A02730	----	The tragicall life and death of Muley Abdala Melek the late King of Barbarie With a proposition, or petition to all Christian princes, annexed therevnto: VVritten by a gentleman imployed into those parts. Harrison, John, fl. 1610-1638. 1633 Approx. 50 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A02730 STC 12860 ESTC S116606 99851822 99851822 17114 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02730) Transcribed from: (Early English Books Online ; image set 17114) Images scanned from microfilm: (Early English books, 1475-1640 ; 1104:19) The tragicall life and death of Muley Abdala Melek the late King of Barbarie With a proposition, or petition to all Christian princes, annexed therevnto: VVritten by a gentleman imployed into those parts. Harrison, John, fl. 1610-1638. [6], 24 p. [By J.P. Waelpots?], Printed at Delph : Anno 1633. Dedication signed: Iohn Harrison. Printer's name conjectured by STC. In this copy a3,4 are cancelled and replaced by one leaf signed A3. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng [Àbd al-Malik ibn Muḥammad, -- Sultan of Morocco, d. 1578] -- Early works to 1800. Persecution -- Morocco -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE TRAGICALL LIFE AND DEATH OF MVLEY ABDALA MELEK the late King of Barbarie . With A PROPOSITION , OR PETITION TO ALL Christian Princes , annexed therevnto : VVritten by a Gentleman imployed into those parts . Printed at Delph , ANNO 1633. TO THE MOST ILLVSTRIOVS , AND HOPEFVLL young Prince CHARLES Prince Elector Palatine of the Rhyne , &c. MOST ILLVSTRIOVS PRINCE , The great respect I receiued from your Highnes at Leyden two severall times after my comming out of Barbarie , and the great desire your Highnes expressed ( as becometh Princes ) to vnderstand , and be informed in foraigne afaires , and the State of other countries , hath encouraged me ( hauing novv againe been imployed into that countrie ) to present to your Highnes , for a Nevv-years-gift , this short relation , of the life , & death of the late King Muley Abdala Melek , as vvas related to me by vvaie of discourse onlie , at seuerall times , by those vvho for the most part vvere eye-vvitnesses : Oculati testes . VVhich also may serue your Highnes for matter of discourse , and further information likewise , to discerne betwixt a blessed Christian gouernment , vvhereunto God hath ordained you , and a cruell tyrannous Mahometan gouernment ( as is the Turkish , ) vnder vvhich those miserable mis-belieuers : yea and manie Christians likevvise there in most miserable slauerie , groane : the Lord deliuer them from it . And giue vs grace to make vse of it : both Prince . people , and acknovvledge our owne happines . Prince , vvho commaund ouer Christian , obedient , and dutifull subiects : and subiects vvho liue vnder so peaceable , and Christian a gouernement , bona si sua norit agricola , free from tyrannie , rebuel : as , and tumults , vvhereunto that countrie of Barbaric hath this long time been subiect . Such is the miserable state , and condition of tyrannie , and of tyrants , euen of Kings : as your Highnes may perceiue , by the sodaine , fearefull , and miserable end of this King : qualis vita sinis ita : his life vvas bloodie , and so it ended in blood , in his owne blood . And thereafter may your Highnes , and all other yong Princes , vvho haue so good tuitors , and ouerseërs to informe them learne : ( as that famous Buchanan tuitor to your grand Father King Iames of blessed memorie , in his epistle dedicatorie before his Tragaedie called Baptistes , admonisheth , vvorthie to be read ouer , and ouer , and remembred of all yong Princes , his vvords , as I remember , are these ) maturé odisse quod tibi semper est fugiendum . VVhich I pray God both your Highnes , and all other Princes may remember , and make vse of . Hoping your Highnes vvill accept of this small present out of a Barbarous countrie , for vvant of a better . vvhither I should haue returned , for the releasse of the remainder of my poore countrymen , in captiuitie vnder the new King Muley Elvvalid , vpon a new treatie . Hauing alreadie been a means to releasse aboue two hundreth and threescore from Sallie : and threescore mee as yet remaining vnder this king at Morocco , and Sallie , by them taken againe vpon a late breach : besides vvhat are dispersed vp and dovvne the countrie : all promised by that King to be releassed vpon his treatie . VVhither ( I say ) I should haue returned long before this time , longed , and long looked for by those poore captiues . For the captiue hasteneth to be loosed &c. as it is in the Prophet . But vvhether I shall returne at all : or those poore captiues be loosed , or releassed at all , is in Gods hands : vvho can make their verie enemies , and all those that haue caried them avvaie captiues , to pitie them : othervvise no hope at all . And so I leaue them to Gods mercie : and both them , & all others in like distresse , both there , and elsvvhere , to your Highnes , and all other Christian princes to commiscrate , according to a proposition , or petition , I haue hereunto annexed , highlie concerning them in honour to consider of : vvhich is also in Gods hands : For the hearts of Kings ( as Salomon saith ) are in Gods hands , he turneth thē vvhich vvaiesoeuer he pleaseth . In the meane time ( as my dutie is , hauing been imployed in these affaires ) I can but sollicit , and petition , though vvithout effect , in hope contrarie to hope : hauing hitherto receiued so small encouragement : but discouragements : and so goe on mourning still , and like to doe : finis vnius mali gradus futuri . One crosse after an other still readie to receiue me , VVhich I must beare patientlie , so commaunded , so resolued : To take vp the crosse of Christ , and follovv him vvhither soeuer he commaundeth , from one conntrie to an other , from one part of the vvorld to an other , and to the vvorlds end . Quem statues finem Rex magne laborum ? And so goe on mourning still , as I haue don these manie years . Hoc continuis agimus annis : a countinuall mourner euer since the death of prince Henry my maister , novv renewed by the death of your Royall Father , & that renovvmed King of Svveden , vvho died that verie day of the month prince Henry died , the 6. of Nouember : the date after the povvder plot , ominous . For both vvhich the vvhole church of Christ hath cause to mourne , and that continuallie , not onlie outvvardlie , but invvardlie euerie familie a part : as vvas that great mourning of Hadadrimmon in the valley of Megiddon . For that good King Iosiah , continuallie , continuis annis euen to posteritie : to be continued ( I say ) as vvas that , for these two so good Kings , so sodainlie , & so vntimelie taken avvate . To mourne ( I say ) continuallie , and invvardlie for our sins , vvhich are the cause of these disasters : Verus luctus est occultus : that is the true mourning : so to condole , and mourne . And so let vs continue our mourning , and goe on mourning still : euerie familie a part , euerie true Christian a part , to beare a part , in this so great a mourning , vvith our deare mother the church : that comfortles Rachel , vvho vveepeth for her children , and vvill not be comforted because they are not . Yea , let the vvhole church of Christ renevve her vveeping , and mourning againe , till it Echo againe , not onlie the last vvords , vltima verba ( as it is in Seneca ) Sed totos reddat Troiae gemitus ) for her children first , and last taken from her , one after an other , because they are not . Queene Elizabeth of famous memorie , is not . King Iames , is not . Prince Henry ; is not And the other hopefull young prince Henry your brother , is not . Your Royall Father , the King of Bohemia , is not . The King of Svveden , is not . Hovv is the valiant man fallen that deliuered Israel ? Besides other vvorthies : the old prince of Orange , and others , they are not . Yea manie other poore Christian soules , of late slaine , massacred , perished , and lost , both vnder the Antichristian & Mahometan tyrannie , they are not . For vvhom the vvhole church of Christ hath cause to mourne : neuer more cause , neuer more seasonable . VVherunto now I betake myself , euen to praiers and teares the vveapons of Gods church : VVhich shall be the second part . And my Account hereafter mentioned , the third , and last : If God permit , and other obstacles hinder not . And so rest Your Highnes humble seruant , IOHN HARRISON . THE LIFE AND DEATH OF MVLEY ABDALA MELEK , the late King of Barbarie . IF Plutarch ( vvho did vvrite , and paralel the lives , and acts of the most famous men of those times ) vvere novv living , to vvrite and paralel on the contrarie the lives and acts of the most infamous men of the vvorld , I think he vvould haue much adoe to finde out a fit match , either auncient or moderne , vvherevnto to paralel the late King of Barbarie Muley Abdala Melek : yea rather I thinke he vvould leave him vnparalel'd . And so must I , only setting dovvne so much as in that short time I staid at Morocco ( vvhich vvas but tvvo monthes ) hath been related to me by vvay of discourse , by such both of our ovvne nation and others as vvere for the most part eye-vvitnesses , vvhich is scarce the hundreth part of his cruel acts , and mad-pranks he plaid in that short time of his raigne : vvhich vvas scarce foure yeares , mad-pranks I may call them , for so is he commonlie called the mad King. He vvas Son to Mulay Sidan by a negra , so by complexion a molato : The Mores in that respect vvhether of vviues or concubines making no difference of succession , but commonlie the eldest , though by a concubine , carieth the crovvne : and sometimes the yonger getteth the blessing from the elder : quo iure &c. capiat qui capere potest . He vvas extraordinarilie giuen to drinke vvine and strong drinke , vvhich added to his naturall disposition : ( vvhich needed not ) inclyned to crueltie euen from his infancie . Of a manlie stature : and of a most couragious disposition . A good horseman , vvith his launce & target ; vvould euer be the first man in the face of his enemies : vvho indeed durst neuer look him in the face , but presently faces about : his svvord making vvaie for him vvhich waie soeuer he vvent . Such vvas his resolusion , viam inveniam aut faciam . So that it may be doubted vvhether his courage , or crueltie vvere greater : and in these tvvo respects , I vvil be bold to saie ( as before ) not to be paraleld by any . As by these fevv passages , gessing at Hercules by his foote , may easelie appeare . And euen before he vvas King began to play his prize like , Hercules furens , his arme and svvord still in action , cutting and killing at his pleasure vpon euery slight occasion . At one time he killed one of his ovvne blood ( the blood royall ) onlie for tasting a litle of his svveet meates by stealth . Sweet meates must haue sowre sauce . An other ( the chieffest of the cast of the Shebanites allied vnto him by mariage of his Praedecessours into that cast ) hauing vvronged one of his servants , he taketh some fevv of his servants , not aboue ten at the most vvith him , goeth desperatlie among all the Shebanites to the ●ent of this man , being the valiantest amongst them all , challenged him of the vvrong : vvho slighted him ( being then not King ) mounted on horsebacke , discharged his pistoll at him but missed , whō presently this yong Prince drawing his sword slue hand to hād maugre al the Shebanits , & came of cleare An other time a Levantado or rebell ( one of their saints ) comming against his Father Muley Sidan vvith 3000. horse , like to surprize him on a sodaine , he vvith his drums , musik and ensignes , and not aboue fortie horse , vvent out against him , chardged so furiously , as put them , al to flight : pursued the victory , & ( as they say ) vvith his ovvne hand vvounded the Levantado that he dyed , his head after brought in , to Muley Sidan , hanged vp in the Alcasaua , and quarters likevvise on the vvals of Morocco , on the gates of the citie . Hauing be ore challenged his Father of neglect , and too much securitie : of vvhom not only his enemies , but euen his Father ( as they say ) stood in feare , yet his Father calling him Father . Such is the praeposterous maner of the Moores , to call their eldest Son Father , out of a reuerence ( as they say ) they giue to him being the first born , & to be ( as it seemeth ) Pater familias , Father of the familie for the time to come , other reason I can not giue of their praeposterous inversion of that relation , ( or rather confusion ) for the Father , to call his Son Father . Our Heauenly Father I am sure did not so , the King of Kings : Thou art my Son , &c. as it is in the Psalmes . Nor Dauid the King in that his patheticall expression of his Fatherly affection , far beyond theirs , yea beyond all expression : Absalon my Son , my Son. After his comming to be King some of the frends of the Leuantado hauing by stealth taken dovvne his quarters to bury them , he commanded a great number of the neighbours heads who dvvelt neere there aboutes to be cut of , executing many vvith his ovvne hands as he met them in the streets . And not long after immediatlie vpon the death of his Father , being nevvlie proclaimed King , his brother Muley Flvvallid ( this King ) comming against him vvith a great force , better affected of the comminaltie than the other , in respect of his crueltie : ( vvhich they greatlie feared , and not vvithout cause , as aftervvards they found ) Muley Abdala Melek giuing order first for his ordnance , to be dischardged , immediatlie after himself , being the first , man ( hauing but a fevv horse ) chardged so furiouslie , and so throughlie , as he rovvted them all ▪ vvhervpon his brother fled tovvards Sallie , but not long after vvas betrayed & brought back againe by Alkaid Hamuda dvvelling neare Azamore , vvhose horma or sanctuarie he tooke , invited and encouraged by him to some further attempt : but indeed betrayed , vvho after vsed him in a verie base & vnseemlie manner , stripping him , beating him , and carying him , chained vpon a horse to the King. VVherevpon the King ( they say ) vvhen he savv him relented , yea vvept , not vsing any extremitie , but rather out of his lion-like magnanimitie , contemning vvhat either he , or any other had don , or could doe against him . Yet did his brother liue in continuall feare , diuers times threatned by the King in his mad humor , sending to him to prepare himself , and to knovve vvhat kinde of death he vvould dye : but by mediation of his sisters and others still put of . At one time ( the King being at Saffia ) in his drunken humor , the sentence pronounced , and an Alkaid presentlie sent tovvards Morocco , vvhere his brother was then prisonner to execute it : but the next morning the King comme to himself , and by mediation ( as before ) reversed , and a messenger dispatched to countermaund the other , vvhom he ouertooke but at Tansift a riuer vvithin foure myles of Morocco , commanded vpon his life to ouertake him : the other making no great hast , othervvise it had been executed . One time at Saffia his Almahalla or campe ( vvherein his brother Muley Semyn vvas then ) comming to pitch neare thereaboutes , he in steed of a vvarning piece to remoue further of , shot a bullet amongst them . An other time ( as I heard ) in iest among the market folke : yet did no hurt but killed an asse . An other time in his Almahalla ( hauing been all the daie abroad drinking as he vsed ) and coming riding in late at night vpon the spur , as he passed by the ordnance , vvhereof the English had the chardge , he commaunded on the sodaine svvearing a great English oath , giue fire : vvhich they presentlie did , they durst doe no othervvise : so shot avvaie his ovvne vncle being in companie vvith him all to peeces , His yongest brother , yea and his ovvne yong sonne , sometimes vvould he hang vp by the legs , and beate them vvith his ovvne hands . No merveile then if he vvere cruell to others , being so vnnaturall to his owne flesh and blood . Euerie daie must see blood ( blood shed ) vvere it but of a hen , els not satisfied . Possessed ( as some of the Moores haue told me manie are , & that he vvas ) vvith a she deuill , frequent amongst them as ( it seemeth ) amongst the heathen in times past , vvhereof a heathen philosopher writeth a set treatise of Incubus and succubus . And the partie vvho told me this said , that one daie going a hawking hauing other Moores vvith him , one follovving a good distance in the high vvaie , on a sodaine stood still , and not long after they savv a smoake arise in the same place , vvhereat they vvondered , & vvent back , finding the man much amazed . Asking the reason , he said a vvoman met him there verie faire & in good attyre , vvho offered herself to be his wife , he ansvvered , he had one alreadie , she replyed he might take an other ( for so the Moores may by their lavv ) being verie importunate vvith him : at length looking dovvnevvards perceiued her clubbed feet , & vvhat she vvas , wherevpon he vvent back , and absolutly refused , and therevpon she vanished in that maner in a great snuffe . The man presently therevpon falling sick , and so continued a good vvhile . Hovv true this is I can not say , but vvas reported to me verie seriously , and for a certaintie . But of this I am sure that the deuill can transforme himself into an Angel of light : much more take vpon him the shape of a man , or a vvoman , as God permitteth to delude those that obey not the truth . And this likevvise I knovve to be true and certaine , that he is both a lyer ( the Father of lyes ) and a murderer from the beginning : euer a thirst , and neuer satisfied vvith blood . And therefore no merveile if this tyrant vvere so possessed as before , that euerie daie he must see blood els not satisfied . And if euery day , hovv much blood may be thought he shed in that time of his life & raigne . Sometimes he vvould cut of mens heads vvith his ovvne hands , and vvith his ovvne sharp svvord , saying , those vvhom he commaunded did not cut them of vvell , and at once : vvhich don vvould aske one of the Englishmen if it vvere not vvell done , he must say yea Muley . Yea six or seauen mens heads in one day . Once by euermuch drinking distempered in his bodie , hauing his armes and hands benummed , his Doctor persvvaded him to enter into a bath . After his bathing meeting vvith one of his concubines , drevv out his svvord and cut of her head , to trie the strength of his arme if it vvere sound againe . Also an other for going out of her bite or chamber to the next doore to one of her fellovves , for the Moores are iealous euen of their vvomen , and vvill not suffer them to companie together . Made one man stand still vvhile he threvv stones at his face , threatning if he offered to stir or moue he vvould cut of his head . So likevvise abroad in the fields , ofttimes vvould cause some one of his seruants to lie dovvne grovelling , & sit vpon him in steed of a stoole a vvhole night together drinking : and the man durst not for his life stir . And some to stand by him vvhole daies and nights vvithout moouing hand or foote , othervvise vvould haue cut of their heads . VVould cause men to be drubbed , or beaten almost to death in his presence , vvhich vvas but a common & gentle correction , fiue or six hundreth blovves at once , and after they must kisse the ground , & giue him thanks . To whom in this particular , & others likevvise , I may paralel a great Lord in this part of the vvorld : vvho ( hauing slaine an other in a privat duell , and , vpon iust occasion offered , taxed by one to vvhom he had don vvrong , disgracing , & disabling him , and that in an open assemblie , & displacing him too : and therefore had the partie reason there also to right himself , and reply , par pari referre , and disable him likevvise for shedding of blood , vvhich by the Lavv of God is murder ) caused the partie to be committed to prison ( closse prisoner at the first ) and there kept , and fed vvith the bread of affliction , till in the end he vvas forced : ( his imprisonment , and punishment both of bodie and purse , besides the disgrace , no sufficient satisfaction ) to kisse the ground , that is , make an humble submission , and subscribe that he had offended , and abused his Lordship vvith opprobrious , and vnciuill language &c. that is to say , that the Lavv of God is an opprobrious & vnciuill language , vvhich saith : He that smiteth an other vvith an instrument of yron , that he dy is a murderer &c. vvhich submission he novv vtterly disclaimeth , as most blasphaemous against God & his Lavv , & don of infirmity , and by dares of imprisonment , hauing no meanes at all to maintaine himself any longer in prison , but there to starve : praying God to forgiue him , and them likevvise vvho imposed it . To vvhom ( euen to that great God ) that great Lord ought rather to make submission , for violating his holie Lavv , as David did , ( a King and vvas not ashamed . ) I haue sinned &c. yea and after fell to the ground , and kissed the ground vvith manie teares . Therefore is he a saint in heauen : and Muley Abdala Melek , and all such bloodie tyrants , & murderers ( vvithout repentance ) deuills in hell . For Topheth is praepared of old euen for Kings , and Lords too if they repent not : For vvith God there is no respect of persons . Nor vvas vvith this King Muley Abdala Melek , in the cruell course of his tyrannie : vvherevnto all , both great and small , vvere subject . Yea he vvould , cause some to be beaten on the soles of their feet , and after make them run vp , and dovvne among the stones , and thornes . And so also vsed some that vvere lame , & hurt , pulling of there shooes , & making them run barefooted in such places : or els vvould cut of their heads . Did cause one of his Alkaids ( his chieffe falconer ) to be drubbed and beaten , manie hundreth blovves on the buttocks ( as himself told me ) and after forced him to ride in that painfull maner after him a havvking . Also the same Alkaid told me , that the girth of his sadle being broken , and he allighted : an other Alkaid comming to help him , and holding his stirrop , the King called that Alkaid to him , and caused him to be drubbed for holding his stirrop , and not long after the like occasion falling out againe , caused the same Alkaid to be drubbed againe , for not holding his stirrop . He run a mans thigh thorovv vvith his launce to the saddle , and after because he vvas not able to ride after him a pace , giue him tvvo or three hundreth blovves . VVould vvith his sword cut and flash men for his pleasure , and after himself giue them plaisters to cure them . VVould cast men to the lions to be devoured , an other of his torments . To one among the rest he promised that if he vvould fight vvith them , and could escape he should be perdoned : vvhich he did manfullie ( as I vvas told ) beating them from him either vvith stones or som such meanes clearing himself , yet af●er vvas put to death Some he caused to be rastrar'd , or dragged by the feete at the horse heeles , their back and head against the stones : as he did the Hacam of Morocco ( the chieffe officer of that citie ) round about his Almahalla or camp till he died . Others iointed , their fingers , and toes first cut of by euerie jointe , armes and legs , & so head and all . An other hanged vp by the priuie members , one caused to sit vpon him to vveigh him dovvne : and vet the man liuing . Another ( a hole digged in the ground ) set in the earth vp to the head , as Schollers in some places use to shoote at the cock at Shrouetyde : so did he cause the captiues vvith their peeces to shoote at this poore mans head . They all missing , he himself came neere vvith his ovvne peece and shot him , calling him a deuill because they all missed him . He cut of a Moores head ( a church man , or Sexton ) for crying on the church tovver or steeple , and cursing all that did drinke vvine , forbidden by their lavve . An other also for crying and singing more then vsuall . For the Moores haue noe bels , but in steed thereof , these cryers to call them to their devotions : in the name of God , one God , the great God , and his Prophet Mahomet , the Messenger of God. Some say this mad King did once threaten that he vvould haue one of the Friars , French or Spanish , to sing masse before him : vvhich I thinke vvould haue pleased him little better . He caused a French captiue to turne Moore , and be cut , that is made an eunuch , onlie for extolling the King of France to be one of the greatest Monarches of the vvorld . An other , vvho kept his horse , neuer vvithout slashes and vvounds . An other Frenchmans doublet vvith a paire of sizers did he cut all ouer in slashes vvith his ovvne hands , saying , he vvas novv a right French Cavallero , like to the rest . If in his drunken humor abroad in the fields ( as he vvas seldome sober ) he did fall from his horse , all his Alkaid● and seruants must doe the like , and lie dovvne , and doe as he did . Much like the catching of the dotterill : and not offer to rise or get on horseback till he did , nor to hold his stirrop , or come neare him all the vvhile , if they did he vvould giue them blovves . One of his Alkaids , for some such like offence , caused he to sit 24. houres on he top of his tent in the Almahalla ( as it vvere on the pillorie ) for all men to gaze vpon . And novv and then vvould he giue them a pill called Shishai ( the effect vvhereof is to make men merie drunke ) to make himself sport . But indeed his onlie sport vvas in cutting of mens heads , and ( as before ) in shedding , and seeing of blood . No one day escaped but one or other sacrificed in most bloodie manner to this vnsatiable deuill : and she deuill together , if that opinion of the Moores be true , as before . On a time the Christian captiues , at Saffia the port town , had laid a plot to breake the prison , and escape by sea in a boate , but in the acting thereof vvere discouered , all taken and beaten in most pitifull maner to make them confesse the Authors , most of them Spaniards , and French : the chieffe plotter a Spaniard ( as it seemeth ) of some account , called Don Pedro , vvho vvas sent for to the King ( then in his Almahalla ) vvho therevpon called all the English , and others to kneele before him , setting the Spaniard also right before him . Then said to the English , youe see this mis beliuer that vvould haue run avvaie , if any of youe be like minded , run sure , and cleare avvaie : othervvise , if youe be taken see here your doome . Then caused he first the Spaniards eares to be cut of one after an other : then his nose : then his lippes one after an other : then his mouth , on both sides slit vp to the eares : then his fingers disiointed one from an other : vvhich don the King fell a laughing , ha , ha , ha . Then said the Spaniard to him ( hauing all this while looked him in the face & indured it verie manfullie ) novv Tyrant doe thy vvorst . vvherevpon presentlie he cut of his head . So dyed this valiant champion , euen in death triumphing ouer his tyrannicall tormentors . An other time a Moore being brought before him for some misdemeanor fearing death , said vnto him : Muley , I haue liued all the daies of my life hitherto a Christian , if thou vvilt novv pardon me , I vvill turne true Moore againe . His meaning vvas that he had liued a vvicked , and levvd life , as many Christians haue don , and doe , both in that and other countries , I speake it to their shame , vvhereby the name of Christ , & his religion is scandalized , and blasphaemed : but yet , notvvithstanding that his confession , that he had liued a Christian , and profession to turne Moore againe , ( that is to say , ) to lead a godly life , vvas executed . For vvith this King there vvas no respect of persons , or religions , or occasions great or small . Sins veniall , or mortall all one , that is to say mortall , Occasions ? nay oft times vvithout any occasion at all but onlie as he met vvith any by accident , in his drunken and deuilish humor , vvould try ( as before vpon his ovvne vvomen ) the strength of his arme , and goodnes of his svvord and chiefflie vpon his ovvne nation vvithout respect of persons : he had no minions , or favorits at all : one good propertie in him . VVhat shall I say . But ( as an Alkaid telling me of these and other his mad and tragicall acts exclaimed ) a deuill , a deuill . His Alcasava , or court the verie picture of hell : vvhich made the greater and better forte to flee away into the mountaines , or stand vpon their guard a far of : like those vvylie foxes in AEsop seeing all foote steps going forvvard into the lions den , but fevv or none retrorsum , back againe . And those that did , hovvling , and crying , vveeping , and vvayling sighing , and vvringing their hands , either for themselues , or their friends . This vvas the dailie , and dolefull musick both vvithin and vvithout : the verie gates of hell . Friends ? nay rather fiends , daylie tormenting one an other . For so vvould he commaund his Alkaids , and servants to drub one an other at his pleasure , & cut of one an others heads too . He vvould commonlie say in a iesting maner , that it seemed to him whensoeuer he executed any of the Moores , that they had tvvo or three heads : meaning to cut of but one , he left none : vvishing ( as it seemeth ) like that Romane tyrant , that all the Romanes had but one neck , he vvould cut them all of at once : So Muley Abdala Melek , the Moores , of vvhom he vvas Flagellum , the onlie vvhip that euer vvas . And ( as some thinke ) the best King for the Moores that euer vvas : requiring not a blocke , but AEsops storke to keepe them in subiection , they othervvise prone to rebellion , affecting alteration , and innovation : as their refran or proverb is : Everie day a new cus-cus , euerie day a nevv vvife , and euerie day a nevv King. And though he vvas thus cruell and tyrannous to the Moores , and others , yet did he favour much and respect the English , to vvit the captiues , both before and after he vvas King. Making one of them once to ride behinde him , but vvithall bidding him not sit too closse to him for filling him full of lyce . Threatning sometimes , but yet neuer giuing any of them so much as a blovve . VVho in his fathers time were kept in chaines both by the neck and legs , but he comming to be king releassed them , and made them , his gunners , giuing them free leaue to goe vp and dovvne vvhere they vvould at their pleasure , and doe almost vvhat they vvould : and not a Moore that durst controll them , but rather stood in avve of them . Though their allovvance but short , yet , hauing that libertie , they made the better shift . And somtimes the king himself in a good humor vvould giue them money : yea , and sometimes in his mad humor . Yet did he cause some English boyes perforce to turne Moores , cutting them , and making them capadoes , or eunuches : but aftervvards ( as they say ) repented , saying : he vvould neuer more force Englishmen to turne Moores , for he found them better seruants to him being christians , then Moores : for that being christians they vvould stand by him , and stay vvith him : but being Moores run avvaie from him , hauing more libertie and opportunitie . And as he vvas ( as I may say contrarie to his nature ) thus favourable to the captiues , so vvas he likevvise to the Merchants , or others that came as hoare . He being at Saffia one time standing vpon the vvals , an English boate comming as hoare , he called to one of the men to come to him : vvho , not knovving him to be the king , al the while stood talking vnto him vvith his hatt on his head in Spanish , after the King going into the castle , called one of the English captiues to him , asking him if his countriemen had no better maners ? bidding him gofetch the partie to him , vvho being come , the King vvould say nothing to him , but only made him to attend there a good time , and caused the English captiue vvhom he loued vvell , to be committed to prison in the others steed , and chaines to be put on him . But the next day sent for him , causing his svvord to be restored to him , and so , in a mad humor , made him , both vvith his svvord about his side , and chaines about his legs , to vvalke after him round about the vvals , talking , and iesting vvith him familiarlie as he vvas vvont : and then after this chaines also vvere taken from him . This onlie he did in iest , to teach Englishmen good maners against an other time . But to the Moores his iests vvere in good earnest , a vvord and a blovve . At the same place at Saffia , he vvould take the vvomen , a vvashing at the sea side vpon the sands , set them vpon their heads , & cause vvater to be powred ( vvith reverence be it spoken ) into their vnseemly parts , to see if it vvould come out at the mouth againe . He mustered all the faire vvomen in Morocco : ( vvhereof it seemeth he had a Catalogue ) causing them all at once , & on a sodaine to come forth into his great garden , called Monsarat : ( being a mile in length , planted vvith Orange , and lemmon trees , and all kinde of fruits ) and there pitch their tents for 14. daies together : praetending a pilgrimage vvith his vvomen to Gometta , tovvards the hils of Atlas , no man to come neare them ( no not their husbands ) but only their negras , & seruing maids : himself onlie vvalking the round , all these vvomen dailie and nightlie sitting , and attending in their tent doores as he passed by to vievv them : modestie m●y not repeat the rest . At Gometta there is the monument of Siddie Blabbas one of their great saints , and there a great stonne , vpon vvhich the Moores vse to rub their bellies , saying it cureth the chollicke and diuers other diseases . Som Christians say this Siddie Blabbas vvas saint Augustine , and that vpon this ston he preached : both vvhich savour of superstition . But Muley Abdala Melck had no such devotion , for he vvent not there at all , nor those vvomen neither , almost famished and starved vvith hunger , and cold : for no man durst come neare them all that time to bring them any provision . This vvas one of his tragicomicall parts . One of the Englishmen vvhom he loued aboue the rest , vvho had the chardge of one of his chieffe horses , vvhich vvas verie vnrulie , & vvould bite any man that came neare him , therfore alvvaies fast tyed vp : the king comming into his rovva , or stable , & spying some thing amisse about the horse , vvould not strike the Englishman , but commanded the horse to be let loose , & the Englishman to stand fast by him , suffering the horse to bite him at his pleasure , euē the flesh frō his armes : durst not stir till the king called to him . An other time , the same Englishman complayning to him , that he had nothing to eate saue barlie , the King caused the horse his Sabadera or bag in vvhich they vse to giue them provander , to be hanged about the English mans necke full of barlie : ( as they doe vpon their horses heads ) and so made him eate the barlie like a horse . An other time the King , hauing taken offence at some thing , threatned to kill the Englishman , and that vvithout delay : an Alkaid , vvilling to saue his life , offered the King I knovve not how manie hundreth Duccats for him , to buy him of the King. VVhy thou foole ( said the King ) doest thou thinke I meane to kill him ? No , I vvould not for so manie thousand Duccats : but to the Moores ( as I said before ) his iests , and threats vvere in good earnest . One of his Negros vvhom he loued , and called brother , hauing offended him , being in his Obadia , that statelie pallace , vvalking in his garden , a little paradise , in the middest vvhereof are diuers pleasant tankes or ponds , he caused him to be cast into one of them , forbidding any to come neare him to help him out againe : at length , hauing vvalked a turne or tvvo , bade one goe pull him out : vvho brought him vvord he vvas drovvned . VVhat my brother drovvned , said he ? Goe pull him out , and burie him : there vvas all the mourning . An other he caused to eate his ovvne excrement : asking hovv it relished . Yea he himself cut a peece of the brawne of a mans arme vvhom he had killed , broyled it on the coales , and did eate it . The King of Gagoes son , not ouer a day or tvvo before the Kings death ( some say the same day ) drinking together , because he vvas not able to pledge him so much as he drunk , being all aqua vitae ( for so must euerie one doe as he did , and drinke as he did ) caused the vvhole bole full of aqua vitae to be giuen him backvvard like a glister , till it reversed in their faces againe that gaue it . Hauing not long before made him to stand tvvo daies , and tvvo nights in the vvater . And before throvvne dovvne an other of the sons from the vvals of Saffia , and broke his thigh . Vnder a colour of going a hawking , vvould lie vvhole daies , and nights abroad in the fields a drinking : And before his death manie daies , & nights together . God hauing bereaued him of his vnderstāding as he did Nebuchadnezer , and driuen him from men to dwell vvith the beasts of the field . Yea he himself not long before , hauing driuen avvaie from him all his most trustie servants , ( saue one or tvvo ) committed to prison : And vvithall a vvatchfull dog vvhich he loued , & fed vvith his ovvne hand , for some small offence he tooke , likevvise committed to prison vvith them : commaunding he should but haue so much bread , and vvater a daie . All these his vvatchmen at once sequestred from him , and the other so ouer toyled , & vvearied vvith vvatching day & night : ( perhaps also vvearie of him as vvere others : ) all seemed to conspire his death . Plotted ( as it seemeth ) before by some of the Elchies , or renegadoes , vvhom the King had threatned the next time he came to his house in Morocco to cut , and make Eunuches , to the number of two hundreth : vvhereof they vvere sore affraid . And therefore one among the rest ( a Frenchman as is reported ) vvatched his opportunitie vvhen the King came back to his tent at night ( hauing been all the day abroad a drinking ) and vvith a peece chardged vvith tvvo chained bullets , shot him in by the fundament , and privie members into the bodie , as he vvas lying along in his tent . A iust iudgement of God , in respect of that glister of aqua vitae he gaue to the King of Gagoes Son : & threatning likevvise the elchies as before . As also in respect of that abhominable impudent and filthie act he did at Saffia to those poore vvomen . But chiefly ( vvhich God in the end vvill punish vpon those Mahometans , both Turks and Moores ) in causing poore Christians ( boyes and others ) to be circumcised perforce , yea cut , and made eunuches . A iust iudgement of God ( I say ) of all those Tyrants , both Turkes , Moores , and others , to be trembled at : and so I leaue him . Immediatly after his death his younger brother Muley Elvvallid vvas saluted King : being at that time a prisoner in the Alcasaua , the Kings house in Morocco , expecting dailie nothing els but death . VVherevpon some of his frends ( as at such a time , and in such a case all are frends , & happie he that can be the first ; and svviftest Messenger ) running in all hast to the prison doore , and crying out aloud to him to come forth : he thinking it had been to execution , to be put to death : lingering , & excusing himself , that he vvould but take leaue of his vvife , and make himself readie ( vvhich he did only to die ) they calling , and crying more and more , at length he came forth , and so vvas pregoned , and proclaimed King of a prisoner ( I say ) on a sodaine become a King. Of a far more soft nature , & disposition than his brother : yet cruell and Tyrannous to poore Christians , and to the English , vvhom of late he hath most Barbarously entreated some of them . Eight at once taken , and circumcised perforce : beaten , vvounded , and one mans head almost cut of , to make them turne Moores , and forsake their faith . The rest fearefull , dailie expecting the like measure : as by letters latelie vvritten from the Merchants there may appeare : vvhich I reserue , vvith other passages , to a further account , leauing them to his mercie , vvhich indeed is crueltie : For the mercies of the vvicked are cruelties : and him and them to God to iudge betwixt them , which in time might haue been preuented , by a seasonable dispatch long since expected : the losse of so manie poore Christian soules , as necessarie I dare say as some other dispatches : if the bodies , and soules of Christians be esteemed of any value novv a daies : as they are in Gods sight right precious : precious in the sight of the Lord is the death of his saints . And novv vvill I addresse my selfe ( vvith this Proposition : and petition herevnto annexed ) to Christian Princes , to condole , and commiserate the distressed , or rather desperate estate of these most miserable , or rather more than miserable , creatures , if more may be : not only the English , but all other nations , vvho this long time haue indured a most miserable , and intollerable slauerie vnder these infidels , both Turks , and Moores , and are like to doe more and more if not prevented : VVhich I pray God at length they may take into their Christian consideration . AMEN . A PROPOSITION , AND PETITION TO ALL CHRISTIAN Princes , and States , Professours , and Defenders of the true Christian faith , against all Antichristian povvers and principallities : As vvell the Pope , and his adherents , as the Turk , & his Vassals , the Mahometans : both the one , & the other , novv in these last daies , to be vtterly destroyed : and the Kingdome of Iesus Christ to be erected neuer to be destroyed : but to indure , and triumph euen to the end of the VVorld , according to Daniels Prophecie 2. 44. And our Sauiours likevvise : Mat. 24. 14. This Gospel of the Kingdome shall be preached in all the vvorld , for a vvitnes vnto all nations , and then shall the end come . MOST HIGH AND MIGHTIE PRINCES , Hauing been heretofore diuers times imployed into Barbarie , for the redeeming of poore Christians out of Slauerie , and other affaires : and hauing been an eye-vvitnes of those great miseries , or rather indignities , don to those poore Christians in those Countries by that Barbarous people : indignities ( I say ) not to be vttered , not to be expressed , but rather vailed ouer : as did that painter the sorovvfull , and mournefull , or rather more than mournefull countenance of that heathen Prince for his daughter , adiudged to be sacrificed to that heathen Goddesse , or rather Idoll : by no painters pensill to be expressed . More than mournefull ( I say ) maiora lachrymis : so manie poore Christians dailie taken by those infidels , Turks and Moores , and caried captiues into those cruell lions dens , as sheepe appointed for the slaughter : bought and sold in the merket , as beasts , and not men : and devoured by those blooddie monsters : vvhose soules lie vnder the Altar , daily sacrificed to those heathen deuills , crying : Hovv long , o Lord holie and true , doest thou not iudge , and auenge our blood on them that dvvell on the earth ? Yea beaten , and tormented euen to death , to make them forsake their faith : as not only men , but children also haue been forced , ( and are daily ) taken perforce ( I say ) and circumcised , yea made Eunuches , and so disabled at once , both from being men , and Christian men , & othervvise most shamefullie abused by those filthy sodomites , not to be vttered . Quis Italia fando &c. temperet a lachrymis ? Indignities ( I say ) maiora lachrymis , don , not onlie to those poore Christians , but euen to Christ Iesus himself , and his vvhole Church , and so to be apprehended , vvithout any Nationall difference : vvhose members vve all are , and ought to haue a fellovv-feeling of one an others miseries , or els vve are no Christians at all , nor vvorthy that name . I say , hauing been an eye-vvitnes of those great miseries , and indignities don to the poore members of Iesus Christ , ( and consequently to himselfe : ) as a poore member of his bodie , I could not but be sensible thereof . And present the bodies , and soules of those poore members of Christ ( like that Leuite in the booke of Iudges ) dismembred , cut in peeces , and quartered , to the eyes likevvise of all the tribes of Israel : that is to say , the vvhole church of Christ , both Prince and people , of vvhat nation soeuer , all members of that his mysticall bodie , & all alyke interest therein : obliged , like the Israelites , to ioyne together as one man , to right , and revenge , euen vvith the hazard of their liues , & estates , these so great injuries , and indignities : consider of it , take aduice , and speake your mindes . Open thy mouth for the dumme in the cause of all those that are appointed to destruction . Those poore sheepe appointed for the slaughter : the slaughter both of bodie , & soule bought vvith so deare a price , vvhose blood els vvill be required : required ( I say ) at the hands of all those , to vvhom God hath giuen power , & meanes , ( For to vvhom much is giuen of him much shall be required ) but vvant hearts , and mindes to right , and redresse it : speak your mindes . Consider of it ( noble Princes and States ) by your Embassadors one vvith an other , both for the present hovv to relieue all those poore soules that are in miserie , both vnder the Turks and Moores : and hovv to prevent the miseries of others for the time to come , like to be taken by their ships at sea more and more , and made slaues , that is to say more than miserable : if not preuented . VVhich a fevv good ships , ( had Christian Princes considered of it all this time , and been so minded ( that is to say of one minde hinc illae lachrymae ) might haue prevented : and may yet for the time to come . To youe I speak ( most noble Princes and States ) that are of one minde : consider of it take aduice , & speak your minds . And in youe to the whole church of Christ : let it be a freevvill offering , both of Prince and people to Christ Iesus , tovvards this so Christian , honourable , and charitable a vvorke . A seacond redemption of his poore distressed members , out of the hands of those infidels , verie easie to be tamed , and subdued : & vvith no great chardges to any , out of a voluntarie contribution of manie . And ( if I vvere vvorthie to advise , and this my proposition , and petition to take effect ) this free vvill offering , or contribution , to be deposited in the hands of the Lords the States Generall of the vnited Prouinces , and the Prince of Orange : vvho haue so great store of ships , and can most convenientlie manage such affaires by sea : and are so noble , and so honourable , as no doubt they vvould advance it to the vtmost . That so this sacred seruice , being managed by one vndertaking State , consisting of so manie vvise States-men , and prudent Senators , may by Gods blessing receiue better successe , than those expeditions in former times , frustrated by the dissention of diuers Princes vndertakers : as in the Turkish history may appeare . The greatnes of vvhich Monarchie novv dravveth to a period : ( as that of Rome , ) magnitudine laboranssua : both the one , and the other , ( as I said before ) novv in these last daies to be finallie destroyed : and the Kingdome of Iesus Christ to be erected , neuer to be d●stroyed , &c. I speak not these things of my self , neither doe I now come from my self , but haue the holy Prophets , Apostles , and Disciples of my Lord and Sauiour Christ Iesus for my vvarant . And in his name onlie , and no other , euen from the King of Kings doe I novv come : ( I magnifie my imployment ) more than an Embassadour , and yet vvithall a petitioner , to treat , and entreat in the behalfe of his poore afflicted members , vvho are not able , buth vvith prayers , and teares , to treat , or entreat for themselues . Open thy mouth for the dumme in the cause of all those that are appointed to destruction . There is my commission : there is my vvarrant . And I must in dutie , and vvill , stand vpon it , it standing so highlie vpon the King my maisters honour , the King of Kings : expecting novv hovv I shall be receiued : the successe vvhereof I refer to him . And so conclude vvith prayers , & teares the vveapons of Gods church : Quid enim nisi vota supersunt . Praying God to put into the hearts of Christian princes , vvith one mind to fulfill his vvil : for the finall destruction , both of that Antichristian , & this Mahometan tyrannie : and the finall establishment of his aeternall Monarchie neuer to be destroyed . AMEN , AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A02730-e70 Isa. 51. 14 P● 46 The 6. Stilo 〈◊〉 in The 1● Stilo novo . Zec. 12 12. ●2 . 18. Isa. 51. Notes for div A02730-e840 A cast is a tribe or kinred . Cus-cus a dish of meat in great request with them . Gago frō whence al their gold cometh conquered by his praedecessors . 
A26351	----	The Persecution of them people they call Quakers in several places in Lanchashire This text is an enriched version of the TCP digital transcription A26351 of text R15214 in the English Short Title Catalog (Wing A502 P1661). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 30 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A26351 Wing A502 Wing P1661 ESTC R15214 12255713 ocm 12255713 57433 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26351) Transcribed from: (Early English Books Online ; image set 57433) Images scanned from microfilm: (Early English books, 1641-1700 ; 162:2) The Persecution of them people they call Quakers in several places in Lanchashire Holme, Thomas, d. 1695. Fell, Leonard, 1624-1700 or 1701. Addamson, William, 17th cent. [1], 15 p. Printed for Giles Calvert ..., London : 1656. Caption title. Written by Leonard Fell, Thomas Holme and other Friends. Wing attributes authorship to William Addamson. Imprint from colophon. Reproduction of original in Huntington Library. eng Society of Friends -- England -- Lancashire. Persecution -- England -- Lancashire. A26351 R15214 (Wing A502 P1661). civilwar no The persecution of them people they call Quakers, in several places in Lanchashire [sic]. [no entry] 1656 5793 144 0 0 0 0 0 249 F The rate of 249 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE PERSECUTION Of them PEOPLE They call QUAKERS , In several places in LANCHASHIRE . FIrst upon Thomas Butler in the beginning of the fifth month , 1655. We being met together peaceably to wait upon the Lord , and to worship him in his own Spirit . The meeting was at Richard Johnsons house of Lunt in Sefton Parish ; there came a man ( who goes by the name of Cornet Hikson ) rudely into the house , amongst the Lords people , and gave forth many threatning words , which within short space was brought forth into actions , by hayling and pushing with much violence against the said people , by beating them , and cutting some with the edge of the sword , one very dangerously with other cruelty , as cutting bridles , stirrup-leathers and pillions into pi●ces , yet did not this harmless people so much as say , why haft thou done so to us ? but prayed to the Lord freely to forgive them . And this I was an eye witness of . William Addamson . UPon the five and twentieth day of the ninth Month , being the first day of the Week , two of those people called Quakers , came into the Town of Blackburn in Lanchashire , and going to the Steeple-house , and standing there peaceably before him ( whom they call their Minister ) and spoke not a word till he had done . And then one of them said unto him , Friend do●st not thou know , that he that addes or diminisheth is accursed , and then the fruits of the Priests Ministry a peared : some pulled him by the haire of the head , others beating him with the p●ims of their hands , and ●ne took him by the hair of his head , and haled him forth , and did no let him go , till he came into the street , and hurled him against a wall , and so he returned back again towards the Steeple-house , and did meet the Priest , and did declare against the fruits of his Ministery , but the deal Adder stopped his car , so he came toward the Steeple-house again , and the rude multitude did beat him again , some with the palmes of their hand , some with their Bibles pushing him violently , and did not let him stay till they had driven him into a Friends house , where the meeting was appointed that day . And the other of them called Quakers standing peaceably , and not speaking any word , three of them took hold of the hair of his head , and h led and pulled him down under their feer , and some cryed kill him , and others said they w●ll kill him ; and some punched him with their f●e● , and scra●ched his face with their hands , till the blood come down his cheeks . And when shame began to strike some of them , they pulled them off him , and did let him rise up ; and when he stood up he declared against their persecution , as being the fruits of their Priests Ministery , and they cryed , away with him , and he said unto them , to whom have we offered any violence , or whom have we wronged ? and they cryed away with him , and did not leave pu●hing him till they c●me at the door of the house where the meeting was . And the next day following , being the second day of the week , came to him , he whom they call their Clerk , and asked him how he did , and he answered w●ll , and he said , he thought they had killed me , and said he was sorry they should so abuse me . William Simpson , Leonard Addison , Who by the wo●ld are called Quakers . TO all ye the Inhabitants of Berry , and the Priests thereof , this I am moved of the Lord to write , that all the people may see the fruits that proceeds from the two Prie●ts of Burryes Ministery , We whom the world in scorn c●lls Quakers , being come to a meeting at Henry Woods of To●tington , upon the 26. day of the tenth month , and being ●et pea●e●b●y down in the house , and some people being met together , which no Law that is now in force in the Nation , doth forbid . And one whose name is Isaac Y●at , being speaking ( as he was moved of the Lord ) to the people . There came in violently a deal of rude people from the town of B●rry , who did not ●tand to hear what was spoken , and according to the Scriptures to prove all things , and to hold fast that which is good . But violently pulled the said Isaac by the hair of the head , from off the place where he was sitting , very likely to have murthered him , and ha●ing h●m ●or●h of the door , they said we spoke against their M●n●sters . O shamel●ss Ministers who have such Members in your Church as these , who are fighters , swearers , and dr●nkard , a●e these the fruits of your Ministery and Members o● your Church , who came violently with staves to pers●cute the innocent ? When we desired to have Moderation , that the Ministers of Christ might have been tryed who they had been , according to the Scripture . O ye Priests of Berry are you not ashamed to have your names recorded , who sends forth such brawlers , fighters , contentious ones ? Is this the order and custome in your Church ? This is contrary to the Apostle , who said , Ifany man seem to be contentious , we have none such custome in the Church of God . So from the Apostles , example , and the Church of God , ye have cleared your selves , who are contending for hire , and for the fleece at this present time , But feed not the flock , who runs , but the Lord never sent you , and therefore you do not profit the people at all , who seek for your gain from your Quarter . Now all people honestly consider , whether these two Priests be in the Doctrine of Christ , yea or nay ? who are contending about their wages ( the Parsonage of Berry ) as they call it . They are here found in the way of Baalam , who erred from the spirit , who loved the wages of unrighteousness , who feed themselves with the fat , and cloath with the wool , but feed not the flock of my pasture , saith the Lord . Give over professing your selves to be Ministers of Christ , and of the Gospel , who are found out of the Doctrine of Christ , and own your selves to be hireling● , which the Lord sent his true Prophets to cry against . And all people take warning , and uphold not these Deceivers any longer , but return to the light in your conscience which conv●nce●h you o● sin , which lets you see you should not lye , nor swear , nor be drunk , nor envy , for such go in Cains way from the command of God , and example of the Churches of the Saints . Read whose example ye follow ●n the Scriptures , the Priests go in the way of Balaam for gifts and rewards ; shame may cover your fac●s , to see your names recorded ; for hirelings who profess to be Ministers of Christ , as William Alt , and John Lightfoot of Berry do . And you who own them to be Ministers , who are going in the way of Cain , to envy and murther , as you whose names are here written , Tho. Banister , Henry Banister , Richard Overy , Richard Taylor . Edward Hunt , Thomas Battersby and divers others , who may be ashamed to profess to be Christians , and practise such things as never was practised by Christ , nor the Church in God . Therefore all people fear the living God , and depart from the evil of your doings , partake not of their doings , least you partake of their plagues . From us who witness the promise of the Lord fulfilled , that he would teach his people himself , John Branthwait , Isaac Yeats . ANd at Manchester , one William Barret ( who is a teaching Elder , so called ) at Sto●ford having formerly had some words with some of them called Quakers , challenged a meeting to be at the house of John Maddocke in Manchester , and in writing gave forth these words as followeth . By the assistance of God , I shall undertake to prove , that whosoever doth entertain the Opinions of the Quakers , and do live and dye in those Opinions without repentance , cannot be saved . Provided that I may have fourteen days warning before the meeting , and that the Conference may be orderly managed according to what was proposed to Tho. Taylor in M●nchester , in the presence of Mr. Wiggin , and divers others . O ▪ thus . That whereas the said Persons do pretend to be guided by the Spirit , I shall undertake to prove , that it is not the Spirit of God , but the Spirit of the Devil . November . 9. 1655. By me William Barret . The day may be , if God permit , upon Teusday forthnight , at the house of John Maddocke in Manchestor , in case the said persons be pleased to give the meeting . Thus far Barrets words . And according to this time which he appointed , one Leonard Fell , and several others of them called Quakers , c●me to the said place which he had appointed , and demanded of him what he had to charge them with . Then the said Barret spoke the words before mentioned in his paper which he had given forth . And Leonard Fell bade him prove what he had spoken , which was that the Spirit which we are guided by , is not the spirit of God , but the spirit of the D●vil , but nothing he could prove against any that was there present , but did accu●e o●e that was not then pres●nt , whom he named Thomas Holme o● something that he had written a year agoe . And Leonard Fell and the rest said he witness●d Christ manifested in them , and that Scripture , receiving the end of your faith , even the salvation of your souls , 1 Pet. 1. 9. to be true . And Leonard Fell said further , that if Thomas Holme did witness the end of his faith , even the salvation of his soul ; the Scripture doth testifie of the same . And then Barret replyed , I utterly denyed that the Scriptures speaks any thing to this purpose . Now le● all judge whether this be not the spirit of a Divel that spoke in Barret , that denies plain Scripture , as in 1 Pet. 1. 9. and this was taken from his own mouth , by his own writer , with much more vain empty words , not worth ▪ mentioning , which passed from him at that meeting . Then another meeting was sent for by him in writing , and the day he appointed to meet upon , was the tenth day of the eleventh month to be at Manchester ; and he in that paper engaged to prove what he had formerly given under his hand ; and when we came to the place that Barret and John Wiggin●ad appointed to meet in , and so soon as the said Barret and Wiggin ▪ with some others with them came , and went into a certain place called the Colledge G●rden ▪ and when we came to them , there came in certain rude p●r●●n● , and thrust into the Company , and before many wo●ds were spoken , they laid violent hands upon several of them called Quakers , with many blows , and so in a rude manner tales some of them over the bridge out of the town ; and being demanded the reason why they were so rude and cruel ; they answered and said , the Constable ( whose name is Arthur Buckley ▪ a woolen D●●per ) had sent them so to do ; and many of the people so haled forth , told them they had horses in the town , and some other business to do in it ; But they replied and said , they should not come into the town again , and so for a certain space they kept them forth of the town , and some others of them b●ing at a friends house in the town peaceably met , waiting upon the Lord , the said Constable hearing of it , he with a rude company went to the said house , and the said Constable himselfe laid hands on first , and drew one forth , a●d then the rude persons which he brought with him laid hands upon the rest , and violently thrust them forth with many blows . And one of the Inhabitants of the town ( of their own party ) seeing their cruelty , asked why they did so use them , and one of the rude persons a●sw●red and said , he did nothing but what the Co●st●bl● had given him order to do . And after so doing , some friends were taken and haled before the Magistrate , and ●or some time kept in ●old , till the Magistrate could have time to exa●ine the thing And then being brought before the Magistrate again , and many false accu●ations and sl●●der● laid ●gainst them by the Constable ( Arthur Buckley ) ●s that they were Vagabons and Wanderers . T●●n one of them answered ( before the Magistrate ) that he was no Vagabond , for he had ninty ▪ pounds by the year ●n L●nd in one plac● , so they were as p●●soners that night , that they might appear the next day before the Magistrate . And other friends being at their lo●ging at an Inn in the town ▪ the said Constable went and took their names ▪ and gave command to the w●man of the house where they were , that they should not d●par● till the next day . And they being the next day brought before the Magistrate , and both the Priests Richard Hollinworth , and Richard Herrick● ( Priests of Manchester ) being pre●●nt , after many confused words passing from the said Priests , which are not worth mentioning . Priest Herricke did ●ffirm before the Magistrate and man others , that the b●dy of Christ is not spiritual ; and when he was ( by William Addamson ) chillen●ed with his b●a●phemy , he said he would prove it by Scripture , and he produced these words to prove it , that Christ said , I am not a spirit ; And then he was by him ch●tged with a lye , for ●h●re was no such words in that Scripture . Many things being laid against them before the Magistrate , but nothing proved ; they were set free by the Magistrate , onely Tho ▪ Holme , and John Hall were stayed , and the said Pr●●sts there laboured ●o ensnare the said Tho. Holm , by pu ting the Magistrate on to give him the Oath of Abjura●ion . And ●●●●st Her ick● 〈◊〉 i● for●h , that he sought to bring the said Tho. Holme into Prison , And the Constable pretended that they 〈◊〉 some other witness●s to examine . So the said Tho. Holme did stand till the witness came ; and the Magistrate ●xamining the witness , and finding that th●y could not prove any thing against him , set him free . So here al● the p●ople in and about Manchester , who hath made such great profession of God and Christ , and of the Scriptures ●o be your rule , see the fruits of your profession , and of your Ministry which you run after . Some for the P●esby●erians , and some for the Independents , some looking for Christs comming in the clouds f the sky without you , and in their minds imagine a person●l reign . And thus you are confused , and divided in your vain thoughts and imaginations , which makes you manifest ▪ ●hat you know him not come at all , nor cannot confess him come in the flesh . And so you are proved by the Scripture to be the Antichrist which John speaks of , which should be in the last times . Where the Apostle saith , little Children it is the last time , and as ye have heard that Antichrist shall come , even now are there many An●ichrists ; whereby we know that it is the last time , 1 John 2. 18. And the Apostle saith farther , hereby know ye the spirit of God ; every Spirit that confesseth that Jesus Christ is come in the flesh is of God ; and every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God . And this is that spirit of Antichrist , whereof ye have heard that it should come , and even now already is it in the world , 1 John 4. 2 , 3. Now all people try your Teachers by the Scriptures , and their pr●ctise , and let their own words try them who looks for a Christ yet to come , as some of them said , what will you Quake●s do , who saith Christ is within you , when Christ comes in the Clouds . Here now all people , do but honestly examine and see wheth●r th●se spirits confess Christ come , who looks for him yet to come . And let the light of Christ Jesus in your con●ciences examine , search you , and try you , whether you dare b●l●eve that which the Apostle spoke to to b● truth , who saith , every Spirit who doth not confess Christ Jesus come in the flesh is not of God : or these D●ceivers who looks for him yet to come . And thus you are divided , some for a personal reign , and some for the Independent way , and some for the Presbyterian way , and some of you utterly denies the Scripture , as Wiliam Barret did , who denied that any should witness the receivi●g the end of their Faith , the Salvation of their souls , as it is in 1 Pet. 1. 9. And others denied that Christs body is spiritual , as Richard Herricke lately did at Manchester , and so thus you are in your contention , and striving about the body of Jesus , as the Divel did about the body of Moses , which makes you clearly manifested to all that have their eyes opened in the least measure ; to be those filthy dreamers which defiles the flesh , which Jude speaks of . And ye are plainly manifested that ye are they which eateth and drinketh unworthily , and so eateth and drinketh your own damnation , not discerning the Lords body . And here let all poor people about Manchester , who are betrayed and deceived with you , seriously consider what you are leading them into , who knows not the body yet , whereof Christ Jesus is the head , but are at variance about the body of Christ . Therefore consider of what bodi s ye are members of , seein● your leadersknows not the body of Christ . And beware of deceiving your own soules ; and being betrayed by these deceivers , who leads them in the dark : and so is the blind leaders of the blinde , and so both falls into the pit . For they ●an lead none but who a●e blind . Fo● any who hath their mi●ds turned in the le●st me●sure to the light , s●es them , and discerns them to be the Ministers of Antichrist , and the Deceivers and false Prophets which John speak of , which are gone out into the world from the light which is this worlds condemnation , and denies the light by which the Lord God teacheth his people . As some of them said , that the Scripture is a more seemly Oracle then the light within , when as Christ Jesus faith , the light of the body is the eye , and if the eye be single , the whole body is full of light . And so these deceivers that denies the light of the body , were not like to know the body , but makes images in their dark vain minds ; one imagining one way , and another another way , and so betrays poor people , and keeps their soules in death . But the Lord God is risen , who is the Father of light , and he who is the light of the whole body , is redeeming his people from under the devourers mouths . Therefore all people who desi●e ●o know the living God , and the Lords body , turn your minds within , to the light which shines in your consciences , which shews you sin and evil , and checks you when you do ami●s ; and lets you see your vain thoughts and your deceitful hearts : this will rip you up , and lay you open , and makes all things manifest , This convinceth of sin , and brings all things to remembrance , which all the Doctrine which your hirelings preached never did . Therefore give over going after them , and search into the Scriptures , and you will see them the deceivers of your souls . The Scriptures witnesseth against them and their practises , even in th i● manner of their worship . For nothing that they act in that which they call their worship , is according to the Scripture● . And all the Saints in light which gave forth the Scriptures witnessed against these practises they live in . Do but honestly consider , and you will see , that all them that were at variance amongst themselves , as Wiggin , and Eaton , and Herricke , and Barret , and Holingworth , all these agree together in opposing and persecuting the truth . And although that some of them were the men that appointed the meeting , yet had they not so much power over the people , as to have the meeting kept peaceable , but all was in an uproar . So let all people see what order and government is in these Churches , and several opinions , which makes them min●fest they ( who are so d●v●ded amongst themselves ) are all divided from the living God , and from the living Truth , from Christ Jesus , who is the way , the truth , and the life , and this is but one . Therefore all people a warning , a warning from the Lord God to you , as you will answer it before him , who is a consuming fire to the wicked , turn to the light of Jesus Christ which will examine , and search , and try you ▪ and bring you to know Christs will in you , and so bring you our of the reproba ● saith . This will let you see the Mystery , which is Christ within , and this will bring you to know him come in the flesh : and it will let you see these Antichrists who are in the world striving amongst their many opinions : and therefore are they condemned with the light which is the worlds condemnation ; for the light is the condemnation of the world , and all the Antichrists that are in the world . And so now see whether you will turn to the light of Jesus Christ , who is the way , the truth and the life , which is but one ; or you will continue amongst them who are of the many opinions , who denies the light , and Christ come in the flesh , and so arefound to be Antichrists , deceivers of your soules : and so here is life and death set before you , light and darkness , truth and error , the strait way and the broad way , there is but these two . So now see what ye will take now , and this ye shall eternally witness to be truth , whether ye will hear or forbear . And thus the people in Lanchashire goes on , breathing forth their persecution ; three of those people called Quak●rs hath been sent to Lanchaster to prison since the Sessions . One of them because he would not be a Church-warden ( as they call it ) and another because he would have meetings at his house , and the third for speaking to the Priest . So let all the wise hearted judge what Law these men act by . So that now there is in Lanchaster Castle eighteen , besides one who is dissolved out of the outward body ( who was imp●isoned for Tithes ) whose blood will be required of some . So here is the fruit of your profession : therefore blush and be ashamed for never none of the Saints of God was found in such persecution and cruelty which is acted by this generation , against the innocent and harmless people of God , as is at this day manifested by the cruel mocki●g● , buff●●tings , haling before Magistrates , stocking , scourging , imprisoning ; this is the riches of the Saints , and here they follow the Captain of their Salvation , who is made perfect through sufferings ; Glory be to the living God , who is their strength and arm , that will carry them through . Leonard Fell , Will . Addamson . To Holmes Answer to Barres . William Barret , WHereas thou didst undertake to prove that such as do entertain the opinions of the Quakers , and do live and dye in those opinions without repentance , cannot be saved . I prove it thus , that such as are of opinion that faith is seased with such whe●e Christ is manifested , are of such an opinion , that if ye live and dye in it without repentance cannot be saved ; but of such an opinion is Tho. Holms . Ans. Opinions I do deny , & for holding opinion that faith is ceased that I do deny ; and if any such word be there writ , that faith is ceased , I do it condemn , and upon thee do it return , it being thy own word ; for I live by the Faith of the Son of God ; which Faith the world knows ▪ not : and if this be thy ground that thou hast against the people called Quakers , if I do remove and do it condemn , and do own that Faith which purifieth the heart , which is held in a pure conscience , and that Scripture I own in Heb. 11. which saith , without Faith it is impossible to please God , and my desire is , that all may come to faith , and to receive the end of their faith , the salvation of their souls , 1 Pet. 1. 9. which thing was there intended however it was writ , and the writer of it I was not , but that paper I left in the County of Chaster to be copied over , and into another Country I went , and if any thing in it be contrary to the Scriptures , i● I do condemn ; so concerning this thing let thy mouth bo stopt , and accuse not the people called Quakers , with that they are not guilty of for from such an opinion do I them clear , and for wha● thou hast writ against them , from under it canst thou not get , but under shame and condemnation must come . And for that Scripture in 1 Pet. 1. 5. It I do own , and it a witness stands a witness against thee , and a witness for us it stands , who are and have been kept by the power of God through faith unto salvation : and for the Scriptures which is here writ , them I do own , and this may serve in answer to thy first paper . And whereas thou s●yest , for as much as I said , whereas the said persons do pretend to be guided by the Spirit , I will undertake to prove that it is not the spirit of God but of the Divel . I prove it thus , first he that doth so enquire what difference can be be●w●xt God , Christ and Saints , that doth imply there is no difference amongst them is not in that guided by the spirit of God , but by the spirit of the Devil . Answ , What spirit is that , that ac●useth persons of that which was writ by one person , and what spirit is that which crosseth Scriptures , and would put a difference amongst them , who are of one ; for the Apostle saith , he that sanctifieth , and they who are sanctified , are all of one , Heb. 11. so that spirit which makes ● difference is contrary to the Scriptures , and is not the spirit of God , but the spirit of the Devil ; for it is written , that the Father might be one as we are one , Joh. 4. 17. and it is written , as he is so are ye in this present world ; so that spirit which divides God , Christ , and Saints , and would make them at ods , is not the spirit of God but the spirit of the Divel , and with the spirit of God it is judged . And hcu saidst he ( s●id Tho. Holm ) affirmed in the presence of divers persons thus , I am equal with God . Answ. that is false and a lye , it was not so spoken by Tho. Holme and to this thou was fully answered , and Tho. Holms was denied to be equal with God , but thou hast made lyes thy refuge , as thy forefathers did which went before , and he that li●s is of the Devil , for there is no lye of the truth . And thou saiest he that faith it is so , what is due to God is due to a Saint , is not in this guided by the spirit of God but by the spirit of the Devil . Answ. What is due to God thou givest him not , and what is due unto Saints thou knowest not , but what is due to the wicked thou fir●● must know , and judgement is committed to God , to the Son , and to the Saints , and their judgement is one , for the Saints shall judge the world , and Angel , 1 Cor. 6. 23. and this honour have all the Saints , they bind the Kings in chains , and Lords in iron bands , Ps. 149. 7 , 8 , 9. verses ; and the Saints are heirs , and co heirs with the Son , and the Son thought it no robbery to be equal with the father , and ye all have one inheritance . ( And the Son prayed ) that the Pather might be one , even as we are one , Joh. 17. 11. And thou who would divide Father , Son , and Saints , is not guided by the spirit of God , but by the spirit of the Divel , which crosseth and is contrary to the Scriptures , and for the Scriptures thou hast brought in , them I do own , but thy end in bringing them in I do deny , who brings in Scriptures for thy own ends , which makes not for thy purpose . So this may serve in Answer to thy papers , and may certifie all that reads this , that faith we do own , which is the gift of God , and do not it deny , neither it destroy , though we witness to him bear , who is the end of our faith , the salvation of the soul , 1 Pet. 1. 9. So now upon thee do I lay all thy boasting words , which from the pride and envy of thy heart was given forth to prove and make good what thou hast written , else all the country which have seen thy paper will witness against thee , and thy shame and condemnation , they must own , which thy due and portion is for thy envy against the truth . Thomas Holm● . London , Printed for Giles Calvert , at the Black-Spread-Eagle , neer the West end of Pauls , 1656. FINIS . 
A34912	----	An appeal for judgement unto the righteous principle of God in every conscience, against the persecutors of the innocent. R. C. (Richard Crane) 1664 Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A34912 Wing C6808 ESTC R37686 17000600 ocm 17000600 105702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34912) Transcribed from: (Early English Books Online ; image set 105702) Images scanned from microfilm: (Early English books, 1641-1700 ; 1612:37) An appeal for judgement unto the righteous principle of God in every conscience, against the persecutors of the innocent. R. C. (Richard Crane) 1 broadside. [s.n.], Printed at London : 1664. Signed at end: R.C. [i.e. Richard Crane] Attributed to Crane by Wing. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion -- England. Dissenters, Religious -- England. Persecution -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion An Appeal for Judgement , Unto the Righteous Principle of God in every Conscience , against the Persecutors of the INNOCENT . A Woful Lamentation is taken up for you , who make it your work to persecute the innocent peaceable People of God , and do devise cursed and wicked snares , to bring them under the penalty of the late cruel and bloody Edict , in malice forged against the Righteous , and in greater malice by many of you put in execution ; God Eternal judge between you and us in this matter . I do chalenge you all in the fear of God , one by one ( I say , our Persecutors ) to make it appear what wrong is it we have done to the Nation in general , or to any one of you in particular , that we must be made the mark of your implacable fury , and that nothing will serve or satiate that blood-thirsty spirit , but an utter extinction and extermination of us all out of our native soil , where God Eternal hath given every one of us a lot ; and as we are English-men and a free-born People , our Interest is as large and ample , in that lot by God bestowed on us , as yours is who persecute us ; and we have as much right to breath in England as your very selves , ( setting your places aside ) seeing it is given us of God , and enjoyed through his favour , and not of man. Must it be so , that except we do prostrate that pre●●●●s Life that God hath raised in us through the Son of his Love , at the feet of your perverse wills , that we must not abide in the Land of our Nativity , but be most cruelly banished from Wives , Children and Relations ? and except we will commit the deadly sin ( that is ) to sin against the Light of God in the Conscience , must we be exposed to seek our sustenance in an unknown Land , and there to spend the remnant of our dayes , which are but few ? the Will of our God be done , and let his Will be my Life for ever , saith my soul : But let this be unto you known , It is for well-doing , and not for any evil , that any of you can , or ever could justly charge or accuse us with ; and in God's fear we challenge any of you our Persecutors , to prove our Meetings seditious , or that we do , or ever did contrive Insurrections therein . What though you have a President which ye urge , Is it anything to us ? we are clear from henceforth and for ever from that spirit ; and as for any false Charge or Accusation against us concerning our Meetings , as hath been said , it never could nor will be proved , that we were or are seditious , or Contriver of Insurrections ; Therefore God Eternal arise , and judge in the Consciences of all concerning this thing , and make Decision , holy Father , that our Innocency may appear to our Adversaries . And our Lives and Practives are well known unto the People of this Nation of England , and therefore we do make our Appeal to the Just Principle of thee in them for Judgement , and our Life in which we have held forth the Testimony of Truth amongst them , is of a longer date and standing than yesterday , and not a certain Sect , as hath been said ; for our gathering is out of Sect and Schism , into that Life that erreth not , and in which is no rent ; And this will God Eternal in due time make known , not only to the People of this Nation , but unto the whole World. And do not call this your Cruel work of Persecution , Execution of Justice , as I have heard some ; for the Execution of Justice is a work of another kind , than to come with armed men amongst a company of innocent men and women , ( who are really met together in the Peace and Fear of God , to worship him in the movings of his Power , Life and Spirit , which is neither subject to time nor place , because that that Life & Spirit comprehends both ) and most inhumanely to hale them out , and so to lead them before men appointed to send them to Prison , and then to drive them like flocks of Sheep through your streets unto your dismal holes , there to remain during the wills of our Drivers ; who , because they would accelerate and hasten their Cruel Work begun , they even take the shortest way to destroy us , by cutting short the time ordered in their Cruel Edict , having a liberty allowed them therein ●or that purpose . O dreadful God! is the long Imprisonment ●nd extent of time , all the favour that must accrue unto us ( if it may be so called ) for the respite we are to have in our Native Land ? My very soul bleeds within me , to see the Cruelty and ●ard-heartedness of this Generation of men ; And all this for our well-doing , in answering the Requirings of that Life God Infinite hath raised in us in our Day and Generation . And known be ●t unto you , this is not the Execution of Justice , but the Oppression of the Just , which seeks no revenge against you , neither can do , ●ut leaves it to the Lord who is a righteous Judge , and will in due ●ime recompence every one according to his work . And is not Justice perverted , and Truth turned into a Lye amongst many of you ? cast your eyes abroad , and behold , behold , the intolerable Wickedness that is committed here in and about this City , of all sorts ; O what Swearing , Whoring , Drunkenness , Carding , Dicing , Stage-playing , Puppit-playing , and Mountebank Shewes , with all manner of unclean , obscene , wicked and scameless Sports and Vanities are practised , and most of them allowed without controul , and as I have heard say , licenced by Authority . Now here is Justice to be done , and the Execution of it would be pleasing both to God and good men . O take pitty and compassion upon the young and tender plants of this great City , who are poisoned dayly with these abominable practices above-mentioned ! O turn your Sword upon these cursed vanities , which tend to nothing but the ruine both of body and soul ! My Life hath been bowed down even unto death , having felt the weight of these wickednesses committed in and about this City , and considering with sorrow the state of the Youth and tender Plants of this place , who are made to drink-in the poison of the Devils Drollery , poured forth of these execrable Bottles , who manage those cursed practices above-mentioned . Consider , consider , are these Meetings to be tolerated , and to enjoy full fruition of Liberty , and ours to be suppressed ? Are these more congruent with a righteous and well-disciplin'd Government , than Meetings to worship God Eternal in his Spirit and in his Fear ? And are they more for the Benefit and Profit of a Nation , than they that wholly are peaceable in all their practices , as Experience hath shewed , and could never be otherwise proved ? Let God's just Principle in all your Consciences answer unto these things , and give Judgment : And what you do , or may be suffered to do unto us , we in the Will of God forgive you ; and know and be assured of this , we have no enmity unto any particular of you whatsoever , and to such as know not what they do , we can say , Father forgive them . R. C. Printed at London , in the year , 1664. 
A34916	----	A hue and cry after bloodshed, or, A short relation of that inhuman, barbarous, cruel, and bloody tragedy acted upon the innocent people of God called Quakers at their meeting at Bull and Mouth within Aldersgate, upon the 31 and the 6th month, 1662, by some of the trained bands of the city of London R. C. (Richard Crane) 1662 Approx. 12 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A34916 Wing C6813 ESTC R27283 09790749 ocm 09790749 44103 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34916) Transcribed from: (Early English Books Online ; image set 44103) Images scanned from microfilm: (Early English books, 1641-1700 ; 1353:22) A hue and cry after bloodshed, or, A short relation of that inhuman, barbarous, cruel, and bloody tragedy acted upon the innocent people of God called Quakers at their meeting at Bull and Mouth within Aldersgate, upon the 31 and the 6th month, 1662, by some of the trained bands of the city of London R. C. (Richard Crane) 1 broadside. s.n.], [S.l. : 1662. Signed: Rich. Crane. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Great Britain -- History. Persecution -- Great Britain. Dissenters, Religious -- England. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 Megan Marion Sampled and proofread 2008-09 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Hue and Cry after BLOODSHED ; OR , A short Relation of that inhuman , barbarous , cruel , and bloody Tragedy , acted upon the Innocent People of God called QVAKERS , at their Meeting , at Bull and Mouth within Aldersgate , upon the 31. of the 6th . Month , 1662. by some of the trained Bands of the City of LONDON . HEarken and give heed , ye that are called Magistrates , and likewise all People , of what condition soever , of this great City of London and elsewhere : What have we the poor innocent people of God called Quakers done , that such cruel and bloody usage we should receive from your hands ? Have we been at any time found plotters against the life of any person ? or have we been sowers of sedition ? or have we been peace-breakers , or tumult-raisers ? or any that have in the least fomented mischief , or trouble to the Government ? I say , the God of our life cleareth us in all such cases . Therefore who is not astonished at such bloody actions , to have persons come with swords drawn , and other weapons , and with unheard of violence , to cut and hew , and knock down , sparing neither age nor sex , spilling so much blood as there was ; who will not blush at such actions ? And as though we were appointed for nothing else , but to satiate the minds of blood-thirsty men , and to do it by order , as they say . Oh fear , dread and tremble , ye Citizens of London , and others ; and as if there were no Law in England , but club Law : Was there ever such things acted in times of peace , and at such time as it is said , the restoration of the antient Laws of England is ? I tell you , I have read the History of the Martyrs in Queen Maries dayes , but then they dealt with them by Law , though exceeding wicked and cruel , yet not by club-Law , as now ; doth not this exceed Bonner and Gardnor's cruelty ? for they would still endeavour to convince before they murdered ; but you wil kil before you convince , all which considered , far exceeds their cruelty : Must innocent blood be the cry in this great City , that must bring down the fierce vengeance of the eternal God upon you , and to make an utter desolation , devastation , and to lay it on heaps ? I tell you , the Cry is heard , and Judgement is at hand ; therefore lay it to heart all people : And as for the acters of this bloody Tragedy , your portion you will have in the Lake , amongst your Brethren . O London , London , is there no bowels of compassion left in thee ! is all given up to obduracy and hardness of heart ? Wo is me for thee ; dost thou sport thy self , and make such actions thy mirth ? and must our innocent blood be mingled with thy daily Sacrifices ? why do you hunt our lives , as a Partridge is hunted upon the Mountain ? and is it because our Religion is different from yours ? do you think to force us to yours by sheding our bloods ? I tell you nay , that will never be ; we abhor in our souls all such actions , and do also loath that cursed way of ( Heaven driving ) which never was practised by true Christians , but by cruel Heathens altogether , and such as were professed enemies to every appearance of God ; and will ye of this generation practice their cursed bloody works , that ye may pull down the plagues of God upon you and your posterity , as they did ? and have ye not read , how that the wicked and blood-thirsty shall not live out half their dayes ? think ye God eternal is not as just as he hath been , and that he will not recompence your work into your bosom ? Oh London , London , how am I smitten for thee ! Oh , how am I bowed down under the unheard of wickedness that is committed and practised daily , and then covered up in thy skirt ! Oh , where is the man in power , that seeks to suppress vice ! I say , he need not hunt it in the twy-light , or search into corners and holes for it ; but at mid-day , and high-noon , in the chief streets of thy City , and every where else doth it appear ? is it past the Magistrates power , or cannot his sword comprehend it ? I say , if so , then an overflowing scourge from the hand of the Lord , is as natural for you as your food and sustenance ; and I faithfully believe from God it attends you . Oh my soul , my soul , mourn and weep till thou hast emptied thy Cisterns of sorrow ! Oh , that ever a City , a professing City , a City whose Inhabitants are called Christians ; ( and besides , the cry that is now , that the antient Laws are restored , and true Religion again setled on its Basis , ) should see her Inhabitants blood laid upon the pavements , for their unpolluted Consciences in the worship of their God ; yea , and by their own Neighbours , and by authority and order ( as is said . ) Oh , my very soul bleeds within me for these things ! where are you that call your selves Overseers or Bishops , and by some ( reverend Fathers in God ? ) where are you that you come not forth in this great day of scattering , and of gathering , and seek out the poor , hunted , worried , and driven sheep , and carry them on your shoulders to your fold . If we be in an error , why do not you come and convince us of that error ? if we be deluded , why do not you come amongst us , and tell us wherein ? I tell you , it would be worth your while , to come into our Meetings , and there both openly confute us , and convince us , before the people ; which actions , in meekness and pure moderation performed , would make you honourable in the places wherein you are set , and then those names wherewith you are entituled , would not be vain and a lye , ( which otherwise seems to be ) and by that means you might haply convert many to your Faith , which you say is the true Faith ; and we much question it , because of the fruits , which manifests it : But alas , alas , instead of your coming with humility , in your own persons , your messengers treat us far otherwise ; for they come to kill , and not to convince , and to shed our bloods , and not to convert us . Behold ye Bishops , ye cannot be ignorant of this , for known be it to you , it hath not been once or twice , nor many times more , that the like Tragedy hath been acted in that place , though not altogether so bloody as on the day precited ; for it was taken notice of , at that time and place , there came one or more Papists to the assistance of the party , and one was seen to take a drawn sword out of a Soldiers hand , who cut and hewed all that in his way stood , which made that daies work more bloodie than usual ; [ but in prudence to his cause , he might have had more patience ; ] these were by-standers , and no Soldiers , but well-wishers to that bloodie work , which was that day perpetrated by those that cry out , we will make you conform to the Church of England , and the Laws . Now O ye men , that bear the name of Bishops , do you justifie these men in these actions , or do you think that conformity will ever be wrought by that means , and in that way , by spilling of innocent blood ? Oh , what shall I say , if these be some of the fruits of your Religion , that you would have us conform to , I must and do call it a bloodie Religion ; we are not ignorant what true Religion , pure , and undefiled before God is , viz. to visit the fatherless and widows in their afflictions , &c. which Religion we own , love , and are in , and for which we suffer this day ; and I do aver in Gods fear to this Religion , there is no Law , either secular or military ; for it wholly consists of love and charity , which never was , is , or shall be forced or compelled , nor ever did it mix it self with any coercive power since the world began , but hath remained a pure , chaste virgin from eternitie , and will remain to eternitie : but what shall I say ? this is a mysterie to you learned ones ; and if at any time it be told you , ye call it ( canting , or Chymical Divinitie ) but that matters little what you call it ; I aver it to be so , and the Spirit of the eternal God , which hath instructed and guided me therein , hath sealed it unto me . And further , know you that presume to set your posts by the posts of the Lords house , your Religion , and not only yours , but the Religion of the whole world , from head to tail , not being instituted by the Spirit of the eternal God , and founded upon love [ which is free from force ] I tell you , it is all a lye , and a juggle , and indeed the great cheat of the world ; for the eternal Being is neither to be limited to time , place , as when , and where , or by quantitie measured , so much and no more , so little and no less : I say and do aver , God eternal knoweth no such service , as to be limited or comprehended . Oh vain man , what art thou doing ! wilt thou that comes forth of time , and ends in time , go about to comprehend eternitie in thy vain imaginations ? thou pot-sheard , thou heap of dust , thou Attome of dust , not seen but in the Suns ray , for littleness ; hast thou not read , that the Nations of the earth are as grashoppers about his Throne ? how darest thou then go about to limit and set bounds to his holy Spirit , in any appearance whatsoever in his People ? Now consider these things in the pure fear of God , for they are wonderful weighty , and if you can , stop those bloody incursions and inroads that are daily made upon Gods innocent people in their Meetings , it may be well for you ; but if you persist and persevere in these Tragical works , know this , and be it known unto you from the Lord God , that as you thirst after blood , blood shall be given you to drink , with which you shall be choaked , and you shall be spewed out of every mind , as nautious , unsavoury , indigested meat is cast out of the stomack , when it is burdened with it . This is Gods Eternal Truth to you , which will stand on your heads for ever : And as for us , who are the only objects of your cruelty , many and great have been the provokations wherewith we have been provoked , not only from you , but from the Powers gone also , though our provokations from you are much more vehement and cruel , and I may say , more barbarous and inhuman , many degrees ; and though it hath been your intents , both of you , to make us break forth into rebellion , that you might have but one stroke at us , and no more , and so cut us off from the face of the earth , from being a People ; I know in Gods fear , this is , and hath been your ends , but the Lord hath prevented you , and doth prevent you even to this day ; for the Lord God hath brought us forth in his Lamb like spirit : And know you this , we have not the envy that is said to be in a worm , which being trod upon , will turn again ; and the Lord hath cloathed us with his patience , which was before your cruelty , or any cruelty in the world was , and I do aver , will also out-live your fury , be it as hot as Hell fire ; and so in the strength of God , which is the patient suffering Seed in us , we bid all cruelty and fury of men defiance ; for we well know the Power that gives you power , and we further know , he can restrain the wrath and fury of man when he pleaseth , and can turn it to his praise , and in his due time he wil also accomplish what he hath determined , concerning the enemies of his holy Seed , not only in this Nation , but throughout the whole world , which this day groans for deliverance , from under that horrid and cruel oppression of Conscience , in matters of Religion . Therefore be awakened all you Magistrates of both Orders , and People of all sorts , lest you dip and plunge your selves into the blood of the innocent , as some did , not many Generations since , the stench of which remains upon the face of earth to this day , and is yet not wiped away ; therefore what they left undone , do not you finish , lest you bear the burden of their wickedness upon your shoulders , and so go out of your generation with a stench , as they did ; and what hard measure we have received from you , if it be the will of the Lord , that ye may , both high and low , and every soul who hath contributed to our troubles , be forgiven . Rich. Crane . Printed in the Year 1662. 
A31659	----	A true relation of the unjust proceedings, verdict (so called) & sentence of the Court of Sessions ... against divers of the Lord's people called Quakers, on the 30th day of the 8th month, 1662 / published for the honour of God, the vindication of the innocent, and the information of people, by John Chandler. Chandler, John, 17th cent. 1662 Approx. 44 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A31659 Wing C1929 ESTC R35804 15563837 ocm 15563837 103768 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31659) Transcribed from: (Early English Books Online ; image set 103768) Images scanned from microfilm: (Early English books, 1641-1700 ; 1184:2) A true relation of the unjust proceedings, verdict (so called) & sentence of the Court of Sessions ... against divers of the Lord's people called Quakers, on the 30th day of the 8th month, 1662 / published for the honour of God, the vindication of the innocent, and the information of people, by John Chandler. Chandler, John, 17th cent. 22 p. [s.n.], [London?] printed : 1662. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works. Persecution -- England. Great Britain -- History -- Charles II, 1660-1685. 2006-07 TCP Assigned for keying and markup 2006-07 Aptara Keyed and coded from ProQuest page images 2006-09 Celeste Ng Sampled and proofread 2006-09 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A TRUE RELATION OF THE Unjust Proceedings , VERDICT ( so called ) & SENTENCE OF THE Court of Sessions , AT MARGARETS HILL IN SOUTHVVARK , Against divers of the Lord's People called Quakers , on the 30 th . day of the 8 th . Month , 1662. Published for the Honour of GOD , the Vindication of the Innocent , and the Information of People . By JOHN CHANDLER . Printed in the Year , 1662. A true Relation of the unjust Proceedings , Verdict ( so called ) and Sentence of the Court of Sessions , at Margarets Hill in Southwark , against divers of the Lord's People called Quakers , on the 30th . day of the 8th . Month , 1662. AFter our appearance at the Sessions at Kingston , having been Prisoners at the White Lion in Southwark above nine weeks , we were indicted , for unlawfully and tumultúously gathering and assembling our selves together , by Force and Arms , &c. under pretence of performing Religious Worship , &c. Which Indictment , Richard Onzlow ( who sate Judge of the Sessions ) said , was according to a Statute made in the 35th year of Queen Elizabeth ( the late Act of Parliament , made purposely against the Meetings of the Quakers and others , being by them laid aside ) whereunto , although most of us were willing to plead , and desired a Tryal , as knowing our Innocency as to what was laid to our charge ; which , although it was at first , promised us ; yet at last , would not be granted us ; but except we would give Bond to answer at the next Quarter-Sessions , we were to return to Prison again , and there to remain till that time : At length , through urgency and importunity for a present Tryal , that Justice might not be delayed ( as it ought not to have been ) the Sessions was adjourned till the 28th day of the 8th month ; and because we could not come under Bond for our appearance , contrary to our Christian Liberty and Consciences , we were remanded to Prison till that time . So when we , to the number of thirty two persons , appeared before the Court , in the Sessions-house at Magarets-hill , on the 30th day of the same month , for Tryal ; the former Indictment ( unto which , for not giving Bond to appear to plead , were committed ) was laid aside , and another Indictment was drawn up against us , and presented to the Grand Jury upon the same Statute ; the form whereof is as followeth . Surrey . THe Jurors for our Lord the King do present upon their Oath , that Arthur Fisher , late of the Parish of S. Olave , in the Burrough of Southwark , in the County of Surrey , Yeoman ; Nathaniel Robinson of the same , Yeoman ; John Chandler of the same , Yeoman , and others , being wicked , dangerous , and seditious Sectaries , and disloyal persons , and above the age of sixteen years : who on the 29th day of June , in the year of the Reign of our Lord Charles the second , by the grace of God , King of England , Scotland , France , and Ireland , and the fourteenth ; have obstinately refused , and every one of them hath obstinately refused , to repair unto some Church , Chappel , or usual place of Common-Prayer , according to the Laws and Statutes of this Kingdom of England , in the like Case set forth and provided , ( after forty dayes , next after the end of the Session of Parliament begun and holden at Westminster on the nineteenth day of February , in the year of the Reign of our Lady Elizabeth late Queen of England , the thirty fifth , and there continued until the dissolution of the same , being the tenth day of April in the 35th year abovesaid ) To wit , on the third day of August , in the year of the Reign of the said Charles King of England , the fourteenth abovesaid , in the Parish of S. Olave aforesaid , in the Burrough of Southwark aforesaid , in the County aforesaid ; of themselves , did voluntarily and unlawfully joyn in , and were present at an unlawful Assembly , Conventicle , and Meeting at the said Parish of S. Olave , in the County aforesaid , under colour and pretence of the exercise of Religion , against the Laws and Statutes of this Kingdom of England , in contempt of our said Lord the King that now is , his Laws , and to the evil and dangerous example of all others in the like case offending , against the Peace of our said Lord the King that now is , his Crown and Dignity , and contrary to the form of the Statute in this same case set forth and provided . This Indictment being read , it was replied , That this was not the same Indictment with that at Kingston , unto which we desired to plead : Richard Onzlow answered , that they had quashed or nulled that , and that they had power to quit one Indictment , and to draw up another , if the former were not sufficient : Then it was required that we might be tryed by the late Act of Parliament ; Whereto he answered , They might try us by what Act they would , that was in force . So , after we saw their bad intent towards us , the Country was bid to take notice , that there was another Indictment formed against us at Kingston , to which , we pleaded , Not guilty ; and some ( that is , six Baptists ) were tryed and cleared by that ; which they perceiving , refused to try us according to their Promise ; but adjourned the Court , that so they might draw up another , and that , for ought we knew , if some of us should be cleared by this , they would draw up another , that so they might ensnare us : To which Richard Onzlow said , we should all be tryed by this . Then it was desired , that that Statute might be read , to see whether it contained all the particulars of this last Indictment : So then he caused but a part of the Statute to be read , saying to the Clerk , it was enough : whereby , the penalty , and other particulars , were concealed from the Prisoners , and from those that were to be of the Jury . Then it was openly declared , as a Testimony against that wicked Law , that the Parliament that made that Act , did at that time , take counsel against the Lord , and against his Anointed . Also , that it was made in the time of ignorance , when that people were newly stept out of Popery , but now there was more knowledge . Also , by this , the Reader may take notice , how unjustly and falsely the first Indictment was framed on the same Statute , which mentions nothing of tumultuously gathering and assembling together , or by Force and Arms , &c. or of performing Religious Worship . After this , we were urged to plead , guilty , or not guilty , to the Indictment . Then one desired a Copy of the Indictment , and the Court promised it him ; but instead of giving him the Copy , they thrust him out of the Court , because he did not plead guilty , or not guilty , before he had the Copy , notwithstanding they promised it him , and so bad , take him Goaler ; and bad the Clerk to give the Copy to another , because he understood it , it being in Latine . Then calling another , who standing in the fear and counsel of the Lord , not daring to answer hastily , they bad , take him Goaler . These , with others , to the number of ten , were violently haled out of the Court , as taken ( as they say ) pro confesso , or for guilty , and thereupon were soon sent back to Prison again . The rest of us , being twenty two in number , knowing our selves to be most falsly charged , were free to joyn issue , and plead , not guilty : Then the Jury-men were called , who were men fit for their purpose ; yet were we hardly allowed the liberty of common Malefactors , ( as also the liberty that the Court allowed to the six Baptised persons at Kingston , as was re-minded to Richard Onzlow ) which is , to except against many persons , without shewing any cause ; but we passed five , before we excepted against any ; and when we excepted against one , Richard Onzlow seemed to be offended , and said , we must shew a lawful cause , or else we should not except against him ; it was answered , Where we saw envy and prejudice , or a light , vain deportment in any man , it was a cause sufficient ; but he did not like of such a reason . Then another was excepted against , which he would allow of , without shewing a reason : to which it was answered , that that man was heard to say , that he hoped ere long , that the Quakers should be arraigned at the Bar , and be banished to some Land where there was nothing but Bears : at which the Court made a great laughter , and the man was put by : So , we made little more exception , seeing what manner of persons we were to chuse out of . Then they were sworn , and two Witnesses were called , who could but testifie at most , that such persons , whose names were specified in writing , they took in such a place met together , but that no words were spoken . After this , we spake to particulars contained in the Indictment , on this wise . First , the Jury was bid to take heed , how they did sport or dally with holy things ; and that those things which concerned their and our Consciences , could not be denied , but to be holy things : and as a man was not to sport with the health of his Neighbour ; so not to sport with the Liberty of , or Banishment of his Neighbour . And whereas we were accused for wicked , dangerous , and seditious Sectaries ; that was not true : for we were not wicked , because we lived soberly , righteously and godly in the world ; and that it was so , we appeal to themselves : neither were we seditious ; for that was to be tumultuous ; but we were peaceable . And whereas we were charged , for not coming to bear the Common-Prayer without any lawful cause , for one month after the 29th of June last ; we made it appear , that there was none to hear if we would have come ; for the Service-Book was not quite printed for several weeks after the said 29th of June , ( yea , they made haste to have it finished by that which is called Bartholmew-tide , which was the time enjoyned by the late Act of Parliament , for the Priests to reade it ) Also , that it was the rigor of the Law , or summum Jus , which was confessed by themselves to be summa Injuria , or the greatest wrong , for the Act to be in force against as before the publishment thereof , as Rich. Onzlow said , it was , and would have it to be : whereby the Reader may take notice , how like unto the blind and cruel Aegyptians , this Court of Justice ( so called ) did act ; who required their full tale of Brick of the Israelites , and yet would not allow them Straw . They would have us also , to prove , that we had come to hear Common-Prayer , they having no Witness to prove the contrary , if it had been read ; Whereto it was replyed , That it was according to the Law of the Land , in all Criminal Causes , for positive Evidence to be brought against the Prisoner accused ; which Rich. Onzlow could not positively deny : wherefore he told the Jury afterwards , that he thought we must prove we did come , because the coming to Common-Prayer did excuse the meeting . But let the Reader know , that the Judge of a Court is to declare the Law by a positive Assertion , and according to knowledge , and not his own thoughts . It was also insisted on the word , Heretique , that it was such a one , who after Conviction of his Error , wilfully took it up and maintained it against the Truth ; and therefore the Apostle said , such a one was condemned in himself . Rich. Onzlow 〈◊〉 off that , with the word Sectary , the word Heretique not being in the Indictment , although in effect , it is both as one : for that word which in the Acts , is rendred Sect , is ' Airesis , or Hiresie . Then it was answered , that a Sectary is taken for one that divided or separated in contempt , which he did not deny ; but we did not separate in contempt of any man. And indeed Reader , if thou art not wilfully blind , thou canst not but conclude , that whatsoever is done in Conscience to God , is not done in obstinacy or contempt . Thou mayest also here take notice , of the great partiality of these men , who in what might make against us , would keep exactly to the form of words in the Indictment ; but would not keep to the form of words therein , although essential to the thing in hand , in what made for the justification of our Cause , as plainly appears by this : for whereas we were charged for an unlawful Assembly , Conventicle and Meeting , under colour and pretence of the exercise of Religion , we insisted on the word pretence , as that it came from a word which signified to cover over ; So that a pretence is a false cover , and so , to cover Danger and Sedition under meeting together ; which was false ; for we came from a good intent , and not from a pretence , as our Consciences bare us witness , namely , to wait upon the Lord , as being in his fear where-ever we are , according to those sayings , Be thou in the fear of the Lord all the day long . And wait upon thy God continually . And that a good intent was good in it self . Now although a man might do evil , that good might come of it , which he ought not to do ; yet , Whoever did really good , that evil might come thereof ? For , ex vero , nil nisi vera sequuntur ; Of Truth , nothing but true things do follow . Also , that the word , intent , was not mentioned in the Indictment . And as for pretence , they could not prove any thing either by word or deed , whereby they might gather any pretence ; for there was an exercise of Religion mentioned in the Indictment : Now we truly pleaded , that an exercise , as to man , did imply some visible action , either of the tongue , hand or knee ; for the Mind was as invisible Being , and therefore the exercise therereof was not discerned by man : but at the time of our assembling , there was no action , either of Prayer , Exhortation , Doctrine , Prophesie , Thanksgiving , or the like ; therefore there was no exercise . One thing also is not to be forgotten ; that when it was queried , How could the going a stones cast or two from ones dwelling , only to a place , be a breach of the King's Peace ? Rich. Onzlow answered impertinently thereunto , unto this purpose , saying , Yes ; for if a man did go over or thorow another's Ground , he committed a trespass , although he did nothing else : But the Reader may observe , that this was a going in the High-way , and not out of the Common-path , to our own proper place and ground : neither was it a fit similitude ; because we were charged in the Indictment with Wickedness , Danger , and Sedition , under colour and pretence of an exercise of Religion as aforesaid , and so in truth , it was a wresting of Judgment . Also , it was minded to the Jury , that the doors were open , which , according to their own Law , is said to excuse from a Conventicle , which is taken for a meeting to a bad intent , and wherewith we were charged . This was the substance of what was pleaded to the Particulars charged against us in the Indictment , from the first to the last , till the Jury brought in their ultimate Verdict ( so called ) which appeared to be so sufficient for a just defence unto impartial Judges , and a judicious and consciencious Jury , that the standers-by generally thought we should have been brought in not guilty . The Jury going out of the Court , they continued a certain time ; then coming again , the Bayliff said they had a Verdict : They being asked , if they were agreed ? said , Yes . They asked , whether Arthur Fisher and the rest of the Prisoners at the Bar , were guilty , or not guilty ? They said , They were guilty in part , and not guilty in part . Then Richard Onzlow said , they must either be guilty of the whole Indictment , or else not guilty ; They answered , they could not find us guilty of the whole , but only guilty of meeting ; which meeting ; they said , they could not find to be upon pretence of Worship , because there were no words spoken : Neither could they find as guilty for not coming to hear Common-Prayer , because it was not to be heard before their Imprisonment : but this Verdict would not be accepted of , although Richard Onzlow had told them , that if they could not find us guilty of all , then , not guilty : and they said , they could not find us guilty but in part ; So that , according to his own words , we ought to have been cleared ; but Judgment was turned backward , and Equity could not enter ; but they would force the Jury to bring in another Verdict . Then one of the Justices that committed us , was sworn , as to what our Confession was when we were committed , who said , we confessed , we met in the fear of the Lord ; and this was the best Evidence that he could give : then the Jury was sent out again , where they stayed long , insomuch , that the Court adjourned until the third hour , about which time , they sate again , and asked if the Jury were agreed : the Bayliff said , No ; but said he , Master Pound is here now ; whereupon Richard Onzlow casting his eye up toward the window ( the Jury being in an upper room ) said , his Evidence was nothing now : The Reader may take notice , that this Pound was the Constable that accompanied the Souldiers to fetch us out of the Meeting . Then in a little space after , the Jury came again , and being asked as before , they answered to the same effect ; which Verdict would no more satisfie the Court , than the former : Then Pound was called and sworn , whose Evidence , Richard Onzlow had said to be nothing now ; neither did we judge it legal to swear Witnesses for either party , after the Jury had gone out twice before : but we knowing our Cause to be just , and our selves innocent , we mattered not what any could say or swear against us ; and his Evidence , as to what he saw , agreed with the others ; but they asked him , if he heard us say , we met to worship God , or upon pretence of Religious Exercise : he said , he heard us say nothing ; but we did not deny that we met to worship God ; So they took it for granted : But it was told them , that a not denying , was not a confessing of any thing : and we spake to the Jury to mind the fear of the Lord ( it was also told them , He that justified the Wicked , and he that condemned the Righteous , both those were abomination to the Lord ) insomuch that Richard Onzlow told one of us , he should be bound to his Good-behaviour . And thus , all people may take notice of the unjust dealings of the Rulers of this Nation ; for when it seemed very probable that we should have been cleared , because the Evidence could prove nothing against us , Richard Onzlow said , Well , my Masters , if ye be not found guilty now , ye will be found guilty shortly : whereby he manifested the intent of his heart ; for his words did imply , that if the Jury did clear us , we should be ensnared by some other means ; for he knew not , that all we should ever be brought to any more such Tryals . Then the Jury going out again , returned quickly . Then it was asked , as before , whether Arthur Fisher , and the rest of the Prisoners , were guilty as they stood indicted , or not guilty ? they said , Guilty . How are they guilty , said he ? Guilty of meeting , said the Foreman : But said Richard Onzlow , are they guilty according to the form of the Indictment ? he answered , Yes . Then they cryed , Look to them Jaylor . Then they began to hale us away , without passing any Sentence upon us : Then we desired to hear our Sentence , which Richard Onzlow pronounced , as followeth : That we should return to Prison again , and there lye three months without Bail ; and if in case we did not make Submission according as the Law directs , either at or before the end of the aforesaid three months , that then we should absure this Realm ; but in case we refused to make Abjuration , or after Abjuration made , should forbear to depart this Realm , within the time limited , or should return again without Licence , we should be proceeded against as Felons . An ADVERTISEMENT . One of the Jury hath since said , that George Snelgrove the Bayliff of the Hundred , told the Jury , they must fine for the King , or else they would be fined themselves ; for the King was not to be cast in any Suit ; and of this , seven of them said , they would take their Oaths . There was also an honest man , who was at the hearing of our Tryal , that since affirmed in the Prison , that he heard one of the Jury-men say , as they were going up the stairs to consult ; Here is a deal of do indeed to condemn a company of innocent men . After the Jury had delivered their final Verdict , before Sentence given , a holy Courage arose in the Prisoners , and as one of them who stood by the Table was haling away , they bad he should be brought again ; to whom Richard Onzlow said , Notwithstanding this , there was a way to escape the penalty , which was by Submission . Then the Prisoner asked him , what their Submission was ? He said , to come to Common-Prayer , and resrain these Meetings : Unto whom , when the said Prisoner had given his Reasons ( in the fear , power and wisdom of God ) of denial of both , and being desirous to hear the penalty ; he said , we must abjure the Land : To whom when the Prisoner answered , to abjure is to forswear : one of the Justices ( so called ) preventing the Prisoner ) said , smilingly or laughingly , And ye cannot swear at all ; as though he was delighted , that we were taken in such a snare as to our lives . Other things were uttered amongst us , as christianly witnessing a good Confession before their Judgment-Seat ; and if any one particular of us , through a forward Zeal , rather than from any evil desire toward the Court of Jury , ( for we do pray for our Persecutors ) uttered any words that might give our Enemies any just occasion , for the honour of Truths sake , we declare a disowning of it , and that the Light of Jesus Christ , to which our minds and hearts are turned , judgeth and condemneth it . But whereas Richard Onzlow , about the beginning of our Tryal , voluntarily said unto us , that at Kingston we complained that we had not Justice ; but now they had brought the Sessions hither , that we might have Justice ; and we found the matter so far otherwise , that we concluded , as in the Scripture is said , Their words are as smooth as Oyl , but they have War in their hearts . A few Words to the Jury , who contrary to their Oaths brought in a false Verdict ( so called ) against the Innocent . TO every Individual , as well the Promoters of , as Consenters unto that unjust Verdict , these few lines are directed ; desiring that ye may reade them with patience and moderation ; and consider what you have done , and repent and humble your selves before the Lord , before it be too late , even before the Anger of the Lord ( who is patient and long-suffering ) break forth upon you , and you be utterly cut off and perish in your sins , and you be for ever deprived of the presence of the Lord , and have your portion amongst Murderers and Unbelievers , which will assuredly be your portion , except you repent . And truly , this I can say , that my soul hath been grieved , and my spirit full of heaviness for you , and with tears have I besought the Lord never to lay this sin to your charge , having learned to bless them that curse , and pray for them that despitefully use us : But truly , your sin is very great ; for you have not only made your selves Murderers ( if the Lord prevent it not ) of twenty two Persons , to the ruining of our Wives and Children ; but also have made your selves a President unto others in the like case ; you being the first and most hardly that ever durst bring in such a Verdict amongst us in our Generation . And now I desire to expostulate a little with you , to know what was the very ground and cause of your so dealing , seeing there was no Evidence to prove any thing against us . And first , you the Promoters , Was this your end , to have the Righteous cut off from the Earth , that so you might live in Swearing , Drunkenness , Whoredom , and all manner of Prophaness and Debauchery , without once being reproved ? Or , was it for fear of Finement or hope of Favour ? or , did you expect some Reward ? or , did you believe that your bringing us in guilty , would ( as it did ) extend to the depriving of us both of Liberty , Life and Estate ? and did you hope to be sharers thereof ? or to advantage your selves by destroying of us ? Which of these was the reason ? deal plainly with your own hearts and consciences , and think not to hide any thing from the all-seeing eye of the Lord , nor from such as walk in his Light , and abide in his Counsel . And now to you the Consenters , who for a season withstood your fellows , I have a few words to write ; That although your end was not so bad , nor your envy so great as the others , yet your reward will be the same , and you must drink of the same Cup , except you speedily repent ; and it is well if a place of repentance be found for you ; for , you have not only betrayed the Lives of honest men , but also have betrayed your own Consciences , and done despight against the Spirit of Grace that strove in you , and through cowardise and slavish fear consented to condemn the Innocent : for the Scribes and Pharisees could not compass the death of Christ until Judas betrayed him ; no more could those blood-thirsty-men have compassed ours , but by your consent . Oh that you would consider , and lay these things to heart , and remember the saying of the Servant of the Lord ; What is required of thee , O man , but to do justly , shew mercy , and walk humbly with thy God ? but you have dealt unjustly , you have shewed no mercy ; and now for you to repent and walk humbly with your God , would indeed be the rejoycing of my soul , who desires , that the Lord may shew mercy unto you all , though you have not done justly towards me nor the rest of my Brethren . Written at White-Lion-Prison ; by one who knoweth well , and also is well known unto many of you , by name , Nathaniel Robinson . A Collection of some of the Particulars of the Proceedings of the Court at Quarter Sessions , holden at Margarets Hill in Southwark , upon the 11th . day of the 9th . Month , 1662. as followeth . THe Court being sate , there was brought ; before them thirteen of the People of God , called Quakers , who being brought to the Bar , an Indictment was read , which was grounded upon an Act of Parliament of the thirty fifth year of Queen Elizabeth , for the punishment of wicked and seditious Sectaries . The Indictment being read , the Prisoners were asked , Guilty , or not guilty ? Several of the Prisoners seeing their wicked intent , had not freedom to answer to that limited form of words , [ viz. guilty , or not guilty ] we said , it was all one whether we plead or not , seeing they had determined what to do , as we had experience in the former Tryal , yet we spake to the same effect , denying the substance of the Indictment , and declaring it to be a pack of lyes and forgeries . Then several of us being suffered no further to plead , were committed back to Prison , and but five only remaining whose Plea the Court accepted ; whose Plea could hardly be received : for , when they asked us , Guilty , or not guilty ? some of us answered , That we did believe that they knew in their own consciences that we were not guilty of that Indictment , and that it was lies and forgeries , and that we were not guilty of that Charge . They said , it was a sign our Cause was not good , we were so loth to put our selves upon a Tryal . We answered , we did not question the honesty of our Cause , but we did question the honesty of those that were to try our Cause ; and that we knew that such men who feared God , and trembled at his Word , could not judge us Evil-doers in this matter . Reply was made ; Were not those men that feared God ? ( meaning the Jury ) We replyed to John Lenthal , that if he could say , in Truth and Righteousness , that he was a man that feared God , and trembled at his Word , we would refer our Cause to him ; but if he was not such a one , he was not fit to sit there as Judge over us : And whereas we declared against the Forgery contained in the Indictment , they said , we were uncivil : We said , it was not uncivil to say a Lye was a Lye. The Jury being called and sworn , they also swore two Witnesses . The first swore we were at a Meeting at Horsey-Down , to the number of about three-score . The Court demanded what we were doing ? He said , we were doing nothing , nor he heard nothing spoken . The second Witness , whose name is Crosswell , he swore we were met at Horsey-Down , to the number of about an hundred , and that a Woman was preaching before he came into the Meeting , and continued speaking a good while after he came in ; although the former Witness , being asked how long he came in after Crosswell . He said he came in within three minutes after him , and heard nothing spoken ; And when it was demanded of Crosswell , what was spoken ; he could give but a slender account , but said she spoke out of Jeremiah . But this Testimony was forged by the Devil the father of lyes in the heart of this his servant , which was signified to the Jury ; and also , that this Crosswell , who lives at the Horns in Kent-street , is generally known to be a very wicked man , and to keep a wicked house of entertainment for Drunkards and all manner of wicked persons ; who was a Constable at the time when we were brought to Prison , he took us out of our peaceable Meeting , where we were in silence waiting upon the Lord , which was testified in open Court ; and this false Witness was objected against , as not being a Competent Witness , because he is known to be a man of a wicked Conversation , and one that is a Common Swearer , and not making conscience of an Oath . It was also pleaded to the Jury , that they ought to take notice of the Confutation of the Witnesses ; the first affirming that nothing was spoken , the last affirming that a Woman spake . It was also questioned , whether that Court had any lawful Authority to proceed against us , seeing it is enacted in a Statute , made and provided in the first year of Queen Elizabeth , That no matters of Religion , or Causes Ecclesiastical , shall be judged Errour , Heresie , or Schism , but by Ecclesiastical Authority by especial Commission , by Letters Patents under the Great Seal of England . The Court said , that Statute of the thirty fifth was since . To which it was answered , that this Statute of the first of Queen Elizabeth , is not repealed , but is yet in force . John Lenthal said , that should not hinder their proceedings . John Lenthal asked us , wherefore we were met together ? We said , the end of our meeting together , was to wait upon the Lord , to feel his Power and Presence in our hearts , and that we were neither wicked , seditious , nor Hereticks , but were in the fear and counsel of God , bearing Testimony against those things in our Conversation , whereof we were accused in the Indictment . Then John Lenthal said , directing his speech to the Jury , that one Witness said , we were at the Meeting ; and the other said , that a Woman spake ; and thirdly , that we confessed that we were there worshipping of God , which he charged against us as matter of fact ; They also charged us of obstinately refusing to hear the Common-Prayer : Some of us said , we were in Prison before it was in being : Others of us bid them produce Evidence that we did not hear it . They answered , that we should prove that we did hear it . We said , that did not belong to us , nor the Law doth not require it . Then we , directing our speech to the Jury , bid them take notice of the Confutation of the Evidence , and that it was a weighty matter they went upon ; that not only our Liberty , but our Lives also were concern'd in it , for they sought our Blood ; and that the End and Issue of it was to take away our Lives ; for we see the end of their Proceedings , by this Act , is , to make us abjure the Realm , which is , to swear , which we must rather die than do ; ( Oh! must you so , said the Cryer ) We said , we were innocent men , fearing God , and because of that they sought our lives ; but if we had been Drunkards or Swearers , we might have our Liberty . They said , if we would conform , we might have our Liberty . It was answered , we might obtain our Liberty for our bodies for a time , and bring our souls in bondage to all eternity . So they sent forth the Jury , who remained together till the Court adjourned to Dinner , and after they were set again , the Jury came down ; the Court asked them if they were agreed ? They said , No. Some of them questioned , whether a Woman speaking might be called the Worship of God. John Lonthal said , it was all one for that , whether Men or Women : But after some time , the Jury came in again , and brought us in guilty , as the Court said . We demanded their Verdict , but they would give us no answer . Then John Lenthal pronounced the Sentence , That we must return to Prison for three months , without Bail or Mainprize ; if in that time we did not recant , we must abjure the Realm . We asked them what benefit we might obtain by such Submission ? They answered , we might have our Liberty . We answered , that they could afford us no more than the Divil offered Christ ; All this will I give thee , if thou wilt fall down and worship me . One of them said , that was not a fit comparison . Whereupon we answered , If we should say that with our mouthes , which we did not believe with our hearts , we should be Hypocrites and Children of the Devil , falling down to worship him . So as we passed from before the Court , we bid them remember Cain , who was the first that persecuted about Sacrifice and Worship , who flew his righteous Brother . Now let the impartial Reader take notice of the slender ground that either the Jury had to bring us in guilty of that Indictment , or the Court to pass such a cruel Sentence , there being only two Witnesses . The first swore , that a Woman was speaking before he came into the Meeting ; and a good while after ; and the other came within three minutes after , and heard nothing spoken . This was all the Evidence that was against us , as the Auditors that were present at the Court can witness . Now whether this Evidence was a sufficient ground for such a Verdict ( so called ) and Sentence , let all sober-minded people judge : they could not prove us either wicked , dangerous , seditious , nor Sectaries ; neither have the effects of our meeting ever at any time tended to any such consequence ; but our Meetings do , and alwayes have tended to Peace , and to the rooting out the ground of Wickedness , Sedition , and Heresie ; therefore not guilty of this Indictment . Secondly , There was no Evidence against us , that we did obstinately refuse to hear Common-Prayer ; neither was it in being at those places which they call Churches and Chappels , till after we were in Prison ; therefore we are not guilty of this Indictment . Thirdly , They did not swear that we were met in pretence of Worship ; therefore we are not guilty of this Indictment . Fourthly , The Evidence did not swear that we were met in Contempt of the King , his Laws and Statutes ; for we were met in the Fear and Counsel of God , which is not an evil , but a good Example to others ; not against the Peace , but against the ground of strife ; not against the King's Honour and Dignity , but in the ground of all true Honour and Dignity ; therefore not guilty of that Indictment : Our Meeting-doors were open ; and therefore by the Law not a Conventicle , which is to plot and contrive mischief , which it is manifest to all People was not our intent ; therefore not guilty of that Indictment , nor deserving such a cruel Sentence . Now all People who have any sence or seeling of the measure of God's Spirit in their hearts , may see and discern that this persecuting spirit is no other , but that which was in Cain when he slew his Brother about Sacrifice and Worship ; for , no other but that same spirit hath persecuted about Religion and Worship , from Cain to this day ; who , because of that spirit , are and ever have been driven out of God's presence , as Cain was , and so are become open Enemies to that Innocent Life in all the Faithful , which was in Abel , whose Sacrifice God accepteth at this day , as he did his . GIve ear , O King , O Parliament , O Judge , And Justices , who bear the Saints a grudge , Who have or may promote , as men of strife , A wicked Statute for to take their Life . Behold ! all People of the English Nation , A Law set forth against the Separation , Made by a Council , Signed by a Queen , Long laying dormant , now reviv'd ageen ; Horrid Design , ever to be accurst , To leave the late Act , and to take the worst ; Which blames a harmless People , by its Lies , As wicked and seditious Sectaries , And such like falshoods , which the Priests , with all Ill Magistrates , possessed have , and shall , Until the Beast and Prophet false are cast Into the Lake , when they have done their last . The while , let 's talk a littl ' of your abuse , To leave y' at least the more without excuse : What have we said , or done ? we fain would know Before we die ( the Land we can't forgo ) That ye should thus us sentence right or wrong , Sure , not by God's Law , but your own so strong : Did ever men just Judgment more pervert , Christians in name , but Hypocrites in heart ! If we should hold our peace ; the Stones might cry With rumbling voices to the Heavens hie . What do ye say to Christ and Christians In Ages past , inhabiting all Lands , Who separated from the wicked train Of Idol people , where they did remain ? What to the Sect declar'd of in the Acts ? And Paul accus'd by th' Jews of heinous facts ? Who being spoke against in ev'ry place ; Yet you 'l not dare in words them to deface . See then how like your Fathers ye do walk , Who of the Scriptures then did prate and talk , Who justified the Saints that went before , And yet condemn'd the present ones as sore . Repent , repent , be humbled in the dust , And bite those tongues that did condemn the Just : Yea , rather rent your hearts , which took content To Prison , Banish , kill the Innocent : For if we felt not Light , Life , Truth and Love , We durst not thus so boldly to reprove . Well , come what will , Glory to God on High , That we three Months in Prison are to lye , Wherein , if not submit , the Cross to fly , Then to forswear these Lands , or else to die . But we must hearken to our Master's Call , Who saith within us , Swear ye not at all ; For he hath brought us unto Yea and Nay , And him we are resolv'd for to obey ; ' Cause we through Grace , are sure to gain by loss , This makes us love the Seed , and kiss the Cross . O Immortality , most glorious sight ! Which through the Gospel , God hath brought to light : O hellish darkness , and eternal pains ! For all th' impenitent ( reserv'd in chains ) And persecuting Antichristians , Both Great and Small , who do defile their hands With blood , or any thing that may offend . The Lambs of Christ that hold out to the end . Th' All-powerful Mighty Judge to such will say , Within their Consciences , Depart , away Ye cursed ones , into eternal fire , Prepar'd for evil Angels in mine ire : For ye not only have not visited My Babes and Brethren dear , when hard bested ; But wrong'd them much by various enmitie , And doing thus y' have done it unto me . Come , come ye Blessed , shall Christ Jesus speak , Within his Flock , whose hearts now melt and break For the Abominations committed , And who by Suffring now , for him are fitted ; Receive the Kingdom and the endless Life , I 'le be thy Bridegroom , thou shalt be my Wife ; For thou hast holp my Poor in want and need , And born the burdens of the Suffring Seed , And loved me above all Earthly thing ; So I into this Glory do thee bring . Then ye that know the Father and the Son , And Sp'rit , that brought you out of Babylon , What the good Husbandman in you hath sown , See that it grow , and do not smite your own Fellows , nor eat and drink with th' drunken , but Feed them , lest he do you in sunder cut , As Hypocrites ; for 't is a sudden Day ; See how it dawns , Hark how he comes away . Even so come Lord Jesus , come quickly . JOHN CHANDLER . THE END . 
A39308	----	A seasonable disswasive from persecution humbly and modestly, yet with Christian freedom and plainness of speech, offered to the consideration of all concern'd therein, on behalf generally of all that suffer for conscience sake, particularly of the people called Quakers / by Thomas Ellwood. Ellwood, Thomas, 1639-1713. 1683 Approx. 27 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A39308 Wing E626 ESTC R24955 08704241 ocm 08704241 41589 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39308) Transcribed from: (Early English Books Online ; image set 41589) Images scanned from microfilm: (Early English books, 1641-1700 ; 1258:36) A seasonable disswasive from persecution humbly and modestly, yet with Christian freedom and plainness of speech, offered to the consideration of all concern'd therein, on behalf generally of all that suffer for conscience sake, particularly of the people called Quakers / by Thomas Ellwood. Ellwood, Thomas, 1639-1713. [1], 10 p. Printed for William Skeate, London : 1683. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion -- Great Britain. Persecution -- Great Britain. Society of Friends -- Great Britain. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A Seasonable DISSWASIVE FROM PERSECUTION , HUMBLY And Modestly , yet with Christian Freedom and Plainness of Speech , offered to the Consideration of all concern'd therein ; on behalf generally , of all that suffer for Conscience sake , particularly of the People called QUAKERS . By ( one of them ) THOMAS ELLWOOD . I will punish all that oppress them , Jer. 30. 20. I will contend with him that contendeth with thee , and I will save thy Children . And I will feed them that oppress thee with their own Flesh , and they shall be drunken with their own Blood , as with sweet Wine : And all Flesh shall know that I the Lord am thy Saviour and thy Redeemer , the mighty one of Jacob , Isa. 49. 25 , 26. And now I say unto you , refrain from these Men , and let them alone — least haply ye be found even to fight against God , Acts 5. 38 , 39. LONDON , Printed , for William Skeate , and are to be Sold in George-yard in Lombard-street , 1683. King Charles I. IN HIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THOU seest , O God , how much Cruelty among Christians is acted under the colour of Religion ; as if we could not be Christians , unless we crucifie one another . Sect. 12. 'T is thought by many wise men , that the preposterous Rigour , and unreasonable Severity , which some men carried before them in England , was not the least incentive that kindled , and blew up into those horrid Flames the Sparks of Discontent , which wanted not predisposed fuel of Rebellion in Ireland ; — They saw themselves apparently threatened by the covetous Zeal , and uncharitable Fury of some men , who think it a great argument of the truth of their Religion , to endure no other but their own . Ibid. They confess their known weakness , as to Truth and Iustice , who chuse rather to contend by Arms than by Argument . Sect. 9. It argues rather those men to be conscious of their defects of Reason , and convincing Arguments , who call in assistance of meer force to carry on the weakness of their Counsels and Proposals . Sect. 6. A DISSWASIVE FROM Persecution , &c , PERSECUTION is a Word of so harsh a sound , and so generally distasteful to English Ears , that scarce any of those who are most forward and active in that Work , are willing to have their actions called by that Name . That none therefore , who have set an hand to that Work , or whose minds are any whit inclining thereunto , may , from the dislike they have to the Word [ Persecution ] reject this Diswasive as a thing wherein they are not concerned : I think it needful here to declare what it is I mean by Persecution . By Persecution , then I intend a forcing or compelling any by pains or penalties , Bodily or Pecuniary , to relinquish or forsake that Exercise of Religion , or way of Worship , which they believe to be the right Way of Worship , and the true and acceptable Exercise of Religion , which God hath required of them : And to receive , embrace , conform to and perform some other exercise of Religion , and way of Worship , which they , who are so compelled , are either firmly perswaded is not the Right , or at least have no belief that it is the Right . This ( in short ) is that which I call Persecution : And this is that I diswade from , whatever other Name the Actors of it may please themselves in calling it by . I. To begin now with the first of these , viz. the forcing or compelling any to forsake and leave that exercise of Religion , or way of Worship , which they believe to be the right way of Worship , and the true exercise of Religion , which God requireth of them : The Reasons by which I shall endeavour to diswade all men from such an undertaking , are these . 1. You may , for ought you know , be found Fighters against God : You are not , you cannot be , upon your own principles , infallibly sure , that that way of Worship , which you thus endeavour to force us from , is not the true Worship of God. We know it is so ? you do not know it is not so . If in the end it prove to be so , how sad will your condition be , who have thus bent your force to hinder the true Worship of God , and set your selves to restrain us from performing that , which God hath required of us ! I pray consider , Saul was as confident , as you can be ; and had as good ground for his confidence , as you can have : and thereupon he went smartly on for a while ( as some of you have done ) making Havock of the Church , entring into every House , and haling Men and Women , committed them to Prison , Acts 8. 3. I Persecuted , saies he this way unto the Death , binding and delivering into Prisons , both Men and Women , Chap. 22. 4. Many of the Saints did he shut up in Prison , and when they were put to Death , he gave his voice against them , Chap. 26. 10. He punisht them oft in every Synagogue , and compelled them to Blaspheme : And being exceedingly mad against them , he Persecuted them even unto strange Cities , vers . 11. And this he verily thought with himself that he ought to do , vers . 9. Yet all this while he was out of his Thoughts ; for in all this he was wrong , and they were right whom he thus Persecuted . And may it not be so with you ? why then will you run so great an hazard . 2. By endeavouring to force us from that way of worship , which we believe the Lord hath led us into and requireth of us , you endeavour to force us to make Shipwrack of Faith. We have solemnly and sincerly declared unto you , that we firmly believe , and are fully perswaded and satisfied in our Consciences , that God hath led us into this way of Worship wherein we serve him , and that he requireth our perseverance therein . This is our Faith in this particular . Now so far as you endeavour by Threats , by Terrors , by Penalties and Cruelties to force any of us from this way of Worship : so far you endeavour to force us to make Shipwrack of Faith , and of good Conscience too : which if through your means any should do , the Guilt thereof will lie heavy upon you . 3. In endeavouring by force and cruelty to restrain us from worshiping God , according as ( we are fully perswaded ) he hath taught us and doth require us , you go out of the Path of the Righteous , and tread in the steps of the Wicked and Ungodly . It was the Egyptians that dealt thus with the Israelites ; not the Israelites that dealt so with the Egyptians ; as you may read from the 7th . Chap. of Exodus to the 15. It was the Heathen ( who knew not God ) that dealt thus with Daniel ; not Daniel that dealt so with them , Dan. 6. It was the hard hearted , unbelieving Jews and unconverted Gentiles , that dealt thus with the Apostles and Primitive Christians ; not the Christians that dealt so with them , Acts. 4. 17 , 18. & 5. 28. & 14. 2. & 17. 5. It was the Blood-thirsty Papists that dealt thus with the Protestants in Queen Maries Daies . And can you bring a greater Odium upon your selves , than , by imitating these , to make Folks think you approve what they have done ? 4. That Exercise of Religion which you would force us from , is not simply and of it self condemned or disallowed by that Law , by the severity of which you would force us from it . It is not simply and positively , every Assembly or Meeting for the exercise of Religion in other manner than according to the Liturgy , &c. that is forbidden and made punishable , by that Act of the 22th . of Charles the second against Conventicles ; but such only as hath at it above four persons besides the Family . Any Family then , ( how numerous soever ) and four persons over and above , may meet , under the favour of that Act , for the exercise of Religion , though in other manner than according to the Liturgy , &c. which plainly shews that the Law-makers did not look upon such exercise of Religion to be evil simply in it self ; ( for then they would have utterly condemned and forbidden it to all , even the least numbers ) but that they presupposed a danger from the numbers resorting to such Assemblies ; and therefore did not absolutely forbid the exercise , but laid a limitation upon the number of persons that might resort thereunto . Now the permitting this Exercise to any , is an admitting of it to be good : and the offence lies not in the Exercise it self , but in the numbers resorting to it ; and that only so far as they may be thought dangerous to the publick Peace . Since therefore the Exercise of Religion which ye would drive us from , is so far from being in it self evil or unlawful , that it receives some kind of Countenance even from that very Law by which ye pretend to act . Since also the experience ye have had of our peaceable deportment in our Meetings , and of our quiet , and chearful subjection to the Government we have lived under , hath sufficiently secured you from all danger from our Meetings , how numerous soever : Why will you afflict , molest , trouble , imprison , impoverish and ruin your Countreymen , your Neighbours , your Acquaintance , your Fellow-citizens and Townsmen , your Correspondents , your Relations , your Friends and Fellow-Protestants , for that which is not Evil nor unlawful in it self , nor hurtful to you nor to any ! 5. In thus eagerly pursuing us , and disturbing our peaceable Meetings , you give your selves , as well as us , a great deal of needless trouble . For , as that learned Doctor in the Jewish Law did well observe , in the Apostles Case , If this Counsel or this work be of Men , it will come to nought . But if it be of God , ye cannot overthrow it , Acts 5. 38 , 39. So say I to you in our Case ( And I wish some one of your own , that were had , like him , in reputation among all the People , would have done this for me ) If this People and their Meetings be not of God , you need not thus bestir you , you may spare your pains ; they 'll come to nought ; But if they be of God , ye cannot overthrow them . So that whether we be of God , or be not of God , your labour against us is in vain . Either we shall fall without it , or stand for all it . Be entreated therefore , for your own sakes , as well as for ours , to take Gamaliel's Counsel , Refrain from these men and let them alone . 6. And lastly , Be pleased to consider what sort of Agents and Instruments you are fain to make use of ( and not seldom are your selves made use of by ) to carry on this work . Are not the vilest wretches , the most profligate of mankind , for the most part , the first movers in it ? Where is there an Informer upon this Statute , who has not first been either some notorious Criminal ( whom a little Rote-reading , and a favourable Ordinary , have saved from the Gallows ) or some riotous Spendthrift , whose Debaucheries have brought him to a condition worse than that of Beggery , viz. A rapacious desire of repairing his own Self-ruined Fortunes , by the unrighteous ruining of others ? And , to say nothing , in this place , of the Generosity of a true English nature , which hates to be rid and commanded by such base and infamous Fellows ( as not only Constables , and other inferior Officers , but even Iustices , Aldermen , yea , and Mayors too , have sometimes been ) can you think it consistent with Christianity , with Humanity , with the Honour and Interest of the Nation , and of your Selves , that so many thousand Families of your sober , honest , consciencious , industrious , and peaceable Neighbours ( against whom , even Envy her self can find no occasion , except as against Daniel of old , Dan. 6. 5. concerning the Law of their God ) should be sacrificed to the bruitish and insatiable Lust of such a dissolute and shameless Crew , and that by you ? Can you think it will embalm your Memories , and sweeten your Names to after Ages , to have it recorded to Posterity , that you were the men that rifled your Neighbours Houses ; that made spoil and havock of their Goods , that stript them of their Estates , that imprisoned their Persons , that ruined their Families ; and all this for no other cause , but only and alone for worshipping and serving God , in a quiet and peaceable manner , according as they believed he required them to do ? O never give cause for this Epitaph to be written upon your Tomb , Here lies a Persecutor of the People of God. II. Now for the other Branch , which I mentioned , of Persecution , viz. The Forcing or compelling of any by Pains or Penalties , bodily or pecuniary , to receive , embrace , conform to and perform some Exercise of Religion , and way of worship , which they , who are so compelled , are either firmly perswaded is not the right , or at least have no belief that it is the right . The Reasons by which I shall endeavour to diswade all men from such an undertaking , are these . 1. In thus imposing your way of Worship upon others , you act quite contrary to Christ and his Apostles . The Author of the Christian Religion , though he had all power in Heaven and in Earth , given unto him , yet did not make use of that power , as you do of your Power , by outward severities and rigour to force People to receive , and profess the Religion which he taught . But his usual saving was , He that hath Ears to hear let him hear . And when two of his Disciples , in their young state , and in an overwarm zeal against some that did not receive him , did once ask him leave to command Fire to come down from Heaven and consume them ; he sharply rebuk'd them with a [ Ye know not that manner of spirit ye are of : ] and instructing them better , told them , The Son of Man is not come to destroy mens lives , but to save them . and instead of thrusting himself upon those Samaritans , that were not willing to receive him , he passed them by , and went to another Village , Luke 9. 53. to 57. The Apostles , when the Iews rejected their Message , did not attempt to impose it on them ; but said , seeing you put from you , — lo , we turn to the Gentiles , Asts 13. 46. You read that Christ whipt some out of the Temple , Iohn 2. 15. but ye never read that he whipt any in . Why then will you steer a Course so directly contrary to Christ and his Apostles ? 2. In this imposing your way of Worship upon others , you follow the worst of Patterns . Nebuchadnezzar , King of Babylon , a Blasphemous , Cruel and Heathenish Prince , whom God in an extraordinary manner did punish ; whose Heart was chang'd from Mans , and a Beasts Heart given unto him , Dan. 4. The Beast which Iohn saw coming up out of the Earth , that spake as a Dragon , Rev. 13. 11. Both these imposed their Worship upon others , and that under the severest Penalties . But can you think it either honourable or safe for you to imitate such Bruitish Examples ! 3. Inforcing People to your way of Worship , who have no beleif that it is the Right you cause them to sin : for whatsoever is not of Faith is Sin , Rom. 14 23. And therefore as the Apostles there argues , He that doubteth , is damned , ( that is condemned ) if he eat . And is not the Argument as forcible in this Case , as in that of Eating ? May it not with like reason be said , he that doubteth that your way of Worship is not right , is damned if he conform to it , because his Conformity is not of Faith ; for whatsoever is not of Faith is sin . And the Wages of Sin ye know is Death , Rom. 6. 23. Now if they that conform in such a doubting mind do therein sin , and thereby bring Damnation ( that is Condemnation ) upon themselves ; what may you expect , who by Threatnings , by Imprisonments , by Fines , or other outward Penalties , do drive them thereunto ! 4. Enforcing People to your way of Worship , who have a firm perswasion and belief that it is not the right ; you make Men Hypocrites and Timeservers : For such as have not fortitude enough to bear the storm of Persecution , and to undergo with patience the various Cruelties inflicted on them ; such , through fear , may fall into temptation , and perhaps , for Self-security , may comply with that , which they certainly believe is not right . And herein they sin against their knowledg , and you are the Cause of this Sin of theirs , by drving them unto it ; and at your hands will it be required . 5. By obtruding and forcing your Religion upon others , you greatly disparage and undervalue it , and give Men the more ground to suspect and dislike it : for Men are naturally apt to question the goodnes of that Commodity , which is put upon them whether they will or not . Those Wares that are true and good need no such waies to put them off . The Christian Religion , in its purest and best Estate , was never thrust upon any ; nor need it . To be without it is punishment suficient ; and greater than any you can inflict : They who in the Parble were invited to the great Supper , Luke , 14. and made their Excses and did not come , were not fetcht in with a Capias , nor Fined and Imprisoned till they would come ; but were utterly shut out and debarred from coming : [ I say unto you , that none of those men that were bidden shall taste of my , Supper ver . 24. ] That was their punishment , and a grievous one too . The Apostles of our Lord ( as one of them declares , 2 Cor. 4. 2. ) having received the Minestry of the Gospel , and renounced the hidden things of Dishonesty , did not walk in Craftiness ( and I am sure I may safely add , They did not walk in Cruelty ) nor handled the Word of God deceitfully , but by manifestation of the Truth commended themselves to every Man's Conscience in the sight of God. Now I pray consider ; if you are preswaded , that that Exercise of Religion which you perform is the right , That that way of Worship which you profess is the true , were it not fairer and more becoming those pretences , for you , as many of you as are Preachers , by Preaching , as many as are Hearers by a pious Life and Godly Conversation , to commend your selves ( as did the Apostles ) by manifestation of the Truth to every Man's Conscience in the sight of God ; than to manifest your Indignation and Envy towards those that are not of your Perswasion , by committing them to Goal , rifling their Houses , tearing away their Goods , ruining their Estates , and beggering their Children ? 6. You break that great Command , which Christ saies is the Law and the Prophets , viz. All things whatsoever ye would that Men should do to you , do ye even so to them , Mat. 7. 12. This Command ye transgress , in endeavouring to force others to your way of Worship : for ye would not be so dealt with your selves . Consider this well I entreat you . If you were to be compelled by Imprisonment , Banishment , Fines , Confiscations , or any other extream and rigorous Proceedings , to conform your selves to that way of Worship , and Exercise of Religion which we profess , or any others whom ye now present : Would you not think it extream hard , and very unjust ? no doubt ye would , and so ye justly might . But then withal consider , that your imposing thus on others , is no less hard to them , no less unjust in you . Ye have known us long , ye have had large experience of us ; ye have tried us many waies , and proved us after divers manners . And what evil can ye convict us of to this Day ? Have we not alwaies been a quiet , peaceable , harmless People ? when being reviled did we revile ? or when being persecuted did we not patiently suffer it ? Ah what do you propose to your selves ? Do ye think to root us out and destroy God's Heritage ? It is impossible : The Root of Iesse bears us , and upon the immoveable Rock are we immoveably built . O dash not your selves against it ! But if ye could destroy or ruine Persons , yet is it possible that there can lodg in English Breasts such more-than Barbarous Inhumanity , to destroy so many thousand Families ! The Rome-Rid French and Irish have gone far that way ; but English Hands were never so defiled : God grant they never may . Do ye think by rigorous and cruel usage to fright us out of our Religion , and force us to desert our Principles ? How can ye hope to accomplish such a thing , who have seen our unmoved Constancy , and stedfast Perseverance therein , under all the Sufferings that have hitherto been inflicted on us ? Have not many of us been already stript of all their outward Substance ? not a Bed being left them to lie on , not a Stool to sit on , not a Dish to eat in . Is there a Prison in the Nation , or a Dungeon in a Prison , which has not been a Witness of our Groanings ? Have we not been tried by Banishment , and proved by Death it self ? Death in New-England , by the Hand of the Hangman . Death in Old England , by the rough hands of rude and boisterous Officers and Soldiers , who have given divers of our Friends those Blows , which in few Daies have brought them to their Graves . I might add to these , burning in the Forehead , cutting off Ears , unmerciful Beatings , Whippings , and cruel Scourgings . But did any , or all , of these deter us from the Worship of our God ? Nay , hath not our chearful undergoing all these Hardships , sufficiently evidenced to the World , that our Religion and Consciences are dearer to us ; than our Estates , our Liberties , our Limbs or our Lives ? Why then will you repeat severities upon us , which have so often been tried before in vain ? Can you take pleasure in putting others to pain , and delight your selves in afflicting others ? O suffer not your Natures so far too degenerate from the Gentleness and Tenderness of true and generous English-Men ! And think not the worse of us for our Faithfulness to our God! He that is true to God , will be true to Men also ; But he that is false and treacherous to God , how is it likely he should be true to Men ? Endeavour not therefore to draw us into Unfaithfulness to our God : for that , to be sure , would be hurtful to us , and no way advantageous to you . Neither be ye exasperated against us , from the difficulty you find in breaking our Meetings , or because that when you have dragg'd us out of our Meetings , and Fined or Imprisoned us for being there , you find us there again : But rather take it for an Argument , that we sincerely love and believe our Religion ; and that we find our Meetings worth suffering for . For indeed , in our Meettings we do meet with the Lord our God , in whose Presence is fulness of Ioy , Psal. 16. 11 : The Law of whose Mouth is better unto us than thousands of Gold and of Silver , Psal. 119. 72. Yea , his Loving Kindness is better than Life , Psal. 63. 3. The God of Israel , is He that giveth Strength and Power to his People ; Blessed be God , Psal. 68. 35. Therefore harden not your selves against us , I beseech you , by miscalling our Constancy , Obstinacy ; our Stedfastness , Stubbornness ; our Zeal , Self-will ; our Faithfulness to God , Contempt of Authority : But look back upon the Apostles of our Lord , and see if they did not just as we do . They were taken at a Meeting in Solomon's Porch , Acts. 3. 11. and sent to Prison for Preaching , Chap. 4. 2. 3. Next Day they were brought forth and Examined before the Council , ver . 5 , 7. And having made their Defence , they were streightly , threatned , and commanded not to speak at all , nor teach in the Name Iesus , ver 17. 18. what Answer did they make ? Whether it be right ( said they ) in the sight of God , to hearken unto you more than unto God , judg ye , ver . 19. and presently after we read , They spake the Word of God with Boldness , ver . 31. Well , they were quickly clapt up again , Chap. 5. 17. 18. But when the Council came together , and sent for them to be brought before them , and they were not to be found in the Prison , ver . 21. 22. ( God having by his Angel delivered them in the Night , ver . 19. ) one came and told the Council , Behold , The Men whom ye put in Prison , are standing in the Temple and Teaching the People , ver 25. And when they had sent Officers , and fetcht them again before the Council , and asked them , saying , Did we not straitly command you , that you should not teach in this Name ? And behold ye have filled Ierusalem with your Doctrine , &c. ver . 28. Their Answer was , We ought to obey God rather than Men , ver . 29. Do you think the Council did not take this for a disrespectful and provoking Answer ? Do ye think the Jews did not count the Apostles a stubborn , obstinate , self-willed People , that did this in despight of Authority ? yet you , in words , condemn the Jews and their Council , and justifie the Apostles in their thus acting ; and therein you do well . O let not your Actions condemn what your Words justifie , nor justifie what your Words condemn ! For if you persecute us for the same things . which the Apostles both did , and were persecuted for doing ; ye therein at once both condemn the Apostles , and justifie those that persecuted them . And as they brought the Guilt of Innocent Bloud , and thereby the Wrath of God , upon themselves : even so will ye also upon your selves , if ye persist in the same Course . Which that ye may not do , is ( for your own sakes as well as for ours ) my earnest Desire , and the End of this Diswasive . THE END . 
A28594	----	A sermon against persecution preached March 26, 1682, being the 4th Sunday in Lent (on Gal. 4:29, part of the Epistle for that day) and the time when the brief for the persecuted Protestants in France was read in the parish church of Shapwicke ... / by Sa. Bolde ... Bold, S. (Samuel), 1649-1737. 1682 Approx. 100 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A28594 Wing B3488 ESTC R19364 12258531 ocm 12258531 57668 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28594) Transcribed from: (Early English Books Online ; image set 57668) Images scanned from microfilm: (Early English books, 1641-1700 ; 171:9) A sermon against persecution preached March 26, 1682, being the 4th Sunday in Lent (on Gal. 4:29, part of the Epistle for that day) and the time when the brief for the persecuted Protestants in France was read in the parish church of Shapwicke ... / by Sa. Bolde ... Bold, S. (Samuel), 1649-1737. [5], 36 p. Published by Richard Janeway, London : 1682. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Galatians IV, 29 -- Sermons. Freedom of religion -- Great Britain -- Sermons. Persecution -- Sermons. Sermons, English. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Against PERSECUTION . PREACHED March 26. 1682. Being the 4 th . Sunday in Lent ( on Gal. 4. 29. Part of the Epistle for that Day ) and the time when the Brief for the Persecuted Protestants in France was Read in the Parish Church of Shapwicke . AND Now Published to the Consideration of Violent and Headstrong Men , as well as to put a stop to false Reports . By Sa. Bolde , Vicar of Shapwicke in Dorcetshire . LONDON , Printed 1682 , and Published by Richard Janeway . To the Reader . Reader , IT hath bin my constant Course for some Months , to Preach every Sunday either on the whole Epistle for the Day , or some part of it . And finding I was commanded in the Brief for the Persecuted Protestants in France , ( which was brought me in the Week before the 4th . Sunday in Lent ) to publish it the next Sunday ; I found there was no need to alter my wonted course , in order to my pitching on a Subject which might suit with that Occasion . The famous Dr. Patrick in his Epistle Dedicatory before his Sermon Preached before the Lord Major , &c. the 21st . Sunday after Trinity 1680. ascribes his being directed to the Subject he then Preached on , not so much to his own Prudence , as a Kind of Divine Providence ; because having observed this same Course that Year , he did not on that Occasion go out of his way to meet with a sitting Argument . Whether People will put the same Construction on this Discourse or not , I neither know nor care . But I think I may truly say , I have discoursed on this Text , with a Freedom which becomes a Christian , and particularly a true Son of the Church of England . It may he some who pretend to the Church , will take Exception at this Sermon , for there are some so shallow , and of so short Discourse , they cannot understand how a man can except against their violent Proceedings against some Dissenters , and yet he himself a thorough Conformist . Indeed it is not of any moment what such may either say or think , but yet to give them some Satisfaction , if they ever happen to be favoured with any sober and lucid Intervals , I will amongst the many Instances I might mention for this end , offer these few to their Consideration . 1. I could never yet understand that Conformity did oblige any man to lay aside all Bowels of Compassion . Nay I am sure , to Convince and Satisfy Men with Reason , and by Humility , Gentleness , and Meekness is most Christian , and tends most to the Honour of particular Persons , and whole Churches . How much of Fierceness and Violence there is in any Party , especially if countenanced by the Principles of that Perswasion , so much there is of some Infernal and Devilish Mixture in it . 2. Those who do generally Decry and Prosecute Dissenters with greatest Passion and Virulence , are greatest Strangers unto them . They usually know no more of them , than they learn from some false and scandalous Observator or other . 3. They are commonly Ignorant of the State of the Controversy betwixt us , and the Dissenters . The true Reason , why Judicious and thinking Conformists do use those particular Ceremonies which are enjoyned , is because they are satisfied they come under the general Rule given by the Apostle , VIZ. that all things be done decently and in order . And the Reason why they observe no other Rites and Ceremonies , ( whil'st it must be acknowledged there are others every whit as orderly and decently in themselves as these ) is because , these alone are enjoyned by an Authority , they are perswaded , has Power to interpose in these things . And now if others do not break the general Rule given by the Apostle , but apprehend that a Freedom from Impositions in these things , is one part of the Liberty they are commanded to stand fast in , why should we quarrel with , and prosecute them ? especially whil'st they acknowledg that it pertains to Authority to take notice of them who are Indecent , and Disorderly in their Worship . Is it not enough that we may act according to our own more minute Perswasion , and have the Countenance and Incour agement of those in Power , but we must ruine and oppress them who will not truckle to our Fancies ? 4. I have had the Opportunity to be acquainted both with Conformists , and Nonconformists . And as I acknowledg I have great cause to bless God for the worthy Labors , and exemplary Lives of very many in the Church of England , so I ought to give others their due . And this I must say , that those of the Dissenters whom I have bin acquainted with , have bin men of great Learning , exemplary Piety , strict Devotion , and extraordinary Loyalty . Men who have bin diligent Attenders on God in his publick Ordinances , eminently Religious in their Families , who have had a great regard to Conscience in all the parts of their Conversation with Men. They have neither bin Haunters of Taverns , nor obscene and loose in their Discourse , nor have they bin guilty of sitting Days and Nights at Cards and Dice . Indeed they have bin Persons that could not be justly blamed for any thing , but that they had straighter Notions concerning humane Impositions in the Service of God , than we Conformists have . And a very learned Gentleman had upon Consideration given a very just and good Reason of this . He expresseth himself in these Words . I think this their Scrupulosity may be of God , and that some men are by him framed to it , that he hath provided it as a Bar and Obstacle in the Natures and Complexions of some devout Men , against any Innovations whatsoever , that dangerous ones may not steal upon the Church , for the better maintaining the Simplicity and Purity of Christian Religion and Worship . If after all this , any remain unsatisfied , they may seek Satisfaction where they please 〈…〉 . Sa. Bolde . A SERMON Against PERSECUTION , &c. Galatians 4. Verse 29. But as then He that was born after the Flesh persecuted Him that was born after the Spirit , even so it is now . THere were some even in the Apostles days , who laboured what they could to hinder the progress of the Gospel , by Preaching up the necessity of the Jewish Law. These having insinuated themselves into the Churches of Galatia , had infected many of those Christians , with their poysonous and false Doctrines : For though they did not openly declare themselves enemies to the Gospel , yet they did supplant it as to its power and efficacy , by alledging its insufficiency alone , and the necessity of their being circumcised , and embracing those old rules God had anciently inforced under the former dispensation . They knew if they could leaven and corrupt them with these Principles , they did at first so speciously display , it would not be long before they should entirely undermine that foundation the Apostles had laid amongst them . For however innocent their pretences might seem at first , it is clearest Paul perceived the consequence would be dangerous . Christ will not profit you at all , Gal. 5. 2. For this cause it is he doth labour with them so earnestly , and useth such variety of Arguments to secure them from giving place any further , to those false and pernicious Teachers , and to convince them of their errour and fault , in giving way unto them at all . Amongst other Arguments he urgeth the different state men are in when under the Gospel , from that they were in when under the Law : And that the Law was primarily designed only to prepare and fit men for the Gospel , but not to continue in the same Place and Power after , as before ; no more than he that being arrived to ripe and full years , is bound to continue under their Tutorage , who had the care of him in his Minority , Gal. 4. 1. He afterwards proceeds to argue with them from the Nature of that Law they are so desirous to be under , v. 21. And then explains himself by a Similitude of Abraham's two Sons ; shewing there is as great a difference between those who are under a Gospel State , and them that are under the Law , as between that Son which was his natural Child , and that which was conferred on him by the special Promise and powerful Interposition of God's particular Blessing . And thus he takes occasion to reflect on the great Alteration that was wrought amongst them , since they did histen to , and entertain these false and deceiving Apostles . And does , as it were , tell them , it was no wonder they should thus vary , and that they should now approve ways of Severity towards Christ's apostles and Followers , seeing they did receive and adhere to them , that were directly contrary to Christ's Ministers and Servants . Compare Gal. 4. 14 , 15. whith this 29. v. It is no more than what hath fallen out in all Ages of the World. The Servants of Sathan and Enemies of true Godlyness , have always bin for persecuting the faithful and obedient Children of God. And it seems by this Epistle , to be the especial and peculiar Character of them that are irreligiously and immoderately hot and zealous about Ceremonies , to be the greatest Persecutors of those who are most Pious and Conscientious . Look through all the Scriptures , nay look through all the Ages of the Church , you shall generally find that those who were most for the Persecution of others on the account of some indifferences relating to Religion , were very wicked superstitious men : Men that were inordinately Zealous for , and fond of some outward Ceremonies . Now if a fondness for any Ceremonies would maintain and justify Mens Persecution of others , who cannot approve their Fopperies , one would think these Teachers who were crept in amonst the Galathians should be excused , because they prest only those things that had formerly bin of Divine appointment . For , He that came to take away the insupportable Yoke of Jewish Ceremonies , certainly did never intend to gall the Necks of his Disciples with another instead of it . But here we see how dangerous it is to give our selves too great a Liberty in admiring any bare external and accidental Appendage to Religion . Sathan doth suddenly strike in on such Occasions , and doth so powerfully affect mens Minds with some strange Apprehensions , of the Beauty , Excellency , Usefulness , and Necessity of these things , they are quite taken off from minding the inward Part and Soul of Religion . And by this means they come to lay out all their Zeal about these trifling and worthless Parts , they even starve their own Souls , by a constant feasting on these meer Husks , and do what they can to destroy others Souls , at least their Bodies , by persecuting them , if they will not conceive and believe as well of these things , as they do . It is a very shrewd Sign , and token that a Man is a wicked unregenerate Man if he be of a fierce and persecuting Temper ; if he be prone to endeavour to Ruine and Trouble , or further the Vexation and Disturbance of serious pious People , only because they cannot be as Ceremonious as he is . He that was born after the Flesh , &c. The Words do immediately relate to the Sons of Abraham , Ismael is He that was born after the Flesh , viz. in a meer natural ordinary way . Now , as he did Persecute , and Mock , and Deride , and Insult over Isaack , who was born after the Spirit , viz. who was the Son of the Promise , and in order to whose Birth , there was the Exerting a Divine Power in the accomplishing of that Promise which was made to Abraham , when both he and Sarah were past Hopes , and naturally uncapable of having Children , so it is now , viz. Even so , those in these Days , who are of the Seed of Abraham , that pretend they have him for their Father , and are outwardly Jews , or that pretend themselves so out of servile Compliance , do persecute them that are born after the Spirit ; that is , those who are the Children of the Promise , the Seed of Abraham , truly so called in a religious Sence , who succeed him in his Faith. The Jews did very much boast of , and lay an extraordinary stress on their being the Seed of Abraham ; they placed most of their Religion on this , and thought it a sufficient Plea for themselves on all Occasions , and an effectual Security from those Judgments that were sometimes threatned against them ; and therefore we find the Holy Men in Scripture often labouring to Convince them what a sandy Foundation they did build upon , Mat. 3. 9. John 8. 39. Rom. 4. 12 , 13 , 14. It is indeed a great Mercy to be Born of Pious and Religious Parents ; Those Parents that have a great Familiarity and Interest with God , have usually a great Treasury and Portion of Blessings laid up with God for their Posterity . Exod. 20. 6. But People may lay too great a stress on this outward Priviledge . And if Children do not labour to walk in the Steps of Religious and Gracious Parents , but depend wholly on their Predecessors Holyness , they will be fearfully mistaken at last . He that was Born after the Flesh , &c. He that is a loose , wicked , Unregenerate , Carnal Person , is for Persecuting and Undoing him that is Born after the Spirit , him that is Serious , Holy , Strict , and Conscientious ; thus it has bin , and thus it is . I will sum up all into this Proposition . Wicked , Unregenerate Men , always have bin , and still are for Persecuting Holy , Religious , Spiritual Men. Look through all the Books both of Old and New Testament , nay look through all History , and you will still find , where ever you meet with Persecution , that it was carried on by the Devil's Agents , by Wicked , Lewd Men , against Holy and Righteous Men. Observe the Characters every where of Informers and Persecutors , and see if they have not bin branded with some notorious and hateful Wickedness . Indeed Men can scarce arrive to such a height of Wickedness , as this is , till they have by the habitual Exercise of other Crimes , feared their Consciences , and are become so insensible , that all the commendable Notions and Sentiments that do usually accompany Mankind , are lost and eradicated out of their Brests . Consider these few Instances of Persecutors as they now occur , and then see whether all others be not of the same Complexion . What an obdurate Caitiff and Villain was Cain that slew his own Brother , because more Holy , and consequently better accepted with God than he was ? What a vile Character is Ismael all along represented under to us ? Were not they Drunkards that were against David , and made Songs of him ? What were the false Prophets that set themselves against Micaiah ? were they not such as did Prophecy Lies ? Who were those that were for the Burning of the three Children ? And for the casting of Daniel into the Lions Den ? Were they not all Flattering and Abominable Idolaters ? What was Judas that Betrayed Christ , that Informed the High Priests and Scribes against his Master the Son of God ? Was he not a Covetous Mercenary Son of Perdition ? What were those that swore , and gave Evidence against Christ ? Were they not a couple of perjured Miscreants ? And if you search and inquire , you will find all Informers against , and Persecutors of the Just and Holy to be of the same Stamp . Are not the Informers and Persecutors of our Days like unto those that were before them ? Is it not evident to all that they are notorious for Perjury , Falsness , Drunkenness , Whoredom , Prophane and common Swearing ? Are there any more regardless of the Lord's Day , more Irreligious and Obscene in their Discourse , more Vile . Contemptible and base in the Eye and Opinion of every Honest , Pious , Good , or Sober Person ? Are there any so unjust , so False , so exorbitantly Vicious , Lewd , and Debauch'd as they ? Now Christ and Religion do not allow of Persecutions , of Troubling and Vexing , of Ruining and Undoing of any Men for little Indifferences much less for Truth and Holyness . They are for Advancing and Propagating Holyness and Peace , and Love , and Condescention . Is . 42. 2 , 3. Christ came not to destroy but to save Mens Lives ; and sharply rebukes his Disciples when they would have call'd for Fire from Heaven to destroy the Samaritans : It is a sure Token Men are Enemies to Christ and Religion , when they are of a persecuting Spirit . It hath always bin the great Character and Glory of the Christian Religion , that where ever it came , it did promote and further Quietness and Peace , and Love , and Brotherly Kindness ; and did Banish Wrath and Fury , and Malice , and every hateful and hurtful Disposition and Inclination . It was always thus , till Popery got some Power in the World , and then more barbarous Villanies , and outragious Cruelties were perpetrated under this Name , than were known to the World before . And if it be carefully observed , you shall find that in all ages , those who have bin most for cruel Methods against them that differ from them , have had most of the Spirit of Popery in them ; and it is deplorably apparent that now in our Days , they who appear most vigorous and active in Prosecuting those Protestants who differ from others in some accidental Matters , have a great affection for Popery , and are hastening towards Rome as fast as they can . That the following part of my Discourse may be as plain and easy to you as possible , I will reduce what I design to say on this Subject , to these following Heads . 1. I will tell you what Persecution is . 2. Name more particularly the Characters of them that are Persecutors . 3. Shew you whence it is that wicked Men are so violently set against the Godly . 4. I will make some brief application of the whole . I am first of all to tell you what Persecution is . And it is an endeavouring to Trouble , Molest , Disturb , Kill , or any way Hurt and Injure another Person on some Religious account . Every Prosecution of a Person , is not properly Persecution , but only when it is grounded on some Religious Affair . A Man may be guilty of Sin in prosecuting another upon civil accounts , but this Sin comes under another Denomination , as Oppression , Injustice , unpeacable Brangling , &c. Now Persecution is much what the same in Religion , that Oppression is in Civils . When Men will not suffer others to enjoy that Liberty , and those Rights in Religion , which either Nature or Revelation do allow them ; but will be severe against them , if in every accidental Matter , they will not be just of their Mind . When Men do hale others to Tribunals , and procure them either to be Punished in their Bodies , or in their Estates ; or to be deprived of their Lives , or civil Liberties , because they either perform some Duty God has expresly Commanded , in a way they do not approve , or because they will not consent to , Embrace , and Comply with those Determinations they have just reason to Believe are Sinful . Whilst Men are not openly Wicked , but tho not free from common Infirmities , which do unavoidably accompany humane Nature in this frail Estate , yet free from Gross and Scandalous Sins , whilst they deny not any Doctrine of Christianity , nor divulge any Tenet to the Prejudice of Christianity , nor do any way endeavour to disturb the Peace of the Government under which they live ; they have a right to a peacable and quiet Residence , and ought to be free from any Molestation , tho they cannot in every accidental thing attain to the same Latitude with others . Whoever goes about to Disturb and Injure , or Contract on such as these , Fines , or other Punishments , because they cannot receive and comply with those super numerary Conceits some do too much please themselves with , and press with too much warmth on others , are too lyable to this heavy Charge of Persecution . And if we only consider what it is they are so concerned for , we may see too much reason , to conclude they have no great Portion of Commendable properties . Wherefore I will now proceed to the Second Point , which is to account to you some of their Characters more particularly , or to shew you what kind of People Persecutors generally are . They are commonly observed to be the worst , the most Brutish , and Degenerate part of Mankind . Consult others , Read Histories , or Consider what you may Learn from your own Observation ; you will find them to come generally under some very Scandalous , and Offensive Characters . They are usually taken to be the very Pest of Society . It is almost as dangerous to live amongst them , as amongst the Wild and Savage Beasts of the Desert . They are a sort of Tygers and Lions , the most Ravenous Beasts of Prey with humane Visages . Were the Pythagorian Notion of the Transmigration of Souls received , the whole World would then conclude them nothing but humane Carcases acted with Wolvish Breath . More particularly they have some or all of these Characters and Qualities attending them . 1. They are Men of a very Superstitious , Blind and Ignorant Zeal . And there is no one thing that makes Men more formidable and Troublesom , than undue and mistaken Zeal . It is like Fire when it meets with Gunpowder and other combustible Matter . It devours all before it , and its Flames become unquenchable . Superstitious Bigots place Religion in things , that are at best but bare humane Inventions , many times , pure Diabolical Suggestions ; and then Sathan to ingulfe them further , doth so excite and irritate them , they contend and strive for these things as if Heaven , Soul , and Eternity were all at Stake ; hence it is , they represent all that are not of their Way and Mind , as the greatest Criminals and Malefactors . No sooner do Men place Religion where God placeth none , but Sathan obtains a great Power and Influence over them , and at last hurries them headlong into strange and wild Extravagancies in the Defence , and for the Propagation of those Points . These are usually the most fierce and barbarous of all other People . For it is usually observed that Superstitious Men are very Fearful , and that the greatest Cowards are most Revengful and Cruel , if they can obtain an Advantage . Paul's blind Zeal made him a Persecutor : He did it Ignorantly . And our Saviour tells us of some that would kill and murder Men , and flatter themselves with a Perswasion that they were therein doing God and Religion good Service . 2. They are Men of insufferable Pride and Malice , there is an absolute Necessity , that some degree of that Popish Conceit of Infallibility should prevail in all that are Persecutors , to reconcile themselves to their own Practices ; For who can be so absurd and foolish , as to endeavour to ruine others , because they will not Believe or Practise what they themselves do acknowledg , they are not so certain concerning , but that it is possible they may be in an Errour and Mistake ? Those who are Persecutors do expect all should yield to them , and take them for Oracles , and if they be not thus received , they think the Affront is too great to be endured , and therefore must be Revenged . Malice and Revenge hath generally a very great Influence on all Persecutions . Your Persecutors are usually People , of a Haughty , Curst , and Poisonous Nature , they love to be doing Evil : Their Delight is to Hurt and Offend them , with whom God is Pleased . They are canker'd and ill natured , and never pleased but when they have an opportunity to intrap , and make the Innocent fall . They cannot bear Contradiction . Zedekiah was so impatient of Contradiction , he no sooner hears Micaiah bring a different Messsage from his , and discover how a lying Spirit was in the Mouths of the other Prophets , but he falls upon Micaiah , and Buffets him . 3. They are Men of desperate and broken Fortunes , or else great Worshippers of Mammon . They do commonly take up Informing , and Swearing , and Persecuting as a Trade to live by . They scarce know how to subsist but by Preying on the Wealth , and Estates and Goods , of those honest , sober , religious People they do Inform and Swear against . Men that are so lazy they cannot Work , so luxurious they have not where withal to maintain their Lusts , and of so ill and blasted a Fame and Reputation , none dares trust them . These are indeed a fit sort of People to Persecute the Righteous : They cannot Live unless some or other fall by their means . There are two sorts of most abominable and wicked Ways , Men have found out to maintain themselves , and feed their Lusts by : The one is Robbing on the High-way , and the other is Informing against , and Persecuting the Righteous . Now those that apply to the latter Way , are the most Infamous of the two ; for as they are wicked enough , to commit as great Villanies as the other dares , so they have not Courage to adventure on such dangerous Courses , and to expose themselves to so much Hazard for a Livelyhood as the other do . They think it easier to Swear , than Hector and afright Men out of what they have . The wise Man seems to give a very lively Description of these People in Prov. 4. 16 , 17. They sleep not except they have done Mischief , and their sleep is taken away , unless they cause some to fall , for they eat the Bread of Wickedness , and drink the Wine of Violence . If there be any Persecutors whose Fortunes are not altogether so despicable and small , they are such as make a Mammon their God ; The Hopes of getting Wealth doth very powerfully irritate them to what they do : Was it not thirty pieces of Silver that made Judas betray his Master ? What is the Reason Sinners do excite one another to wait for Blood , and to lurk privily for the Innocent without Cause ? Is it not because they hope they shall find all precious Substance , and shall fill their Houses with Spoil ? 4. They are extreamly profligate and scandalous in their Lives . Men that are very loose , prophane , and every way debauched : Such as are common Swearers , Drunkards , Whoremongers , and professed Enemies to every thing that is Serious , Holy , and Good. Men that have prostituted themselves to every Lust and Wickedness , that have no more of Religion than an outward Name , being Atheists in their Hearts , and many times so in their Profession . Such as think there is no Happiness but what agrees with Epicurus's Conceit , making their Belly their God , and minding nothing but the things of this World. Your ordinary forsworn , and perjur'd Wretches , are the People that do most commonly seek a Livelyhood by being suborn'd to Swear against them that fear the Lord. They that never scruple to tear the Name of God in Pieces , and to affront their Maker on every turn , by taking his Name in Vain , who emboss every Word they speak , with some dreadful Oath or other , who dare impudently swear a hundred Oaths in an Hour , without any Provocation , these are the fittest Men to Inform and Swear against , and endeavour their Ruine , who have a Religious and truly Conscientious regard to the Name of God , and every thing on which he hath stampt his Image . No wonder such as these , should solemnly devore and prostitute their Souls to Hell , by swearing even falsly against others , when they have the Temptation and Incouragement of getting Wealth and Riches , since they are so accustomed to affront their Maker , they think they never speak gentilely , unless they set their most high God at utmost Defiance , and do in Words at length challenge him to Damn them . He that sets himself apart to Sathan's Service by indulging to all the Lusts of the Flesh , that can boast of his Drunkenness , and Uncleanness , of his frequent Excesses , and every Days Debauch , that can unconcernedly , or rather with Triumph speak of his Hopes and Desires of being Damn'd for ever , that Defiles the Air he speaks in , and offends all he comes amongst with his prodigious Oaths , and Execrations : This Man is ready prepared if an Occasion do offer it self , or can by any means be obtained , to Swear a Conscientious , Religious Man out of his Right , and himself into it . That Man that will ordinarily indanger his Soul , and Swear for nothing , will much more do so , be it right or wrong , when he hath the Temptation of Wealth , and it may be the Applause and Commendation of great Men for his Incouragement . Having given this account of the two first Particulars . I shall now inquire whence it is that wicked Men are such bitter and inveterate Enemies against the Godly ? Constant Experience is an undenyable Proof of the Truth of it , for no Age hath passed , but the worst Men have bin contriving and endeavouring to do the Righteous some Displeasure . We need not consult Histories , to Confirm what I am now treating of , for we may every where take Notice of the Deplorable Truth and Certainty of it amongst our selves . But from amongst the many Instances which might be mentioned as having some influence in and concurring to this , I will only name these few . 1. There is a desperate and deadly Enmity against Godlyness , and so against good Men , rooted deeply in the Nature of wicked Men. Ever since we lost the Image of God , we are by Nature the Children of Wrath , not only as we are subject and lyable to the Wrath and Displeasure of God , but as we are of a wrathful , furious , and unreconcilable Temper . We are naturally Enemies not only to God , but to one another also . And it is to be ascribed principally , rather wholly , to the wise Conduct and Providence of God , that all Men are not constantly up in Arms , and always endeavouring the utter Extirpation one of another . But this Enmity is especially set against all Goodness . When Man lost Holyness , he became a most violent Adversary to it . As you observe when a Man hath tasted of the good Word of God , and the Powers of the World to come , if he apostatize , he becomes the most Virulent and Implacable Enemy to it . So it is with Man naturally since the Fall. The Devils that were such pure and holy Angels , are now the greatest haters of Holyness . Wicked Men are of a Curst , Envious , Malicious Temper , they are of a Persecuting Nature , and have a great deal of Savageness in their Temper ; they are against Holyness , as being contrary to their Nature , and thus become so violent against good Men. Look at any Creature , you will find it hath an aversion to those things , which are of a contrary Nature , and if there be any thing of Wildness , and Cruelty , and Savageness intermixed , then it is extraordinary violent against those which are of the contrary Nature . But those things which have not such a Savageness Intermixt , they only testify their aversion by a peacible withdrawing themselves , not at all endeavouring the Destruction or Hurt of the other . This is very apparent in the Wolf and the Lamb : They delight not in the Society one of another , but the Lamb , though of so contrary a Nature to the Wolf , doth not seek the Life or hurt of the Wolf ; but the Wolf is not satisfied but with the total Destruction of the Lamb. Nor is this only because the Wolf doth usually prey and feed on such Creatures , for then when the Hunger were satisfied , that rapacious and fierce Temper would cease . That Creature which is of a fierce and ravenous Nature , will destroy and kill not only out of Necessity , but also for Sport and Recreation . Thus wicked Men they are of a contrary Nature to the Godly , and have much wildness and ravenousness intermixed . They cannot sleep unless they make some to fall ; and therefore they are resembled to and set forth by those Creatures which are wholy set upon destroying the Harmless and Innocent . They lye lurking privily in their Den , that they may catch the Righteous . If you ask what the Reason is that the Righteous and Holy do not Persecute the Wicked , as well as the Wicked do them , the Nature of each being equally contrary to each other ? I answer , the Roughness and Severity of good Mens Natures is taken away by that sanctifying and altering Grace which is bestowed on them , and for which they are so much hated by the other . The new Nature conferred on them , hath the harmlesness of the Dove accompanying it . A sanctified Nature so far as under the Power and Influence of Sanctification , hath no Hatred , nor Envy , nor Malice , nor any other Quality that is hurtful . It dares not hate or hurt an Enemy . And the true reason why ungodly Men do no more hurt to the Righteous , is because God restrains them ; he puts his Hook into their Nose , and his Bridle into their Lips , and checks them . Contrariety causeth their Aversion to the Godly , but it is that fierceness which is intermixed , which causeth the Violence of the Persecution ; as you see Tygers , Wolves , Lions , and Bears , do persue , and kill , and devour Sheep , Lambs , and other Innocent and Profitable Creatures , and as Hawks and Kites do fly after and Prey on Turtle Doves and Pigeons , so do Wicked outragious Ungodly Men Persecute and Trouble the Just and Holy. 2. Their Natural Enmity is very much increased and excited into act by very unjust Prejudices , which they imbibe and entertain with Delight . A wicked persecuting Person rejoyceth to hear of any thing , which tends to the Defamation , and Disrepute of one that is truly Religious . He labors to spread and divulge it abroad , and aggravates every Mistake , and almost unavoidable Infirmity , representing it as an hideous and unpardonable Crime . Nay he usually attributes the Faults of some particular Persons to the whole Profession . Thus the very Name of a Pious Man is Odious and Insupportable to him ; and he talks as virulently against , and desires as vehemently the utter Destruction of every one , how Harmless , Good , and Innocent soever , who comes under such a Denomination , as against the vilest Miscreant and Criminal in the World , tho he never knew or heard of any Hurt by the one , or any good by the other . It may not be amiss to take notice now of a Sin , that prevails exceedingly at this time amongst our selves ; which is , that we have disputed our selves into so much Wrath , such an Aversness and Enmity to one another , that Dissenters , and those who pretend to the Church , can scarce indure the Names of one another , unless some disgraceful and reproachful Term be annexed . Too many of them are become such fierce Adversaries one against another , that they have not only abandoned themselves from the eminent Exercise of that Charity and mutual Forbearance , common Christianity doth very much inforce , but they do with too much Appetite listen and inquire after , and instead of mourning for , do rejoyce and almost triumph in the Faults which particular Persons on either side are chargible with ; and which is yet a greater Fault , they are too frequent in applying the Guilt beyond its due extent . By this means do those who are Corrupt , Carnal , and Sensual on each side , labor to increase our Animosities , and make our Divisions wider and more unhealable . But it is most of all deplorable , that the Malignity and Poison of this course , seems to diffuse and spread it self amongst them who have given undeniable and prodigious Evidences of extraordinary Learning , and sometimes of very great and deservedly imitable Moderation and Equanimity : Which discovers that when People do apply themselves to advance any Party with undue Warmth , they forget to observe that Decorum , they have formerly commended to the World , and are too easily induced to use the meanest Arts in depressing the Cause they oppose . It is certainly very unbecoming and unworthy of Men of great Learning , Holyness , and Gravity to indeavour to defame all that are of the contrary Perswasion , by suggesting to the World evil Surmises and Opinions concerning all in general , by reporting infamous Stories which concern only some few in particular : for besides the Injury they themselves do by this Means to those that are Innocent ; they both Countenance the unjust Methods the worst of Men do use in decrying those they are against , and they furnish them with Materials to carry on their Design . This hath bin an ancient Method , People have used to revenge themselves on the Innocent . Report say they , and we will Report . Do but either start any one Story that is real , with relation to some Particulars , or fraim and coin a Story that will appear Plausible , and let it once take Air , and we will soon help to transmit it further , and by this means we shall take our Revenge on them . But what a dreadful Blow would be given to Chrisianity in the Opinion of its professed Enemies , should all Parties labor to rake together the foul and enormous Offences of particular Persons amongst those they do Oppose , and then publish them to the World , as what the whole Party doth either approve , or may justly be charged with ? There is no doubt but this Church ( tho it's Government and Constitution be so pure , justifiable , and Consonant to Apostolical Practice ) would suffer very much , should but the almost Ordinary mis-carriages of a great number who pretend to the Clergy be exposed to publick view ; with an account of the Incouragement they meet with , or at least how free they are from Threats and Molestations , whilst others who lead better Lives , and are more constant and diligent Preachers , and do express on all Occasions more of that Charity and Forbearance towards all men , which Christianity doth so much commend and inforce , are frowned upon , and left open to the Rage and Fury of besotted Frantick and Debauch'd Bigots . There is no defence against unjust Prejudice . 3. They apprehend , that the strict and Holy Lives of Religious men do very much reproach their lewd and vicious Courses . At least they find that their pure and Holy Doctrines do occasion them anguish and unquietness , disturbance and trouble in the perpetrating of their beloved Wickednesses . Why could not Herodias suffer John Baptist to keep his Head any longer ? It was because she could not live quietly in her uncleanness with her Husbands brother , whilst he was still Preaching to Herod , that it was not lawful for him to have her . Indeed there is not any thing doth more effectually discover the horrid Loathsomness of wicked mens Lusts and Practices , than the Chast , Holy , and strict Conversations of Pious men . And therefore they are so much against them , even because their Doctrines and Lives do so much reprove their wicked Works of darkness . 4. Holy men are carrying on a different work from that which ungodly lew'd men are Designing and Acting . They are servants to different Masters , and therefore it is not to be expected they should accord very well . The good Man's work doth defeat and Ruin the Sinners , and therefore he is against him , and doth persecute him all he can , because he belongs not to his Company , but is labouring to destroy his masters Kingdom , and overthrow what he esteems his own greatest Interest . If ye were of the World the World would love his own , but because ye are not of the World , but I have chosen you out of the World , therefore the World hateth you . 5. This proceeds many times from a very strong and Powerful impulse of Satan . As wicked men are his Slaves and doing his Work , so he doth irritate and excite in a special manner to this very instance of Persecuting the Godly . The Devil thinks he has most work done when the greatest number of Righteous men fall : And he concludes that if he could by his Instruments absolutely suppress the Righteous , he should Reign and Triumph in the World without any Opposition . The Devil Rules in the hearts of the Children of Disobedience . And it is worth our Observation , that immediately before Judas went to the High-Priest , &c. to inform against and betray his Master , it is said the devil entred into him : So that one main instance , whence it is that wicked People do persecute the Righteous , is because the Devil is in them . The Devil doth as truly possess , Act , and govern them that persecute the Righteous , as he did those that were called Demoniacks , when our Saviour was upon Earth . And tho he do not cause them now to Tear and Rent , and Torture themselves , as they did then , yet he has a more dreadful Influence on their Souls , and indangers them much more as to their spiritual and final Estate . I am now in the last place to apply what has been discoursed concerning Persecution ; and will do it in a few Words . 1. For the support and Incouragement of the Righteous , when Persecuted and in distress . Take care that the reproaches and Violences of the ungodly do not afright you from your uprightness , nor shake your stedfastness . Those storms and rufling Winds , their Threats and Menaces , should not break or overthrow you , but should rather have the same Influence on you , that blasts and Tempests have on firm and thriving Trees , whilst they break and overturn those that are Rotten and weak , they do only cause the other to take deeper and faster Root . This is no more than what you must expect , and what every good man ought daily to prepare for . He that is resolved for Heaven must go through many Tribulations ; you are warned of such Treatment before-hand . Our Saviour has dealt so plainly with all his followers in this particular , that it is one great part of a Christians work to live alway in Expectation of those things that so he may not be surprized when they come . We have our every days Cross to wait for , and must be willing to take it up , and bear it away with Cheerfulness , when ever it comes . We have not the clearest and most unquestionable Evidences of the Truth , at least the Power of Christianity in and over us , till we can Cheerfully part with and resign up all , yea with Triumph bear away Reproaches , and Fears , and false Accusations , till we can lay down our very Lives rejoycingly for Christ , his Gospel , and Religion , if occasion be . And if God sees fit to bring you to the Tryal ; it is that you may have the stronger assurance of your unfeigned Love to him , and unconquerable interest in him . And that you may display the Efficacy and Beauty of Religion unto the World in the most undeniable and Constraining instances . The Persecutions of the first Christians gained Christianity a great Repute , and made such an entrance for it into the World , as could never be stopt up or hindred , till Sloth , Carnality , and Superstitious conceits had corrupted the Minds and Lives of it's Professors , and this happ'ned after they were burthened and over loaded , with Honours , Ease , Preferments , and a multitude of unnecessary , and Superfluous outward Accommodations . The Saints and people of God have met with the same Treatment in all Ages . This has been their Lot and Portion , when they have lived amongst wicked loose People . And we generally find that they took great Satisfaction in it . Our blessed Saviour was used thus himself . How was he reviled , scorned , reproach't , falsely accused , Spit upon , Buffetted , Whipt , and at last disgracefully Crucified , by a degenerate inhumane People ? You see the greatest and most absolute Innocence is not safe , from the Malicious rage , and violence of ungodly men . The Apostles presently after , were served in the same manner . And when they were Scourged , to render them a publick scorn and reproach they went away rejoycing , that they were counted worthy to be thus used for Christ . It is one part of the Vocation you are called to , to suffer for Christ : Phil. 1. 29. The more that wicked men do Load you with Contumelious Language , and oppressive Fines and Mulcts , or do inflict on you Corporal Punishments and Torments , the more they do to raise you to the Likeness of the blessed Jesus . And indeed it is not the least matter of rejoycing , that they who Persecute you , are only such as are born after the Flesh . Your Enemies , are they that are Enemies to God and Christ ; worldly , sensual , Devillish men , who glory in their Shame , who make their Belly their God , who are Enemies to the Cross of Christ , and whose end is Destruction . It is a much greater disgrace , to be respected and spoken well of , by such as these , than to have them always spitting out their Venom , and darting forth their forked Tongues and Stinge against you : They will speak well of none but such as are infested with their Disease . They that are the spawn of Satun , will undoubtedly have ill will to the Children of God. But what a rejoycing is it , that by this very means , you are so particularly assured of a most glorious Recompence : Besides the inexpressible Consolation , God will secretly Communicate at present , he has provided , and in a special manner promised Incomprehensible Felicities hereafter . Mar. 5. 10 , 11 , 12. 1 Pet. 4. 14. But then you must be sure that what you suffer for , be the cause of Christ . Let it be true and real Religion , Conscience indeed , and not any groundless Phancy , unreasonable Humor , or unaccountable Resolution and stubborness you suffer for . Especially beware that none of you suffer as a Murderer , or as a Thief , or as an Evildoer , or as a busie Body in other mens Matters . These are the faults and Characters of Persecutors themselves , and for these things men ought to suffer . See that your Consciences be clear and well informed . Take care to understand the thing you contend for . Weigh your Opinions and your Practices in the Ballance of the Sanctnary . Be sure your cause be Good , and then if you are Persecuted and do suffer , come under what Denomination you will , and let your Persecutors be who they will , of how great Power and Authority so ever , I dare and will pray that Peace may be upon you , and upon the whole Israel of God. It is the cause that makes the Martyr , tho it is not alway the cause that makes the Persecutor . 2ly . Let this caution you , that you be not guilty of this Sin. It will be found at last , a very dreadful thing to be a Persecutor ; for by this means you become fighters against God. And dare ye resolutely Provoke the Lord to jealousie , are ye stronger than he ? Did ever any set themselves against God and prosper ? The Lord Jesus doth take what is done to his Followers and Disciples , as done to himself . And he will terribly avenge himself of the Adversaries and Destroyers of his People . You cannot hurt the People of God , but you offend and pierce God himself in the Apple of his Eye . And will not God ( think you ) avenge his own Elect which cry day and night into him ? I tell you be with avenge them speedily . It were better for you , you had never been born or that some fatal , and miserable stroke had ended your Lives , as soon as you saw the Light , than that you should live to be Persecutors . Mat. 18. 6. have not Persecutors alway come to some fearful end ? If you would not pull down divine Vengeance on your own Heads , if you would not make your selves and your Posterity infamous to all Generations , by inheriting the most dreadful Curses on your Bodies , your Estates , and all your Interests and Concerns , if you would not be the general abhorrence of mankind , if you would not Rot away Peice-meal whilst you are alive , if you would not be your own unpitied Executioners , if you would not be filled with Horror and Consternation by reason of a Wounding , Terrifying and accusing Conscience , if you would not Purchase to your selves the hottest Climate and Region in the infernal Pit , but can be content with an ordinary Damnation , if you have no desire to be the worst , the most miserable , the most Contemptible , of all that shall inherit everlasting burnings , take heed of this Sin. The Devil never feasts so deliciously , as when served with Persecutors and Informers . How variously and strangely has God testified his Displeasure and Wrath against Persecutors ? Whole Volumes might be filled with bare Relations . Those Judgments have been inflicted on them , to make them a scorn an abhorrence , and a warning to Posterity , which were never known , or heard of in the World , till they were punish't and made infamous by them . And if you be Persecutors God has the same , and greater Plagues and Judgments in store for you . I know there are few who apply themselves to this Course , but they flatter themselves , and endeavour to satisfie others , with some or other false and pretended Excuses . But alas what will these avail you , whilst they are so Thin and Hollow not only the All-seeing-God , but the ordinary sort of People can see thorough them ? Unless the cause be too black and horrid to obtain the Patronage of Hell , or the Actors be sordid and scandalous enough to make the Devil ashamed of them , he will furnish with some pretence to palliate and gloss the Fact. But it is not enough that you have something to Plead and say in your own defence amongst men , unless it be what will be warranted and approved by the judge of all , for if you could so varnish the severity you use to others , as to obtain the favorable opinion of the generality of men concerning it , what will this avail you , if when you appear before the great Tribunal , you be found amongst Persecutors ? All false Colours , and meretricious Paint will then disappear . Now to secure you from this danger , it will be needful to have a constant regard to these two Rules . 1. Have nothing to do with hurting , or contracting damages on any serious , upright , Conscientious Christian . Be not accessory for a World to the Ruine , or needless prejudice of any one , who stands fast in the faith of Christ . Those who agree with us in all the Substantials of Religion , and add no dangerous or Destructive Tenet to these , who are Holy , Sober , Chast , Temperate , Righteous , Compassionate and merciful , and who no way indeavour to disturb the publick peace , but are Vigorous Protestants , and resolute opposers of the common Enemies of our Religion , and Civil Rights , they ought ( especially considering our present Circumstances ) to be so far from being Persecuted and oppressed , as to have all the Incouragement and Countenance that pious Christians , and Loyal Subjects can claim and deserve . Do not hurt , persecute , or revile any , whom you have reason to believe the Lord Jesus will own , approve and honour . Will Christ ever thank men at the great day for keeping such out form Communion with his Church , whom he will vouchsafe not only Crowns of Glory to , but it may be Aureolae too , if there be any such thing there ? It had been well for Pilate , if he had hearkened to that seasonable message , have thou nothing to do with that just man. 2. Take heed of , and avoid the very appearances of this Sin. Keep at as great a distance from it , as possible . Do not Cherish in your minds , any thing that may ingage , or incline to it . Cast away all unjust Prejudices , Mortifie Wrath and Anger : and shut your Ears against them that would incense you against those , you differ from , by reporting false and malicious stories of them . Supposing it could not properly be called Persecution to prosecute , and be severe with People about those things , which you are satisfied in your own minds , God has not concern'd himself about , either by Commanding or forbidding them , yet your Ruining or making others suffer extremely for these things , whilst they have other apprehensions either of the Nature or use of them , will unavoidably look too like Persecution ( I think ) for a serious Compassionate Christian to tolerate himself in . This seems not to have any of that Meekness , Condescention , and Forbearance our Religion doth so expressly and so vehemently inforce . Nay your addicting your selves to such Courses will indanger the indearing of a rough , sowre , and unpeaceable temper to you . And it may be it will at last hurry you , into such Exorbitances , as you did not at first either Design , or think of ; nay which will amount to inexcusable and down-right Persecution . This will certainly make way for your entertaining very unjust Prejudices against others . It will lay you lyable to greater Transports in your Passions . It will expose you to more and stronger Temptations , than you are at first aware of , it will lay you open to the wiles of Satan , that cunning Adversary , and great destroyer of the Godly . Nay it is probable enough , that when those Christian Sentiments and Resolves , you do at present retain , are a little worn off , and by disuse become feeble , the very desire and ambition of acquaintance with men of Power and Repute , who are Enemies to Protestants as such , may ingage you in those Practices , which both your deceitful Hearts and the better hopes of others , made you believe you should for ever detest . Satan very seldom Attempts to draw any man to direct Persecution at first ; He only leads them at first to the out-skirts , and Fleshes them by degrees . But when he has once brought men to take Pleasure in seeing others suffer , tho not for real Religion , the sweetness of Blood , or the Satisfaction of getting Wealth , or the Honour of being caressed by great men , will indanger to qualifie them to undertake with unconcernedness and Triumph the most barbarous and inhumane Persections imaginable . Men know not where they shall stop , if once they give way to Satan , or their own corrupt Inclinations in matters of this Nature . People do sometimes Act those things under the Alteration of their outward Estate and Condition , and become so extremely Savage and cruel as they could not before imagine , which they could not endure to think of without the highest Concernment and Indignation . 2 Kings 8. 12 , 13. But notwithstanding all this , you may express your , Love to , and Zeal for the Church , its Service , and its Ceremonies , sufficiently other ways . I disswade not from any Methods , which do any way tend to the Honour of our Church , or to the making of real Proselytes : But only from those which indanger its Reputation , and are not at all Suitable to the Matter and Occasion of our Differences . I would perswade you to be as Faithful as possible to the Church and its Interests , but not to express your Zeal in so confused and Preposterous away , as will be destructive to humane Society , or indanger your washing your Hands in the Blood of Innocents : Use all the Scripture , and rational Arguments you can , to Winn upon , and Overcome , and Convince them that Dissent , but beware of Extremity and Violence . How Ridiculous and Absurd is it , to hear Men Talk very Gravely at sometimes , that the Church hath no Weapons but Tears and Prayers , and yet presently to see the same Men using Rods , and Swords , and Axes in the Churches Behalf ? When the Church is in danger of being Clouded , Eclypsed , and Overcome , and Supprest by Popery , then it is unlawful to endeavour to help ourselves , we must only lie Prostrate , and try if we can wash away our Sorrow with our Tears , or at most , content our selves with Lord help us . But when we consider them we have got an Ascendency over , it becomes Glorious ( and indeed is more than Christian ) to Swagger and Triumph , and tread upon Men of the same Regligion with our selves , only because they differ from us in some unhappy Circumstances . When the Church doth stand upon its proper Basis , and shines in its Native Beauty and Lustre , there will be no hurting in God's Holy Mountain . That Method which hath most of Lenity , Forbearance , Love , and Meekness , doth best comport with the Nature and Design of Christianity , and most answers that Temper , our Saviour and his Apostles commended to the World , both by their Practices and Precepts . Luke 9. 55. 2 Tim. 2. 24. 3ly . Let me say a few Words to you that are Persecutors , you that are Vilifying and Reproaching , Fining , and Distraining on , Murdering and tearing in Pieces the Members of Jesus Christ , if you have any Shadow of Humanity yet remaining , be perswaded to refletect on what you do , consider what your Condition is , If you are not become Cruel like the Ostriches in the Wildernese : If your Consciences be not feared with a hot Iron : If you do not believe that your Impieties are a sure and impregnable Safeguard and Defence against all the Thuander-Bolts of God's Vengeance , if you think they do not make you as Impenetrable by the Arrows of the Almighty , as the Scales of the Leviathan , render him by the Arrows which are commonly cast at him , then deliberate a while , and think seriously , whether one time or other , you shall not be ashamed of , and sorry for what you now perpetrate ? If you Believe there is any Truth , or any Honesty , or any things that are Pure , or Just , or Lowly , or of good Report , or if there be any Virtue , then consider how contrary to , and inconsistent with all these , Persecution is . Persecution is a Sin that destroys common Humanity : It makes you much more fit to be banish'd from all Reasonable Society , to abide in the Wilderness and Desert , with the Ravenous Devouring Monsters you resemble , than to be permitted to Prey on those , who are as Humble as the Child , as Meek and Innocent as the Dove . You that are Informers and Persecutors , be you who you will , of what Name , Size , Quality soever , you are of the worst Extraction of all other Creatures . Ye are of your Father the Devil , and the Lusts of your Father , ye will do ; He was a Murderer from the Beginning , and abode not in the Truth , because there is no Truth in Him. And if you Believe not this , you may read the Reason of your Unbelief in the next Verse . Because I tell you the Truth , ye Believe me not . You are at present the Reproach of Humane Race . Judgments and Curses of the greatest Size do await you here , and are ready to be poured out upon you , to make you Instances of astonishing Vengeance , an Abhorrence to all the World , and an Insupportable Bur than unto your selves . Nor is this your whole Portion , for more than ordinary Wrath , those Torments , and Horrors , which have peculiar , and most envenomed Mixtures in them , are prepared and kept in Store , to make your Eternity . more amazing and dreadful , than that which will for ever be the Punishment of other Sinners If Depart from me ye Cursed , into everlasting Fire prepared for the Devil and his Angels , be the mildest Sentence which shall be Pronounced on them , who have only with-held their Charity , and not administred to the Necessities of Christ's Members ; what a terrible Damnation must you expect , who have both hardened your selves against all their Tears , and Complaints , their Groans and Entreaties , and added Affliction to their Affliction ? What will be your Doom when Christ shall come to be Glorified in his Saints , and shall charge you in particular with pulling the Food out of the Mouths , and Cloaths from the Backs of his dearest Children , yea with eating their very Flesh , and drinking their Blood ? With taking from them their Means for Subsistence , rifling their Houses , devouring their Goods , wasting their Estates , and haling them to Goals and Prisons ? You that Persecute the Righteous , that you may maintain your Lusts , and gratify your Luxurious Appetites and Desires , with their Wealth and Estates , there is a dreadful Hand of Vengeance ready to appear against you . For all your Huffing and Hectoring , your Swearing and Damning , your Carouzing and Quaffing , your Healthing and Whoring , for all your seeming Jollity and Mirth , your Countenances will change , Paleness shall seize your Faces , Astonishment and Fear your Minds : You are at present but acting afresh Belshazzar's Folly and Wickedness : You are drinking the Blood of Innocents instead of Wine , you are Feasting your selves with the Substance of the Righteous . The Vessels you use , are Purchased with the Lives and Estates of the Just and Upright . For these things God will not Refrain , but will certainly be Avenged of such Wickedness . When the Divine Hand doth write your Doom ( as certainly it will ) then will your Countenance be changeed , and your Thoughts troubled , the Joints of your Loins will be loosed , and your Knees will smite one against another . Your making your selves Drunk with Wine , and your being compassed about with great Men and Nobles , with your Wives and Concubines , will not preserve you from these Effects . What will you say for your own Vindication , when the Lord Jesus shall appear in all his Glory , and particularly charge you , with Hurting , Defaming , Impoverishing , Starving , Fining , and Murthering this and that Friend , Servant or Child of his ? For all your confident Domineering at present , tho you look and talk now , as if you would Frown , and Threaten , and Swear them , and all that are Advocates for them into Goals , nay in to their Graves , and were it possible lower than that ; a Time is hastening when Shame and Confusion will cover your Faces , and an Ignominious Silence shall betray your Guilt . A Day is now approaching when you will think it a kind of Happiness , if you might slink privately into the Places of Eternal Torment , and so escape the Solemn Reprimand and Condemnation you must have for this Sin in particular , before all the World. I know there are several things you insist on , to justify your selves in what you do . But alas , they are such poor , and thin , and slight Excuses , they will be so far from yielding you any Relief in the Judgment-day , that had you any Shame , or Grace , and Modesty , you would blush to name them at present . And that you may not any longer cheat your selves with a vain Pretence , that you have enough to justify you in what you do ; I will briefly name what you principally trust to , and then shew you how foolish and impertinent such Excuses be . There are three things generally Insisted on by Informers , and Persecutors for their own Vindication : They are these . 1. They say they do no more than what the Law doth Countenance them in . 2. The Persons they Prosecute are Dangerous , Seditious , Rebellious People . 3. What they do , is out of Love to , and Zeal for the Church . These things are commonly alledged , and People do depend on them as Sufficient and Unanswerable . But how unjust these Pretences be , when pleaded by Foreign Persecutors of the Protestants , I hope all are satisfied who do heartily approve the Reformation . Now the Prosecution of Dissenting Protestants amongst our selves , is generally defended by the same Arguments . And tho I acknowledge there is a great Difference in the things , on the account of which the Protestants are Prosecuted here , and in other palces , yet all those Abatements being allowed for , the generality of our Fierce and Furious Prosecutors cannot be excused from Guilt by these Instances . This will appear more clearly if we consider the Particulars pleaded distinctly , and by themselves . First , You say you do no more than the Law alloweth . To this I answer in these following Particulars . 1. You do generally understand the Law as little as any other People . And often times when the Law is on a Mans side , as to the matter of what he does , it is against him in the Method he observes . This is undeniably Evident in the Prosecution of the Protestants in France . 2. Those who have had as good Opportunities as any others , to find out the Intention and Meaning of the Laws , do put another Interpretation on them than you do . And therefore you had need to have strong assurance you are in the right , before you adventure on those Courses you cannot justify , but by such a Pretence as in general , is a very blind and imperfect Excuse . For Instance , If the Law condemns Seditious Preaching , and you will Prosecute and undo a Man only for Preaching , and not prove any thing of Sedition , you are certainly so far from having the Law to justify you , that this general Plea will not Excuse you to a Conscience that is in any measure Sensible of ordinary Obligations . 3. The Prosecution of these Laws hath bin declared Inconvenient and Hurtful to the Protestant Religion , by them who understand the Nature , the Tendency , and the Obligation of these Laws , as well , or better than any of the Violent and Outragious Prosecutors of them . And tho this cannot Repeal or make Null the Laws , yet the publick Opinion of so great , Honourable , and August an Assembly , should have so much Influence , as to check the inordinate Zeal some are too apt to lay out in their unnecessary Informations and Presentments . 4. If you must needs express your Zeal for established Laws , there are others which you may understand more easily , and the Transgressing of which will be more obvious to you , and in the pursuance of which , you may do the Church and the Kingdom good Service , viz. Those Laws which are made against Swearing , Drunkenness , Prophaning the Lord's Day &c. Have not those Laws which are inforced by God as well as Men , as great a Power and Authority over you , as those which are only Humane Sanctions ? Your talking of the Law is of no weight , whilst you your selves do resolutely Transgress every Day , those Laws which are of greater and more general life . 2 ly . But you say in the second Place , that those you Prosecute are Dangerous , Seditious , and Rebellious People . If you can prove this Charge against them , in Gods Name go on and never spare them . But is it not very Unjust to say they are Rebellious , and not prove any thing of this Nature against them ? Why do you not inform against them under this Notion , and then prove it substantially against them ? But to talk thus , and when all comes to be inquired into , it is nothing but for serving God , when it may be , you were serving the Devil , and your Lusts in a Tavern or Brothel House , is the most villianous Wickedness imaginable . Is not this to write after the most extravagant Instance we have in the French Persecutors ? Nay is it not to out-do what is reported of the Intendant of Rochefort who Suppressed a Protestant Minister , when the Deponent could say no more , but that tho there was nothing to be found fault with in his Words , yet he perceived his Thoughts were not Innocent ? Besides many of those you Prosecute , have given great Demonstrations of their Loyalty , having suffered more in the late Times of Usurpation , for the King , than many , if not all of you have , and contributing much more to the bringing of him back to his Crown , and other just Rights . Those who never did more for the King , than make themselves Drunk with drinking his Health , are not fit to compare in Point of Loyalty with them that lost their Estates , and hazarded their Lives for him . And many of the most considerable Dissenters , did even then , when it was not so safe to do it , as it is now , openly declare against it ( i. e. the Murder of the late King ) both in their Sermons and Writings . This is what in Justice cannot be denyed them , and many of them were no less Active and Industrious , and were indeed highly Instrumental in the bringing home of his Majesty that now Reigns . 3 ly . You pretend that all you do is out of Love to , and Zeal for the Church . To which I offer these following Considerations , which may discover how false this Pretence is . 1. You are not qualified to do the Church any Service . The Church suffers more by the Ungodliness , and Debauchedness of your Lives , than by any one thing whatsoever . All the Dissenters in the Nation cannot prejudice the Church half so much , as you drunken , swearing , prophane Informers and Persecuters do . Indeed the Church would be much better without you , than with you . And could she proceed against you in some of those ways , you would have her use against others , she would do herself great Right , and very much commend that Purity , and Holyness and Strictness , which would greatly adorn her , and which is by your means very much Obscured . Can any thing reflect more upon a Church , than to have those Men countenanced in Prosecuting others , who do themselves discover no real Love to God or Religion , and of whom no good can be said by others , nay who have nothing to say in their own Vindication , but that when they are in the height of their Debauches , when they are Drunk and Prophane enough to be the Reproach and Abhorrence of all Society , they do then pretend to admire and applaud the Church , and to decry , and rail at , and swear against Dissenters ? You do the Church an unspeakable Injury , you prejudice her almost beyond Repair , by pretending either Love for , or Alliance unto her . For by this means you do what you are able to Represent her to Strangers , as the only Receptacle of , and Sanctuary for the most infamous Criminals and Villains . It is no Credit to any Woman , be she never so Chast , Sober , and Honest , that the greatest Debauches , and lewdest Miscreants are incouraged for her Service , and claim her Patronage . And that which renders you still more unfit for this Service . you intrude your selves into , is , that you would make the Church consist only of such as your selves , and dare impudently decry all the Sober , Moderate , and Pious Conformists , with the same Virulence you set your selves against them you call Nonconformists . So that were it in your Power , you would turn the Church into a meer Stew , or Alehouse , or School of Sin and Debauchery . There are , God knows , too too many Debauchees in the Nation , who would be thought great Champions for the King and the Church , but do infinite Prejudice to both , by the mad and frantick Expressions of their Zeal , who do mighty honour to Fanaticism , by charging all with it , that run not with them to the same Excess of Riot . As to all those who pretend to be of our Communion , and yet live scandalous Lives , and think that their owning themselves for the Sons of the Church , will make Atonement for their Immoralities , it is to be fear'd they have done us more hurt , then ever they will do us good . And unless they would reforme , it may perhaps be wished that we were rid of them . Let them declare themselves Fanaticks , Papists , any thing rather than Members of the Church of England . It would perhaps be more desirable to Live in a mean , low , afflicted Condition without such Company , than to govern the World with it . 2. This is an old Hypocritical pretence with which the Enemies of God and Religion have usually cover'd their wicked Persecutions and barbarous Cruelties . This cannot secure you from Vengeance . God incourages his people to hope that he would appear for them , and against such as should make this pretence for their Persecuting them . Hear the word of the Lord ye that tremble at his Word , your brethren that hated you , that cast you out for my Names sake , said , let the Lord be Glorified , but he shall appear to your joy , and they shall be ashamed . They pretended what they did against them that trembled at the word of the Lord , was for the Church , and that God might be Glorified , but yet God would bring them to shame for their Hypocrisie . I am afraid there are many who talk high for the Church , who would be glad to see her welter in her own Blood , or consumed to Ashes with those flames they hope to kindle by their own furious , or intemperate Zeal . People who are wicked enough notwithstanding their loud Crys for the Church , to set her on Fire themselves , and then like Nero , Triumph , and Dance , and Sing , when they behold her devouring Flames , and utter Devastation . As some in the late times did very wickedly face Rebellion with the name of Religion , so it is to be fear'd some in these days do Cloak Popery , Revenge , and hatred to all Piety , with the name of the Church . All that swear by the name of the Lord , and make mention for the God of Israel , do not do it in . Truth nor in Righteousness . 3. Your not Prosecuting them , who play and drink , or walk & loiter away the Lords day , and other times they should alot for the publick service & worship of God , does plainly demonstrate it is not any hearty Concernment for Religion , or the honour of the Church of England , which ingages you in these Methods , but rather an invincible Detestation to Holiness and Truth as such . Could you with the like Impurity , shut up our Church doors , and revile our Liturgy , and cast contempt on our Bishops , and all the other serious and hearty Officers of our Church , who oppose and contradict you in your Lusts and wickedness , it is not much to be doubted , but you would be as severe and Tyrannous this way , as you be the other . If you have such Love to the Church , why are you so mild and favourable , and gentle towards the Papists , who are as great Enemies to the state as to the Church ? Why are you not for getting those Laws executed which are in force , against Field and Street walkers , and those that haunt Ale-houses , and Taverns , and who are playing at Cards , or Dice , when they should be at Church ? And those who are rattling about in their Coaches , or other ways Conveying themselves from one place to another , on the Lords day , and in time of divine Service , to perform some idle and Sacrilegious visits ? 4. The methods you use are no way becoming the Church . They will never do the Church any Service . Force and violence will never satisfie mens Judgments . They will not extirpate those unjust Prejudices , People have suckt in against our Church , but will rather Confirm them . These Courses will not fairly remove mens Scruples . Suppose you should force many to come within the Doors of our Churches , by harsh and severe Proceedings , what is our Church the better for this ? Can you , together with outward Compulsion , infuse into their minds an affectionate Love to , and unfeigned Approbation of our Service and worship ? If not , you may make our Church fuller of Hypocrites than she was before , but not fuller of real and Cordial Proselytes ; you may turn the places for our publick worship into Prisons , if you please , but you cannot by these mean's make the Dissenters a willing People in the day of your Power . The members of the Church must be Volunteers , and not Press'd men . Such as are forced will never do acceptable Service . They will embrace the first Opportunity to relinquish and bespatter us . It has hitherto been the certain Property and Character of Heterodox , Heretical , Popish , and Anti-Christian Churches and People , to Persecute and oppress others , or to use violent , fierce , and ruining Courses to advance themselves and their Interests . And it was the way of the pure Christian Church , anciently , and since the Reformation , to use no Methods with their Enemies , but what were full of Reason , Scripture , Meekness , and Christian Forbearance . The learned Bishop of St. Asaph , does determine the Question , who are the Church of God ? Or who are the Enemies of it ? By bringing it to this issue . That they who are most given to hate and destroy others , especially those who differ from them in Religion , they are not the Church of God , or at least they are so far Corrupt in that Particular . These Courses do not agree and suit with the Temper and Constitution of our Church . And therefore I am afraid they who use these Methods , or countenance and incourage them who appear boistrous in them , are either ignorant of , and Strangers to our Constitution , or implacable Enemies to our Church . Instead of doing the Church any Service , they seem to study to do her all the mischief they can , under a contrary pretence . It is not the Genius of our Church , she hath no Doctrine that teacheth Persecution , she hath not Practised it , as others , when they were in Authority , I thank God for it , and I hope she will alway continue in that Temper , which being added to the other Marks of a true Christian Church , may assure no that she is a Church according to the mind of Christ . It was one thing that did not a little Commend the Protestant Religion to the world , that after it's Establishment in these Nations , tho Popery gained Power again in these Kingdoms , and influenced it's Professors to treat the Protestants with all the Cruelty and outrage that Religion doth inspire men with , or direct them to , yet when in Queen Elizabeths Reign Popery was cashier'd , and the Protestants had the Power and Laws on their side , they used no Violence , Fury , or revenge at all ; Tho living in the midst of them , whose dearest Friends and Relations they had Murdered , and tho Protestants could say there goes he that burnt my Father , or he that Murdered my Brother , or that brought them to that cruel Death , tho the Queen her self could say who they were that in her Sisters time , dealt most insolently and barbarously with her , yet when she came to be their Queen , for ten years , she touched not a Hair of any of their Heads . Notwithstanding Bonner had in the preceding Reign been a most bloody and barbarous Persecutor of the Protestants , and had often in his Persecution of them exceeded what the Law allowed , yet this was not revenged upon him , no , so far were the Reformers from doing any thing that might look like Revenge that he was suffered to go about in safety , and was not made a Sacrifice to the Revenge of those who had lost their next Friends by his means . It was Peace , and Love , and Mercy , and Condescention and Meekness , which brought Repute to this Church formerly , and adorned it in it's most flourishing state : And why should you now change it's ancient Methods , if your Love to it , be the same , and your Zeal as Regular , as was that of our first and best Reformers ? 4ly . In the fourth place this discovers what ill Offices they do ( whether they be of the Clergy , or in other places of Power ) who are continually Exciting people to inform against all Dissenters , without making any difference . Peoples spirits are apparently over-heated already . They are cast into too Violent a ferment ; And therefore rather then use any means to exasperate their Passions more , we ought all in our places , to do what we can , to cool these hearts , and reduce men to more calm , and gentle Tempers . Especially should this be the care and study of them , who pretend they have a Right to that Character , of being Ambassadours , and Heraulds of Peace . Your loud Declamations , your Passionate and envenomed Instigations , and your founding Alarms from the Pulpit against Dissenters in general ; will not please , nor gratifie nor benefit any , but the sensual , debauch't part of your Auditors . This will endanger the creating ill apprehensions of the way you pretend to , in the minds of the Soberer and more harmless sort . Such kind of Preaching will be Interpreted , but like clapping your Hands , and lowing on the Dogs , which instead of bringing People into the Church , will be apt to drive them out of the Church-yard . St. Paul directs us to a more Christian Method , and such an one as will , if generally , faithfully , and diligently observed ( and we are qualified to make use of it ) make thousands of more real Proselytes to our Church , than common Informations , Fines , and other Punishments will make , 2 Tim. 2. 24. 25. 5ly . This calls for your Prayers for , and your Commiseration , and pity , and what other help and Assistance you are able to Administer to them that are Persecuted . You have this day heard that your Neighbour-Protestants are in a very Afflicted and Calamitous Estate . This calls for your Pity , your Prayers , your Help , and what relief you can afford them . You know not how soon your own Condition may be the same with theirs , if you will resolutely adhere to your Religion , and dare not deny Christ and his Gospel ; you are at present safe , you injoy the Protestant Religion peaceably , but you have no assurance , this prosperous and shining Day will continue long . Now if you would find help , and relief from others , when destitute , afflicted , and persecuted , have some regard to , and let your Bowels yern over your persecuted Neighbours , in this their day of affliction . Nature , Religion , Christianity , all that is good and excellent intreat , and importune your Charity . Can you deny these sufferers ? Can you withhold any thing from Christ , imploring and beseeching your Commiseration in these his afflicted , persecuted Members ? Can you eat and drink , and feast your selves , and be merry , and have no concern for Christ's wandring , naked , indigent , distressed Servants and Followers ? Ye that put far away the Evil day , and cause the seat of Violence to come near , that lye upon Beds of Ivory , and stretch themselves upon their Couches , and eat the Lambs out of the flock , and the Calves out of the midst of the stall , that chant to the sound of the Viol , and invent to themselves Instruments of Musick like David , that drink Wine in Bowls , and anoint themselves with the chief Ointments , but they are not grieved for the affliction of Joseph . Therefore now shall they go Captive , with the first that go Captive , and the Banquet of them that stretched themselves , shall be removed . But that you may be more duely affected with their Condition , I will lay before you the same Account , which is given of it , by the most impartial , learned , and Celebrated Historian of this age . The account is this . Those born in the Communion of the Church of Rome are required not to change their Religion , which was left free before . Schools and Colledges are suppressed in most places . The Churches which the Protestants had in the Country or small Towns , are generally raised , and all Religious meetings in private houses are forbidden . The Synods and Colloquies of their Clergy are fordidden except a Popish Commissioner is present , the singing of Psalms is Prohibited . When they are sick , they are forced to admit the Popish Magistrates to come with Witnesses to exhort them to change their Religion : no Midwives are permitted to Practise but Papists , that so they may baptise their Children , upon which it may be afterwards pretended , if they continue Protestants , that they are reliapsed , because they were baptised by a Papist , and the Punishment of this is Terrible . No Minister , Elder , or Deacon may go and visit their flocks , to confirm them in their Relgion , when they are Wavering in it ; Accusations are brought upon the sleightest Pretences against the Ministers or others that are noted for their Zeal in the cause of Religion , upon which Orders for their imprisonment are easily given out , and they are either forced to fly , or are ruined by a long imprisonment . And the intendants of the Provinces oppress them most unmercifully , with design , as may be easily guessed , to drive them into a Rebellion , that so a pretence may be given to destroy them all at once . No Protestants can be admitted to any Charge or Employment , how mean soever it be . Nor may they be received to any Trading or Mechanical Corporation . And to take from them all Confidence , or Credit in Trade , if any Protestant merchant turns Papist he cannot be sued for his Accounts , or Debts , for three years thereafter . And these Orders are much heavier in the manner in which they are Executed . The present Proceedings in Poictu shew what the rest are to look for , the Mercenary Agents of Mr. Pelisson prevailed so far on the Weaknesses and Necessities of many , as to draw them to adjure their Religion , but not a few of these soon after repenting of that base Bargain , by which for a few Crowns , they had sold their Souls , and openly Expressing their Horror for it , were clapt in Prison , where they lye still in great Misery , only their Numbers are such that it seems it is not thought fit to proceed to Extremities against so many at once . But the Intendant of that Province , Mr. De Marilliac , whether directed by secret Orders , or set on by the fierceness of his own Temper , or by his Confessors is not known , is resolved to take a severe Revenge of the rest of that Religion , for the sake of those unhappy Relapses , and has treated them not as Peaceable and Obedient Subjects , but as open Rebels , and declared Enemies . Their Goods and their Houses are Robbed , and their Persons violently assaulted , and all that , is done by the Intendants Order . The Soldiers under his Command are lodged only in the Houses of those of the Religion , where they do not only ruin their Hosts , by the Excessive Charge they put them to , and by the Contributions they exact from them , but use all the means they can think of to frighten them out of their Religion ; tho the horrid Oaths and Blasphemies they break out daily in , are but ill Arguments to perswade Men to turn . If they refuse to go to Mass they Cudgel them , they Drag the Women by the Hair of the Head , with Ropes about their Necks , they Torture some with their Screws , they bind Men of eighty years of Age , and abuse their Children before their Eyes . And such of the Souldiers as are not Guilty of those Cruelties , yet spoil and rob their Goods , and sell them publickly , they threaten them often with Death , if they will not change , having naked Swords in their Hands , or holding Pistols to their Breasts . And if all these Means are Ineffectual , then they carry them in Sheets to Churches , and fling Holy Water on them , and tell them now they are made Catholicks , and if they return again to their Heresy , they threaten them , they will Accuse them as Relapsers . And when House-keepers are by these Means quite Ruined , yet they must not give up their Houses , tho they can keep them no longer , but are Fined 500 Livers if they quit them . And that which has always bin the Priviledge of the Miserable , is now denyed them , for when they come to Complain of these Violences to the Intendant , He without hearing them , or observing the common Forms of Justice , sends them presently to Prison , and keeps them still there , without framing any Process against them , and not content with all this , tho it is scarce to be imagined what can come after it , or rise beyond it ; when he heard that Complaints were made of these Outrages to the King , he sent upon that , his Officers to may of their Houses , to force them to Sign a Denial of the Truth of these Violences , which they had Suffered . And that which aggravates their Misery , and therefore renders them more deserving of our Commiseration and Help , is , that they are a People , who have done extraordinary Services for the Crown , and could never yet be charged with any undutiful Demeanour to the Government . And they have the same Rights and Priviledges with the other Subjects , assured to them by as firm Edicts , and binding Laws , as any by which that Nation is govern'd : And yet purely on the account of their Religion , without the Guilt or Charge of any Fault , and in direct Contradiction to those Laws which were made , and often Confirmed for their Security , are they now Persecuted to the Degree before mentioned . This shews that neither the best Services , the greatest Innocence , the highest Merits , nor the most Sacred and Solemn Tyes , Ingagements or Laws can secure a Protestant People from being treated as the vilest Criminals and Rebels , when under the Power , Influence and Authority of a Popish Bigotted Prince : 6 ly , Which in the last place calls us all to prepare our selves for Persecution . What Clouds do hang over us ? What Storms do threaten us ! We are none of us Ignorant of the Attempts which have bin made , and are still carrying on , to Supplant and Overthrow the Protestant Religion , and to bring in Popery amongst us , as an overflowing Stream . And that which greatly threatens our loss of the Gospel , and those Ordinances we have long enjoyed , is both the great and general Increase of Wickedness and Debauchery amongst us , and that too many of those who have pretended to desire and endeavour our Security and Reformation , have set up for Atheism , or at least have declared themselves Enemies to the Scripture , the Deity of Christ , the publick Ministry , and all Ordinances . And it is not much different whether we have our Bibles , our Services , and publick Administrations in Latin , or whether we have none at all . These things do Witness against us , and unless we do throughout the Nation , set upon a serious and vigorous Reformation , we may expect our Candlestick will be removed ; and that we shall either be stript of all our present Enjoyments , or at most but Inherit the Name of them . And if such days do come , then all who will Live Godly , must certainly suffer Persecution . Nor do I at all doubt , but if either Popery , or Atheism , or both , have in these Nations , the Countenance and Incouragement of a Prince , the very same Men who are now Violent against Protestants , and pious People , will then with greater Fury Persecute , Oppress and Destroy all that will either own and worship God , or reprove themselves avowed Protestants . Let us therefore study the Scripture diligently , be thoroughly informed in the Christian Faith , get our Hearts raised to an unconquerable Admiration and Love of the Blessed Jesus . Let us take heed of placing too much Confidence on a Natural Resolution , or Humane Strength . Let us learn to resign up our selves entirely unto Christ ; and Pray daily that we may not fear any of those things which we shall Suffer , but that we may be so strengthened and assisted by the Spirit of Grace , that we may approve our selves Faithful unto Death . Thus we may attain to Inherit a Crown of Glory , which God of his infinite Mercy bring every one of us unto , for the Merits Sake of Jesus Christ , our Blessed and only Saviour , and Redeemer , to whom with the Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A28594-e190 Mr. Hunt's Appendix to his Argument for Bps. Right in judging in Capital Causes in Parliam . p. 84. Notes for div A28594-e880 Dr. Stillings . pref . to Irenic . Doct. 1st . 2ly . John 16. 2. 1. King. 22. 24. Prov. 1. 11. 13. 3ly . Heb. 6. 5. 6. Jer. 20. 10. Mat. 14. 3. John 15. 19. Eph. 2. 2. Luk. 22 3 , 4. 4ly . 1 Pet. 4. 15. 1 Cor. 10. 22. Zech. 2. 8. Luk. 18. 7. 2. Dr. Stilling . Irenic . praef . Mat. 27. 19. Js . 65. 25. Lam. 4. 3. 1 Tim. 4. 2. John 8. 44. vers . 45. Dan. 5. vers . 5. vers . 9. 1st . Vid. Dr. Burnet's Pref. to his Hist . of the Rights of Princ. &c. Vid. Res . of House of Comm. Jan. 10. 80. which seems very consonant with our Soveraign . Judgm . when at Braeda . Answ . Present State of Protest . in France , p. 21. Dr. Burnets Fast Serm. on 30 of Jan. 1681 p. 16. 3ly . Dr. Fowler 's Assize Serm. 1681. p. 29. Dr. Sharp's Serm. before the House of Commons April . 11. 1679. Is . 66. 5. Is . 48. 1. Serm. before the House of Lords , Novemb . 5 th . 1680. p. 8. Id. p. 20. Id. p. 28. Dr. Burnets Hist . Refor . part . 2 d. p. 396. 4ly . 5ly . Amos 6. 3. to the 8. v. Dr. Burnet's praef . to his Hist . of the Rights of Princes in the disposing of * Ecclesiastical benefices , &c. p. 54. &c. Vid. Present State of the Protestants in France , and the policy of the Clergy of Fran. to destroy the Protestants of that Kingdom . Id. p. 59. Id. p. 62. 6ly . 
A39302	----	A discourse concerning riots occasioned by some of the people called Quakers, being imprisoned and indicted for a riot, for only being at a peaceable meeting to worship God / written by one of that people, Thomas Ellwood. Ellwood, Thomas, 1639-1713. 1683 Approx. 53 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A39302 Wing E618 ESTC R39419 18403508 ocm 18403508 107496 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39302) Transcribed from: (Early English Books Online ; image set 107496) Images scanned from microfilm: (Early English books, 1641-1700 ; 1632:2) A discourse concerning riots occasioned by some of the people called Quakers, being imprisoned and indicted for a riot, for only being at a peaceable meeting to worship God / written by one of that people, Thomas Ellwood. Ellwood, Thomas, 1639-1713. 16 p. Printed for Thomas Hoskins ..., London : MDCLXXXIII [1683] Imperfect: cropped and slightly faded. Advertisement: p. 16. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England -- Apologetic works. Riots -- England. Persecution -- England. Great Britain -- Religion -- 17th century. 2003-02 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-05 Judith Siefring Sampled and proofread 2003-05 Judith Siefring Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A DISCOURSE CONCERNING RIOTS . Occasioned by some of the People called QVAKERS , being Imprisoned and Indicted for a RIOT , for only being at a peaceable Meeting to Worship GOD. Written by one of that People , THOMAS ELLWOOD . Thou shalt not Wrest Iudgment , Deut. 16.19 . If thou seest the Oppression of the Poor , and violent Perverting of Iudgment and Iustice in a Province , marvel not at the matter : for he that is higher than the highest , regardeth , and there be higher than they , Eccl : 5.8 . LONDON , Printed for Thomas Howkins , in George-Yard in Lombard-Street , MDCLXXXIII . The Occasion of this Discourse . THE Proceedings of late , in City and Country , against some of the People called Quakers , for Riots , for only Meeting peaceably together to serve and worship God , first put me upon inquiring into the Nature of Riots . What upon that Inquiring I have found I here present to publick view , for common benefit , that none through ignorance may be occasion of bringing an unjust suffering upon an innocent People , and thereby Guilt upon themselves . I do not pretend much skill in Law ( a Study and Profession I was never bred to ) But having spent some hours on this Occasion , in searching what the Law-Books say in this Case , I hope I may ( without incurring the Censure of Presumption ) communicate my Gleanings to such of my well-meaning Country-men , as have not leisure or opportunity to inform themselves otherwise . I solemnly declare I have no other end or aim in this Work , than to do Good and prevent Evil : Which Consideration , with men of Candour and Ingenuity , will be , I hope , a sufficient Apology for any seeming boldness in this Vndertaking . A Discourse concerning Riots , &c. THat the Nature of a Riot may be the better understood , I intend to observe this Method . 1. To set down the strict and proper Signification of the word . 2. To Inquire what the Statute Law says concerning it . 3. To observe what the common Acceptation of the word [ Riot ] is in Common Law. 4. To shew the contrarieties between Riots and peaceable religious Meetings . 1. Then , to begin with the Signification of the word . Cowell , a Doctor of the Civil Law , and the King's Professor thereof in the University of Cambridge , says , The word Riot ( in Latin , Riotum ) cometh of the French , Rioter , that is , Rixari ( which signifies to Chide , Scold , Brawl , Strive , or Quarrel . ) Cowell 's Interpreter , verbo Riot . Lambard says , Riot I think to be derived from the French word Rioter , signifying to Scold ( or Brawl ) because such manner of Acts be commonly accompanied with words of Brawl . Eirenarcha l. 2. cap. 5. Blunt says , Riot ( in French Riote ) is a brawling scolding Contention . Glossograph . verbo Riot . Judge Coke says , Riotum ( a Riot ) cometh of the French word Riotter , that is , Rixari ; which ( as I noted before ) signifies to scold , brawl , quarrel , &c. Inst. 3. part cap. 79. Tit. Riots . Keeble says , Riot is of the French Riotter , to scold or brawl , because such manner of Acts be commonly accompanied with words of brawl . Assistance to Justices of the Peace . p. 645. This is enough to shew how unapplicable the word Riot , in its proper and true signification , is to a peaceable , quiet , religious Meeting , which admits not of any scolding , brawling , quarrelling , or the like . 2. As to Statute-Law , although divers Statutes were antienly made for the suppressing of Riots , Routs and unlawful Assemblies , as 13 H. 4.7 . — 2 H. 5.8 . and 19 H. 7.13 . Yet none of them define or describe what a Riot is . So that I find nothing in the Statute-Law will add Light to this Inquiry ; and therefore we must have recourse to the Common-Law , and observe , 3. What the Common Acceptation of the word [ Riot ] is in the Common Law. Cowell says , It signifies in our Common Law , the forcible doing of an unlawful act by three or more Persons assembled together for that purpose . Cowell's Interpreter , verbo Riot . The same says Lambard in his Eirenarcha l. 2. c. 5. The same says West , Part 2. Symbol . Tit. Indictments . The same says R. Blunt in his Glossograph . verbo Riot . The same says Tho. Blunt in his Law-Dictionary , verbo Riot , The same ( in effect ) says the Book called Les Termes de le Ley , Tit. Riot , p. 244. And to the same purpose speaks Keeble , in his Assistance to Justices of the Peace . p. 645. Thus in short the define a Riot : but in the further opening of it , there are seven things I observe the Law-Books make essential to a Riot ; which I will set down severally . 1. The first is the Number of Persons engaged in it ; which may be any Number above Two. 2. The second is , that there be some fact actually done . For if three Persons or more should assemble together , and with intent to do such an act as would amount to a Riot : yet if they do it not , but depart again without doing any thing , their so assembling is no Riot . A Riot , says Lambard , is thought to be , where three or more persons be disorderly assembled to commit with force any such unlawful act , And do accordingly execute the same . Eirenar●ha l. 2. c. 5. Judge Coke says , Riot in the Common Law signifieth when three or more do any unlawful act , as to beat a Man , &c. Instit. 3. Part. c. 79. Tit. Riots . A Riot , says Pulion , is where three persons or above do assemble themselves together to beat or maim a Man , &c. And they do it . Pult. de Pace Regis , fol. 25. Dalton says , Where three persons or more shall come or assemble themselves together , to the intent to do any unlawful act , with force or violence , against the Peace , or to the manifest terror of the People , — If they do execute any such thing indeed , then it is a Riot . Country Iustice , c. 85. Tit. Riots . The same says Meriton in his Guide for Constables p. 93. A Riot , says Keeble , is thought to be , where three or more porsons be disorderly assembled to commit with force any unlawful act , And do accordingly execute the same . Assist. to Just. p. 645. She herd having shewed what number of Persons , and what kind of unlawful Act can make a Riot , says , a Riot is , where they do not only begin , and go on , but finish their work , or with unlawful Weapons do such an unlawful act , Grand Abridgment Part 3. p. 259. From all which it is evident , that for any number of Persons barely to assemble themselves together ( thougb it were with a Riotous intention ) is no Riot , unless the same persons being so assembled , do commit some such unlawful act as in construction of Law will amount to a Riot ( and of what kind that must be , shall be our next Inquiry . ) So that , if in a peaceable manner to preach or pray could legally be interpreted a Riotous Act : yet those Meetings which are wholly silent , wherein there is nothing said , nothing done ; or wherein ( which is much alike ) no proof can be made of anything said or done ( and such , it seems was that Meeting , which gave occasion to this discourse ) such Meetings to be sure cannot be Riots , 3. A third thing is , that the act or deed done must be not only unlawful , but injurious to another . This appears by the Examples given by the most Eminent Lawyers that have written of this Subject . Judge Coke says , " A Riot in the Common Law signifieth , when three or more do any unlawful act : then to explain what he means here by an unlawful act , he immediately adds , As to beat any man , or to hunt in his Park , Chase or Warren , or to enter or take possession of another Man's Land , or to cut or destroy his Corn ; Grass or other profit . Instit. 3. p. c. 79. Tit. Riots . Shepherd , having shewed what number of Persons must be present to make a Riot , adds , A second thing that must be in the Case to make up any degree in these Offences , must be , that the Assembly they go with , or their intent and design must be evil , to do some hurt to Men or that which is theirs : then instances thus , As breach of Inclosures , or Bancks , or Conducts , Parks , Pounds , Houses , Barns , the burning of stacks of Corn , or the like ; or to enter into Lands , to beat others , or to carry away their Wives , or the like . Grand Abridg. 3. part p. 259. Tit. Riots . Fitz-herbert explains the unlawful act which makes a Riot , by these Examples , viz. To beat or to maim another , Fitz-h . Office of Just. of Peace , p. 53. Lambard uses these Examples viz. To beat a Man , or to enter upon a Possession forcibly . Eirnarcha , lib. 2. c. 5. The same are in the Book called Les Terms de la ley . Tit. Riot . p. 244. Pulton says , A Riot is where three Persons or more do assemble themselves together to the intent to beat or maim a Man , to pull down a house , wall , pale , hedge , or ditch ; wrongfully to claim or take Common or way in a ground , to destroy any Park , Warren , Dove-house , Pond , Pool , Barn , Mill , or stack of Corn ; or to do any other unlawful act , with force and violence , and against the Peace , and they do it . Pult. de Pace Regis , fol. 25. Meriton says , Where three Persons or more shall come and assemble themselves together , to the intent to do any unlawful act , with force or violence , against the Person of another , his Possessions or Goods ( then he instances particulars ) As to kill , beat , or otherwise to hurt , or to imprison a Man ; to pull down a House , Wall , Pale , Hedge , or Ditch ; wrongfully to enter upon or into another Man's Possession , House or Lands , &c. Or to cut , or take away Corn , Grass , Wood , or other Goods wrongfully ; or to hunt unlawfully in any Park or Warren , or to do any other unlawful act ( with force or violence ) against the peace , or to the manifest terror of the People , — if they do any such thing in deed , then it is a Riot . Guide for Constables , p. 92.93 . For this he cites divers Authors , particularly Dalton , who gives the self-same Examples of an unlawful Riotous act , and out of whom he seems to have transcribed this verbatim . So that I need not repeat what Dalton there says ; but shall only observe out of him , that one of the Reasons he gives , why , If divers do assemble and gather together to play at certain unlawful Games and Sports ( which he mentions ) it is no Riot , is , because These Meetings ( says he ) usally are not with any intent to offer or do violence or hurt to the Person , Possessions or Goods of any other . Dalt . Country Just. c. 85. Tit. Riots . By all these Instances it is evident , that those unlawful Acts which the Common Law takes notice of as Riots , are such as are some way or other injurious and hurtful to the Persons or Possessions of others ; But quiet and peaceable Meetings , for the Worship of God only , are no ways injurious or hurtful to the Persons or Possessions of any . So that it is not every unlawful Meeting , or Assembly of People forbidden by the Law , that will amount unto a Riot . 'T is true indeed , every Riot is an unlawful Assembly ; but ( the Terms are not convertible ) every unlawful Assembly is not a Riot . Dalton says , The manner of doing an unlawful Act by an Assembly of People , may be such ( and so handled ) as that it shall not be punished as a Riot . Country Just. c. 86. p. 221. And both Lambard and Keeble , from Marrow , assure us , that an unlawful thing maybe so done , as that it cannot be made a Riot . Eirenarcha , l. 2. c. 5. Assistannce to Just. p. 645. And so says Shepherd also , Grand Abridgment 3. part . p. 260. And to manifest yet further , that by an unlawful Act in a riotous sense , the Law Books intend such an Act as is injurious or hurtful to the Person or Possessions of another they tell us that unlawful Act which makes a Riot , must be Malum in se Evil in it self and of its own nature . This Dalt . implies , when he says that to play at Foot-ball , Bucklers , Bear-baitings , Dancings , Bowls , Cards or Dice , or such like Games or Desports ( which he confesses are unlawful ) is no Riot , because they are not Evil in themselves . Country Just. c. 85. But in the last Edition of Dalton ; ( printed last year , with many considerable Additions by another hand ) it is said expresly , An unlawful Assembly , Riot or Rout , is where three or more shall gather together , come or meet in one place , to do some unlawful Act with violence , and that unlawful act must be Malum in se , that is , evil in it self ) and not Malum prohibitum ( not evil forbidden , only . ) See the new Edition of Dalton's Country Justice , c. 136. Now if ( according to these ) that unlawful act which makes a Riot must be evil in it self ; or injurious , then surely it cannot possibly be a Riot for people to assemble peaceably and quietly together to worship God : for certainly no man can harbour a thought , that it is evil in it self for Men and Women to worship God , or to assemble together , in a peaceable manner , for that end . And it is manifest that the statute of the 22. Car. 2. ( commonly called the Conventicle Act ) which prohibits those Meetings to greater Numbers , doth not take those Meetings to be evil in themselves , because it permits them to lesser Numbers . 4. A fourth thing essential to a Riot is force or violence . So all agree . Cowell says , It signifies in our Common Law , the forcible doing of an unlawful Act , &c. Cowell's Interpreter , verbo Riot . West says , A Riot is the forcible doing of an unlawful act , &c. Symbol . 2 par Tit. Indictments . R. Blunt says , Riot signifies in our Common Law , the forcible doing of an unlawful act , &c. Glossograph . verbo Riot . Tho. Blunt says , Riot signifies the forcible doing an unlawful act , &c. Law-Dictionary , verbo Riot . Keeble says , a Riot is thought to be where three or more persons be disorderly assembled to commit with force any such unlawful Act , &c. Assist. to Just. p. 645. Lambard not only defines a Riot to be , where three or more persons be disorderly assembled to commit with force , any such unlawful act ; but at his entrance upon the Discourse of Riots , having premised that many Contentions may be without any apparent shew of Assembly against the Peace ; I will leave them , says he , and resort to those other that the Commission saith to be done vi armata ; and thereupon he proceeds to describe Riots , Routs , &c. So that it is plain he lookt upon that act which could make a Riot , to be an act done vi armata , with armed force , or , as the Phrase is , with force and Arms. And therefore , treating of what one Justice may do in the Case of a Riot , he says , He alone ( or with his Servant ) may go to the place , and such as he findeth riotously assembled and Armed , he may arrest — and may take their Weapons from them . Eirenarcha , l. 2. c. 5. Tit. Riots . Which implies that they must be Armed , they must have Weapons , that commit a Riot . But Shepherd speaks full and plain : For describing an unlawful Assemby , Rout and Riot , he says , Rout is , where being thus met they move , being weaponed , from the place of their Meeting towards the place where they prepose to do this act , in a turbulent way to effect it , &c. But a Rior , he says , is where they not only begin and go on , but with Vnlawful Weapons finish or do such an unlawful Act. Grand Abridgment 3. part . p. 259 : Dalton says expresly , It seemeth it can be no Riot , except there be an intent precedent to do some unlawful Act , and with violence or force , Count , Just. ch . 85. Thus all concur , that that Act which makes , or can be made a Riot , must be a forcible Act , or an Act done with force . So that No Force , No Riot . And therefore , seeing our peaceable , quiet , religious Meetings are wholly free from force and violence , it follows that they are also free from Riot . Now that none may err through misapprehension that the words [ vi armata , or with force and Arms ] are words of Form only , and not material and essential to a Riot ; let me add what Lambard saith thereupon . Even as the Civilians do handle two sorts of Force : of which they call the one vim , and vim simplicem , privatam ; five quotidianam ; and the other vim armatam , atrocem & publicam , because the first is void of any fearful outrage , and the latter seemeth to kindle the Coals of Sedition it self : So likewise says he , our Law taketh knowledge of two manner of Force , whereof the one is rather intellectual than actual , and may therfore be termed , A Force in the Consideration of Law , which accounteh all that to be vis , which is contrary to Ius . But the other is apparent by the Act it self , which alwaies carrieth some fearful Shew , and matter of Terror ( or trouble ) with it . Eirenar . l. 2. c. 4. p. 140. And therefore ( l. 2. c. 5. p. 174. ) he explains [ vis armata ] to be that , which doth bring manifest Terror unto the Subject . And as he makes that which he calls an intellectual force , or a force in the consideration of Law , to relate to Suits and Actions at Law for Trespasses , &c. So ( in his first Book , c. 2. p. 7. ) he declares , It is no part of the Justices Office to forbid lawful Suits and Controversies , but to suppress injurious force and violence moved against the Person , his Goods or Possessions And in p. 10. he saies , I conclude that this furious Gesture and beastly force of body or hands ( and not every Contention , Suit and disagreement of minds ) is the proper subject and matter about which the Office of the Iustices of the Peace is to be exercised . Now since a Riot is the proper Subject and matter about which the Office of Justices of the Peace is to be exercised , it follows that that vis armata , that force and Arms , which is of necessity to the making of a Riot , must needs be this furious Gesture this beastly force of body and hands ( as Lambard calls it ) which brings terror to the People , and which our Meetings are free from ▪ Dalton also , undertaking to shew what the Law accounteth to be force , and what weapons be offensive in these and the like cases , saies , To have Harness , Guns , Bows and Arrows , Cross-bows , Halberts , Javelins , Bills , Clubs , Pikes , Pitchforks , or Swords not usually born by the Parties , shall be said to be vis armata . And so to use casting of Stones , hot Coals , scalding Water or Lead , or , be said to be vis armata ; Country Iust. c. 77. p. 203. 5 A Fifth thing is the previous Intent of the Persons assembled . Both Lambard and Keeble tell us , The intention and purpose of those that be assembled is worthy the weighing . And they instance some Cases of persons that being met at an Ale-house , a Christmas-Dinner , or a Church-Ale , fell together by the Ears and fought , yet this was no Riot ( but a sudden Affray only ) because they did not come thither with intention to fight ; Eiren. l. 2. c. 5. Assist. to Just. Tit. Riots . Shepherd says , If many come together unarmed , they know not why themselves ; this is no offence punishable , unless it can be known , that they came to some Evil Intent , or that they do miscarry themselves in some Evil Act. Now , since we come together unarmed , not to any Evil Intent , but to a very good Intent , namely , to serve and worship the true God , in a peaceable manner , and do not miscarry our selves in any Evil Act in our Meeting : Surely ( if Shepherd might be Judge ) Our Meetings are not Riots . Dalton speaks home ; It seemeth , says he , it can be no Riot , except there be an intent precedent to do some unlawful Act , and with violence and force ; Count. Just. ch . 85. Now the intent of our Meetings being only to serve and worship God , and that not with violence or force , but in peace and quietness , it seemeth such Meetings cannot be Riots . 6. A Sixth thing essential to a Riot is , Breach of the Peace . The Peace must be broken , or it is no Riot . In this all agree . And least any doubt should arise what is intended by , or what will amount to a Breach of the Peace in this Case , the Law-Books will explain it . Lambard saies , Two special things there are , that be common and must concur , both in the unlawful Assembly , Rout and Riot ; the one that three persons ( at the least ) be gathered together : — the other , that they being together , do breed some apparent disturbance of the Peace , either by signification of Speech , Shew of Armour , turbulent Gesture , or actual and express violence ; so that either the peaceable sort of men be unquieted and feared by the fact , or the lighter sort and busie-bodies be imboldened by the Example ; Eiren. l. 2. ch . 5. Cowell , following him saies , Two things are common both to Riot , Rout and unlawful Assembly ; the one , that three persons at the least be gathered together : the other that they being together do breed disturbance of the Peace ; ( How ? ) either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express Violence ; Cowel's Interp. verbo Riot . Shepherd saies , These two things are common both to the Riot , and the Rout , and unlawful Assembly . There must be three persons at the least gathered together in it : the other , that being together , they do breed disturbance of the Peace , either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express Violence , &c. Grand Abridgment , p. 3. p. 259. Dalton saies , As there must necessarily be three persons at the least , assembled together , to make a Riot , &c. So there being together , and their demeanour must be such , as shall or may breed some apparent disturbance of the Peace ; either by threatning Speeches , Turbulent Gesture , shew of Armour , or actual force or violence ( to the terrour and fearing of the peaceable sort of People , or to the emboldening and stirring up of such as are busy-headed , and of evil disposition , by such fact ) or else it can be no Riot , &c. Country Iust. c. 87. Tho. Blunt saies , Two things are common both to Rout , Riot and unlawful Assembly ; The one , that three persons at least be gathered together : The other , that they being together do disturb the Peace , either by words , shew of Arms , Turbulent Gesture , or actual violence ; Law-Diction . verbo Rout. Keeble saies , Two special things there are that be common , and must concur both in the unlawful Assembly , Rout and Riot . 1. That three persons at the least be gathered together ; — 2. That there being together , do breed some apparent disturbance of the Peace , either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express violence . So that either the peaceable sort of men be unquieted and feared by the Fact , or the lighter sort and busie-bodies be imboldened by the Example ; Assist. to Iust. p. 645 . And saies he , p. 646. ( And so saies Lambard also , Eiren. l. 2. c. 5. ) if many do meet to play at Bowls , Tables , or Cards ( which yet are unlawful Games forbidden by the Statute of 33 H. 8.9 . ) and do use no misbehaviour against the Peace , they are not punishable in this degree . How much less then are they punishable in this degree , ( viz. of Riot ) who meet together for a good and godly end only , to worship God , and use no misbehaviour against the Peace ! By all these Testimonies it appears , both that to the making of a Riot there must of necessity be a breach of the Peace ; and also wherein that Breach of the Peace consists , namely , in threatning Speeches , shew of Armour , turbulent Gesture , or actual violence . And that this is indeed the true and proper meaning of the words [ Breach of the Peace ] might be further confirmed by other evidences out of Lambard's Eiren. l. 1. c. 2. and l. 2. c. 3. But most plainly out of Dalton , who having defined Peace ( in a legal sense ) to be An Abstinence from actual and injurious force and offer of violence , saies , The breach of this Peace seemeth to be any injurious force or violence moved against the person of another , his Goods , Lands , or other possessions , whether it be by threatning words , or by furious Gesture , or force of the body , or any other force used in terrorem ; Count. Iust. c. 3. But well known it is to all , that know our Meetings , that no injurious force or violence is moved by us in our Meetings against the Person , Goods , Lands , or Possessions of any : So that the Peace is not broken by us in our Meetings , and consequently our Meetings are not Riots . 7. The Seventh and last thing essential to a Riot is , Terrour to the People ; that is , That the thing done be either of it self , and in its own nature so dreadful , or performed in such a formidable and affrighting manner , that the People are thereby struck with terrour . Lambard , proceeding to speak particularly of Riots , Routs , &c. saies , I will leave those contentions which may be without any apparent shew of Assembly against the Peace , and resort to those other that the Commission saith to be done vi armata , and that do bring manifest Terrour unto the Subject . And a little after , he mentious the use of Har●●ss on Midsummer-night in London , or on May-day in the Country , ` Which ( being for sport only ) is , saies he , no such offence ( that is , no Riot ) seeing no Terrour followeth of it : And , saies he , the words In terrorem populi seem to be material in an Indictment of this kind ; Eiren. l. 2. c. 5. Dalton saies , An Assembly of an hundred persons or more ( yea though they be in Armour ) yet if it be not in terrorem populi , and were assembled without any intent to break the Peace , it is not prohibited by any of these Statues ( viz. which were made against Riots , &c. ) nor unlawful . And he gives the same instance Lambard gave of the Assembly of People , and their use of Harness upon Midsummer-night in London , Which ( saies he ) being only for disport , is lawful ; and though it be with a great Assembly of People , and in Armour , yet it being neither in terrorem populi , nor to do any Act with force and violence against the Peace , it is lawful , saith Dalton , Coun. Just. c. 85. And he shews further ( ch . 87. ) That if divers in a Company shall go , on a lawful occasion , armed and in harness , to the terrour of the people , though they have no intent to fight , or to commit a Riot , yet this is a Rout by the manner of their going . But on the other hand , if they had gone in privy Coats of Plate , Shirts of Mail , or the like , to the intent to defend themselves from some Adversary , This ( saies he ) seems not punishable within these Statutes ; and the Reason he gives is , For that there is nothing openly done in terrorem populi , to the terrour of the People Keeble ( treating of Riots , and reciting the words of Lambard though he cites Crompton for the Author ) saies , to use Horns on Midsummer-night in London , or on May-day in the Country , for sport only , is no such offence ( that is , is no Riot ) seeing no terrour followeth it ; and the words [ in terrorem populi ] seem , saies he to be material in an Indictment of this kind . Assist. to Just. p. 646. With Keeble's Judgment I chuse to close this point , both as he is the last ( so far as I know ) that hath written on this Subject , and for that his Book hath the Approbation of all the twelve Judges Many other Authors I could have quoted on this Subject , & some too of great Name , as Marrow , Kitchin , Brook , Crompton , &c. whom I find cited by others to this purpose ; but not having read these Authors my self , I forbear using them , that I might not rely on any authority taken up at second hand . Thus having gone through the several parts of a Riot , according to the Distribution premised , I take a Riot , in short to be this . When three persons , or more , are assembled together in Arms , with a fore-intent and purpose to do such an unlawful act , as is both evil in it self , and hurtful to another , either in person , or estate ; and do it in a forcible manner , to the apparent Breach or disturbance of the Peace , either by threatning words , shew of Armour , turbulent Gesture , or open violence , and to the manifest terrour of the People . 4. Now because ( according to the Rule , Contra●ia juxta se posita magis elucescunt , i e. ) when Contraries are set one by another , their Contrarieties do the more manifestly appear , I will briefly set forth the Contrarieties between Riots and peaceable Religious Meetings , by opposing our Meetings to Riots , through the several particulars before mentioned . And first as to number of Persons . In a Riot ( if the fact be such as the Law accounts Riotous ) any number of Persons above two is sufficient to commit a Riot . But in those Meetings for the exercise of Religion which are forbidden by the Conventicle-act , it is not unlawful even by that Act for four persons besides the Family ( how numerous so ever that be ) to assemble together . So that even in point of numbers there is a material difference between Riots and Religious Meetings : which shews , the Parliament that gave liberty to four persons besides the family to meet , did not understand those Meetings to be Riots . Th-Conventicle-act doth not permit Riots : But the Conventicle-act doth permie Religious Meetings to such Numbers as ( as if those Meetings were of a Riotous nature ) are sufficient to mak a Riot ; Therefore such Meetings are not Riots . 2. In a Riot there must of necessity be some overt act , some deed done , some fact committed by the persons assembled ( which may come under the Cognizance of outward evidence ) more than their bare assembling together , else it cannot be a Riot . But ( as in none of our Meetings there is any Riotous act , ( so ) in such of our Meetings as are wholly silent , there is no overt act at all , no deed done , no fact committed by any of the persons assembled ( which may come under the Cognizance of outward evidence ) more than their bare assembling : therefore such Meetings cannot be Riots . 3. In Riots , the fact done must be not only unlawful , but injurious or hurtful to another , either in person or estate . But our Meetings ( if at all unlawful ) are no way injurious or hurtful to any , either in person or estate : therefore our Meetings are no Riots . 4. That Act which makes a Riot must be done vi armata , with force and arms , or in a forcible manner . But our Meetings are not held , nor is there any thing done by us in them , vi armata , with force and arms , or in a forcible manner : therefore our Meetings are not Riots . 5. To make a Riot , there must be a previous intent in the persons assembled , to do some such unlawful act as is evil in it self and hurtful to others , and that with force . But in our Meetings , we have no previous intent to do any such unlawful act , as is evil in it self and hurtful to others ; nor have we any other intent at all , than sincerely and really to serve and worship God , and that without force or violence : therefore our Meetings are not Riots . 6. It is not a Riot , unless the Peace be broken or disturbed by the persons assembled , either by threatning speeches , shew of Armour , Turbulent Gesture , or open violence . But in our Meetings , the Peace is never broken nor disturbed by us , we give no threatning speeches ; we shew no armour ( nor have any to shew ) we use no Turbulent Gestures ; nor do we offer violence to any : therefore our Meetings are not Riots . 7. It is not a Riot , except it be done with Terrour to the People . But our Meetings are not held with Terrour to the People : therefore our Meetings are not Riots . How truly I have stated the Case , on the one hand , with respect to Riots , the many Quotations in the fore-going Discourse will shew . How true an account , on the other hand , I have given of our Meetings , the whole Nation ( and all Nations wherein we have Meetings ) may judg . Upon the whole , my request is , that all , both Justices and Jurors , who are or shall be concerned in this or the like Case , will seriously weigh the matter , and not strain the Law beyond its due Extent . To oppress any by colour of Law , is the greatest abuse of Law. I intreat Grand-Juries therefore to regard Iustice , to regard their Oath . They are sworn expresly to examine diligently , and true presentment mabe , &c. They are sworn expresly , to present the Truth , the whole Truth , and nothing but the Truth , to the best of their knowledge . Now that they may not break their Oath , but that they may true Presentment make , that they may present nothing but the Truth , that they may not present a Falshood for Truth , I intreat them again and again to examine diligently both what Riots are , and what our Meetings are . And if upon such diligent Examination they find any of those material and essential Differences between our Meetings and Riots ( which I have before observed ) that then they will , like just Men and Christians , keep themselves clear from making false Presentments instead of True , from writing Billa vera ( a true Bill ) upon that Bill ( and delivering it in as such upon their Oaths ) which perhaps in three parts of four is utterly and apparently false : The like request I make to petit Juries in the like Case , who are sworn well and truly to try , and true deliverance make , &c. according to their Evidence . Which Evidence ought to be of good fame : for it 's a Maxim , Iustitia non potest cum Scelerato Commercium habere ; Justice can have no Commerce with a wicked graceless person : And Turpes a tribunalibus arcentur . Vile persons ought to be rejected by Courts of Judicature . And therefore witnesses are required to be not only Legales , Lawful men , but Probi , virtuous and good men , men of approved honesty , from such Witnesses the Jury may expect ( and ought to have before they find any man guilty ) a plain , full and clear evidence of every material part of the charge laid against him ; and let me add , of all such Circumstances also , as may any way aggravate the Offence : for nothing that may endamage the accused party should be taken upon Presumption or supposition , nor without plain and clear proof . The witnesses deposition is therefore called evidence , because it makes the Truth and falsehood of the charge evident and plain : and saies Coke , Probationes debent esse evidentes & perspicuae , proofs ought to be evident and clear . O that all men concerned in these and such like Cases , would so conscienciously and considerately discharge the duty of their Offices , that with comfort they might give account thereof to the Great Judge at the last day ! For why should any draw upon their own heads the guilt of Perjury , and the vindictive cry of oppressed Innocents ; But if there be any that are eager and desirous in their minds to have our Meetings punished as Riots ; Let me intreat them also to consider , How dishonourable a Reflection it would be both to the Government , and to the Religion established thereby , If peaceable , quiet , Religious Meetings , conscienciously holden , only and alone for the Worship and Service of God ( wherein no Evil is either acted or intended , no violence or force used , no breach of the peace made , no terrour given : but an innocent , meek , passive , and truly Christian behaviour and deportment shewn ) should be judicially declared Riots , and punished as such : when at the same time our Law-Books assures us , that not only playing at Bowls , Dice , Cards , &c. But even the Numerous Assemblies that frequent those more Clamorous , Rude , Impetuous and Boisterous sports of Dancings , Foot-ball-playing , Bear-baitings , Bucklers or Fencings , and such like , are not Riots , Routs , nor unlawful Assemblies , shall such vain and Russianly sports wherein so much Rudeness , disorder and Prophaneness is committed ( and which seem to be so near of Complexion to Riots ) be declared to be no Riots : and shall peaceable and Religious Meetings , wherein only God is worshipped ( and which have no shew nor appearance of Riots in them ) be condemned for Riots ! God forbid . If any should think our Meetings may be Riots , because we sometimes meet in the open Streets or in the High-way ; Let such consider , that we do not meet in the Streets or High-waies by Choice , but by Constraint . We come not with intent to meet in the Streets or High-waies , but in our Meeting-houses . But where we are shut out and kept out of our Meeting-Houses , we are necessitated to meet abroad . And yet there also we demean out selves peaceably and quietly , not offering violence or injury to any , nor coming with any Intent so to do . And if any should apprehend , that our not departing immediately upon a Constable's making Proclamation , doth make our Meetings Riots , it may not be amiss for such to enquire , whether there be any Statute in force , that doth impower Constables , and other inferiour Officers , to make such Proclamation , and requires the persons assembled forthwith to depart thereupon . The Act made in the first year of Q. Mary , c. 12 ( which appointed the making of Proclamation in some Cases of another nature , though not by a Constable , so far as I observe ) being but a temporary Act continued by Q. Eliz. ( in the first year of her Reign , c. 16. ) to the end of the next Parliament after her death is long since expired , or discontinued , as Pulton , Dalton and Keeble declares . However if it were in force , it would not reach us or our Meetings , which are not guilty of any of those Offences , against which that Act was made . Lastly , I desire the Reader to observe , that the difference between a Riot , Rout and unlawful Assembly , is only in the execution or Non-Execution of that Act , which , being done , makes a Riot . In all things else they are alike , there must be the same number of Persons to make an unlawful Assembly , as to make a Riot . There must be the same previous intent in the one as in the other ; the fact intended to be done in an unlawful Assembly , must be of the same nature with that which is done in a Riot , that is , it must be evil in it self and injurious to another , as well in the one as in the other . There must be vis armata , force and arms to the making of an unlawful Assembly , as well as to the making of a Riot . There must be breach of the peace to make an unlawful Assembly , as well as to make a Riot . There must be Terrour to the people to make an unlawful Assembly , as well as to make a Riot . All the odds is , that if the Persons so assembled , in such forcible manner , to the Breach of the Peace and terrour of the People , do not actually perform that unlawful act , which is evil in it self and injurious to the person , or Possessions of another , but depart again without proceeding to do it , then it is only an unlawful Assembly ; whereas if they indeed do it , then it is a Riot . And a Rout is a degree between both , when after the Persons are so assembled , there is some Progress made , they ride , go , or move forward , towards the Execution of such unlawful and injurious Act , and yet do not actually execute it . POSTSCRIPT . SInce I have undertaken to discourse of the Nature of Riots , and there is some mention in Holy Scripture of Rioting , &c. it will not be amiss to shew what Rioting is in Scripture-sence also . The Prodigal Son ( in the Parable , Luke 15.13 , ) is said to have wasted his substance with Riotous living [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] living Profusely and dissolutely , as Pasor explains it . The same word ( in the substantive ) is used , Ephes. 5.18 . and rendred , Excess ; which Baeza expounds to be , Omnis Profusio , eaque summa cum Turpitudine conjuncta ; All manner of Profuseness , and that joyned with the greatest Filthiness . It is used again , Tit. 1.6 . where it is required that the Children of such as were to be ordained Elders , should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not accused of Riot , that is , of leading a dissolute and profuse life . The same word is used again , 1 Pet. 4.4 . and very well explained by the verse foregoing . For the Apostle having said ( verse 3. ) The time past of our lives may suffice us to have wrought the will of the Gentiles , when we walked in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings and abominable Idolatries ; adds verse 4. ) Wherein they ( the Gentiles , who yet walked in such things ) think it strange , that you ran not with them to the same Excess of Riot , viz. to walk in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings , &c. So that it is clear , that by Riot here ( ver . 4. ) he means the Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings and abominable Idolatries ( which he had newly mentioned Verse 3. ) and which the Christians , it seems , before Conversion , having walked with the Gentiles in , were now after their Conversion to Christianity , thought strangely of , and blasphemed but the Gentiles , for not running on still in the same . These are of the Places ( so far as I observe ) wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Read in the New Testament ; It signifies , saies Leigh , Two Things : 1. Excess in Expences , opposite to Frugality . 2. Excess in Delights ( whether it be in Meats or Drinks , or the like ) opposite unto Temperance : and it signifieth these Vices in an Extremity . Or ( as he gives it from another ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Prodigality , is taken in a twofold sence : either properly , and then it signifies that Vice , whereby any one keeps not his Estate , Wealth , or Money ; bu● squanders it away lightly and uprofitably upon any thing , without any apparent advantage to himself or others . Or Improperly , and then it signifies Luxury , by which we lavishly waste our Estates upon our Pleasures and Lusts , upon Playes . Feasts , Excess of Apparel , &c. Carmel . a Lapide saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , 1. Surfeiting by too much Eating and Drinking , Excess , Lasciviousness . 2. Luxury and Lust. Zanchy saies , It signifies Riotous Excess and Profuseness joyn'd with the greatest Villany . This , and more of this kind , see in Leigh's Crit. Sacra . which sufficiently shews what kind of thing Riot was in the Apostles daies . Mention also we have of Rioting , in Rom. 13.13 . Let us ( saies the Apostle ) walk honestly ( or decently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as in the day ; not in Rioting and Drunkenness , not in Chambering and 〈◊〉 , not in strife and envying . Rioting here may well be understood by its Companions it is associated with , viz. Drunkenness , Chambering , Wantonness , Strife . The word here used for Rioting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Gal. 5 , 21. And 1 Pet. 4.3 . is rendred Revelling . Nor is it elsewhere used in the New Testament , that I remember . In Latin it is turned Commessatio , which ( saies Leigh ) signifies Excess of Belly-chear in Riotous Feasting . And , he saies , St. Ambrose expounds it , Luxurious Feasting and Banqueting , wherein ( saies he ) men take liberty to all Lascivious and Riotous 〈◊〉 ; Crit. sacra . There is one place more in the New Testament , where we read the word Riot , and that is in 2 Pet. 2.13 . where the Apostle speaks of some , who counted it pleasure to Riot in the day time . The Greek word there used is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies Excess of Pleasures and effeminating Delicacies . It is used in the same sense , Luke 7.25 . and Iames 5.5 . in which last place it is joyned with a word that signifies to live wantonly . ( Ye have lived in Pleasure on the Earth , and been wanton [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ye have nourished your hearts , as in a day of slaughter ; ye have condemned and killed the Iust , saith the Apostle Iames ) a word not elsewhere used in the New Testament , save in 1 Tim. 5.6 . where we read , She that liveth in Pleasure [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is dead while she liveth . These are the Pleasures the Apostle Peter called Riot . And this is all I remember to have read of Riot and Rioting in the New Testament . In the Old Testament , I meet with it but twice , Prov. 23.20 . Be not among Wine-bibbers ; amongst Riotous Eaters of Flesh. Chap. 28.7 . He that is a Companion of Riotous persons , shameth his Father . In the Margin , He that feedeth Gluttons , &c. There is also a Marginal Reference to Chap. 29.3 . where it is said , He that keepeth Company with Harlots spendeth his substance . In Latin these Texts are turned by Hierom , Pagnine , Montanus , Tremellius and Iunius , by the words Commessatio , Commessator , and Comedo ( an old obsolete word ) all signifying Gluttonous Gourmandizing , or inordinate Eating and Drinking , whereby men do Riotously waste and consume their Estates . Let this suffice , without particular Application , to shew what Rioting and Rioters are in Scripture-sense . THE END . 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A41791	----	The slanderer rebuked, or, The vindication of Thomas Grantham against the malicious slanders of one Mr. Toathby, a seller of wool in the city of Norwich Grantham, Thomas, 1634-1692. 1691 Approx. 9 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41791 Wing G1549 ESTC R39438 18419200 ocm 18419200 107515 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41791) Transcribed from: (Early English Books Online ; image set 107515) Images scanned from microfilm: (Early English books, 1641-1700 ; 1634:9) The slanderer rebuked, or, The vindication of Thomas Grantham against the malicious slanders of one Mr. Toathby, a seller of wool in the city of Norwich Grantham, Thomas, 1634-1692. 4 p. s.n., [London : 1691] Caption title. Signed at end: Tho. Grantham. Imprint suggested by Wing. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baptists -- Catechisms. Baptists -- England. Persecution -- England. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Pip Willcox Sampled and proofread 2007-12 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Slanderer Rebuked : OR , The Vindication of Thomas Grantham against the malicious Slanders of one Mr. Toathby , a Seller of Wool in the City of Norwich . IT is now about fourteen Years , I think , since two of my Neighbours being desired by me to coard or geld a Ram for me , one of them , ( Robert Hareby by Name ) having Ground joining unto mine , finding a Ram ( very much like mine ) in his Pasture , caught him , ( verily thinking he was mine ) and brought him to my Yard , where my other Neighbour ( Mr. John Lark by Name ) did coard him , as I had formerly desired him , and let him go , not doubting but he was mine , and they both knew my Sheep as well as my self . * But we were all mistaken , for this Ram proved a poor Man's , who dwelt near us ; and the Ram dying of his Gelding , the Owner complained , and desired my self and Mr. Lark to consider his Loss , which I willingly did , and gave him half the Value of his Ram , which was six Shillings eight Pence : and here was an end of the Business without Sute or Trouble , though some ill Men advised the poor Man to sue us , and to put us to Trouble . But as ill Men desire to abuse the Innocent , so this Accident became a Reproach to me ; and from gelding a Ram , they turn'd it to stealing a Ram. But my Neighbours knowing my Innocency , did vindicate my Reputation , so that the Clamor ceased in those parts where I then lived , [ which was at Ashby next Spilsby in the County of Lincoln ] insomuch that none but vile Persons would so much as mention it . Now since I came to dwell in Norwich , there came a Seller of Wool under the Title of Mr. Toathby , ( whom I could not see , though I went to his Inn as soon as I heard of him ) and he was pleased to reproach me by this Accident , in the vilest manner that might be , ( as the Inn-keeper told me ) and his Slander was very pleasing to such as delight in Falshood , insomuch as I found it needful to detect this lying Slander , by the Testimony of such of my Neighbours at Ashby aforesaid , who are yet living , and who very well know the Circumstances of this matter . What I wrote to them , with their Answers , I shall here commit to Posterity , to detect the Wickedness of such as have or hereafter shall attempt to abuse me upon this occasion . To my loving Neighbours in Ashby next Spilsby , Greeting , &c. SIRS ; I am now settled ( as the place of my Residence ) in the City of Norwich ; and here came a Person out of Lincolnshire , a Seller of combed Wool , and defamed me as a great Rogue , and a † Tup-stealer . Now some of you being yet living to testify how innocent I was in that Accident , which happened by the Over-sight of Robert Hareby and Mr. John Lark ( our Neighbours , ) in bringing up to my Yard , and coarding a Ram for mine , which , unknown to them and my self , was another Man's , as you very well know . I do therefore earnestly intreat you , to send me your Testimony of the Truth concerning this matter , and of my Conversation among you , for I am much abused by the false Report of this unworthy Person . You have heard Mr. Lark speak of this matter , and his Son can testify the same . Thus with my kind Love to you all , I remain , Your Loving Neighbour , Tho. Grantham . Norwich May 1. 1691. The Testimony of my Neighbours in Ashby aforesaid , May 7 , 1691. THese are to satisfy whom it may concern , That whereas our Neighbour Thomas Grantham , late of Ashby , in the County of Lincoln , and now Resident in Norwich , hath been defamed by some Person for stealing a Tup : We do here testify that he is innocent as to what he is charged withal in that case , and that the said Thomas Grantham did not intentionally nor actually do any unlawful Act or Deed ; and that in respect of his Behaviour amongst us his Neighbours , he was always accounted a very honest Man , and a good Neighbour . Witness our Hands , George Coddington , John Robison , Thomas Atkin , Anthony Robison . May 7 , 1691. WE are here informed that Thomas Grantham , late of Ashby , and now at Norwich , is taxed in his Life and Conversation , and particularly about a Tup . These are to satisfy that the said Thomas Grantham always behaved himself well , and led a very good Life and Conversation amongst us , and was always esteemed a very honest Man. Witness Ben. Smith , Edward Reed . To the Right Worshipful the Mayor and Aldermen of the City of Norwich ; The humble Petition of Thomas Grantham , Inhabitant in the said City . Doth shew ; THat whereas many Abuses , Reproaches , and Affronts , have been and are daily offered to my Person , Name and Reputation , insomuch that I cannot pass peaceably in the Streets , nor be peaceable in my Habitation , nor injoy my self quietly in my Service to Almighty God , according to the Law of the Land , by reason of the Rudeness of many of the Inhabitants of this Place , unknown to me by Name ; save that from one Mr. Harman's House in St. Martins , at the Unicorn , a Report is spred abroad , that I did steal a Ram in the Place where I formerly lived : which Forgery I have detected , by the Testimony of divers of my Neighbours , who have sent Certificates of my Innocency under their Hands concerning that matter , ( Copies whereof I have herewith sent to your Worships . ) And seeing the Rudeness of the People , and their Insolency to be so great in promoting that and other Slanders , that I go in danger of my Life , I thought it my Duty to spread my Complaint before your Worships , and to beseech you to do for me what you lawfully may for my Preservation from Violence . And your humble Petitioner shall pray , &c. Norwich May 28 , 1691. This Petition was received by the Mayor of Norwich , who was pleased to say , they were satisfied the Report was false , and that he would do me Justice . And seeing that Satan so violently rages against me , meerly because I endeavour to serve God and this Generation in my Ministry , with all possible Fidelity , I doubt not but after my Decease he will by such base ways do what he can to deface my poor ( though sincere ) Labours . I do therefore here , in the Fear of God , challenge all the World , whilst I am yet alive , to bring a just Accusation against me , if they can , in respect of my Conversation , from my Youth to this Day : For though I am a Man of Infirmities ( as all are ) yet by the Grace of God , I have been kept from all these things whereof I have by the Tongue of Infamy been so unworthily accused . Tho. Grantham . FINIS . Notes, typically marginal, from the original text Notes for div A41791-e10 * This Account is testified under the Hands of John Hareby ( Brother to the said Robert Hareby ) Mr. Roger Lark , ( Son to the said Mr. John Lark ) Tho. Atkin , and William Bradshaw , Anno 1680. who all are yet living ( except John Hareby ) . † In Lincolnshire they call a Ram a Tup . Note that these Gentlemen who have given these Testimonies , are all of the Church of England , except one ; and they offer the Testimony of many more if it be desired . 
A41028	----	A plain record, or declaration shewing the origin, root and race of persecutors together with the nature, practice and end of that generation ... so their reward will be according to their work / [by] H.F. H. F. (Henry Fell) 1661 Approx. 53 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A41028 Wing F605 ESTC R28625 10700819 ocm 10700819 45529 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41028) Transcribed from: (Early English Books Online ; image set 45529) Images scanned from microfilm: (Early English books, 1641-1700 ; 1402:14) A plain record, or declaration shewing the origin, root and race of persecutors together with the nature, practice and end of that generation ... so their reward will be according to their work / [by] H.F. H. F. (Henry Fell) 23 [i.e. 19] p. Printed for Robert Wilson, London : 1661. Numerous errors in pagination. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England. Persecution -- England. Freedom of religion -- England. 2007-12 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 Megan Marion Sampled and proofread 2008-09 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A PLAIN Record or Declaration , SHEWING The Original ROOT and RACE OF PERSECUTORS ; Together With the Nature , Practice and End of that GENERATION , in all Ages past since the Beginning ; as we may Read in the Scriptures of Truth , from Genesis to the Revelation . But more Particularly thus : The Devil ( who was a Murderer and a Liar from the Beginning , and the Original of all Sin ) is the Father of all Persecutors and Persecution , which is the Birth born after the Flesh , which the Egyptian Woman ( the Bond Woman ) is the Mother of , who is cast out with her Son from being Heir , whose End is Destruction . CHRIST JESUS , the Truth , the Peace , the Power of God ( which destroyes the Devil , the Original of all Sin and Unrighteousness ) He is the Original and Everlasting Father of all the Righteous , which is the Birth born after the Spirit : whose Mother is Jerusalem from Above , which is Free with her Children , who are the Righteous ( which are Persecuted ) who will not persecute nor hate but love Enemies . Now these are Abel's Generation , who was a Righteous man , whose Sacrifice was accepted of God : him Cain slew , who was wicked . And so all Haters , Murderers , Persecutors about Religion , Worship and Sacrifice , from the Beginning even until this day , they are of Cain's Generation ( the PERSECVTOR ) whose Sacrifices God hath no respect unto , their hands are full of Blood ; though they Profess all the Scriptures of Truth , they are Persecutors of the Just ; and so their Reward will be according to their Work. H. F. Gal. 4. He that is born after the Fesh , Persecutes him that is born after the Spirit . London , Printed for Robert Wilson , in Martins Le Grand , 1661. A Plain RECORD or DECLARATION Shewing The Original ROOT and RACE Of PERSECUTORS ; Together With the Nature , Practice and End of that GENERATION , &c. NEver did any Prosper who were Persecutors of the Righteous ; For when the Devil went out of the Truth , then did he snare and tempt others out of the Truth , and their Habitation : And being so , the State was Lost , which was in the Begining , wherein all things were Blessed and Good. And the Devil , the Original of all Sin , is the Father of Persecutors and Persecution , who is out of the Truth in the whole World ( which was always Blind ) that lyes in Wickedness , from which Foundation of the World hath the Lamb been slain , the Just have Suffered and been Persecuted , by them that have obeyed the Devil , the Author and Original of all Sin ; Who hath entered into their Minds , and defiled their Minds , so that they have disobeyed the Good in them , the Just in them ; which is the Cause of all the Persecution in Christendom , and all the Persecution & Ignorance in the whole World. And People disobeying the Good that is in them , and the Just ; and so obeying the Bad in them , they are Aliens in their minds and Strangers to the Life of God , and Covenant of Promise , and Strangers to the Image and Likeness of GOD , the Image of the Devil being within them , and yet undefaced , and unsubdued . This is the Cause of the Enmity in the whole VVorld , and the Cause of the Enmity in them that do profess the Scriptures ( both Jews and Christians ) being Aliens from the Life which they were in , which spake them forth , in which there is no Unity , and Subjection unto God , and to one Another . So the Devil was the First Persecutor , the Enemy of Mankind , who is the Power of Death , the Author of Sin , which brings it forth ; which Christ the Truth , and Prince of Life Destroys , for he Ends all Persecution . Cain the Second Persecutor , who Persecuted righteous Abel , though he was a Governour and built a City , God said , he was a Vagabond and Fugitive , and his Brother's Blood stopped the Earth from yeelding its full strength . So that a Persecutor Corrupteth the Earth , and all that be Persecutors are of Cain , Vagabonds , to whom belongs the Woe ; though they be never so Great in the Earth , the Woe is to them if they be Persecutors . The Old World Persecuted Noah , righteous Noah , with whom was God's Covenant , who was a Preacher of Righteousness ; And God overthrew the Old World for their Filthiness , and Wickedness , and Ungodliness , who grieved him , ( and had Corrupted the Earth , and filled it with Violence ) who were Drowned ; and righteous Noah in the Ark was saved with Eight Persons : So there was the End of those Persecutors . The Sodomites were struck Blind by the Angel of the Lord , who assaulted Lot's House in Sodom , and afterwards the Lord Consumed their City with fire . The Caldeans were Persecutors of Faithful Abraham , from among whom God brought him ; who denied his Acquaintance , Relations , and Friends , and Nation , and Country , Worship and Fathers House , and went into a strange Land to Dwell ; And afterwards Abraham's Seed were Strangers in the Land of Egypt , who by the Egyptians were four hundred years Afflicted and Persecuted , but the Lord did Overthrow the Egyptians in the Red Sea , and so Destroyed those Persecutors . Ishmael the Son of Hagar , the Bond-woman , did Mock and Persecute Isaac , the Son of Sarah the Free-woman , who was cast out of Abraham's Family , that he should not Inherit with the Righteous , because he was a Persecutor . Esau was a Persecutor of Jacob who fled from his Face ; and he despised his Birth-right , for a messe of Pottage , and morsel of Bread. And Esau the Persecutor because he hated his Brother , therefore the Lord said , I have hated Esau , and laid his mountain desolate ( and Jacob have I loved , who was blesseded of God ) and there is an End of that Persecutor . Nimrod and Cain were two old Hereticks , the one Persecuted Abel ; and the other was called the Mighty Hunter before the Lord , who did begin to build Babel , which God confounded ; and declared Cain to be a Vagabond ; So a Persecutor is a Vagabond and a Fugitive . Ioseph's Brethren Persecuted him , and Sold him into Egypt ; and Pottiphar's Wife slandered righteous Joseph , yet neverthelesse the Lord made him to prosper , and cleared his Innocency . Joseph's Brethren were made to Bow in the day of their Poverty to their Brother , whom they had Sold and Persecuted . Pharaoh the King , that Old Persecutor , because he would not let the Children of Israel go , that they might Worship God the Lord Destroyed him . And the Egyptians Persecuted the Children of Israel , though to them Joseph had been a blessing , and they killed their Children , and Oppressed them by sore Labour and Taxes ; therefore the Lord overthrew those Persecutors , and drowned them in the Sea ; and delivered His Persecuted and Oppressed People , by a mighty hand and outstretched arm ; So that there was an end of those Oppressors and Persecutors . And the Children of Israel Persecuted Moses , and were ready to stone him in the Wilderness , and Rebelled against him , and neither regarded his word , nor the Lord , wherefore the Lord said , they should not enter into his rest ; Whose carcasses fell in the Wilderness , and perished as Pharaoh did in the Sea with his Host ; who regarded not the word of the Lord , nor of Moses , that bid him get him out of his sight . And so there was the end of those Persecutors . Sampson was betrayed by his Dallilah and Persecuted by the Philistines , but the Lord brought an end to his Persecutors . Therefore beware all ye that Trust not in the Living God , least you lose your Strength , and be betrayed by your Dallilah's . Balaam was a Persecutor , who loved the Wages of Unrighteousness , a Deceive and a Dissembler , in whose way many go ; But mark their ways and his , ( that go against the righteous Seed ) the End was destruction , who went against the righteous Seed , and Life ; and there was the End of that Persecutor . Saul Persecuted David when the evil Spirit came upon him , and the Spirit of the Lord departed from him , and pursued him up and down , and hunted him like a Partridge and a Fly , but the Lord overthrew that Persecutor . Absalom Persecuted his Father David , and sought after his Life , to get the Kingdom to himself ; and Ahithophel was his Counsellor , whose Counsel God confounded and brought to nought , and the Lord overthrew both him and Absalom ; and so they fell into the Pit which they had digged , and there was the End of those Persecutors , 2 Sam. 17 , 18. Chapters . Shimei one of Saul's Family , was a Persecutor , who cursed King David , and flung stones at him , and cried out , Come out thou bloody man , and thou man of Belial , &c. 2 Sam. 16.6 , 7. Now though David did pardon Shimei , that he did not take away his Life ; yet mark what came after , Solomon his Son caused him to be slain . See 1 King. 2.46 . and there was an End of that Persecutor . Ioash the King , and his Counsellors were Persecutors , as ye may read ( 2 Chron. 24. ) what became of them , and what was their End that persecuted the Prophets of the Lord , and slew Zechariah a Prophet of God ( whom the King commanded to be stoned to death in the Court of the House of the Lord ) who in love warned them for their souls eternal good ; but to reproach they turned it , and made a mock of the Prophets , and slighted the Messengers of God ; and accounted of the Spiritual men as Mad-men , and called the Prophets Fools : But the uprightest of them is as sharp as a Thorn-hedge , and the best of them as a Bryar : Among whom many of the Prophets trembled , shook and quaked in Sackcloath and Ashes , and shewed several Signs ; and if they came Piping , or if they came with Repentance to them , they did not regard : Therefore the Lord left them over to their own hearts lusts , to perish in their gain-sayings , as Corah , Dathan and Abiram did , whom the Earth opened , and swallowed up quick , Numb . 1. Therefore consider all ye Persecutors upon the Earth , and remember your Examples that be gone before ; read the Scriptures of Truth , and see in whose paths and steps ye walk : for they who love Enemies ( as Christ commanded ) and keep brotherly love and fellowship , and esteem well of all men , they can hurt no creature upon the Earth . The Righteous hath alwayes suffered ( in the whole world ) and hath been persecuted unto death , upon the account that they have been the Tares , the false Prophets , and the Deceivers : for which doing Christ gave them no Example , nor any Command for all the Persecution that hath been since the dayes of the Apostles . Though in the Law they were not to spare their nearest Relations , Wife , Brother or Sister , that drew them from the Law of God , and went to set up another god ; if he were a Blasphemer or a false Prophet , they were not to be spared , but to be put to death by the Law of God : Which Law of God ( Christ being put to death ) ended ; and he saith , Love Enemies . For the Jews said ( who persecuted Christ ) they had a Law , by which , if any man said he was the Son of God , was to dye , and to be put to death : Therefore the People might say , as they say now , They were but subject to the higher Powers . But mark the end of those Blasphemers that persecuted the Son of God to death , the Prince of Life . And mark the end of those Persecutors that persecute Christ where he is manifested in his Members ; that visited not them in Prison , and came not to them when they were sick , and cloathed them , not and fed them not : Such he saith must go into everlasting punishment ; much more them that cast into Prison shall receive the Reward of Persecutors . The Children of Israel were persecuted by the Heathen , whom the Lord overthrew . Haman persecuted Mordecai and the Jews , and would have had them all put to death , and Mordecai hanged ; because he feared God , and could not bow to proud Haman . So the same thing that should have been done unto Mordecai , befel Haman , and so there was an end of that Persecutor . Ahab the King persecuted Micaiah the Prophet , and commanded that he should be cast into Prison , and fed with Bread and Water , till he returned from the Battel at Ramoth-Gilead , because he could not flatter him , and speak well of him , as the false Prophets , the Prophets of Baal did ; So Ahab the King was slain in the Battel , and did not return in Peace , according to Micaiah's words . And there was an End of that Persecutor . Ieroboam the King , his hand Withered which he put forth against the Man of God , who cryed against the Altar in Bethel , and their Idolatry there . See 1 King. 13. Rechab and Baanah the Sons of Rimmon , did Persecute and Slay Ishbosheth the Son of Saul , ( a righteous person ) in his own house upon his Bed , and cut off his Head , and brought it to King David , and looked for a Reward ( for this their Murder ) saying to David , they had killed his Enemy , and avenged him upon Saul and his seed . But David commanded his young-men , and they slew them , both Rechab and Baanah , and cut off their heads ; and that was their Reward for their Persecuting and Killing a Righteous Person . Iob's Friends persecuted him , and reviled him : and see the end of them , that Job was constrained to offer sacrifice for them , and make intercession to God for them , See Job 42. And though People reade in the Scriptures daily , yet they do not consider . The Iews persecuted David ( who was of the Royal Seed ) of whom David said , Let their Children become Vagabonds : And so they were , according to his Prophecy ( and are at this day ) and their Eyes blinded , and they bow down their backs alwayes . So be all the Vagabonds and Blood-shedders , whose eyes are blinded & backs bowed down , that be out of the Life and Power , which the Jews went out of , and Cain ; And so do all the Christians ( so called ) and all People upon the Earth , whose eyes are blinded , and they gone from the Life of God in themselves . These let in the Devil , the Murderer and Lyar , that went forth of the Truth ; and so goes from the Principle of Life and Dominion . These are the Vagabonds and the Persecutors , though they be never so Rich in the Earth , Great Kings , Princes , or Emperors , yet have not a habitation in God. A Persecutor , his eye is blinded , his ear is stopped to the Spirit of God in himself ; so wanders from the habitation in God : So a Vagabond , he will corrupt the Earth , and stain the Earth , and fill it with Violence . A Fugitive that spills the Blood of the Innocent , he causeth the Earth not to yeeld her strength . So here is the Author of Poverty and Beggars , by whom the Just and Innocent alwayes suffer , against whom is God's Wo ; and that is the end of all Persecutors . Iezebel and Ahab were both Persecutors of the Prophets of the Lord , and Killers of them ; who painted her face , and thought to have been received and esteemed by her Painting : but mark the end of those Persecutors , whose Blood the Dogs licked ; in whose dayes the Prophets wandered up and down in Sheep-skins and Goat-skins , and were in Caves and Dens of the Earth , and were fed in them . And Elisha the Prophet in these dayes was fed by the Ravens . Therefore consider ye that delight in Persecution , Do not devise evil on your Beds , flatter not your selves in your own eyes , lest your Iniquities do become so loathsome and so hatefull , that you come to no change ; for Shame will bring forth Confusion and a fountain of Lyes . Plot not against the Just , nor gnash not your teeth against them : Cease from Anger and Wrath ; be patient , and fret not against the Innocent , and the Righteous . Do you not reade of the Great Persecution , in the second Psalm , The Rage of the Heathen , who imagined vain things . The Kings of the Earth took Counsel together with the Rulers ; against the Lord , and against his Anointed . Will not the Lord vex them in his Wrath and sore Displeasure , and laugh them to scorn because of their folly and madness ; and set his King upon his holy Hill ? and so frustrate the ends all of the Persecutors . The Children of Israel when they transgressed the Law of God , they persecuted his Prophet Jeremiah , they put him in the Stocks and in the Dungeon ; who was persecuted by Priests and Princes ; and the Lord suffered them to be carried away Captive into Babylon , and to put out their King's Eyes , and to destroy his Sons ; who in the day of their Prosperity in their life-time hearkened to their Priests , false Prophets , and Teachers , that smoothed them up , and cryed Peace to them in their Iniquities , and would not regard the Prophets of the Lord , but persecuted them ; and there was the end of those Persecutors . And the Children of Israel , their Princes and Priests persecuted Isaiah the Prophet , and the Children that were with him , were for Signs and for Wonders to both the Houses of Israel before their Captivity : yet they would not regard neither Signs , nor Wonders , nor Prophets , who afterwards were carried away Captive : and there was the end of those Persecutors . Pashur the Son of Immer the Priest ( who was also chief Governor of the House of the Lord ) did smite Jeremiah , and put him in the Stocks ; Therefore did the Lord tell him by the Prophet Jeremiah , that his name should not be Pashur , but the Lord had called him Magor-missabib ; For the Lord would make him a Terror to himself and all his Friends ; and they should fall by the Sword of their Enemies ; and that he should be carried captive to Babylon , and dye there : and that was the end of that Persecutor . And again , when Jeremiah had spoken the words , which the Lord had commanded him to speak to the Children of Israel , Then the Priests and the Prophets , and all the People took him , saying , Thou shalt surely dye ; because he prophesied in the Name of the Lord , and told them of the Destruction of the Temple . See Jerem. chap. 26. In the Children of Israels Captivity there had been Persecutors of the Prophets : Ezekiel told them , their Shepherds , Teachers and Prophets had caused them to erre , and had made havock of the People , and sold them for handfuls of Barley , and pieces of Bread ; and eaten the Fat , and cloathed themselves with the Wool : the Lord would redeem them from their mouthes , whom he saith , are like Foxes in the Desart , which worry and devour the Lambs , and they were made a prey upon who departed from Iniquity . So let them see ( who regard not the Lord nor his Prophets ) the fruits of their Persecution . Daniel in the Captivity of the Children of Israel , let them see their Sins and their Transgressions , who regarded neither the Lord nor his Prophets . And Daniel was Persecuted for praying to God , and cast into the Lyons Den. Mark , did not God bring his Persecutors into the Den of Lyons , who tore them to pieces , and Daniel was Delivered ? And the Three Children were Persecuted for not Worshipping Nebuchadnezzar's golden Image , and were cast into the fiery Furnace , whom God delivered , and made their very Persecutors to confesse that they were the Servants of the most high God ; and those who cast them into the fiery Furnace were slain ; which was a Testimony against their Cruelty and Persecution . Amos the Herdsman , who was a Prophet of the Lord , was Persecuted at the Kings Chappel , who told them the Songs of their Temple should be turned into Howling . And they said that Amos had conspired against the King , and bid him get him into the Land of Judah and Prophesie . And Amos told them of Vyals and Instruments of Musick , and of their drinking Wine in Bowls , and how they stretched themselves upon costly Beds , and of the Seat of Violence , and how they swallowed up the Needy , and caused the Poor to fall , and that they did not remember the Afflictions of Joseph , Amos 6 , 7 , 8. Chapters . But mark what the Lord saith of them : Are ye not as the Children of the Ethiopians unto me O Israel , saith the Lord ; and I will set mine eyes upon them for evil and not for good , &c. Micah Prophesied in the Captivity , and let them see how their Judges , their Princes , Heads and Rulers of Israel , who hate the Good , and love the Evil : who pluck off their skin from off them , and their flesh from their bones ; who also eat the flesh of my People , and flay their skin from off them , and they break their bones and chop them in pieces , as for the Pot , and as flesh for the Caldron . And Thus saith the Lord concerning the Prophets that make the People to erre ; who bite with their teeth ; and cry peace , and he that putteth not into their mouthes , they even prepare war against him . Therefore the Lord told the Priests and Prophets , That they should not have a Vision , and that they should not Divine , and the Sun should go down over the Prophets , and the Day should be dark over them . And their Seers should be ashamed , and their Diviners confounded , and Sion for their sakes shouuld be plowed as a field , and Jerusalem laid on heaps ; And this was their reward from the Lord for their wickedness & Persecution , Who divined for money , and taught for hire , and judged for gifts & rewards ; they had no Answer from God ; and this was the fruit of their Persecution and Persecutors , Formality and Blindness , Whom the Prophets had foretold how they had served God with their lips , but their hearts were removed far from him ; And how they would Sacrifice , and Offer , and cry the Temple of the Lord , and yet live in their Abominations : Which Offerings and Sacrifice God had no respect to more than Cain's , whose hands were full of blood : And told them , their Oblations , and Sacrifices were no more to him , than to blesse an Idol , and he that Offered a Sacrifice as he that cut off a Doggs neck , or slew a man ; For they were Persecutors . Nahum , Ioel , Haggi , Zachary , Let the Children of Israel , ( the Jews ) see their Transgression ; And see how the Judgements of the Lord came upon them for their Transgressions and Persecution . The Edomites who were the Children of Esau were Persecutors of Jacob and his seed , as ye may read in the Prophecy of Obadia , where the Lord saith to Edom , The pride of thine heart hath deceived thee , thou that dwellest in the clifts of the Rocks , whose habitation is high , that saiest in thy heart , Who shall bring me down to the ground ? How are the things of Esau searched out ? how are his hidden things brought to light ? The mighty men of Teman shall be dismayed , to the end that every one of Mount Esau may be cut off by slaughter . For thy Violence against thy brother Iacob , shame shall cover thee , and thou shalt be cut off for ever . Shall not I in that day destroy the wise men out of Edom , and the understanding out of mount Esau ? Because thou stoodest on the other side in the day that the Strangers carried away Israel Captive , and Forreigners entered into his gates , and cast Lots upon Jerusalem : even thou wast as one of them . But thou shouldest not have looked on thy Brother in that day when he became a stranger , neither shouldest thou have rejoyced over the Children of Judah , in the day of their destruction , nor have spoken proudly in the day of their distresse , nor shouldest thou have entred into their gates , nor looked on their affliction , in the day of their Calamity , nor have laid hands on their Substance in the day of their Calamity , nor shouldest thou have stood in the crosse Way , to cut off those of his that did escape , nor delivered those that did remain . Therefore as thou hast done , it shall be done unto thee , thy reward shall return upon thine own head , and thou shalt be as though thou hadst not been . So there was an End of Edom the Persecutor . Herod Persecuted John Baptist to death , and caused his head to be cut off : He being Voluptuous , and delighted in his Daughters Dancing , gave her in stead of the one half of his Kingdom , the Head of the Just John Baptist . But mark the End of that Persecutor ; Was he not eaten to death with Worms ? And marke what became of him that Persecuted , and proceeded against James , and killed him with a Sword , and Persecuted Peter , and Persecuted and Killed the Innocent Children at Bethlehem , in madness when they could not find the Child Jesus , who fled from the Persecuting Tyrant into Egypt . And the Pharisees told Christ that he should go from thence , for Herod would kill him : Who answered and said , Go , tell that Fox , Behold I cast out Devils , and will heal still , to day and to morrow , and the third day I shall be perfected . And he took up a Lamentation over Jerusalem , and said , Oh Jerusalem , Jerusalem , which killest the Prophets and stonest them that were sent to thee , how often would I have gathered thy Children , as a Hen doth her Chickens , and ye would not ? Therefore is your House left unto you desolate , &c. There was the reward of their Persecution . The Iewes Persecuted Christ , who came of them according to the flesh , and mocked , and scoffed at Him , and despised Him , and blasphemed and said , He had a devil , and buffeted him , and smote Him with a reed , and spit in His face , and Crowned Him with thorns , among whom at His Birth He had no place but in the Manger , in the Stable . But mark the end of these Persecutors , Priests , Professors and Rulers . Did not the Lord bring the Heathen upon them according to Christs Prophecy , and destroyed their Citys and Temple , and scattered them over all Nations , and many of them were carryed Captives into Egypt . There is the End of all Persecuting Professors in the Mouth and Lipps without Life and Power . Paul was a Persecutor , and a yeelder to Persecution , ( when Steven was stoned , the Witnesses layd down their Cloaths at Sauls feet ) to whom the Lord shewed Mercy : which in most of his Epistles he confesseth , and his Unworthinesse , that he should find Mercy , seeing he Persecuted . Oh ye Persecutors , consider therefore , and remember what a great Thing it is to find Mercy , as Paul did , who Confessed it to his very last , as you may Read in his Epistle to Timothy . The Iews Persecuted Steven to death , who was full of the holy Ghost : But the Jews who resisted it ( as their forefathers did ) they Professed the Words given forth by the holy Ghost ; but mind their End : Were they not destroyed when Jerusalem was compassed about with Armies , and was layd on heaps , and not one stone of the Temple left upon another that should not be thrown down ? Christ said , that His Disciples should be Persecuted from City to City , and scourged , and halled out of the Synagogues , and carried before Rulers , and cast into Prison for His Name sake ; which was fulfilled upon them according to Christ's words . And he said , a day of Vengeance should come , and told them they had Persecuted Zacharias , and Killed him between the Temple and the Altar , and that the Temple should be thrown down . And the true Christians in the Primitive times were no Persecutors , but Lovers of Enemies , and tender of all Men ; this was their Doctrine and Practice ; which is beyond Jews , and Heathens , and Hypocritical Christians , that are Apostatized both from the Life , Doctrine , and Practice of Christ and the Apostles in the Primitive times . And the Council threatned James and John , and Beat them , and Commanded them not to speak any more in the Name of Jesus . John gave forth the Revelations , and was Persecuted , and Banished , and he Prophesied of the Beast , the false Poophet , the Dragon , and the false Church should Persecute , Kill and Destroy , and drink the Blood of the Saints and Martyrs , and make War with the Remnant of the Seed of the woman ; And then Establish the Beasts Worship , the Dragons false Church , wherein all Nations should drink her Cup , and so go on , until their sins should reach to Heaven , and come into remembrance before God. And that God would in the end plague the Whore , and burn her flesh with fire ; and take the Beast and false Prophet , the old Dragon , and cast them alive into the Lake of Fire that burns with Brimstone : and all that drink of the Whores Cup , and worship the Beast , shall be tormented , and drink the Cup of the Indignation of the Lord God Almighty : And here is the end of those wicked Persecutors . Iudas the Persecutor who betrayed his Master , and kissed him , and sold him to the Priests ( for Thirty Pieces of Silver ) who thirsted after his Blood , the Blood of the Innocent : But mark his end , with his Company , with their Swords and Staves , He hanged himself . The Iews persecuted Paul up and down from place to place , after he came to receive the Mercy ; which many now receive his Words , but persecute his Life : And after that he came to exercise his Conscience , to keep it void of offence towards God and towards man ; then they did account Paul an Heretick , and a mover of Sedition , and a Pestilent Fellow , and one who turned the World up-side down , and was accounted not fit to live upon the Earth , when many of the Jews and Proselytes that feared God , followed Paul and Barnabas , who exhorted them to continue in the Grace of God : But when the rest of the Jews saw the People , they were full of envy , and spake against Paul , and railed on them . And they stirred up certain devout women , and chief men of the City , and raised Persecution against Paul and Barnabas , and expelled them out of their Coasts : But they shook off the Dust of their Feet , as a Witness against these Persecutors . Forty of the Jews bound themselves with an Oath , and conspired together with the Priests and Council , to kill Paul ; but were prevented by the Chief Captain . Again , when the Jews saw Paul in the Temple , they moved all the People , and laid hands on him , crying , Men of Israel , help : this is the man that teacheth all men every-where , against the People and the Law , and this Place . Moreover , he hath brought Grecians into the Temple , and hath polluted this holy Place . Then all the City was moved , and the People ran together , and they took Paul , and drew him out of the Temple to kill him , but were prevented by the chief Captain , who rescued him out of their hands ; and they cryed against him , Away with such a fellow from the Earth , for it is not meet that he should live . So Paul found more favour from the Romans , who were Heathen , than from his own Nation , who were Jews , and the greatest Professors then in the World. And Ananias the High-Priest , and the Elders , and Tertullus the Orator , accused Paul unto Felix the Governour , and told him , that they had found Paul a pestilent fellow , and a mover of Sedition among all the Jews throughout the world , and a chief maintainer of the Sect of the Nazarites , and would have polluted the Temple : and afterwards the High-Priests , and the chief of the Jews appeared before Festus against Paul , and would have had him sent him to Jerusalem ; and they laid wait by the way to have killed him . But ye may read what was the end of all these bloody Persecutors , who drew nigh unto God with their lips , and with their mouthes honoured him , but removed their hearts far off from him . So the lip-servers , will-worshippers will persecute now ( as the Jews did of old ) But they that worship God in Spirit and in Truth ( which the Devil is out of ) cannot persecute ; for they can love Enemies , and bless those that curse them , and pray for them that persecute them , and do good for evil ; So these are the true Christians and followers of Christ . The Word of the Lord God to you all . Let no one persecute about Church , Worship , Religion , Maintenance and Ministry , that profess themselves to be Christians : For Christ gives no such Command nor Example , but to love Enemies ; for He rebuked his Disciples , who would have had Fire come down from Heaven on them who would not receive them , and were contrary-minded to them ( as the Prophet had done : ) Therefore Christ , who fulfilled the Law and the Prophets , rebuked their zeal , and told them , He came not to destroy mens lives , but to save them . Therefore ye that are Persecutors and Destroyers of Mens Lives , ye are not in Christ's Mind , Life nor Doctrine ; nor the Spiritual men that wrestle with Spiritual weapons : but you are carnal , of which ( as I said before ) the Devil was the author , and the beginner of : And the Lamb and the Saints , and the Bride and his Wife shall have the Victory ; the First and the Last shall reign , wherein Alpha and Omega shall be known ( over the Persecutors ) the Begining and the End ; the Lamb of God's Kingdom ; the First and the Last . So now in these last days the Prophets of the Lord have warned the Turk , warned the Pope , and warned most of the Kings in Christendom , of their Persecution ; whose Field lies like a Field of Blood , who staines the Earth with it , that the Inhabiters of it are Vagabonds , like Cain that killed the Righteous ; so that the Earth doth not yeeld her full strength : Therefore are there so many Beggars , desolate people in Poverty among them . Peter and Jude prophesied , and saw a persecuting Cain ( that would kill about Religion ) was getting up among the Christians before their decease , which would be Preachers or Teachers ; who were by the Apostles judged . John in the Revelations saw Iezebel that would be a Prophet and a Teacher among the Churches , which Iezebel was a Persecuter and a drinker of the Blood of the Saints and Prophets ; whom John rebuked , and such as set her up and followed her . Therefore , O consider ! Have not Persecutors been set up by a Law since the Apostles dayes , and the Doctrine of Christ trampled under foot , which teacheth to love Enemies , and overcome evil with good ? And have you not read in Heb. 11. how they persecuted the Saints , and spoiled the Saints goods ; and how they wandered in Sheep-skins and Goat-skins , of whom the World was not worthy ; who lived in Dens and Caves of the Earth . And again he saith , I saw the Beast and the Kings of the Earth , and their Armies gathered together , to make war against Him that sate upon the white horse , who was cloathed with a Vesture dipt in blood ( the Lord Jesus Christ ) whose Name was called The Word of God ; and against his Army ( the Saints that were with Him ) And the Beast was taken , and with him the false Prophet that wrought Miracles before him , with which he deceived them that had received the Mark of the Beast , and them that worshipped his Image . These both were cast alive into the Lake of Fire , burning with Brimstone . And the Remnant were slain with the Sword of him that sat upon the white horse , which proceeded out of his mouth : and all the fowls of the aire were filled with their flesh . And this was the end of those Persecutors . The Ministers of Unrighteousness , and false Apostles , and Messengers of Satan , and his Ministers were the Persecutors of the Righteous like their Father the Devil , and walked in his steps ; as ye may Read in the Corinthians , but their end was according to their Works . The Antichrists and Wolves which got the sheeps Clothing , who were the Deceivers , these were the Persecutors and Worriers of the Lambs of Christ ; as we may Read , Matth. 7.24 . And you may see the Jews that Killed the Lord Jesus Christ , and Persecuted the Church : Now these Persecutors pleased not God , who afterwards overthrew them , 2 Thes . 2. And it was said unto Saul , Saul why Persecutest thou me ? I am Jesus whom thou Persecutest , it is in vain for thee , &c. When that Saul was going with his Packet of Letters ( from the high Priest and Scribes ) to Persecute the Saints . And Paul afterwards confessed , that he was a Persecutor of the Church , when as touching the righteousness of the Law , he was blameless , which Law did Command carnal Weapons , Mark that : and so he thought he had done God good Service in Persecuting those that were contrary minded : But yet saith he , through the grace of God I found Mercy , because I did it ignorantly , Phil. 3. David was often Persecuted of his Enemies without a Cause , and he said , They Persecuted the poor and needy . And he prayed unto the Lord to deliver him from them that Persecuted him , and to stop the Way of them that Persecuted him , Psal . 35. The true Christians ( who follow Christ ) cannot Revile them that Persecute them ; according to Christ's Doctrine , Matth. 5. But the Persecutors never follow Christ in their Persecution , for His Doctrine is to pray for them that do Persecute . And Christ told his Disciples , That they should be Persecuted from City to City . And those Persecutors are such as are born after the flesh ; and are the makers of Sects . And the Wisdom of God saith , Behold I send you Prophets and Apostles , and some of them they shall Persecute and Kill , that all the Blood that have been shed from the Foundation of the VVorld may be required of this Generation . Of that Persecuting Birth born of the flesh , that cannot love Enemies . And Christ saith , If they Persecute me , they will also Persecute you that keep my Sayings . And they will not keep your Sayings , that do not keep Christ's , ( who saith , love Enemies . ) And therefore are we Persecuted , because we keep Christ's Sayings and Commands , who is the Redeemer and Saviour , who saith , Swear not at all , &c. Steven told the Jews when they did Persecute and Stone him to Death , That they always resisted the holy Ghost , and that their Fathers had been Persecutors of the Prophets . And Paul after he was Converted , told the Jews and Heathens , how he had been exceeding Mad against the Christians , and had Persecuted that VVay , Christ the Light ; And now he was sent to turn People from Darkness to Light , and from the Power of Satan unto God. And how he had Persecuted the Church of God , and thought he did God good service ; And was exceeding Envious against them , and Injurious ? A Fanatick spirit . Yet afterwards he saith , that he himself was Persecuted but not forsaken , for the Lord was with him ; when he exercised himself to keep his Conscience void of offence towards God , and towards man ; Then those Persecuted him , and were against him and forsook him , who before were for him ; but the Lord did not forsake him , but was with him , 1 Cor. 15. Now here is the Two Births , Paul was Persecuted when he was Born of the Spirit , but when he was of the Flesh he was a Persecutor . Now they that will live godly in Christ Jesus , must suffer Persecution by the ungodly , who are , and ever were the Persecutors , and unprofitable Talkers , 2 Tim. 3. And the Apostle saith , he was in Necessities , and in Persecution , and Affliction , and endured Stripes , Hunger and Nakedness : And again he saith , neither Persecution , nor Famine , nor Tribulation , nor Distresse , should separate them from the love of God : And for Christ's sake they were killed all the day long , and were accounted as sheep for the slaughter , and through Christ they were more than Conquerors over all those Persecutors . So he that is born of the Spirit is to suffer Persecution by the Birth born after the flesh : and not again to Persecute , And Jeremiah saith , who was Persecuted of the Jews : All their Persecutors ovetook them ( when God brought the Heathen upon them ) which were swifter than an Eagle from Heaven : And this came upon Jeremiah's Persecutors , who prayed to the Lord to Revenge him of his Persecutors , Jer. 15. And the Apostle speaks of some that had been accounted Christians amongst them that were Doggs : that after a time turned again and lickt up the Vomit , ( as many do now , and these Doggs were greedy and hungry Persecutors , and Devourers , that lick up their own Vomit ) and will not feed upon the bread that comes down from heaven , Christ Jesus . And some that went under the Name of Christians , after that they were washed did run into the mire again . So Consider this ye who are not Heirs of God and Elect before the World began , see if ye be not of the Doggs and Swine renting , and tearing , and in the mire , and licking up your own Vomit . And the VVoman , the true Church , was Persecuted , which brought forth the Man Child . Sea Rev. 12. And the First-born , who is born after the Flesh , Persecuted him that was born after the Spirit , Gal. 4. For he that is born after the Flesh is a Persecutor , though he may Professe all the Scriptures , Church-Worship , and Ministry , yet he is a Persecutor . Queen Mary Persecuted the tender Vines and Budds , and Plants as they sprang up ; Whose End and Dayes the Lord shortned : And woeful and miserable was the end of many of those Bishops and Bloody Tyrants , which in her dayes were the greatest Persecutors . As ye may read in Foxe's Monuments . And also , we warned the Long-Parliament of their Persecution , who heard not , nor regarded the Prophets of the Lord ; who at the last were turned out as unfit for his use . We warned Oliver Protector , in whose Dominions there was Persecution almost in every place , who would not here and consider as he ought to have done ; and so his Days also were shortned . We warned other Parliaments of their Persecution , and to stop and limit Persecutors . We warned Richard Cromwel of Persecution and Persecutors , to stop and limit them . We warned the Committee of Safety ( so called ) of the Plagues and Judgements of God that were coming upon their heads : and of the blood of the Innocent in the Nation that lay shed , by Persecutors , in Goals , Prisons , and Houses of Correction ; And mens Lives and Estates were taken from them by men in Tyranny and Persecution ; yet great Talking and Professing of God and Christ with the Lipps , but out of his Life and Doctrine . Last of all we have warned Charles the King who hath his day , and all his Officers and Magistrates under him , by whom many of the Innocent are cast into Goals , lying on straw in Dungeons , some whereof are sick and weak , and some dead , and Wives and Children , and necessary things denyed them : Therefore consider these things for this is the day now of your Tryal . All you that do Persecute about Religion , Church , VVorship , Ministry , Sacrifice and Offerings , are no more Respected of God than Cain was , neither hath God any more regard to your Services than He had to his . H. F. THE END . Notes, typically marginal, from the original text Notes for div A41028-e840 2 Pet. 2.4 . Gen. 4. Gen. 6. 2 Pet. 2.5 . Numb . 24. Mich. 7.4 . Mat. 25. 1 King. 22. 2 Sam. 24 Psa . 119.10 . Ezek. 12. Dan. 3. Mich. 3. Act. 12. Luk. 13. Act. 5.40 Acts 21 , 22. chap. Act. 9.4 . Luk. 11. John 14. Act. 22.26 . 
A43660	----	A letter from a person of quality to an eminent dissenter to rectifie his mistakes concerning the succession, the nature of persecution and a comprehension. Hickes, George, 1642-1715. 1685 Approx. 58 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A43660 Wing H1854A ESTC R40161 18769318 ocm 18769318 108255 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43660) Transcribed from: (Early English Books Online ; image set 108255) Images scanned from microfilm: (Early English books, 1641-1700 ; 1656:15) A letter from a person of quality to an eminent dissenter to rectifie his mistakes concerning the succession, the nature of persecution and a comprehension. Hickes, George, 1642-1715. [2], 30, [1] p. Printed by T.B. for Randolph Taylor ..., London : MDCLXXXV [1685] Attributed to Hickes by Wing and NUC pre-1956 imprints. "A reissue of the sheets of: The judgment of an anonymous writer, 1684, with the title-page and Clavel's preface cancelled and a new title-page substituted:--NUC pre-1956 imprints. Advertisement: p. [1] at end. Numerous errors in paging. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Persecution -- England. Great Britain -- History -- Restoration, 1660-1688. Great Britain -- Kings and rulers -- Succession. 2008-09 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2009-01 Megan Marion Sampled and proofread 2009-01 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A LETTER FROM A Person of Quality To an EMINENT DISSENTER , To rectifie his MISTAKES concerning the SUCCESSION , The Nature of PERSECUTION AND A COMPREHENSION . LONDON , Printed by T. B. for Randolph Taylor near Stationers-hall . MDCLXXXV . A LETTER sent from beyond the Seas to a Noted Dissenter . Dear Cousin , I Was very glad to receive your Letters , but very sorry to find by them , that you are still so extreamly desirous of Innovations in a Government so well Established , as that is under which you live . I perceive you are more zealous then it becomes a good Subject , or a good Christian to be , for carrying on a Project of the Earl of Shaftsbury , as Unreasonable as New ; viz. That of Disabling a Papist to Inherit the Crown . For doubtless that proposal was first made , and afterwards promoted by him , the last Sessions of Parliament , not out of true Love to the Reformed Religion , but out of Spite and Revenge to the D. of Y — Who , were he not only Papist , but Heathen or Mahumetan ( which I think is not much worse ) would certainly have as good a Title to his Crown , and all his Temporal Rights , as if he were the most Orthodox and Holy Christian in the World. And I am perswaded , that my zealous Lord Chose would not be willing that the King and Parliament should make a particular Act , to disable his own Posterity , to Inherit the great Estate he hath got , if they should turn Papists or Atheists , as others have done before them . We all know what mischief in the World , that Damnable Doctrine has made , That Temporal Rights and Inheritances depend upon Saintship and Grace . And if it be clear from Scripture ( as nothing is more clear ) that a King ought not to lose his Crown , for not being a Christian , or for renouncing the Christian Religion as Julian did ; then it is plain , that neither the Duke nor any other Prince ought to be debarred from the Crown , which is the greatest and most sacred of Temporal Rights , for not being Protestants ; or which is more , for renouncing the Christian Religion . And I am heartily glad , that God gave the Fathers of the English Church the Grace and Courage to defend her Doctrine , in opposing that Unreasonable , and truly Romish Proposal of my Lord Chose ; which if they had approved , and defended after it was proposed , they had truly acted in that like Prelats Popishly affected , and really shewed themselves to be what their Adversaries would fain perswade the World , they are . For 't is the Romish Church , and her Doctors , which maintain , That Kings Excommunicated , or Heretick Kings , or ( which is all one ) that Kings that renounce the Apostolick Faith , ought to be Deprived and Deposed . But 't is the Church of England that maintains the contradiction of that Unscriptural , Unevangelical Principle ; and thinks her self as much obliged to submit her self to a Heathen , Atheistical , Heretical , or Popish Prince , where she can , as to an Orthodox King ; and where she cannot , she thinks her self obliged to suffer , as her Saviour , like a Lamb brought to the slaughter ; and dares pretend to take up to Arms but those of the Primitive Christians ( Whose true Copy she is ) Tears , Arguments and Prayers . I say , it is the Church of England , that is of this Judgment , and neither the Church of Rome , nor the Kirk of Scotland ; both of which have actually Excommunicated and D●posed Lawful and Rightful Princes , under the Notion of being Hereticks , and Enemies to Christs Kingdom ; forgetting both alike the Pr●cepts and Examples of our Saviour and his Apostles , on which the Church of England hath grounded the contrary Doctrine , as well as on right reason . Our Saviour , though God rendred unto the Heathen Caesar the things that were Caesar's ; he owned his right to the Empire , both by word and deed , although he were but the adopted Successor of the greatest Usurper that ever was in the World. Nay furthermore , he owned and submitted to the procuratory Power of Pilate , who acted but by Commission from the Emperour Tiberius ; who ( if there be any truth in the Character of Tacitus ) was one of the greatest Tyrants , and most wicked men that ever the World saw . And as for St. Paul , there is no Article of our Religion , not even that , that Jesus Christ is the Son of God , more clear in his Epistles , than that Every Soul should be subject to the Higher Powers ; that we should Obey , not only for Wrath , but Conscience sake ; that whosoever resisieth , receiveth to himself Damnation ; and lastly , that all the Powers ( and when he wrote there were none but Heathen Powers ) were ordained of God. I might here insist upon the Practice of the Apostles , as it is represented in their Acts , and the constant Submission and Sufferings of the Primitive Christians , as they are reported by the Ecclesiastcal Fathers , and Historiaens ; but the Scripture it self is sufficient to demonstrate the truth of this Argument , which the Church of England has not only established in her Doctrine , but her Fathers and Sons of late , maintained in their Practices : and which the Kirk of of Scotland ( agreeing in this and many other Points with that of Rome ) did ever oppose , both in Word and Deed. And since that Kirk and Nation have been of this Opinion , we need not wonder that the English Disciples of their Buchanan and Knox have practised those rebellious Principles , which have so debauched and corrupted the Subjects of the Kings of England , as to make them be proverbially called , The Kings of Devils : And which the Anababtists in Germany improved into this Maxim , That Saintship was the Foundation of Soveraignty , and that the Righteous ought to Inherit the Earth . And furthermore , if Crowns ought to descend upon Protestants only , then it is but just , that the Estates of all Subjects whatsoever should be so Entailed : ●nd if for example , the D — of Y — must be cut off from his Right , for being a Roman Catholick , then let the rest of the Papists lose theirs ; they are all alike Idolaters , and let them all alike suffer . And , to bring the Case to your own House , can you imagine that you your self ought to lose your Right to the Estate you have , or may have hereafter , upon that supposition , that you should turn Papist ; which men as firmly resoved against it as you have certainly done . These Practises and Proposals are such , that they have left a blot on the memories of some men , that seem more zealous than their Brethren . And I am glad at present , that the Religious Lord Chose is the Chief Patron and Promoter of such and Unreasonable and Romish Design . It is unreasonable to exclude a Popish Heir from a Crown , to which he derives his right from Popish Ancestors , and I have more than ordinary reason to call it Romish , because I have heard it maintained here among all the Priests I converse with . It is a Doctrine dearly beloved by the Romanists : And put but the Name of Heretick to a Prince here , and it is just the same case , as when you call a Prince a Papist in England ; where , if there be no more than my good Lord Chose that are Fautors of this Romish Doctrine , my Country is in a far better case than I thought it to be . And truly this noble Project of the late Lord Chose was condemned by all Protestants as soon as it took air in France ; not only for that it was an Ungospel way of Proceeding , and savours strongly of the Doctrine of Rome , which they abhor ; but because it puts their King in mind of a Project he is very much inclined to , viz. To make a like Law here , that none but a Roman Catholick shall ever be King , or bear any Office or Trust in the Kingdom . And certainly , if it should ever please God , for our sins , to suffer our Princes to backslide into Romish Idolatry and Superstition , we have nothing to do , but to pray , and like our Glorious Ancestors in Queen Mary's days , suffer quietly , when we cannot flie . And therefore I wonder that you would so obliquely reflect upon the Bishops , and censure them for doing that , which in Honour and Duty , they were bound to do , and represent this to their Disgrace , which all good and well advised Protestants must needs Commond them for , if they will be Impartial . But put the case such an Act were made , who can see the bad consequences thereof ? The Union of Great Bri●tain will be broke upon it , and War entailed upon both Kingdoms , and by the same reason , that none but a Protestant shall succeed now , Faction still increasing , none perhaps within a while , will be thought sit to Inherit the Crown , but a Presbyterian , &c. For you that are used to talk of Numbers and Strength , can best tell how Numerous and Powerful they are that are possessed with as firm a prejudice against the Church of England , as the Church of Rome it self ; denying Communion equally with both ; and who educate their Children in perfect hatred of the one , as the genuine Daughter of the other . I have wrote all this to present to your view what ( perhaps in the hurry of Zeal ) you have not had time to consider . And though I think it very impious and unreasonable to debar any such Prince from the Crown , upon this account , yet could we imagine the Government were to be formed again , I would be as Zealous for this condition , as the greatest Zealot of them all : And am as sorry as any other good Protestant , that it was not always one of the Fundamental Laws of England , though now it be too late to make it such . You tell me also that my Lord — intends to come and live in London ; I suppose it may be under pretence to secure his Person from the Papists ; but I wish it may not be with a design to act over the same things , under a pretence of securing the Protestant , which the Duke of Guise acted in Paris , under a seeming Zeal to secure the Popish Religion . The Reason that makes me fear it , is the conformity of our times in England with those in France , as you may see by the following account . The Duke , who was a man of an High Spirit , and not able to bear the least disgrace , being removed by Henry III. from them most Rich and Honourable of his Court-Preferments , became thereupon Male-content ; and retiring from the Court , which he now did hate , went to live at his House in Paris : where , by many Arts , as in particular by the subtle Practises of the Priests and Jesuits , he became in a short time the Minion of the People ; whose Affections he drew off from the King , by representing him ( though a hearty Roman Catholick ) as a favorer of the Hereticks ; who under the protection of the Princes of the Bloud increased mightily in his Reign . He also represented him in particular to be a great favourer of the King of Navarre , against whom he himself had a particular ill will ; and whom the People , through the Instigation of the Priests and Jesuits , did perfectly hate , because he was a Protestant ; although he was Primier Prince of the Blood ( for whom the French commonly have a great Reverence ) and by Consequence Heir Apparent , or as a Friend of your would have said , Heir Presumptive ( for the King had no Child to Inherit ) to the Crown of France . After he had thus made the credulous People , by the help of the Priests and Jesuits , zealous for the Defence of their Declining Religion , he drew them to League into Rebellion against their lawful Soveraign , under a pretence of securing the same , by removing Evil Councellors from his Person , and obliging him to employ his Royal Power in suppressing the Protestans ; and in particular by declaring the Heretick King of Navarre ( afterwards H. IV. ) uncapable of succeeding to the Crown . For the sake of Peace the King was willing so far to deny himself as to grant the two first , but could never be made so false to the Interest of the Royal Family , as to consent to the last , by changing the order of Succession to the Crown , by which his Ancestors had Reigned so many hundred years ; and which have been so long established , without any respect to Religion , by the Salique or Original Laws of France . Hereupon the League ( in Imitation , and after the Pattern of which the Solemn League and Covenant was formed ) or Rebellion grew so high , as to beat the King out of Paris ; where the Guisards had a design to sieze upon his sacred Person , shut him up , like King Chilperick , in a Monastery , and set up the silly old Cardinal Bourbon , the King of Navar 's Uncle , to Reign in his stead . But the King escaping from Paris , sheltered himself in Chartres ; where to compose Differences , he issued out Writs to call together the three Estates ( which much resemble our Parliaments ) at Bl●is . Thither the Deputies or Members repair , some for the King , but far more for the Cursed League ; and therefore the Guisards finding themselves more potent than the Royalists , insisted almost on nothing else , but securing the Roman Catholick Religion , by de claring the King of Navarre , because an Heretick , uncapable of Succeeding to the most Christian Crown . You see Cousin , what a Parallel there is between those times and ours ; excepting First , that there are no Priests and Jesuits to second such a Design in England , as there were in France : But to supply that Defect , there may be found men as fit in all points as they in Black , to stir up the People to Discontent and Rebellion . I mean the same sort of Persons that Preached up the late Bloody War ; who really are the Bastard-brood of the Monastick and Jesuitical Emissaries , though they bear not the Names of their Fathers ; but ( like Bastards ) are disowned by those that begot them . The Seditious Principles . Preached and Printed by them in the late Times , are Evident Proofs of what Race they are come : And as a man may Travel so far West , till at last he come to the same Eastern Point from which he did set out , so you Cousin , and your Brethren have gone so far from the Church of Rome , that you are ( some I believe unawares ) come thither again ; as is unanswerably proved by Lysimachus Nicenor , lately reprinted at Oxford , in his Letter of Congratulation to the Kirk . But Secondly , the Parallel fails in this too , That his Royal Highness is not a declared Papist , as the King of Navarre was a declared Protestant ; nor has yet openly renounced the Communion of the Church of England , for which his blessed Father died a Martyr . And therefore of the two , our English Guisards are much more to blame , in representing his Roual Highness as a Papist , which is so difficult to imagine him Strictly to be . But furthermore , upon supposition he were a declared Papist , the Proposal of my Lord Chose was very ridiculous , since it did suppose a possibility of prevailing with his Majesty to Disinherit his Royal Brother , who must needs be so much dearer to him , than the King of Navarre was to Henry III , as he is nearer in Blood. And for may own part , I cannot but imagine at this distance , that his Majesty who is a Prince incomparably wiser and juster then was Henry III. of France , must needs disdain and abhor such a Proposal ; which , were it Enacted , it would enervate the Laws of Succession by which He and His Ancestors have hitherto Reigned , and give a greater Blow to the English Monarchy , than that which cut off His Royal Fathers Head. I have here forborn to give you an Account of the Tragical End of the Duke of Guise , which is a Lesson well worth your Learning , and may teach all Persons , so disposed as he was , how unsafe it is to provoke Soveraign Authority ; since the goodness of the best of Kings , like the infinite Goodness of God himself , whose Ministers they are , may at length be so injured and affronted , as to be forced to sharpen it self into Sovereign Vengeance and Justice . And therefore Cousin , let me advise you , if not for Conscience , yet for Wraths sake , to have nothing to do in Blowing up the Flames of Sedition : Nor let your Soul enter into the secret of my Lord — though his Interest among the Senators ( as you write ) be so very considerable and strong . You likewise forget your self , in miscalling the Execution of the late Laws by the odious name of Persecution ; which if you can prove to be such , according to the Scriptural notion of Persecution , viz. Infliction of Evil for Righteousness sake , then will I become your Proselyte , and forsake the Church of England , as much as I have this Idolatrous Church of Rome . For no man is persecuted , but either for immediate matters of Divine Worship , which concern the First Table ; or with respect to matters of Morality , or a Good Life , which concern the Second . With respect to the First ; a man is persecuted either on a negative account , for not worshiping a False God , as the three Children in Daniel ; or for not worshipping the True in a False way : as St. Paul and the other Apostles were persecuted by the Pharisees , for not worshipping the True God according to the Jewish manner after it was abrogated : Or as our Fore fathers in England , For not worshiping God and our Saviour after the Romish Rites . Or Secondly , on a positive account , For worshipping the true God in a way that is true ; or to express it yet more clearly and absolutely in your own terms , For serving of God : as Daniel was cast into the Lyons Den , for praying to God against the King's Decree . With respect to the Second ; A man is also persecuted on a negative account , For not doing something , which is in its own nature , or by God ; positive command , morally evil : as the good Midwives were afraid to be persecuted by Pharaoh , for not murthering the Hebrew Infants . Or else on a positive account , for doing some good moral action , which ought in such and such circumstances to be done : and thus was our blessed Saviour persecuted , for opening the eyes of the blind man , and for healing on the Sabbath-day . Now these distinctions being premised , tell me in which of these cases you are Persecuted ? or , which is all one , for what you are Confessors and Martyrs ? For no man is persecuted , but as he is persecuted he is a Confessor or Martyr ; and by his sufferings bears witness to the Truth . With respect to the Second head , you cannot say that you are persecuted ; and therefore let me see whether you are so with respect to the first . And First , 't is plain that you do not suffer for not worshiping a false God ; and 't is likewise as plain , that you do not suffer for not worshipping the true God in a false way . For first , the Laws , whose Execution you mis-call Persecution , do not punish you for not worshiping God after our way ; or if they did to prove their Execution to be Persecution , you must First prove that the Church of England ( whose Doctrine is down right against Idolatry and Superstition ) does worship God in an Idolatrous and Superstitious manner ; which , good Cousin , you know can never be proved . There remains nothing then but to assert , That you are punished for serving God , or for Worshipping God in a way which you are sure is true . That you worship God in a true way , I verily believe , and could heartily joyn with you in other circumstances . But then you are not punished for worshipping God in that manner ; for the same Laws you complain of , allow you to worship God in what fashion you please ; and not only you , but your Family , be it as great as it will ; and lastly , not only your Family , but Five Persons more ; Which allowance , were you the only Christians in the World , and the Magistrates Heathens ; or , which your Friends are more likely to suggest , were they Papists or Atheists , is so far from being Persecution , that were you of the temper of the Primitive Christians , you would esteem it as a great priviledg , and instead of reviling , thank the kind Magistrate for the same . But then if on the contrary hand you be considered ( and many good English men , and good Christians cannot but consider you ) as a sort of men that have formerly raised a most Unnatural Rebellion , and now make Schism in the Church , and Broyles in the State , the punishments you suffer and complain so loudly off , will be so far from seeming Persecution of you as Christians , that they will rather seem your just Desert , as Factious and Turbulent Subjects . And I assure you , that your Brethren in France ( whom you falsly so call , and for whom you pretend so great respect ) are so far from Judging you persecuted , that they will not excuse you ; but wonder at your non-submission to the Church , and pity your mistakes , that make you stand out against the Laws . They that have seen and examined our English Liturgy , which is Printed at Geneva in French , cannot understand your Notion of Persecution . And Ministre Claude , the most famous of them all , for Piety and Learning , told me in the presence of many others , ( after a Discourse , wherein he said all for you that could be said ) that he wondred how the Presbyterians in England could rend the Peace of the Church , for such little indifferent mat●ers ; and that , if he were in England , he would be of the Episcopal Party , and heartily submit himself to the Discipline and Government of the Church of England . And if you would do so too , how happy a thing would this be both for your selves and the Nation ? Or seeing , as you pretend you cannot , yet at least live Peaceably , and forbear to trouble the World with compassing Sea and Land ; that is , by doing all that you can , like your Fathers the old Pharisees , to make Proselytes ; when yet you cannot shew any sinful condition of Communion with the Church of England , nor prove your way of Worship as Apostolical , as that of hers ; from which out of Pride , Interest or Ignorance , or partly altogether you Dissent . I am sure this would rather become the Dissenting Brethren , then to Foment Divisions Raise Parties , betake themselves to the wickedest of Men , as of late to — and cry up the Kings Prerogative , which they formerly cried down ; which with many other self-contradictions , confirms me in an opinion you know I was of before , That in those matters wherein you differ from us , you are men of no Principles , and know not where to six . I have Enlarged upon this Theam more than I thought to do a first , because the Papists here in France complain as loudly as you of the cruelty of our Ecclesiastical Laws ; and cry out wherever they come , how their Brethren have been ; and still are Persecuted among us ; though with this difference , that in disputing ad hominem , their case is far more reasonable and pleadable then yours . As for you , I pro●est , tho' the Laws you complain off look like hard Laws , when I consider you as Free born Subjects of England , yet when I consider you as Head-strong , Turbulent and Factious Subjects , I cannot but think them just and good , and I will maintain that the Execution of them would not be Persecution , altho' you 〈◊〉 the only true Christians in the World. For , as ●●●●ted before , you have the Liberty in your Houses so profess what Religion you please , and to worship 〈◊〉 ●n what manner you will : And for sear your Fa●●●● should not be a just Congregation , you may have 〈◊〉 ●ore : But for fear you should do as you have 〈◊〉 done , you are not to have five Hundred , or 〈◊〉 thousand ; which Liberty , not only the Primi 〈…〉 Christians , but our own Ancestors , an hundred 〈…〉 would have called a Blessing , and a Privi 〈…〉 have heartily thanked God and the King for 〈…〉 e. And God grant we may never see that time England , when truly tender Consciences will esteem so much Liberty as the greatest blessing in the World. The good Protestants here in France , though their Religion is made an Obstacle to all State-preferments , though it Disable them to sit in the Courts of Parliaments ( except just so many as serve in the Chamber of Edicts , to decide Controversies between Protestants and Papists ) or to have any other Charges of Judicature , or any high Offices in the Army , though their Numbers are much diminished , and their Interest weakened , by a Prohibition to Marry with Roman Catholicks , and by a Capital Law , which makes it Death to return Protestants after they have once turned Papists ; and though a great number of their Temples have been demolished ( some under a pretence that they were built since the Edict of Nantes , others that they were built without License , and others that they were built upon Holy Ground ) so that hereby they are forced in very many places to the grievous Inconvenience of going two , three , four or five Leagues to Church , it not more : And though all the Places of Strength , where they do abound are Demolished , and Cittadels are Erected to awe them in other Towns , where they are Numerous ; though their own particular Hospitals , and all other their perpetual Provisions for their Poor , are taken away , and they disabled , either living or dying , to give any setled Maintenance either to their own Ministers or People ( as to Endowe Churches , Bu●ld Schools , Colledges or Hospitals , &c. ) nay , tho' they are deprived of the benefit of other Hospitals , provide for the rest of the Subjects ; and although their Ministers are forbid to speak against the Pope , or to Preach against the Romish Religion , with half that freedom and plainness that you dare speak against 02 the Church of England ; or to Preach in any places out those few appointed by the King , though they are forbidden to call the Papists in their Sermons by any other Name but that of Catholicks ; or to make mention of their Religion and Ceremonies , without Reverence and Respect ; though they are forbid to call themselves Priests or Pastors , and have no other Title allowed them , but only ministres de la Religion pretenduë Reformée ; and thought it be Enacted , that their Religion shall be called by no other Name in any Publick Acts , Registers , &c. Though they are forbiddent to bury their dead in Catholick Churches , or Church-yards , even where the deceased Person was Patron of the Church ; of where his Ancestors had purchased Buring-places for their Families ; Though they are forbid to make any Publick Exhortations or Prayer , or to sing Psalms at their Burial : Though they are forbid to Instruct or Condole those of their own Religion in Prisons or Hospital ; or to pray with them in a voice so loud as to be heard by the standers ; by , tho' they are forbid to make any Collections of Money among themselves , but such as are permitted and regulated by the Edicts of the King ; Though they are forbid to Work or open their Shops on Romish Holy-days , or to sell Flesh on their Fasting-days , &c. I say 02 the good Protestants here in France , notwithstanding all this hard dealing , are yet so far from complaining of Persecution , that they shew themselves thankful both to God and the King , for the Liberty and Indulgence they enjoy . Indeed they will complain , for the aforesaid Reasons , that their Religion is very much discouraged , and they themselves hardly used : But Persecution is a Notion that they rarely think or speak of , when they discourse of their own condition , being very far , though not so far as you , from a State of Martyrdom ; which consists in a forcible Obligation to Suffer or Renounce the Truth . And therefore Cousin I beseech you and conjure you , not to misuse the Name of Persecution again . It is a very sinful way thus to abuse and amuse the Vulgar , by calling things by their wrong Names : and as to this particular , honest and knowing men will be apt to suspect , that through the Name of Pers●cution , you have a design to make your Governours pass for Tyrants , and your selves for Martyrs . To conclude : If this which you call Persecution , be not such indeed , then I doubt not but they who Miscal it so , that is all presumptuous or affectedly ignorant Schismaticks , without bitter pangs of Repentance , will be persecuted by the God of Peace himself to a sad and endless eternity . As for the Bill of Comprehension , it begun to be talked of , before I left my Country , and I have often discours'd it with many of the Projectors , but could never understand from them , how it was practicable to unite so many Incompossible Sects , which agree in nothing , but their opposition to the Church . However if the altering , or taking away of a Ceremony or two could effectually unite the Protestant Partys , as you are pleased to assert , I think it would be worth the while to do it , and that the doing of it for so sure an end , would reflect no dishonour upon the Church of England , which acknowledgeth the few innocent and decent Ceremonies , which she hath ordained to be indifferent and alterable , according to the Exigency of times . Neither , if this were done , could the Romish Church have the least apparent reason to reproach us for such a slight alteration ; seeing her own Missals and Breviaries have been so diverse and different in several times and places ; and have undergone so many Emendations , or rather Corruptions , before they were established in the present Form , by the Authority of Pius V. and the Decree of the Council of Trent . But unless this Alteration would surely and infallibly produce this effect , it had far better be let alone , and in the mean time , I would have all good Christians wait in Peace and Complyance with the Established Religion , till Authority shall think to make this Alteration in it , that so a poor English Traveller would not be tauntingly asked by every impertinent Priest here , Whether he were a true Son of the Church , or Presbyterian , or Independant , or Anabaptist , or Quaker . And I assure you , when they meet with a man that owns himself a true Son of the Church of England , they will seem with great Formality to pity him more than any other ; but yet they will never attempt to convert him . But when they meet with one that will own himself of any other sort , they will be pleased , smile in their Sleeves , and set upon him as a Person not far from their Kingdom of God. Ana I am perswaded , had you seen or heard as much of their Idolatries , Blasphemies and Superstitions , as I have done in one Christmas , one Line and one Easter , you would be so far from doing the Church of England any ill Office , that you would rather ( like St. Paul after his Conversion ) preach against your own Partizans , and thank God that you lived in a Church reformed from Romish Idolatry and Superstition . And I cannot but freely confess , that I am since my Travels become ten Times a greater Lover of our own Church , and as many times a greater Hater and Detester of the Romish Church , than I was before . And therefore I cannot here dissemble the hearty Grief I have conceived , for the great hopes you have , that the Licenses ( as you express it ) will be once more authorized by his Majesty , or the Declaration revived . For as it is that which at first was hammered out by a Popish Lord , who was the Patron and Idol of the Presbyterians ; so 't is that which the Roman Catholicks here ( especially the Priests ) do hope , and wish for as well as you . They desire nothing more , than such a Toleration , as that was , knowing that it must needs tend to the Ruine of the Church of England , which is the principal Butt of all their Envy and Malice ; as being the main support and credit of the Reformed Religion every where , and the only hedg against Popery it self in our unfortunate British Isles . We meet with not a few Priests of several Orders , that have the confidence ( in our most familiar conferences ) to tell us , that by the just Judgment of God upon our Church , the time of Her Ruin is at Hand ; the Nation it self being over-spread with Schism and Atheism , and the Hearts of the Faithful being disposed by the Spirit Providence of God , to re-embrace the Holy Catholick Truth . And therefore they freely Confess , that this time of Distraction is their Harvest ; and withal express their Intentions and Zeal to Transport themselves into England at the Critical time of Toleration , that they may be Fellow-laborers with your selves in the Harvest . They seem to lament as much , and complain as fast , of the prodigious increase of Schism and Atheism among us , as you are wont to do of the daily growth of Atheism and Popery . And whilst you both complain alike , and in the formality of your complaints , both alike reflect upon the Church of England : It is she only that is the sufferer , and she only that truly laments the growth , and at the same time sets up Banks to hinder the perfect Inundation of all the three among us ! As for Schism among Protestants , you were the first Fathers , and continue the chief Fautors thereof ; all the inferior Sects having sprung from you , and dividing both from you and one another , under pretence of the same Reasons , for which you profess to divide from the Church . And 't is from you , that even the Quakering Sect it self ( the dregs of Schism ) have learned to talk of Illumination , and the Spirit : and the rest of the Sectaries ; in what number soever they be , differ no more from you than the second , third , or fourth , &c. from the first Book of Eu●lid . Not that by this comparison I intend , that you have any such Principles , or Data among your selves , as there are among , Mathematicians ; for I am very well assued ; that take but any four of the Presbyterian Demagogues , and they can scarce agree amongst themselves in any four Particulars , wherein they differ from the Church of England . And therefore if you be not Schismaticks , then the Church of England , from which you separate , and out of which you have gathered Congregations , and preach and administer the Sacraments unto them ; I say , if you be not Schismaticks , then our Church must be the Schismatick , in the Controversie between us ; and be justly chargable with the same Indictment , which she hath drawn upagainst the Church of Rome . An Assertion , Consin , which I never knew any other Person , except one or two , besides your self , have the confidence to aver , and an Assertion , which no Protestant here in France could hear us yet relate , without Horror , Impatience and Disdain . And therefore , if the Reformed Church of England , from which you wilfully divide , and to which by your Divisions you cause so much Scandal abroad and Evil at home , be not a Schismatical Church , that is , a Church which requires some sinful conditions of Communion ; in what a woful condition will your unpeaceable , seditious Spirits appear before the God of Peace ? And how will you answer that , at the Tribunal of his Wisdom and Justice , which neither your Fathers , nor you could never yet answer , to those Instruments of his Glory , Judicious Hooker and the Venerable Sanderson ? But whether you are Schismas ticks , or whether you are not , the Separations which you and your Brood have made from the Church , are the Apparent Causes of the Growth of Popery ; and both your Separations , and your Superstitious Enthusiastical Way of Worshipping that God , whose People you Emphatically pretend to be , are the true Causes of that abundant Atheism , which at present makes England an Astonishment nad a Scandal to Foreign Nations . And if you , or any other of the Brother-hood , think it strange , that I charge yours , which is the Capital Sect , with Enthusiasm , or make Superstition , which seemeth diametrically opposite to Atheism the Mother thereof ; I offer , upon the Challenge , to make good the Charge , in both particulars : But in the mean time , to shew you how unsafe it will be to provoke me to that Trouble , I advise you to read one or two short chapters in the beginning of Mr. Smith's Discourses , concerning these Distempers of the Soul , and you shall find what I have said , proved with more Plainness and Perspicity , than , I am confident , you would wish to see . But besides the Schism and Enthusiasm , the Bloody Wars , which you formerly made in the State , under pretence of the Glory of God , and the Reformation of of the Reformed Religion , have given many inconsiderate men occasion to suspect , that all Religion , like that of most of your Leaders , is but a Politick Engine which Men use , to make themselves Popular and Powerful , that they may afterwards act with good colour whatsoever their Interest shall suggest . And furthermore , to consider , That the great Pretenders of the Spirit , and the Power of the Christian Religion , ( which with respect to Magistrates teacheth nothing but to obey or suffer ) should notwithstanding Preach up Rebellion against their Rightful Prince , Fight Him from Field to Field , Romove Him from Prison to Prison , and at last most barbarously put Him to Death , is such an Absurdity against the Principles of Right Reason , so repugnant to the Laws of our own Nation , and so inconsistent with the Peaceable Doctrine of the Gospel ; that , besides the Atheists it hath made , it hath , and ever will constrain Men of honest Principles , and just Resentments , to Persecute you with Satyrs and Exclamations to the end of the World. I had not here presented that Tragical Scene of the King's Murther , but that I have had so many unpleasant Occasions to hear Our Nation Reproach'd with the Scandal and Dishonour of that Inhumane Fact. Particularly , it was my bad Fortune to be at a Station in Paris ; where there were met about two hundred Persons , to read the Gazetts , at that very same time , when that of England came full charged with the News of Burning the Pope in Essigie at London . This Feat did at first surprize that Roman Catholick Concourse of People ; but after a little recollection , collection , they ceased to wonder , saying in every Company as we passed along ; It is not so strange that the English Devils should do this , who formerly Murthered their King. And another time , it was my ill luck also to be at the same place , when the London Gazette brought us the News , That the House of Lords had taken into consideration the Growth of Atheism in our Nation : Whereupon some French Gentlemen of my acquaintance seriously enquired of me the Causes of so much Atheism , amongst such a Thinking and Solid People . I assigned the same Reasons which I have written above , besides some others which I will not stand to mention , as the most probable Causes thereof . And as I hope I did not misinform them , so I am confident did not unjustly charge you in any particular , especially with the Murther of the King. For there were no Accessaries in the Murther of that Sacred Person : neither was it the last stroke only that sell'd the Royal Oak ; but you and the Independants , like the two Sacrilegious Priests of Jupiter , are equally guilty of the Crime ; the one for Binding the direful Victim , and the other for putting the Knife to his Throat . But to be short , where I am so unacceptable , I 'le conclude my Argument with a Fable . A Principal . Ship , which for many Years had been Sovereign of the Seas , was at last Attacted by a Tempestuous Wind , which the Devil raised , and notwithstanding all the Help that could be made to save her , was driven by the force of that Malignant Wind , and split upon a Rock . The very same Instant she dashed upon the Rock the Wind ceased ; and being afterwards cursed by the Sea-men , for the Wrack of the Royal Charles ( for so the Capital Vessel was called ) answered , You Charge me most unjustly my Friends , it was not I , but the Rock as you saw that split your Ship. The Moral of this Parable is very Obvious ; and if the Application thereof , or any thing else that I have written , may conduce to awaken your Conscience , and reclaim you from Schism , I shall think my pains well bestowed . But if you and your seditious Brethren will still persevere to assault the Church on one Hand , as fast as the Romish Priests do undermine her on the other , her days are like to be but few and evil ; and except God encline the Hearts of our Magistrates to put the Laws in Execution against them , and sind some effectual means to reduce you , you may live to see her Ruin accomplished , which you both alike desire and expect . How numerous you are , the World can guess , and if the Accounts which we receive from the Fathers of Intelligence of several Orders , be credible , there are about three Thousand of them , which sind Entertainment and Success within the King of Great Britain's Dominions . But in the mean time , till her hour is come , she struggleth against both , like her Saviour against the Pharisees , whose true Disciples in part you both are ; they representing those sworn Enemies of the Gospel , by the Cabala of their ridiculous and impious Traditions ; and you representing them in their Hypocrisie , Pride , Envy , Evil-speaking , moross and censorious Dispositions , &c. ( which are Sins scarce consistent with Humanity , much less with Grace ) as likewise in observing many Fasts and making long , Prayers , with design not to serve God , but to delude the People . And therefore I wonder not that you are such malignant Enemies to the Church of England , since that Pharisaical spirit , which reigneth so much amongst you , is a wicked Pusilanimous spirit , that affects to be seen in the Head of Parties , and Dictate amongst the Ignorant ; and loves as much to Rule , as it hates to Obey . But would you once be so sincere , as to subdue your Pride , lay aside your Prejudice , inform your Ignorance , and forsake your dearly beloved Interest , for the Truth ; it would not be long ere we should see you joyn with the Church of England , without troubling our Senators to bring you in with an Act of incomprehensible Comprehension . Your Pride appeareth in Heading of Parties , and in the Pleasure you are seen to take in the Multitudes , that run after you ; and in your boasting , that without you the Souls of People would starve for want of Knowledg . Your Prejudice is an effect of your Pride , and discovers it self together with your Ignorance , in not submitting to those Invincible Reason which you cannot Answer : And as for your Interest , the greatest Paradox of all , that is evident enough to me , who have so often heard many of you glorifie your selves in the Number and Riches of your Followers , boast of their Affection to your sacred Persons , and brag of the great Sums you have Collected in your Congregations ; which makes the King's Chapples ( as you arrogantly call your Conventicles ) better places than most of the Churches , of which He is Patron . And therefore never complain that you live either worse , or at greater uncertainties than you did before . For by your Pretentions to Poverty and Sufferings , and by other unworthy Arts , you have so wrought your selves into the esteem of your Disciples , that few of them are either so Covetuous or so Poor , but they will Pinch at home to supply you . There are several orders of Fransciscans here , who have renounced not only Parsonages , but all Temporal Estates and Possessions whatsoever ; and by their vain Glorious Sanctity and Austerities , they have got ( like you ) such fast hold on the Souls of the People ( which is the fastest hold of all ) that they can easily make most of them dispose of their Children , cashire their Servants , and settle their Estates as they please ; and by these Tricks do more effectually promote the Interest of Rome , than all the Parish Priests within the Pale of that Church . And really , when I consider what Influence these Sanctimonious and self-denying Zealots have o're all Families , in all places where they live ; how they Steal away the Hearts of the People from their Parish-Priests , and drain their Congregations ; and how the deluded People had rather give them the worth of a shilling , than the dues of two pence , to their own Curees ; it makes me often run the Parallel between you and them , and think what a Politick and Gainful Pretence you have got to renounce your Livings , for to secure your Consciences , and to preach the Word gratis like the Primitive Apesiles ; when God knows , 't is not out of love to the People , but to your selves . And I protest to you , were I a man to be maintained by the Pulpit , and consulted my Prosit more than the Goodness of my Cause , I should take the same course that you do ; I should rather be Mr. M. than Dr. A. of Plymouth ; and should chuse the plentiful Income of that dull Zealot Dr. Manton , before that of his most Learned and Religious Successor of Govent-Garden . But though you live very well , and better indeed than most of the Ministers of the Church , yet the Mischief of it is , you are uncapable of Dignities ; which makes you such Aerians , and upon all occasions openeth your Throats as wide as Sepulehres against the Bishops and the Church . You know what an History of Bishops Mr. Pryn hath wrote , and what a fair Collection the Learnes Smec . hath taken out of him ; as if when a Bishop is defective , either in Piety , Learning or the Skill of Government , it were not the deplorable unhappiness , but the fault of the Church of England . Should an Heathen or Mahumetan , make such an Historical Collection of Scandalous Christians , either in this or former Ages , you would not be perswaded for all that , to prefer the Alcoran before the Gospel ; or the most exalted Paganism whatsoever , before the Christian Religion . Therefore wise and sober men will make no Inference but this , from such a malicious enumeration of particulars ; that corruptions will creep into Government , notwithstanding all the care that can be used to the contrary ; and that by the favour of Princes ( who hear with other mens ears , and often receive undeserved Characters of Men ) sometimes Ambitious , sometimes Ignorant , and sometimes Slothful , Imprudent or Debauched Persons , will be Preferred to the most Honourable Dignities in the Church . But this , as often as it happens , is the misery of the Church of England , which all true Church men lament though the men of the short Cloke take all such occasions to expose her to the scorn of the common people who judge by Sense , and not by Reason and who are taught by you , to make no distinction between the Bishops and the Church . But were all her Bishops the best Christians , the best Scholars and the best Governours in the World and should the Royal Hand place her Mytres on the Heads of none but Jewels , Whit-gift's , Andrews's , Hall's , Ushers's , Morton's , Taylor 's , and Sanderson's , yet that Unchristian Spirit of Envy and Discontent , ; ; ; which informs the Non-conformists , would still fly upon her with open Mouth , like Beasts upon the Saints of old condemned to the Amphitheater ; and make her , as she hath already been for almost forty years , a Speactacle to God , to Angels , and to Men. The wicked Lives of Scandalous Bishops and Priests , if there be any such , are her sad Misfortune , but cannot justifie the Schism you are guilty of ; who are bound to hear even them , as much as the Jews were bound to hear the Scribes and Pharisees those Hypocrites , that sate in Moses's Chair . And in that deplorable state of the Jewish Church , when the Priests and Prophets were both alike corrupted and called by the Holy Spirit , Dumb and greedy Dogs , yet it had been unlawful to make a separation , and set up other Altars against that which God ( who was their King ) had set up . I cannot but mind you of the Schism of Jeroboam , who by dividing the Church , as God was pleased to divide the Kingdom into two parts , made Israel to sin . But to insist on the Samaritan Secession , and write all , that is necessary to discover and aggravate the damnable Nature of Schism , would require as much more Paper as I have bestowed , and so make me as tedious again , as , I fear , I have already been . Besides , it would oblige me to answer Mr. Hale's Treatise of Schism , with whose Leaves you vainly endeavour to cover you shame : And I had indeed a year ago undertaken that easie Task , but that a Western Gentleman , to whom I discovered my Intentions , told me , That Mr. Long Prebendary of Exeter , a Friend of his had already begun that good Work : so that I hope it is printed by this time . And if either that or this , or any thing else , a thousand times better , and I am able to write , may prove effectual to reclaim you from Schism ; I shall be as glad , as to see some other of our Friends reformed from Drunkenness , Swearing , and Uncleanness , which are very grievous , and dreadful Sins , but yet not more damnable in their Nature , nor more destructive to the Christian Religion , nor more deeply rooted in the Soul of man , than that of Schism ; From which , I pray God , by the Power of his Grace , to Preserve me , and Reform you , through Jesus Christ our Lord ; to whose Protection I commit you , and rest , Your most Affectionase Cousins , And humble Servants . Saumur : May 7. 1674 FINIS . ADVERTISEMENT . THere is lately Published a Book Entituled , The Royal Apology : or an Answer to the Rebels Plea : Wherein the most Noted Anti-Monarchical Tenents , First , Published by Doleman the Jesuite . to promote a Bill of Exclusion against King JAMES , Secondly , Practised by Bradshaw and the Regicides in the actual Murder of King CHARLES the 1st . Thirdly , Republished by Sidney and the Associators , to Depose and Murder his Present MAJESTY , are distinctly considered . With a Parallel between Doleman , Brad , shaw , Sidney , and other of the True Protestant Party . London , Printed by T. B. for Robert Clavel , and are to be sold by Randolph Taylor near Stationers-Hall . 1684. Price 1 s. 
A14395	----	The memorable and tragical history, of the persecution in Africke: vnder Gensericke and Hunricke, Arrian kinges of the Vandals. Written in Latin by the blessed Bishop Victor of Vtica, who personallie (as also S. Augustine the famous doctor) endured his part thereof. With a briefe accomplishment of the same history, out of best authors: togither vvith the life and acts of the holy Bishop Fulgentius, and his conflicts vvith the same nation Historia persecutionum, quas in Aphrica olim circa D. Augustini tempora, Christiani perpessi sub Censerycho et Hunerycho Vandalorum regibus. English Victor, Saint, Bishop of Vita, d. ca. 505. 1605 Approx. 233 KB of XML-encoded text transcribed from 91 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A14395 STC 24714 ESTC S119124 99854331 99854331 19747 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14395) Transcribed from: (Early English Books Online ; image set 19747) Images scanned from microfilm: (Early English books, 1475-1640 ; 944:5) The memorable and tragical history, of the persecution in Africke: vnder Gensericke and Hunricke, Arrian kinges of the Vandals. Written in Latin by the blessed Bishop Victor of Vtica, who personallie (as also S. Augustine the famous doctor) endured his part thereof. With a briefe accomplishment of the same history, out of best authors: togither vvith the life and acts of the holy Bishop Fulgentius, and his conflicts vvith the same nation Historia persecutionum, quas in Aphrica olim circa D. Augustini tempora, Christiani perpessi sub Censerycho et Hunerycho Vandalorum regibus. English Victor, Saint, Bishop of Vita, d. ca. 505. Buckland, Ralph, 1564-1611. 212, [12] p. Printed with licence [by the English secret press], [England] : 1605. Victor of Vtica = Saint Victor, Bishop of Vita. A translation of: Historia persecutionum, quas in Aphrica olim circa D. Augustini tempora, Christiani perpessi sub Censerycho et Hunerycho Vandalorum regibus. Translator's dedication signed: R.Y.S.M.L.A.D., i.e. Ralph Buckland. Identification of printer from STC. Includes indexes. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fulgentius, -- Saint, Bishop of Ruspa, 468-533. Persecution -- History -- Early church, ca. 30-600 -- Early works to 1800. Christians -- Africa -- Early works to 1800. Vandals -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MEMORABLE , AND TRAGICAL HISTORY , OF THE PERSECVTION IN AFRICKE : vnder GENSERICKE and HVNRICKE , Arrian Kinges of the Vandals . WRITTEN IN LATIN BY the blessed Bishop VICTOR of Vtica , who personallie ( as also S. AVGVSTINE the famous Doctor ) endured his part thereof . WITH A BRIEFE ACCOMPLISHMENT of the same History , out of best Authors : togither vvith the life and acts of the holy Bishop Fulgentius , and his conflicts vvith the same Nation . Nothing newe vnder the Sunne . Eccles . 1. The Spirit and the Spouse say , come , and vvho heareth let him say , come . Apoc. 22. Printed with Licence . 1605. In the margent P. S. importeth the edition of Paris by Sonnius . In the margent P. F. importeth the edition of Paris by Fremy . ANNO. 1569. In the margent B. importeth the edition of Basil . ANNO. 1541. TO THE VERTVOVS , AND DEVOVTLY AFFECTED , HIS DEARE MOTHER : PERSEVErance in the paths of Godlines . THERE want not ( Deare Mother ) vvho vvith their newe gifts , wil impart to you the hopes of an happy yeare : vveary I no lesse then your selfe , of nouelties , present you rather with a jewell of no lesse antiquity , then price : which long hath vnworthely layen hid , when most of all stood the vertue thereof in request . Stale it is not , neither doth the age thereof diminish the estimation , but enhaunce it : quality of writers and Authors being now at that passe , that by proportion of antiquity their value commeth to be rated . No otherwise then as in pretious stones and gold is commonly accustomed , the first whereof the more families they haue enriched and beautified , lesse are held in suspect ; the later , howe much farther yeares it pretendeth in the stampe , fayrer currence it commonly findeth in the exchaunge , countenance being deriued from the continuance . Meruaile not if to you a woman , I translate a Diuine ; to one nothing curious in controuersies , send a Father of the primitiue Church . No Author this aboue your reach ; no high discourse of difficile questions : but being deliuerer of a playne history , fuller of excellent examples , and pithy motions to perfection , then of subtle points or intricate matters ; I judged nothing more worthy on which you might employ your vacant houres , or I my time and trauaile . Great plenty of things deseruing mature cōsideration herein you haue : peruse them , vse them , print them in your minde ; and what you admire in others , apply to your selfe . R. Y. S. M. L. A. D. THE PREFACE OF THE TRANSLATOR . BY that which I found in my selfe , when I hapned to reade this tragicall history , and by well peysing the substance of this Author , it was not hard for me to perceiue , that if he spake English , he might worke meruails in soules . To instruct the vnderstanding , to moue the will , to illuminate the hart , to enkindle the minde , to remoue the mists of ignorance from mens wits , to enflame the right beleeuing soule vnto zeale , I sawe matter more then sufficient . Let me deserue the blazon of a lyar , if reading this discourse , the attentiue and impartiall vmpeere admire not , to see howe like euermore thornes are to thornes ; and grapes vnto grapes ; wheat vnto wheat ; & chaffe vnto chaffe ; sheepe vnto sheepe ; both children of darkenes & of light to their forefathers . If therein the weake in faith finde not assurance of Gods assistance ; the tempted , discreete meanes of resistance ; the sound consolation incredible ; the corrupted their soules touched to the quicke . If herein be not many notable singularities of Historicall antiquity , and so many passages of points Ecclesiasticall , that the faith and face of the vniuersall Church of Christ , at those dayes may most liuely thereby be described ; the beliefe , rites , ordinances , and gouerment thereof : euen at those dayes , when the three famous and chiefest Doctors , Hierome , Ambrose , and Augustine , had immediately before together flourished . Argument and forme of the persecution , was no other , then this which followeth . After the Vandals had as an vncatar acted torrent , or mercylesse inundation , ouerrunne France and Spayne , they passed into Africa , wrested the same from the Roman Empire , there established the seate of their Kingdome , and iealous of their newe conquered Dominion , deemed nothing more secure then as the Mediterrane Sea did by vast and boysterous waters seuer them from the Empire : so by dissonant & irreconciliable opinions , to deuide the peoples harts from all society with the same , to alienate them from the communion in beliefe with Greece & Italy . Whervnto , when the Arrian heresie ( which had already infected the Vandals , and in Africke had long since canker-wise crept into many harts ) seemed most proper ; Gensericke their King by terrour of lawes gaue countenance to the same , & enterprised the vtter extirpation of the faith . Not in deede vrging in expresse tearmes to deny Christ our Lord to be equall to his Father , or to confesse any point of Arrianisme against their conscience ( for it had beene too palpable abhomination euen to the simplest senses ) but only importuning for conformity sake , to suffer themselues to be sprinckled with water of the Arrians handes , vnder certayne forme of wordes different from the Catholike manner , and at least-wise to forsake the accustomed sacrifice of the Church , and resort to their pretended prayers . For recusancy of which sacrilegious impieties , such thinges endured the Godly of those times , as haue scant beene heard of : whose calamities make the subiect of this booke . But no wisdome is there against the wil of the highest , nor counsaile against his determination , nor preuc̄tion against his prouidence , nor machination against his might ; who first by horrible famin and mortality eased for a season the yoke of his afflicted , and finally after foure-score and tenne yeares , subduing the Vandals by the hand of the valorous Belisarius , reunited the Prouince both to the Roman Empire and communion of the true faith : Full is the history Ecclesiasticall ; full are Eusebius , Sozomen , and Theodoret , of the persecutions raysed by Iewes and Infidels , against the smoothly deliuered as might be required : the law of a Translator abridging my liberty . For had I not in this case chosen rather to be seene Religious i●sister , then ●ond licētiate Paraphrast , more could I haue beautified and graced my labour , to the Reader perhaps , but not to myselfe , who hold precise truth to be the very beauty as of history , so of translation . Neither becōmeth it me to excuse the harshnesse of the African names , which Pliny aduertiseth scarcely able to be committed to letters . In the edition of Basil , two bookes of the three are by chapters diuided , but so vnfittingly to the context of the matter , that a dimme iudgement may apparantly discerne , that neither Victor , nor yet any man of learning was deuiser of such disorderly order , and confused distinction . The whole haue I digested into chapters also , but in a more proper and conuenient sort : as combination of the seuerall matters best disposed . At places of marke , or else of speciall difficulty , by the Authors wordes inserted in the margent , shall the iudicious reader be vnpreiudiced of his owne sense . The care of whose commodity might haue further extended my preamble to so important an Author ; but that litle said sooner findeth pardon , then doth prolixity . ( * ⁎ * ) THE FIRST BOOKE . CHAPTER . I. The horrible cruelty of the Vandals , vpon their first arriuall in Africke . THE sixtith yeare ( as is apparant ) hath nowe his course , since the cruel and sauage Nation of Vandals set foote into the boundes of Africke , crossing ouer with easie passage at the strait , where betweene Spayne and Africke , this great and large Sea presseth it selfe into the narrowe distance of twelue miles . Their whole power then passing ouer , by policie of ⸬ Gensericke the Captaine , it was forthwith ( for greater terrour of their name ) ordered , that the whole multitude should be nūbred , as many as their mothers wombe had vntill then brought forth , amounting old and young , seruants and masters , to fourescore thousand . Which number being doubtfully published , is euen at this day thought to be so great of men of armes , whereas the number of such is now but small and weake . Finding therefore a peaceable and quiet Prouince , their wicked troupes did on all coasts set vpon the flourishingst part of the land : who wasted , destroyed , and with fire and sword consumed euery thing , not sparing so much as the shrubbes and bushes which bare any fruit , least those , whome peraduenture dennes in the mountaines , steepe cliffes of the earth , or other bard places did hide in secret , might ( being fled away ) sustaine themselues with such forrage . Thus while with cruelty they raged , no place remayned free from their vexation . In Churches especially and ⸬ Temples of the Saints , in Church-yardes and Monasteries more villanous was their furie , & with greater flames they burnt downe houses of prayer , then they did Cities and Townes . Where by happe they founde the gates of Gods honourable Palace shutte , with strokes of their ⸬ Maces they forciblie made entrie : so that it might rightly at that time be said . As if they had beene in a woode of trees , so hewed they downe with axes the gates thereof : in the axe and hatchet they threwe it downe . Thy Sanctuary in earth they burned with fire ; they contaminated the Tabernacle of thy name . Howe many excellent Bishoppes , and ⸬ noble Priests were by diuers kindes of paines made away , being tortured to deliuer vp what gold or siluer soeuer they had , either of their owne , or appertayning to the Church . And that all which was extant might through constraint of paine be vttered , they vrged the offerers afresh with torments , pretending part only , not the whole to haue beene deliuered . The more also that any man rendred , more they thought he reserued . Mouthes of some they opened with poles and barres , thrusting in stinking mire and dirt to extort confession of mony . Some they tormented with wresting their foreheads & legges with sinewes , ⸬ vntill they twanged with stretching . To very many ( as if they had beene pitched or rozend vessels ) they vnmercifully powred in at their mouthes sea-water , vinegre , dregges of oyle , grease , with many other matters of torment . Neyther weakenesse of sex , nor respect of gentrie , nor reuerence of Priesthood mitigated their fierce mindes . Nay , there did their fury most abounde , where appeared any dignity or worthinesse . Howe many Priests , and how many notable personages they charged with mighty loades , as if they had beene Cammelles , or other beasts of burden , able I am not to declare : nor yet those whome with gaddes of iron they hastened forward : some of which pittifully vnder burdens yealded their ghost . Aged grauity , and reuerend gray haires , adorning the head like woole , found no priuiledge of mercy : guiltlesse infancie felt their barbarous rage , which dashed them against the ground , violently pulling the little ones from their mothers brests : others wide stretching their tender legges , tore them a-sunder from the fundament . Captiue Sion might then sing in her gates . The enemy hath resolued to fire my territories , to slay my infants , and that he will dash my babes against the ground . In some edifices of the greater buildings and houses , where fire could lesse serue their malice , demolishing the roofes & walles , they left their beauty equal to the earth . So that now the auncient statelines of the Cities , which was in time past , no more is to be seene , then if it had neuer beene : yea most Townes haue few or no inhabitants . For euen at this day what so may be found remayning , ⸬ are eftsoones laid wast & desolate : as they vtterly haue in Carthage ruinated the Theatres , the Temple Memory , with the passage surnamed ⸬ Celestis . And to speake of those thinges which touch vs nearest , the chiefe Church where lie entombed the bodies of the holy Martirs Perpetua and Felicitas , that other of Celerina , of the Scillitans , & the rest of the Churches vnsubuerted , ⸬ they by licentious tiranny enslaued vnto the seruice of their owne religiō . But where any munitions were , whereunto their laberous furie could not by assault attayne , innumerable multitudes being brought togither round about such Castles , with deadly weapons they slue them , to the intent that by stench of putrifying carcasses , they might extinguish , whome , kept off by walles they could not approch . ( afterwardes King of Italy ) who out of it paid him alwayes tribute , as to the Lord thereof , retayning neuerthelesse a portion vnto himselfe . Besides this he speedely charged his Vandals , that they should vtterly chase away naked the Bishops , and the Laytie also of the better sort , from their Churches and mansions . Which was accordingly in most of them performed : Many , aswell Bishops as Lay-men of marke , and honourable persons , to be slaues vnto Vandals , we our selues haue knowne . CHAP. IIII. Howe the Bishop and Clergie were handled at Carthage . AFTER this commaunded he ⸬ Quoduult-deus Bishop of the said City Carthage ( a man well knowne to God and the world ) and with him a very great company of the Clergie , naked and spoyled to be thrust into wether-broken ships , and so banished : whome God of his mercyfull goodnesse vouchsafed by prosperous nauigation to bring to the City of Naples in Campane . Senators and men of worship he first quayled by cruell confining from their mansion places , and afterward expelled them beyond the Sea. Nowe then the Bishop being ( as hath beene declared ) thrust out with his ⸬ reuerend Clergie , forth-vvith deliuered he vp to his owne Religion , the Church called Restituta , at vvhich the Bishops customably made their abode : the rest also vvhich vvere vvithin the vvalles , he tooke away , together vvith the goodes vnto them belonging , and of those without the walles , he seazed as many as he would ; especially vpon two very fayre and large of the holy Martyr Cyprian ; the one where he shedde his bloud , the other where his body vvas buried ; vvhich place is called ⸬ Sheepe-cotes . But vvho is he that can vvithout teares call to minde , howe he gaue commaundement , that the bodies of our dead should not ( but in silence and without solemnity of hymnes ) be brought to the graue ? Whereunto he also added , that the Clergie remayning should be punished with ⸬ exile . While these thinges vvere doing , the ⸬ principall Priestes and notable persons of those Prouinces , which with to be brought : which Sebastian taking in his hand , spake thus . This loafe that it might come to this finenesse and whitenesse , as to be counted fitte for the Kinges boorde , was first boulted from the base gurgeons and branne , then , of a heape of flower was moystened with liquor , and so passed water and fire , comming thereby to be both faire to sight , and pleasant to taste : * Euen so haue I also already beene grownd in the ⸬ mill of our Catholike Mother , purged as cleane flower , and tryed with the siue , sprinckled with the water of Baptisme , and baked vvith the fire of the holy Ghost : and as this bread out of the Ouen ; so haue I by the diuine Sacraments ( God being the workeman ) issued pure and cleane out of the celestiall Font. But may it please you to performe that which I nowe propose ; let this loafe bee broken in peeces , steeped in vvater , moulded againe , and then put into the ouen , thence if it come out better then it already is , I vvill doe as you exhorte . Which proposition when Gensericke with all them in presence had heard , he was so intangled , that he could finde no solution , and therefore afterwardes slewe that warlicke personage , by another sort of argument . CHAP. VI. The Church sore oppressed : Bishops banished . TO returne from whence I digressed : sauage commaundements raysed vp daylie terrour , so that compassed in midst of the Vandals , we had not any leasure to take breath : neyther might place of prayer or ⸬ sacrifising , be any where obtayned by our complaints , so that the prophefie was then manifestly fulfilled . Nowe is there neyther Prince , Prophet , nor Captaine : nor place to sacrifice vnto thy name . Euery day wanted not injuries , euen to those Priestes , who were in such regions , as payde contribution to the Pallace . * If any man in his exhortations to the people , named by chaunce ( as the manner is ) Pharao , Nabuchodonosor , Holofernes ; or any such like , it vvas layde to his charge , that this he had mentioned in derogation of the Kinges person , and banishment was his immediate rewarde . Neuerthelesse as this persecution was in some place openly practised ; so in an other quarter was it more * couertly put in vre , that by such deceipt sooner might the name of the Godly be extinguished . Many Priests we knewe at that season for this cause exiled ; as Vrban Bishop of Girben , Crescens metrapolitan of the Aquitan City , vvho had vnder him six-score Bishops suffragans , Habet-deum of Theudeles , Eustrace of Suffecta , and two more of Tripoly , one of Vicissibrata , and Cresconius of ⸬ Een : Foelix also Bishop of Adrument , for that he had * receiued one Iohn a Monke from the other side the Sea , with diuers others also , whome it were ouer long to recite : during whose exile , neuerthelesse it was not permitted to enstall others in their Cities . Amidst those troubles stood the people of God fast in their beliefe , and like bees labouring their hiues , and combes , encreased and grewe strong by the ⸬ sweet tentrels of faith . In so much that the Scripture was accomplished . The more they were afflicted , the more they multiplyed , and preuailed exceeding much . CHAP. VII . Of Deo-gratias and Thomas , Bishops of Carthage . IT came to passe in processe of time , that to the city Carthage , after so long discontinuance & desolation , was at request of Valentinian the Emperor , ordayned a Bishop , who had to name Deo-gratias . The actions of whome & what God wrought by him , who so should endeauour particularly to set downe , the day would faile him before he had deliuered any just part thereof . Being created Bishop , it fell out ( our sinnes so deseruing ) that Gensericke in the fiftenth yeare of his raigne , tooke the most noble and famous City Rome , carrying away with him the treasure of many Princes , together with the people . After the arriuall of which captiue multitude at the African shore , the Vandals and Moores sharing them ( as the fashion of the Barbarians is ) husbandes were separated from their wiues , children from their parents . Forth-vvith this notable Prelate full of Gods spirit , caused all the golden and siluer vessels belonging to diuine seruice , to be sold for their redemption from barbarous litle dying , seeme nowe to be onely three ; if at least-wise there be so many : Vincent the ⸬ Vigitane Bishop , Paul the ⸬ Sitmaritane ( a Paul indeede no lesse in desert , then name ) and one Quintian , who flying the persecution liueth nowe a forraigner in Adessa a City of Macedon . CHAP. VIII . The notable constancy of Maturian and Maxima , as well in vowed chastity , as in profession of faith ; and what followed thereof . WEE find in that season many martyrdomes , but of Confessors a great multitude : some of whome I vvill endeauour to recite . One of those Vandals whome they cal ⸬ Coronels of thousands , had to his slaues ⸬ Maturian and Saturian , and two of their brethren : and with them was fellowe seruant , a notable handmaide of Christ named Maxima , both in body and force beautiful . Maturian being an Armourer , and doing seruice very agreable to his Lord , and Maxima gouerning the houshold , it entred into the Vandals imagination to joyne them in marriage , thinking by wedlocke to establish their loyalty towardes him . Maturian ( as worldly yong men are vvont ) affected the marriage : Maxima already ⸬ consecrated to God , rejected the spousals of men . When the time came that they should goe to the solitary chamber of their secrets , and that Maturian ( ignorant vvhat God had decreed of him ) was desirous to be bold with her , as with his wife , the seruant of Christ with quicke voyce answered him ⸬ To Christ ( O brother Maturian ) I haue dedicated my body , neither can I be partaker of humane * marriage , seing I haue already a heauenly and true spouse ; but this counsaile I giue thee . It is in thee if thou wilt so bring the matter to passe , that thou thy selfe maist also delight to become his seruant , whose spouse thou seest I haue chosen to be . So well framed this motion through our Lord Gods appointment , that giuing eare to the Virgin , he aduāced the gaine of his soule in his yong yeares . To the Vandals eares came not the contract of this ⸬ spirituall secret , vntill Maturian nowe mortified & changed , perswaded his brethren likewise , that as his true brothers they would partake of the treasure , which he had found . He thus ⸬ conuerted with his three brethren , they altogether , with the Mayde in their company , issuing priuily forth , were associated into the Tabracene Monastery , which the noble Pastor Andrewe then gouerned . And she not farre from thence liued in a Monastery of ⸬ Virgins . This could not be hidden from the Barbarian , who by diligent search and many rewardes , made enquiry after them . Finding out therefore , ⸬ no more his slaues , but Christs , with fetters & torments , he vexed the seruants of God : dealing with them , not onely that they should vse carnall knowledge ; but ( which is worse ) that with filth of rebaptisation they should defile the beauty of their faith . King Gensericke , to whose eares this matter at last came , gaue charge that they should be so long tortured , vntil they consented & yealded to his will. He commāds strong trunchiōs knotted like a saw , and ⸬ as bigge as one could gripe , to be addressed with their clubbed ends : which not only brake their bones , dashing against their backes , but pearced inward also with their sharpe prickes , and fetching streames of bloud , by renting the flesh discouered the bowels . Neuerthelesse in the day following were they alwayes made whole , in so much that often ( & for a long space ) no signes of their hurts appeared , which by Gods holy goodnes were euermore cured . This passed , and Maxima remayning vnder fore imprisonment , was streatched out vpon an vnmerciful ⸬ payre of stocks , whome as the seruants of God visited with great resort , before them all the strong timbred engine & huge peeces of wood , became rotten , and fell asunder . This miracle both is famous by the report of them all , & the party to whome the prison appertayned , affirmed to me with an oath that it was true . But when the Vandal neglected to acknowledge her vertue , Gods anger beganne to worke reuenge in his house . He himselfe with his children dyed , and the best also of his cattle perished . The Lady remayning a widowe , destitute of Sonnes and substance , offered as a present the seruants of Christ to ⸬ Sersaon the Kings cosen ; Who hauing receiued them very thankfully , an euill spirit began presently by occasion of the Saints , in sondry wise to vexe his children and family . What happened the King had word by his Kinsman , and decreed thereupon that they should be sent into banishment to ⸬ Capsur a Heathen King of the Moores . As for Christs handmaide Maxima , he of his owne motion , as one confounded and ouercome , dismissed her : who yet liueth Mother to a multitude of ⸬ Gods Virgins ; and is one whome I knowe well . They were conuayed & deliuered vp to the said King of the Moores , inhabiting in the desert called Caprapict , where the Disciples of Christ , beholding amongst the Gentils diuers prophane sortes of sacrifices , beganne by admonition and example also , to inuite the Barbarous nation vnto knowledge of our God. By which meanes they gayned to Christ a huge multitude of the rude Gentils , amongst whome the name & fame of Christian religion had neuer before beene blazed , nor spred by any man. Then bethought they howe best the vnmanured & barren soile , might by preaching be cultured , and prepared to receiue the seede of the Gospell , and subsequently be watered with holy Baptisme . Sent are messengers through the wide journies of the wildernesse , and ariuing at length at * Rome , make petition that some Priest & with him ⸬ Deacons , might be sent vnto a people imbracing the faith . Which suite ⸬ Gods high Bishop with no small joy accomplished . Erected is a Church ; baptized are wonderfull great numbers of the Barbarians , and of those which vvere Wolues , encreaseth a plentifull flocke of Lambes . Relation whereof when Capsur had made to Gensericke ; swelling with enuie , he willed the seruants of God to be drawne by the feet at Chariots tailes in ful course , so to end their liues amongst thickets and thornes , and that the bodies of those innocents haled forwardes & backwardes , should be torne with sharpe prickles of the bushes and brambles : being in such wise boūd , that they might view each others end . Who as they thus tyed beheld one another , the wild horses being in race , and the Moores lamēting at the sight , euery of them at the point of the swift flight thus tooke his farewell . O brother pray for me , God hath fulfilled our desire : O this is the way to the kingdome of heauen . In such wise praysing and singing , and the Angels rejoycing at the sight , their soules departed ; where euen vntill this day our Lord Iesus Christ leaueth not to worke great * miracles . B. Faustin Bishop of ⸬ Burtinita protested to me once , that in his presence a blinde woman there receiued her sight . they entered at the very houre , when the diuine Sacrament was in distributing to the people , and with extreame fury ⸬ scattered on the pauement the body and bloud of Christ , prophaning the same vnder their beastly * feete . CHAP. X. The glorious profession of Armogas , his miraculous tombe . The happie constancie of Masculas . AT this time Gensericke by the setting on of his Bishops , gaue commandement that none but Arrians should beare office in his , or his childrens Court. They came amongst others , to our ⸬ Armogas , whose legges when they had often and long strayned vvith bigge stringes , and with nipping and twanging sinewes had as yet rather wrinkled only , then furrowed his forehead , wherein * Christ had fixed the standard of his Crosse : the Saint looking vp to heauen , the strings and sinewes brast in sunder like spiders twist . When the Torturers sawe the sinewie thongs burst , they brought againe and againe stronger cordes , yea ⸬ horse-ropes ; all which came to nothing at his only calling vpon the name of God. Hanging also by one foote with his head downeward , he seemed to all men as if he slept vpon a feather-bed . When Theodoricke his Lord , and sonne to the King ( torments not preuayling ) would haue commaunded him to be beheaded , he was stayed by his Priest Iocundus , telling him : you were better make him away by sondry vexations . For if you kil him with the sword , the Romans will beginne to publish him a Martyr . Theodoricke hereupon condemned him into the Prouince of Bizagena , there to digge pittes : afterward ( as it were to greater despite ) he willed that he should be a Cow-heard hard by Carthage , where hee might be seene of all men . At which time hauing reuelation from our Lord , that his houre of rest approched , he called vnto him one Foelix a worshippefull Christian , Steward of the Kings Sonnes house , and which reuerenced Armogastes as an Apostle , and said vnto him : the time of my dissoluing is at hand , I desire you by the faith which both of vs embrace , that you will bury me vnder this Elme tree , which if you doe not , you shall render account thereof to God : not that he cared where or howe his body should be buried , but that it might be manifest what Christ had reueiled to his seruant . Foelix answered : farre be that from me , venerable Confessor : nay , I will bury you in a Church with that triumph and honour that you deserue . Blessed Armogastes replyed , not so ; but you shall doe as I haue said . He loath to contristrate the man of God , promised indeede to fulfill that which he requested . VVithin very fewe dayes , the performer of so good a confession of faith , dyed . Foelix hastened to prepare the designed graue vnder the tree ; and because the knotty rootes intangled vvith the drie earth , bredde delay ; least the Holy body should be buried vvith the latest , cutting the rootes quite away , and digging much more deepe , they beheld a ready coffin of very glistring marble , such as perhaps fewe or no Kinges haue enjoyed . But neither am I to pretermitte one ⸬ Masculas ⸬ Master of the reuels ; whome diuersly shot at , to depriue him of the Catholike faith , the King himselfe at last with glosing wordes inuited , promising to heape vpon him riches , if to his will he lent an easie eare . When for all this he remayned constant and vnconquered in faith , the King vvilled that he should vnder-goe the sentence of death ; yet craftely gaue secreat instructions , that if at the exigent he dreaded the stroke of the brandishing glaiue , so much the rather he should dye , not thereby being rendred a glorious Martyr : if contrarywise he vvere found constant in his confession , the sworde should be stayed . But he ( Christ giuing him solid foundation ) became an vnmoueable pillar , and retourned a glorious Confessor . Though the enuious enemy vvould not make him Martyr : yet could he not violate the dignity of a Confessor . CHAP. XI . The magnanimious resolution of Saturus . WE knew an other at the same time by name Saturus , vvho being a bright member of the Church of Christ , many times ⸬ with catholike liberty reproued the impiety of the Arrians : & Steward he was of Hunricks house . Conspired it was through the instigation of ⸬ Mauridan a Deacon , whome vngratious Hunricke singularly respected , that Saturus should be made an Arrian . Honoures with much riches are proffered in case he cōsent , dire torments are prepared if he refuse , this option being set before him , that vnlesse he obeyed the Kinges commaundement at the first discussion , presently forfeyting house and substance , his slaues and children should be sold , and his wife before his eyes , be deliuered vp in wedlocke to a camel-driuer . He on the other side full of Gods spirit , preuenting in a sort their wickednesse , doubted not to exasperate their fury so farre . Whereupon his ⸬ vvise without her husbandes priuity , secretly besought respite , and obtayned it at their handes , who had in charge the putting of this rigorous sentence in execution . Then went she a second Eue vnto her husband , being before hand ⸬ taught her lesson , and aduertised what to say : yet found she not him an Adam , that would dare to touch the illecebrous aples of the forbidden tree . For ⸬ not Indigent , but Satured was he called , saturate with the plenty of the house of God , and one that had drunke at his delicious streame . To the place where her husband al solitary was at his prayers , came this woman ; her garments rent , her hayre about her eares , accompanied with her children , and a litle sucking infant in her handes ; whome casting at her husbands feete , and with all her armes about his knees , she hissed forth this serpentine voyce . Haue compassion ( O my sweetest ) of me thy poore wife , and no lesse of thy owne selfe ; haue compassion of these children common to vs both . Here behold them before thine eyes . Let them not be subject to seruile condition , whome descent of our stocke hath made noble . Let not me be yoked to a base and shamefull marriage , yea and my husband yet aliue : me ( I say ) who so often at feasts applauded to my selfe in my Saturus . God knoweth full sore against thy will shalt thou but doe that , which voluntarily perhaps many haue yealded vnto . He gaue her for answere those vvordes of Iob. Thou hast spoken like a foolish woman . Well should I be afraide , if there were no other joy , then the bitter sweets of this life . Thou seruest nowe the Diuels turne , O wife : who , if thou didst loue thy husband , wouldst neuer drawe him to a second death . Let them take away my children , seperate my vvife , spoyle me of my goodes , I secure of my Lordes promise , will sticke fast to his vvordes . If any man shall not forsake wife , children , landes , or house , he can not be my Disciple . The end was this : the woman refused by aduised reasons , went her way : Saturus couragious ⸬ for a Crowne , is examined , spoyled , punished , and sent away a begger , forbidden by going abroade to haue any vvhither to resort . All tooke they from him , only of Baptismes stole could they not bereaue him . Thus passed this , and Gensericke commaunded the Church of Carthage , the Priests and their Deacons being dispersed into sondry places for want of a Bishop ; which was hardly opened at meditation of Zeno the Emperor by Seuerus a noble man of Rome , where vpon they al retourned from banishment . What ⸬ he did in Spayne , Italy , Slauome , Champayne , Calabre , Poole , Sicil , Sardinia , Abruzo , Venice , Lucania , Epire , Greece , they can best declare which endured it . Here let the end be of our no lesse arrogant then cruell persecution , sustayned vnder Gensericke . He raigned ⸬ thirtyseauen yeares and moneths three . THE SECOND BOOKE . CHAPTER . I. The dissimuled demeanour of King. Hunricke . GENSERICKE being dead , his eldest Sonne Hunricke succeeded , who in the beginning of his raigne , was somewhat tractable and moderate ( after the accustomed subtilety of the Barbarians ) especially concerning our affaires in religion . So that whereas heretofore vnder King Gensericke it had beene proclaymed , that there should be no spirituall assemblies : now people made their meetinges afresh . And to giue remonstrance of a religious Prince , he caused the Manichaean heretikes diligently to bee searched out ; many of whome he burnt , most hee sent away to forraigne shippes . All which ⸬ Manichees in a manner he found to be of his owne religion , principally such as were Priests or Deacons of the Arrian heresie : which set him more on fire , because of the shame thereby redounding . One amongst them was found called Clementian a Monk , who had this their poesie charactred on his thigh : A Manichaean Disciple of Christ Iesus . For this cause did the said tyrant the more endeauour to please ; because in this one thing he much displeased , that with insatiable desire euermore eagrely gaping after his pray , he burdened the prouinces of his Kingdome with sundry vexations & impositions ; so that of him precisely it might besaid A King needing reuenewe is a great ⸬ calamity . CHAP. II. Eugenius created Bishop of Carthage , and of his vertue . ZENO the Emperor and Lady Placidia making intercession , ⸬ by their letters , authorized that the Church of Carthage might to themselues elect for Bishop whome they thought good , hauing beene destitute of such an ornament now full 24 yeares , it was condescended vnto by Hunricke , and licence graunted . He sent therefore to the Church Alexander a noble man , who brought this message ; that the Catholikes should in his presence , postulate for themselues a worthy Priest . He sent also by his Secretary ⸬ Vuitared a Proclamation to be publikely read , contayning this tenour . Our Lord the King hath willed vs to shewe you , that the Emperor Zeno , and most renowmed Placida , haue written by Alexander a noble man , requesting by their letter , that the Church of Carthage may haue a peculiar Bishoppe of your religion . This he hath giuen commaundement should be performed , and hath written backe vnto them , or prescribed their Ambassadors to make report , that according to their desire , yee may ordayne Bishoppe whome you will , vnder this condition , that in like sort the Bishoppes of our religion that are at Constantinople , or in any other Prouinces of the East , may by his commaundement haue free liberty to ⸬ preach to the people , and exercise Christian religion , in what language they will in their owne Churches , in such sort as you here , or in other Churches of Africke , haue free arbitrement to ⸬ say Masse , or preach in your Churches . For if this be not obserued towards them , not only the Bishop that shal be created and his Clarkes , but all other Bishops also with their Clergy ouer the African Prouinces , shal be commanded to the Moores . As soone as this edict was in my owne hearing read before the whole congregation , the 14. Calendes of ⸬ Iune ; wee beganne sorrowfully to murmur amongst our selues : for that by this politike pretext , a persecution vvas like to followe ; and it is well knowne that to the Ambassador we made this answere . If the matter goe thus , and stand vpon such pernitious conditions , the Church delightes not to haue a Bishop : let Christ gouerne it who at all times hath vouchsafed to guide it . Which information the Ambassador neglected to admitte , and with all the people burned with desire to haue present dispatch , vvhose crie vvas intollerable , and could by no means bee appeased . ⸬ Eugenius therefore a holy man and one acceptable to God , was chosen Bishop , of vvhose election the Church of God was greatly recomforted , people Catholike liuing vnder a barbarous gouernement , triumphed to see the auncient creation of their chiefe Bishop , againe renued . The greatest number of young men and women by their vniuersall joy well witnessing , that they had neuer seene a Bishoppe sitting in his Pontificall ⸬ Throne . This man of God , that blessed Priest Eugenius , beganne by vertuous conuersation to be reuerently esteemed , euen of ⸬ those without , and to be so louing to al , that he would gladly haue left his life ( if it might be ) for euery of them . Such great almes also our Lord did by his meanes exhibit , that it seemed incredible how so much could be bestowed , where the Barbarous possessed all , the Church hauing not the value of on penny . His humility , charity , and piety wherewith he was endued from heauen , who so would attempt to expresse , he should faile of his purpose . It is for certaine , that mony neuer stayed with him , except perhaps it had beene offered when the Sunne hauing ended his course , gaue place to darknesse ; and then only he reserued what might serue for a day , not what couetousnesse might haue vvished , our Lord daylie sending him greater store . But his fame waxing euery where glorious and manifest , the Arrian Bishops , especially Cyrill , beganne to be tormented with sore enuy , and pursued him with daylie quarrels . To be short they put into the Kings head , not to suffer him to sit in his Pontificall Throne , nor preach after his accustomed manner : Further to forbidde him , that any men or women attyred after the Vandall manner , should be seene in the church . The Bishop answered as became him : The house of God is free for all ; those which enter , no man may driue forth : and the rather , for that an exceeding multitude of our Catholikes vvent after their guise , by reason of seruice in the Kings Court. CHAP. III. The terrible vsage practised vpon Courtiers , resorting to the Catholike seruice . SVCH answere , as soone as the King had receiued from the man of God , he ordeyned torturers at the Church-gates , who , when they espied man or woman clad like one of the Vandall nation , forthwith clapping on their heads flesh-hooks and writhing about the same their lockes of haire , with a strong twitch pulled away both haire and scalpe withall , from the head : some being thus serued , lost therewith their eyes ; certayne also dyed outright . The women after this torment endured , were carried through the streets to the gaze of the City , with a Cryer before them , which they ( who suffered it ) made reckoning of , as a great gaine : many of whom we knewe ; but any one of them to haue for the paine forsaken their straight way , I neuer knew . When by this meanes he could not infringe the constancy of any one of the faithfull , he determined that none of our religion being of his Court , should receiue their prouision of corne , or accustomed penfions . He proceeded also to trie them with rurall labours , & sent men of good calling & delicately brought vp , to the Country of Vtica , there vnder the seruent parching of the Sun ⸬ to delue for tillage , whither all of them cheerefully going forwardes , rejoyced in our Lord. Amōgst whome one of the company had a withered hand , which for many yeares stood him in no steede , who therefore not vntruly alleadged that he could not work yet was he so much the more violently pressed forth . But as soone as they came to the place , and that all falling to their prayers mourned , & principally for him ; through the mercy of God , that dry hand of the Confessor became hole . This was the entrance of Hunrickes persecution , and now began our griefe and ⸬ trauailing . CHAP. II. The horrible tyranny of Hunricke toward his owne linage . HE , who had nowe begonne to shewe himselfe desirous ( although it otherwise fell out ) to leaue his Kingdome to his children after his death , persecuted cruelly his brother Theodoricke with his sonnes , and the sons likewise of his brother Genton , of whome not one should haue escaped , had not death interupted his designment . First for asmuch as he knew the wife of ⸬ Theodoricke to be a politike woman , he slewe her vpon pretended ruine , least by some witty wile she should ( as I suppose ) arme her husbāds eldest sonne against the tyrant , as she that was both wise and sage : After whom was also slayne her eldest sonne , who had beene brought vp in learning , and by the constitution of Gensericke , should first of all his nephewes enjoye the Kingdome , being the eldest of them all . Proceeding yet farther , he resolued vpon more cruelty , and caused Iocundus a Bishop of his owne sect ( whome also they called Patriarch ) to be buried in the market-place , before the staires of the newe streete , in face of all the people ; for no other cause , but that he was held very deare in the house of Theodoricke the Kings brother , by whose assent it may be , that the said familie might haue obtayned the Kingdome . Which impious villainy gaue vs to foresee the mischiefe that hung ouer our owne heads , saying one to another : he that sheweth such cruelty to his owne Priest , when will this fellowe spare vs and our religion ? Next he banished with inhumane exile , Godagis the elder of Gentons sonnes , and his wife , without permitting the solace of seruant or hand-maide . His brother Theodoricke likewise ( his wife and sonne being before slayne ) he sent packing , naked and in distresse : after whose death he set his litle infant , & two daughters of ripe yeares , on Asse backes , and to their great affliction sent them wandering farre away . Diuers Earles and Nobles of his owne nation he pursued , laying false surmises to their charge , for that they ⸬ fauoured his brother . Some of them he burned ; others he slewe with the sworde , a right imitator of his Father Gensericke , who drowned his brothers wife in Amsag the ⸬ famous Riuer of the ⸬ Cirtenses , waighty stones hanged at her necke : and after the death of the mother , slewe also her sonnes . Sondry had beene commended vnto Hunricke ( and that vnder an oath ) by his father Gensericke at his death , whome , he vnmindfull of fidelity , and violating his oath , put to death by fire , and sondry torments , ⸬ Heldicas , whome his father had sometime made gouernour of his Kingdome , nowe an aged man and full of yeares , he beheaded , and burnt his wife in the midst of the City , together with an other woman called ⸬ Thamaria : the bodies of whome he willed to be drawne through the streets , hardly suffering them at the entreaty of his Bishops , to be buried at euening , when they had layne al the day in open viewe . ⸬ Caniut brother to Heldicas , hauing fledde to their Church , he might not slay , whome yet he shut into a filthy draught , and made him there liue a long space : lastly condemned him with a certayne goat-heard & a Country fellowe , to digge holes for vines ; whome besides this he caused to be rent with terrible whips , twelue times in the yeare , that is euery moneth once , scant graunting them a litle water and browne bread . This they suffered fiue yeares or more , who if they had beene Catholikes and endured for their faith , these punishments might haue auayled them to an eternall rewarde . But thus much I could not but write , least the kings impiety euen towardes his owne company , should be omitted ; who not only brent with flames his Bishop locundus ( as I haue already told ) but very many other in like manner of his Priests and Deacons , that is to say of Arrians , he addicted eyther to flames or to ⸬ keepe beasts . All those being now in short space cut off , whome he feared ; and hauing established ( as hee thought ) the Kingdome , which neuerthelesse was to be but short & transitory , being somewhat secure and voide of affaires , he addressed all the instruments of his fury , to persecute the Catholike Church . CHAP. V. Visions sorewarning the Catholikes of persecution towardes them . YET before the tempest of persecution fel , the imminent mischief at hand , was foreshewed by many visions and tokens , which wēt before it . For almost two yeares before it came , a certaine man sawe Faustus Church glittering with accustomed ornaments , & while he rejoyced in the brightnesse of so great glory , as the tapers gaue goodly light , and aswell the rich pals and cloathes as the lampes glistered ; sodainly ( as he said ) the amiable clearenesse of that light vanished , & darknes succeeding , a fauour abhominable arose , and all the cōpany of the fathers present , were by certaine Arrians driuen out of dores ; so much the more to be lamented because he sawe not the former beauty restored any more : this vision he which saw it , told in my hearing to holy Eugenius . A certaine priest also saw the same church of Faustus ful of innumerable people , & a litle after none at al , but in their place a multitude of swine . An other sawe a floore of wheate ready to be winnowed , the corne not ( as yet ) seperated from the chaffe ; and while he wondred to see so great a confused heape , sodaynlie a tempestuous whirle-winde with roring noyse beganne , the approch whereof the rising of the dust shewed ; by the force hereof all the chaffe flew away , the corne remayning . Then came a certayne tall personage , of a goodly countenance , and costly apparelled , who beganne to clense the wheate , casting away the empty and pined graines , such as vvere vnapt for slowre , vntill hauing thus tryed , and leased a good space , he had brought the greatnesse of that heape to a quantity , though winnowed and fine , yet passing small . Moreouer , an other told vs thus . A certayne high man stood vpon our Lordes hill , which is called Ziquens , and cryed on the right hand and on the left . Get yee hence , get yee hence . There was one vvhich beheld in a rudy skie , sulphury cloudes tossing vp and downe , which beganne to shoot forth mighty stones ; these stones falling to the earth kindled more fiercely , and flashed with greater flames , & entring into houses , burnt those whome they found within . He that sawe it said that he hid him selfe in a chamber , whither the ●●●me , through Gods mercy , could not approch : that the wordes of the Prophet might as ( I thinke ) be fulfilled . Shut thy dore , and be hidden a litle space , vntill the anger of God passe . The reuerent Bishop Paul sawe also a tree , streatching out with flourishing branches to the very heauens , which also was so well spredde , that it ouer-shadowed all Africke : and when al people tooke pleasure in the talenesse and beauty thereof , there came ( said he ) an Asse with great violence , who rubbing his necke against the stocke of the roote , ouer threwe by his shouing , that wonderous tree , not without a great cracke . Quintianus likewise an ⸬ honourable Bishoppe sawe him selfe standing vpon an hill , from whence he beheld an innumerable flocke of sheepe , and in midst of the flocke were two boyling pots . Butchers vvere also there , who did cast the flesh of those muttons into the seething pots , and by so doing the whole flocke was consumed . Imagine these two pots to be the Cities Sicca Veneria , and ⸬ Laribus , where the multitude was first assembled , and whence this fire CHAP. VII . The horrible banishing of almost fiue thousand persons , with certayne pittyfull accidents hapning in the same . WITH what floudes of teares shall I now present , how he banished to the wildernesse Bishops , Priests , Deacons , and other members of the Church , foure thousand , nine hundred , seauenty and six : amongst whome some had the gout , others through very age lost their bodily sight . Amongst whome was blessed Foelix Bishop of ⸬ Abbiris , who had fourty-foure yeares continued Episcopall dignity , and being stroken with a palsie , neyther felt any thing , nor could speake at all . Of whome being very carefull , because he could not ride , I perswaded that the King might be moued by some about him , to permit him at least ( being almost at point of death ) to remayne at Carthage : for to banishment he could by no meanes be carryed . Whereunto ( as is reported ) the Tyrant freshly answered : If he cannot sit vpon a beast , let wilde buls be coupled and drawe him tyed fast with ropes , to the appointed place . We carryed him therefore throughout the journey , bound ouerthwart a ⸬ mulets backe , as if he had beene a logge . All were brought together to the Cities of Sicca and Laribus , whither the Moores resorting , should receiue them deliuered vp to their handes , and transport them to the wildernesse . Then came thither two Earles , vvho with damnable subtilty beganne in sweete communication to deale vvith Gods Confessors . What meane you ( say they ) to be so obstinate , not to obey our Lord the Kinges lawes ; who may honourably stand in his presence if you speedely obey his vvill ? Streight way all with a great shout cryed out and said : We be Christians , we be Catholikes , we inuincibly confesse the Trinity one God. They were after this shut in a prison very grieuous , but somewhat large , where I found meanes to get in , made an exhortation to the brethren , and ⸬ celebrated the diuine mysteries . There were also very many litle children , whome their mothers followed , with motherly affection : some rejoycing ; others drawing them back : some were glad that they had borne Martyrs ; others perswading to the deluge of rebaptization , endeauouring to recall them from confession of their faith : but their allurementes could not then ouercome any , neyther made any one stoope vnto earthly affections . It liketh mee here briefly to declare what a good old woman did . As I trauailed accompaning Gods army , setting forwardes more by night then by day , because of the heate ; I beheld a poore woman carrying a bag , and other implements , leading in her hand an infant , and encouraging him in this wise . Runne ⸬ Sirra : seest thou all the Saints howe merry lie they goe forward , and hasten to their Crowne ? Whome vvhen I rebuked , for that shee seemed vnseasonable , presuming to thrust her selfe amongst the professed warriours of Christ , and being a woman to associate her selfe with men . She answered ⸬ Benedicite , benedicite , and * pray yee for me with this my litle nephewe . For sinner though I be , daughter I am to one , who vvas Bishoppe of Zurina ⸬ I asked her why then she walked in so meane a sort , and for what cause she had vnder taken so long a journey . Who replyed : With this my litle boy I goe to the place of banishment , least the enemy finding him alone , call him from the way of truth , to death . To these wordes I could answere nothing else , the teares trickling downe my cheekes , but only , Gods vvill be done . The aduersary , who nowe perhaps said in his hart : I will part the spoyles , I will glutte my soule , I will slay with my sworde , my hand shall rule . As soone as he sawe that he could not catch one , sought narrowe and filthy places wherein to penne vp Gods company . Then was to them denyed all comfort of accesse , for permitting vvhereof the keepers had beene beaten with staues , and sorely punished . The Confessors of Christ are tumbled one vpon an other , as swarmes of grashoppers , or ( to speake more properly ) as graines of corne . In which thronging together , there could be no meanes of stepping a side to doe the office of nature , but of necessity euen there vvas the receptacle of their ordure and vrine , so that the horrour and stench thereof surpassed all other manner of paynes . I vvas once ( not without much a doe , and deepe bribes bestowed on the Moores ) permitted to enter whilst the Vandals slept . Stepping in I began as at a mire , to sincke vp to the knees , and sawe that of Ieremie come to passe , who were bredde vp in Saffron 〈◊〉 , embraced 〈◊〉 . In fine being called vpon by the insolent and clamorous Moores , to hasten forward their imposed journey , issuing forth vpon a Sunday , their garments , face , and head besmeared with dirt : in cruell wise were they led away by those Moores , singing yet vnto our Lord vvith great joy : ⸬ Gloria haec est omnibus Sanctis eius . Present was there also at that time , Cyprian the blessed Prelate Bishop of ⸬ V●izi●ir , who to their singular consolation , cherished euery one with godly and fatherly affection , and not without streames of teares , ready to leaue his owne life for the brethren , and to yeelde himselfe voluntarily to the fellowships of their paines , if he might haue beene suffered . He spent in very deede in that hard distresse , all that he had , bestowing it vpon the impouerished brethren : for hee sought occasion how he might be joyned to the Confessors , being himselfe a Confessor already in preparation of hart , and in vertue : afterwardes passing many bickerings and calamities of prison , he enjoyed to his great gladnesse , the exile which he so desired . Howe great multitudes followed from sondry Countries and Citties , to see the ⸬ Martyrs of God , the wayes and pathes beare witnesse , not able to conteine the flocke of people , who comming as beholders , ranne vp and downe on the higher ground . An inestimable troupe also of the faithfull , with waxe tapers in their handes , descended downe ; who casting their childrē at the feete of the Martyrs , cryed out thus . * To whome wil you leaue vs wreatches , while you goe forwardes to your Crowne ? Who shall christen these sucklings in the font of the euerlasting water ? who shall impart vnto vs the benefite of Penance , by ⸬ reconciling and indulgence , absoluing vs from the bandes of our sinnes ? for asmuch as it is saide , whatsoeuer ye shall loose on earth , shal be loosed in heauen ? who shall with solemne prayers commend vs to the graue , when we dye ? By whome shall the wonted Rites of the ⸬ diuine Sacrifice be performed vnto vs ? Our hearts serue vs well to goe with you , if we might ; that so no necessity might seperate the sonnes from you our fathers . A midst these wordes , not destitute of ⸬ teares , is no man any more admitted to goe forwardes with them for their comfort : but the whole crewe was pressed forwasrds and made to runne , that they might reach to the laborsome lodging where the ⸬ Cannaua was prepared . As oft as the men fainted , or any other ( yea although tender children ) they were first punched forwardes with the toppes of staues , or with stones ; but afterwardes the Moores were commanded to tie by the feete , those which were not able to goe , & hale them through the hard rough places , like carcases of brute beasts . So , first were their garments rent , then all parts of their bodies . For here a head was dasht against the ⸬ sharp-edged rocks , there sides were thumpt ; so that life was gasped out , euen betweene the hands of them which haled them : the number of whome I could not reckon , thy were so many . Extant remayneth to be seene all alongst the common ⸬ high way , the reatchlesse buriall of the Saints , their graues witnessing , where they lie . The rest as stronger , ariued at the wildernesse , where being setled , they had barly ( as beasts ) giuen them for food . Where also is reported to be so great plenty of venimous wormes and scorpions , as to them who knowe it not , might seeme incredible , which with their very breath infect and poyson , euen such as are farre of . And they say that no man stung with one of those Scorpions , euer escapeth ; whose deadly venime neuerthelesse , was at no time found to haue hurt any one of Christs seruants , through his mercyfull protection . But vvhen as a vvhile they had beene fedde with barly-corne , that same also was afterwardes with-drawne , as though God , who rayned Manna to the auncient Fathers , could not as well sustayne his banished ones in so desolate a place . CHAP. VIII . Hunricke summoneth the Catholikes to disputation with the Arrians . SHARPER proceedinges were yet farther continued against the Church of God : he vvhich euermore destroyed the members thereof , being desirous to teare in peeces the vvhole body . For vpon the day of our Lordes ascention , an Ambassador of the Emperor Zeno ( not the King himselfe ) being present , came this precept directed to Bishoppe Eugenius , to safed to aduertise my meanenesse by his secretary Witared , who because it concerned religion and faith , did in the Church rehearse his charge vnto vs , both Clergie and people being present . By the contents whereof we vnderstand the Kinges Writ , to haue in like sort gone forth to all our ⸬ brethren Bishops , appointing vs to meete at a determinat day , to dispute of our faith . This ordinance vve signified , howe reuerently we embraced , & to the said secretary my meanenes gaue information , that all of the parties beyond the Sea agreeing vvith vs in one Religion and communion , ought to haue notice hereof ( for those of the Kingdome are all ready to obey ) especially for that it is the common cause of the whole world , and not only of the Africane Prouinces . For as much then as I promised to exhibite by ⸬ a second bill , a further answere , I humbly beseech your Honour , to present vnto our Lord and mercyfull Kinges eares , the information before mentioned , that his clemency may in good sort know , that wee ( God-willing ) by no meanes shunne the order taken for disputation ; but that vvithout assent of the vvhole , we must not take vpon vs to determine matters of faith . For this cause require we , that he vouchsafe of his great bounty , justice , and vvisdome , to condescend thereunto . Dated by Eugenius Bishop of the Catholike Church of Carthage . VVhen this information vvas put vp by blessed Eugenius : he vvho had nowe conceiued mischiefe , vvas pricked forward to vtter forth his impiety with worse vexation , and by ⸬ Cubadus Prouost of the Realme , sent to Eugenius this word . Subdue to me all the earth that the vvhole world may be brought vnder my power , and then ⸬ ( Eugenius ) vvill I fulfill thy demaund . Whereunto blessed Eugenius replyed , as he well might . That which hath no reason ought not to haue beene spoken : This is as one should bidde a man soare vp in the ayre and flie , which is contrary to the fashion of humane nature . For I said if the Kinges mightinesse desired to vnderstand our faith , which is the only true beliefe , let him sende to his friendes , and I vvill likewise vvrite to my brethren , that our Bishops may come , who togither vvith vs may demonstrate our common faith , especially to the Church of * Rome which is the head of all Churches . To this answered Cubadus . Then of like you and my Lord the King are haile fellowes . Eugenius answered ; Not so , but as I said , If he desire to knowe the true faith , let him write to his friends , that they send directions for our Catholike Bishoppes , and then will I write to the Bishops of our side : for the case is one and the same , of all the whole Catholike faith . This did Eugenius , not for that there wanted in Africke that could refell the aduersaries objections , but to the intent that they might come , who being farre from their Dominion , might haue more confident liberty , and withall open vnto all nations our injurious oppression . But he that contriued nothing but deceipt , would heare no reason , compassing by sondry presumptions , to molest & grieue whome soeuer of the Bishops he heard say to be learned . Already had he the second time banished Donatian Bishop of ⸬ Vibia , with an hundred and fifty bastinadoes ; and the Subfetulan Bishop Praesidius , a sharp witted man : After them serued he in like sort Mansuetus , German , Fuscle , and diuers others . While this was doing , he commaunded that none of our religion should haue any of theirs to sojourne at our boord , nor that they should at all eate at meales with Catholikes . Which thing was to them nothing beneficiall , but turned to our great aduantage : for if their speach ( as the Apostle teacheth vs ) is wont to creepe like a canker , howe much more could their familiarity at table infect ? seing the same Apostle commaundeth not so much as to communicate with the wicked at their meate . But nowe where the fire of persecution was once kindled , and that the fury of the malitious King did euery where flame , our Lorde shewed a miracle by his faithfull seruant , which I may not passe ouer . CHAP. IX . Eugenius Bishop of Carthage restoreth by miracle , sight to a blinde man. THERE was in this city Carthage a certaine blinde man , well knowne to all the City , by name Foelix , this man was visited of God , and at night by a vision receiued he this commaundement . Get thee hence and goe to my seruant Eugenius , say that I haue sent thee to him , and at the houre when he halloweth the Font , where by those which come to the faith may be Christned , he shall touch thy eyes and they shall be opened , and thou shalt see the light . Warned by such apparition , yet reputed he himselfe ( as it often falleth out ) beguiled by a dreame ; neyther would he arise , but drowned againe vvith sleepe , was in like manner againe called vpon to goe to Eugenius . He neglected neuerthelesse as before , and the third time being hastily and sharply rebuked , raysed vp the boy , which was wont to reach him his hand , and gets in all haste to Faustus Church , & after prayer made , he signifieth to Peregrine a Deacon ( neither without streames of teares ) that he had to speake with the Bishop , and to declare a secret vnto him ; vvhich the Bishop vnderstanding , willed the man to be brought in . For already in solemnity of the feast , resounded the ⸬ Nocturne , Hymnes throughout the Church , and the people were singing with loude voyces . The blinde man told in order his vision , and plainely said : I will not leaue you vntill according to our Lords hests , you yeald vnto me my sight . Depart from me said the holy Eugenius , a sinner I am , and of all other sinners most vnworthy , as one , who therefore am reserued vnto such times as these . But the other clasping about his knees , said nothing else then as before : Render me my sight . Eugenius then esteeming it a certayne kind of shamefull ⸬ rigour , if he should stifly refuse , and because withall the time did call him away , accompaned with the Clergie he went along with the man to the Font. Where kneeling downe , not vvithout great groanes , hee pearced the heauens with sighes , and ⸬ blessed the whiuering waters . As soone as he had risen from his prayer , he said to the blinde : I haue told thee already ( brother Foelix ) that I am a sinfull man : but he , which vouchsafed to visit thee , performe to thee according to thy faith , & open thy eyes . At these words he signed his eyes with the standard of the Crosse , and through the grace of God , the blinde man receiued sight : whome hee there retayned by him , as long as the baptising endured ; least by reason of this so great a miracle , the people should oppresse the man with great concourse about him . Then was it manifested to the whole Church ; and the blinde man went with Eugenius to the Altar ( as the manner is ) to make an offering to our Lord , for his health receiued , which the Bishop tooke and laide vpon the Altar : and the people through extreame joy , gaue an ⸬ vnappeasable shout . Straight way went one with hasty report hereof , to the King. Foelix is featch away , examined what had passed , and how he receiued his sight . He vttered the whole in order : the Arrian Bishops said that Eugenius had wrought by sorcery . And because ( oppressed with the clearnesse of the thing , so that they could not shadowe it ) they were greatly confounded ( for Foelix was a man wel knowne to the whole City ) if it had beene lawfull , they would therefore haue slayne him , as the Iewes sought to put Lazarus to death after he was raised to life . CHAP. X. The impudent and vnreasonable proceeding of the Arrians , about their chalenge of disputation . NOWE drewe neare that quarrelling day , appointed the Calends of February ; there assembled Bishops , not only of Africke , but of many Islandes also , wearyed with affliction and sorrowe . Many dayes togither there was no mention of disputing , vntill in the meane-space ⸬ he had singled out the skilfullest and learnedst persons , to the intent that by sondry calumniations he make them away . For one of that learned crewe , named Laetus ( a stout & most learned man ) after long imprisonment he consumed by fire , thinking by so doing to strike a feare into the rest , & bleamish the cause . At last yet beganne the conflict of disputation , at the place which the aduersaries had chosen . Our Diuines therefore eschewing all tumultuous clamour ( least the Arrians should after say that they had by some of ours beene ouer-ruled ) chose certayne amongst their owne company to answere for all . Cyrill placed aloft for himself and his ⸬ attendants , a most stately throne , we standing on our feete : whervpon our Bishops beganne to say . Conference is there alway to be taken in hand , where not proud superiority of power beareth swaye ; but where an assembly is by common consent made , that the disputers debating the controuersie , and each part doing their endeauour , the truth may come to light . But nowe who shall be the disputer ? who the defender ? which with vpright ballance may eyther confirme that , which is rightly auouched , or refell vnreasonable assertions . When they vsed these and such like words , the Kings secretary answered . The Patriarke Cyril saith , that some of you arrogantly and vnlawfullie vsurpe to themselues the name of Catholiks . Our company then with protestation of the same , sayd : let it be read vnto vs by whose authority Cyril taketh vpon him this title . Thereat our aduersaries making a great stirre , beganne to cauill . And forasmuch as our side requested , that if the wiser people might not examine the matter , at least they might be lookers on ; all the sonnes of the Catholike Church there present , were cōmanded to haue a hundred stroks with a cudgell . Then beganne Blessed ⸬ Eugenius to say aloude : God , behold the violence , which we suffer , and consider the tribulation , which we sustayne of our persecutors . With this our men turning to Cyril , said : propound that which you intend . Cyril excused himselfe that he vnderstood not Latin. Our Bishoppes replyed that they alwayes knewe him to haue spoken Latin , that therefore he ought not nowe to drawe backe , especially seing he was the kindler of those coales . But he perceiuing the Catholike Bishops to be ready for to joyne with him , would needs by diuers illusions and shifts , auoyde audience : which our part fore-seing , had composed a Pamphlet concerning faith , very seemely and sufficiently compiled : this they nowe exhibited , with protestation : If yee be desirous to knowe our beliefe ; the faith which we holde , is herein comprised . The exhibited booke here mentioned , is omitted . For though P. S. erroneously entitle it Victors yet Victor himselfe hath already testified the contrary : and Gennadius noteth the Author thereof to haue beene Eugenius . ; THE THIRD BOOKE . CHAPTRR . I. The Churches are closed : the Catholike Bishops by Proclamation depriued of their Seas , and their goods giuen to Arrian Ministers . OVR booke being put vp and perused , yet could not they with their bleare eyes behold the light of truth : but wood for anger , and storming vvith outragious language , they tooke it very ill , that we called our selues by our name of Catholikes . And forthwith they falsly suggest to the King , that with clamorous noyse we auoyded audience of the matter , who giuing credit to their lyes , kindled at that present with choler , hastened to fulfill that which he had in his hart . And during the abode of the Bishops at Carthage , he sent his messengers secretly with an edict through the Prouinces , by force whereof in one day he closed all the Churches of Africke , and gaue vnto his Bishops for a gift , all the substance of the Bishops and of the Churches . And more then this , not knowing himself what he said , or of what he spake , the lawe which our Christian Emperors had long before decreed against them and other Heretikes , for the honourable maintenāce of the catholike Church , the same they blushed not to set forth against vs. Adding much of their owne heades , as seemed best to their tyrannicall power : For this is the forme of the proclaymed lawe . A PROCLAMATION . HVNRICKE King of the Vandals and Alanes , to all subiectes of our Realme . It is the part of triumphant vertue , and a thing worthy our ⸬ royall maiesty , to recoile euill deuises astainst their Authors . For whosoeuer inuenteth any wickednesse , let him impute it to his owne follie , if he fall into mischiefe . In which thing , our Grace following the ayme of Gods iudgement , hath assigned vnto all persons , as their desertes good or badde require . Prouoked therefore by such as haue thought meete to resist the commandement of our Father of ⸬ famous memory , or of our owne ⸬ clemency , we doe nowe take vpon vs at length , the censure of seuerity . For whereas by our authority , we haue proclaymed amongst all our people , that in the shieres of the Vandals , the Priests of the ⸬ Consubstantials should not haue their assemblies , nor take vpon them any of their mysteries , which indeede doe rather contaminate , then other wise . This when we sawe to be neglected , and that very many were found , which affirmed they kept and retayned the vncorrupted rule of faith : it is well enough knowne , that they were all cited vnder nine moneths warning , that they should with out any feare , assemble togither for disputation sake ( if at least they had any thing to say for their purpose ) at the Calends of Febr. the 8th . yeare of our Raigne . To whome after their meeting at the City of Carthage , when delay of the time prescribed was expired , we are knowne to haue granted farther respite of certayne dayes . As soone as they shewed themselues ready for the conflict , it was the first day propounded vnto them , by our reuerēd Bishops , that they should ⸬ directly proue consubstantiality by the diuine Scriptures : or at leastwise condemne that , which was decided and ⸬ cut off , by ⸬ more then a thousand Bishops from all partes of the world , at the Councels of Arimini , and Seleucia ; which thing they would not doe , but drawing the matter to a sedition , incensed also the people . The second day likewise , when we commaunded them to make answere concerning the same faith ; as it had beene proposed vnto them , they enterprised their former rashnesse and misdemeanour , perturbing all thinges with sedition and clamour , that they might not at al come to the conflict . Whereunto we them prouoking , haue ordayned that their Churches shall be shut vp , with this prouiso : so long to remayne closed vntill they assent to proceede vnto disputation : Which they waxing obstinate in their wicked deuises , haue refused to accomplish . So that it is in this case necessary , and most iust with all , to retourne vpon those men , what in the corps of those lawes is expressed , ⸬ which the Emperors by them induced into errour , did at seuerall times promulgate . ⸬ The substance of which lawes seemeth to contayne , that no Church should be open to any other , then to the Bishops of their owne institution , that it should be lawful for none other to * liue collegially , to make assemblies , or to haue or build any Churches at all , either in the City , or yet in the simplest places ; but that also attempted , escheat to the Prince . And moreouer , that inheritances annexed to any Church of their faith , should not any more be paide to their Prelates . Nor that such persons should haue licence ⸬ to passe vp and downe , whither them pleased , but should be banished from all Townes and Cities , neyther haue authority either to baptize , or to dispute of religion . That also they should haue no leaue ⸬ to giue orders , either to Bishops or Priests , or others appertayning to the Clergie ; a rigorous penalty being set downe , that aswell they which should suffer themselues to receiue such honours , as those also that were ⸬ giuers of such orders , should euery of them , be fined in tenne pound of gold , with their farther extension , that they should not be permitted to make supplication about it . Yea , if so be they had * by speciall seruice deserued respect , * yet should they not preuaile . But in case that notwithstanding this detriment , they persisted , then should they by conuenient prosecution , be exiled out of their Country . Toward the comminalty extended likewise those Emperors their seuerity , so that they might neyther bequeath , nor giue or take , euen that which was cast off and forsaken , not as made ouer vpon trust , not by legacy , not by grantes , not by executorship , not by any ⸬ bil or other manner of writinges . They also made such as were ⸬ pensioners in the pallace , liable to penalty of an excessiue forfeiture , *⁎* after the rates of their degree and dignity , that spoyled of all honourable priuilege they should incurre infamy , and finde themselues noted for publike offendors . To the ⸬ offices also of seueral tribunals , was prescribed the penalty of ⸬ thirty pound of siluer : which if they who persisted in their errour , had fiue times paid , then should such persons be conuicted , whipped , and so banished . Next had they giuen in commaundement , that the bookes of all those Priests , whome they persecuted , should be cast into the fire , and all other such bookes ; which in like manner we also nowe commaund to be done with those bookes , by meanes of which , iniquity hath induced it selfe into errour of that name . For as touching the seuerall persons , of whome was spoken , these ordinances they made , that ⸬ persons of excellency should euery of them forfeit fifty pound of gold , the ⸬ honourable fourty pound , Senators thirty , common Gentlemen twenty , Priests thirty , decurions fiue , marchants fiue , ⸬ common people fiue , ⸬ wandring ruffians tenne ; and who might happen to continue after this damage , their goodes confiscated , they should by banishment be punished : vpon ⸬ corporations in Cities , procurators also , and takers of leases , this penalty they inflicted ; that if they concealed , and did not disclose or atach such persons , presenting them to iudgement , they themselues shall make good the forfeiture . Moreouer to those who tooke the landes of the Crowne to farme , this mulct was set downe , that as much as was their yearely rent to the Kinges houshold , so much should they semblably pay into his Exchequor for a fine ; as in generall the like to be obserued in all , either hyrers or possessors of lande , which shall be minded to endure in the same superstition , I here doe appoint . Of Iudges farthermore , that who so were found not to be most instant in prosecuting this affaire , should be punished by outlawry , and losse of life . Also of the chiefe officers , that three should be punished , the rest be amerced , and caste in twenty poundes of gold . Of necessity therefore must all the Homousians be bound by the very like constitution , whome it is euident indeede to haue held , and still to hold the substance of ae wicked beliefe : vnto whome we nowe by this our decree denounce , that they abstayne from ⸬ all the a fore-said matters , which shall be prosecuted throughout all ⸬ estates in the Cities ; as likewise vpon Iustices , who neglecting the former ordinances , can be proued not to haue grieuously punished such as withstand the same . To all persons therefore intangled with the errours of the fore-mentioned faith of the Homousians , which hath wholy beene heretofore so condemned by a Councell of such a great number of Priests , we enioyne and giue commaundement , that they abstayne from all the fore-said affaires and contracts . Let them knowe , that nothing is permitted vnto them , but that semblable punishment attendes to inuolue them euery one , vnlesse before the Calendes of Iune , in the eight yeare of our Raigne , they conuert vnto the true Religion , which we reuerence and honour . Which prefixed day for no other purpose hath our piety afforded , then to the end that vnto such , as before hand renounce their errour , pardon be not denyed , and the obstinate be by due punishmentes chastised . But whosoeuer shall perseuer in that errour , whither they enioy Knight-hood of our house , or happely haue charge vnder seuerall Titles and imployments , let them be compellable to infliction of those mulcts aboue prescribed , according to the qualities of their degrees : nothing in the meane season being of any validity , which any of them may happen by surreption to obtayne , against priuate persons of what calling and place soeuer they be : This our proclamation willeth , that to be obserued , which in the former lawes was concerning such expressed , that they may vndergoe congruent punishment . Iudges prouinciall slackly putting our ordinances in execution , we will that they be sentenced by their superior Iudge . But to true worshippers of the Maiesty diuine ( that is to say vnto our Priests ) we by this our constitution doe decree and prouide , all manner of Churches belonging to the whole Clergie of the name aboue mentioned , in what places or Countries soeuer they stand within these Dominions , which ⸬ by the grace of God are vnder our imperiall gouernment , togither with all such thinges as to the same appertayne ; not doubting but to reliefe of the poore it shall proue more beneficiall , which to our ⸬ thrise-holy Bishops is so iustly giuen . We notifie then vnto all men this lawe of ours , issuing from the very fountayne of iustice , that none may pretend ignorance of our commaundement . Fare yee well 6. Cal. of March. Carthage . CHAP. II. Extreame proceedinges of Hunricke against the Bishops . AFTER these lamentable edicts , farced with intoxicate poyson , he willeth al the Bishops which were assembled at Carthage ( whose Churches , houses , and substance he had already seazed ) to be despoyled in their lodgings , and so driuen out of the Towne gates . Neyther seruant , nor beast , nor garment to change , was left them . It was farther more forbidden , that any man should harbour any one of them , or giue them susteynance . And who so should attempt for pity to doe the contrary , he with all his family should be brent by fire . Prudently did the Bishops , who were then cast forth , in that ( though begging ) yet they departed not from thence . For had they gone their wayes , not only should they neuer haue beene recalled : but they vvould haue belyed them ( as they did ) that they shunned disputation ; especially because when they should haue retourned , their churches had no goodes left , all being rifled . While therefore the Bishops lay round about the walles in the open ayre , it fell out so , that the wicked Tyrant went forth towardes the fish-pondes , vvhome they thought good to meete in the way , saying : Why are we so afflicted ? For what euils committed suffer we this ? If called to dispute , why are we spoyled ? why are we slaundred ? why are we deferred , and driuen to remayne amongst the dunghils here without in the Country , afflicted with hunger and nakednesse , farre from our Churches and houses ? Whome he beholding with a fell regarde , before he heard their complaint , willed the horse-mē with ful course to ride ouer them , that by such violence they might not only be trampled vpon : but be slaine outright . Many of them were then sore crushed , especially aged men . Then to the men of God was it commaunded to present themselues , and meete him at the Temple of Memory , vnwitting what treachery was there prepared . CHAP. III. A fraudulent oath is proposed to the Bishops . THITHER when they came , in a writing deliuered vnto them , was this serpentine subtlety inclosed . Our Lord King Hunricke , although lamenting your obstinacy , refusing as yet promptly to obey his will , and to become of the same religion where of he himselfe is , being now in purpose to deale gratiously with you , will ( if you sweare vnto the contents of this paper ) send you to your Churches and houses . Hereunto answered the Bishops with one voyce : We say still , as we haue already said , and will euer say : Christians we are , Bishops we are ; we hold the Apostolicall and only true faith . A litle silence hauing ensued after confession of their faith , the Kinges commissioners proceeded hastely to extort an oath from the Bishops : whereupon the blessed men Bishop Hortulane , and Bishop ⸬ Florentian joyntlie replyed : Depute you vs brute beasts , that we should easely & vnaduisedly sweare , ignorant what the writing contayneth ? The Kings messengers vvithout more stay disclosed to them the purport thereof , which with colourable wordes was glosed : for thus the entrapping tenour thereof comprized . Sweare ye , if ye desire that after the death of our Lord the King , his Sonne Hildericke succeede in the Kingdome : and if none of you will send any letter beyond the Sea. This oath if ye refuse not to take , he will restore you to your Churches . The mercyfull playne meaning of many , minded to haue sworne ( whereas God indeede prohibiteth swearing ) least Gods people might afterwardes say , that the Priests by not swearing , gaue cause that their Churches were not restored . Others of the Bishops more circumspect , smelling out the guilfull treachery , denyed to sweare , alleaging that it was forbidden by the authority of the Gospell ; our Lord himselfe denouncing . Yea and shall not sweare at all . Then inferred the Commissioners : Who purpose to sweare let them goe a-part . Which vvhen they did , by notary was straight enrolled what each said , in what City he was entitled . The like was done to them that would not sweare . Then were both parties committed to warde , and not long after , the deceiptfull drift of the oath , which before lay hid , plainely appeared . To those which would sweare , it was said : for as much as contrary to the commandement of the Gospell you vvould haue sworne , the Kings will is that you shall neuer see your Churches ; but being banished you shall lawfully receiue wast and vnhabited places , there to husbandry the ground ; yet with this clause * that you shall neyther say Psalmes , nor pray , or hold any booke to reade in your hand , nor baptize , nor giue orders , nor ⸬ presume to reconcile any man. In like manner to those which refused the oath they said . Because you wish not the raigne of our Lordes Sonne , therefore you would not sweare : for which consideration it is commaunded , that you shall be sent away into Corse the Island , there to hewe timber for ships . CHAP. IIII. The horrible cruelty of the Heretikes : the constancy of Dionisia and her Sonne , with others . THE Beast thirsting after innocents bloud , proceeded ( during that the Bishops vvere not as yet exiled ) and sent through all the Prouinces of Africke at once , his cruell tormentors ; so that no place , no house , remayned free from lamentation , screeching , & outcryes . They spared not any age or sex , but such only as yealded to their will. Some they cudgeled with staues ; some they hunge vp ; others they burned . Women ( and especially Gentle-women ) they tortured openly naked , against the lawe of naturall honesty . One of whome our Country-woman Dionisia , I will succinctly intreate of . When they sawe that she was not only bolder , but more beautiful also then other Matrones , they willed her first to be vnrayed , and made ready for cudgels . Who in her payne cryed boldly vnto them : I am assured of my God ; vexe me how you list , only my woman-hood diclose yee not . But they with greater rage set her naked vpon an higher place , for a publike spectacle . Amidst the stripes of the woundes , while streames of bloud flowed ouer all her body , with a free voyce she spake thus vnto them : Ye Ministers of Satan , that which you doe , reckoning it my reproch , is to me an honour . Moreouer in so great extreamities , and already nowe a Martyr ; being her selfe ⸬ vvell seene in the Scriptures , she animated others to Martyrdome . By this her holy example , she saued almost all her Country . And beholding her only Sonne ( who was deinty , and as yet of tender age ) to be somevvhat daunted vvith feare of paynes , chaslising him with her lookes , and becks , and checking him vvith the authority of a mother , she so encouraged , that he became thereby much the more constant : to whome amongst his terrible torments she spake as followeth . Remember ( O my child ) that in the name of the holy Trinity we were baptized ⸬ in our Mother the Catholike Church : let vs not loose the garment of our saluation , least he which inuited vs , finde not at his comming a nuptiall garment , and say to his seruants . Caste them into vtter darkenesse where shal be weeping of eyes , & gnashing of teeth . That payne is to be dreaded which neuer endeth , & that life to be desired which alway lasteth : With such words as these she made her sonne a Martyr . For the honourable youth ( who had to name Maioricus ) yealding his spirit , in the combat of his confession consummated his triumphant course : and she embracing her sacrifice , giuing God thankes by mouth asmuch as euer she could , chose to bury him in her owne house , in consolation of her hope to come , that as often as vpon his graue she powred out prayers to the Trinity , she might conceiue confidence , that shee should neuer be estranged from her sonne . Howe many were by her ( as I said ) gayned to God in that City , it were tedious to recite . For howe great thinges her sister likewise , called Datiua ; and ⸬ Loice daughter of the holy Bishop German ; and the honest Phisicion ⸬ Emelius , cosen to Datiua ; and deuout Tertius a man famous in Confession of the Trinity ; or Boniface the Sibidensian did endure ; vvith vvhat torments they were ⸬ torne : let him orderly declare that is able . CHAP. V. Admirable endurance of Maiorc ; and incomparable conquest of Victoria . WHo can also expresse , vvhat paynes Maiorc a noble-mans slaue of the towne of Tuburb , did sustayne for Christ ? who after innumerable blowes of staues , was lifted vp with pullyes , and being carryed through the City in hanging wise , was nowe hoysted vp a loft , and in a moment by letting the ropes ship , lighting vpon the slintes of the streets , with the peyse of his body , dashed against the stones like a stone . He was moreouer often times haled along , and so crushed with the sharpe pointed flintes , that you might haue seene ( by reason the vtmost skinne was rent asunder ) the oflappes of his inward partes , hanging at his sides and belly . This man had suffered not much vnlike matters , in the time of Gensericke , rather then he would bewray the secretes of one of his friendes . Howe much more then , would he be furnished with constancy about Sacraments of religion ? and if he shewed himselfe so trusty to his friend , which only loued him ; howe much more did he owe to him , who shal fully rewarde his loyaltie ? What outrages were done in the City Cluse , it is not in me to declare ; for the very number of Martyrs and Confessors , it is not possible to recount . One Matron amongst them called Victoria , a true amplifier of her name , as she hung burning ouer a softe fire in the face of the people , was thus intreated by her vngratious husband , her children standing by . Why sufferest thou , O wife ? If thou despise me haue pity ( thou hard harted woman ) of these litle ones , whome thou hast engendred . Howe hapneth it that thou regardest not thine owne wombe , & settest nothing by those , whome groaning thou broughtest into the world ? Where is the plighted troth of matrimoniall loue ? where are the bandes of wedlocke ? Where is the honest contract drawne long since betweene vs ? Regard I pray thee thy children and husband , and fulfill quickly the Kings commaundement , that thou may est escape the torments yet at hand , and be rendred to me againe , and to our children . But she neyther giuing eare to her childrens crying , nor to the Serpents flatteries , casting her eyes vpwardes from the ground , contemned the world with the desires thereof . Whome when the Executioners perceiued to be dead , after that her shoulders were with long hanging out of their place , tooke her downe fully bereft of life . And ( as she afterwards told vs ) a certayne Virgin came to her , who touched euery part of her body , whereby she became immediately whole and sound . CHAP. VI. The resolute constancy of the Proconsull or Marshall Victorian , and his braue answere . IN what sort to extoll Victorian of the City Adrument , and at that time Proconsull of Carthage , through default of wordes I am ignorant . No man in Africke was richer then he , and held he was in estimation with the impious King , as one very faithfull in all thinges giuen him in charge . The King sent him word after a familiar sort , that if he gently assented to his commaundement , he would make account of him aboue all other : but the seruant of God gaue this confident answere . I am assured of Christ , my God , and my Lord : say thus to the King. Let him lay me vpon coales , thrust me vpon beasts , put me to all kinde of torments ; if I giue place , then in vaine was I christned in the Catholike Church . For if there were no other life then this alone , which is present , & that we hoped not after an other which is eternall ▪ yet would I not doe it , and for a litle temporall glory be so vngratefull to my Creator , which in such sort hath bestowed vpon me his faith . At which answere the Tyrant chafed , and with what torments and how sore paynes he afflicted him , humane eloquence is not sufficient to expresse , vvho triumphantly and happily consummating his course , receiued the Crowne of Martyrdome . CHAP. VII . A story of two brethren in like sort , tormented with equall paynes . NEYTHER is any body able to explicate the conflicts of the Martyrs , which they atchiued at the City of ⸬ Tambad , vvhere two brothers of the City of ⸬ Kings-water , well assured in our Lord , gaue each to other their faith , howe they vvould request the torturers , that they might be handled with like payne and punishmēt . When therefore at the first , hung vp with waighty stones at their heeles , they had remayned in that case all the whole day ; the one of them desired that he might be let downe , and that a litle respite might be giuen him : the other brother fearing least he vvould haue-denyed his faith , cryed to him from the engine where he hung . Doe not so , doe not so brother : that was not our oath to Christ , I will accuse thee , when we shall appeare before his terrible Throne , since we sware vpon his body and bloud , to suffer togither for his cause . Saying these and other wordes , he imboldned his brother in such wise , to the agony of his passion , that he cryed out with a loude voyce . Put me to what punishments you will , persist , vrge vs being Christians , with your cruelest torments : as my brother doth , so will I also . With what fiery plates they were scorched , and with what instruments each was feared , and with what torments they were tortured , the thing it selfe declareth , in that the executioners themselues did cast them out of their sight , saying : These fellowes will make all the people followe , so that no man at all will be conuerted to our religion . This they said the rather , for that no blewish wannes , no token of their torments any thing appeared . CHAP. VIII . The Courage of the Tipasenses : and of them which spake , their tongues being cut out . LET vs nowe hasten to speake to the honour of God , of that which was done in ⸬ Tipas , a City of the great Mauritania . As soone as the Towns-men sawe an Arrian , from a secretary of the Court , made their Bishop , & sent to destroy their soules , almost all the City fled into Spayne ( the passage being very short ) so that very fewe remayned behinde , such as found no meanes of shipping : whome the Bishop of the Arrians first by faire meanes , afterwards by threats , assayed to compell to Arrianisme . But they constant in faith , not only derided his madnesse , while he perswaded them : but also boldly celebrated the diuine mysteries , assembling togither in one house . Intelligence receiued , he secretly sent information thereof vnto Carthage : whereupon the King in a great rage , directed thither a certayne Earle with charge , that in midst of the market-place , all the Prouince being there assembled , their tongues & right handes should be cut off at the very roote and stumpe : yet through the assistance of the holy Ghost , they so spake and speake still , as they did neuer before . If any man be incredulous , let him goe now to Constantinople , and there shal he find Reparatus a Sub-deacon , one of that company , speaking ( & that eloquently ) without any impediment . For which cause he is greatly reuerenced in the palace of the Emperor Zeno , the Queene especially honouring him with singular respect . CHAP. IX . The incredible tyranny of Hunricke towardes his one Vandals Catholikes . WHo may nowe in fit tearmes discourse , & reckon vp togither the diuersities of paynes , which by their kings commaundement , the Vandals practised against their owne people ? If a writer attempted particularly to recount the things that haue passed in Carthage only , though simply without all flourishing speech , yet would it trouble him to recite the very names of the torments : which to be true , is to euery body manifest , & is easely proued . For you may daylie see some without hands , others wanting their eyes ; some depriued of their feete , many that haue lost both nose and eares ; diuers whose shoulder-blades are falne out of their place by long hanging , or whose heads were sunke downe betweene their shoulders , by reason they were daylie tortured , and by ropes had bin much wafted vp and downe in the ayre . There were which by racking of the ropes insunder , fell head-long from the height where they hunge ; and vvith mighty pitch very many lost the state of their braine , togither with their eyes : and some their bones being crushed insunder , yealded forth with their liues ; others liued not lōg after . He that thinketh this a fable , let him aske of ⸬ Vranius the Ambassador of Zeno , in whose presence such thinges were most of all put in execution , because comming to Carthage he had cast abroade , that his comming was for the defence of the Catholike Churches . Wherfore the Tyrant to giue him to vnderstand that hee stood in awe of no man , in those places & streets to be racked ( Epidophorus sitting by and raging ) before his torments tooke out ⸬ the Chrisome clothes , wherewith he once vested this fellowe at the Font , when he vndertoke for him , vvhich priuily he brought about him to this purpose ; and wauing them in the ayre , and lifting them vp that all might behold it , he is said with such wordes as these , to haue moued the vvhole City to lamentation and teares . These are the ⸬ linnen ( O Epidophorus , thou abused minister of errour ) which shall accuse thee , when the Majesty of the great Iudge shall come : they shall be diligently by me kept , in witnesse of thy perdition , and condemne thee headlong to the bottomelesse depth of the pit which burneth with brimstone . These did cladde thee , arising without spot out of the Font : these shall vehemently persecute thee , vvhen thou shalt with the rest , inherit the flames of hell ; because thou hast put on cursednesse as a garment , renting and forsaking the true and holy robe of Baptisme and faith . What wilt thou doe ( O wreatch ) vvhen the seruants of the house-holder shall beginne to call togither , those that were inuited ? Then the King beholding thee who wert once called , and seing thee to want thy wedding rayment , shall with terrible indignation say vnto thee . Friende , howe enterst thou in , not hauing a nuptiall garment ? I see not that which I gaue thee , I acknowledge not this to be that , which I bestowed vpon thee : Thou ●a●t lost the habite of thy Knight-hood , which in defence of thy Virginall body thou waredst . Tenne moneths I couered thee , I drewe the signe of my Crosse vpon thee , I washed thee cleane with water , and adorned thee with the purple of my bloud : I perceiue not my seale in thy face ; I see no character of the Trinity : no such can be at my banquet . Binde you him hand and foote with ropes , who would voluntarily seperate him selfe in such sort from his Catholike brethren . He hath enlarged and pitched his lines , a snare , wherewith he hath both entangled him selfe , and stopped others from my feast . He hath laid for diuers a stumbling-blocke in their way : therefore with eternall shame and euerlasting ignominy , I caste him out from my table . While Muritta spake , Epidophorus being put to silence , was seared in conscience before the day of the fire euerlasting . CHAP. XI . Banishment of the Clergie of Carthage : the notable constancy of twelue Quyristers . AL of them therefore preparing their backes for strokes , cheerefully went forwards to banishment , who being yet in their long journey , outragious & vnmerciful men came ( by setting on of the Arrian Bishops ) to take from them , that which peraduenture Christian piety had giuen them for susteynance : when as each of thē so much more gladly sung . Naked I came sorth of my mothers wombe , and naked now I goe to exile : sor God is not to seeke , howe to feede his hungry , nor howe to clothe vs in the desert . Two Vandals moreouer , who had often vnder Gensericke beene Confessors , contemning their riches , went with these of the Clergie into banishment , and their mother in their company . Out of this multitude of Confessors ( that is to say of the Clergie of Carthage ) as they were in their journey , twelue children by the suggestiō of ⸬ Theucorius ( who of a Lector was become a runnegate ) vvere to be seperated , such as he knewe to haue cleare strong voyces , and fit for musicke , & had beene his Schollers while he was Catholike . Quickly vpon his information were men sent , and with barbarous fury boyes to the number of twelue , are recalled from their journey , all seperated in body not in minde , from the flocke of the Saints ; dreading yet their ruine , with sighs and teares they clasped their fellowes knees , that they might not be drawne away ; whome neuerthelesse the rude Heretikes , parting with their menacing swordes , carryed backe to Carthage . But though they were dealt with all not by faire meanes ( as their age seemed rather to require ) they were found more resolute then for their yeares ; and least they should sleepe to death , they lighted to themselues the lampes of the Gospels light . At this the Arrians conceiued grieuous indignation , blushing for shame to see themselues ouercome by boyes , and enflamed thereby , vvill them to be beaten afresh vvith wandes , whome fewe dayes before they had cut with many lashes . Sores are made vpon sores , and the hurts renewed waxe rawe afresh : yet came it to passe through our Lordes assistance , that their small age tainted not for payne , and their courage increased , so that they waxed strong in faith : whome nowe Carthage honoureth with great affection , regarding this Quyre of twelue boyes , as of twelue Apostles . They dwell togither , they table togither , they sing togither , they rejoyce in our Lord togither . CHAP. XII . The Martyrdomes of certayne : and the euill entreaty of Bishop Eugenius . IN those dayes two Marchants of the same City , who both had to name Frumentius , vvere crowned vvith a notable Martyrdome . Seauen brethren also , not by nature , but by grace ( as which liued togither in one Monastery ) accomplishing the agony of their confession , came to the garland vvhose flourish neuer vadeth : Liberatus the ⸬ Abbot , Bonifacius a Deacon , Seruus a Sub deacon , Rusticus ⸬ a Sub-deacon , Rogatus a Monke , Septimus a Monke , and Maximus a Monke : For as then more cruelly did the Bishops , Priests , and Clergie of the Arrians rage , then the King and his Vandals . For euery where those Bishops vvith their Clergie , ranne vp and downe , persecuting vs with their swordes by their sides , as namely one Antony a Superintendent of theirs , & somewhat crueller then the rest ; whose practises against vs vvere so abhominable and incredible , that they can not be vttered . His residence vvas in a City neare to the wildernesse , which joyneth vpon the Prouince of Tripoly . As an vnsatiable beast thirsting after Catholikes bloud , he ranne here & there , roaring after his pray : and impious Hunricke acquainted vvith his fierce disposition , vvould needes banish Eugenius into the coasts of that wildernesse . But Antony to whose custody he was committed , kept him so close and straight , that no man could haue accesse ; and besides by sondry afflictions , guiles , and paynes , thought to make him away . The holy man while he bewayled the sore persecution , and wore out his aged limmes by rough haire-cloth , and lying on the bare ground , watred his couch vvith deuout showers of teares ; fell at last into the troublesome disease of the palsey . At newes whereof the Arrian conceiuing great joy , ranne in hast to the Cell of Gods exiled seruant : and when he perceiued the true Bishoppe , through stopping of his disease to maffle in speech , he cast in minde to destroy him out-right , as to whome he wished not long life . Willing therefore the sharpest vinegre to be brought that could be found ; he powred the same into the reuerēd old mans jawes , notwithstanding that hee abhorred and loathed it . For if the Lord of vs all , which came to that end to drinke it , when he had tasted it , refused to drinke ; howe much rather should this faithfull seruant and Confessor of his reject it , when hereticall fury pressed it vpon him ? By this vinegre encreased that noysome disease , of vvhich yet afterwardes ( Christ of his pity mercyfully assisting ) he became hole . CHAP. XIII . The barbarous and vaine outrage of an Arrian Superintendent , against a Catholike Bishop . BY the like banishment and vsage of Habet-deum , and other of our Bishops , is easely manifest , how grieuously the City of Tamallum , wherein Antony made his abode , might be vexed . For whereas he had , vvith sondry afflictions giuen him vexation , neyther could make him an Arrian , but found the Champion of Christ alwaies constant in his profession ; neuerthelesse had promised his confederats to ouercome him , saying : If I make him not of our religion , I am not Antony : now perceauing that he failed of his boast , he inuented thus to doe . Tying the Bishop hand and foote with bigge bandes , and gagging his mouth that hee might not crie out , he cast vpon him water of rebaptization , as he counted it : as though he could aswell binde his conscience , as his body ; or that he were not present by his grace , who heareth the groanes of the fettered , and searcheth the secretes of harts ; or as though the false water , could take away such a perfect resolution , as the man of God had already sent to heauen , teares being the messengers of his hart ? He then loosed the man of his bandes and with semblance of great ioy merily saide . Behould brother Habet-deum you are now made a Christian of ours ( what can you now doe , but consent to the Kinges pleasure ? ) to whom Habet-deum answered . Nay ( wicked Antony ) * there is mortall sinne and damnation , where consent of will is obtained : I stood fast in faith , & confessing it with often speech maintained with open protestatiō , that which I beleeue now , & alwaies did . After that thou hadst bound me with chaines , stopping the entrance of my mouth ; in the tribunall of my hart sent I vp to the view of the heauenly Emperours , the actes of this my sufferance , the Angels subscribing thereunto . CHAP. XIIII . More of the Arrians tyr any , and how they rebaptized people by plaine violence . LIKE violence was generally vsed by the Tyrāts . For the Vandals were to this purpose , sent about euery where , that they might bring al passingers , to be destroyed by their Priestes : who when they had slaine their soules with that erronious water , gaue them a bill or ticket ; that they might no more haue violence offered . For it was not lawefull either to priuate men , or to marchants and men of affaires , to passe any where , except they shewed a testimoniall , discouering the death of their owne soules . Reuelation whereof , Christ long since opened to his seruant Iohn , where hee saith . It shall be to no man permitted to buy or sell , but to him that hath the marke of the beast in his forehead , and in his hand . Their Bishops also & Priests , march about townes & villages in the night season , with a band of weaponed men , and ( theeues of soules as they were ) * breaking open doores , entred in with water and sword : and whom they found at home ( some of them peraduenture sleeping in their bedds ) they sprinkled with their thunder and fierie showre , and all at once with Simoniacall crie , called them their Christians : so that they seemed rather to make a May-game of * their hereticall water , then a matter of religion . Those of least capacity , and dul spirit , reputed , that by this meanes , the sacrilegious abhomination was accomplished in them : but the wiser sort comforted thēselues , in that it could not hurte them , which had beene done to them repugning or sleeping . Many did presently cast ashes vpon their heads ; some did put on mournfully haire-cloath , because such a change had hapned , others did anoint themselues with filthy dirt , renting to fitters the Chrysoms which had beene laide vpon them , and with faithfull hand casting them into draughts and stinking places . CHAP. XV. Children taken from their parents : the manly courage of a Phisicions wife . VVITH semblable force , was before my eyes , in Carthage , a Gentlemans sonne of seauen yeares old taken from his parents , by Cyrillas commandment . The mother ( all matronlike grauely laide aside ) ran after the theeues through the Cittie , her heaire about her eares , & the child cried aswel as he might , * I am a Christian already , by Saint Stephen I am a Christian , whose mouth they stopped , and drenched his guiltlesse infancie in their puddle . Like prank they plaied with the children of honest Liberatus the Phisition : For being commanded with his wife & children to banishment , the malicious Arrians thought it best , to diuide the litle children from the parents to proue if by tendernes of affect on they might ouerthrow the fathers constancie Seperated are the younglings from their parents , whereat as Liberatus was about to shed teares , hee was by his wife reprehended , and the teares as they were issuing forth dried vp : For in this wise she spake vnto him . And wilt thou ( my Liberatus ) loose thy soule for thy children ? esteeme them as if they had neuer beene borne ; for Christ will at full be reuenged in them ▪ See you not , how they crie , & say that they are Christians ? What this woman did also in the sight of the Iudges must not bee concealed When her husband and shee were imprisoned ( but seuerally that one might not see the other ; ) word was sent to the woman , that shee should nowe lay away her stubbornesse , for that her husband had obeyed the Kings commandement , and was become a Christian of theirs . Let me see him saide she and I will also do as please God. Being led out of prison , shee found her good man standing before the iudgement seate , compassed with a great multitude ; & thinking it to be true which the enemies had feigned , caught houlde with her hand vpon his garment next to his throate , and before them all throtled him , saying : vngratious and reprobate , vnworthie of Gods fauour and mercie , why wouldst thou florish for a litle while & perish euerlastingly ? what wil thy gold profit thee ? what wil thy siluer ; wil they deliuer thee frō the furnace of hell ? This she said and much more . To whome her husband answered : what ailest thou woman ? what seest thou ? or what maist thou ( perhaps ) haue heard say , concerning me ? In the name of Christ I remaine Catholike still , neither shall I euer forsake that , which I yet hold fast . Then coulde the heretickes , being guilty and detected of their lye , no longer coulour their treacherie . CHAP. XVI . The voluntary exile of sundrie persons : the Supplication of Bishop Habet-deum to the Kinge . I Haue briefely spoken already of the monstrous violence and outrage by them vsed . VVhich many fearing , hide themselues : some in caues ; others in vncouth places , both men and women , no man being of their counsaile : where for want of reliefe , ouercome with hunger or colde , they breathed forth their contrite and afflicted soules , carrying with them among their tribulations the security of an vnuiolate faith . In such plight was found Cresconius a Priest of the Cittie Mizent , in a caue of the * Quizan mountaine , already deade , & his body beginning to draw to corruption . Seing we haue newly mentioned Habet-deum , he came to Carthage and thought good to goe to the abhominable King , to manifest to him his conscience , which had alwaies beene familier and well knowne to God. Neither could Antony hould him backe for verie shame . He offered to the King a Supplicatiō hauing in effect these words ? What haue you now obtained at their handes which are fledde ? or of them which you banished ? yee haue daily spoiled them of their substance , yee haue depriued them of Church , country , and home : you haue onely lefte them their soule , which also you seeke to make * captiue . O times , O corrupted manners ? All the world vnderstandeth it , and the persecutor himselfe seeth it . If it be faith which you follow , why vexe yee the members of the true faith , with so enormious persecutions ? what meddle you with our banishment ? ley , began to bring forth a duskish , rather then a florishing haye ; forthwith a scalding wind was at hand , scorching it all , and withering it away . For the dusty season vnder a hotte ayre , chafing al things , had filled euery place as with a cloud . Al trafficke was ceased , no ploughes with labouring Oxen turned vp the gritte of the ground ; for neither were Oxen aliue , nor any ploughes remaining . And of the country Peasants , part were dead the other part seeking their graues . And for as much , as through the incōuenience of the famine , neither buying nor selling were accustomed , nor the earth duely tilled , troopes , and in a manner carcas●es of olde people , of young men and maydes , of boyes and girles , were in euery place scattered abroade , through townes , villages , and each particuler cittie , wheresoeuer they could , and in such sorte as they could , and in such sort as they might . For seeing they were become like a naughty and froward body , prouoking Gods wrath at the waters of contradiction ; they felt hūger as dogges , not that they might finde foode , but that they might feele the Trinity reuenging , whom they had so denied . Some did spreade themselues ouer the fieldes ; others sought the secretest places of the woods , searching after olde rootes of hearbes , or of such trifles . There were , which about to enter into their house , fell downe by companies on the very threshold , being conquered by famine . The high waies and pathes were full of carcases : the stincke breathing from the deade , killed the liuing on all sides . Burials abounded of those which daily deceased , and there was no vertuous abilitie to bestow the charity of the graue : for famine raging , the liuing were not sufficient to bury the deade ; and they themselues also soone after to dye . All men greatly desired to turne their owne liberty & their childrens , into bondage ; but they found not vnto whome . Mountaines and hilles , Streetes of the Citties , waies and pathes , made one common graue for all , to whom consuming neede denied sustenance . The Vandalls themselues , whom before the sundry spoiles of many Princes , & possession of Africa had enriched , were now most of all oppressed with necessity : and how much the statelier they seemed to themselues , by multiplying Could they well be called by any other name then Barbares , a name importing their fierce crueltie , and dreadfull terror ? with how great gifts soeuer yee honour them : with how great seruices soeuer ye appeasethē , they know not how to doe otherwise , thē to enuy Romans . And as tou ching their inclination and ayme , they euermore endeuour to blemish the glorie and stocke of the Roman name : neither are they willing that any Roman should remaine aliue . And where they are found to spare whom they hould in subiection , it is but for their seruice that they spare them : for they neuer loued any of the Romans . If euer barbarous and rude Pagan , cared to debat with vs in matter of faith by argument , then will likewise the Arrians heresie come to disputation . But when could it euer obserue any reason , since it seperateth God our Sauiour from God the Father : By fraude and calumniation maintaine they their cause : and like a tempestious whirl-wind , with their storming rage , would they turne all vpside dowe . If disputation by Bishops was expedient , what is to doe with hanging vp from ground , with fire , hookes , and with gallowes ? why hath continuallie the Arrian brood inuented such kinds of tormēts against guiltlesse persons , as not Mezentius himself did euer excogitat ? Against innocēcy haue outragious furor & couetous cruelty fought ; to destroy mens soules , and rauin away their substance . If conference were wished , wherto tendeth rapine of other mens goods ; and not only from Priestes , but from all the Laity ; who reioyced when they were spoyled , and with great consolation receiued the ransacking of their substance . CHAP. XIX . Lamentation of the Auctor for the miserie of Afric : & inuocation of the praier & meditatiō of Saints , for redresse therof . Approch now ( I pray you ) all ages , al sexes , all estates : approch all ye that beare the name of Catholikes ; who are ouer all the world borne in your Fathers bosome ; who alone know how to impart a true brotherly affection , who haue learned of Paule our instructour both to reioyce with them which ioy , & to lament with them which sorrow . Assemble togither and yong men haue learned to treade sharpe and rough wayes : trained vp in cloisters of monasteries , they haue beene led into captiuitie of the Morians : and her holy stones are dispersed , not only in the higher end of the streets , but euen in the dreary metall mines . Tell confidently you may vnto her protector what tribulation shee is in , and how her stomacke is disquieted with excessiue weeping . For shee sitteth among the Gentiles finding no ease , and there is no man to comfort her . I sought among the Fathers of the East to see who bewailed her , and there was not any . I searched a comforter & I found him not , while in her hunger shee fed vpon gall , and in her thirst drunke vineger : imitating the passions of her spouse and Lord : who therefore , suffered for her , that shee might follow his steppes . Pray O ye Patriarkes , of whose stocke shee is borne , who now so traiueileth in earth . Pray , O yee Prophets , knowing her affliction , whose prayse you by Prophesie , so long before did sing forth Be * intercessors for her , O Apostles , seeing to gather her togither you ranne as swift coursers ouer the whole world , our Lord reyning the bridle . Thou principally , O blessed Peter , why art thou silent for the sheepe , * and lambes commended to thee , with great care and regard , by our vniuersall Lord. Thou , O holy Paul , instructor of the Gentiles , who from Hierusalem vnto Slauony didst preach the Gospell of God ; aduize what the Arian Vandals doe , & how thy children lament in captiuity . O all ye Apostles , poure forth togither your grones for vs. Wel we know that we are vnworthy for whom you should entreate : forasmuch as these calamities which haue fallen out for our probation , haue not bin sēt vs as to the iust is wōt , but as plagues for our deserts : yet pray for vs your children ( euill though we be ) as Christ praid for the Iewes his enemies . Let that suffice for our chastisement , which hath already beene laide vpon vs : and now at last let forgiuenes bee solicited for sinfull wretches . Let it bee saide vnto the reuenging Angell ; It sufficeth ; hold thy hand . Who is ignorant that our approbrious wickednes procured all this for going astray frō Gods commaundements , and refusing to walke in his lawe . But prostrate wee beseech you , that yee despise not * your miserable sinners ; for his sake who from poore fishermen raysed you to the hight of Apostolicall dignity . Most mischieuous Huneric held the dominion of his kingdome seauen yeare , ten monethes : then consummated the race of his life by a death correspondent to his demerits . For he putrified and boyled out vermine ; so that not his body , but gobets of his body may be said to be buried . * And as that King long since trāsgressor of the lawe giuen had no other buriall then the buriall * of an Asse : so perished and soone , this ( execrable Tyrant ) by semblable ignominious death . CHAP. I. * The Passion of seauen blessed Martirs which suffered at Carthage vnder King Huneric * 6. Non. of Iuly . AT tēpting to set forth the triumphes of blessed Martyrs , I first implore aide of God , to the declaration of their actes , that hee which accomplished vnto them conquest and victorie , vouchsafe also to affoorde vnto mee ( although vnworthy and vndeseruing ) some ornamēts how meane soeuer of vtterance : For then shal I be able to expresse what is desired , if they for me wretch make supplication vnto our Lord. The seauenth yeare it was of most cruell and no lesse impious Huneric , when behold the ancient enemy , that olde & craftie serpent , spitting forth the venim of his threeforked tongue , vsing for an instrumēt one Ciritlas a Bishop * of the Arrian-madd heretickes , subuerting and possessing the mind of the bloodie Prince , so to perswade him , that hee could not euer enioy a peaceable , & long continued raigne vnlesse he vtterly abolished the very memory of innocents , ( though neuertheles through Gods iust iudgement preuēted by a most shameful death , scraling with vermin he breathed out his ghost ) with gory mouth began to persue the multitude of Catholikes , who through all the Prouince of Africa had multiplied much like what was foretold to Abraham the Patriarke : to wound thē by the * glayne of rebaptization , and to soile with his muddy swarth , the stole of one cleane baptisme , which Christ washing in the wine of his flesh , & wringing in the presse of his Crosse had perfectlie whitned . The Tyrant therefore admitting ( as he was both easie to be caried away , and fierce ) that serpent in suggestion , began to shake all Africa at once with sauage edictes . CHAP. II. FIrst and foremost hee sent parling by inhumane banishment into far lands a notable company of Priestes and Deacons : to whom for compassion he commanded to giue the * twy-edged sort of grayne which only beasts feede vpon ; & neither dishusked by the myll ; but the branny scorce remained vpon it . Afterwards moreouer , his madnes and impietie encreasing most vnmercifully gaue he commandment this simple sustenance to bee withdrawne . Not long after this , willed hee yet further , the Churches ( * whose gates were in time past held so venerable ) to bee mured vp stronly with huge morterworks . As for monasteries ; as wel those of mē , as those of holy virgins , hee charged to be deliuered vp togither with their dwellers into the hands of the Gētiles , ( that is to the Morians . ) Semblable was the lamentation of all ; semblable entire and full of resolution of dying for Christ : semblable floudes of teares trickling from their eyes For our Lord nowe permitted them to be fed with the bread of teares ; and to drinke their measure of teares , if not teares without measure . And if there were * of Rauens some prone to destruction , which departing forth of the arke stayed eger vpon the dead carkases ; greater yet was the number of happie Doues persisting in the name of the Trinity . How many noble & excellēt persons ; Lords of ample & large demayn exchāged land for heauē , rēdring vp both body and goods ? and how many tender and noble Gentle-women were contrary to naturall honesty whipt with rods , in face of all the people ; and excruciated with sundry torments , euer bare away triumphant monuments of victorie ? How many yong children deriding the inhuman edictes , first despised the world ere they entred the inticing pathes thereof ? CHAP. III. IN those daies were also seauen ( as cōcerning association of our Lords feruice , brethren ) who dwelt with one hart and CHAP. 4. SOONE came this to the Tyrantes eares , who drunken with furie , willed them yet more to be constrained by vnheard-of torments , & loaded with more plensant shackles . Thē gaue charge that a shippe should be filled with bundles of dry fewell ; them to be fast bound in the same vessell ; so fire to bee applied in the midst of the sea ; whereby they should be burnt to death . As they were brought forth out of the prison ; the multitude of Gods people accompanied those warriars of the Trinity , who as innocent lambes were led to be sacrificed ; contemplating the weighty and horrid yrons ; no lesse then as rare iewels . For bonds these were not indeed to bee reputed , but rather ornaments of brauery . With cheerefull alacritie went they toward execution , as if they had hastned vnto a banquet ; singing through the passages of the streetes with one voice vnto our Lord ; Glory in the highest to God ; and in the earth peace to men of good will. This is our desired day ; more festifull then any festiuity : Now behould is the acceptable time ; now behold is the day of saluations when for the faith of our Lord God we endure addressed death , that wee may not lose the garment of obtained faith . The people also with common voice cryed : Feare not O seruāts of God , nor dread the threats and terrors of tribulations present : dye we rather for Christ , as he died for vs , redeeming vs with the price of his sauing blood . One neuerthelesse by name Maximus a child of their cōpany , laboured those authors of euil with vehement endeuour to disioyne from society of the Saints , saying Why hastnest thou prety boy vnto death ? let them goe , they are mad ; heare thou our counsaile , that thou mayst obtaine thy life , & goe to the great Kings court . Whervnto he , though a child in yeares , yet cried with mature grauity , no man gets me from my holy Father that Liberatus , and from my brethren , who bred mee vp in the monastery : with them I liued in the feare of God , with them I desire to dye ; with whom also I trust that I shal attaine the glory to come . Thinke not that you can seduce my childhood : seauen soules sith our Lord would assemble vs , hee will in like sorte vouchsafe to crowne vs all with one martirdome . As none perished of the seauen Machabees so the number of seauen shall church of Celebrina . Thus in confession of the Trinity suffered the thrise-blessed Martirs , accomplishing a glorious prosecution of their combate , and receiuing crownes of our Lord. To whome is honor , & glory , world without end , Amen . The end of B. Victors historie of the Arrian persecution in Africa against the Catholikes . Plame . 146. Our Lord reedifying Ierusalem shal gather togither the scatterlings of Israel : hee who healeth the crushed in heart and bindeth vp their bruises . COncerning processe of the persecution after the good hound King Huneric had yelped vp his last ; not much is extant in authors : albeit that it continued outright ( not at all times indeed with tenor of equall terrour ) some 90. yeares space , as witnesseth Iustinian in his lawes . But good estimat thereof may be gathered by the life of S. Fulgentius most authentically written by one of his owne disciples vnto his successour Foelicianus . THE LIFE OF SAINT Fulgentīus Bishop of Rulp . HVNERIC the Arrian King of Vandals , after that Carthage had beene by them subdued , exiled all the Senators into Italy : one of whom was Gordian Grand-father to Fulgentius . Which Gordian being deceased , his sonne Claudius returning to Carthage , although their house had beene giuen to Arrian Priests ; yet recouering great parte of his heritage , by fauor which he found at the Kings hāds : and departing to Lepte , there established his habitation . Fulgentius there borne , was by the diligence of his carefull mother Mariana ( For soone was his Father taken from the life of this mortality ) trained vp in learning : and caused to be instructed in Greeke before hee tooke ni hand Latin , that thereby he might attaine to greater perfection & skill in that strange tongue . So highly profited he in all good partes togither with encreasing yeares , that his mother exceedingly reioyced in his wisdome and towardnes : greatly easing by his presence the discomfort of her lost husband ; and permitting to his gouernment the ordring of her houshold . In which charge he bare himselfe pleasurable to his friends , reasonable to his ●llwillers ; to the seruants aswell milde in direction as seuere in correction ; & diligently vphold his patrimony . Being at lēgth instituted the Kings collector , and prescribed to bee rigourous in exacting of the rated payments : heauy to his soule , began the burden of worldly busines to wax . And vaine flattering felicity yeelding disgust , by litle and litle the loue of spirituall life seemed to take roote in his hart first encreased a desire of reading & praying : then cast he in mind to frequent monasteries ; and beheld by experience the sweet conuersation of Gods seruants . Whō perceiuing as they had no worldly solace , so to haue no wearines ; as no temporall ioyes , so no vexation of spirit : and withal discerning with what cheerefulnes and alacrity sundry persons , yea yong-men , walked the straight vvay of perfection in perpetuall continency ; he brake out vvith himselfe in these vvords . Why trau●ile I in the world which shall yeelde me no future & lasting reward ? Although better it be to weepe well , then ioy ill , yet if to ioy be our desire ; howe much excelleth their ioy , who haue a good conscience towards God , who dread nothing but sinne , doe nothing but accomplish the commandements ? Change we labours : and as I before endeuoured among my noble friendes to appeare more noble : so now let my imployment and solicitude bee among the humble and poore seruants of the Highest to become more poore and humble ; turning by Saint Mathevves example from a Publican to a Disciple . Resolued to renoūce terrene delights , and to render himselfe partaker of that kind of life , vvhich in vpright disquisition the arbitrary discussion of his inward thoughts approued & extolled ; least yet sudaine change might breede him some annoyance either in body or minde , hee put himselfe into exercise of fasting ; and auoiding the company and accustomed complements of his olde acquaintance , and familiers , he gaue himselfe solitarilie to reading and oraisons : so that euen in a seculer profession he conuersed as a perfect Monke . All those which knew him were striken with wonder and admiration at his extraordinary carriage : imputing this strict demeanure of a man so delicately brought vp to proceed from necessity and priuy pouerty . When he had now made some proofe of such thinges wherein he conceiued difficulties might grow : and well vnderstood the abilitie of a couragious wil prouoked and ayded by the concurrence of diuine grace : perusing ( among other theologicall treatises ) the discourse of Saint Austen vppon the 36. Psalme , his loue of perfection more strongly encreased : so that he determined out of hand to effectuate his holy designe . It came in his minde by secret departure in vnknowne apparell to sequester himselfe : but then reflecting that his conuersion , if hidden , would only auayle himselfe ; if published , might be an incitation to others : he without delay went to Bishop Faustus a good and godly personage ( one of those Prelates whom Huneric had confined vnto certaine places neere vnto their owne country ; whereby they might sooner relent ) beseeching at his hands monasticall habit . For in a litle monastery which hee had erected , held his residence . The prudent Bishop well knowing the worldly cōuersation of the yong mā in time past , gaue no credit vnto his purpose , nor cōforte vnto his request : but willed him first leanre to become a lesse delicat lay-man : and gently put him from him . But he humbly kissing the Bishops hand besought him very affectuously not to repell him vtterly ; but gratiously to open vnto him the monastery dore , and admitte him for one of his disciples . Importunity declared sincere resolution ; sincere purpose deserued credence , and obtained admission . Fame of the thing spreading abroad ; some despaired successe because of his former daintines , others considered his excellent wit were raysed into expectation of some noble and worthy consequence . Diuers of his familiars excited by imitation of his renūciation , addicting themselues to the like life , only his inconsiderat & worldly minded parent grew greatly disquieted & frighted . As if her Fulgentius were now dead ( albeit well were hee deade who so died ) she impatienly runneth to the monastery , brawleth with B. Faustus , & crieth out ; Restore the sonne to his mother , the strayned here and there vp & downe by fleeing to hide himselfe : and Fulgentius had no better shift then to get to another litle monastery gouerned by Abbot Foelix ; who not ignorant of his vertue , gladly would haue designed vnto him : which honor Fulgentius constantly refused : but to take part of the charge vpon him , the consent of the company imposing it , hee could not stifly deny . So that these two holy Fathers equall in loue of God and their neighbour , equall also in vertue , & like in conditions , mutually gouerned ; each fearefull of offēding the other , each vigilently attending to the behoof of the couent : but one peculiarly addicted to instruction and institution ; the other to ordering the affaires & to necessary prouision . This monastery being in like sorte by tumults dissolued ; they passed with their whole company into more remote & vnknowne parts of Africke ; lastly setled in the territory of Sicca , not without great fauour of people and no lesse profitt and gaine of soules : Vntill one Foelix a Priest of the Arrian heretikes , who not farre of preached his perfidious doctrine against the ancient faith , through emulation and spite spurned against them . This fellow , great in power and auctority , but greater in malice , growing into feare , least by means of Fulgentius ( whose learning now began to wax famous ) sundry whom the Arrian nouelty had reduced might be reconciled : caused to be beset all the waies and pathes of the resorte of these two Monks . For Fulgentius though no Priest , yet vnder habit of a Monke fulfilled indeed the office of a Priest ; not by reconciling any , but by holsome aduertisemēts winning and drawing whom he could to reconsiliation . Necessary it was that who had shewed themselues such valiant wariours by abstinence , should a litle fall into persecutors hands , to the intēt that by participating also in the combat of martyrdome , suffring inflicted torments for their faith , they might know and vnderstand how much they had profited . It fell out therefore that these two as they walked by the way , lighted into the watchmens hands : & after apprehension were presently seuered , and carried ( wel charged with bonds ) vnto the Arrian Priest . Without faulte became they in this sorte prisoners , and without warre captiues ▪ Foelix at the very first fright cast away frō him certaine money which he hapned to haue about him for the brethrens sustenance ; committing vnto GOD that which onely for Gods seruants , had beene reserued . The Arrian at their approach before him very roughly and bluntly demaunded why they came out of their country in secret sort , to subuert Christian Kings : Kings terming all such as hee and his like had peruerted from the faith Catholike . As they prepared to answere and would faine haue spoken ; he commanded them first to bee scourged . Foelix out of his great charity made presently request , that brother Fulgentius might be spared : who ( saide hee ) can not well liue to endure the extremity of the torment , but will of liklyhood send forth his innocent spirit vnder your hands : let rather your wrath be wholy wreaked vpon me ; in whom lieth the absolute cause of our action . What I confesse I know to be true . Foelix therefore was most cruellie beaten : but not that Fulgentius should escape : Who being of tender constitution , as noble-borne , with much adoe susteyning the blowes of the staues ( as himselfe afterwards tolde vs ) aduised howe either to mitigate the enraged tormentor , or to gaine some respit and ease and cried out , that willingly hee would say somewhat , desiring that he might be heard . Stripes and bastanados being intermitted , he began with his sweet eloquent mouth to recite cause of his trauaile into those quarters : giuing to the Aduersary no small wonder at his learning , and his flowing speech . Almost had the Priest forgotten his cruelty , and shame of the iniury was ready to embrace his obdurat heart : yet least he should appeare ouercomne with his words , he cryed out fiercely : Lay him on lustely , and multiplying your blowes rend this pratler : what ? weenes he , I trow , to seduce me also ? Incredibly hereupon is he againe beaten : and then both of them deformedlie shauen , stript of their clothes and sent away packing all naked . But vnto them bredde neither such nakednesse , nor such boldnes , confusion : Nay verily by so base an iniury sustained for conscience sake , singulerly were they beautified . Forth then from the Arrians house departed they no otherwise thē as from a glorious combat , and as crowned with laurels of victory : & in their returne found luckily the money which Abbot Foelix had throwne aside . Rumor of this detestable facte gaue vnto sundry no smal offence , and namely to the Arrian Bishop of the dioces : who had helde Fulgentius deare and much fauoured him , while hee was yet a lay-man ; and was now ready to prosecute reuenge of his profered violence , in case he would seeke it . Whereunto when many perswaded him , Fulgentius gaue them this humble deniall . Lawfull it is not for a Christian to meditate reuenge : well knoweth our Lord how to repay the iniuries inflicted on his seruants . If my case bee venged , then loose I reward of my patience . Especially seeing it might scandalize many litle ones , if I a Catholike and a Monke , should require iudgement at an Arrians hand . Fulgentius reading the wonderful liues of the Egyptian Monkes , sayled thitherwards ( accompanied with only one brother ) aswell to liue vnder a more stricte rule , as also to leaue the title of Abbot , & to liue againe vnder obedience . Driuen was the shippe by force of weather and winde to the hauen of Syracuse , chiefe Citie of Sicilia . Bishoppe there , at that time was holy Eusalius ; who had a proper , monastery , whereunto he frequently resorted , when he was somewhat voide from Episcopall cares . In very charitable sort were they by this Bishop entertained : he perceiuing the sufficiency of Fulgentius enquired the cause of his voyage ; who pretended search after his parents ; as loath of pure humility to lay open his intended purpose : ( and spirituall parents he indeed sought ) Eusalius easily found the feigned answere , and by further questions receiuing the true motiue , diswaded such iorney , assuring him that Egypt was in schisme and seperated from the communion of Blessed Peter : and added Without faith impossible is it to please God : and what profiteth it to afflict the body with fasting , when the soule shall want spirituall comfort ? Neither put thou thy faith in hazard vpon conceiued regard of a more perfect life . At Syracuse liued Fulgentius one winter and though not but at the good Bishops charity , yet ceassed hee not of that litle studiously to relieue the necessities of others : and winter being past , he visited Ruffinianus , a Bishop likewise but heretically liuing in an obscure smal islet of the Sicilian shore ; beseeching his aduice also concerning the purposed iorney . Of whom in semblable sort disswaded ; hee was about to returne to his monastery : but better aduised would not omit the memory of the Apostbes : but sayling to Rome venerably visited the places of holy Martyrs : and there beholding the order of the Roman Nobility , triumphant pomp of King Theoderic , & vniuersall gladnes of the cittie ; he yet respected not such worldly toies with delight , but by sight thereof stirred vp his minde to desire of heauenly ioyes : giuing this lesson of admonition vnto his company . Howe beautifull may the celestiall Hierusalem be when terrestriall Rome so glittereth ? If such honor be giuen to louers of vanity ; what glorie shall be imparted to the Saints , louers and followers of truth ? Returning into Africa to the incredible ioy of his Monkes , being desirous of rest for loue of contemplation , but finding distractions in his monastery by necessity of charitable charge ; to auoid the burden and care of ruling others , hee priuily stole vnto another monastery farre of amidst the shelly rockes of the sea , destitute in a manner of all humane solace & necessaries . Where being receiued ; as much as he passed all others in excellencie of learning and spirituall eloquence , so farre subiected he himselfe to al in humilitie and obedience : many bookes hee there copied out very faire with his owne hands , and not seldome made necessarie implements of Palme leaues . The rather in such secret sort had he sequestred himselfe into other quarters , for that his estimation was growne to be such , as that the noble-men and gentry imployed themselues in a kind of contention who might most gratifie him : of whom Siluester the principal man of the Bizacene prouince bestowed vpon him a seate singulerly fertill , and most commodious for erection of a monastery : which he gratefully accepting edisied indeede such a place ; but more glorious by the brightnes of the vertues there resident , then of curious or magnificent building : neither endured he there to stay . His old Monks recouering notice of his abode , letted not instantly to require him : and great grew the dissension ; these seeking to regaine him , those other to detaine him : his owne choice was to remaine with the later , in subiection : but the former complaining to B. Faustus , he laide chalenge to Fulgentius as to his Monke ; threatning excommunication to the others if they obstinatly resisted . In fine to his old monastery was he constrained to returne : where that he should no more attempt to slippe away for loue of spirituall vacance , they caused him to be consecrated Priest . Sundry Citties wanting Pastors ( for the Kings auctority had prohibited Bishops to be any more ordained ) many of them sought and laboured to haue Fulgentius for theirs , & elected him outright . Secure neuerthelesse held he himselfe by reason of the prohibition ; vntil such time that the Bishops which yet suruiued decreed that contrary to the Kings commandement and order , Bishops should be ordained in all places vacant : for then hid he himselfe , nor would be found . According as the Bishops had defined , were there out of hand , in all hast ( least aduertisement should ouer soone arriue at the Kings eares ) worthy Priests and Deacons euery where taken , blessed and consecrated : Only Fulgentius who was most of all sought for , no where appeared . All solemnities of cōsecratiō being past , returned he , & discouered himself , wel hoping now to bee safe . But otherwise disposed God ; For by great happe the city Ruspae remaining as yet vnfurnished , the citizēs getting incling of his discouery came vnto him , inuade him , hould him , cary him with them and not request but constraine him to be their Bishop . In which prelacy and dignity he nothing forgot the integrity of his former state , neither gaue ouer to be a monk . Meane and simple attyre he vsed , often went barefoot ; wholly abstayned from flesh , oyle , and wyne : in no place would he be without company and presence of some monks of his . Shortly after ensued that which was before well enough forseen to be a lykely consequent ; but contemned in respect of the churches necessity and destitution : that is , that the King exiled threescore Bishops and more into Sardinia : among them this holy Saint , who gladly mounted the commanded vessell , reioycing that he had a part in such a glorious confession . Diuers of his monks and clergy followed him : and arriuing into Sardinia , at Calaris began he a kind of monastery : For the Clearks and Monks liued togither at the same table & in the same house : only the Monks more strictly possessed nothing , in propriety . And hereby his sermons conuerted hee many to monasticall life . Among the craftie fetches and persecutory driftes of King Trasamund , whereby he endeuoured to allure Catholikes ▪ vnto the Arrian inuentions , hee feigned desire of becomming a Catholike : and proposing diuers foolish & deceiptful questions pretended that he could not finde any man sufficient to answere him : Hearing therfore of Fulgentius he hastily sent for him . Who with good courage comming to Carthage , seriously confirmed the Catholikes in their faith : and with great pleasantnesse of speech , and gladnesse of cheere , he answered to all questioners , reiecting no man : so that sundry already rebaptized hee reclaimed from their errour , & reconciled them , instructed them to lament their fall ; others hee exhorted not to loose their soules for temporall commodities : and whom hee saw at the pinch of perdition , with milde words he so stayed and animated to a noble & generous resolution , that they were ashamed , and sorrowfully repenting , desisted to accomplish the Fiendes suggestion . Certain also by him established , who before were tottering , letted not with great confidence to reproue the weak-grounded impudency of the Arrian party . Thus turning the Omnipotent of heauen his enemies deuise to his proper glory . After this champion of Christ had stood in the Princes sight , hee was by him both found and acknowledged to bee euery way aunswerable to the reporte which went of his wisedome and learning : and certaine difficulties were proposed vnto him shortly to bee by him answered by writing . Which answere being framed , was first by the learnedst Catholikes conferred vpon , & then brought to the peoples knowledge before that it was deliuered vp . The King perusing the same with great attention ; praysed his wisedome , wondred at his eloquence , commended his humility : yet was not worthy to vnderstād the truth . Not long was his stay in Carthage : for the Arrians clamorously incensed the King , complayning that Fulgentius had already reconciled some of their Priests , that the people fell apace vnto him , and that their whole religion stood in hazard . By whose importunity the King committed him againe into Sardinia . Late in the night was he brought a bord the shippe , that his departure might be for the present concealed from the people : but by contrarie windes so long was hee delaied vpon the shore , that during many daies togither , almost all the citty came to him & taking their farewell cōmunicated at his hands . Great lamentation arising at his departure , he tolde to luliates a merueilous deuout man ( whose sorrow among the rest was most extreame ) both that hee should shortly returne , and the Church obtaine peace : desiring him to keepe it secret . So great was his humility , that he neuer was delighted with doing miracles , neither desired that grace . Requested to pray for others necessities , hee vsually receiued these words : Thou knowest ( O Lord ) what is our soules health , graunt of thy mercy vnto our necessity as farre forth as shal not hinder our spirituall profit . Whatsoeuer hee by prayer so obtained at Gods hands , he imputed it to their faith , saying God had granted it to them , not to him . Hee was wont to say that Miracles make not a man iust and righteous , but famous . Returning againe to Sardinia he began a fresh foundation of a new monasterie , assembling some 40. Monks or vpwards , teaching them principally to obserue exacte and precise pouerty ; often and sundrie times putting them in mind , that no Monke was he , whosoeuer desired property in any thing : and that why one Monke should fare better then his company , there may perhaps bee iust reason through speciall infirmity : but to chalenge propriety was an euident signe of a proud will and couetous desire . To whom he any thing more distributed thē to the rest , he willed them to be the more humble , saying . Who taketh of the common so much , becommeth debter to all : which debt onely humility ought to pay . He gaue to euery one what their neede or manifest reason required ; but if any presumed to aske , hee denied it although there were happilie good cause . For ( said hee ) Monkes ought to content with that which is giuen them : and they which aske ; be it that they neede it , yet are they in bondage to carnall desires : and haue not their mind perfectly set vpon heauenly thinges ; seeing what they cannot giue by worldly bargaining & busines , they labour to purchace by petition . Very pleasing was it vnto him , if any of the brethren proposed a hard question : and gladly heard hee the doubts of any brother were hee neuer so simple ; neither would hee for wearinesse or tediousnesse cease to yeelde them reason vntill they confessed themselues satisfied . In correction so long would he appeare seuere , as the necessity of discipline did compell ; remaining , euen when hee seemed most displeased and angrie , nothing at all in minde troubled or disquieted . Trasamund the King taken away by death , Hilderic succeeding yealded liberty to the Catholick Church ; and recalled the Bishops from exile : and Fulgentius was with inestimable deuotion of the Africans euery where receiued no lesse then if at euery place he had ben the peculier Bishop . With lights , lamps , tapers , and boughes they mett him : with whom reioycing he now reioyced , as before with them lamenting he had lamented . So enflamed was the deuotion of people , that a showre happening , they with their garments held hollow ouer his head as by a tabernacle , sheilded him from the rayne . Enioying his proper Sea , yet lyked he styll to reside amōg the monks ; and in the monastery made himselfe subiect to Abbot Foelix : & whereas in all great maters of the diocese his authority and aduise was sought , yet within the monastery in eu'ry thing , were it neuer so small , would he be ruled by Foelix . Most of his clergy chose he out of the monastery , to encrease loue & amity in tyme to come betweene the Clergy and monks . He prescribed to his Clergy to hold their houses neere vnto the Church , , to dresse each his gardayn with his owne handy labour , to haue a singuler regard of pronōcing & singing well . In the Councell of Vincense being by sentence of all the Bishops preferred in place before B. Quodvultdeus , who claymed the preheminence to his proper sea : the deuout Father would not for the present disproue the iudgmēt of the Coūcel ; but at the next Coūcel he made supplication that B. Quodvultdeus might be recited and set before him ; which was granted . A yeare before he deceased , forsooke he ecclesiastical businesse , and the monastery it selfe : departing into the Island Circina , with a few brethren ; and there liued he in a monastery vpon a litle rock : as feruently persisting in mortification , as if he now began a fresh a penitentiall life . But by importunity of the people , needing him and complayning of his absence , he returned and shortly fell into greiuous pangues of siknesse : lying so some 60. dayes he often cryed ; O Lord , giue me here patience , and afterwards pardon . Physicions perswading him to vse a bath ; Can bathes ( quoth he ) make that a man hauing accomplished the course of nature should not dye ? if not ; why then induce you me now at my last end to dissolue the rigor of my long-obserued profession ? Calling lastly the brethrē about him , he thus spake vnto them . Careful of your souls helth ( deare brethren ) haue I perhaps beene austere and hard vnto you . Whosoeuer is greiued , I beseech him pardon mee : and if my seuerity haue possibly passed measure and due moderation , pray ye to God that he impute it not to me . They all kneeling downe acknowledged , and affirmed him to haue beene alwayes louing , gentle , and milde towards them . He replyed . God prouide you a Pastor worthy of his Maiestie . Then calling for a summe of money , which as a faithfull steward he dayly accustomed to dispense vnto the needy , he willed it all presently to be disbursed : and reciting by memory the wydowes , orphāts , pilgrims , and poore , he allotted to euery one their portion . Soone dyed then amidst his prayers this verteous man ; and famous Doctor of the Church the first day of a new yeare , the 25. yeare of his episcopall dignity , the 60. of his lyfe , hauing written very many treatises , against the heretiks ; sondry sermons , and epistles . Whose tongue was of such force to mooue , that the Bishop of Carthage hearing him preach two dayes at Carthage , could not cōtayne from teares all the whyle , for ioy that Gods goodnes had giuen to his Church in those afflicted and confortlesse tymes , so noble an instrument of his glory . ther for sandy deserts , neither at all , vnlesse they would turne Black-moors . Occasion of which their passage ouer the Mediterrane , was this . Of the two most eminent personages for martiall affaires ; and famousest generals of the Roman Empire Aetius and Boniface ; this later being by Valentinian the third , then Emperour , placed Gouernour of Africke ; the former ( who by ouerthrowing Attila with his innumerable Hunnes wonne afterwards incredible honor , but withal puffed vp his hart with swelling ambition ) plotted surmises against him ; as a destroier of the prouince , with aduise , that best might this appeare in that happily he would refuse to obey , if he were sent for . By letters in the mean spaceful of feigned amity , gaue Aetius aduertisement to Erle Boniface that hee was held suspect , & like shortly to be discharged of his dignity . Wherupon , being presently reuoked into Italy , hee made answere of expresse deniall : then , to preuent punishment , directed message vnto the Vandals in Spaine , promising if they would passe vnto him , to parte Africke with them . VVhich no sooner had they done , but that to the Erle came commissioners from Empresse Placidia , mother to Valentinian : for he hauing bin alwaies before found most loyall , great was the wonder at this strange demeanure . To whom he had rendred reason , expostulating his seruices and the vnkinde abuses offered , laid also before their eies the letters of Aetius , and that they had returned due report of the truth , he was restored to grace . Hereupon , whereas before no arguments neither yet S. Augustines own * Epistle vnto him ( which seemeth about this point ) could auert him from cōceiued indignation ; he now promised to do his vtmost for dispatching away and ridding the Vandals whose society he now began to detest . And first with many thousands of coyne he assayed thē : which offer reiected , he met them in battell but receiued an vtter ouerthrow at their hands . Diuine vengeance ouertooke yet Aetius after certain yeares ; for attempting extraordinary greatnesse he was by the Emperour preuented and put to execution . Genseric who performed this inuasion was but base sonne to Godegiscus , though being a warriar he preuayled to exclude from the regimēt his yonger brother Gonthar the lawfully begottē heire , and lastly made him from life . CHAP. II. TOuching the precise tyme of those things , which B. Victor mentioneth ; * Prosper who was bred vp vnder S. Austen noteth in his chronicle , that the Vandals crossed into Afric during the consulship of Hierom and Ardaburius , which fell in the yeare of our Lord 427. insinuating that the siege of Hippo with the death of the famous Doctor was 3. or 4. yeare after : that in the yeare 435. peace was made with the Vandals , the region about Hippo being yealded them to inhabit : and by him it seemeth that in the yeare 437. it was , that Genserich persecuted and chased the Bishops of his prouince , depriuing them of their churche , bycause they refused to become Arians , and embrace that religiō which he prescribed them to admitt . But vnto the Vandals sauage proceedings may ( besyds the words of Victor this more patheticall description of the first attēpts sett down by Bishop Possidius another of Austens disciples , yeald no vngratefull light . In short tyme after , through the will and power of God , it came to passe , that a huge band , well armed with sondry weapons , well exercised in warres , of inexorable enemies ( Vandals , and Alans , associated with the people of Goths , as also persons of sondry other nations ) disborded itselfe by ship , out of the parties of Spayne on the other syde the sea , and rushed vpon Africa : and piercing through all Mauritania , euē vnto our prouincies , raging with all cruelty & atrocity , by spoyling , slaughter , and sondry torments , by fireing and other mischifs , as innumerable , so vnspeakable , destroyed whatsoeuer came in their way : sparing neither sexe nor age ; neither the Priests or ministers them selues ; neither the very ornaments , furniture , or aedifices of Churches . This most fierce proceeding , and hostile depopulation , that man of God Austen did feele don , and ponder to be don , not as other men did , but more deeply and profoundly considering the same ; and therein principally regarding before hand the dangers yea deaths of soules , more then ordinarily was wont ; Tears became his food both day and night ( * for who addeth vnderstanding addeth greif : and an intelligent heart is as a corrosiue vermine to the bones ) so that most bitter and aboue others moornfull led hee in patience the last act both of his old age and life . For already saw this man of God the cities together with their buyldings vtterly subuerted the inhabiters of villages some of them extinguished by their deadly enemyes , others of them chased away and scattred abroad : the churches destitute of Priests & ministers ; the holy Virgins also , and * what men soeuer professed cōtinency , euery where dispersed of these , part to haue dyed by torments , part to haue beene slayn by the sword ; part the integrity of mind , body , & of faith being quite lost in captiuity , after an euill and hard sort ▪ to serue their enemyes . He perceiued likewise the hymnes of God , and laudes to haue perished from the churches ; church buyldings in very many places wasted by fyre ; the solēnities which vnto God are due vanished out of their proper places : * sacrifices and sacraments diuine either not sought for ; or not easily the person found who might impart thē to the seeker : of those who fled into the moūtain forests , & rocky caues , or dens , or els fortresses , of what sort soeuer ; certaine to haue beene surprised and slayn , the rest disfurnished and depriued of necessary sustentations therby to pine trough hunger : the gouernors moreouer themselues of the churches , and * those of the clergy who happily had by Gods grace either not lighted vpon them , or els escaped their incursions , spoyled of all things and made bare , in most poore plight to beg relief . Scarse three among innumerable churches saw he now remayning , that is of Carthage , Hippon , and Cirta ; which by speciall benefit of God were not subuerted ; & the cities of these stand permanent as furnished both by diuine & humane ayd : albeit Hippon after his death emptied of indwellers was by the aduersaries fyred . Amydst which euils cōforted he himselfe with the sentence of a certaine wiseman saying . No great thing shall it seeme that tymber and stones fall ; and that men which are mortall must dye : all these accidents , hee ( as deeply wise ) with plentifull teares dayly lamented . Augmentation finally gaue this also to his moornfull lamentations that those foes came in like maner to besiege the said city of the Hipponēses * Regij , which vntil then held her former state . Forasmuch therefore as in defence thereof was constituted one Erle Boniface , he who somtime had beene confederat of the Goths army ; their siege continued about the citie almost 14. months : the benefit of the sea shore being withall cutt of . Thither had we also from the neighbouring territory , together with other our associat Bishops , betakē our selues by flight ; and there remayned during the whole siege . Where very often wee had mutuall talke cōcerning these misfortunes : and considered the dreadfull iudgments of God layd now before our eyes : saying ; Iust art thou O Lord , and rightfull is thy doom . And altogether grieuing , groning , and shedding teares , wee besought the Father of mercies , and God of all consolation , that he would be pleased to relieue vs from this tribulation . And it hapned that sitting with him at table , & entercourse of speech passing , he began to say in our presence ; Yee shall vnderstand , that at this present of our calamity , I aske of God , that either he vouch safe to free this citie so by foes enuironed : or in case it otherwise seeme good vnto him , then to enharden his seruāts with courage to endure his pleasure ; or at leastwise to take me vnto him selfe , out of this world . By which saying of his being instructed from thence forwards together with him , and with our seuerall companies , and those which inhabited the same citie , of the highest God we required the like . Behould then , the third moneth of the siege , tooke hee his bed , trauailed with feuers ; and began to be exercised with his last sicknes . Neither surely did our Lord defraud his seruant of the fruit of his praier : for both to himselfe , * and to the citty , hee in season obtained what before he had with wette praiers earnestly sued for . CHAP. III. HEreunto may bee added , that Carthage as is gathered out of Prosper was by Genseric , impudent violator of the concluded peace , fraudulently surprised in the yeare of our Lord 439. & that 15. yeares for cōsciēce sake , like fauor frō heauē to haue bin found . Neither may I let passe , that Africke as most other regions scourged of God might ( it seemeth ) not vntruly crie out , Before I was abased I sinned : for so farre was it runne in diliciousnes and loosenes , that in Carthage ( as bitterly lamented * Saluian Bishop of Massilia at the very same season ) might be seene men of more discipline and seuerity in life to be hissed at in the streetes , as if they were wonders , or monsters ; not doubting to pronounce thereof , That the passage of the Vandals into Africke was not to be imputed vnto Gods rigour , but to the Africans wickednes ; & * Victor himself acknowledgeth no lesse . Adde wee this also out of Procopius , that for better custodie of the purchased pray were ordeined in ambushes and places fit for guard , both Vandals and Alans vnder no fewer leaders then fourescore ; whom they tearmed Chiliarchs ( * Victor Millenarians ) that is , Captaines of thousands . Whereby the army consisting of but 50. thousand gaue shew of 80. thousand . Whereas also at the beginning Vandals only and Alans were held in roll ; yet admitted in time were other also of barbarous nations ; passing all vnder the name of Vandals , except * Moores onely , who at the last were in like manner receiued into the armie CHAP. V. THree tragicall acts hauing beene by B. Victor of Vtica so represented , as that wee haue not only heard , but in a maner seene with our eyes , what can not but make pious harts to bleed : & a forth act being also performed , wherein some qualification and hope of better times began to appeare : it shall not ( I know ) be vngratefull to all Christian eares , if I exhibit the last accidents of this veritable history ; to which the Omnipotent himselfe gaue a gladsome * catastrophe . Nay I may not be so harsh to their patient & compatient harts , who haue sorrowfully ( though not tediously ) through passed the rufull relations ; as to defraud thē of the consolatory part remayning behynde . So to doe where impiety ; at least , a kind of inhospitality . And besides the intermediant chances not vnplesant , the finall euent most delectable to recite ; euidently shall it be manifest how a well prepared brest , should in aduerse times not be deiected ; for that God by admirable and incomprehēsible means compassed what we can not coniecture . Cōpendiously therefore to set downe out of Procopius ; what he at large deliuereth the abstract and summe of things is as followeth . CHAP. VI. * GENSERIC being very far stept into age , at the time of his death , left in his last testament , among other things this dispositiō , that the succession of his Kingdome should alwaies passe vnto the neerest in blood of the males , and among equall in blood to the eldest . Thirty and nine yeares after the taking of Carthage , dyed he : & to him succeeded his elder soone * Huneric , the other brother * Genzon being before departed this life . Successors to the hound Huneric were first * Gundabund son to his brother Genzon , who continuing in the steps of his cruell predecessors , afflicted the Christians ( so alwaies and no otherwise termeth Procopius the Catholicks , excluding the Arians from that honorable name ) and by death was to late called away in the twelfth yeare of his reigne . After whom * Trasamund took in hand the affaire of gouernement : a man farre passing his antecessors as well in wisdom , as magnanimity and courage : who also ( by a contrary course vnto them ) not by torments and vexations , but by rewards & honors inuited the Christians to for sake their antient faith , and passe vnto his Arianism , but those who would not relent , he no way pressed with punishment and affliction . And with Anastasius the Emperor he alwaies maintained good & perfect frendshipp . In this mans time receiued the Vandals a sore ouerthrow at the * Moores hands , farre greater then euer they had in any skirmish before . In the teritory of Tripolis was a Generall of the Moores named Cabaon , who perceiuing the Vandals to intend him warre , vsed this not absurd stratageme . He first willed all vnder his commaund to vse abstinence in dyet to containe from dealing with women , and to refraine from all iniury and wrong : then made he a double munition or fortification ; within the one shutt the women , prohibiting vnder to Iustinian the Emperour was this Hilderich , euen before hee was Emperour ; and sundry presents had passed betweene thē . There was in the stocke of Gizerich , one Gilimer , sonne to Genzon ( of whome is before mentioned ) and nexte in age vnto Hilderich : a skilful warriour , of a sore wit , well furnished with meanes and euery way apte to inuade the state ; and who otherwise by proximity and age was expected to succeede . But impatient of stay he letted not to thrust farre into the interest royall , to vsurpe auctority ; proceeded to traduce the King vnto the Vandals as a dull and not daring Prince : charging him also calumniously that hee entended to resigne and deliuer vp to the Emperor the whole dominion , togither with the Vandals . To which surmises credite ouerlightly giuen , Ilderich after seauen yeares gouernment is togither with Amer and his brother Euagenes committed to ward ; Gilimer created King. Newes wherof being brought to Iustinian the Emperour : he by curteous aduertisement wished Gilimer not so to violate Gizerichs will and testament ; nor persist in so open wrong . Vpō which message Gilimer forth with put out Amers eyes , and helde the other two in streighter custody : and to second Embassadors which Iustiniā shortly sent againe , he finally answered , that the Emperours curiosity was ouer great to ingest himselfe into the actions of other Princes ; & pretended that Ilderich had attempted somewhat against those of the blood-royall , neither ought to be King for that his cares and employments were not vpon his kingdome . CHAP. VIII . GREAT indignation conceaued the Emperour at his tyrannicall obstinacy : Wherefore the Persian warre ( as God would haue it ) being with good successe freshly ended , & Belisarius the great Captaine , then present in Constantinople , hee resolued enterprise for the liberty of Africke . Some repugnance yet therein he found , for the common people repiningly murmured & obiected the Emperour ●●os fleete , that was in like attempt vtterly defeated , and the dreadfull ouerthrow giuē to Basiliscus , wherby perished an entire army , & the common wealth became extreamely impouerished : they refused therefore to contribute vnto this warre . Furthermore not the stoutest of the Captaines , ( in whom lay the hope of wel carrying so great a charge ) but were discouraged , and sore dreaded the greatnesse of the danger : seeing first they had to ouercome the Seas , then out of ships to assault a strong and potent kingdome . The soldiers also so lately returned from the Persian brunts , grudged that they shoulde now sodainely bee destined to other vnknowne people and sea-combates , ere they had once beene so much as warme in theie owne country . None yet was found who had the heart or would presume to disswade the Emperour , excepte only Iohn the maister of the Pallace who with a graue and vehement oration dehorted that enterprise , which vpon human reasons he held to be abhorred : telling him plainly that by this iourney he should abuse to liberally both the blood of his best soldiers , and the publike treasurie , and abilities of his subiects : vpbraiding that Carthage which hee would impugne was distant by land 140. daies iorneies , and by sea so farre , that scarce in a yeare should report returne of what was done : that if he subdued the Vandals , yet should he not be Lord of Africa , both Sicilie and Italy being vnder those strange nations dominion : happily also by this prouocation might hee drawe warres to his owne gates , and to the walles of Constantinople . He besought him therefore to desist from vndertaking so doubtfull and dangerous businesse , and adding labours vnto labours . Much moued the words of Iohn the Emperors minde ; & much remitted he of his former feruor , towards poore Afric . There came not long after a certaine Bishop out of the parties of the East , & obtaining to relate vnto the Emperor , that which he came for ; told him that he had receiued from God a vision , wherein appeared the Emperor himselfe ; and was sharply by the Almightie reprehēded & accused of great impiety , that hauing cōceiued the good purpose of deliuering the Christians in Afric from the hands of the barbarous , he had afterwards vpō no cause forsaken the enterprise : and that God promised the Emperor to assiste him ; and to bring Africke into his subiection , as it had beene vnto the former antient Emperors . No longer differred Iustinian ( annimated by this oracle ) but furnished ships , ordained Belisarius generall . CHAP. IX . THe first beginning of good lucke to this actiō was that Pudentius an African , reuolting from the Vandals , sent hasty word to Iustinian that if the army came to Tripolie , he should easily obtaine that teritory for that few soldiers were there to resiste . Which Belisarius accordingly , by the aide of Pudentius brought to good effect . Presently vpon which , Godas in likemaner , one of Gilimers captains , gouuernour of the great Island Sardinia , and by nation a Goth , sent submission to the Emperour , saying he chose rather to serue a iust King , then a Tyrant whose cōmandments were vniust . Towards Carthage were then directed 1000. footmen , and foure thousand horsemē : with them 400. Eruls and 600. Hunns all vsing their bowes . The nauy was in all 500. vessels , mariners 3000. and of voluntary aduenturers from Constantinople 2000. In the seauenth yeare of Iustinians empire was this expedition addressed : and Epiphanius Bishop of the citie blessing ( as the maner is ) the fleet in the Emperours presence led one by one into a ship , such soldiers as had lately beene baptized . In this fleet passed with the rest Procopius author of this history , consailor for the warres vnto the Generall Belisarius : and passing by Syracuse he got intelligēce that the Vandals , were attempting against Goda , but that there was of the Roman forces no dreade at all : in somuch that Gilimer as most secure had abandoned the sea costes , & was resident at Hermione foure daies iorney vp into the contrey . Approching to sight of the African shore , great consultation was had how to proceed . Archelaus ( contrary to the affection of the soldiers , who weary of the sea would presently haue sett to shore ) perswaded to deferre landing , for that all that shore was both subiect to tēpests , and destitute of hauens : adding that all the townes of Africke , except only Carthage were by Gizerich in time past dismātled of their walles : for which respects he preferred directly to assaile Carthage neere whereunto was a goodly hauen , & vngarded ; from whence their could be no more distance to hold on the lefte hand ; on the right hand kept he the sea : commanding the nauy as well as they could to obserue the proceeding of the army , and to keepe neere vnto it . In this order marched the army forwards , no faster then after 80. furlongs to a daies iorney : with such moderation also & discipline , that the husband men round about , hid not themselues for feare , but securelie brought all necessaries to the campe and freely sold them . CHAP. XI . GILIMER vpon first newes of his foes approach , wrote vnto his brother Ammat at Carthage , that hee should put to death Ilderich , and whomsoeuer els of their kindred that hee had in prison : and haue the Vandals with all the munition of the citty in a readines ; that they might in the streights at Decimum ( a place 70. furlongs from the citty ) inclose the emperials as fishes in a nette , betweene their two armies . Belisarius being come to Decimum ; Gilimer vppon that very day dispatched his brothers sonne Gibamund with 2000. Vandals , charging thē to keepe on the left hand , and he himselfe pursued the taile of the Romane army : meaning that so they should bee on three sides inuaded . And surely had not Ammat by three houres space preuented his opportunity , enough to doe had the Romanes found : but he about noone went to Decimum : and ( which was as bad ) leauing behinde him at Carthage the best part of the Vandals , he hastely left them word to follow him to Decimum , and going forward with a fewe encountred with Iohn , where 12. of our valientest being at the first ouerthrowne Ammat himselfe soone bare them company ; whose death seene , the Vandals mainely flying backe stroke terrour in the rest whom they mett from Carthage ; who conceiuing the victors to be more in number then they were , turned likewise backe : and were chassed by Iohn to the very gates of Carthage ; loosing in their whole number neere 2000. persons . About the same time met Gibamund and his 2000. soldiers , with the Hunnes , in the fielde of Salt , 40. furlongs from Decimum , voide of habitation or trees : and were by thē at the first onset ouerthrown and slaine . Belisarius in the meane space drawing toward Decimum , knew nothing of all this which had hapned ; & sending before him the Captaines of the confederats , hee followed with the maine battell . Gilimer and his Vandals meeting with the formost ; great grewe the contention whether party should gaine a certaine high hill which seemed of great aduantage . Frō which the Vandals so droue the Romans , that they fled to a towne 7. furlongs thence , ( where Belisarius had placed Vliar a captaine of speares , with 800. men of armes ) in confidence of there being succoured . But the contrary fell out ; for these likwise growing into great terror tooke feareful course toward Belisarius . At which time , if Gilimer had followed his fortune , hardly could the Romans haue susteined him , so great was their dread , and so great the multitude of the Vandals . Or if hee had gone toward Carthage , he had oppressed Iohns troops which strayed out of order , he had saued the citty ; and meeting with our fleete had with no adoe destroyed it : But he descending downe the hil , at the sight of his brothers body gaue his minde to lamentation and funeral . And Belisarius after he had staied those which fled ▪ and vpbrayded them of cowardise ; and receiued aduertisement of Ammats death , with what els had passed , in posting speede hee couragiously flew toward the Vandals , whom finding vnwary of his appraoch , and in litle order hee put sodainely to flight ; the night hindering their pursuit . CHAP. XII . THE next day passed the whole army to Carthage , but comming late entred not the cittie : although the Carthagineans presētly set open their gates , placed cressets & torches in euery quarter , & made bone fires throughout the citty all the night long . Annexed to the Kings Palace was a strong prison ; wherein among others , were diuers merchants , who had bin desired to aide Gilimer whē the warre began : & were to haue bin executed the same day , wherein Ammat was slaine so neere was their life at the brinke . The keeper of this prison vnderstāding what had passed at Decimum ; & seeing the fleet now drawing toward the port ; comming in to thē , who since their first imprisonmēt neuer heard glad word , but in dongcons hourely expecting death ; asked them what they would depart with all their goods to him which would set them free . To their answere to take what he would ; he replied , that they should onely sweare to sticke by him in any troble that might befall him concerning them . Which grāted , setting them at liberty , hee himselfe went away with them . Belisarius before he would enter the citty , againe admonished the army how singuler modestie would be expected at their hands , in this so great and godly a citty ; shewed them that they ought to repute all the Africans as Romans ; and how shamefull it were to be vnciuil and rude towards those , whose liberty and safety they came to assert against the Arrianizing Vandals . Entring he mounted into Oilimers Throne ; where came before him certaine merchants , and others , complaining that the night last past their goods had bin rifled by his mariners . The iust and generall Chieftaine , louer of all honesty , & obseruer of equity , forced Catonymus author of the insolency vnder oath to bring forth all the parcells stolne ; which hee accordingly represented ; but perfidiously notwithstanding vpon a suddaine secretly fled to Constantinople with those rapines , where not long after taken with an apoplexy , berefte of his wittes , and depriued of his periurde tongue , hee deceased in a most wretched plight : At his entrance memorable it is to see the great discipline of the army , and the singuler confidence of the inhabitants ; for neither was there any ill language giuen on any side , neither was any shop shut , or any thing not set forth to ordinary sale . Which was wonderfull strange in a cittie freshly taken , & changing gouernment . The Vandals which had fled to the churches ; hee tooke into protection , and gaue them safety : then addicted his minde to repaire the walles which were exceedingly ruinous . CHAP. XIII . AN olde said saw had beene in the mouths of the multitude , that G. should chase B. and againe B. chase G. which now all saw apparātly fulfilled in Genserich and Boniface , Belisarius and Gilimer . Cleered also was at this time another ambiguous prediction , much to benoted : and thus it was . Principally honoured aboue others , among the Carthaginians , was the holy man Cyprian , whose feast they yearly celebrate in the most goodly temple of the same Saint a litle without the Citie . This church had the Arrian hereticks taken into their owne charge , expelling the Christians , and driuing away the Priests with great reproche . The Africans being much grieued hereat , it is said that Cyprian appeared in a vision , willing the Christians to be of good comfort , for that shortly he himselfe would reuenge the iniury . With great certainety expected the Africans this promised euent ; vtterly to seek when or in what sort it were to be expected . Vpon the very eue of this Saints feast was it , that the nany emperiall was discouered from Carthage : whereupon the Christians assoon as Ammat was departed against the Roman forces ( while the euent was yet vncertaine of battell ) taking to themselues good hope presētly thrusting out the Arrians receased the Temple sanctifie it a new , purge the superstitions of the Arrian hereticks ; hang vp rich and beutifull offrings , sett lights in redynes ; put in order the golden vessels and pretious paraments , fetching them forth from their secret repositories . The rest of the Christians also when they heard of the good successe at Decimum , hastning to the same church lightned all the tapers , and lamps ; assisting the Priests to whom the function of all such things appertained . In somuch that the Vandals themselues held so manifest a fulfilling of this prophecy in great admiration . CHAP. XIIII . GILIMER ignorant how to repaire his state , sollicited the vplandish of the Africans to intercept Roman soldiers if they stragled , promising for euery head brought him a peece of golde . Many indeed of the seruants were in that sort slaine ; whom Gilimer performing his couenant , supposed to be so many men of armes . Neither fownd he presenter confaile then to send for his brother Zazon ( who in this meane season had receiued Sardinia from Godas ) and concerning his hasty returne , he sent him a letter , wherin he thus complayned : It was not Godas that called thee into Sardinia ▪ but the bitter fate of the Vandals bereft mee at this exigent , both of thee the Moores most wretched and miserable ; they euer after the cōquest of Africa kept a most bountifull ; went attired in silkes & veluets ; gaue themselues to playes and sports , to musike & hunting , to banqueting & recreations . Moores contrariwise leade their liues in cotages , where they scant stand vpright or can stirre , wanting neither Sunne , nor snow , nor any other misery of their climat : sleepe on the bare ground ( the best among them laide but somwhat betweene ) forbidden by law of their country to chaunge attyre after the seasons ; but a boystrous course ragged weede they at all times wore alike . Ignorant they are what bread or wine is ; but , whether it be wheat , rye , or barly , which they can gette , they neither grinde it to meale , nor bake it , but eate it iust as beasts doe . This harsh conuersation & custome made the Vandals to thinke death not vnpleasant , nor seruage shamefull . Which not being hidden from Pharas , he by letters inuited Gilimer to render himselfe , which hee not without abundant teares perused , and returning answere that hee had rather suffer what he did , then what his enemies would do vnto him ; he concluded with request of a citharne , a lofe of bread , and a sponge . Which last clause was not vnderstood , vntill the messenger explicated , that he desired a lofe , because since his comming to the mountaine hee neuer had so much as seene any baked bread ; a sponge , to wipe away his teares ; the citharne , to solace his calamities with some wonderfull dittie , being expert in musike . Pharas pittying his case , & in him the vncertainty of humane condition ; satisfied his petition : but more strictly obserued his custody and charge . Three monthes continued this siege ; Gilimer no lesse afflicted in his health thē in his hart , constantly yet persisted obdurat , vntill a poore Moor-womā in his sight had set certaine brused corne , to drie ouer a hyrdle : neere therunto sate two children ; the one Gilimers brothers sonne , the other the womans : who grieuously pining with hunger ; the Vandal first caught the lumpe raw , and scalding hotte , and thrust in his mouth ; which the other , tugging him by the haire of the head , forced him , halfe bittē as it was to deliuer out of his throte . Which Gilimer seeing presētly conceiued it ominous to his owne fortunes & vpon conditions pacted , rendring himselfe was sent to Carthage . CHAP. XVII . OPtion after this came to Belisarius , from Iustinian the Emperour , that either hee should come to Constantinople together with Gilimer and the captiue Vandals , either els stay behind them , at his discretion . But he finding that enuie , had begun to thrust out his sting against him , resolued vpon going in person to excuse him selfe vnto the Emperour . And there according to his worthy deserts receiued he those honors , which neuer had any priuat man since the time of Titus & Vespasian ; but only Emperours themselues if fortunately they subdued some whole nation . For at his entrance , before him went the trophees and spoiles , with the captiues ; and he himselfe triumphing ( yet on foot ) followed after through the citie . The spoiles were no meane matters : goldē thrones of estate , rich chariots , pretious furniture , plate of massiue gold , pretious stones , siluer many thousāds of talēts : Much of that which had in times past beene taken out of the palace at Rome . Among which were also sondry noble and excellent peeres of the Iewes , which of old were by Vespasian and Titus translated from Hierusalem out of the Temple . These a certaine Iewe beholding , forbore not to say aloud , that those things ought not be but where King Salomon first placed them : that for profaning them had Rome by Genseric beene sakt , and for the same respect Gilimer by Belisarius ouercome . Which speech comming to the Emperours eares , he greatly dreaded , & willed all those things to be caried vnto Hierusalem for the Christians churches . Last of all followed Gilimer with the principall of the Vandals : & comming vnto the Emperours presence lamented not ▪ but only vtred those words of the Scripture : Vanitie of vanitie , and all vanitie . To him & to his kindred assigned the Emperour certaine honorable enterteinement in France : but into the number of the Patricians or Nobility he might not be admitted , bycause he would by no means renounce the Arian sect . Shortly after was to Belisarius decreed a triumphe after the fashion of the antient Captaines . Caried in a siluer chaire of honour vpō the sholderes and Arians ; & reuolting from their Christian Emperour Rodulph of Austria , haue voluntarily submitted to the heathen Tur●k● , and made a league with Hell. God of his holy mercie auert the dredfull consequēces , which I haue horrour to think vpon how imminent they are vpon our neighbours neckes . Beginning with pitifull ruines of the faith and the detested propagation of infidelity in former age : I am constrained by similitude of causes to dread like lamentable effects in this of ours ▪ and therby with regret & obtestation of publick moane , through expectation of publique miseries , to conclude the Vandal persecutions : Which otherewise , seeing the Almighty restored to the African church , golden times , ought to haue ended in a golden period . TVVO TABLES . BY THE FIRST NVMBER is designed one of Victors three Books : by M. The Passion of the seauen Martyrs : by F. The life of Saint Fulgentius : by C. The continuation to the Historie . The last number importeth the Chapter . A SVMMARIE OF THE Catholickes faith and practise . ABb●ss●s , or Mothers of Nonries . 1. 8. 2. 6. Abbot , 3. 12 M. 3. F. 3. Alliluya , song solemnely at Easter . 1. 9. Altar 1. 9. Altar-cloathes . 1. 9. Angels inuocated . 3. 19. Archdeacon , 3. 10. Benedicite , 2. 7. Benediction of Bishops craued of the people . 2. 7. Blessing of the ships by a Bishop at their setting forth . C. 9. Bishops . The excellent vertue , charity ▪ and a●mes of the Catholike Bishops , 1. 7. 2. 2. M. 2. F. 5. F. 8. 9. They refuse to deliuer vp church-ornaments to the officers . 1. 9. refuse an oath vniustly tēdred . 3. 3. refuse to exclude from Catholike seruice such as returned to the Catholik faith . 2. 2. Bishops are ordered in dioceses vacāt , contrary to the Kings inhibition and commandement . F. 6. Bishop receiued with procession F. 9. Cat olique . Catholikes hold fast this name and deny it to the Arrians . 2. 10. Onely Catholikes held for Christians . 2. 7. The Church tearmed Our Catholike Mother . 1. 5. 3. 19. M. 3. Character in Baptisme . 3. 10. Chastity . vowed and professed . 1. 8. M. 2. C. 2 Seeke Nonns . Chrisom-cloth . 3. 10. Christian . Seeke Catholique . Churches . Seeke Saints . Churches opened and ceased vpon sometimes through zeale . 1. 9. C. 13. Clergy , S. Priests . Confessors in act . 2. 7. in hart 27. sometime called Martyrs . 2. 7. Constancy of Catholikes in general . M. 2. M. 3. Singulerly , in an Erle solicited by the King 1. 5. in a proconsull or Marshall . 3. 6. of the husband against wife and children . 1. 11. of the wife against husband and children . 3. 5. 3. 15 ▪ of children . 3. 15. M. 2. of 12. Boyes , quiristers . 3. 11. of a yong boy a Monk. M. 4. The constancy of Catholikes was admired and wōdred by the persecutors themselues . 3. 7. Conuersion of many Arrians ; and of their Priests . F. 7. Crosse . Confidence in the woode of the Crosse . M. 5. that is in the worke performed on the woodden crosse . Disputation . S. Religion . Eucharist , Reall presence . 1. 9. Faith. The Arrians seeme to haue onely an opinion not faith of their doctrine . 2. 8. Fryers . that is Brethren : ( the French word being Freres ) 3 12. Heretickes . Compared by God to Asses , Butchers , Sulfury cloudes . 2. 5. Their society held pernicious . 2 8. Heresie is a spice of madnes or frēcy . M. 1. Hermits , F. 5. 10. Hymnes , 2. 9. M. 5. Lamentation , concerning the persecution 3. 9. C. 2. Lector , one of the ecclesiasticall orders . 1. 9. 3. 10. 3. 11. Lights , vsed at the publique seruice and processions . 2. 5. 2. 7. C. 13. F. 9. Masse , The solemne sacrifice of Christians . 1. 6. C. 2. celebration thereof , 2. 7. 3. 8. frequented notwithstanding laws to the contrary . 2 8. Miracles , in confirmation of Catholikes in their faith 1. 8. 2. 3. C. 4. C. 14. C. 10. 2. 7. 2. 9. 3. 5. 3. 8. M. 5. By visions 2. 5. 2. 9. C. 8. C. 13. By strangely plaguing the persecutors . 1. 8. 1. 9. 3. 2. 3. 17. 3. 19. Monasteries , are oft mentioned . Monkes , 1. 6 1. 8. 3. 12. F. 5. The sweetnes of monasticall life . F. 1. Strictnes thereof and pouerty . F. 2. voluntary obedience . F. 8. Nocturns , which name at this day remaineth in the Catholike Mattens ▪ 2 , 9. Nonns , Virgins consecrated to God , 1 , 8. 2. 6. vncapable of mariage , 1 , 8. Nonries , 1 , 8. Offrings , & donaries hang vp in the churches , C. 13. Orders , Holy orders ▪ 3 , 1. Patience , S. Constancy , F. 4. Persecutors of Catholikes horribly stroken by Gods hand , S. Miracles . S. Peter . seeke Pope Pilgrimage to places where Martyrs had suffered and miracles there done , 1 ▪ 8. in the end of the chapter , to Rome , F. 5. Pontificall throne of Bishops , 2 , 3. Pope , honorably mentioned as Gods high Bishop 1. 8. At his hand is direction & aide sought for the conuersion of the infidell Moores , 1 ▪ 8. To S. Peter was the gouernment of the vniuersall Church principally committed , 3 , 19. Communion with the Church of Rome ; or seperation from it is reputed all one as with or from S. Peter himselfe . F. 5. Prayers , Publique praiers by night vpon solemne vigils , 2 ▪ 9. Pouerty , voluntary S. Monkes . Priests , The clergy of Africa to haue liued vnmaried it is in a manner manifest ; in that not once in so great & long a persecution is mentioned any ecclesiastical persons wife , whereas of lay-mens wiues is frequent mention . Prison , Masse and sermons in a prison , by stealth , 2. 7. M. 3. Procession with wax-lights and tapers burning , 2. 7. F. 9. M. 5. ( F. 7. Prophecy of religion to be restored . C. 13. Pulpit , wherein Lectors red and song ; as Certaine voluntarily followed the Clergy into bannishment . 3. 11. Yookes rifled , prohibited . 1. 9. 3 ▪ 1. 3. 3. Buryall . Sotemne bury all forbidden . 1. 4. Catholiks buried sometime vnder a tree . 1. 10. somelime in priuat houses . 3. 4. Bishops confined . F. 2. forbidden to be harbored or relieued . 3. 2 1. 9. Catholique . The Arrians quarell about this name , and vngracefully challenge it . 2. 10. Chastity . All professours of the continent life are hated and chased away . M. 2. C. 2. a. Vowed and professed chastity is by the Arrians despised & commanded to be violated 1. 8. Sacred virgins shamfully handled and tortured by them . 2. 6. Churches shutt vp . 1. 11. 3. 1. M. 2. fraxed and brent . 1. 1. taken from Catholikes & by the Arrians addicted to their Common praier . 1. 1. 1. 4. 3. 1. abused to stables . C. 6. Churches ransaked & spoiled . 1. 9. 3. 1. Cle●gy of the Arrians , extraordinarily rage aboue others . 3 , 12. 3 , 13. 3 , 14. M. 1. F. 4. Confining of Bishops to certaine place for mansion . F. 2 Couetousnes insatiable after Catholiks goods . 1 , 1. 1 , 3. 1 Councells . The Arrians alleage false councells for coūtenance of their error . 3. 1. Disputation coulorably offred by the Arrians and violently demeaned . 2 , 8. 9 , 10. 3 , 1. 3 , 18. F. 7 Enuye of the Arrians at the vertue of the Catholique Bishops . 1 , 7. 2 , 2 Heretiks . The Arrians burn Manichaeans to take from themselfes the note of heresie . 2 , 1 Imprisonment is ouer all . Lawes and Proclamations . Benefit of lawe & iustice denied to Catholiques . 3 , 1 Martyrdome is frequēt in sondry chapters . For enuie of this name and glory ; certaine are made deferred to long vexation . 1 , 10. C. 3 Mass● decreed and forbidden . 2 , 8. 3 , 1. abolished . C. 2. Catholiques slayn at it , and put to death for hearing it . 1 , 9 Miracles misinterpreted and discredited , 2 , 9. M. 5. C. 13 Monasteries held in speciall hatred , 1 , 1. deliuered to the Moores . M. 2 Monasticall persons persecuted , M. 2. vrged to break their vow and marry , 1. 8. extremly hated , S. Priests . Nonns scattered , and tormented , 2 , 6 Oaths of state deceiptfully tendred to entrap , 3 , 3 Persecution . Spoiling of goods , death , and are ouer all . Occasion strangely sought vnder pretext whereof to begin persecution , 2 , 6. Disobedience and state is styll vrged & pretended , 1 , 5. 3 , 1. 2 , 7. F. 6. Persecuting in one place they of policy abstained in another , 1. 6 : and sometimes mitigated for ostentation of clemency , 2 , 1. Gods honour , zeale of iustice & clemency also are pretended , 2 , 8. 3 , 1. The ciuill lawes ordained by antient Emperours against Hereticks are retorted vpon Catholiques , 3 , 1. Catholiques making supplicatiō are worse entreated , or fruitlesse , 1 , 4. 3 , 2. 3 , 1 6 : flie ouer sea , 1 , 7. 3 , 8 : flie into deserts , 3 , 1 6 : they are thrust to day-labour ▪ 1 , 1. 2 , 3. 3 , 3 : they are pined , 2 , 7. 3 , 2. M. 2. depriued of their dignities and fo bidden to bear office , 1 , 6. 2 , 6. Inticing allurements and promises , to peruert , M. 3. M. 4. C. 6 Praiers : Catholique seruice and praier countermanded ▪ 1 , 6. 3 , 3. The Arrians vrge that publique praiers should be admitted in any languague indifferently . 2 , 2 Priests vsed with all rigor , 1 , 4 : bannished , and horribly vsed : M. 2. S. Bannishment ▪ Spoiled of their substance , and terribly entreated , C. 2. Malitiously slandred of incontinency , 2 , 6. Punishment inflicted for receiuing a Monke from beyond the sea : 1 , 6 Proclamations against Catholiks , 2 , 8. 3 , 1 Reconciling by the sacrament of penance , forbidden , 3 , 3 Resort mutuall of Catholiques is forbidden , 1 , 11 Rites ecclesiasticall abolished . C. 2 Rome . Peculiar malice of the Arrians against the sea of Rome , 1 , 7. They surname Catholiques , Comans , 1 , 10 Sacrament of Christs body and blood irreuerently cast vnder foot , 1 , 9 Scripture . The Arriās prouoke to it alone , 2. 8 Serches by night , and ransaking of houses , 3 , 15 Torments : 3 , 4 : 5 : with cordes , 1 , 1 : hotyrons , 1 , 6. 2 , 6. 3 , 7 : Stockes : 1 , 8 : whipping & beating : 1 , 7. 34. 3 , 11. 1 , 8 : F. 4 : hāging by the heels : 1 , 10 : 2 , 6 : maiming and dismembring the body : 3 , 8 : 3 , 9 Watch & ward to apprehend Catholiques : 3 , 15 : F. 4 Women vnciuilly and vnshamfastly vsed : 2 , 6 : 3 , 4 : M. 4 Faultes escaped . Fol. 9 read Meerly was my ayme to shew ▪ f. 10. read licentious f. 15. read barbarous f. 20 read but for singula f. 30. read made of stubbed palmes f. 40. read such as are f. 52. read burned in f 65. read larger sense f. 75. read vvhiuering font . f. 83. read true councels f. 114 read Emperor . f. 119. read hee farther came to Carthage f. 123. read no ability f. 127. read mothers P. F f. 128. read toucheth vs f. 132. The passion of the 7. martyrs is distinct by it selfe & no partt of the 3. booke . f. 133. read rebaptizationis f. 134. read serpentine f. 137. read vs none f 138. read peasant f. 143. read Rusp . Surius f. 149. read heritage f. 153. read baldnes . f. 155. read Eulalius f. 156. read shelty f. 168. read Visigothes f. 169. read seemed they and the like discouer f. 172. read Hieron . f. 179. blot out 180. f. 209. read Caried . f. 211. read large and f. 212. read moan . Notes, typically marginal, from the original text Notes for div A14395-e550 An Chris●● 427. ⸬ ali . 〈◊〉 . 〈◊〉 & Agat . Trizeric ⸬ Basilicis Sanctorum ⸬ Dext●um , 〈◊〉 may als● Gauntl●● Psal . 73 ⸬ Nobi● sacerd●●● ⸬ Rem●entib●uis . ●udith . 16. ⸬ B. desolabantur . P. S. P. F. desolantur . ⸬ An Idoll of the Africans , of vvhich mention , Tert. Prosp . Am. ⸬ Suae religioni licentia tyrannica mancipauerunt . ⸬ S. Augustine wrote his booke de haer●sibus , vnto his Disciple Quoduultdeus , perhaps this man. And his Epistle 19. vnto Deo-gratias , seemeth vnto him , who was this mans successor . ⸬ Clero venerabili . ⸬ Mapalia . ⸬ Exilio ali . Exitio , ⸬ Magni Sacerdote● * * ⸬ Mola catholicae matris . ⸬ Immolandi . Dan. 3. * * * * ⸬ B. Nicenum . * * ⸬ Melleis fidei clauiculis . Exod. 1. ⸬ P. F. P. S. haue Gigitanus and Sinnaritan . ⸬ Millena●ios . ⸬ P. F. Martinian . ⸬ Deo sacrata . ⸬ Christo membra corporis mei dicaui nec possum humanum sortiri coniugium . * * ⸬ Spiritualis secreti commercia . ⸬ Conuersus . At this day such as entring Monasteries became not Ecclesiasticall , are called Conuersi ( conuerts ) ⸬ Puellarum . ⸬ Non iam sua , ●ed Christi mancipia . ⸬ Palmatos ⸬ Compede crudeli P F. Cuspide . ⸬ P. F. S●saon . ⸬ B. Capsus ⸬ Virginum Dei. * * ⸬ Ministros ⸬ Pontifex Dei. * * ⸬ Buronitanus . P. F. maritha , Galibus , Ammonis , Ptol. ⸬ Corpus Christi & sanguinem pauimento ●●●rserunt ▪ &c. * * ⸬ B. Armogaster . * * ⸬ B. Caballini● . ⸬ P. S. P F. Canabiuis . ⸬ B. Masculinum . ⸬ Archimimum . ⸬ Catholica libertate . ⸬ P F P. S. Ma●inado . ⸬ Often after is mention , likevvise of lay-mens vviues , but neuer of Priests vviues ( notvvithstanthe chiefe rage vvas against them ) ⸬ Consilio magistrata . ⸬ Non Indigens sed Saturus . Iob ● . Luc. 14. ⸬ i. to Mardome . ⸬ i. Gensericke . ⸬ Procopius . 39. Notes for div A14395-e3060 ⸬ B. Honerichus . Nundrius . Procop. Honorichus . ⸬ The Anabaptists burnt vnder Q. Elie vvere all of them Protestants . ⸬ B. Calamitas . P. F. P. S. Calumniator . ⸬ Per edicta libri . ⸬ B. Iutarit ⸬ Populo tractare ▪ * ⸬ Missas agere . ⸬ P. F. Iuly : ⸬ Of this holy man much writeth Greg. Tur. de gl . Confess . l. 2 ⸬ Throno . ⸬ Hiis qui foris sunt , he alludeth to the Apostles phrase 1. Tim. 3. intending such are not vnited vnto the Church of Christ . ⸬ Vt Cespites messi●m desec●●ent . ⸬ Part●●●●tio . ⸬ B Dederichus & The dericus . P. F. & P. S. Theodoricus . ⸬ B. made themselues a brotherhood . ⸬ B. faetidum . ⸬ Ptol. Cirtesii , whose City was Cirta Iuli● . ⸬ B. ●ldicus ⸬ ali . Th●ucaria . ⸬ P. F. P. S. Gamut . ⸬ Bestiis mancipauit Thou giuest to them which 1. feare thee , a token to flie from the face of the bovve . Psal . 59. 3. 3. 4. Isa . 26. ● . 6. ⸬ B. Venerable . ⸬ B. Lara . but Ptol. hath Lares ⸬ P. F. P. S. Abdiritanus . ⸬ Super b●●donem . ⸬ Diui●● misteria celebrandi . ⸬ Domine meus . ⸬ P. S. hath it but once . * * ⸬ P. F. Zurita . Exod. 15. Ierem. 4. ⸬ Glory is this to al his Saints . Psal 14● . ⸬ B Vnzibil . but Ptol. V●●●●bi●a ▪ Pl●● Vl●●uburita ⸬ Martyres in a longer sense then it is novve a daies taken * * ⸬ Reconciliationis in dulgentia . Matt. 16. ⸬ Diuini sacrificii . ⸬ B. prayses ⸬ The Arrabians at this day cal such a troup Carauanna and very neare to Cannaua is the vvord Conuoy , vsuall through Christendome in the same sense ⸬ Gladios acutos petrarum . ⸬ Aggerem publicum . ⸬ Coepiscopos . ⸬ B. Sancto ⸬ P. F. P. S ▪ Ob●d●s . ⸬ B. Euangelium . * Quae caput est omnium Ecclesiarum . ⸬ B. Vinia●ense se●undum , ●●c . 2. Tim. 2. 1. Cor. 5. ⸬ Hymni Nocturni Cantante populo . Which tearme of Nocturne remayneth at this day in the churches office or seruice ▪ ⸬ B. crudelitate . ⸬ P. F. P. S. credulitate . ⸬ Crispantem benedixit aquae fontem . P. F. alueum fontis . ⸬ P. S. P F. irreuocabilis B●●naestimabilis . ⸬ i. the king ⸬ Satellitibus . ⸬ B. Eusebius . Notes for div A14395-e5740 ⸬ Maiestatis Regiae . ⸬ ●nclytae recorda●●onis . ⸬ Mansuetudinis . ⸬ Homou●●an● . ⸬ Propriae . ⸬ Amputatum est . ⸬ No meruail though the Arrians lie in the number for neither also vvere they tvvo Counsels , being by the Church of Rome reiected . ⸬ B. induxisse cum errore P. F. induxisse secum in errorem . In P. S. this clause vvanteth . ⸬ These lavves are extant in the decrees of Theodosius the vvorthy Emperor . B. superstition . * Conuictus agere . ⸬ B. Commeandi . P. F. P. S. Commemorare . ⸬ Ordinan di , it is ment of holy orders . ⸬ Ordina●ores . * In B it vvanteth . * In B it vvanteth . ⸬ Codicillo ⸬ Milita●ent palatio *⁎* Albetvvene this signe , and the like far after follovving , is in B. most confusedly misplaced . ⸬ Officialibus iudicum diuersorum . ⸬ 30. po●do . ⸬ P F. Illustres , spectabiles , senatores , populares . ⸬ Plebeii . ⸬ Circumcelliones . ⸬ Ordines ciuitatum . ⸬ Hominibus , but surely for omnibus . ⸬ Ordines . * * ⁎ * ⸬ Propitia diuinitate ⸬ Sacrosanctis . ⸬ P. F Florentinian . Matt. 5. * * ⸬ Reconciliare praesumatis . ⸬ Diuina●um Scripturarum ●cientia plena . ⸬ In Matre Ecclesia Catholica . Matt. 22. ⸬ B. Leotia . P.S. P. F. Leontia . ⸬ B. Aemylius . ⸬ Euiscerati . i. bovveled . ⸬ P.S. Tambar . P. F. Tambay . ⸬ Aquisregie●●●● . ⸬ Ptol. Tipasa , at this day Tenes ▪ or Tun●● . ⸬ B. Auius . ⸬ Sabana . In Spayne this word is at this day current In Greeke also Sabanon , signifieth any cloath to mundifie vvithall . ⸬ Lintea●●ina . Matt. 22. ⸬ al Theu●●rius . ⸬ Abbas . ⸬ Sub diaconus . * Ibi est mortis dānatio . Apoc. 13 * B. Despicatis pos . ianuarum . PF . Despicatio ianuarum * Suae hae reseos aquam . & so hath B. * In P. F. is thrise repeated Christianus sum . * B. Quiz●n . P. F. & P. S. Ziquens but Ptol. hath Vuic zan and Plinie Quiza . * * Num. 20. Psal . 57. * Suffragatores . * Ioh. 21. * Vestros peccatores . * Ier. 22. * P. P. Ni cas●j &c. * B. The Passion of seanen Christian brethren . Seeke lib. 3. cap. 12. * The 2. day . * Ariomanitarū P. F. B. Ariahorū . * Gladio rebaptizatis . * Bis-acutum . * Per iudicafis venerabilibus portis . * Gen. & percutiā coruorū . Luke 2. 2. Cor. 6. 2. Mac. 7. Notes for div A14395-e9280 Suarius 1. die Ianuarij . * * * * * * Notes for div A14395-e10860 Epist . 70. Procopi . * In chro . Possidius in vita Aug. * * * . a. Quoscunque continētes . * . b . Sacrisicia . .c. * Clericos . * Regiorum , al. regionū . * For the Vandals through famine lefte the siege . Proc. Psal . 118. * Lib. de prouid . * Lib. 3. cap. 19. * Lib. 1. cap. 8. * Maurusijs . * Conclusion . * I. * II. * III. * IIII. * V. * Eccl. 1. 
A52706	----	A letter from a gentleman in the city to a gentleman in the country, about the odiousness of persecution wherein the rise and end of the penal laws for religion in this kingdom, are consider'd : occasioned by the late rigorous proceedings against sober dissenters, by certain angry justices in the country. A. N. 1687 Approx. 76 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A52706 Wing N3 Wing L1388A_CANCELLED ESTC R9450 13111151 ocm 13111151 97642 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52706) Transcribed from: (Early English Books Online ; image set 97642) Images scanned from microfilm: (Early English books, 1641-1700 ; 744:27 or 796:18) A letter from a gentleman in the city to a gentleman in the country, about the odiousness of persecution wherein the rise and end of the penal laws for religion in this kingdom, are consider'd : occasioned by the late rigorous proceedings against sober dissenters, by certain angry justices in the country. A. N. Penn, William, 1644-1718. 32 p. s.n.], [London? : 1687. Attributed to William Penn. Cf. Smith, J. Friends' books. Signed: A.N. This item is identified as Wing L1388A (entry cancelled in Wing 2nd ed.) at reel 744:27 and as Wing N3 at reel 796:18. Reproduction of originals in Huntington Library and in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Persecution -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A LETTER FROM A GENTLEMAN in the CITY TO A GENTLEMAN in the COUNTRY , ABOUT THE Odiousness of Persecution . WHEREIN The Rise and End of the Penal Laws for Religion in this Kingdom , are consider'd . Occasioned by the late Rigorous Proceedings against Sober Dissenters , by certain Angry Justices IN THE COUNTRY . It is the Part of the Christian-Religion to Suffer , and not to make People Suffer for Religion , Tertul. Apol. Printed in the YEAR , 1687. THE LETTER . SIR , THE News of a Persecution meerly for a matter of Religion , at this time a day , when the whole Nation appears professedly to dislike it ; and the giving countenance to Informers ( who are the Pest of every Nation , and the common Enemies of Property ) to the Prejudice of Peaceable and Trading People , makes your Friends , who have had notice of your late Troubles , suspect that there is something in your case more than ordinary . Had this fallen out in some remote Country , where no Informer had ever yet appeared , we might have conceived , that through Ignorance that sort of Devil might have been mistaken for an Angel of Light ; and that upon his bare Averrment , some well-meaning Persons , even against their own Experience , might have been induced to mistake their Peaceable Neighbours for Dangerous Incendiaries , and unworthy to enjoy their own proper Goods . But to see that sort of Creature concerned a Country so near London and Westminster , as not to be capable of knowing what Informers are , how detestable their Trade , how inconsiderable their Power , how generally indigent and dissolute , how mean their Skill , how little they know more than to subborn Witnesses to commit Perjuries , which are discovered to their Confusion , is that which raised Wonder in some of your Friends , to so great an height , that they generally request from your own hand the true state of your Case in all its Circumstances , to the end they may know , whether there be any thing which can differ it from the common Cases of Persecution meerly for Religion ; from which the generality of the Country-Gentlemen of England ( and particularly those of the Country where you live ) do commonly profess to have as great an abhorrency , as they have from Depopulating of Countries , which is the Effect that such Persecutions must of necessity produce . In the mean time , do not I pray take me to be one , who think it strange to hear of Troubles ; what hath been formerly , may happen again without Astonishment ; and you are too well known to be thought to be surprized or afraid . Well did that Person consider the Creature Man , who distinguished him into two parts , viz. the Man , and the Beast : But it were happy for Mankind , if the Beast were less imperious and cruel : In truth , it is rare to find where the Man is allowed to have any power in Acting ; every thing seems too much to be governed by the Beast , and by the Tyranny of its inordinate Passions and Senses . And yet where shall one find a single Person in the World , who calls himself a Christian , or that Party of Men who desire to be esteemed Christians , but he and they will readily grant that Principle , Mat. 7. 12. All things whatsoever ye would that men should do to you , do even so to them ; for this is the Law and the Prophets ? and that other Principle , Rom. 3. 8. Let us not do Evil that Good may come , to be Gospel-Principles , and obliging to all Mankind ? There is not a Politician or States-man , nor a Government any where , that owns Christianity to be the true Religion , but confesseth , That in the Council of the Jews , which was assembled in order to the Persecuting of the Apostles for matters of meer Religion , Gamaliel advised prudently , and according to the Principles of true Religion , Acts 5. Let them alone , for if this Counsel or this work be of Men , it will come to nought ; but if it be of God , we cannot overthrow it , least happily we be found even to Fight against God. They will all confess readily , when pressed with these charitable and peaceable Principles ; that the Spirit of Persecuting for meer Religion , is a Spirit of Injustice , as not doing to others as our selves would be done unto ; and a Spirit of Diffidence and Incredulity , refusing to trust God , and his Providence , with the Defence and Justification of what is Professed to be of God : And yet it is hard to find that single Person , and much more to name , tha● Community or Government amongst Christians , now in being , whose practice , when they have opportunity and power , are not contrary to their Principles . And not only so , but they will take upon them to justifie such practices to be consistent with , nay , even duties , unto which they are obliged by that pure Religion , which they take upon them to profess to the whole World. But to the end I may not be esteemed presumptuous , or uncharitable in what I here assert , and in regard it is impossible to produce evident proofs for what I say , as touching single Persons ; let us a little examine the matter , as to Parties and Governments , taking this for granted , that every particular Party calls it self a true Church , or the true Church of Christ . If what is here urged of differing Churches shall be proved true , the presumption will stand very strong as to single Persons ; there being no single Person , who would be esteemed a Christian , but he is in communion or fellowship with some Church , which he owns to be the true Church of Christ , and by whose Judgment he is willing to be concluded , as being a professed Member of it ; and as taking it for his Principle , that every Member of the true Church of Christ ought to be of her Judgment , because the Scripture says , She is the Pillar and Ground of Truth : And though some boggle at this , yet nothing is truer than that every Christian Society daily practiseth it . Now , the better to prepare the way for this intended Tryal , we will crave the Liberty first , to consider Christianity in the World in general , in its first Ages , when it was under Persecution for meer matter of Religion , and before it gained any civil Power and Dominion ; From them we shall know what the true Christianity did teach : We will then consider Christianity in England , when divided only into two distinct Parties , viz. The Protestants , and the Papists : And in the last place , We will consider Christianity in England , when the Protestants were sub-divided into several Parties , viz. The Episcopal , or Church of England Protestants , the Presbyterians , the Independants , the Anabaptists , and the Quakers : and when the Papists were become so small , that they were upon the matter inconsiderable ; and I suppose , from these differing times , we may hope for a reasonable Information . First then , Suppose the question put to the Christians of the first and Primitive Times , in those first and greatest Persecutions , under which Christianity then suffered . Is it lawful to Persecute , and to make and Execute Laws for the Inflicting of Pains and Penalties upon quiet and peaceable People , for Matters meerly of Religion ; and in particular , For meeting together meerly for matter of Religion ? Doubtless , their Answer would have been given with one general Voice : That it was not Lawful ; and that it was against the Rule of Christ , and the Law of Nature , Quod Tibi non vis fieri , Alteri non feceris , Do not unto another , what thou wouldst not have done unto thy self : And that true it is , the Jews , who Persecuted the Lord of Life , and put him to Death for matter of meer Religion , did alledge for their Justification , That they had a Law , and that by their Law he ought to Dye : But that that Law , and all Laws of that Nature , were against the Law of God : And that the Christians had no such custom , nor the Churches of Christ , is I think , a most undeniable thing . These Ages ( by the Agreement of all ) were esteemed the purest Ages of Christianity ; Religion being then most Pure , when the Professors of it were most Poor . And if any one shall conceive , that the Christians of those Ages would have given any other Answer , contrary to what I have here framed for them , and shall give a convincing Reason for such his Apprehension , I shall confess my mistake . In the mean time I must say , That I cannot see what other answer they could have given but what must have justified the Persecutions against themselves to have been innocent , on the part of the Persecutors , who believed those first Christians to Err in Religion , and to be Disturbers of the Peace , and Government of their Countries , and their Meetings to be unlawful Assemblies : And much more Innocent on the part of the inferiour Magistrates , who took care to put those Laws in Execution ; they being as much obliged in all civil Respects , to put in Execution the Laws of their Superiours , as our Inferiour Magistrates are obliged to the Execution of our Laws ; and they gave the same Reasons . And the same is to be said in the Case of the Persecution of our Lord Christ , as seems very clear from that Prayer , which he offered for his Persecutors : Father , forgive them , they know not what they do ; here then is a Principle of Christianity undivided . In the next place , We are to consider Christianity in England , when divided only into two distinct Parties , viz. Protestants and Papists , and when the Protestants had made a Sub division amongst themselves here . This I take to be in the times of K. Hen. 8. K. Edw. 6. Q. Mary , and part of the Reign of Q. Elizabeth ; for though there were diversities of Opinions amongst Protestants , as well here as in other Countries , even in the first beginnings ; yet they were not divided into Parties , being every-where upon the Defensive . In the time of K. Hen. 8. which I intend to instance in , both Parties were persecuted . The Case stands thus : That King at his coming to the Crown , found the whole Nation in a quiet possession of Popery , and holding it as an Article of their Faith , and the Principle whereon they believed the Unity of their Faith depended , that , The Pope was the Supream Pastor , and visible Head of Government next under Christ , of the Catholick Church of Christ , of which the then National-Church of England was a Member : The King had defended this Article by Writing so vigorously against M. Luther , that the Pope had for that very work conferred upon him the Title of Defender of the Faith , to be enjoyed and used by him , and his Successors for ever . After this , by Act of Parliament , this Supream Pastor , this Visible Head was thrown off , and this King put in his place , so far as concerned the Church of England , by the Title of Supream Head of the Church of England , annexed to the Crown ; and this by a Law , 26 Hen. 8. C. 1. And then by another Law , 26 Hen. 8. C. 13. it was Enacted , That if any by Word or Writing , should attempt to Deprive the King of the Title of His Royal Estate , he should be adjudged a Traytor : This change of the Headship of the Church , was , and is truly ( at least in England ) a Protestant Doctrine ; and undoubtedly there is no Protestant whatsoever , but approves the casting off the Popes Headship , as conformable with the Doctrine of Protestants . And upon the latter of these two Laws , divers suffered Death for their denying the Kings Supremacy . This was the first step made in England , from Popery towards Protestancy . And the Vigorous Execution of this latter Law , encouraged several Protestants from Forreign parts to come into England , not doubting but to have a Liberty to Exercise their Religion here ; and it gave confidence to many of the Subjects of England to receive and to others , to entertain good thoughts of Protestancy ; being perswaded , that after the shedding of so much Blood , as had been shed here upon that Occasion , England would never any more admit of the Article of the Popes Supremacy ; and consequently , would every day make greater steps from that Church , of which the Pope was owned to be the Supream Pastor . And certain it is , that Protestancy upon this Occasion also made its entrance into England , and gained Ground here , and such ( if not by open application to the King for that purpose , yet ) at least in their Hearts desired a Toleration , and to be admitted to Preach , and Exercise their Religion here , without being Persecuted for their so doing ; so that their Principle was at that time ( at least ) against Persecution for meer Religion . But Protestancy being now taken notice of to grow , another Law was made , 31 Hen. 8. for setling unity of Opinion in the six Articles therein named , by which the denyal of Transubstantiation , and several other Doctrines therein named , are Enacted to be punished with Death . And now Persecution in England , for matters of meer Religion , grew sharp and high ▪ so that it is observed by our Historians , that upon one and the same day , some who were Professed Papists , were put to Death for denying the Kings Supremacy which was a Protestant Article : And some who were professed Protestants , were put to death for denying Transubstantiation , which was an Article of the Papists : So that at this time , the Government could neither be said to be Popish , nor Protestant , but both Parties were Persecuted most severely for matters of meer Religion : And he who should then have said to either Party , in justification of the Proceedings of the Magistrate in the Execution of either of those Laws , That that Party did not then suffer for any matter of meer Religion , but for breaking of the Peace , in breaking of the King's Laws , would certainly have been taken not to have understood those Laws , or the cause of their then Suffering . And now , suppose each of these Parties separately interrogated , when thus under Persecution ( for Afflictio dat intellectum , ) Is it lawful to Persecute , and to make and Execute Laws , for the Inflicting of Pains and Penalties upon quiet and peaceable People , for matters of meer Religion ? ( for it seemed a time to teach both Parties an Eternal temperance and moderation ) most certainly each Party in their then present Circumstances , would have answered in the Negative , That it was not lawful : They would not have fallen into the debate to consider what Religion their Persecutors were of , whether of the Popish or Protestant , to the end , to have fixt the Cruelty and Injustice of Persecuting for a matter of meer Religion , upon that Party , as a Principle of their Religion , which their Fancies should have perswaded them to have been the Religion of their Persecutors . The Papists would not have then stood formalizing that , because the first Persecution was occasioned upon the denyal of the King's Headship over the Church of England , which was a Protestant Doctrine , in opposition to the Pope's Headship , which was the Popish Doctrine ; therefore the Protestants were the Aggressors in the Persecution ; and therefore the Principle of Persecution was a Protestant Principle ; and the Persecution of the Protestants afterwards , was no other than a just Judgment of God drawn upon the Protestants by themselves , as a Consequence of that Principle of Persecution , which gave them the first occasion of introducing their Religion nationally into England . Nor would the Protestants , by way of Recrimination , have charged the Papists then , that because that King and the then Government were of the Popish Religion in every point , save only in the Article touching the Supremacy ; therefore the Principle of Persecution must necessarily be a Popish Principle : No , they would most certainly , each Party , have disclaimed the Principle , as unwarranted by the Principles of true Christianity , which each of them claimed to be theirs , and each of them would have agreed , that it was their common Principle , To do unto others as they desired others should do unto them . Here we see the Principle of Christianity in England , when divided . The Persecutions before mentioned , being quieted by the Death of K. Henry the Eighth , and the Crown descending unto K. Edward the Sixth , an Infant of such tender Years , as made him uncapable of Exercising the Government in his own Person , not being come to the use of right Reason ; the Duke of Somerset took upon him the Administration of all things , under the Title of Protector , and with him the Protestant Party had their sole Interest . Several Penal Laws were made in this King's Reign , for the Inflicting Pains and Penalties for matters of meer Religion , which gave occasion to the Papists to charge upon Protestants the Principle of Persecution for matters of meer Religion , as their Principle . It is true , the Papists were at that time Sufferers , and were actually Persecuted by the then Government for matters of meer Religion : But true Charity might easily have found other Reasons , unto which those Persecutions might warrantably have been Assigned ; and there was certainly no necessity of Assigning them to any Principle of the Protestants . The first Law which was made , relating to these matters , was 1. Edw. 6. C. 1. touching the Lord's Supper , Entituled , The Penalties for speaking against the Sacrament of the Body and Blood of Christ , or against the receiving thereof in both kinds . This seems to have no other tendency than barely to keep both Parties from falling together by the Ears , and the Protestants were more likely to fall under the Punishment of this Law , than the Papists : None could say , That it was the effect of Intemperate Spirits ; for though it directed Communion in both kinds , to such as defired to Communicate ; yet it compelled not any person to communicate . And it had a Clause of great Temperance in the very close of it , in these words ; Not condemning hereby the usage of any Church out of the King's Majesties Dominions . The next Law of this Nature , was made in the same Parliament , viz. 1. Edw. 6. C. 12. it is Entituled thus , viz. Statutes concerning Treasons , &c. repealed : and this cannot be denyed to be sharp against the Papists . It makes it highly Penal to affirm , That the King is not , or ought not to be Supream Head on Earth of the Church of England and Ireland , or any of them immediately under God , or that the Bishop of Rome , or any other Person or Persons , other than the King of England for the time being , is , or ought to be , by the Laws of God , Supream Head of the same Churches , or any of them : But there is no necessity or reason of ascribing this neither to any Protestant Principle , though it is supposed to be made in affirmance of a Protestant Principle . Another penal Law was made 1. and 3. Edw. 6. Entituled , The Penalty for not using Vniformity of Service and Administration of Sacraments . And in 3. and 4. Edw. 6. C. 10. was made an Act , For the abolishing and putting away of divers Books and Images . Both which were severe against the Papists in matters of meer Religion ; yet do I not find any necessity , why the Persecutions , which these Statutes occasioned , should be imputed to any Protestant Principle . During the whole Reign of this Infant King , it is clear , that the Papists in some degree suffered Persecution from the Hands of the Protestants , for matters of meer Religion : And without doubt , had it been then demanded of the Papists , Whether such Persecutions and such Laws Enacting such Persecutions , were lawful , and agreeable with the Principles of true Christianity , which they pretended to maintain ? their Answer would have been in the Negative : And they would then with one accord have readily agreed , That Persecution for matters of meer Religion , was no more consistent with the Rule of Christ , requiring us , To do unto others , as we would that others should do unto us , than Murder and Robbery . But the Persecutions Inflicted upon the Papists , by the Law made in the time of King Edward the Sixth , did not last long ; they ended with his Life ; and by the descending of the Crown to Queen Mary , the Papists were rescued from all their Sufferings . All the Laws made against them in the Times of Hen. 8. and Edw. 6. were Repealed . But the case was altered with the poor Protestants , whose Sufferings were so great , and are so sharply and justly reflected on , even to this day , that I , who love not to aggravate any thing , especially that carries its own aggravation with it , will say no more of them , but beg of our good God , to fill us with mercy in place of revenge , and to forgive them as we would be forgiven . Sure I am , had any Protestant been asked his Judgment in that Age , touching the Principle of Persecuting for matters of meer Religion , he would have disclaimed it , as absolutely contrary to the Principles of his Religion , which is the point that I am labouring to Evince . And after all this , shall any one take it ill , if upon a Principle of Charity I shall profess , that I could never as yet see any thing offered , which in my poor apprehension did necessarily Evince ; That Persecution for meer Religion , was even an avowed Principle of either side . The Bloody Fury of Persecution , under which the Protestants suffered so miserably in Q. Maries time , did end with her Reign , which was but short . And after that , the Protestants never suffered more from the Papists . But upon the death of Q. Mary , the Crown coming to Q. Elizabeth ; and she thereupon declaring her self a firm , a zealous , and to all intents , religiously a Protestant , the Edge was turned against the Papists , before any differences were discerned to be among the Protestants . Several of the Popish Clergy suffered Persecution , some even unto Death in several parts of the Kingdom : And new Laws were from time to time framed and multiplyed for those purposes . And if now we ask the Opinion of the Papists , as to Penal Laws , either Sanguinary or others , and Persecutions , for meer matter of Religion ; they will tell you , ( and they continue in that protestation even unto this day ) That all such Laws and Persecutions are unlawful , and against the Principles of the Gospel . And though the Protestants under several changes , have been in the possession of those Laws , and have at times more or less Executed them ; yet ( so far as I can find ) they do not own Persecution for matters meerly of Religion to be their Principle , or so much as lawful . After the Papists had some time continued the alone-Persecuted Party for Matters of Religion , several Differences , in Matters meerly of Religion , happened to divide the Protestants into distinct and separate Parties , during some part of the Reign of Queen Elizabeth ; and also during the several and successive Reigns of King James , and King Charles the First : And about the beginning of the Reign of King James , some few desperate Male-contents , professedly of the Popish Religion , being found Guilty of a wicked Plot , whereby they had designed the Destruction both of that King , and of his Parliament , by Gun-Powder ( for which they were deservedly Executed ) several new and more severe Laws were then , and at several times after , made against the Papists in general , by which several Punishments were Inflicted on them for Matters of meer Religion ; and several Penal Laws were also made , by which the then Governing Protestant Party , ( then , and still distinguished by the Name of the Church of England , or the Episcopal Party ) persecuted Them. The Dissenting Protestants of all sorts were Prosecuted under the general Name of Non-conformists , who cryed aloud for Liberty of Conscience , and declared it absolutely Unlawful to Punish any , for Matters of meer Religion : The refusal of which , bred bad Blood in the Kingdom , and we all know what followed . During the continuance of the War , and after King Charles the First was not able to make Head against the Non-conformists , the Non-conformists Retaliated the Church of England , and not a little crusht the Popish Party , both having engaged on t'other side , and being of other Religions , esteemed themselves Persecuted for matter of Religion . That War being ended with the Death of King Charles the First , and the expelling of our late King out of his Dominions , and the Ruine of Episcopacy , and the Suppression of the Papists , and the total Change of the Government ; the Non-conformists under the several Forms , took upon them and kept the Government , until the late King was by the Divine Hand of Providence restored to his Crown : During all which time , the Episcopal Party and the Papists Suffered , more or less , for matters ( at least in their Apprehension ) meerly of Religion . But these two Parties were not alone in their Sufferings ; for during those Bloody contests , there appeared another Party , which from its very first rise in this Kingdom , hath been severely Persecuted , and that only for Matters of Religion . This Party was the People called Quakers . They did at their first shewing themselves in the World , go under the name of the Children of Light , because they assert , as their main and first Principle , That Christ is the True Light that Enlightens every Man and Woman with a measure of saving Light ; which all ough● to obey on pain of Damna●ion ; but by one Bennit , an Officer , in 1650. were nick named Quakers . They Professed themselves to adhere to the plain Principles of the first Christians , and particularly to hold it as their Principle , That all Persecution whatsoever , against any Party , People or Person whatsoever , for matters meerly of Religion , is absolutely Vnlawful , Vnrighteous , and against the Spirit and Will of God , and Doctrine of true Christianity . And to give them their due , they have been true Contenders for their Principle , both by their frequent Apologies and Remonstrances on the one hand , and Invincible Patience in Suffering on the other hand Upon the Restauration of the King , the Episcopal Party was also Restored . The Presbyterians , Independants and Anabaptists , expected a general Toleration in matters of Religion , according to some of the King 's Gracious Letters , as a Reward for their helping or not opposing His Restauration . The Papists also expected the same thing , as a reward for their Loyalty in adhering to the Crown . The Quakers , now a great People , grew confident of the like Freedom , because of their Inoffensiveness to Government . But instead of this expected Liberty ; all the former Penal Laws made in the time of Q. Elizabeth , K. James , and K Charles the First , were Revived , and ordered to be put in Execution , as well against all Non-conformists , who were Protestants , as against the Papists . And new and more severe Laws were made against them all : And by these respective Practices we see , what all these Parties have done when they had Power . I think such as understand the Transactions of our Country , will clear me from having made any mistake as to matters of Fact , in any thing that I have here said , touching past Persecutions ; though I believe there will not want some , who will either think me mistaken in the point of Charity , when I profess to believe that I do not think there is any one Party now in England , who holds it as a Principle of their Religion , That it is Lawful to Persecute , or to make or Execute Laws for the Inflicting of Pains or Penalties for any matters of meer Religion : Or else they will supect , I do not in Truth believe what I here profess to believe in this point , since even what I have said as to matters of Fact before urged by my self ; it plainly appears , that there is not one Party now in England ( the People called Quakers only excepted ) who profess themselves Christians , but have been notoriously Guilty ( more or less ) of the very Fact , or ( at least ) of a publick allowing , if not abetting of it : And every Party will be apt to censure me of Singularity ( at least , ) since each Party thinks that they have Arguments drawn from Facts , sufficient to six this ugly Doctrine , as a Principle , upon that Religion which they hate most . O that the Man could prevail against the Beast ! and that we would permit our Passions to give way to our Reason , to consider things nakedly , and as they truly are , Si satis est accusasse , Quis erit Innocens ? If to accuse be a sufficient Conviction , what Party shall be able to clear it self ? And who knows not , that 't is a Christians part to Suffer , but never to Persecute ? I very well know , That the Protestants in general , who look upon the Papists as their common Enemies , do in their Pulpits , in their Writings , and in all their Addresses to the People , charge them with those Rivers of Blood which streamed in the times of Q. Mary , and with the Bloody Intentions which those i●l Men had in their Hearts , who were engaged in the wicked powder-Plot : That the first was done by Authority , and chiefly by the Popish Bishops : That the other , though the Fact but of private Persons , was never condemned by Authority ; and Silence is an implyed consent and approbation . Do we well consider , what the Papists offer by way of Extenuation in answer to these Charges ? they justifie none of these Facts : But as to the first , they recommend to us to be considered , the circumstances that Q. Mary was in , when she came to the Crown . All the chief Heads of the Protestant Party , had set up and Proclaimed the Lady June duly Queen , in opposition to Q. Mary , their Lawful Soveraign . They had raised an Army against her : She was compelled to gain her Right by Force : She was a Conqueror : And if we will believe them , she had not given any Articles , which might have obliged her to Pardon any who were guilty of this Usurpation , and Treason : She was told , It was a Confedracy of the whole Party of the Protestants , which gave her a ground to suspect , that the Protestants held it for a principle , That it was lawful for them to take up Arms against , and Depose their Lawful Soveraign , if of a Religion contrary to him . She might , by the Laws then in being , ( the same which we have to this day in force amongst us ) have taken away the Lives of all who were any ways Guilty of endeavouring to Depose her : She did not make any one new Persecuting Law ( which is considerable ) by which any of those were taken off who were put to Death . But being put into fears by her Council ; that without making great Examples of Justice in all parts of the Kingdom , she would be in danger of having new Insurrections made by the Protestants against her ; she was perswaded that the only way to prevent the sheding of more Blood for the Future , was to punish considerable numbers of those who had then actually broken the old Laws of her Kingdom . Her Bishops ( and that is the chief and justest ground of the charge ) had their Fears and Revenge also , in particular : They were newly restored to their Bishopricks , and Religion , of which they had been dispossessed in the Time of King Edward the Sixth ; They were afraid of being again disturbed ; and these fears and passions made them take wrong measures . They perswaded the Queen , that she might as well make Examples of Justice , and prevent future Insurrections , by punishing those for their Religion , who had been Guilty of Treason , as if she had punished them for Treason : And they urged , that by this way she should do her self the greater right : and give a proof to the World , that she was more offended with Treason committed against Heaven , ( for so they esteemed Protestant Religion ) than with Treason committed against her self , which might be interpreted Revenge . They had forgotten the Principles of the true Christian Religion , which required to leave unto God to Revenge whatsoever Injuries are done to him , and to leave it to God to judge , what Injuries were done to him ; They did not now think of doing unto others as they would that others should do unto them : They did not remember the wise advice of Gamaliel , before mention'd , but giving Ear only to their own Fears , and preferring Humane Policies before Gospel-Rules , they misled the Queen , and took away the Lives of vast numbers of such , against whom nothing could be charged , but what was matter of meer Religion ; thereby giving a Just occasion to charge upon their own Religion the Principle of Persecution for meer Religion , which those who now profess that Religion here , do pretend to disown and abominate . And as to the business of the Powder-Plot , they pray us to observe , that it was the Treason , not of the Papists of England , but of a few , particular persons of Desperate Fortunes and worse Consciences , and not without suspition of being drawn into the Snare by their Enemies : That upon the most severe Scrutiny which could be made into that business , it clearly appear'd , that the number of the Offenders was not greater than what happens sometimes to be engag'd in a particular Burglary , and not so many as make up the fourth part of a Foot Company of Souldiers : That the Villany of that design hath been as fully and generally , yea , and as publickly decry'd , condemn'd and reprobated by the whole party of English Papists of that Age , and of all succeeding Ages , as any thing can be by a Party in Persecution , who have not ever had any opportunities or allowances to act in any case otherwise then each person of the party only in his private Capacity might do : and they Appeal to the Justice of those who profess to have the greatest Aversion of all others against the Religion of the Papists , whether they will admit it as a rule , that the Villanies of some private persons , who profess themselves to be in Fellowship or Communion with any Church or people , calling themselves Christians , may in Justice , and ought in Reason to be charged as proceeding from the Principles , Doctrines , or Religion of that Church or people with which private persons profess to be in Communion or Fellowship ! They cry out , God forbid any such Rule should have credit in the World. On the other side , I am not ignorant , that the Papists who Esteem the Protestants in general as their mortal Enemies , by whom they apprehend themselves to have been depriv'd of what is most dear unto them , from the time that the Protestant Religion first gain'd a Preheminency in England , are as highly Uncharitable towards the Protestants , as these are severe in their Censures towards them . They have almost look'd upon the Protestants , as the Israelites did upon the Egyptians ; They charg'd upon them the guilt of all Blood that hath been shed , of all the Persecutions which have hap'ned for matters of meer Religion , since the first Act of Parliament of that nature , made by King Henry the VIII unto this hour : Insmuating , that what was so Cruelly Acted by Q. Mary's Bishops , was occasion'd by the Provocations given in the time of King Edward the VI. and warranted ( as far as ill Acts can be warranted , ) First , by the Non-conformists Retaliations towards the Church of England , when subdu'd by them upon the Death of King Charles the I. and then by the Retaliation made to the Non-conformists by those of the Church of England , since the Restoration of our present Soveraign . In short , as the Protestants in general , to excuse and justifie themselves , labour to cast Persecution for matters of meer Religion upon the Papists , as a Principle of Popery ; so the Papists are as Industrious to perswade the World , that it is a Principle of Protestancy . I might here by way of Apology and Extenuation refer the Papists , as they do the Protestants , to consider of Circumstances of times and things which occasion'd their Severities against them , as the unruliness which might probably be amongst the people in the time of K. Edw. the VI. to see their Religion alter'd as they conceiv'd , by the Protector . And in Q. Elizabeth's time , besides the rensentment which the Protestants had of the Cruelties which were exercis'd against them in Q. Mary's time , It is certain , the Papists did not look upon Q. Elizabeth to have any Right to the Crown ; she having been declar'd by the Judicial Sentence , and judgement of Arch-Bishop Cranmer to be Illegitimate ; and the Marriage between K. Henry VIII . and Anne of Bullen her Mother , being by the same Sentence declar'd absolutely void ab Initio , and that Sentence confirm'd by Act of Parliament , 28 Hen. 8. c. 7. So that the Papists took Q. Mary of Scotland to be the Rightful Heir to the Crown , and Rightful Queen , and Q. Elizabeth was constrain'd by great necessity to keep them under ; but Apologies are not proper to be made on the behalf of those , who have the Authority towards those who are subjected . And as the Protestants in general , and the Papists , reproach'd each other , reciprocally charging upon each other , that Persecution for matters of meer Religion was a Principle of each others Religion ; so did the Episcopal Protestants , and the Non-Conformists : The Episcopal Party , who first Persecuted the Non-conformists under the general Name of Puritans , or Presbyterians , affirm'd , That their first beginners in Scotland , from whence they deriv'd themselves , did more than any Party upon Earth Persecute others for matters of meer Religion , and had gain'd a Power by their Vsurpation , Oppression and Persecution ; being a sort of people who wanted the very Essentials ( as they said ) of Religion , viz. A Right Ordination , without which ( as they alleadged ) there could be no True Church , no True Ministery , or True Sacraments : And that , therefore they ought by Penal Laws , timely made , to be prevented from making Disturbances in England . The Puritans to justify themselves , denying Persecution for matters of meer Religion to be their Principle , or to be lawful , labour'd to fix it upon the Church of England as their Principle , and as taken up by them from the Papists . And as to the particulars charg'd upon those of Scotland , they said , That whatsoever those of the Reformation had done in Scotland , was approv'd and abetted by Queen Elizabeth and the Protestants of England , without whose Advice nothing in Scotland had been Transacted , and without whose Assistance things had not been so Effected : They further said , as to the point of Ordination , That the Church of England ought not in Reason , to account Episcopal Ordination to be such an Essential of Religion as they charged , for that if no Ordination could be valid but by Bishops , that then it would follow , that no Ordination could be valid but from True and Rightful Bishops of the True Church of Christ ; and then the Ordination of the Church of England would be as invalid as the Ordination of those of Scotland ; for the Church of England could make out no Succession of Bishops , but through the Popish Church , which both parties ( as well those of the Church of England , as those of Scotland ) had condemned and agreed to be a False Church , and no True Church of Christ , but an Harlot and Anti-christian . Thus the Episcopal Protestants and the Puritans charged and recriminated each other ; the Episcopal Party nevertheless making good their ground , so long as they had the Civil Power to support them ; but when upon the Death of K. Charles the I , the Non-conformists gain'd the Civil Power into their Hands , the Church of England Party ( like all Parties oppress'd ) being under Persecution , together with the Papists , for matters of meer Religion , Did absolutely condemn all such Persecutions as Vnlawful . And then the Non-conformists ( who were at that time sub-divided , and branch'd out into several other Parties ) gave occasion to charge them with the Principle of Persecution for meer Religion , and put them to use the same Arguments to clear themselves , as the Episcopel Party and Papists had respectively before made use of , when the Government was in them , to prevail with the World to believe that they abhorr'd the Principle of Persecution for meer Religion ; and that the Persecutions us'd by them , were not for any matters of meer Religion , nor in Truth Persecutions , but purely Acts of Prudence , and doing right to themselves by a just care to keep the Episcopal Party and the Papists out of all possibility of Persecuting them any more for the future . But none of them could find any reason of that Nature to excuse the Persecutions , which they us'd towards the people called Quakers , they could not charge them with ever having Persecuted any Party or Person : Yet in Fact , both the Non-conformists and the Episcopal Party did Persecute them in their turns ; and therefore to prevent being charged for persecuting a quiet People for matters of meer Religion , They pretended sometimes , that the Quakers were all Mad-men , and that they Imprison'd them only to keep them out of the way , and to preserve them in peace : And those who had gotten the Government , would upon that Title claim the right of judging what persons were Mad , as they did always of judging what was Truth and what Errour . At other times they pretended to punish the Quakers as Blasphemers , and the Persecutors being the only Judges of what was Blasphemy under their Government , they might make what they pleas'd Blasphemy . When they grew asham'd of this Charge , they then pretended , that the Quakers were conceal'd Papists , and that every one who spoke or utter'd any thing in their Meetings ( whether Man or Woman ) was a Jesuit Disguis'd . It was clear , that the Quakers suffer'd highly , and it was as clear , there could not with any shew of Truth be any thing charg'd against them , but what was matter of meer Religion . Now upon the whole Business , what shall such a person judge of these matters , who esteems himself in danger of being judged by God , if he shall make any rash Judgment ? Shall we take for a sufficient solid Proof , the Charge of an Exasperated Enemy , against an Enemy who hath provoked him , and this in a matter of so great a Concernment , as to render not a single Person , but a whole Party unworthy to live ? This were to judge against the Rules of common Justice and Righteousness , as well as to Sin against Charity : And this way of judging would render each Party ( the Quakers only excepted ) to be Guilty , and to give a just Title to each Party , where it hath the possession of Power and Government to put to Death all of the other Parties . For though we in England should refuse to admit the Charge of the Papists here to be a sufficient proof against the Protestants in so great a matter ; yet let us not deceive our selves so far , as to suppose that in Popish Countries , the Charge of Papists against Protestants would not be taken to be at the least as valid , as the Charge of Protestants will be taken to be against Papists here . Shall we go another way , and say , that in regard every Party takes it self to be the only good and true Christian , and in regard we see every Party , when in Power , practising this thing , and persecuting the other ( when in their Power ) for matters of meer Religion , that therefore every Party agrees in this ? That it is Lawful for those who are the true Christians , to Make and Execute Penal Laws against such as are Erroneous Christians , and to Inflict Pains and Penalties upon them for matters of meer Religion , that is , for Errors held by them as Doctrines of Religion : But neither will this be reasonable or convenient ; for this will also give Title to those who have the Actual Power , and are in the possession of each respective Government in the Christian World , to put to Death , and destroy all within their respective Jurisdictions , whom they judge to be Erroneous Christians : And this will be also to Entitle the Civil Magistrate in every Christian Country , to the absolute and uncontroulable right of judging between Truth and Error , so as to have no appeal from his definitive Judgment ; and to entail against common Sense an Infallibility in the Civil Magistrate of every Country of determining in matters of Faith and Religion : I say , against common Sense ; for Christianity teacheth us , that there can be but one true Faith ; and if this Power of judging should be allow'd to the Civil Magistrate , there would be as many Faiths as there are Governments amongst Christians : That would be true Faith in one Country , and the denyal of it punishable with Death ; which in another Country would be an Error and a False Faith , and the affirming of it punishable with Death . It would also be to justify not only what the Papists in England , but what both the Papists and Protestants in all other parts cast as a Charge upon our Nation , That the only Rule of Faith in England , is the Parliament of England ; that nothing is true Christian Doctrine in England , nor any Translation or Sense , or Interpretation of Scripture , a true Translation or Sense , or Interpretation of Scripture in England , but what is judg'd so to be by the Parliament of England . Whereas , though in the Statute made 2 , 3 Edw. 6. c. 1 Entituled , An Act for the Vniformity of Service and Administration of the Sacraments throughout the Realm : It was affirm'd by that Parliament , That the Book of Common-Prayer enjoyn'd by that Statute to be us'd , was made by the Aid of the Holy Ghost : Yet that very Book was by that very Parliament alter'd and amended , as appears by Statute 5 Edw. 6. C. 1. And it hath received several Reformations and Amendments since , and was in and by a Parliament in Q. Marys days , judged to be Heretical . As to my own Judgment in this particular Affair , it leads me to another way of reasoning and discoursing ; I do , and I think I am bound in Charity to believe that every Person and Party who professeth Christianity , do at least intend to be what they profess , and that they do all in their Hearts fully give consent unto all those common Doctrines of Christianity , which , as standing Principles of that pure Religion , were never question'd or deny'd by any sort of Christians , such as are those which I have before observ'd , Of doing unto others , as we would have others do unto us , and of not doing Evil , that Good may come of it ; and those others of Loving our Neighbours as our selves ; yea , and of Loving our very Enemies , and doing good to them that who hate us and use us despightfully : All which , when soberly consider'd , without Passion or Humane Interest , are expresly against all Persecutions for matters of meer Religion , and do not only tye up Protestants from destroying of Protestants , but even from Persecuting of any sort for any matters of meer Religion : as those Commands , Thou shalt do no Murther , Thou shalt not Steal , Thou shalt not commit Adultery , and against and tye up all Christians from shedding of Blood Unlawfully and Malitiously , and against Rapine and Vncleanness . And such do also in their Hearts believe , that whatever Counsel or work is of man , will fall of it self ; and that what is of God will stand Maugre all the Persecutions and Oppositions of man ; and that there is none of them do intend to fight against God , or would willingly be found so doing . All this being taken by me in my own Thoughts , to be most certainly true , when ever I come to enquire , How then can these things be ? How can all these Parties ( among which there are great numbers of Good , Sober , Judicious and Sincere persons ) offend against these common Principles of the common Faith of all Christians , by making and Executing Penal Laws for matters of meer Religion ? Immediately adjoyning to this another Question , which is , And how can so many persons , professing to be Christians , take revenge by Blood , usurp the Goods of their Neighours , and commit the Sin of Vncleanness ! Yet all these were once done by that great and good King , and Prophet , who was a Man after God's own Heart . That which to me Answers this latter Question , seems clearly to solve the former ; That the Beast gets the better of the Man ; The Passions commit a force upon Reason ; And Humane Frailty , being too weak , brings the best of men sometimes ( though but for a time ) and careless men oftentimes to contradict their Faith by their Practice , until by Afflictions they gain understanding , and come to Repentance for the Saving of their Souls . This to me seems so evident a Truth , that , until something more evident shall convince me of my being mistaken in this , I should think it as great a Sin against Charity , for me to charge it as a Principle of the Religion of any Party ( professing to be Christians ) That Persecution for meer Religion is Lawful , because I see it practis'd by those who have Power amongst that Party , as to charge the same Party , to hold it as a Principle of their Religion , that Murther , Theft and Adultery are Lawful , because great numbers of that Party , are too often guilty of the practice of those Sins . If this way of considering things be not found unreasonable , but upon due reflection , shall appear to be conformable to the true Principles of Christianity , and the Holy Rules and Doctrines of Christ , I hope those who are publick persons , will forgive me when I wish they would lay it to their Hearts , and think well , whether it would not be of use to preserve this poor Nation , from the further guilt of those additional Injustices , and Cruelties , which the contrary way of rash Judging must involve , and daily do involve us in . Is it not more calm Judgment to say , That the Disordinate Passions of K. Henry the VIII . hurried him into those Cruelties which he committed , than to impute them to the Principles of any Religion which he profess'd ? Is it not more becoming us to say , that an over-zealous Passion of Fears which our first Reformers had in the time of K. Edw. the sixth , made them apprehend , that they could not put Popery out of its Possession otherwise than by force , and consequently led them unwarily into practices , which were contrary to their True Faith , then to admit the Charge laid on them by the then Persecuted Papists , That Persecution for meer Religion , was the first Protestant Principle , upon which Protestancy laid its first Politick Foundation in England ? Were it not more Ingenious , to attribute the Cruelties , which were inflicted in Q. Mary's time , to the Passion of Fear in that Queen , and of Fear and Covetousness in her Bishops , that nothing could secure her against New Rebellions from the Protestants , nor fix the Bishops in their re-gain'd Possessions , but Examples of the utmost rigour , then to labour to fix those Barbarous Cruelties as a Principle upon the Religion of the Queen ? Is it not more Charitable to assign all the harsh Laws made and executed in the times of Queen Elizabeth , King James , and in the several succeeding times since by the Government avowedly Protestant , to the Fear , Ambition , Revenge , or other frail Passions , cover'd generally under the specious Titles of Reason of State , then to give the World a just Ground to charge those Crueltie ; upon a Principle of Protestancy . This we must do , or ( which is as much to our Dishonour ) we must give a just Ground to the most Civiliz'd Nations of the World , to charge those past Barbarities , exercis'd so long in England , upon the People of our Nation , to the Cruelties of our English Natures : For what other thing can Forreign Nations impute it unto , when they shall observe the same Persecution continued for near one hundred and forty years , under all the various Forms of Religion which we have had , each Party renouncing the Cruelties to proceed from any Principle of the Religion own'd by that Party , yet exercising in Fact , what they renounce to be their Faith. But my Charity doth not rest here , it compels me to make yet one step further ; and since it is not to the Dishonour of our Nation , I hope none will be displeas'd with it . As I am verily perswaded , that all those Penal Laws , which have been made in this our Nation for the inflicting of Pains and Penalties for matters of meer Religion , have not had their Original from any Principle of any of those Religions which have been profess'd by any of those Powers or Governments by which they were made , but ought to be imputed to the Passions of those who made , and caus'd them to be put in Execution : And that a false Reason of State , or zeal in Church-men , gave those Passions leave to work even against the Religion which every Party Persecuting , Profess'd ; so do I most confidently believe , that the True Principles of the common Christianity , which every Party own'd , and true Reason of State grounded upon those true and commonly own'd Principles , restrain'd all and every the respective Parties , by whom those Laws were made , from all Intentions of having all , or any of those Laws rigidly Executed ; so that those who had from time to time , and who still have the Executive and Interpretative Power of those Laws vested in them , have always understood , and do still continue to understand those Laws not to have been intended by the Legislative Power to be strictly and rigidly or constantly executed : My Reason is , that had this been otherwise , All of All Parties , except one , who at some time had been in Power , must have been e're this totally Butcher'd or destroy'd , and our poor Country so far Depopulated as to have become a Prey to some of our Potent Neighbours : For even in Queen Mary's times , thousandes escaped that never sled ; and had private Meetings , but the most Eminent were Cruelly used . I know some there are who have imputed the remiss Execution of these unkind Laws to the Generous Good Nature which is found in the generality of our Nation , which abhors Cruelty , and hath always a compassion for those who are under Persecution ; and which well appears to any who reflect upon the tenderness of our Courts of Justice , and of the generality both of our Magistrates , and our Juries in all the Countries in England , and how they have comported themselves under the several Circumstances of past Times , when they have been call'd upon , and Provok'd , yea Threatn'd , and endeavour'd to have been forc'd into a Spirit of Persecuting . Others there are , who have taken the great unwillingness in all sorts of persons to be active in the Execution of these Laws to proceed from the innate zeal that is in every English man to preserve the Liberties and Properties of their Fellow Subjects , as well as their own ; and that they have observ'd , that Liberty and Property were never any way so much Entrench'd upon , violated and destroyed , as by these Cruel Laws of Persecution for meer Religion : So that every man considering when he sees his Neighbour ( though differing in Judgement from himself ) Persecuted and destroyed for what ought to be call'd rather his mistake then his Fault ( for no man can believe against his Judgement , or take an Oath against his Conscience without sin ) that though this be his Neighbours turn this year , it may be his own turn the next year , or next Reign ; and no mans Life , Liberty or Property can be secure in case such Laws be Executed ; but only such men , who have a Conscience fitted for all Changes of Government , and for every Religion that is uppermost , and who for that reason are as unfit to be Trusted by their Neighbours as by the Government . But though I take it to be very true that this natural inclination to Mercy and pity , and this real zeal which all men have for the preserving of Liberty and Property , may have been great helps to keep off , or mitigate the severe Execution of these Laws of Persecution for meer Religion ; yet when I well consider the great power and Influences which the Supreme Authority always hath upon the Subjects ; and particularly upon all the Magistrates in general , who are always persons nominated and appointed by the Supreme Authority ; and must be therefore suppos'd to be such in whom the Supreme Authority always Confides , as to the due Execution of what the Supreme Authority intends to have Executed ; I think it will Naturally follow , that a forbearance of the rigid Execution of these Laws , ought to be chiefly imputed to the Religion and true Christian policy of the Supreme Authority ; and we ought to believe , that though a false Reason of State did sometimes permit Humane Frailty , to make such Laws as were contradictory to the true Laws and Principles of that very Religion which those persons professed , by whom those Laws were made ; yet true Religion , and true reason of state always kept those persons from intending to have those Laws rigidly and severely Executed . I will confirm this by one single Instance of the highest Nature , and that not in the best of times . The last Popish Priest that was put to Death in England for being a Priest of the Romish Church , was put to Death in the time of Cromwel ; I suppose , we are not to doubt of the Passionate heat which inflam'd those who were then in Authority against the Papists and Popery ; they look'd on the Papists as mortal Enemies to their Government , and as fast Friends , and devoted Servants to the Crown and Royal Family : Notwithstanding which , when the said Priest came upon his Tryal at the Sessions-house in the Old-Baily in London , and upon his Arraignment , Pleaded that he was not Guilty of Treason , but acknowledg'd himself to be a Priest of the Roman Church : It clearly appear'd , that those who were his Judges , did their utmost to preserve his Life , and to prevent the Execution against him of those Laws upon which he stood Indicted : For they did for many hours suspend the Recording of his Confession , making it their endeavour to prevail with him to Plead not Gluilty to the Indictment : They pressed him to this in the publick Court , assuring him , that if he would so Plead , his Life should be safe ; and that they had no Evidence which could prove him to be a Priest . And when the Old Man ( Aged about seventy two years ) would not be drawn to deny himself to be a Priest ; ( taking it to be a denying of his Religion ) and that the Court was compell'd to give Judgment against him ; the Magistrate who gave the Sentence , was so drown'd in Tears upon that sad occasion , that it was long before he could pronounce the Sentence , which the Law compell'd ( as he profess'd ) to give . Now I ask , can it be presum'd that in those severe times against Popery , those who then sate upon the Seat of Justice , would , or durst have proceeded thus in a publick ( out , and made it their business so openly , so avowedly to have sav'd the Life of a Priest of that Party , if they had not well consider'd that the Makers of those Laws , and even Cromwel , who had then taken upon him the Government of these Nations , did not in Truth intend a rigid and severe Execution of those Laws , which were for Inflicting Pains and Penalties for matter of meer Religion ? But I think , I need give no further Instances for the proof of this my Opinion : Whosoever shall reflect upon the present Genius of our whole Nation , and consider in what detestation all men have the Execution of Persecuting Laws of matters of meer Religion , how publickly Informers are Abhorr'd and Discountenanced , when they labour to Persecute any upon any such Law , will easily see that the whole Nation in general is Convinc'd , that those Laws were never any of them made , with intention to have them rigidly Executed . I have been told , ( and it seems to be grounded upon Reason ) that it is a Principle of our Laws , That even an Act of Parliament , which is against the Law of God , or against Reason , is void in it self ; If this be true ( as methinks it ought to be ) I think we are very near the time , wherein all our present Laws of this Nature , by which any are subject to be in any measure Persecuted for matters of meer Religion , will be Repealed by the general Voice of the whole Nation , and that when the particular Persons , of which the great Body of this Nation is compos'd , shall have considered something more deliberately , than their Passions have yet permitted all to do , that every Law of this Nature is against the Liberty and Property of the Subjects of England ; Unjust and Cruel , in punishing men for not proceeding against their Consciences ; Expresly against the very Principles and Rules of the Gospel of Christ , and Principles of that true Religion which every one of us pretends to own ; Destructive to the Trade and Well-being of our Nation , by Oppressing and driving away the most Industrious Working Hands of our Nation , and Depopulating , and thereby Impoverishing our Country , which is capable of imploying three times the number of People which we now have : Contradictory to the Rule of Justice , grounded upon common Reason , as well as Religion , which requires , That no man should do unto another , what he would not have done unto himself , And consequently void in it self by the Rule of the Laws of our Country : There will not be found a Magistrate , nay , a common Subject in England , who will not as positively renounce the putting in execution , or being accessary to the executing of any Law of this Nature , as he will renounce the becoming guilty of those detestable Sins of Murder or Theft . But until Men are a little further convinc'd of these Truths , you ( Sir ) ought not to be angry with , but rather pity those Magistrates from whose Hands you have lately suffer'd for a Matter meerly of Religion : Peradventure they did not fully consider that the Matter with which you were charged , was a thing of meer Religion , but took your Meeting in an Assembly meerly for the Worship of God , to be an unlawful Assembly , because prohibited by a present Law , as the poor Magistrates in the Apostles times took their Meetings in their Assemblies meerly for the Worship of God , to be unlawful Assemblies , and Breaches of the Peace , because they were prohibited by their Laws : Or perhaps their fear that they should themselves be subject to a Forfeiture , in case they should have deny'd their Warrant to the Informer , made them fall under that Humane Frailty for securing of themselves . However it was , I suppose you have no just Ground to believe the thing to be any effect of Malice against you or your Friends ; and if it be not , then the same Magistrates , now their fear is over , may yet be instrumental to do you and themselves Right . It is Odds but upon a strict Reflection upon what the Informer hath sworn , the Devil may have prevailed with him to swear something which may be proved untrue ; for Informers are not squeamish in swearing for their own profit , as it hath appear'd in London and Middlesex , and one point of Perjury proved , will invalidate all his Testimony , and reverse all that is done : At which I am very confident no Man ( besides the Informer ) will be displeased . And this is in plain Truth the great Reason why your Friends here desire to know all the Circumstances of your Case ; the certifying of which , may be an Advantage to your self and your Friends there , and will be particularly very welcome unto Sir , Your Old True Friend And Humble Servant , A. N. Postscript . I Have here-omitted many of those great Arguments , both which others have used , and which may yet be advanced from the Nature of this Subject , partly because there are so many Discourses extant , and partly because English mankind begins to be satisfied in the Matter . Yet this give me leave to add in general , That Force upon Conscience , and Corporal Penalties about Matters of Religion , have not only no President or Example from Christ or his Apostles , but are expresly against both their Precepts and Examples . This Coercion is the old Disturber of States , the Destroyer of Property , the Depopulator of Kingdoms , the Enemy of Humane Nature , of Kind Neighbourhood , and of Conscientious Religion . At best it either maketh men Religious by Rote , which is no Religion , or Conformable for Fear and Interest , which is Ir-religion , and base Hypocrisy . But besides all this , it corrupteth and distracteth the Nature of all Civil Government , by making the measure of Loyalty , nor Love , Honour and Obedience to Caesar , but Conformity to the Clergy and Religion in Fashion ; which destroys the true Dependence and Obligation in Government , and subjects the Lives , Liberties and Estates of the People to the frequent Revolutions of Religion ; which ought to stand fixed and Sacred upon the common and undeniable Principles of Civil and Just Government . I hope I shall be excus'd for this Conception , since of all others , This renders to Caesar the things that are Caesar's : And would to God , all the Caesars of the World saw the Truth of this Notion : They would not then suffer themselves to be grown upon , not only by another Power then Caesar's , but by a Power contrary to Caesar's and which in the tendency of it leaves Caesar nothing but His Name . Let Him be felt King of all His People , by His Goodness , as well as by His Power . Optimus went before Maximus among Infidels ; and shall Pretenders to the best of Religions ( Christianity I mean ) decline it ? All Creatures Nourish and Defend their Young : We are the Children of the Government , and should be Conforted and Defended under the Magistrates Wing of Just Power and Favour : He should Endeavour our Encrease , Encourage our Industry , and thereby Enrich and Replenish the Kingdom , not Impoverish and Depopulate it . For the Glory of a Prince is in the multitude of his People : Not Beggars , but Men of Industry . But who dares to be Industrious , that would not have his Labours made the Forfeit of his Sober Conscience ? VNHAPPY AGE ! Come ! 't is time for Humane Nature to remember from whence she came , for Mankind to Love , for Caesar to be kind to all His People ; To let his Rain fall upon all , his Sun-shine upon all , that he may justly render Himself Master of the Affections of all ; and not serve Factions nor Interest , nor imbroile his Government with the Opinionary Differences about Religion , which doth not Enlarge , but Narrow His Empire : And those that put him upon such Measures , let their Pretences be what it will , they are too narrow for his Glory , and do Ill Offices in the great Family of the Kingdom . They set the Father against the Son , and excite him to Dis-inherit his Children , and those Virtuous too , meerly for the sober Exercise of a Dissenting Conscience , about matters relating to t'other World : This is Practising Reprobation for Opinion , and sacrificing Nature and Morality to Modes of Religion : Nay , this is to Engross Caesar by a Party , and to Monopolize Him from the rest of His People ; A sin against the very Nature and end of Government . God grant us all more Wisdom , more Honesty , and more Charity , and that we may yet live to see all Industry encouraged , the Poor employed , the Kingdom in Love with its own Growths , Virtue only rewarded , Vice only punished , that Righteousness , Peace and Plenty may yet vouchsafe to dwell amongst us . So be it to Caesar and His people , while the Sun and Moon endures . THE END . 
A54026	----	Concerning persecution: which is, the afflicting or punishing that which is good, under the pretence of its being evil. Which practice is contrary to the very nature of mankind (so far as it is drawn out of the corruption and depravation) which would be good and do good, and have good cherished, and evil suppressed, both in it self and others. ... Yet this unhappy error will always be committed in nations and governments, until the proper right and just liberty of men's consciences be discerned, acknowledged and allowed. Likewise, there are some answers given to that common objection, against affording conscience in its due liberty, because evil persons may pretend conscience to escape the just punishment of their evil deeds. With a brief account of that supposed stubbornes, which by man is objected against the people called Quakers. ... By Isaac Penington the younger. Penington, Isaac, 1616-1679. 1661 Approx. 71 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54026 Wing P1156 ESTC R214723 99826802 99826802 31210 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54026) Transcribed from: (Early English Books Online ; image set 31210) Images scanned from microfilm: (Early English books, 1641-1700 ; 1769:37) Concerning persecution: which is, the afflicting or punishing that which is good, under the pretence of its being evil. Which practice is contrary to the very nature of mankind (so far as it is drawn out of the corruption and depravation) which would be good and do good, and have good cherished, and evil suppressed, both in it self and others. ... Yet this unhappy error will always be committed in nations and governments, until the proper right and just liberty of men's consciences be discerned, acknowledged and allowed. Likewise, there are some answers given to that common objection, against affording conscience in its due liberty, because evil persons may pretend conscience to escape the just punishment of their evil deeds. With a brief account of that supposed stubbornes, which by man is objected against the people called Quakers. ... By Isaac Penington the younger. Penington, Isaac, 1616-1679. 31, [1] p. printed for Robert Wilson, in Martins Le Grand, London : 1661. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Persecution -- Early works to 1800. 2005-09 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Andrew Kuster Sampled and proofread 2005-12 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion CONCERNING PERSECUTION : Which is , The Afflicting or Punishing that which is GOOD , under the Pretence of its being EVIL . Which Practice is contrary to the very Nature of Mankind ( so far as it is drawn out of the Corruption and Depravation ) which would be Good and do Good , and have Good Cherished , and Evil Suppressed , both in it self and others . It is contrary also to all Equal and Righteous Government , which is for the suppressing of Evil , and cherishing of Good , and not for the afflicting and crushing of that which is Good , upon pretence of its being Evil. Yet this unhappy Error will alwayes be committed in Nations and Governments , until the proper Right and just Liberty of Men's Consciences be discerned , acknowledged and allowed . LIKEWISE , There are some Answers given to that common Objection , against affording CONSIENCE its due Liberty , because Evil Persons may pretend Conscience to escape the just Punishment of their Evil Deeds . With a brief Account of that supposed STUBBORNES , which by many is objected against the People called QUAKERS . Given forth in love to this Nation , that at length the true bottom and foundation of a lasting Peace and Settlement may be espied , the Spirits of the Governors and People fixed thereon , and that dangerous Rock of Persecution ( whereon both the Powers and People of this Nation have so often split ) carefully avoided by all . By Isaac Penington the younger . London , Printed for Robert Wilson , in Martins Le Grand , 1661. The PREFACE . THere hath been an Enmity in the Seed of the Serpent against the Seed of the Woman , from the time of the Promise even until now . God in mercy to Mankind , hath given unto him since the Fall , a Seed or Principle of Life , in the Light and Strength whereof he is to war against and subdue the Corrupt Principle , and so be freed from the Curse , and become Heir of the Blessing . Against this Principle all the Powers of Darkness fight ( even in every particular man and woman ) until they be overcome and subjected there : And against those in whom this pure Principle reigns , all the Powers of Darkness in the world fight also , striving to make it miserable , and to bring it into death and captivity , that they might keep up the content and happiness of the Corrupt State. All the Nations of the Earth have alwayes warred against the Principle of God and the People of his choice . In the time of the Law , the Jews were the object of the Envy and Hatred of all the world : in the times of the Gospel , the Jews in Spirit were hated and hunted , in that day and hour , not only by Heathens , but also by such as were Jews according to the Letter ; and ever since the Apostacy by Christians also , according to the Letter , who are as great enemies to the Spirit & Power as ever the Jews were . Now all the Misery of the World , as it at first came by departing from the Principle of Life ; so it hath been ever since continued by mens joyning with the Principle of Death and Corruption , to oppose and withstand the workings of the Principle of Life , both in themselves and others . VVhat man is there that hath not in him a Witness against that which is Evil ? But where is that man , who joyns with this Witness in him against the Evil , and not with the Evil against this Witness ? Oh how doth God's Witness reprove for Sin , making the heart ( which is not sensual and brutish , but seriously considers its latter end ) sad because of it ! This is God's way of making the creature weary thereof , of weaning him from it , delivering him out of it , and so rescuing him from the Wrath and Everlasting Burnings , which are the portion and inheritance of the Wicked . But who is it that doth not strive to stop , silence and suppress this Witness in himself , that he might enjoy his lusts , ease and content in the flesh , by keeping the sight and remembrance of the Evil-day far from him ? And if he can do so , then he rejoyceth and maketh merry over the Testimony of the Witness in himself ; and when he hath so far prevailed , then he is in a good capacity to persecute others , who hear and obey the Voice and Testimony thereof in themselves . That which is to redeem the World out of Misery , is the Power of the Gospel : and precious is the Peace which comes thereby , after the work of the Spiritual Sword ( with the trouble thereof ) is finished . O how blessed would the Principle and Power of Life make the World , might it but have its free course therein ! O how happy is that man , who bears the Condemnation because of Sin , follows the guidance of the living God , and waits for the day of his Salvation ! O the sweet inward Peace of Spirit which is enjoyed after the storm , and after the Judgment of that which is to be judged and destroyed ! And that which makes one person happy , the same must make Nations happy . There is no true settlement nor abiding security , but in the setled and abiding Principle . God is arisen to shake the Earth , and it can settle no more upon the old foundations : yea , the same God hath shriveled up the old Heavens , and they can no more be stretched forth again . Behold , I make all things new , saith the Lord in the days of the Gospel , when he stretcheth forth the Arm of his Power : And who is he which shall venture to establish the old Heavens and the old Earth , which the Lord God is removing and causing to passe away , and abolish the new Heavens and the new Earth , which the Lord God hath created and formed and is establishing ? O that men knew the place of Wisdom , that they might be wise and not fight against their Creator , from whom their strength comes , and against whom their strength cannot prevail . O that men could see how industrious they are to keep up Misery , and to keep out Happiness . The eye of man ( in the fallen and corrupt estate ) cannot see aright : and mis-seeing , how can he chuse but mis-aim and mis-act ? and mis-aiming and mis-acting , how can he attain his end ? But the Lord's Counsel shall stand , and he will fulfill all his pleasure in every heart and throughout the Earth . Happy is he who is weaned from himself , and begotten in the Light of Life which is incorruptible , he shall stand and be blessed , when all flesh falls before the Breath of the Lord and becomes miserable : and the fall of all the fleshly will , wisdom and strength hastens apace ; happy is he who is delivered from them before the day of their ruine , which is nearer than man is aware of , or can believe . I. P. Concerning PERSECUTION , &c. BEcause men , generally , in Persecuting know not what they do ( neither whom it is they Persecute , nor how they sin against God therein , nor what danger they are exposing themselves to , and what misery they are drawing upon themselves thereby , both in this World and for ever ) even as Christ said concerning the Jews , who were Persecuting Him even to Death , Father forgive them , for they know not what they do : and afterward to Saul ; Saul , Saul , why Persecutest thou me ? Therefore , in love to those , who are at unawares running into this great Error , that they may find the good Hand of God stopping them therein for their own good , are these things following concerning Persecution Written , wherein are manifested , First , What it is that is Persecuted . 2. Who it is that Persecutes , or is the Persecutor . 3. The Nature of Persecution . 4. The Grounds or Causes of Persecution . 5. The Ways and Meanes of Persecution . 6. The Ends of Persecuting , what men aim at therein , or rather what that Spirit in men , which puts them upon Persecuting of others , aims at thereby . 7. The Colour or false Pretence of the Persecuting Spirit . 8. The Blessedness of the Persecuted . 9. The Misery of the Persecutors . 10. The Way and Meanes whereby men may come to avoid this great evil of Persecuting others . Whereunto ( in the Last Place ) are added , Some sad Effects of Persecution , to kindle in men a Desire of avoiding so great an Evil in its self , and so Pernitious an Enemy , ( to all that is good in General , and Particularly to the Peace and Welfare of Mankind ) as the Persecuting Spirit is . 1. What or Who it is that is Persecuted . The Persecuted in all Ages , is that which is born after God's Spirit , Gal. 4. 29. He that is new-created in Christ Jesus , who is formed in the Image and by the Spirit of God ( which is contrary to the Image and Spirit of the World ) and who followes Christ in the leadings and teachings of his Spirit ( which is out of and contrary to the course , fashions , ways & customs of the world ) This is the man that is Persecuted in all ages . He that is of another Spirit & Principle than the World , & so cannot be as the World is ( being made otherwise by God ) nor walk as the World walks , nor worship as the World worships , being taught and required of God to do otherwise , This is the man who is afflicted , reproached , hated , hunted , persecuted . And so the Apostle laies it down , not only as a thing to be in his Age , but in after Ages also , 2 Tim. 3. 12. Yea and all that will live godly in Christ Jesus , shall suffer Persecution . Men may talk of Christ , profess Christ , worship Christ according to the way that is set up in Nations , and avoid Persecution ; but come under the new Principle , come into his life , live Godly in Him , become really subject unto the Power and direction of his Spirit : then there is no longer avoiding of Persecution . That which comes into the Life of Christ , comes presently into a proportion of Suffering from that which is contrary to His Life . 2. What or Who it is that persecuteth , or is the Persecutor . The Persecutor , in all Ages , is that which is after the flesh . That Spirit and Principle in man which is from beneath , puts the men in whom it is upon Persecuting the other Principle , and the persons in whom it appears : Or more plainly thus ; That which is of the world , that which Loves the world and present state thereof ; that which lies in the darkness , is in unity with it , loveth it , and the corrupt wayes thereof ; that hates the Light , and Persecuteth the children of the Light , who are witnesses against and reprovers of the darkness , John 3. 20. He that was born after the flesh persecuted him that was after the Spirit . So it was formerly , so it is also now , saith the Apostle , Gal. 4. 29. Now there are several sorts and ranks of these , as some in the way of open prophaness and wickedness , some more civilised , and of a more gentle , noble and considerate spirit and temper , some more religions and devout in worships ( though not rightly principled and guided , but turned aside to some inventions or other of the earthly spirit , all which are pleasing to the earthly spirit . ) But all these , though they are different one from another , and agree not well among themselves , but are full of dislikes one toward another , yet they all agree in this , to wit , in a willingness to have that persecuted and subjected , which is of a contrary spirit and nature to them all . They are all against this more or less , though not all against it in the same degree of heat and vehemency . 3. The Nature of Persecution , or What it is to Persecute . Persecution is the opposition of the flesh against the spirit . The fretting or dashing of the earthly spirit , or spirit of man corrupted , against that which is born of God. The fighting of the unregenerate and unrenewed spirit in man , against the spirit of man renewed by the regenerating power of the Spirit of God. The fighting , the opposing of this spirit against the other , is Persecution . What ever any man does in his own will , according to his own wisdom , and after the inclination of his own heart , against another who desires to fear the Lord , ( who waits on Him for the counsel and guidance of His Spirit , that he might Obey and Worship Him aright ) is Persecution . The Principle of God teaches to fear the Lord not according to the fear which is taught by the precepts of men , but according to the fear which God puts into the heart ; it teaches likewise to worship the Lord , not according as man invents and thinks good to prescribe , but as the Lord instructs and requires ; it teacheth likewise not to conform to the world , but to deny it , and come out of it : Now the hating , opposing , and punishing of that which is thus taught , because of these teachings and its obedience thereto , this is Persecution . The rising of the heart against such , is Persecution in the heart . The reproaching , scoffing at or speaking evil of such , is Persecution with the tongue . ( So Ishmael's mocking of Isaac , Gen. 21. 9 , 10. is called Persecuting of him , Gal. 4. 29. 30. ) The smiting , fining , imprisoning , of such , &c. in relation to any thing that they do from this Principle , is Persecution with the hand , or lifting up of the power either of a particular Person , or of a Magistrate against such . 4. The Grounds of Persecution , or what are the things that cause the one Spirit and Principle to Persecute , and the other to be Persecuted . The Grounds and Causes which expose the one to Persecution , and kindle the heat of Persecuting in the other , are chiefly these three ensuing . 1. The enmity of the birth of the Flesh against the birth of the Spirit . There is enmity in the Serpent against the Woman , and in the seed of the Serpent against the seed of the Woman . That which is born of the corrupt Principle cannot endure that which is born of the pure Principle . That which walks and worships in the will and according to the inventions of man's wisdom , and in shadows and fleshly Forms pleasing to the flesh , cannot endure that which worships in Spirit and Truth . 2. The contrariety of that which is born of God and drawn out of the world , to that which is of the flesh ( or of corrupt man ) and left in the World , this is that which incenseth , and draweth forth the enmity in the corrupt Principle . They are not of the world , even as I am not of the World , John 17. 16. Therefore the World hateth them , v. 14. They are of another Spirit , of another Image , of another Make , of another Heart , of another Desire , of another manner of Carriage and Demeanor , of another Principle , & have other Ends in all they do , then the World : And their whole course and conversation ( being in the Light and in the Love , & in true Purity of Mind ) reproves the world , which lies in the darkness and in the enmity , and walks in the wickedness . And how can the world bear this , in the midst of all their height glory and greatness , to be continually reproved by a poor and contemptible Generation , as Gods choice in the world have for the generality of them always been , even looked upon by the world as the off-scouring thereof , as not fit to be suffered to have a being in it , but rather as deserving to be scowred off from it ? The Light , whereof the Children of Light are born , and which they hold forth ( or rather , which God holds forth by them ) condemns the World. The evenness , sweetness , and straitness of their conversation and practices condemns the unevenness , crookednes & perversenes of the spirit of the World. The integrity , seriousness and spirituality of their worship ( with the living power and presence of God , appearing among them ) condemns the deadness , formality and hypocrisie of the worships of the world , who draw nigh to God with their lips , when it is manifest , that their hearts are far from Him , being ensnared , and captivated with Vanities and Self-interests , and love of the World and earthly things . Indeed the whole course , and manifestation of the Light and Power of God in them , is a continual upbraiding of the principle and ways of darkness in the men of the world . And how can the men of the world forbear making an unrighteous war , even a war of Persecution against that which invades their territories and makes war with them in Righteousness ? Can darkness chuse but fight to save its own dominions ? It must put out the Light or it cannot save its own , but will be losing ground daily . 3. Because of the Children of Light leaving and coming out of the world . They were once of the world , as well as others ; Of the same nature , of the same spirit , of the same corrupt will , of the same corrupt wisdom , walking in their way , worshipping according to their worships , approving and observing their customs , fashions and vanities . But when the Spirit of Christ called them out of the world , and created in them that which could hear his voice and was willing to follow him , then they left all these and stood Witnesses ( in God's Spirit which called , and in that life which was begotten in them , and in the fear , love and power of that God who quickned them ) against all these . And this mads the world , in that they were once of them , but left them . Had they staid in the world , and been still of the world , the world would have loved them , as it doth the rest of its own : but departing from the world , travelling towards another countrey , subjecting themselves to another Spirit , and testifying against that Spirit which formerly led them and still leads the world , and against those ways and practices wherein formerly they walked , and wherein the world still walks ; this fills the worldly spirit with rage against them . 5. The Wayes and Means of Persecution . The Wayes and Means of Persecution , are very many . Who can want Instruments to afflict the innocent and helpless , who can neither resist the evil which is offered them , nor harm that which offers it ? I shall onely here mention three general heads , to which many particulars may be referred . 1. One great way of Persecution is , by making use of Laws already made , either according to their proper tendency to that end and purpose , or by bending them aside , from their proper intent , to reach those whom they have a mind to afflict and persecute . Thus the Jewes , when they had a mind to have Christ put to death , told Pilate , We have a Law , and by our Law he ought to die , John 19. 7. 2. Another way is , by making new Laws fit for their purpose , whereby they may catch , ensnare and suppress that which is contrary to their spirit and principle , and which will not bow thereto . This is a certain way to take that which is born of God , and which cannot but be true to Him , and so cannot bow to the corrupt will of man , nor to any Law made in the corrupt will to strengthen the corruption , and against the holy pure Will and Mind of God. Thus Daniel and the Three Children were caught in the snare by Laws , Daniel for praying to his God against the Royal Statute and firm Decree of the King , signed in writing , according to the desire and advice of all the Presidents of the Kingdom , the Governors , Princes , Counsellors , and Captains , Dan. 6. 7 , 8. and the Three Children for not worshipping the Image Nebuchadnezzar had set up , according to the Decree of the King. ( observe this by the way and consider it well . What hath been set up all this night of the Apostacy , but Images of the true Worship ? and what compelling hath there been thereto ? ) Thus have Articles been framed , and Statures made here in England , ( as in King Henry , 8. and in Queen Mary's days ) which have been great Engines of Persecution : And thus have there been some late Laws made in New - England to the same Effect , though better might have justly been expected from them . And this is not only a certain way , but a very plausible way likewise , whereby the Persecutor hides himself from the Imputation of Persecution , and appears as a just Executer of the Law ; and so represents him , who is upright before God and innocent in the sight of God , as an Offender and Breaker of the Law , and so justly punishable . But this will not alwayes cover the unjust spirits Persecution of the Just . He that shall persecute the Lord of Glory ( as he that persecuteth the least Member of His , how contemptible soever he appears to his eye , doth no lesse , Act. 9. 4. Matth. 25. 40 , 45. ) when Christ shall call him to account ; therefore it will be a vain plea for him to say , there was a Law for it , and he acted according to Law. It is fit for all Men and Laws to bow before the Lord , and not to disturb any in their Obedience to the Lord , or hurt the Principle of his Life in any , but cherish and nurse it up ( as much as in them lies ) in that tenderness which Christ begetteth in it , and in that spiritual Liberty which Christ allows it . 3. A third way of Persecution is by the hand of Violence , without either Law , or so much as pretence to Law. Thus the persecuting spirit , when it hath power in its hand , and is out of fear , smiteth ( with the open fist of wickedness ) that which is an Enemy to , and stands a Witness against its wickedness . 6. The Ends of Persecution , or what the Persecuting spirit aims at in its Persecuting , and would fain attain thereby . 1. The main end of Persecution , is , to bring the Children of Light , ( who have left the Evil , Darkness and Corruption of the World ) back to the World again . That which they persecute them for , is , for leaving the World both in its principle and practices , and for professing obedience and subjection to another Spirit : That which they drive at in persecuting them is , to force them back from under subjection to that Spirit which hath led them out of the World , into subjection to the spirit of the World again . There is a great fight between the Spirit of God and the spirit of the World , in the two Seeds ; the Spirit of God striving to bring the spirit of the World under , and the spirit of the World striving to bring the Spirit of God under . This is well known in the heart , where the new Birth is witnessed . O what striving there is by the powers of Darkness , with all manner of secret Temptations and forcible Oppositions ( so far as the Lord permits ) to bring the Heart ( which the Lord hath begun to redeem , and in some measure set free from them ) under their power again ! And the same that stirs up the Darkness in the Heart against the Seed and Birth of Light there , the same stirs up the Darkness in other men against it also . The Lord knows what bitter fights we have had with the Enemy in our own Hearts , before we could leave our principles , paths and practices of Darkness , how hard it hath been to us to deny the World and come out of it : and yet when the Lord hath conquered and subjected the Darkness in our own hearts in any measure , then we meet with a new fight abroad in the World , the same Principle and Power in them fighting against us , as did at first in our selves . And as this was the aim and work of the Power of Darkness in our selves ( and still is , so far as any of it is left in any of us ) to bring us back under the Darkness again , even from the Light and Leadings of the Spirit , and from single obedience thereto : so it is the aim and endeavour of the same spirit in others . And if they could but bring us back from our God into the World again , they would be at peace with us as well as with other men , and love and cherish us as they do the rest of the World. 2. A second End of Persecution in the spirit that persecuteth , is , to keep the Children of Light from gaining further ground . The Kingdom of God and his Truth is of a growing spreading nature . It is like Leaven , like Salt , like the Light of the Morning ; it 's nature is to leaven , to season , to overspread and gather Mankind from the Evil , from the Darkness , from the Corruption , from the Death and Destruction . Now the spirit of the World , and that spirit which ruleth the World , is loth to lose ground ; and therefore hunts and seeks to destroy the Vessels wherein the Light appeareth , and from whom it shineth sorth , and to make them appear as odious as they may , that they may keep all their own Territories and Dominions in a perfect detestation of them , and distance from them . Thus though the People of God have still been an innocent People , and simple as to the subtilty and deceit of the Serpent , and weak and foolish in compare with the wise and strong ones in the worldly nature and spirit : yet they are still represented as most dangerous , most subtile and pernicious , as shrewd Deceivers , Witches , Jesuites , &c. yea , any thing that is hateful and hated . 3. A third End of Persecution , is , to afflict , grieve , vex , disturb and torment those , whose Principles and Practices are displeasing to them . There is enmity in the nature and spirit of the World , against the holy pure Spirit and Seed of God : and if it cannot overcome and get its will one way in bringing back , yet it will strive to have its will another way , even in vexing and afflicting . It is the pleasure of hatred or enmity to do any thing which may hurt that , against which its hatred is . Thus the evil spirit rejoyceth in iniquity , in grieving and afflicting that which is good . As the Spirit of Love delights in Love , and in doing good even to those which persecute : so the spirit of enmity delights in hatred and doing evil , even in vexing and oppressing those which seek their good , because they are not , nor cannot be one with them in their dark principles and evil practices . 7. The colour , or pretence which men put upon their Persecutions of that which is good . Persecution is so hateful ( and hath such a blackness of spirit in it ) that it cannot endure to appear in its own colour . Where is the man that would appear to persecure that which is good in men , or men because of their goodness ? Therefore all Persecutors , though they still persecute that which is good , and those which are good ; yet they still represent and charge them as evil , that they might thereby hide the badness and unjustness of their Persecutions from their own eyes , and from the eyes of others . Thus the true Prophets of the Lord were alwayes misrepresented by their Persecutors , even as false Prophets , as Troublers of Israel , as mad men , as men not fit to be tolerated in the Kingdom or Commonwealth of Israel : see Jer. 29. 26 , 27. And those which condemned their fore-fathers , for persecuting the true Prophets in former dayes , yet could also persecute the true Prophets in their own dayes . Christ himself , when he asked the Jews , for which of his good works they stoned him ? They said , Not for a good work , or as a good man ; but for his doing evil , for his blasphemy , in that he being a man , would make himself God , Joh. 10 , 32 , 33. And the Pharisees did not represent him as a good man , as an holy Teacher from God ( as indeed He was , though his Doctrine and Conversation differed very much from theirs ) but as a Deceiver , a Seducer of the People , a mean man , the son of Joseph the Carpenter , one whom none of the wise Scribes owned , but only such silly people as knew not the Law ( Joh. 7. 49. ) yea , as a very bad man , as one that was against the Worship and Ordinances of Moses , against God's Temple and Priests in his Doctrine and Principles , and a prophaner of God's holy Sabbath in his Practices : yea , more than this , they represented Him as a man that had a Devil ; and when the mighty Power of God appeared in Him , they said it was the power of the Devil , and that He was able to do such great things beyond them , through the help of Beelzebub the Prince of Devils . Could the Jews think they did otherwise than well in desiring such a man as this to be put to death ? might they not well prefer Barrabas before a man thus represented by their chief Priests and Teachers , who knew and could expound the Law , and were best able to judge ( as they might well think ) both what was the Truth , and who were Deceivers ? 8. The Blessednesse of the Persecuted . The Disciple of Christ , who is persecuted for Conscience sake , who suffers from men and their Laws for the uprightness of his heart towards , and for his obedience unto Christ , that man is precious in the eye of Christ and hath his blessing with Him : yea , the more men disesteem and hate him upon this account , the greater is his blessedness . Blessed are ye when men shall revile you , and persecute you , and shall say all manner of Evil against you falsly for my sake . Rejoyce and be exceeding glad , Matth. 5. 11 , 12. He is blessed in several respects . 1. That man is in that Spirit and in that way which God hath chosen , and so he is in a happy state and condition at present . He is in the path of Life , in the way of Peace , under the Leadings of God's Spirit . The World loveth and cherisheth that which is its own , that which is of it and walketh with it ; but is at enmity and war with that which is of God. Therefore the World's Dislike , Enmity and Persecution is an evidence of God's choice , and of a Removal from it towards God. It is an happy thing in the eye of man , to be at unity with the World , to have the love and friendship thereof , to have all men speak well of one , to be found doing that which is pleasing in the eye of the World , and to be enjoying the pleasures and profits thereof : but in the eye of God it is happy to be in unity with that which is contrary to the World , and procureth its ill-will . Love not the World , neither the things that are in the World. If any man love the World , the love of the Father ( which begetteth out of the World ) is not in him . But he that loseth the love of the World ( for the Principle of God and his subjection thereto ) is in that which the Father loveth , and feeleth the Love of the Father opened in him , and revealed to him : and this is truly an happy state . 2. The Recompence , which God will give to them in the World to come , who cleave to Him and his Truth , for all the Persecutions which they endure in this World for his Truth 's sake , is exceeding great . Great is your Reward in Heaven , Mat. 5. 14. Our light Affliction , which is but for a moment ( but at most , for the time of this world ) worketh for us a far more exceeding eternal weight of Glory , 2 Cor. 4. 17. 3. The Reward is great in this world also . There is an hundred fold Recompence to be reaped in this life . The Peace of God in the Conscience , the Presence of God , the Life of God , the Vertue of God , the Glory of the Spirit of God ( which accompanieth , resteth with , and abideth on the heart which is faithful , and waiteth upon God for Patience , Meekness , Innocency and Strength to carry through the Sufferings ) may well be valued at above an hundred fold Income and Recompence , for all the Hardships and Tribusations which are undergone for his Name-sake . If ye be reproached for the Name of Christ , happy are ye ; for the Spirit of Glory and of God resteth upon you , 1 Pet. 4. 14. 9. The grievous misery of the Persecutors . It is a miserable thing to be deceived about that which is good , to put Good for evil , Light for darkness , Sweet for bitter , and so ( under a mistake at least ) become a Persecutor of the good . All good is of God , and he that is against good is against God ; and it is a dreadful thing for the creature to set himself in battel against his Creator , and to engage the Power and Wrath of the Omnipotent One against him , though while the eye is shut , it doth not appear to men , either that they are against God , or that their danger is so great thereby , as indeed it is . The Children of God are as the Apple of his Eye : Who can touch them , and He not be deeply sensible ? yea , and they are most dear to God in that , for which the World most persecutes them . And therefore their danger and misery must needs be great , which may further appear in these three respects . 1. In respect of the weight of Wrath , which their Persecutions of others here will bring upon themselves in the world to come . Then every hard word , with every thing they have done against any Lamb of Christ's , shall come upon them . There is a time of Judgment for all that is sowed in this world : and then every one shall reap what he hath sowed . And if he that hath not visited the sick and imprisoned for Christ's sake , shall hear that sentence , Go ye our sed , &c. what will his portion be , who hath imprisoned them and caused their sickness ? Now is our time of trouble ; but the Lord hath prepared a day of rest for that Spirit which is troubled in this world by the spirit of this world , and then shall the troublesom spirit , which troubled the peaceable Spirit ( and would give it no rest in its following and obeying the Lord ) be troubled by the Spirit of the Lord , 2 Thess . 1. 6 , 7. And what shall the misery of that spirit be , whom the Spirit of the Lord troubleth and filleth with anguish , and torments in his Fire and with his Brimstone ! Oh that men would awaken and consider in time , and not fell away their everlasting Inheritance for a mess of Vanity and transitory Lusts and Pleasures . 2. The hand of God doth often overtake them in this world , and the Lord doth many times curse their very Blessings to them , insomuch as they cannot enjoy this world with that sweetness and content they might , were it not for the rage and bitterness of their spirits against God's People , and their provoking of God against them thereby . How many of his own People did Pharoah lose , and how did he break the strength and glory of his Kingdom , by persecuting God's Israel of old ? How did Amalek cause his name to be rooted out from under Heaven ? How did the Nations and mighty Powers of the Earth fall upon this account , one after another ? And in this Nation how many Powers have already fallen thereby ! Jerusalem is a burthensome stone ( it was so in the type , it is much more so in the substance ) which lyes in the way of every earthly spirit and power , which they know not how to build with , neither can they rear up their own building because of it , and therefore every Power strives to remove it out of their way : but they know not the weight of it , nor who it is that hath squared it , nor how firm it is fixed upon the Rock . The earthly spirit is never to enjoy any true or lasting Peace and Settlement ( which is the Gift of God ) until it leave off persecuting God's Israel ( which are the People whom God calleth out of the world ) and leave them free for God to enjoy , command and dispose of : and whatever holds Israel in bondage , either within or without , must either subject to the Lord , or be broken by that Arm of Power , which the Lord putteth forth to redeem Israel with . 3. By all their Persecutions and Afflictions they shall but increase and cause to grow , that which they strive to suppress . This is Misery indeed , for a man to hazard his soul eternally , and his Peace and Prosperity in this world , to crush and suppress a People , and yet not be able to effect that neither , but even thereby occasion their growth and encrease : and yet so it is in the day that God putteth forth his hand to redeem Israel . The wayes that man takes to bring them back into captivity shall be the means of perfecting their Redemption . Come , said Pharoah , this People multiply too fast , they grow more and mightier than we ; let us deal wisely with them , and keep them down by hard labour , lest they grow over-numerous and joyn with our Enemies against us , when they see their advantage : But they grew and spread the more , upon his wise plotting and contriving to diminish them . And what did he get by striving to keep them from going forth of his Land and Idolatrous Worships , to worship the Lord aright , but Plagues and Judgements upon himself and his People from the Lord ? Can the Powers of the Earth withstand God any more now , than they could formerly ? shall not He redeem and bring forth his People from the Land of Babylon ? His spiritual Israel from the spiritual Egypt ? Shall He not break the Antichristian Yoak from their Consciences , that they may be free in spirit to serve the Lord ? Can any hinder God from breathing his Spirit upon People , and from begetting them in the image and likeness of his Spirit unto Himself ? And shall not these be the Lord's ? shall not the same Spirit teach them to worship the Lord ? shall God call them to worship Him openly , and shall they not obey him , but worship Him according to man's Inventions and Commandments , or not at all publickly ? Oh ye sons of men be wise , do not contend with the Lord ; be not bewitched by the Cup of Fornications , from the pure spiritual Worship of the living God , into Man's Inventions , which the Lord's Soul loaths ; nor do not strive to hold any back from the Lord , whom the Lord draws after Him : but consider his Power , wait to know his Work in the world , and do not intrench upon his Dominions , but be thankful for and content with your own ; and do not provoke Him against you , who can more easily take yours from you , than ye can His from Him. And consider this Watch-word , in that which can open and shew the truth of it ; The Lord hath put forth his Arm to recover his Possessions from out of the hands of Antichrist : and who shall be able to force it back again , to make it return into His bosom without effecting what He stretched it forth for ? Therefore , O Magistrates of this Nation , do not make use of the Sword to suppress the Plants of God , but to cut down that which manifestly is not of God. Look abroad throughout this Nation , behold how much evil there is to grieve and provoke the Lord , and to divert good from the Nation ; and to bring wrath upon it and the Government thereof ; strike at that in righteous and true Judgment , and with mercy to creatures souls and bodies : but that which certainly is of God , meddle not with ; and that which may be of God , for ought ye know , be circumspect in medling with , lest ye engage God against you . It were better to let many Tares grow , than pluck up one Ear of Corn. Christ hath absolutely expressed it to be his Mind , that he would not have that done , which may so much as hazard the plucking up of an Ear of Corn , ( Mat. 13. 29. ) But oh how are the Laws and Governments of this world to be lamented over ( and oh what need there is of their Reformation ) whose common work it is to pluck up the Ears of Corn , and leave the Tares standing ! The chief cause of this misery ( from whence it principally ariseth ) is men's medling with those things which God hath reserved for Himself , and assaying to do that carnally , which God once did spiritually , and will do spiritually again in his due time , when He hath sufficiently shewn how untoward and improper mans hand is to effect it . The Christians in the Apostles dayes , were of one heart and one mind , which proceeded from the Power and Work of God upon them , and then they soon came into one Way and Worship : but men will have Unity and Uniformity in a way of Religion and Worship , before there is one heart and one mind . Now this is contrary to the Spirit of God and to the very nature of Religion , and the cause of much Cruelty upon mens Consciences : and this hath been and will be the constant effect of it , even the crushing ( as much as lies in man ) of that which is tender , and of and for God , and the encreasing of that which is formal , dead and earthly . Now if ever Christ appointed or intended such a Church-Government , which naturally produceth this effect , let all that fear God , and are of sober spirits , judge . 10. The way and means to avoid Persecution . Where is the man ( in whom there is any good , who hath any love to Goodness and Righteousness , who hateth Cruelty and Oppression over mens outward Liberties and Estates , and much more over the Consciences of People ) that could not with his heart desire to have this grand Enemy removed , both from particular persons , and also from Governors and Governments , that Peace and Settlement might be known , Righteousness reaped , all Cruelty and Hardness in one man towards another removed , and there be no more complaining in our streets , either because of Oppressions from men , or fear of Wrath from God upon those Governments which oppress ? And who would not earnestly pray to God for the discovery of that way and those means , and be very industrious in the use of them , whereby this persecuting spirit and temper might be wasted and dryed up in him ? Now the way and means whereby the persecuting spirit may be subdued , are divers , as , 1. By a true Awe and Fear of God in the heart . The Fear of God teacheth to depart from Iniquity , and to seek the crucifying and bringing under of the worldly spirit in a man's self , and to wait daily to have God's Will revealed , and likewise to be made obedient thereunto . Now he that is in this temper of spirit , will hardly be drawn to persecute another , but rather rejoyce to see a tenderness of spirit in him , and true subjection of heart to what he believes to be the Mind and Will of God ; and dares not so much as judge him for differing , either in Apprehensions or Practices about Worship , much lesse persecute him therefore . But that man who is of a prophane spirit , or comes easily by his Religion ( even by the wisdom , industry and parts of man , and not by the gift of God ) and is exercised in that Fear of God which is taught by the Precepts of men , but knoweth not that Fear which God puts in the heart ( from whence the true Religion and Worship springs ) either of these may be drawn to persecute , yea indeed , it will be hard for either of them to abstain there-from . 2. By meckness of spirit . The Gospel makes meek , tender , gentle , peaceable , fills with love and sweetness of spirit , teacheth to love , to forgive , to pray for and bless enemies : and how shall this man persecute ? Can a Lamb persecute ? Can a Dove persecute ? Indeed a Wolf in Sheeps clothing may raven and devour , but a true sheep cannot . As the power of the Gospel is known , the devouring and persecuting nature is destroyed : and that being taken away , Persecution soon comes to an end . 3. By a sober and patient consideration of their cause whom they persecute , and what it is in themselves which moves them to persecute them . The strength of Persecution lies in the darknes , in the dark thoughts , mis-judgings and misapprehensions about him , whom one persecutes or is inclined to persecute , in prejudices , and false judgements of Persons and things received : which by a sober hearing and considering of things in God's fear and in meekness , might be removed ; and then the eager Persecuting heat of spirit would soon abate and fall , the fewel ( which kindled it ) being taken away . The Jews stopped their ears and ran upon Stephen , Acts. 7. 57. This is the way of persecuting spirits ; They take in prejudices against persons , their Principles and Practices , stop their ears against what may be said to manifest either the equity of the thing in its self , or their mistake about it , and then run headlong in their fury of persecuting and devouring . But he that is sober and considerate and weighs the cause before he engages against it , and observes what it is in him which moves so hotly against another , and which is so ready to believe ill aforehand : he shall soon see that , which is always hid from the eye of the Persecutor , and find water to cast on this devouring fire of spirit in him . 4. By a righteous frame of spirit , which is willing to do by another , as he would be done to in the like case . Persecution ariseth from unrighteousness and selfishness ; righteousness and true equity would soon end it . If no man would make another man's Conscience bow by force who would not have his own so bowed , Persecution would soon cease . But this is the great evil and unrighteousness of man ; whoever is uppermost , thinks he hath , right to bow all the rest under him , and looks upon them as guilty and offenders , if their Consciences do not yield and bow under him . And he that newly complained of the load laid on his Conscience by others , yet if he can get ease and power into his hand , is presently laying a load upon others . Here is a wrong frame of spirit within , and how can it chuse but bring forth injury and Persecution outwardly . 5. By taking heed and watching against the corrupt and carnal , Principle , with the reasonings , self-ends and interests thereof , and hearkening to the Principle of God , which teacheth and speaketh right Reason . Man , as he came from God and was by especial favour formed in His Image : So it pleased God to place in him a Principle of His own Life to govern him . This Image was defaced by the fall , and this Principle forfeited , yet for Christ's sake ( who is the Saviour of all men , but especially of them that believe ) the Lord stirreth up and visiteth all mankind more or less , by the pure eternal Principle of His own Light and Life in Christ . In hearkening to this , man's reason is rectified , purified and preserved pure ; and his steps here are safe : But consulting and contriving out of this , he meets with that which corrupts him ( captivating and mis-byassing his reason ) and then all his intents , designes and contrivances become corrupt , and tend not onely towards the prejudice of others at present , but also to his own loss and detriment in the issue . He therefore that would be safe in the enjoyment of any blessing which he hath received from God , and faithful in doing him service in his generation , must know what of himself is ready to betray him , that he may watch against it and turn from it , and what in himself is given him of God to enlighten , guide , instruct and preserve him , that he may hearken thereto and be made happy thereby . 11. And Lastly , To set it yet more home upon all that are ingenuous , and would be worthy and noble , and do that which is worthy and noble , abhorting cruelty , afflicting and oppressing of others , let them consider the fruits and effects of Persecution , which are very many , and of the worst kind , even sutable to the nature of the root . At present I shall onely mention these four . 1. In a great degree it hindreth the growth of the present good in every age and generation , so far as the earthly power or sword of the Magistrate can well hinder . Persecution of that which is good by the earthly Powers , in its proper tendency is an hinderance to the growth thereof in their age and day , though the Lord can overbear the malignity of it and further the growth of his Seed thereby . 2. It wholly tends towards hindring the shooting up of any further seeds of good , which God hath to saw in the earth : For all the seeds of good which God hath to sow in the earth , at first they are looked upon as evil , until by God's blessing upon them , and opening of mens eyes through the much suffering of those vessels , in whom God causeth the most excellent seeds of his virtue and goodness first to appear , their innocency and beauty begins at length to shine in mens eyes and be discerned . 3. It occasioneth the growth of evil . For good withstandeth , opposeth and chaseth away evil , even as light doth darkness : and therefore the preventing of the springing up of the good , is a cherishing and strengthening of the evil . Besides , the same Spirit , Government or Power , which persecuteth and keepeth down the good under a pretence of its being evil , cannot chuse but also cherish and nurse up the evil , under a pretence of its being good . For the same eye , tongue and heart , that seeth , calleth and acknowledgeth that which is indeed good to be evil , cannot chuse but also mistake the evil and think it good . 4. It draweth down the wrath of God upon People , Powers and Governments , where such persecution is ; where the evil is cherished under a pretence of its being good , and the good endeavoured to be suppressed under a pretence of its being evil . If men from their hearts do acknowledge the being of God , and His disposal of things : then surely what is truly good in Persons or Nations is of Him ; and what is of Him , His eye is upon . He beholdeth the plants which He hath planted in the earth , and the plants which the envious one hath planted ; and He cannot bless that Place , that People , those Powers , that Government , where His plants are crushed , under a pretence of their not being His , and where the evil hature and plants are cherished as if they were the good . Therefore he that would not be an enemy to God , an enemy to goodness , an enemy to himself , an enemy to mankind , and a friend and promoter of evil , let him wait on the Lord , for the fear of his Name and Power to be written on his Heart , and for a meek righteous frame of spirit , &c. that he may consider his steps and the reasonings of his mind , and not mistake evil for good , and good for evil , and so persecute men for being and doing that , which ( might it have its course and progress ) would make the world happy . Object . But will not this undermine Magistracy , and interrupt its punishing of evil-doers , if they should be thus tender and considerate ? For what man cannot pretend Conscience for what he does ? and if the Magistrate should hearken to every pretence of Conscience , the Laws would soon be silent , Government at a stand , and every one do what they list , bringing in all manner of licentiousness and disobedience to Authority , under a pretence of Conscience . Answ . 1. Conscience is of God ; and tenderness and conscienciousness towards Him is necessary to the receiving of His pure fear , and towards the springing up and growth of all good in the heart . The Seed of good is tender : and if it be not received into tender and well-prepared earth ( but into thorny , stony or high-way ground ) it cannot grow . And it cannot reasonably be supposed , to be the intent of God in appointing Governments , that ever their Laws or Authority should hurt that tenderness of Conscience , wherein his seeds of good are sown . 2. It is true , The corrupt nature of man , which is selfish and seeketh covers for evil , may also seek this cover to hide iniquity under , and may pretend Conscience when there is no matter of Conscience at all , but self-will and self-ends at bottom . 3. Notwithstanding this , God would not have the true conscienciousness and tenderness in any of His crushed ; nor can it be done by any Person , Authority or Law , without provokeing God on the one hand , or without injury to such who are so dealt with : Viz. Who are punished by man for the exercise of that conscientiousness which is of God , and which he requireth and is pleasing to Him. 4. It were far better in it self , safer for Governours , more agreeable to equity and righteous Government , and more pleasing to God and good men , rather to suffer some ( by their craft and false covers ) to escape due punishment , then to punish those who by the goodness , innocency and righteousness which God hath planted in them ) are exempted from punishment . Yea , it were better and much safer to spare many evil men , then to punish one good man : For mercy and sparing ( even of offenders ) is natural to that which is good , but severity and punishments are unnatural , and but for necessities sake . And as for that man , who by his subtilty and deceit thus escapes man's hand , he wil be no great gainer : For God , who is above all , will be sure to meet with him . Yea that Magistrate ( who spares some evil and evil-doers meerly upon this account , lest he should hurt that which is good ) the Lord will help and bless ; whereas that Power and Government which wilfully errs herein , the Lord may soon cut down : And that which errs thus through mistake ( it being a grievous mistake to cut down the good in stead of the evil ) the Lord , who loveth the good and hateth the evil , may easily be provoked against . 5. As Government came from God : so the righteous execution of it depends upon God. Every man needs God's help daily , else he may easily erre in his course : and Governments and Governours need God's help much more , in the many intricacies and perplexities which they often meet with . And God is nigh to them in their difficult cases , who wait upon him for counsel and direction . If the case be knotty , yet if God give wisdom , hath the Magistrate cause to complain ? And will not the Lord assist that Magistrate , who in his fear waits on him , and is not willing to spare the evil , and afraid to hurt the good ? If there were not so much consulting with man's wisdom and policy , ( nor such laying of designs and intents at first , as spring from man and not from God ) but a naked upright waiting on him for instruction , who can onely guide the spirit of man aright , Governments would not prove so difficult , nor the success therein so dangerous . A brief Account of that stiffness , resolvedness and supposed stubborness , which by many is Objected against the People called Quakers . Object . That the People called Quakers , are an innocent and industrious People , that they aim at good and might be serviceable and profitable to the Nation in many respects ; this many believe concerning them , and in their hearts wish that the Powers would let them alone and make a trial of them : the which they might be the more enclined to do , were it not for a certain stiffness which appears in them , they being so gined to their Principles and Practices that they will not bend in the least , nor so much as meet the Magistrate one jot in any favour he would shew unto them . This is such a temper as no Magistrate or Governour can beat , and therefore there is a necessity either of banishing or suppressing them out way or other . Answ . I freely confess , that ( looking upon them with man's eye ) it may easily appear so to man , who cannot see either whence that is , or what that is , which is wrought in their hearts by God. And how can I blame others for judging thus of them , when I my self should be liable so to judge , if I did so look upon them ? But yet , if I had patience to hear them , and to consider the thing in the fear of God , ( watching against that wisdom , from which the knowledge of the things of God and the state of his People is hid ) I see also , that there is some ground may appear unto man , to let him see that this is not such a stiffness and stubborness of spirit as he judgeth , but ariseth from , and necessarily accompanieth a true tenderness and conscientiousness towards God ; which to make the more manifest to such as are willing fairly to consider the thing and know the truth thereof , I shall thus demonstrate . 1. Stubbornness , or such a kind of stiffness and resolvedness , ariseth from the strength and corruption of the natural will and earthly wisdom . The wisdom which is from above is gentle , easie to be entreated : and the will which is created by God is mild and flexible , and easie to be led ( by the least child ) in the line of goodness . And I can truly say this , that I never in my whole course and conversation ( who have long been a Spectator and un-interested person both as relating to the civil state and the various professions of Religion , till the power of Truth and presence of God appearing in this People drew my heart after them ) yea I cannot but say in the singleness of my heart , I never met with a more mild , gentle , flexible-spirited People . And he that can reach the ground of the thing , cannot but see it to be thus : For he that is daily exercised in denying his will and wisdom , he on whose back the Lord lays the cross and crucifies him every day , his self-will and self-wisdom ( with all the conceitedness and stiffness which ariseth therefrom ) must needs be much broken in him . 2. In the tenderness and pliableness to good , which God begets , there is and cannot but be an unbendedness to evil . Consider this , O ye that are wise : In the birth which God begets in the heart , in the immortal Seed of life , which God hath sown and causeth to spring up in his heritage , there is a bowing to God at every appearance of good , accompanied with a tenderness , gentleness and good will to man : But it cannot bow to that which is evil in any man upon the face of the earth . Read then this Riddle , with a true understanding : The tender one cannot yeild , the flexible one cannot bow , but naturally standeth upright and strait towards God , even in every thing it hath learned of him , and which he requireth of it . Thus in the Apostles days , the Christians ( though meek , though sweet , though pliable to the Spirit of God and to all good , yet ) could not bow to so much as an appearance of evil any where , but shun and avoid it every where . And if it were not for this kind of stiffness and unbendedness , the Children of God could never be preserved in their departure out of the Worlds Spirit , Wayes , Worships and Practices : but would soon be ensnared and drawn back again , by the enticements and subtilties of the worldly nature either in themselves or others . 3. A stiffness then I grant , an unbendedness I grant ; but not of the earthly , not of the self-wil , nor according to the earthly : but such as ariseth from Truth in the heart , and from tenderness of Spirit towards God ; such as is begot in His fear , preserved by his power , and is necessary towards their preservation who are born of Him , and called by Him out of the World. And if those who are apt and liable to mis-judge of them , did but see the sincere desire of their hearts not to offend man , but to be subject to the utmost according to the will of God , and knew what breathings there are in their hearts to God ( in relation to the Magistrate , and when they appear before Him ) that they may be preserved in the pure fear , and in righteousness and inoffensiveness , and how they cannot but refuse to break any of God's commands , because He is their Supream Lord , and they dare not disobey Him to please man , or avoid their own sufferings from man : I say , if men did see this , surely they would not call it stubbornness and self-willedness , but a pure subjection and denial of the self-will in God's fear , joyned with an holy and humble boldness in His power . 4. Let it be equally considered , and it will soon be acknowledged , That the least thing which God requires ( the Command being from so great a King , upon whom the soul hath so great dependance , from whom it hath so great hopes , and to whom universal obedience is so due in it self and so profitable to the creature ) is exceeding weighty : and it is impossible for the fear of Him and due tenderness towards His Commands , to be preserved , without a strict and close giving up the Will to Him , and standing in His strength , strong and unbended against all temptations , provocations , allurements and affrightments to the contrary . ( and how easily may men call this stubborness and stiffness . ) But this they receive from God , as well as the law of obedience and power to obey ; and this ( which men call stubborness ) flows in upon them from him , when they are in the sweetest and meekest frame of spirit , most ready to deny themselves and to yield up their own wills , to whatsoever is good and righteous , and so of God. 5. The same thing , which is offended at this unbendedness and resolvedness , which is wrought and preserved in them by the fear of God ( calling it by way of reproach , stiffness and stubborness ) I say , the very same thing will commend that resolution and stiffness , which is taken up in man's wisdom , and held in man's will. Is it not good to weigh and consider things reasonably , and then to chuse and hold fast to those Principles which appear most reasonable ? what man , but will say it is ? And is it not good to obey and keep to that Light which is higher than Reason , which comprehends Reason , rectifying and preserving it , making it profitable and serviceable to God which made it , to the Vessel in which it is , and to the rest of the Creation ? But Wisdom is justified of her Children . He that knows not the Principle of the Eternal Light , who is not born of it ( much less by unfeigned obedience and subjection formed into it ) he cannot justifie it in his Paths : but he justifies the earthly wisdom and reason of man , by it setting up appearances of Good , instead of Good , and would make all acknowledge and bow to them as Good : whereas that which is indeed acquainted with the Good , living in the Principle thereof , cannot bow to the false Appearance , but only to the Truth it self . When man's spirit and wisdom is wearied out of all its paths , and he broken with the misery which will certainly overtake him therein , at last the Path of God will be welcome to him , and that Principle which ( through the operation of God ) is able to rectifie him and make him happy . There hath long been a Peace and Prosperity throughout the world in Unrighteousness : but the season is at length come for the breaking thereof , and now there is not to be such a setled false Peace in Unrighteousness any longer ; but Tribulation , Anguish and Destruction is coming upon the selfish and unjust spirit : and he that refuseth the Path of Righteousness , must not know Peace , but be overtaken with the over-flowing scourge , and swept into and shut up in the pit , which hath long been digging for the wicked ( Psal . 94. 13. ) and mark this thing following , ye that would not find your selves deceived of your souls hereafter , nor of your outward Peace and Prosperity here : for it deeply concerns both . The Spirit of the Lord once raised up a spiritual building , which the spirit of the Dragon overturned ( as to its outward state : though the gates of Hell could not prevail against the being and inward state of the true Church ) and instead thereof set up an earthly Image , agreeable to the earthly spirit in Nations , but burthensom to that which is innocent , pure and spiritual . The Lord God suffered this to stand all it s allotted time , and to have power to keep down the Visibility of His Truth and People : but the Lord hath appointed a season to raise up his own Building again , and to throw down this Image . Now this I say to all men , in the Fear and Dread of the Almighty , Stand still and mark , if all the power of man be able to keep down God's spiritual Building which he is raising up , or to keep up any part of the earthly Image which He is throwing down . The spirit of man ( in various wayes ) hath shewed , what it judgeth best to have down and to have up , and hath put forth its strength to accomplish its will and counsel : Stand still a while and ye shall see , that the Spirit of the Lord will also shew what He would have down , and what He would have up , and He will also put forth His strength to accomplish His Will and Counsel . It is the Glory and Honour of the Lord to carry on His Work in the midst of all the Oppositions of man , and against the full current of his strength and will. This will make it to appear to be of God , and cause the Glory of his Name to shine . O that men could fear the Lord and bow before Him , that He might be honoured in them , and see good to honour them in the carrying on of His Work , and so might not be forced ( through their hearkening to the dark spirit , and because of their ignorance of , and disobedience to the Light of his Spirit ) to get Himself a Name by overturning their strength and Councils , and causing his Glory to shine over them . We have been a poor oppressed People , from the day that the Power of the Lord brake forth upon us , and his Light sprang in us , even until now . And now we are brought lower than ever , and are in greater danger ( to the eye of man ) than ever . Yet our confidence is still in our God : and this we are certain of , that our Principle ( and Practices there-from ) shall stand , and man shall not be able to prevail against it : for God will preserve his People in his Life and Power , and the heads of all that wait upon Him in his Fear , shall be lift up above all the swellings of the Waters ; yea , a song of Praise is already prepared in the hearts of God's Chosen , against the day of his Deliverance . We look not out , but give up our backs to the smiter , as if their stroaks were never to have an end : and yet we wait on our God and hope in Him , as if Deliverance were springing up every moment . And , Oh that God would smite the spirit of Enmity and Darkness in Men and Powers , and then there would be Love , Peace , pursuing after God and Righteousness , and no more persecuting and smiting of God's People for the Uprightness of their hearts , and for their Obedience and Faithfulness to Him. But be it known throughout all the Earth , We are the Lord's , and we must worship and serve Him. He hath redeemed us ( even all of us in some measure , who have known Unity with His living Truth ) in soul , in body and spirit : and they must all be His in the first place , and cannot bow to man ( in the least ) against His Will , or contrary to the Law of his pure Life , and Leadings of his Spirit in the heart . Here is our standing , in the strength of our God , whatever become of us . And here we stand in love and good-will to mankind , yea to these present Powers , however they judge of us ; and have been praying for them , and mourning over them , while they have been smiting of us . And when they have drawn the Hand of the Lord upon themselves ; if the Lord shall please to open their eyes to see what we have been towards them ( and how fain we would have had them set footing there , where they might have stood firm and have been preserved ) they will bewail as much their dealings with us , as what will befall themselves . The Lord will manifest all things in his Time , and give his Truth a passage in the Earth , and his People a quiet habitation therein , how black soever the face of things now appear , as relating to them . O how happy will the Day be when the Lord shall have wrought down the selfish spirit in man , and shall have raised up His own Noble and Equal Principle . Then shall Righteousness spring up and spread abroad throughout the Nations : and the work of Righteousness shall be Peace , and the effect of Righteousness Quietness and Assurance for ever . THE END . 
A55466	----	Popish treachery, or, A short and new account of the horrid cruelties exercised on the Protestants in France being a true prospect of what is to be expected from the most solemn promises of Roman Catholick princes / in a letter from a gentleman of that nation, to one in England, and by him made English. Gentleman of that nation. 1689 Approx. 33 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A55466 Wing P2958 ESTC R1443 11875958 ocm 11875958 50245 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55466) Transcribed from: (Early English Books Online ; image set 50245) Images scanned from microfilm: (Early English books, 1641-1700 ; 819:34) Popish treachery, or, A short and new account of the horrid cruelties exercised on the Protestants in France being a true prospect of what is to be expected from the most solemn promises of Roman Catholick princes / in a letter from a gentleman of that nation, to one in England, and by him made English. Gentleman of that nation. [10], 28 p. Printed are to be sold by Richard Baldwin ..., London : 1689. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Persecution -- France. Protestants -- France. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-08 Elspeth Healey Sampled and proofread 2007-08 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Licensed and Entred According to Order . Popish Treachery : OR , A Short and New Account OF THE Horrid Cruelties Exercised on the PROTESTANTS IN FRANCE . Being a true Prospect of what is to be expected from the most solemn Promises of Roman Catholick Princes . In a Letter from a Gentleman of that Nation , to one in England , and by him made English . LONDON : Printed and are to be sold by Richard Baldwin , in the Old-Baily . MDCLXXXIX . POPISH TREACHERY : OR , A Short and New Account OF THE HORRID CRUELTIES Exercised in France , &c. The Preface . IT is not long since this Letter was writ to me by a French Gentleman , at my Request , and for my particular Satisfaction ; who as he is a Person of much Worth and Integrity , and has been an Eye-witness of most of the things whereof he speaks , so the readier Faith and greater Credit ought to be given to them . But his Testimony alone need not to be rely'd on for the Matters of Fact he here relates , there are thousands of other French Protestants , now in England , that confirm the truth of all ; and who having felt the smart of a severe Persecution in France , are fled from thence to avoid the extream Fury and insupportable Violence thereof . Now the unquestionable Evidence I have for the certainty of what is advanced in the following Account , and the desire of many to see it Published in English , has made me consent so to expose it , hoping it may give some seasonable Information , and Satisfaction , to our People . For though most of them may have heard much talk of a Persecution in France , and have Generously and Bountifully contributed their Charity towards the Relief of those Miserable Persecuted French Protestants , who are come hither for Refuge and Succour , yet I have reason to believe that very few of them know any thing of the Cruel manner wherewith the Barbarous and Inhuman Papists have pursued that Persecution ; this is what they will find set down in short , in the little Relation here presented to them ; and they may there see a Notorious Example of the base Treachery of Popery , and of the Cruelties which it holds , as a Point of Religion , to make Protestants suffer ; over whom it pretends to have a Soveraign and Absolute Dominion . So this little History not being perplex'd and embarressed with numerous and tedious Circumstances , all sorts of people may thereby easily inform themselves of this Persecution , as much as we ordinarily desire to know of such Events . And besides that Charity of our poor Persecuted Brethren and Fellow Protestants makes us concern'd therein , as being equally Objects of the Hatred and Oppression of Popery , so it may serve to prompt us to some Reflections for our own Interest : Nam tua res agitur parces cum proximus ardet . When our Neighbours House is on Fire , it behooves us to take Care of our own , and to use all Lawful and Convenient means to Preserve it from the Rage and Fury of a Merciless Enemy . Such has Popery ever been to Protestants , and from it , Good Lord still Deliver England . Ppoish Treachery : OR , A Short and New Account OF THE HORRID CRVELTIES Exercised on the PROTESTANTS IN FRANCE , &c. SIR , I Cannot but wonder , as well as you , that no History of the Persecution of the French Protestants , has yet appeared in your Language : 'T is to be wished it were well known to all people of the Reformed Religion , that they might there see Popery in its true Colours , and be taught by that great Example , to understand , that the promises it makes , are but Lyes and Snares , to deceive the honest Faith and good Nature of other Men. They would there see , likewise , how by little and little it advanceth its Affairs , still swearing that it has no design to proceed any further ; and how it , at length , adds Inhumanity to Perfidiousness , when it has once got to be uppermost : But we had enough to convince us of the Treacherous and Bloody Spirit of Popery , without the History of this late Persecution . The Massacre of the Waldenses so often reiterated : The general Massacre of the Protestants all over Europe , in the beginning of the Reformation : The Persecution and Massacre of the Low-Countries , under Philip the Second : The Massacre of St. Bartholomew in France : The Gun-powder Treason in England : The Massacre of Ireland : The last Persecution of Hungary ; and the late one of the Valleys of Piedmont , shew sufficiently , how that Communion thirsts after the Blood of men , and is Ingenious in satiating it self therewith , from time to time . However , Sir , since you desire it , I will here draw you a short Scheme of that great Persecution , which ought to be an Eternal Advertisement to all Protestants in the World , that Popery spares neither Oaths nor Promises to delude them , and sticks at no Frauds nor Violences to obliterate them totally , if it were possible , from off the face the Earth . And this Relation I am now going to make you , will be so much the more faithful , as that I shall say nothing therein , but what my own Eyes have seen , or what I other ways know for certain Truth . The Protestants of France , liv'd under the Faith of many Edicts , which promised them Liberty of Conscience , and equal Priviledges with the rest of the French ; the most considerable of their Edicts was that of Nantes . Henry the Fourth , Grandfather of His present Majesty , having by their Assistance and Fidelity , put an end to the League which the Papists had made , to hinder him from getting into the Throne , was desirous to recompence the Blood and Lives which the Hugonots had expended for his Service ; and he did it by that famous Edict which gave them the same Priviledges as his other Subjects enjoy'd , and he granted it to them , and to their Posterity , for ever , under the Title of PERPETVAL and IRREVOCABLE ; so it was , as a Law of the State , which was confirm'd by the Kings , at their coming to the Crown , and has been expressly so , by many Edicts of Lewis the 13th , and of Lewis the 14th , now Reigning . When this King came to the Crown , he was very Young ; the Prince of Conde stirr'd up Civil Wars to ravish it from him , and the greatest part of the Papists sided with him , but the Protestants were all of a constant and uncorrupted Fidelity to their Soveraign , so that they made all the Prince's Designs prove Abortive , and preserv'd the Scepter to him that yet bears it . After which , he gave them a publick Declaration of his acknowledgment , and assur'd them of his favour and protection , during his whole Reign ; but at the same time that he gave this publick Declaration , and a thousand other private ones to particulalar persons , he even then began to form a design of ruining those who had saved him : He made reflection , that since , by their means , he had been settled in his Throne , they might , in an other occasion , shake him out of it ; and upon this reflection it was that he resolved to ruine them , as he has in effect done . At first , he began with retrenching , by degrees , all the Hugonots from his House , who had any Imployment therein , and the which he had given them as a recompence of their faithful service to him ; insomuch , that in a short time , there was not a Souldier in his whole Guards , but what was of his own Religion : Merit was no longer consider'd in their persons ; he no more advanc'd any of them to the places of Trust in the Kingdom ; he put out those he had formerly preferred thereto ; and he set forth divers Declarations , prohibiting them all kind of Offices , Arts and Trades , so that none but Papists could exercise , or profess any ; by which means , vast numbers of Protestants were reduc'd to inevitable misery . He took their Colledges and Schools away from them , so that they had no Master of their Religion , to teach their Children either to Read or Write . When he had done that , he then sent Troops of Missionaries into all the Towns , to gain , as many as they could , by cunning Tricks , or price of Money ; and 't was a strange thing to see the shameful Commerce this people made , of buying those whom extream poverty oblig'd to sell themselves . The misery was so great in some places , that they were forc'd to turn Papists ; sometimes for ten Crowns , sometimes for five , sometimes for two , sometimes for a great deal less . These Missionaries walk'd about , every where , with Baggs of money in their Hands , and for the space of two years together , one saw hardly any other Traders stirring up and down the Kingdom , but these Dealers for the Souls of men , who bought them according to their Profession , and the number of their Families . At the same time , Pensions , or Imployments were given to those , of any consideration , who would turn Papists . The King , by a Declaration , gave liberty to Children , at seven years of Age , to choose a Religion ; and the Fathers of such Children as became Papists , were forced to give them yearly Pensions , and always more than what they were well able ; by which means they seduced abundance of the younger sort , bringing mourning and desolation into many Families , which for the most part of the time they utterly ruin'd . After this , they forbad their Minister to speak any thing of Controversie , or of what pass'd against them ; upon which prohibition , and divers others of the like nature , they daily made them say things that had never entred into their thoughts : They hired false Witnesses to depose against them , who were often reduc'd to avow their lying Testimonies ; and 't was frequently prov'd too , the Priests , and others , had suborn'd them . But as their ruine was absolutely sworn , so nothing satisfy'd them ; their Estates were confiscated , their persons cast into prison , banish'd , or condemn'd to some other shameful disgrace . There was no safety for any , they found ways to bring the most moderate into trouble , and especially , to destroy those who were capable of giving some good Example to others . These are the degrees of the Desolations of this people , and of the tears they have been made to shed for about twenty five years last past ; during which time , no body possess'd in peace what they had , and every one were in perpetual inquietudes for themselves , and for their Children . But these were only the beginnings of their Misery , and the Essays of Popish fury and perfidiousness : Whilst on one hand they persecuted some , they assured others that the King had no design against their Liberty . In almost all the Edicts which His Majesty set forth , he inserted some Article to lull them asleep : He said , that not one Tittle of the Edict of Nantes should be violated : And he insinuated , that his intention was only to interdict the Religion , and to stop there . The Elector of Brandenburgh having had the bounty to intercede for them , the King of France gave him an Answer , that is to be seen in many of the Protestants Writings ; by which he assur'd His Highness , That so long as he liv'd , no wrong should be done to his Subjects of the Reform'd Religion ; that he acknowledged them for good ones , and would maintain them in all their Priviledges . In the mean time , he had taken from them many of these priviledges ; and what is remarkable at the same time that he wrote this Letter to his Highness of Brandenburgh , he in the very self same instant caused many of their Temples to be Demolish'd , and others to be shut up ; put the Ministers into Prison ; oppressed private persons with heavy Injustices ; and made those to mourn bitterly whom he said he would protect . He began a thing too , which had never been heard of in any Age , not even in the Savagest Nations , or the most remote from Christianity ; that is , He made Children to be taken from their Fathers and Mothers , and to be put into Convents , with a strict charge not to let their Parents see them , not excepting even persons of the highest Birth , and of Families to which he had obligations that ought never to have been forgotten by him . He took away seven from the Duke de la Force , an Ancient Duke and Peer of the Kingdom , the Eldest not being then Twelve Years old . He did the like by all those of the Count de Roy , whom he had some time before permitted to go and serve the King of Denmark , in Quality of General of his Armies . In a word , at the same time that he promised to protect the Hugonots , he even then did all he could to ruine them , and there was nothing but Sighs and Tears amongst them : One saw every where Souls afflicted to the very Grave ; some bewailing the loss of their Pastors and Temples ; others the dispersion and ruine of their Families ; others the carrying away of their Children ; and others trembled for fear of the same , or of greater Misfortunes . In fine , do but mark now how far their Fraud and Cruelty went ; that Edict of Nantes was Revoked which they had so often promis'd , and so often sworn should be inviolably observ'd ; and this Fence being quite broke down , all that great people was abandon'd to the Rage and Fury of the Souldiers . But , what is yet more notorious , to push on the Cheat as far as the fraudulent Wit of Man could carry it , in the very Act for Cessation of the forementioned Edict , this King declared , that he was desirous that all people should live quietly in their Families ; and that the Exercise of the Protestant Religion being interdicted , every one might live , in his own House , as he pleas'd . But at the same time that His Majesty solemnly Swore this promise , he sent his Armies to surprize the Protestants in their Towns and Houses , with orders , to Plunder , Burn , Demolish , Beat , and in short , to make them suffer all manner of Evils could be devis'd , Death only excepted ; which in this circumstance would have been look'd on as a great Happiness . The King Usurp'd the Throne of God , and took upon him the Empire over the Conscience ; and in his Name whole Towns were summon'd , by puissant Armies , to turn Papists , and upon refusal , they were abandon'd to pillage and ruine , and to the same Fury as Enemy Towns are wont to be when taken by Storm . They seiz'd on all the Avenues , and brought back those to the persecutors , who had escaped out of their hands : They beat , ransack'd , violated , and made this people suffer a thousand Evils , without distinction either of Age , Sex , or Quality , from the oldest to the youngest , Male and Female , Noble , or Ignoble , all were equally at the discretion of the Souldiers : Blasphemies , Impieties and Blows , were the Arguments of this Infernal Mission ; and one may say , without exaggeration , that Hell seem'd to be let loose , and that the Devils were come to Preach up Popery on the Earth . Alas ! Who can reckon the Tears were shed in this sad occasion ? God alone knows their number , who doubtless has counted and gather'd them all into his Bosom . The Air ecchoed every where with grievous Lamentations ; and I think , nothing more pittiful could be heard , than the Crys and Groans of this people , whilst they were in the hands of their tormentors . They dragg'd many of these poor Creatures into the Popish Churches by the Feet , by the hair of the Head , or by Ropes tied about their Necks ; they hang'd them up at the tops of Rooms , or out of the Windows , by their Heels , or by their Hands ▪ they plung'd them into deep Wells , and stinking Mires , with Toads and Serpents , where they left them according to the time of their Constancy ; they lighted great Fires , and Roasted some till they had changed their Religion ; if their patience was longer than the Cruelty of their Persecutors , then they basted their Naked Legs with scalding Grease , or boyling Oyl . Others they made to hold red hot Coals in their Hands ; burnt the soals of their Feet ; tore the Hair from their Beards , and the Nails from their Fingers , and Toes by the very Roots ; larded their flesh all over with Pins , and thrash'd them with Sticks till they left them for Dead . If they were Sick , they beat Drums , and sounded Trumpets , Night and Day , in their Ears , for 't was a general Rule to hinder them from sleeping , and to set them in different Postures ; sometimes standing upon one Leg , holding up a Hand in the Air ; sometimes down on their Knees , doing the like , &c. If they changed Postures , through weariness , then they pinch'd and cudgell'd them till they were Black and Blue . Sometimes they tied all the people of a Family in a Room together , and in sight of one another , they beat and bruis'd the Men , and made the Women suffer a thousand indignities . They would often carry them separately into Chambers , to torment them , but so as they might hear each others crys ; and every one in suffering , suffer'd for themselves , and for the rest of their Family , which they either saw in torments , or heard the crys thereof . In short , let any man but fancy to himself , what vast numbers of Soulders , brutal , and let loose , are capable to invent and act in all manner of mischief and cruelty , and he will have an Idea of the method whereby the Protestants of France have been taught to become Papists . O Tempora ! O Mores ! This great Fury made those that could save themselves , fly into the Woods , Mountains and Caves ; they wandred in the Fields , exposed to all the injuries of the Air , not having wherewith to live , or to cover themselves ; and not daring to stir but in the Night , for fear of falling into the hands of their Enemies , Old and Young , Men and Women , all wandred in the Desarts ; and all these were but some Members of sad Families , Fathers without Children , and Children without Fathers ; Wives without their Husbands , and Husbands without their Wives ; a doleful spectacle , no doubt , to the Eyes of Men. But this is not all , the fury was so excessive that the Sea-Ports were every where shut for to hinder their flight , and above 100000 Souldiers imployed to stop their passage on the Frontiers , besides all the Peasants whom they had made , and the Priests enjoyn'd , to take up Arms against them ; so that it was by great good Providence , if any could save themselves amidst so many Obstacles : And I don't believe there was one in forty but what was taken , after having gone , sometimes two or three hundred Leagues , with all sort of misery and difficulty . The Prisons were all full of these poor Fugitives , and if any of them had ever changed their Religion before , they were sent to the Galleys ; a punishment in France , more Ignominious and Cruel than any Death . One saw every where , in the Provinces , the Chains of these Confessors , which they dragg'd along from one end of the Kingdom to the other : Tantaene Animis coelestibus irae . The Women were Shav'd , and carry'd away to Convents ; nor were they put in there many times , till they had first been at the mercy of certain people ▪ worse than the very Dragoons , and who made them suffer things that modesty and civility permit me not to name : I shall only say that they shut several of them up for many months together , with Murderers and Highway Men , and such like Cattle . Some were cast into deep Dungeons where they never saw day-light , and they cloath'd them with filthy Raggs , taken from the noisom Carkases of Dead persons , which they stripp'd before their Faces . But the height of all Evils , and that which had never entred into the heart of the wickedest of all the men History tells us of , was the sending whole Vessels full of them to the New World , to be sold to the Savages there ; Men and Women , Young and Old , Noble or others , all were treated equally alike . In some places they made Assemblies to pray to God , and there the Dragoons Massacred all they could light on , burnt the Houses to which the Fugitives retir'd , and those poor creatures with them . Some they hang'd up on Trees , and others they precipitated from the tops of high Rocks , and they broke those on the Wheel , limb after limb , whom they called the heads of these Assemblies . But it would be endless to particularize all the various Tortures , and unheard of Cruelties , which the Papists practic'd upon the Protestants in France , for to force them to abjure their Religion : I will only say , that they carry'd them to all the excess of Fury and Inhumanity that the Devils themselves were capable to inspire . So that considering this Persecution in all its circumstances , it may well be reckon'd the greatest and blackest that ever was amongst Christians in any Age. After they had in this manner dispersed so many Families , ruined so many Houses , made so many Tears to be shed , and caus'd a general Desolation , they at length made a publick Spectacle and Divertisement thereof . The Kings Players Acted for many months together in Paris , a Comedy , call'd , Merlin Dragoon ; in which the Persecutors and the Persecuted were the Persons Represented , and the Court and People went in Crowds to laugh and divert themselves , at the Oppressions and Torments which the Protestants had suffer'd ; and by this , as well as the rest , you may judge what share Piety had in that VVork . Now , though all these Frauds , Violencies and Cruelties , and infinite numbers more have been acted towards the Protestants of France , in the face of the Sun , before Millions of Eye-witnesses , and are known to the greatest part of Europe ; yet some are so unreasonably incredulous , that they will not be perswaded there has been any Persecution in that Kingdom ; and others have been so disingeniously confident , as to maintain in their Oral and printed Discourses , that there has been none . Amongst these latter , is the Bishop of Meaux , Monsieur Varillas , Father Thomasin , Monsieur Brueis , &c. persons of great Parts and Learning , though of very little Candour and Integrity . Nor indeed , is it any wonder to find such Sons and Champions of Popery , deficient in those laudable and Christian Virtues ▪ since 't is very difficult , nay , almost impossible , for a man to be of the Roman Church , and not have his Principles Vitiated , and his Morals Depraved by her ; so different are the Maxims and Doctrines she imposes , from those which our Saviour teacheth us in his Holy Gospel . But that which the Ingenious Author of the Apolog. Hist . urges , to prove the truth of the late Persecution against the assertions of Monsieur Brueis , and the rest , seems sufficient to convince the unprejudic'd World of the reality thereof , and to invalidate those Gentlemens Arguments , and all other whatsoever to the contrary . Above two hundred thousand persons , says he , of both Sexes , of all Ages , and of all conditions , the greatest part of which lived very well , at their ease , in their own Houses , and many of them possess'd rich Inheritances , considerable Imploys , fair Revenues , some to the value of three and four thousand pounds per Annum . These , says he , have left all , and are most of them gone out of France , in a manner , quite Naked . They have not only quitted their Houses and Estates , abandon'd their Country , their Friends , their Parents , Relations of all kinds , those that were nearest and dearest to them ; they have broke all the ties of Nature and Consanguinity , and of the most tender Affection ; they have separated , if I may so say , from a part of themselves , from their own Bowels . In this cruel separation , they have gone away from all they had most near and dear to them in the World , at the price of their Liberties and their Lives . They have done it to go and wander in unknown Countries , in Climates extreamly different from those where they had receiv'd their Births , without having any thing certain , without hoping for any other subsistance there , than what they could gather from the charity of strangers . If this be not the effect of a violent Persecution , what is then that madness which has got into the minds of all , and made them take so unparellell'd a Resolution ? How has this Fury communicated it self to so many people of all sorts , who lived very far asunder , and who had never known , or seen one another ? How has it gain'd , in so short a time , all the Provinces of so great a Kingdom as France is , and in those Provinces , almost all who were , or had been of the Reform'd Religion , Men and Women , Young and Old , Rich and Poor , Noble and Ignoble ? Let Monsieur Brueis now explain to us a little this unheard of Prodigy , if he will perswade us that there has been no Persecution in France . But whatsoever men are pleased to say , and think of it , I may with truth affirm , that above two hundred thousand of the Kings most faithful Subjects have voluntarily Banished themselves from his Kingdom to fly the Persecution ; not to speak of many thousand others , persons , some of which have been condemned to the last punishments by the Judges ; others have been Massacred by the Souldiers ; others have died in the Galleys , others have been shut up in Convents ; and others been embark'd and sent for America . New Declarations more severe than the former are daily publish'd ; fresh Orders are given for the Guard of the Frontiers ; the new Converts are forc'd , with greater rigour than ever , to go to Mass , to Confess , and to receive the Communion . They continue to fill the Convents , Prisons and Galleys with Confessors ; and they empty them from time to time by new Embarkments for America . There where the Assemblies continue , there they continue to Massacre them . The Dragoons perform their Mission with the same Zeal still ; and the Judges cease not giving the same sights to the people of Bodies drawn about on Sledges , and cast Dead upon the common Highways ; and of Martyrs conducted to punishment , and ending their Lives by the hands of Executioners . Such is now the face of France : Such is the Concord and the Union that reigns at present in this Kingdom : Such is the calm which the Church enjoys , and that happy Peace which the King has given it ; according to the style of Monsieur Brueis . What Concord , O God! What Union ! What Calm ! What Peace ! Truly no Patience is proof against the base dishonesty of this Declaimer . Who can suffer such like impudence ? But above all , who can without indignation read what he says in another place in the same Spirit ? We see now , says he , that the Wise Conduct of this Great Prince has brought again into the Church , the fairest days of Christianity , &c. Yes , these are , we know it but too well ; these are the fairest days , not of Christianity , God forbid ! But of Popery , of the Roman Church ; that cruel Babylon , which is never so satisfied , as when she can make her self Drunk with the Blood of the Saints and Martyrs of Jesus ; looks on such Days , as her Days of Festival , as her Days of Triumph . So it was that she heretofore look'd on that sad and dreadful Night of St. Bartholomew , wherein many thousand Protestants were Massacred by the Papists in times of Peace , and in cold Blood : One of her Orators made the Encomium thereof , with a thousand Transports of Admiration and Joy , in a Speech which he pronounced before Pope Gregory the XIII . O! Memorable Night , said he , and Worthy to be Ingrav'd in large Characters in History , &c. That same Night , I think the Stars appear'd more Bright and Glorious than ordinary ; and the River Sene had swelld its Waters , that it might hurry away with a greater rapidness , the dead Bodies of those Impure Persons , viz. of the Reform'd , and discharge it self the sooner of them into the Sea. O! Thrice happy Women , Katharine , Mother of the King ! &c. O! Happy Brothers of the King ! &c. O! Day , in fine , full of Joy and Pleasantness , wherein you , Holy Father , having receiv'd this News , you assisted on foot at the Processions you had order'd , for the rendring thanks for it to God , and to St. Lewis , &c. What more agreeable News could have been told you ? And we , what Happier beginning could we have wish'd for of your Popedom ? Let any one judge by these Words , of the Spirit of Popery , and of that of her Soveraign High Priest ; and whether it be not the Spirit of the Impure and Cruel Babylon , rather than that of the Church of Jesus Christ . I will now conclude , because I propos'd to my self to give you but a little Abridgment , and an Idea , only of this great Persecution ; I doubt not but he , to whom Vengeance belongs , will sooner or later Revenge so many Evils . Lento quidem gradu Divina procedit ira , sed tarditatem Supplicii gravitate compensat . Vengeance doth surely , tho' but slowly tread , And strikes with Iron , tho' it walks with Lead . You see , in this Relation , the Impostures and Treacheries of Popery , as to its Oaths and Promises ; to which no credit ought ever to be given , because it certainly never Swears and Promises , but to be Perjur'd , and to break its Word upon the first occasion . You likewise see here the degrees of its Cruelties , and how by little and little it advances them , till it at length comes to the Effusion of Blood , and to open Violence Farewel . I am SIR , Your very Humble and Obedient Servant . FINIS . Notes, typically marginal, from the original text Notes for div A55466-e470 Apologetick Hist . p 388 p. 399. Tome 2d . Apologetick Hist . Tome 2d . p. 388. 389. Apolog. Hist . p 394. & 395 , &c. Murat . Orat. 22. pro Caro. 
A58811	----	A sermon preached before the Right Honourable the Lord Mayor, and Court of Aldermen, at Guild-Hall Chappel, upon the 5th of November, 1673 in commemoration of Englands deliverance from the Gun-powder treason / by John Scott, Minister of St. Thomas's in Southwark. Scott, John, 1639-1695. 1673 Approx. 61 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A58811 Wing S2065 ESTC R15382 13144658 ocm 13144658 98050 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58811) Transcribed from: (Early English Books Online ; image set 98050) Images scanned from microfilm: (Early English books, 1641-1700 ; 778:14) A sermon preached before the Right Honourable the Lord Mayor, and Court of Aldermen, at Guild-Hall Chappel, upon the 5th of November, 1673 in commemoration of Englands deliverance from the Gun-powder treason / by John Scott, Minister of St. Thomas's in Southwark. Scott, John, 1639-1695. [7], 32 p. Printed for Tho. Taylor ..., London : 1673. Advertisement: p. 32. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Liberty of conscience -- Sermons. Persecution -- Sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Hooker Mayor . Cur. specialis tent Mercurii vo. die Novemb. 1673. Annoque Reg. Car. sec. Angl. &c. XXVo. It was Ordered by this Court , That Mr. Scot be desired to print his Sermon , this day preached at the Guild-hall Chappel , before the Lord Mayor , and Aldermen of this City . Wagstaffe . A SERMON PREACHED Before the Right Honourable THE Lord Mayor , AND COURT of ALDERMEN ; At Guild-Hall Chappel , upon the 5th of November , 1673. IN Commemoration of ENGLANDS Deliverance from the Gun-powder Treason . By John Scott Minister of St. Thomas's in Southwark . LONDON , Printed for Tho. Taylor , at the Hand and Bible in the New Buildings on London-Bridge , 1673. THE EPISTLE DEDICATORY To the Right Honourable Sir William Hooker , Lord Mayor of London , and to the Right Honourable the Court of Aldermen . Right Honourable , THough I esteem my self as much as I deserve , and perhaps a little more , yet I thank God I was never yet so partial to my self , or fond of my own Conceptions , as to think the Publication of them an Act of Charity , either to the world , or to the Bookseller ; and as for this Discourse , I assure you , had not you had a better opinion of it then I ; I should have been so charitabl as to have kept it within doors , and not to have exposed it to the open Air , in which I have known many wiser discourses to have gotten their bane ; but I shall not be so unmannerly as to controul your opinion , which yet I doubt had not been so favourable to me , had not your Judgments been bribed by your Zeal to the Protestant Religion , against the Adversary whereof this discourse was designed , perhaps the Protestant Reader , who is unacquainted with the transactions of the last 600 years , may think I have been too severe upon the Roman Religion , charging it with such bloudy Principles , and Practises : to which I shall say no more then this ; that if I have falsified its Character , or represented it fouler than it is : let me indure the shame , and punishment of a common Calumniator ; but if I have drawn it according to its own natural Features , and Complexions ; it is not my fault that it appears deformed , and if it be as bad as 't is represented , it makes invectives enough against it self , and carries its Satyrs in its own bosom : But what I have said of it is all matter of Fact , which I have proved by the testimony of their own Authors , who cannot be supposed to be false witnesses against themselves , and if , after this , any one should be so obstinate as to suspect me of forgery ; let him peruse the Martyrologies of the six last Centuries , and compare them with the bloodiest of all the ten Pesecutions : and I doubt not but he will be of my opinion , viz. that Domitian and Dioclesian were but puny Persecutors , and Bunglers in cruelty compared with the infallible Cut-throats of the Apostolical Chair . Having thus accounted for the honesty of this discourse ; I have no more to say for it , but only this ; that however it may succeed , it was well intended ; and if it prove any way instrumental to alay the un-Christian heats , and Animosities among us , to promote the peace of the Church , and the interest of the Protestant Religion , I have my design : and though I should be defeated in this , it will be some satisfaction to me , that I have honour'd my self before the world by this address , and testified by my ready compliance with your commands how really I am , RIGHT HONOURABLE Your most humble and Faithful Servant John Scott . A Sermon Preached before the Right Honorable the LORD MAYOR and Court of Aldermen , Novemb. 1673. Luke 9. 56. For the son of man came not to destroy mens lives , but to save them . IT is the glory of the Christian Religion , that it hath conquered the World , and triumphed over all that opposed it , without any other weapon but its own victorious Beauty , and reasonableness : had it been Proclaimed by the mouths of Canon , or marched like Paracelsus his Daemon , upon the pummel of the Sword : it had been Rivalled by sundry successful Impostures ; and the Alcheron it self would have compared Victories with it : but in this it hath the preeminence of all the Religions that ever were , that it atchieved its Conquest without Scrib or Sword , without the aid of Worldly Force , or Policy : that by its own native Light , it Vanquished the Ignorance and Prejudice of the World ; and by pure dint of Reason , subdued mens minds to its Impire : for 't was not by Racks and Tortures , that it Converted Infidels , & Convinced Hereticks ; but by Reason , and Miracles ; and till it began to be sophisticated with temporal interests , and designs , it taught its followers only to indure , but not to inflict Persecutions : for this was their language in the purer Ages , Non est Religionis , cogere Religionem , quae suscipi debet sponte , non vi , as Tertull. expresses it . Religion presseth no man to her service , and disdains to have any Followers , but Volunteers ; but when once its Followers began to bend it to their interest , and make it the Solicitor of their temporal designs , to break into Parties , and imbarque their own Reputation , and in the success of those disputable Opinions , that distinguished them , then according as they had the luck to succeed in their Disputes , and the favour of the Emperors , they began to solicit , and arm the temporal power against their Adversaries ; in which bad practice , they imitated those , whom in all other things they did condemn ; namely the Arrians the Circumcellians , and Donatists , who were the first Christians that either perswaded , or practised persecution ; and yet for a long while so abhorrent it was from the temper of Christians , that Vrsatus , and Ithrius , two otherwise Catholick Bishops , for perswading Maximus to destroy the Priscillianists , were branded by their Brethren with an infamous Character , and sharply reproved by the good Bishop of Trevers , who plainly tells them , Satis , superque sufficere ut Episcopali sententia haeretico Judicati Ecclesijs pellerentur : novum est , & inauditum nefas : ut causam Ecclesiae Judex seculi judicaret : It is sufficient that Heriticks be banished by the Church as Out-laws , from the Communion of Christians : but it is a now and unheard of wickedness , that a Cause of Religion should be judged and punished at a secular Tribunal ; and yet this was above 370 years after Christ : but as the Churches fortunes grew better , and her Sons grew worse , and some of her Fathers worst of all : so Persecution and Tyranny prevailed in Christendom , till at last it was baptized , into the name of Zeal , and enthroned among the graces of Religion : for if we look into the History of the Roman Church , we shall find Persecution first Preached from the Infallible Chair : the Popes whereof growing great , and proud , and impatient of contradiction , began first to murmure against the Tollerations of the Novatians , which being a great eye-sore to those haughty Prelates , as soon as they had gotten power into their hands , they rooted them out by Force and Violence , but yet they had not so far abandoned all their natural sense of mercy and goodness , as to proceed to bloodshed , till the Divine Right of Fire and Faggot was invented by St. Dominick , that rabbid and furious Incendiary , by whose instigation the Albigenses were wasted by a dreadful War , and 180 of them burnt to death , because they would not abjure their Religion : which horrid butchery was acted by the Commission of Pope Innocent the third , who to encourage it , granted a plenary pardon and indulgence to the Executioners , and now like Lybian Tygers , having tasted Blood , they thirst insatiably for more ; and instead of Pastors turn Buttchers to the Flock of Christ , by their repeated Cruelties , converting that Church into an infamous Slaughter-house of Christians , which was once so famous a Seminary of Martyrs ; and for these 600 years bleeding , hath been the only Remedy those Spiritual Mountebancks have prescribed , to cure the Diseased Church ; and this hath been cryed up as their great Catholicon ; witness the infinite Slaughters they have acted and instigated in Italy Bohemia , the upper and lower Germany : witness the Spanish Inquisition , where the Holy Fathers confute Hereticks with Racks and Gibbets ; witness the Parisian Massacre , where our Religion was consuted only with Skenes , and Daggers , witness the Marian days , wherein the Roman Faith was defended so gloriously against all Arguments , with only that Dreadful Text , Recant or Burn : and if all this be not enough , witness that Horrid Power Plot , the Prevention of which we now Commemorate ; a Villany so Foul and Monstrous , as was never Parallell'd either in Fiction or History ; and compared with which , the most Tragick Scenes of Melancholy Poets , and dismal Phantasms of Despairing Souls , are but all Comick Tales , Subjects of Sport and Laughter : a Tragedy so deep and bloody , that certainly had the most barbarous Canibal in America been hired to act it , the very thought of it must have startled him into an Agony ; and he could not but have relented , considering thus with himself ; I am now giving Fire to a Train , which at one blow will Ruine a whole Kingdom , tear in pieces its King and Princes , and scatter their Members in the Air , strew its Fields with the Limbs and Quarters of its slaughtered Nobles and Gentry , fill its Streets with the Threns and Lamentations of woful Mothers , the shrieks and out cryes of desolate Wives & Children , shake its goodly Temples , and Royal Palaces into ruines , and in one moment lay all its glory in the dust : and yet [ O tell it not in Gath , publish it not in the streets of Askalon ! ] All these Cruelties were designed under the livery of the most merciful Jesus , and this Cannibals feast of fellow-Christians blood prepared to entertain the Father of Mercies , and the Prince of Love ; as if they like the Heathens Daemons , fed their hungry Nostrils with the Niderous reeks and steams of humane sacrifices : Thus by degrees you see Persecution is imbodyed into the Romish Religion ; and when Heresie is the Disease , Ruine is the only Remedy : A sure one indeed ; but O how heavenly wide of those mild prescriptions of the great Physician of souls ! who being urged by his own Disciples to revenge himself upon a company of rude and obstinate Scismaticks , solemnly professes , that he came not to destroy mens lives , but to save them . The occasion of which words was an affront which the Samaritans had offered to our blessed Saviour ; who being notorious Scismaticks , and professed enemies to the Jews , that worshipped at Jerusalem , refused to entertain our Saviour for one night ; perceiving he was a Jew , and so of a contrary Religion to themselves , upon which James and John moved with great indignation , to see their blessed Master so unworthily treated , request him , that after the example of Elias , they might call for fire from Heaven to destroy them : but he no way approving their motion , severely rebukes them for it , and plainly tells them , that they knew not what spirit they were of ; as much as if he should have said ; if you will needs imitate that Legal zelotick spirit Elias acted by ; whatever you pretend , you act not like my Disciples , whose spirit and genius ought to be more tender and merciful ; and therefore , though these Samaritans are of a different Sect ▪ and Religion , and will not imbrace me , nor my Doctrine ; yet far be it from me to destroy them ; for this is quite contrary both to my temper , and the design of my coming ; which is not to destroy mens lives , but to save them . So that you see the plain scope of the words is this ; That to destroy mens lives upon the score of Religion , is a practice contraty to the Spirit of Christ , and the design of his Religion . Before I proceed to the proof of this Proposition , I shall briefly endeavour to state , and restrain it within its just bounds and limits : and they are these four . First , That it is not to be understood of any Religion , that is in its own nature wicked and immoral : for if a mans Religion teacheth Vice , or directly patronizeth it , his Vice is not the less punishable , because his Religion prompted him to it . Indeed if he keep his wicked Opinion to himself , it cannot be punished , because it cannot be known ; but if he perswade others to it , or practise it himself ; it becomes matter of fact , and is as punishable as the crime is it perswades to : for the great Rules of Virtue and Good Life , are so clear and perspicuous , that a man cannot be ignorant of them , without being faulty : and therefore if a man imbrace a wicked Opinion , and act or spread it , the matter of fact is justly punishable , according to the proportion of its malignity . And indeed if wicked actions were to be excused upon the score of Conscience , or Opinion , Religion would be made a Sanctuary for all the villanies in the world ; and there is no crime so monstrous , but would make a shift to shelter it self from punishment under the protection of Conscience . Secondly , And more particularly , that the Proposition is not to be understood of such Opinions , as either directly , or in their immediate consequents , undermine the foundations of Government : for Government being indispensably necessary to the well-being of the world , men ought to know that that can be no good Religion which teacheth Doctrines , whose consequents destroy it ; and therefore its just and reasonable it should be rooted out , as a dangerous post , and nuisance to the publick interest ; and the necessity of the thing , will justifie the lawfulness of it : For were Princes bound to tolerate ungovernable principles , they must be Kings no longer than they can get leave to reign , from the humour or conscience of each hot-brained Opinionists ; and all their Authority must be dependant upon the little capricio's of every peevish Zealot ; the consequents of which must be the dissolution of Government , and that an in-let to all disorder and confusion : and therefore those that under a pretence of Religion propagate such principles , are justly accountable for all the consequent inconveniences , and punishable accordingly . Thirdly , That the Proposition is not be understood of our practice , but of our Judgements and Opinions : for every man hath a natural Right , as he is a Rationable creature , to judg for himself ; and to punish any one for so doing , is the greatest tyranny in the world ; it being an exercise of dominion over the minds of men , which are subject only to the Empire of God ; but as for our practice , that 's liable to the restraints of humane Laws ; and that as well in Sacred , as in Civil Affairs ; they cannot indeed oblige us to do what God hath forbidden us , because his , being the supreme Authority , ought to take place against all the countermands of any inferiour power whatsoever : but then there are a world of things which remain in a state of indifferency , and are left undetermined both by the natural , and positive Laws of God : and these are all liable to the commands and determinations of humane Authority , and are the proper matter of Civil and Ecclesiastical Laws ; to the extent of whose jurisdiction , there can be no other restraint , than only the countermand of a Superiour Authority ; and therefore if there be nothing antecedently evil enjoyned by the Laws , whether Civil , or Ecclesiastical , we are bound to obey them ; and if we do not , we are justly punishable for our disobedience . Indeed if we believe the thing enjoyned to be evil , though it be not , we ought not to do it , in obedience to the Supreme Authority of God , which we believe hath forbidden it : but yet if we mistake , and the thing be not evil , but in its own nature indifferent , we are justly punishable for the not doing it , because our mistake alters not the nature of the thing ; if it be indifferent , it is a proper object of humane Laws , whether we think it so or no , and as such may justly be imposed ; and the imposition being just , our not obeying it must needs be justly punishable . In this extremity therefore we have no other redress , but to seek information , and get our mistaken consciences better instructed ; and if when we have done all , we cannot alter our Opinion , our meek and patient submission to the penalty , will be our excuse before the Tribunal of God. Fourthly , And lastly , that the Proposition is not to be understood of our making a publick profession of our Opinions , so as to disturb the Peace of the Church with them , so long as men are humble and modest in their dissent , and do not go about to advance their Opinions into Factions , and to divide and rend the Church in the propagation of them , I see no reason why they should be punished , and persecuted for them ; but if men openly profess their dissent , to the prejudice of the publick Peace and Intrest , and doat so much upon their own conceits , as to phancy them necessary for all the rest of Mankind , and consequently go about to vex their neighbours , provoke their Rulers , and unsetttle the Government for the propagation of them : if through an inconsiderate Zeal for their own notions , they should be active and industrious to make a Party against the Church , and withdraw others from her communion , they are offenders to the publck Peace , and as such are justly liable to punishment : for they ought to consider , that unless their Opinion be of greater moment than the Churches Peace , it ought to vail , and give way to it , and that there are no Opinions weighty enough to ballance the Churches Peace , whose contraries do not undermine Christianity it self , and utterly defeat the ends of Christian Society : for everyman is obliged , by vertue of being in Society , to do his utmost to preserve the honour and intrest of it , and to joyn in all acts of it , so far as they tend thereunto ; and dissent from every thing which tends to the apparent ruine of that Society . Now the main end of Christian Society , being the honour of God , and the salvation of souls : the primary reason of mens entring into Churches , or Christian Societies , is to advance these ends , and to joyn in all acts of the Society they are listed into , so far as they tend to the advancement of them ; but if any thing be required of us directly repugnant to these ends , we are bound to manifest and declare our dissent from them , and if for so doing we are 〈◊〉 cast out of the particular Christian Society ; by so doing , and suffering , we preserve our communion with the Catholick Society of Christians ; but if I am never so much perswaded that such a practice or Article of the Church is an errour ; yet if it be not such an errour as doth defeat the great ends of Christian Society , I am bound either to keep my parswasion to my self , or at least not to disturb the Peace of the Church in my indeavours to propagate it to others ; because , next to the honour of God , and the salvation of souls , the Churches Peace is to be valued above all things whatsoever ; and therefore is not to be disturbed for the sake of every little errour , and trifling Opinion : It is sufficient that we are allowed the liberty of opining , and are not deprived of our natural right of judging for our selves ; and we ought not to complain , though we should be restrained by Laws and penalties , from making Parties against the Church , and propagating our little Opinions into Factions ; since if we will not restrain our selves , without such a restriction , it is impossible there should be any Peace among Christian Societies ; every hot-brain'd Opinionist will be making a Party for himself ; and every differing Opinion will grow into a Sect ; and so there will be continual dividing and subdividing , till the Christian world be crumbled into as many Churches , as there are Opinions ; and as many Opinions as there are men : for whilst every one is zealously propagating his little Opinion , no man will let his Brother be quiet : this man will be ready to burst till he hath vented himself ; and the other will be as impatient till he hath contradicted what he hath said : and whilst both are thus zealous to proselite each other , neither will be content with a single conquest ; but the publick must be disturbed , and by the Zeal of the contending Parties , rent into infinite Sects and Divisions ; so that you see it is indispensibly necessary , that there should be some restraint , though not upon mens Opinions , yet upon their publick profession of them , since without it , the Church will be inevitably exposed to perpetual tumults and disturbances . Having thus stated and bounded the Proposition , you see the plain meaning of it is this , That it is contrary to the Spirit of Christ , and the genius of Christianity , to destroy or persecute men for meer Opinions , or errours in Religion : that it is so , I shall indeavour to prove from these following Instances . I. It is contrary to that tenderness and compassion which Christianity requireth of us : For our Religion enjoyns us to sympathize with the miserable ; and not to add afflictions to the afflicted ; and therefore fallibility being the natural imperfection , and unhappiness of humane understandings , the errours of them should rather be the subject of our pity , than our revenge : for 't is as much out of our power , not to err , as not to be sick or die : and we may as reasonably punish a man for not being immortal , as for not being infallible : for the seeds of fallibility are sown in the nature of our understandings , as well as those of mortality in the temper of our bodies : and we can no more avoid being mistaken in all instances than we can prevent the consumption of our radical moisture : all we can do is to endeavour not to err : to stand as fast as we can in the center of Truth ; but if when we have done so , we should reel on either hand towards the circumference of errour ; we have done our duty , and were not bound not to be mistaken : for no obligation can reach a mans conscience , if it be impossible ; we cannot be bound to do more than our best ; to have the understanding of an Angel , or to be infallible ; for these are things that are not within the sphere of our choice , and therefore are no matters of Law , or subjects of rewards and punishments : 'T is true , errour is many times occasioned by a corrupt byas in the will ; and mens understandings are frequently mis-led by their lusts ; and then indeed the errour hath a guilt derived to it from that evil principle to which it owes its original : but if we see men honest in their lives , we are bound to think them so in their errours too ; and if their errours be only innocent mistakes , what an inhumanity is it to persecute them for that which is their misery only , and not their sin ! who but a Barbarian would cut a mans throat , for being poor , or blind , or lame ? and is it not altogether as barbarous , and cruel to destroy a man for that , which is the poverty , and blindness , and lameness of his understanding ? what is this , but to lay load upon load ; to trample upon the prostrate , and heap miseries on the miserable ? Suppose that a different education , different Books and company , have cast thy Brothers understanding into a different figure from thine ; is it reasonable that therefore thou shouldest persecute and destroy him ? or rather is it not as unreasonable , as if thou shouldest cut off his head , because he hath a dimple upon his chin , or a mould on his cheeks , or some line in his face that renders him unlike thee ? suppose he hath the ill luck to believe some Proposition , which to you and I seems wild , absurd and unreasonable , must we presently beat out his Opinion with his brains , because the poor soul was so unfortunate as to be mis-led by education , and imposed upon by Authority and Custom , which we see do so often cheat the honestest minds ; and like a mighty whirlpool , having once sucked a man in , do keep his head under water , and make it almost impossible for him to emerge , or recover himself ? How can such a piece of cruelty , do ye think , consist with the tenderness and compassion which our Religion enjoyns . II. It is destructive of the union and harmony among Christians , which the Christian Religion requires : for certainly the design of Christianity is not to reconcile mens notions , or to beget in the world an universal harmony in systems of orthodox Opinions ; which considering the frame of humane nature , the infinite variety of mens ages and complexions , and the different sizes of our understandings , would be , I doubt , as vain a project , as to attempt to build a Castle in the Aire nor indeed is it necessary that men should be all of one Opinion , any more than that all should be of one humour and temper : for as in these , Divine Providence hath made a great diversity , in which there is both beauty , and convenience : so perhaps for the same reason it hath contrived variety of Opinions , in which if there were an universal harmony , mankind would be at a loss for subjects of discourse , and so be deprived of a great part of the pleasures of conversation . The union therefore which our Religion doth so studiously design , and zealously promote , is that of hearts and affections , and this , I doubt not , might well enough consist with different Opinions , were they but managed with that Humility , Modesty , and Charity which becomes Christians : were we but so modest , as to propose our Opinions calmly , or to keep them to our selves ; so humble as not to over-value our own notions , and fancy them necessary for all the rest of mankind ; so Charitable , as to alow our Brethren a liberty of Opining , and not to Damn and Persecute them , because their Brains are of a different Figure from ours ; I cannot imagin why difference in Opinions should more disturb the Church , than difference in Faces ; for such a demeanour one towards another would infallibly keep our Charity alive , which when all is done , is the strongest ligament of Christian Society , and the surest band of the Communion of Saints ; for this will twine and clasp our souls together , and tye us one to another by the heart strings : But the destroying mens lives upon the score of their Opinions , is the most effectual way in the world to supplant Charity . For how is it possible , considering the passions of humane nature , that the Persecuted Party should love their Persecutors , whom they see armed with Fire and Faggot to destroy them ? and when once they hate them ( as they will soon do when they 〈◊〉 them ) their passion will immediately provoke their Reason to damn and censure them , which is the only means that Persecuted People have a stay to the stomach of their hungry Vengeance , till they have power , and opportunity to glut it in the blood of their Persecutors : and if in the revolution of things , the Persecuted should get above their Persecutors , what can be expected , but that to preserve themselves , they will destroy them from whom they can expect nothing but destruction , should another revolution mount them uppermost again ; and so Christendom will be made a Cock-pit of Cruelties , and as often as mens understandings are deceived , and abused ; so often there will be new Executions and Massacres , which must therefore needs be the more cruel and unmerciful , because they are so Consecrated with a pretence of Religion : for when Religion , which should be the Antidote of our Cruelty , proves its greatest Incentive , it must needs run on the faster into mischief , by how much that which stopped its course before , drives it on with the greater violence ; so that by Persecuting men upon the score of Opinion , we do what in us lies , to banish Charity out of the World ; and in the room of that Love and Union , which our Religion injoyns , to introduce nothing but Rage , Revenge , and Cruelty ; and to make Christendom more Barbarous th●● America . III. It 's contrary to that method which Christianity prescribes us for the Convincing Deceived , and Eronious Persons 〈◊〉 for the only Remedy our Holy Religion prescribes 〈◊〉 the Cure of Errour , is Charity , and Forbearance Piety and Reason ; for the sense and Spirit of 〈◊〉 is described in these excellent words of St. Paul , 2 Tim. 2. 24. The Servants of the Lord must not strive , but be gentle unto all men ; in meekness instructing those that oppose themselves ; if God peradventure will give them Repentance to the acknowledging the Truth . So that unless we can torture men without striving with them , and meekly instruct them by cutting their throats , its evident by this Text , we must either not persecute men , or quit the title of being the servants of God. So also the same Apostle in Gal. 6. 1. Brethren , if any man be overtaken with an errour , ye that are spiritual restore such a one in the spirit of meekness . And sure there is some difference between destroying , and restoring a man ; between the halter , and the spirit of meekness . 'T is true indeed , the procedure of the Gospel was more severe and rigorous against wicked and obstinate Hereticks ; but then it was not for their Opinions barely : but for the wickedness of their Opinions , and obstinate perseverance in them , to the disturbance of the Churches Peace ; both which I have shewed you are excepted cases : but yet as the Gospel was a great deal tenderer of making Hereticks , than the Church of Rome is ; so was it also a great deal gentler in punishing them ; for its utmost severity against them was excommunication , which at the worst did not destroy mens souls ; but only consigned them to that sad portion they had deserved , and should have received independantly from the Churches censure ; but the primary design of it was to scare them into a lober mind ; which if it obtained , it proceeded no further 〈◊〉 that in its own nature it was medicinal ; and though it was a distastful and uneasie potion , by reason it gave the Devil possession of their bodies , to torture and afflict them ; yet in it self 't was holesome , and restorative , and did no man hurt , unless he would himself ; but if he would be obstinate in his wickedness , notwithstanding he felt the woful effects of it , he might thank himself for all that followed , it being his own obstinacy that actuated the Judgement , and gave a sting to it . but to destroy a mans life is as strange a way to cure him of his Errors , as cutting off his head is to cure him of the Toothach ; for the only way to reduce him , is to perswade his understanding , which we shall hardly do by beating out his Brains ; 't is true indeed , corporal punishments may make a man dissemble his Opinion , and profess contrary to his Conscience and Judgement ; but they have no more Vertue in them to inform his Conscience , or rectifie his Judgement than syllogisms , or demonstrations have , to cure him of the Stone or Strangury , and therefore what ever he may pretend , he cannot think his Opinion truer or falser , because you threaten to wrack and torture him for it , for such premisses can infer , no conclusion but only that of his life , so whilst you attempt by such rough arguments to force him into your Opinion ; you may perhaps vanquish his Courage , but you will never alter his Judgement ; and if you make him a Hypocrite , and terrifie him into a Profession of what he doth not believe ; instead of erecting a Trophe to God , you shall but build a Monument for the Devil : And as Persecution is a bad remedy for Errors , so 't is a worse Antidote against it ; for if you consult Ecclesiastical history you will find , that Fire and Faggot hath made more Hereticks , than it ever destroyed , witness the Priscillianists , who as Sulpitius tells us , were so far from being suppressed by the death of Priscillian , that they were more confirmed by it , and grew much more numerous ; and it is the complaint of one of the Italian Inquisitors , that he had found after 40 years experience , wherein they had destroyed above 100000 Hereticks ; they were so far from being suppressed or weakened , that they were much more strengthened and encreased . For there is a popular pitty that follows all persons in misery , which breeds likeness of affection , and that very often likeness in Opinion ; and so much the rather , because he that Persecutes another for his Opinion , gives the multitude reason to suspect , that that is the best argument he can urge against it : whereas on the contrary , he that dies for his Opinion , and seals it with his Blood , confirms it with the most popular argument in the world ; for although [ as one says ] laying a wager be an argument of confidence , rather then of truth ; yet when a man stakes his life and soul , it argues at least , that he is resigned , and Honest , and Charitable , and Noble ; and this among weak people will more advance his Opinion then reason , and demonstration : So by persecuting of Error , we do what in us lyes to Canonize it ; and by Crowning of it wth the glory of Martyrdom ; we take an effectual course to encrease the number of its Voterys . IV. And lastly , It is contrary to that care , and tender regard of Truth , which Christianity injoyns us ; for in many instances there is so near a resemblance between Truth and Error , that our purblind reason can hardly distinguish between them ; and therefore if Error were left to the Persecutions of such fallible creatures as we , Truth would be exposed to inevitable danger ; for if you set a blind man to weed your Garden ; you must expect that sometimes he will pull up flowers instead of weeds : and if we that are so prone to err , should be authorized to root up Error , 't would be impossible but we should sometimes mistake , and root up Truth instead of Error ; and therefore our Saviour considering this , hath reserved that power in his own hands , as you may see at large in Matth. 13. 24. &c. Another Parable put he forth unto them , saying , The Kingdom of Heaven is likened unto a man that soweth good seed in his field , and while men slept , his enemy came and sowed tares among his wheat , and went away : upon which this mans servants ask him , in the 28 verse , if they should go and gather up the tares ; to which he answers him , nay , lest while ye gather up the tares , ye root up also the wheat with them : let both grow together until the Harvest . By the field here , all men agree , we are to understand the Church , and by the seed sown in it , that of the pure and sound doctrines of Religion ; so that all the difficulty of the Parable , lyes in understanding what is meant by the tares , and what by the not gathering the tares : By the the tares , must be meant either persons of wicked lives , or of false and evil Opinions ; and by the not gathering these tares , must be understood , either the not cutting them off by the Temporal sword , or the not excommunicating , and cutting them off by the Spiritual sword ; but by the tares , cannot be meant persons of wicked lives , for then the Text would forbid the punishment of evil doers ; by not gathering the tares , cannot be meant the not cutting them off by the Spiritual sword , for then the Text would forbid the Church to excommunicate either wicked livers , or obstinate Hereticks : And therefore of necessity by the tares , must be meant persons of evil Opinions ; and by the not gathering them , the not destroying them by the Temporal sword , and this Interpretation is very much favoured , by the reason that is given of the Prohibition , least ye also root up the wheat with them ; as if he should have said , as for external wickednesses , I freely leave them to the lash of humane Judicatures ; the rectitude or obliquity of them being far more discernable , then of inward speculations , and Opinions ; but I will by no means trust you with the punishment of Errors ; least through interest , passion , or mistake , you should exterminate the Truth with it , for you being so fallible , and apt to err , it is impossible but sometimes you must miss the mark ; mistake the wheat for tares , and hit the Truth , though you aime at Error . Having thus shewed you how contrary it is to the spirit , and genius of Christianity , to destroy mens lives , upon the score of mere Opinion , or Religion ; I shall now conclude what I have said , with one inference from the whole . Use , From hence I infer , the Antichristian tyranny of the Church of Rome , who hath fleshed her self with so many slaughters , and dyed her Garments so deep in the blood of Christians , upon no other score , but only their differing from her , in some ( at least ) disputable , and harmless Opinions ; because upon her bare word they could not believe propositions , which to them seemed contrary to sense , and reason , and Scripture and their Faith had not stomach enough , to digest the most fulsome absurdities and swallow the grossest contradictions : Blessed Jesu ! that ever a Church pretending to be thy Spouse , should be so forgetful of thy mercies , as to spill the blood of so many thousands of Christians , upon no other account , but because they could not believe her absolution such a Philosophers Stone , as to turn attrition into effectual Repentance ; and a few words of a Priest , such a powerful charm , as to conjure a man to Heaven in an instant : and because thou hast made holiness the sole condition of eternal life , durst not depend upon confraternities , stations , and priviledge-Altars , Dei's , little offices , amulets , and such like hallowed baubles , because they could not worship Images , and pray to God , and Saints in the same form of words , and durst not run from Scripture , to uncertain traditions , and from ancient traditions , unto new pretences ; from reasonable services , into blind devotions ; from believing the necessity of inward acts of piety , and devotion , into a dangerous temptation of resting upon the Opus Operatum , the meer numbring of so many Beads , and saying of so many prayers ! that ever Christians should be destroyed by Christians , for not believing all those monstrous absurdities , which transubstantiation implies , that Christs body may be in a thousand places at the same time ; that it may stay in a place while it is going from it , be both in , and out of the same place , in the same moment ; that it may come from Heaven to Earth , and yet never stir out of Heaven , nor be any where in the way between ; that his whole body is in each crumb of each consecrated wafer , and that without being lessened , all its parts are crouded up into one single attom , and lye all within the compass of a Pin's head , though it be 4 foot long ; that though it be whole and entire in every crumb , and there be 10000 of these crumbs in 10000 distant places ; yet doth it not multiply into 10000 bodies , but still remains one and the same : now what greater tyranny can there be , than to destroy and massacre men for not believing such a mass of palpable contradictions ? and yet for these , and such like causes it is that Rome hath so often washed her barbarous hands in Protestant blood ; imbroiled the Christian world , and by the terrour of her awful thunder-bolts , scared Subjects into Rebellion against their lawful Soveraigns , and Soveraigns into persecution of their natural Subjects : of the truth of which I could give you a thousand forein instances ; but in complyance with the time and occasion , I shall rather chuse to confine my self at home : to destroy mens lives upon the score of Religion , was a practice never known in England , till the time of Henry the 4th ; who being an Usurper , and so liable to many enemies , both forein and domestick ; sought to endear the Pope to him , who was then moderator of Christendom , by sending him , as a token of his love and duty , the blood of his enemies : and for many years after this was the yearly sacrifice our English Monarks were fain to offer up to the Roman Idol ; and whensoever through their own weakness , they either feared , or were forced to flatter him ; they had no other way to appease the angry Demon , but by causing their children to pass through the fire to him , and glutting his thirsty vengeance with their blood : but when afterwards our English Monarchs threw off the Roman yoak , and would no longer be the Popes Leeches ; he immediately issueth out his Bulls , and excommunications to alarum their subjects into a Rebellion against them : for immediately upon Queen Elizabeth's coming to the Throne , Pope Paul the 4th . refuseth to acknowledge her , pretending this Crown to be a fee of the Papacy , and that therefore it was audaciously done of her , to assume it without his leave ; and because she would not turn out immediately , when her great Landlord had given her such fair warning , Pope Pius the 5th . takes out a Writ of Ejectment , issueth out his Bull , and deposeth her ; in which he thus expresserh himself , Volumus , & jubemus ut adversus Elizabetham Angliae Reginam subditi arma capessant ; it is our will and command that the Subjects of England take up Arms against their Queen : upon which followed the Northern Rebellion , and sundry private attempts of the Papists , to murder her : Afterwards Pope Gregory the 15th . having two Bastards to provide for , one of his own , and another of the Emperours , he bestowed the Kingdom of England upon the one , and that of Ireland upon the other ; but neither of these prevailing , Sixtus the 5th . curses her afresh , and publishes a crusade against her ; and bequeaths the whole right of her Dominions to Philip the 2d . King of Spain ; but when neither the Popes bounty , nor the blessings of his successors , nor the Spanish Arms , nor Italian Arts , could prevail against God's providence , which till the end of her daies pitched its tents about her . Pope Clement the 8th . seeing there was no other remedy , resolved to let her go like a Heretick as she was , and to take more care that another Heretick might not succeed her ; for which end he sent over two Breves into England ; one to the Clergy , and another to the Laity ; commanding them not to suffer any but a Catholick , though never so near in blood to succeed her ; the design of which was to exclude King James , who was the sole Heir apparent to the Crown ; upon which the Papists indeavoured to their utmost , to prevent his coming in , and afterwards to throw him out again ; and when neither took effect , at last they resolve to send him to Heaven with a vengeance , by a blow of Gun-powder ; which was a villany so black and odious , that the Romanists themselves do blush to own it : And indeed , were it not so apparent from the confessions of the Traitors themselves ; who acknowledged the Jesuits to be their Conspirators , that egged them on by their pernicious counsels ; swore them to secresie by the holy Trinity , and gave them the Sacrament upon it , that they should neither withdraw themseves from , nor discover it to others without common consent : I say , were it not for these , and a thousand other notorious circumstances , one would have thought it impossible such a hellish design could ever have been acted under the wing and patronage of the best Religion that ever was : but he that shall consider the bloody principles with which the Roman Church hath sophisticated Christianity , must needs confess that there is no wickedness so horrid , of which her Religion will not make her capable ; for 't is decreed by the Lateran Council , that in case any Prince be a favourer of Hereticks , the Pope shall discharge his Subjects from their allegiance , and give away his Kingdom to some Catholick , who upon rooting out those Hereticks , shall possess it without contradiction : and 't is the general Doctrine of her most celebrated Divines , that the Pope hath power to depose Kings at his pleasure ; and this Father Parsons determines to be a point of Faith , to believe it is in the Popes power to depose Heretical Princes ; and that subjects are upon their being declared heretical , thereby absolved from all duty of obedience to him ; and this Bellarmin proves at large , by giving us sundry examples of Popes , who have deposed Kings and Emperours ; as of Gregory the second , who deprived the Emperour Leo of a great part of his Dominions , because he opopposed the worship of Images ; of Pope Zacherie who deposed Childerick of France ; of Gregory the 7th who deposed Henry the 4th Emperor of Germany ; of Innocent the 3d , who deposed the Emperor Otho the 4th ; of Innocent the 4th , who deposed Frederick the 2d , and Clement the 6th , who also deposed Lewis the 6th , a●d so at last gravely concludes ; that because they had done so , they might do so still ; as if wickedness were sanctifyed by wicked Examples . So also Gregory de Valentia affirms , that an Heretical Prince may by the Popes Sentence be deprived of his Life , Estate , and Soveraignty . But beyond all these are those Traiterous positions of Mariana the Spanish Jesuite ; who affirms , That it is not only Lawful to kill a King upon the Popes S●ntance ; but also upon the Verdict of a few Learned Doctors : and discoursing pro and con of the most convenient way of doing it , at last determines Prisoning to be the most Orthodox and Catholick . And if we look into the Histories of these last 600 years , we shall find their practice hath made a bloody Comment on their Doctrines ; for in those days when Excommunications from Rome were so terrible , and all things shrunk at the flash of those Thunders ; it was the ordinary Recreation of those insolent Prelates , to play at Foot-ball with the Crowns of Princes , and trample on the Necks of Emperors : as the Fredericks , the Henries , the Lodovici , Bavari , found by woful experience , who were abandoned of their Subjects , their Kindred , their Allies , their own Children ; were troden under foot , deposed from their Empires , defamed as Hereticks , and chased like Raskals . These goodly Mirrours one would think were sufficient to warn all Christian Princes to shake off the Yoak that for so many ages hath galed the Necks of their Ancestors . But if after so m●ny woful Examples , there should remain any doubt of the Tyrannick Cruelties of Rome , let us Remember that pair of Royal Sacrifices the two last Henry's of France , both barbarously murdered by the Popes Executioners : the First by the hand of a Fryar , whose Villany was commended by Pope Sixtus the 5th in an Oration to his Cardinals ; wherein he compares the Fact with the Incarnation and Resurrection of Christ : and the Fryars Virtue and Courage , and servent Love to God , to that of Judith , and Eliazar , in the Maccabees . Blessed God! what wickedness will these men stick at the head of whose Religion Cannonizeth Regicide , and Christians murder a meritorious Virtue ? and why should the Papists be ashamed to own the Powder Treason , [ which though it may compare with the blackest Inte●●gues of Hell , and was foul enough to bring the Devil himself into disgrace ] yet was warranted by the Principles of their bloody Religion ? But 't is an old Maxim of the Roman Politicks , never to own an unsuccessful Villany ; and without doubt had not the Parisian Massacre taken effect , in which 30000 Protestants were slaughtered in one night , the Papists would have as loudly disclaimed that , as now they do the Powder Treason : but it being successful , the news of it at Rome , as their own Thuanus tells us , was welcomed with Publick Festivals , bonfires , and Tryumphs ; the Pope himself congratulating the Inhumane cruelty of the French King , commending the Faith of those bloudy Wretches , whose hands were imbrewed in the Slaughter , and distributing his Paternal Blessings among them : And without all controversie had Faux and Catesby been but as successful as they , their Faith had been as much praised , and their Persons as much blessed ; and the Fifth of November had been as high a Festival in the Roman Calender , as it is now in the English. Thus if you trace the Romish Religion in all her late Progresses , you will find that her way hath lead all along through a wilderness of Confusion , and a Red Sea of Blood : and though now she exerciseth less Cruelties in the World , than formerly ; yet her Will is the same , her Principles the same , her Documents of Cutting Throats the same , though blessed be God her Power and Interest is abated : For now a days , Princes are grown too stout to kiss his Holiness's Toe , to hold his Stirrup , and run like Lacquies at his heels : Those Golden Days are gone , and he that was wont to Command , is fain to Intreat his own Children ; and as an Ingenious Author hath observed , whilst Princes can stand upon their own legs , they may goe their own pace , as fast and as slow as they please ; but should any misfortune throw them upon all four , we shall soon see his Holiness get up and Ride them what pace he pleases : and being bestrid by such a furious Jehu , to be sure they will want neither Whip nor Spur to make them as swift to shed blood as ever . For thus at present , the French King may allow his Hugonots what liberty he pleases , and his Holiness is fain to sit still , and be silent ; being kept in aw by that Puissant Monarch , whose Cannon Bullets , are grown too strong for his Thunder-bolts : But the Case was otherwise with Charles the 9th , who being weakened by Faction , and impoverished by civil Broils , was in a manner necessitated to that Infamous Butchery at Paris , to appease the Pope , and prevent the Excommunication he threatned him , unless he speedily destroyed the Hugonots with Fire and Sword : And indeed the Pope is bound both by their Councels , and Canons to destroy Hereticks , if he can ; and which is all one , to Excommunicate their Favourers : for this is decreed in the 4th Lateran Councel , that all Hereticks should be Excommunicated , and then delivered up to the lash of the Secular Powers : but if the Prince , or Secular Power being Required , and Admonished by the Church , do not endeavour to their utmost , to exterminate , and destroy these Hereticks , he shall be presently Excommunicated by the Metropolitan or Arch-Bishop ; and if within a year he doth not amend , his obstinacy shall be signifyed to the Pope , Vt ex tunc ipse Vasallos ab ejus fidelitate denuntiet absolutos , &c. That from that time the Pope may denounce his Subjects absolved from their Allegiance to him : and Gregory the 13th , in that famous Bull of his , Intituled Literae processus lectae die Coenae Domini , Excommunicates , all Hussites Wiclivites , Zuinglians , Calvinists , Hugonots , and other Hereticks , together with their Concealers , and Favourers , and in general all those which desend them ; so that according to this Bull , a Child cannot conceal his Parents , nor a Prince Rescue his Subjecte from the Popes Blood-hounds , under the Penalty of Excommunication . And Pope Julius the 3d in another Bull , hath determin'd , That if any man examin the Doctrines of the Pope , by the Rule of Gods Word , and seeing it is different , chance to contradict it , he shall be rooted out with Fire and Sword. Was not this a precious Vicar , do you think , thus to doom men to slaughter , for not believing his own unreasonable dictates , before the infallible Oracles of God himself ? And yet these Bulls of the Popes , with the rest of their Decretals , Extravagants and Clementines , are all inserted in the body of the Canon Law of the Church of Rome , aud so are made as good and current Popery as ever was coyned in the Councel of Trent : and now , after all this , me thinks 't is impossible we should be so besorted , as to trust to the cruel courtesies of Rome , whose Religion breaths nothing but blood and slaughter . The cry indeed of the Roman Factors among us , is nothing but Toleration , and liberty of Conscience ; and since the Laws have proscribed them for their Treasonous Practices , and for swearing themselves Vassals to the Pope , whose countermands ( if they are faithful to their own Principles ) must evacuate all their obligations to their natural Prince ; What Tragical Exclamations do they make against Persecution ? as if they meant to have the monopoly of it , that no body might persecute but themselves ; and though in the Popish Dominions , they are as fell and rabbid as so many Lybean Tygers , yet no sooner do they set foot upon the English shores , but as if there were an Inchantment in the soil , the Wolves turn Sheep immediately , or at least disguise themselves in Sheeps cloathing : but if ever these sweet and merciful Gentlemen get into the Saddle again , we shall soon find them in another note , and Persecution will be zeal again , and Racks and Gibbets Catholick Arguments , and there will be no way to illuminate the understandings of us Hereticks , like the light of a flaming Fagget : For how can we expect it should be otherwise , when we reflect upon what is past , when the Marian days are yet within our prospect ? and 't is not half an Age ago since Ireland swam in Protestant blood , which was spilt by the instigation of some of these fawning Hypocrites , who now declaim forsooth for liberty of conscience , and defie persecution and all its works : But this pretence , its evident , is only a coppy of their countenances , and without all controversie the bottom of their design is only to perswade us to let them grow till they are strong enough to cut our throats ; for 't is the subtilty of these Harpys never to show their talons till they have their prey within their reach : but if what they pretend were Real , Why do they not allow what they plead for , and indulg that liberty to dissenters abroad , which here they crave for themselves ? Why do they not as much exclaim against the Spanish Inquision , which hath been confirmed by so many Bulls of their own Popes , as they do against the English Laws , and condemn the barbarous cruelties of the one , as well as the milder severities of the other ! for till they do so , we have reason to believe that 't is not against Persecution they exclaim , but against being persecuted . But in the mean time , how can we expect that they should be merciful to our bodies , whose Religion damns our souls ? or that if ever they get uppermost , [ which God prevent : ] they that are so uncharitable now , as to shut us out of Heaven ; should be so charitable then , as not to drive us out of the world ! For this is a Maxim founded upon the experience of all Ages , That that Religion which damns us when it is weak , will burn us when it is able . Wherefore , since God in his mercy hath delivered us from the Romish Tyranny ; let us with thankful hearts extoll and praise his goodness , and take heed for the future , least by our divisions , or apostacies we return again unto that yoak of bondage ; and since the Emissaries of Rome are now so busily pursuing their old Maxim , Divide , & Impera , and blowing the coals of our divisions , in hope at last to warm their hands at our flames ; O that we would now study the ways of peace , and reconciliation ! and not like the miserable Jews , fall out among our selves , while the Roman is at our Gates ; for all the time we are contending in the Ship , our Enemy is boring a hole in the bottom ; and while we are fomenting our unhappy differences , and tearing our own wounds wider , the Priest and Jesuit are at work in our Doublets ; who ever since their Gunpowder-Treason was defeated , have been strewing trains of Wild-fire among our selves , to make us our own Executioners , and blow us up by our own hands : For what else hath been their business among us , but only to raise sects and factions , and sow discords , and Divisions in the Church of England , which they know is the only Bulwork of the Protestant Religion among us . O would to God we would once heartily attempt to countermine them ! as we might yet easily do . Would we but once lay aside our unchristian passions , and prejudices , and study mutual compliances , and prefer Religion before a Faction , and abate some little Punctilioes to the soberer , and more governable Dissenters : These things if they might obtain amongst us , would yet undoubtedly secure us against all the attempts of our Adversaries , and Render their most hopeful design ; desperate , and unseasable : but if we will be deaf to all the Arguments which our common Interests , and dangers suggest to us ; if we will still squander into Sects and Parties , and nothing will serve our turns but the Ruine of that poor Church which for so many years hath been the Shelter , and Sanctuary of the Protestant Religion : The time may come perhaps , when we may dearly repent of our own Follies , and remember , with tears in our eyes , that we had once an opportunity to be happy . Let me therefore beseech you , even by all that love you bear to the Protestant Religion , to your own safety , and to the lives , and souls of your Posterity ; to lay aside all Faction , Bitterness , and Animosity ; lest by your unchristian Divisions , you open the Flood-gates of Popery on your selves , and out a gap to let in the Stygian Lake of Ignorance , Idolatry , Superstition , and Blood : which God of his Infinite Mercy avert . To whom be Honor , and Glory , and Power , and Dominion , For ever . FINIS . ☞ There is lately Printed , a Sermon , Preached before the Honorable the Military Company at St. Clements Danes July . 25. 1673. by the same Author : And are to be Sold by T. Tayler at the Hand and Bible on London Bridge . Notes, typically marginal, from the original text Notes for div A58811-e520 Sulp. Sev. Hist. lib. p. 152. Antinin . pars 3. Tit. 19. cap. 1. Ger. Busdrag . Epist. ad C●rdid . Pisar. ●hil●p 1 edict . Elizab p. 149. De Rom , Pont. lib. ●5 . c. 8● . T●m . 3. in Thom , dil . 1. q. 1● . p. ● . De Reg. Inst. l. 1. c. 6. Orat. Sixt. 5th . Prited at Paris 1589. Thuan. Hist. lib. 53. Conc. Lat. 4. c. 3. Collect. divers . constit pars 3. p. 72. De Vita Ignati . l. 3. c 21. p. 335. 
A60632	----	A general summons from the authority of truth, unto all ecclesiastical courts and officers wherein they may see what truth objecteth against their practice and proceedings in cases of conscience / by William Smith. Smith, William, d. 1673. 1668 Approx. 60 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A60632 Wing S4304 ESTC R38258 17244800 ocm 17244800 106289 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60632) Transcribed from: (Early English Books Online ; image set 106289) Images scanned from microfilm: (Early English books, 1641-1700 ; 1101:8) A general summons from the authority of truth, unto all ecclesiastical courts and officers wherein they may see what truth objecteth against their practice and proceedings in cases of conscience / by William Smith. Smith, William, d. 1673. 27 p. [s.n.], London printed : 1668. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England -- Apologetic works. Ecclesiastical courts -- England -- Controversial literature. Persecution -- England. 2005-04 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Taryn Hakala Sampled and proofread 2006-05 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A General Summons FROM THE AUTHORITY of TRUTH , UNTO ALL Ecclesiastical Courts AND OFFICERS . Wherein they may see what Truth objecteth against their Practice and Proceedings in Cases of Conscience . By WILLIAM SMITH . And I will punish the World for their Evil , and the Wicked for their Iniquity : and I will cause the Arrogancy of the Proud to cease , and will lay low the haughtiness of the terrible , Isa. 13.11 . London , Printed in the Year , 1668. The Epistle to the READER . Reader , WHere Knowledge is heaped up concerning Truth , and the Truth not obeyed and practised , it makes the World like a Wilderness , or the height of Babel : for all People are out of order that do not obey and practise Truth : And by how much their Knowledge is large , even so much the more Confusion aboundeth ; because that Knowledge pusseth up the fleshly mind with false notions and conclusions , and whatsoever Worship is set up from such a knowledge it only receiveth Life from the Power of Temporal Laws , and all such Worships either live or dye as the Law favours them or is against them ; and such things are gotten up among the apostatized Christians , who are gone from the Spirit and Power of God : And so Bishops , Pastors , Vicars , Curates and People do erre and go astray from his wayes like lost Sheep , as they confess . And what is to be expected in such a Worship , where the Spirit and Power of God is wanting ? And what is to be expected from such Bishops , Pastors , Vicars and Curats , as erre and go astray from his wayes like lost sheep ? Do not such erre and go astray as walk in their wayes , who walk not in the way of God ? And notwithstanding there is a confession of erring and going astray , yet People are driven forward in such wayes by the force of Temporal Laws , and so People must either erre and go astray , or come under the punishment of such Laws . Now let the wise and moderate Reader consider , whither such are going , as erre and go astray from the way of God ? are they not going to the Chambers of Death and Destruction ? And is there any cause why People should be forced , by Temporal Laws , to walk in that way ? Oh that it might be seriously layd to heart ! for such as erre and go astray like lost sheep , have more need to forsake their wayes , that to compel others to walk with them ; for Christ hath sheep that hear his voice , and follow him ; and those sheep do not erre and go astray from his wayes , but feed in his Pasture , and rest under his Shadow , and he saves them from the Wolf and Beasts of Prey . And all such as confess they erre and go astray from his wayes , they must turn unto him and follow him who is the Light of the World , and Way to the Father ; and then they will not erre and go astray like loss Sheep , but be gathered into the Fold , and into the Pasture ; and there is neither Bishop , Pastor , Vicar or Curate that can come into this state , but as they come to the Light with which Christ Jesus enlightens them ; for who be from the Light , are in Darkness , and that is the cause why they erre and go astray like lost Sheep . And can any be true Worshippers of God , whilest they erre and go astray from his wayes ? And is not God worshiped in his own way ? And yet such as confess they erre from his wayes , would force others so worship with them , but such are seen in the Light , and their end is manifest , and many are delivered out of such wayes , and gathered into the way of God , and so he is known to be a Spirit , and worshipped in the Spirit and in the Truth , which is his own way ; for his Spirit doth not lead astray from his wayes , and they that have received his Spirit and live in it , they live in the Truth ; and they that be in the Spirit , Life and Power , the outward Law can neither give Life , nor bring Death upon their Worship , because it standeth in the Substance which endures for ever . So Reader , be thou mindful to obey the Light with which Christ Jesus enlightens thee , and that will keep thee from going astray like a lost sheep ; for that which goeth astray is a wanderer from the Light , which is the Guide in the way of God , and they that erre and go astray are following and worshipping the Beast and false Prophet , whose habitation is full of Persecution , by which the Saints and houshold of Faith are afflicted . But now the Lamb sits in Judgment , and the Beast , and the ●hore , and the False Prophet are judged , and their House will fall over their heads , and those that sit with them , and they will feel the ●urden of their house upon them ; and there will be none to take the burden of : Therefore whoever thou art that readest , mind that which giveth Understanding , that thou mayest be a follower and worshipper of the Lamb , and not of the Beast , and the Whore , and False Prophet ; for of 〈◊〉 Truth , the Lamb and the Saints must have the Victory . W.S. A General Summons from the Authority of TRUTH , unto all Ecclesiastical Courts and Officers , &c. Friends , YOU have taken upon you a Work of great concernment , but how you are qualified and fitted for it , is the thing to be considered ; for there are several Objections may arise against you , and this is not the least ; Whether you be in such a Spiritual capacity , as to judge of Spiritual matters , or fully to determine cases of Conscience , from a spiritual discerning and understanding ? for many are unsatisfied concerning the proceedings in such cases , and it is not without some ground , when your practice and proceedings in such cases are truly examin'd and rightly compared , with the practice and proceedings of Christ and his Apostles , who had power and authority , in the true Spirit , to try and judge of all things pertaining to the Conscience ; and though you pretend the same thing , and have given your selves the title of Spiritual Men , and your Courts Spiritual Courts , and so sit to try and judge of things pertaining to the Conscience , yet you are not found upon the true Judgment Seat , neither do your proceedings in such cases , run in a true Line of Spiritual Men before you . So that the precept of the Spirit , nor the president of Christ and his Apostles , are not your Rule ; for where did they set up Courts to try and judge in such cases ? And who did they summon to appear before them ? and who did they Excommunicate for not Hearing their Service , or for not appearing to their Summons , or for not Baptizing their Children , or for not Receiving the holy Communion , or for not Repairing Steeple-houses , which you call Churches , or for not paying Tythes ? and who did they Imprison or cause to be cast into Prison , when they had Excommunicated them ? Compare your practice and proceedings with theirs , and then see if there be not good cause to Object against your practice and proceedings in such cases : For you have set up Courts , and Proceedings which are not to be found in the Scriptures . And your first work is to enquire of the Town-Officers ( who are your Intelligencers ) if there be any people within their Parishes , that do not go to their Parish-Church , and hear Divine Service ; and if there be any such , then they must present their Names and Dwellings into the Court ; and then your next work is , to send a Paritor with a Summons from the Authority of your Court , unto such parties so presented , and to require them to appear before you ; and when many have simply appeared according to your Summons , you commonly ask them , If they go to their Parish-Church , and hear Divine Service ? or something to that purpose . And though they give you an Answer according to the Scriptures of Truth , you will not be satisfied with it , but excect they will conform to what you would have them , you proceed to Excommunication , and so return it to the Temporal Power , to cast them into Prison : and if they do not appear to your Summons , you also proceed in like manner , and so you make the Magistrates your Servants , and the Sheriffs your Bailiffs : For upon the return of your Excommunication to the Magistrates , they direct their Writ to the Sheriffs , and the Sheriffs arrest the partie or parties by their Warrant , and so cast them into prison , and keep them in prison upon your account ; and here you are the cause of laying heavy burdens upon some mens shoulders , for you address your selves to the Magistrates , and procure their Writ , and they issuing forth their Writ to the Sheriffs , in answer to your minds , the Sheriffs are thereby forced unto Execution , though they well know , that such upon whom the Writ is to be Executed , do not at all deserve such corporal punishment as Imprisonment ; for as to People in Corporations , they well know one another , as being Neighbours together ; and for Sheriffs of Corporations to be forced to execute a Writ upon their Neighbours , which unto them are well known to be honest and well-disposed men , and such as are of good report , and also serviceable in their places and callings , doth not this bring a burden upon their Consciences in so doing ? and yet being compelled and forced to it , they do not see how to avoid it , as wanting strength to gainsay it , and by that means , there are many of them brought to do such things , in such cases , as are against their own Consciences , and thereby draw burdens and trouble upon their Consciences ; And is not this a heavy state which you plunge People into by your proceedings , as to cause them to do that which is against their Conscience , and so bring them into trouble of Conscience ? And there may be a question whether any Law in force do bind the Sheriffs to execute a Writ of that nature in such a manner , but that is left to their own examination and finding out . And now are these things either like Spiritual Men or Judicious Temporal Men ? And is this your Church Censure to cast out honest People , and cause them to be Imprisoned because they cannot for Conscience sake conform unto you ? do you not believe your selves , that there is good cause to object against your proceedings in such cases , by which honest People are so exposed to sufferings ; for you do not only Excommunicate them , and cause them to be cast into Prison , but you also judge them unworthy of common dealings and society amongst men : And if any have to do with them by way of dealing , or come in their company by way of society , then they must become lyable unto the same Judgment and Cesure of your Court : And so your proceedings tend to destroy common dealings and society among Neighbours , which the Law of the Nation taketh care to preserve ; for the Law hath great regard unto common dealing and trading , and would not have any man to be discouraged in it , because it is a principal upholder of the Nation , by supplying all outward wants from one hand to another . And you judge and censure this , which the Law of the Nation encourageth , and so your proceedings are found to be against the Law of the Nation , and consequently destructive to the Nation . And are not such proceedings worse than the Jews against the young man , whose eyes Christ opened ? for they did but cast him out , and all they had against him for so doing , was only because he would not deny him by whom his sight was restored , to own their sayings . And what have you more against those People called Quakers , save only that they dare not deny Christ Jesus to own your practice , and yet you proceed further against them , than did the Jews against the young man ; for you cause them to be cast into prison , and we do not read that the Jews did so by him ; so you are found in a worse spirit than were the Jews , who only cast the young man out , and no more ; but that will not satisfie you except the body be cast into Prison . And was it not the Jews that Crucified the Lord of Life ? Now if your Church was a true Church , and your service Divine , then you would seek to gain people by Love , and not proceed against them in such a manner : But your fruit makes your Church and service manifest what they are who persecute honest harmless people , that dare not defile their Consciences with polluted things : and may not people go to the Church and hear Divine Service , except they go to your Steeple-house and hear your matter ? And may not people perform Divine Service without they hear what you have to say ? for Service standeth in performing , and not only in hearing : for many may hear the true Spirit in its reproof , and yet not obey it to become servants to it : and such are not in Divine Service , though they may hear the Divine Spirit . And may not people meet with the Lord , and hear his Divine Spirit , and perform Divine Service in no other place but where you would appoint them ? Would you be limiting the Holy One , and keeping people in bondage by your limitations ? for if they cannot conform unto you , then you cast them out from you , and so cast them into prison . And is not your limitation the very ground of this Bondage ? And is the not-going to your Steeple-house a Fact of so high a nature , as to be Excommunicated and cast into prison for refusing ? If it be , then shew the offence against , God and his Truth , or otherwise you cast people into prison without shewing any cause , and that is against the Law of the Nation : for no Free-man is to be Imprisoned without cause shewed ; and the Quakers are Free-men , and you Imprison them by your proceedings without shewing cause , for the cause must be some offence against God and his Truth , and the Offence is to be proved by two or three Witnesses , or otherwise it is not an offence of that nature as to come under Excommunication , and consequently a Prison . And as for the Quakers , you have never yet shewed any such cause upon your proceedings , and therefore , as to them , your Excommunications are void , and such falsly Imprisoned who suffer upon that account ; forasmuch as you have not at any time proved them offenders against God and his Truth , which is the cause of Excommunication ; and they that tryed judged such cases in the true Spirit , they proceeded to Excommunication upon such cases as were proved to be an offence against God , and his Truth , but they did not proceed to imprison any by the power of temporal Laws , nor by their own power , though such offences were proved against them , as might bring them under Excommunication , neither did they proceed against those that were without ; but if any that was called a Brother , was a Fornicator , or Covetous , or an Idolater , or a Railer , or a Drunkard , or an Extortioner , they were to put away from among them such wicked persons ( so mark ) they were amongst them against whom they proceeded to Excommunication , and those that were without they left to be judged of the Lord , 1 Cor. 5. For a man is first to be within before he be cast out , and when he is within , as to profession , and then walketh not according to the Rule of Truth , and will not receive Admonition , to be reformed from his abuses , then he is to be cast out as a wicked person . So the Apostle did not say , If any will not come to our Worship , and hear our Service , or will not have their Children Baptized , or will not receive the holy Communion , as now commonly used , or be in Error in matters of Religion or Doctrine allowed in the Church , or pay not their Tythes , or Tenths ; that then they shall proceed to cast out such as wicked persons : He did not lay these things down as a ground for such proceedings , but he took notice of the wickedness which was an offence against God and his Truth , and so laid down the most principal matters upon which they were to proceed for the casting out such offenders from amongst them ; and this was their Practice who judged in the true Spirit , and cast out offenders by the power of the true Spirit . But you cast out such as are not offenders in any such matters , and count them unworthy of common dealing and society among men , and cause them to be cast into prison , by the Temporal Power ; and so you cast out sober , and righteous , and godly people ; whereas they cast out drunkards , and fornicators , and such as were in transgression , but they did not Imprison them ; and you are doing both , and that to a people who are neither drunkards , nor fornicators , no● any way offenders against God and his Truth , but live soberly , and righteously , and godly in this present world , and you have not any thing further against them , but as to things pertaining to their Consciences , of which you are not able to judge ; so that if you did not first make causes you could find none in the Quakers to give you any occasion to proceed in such a manner against them ; and besides they are not of you , but are separated from you , and those causes you make are , in themselves so slender and weak , as that they cannot any way bear the weight of such proceedings ; neither ought you to be judg● in the case , forasmuch as the cause is your own , and the Law of the Nation , excludeth men from being Judges in their own Cause ; as supposing that men in their own Cause , will eye their own Interest more than the common good ; and therefore it excludes them from trying or judging in that case ; and yet you go much further , by taking upon your selves the whole matter , as in these particulars . 1. There is no Cause but what you make . 2. There is no Evidence but your own Conclusions . 3. There is not any to give Judgment or Sentence besides your selves , Now every Cause is to be of that nature , as the Law properly in it self will take hold upon , by which it cometh under the power of the Law to be determined ; and every such Cause is to be proved by such Evidence as are not related to it , and also to be determined by such Judge or Judges as are no way concerned in the matter ; and so all parties , which may stand any way related unto the Cause , either in Evidence or Judgment , are excluded . But your Proceedings are wholly left unto your selves , and your own Interest is involved , which makes you parties ; and what plea can be held against you in such a case , to obtain right from you ? For it is to be understood , that you have not made such Causes , and gotten power to act in such proceedings , as to give judgment against that which you have made , or to determine the matter against your own Interest ; and so it may well and safely be concluded , that you are resolved in the beginning how the matter shall end ; and not any plea , though never so good and sound , that will help the Defenddant in his Case . And here you are beside the Law of the Nation again , for every good and sound plea , is to be admitted on the Defendants behalf in all Courts of trial ; and the Defendant is to have the benefit of his Plea , so far as it will hold good against the Plantiff ; and hereby many Plantiffs are overturned in their Cause , and all Judges standing equal in Judgement , as to the Cause of both parties , do suffer the matter so to be tried and proved before them , as that they may from a good understanding , do right unto the party grieved . But you will not admit of any Plea , though never so good and sound , according to Scripture , which is the chief plea on the Defendants part against you , yet you will not admit of it to the Defendants benefit , by doing him right accordingly , but with confidence proceed to Excommunication , if there be not Conformity given ; and so your proceedings are found to be against the Law of the Nation in these particulars . 1. In destroying common Dealings , and Society among men . 2. In Excommunicating and Imprisoning , without shewing sufficient cause . 3. In being Judges in your own Cause . 4. In not admitting the Defendants Plea. And as these things are the very foundation or ground of your proceedings , and being found to be against the Law it self , so the Law doth not properly stand by you , neither can you properly stand by the Law , for the Law doth not properly stand by any thing that is against it , but rather takes hold upon it to suppress it ; and if this were well minded , you would not be admitted to sit in the highest seat of Judgment concerning Spiritual things . Now you first cause People to be presented for not going to their Parish Church , and then you proceed to Excommunicate and Exclude them , and no Plea will be admitted by you in the Case ; And is the first an offence in your account , and is not the latter of as high a nature ? Surely , if there be an offence in the first , it is much greater in the latter , forasmuch as you exclude from that which you cause to be presented as an offence for not going to ; and then , if People were willing to go , they are excluded , and being excluded , they may not be received until they have purchased your Absolution , and this maketh an offence on your parts , and that according to your own conclusion . For , if not going be an offence , then exclusion must needs be greater ; and that falleth upon you as the Actors ; and here you draw a guilt upon your selves in your own work . And what neccessity is there for you to cast out and exclude People for that which they are not in , is not this a high degree of confusion in your proceedings ? For , if you would have People go to your Steeple-house and Service , then overcome with Love and convince them by sound Doctrine , and if you judge them unworthy , then let them alone where they are , and do not run your selves into such confusion , as to cast such out as are without before , and then judge them unworthy of coming in , without your Absolution . But if you should do so , then you would lose your gain , after which you seek , and your Diana would fall , and your Craft be spoiled ; and indeed ( to speak plainly ) that is the main thing you strive to uphold ; for your Courts draw sees from such as cannot withstand you , and your Absolutions bring money from such as fall under you , and so your proceedings end in money ; by which it is manifest , that you are not so much for the honour of Almighty God , as the love of Lucre ; and if that was not to be obtained , there is good cause to believe , that your Courts would soon dissolve of themselves ; but whilest there is any hope of gain or profit , you will keep them up , if the Magistrate will but help you ; and you have found out so many devices to compass your gain , besides that device for not coming to your Steeple-houses , and Service , as it is a hard matter to escape your Snares , especially such as be of a tender Conscience ; and for the sake of such here are some of your devices opened , and with the Scriptures of Truth compared , by which trial you are found much wanting . 1. You have devised to bring people into your Courts , for not Baptizing their Children , as you call it ; and where doth the Scripture command Baptizing of Children after your manner , as to sprinkle water in their Faces , and to sign them with the sign of the Cross , and to have Godfathers and Godmothers to undertake for them ? For though Christ in his love and tenderness towards little Children , would have them suffered to come unto him , and not forbidden , and that he took them in his arms , yet we do not ●●ad that he sprinkled water in their faces , and signed them with the sign of the Cross , or that they had Godfathers or Godmothers to undertake for them ; but he said , Of such is the Kingdom of Heaven , Mat. 19.14 . by which he shewed their Innocency , and his love to them in that state . And now you have gotten a Law to compel people to Baptize their Children , as you commonly use it , though Christ used it not : and if People refuse to use it , then you have a snare for them . And was it not above four hundred years after Christ before sprinkling Infants came in ? Read Eusebius ; And Christ did not mention water when he sent forth his Disciples to Teach and Baptize all Nations , but commanded them , To Baptize in the Name , or into the Name , of the Father , Son , and holy Ghost , Mat. 28.19 . And the Apostle said , That by one Spirit they were all Baptized into one Body , 1 Cor. 12.13 . and this is beyond your outward sign which you are commonly using , and it standeth by the Authority of the Spirit , and of the Scriptures , without the help of any Temporal Law. And do you not say , the Scriptures are your Rule ? and yet you are using such things as are not to be found in them , and have a Law to compel or punish those that cannot use the same things with you . 2. You have devised to bring People into your Courts , concerning your Communion , as you commonly use it , and call it holy ; and it is believed that the Communion of the Saints and Apostles was as ho●y as yours ; and yet we do not read that they Excommunicated and cast such into Prison , as would not be partakers with them . And was not the Communion which they used , the Communion of the Body and Blood of Christ ? See 1 Cor. 10.6 . And did not the Apostle put people upon the Examination of themselves before they ate of that Bread , and drunk of that Cup which was their Communion ? 1 Cor. 11.28 . ( So mark ) He did not say , If there be any that will not receive this Bread , and this Cup , as we commonly use it , that then we will Excommunicate them , and cast them into Prison . They did not proceed in such a manner , who had the true Communion amongst them , but said , Let a man examine himself , and so let him eat of that Bread , and drink of that Cup. So see what your Communion is , who proceed to punish people that cannot receive it as you commonly use it ; for the Apostle bids People Examine themselves , and so let them eat ; and you bid People either come and eat , or you will proceed to punish them ; and here is a great difference between your minds and the mind of the Apostle . 3. You have devised to bring people into your Courts , for Error in matters of Religion , and Doctrine , by you allowed ; and do you not believe your selves , That the Religion and Doctrine which Christ and the Apostles allowed , was as sound and true as yours ? And we do not read that they Excommunicated and cast such into Prison , who differed from that Religion and Doctrine by them allowed ; for the Apostle bid people examine themselves whether they were in the Faith ; He did not say , You are in Error as to the Religion and Doctrine which we allow , and we must Excommunicate you , and cast you into Prison , and we have a Temporal Law to do it ; but he saith , Examine your selves , whether you be in the Faith : prove your own selves , know you not your own selves , how that Jesus Christ is in you , except ye be Reprobates , 2 Cor. 13.5 . And by that Examination and proof , he would bring people to know Christ Jesus in them , and so bring them out of the Reprobate State , in which is the Error : And this was sound Doctrine , by which he laboured to bring people to the knowledge of the Truth , that they might be saved ; and that was to Christ Jesus in them , who is the Salvation of God. And so the Apostle would not , that people should be Reprobate concerning the Faith , and live in Error , and therefore he preached sound Doctrine to them , that he might open their Understanding● to know the Truth ; And the Doctrine that he preached was Christ Jesus in them . And this was the Religion and Doctrine which the Saints allowed and approved , and they warned such as did receive it , That they should not receive another Doctrine , though they , or an Angel from Heaven should bring it . And though they certainly knew , that their Religion and Doctrine was Truth it self , yet we do not read that they Excommunicated , and cast such into Prison , as differed from them in Religion and Doctrine , for they were of a better spirit , than to deal with people in such cases , after such a manner . Therefore see what spirit you are of , and first Examine and prove your selves , whether you be in that Religion and Doctrine which they allowed , who had the Spirit of Faith in Christ Jesus : For though you may have a Law in such cases , and by that Law may proceed to Excommunicate and Imprison , yet if such against whom you proceed , be in that Religion and Doctrine , which they allowed who had the true Spirit , they are in the Truth and not in Error ; and by such proceedings , you make your selves no less than fighters against God , and his Truth ; by which it is manifest that your power is not of God , and so the Error is your own . And the 5th . of Eliz. 23. is your great authority in these cases . 4. You have devised to bring People into your Courts for not paying your Tythes ; and in that case , Hen. 8. and Edw. 6. provided something for you ; but how that now standeth in force , as to your proceedings , the matter is something questionable . And if Tythes be not yeilded and paid , then according to that Statute made in 2. Edw. 6.13 . you are to have a Writ Excommunicato capiendo , out of the Chancery , against the party , or parties so refusing , and if they can be found , then to cast them into Prison ; and if they cannot be found ; then the Statute of the 5th . of Eliz. 23. giveth power to leavy Fines of 10. l. the first Capias , 20. l. the second , and twenty pounds the third ; and if the party or parties do not yield their Bodies to the Sheriff upon Proclamation ; then twenty pounds upon every Capias , ad infinitum , according to that Statute . And so you are furnished with Statutes for your purpose in the case of Tythes . But are these things according to the Rule and Command which Christ gave to his Disciples , when he sent them forth to preach the Gospel . Surely you have looked more into the Statutes , than you have done into the Scriptures , for did not Christ say to his Disciples , when he sent them forth , Freely ye have received , freely give , Mat. 10.8 . And do not you say , Give us Tythes , or we will give you Punishment according to the Statutes ? And is not here a great difference between your voices , and the voice of Christ ? And is not the true Sheepherd known by his voice ? and are not Theeves and Robbers known by their voices ? And which of you will go forth and freely give what ye have , as the Disciples did ? Or must you not first know what the Tythes of such a place will afford you before you go unto it ? And will not more Tythes and Profits call you from that place again unto another ? And do you not hereby manifest that you do not freely receive the Ministry as the Disciples did , and so are in the disobedience unto the Rule and Command of Christ , and are minding earthly things , for your Belly , which is your God ? Oh the Lust of the Flesh , and the Pride of Life which corrupteth the Earth ! The Power of the Lord is manifest to cleanse the Land , and the Earth from such defilements ; yea he will sweep it as with a Beesom , and will drive the Locusts before him until the Land be cleansed . And when Christ offered up himself a Sacrifice unto God , then did he end the Law with Tythes and Offerings : For it is granted , that there was a Commandment under the Law , by which Tythes were payd ; and they that were of the sons of Levi , had a Commandment to take Tythes of their brethren , according to the Law , Heb. 7.5 . But you are compelling Tythes from such as you cast out , and do not count them brethren , and so you erre from that Commandment under the Law. But it cannot be granted that Tythes are now to be paid by the Power of that Commandment , forasmuch as Christ hath disannulled it , Heb. 7.18 . and being disannulled , the force and power of it is taken away ; and he never gave commandment afterwards for Tythes to be paid , nor his Apostles neither . And you may see how Paul laboured with his own hand , that he might not be chargable , 1 Cor. 4.12 . 1 Thes. 2.9 . He had not his Parritors about him to send unto such as would not pay him Tythes ; and this makes a great difference between you and Paul , for he laboured with his own hands , that he might not be chargable to any ; and you sit at ease , and are chargable to many ; for you will have your Tythes , and your pay from such as do not set you on work , neither have need of your work ; and as Christ hath disanulled the Commandment going before concerning Tythes , and that he did not revive it again by his own commandment , so it must needs stand disannulled to all intents and purposes whatsoever : For among Temporal Powers , there is that regard to the disanulling of any Law , as that it shall no more be put in Execution without it be again revived , but standeth wholly and fully disannulled and repealed . And will people have less regard to the power of Christ Jesus , than unto Temporal Powers ? For as Christ disanulled that commandment , by which Tythes were pay'd under the Law , and did not again revive it by his own command under the Gospel , so it standeth wholly and fully repealed unto this day , and no man hath power to revive it , or cause it to be put in execution ; for Christians are to keep the commands of Christ , and not to keep up commands which he hath disannull'd ; for that is to keep up the Jews practice among Christians , and so deny Christ Jesus , who is the End of the Law , not only for Tythes , and Offerings , and Oblations , but also for Righteousness to them that believe . And have Kings and Princes of the Earth such Power and Authority as to revive that by their Law and commandment which Christ hath disanulled , and left disanulled ? Will you set Kings and Princes of the Earth above Christ Jesus the King of Glory , and Prince of Life ? And will you proceed against people to Excommunicate and Imprison them from such a ground and Foundation . Surely it is not altogether your Ignorance but your Interest that puts you forward in this work . And if you say , that the Church is to be preserved in Discipline and Order by the Magistrates Power , and as they have provided Laws in such cases , so you must put them in execution according to their own intention , and that you are blameless , as doing nothing but what the Law enjoynes you , which in your places you cannot avoid ; and so according to your own perswasion concerning your proceedings you would seemingly clear your selves from persecution : But this Covering will not hide you , though it be the largest that can be spread over you ; and if you would clear your selves by it , as not being the constituto●s of such Laws , then you must needs make the Magistrates guilty , and you have no cause at all to do so , seeing you reap the Profit ; and if you would lay it upon them , to excuse your selves , you requite their pains for you after the worst manner , for they are your principal Upholders and Supporters , and that breath you live by , as to such things , you draw it from them , and that strength you stand by , you receive it from them . And have not you , or some before you , propounded and prescribed such wayes unto them , before they have enacted Laws for such purposes ? And doth not that make you stand originally guilty of the matter ? And doth not your prosecuting such Laws draw the guilt more upon you , though , as to what the Magistrates do for you in such cases , they are not clear , and in time they may come to see it , and be weary of it ? And would you wholly lay your proceedings upon the Magistrates Power , and so make them bear the burden of all your work ? And will that power stand by you in all things you practice ? or do you not act in many things without their power ? and do you not thereby plainly do them wrong ? Now concerning your Steeple-house , which you call a Church , and bring People into your Courts , that cannot pay money towards Repairing it , What Law have you in that case ? And is your Church of that Nature as it must be Repaired with money ? Will it decay , and fall , and come to nothing , if it be not repaired and upheld with money ? If that be the nature of your Church , as by your proceedings seemeth ; then People have good cause to absent from it , and you have no cause at all to compel any to come unto it ; for the Church is the Pillar and ground of Truth , and it needeth not to be repaired with money , because it standeth in the eternal Power and Life , which decayeth not ; and Christ Jesus is the Head and Ruleth over it , and is a Husband to it . And this is not like an old House that will fall if it be not kept up with money . And that is the Church and Church-Government which the Quakers own and submit unto , and there needs no outward Law to compel them , for the day of his Power hath made them willing , and his Love constrains them ; and so you can neither compel nor restrain them by your Laws , for they cannot be compelled to observe that which they know is not true , nor restrained from that which they know to be true ; and whether you proceed against them according to your Law , or without Law in such cases , it is all one unto them ; For they do not so much take notice of the outward Law in cases of Conscience , as they mind to keep their Consciences void of offence towards God and men . So that your proceedings are little unto them , whether you render them guilty by a Law or without Law. For as their Consciences are void of offence towards God and men ; so no man can charge an offence to make them g●ilty : And that wipeth off all your sentences and censures as fast as you give them forth . And what Law have you to proceed against people ●or not repairing the fence about the Steeplehouse-Yard and for following honest labour upon those dayes you call Holy-dayes ? have you not heaped up devices like a Mountain , and do not every device bring you some gain and profit ? and is not that the princip●l ground why you proceed in them , and might their not be a good and sound plea held and maintained against you according to the Scriptures of Truth ? and might not all your devices be overturned if such a plea could be admitted ? yea surely , your mountain might s●on be thrown down if Justice and Equity could but enter , therefore you have no cause so highly to lift up your horn , seeing you stand upon a slippery place . But some may say , What is there in all these things which is of concernment as to Life and Salvation , for Life and Salvation standeth not in such things , but by believing in Christ ? Ye● ; There is great concernment in these things as to Life and Salvation , and they that would come into the true Faith , and be a believer in Christ , they must deny these things , and come out from among them : For they that believe in Christ for Life and Salvation , they do not yield their obedience to another Power , because all Believers obey his commands , and not another ; so here is something of concernment as to Life and Salvation , for who are observing such things as Christ doth not command , they have not Life and Salvation in him as Believers ; therefore people are to mind what they obey , because they become servants unto that thing ; and who are obeying any of these things , they are certainly in bondage by them ; and doth not that separate from Life and Salvation in Christ Jesus ? And unto what do you bring people by your compulsion , do you bring them unto Christ , or into your own observation ? And if they cannot bow to your observation , then you excomm●nicate them , and cast them into Prison : And what command have you for such things according to Scriptures ? Let us see your Scriptures if you be spiritual men , and do not presum● above what is written , but keep to that which you say is your Rule ; for the Quakers are noble , and search the Scriptures , and they find that those things you practice are not so according to Scripture . And have not people good cause to be separated from you , who erre from the Scriptures and the Power of God ? And how will you stand by these things in the day when you must give account of all your deeds ? Will not these deeds appear as evil deeds ? and will not you appear as evil-doers ? and what Law will then appear to justifie you before the Judge of Heaven and Earth ? for you will find him to be a Judge more righteous than your selves ; and you will not have a plea to hold against him , but must bear his Judgement , because you have sinned ; therefore repent whilst you have time , and learn to do well . And why do you act so furiously against others by the power of the Law , and take no notice of your selves by the same Law ? Is there not a Law for you as well as others ? Is there not something which the Law taketh notice of , as to your selves , which properly falleth under the sentence of Excommunication ? Doth not the Law take notice of Incontenency , Usury , Simony , and Perjury in the Ecclesiastical Courts , or Idolatry ? And doth it not properly relate unto you , and brings such things under Excommunication ? See 5 Eliz. 23. But you here stand silent , or rather dead as to any motion ; and if you say that no such presentment comes before you whereby you may proceed , and that you cannot act in proceedings without some matter for a ground ; unto which is answered , That if you would but as diligently search , and examine such things among our selves , as you do other things among poor coun●ry p●ople , it is believed that you might find m●tter sufficient as a ground to set you upon motion ; and that is the proper place where you are to begin , for such things are offences against God and his Truth , and the Law very fitly takes notice of them as offences worthy of punishment ; and the Quakers are not against the punishment of evil-doers : And if you would begin in your own house , and make it clean , then clean people would have some delight to dwell with you ; for they that are washed and sanctified by the Spirit of the Lord , they cannot joyn to any unclean thing ; therefore observe the Law and its directions as to your selves , before you be so busie to execute it upon others : But you rather choose to take notice of such things as may increase your gain , than of such things as may profit the soul. And because of these things the Land mourneth and is distressed ; for you have neither precept nor president from Christ and his Apostles for such proceedings ; neither can such as follow Christ own your practice and proceedings , in such cases ; for it is below a Christians Life , and they that be in the Christians Life , do suffer by you that profess Christianity out of the Life . And is it not below spiritual men to plead Laws and Statutes for their proceedings in cases of Conscience ? Have you no other Power and Authority in such cases but what is given you by Laws and Statutes ? if you have then shew plainly upon what ground your Authority standeth ; and if you have no Authority in cases of Conscience , but what is given you by Laws and Statutes , do you not thereby take away the Authority and dignity of Christ Jesus ? and do you not as much as in you lieth go about to unthrone him from this right ? For what Law can reach the Conscience , but the Law of the Spirit of Life in Christ Jesus ? And what Power is able to Judge the Conscience , but the Power of Christ Jesus ? and what Authority can govern the Church and keep it in Discipline and Order , but the Authority of Christ Jesus ? And would you take away his Right , and give it to another , or take it your selves ? Doth not this manifest that you want his Spirit , Power , and Authority ; and so the Magistrates must help you by their Power and Authority ; and their Laws , in some cases , must be the ground of your proceedings , and in other cases , your own Inventions without Law , and that makes your Excommunications null and void ; for the Magistrates have not that power given unto them as to what they do for you in such cases , though you , or some before you may have urged them , and drawn them to provide Laws for you , yet they are all dead in themselves , as wanting power to serve unto that end for which they are provided , because the Conscience is not to come under the power of any man in things pertaining to God ; and though we that are called Quakers do own Magistrates as they are for the punishment of evil-doers , and for the praise of them that do well ; which is their proper place as Magistrates , and in such cases we are actively subject to their Power , not only for fear , but for Conscience sake , yet wherein they extend their Power to the Conscience , and thereby would give you power to exercise Lordship over the Conscience , we cannot in that place be actively subject ; because in so doing , they give you power to intrude into the Authority of Christ Jesus : And as for Conscience sake we are actively subject to their Power in their right place , so for Conscience sake we cannot be actively subject when they stretch their power unto spiritual things , which is out of their place ; and both these are for Conscience sake unto us , who are cal'd Quakers . For as we dare not deny the one for Conscience sake , we cannot own or submit to the other for Conscience sake . And what more is to be expected from us as to active obedience to the Magistrates power , but only in cases which pertaineth to civil things ? And have we ever refused or denyed obedience to their Power in any such case ? And as to your proceedings by the Magistrates Power , in cases of Conscience , it might be some satisfaction unto many People , if you would openly declare by what Laws and Statutes you maintain your Courts and Proceedings , and in what Kings time they were made : For if you have not the temporal Power to warrant and maintain you , then you only move as Birds in the air , which have no certain Centre , and this is the ground why we that are called Quakers deny your practice and proceedings in cases of Conscience , as not being warrantable by the Law of the Spirit of Life in Christ Jesus , nor according to the Scriptures of Truth : And we know that no temporal Power or Law , can maintain your proceedings against the Law of the Spirit of Life in Christ Jesus , for it is he alone that hath Power and Authority to rule and govern the Conscience , and not any besides him ; and so in cases of Conscience , your proceedings are without Power , and consequently void in Law ; for without Power there is not any offence can be truly tried or punished : And herein you are found wrong doers by your proceedings , and you pull down your own building by pleading Laws and Statutes for your proceedings in such cases , and moderate people do see that you are not spiritual as you pretend , but only in some things have the Magistrates Sword on your side , by which many become subject more out of fear than for Conscience sake . And because we cannot for Conscience sake be conformable in such cases , therefore you proceed against us and inflict punishment upon us , and that is contrary to Reason which is counted the root of the Law : For it is not a reasonable thing that the exercise of our Consciences should come under your power to be punished , whilest as to Civil things , we are not found guilty of any offence ; and this we do maintain against you to be a truth : And therefore , as to us , your proceedings are of no more force , than as you drive them forward in the strength of your own wills ; and yet there is a great noise that we will not obey the Laws , nor be subject to Government , and that we are a willful People , and deserve to suffer . Now we would have our Accusers to shew us plainly , what Law we disobey , and in what Kings time that Law was made ; and also shew us wherein we are a willful People , and deserve to suffer ; for we do not know any thing by our selves in such matters , neither can such an accusation lye upon us ; for as to all things which the Law requireth , which in it self is properly Law , we actively obey ; and as to that which in it self is not Law , as not being grounded upon Reason , which is counted the root of the Law , we passively submit ; and so we stand in the Will of him that hath called us , and patiently suffer without resisting or revenging , and this hath been known for these several years ; and where is then our disobedience to the Law , seeing we are either in active or passive obedience unto all that is counted Law ? But such accusations are only to asperse us , and cover our Persecutors ; for we do not disobey any Law whereby we deserve to suffer , but , as to Civil Government , behave our selves , in a just and peaceable manner . And is there any Law against us , as we live in that Life ? If there be , we would know when it was made , and by whom , and what punishment is to be inflicted upon such as so live ; for if there be such a Law as provideth punishment for those that live peacebly , then we are the proper Objects of it , and dare content to suffer by it ; but if there be no such Law , or Punishment provided against a peaceable Life , then do we not suffer undeservedly , because our Life is peaceble . And such accusations and aspersions will not clear our Persecutors , in the day when God shall Judge the secrets of men by Jesus Christ ; but they shall then know that they have inflicted punishment upon us , contrary to our deserts ; and you , amongst others , who are the greatest promoters of it , and are also in the action by your Excommunications : And we cannot otherwise be perswaded , but you are the Womb in which our Sufferings are principally conceived , and by the Magistrates power you have opportunity to bring forth your Birth , and herein you are found to walk contrary to the Law and the Prophets , and to the Doctrine of Christ Jesus ; for this is the Law and the Prophets , That as ye would that men should do unto you , even so do unto them . And this is the Doctrine of Christ Jesus , That if an Enemy hunger , feed him ; if he thirst , give him drink . Therefore see unto what you are come your selves , before you compel others to come unto you ; for if you be not come to the Law and the Prophets , you are at a great distance from Christ Jesus . And , are you doing to others , as you would have others to do unto you ? And how do you fulfil the Law and the Prophets , whilest you are doing that unto others , which you would not have others do unto you ? And are you feeding Enemies , and giving them drink , according to the Doctrine of Christ Jesus ? or are you not doing the contrary & so you are neither come to the Law and the Prophets nor to Christ Jesus . And for what must People come unto you , when ye your selves are not come to the Law and the Prophets nor to Christ Jesus ? Must they come unto you as unto Gentiles , who are alienated from the Life of God , and strangers to the Covenant of Promise ? Must such as become to the Law and the Prophets , and to Christ Jesus , return again to the Gentiles ? for the Law and the Prophets are above the Gentiles , and Christ Jesus is above the Law and the Prophets , and such as are come from among the Gentiles and are come to the Law and the Prophets , and to Christ Jesus , they cannot return to the Gentiles again , except they deny that which brought them forth , and though there may be some that for fear deny their Profession to conform unto your practice , yet there are many that have more 〈…〉 ard unto the peace of their Conscience . And if you would have ●●ople return unto you , then shew them a more excellent way then 〈…〉 er in they walk . For s●me have found a more pleasant 〈…〉 hen they walked in whilest they walked with you , and they that know what it is to travel in Mire and Clay , and then come to find a Clean and Pleasant Path , they will not willingly go into the Mire and Clay again , but rather rejoyce that they are gotten past it . And we that are called Quakers , have learned the Law and the Prophets , and the Doctrine of Christ Jesus , and he is our Light , and our Way , and our Guide , and being come to the excellency of this knowledge , through the mercy of the Lord God towards us , we cannot conform to any Beggarly Rudiments , and bring our selves into Bondage again . But as the power of the Lord God hath made us free , so in that freedom we wait to be preserved ; and as we stand in that freedom , your Bonds are all broken , though you may cast our Bodies into Prison ; for you may as easily hold the Wind in your Fist , as hold the Truth in a Prison . And can you hold the wind in your fist , that it shall not have an universal course ? is not that a thing beyond your art and skil ? And do you think to hold the Truth in Prison because you cast the body there ? is not that a thing beyond your power and strength ? for Truth will have an universal course , when you have shut the Body close in Prison ; and by how much you think to bind it and supress it , even so much the more doth it grow and spread , and you cannot bind it from the universality of its motion ; and so you labour in vain as to what you do against the Quakers , and you are so far from fulfilling the Doctrine of Christ Jesus , that in stead of giving food and drink to a hungry and thirsty Enemy , you are persecuting us that are your Friends , and Friends to all People : and so your practice and proceedings are not only contrary to Reason , which is counted the root of the Nations Law , but contrary to the Law and the Prophets , and to the Doctrine of Christ Jesus , and also contrary to what is manifest to be the Kings mind ; for that Speech which was delivered by the Keeper unto the Parliament , upon the tenth day of the eighth month , called October , 1667. it was delivered as the Kings mind , and by his Command , as the same Speech doth demonstrate ; and what was so delivered , doth clearly manifest tha● the King doth regard the good of his People , as being so near a● interest to himself ; and he would have the Parliament to imprin● it as a known Truth in the hearts of his Subjects , that there is 〈◊〉 distinct interest between the King and his People ; but the good 〈◊〉 one is the good of both . Now as the King would have this to be imprinted as a known Truth in the hearts of his Subjects , and that he doth include his own Interest with his People , and thereby bringeth the matter so near himself , as to concern his own good in theirs , which in it self is undeniable a very clear Truth ; then why do not you receive this Truth into your hearts , and so fulfil the Kings mind ? for it is to be understood , that all people within the Kings Dominion , who are free born , are accounted his People , as he is chief in outward Government ; and so in general tearms ; he includes his Interest and good in theirs , and their Interest and Good in his own ; and do not you proceed to Excommunicate and Imprison such People ? and do you not make them uncapable of common dealings and society amongst men ? and do you not make them uncapable of having any benefit by the Law as complainants ? and do you not judge them unworthy of the Kings Protection ? and is not this to make a distinction between the King and his People ? for no common good , as to outward things , can arise to the sufferers ; and as the King concerns his own good in the good of his People , by a joynt Interest ; do you , not wrong the King by intruding upon his Interest ? Surely the mind of the King , as it is manifest , and your proceedings which you practise , are at a great distance , and much contrary one to the other , for you plainly endeavour to blot out that known Truth which he would have imprinted , forasmuch as you destroy the common good of his People , in which it so nearly concerns his own . And now , upon what Foundation will you have your building to stand ? and by what will you uphold your work in which you are so busie ? for your work is found contrary to the Law of the Nation , and contrary to the Spirit of Truth , and contrary to the Scriptures of Truth , and contrary to Christianity , and contrary to Reason ; and contrary to the Law and the Prophets and contrary to the Doctrine of Christ Jesus , and contrary to what is manifest to be the Kings mind ; and where will you have a Foundation to build your work upon ? for as it is found contrary to all these weighty things ; so by their Authority your work in cases of Conscience may well be questioned , yea , the Law of the Nation may justly question you , and the Spirit of Truth may justly question you , and the Scriptures of Truth may justly question you , and Christianity may justly question you , and Reason may justly question you , and the Law and the Prophets may justly question you , and Christ Jesus may justly question you , and the King may justly question you ; and what can your Foundation be , but the love of money , which is the root of all evil ? And these things are opened thus fully and largly that you might see your selves as in a glass , & others might see you with open face : And what sad effects have ensued the execution of temporal Laws , which have related to Spiritual things ; was not such a Law pretended when the Lord of Life was condemned ? and was not such Laws pretended when the Martyrs suffered ? and are not such Laws now pretended , by which the Innocent and Guiltless are punished ? and hath not the prosecuting of such Laws been the occasion of destroying the natural Life of many innocent People at this day ? and doth not this fill your hands with blood ? and how can you say that you wash your hands in innocency , and so approach to God's Altar , if your hands be full of Blood ? And that is the end of your Laws and proceedings in cases of Conscience , for such Laws never brought prosperity in their execution , but alwayes have been destructive , and so brought calamity and misery ; and it need not be declared what hath hapned by the execution of such Laws , both as to years past , and the time present , for the blood of many declares it , and the loss of Estate declares it , and the long suffering Bonds and Imprisonment declares it , and the sound of this Declaration is higher and louder than Tongue or Pen can declare ; and will not the Lord make inquisition for these things ? yea surely , he will find out the work of every one , and the guilty he will by no means clear , therefore love Mercy before you offer Sacrifice , for until you love Mercy , and live in it , all your Sacrifices and Prayers are but as empty shadows ; and though you may offer and make many of them , yet whilst you mingle them with violence and oppression , they never reach the Throne of Grace to find acceptation , and so the showrs fall not down upon you with a blessing ; and that makes Briars and Thorns spring out of the ground unto persecution : And as for the Quakers , you may as easily force the Sun to go backward , as force them into your practice and observation ; or you may as easily restrain the showrs from falling , as restrain them from worshipping God in his Spirit ; for as they fulfil the mind of God , by yeelding their obedience and service unto him , so they cannot fulfil or satisfie your minds , by yeelding their obedience and service unto you ; and if you were spiritually minded , you would never endeavour to force and compel them by the power of temporal Laws , but the wrong being greatest to your selves , even so they pitty you , as well knowing the terror that will come upon you , and therefore they labour to perswade you for your own good ; and do not count them your enemies , because they tell you the truth in plainness , but be warned to forsake the evil of your doings , and live in love and peace as becometh Christians , for Christ Jesus must Reign and have the Glory . THE END . 
A60650	----	A second relation from Hertford containing the unjust proceedings of some called justice there at the general quarter sessions, upon the tryal of one and twenty innocent persons called Quakers for a pretended breach of the late act, with an account of the most material passages between the prisoners and the court, the 3d, 4th, and 5th dayes of the 8th moneth, 1664 : whereby it appears that meeting to worship God in spirit and truth is the great crime for which they are under so grievous a sentence, and that whatever is pretended by those that love the title of justice, yet in very deed they hate justice it self, as by their proceedings appears / by W.S. Smith, William, d. 1673. 1664 Approx. 56 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60650 Wing S4326 ESTC R32690 12746298 ocm 12746298 93254 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60650) Transcribed from: (Early English Books Online ; image set 93254) Images scanned from microfilm: (Early English books, 1641-1700 ; 1536:44) A second relation from Hertford containing the unjust proceedings of some called justice there at the general quarter sessions, upon the tryal of one and twenty innocent persons called Quakers for a pretended breach of the late act, with an account of the most material passages between the prisoners and the court, the 3d, 4th, and 5th dayes of the 8th moneth, 1664 : whereby it appears that meeting to worship God in spirit and truth is the great crime for which they are under so grievous a sentence, and that whatever is pretended by those that love the title of justice, yet in very deed they hate justice it self, as by their proceedings appears / by W.S. Smith, William, d. 1673. [2], 21 p. s.n., [London : 1673] Page 15 misprinted 14, p. 20 misprinted 26. Reproduction of original in the Harvard University Library. 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Persecution -- England. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Second Relation from HERTFORD ; CONTAINING The unjust Proceedings of some called Justices there at the General Quarter Sessions , upon the Tryal of one and twenty innocent Persons called QUAKERS , for a pretended breach of the late Act , with an account of the most Material Passages between the Prisoners : and the Court , the 3d 4th . and 5th . dayes of the 8th . Moneth , 1664. Whereby it appears , that Meeting to Worship God in Spirit and truth is the great crime for which they are under so grievous a sentence : and that whatever is pretended by those that love the title of Justice , yet in very deed they hate Justice it self , as by their proceedings appears . By W. S. Woe to them that devise iniquity , and work evil upon their beds , when the morning is light they practise it , because it is in the power of their hands , Micha 2.1 . Judgement is turned away backward , and justice standeth afar off , for truth is fallen in the street , and equity cannot enter , Isa , 59.14 . Printed in the Year , 1664. THe Court set in the usual place , Henry Chancy being Judge , together with these who are stiled as followeth , Thomas Vicount Fanshaw , with his Son Thomas Fanshaw , Knight of the Bath ; Brocket Spencer , Baronet ; Richard Atkins , Knight and Baronet , John Gore , and Richard Lucy , Knights ; Thomas Stanley , Esquire , and James Wilmot , Commissioners for the Peace of the said County , his Assistants , with several others , who did not manifest themselves so far from moderation and tenderness , as most of the persons afore-mentioned . The first day of the Sessions ( being the third day of the 8th . Moneth ) passed with little concerning the people called Quakers , save that the grand Jury was empanelled of persons , pickt out of many , who were warned to attend that service , care being taken , that such should be left out and laid aside , that were more moderate , and only such made use of as were eminently disaffected to the persons that were to be tryed , and so far ingaged by prejudice , as resolved to find the Bills beforehand ; which thing was so much the easier , in that their way was ready thereunto , by a precedent made by Judge Bridgeman in the like Cases , at the late Assizes , holden for the said County of Hertford . ON the 4th . day in the Morning , four of the Prisoners called Quakers , were brought to the Bar , viz. Lewis Laundy , Thomas Moss , William Burre , and Thomas Bur of Baldock in the said County . Their Indictment being read by Thomas Burges , Clerk of the Peace there , which was to this effect , * That the aforesaid persons being assembled at an unlawful Meeting ( or Conventicle ) at the House of Thomas Baldock , of Baldock aforesaid , under colour and pretence of Religious Exercise , contrary to the Liturgy , or use of the Church of England , with divers other Malefactors , contrary to the form of the late Statute , to the disturbing of the Peace , and endangering the Kings Crown and Dignity . Lewis Laundy was called to the Bar. Cl. Lewis Laundy , are you guilty of these offences for which you stand indicted , or not guilty ? L. L. I am an innocent man , and have wronged no man , neither have I transgressed any just Law ( that I know of ) neither have I done any thing for which I deserve here to stand indicted , or words to that effect . Hen Chancy . This is not an answer sufficient , you must plead guilty , or not guilty ? L. L. I am not guilty of the Breach of this Law. Then Thomas Moss was called to the Bar. Cl. Are you guilty of this Indictment , or not guilty ? T. M. That in the Indictment which is true ( as my Meeting at Thomas Baldocks House ) I am guilty of ; but as for meeting there with Malefactors to the breach of the Peace , I am not guilty of . The next called to the Bar was William Burre . Cl. What say you William Burre , are you guilty or not guilty ? W. B. As to the substance of the Indictment that I am charged with ( as meeting with Malefactors , and disturbers of the Peace ) I am not guilty . The last of the four aforesaid , Thomas Burre , was called to the Bar. Cl. Are you guilty , or not guilty , of this Indictment ? T. B. Not guilty of unlawful Assembling , unless it can be proved to be unlawful to meet in the name of the Lord. Cl. You must plead guilty , or not guilty ? T. B. Not guilty . Cl. How will you be tryed ? Prisoners . By the Witness of God in our Countreymens Consciences . Court. Well , well , that 's well enough . Then a Jury was called , sworn , and charged in the usual way , form , and manner , well and truly to try betwixt the King and the Prisoners at the Bar , and to make true deliverance , and bring in their verdict according to evidence , &c. Their names are , John Taylor , Henry Castel , George White , Edmond Ralph , Ralph Thorne , George Ward , John Watty , John Bessex , Francis Genne , William Joyce , Edmund Noads , Edward Hammond . Then the Indictment was read again , and the Witnesses called and sworn . H. Chancy . Stephen Young , what can you say against the Prisoners at the Bar : S. Young. May it please your Worship , I took them at Thomas Baldocks house , met together . H. Chancy . How many was there ? S. Young. About sixteen men and women . H. C. What did you see them do there ? S. Y. Nothing , they were sitting still , and did say nothing , nor do nothing as I saw . H. C. Was it the place they usually met at ? S. Y. Yes . The other Witnesses being called , spake to the same purpose , and no more . H. C. Lewis Laundy , What say you for your self ? L. L. We are no Malefactors , neither are our Meetings unlawful , nor under colour and pretence of Religion , but really to Worship the Lord ; neither are we Contrivers of Plots , nor Disturbers of the Peace ; nor have we made Insurrections therein , neither are our Meetings contrary to the Liturgy of the Church of England ; for that sayes we must worship God in spirit , without any limit to time or place . — Interrupted . H. C. What say you Thomas Moss , what did you at Thomas Baldocks ? what was the end of your Meeting ? T. M. It was to wait upon the Lord , to receive refreshment from his presence , which is more to me then all the worship in world , where the presence of the Lord is not felt . Cl. William Burre , what say you for your self ? W. B. I have frequented those Meetings these seven years , at Baldock , and if there be any that can accuse me of those things charged against me , let them speak . H. C. But wherefore did you meet there ? W. B. Because the Lord God of heaven and earth required me , and my eternal salvation was upon it , if I disobeyed the Lord , and therefore if I suffer , I suffer for obeying the Lord. Tho Vic Fansh. Where doth the Lord command or require you ? W. B. In my Heart and Conscience . Tho. Vic. Fansh. That is the light within you , but your light is darkness , and a melancholly vapor of the brain , and leads you to one thing to day , and another thing to morrow , and I know not what the third day ; so you change every day . Tho. Bur. Thou hast not found us so changeable hitherto , neither wilt thou . W. B. I desire the light may not be villified , ( for it is the Grace of God that brings salvation ) and I will gladly tell you what it hath done for me ; it hath redeemed me from a vain conversation , and taught me to live soberly in this world , — Interrupted by Tho. Vic. Fan. You have broken this Luw ( meaning the late Act ) which is not to hinder you from your Religion , but to hinder you from your Meetings ; and you are not to meet . W. B. If men , or Laws command one thing , and the Lord requires another , which should I obey . Unto which the Court returned no answer . H. Chancy . Thomas Burre , were you at Thomas Burdocks House ? T. B. Yes . H. C. What was your end of being there ? T. B. To answer the end for which I was born into the world , and for which I have my life continued to me unto this day , viz. To worship the Lord in spirit and truth , who ought to be worshipped at all times , and in all places , and for that end we shall meet there or in other places , as we have freedom . — Interrupted . Then H. Chancy spake to the Jury , and said , Gentlemen , I think the evidence is sufficient , and they themselves confess that they were there ; one saith that he was there to worship the Lord : another saith , that he was there to wait upon the Lord , and the other to worship God in spirit and truth , which is in effect all one ; and they have been twice convicted already upon record . So he caused the Records to be read to the Jury . The Prisoners would have spoken further to the Jury , but were not permitted , but commanded to be set by , and the Jury commanded to go forth , who quickly returned , agreed upon their verdict , that the foresaid four prisoners were all guilty . Prisoners . It is little to be condemned by men , when the Lord justifies . H. C. Look to them Goalers and make room for the other Prisoners . Then were set to the Bar , Robert Crook , Thomas Crawley , Samuel Wollaston , Robert Faireman , Richard Thomas , Francis Haddon , William Brown. Then the several Indictments were read , which for matter and form were the same with the former , except onely that these were met at an house adjoyning to the dwelling house of Nicholas Lucas , in the Parish of All-Saints in Hertford . And Robert Crook aforesaid being by himself set to the Bar , Thomas Burge , Clerk as aforesaid , asked him , If he were guilty of this Indictment , or not guilty ? R. C. Where was it that I was taken ? Cl. In the house belonging to N. Lucas . R. C. Is not that within the Corporation ? Cl. Yes . R. C. It was read in the Indictment , that I was a Subject to the King ? Cl. Are you not ? R. C. Yea , I am , and being a Subject , whether I have not a due right to by tryed by the Court of the Corporation wherein I was taken ? Tho. Vic. Fan. You were committed to the County Goale , and so you ought to be tryed by us , or words to that effect . Cl. You are to plead guilty or not guilty now , and may be heard concerning that afterward . R. C. I am ignorant of your Laws , and do not know my time or place for that . Cl. Are you guilty , or not guilty ? you must plead . R. C. I have no guilt upon me , as for what I am accused and apprehended . Cl Set Thomas Crawley to the Bar , Are you guilty ; or not guilty ? T. C. Not guilty . Cl. Set Samuel Wolleston to the Bar. Are you guilty of those Crimes whereof you stand indicted , or not guilty ? S. W. Not guilty . Cl. Set Robert Faireman to the Bar ; Are you guilty of the Crimes whereof you here stand indicted , or not guilty ? R. F. I am not guilty of the breach of any just Law. Cl. Set R. Thomas , and Fr. Haddon to the Bar ; You stand here indicted fer being at an unlawful Assembly , in an house adjoyning to the dwelling house of Nicholas Lucas , with several other Malefactors : What say you , are you guilty , or not guilty ? R●chard Thomas . This pretended offence was committed within the Borough of Hertford , which Corporation hath power , by vertue of their Charter to try any matter of Fact within it self ( Treason and Felony excepted : ) and therefore I conceive , that I ought to be tryed at the Corporation Sessions , not at this Court ; for by the Magistrates of this Corporation we were committed , & some of us are Members of it , and therefore by them ought to be tryed . H. C. I must tell you , That the Justices of the Corporation have turned you over to us , and it is according to the Act that we should try you ; therefore you must plead guilty , or not guilty ? R. T. I think not so , for the Act saith of such pretended offences , that they are to be tryed within the Limit , Liberty , or Division wherein they were committed . Tho Vic. Fan. You must plead to this Court , for there have some of this Corporation been tryed in the like case , before the Lord Chief Justice Bridgeman ( one of the gravest , and most learned Judges that ever sate upon this Bench ) at the last Assizes here , they coming first , which is according to the Act. R. T. That might be done there , for that Court sate by a Commission of Oyer and Terminer , and in some sense comprehended the Corporation , but you are the ordinary Quarter Sessions , and have no such special Commission . — Interrupted . Tho. Vic. Fan. We have a special Commission , and have power to try you here . R. T. We were committed twice for that you call the first and second offence , by the Magistrates of the Corporation to their Prison , and for the third offence by some of the same Magistrates were sent to the County Goal , who are no Justices of the Peace for the County , ( meaning the Mayor , and Robert Deane . ) And further I would ask this question , Whether if the Corporation Sessions had come first , should such as had been taken in the County , and committed to the County Prison been brought from thence and tryed by the Corporation Sessions . One of the Justices upon the Bench J K. stood up and answered Yes ; by which it appears , that the young man hath more authority then knowledge of the Laws and Customs of the Corporation , although he be a Member of Parliament , as one of the Burgesses for that Corporation . T. Vic. Fansh. You shall not be permitted thus to stand pleading here , to over rise the Court. R. T. It is not like that I shall over-rule the Court , but the Court may over-rule me , although by Law they cannot . Cl. You must answer , whether you are guilty , or not guilty ? R. T. Not guilty , according to manner and form of the Indictment . Cl. Francis Haddon , what say you , are you guilty , or not guilty ? F. H. Inasmuch as I had no evil intent in meeting , I am not guilty . Cl. William Brown what say you , are you guilty or not guilty ? W. B. I am not guilty of evil doing . Proclamation being then made , That if any person had any thing to inform against the Prisoners at the Bar , they should come into the Court ; and they should be heard . Then the Clerk being about to swear the Jury , and John Taylor , Foreman thereof aforesaid , R●chard Thomas , one of the Prisoners at the Bar , called to the Cour● , saying , He claimed his priviledge by Law , viz. To challenge such of the Jury as he thought meet before they were sworn , saying , R. T. I except against the foreman , called , Captain Taylor , and desire he might not be sworn . H. C. What is the reason you except against him ? you must shew some cause why you challenge him , or else it shall not be allowed you ? R. T. I think I need not give any reason why , conceiving it my priviledge to challenge more then one , without shewing any cause ; but however I have something against him , He is a Military man , and hath been active in that party , against which I have been charged , to be ingaged in opposition ; and that therefore I may expect to have no justice from him ; and also that he was one of that Jury that had already brought in four of my innocent Friends guilty , with some other reason ; but he being a person chosen on purpose for that work , it would not be admitted he should be put by . A. C. You must shew greater reasons yet for your challenge , or else it will not be admitted . Tho. Fansh. This person hath been a very loyal Subject to his Majesty , and done him very good se●vice ; and therefore it should not be suffered , that so worthy a person should be so much dishonoured , as to be laid by , unless greater cause could be shewed ; as that he was a perjured person , or one convicted , &c. So that unless you have any weightier exceptions the Court will over-rule you . R. T. The Court may over-rule me in this thing , as they have already over-ruled me in a greater matter , as not to let me have my right , as a Member of this Corporation ; but by Law I am sure you cannot do it . — Interrupted . The said Tho. Fansh. You were committed to the County Goale , and by-Law we are to try you ; Swear the Jury . Then the Jury was sworn , and the Witnesses called and sworn , viz. Edward Laurence , Edward Tufnail , Robert Stoddar , Robert Tyte , John Lavender , who gave in evidence to this effect . That the Prisoners at the Bar were taken at such a time and place , met together , above the number of five ; but they said they heard them speak no words , nor do any thing but sit still : and to this they all agreed . H. Chancy . Was there forms in this house belonging to N. Lucas where they were met ? Edw. Laurence . Yes , there were forms . H. Chancy . Is it their usual Meeting-Place ? Witnesses . Yes . H. Chancy . You hear what the Witnesses say ( speaking to the Prisoners ) were you not at N. Lucas his house ? R. Crook . I have met at this house often , and have been there in the fear of God ( and in obedience to him ) in which I stand before you , and in which I am preserved here : and although I might be aware of what ye were minded to do , if my life and liberty lay at stake , I could not but in obedience to God meet there : But if any can say that I was there under colour and pretence of Religion , or to meet with Malefactors to disturb the Peace , or do any evil , let them appear , and bear witnesses of it , and let matter of Fact be proved against us . The Witnesses , prove nothing against us , but that we were met together , which is not the Crime exprest in that Law , on which our Indictment is grounded : Did we do any evil there ? Tho. Vic , Fan. That is not the thing , what you did there ; the thing is meeting . R. Thomas . I think not , for the Act hath relation to the end of Meeting . Prisoners . If our Meetings are not seditious , they are not contrary to the Act H. Chancy . I must tell you all such Meetings are seditious . Prisoners . Our Meetings are not seditious , neither have they been so proved . H. Chancy . Have you any thing else to say ? Pris. We are innocent . Henry Chancy . You were found met together above five in number . Pris. Many meet together upon many occasions , above such a number : that is not the breach of the Law , to meet onely , except some evil be done , or contrived at the Meeting . H. Chancy . What did you do at the Meeting ? Pris. Wait upon the Lord , to be refreshed by him , and for no evil design ; neither can evil be proved against us . Tho. Vic. Fansh. Do you think that the Law makers could expect that any should be able to prove what you did at your Meetings , except you should have a false Brother amongst you ( which I believe you have not ; * For I must needs say , that you are true to one another : but this is the notorious evidence of the Fact , that ye were met together above five at that house . R. T. I think that is not the notorious evidence of the Fact , meerly to be met together , unless something were acted , or done , which the scope of the Law provides against ; and therefore the preamble of the Act , which was a key or inlet into the intent and meaning of the Law makers , saith , * For providing therefore of further and more speedy remedies against the growing and dangerous practices of seditious Sectaries , and other disloyal persons , who under pretence of tender Co●sciences , do at their Meettngs contrive Insurrections , as late experience hath shewed . And now if any thing of this can be laid to our charge , let our Accusers appear : and further , let Witnesses prove that we at our Meeting were practising something contrary to the Liturgy of the Church of England , or else we cannot be found guilty , according to the Act. And I think thy self ( meaning Tho. Vicount Fanshaw aforesaid ) shouldst understand the intent of the Act , in regard thou wert one of the principal promoters of it in the House of Commons . Tho. Vic. Fansh. That 's more then you know . R. T. It 's credibly so reported . Tho. Vic. Fansh. Come , to the point , you have met there at other times for Religious Exercise , and therefore for that end you met there then . R. T. That doth not follow , you sometimes meet at the Bell in Hertford , to proportion Assessments ; do you alwayes therefore meet there for that end ? Tho. Vic. Fansh. When we meet at Church ( which you call the Steeple-House ) we alwayes meet to worship God. R. T. Not alwayes so , for sometimes there are Visitations kept there , &c. But however , I am upon my tryal , and the matter of Fact done there , should be proved by Witnesses against me , and not supposed and imagined . — Then interrupted . H. Chancy . Set him by . R. T. Jury-men , the Indictment should be grounded upon the late Act , and the matter of fact should be proved against us , or else you ought to acquit us , for you are Judges of Law , and Fact. — Interrupted again , and Henry Chancy said , They are of Fact , but not of Law. R. T. Yes , they are of Law as well as of Fact , and that may be proved . * R. T. Jury men , all that hath been proved against us is , that we were met together above the number of five . — Interrupted again , and Henry Chancy spake to the Jury . H. Chancy . The wise , judicious , and worthy Judge Bridgeman was of this opinion , That if any person shall meet with others , above five in number , at such Houses which are their common houses of meeting , and can give no good account what they did there , that is a presumption in Law , and not onely a presumption , but a violent presumption ; and they say they meet in the fear of the Lord , to worship him in Spirit . This they confess . Then were the Records commanded to be read , to prove the first and second Convictions : and he told the Jury That if they did believe the Witnesses , that they were met together , they must finde them guilty . The Prisoners would have spoken further to the Jury , but were not suffered , onely some few words were spoken by Rich. Thomas , as they were going out of the Court ; as to warn them of being over-awed by the fear of men , but judge righteously , as they would answer it to the Lord ; and that the matter was very weighty , and of great concernment ; and if but one of them would stand out in opposition to the rest , they could not find the Bill against us : for there were some in the Court that thirsted after our Blood ; but they could not drink it , except you of the Jury give it them . But the Jury was hastned away , who in as must hast returned in the space of a quarter of an hour . Cl. Set them all to the Bar. Set Robert Crook , Thomas Grawly , Samuel Wollaston , Robert Fairman , Richard Thomas , Francis Haddon , and William Brown to the Bar , which was done . Cl. Gentlemen of the Jury , are you agreed of your verdict ? Jury . Yes . Cl. Who shall speak for you ? Jury . Our Foreman . Cl. Is Robert Crook guilty of that unlawful Assembly , or not guilty ! Jury . Yes , he is guilty , and so they answered concerning all the other six above named . Cl. Look to them Goaler . Pr●s . Well , we are justified in the sight of the Lord , and we believe you will not be found clear , nor justified in the sight of God nor men , for this dayes work . Then the Court adjourned till three in the afternoon , and about four they met again : and Proclamation being made , the Goaler was commanded to bring seven more of the Quakers Indicted as aforesaid to the Bar. The Goalers bringing them to the Bar , they were called as followeth , first Michael Day ; whose Indictment being read , agreeing much with the former , save onely as to place of Meeting ( being in the Parish of Great Amwel in the Liberty of Ware , in an house adjoyning to the out-houses of Robert Dawsor . ) It was asked of him , Whether he was guilty of the Indictment , or not guilty ? M. D. Answered , Not guilty . Then John Thurgood was set to the Bar , and his Indictment also read in form as aforesaid ; and being asked whether guilty , or not not guilty ? answered , J. T. I am not guilty . After him , the rest of the number of Prisoners called for ; were set to the Bar successively , viz. John Presbon , John Reynolds , John Witham , William Adams , Robert Hart : Their Indictments read , and their answers returned in the negative , Not guilty , as aforesaid ; Onely this was added by some of them , That they were not guilty of those Crimes expressed in their Indictments , but were innocent peaceable men , and had transgressed no righteous Law. Then was a second Jury empanelled , whose names are as followeth , Edmond Hassel , Benjamin Jones , Edward Bache , Jonas Hunsdon , John How , John Flowre , John Hall , Thomas Jermin , 〈…〉 Broughten , John Ford , Thomas Jordan , Charles Noads ; and Henry Chancy stood up and spake to the Prisoners as followeth , and told them the Court had a minde to shew them favour , and that favour was this , If they would promise to meet no more together , above the number of five , the Court would discharge them ; what say you , have you any minde to accept of this favour of the Court ? John Bresbon . We have no minde to purchase the favour of the Court with such promises ; our Meetings are peaceable and lawful , and our Consciences are tender towards God , and we can promise no such thing , to gain more then our liberty . Hen. Chancy . Then swear the Jury . The Jury being sworn and charged ( as before ) well and truly to try betwixt the King and the Prisoners at the Bar , and true deliverance make , and to bring in their verdict , according to evidence . The Witnesses were called and sworn , whose evidence reached thus far ( and no further ) That they were taken at such a time and place , met together , above the number of five ; but that they heard them speak no word , nor saw nothing , but that they sate together in silence . Then the Prisoners called upon the Jury , to take notice , that no matter of fact was witnessed against them by those Witnesses : but the Jury seemed to give more heed to the minde of the Court , and what they would have them to do , then either to the Prisoners , or Witnesses . H. C. There are two Records against the Prisoners already , for two former offences ( which were read ) and as for this third offence , of which they stand indicted , the evidence is sufficient . His Memorandums ( or Breviates ) were also read , viz. what the Witnesses had said , and what the Prisoners had confessed , That they were met there in the fear of the Lord , to wo●ship him in spirit and truth ; and withal he told them , that if they did believe they were met , they must finde them guilty : And though all this while no matter of Fact was by the Witnesses proved , nor by the Prisoners confessed ; but onely meeting above five , in obedience to God , to wait vpon , and worship him in spirit and truth . The Jury was commanded to go forth , who did so , and quickly returned , agreed upon their verdict , that they were all guilty . Court. Look to them G●aler . Then Henry Sweeting , Henry Stout , and J●remiah Dean , were brought to the Bar , and their Indictments read , which agreed in form ; and being required to plead guilty , or not guilty : some of them insisted upon their liberty and priviledge , as freemen of the Borough of Hertford ; and Henry Stout alledged , That they ought to be tryed by the Mayor , and other Magistrates of the Corporation , according to their Charter , and their Oaths . H. C. The Court hath a particular kindeness for you , if you will accept of it ( viz. ) If you will engage to come at no such tumultuous Meetings any more , but onely stay at home with your own Families , you may be discharged ; and set it liberty . Hen. Sweeting . If I were sure that my life were to answer for the thing , I could rather offer up my life , as a sacrifice , then to engage to any such thing . And the other answered in like manner , that their Meetings being no unlawful Assemblies , nor seditious Conventicles , and that they neither acted nor contrived any thing of evil against the King , or any other person : If they suffered it was for their Consciences towards God , and for worshipping of him . Tho. Vic. Fan. I would not have you cheat your selves , it is not for Worship , for Conscience , or Religion , that you suffer ; but the matter of Fact is for Meeting ; the evil is to meet together , above the number of five . H. C. Said also something to the same effect , quoting Judge Bridgman his opinion therein , and his practice as a president the last Assizes , and a sufficient warrant for their proceedings , Then the Jury was called , sworn , and charged , in the usual form . as is before expressed ( being the same that brought in the former seven guilty ) the Witnesses also were called and sworn , whose testimony agreed in this onely , That they were taken at such times , and places , met together , above the number of five . H. Ch. What say you , what did you meet there for ? Prisoners We met there in the fear of God , for no evil end , but to worship him in spirit and truth , and not under colour and pretence . This answer H. Chancy noted down , together with the depositions of the Witnesses , and then spake to the Jury , saying , H. Ch. We have two records against the Prisoners at the Bar already ( which were read ) and they are sufficient for the first and second offences : and as concerning the third offence , you hear what the Witnesses say , That they were at such an house , met together , above five : And they acknowledge and confess , that they met there in the fear of God , to worship , &c. I think the evidence is sufficient , go forth . But before they went forth H. Stout was called again to the Bar ( who stood for a tryal by the Corporation ) and his Indictment was read , and it was said to him as to the rest , You stand Indicted , &c. Are you guilty , or not guilty ? H. S. I conceive I am not to answer at this Court , for any pretended offence , which is done within the Corporation ; but am accountable to that Court , within whose jurisdiction I live . Court. You must be tryed here , and cannot be tryed elsewhere . H. S. If I should plead here , then should I make a breach of the priviledge of the Corporation , which the Free-men and Magistrates of the Corporation are sworn to maintain ; and I being a Free-man , and an Inhabitant of this Corporation , it is my just right and priviledge to be tryed by the Corporation and neighbourhood that knows me . Tho. Vic. Fan. Harry Stout will you plead ? H. S. I do not deny pleading , so I may plead where I ought to plead . H Ch. You ought to plead here , I will give it so for Law. H. S. The Law saith , It shall not be lawful for any Justices of the County to intermeddle in a Town Corporate , where there is a Justice of the same . And further the Law saith , We will grant to all Cities and Towns Corporate , that they shall have their liberties and free Customs . Clerk. VVill you plead or not , if not you must be taken pro confesso . H. S. I am willing to plead , provided I may not be debarred of that which is my right , that is , that I may be tryed by the Corporation . Cl. The Corporation hath turned you over to us , and you must be tryed here . H. S. I desire the Court would be pleased to satisfie me , By what power the Mayor committed me to the County Prison , seeing by his Charter he hath no such power ; and without his Charter he is no more then one of us , or another man. To this they returned no answer , but bid the Clerk read the IndictMent , which he did , and then it was demanded of him , Whether he was guilty , or not guilty ? H. S. If the Court would be pleased to satisfie me in this one thing ; I know not but that I may plead , that is , By what power the Mayor committed me to the County Goale , or where he had it , seeing the Charter doth not give him it : for the Mayor hath the same power in the Corporation , to try all things that are to be enquired of , as the Justices in the County ; for the Corporation hath power by their Charter to try all persons , Trespasses , and all offences whatsoever , except Treason , Murther , or Felony , or the taking away of Life or Limb ; so he hath no power to commit to the County Prison in this case , but to his own prison , which is allowed by the Charter . If the Court please I will read the Copy of the Charter : so they bad him read it ; and as he began to read , they asked him if it were in Latine , he said no ; then they would not let him read it . Court. Will you plead or not ? if not , sentence will be passed upon you as mute , and you will lose the priviledge of a Jury . H. S. I desire the Court would give me an understanding of the Act ; for as I understand it , I do not conceive it doth at all concern us ; for by it , Meetings are allowed , so they are not above such a number ; and certainly a number cannot be hurtful of it self , provided the intent be not evil : So I conceive the Act is against such as do intend evil at their Meetings , as to plot and contrive against the Government : we are no such , but our intent is really to worship God , and nothing else . Cl. That 's your mistake , The Act is made against all Meetings , under pretence of Religion of above five persons in number . H. S. It would be an absurd thing to think that the Act is against worshipping God ; so understanding of it , it would violate the Kings promises , which in three Declarations ( that are publick to the world ) say , That no man should be disturbed in matter of Conscience , provided they lived peaceably : And I dare presume to say , That if the King were asked , whether any breach should be made of his promises , he would say no , not for abundance . For in his Speech to the Parliament , he saith , No man shall have power to charge us with the breach of our promises ; so that the Act cannot be so understood , but as it self sayes , against such as shall at their Meetings contrive insurrections . Court. We do not deny you your Religion , but you may meet , so you meet not above the number of five , that you may not have any opportunity to contrive insurrections . H. S. Some have had a suspicion of us , but God knows we have no such design ; but our design is to promote righteousness and holiness , and to reprove evil where ever we see it ( although it be in the great ones of the world ) and that we may live a godly life , in all honesty ; and this is our design . Court. We permit you to plead , and you make a speech ; will you plead to your Indictment ? H. S. I do not deny pleading , neither do I contemn the Court , but do expect my priviledge , to be tryed by the Corporation ; and if it be not granted me , I do take it as a great injustice done unto me . Court. If you will not plead you shall be recorded , and sentenced as a mute . H. S. I do not deny pleading . Court. Record him . H. S. I thank God you have nothing of evil against me ( now nor formerly ) to condemn me for ; but it is purely for Conscience sake , for worshipping God. One of the Jury , as he stood at the Bar told him , That if he did plead they should finde him guilty . So it seems it was determined beforehand what to do ; and that all their shew of a legal Tryal was but under colour and pretence , having fore-judged them , and before hand concluded to condemn them . So the Jury went forth , and about the space of a quarter of an hour , returned agreed upon their verdict . And being asked , if they were agreed answered , Yes ; and who should speak for them , answered , their Fore-man : who being asked if Henry Sweeting were guilty of the Crimes : he stood - indicted of , or not guilty ; he answered , guilty , and so of all the rest . Court. Look to them Goaler . Then was Henry Stout set again to the Bar , and his Indictment read the third time ; and he still desiring to be tryed by the Court , that ought to try him , viz. The Court of the Corporation . The Clerk recorded him again for a Mute the third time . This done the Goaler was commanded to fetch the rest of the Prisoners to the Bar , being one and twenty persons , which also was done ; and proclamation being made , that all persons should keep silence while Judgement was given . The Prisoners were called over severally ( one after another ) to whom Henry Chancy directed his speech particularly as followeth , viz. What say you Lewis Laundy , why judgement of transportation should not be passed upon you ? L. L. I am innocent in this matter , and have not transgressed this Law , for our Meetings are not contrary to the Liturgy , but your practice is contrary to it ; for that sayes , Cursed is he that parteth man and wife , which thing you are doing this day ; and assuredly the Lord will reward you according to your deeds . Then Henry Chancy being about to pass sentence , Richard Thomas called to the Court , and said , hold , there is something to be said first before the Sentence is passed : whereupon Henry Chancy said , Richard Thomas , what have you to say why judgement of transportation should not be passed upon you . R. T. I have much to say , First , nothing hath been proved against me , as matter of Fact , which should deserve such Sentence . And again , I ought to have been tryed by the Corporation for the pretended offence ; and therefore there ought to be an arrest of Judgement . H. Chancy . As to that you have had a fair tryal , and the Court doth over-rule you in that thing , and you have been answered . Then John Reynolds was asked what he had to say , why sentence should not be passed upon him . And Tho. Vic. Fansh. stood up and said , He had done very much for him at the Assizes . To which J. R. answered , That the light in his Conscience would convince him of the evil he had done to him ; whereupon Tho. Vic Fansh. retorted in a rage , That the light you hold is one thing to day , and another thing to morrow . Before sentence , several others of the Prisoners said , They were innocent , and had not deserved any such sentence . But H. C. said , Your plea of innocency will not now avail you . The Jury hath found you guilty ; therefore you must hearken to your Sentence . So the Prisoners were set to the Bar , and sentence was pronounced by him as followeth , Richard Thomas , John Bresbon , Robert Fairman , William Brown , Francis Haddon , Samuel Wollaston , Thomas Crawley , John Reynolds , John Witham , Robert Crook . It is awarded , and the Court doth award , That you , and every of you shall be transported beyond the Seas , to the Island of Barbadoes , being one of his Majesties Plantations , there to remain seven years . Then * Sentence was also pronounced upon the rest thus , viz. Lewis Laundy , William Burre , Thomas Burre , Thomas Moss , Michael Day , Robert Hart , William Adams , John Throughgood , Henry Sweeting , Jeremiah Dean , Henry Stout , It is awarded , and the Court doth award , that you , and every of you shall be transported beyond the Seas , to the Island of Jamaica , one of his Majesties Plantations , Forreign , there to remain seven years . But before the Prisoners went from the Bar , divers of them expressed themselves to this purpose , viz. Richard Thomas said , The Lord justifies though you condemn and sentence us . And be it known unto you , that I account it great honour , and much mercy from the Lord that I have been preserved unto this time , to hear a testimony for Gods eternal truth , against such a generation of men as you are : And as Sentence was pronouncing , Lewis Laundy ( one of the Prisoners directed these words to Henry Chancy , Alas for thee poor Chancy , ( observing a great change in his speech and countenance ) it had been well for thee if thou hadst not done this dayes work , &c. After a little space the said Henry Chancy recovering himself , spake to the Prisoners as followeth , viz. If you , on every of you will pay one hundred pound into the Court , you may be discharged from this sentence , and the Court shall not be discharged till the morning . It was now after the 9th . hour at night , and the Court adjourned till eight the next morning , the Prisoners being remanded back to Prison . On the morrow about the 7th . hour the Court met again ( being the third day of the Sessions ) and the Goaler being ordered to bring the forenamed twenty one persons , or whom sentence was passed : they were brought accordingly , and set to the Bar , and called over . Court. Then the Court demanded of every several person respectively , whether they would pay down their several hundred pounds to redeem them from the sentence of transportation that was passed upon them . Pris. To which they returned , their several answers , some whereof are as followeth . Lewis Laundy . It is for the testimony of my Conscience towards God , that I am sentenced , and if I had an hundred lives , and could redeem them all with an hundred pence , I should not give them in this case . Rich. Thomas . Be it known unto you , that the service we are called unto , is more honourable then to be purchased off , with money ; and therefore if the tenth part of a farthing would do it , I should not give it you : and further he also said , the Religion we profess , we are neither afraid , nor ashamed to suffer for ; it is the Truth , and shall stand over the heads of all such transgressing wretches as you are . Tho Moss . I am in the service of God , and I do not intend to hire my self out of it ; but you had more need to hire your selves out of the service that you are in R. Crook . Whether shall I be free , if I should pay an hundred pounds . Court. Yes . R. C. Then I may go meet again with those you call Malefactors , to the disturbing of the Kings Peace . Court. Yes , paying an hundred pound he might , for the Law said so . Will you pay an hundred pound that you may not be transported . R. C. No , I have not so much money to spare . Others H. S. R. F. T. B said they were satisfied in their hearts and consciences , that they had done no evil , and therefore could not consent to give one farthing , or words to that effect : and Henry Stout ( being included in their unjust sentence , notwithstanding his just Plea to the contrary ) delivered himself in these words ; Before I give an answer to your demand , I do expect a legal Tryal ; and further desiring to be heard to speak a few more words , said , I remember I heard some upon the Bench speak very contemptuously of the Light. Now they chat despise the light despise Christ , for the light is Christ , and was made manifest , to destroy the deeds of darkness , and to condemn sin in all its appearances ; for he that is of God walks in the light , as God is light ; whereupon they cryed , That is true , that is true , but would not endure to hear any further of that truth , but cryed Take him away , take him away ; and so he had liberty to speak no more . Friend , whoever thou art that readest the precedent passages , mayest observe , That though Henry Chancy ( the Judge of this Court of pretended Justice ) did oftentimes urge the Prisoners to confess what they met for , and what they did at their Meetings ; yet when some of them did confess that they met upon no other account , but to worship God , and to wait upon God in the Spirit : when he came to speak to the Jury , he made that confession to be the chief ground for the Jury to proceed , to finde the Bills ; whereupon they are sentenced ; notwithstanding one that was chief among them said ( more then once ) that they had their Religion free , and they meddled not with Worship , Conscience , and Religion ; so that any people that have any Religion in true simplicity ( be it of what form it will ) that have not sold all honesty in that profession ( on purpose to please and serve the present times ) may see that the main ground of this grand persecution is for worshiping God in Spirit : and as it is said that one of the eminentest among them that sit in the seat of Cruelty and Violence in this day , hath said , that this Act was made against worshipping God in spirit : and if ever any person in this Nation read or heard of any people or nation , that hath so directly in plain words and open deeds manifested such defiance and opposition to the worshipping of God in spirit and truth ; notwithstanding the Scripture speaketh expresly , That God is a spirit , and will be worshipped in spir●t and ●ruth , and that these men do own the Scriptures in word ) let him come forth and endeavour to justifie this generation of Men. And further observe , that nothing is here punctually proved ( as to the breach of the late Act ) but onely meeting above the number of five , which ( without the proof of Sedition , or breach of the Peace ) can be no violation of the Act : so that people may see the unjust proceeding of these unrighteous Judges , who pretend Law for their rule , in this matter , but practice none of it , as was clearly observed by them that were spectators ; for no clear evidence they had for what they did : the Witnesses deposing onely their meeting together , but nothing that they spake or did ; and this was the great pretended Crime they sentenced them for . O generation of Vipers , do you think to escape the damnation of Hell for your illegal proceedings ? who are not content to do wickedly your selves , but either fright or flatter other ; to do the same . ( As one of the Jury said at the Bar , besides what others were over-heard to say in a threatning way ) what numbers were warned to attend your wicked service , that you might have your choice of fit instrumments to do your abominable work . O height of impudence and hard-heartedness , that you should dare do such things , and yet before the people , cover your wickedness with smooth words , saying , we do not deny you your Religion , and yet condemn them for it . God takes notice of these things , and if such great woes were pronounced against such as did not fit , when he was in prison , and did not feed him when he was an hungry , and cloath him when he was naked , what will be their portion , who when he was at liberty cast him into prison ? and when he had food took it away from him ? and when he had cloaths stript him naked . Inasmuch , saith Christ , as ye do it unto the least of them that fear my name , ye do it unto me . But it was the portion of the people of God in dayes past to be so dealt withall by an hard hearted generation , as may be seen , Mat. 10.17 , 18 , 19. But beware of men , for they will deliver you up to councels , and ye shall be brought before Governours and Rulers for my name sake , for a testimony against them , &c. The End. Notes, typically marginal, from the original text Notes for div A60650-e130 * 1 part Cooks Inst. Sect. 366. fol. 226 , 227 , 228. To H. Sweet . * It was observed in his speech , countenance , and deportment , by the spectators , that while he was passing sentence , he was as smitten of the Lord , and ready to faint away under the sence of his stroke for the wicked works he was about . 
A63511	----	A true discoverie of the ground of the imprisonment of Francis Ellington, Thomas Cocket, and Edward Ferman whose outward dwellings is in Northamptonshire, who are cast into the common goale in Northampton by the men that are now in commission to do justice, who never read us any law, or any evidence came against us, shewing our transgression as the following lines make manifest : he that hath an eye to see, let him see, and he that hath an ear to hear let him hear. F. E. (Francis Ellington) This text is an enriched version of the TCP digital transcription A63511 of text R37161 in the English Short Title Catalog (Wing T2683). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 25 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A63511 Wing T2683 ESTC R37161 16263311 ocm 16263311 105155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63511) Transcribed from: (Early English Books Online ; image set 105155) Images scanned from microfilm: (Early English books, 1641-1700 ; 1602:10) A true discoverie of the ground of the imprisonment of Francis Ellington, Thomas Cocket, and Edward Ferman whose outward dwellings is in Northamptonshire, who are cast into the common goale in Northampton by the men that are now in commission to do justice, who never read us any law, or any evidence came against us, shewing our transgression as the following lines make manifest : he that hath an eye to see, let him see, and he that hath an ear to hear let him hear. F. E. (Francis Ellington) [2], [10] p. Printed for Giles Calvert ..., London : 1655. Signed: Francis Ellington (p. [7]), Edward Ferman (p. [9]), and Thomas Cocket (p. [10]) Reproduction of original in the British Library. eng Society of Friends -- Apologetic works. Persecution -- England. A63511 R37161 (Wing T2683). civilwar no A true discoverie of the grovnd of the imprisonment of Francis Ellington, Thomas Cocket, and Edward Ferman, whose outward dwellings is in No F. E 1655 4771 5 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-11 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-12 Jonathan Blaney Sampled and proofread 2006-12 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A TRUE DISCOVERIE OF THE GROVND OF THE IMPRISONMENT OF Francis Ellington , Thomas Cocket , and Edward Ferman , whose outward dwellings is in Northamptonshire , who are cast into the Common Goale in Northampton , by the men that are now in Commission to do Justice , who never read us any Law , or any evidence came against us , shewing our transgression as the following lines make manifest . He that hath an eye to see let him see , and he that hath an ear to hear let him hear . And Judgment is turned away backward , and Justice standeth a far off , for Truth is fallen in the streets , and equity cannot enter ; yea Truth faileth , and he that departeth from evil maketh himself a prey . Isaiah 59. 14 , 15. verses . LONDON , Printed for Giles Calvert at the Black-Spread-Eagle , at the West end of Pauls , 1655. A true Discovery of the ground of the Imprisonment of Francis Ellington , Thomas Cocket , and Edward Ferman , &c. I Francis Ellington , living in Wellingborough in the County of Northampton , about the 9. day of October 1654. being in my Calling and employment at a Faire at Harborough in Lecestershire , and hearing that there was one Willing Dewsbury a Yorkeshire man at a friends house there ; and he was that day to declare the word of the Lord to the Consciences of the people ; and being free in my spirit to go to hear him , I went to the friends house , and heard him declare the word of life to my Conscience , which raised the witness of God in me , that did own what he spake to be the Word of the Lord ; which my understanding did enlighten to see the way to eternal life , which I had long sought in my imagination of the Saints condition . Then was I moved of the Lord to desire his servant , who to me declared His word , when he was free in his spirit , to come to my house , which he did upon the 27. day of the 10. Month called December , and a friend with him whose name is Joseph Storre , who stayed at my house that day and night ; and on the morrow Richard Denit Constable of the Town , came to my house with a warrant from Thomas Pentlow called Justice , and said , that he came to apprehend one of those two that were at my house ; I asked him if he had a warrant , he said he had : I desired him that he would let me read his warrant : which he did , and I reading it , and finding no name , in the warrant , of him he should apprehend , but for one he called Quaker ; I replyed , that I could not see how he could apprehend any of those two in my house by vertue of that Warrant , seeing there was not any name in the Warrant , but the Constable laid hands on William Dewsbury , and said , that he was the man , and that he should go with him before the Justice , which he did the same day , and Joseph Stor was moved to go with him to Thomas Pentlow's house in Wilby ; then I being free in my spirit , did with other friends go along with them to Thomas Pentlows house , and there hearing the examination of William Dewsbury and Joseph Stor , and after that Thomas Pentlow had made their Mittimus , and gave the Constable charge of them , the said Thomas Pentlow came forth of the room into another room whete I and other friends were , and asked me , and one Richard Smith what we did in his house , and who gave us leave to come into his house ? and threatned us to make us answer our affronting him in his house at the next Sessions . Then I , and Richard Smith told him ▪ that we came not to affront him in his house , neither could he prove it by our carriage since we came into his house ; but the occasion of our coming thither at that time was to require of him to do us Justice . He asked for whom would you have justice against ? We replyed for one Bridget Makernes of Findon , which was at that instant in his house . He asked us , what she did to us ? We answered , that about two weeks before , the said Richard Smith and my self , and another friend with us , went to Findon , and the said Briget Makernes ( as we were peaceably passing through the street in Findon ) did abuse us in throwing water at us , and stones , and dirt , and calling us rogues , witches and Divels ; yet we gave her no cause , not spoke not to her , but left her ; and for this abuse and affront done to us , we come to thy house , to desire justice of thee against the said Bridget . Thomas Pentlow answered , that she had served us right for ought he knew , and further said , that hewould not do any thing for us against her ; but charged us , to be forth-coming ▪ and he would send a Warrant to the Constable before the Sessions to bring us to answer for the coming into his house . We replyed and said , that he might do his pleasure , and so departed . About three days after , I was moved of the Lord to write these following lines , and sent them privatly sealed up , to the hands of Thomas Pentlow . The Letter . THus saith the Lord God ▪ Be wise ye Kings , be learned ye that are Judges ( or Justices ) in the earth ; serve the Lord in fear , stand not in your own will when you judg between man and man ; but stand in the will of God , and execute true judgment ; for you must all give an account to him of your deeds done in the flesh , whether good or evill ; and now the Lord begins to roar out of Sion , and to utter his voice from Jerusalem , and wo to all the inhabitants of the earth , saith the Lord God ; and now the time is come that we shall no more say , the Lord liveth that brought the children of Israel out of the Land of Egypt ; but the Lord liveth that hath brought up , and led the seed of Israel out of the North Country , and from all Countrys where I have scattered them , and they shall dwell in their own Land , Jer. 23. 7 , 8. and now the Lord hath made the tidings out of the North to trouble the inhabitants of Babel , and it will more trouble them yet : it will make them gnaw their tongues for sorrow , and blaspheme the God of Heaven ; for their plagues shall be exceeding great . Now to the light in thy conscience which Christ Jesus hath enlightned thee withal , am I commanded to speak these words , that with it thou mayest examine , and see how thou executest Justice ; and how thou didst execute Justice upon those two faithful servants of the living God that thou hast committed to prison ; the Law of God in thy Conscience saith , that he that preacheth the Gospel hath a lawful Calling , and is no vagabond though he have no outward habitation , and the Spirit of truth made it manifest in the person of Christ ; and he that saith he abideth in Christ , ought so to walk as he himself walked : and he that is commanded of the Lord to preach the Gospel , though he be a Judg ▪ Justice , or whoever , must when God Calls him , leave Father and Mother , Wife and Children , and all , and must go preach ; for whoever he be that sets himself down in a Parish , and there to stay during his life to preach ( as he calls it ) to a people , I affirm that Person was never sent of God to preach , but is a false Prophet ; for there is not one such example in all the Scripture , and Christs Commission is contrary to it ; but blessed be the God of Heaven , the Lord hath now raised both Justices , Colonels , Captains , and many hundreds of others in the North , that go hundreds of miles preaching the Gospel , as those thou hast sent to prison did : Now I do tell thee , the light of Christ in thy conscience would not have had thee to have been offended at me , and others that did not put off our hats , and bow to thee ; but it was thy will , and the will of man is the Beast spoken of in Revelation ▪ that ascended out of the bottomless pit . Thou shouldest have put a yoak upon thy beast , for it belongs to him , and not have desired honor , for that belongs to God : thy will is the Beast , the Beast is the Serpent , and dust shall be the Serpents meat ; therefore look for no other meat for him of the servants of the living God , and the light of Christ in thy Conscience tells thee , thou shouldst not have been offended at me , and others for speaking to thee , in the language of Thee and Thou ; but here thy will , thy Beast , thy Serpent having not his yoke on , began to be unruly , and would have had flattering speeches , as yes forsooth , and I pray you Sir , and I thank your worship , Sir ; but the language of the Spirit of truth , and of God himself , was that I & others spake , to thee which was Thee and Thou , and if thou beest offended , thou maiest , I will ask thee , did'st thou ever put up any petition , or request to the God of Heaven in all thy life time ? and di'dst thou not desire it in the language of Thee and Thou ? speak , and blush for shame , and cover thy lips that thou shouldest be so proud to desire more of thy fellow-creature than thou wilt give to the God of Heaven thy self . Besides , thou art in a begging condition , when thou speaks Thee and Thou to God ; but I and others came not a begging to thee when we spoke Thee and Thou to thee ; therefore look to the light Christ hath given thee , it will learn thee to put a yoak upon this unruly beast thy will , and to give thy Serpent dust to eat , for childrens bread must not be given to dogs . I know I speak a mystery to thy dark mind , and the whore that sits upon the scarlet coloured Beast thy will , which is thy imagination , and carnal wisdom , shall never understand me ; but to the light of Christ in thy conscience I speak , and that bears me witness , I speak truth , and it understands me ; the light of Christ in thy conscience tells thee , that there was never any persecution of the truth , but a Priest had a hand in it , and he gets the wicked powers of the earth , to carry him to do his mischief ; for as the carnal wisdom , and imagination cannot do any thing without the will : ( which is the Beast that carries them ) no more could never the wicked Priest ( which is the whore ) do any thing in persecuting the righteous seed , but by the help of such Magistrates as are evil , and corrupt in all ages , ( which is the beast to carry them ) and these in all ages joyned together ; But the Beast was taken , and with him that false Prophet , and cast into a Lake . Now I am commanded of the Lord to speak a word to thee concerning thy family ; for I see unfruitful works of darkness acted by them ; and therefore I give them a word or two of reproof , I see divers of them when I was at thy house laughing at the servants of the Lord ; and Solomon saith of laughing , that it is madness and folly , and they gave out in my hearing jeering words , and scornful words , and those that sit in the seat of the scornful , read what will become of them : and I see them given to pleasures , and he that lives in pleasure is dead while he lives , and bodily pleasure profiteth little , but godliness is profitable unto all : their tongues are all unbridled , and when the tongue is unbridled , it is an unruly member , and it is set on fire of hell . I charge thee and them to repent , and Fear the living God ; for the Lord is now arisen in England , and you must be purged ; for the haughtiness of man He will bring down , and lay low : and though you prison the servants of the living God , yet God will bring up others amongst us that will be faithful in doing his message , in crying out against the sins of high and low , Priest and people , in City and Village , Markets , and Steeple-houses : and they cry , repent and fear the living God , and return to the light of Christ in your own Consciences , which convinceth you of sin , and of evil deeds : and for this the wicked world persecutes them , to fulfil the Scriptures ; but a body God hath prepared them , and they can suffer more then the wicked world can inflict upon them ; and when the wicked have punished what they can , they will forgive them and pitty them and when they are beaten they resist not , when they are cursed they bless ; and thus the seed that the Lord hath brought out of the North Country is grown to a thousand , and ten thousand in all parts of England : and the high Cedars begins to fall apace in England , to this mighty power of God ; for the Lord is very terriblè before the Northern Army , that the scornful world call Quakers ; yet not one of these Souldiers hath so much as a stick in their hands ; but they have a sword in their mouths , and with it they slay the Nations ; therèfore you that are called Justices , you may put them in prison , but you cannot take away their Swords ; for they can slay as well in prison as without : and one of them through the power of God , dare encounter with a thousandi , and overcome them ; him whom thou hast cast into prison , with his sword slew two mighty men , and their familiès in Bedfordshire this last week ; and he hath slain me , and hundreds more in these parts : and now thou hast sent him to slay some in North-hampton with this sword in his mouth ; and I am sure the slain of the Lord will be many thereabouts : and happy had thou been if he had slain thee when he wàs at thy house ; for thou must be slain with the sword , or else thou shalt nèver see thy Saviour ; therefore look to the light of Christ in thy Conscience , and with that light bring all thy evil deeds to light , and to the sword of the Lord , and wait in this : light for the power of Christ , to cross thy will and imagination , and that power will lead thee up to Christ , and then thou wilt take up thy cross to thy will , and untill thou doest it thou art no Disciple of Christ , profess what thou wilt ; for if thou doest profess more than thou doest possess , thou art an hipocrite . Thus in love to thy poor soul , I àm moved of the Lord to write this to thee ; and if thou hast an ear to hear thou wilt hear it : so I remain a friend to that which is pure of God in thy conscience , called and known to the world by the name of Francis Ellington . The Superscription was , This to be delivered to Thomas Pentlow called Justice of the Peace , in Wilby . I Beeing free in my spirit to go to the general Sessions holden at Northampton , the 10. day of the 11. Month called Ianuary 1644. to hear the tryal of the two friends William Dewsbury , and Ioseph Stor , which were committed by Thomas Pentlow ; the men called Justices , which sat to have done Justice , hearing I were there , called me into the Court , and read this foresaid Letter , that I were moved to write to Thomas Pentlow , as a charge against me ; and asked me , if I would find sureties for my good behaviour ; but I replyed , and desired them to read me a Law , wherein any thing writ in that letter were a transgression of ; but they denyed to read me any , and forthwith commanded the Jaylor to put me in Prison , which was accordingly done . It were Ordered afterwards that I went forth of Prison upon Bail for appearance at the next Sessions ; and according to my engagement I did appear upon the 24. day of the second Month called April 1655. at the Castle in Northampton , where the Sessions were then holden ; And at that time there sat upon the Bench , Iohn Clark Serjeant at Law , George Benson , Henry Bartlet , Iohn Brown , Iohn Thornton and Iohn Mansfield , who sat there to have done Justice ; and when I were called in , not any accuser appeared to my face , nor any Charge was read ; but the men that were in Commission required of me , to find sureties for my good behaviour till the next Assises . I desired them to read me a Law which I had transgressed , before they required Bond , and here I am present to answer what the Law required . But they no Law would read me ; but commanded the Joaler to put me in prison , where I am in the low Goal amongst those arraigned for fellony and murther , waiting on the Lord , until he Judg my Cause , and establish righteousness in the Land . Francis Ellington . To that of God in all Consciences , I lay this before which is formerly written , to Judg between me & those that proceed against me , who hath twice cast me into prison , and never read me any Law I had transgressed ; but hath separated me from my Wife and five Children , and my outward calling , and employment I had in the world . Here , by their fruit they are made manifest whose children they are ; for to satisfie their wills , they acts contrary to the righteous Law of God , and the Law of the Nation in what they have done ; but to the Lord God of Heaven and Earth , who pleads the Cause of the innocent , and will arise in his mighty power , and deliver his people forth of the hands of all that oppress them , on whom I wait , and will me deliver out of the hands of these unreasonable men , that in their dark minds do , they know not what . Therefore be warned ye Rulers of the earth , and take heed of abusing the power put into your hands to satisfy your wills in oppressing the innocent , as the late King and his adherents did , whom the Lord hath cast out in his wrath , and consumed in his displeasure ; and if you who hath acted in your wills contrary to the Law of God , do not speedily Repent , and turn to the light of Christ in your Conscience , to guide you in obedience to the will of God , to do as you would be done unto ; The Lord God of Heaven and Earth will cut you off , as he hath done , and will do the evil doers : and Peace shall be upon the Israel of God . F. E. A true Declaration of the Ground of the imprisonment of Edward Ferman , in the County of Northampton . I Being moved of the Lord the 15. day of the second Month called April to go to Farndon Steeple-house ; and Samuel Glover , who the people calls their Teacher , being there speaking to the people , I went to the place , and there stood peaceably , and the Priest seeing of me called to the Officers three several times , to take me out of the house , which they did : and forced me forth out of the door ; and there I stood until the Priest had done , and was come down out of his high place , and the people were some of them departed ; then I was moved to go in again , and spoke some word unto the people : and the Priest seeing me went up again into his High place , and named a text of Scripture , and called to the people to keep their places , but they would not ; and then he came down , and commanded the Constable ro keep me in his custody , which he did ; and the next day Samuel Glover procured a Warrant from John Mansel of Thorp , wherein it were expressed , that I were a wanderer , and an idle person ; yet I lived within four miles of that place , wrought hard for my living with one Thomas Cocket of Dingley in Northamptonshire , Shoomaker . The Constable the next day had me before John Mansel , and John Brown , who then was at Thorp aforesaid ; and when I came before them , they told me I were there accused for disturbing Mr. Glover ; Answer to them was made , that before I spake Samuel Glover had done , and came down , and he was the disturber in going up again , and named a text : which it was declared to him before the men that there sat to have don Justice that what he did it was for a snare , and he answered that he would do so to all that came thither ; then John Mansel , and John Brown a Mittimus made , and sent me to the Common Goale in Northampton , where they say I must lye for three months , where by the power of the Lord I in patience wait , until the Lord plead my Cause in his righteousness . Edward Ferman . A true Declaration of the Cause of the imprisonment of Thomas Cocket in the County of Northampton , that no lye might rest upon the truth : for the simple sake I am moved to give it forth . I Meeting with a friend that walked honestly , and soberly in the truth ; about two weeks after , I hearing this friend were in bonds , I went to visit him at one William Steel's in Kettering , and desired to speak with him ; Answer were made , that he had an order from Justice Brown that none might speak with him ; I went away , and afterwards could find no rest in my spirit , until I writ the following lines , which was sent to John Brown . The Letter is as followeth . JOhn Brown , I went to William Steel's house , where there were a friend prisoner , and desired to speak with him ; he told me he had order from thee , that none might speak with him . Is this to do as thou wouldst be done unto ? thou hast a light of Christ in thy Conscience , which bears witness with the Law of God , and tells the thou shouldst do as thou wouldst be done unto : In persecuting one of Christs little ones thou hast done it unto Him ; and wo is thy portion . A lover of that which is pure of God in thy Conscience , Thomas Cocket . This is the substance of what was writ , which was about the 4. day of the first month called March . ANd on the 16. day of the second Month called April , I heard that Edward Ferman my servant , were apprehended with a Warrant for a wanderer , and idle person , and carried before John Mansel , and John Brown , who is in Commission to do Justice : I went to John Mansels house to justifie that he was no wanderer nor idle person ; but with me wrought painfully with his hands . Iohn Mansel seeing me there , required Bonds for my behaviour , for writing the aforesaid lines to Iohn Brown : and Iohn Brown being there , I desired of them to shew that Letter I writ , and a Law which that Letter had transgressed : but they refused both , and told me if I would not find men to be bound , I should go to prison : so no Law they would me read , but a Mittimus made , and sent me to the Common Goale in Northampton , and a copy of the Mittimus I am denyed by Iohn Snart Keeper of the Goale . And at the General Sessions holden at North-hampton the 24. of the 2. month called April , I was brought before Iohn Manssil , Henry Bartlet , and Iohn Thornton , who was in Commission to do Justice , and the Mittimus was read as a charge against me , & the substance in it was , for writing the foresaid lines to John Brown , I desired them to read me the Letter , and a Law that any thing writ in the Letter was the transgression of ; but they denyed to read any Law , and they required bond for my behaviour , before they proved me a transgressor of the Law : so sent me back to prison , where I had been , and am in the dungeon amongst those arraigned for fellony and murther , so am separated from my wife , children , and family ; yet through the power of God , I am kept in measure , to stand as a witness against the unrighteous practices of men , and am made to wait patiently , until the Lord Judge the Cause of the innocent . Thomas Cocket . FINIS 
A65876	----	The path of the just cleared, and cruelty and tyranny laid open, or, A few words to you priests, and magistrates of this nation, (who say we deny the Scriptures, and that we are antichrists and deceivers, and that we deny the Word of God) wherein your oppression and tyranny is laid open, which by you is unjustly acted against the servants of the Living God, who by the world which hate the light of Christ, are in derision called Quakers : wherein also is something declared both to judges and justices ... : also the ground and cause of the imprisonment of George Whitehead and John Harwood ... / from the spirit of the Living God in me, whose name in the flesh is George Whitehead ... ; also a paper against the sin of idleness ... Whitehead, George, 1636?-1723. This text is an enriched version of the TCP digital transcription A65876 of text R206645 in the English Short Title Catalog (Wing W1944). 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A65876) Transcribed from: (Early English Books Online ; image set 107454) Images scanned from microfilm: (Early English books, 1641-1700 ; 1136:19) The path of the just cleared, and cruelty and tyranny laid open, or, A few words to you priests, and magistrates of this nation, (who say we deny the Scriptures, and that we are antichrists and deceivers, and that we deny the Word of God) wherein your oppression and tyranny is laid open, which by you is unjustly acted against the servants of the Living God, who by the world which hate the light of Christ, are in derision called Quakers : wherein also is something declared both to judges and justices ... : also the ground and cause of the imprisonment of George Whitehead and John Harwood ... / from the spirit of the Living God in me, whose name in the flesh is George Whitehead ... ; also a paper against the sin of idleness ... Whitehead, George, 1636?-1723. Harwood, John. To all you rulers, gentry, priests, and people. 26 p. Printed for Giles Calvert ..., London : 1655. "To all you rulers, gentry, priests, and people ..." signed: John HArwood, p. 24-26. Reproduction of original in the Union Theological Seminary Library. eng Society of Friends -- England -- Apologetic works. Dissenters, Religious -- England. Persecution -- England. A65876 R206645 (Wing W1944). civilwar no The path of the just cleared; and cruelty and tyranny laid open. Or a few words to you priests, and magistrates of this nation, (who say we Whitehead, George 1655 9925 24 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PATH of the JUST Cleared ; AND Cruelty and Tyranny laid Open . Or a Few Words to you Priests , and Magistrates of this Nation , ( who say we deny the Scriptures , and that we are Antichrists and Deceivers , and that we deny the Word of God , ) Wherein your Oppression and Tyranny is laid Open , which by you is unjustly acted against the Servants of the Living God , who by the World which hate the Light of Christ , are in Derision called Quakers . Wherein also is something declared both to Judges and Justices so called , concerning Contempt of Authority . Also the Ground and Cause of the Imprisonment of George Whitehead and John Harwood , who are Sufferers for the Innocent Truths sake , In the Goal of Bury in Suffolk . Also a Copy of a Paper , which a Servant of the Lord called Richard Clayton , was moved to set upon a Steeple-house Door at Bury in Suffolk , for which he was caused to be whipped by one Thomas Waldegrave , Justice of Peace in the said County . But though hand joyn in hand , the wicked shall not be unpunished ; but the Seed of the Righteous shall be delivered , Prov. 11. 21. From the Spirit of the Living God in me , whose name in the flesh is George Whitehead , who for Sions sake cannot hold my peace , but testifie against her Oppressors : who am a Sufferer as aforesaid , the 4. day of the 7. month . 1655. Also , A Paper against the sin of Idleness , which we declare against , and live out of ; and are diligent serving the Lord , though that sin be cast upon us , yet it we deny , with all other sins and ungodlinesse , which is contrary to the Gospel of Christ . London , Printed for Giles Calvert , at the Black-Spread-Eagle , near the West End of Pauls , 1655. THE Path of the JVST cleared : AND Cruelty and Tyranny laid Open . See what Christ we own , and who are Antichrists . THat Christ we owne and witness , and are partakers of his Sufferings , who was promised for a Covenant unto the people , for a light unto the Gentils , to open the blind eyes , this is he who was before Abraham was ; who said , Before Abraham was , I am ; who was in the beginning which was the Word , by which all things was made , which Word became flesh , and dwelt among the disciples , and suffered at Jerusalem , and witnessed a good confession before Ponce Pilate ; whom Pilate delivered up to the Jews , and the chief priests and elders , whom they mocked and despitefully used , & put to death concerning the flesh ; but is raised up by the spirit , and ascended into glory , which glory he prayed for , even that glory whereby he was at first with his Father glorified in , wherein he is glorified in his Saints , and is God over all , God blessed for ever ; and he that hath him , hath the father also , and hath life ; and he that hath not the Son , hath not life ; for he is the light of the world and in him is no darknesse ; and He is the Way the truth and the life ; and he that followeth him shall not abidein darknesse , but shall receive the light of life . And this is the true light , which lighteth every man that cometh into the world , which Iohn who was a man sent from God was a witnesse of , and we are witnesses of , and do not deny the Word , nor the Scriptures ; but they who persecuted him even the Scribes and pharises , and the chiefe priests and elders of the people , who had a profession of the Scriptures , of Moses words , and the prophets words : they did deny the Scriptures , even Moses who wrote of Christ , so did not beleive Christ , and so denyed him who was the Word which became flesh . And so his word did not take place in them , because they did not believe that he was the Christ , but looked for another Christ to come in pompe like themselves , but against their pride he did cry , and said , Woe unto the Scribes and Pharises , who were called of men Masters , stood praying in the Synagogues , had the chiefest places in the assemblies and greeting in the markets : and laid heavy burthens upon the people . But he said to his disciples , Be not ye called masters : and when he sent them forth he forbad them to take money or bag or Scrip : but freely ye have received , freely give : and many of them had no certaine dwelling place , but suffered persecution and hunger and nakednesse and prison and stripes and perils , and were chargeable to no man : but where they had sown Spiritual things they said , if we sow to you Spiritual things , it is a smal thing if we reap of you carnal things . But these were not the world , for the world was persecuters and revilers , and haled them out of the Synagogues ; and such as Christ sent we owne , and the Scriptures we own , and Christ come in the flesh we owne and witnesse ; but you Magistrates and you Priests of this nation who are upholden by such as persecute and hale out of the Synagogues , and imprison , and whip , & despitefully now use such as are sent freely to witnes forth the truth , and for that Christ , and against Antichrist , and deceivers , such as Christ cryed wo against : here , you priests of this nation , who are found in their steps which Christ cryed woe against , even the steps of the Scribes & Pharises , & you Magistrates , Justices , Judges , & Rulers , who uphold such , and persecute , imprison & cause to be whipped : and fine such as are sent to bear witness against them that are found in Scribes and Pharises steps ; who lay heavy burthens upon the people , and are called of men masters , stands praying in the synagogues , and have the cheifest places in the assemblies : you are filling up the measure of their iniquities , who persecuted Christ , & upheld them which Christ cryed wo unto , and them who persecuted the true prophets , who was sent to cry out against the false prophets , these cryed against such as sought for their gain from their quarters , & such as were hirlings , & such as bare rule by their means , and taught lyes , who said they were sent of God ; when God never sent them but man , before they were sent : and these were the prophets who cryed against the false , who said ; thus said the Lord , and Heare the Word of the Lord . But God never spake to them : but Jeremiah who cryed against such was not a proud man , nor a covetous man , as the priests of England are now , who are in these steps before mentioned , which the false prophets were in . But Jeremiah was mocked , & they were stoned & some killed , and Jeremy was set in the stocks for witnessing forth the truth against the false prophets ; and put into adungeon and here we are witnessed by the true prophets , Christ , & his Apostles , who ever witnessed against deceivers , and such as lived in pride and coveteousness : and Amos who was a true witness for God , witnessed against the abomination of rulers , and people ; he was not made a Minister by the will of man , nor upheld by a carnal weapon , nor an outward Law ▪ but when he prophesied against the house of Jeraboam , then Amaziah , the priest of Bethel complained to Jeroboam the King against Amos ; and said , the Land was not able to bear his words , and bad him flee away into the Land of Judah , and prophesie no more at Bethel ; for he said It was the Kings Chappel , and the Kings Court , as you may read , Amos 7 , 10 , and ●o you priests of England complain : moreover many of you do swear to the Magistrates against us , who are witnessed by Christ , the true Prophets , and Apostles : both in our sufferings , and testimony w●ich is against all deceit and deceivers ; ●o you Priests and Magistrates cause us to suffer , because we are offended at the truth , which witnesses against all deceit , without respect of persons , whereof they that are sent of God were witnesses : and so by you some suffer imprisonment , some whipping , some stocking , and some you imprison and fine 10 , or 40 , or 50 , Marks , and they that stone & hale out of the Synagogues , their hands you strengthen against the innocent , and execute your law upon them , who are redeemed from that which the law takes hold upon , who do witnesse against transgression , where ever it is by the truth which respects no mans person . And here the end for which you are brought forth , is to witness for God & to the establishment of Judgment , and mercy , & righteousnesse & peace , which takes away all occasion of outward punishment , and carnal weapons , where it comes to be established , and set up in the hearts of people ; and this they who come to witness set up in them which they that own the Light of Christ are witnesses of , dare not act in their own wills , in Tyranny , and Cruelty , against the innocent who are freely sent to witnes forth the truth against all deceit & cruelty , & oppression which is acted in this generation , even among you Priests & Magistrates , both Judges Justices & Rulers , whose ears are open to heare the complaints of these proud and co●ou●s priests , who make great petitioning and complaints against us , who suffer by the cruelty of you , who cause su to be sent to prison , when you can charge su with the breach of no known Law , and cause some to be whipped , & some to be fined , as aforesaid , and the priests that complain for the help of Magistrates , to have this people , called Quakers , suppressed because they are affraid that their Tythes and maintenance should faile them , and they come to lose their gifts , and rewards ; because we cry against such as Isaiah cryed against , who seek for their gain from their Quarters ; as you may read , Isa. 56 , 11 , and against such as beare rule by their means , which Ieremiah cryed against ; Ier. 5. and such teach for hire , and divine for money ; which Micah cryed against , Mica . 3. and against such as Christ cryed woe against , as you may read , Matt. 23. and we cry against such as go in Cains way and Balaams , which Iude cryed woe against Iude. 11. And here they are affraid that their riches and honour should faile them , whose riches is earthly , and honor is earthly : and here you Magistrates uphold such as the Prophets , Christ , and his Apostles cryed against , and causes the innocent to suffer by your wills , contrary to the Law of Justice ▪ and equity ; and so are filling up the measure of your iniquities , who persecuted the true prophets of Christ and his Apostles ; and you may consider by the Light in your consciences , what Reformation and Just government is established by you , who have long professed Liberty , Justice , and equity ; when now this is the end of your profession , and praying , and your fasting , and your dayes of thanksgiving , even persecution , and oppression , and strengthening the hands of evil doers against the innocent , and so neglect the fast which the Lord requires , read Isa. 58. 6. Is not this the fast that I have chosen , saith the Lord , to loose the bands of wickedness , to undoe the heavy burthens , and to Let the oppressed goe free , and that ye break every yoak , but instead of this , ye strengthen the bands of wickedness , and goes on in your cruelty , and oppression . Ah wo , word , is the end of your profession , who are so acting in your Cruelty , and Tyranny ; against them who for conscience sake cannot bow to your wills , but witness against the deceit which is acted in this Nation , both among the Priests and People : therefore among you Ruand Magistrates is this Scripture fulfilled . The Rulers take counsell together against the Lord , and his Annointed ; and the blood of the Saints shall be required , at your hands who persecute , even the blood of all the holy men of God , who suffered , from Abel until this generation . Oh , be ashamed of your profession , and you fair pretences of reformation , since the Bishops were cut off , who now are acting in the same cruelty that they acted in , and yet you can speak against them , and their Tyranny , and you found in the same ; Oh fear and dread the living God of heaven and earth , whose Judgment and wrath and fiery indignation slumbers not , for these things : Oh the blood of the righteous cryes in the ears of the Lord of hosts , for vengeance against you persecuters ; your prayers and pretences , of serving the Lord , is abomination unto him , and your Sacrifices is wearisome unto the Lord , and grievous unto him , as the Sacrifices and oblations of the Rulers , of Sodome , and people of Gomorrah was , which the prophet Isai cryed against , who said unto them Your new moones and your Sabbaths , and your calling assemblies I cannot away with : it is iniquity , even your solemn meetings saith the Lord ; your new moons and appointed feasts my soul hateth , they are a trouble to me , I am weary to bear them when you spread forth your hands , I will hid mine eyes from you , yea when you make many prayers , I will not heare , your hands are full of blood , Isa. 1. 15. Therefore all you that act in persecution , and cruelty , and oppression , read your selues both Priests and Rulers , to be in that generation which Isai and the rest of the prophets did cry against , and are partakers of their sins ; and now you live at ease in pride & fullnes of bread , as Sodom & Gomorrah did , and the end of your profession liberty and freedom is oppression and Tyranny , as was in the Bishops time , to those that cannot stoop to your wills , when as you ought to have Judged the cause of the oppressed , and to have undone the heavy Burthens , and to have let the oppressed goe free . Therefore hear the word of the Lord , ye Rulers of this Nation , who Joyne with the priests , who goe in the way of Cain to envy , and run greedily after the error of Balaam for gifts and rewards ; you Joyne with them who go in the steps of the false prophets ; and of them which Christ cryed woe against , who are called of men masters , stand praying in the Synagogues , have the cheifest places in the assemblies , and the greetings in the Markets , and lay heavy burthens upon the people , and devour widdows houses ; and so here the cause of the widdows , and opressed you do not judg : therfore the Lord may justly say of you as he said of that people , which he had set in a fruitful place , when I Looked for Judgment behold oppression , therefore repetn of your cruelty , and undo the heavy burthens , and let the oppressed goe free : for if you still refuse , and rebel against the Lord , which is a God of truth and equity , he will cut you off , and give you your portion among all the oppressors and persecuters , whom the Lord in his indignation cut off , the Lord of hosts hath spoken it , and what will ye do in the end of your persecution , when the Lord calls you to an account ; will not the Lord avenge his quarrel upon Sions oppressors , and ease him of his enemies ? Therefore , remember you are warned , lest you are pertakers of the plagues , who go on in persecution and oppression , who pervert true Judgment , and despise equity , and so have your portion with the workers of iniquity . So to the light in all your consciences I speak , which loves equity and true Judgment , and is the condemnation of all the practices before mentioned , which are contrary to it . And the condemnation of all them , that live in them , by which light are witnessed who walk in the light , and to it we are manifest , whether you heare or forbear ▪ A few words to you both Judges and Justices so called , that say we contemne Magistracy , and are not subiect to Authority , and Government , because we cannot put off our hats , nor bow to you when we are called before you . THe Powers that are ordained of God , who are sent of him , for the punishment of transgressors , and for the encouragment of them that do well , these we own , and are subiect to them for conscience sake ; knowing that such are not a terror to good works , but to evil ; for such execute the law in righteousnes , upon them who are guilty of the transgression of it , for because of trangression the Law is added & there the Law is executed in its place , and in righteousness ; and so those that execute the Law in its place , they are for the establishment of righteousness and peace ; and , contrary to the Law of Justice , & equity , dare not act in their own wills , nor for their own ends : and herein they seek not themselves , nor their own glory , nor honour , but the glory and honour of God , who is honoured and glorified among them who act in truth and righteousnesse , and love the Lord ; and to them our souls are subject . But you who act in cruelty and persecution as before mentioned , who execute your law upon the innocent , you do not encourage them that do well , but encourage them that do ill , and strengthen the hands of evil doers , and make strong the bands of wickedness , who indite , and fine , and imprison those who cannot for conscience sake bow to your wills , nor put off their Hats , to satisfie your corrupt wills : wherein you are seeking your own honour , and not the honour of God : and because that many cannot for conscience sake , act these heathenish customs , to satisfie your vain minds , and your fleshly exaltations , wherein you act in pride and high-mindedness , therfore by you many are fined , and endited , and imprisoned contrary to any Just Law , and contrary to the Law of the Nation : and no such vain custome can you prove that ever any of the Saints did act , when they were brought from vanities to serve the Living God ; But the world and the conformities and fashions of the World they were brought to deny , and by the same Spirit are we brought to deny all these heathenish practices , and to witness against the World who live in them ; and because we witness against the World , that the deeds thereof are evil , therefore we are hated , and by the World suffer : and here ye Magistrates who plead for these things , and cause the innocent to suffer , for denying them , you act in the costumes of the world contrary to the Light of Christ , which condemns the World with its deeds and sayes that we contemn Magistracy and Authority because we cannot stoop to your wills , in these customes ; here you falsly accuse us , for Authority we do not contemn , for by the Spirit of the Living God , whereby we are Transformed , by the renuing of our minds , we do deny the conformities of the world as the Apostle said ; Be not ye conformed unto this World , and the same Apostle did not contemn Authority , but said , Let every soule be subject to the higher powers , and , Rulers are not a terror to good workes but to evil , but he speakes not of pulling off the hat , nor bowing , neither gives he liberty to any of you to persecute and imprison them who cannot , for conscience sake , bow to your wills , nor put off their hatts ; for he was imprisoned , and persecuted , and did suffer by that generation you are in , who suffered stripes , tumults and imprisonment , and many perils , & of his sufferings are we pertakers : and the cloak that you have for these vanities , will not hide you : for you say that though you have no written Law of the Nation , for puling off hats , nor Scripture to prove it , yet you say that it is the custome of the Nation ; as bowing &c and that the very heathens do bow , and that the Egyptians bowed ; I answer , so is drunkenness , and Lying , and Swearing , persecution , and fighting , and Quarreling , accustomed in this Nation , which many that act in , go unpunished , which the righteous Law of God takes hold upon : but the righteous Law of God speaks not of puting off a hat , therefore be ashamed of your actings , and be ashamed of your customs , who makes a Custome a Law , to act in envy and cruelty , against the servants of the Lord . And when you alledge , that Jacob bowed to Esau , and called him Lord , and that Abraham bowed to Seth , who was a Heathen . I answer , that which was acted by them , when they bowed , was not a command to you and that you might seek honour one of another , who profess your selvs to be Believers and Christians , to imitate these heathenish customs , though for a time Jacob and Abraham bowed , and Jacob called Esau Lord , who was the elder , but when the elder was made to serve the younger , he was not Lord , but servant : and so out of Esaus state , and the Heathenish nature , we are redeemed , and the one Lord , who is the true God , we witness : so out of the many gods , and many Lords , which are in the World , vve are redeemed , and hovv can ye believe and seek honour one of another , for the true God is no respecter of persons ; and he that respects persons , commits sin : and so by you that seek eye-service , and honour one another , is not the Lord honoured . But ye seek that to your selves , which belongs to God ; and this is He , vvho reigns over the house of Iacob , and is greater then Abraham . Let the heathens bovv to him , vvho hath redeemed us out of the heathenish nature , for he wil break the limits of the heathen , and dash them to peices , and all your limits , who live in envy , and rage in the heathenish nature ; and plead for their customs , and would limit the righteous to walk in their steps , and to bow to your proud flesh , : for as I live , saith the Lord , every knee shall bow to me , and every Tongue shall confess unto god ; as you may read , Rom. 13. 11. Isai. 45. 23. Phil. 2. 10. Therefore bow to the Lord of hosts , and let proud flesh stoop before him , who seeks honour to your selves , which belongs to God , Fear before the Lord , and tremble , at which Name every knee shall bow , and every tongue confess to the glory of God . Then examine what will be the end of your Earthly glory , whose honour must be laid in the dust : who seeks your own glory , and not the glory of God : whose honour and glory we seek , and not the honor of man : and therfore we cannot stoop nor bow to your pride , nor conform to your vanities , which are acted in your wills , contrary to the pure Law of God ; which respects no mans person : and here you act for your own ends , and punish the servants of the Lord , who for his sake cannot submit to your deceit , and heathenish vanities ; you act contrary to the Law of God , and the Law of the Nation , and for the Lords sake act not , neither were you sent of God to this end , therefore accuse us not for contempt of Authority , neither say that we are not subject to every ordinance of man , for the Lords sake : for to every Ordinance of man , which are for the Lords sake , we are subject : whether it be to supream , or unto ▪ Governors , as unto them that are sent by him , for the punishment of evil-doers , and for the praise of them that do well . But you who are sent to judge of Causes , between man and man , according to the truth , and equity , by an outward Law , which takes hold upon transgression , and now execute power upon them , who by the Law of the Spirit of life are made free from the Law of sin , and death , and so would usurp Authority over the consciences of the people of the Lord , whose consciences is exercised by the Light of Christ , which condemns the World with its deeds , and so you go beyond your limits , to judg in things pertaining to God , who is Judge , and Law-giver : and so here you act in frowardness , contrary to the Light of Christ in you , and so would lord it over Gods heritage : and here let the Rulers among the heathen , which Christ spoke of , condemn your practices , who said , the Kings of the Gentiles exercised Authority over them , but ye would exercise Lordship over us , who are not Heathens , but Christians . Therefore , ye Magistrates of this Nation , see whom you are acting for , and what order is set up by you , and whose glory it is you seek , and who it is that you seek to exercise Authority over : for when the Judgments of God comes upon you for acting in your wills , and in your cruelty , against the innocent , you will witness them to be Just by that of God in your consciences , and your Just reward . And know that in as much as you persecute them , whom Christ hath sent , you persecute Christ : therefore now while the Lord doth not speedily execute his Judgments upon you , consider your wayes , and see what you act , and whom you act for , as you will it eternally answer . The ground of John Harwoods & my imprisonment ; that Innocency may be cleared , and the wicked bear their burthens . UPon the 30 day of the 5th month , being the 2d day of the week , I & my two Bretheren , Jo : Harwood , & Richard Clayton , , passing through a town called Bury , in Suffolk , about 5 Miles from Halstead , in Essex , where we were at a meeting the firstday before , in the feare and service of the Lord , and passing by the steeple house , in the said Bury , Richard Clayton , was moved to set up a paper upon the steeple house door , and John Harwood ▪ & I passing on a litle before , and seeing some people of the said Bury , coming to Richard Clayton , where he was seting up the paper , and so we passed back to them , who stayed him , and were about him reading the paper ; who could find nothing contrary to Scriprure in it : so John Harwood , and I , being to speake a few words to the people there present in the name of the Lord , exhorted them to turne to the Lord from the vanities , & wickednesses they lived , in , which several of them was made to confess the truth of which was declared to them , and the mouths of many who were in rage , were stopped , and so we passing from the people there present there came a Constable ▪ called Richard Hum , who stayed us , and said , he had a warrant to stay us : so we demanded to see his warrant , but he had none to shew , but said he had order from the Justice , & so carried us two before Harbert Pellam , called Justice of peace , in the said Bury , whose office is for Essex : so first I was carried before him , and he examined me , & then John Harwood , of our names , and country , and abode , where we had been , and what money we had when we came out of our own countryes : which we answered as we were moved , and had freedom ; and many other vain questions he asked in his b●sie vain Light mind , which were not worth mentioning : and when I was moved to speak a few words , concerning his rage ▪ & filthiness , which he uttered forth , he said , he sent not for me to preach : but he could lay no transgression , nor the breach of any known Law to our charge : but in his fury , & rage , sent us by the Constable & some others with him , to one Thomas Walgrave , who is called Justice of peace at Smalbridg in Suffolk , about half a mile from the said Bury , whose office is for Suffolk : so when we came before the said Walgrave , we were carried into the house , & they first examined Richard Clayton , of his name , and country , and where he had been , and what was the cause of his coming into that country , and who sent him , which he answered as he was moved ; and some other vain Questions were asked him : & when he had examined him he then examined me of my name & country , and where I was born : and how long I had been acquainted with Richard Clayton ; and where I first met with him , which I answered according to my freedom , & some other vain needless Questions were asked not worth mentioning ; so he could lay nothing to our charge , concerning the breach of any Law : we being free born English men , and not Chargeable to any ; so then John Harwood was brought before him : and Richard Clayton , & I , commanded to go out of doors with a keeper , so the said Waldegrave , asked John Harwood , if he would answer him all the Questions that he should demand of him . But Jo. denyed to be limited to his will , but as he had moving : so the said Harbert Pellam , being there present , who before had examined us , and had our examination in writing : John Harwood told Walgrave , that Pellam had his examination in writing , and bad him , if he had any thing to accuse us of , to declare what he had against us : so then the said Waldegrave being in a great rage , would not suffer him to speak , but caused him to be haled out of doors : so he and the said Pellam , consulted a great vvhile together : so after a time , Walgrave came forth , and spoke to John Harwood , and in a fury put off his hat , and cast it dovvn , and asked him his name , and country , vvhich Questions John ansvvered : so he came to me , and asked me if I would work at hay : so I denyed to be bound to such task-masters : for I was in that Calling whereunto God hath called me , wherein I was chargable to no man : for he had nothing to do , to lay any task upon any of us , who was brought out of Egypt , from under Pharoahs Task-masters ; so he went in , and sent out a Warrant to imprison John Harwood , and another : to have Richard Clayton whipped at Bury , and sent from Constable to Constable , till he came at his outward being : so he charged the Constable , to keep me that week , till another Justice came from the Assizes at Bury ; so we demanded of him what Law we had transgressed . But he would shew us none , neither declared unto us any transgression that we had acted . But called the paper that Richard Clayton set upon the steeple-house door , a seditious paper , and non-sence , which he could not prove , nor shew any thing in it , contrary to the Scripture . But he would scarce suffer us to speak , but did stamp , and rage , and caused us to be haled out of doors , so we were had back again to the said Bury , and according to the Warrant , Richard Hum , the said Constable , the same night in the open street , whipping Richard Clayton , he being stript naked to the midle about the wast , so presently after he had whipped him , he sent him away that nighr , according to the warrant : and John Harwood , and I was kept at an Inn in the same town that night , and early in the morning , John was sent with 2. men to the prison of Bury , St. Edmonds in Suffolk , about 16. miles from the said Bures , so until the next day , under the Constables custody I remained , so in the morning there came a warrant , from the said Waldegrave , to the Constable , to send me to the said prison of Bury : so accordingly I was sent the same day , where we remaine in bonds by the cruelty of these called Justices , to wit , Harbert Pellam and Thomas Waldgrave , and are not convinced of the breach of any known Law , of the Nation . But in patience we suffer , and in our sufferings , have peace ; our bonds being unjustly laid upon us , by them who profess Justice : but here they , and their profession is seen , and with the light of Christ condemned to be contrary to the law , justice , and equity . Therefore let the supreme , and governors , who are in Authority , consider for all your professing Liberty to tender consciences and Religion , what Liberty by you is brought forth : when as we , who are sent of the Lord , to bear witness unto pure religion , and to witnesse forth a good conscience , and our labour and travel is , that justice and equity might be set up , and deceit confounded : and also we being free born English men , may not have freedom , to passe the high-way about our lawful calling . But have such bonds , and snares , laid upon us both contrary to the Law of God , and the law of the Nation ; and contrary to that liberty which hath been promised to them professing Godlinesse by the supreme of this Nation . As in the act for the government of England , Scotland , and Ireland , in Article , 36. That to the publike profession held forth none shall be compelled by penalities , or otherwise , but that endeavours be made to win them by sound doctrine , and the examples of a good conversation . Article . 37. That such as profess faith in God by Jesus Christ , though differing in Judgment , from the doctrin , worship or discipline publickly held forth , shall not be restrained from : But shall be protected in the profession of the faith , and exercise of their Religion , so as they abuse not this Liberty to the civill Injury of others and to the actuall disturbance of the publique peace on their part ; provided that this liberty be not extended to Popery or Prelacy , nor to such who under the profession of Christ hold forth and practise Licentiousnesse . Article 38 : That all lawes , statutes , ordinances and clauses in any law , statute , and ordinance to the contrary of the aforesaid liberty , shall be esteemed Nul and ●oyde . Now let the Supreme , and Magistrates , see and examine what performance there is acted by you , of these solemne promises which hath beene promised for the liberty of Godlinesse in this Nation , when such injustice is winked at , and acted by you who professe justice , and are set in authority to act according to the law of justice and to remove unjust causes : when now both contrary to the law of God , and contrary to your own law , you cause the servants of the Lord to suffer Whipping and Imprisoning , them which you cannot charge which the breach of any law : here be ashamed of your unjust actings , ye oppressors and persecutors of the innocent , and know that at your cruelty the Lord will not winke , but though you joyne hand in hand you shall not go unpunished , and the very heathens may condemn you that whip and act contrary to your own law , against them , whom the law condemnes not : for when they were ready to Whip Paul , he said to the centurion , Is it lawfull for you , to scourge a man that is a Roman and uncondemned , and said he was free borne , and so both the centurion and the chiefe Captaine , who bound Paul were afraid , after they knew that he was a Roman , and caused him to be loosed : but though we be free-borne English men and uncondemned by the law , you are not ashamed to Whip and act in cruelty against us , therefore see what equity is owned by you , and see whethe● you do as ye would be don by , yea or nay : and let al● people who have any feare of God in them , see you● shame and envy , you utter forth and have acted againe the innocent . For they who are authorised to beare this sword of justice , ought not to be a terrour to good work-but to the evill , and saith the Lord by his prophet David he that ruleth over men must be just , ruling in the feare of God , and such who rule in the feare of God , are not persecutors of the innocent , but doth defend and preserve , such as these men before mentioned whip and persecute . For the law which because of transgression is added , doth not take hold upon the innocent , which no law hath transgressed . So ye who have acted your cruelty upon the innocent , who in the sight of God , are free from the breach of any known law , who according to your own law , by you ought to be protected ; here you are found transgressors of the law , which because of transgression is added , and with it are condemned , and with the light of Christ you are seene to be the Magistrates , which beares the sword in vaine , who turnes the edge of the sword against the righteous seed , which you ought to turne against the wicked , that the land might be emptyed of transgressors and evill doers : for the law was not made for the righteous , but for the lawless and disobedient ; which law is witnessed by us , ( to be good in its place ▪ ) who suffer by the wills of unreasonable men , contrary to the law of God and the law of the Nation : for we who professe faith in God , by Jesus Christ , and through faith hath victory obtained over that nature , which leads into the transgression of the Law , ought according to your own law , to be protected in the exercising of our religion , but you instead of protecting us , whip and imprison us . And here let your own law be a witnesse against you , and be ashamed of your unjust actings , but the Lord of God of Heaven and Earth , ( who is our protector ) who is righteous , who beares not the sword in vaine , who will execute the judgment upon the transgressor , who will reward you according to your works , before him you shall not be able to stand in judgment , in the day of your account , therefore come downe to the light in your consciences , which calls for justice and equity , and awake to righteousnesse , all ye that li●e in your Pride and presumption , and therein act against the innocent , for the day hastens wherein you will be found out by the righteous judgments of God : for the cry of the innocent , which is oppressed by you , hath entred into the eares of the Lord of Sabbath , who will come quickly and reward every one of you according to your deeds . Therefore repent of your cruelty before the evill day come , least you be found guilty of the blood of the innocent , when the Lord calls you to an account : for know this that when the Lord comes to plead with you , that of God in all your consciences , will witnesse for God in his righteous judgments ; therefore by that light which is pure in your consciences learne your condemnation , and own it upon those things before mentioned , which are contrary to the light , that peradventure you may be hid in the day of the Lords wrath . From us who are sufferers in outward bonds , for the testimony of a good conscience , for the innocent truth sake , which shall stand for ever a witnesse against all cruelty , and bloody persecutors , in which truth we have assurance and peace in our sufferings , who are counted by the world deceivers yet true , persecuted but not destroyed . Our names according to the flesh are George Whitehead , Iohn Harwood &c. From Bury Gaol this 14 of the 9 Month , A True Coppy of the Paper which Richard Clayton was moved to set upon Bures Steeple-house doore , for which he the said Thomas Waldgrave , called Iustice of peace caused him to be whipped which he the said Thomas Waldegrave called a seditious paper and non-sence . IF you do set up such Ministers as seeke for their gaine from their quarters , you do set up such as the Prophet disapproves , Isa. 56. 11 : And if you do set up such as do beare rule by their meanes , you do set up such as the Prophet Jeremiah , and the Lord disapproves , Jer. 5. And you that set up such as seeks for the wool , and make a prey upon the people , you set up such as the Prophet Ezekiel disapproves , Ezek. 34 : And you that set up hirelings , set up such as Micah disapproves , Mica . 3. And you that set up such as are called of men Masters , stands praying in the synagogues , and have the chiefest places in the assemblies , you set up such as Christ disapproved Math. 23 : And you that set up such as are given to filthy lucre , you set up such as the Apostle disapproves 2 Pet. 2. 14. And you that set up such as persecute , and cause people to be sent to prison for speaking the truth in the synagogues , you set up such as goe in Cains way Jude . 11 , And you that set up such as receives guifts and rewards , the wages of unrighteousnesse , you set up such as minde earthly things , whose God is their belly , which the Apostle disapproves ; Phil. 3. 10. And you that set up such as strives to keep out Gods labourers out of his Vineyard and keep up such which Christ and the Apostles disapproves ; and you that set up such as would not suffer another to speake that stands by , when any thing is revealed , but sends him to Prison if he do , you set up a persecuting Spirit , full of disorder , and are judged by the Apostles life and doctrine , ( who was a Minister of Christ ) both you that set up , and them you do set up , ( who said they might speake one by one ) and so you all by this Spirit are judged to be in the Spirit of errour , and to be such as would quench the holy Spirit , and would limit the Spirit of God , and despise prophecying and dare not try all things , manifesting your selves to be haters of the light , and disapproved , with the Prophets and Apostles , and their practices and life : and you that sets up such as gives people , Davids Quakings , Tremblings , Cryings , Roarings , and Tears , and Prophecyes , and prayers and praises , in Meeter mixt together , you set up such as have not the Spirit of understanding to sing with the Spirit and with understanding , which Spirit brings to know the time of praising , Praying , Groaning , and Crying , and Trembling , and Quaking , and Prophesying : the Spirit of understanding witnesseth , these things in their places , but you give Scoffers , and Scorners , and Drunkards , and Swearers , and Threatners , and Persecuters , Davids conditions to sing , for he was scoft at when he was in such conditions , and these do so now at these that are in such conditions . And if you set up such as takes Tythes , you set up such as the Apostle denied , for the Apostle said , the Preisthood was changed , and the law was changed also , Heb. 7. and if you set up such as is before mentioned , you set up such as are contrary to Scriptures , and plants no Vineyard , nor labours in the Vineyard ; for first they must plant a Vineyard , before they eat of it . To all you-Rulers , Gentry , Priests , and people in the Nation , who accuse us , you call Quakers , for idleness ; Take notice of your envy , you have against Gods Labourers . WHereas by many of the Magistrates , Priests , and People of this Nation , we are accused of idleness , who are sent by the Lord of the Harvest into his Vineyard to dresse it ( as the Disciples of Christ ever were ) and are faithful and diligent in his work , who hath called us , ( as the true Ministers , sent forth by Christ , were in all ages ) and are not idle , but do ( as they did ) by the same spirit , bear witness against all such as live in idleness , and prophanenesse , as the most part of these people do , who accuse us : such , as live in pride and wantonness , who work not at all with their hands , accuse us of idleness , who have a Cloud of witnesses for our practice ; for the holy men of God travelled from place to place , ( as we do ) as they were moved of the Lord , and they were sent ( as we are ) by the Lord ; to testifie against such ungodly practices , as the people of the world live in ; and the same Generation in nature , hated and persecuted them , as do hate and persecute us ; And by the same holy spirit , ye are tryed and found to be the idle persons , who accuse the Servants of the Lord of idlenesse , who are in the work of the Lord , labouring in his Vineyard . You Magistrates , Gentry , Priests and people , who sport your selves in the day-time , and wantonly lives upon the earth , feeding your selves with dainty dishes , Dives-like , wasting the Creatures of God upon your lusts , devouring the Creation , decking your selves in gorgeous attire , that you may be set up and esteemed of , above your poor brethren , & so are found Gentils in nature , exercising Lordship over your brethren persecuting & imprisoning them , who are redeemed out of that nature you live in , who cannot bow and worship you ( as the Heathen do ; ) but know this , you Gentiles , Priests and people , who lives in these practices , ( in envy , pride , idleness , and fulness of bread . ) The day drawes nigh , wherein you an account must give to the Creator , for your envy and cruelty , and for the Creatures which you have wasted , and do waste and devoure , upon your ungodly lusts ; and in the day of account , you will houle and lament , for the misery which will upon you come ; for , to the mighty God of Heaven and Earth , the Creatour of all things , you an account must give , for your pride and idleness , fulness and gluttony , which you have lived in , and do live in , and your reward you must receive , according to your deeds and practices , your outside formal profession will not at all avail you , in the day of the Lord : And you shall then know , who have lived in idleness , whether you who are found in the sins of Sodom alive , or we whom the Lord sends amongst you , to declare against such practices , and to forewarn you of the evil , which is to come upon you , who are found in these practices and doth in life and word bear true testimony against you , who live in , and practise such things daily , as is before mentioned . And many of you are grown so dainty , and so curious in your Dyet , and Apparrel , that you scarce know what to eat , what to drink , or what to put on ; and so causes the whole Creation , to groan under the weight and burthen of your corruptions : who lives in idleness , whose belly is your God , who glory in your shame : And here both Priests and Gentry , who accuses others of idleness , are caught in their own snares : You who accuse us for idleness , who are in the work of the Lord , or you your selves , who are found in the work of the enemy of God , let the honest hearted judge , who live in idleness : you who are enemies to the Servants of God , which labours to have such practices destroyed , as causes the wr●●h of God to remain upon such as act in these things before mentioned . All your coverings which you can make , will not hide you ; for the righteous judge , who will plead the cause of the innocent , will finde you out , in the day of his fierce wrath , which is comming upon you , which you cannot avoid , nor escape : your high thoughts , nor your greatness will not save you though you esteem never so highly of your selves , and scorn and der●de your poor fellow-Creatures , counting them inferiour to you . And many of you think us not worthy to live upon the earth : we seem so vile and base in your scornful eyes . But know this , you proud , high minded , self-conceited ones that God is no respecter of persons , who hath chosen the ( despised ) poor of this world , to be heirs of eternall salvation and hath left you for utter destruction , except you speedily repent ; for wo will come upon all you that are covered , and not with the Spirit of the Lord : therefore now be you warned , and while you have time , prize it ; for the mighty terrible day of the Lord draweth nigh : therefore repent , and forsake the evil of your doings , ( you Sodomites ) before the evil which is determined against you , come upon you : the day of your Calamity hastens , the Lord is righteous in his judgements , who a short work will make upon the earth , and he will reward you according to your works : you who are workers of Iniquity , must depart from his presence , and into utter darkness must be cast ; for the living dreadful God of life and glory , is of purer eyes , then to behold iniquity : therefore cease , cease , from your pride and vain glory , ye high-minded self-conceited ones , and sit down in dust and ashes , lest the door of mercy be for ever shut against you , and you perish eternally . Remember you are warned in your life time , From Edmonds Bury Goal , the 19. day of the 6th moneth , 1655. By a Servant of the Lord in outward bonds for the truthsake , in scorn by the prophane world , called Quaker , whose name in the flesh is , JOHN HARWOOD . Notes, typically marginal, from the original text Notes for div A65876e-310 Isa. 42. 6. & 49 ▪ 9 Joh. 8. 58 Jhon 1. Joh. 17. Joh. 5. 22. Joh. 10. ●3 . 1 Joh. 5. 12. & 8. 12. Joh. 1. 9. Joh. 7. 19. Joh. 5 , 47. & 8. 37. Mat. 23. & 10. 8. 9. 1 Cor. 6. 4 , 5 , & 11. 24. Heb. 11. 36 , 37. Joh. 16. 2. Mark . 12. 38. Math. 23. Isa. 6. 11. Mica . 3. 11 ●er . 5. Ezek. 34. 3. Je. 38. 6. Amos. 7. 10. Psalm . 2. 2. Rev. 6. 10. Isa. 1. 13. Ezek. 16. 49. Mat. 23. Isa. 5. 7. Is. ia 1. v2 . Answer . Rom. 13. 3 , 4. Ro● . 12. 2. John . 5. 4. Jam. 2. 9. Psal. 2. 2. 1 Cor. 7. 20. 
A79991	----	To the king and both houses of Parliament, (who have made laws and decrees, and caused them to be put in execution, to restrain and prohibit people from having the liberty of their consciences in the exercise of the worship of God) : this is sent as a warning from the Lord. Coale, Josiah, 1632?-1668. 1664 Approx. 14 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A79991 Wing C4759 ESTC R224303 45789248 ocm 45789248 172558 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79991) Transcribed from: (Early English Books Online ; image set 172558) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2638:23) To the king and both houses of Parliament, (who have made laws and decrees, and caused them to be put in execution, to restrain and prohibit people from having the liberty of their consciences in the exercise of the worship of God) : this is sent as a warning from the Lord. Coale, Josiah, 1632?-1668. England and Wales. Parliament. England and Wales. Sovereign (1660-1685 : Charles II) 1 sheet ([1] p.) s.n., [London : 1664] Signed: ... Kingstone upon Thames the 5th of the 9th month, 1664 ... Jo. Coale. Appears at 2639:12 as Wing (2nd ed.) item C7214A. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Liberty of conscience -- England -- Early works to 1800. Persecution -- England -- Sources. Broadsides -- England -- 17th century. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion To the KING and both Houses of Parliament , ( Who have made Laws and Decrees , and caused them to be put in Execution , to restrain and prohibit People from having the Liberty of their Consciences in the Exercise of the Worship of GOD ) This is sent as A WARNING from the LORD . FRIENDS , WHat do you mean by these Practices ? or what do you expect to bring to pass by these your Undertakings and Proceedings ? Do you think thereby to root out the Holy Seed and Royal Off-spring of God , which he hath raised and brought forth in these North parts of the World , to rule and reign ( according to his Promise made by the Mouths of his Prophets in Ages past ) to which Nations must bow and bend , and become subject ; I tell you plainly and truly , that if this be your Expectation ( which your proceedings give me cause to believe it is ) you will certainly fail therein ; And God will assuredly frustrate these your Expectations , and by this very way and means that you take to suppress and root out the People of God from having a being amongst you , even thereby you will provoke the Lord to root you out , if you persist therein : Wherefore beware , lest that which you think ( and expect ) to bring upon the People of God , be by the Hand of God brought upon your selves . For ( be it known unto you ) the Lord God Almighty is with his People of a truth , whom you have turned your Sword and Power against ; and what is done unto them , he certainly takes as done unto himself ; and in as much as you go about to suppress his People , or to limit them in the exercise of their Consciences towards God , you therein are found fighters against God , and thereby you go about to stop and hinder the work of God ; which will be as hard for you to do , as it was for Saul to kick against the pricks of the Witness of God in his own Conscience : Wherefore consider these things , and remember that many Warnings and tender Visitations of Love the Lord hath sent unto you in times past ( which you have little regarded hitherto , but go on exercising Cruelty towards the People of God ) And now at this time also I am moved ( and it is upon my heart ) by the Spirit of the Lord , to lay these things before you , and do tell you in plainness what the Lord will do and bring to pass in despite of all that you can do who seek to oppose him : For , notwithstanding the many Laws and Decrees which you have made or shall make , yet the Work of the Lord which he hath certainly begun , that shall go on and increase , and the Truth must flourish and prosper , and spread forth its self , and the Kingdoms of the World must become the Kingdoms of our Lord and of his Christ , according to his Promise ; and they that will not bow unto his Throne and Government , who is KING of Kings , ( whose right it is to rule in the Consciences of people , and to bear the Government there , and to exercise them in matters of Worship towards God ) but will seek to stop and limit him and his Government there , even such must and shall be broken by him , and bruised under by his eternal Power ; the Lord hath said and spoken it , and it must come to pass . Wherefore Friends , be you once more warned that you meddle no more with the Consciences of People , so as to go about to limit them in matters relating to the Service of God ( for it 's not the place of a Civil Magistrate to meddle or have to do with those things ) but leave them free in those things to do as they are perswaded in their own Consciences by the Light of the Spirit of the Lord ; for you cannot give an account unto God for them if they do amiss , but they must all ( and so must you also ) give an account unto God , every one for himself : And this is just and equal that ( in things of this nature ) every one should be left to the exercise of the Spirit of the Lord in his own heart ; because that Spiritual Worship consisteth in obedience to the Spirit of God , and you your selves would not be willing to be prohibited from , or denied of this Liberty ; but ( I dare say ) you would look upon it to be a very great Oppression unto you , to be restrained ( by any Civil Power or Goverment ) from that , which by the Spirit and Power of God you were perswaded in your Consciences you ought to do ; and you could not but judge that those ( who should go about to lay or impose such a Restriction upon you ) did do unto you as they themselves would not be done by ; and so ye might wel conclude that it were unrighteousness in them so to do : wherefore if you seriously consider whether this Unrighteousness and Oppression be not found in you , I know you cannot but lay your hands upon your mouths and confess , Guilty . So let my Counsel be ( at this time ) received by you , and take my Advice ( as from one that hath received the Counsel of the Lord , and ( in measure ) knows the mind of the Lord by the revelation of his Spirit as touching this matter ) that is this : Shake your selves out of these cruel practices of persecuting about Religion and Worship , and lay aside these cruel Impositions , which are and have been laid upon the People of God , by reason whereof many ( who are dear unto the Lord ) have suffered very greatly ; some the loss of their Liberties , and some the loss of their Lives , occasioned through being thrust together in noisom Holes and Prisons , and others are obnoxious to Exilement from their Wives and Children , and from their Native Country & dearest Relations , and no evil at all justly charged against any of these , for which these cruel Sufferings are inflicted upon them ; 't is only for worshipping God in Spirit that these Sufferings are sustained by them , that is the greatest Charge that hath been by you at all proved against them ; and for these things sake the Lord's Controversie is certainly great with you , and will you continue in these things through which you have provoked the Lord to anger ? His Wrath will not be appeased towards you , neither can your Government be established in safety , nor you cannot establish your selves in safety and security , for fear will surprize you ( while you go on in these practices ) because of the guilt that is upon your Consciences ; and although we cannot , neither do we desire to make outward opposition against you by Plottings and Insurrections , &c. ( Out of which things God Almighty hath redeemed us , and hath brought us into his Covenant of Peace , and unto his Mountain of Holiness , where nothing hurts nor destroyes ) yet we know that the Lord is with us , & on our side , and takes our part , will plead our Cause and fight for us , and he is stronger ●han you all ; and his Power is above yours , and our trust and confidence is in him alone , and not in the arm of flesh : and it s in vain for you to strive against him , or to oppose or resist him ; for he will in the end be too hard for you , and will break you to pieces as a Potters vessel of clay , except you repent . And now Friends , there is but one only way by which you may or can possibly escape and prevent the dreadful Judgments of the Lord , or by which his Anger may be appeased which is kindled against you , and that is this ; To humble your selves before the Lord , and to repent of the Evil of your Doings , and to loose the Bands of Iniquity , and to undo the heavy Burdens , and let the Oppressed go free , and turn the Sword against the Evil-doers , and suppress Vice and Profaneness , and do not tolerate Licentiousness and those wicked Practices ( as Rioting , Drunkenness , Stage-playes , and the like ) which day by day even greatly abounds in your Streets , while the Servants of the Lord lie in noisome Holes and Prisons ; And give Liberty of Conscience unto the People of God to worship him ( which is the main thing that I contend with you for ) that the Servants of the Lord may have free Liberty to labour for the reducing of People from those afore-mentioned , and all other Vices , which tend to the destruction of Youth , and to the destroying both of soul and body : And this is the way for you ( if there be any ) to purchase the good-will and favour of God , and to be established in safety and security in your Government ; and if any ( who are self-seekers and time-servers ) shall ( for self-ends ) counsel you otherwayes , such ( you shall know in the day of the Lord ) are evil Counsellors , and ought not to be received by you , but denied . And Friends , one thing more I would present to your Consideration , which hath been oft laid before you in times past , and as oft forgotten by you , that is this ; What hath been the ground and original cause of all the late Overturnings which have been in this Nation ? if it be rightly weighed and considered , will it not appear that Cruelty and Oppression of mens Consciences in matters relating to the Service of God , was the main original Cause thereof ? I confess I cannot but marvel that you should be so blinded ( with your present prosperity ) that you cannot see and consider these things , and labour to avoid that which was the cause of their overthrow and ruine that are gone before you , but to run on so headlong and inconsiderate , as though you were hastning with desire to bring the Wrath of God upon you : For mark Friends , when did any escape the hand of God in any Age or Generation , or where were any established in safety that took in hand this work of Oppression , and persecuting the Seed of God and his People ? Consider from Pharaoh ( that great Oppressor ) unto this day , and you will find that in all ages , this work of Persecuting and oppressing the People of God , was the very Cause of the overthrow and ruine of the Persecutors ; as for instance , the great Persecution and Cruelty that was exercised by the then Powers of the Nation in Queen Maries dayes ; what was the issue thereof ? Was it not the very overthrow and rooting out of that Persecuting Power , Religion , and Faith ? &c. And doth not their name ( who exercised that Cruelty ) remain as an ill savour unto all sober People ( truly fearing God ) unto this day ? And could they by all their Tyranny then exercised , root out or extinguish that Faith and Religion , that they then strook at ? Nay , they could not , though it was but ( as I may say ) the beginning of Reformation and coming out of the Apostasie ; but its true indeed , they Killed , Destroyed , and Murthered many , but blessed be the Lord that did not shake the rest so , as to make them fall , but rather establish them . And certainly Friends , although you should be permitted ( as they were ) to destroy many of us by your Laws and Decrees made , or to be made , yet you cannot thereby destroy the Faith of others , neither can you possibly accomplish your desire , nor root out the holy Seed which is now sprung and risen , and must replenish Nations , and cause the Desolate places to be inhabited , though indeed you may thereby root out and destroy yourselves ; which is sad to consider . So Friends , much more might be said unto you , and many sound Reasons and Arguments might be produced to convince you , how unsafe it is for you to persevere in this work of Persecution and Cruelty , but I know you will ( many of you , if not most of you ) kick against it , and harden your hearts , and will not believe ; wherefore I have chosen rather to be as brief as I may , only to discharge my Conscience to you in the sight of the Lord , that I may be clear of your blood , and so shall conclude even with a few words , telling you , that this work which you have begun , and put your hand unto , will be too hard for you ; for when did ever any yet rise up against the Lord and prosper ? Or do you think to prevail against the Ancient of Dayes , although your Predecessors could not ? O nay , it cannot be . But then you will say , that it is not the Work of God that you oppose , but Heresie and Sedition , &c. I answer ; So said your Predecessors , the Persecutors in all Generations , when they slew the Prophets , and crucified the Son of God , and persecuted the Apostles ; they charged them with Blasphemy and Sedition , and Turners of the World upside down , and said , the Earth was not able to bear them , &c. Yet that would not be a sufficient excuse for them in the day when God took Vengeance , neither will it be a sufficient excuse for you in the day when you must ( all without respect of persons ) give an account unto God for all your deeds done in the body : Wherefore beware lest that come upon you , which was spoken by the Prophet of old , saying , Behold ye Despisers , and wonder , and perish , for I work a Work in your dayes , a Work which you can in no wise believe , though a man declare it unto you . Written at Kingstone upon Thames the 5th of the 9th Month , 1664. I am a Friend to the whole Creation of God , and have the mind of the Spirit of the Lord , who wills not the Death or Destruction of any , but rather that all should return and live . Jo. Coale . 
A71043	----	A cry against oppression & cruelty being a short account of the tryal, and of the sentence that was passed on several innocent people called Quakers, who are inhabitants of the city of Worcester, at the assizes holden there the 16, 17 and 18th days of the 5th month called July, who were imprisoned because they refused to swear in obedience to the commandment of Christ Jesus, &c, and for assembling themselves together peaceably in the name and fear of the Lord, to worship him in spirit and truth, according to his will. Bourne, Edward, d. 1708. 1663 Approx. 56 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A71043 Wing S4162A ESTC R16278 12255929 ocm 12255929 57477 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71043) Transcribed from: (Early English Books Online ; image set 57477) Images scanned from microfilm: (Early English books, 1641-1700 ; 707:4 or 888:8) A cry against oppression & cruelty being a short account of the tryal, and of the sentence that was passed on several innocent people called Quakers, who are inhabitants of the city of Worcester, at the assizes holden there the 16, 17 and 18th days of the 5th month called July, who were imprisoned because they refused to swear in obedience to the commandment of Christ Jesus, &c, and for assembling themselves together peaceably in the name and fear of the Lord, to worship him in spirit and truth, according to his will. Bourne, Edward, d. 1708. [2], 22, [1] p. Printed, and are to be sold by William VVarwick, London : 1663. Reproduction of original in Huntington Library. Attributed to Edward Bourne. cf. BM. Entries for B3847 and C7447A cancelled in Wing (2nd ed.). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England -- Worcester. Persecution. 2006-01 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 John Latta Sampled and proofread 2006-05 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A CRY AGAINST Oppression & Cruelty : BEING A short account of the Tryal , and of the Sentence that was passed on several innocent people called Quakers , who are Inhabitants of the City of Worcester . At the Assizes holden there the 16 , 17 , and 18 th days of the 5 th Month called July , who were imprisoned because they refused to swear in obedience to the commandment of Christ Jesus , &c. And for assembling themselves together peaceably in the Name and fear of the Lord , to worship him in Spirit and Truth , according to his Will. And when they bring you unto the Synagogues , and unto Magistrates and Powers , take ye no thought how or what thing ye shall answer , on what ye shall say ; for the Holy Ghost shall teach you in the same hour what you ought to say , Luke 12 , 11 , 12. The wicked delighteth in mischief , but the followers of Truth abhorreth their wayes , &c. LONDON , Printed , and are to be sold by William VVarwick , 1663. A Cry against Oppression and Cruelty , &c. IF we should altogethet hold our peace , and not publish to the World what hard measure we have received from some who are in Authority , wholly , and without any just occasion given unto them , as on our parts ; yet doubtless the righteous God who sees and beholds all the actions of men , and will justly recompence for the same , will in his own time clear our innocency , and plead our cause ; for whose sake we suffer , our Consciences bearing us perfect witness thereunto : Yet in regard of some who have been informed otherwise concerning the cause of our sufferings , then indeed it is , as though we suffered in our own wills , and in contempt of Authority , and as though we were against all good Government , when the truth is much otherwise . Therefore to wipe off such aspersions , that such as have been mis-informed concerning us , may understand the truth ; this we declare in our own defence . First , We are brought to deny our selves from following our own wills , that we might do the Will of God in every thing , who hath called us to follow peace and holiness with all men : And this we are taught to do by that Principle which God hath placed in us , and not only in us , but in all men , which is the Light which Christ hath enlightened every man withal , which lets them see their sin , and wherein they are short in what they ought to be . This is that which we say will lead even all people to do as they would be done unto , and to seek others welfare as their own , which every Christian ought to do ; and whosoever they be that are short in these things , though they be called by the Name of Christians , yet not doing that which the Spirit of Christ leads unto , which is to seek others welfare as their own , and to do as they would be done by ; though they may call themselves Christians , yet indeed and really they cannot be said so to be . Many Reasons might we give for what we have affirmed , but this is sufficient ; It is said in the Scripture , That so many as are led by the Spirit of God , they are the sons of God. And we say , Such as are Christians indeed , do , and are made partakers of Christ's nature . But it may be questioned , What is the Nature of Christ ? Answer , Meekness and humility , and lowliness of spirit , agreeable to his own words , who said , Learn of me , for I am meek and lowly in heart , &c. O that those who are the cause of our oppression for the exercise of our Consciences towards the Lord , even the righteous God of Heaven and Earth , because we fear him , and do labour to keep our Consciences void of offence towards him : We wish that they and all others whose day of Visitation is not quite past , would take diligent heed to the pure Light of Christ which shines in their hearts , and so come to learn of Christ to be as he was , that their souls may enter into rest , that the Kingdom of God they may know in them , which consists in peace and joy in the Holy Ghost , &c. and this we do from our hearts desire on their behalf . Another thing charged against us by some is , That we do what vve do in contempt of Authority , &c. Ans . God vvho knovveth our hearts , can bear us vvitnesse to the contrary , unto vvhom vve do appeal , and to his faithful Witness in every mans Conscience , vvhich vvill let them see that vvhat vve do , vve do it not in contempt of Authority , but for Conscience sake tovvards God ; and if men require that from us vvhich God doth forbid to be done , vvhether it be not better in such a case to obey God rather than man ? Let his faithful Witness in every mans Conscience give an ansvver . Another thing charged against us by some is , That vve are against all good Government , &c. Ans . Unto vvhich Charge vve say , Nay , for vve are for a good Government , and all just Lavvs and just Magistrates we own , and do honor such as do rule for God , who are a terror to the evil doer , and a praise to them that do well ; such bears not the Sword in vain , such answers the Witness of God in every mans Conscience , which is just . But such as do govern contrary to God's Witness in every mans conscience , doing that which is unjust and unequal in the sight of the Lord , who is just , and whose way is equal , it is such as the Light doth reprove and condemn in their own Consciences ; and such as these we cannot own , but must testifie against . And if by such our sufferings be continued , we shall not rise up with carnal Weapons to work our own deliverance , but patiently endure what may be further laid upon us for the Truth 's sake , committing our Cause unto the Lord , in whom we trust , and do believe that he will in his own time deliver us by his holy Arm of Power ; unto whom be praises , and dominion , and thanksgiving for his mercy and loving-kindness , who keepeth Covenant and mercy with all who trust in him from generation to generation for ever . Concerning the manner of our Tryal , and of the sentence that was past on us afterwards . Several of us being brought into the Court by the Judges Order the 16th day of the 5th Month called July , some of us were brought to the Bar ; first , Thomas Ball was brought , unto whom the Judge spake as follovveth . Judge . Have you taken the Oath of Allegiance ? Tho. Ball. Ans . Nay . Judge . Will you take the Oath ? T. B. Nay , Christ hath commanded to the contrary , vvho said , Swear not at all . Then William Pit vvas brought to the Bar ; the Judge spake to him , &c. Judge . Upon what account were you at Robert Smith's House the 8th day of June ? VV. P. Where are my Accusers ? Iudge . VVill you take the Oath ? W. P. An. Let me be cleared of what I stand here charged for ; then I shall answer to this . Next Gervase Pierson was brought to the Bar ; the Judge speaks to him , &c. Judge . Will you take the Oath ? G. P. Ans . I never read nor heard of that Law , that by virtue thereof men might be kept five Weeks in prison till a crime is found against them . Judge . Were not you at the Meeting ? G. P. I do not say I was there . Judge . I do not go about to ensnare you by your own words . G. P. Then let it be proved I was there . Judge said , Call Robert Smith to the Bar. Robert Smith standing up , the Judge speaks to him as followeth : Judge . Are you a Prisoner ? Robert Smith answered ; About five or six Weeks ago , I with many others were by force of Military men taken Prisoners , and since so continued . Judge . What is the reason you appear thus contemptuously before the Court with your Hat on ? R. S. My Hat is my own , and I came truly by him , and it is not in contempt I wear him . Judge . By it you contemn the Authority and Laws of this Kingdom . R. S. Where is that Law that forbiddeth a man to wear his own Hat ? Instance it . Judge . It is a custom in England to shew their subjection to Authority by putting off their Hats . R. S. It is a custom in England for men to wear , or to come before Courts with Coats or Cloaks , and I am here without either ; and is not the one as much a contempt as the other ? Judge . Fine him five pounds , and record it , and now take off his Hat. Which the Gaoler did accordingly : Judge . Did you ever take the Oath of Allegiance ? R. S. I have been Prisoner five or six Weeks , and I would know the cause of my imprisonment . Judge . I meddle not with your Imprisonment ; but here you are before me , and here I find you , and do tender to you the Oath of Allegiance : Will you take it , or no ? For I tell you the danger which will follow ; you will incur Premunire , and forfeit your Estate to the King. R. S. Who was that Law made for ? the Papists or us ? Judge . For both . R. S. Why then is it not tendered to them , as well as to us ? Judge . They have already taken it . R. S. Suppose I find some Papists , or Popishly affected , sitting on the Bench , shsll it be tendered unto them ? Judge . They have done it already . R. S. Let us and the people see it , that we may be satisfied . Judge . Will you take the Oath , or no ? Otherwise we will record your refusal , and call you again to morrow , & upon your second refusal record it also , and shall pass the sentence of Premunire upon you . R. S. Shall the Example of Christ determine the controversie between us ? Judge . I came not to dispute with you about the Doctrine of Christ , but to teach you the Doctrine of the Law. R. S. Must the Doctrine of the Law make void the Doctrine of Christ ? Jud. Will you answer speedily whether you will take the Oath , or no ? R. S. Love obligeth to Allegiance more than Oaths can do . Judge . Then signifie your Allegiance by an Oath . R. S. That which obligeth me not to swear , obligeth me to injure no man. Judge . Take him away . R. S. Friends , The things that are required at our hands , is , to deny that which to us are the Lords Truths ; the one is , Not to swear at all ; the other is , The assembling our selves together . Rather than so to do , I am not here onely ready to suffer , but also to seal those Truths with my blood , if thereunto required . Judge said , God forbid I should seek your blood . Then we were returned back again to prison , till the next day ; in the mean time several Bills of Indictment were drawn up against us ; for we understand , that before some of us were called for to be brought into the Court , the Judge asked the Grand Jury whether they had any Bills against the Quakers ? Answer being made by them of the Grand-Jury , They had nothing to give in against us . Then the Judge ordered some of us to be sent for , that they hearing our Answers to such Questions as he put forth to ensnare us , might from thence have an occasion to draw up some Bills against us . So the Judge put them in the way how to draw up Bills against us , whose directions they were ready to observe , though it tended to the ensnaring of the innocent . Several Bills being drawn up against us , one against Robert Smith in particular , and six more against the rest of us ; whereof some were drawn up according to the common Law , which is in French , which the Jury did not understand . This being done , we were all sent for to come into the Court. We have not written these things out of hatred to those who are the cause of our present sufferings , but that the truth might appear , and that such who have not done justly towards us in these things , may for the time to come be careful , and repent of what they have done unjustly against us , and resolve never to do the like in time to come , lest they feel the Lords heavy displeasure , who is just , and whose Ways are Truth and Equity , and will render unto all men a reward according to their Works . The 17th day of the Month we were all brought into the Court , being in number twenty four persons , being put together with the Felons ; Robert Smith being called to the Bar , the Bill that was found against him was read , which was for refusing to swear : The Clark of the Range spake to him as followeth . Clark. Are you guilty or not guilty ? R. S. I have been deteined a Prisoner , and not yet the Fact signified unto me , or my crime laid to my charge : Therefore clear me , or charge me for what I was first imprisoned , and then I may answer unto this charge . Judge . You will not be permitted to speak except you plead to your indictment , and then you shall be heard . Rob. Smith . What the Scripture forbiddeth , the Law ought not to compel unto . Judge . I will have no discourse with you about Scripture , or other matters ; will you answer to your indictment or not ? Rob. Smith . Yesterday Christs example would not be permitted of , and to day no Scripture : it is time to be silent if truth and Scripture may not determine a matter . Judge . Be speedy in your answer , you will not be permitted to weary the Court. Rob. Smith . That Law by which I am tried was provided for such as did labour to murder and betray the Government of England , and in that it was just , and how can it then reach me or them unto whom such a thing cannot be charged ; and therefore that Law is to try such as are before mentioned . Judge . If you will not answer , I must and shall proceed Rob. Smith . That Law which compells to that which Christ forbids , is an unsound Law ; but that Law which compels to swear , compels to that which Christ forbids , therefore an unsound Law. Judge . Take him away . Then John Price , John Townsend , James Moor , Edward Lewis , Susanna Pierson , were brought to the Bar ; two Bills of indictment being read , by which they were indicted , the one for holding all oaths to be unlawful , the other for meeting together in the house of Robert Smith , by force of Arms and contempt of the Laws of the Land , &c. which indictments were filled up with many untruths . John Price being called , the Clerk spake to him , &c. Cler. Are you guilty or not guilty ? John Price . There be many errours and falsities in the indictment , of which I am not guilty . Then the Clerk spake to John Townsend with others of us , who answered after the same manner , which we forbear to mention , according to the questions and their answers for brevity sake . Susanna Pierson was called . Clerk. Are you guilty or not guilty . Sus . Pierson . Whose Ox or whose Ass have I taken , or who have I defrauded ? if I have taken ought from any man , I will restore him four-fold Judge . Answer , guilty , or not guilty ? Sus . Pierson . The Indictment is false . Judge . Answer , guilty , or not guilty ? answer to the indictment , and then you shall be suffered to plead , saying , I will do you no wrong . Sus . Pierson . I desire you to look upon the Kings Proclamation , but the Judge denied , and caused me to be pulled down . Now the Proclamation forbids any Souldiers or others to come into the houses of the Kings Subjects without sufficient warrant , or else to be looked upon as contemners of the Government , &c. which might have been of use to us if we could have had Justice therefrom , for those that came to pull and bale us forth from our meetings would shew us no warrant or order they had so to do . Then Edward Bourn , George Knight , Tho. Jukes , Robert Tompkins , John Clarke were brought to the Bar , two Bills of indictment being preferred against them ; The one for maintaining that all oaths are unlawful , &c. The other for meeting together at the house of Robert Smith , June 11. which Bills being drawn up according to the form before expressed , by which the other friends were indicted . Whereupon the Clerk of the Arraigners spake to Edw. Bourn and the rest , as followeth . Clerk. Are you guilty , or not not guilty ? Edw. Bourn . I desire I may have liberty to speak . Judge . You shall have liberty to morrow to speak as much as you will when you come to your tryal , but now you must answer whether you are guilty or not guilty ? When I would have spoke . I was interrupted , and not permitted . — Then the Clerk proceeded . Clerk. E. B. what say you , are you guilty or not guilty ? Edw. Bourn . I am clear from many things which are charged in the indictments against me . Clerk. Then you are not guilty . Then the next was called , the indictment being read to him . Clerk. Guilty , or not guilty ? George Knight . That I was at Rob. Smiths was true , but that I was there at a tumultuous meeting , or to the ill example of the Kings Subjects , that I deny . So the rest of us being questioned , after the reading of the indictments unto them : whether they were guilty or not , returned their answer to the same effect as we had done before them . We desired copies of our indictments , that we might the better give in our answers upon our further tryal , which the Judge promised we should ; but when they were to be had , we could not have two copies of them , except we would give fourteen shillings for them , therefore we chose rather to make our defence without them , then to pay so dear for that which might have been writ upon one side of half a sheet of paper . Then Richard Fido , William Pitt , Tho. Ball , Abraham Roberts , Gervase Pierson , Abra. Armes , Geoffery Rasmos , and others were brought to the Bar ; two Bills of indictments being read , which were preferred against them to the same effect as the other before mentioned , one of them bearing date June 8. being the day they were taken prisoners , &c. Richard Fido was called . Clerk. Are you guilty , or not guilty ? Rich. Fido. Not guilty of many things therein mentioned . Then William Pit was called . Clerk. Are you guilty , or not guilty ? Will. Pitt . The question is very difficult , there being some things therein true , and many things false . Clerk. Then that which is false you are not guilty of . Then Geoffery Rasmos was called . Clerk. Are you guilty or not guilty ? Geoffery Rasmos . I am an innocent man , where are mine accusers ? The rest of us being asked the same questions , returned answer to the same effect as the other had done before . Then we were all returned to prison again till our further tryal , which was the next day , when sentence was passed on us , as aftervvards is mentioned . The 18. day of the 5. moneth called July , vve vvere all brought into the Court again , being placed among the Fellons , after a while Robert Smith was brought to the Bar. Judge . Robert Smith , Will you answer to your indictment or not , if not , you shall not be permitted to speak , but I shall pass sentence upon you R. Smith was going to speak , but interrupted — Judge . This is the sentence and judgment of the Court concerning you : You are to be out of the Kings protection , and to forfeit your personal estate for ever to the King , and your real estate ▪ during term of Life , &c. Rob. Smith . The Lord gives , and if he permits to be taken away , the will of the Lord be done . On the 21 day of the same moneth the Sheriff seised on the goods of Rob. Smith , and did take an account or Inventory thereof , as much as to the Ladle , Flesh-fork , and Links , and a basket which cost but three farthings . And now for the tryal of the rest , &c. John Price , John Townsend , James Moor , Edw. Lewis , Susan Pierson , being brought to the Bar the second time , two Witnesses swore to the indictments , whose evidence was proved to be false , for when the Judge said to us , we were taken such a day or time , Susanna Pierson replyed , saying , that was false , for we have been in prison a moneth , which was near a fortnight before that time . Then the Judge said we were brought before the Mayor ; unto which Susanna Pierson answered , it is utterly false ; and said further , he was not a competent Witness , who hath sworn as before said , and also because he had enmity in his heart against us . Susan ▪ Pierson said , the Witness was utterly forsworn , and a perjured man ; upon which the Judge said to Susan . Take heed what you do , for he may bring his action against you ; and so instead of reproving the evil-doer , his hands were strengthened in bearing false Witness . And also herein it doth further appear , that the Witnesses were forsworn , because they swore that two of our friends who were with us at the place where we were taken prisoners , were not there at that time , who were , and also committed to prison with us . Su. Pierson ▪ May I have liberty to speak . Judge . Yes , if you will speak to the indictment . Su. Pierson . Whereas it is said we went to our meetings by force of arms , that is false , for we go innocently , and have had dirt thrown in our faces going to , and coming from our meetings , without lifting up our hands against any . Judge . That is a form of Law , and it is used as a form , as thus , If that two or three men should assemble at one place , contrary to the Laws of this Realm , and although they have no visible weapons with them , yet their so meeting together is by force of Arms , because it is contrary to the Laws ; and if they do but disturb the peace , it is by force of arms , expressed in all indictments . Now let it be considered how that form of Law can be good and just , wherein things are expressed otherwise then it is , as to say the People are met together by force of Arms , when the least appearance of such a thing cannot be found amongst them . We being taken away , Edw. Bourn , Geo. Knight , Tho. Jukes , Rob. Tompkins , and John Clark was brought to the Bar the second time ; our indictments being read to us , and the Witnesses produced , which swore against us ; Edw. Bourn spake as followeth . Edw. Bourn . When we were taken prisoners , they came with Swords and Guns without any warrant or order , contrary to the Kings Proclamation , &c. but that was little regarded . Then the Witnesses were called to swear to the indictments . Edw. Bourn spake to the Judge . Edw. Bourn . I desire liberty to ask a question ? Judge . No : But you may put what question you will to the Witnesses . Edw. Bourn . I not being permitted to speak what I desired to the Judge , and perceiving one of the Witnesses had sworn falsly , as to the time of our being taken prisoners ; I enquired of him when it was that we were met together ? Witnes . It is in less time then a moneth . Edw. Bourn . That is not so , for we had been five Weeks prisoners then , — Afterwards the prisoner took another Witness in a lye , and spake to him concerning what he did inform the Judge , that it was false also ; whereupon the Judge spake as followeth : Judge . If it be false you need not say so , that is unmannerly , but you may say it is an untruth then . Ed. Bourn . That which is a Lye , is a Lye , I hope in meekness one may speak the thing as it is , I do not speak it in malice ; for indeed I was there in 〈◊〉 meekness , and in the fear of the Lord ; and as for malice I dare not keep it in man heart against any , for I am a Christian , and have learned of Christ to love my enemies , and to do good to them that hate me . And further it was observed , that the Witnesses durst not swear that we were met together as in pretence to Worship God ; because they heard nothing read or spoke amongst us , which the Judge and Jury was often minded of , but we were many times interrupted , and not permitted to speak . One of us asked the Judge , whether it was not a point in Law to make vold the indictment , when the Witnesses had sworn contrary to the time ? Judge . No , so long as it was one time or other . George Knight spake . Geo. Knight . The witnesses have sworn that we were at Rob. Smiths between the hours of 11 and 12 of the clock , and I can prove by divers witnesses that I was in my Fathers business at that time , and many hours after . Judge . Were you not there that day ? Geo. Knight . That is not to the purpose whether I was there that day or not , &c. Here the Jury may take notice that the Witnesses swore more out of enmity against us then otherwise , they swore so carelesly . Many questions were asked of us that we by answering might ensnare our selves , which we understand by the Laws of the Land the Judge ought not to have done , but rather to have advised and counselled us how to make our defence with safety to our selves . It was a saying of Judge Heath , that the Laws of England were merciful Laws , and that it was the Judges duty to be helpful and assistant to the prisoner , rather then to ensnare them . R. Tompkins said , I was at my Fathers house that time when the Witness swore I was at Robert Smiths , as several can witness . Judge . Were you there that day ? R. T. I am not to accuse my self . Judge . What did you meet together for ? Answ . Many times when we are met together , we take care for such as may be in want amongst us . Judge . That is an unlawful way to meet privately upon that account , you ought to do it publickly by the Overseers of the Parish , and Churchwardens , according to the Law of the Land. Answ . That we do also . Geo. Knight . I desire to know whether we may not except against the Jury , for there be some of them which we look upon to be our open enemies . Judge . It is too late , the Jury are sworn already . Geo. Knight . We did not know that . Judge That was your own fault . Let it be considered how that could be our fault , when we vvere kept close prisoners vvhile the Jury vvas svvorn ? E. B. seeing there could be no exception against the Jury , vvho vvere all strangers to him , said , Let them alone , if they are not right , I desire they may live to be better . As to the Jury , they had been svvorn before vve vvere brought into the Court , and further vve have been informed , that there vvas another Jury impannelled before these , vvhich vvas aftervvards discharged , because it vvas thought they vvould not serve our adversaries ends ; and those men impannelled in their rooms that they might have their purpose of us , vvho are no enemies unto them , but their friends and lovers of their souls , and desire the good of all men , that they may knovv the truth , and be saved from everlasting misery and destruction . Edw. Bourn spake to the Judge . E. B. Is not there one Bill dravvn up against us , for holding the taking of all Oaths to be unlavvful ? Judge . Yes . E. B. Have any svvorn to that Bill against us ? Judge . No : Did not the Mayor tender the Oath to you when you vvere committed ? E. B. Nay . Then the Judge spake to the Mayor concerning it , and spake again to E. Bourn . Judge . Will you say so , when the Mayor offers to take his Oath of it ? E. B. I believe the Mayor may remember very vvell that the Oath vvas not tendred to us vvhen vve vvere committed . Alderman Solley offered to take his Oath that the Oath was tendred to us . E. B. Alderman Solley was not there when we were committed to prison . — Let the Reader understand that that before mentioned hath relation to the prisoners then at the Bar. — E. B. spake further to the Judge and those who sate with him on the Bench in judgment upon the innocent . E. B. I desire you to be careful , and do no otherwise with us then you may give a comfortable account to the Lord , and as you own your selves to be Christian Magistrates , deal with us as becomes Christians , for we are Christians our selves . Judge . God forbid I should do otherwise with you , and lifted up his hands , saying , If I do otherwise , it will be between me and the Lord. E. B. I desire to ask one question in the fear of the Lord ? Judge . That you may in the fear of the Lord. E. B. Suppose that if Christ and his Apostles were here at this time , and if they should meet together , would not this Law take hold of them ? Judge . Yes , that it would , — but said afterwards , I will not answer your questions , — And said , you are not Apostles . E. B. We are Christians , followers of Christ as they were ; then interrupted . Judge . Take them away . And as to what I then said , it is truth , for we know that the same Spirit which led them , leads us , even the Spirit of truth which leads unto all truth ; and if it were not for the truths sake that we suffered , we were in a sad condition ; and people may well believe , that if it were not to keep our peace with the Lord : we would not expose our selves to such hardships and cruelty as we do meet withall from the world , because we refuse to swear , in obedience to Christs command , who saith , swear not at all ; and because we dare not neglect to assemble our selves together in the name and fear of the Lord ; it being that way by which we have found him , and have and do enjoy his holy presence amongst us , &c. Then Richard Fido , Will. Pitt , Edw. Stanton , Abr. Roberts , Gervase Pierson , Abraham Armes , and others were brought to the Bar ; the Indictments being read , the Witnesses sworn and 〈◊〉 Judge spake , VVill you take the Oath of Allegiance ? R. Fidoe . I did never deny Allegiance to the King by way of swearing , until I knew that Principle which did more oblige me to the King than swearing can do . Judge . VVhat is that Principle you speak of ? R. F. It is the pure Principle of God , vvhich leads me to do to all men as I vvould they should do unto me . Judge . That is a good Principle , it is the VVord of God. Judge . VVill you take the Oath now ? R. F. Is there amongst you any one that can accuse me of any thing done by me against the King , that by it I should be suspected ? Or what is the ground of tendering it to me ? Judge . It is in order to one of your Indictments . VVil. Pyt. It is very vvell knovvn vve have been a suffering people for these many years under the former Powers in this very matter ; so that if this had been the first Oath we had refused to take , you might have had more ground to have suspected our Allegiance to the King and his Government . R. F. I desire to hear the Witness that svvear to the Indictment . VV. P. Before the Witness be sworn , I desire to be informed by the Court , lest through our ignorance of the Law vve should deprive our selves of our own proper right : The matter is this , Whether vve may have liberty to except against such men of the Jury that are greatly prejudiced against us , and so not competent Judges in this matter . Judge . Before the Jury was sworn , you might , but now you cannot . VV. P. We were not present vvhen the Jury was svvorn ; Wherefore it seemeth we are deprived of our just right in this matter . Iudge What have you to say against them ? I hope they are none of them of your Faction ? W. P. If vvhat vve have to say vvill not dismiss them , it is to no purpose to declare it . One of the Witnesses swore , that we vvere at a Meeting about the number of 46. and that we refused to take the Oath of Allegiance at our commitment . The Judge asked another of the Witnesses what he could say — Witness , I was there too ; and I say as he said , Sir. R. F. This Witness makes nothing against us : What visible testimony have you against us tending to the Worship of God. Witness . None at all . Iudge . What were they doing ? Witness . Some sitting , and some standing . R. F. Did you hear any one pray , or speak , or see any Book opened amongst them ? Witness answered , No. Judge . What have you to say for your selves ? For what end were you at that unlawful Meeting ? W. P. There are three or four fatherless Children amongst us , vvhich we are to take care for , that they may not be chargeable to Parishes for maintenance ; such things are taken care for amongst us when we meet together sometimes ; and whether we were not met together at that time , for that end , you are to prove . Judge . If you were met together for that end , it is unlawful ; for you are to go from House to House . W. P. That which is charitable , is not unlawful . Judge . I leave that to the Jury , whether they will take this new invented Plea , for a sufficient ground to excuse your being at that unlawful Assembly or not : Although the witness may prove little , yet if the Jury believes you were met together under pretence of Religious worship , as they well may , it being your constant practice , they may find the Bill . R. F. You of the Iury , take notice that all this makes nothing against us . Judge . That is true , I may speak to the Jury for you . R. F. But give me leave to inform them with the truth . The Judge spake to this purpose following , and would not allow Rich. Fidoe to speak . Gentlemen of the Jury , it is true , this witness makes nothing against these men ; yet I shall leave it to you , that if you as believe they did meet together under pretence of religious worship , you may find the Bill . Many things more were mentioned between other Friends & the Iudge tending to the purpose before expressed , which are left out ; so we were taken away , and not permitted to speak what we would , although the Iudge spoke otherwise the day before , saying , we should have liberty to speak as much as vve vvould vvhen we came to our tryal ; and said he would do us us all the right he could ; but let the Witness of God in every ones Conscience answer whether it vvere so or not . The Iury being returned to give in their verdict , found the Bills against us , notwithstanding the evidence was made void in effect , as upon the examination of the Witnesses doth appear before-mentioned , upon our tryal . Then John Price , John Townsend were called to the Bar , with Su. Pierson , to receive the sentence ; also Edw. Bourne , Geo Knight and Robert Tompkins , Tho. Jukes and John Clark were called to the Bar the third time ; and the Oath was tendered unto them before sentence was passed . Robert Tompkins desired to hear the Oath read , which was accordingly done . Iudge . Will you take the Oath ? Tompkins answered , No — it is not my principle to swear . E. Bourn spake , What is truth in the Oath we can promise ; and if we do not swear , it is in obedience to Christ's command ; but if you can convince us by the Scriptures , that we may swear , and not offend the Lord , see what we will not do . Iudge . I will not talk with you according to the Scriptures ; I know the Scriptures you will bring is that which saith , Swear not at all ; but I deny your meanings . E. B. We mean no otherwise but what Christ and his Apostles meant . — So the Iudge vvould not be perswaded by us to take in hand to convince us according to the Scriptures , but proceeded to pass sentence upon us . Iudge . This is the sentence and judgement of the Court , You are fined 5. l. a piece ; and if you do not pay the fines , nor if there be no distress to be made in a Weeks time , you are to be committed to the House of Correction , and to be put to hard labour for three months . E. B. The Lord judge between you and us . Iudge . Take them away . Then R. Fidoe , Wil. Pyt , Ed. Stanton , Gervase Pierson , Abra. Roberts , Abr. Armes , Fran. Harvey , Fran. Fincher , Ief. Rasmos , T. Ball , and John Wayte were brought to the bar the third time . G. P. I desire to know when , or at what time the Kings two Declarations , the one from Breda , the other concerning Ecclesiastical Affairs , were made void . Judge . They are ; what 's that to you ? G. P. We expected some benefit by them — Which Declarations tended to the giving liberty to tender Consciences in matters of Religion , though differing from others in opinion therein , which do not disturb the peace of the Kingdom , which we have not done . G. P. Are the King Words of no value ? Judge . Come ; you are a sawcy Companion . Then the Judge proceeded to sentence , passing the same sentence upon us as upon the other Friends aforementioned ; upon which William Pytt spake as followeth . W. P. Well , not only our Goods and our Liberties are we willing to offer up in this matter , but also our lives if it be requir'd Then after our Trial , and sentence was passed on us as before is expressed , we were taken away & brought to prison again , being filled with peace & joy in the Lord , whose pure love hath largely abounded towards us ; blessed , praised and magnified be his holy & glorious Name above every thing , for ever ; Amen . And thus such as are sober-minded may see what hard measure we have received from some in Authority , only and alone for the exercise of a good Conscience towards the Lord , & not for any injury or wrong that we have done unto any man , the just God can bear us witness herein ; and thus the Scripture is made good , being fulfilled in us , which saith , Whosoever will live godly in Christ Jesus , must suffer persecution . And as there was a generation in time past which sought an occasion against Daniel , but could find none except it was about the matter of his God , for which cause they laboured with the King Darius , until they had obtained a Decree against him , Dan. 6. But remarkable is the passage about the same ; for the Lord delivered Daniel , but his Enemies fell into the snare which they had laid for him . And though it be so come to pass concerning us , that a Decree is sealed against us about the matter of our God , whom we fear , and dare not but hear his voice , and obey him in what he commands us , by which we do and may suffer for this only cause ; yet notwithstanding these things , let persecutors and haters of that which is good , bear this in mind , tha the Lord God is the same to save , help and deliver them who fear and put their trust in him , as he was in times past , and repent before it be too late , remembring what Christ hath said , who said it would be better for such that offend the least of those who believe in him , that a Milstone were hanged about their necks , and they cast into the sea . E. Bourn . Here followeth a Copy of a Letter directed to Iudge Hide , and Iudge Terril , which was delivered before our Tryal . FRiends , It cannot be unknown to you , but that we have been a suffering people for many years past , and are so at this time , and that it hath not been for any evil , neither is it for any evil by us done towards any people , the righteous God can bear us witness herein ; but only for the exercise of a good Conscience towards him , in doing that which he requires from our hands , who hath called us unto peace and holiness ; and wo unto us if we do it not ; for consider in meekness , and in the fear of the Lord , how can we neglect that which we believe the Lord doth require at our hands , but we must be offendors against him in a high nature ? And if we must come before you in o●der to our tryal , deal righteously with us in the sight of the Lord , in whose hands your life is , your breath is , and all you do enjoy , he can soon deprive you of , if it be his Will. Therefore in his holy fear deal justly and righteously with us in his sight , lest you provoke him against your selves , and kindle his Wrath and displeasure against your own souls . Therefore in much love to you do we desire you to do that which is right in the sight of the Lord towards us , and towards all in matters by you to be determined of , that so it may go well with you here and hereafter for ever . It is well known to the generality of the Inhabitants of the Nation , that we are peaceable ; and we desire the good and welfare of all people , that they may know the truth , and be saved from everlasting destruction . And therefore why should we be hindered from the exercise of our consciences towards the Lord , seeing we are peaceable , and no ways injurious unto any ? And we believe your selves have experience of the same , which was the ground of our oppression in the days of Oliver Cromwel , and of his Son Richard Cromwel , under whose Governments we were greatly oppressed , because vve could not conform to them in matters about Religion ; for vvhose cruelty and in justice the Lord hath overturned them & such as took part vvith them therein , and you do novv possess their places , not that you should do as they did , but that you should answer the end of the Lord therein , in doing justly , loving mercy , and walking humbly before him , who is to be feared , and vvill justly recompence all according to their doings ; and novv hath given you a day to try and prove you herein , whether you will do what he doth from you require , or not . Therefore mind what the Lord doth require at your hands , and answer him therein , that ye may be a blessing to the Nation wheresoever you come ; for in this your welfare dependeth eternally . From the Prison in Worcester the 15. of the 5. mon. 1662. From lovers of your souls , who desireth the peace and welfare of all mankind , who suffer bonds with many more for righteousness sake , called Quakers . E.B. R.F. E.S. W.P. R.S. S.P. &c. POSTSCRIPT . VVHat is before mentioned , is , as near as we could remember , the substance of the passages at our Tryal . Many things more might have been mentioned of what then passed , but we were willing to be as short as we could in publishing a Relation thereof , commending our selves with the Controversie between us and our Opposers , to be decided by God's Witness in every ones Conscience which shall read or hear the same . Worcester Prison the 10th day of the 6 , Month 1662. A brief account of the imprisonment and tryal of some more of our friends , who are Inhabitants of Worcestershire . UPon the 20. day of the 5. Moneth 1662. came a party of Souldiers to the Town of Pershore , where some of them were peaceably assembled in the fear of the Lord , and lay violent hands on them , drawing them forth from the meeting , and some out of their houses , and off from their own ground with their swords drawn , and forcing them along the streets , and forced them into an house , not showing them any order for what they did , until they had been kept several hours in the house , where they were close detained prisoners , and their friends not permitted to come to them ; and afterwards took them to Worcester , striking them , and giving some of them fore blows : Some moderate people seeing it , desired them to forbear striking them ; then they fell a striking and cutting the people with their swords , and so brought them to the prison in Worcester without any Mittimus . Upon the 5. and 6. days of the 6. Moneth , Ed. Hall , George Fort , Henry Gibbs , with the rest of our friends who were taken prisoners with them at Pershore , vvere brought before the Justices at the Sessions in Worcester to be tried vvith several other of our friends who vvere taken from their peaceable meeting being assembled in the fear of the Lord at Dudly in Worcestershire , at the same time as friends in Pershore vvere taken , vvhose names are , Richard Payton , John Newcomb , Thomas Denton , and Sutton Bagley . All these before mentioned , vvere tried at the Sessions then holden , being made offenders about the oath of Allegiance , because they did not svvear , the Jury finding them guilty , though in the sight of the Lord they are innocent from the breach of any just Lavv ; sentence vvas passed upon them , as follovveth . Richard Payton being brought into a Premunire , his personal estate was forfeited to the King for ever , and his real estate during term of Life , and himself to be out of the Kings protection , and to remain in prison during the Kings pleasure , &c. The rest of them , viz. Ed. Hall , George Fort , Henry Gibbs , John Newcomb , Thomas Denton , Sutton Bagley , John Johnson , William Collins , and Ed. Gibbs , vvere fined five pounds a piece , and for want of distress , or not payment of the same in a Weeks time after sentence was past , to be committed to the house of Correction , and there to be put to hard labour for three Moneths &c. And thus for no evil , but for keeping a good Conscience with the Lord do we suffer , the Scripture being fulfilled in us , which saith , he that departeth from evil maketh himself a prey , &c. Se● Isa . 59. 14 , 15 , 16 , 17 , &c. Queries to the Compellers in Religious matters . VVHether you your selves would be compelled from your Religion ; or not : if not , then do ye as ye would be done unto , to compel others unto that , when as you you would not be compelled your selves ? Whether that which you compel unto , be truth , or not : if truth , who did ye deny it , in not practifing it , or suffering for it , about 8 or 9 years ago ; if not truth , do you well to force unto it ? Whether to allow liberty in honest and religious matters , be not a more sweeter , and also an acceptabler sacrifice to God , then to oppress or prison about it , and to make men Aliens to their own families and strangers to their housholds concerning it ? Whether it be heavenly or heathenish , to force in things pertaining to conscience , and whether Christian like or otherwise to neglect the better , and to take the worser to be an example herein ? Whether to limit that which is conscientious in others , doth not truly be speak the permitters thereof , men rather lovers of vanity then vertue ? Whether to ruine a man and his family , and yet no iniury by them done , be truly religious and prevailing vertues to make Proselitos , or otherwise ? What is the ground of oppression , and whence had it its descent ; was God the Author thereof , or did good , men practice it in any generation ? Robert Smith THE END . 
A80764	----	God's zeal thundered forth, against all those magistrates, bishops, priests and people of this city of London, who have deserted their brethren in this day of sore calamity. R. C. (Richard Crane) 1665 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A80764 Wing C6812A ESTC R171589 45789256 ocm 45789256 172566 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A80764) Transcribed from: (Early English Books Online ; image set 172566) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2639:5) God's zeal thundered forth, against all those magistrates, bishops, priests and people of this city of London, who have deserted their brethren in this day of sore calamity. R. C. (Richard Crane) 1 sheet ([1] p.) s.n.], [London : Printed the 4th. day of the 6th. moneth, 1665. Signed: R.C. [i.e. Richard Crane]. Place of publication suggested by Wing. Date of publication from colophon. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Apocalyptic literature. Persecution -- England -- Early works to 1800. Broadsides -- England -- 17th century. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion GODS ZEAL THUNDERED FORTH , Against all Those MAGISTRATES , BISHOPS , PRIESTS and PEOPLE Of this CITY of LONDON , Who have deserted their Brethren in this day of sore CALAMITY . Thus saith the Lord , BEHOLD , Oh City ! I have visited Thee with my Judgement , to the end thy Inhabitants through true repentance might learn Righteousness ; and therefore have I given my ANGEL COMMISSION to smite in thee , to cut off and destroy ; who is fulfilling my Decree , prophecyed of in thee O City , by my Servants , whom thou hast rewarded evil for all their love unto thee ; and the cry of their injurious sufferings , and oppressions are entred into my Ears , for whose sakes I am arisen to plead with all their Adversaries , and will lay wast and make desolate ; yea , and I will even lay heaps upon heaps , for all thy abominations wherewith thou hast provoked me year after year , and time after time ; yea , in my Zeal have I declared it . And you who have most shamefully deserted your Brethren in this day of CALAMITY , and have fled the Judgment , and have taken SANCTUARY in the holes of the Earth , and clifts of the Rocks , thinking thereby to hide from my Presence ; I will visit you , I will visit you , and you shall know I am God of the Country as well as the City , and my hand shall search you out , and your Gods of Silver and of Gold , in whorn you have trusted this many years , and do trust , shall not be able to save you from my wrath , for I am God of the whole Earth . Is this Christianity to your Brethren , to leave them sick and wounded , with my Judgments ? what , all pass by , yea , LEVITE and all , surely , surely , my hand shall follow you even to the remotest hole and corner , whereunto you are fl●d : And for you that have taken upon you to promote a National Church and Worship , and are Ministers thereof , and are found in this ungodly desertion ; my hand is against you for ever , forasmuch as you have given the Magistrate no rest till he hath wrought your vengeance upon my people ; my woes for ever is your portion : what did you make mention of my name in your Assemblies in a time of prosperity , and in a time of Judgment do you flee ? am not I the same God still ; if your Worship was good then , it is good now ; and surely in such a time as this all hands and hearts in holiness are to be lifted up ; but to me have you been known of old , and the wayes of your hypocrisie and deceit , your inventions , traditions , and all your vain Imitations , mine eyes have beheld , and my very Soul hath loathed them , and long ago have I spued them forth , in these Nations , and these your deceitful performances , are a very abhorency unto my Soul. And would you have a People whom I have gathered forth of all People to magnifie my Name , and in whom I have placed my Righteousness and Truth , manifested unto them by my Eternal Spirit , to bow unto your wayes , which my very Soul abhors ? Though you have been permitted for some years to inflict penalties upon them according to the rule of your Lusts ; and some you have slain , and some Banished , and many imprisoned , and are at this time in your Cruel Goales held ; for your better effecting your Barbarity of Banishment on them , I tell you and that in my holy Zeal , you shall fail in your purpose , for I have not gathered them into my Holy Truth , any more to conform , or bow to an Harlot , for my wayes are purity , in which I am leading of them . And thy wound O National Church of England which thou hast given thy self in this day and time shall never more be cured , for all the Balme that thy Halberts , Clubs , and Staves , with all thy ungodly coercions of all sorts pour'd into it ; shall not heale it , for if thou would have exalted thy way , now had been thy time to have been zealous , and those eyes which were blinded , with thy Charmes and sorceries , behold I will open them , yea and they shall hate thee with an utter detestation , and my great dispensation at hand will I manifest , which hath been spoken of old , I will , I will , yea I will , devide between Priest and Magistrate , and this my work is in order unto it , the eye in me doth behold it : And though you may in your hearts treasure up vengeance in your holes whereinto yee are fled , and may think so soon as my hand is a little removed , to fall to your old cursed work of PERSECUTION , and inflicting your barbarous penalty upon my People ; I say I will honour and magnifie my Name in and through all these things , Remember Pharaoh , for his second Plague was worse and more heavy then his first ; and at last he paid dear for all his Aggrevation . And you who have lived like Divels in the flesh in ramming , damming , sinking , and confounding , with numberless Execrations , your very lives have been hell on Earth , your heaven hath been in Taverns , Alchouses , Whorehouses , and all manner of ungodly Stage-Playes , and other places of Debauchery ; you even have made my fury to smoke , and your cursed desires in belching forth Oathes , Plagues , and other hideous EXECRATIONS , are now , even now falfilling upon you . And thus with my Judgements which are pure and just , will I sweep this Nation till the hypocrite , prophane , PERSECUTER , and ungodly be no more . R. C. Printed the 4th . day of the 6th . Moneth , 1665. 
A91792	----	Fifty questions propounded to the Assembly, to answer by the Scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. By S.R. Richardson, Samuel, fl. 1643-1658. This text is an enriched version of the TCP digital transcription A91792 of text R201507 in the English Short Title Catalog (Thomason E388_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91792 Wing R1407 Thomason E388_11 ESTC R201507 99862008 99862008 114155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91792) Transcribed from: (Early English Books Online ; image set 114155) Images scanned from microfilm: (Thomason Tracts ; 62:E388[11]) Fifty questions propounded to the Assembly, to answer by the Scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. By S.R. Richardson, Samuel, fl. 1643-1658. [8] p. [s.n], London, : Printed, 1647. S.R. = Samuel Richardson. Signatures: A⁴. Annotation on Thomason copy: "May 20th". Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) -- Early works to 1800. Toleration -- Early works to 1800. Persecution -- Early works to 1800. A91792 R201507 (Thomason E388_11). civilwar no Fifty questions propounded to the Assembly, to answer by the Scriptures:: whether corporall pnnishments [sic] may be inflicted upon such as Richardson, Samuel 1647 3481 4 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FIFTY QUESTIONS PROPOUNDED To the ASSEMBLY , to answer by the Scriptures : whether corporall punishments may be inflicted upon such as hold different opinions in Religion . Yee are bought with a price , be not the servants of men . 1 Cor. 7. 23. Yee suffer fools gladly , 2 Cor. 11. 19. and yet I may not be suffered . By S. R. London , Printed , 1647. Fifty Questions , &c. WHether corporall punishments can open blinde eyes , and give light to darke understandings ? 2 Whether carnall punishments can produce any more then a carnall repentance and obedience ? 3 Whether the destroying of mens bodies for errours , be not a means to prevent their conversion , seeing some are not called untill the eleventh houre : and if they should be cut off for their errours the seventh houre , how should they have come in ? Mat. 20. 6. 4 Whether those who would force other mens consciences , be willing to have their own forced ? 5 Whether it be wisdome and safe to make such sole Judges in matters of Religion , who are not infallible , but as lyable to erre as others ? 6 If a father or Magistrate have not power to force a virgin to marry one shee cannot love ; whether they have power to force one where they cannot believe , against the light and checks of their own consciences ? 7 Whether the Scripture makes the Magistrate Judge of our faith ? 8 If the Magistrate may determine what is truth ; whether we must not beleeve and live by the Magistrates faith , and change our religion at their pleasures ? and if nothing must be preached , nor no books of Religion printed , nor be allowed to passe , unlesse certain men may please to approve and give their allowance thereto , under their hands , whether such doe not by this practice , tell God , that unlesse he will reveale his truth first to them , they will not suffer it to be published , and so not known to be ( even with him ) notwithstanding the Magistrate may and ought to hinder the printing and publishing of that which shall be against the safety and welfare of the State . But we must distinguish between matters civill and religious : we question their power in the latter . Also , whether the Licenser setting his hand to the booke to licence it ( he being a Priest by his ordination , and from the Pope ) be not the marke of the beast spoken of , Revel. 13. 17. And whether all such as have gone to them to licence the truth ought not to repent of it , and do so no more ? Also whether these men be fit to be Licencers of the truth , who when the truth hath been tendred them to be licenced , they have confessed the truth of it , as they have been free to licence it ; but refused , because they durst not ? And whether it can be made appear , that God hath revealed his truth first to these Ministers of England , and so the first spreaders of it ? Instance , who opposed the Prelates , the Ministers or the people , first ? And so of the rest . 9 Whether it be not the command of Christ , that the tares ( those that walke in lies ) and the wheat ( those that walke in the truth , should be let alone , and the blinde ( led in a false Religion ) which are offended at the declaration of the truth should be let alone Mat. 13. 30 , 38. Mat. 15. 14. 10 Whether he was not reproved that would have fire from heaven to devoure those that reject Christ , Luk. 9. 54 , 55. 11 Whether the servants of the Lord are not forbidden to strive , but to ▪ be gentle towards all ? 2 Tim. 4. 2. 12 Whether the Saints weapons against errours , be carnall or no : 2 Cor. 10. 4. 13 Whether it was not Christs command , that his Disciples when they were persecuted , they should pray , and if cursed , blesse ? 14 Whether the Scriptures declare , that the Saints should persecute others , and whether the gentle lambs of Christ can serve the Wolves so , seeing he sent his as sheep among wolves , and not as wolves among sheep , to kill and imprison , Matth. 10. 16. 15 Whether Christ hath sayd , He will have an unwilling people compelled to serve him ? 16 whether ever God did plant his church by violence and blood-shed ? 17 Whether tares may not become wheat , and the blinde see , and those that now oppose and resist Christ , afterwards receive him : and he that is now in the devils snare , may get out and come to repentance : and such as are Idolaters , as the Corinthians were , may become true worshippeers , as they that are strangers may become Gods people ? 18 Whether to convert an Heretick , and to cast out unclean spirits , be done any other way then by the finger of God , by the mighty power of the Spirit in the word ? 19 Whether he that is not conformable to Christ , may not at the same time be a good subject to the State , and as profitable to it as any ? 20 Whether men that differ in Religion , may not be tollerated , seeing Abraham abode among the Canaanites a long time , yet contrary to them in Religion , Gen. 13. 7. & 16. 13. and he sojourned in Gezer , and King Abimelech gave him leave to abide in his land , Gen. 20. 21 , 23 , 24. And Isaac dwelt in the same Land , yet contrary in Religion , Gen. 31. The people of Israel were about 430 years in Aegypt , and afterwards in Babylon , all which time they differed in Religion from the State , Exod. 12. 2 Chron. 36. Christ and his Disciples differed from the common religion of the State , Acts 19. 20. and when the enemies of the truth raised up any tumults , the wisdom of the Magistrate most wisely appeased them , Acts 18. 14. & 19. 15. 21 Whether it be not better for us , that a Patent were granted to monopolize all the comand cloth , and to have it measured out unto us at their price and pleasure , which yet were intollerable ; as for some men to appoint and measure out unto us what and how much wee shall beleeve and practice in matters of religion . 22 Whether there be not the same reason that they should be appointed by us what they shall beleeve and practice in religion , as for them to do so to us , seeing we can give as good grounds for what wee beleeve and practice ( as they can do for what they would have ) if not better . 23 Whether men heretofore have not in zeal for religion , persecuted the Son of God , in stead of the son of perdition ? 24 Whether it is not a burden great enough for the Magistrate to govern and judge in civill causes , to preserve the subjects rights , peace and safety ? 25 If the Magistrate must judge and punish in matters of religion , the Magistrate must ever be troubled with such persons and such causes : and if after his conscience be convinced , hee had no such power , or see that it was truth he punished ; what horrours of conscience is he like to possesse ? 26 Whether he is fit to appoint punishments , that is not fit to judge ? 27 If the Magistrate must punish errours in religion , whether it doth not impose a necessity that the Magistrate is to have a certainty of knowledge in all intricate cases ? and whether God calls such to that place , whom he hath not furnished with abilities for that place ? And if a Magistrate be in darknesse , and spiritually blind , and dead ; be fit to judge of light , of truth and errour ? and whether such be fit for the place of the Magistracy ? then whether it be not a scruple to a tender conscience to submit to such in civill causes , because not appointed to that place by God ? whereas if the Magistrates power be onely civill , the doubt is resolved , because such as may be fit for Magistrates , and men ought in conscience in civill things to submit unto them . 28 Whether there be any Scripture that saith , that any mans conscience is to be constrained , and whether the Magistrate can reach mens consciences ; and whether he be fit to make a law to conscience , who cannot know when conscience keeps it , and that cannot reward conscience for keeping it , nor punish the conscience for the breaking of it ? 29 Whether it be not in vain for us to have Bibles in English , if against our souls perswasions from the Scriptures , we must beleeve as the Church beleeves ? 30 Whether the Magistrate be not wronged , to give him the title of Civill Magistrate onely , if his power be spirituall ? 31 Whether laws made meerly concerning spirituall things , be not spirituall also ? 32 Whether if no civill Law be broken , the civill peace be hurt or no ? 33 Whether in compulsion for conscience , not only the guilty , but the innocent suffer also ? As if the husband be an heretick , his sufferings may cause the innocent wife and children shall suffer as deeply also ? 34 Whether such as are spiritually dead , be capable to be spiritually infected ? 35 Whether God will accept of a painted sepulcher , a shadow , a meere complement of obedience , when the heart is dead and rotten , and hates God and all that is good ? God hath no need of hypocrites , much lesse of forced ones : God will have those to worship him , as can worship him in spirit and truth , John 4. 36 Whether the Scriptures appoint any other punishment to be inflicted upon Hereticks , then rejection and excommunication ? Tit. 3. 10. 37 Whether freedome of conscience would not joyn all sorts of persons to the Magistrate , because each shared in the benefit ? 38 Whether those states ( as the Low Countries ) who grant such liberty , doe not live quietly , and flourish in great prosperity ? 39 Whether persecution for conscience doe not harden men in their way , and make them cry out of oppression and tyranny ? 40 Whether some corporall punishments would not make thousands in England face about to Popery as it did in Queen Maries time . 41 Whether laws made concerning religion , have not always catched the most holy men : witnesse Daniel , and the three children : the rest will be of what religion you will . 42 Whether the Saints crave the help of the powers of this world to bring Christ to them ; or fear their powers to keep him from them ? 43 If no religion is to be practised , but that which the Common-wealth shall approve on : what if they will approve of no religion ? shall men have no religion at all ? 44 Whether the Saints ought not to continue their Assemblies of their worship of God , without , or against the consent of the Magistrates ; they being commanded to do so , Mat. 28. 18 , 19 , 20. Heb. 10. 25. By an Angel from God , Acts 5. 20. It was the Apostles practice ( who were not rebellious not seditious ) Acts 4. 18 , 19 , 20 , 23. and 5. 22. 28. 45 Whether Uniformity in Religion , in the State , doe not oppresse millions of souls , and impoverish the Saints bodies ? 46 Whether Gods people have not disputed and taught a Religion new worship , contrary to the State they lived in , and spread it in travelling and open places ; as appears , Acts 17. 2 , 17. and 18. 48. yet no origancy and impetuousnesse . Yea , contrary to publike authority in the Nations Uniformity , in false worship , Dan. 3. the three children ; so the Apostle , Acts 4. 5. The Saints have openly witnessed , that in matters spirituall , Jesus was King , Acts 17. 7. and for this Christ suffered ; as appears by his accusation . Iohn 9. 19. Jesus of Nazareth King of the Jews , Psal. 2. 6. Acts 2. 36. Gods People have seemed the disturbers of the civill State , upon the Apostles preaching , there followed uprores , and tumults , and uprores , at Iconium , at Ephesus , at Ierusalem , Acts 14. 4. Acts 19. 29 , 40. Acts 21. 30 , 31. 47 Whether Jesus Christ , appointed any materiall Prisons for Blasphemers of him ? Whether notwithstanding the confidence of the truth they have , to which they would force others , whether the Bishops , their Fathers , &c. have not been as deeply mistaken ; for now they , are found to be Antichristian . 48 Whether it be not a naturall Law for every man that liveth , to worship that which he thinketh is God , and as he thinketh he ought to worship ; and to force otherwise , will be concluded an oppression of those persons so forced . Whether it be best for us to put out our eyes , and see by the eyes of others who are as dim-sighted ? In my judgment , your judgement is a lye : will ye compell me to believe a lye ? compell ye a man to be present at a worship which he loaths ? 49 Eyther the Civill , or the Spirituall State must be supream : which of these must judge the other in spirituall matters ? if the Magistrate , then hee is above the Church , and so the head of the Church ; and he hath his power from the people : ( to govern the Church ) whether it will not follow , that the people , as a people , have originally as men a power to govern the Church , to see her do her duty , to reform and correct her ; and so the Spouse of Christ , wife of Christ must be corrected according to the pleasure of the World , who lye in wickednesse ? 1 Iohn 5. What power a Church hath over a Magistrate , if he● be a Member of the Church : if Members , they may be excommunicated , if so discerning . Reason 1 Because Magistrates must be subject to Christ , but Christ censures all offendors , 1 Cor. 5. 4 , 5. 2 Every brother must be subject to Christs censure , Mat. 18. 15 , 16 , 17. but Magistrates are Brethren , Deut. 17. 5. 3 They may censure all within the Church , 1 Cor. 5. 1● . 4 The Church hath a charge of all the soules of the Church , and must give account of it . Heb. 13. 17. 5 Christs censures are for the good of souls , 1 Cor. 5. 6. but Magistrates must not be denied any privilege for their souls , else they by being Magistrates , should lose a priviledge of Christs . 6 In which priviledges , Christians are all one , Gal. 2. 28. Col. 3. 11. Sins of Magistrates are hatefull and condemned , Esay 10. 1. Mich. 3. 1. It s a Paradox , that a Magistrate may be punished by the Church , and yet that they are Judges of the Church . 50 Whether every man upon that Religion , which in his conscience he is perswaded is true , whether hee doth not upon the truth thereof venter his soul . If that Religion the Magistrate , be perswaded be true , he owes a three-fold duty . First , Approbation , Esa. 49. Revel. 21. with a tender respect to the truth , and the Professours of it . Secondly , Personall submission of his soul to the power of Jesus his government , Matth. 18. 1 Cor. 5. Thirdly , protection of them , and their estates from violence and injury , Rom. 13. to a false Religion he owes . 1 Permission ( for approbation he owes not to what is evill ) as Matth. 13 30. for publike peace and quitenesse . 2 Protection of the Persons of his subjects ( though a false worship ) that no injury be offered to the persons or goods of any , Rom. 13. Object . The Kings of Judah compelled men to serve the Lord , Ergo , Kings may now compell , &c. Answ . They who lived under the Jewish worship only were compelled , strangers were not . Secondly , they were not compelled to any thing , but what they knew and confessed was their duty , 2 Chron. 6. 12 , 13 , 14 , 15. Thirdly , if they did compell , their actions were not morall to obliege other Kings to do so . May not the Prelates by the same reason alleage the order of the Priesthood for their Episcopacy , as you for the Kingly . Fourthly , the Kings of Israel did not imprison Schismaticks , Pharises , Herodians , &c. Fifthly , the Kings of Israel had extraordinary profits to direct them what to do infallibly ; these Kings have none such to direct them . Sixthly , if the Law be morall ; where is it set down in Christs Testament ( which is to be our Rule ) that the Magistrate shall compell all to his Religion : for to another he will not . Object . Then every man may live as he list . Answ . Had not he as good live as he list ; as live as you list ? Object . Then it seems errours may be suffered . Answ . If truth may be suffered also , it will prevail against Errours . It s no more in their power to hinder Errours , then it was in the power of the Prelates to hinder mens preaching , writing , and speaking against them . If you can hinder Satans suggestions , and the vain imaginations of mens hearts , and expell the darknesse in men , and place light in stead thereof ▪ and hinder men from speaking each to other , then you can suppresse errours , else not , the Lord only can surprise Errours by the mighty power of his Spirit with his Word , and wee believe hee will certainly do it in his time to his glory , and the comfort of his people , Amen . One thing more I desire to know why the Priests of England assume to themselves the title of a ( Divine ) is it because they are exercised in Divine Truth , or because they pertake of the Divine Nature , or both , if so , then many Tradesmen may as well have the title of Divine given them as well as they , because they pertake of the Divine Nature , and are as much exercised in matters Divine , as the most of them , but it is a question to mee , whether the title Divine is to be given to any man , but only to God alone ; whose being , is onely Divine . FINIS . 
A93430	----	Some queries proposed to the bishops and ministers of England, for them, or any of them, to answer that there may be an understanding why persecution is so violently prosecuted / [by] W.S. Smith, William, d. 1673. 1664 Approx. 12 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A93430 Wing S4330 ESTC R43762 42475209 ocm 42475209 151363 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93430) Transcribed from: (Early English Books Online ; image set 151363) Images scanned from microfilm: (Early English books, 1641-1700 ; 2256:20) Some queries proposed to the bishops and ministers of England, for them, or any of them, to answer that there may be an understanding why persecution is so violently prosecuted / [by] W.S. Smith, William, d. 1673. 1 sheet ([1] p.). s.n., [London : 1664] Imperfect: creased, with loss of text. Reproduction of original in: Friends' Library (London, England) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Persecution -- England. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Some Queries proposed to the Bishops and Ministers of England , for them , or any of them , to answer ; that there may be an understanding why Persecution is so violently prosecuted . QUERY 1. WHether was not Man created good , and whether had he not power in that state over all creatures ? and whether did he oppress or afflict any creature by his power ; or whether was not the Creation in love , peace and unity together ? 2. Whether did not the Fall disorder the Creation , and whether was not the Serpent the cause of it ; and whether doth not the Serpent govern over all People in the Fall , and whether any in that state be in a right capacity to govern others ? 3. Whether was not the Serpent the original of sin ? and whether is not Persecution , Sin ? and whether did Cain well in killing his brother , and for what cause did he kill him ? 4. Whether is there not a day of Restauration to be expected , and by whom is all things to be restored ? and whether is that day past , present , or to come . 5. Whether is not the Serpents head to be broken in the day of Restauration ? and whether must not his Government fall when his head is broken , and whether is not that come which is to do it ? 6. Whether is there any Persecution in the Restauration , or whether doth not Love , Peace and Unity grow again ? and whether such as persecute be in love , peace and unity with those they persecute ? 7. Whether is not Persecution an evident mark of the Serpents Enmity ? and whether any in Enmity be in Love , Peace and Unity ? 8. Whether is not Christ the Author of Faith , and whether do such as live in the Faith persecute any ? 9. Whether Unbelievers can be converted by Persecution , and whether Persecution be a good Religion to convert any into ? 10. Whether are not such as are contrary-minded to be convinced , and the mouthes of gainsayers to be stopped ; and whether Persecution be the way to do either ? 11. Whether is not Persecution an Effect of your Doctrine ; and whether is your Doctrine sound that produceth such Effects ? 12. Whether do not you promote the Persecution that is , and whether have you not laid the greater part of that work upon others to ease your selves ? 13. Whether do you walk as Christ and his Apostles walked ? and whether is not your practice of Persecution contrary to their Practice and Doctrine . 14. Whether is not the Love of God manifest in Christ , and whether is not Christ the Light that makes it manifest ? and whether is not the Love of God shed abroad in the hearts of all that believe in the Light , and whether is not 〈…〉 15. Whether doth any Persecution rise from the Love of God , 〈…〉 such as know it shed abroad in their hearts do walk in that way ? 16. Whether doth not Love endure all things ; and whether are not such in the Love of God that endure Persecution , and whether are not such in the Enmity that persecute ? 17. Whether is not the Doctrine of Christ to be believed and followed ? and whether such as love their Enemies , and follow Peace with all men , do not believe and follow his Doctrine ? 18. Whether are any worthy to be persecuted , that believe and follow Christ's Doctrine ; or whether they are not worthy to be encouraged ? 19. Whether is your Faith and Doctrine the same as the Apostles was , and how may it be known ? 20. Whether doth your Practice and Worship agree with Christ and his Apostles , or whether it is not nearer the Popes Inventions ? 21. VVhether do you preach , pray and sing in the same Spirit as the Apostles did ; or whether are you not apostatized from it , and observing the Traditions of men ? 22. VVhether do you take Tythes from any Precept or President of Christ or his Apostles ; and whether are Tythes to be taken and paid for maintenance of a Gospel-Ministry ? 23. VVhether do you sprinkle Infants from any Precept or President of Christ or his Apostles , or whether hath not the Pope introduced it ? 24. VVhether is the whole , or any part of your Practice and Worship according to the plain Truth of Scripture ? if it be , then prove it by the Scripture ; but if you cannot , then it is not to be owned as Infallible . 25. VVhether is it Error in the sight of God to dissent from your Practice and Worship ? if it be , then convince the Dissenters by sound Doctrine , and maintain your practice in the Spirit of Love and Meekness , without Persecution and Violence . 26. VVhether is it Error for some to meet , besides the Family , contrary to your Lyturgy ? or , whether may not four so meet without transgressing the late Act ? if so , Then whether may not four hundred meet in the same Truth , seeing four are not concluded to be in error ? and whether doth the number make it an error , or whether is it not the same Truth in many as in few ? 27. VVhether is not that a true Worship which is performed to God in his Spirit , and whether such a Worship may not be performed contrary to your Lyturgy ? and whether have you ever proved the Quakers Meetings to be Seditious Conventicles , and contrary to the true Worship in Spirit ? and whether is it reasonable to persecute for that you have never proved to be irregular ? 28. VVhether Appearance only be a good ground to judge and conclude Error by ; and whether Dissenters from you in appearance may not truly worship God ? and if so , then whether you do well to persecute them ? 29. VVhether is a Peaceable Meeting a Seditious Conventicle , or what makes a Seditious Conventicle ? and whether is not the late Act wrested , when executed upon such as meet peaceably ? 30. VVhether must not the Lamb and the Saints have the Victory , and what must they have victory over ; and whether must not the Lamb reign over all that war against him ? and whether doth not Persecution war against him ? and whether such as persecute be not his enemies , that would not that he should reign , and whether must they not be overcome and slain before him ? 31. VVhether is it not the Lamb and his Followers that patiently endure Persecution ; and whether is not Persecution the Dragon's flood ? 32. Whether is it a work of Christianity to banish People for meeting peaceably , and no other thing proved against them ? and whether is there any Law in England that gives power so to do ? and whether is true Judgment executed by those that do it ? 33. Whether is it not better to suffer Afflictions with the People of God , than to enjoy the pleasure of sin ? and whether Pride , Rioting , and Drunkenness be not sin ? and whether do not such as enjoy those pleasures cause the People of God to suffer Affliction ? 34. Whether is not Christ the Prince of Peace ? and whether is not Peace the fruit of his Spirit ? and whether are such governed by his Spirit , as persecute his People for meeting peaceably , which is the fruit of his Spirit ? 35. VVhether is not Persecution exposed to termination , and whether such as prosecute it be not exposed to termination with it ? 36. Whether is not Love and Good-will a sure mark of Christianity ? and whether is not Envy and Cruelty a sure mark of the contrary ? and whether is there Love and Good-will in Persecution , and whether is the nature of Christianity in such a work ? 37. VVhether is the Name of a Christian a sure Evidence of Salvation , and whether may not such as have the Name and not the Nature , be liable to Condemnation ? 38. VVhether is Religion an outward thing , or whether is it contained in outward observations ? or whether doth it not stand in the Principle of Life ? and whether is that Religion which stands in the Life to be denied , and they that live in it to be persecuted ? 39. VVhether are not all outward things of a perishing nature , and whether is a perishing nature a good foundation to settle Religion upon ? or whether is not Christ the true and only Foundation ? and whether that Religion that is setled upon him ought to be suppressed ? 40. VVhether is not all Power in Heaven and Earth in Christ ? and whether is not he the chief Shepherd and Bishop of the Soul ? and whether is any ●ing , Bishop , or Judge to limit his Power ? or whether are not 〈…〉 to be subject unto him , and in all things give him the Preheminence ? These Queries are proposed in meekness and fear for you , or any of you to answer , for the heat of Persecution is violent upon the Innocent ; and it is but a reasonable thing to demonstrate your minds for the Nations satisfaction , and in plainness make it known wherefore such things come to pass ; and if you can make it appear that it is for any cause of evil that we are so afflicted , then you will manifest something to satisfaction ; for it 's believed you have very much provoked the present Authority unto it , and also promote the Execution of it ; And though the Magistrates in doing of it give you ease , and so you keep your selves more close from appearing in action , yet it is believed that you follow it with your strength , and that by your strength the Magistrates hand is both lifted up and pulled down : and if it be not so , then clear your selves from it , by endeavouring to restrain the Evil of it , that the backs of the Righteous may be smitten no more , and all that have their hands in that work may say , It is enough , lest Judgment fall merciless because no mercy is shewed : for is it a light thing to drive Innocent People from their Peaceable Meetings with Armed men , and to thrust them into Holes and Prisons , for no other cause but the exercise of their Consciences towards God , and then to send them away , and banish them into Remote Countries , and so tare and rend the Bowels of the Nation , and lay Families waste that are a good service in their places ? O preach the doctrine of Love and Peace amongst them , and let Pitty and Mercy oversway Cruelty , that God may divert his Vengeance which unto Cruelty belongeth , from which none can escape that persist in persecuting the Innocent : Therefore you Bishops and Ministers consider your places , and do not preach and promote that which will draw down God's Vengeance , but preach and promote the Gospel of Peace and Salvation , that the noise of Cruelty and Persecution may cease and no more be heard in the Land. And all you Magistrates and People hear what your Bishops and Ministers will answer , for this matter is not to be carried on with Clubs and Staves , these were the weapons of Judas's Band ; that 's but a bad Religion that must be so upheld : therefore stay your hands , and let those that are accounted Spiritual , stand forth in the Spirit of Meekness ; and if in that Spirit they will appear , we are ready in the same Spirit to make our defence , but we cannot use Clubs and Staves in it , for our weapons are not carnal , and our Consciences are tender towards God ; therefore be you still and quiet , and let them have time to consider and give their Answer ; which if they do not , you may well forbear standing in their defence , and also stay your hands from afflicting or persecuting us any further ; for we have a good Cause , and our patience and peace is in it ; and in the midst of our Afflictions that is our Joy and Crown of Rejoycing . Glory be unto the Lord God for ever . W. S. The 12th of the 7th month , 1664. 
A94201	----	An exhortation to friends in and about the county of Worcester and elsewhere Sankey, William. 1689 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A94201 Wing S684 ESTC R42489 36282101 ocm 36282101 150261 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94201) Transcribed from: (Early English Books Online ; image set 150261) Images scanned from microfilm: (Early English books, 1641-1700 ; 2238:7) An exhortation to friends in and about the county of Worcester and elsewhere Sankey, William. 1 sheet ([1] p.). Printed for Thomas Northcott ..., London : 1689. Reproduction of original in the Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- England. Persecution -- England. Broadsides -- London (England) -- 17th century. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Emma (Leeson) Huber Sampled and proofread 2007-08 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN Exhortation to Friends In and about the County of WORCESTER , and elsewhere . Dear and Well-beloved Friends , Brethren and Sisters , my Spirit salutes you in the Lord Jesus Christ , who hath Gathered us Together out of the Land of Darkness into his Marvellous Light , that we might Walk before God in the Land of the Living , to the Praise and Glory of God our Father , and the Lord Jesus Christ , World without End , Amen . NOW Dear Friends , there is something upon my Mind to writ unto you . Viz. That you Be all Diligent to Meet Together to Wait upon the Lord in your Spirits ; for the Lord hath Appeared to you for that End to Gather you Near unto Himself , to Worship him in Spirit , and in Truth , in this the Day of his Great Power , that hath Made many of You willing to Bear Reproach for his Heavenly names Sake ; Esteem the Reproach for Christ's Sake Great Riches , and lend no Ear to the Unfruitful Works of Darkness of what name soever they may be , or how fair soever they may speak ; nor to the Unfruitful Works of Darkness in your selves , but rather Reprove them , and Keep you Vnder the Cross of Christ , which is the Power of God in You , that would Crucifie Every Evil Thought , Word and Work in You , that through the Cross you may all come to be Heirs of the Crown Immortal ; that your Souls being Risen with Christ , you may seek those Things which are Above , Where Christ is at the Right Hand of God , Administring Eternal Life to Every Hungry , and Refreshing Every Thirsty Soul with his Heavenly Divine Presence , thereby to Grow in his Strength over the World , and the Evils therein ; The Pride of Life , the Deceitfulness of Riches and the Praise of Men. And Friends , trust not in Man , nor in the Favorableness of Times , But Trust you in the Lord ; for in his Almighty Power is Everlasting Strength , which will Strengthen your Immortal Souls to live and Love His Heavenly Appearance , in which is Eternal Life . And what Christ said unto One , he said unto All , Watch ; So Friends , be Ye Watchful , and Wait with Retired Minds on the Lord , that you may Receive Daily Bread from the Hand of your Heavenly Father , By which you Will Grow up into A Good Vnderstanding in the Things of God's Kingdom , wherein you may give Answer to the Men of this Generation that may ask you Questions of the Hope in you ; You may Answer with Meekness and Godly Fear , Having your Eye to the Seed of God in you . What we have heard , what we have seen , what our Hands have Handled of , Viz. The Good God of Life , that we shew unto you . And as you Keep your Eye to the Seed of God in You ; it will Keep you from desiring Discourse with Men of Corrupt Minds who are Destitute of the Faith of God's Elect ; yet Rich in Profession , Fair in Discourse , full of Deceit to Draw your Minds by little and little , to Love and Affect them and Their Doings ; So may you Lose God's Kingdom by Flattery , and become Vain . Now the God and Father of our Lord Jesus Christ , Keep your Minds staid in Him ; that when you are Absent one from another in Body you may be Watchful , that your Soul's Enemy Prevails not over You , To the Wounding of your Innocent Life ; And when you are Assembled Together to Wait upon the Lord , Be Diligent and Watchful , that A Spirit of Slumber or Sleeping get not over you , but like Good Servants and Diligent Waiters in true Silence for their Lord 's Coming , for as much as you have Found your Labor hath not been in Vain in the Lord , Into whose Hand I leave you with my own self who am imprisoned in Body for Testifying against Tithes in this Free Gospel-Day , yet at Liberty in Spirit in his Love to Praise Him , who hath not only Called me to Believe , but made me Truly Willing to Leave All , and suffer for his Sake , to Him be Praise and Glory , and Everlasting Renown who is God Blessed for ever , Amen . William Sankey . Worcester County . Goal , the 27th . of the Seventh Month. 1687. Published on the behalf of Truth in the Year 1689 , the Prisoner being yet retained . London , Printed for Thomas Northcott in George-Yard in Lombard street , 1689. 
A48024	----	A relation of the death of the primitive persecutors written originally in Latin by L.C.F. Lactantius ; Englished by Gilbert Burnet, D.D., to which he hath made a large preface concerning persecution. De mortibus persecutorum. English Lactantius, ca. 240-ca. 320. 1687 Approx. 185 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A48024 Wing L142 ESTC R234919 12425431 ocm 12425431 61829 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48024) Transcribed from: (Early English Books Online ; image set 61829) Images scanned from microfilm: (Early English books, 1641-1700 ; 944:14) A relation of the death of the primitive persecutors written originally in Latin by L.C.F. Lactantius ; Englished by Gilbert Burnet, D.D., to which he hath made a large preface concerning persecution. De mortibus persecutorum. English Lactantius, ca. 240-ca. 320. Burnet, Gilbert, 1643-1715. 167 p. Printed for J.S., Amsterdam : 1687. Reproduction of original in Union Theological Seminary Library, New York. Errata: p. 167. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Persecution. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Tonya Howe Sampled and proofread 2003-12 Tonya Howe Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A RELATION Of the DEATH Of the Primitive PERSECUTORS . Written Originally in Latin by L. C. F. LACTANTIUS . Englished by GILBERT BURNET , D. D. To which he hath made a large PREFACE concerning PERSECUTION . AMSTERDAM , Printed for J. S. 1687. The Translators PREFACE . AMong all the Discoveries that have been made in this Age , of the Books that had been esteemed lost , there is none , since that of the Epistle of St. Clemens , that has been received with more joy than this of Lactantius's Book of the Death of the Persecutors , for which the World is beholding to the happy Industry of the most learned Baluzius , who having found this treasure , not only communicated it to the World , but enriched it with his learned Notes : by which he has added a new Essay , to the many that have already appeared , of his great Sincerity , his profound Learning , and of his solid Judgment : It has been since that time reprinted at Oxford , with shorter Notes ; in which there are many happy conjectures , made both for supplying some of the Words that were worn out of the Manuscript Copy , and for correcting some Passages , which the Copyer perhaps writ wrong , and it is upon that Edition that this Translation is made . The Importance of this Book will be easily apprehended , by those who consider that Lactantius was the politest Writer of his time , in whom one finds somewhat very like Augustus's Age revived ; he had also particular Opportunities of being well informed of his Subject , by the Post to which he was advanced in Constantine's Court , of being his Son's Tutor . It is true , his Eloquence carries him often into strains that become an Orator , better than a Historian : for he has a heat of stile , that ought not to be imitated by one that would write History . But he seems to have designed this Book to be a mixed sort of writing , between a Discourse and a History ; so that the Figures that agree not to the one , may be allowed to the other . The Account that he gives of Saint Peter's coming to Rome , cuts off the Fable of his being there for five and twenty years : but if what he sayes of things at so great a distance from his own time , is not thought so Authentical , and if his Authority seems not strong enough to cut off all those Persecutions that are said to have risen between Domitians Reign and Decius's , since he represents all that Interval as a time of a long Peace to the Christians ; yet we must at least suppose him , to have been much better Informed of that which ▪ fell out during the last Persecution ; so that the beginning ▪ which h●… assigns to it cuts off all those Legends of Martyrs , that ( as is pretended ) suffered before that year , and as we cannot doubt of the time in which he tells us the Persecution began , so no more ought we to call in question the Limits that he sets to it ; and therefore since he tells us , that Constance ordered only , that the Churches in which the Christians held their Assemblies , should be pulled down , and that he would not carry the Persecution further against the Christians themselves ; and since he excepts the Gaules out of those Provinces that felt the Fury of those Edicts , we see what a number of Legends there are to be cut off . For the truth is , that very soon after this Persecution was over , some that loved either to make ( or at least to report ) very tragical Stories concerning it , seemed to give no Bounds to their Invention upon a Subject that was fruitful enough of it self , and so needed not to have been swelled up by such Additions . The Destruction of the Records that the Christians kept , which were so carefully searched after during this Persecution , gave some colour for those pretended Discoveries ; for it served turn to give them credit , to say , that such Relations had been preserved from the Searches of those Inquisitors , and so that they were by accident found out in some corner , where very probably those that forged them , both laid them and found them : and the matter would no doubt have been received with more Credit , if some Dream or Vision had been pretended , as that which had made the Discovery . Of all those Legends none is more copious , nor less credible than that of the Thebean Legion , and that upon many accounts ; but as the silence , not only of Eusebius and Sulpitius Severus , but of all the other Writers of the fourth Century , gave a just Prejudice against a Story that begun not to appear till the middle of the fifth Century ; so the positive Testimony of Lactantius , who excepts the Gaules from the Persecution , puts an end to the Fable . For tho he shews so great a disposition to speak well of Constance , that this may seem to lessen the Authority of one , who to make his Court with the Son , would naturally raise the Father's Character ; yet so remarkable a transaction as that was , could not have been supprest with any sort of Decency , by one that must have certainly heard of it if it was true . The false appearance of a greatness of mind , that was inferred from Diocletian's resigning the Empire , is also taken off by this Relations ; since it is plain , that both Diocletian's Brain was turned , and that he was forced to it ; so that his Resignation was not the Effect of his Philosophy , but of the Unnatural Ambition of his Son in Law Maximian . The Subject of this Discourse , and the Application to which a Translation of it tyed me , together with the present seene of affairs , led my mind very naturally into more general thoughts . ●… the Characters of those Ancient Persecutors , such as these , that they had delivered themselves up to all the Brutalities of sensual Pleasure , that they had ruined their Subjects by severe Impositions for maintaining vast Armies , that they had in their Wars , shewed more care than was decent in preserving themselves out of all danger , that they were weak to the most excessive Flatteries , the Profuseness of their Expence in the raising of costly Buildings , their great Success in a course of many years , their Superstitious and Fearful Tempers , and to crown all , the Cruelty that they practised in the Persecution , to which they were uneasily drawn , and in which they begun at first with requiring all to abjure , besides many other particulars ; all these , I say , insensibly carry ones thoughts to make Parallels between some Modern Persecutors , and those that are here set forth : but if the respect due to their sublime Character , makes one drive away those less decent sallies of his mind , to which he is carried before he is aware , yet the Importance of this matter leads to speculations that are more General , and by consequence less offensive . And since the Melancholy State of things at present carried me in those Intervals in which I discontinued the dry work of translating , to consider the grounds on which those cruel and persecuting Doctrines and Practices are founded , together with the Motives from which they rise , the Characters that accompany them , and the Effects that follow them ; I thought I might be forgiven a little , if I took the liberty to swell up the bulk of this small Book with a Preface of some length ; in which my design is not only to expose this ill natured Principle , and to shew , that where-ever it is authorised , it is a more infallible mark of an Antichristian Church , than all the other Characters are of an Infallible Church , to which those pretend , that have died themselves so red in the Blood of others ; but likewise to form in the Minds of those who hate Persecution , perhaps only because they either feel it , or are affraid of it , such a Notion of this Matter , as may preserve them from falling into the same Excesses if a Revolution in the State of Affairs should put it in their Power , to use others as hardly as they have been used by them . It has been often observed , that tho a Plea for Moderation is the Sanctuary of all the Unfortunate , yet their Fortunes came no sooner to be changed , but that they insensibly got into that Principle which was so much decried by themselves , when their Affairs were in an ill condition : as if the only quarrel that they had to Persecution , was because they had not the managing of it themselves . I will treat this Subject with all the closeness that the Matter deserves , or that I am capable of ; and will avoid the serving up what I am to propose with the garnishings of the fine Sayings of others : for as that would carry me too far , so a good Reason is so much a better thing , than a round Period , or a laboured Sentence , that the Mind finds it self satisfied with the one , whereas the Fancy is only pleased with the other . All Persecution rises out of an Impatience of Spirit , which makes a man less able to bear Contradiction . There is a Tyranny in most mens nature , which makes them desire to subdue all others by the strength of their understandings : and such men have an implacable hatred to all that do not render themselves to their Reasons ; and think that they are affronted when other men refuse to submit to them : so that he who would strike at Persecution in its root , must begin here , and endeavour to soften men , especially towards those who differ from them in matters of Religion . This Imperious temper , when it works upon Subjects of Religion , finds somewhat to raise its spleen , that was of it self Impetuous enough before : and that which is called Fury and Rage , when it is imployed in other Disputes , comes to be called Zeal when it is turned towards the Theories that relate to another World. But when we consider what a sublime thing Divine Truth is , and what a poor low thing the Mind of Man is , we shall see cause to blunt a little the edge of our Spirits , if they are too sharp in such matters . Man is much governed by Fancy , and Fancy follows the texture of the Animal Spirits , which renders many more capable of apprehending Objects that are some way proportioned to them , and more disposed to follow them ; so that Temper prepares men for some Opinions and prepossesses them against others . With th●… reater part of mankind , Education is so powerful , that they are scarce able ever to overcome it ; and if Education and Temper have hit together , it will require a very extraordinary elevation to rescue a Man from their force . Men likewise receive with their Impressions of Religion such a respect for them , as makes them look on every thought that calls them in question as criminal : and when persons are bred up to disquiet themselves with Scruples , if they have so much as made a doubt of their Religion , it is not hard to see them adhere so firmly to the Principles of their Education , which stick so fast to the worst sort of men , that even Atheists themselves after all the pains they take to get rid of them , cannot shake them off so entirely , but that they will be apt to return oft upon them . Men that think much , and that Reason well , that are freed from the biass that Interest , Honour , Kindred , and Custom , do give them , and that have leisure to examine matters carefully , may indeed get above all these : yet there are so few that can do this , and there are yet so much fewer that will do it ; that it is rather a wonder to see so many change their Perswasions , than to see so few do it . And indeed it is so sublime a Theory to think on God , and his Attributes and Works , or to think of another State , and of the Way that leads to it , that till God furnishes out a new Mission of Apostles with a Measure of those Extraordinary gifts , which he poured out on the Great Pentecost , it is not easy to imagine how the Conversion of Heathen Nations should be made . For tho the Idolatry of some of these is extream gross , yet their Priests have such Symbolical significations for all these Rites , that they do much diminish the horror which is raised by the first sight of them in the minds of Strangers ; and since the chief grounds , upon which we prove the Christian Religion , are taken from the Prophecies in the Old Testament and their Accomplishment in the Now , from the Evidence that was given concerning the Miracles , the Death , and the Resurrection of Christ , which we confirm from the Collateral Proofs of the State of that time , of the writings of the Enemies of this Religion , and of that Succession of Authors that in all the Ages that have past since , have mentioned those matters , and cited the Books which we hold to be Divine . All this is so evident to those who can make the Enquiry , that it is strange to find how any one can withstand it ; but to Barbarians , who know nothing of it , and who have no way of Informing themselves concerning it , all this can signify nothing . So that in order to the convincing their understandings , ( for I do not treat of Gods secret Methods in touching their Consciences ) I do not see how we should expect that they should yield easily , unless there were a new Power of working Miracles conferred on those who labour in this work . And what noise soever the Missionaries may make with their Miracles in those remote parts , it is plain , these are all Impostures ; for the most necessary of all other Miracles for the Conversion of strange Nations , being the Gift of Tongues , with which the Apostles were so wonderfully furnisht at first , and since they all are forced to acknowledge , that this is wanting to them , we have all possible reason to conclude , that God would not change his Methods , or qualify men to work Wonders , and not give them that which is both the most sensible and the most useful of all others , towards that end for which he authorises them . But to return from this digression , a man is scarce the Master of his own thoughts : Habit , Constitution , and other things do so concur , that he cannot open his eyes to new Objects , nor see them in a new Light other than that in which he has been accustomed to view them ; and a Man can no more change his notions of things , because a set of new Opinions would accomodate him better , than he can change the relish that his senses , his ear or his tast has in their objects ; a man may prevaricate , but he still thinks as he thinks ; and cannot think otherwise , because he would have himself do so : But if a man is not the master of his own mind , much less is any other man the Master of it . No man has that Superiority over any other mans reason , as to expect , that it should alwayes accomodate it self to his : and the severest exercise of Tyranny must still leave the thoughts at liberty : the forcing a man to say , or do otherwise than he thinks , by threatnings , the execution of which is above his force to endure , is only the delivering over such a person to the rack of his own Conscience here , and to all those miseries hereafter , which must be the portion of Hipocrites , and of Dissemblers with God or Man. Nor is there such an infallible distinction in one mans nature from another , that the one is more like to be in the right than the other : Since therefore , among all those that differ , some must be in the wrong , those that have the power in their hands , may possibly be of the wrong side , and in that case all their Severity is turned against the Truth , and those who believe it . And since God makes the Sun to shine , and the Rain to fall on the just as well as the unjust , Gideons reasoning may be applyed to this matter if Baal is a●… God , let him plead for himself ; and the force of Gamaliels Argument , that if it is of Men , it will come to nought ; and if it is of God , we must not fight against him . As it silenced an Assembly of very fierce Persecutors , so it is full as strong now , as it was then : For Reason is Eternal , and changeth not . It seems also plain , that those Actions which concern humane Society , belong indeed to the Authority of the Magistrate ; but that our thoughts , with relation to God , and such actions as arise out of those thoughts , and in which others have no interest , are Gods Immediate Province ; and can belong to no other Jurisdiction . God only knows our thoughts , as he alone can change them ; so that a Magistrate by encroaching upon them , breaks in upon Gods propriety , and upon that essential right of humane nature , of worshipping God according to our conviction , which is in us Antecedent to all humane Government , and can never become subject to it . But if the General Theories from the nature of man , give a very favourable view of what is now advanced , the characters of the Christian Religion , and the many express texts that are in it should determine this matter more positively . The Religion revealed by Moses consisted in Temporal Promises , an Earthly Canaan , and all the blessings of this life ; so that since the Iewes had all these things by vertue of that Covenant , it was very reasonable that a violation of that Law should infer a forfeiture of all those Rights , that the Iews held by vertue of it ; and therefore it was as just , that a Iew should have been put to death for the violation of those Laws , as it is lawful for us to put a man to death , that coins or clips Money : yet as for Opinions the case was different , even among the Iews : and therefore , tho the Doctrines of the Sadducees struck at the Foundations of all Religion , the Pharisees , when they had the upper hand , never carried the matter so far as to proceed to extremities against them . But what Severities soever might have agreed with the Mosaical dispensation , they seem to be all out of doors under the Christian Religion ; which gives us no Earthly Canaan , no Temporal Blessings , nor the Rules for Civil Society : but having found the World in the possession of their Temporal Rights , it only came to superadd to those the Doctrines and Rules of a Divine Discipline , upon which the Happiness or Miseries of another State do depend . Now it seems to be an uncontested Rule in Justice , that in whatsoever Society one is engaged , the Violation of the Laws of that Society can only inser a Forfeiture of all that one had or might have expected by vertue of it : but this cannot be carried so far , as to make one forfeit all that he holds by vertue of any other Society , to which he belongs ; and therefore , since we hold our Temporal Estates and Liberties , not by vertue of our Christianity , but as we are the Members of the State or Kingdom to which we belong , our doing any thing that is only contrary to our Religion , may well make us forfeit all that belongs to us by vertue of our Baptismal Covenant ; but this ought not to be carried so far as to cut off those Rights that we have antecedent to our Christianity , as we are Men , and the Subjects of a Civil Government . Our Saviour confirmed all this by saying , that his Kingdom was not of this World ; that he came not to destroy , but to save ; and by giving this Rule of Justice , of doing to others that which we would have others do to us : which would soon let all Persecutors see how differently they act to it : but above all , our Saviour has made the Doctrines of Meekness and Charity , such main Ingredients in his Gospel , that he has made them the Characters by which his Disciples may be every where known ; and this Spirit of Love is so diffused thro the whole Writings of the N. Testament , that how hard soever it may be to understand some of the other passages that are in them , yet there is no ambiguity at all in those that set this forth ; we are not only restrained from ruining those who differ from us , but we are required to love them , to bear with them , and to deal with them in the Spirit of Meekness : there are some of the Epistles that do not mention several of the Duties Incumbent on Christians , yet there is not one , how short soever , in which this of Love is not proposed , in terms that are both strong and tender ; and while the Church of Corinth was almost rent asunder by a variety of Opinions , and by the different Parties that followed the several Teachers that had been among them ; St. Paul does not enter much into the Grounds of their Disputes , but recommends Love and Charity to them , in terms that shew how much he himself was Inflamed while he writ them ; and he is carried into all the raptures of a Divine Eloquence that so transporting a Subject could inspire : S. Iohn , lived so long as to see a great deal of the first fer vour of the Christian Religion slacken ; but when he writ to revive that Spirit , the Argument upon which he dwells chiefly , is to persuade all to love one another , and he does that in the softest and most melting terms that can be imagined . The Controversy concerning the Obligation that lay on the Gentiles for obeying the Mosaical Law , was judged by the Apostles against the Iudaisers , and the Inferences that depended on that Controversy were such , that Saint Paul shews , they went so far as to make void the Death of Christ ; yet the same Apostle is gentle to those that without seeing the extent of these consequences , were carried away by those Iudaisers ; so that he acknowledges , that in their observing them from a good motive , they were acceptable to God ; and that as the Kingdom of God , or the Gospel , consisted not in those scrupulous Distinctions of Meats and of Drinks , but in Righteousness , Peace , and Ioy in the Holy Ghost ; so he adds , that every man was to endeavour to be fully persuaded in his own mind , and was not to judge his Brother in such matters , but to leave him to the Judgment of God. This way of managing a Controversie , that was of such importance , and that was maintained with so stiff an Opposition , even to that extraordinary Authority that was lodged in the Apostles , ought to have been the measure upon which all the succeeding Ages of the Church , ought to have formed themselves ; and when the Apostles , that had an infallible Assistance , and so might have spoken in a strain of a higher Authority than any that have come after them , yet thought fit to treat of those Matters in such an humble and softning stile , those who cannot pretend to such a direction , ought not to take upon them to dictate , and to threaten and destroy those who differ from them . It is indeed an amasing thing , to see how much the Christian Church has departed from that Pattern : and when one considers the first beginnings of the Christian and the Mahometan Religion , he is not a little surprised to see the changes that have befallen both . The blessed Author of our Holy Religion , as he was a Pattern for Humility and Charity , so he was made perfect thro Sufferings : and his Religion , as it contains precepts suteable to the Example that he gave , which are set down in the plainest and most persuading Expressions possible , so it gained its first Glory in the World , and obtained its chief Triumphs over it , by the Meekness and Gentleness , and the Love and Charity of those who embraced it : on the contrary , the Mahometan Religion began in the Person of that Impostor , with all the Fierceness of rage , and was carried on by the Sword , by which Mahomet pretended that he was sent of God to convert the World : The Nations that have received the Mahometan Religion , are by their Constitution rough and barbarous : and yet how shameful a reverse of the first beginnings of the two Religions is but too visible to the World : the Mahometans in a course of several Ages are so much softned , that instead of that cruelty with which their Religion appeared at first , they are now so gentle , that those of a Religion , which believes theirs to be only an Imposture , live secure under them , and know the Price that the Liberty of their Conscience must rise to : and that being payed , they enjoy in all other respects the Protection of the Government , together with the publick Exercise of their Religion : whereas on the other hand , that part of the Christian Church , that pretends the highest , has so far departed from the Meekness of its Author , and of his first Followers , that notwithstanding all the polishings of Learning and Civility that are in it , it is now the cruellest and the most implacable Society that has ever yet appeared in the World : if there were no other Evidences but this single one , it is enough to demonstrate , how much that Body has departed from its first Institution : and if our Saviour has given us a short Abridgment of the Character of the Devil in these two qualities , that he is a Lyar and a Murderer , then any Body of men , that has decreed , that faith is not to be kept to Hereticks , and that has also decreed the Murder of so many Innocent Persons , who have done nothing against that Civil Society to which they belong , that deserves a forfeiture of their Lives ; such a Body , I say , if we may take our Saviours Character for a Rule , looks more like the Followers of that fallen Spirit , than the Body of which the Lamb of God is the Head. And when we consider the plain and express Words , in which the great Duties of a Holy Life are delivered in Scripture , but most particularly those of Love and Charity , and the Darkness that are in many other passages of which the meaning is more disputable , it looks like an unaccountable Perverseness to see men , who still pretend to make that Book their Rule , yet to be so visibly faulty in executing the one , and so excessively severe in imposing the other , of which I shall content my self to give one single Instance . Pope Leo the Tenth in the Reformation that he set out , with the concurrence of the Lateran Council , order'd a severe Prosecution to be made of all Hereticks , and that all the Laws against them should be put in execution : but at the same time , he order'd such slight punishment against those that should wilfully and publickly Blaspheme God and Christ , even tho they relapsed in it over and over again , that it is plain he had no mind to deter men with too much severity from the practice of that which was so common in his own Court : a small Fine , or the Forfeiture of the Profits of a Benefice , is all the punishment that he laid on the one , even when Clergy men relapsed in it . This may serve to shew , that tho naturally one is apt to think Blasphemy a much more heinous Crime than Heresy , yet a Pope , together with a Council , which they pretend was General , made a Distinction in the punishing of them , which is very little for their Honour . The Christians did , during the first Ages , declare highly against all Cruelty on the Account of a Difference of Persuasion in matters of Religion : and tho their Interest Naturally led them to this , yet we pass a very hard Judgment on those times , if we think that they were only of that mind , because the Power was then in the hands of their Enemies . When the Empire turned Christian , the very Heathen Worship was not only tolerated for above a whole Age together , but the Heathens themselves continued to be in the chief Imployments of the Empire : and it is pleasant to see how the Heathens , that had so long persecuted the Christians , and that had contrived the severest of all the Persecutions under Iulian , which very probably had been put in execution , if he had returned victorious from his Persian Expedition , saw the State of things no sooner altered , than they began to imploy all their Eloquence in the behalf of Toleration ; as if Liberty of Conscience had been an essential Right of Mankind , from which they ought never to be cut off : and they carry'd this so far , as to pretend , that a difference in Religion tends more to the Honour of God , than a Uniformity in it could do : and so they fancied , that a variety in it was acceptable to God. The first severity that Christians practised upon one another , was the banishing of Arius , and a few of his Followers : it must be acknowledged , that this seems to be the utmost extent of Civil Authority in those matters : for certainly a Government may put such persons out of its protection , that are Enemies to its Peace , and so banish them upon great occasions , giving them leave to sell their Estates , and to carry away with them all that belongs to them ; yet this being all that any Humane Government can claim , it ought not to be applied too easily nor rashly , till it is visible , that all other Remedies are ineffectual , and that the publick Safety can be no other way secured : but tho this severity against Arius had no great effects , yet the Arians had no sooner the Power in their hands , than they put in practtice first all the Contrivances of Craft and Fraud , together with many less crying Violences , under Constance , and they carried this afterwards to a more open Persecution under Valens : and after that , both in Spain and Africk it appeared , that a cruel Spirit was so inherent in that party , that it shewed it self as oft as ever they had it in their Power : but while Valens persecuted in his Division of the Empire , it is observed , that Valentinian his Brother thought it was enough to support the Orthodox , without persecuting the other ; Gratian carried the matter further , and tolerated both almost equally . And in the happy turn under Theodosius , at what pains was S. Gregory Nazianzene to restrain the Orthodox from retaliating upon the Arians the ill treatment that they had suffered from them : and not only the Novatians , but even the Arians , continued to have their Churches in the Imperial Cities . The first Instance of the Imploying the Secular Arm against Hereticks , that was set on by any of the Orthodox , was under the Reign of that bloody Tyrant Maximus , and it was managed by two such scandalous Bishops , that their ill Lives is no small Prejudice against every thing that was carried on by such Instruments . This was condemned by the best Bishops of that Age , and the ill Effects of that Severity are very copiously marked by the Historian . One is unwilling , for the sake of those Ages , to reflect on the Rigour that appears in some Laws that are in the Code ; yet the mild behaviour of Atticus , Proclus , and some other Bishops , is marked with the praises that were due to it : and it is probable , that those Laws were rather made to terrify , than that they should be executed . The Donatists , after a Contest of above 120 years continuance , that was managed at first more gently , grew at last so fierce and intolerable , that not being contented with their own Churches , they broke in upon the Churches of those of the Unity : and committed many Outrages on the Persons of some of the Bishops , putting out the Eyes of some , and leaving others for Dead : the Bishops upon that consulted , whether they ought to demand not only the Emperour's Protection , but the Application of the Laws made against Hereticks to the Donatists . S. Austin and some Bishops opposed this for some time ; but they yielded at last : and these Laws were so severely executed , that not only the Donatists themselves complained heavily of them , but S. Austin in several Letters that he writ to the Magistrates upon this occasion , made the same complaints ; he interceded very earnestly for the Donatists , and said , that it detracted much from the Glory of the Church , that had received so much Honour from the sufferings of the Martyrs , to see others suffer upon the account of the Church : and he told them plainly , that if they did not proceed more moderately , the Bishops would suffer all that could come upon them from the Rage of the Donatists , rather than Complain any more to those who acted so rigorously . Yet tho S. Austin condemn'd the Excesses of the Civil Magistrates in some particulars , he set himself to justify Severity in General , when it was imployed ▪ upon the account of Religion , and all the moderate Pleadings for Liberty , that are to be found either in Tertullian , Cyprian , and more copiously in our Author Lactantius , with relation to Heathens , and the like Reasonings that are to be found in Athanasius , Hilary , and Lucifer , with Relation to the Persecutions of the Arians , were in a great measure forgot ; Saint Austin had a heat of Imagination , that was very copious , which way soever he turned it : and this was imployed chiefly in allegorising Scripture , so as to bring together a vast number of proofs for every cause that he undertook ; without troubling himself to examine critically what the true meaning of those Passages might be : and he is so apt to run out in all his Reasonings into excessive Amplifications , and into all the Figures of copious and uncorrect Eloquence , that it is no wonder to find that passage of our Saviour in the Parable , compel them to enter in , with some other places misapplyed on this occasion . With that Father the Learning of the Western Church fell very low , so that his Works came to be more read in the succeeding Ages , than the Writings of all the other Fathers : and in this , as in other things , men that knew not how to reason themselves , contented themselves with that lasie and cheap way of copying from him , and of depending on his Authority . The Incursion of the Northern Nations , that overthrew the Roman Empire , and those Polishings of Learning and Civility that fell with it , brought on a Night of Ignorance , that can scarce be apprehended , by those who have not read the Writings of the following Ages : Superstition grew upon the ruins of Learning , and eat up all . The fierce Tempers of the Northern People being mufled up in Ignorance , and wrought on by Superstition , were easily leavened with Cruelty : perhaps the Holy Wars , and what they observed in the Rage as well as in the Successes of the Saracens , heightned this further : at last Heresy came to be reckoned the greatest of all Crimes ; and as it condemned men to everlasting Burning so it was thought that those might be well anticipated by temporary ones of the Inquisitors Kindling . It is true , the Church pretended that she would shed no Blood : but all this was insufferable jugling : for the Churchmen declared who were obstinate or relapsed Hereticks ; and the Secular Arm was required to be ever in readiness to execute their Sentence . This was not only claimed by the Bishops , but it was made a part of their Oath at their Consecration , that they should Oppose and Persecute Hereticks to the utmost of their power : Nor were they contented to proceed by the common Rules of Justice upon Accusations and Witnesses ; but all Forms were superceded , and they by vertue of their Pastoral Authority , ( as if that had been given them to Worry their Sheep , and not to Feed them ) objected Articles to their Prisoners upon suspition , and required them to purge themselves of them by Oath : and because Bishops were not perhaps all so equally Zealous and Cruel , some of them being Persons of great Quality , so that some remnants of a generous Education , and of their lay pity , might still hang about them ; that Bloody Man Dominick took this work to task , and his Order has ever since furnished the World with a set of Inquisitors , compared to whom all that had ever dealt in Tortures in any former times were but Bunglers . So far has this Melancholy Speculation of the Degeneracy of the Church of Rome carried me : they at last came to extol a Zeal against Heresie as the highest Act of Piety towards God : and since Heresie is reckoned by S. Paul among the Works of the Flesh , it seemed as just to punish it in the severest manner , as it was to punish any of the other Works of the Flesh : and since all Hereticks , were looked on as Persons damned , all Tenderness towards them , and Pity for them , was as far exinguished as it was possible . For a false Religion will not easily have the better of good Nature so entirely , as to root it quite out ; tho it must be acknowledged that the Roman Religion has done more towards that , than any other that has ever yet appeared in the World. All the room that was left for good Nature , was the favourable Definition that was given of Heresy : by which Obstinacy was made its peculiar Character , that distinguished it from Error , which lies in a more Innocent Mistake concerning Divine Matters : and as many have explain'd this Obstinacy , it amounts to a continuing in Errour after one is convinced of it . This Notion of Heresy , which has been received by many of the greatest Men even in the Church of Rome it self , seems to agree well with that of St. Paul's ranking Heresy among the Works of the Flesh ; for if it is meerly a mistake in the Judgment , in which one continues , because he cannot overcome his persuasion , nor see Reasons that are strong enough to oblige him to change his Mind , such an adhering to Error may be called any thing rather than a Work of the Flesh. But if a Man from a Principle of Interest , Pride , or Discontent , either throws himself into ill Opinions , or continues in them after his Mind is better enlightned , so that he stisles and denies that inward Conviction , then the Reason is very plain , why such an ill Temper of Mind should be reckoned a Work of the Flesh , because it plainly arises out of a depraved Nature . I will not here enter into so troublesome an Enquiry as it would be , to examine how far an Erroneous Conscience acquits one before God ; for that must be left to Him , who will judge every Man according to his Works , and who best knows how far he will accept of a general Repentance of unknown Sins , and of a general Act of Faith , even of Truths that are yet unknown ; but as for the Judgments of men , certainly when the other parts of ones life make it clear , not only to a Judgment of Charity , but even to that of Discretion , that he is sincere , and that he means well , it is hard to know when he is Obstinate , and when his Errors become Heresies , that is to say , Works of the Flesh. So far have I been led upon the consideration of the Spirit of Persecution , that is not only warranted by Custom , and a long continued Practice ; but is by the Authority not only of Popes , but even of General Councils , established into a Law on the Church of Rome . I am carried next into a Scene of Thoughts that are more particularly suted to the Doctrines of the Reformed Churches : and here it must be acknowledged , that Persecution is a more justifiable thing according to the Principles of the Church of Rome , than it is according to our Tenets ; for the Church of Rome , that pretends to be infallible , has a better Right to demand a blind Submission from all its Subjects , and to treat those roughly who refuse to grant it , than a Church that pretends to nothing but a Power of Order and Government ; and that confesses , she may be mistaken . Our being Subject to Error , is unreasonably urged , when men would carry it so far as to make us doubt of all things : yet it ought at least to have this effect on us , as to keep us from being too ready to judge hardly of those who are of another mind , or to use them roughly for it ; since it is possible , that they may be in the Right , and that we may be mistaken ; at least , they may have very probable Reasons for their Opinions , which if they do not quite justify their Mistakes , yet do very much excuse and lessen them . It is likewise visible , that all severe Proceedings upon the diversity of Opinions , how effectual soever they may be on base-minded men , who will alwayes make Shipwrack of a good Conscience , when it comes in competition with the Love of this present World , yet work quite contrary wise on men of awakned Understandings and generous Souls ; instead of gaining on such Persons , these Inspire them with horror at a sort of men who go about to ruin companies of people , that never did them hurt . It is from this , that those Violent Hatreds arise among men of different Persuasions . Every man is not capable to understand an Argument , or to be much disturbed at it : and tho Divines , that carry their Speculations further into the Consequences of Opinions , whether Real or Imaginary , grow hot and angry at one another upon those Heads , yet the people understand them little , and feel them less : but every man feels an Injury , and Nature makes her Inferences very quick upon it : and concludes , that those who use us ill , hate us : and there must be a great degree of Regeneration to keep men from hating those that hate them : upon this arises all the Animosity that is among the several Parties : for every one reckoning himself a Member of that Body to which he associates himself , thinks that he is obliged to resent all the Injuries that are done to his Fellow-members , as much as if they were done to himself in particular : and by the same natural Logick , he casts the Guilt of the Wrongs done his own Party , not only on those Individuals of the other Party , from whom they did more Immediately arise , but upon the whole Body of them : and so here a War is kindled in mens Breasts , and when that is once formed within , it will find some unhappy occasion or other to give it self a vent . Those who are ill used , are in a State , like that of a Mass of humours in the Body , which roul about less perceived , till some unlucky Accident has weakned any part of it ; and then they will all discharge themselves on the part that suffers . Men that are uneasie , naturally love Changes : for these are like the shifting of postures , they give some present ease , and they slatter the Patient with the hope of more to follow . The Advice that the old Man of Samnium sent his Son , was certainly very wise ; he had Intercepted the whole Roman Army in the Hills , shutting up the Passages so that they could neither go backward nor forward : the Father advised him first to dismiss them all without any Injury , since that would probably oblige the Romans ; or if that were not followed , to cut them all off ; for that would weaken them considerably : whereas the middle Method , which the General took , of letting them all go , having first put a publick Affront on them , enraged the Romans without weakning them . According to this Advice it seems evident , that all considerable Bodies of Men , that are in any State , are to be set at ease , or to be quite rooted out ; and there is nothing wise in this severe Method , but an extream and an unrelenting Persecution , and in this point , if the Church of Rome has forgot the Innocence of the Dove , yet it must be confessed , that she has retained the Wisdom of the Serpent . Persecution is not only hurtful to those that suffer many hard things by it , but is likewise mischievous to them , by the aversion that it inspires in them to those at whose hands they suffer , by the ill Habit of mind into which it throws them , and by those violent Projects and Convulsions which do very naturally come into the heads of those , who as they feel much , so they fear yet more . Those that do persecute , tho they seem to triumph for a while , with the Spoils of their Enemies ; yet will soon feel how this sinks their Credit extreamly among those that were more Indifferent Spectators , while the Debate was managed with the Pen or Tongue ; but they will certainly take part at least in their Compassions with the Miserable ; and will be disposed to think ill , not only of those men that are heavy upon their harmless Neighbours , but even of the Cause it self , that is supported by such Methods . The multitude even of the lowest Order of men has a remnant of good Nature left , which shews it self in the sad looks that all put on at the Executions even of Malefactors : but if a false Religion has not quite extinguished Humanity in its Votaries , this will make a more sensible Impression , when men that have done nothing amiss , and are only in fault because they cannot help thinking as they do , are made Sacrifices to the Rage of others , that perhaps have little more to say for themselves , but that they are in possession of the Law ; which in the next Revolution of affairs that may fall out , will be an Argument so much the Stronger for using themselves in the same manner , because it is a just retaliation on them for that which they made others to suffer . The men of Persecution do also naturally engage themselves into the Intrigues of Courts , and all the Factions of Parties : they enter into Dependances upon Ministers of State , who drive them on to execute all their Passions , and to serve all their Ends : and who have too good understandings themselves not to laugh at the officious forwardness of those who are perhaps more eager than is intended , in the doing of that for which those very persons , whose blind Instruments they are at one time , will reproach them at another . In short , Persecution does extreamly vitiate the Morals of the Party that manages it . The worst men , so they are furious and violent , are not only connived at , but are even courted : and men otherwise of severer morals , will insensibly slacken , by reason of their Engagments with vicious men , whom they will find themselves forced to cherish and Imploy : and if those who have persecuted others , fall under a Reverse of Fortune , and come to suffer themselves a little of that which they made others feel , as their ill behaviour will deprive them in a great measure , of those Compassions that would otherwise work towards them , so it will raise within them many uneasy Reflections upon their own Actings , which will prove but Melancholy Companions to them in their Afflictions : and these will force them to conclude , that because they shewed no Mercy , therefore they now meet with the requital of Iudgment without Mercy ; which how unjust soever it may be , in those by whom they suster , yet they will find it meet to look up to God , and to confess , that just and Righteous are all his Wayes : and it may be reasonably apprehended , that it may have contributed not a little to fill up the measure of the Sins of a Church , and to bring down severe strokes upon them , when the visible Danger , which was apparent from a formidable Enemy , could not turn their thoughts to that side , but that instead of Using Legal and just Precautions for their own Security , they let themselves loose to all the Rages of a mad Prosecution of some poor undiscreet and deluded People ; and all this to gratify their own Revenges , or to Insinuate themselves into the Favours of those who do now justly laugh at them , when the turn that they intended is served by their means : and those who would prepare themselves for those hard things which they have reason to expect from a Church that has alwayes delighted to bath her self in Blood , ought seriously to profess their Repentance of this Fury in Instances that may be as Visible and edifying as their Rage has been publick and destructive . But there remains yet one point , without which I am sensible that this discourse will appear defective ; I know it is extream tender in our present Circumstances , yet that does not defer me from venturing on it ; it is , How far Protestants ought to Tolerate Papists . It seems at first view the most unreasonable thing in the World , for those to pretend to it , who we are sure must destroy us , as soon as it is in their power to do it . I say , they must do it ; since by those Councils , which they themselves hold to be General , the extirpation of Hereticks and the breaking of Faith to them , has been so formally decreed , that it is a foolish piece of presumption to imagine that they can ever lay down those Principles . Infallibility is the bottom upon which their Church is built , and she must be as Infallible in the Rules that she gives of Morality , as she is in her Decisions in Points of Faith : for all the Reasons that are given for private persons depending on the Church for the Rule of their Faith , do bind as strongly to depend likewise on the Church for the Rule of Life and Manners . If we are in danger of forgetting , what was decreed in that Church so long ago , they take pains from time to time to refresh our Memories , not only by their Cruelties in the last Age , for which there was so much more to be said , than for later Barbarities , because the Reformation was lookt on as a revolt then made from established Laws : and if Persecution can be at any time excused , it is in the first beginnings of Heresies , before the Evil has spread it self into greater numbers of men : The Heats that were raised in the first Formation of that Breach , may some way take off from the guilt of the Sacrifices that they made : for men in the first surprises of Anger do seldom Reason true , or Act wisely ; but when a whole Age has passed , and those first Heats are in a great measure laid , and when all the Securities that could possibly be demanded have been given , and while these have been enacted into the most Obligatory Laws that could be contrived , which were confirmed by solemn well to my self ; yet the Body of the People , that are bred up to the other Points of Popery , and that know nothing of these , which their Priests keep as Mysteries from them , and either deny them quite , or disguise them so that they shew in other Colours to those who believe Implicitly , and who do not give themselves the trouble to enquire into such matters ; but think it is safer , as well as easier , to take things upon trust ; they I say , are not so formidable as to raise our Fears and Jealousies to so high a pitch : and Secular Priests are naturally a softer sort of men , who have not the sourness that seems to belong to all the Orders that are among them ; nor are they so far possessed with the ill-natured and dangerous Opinions that belong to that Church , as to be past cure : and as a softning of rigour towards such , would lay the Apprehensions that Self-preservation does naturally raise in all People , so it would at least make the utmost degree of Severity , that seems reconcilable to the Common Principles of Humane Society , or of Christianity , appear more justifiable , if a restlesness under such easie Circumstances should afterwards drive a Government to it . But the returning of the Severities that our Brethren have suffered at the hands of the men of that Religion on the Papists of England , is a Practice so contrary to the Christian Religion , and to the Principles of the Protestant Religion , that I do not stick to say it , that I had rather see the Church of England fall under a very severe Persecution from the Church of Rome , than see it fall to persecute Papists , when it should come to its turn to be able to do it . The former will only serve to unite us among our selves , and to purge us from our Dross ; and in particular from any of the Leaven of the Doctrine of Persecution , that we have not yet quite thrown out ; but the other would very much stain the purest and best constituted Church in the World ; and it would be too near an approach to the Cruelty of that Church , which we cannot enough detest : but how much soever we must hate their Corruption , we must still remember , that they are men and Christians , tho perhaps of a course grain , and that we our selves are Reformed Christians , who in Imitation of our Blessed Master , must not render evil for evil , but overcome evil with good . GILBERT BURNET . The PERSECUTORS Here mentioned , whom the Judgments of God did so visibly pursue and overtake , and whose Death 's were so signally remarkable , are in order thus . NERO. DOMITIAN . DECIUS . VALERIAN . AURELIAN . DIOCLETIAN . MAXIMIAN , surnamed the HERCULIAN . GALERIUS MAXIMIAN . SEVERUS . DAIA or DAZA , to whom GALERIUS MAXIMIAN gave the name of MAXIMIN , so that he was thereafter stiled MAXIMINUS DAZA , or simply MAXIMIN . MAXENTIUS , the Son of MAXIMIAN the HERCULIAN . A RELATION Of the DEATH Of the PRIMITIVE PERSECUTORS . Written by Lucius Caecilius Firmianus Lactantius ; Addressed to Donatus the Confessor . I. GOD has at last heard you ( My dearest Donatus ) in those Prayers which you offer up daily to Him , as well as our other Brethren , who by the Vertue of their Faith , and of the glorious Consession that they have made , have acquired to themselves an eternal Crown of Glory . To these Prayers God has hearkned ; and has delivered us from our Enemies : and a blessed Peace being now again re-established upon Earth , the Church of God , that was lately laid so low , begins to flourish again : and thro the Mercy of God , his House , that was laid in Ruins by his Enemies , is now rebuilt with a new Magnificence . God has raised up to us Princes , who have repealed all the wicked and bloody Edicts of the late Tyrants ; and have so setled the Peace of Mankind , that instead of the Clouds and Storms of the late times , there is now an Universal Calm every where : and after all those Hurricans of Fury and Violence are now blown over , we enjoy a serene Air , and the happy quiet which we had so much long'd for . Now Gods Anger is turned away , and he hearkning to the Prayers of his Servants , has by the Interposition of his Divine Aid , raised up their afflicted and broken Spirits : Now he has wiped away all their Tears , and has put an end to the Conspiracies of their Enemies . Those who had set themselves in opposition to God , are now laid in the dust : Those who had rased the Temples of God , are now become spectacles to the World ; and they who had exercised so much Cruelty on the Servants of God , have received at his hands a severe Return of their Rage , and have breathed out their defiled Souls after they had undergone a great many dismal strokes , that were laid on them by the Hand of God. Their punishment was for some time delay'd , but at last it was signal : and in them all succeeding Ages ought to observe the Justice of God in punishing such proud and impious Persecutors suteably to their Crimes . In the manner of their Death , God calls likewise on all at what distance soever , either of time or place , to observe the Greatness and Majesty of his Providence in destroying the Enemies of his Truth . And this will appear yet more evident to us , if we call to mind who have been the Porsecutors of the Church from its first beginning , and if we observe the Severity of the Divine Justice , that has appeared in their punishment . II. Towards the end of Tiberius's reign , in the Consulate of the two Gemini , our Lord Iesus Christ was crucified by the Iews on the 23. of March. He rose again on the third day , and brought together his Disciples , whom the fear of his Sufferings was beginning to disperse , and he continued with them for the space of 40 dayes on earth , opening their hearts , and expounding the Scriptures to them , which till then had appeared dark and involved . He ordained and instructed them to go and preach this new Doctrine over the World ; and he left them a scheme for their conduct , and for the Government of this new Dispensation . When he had finished his Ministry , a Cloud received him , and carried him up into Heaven : and then his eleven Disciples having assumed into their number Matthias and Paul , dispersed themselves over the World for the preaching of the Gospel , as their Master had commanded them : And during the space of 25. years ▪ till the beginnings of Nero's reign , they continued founding many Churches in a great many different Cities and Provinces . During Nero's reign , S. Peter came to Rome , and made a great many Converts there , having thro the power of God , that rested on him , wrought several Miracles , and ▪ so he formed a Church in this place of Empire . This was brought to Nero's ears , who finding that great multitudes , not only in Rome , but in all other places , were daily falling oft from Idolatry , and were turning to this new Religion , and being carried by his brutal Tyranny to all sorts of Cruelty , he set himself first of all to destroy this Religion , and to persecute the Servants of God : So he both ordered S. Peter to be crucisied , and S. Paul to be beheaded . But he did not escape unpunished : for God had regard to the Sufferings of his People . The Tyrant , as he was dispossessed of the Empire , so he disappeared all of the sudden , nor is there so much as the least remembrance left of the Burial Place of that Brutal Prince . But some have from hence taken up a very foolish Imagination , of his being translated , and of his being preserved alive in some other Region ; which they found on some words of the Sybil , that mentions a Murderer of his Mother that had fled away , but that should return again : and they fancy , that as he was the first who persecuted the Christians , so he shall be likewise the last of their Persecutors ; and that he is to appear again immediately before the coming of Antichrist : and they judge , ( tho very unreasonably ) that as there were two of the Antient Prophets who were translated , and who before the last Revolution of time are to appear as the Fore-runners of Christ , when he is to be come again , accompanied with his Saints , to begin his holv and endless Reign ; so likewise that Nero shall appear as the Fore-runner of the Devil , who must make way to him , who is to bring a strange Desolation upon Earth , and a Destruction upon all Mankind . III. After Nero , and the Interval of some few more years , there arose another Tyrant , Domitian , not much Inferior to him : who tho he acted in a most Tyrannical and Arbitrary Manner , being heavy to his People , and no less hated by them , yet he reigned in Peace and Safety for several years , till be began to set himself against God. But as soon as he was set on by the Instigation of the Devil to persecute the Holy Seed , then was he delivered up to the hands of his Enemies . Nor was his being Stabbed thought Punishment enough for his Crimes , but care was taken that no Memory should be left of him to Posterity ; for tho he had raised many Magnificent Buildings , & that there were many Monuments of his Empire , both in the Capitol and in other Places , yet the Senate did express such a detestation of him , that they ordered that there should remain no Statue for him , nor so much as the Traces of any Inscription that made mention of his Name : And by a most severe Decree , which they past for this effect , they branded his Memory with eternal Infamy . Thus all the Acts and Edicts of this Tyrant being repealed , the Church did not only recover its former quie●… , but became much more Flourishing under a Succession of many worthy Princes , who as they governed the Roman Empire very happily , so the Church suffered no Hardships under them : and she being thus freed from the Rage of her Enemies , dilated herself both in the Eastern and Western parts , so that there was no corner of the World so remote , nor any Nation of it so wild , that was not visited by this Divine Light , and that was not tamed by its Discipline . But this long peace came at last to an end . IV. For after many years the execrable Decius persecuted the Church , and who but so vile a man would have set himself against so holy a Doctrine . It seems he was raised up to the Imperial Dignity for this very end , that as soon as he began to rage against God , he might be immediately thrown down : for having marched against the Carpi , who had possessed themselves of Dacia and M●…sia , he was surrounded by the Barbarians , and both he and a great part of his Army was cut off : nor had he so much as the Honours of a Funeral , but as well became one that had set himself against God , his Carcass was exposed as a prey to the Beasts of the Earth , and to the Fowls of the Air. V. Not long after Decius the Emperour , Valerian was inflamed with the like Rage , and stretched forth his hands against God. In a very little while he shed a great deal of the Blood of the Saints ; but God plagued him with a new and unusual sort of Judgment ; and in his person there was a new remembrance lest to Posterity of Gods Severity in punishing his Enemies according to their Merit . He was taken Prisoner by the Persians , and so he not only lost the Empire , which he had governed so insolently , but as he had robbed many others of their Liberty , so he likewise lost his own at last , and fell under a most Infamous Slavery . For as oft as Sapores the King of Persia , who took him , had occasion either to mount on Horseback , or to go into his Chariot , he made the Roman Emperour stoop down , that he might make his Back his Step to get up ; and whereas the Romans had made some Representations of the Persians being deseated by them , Sapores used to rally Valerian , and to tell him , that the posture in which he lay , was a more real proof to shew on whose side the Victory went , than all the Pictures that the Romans could make ▪ Valerian being thus led about in Triumph , lived for some time , so that the Barbarians had in him occasion given for a great while , to treat the very name of a Roman with all possible Indignity and Scorn . And this was the heightning of his Misery , that tho he had a Son , upon whom the Empire had devolved by his Misfortune , yet no Care was taken by the Son either to rescue the Father , or to Revenge his ill Usage . After he had ended his Infamous Life , his Skin was flead off his . Body , and both it and his Guts being tinctured with a red colouring , they were hung up in one of the Temples of the Persian Gods , to be a perpetual remembrance of so remarkable a : Triumph , by which they might always put such Roman Ambassadours as should be sent among them in mind of it , and from so unusual a sight , warn them not to presume too much upon their own strength , but to remember Valerian's fall . But how strange a thing was it to find , that notwithstanding such remarkable Judgments of God upon former Persecutors , there should : arise any that should dare so much as to project , much more to re-act , such crimes against the Majesty of that God that supports and governs all things . VI. Aurelian , that was naturally Violent and furious , seemed to forget what had befallen Valerian , or if he remembred his Captivity , he did not seem to reflect on his Crimes , or to consider that as the Punishment of them , and so he likewise drew down the Divine Displeasure on himself by his Cruelty : but he lived not long enough to execute what he had designed , and he ended his days in the beginnings of his Rage . For before his Edict against the Christians was sent over all the Provinces of the Empire , he himself was killed at Caenophrurium , a Town in Thrace , by some of his own Domesticks , upon some ill-grounded suspitions that they had conceived of him . It might have been expected , that the succeeding Emperours should have been restrained by so many and such signal Examples : But they were so far from being terrisied by them , that they acted yet with a more daring Boldness against God. VII . Diocletian , that was the Contriver of all our late Miseries , as he ruined the Empire by his ill Administration , so he could not be kept in from acting likewise in Opposition to God. His Avarice and his Cowardise joined together , had produced great Mischiefs . He assumed to himself three partners in the Empire , having divided it into four parts ; and he did so encrease the number of his Troops , that every one of the four had a greater Army than the former Emperours had , who alone governed the whole Empire ; and the number of those who received his pay , growing greater than that of those who payed him Taxes , there was such an increase of new Impositions , that those who laboured the ground being exhausted by them , they deserted the Empire , and by this means the best cultivated Soils were turned to Deserts and Woods ; and so severe was his Government , that he erected a great many new Charges and Imployments ; The Provinces were divided into many separated Jurisdictions : many new Presidents and Courts , Auditors , and other Magistrates were set up both in Towns and Countrys , who took little care of the Administration of Justice , their time being all imployed in Condemnations and Attainders ; and they laid so many Taxes upon all sorts of things , that as the Burdens under which the People groaned were encreased every day , so in the levying of them great Violences were likewise committed . All this had been more tolerable , if the mony so raised had circulated among the Souldiers : but the Emperours Avarice was such , that he could not endure to see his Treasure any way diminished ; and therefore he was always contriving new ways of raising Money , that so his Exchequer might be always full : and that tho his Expence was great , yet his income might so answer it , that he should never lessen that stock of Mony which by his Exactions he had brought together . After that the many Oppressions which he put in practice had brought a general Dearth upon the Empire , then he set himself to regulate the Prices of all vendible things . There was also much Blood shed upon very slight and trifling accounts ; and the People brought Provisions no more to Markets , since they could not get a reasonable price for them : and this encreased the Dearth so much , that at last , after many had died by it , the Law it self was laid aside . To all these Diocletian added an Inclination to build great Fabricks , and this brought a new Charge on several Provinces both for furnishing of Labourers , and Artisicers , and of Wagons for Carriage . He built Palaces for himself , for his Wife , and for his Daughters : and to these he added a Hippodrome , an Arsenal , and a Mint house : so that in a little while a great part of Nicomedia being filled with those Buildings , many of the Inhabitants were forced to leave the Town with their Wives and Children , as if it had been taken by an Enemy : And when he had finished a piece of Building at the cost of ruining some of the Provinces by it , he found some fault or other in it , and then he pulled all down , and gave orders to rebuild it in another manner : nor was this second Building secured from a new caprice , upon which it might be likewise perhaps levelled with the ground . So madly expenceful was he in the design that he took into his head of making Nicomedia equal to Rome it self . I pass over the Ruin of many , who were brought under severe Judgments , that so a colour in Law might be found for seising on their Estates : for this was become such a common practice , that the frequency of committing it had almost authorised it . And this was certain , that wherever a man was the Master of a rich piece of Soil , or of a Noble Building , that seemed to be Crime enough ; and a Pretence was quickly sound out for condemning the Owner , as if it had not been enough to seise his Estate , without taking away his Life likewise . VIII . His Colleague in the Empire , Maximian , surnamed the Herculian , was not unlike him . Nor could they have been cemented into so entire a Friendship , if they had not been both of the same mind , the same Thoughts , the same Inclinations , and the same Designs . In this they differed , that Maximian had more Courage as well as more Avarice than Diocletian ; who as he was fearful , so perhaps from that Principle he was less Ravenous . Yet Maximian's Courage consisted rather in a daring to commit Crimes , than in a generous Nobleness of mind . And tho his share comprehended not only Italy it self , the Seat of Empire , but likewise those rich Provinces of Africk and Spain , yet he was not so careful in the management of his Treasure as was necessary : But as oft as he wanted Mony , the richest of the Senators were accused by some Witnesses , that were suborned to swear against them of some practices for the Empire , and thus every day there were new Arts set on foot to get rid of the Eminentest men of the Senate , so that the ravenous Exchequer was often full of this ill-acquired Wealth . That accursed man did also let loose his Appetites not only in those unnatural and hateful Disorders with Boyes , but likewise in the debauching the Daughters of some that were of the first rank . For whensoever he was in any Journey , as he past he had Instruments at hand , to bring Virgins to him by force in the very sight of their Parents . It was on these things that he built his happiness ; and he reckoned the chief Felicity of Empire to consist in this , that he denied himself in nothing to which either his vitious Appetite or his Lusts carried him . I say nothing of Constantius , because he was so very unlike the rest ; and did indeed deserve that the whole Empire should fall into his hands . IX . But the other Maximian who married Diocletians Daughter , was not only worse than the two formerly mentioned , but did exceed the wickedness of the worst Princes that ever were : There was a Barbarous Brutality in his Temper , together with a Cruelty not known to those that were of a Roman Extraction : And no wonder ; for his Mother was born beyond the Danube : and when some of those Nations crossed that River , she came along with them , and had setled her self in that part of Dacia which was formed into a Province by Aurelian . His body was suteable to his mind : he was very tall , and most excessively corpulent : and there was a sierceness in his Looks , his Words , and in his whole Behaviour , that gave a very formidable Idea of him . His Father in Law , Diocletian , dreaded him extreamly upon this following account : Narses King of Persia , being encouraged by the success that his Grandfather Sapores had against Valerian , resolved to extend his Empire , and to drive the Romans out of the East : upon which Diocletian , who was naturally very fearful , quite desponded , and searing a fate like Valerians , he durst not undertake that War , but sent Maximian into Armenia , and stayed behind himself , that so he might see what was like to be the issue of this War : Maximian took his measures so well , that finding the Persian Army exceeding numerous , and that they were much encumbred with a vast Equipage , that they drew along with them , their Wives having followed them in this Expedition according to the Ancient Persian Custom : he , I say , got such Advantages against them , that without any considerable loss , he defeated their whole Army . Narses himself escaped , but Maximian took all their Baggage , and so returned with great Glory , which encreased his Insolence , as much as it did his Father-in-Law's Apprehensions of him . For upon so great a Victory ▪ he thought it below him to carry only the second rank of Honour , and to be only called Cesar ; and when at any time he received Letters addressed to him , with the Inscription Cesar , he used to cry out in his brutal way , Must ▪ I be still Cesar ? he grew at last to that pitch of Insolence , as to give it out , that Mars was his Father ; so that he ought to be lookt on as another Romulus , not considering the prejudice he did to his Mothers honour , of which he made small account , desiring only to be lookt on as begotten by a God. But I will not now enter into the particulars of his Life , that so I may not confound the order of things : for it was after his assuming the Imperial Dignity , of which he forced his Father-in-Law to strip himself , that he broke loose into all the excesses of Insolence and Fury ; in the mean time , tho Diocletian by his own ill conduct , and that of the two Maximians , whom he had taken Co-partners into the Government , ( the first as Emperor , and the second as Cesar ) had brought great disorder upon the whole State of the Empire , and tho his private crimes were very crying , yet matters prospered in his hands in a very unusual manner , till he came to defile them with the Blood of the Saints ; and this carries me to give you an account of the occasion that led him to persecute them . X. While he was in the East , he being excessively desirous to know what was to be the event of things , offered many Sacrifices , and in their Livers the Diviners searcht for those Indications , upon which they pretended to foretell things to come : But some of his Courtiers , that were Christians , being near him , made the sign of the Cross on their Fore-heads , at which the Devils being frighted away , they were all put in a great Confusion . The Diviners being likewise in disorder , could not find the ordinary Marks that they lookt for in the intrails of the Sacrifices ; tho they offered up many , one after another , pretending that the Divinity was not yet appeased ; but all the number of their Sacrifices was to no purpose , for no signs appeared : upon which Tages that was set over the Diviners said , either upon some conjecture or upon knowledge , that their Rites did not succeed , because there were some prophane persons that had thrust themselves into their Assembly . Upon which Diocletian being enraged , commanded , that not only all those who were present , but that all the rest of his Courtiers should come and sacrifice to their Gods , and ordered those to be whipped who should refuse to do it . He likewise sent orders to his Military Officers , to require all the Souldiers to sacrifice , and to dismiss such as would not . But this was all that he thought sit to do at first , nor did he suffer his Rage to carry him to farther Extremities against God or his true Religion , till after some time had past , that he came to Winter in Bithinia : and there Galerius Maximian , who was likewise inflamed against the Christians , met him , & engaged the vain Old Man to go on with the Persecution , which he had already begun , concerning whom I have received this account of the grounds of his Fury against our Religion . XI . His Mother was a superstitious Woman , and was particularly addicted to the devotion of the Gods of the Mountains , so that she offered Sacrifices to them daily , and feasted her Officers with the meat of those Oblations . The Christians would not assist at those entertainments , but gave themselves to Fasting and Prayer , while she and her Company were at those Feasts . Upon this she conceived a hatred of them , and she set on her Son , who was no less superstitious than she her self , by her spiteful Complaints to contrive their Destruction . Diocletian and his Son-in-Law had many secret Consultations during a whole Winter , to which as no body was admitted , so it was generally thought that they were treating about matters of the greatest consequences . The Old Man withstood Maximian's Fury long , and shewed him how pernicious the Council would prove , and how great a Disturbance it would bring upon the Empire : much blood would be shed ; for the Christians were observed to be very willing to dye . Therefore he proposed this expedient , that none of that Religion should be suffered to continue in the Court , or in the Army : But all this could not divert the Rage of that Furious Man. Therefore he proposed the asking the Opinions of those in whom they consided ; for he had this piece of ill nature , that when he was about to do any thing that was acceptable , he did it of himself , without taking the Advice of others , that so the Praise of it might belong wholly to himself : But when he undertook any thing that was lyable to Censure , he called for many persons to deliver their Opinion upon it , that so others might be charged with the Blame of that in which he was chiefly in fault . Some few Iudges , and some few Military Men were called upon , and according to the Order of their Dignity they were repuired to tell their minds ; some that had a particular spleen to the Christian Religion , opined that all the Christians were Enemies to God and to the established Worship , and that therefore they ought to be destroyed . Those that were of another mind , perceiving what was Maximian's design , and being either affraid of him , or desirous to make their Court with him , agreed to the rest in Opinion ; yet all this did not prevail on Diocletian ; so he resolved to consult the Gods themselves , and sent a Diviner to consult with Apollo , who answered as might have been expected from an Enemy of the Christian Religion . Upon this Diocletian yielded ; and as he would not oppose himself to that which not only his Friends and Maximian , but even Apollo had advised , yet he endeavoured to maintain this moderation , that the design might be composed without the shedding of Blood : whereas Maximian moved , that all those who refused to partake in the Sacrifices , should be burnt alive . XII . A proper and an auspicious day for beginning this work was next sought for ; and choice was made of the Festivity of the God Terminus , which was within five days of the end of February , that was the Conclusion of their year : implying by this , that an end was to be put to this Religion . This was the first day of their Executions , and the beginning of those Miseries that not only fell on them , but on the whole Empire . In the morning of that fatal day , in the seventh and eighth Consulate of the two Ancient Emperours , the Prefect accompanied with some Officers , and some of the Receivers , went to the Church , and having forced open the Door , they searched for the Image of God : * all the Books of the Scriptures that were there found were burnt , and the Spoil that was made was divided among all that were present : this struck a Terror into many , and many withdrew them . selves from the Storm . The two Princes , who from convenient places viewed all that was done ( for that Church stood upon a heighth , so that it was within the prospect of the Palace ) were long in debate , whether they should order fire to be set to it : But in this Diocletians Opinion prevailed ; for he was affraid lest if the Church had been set on fire , that might have spread it self into the other parts of the City : for it was environed on all hands by a great many Noble Buildings ; so that instead of setting fire to , it there was a considerable Body of the Guards , sent with Axes and Mattocks , who in a few hours time levelled that lofty Building with the ground . XIII . The day after this an Edict was published , by which the Christians were declared incapable of all Honours and Imployments ; and that they should be liable to Torture whatsoever might be their Rank and Dignity ; all Actions were to be received against them , and they were put out of the protection of the Law , and might not sue neither upon Injuries done them , or Adulteries committed against them , nor for Thefts or Robberies ; and they were to loose both their Liberties and their Right of Voting . When this was affixed , one that shewed more of Courage than Discretion in it , took it down and tore it , and rallied the Emperours , who had put among their Titles , that they had triumphed over the Goths and the Sarmatians , that they acted like those whom they pretended that they had subdued ; he was presently seised on , and after he had endured several sorts of Torture ; he was burnt at last , but suffered all with admirable Patience . XIV . But Maximian was not satisfied with the Severity of this Edict , so he resolved to draw on Diocletian to consent to further Rigour by this Artifice ; he set on some of his Creatures to raise a fire in the Palace , that so he might engage him to an unrelenting Persecution : some parts were burnt down , and the Christians were presently accused as the Common Enemies ; and this Fire , that consumed the Palace , raised a most Implacable Rage against them . For it was given out , that they had entred into Consultation with some of the Eunuchs for the Destruction of their Princes , and that two Emperours were well nigh burnt alive in their own House . Diocletian who affected the Reputation of being a Wise and Crafty Man , could not be brought to give any credit to this : but being excessively enraged upon it , he ordered many of his Domesticks to be put to Death in a most terrible manner . So many innocent Persons were brought before him , and were burnt . All the Judges and all the Officers of his Household being authorised thereunto , put all People to Torture , and seemed to vie with one another who should be the first that should discover the bottom of this matter . But nothing could be found out ; for none of Maximians Family was put to the Torture . He came and stood by Diocletian , and continued still to inflame him more and more , that so his anger might no way be abated . And a fortnight after the first burning , fire was a second time set to the Palace : But this was observed in time , yet neither could the Author of it be found out . And then Maximian , tho it was in the midst of Winter , left Nicomedia on the same day in which this second Fire was raised , protesting that he went away fearing lest he should be burnt alive . XV. The Emperour was now set all on fire , and upon this he forced not only all that were of his Household , but all Persons whatsoever , to defile themselves with their Sacrifices ; beginning with his Daughter Valeria , and his Wise Prisca . Some of the Eunuchs that were in the greatest Credit , and by whose Directions the whole Affairs of the Palace had been conducted before this Edict , were now put to Death ; some Presbyters and Deacons were seised on , and without any proof against them , they were condemned and executed . Persons of all Ages , and of both Sexes were burnt , not singly one by one , but by reason of their numbers , whole Companies of them were burnt all in the same Fire : and their Servants were cast into the Sea , Millstones being tied about their Necks . Nor was this Persecution less violent in all other places : for the Judges were sent to all Temples , and they forced all people to joyn in the Sacrifices . The Prisons were every where full . Unheard of kinds of Torture were invented ; and that no man might have the Benefit of the Law that was not a Heathen : they placed Altars in the very Courts of Iustice , and in the publick Offices , that so all who came to sue before them might be put to it first to offer Sacrifice , before they could be admitted to plead : so that men came before their Judges as before their Gods. Nor was this all , Letters were also sent to the other Emperour and to Constance , inviting them to concur in this matter , tho their Opinions had not been before asked , notwithstanding the great Importance of it . The Old Maximian did comply very willingly in Italy ; for he was naturally cruel ▪ But Constance , that he might not seem to dissent from those that were in rank above him , did indeed give order for the pulling down the Walls of the Houses where the Christians held their Assemblies ; for these could be easily rebuilt : but he took care to preserve those true Temples of God , I mean the Christians themselves . XVI . The whole World was now brought under great vexation , the Gaules only excepted ; those three wild Beasts exercised their Cruelty upon all the Provinces from the East to the West . If I had a hundred Tongues , and the strongest Voice , I could not set out all the Forms of Crimes , and all the Names of the Tortures that the Judges in the several Provinces put in practice against so many Holy and Innocent Persons : But what need I engage in this recital , especially to you , My Dear Donatus , who had so extraordinary a share in them . For whereas you first fell into the hands of the Prefect Flaccinus , who was not a small Murderer , you fell next into the Hands of Hierocles , who from being a Deputy was made a President , and had been an Adviser and a Promoter of the Persecution : and in the last place , was brought before Priscillian his Successor , where , as well as before the other two , you gave an Evidence of your unconquered Courage : you were nine several times put to a great many Tortures , and at every one of them you overcame the Rage of your Enemies , by a glorious Confession . In those nine encounters with the Devil you defeated him with his whole Troop of Assistants ▪ and by so many Victories you triumphed over the World with all its Terrors . How pleasant was that Triumph in the sight of God , in which instead of White Horses or Elephants about your Chariot , you triumphed over the Emperours themselves , and seem'd to drag them after your Chariot . This is true Victory , when those that have conquered the World , are subdued : for they were overcome and subdued by you , who despising their Impious Edicts , made no account of all the Pomp and Terrors of their Tyrannical Authority . Their Whippings and their Pincers , their Fires and Swords , and all the several shapes of Torture had no effect upon you : No sort of Violence could make you fall from the Faith , and from the true Worship of God ▪ This is to be a true Disciple and a true Souldier of Christ ; whom no Enemy can overcome , no Wolf can carry out of Gods Fold , no Snare can intangle , no Sorrow can subdue , and no Torture can break . After all those nine Engagements , that proved so glorious to you , the Devil finding himself always overcome by you , durst not assault you any more : for experience had shewed him , that you were not to be vanquished : and since he saw that the Crown of Victory was ready to be bestowed on you , he would not , by provoking you any further , give you the occasion of receiving it so soon . Tho it was not given to you then , it is safely kept for you in the Kingdom of God , as the Recompense of your Vertue and Worth. But now I return to the series of the History . XVII . Diocletian being now engaged into this wicked design , and having succeeded so well in the Execution of it , went streight to Rome , that so he might celebrate there his entring upon the twentieth year of his Empire , that he was to open upon the Anniversary of his coming to it , which was the twentieth of November . But as soon as that was over , he shewed how little he could bear that Freedom that the Romans had still retained ; at which he was so uneasy , that tho the first of Ianuary was very Near , in which he was to enter upon his ninth Consulate , yet he could not be prevailed on to stay to that day , and so he could not bear the staying thirteen days longer at Rome , but he began his Consulate at Ravenna . The Winter was both extream Cold and Rainy , so that the Journey did so affect his health , that it threw him into a lingring sickness , that never went off quite : and being ill all the way , he was forced to be carried for most part in a Litter . His illness lay upon him all the Summer long : about the end of it he continued his Journey , and having come round the Coast of Phrygia , he got at last to Nicomedia , his Sickness being now come to a great height . But tho he was brought very low by it , yet he would needs appear in publick , and assist at the Dedication of the Hippodrome that he had built , which was done at the end of his twentieth year of Empire . His sickness grew at last to such a degree , that Supplications were made to all the Gods for his Life : but on the 13 th of December a report was spread all about the Palace , that he was dead : the sad Looks and the Terrour that appeared in all his Courtiers , and the solemn silence that was over all the Court , made that the Report was generally believed : The City of Nicomedia believed him not only dead , but buried ; but the next day it was given out that he was yet alive ; upon which the countenances of many that were concerned , were much changed : but others believed still that he was dead , and that it was concealed for fear of the Souldiery , lest they should have fallen into some dangerous Consultations , and that therefore his Death was to be kept up till Maximian should come to Nicomedia . This grew to be so Universally believed , that is he had not shewed himself on the first of March , it had not been possible to have perswaded the people that he was still alive . He was strangly altered by a whole years sickness ▪ that they to whom he was very well known , could hardly believe him to be the same : He had indeed on the thirteenth of December fallen into so deep a Swoon , that it was thought he was dead , and he never recovered this so entirely , as to be wholly what he had been formerly : for he had ever after this , some fits of Madness , which returned at some ▪ times upon him , tho in the Intervals of those fits he had his Understanding very perfect . XVIII . Not many days after this , Galerius Maximian came to him , not to congratulate upon his recovery , but to force him to resign the Empire : He had made the same attempt upon the elder Maximian , and threatned him with a Civil War if he would not resign ; so now he set on Diocletian : He began at first more softly and gently with him ; telling him , that he was now become ancient and infirm , and less able to undergo the fatigue of Government , and that therefore he ought to give himself some repose after so much Application and Toil. He set before him Nerva's Example , who resigned the Empire to Trajan : Diocletian answered , that as it was not honourable for him , after he had born so sublime a Character so long , to shut himself up in an obscure Corner , so it could not be safe for him to do it , since during so long a Reign , he must needs have made himself many Enemies . The case was quite different in Nerva , who had past his whole life in retirement ; so that his great Age and his unacquaintendness with affairs made him less capable of bearing so great a Burden , which therefore he threw off , and returned to that privacy in which he had spent the former parts of his life . But he offered to Maximian to receive him to an equal Dignity with himself ; so that they should be all called Emperours , if that would have contented him . The other , who had now formed a project of making himse sole Emperour , seeing that from this Title that was offered him , little real Advantage would accrue to him , pretended that the Order which Diocletian had begun , of having two Emperours with the Supream Power , and two Assistants to them in a lower degree of Dignity , ought to be forever maintained : It was an easy thing to preserve a good Correspondence between two Persons , but that could not be composed if there came to be four of equal Dignity : He concluded , that if the Emperour would not retire , and make way for him , he would see to himself ; for he would be no longer contented with the low degree in which he had been so long held : He had been now for fifteen years as it were banished to Illiricum , along the River of the Danube , and engaged in constant Wars with the Barbarous Nations ; while others were reigning quietly , and in delicious Seats . The Old Man , that was now much broken , having heard all this , and having likewise received Letters from the elder Maximian , that gave him an account of what had been said to himself upon that subject , and had also heard that Galerius Maximian was encreasing his Army ; upon this , not without Tears ; he consented to that which had been proposed to him ; so that which remained was , that the Cesars should be named by the concurring Advices of all the Four. But the other rejected this , and said , that the other two must consent to whatsoever they should resolve on : and indeed , it seemed that there was no room for choice , but that the Sons of the other two must have been named for Cesars . Maxentius was Son to the Elder Maximian , and had married the younger Maximians Daughter . He was a Man of a wicked and vicious Disposition , and was so proud and so willful , that he would not pay the wonted respect of Adoration , neither to his Father , nor to his Father-in-Law ; so that he was equally hated of both . Constantine Son to Constance was a most vertuous Youth , and had all the Qualities that could recommend him to the highest Dignity : his Air and Person were graceful ; his capacity for Military Affairs , his Probity , and his obliging Deportment , made that he was beloved of the Souldiers , and wished for by all Persons : He was then in Diocletian's Court , and was put by him in the chief Command of the Army . But Maximian had his Objections to both these : as for Maxentius he thought he was not worthy of that Dignity , and he reckoned , that he who had behaved himself so Insolently towards him , while he was a private person , would become intolerable if he were raised so high . Constantine was indeed so amiable a person , that it was thought he would be a better and a gentler Prince than his Father had been : and so he would be able to check him as he pleased : wherefore Maximian resolved to have such persons promoted , who should be always in his power , who should be affraid of him , and should do nothing but by his order , so he proposed Severus : Diocletian excepted to him , as a Mad Extravagant , and Drunken Person , who changed the Day into Night , and the Night into Day : but the other answered , that he had deserved that Dignity well , for he had taken great care of the Army , and had prayed them faithfully ; and added , that he had sent him to Maximian the elder , that he might receive the Nomination from him ; so this was aggreed to : and when Diocletian asked him , who should be the other , he presented one Daia to him , a young Man , that was half a Barbarian by his Extraction , and whom he had lately ordered to be called Maximin from his own name . For Diocletian had changed his own Name to that , to distinguish him from the other Maximian , who had alwayes maintained his Fidelity to him most religiously . Diocletian asked him , who that young Man was ; the other said , he was his Ally : but he sighed , and replied , that he did not propose to him persons that were capable of conducting the Common-wealth ; the other said , that he had already tried them . Diocletian insisted and said , that he who was to enter upon the Empire , ought to see to it : and that for his part , he had taken his share of Toil , and had studied to preserve the Common-wealth in a good State during his Empire , but if after his time it should fall into Disorder , it should not be by his fault . All things being thus concerted in secret , on the first of May this great Affair came to be declared . The eyes of all People were on Constantine , not doubting but the Nomination must fall on him : all the Military Men , as well the Souldiers as the Officers , lookt at him , wisht for him , and shewed much Joy in the hopes that they expressed of his Advancement : There was a rising ground at almost three Miles distance from the City , and it was there where Maximian himself had first received the Imperial Purple , in remembrance of which there was a Pillar erected with a Statue of Iupiters upon it . That place was markt out for this Solemnity , and the Army was drawn out about it : and there the Old Man with Tears in his Eyes , told the Souldiers , that he was now become Infirm , and therefore he was resolved to give himself some rest after so much Toil , and to deliver up the Empire to those who were able to undergo the fatigue of it : and that in order to that , he would now name new Cesars . Upon this all mens expectations being raised , he named Severus and Maximin ; all people were amased ; and since Constantine was standing by , some began to ask whether he had changed his name into Maximin : but to the admiration of all the Spectators , Maximian put by Constantine , and drew out Daia , and shewed him to the people , having stript him of the habit that he wore as a private person : and while all men were surprised , and knew neither who he was , nor of whom he was descended , ( tho this unlookt for promotion , had so disordered them , that they testified no aversion to it ) Diocletian threw his Purple Robe about him , and so he himself retired to a private State again , and returned to his private name of Diocles , which upon his coming to the Empire he had changed to Diocletian , and thus the Solemnity ended : and the old Emperour , like a Souldier that had obtained his dismission , retired , and drive thro Nicomedia , and so went into his own Countrey . And Daia , that was raised up from following of Cattle thro Woods , and was first a common Souldier , then an Officer , after that a Brigadier , and now at last got to be Cesar , had the East assigned to him , tobe oppressed and ruined by him . And tho he neither understood Military Affairs , nor Matters of State , yet he was now set to conduct Armies instead of feeding Cattle . XX. Maximian having now effected that which he had projected , in driving out the Old Men , behaved himself as if he had been the sole Emperour of the whole Roman Empire . For tho Constance had the Precedence , and so was to be always named before him , yet he was despised by him , both because he was naturally of a mild temper , and was now much disabled thro the indisposition of his body . He believed that either he would soon die , or that it would be no hard thing to force him to resign his share of the Empire . There was about Maximian one Licinius , who was his ancient Friend ; for they had been Comerades from their first Imployments in the Army : and he had now the chief stroke in all Affairs . Maximian had not put him in the nomination of the Cesars , because he would not put him in a rank so far Inferiour to himself as to call him Son , but he reckoned that Constance would soon die , and then he was resolved to receive him to be his Brother and Collegue in the Empire : and thus he projected to establish himself in his Authority , and to be able to carry all things according to his mind ; and after he should come to his twentieth year , and celebrate the Festivals of it , as his Predecessors had done , he intended to resign the Empire , and to put his Son in his stead , who was now only nine years old : so that he intended that Licinius and Severus should be the Emperours , and that Maximin and Candidianus should be the Cesars : and thus he being established and secured as much as was possible , should pass the rest of his days in quiet , and great safety . These were his Designs : But he having made God his Enemy , all his Projects came to nothing . XXI . He having attained the Supream Dignity , set himself to disquiet the World , that was now become subject to him . In his Expedition against the Persians he had observed that Custom which was established among them , by which all those Nations esteemed themselves the Slaves of their Kings : so that they reigned over them with as absolute an Authority , as a Master of a Family does over those of his Houshold . This vile Man intended to establish the same Method of Government in the Roman Empire : and he was so impudent , that ever after that Victory , he used to magnify it : and tho he durst not openly attempt the reducing the Romans to the same State , yet he behaved himself so as if he had considered all others as his Slaves : he began with the degrading those that were in honourable Imployments ; for he subjected the Magistrates and the Chief Citizens of the greatest Cities , that were in the eminentest Rank , to the Law of Torture : and upon the slightest accounts , and in Matters that were meerly civil , he would put them to death as the Fancy took him , and for lesser transgressions he put them in Irons ; he took such Women of Quality as pleased him out of their own Houses , and brought them by Violence to his Seraglio : and when any were to be whipped , he had posts struck into the ground in his Stables , to which they were tied , and so stretcht out , which was done more Infamously than was wont to be done to the Slaves themselves . What shall I say of his Diversions , and his Pleasure ? He had some Bears that he had chosen out in a great many years among all others , that were the biggest and the fiercest that could be found , and that were by Consequence so much the liker to himself : and when he intended to divert himself , he ordered one of these to be brought out , and a Man to be thrown to him , not to be killed by him out-right , but to be eat up in morsels : and as the Limbs of those Wretches were torn asunder , he used to burst out most indecently into Laughter ; so that he seldom went to supper before he had shed some mans Blood. As for those that had no Dignity , he condemned them to be burnt : and tho at first he gave the Christians leave to be gone , yet afterwards he not only condemned them to Torture , but to be burnt in flow Fires : the manner of which was this , they were first chained to a post , then there was a gentle Fire set to the Soles of their Feet , by which all the Callus of the Foot was contracted , till at last it fell all off from the Bones ; then Flambeaux were lighted and put out , and while they were hot , they clapt them to all the parts of their body , that so they might be tortured all over : and care was taken to keep them alive as long as was possible , by throwing cold Water in their Faces , and by giving them wherewith to wash their Mouths , lest otherwise the Violence of the Misery that they suffered should have quite dried up their Throats , and so choaked them . Thus their Sufferings were lengthned out whole days , till at last their Skin being quite consumed by the Fire , it at last reacht to their Vitals , and then a great Fire was kindled , into which they were thrown , and so their Bodies were burnt to Ashes : and their Bones that were not quite burnt , were gathered , and ground to powder , and thrown into some River , or into the Sea. XXII . These practices of Cruelty , that were begun upon the Christians , grew in him to such a Habit , that he began to exercise them upon others : he never punished any gently : he seldom banished any , nor did he condemn many to Imprisonment , or to work in Mines : but his daily Iudgments , which past the most easily from him , were the condemning men to be burnt , to be crucified , or to be thrown to Wild Beasts . His Domesticks , and those whom he imploied in his Affairs , were also severely disciplined by him . And as to all Capital Matters , Beheading was thought an extraordinary Grace , which was granted to very few ; so that it was lookt on as a Reward for past Services , to have the favour of a gentle Death ; yet all these were small Matters . Eloquence was exstinguished by him ; the Advocates were destroyed , and all that were learned in the Law , were either banished , or put to death ; all sort of Literature were reckoned among the ill Arts , and all learned men were lookt on as ill-affected to the Emperour , and were both hated and ruined by him . The Iudges having superceded all the Lawes , had a Licence given them to do whatsoever they pleased ; and Military men , who had no sort of Learning , were made Iudges in the several Provinces , without having so much as Assess●…rs assigned them . XXIII . He also took care to involve the whole Empire into a general Calamity , and under a common Grievance , by the new Tax that he laid both on the Cities and Provinces : which was so severely levied by the Taxmen that he sent every where , that the state of Affairs lookt as dismall as if the Empire had been over-run by some Enemy , or as if it had been brought under some heavy Bondage . All mens Fields were measured , an account was taken of all their Trees and Vines , and of all Cattle ; all men were likewise polled , and where those lists were made , no difference was put between those that lived in Town or Countrey . And as ▪ the Taxing was managed in the Towns , without any Distinction of the antient Citizens , and those that were newly come out of the Countrey , so in the Villages all people came with their Children and Slaves to be listed : and upon the slightest suspitions men were whipt or tortured ; Children were hanged up in the sight of their Parents ; Slaves were dealt with to accuse their Masters , and Wives to accuse their Husbands . When no sort of Evidence could be found , men were forced by Torture to accuse themselves ; and when any thing was thus extorted from them , then they were proceeded against as if they had been clearly convicted of those Crimes . No regard was had either to Mens Age or Infirmity : for the Sick and Feeble were taxed as well as the whole : and in the estimate that was made of mens Age , they added years to those that were not yet of Age , as they detracted some from those that were past it . All Places were full of Grief and Sorrow . And he adventured to put in execution against the Romans , and those Provinces that were subjected to them , all that any Conquerours had done to those who being subdued by them , were by the Law of War at their Mercy : as if he would have revenged the Tax that Trajan put on his Ancestors , the Dacians , which he laid on them as a Punishment for their frequent Rebellions . After that all men were thus listed , then so much money was laid upon every mans head , as if he had been to pay so much for his life . Yet this matter was not trusted to the first Taxmen , but new sets of them one after another , were sent about ; that new men might always find new matter to work upon ; and tho they could really discover nothing , yet they encreased the numbers in the lists that they made , that so it might not be said , that they had been sent to no purpose . By the means of those Oppressions , the Stock of the Cattle was much diminished , and many men died : and yet the Taxes continued still to be levied , even for those that were dead : to such Misery were men reduced , that even Death did not put an end to it . The Beggars were the only persons that were exempted from these Oppressions ; for to have nothing to pay , was the only way to be covered from those Exactions : But this Cursed Man took care to put an end to their want ; for he gave Orders to gather them all together , and to put them in Vessels , and when they were at Sea , he ordered them to be all drowned . So Compassionate was he , that he was resolved that no body should be extreamly miserable during his reign : thus he found out an effectual Expedient to keep all men from pretending Poverty , as an Excuse from paying the Taxes ; but he at the same time , against all the Rules of Humanity , put a multitude of miserable Persons to Death . XXIV . At last the Judgments of God came to seise on him : and now all that Success which he had hitherto enjoyed came to be changed . While he was appyling himself to those things of which I have given you an account , he had taken no care to destroy or to dethrone Constance ; for he was waiting for his Death ; yet he did not apprehend that it would come so suddenly as it did . But Constance being now very sick , writ to him that he might send his Son Constantine to him , having made the same desire often before , but to no purpose : for Maximian had no mind to let him go to his Father : on the contrary , he had exposed him to many Dangers , hoping that he would have fallen under some of them ; he durst not make an open Attempt upon him , fearing a Civil War , or rather a Mutiny among the Souldiers : but under a pretence of exercising him , he had engaged him to encounter with Wild Beasts , yet all was in vain ; for as the Hand of God was visible in protecting him all along , so it appeared most signally now in the last and critical moment ; for the Emperour not knowing how he could deny it any longer , granted him at last a pass , which had the Seal put to it , while it was late ; but he ordered him to come to him next morning to receive his Commands ; and he had resolved either to find some Colour for hindring his Journey , or to send Orders to Severus , to stop him on the Way . Constantine had some apprehension of that which might happen , and therefore as soon as the Emperour went to sleep , after Supper he took Journey , and in the several Stages thro which he past , he carried with him all the Post Horses . The Emperour on purpose to delay him , did not open his door next day till it was noon , and then he called for him : but he heard that he had gone last Night , immediatly after Supper ; upon which the Emperour fell into a most violent fit of rage ; and ordered some to be sent after him for fetching him back ; but when he understood that he carried all the Post Horses with him , so that this could not be done , the Emperour could hardly forbear weeping . Constantine made all the hast that was possible , and found his . Father just breathing out his last . Constance recommended his Son to the Souldiers , and delivered over the Empire to him , and so he ended his Life in all points as he wished to do . Constantine was no sooner possessed of the Empire , then he gave the Christians the free Liberty of their Religion , so that his first Edict was the Restoring the Exercise of this holy Religion . XXV . Within a few days after this , his Image with the Characters of the Imperial Dignity upon it , was sent to Maximian : he was long in suspence , not knowing what he should do , he once intended to throw both the Image it self , and likewise Him that brought it into the Fire : but his Friends diverted him from this ; for they were sensible of the Inconveniences of irritating the Army , who were already displeased , because that no notice was taken of them in the Nomination of the Cesars : and they might probably enough have declared for Constantine , if they should have seen him coming against Maximian at the head of an Army . These Advices prevailed so far upon him , that tho it was much against his Heart , yet he received the Statue , and sent Constantine the Purple , that so it might appear that he had of his own accord received him into the Partnership of the Empire . But this broke all his measures ; nor could he now make another Emperour Supernumerary : yet he fell upon this Contrivance , of declaring Severus , who was the Antienter person , Emperour , and Constantine not Emperour ( as had been already done ) but Cesar only , in Partnership with Maximin , that so instead of being next to himself , he might be the last of the Four. XXVI . But while he thought that this matter was quite setled , he received a new Alarm , which was , that Maxentius , who was his own Son-in-Law , was declared Emperour at Rome . The occasion of which was this : Maximian having resolved to exhaust the Wealth of the whole Empire by his Impositions , proceeded to that pitch of Madness , that he would not so much as grant the City of Rome an Exemption from 〈◊〉 Tax : so he named the Taxmen , who should go to Rome to take a 〈◊〉 of all that were in the City ; he had also at the same time made an attempt upon some of the Priviledges of the Pretorian Bands ; so a few of those Guards that were left at Rome , having found a fit Opportunity for it , they first killed some of the Iudges , and perceiving that the People , who were now much irritated , were not ill pleased at this , they declared Maxentius Emperour : When the newes of this was brought to Maximian , he was a little disordered with the first surprise of it , yet he was not much terrified at it . He both hated the Man , and could not resolve to make three Cesars all at a time . He thought it was enough to have been for once constrained to do a thing to which he had not a mind , so he sent for Severus , and persuaded him to assume the Empire , and he sent him against Maxentius with the Army that had been under his Fathers command , and ordered him to march streight to Rome , knowing well that those Souldiers , who had tasted so often of the Pleasures of that place , would not only endeavour to preserve the City , but would desire to make it their chief quarter . Maxentius beginning to reflect on the Boldness of his undertaking ; as on the one hand he had some reason to hope , that the Army which had so long been commanded by his Father , might be easily practised upon to declare for himself ; so on the other hand he apprehended , that his Father-in-law , searing the same thing , might leave Severus in Illyricum , and might come in person with his own Army to destroy him : upon this he began to contrive the means of securing himself from this danger , which was hanging over his head ; so he sent the Purple to his Father , who had lived in Campania ever since his Resignation of the Empire : and he declared him now for the second time Emperour . His Father , who had resigned against his will , and was longing for a Change in the State of Affairs , accepted of it very willingly . In the mean while Severus marched with his Army , and came at last to the very Walls of Rome . But the Souldiers seeing against whom they were come , did immediately abandon him , and went over to him against whom they were sent . Severus being thus forsaken , was forced to fly . But he was met on his way by Maximian the elder , who had now assumed the Empire , so that to avoid him he went to Ravenna , and with a small handful of men he shut himself up in that place : and seeing that he must needs be delivered up , he resolved to prevent that , and both rendred himself , and gave back the Imperial Purple to him , from whom he had received it : but all that he could obtain by this Submission , was a Gentle Death ; for order was given to cut his Veins , so that he died easily . Thus did Maximian persecute those that were raised up by himself . XXVII . But Maximian the elder knew well the Madness of Maximian the younger : and did not doubt but that as soon as the news of Severus his Death should be brought him , he would upon the heat of Anger , into which that might throw him , march immediately with his Army , and would perhaps bring along with him Maximins Forces ; and he knew well that he was not strong enough to resist so great an Army , therefore he fortified Rome , and having setled matters in the best method that he could , he marched into Gaule , that so he might engage Constantine into his Interests , by offering him his younger Daughter in Marriage . But the other Maximian having gathered together his Troops , marched into Italy , and came to Rome , resolving to extirpate the Inhabitants , and in particular to destroy all the Senators : but he found all shut against him , and well fortisied : There was no hope of carrying it by a Surprise , and it was a very hard thing to besiege it , nor had he Men enough for the Siege : for he had never before seen Rome , nor knew how great it was ; but had fancied that it was no greater than those other Cities which he had seen . Some of the Legions began to have a Horror at the unnatural War , in which the Father in-Law was fighting against his Son-in-Law , and the Roman Souldiers were fighting against the City of Rome ; upon which they carried their Colours with them , and deserted , and many others were staggering , so that fearing Severus's Fate , he was so sunk with the Fright into which this threw him , that casting himself at the Souldiers feet , he begged that they would not deliver him up to his Ennemy : and what with his Submissions , and what with the great Promises that he made them , he prevailed over them to continue true to him ; but he would not venture more with such Troops : so he marched away in all haste , and in such great Consternation , that if he had been pursued by ever so small a Body , it had been an easy thing to have defeated him quite , whereof being apprehensive , he sent out his Army in Parties on all hands , with Orders to Plunder and Destroy the whole Countrey , that it might not be possible for an Army that might pursue him to find whereupon to subsist ; so that all that Part of Italy , thro which this destroying Army had marcht , was quite ruined ; all was spoiled , Women were Forced , Virgins were Ravished , and all men were tortured , that they might discover where their Wives , their Daughters or their Treasures were concealed ; and the Flocks of Sheep and Herds of Cattle were driven before them , as they used to do the Spoils that they took from the Barbarians ; and thus he , who instead of being the Roman Emperour , was now become the Plunderer of Italy , retired back into his own Division , after he had in this Hostile manner destroyed the whole Countrey . He had indeed long before this , at the time of his receiving the Empire , declared himself such an Enemy to the very name of a Roman , that he once intended to have changed the very Designation of the Empire , so that instead of the Roman , it should have been called the Dacian Empire . XXVIII . After that he had left Italy in this manner , the other Maximian returned out of Gaule , and he & his Son were Masters of that part of the Empire , but the Son was much more considered than the Father , both because he had given the first rise to this Revolution , and that he had invited his Father to his share in it . The Old Man grew uneasy when he saw that he was not in all points the Master , and by an Emulation unworthy of a Man , he envied his Son that respect which he saw was payed him . This went so far with him , that he resolved to drive away his Son , that so he might reign alone ; this he thought would be easily effected , and that the Souldiers , who had abandoned Severus , would stick firmly to him . Upon which he called together an Assembly of the People , and the Souldiery , as if he had some matter of great Consequence to be communicated to them . He harangued to them long upon the Miseries that lay on the Commonwealth , and at last he pointed out to his Son , and said , he was the Cause of all those Miseries , and the Chief Occasion of all the Calamities that lay upon the Common-wealth : and thereupon he tore the Imperial Purple from him . He being thus stript of that badge of Dignity , leapt down from the bench on which the Emperour sat , and was well received by the Souldiers , who expressed upon this Occasion so much Anger and Fury , that the Old Man being asfrighted at it , fell into great Disorder , and was driven out of Rome almost as ignominiously as Tarquin the proud had been . XXIX . He retired first to Gaule , and after that he had staid there for some time , he went to the other Maximian , knowing him to be his Sons Inveterate Enemy : he pretended that he went to concert with him some things relating to the State of the Commonwealth ; but his true Design was , that he might under this pretence of Reconciliation , seek an Occasion to Murder him , and so possess himself of his share of the Empire , since he was now thrust out of his own . Diocles was then with the other Maximian , for he had been sent for by him , that so his presence might give some more Authority to his installing of Licinius in Severus's stead . So that both the Old Emperours happned to be present on that occasion : and now there were all at once six Emperours . But Maximian the elder finding that there was a Distraction in the Councils , and that he could not compass his Designs , fled again for the third time ; and withdrew into Gaule , with new Projects no less wicked than the former had been : for tho both Constantine and his Father Constance had married two of his Daughters , yet he laid a design against his Life , and in order to his effecting it , he laid aside his Imperial Habit. The Franks were then in Armes , so that Constantine was obliged to march against them . But his Father-in-Law perswaded him , who as yet was in no distrust of him , that it was not necessary to carry his whole Army with him : and that a small Body would be sufficient for defeating those Barbarians ; that as he might have the Army that was left behind in his own Power , so Constantine having so few Troops with him , might be Infallibly over-whelmed by the Franks . He was easily wrought on by his Father-in-Law , whose long Experience gave great Authority to his Advices . So after that some dayes were past , and that Maximian believed his Son-in-Law was now engaged among the Barbarians , he again assumed the Purple , brake in upon the publick Treasure , and as he was wont to do , he distributed a large Donative among the Souldiers ; and gave out false Reports concerning Constantine : but all this was quickly turned upon him : for Constantine was soon advertised of all that had past , and came back with almost Incredible Diligence , so that Maximian had not time enough to settle himself in his new Usurpation , but was surprised , and was also abandoned by the Souldiery ; upon which he fled to Marseilles , and shut himself up within it . Constantine did quickly Invest that place ; and having demanded a personal Conference with him from the Walls , he neither reproached nor threatned him , but only asked him , what he himself had done , and what was in Maximians mind , that had pushed him on to act so Indecently as he had done ? The other answered him very scurrilously : but those about him set open the gates to Constantines Souldiers : so this rebellious Emperour and treacherous Father-in-Law , was now in Constantines power ; who satisfied himself with laying his Crimes before him , and so chiding him for them , he stript him of his Imperial Purple ; but carried his resentments no further ; and left him both his Life and Liberty . XXX . But Maximian having lost both the Dignity of an Emperour , and the Regard that was payed to him as a Father-in-Law , and not being able to bear this Lowness of Fortune , fell to contrive new Plots : and such ill use made he of Constantine's forgiving him , that he set on his Daughter Fausta , soliciting her , what with Caresses , and what with Entreaties , to contrive her Husbands Ruine , and promised her a better Husband when that should be once done ; so he besought her to leave their Bed-chamber Door sometimes open , she undertook to do all that he begged of her , but revealed all to her Husband : Thus a train was laid for discovering his Treasons , in an undeniable manner ; there was an Eunuch put in Constantines place , to suffer what was projected against him . Maximian rose in the dead silence of the Night ; and all things seemed favourable to him : he saw some few Guards , that were at some distance from the Bed-chamber ; he told them , that he was going to give his Son-in-Law an account of a strange Dream that he had dreamt . So he went in Armed , and having killed the Eunuch , and fancying that he had executed his project , he came out boasting of what he had done . But he was not a little confounded when he saw Constantine coming towards him with some Souldiers about him . The dead body of the Eunuch was drawn out , so that he was manifestly convicted of the Murder : and he was so confounded with this Discovery of his Treachery , that he was , as it were struck dead with it , nor had he any sort of Excuse or Defence ready . The choise of the manner of his Death was left to him , and he made choice of Hanging . Thus this great Emperour , that in the long course of 20 Years Reign , had governed the Roman Empire with so much Glory , was now forced to this most Ignominious End of his Execrable Life . XXXI . The Judgments of that God , who is the Avenger of his Truth and of his People , were in the next place no less visible upon the other Maximian , that had been indeed the chief Contriver of this Persecution . He was now thinking to celebrate the Festivals of the Twentieth Year of his Reign , and tho he had promised that upon that occasion he would restore some of those severe Exactions by which he had ruined so many of the Provinces ; yet now instead of performing it , he made use of this Solemnity to lay new Taxes upon them . It is not easy to set forth the Severity of these Impositions that he raised upon this occasion , chiefly of those which were laid on the Corn. There were Souldiers , or rather Hangmen , that waited on all the Taxmasters : and men did not know whither to turn them . The Officers came with their unreasonable Demands , and those who had not wherewith to satisfy them , were subjected to great Variety of Tortures from which they had no way to save themselves , but by doing that which was impossible for them : Men were beset with such numbers of Souldiers , that they could hardly breath for them : there was little or no cessation in the Trouble to which they were put all the year round ; the very Iudges and the Souldiers that attended upon them , fell into many Quarrels amongst themselves : there was not a Barn nor a Vineyard that was not severely visited ; nor indeed was there enough left to preserve men alive . But tho this may seem a very Intolerable thing thus to snatch out of mens Mouths that Bread which they had earned by their Labour , yet all this was softned by the hopes that were given of what the Emperour was to do in his twentieth year . It was expected that men should appear in rich Clothes , and bring much Gold and Silver along with them , but it was not possible to provide this , except by the sale of the product of the Ground ; and when this mad Tyrant destroyed all that , so that all men were ruined in order to the raising of that Treasure , which was designed to be laid out when the twentieth year should come ; yet the Emperour lived not long enough for that . XXXII . When Licinius was declared Emperour , Maximin resented it extreamly , and would neither be contented any longer with the Title of Cesar , nor allow Licinius the Precedence : Upon this Maximian sent many Messengers to him , to induce him to submit to the Order that he had setled ; and to pay the Respect that was due to Licinius's Age , and to his Gray Hairs . But Maximin stood upon his terms , and very boldly said , that he to whom the Purple had been first given , ought alwayes to be considered as the Ancienter Emperour : and so he would neither yield to Maximians Intreaties , nor to his Commands . The Tyrant was extreamly troubled at this , and in his brutal way he complained of Maximins Ingratitude , whom he had raised from so mean a state to so great a Dignity ; of which the other was now so unmindful as to reject all his Orders , and his most earnest Desires . But when he saw that nothing could prevail on him , he resolved to put an end to this second rank of Dignity , and so to extinguish the Title of Cesar ; therefore as he declared himself and Licinius the Emperours , so he declared Maxentius and Constantine the Sons of the Emperours , ( by which Maximin was quite shut out . ) But he not daunted with this , writ to him that upon the last occasion of a great Assembly that met in the Field of Mars , he had been saluted Emperour by the Army . Maximian received this with great Regret , but yet upon it he declared all the four Emperours . XXXIII . In the eighteenth year of his Reign , he was visited by God with an Incurable Stroke : An Ulcer bred in his Secret Parts , which daily grew and spread . The Phisitians used both Incisians , and other Medecines ; but tho they brought it to a Cicatrice , and seem'd to have healed it , yet it festred , and broke out again , and the Humour did so corrode the Vessels , that a Vein burst , upon which he lost so much Blood , that it had almost cost him his Life ; for it was very hard to stop it . A new Cure was carried on with that success , that the Wound was again brought to a Cicatrice . But upon a little shaking of his Body , the Vein broke again , and he lost at this second time more Blood than he had done at first . He became pale , sunk , and wasted to nothing . So that the Low estate of his Body made that he lost no more Blood. But now his Wound became more dangerous , outward Applications had no effect any more upon it : The Cancer spread it self still further , and the more it was cut , it seemed to grow so much the faster ; all the most famous Phisitians that were every where searcht for , began to lose hopes . And while all humane means became ineffectual , recourse was bad to their False Gods , and Prayers were made for his Recovery to Apollo and Esculapius . And some relief was pretended to have come from Apollo . But he grew still worse and worse . His Death seemed very near , for the Cancer had consumed all the bottom of his Belly ; his Guts were laid open , and were likewise rotting , and his whole Breech was over-run with the Putrifaction ; some bold , but unhappy Phisitians would not for all this give over , and tho they had no hope of success , yet they were still trying new Remedies . Those drove the Evil inwards , even thro his Bones to the very Marrow , and now Worms began to breed within him . The Smell that came from him was so noysome , that it was felt not only over all the Palace , but in the very City likewise ; and the Passages of his Urin and Excrements were now mixed , all the Membranes being corroded that separated them . He was eat up by Vermine , and the whole Mass of his Body turned into an universal Rottenness . With all this , he had most intolerable Pains , so that he often bellowed out , as if it had been a Bull wounded . Some living Animals , and others that were boild , were applied to the putrified parts , to try if the heat would draw out the Vermine : and this indeed opened as it were a vast Hive of them : yet a second Imposthumation discovered yet a much greater Swarm , so that his Gutts seemed to dissolve all into Worms . A Hydropsy joyned to all his other ills , did strangely disfigure his Body : all his upper parts were exhausted quite , and dried like a meer Skeleton , covered with a Dead-like Skin : but at the same time all his Lower Parts were swelled up like Bladders , so that the Shape of his Feet was scarce to be seen any more . In all this Misery did he languish a full year . His Conscience was at last awakned , and he was forced to give praise to God : so that in the Intervals of his pains , he cried often out , that he would rebuild the Church of Nicomedia , and that he would repair the Mischiefs that he had done : and being in his last Agonies , he published this following Edict . XXXIV . * Among our other Cares , for the Profit and Advantage of the Common-wealth , one was to reduce all people to observe the Ancient Lawes , and the Puplick Discipline of the Romans ; and in particular to oblige the Christians , who had forsaken the Religion of their Fathers , to return to a better Mind : Having observed , that they , by what Reasons so ever moved to it , had been guilty of the Wilfulness , and even Madness of forsaking the Ancient Institutions of the first Christians : and that according to their different humours and Fancies , they were framing new Lawes , by which they might govern themselves , and were falling into Divisions , and forming many separated Assemblies : upon this , we gave out our Edicts , obliging them to return back to their first Institutions ; which had great Effects on many ; but while great numbers continued still firm to their Rules , and as on the one hand they did not offer that Worship , and that Devotion to the Gods that is due , so on the other hand they did not adore the God of the Christians . We therefore having regard to all these things , and being moved by our Princely Compassion and our constant Custom of Gentleness towards all men , have thought fit to extend this our Grace and Pity even towards the Christians : and therefore we do not only suffer them to continue in their Religion , but suffer them to hold Assemblies for their Worship ; provided always that they do nothing contrary to the Established Discipline . By another Ordinance we will signify our pleasure to our Iudges , for their Direction . In the mean while we expect that the Christians , in return to this our Clemency , shall pray to God for our Health , and for the continuance of the Prosperity of the Common-wealth ; and so they may still hope to enjoy our Protection in their respective Dwellings . XXXV . This Edict was published at Nicomedia , the last of April in Maximian's Eighth Consulate , and Maximin's Third . Then when the Prison Doors were set open , were you , My Dear Donatus , with the other Prisoners set at Liberty , after you had been for the space of six years shut up . Yet all this did not turn away the Judgments of God from Maximian : His Putrefaction went on still , till it had quite wasted his whole Substance ; so that not many days after the Publication of this Edict , he breathed out his last , having recommended his Wife and his Son to Licinius , and having put them into his Hands . This came to be known in Nicomedia before the end of May , so that he did not attain to his twentieth year of Empire , which was not to begin before the first of March following . XXXVI . As soon as ever Maximin had heard the News of his Death , he being then in the East , made all the hast that was possible to take into his possession all those Provinces : and as Licinius lingered , he possessed himself of all to the Straits of Thrace : and when he came into Bithinia , he took care to recommend himself to the Favour of the People , by discharging them of the Tax that was laid on them . By this means the two Emperours were now in ill Terms , and almost engaged in a War : For they lay with their Armies on the opposite shores . But expedients were found out for the making up of all their Differences ; and they had an Enterview upon the Sea , in which they were not only reconciled , but they entred into an Alliance : Maximin went back , reckoning that he was now secure , and so he governed Syria and Egypt just as he had done formerly : and tho the Christians were now received under the Protection of the Government , yet he broke all this , and he set on underhand the Procuring Addresses from the several Cities to be made to him , for hindring the Christians to build Meeting Houses within their Bounds ; that he might seem to be in some sort forced to do that which he had resolved on of his own Accord . So having granted the Demand of those Addresses , he made the Chief of the Priests in the several Cities out of those who were of the Government of the City , which had not been practised in any former time , and he ordered them to offer every day Sacrifices to all the Gods , and to call in the Assistance of all the Ancient Priests , for looking after the Christians , that they might neither have Publick Meeting-Houses , nor assemble themselves in Secret for their Worship : and required them that they should seise on them where-ever they could find them , and either force them to offer Sacrifice , or deliver them to the Magistrates . And not contented with this Subordination that he had setled among the Priests , he ordered one in every Province to be over all the Priests of the Province ; and as he raised them up to this high degree of Authority , so for adding some Splendor to it , he ordered them to wear that sort of white Habits edged about with Gold , which might only be worn by the Chief Officers of the Court. He was resolved to put the same things in execution against the Christians in the other Provinces , which he had already done in the East . For that he might seem merciful towards them , he would not suffer them to be put to Death , but he ordered many other Punishments against them , such as the Picking out their Eyes , the Cutting off their Hands or Feet , and the Cutting off their Noses or their Ears . XXXVII . While he was designing all these things , he received Letters from Constantine , which put him in such a fright , that he resolved to dissemble for some time . Yet whensoever any Christian was found out , he was drowned secretly and in the Night ; nor did he discontinue his Custom of offering Sacrifices every day in the Palace . He also began another Custom , of ordering all the Meat that was to be served up to his Table , to be offered up first by the Priests at some Altar , and not to be killed by his own Cooks ; so that nothing was presented to his Table , but that which had passed thro some Rites or other of their Idolatry ; by which means it was that none could eat with him , without being in some manner or other polluted with those Abominations . In all other things he followed the pattern that his Master had set him : For if there was any thing left by Diocletians or Maximians Oppressions , he took care to raise all that so exactly , as to be sure to leave nothing to any that should come after him : so that without any sort of shame , he robbed the People of all they had : He shut up all mens Granaries and Store-houses , and forced them to pay by an Advance the Taxes of the year to come . So that there not being seed to sow the Ground , this brought on a most intolerable Famine . Whole Droves of Cattle and Sheep were brought for his daily Sacrifices , with which he fed his Domesticks and his Souldiers so copiously , that they came to despise the Corn , that was brought them for their Provision , so that without any Care they threw it often out of Doors . And as he had a vast Army , so he clothed his Guards very richly , and furnished them with much Gold , and the commonest and rawest of his Souldiers had Silver in abundance given them . He was also extream liberal to the Barbarians . All the Praise that is due to him is , that he was like those merciful Robbers , who are contented to strip men without killing them ; for if he did not put People to Death , that so he might seise on their Estates , yet upon every occasion he either took away all they had , or gave it to such as begged it of him . XXXVIII . But there was one Monstrous Wickedness , that exceeded all the rest , which he carried to such a blind and brutal degree , that one cannot find Words equal to it , for the Indignation which this must give , carries ones Thoughts further than his Tongue will serve him , to set it forth as it ought to be . His Eunuchs , and the other Instruments of his Appetites , searcht in all Places , and wheresoever they found a beautiful Woman , she was dragged away without any regard had of her Husband or her Parents : Those whom he Imployed in this Service , stript both married Women and Maids , and so viewed them naked , and if any refused to submit to this , she was drowned as guilty of High Treason . Several married Men , whose Wives were thus violently taken from them , not being able to bear the Grief which this gave them , murdered themselves : and under this Monster , there was no other Security for Modesty , but Ugliness . At last he carried this Licentiousness to such a pitch , that no Body was suffered to marry without his leave , and without his taking all Liberties with the Bride , before the Bridegroom was admitted . He took the Daughters of the Men of Quality , and after he himself had corrupted them , he gave them to his Slaves to marry them . His Courtiers were easily induced to follow his wicked Example , and to defile the Beds of such as depended on them : for they saw that no Body durst punish it . Those who were of ordinary rank , were ravished by every body at his Pleasure ; and such as were of the Chief rank , and so could not be ravished , were begged of the Emperour as Boons , and when he signed any such grant , the Father durst not refuse it , but saw that he must either die , or accept of some Barbarian for his Son-in-Law . For he had scarce any other Domesticks or Guards , but such as had been driven out of their Countrys by the Goths in the twentieth year of Diocletians Reign , during that Festivity . All these came and delivered themselves up to Maximian , and so he made use of those who had fled from being enslaved by the Goths , as his Instruments for enslaving the Romans . Maximin being environed with such Guards , and depending so entirely upon them as he did , treated all the rest of the East with the utmost degree of Contempt . XXXIX He made this the measure of his Appetites , to esteem every thing lawful to which his Desires carried him ; And according to this Rule , tho he had acknowledged the Empress Valeria , that was Maximians Widdow , his adopted Mother , yet that did not secure her ; she had come to live in his Court , reckoning that she would be safer there than in any other place , since he had a Wife of his own . But nothing was Sacred to him , when he was pushed on by his impure Appetites ; she was yet in deep mourning , the year not being out , when he proposed Marriage to her , offering to divorce his Wife , if she would accept of him . Her answer was such as could have been expected from her ; that she could not treat of her Marriage , while she was yet in her Mournings , and while the Ashes of her Husband , his adopted Father , were not yet quite cold . She added , that it was a strange piece of Impiety in him , to offer to put away his Wife , who had been always faithful to him : which let her see what she herself might look for from him ; and in the last place , it seemed to her no small Crime , as it was a thing without an Example , for a Woman of her rank to think of a second Husband . All this was reported to Maximin in her name : But he was so enraged at it , that his brutal Desires were now changed into Wrath and Fury . He presently put her under a Proscription , he seised on her goods , he took her Servants from her , and tortured some of her Eunuchs to Death ; and sent her and her Mother into Banishment ; but not to any certain place : but ordered her to be hurried about from place to place : and he charged such Women as were dearest to her , with Adultery , and upon that forged pretence he condemned them . XL. There was an Ancient Woman of Quality , whom Valeria had always considered as a Mother , and Maximin believed that the refusal that was made of him , was advised by her ; so he ordered Eratineus the President to put her to an Infamous Death ; with her he ordered two other Women of the same Quality to be likewise executed . The one was Mother to one of the Vestal Virgins of Rome , the other was the Widdow of a Senator and was the Empresses Kinswoman : but both their Crime was , that as they were Beautiful , so they were no less modest . They were violently seised on , not as if they had been to be carried before a Court of Justice , but as if they had fallen into the hands of Robbers , yet there was no Accuser to lay any thing to their Charge . But a Iew was found out , who being condemned for some other Crimes , hoped to obtain his pardon by becoming a false Witness against them . The Judge who condemned them upon this Evidence , carried them out of Town to their Execution with a Guard ; for he was affraid that he should have been stoned by the people , This Tragedy was acted at Nice . The few being put to the Torture , was forced to accuse the Women as he had been instructed : and when they offered to say any thing for themselves , they were beaten by the Tormenters ; so that notwithstanding their Innocence , they were condemned . There was a great Lamentation raised upon this , not only by the Husband of one of them , to whom his Wife was extream dear , but by all the Multitude , that so unusual a Spectacle had brought together : and so apprehensive were the Judges of the Peoples using force for rescuing those Persons out of their Hands , that there was drawn about them a Body of Archers , and others of the lightly armed Souldiers : and with this Guard were they led out to Execution . Nor was there any care taken of their Burial , for their Servants were forced to abandon them ; yet some of their Friends , moved with Compassion , came secretly and buried them . The Adulterous Iew had not the Pardon that was promised him , so seeing that he was to be hanged , he discovered all this Mystery , and with his last breath he declared to all that were looking on , that the Women had suffered Unjustly . XLI . The Empress being now banished to the Deserts of Syria , found a secret Way of acquainting her Father Diocletian with her Condition . He upon that sent to Maximin , and desired that his Daughter might be sent to him ; but tho he repeated this over and over again , all was without effect : So after all , he sent a Kinsman of his own , that was an Officer of the Army , in a high Post , and in great Credit , to whom he gave in charge , to put Maximin in Mind of the Obligations that he had received from him : but this Intercession was as ineffectual as the others had formerly been . XLII . At this time Constantine gave Order that the Statues of Maximian the Elder , should be every where pulled down ; and that such Pictures or Figures of him , as had been any where set up , should be removed . Now Diocletians Statues and His being alwayes coupled together , the Disgrace of the one drew the others likewise after it . Diocletian seeing this Affront put on his Statues , which no Emperour before him had ever seen done in his own time , and being now over-charged with this redoubling of Grief , he resolved to put an end to his Life . He was in a perpetual Uneasiness , and could neither eat nor sleep . He was heard to sigh and groan continually , and was seen oft to weep ; and to be tumbling sometimes on his Bed , and sometimes on the Ground . Thus he that had reigned over the Roman Empire for twenty years , was now so cast down and mortified , that he dyed partly of Hunger , and partly thro Anguish of Spirit . XLIII . There was only one of the Enemies of God now left alive , namely Maximin , whose Fall and Death comes to be related in the next place . He bare a great Envy to Licinius ever since he had been preferred by Maximian to himself ; and tho he had lately entred into an Alliance with him , yet when he heard that Licinius was engaging himself into a straiter Alliance with Constantine , and was going to marry his Sister , he concluded that this Union of those two Emperours , must certainly be fatal to himself ; So he sent secretly to Rome , and writ very kindly to Maxentius , desiring his Alliance and Friendship , which Maxentius embraced very readily , as if it had been somewhat sent him from Heaven ; for he had declared War against Constantine , upon the pretence of Revenging his Fathers Blood. From this some have imagined , that the Father had only pretended to fall out with his Son , that he might have the more Credit with the other Emperours ; and by that means find an occasion of Destroying them all ; that so He and his Son might have the whole Empire between them : but this is a Mistake ; for it is certain , that Maximian the Elder had a mind to destroy his Son with the rest , and that when this was done , he intended that Diocletian & he should again re-assume the Empire . XLIV . Now the War was begun between Maxentius and Constantine , which Maxentius managed by his Generals , but would not stir out of Rome himself ; having had a Response , that whensoever he went out of the Gates of Rome , he should perish . He had much the better Army : for he had not only those Troops that had abandoned Severus , but likewise others that he had brought together out of Manritania and Italy . The two Armies fought , and Maxentius's had the better ; yet Constantine did not for that lose Heart , but having resolved to put all to hazard , he marched on to the Gates of Rome , and posted his Army at the other side of the Milvian Bridge : the 27 th of October was now near , which was the Anniversary of Maxentius's coming to the Empire : and now his fifth year was almost out . Constantine was warned in a Dream to put the Divine Mark , the Sign of the Cross , upon the Shields of his Souldiers , and so to give Battel ; he took care to execute this , and ordered the Letter X with the Letters of the Name of Christ mixed in a Monogramme , to be drawn on all their Shields ; and having made this his Distinction , he drew out his Army . The Enemy's Forces came likewise out , and crossed the Bridge , but Maxentius himself came not with them ; they drew up both in the same manner , and both sides fought with great Courage , neither of them giving Ground to the other ; in the mean while there was a Sedition raised in Rome , and an Out-cry was made against Maxentius , as if he had taken more care of himself than of the Publick ; and while he was entertaining the People with the Spectacles of the Hippodrome , there was a Universal Cry raised , that Constantine could not be withstood ; this put him into a great Disorder , so he made the Sybilline Books to be searcht , in which it was found , that the Enemy of the Romans was to perish that Day . This gave him such assured hopes of Victory , that he marched out in Person to his Army : as soon as he had passed the Bridge , it was broke behind him . Upon this the Battel was renewed , and the Hand of God appeared over the Armies . Maxentius was beat , and when he thought to repass the Bridge , he found it broke , and was carried by the crowd of his men , that were flying , into the Tiber , and so was drowned there . An end being thus put to the War , Constantine was declared Emperour , with great Expression of Joy , both by the Senate and People of Rome . Among Maxentius's Papers he found Maximins Letters , by which he discovered his treacherous Designs against himself : He also saw the Imperial Statues that he had sent to Maxentius . The Senate did Constantine the Honour to order his Name to be put first in order , before the other Emperours ▪ tho that was claimed by Maximin , who was as much struck with the news that was brought to him of Romes being thus freed from Tyranny , as if it had been a Defeat given himself ; and as soon as he heard of the Senates Decree , giving Constantine the Precedence , he treated Constantine in a most reproachful and insolent manner . XLV . Constantine having setled matters at Rome , went during the Winter to Millan : and thither did Licinius come to marry his Sister . Maximin hearing that they were now amused with the Solemnities of this Wedding , marcht with his Army out of Syria during the bitter Cold of the Winter ; and having harassed his Army with great Marches , he got to Bithinia : for the Season was very severe , and both by Snow and Rains the Wayes were very deep ; and what with Cold and what with hard Labour , he lost all his Horse , so that all along where he had marched , he might have been traced by them ; which was but an ill Omen to his Men : Nor did he stop within his own Limits , but having crost the Straits of Thrace , he came with his Army to the Gates of Bysance . There was a Garrison put within that Place by Licinius for all Events ; so he shudied first to corrupt the Souldiers by Presents and Promises , and then to terrify them by threatning them with a Siege ; but both the one and the other proved equally ineffectual : they had eleven days assigned them , for advertising the Emperour , and having no return from him , they being disheartned by the smallness of their Numbers , rendred themselves . From thence he advanced to Heraclea ; and being stopt there in the same manner as at Bysance , he lost some days there likewise . But by this time Licinius having marcht as quick as was possible , had got to Adrianople with a few men about him ; in the meanwhile Maximin having likewise taken Perinthus , which gave him a new stop , he advanced 18 Miles beyond it , where he posted himself : he could go no further ; for Licinius had possessed himself of the Post that lay next to that , which was likewise eighteen mile distant from it ; and having drawn together as great a Body as he could on the sudden , he marched on towards Maximin , on design rather to hinder his Progress , than to enter into action ; for as he did not intend to fight , so he had no Prospect of Victory ; for he had not above 30000. men : whereas Maximin was at the Head of an Army of 70000 : for Licinius's Army was scattered over a great many Provinces , and he could not bring all his Troops together in so short a time . XLVI . While the two Armies were thus so near one another , that it was expected that the matter should come to a speedy Decision , Maximin made a Vow to Iupiter , That if he got the Victory , he would utterly extinguish the very Name of a Christian. The next night an Angel appeared to Licinius in his sleep , and ordered him to rise immediately , and joyn with his whole Army in calling on the Great God , and promised him an assured Victory in case he should do this . Licinius dreamt , that after this he rose , and that the Angel dictated to him the very Words in which he should osser up his Prayers . And as soon as he was awake , he called for one of his Secretaries , and ordered him to write down the Words , which were these , We pray to thee , O Great God ; we pray to thee , O Holy God ; we commit the Iustice of our Cause to thee ; we commit our Lives to thee ; we commit this our Empire to thee . It is by thee that we do live ; our Conquests and our Happiness come from thee : O thou great and good God , hear our Prayers ; we stretch out our hands to thee : hear us therefore thou Holy and Great God ▪ Many Copies were quickly made of this Prayer , which were sent about to all the Ossicers , and all were required to make their Souldiers get it by heart . This raised the Courage of the whole Army , who now lookt on the Victory as assured , since it was so Divinely fore ▪ told . Maximin resolved to give Battel on the first of May , which was the Anniversary of his coming to the Empire , this being now the eighth year compleat since he was raised to that Dignity : and thus it happened , that as Maxentius was defeated at Rome on his Anniversary , so Maximin run the same Fortune on his ; only Maximin would needs anticipate his own Ruin ; for he would needs sight the Day before it , that so he might celebrate his Anniversary with the more Pomp , when he had defeated his Enemy . When Licinius heard that Maximin's Army was advancing , he likewise drew out his , so that they were in view one of another . There lay between them a great and barren Plain , called Serenum . Licinius's men laid down their Shields , and took off their Head pieces , and with hands lifted up to Heaven , they said their Prayer , the Emperour himself beginning , and the Officers and Souldiers following him in it ; which was pronounced so loud , that the other Army that was to fall before them , heard the noise of it . The Prayer was three times repeated , and that being done , the Souldiers being now wonderfully animated , put on their Head-pieces , and took up their Shields . The Emperours themselves parlyed a little ; Maximin would hearken to no Propositions of Peace ; for he despised Licinius , and fancied that all his Souldiers would have deserted him , because he was more sparing in his Bounty to them ; whereas Maximin was extreamly prosuse ; and as he had begun with Licinius , not doubting but that his Army would without giving any stroke come over to him , so when he had thus doubled his Forces , he resolved to go against Constantine . XLVII . The two Armies drew at last so near one another , that the Signals were given , and the Ensigns on both sides advanced ; Licinius's men gave the Charge with great Vigour ; but the others were so disordered and terrified , that they could neither draw their Swords nor throw their Darts : Maximin run about on all hands , perswading Licinius's Men to turn over to him , what with Presents , what by Intereaties ; but all was to no effect ; and being charged in person , he was forced to retire . His Army fell before the Enemy without being able to make any Resistance ; and that vast body of men was mowed down by a handful . They seemed to have forgot their Rank , their Courage , and their former Exploits ; and the hand of God was visible in delivering them over to have their Throats cut by their Enemies , as if they had come into the Field for an Execution , and not for a Battle . When Maximin saw that the matter went far otherwise than he had lookt for , and that great numbers of his men were killed , he threw away his Purple , and put on the Habit of a Slave , and so crossed the Straits ; for now the one half of his Army was destroyed , and the other half either fled or rendered it self . And since the Emperour had deserted his Army , the Souldiers were not at all ashamed of deserting his Interests : he made great hast ; for in a Night and a Day he sled to Nicomedia ; and got thither the first of May in the Night , which was an hundred and theerscore Miles distance from the place where the Battel was fought : he staied not long there , but having taken along with him his Sons and his Wife , and some few of his Domesticks , he went to the East ; yet he stopt in Cappadosia , and there he took the Purple again , having gathered together some Souldiers partly of his own Straglers , and partly of some Troops that came to him from the East . XLVIII . Licinius , after he had distributed a part of his Army into Quarters , crossed the Straits , and went over to Bithinia with the rest . When he entred into Nicomedia , he offered up his Thanksgivings to God , by whose Aid he had obtained the Victory : and on the thirteenth of Iune , Constantine and he being now in their third Consulate , the following Edist was sent to the President . Whereas both I Constantine the Emperour , and I Licinius the Emperour , had a very succesful congress at Millan , in which we treated of all things that related to the profit and safety of the Publick ; among other matters we thought that nothing could be of greater Advantage to our People , or concern our selves more , than the setling of those matters , in which the Worship of the Deity consisted ; and therefore we judged it meet to allow to all Christians and others , free Liberty to follow that Religion which they should like best : that by this means that Supream Deity , which dwells on high , might be gracious and favourable to us , and to all our Subjects : therefore upon due Deliberation and weighty Reasons , we have thought sit , that no man may be denied the Liberty of Professing either the Christian Religion , or any other , as he shall judge it best ; that so the Great God , whom we worship with free minds , may in all things bless us with his gracious Favour and Protection . Therefore we will have you to know , that we have thought fit to annull all those Restrictions , that might seem to be in our former Edict addressed to you , relating to the Christians : and we do now ordain , that every one that is disposed to adhere to that Religion , shall be suffered to continue in it with all Freedom , and without any Disquiet or Molestation : and we have explained this the more copiously to you , that so you might understand that we have given a free and absolute Liberty to the said Christians to profess their Religion . And since we have allowed this Liberty to them , you will likewise understand , that we allow the like free and full Liberty to all those who profess any other Religion ; that só according to the quiet to which we have brought the Empire , every man may enjoy the free Exercise or that Religion of which he shall make choice ▪ for we will do nothing by which any man may suffer any prejudice either in his Honour , or upon the account of his Religion . With Relation to the Christians , we have thought it sit likewise to add this particular ; that the Places in which they used to hold their Assemblies , and concerning which there were some Rules set in a former Edict addrest to you , that have been purchased either from our Exchequer , or from some particular persons , shall be restored to them , without any Excuses or Delayes ; and without either Asking or taking of any Money from them upon that account . We order likewise Restitution to be made by all that have obtained Grants of them ; and that all such as may have either purchased them , or obtained Grants of them , shall in order to their being repaired by us for their loss , go to some Magistrate , that so we , according to our Clemency , may relieve them . In the mean while , we order you to take care , that without any further Delay , Restitution be made to the Christians . And whereas the Christians had besides those Places in which they used to hold their Assemblies , others likewise that belonged to them as a Body corporate ; that is to say , to their Churches in common , and not to any particular persons among them ; we comprehend all these under the same Law ; and order them also to be restored to the Corporations or Assemblies of the Christians , and that without any Fraud or Dispute , upon the fore-mentioned Terms ; that those who restore them freely , may hope to be recompensed by us according to our Bounty . In all which matters you are required to give your most effectual Assistance to the Bodies Corporate of the Christians , that so our Pleasure may be the more speedly executed ; and by which we shall the more effectually secure the publick Peace . And we will be hereby assured , that the Divine Favour , of which we have had hitherto such Proofs , shall always watch over us , and that we our selves shall be always succesful , as well as the publick happy . And that the Tenor of this our Gracious Edict may be universally known , we order you to affix attested Copies of it in all places , that so no man may pretend Ignorance . When the Edict was published , Licinius did likewise by Word of Mouth entreat all persons , to see the Meeting-Houses of the Christians restored again to them : and thus from the first beginning of the Persecution , and from the Destruction of the Church of Nicomedia , to the Rebuilding of it , there were ten years and about four Moneths . XLIX . But while Licinius was pursuing after Maximin , he still sled before him , and possessed himself of the narrow passages of Mount Taurus , where he built Forts to stop them up , that so it might not be possible for Licinius to pass them ; but he took a compass to the right hand : and when Maximin saw that there was now nothing to stop him , he fled to Tarsus ; but being like to be shut up there , both by Sea and Land , and seeing no possibility of escape , the Anguish of his Spirit and his Fear , made him fly to Death , as the only way to escape from those Evils with which God was pursuing him . He first eat and drunk to a great excess , as is ordinary for those to do who reckon that it is their last meal that they eat , and then he took Poyson ; but his Stomach being so over-charged , made that the Poyson had not a present operation on him ; but instead of killing him out-right , it threw him into a lingering Torment , not unlike the Plague ; by which his Life was so far lengthned out to him , that he felt his Misery long : The Poyson began now to work violently on him , it burned his Vitals so much , that his insufferable Pains threw him into a Phrenesy ; so that for four Days time he eat Earth , which he dug up with his Hands , and swallowed it up very greedily . The Rages of his Pain were so intolerable , that he run his Head against a Wall with such force , that his Eyes started out of the Eye-holes ; but as he lost the Sight of his Eyes , a Vision represented himself to his Imagination , as standing to be judged by God , who seemed to have Hosts of Ministers about him all in White Garments ; at this sight he cried out as if he had been put to the Torture , and said , that it was others , and not he , that were to blame ; yet afterwards he confessed his own Guilt , being as it were forced to it by the Torments that he suffered : he called upon Iesus Christ , and with many Tears he begged that he would have pity on him ; he roared and groaned as if he had been inwardly burnt up : and thus did he breath out his defiled Soul , in the most dreadful manner that can be imagined . L. Thus did God destroy all the Persecutors of his great Name , both Root and Branch : for Licinius being now setled in the Empire , gave order to put both Valeria and Caudidian to death . Valeria had been still preserved by Maximin , who notwithstanding all his Rage against her , and tho he saw now his own End approaching , yet had not the boldness to put her to death . Caudidian was her adopted Son , for his Mother was a Concubine of Maximians ; but Valeria being barren , had adopted him . She had no sooner got the news of Maximins Death , then she came to his Court in disguise , that she might see what would become of Caudidian ; but he appearing publickly in Nicomedia , and fancying that Respect would be shewed him because of his Birth , and apprehending nothing less than what befel him , was put to Death : upon which Valeria fled away immediately . Licinius ordered likewise Severian to be put to death . He was Severus's Son , and was now grown up to a mans Age , and had accompanied Maximin in his slight ; but it was pretended , that he was aspiring to the Empire , and for that he was condemned . All these had great Apprehensions of Licinius , looking on him as an ill man ; only Valeria , who had refused to resign her pretensions to Maximin , had resolved to do it in his savour . Licinius ordered likewise Maximins eldest Son , who was then eight years old , and his Daughter that was only seven , and had been contracted to Caudidian , to be put to Death . And before that was executed , their Mother was drowned in the River Orontes , where she had made many chast Women to be drowned formerly . And thus thro the just and righteous Judgment of God , all those wicked persons came to suffer the same things that they had done to others . LI. Valeria her self wandred about in the Habit of a Peasant , during the space of eighteen Moneths ; but was at last discovered at Thessalonica , where both she and her Mother suffered . The two Empresses were led to the place of Execution thro a vast multitude of Spectators , who were struck with the Compassion that was raised by so lamentable a sight : their Heads were cut off , and their Bodies were cast into the Sea , so fatal did their Dignity and Valeria's chastity prove to them . LII . I have given you this recital upon the credit of persons that were well informed of those matters : and I have thought sit to write them just as they were transacted , that so the true account of those great Revolutions might not be lost ; and that it might not be in the power of any , who intended to write the History of that time , to corrupt the Truth , or to suppress either their Sins against God , or Gods Judgments upon them . It is to his Insinite Mercy that we owe our Thanksgivings ; who has at last visited the World , and has gathered together and recovered his Flock , that was partly scattered abroad , and partly torn by ravenous Wolves ; and who has destroyed those Beasts of Prey , that had wasted the Pastures of his Flock , and had broken their Folds . Where are now those once Glorious and renowned Names of Iovins and Herculins , that were assumed with so much Insolence by Diocletian and Maximian , and that were afterwards derived by them to their Successors ! God has blotted them out , and rased them-out of the World. Let us then Celebrate Gods Triumph over his Enemies with all the Elevations of Joy : Let us sing of his Victories , and praise him for them ; and let us beg of him by our most earnest Prayers , repeated Day and Night , that he will forever establish that Peace which he has given to his People after ten years of War. And you in particular , My most Dear Donatus , who deserves that God should hear your Prayers , Intercede earnestly with him , that he may alwayes shew Mercy to his Servants ; that he may be gracious and favourable to them ; that he may protect his People from all the Snares and Assaults of the Devil ; and that the present Flourishing Estate of his Church may be always preserved safe and undisturbed . FINIS . ERRATA . Pag. 8. lin . 4 dele If. P. 12. l 11. read greater . P. 17. l. 6. for as r. a. Pag. 49 l. 5. after be r. purchased by . p. 61. l. 26. the , r. she . p. 62. l. 17. Mepsia r. Moesia . p. 86. l. 3. after place r. you . p. 90. l. 6. after sickness r. so . p. 92. l. 12. composed r. compassed . p. 104. l. 4 were r. was . Notes, typically marginal, from the original text Notes for div A48024-e5790 * Not that the Christians had any Images in their Temples , as Lactantius himself testifies , de Origine Erroris , lib. 2. pag. 65 , 66 , 67 , 107 , but the Heathens having Images in all their Temples , were ready to conceive the like of them . * Vide Euseb. Eccles. Hist. lib. 8. cap. 1. 
A61464	----	A call from death to life and out of the dark wayes and worships of the world where the seed is held in bondage under the merchants of Babylon / written by Marmaduke Stephenson, who (together with ... William Robinson) hath (since the writing hereof) suffered death, for bearing witnesse to the same truth amongst the professors of Bostons jurisdiction in New England ; with a true copy of two letters, which they writ to the Lords people a little before their death ; and also the true copy of a letter ... from a friend in New England, which gives a brief relation of the manner of their martyrdom, with some of the words which they exprest at the time of their suffering. Stephenson, Marmaduke, d. 1659. This text is an enriched version of the TCP digital transcription A61464 of text R16756 in the English Short Title Catalog (Wing S5466). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61464 Wing S5466 ESTC R16756 13033371 ocm 13033371 96806 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61464) Transcribed from: (Early English Books Online ; image set 96806) Images scanned from microfilm: (Early English books, 1641-1700 ; 400:21) A call from death to life and out of the dark wayes and worships of the world where the seed is held in bondage under the merchants of Babylon / written by Marmaduke Stephenson, who (together with ... William Robinson) hath (since the writing hereof) suffered death, for bearing witnesse to the same truth amongst the professors of Bostons jurisdiction in New England ; with a true copy of two letters, which they writ to the Lords people a little before their death ; and also the true copy of a letter ... from a friend in New England, which gives a brief relation of the manner of their martyrdom, with some of the words which they exprest at the time of their suffering. Stephenson, Marmaduke, d. 1659. Pearson, Peter, 17th cent. Robinson, William, d. 1659. Dyer, Mary, d. 1660. 32 p. Printed for Thomas Simmons ..., London : 1660. Includes various letters signed by Peter Pearson, William Robinson, Marmaduke Stephenson, and Mary Dyer. "To the reader" signed: John Whitehead, Marmaduke Storre, William Padley, Gregory Milner, Thomas Leemin. Reproduction of original in Huntington Library. eng Stephenson, Marmaduke, d. 1659. Robinson, William, d. 1659. Pearson, Peter, 17th cent. Dyer, Mary, d. 1660. Persecution -- New England. Society of Friends -- New England. A61464 R16756 (Wing S5466). civilwar no A call from death to life, and out of the dark wayes and worships of the world where the seed is held in bondage under the merchants of Baby Stephenson, Marmaduke 1660 16577 57 0 0 0 0 0 34 C The rate of 34 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-06 TCP Staff (Oxford) Sampled and proofread 2003-05 SPi Global Rekeyed and resubmitted 2005-03 Jonathan Blaney Sampled and proofread 2005-03 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A CALL FROM Death to Life , AND Out of the Dark wayes and Worships of the World where the Seed is held in Bondage under the Merchants of Babylon , Written by Marmaduke Stephenson ; Who ( together with another dear Servant of the Lord called William Robinson ) hath ( since the Writing hereof ) suffered Death , for bearing Witnesse to the same Truth , amongst the Professors of Bostons Jurisdiction in New England . With a True Copy of Two Letters , which they Writ to the Lords People a little before their Death . And also the True Copy of a Letter as it came to our hands , from a Friend in New England , which gives a brief Relation of the manner of their Martyrdom , with some of the Words which they exprest at the time of their suffering . John 16.2 , 3. They shall put you out of their Assemblies , yea the time cometh , that whosoever killeth you , will think that he doth God service ; And these things will they do unto you , because they have not known the Father nor Me , saith Christ . London , Printed for Thomas Simmons , at the Sign of the Bull and Mouth near Aldersgate . 1660. To the READER . But especially to you that are Professors ( one in Doctrine and discipline with the professors in New England ) do we write these things , that the witnesse of God may arise in you , to judge between the Lords people called Quakers , and your Brethren the Professors in New England , whether they have not forgotten God and his goodnesse towards them , and lost their first love which was stirring in them when they were little amongst the Families of the Earth , and whether they are not Children of the Whorish woman , that is called the Mother of Harlots , that hath sitten upon many waters , and deceived the Nations with the wine of the Wrath of her fornications ( which she offers in her golden Cup ) till the Earth is corrupted with violence , and she made drunk with the Blood of the Saints ; Seeing they are so far Adulterated from God and Christ as that in their skirts is also found the Blood of the Saints & Martyrs of Jesus . Oh! how are they fallen that once seemed so tender in Conscience , as that they would rather leave their native Countrey , then practice things contrary to their Conscience , and who would have believed that they which once fled for fear of sufferings , would have caused others to suffer under their own hands , which are now become wicked hands ; For they have taken two of Gods dear Servants , and hanged them on a Tree for no matter of Fact committed by them against any Law which is Iust , but because they were found by their words and actions to be Quakers , and did ( contrary to the sentence of banishment , which upon pain of death , the Court passed upon them , * return into their Iurisdiction as they were required of God to bear witnesse unto the Truth , in which there is power to set free , and for the Testimony thereof , and that they might hold forth the good will of God in love to their Enemies , and that they might be clear from the blood of all men , in giving them warning to repent , and walk in the Light of the Lord , their lives were not dear to them , they being nothing terrified by their adversaries , which to them is an evident token of perdition , but to the patient sufferers , of Salvation and that of God , with whom they have now a reward in the endlesse life ; So that in them is fulfilled the words of Christ , he that will loose his life for my Sake , shall find it , but we do clearly see in the Light of the Lord , that he that seeks to save his own life will kill the Iust , and therefore we marvel not at what the professors in New England ( that fled to save themselves ) have done ; Knowing that they which are born after the flesh , will persecute him that is born after the Spirit , but we do even pity to see such as do professe Scriptures have their eyes so shut , and their hearts so grosse , as to think they do God good service when they not onely cast out of their Synagogues , but out of their Countrey , and do Imprison , Scourge , cut off Ears , and kill those that come to them in the Name and fear of the Lord , and do tremble at Gods Word , working out their Salvation with Fear and Trembling ; and here we do appeal to the witnesse of God in you all Professors and People , whether the Professors in New England , have not acted quite contrary to God , in Imprisoning , Scourging , Banishing and Killing those that tremble at his Word , seeing God hath said to this man will I look , that is of a broken and contrite heart , and trembleth at my Word , but to such the Professing Rulers in New England will not look , neither suffer them to have a being amongst them ; And again we say , let the witnesse of God in you judge , whether they have not acted directly contrary to Christ in destroying mens lives , seeing he comes not destroy mens lives but to save mens lives , and whether they be not quite out of his Doctrine and Royal Law , which saith , what ever ye would that men should do unto you , do you even so unto them ; And we do likewise appeale unto the witnesse of God in all sober people , whether the Pastours and Teachers of the People in New England ( that stir up and encourage their flocks to persecute to death Gods Servants ) be not become bruitish , and contrary to the Ministers of Christ and their flocks , contrary to the Primitive Christians , seeing the Ministers of Christ were gentle towards all men , and did not strive nor warr with Carnal Weapons , but did meekly instruct them that did oppose themselves , that with sound Doctrine they might convince their Adversaries , and they both loved and taught the believers that followed them , to love their Enemies , and not kill them , as they have killed those that they account their Enemies , for which they have no cause , unl●sse it be for speaking the Truth ; And again , whether these Teachers and Professors , and all that justifie their proceedings against the Lords Servants , be not of that Generation that killed the Prophets , and shamefully entreated those that were sent unto them , which called the Master of the house Beelzebub , and killed the Prince of Life ; seeing they do the same things to them of his Houshold . And Reader , That it may appear that these two ( which the Professors of New England have taken , and by wicked hands put to death ) were the Servants of Christ Iesus , and of the Houshold of God , we do here present to thy view these things following , which were writ by their own hands , and sent unto us not long before their death ; Together with a Letter which was Writ from Plymouth in New England by Peter Pearson , relating the manner of their death , with some of their words which they did expresse a little before their Martyrdom , all which we desire may be seriously weighed and laid to heart , that the witnesse of God may rise in Iudgement against the spirit of persecution in whomsoever it appears , to which spirit we exhort all men ( that love their Soules ) to beware of joyning ; and so in love to all People we rest by Faith , chusing rather to suffer affliction with the People of God , than to enjoy the pleasure of sin for a Season . John Whitehead . Marmaduke Storre . William Padley . Gregory Milner . Thomas Leemin . Written in York-shire , the 23d . day of the 3d. Month. 1660. A Call from Death to Life , and out of the dark wayes and worships of the World , where the Seed is held in bondage under the Merchants of Babylon . M. S. OH you my dear Neighbours and People in the Town of Shipton and Wighton and elsewhere , where this may come , who have been spending long your mony for that which is not bread , and your labour for that which doth not satisfie , as I have done ; Oh come buy wine and milk without mony and without price , while it is held forth to you , least the day come that you be deprived of it ; for long hath the Spirit of the Lord been striving with you ( as it did with me ) but you have resisted it time after time , because it testified against you when you went on in sin , and reproved in secret for the evil of your doings ; therefore you do not regard it , but flies from it . So in bowels of tender love to you all do I speak , and in love and pity to your souls , prize the love of God , and his tender mercy and forbearance to you , that he did not cut you off in the height of your iniquity , but hath spared you until this day , though you have long taken pleasure in sin , not regarding God that made you , yet hath his Spirit been striving with you many dayes & years , ( as it did with me ) and hath reproved you time after time , for the evil of your doings , but you regarded it not , though it often called upon you in love & meekness to depart from your iniquity , and that which you have been addicted to ; it hath reproved and called you that have been addicted to drunkenness , lying and swearing to depart from these things , for they are evil , and it hath called upon you that are proud and covetous to depart from them , and hath reproved you that have been wild and wanton , and given to sports and pleasures , to depart from them , and run on no longer in vanity , but you did not regard it , but took pleasure in sin . Oh consider dear Neighbors and People , what you have been doing ever since you came to years of maturity , and let the witnesse of God which is faithful and true in you all arise and answer , to which I speak , and it will let you see that you have provoked the Lord , and vexed his righteous soul from day to day , and have pressed him with your sins and iniquities , as a cart is pressed with sheaves , yet hath he born it with patience and hath suffered long , not willing that you should perish and dye in your sins but still he hath waited year after year upon you to be gracious to you , but you have refused to return , and hearken to his Call and Counsel , but have run on in the broad way , as your Forefathers have done so do ye , and follow their Customs and Traditions which are vain , and will not profit you at all in the day of the Lord , when he comes to call you to an account how you have spent your time ; so consider and lay it to heart , before the evil day come upon you , least the Spirit of the Lord cease striving with you , for verily the day is coming on apace that the Spirit of the Lord will cease striving with man , who puts the Day of God far from him , then it will be said , He that is Righteous let him be Righteous still , and he that is filthy , let him be filthy still . So dear Friends and People young and old , prize your time while you have it , and do not slight the Counsel of the Lord any longer , least the day of your visitation passe over your heads at unawares which cannot be called again , and as I said before , Spend your mony no longer for that which is not bread , in following Diviners of lyes , for they cause you to erre and go astray by their lyes and by their lightnesse , like sheep without a shepherd , for they are blind Watchmen which leads you out of the way , like troops of Robbers to devour you , Hos. ch. 6. v. 9 and makes merchandize of your souls , as they did upon me and thousands besides , which the Lord hath delivered as birds out of the Fowlers net ; so being escaped from them , we see their deceit and subtle hypocrisie which long hath lodged in them , and therefore we cannot but declare against them , because they are seen to be such as devour widows houses for dishonest gain , and makes a prey upon you as they have done upon us , for they seek their gain from their quarter , and feeds themselves with the fat , and clothes themselves with the best of the wooll , as the false prophets did of old , which the true Prophets declared against ; and with the same light that the true Prophets saw the false prophets of old , do we see these Priests in this generation , for their fruits makes them manifest what trees they are ; For they sue men at the Law for Tithes , and take them by force , false Prophet like , and who cannot put into their mouths for conscience sake , they prepare War against them , and with cruelty & oppression cause their goods to be taken from them to satisfie their wits and greedy desires ; so they make themselves manifest to be of that generation , and to walk in their steps that the true Prophet spake of , who were greedy dumb doggs that can never have enough , as thousands do witnesse at this day , and you may see it to be so with the Priests of this generation , for in Balaams steps they are walking , who loved the wages of unrighteousnesse , as they do in this generation , but they exceed him in cruelty ; for though he loved it , he did not sue for it , but these Priests do in this generation , of which I am a witnesse , and thousands besides , who have suffered by them , to the spoiling of their goods and estates ; Oh it is seen , it is seen in this our day that the filthy and abominable thing is committed in the land , as it was of old , the Prophets prophecy falsely , and the Priests bear Rule by their means , and the people love to have it so , but what will you do in the end thereof saith the Lord Almighty , for they have dawbed you up with untempered morter , and are Physicians of no value to you , for they have long been sowing pillows under your arm-holes , and have spoken smooth things to you , in healing that in you which is for destruction , and seeks to kill that which should live , that so they might rule over you as Kings in the Earth , and you to worship the Beast and his Image , who is making war with the Lamb , but the day of their downfal is at hand , and the Lamb shall have the victory , and Rule and Reign in his People for ever and ever , for now he is arisen in the Power of his Spirit , with great Dominion and Authority , to slay the wicked and cut down his enemies that resist him in his way ; And they that will not have him to Reign over them , must fall before him who is our Head , who will render vengeance in flames of fire upon all his enemies . So dear People be awakened , and stand up to Judgement , and live no longer in carelesnesse and Carnal security , but own the Light of Christ to be your guide , for a measure of it is given to every one of you to profit withall , and it is nigh you in your hearts and in your mouths , the word of Faith which is able to save your Souls ; so all to it take heed that by it you may be quickened and revived again out of your fallen estate wherein you lie by reason of your transgressions , which have made a separation between you and your Maker , and verily I say unto you , except ye be regenerate and born again , you cannot enter into the Kingdom of God ; So dear People young and Old , I speak to you all as one , consider how you have spent your time , and let a true search passe through you all , that you may see whom you have been serving all your time , for Servants you are to whom you do obey ; So dear People be not deceived , for God will not be mocked , such as you sow , such you must reap from the hand of the Lord , and receive according to your deeds whether they be good or evil , who will give a reward to every man according as his works shall be , for he is a God that will not wink at wickedness nor let the transgressor go unpunished , to whom every knee shall bow and every tongue confesse him Lord , who created Heaven and Earth , whom we serve and Worship , who is our Lord and King , and Captain of our Salvation , Our Leader and Guider , and our Preserver night and day , our Mighty and Strong One , the Mighty God of Israel is his Name , the wonderful Counsellor and Prince of our Peace , whose presence is with us to the confounding of our Enemies that rise up in opposition against us , for he goes before us who is our Life to tread down our Enemies under his feet , who is terrible to the wicked , and all that forgets him must be turned into Hell , where the worm dies not , and the fire never goes out , the swearer and the lyar must go thither , that is their portion , the Drunkard and the Whore-monger must go thither , the proud and Covetous cannot escape the damnation of Hell , and all they that lives Dives like must pertake of Dives torment which is coming upon them , from which they cannot escape nor flie from , and all such must go into the lake with the Beast ▪ and the false Prophet which have long born rule by their means in England , and in the Nations abroad , for they have devoured my Flock , and the Sheep of my pasture , saith the Lord Almighty , who will be avenged on them , for the wounded they have not healed , nor comforted those who were sick , neither have they brought back again that which was driven away , but with force and cruelty have they ruled , but the Lord God is now come in his Mighty Power , to take their power from them , and deliver his People out of their hands , which have long been made a prey upon by them , and reward them double for their doings ; So you my dear neighbours , do not uphold them any longer in their sin , in satisfying their greedy desires , least you pertake with them of their plagues , and of the wrath of God that is coming upon them , from which they cannot escape , for they have grieved the Spirit of the Lord from day to day , to see what havock they have made in the Nation of England , by spoyling and causing spoyl to be made of Peoples Goods and Estates , Oh! their sin is great and grievous to be born , and the cry of their oppression and their iniquity is entered into the eares of the Lord , that he is even grieved and sore vexed at them , for they have trampled upon his witnesse in them , and have pressed him with their sin as a Cart is pressed with sheaves , so that he can bear no longer with them , because their iniquity doth abound . Oh! search the Scriptures and see if they do not go beyond and exceed the fal●e Prophets of old in deceit and subtile hypocrisie ; Oh! they might even blush for shame , to consider what they have done and caused to be done , which will fall sad and heavy upon them when the Lord calls them to an account , and requires his flock at their hands ; then shall they roar and weep bitterly , and wish they had never been Born , when Calamity & Anguish of Spirit overtakes them , which they will certainly meet withal , for the Lord hath spoken it who will perform his promise , that the Beast and the false Prophet shall go into the Lake together , and for ever be tormented with the Devil and his angels , for thither must they go , and all that joyns with them must partake of their punishment ; So dear Friends and People take heed what you do in joyning with such who leads you to destruction , for in the broad way they are walking themselves and leads you after them into the Pit of Perdition , where they must remain for ever , for they will not enter into the Kingdom themselves , nor suffer you if they can hinder ; And will not the Lord arise for the Redemption of his Seed ? Yea surely , he is arisen already , to shake the Nations that resist him , and hath given the Power to his Son , which shall rule the Nations with a Rod of Iron , and they that will not bow to his Government must be destroyed and broken to pieces , the mouth of the Lord of Hosts hath spoken it . So dear Friends , and People young and old , mind well what is written , and ponder it in your hearts , for in love to you all do I speak , the Lord is my witnesse , that this is not written in any prejudice of mind to any mans person , neither in prejudice or envy against the Priests or the false prophets , but against their evil actions which we see in them , which we loath and detest ; for never did the true Prophets of the Lord seek their gain from their Quarter , as these Priests now do in this generation , nor ever did they sue men at law for Tithes , as these Priests do now , neither did they the Lord sent forth to declare his mind and will make bargains with people for so much a year , or abide in one Town for many years together , as these Priests do now , nay they went from one place to another , from City to City , and from Country to Country , in obedience to the Command of the Lord , as Ieremiah and the rest of the true Ministers did , to whom the Word of the Lord came , saying , I have ordained thee a Prophet unto the Nations , Mark , not to a Town or a City , to remain in for many years together , but to the Nations , and in obedience to the living God , he testified against the World that their deeds were evil , but they could not bear his words , but said he was worthy to die , and so the Priests and false Prophets joyned with the Princes and Rulers of the people , and cast him into prison and into the dungeon , where he did sink amongst the mire that was in it , Read in his prophesie and you will find it so , and this was that which the true Prophets and Ministers of Christ received from the World where they went , stocking , whipping and Imprisonments ; thus were they requited evil for good in all Ages , for their love which they did bear to the souls of the Sons of men , and the same must we expect from this generation wherein we live , we whom the Lord hath called to place his Name in , and hath sent us forth in this day of his love , to preach his Everlasting Gospel to them which dwell upon the earth , in love and pity to their souls , but they regard it not , though we go thousands of miles for the Seeds sake which lies in death , yet the reward of our labour from them is prisons , and whips to scourge us withal , and knives prepared to cut off ears , and Irons hot to burn in the hand ; thus are we requited evil for good , for testifying against the World that their deeds are evil , and therefore do they hate us as they did Christ and his Apostles , and calls us Deceivers , Fools and Hereticks , Jesuites and the like , because we speak the truth to them , and cannot joyn with them in their abominations , but stands as witnesses for the Lord God against them ; therefore do the Priests and Rulers joyn hand in hand together against us , as they did against the true Prophets , Christ and his Apostles , as you may read in the Scriptures of Truth , which bear Testimony to these things . So dear Neighbours and People where this may come , consider my end in writing this unto you , the Lord is my witnesse , that this is not written as to set up our selves and pull down others , but it is written for your sakes that you might come so see the deceit of your own hearts , which hath long lodged in you , and also the deceit of the Priests in this generation , that seek their gain from their quarter , and keeps you captive in Babylon and Aegypt , where our Lord is crucified , as they did many of us in time past , where we were bewitched by their sorceries and their smooth words , in speaking peace to us w●en our soules lay in death , unconverted in our fallen estates , as they are at this day ▪ so they could not help us out of it , being in it themselves ; Thus were we led by them in blindnesse for many years together , ever learning and never able to come to the knowledge of the truth by them ; if the Lord had not looked upon us with an eye of pity , we had surely perished under their Teaching , because they are out of the Doctrine of Christ and his Apostles , who was sent to open blinde eyes , and turn People from darknesse to the light of Christ in them , and from the Power of Satan to God ; but these Priests labour in this generation to keep people in darknesse , in blindnesse , and in ignorance , in Death , in their unconverted estate , that so they might not see their deceit as we do ; the Lord open your eyes that you may see how you have been led astray out of the true way which leads unto Eternal Life ; Oh! my love in tendernesse runs out to you all , my dear neighbours and acquaintance , in Bowels of compassion and pity to your Souls , which lies in Death as mine hath done , but the Lord in his Eternal love and pity to my Soul , hath redeemed me from my fallen estate , and raised my Soul from Death to Life , and out of the Pit wherein it lay dead in trespasses and sins , and seeing the Lord hath done this for me , I cannot but declare it to the Sons of men , and praise his Name in the Land of the living , who hath done great things for me , and when I consider and ponder it in my heart , my Soul is ravished with his love , and broken into teares to consider his kindnesse toward me , who was by Nature a Child of wrath as well as other● ; Oh! the consideration of his love hath constrained me to follow him , and to give up all for his sake , if it be for the laying down of my life ; for none are the Disciples of Christ , but they that follow him in the Crosse , and through sufferings , and they that love any thing more then Him , are not worthy of Him ; Now minde well and consider what I say , the true unfeigned love to God doth not break the love from one another , but it breakes the bands of wickednesse , as Strife , Debate , Anger , and Envie , that have lodged in the mind one against another , and when these things are destroyed in men and women , then comes the love of God to abound in them and encrease one to another , and this I witnesse , and the Lord beareth me testimony to what I speak , that my love is dearer and nearer to those in relation to me than ever it was before , and I know some of them feels it so , yea the Lord knows my heart whom I serve , that I lie not , but speak the truth to you all , that so you might not stumble , nor have any prejudice in your mindes against me without a cause , who am a lover of all your Soules , and for that cause is this written to you , that you may know it is so , for the Lord knows I do not forget you , though I be thousands of miles from you , because of the simplicity that was in some of you who were my neighbours and acquaintance , for I am one who have obtained mercy from the Lord , through judgement and great tribulation , which all must passe through before they come into the Land of Canaan , they must be regenerate and born again , and know a dying to sin , and that which they have delighted in before they witnesse a living to Righteousnesse , the Old man must be put off with his deeds before the new man be put on , Christ Jesus the Son of the living God , who is the expresse Image of his Fathers Glory , who is taking his People to himself out of the 〈◊〉 of the Beast and false Prophets , who have long made a prey upon them , but the day is come that they shall make no longer a prey upon them , for the Lord hath said it that he will teach his People himself , and under his Government shall they dwell safely from the devourer and venemous beasts , which hath long had his seat in the Earth amongst the Sons of men , and by him they have been led Captive at his will , to do his work and service , for it was pleasing to them , thus hath the Devils work been done for a long time together , and the Lords work neglected which should have been done ; Thus have men and women been growing as trees of unrighteousnesse , bringing forth fruit to the unrighteous one , the prince of darknesse which hath long re●gned , and had possession in the heart of man ; So all dear people consider well of your conditions , that you may see what Trees you are and to whom you bring forth fruit ▪ and this concerns you all to know , from the least of you to the greatest , for the Lord is no respecter of persons , but in every Nation he that feareth God and worketh Righteousnesse is accepted of him , who is our hiding Place , and Rock of sure defence for us to flie unto , where we are kept safe in the hollow of his hand ▪ So dear neighbours and People consider , that you have long been labouring for the meat that must perish & come to an end , now it stands you all in hand to seek after the living Bread and hidden Manna that comes down from above , and is given to feed the Hungry , and strengthen the feeble minded , and verily it is so , in love and plainnesse to you do I speak , that you who can live without this living Bread , your Souls lies in Death still , and the witnesse lies slain in Sodom and Egypt in you , and the Seed lies covered under the Clods of the Earth in you , and unlesse it arise and live in you , you cannot be saved nor enter into the land of Rest which is prepared for the Faithful , who are regenerate and born again of the Holy Seed , which shall inherit the blessing , the Son of God which is Heire of the Promise , and in him is our life hid with God , from the vulturous eye and venemous Beast , and from the Lord are we refreshed day by day . So dear People , let the witnesse of God arise and be awakened in you all , that the seed may come forth from under the Clods of your hard and stony hearts , that so the prisoner may be set at liberty , which long hath been oppressed , and for the sake of it in you am I constrained to write unto you , not knowing whether I may see your faces in the flesh any more yea or nay ; Oh! that you would lay these things to heart , which I in love have written to you , not knowing how soon your breath may be stopt , and your life taken from you , and as Death leaves you , so must you appear before the Lord and be judged according to your doings . So dear hearts , do not sleight the day of your visitation nor the tenders of Gods love which is yet held forth to you , least you be taken away in your sins , and die in your iniquities , and then I know your portion will be sad ; Therefore do I warn you in Bowels of tender love , and in pity to the Captive in you , that you run no longer in your former vanities , in spending your time out of the fear of God , for all they that live out of the fear of God , do not feel his presence , nor enjoy his blessing ; So all hearken to the Counsel of God , and be attentive to his Voice , and lend your ear to his Call , while he is knocking at the door of your hearts ; Oh! do not resist him but let him in that he may take possession whose right it is , for verily if you resist him when he calls upon you , and will not lend your ears to his Counsel nor give ear to his Words , a day of trouble and perplexity of Spirit will assuredly come upon you , then will you call upon the Lord but he will not hear you , but will hide his face from you , even so will it be with you at that day , because the Lord called and you would not hear him , so when you call upon him he wil not hear you ; And this from the Lord God I declare unto you , that if you perish your destruction is of your selves , and the Lord will be cleare of your blood in the day of your account . So dear people , let the patience and forbearance of our God towards you lead you to repentance , & now no longer go on in sin against that of God in your Consciences , but all stoop down to the witnesse of God in you , that the Seed may arise to live in you , for the blessing is upon England for the Seeds sake , which God hath raised , and it is growing , and the vertue of it is spreading over the Nations , and the Kingdom of Christ begins to flourish in the Earth , but this I say unto you , that unlesse you feel the Seed of God to arise and live in you , you cannot inherit the blessing , for the blessing is to the Seed , the Plant of Gods Renown , which he hath regard unto , for it is of his Nature and Image , and proceeds from him who is meek and lowly , and easie to be entreated by the upright , for his ear is open to their cry , who hungers and thirsts after his presence to refresh their Souls ; So dear people , lie no longer in Death , but come out of the Grave of Carnal security wherein you lie , that your Souls may live , then will you prize with me the love and presence of the Lord above all things ; But unlesse that be restored to life in you which lies in Death , you cannot prize the love of God , for you do not feel his presence , and this you know by experience , that a dead Child is not sencsible of want , neither doth it hunger after the breast , but a living Child that is born into the World is soon sencible of want , and in it is a hunger raised after the milk which comes from the breast to refresh it withal , for it cannot live without it , or some other food like unto it , and this is a true figure to you and all , and thorow it you may read your selves , and how your conditions are every one in particular , that so you may no longer be deceived , nor rest in a false hope which will faile you , and even so it is with you all who never found a true hunger raised after the Lord and after his Presence to refresh your Souls ; but you who can live content and rest satisfied without nourishment from him , you are as a dead Child which feels no hunger nor want , and this is the truth to you all , the Lord revive your sences , and quicken your understandings that you may be sencible how your conditions are ▪ which is the desire of my Soul , that so you may not perish in your gain-sayings , and for this very end is this written to you , as I was moved of the Lord in bowels of compassion to you , knowing that you are where I once was in the perishing state , like the Prodigal from the Fathers House , in the far Country , feeding upon the husks with the swine ; and this was my state and condition for many years , but in the time appointed the Lord looked upon me with an eye of pity , and called me home to himself , out of the far Country , where I was feeding on the husks with the swine , into the banqueting-house , where my soul is refreshed , nourished and fed with the hidden Manna and bread of Life , which is prepared for the hungry and feeble-minded to feed upon . So all dear people turn in your minds , and read within , I speak not to the thing without , for all they that go from the Lord they go into the strange land , into the far Country , and all such are Adulterers that spends their portion upon Harlots , and hides their talent in the earth , which was given them to profit withal , and all such are wanderers and vagabonds which have not a habitation in the Lord , in Cains nature , and though they may be builders of Cities , as Cain was , yet being from God as he was , they are strangers and wanderers , being seperated from the Lord , who hath prepared a rest for his People , where they are safe and feeds together in the good land , where they are at home with their Maker , who fills Heaven and Earth with his presence , glory unto his Name for ever more . So all People turn home into your own tents , that you may see where you are , and what you are feeding upon , and wander no longer abroad with your minds in the earth , after that which will perish and come to an end , where the moth & rust doth corrupt , and thieves break through and steal , and deprive you of your substance that you have gathered together by fraud and deceit , which may be soon taken from you , and you left desolate , naked and bare ; therefore it stands you all in hand to seek after that which will endure for ever , the Pearl of great price , which doth exceed all the treasures in Aegypt , for its durable and will last for ever , the Rock of Ages on which the Saints was built , the chief Corner Stone Elect and Precious , the sure foundation of many generations , the pillar and ground of Truth , Christ the light the bright and morning Star , the Sun of Righteousnesse which is now arisen with healing in his wings , to cleanse the Lepar of his leprosie , and hath caused the dumb to speak and the deaf to hear his Voice and follow him , and this hath he done in this day of his power , which makes the Heathen to wonder and be confounded at his appearance in his Sons and Daughters , who beare his Image , who are meek and lowly , Lamb-like , the Righteous knows him who loves his appearance , but to the wicked his presence is dreadful and terrible like a Lyon of the Tribe of Iudah , to consume with the Breath of his Mouth , and break to pieces like a Potters vessel all the stiffe necked and strong ones who lives in the pride of their hearts and at ease in the flesh , like fat Bulls of Bashan , spending the Creation upon their Lusts ; Oh the day is at hand that all such must be as chaffe before the wind , and as stubble before the fire which will consume them , & leave them neither root nor branch , the Mouth of the Lord of Hosts hath spoken it ; therefore take heed what you do , and follow not the multitude to do evil , for they walk in the broad way which leads to destruction and to the Chambers of Death , where the Souls of men and women are plunged into misery and torment , and into the Pit of perdition , where they cannot come out nor be loosed from their cruel bonds , where they are chained and fettered fast , under the powers of darknesse , who is King of the bottomlesse Pit , the old Dragon which goes about like a roaring Lyon seeking whom he may devour , and they that are from the watch , watch , they are from the Rock and sure Foundation , Christ the Light and Life of his People , and all that are from him , they are in darknesse and such are taken in the snares of the Devil , who rules in the dark , for there he hath his seat , in the Earthly part of man which is one with him , who is the unclean spirit , which seeks to destroy and lay wast the Heritage of God , that so his kingdom might be set up , Who is a lier & a murderer ; but now is the day come that Christ is risen to Reign as Lord and King in his People , & therefore doth Antichrist rage in his members because his destruction is at hand , and his torment is coming upon him , wherein he must have and receive a just recompence of his reward , and all that joyns with him must partake of his torment for what they have done against God and his People ; And so dear Neighbours and People , joyn with him no longer who is the Enemie of God , least you be cut off from the Face of the Earth , and destroyed with Leviathan that crooked Serpent , which must go into everlasting burning there to remain for evermore , where there is weeping and gnashing of Teeth , and no comfort nor ease to be found , but howling & bitter lamentation night and day , and this will be the portion of the wicked that live wantonly upon the Earth ; Oh! the day will come that they will wish they had their time to spend over again , when their misery comes upon them , and the darts of the Almighty striks them & wounds them to the heart , then will their pain be great , which cannot be expressed , which they must feel night and day ; Oh! that you would lay these things to heart , and consider your latter end , and this I speak in love to you all whether you will hear or forbear , you shall one day know and be made to confesse what is written to you is true ; Therefore take heed what you do that resist and quench the motions of the Spirit of God in you , when it doth arise to shew you your conditions wherein you lie , for you that do resist the Lord in his way , you do despite unto the Spirit of Grace ; So dear people young and old , resist the Lord no longer in his appearance in you , for you that do , you slay the witnesse the Messenger of the Covenant in you , and so becomes guilty of blood ; Therefore take heed of going on in the hardnesse of your hearts , and in speaking evil of the Truth , though Baalam erred from the Spirit of Truth , yet it was the same then that it is now , though Iudas betrayed it , and Demas forsook it , and embraced the World , yet Truth is Truth , and will stand for ever over the heads of all its enemies , and here comes the Scriptures to be fulfilled , for many are called but few are chosen ; And this hath appeared in our Generation , that many have had a true taste of the love of God , and of the Powers of the World to come , but they are gone from it again , and are turned aside into the crooked path , like the Dog to his vomit , and like the Sow that was washed into the mire again , where they are defiled with the flesh-pots of E●ypt , which they lusted after ; Oh! mark and behold the end of all such that depart from the living God ; Oh! is not the unclean spirit entered into them again , and become worse then he was before , so none rejoyce at the hearing of those that turnes from the truth , which they were once in , for verily it will not ease you of your misery and torment which will come upon you if you go on in sin , and dispise the day of your visitation ; So to you all I have cleared my conscience in the sight of God , From a Friend of the Truth , and a s●ferer for the Seeds sake which is ke●pt in Bondage under Pharaoh and his Task-masters , my Name in the fl●sh is Marmaduke Stephenson . Written in the Common Goal of Boston in New England , in America , in the beginning of the seventh Moneth , 1659. These are Copies of Letters sent from William Robinson and Marmaduke Stephenson ( after they were Banished ) unto Christopher Holder a Prisoner in Boston Common Prison . Christopher Holder , O My dearly beloved of my Father , my Soul and Life salutes thee , for thou art dear to me in the love which changeth not , but doth indure for ever , am I one with thee in the Life and Power of Truth , where we are joyned together as members of his Body who is our Head , and our preserver night and day , where we are kept safe under the shaddow of h●s Wings , where we feed together in the green pastures by the pleasant springs , where thou may feel me my beloved one , at the livin● Fo●ntain which doth refresh the whole City of our God , where we are daily re●reshed together in the banqueting House , where we do receive ●tr●ngth and nourishment from him who is our Life , and fi●● us with his l●ving vertue day by day , which is as precious Oynment powred forth giving a pleasant smell , and is pleasant to behold , for it hath ravished whereby we are constrained to leave all to follow it , who gathers our hearts in one , where I am joyn●d and sealed with thee in the Covenant of Life , where we shall or ever rema●●e in the bo●om of t●e Father , after our Testimonies are finish●d , then shall w● lay d●wn our head● in peace with all the Faithful , ev●n so the Lord k●ep us as witn●sses of his Truth , that so we may be armed with his P●wer and 〈◊〉 in the hour of T●mptation , and in the day of tryal to s●pport ●s and bear us ●p in his armes , that so he may be hono●red by us who is 〈◊〉 〈◊〉 all Glory and Honour , to whom it doth bel●ng now and forever , Amen . So with my love to thee I rest , who am thy dear brother in the Truth . Marmaduke Stephenson . C. Holder . DEarly beloved Brother , whom my Soul dearly loves , and my Spirit and Life doth dearly embrace in , Gods Love and Life , Power and Truth , thou may feel me with thee , in the armes of the Lord where we are kept , who is our Strength , and the portion o●our Cup for ever ; God knows how my life doth flow forth unto thee , from the River of our God which dayly runs through us , wherewith we are dayly refreshed and whereby our strength is daily renewed , for surely the Lord is with us and who shall be able to stand against us ; Dear heart , in the sweet and pleasant habitation of our God , in the Mansion House of my Father and thy Father , feel me with thee , for surely we have all one God to our Lord , who is our King and our Law-given , for truly out of one Womb have we all come , and at one Fountain do we all drink , and are daily nourished , Dear heart where thou may feel me with thee in the life , where we are sealed together for evermore ; Oh! my dear beloved my soul doth greatly love thee ; Oh! I cannot expresse it , but thou may feel it in the Covenant of everlasting love , where we are united by the Spirit of Truth & Holinesse in the Power and Heavenly Peace of God , feel me with thee where neither length of time nor distance of place can seperate us , nay all the powers nor strength of darknesse it cannot break it , in the same life and love , and Authority of God , the Lord for ever keep us , and grant that it may be with us for evermore , Amen . Which I know the Lord God will perform , even so be it saith my Soul . Dear heart , the remembrance of thee doth ravish my soul , and by it is my heart filled with pure love and joy ; Oh! the Lord God knows how greatly I long to see thy face , but dear heart I have not yet freedom in the Lord to accomplish it , for I see some service I have to fulfil before I come to Boston , if the Enemie hinder not , for truly hitherto I have seen the Hand of the Lord greatly with us , William Robinson . DEar Brother , my spirit and life dearly Salutes thee , feel my love in thy own bosom how my life issues forth unto thee , wherein I am bound up with thee in the bowels and love of God , sealed with thee in the Eternal Covenant in the life and power of the Lord Iesus , wherewith we are covered , and where we feel each other in the Heavenly Life and Kingdom of our Lord Iesus Christ ; dear heart feel how near I am unto thee in the quiet and peaceable Union , and Habitation of our God where we cannot forget one the other , where we are sealed together in the fear and Dominion of God ; Dear heart , the Lord knowes how greatly I long and desire to see thy Face , and I know the Lord will grant it ; dear heart we were and are gladly received here , and the seed hath been reached in many , and the life hath answered to us in many , we have had two fine meetings . Thy dear Brother William Robinson . The 15th . 7th . Moneth . 1659. DEarly beloved , unto whom I am united in the Spirit of Truth , Love and Everlasting Peace , where I believe our dwelling shall be for ever in Heavenly joy , and true Peace in our Fathers Kingdom , where we rejoice together , and sweetly enjoy one anothers presence under our Fathers Banner in heavenly Paradice , where we meet each other in our Father love , in the Unity and Life of Christ Jesus , where my dearly beloved I am with thee ; dear heart thou maist feel me , and see how I am united unto thee . W. R. The 26th of the 7th Month , 1659. C. H. MY dearly beloved , my life is often refreshed by thee , the remembrance of thee is like the new Wine , whereby my spirit and soul is refreshed , and like the Oyl wherewith we are annointed , even bread in time of need , and water in time of thirst ; Oh! what shall I say unto thee , I am overcome with thy life , and ravished with thy beauty , and thy love doth often melt in me , and I am broken with the remembrance of thee ; Oh! that thou didst but know it how full I am of the Fathers love ; Oh! dear heart bear part with me of what I bear , until I see thy face ; surely the Power of the Lord that is with me and upon me doth often break me in pieces and often melt me into tears , when he rises in his strength within me ; Oh! I am overwhelmed with it ; Oh! feel ( my dear heart ) how strong and mighty the Lord God is with me ; Oh! though thousands of the Philistins doth compass me round , yet surely the God who is with me will work by me ; for truely , I see them all before me as a Potters vessel , which the Lord God will with his hand dash in pieces ; dear heart , I am present with thee in the spirit and heavenly life , and if the Lord permit we shall behold one another in the outward man to the comfort and joy of the spirit ; my dearly beloved , on next fifth day we intend , if the Lord will , to come to Boston , with several Friends with us ( which was so done ) Thy dear Brother in the Heavenly life , and Spirit of Truth , W. R. This was written by William Robinson to the Court of Boston . ON the 8th day of the 4th Month 1659. in the after part of the day , in travelling betwixt Newport ( on Rhode Island ) and Daniel Goulds house , with my dear Brother Christopher Holder , the Word of the Lord came expresly to me , which did fill me immediately with life and power , and heavenly love , by which he constrained me and commanded me to pass to the Town of Boston , my life to lay down in his Will , for the accomplishing of his service that he had there to perform at the day appointed ; to which heavenly voice I presently yielded obedience , not questioning the Lord how he would bring the thing to pass , being I was a Child , and obedience was demanded of me by the Lord , who filled me with living strength and power from his Heavenly presence , which at that time did mightily over-shadow me , 〈◊〉 my life did say Amen to what the Lord required of me , 〈…〉 commanded me to do , and willingly was I given up from that time to this day , the will of the Lord to do and perform whatever becomes of my body , for the Lord hath said unto me , My Soul shall rest in Eternal Peace ▪ and my life shall enter into rest , for being obedient to the God of my life ; I being a Child , and durst not question the Lord in the least , but rather willing to lay down my life , then to bring dishonour to the Lord ; and as the Lord made me willing , dealing gently and kindly with me , as a tender Father towards a faithful Child whom he dearly loves , so the Lord did deal with me in Ministring of his life unto me , which gave and gives me strength to perform what the Lord hath required of me ; and still as I did and do stand in need , he ministred , and ministreth more strength and vertue and heavenly power , and wisdom , whereby I was and am made strong in God , not fearing what man shall be suffered to do unto me , being filled with heavenly courage , which is , meekness and innocency , for the cause is the Lords that we go in , and the Battel is the Lords , and thus saith the Lord of Hosts , the mighty and terrible God , not by strength , nor by might , nor by power of man , but by my Spirit saith the Lord of Hosts I will perform what my mouth hath spoken , through my servants whom I have chosen , mine Elect , in whom my Soul delighteth . Friends , the God of my life , and the God of the whole earth , did lay this thing upon me , for which I now suffer bonds near to death ; he by his Almighty power , and Everlasting love constrained me , and laid this thing upon me , and truly I could not deny the Lord , much less resist the Holy One of Israel : Therefore all who are ignorant of the motion of the Lord in the inward parts , be not hasty in judging in this matter , before you hear the truth of the matter , least you speak evil of the things you know not ; for of a truth the Lord God of Heaven and Earth commanded me by his Spirit , and spoke unto me by his Son , whom he hath made Heir of all things ; and in his life I live , and in it I shall depart this earthly Tabernacle , if unmerciful men be suffered to take it from me ; and herein I rejoice that the Lord is with me , the antient of dayes , the life of the Suffering Seed , for which I am freely given up , and singly do stand in the Will of God , for to me to live is Christ , but to dye is gain : And truly I have a great desire and will to dye herein , knowing that the Lord is with me , whatever ignorant men shall be able to say against me ; for the witness of the Spirit I have received , and the presence of the Lord and his Heavenly life doth accompany me , so that I can say in truth and from an upright heart , Blessed be the Lord the God of my life , who hath counted me worthy , and called me hereunto , to bear my Testimony against ungodly and unrighteous men , who seek to take away the life of the righteous without a cause , as the Rulers of the Mathathusets bay doth intend , if the Lord stop them not from their intent : Oh! hear ye Rulers , and give ear and listen all ye that have any hand herein to put the innocent to death ; for in the Name , and Fear , and Dread of the Lord God , I here declare the cause of my staying here amongst you , and continuing in your jurisdiction , after there was a sentence of banishment upon death ( as you said ) pronounced against me , without a just cause , as you all well know , that we who were banished committed nothing worthy of banishment , nor of any punishment , much less banishment upon death : And now ye Rulers , you do intend to put me to death with my companion , unto whom the Word of the Lord God came unto him saying , Go to Boston with thy Brother William Robinson ; unto which Command he was obedient , who had said unto him , He had a great work for him to do ; which thing is now seen , and the Lord is now a doing of it , and it is in obedience to the Lord the God of the whole earth that we continued amongst you , and that we came to the Town of Boston again in obedience to the Lord the Creator of Heaven and Earth , in whose hand your breath is ; And will you put us to death for obeying the Lord the God of the whole earth ? Well , if you do this act , and put us to death ; know this , and be it known unto you all ye Rulers and People of this Jurisdiction , that whosoever hath a hand herein will be guilty of innocent blood , and not onely upon your selves w●ll ye bring innocent blood , but upon this Town and the Inhabitants thereof , and every where within your Jurisdiction , that had the least hand therein ; therefore be instructed ye Rulers of this land , and take warning betimes , and learn wisdom before it be hid from your eyes . Written by one who feareth the Lord , who is by ignorant people called a Quaker , and unto such am only known by the name William Robinson , yet a new name I have received , which such knows not . Written in the common Goal in Boston . the 19th of the 8th month , 1659. A Relation from the two innocent Servants of the Lord , concerning the ( bloody ) Sentence of death passed on them by Iohn Indicott in the Court of Boston . ON the 20th day of the 8th Month , 1659. I with my beloved companion , Marmaduke Stevenson ▪ and Mary Dyer of Rhode Island was had into the Court , where John Indicott with others of his Councel were assembled , and soon after , we were come to the Bar before them , John Indicott called to the Keeper of the Prison to pull off our Hats , which was done accordingly ; when did John Indicott begin to speak unto us as a man out of the dust , whose life is departing from him , so faintly did he utter his words unto us , to this effect , That they had made several Laws , and tryed and endeavoured by several wayes to keep us from among them , and neither whipping , nor imprisoning , nor cutting off ears , nor banishing upon pain of death , would not keep us from amongst them ; and he said also , He or they desired not the death of any of us ; yet notwithstanding his following words were , Give ear & hearken now to your Sentence of Death , said John Indicott their Governour ; so after these words were spoken by him he stopt , the words being uttered very faintly out of his mouth ; then I did make way to speak to John Indicott and the rest of the Court , which was as I remember to this effect , I desired I might read a Paper to them and the people there present ( which was many ) which was a Declaration of my Call , wherein was declared the Reasons and Causes of my staying in their Iurisdiction with my Companion , after banishment upon death , which had been pronounced against us , and two more friends ( the one of which is a sufferer now with us ) on the 8th day of the 7th month last ; at which words speaking , John Indicott their Governour in a furious manner ( for rage and madness like Nebuchadnezzar was got up in him ) said , I should not read it , neither would they hear it read ; which thing onely at that time I desired before the sentence of death was pronounced against us , yet he would not grant it ; so I seeing , and being sensible of their hardness of heart that they are given up to work wickedness , and commit murder in labouring to take the lives of the innocent from the earth , I said unto them , seeing that I could not be suffered to read it in the hearing of the people , nor suffered to have it read unto the people that then was present , I said , I should leave the Paper with them , which I did soon cast upon the Table amongst them , and the Secretary or some other handed it to the Governour , who read it himself , but would not let it be read in the hearing of the people , and when he had looked a certain time on it , he called me by my name and said , I needed not have made such ado , or desired to have it read ; for he said , I had spoke more then that unto them the day before concerning it ; which I had not , for there is many words in the Paper which I did not then utter unto them ; so that I desired the thing again , that all that was there present might bear it , but he would not suffer it ; but soon after in envy called me by my name , and said unto me , Hearken unto your Sentence of death , which be uttered forth to this effect ( in which time I was silent ) he said William Robinson This is your Sentence , you shall be had back from the place from whence you came , and from thence to the place of Execution , to be hanged on the Gallows , till you are dead ; this was the Sentence of death John Indicott their Governour pronounced against me , and soon after called to the Goaler to have me away , which he did accordingly . WILLIAM ROBINSON . SOon after my dear Brother W. R. was taken away out of the Court , the Governour being partial , spoke unto me , saying , If you have any thing to say , you may speak ; but I was silent , and gave him no answer then , so that when he saw that I would not speak , when he required of me , then he pronounced the Sentence of death against me , as he had upon my Brother before , You shall be had to the place from whence you came , and from thence to the Gallows , and there to be hanged , until you be dead ; then did these words following run through me , Give ear ye Magistrates , and all who are guilty , for this the Lord hath said concerning you , who will perform his promise upon you , that the same day that you put his Servants to death , shall the day of your visitation pass over your heads , and you shall be cursed for evermore , the mouth of the Lord of Hosts hath spoken it ; therefore in love to you all take warning before it be too late , that so the curse might be removed , for assuredly if you put us to death , you will bring innocent blood upon your own heads , and swift distruction will come upon you : So after these words were spoken unto them , I was had to Prison again , where my Brother was . MARMADUKE STEVENSON . THE like Sentence did John Indicott their Governour pronounce against Mary Dyer , after M.S. was had away , Mary Dyer you shall go to the place from whence you came , namely the Prison , and from thence to the place of Execution , and be hanged there , till you are dead ; I said , the Will of the Lord be done ; take her away Marshal ; I said yea , and joyfully I go ; and in the way to the Prison often used such speeches with praises to the Lord for the same ; I said to the Marshal , let me alone , for I should go to Prison without him ; I believe you Mrs. Dyer , said he , but I must do what I am commanded . MARY DYER . This is a Copy of M. S. Letter to the Lords People . OH ! my dear and well-beloved ones , who are sealed with me in the holy Covenant of our Fathers love , my love and life runs out to you all who are chosen of God and faithful , for you are dear unto me , the Lord knows it , and are as seals upon my breast , you lambs of my Fathers Fold , and sheep of his Pasture , the remembrance of you is pretious to me my dearly beloved ones , who are of the Holy Seed and bears the right Image , which springs from the true vine and off-spring of David , and stock of Abraham the Father of the faithful , and the redeemed ones who are reconciled to God and one to another , in that which Sea and Land cannot separate , where you may feel me knit and joined to you with the Spirit of Truth , and linked to you as members of his body , who is our Head and Rock of sure defence for us to flye unto , where we are kept safe in the hour of temptation , and in the day of Tryal shall we be preserved in the hollow of his hand , where his Banner of love will be over us , to compass us about , where we shall have recourse to the living springs which comes from the pure fountain and well-spring of life , which issues forth abundantly , to refresh the hungry and strengthen the feeble minded , where you may feel me my beloved ones in the green pastures , among the lillies of the pleasant springs , where our Souls are bathed and refreshed together with the overcoming of Gods love , & the vertue of his presence , which is as pretious oyntment poured forth , giving a pleasant smell : So my dear Friends , let us alwayes wait at the Altar of the Lord , to see the Table spread , that so we may sit down and eat together and be refreshed with the hidden Manna and living food of life , which comes from him who is our life , our peace , our strength , and our preserver night and day ; Oh! my beloved ones , let us all go on in his strength , who is our Prince and Saviour , that his Image we may bear who is meek and lowly in heart , and minde the true and sure foundation of many generations , the chief Corner-stone , elect and pretious , the Rock of Ages on which the Saints were built , and if we all abide thereon we shall never be moved , but stand for ever as trees of Righteousness rooted and grounded in him , who will be with us in all our Tryals and temptations which we may meet withal , and here will the Lord our God be honoured by us all that are faithful unto death , we shall assuredly have a Crown of life which will never be taken from us ; Oh! my beloved ones , what shall I say unto you , who drinks with me at the living Fountain , where we are nourished and brought up as twines in the womb , at the breasts of consolation , where I do embrace you in the bond of peace which never will be broken ; Oh! feel me and read me in your hearts , for I am filled with love when I think upon you , and broken into tears for the remembrance of you who are faithful doth refresh my Soul , which makes me often to think upon you and have you in remembrance , you Iewels of my Father , and first fruits of his encrease , if I forget you , then let the Lord forget me , nay verily you cannot be forgotten by me , so long as I abide in the vine I am a branch of the same nature with you which springs from the good Tree which the Lord hath blessed , where we do grow together in his life and Image as members of his body , where we shall live to all eternity , and sit down in the Kingdom of rest and peace with Abraham , Isaac and Jacob , to sing the songs of deliverance to the most high that sits on the Throne , who alone is worthy of all honour and living praises , to whom it is due , novv and for ever , Amen . And this vvill be the portion of our Cup , if vve all stand stedfast to that vve have received , and be faithful in our measures , in doing the Will of God vve shall find peace and unity vvith the Lord , vvhich is joy unspeakable and glorious , vvhich vvill never be taken from us ; So dear hearts , let us all press forvvard to the mark of the High Calling , so shall vve obtain the Crovvn from him , vvhere our lives are hid vvith Christ in God , vvhere vve shall remain for ever vvith him after our Testimony is finished , 〈◊〉 shall lay dovvn our heads vvith joy and peace , and receive the reward of everlasting life , vvhich is laid up for us in Christ Iesus ; Oh! my beloved ones , vvho are of the Royal Seed vvhich the Lord hath blessed , my life 〈◊〉 bound up vvith you in the Holy Covenant , vvhere vve are linked together as in a Chain , and moulded into one mould , vvhere nothing must remain that is not good , for it must be purged out that vvould defile , that so so vve may appear like the fine Gold vvhich is tryed in the fire , to shine forth in the Image of the Father as lights to the world , and as Cities set on a Hill vvhich cannot be hid , so vvill the Lord have praise to vvhom it is due , by our upright vvalking and honest conversation , so shall vve all be a svveet smell and a good savour in them that are saved and in them that perish ; Oh! my dear Friends and Brethren , hovv doth my love abound tovvards you , Oh! feel it and let it fill your hearts , for verily you are dear to me , the Lord knovvs it vvhom I 〈◊〉 that you are often in my remembrance , though my body be far beyond the Seas separated from you , yet doth my Soul and life remain vvith you in the Holy Covenant sealed by the Spirit of Promise , vvhere vve shall remain together in rest and svveet peace for evermore after our Testimony is finished : So all you vvho are upright in heart , feel my love and receive my Salutation vvhich springs from the Fountain of love , where I am vvith you as by the vvaters of Shilo vvhich runs softly , vvhere we are watered and refreshed together day by day , that so we grow as Plants of Righteousness in the true vine where we are reconciled to the Father , and one to another in that which Sea and Land cannot separate , where you may all feel me and read me in your hearts , with that which was before words were , and if I never see your faces more in the flesh , the will of the Lord be done , for verily my life is not dear to me , to lay it down for his sake who hath called me out of darkness into his marvellous light , and hath counted me worthy to bear witness of his truth amongst a blood-thirsty people , whose hearts are removed far from the Lord , that so I may finish my Testimony with joy , as the rest of my Brethren have done which are gone before me , for I am freely given up with my dear Brother called William Robinson , wh●se love is dear to you all , to lay down our lives as a witness against this people ; for us to live is Christ , but to dye is gain , for we know that our reward is sure , where we shall enjoy the pure presence of the living God , and be in favour with him for evermore ; Oh! how doth my love abound and run out in tenderness to you all , Oh! my tongue cannot express it , nor my mouth utter it forth as it flowes out to you from the living streams which waters the whole City of God , Oh! feel it and be refreshed . M. S. This is a Copy of W. R. his Letter to the Lords People . THe streames of my Fathers love runs daily through me from the Holy Fountain of Life , to the Seed throughout the whole Creation ; I am overcome with love , for it is my life and length of my dayes , it s my glory and my daily strength , I am swallowed up with love , in love I live , & with it I am overcome , and in it I dwell with the Holy Seed , to which the blessing of love is given from God who is love , who hath shed it abroad in my heart which daily fills me with living joy from the Life from whence it comes ; You Children of the living God , feel me when you are waiting in it , when your hearts and minds are gathered into it , when in the strength of it you are traveling feel me , when it runs from the fountain into your vessel , when it issues gently like new wine into your bosoms , when the strength and power of it you feel , when you are overcome with the strength of love ( which is God ) then feel me present in the fountain of love , wherein are many Mansions ; you Children of the Lord feel me wrapt up with you in the pure love , which destroyes the love which is in enmity with God , which warreth against the Seed which proceedeth from the Father of Love , the God of Truth ; Let nothing seperate you from this Love which is my life , neither words nor thoughts nor nothing else enter betwixt which is contrary to it , for that will stain the place of its abode ; So dear Children who are begotten by love into the Covenant of life and love , keep daily in it , this is the portion that God hath given to his Children to continue in his love which is the life of the Seed , which is raised by the power of the endlesse love of God in the Creature ; I am full of the quickning Power of the Lord Iesus Christ ▪ and my Lamp is filled with pure Oyl , so that it gives a clear light and pleasant smell , and I shall enter with my beloved into Eternal peace and rest , wherein I am swallowed up , with the life of it I am filled , and with it I shall depart with everlasting joy in my heart , and praises in my mouth , singing Halelujah unto the Lord , who hath redeemed me by his living Power , from amongst Kindreds Tongues and Nations ; And now the day of my departure draweth near , I have fought a good fight , I have kept the holy Faith ▪ I have near finished my course , my travelling is near at an end , my Testimony is near to be finished , and an Eternal Crown is laid up for me , and all whose fret are shed with Righteousnesse and the preparation of Peace , even such whose names are written in the Book of Life , wherein I live and rejoyce with all the Faithful Seed for evermore . Written by a Servant of Jesus Christ , William Robinson . The 23. day of the 8th Month , was this given forth , and he suffered the 27th . day of the same Moneth at Boston in New England 1659. This is a Copy of Peter Pearsons Letter wherein is a Relation of M. S. and W. Rs. suffering . DEar Brethren unto whom my life is united in the invisible unlimited power of the Lord God Almighty , I give you a relation of divers passages , wherein is tidings of heavinesse and joy ; Our dear brethren the two Servants of the Lord , William Robinson , and Marmaduke Stephenson , have finished their course in the pure dominion and Eternal Majestie of the Almighty God , and are laid down in Abrahams bosome in the Heavenly Kingdom of endlesse felicity , where the life of all the upright is united with their life to all perpetuity ; So that their memorial shall never rot , for their name their life is left upon heavenly record , and shall never be blotted out from the life of the Tribe of the Faithful . Vpon the 9th . day of the 4th . moneth 1659. the 4th . day of the week had all us English Friends that were abroad in this Country a meeting upon Road Island , the 6th . day following of the same week at a Ferry side upon Road Island , did one friend whose name is William Leddra and I part with Christopher Holder , Marmaduke Stephenson , and William Robinson , we being about to passe over the Ferry , to travel into this part of the Countrey called Plimmouth Colony ; At the end of two dayes journey we came to a Town therein called Sandwich , and the day following had a pretty peaceable meeting , and it was with us if we did escape apprehending in this Colony , to have traveled into Bostons Iurisdiction , but the second and last meeting that we had determined to have at Sandwich , in it we were apprehended and had before the Governour and Magistrates , and by them committed to this Prison , where we have remained 5. moneths and upward ; And being we deny to defray the charges that they have brought themselves into by medling with us ( namely their wicked Officers fees , ) and also refusing to make an engagement to come into the government no more , we are by their Law to remain close prisoners during the Courts pleasure ; But well content we are , rejoycing that we are worthy to suffer as witnesses for the Lord against them , and their Law , and the thick power of darknesse by which they did establish it ; This knowing that for our Testimonies sake bonds must abide us during the Lords pleasure ; The day after we were taken Prisoners , was William Robinson , and Marmaduke Stephenson imprisoned at Boston , where they remained until the 7th . Moneth ; in the forepart of the 7th . Moneth they were had before their Court of Assistance , and after divers passages in their examination , the Iury ( whom they witnessed against as unfit men to try their cause being out of the Doctrine of Christ ) when they gave in their verdit , said they had found them to be Quakers ; So when they were found and judged by their ungodly Law , to be guilty of the sentence of Banishment upon pain of Death , they were returned to Prison again , and after a little time were had again before their Iudgment Seat , and the sentence of banishment upon pain of Death past upon them , against which their Life did arise in power and dominion , being the Lord had commanded them to stay , and William Robinson declared unto them how it stood between them and God , and if they did put them to Death for transgressing their commandement , they would become guilty of Innocent blood , and gave them warning in the Name of the Lord to beware of shedding innotent blood , with more expressions that cut them to the quick ; And although they had passed the sentence of Banishment upon them , yet this overplus to vent their furious mindes in torturing the outward man whilest they had it , they made a decree to have William whipt , and commanded the Constable to get a man that was able to do it ; So a man being prepared and had before their Court , and judged a man fit for their purpose , they had William Robinson into the open street , and there stript him and put his hands thorow the holes of the Cariage of a great Gun , where the Iaylor ( a member of their Church held them till the whipper gave him twenty stripes with a threefold Cord whip with knots at the ends , which stripes he laid upon his body without mercy or pity according to the hearts desire of some of the blood-thirsty rulers , who bad whip him severely ; So when they had inflicted this barbarous action upon his body , then they returned him with Marmaduke Stephenson again to Prison , and wrote an order to the Iaylor to discha●ge the Prison of them forthwith ; The Iaylor when he had taken W. Rs. great Coat from him , turned them out of the Prison , and after some stay in the Town according to their freedom , past abroad into the Countrey within their Iurisdiction , entering into great service and sounding thorow a dark cloudy Countrey which had not been broken thorow before , wherein was found honest desires , and divers were convinced , the Power of the Lord accompanied them , and with astonishment confounded their enemies before them , great was their service abroad in that Iurisdiction for 4. weeks and upwards , and having acquitted themselves like men , upon the 13th . day of the 8th . moneth they returned again to Boston with six friends that did accompany them , and one friend that went out of this Government and met them near Boston , where they were all apprehended and had before the Governour and some of the Counsel ; The seven friends were all committed to prison , and M. S. and W. R. were delivered to the custody of the Goalour to be kept in Chaines in a room by themselves , the which was done , they were shut up in a room by themselves , and chaines laid upon their right legs ; the next week their general Court began , before which they were had and sentenced to die , and so returned to prison again ; upon the 27th . day of the same month was the day appointed that they were to be executed , the night before they had notice given of it , then the latter part of the 27th . day ▪ being the 5th . day of the week after their lecture so called , W. R. and M. S. were had forth of the Prison into the open street , where was one James Oliver who was made C●tain over a band of armed men , by information 2. hundred , which were prepared to guard them to and at the place of execution , with Drum● Colours and Halberds , Guns , Swords , Picks and half-picks , 〈…〉 others on Horseback , to keep off the multitude of 〈…〉 〈◊〉 dear Lambs near the hinder part , and the chief Marshal and the Drummer next before them , the command being given to march to the place of execution , W. R. spake these words saying , this is your hour and the power of darknesse , then the Drummer beat up his drum ▪ and after a little space ceased again ; Then M. Sephenson spake saying this is the day of your visitation , wherein the Lord hath visited you , other words past which were not clearly heard ▪ by reason of the sound of the Drum ; So they walked along in pure retired chearfulnesse to the place of execution , triumphing in the strength of the Lamb over all the wrath of man and fury of the beast ▪ in the pure retired Heavenly dominion of the invisible God ; And when they were come to the Ladders foot , they took their leave each of other and W. R. stept up the Ladder and spake to the People , saying this is the day of your visitation wherein the Lord hath visited you , this is the day the Lord is arisen in his mighty Power to be avenged on all his adversaries , and the rope being about his neck , as he spake the executioner bound his legs and hands , and his neck cloth being tyed about his face , he said now ye are made manifest ; so the executioner being about to turn him off the Ladder , he uttered this expression , saying , I suffer for Christ in whom I live , and for whom I die ; So he being turned off , M. S. went up and spake to the People , saying , be it known unto all this day that we suffer not as evil doers but for Conscience sake ; then be being bound according to the former manner , as the Executioner was about to turn him off the Ladder , he uttered these words , saying , this day shall we be at rest with the Lord ; Thus the Faithful witnesses sealed their Testimony for the Lord against the Dragons power , and blessedly departed with praises in their mouthes , entering joyfully with their beloved into Everlasting Rest. Peter Pearson . Written in Plimmoth Prison in New England , the 6th . of the 10th . moneth , 1659. MAry Dyer an Inhabitant in some part of that Countrey , was likwise sentenced to die when these two friends , were only for coming a second time to Boston , to visit her imprisoned Brethren there , and was carried with them to the place of Execution , and after they two was executed , she stept up the Ladder and had her Coats tied about her Feet , and the Rope put about her neck , with her 〈…〉 , and as the Hangman was ready to turn her off , they cryed out stop , for she was reprieved , and loosing her feet and bid her come down , but she was not forward to comedown , but stood still saying , she was there willing to suffer as her Brethren did ; unlesse they would null their wicked Law , she had no freedom to accept their reprief , but they pulled her down , and a day or two after carryed her out of Townby force ; And yet the Rulers of Boston had the impudence to affirm ( in their Apologie published to vindicate their barbarous proceedings against the Innocent ) that this Mary Dyer accepted her life , promising or consenting that she would depart their Jurisdiction in few dayes and return no more ; thus do they make lies their refuge , and add iniquity to sin . THE END . Notes, typically marginal, from the original text Notes for div A61464e-210 Here followeth a Copy of the Warrant to the Keeper of the Prison . * You are by vertue hereof , forthwith required to discharge the Prison of William Robinson , Marmaduke Stevenson , Mary Dyer , and Nicholas Davis , who were found by the Court and Jury , by their own Confessions , Words , and Actions , to be Quakers , and had sentence pronounced against them , to depart this Jurisdiction on pain of Death , and that if after the 14th . of this Instant September , they or any of them be found within this Jurisdiction , or any part thereof , at their peril . Dated at Boston , the 12th . of September , 59 by Edward Rawson Secretary . 
A86665	----	The immediate call to the ministry of the Gospel, witnessed by the spirit: vvith a true declaration of the persecution and suffering of Richard Hubberthorne, James Parnell, Ann Blayling, by Will. Pickering, who is Mayor of Cambridge. Also an answer to divers letters and mittimusses, against the said prisoners, answered; by them who are sufferers for the truth, and for the testimony of Jesus, Richard Hubberthorn, James Parnell. Hubberthorn, Richard, 1628-1662. This text is an enriched version of the TCP digital transcription A86665 of text R207636 in the English Short Title Catalog (Thomason E812_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 47 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86665 Wing H3225 Thomason E812_13 ESTC R207636 99866675 99866675 167936 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86665) Transcribed from: (Early English Books Online ; image set 167936) Images scanned from microfilm: (Thomason Tracts ; 123:E812[13]) The immediate call to the ministry of the Gospel, witnessed by the spirit: vvith a true declaration of the persecution and suffering of Richard Hubberthorne, James Parnell, Ann Blayling, by Will. Pickering, who is Mayor of Cambridge. Also an answer to divers letters and mittimusses, against the said prisoners, answered; by them who are sufferers for the truth, and for the testimony of Jesus, Richard Hubberthorn, James Parnell. Hubberthorn, Richard, 1628-1662. Parnell, James, 1637?-1656. [2], 13, [1] p. Printed for Giles Calvert, at the Black-Spread-Eagle at the west end of Pauls, London, : 1654. Annotation on Thomason copy: "Septemb: 26". Reproduction of the original in the British Library. eng Hubberthorn, Richard, 1628-1662 -- Early works to 1800. Parnell, James, 1637?-1656 -- Early works to 1800. Persecution -- Early works to 1800. A86665 R207636 (Thomason E812_13). civilwar no The immediate call to the ministry of the Gospel, witnessed by the spirit:: vvith a true declaration of the persecution and suffering of Ri Hubberthorn, Richard 1654 9443 6 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE IMMEDIATE CALL To the Ministery of the GOSPEL , witnessed by the SPIRIT : VVith a true Declaration of the persecution and suffering of Richard Hubberthorne James Parnell , Ann Blaying , by Will Pickering , who is Mayor of CAMBRIDGE . Also an Answer to divers Letters and Mittimusses , against the said Prisoners , answered ; By them , who are sufferers for the truth , and for the testimony of JESUS , RICHARD HUBBERTHORN , JAMES PARNELL . LONDON , Printed for Giles Calvert , at the Black-Spread-Eagle at the West end of Pauls , 1654. The immediate Call to the Ministery of the Gospel , witnessed by the Spirit . WIth a true Declaration of the persecution and suffering for the Gospel , under the tyranny of the Mayor of Cambridge ; which Gospel of Jesus Christ , whereever it was made manifest , the testimony of it was ever sealed with bloud , persecution and sufferings , and it is the same now , working the same effect , and bearing the same seal , as is witnessed . And also an answer to several false reproaches given forth in writing , in three Letters under the hand of Will Pickering Mayor of Cambridge : which herein is discovered and laid open , that so the truth may be cleared , and all Magistrates , Priests and People may discern truth from scandals , and that all simple hearts and minds may be informed to receive the truth freely , without stumbling at reproaches , through which the Prophets , and Apostles , and Servants of Jesus Christ did bear witnesse to the truth , Isai. 51. 7. Heb. 11. 26. esteeming the reproaches of Christ greater riches than the pleasures of the world , and the Apostles were to goe forth to him without the Camp , bearing his reproach , Heb. 13. 13. If ye be reproached for the Name of Christ , happy are ye , for the Spirit of God , and of glory , resteth upon you , 1 Pet. 4. 14. From one whom the Lord , by his eternal Spirit , hath called to bear witnesse to his Truth , and to his Word , and Gospel , made manifest in me by the revelation of Jesus Christ , whose life and conversation hath been blamelesse in the world , whom no outward Law did ever take hold upon for evill doing , but was strict and zealous in an outward profession of God and Christ , exceeding many in wisdome and knowledge in the letter of the Scripture , and had a form of godlinesse , but the power of it I was ignorant of , and was a stranger to the life of God , which the Saints lived in , which spoke forth the Scripture according to their measure , and the Word of God , which the Saints spoke from , I was ignorant of , though I knew the letter , and was a Minister of the letter before I knew the power of the Word of God ; but when the living powerful Word of God was made manifest in me by his mighty power , then I was made silent from speaking any thing of God from that knowledge and wisdom , which was natural , and did arise out of the earth , in which stood my zeal , and profession , and form of godlinesse , which was all without , in words , and outward appearance , and outward righteousnesse , and outward holinesse , & the earthly nature standing , which all outward profession and forms lodge in : but when the Word of God by his mighty power was made manifest within me , spoken from his own mouth , which word was in my heart as a fire which did burn up corruption and uncleannesse , and work out the defiled nature , and by it was all the powers of the earth brought down , and the earth it self shaken , by it the deviss were made to tremble , and were cast out , and in that day did the keepers of the house tremble , and the strong man cry bitterly , and the just Judgements of God did fall upon that nature I lived in , and the terrors and wrath of the Lord took hold upon me , till the flesh was wasted off the bones , that I could number my bones day and night , the terrors of the Lord was upon me , revealed from heaven against all unrighteousnesse , against all my own rightcousnesse , and all my familiars and acquaintaince stood afarre off me , for I was a wonder to all them who lived in that nature that I had lived in , for they knew not the judgements of God against sin , which then was upon me , because of disobedience to the light which did make manifest sin and evill ; but hearing the Word of the Lord in power spoken within me , did confound all my wisdome and knowledge , and made me to be a fool to the wisdome of the world , and to deny the wisdome , and to deny my self , and my own will , and by this Word was I called to come out of my own country , kindred , and fathers house , to doe the Lords work , in obedience to his command , and to stand in his will out of my own will , for I knew the voice of God which called me ; and for this cause did I leave father and mother , lands and living , earthly honour , and earthly riches , which I had , and might have lived in , if I had been disobedient to the command of God , but the Lord called me forth by his mighty power to bear witnesse to him in the world , and to declare and preach forth the Gospel of the Son of God , according to my measure , as it was made manifest within me , and by his Word to declare against all sin , and iniquity , and unrighteousness of men , and in obedience to him who called me did I goe , as I was moved by his eternal Spirit , into severall parts of this Nation , Townes , and Cities , and Countries , in the North and West part of England and Wales , bearing testimony to the truth , and in some parts sealing the testimony with my bloud , and by imprisonments , in persecution , in perils , often under tryals of cruel mockings , scourgings , and revilings , enduring the contradiction of sinners , and doe not account my life dear unto my self , that I may render to the Lord a good accompt of my faithfulnesse , in obedience to him who hath called me into his work , and vineyard , and this is all the wages that the Ministers of the Gospel receive from the world , being accounted as deceivers , yet true , as having nothing , yet possessing all things , as poor , yet making many rich , The servant is not greater than his Lord , John 15. 20. who hath suffered the same things , and hath left a good example , and if it be the will of God that we suffer with him in the obedience to him , are we made willing , not onely unto bonds , but unto death , who doe now bear his reproach ; and by the Spirit of the Lord was I moved , in obedience to him , to come to this Town , where some did receive the testimony of the truth , where I stayed certain dayes , and we had certain meetings publickly from house to house , and the hands of the persecutors was then bound by the mighty power of God , and they limited from acting the persecution which was in their hearts , which now they have acted so farre as their power doth reach , but the Sea must keep its bounds , and cannot break them . Then I passed forth of the Town , as I was moved of the Lord , to another people , till again I was moved to come into the Town , not knowing when I came in whether I should stay two dayes in the Town , but waiting in the will of God , out of my own will , I came , as I was moved , and laboured in travel night and day in the Lords work and service , to make the Gospel of Christ without charge : And coming into the Town upon the 21 day of the six moneth at night , and lay at a friends house in the Town , and in the morning , as I went into the street in the market place , two men followed me , and commanded me to goe with them two before the Mayor , who when I came before him , came unto me , & violently took off my hat & threw it upon the ground and asked me whence I came , and where I had lived , and of what calling I was , and what I came thither for ? unto which I gave an accompt , and said , that if I had broken any Law , or if any man can lay any thing to my charge , let them prove it , and act the Law upon me according to the offence , but none could prove any thing . Then the Mayor asked me , if I would goe out of the Town , else I should be whipped out . Then I answered , when the Lord calls me out I shall goe , for I stand in obedience to the will of God , not to the will of man , and if thou canst prove any thing against me worthy of stripes , prove it , and act it upon me , but I have wronged no man , nor am I guilty of the breach of any Law . Then the Mayor said , I have a Law against thee , I will make thee a wandering person , and a rogue ; which I denied . Then the Mayor wrote a paper to send me to prison , and then read it unto me , which was full of lies ; which I denied . Then he wrote another , which I denied like wise : Then I said unto him , make not lies thy Law , but write that which is true ; and then he threw by that , and wrote another . Then I was moved of the Lord to say these words unto him , Thou that makes lawes in thy own will , contrary to the Law of God , the plagues of God is thy portion . Then the Mayor answered , now I have a Law against thee , thou curses me , and said to them that stood by , if any of you will but take your oath that he hath cursed , we have a Law to punish him ; but none took their oath . Then I answered and said , look in the Law what cursing is , if thou canst prove it to be a curse by the Law , is the Scripture language a curse ? Then he bid me hold my tongue , for he could not endure to hear me , and said , that I should either pay 3 s. 4 d or sit three houres in the stocks : I answered , first prove the Law broken ; but he being in a rage , sent me to the stocks for three houres , and then sent me to the dungeon : And upon the next day , being the third day of the week , one friend coming out of the North , who came to see me , and had travelled 300 miles before he came to me , lying but one night in the Town at that time , as he was coming in the morning to the prison to see me , one Constable took him in the street , and had him before the Mayor , he giving no offence at all , the Mayor fell a beating of him , calling him a wandering rogue , and presently made a Mittimus and sent him to the dungeon , commanding that none should come at him , though no offence was proved against him , and there continued till the seventh day of the week ; then being set free by a Warrant , according to law , we came into the Town , and upon the first day of the week , being met together to wait upon the Lord , the Mayor sent two Constables with a Warrant to bring us two before him , that we might be sent out of the Town , as was expressed in the Warrant ; the Constables having served the Warrant , Justice Blackley coming in at the same time , did show them an Act which they had broken , and so had broken the Law ; and the Constables then went away , and did prosecute the Warrant no further at that time : the next day in the morning one Constable and the Jayler came to the house where I lay , and commanded me to goe with them to the Mayor ; and when I came before him , having nothing against me , asked me , if I would goe out of the Town ? I answered , when the Lord calls me out I shall go , for I stand in the will of God , not in the will of man . The Mayor said , thou dost not follow the examples of the Apostles , for when they were persecuted in one City they fled into another , but we cannot get thee out by no meanes ; and so owned himself to be of the same generation that persecuted the Apostles . I answer , I have done no wrong , no guile , nor violence to any man , nor broken any Law , if thou hast any Law against me , read the Law unto me , and if I have wronged any man , I shall make restitution four fold , according to the Law of God , but proving none . The Mayor said , this is the Law , thou shalt chuse three things : First , whether thou wilt quietly depart out of the Town : Or secondly , go to prison , and be kept close , that none shall come at thee , nor have any thing but what thou earnes to lie upon : Or thirdly , to be whipped and sent out of the Town . And here let all people consider how contrary he acts to the Law of the Nation , for if by the Law he could prove me to be a rogue , or guilty of any other breach of the Law , then here he breaks the Law himself , in giving me liberty to goe away without any punishment according to the offence : and again , here he hath broken the Law , & acts contrary to it , in imprisoning me , & putting me in the dungeon , having no Law against me , but because I will not goe away out of the Town when he doth command me to goe ; and here all people may see , that he who pretends to be a Minister of the Law , hath imprisoned me contrary to the Law . And again , there is no Law in the Nation that offereth these three conditions unto rogues ; as either to depart quietly out of the Town , or be imprisoned , or whipped ; let all who know the Law judge : And so contrary to the Law of God , and the Law of the Nation , doe I , and others of the Servants of the Lord , suffer , under a law made in the will of man ; as one Ann Blacklain hath been kept in prison above three months for declaring against the deceipts of a Priest publickly in the Steeple-house : And James Parnell hath been kept in prison almost three months , and is now put into the dungeon , for setting up of a paper publickly in the market place , that thereby both Priest and people might see the truth cleared , and their deceipts discovered , that so coming to own the truth of God , they might keep the peace , which all the world hath broken by disobedience to the light of Christ , in the conscience , and so for declaring the truth , and publishing it forth in writing publickly , is imprisoned , and no breach of the Law proved against him ; and so they both remain in prison under this pretence , of bringing in sureties for good behaviour , when as they are not guilty , nor no mis-behaviour proved against them , but all who suffer as Christians , in the obedience to the will of God , need not be ashamed . And under the same tyranny and law , made in the will of man , doe I now suffer , onely because that at the command of Will . Pickering Mayor of Cambridge I did not goe out of the Town to fulfill his will , and so have disobeyed the command of the Lord , did he send me to the dungeon , and commanded the Jaylor that none should be suffered to come to me , nor bring any thing unto me , nor that I should have any thing but what I earned : and since I was first cast into this hole , there is severall reproaches , and 〈◊〉 , and false accusations cast upon me and the rest of my brethren ; and I am not suffered to have my accusors face to face , that the law may take hold upon the guilty , and that the truth might be cleared , and my accusors known , for since I was first put into this place , there are three several papers of lies and slanders published forth by Will . Pickering Mayor , under his own hand , the first dated August 23. the second Aug. 28. the third Aug. 29. 1. Accusation . That we are idle wandering persons , and rogues , living upon poor silly people , which some of them are now kept by the parish themselves . I answer , this Accusation is false , for from the Lord are we sent , to declare against all deceipt and unrighteousnesse of men , and against all those who lay heavie burthens upon the poor by deceipt and oppression , and against all who live in pride , and idlenesse and fulnesse of bread , by whom the creation is devoured , and many made poor by your meanes , and you who are rich , who live at ease , and in pleasure , you live upon the labours of the poor , and lay heavie burthens upon them , grievous to be born , and you may the poor complain of , but they who doe receive our testimony there is the heavie burthens taken off , and the poor is cased , and whosoever do receive the truth in the love of it , which we freely declare from the Lord , and hath this worlds good , he cannot see the poor in need , nor want , nor beg their bread , but the truth where it is received opens the bowels of compassion , and takes off oppression and the heavie burthen which the poor groans under , but we are not chargeable , nor our Gospel , not to the rich , nor to the poor , neither doth any who have received us complain , nor is chargeable to the parish , is neither kept nor maintained by it . Therefore in the presence of the living God I doe charge thee to cease from falsly accusing the innocent , who can neither prove us to be rogues nor deceivers , as the fruit of our ministery shall bear witnesse in them who have received it , who can witnesse , that they are led out of much deceipt and ungodlinesse which before they lived in , and we have not been burthensome nor chargeable unto them through idlenesse , God is our witnesse , we have coveted no mans gold , nor silver , nor meat , nor drink , nor apparell ; and here we are falsly accused for the Name of Christ , and for the Gospel sake , which we freely doe declare as we have freely received it . 2. Accusation . The Mayor saith , that the Law makes idle wandering persons to be rogues , those that will not work if they have not any thing of their own to live upon , those that use deceipt full wayes to get maintenance by , these by the Laws of the Land are all rogues , and such are these in my judgement , and in my soul and conscience I am troubled that I have done no more to them then I have done , to rid the Town of them . I answer , here thou hast shewed thy judgement , and made it manifest , that this persecuting will is thy law , and hast acted contrary , which thou hast here declared to be the Law of the Land concerning rogues , who doth keep us here in prison , in the dungeon , under the pretence of rogues , and hath not proved any of these things against us , which thou sayest makes rogues , not to be idle wandering persons , nor hast not proved us to have nothing of our own to live upon , nor hast not proved that we have used any deceiptful wayes to get maintenance by , and here by the Lawes of the Land we are cleared , who are not guilty of any of those things , ●…d so the Lawes of the Land will take hold upon thee and all our accusers , who hath imprisoned us for rogues , when there is no witnesse against us to prove the breach of any Law of the Land , for by the Law of justice and equity we desire to be judged . And thou who sayest , in thy soul and conscience thou art troubled that thou hast done no more to us then thou hast done , that in thy conscience shall witnesse against thee for what thou hast already done , and will let thee see , that thou hast acted contrary to that in the conscience , the light of Christ , and that in thy conscience will condemn thee , and hast acted contrary to the Law of the Land , as by that in thy conscience thou shalt be judged , which will let thee see , that thou art not a doer of the Law of God , nor a Minister of the Law of the Nation , but a maker of lawes according to thy judgements , and acting them upon the righteous , whom the Law was not made for , that thou mayest rid the Town of those who come to witnesse the Law of God to be fulfilled in them , and to establish righteousnesse in the earth , and to bring people from under the transgression of all Lawes , to witnesse one Law giver , Jesus Christ who is our Law giver . 3 Accusation . The Mayor saith , that one of us told him when he desired him to goe out of the Town , that he would not , for he was sent to destroy the Town . I answer , this Accusation is false , for there was not such a word spoken , neither can any such thing be proved , for we came not to destroy men lives , but to saye them , and to preach Jesus Christ the Saviour of the world , and doe speak from the Lord to that in the conscience of every one , the light of Christ , which will let every one in particular see , that his destruction is of himself , and by the light of Christ , unto which we are made manifest in every mans conscience , are we cleared from all such slanders and reproaches , which are falsly cast upon us for the Name of Christ , who was reproached as we are , and his reproaches we bear daily , and are not ashamed of , as the Scripture saith , which by us is witnessed daily ; and the Laws of the Land , being executed in justice and equity , will take hold upon our accusers , and clear us . 4. Accusation . That we have left our honest Callings , one being a Husbandmanservant , and another a Shooemaker , and now living upon the labours of other men . I answer , we are in our Callings whereunto the Lord hath called us , and doe abide in our Calling , and he that doth abide in his Calling abides with God , and this I witnesse , who am called from father and mother , lands and livings , and from the cutward imployment which I lived honestly in , but was never servant to any man in that Calling , that accusation is false ; and my call is to the work of the Lord , to labour in his vineyard , who once had a vineyard without to labour in , as you have , who live in your earthly possessions and habitations , and that calling was lawfull in its place , and I did abide in it till the Word of the Lord came and called me from it into his work , who now cares for me , and provides for me , without taking thought or care what to eat , or what to drink , or wherewith to be clothed , for after all these things doe the heathens seek , who knowes not God , and my call is from God immediately , not from man , and in the Scripture I have a cloud of witnesses : who were all called by God , and left their callings : Elisha was called from the plough as he was following the plough , 1 Kings 9. 10. and David was called from keeping the sheep , who was a Shepherd , 1 Sam. 16. 11 , 12. and by the Word of the Lord was Jeremiah called to be a Prophet , who said , he was a child , and could not speak , but the Lord said , that he would put his Word in his mouth , and that he should goe whithersoever the Lord commanded him , and that he should not fear the faces of men , for he would deliver him , and that he should speak whatsoever he commanded him , Jer. 1. 5 , 6 , 7 , 8 , 9 , 10. And by the same Word was Amos called , as he was following the flock , who was a herdsmand , and a gatherer of Sicamore fruit , Amos 7. 14 , 15 , 16 And the Apostles were fisher-men , and trades-men , and Paul a Tentmaker , & ●hose all left their honest callings to do whatsoever the Lord commanded them , some to prophesie , and some to preach the Gospel , and the same Word of God , and the same Call , and the same Spiri● I doe witnesse , by which I am called from my outward calling ; and by the same Law , by which I am accused for leaving my honest calling , and commanded to it again , by the same would Elisha be accused , and commanded to goe to the plough again ; and Amos for leaving the flock and vineyard , to goe to prophesie in the Kings Chappel at Bethell ; but Amasiah the Priest was offended at Amos , for leaving his calling , and for prophesying at Bethell , and commanded him to goe away , that he should neither prophesie , nor eat bread there , though he was commanded of the Lord : And the same Spirit doth appear in you , both Priests and Magistrates , in Cambridge , with them who are sent of the Lord , and commanded as Amos was : And you say this is the Unversity , and you have Teachers enough of your own , but none of them can witnesse , that the Lord ever called them , or commanded them : but they who are called and commanded by the Lord , and in obedience to him do come , them you command to goe cut of the Town to follow their callings again , and so by the same Law command the Prophets to their callings again , and the Apostles to their netts again , and Paul to make Tents again , and Mathew to the receipt of Customes again , which they were all called from ; but Amos did not goe to Bethell to be a herdsman , but to declare the Word of the Lord ; nor the Apostles did not goe to fish , and to their netts again to get their living , but they were made fishers of men : And were persecuted from City to City , and threatned , and straitly charged to speak no more in that Name , and to depart their Coasts , as I am commanded to depart from Cambridge to teach in my own Country ; but they obeyed God rather than man , and were not idle wandering rogues , though they had left their lawfull callings , and had no certain dwelling place , but did goe whithersoever the Lord commanded them , to preach the Gospel to every creature , and to all nations , and took no thought what to eat , or what to drink , nor wherewith to be cloathed , and did eat no mans bread for nought ; and the same I witnesse ; and the Prophets , nor the Apostles , when they were put into prisons and dungeons , you doe not read , that they were forced to work to fulfill the will of their persecutors , nor that ever Paul , nor the rest of the Apostles , nor Servants of Jesus Christ , when they were cast into prison , or dungeons , that for the testimony of Jesus , that ever they were charged or commanded to beat hemp , or else not eat , as the Task-master of Cambridge doth command , but their labour and work was to beget into the truth , and some were begotten in their bonds , as Paul witnessed in the Epistle to Philemon , 10. vers. and the Apostle Paul suffered trouble , as an evill doer , even unto bonds , but the Word of God was not bound , 2 Tim. 2. 9. This is a faithful saying , If we suffer with him we shall also raign with him , if we deny him , he also will deny us : And for his sake , who hath called me , doe I suffer all things , and endure all things , and am not ashamed of his sufferings , but in obedience to the will of God , doe I deny the will of man , and suffer by the will of man , God is my witnesse , and my conscience also bearing me witnesse in the presence of God . And this of the Lord I was moved to publish forth , that the truth may be cleared from scandals , and the persecution and tyranny of unreasonable men made manifest to all sorts of people , who come to see , and to read with understanding ▪ and here have cleared my conscience , being free from the guilt of the bloud of all men , and have laid thesin to the charge , and to the door of those who are guilty . From a Servant and a Prisoner of Jesus Christ in Cambridge , RICHARD HUBBERTHORNE . A Coppy of a Mittimus made in the will of the Mayor of Cambridge . To the Keepers of the Touleboth in Cambridge . VVHereas James Parnell hath been brought before me , and hath been examined , and hath confessed , that he was sent to this Town to set dissention in this Town , in many particulars , as by his examination may fully appear , and further , hath confessed that he set up a paper in the Market , the last market day , in this Town , which is a Libell against the Ministers and Magistrates of the said Town , and further misdemeanours is proved against him : these are therefore in the name of the Lord Protector of England , that you receive him into your custody , and him safely keep , that he may be forth coming to answer the premises the next Sessions : fail not at your perill . Given under my hand , 3d July , 1654. Will. Pickering Mayor . A Reply to the foresaid Mittimus . AS for my coming before thee , it was by thy Authority , for I was in a friends house , called Justice Blackley , and there was a man , called a Constable , in a shop over against the house , waiting for my coming forth , and as I was going over the way , with some writings in my hand which concerned the truth of God , the Constable , so called , came and met me , and told me I must goe with him , and I said , if he had authority I should goe with him , and he said he had ; and so in obedience to the Authority I went along , and he brought me before thee , and thou came violently and took off my hat , and cast it upon the earth , calling me rogue , and other such like termes , which was in thy will , and not in thy law , and therefore thou art not fit to be a Magistrate , for he that is guided by his own will is not fit to be a Magistrate , for he makes his will a law , and the law is not to be made by the will of man ; and then thou came and caused my pockets to be searched , and thou took my writings from me , and said , there might be some treason in them , and I said , if there was any thing under the Law , let me suffer by the Law ; and thou came violently once or twice as if thou wouldest have smote me , calling me rogue , and witch , and the like ; and I said , if thou couldest prove me either a rogue , or a witch , let me suffer as a rogue or a witch ; but whether this be in thy law or no , I know not , so I shall leave it to those who knowes the Law to judge of it ; but I am sure it is contrary to the Law of God , and so to that thou art a transgressour , and by him thou must be judged : And then thou asked me , why I came to the Town to make division : And I said , Christ came for the same , to set at variance father against son , and son against father , as the Scripture makes it appear , Mat. 10. 35. and I witnessethe same fulfilled , and this thou sets as an article against me . Now let any one consider , if thou wouldest not imprisoned Christ if he was personally here , but in as much as thou doest it to one of his , thou doest it to him , Mat. 25 , 45. and here thou hast manifested thy self to be a Tyrant , who imprisons the Servants of Jesus Christ for confessing him , who begins the warre wheresoever he comes , his first appearance is with the sword to that which is for the sword , and bring peace and deliverance to the captives , and to lead captivity captive , Luke 4. 8. and this we witnesse fulfilled , and for this end are we come to the Town of Cambridge , which is one of the devils strongest holds , from whence he sends forth his messengers into the world to deceive the Nations , but the Lord is come to beat up his quarters , and now the warre is begun , and the devil hath cast some of us into prison , but still the warre goeth on , and the Lamb will get the victory , and the Beast , and the false Prophet , and all that have the mark of the Beast , must be cast into the lake that burneth , &c. Rev. 20. 10 , to the end . Rev. 19. 20. And then thou examined me if I owned a paper , which thou shewed me , and I said I did , and thou set that down as an article against me , for putting up a paper , which thou sayest is against the Ministers and Magistrates of Cambridge , and here thou accuseth the Ministers and Magistrates of Cambridge , to be corrupt and heathenish , for the paper onely declared against corrupt Magistrates , and heathenish Priests , wheresoever they are , and so if there be any Law transgressed here , it is thou that hast transgressed it ; and so for these things thou sent me to prison , and thou sayest , for other misdemeanours , and not one of the Town of Cambridge can tax me for any misdemeanour , for I am redeemed out of the generation of misdemeanours , and was bound to good behaviour , by a stronger bond than man can make , before I came at the Town of Cambridge ; but let any who hath understanding judge , whether thy behaviour or mine was the more like misdemeanour ; but for this cause thou sent me to prison , but I know not by what Law , but thou sayest in the name of the Lord Protector of England , but I believe him , whom thou callest Lord Protector , would deny to own it , for if he should own it , he would own tyranny and oppression , and would shew himself to be an oppressour of the truth of God , and a Protector of tyranny and oppression , and the Lord Protector of heaven and earth would cut him off , and if he wink at such Tyrants as thou art , the Lord will smite him with his sword , and will cut him off from off the face of the earth , and set another in his room , as he hath had examples before him : And thou bragged to me of a tyranny done by thee , and said , thou caused two of my sisters to be whipped the third day , 1653. but I tell thee , the Lord God of all power will whip thee with a rod of vengeance , and him too , whom thou callest Lord Protector of England , who hath the power of England in his hand , if he uphold or suffer such tyranny , or any punishment to be acted against or upon any tender consciences , contrary to the Law of God ; and so I leave him without excuse in the presence of the Lord , and judgement at thy door , who callest thy self WILL . PICKERING . A Reply to some Speeches objected against Ann Blacklane , called Quaker , in Touleboth , by one Phillip Johnson , calling himself a Minister of the World , and calls these sayings dangers , and damnable doctrines , errors and heresies . Object . 1. THat she said , the Scriptures written by the Prophets and Apostles are not the Word of God , but Christ , and that the Scriptures are not sufficient light and meanes to find Christ , and for us to rely upon , contrary to these places of Scripture , Mat. 1 24. 2 Pet , 1. 17. Thou enemy of all righteousnesse , how darest thou call thy self a Minister of the Word , and art ignorant of the letter which witnesseth with the Word , and saith , the Word became flesh , which is Christ , and in the beginning was the Word , and the Word was God , John 1. 1 , 14. and this the Prophets and Apostles witnessed ; and thou , who sets thy self to witnesse the contrary , art no Minister of the Word , nor of the letter , which witnesseth with the Word ; but art shut out from both , and art for condemnation , by the Word : And thou that callest this damnable doctrine , callest the doctrine of the Apostles damnable , who preached Christ the Word ; and here I openly declare against thee to be a blasphemer of the Truth of God , and the Scripture , which thou talkes of relying upon , will witnesse against thee to thy condemnation , and all that takes thy part : and he who hath all the Scripture in notion , and wants the life , is without , feeding upon the husk , with thee , who puts the shaddow for the substance , who hath the form , but denies the power ; but the Scripture is serviceable in its place , and is a true witnesse for the truth of God against such liers and blasphemers as thou art , who takes the letter to talke of , and would destroy the Life ; and so these Scriptures which thou hast set down , may stand and witnesse against thee , who art a sayer but not a doer . Object . 2. That she said , she hath attained to the Light of Christ , without the help of Scripture , by an immediate call from God , and thou sayest , contrary to these Scriptures , Rom. 10. 14. Iohn 5. 39. Reply . Those Scriptures which thou bringest to witnesse against the Light , which was spoken from the Light , shall stand and witnesse with the Light , against thee , who art an enemy to the Light , and who witnesse the Light of Christ doth witnesse it by Christ , without the help of Scripture , and the Scripture doth witnesse the same , that Christ is the Light of the world , and doth enlighten every one that cometh into the world , John 1. 9. without the help of Scripture ; but thou that hates the Light art for condemnation by the Light , which is the life of the Scripture , but the Scripture is serviceable in its place , but thou who lives in darknesse takes it out of its place , and so wrests to thy own destruction . Object . 3. That she said she is without sin , and that she cannot sin , nor break the Commandments , but keep them all , and all other are in condemnation , that are not like her . Reply . Here thou art a false accuser , and a lier , for this she did not say , but thou that pleadest for sin livest in sin , and art in the fall under the curse , upholding the devils kingdome , which is sin , and so art no Minister of Christ , who comes to destroy sin , but a Minister of the devil , who comes to uphold sin , and he , who was a Minister of Christ witnessed , that he that is born of God sinnes not , neither can be sin , because his seed remaineth in him , 1 John 3. 9 and all the Ministers of Christ witnesse the same ; and thou , who art a Minister of the devill , pleads against the Ministers of Christ , because thou art a drunkard , and live in sin , and so must have the wages of sin , which is destruction , and all who lives in this generation , pleading for sin , for he that cannot witnesse cleansing here , shall never be cleansed , for as the tree falls so it lies ; and thou that calls this damnable doctrine , art in the damnable estate of the devill , blaspheming the truth of God , and denies Christ come in the flesh , and so art Antichrist , and who have the image of God are like one another , and who are not like , they have the image of the devill , and so are in the state of condemnation . Object 4. That men ought not to acknowledge Superiors , nor to give reverence . Reply . Before the fall there was no Superiors , onely man Lord over all Creatures , Gen. 7 , 28. but not man to be Lord over man : and amongst those who were redeemed there was no Superiors , onely Christ the head , and the rest fellow Servants , and here who would be the greatest should be the least , and he that respects persons commits sin , Jam. 2. 9. and here thou and thy Superiors are in the fall , lording over one another by your corrupt wills , and as for reverence , I say , reverence to whom reverence belongs , he that can receive it let him . Object . 5. That she said she is perfect in this life . Reply That is false , but thou that pleadest against perfection in this life , wast never in this life which is perfect , nor art no Minister of Christ , but of the devill , who pleads for imperfection ; whereas Christ said , Be ye perfect , even as your heavenly Father is perfect , Luke 5. 48. and the Minister of Christ witnessed and said , as he is so are we in this present evill world , and he that hath this hope purifieth himself , even as he is pure , 1 John 2. 3. and here thou art found in the kingdom of the devill , which stands in imperfection , and all who witnesse with thee ; for the Kingdome of God is pure , and nothing that is impure can come therein . Object . 6. That she knoweth and can judge of mens hearts , and that Christ in her judgeth others , and all others , that are not such as she , are carnall , heathens , vagabonds , children of the devil , enemies of God , and murderers , and in the gall of bitternesse . Reply Here with thy serpentine wisdom thou hast mingled truth and falshood together , that all might goe current for truth , but the day hath made thee manifest , and thy heart is known to be Judas heart , who professeth Christ in words , and in thy heart murders him ; and thou art discerned and judged by the Spirit of the Lord in Ann Blacklane , I being of one Spirit with her witnesse it , and this thou shalt witnesse to thy woe and misery , and here thou hast razed thy self out from being a Minister of Christ who art a naturall carnall man , and knowes not the Spirit of God , which searcheth the heart and trieth the reines , Heb. 4. 12 , which the Ministers of Jesus Christ witnessed , and said , the spirituall man discerneth and judgeth all things , 1 Cor. 2. 15. and witnessed and said , it is no more I but Christ in me , and without are dogs , whoremongers , adulterers , carnall , h●athens , vagabonds , children of the devill , enemies of God , and in the gall of bitternesse , and drunkards , and here art thou , and all that joynes with thee to persecute the truth of God , and must be cast into the lake that burneth , for the new Covenant is but one , and the way is but one , and the truth is but one , and they that are not with us are against us , and here art thou in the damnable estate of the devil , who calls this damnable doctrine . Object . 7. That she and such as she are onely enlightened , and sent of God to reprove the world of sin . Reply If thou wast a Minister of Christ thou wouldest witnesse the same , for all who are sent from him are sent from one , and are guided by one , as they abide in one , and are all of one heart and one mind , Act. 4. 32. Epistles written in one anothers hearts ; and thou that callest this damnable doctrine art of one mind with the devill . Object . 8. That she said there is no outward Christ according to his manhood , but that Christ is onely within us . Reply . This is false , and here thou art a lier of thy father the devill , but we witnesse Christ come in the flesh , but this thou canst not witnesse but art in the state of reprobation , who knows not Christ within ; and those who knowes Christ no nearer than the heavens above the skies , hath no profit by him , but is in the state of reprobation , as the Scripture witnesseth , 2 Cor 12. 5 Object . 9. That she said , they that have the Spirit cannot fall into sicknesse , diseases , distempers of the body . Reply Here again thou art taken with a lie in thy mouth , for what she said as concerning this , was concerning her own condition , since she witnessed the Spirit of the Lord . Object . 10. That she doth not seek to lead men to the Scripture but from them , Reply This is false , for they who witnesse the life of the Scripture cannot deny the Scripture , for it is their own ; but thou , and such swinish natures as thou , must be shut out of the Scripture , who takes to talk of , or to make a trade of , and are ignorant of the life , and would destroy the life , who have the form , but deny the power , 2 Tim. 3. 5. such must be shut out of the Scripture , for what should swine doe with pearles , Mat. 7. 6. whose life is in husks , and there thou feeds , and all who have the letter and wants the life . Object . 11. That she said , no man ought to swear before a Magistrate , and that no Magistrate ordained of God will cause men to swear ; and thou brings the old Covenant to maintain swearing , Gen. 24. 3. Reply Hear every way thou Serpent pleads for thy life , which is sin , but Christ the new Covenant , who is the end of the old Covenant , said , that it had been said in the old time , thoushalt not forswear thy self , but shalt perform unto the Lord thine oath , Mat. 5 ▪ 33 , 34. but I say , swear not at all ; yet the devill in thee runs into the old Covenant to maintain swearing , and so would have Scripture to maintain his Kingdome ; but the day hath made him manifest , and those who puts any to swear , are still in the old Covenant , for in the new Covenant no swearer can come . Object . 12. That she said , men ought not to pray , and that I my self ought not to pray . Reply . Even now thou wast pleading for swearing , and now thou art pleading for praying but the prayer of the wicked are abominable , Prov. 15. 8. and thou who art a drunkard art wicked , and hath nothing to pray , but Cains generation , murdering the righteous , whose Sacrifices the Lord will not accept ; but he that can witness Christ risen can pray . Object . 13. That the Scripture doth not trie the Spirit . Reply . The Spirit was before the letter was , and thou hast the letter , but canst not trie the Spirit , but those who have the Spirit of the Lord , have tried thy spirit without the letter , and hath found it to be the Spirit of the devill , who hath ever reviled and persecuted the truth of God , which calleth the doctrine of Christ damnable doctrine . And thou sayest thou wilt justifie , that all these her sayings are false , and will be ready to maintain them by this power . Reply I doe testifie and witnesse by the Spirit of the Lord , that thou art a naturall carnall man , and knowes not the things of God , 1 Cor. 2 : 14. therefore thou Serpent be silent , and talk nor meddle not with the things , least he come with a bigger power then thine , and cut the asunder , and cast thee into the lake that burneth , then shalt thou know what thou hast done , and all who plot and lay their heads together , devising how to shed the innocent bloud , it were better for them they had never been born , Mat. 23 : 35 , for upon that generation shall come all the righteous Abel , even untill now , and this I witnesse by the Spirit of the Lord , who am chosen out of the world , to be a faithfull witnesse for the truth of God against all who doe oppose it . JAMES PARNELL A Prisoner for the testimony of JESUS at Cambridge . 
A42036	----	A most excellent and pathetical oration, or, Declamation of Gregory Nazianzen's stigmatizing, and condemning the Emperor Julian for his apostatising from the truth and containing, by way of history, the persecution of the Christians during his reign, the confutation of pagan abominations and the obscenity, as well as absurdity, both of the substance and ceremonies of their pretended religion, with respect unto its doctrine and the ... ceremonies approved of among the primitive Christians. Gregory, of Nazianzus, Saint. 1662 Approx. 210 KB of XML-encoded text transcribed from 105 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42036 Wing G1879A ESTC R293 11941784 ocm 11941784 51284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42036) Transcribed from: (Early English Books Online ; image set 51284) Images scanned from microfilm: (Early English books, 1641-1700 ; 31:17) A most excellent and pathetical oration, or, Declamation of Gregory Nazianzen's stigmatizing, and condemning the Emperor Julian for his apostatising from the truth and containing, by way of history, the persecution of the Christians during his reign, the confutation of pagan abominations and the obscenity, as well as absurdity, both of the substance and ceremonies of their pretended religion, with respect unto its doctrine and the ... ceremonies approved of among the primitive Christians. Gregory, of Nazianzus, Saint. [2], 206 p. Printed by W. Godbid for H. Herringman ..., London : 1662. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Julian, -- Emperor of Rome, 331-363. Church history -- Primitive and early church, ca. 30-600. Persecution. Christian martyrs. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A most Excellent and , and 〈◊〉 ORATION , or DECLAMATION OF GREGORY NAZIANZEN'S Stigmatizing , and condemning the Emperor JULIAN FOR HIS Apostatising from the TRUTH , AND ●ontaining , by way of History , the Persecution of the Christians during his reign , the Confutation of Pagan abominations , and the obscenity , as well as absurdity , both of the substance , and Ceremonies of their pretended Religion , with respect unto it's Doctrine , and the more , or lesse , consequential Ceremonies , approved of among the Primitive Christians . London , Printed by W. Godbid , 〈◊〉 〈◊〉 〈◊〉 at the Blew-Anchor , at the lower walk of the New-Exchange , M. DC . LXII . GREGORY NAZIANZEN THE DIVINE . His upbraiding the Emperour JULIAN for his Apostacy . HEAR this , all ye people , give ear unto me , every inhabitant of the earth ; for with a strong loud Trum●et , and as mounted on a high ●ower , looking on all sides , every way , I call , to assemble you toge●her : Hearken , Countries , Na●●ons , and Languages , all sorts of Men and Ages , every one that ●ow is , or hereafter shall be : Yea , ( to make my Summons the more universal ) listen , I say , all ye Powers of Heaven , and Angels altogether , by whose irresistable means a great Tyrant was destroyed ; a great one , and not such a one as Sihon King of the Amorites , or Ogge the King of Bashan , petty Potentates , and destructive to the Israelites onely , a small portion of the Universe , but the Apostate Dragon , the great Wit , the All-daring Assyrian , and common Enemy of the whole world ; who not onely threatned ruine and destruction to all the Earth , but also hatcht despiteful imaginations , and belched out most abominable blasphemies against the Almighty . Hear , O Heavens , and give ear , O Earth , ( for the times require I should use the loftiest terms of the most Seraphical Prophet , who spake the highest of all the rest ) neither is it to small purpose , he calling and invoking them for witnesses against a cast-down People of Israel that had sinned against God , if I appeal unto the self-●ame creatures , against a Dragon , a Tyrant , who had as highly trans●ressed against the same God , to ●is own irrecoverable downfall , ●nd , as a just reward for that his ●●tragious wickedness . Hear also , if thou hast any sense , ●ou Soul of that great Constance , 〈◊〉 the Cristian Souls of Empe●ours that were before him : Thou ●●ul , more especially , of Constance , ●ho having attain'd the inheritance 〈◊〉 Jesus Christ , hast advanced his ●orship upon earth , and so well ●●ablished his Authority with the ●●esent Age , that , of all the Emperors that ever were , mad'st thy self the most venerable , and commendable for the same . But , O dire misfortune ! the like whereof was never heard , that thou couldst not foresee an unlucky mishap , unworthy altogether , and incompatible with the merits of thine other illustrious Acts , namely , Thy making way for that Man's rise unto Empire and Rule amongst Christians , who , of all other , became the greatest Enemy and Persecutour of the Christians . In which one Act , to ill purpose , thou mis-imployed'st thy clemency and courtesie , by unfortunately preserving him to life , who was the death of so many , that far excelled him in all manner of vertue and piety , while they lived . Nevertheless , that the soul of thou , the aforesaid Constance , now receivest great solace , I verily assure my self , as well in perceiving that his wickedness long since extinguished , and Christianity reduced to its pristine integrity , as in this my discourse , which , at present , I offer to God , as a more acceptable sacrifice , purer , and better , I suppose , than those of beasts , or other vain and detestable immolations of meats and drinks , the magnificence and greatness of which sacrifices declared more ●learly unto all the world their im●iousness , and ( as I may so term 〈◊〉 ) foolish wisdome in so doing . ●or the custome and practice of ●●esh and blood , siding with dark●ess , abandoned the light of truth , ●hich , while but glimmering upon ●●rrupt natures , the fruit thereof 〈◊〉 came dry , and in an instant withe●●d , together with the abomina●●e stock , that , for a time , sustain●● them . The rooting out of ●hich unfortunate wretches , be●●g men , sometimes of greater ●●rldly wealth than other worthi●●ss , hath rendred them equally 〈◊〉 famous , as well for their pre●●pitate downfal , as prophane 〈◊〉 worthiness , to all succeeding 〈◊〉 . As for my self , who offer unto God a sacrifice of thanksgiving , and pay my vows to the most High , who is he that can set up a Theater of Thankfulness , equal in any sort to the least grace we have received ? Or , what Voice thunder out thanksgiving in that manner as is most fit , for such ineffable benefits , as I would have it ? What Auditors , with me , will entertain the words I am now a framing ? The retribution I am , at present , about to render unto the Divine Word through discourse in words , though not so agreeable perhaps to the efficacy of that gracious appellation the Word , wherewith h● is so pleased ( among many other Titles assumed by him ) to accep● of ? Again , the sting of infamy b● reproach in words , as a deserve● and due punishment to him , wh● made it a crime unto Christians i● the Greek Tongue to make use o● words ? In which regard , out of 〈◊〉 pernicious envy , and hatred towards us , he forbad all Christian● the use and exercise of speaking that , which ought to be common to all men . In which his so doing , ●s if to him alone the propriety ●herein wholly belonged , thinking thereby to have more reason then ●ll other , he shewed himself thereby the most foolish and unreasona● of all men , and that for two rea●ons ; First , Because thereby he ●eclared himself to be of opinion , ●hat the Greek tongue was to be ●ade use of onely for the service ●f Religious matters , and not like●ise as indifferently for all other ●urposes , according to the usual ●anner of uttering whatsoever no●●ons of the mind in that self-same ●ialect : Just as if under the name ●nd notion of Trading , he should ●orbid , at the same time , the use of ●ll manner of Trades practised ●mong that Nation . Secondly , Because he thought we were so dull , ●s not to perceive the things he ●id , to be done on set purpose , ●hereby greatly to deprive us of so ●onsequential a benefit : we making some account of the excellency of that language , and he fearing thereby his impiety , might the more easily be convinced . As if arguments had their force in the elegancy onely , and appropriating of Greek words to the same purpose , and not in the knowledge rather of simple and sincere truth . Besides , having a tongue , it 's less possible to hinder us from setting forth the truth therewith , than from otherwise adorning the same with eloquence in that language . So that , being inhibited by Julian's Ordinance to learn Greek , he might hinder us onely to speak as the Athenians did , that is to say , more elegantly , perhaps , and properly : but never the more , for all that , retain , or stop the currant of truth it self . Whereby he made his weakness appear sufficiently , and yet never the more with-held himself from being reproved , and confuted , having over and above acknowledged , that in that he had nothing to doe to meddle , or to trouble his head with such matters . The truth is , It was not for a man who had no great assurance , either in the truth of his own Re●igion , or in his own ability of ●eaking well , to go about to hin●er us from speaking ; no more ●han if he should think himself the ●aliantest Champion in the world , ●nd thereupon forbid all gallant ●hen , either to fight , or to enter ●●to the lists with him . No , so to ●o would be thought rather a sign ●f a fearful Coward , than valiant Captain , seeing the prise is won of ●hose that fight , and not of them ●●at sit still ; of those that have ●●eir full strength allowed them , ●nd not of the maimed , or that are ●●ated in any part of their vigour 〈◊〉 try mastery with . If there●ore thou beest in fault , for hin●ering on thy part the means of ●ombating , and wilt not suffer 〈◊〉 to fight , therein thou shew●●t thy self overcome , and thence ●all I carry the victory against ●ee without contending , because thou permittest me not to fight . See then the fine doings of this wise Emperor , and Law-giver , who , that there might be nothing free , whatsoever , from his Tyranny , hath published his own folly , by being , in the beginning of his Reign , desirous , and undertaking after to exercise that his Tyranny on words , and on the Art of eloquent speaking . It will be a most fitting thing for me notwithstanding , to render all possible thanks to Almighty God , with the words of my mouth , for recovering so to do through his providence to offer up unto him all kind of honorable sacrifice , not sparing any thing therein , either of goods , or other inheritance possessed by me ; who , having run the hazzard both of the times , and of his Tyranny , have been preserved however , by the onely providence of God , for that purpose , whom , before all things , we are bound nevertheless , both with our words and deeds , to glorifie after that man●er . As out of an abundant Harvest , ●herefore , common to all partakers ●ith me of such his grace , I 'l fi●●sh the intended discourse I have 〈◊〉 say of Words , fearing , if I stretch 〈◊〉 speech farther , I be longer ●han is requisite , and somewhat ex●●avagant beyond the due bounds ●● that subject , for which I came ●ther to dilate of . And now , me-thinks , I perceive ●y discourse well-nigh approach●h , and advanceth it self , in a ge●●ral congratulation , to all that I ●●hold at present . And therefore , ●call unto a spiritual Dance , and ●efreshment all you , who in fast●●g , weeping , and praying , pass ●●ys and nights to obtain deli●erance from oppressing evils , ●●ounding a most assured remedy ●●ereof on Hope , that never fail●h . I call , in like manner , those , ●ho have suffered infinite pains , ●avels , and vexations , through ●●eat and d●verse torments of the times , been made a spectacle to Men and Angels , ( as the Apostle speaks ) their bodies abased , but their souls remaining invincible , doing all things through Christ that strengthneth , and comforteth them . And you , after the same sort , who , undervaluing ( the object of mortals malice ) wordly honors , have taken in good part the spoiling of your temporary goods , have , for a time , been injuriously separated from your Husbands , Wives , Fathers , Mothers , Children , or any other , in whatever degree of blood , affinity or friendship , allyed unto you , were willing to participate with your Saviour , in the fruit of his blood-shedding , and otherwise suffering for his Name-sake , being now able to say and sing with the Prophet unto God , Thou hast caused men to ride over our heads , we went through fire and water , but thou broughtest us out into a place of safety . I call , on the other side also , to this famous Banquet , all those , who , acknowledging God above all things , have hitherto re●●ined an assured faith , notwith●●anding the mysteries of Provi●●nce , which , oftentimes out 〈◊〉 contrary accidents , draw un●oked for events , and by vertue ●●ereof , win us as evincingly to ●epentance , our reason being for●erly carried away with perverse ●●petuosity , which should have ●●en held out , or renewed it self , 〈◊〉 not being so envious at the fool●sh , ( as the Psalmist hath it ) when 〈◊〉 saw the prosperity of the wick●● ; but rather conforming our ●●lves to the will of God , and con●●uing constant to the end , by put●ng little repose in what we saw ●resent before our eyes ; which ●eing brought to pass nevertheless 〈◊〉 we would have it , should con●●rm and further fortifie us in the ●●uth . I call , also , you , who have ●our minds wholly fixed on the ●ca●fold , and great Theater of this ●orld . In doing whereof , I will 〈◊〉 the words of Esdras , saying , ●ome hither , women , who come to see the plays , and stop the eyes of your minds , keeping them from errors and deceits , know , it 's the same God that 's exalted among the Nations , exalted in all the earth : In all times , and things , he hath wonderfully and extraordinarily made himself known , but never so manifestly never so evidently , as at this time . Moreover , would to God there were even in this good company , in this numerous Troop , which heretofore chanted with us , not a feigned and unsavoury Song , and whereunto we gave honorable way , have opinion they 'l one day render themselves worthy of reproof . But I wonder wherefore they are so retired apart from us , and marvel how , in so solemn a Rejoycing , they are not present with us , and that contrarily they have made a particular Dance , which falls not at all in any good cadence . They 'l pardon me though I speak after this manner , and that zeal encites me to declare and manifest things as they are . Notwithstanding I will ●●eviate the stinging of my tongue , 〈◊〉 the honor of the hope and pre●●rvation of my brethren , having ●●w more respect to the antient ●●●endship , then to the neglect I 〈◊〉 . But yet because hereafter I ●●all be more patient , I will be ●ore vehement at present in chid●●g and reproving . I exclude then 〈◊〉 of this Assembly with grief and ●●me trouble , a sort of men , la●enting at that they understand 〈◊〉 , grieving at that they feel for there lies the pity of their ●il ) however I reject it . These 〈◊〉 they who have not sowed on 〈◊〉 and firm ground , but their 〈◊〉 fell upon stony places , where ●●ey had not much earth ; The ●●me are they that hear the word , ●nd for a while with joy receive it , 〈◊〉 have they not root in themselves , ●nd therefore dure but for a time ; ●●r when tribulation or persecution ●riseth because of the Word , by and 〈◊〉 they are offended . I will banish from this company yet further off those that are worse who departing from him that ha● purchased , and conducted them t● a place of greater safety , and magnificence , have given no manner o● resistance to the times , or to thos● that cousen'd them into a miserabl● and slavish captivity : but rather with obstinate alacrity , shewe themselves perverse , and of no reputation , being scandalized at th● good word of God , and suffere● themselves to be carried awa● without any affliction , or tentatio● at all assaulting them . Nay rather , ( like inconsiderate wretches 〈◊〉 they are ) either to gain some littl● temporary estate , or retain other evil gotten goods , have sold their eternal salvation in exchange forsuch transitory trash , such riches ( falsly so called ) of short continuance . And now , seeing we have cut off from this noble Assembly , that which is superfluous , let us take courage , and purifying our bodies and souls as much as is possible for us , all agreeing in one spirit , with one voice , sing the triumphant and ●●torious Ditty that Israel rejoy●●● in , at the time when the 〈◊〉 were swallowed up in the 〈◊〉 , ( Meriam leading and be●●ning the Tune , as followeth ) I 〈◊〉 sing unto the Lord , for he hath 〈◊〉 gloriously , the Horse 〈◊〉 his Rider hath he thrown into 〈◊〉 Sea. ( I change that of the 〈◊〉 ) But where it hath pleased 〈◊〉 , and as he thought fit and just , 〈◊〉 that doth , and disposeth all 〈◊〉 , even He that turneth the 〈◊〉 into the morning ( as the ●●●phet Amos hath it ) and maketh 〈◊〉 day dark with night : — 〈◊〉 strengthneth the spoiled a●●●nst the strong : — He rules 〈◊〉 governs , as in a circle , all this ●●rld , that which agitated and t●●ubled , and which is not : all our 〈◊〉 that are subject to variation 〈◊〉 change , and that are carried ●●●etimes on this manner , and ●●●etimes on that , for our sakes , 〈◊〉 are immoveable , fix'd , and 〈◊〉 firm in the Divine Providence , however they seem to go ●● proceed contrarily . That whi●● is known to the world , ( viz. ●● Divine Wisdom of his Father ) 〈◊〉 us is covered and hid : He hat● put down the mighty from th●● seats , and exalted them of low degree . Also , ( which I have take from another Text of Scripture ▪ The Arms of the wicked shall 〈◊〉 broken , but the Lord upholdeth 〈◊〉 righteous . In like manner fro● another place , as my memo●● serves me , ( having abundance 〈◊〉 Texts wherewith to compose th●● Song , and which offer themselve● to this Thanksgiving ) It 's he 〈◊〉 raisethg up the wicked above the 〈◊〉 , then putteth him down agai● that he appears no more : If we tak● heed to turn away readily , and 〈◊〉 the evil pass . Who is he among them th●● treats of Divine matters , that 〈◊〉 sufficiently sing , and make relatio● of these things ? Who , that ca● worthily represent the power o● God , and make all his praises understood ? What voice or power of ●●●quence equal this miracle ? Who 〈◊〉 that divided the sea by his 〈◊〉 , that brake the head of the 〈◊〉 in the waters , that brake 〈◊〉 head of the Leviathan in pieces , 〈◊〉 gave him to be meat to the 〈◊〉 inhabiting the Wilderness ? 〈◊〉 Who hath shut up the sea with 〈◊〉 , when it brake forth , as if it 〈◊〉 issued out of the womb ? When 〈◊〉 the cloud the garment 〈◊〉 and thick darkness a 〈…〉 for it , and brake up for it my 〈◊〉 place , and set bars and 〈◊〉 , and said , Hitherto shalt thou 〈◊〉 , and no further , and here shall 〈◊〉 proud waves be stayed ? Truly 〈◊〉 hath appeased them , they not 〈◊〉 been long time furious and 〈◊〉 up . Who is it that hath 〈◊〉 us the favour to go upon the 〈◊〉 of Serpents and Scorpions , 〈◊〉 laying not our selves in wait to 〈◊〉 their heels , that , at the same 〈◊〉 , assailed us publickly , and 〈◊〉 up their heads against us , 〈◊〉 also he ordained we should tread under our feet ? Who is that hath done justice and judg●ment when it was not looked for Who , that hath not for ever reac●ed out the rod of sinners upon 〈◊〉 righteous ? ( I say , upon the right●ous , if righteous any may be said be , while remaining upon eart● and no otherwise ) or ( to spe●● more humbly ) upon those 〈◊〉 knew God ? For the truth is , 〈◊〉 have not been afflicted as righteous for , as none simply are so , so , fo● being so none are afflicted but fo● their good , and to the end ( lik● brave Champions ) they should pu● shame and confusion upon their afflicters . But , as sinners rather , w● had the punishment of sin through afflictions imposed upon us ; after which , the Lord , in mercy , hath been pleased to shew his fatherly care and affection towards us , by his so having chastned us , that we might become wise , and ( as far as he thought needful ) to make us the more advised in our after return unto him . For , He hath not rebuked us in his anger , nor chastned 〈◊〉 in his heavy displeasure ; but 〈◊〉 shewed his mercy in the one , 〈◊〉 in the other , viz. in his chastise●●nt and pardon . Who is it that 〈◊〉 done vengeance among the ●●●tions ? chid and rebuked his 〈◊〉 ? The Lord strong and 〈◊〉 , the Lord mighty in battel . 〈◊〉 a Voice , a Verse , that hath 〈◊〉 to the great graces we now 〈◊〉 , which Isaiah uttered to 〈◊〉 ages , and is very agreeable 〈◊〉 this season , and sutable to the 〈◊〉 of benefits , at present , 〈◊〉 by us : Sing , O heavens , be joyful , O earth , and break 〈◊〉 into singing , O mountains : God hath comforted his people , will have mercy upon his afflict●●● ▪ For all creatures , all 〈…〉 have knowledge , as I 〈◊〉 , of these things . For the 〈◊〉 was made subject to 〈◊〉 not willingly , but by reason of 〈◊〉 who hath subjected the same 〈◊〉 . Because the creature it 〈◊〉 also shall be delivered from the bondage of corruption , into th● glorious liberty of the children 〈◊〉 God. For we know , that the wh● creation groaneth and travelleth 〈◊〉 pain together untill now . The Apostle also enters further into the sam● celebration , and rejoycing , to 〈◊〉 God's children have the enjoyin● of this contentment and delight Now then , Sing , O barren , ( for cannot pass by the alledging 〈◊〉 Scripture ) thou that didst not bear● break forth into singing , and 〈◊〉 alond , thou that didst not travel wit● child , for more are the children 〈◊〉 the desolate , than the children of th● married wife . Rejoyce also all you , who hav● been wrapt up in this unpleasan● and irksome winter of adversity For God hath had pity of his people , and hath not forsaken his inheritance : He hath done wonderful things , his antient determination and purpose is true , which 〈◊〉 to satisfie those that fear him , tha● hope in his mercy . For he hat● broken the gates of brass , and 〈◊〉 th● bars of Iron in sunder . ●t's true , because of our 〈◊〉 he hath humbled us ; but 〈◊〉 ●ave been comforted , and the 〈◊〉 being broke , we have been 〈◊〉 by the grace of God , which 〈◊〉 called us , and which comforts 〈◊〉 that are lowly of heart . See 〈◊〉 I compose this Hymn with 〈◊〉 Words , and Divine 〈◊〉 ▪ And truly , I know not how to 〈◊〉 merry , and recreate my soul 〈◊〉 any other , being transported 〈◊〉 my self ( as it were ) with ●●●lowing content . So that I 〈◊〉 no esteem of low and 〈◊〉 things , fitting and alledging 〈◊〉 many matters , which are 〈◊〉 unto me by the holy 〈◊〉 . ●ell then , there have been 〈◊〉 ( in the first place ) the 〈◊〉 of God's providence in 〈◊〉 Translation of Enoch , and 〈◊〉 of Elias ; in Noah that 〈◊〉 , and , with him , a 〈◊〉 of all things , in a little 〈◊〉 of wood , containing the whole world , from the Deluge the Universe , to the intent 〈◊〉 the Earth after might be f●nished with more righteous In●●bitants . Again , in old Abraha● that was called , and gratifi'd in latter days with an off-spring , make Faith of an other seed , 〈◊〉 promised posterity : who willing presenting , according to Go● command , his onely son , that 〈◊〉 free-born , in sacrifice , in stead him found a Ram in a Bush , God's appointment , to offer 〈◊〉 unto the Lord. The ruine 〈◊〉 of the wicked Sodomites , 〈◊〉 were swallowed up with fire 〈◊〉 brimstone , was wonderful , wh● at the same time , righteous 〈◊〉 and his family were onely save● And , which is yet more wonder● the Pillar of Salt into which 〈◊〉 wife , for looking back , was tu●ed , remaining after , to represe● unto all faithless people , what fearful thing it is , when on called of God , to return 〈◊〉 unto the acting of what ever thi● expresly forbidden by him . We ●ead likewise of Joseph , who was ●old into Egypt , and being filled with the wisdom of God , was after made Governor next under Pha●aoh of that whole Land , to make ●he better provision in a time of ●earth and scarcity , for his father ●acob , and all his houshold . Moses ●ad the honor to see God , received , ●nd gave the Law to the Israe●●tes , and , being appointed by God 〈◊〉 to do , was their Conductor out ●f Egypt to the Land of Promise . The ten Plagues of the Egyptians , ●nd the deliverance of the Israe●ites , at the same time inhabiting in ●he midst of them , was very won●erful . So was the Sea its turning ●ack with a Rod , and going toge●her again upon a word spoken by Moses , at what time the Israe●●tes had passage through the same , 〈◊〉 on dry ground , and the Egypti●ns were drowned , and utterly ●ver-whelmed with the waters ●hereof to their final destruction . What can be spoken enough of those two Canopies ( as I may 〈◊〉 speak ) carried over the heads 〈◊〉 the Israelites by God himself , in their passage unto the Land of Canaan through the wilderness the Pillar of the Clowd which l●● them by day , and the Pillar of Fire which gave them light by night ? Of Manna , rained among●… them in their Camps , as they went , from the Lord out of heaven , and Quails sent them from the same hand of Providence enough to glut six hundred thousand persons in the Wilderness ▪ Of the just quantity of that heavenly Manna measured out 〈◊〉 them by God , whereof they ha●… never the more to store up , th●● gathered more at a time then wa● commanded them , nor they 〈◊〉 less , to suffice nature , that gathered not so much ? Of Waters some drawn out of a stony Rock others , of bitter made sweet ? Of Amaleck's being fought against b● Prayers , in a mystical and hidde● manner ? The Sun its standi●● still , and the Moon staying her ●ourse ? Jordan divided , and the Walls of Jericho falling upon the ●ound of Trumpets made of Rams ●orns , after compass'd about seven ●ays ? The Earth , and the Fleece 〈◊〉 Wool , interchangeably wet ●nd dry ? Strength in Samson's long ●air , equal in power to a whole ●rmy ? A little company that ●ap'd water carrying away the ●ictory , and with as small a num●er vanquishing , beyond their ●nemies expectation , many thou●●nds of their adversaries ? I need ●ot , I perswade my self , recite so ●any wonders as followed upon ●he Incamation , and happy comming of Jesus Christ into the ●orld by birth , or that which the ●oly Apostles after did in his ●ame . Many Books and Histo●●es there are , that plentifully bear ●itness of those matters . But of 〈◊〉 which is come to pass in these ●●mes , I shall again further make 〈◊〉 manifest unto you . Hearken then , and I will relate the same to all you that fear God , to the intent that the generation that is next to come , and the succession of generations after that , may know the wonderful power of God. In which regard , because it s not so easie a matter to declare these things , without representing the greatness and quality of the peril wherein we were formerly plunged , and that cannot be done without discoursing of the evil complexion of his nature , and of what principles and seed of malice he came , who was the Author thereof , to such outrages ( having by little and little encreased his impiety , even as poison that comes from cruel Beasts , and venomous Serpents ) referring the larger and more ample discourse of those acts , to those that have a purpose to compose Tragical Books and Histories , ( for having not the leisure to dilate much of things too far from our present subject ) I shall , in reciting part among many others , leave something printed and engraven on your memory , as on a pillar , to be communicated to them that shall come after us , and betake me to his more principal and apparent actions . He then ( viz. Julian ) having been first preserved by great Constance , succeeding in the Empire of his father , when the Troops were armed against their Chiefs , making some stirs , and ●he Imperial House governed by ●ew Captains : Then , I say , ●eing saved with his brother by ●ncredible and extraordinary means , ●e gave not thanks either to God ●or his preservation , or to the Emperor , by whose means he was preserved ; but persisting ungrateful both to the one and to the ●ther , shewed himself an Apo●tate to God , and rebellious to Constance his Foster-father . Now you must know , there was ● Palace wherein these two bro●hers , who alone remained of the ●lood of the Emperors , were , by ●he commandment of that most gracious Prince , brought up , and there served according to the fashion of Emperors . That he ( viz. Constance ) did , to justifie himself in part , that the disasters , happening in the beginning of his Reign , came not from him . Then ▪ to shew the freedom and magnanimity of his courage , in calling them to the Association with him in the Empire . Finally , for the better , and more firmly establishing of his estate . In which , notwithstanding , there fell out more goodness than prudence , with respect unto himself . They then , being at rest and tranquillity from all business , becaus● they had not yet the Imperial dignity , but by destination , and i● hope , their age not permitting tha● they should be employed i● places of command ; received by the care of the Emperor , who wa● their Uncle , perfect instruction i● all sorts of Sciences . Certainly they gave themselves the more to Philosophy , not onely that which treats of Reasons and ●iscourses , but also Moral , and which concerns Piety , frequent●●g and conversing with persons ●ccomplish'd , and who made their ●ertues appear in their honest and ●●olish'd actions : so that they made ●hemselves to be enrolled in the ●rder of Church-men , so far , ●hat they read the Gospel to the ●eople , not thinking it any de●aing , or disparaging themselves ●n point of honor , so to do : but ●n the contrary , supposing there could not be in a Prince or Potentate a more excellent ornament , than to be actively employed in their own persons about Offices touching Religion . So that ●n them a great affection to Moral Philosophy , and Christian Doctrine , appeared , building for the Saints and Martyrs magnificent Tombs , giving great gifts to Churches , and being conversant about such like Acts , which were evident tokens , and shined in both of them , for a time , as lively Characters of Christian Philosophy , and the fear of God. One of them indeed was trul● and vertuously inclined to piety for , though of a stirring and troublesome nature , yet , for matte● of Faith , he was constant and firm ▪ But the other dissembling , an● gaining time , hid under the appearance or shew of simplicity ▪ an evil intention of mind , ( a● one may guess at the matter . ) To which purpose I cannot conceal 〈◊〉 Miracle that then hapned , a goo● one , and such as may serve for instruction to many , that are not so sincere as they should be in the truth of Religion , of which openly they seem to make much profession . These two brothers being employed in beautifying the Monuments of Martyrs , and a jealousie between them who should bestow most magnificence and liberality in building a Chappel they set up with great costs and charges ; as they did not proceed with the like design , so the Masons wo●k thereabout did not go on with the 〈◊〉 success of dispatch to the one ●●rty , as to the other : for where●● what the eldest set workmen out , proceeded on to some tol●●able perfection , God being ●●eas'd to accept the same , as ●●metimes he did the sacrifice of 〈◊〉 , that , as an offering of the ●●rst-born , with a pure and sincere ●art , was presented unto him . ●he other's work , viz. of the ●●ungest , ( see , alack , the Lord 's ●●ghting of the wicked in things ●●nder'd by them unto his ser●●ce , who by small discovereth ●●eater matters ) his work , I say , 〈◊〉 the sacrifice of Cain , was ab●●minated by the Martyrs . The ●artyrs indeed he made to smile at ●hat he did , but the ground , ne●●rtheless , sunk under that part 〈◊〉 the Fabrick which was built by 〈◊〉 . Which , so soon as perceived 〈◊〉 him , made him bestir himself 〈◊〉 taking pains to erect the same ●●ain out of hand ; but , after all 〈◊〉 labour and pains-taking , it disdained , for all that , to receiv● foundation from a person so d●famed , so blasted in his reput●tion ; as if thereby proclaiming 〈◊〉 the world the after-ruine whic● necessarily should befall it for 〈◊〉 own unworthiness ; or , as if in 〈◊〉 hapning , it would honor the Ma●tyrs , by the neglect and litt●● esteem it seem'd to make of 〈◊〉 detestable a person . Which ce●tainly was an undoubted presa●● of his folly and arrogance , as 〈◊〉 of the contempt he should 〈◊〉 afterwards towards holy Ma●tyrs , together with many othe● outrages purposed by him to 〈◊〉 put in practise against the Church● of the Christians , and other th● like places destinated by the●unto sacred uses . With respe●● whereunto the Almighty , aft●● this sort , ( though for the prese●● it was not known apparently 〈◊〉 any , yet ) at a distance seemed 〈◊〉 persecute , as it were , the Persec●tor , and well nigh declared the reward and recompence of those 〈◊〉 impious doings . O the subtle nature of corrupt ●ypocrisie to do evil ! which , not●ithstanding , could not avoid the ●…ain that was set to catch him , ●nd into which he fell afterwards ! O how admirable is the Lord , in manifesting what was to happen , ●y cutting down wickedness , and ●aking further declaration of his ●●acious providences ; a Miracle ●…uly Paradoxal , yet true . O the ●●eat fore-sight and heroick mind ●f the Martyrs ! that for the pre●●nt , would not receive honor●…●rom him , who , for the future , ●hould disparage them , that re●used Monuments and Gifts from ●im , who should make many a ●rave Champions faith , against ●is will , illustrious , and envy ●hem , at the same time , in their ●ombats and victories , for so fight●ng ! To say truth , they would not , ●y any means , permit themselves ●…lone should receive scandal , and ●e injuriously dealt withal ; viz. That their Monuments should be ●uilt by so wicked hands , and other Churches served with more holy , neither give occasion after to the Author thereof thereby to boast in such his profaneness , 〈◊〉 setting up with the one hand 〈◊〉 some , and pulling down with the other to the rest , certain Chapels dedicated to holy Martyrs , some of them reproached , and other in outward shew reverenced and respected by him ; vailing , under a counterfeit appearance , ever , the true neglect and contempt he usually made of all things . Wherein , nevertheless , 〈◊〉 found no great matter to glory of , though never so well advised in deceiving men , God Almighty , at the same time , being undeceived , who understandeth all things , and confoundeth , in their ow● subtlety , the most crafty , though never so cunningly masking themselves under the colour of what ever appearances otherwise . For , although the Lord with-held not , for a se●son , this indignity done to the Martyrs , neither the forecast and hidden malice wherewith the 〈◊〉 was put in practice , nor stop●●d the current of such wicked in●●ence from falling upon them , 〈◊〉 causes ever just , and best ●●own unto himself , according to his inscrutable wisdome , 〈◊〉 secret disposal of all things , even as 't was his will to have 〈◊〉 iniquity of the Amorites come ●its full , before their destruction ) ●et requisite it was nevertheless the story , that this malignant ●●ture should be detested of all 〈◊〉 , and the honour done by him the Martyrs , as unworthy of 〈◊〉 , be utterly rejected . A thing , heeded , which may serve well 〈◊〉 the edification of many , there●● to discern the equity and justice God in his all-wise acceptance all things , in what manner so 〈◊〉 offered , and presented unto 〈◊〉 . For it is he that saith to Israel ●hen they had sinned : Bring no ●ore vain oblations , Incense is an ●bomination unto me , the New Moons , and the Sabbaths , the calling of Assemblies I cannot 〈◊〉 with ; it is iniquity , even the s●lemn meeting . Neither doth 〈◊〉 that is sincere and down-right towards God , need any thing depe●ding upon men to take delight i● that 's unworthily presented unt● him , the Lord no less abhorri●● him that killeth an Oxe , then th●● slayeth a Man ; that sacrificeth 〈◊〉 Lamb , then that cutteth off a Dog neck : casting out of his Temp●● the hire of a whore , receiving 〈◊〉 holding suitable to his acceptan●● the sacrifice that is presented un●● him with pure and innocent hands with a mind lifted up to heave● and clean from taking pleasure 〈◊〉 whatsoever sin committed by hi● No marvail then , if he refused th● honour that Julian after offered 〈◊〉 to him , seeing wickedly , and from 〈◊〉 malignant heart , he presented th● same unto God ; who regards 〈◊〉 as man , neither casteth he his 〈◊〉 upon the outward appearance , b● penetrateth even into the bottom of the heart and thoughts , whenc● virtue and vice fetch their appro●●l , and receive either recom●ence of reward , or punishment ●ccordingly , from the Almighty . ●hus fared it with Julian in this ●atter . If any difficulty of be●●ef therein remains , so that the ●●uth thereof may be called into ●●estion , there are witnesses yet ●●ving to be produced that saw the ●●me , who related , and represented 〈◊〉 miracle unto us , and who have 〈◊〉 purpose also to communicate a ●ore ample and full description ●●ereof unto posterity . Well then , after become men , ●●ey should have entred into the ●recepts of Philosophy ( would to God such their entrance had never ●een , or that they had attained ●nto the perfection thereof ; which , 〈◊〉 them that are well born , serves as 〈◊〉 weapon of true virtue , to defend ●hem from the impostery of all ●anner of contrary inconveni●●nces , though , to the perverse and ●●ase minded , it becomes sometimes 〈◊〉 spur , to set them forward in their untowardness , ( as in Julian , wh● to give the Devil his due , was we●● vers'd in the study of whatev●● profane literature . ) It 's true , 〈◊〉 was a great Philosopher , and ye● for all that , 't was not possible 〈◊〉 him to conceal his disease , to kee● close in his mind the deceit of impiety that therein lurked . For , 〈◊〉 fire in wood , though the flame appears not , is known by the smo●● and sparkles that ascend from 〈◊〉 or , as water that runs in hollo● places , in time of great wind● having no way to expatiate it sel● nor issue free , but is oftner troubled , and mingled with earth , an● other filth , renders a sad noise fro● within , being prest with the violence of the wind , and kept bad by the force of other accident● meeting together with it : So thi● man , though he concealed much o● his profound wickedness by reaso● of the time , and instruction of th● Emperour , it not being for a whil● either lawful , or safe to make known his irreligion openly , ye● discovered he nevertheless , some●●●●g then of the inwards of his ●●…ghts to men of more under●●●●ding and subtle in Paganisme , 〈◊〉 in the true Religion , and Do●●●●… of Jesus Christ : Also , in the 〈◊〉 which he had with his Bro●●●● , wherein he maintained the ●●●…eks ( that is , the Gentiles ) ●●●…ing then befitted him , under Pre●●●…e of disputing to uphold the ●●●…ker side : but it was , indeed , a ●●…ourse , or exercise meerly a●●●●…st the true Religion , and which 〈◊〉 much contented them who 〈◊〉 the character of a more impi●●● Religion imprinted in their ●●●…ts . ●ut so soon as the Emperour had ●●…ared his Brother Gallus King 〈◊〉 ●he Romans , giving him , with 〈◊〉 Government , a great part of 〈◊〉 Land ; and that to Julian also , 〈◊〉 〈◊〉 permitted full power , and 〈◊〉 , to keep company with the ●…ctors and freely to hear the dis●●●rse of the Gentiles : And also , 〈◊〉 Asia was as a School to him of the false Religion , whose In●●bitants , the most part of them , 〈◊〉 conversant and much verst in Ast●●logy , and Prognostication ; that 〈◊〉 can fore-tell things to come , 〈◊〉 likewise in Sorcery , and in Incha●●ments , ( a Science ordinarily f●●lowing the other ) there remain no thing but one , viz. that 〈◊〉 and authority were joyned to i●piety . Now , it was long befo●● that the great iniquity of some ●●quired this for him to our 〈◊〉 : as who say , the health , ● good constitution of the Christi●● body being arrived to the 〈◊〉 of its perfection ; power , hono●● and plenty of all things brough● change . For , the truth is , it● harder matter to keep , then to ●●tain unto what is desired , an eas●● thing by care , and pains-taking , call back , and cause lost felicity return again , then to conserve after gotten : Seeing , when in p●session of this world's goods 〈◊〉 any great aboundance , we are 〈◊〉 to wax proud , and A man's 〈◊〉 〈◊〉 the Wise man tells us ) shall 〈◊〉 him low : but honour shall 〈◊〉 the humble in spirit . 〈◊〉 , being humbled after afflicted 〈◊〉 our pride , ( for after pride , hu●●lity often follows , as after hu●●lity , honour ; God resisting the 〈◊〉 , and giving grace unto the 〈◊〉 , ) we are thereby the more ●●nestly enforced to seek after 〈◊〉 lost condition till we obtain 〈◊〉 same : which , after found , we 〈◊〉 not so heedful in preserving till 〈◊〉 made more wise by having the 〈◊〉 in the whole , or , at least in 〈◊〉 taken away from us . In this 〈◊〉 ( as it should seem ) it befel 〈◊〉 Christians at that time , God , 〈◊〉 weigheth all things equally , ●●asureth all things justly , being ●●eas'd to oppose , after this man●●r , one contrary to , or with an 〈◊〉 . Which , that holy man after ●od's own heart , David having 〈◊〉 much experience of in his life●●me , puts usually in the number of 〈◊〉 gracious mercies the Lord 〈◊〉 done for him by abasing him , and then restoring him , not bei●● unmindful , upon any occasion , 〈◊〉 thankulness to acknowledge 〈◊〉 good he thereby received fr●● him . To which purpose , what 〈◊〉 he ? Before I was afflicted , I 〈◊〉 astray : but now have ▪ I kept 〈◊〉 word : Putting by this method ●●mility between Sin and Repe●tance , as if it were engendred 〈◊〉 the one , and likewise did engen●●●● the other . Which , if ye mar●● is most true ; Sin , for the 〈◊〉 part , being the Mother of Hu●●lity , and Humility of Repentan●● So we , after humble , have 〈◊〉 lifted up , and whereas heretof●●● being by little and little , thro●●● the good conduct of God brou●●● to such an estate , and measure 〈◊〉 happiness , as we are now in 〈◊〉 ( as I may so say ) at such his m●●cies , it seemed good unto God 〈◊〉 cast us down . Among many other sad thin● that then befell us Christians , ' tw●● none of the least , that the Kin●dome , and Life of Caesar ( viz. 〈◊〉 Gallus ) came to an end . How 〈◊〉 fell out , or by what means , I 〈◊〉 forbear to tell you , as being ●illing to offend either the 〈◊〉 thereof , or him that suffered it , that respect I owe unto the Pie●● of them both . Nevertheless , 〈◊〉 approving of them in their ●●●knesses , but considering them ●hey were men , they could 〈◊〉 of them be exempted from 〈◊〉 faulty , and in that regard both enough to be reprehended , were not possible that the reasons 〈◊〉 we shall use to accuse the 〈◊〉 , might be the justification of 〈◊〉 other . This man then ( Julian I mean ) 〈◊〉 the appointment of Constance , 〈◊〉 presently heir , not of the 〈◊〉 but of the Kingdome of his ●ther Gallus , and soon after was 〈◊〉 also with him , who gave him 〈◊〉 estate , being forced to pay the ●●mmon tributeof all men , as over●●me , and carried away by death , 〈◊〉 the loss , and destruction of all 〈◊〉 survived him . And now , what shall we touching this most divine , this 〈◊〉 Christian Emperour ? I care 〈◊〉 for addressing my complaint 〈◊〉 any but to thee , O thou 〈◊〉 Soul , as if thou sawest , and he●est me , while , at present , dire●●ing my speech unto thee ! 〈◊〉 know , that it can offend thee in 〈◊〉 thing , who art now resident 〈◊〉 God , who inheritests his 〈◊〉 who art gone from us here 〈◊〉 to exchange thy earthless 〈◊〉 for a better , and more durabl●● heaven . Tell me , neverthele●● who was it that suggested 〈◊〉 counsel unto thee of leaving 〈◊〉 thy successour ? who gave to 〈◊〉 that advice , which comes so 〈◊〉 short of that sublime subtlety ; 〈◊〉 great judgement , wherewith 〈◊〉 wa' st indued ; not onely above 〈◊〉 the Princes of thine own 〈◊〉 but above them all , in like 〈◊〉 that ever were before thee ? Th●● who hast purged our Horizon 〈◊〉 barbarisme , and subdued Do●●stick Tyrants , the one by reas●● 〈◊〉 other by force , but with such ●●●terity both , that the one did no 〈◊〉 , was no let , or hinderance 〈◊〉 other : and whose Trophees ●●●eived by armes and battles , 〈◊〉 fair , and great ; but those 〈◊〉 without effusion of blood , 〈◊〉 yet more excellent , and ap●●●red more glorious to all the 〈◊〉 . Thou , to whom from all 〈◊〉 of the Universe● Embassa●●● , and Deputies were sent : 〈◊〉 , to whom all Nations yield●●● obedience , or , at least , were 〈◊〉 the point of obeying , so that 〈◊〉 , who were not yet 〈◊〉 , carried themselves in that 〈◊〉 , as if already they had been ●●●rcome : Thou that wa'st led by 〈◊〉 hand of God in all thy delibe●●●ons and actions : Thou whose ●●●gment seemed to surmount all 〈◊〉 force ; and thy Force , on ●●other side , to surmount all ●●●gement : but the glory , or fame 〈◊〉 Piety , bore the bell away , 〈◊〉 from the one , and the other . 〈◊〉 then , in this onely act of thine shewedst thou thy self 〈◊〉 , and hast been surprised ? 〈◊〉 what purpose , I beseech thee , 〈◊〉 that easie propension of this 〈◊〉 inhumane goodness ? Which of 〈◊〉 infernal Spirits was it that 〈◊〉 the same into thy mind ? 〈◊〉 was it possible that thou shoul● deliver , in an instant , to a 〈◊〉 villain , to a common murdere● ▪ 〈◊〉 fair an inheritance , so 〈◊〉 an ornament ? ( I mean the C●●●stians under thy dominion , in 〈◊〉 life time . ) The Flock 〈◊〉 through the out-spreading 〈◊〉 of that bright Morning-star , good Sheepheard Jesus Christ shining upon them , is so 〈◊〉 in all the world ? The royal Pr●●●●hood of God multiplied , 〈◊〉 spread abroad with so much 〈◊〉 and travail here on earth . It may be ( my Brethren ) I 〈◊〉 seem unto you to have shewed 〈◊〉 self partial and malicious in 〈◊〉 discourse , in that , among the 〈◊〉 sons of my accusation , I do 〈◊〉 readily adde what is true . But , if observe what I have declared , ●●u'l find by the same arguments 〈◊〉 my complaint , I have suffici●●tly justified what I said , and ●●●ewise that the absolution is fix●● to the accusation . For , when I ●●oke , and used this term good●●ss , I thereby declared his inno●●nce . And now , who is he , among ●●em who have known him but ●●eanly , who knowes not that be●●use of his zeal to Religion , and ●●fection to us-ward , wishing all ●●od , and prosperity to the Chri●●●ans , he made so great account 〈◊〉 Julian ? as also , that he made 〈◊〉 so much reckoning of the ho●●ur of his race , or of the increase 〈◊〉 the Empire , as of us ? But , on 〈◊〉 contrary , would have given all ●●ings , the Empire , life , and all ●hereof any thing is dear , and ●●ecious , for our assurance , and ●●eservation ? there having been ever man living , that desired a ●●ing more to heart , then he the ●●gmentation of Christianity , and to see it attain to the height of glory , and power in his days . For certainly , neither the su●duing of Nations , nor the goo● Policy of his Empire , nor 〈◊〉 abundance of his Wealth , nor 〈◊〉 hieght of his Honour , nor the Co●templation that , in name , and e●fect , he was King of Kings , 〈◊〉 any other things , in which 〈◊〉 ground their felicity in this wor●● ever brought him so much conte●● as that we by his means , and he 〈◊〉 , prospered both with Go●● and Men , and thereby ( as in a mi●rour ) saw the authority of 〈◊〉 Church established indissolubly 〈◊〉 ever : raising thereon his consid●rations higher , and more royal● then many others , in clearly di●cerning that the Roman Estate ●●thered its greatness , and increas● with that of the Christians . An● in consideration ( it seems ) th● untill the coming of Christ in 〈◊〉 flesh , They attained not unto 〈◊〉 highest point of rising into an ●●solute Empire of Monarchy , 〈◊〉 Perfection of Government , which 〈◊〉 , and not before , could ever ●rought to pass , or accomplish●● : He remembred our cause , ( as 〈◊〉 reason he had to do so ) with 〈◊〉 much zeal , good will , and all ●●rty affection . So that , if it ●●pened at any time , that it was 〈◊〉 somewhat harsh to us , it 〈◊〉 not that he the less esteemed 〈◊〉 or would do us a dispeasure , or ●●●tifie others to our prejudice : 〈◊〉 his seeming severity tended 〈◊〉 to reduce us to one and the ●Wor● belief , and not otherwise to ●●ide , and separate us by Schismes . 〈◊〉 for all this , he was but little ●●tchful ( as we have formerly 〈◊〉 ) on his own guard through his ●●●plicity , as also , in his clemency 〈◊〉 appeared a kind of weakness : 〈◊〉 he that is without malice thinks 〈◊〉 of malice , and therefore he 〈◊〉 not of that which was to 〈◊〉 , by his not knowing what it 〈◊〉 to dissemble . By such means as these impiety 〈◊〉 in by little and little , two contrary affections meeting togethe● the one in a good people , the ●ther in the wickedest and 〈◊〉 Atheistical man of the who●● world : who fretting without ca●● against the Christians , had nothi●● to say against our doctrine : 〈◊〉 having no considerable precepts 〈◊〉 the Gentiles School , that could 〈◊〉 maintained by reason , without e●ample , sought by his impiety 〈◊〉 render himself renowned and ●●mous , beginning , in a new ma●ner , a war with him , who ma●● him Emperour . But when 〈◊〉 knew he could not carry it 〈◊〉 vertue , and lawful means , he 〈◊〉 do it by the contrary , namely 〈◊〉 the same affection , that he broug●● about his other mischeif and wic●edness . Behold then the Apolo●● made to Christians in the 〈◊〉 half of Constance : which 〈◊〉 not but seem just and equitable 〈◊〉 men of judgement . Howev●● there are some who finding themselves satisfied in this matter , 〈◊〉 not yet be satisfied therewith , but ●●cuse him of simplicity , and small ●●resight in imparting the Empire , 〈◊〉 thereby putting the Authori●● , and Forces into his hands , who ●as his enemy , and whose Brother 〈◊〉 had formerly put to death . Hereupon , it is necessary for us little to discourse upon this , though 〈◊〉 be but to shew that this act of 〈◊〉 was not wholly against reason , 〈◊〉 humanity both , no , nor yet un●ecoming altogether the grave ●●ovidence , and good judgement 〈◊〉 the Emperour . For , it would 〈◊〉 a shame to us , having received 〈◊〉 much honour from him , and ●●owing him to be so accomplish●●d , and excellent in piety , not to ●●eak further in his just defence : 〈◊〉 especially , seeing he is dead , 〈◊〉 hath now left us . In which ●●gard we cannot justly be re●●oached for using flattery , having 〈◊〉 liberty to speak freely , with●ut any suspition , in proposing law●●l onely , and true grounded argu●ents on his behalf . To which purpose , who wou●● not have thought the honours co●ferr'd upon him should have re●dred him more mild , and peac●able ? as also , the confiden●● wherewith too assured of hi● more ingenious , and just ? Lik●wise , in that the two Brothers ha●… by a royal judgement , and sentence , the one received punishment , the other advancemen● there was no possibility of believing , that he , who had adorned J●lian's youth with dignities and honours greater then could ever b● hoped for by him , would ever punish the eldest without a just ●nd lawful cause . So that , for resolution of the thing in question so f●●… it may be answered , the one 〈◊〉 Constance his acts ought to be attributed to the temerity of Gal●● who was punished , and the oth●● to the good nature of himself , wh●… gave those honours unto Julian Or , to say truth , Constance had no● so much assurance in Julian's fait● and oath , as in the power that wa● then remaining in his own hand . Some thinke , under the same ●elief Alexander the great gave ●orus , not his life onely ( who ●ravely on the other side , fought ●or the Crown ) but also the King●ome of the Indies . Neither ●ould he make his magnanimity ●etter appear , then by such an act ●f his , who being Alexander , ●hought there went more of him 〈◊〉 overcoming , then by armes ; ●eeing 't was in his own power ( as 〈◊〉 conceived ) if the other , viz. ●orus , had shewed himself un●rateful , and rebellious thereupon , ●o have overcome and utterly vanquished him afresh . So his great ●ssurance , great Constance his confidence , I mean , in his own strength , was the cause of his so liberally ●estowing those great honours , that ●ut of a magnanimous mind , and heroick spirit , he so profusely conferred upon Julian . But what need I debate so much of this , seeing its easie for me , although I let go this reason , to gain my cause ? For if he that truste● another man , doth ill , how muc● more he that is trusted , if he fa●● in such his trust ? and if it b● blameable , not possibly to fore ▪ see an evil inclination ; in wh●● degree of blame and baseness sha●● we put that perverse nature , tha● so foully deceived him , who so fairly , and ingeniously trusted thereunto ? But certainly it 's a thing , whereof we cannot soon beware , unles● we be as malicious in our selves . Besides , let us do what we can , it 's a hard matter to make a wicke● man good . For reason would , that this man should have shewed himself faithful to Constance : an● if there had been any sparke of ill-will towards him , to have utterly extinguished the same . But , on the contrary , in recompense of so many benefits , he conceived against him an evil affection , became ● Malefactor towards him his Benefactor , making it his design to do evil unto that gracious Emperour , who had no other design , then to do ●ood unto him . Behold , good people , the do●trine that the Platonists , the ●hrysipsians and the famous Peripa●●ticks , the Stoicks , and other , who ●orme their pallats to speak so ●rettily , have taught him ! Take ●otice of the Geometrical Pro●ortion , the discourse of Justice , ●nd of those Patient Philosophers , that maintain , It 's better to take , ●hen to do wrong . See also what ●rave Preceptors , what great Coun●ellors of State , what grave Law-makers he took to him in the quar●ours , and drew out of taverns ; and of whom he was wont to say that [ he approoved not their manner of living , but rather admired their eloquence : ] nor it neither , but , possibly , rather their impiety . These alone were the men , whom he thought good to advise with , and to ask counsel of , in whatever to be done , or , otherwise , left undone by him . And , are we not well advised ( think ye , ) to admire this kind 〈◊〉 people , who forme Idea's of Co●mon-wealths in their discourse , th●● can never be reduced into Act who sooth up cruell Tyrants 〈◊〉 their Oppression , with fair speechs and present to the gods a half pen●● with a grave look of the forehead ? Of this sort , some believ● there is no God at all ; Others n● P●ovidence , but that all thing● come to us by hap-hazzard , ●● chance : Some , that we are governed by the Stars , and Figures ●● fatal necessity ; ( I know not where they have it , nor from whom ) Others , that all things tend to Voluptuousness , and therein the quintessence of humane life consists ; but , as for Virtue , they give it a fine name onely , and extend its relation no further then the limits of this life , positively putting it down for granted , that [ the faults we commit in this life dyes with us , and no further account to be made for them after death . ] The ablest of all their Wise men are endued ( it seems ) with no bette●●nowledge , but being wrapt up in ●he muddy and obscure darkness of ●rrour , and ignorance , never lifted ●p the understanding to discern ●ver so little the beams of saving ●ruth , but rather troubling them●elves with things here below , and that fall under the cognisance of the senses , never comprehended ●ny thing about the nature of Devils ( as most reasonable it is that God , the Creator of them , should be ) If there were any one among them , that had dived never so little further into the abstruse secrets of nature , being destitute , at the same time , of the grace of God , he rested upon that which to him seemed easier to understand , and brought the vulgar multitude to conforme themselves thereunto . Is it then any great wonder , that he , who was endued with such Precepts , and taught by such Masters , should prove a Traytor to him that trusted him ? a Felon , and rebell to him that raised him up ? If there be yet any other question of defending , by accusing him , He could not ( I should think ) be much troubled in mind for the death of his Brother , who was his Brother's enemy by reason of his Religion , and so much displeased to see Christianity flourish . No , but being transported with rage rather against true piety , he the sooner troubled the State , to establish and give liberty to his false , and foolish opinions : it being requisite , according to their reasons , to annexe the Empire to Philosophy , and ( as it fell out after ) rather to complete , then to cause the evils of the Common-wealth to cease . Now the first Act of his rebellion , and temerity was , to make himself be crowned , and to procure , or rather assume to himself the sublime title of Emperour ; which , in times past , was wont to be obtained , not as a rape , or prey of fortune but by succession , or by the will of the Emperour , or else ( as anciently practised ) by Order from the Senate . But he would 〈◊〉 acknowledge , as author of his ●●nour , him , who was the true ●●rd of the Monarchy . Then ●●ving forged in his mind a foolish ●●cessity of taking up armes , which 〈◊〉 was so rash , and un-advisedly ●●ld to undertake , ( See but what 〈◊〉 contrived , and to what point he ●●duced his oversight and folly , O 〈◊〉 extreme fury of this man ! ) 〈◊〉 went armed with great forces ●gainst his Prince , and part of the ●est , under the colour and covert 〈◊〉 excusing himself for taking up●● him the Crown . I say under 〈◊〉 colour , &c. because , as yet he ●●ssembled , and endeavoured to ●ver his disloyalty , and madness 〈◊〉 a time , when indeed , his whole ●ope , and full intention was to ●●tablish himself in the Empire , ●nd by his ingratitude render him●●lf notable to all the world . Wherein his hope ( as it fell out ●fter ) did not deceive him , was ●ot in vain . With respect where●nto , I would not that they should be ravish't with admiration , 〈◊〉 mind not the incomprehensib●● height of God's Providence governing all things , and ascribe litt●● or nothing to him in the all-wise di●posing , and regulating of State● who , whatever they imagine to th● contrary , as sweetly , as secretly ordains whatever he will hav● brought to pass , in its due seaso● and the same for the better alway● though silly men sometimes mislike thereof , and are not , perhaps , satisfied in their understanding wherefore he doth so . No● this Divine Providence ( you mu●● know ) induced not this man 〈◊〉 do evil : For , God is not the Author of evil , but of all goo● things , sin proceeding never from him , but from the party alone tha● makes choice thereof . As for this wicked Impe of Satan , ( I mean Julian ) he stayed no● his restless motion , but readil● running to those Companies thi● were of his government , and unto a part of the Marches of the Barbarians , whereof , rather by craft , ●hen by open war , he became Ma●ter , approached the Imperial Court ( as instructed so to do , say ●ome of his Party , by Prognosti●ation , and the advertisement of Devils , who promis'd him an hap●y adventure , and a change of ●hem that then governed the af●airs : ) or , according to the saying ●f those who know truth , he the ●ooner advanced , thereby to arrive , ●t a day prefixt , to effect horrible ●nd secret wickedness , as hasting to ●e at the murder , whereof himself was the author , covering the con●piracy then by means of one of ●is Domesticks . So that , it was ●ot divining , but knowing certain●y , and the act it self a work of wickedness , and not a benefit the Devils had granted him : who by ●hat which fell out in Persia , have ●ade the power they had well ap●ear of luckily conducting his af●airs . Let them be quiet then , who attribute to Devils his celeri●y , or quick dispatchin that matter , however , we cannot deny but th●● the foul act of his consulting with d●vils was damnable . Nevertheles● had not the disease of the Emperour prevented the incursion of th●● Tyrant , and the secret war bee● stronger then the disclosed army the Villain had soon felt , that 〈◊〉 hasted to his ruine , and that , before he was chastised by the astonishment he was put into by 〈◊〉 Persians , he had carried the punishment of his deserts to the R●man Territory , where he , befo●● that , had contrived his wicked conspiracy , which was likely enough because as then he discovered no● himself , although enclosed with th● army of the most valiant Emperor , that he might have no way of escaping : as it was easie to judge by that which happened afterwards , there being but little expectatio● of cutting off the means of retreat to him that had already th● Empire in his hand . But , as th● Emperour marched vertuously against perfidiousness and impiety ( Good God what a mischeif do I 〈◊〉 make mention of ! ) he dyed 〈◊〉 the middest of the way , repen●●●g himself to God , and Men , 〈◊〉 he had been so kind unto Julian , 〈◊〉 , as much as it was then 〈◊〉 for him to do , shewed the af●●●tion he bore to the true Religion . Years , at present , mixt with joy 〈◊〉 down my cheeks , and , as the 〈◊〉 and Floods , strive together , 〈◊〉 , in their meeting , mingle , and ●●●uble one an other , while I am ●●●covering what happened after . 〈◊〉 the end and issue was pleasant 〈◊〉 agreeable to us , as the begin●●ng had been sad and heavy , not ●●ely in regard of the Christians , 〈◊〉 their afflictions , which pro●●eded , either by the instinct of 〈◊〉 evil Spirit through the will of ●od , who knows the cause there●● ; or ( it may be ) from our ar●●gance , which had need of being ●●strained , and purged : but also 〈◊〉 the regret of that wicked soul , 〈◊〉 of those , carried together with 〈◊〉 ▪ to perdition . There are some , who bewail onely the last plagu● and torments they endure here below , as having no respect at al● but to this present life , and , 〈◊〉 their mind , regard not the futur● nor believe any chastisement sh●●● be imposed upon , or recompe●●● done them for the things commi●ted by them in this world , leadi●● the lives of beasts , and mindi●● nothing but the present time onely placing their soveraign good in h●mane tranquillity , and , contrarily attributing misfortune , and infelicity to adversity , and to thing that happen crosse to their desires ▪ But , as for my self , I deplore mo●● the torments they shall receive i● the other world , and the which 〈◊〉 surely , though secretly prepare● for the wicked ( to say nothing 〈◊〉 that which is more grievous , viz. to be deprived , to be banished from the presence of God for evermore . Alas what sore punishmen● will that be ! ) But how can I refrain bewailing of this miserable man ? how otherwise chuse but more lament ●●ose , who , of their own accord , 〈◊〉 self-motion have retired them●●lves to his false worship , then ●●ose that compelled thereunto by ●●rsecution ? And how can I hinder 〈◊〉 lamenting yet more him , that ●●rried others , then those who vo●●ntarily rendred themselves , and 〈◊〉 part , or sided with the wicked 〈◊〉 their profaneness ? Contrarily , it 's a thing neither ●rievous , nor irksome to Christians 〈◊〉 suffer for the Name of Christ , ●ut a happy contentment , not one●y in consideration of the heavenly ●●fe , but also of the constancy and ●lory he hath made way for them to ●ttain unto here below among pe●ils . Whereas to the followers of Ju●ian , the evil that 's already befallen ●hem is beginning of future torments that are threatned , and destined for them hereafter . So that , it had been much better , they had been longer punished here , then to be reserved to that high seat of justice in heaven . But I will not in●● hereon further , that I may 〈◊〉 the Law , that forbids rejoycing 〈◊〉 the fall of an enemy , when he 〈◊〉 cast down ; and that rather , bei●● our selves in better condition , 〈◊〉 should shew our compassion towards him in his greatest nece●sity . I will resume therefore the chi●● scope of my discourse , and spea● of him from whom proceeded 〈◊〉 unlimited a desire after vice , 〈◊〉 immense a zeal to all manner 〈◊〉 wickedness . How came it to pa●● that he ran so fast to mischief● from whence was that his enmity to Jesus Christ ? He entre● and entituled himself his Disciple he had the knowledge , by conference , touching many subtle discourses of truth , proposed by himself , and heard , from others , fin● precepts of saving health , or eternal salvation . And behold , no sooner came he to be Emperour , but he made open profession of Paganisme , as if he had been ashamed of being formerly a Chri●●●an , and for that reason would ●ischief the Christians , because ●●mself had been a Christian in the ●●ginning . But here was the ori●●nal of his audaciousness , ( as they 〈◊〉 , who boast of their being of his 〈◊〉 Counsel ) having washed 〈◊〉 ground with filthy and dete●●●able blood , ( see , into what foul ●●rms I am constrained to fall ! ) 〈◊〉 had a purpose to have establish●d abominable ceremonies in op●osition unto ours , being himself ●according to the Proverb ) as the ●ow that wallows in the mire . He ●rofaned his hands thinking to wash ●nd purge them with that , that ●●uched the sacrifice , which is done ●ithout effusion of blood , by means ●hereof we participate with God ●n his Passion , and in his Divine Nature . The Royal Palace was ●mployed in dissections and sacrifices , serving himself in his wicked reign with wicked Coun●ellers . And now , while making mention on of dissections , and of the foolis● or rather damnable affection he bore to them , I know not , whethe● I should put in writing , a common and triviall miracle , or give credi● unto what is said of it . For , the truth is , my mind hangs , as in 〈◊〉 ballance , not knowing which way to incline , there being some thing● worthy to be beleived , others not ▪ Neverthelesse , it being no new thing , but oftentimes happening that upon the change of grea● estates , by means of such vai● dissections of beasts , &c. som● prodigious things have been presignified ( though , in this manner to fall out after , is that which seem● worthy of admiration , both to me , and to all them , who are willing , and have a desire that holy thing● should be declared , and handled holily ) I shall take the boldnesse to make further relation of what 's reported . Behold then what happened . One day as he sacrificed , the standers by saw in the entrails of the beast [ a crosse crowned in a circle ] which ●●ought astonishment , and troubled ●●me of his own Party , as if there●●… had been signified that we ●…ould carry away the victory : ●…t the Prince of impiety being ●ore couragious , replyed that it ●●pressed rather we should be shut 〈◊〉 , and enclosed . Behold then 〈◊〉 miracle that I spoke of ! If it 〈◊〉 false , the wind will blow it ●●ay , if true , it 's Balaam Prophe●●…ng ; and Samuel coming again , ●●d appearing unto the Witch of ●●ndor , and Saul ; the Devils con●●●sing Christ , whether they will 〈◊〉 no , and the Truth , to procure ●●lief , proved by its enemies . It ●…ay further be that this was done , 〈◊〉 ordained , to reduce this man ●●om his impiety . For God , who 〈◊〉 prone to mercy , can , and doth ●●ten use many extraordinary waies 〈◊〉 lead men unto salvation , through 〈◊〉 knowledge of the truth . See an other thing ( reported of 〈◊〉 〈◊〉 any , and credible ) one day , ●●…ing into a hideous , and almost inaccessible cave ( would to 〈◊〉 from thence he had fallen i● Hell , rather then gone on furth●● to such mischiefs ) and having man in his company worthy of 〈◊〉 Hells , who took himself to be great Master in this Science , 〈◊〉 rather Sophistry ( for among th●● they have a fashion to devine 〈◊〉 conferring of future things 〈◊〉 Devils in obscure places , wheth●● it be they love darknesse , beca●●● they are darknesse it self , and exc●lent Work-men in the darkn●●● of sin , or , be it they avoid meeti●● with good people on the face of 〈◊〉 earth , least such , after seen them , might take any power fro● them in their devining ) he 〈◊〉 struck into a great fear . Now , astonishment had seised on 〈◊〉 villanous man at his first entra●●● into the Cave , before spoken 〈◊〉 and increased more and more aft●● ( For it 's said such dealers with 〈◊〉 Devil have strange and inward b●ings , and representments ) and 〈◊〉 there appeared unto him Ph●tasmes of fire , with ( I know not ●hat ) other follies , and raving ●●ymeras ; Being surprized there●ith ( for he was a Novice in this ●●ctrine ) he had recourse to the ●●rosse of Christ , and call'd to his 〈◊〉 him against whom he then re●●●ted . ( That which followes is ●●ore notable . ) The Crosse of ●hrist had the better of it : for the ●evils were overcome thereupon , 〈◊〉 the frights vanished ; But what 〈◊〉 out afterwards ? Mischief took ●●eath again , he again grew hardy , 〈◊〉 begins , as formerly to play his ●●anks afresh ; whereupon the ●●me frights , in an instant , repre●●nt themselves . What then ? He ●as fain to addresse himself , once ●ore to the Crosse of Christ ; im●ediately after the Devils are qui●●ed : whereat , the Novice being in a great perplexity , the Master 〈◊〉 the Sacrifice , that was near 〈◊〉 perceiving the matter , pervert●● both the truth , and him , told 〈◊〉 the Devils were not affraid of 〈◊〉 Crosse of Christ , but had both 〈◊〉 and Christ in abomination . 〈◊〉 evill speech of that leud man c●●ried him away quite : for as he sai● so he immediately perswaded hi● and thereby drew this untowa●● Disciple of his into the gulfe 〈◊〉 utter destruction . Wherein th●● was nothing strange , for a vicio●● nature will sooner follow the co●●sell of a wicked man , then retire 〈◊〉 the advice of a good . What he 〈◊〉 and what he said more in the Cave and what illusions he was cheat●● with before he came up , they 〈◊〉 learned the same , and since instr●cted others therein , know very we●● He came up I am sure , much tro●bled in mind , making the sa●● appear more evidently in his ou●ward gestures , and in the gastlyn●● of his looks , as also by those mean● further manifested , who they we●● whom he adored , continuing on 〈◊〉 that time more especially 〈◊〉 he was alwayes full of 〈◊〉 ) to commit all manner of ●●●kednesse . I say , from that time , ●●●ause then he shewed , and made 〈◊〉 be more seen . Insomuch ( as I ●●●eive ) he gave it out to be taken 〈◊〉 of , that he had not lost his 〈◊〉 in descending , and having fel●●wship with Devils , calling the ●●aviour , in that his being inspired , ●●ball , and appropriating there●●th to himself fair , and honourable 〈◊〉 . These were his beginnings . But 〈◊〉 that which he hatched was ●●●closed , and the mind that he had 〈◊〉 persecute us appear'd , he thought 〈◊〉 an other device worthy of a man ●●rowly flush't , and perfect in ●●ckednesse , or else , that had 〈◊〉 the same of those , who had 〈◊〉 exercised in such doctrine . For 〈◊〉 it was a thing too bold , and gross , 〈◊〉 declare War openly , and consti●●te himself Captain of Paganisme , ●hich had brought some difficulty to that whereat he aimed : so w● had made our selves more couragious , if they had not taken us b● force , and had opposed to Tyrann● the great affection which we ha● to the true Religion : it being th● disposition of generous courages t● be bent against those , who woul● carry things by force : Even 〈◊〉 the Flame , that 's excited by th● wind increaseth so much the more as the wind is more vehement grounding his judgment therein , no● onely by the reasons he had to● comprehend it , but also by precedent persecutions of the Christians which had brought to Christianity more glory , then diminution , in tha● Christians had setled their minds i● piety , and , as hot Iron in water , hardned them against perills . Bu● he thought that making War wit● subtlety , and adding force with perswasion , also mingling a mild manner of dealing with his Tyrannical power ( which was nothing else , but to cover the fire with abait , ) he thought ( I say ) that this manner of proceeding was ground●d on reason , and would carry the ●atter . For , above all things , he ●●vyed them , who were Champi●ns of Martyrdome , and therefore ●rove , with all his might , to force , ●nd constrain people to return to ●aganisme , and proceeded so sub●ely in it , that none perceived it : ●nd contrarily we endured punish●ents without having the honour ●f Martyrdome . But , it was ●reat-simplicity in him , for all that , 〈◊〉 to do . First , because he per●waded himself , we knew not the ●ause why we were in trouble , ●nd that by this Sophistry , and Ca●illation , he thought to cover the ●ruth , not seeing that the more he ●aboured to take away these honors , ●o much the more he made us ap●ear greater , and fairer . Secondly , ●or that he perswaded himself , that what we did , was for the desire of ●ain-glory , and not for the zeal of truth . As on their part , for the ●ame cause , they were wont to make use of Empedocleans , of Aristeans , of Empedotineans of T●●phonians , and a troop of such li●● wicked juglers . One of whi●● casting himself into the Gulphs 〈◊〉 Sicily , to make men beleive 〈◊〉 should become a God , and be ●●ken from them , to change this 〈◊〉 for a better , was discovered 〈◊〉 his chamlet Cloak , which the flam● cast out , to be dead , and cons●quently no God , but a lover on●● of vain glory , and an ignorant , 〈◊〉 silly Asse . Others , secretly retiring in pl●ces under ground , sick of the sam● disease of vain-glory , and love 〈◊〉 themselves , being discovered after got not so much renown by the●● secret retreats , as reproach for suc● their impostures . But , as for Christians , its thei● only joy , to suffer for Gods cause for the true Religion of Christ : i● comparison whereof , we ma●● little account of pleasing men have no other aim , but to be accepted of the Almighty . Besides which consideration , they ●●at are truly wise , and lovers of ●eavenly , and divine matters , 〈◊〉 to be joyned with Christ alone , 〈◊〉 Christs sake , without any other ●●ward : they that do good works ●ith intention of receiving recom●ence for the same , being in the ●econd degree of vertuous people : ●nd they that abstain from evil do●ng for fear of punishment , in the ●hird . Thus is it with us , that are ●rue beleiving Christians , and the proof that we are so minded indeed , ●s easie for them to find , that will undertake it . But , Iulian desirous to deprive us that are Christians of the chief honours , ( for many judge by their own affections , the affections of others ) above all , set upon our Fame and reputation . Wherein he proceeded not openly , as former persecutors , but Tyrannically invented alwayes something against us , that it might be to him a chief crime , to force the people of the habitable earth and to tyrannize over the most perfect , and accomplish't doctrine that ever was . But certainly , he made war wit● us , and persecuted piety in th● cowardliest , and basest manner tha● might be , in regard , among th● persecutions wherewith he astlicte● us , he caused frauds , and decei● to interveene in troubling us . For , whereas power branche●● it self into two considerations , th● one consisting in perswasion , th● the other in Force , and Violence ▪ He made use of that part of his power which was the hardest and most inhumane , namely force ; ( reflecting for the most part unto Tyranny , through the unrulinesse of the Common People both in City and Country , whose audaciousnesse is otherwise intollerable , being carried inconsiderately unto all attempts sometimes , without either wit , or discretion ) This force he put in practice against the Christi●ns without any expresse Edict , or Ordinance , for what he would have them do , but onely that he would establish an unwritten law , by ●hich he forbad any one of them ●ould be sought after for his good ●ill , and affection to Religion . The ●●ntlier part of his Power , which ●as perswasion , he reserved to him●●lf , although he kept not the same ●●violately . For , as nature cannot ●ermit , that the Leopard should ●uit his spots , or , the Moore his ●lacknesse , or Fire its heat , or ●he Devil the hatred he bears to ●han ( who from the beginning was 〈◊〉 murderer ) so it could not suffer ●hat this man should abandon his ●ruelty , wherewith he was fully ●ncensed against us . But ( as they 〈◊〉 ) the Cameleon changeth her self ●iversly , and can take all colours , ●ut while I leave there this fabu●ous Sophister , Proteus the Egyptian Iulian did the same to the Christians , bearing towards them all affections of the soul , except mildnesse , his very mercies to them being cruell , and his perswasion mixt with much violence ; covering , under the outside of equal dealing , all manner of injustice , and oppre●sion . Which the more easily 〈◊〉 be guessed at , by those subtle me●● usually put in practice by him , 〈◊〉 draw us to his lure : His perswasio● to this purpose being alwaies bri●● but his violence , which follow●● after , if not yeilded unto in wh●● he would have , lasting long . In 〈◊〉 word , his accustomed manner 〈◊〉 dealing with us , was after the fashion of Hunters seeking to catch thei● game , viz. either with snares 〈◊〉 of fair words to take us , 〈◊〉 with other weapons of violence 〈◊〉 make after us , untill reduced unde● him as his prey . Having resolved in his mind , and made good this division of hi● power into seeming mildnesse , an● force , he betook himself to another stratagem ( which only was resolved upon , though otherwise very inconstant , and extreamly variable in all his proposals ) and t' was this , to begin the execution of his wickednesse upon those of his own House , and Guard ( a way practiced by all Persecutours ) there being no hope ●f invading those that are further ●ff , if those nearer hand be not ●●rst looked after . Even as an Ar●y cannot fight its enemies , if , at ●he same time , it be revolted ●gainst it's chief . For this reason , ●e changed all the Officers of the ●mperial house , putting some away , ●thers to death , neither , for that wanting in their several respects ●articularly to this great Emperour , ●ut because they then shewed it most of all , and at the highest . For which two considerations they ●ecame ( it should seem ) unprofita●le and might not be suffered to serve him . He gained the Souldiery afterwards , partly by himself , partly by means of their Commanders : and esteeming it easier to perswade , he won some by Offices and Dignities , others , ( who knew no other Law but the Will of their Prince ) by their simplicity : and ( to say more ) he drew to him a great part of the Army , viz. as many as he found weak , and inclinable , and who then , and before , were servants of the times . Having gained some , and in hope to gain others , he was not nevertheles● Master of all , neither could he th●● persecuted us , procure to himself such a multitude by his ministry , but that yet there remained more then seven thousand , who bowed not the knee to the Baal of his power , who worship't not the Image of his gold , and who , though bitten perhaps with his Serpentine words , by looking after on the Brazen one , or on one that was a type of Christ on the Crosse , received no hurt by him . Of which number there were not a few , that had honours and dignities , whom , a man would have judged in appearance , might have suffered themselves to be wrought upon , either by fear , or hope . There were also very many of low condition , of no great esteem , but for their number , unto whom having given the assault , he was by them repulsed : even as a great , and thick wall by a thin and ●●eak Engine . Moreover , he angred not him●●lf any more , because those that ●ot from him had courage , and ●onquered : for he was so much out ●f his senses , that those , whom he ●oped to overcome , seemed to him ●s all won already . Yea , he had ●he boldness to undertake against ●he great Standard , which being ●oftily displayed , with the Cro●s woven therein , conducted , and magnificently guided the Army , that had the Vertue ( as the Latine word bears the name ) of comforting , and lessening labours and trawails , and which ( as a man may say ) is the King of Standards , as well of them adorned , and enobled with the Pictures of Emperours , enrich't with devises by Embroderies of diverse colours , as of those carried at the end of a Lance , and flying in the air , with faces of horrible Dragons , and jaws gaping , casting flaming lights , and embroidered with ranks of Shels represented to the life in cloath of Gold , & thereby affording both applause , and pleasures to the beholders . After then that with content he had ordered his House , and thought he was on the top of all his businesse and out of whatever fear and danger , he attempted that which followes . What was that ? to suppresse the truth of God , by labouring , Tooth and Nayl , ( as we say in the Proverb ) utterly to subvert , and root out , not onely the Christians , but also Christianity it self , from off the earth . O foolish , wicked , and ill taught man in things out of thy reach , and of highest concernment ! dared'st thou thus obstinately to undertake so silly , and unlikely an enterprise against that fair portion of Gods inheritance , and Manna of the habitable earth , which had penetrated throughout all extremities by means of the profit , and facility of preaching of the Gospel , ( that thou childishly calledst folly , and yet had subdued the wise , withstood Devils , and resisted time ) as being old , and new together , accordingly , as those of thy party , the Heathens have composed one of thy Gods ? The first , viz. the truth of the Old Testament , declared but to a few , the last , viz. that of the New to very many : the former , as the draught or discription of a shadow , the latter as the accomplishment of the same mystery folded up , and reserved for a certain time onely , and to be revealed after . Again , who , and from whence art thou , that thou daredst to set upon so rich an inheritance of Christ ? so rich , and great , I say , both , and which shall never perish , although there were never so many more furious , and more out-ragious then thou wast : but shall advance itself , and grow more and more famous for ever ? In regard I beleive the Prophesies of old , and those things in like manner which are manifest at present before our eyes , things that as God he hath created , and as man inherited , which the Law hath set forth , but grace accomplished , the Prophets fore-told , the Apostles confirmed , and the Evangelists consummated , or made good and perfect from the beginning unto all ages . Hast thou been so bold as to approach near the holy Sacrifice of Jesus Christ with thy abominations ? and to come with the blood of thy beasts in opposition to his divine blood , that hath washt and purged all the world ? Diddest thou dare to make War against peace ? to lift up thy loose hand against him that was fastned both for thee , and by thee upon the tree ? hast thou set , or composed thy tast against Gall ? wouldest thou set up a Trophee in defiance of the Crosse of Christ ? erect against his Death a Destruction ? against his Resurrection a Rebellion ? against the truest Martyr that ever was ( if a Martyr we may call him ) those that were no Martyrs ? Persecutor as Herod , Traytor 〈◊〉 Judas , but that thou never shew●d'st thy repentance in an halter as ●e did ! Thou who hast crucified ●esus Christ in like manner as Pi●ate ! enemy of God's as the Iews ! who , to thine own inevitable , ●hough future destruction , wast ●eserved , for a time , to be Author ●f so much mischeif ! dost thou ●othing respect those that have ●een sacrificed for the name of Je●us Christ ? Hast thou no regard to ●hat great St. Iohn Baptist ? to St. Pe●er , St. Paul , St. Iames , St. Steven , ●nd a world of other valiant Cham●ions , that both before , and since ●heir time , have miraculously main●ained Gods truth in peril of their ●ives and goods ? manfully fought ●gainst fire and sword ? powerfully ●ubdued beasts and Tyrants by pre●ent torments , and denounced condemnations , as if they had only borrowed their bodies , or , indeed , had no bodies sensible at all of what they suffered for Gods cause ? Now wherefore all this ? That with their mouth , at last , they should renounce the true Religion ? So belike or , otherwise , thou wouldst never have caused honour● to be ordained for them , together with praises , and feasts . But so far off was this Devil Iulian from bringing this to passe , that the Christians in his reign , for the most part , not onely still perfisted in their former profession , and defence of Gods truth , but also by them Devils were cast out , Diseases cured , Apparitions and Prophesies followed , their humane bodies upon touching , or repairing unto , had vertue and power given them a● well as their sanctified souls , to work miraculous effects : yea further , drops onely of their blood , or , the like little remains of their Martyrdome , had the same efficacy and power , &c. What sayest thou ▪ wilt thou still slight , and not yet have a reverent esteem of such like persons ? Thou , who admirest the burning of Hercules , caused upon a disaster of having offended women ? and the dismembring of Pelops , either for the love of strangers , or Gods ? with respect whereunto the Pelopides rendred themselves noble and remarkable both by the shoulders , and by the Ivory : who admirest the gelding of the Phrygian Preists , that receive their shame with the sweetnesse of musical Instruments , wherewith appeased after ? the torments and cruelties used in the mysteries of Mythra , and his burnings , as well just , as mystical ? That murdering of Strangers kil'd by Bull 's The Sacrifice of that Kings Daughter , because of the City of Troy ? and the blood of Meniceus which was shed for the Thebans ? then that of the Daughters of Scedasus at Euctres ? thou that makest so great account of those young Laconicks , who whipt one another till the blood followed , and besprinkled the Altar for the delight of that chast Goddesse , and Virgin ? who makest so great esteem of the Hemlocke of Socrates ? of the Thigh of Epictetes ? of the Belly of Anaxarchus ? whose patience was more by necessity then of good will : who commendest also the precipices of Cleombrotus , moved to cast himself from thence by the reading of the discourse of the Soul ? the dispute of Pythagoras touching his Beanes ? the content of death by Theanes ? or of I know not what other of his School , and Sect ? Neverthelesse , thou most wise and generous , if thou wilt not admire the things I have said came to passe heretofore because of our Religion : at least contemplate on that which is present , and consider the patience of our Scipioes , and Epam●nonda's : seeing thou marchest with thy Army , and causest thy self be served with meats common , and not delicate to eat : that approvest very much of those Emperors , who make War , and conduct their Armies themselves : that savourest of I know what generosity , and discretion in honouring the virtue of thine enemies , and makest more esteem of the valour ●f thine Adversaries , then of the ●owardlinesse , and idlenesse of whosoever of thine own party : ●eest thou not many among us , ●aving in their possession neither ●ouses nor goods , stript likewise ●f their flesh and blood , and yet ●hrough such their sufferings approaching near unto God ? who ●ye on the bare earth , their feet ●as Homer speaks of a certain Devil that desired to honour him ) all ●irty ! who are humble , and yet ●levated above all here below ? who are on earth here with men , ●nd yet , at the same time , in heaven above with God ? who are bound , and yet free ? forced , and yet invincible ? who possesse nothing in the world , and yet injoy all things that are in the world ? who consist of two sorts of lives , the one which they make no reckoning of , the other , whereof they esteem very much ? who dye to live ? who through the dissolution of body and soul , are re-united unto God ? who live exempt from all inordinate affections , and yet filled with the holy and true love of God ? to whom appertains the fountain of light , whose beams already penetrate their souls : who are spiritually nourished , as it were , with angelicall singing of Psalms ? and kept turns , whole nights , together in praising God ? who have thei● minds already in heaven , by a divine rapture , before they dye ? to whom appertains cleannesse and purity ? who know its all one to depart from this world , and to be with God ? to whom belongs rocks , and also paradise ? to be cast down upon the earth and yet to be set upon thrones in heaven ? to be naked in their bodies , and yet cloathed with incorruption in their souls ? to be here in deserts , but yet in heaven with good company ? who neglecting and repressing the sensualities of the body , injoy , for all that , a perpetual , and un expressible content of the soul ? whose tears are the deluge ●f sin , and restauration of the ●orld ? whose extended hands put ●ut fire , tame the raving of wild ●easts , dull the edge of the sword , ●ake whole troops fly away ? and ●now thou also , that , at length , ●hey shall withstand , and triumph ●ver thy impiety , although , for a 〈◊〉 , thou bravest it , and , with thy ●evils , dancest ( as I may so say ) 〈◊〉 the delights of thine own hearts ●●sts , and heathenish devices . Nevertheless , O impudent fel●ow as thou art ! how can it be ●hat , in the mean time , thou better ●onsiderest not of these things ? ●hou , who art as liable to death , as ●ny other worldling ? How can'st ●hou find in thine heart to make no ●reater esteem of those before ●poken Saints of God , neither to ●everence them as thou oughtest ? ●re not the gifts and graces , where●ith those clear Lights of heaven ●hine so bright , far to be preferred ●efore the unsatiable covetousness ●f Solon that wise man , whom Craesus made tryal of with his Lydian gold ? or the Philocaly of S●crates , that is , an affection in doating upon fine things ? for I am ashamed to think of , much less b● in love with his foul sin ( of Sod●my , I mean ) although , with ver● much artifice , heathen men hav● strove to cover it , and are commended for their so doing . O● the licourishness Plato shewed i● Sicily ? which brought him to suc● a condition , that he was sold without being redeemed by any of hi● own disciples , or other of th● Greek Nation ? Or , the glutton● of Xenocrates ? the Cinicalne●● of Diogenes ? who made a Tun hi● house , wherein he more accounte● of Beggars , then of Princes ; o● Barly-loaves , then of fine Manche●● ( as the Tragedy hath it . ) Or , th● Philosophy of Epicurus ? who kne● no other soveraign good , then th● pleasure he took to please hi● senses . You , make great account o● Crates . Certes , 't was an exploi● worthy a brave Philosopher , vo●untarily to quit himself of his ●reat revenues : and , that they not ●inder him in his study of Philo●ophy , to cast away much riches ●ormerly possessed by him in great ●ontempt , but the manner of his ●penly making known the same , ●y boastingly publishing the know●edge thereof to posterity , is a ●●gn he was ambitious of popular ●pplause : a mark whereby we dis●ern him to be affected as well with ●he tumour of Vain-glory , as with ●he humour of being a Philosopher . ●ou admire him , who being at ●ea , and commanding all his goods , 〈◊〉 a tempest , to be cast over●oard , thanked fortune that she had ●educed him to a Sultan , or to a ●hilosophers cloak . Also Anthiste●es , who , as a quarreller , having all ●is face broken , made no more ac●ount of it , then the writing on his ●prehead , as on a table the name ●f him that had beaten him ; to ●he end , peradventure , he might make his complaint more hainous against him , when time should serve . Thou highly prizest 〈◊〉 other , that lived not long since who making his Oraisons to th● Sun , stood upon his feet as long a● the day lasted , observing , it ma● be , to begin then when it came nea● the Earth , that such his prayer● might be the breifer , and finishing them when the Sun set . Thou als● makest great account of him , who in winter , being on the guard , too his charge so to heart , that he passe● the whole night , which froze hard in contemplation , and had hi● mind so intent thereon , that he fel● not the cold at all . Thou praises● also the curiosity of Homer's desir● to know the Riddle of Arcadia● and Aristotle , who stayed sometim● on the bank of Euripus , to understand the cause of its Ebbing an● Flowing ; neither of which bein● perfectly understood by either o● them , was the cause of the one an● of the others death . Thou esteemest also of the Wells of Cleander of the Girdle of Anaxagoras , an● of the Weeping of Heraclitus . Now tell me , how many hast thou of these ? and how long have they ●asted ? And wonderest thou not at so ●any thousand of ours , that have ●ollowed the like Philosophy , and ●ar more admirable , all their lives ? ●eest thou not how , in all parts of ●he world , as well men , as women ●f our Religion , have striven one ●ith an other , even unto admira●ion on all sides , who should be ●ost renowned for vertuous living , ●orgetting even the laws of nature , ●hen endeavouring to appease God 〈◊〉 their chast conversation and pa●ence , not onely the meaner sort ●f people that are wont to live of ●odily labour , but the great and fa●ous also for their ancestry and ●ignities ? Who changed their for●erly accustomed delicious man●er of living in all plentifulness 〈◊〉 variety of delights , for the ●rder discipline of a more severe 〈◊〉 , to follow Christ : who , though 〈◊〉 attaining to the grace of eloquent speaking , ( true piety not consisting in Rhetorical straines , and in the fruit of wisdome proceeding from the lips ( according to the opinion of one of your own Poets ) and being of little value , ) yet most excellent they were , notwithstanding , in the sweet disposition of their souls , in the sincere and exact government of their lives and actions , to the Will of God. But this man , shutting his eyes to all this , and aiming onely to please Devils , ( which already many times , justly overwhelmed him ) before he made any Ordinances for common affairs , rush'● upon the Christians : and , althoug● he had two things which gave hi● trouble , viz. the Galileans ( for 〈◊〉 he was pleased injuriously to ca●● us ) and the Persians , who , bearin● troubles patiently , continuall● made war against him : So it was he had a business came so near him that the Persian war seemed 〈◊〉 him but as a Play and Fable : where of , though he made no shew , yet he was so transported with fury , that every one took notice of him : But this so prudent person , so good a common-wealths-man , considered not , that in the first Persecutions , there happened but a little confusion and trouble , because our doctrine was not then spread among so many people , the knowledge of the truth as then made manifest but to few that had need of more light , but now that the Word of our Saviour is so far spread , and so well establish'd among us , to strive to pull it up , and to shake Christianity , it 's no other thing , then to overthrow the Roman Empire , to expose to all manner of danger and ●azzard the whole State of the Republick : which is the worst that our greatest enemies can wish to us , namely to see us receive these evils from our selves , and by the means of this new and admirable Philosophy and Policy , by which we become so happy , and return to the first age , and golden condition of the world that was without trouble , without all kind of dissention , or Warring one with another . But they 'l tell me , the People are gently governed , Taxes remitted , Magistrates worthily chosen , Theeves punished , and such like things , with respect unto temporary felicities , and make it good . For it must needs be we should have our ears tingle with such manner of applauding him in his Government . But the divisions , neverthelesse , and commotions of Towns and Countryes , the destruction of families , the quarrels of private houses , the separation of married folks , that were likely to follow such a mischief , and , as the truth is indeed , have followed the same , brought they any augmentation to his glory , or commodity and benefit otherwise to the Common-wealth ? Who is he , that is such a Partizan of Paganisme , so void of common sense as to avow the same ? For , even as in a mans body , when a member or two are out of order , the other cease not to do their office , and to conserve the welfare of the rest that are in health , and the greater number , by means whereof , even those that were ill affected , ●ut of frame often come again to their naturall constitution : but when too many parts are ill affected , there 's scarce any remedy , but ●hat the whole body becomes in danger to be overthrown : So in ●tates and Republiques , particular defects may sometimes be made ●p , when , at the same time , it fares well with the generall : but when ●he greater part is weak , without doubt the General is in much haz●ard to be destroyed . A case so obvious and trivial to every common understanding that the grossest enemies we have cannot possibly ●ut soon foresee the same , especi●lly at this time that the Christians ●re so increased . But the malice of this man hath ●o blinded his reason , that hand over head he ceaseth not to molest ●ll manner of Christians , little and great : Yea , so tainted he is with all kind of wilfull hatred against us , not onely unworthy of a judiciou● Emperour , but also of a far meane● man in understanding and place that , as if , with our Name , h● could take from us the beleif whic● we repose in Christ , he hath commanded our Name should b● changed , and that we should be no longer called Christians : yea , 〈◊〉 make us ashamed , as if thereby w● were accused of some great crime● he made a new edict touching th● same , calling us therein , and o●daining we should be called Galileans , in stead of Christians ; she●ing indeed thereby that the name o● Christian is a glorious and honourable Title , otherwise , certainly , 〈◊〉 would never have taken it from us ▪ and , in lieu thereof , given us a● other lesse famous , and not of the like reputation . Or , whether fearing some vertue to lye hid under tha● Name , which might cause those o● his Party tremble , so oft as spoken in their hearing [ in like manner as those Devils in the Gospel are reported to have trembled at the name of Christ ] took away the occasion of their being so troubled , by forbidding us to be called after that name . As for us , we desire not to change those names whereby he is called , knowing nothing more ridiculous , then those appellations of Phales , Isiphales , venerable Pan , &c. wherewith he takes a pride to be stiled : being Names not onely infamous , and shamelesse , but such , as upon consideration of the reasons wherefore at first they were taken up , cannot otherwise then give offence unto modest ears that take notice thereof , Neither envy we his title of Caball , whereof he boasts so much in his follies , or that other epethice of Hercules Kill-cowe , &c. worshiped as a God , because , in his Thirteenth labour , he begot with Child in one night fifty daughters of Thyestes . If endeavour to find out new names , wherewith to reproach him for his fouler , and more villanous actions , we are not ignorant how to fit him with a great many more to the purpose , then those , whereby to vilifie us , he hath invented against the Christians . The History of his unworthy Acts is not so altogether unknown to us , but that it 's an easie task , thereout to furnish our selves with Names more then a good many , whereunto to intitle him , as due to his deserts , though much unbeseeming the man he would be taken for , being not content to be stiled by the Title of Emperour of the Romans onely , but also would be called Emperour of the whole world . For so he perswaded himself , he should be before his death , as being bewitched into such a beliefe by those Devils , and Magicians that thereinto infatuated him . As for our being call'd Galileans , that are Ch●istians , we are no whit ashamed thereof , seeing Christ our blessed Redeemer was so called . Yea further , seeing he that is Lord , Creatour , and Governour of the Universe , Son , and Word of God the Father , sitteth on the same Throne , with him , Mediatour , and High Priest , and , for the love of us , ( that despised , and cast his Image in the dust , as ignorant , perhaps , a great many of us , of that high mistery of his Deities conjunction with our flesh ) took upon him the forme of a Servant , and ●ore our sins in his own body on the ●ree , that they might dye with him : If he , I say , suffered himself to be called a Samaritan , and ( which is worse ) a Devil : ( to whom it was an easie matter with an Hoast of Angels , yea , a word speaking only to vindicate himself , and repulse a whole world of wicked men ) and was neither offended thereat , nor made complaint against them that did him that injury , but sent them gently away , ( shedding tears to obtain pardon from God his father for them that crucified him ) shall we , that are vile worms , however christned in his Name , hold it an unseemly thing , think it much to be defamed , after that sort , or troubled therewith , when , in the same manner , reproached for his sake ? God forbid . Nay rather , — being reviled , we blesse : being persecuted , we suffer it , esteeming more of such injuries , and other scoffings , wherewith reproachfully thou tauntest us , then to be otherwise made rich by thee , for a time , with the muck of this worlds goods , then to be advanced by thee to fleeting Honours , and Offices , and whatever other earthly preferment that 's in thy power , and choice to confer upon us . Yea , moreover , whereas it 's thy whole delight , thi●● hearts content is solely fixed on such matters , we stick not to make open profession unto thee , and unto all the world besides , in the words of the Apostle , that we determine not to know , ( much lesse to be affected , and hunt after ) any thing among you , save Jesus Christ , and him crucified . He had one quality more in him , an unworthy and dishonest one both , and that was , he accustomed himself , when covertly ayming to gain us to his Party , at the same time to put on the Fox his skin upon that of the Lions , or , ( as I cannot better express the same ) to cloth , under the mask of Minos his justice , his own cruelty , and oppression . To abridge my discourse , the rest of his abominable actions I 'le leave further to be dilated , unto those hereafter that shall be pleas'd more largely to pen the whole History thereof , not doubting , but many will strive to make Posterity acquainted with things of such consequence , and whether Tragedy , or Comedy , ( call them as you list ) deserve not to be concealed . As for my part , I 'le reduce unto those passages before spoken of , one , or two of his most signal acts , to let them who admire his deeds , and count him praise-worthy for the same , know , a man cannot invent charges enough , is not able to find faults so many , or reproaches so great and shameful , as he deserved . It 's a maxime among Emperours , ( I know not whether it be practised with other Monarchs , but among the Romans it 's exactly observed ) viz. that , in honouring them , they set up for the reigning Emperours , publick Statues ; for , as for Crowns , and Diademes , they suffice not ( it should seem ) no , nor Scarlet , nor solemne Ordinances , nor Taxes , and Tributes , nor great number of People to applaud them at their first entrance into Supreme Authority : but it 's their pleasure , over and above , like Gods , to be adored , that thereby they may be held for more majestical and sublime . They will also have the same adoration done , in like manner , even to their very Pictures , and Images , that thereby their eminency may be set forth more absolutely , and completely . Among these Images , and Representations , each Emperour chuseth severally unto himself certain of them : e. g. Some , setting forth to the life great Cities making Presents : Others , a famous Victory crowned with triumph : Some , Magistrates on their knees , with devises expressing their Charges and Offices : Others , cruell Beasts kill'd with Arrows , directly shot through again ; Others certain vanquished Barbarians laid prostrate at their feet , or otherwise kill'd in diverse manners . For they desire not onely the truth of things , whereof they assume the glory to themseves , but also , to have Representations , and Pictures thereof . See now how this man plotted , what craft by him was used against the Christians . As those , who in drinks sometimes mingle poison , so he infused , upon a time , abomination among his Imperial Ceremonies , confounding together the adoration of Idols with the Ordinance of the Romans . For which purpose , among the Effigies of Emperours , and other usual Pictures , he caused to be interposed the resemblances of Devils , and that done , exposed them to the People , Cities , and principle Governours of Provinces . These Images , or Pictures were after that manner contrived , that who so adored the Emperour , the mischief could not be avoided , but , at the same time , he must , of necessity , adore therewith Devils , the Effigies , or Pictures of Devils , being so cunningly interweaved with those of the Emperour . Now who so adored not those Representations , the Imperial Majesty was offended therewith , and the Party refusing to give honour thereunto found guilty of High Treason against the Emperour . There were some wiser , and more advised , who finding out the deceit , were not taken with this so artificially invented snare ; who were afterwards punished for such their prudence , under the pretence , they had not honoured the Emperour : when as the true cause was , for their being faithful rather to the great Monarch of heaven and earth , and to the true Religion . A great number of the simpler and poorer sort of people were ensnared herein : who , in my opinion , deserved to be pardoned for their innocency , being by subtlety thereunto inforced . After this sort , matters being thus deceitfully handled , 't will be sufficient to make this person infamous , and worthy of just reproof , in regard private Persons , and Princes , should not govern themselves alike in their affairs , their actions being of different weight and importance , a private person not so much to be blamed when he doth any thing by subtlety , and after a covert manner , because otherwise , perhaps , he is not able to compass what he would have , by force , and therefore is constrained to use art , and dissimulation : but , as for a Prince , it should be otherwise , because , as it is a shame to be overcome by force , so , I esteem it yet a greater , to cover his designs with craft , and faining . There 's beyond this an other matter , which , though it came from the same forge and conception , is yet worse , because the evil of greater consequence . I will annex it here unto what I have spoken formerly . There was a certain day , wherein the Emperour would bestow a Largesse , whether accustomed and ordinary , or more solemn and at a prefixt time , to manifest his inward malice towards us , it skills not . 'T was ordained then , all the Army should assist therein , that every one , according to his degree ▪ and dignity , might receive his Largess and Pay. ( Behold here another mistery of villany , see here how iniquity playeth its part ) under the colour of liberallity he would bring it to passe , by alluring the Souldiers with money , ( who for the most part , are ordinarily covetous enough , if not too unsatiable ) The businesse was this . Being pompously set in great state , and also very powerful through his wiles , by reason whereof , ( as if he had been an other Melampus , or Pro●heus ) he could change himself into whatsoever formes , at his pleasure , ●ccording to the quality of affairs he had in hand , ( the story that I am ●bout to tell , would move compassion in whosoever of any good nature , or tollerable apprehension , whether beholding this sad specta●le with their eyes , or otherwise ●earing the samerelated unto them : ) There was before him Gold , there was Incense , and just against him Fire ; close by stood the Master of the Ceremonies , who gave notice what was to be done : The outward pretence was , the making ●se of certain more ancient , and honourable Ceremonies in that their reception of the Emperours Largesse , but the issue after was , They were to Sacrifice Incense in the Fire , and receive from the Emperour the wages of such their perdition ( very little indeed for a thing of so great concernment , for the losse of so many souls , by their committing therein so hainous and execrable an offence against the Almighty . ) O wretched gain ! O miserable recompense ! wherewith the Souldiery were betrayed , and sold by such an invention they who had conquered the whole universe , by means of a little Fire , a little Gold , and a little incense , were discomfited and destroyed ▪ 〈◊〉 ( which was more pitiful ) thought not upon their death and ruine . Such as went thither , for the lucre of 〈◊〉 little money lost thereby their souls , kissing the Emperours hand , and perceiving not , that , at the same time , they kist the hand o● their Assasinate , and were nothing the better by so easily suffering themselves to be carried away , a● by an inviolable Law , unto such simplicity , and unadvisednesse ▪ How many thousand Persians should there have been to have made such a defeat ? how many archers , and slingers of stones ? how great a number of armed Souldiers ? what engins to beat down walls could have done that , which one onely hand , one only journey , and one wicked counsel brought to pass , and accomplished ? I will insert here one story more lamentable then the former but ●ow recited . 'T is reported that some of the before-said Souldiers having been deceived by ignorance , after the Act committed , and re●iring to their Houses , as they were at Table with their Companions , and about to drink water ( as accustomed to doe ) not thinking of the mischief which they had brought upon themselves , but taking the cup in their hand , and lifting up their eyes on high , began to call upon the name of Jesus Christ : Whereat , one of them more sensible of what they had done , then the rest , said to them , after this manner . [ What mean ye to invoke Jesus Christ , after renouncing him ? ] with which words being astonished , and stricken ( as it were ) half dead , what strange thing ( say they ) do you affright us withall ? tell us , when was it that we renounced him ? unto whom the other replying , when ye burnt incense before the Emperour , which was a sign of such your renouncing him ; presently these poor souls leapt from the board , as men bereaved of their wits , and , incensed with despite and choler , ●an to the Market-place , crying aloud , [ We are Christians , we are Christians , we have not been Traitors to thee , O Saviour Christ ! let all the world know it , and principally our good God , for whose sake we are content to live or dye , as seemeth good to him : we have not wilfully abjured the confession of thy holy Name ; if with our hands we have transgressed , our hearts never gave consent thereunto : we have been deceived with the Emperors Gold ; that was it , whereby we were contaminated : but such our unperceived abomination , when time was , we have since the knowledge thereof , utterly abandoned , and desire our blood may be shed in expiation for ●hat great offence formerly committed by us . ] After which Out●ries openly made by them , they an directly to the Emperour , furi●usly throwing the Gold received ●rom him formerly , before his face , ●n presence of the standers by , unto ●he earth , exclaiming with a loud ●oice , we have not been call'd by ●hee to receive honour , but to be markt with the infamy of Repro●ates : Do us the honour , who are ●hy Souldiers , to kill and sacrifice ●s to Christ , who is our King : For ●he Fire of Incense burned by us at ●hy command , command us to be ●urned with fire ; and for the ashes ●hereof , reduce thou us to ashes : cause our hands to be cut off , which ●nwittingly have been advanced to other Gods : honour others with thy Gold , who will not repent the ●eceiving of it : as for us , the riches which we look for , is to gain Christ , which gain vve prefer before all other gain , before vvhatever other riches , or honour , or things of this life , that thou art able to impart unto us . This vvas it they said , and advertised others to take notice of th● craft that vvas put upon them , t● purge themselves from the sins o● this intoxication , making satisfaction , or leastvvise endeavouring so to doe , by their blood , unto Christ Jesus that dyed for them With vvhich resolution of their the Emperour being exceedingly irritated , vvould not , neverthelesse command them to be put to death publikely , for fear of rendring them Martyrs in his so doing : but gav● order they should be sent forthvvith into exile , punishing them that vvay , the more reservedly , fo● the neglect , the little regard the● seemed to shevv unto his person i● their Speeches , and Actions before him , but novv specified . Had he pu● them to death , there could nothing be more acceptable unto them and , as for his Banishing of them , they vvere so far off from being troubled therevvith , that they too● it as a great favour from him , rejoycing with inward delight in their souls , ( I dare say ) in that thereby they conceived themselves the more freed , or at least , they were the more removed out of sight from being upon every occasion , defiled and deluded further with his enchantments and deceits . Having this intention , and imploying otherwise his malice diverse wayes ( for his mind was nothing setled ) and inflamed more with a Diabolicall fury , than with ●ny naturall reason , being uncon●tant in his resolutions , he concea●ed alwayes the secrets of his wick●dnesse . But as 't is said of the ●●re of Mount Aetna , that it is hid●en in the bowels of the earth , ●ourishing and increasing its self in ●eing retained by force , or some ●ther thing , ( viz. the breath of a Gyant in torments ) rendring hor●ible murmurings continually from ●he low pits thereof , casts out a moke on the top , ( an inevitable sign of the calamity aproaching , if the fire become so great that it cannot be stayed ) and then with violence breaking its bounds , ascendeth upwards , and enlarging its widenesse , makes a strange vomiting , which spoiles and corrupteth the Land neer adjoyning : So was it with this man , who sometimes commanded , and helped himself in our affairs with the frauds , and impostures of his deceitfull , and sophisticall Edicts . But , since his untamed fury was let loose , he could not by any means conceale his malice . Fo● from that time , he began to persecute those of our Religion openly . Where , passing over thos● Ordinances he made against ou● Sacred Churches , ( which wer● generally published ) together wit● robbing us of those Offerings , an● Money consecrated to God , proceeding no less from avarice , the irreligion ; the forcibly taking a way of our holy Ornaments , whic● were pulled from us by filth● and profane hands , the Priests and Sextons , for keeping them , being dragged up and down , and tormented , defiled also and covered over with blood streaming from their bodies torn with lashes of rods , when their hands at the same time , were fastned to pillars ; the Crosse-bow-men running through Provinces , and Cities , wickeder and crueller then himself , who gave the command that we should be utterly routed instead of the Persians and Scythians : Forbearing ( I say ) the speaking of these things , who is it that knoweth not the Sa●agenesse of them of Alexandria ? who , among many other enterprises which furiously they put in practice against us , making use of the Licenciousnesse of the times , without any either honesty , or modesty in ●o doing , ( being a people furious ●nd turbulent by nature ) so far ●eightned after destruction , their ●hirst , that ( as 't is reported ) they fil●ed our holy Temple with two sorts of blood , viz. the blood of beasts sacrificed , and of Men. In which barbarousness of theirs an Officer of the Emperours Army was chief , who , for this onely cruelty , got him a name , and made himself famous amongst them . Who is he , moreover , that hath not heard of the swarms of the Heliopolitans , and rashnesse of the Gazeans ? who , for their mercylessenesse towards us , in recompense thereof were honoured and applauded by him , and had experience of his liberality . Who is he that hath not been made acquainted with the fury of the Arethusians ? who till then being altogether unknown , were since had by him in great reputation , it not being vertuous actions alwayes that bring reputation and credit to persons , but also superlative wickednesse sometimes , and , never the like heard of , brutish invention pu● in practice to punish innocen● Christians . I will onely recite tha● which may seem horrible and crue● to very Atheists themselves . Certain chast Virgins knowing little of worldly affairs , as excluded from the sight of almost all other save themselves , by these barbarous Arethusians having been dragged stark-naked into the Market-place , to the intent they might be put to the more open shame , were commanded to have the hair of their head cut off , after which , their flesh cut in peices , ( my God! scarce have I the patience to repeat it ) was immediately thereupon by them savagely devoured with their Teeth in a Feast sutable to that their execrable fury , filling their bellies also then with the raw Livers of those Virgins , and after that , common meat being brought in , some of them took the bowells and guts of the aforesaid Virgins , yet reaking hot , and mingling them with hog-wash , threw them to the Swine , before the others faces , that they might see their hungry hogs tear the same , and , together with barly mingled amongst it , eat it up all . A dish of meat which till then , never the like was fed upon , and wherewith the Inventer thereof should have endeavoured to glut the Devil onely : As , the truth is , the Devil after made a fine meal of the blood of the wounds which that wicked Emperour Julian received in his bowells , and whereof he was slain when shot into his body in the last Wars that he ever fought upon earth , with the Persians . Again , who is such a stranger in our affairs , as hath not heard of Marcus Arethusius a famous man among us ? who ignorant of the story of him , except I relate the same at present ? who in the raign of Constantine's giving full liberty to the Christians to exercise their Religion , pull'd down one of the Gentiles Temples , or rather a retreat , or habitation of theirs for Devils , and converted a great number of them that were Pagans unto the Christian faith , to the right way thereby unto everlasting life , as well by the excellency of his manners , as by his eloquence : and for the same cause , was not well liked of by the Arethusians , or , at least , those among them that were followers of Devils ? But , since the affairs of Christians were troubled , and that those of the Greeks , and other Gentiles began to rise high , he could not avoid the violence of the time . For the vulgar , being wont ; for a time , to retain their passions . as fire that is hid in wood , or , as a stream of Water that is stopt , upon any the least occasion riseth , and breaketh through all . He then observing the madnesse of the people , who were not a little animated against him , and threatned him , was resolved at first to flye from them , not so much for want of courage , as to obey the command of Christ , which wills us to retire from one City to an other , and thereby to give way to our Persecutours . For good Christians must not onely regard their own particular , though never so vertuous and constant , as beware of their enemies , and that , on their part , they give not the least occasion to do them an injury , which , without scandall to their weak brethren , and to the prejudice of true Religion which publikely they make unfained profession of , 't is in their choice to put by , or make prevention of . It so fell out , neverthelesse , that perceiving many to be apprehended , and dragged before Magistrates because of him , and that there were some in danger of the losse of their souls , by reason of the cruel persecutions wherewith they were afflicted in their bodies for his sake , he would not altogether neglect them , who for the making sure of his person , were in hazzard to lose their own . Wherefore , being first holily and well-advised , he returns back from his retirement , and offering himself to the people , resolved with patience to undergo whatever calamities of the times : With respect whereunto , what injuries and oppressions were there , unto which he was not exposed ? What could be more lamentable ? every one brought ( I know not what ) resolution to adhere to that foul sin of diversly afflicting him , carrying neither any regard to the constancy of him , nor to the quality of his Persecutours ; who were the more irritated against him through a supposition , that his return to them proceeded rather from a contempt , or neglect that he made of their persons , then of any virtue , or constancy in himself to undergoe vvhatever tribulations to be inflicted upon him by their fury . Whereupon , this holy old man , this voluntary Souldier of Jesus Christ vvas led through the City ( venerable for his age , but more for his life to all the vvorld ) exposed to these tyrants , and hang-men , and conducted by people of all manner of qualities , rich and poor , young and old , men and women , some of one sort , and some of another , hurried together : yea ( and which was more strange to behold ) those who had estates , and were of the wealthiest , strove together , were emulous among themselves , who should punish him most , all indifferently esteeming it a commendable thing to inflict whatever torments upon him , and to triumph over him ; Whom all the people of the Town villanously handled , some halling him through the Streets , other thrusting him into the Kennels : these plucking him by the hair of his head , those smiting him upon every part-of his body : using further , shamelesse reproaches , and not to be spoken of , among so many other mischiefs ; just as those are wont to be done unto , vvho vvere punished in those Paganish mysteries of Mythra . He vvas also lifted up in the air as in a svving , too and fro tossed from one side to the other : he had his precious body received naked upon the points of their Pen-knives , who acted their parts in this mournfull and sad Tragedy against him : Yea further , they put his legs in a presse , and squeesed them to the bones : they cut off his ears with a fine slender thread , making him , in the mean time , stand upright in a basket , and rubbing , or besmeering him all over with honey and salt , they exposed him to Waspes and Bees about noon , when the sun shined hottest and clear : which made his flesh seem , as it were , to melt , and gave those animals a warm throat full of this happy meat . I call the meat , this flesh happy , because , however tortured , yet suffering patiently for Christs sake , he rendred every part of his body happy , as a blessed sacrifice , and most acceptable in the sight of God. There 's an other story as well worthy to be remembred , and spoken of him , and that is this . This good old man and young both ( for the dolours which he underwent in his old age caused him not to abate of the lively chearfulnesse he was indued within his youth ) smiling in the height of his torments , was heard to utter these famous and most remarkable words unto his tormentours , saying , [ I esteem very much the posture wherein you have put me in thus lifting me up , It 's a good omen to see my self exalted , and others below me . ] He had as much to say touching the different condition wherein himself was , in comparison of those that persecuted him : the contemplation whereof seemed to make him feel no more pain , then as if he had been onely an assister at the tormenting of another , taking those his sufferings for an honour , and not for a punishment , wherewith they seemed after a sort , but indeed were no way able to afflict him . Where is there a man never so little gentle and debonaire , that is not affected with this gallantry , that reverenceth not this holy Martyr for these brave acts ? But the times permitted not to shew pity in such cases to the Christians , neither the irregular passions of the Emperour , whose unrelenting will it was still , that the people , Cities , and Magistrates should , by all means , carry themselves cruelly unto us , though many of them , for all that , were utterly ignorant of the bottome of his wicked heart . Thus went the affairs with this constant old man. If you ask the reason ? 'T was because he refused to give five Shillings to his Executioners : which was an argument evident and plain , that he had the patience to suffer for the cause of God , and his true Religion only . In regard , whilst they demaunded at first a great sum of money , in lieu of the Temple it's being pull'd down by him , and would abate nothing of that price , but either the whole sum was to be laid down by him , or else he rebuild it at his own charge , one would have thought this refusall of him came from want of means , and disability to satisfie what was demanded , rather then from zeal to the true Religion : but after that by his constancy he had gained to be abated in part , and continually had something cut off with respect unto the price formerly required , so that the demand in the end amounted but to a little in value , yea so little that it was easie for him to pay it , the difference between them was who should remain master , they in making him give something , though never so little , or he , on the contrary , ( who was not to be forced , ) to pay any thing at all , although very many there were that voluntarily offered to give for him more then they desired , not onely because of his unparallel'd piety , but also in consideration of his invincible and unconquerable constancy . At what time a man might cleerly see , he fought not in this list for money , but for Religion . Let then those that so much admire this Philosophicall Emperour , resolve us , whether these , and the like actions of his , were signes of mildnesse and gentlenesse , or contrarily , of much pride and cruelty . As for my part , I beleive the Question is soon answered . I have not as yet declared how this Sufferer was one of them , who had formerly saved this detestable Prince , when all his Race was in dangers , by secretly conveyhing him away from those that sought to destroy him . The reason , it may , be , of his deserving to be so grievously punished , namely , for his imprudent preserving him then , who became after so great a plague to all the world . In consideration of which whole businesse , with respect unto the patient suffering all manner of cruell torments , and other lamentable reproches by this Martyr of ours , A certain Greek , that is to say , a Pagan in Religion , ( though in his behaviour otherwise , somewhat above , and beyond all other of his kind that ever lived either before or since his time , to be admired at ) being not able any longer to behold the tormentours on his own Party , and the constancy of him that endured thus all manner of punishment on the other , brake forth into these noteable words unto the Emperor , and in the presence of the whole company that was then assembled together , & spake after this sort . [ Are not we ashamed , Sir , to fee our selves so overcome of the Christians , that we have not the power to be masters over one poor old man , who hath gone through all sorts of torments , and of whom , if we had had the better , it had been no great matter ? is it not a great impeachment of our credit , when all 's done , to retire vanquished by him ? Whereupon ( as it seemed then ) the other Officers blush'd , but those Kings , that is to say , the Pagan Priests mock'd at it . Could any thing in the whole earth be more shameful and wretched , not with relation so much to him that suffered the same , as , on the other side , especially , who caus'd these mischiefs , and other the like abominable outrages to be put in practice ? In this sort , after a most barbarous , and never the like heard of inhumanity , dealt they with Arethusius ? So that the cruelty of Phalaris , and of Echetus will seem small , in comparison of theirs ; more espcially of his who compelled them thereunto , and was Author thereof . O that I could meet with the Creature , that had the gift to infuse into me the Knowledge of Herodotus , the Eloquence of Thucidides , whereby to paint out the wickednesse of this man ; to set forth in livly colours to Posterity , the whole History of those severall passages of profound villanies that were acted by him throughout all his whole life . I pass to make mention of Orontes , or of them who had their throats cut in the night , which he hid in favour of the Emperour , being staid because of the body of him to whose death he seemed to consent , for that would be more proper to be put in Verse . Neither will I speak of the Caves , and places under ground in the Imperial Pallace ; or , of that which was done in Ponds , and in Pits , and in Ditches filled with the pernicious treasure , and detestable mysteries , not only Anatomies and dissections of Children and Virgins ( made use of to cause Divels appear by Divinations , & in other abominable and irregular Sacrifices ) but also , of them who were in trouble for the true Religion . Concerning all which , it 's my advice not to tax him openly ; and that because himself was ashamed thereof . And good reason , for it 's certain , had he not endevoured to keep them secret , they had turned to his confusion , after made known and discovered . As for the Christians of Caesarea , a magnanimous People , and constant in Piety , who were so injured , and cast down by him , it 's not a matter , it may be , which deserves reproach ; because that being irritated against Fortune , ( which sometimes was contrary to him ) in time of prosperity he had ( in his opinion perhaps ) just cause of vengeance ; as also , we must excuse somewhat the injustce that then bore sway , and wherewith ●hey were then so much infested . Who is it that knows not how ●he multitude furiously incensed ●gainst the Christians , killed a great number of them , and threatned ●et worse ? And thereupon the Governour of the Province keeping a middle way betwixt the time present , and the Edicts then already made , and esteeming it , on the one side , better to comply with the Season , and on the other , to carry some respect unto the Laws ; after putting a great number of the Christians in prison , chastised also some Pagans . Whereof , being afterward accused , he was brought before the Emperour , and thereupon deprived of his Government : Whom ( although alleadging the Emperours Ordinances , on which he had grounded his Judgement ) it failed but a little of his being condemned thereupon unto death ; thoug● in the end , he experimented hi● clemency , and was banished only ▪ His Reply , nevertheless , to th● Emperour , was gallant and brave For , when extolling unto him th● valour of the Pagans above the Galileans , in that one Paga● sometimes brought under his Subjection many Galileans . [ Wha● great matter is it , ( quoth th● Governor to the Emperor ) if on● Pagan overcome or subdue a multitude of Galileans ? Hath not you● Highnesse made an Edict for th● Pagans to do thereafter ; Are no● they backed by your Command , to use all manner of violence against them , when whosoever will , is not only permitted , with all sor● of injustice , to molest them , but also assisted , and may call for what help as he thinks fit , at his pleasure , to wrong and confound them ? When as he that is most cruell , is most commended ; he reputed the best Subject that exerciseth his wit most to vex them ? When for a Pagan , in the least manner , to be courteous to a Ga●ilean , is to be criminous in the ●ighest degree ? When noneless with●tand , none sooner yeild themselves ●o our fury , than those Galileans ? When not only a few , but many ●undreds of them , though of force to resist , yet in obedience to your Majesties pleasure and will , patiently submit themselves to one poor Pagan Executioner , to be punished ? To beat then those that resist not , and after to boast of their manhood that do so , what is it , but to publish rather their violence , than to make good their valour to Posterity ? Besides , the pleasure of a Prince , or Emperor , is a Law not written , which , being upheld by force and authority , hath much more power in it , than when written , and not upheld by the same force to maintain it . This should not be so ( say they ) who have set forth unto us a new God , good and gracious . Contrarily , your Highness publickely hath forbidden us to trouble the Christians , as also commanded that Christians should not be injured at every mans pleasure ; so that thereby the Christians are discharged from our causing them any more wrongfully to be afflicted . The Hydra , though you cut of● one of its heads , is never the less hurtfull , because , in stead of tha● one cut off , other nine succeed in the place thereof . And ( if we must beleeve Fables ) did we ever see a Patarical Chimaera gentle and pleasant , because it had three divers Formes , which should rather cause the same to be thought hideous ? Or , must that infernall Cerberus , or Scilla , the plague of Sea-men , be counted harmless , because the upper parts thereof ( as 't is said ) are pleasing and beautifull to the sight , as resembling a faire Creature of humane kind , when the rest of it are full of the figures of Dogs-heads , and of other wild beasts , that commit all manner of mischief ? when it swalloweth up whole fleets of ships , and is as dangerous as Charybdes , right over against the same ? But what ? Wilt thou find fault with the arrowes and stones , and excuse the Crosse-bowes , and those that shoot in them ? Or , shall we condemn the Hunters dogs for greedily running after their prey , and worrying of it , and at the same time , hold them excused and innocent , that make use of them ? 'T will be very far from reason so to conceive , and needs some sophisticall cheat to cover over , and wrap up the truth by the force of a fair speaking tongue , to defend these vices . Their 's a means ( I confesse ) to warrant ( in some sort ) him that would disguise himself with these subtleties , by taking to him the Helmet of Pluto , the Ring of Gyges ; which , in turning the beril or broad part , makes him that wears it , become invincible . On the contrary , this great impostor , by how much the more he striv●● to walk in the dark , and no body see him , to dance in a net ( as we say in the Proverb ) and not be perceived , by so much the sooner ( as it happened ) was he descried and laid open by the judgement of truth : at least , by those that had eyes in their heads to perceive , that he alone was Author of these mischiefs , of those actions , which himself with all his subtlety , was never able to make good . So easie a matter it is for wickednesse , we see , to be convinced and made manifest unto all men , when , however daubed over , for a time , with fair shewes , it hath recourse still unto its own naughtinesse , and falls foul upon the head alwayes of its first contrivers . If the acts thus committed by him untill this time were very uncouth , and far strange from magnanimity , or whatever other Imperial vertue , may we say that what he fore-thought to put in practice for the time to come would prove better , and more ingenuous ? No such matter : yea , it had been somewhat more tolerable , if what he purposed to do , had not been far worse , and crueller , then that which we have already recited . For , even as a Dragon , when he raiseth part of his scales , and beginneth to set up his bristles , the other being sin a readinesse , it s not possible for him , but he must also raise , and set them up , in like manner , although ; till then , they were composed , and stirred not : Or , as in Thunder , when rumbling in the clouds , the lightning thereof we di●cern with our eyes , before hear with our ears the great Claps that follow after : So , this fulminating Emperour had already hatched in his mind , and contrived in design those abominable enterprises which after he intended to bring to pass , and was fully bent most barbarously to put in practice against us Which were so strange and unusuall till then , that to him alone it appertained both to invent , and to cause them after to be executed . It s true , before his time , the Christians had been made sensible of grea● troubles and vexations that Dioclesiaen their first Persecutour , an● Maximinian ( who succeeded him being worse , as also Maximi● ( the cruellest of the three , whos● Statues beaten down in publiqu● places , and yet to be seen , serv● as a memoriall of the hurt done b● him , and in which are engrave● for ever the deformities of his Person ) ▪ brought upon them . But neither of these three , no , nor an● Tyrant that ever preceded them at any time thought of , or invente● the like Stratagems , wherewith 〈◊〉 torment us , had he lived to hav● finished such his diabolical desig● and hellish purposes against us . These then were his drifts , ( 〈◊〉 those of his Privy Councel averr● But he was prevented by the grac●ous providence of God , and 〈◊〉 the tears of many a good Christia● that shed them in abundance , applying no other remedy against the venome of this their Persecutour . It was in his intention also , to take all manner of liberty from Christians : and to inhibit them all things : viz. The conference of Publique Assemblies , of Markets , and of all Places also , wherein any Jurisdiction was held : as being none of them capable of such rights , if first he had not presented Incense before the Altar , and thereby discharged the Salary of such , and so signal a mystery . O Emperours , O Kings , O Law-makers ! Have not yee ( even as the Influence of heaven , the light of the Sun , the benefit of the Air , by a gracious and universall Decree , are common to every one ) established Laws , and Ordinances for all the world freely and indifferently to make use of ? Yet this wicked man , this Perverter of all things would go about to deprive us Christians thereof . So that though never so much injured in our Persons , cheated in our Goods , or receiving what ever other intollerable wrong from them , it should not be permitted us , by way of Justice , to have any recourse to whatever Laws , or Ordinances , to right us . In this regard , they began to assume liberty to themselves to mock and flout us , yea to assault us with blowes unto that excesse , that they scarce suffered us to fetch our breath , or enjoy one quiet hour amongst them . Which nevertheless , was so far from disheartning us for making ever the lesse profession of the faith and repose that we put in Christ Jesus , that it heightned in a great many of us who were so injured , a greater constancy to Go●s Glory , howbeit to the Authors of our Persecution , greater sham● and reproach for so troubling us . But le ts hear the Reason , of all this ( I beseech you ) of this Assasinate , of this Apostate-Law-givers thus dealing with us . You shall have it in his own words , your Law ( quoth he ) permitteth you neither to defend your selves , nor to demand reason of justice , nor to possesse any thing in particular : but rather to make no account of this world , or , of the things that are in it , as being all of them transitory , and vain . Mo●eover that , It 's not for you to render evil for evil , but whosover shall smite you on the one Cheek , to turn to him the other also : again , to one suing you at the law , to take away your cloake , to let him have your coat also . It may be , he will adde , We must pray for them which despightfully use , and persecute us . For , how should not he have the exact knowledge of all things commanded , and permitted us Christians ? He , I say , who before attaining to the Empire , was entred into the Order of a Reader of the holy Scriptures , and who had the honour to serve at the high Altar , as also , to adorne our Martyrs with Churches , and Chappels ? Above all , I admire one thing of him , that , seeing he had exactly studied our Books , he took no notice , ( or else , in good earnest , would not see that which is written elsewhere ) viz. Every wicked man that goes away from God shall perish : In like manner , He that troubles them , who remain faithfull , and contrives punishments , whereof himself is worthy . With respect whereunto , If we must needs be such , as he will have us , and govern our selves according to those aforesaid Precepts of our Saviour , concerning the regulating our Actions thereunto : and , as for himself , in the mean while it may be lawful for him to live as wickedly as he lists , in all manner of ungodliness , by using oppression , and whatever other deceit against Christians , that desire to live more quietly , in all righteousnesse towards God , and good conversation towards their Neighbour : If the actions ( I say further ) of mans life , being either vertuous or vicious , the Gods , whom those of his own Party seem to worship and obey , approve of vertuous men , and reject those that are vicious : If this be a thing confessed by the Testimony of our very Enemies , and of those that persecute us , we have then gained what we desire to have granted , we have obtained our cause . If it be said by them moreover , that on their side also , they have any honesty , or fair deportment , though but in word onely , and not in deed towards us , and are not so impudent and accomplished in wickedness ( thereby supposing to please themselves , though not their prophane Gods ) as to maintain , that vice appertaines to them as their proper inheritance : Let them shew us how , and what Justice there is in it , that we should be so constant in our suffering afflictions , and they not to pardon such as pardon them ; considering we have the better at one time , and you at another ; seeing the affairs of this world rowle and change , first of one fashion , then of another . Have the Christians ever used you , as you have used them ? What Libertys have we deprived you of ? Against whom is it , we have incited the Peoples fury ? To whom have we sent Captains , that that did more than was commanded them ? What People have we reduced into the danger of hazarding their lives for us ? Who are they we have deprived of their Places and Honours , appertaining unto them , as to honest men ? In a word , what did we ever commit like unto many things which you have in part executed , and in part , threatned to practise against us ? Truely , you cannot say what : You ( I say ) who so reproach us for being defective , for our coming short of that meeknesse , and gentlenesse , that by Christ our Masters counsell is required of us . Moreover , Thou , who art so wise , and well advised , in shutting us up within the narrow Precincts of Christ's stricter advises in the Gospel , why markest thou not , that in those very places , some things are injoyned us , upon promise of reward , if we do thereafter , which are not imposed for all that , upon necessity of obeying , under pain of punishment , if we not performe the same ? For , though it be a thing very excellent , and to be wished that all were perfect , and if possible , attain to the top of well-doing , in whatsoever commanded , or forbidden us : Yet , seeing there 's a great difference between those that do those duties whereunto injoyned , some obtaining to a great height of perfection ; others unto a mediocrity only : What reason hast thou , to make Ordinances , whereunto all are not bound for observance , and yet punishest such as performe them not ? Every one , not deserving a reward for what he doth , being not liable presently unto punishing for what he doth not . And therefore , in binding our selves unto what we should observe , as much as may be , through the whole course of our lives , it becometh us , at all times , to regulate our manners and actions , by the Laws of true Philosophy ; which , as it rewardeth ever , where rewards become due to our deserts , by doing what it commands ; so it punisheth no● at any time , where punishments are not due for our not doing that , whereunto , by way of counsell we are onely , lovingly and most tenderly advised . But , I will again embarque my self in the discourse of what he [ Julian ] did touching Sciences , and the use of Tongues ; it not being possible to ref●●in from often making mention of him , and forcing my self to defend him in what lies in my power to speak truely in his behalf , and yet justly otherwise , rendring him worthy of neglect , where he deserves the same . In which regard , he never did , ( I may speak it impartially ) a more unjust and insufferable action , than when he would have prohibited us Christians the study thereof . Which perverse resolution of his , barbarously intended against us , every man , me thinks , that with delight , addicteth himself to the profession of good literature , should contemn , even as I do , who cannot hold from revealing my self to be of that number , and who , by reason , and in comparison , thereof , have quitted altogether , and wholly abandoned all other things of this life ; whether they be goods , money , jewels , plate , authority , honours , or the like trash , depending upon those unappeaseable tormentours ; the vexatious desires of this world , that as in a dream , bring fading pleasures , but no true joyes to the beholders thereof with their eyes . But , as for my self , I have embraced the onely study of Tongues , and other Sciences , having no manner of regret at the pains I have endured , aswell by Sea as Land , to attain thereunto ; desiring that I , together with all my Freinds and well-wishers , may be abundantly furnished , and fortified therewith : And which I have allwayes cherished , and chosen above all things , next unto that Soverain good , the glory of God , and Salvation of the Elect , depending on him in his Son , and our Saviour Je●us Christ , through the grace and powerfull operation of the Holy Ghost . So that if every one ( as Pindarus hath it ) feels , or is sensible of his own losse most , it 's necessary for me to discourse of this subject ; not any thing that can be imagined being so agreeable therewith , as to render all possible thanks to the Word or Son of God the Father , by the words and benefit of the tongue , for that the study of Tongues , and other Liberal Sciences have hitherto been left free to us . But , what ayled thee ? or from whence proceeded it ( O thou light and unsatisfiable man ! ) that thou wentest about to forbid the Christians this study of Sciences and Tongues ? which was , not onely in the number of those evils , wherewith we were threatned , but also , well neer ordained and published . Why so ? And Wherefore I pray ? Whose counsell , reason ( I beseech you ) hath carried thine Understanding ? ( call'd by thee , in thine own terme , and fancied phrase , Mercury . ) What willfully wicked men , what inchanted Devils have suggested the same unto thee ? If thou wilt , we will tell the truth , why . It was requisite and meet for thee , after committing so many foul and enormous things , that thou shouldest be reduced unto such a passe , as to be hurried into thine own confusion , by , in what thou reputed'st more prudent and wise , therein unwittingly to make thy self appear to all the world a very fool through thy much over-sight , and indiscretion . For , say , I pray ; To what did this thy Ordinance tend ? What reason therein had'st thou , for that thy new and strange prohibiting us the leave of attaining to the knowledge of the Tongues , and other Sciences ? If any equall , and indifferent ? produce the same , and wee 'l quietly be satisfi'd without further complaining . For , as accustomed we are to overcome with reason , so will we never ( with Gods help ) be so destitute of common sense , so void of tolerable understandi●g , as not to yeild , and give place to reason , in like manner . Yea , but reply you , Sciences and the Greek tongue belong to us ; even as Barbarisme , and Ignorance to your Religion ; which consists in no other great matter , then to say only [ I beleeve . ] But they among you , nevertheless that follow the Sect of Pythagoras , will they not laugh you to scorn for so saying ? Seeing [ Ips● dixit , the Master said it . ] was enough among them : viz. Their great Principle , and of more account , than whatever answer else , though never so prudent , and to more purpose . For after this first , and so much esteemed maxime of theirs , in making no further answer , ( which was injoyned all them that followed his Philosophy , ) he accustomed himself to speak little : It being certainly observed among them , upon whatever Question asked , or reason demanded to reply onely , [ So Pythagoras is of opinion . ] and therewith without other satisfaction , or further resolution given , to rest content . So that , it was in a manner the same thing , though with some little change of words and syllables ; for them to remain satisfied with Pythagoras their Master 's [ I have said it . ] as for us , with respect unto what said by Christ our Master , to say [ We must beleeve . ] All this notwithstanding , you forbear not still to mock , and detract us , for that , by our Religion , we have bound our selves to give credit unto that , which Persons filled with the Spirit of God , have transmitted unto us . Whereas , their very authority , were there nothing else , is proof sufficient for what they have written , being of more power , and force , to convince the gainsayers , than all the Ipse dixit's of Pythagoras , all the Demonstrations , and Positions of whatever other Philosophers , and humane Doctors since the beginning . But suppose the tying our selves to believe certain Doctrines , delivered unto us after that sort , be lyable in good earnest , to be reproved , and justly contradicted by you : How can you prove the use of Tongues to be in your power only ? If so , How comes it to pass , that we , against your Laws , and Ordinances , have a share therein ? For , to whom belongs the Greek Tongue ? to whom to speak , and understand it ? I say , to speak , and understand it , thereby to distinguish the force of words , with which you aequiocate , when diverse things are comprehended under one , and the same expression ; some understanding one thing , and some another ? But thou must confesse , the Greek tongue depends either on the Service of thy Religion ; or else , on the pleasure of those that first invented , and established the same . If on thy Religion , tell me where , and by what Preists , it was first ordained , that the Greek tongue should be spoken therein ; as we see it hath been resolved , whereof , and to what Divels , we should sacrifice ? For , according to the Statutes , and Rules of your Doctors and Preists , it 's not lawfull unto all , to use all alike ; or , to one , to use all after the same manner . In what Place , ( as in the Countrey of the Lydians ) is it a holy thing , proper and pecu●iar unto them , to render curses unto Hercules ? and to beleive , they do this fained God a great honour in singing reproachfully unto him ? Or , ( as to the Inhabitants of Taurus ) to kill Strangers ? And ( as in Lacedemonia ) to be whip'd till the blood springs forth untill it touch the Altar ? To whom is it a holy matter , ( as to the Phrygians ) to be gelt , as they were , the Musick sweetly sounding , and they losing their genitals in dancing ? Or , ( as in other places ) to use Sodomy , keep brothel Houses , and make use of such other the like mysteries ? There was a custome , and ordinance also , to speak Greek unto some of their Devils . Which , if still it should be used , it could not prove , or thereby be inferred as a proper , and peculiar thing for the Greeks , or Pagans to apply to some one of their Gods , or Devils that whereof every one might be served , every one of them make use of : . Even , as it is ordained to sacrifice very many things that are vulgar and common : which , if thou sayest , it 's not so , and the Dialect of this tongue appertains properly to thee , as of thy domain , and in this right , repellest us : I answer , it cannot be comprehended what reason thou hast for it , or how thou can'st appropriate it to Devils . For , although the Service , or Caball of thy Religion be performed in the Greek tongue , it followes not therefore , that the Greek tongue depends on Religion : neither is it a sufficient reason to proscribe , and exclude us from making use of so good a Dialect : the conclusion would not be pertinent . As if two Qualities happen to be in one Subject , it followes not , those two are one same thing . For , supposing one same man to have the Art of Drawing Pictures , and Melting Gold , it should then follow that his Gold-mel●ing , and Picture-drawing should be one and the same thing : Which but to suppose only were a very vain , and most absur'd conceit . I demand then of thee , ( who art so jealous of the Greek tongue , ) what thou meanest , in not permitting , but rather going about to hinder us from making use of it ? Forbiddest thou us thereby the down-right , and trivial manner of speaking thereof , accordingly as the Common People are accustomed to speak it ? or , that of speaking more elegantly therein , and with choicer tearms , that are not so intelligible of the unlearned , or of those that are not so well ver'st in the knowledge of Tongues . A Tongue is not proper , or peculiar to them , who have invented it , or to any Art , or Profession comprehended in the mind : but to all that can understand it . For , even as in the Artificial tuning of Musical Instruments , the string heightned , or loosed , renders divers sounds , yet all , according to his mind , that , to make good Harmony therewith , playeth ; and governeth the Instrument : So useth the divine Word , the great and Soveraign Work-man , for matter of Sciences , and so forth , with us ; It being , according to his pleasure , that this man should invent one Art , that an other , and communicate the same , without appropriating either , to their first Inventors : and thereby render out lives more pleasing , more acceptable , or more tunable each to other . Tell me , then ? the Greek tongue , appertains it to thee alone ? What ? the Rudiments of Letters , were not they the Invention , first of all , of the Phoenicians ? or ( as ●ome say ) of the Egyptians ? or rather of the Hebrewes , a wi●er Peo●le then either of them , who maintain their Law in Tabl●s of Stone , was first written by the finger of Cod ? belongs it to thee alone , to speak elegan●ly , as those of Athens ? and measures ( I ought first to have named the Science of encamping , and making War ) to whom belong they ? Belongs not that of War-like Inventions to the Euboeans , if it be true Palamedes was of that Nation , and for the same reason , evil spoken of , accursed , envyed , and after condemned by those that set forward to the Conquest of Troy ? Well then , If the Egyptians , Phoenicians , and Hebrews , of whose Inventions we make use , in our doctrine : If the Inhabitants of the Isle of Euboea , claim that as theirs properly , the same reason that thou alleagest : what shall we do ? or how justifie our selves to them ? w●… being liable , by the same Law , tha● thou wouldest make , to be deprived of many excellent Arts , descended unto us from others , and , consequently , our selves forced to render them back again to their firs● Inventors ; till , at length afte● returning what we had from them ▪ It befall us , as it did the Jaye i● the Fable , who , when she had restored unto other Birds the feathers that she borrowed of them her self afterwards remained naked and became deformed . To give an instance , or two , in certain Particulars . The Art of Poesy , doth it belong to thee only ? or may it not rather be ascribed to a poor Old Woman ? who being punch'd on the shoulder ( as the tale goes ) by a young fellow passing by , and affronting her , she fell thereupon into such a fury , that unadvisedly , and upon a sudden she rapt out a Verse : whereat the fellow taking delight , with more curiosity after skanned the feet thereof upon his fingers : and , by this means , the admirable Art of Poesy was first occasioned . Again , if thou braggest , and art so vain-glorious because of thine Armes , tell me , brave Sir , from whom haddest thou them at the beginning ? Were not the Cyclops they that first invented the Art of Forging ? If Scarlet also be so much prised by thee above all things , who made thee so cunning and knowing a man therein , as not to ascribe the first finding out thereof to the Tyrians ? in whose Countrey a Shepheards Dog of theirs browsing upon a Swad of red Beans , and his Chapps becomming all over , as it were , bloody therewith , gave his Master a hint thereby , to take notice of the Flower thereof : And from thence sprang the first attempting to Die , with the juice of it , that cloth which is now in so great esteem with you , O ye Emperours ! and great Persons . What sayest thou in thy claime farther unto Husbandry , touching Plowing , and Tilling the Earth ? As also , to the Art of making Ships ? when the Athenians deny thee the right , to be the sole Master , and Proprietor thereof , by ascribing the first invention therein , to Ceres , Triptolemus Dracon ; as also to Celeus , Icarus , and to the rest of that Fabulous rout . Where took your filthy Mysteries , ( fit onely to be celebrated in the night ) their first rise ? To pass by these foolish matters , and have a fling again at thy fury , or rather impious acts : From whence hadst thou the Invention of taking thy first imitation of formalityes , and giving the same to thy Paganisme , as also other of thy most abominable Ceremonies in serving thy false Gods , are they not from the Thracians , ( as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; ) and thy manner of Sacrificing from the Caldeans , and Cypriots ? Even as Astronomy from the Babylonians ; Magique , from the Persians ; the Art of Divining by Dreams , from the Telinesians : as that , by Birds , from the Phrygians , who first observed the motion , and flying of them . To avoid prolixity ; From whence hath sprouted every Science put in practise by thee ? Hath not some one , or other , gathered from each of them a particular Invention , and through reducing the whole altogether into one Mass , thereby forged out unto thee a false , and foolish Religion ? May we not then openly avow it to thy face , that when thou shalt have rendred up each Art of thine , to it 's own Authour and Inventor , there will remain nothing behind to thee , but thine own Folly , together with thy new Ordinance of denying us all things , for the further establishing of thy fond and wicked Religion ? Thou being the First of the Christians that hast plotted a revolt against Jesus Christ thy Master ; as in former times , the Scythian Slaves rose up in Rebellion , and revolted against the Scythians that were their Masters . In my conceit , thou hadd'st done better , to have endevoured the discomposing , the overthrowing of our Union ; who , in relation to thy Laws and Ordinances , seem wicked , and perverse ; that thereby the remainder of thy Empire being at rest from such like fighting businesse , a man might see the Roman Republique ( as in it's first splendor ) delivered from all civill warrs , which are far worse than forrain : Even as we should rather prevent the destruction of our own bodies and flesh , than that of Strangers . Now , ( Howbeit all the Actions of this our Impostor towards Christians , in relation to what before spoken of , fall out to appear frauds , only cover'd over with courtesies , & consequently , far unworthy of Imperial Majesty , ) I shall yet produce some finer , and fuller of subtlety , that were acted by him . To which purpose , He perceiving after all this , that in confideration of the Precepts , Doctrines , and Divine Testimonies , aswell of the Old , as New Testament , ( of the Old , by Prophesies , and evident Inspirations of Gods Spirit : Likewise of the New , by the Revelations of the Son of God , and of Miracles , great , and remarkable to confirme us in those things , which , by the Fundamental Positions of our Religion , we make open profession of , ) we began to become most constant , and confident in the Truth , and Faith of Christ ; that we might not be quitted in these respects without his assaulting , and offending us for the same , as he did others , upon the like occasion . Behold he contrives and puts in execution his designes against us ! as Rabsheketh ( Leiuetenant to Senacherib King of the Assyrians ) sometime did against the Jews , who entered with an Army , into the Country of Judea , and having with great power , laid Seige before Jerusalem to take it , when he saw he could not carry it by force , and that the Traitors within could not deliver him nothing according to his expectation , he endevoured with fine words , and in the Jews own language , to make himself master thereof ; which the besieged taking notice of , demanded first that , addressing himself to them , he would speak in the Assyrian tongue , and not in the Hebrew , for fear , least under the sweetnesse of their own language , they might cunningly be brought into servitude : So this man [ the Emperour Julian ] after the same manner , desiring to bring us under his subjection , was upon the device of founding Colledges in all Towns , of erecting Pulpits to Preach in , and Chairs to read and expound his Pagan instructions , as well , those that concerned manners , as other pretended holy mysteries : likewise , of publishing a Form of Prayers sung by them , and answered one toanother : also , touching the Discipline of those who should happen to be faulty in the Preface of their Caball ; and , generally , imitated all good orders , and establishments that are observed in our Religion . For he had well-nigh brought to passe an Ordinance for building of Hospitals , and other Publique houses , also Recluses for Virgins , and other that for Devotion desire to retire themselves from worldly affairs : again , other Places , where care to be taken in making provision for sick folke , and other sort of Distributions to poor people : also , as we are wont to use letters of recommendation from one Countrey to an other in favour of the Necessitous , as occasion offered it self , so would he have ordained to be done on his party : with the like wholesome constitutions borrowed from us , and seemingly much approved , and liked by him , in like manner . Behold then , what this new Sophister , and Teacher of strange doctrines had resolved upon ! But , in that , touching these matters , the purpose and intention of this man was not accomplish'd and effected , I cannot say whether it was more advantagious to us , ( that were forthwith delivered from him , and his ) or to him , ( whose enterprises were vain as dreams : ) because , easie it had been presently to discern the difference betwixt the actions of men , and the imitations of Apes : Of whom , though it be said , they can counterfeit some subtleties which men use , and do b●fore them , to deceive them , yet herein they are to seek , in that not able through their imitation to discover the reason of our craft in so doing . Whereby it falls out , that neither the Thessalonicall Mare , nor the Woman of Lacedem●n , nor those who drink of the water of Arethusa , I mean the Sicilians do better carry away the price among them of their kind , then the Ceremonies and Customes of Christians : Which , though comely , significant , and grave , as also of laudable use , are such , not withstanding , as cannot be attained unto of any other sort of men , that go about to imitate them : their Original being taken , not so much from the Invention of Men , as from the assistance of God , in their making , and continuing the same still to his Church , and People . But , there 's nothing prettyer , then ( as on a Theater ) to observe , and heed well the admirable imitation of these men , and excellency wherewith they endeavour to counterfeit us . What then , I trow , is the manner of their teaching ? What the end of their assembling together ? Is it not , that ( as Plato saith ) we may see this City move and wag ? which is but a discourse in words . Whereas true Philosophy , in the generall , consisting of two Parts , viz. Theoreticall , and Practique : the former more hard and sublime , the latter , though lower , yet more profitable ; both of them , helping each the other , are in perfection in our Religion . Because , as we make use of the Theory for the knowledge of heavenly things , so we establish the Practique as the basis thereof : it not being possible to participate with , or to attain unto true knowledge in the Theory , without endeavouring to do thereafter in the Practique . As for their Manners , I know not whether therein they are , either more ridiculous , or vile , and abject , their Law-makers destitute of divine inspiration while compofing them , and the Laws themselves thereupon resembling roots of trees undermined and carried away with water , floating up and down , without having any firm foundation whereupon , for any long time , to repose them . To compare , neverthelesse , our our condition with theirs in this regard ; As they give unto themselves the liberty to sport and play in many Passages of their Fables : so we , in like manner , are not debar'd of all mirth , when commanded , in Scripture , to rejoyce with them that tejoyce : neither free , more then they from sadness , when advised to mourn with them that mourn &c. there being with us , as well as with them , A time ( as Solomon speaks ) to weep , and a time to laugh : a time to dance : — a time to keep silence , and a time to speak . A time to love , and a time to hate : a time of war , and a time of peace . Let their Theater then ( I know not what else to call their Temple ) be set up , and they of the better sort in the Common-wealth , o● that have attained unto gray hairs , be placed in the highest chairs , o● whoever else make themselves taken notice of for the honour of their race , or wisdome in things of this world , ( wherein there is more false and fading pleasure , then true piety ; ) for wee 'l agree to them in this point . What then ? As for their after rejoycing , let themselves , in what they have a mind , please themselves , be cloathed with Scarlet , honoured with Flags and Garlands : If this be true felicity , and above that which the common sort can attain unto , let them ( a Gods name ) enjoy the same , esteem the estate that is vulgar and low to bring with it neglect and contempt both : contratily , the other , that 's more magnificent and exquisite , to gain authority , and beleif : never will they abase themselves so much , I am sure , as to esteem it , as we do , a point of honour to be humbled ; and , not in the fashion of clothes , but in the manner of well living to make true estimation of what represented before our eyes , imploying our whole time , not about trifles , and curiosities , but in that which depends on the inward man , and consists , not in seeking after popular applause , but in well governing all manner of unruly passions , and affections incident unto our souls . On which point , for the present , wee 'l set up our rest . Now what followes after ? Thou , for thy part , wilt represent unto thine Auditory riddles , or dark , and hard matters to be interpreted [ Divine Oracles ] ( as thou callest them ) Thou wilt read , and expound unto them Books , that treat of the mystery of thy Religion , and of the World. But , tell us , what are those Books ? and who be the Authours thereof ? Will it not be a fine thing ( think ye ) to sing of the Generation of the Gods fained by Hesiod , and of their Wars set forth by him ? of the Rebellions of Tyrants and Giants , with their deaths ? and of other horrible accidents and disasters that befell Cottis , Giges , Briareus , Enceladus ? of your Gods , some described , by the same Author , to have Dragons feet , othe●s cloathed with Thunder ? of your Isles thrown down upon them , and serving for receptacles , and graves , to those that they are cast upon ? Again , to sing of the sundry foul Swarms , and diversity of imagined Hydraes , Chimera's , Gorgon's , and the like monstrous mass , and confused rabble of all manner of other wickednesse , and profannesse ? Are not these sweet things to gather out of Hesiod , and to feed the ears of the People withall ? Also , the bewitching story of Orpheus following thereupon , with his Harp , and Song drawing after him Wild-Beasts , and Birds ? To relate of Jupiter his magnificent Titles , and the many significations thereof ? with his being the most high Soveraign among the Gods , and yet covered with dung ( whether of Sheep , of Horses , or of Mules , I know not ) that thereby he might make the power of his God-head understood , by his producing from thence a great number of small insectile creatures , and giving life unto them upon their productions ? After all which , to make mention of that impure Goddesse of theirs , who more immodestly , than became her feminine Deity , shewed her self half naked ; to make her worshippers ( I think ) as well in love with Her , as with the Religion , wherein she was publickely adored , and represented after that fashion , by her Images , and other Pictures in her Temples , and else-where , to be look'd upon ? Neither doth herein the totall or whole sum of their foolish fopperies consist but unto these , ( as upon a Stage ) are made to appear Phanes , Euricapeu● , and he that swallowed the other Gods , and vomited them up again , or discharged his stomach of them afterwards , to make himself known the Father of Gods , and Men. Are not here , in these high Points of their Religion 's mystical matters , sound and subtle Doctrines of Edification for the Common People to gather out , and to make use of for their Souls health . Besides these , and a number of the like ridiculous toys , Certain Allegoryes are invented , by their Doctors imaginations therein , transcending humane capacity by which they precipitate as weltheir own , as their auditorsunderstanding unto confusion . Again , touching Homer , and those many fond stories fabled by him , where wilt thou affixe the same ? For it 's he , who of old , composed Comedyes , or rather Tragedyes concerning your fained Gods. You 'l finde ( I beleeve ) both the one , and the other in those redoubted Poesies of his , whereof some cannot chuse but move and stir up their laughter , as well as other , tears . The truth is , 't was not a matter of small consequence for Oceanus to be reconciled to Thetis : and therefore , well might she run about , and rave like a mad woman , upon the thought only , that through the abstinence , for a time , of conjugall duties ; viz. in not commixing dry things with moist ; there might eminent danger follow after , to the prejudice of the whole world . Be it so . But what tolerable reason may be given ? what the least sober interpretation can be made of that meeting of Jupiter and Juno , the same time , when at mid-noon , not at mid-night , Juno so shamelessely entreated , and entised him also , mostlasciviously to accompany with her ? Your Poets endevour , indeed to dissemble it in their verses , strewing for them a bed of fresh hearbs , and renewing the same with flowers of Safron , and Hiacynths . But where ? and from whom had they these things ? To what end further ? and what reason is there yet among you , that the same Juno , Sister , and Wise of the aforesaid Jupiter , should sometimes hang in the Air , and in the cloudes counter-ballanced with chaines of i●on , together with manacles of gold ? She , I say , who had her arms so white , and her fingers so rosie ? Had any of the other Gods demanded a reason of Jupiter , wherefore that his fair Goddesse was put into such a posture by him , without first asking pardon of him , for that his presumption , he had cast himself in danger of Jupiter's displeasure , for that his good Office shewed towards Juno . At another time , the said Juno , neverthelesse , sportingly encompassing her slender waste in the loose girdle of sweet love , put on , together with it , such blandishments of enticing affections , such winingly bewitching charmes of wanton expressions , that with his own lips thereupon , he could no longer refrain , from giving sentence on her behalf ; protesting she so irresistibly surprized him , in those her amorous allurements , that , of all his other Mistrisses , there was none to be compar'd to her . What means also that divine mystery of the brown eye-brows , and the shaking of those locks that made all the heavens tremble ? What the wounding of Mars , that dull lover ? and of that indiscreet Adultresse Venus the fair , shut up in a brazen nett , bound , and manacled by lame Vulcan , who , to his own shame and confusion , assembling the Gods together , to see this spectacle , for a little money let them depart again ? If able to render a reason of such like toyishness , tell us further , I pray , what was meant by that fright , and stir among the Gods , touching that unchast Helena , that by reason thereof , the Heavens fell on such a thundring , the Earth on such a cracking , that it wanted little , but both had been removed out of their places : the Sea likewise turned upside-down ; the gates of Hell opened , and thereupon , what before , so long time lay hid , made known and discovered . All which , and more , a great many the like strange things , having been as strangely and diversly delivered unto Posterity ; who is he among you , so subtle and profound , yea , though he had the understanding of Jupiter , that with what ever discurring imaginations higher than the cloudes , can reduce them to common sense , or in any kind of mediocrity , make them as much as tolerable to be understood ? Which if true , & they are not ashamed to confess as much ; in like manner acknowledge them to be base and dishonest things ; then the proof thereof , ( without having recourse to a Mythologie to serve them for a covering , with respect unto what they suppose so finely to have found out and invented , ) will be apparent and manifest enough . What shall we say further ? Is it not a handsome thing , think ye , for those men , that hold so firmly & constantly unto what in the Ceremonial circumstances of their profound Religion , they make profession of , to abuse and fool themselves after this sort with obstruse and non-sense Fables ? Thus , neverthelesse , they are accustomed to do , for the most part , who thereby would endeavour in what ever , though never so weakly said , or done by them , to escape from being reprehended . But they 'le reply , perhaps , the businesses before spoken of are but meer conceptions , matters , which they so greatly stand not upon , but invented on set purpose onely to take up the Peoples thoughts , and delight their fancies withall . If so , then let them produce , and shew us other things of their Theology , that are more solid , and naturall , that we may further confer with them about the same , and , in the interim , tell us , whether it be not great sottishnesse to boast , and make a more then ordinary account of matters that are onely fabulous , and to be blushed at ? Again , whether it be not a foul shame , to publish to all the world hidden things , and unknown to many ( sor every one is not learned ) with pictures , and figures , and ( which is worse ) with great losse of money in Temples , Altars , Statues ? also by Sacrifices , which put men to the cost of so many crowns ? When a man may be pious enough in the true Religion without much cost , is it not a folly to desire rather to follow error , and falsehood with infinite charges ? But , let them say , they are Fictions and Jeasts , wherewith Poets abound in their measures , and in Fables , to delight , and tickle their ears therewith that hear them , mixing , after that sort , hidden and covered senses , that few but learned and discerning men know how to make use of : I ask the question , how can others make account of , or have those deites in any great estimation , when those Poets of theirs , themselves abuse after that grosse manner , the Gods they would have honoured , that it's reward enough for them , that they are not punished for their so doing ? For seeing , by their Law , under pain of death , they are prohibited , in any manner , to use whatever Blasphemy , or reproach towards the Gods , what punishment , ( suppose ye ) are they worthy of , that frequently , and in publique mock , and jest at them , in their Poesies , after the foulest manner , with the filthyest , and most injurious taunts can be thought on ; yea , and leave the same after , as in a Comedy , unto Posterity , for , a long time , to be laughed at ? Touching their having some things more covered , other more manifest in their Religious Worshipping of their Gods , I acknowledge that in our Religion it is so also , but with this difference : In our Books concerning the same , the common and litteral sense hath nothing foul , or dishonest in it : and that which is hid to the vulgar , to the learned therein it 's very admirable and clear : even as if a body perfect in beauty were in some secret place , covered with a vestment fit , and correspondent thereunto . Moreover , Representations and Resemblances of Divine things , ought , methinks , to have nothing therein dishonest , or , unworthy of what they signifie : or , be such as men would take ill , if the same should be done unto them . Yea rather , they ought to be things exquisite in beauty , or , at least , not vile and base : that , either discreet men may justly take exception at , or , the vulgar be thereby scandalized . On the contrary , what you practise , there 's no credit to be given unto , and what outwardly represented by you , is as detestable . For , what sense is there , to make a man's self be led in the streets through the dirt , and drawn to the Port among rocks and shells ? What is the end ? And to what purpose are such like things recorded by you ? As for thine own part , thou wilt forge us Jests , and Allegories , of thy Travels and imaginations , but no body will give credit unto , o● beleeve the same . And why ? because what already in sight , and above-board , is plain eno●gh , and intelligible . Whereby , as thou gainest none that will give eare unto thee , so thou losest lookers on , to behold and see what thou wouldest have taken notice of : men , aswell stopping their ears , as with-holding their eyes , the while , from the apprehension of such unlikely , and impertinent matters . Again , the reason of your Theory , and Allegories is such , and so far from the purpose intended by you , that it is easier too bring together things far apart and seperated asunder , than to make agree , and reconcile in one and the same person , your fictions and figures . It being thus with them touching their religious Mysteries fought and derived from Naturall Philosophy , what may , or will be said by them with respect unto their Morality ? What Principles and Maxims have they in use therein to forme men unto vertue ? What remonstrances to better by degrees and make them more perfect ? They 'l reply , perhaps , and say , for example , first , that Concord is a fine thing , viz. to see Cities united , People , and Families agree well together , and Every one , for his own particular , to govern himself according to the right Rules of uncorrupted Nature ; which separating , and yet reuniting all things , hath composed , though of Many Parts , yet but One onely Frame , or fabrick of the Whole world . And this they 'l not stick ( it may be ) to shew , and set forth by diverse examples . But in relating to the Wars of the Gods , their Seditions and revolts one with another , and an infinite number of mischiefs , and evils which they suffered , and procured thereby , and whereof the most part of their Poesies are full : Instead of peaceable , they make their Auditory mutinous ; in stead of wise , vain ; rather than thereby render the Proud , Humble ; or the Audacious , Modest , and well mannered by such examples . For if , without having such ( as it were ) Pictures before their eyes , it be an hard peice of business , to bring them from evill to good , from vice , to vertue ; who naturally are inclined , and given over , in a manner , to all filthinesse . How may we imagine it a thing possible , to perswade such unto a more orderly life , unto more peaceably behaving themselves : when in prosecution of such their other evilly inclined affections , they seem but only to conform themseves , in so doing , unto the examples of their false Gods ? which profain Deities of theirs , being diversly set forth unto them by Poets , their only Preachers , ( as I may so say ) some as Patterns of one vice , some of another : What are they , the People , otherwise thereby , then as it were , encouraged unto the same ? What their Gods , but their Guides ( I mean the Peoples Conductors ) in whatever manner of evill Concupi●cence ? Neither are those foul Feinds Patterns only , but also Pat●rons of all kind of abomination : and in consideration thereof , are as severally honoured , and served by their several Worshippers and Servants , with severall Altars , and Sacrifices , dedicated , and sacred unto such , and such foul enormities , &c. With respect whereunto , your Party , having their full swing , and liberty to wallow in as licenciously as their hearts can wish ; would it not be a hainous matter to punish by Law , things established by Law ? For their Gods to take vengeance on those men , for acting those things , in regard whereof , themselves are especially acknowledged to be Divine , and more particularly , adored as the only Patrons of such affairs , and in whose behalf , it 's rather an honourable , than reproachfull matter , to be Vicious ; ( if vicious in such a case , it be lawfull to cal● any ? ) Would any man beleeve this ? or , can there be any such in justice ? any supposed wrong o● offence taken so oppressive , an● not to be tolerated among you as this ? Secondly , If we prefer , and extoll the honour and respect due to Fathers , and Mothers , and for that they are the first mediate cause of our entrance by Birth into the world , give them Honour with the first : Doth not Theology , and Reason both teach that we should do so ? To which purpose , doth not their God Saturne do well ? hath he not left them a fine example ? He , who gelt Vranias , that he should beget no more gods , and then threw his genitals into the Sea , whereof a God was after engendred ? And Jupiter , that , in imitation thereof , rebelled against Saturne his own Father ? Such examples of cruell Paricides among the Gods , and the like , do they not well to insert in their Books to be imitated of Children , in honouring their Fathers and Mothers , after the same fashion . The third point , shall be Neglect of Riches ; as who can say , the not procuring of them at all hands , is no matter how , though never so wickedly . To which end , in what matter shall their Mercury be represented ? What shall we say to that sharke ? what honour ? and after what scene , are we to atribute the same to his budget ? to the vertue and gift of grace that this filching God had to steal , and carry away , with a trick of nimble conveyance , whatsoever he once laid his prolling fingers upon ? What to Phoebus also , who is said to give nothing without gold ? unto whom , nothing is so welcome as ready coin ? Behold ! are not these rare encouragements and examples , to put men , though by nature otherwise never so covetously affected , into an utter detestation of the muck of this world , money , so perniciously sought after . Moreover , with what face can Jove's Preists exhort his worshipers unto Continency , when Jupiter , sometimes , wholly applyes himself to the love of Women ? at other , to Phrygian boys ? for whose sake ( if Poets say true ) he turn'd himself into an Eagle . &c. Also , wherefore is it , that at a Drinking match , wherein , meeting with other of your inferiour Gods , to the end those profane Deities might be more voluptuously attended upon , you feign him to cause them to be served , and waited upon by those boys , he so much delighted withall , in stead of Butlers , and other Servitours ? Let Hercules , ( if you please ) be there also , who deflowered fifty of the daughters of Thyestes in one night : And then I know no reason , wherefore having put an end to this thirteenth labour of his , he may not be put likewise into the number of those other Gods. Their furious , as well as fighting God Mars , will he not be a fine fomenter of Peace ? A ready resolver upon all occasions , to cut of ●holler ? Bacchus their God of Wine , a sober Deity to encourage his worshipers unto a due moderation in quaffing and drinking ? And that crafty Companion of theirs Cost●er , to withhold men from deceipt and cozenage ? Again , when others are sad , that move from place to place , upon seeble and weak legs ; will not that limping God of theirs , that halts both on the one side , and on the other , be a notable bar , and obstacle to keep light and unseasonable Jesters from scurrill mockery , and unbridled laughter ? Jupiter , who together with a foul company of other devouring Devils , ran so fast to that pompous , and magnificent Feast of the Aethiopians , without reproach ; a jolly means to remove and take away Gluttony ? In like manner Hercules [ Kill-Cowe ] ( as he is sometimes styled ) who , tormenting upon a time , a poor Labourer , devoured one of the Oxen of his Team : And for that rare act of his , got himself a Name , or Title of renown ? and generally all those other Gods , that make so much hast to be fed with the fumings , and incensings , and pourings out of all manner of Offerings made unto them , in their Sacrifices . These heathenish customes , hatefull doings , horrible abominations usually put in practice by those of your Party , approach they any thing near ( think ye ) to that innocency , that excellency , that integrity of sound faith , and good life , whereunto we are exhorted , and which we [ all that unfainedly desire , not only to be thought , but also to be indeed Christians ] are commanded in our Religion , and Doctrine ? No such matter . Besides , we have other manner of light to lead us , other Teachers , ( namely Christ , and his Apostles , and Prophets , &c. ) to instruct us otherwise , and to instill into our hearts obedience , and reverence unto what enjoyned we are , or , upon whatever terms , councelled and advised by them . From whom we , upon every occasion ( whatsoever too many of us , God knowes , either through weaknesse , or , at least , willfulnesse , have not the power , or goodnesse to perform as becommeth their Disciples ) are nevertheless at all times lovingly invited in the words of our Saviour , [ — Whatsoever ye would that men should do to you , do ye even so to them : for this is the Law and the Prophets . ] Again , it is , with us a sin , not only to commit an evil actually either in word , or deed , but also to do the same in thought , as being liable thereby unto punishment before God ( who discerneth the secrets of the heart ) thought not so easie to be taken notice of by men , who cannot see the same , and consequently punish the offenders by that means . Yea , so exactly are we bound to carry our selves in point of Continency ( according to the Rules of Christ our Master ) that even the eye is by him forbidden us , thereby onely to lust after any unlawfull thing . In Point of Anger not only the bloody hand , but also the bloody heart is restrained . In case of swearing , not onely that we swear not falsly , but also that not lightly in like manner , or , not at all : not at all , that is , in our common and ordinary discourse and talke , or , when as not legally called before a Magistrate , thereby to attest the truth . As for our [ goods ( of fortune ] as we usually call the wealth of this world ) to possesse them , as if we possessed them not , by not valuing them in comparison of our chief good reposed in heaven . With respect whereunto , some , among us , have taken little thought for possessing any ; some , instead thereof have imbraced poverty : and , not a few , having first renounced the voluptuousnesse of the belly , and vice of gluttony ( a dangerous Mistrisse , and Mother of many sins ) have after that so consumed the part Mortall , by means of the immortal , ( it may be said of a truth ) a man could not discern almost any flesh on them , having acquired a law of vertuous living to themselves by not being carried away so much as unto smaller sins , and whereof there is no account made that they are so . Is it not an excellent thing , thus , whereas others punish onely acts outwardly committed against God , or Man , we , the evil intentions of our hearts likewise ? and thereby endeavour , at least to cut away not onely the branches , but the root also , to stay not onely the streams , but to stop up also the head of that impure fountain from casting forth that noysomness which would quite poison us after , through its more violent , and dangerous defluxions ? Tell me , in what place among you , and what People they are , that wish well to these that injure them ? Where is it ( I beseech you ) that your men do good to those that hurt them ? as if reproaches offended nothing , but the truth ? Who are they on your Party , that take it patiently when persecuted ? that upon with-holding from you your Cloak , will render unto them your Coat also ? pray for those that curse you ? and ( in a word ) by a singular sweetnesse , overcome evil with goodnesse , endeavouring , by innocently suffering wrong , to make those that afflict you therewith better , if it be possible ? But admit we should grant you , that by your manner of endoctrinating your Disciples , in time , you might cause them thereby to cut off somewhat from their former excesse , and superfluity of naughtinesse : how could you , for all that , by your never so much instructing them in your Precepts , make them , or your selves attain unto that perfection , whereunto our Religion aspireth ? Seeing we are not content with well doing only for the present , but think ill of our selves , if not make a dayly progresse further and further in godliness so long as we live in this world , and also cause the same to appear evidently unto all that are acquainted with us . If not endeavour , with all our power , to do thereafter , we should be very sorry , and fitly enough might be thought only to resemble Moles , who are said to move continually , and yet not to stir far from the same place : or otherwise to appear unto those that look upon us , like Horses in a Mill , who , by the force of a whip , turn all day incessantly in the same room , without advancing from where they began at the time , when they were first set about their work in the morning . For whatever mediocrity you suppose sufficient for those of your Party , by the Laws of your heathenish Religion , to consist in : we hold it our duty to strive still , and labour more and more to add vertue to vertue , grace to grace , one good work still to another : as never thinking our selves perfect enough , or to have done all that is commanded us , while living in this world : till , at length , our race being run out here , we are brought unto the end of our journey , unto that glory which is above , and after shall be revealed unto us , for which we were created at first , and whether , through Gods mercy , we doubt not but we shall attain at last , if , by the operation of the Holy Ghost , we fail not to set our mind , and thoughts for recovering the same , on the love of God the Father , through a lively faith in his onely Son , and our alone Saviour Jesus Christ : who , by the mighty working of his power , whereby he is able to subdue all things unto himself , will , without all peradventure , change these vile bodies of ours , and make them like unto his glorious body , take off from us the corruption of our flesh , and put on upon us the incorruption of his Spirit , give us in exchange for this Bochin , or vail of tears here , the endlesse comfort , and everlasting joyes of that heavenly Jerusalem which is above : or that secure Haven , after all our storms in this life , of never failing happinesse in the life to come : where we shall hunger no more , neither thirst any more , neither shall the Sun light on us , nor any heat : where there shall be no more death , nor sorrow , nor crying , neither any more pain : Where the Lamb of God , that taketh away the sins of the world , shall feed us , and cloth us , and cherish us , and lead us continually unto flowing waters of the Fountain of all felicity , and content for evermore . To whom , with the Father , and Holy Ghost , three Persons , and one ever living , and wise God , be all Glory , and Honour , and Dominion , and Might , and Majesty , and Thanks-giving , now at present , and world without end , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42036-e190 Esa . 1. 2. In Orations and Speeches , the Antients heretofore made to set forth , sometimes the goodness of famous men by way of ●postrophe , they spake unto them as if they had ●●en present , and had sense and apprehension of ●●at they spake ( whereof they were yet doubtful , ●appeareth here by our Author Gregory Nazian●●n ) and not contented thus to commune with ●●em , they intreated them , That if they had any 〈◊〉 ( as here ) or knowledge of things in this ●●rld to do so and so . This was a kind of doubtful ●mpellation and solliciting of them , if their state 〈◊〉 such as that they could take notice of these 〈◊〉 , that then they would , &c. and no otherwise 〈◊〉 Dr. Fie●d of the Church . lib. 3. cap. 20. Ps . 50. 14. In the beginning was the Word , and the Word was with God , and the Word was God , Joh. 1. 1. 1 Cor. 4. 9. Ps . 66. 12. Ps . 73. 3. Ex. 15. 1. Amos 5. 8 , 9. Luk. 1. 52. Ps . 37. 17. Isa . 49. 13. Rom. 8. 20,21,22 . Isa . 54. 1. Of the 10. Commandements . Isa . 1. 13. Pro. 29. 23. Psal . 119. 67. Admit we grant this History to be true , and that Satans flight at the sign of the Cross made by Iulian , was inforced , might not God , for the confusion of the Apostate and for the glory of the cross , which Iulian , out of spight , 〈◊〉 hate of Christ despised , put that terrour into Satan , 〈◊〉 the sign of the Crosse , that he was affrighted there●ith ; I think the●es no Orthodox Christian , who will 〈◊〉 , but that God might do it for such an end : and so , 〈◊〉 suppose , G. Nazianzen here , with respect to this mira●●e of the Crosse , may be understood . 1 Kin. 19. 18. D●n . 3. 18. Num. 21. 8. Janu● The Persians worshiped the Sun under the name of Mythra , by offring up men as a sacrifice unto it . Phil. 2. 7. 1 Pet. 2. 24. 1 Cor. 4 , 12. 1 Cor. 2 , 2. Mar. 5. 39. 40. 5. 44. Ps . 73. 37. 2 King. 18. 17. Ecles . 3. 4 , 7 , 8. Mat. 7. 12. Rev. 7. 16. 
A77940	----	A declaration of the present sufferings of above 140. persons of the people of God (who are now in prison,) called Quakers: with a briefe accompt of about 1900. more ... Together with the number of 21. persons who were imprisoned and persecuted until death. All which was delivered to Tho. Bampfield, then Speaker of the Parliament, on the sixth day of the second month, 1659 ... As also an accompt of some grounds and reasons, why for conscience sake we bear our testimony against divers customes and practices at this day in use amongst men. Also a cry of great jndgement [sic] at hand upon the oppressors of the Lords heritage, as received from him on the 18. day of the first month called March. With an offer to the Parliament of our bodies, person for person to be imprisoned, for the redemption of our brethren, who are now in bonds for the testimony of Jesus. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A77940 of text R203719 in the English Short Title Catalog (Thomason E977_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 96 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77940 Wing B5993 Thomason E977_7 ESTC R203719 99863565 99863565 115771 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77940) Transcribed from: (Early English Books Online ; image set 115771) Images scanned from microfilm: (Thomason Tracts ; 145:E977[7]) A declaration of the present sufferings of above 140. persons of the people of God (who are now in prison,) called Quakers: with a briefe accompt of about 1900. more ... Together with the number of 21. persons who were imprisoned and persecuted until death. All which was delivered to Tho. Bampfield, then Speaker of the Parliament, on the sixth day of the second month, 1659 ... As also an accompt of some grounds and reasons, why for conscience sake we bear our testimony against divers customes and practices at this day in use amongst men. Also a cry of great jndgement [sic] at hand upon the oppressors of the Lords heritage, as received from him on the 18. day of the first month called March. With an offer to the Parliament of our bodies, person for person to be imprisoned, for the redemption of our brethren, who are now in bonds for the testimony of Jesus. Burrough, Edward, 1634-1662. [2], 44, [2] p. printed for Tho. Simmons, at the Bull and Mouth, near Aldersgate, London : 1659. Signed on E2v, F1v: E.B., i.e. Edward Burrough. The last leaf is blank. Annotation on Thomason copy: "April. 23". Reproduction of the original in the British Library. eng Society of Friends -- Doctrines -- Early works to 1800. Quakers -- England -- Early works to 1800. Persecution -- England -- Early works to 1800. A77940 R203719 (Thomason E977_7). civilwar no A declaration of the present sufferings of above 140. persons of the people of God (who are now in prison,) called Quakers:: with a briefe Burrough, Edward 1659 16450 27 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DECLARATION Of the present SUFFERINGS Of above 140. Persons of the people of God ( Who are now in Prison , ) called QVAKERS : With a briefe accompt of above 1900. more , being but a part of many more that have suffered within these six years last past , whose names and particular sufferings are not here set down . Together with the number of 21. Persons who were imprisoned and persecuted until Death . All which was delivered to Tho. Bampfield , then Speaker of the Parliament , on the sixth day of the second Month , 1659. By which all people may be made sensible of the great oppressions of the Innocent , and lay them to heart , that the Judgments of the Lord may be prevented , which otherwise will fall heavy upon the oppressors , and all that are at ease in the flesh , and unsensible of the day of Jacobs troubles . As also an Accompt of some grounds and reasons , why for Conscience sake we bear our Testimony against divers customes and practices at this day in use amongst men . Also a cry of great Judgement at hand upon the oppressors of the Lords heritage , as received from him on the 18. day of the first Month called March . With an Offer to the Parliament of our Bodies , person for person to be imprisoned , for the Redemption of our Brethren , who are now in Bonds for the Testimony of Jesus . London , Printed for Tho. Simmons , at the Bull and Mouth , near Aldersgate , 1659. DECLARATION Of the present SUFFERINGS Of above 140. Persons of the people of God ( Who are now in Prison , ) called QVAKERS : With a briefe accompt of above 1900. more being but a part of many more that have suffered within these six years last past , whose names and particular sufferings are not here set down . Together with the number of 21. Persons who were Imprisoned and persecuted until Death . That so all people may be made sensible of the great oppressions of the Innocent , and lay them to heart , that the Judgements of the Lord may be prevented why otherwise will fall heavy upon the oppressors , and all that are at ease in the flesh and unsensible of the day of Jacobs troubles . As also an accompt of some grounds and reasons why for conscience sake we bear our testimony against divers customes and Practices at this day in use amongst men . Also a cry of great Judgement at hand upon the oppressors of the Lords heritage , as received from him on the 18. day of the first Moneth called March . London , Printed for Thomas Simmons at the Bull and Mouth near Aldersgate . 1659. To the Parliament of the Common-Wealth of ENGLAND . BEING A Declaration of the Names , places and sufferings of such as now are in prison for speaking the truth in several places : For not paying Tithes : For meeting together in the fear of God : For not swearing : For wearing their hats : For being accounted as Vagrants : For visiting friends , and for things of the like nature , in all about 144. Besides , imprisoned and persecuted till death 21. Also a briefe Narrative of the sufferings within the last six years , or thereabouts , of about 1960. persons already returned , being but part of many more , whose names and sufferings are not yet returned ; All which is desired may be read and considered of by this Parliament , that right-may be done . First , For speaking the truth in several places BERK-SHIRE . JOhn Evans cast into prison at Redding for speaking to a Priest at Shaw near Newberry . CAMBRIDGE-SHIRE . John Norris of Swasey committed to prison at Cambridge for asking the priest of Hardwick a question . William Allen of Okington for bidding the people ( after their evening sacrifice was ended ) to fear and tremble at the Name of the Lord , was committed to prison . CANTERBURY . Thomas Pollard prisoner there for speaking in the Steeple-house . CUMBERLAND . George Wilson , Prisoner at Carlisle , and also Matthew Dickson at Lampligh , for speaking to the Priest . DEVON-SHIRE . John Roet , for bidding the people at the Steeple-house at Tiverton in Devon to mind the Truth of God , was cast into prison at Tiverton , and sorely abused , and denied straw to lie on ; and they would not suffer friends to bring him provision , but still remains a prisoner . Edward Bradford for speaking to a Priest now in prison at Exon. ESSEX . William Monk of Sanden , For going into the Steeple-house , and asking the Priest a question , was committed to prison . William Allen , for exhorting people to repentance in the Town-street of Wetherfield , as he was going to a meeting , was committed to prison by DUDLY TEMPLE , Justice so called , and hath remained prisoner above these six moneths . John Claydon of Hadstock , arrested at the sute of Thomas Wallis of that town for words pretended he should maliciously speak against him , and cast him into Prison , where he hath been a prisoner four months . GLOCESTER-SHIRE . Deborah Harding being moved of the Lord to speak to Joseph Woodward Priest , was forced out , and carried before THOMAS ESCOT , one of the Justices , and sent to Prison . HAMP-SHIRE . Ja. Potter , Committed to the Common Goal at Winchester , by Wil. Whither ▪ and Ric. Kinsmell , called justces , for Reading a paper in the Steeple-house yard , and at the following assizes , was fined 5. l. by Judge Nicholas for wearing his hat when he was brought into Court , for which he was sent back to prison , and hath been a Prisoner twenty moneths , and so still remaines . Henry Streaters wife committed to prison by Justice REYNOLDS , for speaking some of the Prophets words , to Priest CORBET , as he was traveling on the way ▪ who hath a young child sucking , the said Justice REYNOLDS giving charge to the Goaler , that she should be kept close prisoner , not having the liberty of common whores , that have bastards ; but is constrained to a little bad Rome , where eight more are kept close prisoners . KENT . Elizabeth Fowler , cast into the dungeon in the common goal , at Tenterden , for speaking ; in a Steeple-house , where she hath been ten weeks , committed by the Mayor without bail or mainprize , and there still remaines . NORTHAMPTON-SHIRE . John Rogers , for speaking to WILLIAM SANDERSON Priest of Hindon , after he had done and was come out of the Pulpet , was committed to Prison by JOHN BROWN caled Justice , and hath been a Prisoner thirteen weeks , and so continues . John Green of Bugbrook , was cast into the County Goal by Justice BENSON , so called , for speaking to BENJAMIN TOMPKINS Priest of Hartpoor , and hath been in prison seven weeks , and so remaines . SUFFOLK . Anne Blakelin prisoner in Bury Edmonds for speaking to a Priest at Haveril , and hath been kept Prisoner there two years . SUSSEX . Iohn Snashhold , for speaking in the Steeple-house hath been kept prisoner fourty eight weeks . Nicholas Beard , for speaking to the priest is Prisoner there also . WORCESTER-SHIRE . Iohn Clemance of Evisham , Prisoner there for going to a Steeple-house . WESTMERLAND . Richard Hebson , was imprisoned for speaking to a Priest where he and others were cruelly beat and abused , by an unmerciful Goal or of Apleby , and Richard Hebson being put forth of prison very weak , and bruised , died presently after . WESTMINSTER . Elizabeth Peacock , for saying without faith they could not please God , is Imprisoned in the Gatehouse , by JOHN MAID-STONE from White Hall . WALES . Edward Stephens , prisoner in Tregarran , for speaking in a Steeple-house . James Jones Prisoner there , for going to the Steeple-house with Edward Stephens . Tobias Hodge and Dorcas Erberry , Prisoners in Cardiff , for going into the Steeple-house or speaking there . WILT-SHEIR . Francis Taylor , Prisoner at Salisbury , for speaking in a Steeple-house there , and very badly used by the Constables , and people there , and then imprisoned by the Justices so called , and lies very sick . YORK-SHEIR . Daniel Thackeray , was sent to the house of Correction at Wakefield by JOHN DAWSON and MARTIN ISLES , for witnessing the Kingdom of Heaven to be within , and at Leeds Sessions fined xs . and afterwards sent to the Castle at Yorke , where he remains prisoner , by WILLIAM FENTON , JOHN PAYTON , and JOHN DAWSON , and MARTIN ISLES . Besides , for going into Steeple-houses , streets and Markets , and speaking to Rulers Priests or people in the fear of the Lord , either by testifying against the World , that the deeds thereof are evil , or exhorting to the fear of God , and amendment of life , the Hireling Teachers , and persecuting Rulers have cast into Prisons , holes , and dungeons , there to lie for many moneths , under blooddy Goalers , and some till death , to the number of 347. Secondly , For not Paying Tithes . BERK-SHIRE . Leonard Cole , had three horses taken from him , for 5s . Tithes , one of which horses the said Cole was bid 3l . 10s . for ; which horse they sold , but returned nothing again ; afterwards , the said Leonard Cole was arrested by the Priest of Arberfield near Redding , and thrown into Prison , where he still lies . BUCKINGHAM-SHIRE . George Salter , imprisoned at Alesbury for Tithes , he refusing to swear to his answer , to the Priest of Hidgerlys bill of Complaint . CORNWALL . Loveday Hambly of Tregongeeves , was at the suit of Priest UPCOTT Priest of Austel , persecuted and cast into Prison for Tithes , and hath been a Prisoner about nine moneths , notwithstanding the said UPCOTT did a little before her imprisonment take from her the said Loveday Hambly , as many Cattel as were worth 40l . and upwards , for 5l . pretended to be due for Tithes ; and is now a Prisoner for about 13s and 4p . It is to be noted , that this woman hath been one of the best friends that this Priest hath had . John Hambly , in Prison at Bodmin for Tithes , by a Priest . CAMBRIDG-SHIRE . John Smith the elder , imprisoned at Cambridge Castle , at the suit of JOHN FYDOE Priest of Hardwick , for Tithes , by a Warrant given under the hands of THOMAS SCLATER , and JAMES TOMASON Justices , so called . John Smith the younger of Hardwick , was at the suit of the said Priest FYDOE , and Priest CUDWORTH , imprisoned for Tithes in Cambridge Castle , and there remains a Prisoner . Robert Letchworth , now of Chesterton , but formerly of Soam , was for Tithes cast into Prison , by the Priest of Soam ; and there hath been a Prisoner above twelve moneths , and so remains . CANTERBURY . William Mott , Prisoner there for Tithes . Robert Minter , Prisoner there for Tithes , and hath had ninety pounds worth of goods taken from him for Tithes , besides his imprisonment . Edward Noakes , imprisoned for Tithes , and had goods taken from him , to the value of 98l . for Tithes . CUMBERLAND . John Nicholson , was by RICHARD HUTTON Priest , cast into the Goal at Carlisle for Tithes , where he yet remains . DORCHESTER-GOAL . Nicholas Masters of Bradford , was committed to Dorchester Prison the ninth moneth , at the suit of Ellis Harvey , an Impropriator for Tithes , and so continues . Francis Beaton of Overcomto , was likewise committed to Prison , at the suit of ROBERT BARTLETT Clerk , in a plea of debt , falsly so called , but it was because for Conscience he could not pay Tithes , and still remains a Prisoner . Nicholas Stone , committed to Sherborn Bridewell , by JOHN HUSKINS Recorder , and the Bayliffs of the same Burrough onely , for going to a Steeple-house , and not speaking a word till the Priest had made an end . ESSEX . Robert Abbott of Colen , arrested and cast into Prison f●r not paying Tithes to RICHARD HARLACKENDEN , of that Town , and hath been a Prisoner about eleven moneths . John Adams of Hadstock , in Prison for not paying Tithes , by THOMAS WALLIS , and hath been a Prisoner about four months . Edward Morrel of Thaxstead , in Colchester Goal for Tithes . Widdow Ball , and her son William Ball , earrested and cast into Prison for not paying Tithes to JOHN WRIGHT Priest of that Town , and have been Prisoners ten weeks . Thomas Monkford of Salem , in Prison for not paying Tithes to JOHN COOPER , and hath been a Prisoner thirteen months . Henry Smith of Salem , was cast into Prison for not paying Tithes to ANTHONY MAXEY , and hath been a Prisoner six weeks . Anthony Page of Salem in prison for not paying Tythes to IOHN COOPER an Impropriator , and hath been a prisoner thirteen moneths . James Potter of Mark stane in prison for not paying tyths to William Turner of the said Town Impropriator , and hath been a prisoner five weeks . FLEET-LONDON . Alexander Heblethwaite , James Corny , and Richard Robinson , hav●●●en prisoners there two years . David Hall hath been Prisoner there one and twenty moneths . Henry Gill●●th been prisoner there six moneths . Gerard Roberts four moneths and upward . Iohn Lucas hath been prisoner 15. moneths , and 8. moneths in Alisbury , and ●even moneths in the Fleet . William Glydwel hath been prisoner 20 moneths , viz. 13. moneths in Alisbury , and seven moneths in the Fleet . William Clater prisoner there 32. moneths , for Tythes by a Priest who carryed away his goods by cart-loads . Andrew Smith hath been prisoner first in Colchester , and now in the Fleet eighteen monethes . GLOSTER SHIRE . Edward Buden , and William Peasly who made their personall appearance before the Barons of the Exchequer at the the suit of HENRY HEN Priest , and because for conscience sake they could not return their answer upon oath , a writ was issued forth against them , signed by Georg Raymond then high Sheriff , by vertue whereof they were arrested and cast into Glocester Goal , and have remained prisoners a year and five moneths , for the value of Tythes about twenty shilling●● piece . Notwithstanding which , the Priest HENRY HEN did in the time of their imprisonment drive away three Cows of the said Edward Buden , and six Cows of the said William Peasly , and remain prisoners still . Francis Pennel of Awst is prisoner for Tythes by reason of the said HENRY HEN Priest , and in the time of his imprisonment , Nicholas Ireland by a demise or grant from the said HENRY HEN of the Tythes , came with a wain and six men to fetch away Loads of wheat , Barly , and Beans without any order of Law or Magistrate , and yet hath been a prisoner seventeen moneths and so remains . Thomas Beal at the suit of WILLIAM BENET Priest of T●●ligh was for Tythes cast into Glocester Goal , in which time the said Priest BENNET took away some of his Corne and Hay , the said Priest being an officer in the late Kings army , and the said Thomas Beal was in the service of the Parliament both in England and Ireland for divers years , the value of the tythes being but four shillings , and for which he hath been a prisoner 18. moneths . Joseph Tomlins , at the suit of ROBERT WICKENS Priest of Toddenham , was cast into prison for tythes , and hath been there six moneths , and so still remaines . Thomas White of Hucklewait imprisoned fortythes at the suit of WILLIAM BISHOP Impropriator , and hath been a prisoner one year and ten months , and so remains , notwithstanding he is a poor man , and hath many children . Henry Lloyd and Iohn Cox , both prisoners in Glocester Goal for tythes pretended to be due to NICHOLAS CAREY Priest by the persecution of the priests servant . HARTFORD-SHIRE . George Huckle , a poor old man living in Hartford Shire for denying to pay to THOMAS RIDNER Priest of Hitchin , offering mony , Smoak money , and tythes of two years for Ducks , Turkeys , and a Cow , was committed to prison , where he hath been a prisoner ten moneths , and so still remains , notwithstanding there is evidence under 20. mens hands from the parish where he dwelt ( sent to the late Protector ) that the poor old man , hath not had nor kept any of those creatures these 20. years . Nicholas Lucas of Trinn , for the value of three shillings Tythes , was committed to Harford Gaol , and there remaines prisoner . HUNTINGTON SHIRE Simon Sanford for the value of three shillings & four pence Tyths was by IOHN MANTON Priest of Alcumburg Subpoena'd to the Exchequer who appeared in person , but his appearance could not be taken , so the Priest got an Attachment against him , by which he was cast into prison , where he hath been prisoner 12. moneths and so continues . Thomas Purchase by means of JAMES BEDFORD Priest of Blunsome was for tythes castinto prison the seventeenth day of the 9th . moneth , 1658. and remains a prisoner still . HAMP-SHIRE . William Baker and Richard Baker committed to prison by Iohn Hook called Justice , for saying that the Priest of Bromsale was a Robber and covetous , for taking a Cow from Robert Beadle , which the Priest had caused to be taken away for 40s . Tythes , pretended to be due to him , but the Cow was worth 4l . 10s . and hath been a prisoner 7. weeks , and still remains so , and Iohn Day had four Cow ; taken from him worth 12l . and 3l . onely was for Tythes to the Priest . Now let those that are moderate consider who is the offender . Ann Potter imprisoned by Priest BENTAL in Chegny Court prison for tythes . And Richard Dean imprisoned at the same time for tythes . LINCOLNE-SHIRE . Thomas Brumby of Fillingham , a poor old man , having a wife and many children , was committed to prison about the 18th . day of the 7. moneth 1657. for about 6s . Tythes at the suit of RALPH HOLLINGWORTH Priest of Fillingham , yet the writ names neither Priest nor tythes , by the tenor of the writ his body should have been had before the Barons of the Exchequer , from the day called St. Michaels 3 weeks , to have answered the late Protector of divers trespasses , contempts and offences ; but the poor old man hath suffered 66 weeks imprisonment , and still remaines a prisoner by the meanes of this Priest ; which contemps , trespasses and offences were , for not paying the Priests tythes . Edmond Wolsy was committed to prison the 12 day of the 12 moneth called February , at the suit of FRANCIS BALL of Sibsey for tythes , this persecutor is no Priest but an impropriator as is supposed , who hath kept this poor man in prison 47. weeks , who is now dead . Iohn Pidd , Richard Pidd , and Arnald Trueblood all of Beckingham were upon the 23th . day of the 9. moneth 1658. committed to Goal for tythes , at the suit of GEORG FARTHING , lately houshold servant to Joseph Thurlsone Priest of Beckingham , the man pretends the priest let him a Lease of the tythes of those people called Quakers , two of which do still remain prisoners . And Arnold Trueblood since dyed in the pit of the said Goal among fellons . LANCA-SHIRE . Oliver Atherton in prison hath been three moneths by the means of the Countesse , so called , of Darby for privy tythes under twenty shillings , and the servant of the said Countesse hath taken from him 6l . worth of corne , and given no account . NORFOLK . William Barber committed to Norwich-castel for tythes and there remaines . NORTHAMPTON-SHIRE Edward Roberts at the suit of LYONEL GODRICK priest hath been in prison for tythes one year and two moneths , and the said Priest did take from the said Edward Roberts four horses worth 28l . for tythes valued at three pounds , and yet notwithstanding he remains a prisoner , to the destroying and undoing of him , his wife and family , and the said Priest told him to his face , it was pitty that he , and such as he should live in a Common-wealth . Peter Makerness of Findon sued for tythes by William Downer Impropriator , into the Exchequer and because for conscience sake he could not swear to his answer , was committed to the County prison , and hath been there six moneths , and still remaines NOTTINGHAM-SHIRE . William Smith in prison in that county for tythes at the suite of William Pocklington farmer of tythes . OXFORD-SHIRE . Alexander Harris imprisoned by WILLIAM BROWNE Priest for the value of 7s . tythes , and hath been a prisoner twelve moneths , and so remaines . William Cole of Chalbury sued by the same Priest for 7s . 6d . tythes , and cast into prison , where he hath been kept a year and ten moneths . Thomas French of Chippingnorton by the meanes of William Norton Tythe renter , was served up to London by a writ , for the value of 11s . Tythes , and the said Norton served those servants that were hired to carry in the corne , with a Subpoena , and made them pay eleven shillings six pence , and cast two into prison where they have been nine moneths , and there still remains . SUFFOLK . Thomas Jude hath been a prisoner in Bury Edmonds for Tythes above twelve moneths , and so is kept . Also Richard White , and John Easling are prisoners in Ipswich for Tythes . SUSSEX . Robert Adams , and Richard Pratt have been prisoners in Horsham Goal one year for Tythes . SOMMERSET-SHIRE . William Serjeant , Geo. Taylor , and John Dogget are prisoners in Ivelchester Goal for Tythes . Samuel Clothier , Henry Clothier , and Thomas Lockier have been prisoners in the said Goal for Tythes these 13. Moneths . Thomas Loscomb , and Henry Moore are prisoners there for Tythes . William Vinent , and John Langden have been prisoners there for Tythes six Moneths . UPPER-BENCH-PRISON . John Pollard at the suit of BENJAMIN MADDOCK a pretender to the Tythes , cast into prison about the 16. of the 9. moneth ( 58 ) he having been a prisoner in Colchester for Tythes twelve moneths before . WARWICK-SHIRE . Thomas Palmer , William Mans , and Richard Mills were sub-poena'd at the suit of JOHN DYKE ( an ejected Priest for his wicked course of life ) to appear before the Barrons of the Exchequer for tythes valued at 14s . pretended to be due to the said Priest , and they appeared accordingly , but their appearance could not be received , and so were cast into prison 20. steps in the Dungeon for a contempt , because they could not for conscience sake swear to their answer . Thomas Palmer hath been in prison 16. weekes and William Mans 11. weeks , and still are prisoners . WILT-SHIRE . John Fry sued in the Upper Bench , and the Exchequer by John Menlas Priest of Gumfield , who never demanded ought of him , and was cast into prison at Fisherton-Anger near Sarum , by Richard Lovel , and Walter Thomas , they having the Warrant of Isaac Burgess Sheriffe of Wiltshire so to do , where they have been kept from the 13. day of the 9. Moneth ( 58 ) to this day . Richard Ast sometime of Collerne in Wiltshire imprisoned at Fisherton-Anger at the suit of GEORGE MARSHAL Priest and Thomas Harris Impropriator for the value of two or three and thirty shillings , and hath been a prisoner 21. weeks and more , notwithstanding they caused his corn to be taken out of his house and field before his imprisonment . Also Priest MONLAS caused to be taken from the said John Fry goods to the value of twelve pounds and more before he was imprisoned . John Jay who is also a prisoner there hath sent an accompt of his sufferings . YORK-SHIRE . James Tenant sued in the Exchequer by the Farmer of Tythes , and because he could not for conscience sake swear to his answer , was committed to prison , where he hath been 35. weekes and so continues . Robert Mainford at the suit of CHARLES KAME Priest hath been in prison for Tythes eight Moneths . Matthew Major and John Ellis imprisoned at the suit of FRANCIS SWAYNE Priest have been prisoners 20. weeks and so remains . Stephen Lorimore imprisoned at the suit of Richard Sherborn for some small Tythes , and hath been a prisoner two years , and still remaines so , committed to prison by Thomas Harison Sheriff . SALOP . Edward Ward , for about 50s . Tythes had a yoke of Oxen taken away from him worth about 12l . by EDWARD LAWRANCE Priest of Shrewsbury . Besides for not paying Tythes ( to the upholding of Priests who do not work for them ) there have been imprisoned to the number of 200. And moreover 44● . persons suffered the spoiling of their goods , because for conscience sake they could not pay Tythes , the value of Tythes demanded amounted to 706. l. 8s . 11. d. For which they took of their goods to the value of some thousands of pounds . For Meeting together in the fear of God on the first dayes . GEorge Harrison violently taken out of Apelties house who is a friend in Heverall by a rude multitude of the Town , and cruelly bruised in the street till he did spit blood , who a short time after dyed , having never in his life time recovered from the hurt he then received . DORCHESTER-GOALE . Lore Bag the wife of Richard Bag , and her Son Thomas Bag , and three of her daughters Sarah , Mary , and Abigal Bag , all of one Town living in Brideport , and of one family , were by Nicholas Sampson and Robert Prince Bayliffs , for coming from a meeting about a bow shoot from the place where they dwelt , committed to prison , pretending they committed them for being wanderers , and because they would not give them 2s . 6d . a piece ; and after were called to Sessions , where Thomas Bag was fined by the Recorder thirteen shillings four pence , because he wore his hat in the Court , and because ( for conscience sake , knowing they had broke no Law ) could not give them two shillings six pence a piece for coming from the meeting , and thirteen shillings and foure pence for Thomas Bags wearing of his hat , were all sent back to prison again , where they have been sixteen weeks , and still remaines prisoners , Lore Bag being above threescore yeares old , and her husband Richard Bag a Mercer driving a trade ; so his Whole family is taken from him to their great losse and hinderance . YORKESHIRE . Andrew Hawkes commited to prison by Thomas Dickison called Justice , for not prosecuting a warrant which came from the said Dickison against several persons therein named , which was for no other cause , but for meeting together peaceably the first day of the week to wait upon the Lord ; and the said Hawkes hath lay●n in prison eleven moneths and have not been brought to any tryal , and still remains prisoner . Henry Vbanck Thomas Thackray , and Christopher Thackray & Thomas Docker were taken forth at a meeting in Leeds and sent to prison by Iohn Dauson and Martin Isles , and at the Sessions there fined twenty shillings a peece , and afterwards sent to York Castle where they remain prisoners . Besides for meeting together in the fear of God on the first day of the week , and denying the steeple-house worship , there have been imprisoned one hundred sixty five persons , and moreover for going to Godly and Christian meetings on the said day , 30. persons hath had twenty eight horses , and other goods taken and sold and nothing returned again , which horses have been valued at one hundred thirty six pounds twelve shillings . Fourthly , For not Swearing , and Wearing their Hats . BUCKINGHAM-SHIRE . GEorge Salter , imprisoned at Alesbury for Tithes , he refusing to swear to his answer , to the Priest of Hidgerlys bill of Complaint . DORCHESTER GOAL . Bartholomew Logg was fined 3s . and 4 pence , by JOHN HOSKINS , for wearing his Hatt , and for not payment thereof was committed to Prison , where he hath been fourteen weeks , and still remains a prisoner . Thomas Bagg was fined by the Recorder 13s . and 4 pence , because he wore his Hatt in the Court , and because for conscience sake ( knowing he had broke no Law ) could not give it them , was sent to Prison , where he hath been sixteen weeks , and still remains there . GLOUCETER-SHIRE . Edward Buden and William Peasly , who made their personal appearance before the Barons of the Exchequer , at the suit of HENRY HEN Priest , and because for Conscience sake they could not return their answer upon Oath , a Writ was sued forth against them , signed by GEORGE RAYMOND , then high Sheriff , by vertue whereof they were arrested , and cast into Glocester Goal , and have remained Prisoners a year and 5 moneths , for the value of Tithes about 20s . a piece , notwithstanding which , the Priest HENRY HEN did in the time of their imprisonment , drive away 3 Cows of the said Edw. Buden ▪ and 6 Cows of the said Will . Peasly , and remain Prisoners still . HAMP-SHIRE . James Potter , committed to the Common Goal at Winchester , by WILLIAM WHITHER , and RICHARD KINSMILL , called Justices , for reading a paper at the Steeple-house yard ; and at the following Assizes was fined 5l . by Judge NICHOLAS , for wearing his Hatt when he was brought into the Court , for which he was sent back to Prison , and hath been a Prisoner there 20 moneths , and so still remains . NORFOLK . William King , committed to Norwich Castle , for refusing to swear , and was fined 40s . by Judge BALDOCK , for refusing to do service for his Countrey , but by yea and nay , and there remains . NORTHAMPTON-SHIRE . Peter Mackerness of Findon , sued for Tithes , by WILLIAM DOWNER Impropriator , into the Exchequer , and because for Conscience sake he could not swear , was committed to the County Prison , and hath been there six moneths , and still remains there . SUFFOLK . George Sherwing , for not swearing to his answer to a Bill at the suit of the Lady GANDEE , for Tithes , was committed to Milton Gaol , by an Attachment from Baron NICHOLAS , and hath been there 2 years . WALES . Howell Jones , Prisoner in Tregarran , for not putting off his Hatt . YORK-SHIRE . James Tenant , sued in the Exchequer , by a Farmer of Tithes , and because he could not for Conscience sake swear to his answer , was committed to Prison , where he hath been 35 weeks , and so continues . John Hall was taken forth of a meeting in Woodstock in Leeds Parish , and because he refused to swear , was sent to Prison , by WILLIAM FENTON , and MARTIN ISLES , they pretending he was a Jesuite , and still remains Prisoner in York Castle . Besides , for not Swearing , and Wearing their Hatts , Imprisoned 125 Persons ; and 38 Persons for not Swearing in their Courts have had goods taken from them to the value of about 77l . 15s . Fifthly , Vnder pretence of being Vagrants . HAMP-SHIRE . ANthony Millage , who was formerly a captain of a Frigot , was as a vagrant committed to prison with Hunphery Smith , to the common Goal of Winchester , by JOHN BUNKLEY , called justice , for no other cause at all , but for being in his company , and hath been a Prisoner Ten Moneths . William Bayly was also committed by the aforesaid JOHN BUNKLEY , without any accusation laid against him , but for being in the company with Humphrey Smith , ( from the parish where he was born ) as a vagrant , and hath been a Prisoner ten moneths , and so remaines . Besides , cruelly whipped , and counted as vagrants and wanderers , though men of considerable estates , 42. persons . Sixthly , For visiting Friends in Prisons . DORCHESTER-GOAL . William Ellet the younger commited to prison , by NICOLAS SAMPSON ; and ROBERT PRINCE Baylifs of Brideport , onely , for standing peaceably in the street , when George Buly was examined , and hath been a prisoner there 14 weeks and so remaines . Besides , for visiting of their friends in Prison , imprisoned 30. persons , also two persons onely for entertaining their friends according to the command , to entertain strangers , were imprisoned , and had four Horses taken from them worth about 18 pounds . Seventhly , For not repairing of Steeple-houses , and not paying Clerkes Wages . ONe hundred fourty one persons , for the repair of Steeple-houses , and Clerks-wages , had demanded of them 27. l. 14. s. 8. pence , for which was taken from them to the value of about 139. pounds 15. shillings , and 10 pence in goods . Eightly , Imprisoned , and Persecuted till death . CAMBRIDGE . Boniface Norris , being neer four-score years of age , as he was riding to a meeting , was sorely beaten and bruised , and fined 10. shillings for going to the meeting , and afterwards imprisoned by DUDLY POPE called a Justice , and a week after he was let out of Prison , died . DURHAM . George Humble , an aged man , for standing by some of his neighbours whom GEORGE LILBURN had set in the stocks for speaking to a Priest , the said Humble standing by , and reproving the people , was for that sent to Prison to Durham by the said LILBURN , where he was kept until death . DEVON-SHIRE . Jane Ingram , for going to visit some friends who were cast into prison , and lay upon straw at Doomes-dale in Lanceston in Cornwal , was by JO . CHAMPION Justice so called , cast into prison at Exeter , and there kept in prison upon straw till she dyed . LANCA-SHIRE . Richard Apener , was imprisoned till death for Tythes , by Priest SHAW of Oldingham , who also spoiled his goods , and made havock of many more . As some friends in Lancashire were comming from a meeting , they meet with a Priest upon the high way , and others with him , to whom one Elizabeth Leavens spake a few words , whereupon the Priests party got hedg-staves and beat the friends , amongst whom a woman great with child , was sorely beaten on the breast , and so sorely bruised , that she presently fell sick , and with much adoe got home , and within two or three dayes after died . BRISTOL . Temperance Hignel , being moved of the Lord to go to a Steeple-house in Bristol , to speak to JACOB BRINT Priest , after he had ended , was knockt down in the Steeple-house to the astonishing of her sences , and sorely beaten and bruised , her blood drawn , and her cloaths torn off from her back in the Steeple-house , and then cast into prison , and being afterwards carried out in a basket sick , within two or three dayes after she died . Also George Harrison imprisoned there till death . LINCOLNSHIRE . Edmond Wolsey imprisoned for Tythes until death . Also Thomas Bromby imprisoned until death , for about 6. s. Tythes . GLOCESTER-SHIRE . Richard Atwood , for 15 shillings tithes , was imprisoned till death by RICHARD FOWLER Priest . ESSEX . James Parnel for speaking in Cogges-Hall Steeple-house , on a fast day was imprisoned until death , by HERBERT PELHAM , THOMAS COOK , DIONYSIUS WAKERING , and WILLIAM HARLACKENDEN , and before he dyed was most cruelly , and barbarously used by the Goalers Wife . NORFOLK . Robert Jacob of Windham , being four score years of age , imprisoned till death , being first cast into prison for not swearing to be a Constable , and released , but afterward cast into Prison again for tythes , and for refusing to swear to his answer , he was kept Prisoner till death . OXFORD . Elizabeth Fletcher a young woman , was by the Schollers of Oxford for speaking the Word of the Lord to them , thrown against a Grave-stone , and into a Grave , and drawn through a Pool with ropes , and pumpt ; which usage she said before her death she should never recover , but carry to her Grave , and accordingly by reason of that usage she died . SUFFOLK . John Cason , imprisoned for Tithes till death , at the suit of JOHN PADGETT the Priest of Aldham , and also by Priest GLAUFIELD , and before his death was barbarously and cruelly used by the Goaler . SUMMER SET-SHIRE . William Tucker of Naylsey imprisoned till death , by THOMAS GEORGE Priest . YORK-SHIRE . William Peers , and Will . Sykes , imprisoned till death for Tithes . John Sumerson imprisoned till death for Tithes , having first been Prisoner two years . Matthew Wilkinson imprisoned till death for Tithes , in Pickering Castle , because he could not swear to his answer to the Priests Bill . William Wilkenson of Rosedal● , for not paying Tithes to JOHN MASON of Middleton an Impropriator , was sued in the Court of Exchequer , and for not swearing to his answer , was cast into Prison in Pickering Castle , where he remained a Prisoner near a year , and then died in Prison . WESTMORELAND . Richard Hebson aforementioned , cruelly used by the Goaler of Apelby , died . In all Imprisoned , and persecuted to death , 21. Ninethly , Imprisoned for things of several natures . BERK-SHIRE . Leonard Cole of Arberfield , was put in Prison at Redding , and there kept above twelve weeks , the last Term was brought to the Court at Westminster , called the Common Pleas , where he appeared personally , and was from thence sent to the Fleet , where he remains a Prisoner ; two or three dayes after he came to the Fleet , one GEORGE HATTON , brought him a Declaration of ALEXANDER STOAKE● Priest , and about the second day of the first month called March , 1658 / 9 ▪ the said Priest went with Bayliffs to the dwelling house of the said Cole , and there entred his Barn , and turned out his Threshers , and seized on a Mow of Wheat , besides what was threshed on the floor , to the value of 20 quarters , ( as the Bayliffs themselves did compute it ; ) Also they took away 10 kine , which were worth near 50l . in all they took from him to the value of 100l . for one years Tithes . For which Farm one WILLIAM THORRELL , who possessed it many years , paid 6l . yearly to the Priest for the Tithes thereof , as he himself told the said Cole . CUMBERLAND . George Bigland of Carlisle , was fined 22l . by WILLIAM BRISCOE , THOMAS CRASTER , and CUTHBERT STEDHOLM , for following the occupation of a Weaver in the City , notwithstanding he had served 7 or 8 years in the Parliaments service , yet nevertheless was committed to Prison . HARTFORDSHIRE . Thomas Prior of Hitching , for setting up a Coppy of the Priests unrighteous Declaration in the Market-place , taken out of the Exchequer , against a poor old man , George Huckle , was by the Priest had before BROCKETT SPENCER , one of the Justices , so called , who committed him to prison for setting up the said Declaration , and for a colour said , it was for setting up a Libel , which said Thomas Prior hath been a prisoner ten months , and so remains . HAMP-SHIRE . Humphrey Smith , was committed to the common Goal at Winchester , by JOHN BUNKLEY , called a Justice , ( upon the false oath of a Wicked man ) and hath been a prisoner ten months , and so remains . LINCOLN-SHIRE . John Seel of Leverton , a poor labouring man , was upon the 18th of the 4th month committed to prison at the suit of EDWARD GREATHEAD Priest of that Town ; by the Tenor of the Writ , his body was to be had before the Barons of the Exchequer within 15 dayes after the time called Trinity , to answer the late Protector , &c. But neither the Persecutor nor Tithes are named therein , yet the poor man hath suffered 29 weeks imprisonment , by the means of this Priest . Besides , summoned up to Westminster , from all parts of the Nation for Tithes , 400 persons . The Number of the persons herein mentioned , are about 1960 , who are but a part of those who have suffered for things of the like nature , within these 6 years ; Many of them being sufficient and considerable Men and Women , have been cruelly Whipped and their blood shed . Oh! do not ye let the Nation be covered with innocent blood , by such as profess the Scriptures , who use people so barbarously , imprison , and persecute about Church , Religion , Worship and Ministry , which are out of Christ and the Apostles lives , who saved mens lives , and wrestled not with flesh and blood , but brought the Creatures into the liberty of the Sons of God . Do you walk in their steps ? Since the drawing up of this paper , some few of the Friends within mentioned to be in Prison , may have been released , and others imprisoned . Wil Griffes , for speaking to a Priest in Shrowsbury , was by the Mayor of the Town committed to prison , & hath been a prisoner 5 months , & so remains . Richard Sale of Chester , for bearing his Testimony for the Lord against the wickedness of the people of that City , and for crying Repentance , was by the command of the Mayor put into a hole of a Rock , called Little-Ease , the place being too strait for his body , he was thrust in by force of men which bruised him , insomuch that he spatt Bloud ; after some time he fell sick , and his body much swelled , and he was heard to complain in the time of his weakness , of those bruises which he had in that cruel place of torment , called Little-Ease , the hole in the Rock ; and after some time lying in pain , he died . Also Arnold Trueblood died since in prison . If the truth hereof be Questioned , many Witnesses may be produced to confirm the same . An account of some Grounds and Reasons of the Innocent Sufferings of the people of God called QVAKERS , and why they testifie against the vain customs and practices of the World . FRIENDS . IT may seem strange unto you , as it doth unto others , to hear that so many of our Friends should be cast into prisons , there being few Goales or houses of Correction in England to which some of them have not been commited , & you partly know , how many of them are this day in Bonds , and it is no less strange to us , that such frequent and heavy sufferings , for matters of conscience should come upon us and our brethren , who for the most part have been instruments with you and others , for casting off that yoke of oppression , which at the beginning of the late wars , lay upon the honest people of this Land ; which made many fly into strange Nations , and to seek habitations in the deserts ; but we wonder the more , that they should come from those we accounted our friends ( that so much have pretended the liberty of conscience ) and many of themselves practised the same things for which we now suffer . May we not ask what hath been done by our friends ? What Lawes are these which they have broken ? Whose Persons , or Possessions have they wronged ? What force or violence have they used to any man ? Have you found them in Plots , or guilty of Sedition , or making resistance against authority ? Have they not patiently born the greatest sufferings that any people of this Nation ever lay under , since Queen Maries dayes , without murmuring , and discontents ? And when have they sought to revenge themselves , or troubled you or others , to be repaired for those many injuries and false imprisonments which they have endured ? How have they been counted as Sheep for the slaughter , perfecuted , and despised , beaten , stoned , wounded , stocked , whipped , haled out of the Synagogues , and cast into Dungeons , and noysom Vaults , where many of them have dyed in bonds , shut up from their Friends , denyed needful sustenance for several dayes together , not suffered to have Pen , Ink , or Paper ; And when they have layen there many moneths , and some of them years , denyed a Legal tryal , continued from Sessions to Assizes , and from one Assizes to another , and no eqnity to be found , from Judge , or Justice ? If it be answered to us they are common disturbers of Ministers , they will not pay Tythes , they will not swear , they will not put off their hats , they travel up and down from one country to another , without a Magistrates Passe , and on the first dayes to meetings at great distance , they will not pay fees , when they are brought into Courts , nor plead in the formes there used , nor give security to keep the Peace , or to be of the good behaviour , when the Justices of the Peace require it ; And we have Lawes , or customes , that require these things should be done . It is forgotten what was one of the great causes of our late Wars , the sufferings that then was imposed , and lay upon many for matters of conscience ; And was it not a chief pretence of our fighting , that we might enjoy the freedom of conscience , as well as outward rights , not onely in the Inner man ( for that the Bishops , or high Commission Court could not hinder ) but the free exercise in all acts of Piety , and Religion , of what the Lord should make manifest unto us ? but whether this was then intended , or is now perverted , it is that which is our right , which we must claim , and no man may take from us ; for this we know , that Christ Jesus alone hath right to rule over the consciences of men , unto whom every one must give an account of himself , according to the just , perfect , and unchangeable Law of God which is revealed , with that alone of God , which is made manifest in man , which he hath shewed unto him , by wch every one shal be judged at the last day , when the book of conscience shal be opened ; and therefore all unequal , imperfect & changeable Laws of men we do deny , and by them , and for their transgression we shall not be judged of the Lord ; And all Lawes made in their wills , by their wisdoms in the things of God , which concerns religion , and the free exercise of a good conscience towards God and man , against them all we do bear witnesse , and knowing the commandments of the Lord , and what he required of us , and having tasted his tender love , to those that keep them , and felt his terrors against all disobedience , we are made willing to bear the greatest sufferings , rather then sin against God ; and in this ground we stand not careful what man can do unto us , or say of us , nor to give him an answer in this matter ; For whether it is better to obey God , or man , Let him judge . Yet here to prevent mistakes , we do with the like clearnesse declare our free and willing subjection in the things of this World , to every ordinance of man that is just ( according to the Righteous Law of God ) and our work is not to weaken , but to strengthen the hand of the Magistrate , by labouring to bring all to own that of God which should exercise their consciences ; To do in all things , as they would be done unto , in which is fulfilled the Law and the Prophets , which takes away the occasion it self of the Law , and brings to live in peace and love , wherein should be the Magistrates joy and glory . And do but look back to the crimes charged against us , and all the sufferings we lie under , and you may clearly see , that not for any evil done , or just Law broken that concerns man , are we thus punished ; but for things which concernes our God , and chiefly for bearing our witnesse , as we are moved of the Lord against the false Prophets and hirelings of these dayes , who by their fruits are made manifest , not onely unto us , but to many thousands besides ; yea , the greatest part of all the sober people of the nation , their own hearers will confesse it ; and we see and know that they and all Ministries and worships in the World , set up and standing in the will of man , shall perish and come to nothing , and the Rise of these men , their growth and end , we comprehend , and see their downfall hasten greatly ; and all the powers of the earth shall not be able to support them , and with them shall fall their Tithes , their Temples , their gleab-lands , and offerings , their set dayes of worship in their wills , and all Laws limiting the Holy one , made to uphold their craft , and blessed are they , who through the day of tryal shall stand in their witness faithful unto God , not fearing what man can do unto them . Do not you approve Christ Jesus his going into the Temple ? And do not you own the Apostles , who went into the Jews Synagogues every Sabbath day , and into the Market places to testifie of Christ Jesus , and reason with the people ? And do not you commend Luther and Calvin , John Wicliffe , and others ( as famous for their zeal in publishing abroad what then was manifest unto them , ) and those persons which in Q. Maries dayes , went into the Popish Steeple-houses , to bear witnesse against their superstitions , which caused her to make a Law against them , by which many of them then suffered , and by which the Priests of England , till the last Parliament were guarded , and is it now become an offence to practise the the same things ? And is that a just Law made by the late Parliament , by which many have suffered ? are not the Priests sprung from the old root of Episcopacy and it from the Pope ? and are they not forced to fly thither for their vindication ? And is not the spirit the same , ( which makes these Laws ) to support them ? How shall the Kingdomes of the earth , the Papists , Turkes , Infidels , Heathens , be converted ? Your Priests sit down in their ease , and will not go ; They call themselves Ministers of the Reformed Church ; and have not you taught other Nations how to make lawes , to restrain the Testimony of those whom the Lord sends , and is sending into all the corners of the earth ? Did the Command of God which gave Tithes to the Jewish Priesthood concern the Gentiles ? was not the Commandment to the Jews themselves disannulled , when the Priesthood was changed ? did ever any of the believing Jews pay Tithes to the Apostles , or any of the Gentiles either ? Did not the Papists bring in this doctrine , and oppression ; Did not many of the Martyrs in Queen Maryes dayes witness against Tithes , and was not that an Article , for which some of them suffered ? and do not you own and commend those Martyrs , or do you judge them for holding an Error ? hath not all or most of those Countries that turned from the sope , and are called Reformed , cast off Tithes with the Pope , and were ashamed of them ? And is it the Glory of England , who pretends to the highest Reformation to keep up Tithes , ( the Popish Priests maintenance ) and first Fruits , and Tenths ( the wages of the very Pope himself ) & to hale before Courts , cast into Prisons , and spoil the Goods of all those who for Conscience sake cannot pay them ? Let that of God answer . And how many have , and at this day do suffer because they cannot swear , which Christ Jesus and his Apostles above all things forbids ? how are the Commands of Christ made void by the Customs and Traditions of men ? were it not easy by turning the Law against lyars and false witnesses ( which the Law of God is against ) to find out that which your Law against false swearing never did or could discover ? Do you own Christ Jesus , of whom the Jews that put him to death gave this witness , That he respected no mans person ? Do you commend Mordecai ? who could not give the outward honour and bow to Haman ? and do you regard his words , whosaid , I know not how to give flattering Titles to men , for my Maker would soon take me away ? Hath not God made of one mold , and one Blood all Nations to dwell upon the face of the Earth ? and doth not he that respects Persons commit sin , and is convinced of the Law as a transgressor ? and must it now be an offence not to put off the Hat , or give respect to the Person of him that hath a gold Ring , and fine Apparel ? Hath not all the earthly Lordship , Tyranny , and oppression sprung from this Ground , by which creatures have been exalted , and set up one above another , trampling under foot , and despising the poor ? And is it not easy to see that power and authority without contempt may be preserved , the power honoured , obeyed and submitted unto , and the Person respected ? Hath not the great and heavy oppressions of the Law been long felt and cryed out against , the long delayes in Courts , & the great Fees of Officers , which causeth many to be excessively rich out of the Ruines of the Poor , which hath brought an Odium upon the Law it it self ? for to the Poor , the remedy is frequently worse then the desease ; and while people are free to feed this deceipt , there is little hope to have it amended . And how full of lyes , deceipt , pretences , and needless circumstances are all your pleadings and proceedings , to the burthen of many mens Consciences , and ruine of their Estates ? and how vile and wic●●● are the greatest of Lawyers , that will plead any thing for money , and by their subtilties do most commonly hide & cover the truth ? And when do the Judges reprove it ? And how treacherous and deceitful are the Solicitors and Attorneys , that truth or honesty can scarce be found amongst them ? And how do those eat up the people as it were Bread , and grow great and rich , by raising and increasing suites , troubles , strife and debates amongst their Neighbours ? and we seeing these oppressions , are made to bear our witness against them , and cannot uphold them , and our Testimony shall not be in vain . And how is the power given to Justices and Judges to bind to the Peace and good behaviour ( being left to their discretion ) turned against the most peaceable , and best behaved Persons amongst men , meerly because they cannot bow to their wills , and hold their tongues when the Lord God requires them to speak ? Do you commend Christ Jesus , his Apostles and Saints , who were sent to preach the Gospel , and travelled from City to City , from Nation to Nation , from Countrey to Countrey , that the ends of the Earth might hear the glad tidings of Salvation ? and do you commend those they called Puritans , for going many miles to worship the Lord ? and do you now condemn those that practise the same thing ? would not your Law against Vagabonds have taken hold on Christ and his Ministers , and hindred their work ? by it have many honest and good people suffered most shameful whippings and imprisonments , who were travelling in their own Countrey , about their outward and lawful occasions , that were of considerable Estates and could not be counted , Vagabonds ; and what use is made of this Law , throughout the Nation , you cannot but hear . Are not these things like the sayings of those who said , Had they lived in the dayes of the Prophets , they would not have persecuted and put them to death ? and yet they Crucified Christ ; and so the cry at this day is against the Jews for their cruelty , when themselves are found exercising the same things against his Saints and Members . Long hath the Beast reigned , who usurped power in these things , and the false prophets , who have over-spread the Earth , & the great Whore , who have made all Nations drunk with their abhominations , and the Wine of their fornications , with whom the Kings of the Earth have committed Adultery , whom Christ said should come , and before the Apostles decease did come , who went cut from the Apostles , and put on their cloathing , but inwardly were distroyers , ravening Wolves , which the whole World went after , who turned against the Saints , who kept to the Spirit ( the life which they went from ) and made War with the Saints till they overcame , and their power reached over the whole Earth ; But now is the Life risen , and is again made manifest which they went from , which gives to see before the Apostacy was ; Now is the Lamb risen , and rising to make War with the great Dragon , the Beast and false Prophets , and now shall the great Whore be taken , and her flesh shall be burnt with fire , and the Saints shall have the Vict●●● Therefore , Let all Kings , Princes , Rulers , & Magi 〈◊〉 〈◊〉 be warned not to take part with the Beast , nor to up●●●● 〈…〉 their power ) the false prophets , who have long de●●●ved the Nations ; but in their place stand to keep the out 〈…〉 that none may offer violence and destroy another , ●●ich 〈◊〉 been the way of the beast & false prophets ( the 〈…〉 support of their kingdom ) but leave Christ Jesus in his Saints to manage the War , whose Warfare is not carnal , whose Weapons are not carnal , yet are they mighty through God to the pulling down of the strong-holds , and overturning the foundation of Satans kingdom , and they shall soon see what is truth , and what is errour , for great is the truth and will prevail ; they shall not need to cry out for want of Ministers , or that Christ Jesus is not able to send forth Labourers ; nor will those he sends forth trouble them for maintenance ; and here is the Magistrates true place to keep Peace amongst all men , to punish him that doth evil , and to encourage him that doth well , to Rule the Kingdoms of the Earth in Righteousness , that justice and equity may be exalted , that way may be made for the Lord Jesus Christ , who is coming to Reign , and to take the Dominion to himself ; and we are Witnesses in our Measures of his coming , and of the working of his mighty power , by which he is able to subdue all things to himself ; and this is the Testimony unto which we are called , and many thousands with us in the Unity of the same Spirit . And Witnesses we stand against Priests , Tithes , Temples , Swearing , and all the carnal way of worship , set up and upholden by outward Laws and powers , which would limit and restrain the Spirit of the Lord , which is grieved , and daily cryes out against these abhominations . Witnesses we stand against Parliaments , Councels , Judges , Justices , who make or execute Laws in their Wills , over the Consciences of men , or punish for Conscience sake ; and to such Laws , Customes , Courts , or Arbitrary usurped Dominion , we cannot yield our obedience . Yet we do declare , as it is testified in all Counties , Cities , Goals and Prisons , to Judges , Justices and others , that as we preach Christ Jesus alone in the things of God to be our Law ●●ver , so do we own him to be our King ( and own Magist●●●● in things Civil ) not resisting the evil , but following his Example who was made perfect through suffering , and for his Salvation we wait , till he alone shall plead our Cause ; and therefore for Conscience sake we have joyfully born , and do be●● so many and great sufferings , since the day we were convinced of the Everlasting Truth . These things we have declared , not to upbraid you with the injustice of others , nor to revile the Government it self , nor as a complaint against our oppressors ; but that you may see the ground , and true cause of all our sufferings , and of the sufferings of the Saints , in all Ages , and Generations , and in all nations of the World this day , and we leave it to that of God in you all , to weigh and consider , whether it be not time to reforme , both Laws , Courts , and Officers . From your Friends , who are lovers of peace and truth , who wait for the comming of the Lord , to establish Justice , and righteousnesse in the earth , whom he hath raised up , as witnesses of his appearing , and of the dawning of the Mighty and dreadful day of God , in Life , Light and Power , who are hated of men , and reproached under the Name of Quakers . And whereas there is a great cry up and down the Nation , that the Quakers meetings must be broken and suppressed , and that this present Parliament intends to do it , and of this I have heard in divers parts of the Nation . NOw to this I shall say and answer ; first , as I have observed the spirits of people concerning this cry , all the rude and ungodly people , as drunkards , and the prophanest of men , they glory apace at this newes , and rejoyce at this mightily , as if some great prize were befallen unto them ; and it makes them rude , and violent enough to the breaking of the peace in the Nation ; but thus it is with but the worst sort of people in the Nation , who are rejoyced with these tidings , that the Quakers meetings must be broken ; but as for the honest people , such as be sober and sincere , thousands that had a hand in chusing this present Parliament , never intended to send them up to London for such a work ; and the cry is by many of the sober people , if they go about such a thing , they will destroy themselves , undoe themselves , and leave their names a reproach ; Why say the people ? ( we have a Testimony before us ) hath it not been upon that Rock of limiting tender consciences in former dayes , that hath broken many before these , which might be examples to these , not to do the same things ? and many sober people are offended at such newes , and it makes their hearts sad , whose conscience and the witnesse therein doth answer that we are the Lords people , and it ought not thus to be done concerning us , as the newes reports ; so that by this newes of the intended purpose , to break the Lords peoples meetings , the ungodly and prophane , are gratified , and strengthened in their wickednesse , and the righteous are made sad ; And further , as for us , we have been trodden down , and made a prey unto our enemies , and the gates of death and Hell have stroven against us already , but have not prevailed unto this day ; for the Lord is with us , and who is it that shall prevail against us , and I may say what is this that is reported to be done ? What shall dust and ashes do , and man whose breath is in his nostrils ? and who are they that shall break down that which the Lord hath a purpose to build ? who shall be able to prosper in going about it ? or what success shall God give to that work ? I tell you nay , it is the Lord that hath raised us up , and we have given our power to him , to stand by him , and to be protected , defended and upheld by him alone , and we cannot give our power to any mortal men , to seek that from them which is not in their hands to give ; the power of the Lord God is over you , he that is our keeper and preserver , in whose hands is your breath , to destroy it utterly , if you do that which doth offend him ; for you shall know that we are the Lords people , by whom we shall stand and grow in dominion and authority in his life , and the dread of the Lord shall be upon our enemies , though they one gratifie another , with intention of evil against us ; yet the Lord stoppeth the purpose of his enemies , and turnes it backwards upon their own heads ; And this I say from the Lord , if such a thing be in your hearts , conceiving to be brought forth by you , it is a birth that will devour you , ere ever it spring out of your bowels , it will be too heavy a burthen , and you shall never have strength to deliver it ; this is the word of the Lord to you , it shall be a Rock to overthrow you , and it will be a snare to catch you , and if any such thing proceed from you , it will break you , and your own wickednesse will destroy you . Alas ! do not you see evidently the hand of the Lord fight for us ? yea , we have evident testimony of his presence , that he is and will be with us unto the end , and if any wil be blind , let them be blind , for these tidings do not trouble us , neither are we thereby moved , no not to beg of any man the contrary , for we cannot give our power unto you , nor come under the power of this World , no not to beg of you , contrary to a good conscience , that you should forbear the fulfilling your intents ; but this it is in the Name and power of the Lord , though he requires nothing of you to exalt his Kingdom by your power , nor to prescribe him a way , how he must be worshipped , yet he requires that you should do nothing against him , nor his people , by limiting the spirit of the Lord ; and I say the Saints of the most High can not give their power to you , to stand or fall thereby , nor to go by the authority thereof , to exalt the Kingdom of God thereby ; they can beg no such thing , nor desire it of you , for it is not in your hands to give his work of salvation unto the Nations ; you cannot give nor lay one stone in the building of his blessed Temple , but he alone will do it , and not by the arm of flesh ; yet doth he require , that you should do nothing against him , nor abuse your power , but and if you do , he will reward you according to your deeds , and this you will find and feel in the day of God , when he brings vengeance , and Judgement upon you , and when he sets his Kingdom over you all , and that comes to reign over the Nations , which now is a sufferer . And when I first heard the newes sent abroad in the Nation , of such intentions , to break the Quakers meetings , many considerations passed through me , will these go said I in the same way , that many have been destroyed in before them ? Will these run upon the same rock ? will these take in hand to limit God , and to set him a way ? and shall all these sufferings of the Lords people for these many years be finished by these , that all the unjust dealings , and oppressions of the Saints , may be upon them ? Is there no wise man among them , nor none that feareth the Lord , that he may be preserved from destruction ? and is this their begining in Parliament , to destroy Gods heritage ? The Lord , nor the people of this Nation that fear God , have not intrusted them therein ; but if it be so , said I in my heart , if this wickedness be intended , and if they do so greatly abuse their power , they shall leave their names as a reproach to after ages , and their memories shall rot , and their wickedness shall lie upon them for evermore ; but I considered that we having given our power to the Lord , from him we have found to this day , and do alwayes seek defence , and to be carried on , and by him we stand , and to him we fall ; & not to mortal men , who are as clay in the hand of the potter ; wherefore let the wise in heart consider these things , and lay them to mind ; for if they shall proceed to that wickedness , the nations , shall they never settle in peace , nor shall their Rulers , receive a blessing , but they shall be a curse unto themselves , & to all under their authority ; and this is a Testimony to all sober people , shewing unto them all , where our confidence is , and in what it remaines ; And nevertheless if the heart of the wicked be strengthened against us , and their hands made strong to deal violently , yet shall the righteous rejoyce , and be exceeding glad ; for the day of redemption and everlasting peace is come unto his people , that do and have waited for him , and all under him shall bow and bend , and he will make his peoples cup overflow , and spread their table , even in the fight of their enemies , and they shall fear , and the terror of the Lord shall lie upon them , and when they have executed their violence , then shall the Lord deal violently with them . E. B. A Cry of great Judgement and vengeance upon the Wicked , near to be executed , as it was received from the Lord into his servant . ON the eighteenth day of the first month , as I was travelling in Warwick-Shire , my Meditations being upon the Lord , and upon the cause of his people in this Nation ; and how unjust and unrighteous their woful sufferings have been executed upon them within these few years ; even when I was pondering of these things , in the deep consideration thereof , it came upon me from the Lord , and the cry went through me , the Lord will be avenged , the Lord will be avenged upon his enemies , and he will avenge the cause of his people ; and this cry stuck close upon me for some hours , that the Lord would surely execute his judgments upon the oppressors of his heritage , who have spoiled and troden it down , and sought to destroy it ; And I considered and took into full view in my Spirit , how grievous , how sad , and how unjust the sufferings of Gods people have been within these few years , and my heart was even broken therewith , and my Spirit even melted ; and it came upon me from the Lord , saying , Write unto the Rulers , and yet once more warn them of that recompence , and of that indignation which is at hand upon them ; even a just recompence for all their deeds ; and as they have done , even so shall it be done to them ; as they have sought to destroy the generation of the righteous , even so shall they be destroyed from off the face of the earth ; and as they hav● unjustly judged and condemned the innocent , so shall they be condemned and justly judged of the Lord ; and as they have cast the bodies of the poor Lamb● of Christ into Prison , and been a snare upon them , even so shall they be insnared , and into captivity shall they go ; and as they have caused the goods and possessions of the innocent to be spoiled and made a prey , even so in like manner shall the curse of the Lord spoil their substance ; and as they have done , so shall it be done unto them ; and as they have mete to others , so shall it be mete to them again . And I saw a great misery and desolation nigh at hand , even the Sword of the Lord , and it should slay them ; and I beheld it was made ready for the slaughter : and in the sense of these things a sadness fell upon my Spirit , considering the desolation and the judgment that is at hand , to be executed upon the cruel oppessors . Wherefore all ye Rulers , and all ye that have troden down the heritage of God , and ye that have disregarded those many warnings that ye have had ; I say unto you all , in the power of the Lord God , in his Dominion , and by his Spirit , this is once more a warning to you from the Lord , & that these things must surely come to pass , and be fulfilled in their season , and no man shall be able to deliver his brother ; but every man shall bear his own burthen , and drink his own cup prepared for him ; and though it hath been counted a light thing amongst you , and you have dispised the reproof , and gone on without fear , yet in as much as the Lord hath spared you , and not speedily executed judgment upon you , but rather waited for your return ; yet the dealing of the Lord towards you in sparing of you , you have not accepted , and therefore shall his judgments be the greater upon you . For if you do now come to the witness in your own consciences , What evil hath this people done ? Whose Ox have they taken , or what have they desired of you ? or what have they sought from you ? or wherein have they been a burthen to you , Saving that they have reproved you for your iniquities , and desired your Repentance ? Would you but now at last come to consider this , and confess the truth in your consciences , will not that tell you , that they have suffered patiently all things that you have cruelly imposed upon them ? and have not they walked peaceably towards you , & humbly , meekly & justly among their Neighbours ? and have they not been meek & innocent even as Lambs , and as the sheep before the Sbearers ? and have they wrought offences towards any ? have they sought the overthrow of the Government , or have they sought vengeance against their enemies ? or what injury have they done to any mans person , or estate , saving to Satan and his kingdom ? Have they not sought to reform , and reclaim the ungodly from their wayes ? and have they not pittied and prayed for their enemies ? and have they not in all things walked in good conscience towards the Lord , and towards all men ? Yea , my friends , in the day of the Lord , when the witness in your consciences shall not be limitted , but shall speak plainly , and when the impartial Judge shall appear upon his Throne , then shall you acknowledge these things . Wherefore I say unto you , receive the judgment of the Lord to purifie you , otherwise the judgment shall destroy you ; and now come to be more wise , that some of you may be as a brand pluckt out of the fire , and be reserved from being consumed ; for the visitation of the Lord is near an end , when his loving kindness will be shut from you , and his long suffering turned into fury ; and he will make you know that we are his people with whom you have thus dealt , yea , you shall suddenly know it , the time is not long till he will crown his people in the sight of his enemies ; he will crown them with praise and with righteousness , with honour and majesty , and he will keep them in safety , even when sorrow compasses you about ; his mercy and loving kindness shall extend towards them , even when his wrath and judgements doth smite you , and confound you . O what shall I say unto you ! for the deep sence thereof remains upon my heart ; for when I consider how that in all ages the Lord did avenge his peoples cause , & when the time of their suffering was expired , he brake the bonds of iniquity , and set them free ; thus did he with his people Israel of old , and many times it was his way with his people to bring them low by suffering , and then to raise them up again in glory ; and he suffered their enemies for a season to glory over them , that he might bring them down ; and thus he did in England in the case between the Bishops and their crew of persecutors , and the poor people at that day called Puritans : Did not he confound that persecuting crew , and deliver his people ? And is not he the same to effect the same work at this very day ? Yea doubtless , and much more will he do it , in as much as the manifestation of truth is more clear then it was in their dayes , and in as much as the Rulers and people of this Nation have rejected a more clear Testimony , then either the Papists in Queen Maries dayes , or the Bishops and Prelates in their dayes ; even so much the more will the Lord God execute his vengeance with more violence , in a more manifest way , and all shall know , that it is he that doth it , and he will set his people free ; for he hath regarded their suffering , and he hath said it is enough ; for he hath tried them , and found them faithful ; and all this hath been suffered to prove them , and not to destroy them ; and like as he hath preserved them in patience , and peace through it all , even so will he give them hearts to walk answerably to their deliverance ; and as they have abounded in patience in their sufferings , so shall they abound in praises everlasting in the day of their Freedom ; and the earth shall be glad , and shall yield the increase and blessing ; the Heaven and the Earth shall rejoice , and the heart of the Righteous shall leap for joy , when the Lord hath broken the yoke of the oppressed , and set his people free , inwardly and outwardly , and then shall they sing unto the Lord over all their enemies who shall be tormented and vexed in the Lords sore displeasure , for their reward cometh , and their recompence shall be even as their work , and he will give unto them sorrow and anguish , in stead of rejoycing . But again , when I considered the long suffering , and patience , and forbearance of the Lords innocent people under all their sufferings ; and when I looked at their innocency , and at their Righteousness , and Spirit of Holiness with which the Lord hath blessed them , my heart was made glad in the consideration of this ; and the more was my joy , the more that I beheld their innocency , and the guiltlesness of their cause , whereby the unjustness of their suffering did the more appear ; and withal when I looked and beheld their increase under all their sufferings , and how that the Lord had turned all these things to their good , and to the overthrow of all their enemies ; how that , by that way , wherein their enemies intended to destroy them from being a people ; even thereby did the Lord most wonderfully increase them to be a great people ; for through all have they grown in life and power , in strength and in number , and through it all have they been incouraged to follow the Lord with more zeal and boldness ; and in the consideration of this I did rejoyce , with magnifying the Lord for ever , that he had brought forth his praise even through the wickedness of the wicked , and he had increased his people , and exalted them through the cruelty of all their enemies ; and that through all opposition they were attained to a happy rest , and through all the tempests of great trials , they were arrived into the harbour of renown and great glory ; and when I considered this , how that the Lord had given them dominion , and brought their life to reign over all their enemies , these things were a joy unto me ; and looking back into ages , seeing there was nothing , nor any people for generations , that had grown , and risen through all opposition like unto these ; wherefore it is a sign and a Testimony that we are the Lords , and that these things are of him , and from him , and by him alone , that he might be praised for ever . Again , when I do consider , how that the Lord hath raised this people , even out of the dust ; and them that were not a people , are become a people ; and the Lord hath provoked Nations , by them that were not a people within these few years ; and the Lord hath carried on this work amongst his people , not by any thing of man , nor by the arm of flesh , but in pure innocency and simplicity hath it been accomplished ; not by the wisdom of this World , nor by men in places of honour , and of power in the Nations ; for all that has been wanting to them ; and what they are , it is through the opposition of all this ; for they have had none of the great men of the Earth on their side to defend them and establish them , but all hath been against them ; and even oppression and tyranny executed upon them , rather then any approbation , or justification from men in outward authority ; so that truly it may be said , that there hath been nothing of man in this work , but all of the Lord by his own power ; and in a contrary way to all the false sects and false churches , hath the beginning and carrying on of these things been ; for we know that all the false sects in this Nation hath risen & been established through the countenance of men in place and power ; and upon man and the wisdom of this World , and authority of the powers of the earth , hath the rise and fall of all false churches depended ; and as the powers of the earth hath sided with them , so have they been set up , and at the displeasure of authority , have been cast down . But as for this people , they are raised of the Lord , and established by him , even contrary to all men ; and they have given their power only to God , and they cannot give their power to any mortal men to stand or fall by any outward authority , and to that they cannot seek , but to the Lord alone , who heareth their cry , and will avenge their cause . Wherefore let all the persecutors bow before the Lord , and let all the Saints walk humbly in his sight ; and let them continue in that innocent life in which they have begun ; and let them never forget the mercies of the Lord , and what he hath brought to pass , who hath manifested great things , and will do more and more to the confounding of all his enemies , and to the praise of his elect people . And all ye Saints upon the earth , have ye the Lord in respect continually , and turn you not unto Idols , but let the Lord be your joy for evermore . E. B. FRIENDS , WHO are called a Parliament of these Nations , We in love to our Brethren that doth lye in Prisons , and Houses of Correction , and Dungeons , and many hath in Fetters and Irons , and have been cruelly beat by the cruel Goalors , and many have been persecuted to death , and have dyed in Prison , and many lyeth sick and weak in Prison , and in straw : so we in love to our Brethren do offer up our Bodies and selves to you , for to put us as Lambs into the same Dungeons , and Houses of Correction , and their straw , and nasty holes and prisons , and do stand ready a Sacrifice for to go into their places , in love to our Brethren , that they may go forth , and that they may not dye in Prison , as many of the Brethren is dead already ; For we cannot but lay down our lives for our Brethren , and to take their sufferings upon us that you would inflict upon them ; and if our Brethren suffer , we cannot but feel it ; And Christ saith , it is he that suffereth , and was not visited . This is our Love towards God and Christ , and our Brethren , that we owe to them and our Enemies , who are Lovers of all your Souls and your eternal good . And if you will receive our Bodies , which we freely tender to you for our Friends that are now in Prison , for speaking the Truth in several places , for not paying Tythes , for meeting together in the fear of God , for not Swearing , for wearing their Hats , for being accounted as Vagrants , for visiting Friends , and for things of the like nature , according to a Paper intituled , A Declaration to the Parliament , &c. delivered the sixth day of the second Month called April , 1659. to the then Speaker of the said House . We whose Names are hereunto subscribed ( being a sufficient number to answer for the present Sufferers ) waiting in Westminster-Hall for an Answer from you to us , to answer our tenders , and to manifest our Love to our Friends , and to stop the wrath and judgement from coming upon our Enemies . Tho. Raulinson Tho. Curtis John Crook Thomas Davenport John Foster . Thomas Reese Tho. Hackelton William Garrold John Scanfield Rich. Crane Will. Travers John Chandler Richard Simpson Tho. Kent William Brown Edward Shaller William Mullins Humphrey Bache John Barnard William Styles Simon Robinson Robert Moor William Woodcock George Rawlins Alexander Allens Cuthbert Harle Ralph Johns Joseph Jones John Gayon John Tyso George Bewley James Beech Rich. Burd William Archpool William Bett Edward Giles John Radley William Hownell Steven Crisp Edmund Cross James Allen William Shewen John Boulton Tho. Norris Daniel Baker Edwin Harrison Richard Quicke John Freeborn John Love Tho. Moor Ric. Bax John Stedman William Persehowse Richard Glipsham Nich. Bond Benjamin Turly John Pennyman Rowland Elrudge Thomas Coveney Alexander Parker John Anderdon John Baddeley John Newton John Yardley Rice Jones Richard Greeneway Robert Hasle John Hope Francis Collins Thomas Bradly Roger Game Henry Godman James Smither Richard Lewes Nathaniel Gerrard Edward Brook Arthur Stanbridge John Blackfan Ninion Brockett Richard Newman Nicho. Rickman Henry Woolger William Gering John Barber James Grynier Robert Sooley Peter Gosse Thomas Taxe Rowley Titchborn Henry Abbat John Carter John Fielder Stephen Wix Thomas Blatt Benjamin Matthew James Fenner John Stavelin Robert Mildred Steven Hubbard Ioseph Busthell Thomas Burchett Christopher White Iohn Lee Iohn Beckett Thomas Braborne Robert Wade Philip Williamson Richard Deane Iohn Steevens Gobert Sikes George Lamboll Robert Stedman Thomas Stedman Richard Hindmarch Iames Tenning Thomas Lawrance Iohn Schoren William Spary Iohn Wolrich Robert Engram Edward Southwood Iohn Furly jun. Iustinian Holyman Samuel Vause Henry Cook Henry Ayres Richard Tydder Iohn Lawrance William Iohnson Ioseph Lancley William Dike George Robinson Robert Newman Iohn Starkey Edward Bland Thomas Dowen Thomas Shortland Amor Stoddart Iohn Price Iohn Hollis Edw. Byllynge William Plumley Richard Cockbill Richard Iopson Benjamin Peirson Ionah Smith Richard Davis Iohn Hawkes Mannaseth Casketer Iohn Disborow Edward Owers William Penington William Marnar Richard Hacher Iacob Carr William Harrwood Iohn Allington Thomas Passenger Thomas Seaman William Hamshere Iames Smith Calib Woods Humphry Kierbe Maximilian Cokarel . If we had been of Esaus stock , we should have fainted before Now ; And if we had been of Cains stock , we should have built up his Citie , and should have had fought with his Weapons ; which was not , nor is the way of the Just , and the Elect ; of which we are , before the World began . ERRORS . Page 7. line 13. blot out and , the same page line 38. for seventeen , read eleven , page 12. l. 36. for Edward , read Richard , the last line of the same page , for Shrewsbury , read Bas-Church , page 27. l. 37. add Not. THE END . 
A86649	----	The fiery darts of the divel quenched; or, Something in answer to a book called, a second beacon fired, presented to the Lord Protector, and the Parliament, and subscribed by Luke Fawne, John Rothwel, Samuel Gellibrand, Thomas Underhill, Joshua Kirton, Nathaniel Web. Wherin, their lies and slanders are made manifest against the innocent, and those books which have been published by them they call Quakers, owned and vindicated, and all the rest which is in that book disowned, and their deceite laid open; how they have perverted the truth and our words in those books which they cry out of as blasphemy, that the truth may not suffer under the reproach of the heathen. / By one who is a witnesse for the truth against Gog and Magog, called after the flesh, Francis Howgil. Also something in answer to a booke called a voice from the Word of the Lord, by one John Griffith, against us, whom the world calls Quakers, wherein his false accusations is denied, and he proved to be a slanderer, and the truth cleared from his scandals. By one who is a witnesse against the deceits of the world, called Edward Burrough. Howgill, Francis, 1618-1669. This text is an enriched version of the TCP digital transcription A86649 of text R207383 in the English Short Title Catalog (Thomason E817_16). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 67 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86649 Wing H3159 Thomason E817_16 ESTC R207383 99866438 99866438 167992 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86649) Transcribed from: (Early English Books Online ; image set 167992) Images scanned from microfilm: (Thomason Tracts ; 124:E817[16]) The fiery darts of the divel quenched; or, Something in answer to a book called, a second beacon fired, presented to the Lord Protector, and the Parliament, and subscribed by Luke Fawne, John Rothwel, Samuel Gellibrand, Thomas Underhill, Joshua Kirton, Nathaniel Web. Wherin, their lies and slanders are made manifest against the innocent, and those books which have been published by them they call Quakers, owned and vindicated, and all the rest which is in that book disowned, and their deceite laid open; how they have perverted the truth and our words in those books which they cry out of as blasphemy, that the truth may not suffer under the reproach of the heathen. / By one who is a witnesse for the truth against Gog and Magog, called after the flesh, Francis Howgil. Also something in answer to a booke called a voice from the Word of the Lord, by one John Griffith, against us, whom the world calls Quakers, wherein his false accusations is denied, and he proved to be a slanderer, and the truth cleared from his scandals. By one who is a witnesse against the deceits of the world, called Edward Burrough. Howgill, Francis, 1618-1669. Burrough, Edward, 1634-1662. [2], 33, [1] p. Printed for Giles Calvert, at the black-spread Eagle at the West end of Pauls., London, : 1654. Annotation on Thomason copy: "Nou: 24". Reproduction of the original in the British Library. eng Griffith, John, 1622?-1700. -- Voice from the Word of the Lord. Second beacon fired. Quakers -- England -- Early works to 1800. Persecution -- Early works to 1800. Freedom of religion -- Early works to 1800. A86649 R207383 (Thomason E817_16). civilwar no The fiery darts of the divel quenched; or, Something in answer to a book called, a second beacon fired,: presented to the Lord Protector, a Howgill, Francis 1654 13163 34 0 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Fiery darts of the Divel quenched ; OR , Something in Answer to a Book called , a Second Beacon fired , presented to the Lord PROTECTOR , and the Parliament , and subscribed by Luke Fawne , John Rothwel , Samuel Gellibrand , Thomas Vnderhill , Joshua Kirton , Nathaniel Web . Wherin , their lies and slanders are made manifest against the innocent , and those books which have been published by them they call Quakers , owned and vindicated , and all the rest which is in that book disowned , and their deceite laid open ; how they have perverted the truth and our words in those books which they cry out of as blasphemy , that the truth may not suffer under the reproach of the Heathen . By one who is a witnesse for the truth against Gog and Magog , called after the flesh , FRANCIS HOWGIL . Also something in answer to a booke called a voice from the Word of the Lord , by one John Griffith , against us , whom the world calls Quakers , wherein his false accusations is denied , and he proved to be a slanderer , and the truth cleared from his Scandals . By one who is a witnesse against the deceits of the world , called Edward Burrough . London , Printed for Giles Calvert , at the black-spread Eagle at the West end of Pauls . 1654. FIrst of all you go about and flatter the powers and the Magistrates , and tells them they ought to have a care of their peoples souls in keeping them from infection of idolatry and blasphemy , and you say you are to informe them of the dangerousnesse of great meeting in London of Quakers , whose opinions are blasphemous , Paganish , Antiscriptural and Anti-Christian , even as the former . And further , the greatest thing that troubles you , is Printing and publishing books many thousands , you say , concerning blasphemous and heretical , and antimagistratical opinions tending to unchristian people , and disorder the people of the Nations , and to bring in paganisme , and libertinisme , and this you say you present unto them to provoke their zeale against them . Oh you blood thirsty minded men , all the care that you would have the Magistrates to take of the people is to destroy them , and to have them shut up in holes and caves , and dens , and prisons , and the truth ever suffered by your generation , and your generation hath ever pressed the Magistrates that they might abuse their power , and if they will but hearken to you , instead of healing the people , they will be destroyers ▪ and in stead of making up breaches , they will make desolate , and so you would drive them on hastily to satisfie your corrupt wil , and to uphold your Diana , and your craft , that you may make merchandize of that which hath been long enough sold and printed by you ; and what hath it done ? who is turned from darknesse to light ? and you that makes a trade of others writings and words , to maintain you in your lusts , and deceive , this you would have them to uphold ; but as for the care of peoples soules , it s far enough from you , and all along your filthy lying slanderous booke , you are made manifest to bee of those that would have fire to come down from heaven in your wils to destroy all those that withstand you and your imaginations . And therfore let all magistrates in whom the fear of the Lord is , take heed how they take things from the hands and mouthes of them who hath alwaies persecuted the power of truth , and called truth errour , and light darknesse , and darknesse light ; and in a blind zeale for God , destroy them whom the power of the Lord is manifest in ; for so Paul persecuted Christ , and the Saints , and so the Jewes crucified Christ , and all the Saints have suffered . And you are offended at our meeting in London , while wee have beene here in the City wee have not been in a corner , and wee challenge you and all the City in the name of the Lord , who is dreadfull to all liers , and slanderers , to show what are those blasphemies that you speake of , you backbiters shall have your portion with the rest of hypocrites : opinions we deny , for the light of Jesus Christ which is spirituall which appears and declares against all sects , and opinions , and blasphemies , and all you who hates it , are in contention , and in opinions , and blaspheme the truth ; and here I charge it upon you in the presence of the living God , that you are blasphemers who calls the light naturall and paganisme ; and the Lord wil plead with you , you filthy corrupt minds , who calls the light of Christ . Antichristian , for here in the presence of the Lord of hosts ▪ I speake it , no other light doe wee owne to walk by , but that which is spiritual and eternal , the light of Christ , which he hath enlightned every one that comes into the world withal ; and this is not Anti-scriptural as thou cals it ; for the Scriptures witness the same , and Christ bears witness of it , and no other light do we own but the same that ever was , which was in the beginning , and which convinceth the world of sin , and the same that led up the Saints to know the Father and the Son : and you that cal this paganisme and heretical , and blasphemous , and Antichristian , let all who have any light in them judg , and let shame cover your faces , and fear take hold upon you , for your words stinke , and come out of the mouth of the dragon ; ye filthy unclean frogs , which hath poison under your tongues ▪ And as for the bookes which wee have Printed , wee owne them , and are ready to lay downe our lives for the testimonie of Jesus , and the truth of them , and seale them with our blood , and what are written in them , through the eternal power of God , which is made manifest , and that wee have published any thing against any just Magistracie , let all our writings , and all who reade them judge ; and if bearing witnesse to Jesus Christ unchristians people , let all judge ; for no other do wee owne , but the same Christ to day and yesterday , and for ever ; and here all your petitioning is made manifest , from whence it did arise and proceed , and your shame and nakednesse , and envie appears . And the Sacraments which you say you use , which is appointed in the Scripture , and Farnworth in Answer to a petition did deny them . Answer , His answer we owne ; and I challenge you to bee perverters of the Scripture ; where read you of Sacraments in the Scripture ? here I charge you to be liers and slanderers , and deniers of the Scripture , and adders to it , and the plagues shall be added to you ; and as for that which you use among you is traditional and imitatory . Yet the bread which wee break is the Communion of the body of Christ , and the cup wee drink is the Communion of the blood of Christ , and this is that which Paul received from him : and Baptisme by one spirit into one body we owne ; the baptisme is but one , and this wee owne , and here you liers and slanderers are seen and denied . Another thing you call heresie and blasphemy , is , that wee say that Christ hath enlightned all men ; but I shal lay downe your own words , and prove you liers out of that booke called the General good to all people : and you say the light of God that is in all men , that is to wit , natural conscience , that it is sufficient , if wee give heed unto it , to discover sinne , and and turne our minds towards God , and that this light within , is the grace of God , and that it is Christ in us . Answer , Let all that reades that booke , see if you bee not liers and slanderers , and perverters , and are in the generation of those false witnesses which bore witnesse against Christ ; and here I charge you to be liers . Where in all the bookdoth he say that the light of a natural conscience is sufficient to guide to God , if it be taken heed to ? or where doth it say it discovers sin ? there is another lie : and where doth hee say that natural conscience is the grace of God ? there is a third lie ; and where doth hee say that natural conscience is Christ in us ? there is a fourth lie ; bee ashamed that ever you should goe and present so many filthy lies to authority that there is no truth in at all . Oh ▪ yee darke mindes , would you be judging and prescribing what is heresie and blasphemie , and cals the light of Christ paganisme and heresie ? but I am bold in the Name of the Lord , to declare unto you , and unto all the world , that Christ is the true light that hath enlightned every one that comes into the world , and that this light is spiritual , and not natural , and it convinceth of all sinne ; hee shal convince the world of sinne , and whoso obey this light which shines into the conscience , it leads up to Christ , and out of sinne , and it turns the mind towards God , and it shines in darknesse ; but you dark sottish children know it not ; yea , you that hate it , have it , and it shal condemne you , and when the book of conscience shall be opened , you shall be judged for all your hard speeches against the truth . Another thing you present to be blasphemie and heresie , is that the worship that is performed in England with those Ministers that sing Davids Psalms , baptize infants , weare double cuffes , boot hose tops , take tithes , say men shal never be perfect in this world , and that say the letter is the light , and the letter is the word ; and that salvation is in the Scripture , and that cals Matthew , Mark , Luke & John , the Gospel , are seducers , and no Ministers of the word , but shew forth the Spirit of error . Answer . All those Ministers in England which abide not in the Doctrine of Christ ▪ all those worshippers and worships which is contrary to the Scripture are Heathenish , and they worship they know not what ; and all such worship is an abomination to the true God ; and I charge you and all those that would be counted Ministers in England , to prove from the Scripture where the Saints sung Davids conditions , and Psalms in rimes and meter ; and where is there any Scripture for baptizing of Infants ▪ and whether any of the Ministers of Christ lived in pride and lusts of the flesh , and where any Ministers of Christ took tithes , which belonged to the first Priesthod and the first covenant ; and so they that uphold the first , denie the second , and the one everlasting offering which perfects for ever them that are sanctified ; and where doth the Scripture say that the letter is the word and the light ? but it witnesses against you and saith , God is the word , and Christ is the light , and Christ is the Gospel , yea the everlasting Gospel ; and Mathew , Marke , Luke and John declared of him : and heare be you a witnesse against your self , ye dark minded men : and I charge you that you deny the Scripture ; and all those who upholds those things are in the heathenish nature , without God in the world , in the earth where the Divil dwels who is an accuser of the Bretheren : and doth not the Scripture and they declare it who were Ministers of Christ , that there were that ran after the errour of Balaam , and their hearts was exercised with covetous practises ? and were there not such that was raylers , and false accusers , and blind watchmen , and greedy dumb dogs , and such as sought for their gaine from their quarter , and such as lead into wichcraft , and Antichrists , deceivers ? you might as wel have called Christ , and Paul and Peter and Jude Blasphemers and Hereticks ; but you are made manifest just to be them and in the same nature that called Christ a blasphemer , and Paul a pestilent fellow , and a setter forth of strange Gods , and the Ministers of Christ seditious ; and thou might as wel say Christ despised a Governor when he called Herod a fox ; and now blessed be the Lord the houre of his Judgments is come : and we freely declare against all deceit both in Magistrates , Priests and people as they did that wrote forth the Scripture , and beare witnesse to his name as they did , in our measure , and we have suffered and do suffer dayly by slanderous tongues , such as you have ; and imprisonments , and cruel mockings , and stripes , and bonds , and can truly say to the praise of his name , we beare in our bodies the markes of the Lord Jesus ; but we must passe through good report and evil report , and it is our Crown and rejoycing to suffer for his name ; and now Gog and Magog and all the powers of the earth bends themselves and are angry , even the nations that professe Christ in words , and say the Scripture is their rule , but walke not according to it ; and against all such hypocrisie are we witnesses , to the fulfilling our testimony , and the laying down of our lives , that he alone may be honored who sits upon the throne of David , and of whose Government there is no end , to whom be praise for ever , who shall breake all your combinations and plots , and you shall be ground to powder who set your selves against him , and be dashed to pieces as a Potters vessel . And now to that which you call Antimagistratical errors , that the magistrates are not to have titles of worshipful or right worshipful , and that the Subjects of a Common Wealth which is not Israels Common wealth are to be disturbed , and that no civil Government is to be acknowledged but the government of the Law within us . Answer . Where reads thou or any , that any Magistrate was called worshipful or right worshipful , or ever any of the Saints of God did so ? he that is righteousnesse and truth , unto whom all honor and worship belongs , God blessed for ever , we owne and worship , he is no respecter of persons . And you filty flaterers who are in the curse , respect mens persons , and so you are rased out for ever from the faith of Christ , and from the faith which all the holy men of God lived in , that you know it not : but you false accusers , Magistrates we know , and they are for the punishment of evil doers and for the lawlesse , for liers and slanderers , such as you are , and for the praise of them that do wel , and we honor such in our hearts , and obeys their just commands ; and are not like him that said he would goe and went not , but are subject for conscience sake to the powers that are of ●od , and are subject to every ordinance of man for the Lords sake ; but we cannot flatter nor respect mens persons and deny the faith of Christ , but are brought from under the power of unrighteousnesse by the mighty power of God , and are subject to all just lawes which stand not , nor were made in mans wil , but obeys them for consciences sake , and if any Law which is not just nor equal be required upon us that wee cannot do ; wee suffer for conscience sake , and resist not at all , as many of our enemies will witnesse for us ; and therefore you false accusers be silent ; they that are subject to Israels Commonwealth are righteous , and walkes in righteousnesse , in that which is just , good and holy ; and wee witnesse against all the Canaanites who walk in unrighteousnesse , and all who are enemies to the Commonwealth of Israel must be broken to pieces , and them that strive and contend against the faith which was once delivered to the Saints , and is now witnessed , praysed be the Lord , all such must be disturbed and broken to peices by the just , even all the unjust shal be broken ; and as for that which thou sayest wee say , we ought not to be subject to any civil Government but that which is within us , oh thou lyer , when wilt thou cease thy lying ? where is that ? I charge thee to prove where that is spoken : yet this I say unto all , Moses received the Law from the mouth of the Lord , and it was revealed to him , and in him , and then he wrote it without and was subject to it , and all who makes Laws now and doe not receive them from God , they make them in their own wils , and such as doe act contrary to the Law of God ; but that Law which is righteous , which is according to that in the conscience , which is holy and good and civil , we are subject both within and without to it : and all you your subjection which is not from a principle within , is not in truth not singlenesse of heart , but with flattery , and your eye service and your bowing downe in hypocrisie and saying you are subject when there is no truth in the heart , and so you are not subject for conscience sake . And further , you say in Farnworth general good to all people , let every soule be subject to the higher Powers , By powers is meant God , the Father of Jesus Christ , and by King the Lord of Hosts , and that is another Blasphemy . Woe unto filthy lyers ; I challenge you that you have perverted his words , and would give meanings upon them as you do upon the Scriptures , and your owne dark sottish mindes cannot comprehend , and therefore you give your own imaginations , and then calles it Blasphemy ; and let all that read that Booke , see if you have not belyed the truth , and perverted his words Another thing you set downe for Blasphemy , that none are ministers of God and called by him who are sent forth by Authority of man , and that he that is not infallible in his judgement , is no Minister of Christ . Answer . You might have said Pauls words were Blasphemy ; he was made a Minister , not by mens wil , and all the holy men of God , and apostles were not Ministers by the will of man , but contrary to the wil of man , and all who are made Ministers of man , and by man , we deny , and the Scripture denies them , for what they Preached , they neither received it of man nor from man , but by the revelation of Jesus Christ ; and all who have and are made Ministers by heare say , and what they have formed up in their imaginations from the Scripture , with their points , and their doctrins , which they raise in their carnall mindes , all such we declare against ; and all such who abide not in the Doctrine of Christ , and all who were made Ministers of Christ , were Spiritual and infallible ; that which is not infallible , is carnall : and all who are guided by the Spirit of Christ is infallible , and they that are not guided by it are none of his , nor the Sons of God , nor Ministers of Christ : and therefore , all that such can judge of , is nothing but imaginary ; and all you who have subscribed this Booke , and all such Ministers I deny . Yee shamelesse men , would you be trying and perscribing , and set dowe what is Heresie , and Blasphemy ; and cryes out of that for Heresie , and Blasphemy ; which you should try with all ? your shame is laid open to all , and now your shame I hope will appeare to the Parliament , whom you Petition . What cry you out against books , and printing , and blasphemy , that cannot distinguish a lamb from a dog ? would you judg truth by darknesse ? and you are offended that there are so many Quakers met in the North parts lately , two thousand ; yea blessed bee the Lord , there are many thousands that sees you , and never will bow to Baal , nor worship in the house of Rimmon more ; and m●ny shal not only come from the North , but also from the South , yea in London , that now sees all your deceit , and they shal enter , and you shal be shut out . And what truth is this that cannot defend it selfe ; and what religion is that which cannot defend it selfe , but you must have all bend to your image that you would set up ? And now unto you who are petitioned unto ; I say , unto you , take heed and beware how you call or suppresse any thing as error , or how you meddle in the prescribing God a way to walke in , for he cannot , he will not be limited : and I say unto you , it were better a milstone were hanged about your necks , then to hinder or stop , or make any law to hinder the passage of the truth which is arising : and consider the Lord hath thrown out all powers before this because they would needs limit the Holy one of Israel , and prescribe him a way , and a government how he should be worshipped , and many have suffered , and what hath all come to ? all the rules that men hath laid down , hath they not beene as the untimely fruit of a woman and as corne upon the house top , and for that all hath beene throwne downe , and broken ? and the jealousie of the Lord is broken forth as fire , and and woe to them that withstands him in his way : and now I say unto you , if you now prescribe God a way , and if that in the conscience have not liberty , but you wil goe about to set bounds to him , and his people in the worship of God , you shall be broken as a potters vessel , for the government is upon his shoulders , and he wil not give his glory to any other ; the Lord hath spoken it . And for the rest of the bookes in the Beacon fired , wee disowne them ; but I believe you have belied them , as you have done ours . A Certaine Book being come forth into the world , ful of lies and slanders against the innocent , called A voice from the word of the Lord , to those grand impostors called Quakers ; to the Author of which book ( who calls himselfe J●hn Griffith , a servant of Christ ) and to all to whomsoever it may come , I am moved to write something in Answer , that his lies and slanders , and false r●proaches may be made manifest , and that he may proceed no further ; for as Jannes and Jambres withstood Moses , so doth he resist the truth , being a man of a corrupt mind , and reprobate concerning faith , and is not a Servant of Christ , nor a witnesse for his name , but a child of disobedience , in whom the Prince of the aire rules . And first to the title of thy book , I Answer , the word of the Lord is powerful , and wil cut thee down , thou sensual minded man ; yet thou knowest not , but takes the words of others declared from the word vvhich vvas in them , and thou useth thy tongue , and saith the Lord saith it ; but I say unto thee , the Lord hath not spoken unto thee , neither commanded thee to speak of his name : and I charge it upon thee in the presence of the Lord God of life , that thou art of that generation which Jeremiah was sent to cry against , Jer. 23. 31. for thou speakes thy imaginations upon their words which dwelt in the life of God ▪ but the life thou knowest not , and thy whole book is no more but an empty sound and voice , & is as the untimely fruit of the womb which wil wither and perish away : and one of them I am whom thou calls Quakers , to whom thou saist , thou directs thy speech ; but that wee are grand impostors , I do denie , for we are gathered up into the life which the holy men of God lived , and are fallen from the world , and from its wayes and nature : and I charge thee here to be a slanderer , and from the mouth of the Lord I do declare unto thee that thou must have a slanderers reward . And vvheras thou saist thou hast discovered their fleshly and filthy mindednesse , together vvith the judgments of God attending them . I Answer . Fleshly and filthy mindednesse , we have denied by the Power of the Sonne of God made manifest in us ; thou hast laid it to our charge , but thou hast not proved it nor discovered it , and here againe thou art a false accuser ; fleshly and filthy mindedness shal stand for thy ovvne condition ; for there thou art in the flesh and filth , living to thy vvil in the lust of uncleanesse , for you may remember thou came out of the bowling Allie to our meeting , though Pharisee like thy out side is painted and made clean , but thy heart is ful of enmity and lies , and slanders and false reproaches , to that in thy conscience I do speake which shal for ever vvitnesse me , and as for the judgments of the Lord upon thy own head wil they fal , and with what measure thou metes it shal be measured to thee again ; we are passed from judgment , and from the condemnation , and who art thou , thon enemy of righteousnesse , that shal lay any thing to the charge of Gods elect ? And whereas thou saiest thou art one that bears witnesse against those wandring starres . I answer , this shal stand for thy owne condition , a wandring star thou art , and hath no habitation in the heaven , but speaks swelling words of vanity , thou thy self being a servant of corruption , we have an abinding place , and an habitation in the Lord , and are not wandring ; and here againe I charge thee to be a false accuser , and a false witnesse , who bears witnesse of thy selfe ; for the Father bears no witnesse of thee , but against thee . Whereas thou saist the most high God that made the heavens and the earth , hath moved thee and stirred thee up to bear witnesse to the truth , and to witnesse against the abmoinable fleshly mindednesse , and yet spiritual pride of those grand impostors called Quakers , by whose sorceries many are bewitched and drawn from the simplicity of the gospell , to another gospel , which is not another Gospel , but the vanity of their owne minds , and their owne fleshly and corrupt thoughts which they cry up as Oracles of God . I answer ▪ The most high God judge between thee and us ; whose wrath is kindled against thee ▪ thou enemie of righteousnesse , and child of wrath ; thou hast belied the Lord of heaven and earth , for to this he moved thee not , for he moves none to utter lies and slanders as thou hast done , but the spirit of enmity and of the Divil hath moved thee , and to the truth thou beares no witnesse , but against the truth , and against the innocent ; and charges us with fleshly mindednesse and spirituall pride . O thou lier and false accuser , the Lord who takes our part against thee will plead with thee , and render upon thy head according to thy deedes ; prove what thou speaks that we are fleshly minded and spiritually proud , or else let thy mouth be stopped and shame cover thee for ever ; sorceries and witchcraft and drawing from the simplicity of the Gospel wee doe deny ; but the plaine single truth wee doe declare , by which the eye of the blind is opened in many to see your deceits who call your selves Churches and Preachers of the Gospel ; which is not the Gospel that the Apostles preached but an adding your own Imaginations upon their words , who witnessed the Gospel , and it shal stand for thy own condition , thou art in the sorcery and witchraft ; who draws people to observe an outward visible thing , from the light of Christ within them ; which leades to the simplicity of the Gospel , which is inward and not outward ; and thou art in thy fleshly and corrupt thoughts , crying up the Ordinances and Oracles , of God , which are but carnal and beggerly rudiments of the world , which passeth away ; and here thou art seen and made manifest in the light of Christ , to be a hypocrite , who false accuses others of that which thou art guilty of thy selfe ; the same Gospel as ever was , doe we declare ; and not another , which wee received not from man , neither was taught it by man : and as the Oracles of God it shall stand for ever for a witnesse against thee , and all the world who doth not believe , for even the Father beares witnesse of us , and therefore our witnesse is true ; and the righteous God will plead with thee thou lyar and false accuser , and here be a witnesse against thy selfe that the Lord moved thee not , but the Divil , acting in thy owne imaginations , and in the vanity of thy one minde , and in thy one fleshly and corrupt thoughts ; and whereas thou sayest to us thou directs thy speech from the Lord , thus saith the Lord to thee O Quaker , thou art fleshly minded . I answer , It is not the voyce of the Lord to us that speaks in thee , but the voyce of the Divil , and the Serpent which speaks from thee : fleshly minded we are not , but are redeemed out of it , and our mindes are changed and are Spiritual and 't is the Spirit of the living God seales unto us and witnesses in us , and here thou art of thy Father the old Dragon , an accuser of the Bretheren , but it is God that justifies , and who art thou that condemns ? and this thy speech is seene and comprehended , which thou hast directed to us , and it is judged by the spirit of true judgment to be a false accusation and a lie , and not the word of the Lord , and into the lake amongst the false Prophets thou art to be turned , who useth thy tongue when the Lord never spake to thee ; and thou saiest we looke upon the Institution of Christs Supper with a fleshly and carnal eye , because wee say that the bread and wine which Christ commanded his Disciples to eate and to drinke , is carnall . I Answer . The bread , and wine , is visible and carnal , and fleshly , and not Spiritual , nor Eternal , and in the eternall light by the Spiritual eye of God opened in us , we see them and do owne that it was a command of Christ , to stand for its time , and no more , but a carnal figure of a spiritual thing , and the spiritual thing being the substance bearing witnesse , the figure is denyed and declared against , and thou and thy generation who art acting in those things by tradition tying and limiting God to a visible thing ( that without it no salvation ) art in the sorcerie and witchraft , and an enemie to the substance ; for Christ never since he was sacrifised brake of the bread or dranke of the cup with his Disciples , but new in his Fathers kingdome ; and thou who art in the carnal figure acting those things without the injoyment of Christ art sensual and by the light of Christ is to be condemned and juged , with the world , who art without God and without the injoyment of Christ , in the beggerly rudiments of the world , thou saist O fleshly minded men whom the God of this world hath blinded because you believe not : and thou sayst , thus saith the Lord and speaks the Prophet Mal. words : to which I answer ; this again I do deny ; the God of the world is cast out , and the eye is opened through judgment , and our fleshly minds are judged , and in the Name of Jesus we do believe , and our belief in him hath purified our hearts ; to the praise of the living God , who hath wrought all our works in us , and for us , do I speake without boasting ; and here againe I charge it upon thee , that thou art a slanderer and a false accuser ; and let shame cover thee who professes thy selfe to be a teacher of others , who thy selfe is not taught of the Lord ; but steals Malachies words , and speaks them to us in thine own imaginations , and calls it the word of the Lord ; the Lord is against thee thou false prophet , who prophesies lies in his name ; and that which thou speaks to us is thy owne condition , and that which shall come upon thine own head , for a child of disobedience thou art , and thy eye is blinded by the God of this world ; and whereas thou saiest wee are spiritually proud , that give forth our selves to bee some great ones ; and wee say wee are Apostles , and are not , but are found liers , proud Pharisees , hypocrites , that say wee are just , holy , humble ; and the poor sinful publicans are more justified then wee ; I answer ; proud wee are not , our God shall judge between thee and us in this thing , for wee have nothing but what wee have freely received from him : and that we give forth our selves to be great ones ; here thou art a lier , and a false accuser again ; this we have said , and do yet again declare that we were moved of the Lord of heaven and earth to come to declare his mind and his truth in this City ; but this is no boasting , and by that same spirit which was in the Apostles , were wee moved , and are guided , and by no other , but who hath found us liers since wee came , I challenge you , and all thy sect to prove one lie that wee have uttered ; or else let shame cover thee , and let thy mouth be stopped ; and let thy owne heart condemne thee to be found the lier thy selfe ; and this we testifie against thee , and all the world , that by Jesus , and in him are wee made holy , just , and humble , he is made these things in us , and for us ; and the publican state is witnessed by us who have passed through the figure and parable into the life and substance ; and whereas thou saist wee that boast of our light within , and faith , thus saith the Lord and brings Christs words . I answer , this is another lie , wee doe not boast of our light within , but vvee vvitnesse it to bee within us , and to have enlightned every one that comes into the vvorld ; vvhich thou and thy generation denies ▪ and so vvould make Christ a lier , and the Scripture a lie ; but against you all with all the vvorld vve beare testimony , and the Father beares vvitnesse with us , that every man that comes into the world is lightned by the light of Christ ; which teaches all that love it into righteousnesse , but condemns them that hate it , wherof thou art one who utters forth thy lies and slanders , and false accusations against the innocent ; and that Scripture John 9. we owne , and do witnesse to be fulfilled in us by the coming of Christ ; hee which did see , is blind , and hee which was blind now sees ; and while wee did see our sin remained , but being blind wee have no sinne ; but this to thee and to thy spirit is a mystery sealed , and never to be known in that nature and wisdome ; and here againe thou hast used thy tongue false Prophet like , and must receive a false prophets reward . And whereas thou saist if Christ had not spoke to us in his word , we had had no sin , but now wee have no cloak for our sinne . I answer . Christs words we owne , but here thou art made manifest to all to be an adder to the Scripture ( in his word ) this thou hast added false Prophet-like , and therefore the Lord will adde his plagues unto thee as the Scripture saith ; bee ashamed and blush , thy folly and wickednesse is made manifest , who is not ashamed ( to carry on thy designe ) to adde to Christs words . And whereas thou saiest , wee do not only neglect the weightier matters of the law , but the law it selfe , teaching men so to doe ; for wee said that the Scripture is not the rule of faith and conversation , as one of us taught Sept. 27. in thy hearing , and many others that will witnesse it . I answer , here I challenge thee to prove that thou hast spoken , and all thy witnesses which thou speakes of ; oh thou lier be ashamed to forge such lies , and declare them in writing for truth , we neglect not the weightier matters of the law , nor the law , nor teach any so to do ; all that ever heard us wil bear witnesse against thee , and they ( though our enemies ) shal witnesse for us , and against thee in this thing , for we declare the everlasting Gospel , which is the fulfilling of the law , and this we declare , that the law must have its operation through , before the Gospel be witnessed ; and one of thy owne society said to us , wee had preached the law , and brought men to understand it from grace ; now let all take notice of the confusion you live in , and let your owne hearts condemne you , and the light in your owne consciences convince you , that you are in Babylon and in confusion , and are no true Church of Christ , where all are of one heart , and one mind ▪ and this againe I affi●me as before I did in thy hearing , that the Scripture is not the Saints rule , but the Spirit which gave forth the Scripture , as the Scripture it self witnesses , Rom. 8. Faith was before the Scripture was , and therfore the Scripture is not the ground of it , but a declaration of it , and no other faith we owne but the faith which Abel had , and which Moses had , which was when no Scripture was written , and that we own to be the rule of our conversation , which they walked by , the immediate spirit of God which was before the Scripture was written ; and all you who professe the Scripture to be your rule , your own rule shal testifie against you when the eternal God judges you , and they vvho vvitness that to bee their rule which gave forth the Scripture , walkes up in the life of the Scripture more then you all ; and you are proved to be but the Jew outward , who bosts of the Ordinances from the letter , but persecutes them by slanders and false reproaches , who witnesse the substance ; and your praise is only of men , and not of God ; and the same woe which thou pronounces upon us wil fall upon thy owne head for this thy grievous slander , that we neglect the law , and teach men so to do ; and whereas thou brings many Scriptures , and saith thus saith the Lord , I answer , the Scriptures we owne , and by that spirit which speaks them forth , wee witnesse them to be true , and they are ours ; and though you say they are the savour of death to us that perish , yet thou art found a lier , for wee are saved out of the perishing state , and death is destroyed through death , and thou hast diminished ( through faith ) from that Scripture 2 Tim. 3. 15. false prophet like againe , and so art both an adder and a diminisher , and thou maist read thy portion in Rev. 22. 18 , 19. and whereas thou saiest , know this thou perverter of the right way of God , thou shalt bee judged by the word of Christ spoke . I answer , here thou sets the Scripture in the roome of Christ , and art the perverter of the right way of God thy selfe , for the Scripture saith , all judgement is commited to the Sonn , and the Scripture is not the Sonne ; and thou didst say and now againe writes , that the Scripture shall judge the vvorld ; and so I charge it upon thee that thou art a blasphemer , vvho exalts the Scripture above the Sonne , of God , and shalt be judged by the Sonne into utter drrknesse , and into the pit , from vvhence thou art come ; yet this I testifie , he that receives the Sonne rejecteth not those vvords vvhich vvas spoken by him ; though thou and thy generation Pharisee like may make a profession of the vvords vvhich Christ spoke and yet reject the Sonne , and all to vvhom Christ speaks , vvhich receives him not , shall be judged by the vvord vvhich he speaks , for he speaks eternally which shal stand eternally ; but when did he speake to thee ? for this I doe declare , thou maist have those words which he spoke , and yet never have heard his word nor voice ; as the Pharisees had those words , which God spake by the Prophets , but never had heard his word , nor seen his shape . John . 5. and thou saist quake and tremble at this ; that word which you reject and dispise shall judge you at the last day ; and saith , thus saith the Lord , and brings Christs words , and the Apostles words ; I Answer . the Lord rebuke thee thou scorner , here thou hast made the filthynesse of thy heart knowne , for out of the abundance thereof thy mouth speaks : here thou art seen to be a scorner ; quaking and trembling we own , it is that which the holy men of God witnessed , but here be a witnesse against thy self , that thou art a scorner of their conditions : what hast thou to doe to talk of the Scrip●ure , who art scorning that which it declares of ? here thou art made manifest to be one that hath the form but denies the power , and scornes at it ▪ God scornes thee , thou scornful one ; and let all that feare the Lord depart from thee , and see thy filthinesse and search the Scripture whether it testifies not of that , which thou scornes at , and makes a mock upon . And that we reject and despise the Scripture and the words which Christ spake , which thou accusest us of ; this is another lie , and a false slander , for the scriptures vve ovvne in their place , and by the Spirit of God sets to seale that they are true , but that they shall judge the vvorld vvee doe deny ; and herein thy ignorance doth appear , and that thou art blinded by the God of this vorld , which thou vvould cast upon us : and Christs vvords , and the vvords of the Apostles shall fall upon thy own head , for vengeance in flames of fire will the Lord render upon thee , thou lier and slanderer and false accuser , who art in disobedience to the Gospel of God . And whereas thou saist the Lord hath spoken it , and it shall surely come to passe , and bringst many Scriptures , I Ansvver . The Scriptures vve ovvn and vvhat is spoken in them shall be fulfiled ; but thou lier when did God speake this to thee ? the judgements pronounced in them shall fall upon thy ovvn head , because thou art guilty of the same iniquities , as they vvere of , against vvhom these Scriptures vvas declared ; and wheras thou saist we are those that the Lord before hath spoken of in his vvord , ( and therefore no marvel vve vvould not have men to reade it ) and cites the 2. of Peter . 2. Chap. I Ansvver . I doe in the presence of the living God deny thee & thy false assertion , but it shal stand for thy owne condition ; thou art one in the generation which Christ spake of , and that vvas in the Apostles dayes , which hath the forme , but denies the power as they had ; and I charge thee againe with a lie in thy mouth who saith , we would not have men to read the Scriptures ; they who have heard us shall witnesse against , thee , that wee do direct to search the Scripture , whether our doctrine be not true , and by the Scripture shal our doctrine be tried ; how long wilt thou utter thy lies in the name of the Lord ? the Lord will plead with thee thou unclean lying spirit , and that which thou pronounces against us , shal come upon thy selfe ; and thou saiest we through covetousnesse make merchandize of some ; wee challenge thee and all the City of London to prove this , thou lying serpent , God shall plead with thee , wee are free and cleare in the sight of God , of thy false accusations , and have desired nor sought after no mans mony , nor gold , nor apparel , God is our witnesse , and many in this City knowes the same , though thou slanderingly an enemie of God doth accuse us ; but I challenge thee in thy reply to this , make it appear what thou assertest , or lay thy hand upon thy mouth , and let shame strike thee in the face for ever ; I charge thee that thou canst make appeare plainly in particular , and do not darkly accuse us , what those damnable heresies are , which we bring in , and wherein we deny the Lord , and what our pernicious waies are which thou falsly and slanderously accuses us of , and wherein wee are fleshly and despise government , and are presumptuous , and wherein or how wee speake evil of Dignities , and wherin we are as natural bruit beasts , and what these things are , wee speake evil of which wee know not , and what our swelling words of vanity are , and whom we do allure through the lusts of the flesh , and through much wantonness . in the presence of the Lord I challenge thee to prove the particulars of thy accusations , and not to slander in the darke , though such as these there were in the Apostles daies , who were turned out from the light , and the Apostles which dwelt in the light saw them , and such a generation there is now , they are seene and known where they are , by them who abides in the light ; but of these thy false slanders ▪ upon us , we are cleare in the presence of the Lord God , and that portion which thou wouldest give unto us must thou have thy self , for with what measure thou hast meted , it shal be measured to thee againe ; even the blaknesse of darknesse for ever , and the day of the vengeance of God is at hand against thee . And wheras thou saist , we pretend to tremble , it is true , we pretend the example of Moses , and thou saist O abominable hypocrysie and dissimulation , will that justifie your shaking your hands like idiots , and your raving like mad men ? Moses was a man in whom the fear and dread of the Lord was , who kept his word , but you dispise it ; who loved the law , but you reject it . I Answer . We doe not only pretend to tremble , but oft doe we , and have we witnessed it , by the mighty power and dread of the Lord upon us , and we walke not by the example of the servants of the Lord without us , but the same power we witnesse which was in them by which they were made to tremble ; vvhich thou scornes and derides at , and calles it madnesse : the holy men of God vvere counted by such as thou art , mad men ; and vvere cast out of their assemblies vvhich trembled at the vvord of the Lord : but that vve despise the vvord and lavv of God , here thou art a lier againe ; and the plagues of God hang over thy head ▪ for thy lies and slanders against the innocent ; the same seare of God vvhich vvas in Moses vve vvitness , and no other , and thou vvho art vvithout it art a Heathen , and Moses , and Jeremiah , and Habbakuk , which thou speaks of , were our example , who walked by the same spirit ; and served the Lord by the same spirit , but that wee served our fleshly lusts ▪ which here again thou accusest us of ; I do challenge thee to prove it ; but I know thou canst not , and therefore art in the nature of the Divel accusing the Brethren ; and to walk by tradition , wee deny , which you also would lay to our charge ; but the same spirit by which they were acted , acts us the same way according to its measure ; and the same light which they walked in is our light , and this light is the light of Christ within us and not without us : And whereas thou saiest its true , if wee served the Lord , and kept his word , it would make us to tremble , as it doth those that fear him , but wee have rejected the law of the Lord , and the word which hee hath spoken ; and the Lord when he comes to shake terribly the earth , shal give us our portion in the lake that burnes . I answer . Let all the world here take notice of thy confusion and ignorance which utters forth it selfe through thee ; thou before was scorning trembling , and now thou art approving of it ; and if it be they that tremble which serve the Lord , here be a witnesse against thy selfe , thou serves him not , who art not yet come to tremble , but art in thy high nature above the fear of the Lord ; and here againe thou art found a false accuser , for wee reject not the Law of the Lord , nor the word which hee hath spoken , but live in it , and rejoyces in it daily , for in it is our hearts delight ; and here againe , as thou hast measured to us , it shall be measured unto thee when the Lord God arises to recompence his enemies ▪ thy portion will bee the same , as thou hast said in the lake which burnes with fire and brimstone . And now a few words in answer to that which thou calls a Caution to all that are called Saints in the Nation , which may concerne all people . I Answer . They who are Saints who dwell in the light , and walkes in the light , doth discerne thee to be no Saint , neither wil receive any caution from thee , but will testifie against thee , for thy lies and slanders and false accusations which thy booke is filled withall , and herein it may concerne all people that thy lies and slanders be reproved and laid open , lest they receive lies for thy truth , and be deceived by thy subtil speeches , who brings the Prophets words , and the Apostles words , wresting them and f●lsely applying them , to make thy lies to be received ; but all people who love the light wherewith Christ hath enlightened them , will see thee and deny thee , and turne away from thee , as having the forme of Godlinesse without the power . And whereas thou saiest ye may rejoyce that you live to see not only the mystery of godlynesse , but also the working of the mystery of iniquity in the fleshly corrupt and sensual minded men , called Quakers . I Answer . That name Quakers was cast upon us by the Heathen , through their scorne and derision , as the name Christians was upon the Disciples , though quaking wee own , for all the holy men of God witnessed it , and the Holy Scriptures declares of it ; and here againe thou enviously and maliciously hast cast a slander upon us , fleshly , corrupt ▪ and sensual mindednesse , and the working of the mystery of iniquity is destroyed in us by the mighty power of God made manifest in Jesus Christ , which takes away sin ; to the praise of the living God I speak , in clearing the innocent from thy false slanders , and it shall stand for thy owne condition , fleshly corrupt and sensuall minded , and the working of the mysterie of iniquity . And herein I prove thee to be so by thy fruits , thy lies , and false reproaches , and envious false acusation which is the fruites of the flesh and of corrupt sensuall mindednesse , which fruits doth appeare in this thy writing , and as for the mysterie of godlinesse , it is hidden from thee , and in that mind and nature you shall never know it , for thou lives in the sight of thy owne pollutions , and of thy carnal ordinances , and not in the injoyment of the mysterie of Christ , which is godlinesse ; and whereas thou saiest , yee may rejoyce , and in nothing be terrified , because the Scriptures did foretel of such , and is fulfilled in these men , and thou brings many Scriptures where Christ and the Apostles prophesied of the coming in of false prophets and teachers : I answer , Though yee do now rejoyce , yet your joy shall be turned into howling and sorrow , and the Lord hath said it , and the day of terrour will overtake you , wherein your hearts shal faile you for feare , and your foundation shall be removed ; and it is true , that the Scripture doth foretell of us , and is witnessed in us , that all the Lords children should be taught of the Lord , and that the Lord would gather his flock out of the mouths of all dum be shepherds ▪ &c. and according to our growth up in the life of the Scriptures , they are fulfilled in us ; but false prophets wee do deny , though all those Scriptures which thou hast set downe we owne to be prophesies of false prophets , those false prophets which Christ prophesied of , came in the Apostles dayes , they saw them coming in then , 1. Joh. 2. 18. and as all these Scriptures testifies which thou hast cited ; and since the Apostles daies , hath beene a great Apostacie and not a true Church of Christ could be found , and ever since hath the same generation of false prophets stood under several forms and appearances , deceiving the nations : but now the pure light of Christ shines , discovering to them who walke in the light who they are ; and daily more and more clearly shall they be seene , and thou wilt be found in their number , who art a cursed child , in whom the son of perdition is exalted , which utters forth thy lies and slanders sensually , and make it manifest to all , that thou hast not the spirit of God , but art separated from it , in self separation which is abomination unto God , and must be scattered by him : and whereas thou saiest , seeing it is so , let you be filled with boldnesse , and let you contend against those ungodly ones which are now risen ; I answer , ungodlinesse wee deny , and your boldnesse shall the Lord turne in weaknesse , and faintnesse , and your contendings against us shall not prosper , for this is our heritage ; every tongue that riseth up in judgement shal be condemned ; you shall all be scattered and driven away as chaffe before the wind , who sets your selves to contend against the truth , for that which is now risen shall confound you all . And whereas thou brings many Scriptures , which were exhortations of the Apostle to the saints , with exhorting thy brethren . I answer . The Scriptures I do owne , and that spirit which spake them forth I witnesse , but thou art an enemie to the power of them , though thou have the forme of truth ; thy lying and false accusing hath made thee appear to be an enemie to the life which the holy men of God lived in , and so hath cleared thy selfe from those Scriptures which were written to the Saints , and must owne those which was written to the world , the lier must be cast into the lake , the wicked must bee turned in hell , and such as these must thou owne to belong unto thee , and these are thy Scriptures which thou hast right unto . And whereas thou saiest , wee talke of high enjoyments , and great revelations without , above , and beyond the Scripture , and that wee talke of a light which is besides the Scripture , but it is deepe , and thick darknesse ; and what hath such lights led men unto ? even contempt of God and of all righteousnesse . I answer . Here again thou art found a lier , and an accuser of the brethren , for what wee do declare , the Scripture witnesses to the same , and wee speake of nothing but what is declared of in the Scripture by the holy men of God , and neither without it , nor above or beyond it do wee speake . I challenge thee to prove what thou hast asserted , and all the City of London ; that we speak or declares any thing but what the Scriptures bears witnesse to the same , and the light which wee declare of , is the light of Christ , which the scripture saith lightneth every one that comes into the world ; and it is not besides the scripture , so as contrary to it , but the scripture bears witnesse of the light ; and ●ere I charge thee with blasphemie , who calles the pure light of Christ thick darknesse , and that the light of Christ ( which is the light which wee declare of ) hath led men , or leads any to contemne God , or his ordinances , or righteousnesse , let shame strike thee in the face thou impudent one , who blasphemously say , that the light of Christ is thick darkness , and leads into contempt of God ; let the light in thy owne conscience condemne thee , thou enemie of God ; for thy lies and slanders , and blasphemie which in this thy booke thou hast uttered : and wheras thou exhortest to labour to see an excellency in Christ , in the word of Christ , and in the Church and Ordinances of Christ . I answer . For the simple ones sake , that they may not be deceived , none ever shall see any excellencie in those things , but who ownes and walkes in the light of Christ , which lets every one see themselves first ; and your talking of the same , and report of Christ , and of his Word and Ordinances , is not to know the excellencie of those things , for death in you talkes of the same , but the thing in subst●nce you are ignorant of ; and you who stumbles at the light wherewith Christ lightneth every one , are above the doore which is the entrance unto the life of these things ; and so I exhort all to mind the light of Christ , and to walk in it , and it will lead unto Christ from whence the light comes , and it wil lead to the fulfilling of Christs words and to the one bread ▪ and to the one baptisme , and the light is the door and entrance unto the life of those things : but you who hate the light and denies it to be in every one , hath but the huske and outward declaration of those things , and are without the life ▪ and wheras thou saist , they that are of God wil hear John , Peter , and Paul , and the rest that were the servants of Christ , not the fleshly conceits of those or any other men & Christs sheep hear his voice , and a strangerthey will not hear . I answer . They that are of God , do owne the writings of all the servants of Christ ; but many may professe their words , as the Pharisees did the Prophets words , and as thou dost ▪ now , and yet not bee of God , but children to the divel ▪ but that our conceits are fleshly , I do deny thee , for all conceits of the flesh wee deny , and beares witnesse against , and it shall stand for thy owne condition , and thy voice is the voice of a stranger , and they that are of God will not follow it : though thou bring the Saints words in thy mouth , as the divel did unto Christ ; yet in the light of Christ thou art seene ▪ and comprehended , and from the light of Christ answered , and by it judged to be without the life of those scriptures which thou speaks of , and they are from thee but as an empty sound . And whereas thou cites many more Scriptures , which are exhortations of the Apostles to the Church , and exhorts thy Bretheren with them , to vvhich I Ansvver as before . The Scriptures I doe ovvne , but to thee thou envious man , they doe not belong , for as in this thy vvriting thou art proved a lier , and a scorner , and a slanderer , and a false accuser , and a blasphemer ; out of thy ovvne mouth , be a vvitnesse against thy selfe , and let all thy vvhole assembly beare vvitnesse against thee , that the Scriptures vvhich vvere spoken to the Saints vvho vvalked in the light and had denyed ungodliness , doth not belong unto thee vvho art an hater of the light and lives in the pollutions of the vvorld ; but the Scriptures vvhich vvill surely be fulfilled upon thee , the wicked shal be turned into hel , and the lier shal have his portion in the lake , and he that works abomination is to be troden in the winepresse of the wrath of God without the City , and such like . And now somthing in answer to something in the Epistle to the Reader ; whereas thou and the rest of you there say , although the light hath appeared , yet there is a generation of men in the world , that doe hate the light , and endeavour to put it out , crying against the scriptures of truth ; it s a dead letter , and against the forme of doctrine therein contained ▪ To which I answer . It is true , the light hath appeared ; Christ who is the light , lightneth every one that comes into the world ; which light hath appeared in every mans conscience ; and there is a generation which hates the light , and you are of that generation which say , every man hath not the light , and calls the light of Christ thick darknesse , and endeavors to put it out ; and here you have read your owne condition though you make a large profession of the Scriptures ( which is not the light , but words declared from the light ) as the Jewes did professe the prophets words , but persecuted Christ , and spoke against him , who was the light and substance of the prophets ▪ words : and if you know any who cries against the scripture , and against the doctrine therin contained with you , we cry and declare against such , for the scripture we owne in its place to be a true declaration of God , of Christ , and of the saints conditions , but they are not the light , but Christ is the light , as themselves bear witness , nor are they the saints guide , but he spirit that gave them forth , as they themselves bear testimony , neither was the scriptures given forth to give your own imaginations and suppositions upon , but they themselves are doctrine , and are as they speak , he that hath the same spirit which speaks them forth , reads them and understands them , and none else ; and whereas thou saist lest that simple , plaine meaning men should be kept in Babels darkness , or the enlightned fall into the errour of the wicked , for that reason your book came to publick view ; I answer . Truly you are deceived , who think to gaine into your form , the simple , plain meaning men by lies , and false slanders and false accusation ; who are simple and plain unto God , wil discern your deceits , and how falsly you have accused the innocent , and wil see you your selves to be in Babels darkness , and who walks in the light wherwith they are lightned wil see you to be in the errour of the wicked and out of the truth ; and it is well for the truths sake , that your book came forth , that thereby your filthiness and deceitfulness , and enviousness might be laid open to the simple . And truly I say unto you , you have , and wil miss of your end in putting forth this book of yours ; and whereas you say you shall be willing at any time to vindicate every conclusion therein contained against any that shall oppose . I answer , I challenge you all in this particular to prove those accusations which you have laid to our charge whom you call Quakers , in many particulars which before I have demanded ; what they are is before spoken of ; and whereas you say , you account that light within ( not witnessed by the scripture without ) which some so much talke of , to be deep darkness . I answer , if you know any who speake of any light which the Scripture doth not witnesse of , we with you freely declares against such , and such a light is darkness , but the light of Christ which we speak of , which hath lightned every one that cometh into the world , I hope you are not so impudent , but you wil acknowledge that the scriptures speaks of this light ; and dare not deny , but that the scripture witnesses that Christ is the light of the world ; for as I said , we freely give way , and desires that all might search the scripture , whether these things be not so as we declare . And whereas you say , and exhort to let the Scripture be the rule of faith and practice . I Answ . Here you would alwaies keep people in darkeness , under your teaching , and would make void the new Covenant which is the Law written in the heart , and the spirit of the Lord put in the inward parts , to be the rule and guide of the Saints , for who walkes by the rule without them , and teaches men so to do , would make void the Covenant of life and peace , where the teacher is not removed into a corner , which teacher all that have faith and an holy conversation do witnesse , which teaches not contrary to what the Scripture speaks , but is a teaching fulfilling of the Scripture , and an establishing of it , though thou and many may professe the teaching of the Scripture and may in your own wills , conform unto it in the outward appearance , as the Pharisees did , and yet be but Hypocrites and deceived as they were ; and I say againe , that faith was before the Scripture was written , which faith is declared of in the Scripture , which faith comes as is manifested by hearing of the word Preached , which word is even in the mouth and in the heart ; if you have an ear you may hear ; & now I advise you all in the name of the Lord to cease striving and contending against the truth , for verily the stone which is cut out of the mountain without hands , will dash your image of many mixtures to peices , and it falling upon you , wil grinde you to powder , and your conforming the outward man , to an outward thing and teaching men so to doe , and limiting and tying the Holy one to a visible thing , wil not cover you in the day of the Lord : nay verily , though concerning the Scripture without , you may walk blamelesse , yet one thing will be found lacking even the crosse of Jesus Christ , by which all sin is crucified in them who walks in it ; and I say unto you , that your covering is too narrow , and it will not hide your secret parts : for in the eternall light of Christ you are seen and comprehended , your beginning , your time , and your end , for though you have the Scriptures , and Jewish like , walkes up in the outward appearance of them , crying the ordinances and Churches are ye , yet your praise is of men , and not of God , for you are enemies to the life of the Scriptures as is made appear by your many lies and slanders against us , which you have uttered ; and I say returen your minds every one within to that in your own consciences which reproves you in secret for your secret iniquities , it wil let you see where your hearts are , and how far they are mortified to the world , and the love of it , and this light wherewith every one of you is lightned is the light of Christ , and it is the Lords true witnesse and shall witnesse for him eternally against all whose deeds are evil , who walk in disobedience of it , and all who love it and walk in it , it leads unto Christ , and into all purity and holinesse and uprightness of heart towards God and man ; and this light leads unto justification , all them who are taught by it ; and here is your teacher , loving it ; and your condemnation eternally , continuing to hate it . And thus I have answered your booke , and the truth is witnessed , and many false lies and false accusations denied and testified against , and thus I rest , waiting for an answer to clear your self ( if you be able ) of those things which I have denied from you , which you have charged upon us , for God is my witnesse , this I do desire , that truth may be made manifest and imbraced , and deceit and errour discovered and denied . 
A54212	----	The second part of The continued cry of the oppressed for justice being an additional account of the present and late cruelty, oppression & spoil inflicted upon the persons and estates of many of the peaceable people called Quakers, in divers counties, cities and towns in this nation of England and Wales (chiefly upon the late act made against conventicles) for the peaceable exercise of their tender consciences towards God in matters of worship and religion. Continued cry of the oppressed for justice. Part 2 Penn, William, 1644-1718. 1676 Approx. 236 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54212 Wing P1362A ESTC R234420 12752484 ocm 12752484 93326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54212) Transcribed from: (Early English Books Online ; image set 93326) Images scanned from microfilm: (Early English books, 1641-1700 ; 727:38) The second part of The continued cry of the oppressed for justice being an additional account of the present and late cruelty, oppression & spoil inflicted upon the persons and estates of many of the peaceable people called Quakers, in divers counties, cities and towns in this nation of England and Wales (chiefly upon the late act made against conventicles) for the peaceable exercise of their tender consciences towards God in matters of worship and religion. Continued cry of the oppressed for justice. Part 2 Penn, William, 1644-1718. [6], 9-114 p. s.n.], [London : 1676. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conventicle act. -- 1670. Society of Friends -- England. Persecution -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Judith Siefring Sampled and proofread 2005-12 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE SECOND PART OF THE Continued Cry OF THE OPPRESSED FOR JUSTICE . BEING An Additional Account of the Present and Late Cruelty , Oppression & Spoil inflicted upon the Persons and Estates of many of the Peaceable People called Quakers , in divers Counties , Cities and Towns in this Nation of England and Wales ( chiefly upon the late Act made against Conventicles ) for the Peaceable Exercise of their Tender Consciences towards God in Matters of Worship and Religion This is thank-worthy , if a Man for Conscience towards God endure Grief , suffering wrongfully , 1 Pet. 2. 19. We shall not find any Occasion against this Daniel , except we find it against him concerning the Law of his God , Dan. 6. 5. Galio said unto the Jews , If it were a Matter of Wrong or Wicked Lewdness , O ye Jews , Reason would that I should bear with you , Acts 18. 14. Printed in the Year , 1676. WHereas great Suffering and Oppression is still continued and infli●●ed upon many of the People call'd Quakers in divers Counties and Places in this Nation , upon the late Act against Conventicles , for meeting together to worship God according to their Consciences and Perswasions ; & many industrous Families much Ruined , the Fatherless and Widows greatly oppressed , and Trading in many places much impared and decayed , and the Cry of the Poor ( who have been imployed by industrous Tradesmen ) very great , many wanting Bread because of the great Discouragement occasioned by the great Spoil and Havock that 's made upon their Goods , and Fruits of the Labours of industrous Families , only for the Exercise of their tender Consciences towards God , as the following Narrative will more particularly evince ; which Sufferings and Oppressions have been occasioned chiefly under Pretence of the said Act , and continued in divers Counties by the means of some Turbulent Malicious Priests , who themselves have turned Informers , and encouraged others to seek out and haunt the peaceable Meetings of the People aforesaid , and to inform the Magistrates against them ; the Men thus encouraged and employed being some idle , dissolute and extravagant Persons , not willing to take Pains in the Creation for a Livelihood , as other Men do , have taken upon them and been encouraged in this Unchristian as well as Inhumane Course of informing against peaceable Subjects for their Own Ends and Advantages , wandring from place to place to find out such peaceable Meetings , wherein if there be either Preaching , Praying or Waiting on God in Silence , they trouble the Magistrates , instigating such as are willing to gratifie them ; and those Priests who have either themselves turned or encouraged Informers , in order to suppress the said Meetings , and make a Prey upon the said Peoples Estates & Livelihoods , ruining and destroying these peaceable Protestant-Subjects in their Rights and Properties , under pretence of Doing the King Service ; which Oppression and Grievance hath long continued in this Nation , and the Cry thereof becomes louder and louder from many Distressed Families , since that divers Accounts and Applications have been given and made , and yet no Redress : Our Complaint still remains , not only of Unchristian but Inhumane Usage herein ; & that God who knows our Hearts and Conscientiousness towards him , and our Innocency towards the King and Government , he knows our Cause and hears our Cry , and according to his Promise we expect , that for the Oppression of the Poor and the Sighing of the Needy he will arise , &c. however , We , the People who are the present Sufferers , do look upon our selves oblieged in Conscience , to spread before you this brief Account following , which is but as a short Appendix in comparison of the Account that might be given of the great and many Sufferings that have been and still are continued upon the said Act in divers places of this Nation ( besides the great number that were Imprisoned till Death , and others Banished from their Distressed Families into forreign Plantations upon the Act for Banishment ) as also upon the Bishops Writs , De Excommunicato Capiendo , &c. many have been , for some years , and still are kept in Prisons and destructive Goals in this Nation in divers Counties , where several are Sick , and some have lately laid down their Lives for not paying Small Tythes , Easter-Reckonings and to the Repairation of the Steeple-Houses . And upon the Statutes made against Recusants , in the Reign of Queen Elizabeth , some Hundreds of the afore-said People are returned up into the Exchequer , and Writs of Enquiry have been sent down to the Sheriffs , and Juries impannelled to enquire into their Estates , who have made Returns thereof into the Exchequer , from whence Writs are issued and sent down to the Sheriffs in many Counties , to make seizure of Two Thirds of their Estates , and the Sheriffs Bailiffs being Unreasonable have ( in some places ) taken a great deal more then what was pretended to be the King 's Right : It is too great a Work to give a particular Account of all that are like to suffer on this Account , the Sheriffs in several Counties having Writs of Seizure in their Hands , and threaten to put them in Execution ; Only two Instances in one County , for brevity sake you are desired to take notice of , as followeth . The 23d day of the 11th moneth , 1676. the Sheriff of Cambridge-shire sent his Bailiff John Burgani to demand of Richard Webb of West-wickham in the same County 13 l. 6 s. 8 d. being Two Thirds of the yearly value of his Estate , as it was returned by a Jury impanneled to make Enquiry into the Estates of Popish Recusants ; but Richard Webb being innocent , could not answer the Bailiff's Demand , whereupon the Bailiff and his Assistants took from him four Horses , as they were going to plow , worth 18 l. and one of the Bailiff's Men cryed , We must have 20 l. worth of Goods , for we must sell Good Penny-worths : so they took Two Cows more , valued at 8 l. 10 s. in all to the value of 26 l. 10 s. for 13 l. 6 s. 8 d. demanded . John Prime of Willbrom-parvo , had taken from him upon the 2d day of the 9th moneth , for 13 l. 6 s. 8 d. demanded by John Curby Bailiff , for Two Thirds of 20 l. a year of his Estate , four Cows and one Horse , worth 18 l. And the Bailiffs have Warrants in their hands to make seizure of many more in this County . We therefore entreat your Patience , who are in Power , to peruse the following Account , and take it into your serious Considerations , to afford the Sufferers some effectual and speedy Relief , by stopping these Oppressions , Unchristian and Inhumane Proceedings for the future , that we and our Families , who are the Sufferers herein specified , may not be utterly destroyed , but enjoy our Liberties and Rights in the peaceable Exercise of our tender Consciences , wherein we are accountable to God , and desire alwayes to approve our selves in all good Conscience and Innocency under the Government . SUFFERERS in and about the Town of Lewes , in the County of SUSSEX , only for their Peaceable Meetings , & Exercise of their Consciences in the Worship of God ; Chiefly carryed on Against them by VVilliam Snat , Priest , and Surrogat to the Court called , Court Christian ; and James Clark , Register to the same Court. UP OR the 5th day of the 8th Moneth , 1675 ▪ William Sna● priest , accompanied with two other Priests , and one Robert Smith a Taylor , went to a peaceable Meeting of the aforesaid People , the said William Snat and Robert Smith being the Informers , they took the Names of several that assembled , and went to Henry Shully called a Justice , and swore against several persons for being at the said Meeting at the house of Thomas Mosely , which was utterly false , for it was not T. Mosely's house , and also against a Preacher , his Name unknown , for which Thomas Mosely was fined 20 l. and the Preacher 20 l. which Fine for the Preacher the Justice laid upon Nicholas Beard of Rottenden 10 l. and for himself 5 s. and 3 l. more upon Thomas Mosely , and upon Mary Akehurst Widdow 7 l. 5 s. and upon Ambrose Galloway for his Wife being there 5 s. and upon Elizabeth Shuter 5 s. and upon some other Persons five shillings apiece . Upon the 10th day of the 8th moneth , 1675. James Clark seeing he could make such Profit to himself by being an Informer , he took up the Trade , with his Brother William Snat the Priest , who went to a Meeting of the aforesaid People , and brought with them Ferdinando Bryant and John Delves Constables of Lewes , who took several Persons Names , and went to Richard Bridger Justice , where the said James Clark , William Snat and Walter Jones gave Information of a Meeting in the House of Mary Galloway ( mark it was in the same House which Priest Snat swore but five dayes before to be the House of Thomas Mosely , and now swear ▪ it to be the House of Mary Galloway , although there was no alteration concerning the said House ) for which Tho. Mosely was fined 9 l. 15 s. and Ambrose Galloway fined 9 l. 10 s. and for himself and Wife 15 s. and Mary Akehurst 25 s. and Samuel Baker 6 l. 13 s. 4 d. and Steven Eager 6 l. 13 s. 4 d. and several other Persons for being at the said Meeting were fined 5 s. apiece , which said fines J. Clark Informer levied himself , that he might the better feather his Nest , for 10 l. 5 s. demanded of Amb. Galloway of Lewes he took Goods to the value of 14 l. 15 s. and from Thomas Mosely for 9 l. 15 s. demanded he took Goods to the value of 12 l. 6 s. 8 d. the 20 l. for the House imposed for the first Meeting being not then levied ; and from Mary Akehurst , a Widdow , that hath Five Children , for two fines , being both 8 l. 10 s. took Goods to the value of 1● l 18 s. 10 d. and from Elizabeth Shuter Widdow he took two Looking-glasse ▪ for 5 s. demanded ; from Samuel Baker , a Blacksmith at Newhaven , for 6 l. 18 s. 4 d. fine , was taken half a Tun of Iron which cost 7 l. odd money . Upon the 17th day of the 8th Moneth , 1675. some of the aforesaid People being met together at the same House as aforesaid , in their usual manner in Lewes , came James Clark , William Snat and William Purser Informers , with the afore-said Constables , and a Lieutenant , and an Ensigne ; and two Sarjeants belonging to the Militia , and also a great number of rude People of the baser sort , who with great Violence dragg'd them out of the Meeting-house , abusing many , drawing them in the Streets , kicking , bruising and beating many , and from some there was Blood drawn , and chiefly by the Hands of James Clark aforesaid , whose Beast-like behaviour caused many of the Spectators to cry Shame of him ; this being done , the aforesaid Informers went to Nisal Rivers Iustice , & gave Information against several that were there assembled ; and the said Justice imposed by his Warrant these Fines following ; upon John Songhurst for preaching 20 l. upon the House 20 l. to be levied as followeth ; upon Ambrose Galloway for the House 4 l. and for himself and other Persons 2 l. 5 s. all being 6 l. 5 s. for the which James Clark took Goods from the said Ambrose to the value of 18 l. 7 s. it being chiefly Linnen Cloth , never measuring any , the said Ambrose not being at home when he thus risted his Shop , but afterwards got leave from the Man of the House where the Goods were lodged , to measure so much as he shewed him , the value of which is above expressed , never returning any thing again . Thomas Mosely being fined 2 l. which James Clark demanded , with 3 l. more for a former Fine , the whole being 5 l. he took Goods to the value of 12 l. 5 s. John Ellis being fined 4 l. the said Clark took Goods to the value of 7 l. 8 s. Thomas Bud , a poor Shepherd , being fined 25 s. the aforesaid Clark forced into his House , he being not at home , and took away nine pieces of Pewter , ten Cheeses , a Pottage-pot , a Skillat , a Frying-pan , a Bucket , with some other things , his Bed very hardly escaping , he wanting the Tick to carry away the Pillage in , but espying a Sack , took that , and the Bed escaped his hands From Tho. Robason , a Peltmaker , being fined 20 s. the said Clark took eight Hats . Mary Akehurst fined 10 s. Clark took Goods to the value of 18 s. Maskall Picknal being fined 5 s. [ mark ] the said Clark without any Officer with him ( that he might the better cover his Cruelty ) took four Roles of Linnen Cloth , without measuring any , and refused to let them see it measured . Steven Manard and his Brother Nicholas Manard were fined 5 s. apiece , for the which was Goods taken to the value of 24 s. Henry Geats for a fine of 5 s. had taken from him a great Brass Kettle . Richard and John Scrase fined 50 s. apiece ; Edward Paine 20 s. Samuel Web 20 s. Thomas Banks 20 s. these last Fines being not yet levied , and also several other Persons being fined , of which we can give no Account , because Clark doth refuse to let us have a Copy of the Warrant . Upon the 24th day of the aforesaid 8th moneth , some of the aforesaid People being peaceably met together , came Ja. Clark , Will. Snat and William Purser Informers , accompanyed with the Constables and about twelve Soldiers in Arms with their Officer as aforesaid belonging to the Militia , without any Regard to their Sabbath-Day , they drew Friends out of the Meeting-house , abusing many with Blows and cruel Bunches , and set a Guard at the House door to keep them out ; then the aforesaid Clark demanded of Mary Galloway a fine of 5 s. for the which he took seventeen new Deal Formes , that cost near 3 l. which Forms were not the Goods of Mary Galloway , and loaded away some of the Soldiers with these Forms , to carry them along the Town whither he did direct ; and when many of the People and Constables were gone , the said Clark commanded one of the Soldiers to break open the Door of the House , that he might me his Will , there being none but two Maids in the House : thus did they continue for the space of four Weeks with Guards of Soldiers , to keep out the Meeting from their own House , in the Street , in the Winter Season : Also the said Clark did upon one of the First Dayes afore mentioned , demand another Fine of 5 s. of Mary Galloway , for the which he took a new Settle and five Deal Boards , worth 20 s. which were not the Goods of Mary Galloway . Upon Information given on Oath by Thomas Levet Priest , Michael Harmer Smith , and George Shepherd , Taylor Informers , on the 5th day of the 7th Moneth , 1676 to Sackvil Craves , called Justice ; that several Persons whom these Informers named , were at a Meeting at the House of William Yokehurst in the Parish of Westfurle near Lewes in Sussex , upon the 23th day of the Moneth called July , for which the said Justice fined Clement Picknell for preaching at the said Meeting 40 l. and William Yokehurst for suffering the Meeting in his House 20 l. and he fined thirty one Persons , as being present hearers , some 10 s. and some 5 s. apiece ; and to be levied as followeth , by reason of the poverty of some , has expressed in the Warrant , upon Ambrose Galloway 10 l. 10 s. and upon Mary Akehurst 10 l. upon John Ellis 10 l. upon Thomas Weekes 9 l. 10 s. and on John Abrook 9 l. 10 s. and on John Longly 8 l. 10 s. and upon William Yokehurst 50 s. and upon Maskall Picknell 5 l. and on Samuel Baker 45 s. and upon Richard Hudson 5 s. and for the poverty of Ten other Persons 5 s. apiece all to be levied upon Richard Hudson , the whole fine being 2 l. 15 s. for which fine the Constable and some other Officers took from Richard Hudson a Cow and Calfe worth 4 l. 5 s. Richard Hudson knowing that the aforesaid Informers had Sworn falsly , and several persons that were laid upon him were not there , brought his appeal and prosecuted it at the Sessions , where , and before the Court , it did appear that these Informers had Sworn falsly , four persons in the number of Ten , for the which Richard Hudson had 20 s. returned him back again by the Sheriff for the four persons they had sworn falsly against , One of the four they swore to be present at the Meeting , was dead six Years before . The aforesaid Appeal being tried before seven Justices of the Peace in open Court , yet never a one did give any Reproof to these false Informers for these their false Oaths . For a Meeting at Lewes the 12th day of the 7th moneth , 76. several of the aforesaid People were fined by William Spence Justice , upon the Information of Walter Jones and William Purser Informers , for two Preachers 40 l. and for several Persons as Hearers , 5 s. apiece , to be levied as followeth , Upon Ambrose Galloway 10 l. 5 s. upon John Ellis 10 l. 5 s. upon Thomas Mosely 10 l. 5 s. and upon Henry Scrase 10 l. 5 s. and upon some other Persons 5 s. apiece . So that the total of the Fines that have been imposed upon the aforesaid People for their peaceable Meetings in the Worship of God , from the 5th day of the 8th moneth , 1675. to the 12th day of the 7th moneth , 1676. doth amout to 252 l. 15 s. besides the Unreasonable Havock the aforesaid Clark hath made upon Goods as before related . The 29th of the 9th Moneth , 1676. Edward Howel of Willington Constable , accompanied with Richard Whiting , Samuel Munger , John Bet and Robert Garet of Westfurll , did take a Marc worth 8 l. , out of the Stable of Maskal Picknel of Willington for a Fine of 5 l. 15 s. imposed on the said Maskal for being at a Meeting at Westfurl , the 23d of the 5th Moneth 1676. by Sackvill Graves called Justice ; 20 s. of the said Fine being imposed on him for two others , to wit , Thomas Banks and Sibble Pain of Bishopston , although the said Sibble Pain was not at the Meeting . Upon the 26th Day of the 10th Moneth 1676. George Ty and Thomas Turle Constables of the Town of Lewes , and James Clark Overseer for the poor , and Edward Strudwick Steeple-house Warden , came with a Warrant given forth by William Spence Justice , upon an Information of George Jones and William Purser Informers , that Ambrose Galloway was at a Meeting or Conventicle in Lewes , where were two Preachers , their Names unknown therefore the said Justice did impose upon Ambrose Galloway for the Preacher , 10 l. and for himself , 5 s. Upon the Day aforesaid , the Officers aforesaid came into the Shop that had been the Shop of Ambrose Galloway , but then in the Tenure and Occupation of Ambrose Galloway the Son of Ambrose Galloway , who was not at the Meeting , as charged ; for the which Fine the Officers broke open the Counter and a Press in the Shop of the said Ambrose , and took away Mens Coats and Breeches , and Childrens Coats , and other Goods to the Value of 20 l. 5 s. 11 d. the said Ambrose being by Trade a Salesman . The Witnesses Names that saw Thomas Mosely's first Parcel of Goods distrained , which was done the 28th of the 8th Moneth , 75. are , George Shelton and Thomas Wallter . The Names of those which saw the second Parcel distrained from Thomas Mosely , which was done the 1 st of the 2d moneth , 76. are , Mary Ford , Benjamin Mosely and Mary Galloway . About the 9th Moneth , 75. Ambrose Galloway of Lewes was cited to the Bishops Court , held in Lewes , to appear three days after citation ; Amb. Galloway did appear accordingly at the Time and Place , and there was no Court held that day ; some time after this Court decreed Excommunication against the said Ambrose , never sending him any other , whereby he might certainly know when there was a Court kept , that he might make his just Defence , but forth-with denounceth him Excommunicated , and about the 26th day of the 9th moneth , 76. the aforesaid Bishop sendeth forth a Capiendo to carry the said Ambrose Galloway to Prison for a Contempt . SUFFERINGS in and about the City of HEREFORD . ON the 20th of the 6th moneth , 1676. the People of God being met together at their Meeting house , being in the Subburbs of the City of Hereford to worship the God of Heaven according to their usual manner , in Spirit and in Truth , one John Rea ( as they heard ) went and informed Henry Caldicott , then Mayor of the City , of the Meeting , who with several other Officers came unto the Meeting , and after some words warned them , not to meet any more , and said , if they did , let it be at their Peril , and so went away . Upon the 27th of the same moneth , they being in like manner peaceably Assembled together again , there came unto them many Boyes out of the City in a Riotors manner , throwing Stones and Dirt into the Meeting . On the 3d of the 7th Moneth next after , being also the first day of the Week , they were peaceably met again to worship God , then came Boyes , and Girles , and Young People to a great number , in the same Riotous manner , and throng'd in and about the Meeting , and became so abusive unto them beyond all Humanity , so as to fling their Hats at their Faces , using all the filthy deriding words towards them they could invent to utter , and with their Staves some of them would strike off many of their Hats off their Heads , of both Men and Women , and sometimes striking some upon their Heads with their Staves , and sometimes justling against them , and throwing Stones amongst them , and brake some of the Glass-windows , and turned in Dogs into the Meeting , oftentimes bidding them speak by the spirit , and then making a Noise with Hooping and Hollowing ; and some of them fastened Burs to some of the Men's Hair ; and as they sought to force a Pig into the Meeting amongst them , it happening to be a Pig of John Rea's , who on that day two Weeks before was said to inform the Mayor of the Meeting , and he seeking to drive his own Pig from them , one of the untuly Young Men broke his Head with a Stone , which was the new-elected Mayor's Son , as 't was said . On the next first Day being the 10th of the 7th Moneth , the aforesaid People were again assembled together in their usual religious Manner , and in a short Space the Street before the House , became filled with People , young & old ; & many young Men and Boyes came in upon them , riotusly as before , and threw their Hats at and amongst them , and fired Squibs , and threw amongst them , and then throwing Stones against the Glass Windows , stroke a Woman , as she was sate within the Room , on the side of her Head with a Stone : But seeing them so outragious , and desperately cruel , some of the Meeting went to the Mayor to signifie their Doings unto him , who became somewhat displeased at the Matter , and also they went to Abraham Seward an Attorney at Law , the New Elected Mayor , whose Son was one of the Leaders of the turbulent Company in their Actings , to acquaint him of his Son , who seemed to be ignorant of his Son's Doings , yet somewhat threatned the Persons that went to him , with the Execution of the Law upon them ; & because some of the Lads belonged to the Free-School in Hereford , one of the Meeting went to the chief Master of the School about them , who presently came and took Notice of as many as he could find ; for many of them dispersed at his coming , they having by that time beaten the Glass-Windows to pieces with Stones and Staves ; but it was said by some , he was forbidden to correct them , and that the Colledge-Priests should set them on , and say , they would bear them out in what they did ; and some of the unruly Boyes were Quiresters . On the 14th Day of the 7th Moneth they were peaceably met together again to serve the living God , and assoon as they departed many rude Boyes came running to find them there , and some of them said , if they had met with them , they would have done their work for them , and sell again upon the glass-windows breaking them . On the 16th Day following two Friends went to Robert Simonds and Thomas Simonds , Justices for the City , to let them know of the several riotous Assemblies , and the Abuses done upon them , who not at all regarded their Complaint , but the said Robert Simonds did endeavour to force some Confession of a Meeting from one of them , and then protested , if he had confessed , he would immediately have fined him ; then the Friend asked him , what if it should please God to suffer another Religion to be set up with Authority in this Nation , would he not think it an unreasonable thing to be forced from , or punished for his Religion he now professeth ? He answering said , he should not , but would be subject to the Government ; and after said to some others , as we were credibly informed , that if the Friend had but confessed a Meeting , he would presently have arrested his Horses he had then in the Town ; and also said , the Quakers were well helpt up to come with Complaints to them . On the 17th Day after , it being the first Day of the Week , the aforesaid People were peaceably assembled again to worship God , after some time the rude Company of Boyes & young People came unto them in the former riotous manner ; many of them having Sticks and Staves in their Hands , and they threw their Hats , and Dirt , and Stones amongst them , and Squibs , and burned some of their Clothes ; and when Friends departed , the Door of the House being locked , they passing away , saw the Master of the School coming hastily again to seek after his Schollars , which many of them perceiving , hid themselves from him , and he said unto Friends , that it was not fi●ting that Boyes should be suffered to abuse them as they did , yet soon after the rude Company became more unruly then before ; for they totally brake down the Glass-Windows that remained , and as many of the Pillars thereof as they could , with some of the Walls of the House , and entered in and broke the Benches and Seats they found therein ; and brake open an inner Door with other things they could meet with ; and some Boyes followed after some Friends of the Countrey with hooping and hollowing , and throwing of Stones after them , about a quarter of a Mile ; and it was commonly said , that the Master of the School going about to correct some of his Schollars for their Abuses towards Friends , they made such a Resistance against him , as violently to throw him over a Bench , and giving him threatning Words , they being so emboldned in ill Practices ; and when several sober People of the City , that saw or heard of the Doings of the rude Company , crying out against them , they would threaten them ; and one man , because he reproved them , was forced to take up Stones in his Hands to defend himself from them The 18th Day of the 7th Moneth , 1676 there being a Meeting in Hereford of the aforesaid People , to enquire into the Necessities of the poor , the Widows and Fatherless Children , that they that are able to work may be imployed , and a●●isted to get their own livelihood , but if unable , then to be relieved , and the Fatherless and Helpless Children to be set out Apprentices , which is acceptable Service to God , and great Benefit to the whole Nation , against which work there is no Law , nor ought to be ; for it is the Command of God , To do good unto all , but especially to the Houshold of Faith. And in Obedience to God and his Truth they came together to do this especial Good to the Houshold of Faith , and being peaceably met together in their shattered Meeting House , and after some time was spent in the Service of Truth , there came a great Company of rude tumultuous Boyes , many of them in a Riotous Manner with Staves , Sticks and long Splints of Wood in their Hands , and surrounding the House , and one of them sounding a Horn , there came a great Company of People of several Sorts ; then the Boyes began to throw their Hats , Dirt and Stones into the Meeting , and hurt some ; and uttering abominable , filthy , reviling Words and deriding Speeches against the Spirit of God , and his Worship ; one of them came within the Door , and breaking Wind backward said , The Spirit moved him , and so the brutish rude Company fell to laughing , and shouting , and throwing of Stones through the broken Walls and Windows into the House ; and some threw in Excrements upon Friend , Clothes , and then got upon the House and untiled part of the House , and seeing a Friend coming into the House , they tumbled down some of the Stones upon his Head , and so continued breaking the House for some time , and broke down the Pale with the young Vines about the House . And a Friend in the Meeting seeing their Wickedness , was constrained to bear his Testimony against them , exhorting Friends to Patience , and the tumultuous rude Company to Moderation ( who like the Sodomites about just Lot's House , encompassed them about in their cruel Emnity ) lest , the Lord bring some sweeping Judgement upon them and the City . Then soon after came some of the Magistrates of the City , namely Edward King and Robert Simonds Justices , with Abraham Seward the Elected Mayor for the Year to come , an Attorney at Law , whose Coming was not at all to appease and scatter the Riot and Rage of the People , but to execute their own and the Priests Envy and Cruelty against Friends , which first appeared in the Boyes and rude Multitude , and then manifested it self in their Proceedings ; The said Edward King Justice , first entring the House , said in a vain , light , scoffing Spirit , What be ye ? Quakers , or Shakers , or Candlestick-makers ? And then asked , who was the Speaker ? some of the Boyes said , such a one ; then Abraham Seward with the two Justices urged him to take the Oaths of Allegiance and Supremacy , and did the like to the rest of the men , taking their Names , with the Names of the Women , and then calling for the Constables and other Officers to take the Men to Prison , being eight in Number , and threatned to fine the Women with him that the Boyes said , spake , and for the House also ; then they took away the eight Men to the Town-Hall or Market House , and in their Passage along with the Magistrates , Abraham Seward the Elected Mayor said , They should never meet there , and had often spake it before , and words to that Purpose in a presumptuous Spirit . And a Friend going with him said , We are a People gathered by the Power of the Lord , and therefore the Power of Man cannot scatter us : Then he replyed , and said , I will break your Meetings . So then they came to the Town hall , and there they tendred the Oaths of Allegiance and Supremacy to them , who answering , said , We are Christians , therefore cannot break the Command of Christ to swear at all ; but to render just and lawful Allegiance to the King , do not deny nor refuse . Notwithstanding this their Answer , they made a Mittimus , and sent them to Prison . About the next day after they were imprisoned , one Walter Rogers a Prebend walking by the Meeting house , and observing how it was broken and torn with the Rude Company , said to some as he passed , That they were Very Good Boyes , and had done their Work Better then he thought they had , On the 24th of the 7th moneth , being the first day of the Week , Friends were assembled again to wait upon God , many Rude Boyes came unto them , and threw their Hats at them , one of them pulling a Woman by her Chin , and poching Friends with their Staves through the Windows ; and when Friends departed , many of the Boyes followed some of them a pretty way , throwing Stones after them , using many Taunting and Deriding VVords against God's Holy Spirit and Worship . The Names of such men who were present at the Meeting at Hereford , and were Eye-VVitnesses of the Riotous Doings of the Rude Multitude , and the Proceedings of the Magistrates against the Meeting , the 18th Day of the 7th Moneth , 1676. who are now Prisoners in Bysters-Gate in Hereford , are as followeth : Roger Prichard , Henry Price , William Oven , of Amely . Morgan Watkins , Charles Barnet , Constantine Young of Leominster . James Exton , Robert Woodliffe of Hereford . The Names of some more of the Men Friends belonging to Hereford , who were also Eye-witnesses of the Riotous Doings and several Proceedings done against Friends at the several Meetings before-mentioned , are as followeth : John Barber , John Carver , James Eckley , Nathaniel Powles . The 1st of the 8th Moneth , 1676. the aforesaid People were peaceably met to worship the God of their Lives , many Rude Boyes and Young People came about them , and many of them fell to throwing of Stones through the Windows they had broke before ; and one of them stroke a Woman Friend on her Head with a Stone ; and some of them through a Window did cast their Urin upon the peoples Heads ; and as a Man sate somewhat high to a Window , one of the Boyes reached through , and took his Hat off his Head , and put Excrements therein , and threw it in again amongst them ; and some of them , in their vain deriding manner , with bawling Words , would Act preaching , and oftentimes used Shouting . The 22th of the said Moneth , being again assembled peaceably together to worship God , being also the first day of the VVeck , soon after came Serjeants , Constables and other Officers of the City , and forced Friends along with them to come before Abraham Seward Mayor of the City , who kept them at a certain place till the Mayor came from his Worship , and after a while caused them to be discharged . The 29th of the same Moneth they were again met together in their peaceable usual manner , then came many of the Officers and Constables of the City , and forced them out of the House , and kept them out , taking two Men along with them , namely , Iames Exeon and Iohn Carver , and brought them before the Mayor , Edward King , Robert Simonds and Thomas Payner , Justices ; the Mayor called to John Jones and Christopher Jones two of his Serjeants , and Thomas Luggon a Constable , to inform of the Meeting , when , after they had sworn them , one of the Friends spake unto them , To take good heed , and not to for swear themselves , as some of the Officers did aforetime , in accusing Persons to be present at a Meeting , when they were not ; yet presently after they informed against one Mary Carver for being at the Meeting ; and as they were setting her Name in the Warrant or Conviction , one of the Men seeing their Wilfulness therein , told them , That Mary Carver was not then there : Therefore it is to be seen , whose Hearts are bent to Cruelty , how little regard they have to their Oaths . Then one of the two Friends asked the Informers , Wherein they had right Knowledge , that it was a Meeting exercising Religion ? To which they gave no Answer ; but the Mayor said , It was no matter for that ; will you swear to the contrary ? and withal they tendred them the Oaths of Allegiance and Supremacy , and because they could not ( with good Conscience ) swear at all , they committed them to Prison till the next Assize ; and told them , They should have but Straw to lie on ; and commanded the Goaler , To put them apart , one from the other . The 12th of the 9th Moneth following , being also the first day of the Week , the shattered Meeting-house being then somewhat repaired , and an Inhabitant dwelling therein , Friends were there met again to wait upon the Lord , there came many Boyes and Young Men again , and beset the House , and threw Stones against it , and they were forbidden by the Inhabitant thereof , who told them , It was his Dwelling-house , yet they violently brake open a Window , being made very fast , with Boards well nailed , and there came the Mayor's Officers , and one of them encouraged the rude Company to Untyle the House , and one — Holley a Servant to John Hipps a chief Constable in the City , said , That the Mayor's Officers , the Serjeants , told the Rude Company , That they should knock out the Quakers Brains if they would not depart . And the Officers came , and forced Friends out of the House , and in the Evening many Rude Boyes came again , and told the said Inhabitant , They would pull down the House upon his Head , using many Abusive Words against them , and stroke a Girle with a Stone . Some of those that were Eye-Witnesses to the afore-mentioned Proceedings : John Barber , James Exten , John Carver , Elizabeth Barber , Elizabeth Exton , Mary Carver , Diana Thomas . On the 3d of the 10th moneth , 1676. the aforesaid People were assembled together to worship the Lord in their usual peaceable manner , at the City of Hereford , then came the Mayor's Officers , and turned them out of the House , and brought one Iohn Barber before Abraham Seward Mayor , Henry Caldicot and Thomas Payner Justices , who tendred to him the Oaths of Allegiance and Supremacy , and because he could not in good Conscience swear at all , committed him to Prison till the next Assizes . And on the 7th day following , the said Iohn Barber had taken from him Goods worth 25 s. for 16 s. demanded for not going to the Steeple-house , and then also the said Iohn Barber , had Goods seized worth 26 l. for a fine of 10 l. demanded , and imposed upon him for the House where the Meeting was , by Warrant under the Hands of Robert Simonds and Edward King Justices . And on the 10th of the 11th moneth following , then was taken from the said Iohn Barber , dwelling in the Parish of Nicholas , Goods worth 14 s. for the demand of 12 s. for not going to the Steeple-house . And then also was taken from Iohn Carver of the City and Parish aforesaid Goods worth 7 s. for 4 s. demanded for the same Cause . Edward Price , Warden . Thomas Gwillim , Warden . Giles Cockes , Overseer . Evan Thomas , Overseer . Thomas Gough , Petty-Constable . Iohn Hipps , Chief-Constable . Richard Phillpo●ts , Assistant . Iames Exton , Iohn Carver and Iohn Barber do remain Prisoners in Hereford-City Prison , upon refusing to take the Oath , being committed until the next Assizes . Iohn Haines and Iames Robbins , both of B●ddenham , are continued Prisoners by the Writ Excommunicato Capiendo , for Contempt of the Bishops Court ( as is said ) being committed to the County Goal the 23d of the seventh Moneth , 1676. On the 20th of the 11th moneth , 1676. the aforesaid People were then met again , in their usual manner , to worship the Lord , then came the Mayor's Officers and forced them away , not suffering them to abide in the open Street thereabout ; and one of the Officers , a Serjeant , called Iohn Iones , said unto them , They would Fire tho House where they met , and broyle them therein . Dansey Gwillim and Henry ●ulia● , with others can witness the same ; these Witnesses are no Quakers . Thomas Holt of Wickton in the Parish of Leominster committed to Prison the 18th day of the 7th moneth , 1674. and still remains a Prisoner for small Tythes and Easter-Reckonings to the value of Eight Groats demanded . Nathaniel Smith of Leominster committed to Prison the 11th day of the 11th moneth , 16●6 . from the Quarter-Sessions , because for Conscience sake he could not Swear . SUFFERERS in the County of Leicester . THe 10th day of the 1st Moneth , 1673. Samuel Harper of Harborough was arrested with a Bishops Writ , for not going to the Steeple house , and there still remaineth a Prisoner at the Suit of Matthew Bent Priest . Thomas Dash of Hincly Labouring-man , taken to Prison by a Bishop's Writ , at the Suit of George Naylor Priest of the same , for refusing to pay small Tythes ; Anthony Wells and Leonard Gasway Bailiffs , took him to Prison from his aged Wife the 24th of the 11th Moneth , 1674. where he still remaineth . The 26th of the 7th Moneth , 1674. John Marriot Joyner , and William Parker Carpenter of Long-claxton , alias Clanson , were taken by a Warrant from Thomas Stavley and Thomas Beamont , called Justices , directed to Thomas Faux Constable , and brought before them to give in sufficient Sureties to answer the Suit of John Reay Vicar of the same Town , they refusing were sent to Prison by a Statute made the 27th of Henry the 8th : The Priest demands of John Marriot 5 s. 6 d. per Annum , and of William Parker 3● . they both remaining Prisoners from their Wives and small Children . The last day of the 12th moneth , 1674. Thomas Followes of Whetstone committed to Prison by the said Thomas Stavley and Thomas Beamont , upon the same Statute , for refusing to become bound to answer the Suit of Thomas Robeson Priest , in a Cause of Tythes , his Demand about five shillings and six pence per annum ; and yet remaineth a Prisoner from his Wife and Family . The 18th of the 1 st moneth , 1676. George Power of Swanington in the Parish of Whitweek , was taken by Samuel Sterkey of Ashcrdel●zo●ch at the Suit of John Brintnal Priest , in a Case of small Tythes , part of which was demanded by a former Priest more then one half , and since he was Prisoner this John Brintnall hath taken a Lamb out of his Fold , and he still remaineth a Prisoner . The 2d Moneth , 1676. William Tuninges of Syleby Shepherd , was subpoened into the Exchequer by Richard Sanders Impropriator , and for not appearing was cast into Prison for small Tythes , to the value of 3 s. 4 d. and there continues . The 1 st of the 5th Moneth , 1676. Samuel Brown of Leicester Apothecary , was taken by a Bishop's Writ for not coming to the Steeple-House , by Anthony Wells and Leonard Gasway of Leicester Bailiffs , about the Tenth Hour at Night in his Bed , and still remains a Prisoner . The 13th of the 8th moneth , 1676. John Johnson of Northkilworth Shepherd , taken by a Bishop's Writ for not coming to the Steeple-house by Leonard Gasway and Anthony Wells of Leicester Bailiffs , and Iohn Iackson of Humberston Bailiff , where he remaineth a Prisoner , being the chief Guide of his Mother's Business , she be being aged about Eighty . The 24th of the 8th Moneth , 1676. John Wilsford late of Nether-Broughton , Jersey-Comber , taken by a Bishop's Writ for not going to the Steeple-House , by Leonard Gasway and Anthony Wells of Leicester , Iohn Iackson of Humberstone , and Henry Bunnes of Melton Mowbray an old Informer , and the rest Bailiffs , took him out of a peaceable Meeting in Long-Clanson ; the before-said Henry Bunnes broke the Meeting House Windows , tore a Woman Friend's Hood , stroke an old Woman-Friend on the Breast , hurled Ale in Iohn Wilsford's Face ; he still remaineth a Prisoner from his Wife and small Children , near 40. Miles in Leicester County Goal , their Livelihood chiefly depending upon his Hand-Labour . The 18th of the 11th Moneth , 1676. Daniel Fox of Thrusington was taken by a Bishop's Writ for not coming to the Steeple . House by Leonard Gasway of Liecester , and Iohn Iackson of Humberstone , and there continues . The 19th of the 4th Moneth , 1676. Sufferers for meeting to worship God. The 22d of the 1st Moneth , 1675. Taken from Iohn Swann of Little-Peatling for being at a peaccable Meeting at William Wall 's of Knighton , upon the 20th of the 4th Moneth , 1675. by a Warrant from Thomas Beamont called Justice , was fined 50 s. for which Fine he had a Cow taken from him to the Value of near 4 l. by Iohn Marriot Constable , and Francis Pearce Informer ; the Constable confessed that he sold the Cow for 3 l. but nothing was returned again . For the same Meeting Michael Woodcock and Iohn Ward●n had each of them a Cow taken from them , for 50 s. Fine a● piece . The 5th of the 1st Moneth , 1675. taken from William Wells of Knighton , by a Warrant from Thomas Beamont called Justice , Charles Gibbins of Kimcoat , and Francis Pearce of Armsby Informers , for having a peaceable Meeting at his House , upon the 20th of the 4th Moneth , 1675. Seven Milch and Incalved Beasts , to the Value of near 30 l. Ioseph Pipin and Richard Jug Church Wardens , and VVilliam VVard Overseer of the poor , the Fine 20 l. Samuel Brown of Leicester Apothecary , being at a peaceable Meeting at William Well's of Knighton , Charles Gibins of Waltharn Kimcoats , Corporal to the Militia , and Francis Percy of Arnisby , Militia-Soldier , informed Justice Beamont so called , of Stouten-Grange near Leicester , of the same , whose Readiness to assist them in their Ungodly Designs was publickly manifest , insomuch that he granted out Warrants against several for that Meeting , directing one to Iohn Brown Constable of the Bishop Fee , against Samuel Brown , to distrain of his Goods to the Value of 5 l. 5 〈◊〉 . 5 l. for the Poverty of the Preacher , the rest for his own Offence , as they call it ; the aforesaid Constable wanting Opportunity to make Distress , was much threatned by the Justice to be distrained of for neglect of his Office , receiving another Warrant to distrain for 6 l. 5 s. for the same Meeting Now the Constable of Gilmorton having distrained of Friends there by a Warrant from the said Justice for the same Meeting , and the Constable , Informer and other Officers expending part of the Money which the Warrant expressed , he aid 20 s. more upon the said Samuel Brown ( there he broke that Law , because he levied more upon Samuel Brown , being 〈◊〉 Poverty could be supposed ) and the Justice to some said , That he acted for Fear of the Penalty of 100 l. calling the Sufferers Rebbels , and said , They deserved to be punished as such . Notwithstanding their and his personal Resolve to distrain , he appearing and receiving Intelligence of Disappointment , one Day he called out in great Rage to the a oresaid S. B. saying , Brown , you have a Conventicle in your House ; the Reply was , no Persons save our own be at this time in my House , the Justice still rageously saying , He would break open his Doors to set ; then actively riding in his own Person from Officer to Officer to get them together to fulfil his wicked desire , at that Juncture of time Elizabeth Carr and Edeth Brown went to him to inform him that there was no Meeting at that time , and further exhorted him to fear God , and desist from assisting the Informers in these destructive Designs , further declaring unto him , that if he did not , God's Hand of Justice would soon overtake him , and reward him according to his Deeds ; to which he replied , Do you curse me ? and stood up trembling and said , Get you out of the Room , you disquiet my Spirit ; so they left him , and he coming down with the Informer and other Officers , the People on Heaps being gathered together to see what he would do , finding the Woman of the House standing at the Door with her little Babe , laid Hand upon her , plucking her away in an Uncivil Manner , commanding the Informer , to go to the Smiths to borrow Hammers to break open the doors , they being deny'd , still commanded them to threaten the Smiths to lend them upon pain of Impirsonment , they still denyed , saying , They should net lend them to do their honest Neighbour any harm ; so the Informer was forced to make use of a great Stone to break open the Doors , the Justice entring first said , They have caried away their Goods ; Reply was made , No , the Informers have twice taken them away before ; Have you been so long Rebbels ? said the Justice , you shall suffer for it ; so he asking who such a Person was , the Reply being , That he was well acquainted with that Person 's Husband formerly , when they together were Officers in Oliver's Army , at which Charge , his Coat appearing so manifestly turned , he retreated his Ground and left it in charge , that they should take enough of the Goods away , and to be further revenged on the said Samuel Brown , tendered him the Oath of Allegiance , to which he replied , That active Obedience in this Case being first due to the King of Kings , who said , swear not , and passive Obidience to the Ordinance of Man for Conscience Sake ; but through the Interest of one of the Officers freely extending to the Justice on the behalf of Samuel Brown , was prevalent to divert his malicious Design , as the Justice himself confesled . The Officers returning an Account of what they had taken away , he commanded them saying , We have spent several Dayes about this , and we had need have more to bear our Charges , the Constable engaged that what Money was wanting , more then the Goods would amount to , he would make up . Note , Charles Gibbins the first and chief Informer in this County , was found dead off his Horse , going from Lutterworth Market , soon after his Information about this Meeting ; and the said Justice was in a few weeks after this his wicked Act , by Death cut off . The Goods taken away was Bedding , to the Value of about 8 l. To the Truth of these things , there are many People Witnesses . Sufferers for Tythes in Long-Clanson , in the Vale of Belvire , in the County of Leicester . The 3d. Week of the 5th Moneth , 1676. Iohn Reay Vicar or Priest went to the Lands of William Hanly , and took to the value of the 5th Part of his Barley , besides 13. Wheat-Sheaves ; Iohn Moor , Henry Hibb and Robert Wright let this Part to the Vicar , Witnesses Iohn Iackson , Richard Hanley . The 21st of the 5th Moneth , 1676. Taken from Edward Hallam about thirty Wheat-Sheaves , by Thomas Marriot , Thomas Hicling and George Manchester . Taken from Iohn Dubleday , by the same three men , to the Value of one Quarter of Wheat and Rye . The 24th of the 5th Moneth , 1676. Taken again from Iohn Dubleday , by the said men , Four Load of Barley . Taken from Edward Hallam , by the said men , and upon the aforesaid Day , Three Loads of Barley . The 26th of the 5th Moneth , 1676. taken again from Edward Hallam , by George Manchester the Elder , Two more Loads of Barley . The 2d of the 6th Moneth , 1676. taken again from Edward Hallam , by George Manchester the Elder , Thomas Marriot , John Manchester , and others , Three Loads of Beans and Pease . Taken from John Dubbleday the same day , by Tho. Hicling and the others aforesaid , Three Loads of Pease and Beans . The 30th of the 6th Moneth , 1676. Taken from Valentine Gregory by the Priest his Wife and her Son , and his Man , and the Clark of the Town , who came into his Orchard , and did get up into the Trees , and broke the Boughs , and did the Trees much Hurt , and carryed away Pears and Apples about Four Strykes . William Willowes , a poor Man , was cast into Prison the 12th of the 1st moneth , 1667. from Five of his Children , by Edward Ward Priest , for small Tythes , and there remained a Prisoner Four Years and upwards ; and then , by the said Priest , and Robert Johnson , and William Webster , had taken from him the 11th day of the 7th moneth , 1676. one brass Pan worth 10 s. and four Sheep worth 〈◊〉 l. 12 s. Sufferers in Derby-shire in the Year 1675. THomas Holland in the Parish of Heanor , for having a Meeting at his House the 3d day of the 8th Moneth , 1675. was sined by John Lowe , called Justice , 5 l. and 〈◊〉 ad Goods taken from him to the value of 8 l. by Roger Cheetam Constable , and other Officers . George Hawley Thomas Necdam Informers . William Markeall of Ilson , for being at the above-said Meeting , was fined by the same Justice 5 l. 5 〈◊〉 . and had Goods taken from him to the value of 9 l. 10 s. by John Gregory of the same Town , Constable . Iohn Hanks fined for being at the said Meeting 5 s. and had Goods taken from him to the value of seven shillings and six pence . Richard Malthy fined for being at the said Meeting , 5 s. and had Goods taken from him to the value of 6 s. 8 d. by Philip Swern of Shiploy Constable . Samuel Ro● fined 5 s. for his Wife 's being at the said Meeting , and had Goods taken from him to the value of Eight Shillings . Iohn Lynam and Edward Searson fined either of them 5 l. 5 s. for being at the said Meeting , and Iohn Lynam fined 5 s. more for his Wife , though she was not at the Meeting , and had Goods taken from them to the value of 〈◊〉 l. by Iohn Rowland Constable , and other Officer belonging to the Parish of Pentridge . William Wooly and his Wife fined for being at the said Meeting 10 s. and had Goods taken from them to the value of 1 l. 2 s. Thomas Vallens fined 5 s. for being at the said Meeting , and had his Wages deteined by one of the Officers , he then working for him . Daniel Bettridge fined 5 s. for his Wife being at the said Meeting , and had Goods taken from him to the value of 8 s. All this was done by Warrants from Iohn Lowe , called Justice . By George Hawley Thomas Necdam Inform●●s . Witnessed by Iohn Wa●st ●ff , William Day , Luke Hanks . Joseph Wats of Wadshelf , in the Parish of Brampton and County of Derby , who could not for Conscience ●ake pay Richard Mathyman Priest of Brampton that which he called his Dues , as Tythe-Wool and Lamb , and Easter Reckonings , which in the whole did amount unto but about Two Shillings and Six Pence , was served with a Suppoene to appear at London ; and after some time was arrested by Joseph Parker and William Kirk of Chesterfield Bailiffs , who would accept of no Bail , but he must either pay what the Priest demanded or go to Prison , and because he had not Freedom to pay , they took him to Prison to Chesterfield , the 9th day of the 7th month , 1675. the Priest gave order to the Goaler , That he should not have Liberty to work ; he was there kept Prisoner above Twenty Two Weeks . Witnessed by Robert Haslam , Cornelius Arnold , Henry Harvey . An Accompt of the Sufferings of the People of God within the County of Derby in the Year 1676. Thomas Farnsworth within the Parish of Heanor in the said County , for being at a Meeting at John Lynam's was fined 5 s. for himself , and 3 l. ●5 s. for fifteen unknown Persons , and had Goods taken from him to the value of 6 l. by Robert Towe Officer , by a Warrant from John ●oc called Justice , Iohn Bradley and Iohn Bruckshew Informers . Iohn Wagstaff within the parish of Pentridge , in the said County , for the same Meeting was fined five shillings for himself , and 15 s. for the poverty of three Persons , by warrant from the said Justice , and had Goods taken from him to the value of 1 l. 4 s. by Iohn Roland Constable , and other Officers , Iohn Bradly and Iohn Bruckshew informers . Iohn Lynam for the same Meeting was fined 10 s. for his Wife , and Edward Searson 5 s. for his Wife , and had Goods taken from them to the value of 1 l. 15 〈◊〉 . by the same Officers , by Warrant from the said Justice , and also the same Informers . Thomas Valens fined for the same Meeting 10 s. for himself and Wise , and had Goods taken from him to the value of 19 s. 6 d. by the same Officers , Justice and Informers . Samuel Roe for Friends coming to his House to accompany him to bury his Wife , was fined 20 l. and had Goods taken from him to the value of 30 l. by Iohn Willon Constable of Ilson , and other Officers , by a warrant from Iohn Loe , called Justice , Iohn Wilson Priest of Ilson and Iohn Wagg Collier Informers . Iohn Lynam , for being at the same Burial , was fined 5 l. 10 s. and had Goods taken from him to the value of 6 l. 10 s. by Iohn Roland and other Officers of the parish of Pentridge , by Warrant from the said Justice , Iohn Wilson Priest of Ilson and Iohn Wagg Collier Informers . Iohn Blunston of Little-Hallam in the parish of Ilson , for being at the said Burial , was fined 5 s. for himself , and 10 l. for the poverty of the Preacher , and had four Cows taken from him to the value of 14 l. by Iohn Willot Constable , and other Officers of the said parish , by Warrant from Iohn Loe , called Justice , Iohn Wilson Priest and Iohn Wagg Collier Informers . Iohn Hanks and Ann his Wife for being at the same Burial , were fined by the said Justice 20 s for their second pretended Offences , whereas his Wife was never convicted before , and was distrained of by the abovesaid Officers , and the same Informers Instruments . Robert Towe and Iohn Willott can witness the abovesaid Sufferings . Hugh Mastin and George Ellis , both of Baslow in the parish of Bakewell in this County , now Prisoners in the County-G●alat D●rby , where they have been kept close Prisoner , since the 29th day of the last second moneth called 〈◊〉 , by an Excommunicato Capiendo out of the Bishop's Court of 〈◊〉 , and as pretended , for not appearing at that Court , although they were never cited thereto . Persons fined for being at a Peaceable Meeting at Tupton the 15th day of the last 12th Moneth , as followeth . Iohn Fletcher of Tupton fined 10 l for the Meeting house , & had his Goods seized upon for the said Fine , although the said Iohn was not at that Meeting , nor interested in the House more then another Friend ; for the Land was sold by Iohn several years since . Nicholas Swift of Brampton was fined for being at the said Meeting 5 s. and for an unknown Preacher or Teacher , as the words were , fined 5 l. and had Goods taken from him to that value , and 10 s. more the Officers took for distraining , by Ralph Renshaw , William D●bb , and other Officers . Thomas Brocksop of Little-Normanton , for being at the said Meeting , was fined 5 s. and 5 l. more for an unknown Preacher or Teacher , and had a Bullock taken from him and sold by William Allwoed and Richard Cooper , but whether for so much Money or no he knows not , but believes the whole fine was paid by the Officers . Susanna Frith of Chesterfield fined 5 l. 5 s. for the said Meeting , but the Officers coming , and finding her Door put to , returned and made no Distress . Iohn Clay fined for the said Meeting 5 l. 5 s. but he being a single man , and boarding with his Brother , and having no personal Estate that was apparent , the Officers could make no Distress . Richard Clayton , for being at the said Meeting , was fined 5 s. but being a Servant to one that is called Sr. Henry ●umlock , the Officers could make no Distress . This was done by Warrants from Thomas Gladwin called Justice , Iohn Coope Thirdborough and Robert Mosely Informers , but were constrained to be so by the said Justice . William Allwood and Ralph Renshaw can witness these things . Several Warrants more are forth against several Friends , for being at a peaceable Meeting at Tupton the 29th of the last 7th Moneth , but not all of them being as yet executed , there is no Account given of them at present . Stafford-shire . IN the 10th Moneth , 1675. Thomas Hinks , Thomas Wall and John Dible of Woolverhamton , were brought Prisoners to Staffood Goal upon a Writ Excommunicate Capiendo ; T. Hinks and T. Wall continued Prisoners about three moneths , and Iohn Dible remained Prisoner about six moneths . 1676. William Riding of Lyn was taken Prisoner by Benjamin Lant Apparritor , about the 5th moneth , upon the above said Writ , and remained Prisoner Twenty One Weeks . Michael Nickens , a poor Man , was taken upon the above-said Writ , and remains still Prisoner . William Morgia was taken Prisoner about the 11th of the 6th moneth , and still remains in prison upon the abovesaid Writ . Thomas Hamersly was taken Prisoner by Humphry Sutton , at Litchfield Apparritor , about the sixteenth of the seventh moneth , and 〈◊〉 remaineth a Prisoner upon the abovesaid Writ . In the 7th moneth William Alcock of Fordwelly , near Leek , had taken from him one great Kettle , a goeat Pot ▪ a little Kettle , and two Pewter Dishes , to the value of fifty shillings , at the Suit of George ●oods Priest of Leek , for the value of six shillings , which he demanded of him for Easter-Reckonings , by Thomas Hamersly Bailiff , and his men . Prisoners upon the Account of Truth in the County of Somerset at Ivelchester the 26th Day of the 11th Moneth , 1676. JOhn Sage of Chewten , Aged about Eighty Years , hath been Prisoner since the 8th moneth , 1666. upon an Exegi fac . for not paying Tythes to the Suit of Ann Kingsmell Widow , Impropriator ; the value of Tythes worth about 9 or 10 s. William Liddon of Wythell , upon an Exegifac . imprisoned the 11th moneth , 1670. for not paying Tythes at the suit of Iohn Hillacri Farmer of Tythes . Arthur Ieffrey of South-Brent , imprisoned in the 9th moneth , 1670 upon a Kings-Bench Writ , to the Suit of 〈◊〉 Plumley , Thomas Brigham and Willoughby Leyne Spinster , for not paying Tythes to the value of about 16 s. 8 d. Marmaduke Coate of Haucbridge , imprisoned in the 6th moneth 1670 upon an Attachment out of the Exchequer , upon Contempt , as charged , to the Suit of Robert Bambury Impropriator , for not paying Tythes . Gregory Ce●ly of North-Curry , aged about 69 years , imprisoned in the 2d mon. 1673. in Execution for not paying Tythes to the Suit of Robert Hill Farmer of Tythes , wherein he chargeth above Nineteen Times the value , and besides , hath taken his Goods in part , and yearly takes away his Corn also , contrary to Law. Note , At one Assizes Hill's Witnesses prove the Tythes to be worth 3 l. at another Assizes the same witnesses swear the same Tythes to be worth Twelve Pound Fifteen Shillings , for which the Execution is One Hundred Forty Four Pound , which is above Eleven Times more then proved , the single value for three years being 7 l. 10 s. Iames Paple of Stawell , imprisoned the 28th of the first moneth , 1674 , in Execution for not paying Tythes to the suit of William Bull an Impropriator , who is since Dead . Iohn D●nny of Weston Loyla●d , a poor Husbandman Labourer , imprisoned in the 10th moneth , 1674. upon a Writ de Excommunicato Capiendo , for not paying small Tythes to William owel Impropriator , the value of Tythes being about 9 d. for three Years . Ieremy Powel of Michael-Creech , imprisoned in the 11th moneth , 1674. upon a Writ de Excommunicato Capiendo , for not paying Tythes and Offerings to John Gale Priest of Creech , to the value of about 4 d. Thomas Browning of Lymington , imprisoned the 24th of the 1st moneth , 1674. upon an Attachment out of the Exchequer , for not appearing to the suit of Matthew Brayn Priest of Lymington , for small Tythes , the value being about 25 s. for five years , and the Priest took away his Corn by force . William Ford of Curry-Mallett , imprisoned the second moneth , 1675. by an Attachment out of the Exchequer for not paying Tythes to the Suit of Thomas Beal , Priest of Curry-Mallett for Tythe-Apples . Walter Hodges of Kingsbury , imprisoned on the 3d of the 1st moneth , 1675. upon an attachment out of the Chancery , for not paying Tythes to the Suit of William 〈◊〉 : Impropriator . Iohn Wride , Robert Tutton , Iohn Brice and Robert 〈◊〉 of Burnham , imprisoned the 2d moneth , 1675 by a 〈◊〉 from several Justices of the Peace , for Contempt , as alledged , for not appearing at the Bishop's Court at Walls , upon a Citation to the Suit of Rober Collier Priest of ●uarde , who lives there , and yet demands the Tythes of 〈◊〉 also , being about Twenty Miles distant ; it is for small Tythes . Note , That this was done upon a Citation only for not appearing , without any other Proceedings , Decrees or Sentence ; and the words are conjunctively for Contempt of Proceedings , Sentences and Decrees ; see the Statute . Iohn Parsons of Middlezoy , imprisoned in 1675. upon a Writ de Excommunicato Capiendo , to the suit of William Powel Impropriator ; in a Case of with-holding Tythes , upon which he was removed to London , & remanded to the Cost and Charge of the Sheriff by the promotion of one Hartrye ; the said Impropriator's Agent , who is since cast into Prison himself by his Master for his Unjust Dealing . Iohn Chapple of Worle imprisoned in the 11th Moneth , 1675. upon a Writ de Excommunicato Capiendo , to the Suit of Samuel Willan Priest of Weston and Kewst●ek , for not paying Tythes to the value of about 14 Groats after the Priest's rate . Edward Silcocks of ●eston super Mart , a poor Man and a Labourer , brought to Goal in the 2d moneth , 1675. upon a Writ of Excommunicato Capiendo , fo●●om● small Tythes of Fish , &c. which came to about 10 s. for five years , to the Suit of the said Priest Willan , who is an Envious , Persecuting Proud-spirited Man. Note , This was for not answering upon Oath to the Priest's Articles in the Bishop's Court at Wells , which to impose is contrary to the Statute 13 Car. 2d 12. Robert Wills of Chisselborrough , imprisoned the 25th of the first moneth , 1676. upon an Attachment out of the Exchequer for not paying Tythes to old Priest ●aular , who is Dead . Thomas Powell of Greniton , imprisoned in the fifth moneth , 1696 upon a Writ de Excommunicato Capiendo , for not answering upon Oath to the Articles of William Powell Impropriator , in a Case of Tythes , the value at utmost for six years stints of Meadow six shillings nine pence , & for nine Cocks of Barley worth about three shillings four pence , though the Sch●dule mentioned in the Libel which begins , In D●i nomine awen , chargeth 12 Acres of Wheat , 15 Acres of Barley & 1●0 Acres of Meadow Elianor Powel Wife of the said Tho Powel , by the name of Elianor Watts ( the Suit being begun before they were married ) imprisoned the 15th of the 6th moneth , 1676. upon an Execution out of the Kings Bench to the Suit of Priest Collier , for not paying Tythes , though He by Violence took them away , and got bad Fellows to swear for him at the Assizes ; one of his Witnesses called Philip Samm , swore in the Priest's presence in the Court , That the VVheat was worth 15 l. an Acre , to make up the matter . VVilliam Goodridge and Samuel Sayor of Banwell imprisoned the fifth day of the 7th moneth , 1676. by an Attachment out of the Exchequer for not paying Tythes to the Suit of Iacob Crosman priest . Edmund Chapple of VVorle rendred himself Prisoner the 20th of the 11th moneth , 1676. upon the Statute 5 Eliz. 23. within six dayes after Proclamation , or else had incurred the penalty of 10 l. he being formerly Excommunicated for not answering upon Oath to priest VVillan's Artcles and Libel in the Bishop's Court at VVells , and the Sheriff having returned that he was not to be found upon the Writ de Excommunicato Capiendo , though he did not abscond but followed his Occasions . And this also in the ground was for not answering upon Oath , the Tender whereof is contrary to the Statute 13 Car. 2d 12. Iohn Anderdon of Bridgewater , imprisoned upon the False Swearing of wicked Informers , and hath been Prisoner since the 3d of the 6th moneth , 1675. and for refusing to swear was lest upon Kalender as Premunired by Judge Rainsford at the Assizes at Taunton , the 21th day of the 1st moneth , 1675 the wicked Accusation of the Informers coming to nothing , the chiefest of them having stood in the Pillory for Wilful Perjury . Note , No Iury past upon him , nor Sentence given in Court according to Law , though the Prisoner had pleaded as to matter of fact for refusing to take the Oath . Sufferers in Cheshire . SAmuel Rayle meeting with Ieffery Shackerly Governour of the Castle of Chester , and not putting off his Hat , he the said Governour threatned him , and soon after sent a Warrant to fetch him before the Monethly Meeting , and there tendred him the Oath of Allegiance ( that insallible Snare ) and because for Conscience Sake he could not swear , committed him prisoner to the Castle , where he hath remained since the 28th Day of the 8th Moneth , 1676. Ioan Edge Widdow , aged sixty Years , for not paying Tythe-Hay and Easter-Dues , was sued in the Bishop's Court , and committed to prison , where she hath remained since the 15th Day of the 10th Moneth , 1676. Sufferers for the Truth 's Sake in Suffolk , the 9th of the 11th Mo. 1676. WIlliam Seaman of Melton was cast into Prison upon the 28th of the 2d Moneth , 1668. at the suit of Priest Beest●n of the same Town , for not paying Tythes , upon which suit he still continues a Prisonerin the said Melton-Goal . Robert Britwel of Ufferd , because for Conscience Sake he could not pay Tythes , was cast into Melton-Goal , upon the 14th Day of the 7th Moneth , 1670. at the suit of Richard Lufkin Priest of the same Town , where he still continues upon the Account afore-said . Iohn Downam was cast into Bury-Prison , upon the 28th of the 3d Moneth , 74. by a Significavit , at the suit of Iohn Garrad Priest of Assen , where he still continues . Edward Higns by the same Writ , for not paying to the Steeple . House Rate ( the sum of 5 s. ) was committed to Bury Goal the 7th day of the 6th Moneth , 1675. at the VVardens suit of Gregory Parish , in Sudbury . William Scarce , by a Significavit , for not marrying according to the National way , and yet he was married before he came amongst the People called Quakers , committed the 2●th Day of the 6th Moneth , 1675 to Bury Prison , at the suit of the Priest or Parishoner of Wortham . William Fackner and Iohn Manning of Aldeborough , were taken Prisoners the 28th of the 11th Moneth , 1675. upon a Significavit , for not going to hear Common Prayer ( so called ) and committed to the County Goal in Ipswich , being 18 miles from their own Habitations having Wive and Children Note their Emnity ; for Aldeborough is a Corporation . Town , and a Goal in it , yet notwithstanding Ipswich being 18 miles , as above said , they were sent thither , where they remained Prisoners this 6th Day of the 11th Moneth , 1676. Iohn Burch of Snape , upon the same Account , and in the same Goal , was committed Prisoner the 3d Day of the 12th moneth , 1675. being 14 miles from his own Habitation , from his Wife & Children , notwithstanding Bliborrough Goal belongs to t'at Town , and is not above five or six miles from him , and doth also remain Prisoner in Ipswich Goal afore-said this 6th Day of the 11th Moneth , 1676. George Glamdfield of Chelmondiston , was taken Prisoner the 17th Day of the 4th Moneth , 1675. upon a Significavit for Tythes , at the suit of Daniel Smart of Chelmondiston , a Priest , and was Prisoner there the 3d Day of the 11th Moneth 1676. upon the same Account . Iohn Beardmore Priest of Arrington , took from George Deen , in the 4th and 6th Moneths 76 at several times , viz. One Pig , and by Estemation , as followeth , two Bushels and an half of Wheat , two Bushels and an half of Rye , one Bushel and an half of Oats , seven Bushels and an half of Barley , one Bushel of Apples , and ten pounds of Hops , all valued at 1 l. 18 s. 4 d. witness Iohn Franks , George Fenner and others . Iohn Britewel took from Nathaniel Keeble of Tunstal , in the 4th and 6th Moneth , 1676 , at several times , viz. Certain Clover valued at 8 s. Rye judged by the Reapers to be seven Combs of it , Barley judged to be five Combs of it ; witness Ioshua Poynts , Robert Scotsmer and others . Edmund Stubs Priest took from the said Nathaniel Keeble , at several times in the fifth and sixth Moneths , 1676. viz. VVheat judged to be eight Combs of it , Pease judged to be six Bushels ; moreover he took for one Years Tythes of about 9 l. per annum , eleven Cows and Heifers , and one Bull , which Cattle were valued to be worth 40 l. witness Ioshua Poynts , Thomas Keeble and others . This Account was sent up , but there is a Report , as if some of Nathaniel Keeble's Wife's Kindred , who are no Quakers , had compounded for the Cattle , and that he hath them again . The said E. Stubs Priest took from Robert Davie , of Tunstal afore-said , on the 8th Day of the 6th Mo. 76. for one Years Tythes of 21 l. per an . 6 Cows & one Bull , & 7 Calves , but the Calves got away from the Bailiffs , which said Cows and Bull were valued to be worth 22 l. witness Nathaniel Keeble and others . Mary Pollard of Branson widow , an aged woman , was committed to Melton prison , the nineth of the eighth Moneth , 1676. at the suit of William Ribands of Crecingham , being one that hired an Impropriation of Tythes , and she remains a prisoner there upon the same Account , the sixth Day of the eleventh Moneth , 1676. The same William Ribands in the eleventh Moneth , 1672. took from the said Mary Pollard , without proceeding against her in due Course of Law , two Cows , which were valued to be worth 7 l. The sixth Day of the 5th Moneth , 1676. George Pippen Priest of Ringshal , by a Warrant out of the County-Court holden at Ipswich , caused to be taken away from William Greenwood dwelling in Briset , two Cows , which were reasonably valued a● 8 l. for two Years Tythes , at ●0 s. per annum ; and the Bailiffs were Ambrose Pulford and George Pooley of Needham ; and the Cows were prised , one at 50 s. and the other at 55 s. by William Rosse and Richard●cotchmer bought by Thomas Love of Nedeham . Market . On the 25th Day of the 9th Moneth , 1676. there was taken from William Greenwood of Briset , within seven miles of Ipswich , two Cows for Tythes , which they pretended was 3 l. the Cows were prized at 5 l. they being reasonably worth 7 l. this was done by Warrant out of the County Court holden at Ipswich , upon the Account of Christopher Sherman Impropriator of the said Town of Briset ; the Bailiffs Names are John Coal , Richard Francis. Samuel Parmiter of Otten . Belchamp in the County of Essex , was arrested for Tythes at the suit of Oliver Rayment Impropriator , of Water . Belcham , and was sent to prison at Chelmsford in the County of Essex , the 7th Day of the 9th Moneth , 1676. Sufferers in Nottingham-shire . FOr being at a Peaceable Meeting at Hucknall , the 16th day of the 2d Moneth , 1676. Francis Clay was fined 5 s. and ten Pound for the pretended Poverty of a Preacher . And William Clay was fined 10 s. for himself and his Wife , for which he had Goods taken from him worth 2 l. which the Officers sold for 10 s. Robert Thorocon , the Justice , so called , bidding them , Sell the Goods for what they could get , if they could get for Ten Pounds worth but Thirty Shillings ; and because the Officers could not sell the Goods so soon as he would have had them , he fined them 5 l. a man , and distrained their Goods . Richard Bateman was fined for the same Meeting 5 s. and 10 l. for the pretended Poverty of the Preacher ; and the said Richard being but a poor man , they took most of the Goods in his House , to the value of 2 l. and sold them for 3 s. 6 d. Elizabeth Clay and Anthony Tomlinson fined 5 s. apiece . Christopher Brandreth fined 5 s. and 1 l. 5 s. for the pretended Poverty of five others , for which they took a Mare from him to the value of 4 l. which they sold for 30 s. Thomas Cockram fined 5 s. for himself , and 10 l. for the pretended Poverty of the House , for which he had two Oxen taken from him worth 10 l. 10 s. George Cockram for the same fined 5 s. had taken from him Goods worth 11 s. John Bullivent the Elder fined 5 s. for himself , and 10 l. for the pretended Poverty of the House , for which he had a Mare and Goods taken from him worth 3 l. the said John Bullivent being a very poor Man and not keeping House , but dwelling in his Shop , being a Nailor , the aforesaid Justice bid the Officers take all he had , his Coat off his Back , and his Hat if it were on his Head , and his Hammer he workt with . John Bullivent the Younger fined 5 s. for the same . The aforesaid Goods were distrained by Warrant from Rob. Thoroton called Justice , John Smith of Remson and Tho. Sharp of Newark Informers ; the said John Smith was very Rude in his Carriage in the Meeting , using Threatning Words to the persons assembled , saying to one , with his Faucheon drawn in his Hand , That he would thrust it down his Throat ; and to another , He would cleave him down , and run it into his Buttock . At another Meeting the 23d day of the 2d Moneth , 1676. at the House of Robert Grace in Sutton in Ashfield , these several Persons following were taken by the afor said John Smith and Thomas Sharp Informers , and had before Arthur Stannup called Justice , who fined them as followeth ; Robert Crace , for having the Meeting at his House fined 4 l. for which Samuel Brittain took away part of his Houshold Goods . William Clay fined 10 s. for himself , and 10 l. for the pretended poverty of the Owner of the House . Thomas Cockram fined 10 s. for himself , and 5 s. for his Wife , and had two young Beasts taken from him worth 3 l. which the Officers sold for 1 l. 8 s. Elizabeth Clay fined 10 s. for her self , and 10 s. for her Daughter Mary Leadbeater fined 10 s. for her self , and 10 s. for her Son. VVilliam Maulson ( M. L's Son aforesaid ) was fined 5 s. for himself , and 1 l. for the Poverty of two others , for which two last fines the Officers took away a Cow & Houshold Goods to the value of 5 l. 4 s. which they sold 2 l. 10 s. Officers Names are Francis Scarcliff Constable , Tho. Urdidge Thirdborrough . The 28th day of the 3d Moneth , 1676. the aforesaid people were by the Officers kept out of their Meeting at Sutton in the Street , where the aforesaid Informers finding them , took several with them to a Justice's House , but it being late at Night the Justice appointed them and the Officers to come the next Day , the Officers came , but the Informers went to Robert Thoroton another Justice , who they thought might be readier to do their Work , who fined these persons following , and granted Warrants to make Distress on their Goods . Robert Grace , Anthony Tomlinson , Joseph Roberts , fined 10 s. apiece , the Distresses made by Samuel Brittain Constable and other Officers . George Cockram fined 10 s. for himself , and 1 l. for the Poverty of two others , and had a Cow taken from him worth l. 5 s. 4 d. John Fullwood fined 5 s. for himself , and 10 l. for the Poverty of a Woman pretended to be the preacher , although some of the Officers present all the Meeting time , did testifie to the Justice , before whom the Sufferers were first brought , that they did hear no words tending to either Preaching or Teaching ; yet this Thoroton , upon the Informers False Swearing , did grant a Warrant to make Distress upon two Persons Goods for 20 l. for the Preacher that day : and the aforesaid John Fullwood had Eleven Quarters of Mault taken from him worth 10 l. 9 s. And William Day for the pretended Preacher was fined 10 l. and had his Goods distrained . George Hopkinson had Goods taken from him worth Twelve Shillings . Robert Marriot fined 5 s. for himself , and 3 l. for the poverty of six others , and had a Mare taken from him . Edward Richardson of Kilverton , for being at a peaceable Meeting at Rowland Dabey's House was fined 10 l. and they took away his Working-Tools , his Coals , Hay and Corn , Beds and Bedding , and other Houshold Goods , and his Childrens Cloaths , to the value of 16 l. being almost all the poor man had , ( he being a Black-smith by trade ) to the undoing of his Wife & Children as much as lay in the Hands of wicked Men ; but great are the Mercies of the Lord. Distrained by Warrant from Robert Thoroton of Carcouson , Tho. Girton Constable , Christopher Dent of Bingham , and Robert Wycam Informers . William Maultly of Orston for the same had 7. Strike of Barley taken from him worth about 17 s. by Warrant from Robert Thoroton called Justice , Christopher Dent , and Robert Wycam Informers , taken by VVilliam Dawson Constable , and Hugh Lamb Officer . Robert Bullivant of Over-Broughton , was fined 10 s. and they took away his Houshold Goods by Warrant , from Justice How 's of Langer , John Hickling Constable , Iohn Dably and VVilliam bilkinton Officers , Iohn Camsells of Everton was fined 5 s. and had Goods taken from him worth about 10 s. Iohn Smith of Everton for the same was fined 5 s. and they took from him a pair of Boots worth above 8 s. distrained by Warrant from Justice Sands of Screwby , Iohn B●ily , Thomas Rea●s , Robert Flower , and Robert Mew Officers , the Informers not known . Iohn Ouidam of Calverton for being at a peaceable Meeting at the House of Robert Bradshaw of Oxen wa● fined 5 l. and they took away his Working Tools and a pair of ●o●ts worth about 3 l. 9 s. and seized upon the rest of his Working Gear ( he being by Trade a weaver ) since taken away ; distrained by Warrant from Robert Thoroton , William Hernsly Constable , Henry Marshall , and William Martin , and Th● . Hutchinson Officers . William Wilson of Girton for having a Meeting at his House peaceably to wait upon God , was fined 5 l. and they took away from him two Cows that were none of his own , but lent him by his Friends to give his Children milk , when his Goods were taken before upon the same account and they sold the Cows which were worth about 6 l. Thomas Crane of North-Scarle for going to the same , had Houshold-goods taken from him , by Iohn Cheeswright Constable , to the value of about 5 l. for a fine of 55 s. Stephen Swinsco and his Wife of South-Collingham , for going to the same Meeting was fined 5 l. 10 s. and he being a Labouring man , and not having to answer the fine , the Constable took Goods from him worth about 2 l. 16 s. And the Constable was fined 5 l. for not taking a Cow that this poor Man had , which the Persecutors heard of , though she was gone out of the Lordship three dayes before the Constable came to distraine or had his Warrant ; so he was forced to give the Informers 20 s. to agree with them . Another poor Woman in the same Town having almost all she had taken from her formerly upon this account , she having since got some Bedding , and other Necessaries , they have now stript her of All , and she forced to go seek lodging in the Town ; and her Land owner having a Bedsted which was left in the House as an Earlcome , durst not let it stand , though willing of himself , their Threats were so Cruel , being without Pitty or Mercy . Robert Carnell of North-Collingham for going to the same Meeting , was fined 10 l. and they took from him almost all his Houshold-goods , he being several times before distrained upon for the same thing ; And although formerly one that had Plenty of such things , yet now is ingaged to a Neighbour for a Bed to lye on . Tho. Fox for going to the same Meeting was fined 5 l. 5 s. and they took from his Brother Thomas Leevesly as ma●y Spokes and hewen Fellows as were worth about 6 l. 6 s. 8 d. which said Spokes and Fellows were made over unto the said Thomas Leevesly by Bill of Sale for some sum of Money the said Thomas had paid for his Brother , and was made appear so to be before the Justice ; yet the said Justice refusing to do Right put the Constable to distraine . Matthew Hartly , a very poor man , for going to the same Meeting was fined ●5 s. and being gone forth of the Town to get his livelyhood , spinning Woell for 2 d. th day , the Officers broke open his Door , and took most of what he had there , being very little . John Trusswell for going to the same Meeting was fined 5 l. 5 s. and they took away his Houshold-goods , not leaving Beding to cover them , but as it is lent them by others ; and some of the Family lodge in the Town for want of Bedding ; This being a man also that has had Plenty of these things for his own Family , and also hath helped to relieve others before this Act came forth , since which he hath often suffered much ; and thus the Scripture is fulfilled , They that depart from Iniquity are made a Prey . All these Warrants granted by Robert Thoroton of Carcouson , John Smith of Remston , and Robert Wycam of Orston Informers . The names of the Sufferers , and the Towns where they live are as follow , of Gerton , Richard Carter Constable , Roger Baradale Warden , Tho. Wilson Overseer ; these three were fined 5 l. apiece for turning back two Cows when owned , and forced to take them again , and sell them . North-Collingham , Richard Longmate Constable , John Roades , Robert Trawly Wardens , William Hall , Richard Gods●●● Overseers . South-Collingham , John Tinsley Constable , fined 5 l. for not taking a●ow that was gone three dayes before the Warrant came to his Hand , Iohn Crane Overseer , Robert Millnes , Bartholomew Perkins Wardens . North-S●arle , Iohn Cheeswrite deputie-Constable , Iarvis Partridge Warden . Ralph Bateman and Iohn Bateman of Fransfield , for being at a peaceable Meeting was fined 20 l. and had Sheep taken from them worth 33 l. by Warrant from Penistone Whaley , Robert Brown Constable , Edward Baington , Iohn Gunthorp Wardens , Richard Bean Third-borough , Thomas Hickbone Overseer , Christopher Dent of Bingham , and John Warin of Westhorp In formers . William Watson of Fransfield , for being at the same Meeting was fined 20 l and had Goods and Cattel taken to the value of 30 l. and had Houshold-goods , with Corn upon the Ground not ripe worth 30 l. more , yet sold all together by the aforesaid Officers . Andrew Hodson for his Wife and Daughter being at the same Meeting , had two Swine taken from them , cost 1 l. 10 s. Mary Handly of Edenly for being at the same Meeting was strained of , and the Officers thinking they had . not taken enough , she being from Home , they brake down the VVall and shot the Lock , and took most of her Goods to the value of 1 l. 18 s and left Goods not worth 3 s. John Horner and John Dallimor VVardens , Charles Ward Third-borough , by VVarrant from Penistone Whaley . John Wood , for being at the same Meeting had Goods taken to the value of 10 s. Stephen Moor , for being at the same Meeting , had a Table taken worth about 13 s. 4 d. by the same Officers . Edward Wood of Ekrin Wheelwright , for being at a peaceable Meeting at his own House , was fined 20 l. and had six Cows and rwo Heifers taken from him to the value of 19 l. 14 s. 6 d. when sold they wanted 6 l. to make up the Fine and Charges , and a Neighbour ( called William Hurt ) laid down 6 l. and took away Wheel-Timber for the same ; distrained by John Holmes Constable , Richard Tomson senior , Richard Peck sen . William Moore sen . William Johnson jun. and Thomas Peck Officers of Ekrin , Christopher Dent and Robert Wycam Informers , by Warrant from Robert Thoroton . John Cam of Kirsal in the parish of Kneesal , for being at the same Meeting was fined 5 s. and for the Poverty of the Preacher , as they pretended , 10 l. and had two Cows , one Horse and a Mare taken from him to the value of 10 l. 5 s. by John Key Constable of Kneesal , and John Wright of Kneesal Warden . Thomas Estwood for being at the same Meeting was fined 5 s. and had one great Bible , one Warming-pan , one Pewter-Dish taken from him by the same Officers . Richard Hind of Welley sen . for being at the same Meeting was fined for himself and the pretended Poverty of Nineteen Persons more 5 l. and had taken from him two Cows , one Yearling-Calf , worth about Six Round Ten Shillings , Cuthbert walker Constable , Samuel Tongue and James Byllyate Overseers . Richard Birkit of Knapthorp for the same Meeting was fined 5 s. and for the Poverty of the Preacher aforesaid 10 l. which 10 l. 5 s. was paid by his Brother Peter Birkit into the Sessions at Newark . Roger Noble of Kersal for being at the same Meeting was fined 5 s. and had Pewter and Brass taken to the value of 12 s. by John Key Constable , and John Wright Warden . Elizabeth Johnson for being at the same Meeting was fined 5 s. and it was paid by her Husband George Johnson . Robert Bradshaw of Oxen for having a peaceable Meeting at his House was fined 20 l. and had taken from him two Mares , four Beasts to the Value of 20 l. William A●lcock Constable ; Robert Bush and Robert Stox Overseers , Tho. Farnell , Gabrid Martin Wardens , Christopher Dent and Robert Wycam Informers , by Warrant from Robert Thoroton . For a Meeting at Knapthorp , in the Parish of Conton , in the said County , the 11th of the 4th Moneth , 1676. by Warrant from Robert Thoroton senior ( by Christopher Dent of Bingham , and Robert Wycam of Orston in the County aforesaid Informers ) directed to the Constables , Church-Wardens and Overseers for the Poor of Knaptkorp , Kirsal , Kneesal and Kirton , and to every or any of them ; the Tenour whereof was on this wise , Whereas I am credibly informed , that there will be a Meeting at some of your said Towns , or within your respective Liberties , or thereabouts , on Pretence of Religion , otherwise then by Law is established , these are therefore in his Majesty's Mame to will and require you , and every or any of you to bring the said Persons so assembled before me , or some other of his Majesty's Justices of the Peace for this County to be dealt withal according to Law ; thereof fail not , &c. Given under my Hand and Seal , the 13th of April , 28 Car. 3. Anno Dommini 1676. Robert Thoroton . So there being a peaceable Meeting in Silence by the High-way-side ( being kept out of their ordinary Meeting-house ) was taken by Richard Taylor Constable , and Richard Greaves and Row ▪ and Wilson Church-wardens of Conton , and had before William Cartwright of Osington , and were fined as followeth , and Warrants granted to distrain , Iohn Cam of Kirsal for himself , his Wife and his Brother Iohn Hall 15 s. and the Money was paid by his Wife's Father William Hall of Maplebeck , who took away Goods from Iohn Cam to satisfie for the same . Iohn Machon of Kneesal for himself & his VVife fined 10 s. and had Goods taken from him to the value of about 10 s. by Thomas Hay Constable of Kneesal , and Samuel Lee Overseer . Ioseph Humphrey of Kneesal fined 5 s. and they took from his Father Richard Humphrey three Pewter-dishes worth about 7 s. by the aforesaid Tho. Hay and Samuel Lee. William Kent of Kirton fined 5 s. and had 5 s. taken by John Prestwood Constable , and Francis Roberts and Iohn Woodcock Officers of Kirton . Roger Noble of Kirsal fined 5 s. which was paid by his Mother in Law Mary Wright of Kirsal . Richard Hind of Wellow jun. fined 5 s. and a Brass-Pan , and a Pewter Flagon worth about 6 s. 6 d. was taken from his Father Richard Hind , by Cuthbert Walker Constable , and Iohn Challerton and William Whitlam Wardens , and Iohn Bullivant and Edward Gilbert Overseers . Iames Hind of Wellow fined 5 s. had a Bed-hilling and a Blanket taken to the value of about 10 s. 6 d. by the same Officers . For a Meeting at Kirsal in the Parish of Kneesal , in the said County of Nottingham the 18th of the 4th Moneth , 1676. which Meeting was peaceable , and in Silence , by the High-way-side on the Common , being kept out of their ordinary Meeting House , the Informers came and took what Names they plea●ed , and they were fined as followeth , by Warrants from Robert Thoroton , Christopher Dent and Robert Wycam being Informers . Edward Wood of Ekrin in the County aforesaid Wheelwright fined 10 s. for himself and his Wife , and 10 l. for the poverty of the Place ( which particularly belonged to none except the Queen , to whom they pay Common Fine ) which 10 l. 10 s. was paid into the Quarter Sessions at Newark the 12th of the 5th Mo. 1676. by the Officers of Ekrin , who took his Timber , and almost all his Houshold goods to the value of the same ; the Officers that distrained were Iohn Hollin Constable , Rich. Townsend senior , William Moor senior . Thomas Peck and The. Machen Thirdboroughs , Martin Cam Overseer , and William Moor junior and Thomas Salmon Wardens . Thomas Oakland of Knapthorp in the Parish of Conton fined 10 s. for himself and his Wife , and 10 l. for the Poverty of the Place aforesaid , and had almost all his Goods taken and sold for 5 l. by Richard Taylor of Conton Constable , Ruhard Greaves and Rowland Wilson Wardens . Iohn Cam of Kirsal in the Parish of Kneesal Wheelwright , fined 20 s. for himself and his Wife , and 40 s. for the Poverty of Michael Embly , Isabel Roberts , Esther Scrimshaw , Roger Noble and Ionathan Humphrey , and 3 l. was paid by VVillam Hall of Maplebeck his Wife's Fa●h●r , who took away Goods for the same , and seized of that little he had left . Iohn Kent of Norlayth●s in the Parish of Rufard Husbandman for being at a peaceable Meeting at Kne●sal the 25th of the 4th Mo. 76. was fin d 10 l. 10 s. and had eight 〈◊〉 Beasts taken from him to the value of 17 l. by Iohn Gray Constable of Rufard . Iames Hind of VVellow Tailor for being at the same Meeting was sined 10 s. and had the Bed-clothes taken from off their Beds , insomuch as the Boy about four Years old , the 2d of the 11th Mon. 75. said , Now I must be fain to lie in my Clothes ; for we have nothing left to hap us ) to the value of about 1 l. 13 s. by Cuthbert Walker of VVellow Constable , Iohn Challerton , VVilliam VVhittham VVardens , and Edward Gilbert Overseer . Richard Hind junior of VVellow for being at the same Meeting was fined 10 s. and they took from his Father Richard Hind a Swine worth about 18 s. by the aforesaid Officers . Edward Wood of Ekrin was fined 10 l. 10 s. for the same account as they pretended , though he was not there at that time , John Warin of Westhorp in the parish of Suthwell and one Johnson of Bingham Informers , who came to the Town and informed the Constable Thomas Hay of the Meeting , and we●t their way , and the Constable was fined 5 l. and a Warrant granted out to distrain by Robert Thoroton for the same , although he had set watch-men to keep Friends out of the House where the Meeting was to have been , and himself came into the yard where Friends were peaceable together , and the Meeting was dispersed soon after ; so he went to the Justice with the Officers that had the Warrant to distrain of him that he might take in the Warrant , and another Townsman William Trulove with him , and they gave in the Names or consented to the Names of Friends that the Justice read to them . The Fines above-mentioned and the Goods distrained was by Warrant from Robert Thoroton of Carcouson , a Copy of one of the Warrants follows . To the Constables , Church-Wardens and Overseers for the Poor of Wellow , and every or any of them . Forasmuch as James Hind and Rich. Hind of the said Town are lawfully convicted before me , for having been present at a Conventicle or Unlawful Assembly , on prètence of Religion , otherwise then by Law is established , in Kneesal , on Sunday , the 25th of June last past ; these are therefore in his Majesty's Name to require you to levy of each of the Offenders 10 s. apiece , being formerly convicted , by Distress and Sale of Goods ; which Sams you are to deliver to me , to be distributed according to Law ; hereof fail not , as you wil answer the contrary at your Peril . Given under my Hand and Seal the 27th day of July , 28 Car. 2. Anno Dom. 1676. Robert Thoroton . The 9th of the 5th Mo. 1676. the aforesaid People being met together to wait upon the Lord at Mansfield , they being kept without the Gates to the Street-ward , which some call Lordswaste , others the King's high-way , and there came three Informers to the Meeting , viz. John Smith of Remson , Edward Simson of Lenton , the third not known by us , and they hearing no Declaration when they came , they sent for the Constable and took the Names of them they knew , and those they knew not they drew out of the Assembly , and put them to the Constable to have them before a Justice , and one Woman when she was put to the Constable did speak some Words to one of the Informers , which he said he would make preaching , so having sent some to one called Justice Stanhope of Linby , they went to Robert Thoroton of Carcouson ( a fit Instrument for their purpose ) who granted Warrants , and fined them as followeth , George Hopkins of Mansfield for being at the said Meeting was sined 5 s. for his own Offence , and 10 l. for the poverty of the Preacher or Teacher , as they pretended , which was but the Woman that spoke to one of the Informers , as aforesaid , for which Fines the Officers took 7 Quarter & 7 Strike of Mault , he being a Maultster , and they came into his House , and looked into all his Rooms and said , they would have all his Houshold Goods , they would not leave him a Spoon . Robert Moor for his Wife being at the said Meeting was fined 10 s. for which the Officers took two pair of Shoes , and one Pair of Boots , the said Robert being a Shoemaker . John Fulwood Maultster for being at the said Meeting was fined 10 s. for his own Offence , and 50 s. for the Poverty of Iohn Bullevant sen and Iohn Bullevant jun. Mary Leadbeater , Thomas Leadbeater and VVilliam Malson , these five lived at S●●gby ; the Officers Names Iames Hardy and Francis VVatson Constables , Thomas Clark and Iohn Pumtree Thirdboroughs . George Cockram of Scegby for his VVife being at the same Meeting was fined 10 s. for which the Officers took an Heifer worth 1 l. and they sold her , as George did hear , for 18 s. not offering to return any overplus again to him ; The Officers Names were Francis Searcliph Constable , and Thomas Urdidge Thirdborough . Robert Grace of Sutton for him self and Wife being at the same Meeting was fined 20 s. Elizabeth Brandrith for being at the same Meeting was fined 10 s. John Blackburn , Samuel Whitworth , Elizabeth Whitworth and Elixabeth Fell , for being at the same Meeting were fined every and each of them 5 s. Margaret Whitworth for being at the same Meeting was fined 5 s. for her own Offence , and 40 s. for the Poverty of Richard Bateman , Joseph-Roberts , Sarah Clay and Francis Clay . Richard Cooper of Mansfield-woodhouse for being at the same Meeting was fined 5 s. for his own Offence , and 10 l. for the Poverty of the Place where the Meeting was kept , it being without the Gates to the Street-ward , as is before mentioned . Thomas Scoaley of Warsop for being at the same Meeting was fined 10 l. for the Poverty of the Place aforesaid . Here followeth a Copy of one of the Warrants . Nott. To the Constables , Church Wardens , and Overseers for the Poor , and Thirdboroughs of Sutton in Ashfield and Hurknal , and every or any of them . Forasmuch as Robert Grace and his Wife , Eliz. Brandrith , Jo. Blackburn , Sam. VVhitworth , Eliz. VVhitworth , Eliz. Fello and Sarah Clay , Richard Bateman , Joseph Roberts , Fran. Clay & Margret VVhitworth of your said Towns , are lawfully convicted before me ●●r having been present at a Conventicle or Unlawful Assembly , on pretence of Religion , otherwise then by Law is established , in Mansfield , on Sunday the 9th of this instant July ; these are therefore in his Majesty's Name to require you to levy of the said Rob. Grace for his own Offence and his said Wife's Offence the sum of 1 l. being formerly convicted ; and the said Eliz. Brandrith the sum of 10 s. for her own Offence , being formerly convicted ; & the said John Blackburn , Sam. Whitworth , Eliz. Whitworth and Eliz. Fello , of every or each of them the sum of 5 s. apiece ; and of the said Margret Whitworth the sum of 5 s. for her own Offence , & the sum of 2 l. by reason of the poverty of Rich. Bateman , Joseph Roberts , Sarah Clay & Francis Clay formerly convicted , by Distresses and Sale of Goods ; which said sums you are to deliver to me , to be distributed according to Law ; hereof fail not , as ye will answer the contrary at your Perils . Given under my Hand and Seal the 25th day of July , 28 Car. 2. Anno Dom. 1676. Robert Thoroton . William Day of Newmenl●as Milner near Eastwood being at a Meeting at Sutton in Ashfield , the 28th of the 3d Moneth , 76. was fined 5 s. for his own Offence , and 10 l. for the poverty of a Preacher or Teacher , there being no preaching or teaching , as the Informers pretended , as the Officers which kept us out of the Meeting-house did testifie before Arthur Stanhope Justice in Mansfieldwoodhouse , and several others affirmed the same , nevertheless the Informers went to Robert Thoroton and he granted a Warrant against the said William Day , and they took away from him a Mare and a Heiser , besides Pewter and Brass , and Bedding to the value of 14 l. 10 s. 4 d. Iohn Smith of Remson , Thomas Sharp of Nework , Ioseph Wilkinson of Nottingham Informers ; Thomas Gristed Constable , Robert Howet and Henry Winfield Wardens , Ellis England Thridborough ; and the said William Day went to Robert Thoroton called Justice to let him know that he was wrongfully fined , and told him that there was neither preaching nor teaching , and if he , would give him leave he could produce several that would testifie to the Truth of it , and the said Iohn Smith Informer standing by said . Did not widow Leadbeater go on with a Narration of words ? And William Day answered , that what words she spoke was in answer to him , and the Justice said , If it was but one word , it was enough . Witnesses to the Truth of this , Bartholomew Mastin , Luke Hanke , Thomas Mee and Ioseph Potter . Edward Wood of Ekrin , in the County of Nottingham Wheelwright , for Contempt of the Ecclesiastical-Court at York ( as is pretended , to answer George Higgins in a certain Cause of Tythes ) was attached by a Warrant from Peniston Whal●y and Robert Thoroton Justices , dated the 2d of March , ●5 . and by Cerificate from Henry Watkinson Official-principal of the afore-said Court ; and 37 s. was paid by Richard Thomson junior of Ekrin , for about 12 s. in the principal demanded . Michael Embly of Ekrin had two Lands of Pease ( worth about 13 s. being all he had ) taken by George Higgins of Ekrin Impropriator , for the pretended Tythe of an Acre of Barley , whereof four Cocks & half he pretended due to him for Tythe . Thomas Farnsworth of Scaftworth for being at a peaceable Meeting had taken from him five Cows worth about 14 l. Robert. Spauld for the same had five Cows taken from him worth about 13 l. Robert Nicholson for the same had one Heifer , worth about 1 l. 3 s. 4 d. taken from him . Zacharias Bower for the same had one Cow taken from him worth about 2l . 10 s. Witness Iohn Camsal , Thomas Denton , Iohn Birks , Iohn Glover . The Officers Names that distrained , William Chapman Constable of Eaverton , Edward Chapman and Iohn Batts Wardens , Iohn Rayner and Francis VVilliamson Overseers , George Gantley Constable and Warden for Scaftworth . Iohn Seaton of Blythe for being at a peaceable Meeting was fined 20 l. and had four Oxen and one Horse takenfrom him worth 22 l. George Greaves for the same Meeting was fined 10 l. 5 s. and had four Cows taken from him worth 13 l. Iohn Wilson for the same was fined 3 l. and had a Mare taken from him worth 4 l. 10 s. Gervase Crease for the same was fined 10 s. and had fourteen pound of pewter taken from him worth 14 s. Distrained by Warrant from Robert Thoroton . The Officers Names are , Robert Williamson and Richard Malken Constables , Gervase Pye and Richard Emerson Wardens , Henry Noedin Overseer , Iohn Brown and Thomas Moresin Thirdboroughs . Witness Thomas Farnsworth , Ioseph Hudson , Iohn Couson . Iohn Torr of Scrooby for being at a peaceable Meeting was fined 5 s. for his own Offence , and 10 l. for the poverty of a certain Blind Man unknown , for one Meeting , and 1 l. fine for another Meeting , both Warrants amounting to 11 l. 5 s. and they took from him 4 Oxen worth about 14 l. 10 s. and another Warrant from Justice Sands for the sum of 10 s. and 1 l. which the Officers run in Charges about selling the Oxen , which they had taken away by Virtue of the other two Warrants , more then they sold the Oxen for , as is pretended ; so they took an Heifer from him worth about 2 l. 10 s. William Kirkby of Geatforth , for being at a peaceable Meeting , had taken from him seven Beasts worth about 12 l. 10 s. By Warrant from Robert Thoroton . Adam Hut●hinson and Charles Tollet Constables , William Br●fit and George Norman Wardens . Witness Iohn Raganal , Peter Ancliph . Note , There was formerly taken on this Account , from several Innocent Persons in this County , Goods and Cattle to the value of 695 l. and upwards ; and two Persons great Sufferers formerly , appealing to the Sessions , they ordered them their Money again , but this great persecuting Justice , Peniston Whaley , fraudulently detains 60 l. in his Hands , contrary to the Orders of Sessions . John Seaton of Blythe , for having peaceable Meetings at his House to worship the Lord , was fined 20 l. and 10 s. for himself , and 35 s. for his Wife 's being at four Meetings , and 5 s. for his Servant , in all fined 62 l. 10 s. and had his Goods distrained , viz. All his Houshold Goods , Horses , Ma●es , Kine and Swine , his Carts and other wooden ware , with old Wood , Stone and Brick , to the Value of 100 l. and upwards . The Officers Names that distrained , Robert Williamson , Richard Malkin , Constables ; Richard Emerson , Gervase Pye , Wardens ; Henry Nodin , Overseer for the Poor . George Greaves of Blythe Shoemaker , for meeting peaceably at the House of John Seaton , was fined for himself 40 s. and for the Poverty of several other Persons , and four unknown , 4 l. 10 s. and they distrained of his Goods , as Bedding , Pewter , Shoes and Boots , by the above said Officers , to the Value of 11 l. and upwards . George Greaves for being at a peaceable Meeting at John Seaton's , was fined 10 s. and 3 l. by Reason of the Poverty of six other Persons , and 10 l. by Reason of the Poverty of the Owner of the Place ; and they took in Hay , Corn , Barley , Mault , one Mare , two Swine and a Calf , and Houshold goods to the Value of 25 l. and upwards . The Officers Names that distrained , Richard Boulton and Robert B●llyet , Constables ; Gervase Pye and Richard Emerson Watdens ; John Malkin and Michael Judson , Thirdboroughs ; Henry Nodin , Overseer of the poor . Gervase Cressie of Blyth● being one of the Overseers of the poor , for Neglect of his Office , because he did not assist them in breaking up the Meetings of the said People , was fined 5 l. for which Fine Christopher Snowdin High Constable , took from him two Cows , and other Houshold Goods , and one Bundle of Candle weke , in all to the Value of about 9 l. 4 s. Henry Upton of Harworth for being at a peaceable Meeting was fined 20 s. for himself and his Wife , and 6 l. 10 s. by Reason of the Poverty of thirteen other Persons named in the Warrant , and had two Oxen and three Cows taken from him , worth about 14 l. William Kirkby for being at a peaceable Meeting in the high-way , the said People being kept out of their meeting house , was fined 10 s. for himself , and 10 l. by Reason of the Poverty of the owner of the Place . For which Fine the Officers took from him six Beasts and five Horses and Mares , with the rest of his Goods in the House , to the value of 25 l. and upwards and sold in the presence of Richard Champio● , John Ridginal , John Wilson ; Officers , John Champion , Edward Tomlinson , Constables . Joseph Hudson of Mattersey for being at a peaceable Meeting , was fined for himself 10 s. and 6 l. 5 s. by Reason of the poverty of twenty five unknown Persons ( then and there present , as the Warrant specified ) and the Officers distrained for the said Fine , 5 Cows , 10 Swine , some Pewter and Bras● , 2 Beds with Furniture , and other Houshold Stuff , and a parcel of Corn , and a parcel of Hay , to the value of 12 l. 10 s. by Thomas Barker Constable ; William Morley and Henry Iessop Wardens . witness William Broundley , George Goodyear ; All the afore-said Goods and Cattle were distrained by Warrants granted by Robert Thoroton . Thomas Farnsworth being impannelled upon a Jury at a Court-Leet , and because he could not swear , was fined 3 s. 4 d and had a pewter Dish taken from him worth about 4 s. 6 d. Iohn Birks for the like had a Flaggon taken from ●im worth about 5 s. 4 d. Zacharias Bower for the like had two pewter Dishes taken from him , worth about 6 s. These taken by Roberts Graves the Bishop's Bailiff . Iohn Birks of Scaftworth for being at a peaceable Meeting with several other Friends , though kept out of the Meeting-House , and driven into the Street , was fined 10 s. for himself , and 10 l. by Reason of the poverty of the Owner of the place , ( though it was in the Street or High way ) and he had taken from him five Cows , worth about 14 l. 5 s. Zacharias Bower for the same was fined 10 s. for himself , and 10 l. for the poverty of the owner of the Place , and had taken from him five Cows , worth about 15 l. by Warrant from Justice Sands . The Officers Names , William Chapman Constable ; Edward Chapman , Iohn Bates Wardens ; Iohn Raynes and Francis Williamson Overseers for the poor . Witnesses , Robert Spanold , Robert Nickelson , Edward Ieptson . Thomas Denton for being at the same Meeting fined 10 s. and had Goods taken from him to the value of about 17 s. Thomas Fa●nsworth of Scaftworth , for being at peaceable Meetings was fined 10 s. for himself , and 3 l. for the poverty of 12 unknown Persons ; and by another Warrant 10 s. for himself , and 10 l. by Reason of the Poverty of the Owner of the Place , by Warrants from Peniston Whaley , and his Goods were distrained and sold ; first , three Horses , one Mare , two Cows , four Calves , one parcel of Rye and a parcel of Barley , two parcels of Hay , his Carts , Ploughs and Horse-Harness , and other things in the Yard , at 28 l. 6 s. 4 d. Also within the house four Beds and several Houshold Goods at 12 l. 4 s. 8 d. Iohn Birks of the same , for 20 s. Fine , had a Fillie taken from him , worth about 1 l. 15 s. Zachariah Bower of the same , for the same Cause was fined 13 l and had taken from him seven Horses and Mares , five Calves , three Carts , two Ploughs and one Harrow , with Horse-Harness , Hay and Corn , and Wood at 20 l. 8 s. 4 d. Goods in the House , as four Beds , Pewter and Brass , and several other Goods worth about 16 l. 4 s. 2 d. by two Warrants from Peniston VVhaley . The Officers Names , William Chapman Constable ; Iohn Raines , Francis Williamson Overseers ; Iohn Bates , Edward Chapman Wardens ; and George Gantley Constable of Scaftworth , all of Everton . Witnesses Robert Nickelson , Edward Ieptson , Robert Spanold . Henry Upton of Harworth , for being at a peaceable Meeting at Blythe , was fined 10 s. for himself , and 10 l. for the poverty of the Preacher ( as they pretended ) and the Officers made Distress , & ●sold all his Goods & Chattels which he had left , for the raising of the said sums , by Warrant from Robert Thoroton . The Officers Names , John Ellis Constable ; Thomas Rowood and Robert Sissans Wardens ; Robert Fetherly and John Ellis Overseers : VVitnessed by Bartholomew White senior , George Wagstaff , Charles Hopkinson . John Birks fined 20 s. for being at two peaceable Meetings , and had a Mare taken from him , worth about 40 s. Thomas Denton for a Fine of 5 s. had taken from him two Calves , worth about 40 s. by VVarrant from P. Whaley ; witness Thomas Saintpall , Dorothy Gledge . Edward Hickson of Tickhil for being at a peaceable Meeting was fined for himself , and the Poverty of two others 30 s. and had taken from him an Heifer , worth about 3 l. 5 s. John Lambert of Tickhil for being at a Meeting was fined for himself and the poverty of five more persons , 3 l. and they took from him an Heifer worth about 3 l. 10 s. by Warrant from Ralph Knight . The Officers Names that distrained , James Houson , Samuel Scorar Constables ; John Bradford , Richard Hole Overseers ; William Lee Church Warden ; witness John Bradford , John Hickeon , Elizabeth Ties , Iohn Fairf●ot . Gervase Lambard for being at peaceable Meetings at Blythe was fined 40 s. by Warrants from Peniston Whaley , and they distrained his Goods , viz. Some Pewter , Brass , his Beds and Bedding , with some Leather and his Working Tools , with all other Goods in the House , with his Hay , to the Value of about 8 l. Iohn Camsal fined 30 s. for being at peaceable Meetings , and had taken from him some Corn in the Barn , with two Beds and Bedding , with other Goods to the value of about 10 l. The Officers Names , William Chapman and George Gantley Constables ; Edward Chapman and Iohn Baytes Wardens ; Iohn Raines and Francis VVilliamson Overseers of the poor . Witnesses , I seph Camsel , Thomas Saintpal , George Flecher . The 22d of the 10th Moneth , 1676. an Account of Goods then taken from VVilliam Emley of Mansfield in the County of Nottingham Mercer , for a Fine of 10 l. 5 s. for being at a Meeting the 17th Day of the same , at Hucknal-Hoofet , in the parish of Sutton in Ashfield , and thereof convicted the 19th of the same , by Iohn Smith , one Sharp and Obadiah Anthony Informers , before Robert Thoroton of Carcouson , in the County asore-said , Justice , viz. 10 l. for the poverty of the Preacher , and 5 s. for him elf , and by Warrant from the said Robert Thoroton directed to Thomas Innocent and Francis VVatson Constables ; Richard Burbidge Apothecary , John Garner Mercer , Ralph Croshey Dyer , Thomas Wheat Butcher , Overseers of the poor ; George Cook Malt-maker , and John Clay Tanner , Church-Wardens ; John Plumtry and Thomas Clerk Thirdboroughs , all of Mansfield in the County aforesaid ; he had Shop Goods taken from him to the value of 23 l. and upwards . George Hopkinson for being at the same Meeting was fined 10 s. for which he was distrained , by Thomas Innocent Constable , Iohn Plumtry and Thomas Clerk Thirdboroughs , as followeth , one Coverlet worth 10 s. one pewter Candlestick worth 1 s. one Chair worth 4 s. A Relation of a Notorious Piece of Deceit , acted by the Persecutors of these poor affl●cted People called Quakers in this County . Upon the 26th Day of the 9th Mo. 76. some of the said People being peaceably assembled together , in the parish of Blythe and waiting in Stilness and Silence upon the Lord , there came in amongst them one Edward Butterworth , who sate down a while amongst them , till the Informers came in , viz. Iohn Smith , Obadiah Anthony and Thomas Sharpe ; then Edward Butterworth stood up and said , Blessed be the Peace-makers , with some other words that were not understood , by Reason Tohmas Sharpe one of the Informers pulled him forth , the Constable meeting them near the Door , asked why they pulled him out ? the Informer said , If another speak I will pull him out also , so the Officers had this pretended Preacher before Justice Sands , who upon Examination said , He lived at Broughton within eight Miles of Lincoln ; but there being some Suspition that he was a Cheat , ordered the Officers to secure him , and to bring him before him again next Day ; where before the said Justice Sands and Sr. Ralph Knight , being again examined he still said , he lived at Broughton , and Thomas Sharp , one of the Informers being asked upon his Oath , whet her he knew the said Butterworth , did affirm , He never saw him before in all his Life ; but a Certificate was produced before the Justices to prove they both lived in Newark , a Copy of which is as follows . This may certifie whom it may concern , that we whose Names are under-written do testifie , that Edward Butterworth and Thomas Sharpe of our Town of Newark , are very well acquainted , and very near Neighbours , living together in our Town , and both in a Street , most of our Town well know it . John Milnes . Thomas Merryweather . After Examination the Justices seeing their Deceit , committed Butterworth to Nottingham Goal , except he found Sureties to appear at Redford Sessions , and as the Constable was conducting this pretended Quaker to the Goal , Smith and Anthony two of the Informers being with him , he rode away from the Constable ; but about three Dayes after he went to Justice Sands , and Obadiah Anthony and Thomas Sharpe two of the Informers with him , who were bound for his Appearance at Redford Sessions . A short Relation of the Proceedings of the Justices of the Peace , at Nottingham Quarter-Sessions , the Eighth Day of the Eleventh Moneth , 1676. Where many of the People of God , in Scorn called Quakers , came to appeal for Justice from the Illegal Proceedings of the Cruel Informers , who acted by Virtue of several Warrants granted forth by Robert Thoroton Justice of the Peace ; there being about 20 Appeals which were promised to be tried at this Sessions , and but three of them put in , the manner of their Trials was as followeth , as near as can be remembred . Upon the 8th day of the 11th Mo. as afore-said , the Court being sate the Council for the Informers spoke to the Justices and the rest of the Court , that it would be a Dishonour to the King , and to his Honourable Justices of Peace , that the Appeals should be tried ; for if they were , it was as much as if the Iustices had not done according to Law , and if it should be brought in for the Appellant , it would be a Dishonour to them , or Words to that Effect . The Council for the Appellant , It is not any Dishonour to the King , or his Justices , but whether the Informers acted according to Law or no , that is the Question ; and if any look upon themselves to be grieved contrary to Law , they may be tried by a Iury of twelve men , which the Law doth allow ; and further , he desired the Tryals might be in the Informers Name , and not in the Name of the King , but it would not be granted . So when the Justices had ordered the Appeals should go on to Tryal , a Jury was impannelled and sworn , and the Warrant of Robert Thoroton's Conviction of the Meeting at Blythe such a Day , betwixt the King of the one Part , and Iohn Sayton and the other Appellants on the other part , by which Warrant the said Iohn Sayton was fined 20 l. for suffering a Conventicle at his House ( as they said ) in the Parish of Blythe . So the Witnesses were called and sworn . Witness , I was there on that Day , and there were several People met , but were all silent , and no Words spoken amongst them but did not see Iohn Sayton there . Council for the Appellant , Now in the first place , forasmuch as there was neither Preaching , Praying nor Reading , as their own witness doth testifie , therefore it was no Conventicle . 2dly , Being they cannot prove he was there , therefore how can it be judged , that he did either wittingly or willingly consent to that Meeting , if they could make it a Conventicle , with much more to that purpose . Informers Council , Now as to the first , although there was neither Preaching , praying nor Reading , yet it was evident enough that they met under a pretence of a Religions Exercise , & seeing there was more then five , & not of Iohn Sayton's Family , therefore it must needs be a Conventicle . And as to the 2d , seeing they cannot prove he was there , we must leave it to the Consciences of the Jury , whether he did willingly consent to that Meeting , or no. So when the Council had spoke on both sides , Peniston Whaley one of the Justices , who sate in the Chair , as Judge of the Court , stood up and spoke to the Jury to this Effect , and said , Although there was no visible Exercise that can be proved , yet the Quakers say , they worship God in Spirit and Truth , and we know their Manner is , to sit sighing and gr●aning , and such like dumb Actions ; and did very much labour to insense the Jury ( not like an Impartial Judge ) and told them , They must find it for the King ; and so the Jury went forth in Order to bring in a Verdict . So another Jury was impannelled , in Order to a second Tryal of Iohn Sayton's , he being sined 20 l. more for a Meeting in the parish of Blythe as aforesaid ; so the Witnesses being sworn , their proceedings were much like the former , only one passage is to be taken Notice of , concerning one Thomas Sharp an Informer , who not long before did forswear himself before a Justice of Peace in the County , and Evidence being ready in the Court upon his Oath to testifie the same , in Order to invalidate hi● Evidence , was called to know what he could say concerning Sharp , but the informers Council would not suffer him to speak to that Matter , but instead thereof , asked the Witness several ensnaring Questions , and Sharpe's Testimony was taken . Counsellor Leake being for the Appellant , asked the said Thomas Sharpe , VVhether he was to have part of the Fine by the Oath he had taken ? and he said , Nay : He was then asked , VVhat he did at Blythe that day , and what was his Rusiness ▪ and he answered , To look after Meetings . So this we leave to sober People , to judge whether he was concerned or nay , he being one of the Informers . Note also , That Iohn Sayton was above Sixty Miles from home the ●ame day that he was fined 20 l. as was made appear in open Court by substantial Evidence . So the Jury went forth , and the first Jury immediately came in with a Verdict . Then they were asked , If they were all agreed ? Jury , And they said , Yes . Court , VVho shall speak for you ? Jury , Our Fore-man . Court , Do you find it for the King or for the Appellant ? Jury , For the Appellant . Upon this Verdict coming in , Penistone VVhaley , one of the Justices ( the rest of them being pretty moderate ) bid them Go forth again ; but one of the Jury-men stood up & said , They were agreed , and they had considered it very well ; whereupon he fell into a great Rage , and flung off the Bench , and said , You deserve all to be Hanged , and said , they were as ill as Highway-men , and Cursed them , and further said , as if He hoped the King would take away Iuries , for this way will not do . Then Lawyer Athrop , the Appellant's Atturney , answered and said to the Court , You know how Iudges have been reproved for threatning Iuries , and striving to force them contrary to their Consciences , or words to this purpose . So the second Jury came in , and was asked , If they were agreed ? They said , Yes . Court , Do you find it for the King or the Appellant ? Jury , For the Appellant . Which Verdict was to the great Satisfaction of most people , who had heard or known of the Informers Cruelty and Ungodly Proceedings . Upon the nineth day , being the next Morning , the Court sate , again , and proceeded in order to a Tryal of VVilliam Hudson's of Little-Greenley , near Redford , for which he stood convicted by Robert Thoroton , and fined 20 l. and VVilliam Hudson was called , and did appear , and was bidden to come up to the Bar , but as he was coming up , one pulled off his Hat , and Penistone VVhaley seeing that , bid give the man his Hat again , so VVilliam put it upon his Head , and for so doing P. VVhaley fined him 5 l. and committed him to Prison , and said , VVe need no Iury for that . Note , That these two former Juries were impannelled by the Sheriff according to Law , being all substantial Men , without Exception when they were sworn , and only intended to try the Causes depending ; but the judicious Care of the Jury men not suting the Humour of some of the Justices in bringing in their Verdicts the day before , must now all be turned off , and to work they go to impannel a new Jury to answer their Ends ; and one Billige was called and placed the Fore-man , which is or hath been Bailiff to P. VVhaley , and one Howett that is his Clark , and others whom they pleased . So the Jury being sworn , and the Witnesses also , which were two Informers , viz. Thomas Sharpe and Obadiah Anthony , and another poor man , which did say , VVe saw many people met together about sixteen , but they were silent , without speaking any words ; but they could not say , they saw William Hudson there . Thomas Sharpe was asked , If he knew William Hudson ? and he said , Yea , and that is he , pointing at one , of which several took notice of him , VVilliam Hudson being then in Prison [ A Notorious Forsworn Informer . ] The Appellant's Council seeing their Illegal Proceedings in impannelling another Jury , whom they pleased , and would not admit of any Exception , nor have regard to Law , would plead no more , but did forthwith rise up , and said , If this be your Law , I have done , or words to that purpose . But the Informers Council made use of his Silence and Departure to their own unjust Ends , & wronged him , saying to the Jury , You are upon the Matter of Fact , and you see the Case is so clear that their Council hath nothing to say ; therefore you need not stand long about it , but bring it in for the King. So the Jury went out , but notwithstanding their illegal choice of them , in hopes of a speedy and free Verdict to answer their Ends , yet it proved far otherwise , as will be manifest in the sequel . For after they had waited a long while , and the Jury came not in , they sent a Bailiff to know if they were agreed ? then he returned and said , They are not agreed , and they think they shall not agree . So when they had waited very long , and had done their other Business , they sent again to them , That if they would have Information in matter of Law , they would inform them : So the Bailiff brought them into the Court , and Penistone Whaley said , Are you agreed ? and Billidge the Foreman said , We are Eight that would bring it in for the King , and there are Four that will not agree thereto . Penistone Whaley , Why , what Four are these that will not agree ? One of them stood up and said , In the first place , I am not satisfied that William Hudson did wittingly and willingly consent to the Meeting at his House ; and 2dly , there being neither preaching nor praying , nor any visible Exercise of Religion , it cannot be a Conventicle . The Informers Atturney said , That as concerning it being a Conventicle , the Quakers themselves did grant , and several of them that w●re at that Meeting had paid their Fine . Note , This was false ; for none that were at that Meeting had paid any Fines ; but by virtue of Robert Thoroton's Warrant the Officers and Informers had taken their Goods , and because they did not put in their Appeals , this is called a Confession of the Fact. And so they went out again , but could not agree , and about Eight by the Clock at Night one of the four being weak , and ill of a Cold , and wanting Refreshment , something condiscended , partly through the Threats of Penistone Whaley , threatning them , who said , If they could not agree , there they were likely to stay until they dy●d , and as one dyed they would chuse another , until they were all Dead . So at last they delivered in a Private Verdict against the Appellant , after the Court was adjourned which t●e Justices receiving , charged the Jury to appear the next day at Newark ; Sessions in open Court : So the next day the Jury appearing at Newark , some of them being dissatisfied with what was done , desired to know of the Justices , If it was not lawful to go out again , that they might consider better of it , in regard they had agreed to a private Verdict , because they were threatned to be kept without Meat Half a Year , and believing the other part of the Jury would have more Liberty ? But the Justices told them , It was not lawful to do it , but was a Cheat to the King , and a Dissembling with God Almighty . But the Appealant's Atturney desiring to prove the Lawfulness of it , was threatned to be Bound to his Good Behaviour if he spoke anything before the Verdict was delivered in open Court. So at last they were forced again to condiscend , and the Verdict was given in against the Appealant , although it was contrary to their Consciences , being Forced thereunto , as some of them declared in open Court , and to this day some of them remain dissatisfied . So the Court being now sate at Newark , and a Jury impannelled in order for another Tryal of William Hudson , he being the Appealant , the Goaler gave William Hudson leave to be there . The Jury being now impannelled , Pen. Whaley gave his Judgment , and said , Although that there were no words proved as Preaching , it must be found for the King , if you believe they were met to worship God ; for ( said he ) some worship one way , and some another , and the Quakers Worship is dumb Worship . And Robert Thoroton ( another of the Justices ) said , The Quakers Worship is with Sighs and Groans which cannot be uttered . Whereupon one of the Jury-men desired to be satisfied , for said he , It may be they met not to worship God , but were sa●e Sighing and Mourning for their Abominations . Robert Thoroton replyed , That 's the Quakers Worship , the Wickedest Thing in the World. But said the Man , I would gladly do Equity . Robert Thoroton replyed , YOU HAVE NOTHING TO DO WITH * EQUITY . * How shall the Oppressed come to have Justice done them , when the Court they appeal to told the Jury , THEY HAVE NOTHING TO DO WITH EQUITY ! So they went out , and some of the Jury being not satisfied concerning the Meeting , being it was in Silence , did think to have found it for the Appealant , as they have confessed ; but presently they procured one Obadiah Anthony , an Informer , who told them , That there was Preaching , and they were kn●●led down upon their Knees : So then they concluded against the Appealant . This one of the Jury-men confessed ; and the said Obadiah Anthony was seen with the Jury by John Sayton and Samuel Ell●z of Newark , and Francis Hawoth , and many others , and one of the Bailiffs standing by with a Candle . So when the Jury brought it against the Appealant , then they gave William Hudson his Liberty . So complaint being made to the Court , That the Informer was allowed to be amongst the Jury , which made Thirteen ; their Answer was , Charge the Bailist to look better to the next . Also , when John Sayton's Appeal was tryed at Newark , the Foreman of the Jury , William Arnall by name of Carcouson ( Robert Thorton's Neighbour ) did much Rail in the Court against the People called Quakers ; and one heard him say , I will serve the Quakers turn this time ; we will be troubled with them no more . Several that were called upon the Jury they excepted against , and shewed no Cause why , and would have none but such as were ready to answer their Cruel Ends. So the Appealants seeing their illegal Proceedings , and that wrong Judgment proceeded from them that sate in the place of Justice , notwithstanding all that was said or spoken , and although they cryed for Justice , they could not be heard ; and if the Appealants Atturney ( having no man else to plead for them ) did speak any thing contrary to their Wills , either by excepting against any of the Jury ( which the Law allows , if Cause be shewed ) or any other thing that they did not affect , although lawful , he was threatned to the good behaviour , or some other Opprobious Terms ; so that now having got their Desire upon the Innocent , they went on without Controle ; and the Jury being levened by them , what Appeals were afterwards tryed , were brought in against the Appealants , who having now no other to appeal unto , but Almighty God , did wholely commit themselves , with what they have , into his Hands , being fully satisfied it is for his Name 's sake they now suffer ; and whosoever so looseth either House or Lands , or any other thing , shall in this Life receive a Reward , and in the World to come Life Everlasting . Justice Whaley said at Newark Sessions to the Jury , That if they did believe that the Quakers did meet to MAKE MARRIAGES or TURN PAN-CAKES , they might find it for the Appealant ; but if to WORSHIP GOD , they might find it for the King. Prisoners in the County of York , as followeth . JOshua Smith excommunicated for not taking the Oath of a Warden , pronounced by Henry Watkinson Chancellor and a Capiendo sued out by Thomas Holms Procter , committed the 13th day of the 9th , Moneth , 1673. where he still remains in the Castle of York . Christopher Stockton committed to the Castle of York , by William Rayley Knight , and Francis Driffield , both Justices of the Peace , in the North-Riding of York shire ; their Warrant grounded upon a Statute of Henry the 8th , bearing date , the third of the nineth Moneth , 74. and by Certificate from the Judge of the Consistory-Court at York , Henry Watkinson certifying his Excommunication , and this done at the suit of Thomas Flather Priest of Lestingham , for Substraction of Tythes . Nicholas Raw committed to prison by him called Lord St. Johns and others , by a Significavit of his being excommunicated , at the suit of Tobias West Priest of Grunton , their Warrant bearing date the 7th of the 9th Moneth , 74. Christopher Walkinton of Hutham committed to Prison upon a Capias for nonpayment of Steeple-house Tax , and other Contempts of the Church so called , the 8th of the 11th Moneth , 74. Robert Squire Proctor . Ioseph Trevis of the parish of Owthorne arrested by William Marshal Apparitor , with a Capias sued out by Robert Squire Procter , and committed the 20th of the 11th Moneth , 1674. where he yet remains . Peter Simpson of the parish of Hampsthwaite sued in the spiritual Court , so called , at York by Samuel Sugde Priest of the said Parish , decreed excommunicate by Henry Watkinson Judge of the Court , and a Capias sued out by Thomas Holms Procter , attached by George Haxby of Hampsthwaite Apparitor , and committed the 1st day of the 12th Moneth , 74. William Hudson sued in the spiritual Court , so called , for nonpayment of Steeple-house Tax , by Richard Bolton Warden , and at his own Charge , attached by Christopher Morley Apparitor by a Capias , and committed the 8th day of the 11th Moneth , 73. where he still remains at the City Goal . Matthew VVildman of Celside , in the parish of Horton in Craven , and County of York Husbandman sued in the same Court by Thomas VVilson of Becrofthat , in the parish afore-said Impropriator , for Substraction of Tythe , and for his Contumacy in not appearing to Citation , was decreed excommunicate by H. VV. Chancellor , and a Writ sued out by Thomas Holms Procter , and attached by Robert Banks of Giglesweek Yeoman and Appariter , and committed the 12th of the 3d Moneth , 75. where he yet remains . Thomas Appleton of Huttonrudsby Yeoman presented in the Bishop's Court for not going to the Steeple-house to hear Divine-Service , so called , and not receiving the Sacrament , and for his Contumacy in not appearing to the Citation , was decreed excommunicate by Henry VVatkinson Judge of the Consistory-Court , and a Capias sued forth by Francis Parker Procter in that called the Spiritual-Court , and attached by William Stockdel Appariter , and committed to the Castle of York the 7th day of the 5th Moneth , 75. where he still is a Prisoner . Gervase Key of the parish of Kirkburton was sued in the afore-said Court by Ioseph Brigs Priest of Kirkburton afore-said , in a Cause of Substraction of Tythes , and because he could not give in his Answer to his Libel upon Oath , was by the Judge pronounced contumacious , and certified to Iohn Armitage and Iohn Key Knights , and Francis White , all Justices , by Warrant committed him the 8th of the 5th Moneth , 75. Edward Geor of Thornton , near Pocklington Husbandman was presented in the afore said Court , and for not appearing to Citation was excommunicated , and by a Capias attached and committed ( though old and infirm ) the 15th day of the 5th Moneth , 1675. Richard Carr of Scamston , near New-Malton Husbandman was presented in the afore-said Court for not receiving the Sacrament , and going to hear Divine Service , so called , for which he was cited , and not appearing , pronoūced contumacious , and decreed excommunicate , and a Capias sued out by Arthur Thornton Register to the Bishop , by which he was attached , and committed to prison the 21th day of the 6th Mon. 75. Edward Evans of Nunmoncton near York Yeeman was presented in the Bishop of Chester's Court , by the Wardens , and cited to appear at Richmond before Thomas Cradock Official , and for not appearing decreed excommunicate , and a Writ sued forth by Thomas Lee Procter , and attched by Iames Hague and William Syres senior Bailiffs , by Warrant dated the 9th of the 5th Moneth , 75. and committed the 28th day of the 6th Mon. 75. Honora Skipwith of Skipwith Widow presented in the Bishop's Court at York for not receiving the Sacrament and going to hear Divine Service , so called , was thereupon decreed excommunicate , and a Capias sued forth by Arthur Thornton the Bishop's Register , and attached by William Saire and another , Bailiffs , and committed to prison the 23d of the 7th Mo. 75. John Leightfoot of the parish of Skipwith Husbandman presented upon the same Account , and decreed excommunicate and a Capias sued out by the afore-said Thornton , and taken by the same Persons , and committed the 23d of the 7th Moneth , 75. Iohn Green of Leversedge Yeoman in the parish of Birstal , presented in the Bishop's Court at that time called Easter , in the Year 1674. by Thomas Taylor , Robert Walker , Matthew Smith , Iohn Mann and Isaac Brook for not going to the Steeple ho use and receiving the Sacrament , so called , and thereupon cited , and appearing to the Citation was decreed excommunicate , and a Writ sued forth by Arthur Thornton , and attached by Christopher Morley and William Stockdale , and committed to York Castle the 26th day of the 8th Moneth , 1675. and dyed in prison . Thomas Mitton of the Chapelrie of Ripandin , in the parish of Ealand Husbandman , was presented in the Court afore-said by Samuel White , Richard Royd , Iosiah Siddel , Iohn Bothomley and Ioseph Hoyle , for not going to the Steeple , house and receiving Bread and Wine , and thereupon cited , and not appearing to the Citation was excommunicate , and a Writ sued forth by Arthur Thornton ; he was committed to prison the 26th of the 8th Mon. 1675. William Keddy of Hutham Husbandman , presented in the afore-said Court for not going to the Steeple house & receiving the Sacrament , so called , was excommunicated by Henry Watkinson Judge , and a Capias sued forth by Robert Squire Procter , and committed to prison the 3d of the 11th Moneth , 75. Christopher Wharlton presented in the Bishop's Court at York and for not appearing to Citation decreed excommunicate , and a Capias sued out by Robert Squir , Procter the 3d of the 11th Moneth , 75. William Blossom of Patrington Cooper presented in the afore-said Court and for not appearing to Citation decreed excommunicate by Henry Watkinson Judge of the Court , and a Capiar sued out by Robert Squire Procter , and committed the 5th day of the 11th Moneth , 75. Thomas Billany presented in the Bishop's Court afore-said , and for his not appearing to Citation , decreed excommunicate by the Judge afore said , and a Capias sued out by Robert Squire Procter , committed the 5th day of the 11th Mon. 75. Richard Hancock presented in the afore said Court , and not appearing to Citation decreed excommunicate by the Judge of the afore-said Court , and a Capias sued out by the aforesaid Procter , and committed the 5th day of the 11th Moneth , 75. Samuel Wright of Nedlington Gras-man in the parish of Holden , sued in the Bishop of Chester's Court by Lanc. Clark and John Hewson parish Clarks of Holden , for their Sallery , which at the first was voluntary ; their Demand was 4d . and not appearing to the Citation was decreed excommunicate by Ioseph Cradock Knight Official principal of that Court , and a Capias sued forth , and committed the 9th Day of the 10th Mo. 75. Samuel Pool of Knottingley Yeoman sued by one John Bingley , on the Behalf of the King and himself , for a Debt of 40 l. which the said Bingley saith , he owes to the King and himself ; and by a Writ attached and committed to Pontefract Goal the 18th day of the 11th Moneth , 1675. where he yet remains . Thomas Parkin of Eloughton Husbandman presented in the Bishop's Court at York , and for not appearing to Citation decreed excommunicate , and a Capias sued forth by Thomas Holms Procter ; committed the 7th of the 12th Moneth , 75. Mary Brockbanck of Farndale near Kirkby More-Side in the County of York Widow , aged near fourscore , was sued by Thomas Hardwick Priest of Kirkby-more-side for Substractior of Tythes , and attached by an Exchequer Writ , and committed , to York-Castle the 29th of the 8th Moneth , ●4 . where she yet is Henry Iarret presented for Non payment of Steeple-house Tax , and not appearing to Citation decreed excommunicate , and a Capias sued out by Robert Squire Procter , and committed the 28th Day of the 12th Moneth , 75. Francis Lund , Thomas Salkel , & Thomas Wilkinson , all of Dent in the County of York , but of the Di●cess of Chester were sued in the Court at Richmond , by Leonard Burton Priest of Sedbergh for Easter-Reckonings , which according to their Costom is but 1 d. 1 ob . per head , and for their not appearing to citation , were by the aforesaid Cradock Official decreed contumacious , and a Capias sued out by Iohn Newton Procter , and attached by Robert Banks Appariter , and committed the 8th Day of the 2d Moneth , 1676. where they yet remain . William Redshaw committed to the Castle of York by Henry Go●drick Justice of Peace , at the Request of Henry Watkinson Judge of the Spiritual Court , for his pretended contumacy to the Decrees of the said Court , as saith the Mittimus , committed the 15th day of the 5th Moneth , 76. Isab●l Milner Widow presented for her Non-conformity , and for her not appearing to citation , decreed excommunicate , and a Capias sued out by Thomas Holms Procter , attached by William Stockde ! Appariter , and committed the 10th day of the 10th Moneth , 76. Joseph ▪ Denton Batchellor , near Leeds , presented for his Non-conformity , and for his not appearing to Citation decreed Excommunicate , and a Capias sued out by Tho. Holms Procter , attached by Will. Stockdel Apparitor , committed the 17th of the 11th moneth , 1676. David Nutbrown of Holden Linnen-Weaver , presented in the Bishop of Chester's Court , and a Capias sued out by Th. Lee Procter , and attached by William Marshal Apparitor , committed the 18th day of the 11th moneth , 76. John Lukis of Easingwod-house Carpenter , presented in the Bishop's Court for his Non conformity , and for not appearing to Citation was decreed Excommunicate , and a Capias sued out by Arthur Thornton the Bishop's Register , and committed the 21th of the 10th moneth , 75. All these still continue Prisoners in the County of York . Dyed in York-Castle since the 4th Moneth , 1675. John Brockbank , Son to the before-named Mary Brockbank , and as Servant to his Mother , yet sued with her , and cast into Prison ; he Dyed the 8th of the 8th Moneth , 75. Richard Long sued for Tythes ; Dyed the 25th of the 3d moneth , 76. William Brockbank Dyed about the middle of the 8th mon. 1675. John Green for Non-conformity Dyed the 11th of the 5th Moneth , 76. William Doughty presented by an Informer , one Anthony Atkinson a Butcher in Thorn , sued out a Capias , and another Writ for 20 l. a Moneth , both at the Informers Suit ; he Dyed the 5th of the 10th Moneth , 76. Devon-shire . RObert Welch of Usculum sued for the Non-payment of Tythes to James Holloway Impropriator of the same Parish , and in the 11th moneth last was by him cast into Prison by a Writ de Excommunicato Capiendo . Note , And in the Year 1674. this Holloway sued Robert Welch for Tythes , and though he was kept close Prisoner for the same , yet that did not satisfie this Persecutor's Cruelty , but he caused as many Pease to be taken out of Robert's Field as were worth 2 l. and not long after removed him to London by a Habeas Corpus , and at the Affizes following got an Execution out against him , and took away from the said R. Welch six Oxen , three Cows and one Horse , worth 42 l. the value of Tythes claimed being but 7 l. and still detains him in Prison besides . Note , They returned two of the Oxen again , so that what they kept was computed to be worth 34 l. On the 10th of the 9th Moneth , 1676. for a Fine of 7 l. 15 s. to belevyed on James Taylor , for being at a Silent Meeting in Burliscombe , there was taken of Tenants Goods on his Ground twenty Sheep and two Cows , worth 16 l. by Warrant from Justice Waldrond , Justice Bere and Justice Sainthill , Edward Hurley and Nicholas Dowdney Constables , Robert Cross and Nich. Colman Church-wardens , John Sealey and Tristram Dune Overseers , Henry Rew a Constable and Jo. May Informers ; which Goods were fold for about 8 l. 10 s. to one Capron of Sampford-peverel . Also , by the same Officers there was taken from Clement Colman , for being at the same Meeting , the value of Ten Shillings . Also , from Gawen Taylor , for being at the same Silent Meeting , the value of 10 s. By the Officers of Burliscomb , by Warrant from the same Justices , there is taken from George Russel , for being at the same Silent Meeting , Houshold Goods to the value of 30 s. And many other Warrants are out from the aforesaid Justices , to distrain the Goods of many other Persons , for being at the aforesaid Silent Meeting . Also . their Meeting-House was by Consent of the said Justices seized upon , and kept from them by Force . Prisoners at Exon in Thomas's Parish . James Taylor , the same time they came for his Goods for being at the Silent Meeting , as aforesaid , he was taken up on a Common Process , at the Suit of Justice Bluet and Richard Peacock on the Account of Tythes , & sent to the Sheriffs W●●d , where he is now a Prisoner . Joan Pollixphen of Kingsbridge , who hath been a Prisoner three Years the 15th of the 11th Moneth last past . for the value , as is supposed , of about 4 or 5 s. in Tythes , by Samuel Norcott a Priest , she being first served with a Subpoena by one Christopher Batten a Bailiff , yet she not near him , but was in another County , and for not appearance came forth a Process against her , and took her up , and cast her into the Sheriffs Ward , where she yet remaineth . Elizabeth Phillips by the same Priest was sent to the same Prison on the Account of Tythes , where she hath been a Prisoner three Years , and now the last Week , at the turning of the Ward she was freed . William Wilcott and Thomas Burgin Dyed in the Sheriffs Ward this year , both sent in on the Bishop's Account , for not going to the Steeple-house . Sufferers in Bedford-shire , 1676. JOhn Barton of the Parish of Studham in the County of Hartford Taylor , being rated to a Church levy , as they call it , 2 s. 2 d. it being demanded by Nathaniel Fisher Warden of the Parish , and for refusing to pay the said Nath. Fisher did sue out a Writ of Excommunicate Capiendo , and did him self with a Travailer which he imployed , Arrest the said John Barton in Hartford-shire , and haled him by Force into Bedford-shire ; Bridget Hall , Mary Impi● and Ann Barton being Eye-witnesses of the same ; and carryed him to Bedford Goal , where he hath remained prisoner one Year and fifteen Weeks , notwithstanding he hath a Wife and Six Children . Henry Newman of Seawell , in the Parish of Hauton-Regi● in the County of Bedford , Husbandman , being rated to a Church-Levy , as they call it , 13 d. or thereabouts , and for refusing to pay it the Wardens returned his Name to William Foster Commisary , & was Arrested with a Writ of Excommunication , and the 7th day of the 4th moneth , 1676. by Edw. Gr●●m an Apparritor , and was carried to Bedford Goal , where he hath remained a Prisoner ever since . Thomas Ballard of Elstow , in the County of Bedford , Husbandman , being Arrested by Robert Hawkins Bailiff , at the Suit of Thomas Hilersdon of Elstow , in the said County , for not paying Tythes , was had to Prison , where he hath been a Prisoner seventeen Weeks . Sufferers in Cambridge-shire . TAken from Iohn Prime of Willbrom quond . upon the Account of Tythes , the 18th day of the 8th moneth , 1675. by Thomas Whithand Priest of the same Town , Wheat , Rye and Barley to the value of 18 l. 7 s. 4 d. Taken from Philip Taylor of Cottenham , by Warrant from Thomas Buck Magistrate of Westwick , for being at a Meeting at the House of Robert Mittins at Swa●sey , the 2d day of the 2d moneth ; and for being at another Meeting at Oakington , at the House of Matthew Beezley , the 14th day of the 3d Moneth , by Warrant from the above-said Thomas Buck , for a Fine of 5 l. 10 s. Three Cows , to the value of 10 l 10 s. the Informers were Stephen Perry of Cambridge and Thomas Gilby of Blunsom in Huntington-shire ; the Constables Will. Meadle , Thomas Smith and Stephen Fulston : These Goods above-mentioned were distrained upon the 29th of the 7th Moneth , 1676. Taken from Matthew Beezley of Oakington for a Meeting at his House upon the 2d day of the 2d moneth , 1676. by Warrant from Thomas Buck of Westwick Magistrate , for a fine of 9 l. three Cows and one Horse to the value of 11 l. 10 s. the Goods were strained upon the 24th of the 5 th mon. by William Crosbee and Stephen Linton Constables , Stephen Perry Informer of Camb. Thomas Gilby of Blunsom in Huntington-shire . Upon the 20th day of the 1st Moneth , 1676. George Taylor of Chesterton was carryed to Prison to Cambridge Castle by Christopher Wilson Bailiff , by a Writ de Excommunicate Capiendo , sued out by William Linnet Priest of the same Town , and remains Prisoner to this day for Tythes . Upon the 13th Day of the 11th Moneth , 1676. Iohn Wash Tayler of Castle-Camp , was carryed to Prison by Iohn Bargin Bailiff , upon an Attachment by Priest Holles of the same Town , where he remains a Prisoner to this day for Tythes . Upon the 19th of the 5th Moneth , 1676. John Prime of Willbrome quond , was carryed to Prison by Iohn Curbey Bailiff , by an attachment at the suit of Thomas Whithand of the same Town , Priest , where he remains a Prisoner to this day for Tythes . Upon the 2d day of the 6th moneth , 1676. Gabriel Walker of Swofham Bulback , was carryed to Prison by Abraham Akerson Bailiff , by a Capias Capiendo , at the suit of Iohn Sowersby , Priest of the same Town , for Tythes . Robert Rull of Rampton , a Prisoner for small Tythes . Sufferers in Norfolk the 22d Day of the 10th Moneth , 1676. WIlliam Barber of Gissing in the County of Norfolk , Prisoner upon a Writ de Excommunicato Capiendo , at the suit of Iohn Gibbs Priest of Gissing , who was arrested the 17th day of the 7th moneth , 1674. for a small matter of Tythes , who remains a close Prisoner . Iohn Norris and Henry Peed of Northwalsham , Prisoners upon a Writ of Common-pleas , at the suit of him called Esquire Beacher Impropriator , were committed to the Castle of N●rwich the 15th day of the 3d moneth , called May , 1675. for Tythes . Also , they had a Writ of Excommunicate Capiendo laid upon them the 19th day of the 4th moneth , called Iune , 1675. at the suit of Thomas Clendon Curate , in the Name of Henry Gooch Vicar of Northwalsham , for small Tythes and Offerings , where they now remain Prisoners . Iohn Hart and Matthew Bacon of Northwalsham , Prisoners upon a Writ of Excommunicato Capiendo , arrested the 24th day of the 5th moneth , called Iuly , 1675. at the suit of Tho ▪ mas Clend●n Curate in the Name of Henry Gooch Vicar of Northwalsham , for small Tythes and Offerings , and are there kept Prisoners . Francis Gardiner of Tivitshall in the County of Norfolk , a Prisoner by an Attachment out of the Exchequer , was arrested the 24th day of the 6th moneth , called August , 1675. at the suit of Christopher Burrel Priest of Tivitshall , for Tythes , and brought to the Castle of Norwich , where he now remains a Prisoner . Bartholomew Howling of Shipdam in the County of Norfolk , committed to the Castle of Norwich upon an Assize - Process in the 6th Moneth , called August , 1676. and three dayes after he was in custody there was brought i● upon him a Writ of Excommunicato Capiendo , where he now remains . Nich. Phillips hath been a Prisoner about Nine Years for Tythes , at the suit of Edward Barnard Priest of Diss , and also a Sessions Process . Matthew King , William King and Stephen Wicks , are Prisoners for Tythes , and have so continued Fourteen or Fifteen Years , or more . Francis Dix of Great-Ellingham in the County of Norfolk , was arrested about the 11th moneth , 1669. by a Common pleas Writ for Tythes , at the suit of Henry Harman Farmer to the Impropriator , who lives at London , and brought to the Castle at Norwich , who notwithstanding his Imprisonment , was sued to an Out ▪ lawry by the said Harman , and being stopt , he brought a Tryal down to Thetford Assizes in the year 1676. and had trebble Damages given him , which was 28 l. 16 s. for which there was taken from him by the Bailiffs of the Hundred , Cattel and Goods to the value of 40 l. Mary Satterthwait of Pullam Market in the County of Norfolk , Widdow , was sent to Norwich Castle the 20th day of the 3d moneth , 1676. at the Suit of Doctor Starkey ( so called ) Priest of the same Town , upon a Writ of Excommunicato Capiendo , who is since released . Thomas Mathewman of East Deerham in Norfolk , was arrested the 28th day of the 5th moneth , 1676. for Tythes , at the suit of Richard King the Impropriator , and brought to the Castle at Norwich a Prisoner , in which Imprisonment he was brought to his Death the 7th of the 9th moneth following , whose Wife through tending of him and watching with him , it being a Noisom Place and Cold Season , shortly fell Sick , and Dyed the 17th of the 10th moneth following , whose Blood cryes against the said Rich. King Impropriator . Taken from Samuel Pyke of Hingham in the County of Norfolk , in the Year 76. for Tythe for the said Year , by the Servants of Robert Sippins Priest there , of Winter Corn and Summer Corn to the value of 3 l. 10 s. Sufferers in Norwich . On the first of the moneth called March last , John Shapen jun. for being at a peaceable Meeting to wait upon God , in Norwich , the 27th of the 12th moneth last , had taken from him , by one Beak and Iohn Stone Constables , by a Warrant from Iohn Manser then Mayor , John Tennyson and Charles Tennyson Informers , 5 pair of Shoes called Flyers and a Cake of Tallow . Ditto John Fedman , for being at the same Meeting , had taken from him by William Poole Constable , goods worth 8s . 6d . Iohn Dilerance , for the same Cause , had Goods taken worth 10 s. for a Fine of 5 s. by Edward Trull Constable , VVilliam Chessen Overseer , and Tho. Leman Church warden . Ditto , Anthony Alexander , for being at the same Meeting , was fined for himself , and the third part of 20 l. for the House , and had as many Splightings or Hides taken out of his Fat 's as were worth 8 l. 17 s. Note , Erasmus Cooper entring Anthony's House , in a suddain surprizing manner , said to the Man's Wife , who was big with Child , He came to seize all she had for the King. She said , That was hard , to seize all for 7 l. fine . He replyed , He would not leave her a Bed to lie on . And he went to the Shop Door , and finding it locke , he fetcht a Pickax , and broke it open , and he and the rest of his Companions were so Cruel and Unneighbourly , that it caused Tears to trickle down the Cheeks of some of the Neighbours , who be held them ; the Names of his Assistants are Nic. Becket Constable , Rob. Clark Warden . Edward Cullier Overseer , Edw. Makins and Richard Pye. In the 3d moneth last , the same Officers , accompanyed with two others ( viz. ) Isaac Wolfill and Nath. Po●der Overseers , went into the Yard of the said Anth. Alexander privately by the Crick side in a Boat with a Warrant from I. Manser Mayor and Francis Bacon Steward , for the third part of 20 l. being a Fine imposed on him for the Cause aforesaid , for which they took 7 dozen of Calf-Skins worth 8 l. 8 s. and commanded his Man to assist them to pull the Ware out of the Fat 's , which he refusing to do , they gave him abusive words ; Anthony said , It was unreasonable to require the Man to assist in taking his Master's Goods from him ; Rob. Clark answered , They were their Goods . Robert Hutchison , on the 4th of the 5th moneth last , for being at a Meeting , had Houshold-Goods taken away to the value of about 7 s. by Warrant from Tho. Checkering Mayor , by Rich. Lusbrook and Iohn Allen Constables , and Iohn Freeman Warden , and Christopher Hastead Overseer . Samuel Duncon , in the 5th moneth last , had taken from him for meeting to worship God , Houshold goods and Wares to the value of 42 l. 19 s. 5 d. by Warrants signed by Francis Bacon and Iohn Manser Mayor ; and John Crow and Gamaliel Sugden Wardens , Tho. Southgate jun. Edw. Mayhew Overseers , VVilliam Poole pretended Constable , Charles Tennyson Informer , Tho. Giddens Carter , Tho. Woods , John Brown and Robert Phebee Helpers , together with the Hang man. Note , The aforesaid Officers took Possession of Samuel Duncon's House , and there kept Night and Day , from 7th day in the afternoon till 2d day in the afternoon , loading away his Goods , as if they had been their own , & breaking up Locks at their Pleasure , keeping Samuel's Wife , who was big with Child , as a Prisoner in her own House the first Night , not suffering her to speak with any so much as at the Door , nor any to come to her till some of the Magistrates being spoken to to abate it ( for ' Shame and Cry of the People ) ordered it . And the Reader may take notice of the Insolency and Vileness of one of the aforesaid Informers , who boastingly said , He would make the Mayor wait upon him as often as he would at his Pleasure : Oh a sad Age ! that such ungodly , vile , idle , prophane Men should be encouraged thus to vaunt themselves against , or rather over the Magistrates of this Nation , whose Sword in Justice ought to be a Terror unto them , they being Evil-doers in the Sight of the just God , who hates Oppression , and in the Sight of just Men ; and it s to be lamented , that under Officers are forced to proceed in making Havock of their peaceable Neighbours Goods against their Consciences , to satisfie those greedy Informers ; as witness the aforesaid Pool Constable , when he went with the Informer to the Meeting in Norwich the 16th of the 5th month , & hearing the Truth declar'd , he cryed with Tears in his Eyes , VVhat shall I do ? I know the Power of God is among you ; and told the Informer , That if there were a Curse hung over any people upon Earth , it was over the Informers ; and said to S. D. afterwards , That he confest he had sinned against his Conscience in doing what he did . And Note further , That since the taking of the said Samuel Duncon's Goods , John Tennyson , one of the said Informers is laid up in Prison upon an Execution for Debt ; and he hath confest , He never prosper'd since he took in hand that Work ; and said , He knew not what to do ; and said , If he were at Liberty , he would never meddle more . So people may see how badly his Ill-gotten Goods prosper with him . Note , John Crow would not suffer an Account to be taken of the Goods he & the rest of them took away of Sam. Duncon's , but when a Man was taking an Account , he scatched it from him , and put it in his Pocket ; and the said Crow finding Sam. Duncon's Shop set open the Second Day in the Morning , shut it up again himself ; thus acting like Plunderers in Time of VVar , which is a Shame Magistrates , that they should suffer such things in Times of Peace . Since the other Account , Nich. Becket Constable , Rob. Clark and Robert Sellers Wardens , Nathanael Ponder Overseer , by Warrant from Tho. Chickering Mayor ( for a Fine of 10 l. imposed upon Anthony Alexander for the Meeting house ) did with the Help of Andrew Cooper and William Drayton , carry away from the said Anthony 15 Splitings , worth 9 l. 15 s. four Horse-Hides 1 l. 10 s. and 11 couple of Wombs worth 14 s. 8 d. in all to the value of 11 l. 19 s. 8 d. Sufferers in Westmoreland . DOrothy Middleton of Lupton , within the Parish of Kirbylonsdale and County of VVestmoreland , an ancient Widow of the Age of Sixty four Years , was sued in the Bishop's Court of Chester , by Henry Hoyle Priest of Kirbylonsdale afore said , for Easter Reckonings demanded by him to the value of 3 s. by the year for three years ; and upon a Writ of Excommunicato Capiendo , was for the same arrested , and carryed to Prison at Appleby in the said County , the 24th day of the 12th moneth , called February , in the year 1675. and hath there remained Prisoners ever since , which is about eleven Moneths . Thomas Moor of Newbiging , in the afore-said Parish of Kirbylonsdale , was also sued in the same Bishop's Court , by the same Henry Hoyle Priest aforesaid , for Easter Reckonings , demanded by him to the value of 1 s. 6 d. and upon an Excommunicato Capiendo Writ was for the same arrested , and carried to Prison to Appleby aforesaid , upon the 29th day of the 12th moneth , called February , in the year 1675. and hath remained Prisoner there ever since , which is about eleven Moneths . Note , Although the afore-said Henry Hoyle Priest is about four Moneths since Dead , yet nevertheless the aforesaid Dorothy Middleton and Thomas Moor are upon the same Suit and by the same Writ yet detained Prisoners in the Goal of Appleby afore-said . Thomas Gamm of Camsgil , within the Parish of Burton and County aforesaid , was sued in the Bishop's Court of Chester by John Ormred Priest of Burton , for Easter Reckonings and Midsummer-Dues ( so called ) by him demanded to the value of about 6 s. by the year for two years , & upon an Excommuni●ato Capiendo Writ was arrested , and carryed to Prison at Kendal in the said County the 27th day of the 11th moneth in the year 1674. where he remained about three moneths ; and being but about Four Miles from his own House , his Wife and Children , and Friends had the conveniency often to visit him ; but there with this Priest Ormrod was so Vexed and Troubled , being filled with Envy and Cruelty , that he prevailed with the under Sheriff , one Allan Prickatt , to remove him to the Common Goal at Appleby , being about Sixteen Miles from his own House , where he hath remained Prisoner these Two Years . Sufferers in the County of Berks , the 27th of the 11th Moneth , 1676. RObert Pain of Sunning , and John Pain of the same , arrested for Tythe at the suit of Samuel Christopher Priest of Sunning above-said , and carryed to Reading Goal the 13th of the 4th moneth , 1674. where they remain still Prisoners . William Dobson of Brightwell arrested for Tythe at the suit of Ralph VVhistler , and carryed to Reading Goal the beginning of the seventh Moneth , 1675. and remains still a Prisoner . Thomas Davie , George Ball , Richard Nash , Thomas Pretty , Thomas Draper , William Ward , John VVyron , all of New-VVindsore , arrested by VValter Condry under Goaler the 13th day of the 11th moneth , 1675. by a Writ of Excommunicate Capiendo , for not going to the Steeple house , and not paying to the Repair of it , and not receiving the Sacrament , being rated as followeth , viz. Thomas Davie , 3 s. Geroge Ball , 2 s. 3 d. Richard , Nash 4 d. Thomas Pretty , 3 d. Thomas Draper , 2 s. 7 d. VVilliam VVard , 4 d. Iohn VVyson , 3 s. 4 d. all carryed to Reading Goal , and remain still Prisoners . Taken from Samuel Burgis of Brimton , for 4 l. 18 s. 4 d. demanded for Tythe by Thomas VVorral Priest , a Mare worth Ten Pounds , the 26th day of the 3d moneth , 1676. by Richard Smith Bailiff . Sufferers in Lanca-shire . UPon the 14th of the 11th Moneth , 1675. Iohn Backhouse , Robert Hubbersty and Francis Fleeming , all of them of Y●lland , within the County of Lancaster Husbandmen ; and VVilliam Waithman and James Waithman both of Lyndeth within the said County Husbandmen , and all five within the parish of Warton , were served with a Writ out of the Exchequer , at the suit of Hugh Phillips of London Farmer of the Tythes of the Rectory of Warton afore-said , under the Deacon of Worcester ) by Gawen Hewtson , Samuel Fisher , Robert Watson and Hugh Read Bailiffs , who required their Bond for Appearance , but they being not free to give Bond , were returned to the Common Goal at Lancaster , where they remain Prisoners yet ; Witnesses to the Truth of this are , John Smith , John Hubbersty , Edward Rawlinson and William Huginson . Roger Hairsnep of Aughton Husbandman was sued in the Bishop of Chester's Court for Tythe , by Alexander Bagerly Priest of Aughton , and for not appearing according to the Order of the Court , was apprehended upon Contempt , by Order from John Entwistle of Ormskirk and William Holme of Keirsley Justices , and carried to Lancaster Goal the 17th day of the 7th Moneth , 1675. where he remains Prisoner this 10th of the 11th Mon. 1676. Upon the 15th day of the 7th Mon. Roger Haydock of Coppel within the parish of Standish Husbandman , was sued by Ralph Briddock Bishop of Chichester for Tythes , and by Warrant from Roger Bradshaw called Justice , and Nicholas Penington Mayor of Wiggan , committed to the Common Goal at Lancaster , where he remains Prisoner , the said Bishop having writ to the Goaler , as also to the Judge of the Assizes , called Francis North , who strictly Charged the Goaler , he should not let the said Roger Haddock , nor any of the Quakers have Liberty , so that not only the said Roger Haddock , but several other Brethren were debarred of Liberty through the Instigation of the Bishop . Upon the 6th Day of the 3d Mon. 1675. Heskin Fell of Coppel was at the suit of Ralph Briddock Bishop of Chichester , for Easter Reckonings , upon his Denyal to take an Oath called Juramentum Militia , apprehended by Warrant under the Hands and Seals of Roger Bradshaw called Justice , and Nicholas Penington Mayor of Wiggan , and committed to the Common Goal at Lancaster , where he remains Prisoner . Upon the 13th of the 9th Mon. 1676. Robert Walker of Boulk Woolen Weaver was apprehended and imprisoned at the fuit of Edward Garthforth Priest of Lancaster , by a Significavit from the Court of Richmond , for small Tythes , where he now remains a Prisoner , for his Testimony against that Priesthood that takes Tythes . Sufferers for Meeting to worship God. Upon the 14th day of the last 12th Moneth Thomas Tomlinson of Crossmore had taken from him for a Fine of 5 s. for himself being at Freckleton , and 6 l. 13 s. 4 d. for the pretended Poverty of another , Three Beasts worth 11 l. 10 s. by Ma● Kerkham Constable of Freckleton , George Nickson Warden , and some other Officers , who after they had drove the Beasts about 2 Miles , sold them one to the other for 8 l. 10 s. This was by Warrant from Edward Riggby of Preston , called a Justice , a great Persecutor , who threatned , He would root out the Quakers out of the Hundred wherein he dwelt , and said , All the Laws as yet made against the Quakers were too short , he would have a Law that they should be tied and dragged , either at a horse or cart tayl , and that he would be one of the first that would move for it in Parliament . Henry Tomlinson of Crossmore White-Smith , by the same VVarrant , for being at the same Meeting , had distrained from him Goods worth above 5 l. 10 s. by the same Officers , the Priest of Kirkham being Informer . Iohn Townson of Racliffe , by VVarrant from the afore said Edward Riggby and another Justice , had two Cows taken from him worth 5 l. 10 s. for being at the same Meeting , by Iohn Bernard Constable of Racliffe , Henry Carter Overseer of the poer , Thomas Hankinson and others , Officers . Alexander Salsbury of Leagram , the 19th Day of the 9th Moneth 1676. for being at a peaceable Meeting of the Lord's people at Thomas Garner's , Alexander Powel , called a Justice , granted a VVarrant to make Distress of his Goods for a Fine of 20 l. being informed against by Adam Knowel and Iohn Burton Informers , and that he was teaching or preaching at the said Meeting . whereupon the Officers , viz. Nicholas Walbank Constable , and Hugh Dobson Overseer of the poor , took from him . Four Oxen worth 17 l. 10 s. and another time the same Officers took from him Seven Beasts worth 21 l. 10 s. And the 20th of the 10th Moneth the same Officers took from the said Alexander Salsbury Four Cows worth 21 l. VVitnesses hereof , William VValbanck , Richard Birlow , Iames Hamber . Charles Lee of Clitheroe Labourer , had taken from him ( for a Meeting at his House the 1st Day of the 8th Moneth , 76. ) Four Horses , with Load-Saddles , Collars , Wanties and Overlaies , worth 14 l. One Cow and a Calf , worth 5 l. 6 s. 8d . One Yearling Heifer and Three Calves , worth 7 l. 5 s. The Constables Names that took them were Iohn Dugdale and Edmund Rogerson , Edmund Robinson Apothecary Church-warden , Iohn Page Husbandman Overfeer of the poor . An Account of such as are Imprisoned for the Truth 's sake in Huntington-Goal the 6th of the 12 Mo. 1676. THomas Ashton of Brampton in the County of Huntington , was attached the first of the 2d Moneth , 1675. for the Non-payment of Tythe [ that grand Oppression ] at the suit of William Swepson Impropriator , and was had to Huntington Goal , where he still remains Prisoner . It is supposed the value of what he is charged with by the said Impropriator is about 50 s. or 3 l. for Lamb and Wool some years past . VVilliam Newberry of the said Town of Brampton , in the County of Huntington , was attached at the fuit of the said William Swepson Impropriator , and was had to Prison about the 27th Day of the 7th Moneth , 1675. where he still remains Prisoner for the value of 4 s. 4 d. per a●n . for some years past . Note , Both of them above-mentioned were imprisoned for Contempt , for not answering the Bill exhibited against them ; and their Corn and Hay have been forcibly taken away in this the time of their Imprisonment . Robert Spalton of Chatterice in the Isle of Ely , was arrested at the suit of William Strong ( Priest of the said Town of Chatterice ) about the 1st of the 2d Moneth , 1675. for small Tythes , and being arrested in the County of Huntington was had to Huntington Goal , where he remains Prisoner to this day . Iohn Beadles ( within the Liberty of Ramsey and County of Huntington ) was arrested the 20th day of the 7th moneth , 76. at the suit of Silvester Titus ) ( commonly called Colonel Titus ) Lord of the Mannor of Ramsey and Impropriator ( for Tythe supposed not to be above 25 s. according to the usual Rate ) and was had to Huntington Goal , where he remains a Prisoner to this day . George Clapham of Brampton , in the said County of Huntington , was had to Prison upon a Bishop's Writ for not appearing at the Court , & non payment of Tythes , by Ol. Pocklington Priest . Nathaniel Nicholl of Wool●y in the said County of Huntington , was carried to Prison the same time for Contempt of the Court , i● not appearing ( by the same Writ ) and for not going to the Steeple-house , they were both had to Huntington Goal the 7th of the 12th moneth , 76. where they continue . And there are several other Bishop's Writs out against several more in this County , but not as yet executed , &c. At a Meeting of the People of the Lord , at the House of Amy Peacock of Erith , in the County of Huntington , upon the 23d of the 2d Moneth , called April , 1676. a Person being there that was moved by God's Eternal Powe● to preach the Everlasting Gospel , with wholsome Exhortations to the Fear of the Lord , there came into the same Meeting these Informers , viz. Stephen Perry of Cambridge , Thomas Gilbie of Bluntsham , and John Pott● of Somersham , who having been a long Season in an Ale-house , came into the said Meeting like mad-men threatning and pulling People , not regarding either Age or Sex to the Hurt of some Women there present , and being demanded of a Friend ( Jasper Robins by Name ) what Authority they had for their so doing ? They replied , They had a Commission from the King to break up the Meeting . The aforesaid Jasper speaking to the Constables , that came with the Informers , to keep the Peace , and if any of them had a Warrant from any Justice , Friends would obey ; and the said Informers pretended they had one , but it appeared they had not , but came in their own Wills , in that violent drunken Spirit : So they going away in a Rage , especially against the aforesaid Iasper , because he desired the Constables to set them in the Stocks for their drunken Behaviour ; and some Weeks after went to one Iohn Tryce of Godmanchester ( a Justice ) and made a Complaint that the aforesaid Iasper had spoke certain Evil Words against the King ( Yet ) invented only in their own Evil Hearts , and then also informed of the said Meeting , so that the said Iasper Robins and others were fined , and he the said Iasper bound to answer their Complaint at the next Quarter-Sessions ; and he knowing his own Innocency therein , and that the Constables and others were present when they pretended he spake these Words , offered his Traverse to the Court , which upon the third Quarter-Sessions was obtained , and the Matter being heard , their Wickedness was manifested , and the Jury gave in their Verdict , that the said Iasper was not Guilty . Tobias Hardmeat of Fenstanton for the same Meeting for himself , and the pretended poverty of the Preacher , was fined 10 l. Thomas Parnel of Ripton-Regis for the same Meeting , for himself and the pretended poverty of the Preacher , was fined 10 l. Benjamin Thornley of Erith for the same Meeting was fined 5 s. Goods taken away worth 5 s. Edward Christenwheat of the same , fined 5 s. Goods taken worth 5 s. Thomas Cook of the same , fined 5 s. Good taken worth 5 s. Richard Basse of Erith for the same fined 5 s. Goods taken worth 4 s. The Officers that distrained were Thomas Bull , Richard Ferilis Constables , Thomas Skeiles Overseer . William Prior of Somersham ( being a young man , and newly come out of his Apprentiship , and very poor as to the outward , insomuch that he had very little but his wearing Clothes ) was fined for the said Meeting 5 s. for which William Wingrave , Edward Ratford Constables , Iohn Goule senior , Stephen Darwood Vardens , Thomas Smith and VVilliam Bonnum Overseers Officers of the said Town manifested their Cruelty in taking away his Clothes , and leaving him nothing of his mean Apparel , but one Hose , he being in Bed , insomuch as he was necessitated to borrow Clothes to cover his Nakedness till he had wrought for more : His Clothes taken were valued at 10 s. William Bavin of Bluntsham for the same Meeting fined 5 s three Swine taken from him to the value of 34 s. At a Meeting at Erith the 3d of the 10th Moneth , called December , 76. Friends were kept out of their Meeting house by the Constables and Officers of the said Town , and by men they had appointed for that work that Day ; and Friends standing in the Street , about the middle of the Meeting came Stephen Perrey of Cambridge , and Thomas Gilbie of Blunisham , two of the aforesaid Informers , who although they stand guilty of Perjury in the Sight of God and Good Men , yet upon Information upon Oath to Nicholas Iohnson a Justice ( so called ) that there was a Meeting in the Gate-House of Amy Peacock of Erith aforesaid , though in Truth no Persons were in the Gate-House , but their own Family , yet the said Nicholas Iohnson being one by whom they are ( and have been ) encouraged , issued out his Warrants upon the Oaths of these insufficient Witnesses , viz. these two Informers . Whereby one Thomas Cooke of Erith that had but one Cow left him , had her taken away , by Warrant from the abovesaid Nicholas Iohnson : And the said Thomas Cook knowing the said Witness had sworn falsly against him , went with an Appeal to the said Justice Iohnson his Place of Residence at Somersham in the said County of Huntington , but he having sold his Habitation is sometimes a Sojourner at Cambridge , sometimes at a publick House at Somersham aforesaid , so no Appeal could be had , and the said Thomas Cook making his Appeal to the Bench at the next Quarter Sessions , his Paper of Appeal was taken , but no Answer was given to it , but he lyeth under the said Suffering without Redress . Samuel Nottingham of Ramsey for the said meeting , for himself was fined 10 s. & for the pretended Poverty of Amy Peacock Owner of the Gate-House , wherein they falsly swore the Meeting was , was fined 4 l. 10 s. For which Fines , by Warrant from the said Nicholas Iohnson , Lawrence Farmer alias Beard , Henry Adray Constables , William Boeth and Iohn Evans VVardens , Robert Burrowes , William Hanes and James Sharp Overseers of the poor for the said Town of Ramsey , for the Fines of 5 l. took away Four Cows , worth 10 l. or more , notwithstanding he told them that it was a false thing by which he was prosecuted , or to that Purpose , and further , that he was kept out of Amy Peacock's Gate-House expressed in their Warrant , by Constables and Officers , and that the Informers were forsworn , and the Street was the Place in which the Meeting was kept that Day ; and on the 19th of the 10th Mon 76. being the next Day after they had distrained , he went with one of the Constables to the said Nich. Johnson , where he was at an Alehouse in Somersham upon that Occasion , and one of the Informers ( viz. Thomas Gilbie ) with him , waiting for their Prey ; and the said Samuel told the said Justice how foully and falsly they had proceeded against him , and that the Informers were forsworn , and the Informer being then present could hardly deny the Truth of what he said ; but the said Nicholas being forward and ready in the Execution of that Work , the said Samuel telling him , he was by a Rail in Erith Town Street , betwixt which and the Gate House above mention'd there is a broad passage for people to go along , then said the said Nicholas Johnson , being ( as is said before ) willing to keep up the Informer for Unjust Gainto them both I ( said he ) dare swear you were in the Gate-House : & it is probable the said Nicholas was Seven or Eight Miles distant at that time , and therefore very unable to swear any such thing . And upon the Testimony of the aforesaid false Witnesses many other Warrants are issued forth from the said Nicholas Johnson , for levying Fines for the said Meeting , and the Constables and Officers pressed upon by him to make Service thereof , but they at present forbear , as being sensible of the false Witness given in by those wicked Informers abovesaid . Sufferers in Surrey . AMbrose Rigg was committed to Prison from the Sessions at Croyden by Stephen Harvy , the Judge there , the eleventh day of the eleventh moneth ; 1676. because for Conscience sake he could not pay 11 s. 6 d. for Fees. William Bowman ; Henry Franklin , Joan Stringer Widow and Rebecca Almond , were taken from their Dwellings by Iohn Fisher Bailiff , and committed to Prison , and from thence carryed to the Sessions held at Croyden the day and year above said , because for Conscience sake they could not pay 3 s. apiece , imposed upon them there by Stephen Harvy Judge , for three first dayes Absence from the Steeple-house , and were committed close Prisoners in the M●●shalses , where they remain to this day . Richard Stubbs committed the same time for the same thing , who remains a close Prisoner to this day . Thomas Seaman Was committed to Prison upon a Writ of Capias about the middle of the 6th moneth , 1676. being presented by the Wardens of the Parish of Sheer , because he could not go to hear Thomas Duncomb Priest there , where he still remains to this day . Thomas Woods and John Woods were committed to Prison upon a Writ of Capias about the middle of the 7th moneth , in the year afore-said , being presented by John Chandler and John Tuersly Wardens of the Parish of Wittly in Surrey , because for Conscience sake they could not pay to the Repair of the Steeple house . Stephen Smith and Richard Baker were committed to Prison at the Suit of Gabriel Offley Priest of VVorplesdon , because they could not pay him Tythes , about the 20th of the 9th Moneth , 1676. All these were committed to the Marshalses Prison in the Burrough of Southwark , where they remain this day , being the 25th of the 11th moneth , 1676. Lincoln County . UPon the 24th day of the 1st moneth , 1675. Allice Bunby Widow of Potter-Hanworth , for suffering a Meeting of the people of God called Quakers , was ( by a Warrant under the Hand of Christopher Nevill of Harmston , in the County aforesaid ( called Knight ) fined 20 l. and had four Oxen , one Horse and one Mare taken from her , with Yoaks and Teams , as they were going to plow , and ( she being but a Friendly Woman ) was forced to pay the 20 l. The Names of the Constables were Thomas Hutchinson and Will. Almond , Thomas Breston and Thomas Sumpter called Church-Wardens , John Makender and Will. Almond Informers , who informed the Justices , that they heard a Young man speak Lord and Christ , or such like words . Edward Bunbed , for the same Meeting , had a Mare taken from him ( by the Constables , Church-Wardens and Overseers of the Poor of Hanworth aforesaid ) worth 5 l. sold at 4 l. and returned back again 30s . for a 4 l. Fine . Nicholas Johnson of Hanworth aforesaid , had for a 4 l. fine four Cows taken from him worth 9 l. and were sold for 4 l. and had 30s . returned ; both these were taken by the same Officers that took the Widow Bunby's Cattle . Lincoln City . Abraham Morrice of the City of Lincoln , Mercer , being at the said Meeting , had a Fine imposed upon him by the said Justice of 10 l. for the Speaker unknown , and 5s . for himself , which the said Christopher Nevill certified to Joseph Ledington then Mayor of Lincoln , who forthwith issued his Warrant to Benjamin Harinson Constable , VVilliam Hodghkinson Church-Warden , and Robert Coppy Collector , who upon the first day of the second moneth , 1676 , came into Abraham Morrice 's Shop , and took as many pieces of Stuff as cost him 19 l 7s . 8d . upon which the said Abraham entred his Appeal , which was tryed at Sleford Sessions the 4th day of the said Moneth , but no Justice could be had ; for some of the Tenants and the Constables of Auber and Harmston were put upon the Jury , which two Towns at times Chr. Nevil doth dwell in , who put one John Coddington ( who many years had been his Hired Servant , and now his Tenant ) the Fore man of the Jury ; there was but one Informer at the Sessions , which Nevill perceiving did not answer his Desire , came off the Bench , and took his Oath , The Information which he there shewed upon the Bench was true ; upon which the Jury gave it against the Appellant ; But since that time , the said Iohn Coddington Fore-man coming from Newark , fell from his Horse , and Dyed in a day or two after . Witness Nicholas Mitchel and William Morrice . Prisoners in Lincoln Goal . James Dixon of Crowle imprisoned by a Writ de Excommunicatio Capiendo , bearing date the 13th Day of the Moneth , called Iuly , 1674. for not appearing at the Bishop's Court at Lincoln . Thomas Everat alias Everard and Robert Berryer of Crowl , both imprisoned for the same cause by the same Writ , bearing the same date . William Edlington of Crosland imprisoned for the same Cause , the 3d of the Moneth called April , 1674. Katherine Cliffe imprisoned by an Attachment out of the Court of Exchequer , bearing date the 21th day of the moneth called February , 1675. Iohn Baldock of Wainfleet imprisoned by a Writ of Excom . Capiend . for not paying to the Repair of the Steeple-house , the 20th day of December , 1675. Henry Wilson committed to Prison for Non-payment of Tythes to Perrigry Moor Priest , by a Warrant dated the 21th of the moneth called March , 1672. Thomas Wresle imprisoned upon an Attachment out of the Exchequer for Non-payment of Tythes , the Attachment dated the 3d of the 6th Moneth , called August , 1674. Robert Reeder imprisoned for Non payment of Tythes at the suit of Robert Bernard , the Warrant dated the 15th day of the 2d moneth , called April , 1674. Thomas Brown imprisoned by an Attachment out of the Exchequer for not paying Tythes , the Attachment dated the 29th of the 3d moneth , called May , 1676. Sufferers in Cumberland , the 5th of the 12th Moneth , 1676. THomas Rewly of Halicliff Hall , of the Age of Seventy Eight Years and upwards , imprisoned by an Attachment out of the Exchequer for Non-appearance at the suit of Arthur Savage of Caldbeck Priest , for Tythe Wool , Lamb , White Book , and some Prescription ; for his Ground payeth no Tythe in kind : The said Thomas sustained Seven Years and Four Moneths Imprisonment , at the suit of the said Priest , for the same pretended Tythe above-mentioned ; and when the said Thomas was at Liberty , the said Priest sued him for the Prescription-Money , as healledgeth , 3 l. and caused the Bailiff ( Robert Priestman ) to distrain his Feather-bed , that he and his Wife lay on , with all Clothes thereunto belonging , and a Cupboard , worth 5 l. and when the Bailiff could not get these things sold , he sued the Bailiff , and forced him to pay the Money and Costs . The said Thomas was committed to prison this secind time the 21th of the 9th moneth , 1674. and hath continued more then Two Years , having had no Real nor Personal Estate in his Hand this Five Years . George Bewly , eldest Son of the said Thomas Bewly , by vertue of an Attachment and Proclamation out of the Court of Exchequer , at the suit of the said Priest for Tythes , Wool , Lamb , White Book , Presciption-Money , only for the Tenement , late his said Father's , not being Tythe in kind of Corn nor Hay , he hath been prisoner Two Years , and yet remains . John Striket of Branthwhait , VVilliam Scot of Greenrigg and Isabel Peacock of Whelpoe Widow , having Six Fatherless Chridren , all Prisoners by Attachments out of the Exchequer for Non-payment of Tythes of Wool , Lamb , White-book and Prescription ; for none of them are liable to pay Tythe-Corn or Hay ; and were committed to Goal the 23d of the 9th Moneth , 1676. and yet remain . Thomas Bewly the younger Son of Thomas Bewly aforesaid , ( Alice Nicholson of Woodhall , having Six Fatherless Children her Husband being kept in Prison by the said Priest for Non-payment of Tythe till he Dyed in Goal ) by an Attachment out of the Exchequer , for not putting their Answer in upon Oath , being sued for Non-payment of Tythes of Wool , Lamb , White Book and Prescription , the said Priest taking the Tythe Corn upon their Ground yearly , were committed to Goal the 20th of the 11th Moneth , 1676. and yet remain . Grace Stalker of Whalpey in Caldbeck by an Attachment out of Chancery , at the suit of Iohn Munkhouse of the same Town and Parish , was apprehended the 30th of the 3d moneth , 1676. for not putting in her Answer in the said Court upon Oath , was committed to Goal the day and year above said and yet remains . Sufferers in Cumberland in the year 1676. for Meeting together to worship God. Iohn Howe 's of New-Town for having a Meeting at his House the 22th Day of the 1st Moneth , was fined 20 l. and and had three Steers and two Cows taken from him worth 16 l. distrained by Richard Graham Constable , and others . Thomas Stordy of Moorehouse fined 9 l. 5 s. for being at the said Meeting , for which they took from him two Oxen and one Cow worth 10 l. 10 s. distrained by Robert Watson of Thurstonfield , Robert Hodgson of Dikesfield and Iohn Hutton of Brough Constables . Robert Huntington of Bowstedhill fined 7 l. for the Speaker and 10 s. for himself and his VVife being present at the said Meeting , for which he had three Heifers taken from him worth 6 l. 10 s. Christopher Whitlock for being at the same Meeting , had taken from him a Cow worth 40 s. by the Constables of Orton Parish Iohn Iveson of Iarriston fined for being at the same Meeting 7 l. 5 s. and had a Mare and 2 Cows taken from him worth 8 l. All the aforesaid Distresses were by VVarrant from William Musgrave of Carlisle , called a Justice . Christopher Taylor of Hetherside , for having a Meeting at his House was fined 20 l. by the said William Musgrave , and the 22th day of the 3d moneth , 1676. Gilbert Atkinson Informer , Alexander Porter , George Story , Richard Hethrington and VValter Key took from the said Christopher five Beasts worth 14 l. Iohn Iackson of Angerton for himself and his Brother being at a Meeting fined 2 l , for which the same Officers , by the same Justice's VVarrant , took one Mare from him worth 1 l. 6 s. Sufferers for Meeting at Pardsay-Cragg and at Cleater in the the year 1676. by VVarrant from Richard Patrickson of Calder-Abbey , called a Iustice , George Richardson of St. Bees and others Informers . Iohn Steel of Graythwait had two Cows taken from him worth six pounds ( the 31th of the 3d moneth , 1676. ) by Richard Allason of Bramby and Iohn Fletcher of Hill in Blinboshett Constables . Luke Steele the same day had taken from him for the same Cause one Ke●tle worth 12 s. The 11th day of the 5th moneth , 1676. Richard Allason Constable and George Richardson Informer took from Iohn Steel aforesaid , two more Cows worth 8 l. Iames Bragg and the said Geo. Richardson Informer took from Iohn Nelson of Hightrees one Cow worth 3 l. 10 s. for meeting . The same day and year , the same persons , for the same Cause , took from Iohn Dickenson of Hightrees one Cow worth 3 l. 10 s. John Jackson of Felldyke for the same Cause the same time had taken from him two Kettles worth 14 s. Michael Williamson of Gillgaran had taken from him by William Peile and Joseph Dixon Constables of Distington for the same Cause , one Cow worth 1 l. 10 s. William Carter of Crissfield , the 13th of the 5th moneth , 1676. for the same Cause , had taken from him one Mare worth 1 l. 5 s. Middlesex . RIchard Ashfield and Abraham Bonefield , both of Staines , are Prisoners in Newgate upon a Writ of Excommunicato Capiendo for not paying a Parish Rate . Sufferers in Hamp-shire . NIcholas Ede of Froyle , sued by Richard Farrer Priest of the said place for petty Tythes in the Exchequer , and carryed to Winchester Goal the 19th day of the 11th moneth , 1674 , where he yet remains a Prisoner . Iohn Bishop of Gatcomb in the Isle of Weight , arrested at the suit of Iohn Woodnutt Priest , because for Conscience sake he could not pay him Tythes , he was committed to the Serjeants Ward in Newport the seventeenth day of the seventh moneth , 1675. where he still remains a Prisoner , kept in very close . Worcester-shire . ALice Booker of Wickamford imprisoned in the County-Goal by a Writ of Excommunicato Capiendo , at the suit of William White and Richard Clark Wardens , for not paying to the Repair of the Steeple-house , 1676. Newcastle . THe 26th and 27th of the 11th moneth , 1676. the Wardens and Officers of Gateside , by Warrant from Sr. Francis Anderson , so called , Justice of the Peace in the County of Durham , made Distress of the Goods of Richard Stockton , and took away to the value of Six Pounds Ten Shillings , for being at a Meeting in Gateside the 27th of the 11th moneth aforesaid . By Warrant from the same Justice the same Officers took away from Christopher Bickers Goods to the value of 13 l. the Warrant was grounded upon the Act made in the year 1670. Wilt-shire . WIlliam Moxham cited to the Bishop's Court at Sarum for not paying small Tythes and Offerings to Priest Gunn , who , when he appeared , because he did not put off his Hat , they called him Coxcomb , and told him , He was Bewitched , and bid him come again next Court-day ; and when he came again , because for Conscience sake he could not Swear to his Answer to their Libel , they proceeded to Excommunication , and thereupon he is since committed to the County Goal in Fisherton , where he still remains a Prisoner , this 15th day of the 12th moneth , 1676. Oxford-shire . A Relation of the Unchristian-like Dealing of Justice Gregory of Cooksome with his Poor Neighbour & Tenant Rich. Holliman of the same Place , Miller . THe said Richard Holliman and his Wife being lately convinced of the Truth , Robert Cripps the Priest and the Justice their Landlord were greatly in Rage against them , and the Priest meeting with them accidentally in a Neighbour's House , after some words past , told them , He would provide . a Task for them , The poor Woman said , I pray thee , let it not be Pharaoh's Task But shortly after Ju. Gregory sent his Warrant for R. Holliman to come before him , and when he came , the Justice was very VVrathful against him that he was turned a Quaker , and said , It was the Confoundedst Religion of all , and threatned to turn him out of his Mill , and askt him ; Whether he was at Church last Sunday ▪ He reply'd , No : Then the Justice said , He must pay 1 s. and soon after sent the Officers with a Warrant to distrain , who took away a Pewter-Platter worth 3 s. and so proceeded several times , till he took away Goods to the value of 24 s. a small sum in value , yet it was more then the poor Man was worth if his Debts were all paid , he having a Wise and Six Children , most of them small : And this Cruel Justice was not satisfied to cause this poor Man's Goods to be so taken away , but He Turned him out of the Mill , which he and his Friends had lived in many years ; and this was done near the Winter , a hard time for a Man to be put to shift with such a Family , when he knew not what course to take to subsist , nor hardly where to put their Heads for shelter , and for no other Cause but for being a Quaker . North-Wales . The late Severe and Illegal Proceedings against the People called Quakers , for Conscience sake , in MERIONIDD-SHIRE . CAdwallader Thomas , Rowland Ellis , Lewys Robert , Hugh Robert , Evan Rees , Edward Rees , Griffith John , Gainor David , Elizabeth Williams ; these Nine being taken Prisoners upon an Indictment for not resorting to their Parish Churches , so called , were all at the Assizes held for the said County in the Town of Bala , upon the 11th day of the 6th moneth last past , brought to the Bar to answer their Indictments , Kemick Eyton and Thomas Wallcott Judges , and upon their refusal of the Oaths of Allegiance and Supremacy , then tendred unto them ( and as we conceive unjustifiable , the Prisoners being but private Persons , and the J●dges declaring no special Commission , they had , to Warrant and Authorize the same ) The said Judges delivered in open Court , That in case the Prisoners would refuse the Oaths the second time , they should be proceeded against as Traytors , the Men to be HANGED and QUARTERED , and the Women to be BURNED . And upon the 1st day of the 7th moneth , their Circuit then returning , they offered to them the Oaths again ▪ and upon their not taking of the same in Form , though they solemnly acknowledged All g●ance to the King as 〈◊〉 Magistrate , were remanded to close Imprisonment , and were strictly kept as Fellons or Traytors , though without Rule of Court or Commitment upon them for Eleven Weeks time from the Sessions , and in the last great Frost were kept from the Benefit of a Fire-place or Fire , which the Goaler had granted them , had not one Maurice Jones , who is the Priest of the Parish of Dolgelle ( where the County-Prison is ) and generally known to be a very sottish Parson , threatned to Complain of him to the Judges . Edward Rees , one of the Prisoners , being above Sixty Years of Age , and as was generally concluded , being not of Strength to bear so great a Cold , patiently resigned up his Life to the Hands of our Righteous Judge , Dying about the height of the Frost , the 17th day of the 10th moneth , commonly called December . One of the Women , being a Wife , and big with Child , was very Weak and Sick lately , and the rest not likely to be otherwise , if the Prisoners be so continued , unless some speedy Course be taken for their Relief . Further Sufferings . Griffith Robert and Hugh Rees were by the vexatious Prosecution of the before named Priest , Maurice Jones of Dolgelle imprisoned upon a Writ de Excom . Capiend . the 30th day of the 3d mon. 1676. where they continue Prisoners ; the last of them for not paying a Mortuary , where he was no further concerned then by his Tenderness and Compassion , in supervising and taking Care of the Orphans of the deceased Parent . Robert Richard , a poor Labourer , of the Parish of Bettus in the said County , upon the Instigation of Owen Edwards , the Priest of the Place , and Complaint , was committed lately to the County Goal for twelve dayes Absence from the Steeple-house , by William Salisbury , one of the Justices of the Peace for the said County . The same Priest vexatiously troubled the Master of the said Labourer a little while before . Mountgomery-shire . An Account of the Sufferings of the People called Quakers , upon the late Act against Conventicles , by the Prosecution of one David Maurice of Pen-y-bont , who was principal Informer and sole Justice of the Peace therein concerned , his Clerk and Servants the Drivers . UPon the 7th day of the 1st moneth , in the latter-end of the year 1674. the said David Maurice of Pen-y-bont in Denbigh shire , but in the Commission of Peace for this County , came with some 14 or 15 Persons , most if not all of them armed , to a House called Cleddian Cechion , within the Corporation of Pool , which hath proper Justices of its own , where a small Number of our Friends were peaceably met with the Doors open and all silent , he requiring us to depart , Thomas Lloyd requested of the before named Justice a quarter of an Hours time before our being dispersed , which he readily granting , and with his Followers sate amongst us , the before-mentioned Thomas Lloyd uttered a few Words , by Way of defining the true Religion , and what the true Worship was , all which the said David Maurice approved of , as sound , and according to the Doctrine of the Church of England , yet notwithstanding he fined him the said Thomas Lloyd in ●0 l. for preaching , though he was no Magistrate of the Corporation , ( neither certified he the Conviction at the next Quarter-Sessions of the Peace , for the Borough , according to the Statute , where the supposed Offence was committed , but at the Quarter-Sessions for the County , to whom the Cognizance did not properly belong ) and upon this Conviction caused to be driven , upon the 16th of the 4th Moneth , 1675. from the said Thomas Lloyd 4 Cows and a Mare , all worth about 16 l. by two of his Servants , one of them being his Clark , and a third his Tenant , and no Officer of the Corporation , nor of the Parish , nor of that Allotment of the Hundred in place with them ; which Drivers were lurking near the Ground some two Hours before day , and drive the Cattle before Sun-rise , and were brought out of the County into his own Demense , one of the Cows he returned till required . The same day about the dawning thereof , the said Drivers , by a Varrant from the beforenamed David Maurice of Pen-y-bont brake rudely through Neighbours Fields , to the Ground of Thomas Lewys of Cloddian Cochion , within the said Borough of Pool , with no Officer , neither of the Corporation , Parish , nor of that Division of the Hundred , and drive from him six Cows , two Oxen , and two Heifers ; alledging for his Offence , that the before mentioned Thomas Lewys suffered a Meeting to be at his House , that very Day the before-named David Maurice was there himself , who not only allowed of the Time , but approved what was spoken there ; though the Right of the House and the Use thereof lay properly in the Mother , who was a Widow ; and this Meeting chanced to be in her Quarenteni , viz. Her forty Dayes . And further , the said David Maurice took by his Clerk , without a Warrant , two Horses , one of them being Charles Lloyd's , and the other Thomas Lewys's , though they were at that time out of the County , where the supposed Offence was committed . Charles Lloyd of Dolobran had Ten young Beasts taken from him the 18th of the 3d Mon. 1675. by John Jones of Keel Over cer of the poor of the Parish of Myvod , John Morgans Petty Constable , William Samuel Servant to the Church-Warden upon a Warrant from the said David Maurice , the only Informer , & busie Justice upon this Mercenary Act , in our Borders , for preaching at Cloddiau Cochion , within the Liberties of Pool , the 14th day of the 1st moneth last past , though the said Charles Lloyd was not at the Place that day , nor of many dayes before or after at a Meeting , as many can testifie . David Jones of Branyarth for being a Hearer at the two aforesaid Meetings at Cloddiau Cochion , and though distrained of a Brass-Pan for his proper Fines , had four Cows and two Oxen drive from him by a Warrant from the said David Maurice of Pen-y-bont , for the pretended Inability of others convicted ; the two Oxen and one of the Cows were since returned . Thomas Hamond of the Parish of Mountgomery was committed to the County-Goal about seven Moneths ago , by a Warrant from Matthew Morgans and one — Stedman two Justices of the Peace for the County of Mountgomery , upon the Statute of the 27th Hen. 8. c. 20. in a suit of Tythes , in the Bishop's Court of Hereford , upon the Prose●●●ion of Edward Herbert Baron of Cherbury and Roger Jones Priest of the Parishes of Berrine and Mountgomery , which Prisoner notwithstanding several Applications to them and their Agents made , without any Redress , deceased the 28th Day of the last ●●th Moneth , called January , leaving his Widow and four Daughters destitute of a Tender Husband , and a Careful Father , by this hard Usage ; the was denyed Liberty of once visiting his Family since his Confinement . The sum upon which he was molested , was inconsiderable . Prisoners in Shrop-shire . OWen Roberts of Sallop Baker , and Ann his Wife , and Thomas Oliver of Condover Black-Smith committed to prison the 11th day of the moneth called January , 1675. by a Writ of Excommunicato Capiendo , for not appearing at the Bishop's Court. ☞ Note , There have Dyed Prisoners , in several Goals in England and VVales , since the King came into England , who suffered for Good C●●science sake , above Two Hundred Persons of the aforesaid People , by reason of their Close Confinement . And they cryed with a loud Voice , saying , How long , O Lord , Holy and True , dost not thou Judge and Avenge our , Blood on them that dwell on the Earth ? Revelat. 6. 10. THE END . Notes, typically marginal, from the original text Notes for div A54212-e240 Note , also contrary to the Statute 13 Car. 2. 12. Note , 2 or 3 of these Cows taken from R. D were returned again . Note , Most of the Justices at Nottingham Sessions carryed things moderately , except P. Whaley ; but at Newark Robert Thoroton and Penistone Whaley , and the rest that sats on the Bench , were bent against the Innocent , as with one accord . John Blatt and John Hatcher were brought to Sessions by Richard Bonnick Bailiff . 
A40369	----	Martyrologia alphabetikē, or, An alphabetical martyrology containing the tryals and dying expressions of many martyrs of note since Christ : extracted out of Foxe's Acts and monuments of the church : with an alphabetical list of God's judgements remarkably shown on many noted and cruel persecutors : together with an appendix of things pertinent to martyrology by N.T., M.A.T.C.C. [i.e. Master of Arts Trinity College Cambridge] Actes and monuments. Selections Foxe, John, 1516-1587. 1677 Approx. 262 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A40369 Wing F2042 ESTC R10453 12927379 ocm 12927379 95562 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40369) Transcribed from: (Early English Books Online ; image set 95562) Images scanned from microfilm: (Early English books, 1641-1700 ; 692:29) Martyrologia alphabetikē, or, An alphabetical martyrology containing the tryals and dying expressions of many martyrs of note since Christ : extracted out of Foxe's Acts and monuments of the church : with an alphabetical list of God's judgements remarkably shown on many noted and cruel persecutors : together with an appendix of things pertinent to martyrology by N.T., M.A.T.C.C. [i.e. Master of Arts Trinity College Cambridge] Actes and monuments. Selections Foxe, John, 1516-1587. N. T., M.A.T.C.C. [10], 239, [1] p. Printed for R. Butler ..., and are to be sold by Samuel Wooley ..., London : 1677. Errata: prelim. p. [4]. Advertisement: prelim. p. [4] and p. [1] at end. An alphabetical list of God's judgments remarkably shown on many noted and cruel persecutors. London : Printed for Richard Butler, and An appendix of things pertinent to the ... preceding martyrologic ... London : Printed for R. Butler, [n.d.] both have special t.p.'s. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Martyrs. Church history. Persecution. 2002-10 TCP Assigned for keying and markup 2002-11 SPi Global Keyed and coded from ProQuest page images 2002-12 Rina Kor Sampled and proofread 2002-12 Rina Kor Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion ΜΑΡΤΥΡΟΛΟΓΙΑ ΑΛΦΑΒΕΤΙΚΕ OR , AN Alphabetical Martyrology . CONTAINING THE Tryals and Dying Expressions OF MANY MARTYRS Of Note since CHRIST . Extracted out of Foxe's Acts and Monuments of the Church . WITH AN ALPHABETICAL LIST Of GOD'S JUDGEMENTS remarkably shown on many Noted and Cruel PERSECUTORS . Together with an APPENDIX of things pertinent to the understanding this MARTYROLOGY . By N. T. M. A. T. C. C. — These all dyed in the Faith , Hebr. 11.13 . — In all these things we are more than Conquerors . Rom. 8.37 . LONDON , Printed for R. Butler in Barbican , and are to be sold by Samuel Wooley Bookseller in Louth , in Lincolnshire . 1677. ERRATA , IN the Epistile Page 3. read 2 Cor. 4 , 7 , 8 , 9. In the Book p. 25. l. 17. read Iames Bainham . p. 27. l. 18. put out then . p. 9. l. 5. read Pomponius . p. 53. l. 21. put out so . p. 69. l. 13. read cruel . p. 79. l. 2. read sparer in words . p. 80. l. 16. read Wind. p. 140. l. 20. read Wounds . p. 150. l. 17. read trailed . p. 167. l. 22. read must . p. 169. and 170. read Thiessen . p. 172. l. 24. read confuted . p. 185. l. 8. read Fool. p. 224. l. 10. Concerning Dr. London's Punishment in the former part of the Book . Add Page 174. p. 226. l. 12. read Maximinus . p. 230. l. 7. read Sute . ADVERTISEMENT . TWO Sermons of Hypocrisie , and the vain hope of self-deceiving Sinners . A Vindication of Oaths , and swearing in weighty cases , as lawful and useful under the Gospel : And the Quakers Opinion and Practice against Oaths and Oath-taking , proved to be unscriptural , and without any just Reason ; as also against their own Principles . Both written by Iohn Cheney , Minister of the Gospel . Printed for R. Butler , and are to be sold with the rest of his Works by Iohn Miller , at the Rose at the West-end of St. Paul's Church . To the Christian READER , all encrease of Grace here , and all fulness of Glory hereafter . SO great an enmity hath Satan evidenced , ever since his own Apostasie , against Mankind , that he must be conceded to have bin very sedulous and vigilant in all Ages to destroy Souls , one while alluring them to sin against God , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of worldly or sensual propositions , or else deterring them from adhering to God , vi & armis , by his assaults and persecutions ; the verity of which hath been continuedly evidenced in the successive Ages of God's Church , wherein the first member dying , dyed a Martyr on the account of his Religion , and the several Prophets and Children of God before Christ have been so persecuted , sawn asunder , cast into Dungeons , fiery Furnaces , Lyons dens , &c. That if to these we add the consideration of St. Paul's Martyrology in Heb. 11. we may propose our Saviour's Enquiry ; Which of the Prophets have they not slain ? Nor did the fury of Satan and his Instruments terminate there ; but when Christ the Son of God was incarnated and became Man for our Salvation , Satan the Arch-enemy of Man , assails him as Tempter ; but being put to flight so , he becomes Accuser , and by his Instruments persecuted our dearest Saviour , not desisting till they had crucified the Lord of Life : Which being effected , this Serpentine Seed continued its enmity againg Christ in his Members ; so that few of Christ's Apostles or Followers have escaped tribulation ; as the Writings of the Sacred Writ aver , and the succeeding pages will much evidence , which seem in respect of their matter to be serviceable to the Church of God many wayes : 1. In demonstrating the verity of our Religion , and the great and sure foundation of our Faith , sealed by the Blood of many thousand Martyrs , who have as witnesses thereof , attested the verity of their Professions by their deaths . 2. In evidencing the state of God's People here , whose Life is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a warfare , whilst they remain Members of the Church Militant on Earth , which may disswade us from singing Requiem's to our Souls , and may excite our constant watch . 3. In assuring us of the Triumph of Christ the Captain of our Salvation , who in himself and Members hath verified that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Seed of the Woman's breaking the Serpent's head , in that in the midst of all troubles the Saints of God have experienced joy , which may engage our running with patience the Race that is set before us . 4. In declaring God's fidelity to his People , who in the greatest misery hath shown them the greatest mercy , and often then hath most given his People assurance of their living with him , when they were going to dye for him ; which may support our Spirits under pressures , in that they cannot separate us from God here or hereafter , Rom. 8.38 . 2 Cor. 7.8 , 9. 5. In proposing the Examples of many thousands of constant Martyrs , who chose rather to suffer than sin ; and found more joy in dying for Christ than ever they did trouble in serving of Christ. 6. In shewing the sad effects of Apostasie upon many of God's People , who found all the wordly enjoyments without a Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitter sweets , and have not acquiesced , till through God's Spirit they did reassume the Profession of Christ , and at last did dye for Christ , which may incite our holy jealousie over our selves . 7. In setting before us the care of God for his People in their Lives , and Death , and after death , by supplying their wants , comforting their Souls , mitigating their pains , and preserving their Names to succeeding Generations , verifying his own assertion , That the memory of the Just shall be blessed . 8. In representing the efficacy of Christianity and its Champions constancy , so as often to have influenced the very Persecutors of it and them ; not onely to pity them , but also to close with their Principles , and dye for the same Faith ; so that we have no need to be ashamed of the Gospel of Christ. 9. In demonstrating the frustration of the grand design of Christ's Enemies ( the extirpation of his Faith and Religion by Persecution ) it being evidently manifested that Christianity hath been more propagated , the more it hath been persecuted ; and it was long since observed that Sanguis Martyrum was Semen Ecclesiae . So that against all opposition the Faith of Christ and its Professors have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more than Conquerors ; nor hath the gates of Hell hitherto prevailed against the Church of Christ. 10. In manifesting God's mercy and justice . His Mercy in preserving his true Religion and its Professors amidst all their Enemies , and his Iustice in his divers inflictions of punishments upon their Persecutors . Insomuch that some have confessedly acknowledged Christ Conqueror , his cause true , and themselves because Persecutors of it , damned . This is the matter of the Pages humbly offer'd , and unfeignedly recommended to thy perusal . And as to the manner of the Epitome , an Alphabetical method , both as to Sufferers and Persecutors , seemed most apt for thy reaping advantage . The reasons moving the Epitomizing the voluminous works of the Author were these : 1. Because many who probably would read those greater Volumes , either cannot acquire them being scarce , or cannot purchase them being dear , or perhaps have not time to peruse them being great , to occur all which this abstract may suffice . 2. The Chief things in these Volumes desired by the Vulgar ( whose instruction is chiefly designed hereby ) is the Lives and deaths , the Constancy and Comforts of the Martyrs , which here are briefly contained as to the most remarkable Martyrs ever since Christ's time ; which being portable , may serve as a Manual to be oft in our hands to be perused , till we get their experiences on our hearts . And although in these Halcyon dayes of the Church ( which God long continue ) these endeavours way seem to some supervacaneous ; yet if we consider that while we are in the World we must expect troubles , it is no small prudence to prepare for it . However , the ten premised Reasons may plead for thy acceptance of what is humbly tendred , and sincerely published for God's Glory , and thy Soul 's good , by Thine in the Service of GOD , N. T. AN Alphabetical Martyrology . A A ANdrew the Apostle , and Brother of Peter , being conversant in a City called Patris in Achaia , brought many to the Faith of Christ. Egeas the Governour hearing of it resorted to him , and with threats of the Cross disswaded him by his Proconsul ; but Andrew said he would not have preached the honour and glory of the Cross , if he had feared the death of the Cross. And being condemned , when he saw the Cross he said , O Cross , most welcome and long looked for , with a willing mind , joyfully and desirously I come to thee , being the Scholar of him who did hang on thee , because I have always been thy Lover , and have coveted to embrace thee . And so being crucified he gave up the ghost the last of November . See Vol. 1. pag. 42 , 43. One Alexander under the Tenth Persecution standing near the Bar , at the Examination of the Christians , beckned to them with signs to confess Christ ; which the multitude perceiving , made it known to the Judge , who examining what he was , and being answered by him , I am a Christian , condemned him to be devoured of wild Beasts . And he having endured sad Torments never sighed , but from the bottom of his heart praised and prayed to the Lord. Vol. 1. p. 62. Apollinia an ancient Virgin , under the Seventh Persecution , having her Teeth dashed out , and being threatned to be cast into a great fire made before her , unless she would blaspheme with them , and deny Christ ; she paused a while , and suddenly leaped into the fire , and was burned . Vol. 1. p. 80. Ammonarion , an holy Virgin , told the persecuting Judge , That for no Punishment she would yield to his request ; and constantly she performed her words , under very severe Torments , and was at last slain with a Sword. Vol. 1. pag. 80 , 81. Alban the first English Martyr , under the Tenth Persecution , did receive a Clerk into his House , flying for Religion , by whose Precepts and Precedents he of a Pagan became a Christian ; and when the Emperour sent to apprehend the Clerk , Alban put on the Clerks Habits , and offered himself to the Souldiers as the Clerk , and so was had away ; and being commanded on pain of death , by the Emperour , to sacrifice to Idols , he said , I am a Christian , and worship the true and living God , who created all the World ; and the Sacrifices offered to Devils can neither help them that offer them , nor can they accomplish the desires of their Supplicants ; but they whoever they be that offer Sacrifice to Devils , shall receive everlasting pains of Hell for their portion . Whereupon he was cruelly beaten , and at last beheaded . Vol. 1. pag. 115. Agnes a Virgin of Rome , in the Tenth Persecution , of Noble Parentage , before she was marriageable she was dedicated to Christ , and boldly resisted the wicked Edicts of the Emperour , who by fair and foul ways induced her to renounce her Faith , yet she remained constant and courageous , and offered her body to suffer any torment or pain , not refusing to suffer whatsoever it should be , though death it self : But the Tyrant threatned to expose her Chastity to danger , by sending her to the Stews , unless she would ask Minerva pardon . Whereupon she inveighed against Minerva , and said , Christ is not so forgetful of those that are his , that he will suffer violently to be taken from them their golden and pure Chastity . Thou shalt , saith she , bathe thy Sword in my blood if thou wilt , but thou shalt not defile my body with filthy lust , for any thing thou canst do . After which the Tyrant commanded her to be set naked in the open Street , to the shame of himself and all present , who went from her ; and she returned God thanks for this deliverance of her Chastity : And an Executioner being sent to kill her , she willingly met him and prayed , O God vouchsafe to open Heavens Gates , once shut up against all the Inhabitants of the Earth ; and receive , O Christ , my soul that seeketh thee . And so she was beheaded . Vol. 1. p. 121 , 122. Anselm , an Italian , born and brought up in the Abby of Beck in Normandy , and afterwards made Archbishop of Canterbury , said he had rather be in Hell without sin , than in Heaven with sin . Vol. 1. p. 240. Augustinus a Barber , about Hennegow in Germany , being an embracer of the Gospel , yet naturally so timerous that he fled twice when he was sought for , was so bold when he was apprehended that he confounded all Opposers : And being desired to pity his Soul and recant , he said he evidenced his pity to his Soul in giving his Body rather to be burned , than to do any thing contrary to his Conscience . And being set at the Stake , and the Fire kindled , he heartily prayed unto the Lord , and patiently departed , 1549. Vol. 2. pag. 124. Aymond de Lavoy at Bourdeaux in France , a Preacher of the Gospel , being persecuted and sent for ; his People and Friends perswaded him to flye ; to whom he said , He had rather never have been born than so to do ; it was the Office of a good Shepherd not to flye in time of danger , but rather to abide the peril lest the Flock be scattered ; or lest some scruple might by his flight be left in their minds , that he had fed them with Dreams and Fables , contrary to Gods Word ; wherefore beseeching them to move him no more therein , he told them he feared not to yield up both Body and Soul in the quarrel of the truth which he had taught , saying He was ready , with S. Paul , Acts 21. not only to be bound , but also to dye for the Testimony of Christ. And when the Sumner came to apprehend him , being in the City of Bourdeaux three days , Aymond preached each day a Sermon , and in his defence the People flew upon the Sumner , till Aymond desired them not to stop his Martyrdom , since it was the will of God he should suffer for him . Being apprehended , his greatest Accusation was , that he denyed Purgatory : He was nine Months in Prison , in great misery , bewailing his former life , though no man could charge him with any outward Crime ; and enduring more severe torments by the Officers afterwards , he being of a weak body , comforted himself thus , This Body ( said he ) must once dye , but the Spirit shall live ; the Kingdom of God endureth for ever . And swooning , when he came to himself , he said , Oh Lord why hast thou forsaken me ? but his Tormentors further vexing him , he said , O Lord I beseech thee forgive them , they know not what they do . And when Sentence was given against him , he comforted himself with S. Paul's words , Rom. 8. saying , Who shall separate us from the love of God ? shall the Sword , hunger , nakedness ? no , nothing shall pluck me from him . And being brought to the place of Execution , he sang the 114. Psalm , and testified he dyed for the Gospel of Christ , and said , O Lord haste thee to help me , and tarry not : and desired all to study the Gospel , and not to fear them that kill the body . He said he found his Flesh to resist marvellously his Spirit , but he should soon cast it off : And then begging the people to pray for him , he said often , O Lord my God into thy Hands I commend my Soul. In the often repeating of which he dyed , being strangled and burned . Vol. 2. p. 129 , 130. Anne Audebert , an Apothecaries Wife and Widow at Orleance in France , being judged to be burnt for Religion's sake , when the Rope was about her neck to strangle her , she called it her Wedding Girdle wherewith she should be married to Christ : And as she should be burned on a Saturday , she said , I was first married upon a Saturday , and on a Saturday I shall be married again . And martyred she was with such constancy as made the beholders to marvel . Vol. 2. p. 135. Somponius Algerius a young man , burnt at Rome 1555. being in Prison at Venice , ( from whence he was sent to Rome ) he wrote an Epistle to the persecuted and afflicted Saints , wherein he declares the many ways he was tempted to recant , to which Tempters he said , God forbid I should deny Christ , whom I ought to confess , I will not set more by my life than by my Soul , nor will I exchange the life to come for this present world . Vol. 2. p. 180 , 181 , 182. Mrs. Anne Askew being 1545. apprehended , and often examined as an Heretick , subscribed two of her Confessions thus , By Anne Askew that neither wisheth death nor feareth his might , and as merry as one that is bound towards Heaven , God have the praise thereof with thanks . She always concluded her Letters with Pray , Pray , Pray . She was racked till almost dead , to discover her Confederates , but she would not ; then was she by flattery tempted , but was not so won to deny her Faith , but said she would rather burn than deny it . In Newgate before she suffered she made a Confession of her Faith , clearing her self from Errours , and proving her self a Christian ; and then prayed for support against the malice of her Enemies , that they might not overcome her ; and that God would pardon their sins , and open their Eyes and Hearts to do what God pleased , and to set forth his Truth without Errour . She was of a Family that she might have lived in great wealth and prosperity , if she had loved the world more than Christ , but she being constant , was at last ( being unable to go by reason of her racking ) brought in a Chair to Smithfield , and there chained to a Stake , when Wrisley then Lord Chancellor sent her pardon , and bad her recant ; but she refused to look once on them , and said she came not thither to deny her Lord and Master ; and so was burned in Iune 1546. with whom suffered also Iohn Lacels , Iohn Adams , and Nicholas Belenian , which three men though courageous before , yet by her Exhortation and Example were emboldened , and received greater comfort . Vol. 2. p. 580. Iohn Ardeley an Essex man , being burnt Iune 10. 1555. was examined and perswaded by Bishop Bonner to recant ; to whom he said , Bear as good a face , my Lord , as you can , you and all of your Religion are of a false Faith , and not of the Catholick Church . God foreshield I should recant , for then should I lose my Soul ; and if every hair on my head was a man , I would suffer death in the Faith and Opinion that I now am in . And so he did . Vol. 3. p. 253. Will. Allen a Norfolk man , burnt at Walsingham 1555. in September , because he would not go in Procession and kneel to the Cross ; he was in such favour with the Justices of Peace , for his tryed conversation amongst them , that he was permitted to go to his Sufferings untyed , and there being fastned with a Chain , stood quietly without shrinking till he dyed . Vol. 3. p. 419. Rose Allen of much Bentley in Essex , being fetching drink for her sick Mother , in a morning with a light Candle , who was also with her self and Father apprehended by Edmond Tyrrel Esq to be all three carried to Colchester Goal for the Gospel , who perswaded this Rose Allen to counsel her Parents well ; who said , They had a better Counsellor than she , to wit , the Holy Ghost , who I trust will not suffer them to erre . And being for this accused of Heresie by him , she said , With that which you call Heresie I worship my Lord God : To whom he then said , I perceive you will also burn for company's sake : And she answered , Not for company's sake , but for Christ's sake ; and if he call me to it , I hope in his mercy he will enable me to bear it . So Tyrrel took her Candle and held it to her hand , burning it crossways the back of it , till the sinews crackt asunder ; and asked her often during that tyranny , What you Whore will you not cry ? To whom she said , she had no cause to weep , if he considered it well he had more cause to weep , for she had none she thanked God , but rather had cause to rejoice ; and she said , that though at first burning it was some grief to her , yet the longer it burnt the lesser she felt , or well near no pain at all . Vol. 3. p. 830. Iohn Alcock , a young man in Suffolk , apprehended at Hadley because he would not move his Cap as the Priest came into Church with a Procession , and being bid to take heed of the Priest , he said , I fear not , for he shall do no more than God will give him leave ; and happy shall I be if God will call me to dye for his Truths sake . And being sent up to London he dyed in Prison at Newgate , and was buried in a Dunghil 1558. Vol. 3. p. 883. Richard Atkins burnt at Rome 1581. he was born in Hartfordshire in England , and travelling to Rome he came to the English Colledge , knocking at whose Gates several English Scholars came out , and bid him go to the Hospital , and there he should receive his meat and drink : But he declared he came not to any such intent , but to reprove the great misorder of their lives , which ( said he ) I grieve to hear and pity to behold : I came also to let your proud Antichrist understand that he doth rob God of his honour , and poyseneth the whole world with his Blasphemies : So declaming against their Idolatry he was put into the Inquisition by one Hugh Griffith a Welchman , and a Student in that Colledge , where after a few days he was set at liberty : But one day going in the Streets , and meeting a Priest which carried the Sacrament , which offended his Conscience , he catched at it to have pulled it down , but missing of it he was let pass : A while after he seeing divers persons in S. Peter's Church at Mass , he stept up without any reverence , and threw down the Chalice of Wine , and would have gotten the Wafer-Cake out of the Priest's hands ; for which he was much beaten with persons Fists , and cast into Prison ; and upon Examination why he would do such a Crime , he said , I came for that intent , to rebuke the Popes wickedness , and your Idolatry . Upon this he was condemned to be burned : Which Sentence he gladly received , he said , because the sum of his offence pertained to the glory of God. A while after he was set on the bare back of an Ass , stript from the head to the waist , and so carried in the Streets , who called to the people and told them they were in a wrong way , and willed them for Christ's sake to have regard to the saving of their Souls ; all the way as he went he had four men that did nothing else but thrust at his body with burning Torches , whereat he never moved nor shrunk , but with a chearful countenance often bended his body to meet the Torches , and would take them in his own hand and hold them burnig to his own body ; which posture he continued in near the space of half a mile , till he came at the place of Execution , before S. Peter's Church ▪ Then made they a device not to make the fire about him , but to burn his Legs first , which he suffered marvellously chearfully ; then they offered him a Cross , but he put it away , telling them they did ill to trouble him with such paltry , when he was preparing himself for God , whom he beheld in majesty and mercy ready to receive him into the Eternal Rest : And so he dyed . Vol. 3. p. 1022. Francis d' Alost in Flanders , beheaded May 1. 1566. said to his apprehenders , Now ye think to deprive me of life , and so to do me a great hurt , but ye are deceived ; for it is all one as if ye took Counters from me , to fill my hand with a great sum of Gold. Being at the place of Execution , he said , Seeing ye thirst after my blood , I willingly yield it unto your hands , and my Soul into the hands of my merciful Lord God Almighty . And so he was beheaded , and his body given for a prey to the Fowls of the air . Addition to Vol. 3. of Massacre in France and Flanders , p. 34 , 35. B B BArtholomew the Apostle is said to have preached to the Indians , and to have converted the Gospel of S. Mathew into their Tongue : He continued there a great space doing miracles , at last in Albania , a City of Greater Armenia , after divers persecutions , he was beaten down with Staves , and then crucified ; and after being excoreate was at length beheaded . Vol. 1. p. 42. Blandina a Woman , under the Fourth Persecution , was so tormented that the Tormentors for weariness gave her over , admiring at her strength and courage , who became stronger and stronger ; and as oft as she spake these words , I am a Christian , neither have we done any evil , it was a marvellous comfort , and emboldened her to abide the Torments . Vol. 1. p. 60. She afterwards was fastned to a Stake , and cast to ravening Beasts , but no Beast would come near her ; so the Persecutors took her down , and laid her in Prison till another time . At length she was put in a Net , and cast to the wild Bull , and after she was sufficiently gored with his Horns she felt nothing of pain , but was thus slain ; of whom the very Persecutors said , Never Woman was put to death of them that suffered so much as she did . Vol. 1. p. 62 , 63. Barlaam a Martyr , under the Tenth Persecution , having endured many Torments , was at last laid on the Altar by the Persecutors , where Incense was offered to their Idols , and they put Incense into his hand , thinking that fire would cause his hand to scatter the Incense , and so he have sacrificed , but the flame eat round about his hand , which remained as though it had been covered with hot Embers , when as Barlaam recited that of the Psalmist , Blessed be God who teacheth my hands to fight . Vol. 1. p. 118 , 119. Ioane Boughton , Mother to the Lady Young , was burned April 28. 1494. ( and in the ninth year of King Hen. 7. King of England ) in Smithfield , for holding of Wickliffe's Opinions , from which all the Doctors in London could not turn her : And being told that she should be burnt , she defied them , saying , She was so beloved of God and his holy Angels , that she passed not for the fire ; and in the midst of it she cryed to God to take her Soul into his holy hands . Vol. 1. p. 956. Iohn Brown of Ashford was burned 1517. at Ashford , being taken away by force from his own House , the same day his Wife was Churched , and he was carried to Prison at Canterbury , for no Crime but for asking a Mass-Priest , where the Soul was when he began Mass and when he had done Mass ? who answering he knew not ; Iohn Brown asked him then , how he could save the Soul ? For which he was continued in Prison from Low-Sunday till Fryday before Whitsontide , his Wife not knowing where he was all this time ; till the night before he was burned being set in the Stocks at Ashford , she came and sat up by him , to whom he declared the whole passage , and said that the Bishops , Warham and Fisher , heated his Feet on the Coals , and burned them to the bones , to make him deny his Lord ; which I will never do , added he , for if I should deny him in this world , he would deny me hereafter . I pray thee , said he further , good Elizabeth , continue as thou hast begun , and bring up thy Children vertuously in the fear of God. And the next day being Whitsonday-Eve this godly Martyr was burned ; standing at the Stake he thus prayed , holding up his hands , O Lord I yield me to thy grace , Grant me mercy for my trespass , Let never the Fiend my Soul chase : Lord I will bow , and thou shalt beat , Let never my Soul come in Hell heat . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord of truth . And so he ended . Vol. 2. p. 13. Iohn Bertrand , a Forester in France , 1556. being condemned for the Gospel's sake , he being to enter a Cart , to be carried to Execution , gave thanks he was not there for any evil action , but for the quarrel of our Saviour ; and when tyed to the Post he sang the 25. Psalm ; and with Eyes looking up to Heaven , seeing the place of Execution , he said , O the happy journey , and fair place prepared for me . He in the fire cryed , O Lord give thy hand to thy Servant , I recommend my Soul to thee : And so meekly yielded up the Ghost . Vol. 2. p. 150. Dominicus de Basana , an Italian , burned at Placentia , 1553. being asked whether he was a Priest , said , Not of the Pope , but of Christ ; being asked if he would renounce his Doctrine , answered , He maintained no Doctrine of his own , but of Christs , which also he was ready to seal with his blood , and gave hearty thanks to God which so accepted him , as worthy to glorifie his Name with his martyrdom : And being cast into Prison , he continued constant ; yea at his Execution he did preach , and pray for his Enemies , and so finished his days . Vol. 2. p. 167. A Bookseller of Avinion was burned by the means of the Bishop of Aix , for selling some Bibles in the French Tongue ; and as a sign of the Crime for which he was burnt , he had two Bibles hanged about his neck , one before and another behind him . Vol. 2. p. 191. Maurice Blane , a young man in Merindol in France , being one of the Waldenses , and taken by one Iohn Miniers Lord of Opede , who went as Captain against Merindol , was shot to death with Harquebusses , and though he was not very well instructed , yet in all his Torments he lifted up his Eyes to Heaven , and with a loud voice ceased not to call on God ; and the last words he was heard to say were , O Lord God these men take from me a life full of misery , but thou wilt give me life everlasting , by thy Son Iesus Christ , to whom be Glory . Vol. 2. p. 198. Thomas Bilney , being brought up under Popish ignorance , and did in order to his obtaining pardon of sins , use fasting , watching , buying pardons , &c. and at last hearing that the New Testament was translated into Latine elegantly by Erasmus , out of a love to the Latine more than to the Word of God ( which he then knew not what it meant ) bought one and did read it ; and at his first reading he happened on 1 Tim. 1.15 . It is a faithful saying , &c. which sentence through Gods instructions , and co-workings , exhilerated him , and was a means of his conversion to the Faith of Christ , learning that all travels and watchings without Christ availed nothing : And having tasted of the sweetness of Christ himself , he greatly endeavoured the promoting of Christ's Gospel , and opposed Popery in its abuses of Pardons , &c. Vol. 2. p. 268. He was instrumental to the conversion of Mr. Latimer , p. 271. He was of Trinity Hall in Cambridge , and first framed that University to the knowledge of Christ , Vol. 2. p. 274.276 . He once recanted , and was absolved , which created such trouble to him , that for two years he almost despaired , nor could any Scripture comfort him , till at length God , by the means of Mr. Latimer , comforted him . And he propagated the Doctrine of Christ in Norfolk , and was burned at Norwich 1531. The night before which eating an Ale-berry chearfully , some Friends said they were glad to see him so merry , to whom he said , he did as Husbandmen , repair the ruinous House of his body . He often tryed the heat of the fire , by putting his finger in the Candle flame , saying , I feel and know fire to be naturally hot , yet I am perswaded by Gods Word , and by experience of some in it , that in the flames they felt no heat . And I believe howsoever that the stubble of my body shall be wasted by it , yet my Soul shall be thereby purged : it is a pain for a time , on which follows joy unspeakable . Vol. 2. p. 277. Richard Bayfield , a Monk of S. Bennets belonging to Berry , converted by means of one Dr. Barnes , was November 20. 1531. degraded and condemned ; and being struck with a Crosier he fell backward , broke his head , and swooned ; when he came to himself again , he thanked God that he was delivered from the malignant Church of Antichrist , and was come into the sincere Church of Christ militant here on Earth : And I trust anon , said he , to be in Heaven with Christ , and that Church triumphant for ever . And being in a slow fire was half an hour alive , and when the left arm was on fire and burned , he rolled it with his right hand , and it fell from his body ; and he continued in Prayer to the end without moving . Vol. 2. p. 293. Iames Beinham , a Lawyer , in King Henry the Eighth's days , for knowledge of the New Testament was burnt , April the last 1532. who first abjured , but soon relapsed , declaring he would not suffer the like Hell he did when he was abjured for all the world ; and when he was again taken and burning , he in the fire , when his legs were half consumed , said , O ye Papists , ye look for miracles , here ye may see one , for in this fire I feel no more pain than if I were in a Bed of down , and it is to me as a Bed of Roses . Vol. 2. p. 301. Thomas Benet , Master of Art in Cambridge , thinking after his conversion not safe to stay there , went to Exeter , and there taught a School : And at last abhorring the blasphemy of the Papists , he fixt up Bills against the Popes Supremacy , &c. for which , after much enquiry being found out , he at length suffered , all their endeavours being not able to reclaim him to Popery , to whose perswaders he mildly answered ; desiring them to desist , for he was resolved , and did more desire to dye for Christ , than to live longer and partake of and behold their detestable Idolatry . At the fire he prayed so fervently , and his sayings were so pious , and himself so constant , that his very Enemies counted him a good man , and God's servant ; yet was he burnt : And at Stake being commanded by one Esq Barnhouse to pray to Saints , he would not , it being God on whom only he must call : to whom the Esquire said , he should pray to Saints , or else he would make him , and therewith thrust a Fir-bush on fire at his Face : to whom the Martyr said , Alas , Sir ! trouble me not ; and prayed , Father forgive them . Whereupon the Esquire caused the fire to be kindled , and then the Martyr lifted up his Eyes and Hands , saying , O Lord receive my Spirit ; and so continuing Prayers , did never stir nor strive , but abode the flames until he ended . Vol. 2. p. 314. Dr. Barnes of Cambridge , in King Henry the Eighth's days , burned in Smithfield 1541. Iuly 30. he much promoted good Learning in Cambridge , and then Religion , yet afterwards recanted twice , but at length preached Christianity again ; for which , he being apprehended , was to be burnt ; who making his Confession , said , He dyed for the Faith of Christ , by whom alone he doubted not but to be saved : he prayed for pardon : And whereas Stephen Gardner Bishop of Winchester caused his Martyrdom , he there said , I pray God forgive him , as heartily , and as freely , and as charitably , and without feigning , as ever Christ forgave them that put him to death . And then putting off his Cloaths , made him fit for the fire , and patiently took his death , and was burnt with Mr. Garret and Mr. Hierom. Vol. 2. pag. 517. See more Mr. Hierom. George Bucker : See Adam Damlip . Iohn Bradford a Lancashire man , a good Scholar , Servant to the Lord Harrington , afterwards went to Cambridge , and after one years time was made Master of Arts and Fellow of Pembroke Hall ; and some time after ordained by Bishop Ridley , and made Prebend of S. Paul's in London . Vol. 3. p. 380. He was a zealous Preacher and a good liver , yet in Queen Mary's days silenced and imprisoned ; although but three days before he appeased the people in London , by preaching against Sedition , and perswading them to obedience , who were incensed much against one Bourn ( who afterward was made Bishop of Bath ) who preached against King Edward 6. and pleaded for Popery , so that a Dagger was thrown at him , till this Mr. Bradford appeared in the Pulpit , and then the People cryed out , God save thy life , O Bradford . He slept but four hours in the night , and spent most of the other hours in prayer and studying ; so that he counted that hour lost , he said , in which he had done none good with Pen , study , or exhorting : he preached twice a day in Prison , unless sickness hindred him . When the Keepers Wife with sorrow brought him news of his burning next day , he said , I thank God for it , I have looked for the same a long time ; it comes not on me suddenly , but as a thing waited for every day and hour , O Lord make me worthy of it . When he went from the Counter to Newgate , he prayed , and gave every Servant and Officer in the House money , wishing them to serve God and eschew evil , and prayed to God to effect it in them : He was imprisoned two years , lacking one Month and a half . He being upon examination offered mercy , if he would recant , said , Mercy with God's mercy I desire ; but mercy with God's wrath God keep me from ; his good will be done , life with his displeasure is worse than death , and death with his favour is true life . Vol. 3. p. 283. One Creswel , an acquaintance of his , after this came to him , and proffered him his service to make suit to the Queen for him : To whom he said , If the Queen will give me life , I will thank her ; if she will banish me , I will thank her ; if she will burn me , I will thank her ; if she will condemn me to perpetual imprisonment , I will thank her . Vol. 3. p. 292. At the Stake he freely forgave all persons , and beg'd all persons to forgive him : He prayed and kissed the Stake and Faggot , crying , O England , England , repent thee of thy sins , repent thee of thy sins , beware of Idolatry , beware of false Antichrists , take heed they do not deceive you . Vol. 3. p. 307. His Letters were many and pious , exhorting to constancy : 1. From God's love to us : 2. God's power over our Enemies , and care for us : 3. The necessity of dying once : 4. The shortness of the troubles : 5. The eternity of our joys : 6. Examples of Christians : 7. The Conjugal Relation engageth both Soul and Body to Christ : 8. All worldly Enjoyments , and life it self , but tokens of God's love to us , and must not be denyed if call'd for by God , as tokens of our love to him : 9. Death is our due for sin , but when for Christ , prepares a greater glory : 10. God's care over their Children and Families that dye for him : 11. Our Cross from God as a Father . Vol. 3. p. 307. to 337. Roger Bernard , a Suffolk man , burned with two others at S. Edmunds-Bury , Iune 30. 1556. he being diversly flattery allured to turn , yet though a poor Labourer continued constant ; and when he was threatned with punishments , he said , Friends , I am not better than my Master Christ , and the Prophets , whom your Fathers served after this sort ; and I for his Names sake am content to suffer the like at your hands , if God shall so permit , trusting that he will strengthen me in the same , according to his promise , in spite of the Devil and all his Ministers . And so constantly he endured the flames with Prayer and Praises . Vol. 3. p. 710. Agnes Bongeor , one of 10 Prisoners at Colchester , who with another Woman , one Margaret Thurston , was not executed with the other 8 , because of the mistake of her name in the Writ , being there written Bowyer instead of Bongeor ; which mistake caused much sorrow to the poor woman , who was thereupon dejected , even almost to despair , because she was left and the rest taken and burnt , as if God did not think her worthy of that honour ; in order to the receiving of which , she had disposed of a sucking Child that morning to another Nurse , and had habited her self fit for the fire : But at last with much endeavours she was comforted , by a Friend 's proposing the instance of Abraham , whose will in offering his Son was by God accepted , as if Isaac had been sacrificed ; and so her desire to have offered up her self , had God pleased ; and also the real offer of her Child , disposed of already to another Nurse , in order to her self being burnt , might be acceptable before God. And she being thus comforted in due time , September 17. 1557. was also with the said Margaret Thurston burnt at Colchester . Vol. 3. p. 849 , 850. Bergerius , being imprisoned for the Gospel's sake , met there with one Iohn Chambon a Thief , imprisoned also at Lions in France 1553. which Chambon was almost famished for want of food , eating only such things as Horses and Dogs refused , and was also almost devoured of Lice , insomuch that he cryed out against God , and cursed his Parents that bare him , till by the Prayers and endeavours of this Bergerius he was converted ; and he declared to divers persons by Letters , that his Lice left him the next day after his Conversion , so that he had not one ; and he was sufficiently provided for by the Alms of persons , so that he fared very well . Vol. 2. p. 140 , 141. Iohn Badby an English Martyr 1409. martyred for opposing Transubstantiation ; he , though he felt the flames , which were immediately quenched , and he invited to recant by the Kings eldest Son , with promises of great revenues , and with threats of being burned , if he would not recant , could not not be perswaded to recant . Vol. 1. p. 681. Guy de Brez , Prisoner at Tournay in Flanders 1567. writeth to his Wife thus ( after the declaring what Conflicts he had with his flesh , and the Victory which through Christ he had in order to suffering ) Be comforted , our separation shall not be for ever , it will not be long e're we be gathered together under one head , Iesus Christ : the world is not the place of rest : Heaven is our home , and the world but our place of banishment : Let us aspire after our Country : Consider the honour God doth you , in that you have a Husband who is not only called to be a Minister of Christ , but highly advanced to partake of the Crown of Martyrdom , which honour the Angels in Heaven are not capable of . I rejoice in my sufferings , I am filled with the abundant riches of my God. I now taste and see Gods goodness , I feel by experience he never forsakes them that trust in him ; I have profited more in the School-house of my Prison than in all my life time before ; I would not change my condition with them which are my Persecutors , I eat and drink and rest with more hearts-ease than they . Additions to Vol. 3. concerning Massacre in France and Flanders . p. 37 , 38. Francis le Bossu , with his two Sons , martyred at Lyons in France in the Massacre there 1572. he encouraged his two Sons to suffer with him for the Gospel , exhorting them thus , Children , we know the enmity of the wicked and the world against Gods people is no strange thing : Let not their drawn Swords affright us , they will be but as a Bridge whereby we shall pass over out of a miserable life into immortal blessedness ; we have breathed and lived long enough among the wicked , let us now go and live with one God. And so all three embracing each other , were found slain . Additions to Vol. 3. concerning Massacre in France . p. 68. C C CAlocerius seeing the great patience of the Christians in so great Torments and Persecutions , cryed out , Vere magnus Deus Christianorum , that is , truly the God of the Christians is a great God. Which words being heard , he was apprehended , and brought to the place of execution , and made partaker of their martyrdom . Vol. 1. p. 53. Cecilia the Virgin brought Valerian her espoused Husband , and Tiburtius his Brother , to the Faith of Christ , and with her exhortations made them constant to Martyrdom ; after whose sufferings she was apprehended and brought to offer Sacrifice to Idols , but refusing , she was had to the Judge to be condemned ; in the mean time the Serjeants and others began to perswade her to favour her self , and not cast her self away ; to whom she so reply'd with Reasons and godly Exhortations , that by the grace of God they were converted also , and divers others were with them baptized , to the number of 400 persons ; which being done she was condemned , and was inclosed in a hot Bath a day and a night without hurt , and was afterwards ordered to be beheaded in the Bath . Vol. 1. Cyprian , being also named Statius , he was an African and born in Carthage , an Idolater and a Gentile , altogether given to the study of Magical Arts , who was converted to the Christian Faith , through the grace of God , by the means of Cecilius a Priest , and by the occasion of hearing the History of the Prophet Ionah ; and was after his conversion ordained Priest and Bishop of Carthage : Soon after in which Office and Dignity he so shined in Gifts and Vertues , that he had the Covernment of all the East Church , and Church of Spain , and was called the Bishop of the Christian men : And was beheaded in the 259. year of Christ , under the Eighth Persecution . He is said to observe 12 abuses in mans life . 1. A wise man without good works . 2. An old man without Religion . 3. Youth without obedience . 4. Rich men without Alms. 5. A Woman shameless . 6. A Guide without vertue . 7. A Christian contentious . 8. A poor man proud . 9. A King unrighteous . 10. A Bishop negligent . 11. People without discipline . 12. Subjects without love . Vol. 1. p. 89 , 90 , &c. Christians to the number of 2000 being assembled in their Temple at Nicomedia , to celebrate the Nativity of Christ , and fire being caused to be set to the Temple by the order of Maximianus , under the Tenth Persecution , with a Cryer , That all that would have life should come out of the Temple , and do sacrifice upon the next Altar of Iupiter . One in the behalf of all the rest answered , They were all Christians , and that they would do Sacrifice only to Christ , his Father , and the Holy Ghost , and that they were all now ready to offer . Whereupon they all and the Temple were burned . Vol. 1. p. 102. Iohn Clardon , a Currier of London , was burned only for having English Books in his house , which as his Enemies said contained heretical Opinions , which he owned against the Popish Party , 1415. year of Christ. Vol. 1. p. 842. Iohn Clerke of Meldon in France , a Wool-carder , for saying the Pope was Antichrist in a Bill he set upon the Church doors against the Pope's Pardons , was to be whipt three several times , and each time marked on the forehead with a note of infamy , whose Mother being a Christian woman , and seeing those things done to her Son , courageously emboldened him , crying , Blessed be Christ , and welcome be these marks . He afterwards removing to Metz in Lotharing , the night before the people idolatrously , according to their Custom , was to go out of Town to worship some Images , he brake them down ; and the next day the Monks and people coming to worship , found their Images broken , whereof they suspected this Clerke , who being examined confessed the fact , and shewed his reason for it ; whereat the people were enraged , and cut off his right arm , and with Pinsers pulled off his nose , arms , and breast , and then burnt him , An. 1514. who patiently endured it , singing , Their Images be of Silver and Gold , the work of mens hands . Vol. 2. p. 107. Dr. Iohn Castellane , a French Divine , was degraded and burnt only for Religion , in which he continued constant to death , and so patiently underwent it , 1525. that many ignorant people were thereby drawn to the knowledge of the Truth , and many weak were greatly confirmed . Vol. 2. p. 107 , 108 , 109. George Carpenter burned in Munchen in Bavaria , Feb. 8. 1527. whose Crimes were , because he held a Priest could not forgive sins , nor call God out of Heaven , that God was not in the Bread in the Sacrament , nor that the Element of Water in Baptism did confer Grace ; which four Articles he refused to recant : and being asked if he was let go if he would not go to his Wife and Children : he answered , If I was let go , whither should I go rather than to my Wife and well-beloved Children ? And being told if he would recant he should be set at liberty ; he said , My Wife and Children are so dearly beloved of me , that they cannot be bought from me for all the Riches of the Duke of Bavaria ; but for the love of my Lord God I will willingly forsake them . And being led to the place of Execution , he promised a sign of his Faith , that while he could open his mouth , he would not cease to call upon the Name of Iesus ; and being in the fire he cryed aloud , Iesus , Iesus , and so gave up his spirit joyfully . Vol. 2. p. 114. One Cowbridge burnt at Oxford , he was a person distracted , and knew not what he said , and yet burned for an Heretick , who in the midst of the flames , lifting up his Head to Heaven soberly and discreetly called upon the Name of the Lord Jesus Christ , and so departed . Vol. 2. p. 437. Roger Clarke , a Suffolk Man , taken at Ipswich , and judged 1546. with one Kerby , by my Lord Wentworth ; who , after Sentence given , talked with another Justice on the Bench a good while , to whom Clarke said , My Lord , speak out , and if you have done any thing contrary to your Conscience , ask of God mercy , and we from our hearts do forgive you ; speak not in secret , for ye shall come before a Iudge , and then make answer openly , even before him that shall judge all Men. He was burn'd at Berry , and at Stake , kneeled down , and said , My Soul doth magnifie the Lord , &c. Vol. 2. p. 569. Dirick Carver , a Beer-Brewer in Bright-Hamsted in Sussex , an ancient and pious Man , though not understanding a Letter of the Book , was apprehended for having , with some others , been at Prayer in his House ; and after his apprehension he so improved his time in Learning , though ancient , that before he suffered , through Gods blessing , he could read any English printed Book . At the Stake in Lewis , Iuly 22. 1555. he went into the Barrel , having stript himself , and there spake to the People . Dear Brethren and Sisters , witness to you all that I am to seal with my Blood Christs Gospel , because I know it is true ; and because I will not deny Gods Gospel , and be obedient to Mens Laws , I here am condemned to dye . Dear Brethren and Sisters , as many as believe on the Father , Son , and Holy Ghost unto everlasting Life , see ye do the works pertaining to the same ; I ask ye all , whom I have offended , forgiveness , for the Lords sake , as I heartily forgive all you who have offended me in thought word and deed . Lord have mercy upon me , for unto thee do I commend my Soul , and my Spirit doth rejoice in thee . And so the Fire being kindled , he said , Oh Lord have mercy upon me , and sprang up in the Fire calling on the Name of Jesus , and so ended . Vol. 3. p. 386. Richard Colliar of Ashford in Kent , being examined and condemned for the Gospels sake , as soon as he was condemned he sang a Psalm , and was afterwards burnt with five more Kentish Men , at three Stakes in one Fire , in August 1555. Vol. 3. p. 394. Tho. Cranmer , a Gentleman of a Family ancient as the Conquest , born at Arselacton in Nottinghamshire , brought up at School , and at Cambridge was Fellow of Iesus Colledge , and afterwards one of the Heads of the University , used to examine all Graduates in Divinity , who would not admit any to be Batchellors or Doctors in Divinity , but those who were well read in the Scriptures ; whereby he refused many Fryars , some of whom by being thereby brought to consult the Word of God were converted , and afterwards returned him thanks . This Cranmer was afterwards by King Hen. 8. made Arch-Bishop of Canterbury , for his Service to him in endeavouring to satisfie his Conscience about the divorce of his Queen , Catherine his first Wife , the Widow of his late deceased Brother : He was of a mild Nature , soon reconciled to his Enemies , and so ready to do them good that it grew Proverbial , Do my Lord of Canterbury a displeasure , and then you may be sure to have him your Friend whilst he lives . Vol. 3. p. 637. He was by many endeavours tempted to recant , and after much resistance did at last recant , chiefly out of a design to compleat an Answer against a Papish Book which he had begun ; but though he subscribed , the Papists were ordered to burn him , March 21. at Oxford , by the Queen , who had ordered Doctor Cole to have a Funeral Sermon in readiness against that day ; and accordingly at the day appointed , the Doctor did preach , and Cranmer was had to the Church not knowing the design ; but as he was perswaded to publish his Recantation publickly , and after Sermon , when it was expected he should declare his Recantation , he with many tears and earnest desires did entreat the People to pray for him to God for pardon of his sins , amongst which , none troubled him more than his subscribing to Popery with his hand , which he hated in his heart ; But , saith he , for as much as my hand hath offended , it shall be first punished ; for may I come to the Fire , it shall first be burnt ; and so he began to cry against the Papists and Popery , whereby the Papists expectation were frustrated and they grew mad at him , stopping his Mouth , and pulling him down , and led him forthwith to the Town-ditch to be burnt , where in the Fire he put forth his right hand into the flames as soon as they came near him , and held it there till it was burnt , his body being unburnt ; often saying , Oh unworthy right hand ; and saying often , Lord Iesus receive my spirit , he stood immovable in the flames , and dyed March 21. 1556. Vol. 3. p. 670 , 671. Iohn Carter , a Weaver of Coventry , dyed in the Kings-Bench a Prisoner for the Gospel , who expected and desired to have been burnt . In a Letter to Mr. Philpot he writes thus , My Friends report me to be more worthy to be burnt than any that was burnt yet , God's blessing on their hearts for their good report , God make me worthy of that dignity , and hasten the time , that I might set forth his glory . He wrote divers Letters of encouragement to the persecuted Brethren ; and in one Letter to his Wife he begs , and chargeth her to rejoice with him in this his state of sufferings for Christ's sake . Vol. 3. p. 716. &c. Peter Chevet : See Peter . Mrs. Gertrude Crockhay , Wife to Mr. Robert Crockhay at St. Katherines by the Tower in London , being for the Gospel persecuted , fled 1556. to Gelderland , beyond Sea , to look after some Estate that should fall to her Children by a former Husband : but there also she was betrayed , and came to trouble at Antwerp ; where , at the request of her Friends , she was set at liberty , and she came for England , where she was infested again by the Papists ; and being very sick : They told her Daughter , that unless her Mother would receive the Sacrament she should not be buried with Christian burial : who hearing the same , said , Oh how happy am I that I shall not rise with them , but against them : The Earth is the Lords and all the fullness thereof , and therefore I commit the matter to him . Soon after she dyed , and was buried in her Husbands Garden . Vol. 3. p. 1013 , 1014. Christians to the number of 30000 slain in the Massacre at Paris in France , 1572. which was effected by the French King 's inviting the chief Captains of them , and all other that would , to the Wedding between the Prince of Navarre , and the Kings Sister ; at which being kindly received , some of them after the compleating of that Marriage were slain , and all the Souldiers in Paris charged to be in Arms at a watch-word , so that within three days 10000 of them were slain , besides many other in the days following in Paris , and the Persecution in other places in a Months time compleated the number of 30000 aforesaid ; which News being sent to the Pope , he solemnly gave thanks for it as a mercy ; and the French King also did the like ; and the Messenger of the News had 1000 Crowns for his News : but the poor Protestants were much troubled , of whom some turned , others fled , and all had been destroyed , had not those in Rochel by God's mercy been courageous , and resolved to be stedfast and fight for the Faith ; which being known , the French King besiegeth it , and chargeth all his Nobles and Gentry , on pain of great punishment , to besiege it ; which was done with great vigour by the whole Force of France , and also of the Duke of Anjou , Duke of Alanson , Navarre , and Condee , which Forces assaulted it seven times and were resisted , so that they lost 122 Captains ; and at last the Duke of Anjou being made King of Polony , which News coming to the Camp they rejoiced ; whereat the new King treated with them of Rochel , and finding them not unconformable , made peace with them , and prevailed with the French King by Edict to let them have peace , and the liberty of Religion in that and other Cities , 1573. Vol. 3. p. 1028 , to 1030. D D DOrotheus and Gorgoneus , persons of Dioclesian's Privy Chamber , seeing the sad Torments inflicted on Peter their Houshold Companion , said to Dioclesian , Why , O Emperour , do you punish in Peter that Opinion which is in all of us ? Why is this accounted in him an offence , that we all confess we are of that Faith , Religion , and Iudgment that he is of ? Wherefore he commanded them to be brought forth , and to be tormented almost with like pains to Peter's , and afterwards to be hanged . Vol. 1. p. 101 , 102. Iohn Diazius , a Spaniard , was murthered 1546. by his Brother Alphonsus Diazius , who hired a Man with an Hatchet to cleave his own Brother's head , as he was reading some Letters , under a pretence sent to him by his Brother , who was by when the fact was done , and forth with fled with the Murtherer : But he being the Popes Lawyer , and procuring his Companion in Rome on purpose to murther his Brother being a Protestant , escaped punishment . Vol. 2. p. 109. Dennis a French Martyr 1528. burnt at Melda , for saying the Mass is a plain denying of the death of Christ ; he was wont to have always in his mouth the words of Christ , He that denyeth me before men , him also will I deny before my Father , and to muse on the same earnestly . He was burnt with a slow fire , and did abide much torment . Vol. 2. p. 128. Adam Damlip , alias George Bucker , a great Papist , in his Travels at Rome seeing the great profaneness and impiety of that place , where he expected so much goodness , loathed Popery ; and at Calice reforming , he preached against it , and was at length sentenced to death . When the News was told him by the Jaylor of the Marshalsee in London on a Saturday night , that on Monday he must for Calice , and suffer there , he did eat his Supper chearfully , insomuch that some asked him how he could do it , being to dye so soon ; to whom he said , Ah Masters , do you think that I have been God's Prisoner so long in the Marshalsee , and have not learned to dye ? Yes , yes ; and I doubt not but God will strengthen me therein . He was at Calice the next Saturday following hanged , drawn , and quartered as a Traytor , in King Henry the Eighth's time . And his greatest Enemy , who at his death said he would not depart till he did see his heart out , ( one Sir Ralph Ellerken ) was soon after slain amongst others by the French , and his Enemies cutting off his Privy Members , cut his heart out of his body ; which cruelty they did to none other of the company , and may be looked on as a just judgment of God on him , who so desired to see Damlip's heart . Vol. 2. p. 564 , 565. Iohn Denley , a Gentleman of Maidstone in Kent , burnt for the Gospel's sake at Uxbridge , August 8. 1555. who in the flames sang a Psalm ; whereat Dr. Story caused one to throw a Faggot at him , which hurting his Face did cause him to lay both his hands on it , and to leave singing ; whereupon the Doctor said to him that flung the Faggot , You have spoiled a good old Song ; but Mr. Denley being yet in the flame put abroad his hands again and sang , yielding up his spirit into the hands of God. Vol. 3. p. 390. Alice Driver , a Suffolk Woman and a Labourers Wife , persecuted for the Gospel of Christ , said that Quen Mary , for her persecuting the Saints of God , was like Iezebel ; for which she had her Ears cut off presently , which she suffered joyfully ; and said , she thought her self happy that she was counted worthy to suffer any thing for the Name of Christ. Being examined by several Doctors , she reasoned with them so , and silenced them all . She perceiving which , said , Have ye no more to say ? God be thanked you be not able to resist the Spirit of God in a poor weak woman : I was never brought up at the University , but often drave the Plow before my Father ; yet , in the defence of Gods Truth , and in the Cause of my Master Christ , by his Grace I will set Foot to Foot against any of you in the maintenance of the same ; and if I had a thousand lives , they should all go for the payment of it . She being at Stake , and a Chain put about her Neck to bind her with , she said , Here is a goodly Neck-kerchief , Blessed be God for it . She was burned November 4. 1558. Vol. 3. p. 886 , 887 , 888. Iohn Davis , a School-boy of twelve years of age , was , because he had a Bible , and had written some things against the Papists , betrayed by his Aunt , one Mrs. Iohnson , in Worcester , 1546. with whom he lived ; and he was imprisoned from August 14. till 7. days before Easter , with Fetters and Bolts ; and one perswading him from burning , advised him first to try the Candle , who holding his Finger , and the other holding a Candle under it a good space , he cryed not , felt no pain , nor was his Finger scorched . He was afterwards arraigned , and should have been punished with death , but that King Henry the 8 th . dyed , and the Law was thereby out of force . Vol. 3. p. 919 , 920. E E EUlalia , a Virgin of Noble Parentage in Eremita , a City in Portugal , of twelve years of age , refusing great Marriages and Dowries , being a Christian , joined her self with Gods Children under the 10 th . Persecution ; and being kept close by her Parents , lest she should hasten her own death , she by Night stole out and ran to the Judgment Seat , and cryed out , I am a Christian , an Enemy to your devilish Sacrifices ; I spurn your Idols all under my Feet , I confess God Omnipotent with heart and mouth : Isis , Apollo , Venus , what are they ? Maximinus himself , what is he ? The one a thing of nought , because the work of Mens hands ; and the other a cast-away , because he worshippeth the same work . Whereat the Judge incens'd , threatned torments , but first perswades her to return and offer Incense ; whereat she spits in his Face , spurns abroad with her Feet the Incense ; and then was miserably tormented , scratched and cut to the Bones , she singing and praising God , saying , O Lord I will not forget thee ! what a pleasure is it , O Christ , for them that remember thy triumphant Victory , to attain to these high dignities ? and so she was burned . Vol. 1. p. 120. Edmund , King of Eastangles , in the Saxon Heptarchy in Brittain , being summoned to submit to Inguar , a Dane , returned an answer , That he , a Christian King , would not , for the love of a temporal life , subject himself to a Pagan Duke , unless he became a Christian first ; whereupon he was taken , and fixt to a Stake , and shot to death . Vol. 1. p. 148. F F FRuctuosus , Bishop of Tarraconia in Spain , being by Emilianus under the Eighth Persecution , in the year of Christ 262. to be burned , because he would not worship Idols , said , He worshipped not any dumb God of Stocks and Blocks , but one God the Creator of all things : And being cast into the fire with his hands tyed behind him , his bands were by the fire dissolved , his hands unhurt , and his body remained whole , and he lifted up his hands and praised God , praying also that the fire might speedily dispatch him ; which then was soon done : in the mean time a Souldier in the house of Emilianus , with the Daughter of Emilianus , said they saw the Heavens open and the Martyr to enter in . Vol. 1. p. 96. Nicholas Finchman burned in Dornick 1549. who being condemned , blessed God which had counted him worthy to be a witness in the cause of his dear and well beloved Son ; and patiently took his death , commending his Spirit unto God in the midst of the fire . Vol. 2. p. 124. Iames Faber an old man , about the year of Christ 1562. being apprehended , said , he could not answer or satisfie them in reasoning , yet he would constantly abide in the truth of the Gospel ; and so was martyred . Vol. 2. p. 127. Ioannes Filieul , or Filiolus , and Iulianus Leville , suffered both at Sanserre in France 1554. who having their Tongues cut out , yet had some utterance given them of God , that at their death they said , We bid Sin , the Flesh , the World and the Devil farewel for ever , with whom never we shall have to do hereafter . Vol. 2. p. 145. Fininus at Ferraria , an Italian , was burnt 1550. who being apprehended , by the perswasion of his Friends he recanted , and then was in so great horrour that he almost despaired , till he publickly again preached the Gospel ; for which he being again taken , could not by all the solicitations of his Wife and Children be drawn from it , but told them that his Lord had commanded him not to deny him for taking care of his Family , wherefore he desired them to depart : And being afterwards commanded by Pope Iulius the Third to be executed , he returned thanks to the Messengers of the News , and much rejoiced at it : And being asked what would become of his Wife and Children , if he so left them : he said he had left them to a good Overseer , Christ the Lord , a faithful Keeper of all committed to him . One seeing him so merry before his death , asked the Reason , since Christ wept and sweat drops of blood before his Passion ? To whom he answered , Christ sustained in his body all the sorrows and conflicts of Hell and death due to us , by whose death we are delivered from sorrow and fear of them all . And at the Stake , after his Prayers to God , he meekly gave his neck to the Cord , with which he was strangled , and was afterwards burned . Vol. 2. p. 165 , 166. Iohn Frith burnt at one Stake in Smithfield 1533. with one Andrew Hewet , this Frith willingly embraced the Stake , and whenas one Dr. Cooke bad the people pray for them no more than for a Dog , he said smiling , Father forgive them ; and the fire being by the wind more blown to his Partner than himself , he , though in so great torments , rejoiced ; and seeming to feel no torments , comforted his fellow-sufferer rather than was careful for himself . Vol. 2. p. 309 , 310. Henry Filmer , a Preacher of the Gospel , in King Hen. 8. days , about Windsor , was brought to be burnt by the Envy of Dr. London , and the false accusations of his own Brother , induced to it by promises of maintenance from the Doctor : To which Brother , Filmer ( seeing himself like to suffer by reason of his accusations ) said , Ah , Brother , what cause hast thou to shew me this unkindness ? I have been always a natural Brother to thee ; and is this a Brotherly part , to reward me now so ? God forgive thee it my Brother , and give thee grace to repent . He suffered with one Testwood and Anthony Persons . As he came to his Brothers door , as he was going to suffer ; he called his Brother three or four times , but he appeared not : and then Filmer said , And will he not come ? then God forgive him , and make him a good Man. He being with the other two at the Stake , drank to each other ; and Filmer said , Be merry , for I trust , that after this sharp Breakfast , we shall have a good Dinner in the Kingdom of Christ. Vol. 2. p. 553 , 554. Dr. Robert Farrar , Bishop of S. Davids in Wales , being to be burnt , and much pitied by a Knights Son , who lamented the painfulness of the death he was to suffer ; to whom Ferrar said , If ye see me once stir in the pains of my burning , you shall not believe my Doctrine : And as he said , so it was ; for he stood so patiently that he never moved ; but as he stood holding up his Stumps , so he continued till he was struck down by a Staff , March 30. 1555. in the Reign of Queen Mary . Vol. 3. p. 216. William Flower , alias Branch , a Cambridgeshire Man , brought up a Monk , at last was reformed ; and after removing from place to place , he came to Lambeth , by London ; and on an Easter-day went to Westminster , and in S. Margarets Church he , out of zeal for Gods Cause , drew his Hanger , and wounded the Priest as he was administring the Sacrament ; for which he was imprisoned , and though he much lamented the Fact as done amiss , yet did he justifie his Faith against them . And Bishop Bonner threatning him one while , and then perswading him by proffers of Gifts , he thankt him and said , whereas it was in his power to kill , or not kill his Body , he was contented he should do what he pleased ; but he knew over his Soul he had no such power , but that being separated from the Body is in the hands of no Man , but only of God , either to save or spill . At length he was burnt in Westminster-Abby Yard , April 24. 1554. where his right hand was cut off , he not shewing any sense of pain ; and at last , burning in the Fire , he cryed out , O thou Son of God have mercy on me , O thou Son of God receive my Soul ; and dyed by much torment , his lower part being burnt when his upper part was untouched , by reason of want of Fuel . Vol. 3. p. 243 , 244. 246. Elizabeth Folkes , an Essex Maid , being imprisoned and condemned for the Gospel , kneeled down and lifting up her hands , prayed to God and praised him that ever she was born to see that most blessed day , that the Lord would count her worthy to suffer for the Testimony of Christ ; and , Lord , said she , if it be thy Will , forgive them that have done this against me ; for they know not what they do : and going to the Stake at Colchester , August 2. 1557. and the People not permitting her to give her Petticoat to her Mother ( who was present and kist her at the Stake , and exhorted her to be strong in the Lord ) she threw away the Coat , saying , Farewel all the World , farewel Faith , farewel Hope ; and then taking hold of the Stake , she said , Welcome Love. She was burned with five more , who all clapped their hands for joy in the flames . Vol. 3. p. 832. Iohn Frith being in the Tower as an Heretick , because he held against Transubstantiation . And being afterwards sent for to Croydon by my Lord of Canterbury , Cranmer , in King Henry the 8 th's time , the Lords Men who were sent for him advised him to submit to the Bishops and Doctors opinion : to whom Frith said , My Conscience is such , that in any wise I neither may , nor can , for any worldly respect , without danger of damnation , start aside from that true knowledge , though I should presently lose twenty lives if I had so many . The Servants , still endeavouring to save him , contrived how he might fly , and so escape ; which they imparted to him : To whom he said , Should you leave me , I would surely follow you ; should you bring the Bishops news ye had lost Frith , I would bring them news I had found him , and brought him again : for , though before I was taken , I being at liberty , fled , to make use of my liberty ; yet I being taken , cannot fly , but run from God , and should then be worthy of a thousand Hells . And so he went chearfully to the Bishops at Croydon , and there disputed the Point ; and after was sent to Bishop Stokesteys , the Bishop of London's Consistory ; and soon after was burnt . Vol. 3. p. 990 , 991 , 992. See more of Frith p. 59. of this Book . G G GErmanicus , a young devout Man , being by the Proconsul of Antoninus Verus in the 4 th Persecution , perswaded to favour himself being in the flower of his age ; he would not be allured , but constantly , and boldly , and of his own accord provoked the Beasts to come upon him to devour him , to be delivered the more speedily out of this wretched Life . Vol. 1. p. 57. Gordius , a Centurion of Caesaria , in the 10 th Persecution , willingly exiled himself , till a publick Feast of Mars was celebrated , and much People was assembled ; and then appearing in the Theatre , cryed out , I am found of them that sought me not : And being examined by the Sheriff , he said , I came hither to publish that I set nothing by your Decrees against Christian Religion , but I profess Christ to be my hope and safety : Hereupon he was scourged , and he said , It would be an hindrance to him , if he could not suffer divers torments for Christ. And having more torments tryed on him , he sang , The Lord is my helper , I will not fear the thing that Man can do unto me ; I will fear no evil , because thou Lord art with me . After this , being with prayers and entreaties dealt with , he derided the madness of the Magistrates ; who being thereby incensed , condemned him . And he being much importuned by divers acquaintance to deny Christ with Tongue , and to keep his Conscience to himself ; he said , My Tongue , which by the goodness of God I have , cannot be brought to deny the Author of it . And to those who wept for him , and by tears importuned him to save himself ; he said , Weep not , I pray , for me : but weep for the Enemies of God , which always make war against the Christians , who prepare for these a fire , and purchase to themselves Hell fire ; but molest not , I pray , my setled mind ; truly I am ready to suffer for the Name of Christ a thousand deaths if need were . Vol. 1. p. 117. Iohn Goose in the time of King Edward the 4 th , being to be burnt , desired of the Sheriff somewhat to eat , and he did eat as if he had been towards no manner of danger , saying , I eat now a good and competent Dinner , for I shall pass a little sharp shower ere I go to Supper : And having dined , he gave thanks , and desired that he might be shortly led to the place where he should yield up his Spirit to God ; and was burned on Tower-Hill in August 1473. Vol. 1. p. 939. Lawrence Ghest , in King Henry the Seventh's days , being to be burnt at Salisbury , and having his Wife and seven Children shewn him , and his Wife desiring him to favour himself , he desired her to be content , and not to be a block in his way , for he was in a good course , running toward the mark of his salvation ; and so he was burned . Vol. 1. p. 1012. Galeasius Trecius , an Italian , burned at Aus Pompeia in Italy 1551. for professing the Gospel . He having professed it a while , and then by the perswasion of Friends denying it , felt great sorrow , and , as he declared , never greater in all his life ; but recovering by the grace of God , he longed for a time to evidence his return by confession of his Faith again , affirming he never felt more joy of heart than when by Papists examined , nor more sorrow than when he recanted , declaring that death was much more sweet to him , with the testimony of the truth , than life with the least denyal of the truth and loss of a good conscience : And being imprisoned , he could not be prevailed with to recant , but confirmed his first Faith , and burned . Vol. 2. p. 167 , 168. Franciscus Gamba , an Italian , burn'd at Comun 1554. being accused for an Heretick , and importuned to recant ; he defended his Doctrine by manifest Scriptures , and proved his Opinions to be the true Doctrine of Christ , and rather than he would deny them he was ready to stand to the effusion of his blood : And being long and often assailed by his Friends to recant , he could not be expugned , but gave thanks to God , that he was made worthy to suffer the rebukes of the world , and civil death for the testimony of his Son ; and so went chearfully to death : And when at his death the Fryars held a Cross before him , he said that his mind was so replenished with joy and comfort in Christ , that he needed not them , nor their Cross : And declaring many comfortable things to the people , he was strangled and burned . Vol. 2. p. 180. Garret , a great promoter of Christianity in Oxford , was at last Iuly 30. 1541. by Gardner Bishop of Winchester to be burnt , who professing his Faith , and detesting all Heresies , beg'd pardon of God for his sins , and of all persons whom he had offended : He resigned up his Soul to God , whom he believed would through Christ save him , and pardon his sins , and desired the persons present to pray for him ; and dyed Christianly with Barus and Hierom. Vol. 2. p. 528. William Gardiner , born at Bristow , and there dealing in Merchandise under one Mr. Paget a Merchant , at 26 years of age sailed to Spain , but by chance the Ship arrived at Lisborne the chief City of Portugal , where he stayed and merchandised , and learning their tongue , he acted for many English Merchants , and had much knowledge in Scripture and the Reformed Religion : And being there , and happening to be at the solemnizing of a marriage between the King of Portugal's Son , and the King of Spain's Daughter , and beholding great Pomp and greater Idolatry acted by the Kings , and all the Assembly's adoring the Mass , praying , kneeling and worshipping the external Sacrament , he was much troubled , and could he have got near the Altar would have interrupted them ; but being hindred by the throng of the people , he was very sorrowful for his neglect of that opportunity to declare against their Idolatry , which neglect he much lamented , and contrived how to redeem it ; to effect which he cast up all his accounts , and bad adieu to worldly concerns ; and giving himself to reading , meditating , fasting , weeping , and praying : He being cleanly drest the next Sunday , when the like Solemnity was to be done , he gat to the Altar betimes , and there stood with a Testament in his hand till the Cardinal came to solemnize it , and till he consecrated , sacrificed , and lifted up on high the Host , shewing his God to the people , who with the Kings and Nobles gave great reverence to it ; and at last , when the Cardinal came to begin to toss it to and fro round the Chalice , making several Circles , this Gardner stept in , and with one hand took the Cake and trod it under foot , and with the other hand overthrew the Chalice , in the presence of the Kings , and the Nobles and Citizens , which abashed them all ; and one cut him with a Sword , but the King commanded he should be saved ; and being examined , he confessed himself to be an English-man and a Protestant , and decryed much against their Idolatry ; for which after several torments to cause him to confess others , he taking all the blame on himself , they put a hard roul of Linen with a string into his throat , and so often pulled that up , and then cut of his right hand , which he took in his left and kist , then in the Market-place they cut off his left hand , and he kneeling down kissed it , then was he carried to Execution , and being hung on high a fire was made under him , and he by degrees let down into it , so that only his legs at first felt the fire , yet would he not recant ; and being bid to pray to Saints , he said , That when Christ leaves off to be our Mediator and Advocate , then he would pray to our Lady and the Saints . And then he prayed , O Eternal God , Father of all mercies ; I beseech thee look down upon thy Servant . And the more terribly he burnt , the more vehemently he prayed ; which his Enemies desiring to hinder , he said the 43. Psalm ; before the close of which , the Rope was burnt asunder , and he fell down into the Fire , and was burned to death , 1552. whose death was not unpunished , for among the King of Portugal's Ships ready to sail , being in a Haven hard by , one was burnt by a Spark of Fire blown from the Martyrs Fire ; and within half a Year the Kings Son dyed ; and the King himself within a Year . Vol. 2. p. 745 , 746 , 747 , 748. Robert Glover was apprehended to be burnt at Coventry , being very sickly in Prison , said , he found daily amendment of body , and increase of peace in Conscience ; many consolations from God , and sometimes , as it were , a taste and a glimmering of the life to come : But he was much assaulted by Satan , from his unworthiness , to do or suffer for Christ. Which Objection he answered from Gods mercies , and the unworthiness of like Servants in all Ages , who have been accepted . Yet , three days before he was burnt , he had a sad dulness of Spirit , and was desolate of all spiritual comfort ; against which he prayed much , and earnestly ; but yet finding no ease , nor comfort , he told it to his Friend , one Austin , who advised him to wait God's time for the manifestation of himself , and to continue stedfast in the Faith and willing to suffer ; knowing his Cause to be right , not doubting but God in his due time would replenish his heart with spiritual joy ; requesting him to shew it by some token , if he felt any such thing : And as he went to burning , as soon as he came in sight of the Stake ▪ he cryed out , being suddenly full of comfort , clapping his hands together , Austin , He is come , he is come ; with so great joy and alacrity , as if he had been one risen from some deadly danger , to liberty of life ; and so dyed chearfully in September , 1555. Vol. 3. p. 427 , 428. Bartlet Green , a Londoner , brought up at Oxford ; converted from Popery by Peter Martyr , Reader of Divinity in Oxford ; and afterwards he was Student in the Temple , and at twenty five years of age , Ianuary 28. 1556. he was burnt , with six others , for the Gospel of Christ. He often repeated , as he went to the Stake , and at the Stake , this Distich . Christe Deus sine te spes est mihi nulla salutis , Te Duce vera sequor , te duce falsa nego . In English thus . O Christ my God , sure hope of health , besides thee I have none ; The truth I love , and falshood hate , by thee my guide alone . Vol. 3. p. 627. He wrote to one in a Letter , thus : Man of Woman is born in Travel , to live in misery ; Man , through Christ , doth dye in joy , and live in felicity : he is born to dye , and dyes to live ; whilst here he displeased God , when dead he fulfilled his Will. Vol. 3. p. 629. Charles Le Roy de Gand , once a Fryar Carmelite , but reformed , had a Canonship promised him by the Magistrate , if he would but yield a little : to which , he said , You proffer me a Canonship , that I might live quietly , and be in security ; but know , Sir , that rest is no true rest , which is obtained against peace of Conscience ; and so he was burned at Bruges , April 27. 1557. Addit . to Vol 3. of Massacre of France , p. 5. H H JOHN Husse , a Bohemian , was burned 1415. about Iuly , by the Council of Constance ; where he often desired to be heard , to clear himself of the errours they impeached him of , and could not . Then he requesting their proving by Scripture any errour he held , they would not ; but , because he held Wicklif's Doctrine they degraded him , and left him to the Secular Power , to Sigismund King of the Romans ; by whom he was condemned , and burned , and all this cruelty against a safe Conduct , sealed by the Emperour , and promised by the Council . When he was to be burned he prayed often , and especially for his Enemies ; and after the kindling of the Fire he sang aloud , Iesus Christ , the Son of the living God , have mercy upon me . Vol. 1. p. 821 , 822. Richard Hunn burned in Smithfield , December 20. 1514. sixteen days after he was privately Murdered by the Papists . Vol. 2. p. 19. Mr. Hierom was condemned in King Henry the 8 th's time , 1541. by Bishop Gardner , Bishop of Winchester ; and at the Stake he confessed his Faith , and exhorted all Persons to Duties to God and Man , considering what Price Christ paid for us ; and exciting them to bear their Cross with Christ , considering his Example of Patience under sufferings ; and at last prayed them to pray for him , that he , Barns , and Garret , who were all three together burnt , might have their Souls , leaving these wretched Bodies , constantly depart in the true Faith of Christ ; and so , committing his Soul to Christ , he dyed . These three , which at this Fire were burnt together , took each other by the hand ; and kissing each other , quietly , and peaceably , offered themselves to the tormentors hands ; and took their deaths Christianly , and patiently . Vol. 2. p. 528 , 529. Mr. Iohn Hooper , Student in Oxford , flying , in King Henry the 8 th's time , beyond Sea , because of Persecution for the six Articles ; was at Zurick acquainted with Mr. Bullinger , and Married a Burgonian Woman : But , in King Edward the 6 th's days , he returned , and did promise his Friends they should hear from him : Though , saith he , the last News of me I shall not be able to write ; for there , saith he , where I shall take most pains , there shall you hear of me to be burnt to Ashes : Which Prophesie came to effect : He preached at London often twice a day , but alwayes once a day : He was , in his Sermons , earnest ; in his Tongue , eloquent ; in Scriptures , perfect ; in pains , indefatigable ; he was spare of dyet , sparest of words , and sparest of time . He was , by King Edward the 6 th , made Bishop of Glocester and Worcester ; in both which Diocesses he preached at , and visited them : and , at Worcester , his manner was every day to have a certain number of poor Beggars of the Town Dine in his Pallace with whole and wholsome Meat , four at a Mess ; whom he examined , or caused to be examined , in the Lords Prayer , Creed , and Ten Commandments , before himself sate down to Dinner . He was with one Iohn Rogers the two first that were condemned in Queen Mary's days : To which Rogers Bishop Hooper said , Brother Rogers , Must we two begin first to fry these Faggots ? fear not but God will give us strength . He suffered amongst his People , at Glocester ; where Sir Anthony Kingston , his old Friend , did desire him to accept of life , and not dye ; saying , life is sweet , and death bitter : To whom Bishop Hooper answered , True , but eternal death is more bitter , and eternal life most sweet ; in respect of which , I value not this life . Vol. 3. p. 145 , 146 , 147. He was after that perswaded much , but he said , Death to me for Christ's sake is welcome . At the fire a Box was set on a Stool before him with the Queens Pardon ( as it was said ) if he would turn ; but he cryed , If ye love my Sonl away with it , if ye love my Soul away with it : He was prohibited to speak to the people , and permitted only to pray : he begged of the Sheriffs for a speedy fire to dispatch him ; but when he was to be burnt , what through the wetness of the wood and greatness of the frude , three fires one after another were made before he was consumed ; in the first fire he prayed mildly , as one without pain , Lord Iesus thou Son of David have mercy on me , and receive my Soul. After the second fire was spent he wiped both Eyes , and looking on the people , beg'd for Gods sake more fire : And in the third fire he cryed out , Lord Iesus receive my Spirit , Lord Iesus have mercy on me ; and so spoke no more , continuing motion of his lips , till they shrank to his gums ; and beating his breast with his hands till one arm fell off , and the other by fat , water , and blood , stuck to the Iron , by which he was fastned to the Stake ; and so he dyed . Vol. 3. p. 156. In a Letter he wrote out of Prison to divers Friends , he undervalues the worldly joyes and troubles , in comparison of Hells misery , or Heavens glory ; and exhorts them to constancy , thus : It was an easie thing to hold with God and Christ , whilst the Prince and World held with him ; but now the World hateth him , it is the true tryal who be his : Let us not run when it is most time to fight ; none shall be Crowned , but them that fight manfully : Beware of beholding the Worlds felicity , or misery , too much ; whose love , or fear , draweth from God : Think the felicity of the World good , but yet no otherwise than stands with Gods favour : It is to be kept , yet so as we lose not God ; of adversity , judge the same : Imprisonment is painful , yet liberty , on evil terms , worse : I must be alone , and solitary ; yet that is better , and to have God with us , than to enjoy the company of the wicked : Loss of goods is great , but loss of Gods favour greater : I shall dye by the hands of cruel Men ; but he is blessed that loseth a life full of misery , and findeth a life full of eternal ioyes : Neither felicity , or misery , in the World , can be great , if compared with joys , or pains , in the World to come . Vol. 3. p. 156 , 157. In another Letter he exhorts the godly to meet often , and pray and confer together of their ignorance , before their knowledge of God ; and their state , by their knowledge of God in his Word ; and to compare their Popish Principles with Gods Word , being careful to do all things for three ends ; Gods glory , the Churches edification , and their Souls profit . p. 158 , 159. In another Letter , exhorting to patience under the Cross , he saith , That our Enemies cruelty hath no further power than God permits , and what comes to us by the will of our heavenly Father , can be no harm , but felicity to us . We , as Men , suffer these evils ; but as Christians we overcome them , nor can they separate betwen Gods love and us ; they can but last our short life , and then must give way to our partaking of eternal joyes . Vol. 3. p. 161. Nothing can hurt us that is taken from us for Gods Cause , nor can any thing do us good that is kept against Gods Commandment ; let us surrender goods and life to his will , and then it matters not whether we keep or lose it . Vol. 3. p. 163. William Hunter , an Apprence to one Thomas Taylor , a Silk-weaver in London , fled at nineteen years old for Religion's sake , to Burntwood , to his Fathers House ; and being at Burntwood , in the Church , found a Bible , and did read in it , till a Sumner came in and threatned him for it , telling him he was an Heretick and deserved death ; and called one Thomas Wood Vicar of Southwel ( being then in the Town ) to him , who said to Hunter , He ought not to read , and that he was an Heretick ; and threatned him much . To whom Hunter said , I would you and I were now fast tyed to a Stake , to prove whether you , or I , would stand strongest to our Faith ; I dare set my Foot to yours , even to death . Yet being thus threatned , whilst the Vicar went to inform , he fled into the Country ; but his Father was sent for , and forced to go and seek him , and to bring him into his Enemies hands : who , much against his natural affection and will , rode two or three days into the Country to seek him . And his Son , meeting him , did conjecture the cause of his Fathers Journey ; and said , he would return with him and save him harmless , whatever came of it : and as soon as he came home he was laid in the Stocks , and had before one Justice Brown ; who soon sent him to Bishop Bonner , who a while flattered the young Man ; but at last , seeing he would not recant , threatned to make him sure enough : To whom William said , You can do no more than God will permit you , I will never recant while I live , God willing : Then was he imprisoned for three quarters of a year , and allowed but a Halfpenny a day , and at length condemned : To whom , after condemnation , Bonner said , If he would turn he would make him Freeman of the City , and give him forty Pound to set up with ; or else would make him Steward of his House : To wom William Hunter said , I thank you for your offers , yet if you cannot perswade my Conscience by Scripture , I cannot find in my heart to turn from God for the love of the World ; for I count all things but dung and loss , in respect of the love of Christ. When he came to Burntwood to be burnt , his Parents came to him , and desired of God heartily that he might continue to the end in that good way he had begun ; and his Mother said , she was glad she was so happy to bear such a Child that could find in his heart to lose his life for Christ's sake : To whom William Hunter said , For my little pain which I shall suffer , which is but short , Christ hath promised me a Crown of joy ; may you not be glad of that Mother ? Who answered , yea , I think thee as well bestowed as any Child I ever did bear ; and prayed to God to strengthen him to the end . He was burnt March 26. 1555. As he went to the Stake he met his Father , who said to him , God be with thee my Son William : and he answered , God be with you my good Father ; be of good comfort , for I hope we shall meet again when we shall be merry . And , taking up a Faggot , he kneeled down and prayed , and read the 51. Psalm , and then went to the Stake , standing upright , begging the people to pray for him and to dispatch him quickly : He still had his pardon offered , if he would recant ; but he refused . At his request for the peoples Prayers , one Justice Brown said , he would pray no more for him , than for a Dog. To whom William Hunter said , You now have , Sir , what you sought for ; I pray God it be not laid to your charge , howbeit I forgive you . And soon after he prayed , Son of God , shine on me ; and immediately the Sun in the Element shone out of a dark Cloud so full in his Face , that he was forced to turn away his head ; whereat the people mused , because it was so dark a day a little time before . Then William Hunter took and embraced a Faggot in his Arms , and when the Fire was kindled , he lift up his hands to Heaven , and said , Lord , Lord , Lord , receive my spirit , and so dyed . Vol. 3. p. 191 , to 194. Thomas Hawks , an Essex Gentleman , being threatned by Bishop Bonner if he would not recant , said always , Ye shall do no more than God will give you leave ; and at last at his condemnation being urged to recant , he said , No , had I an hundred bodies I would suffer them all to be torn in pieces , rather than recant . As he went to Execution , Iune 10. 1555. being desired by his Friends that he would shew them some sign in the flames , if he could , whereby they might know more certainly , whether the pain of the burning was so great that a man might not therein keep his mind quiet ; which he promised to do , and that if the pain was tolerable he would lift up his hands towards Heaven before he gave up the Ghost : And being at Stake , he mildly and patiently addressed himself to the fire , and after he had been in the fire , his fingers burnt and gone , and skin so drawn together , that all men thought he had been dead , he suddenly reached up his hands burning of a light fire over his head , to the living God , and with great rejoicing as seemed struck or clapped them three times together , and then sinking down into the fire he gave up his spirit . He wrote to his Wife and Children to fear and serve God , and to continue fervent in Prayer , for then God would provide for them better than he was able to do ever ; yea , saith he , God will cause all men that fear him to pity you , to help you , to succour you in all your necessities ; so that if any would do you wrong , he will be avenged on him . Vol. 3. p. 265. Iohn Hullier , Fellow of Kings Colledge in Cambridge , was burnt for the Gospel ; who being degraded said chearfully , This is the joyfullest day that ever I saw , and I thank you all that ye have delivered me from all this paltry . He was burned on Iesus Green in Cambridge ; he said he dyed in the right Faith , and desired the people to take notice that he dyed in a just cause , and for the testimony of the Truth : And feeling the fire , he called earnestly on God ; and many Books being burnt with him , he gat one which was cast into the fire , and fell into his arms , and was a Communion-Book , which he did read in till the flame and smoke hindred him from seeing : And then laying the Book next his heart he prayed again : And when all the people thought he had been dead , he suddenly said , Lord Iesus receive my Spirit , dying very meekly : And after his flesh was burnt his bones stood upright , as if he had been alive . Vol. 3. p. 827 , 828. Thomas Hudson , a Glover , of Ailsham in Norfolk , an ignorant person till he learned the English Tongue , about one or two years before the Reign of Queen Mary ; and then he detested the Mass and Popish Idolatry , and became a zealous Protestant , reading , praying , singing Psalms ; and being sought for , he prayed , if it was Gods will , he might suffer persecution for the Gospel of Christ : and when Persons came to apprehend him , he said , Welcome Friends , welcome ; you are they that shall lead me to life in Christ : and so he went with them . And being by Bishop Hopton ( then Bishop of Norwich ) his Commissary Berry , asked to recant , he said , God forbid , I had rather dye many deaths , than do so . Then was he sent to Norwich to the Bishop , and went as merrily as ever he was ; and was burned with two more , May 19. 1555. And being bound with them to the Stake by a Chain , he not feeling the joyes of Christ , came from under the Chain , being troubled in mind , and fell down and prayed earnestly to God , who hearing him , and restoring to him comfort , he arose and went to the Stake again , saying , Now I am strong , and pass not what Men can do unto me . Vol. 3. p. 869 , 870. Roger Holland , Son to a Lancashire Gentleman , and Apprentice to a Merchant-Taylor in London , a zealous Man ; to whom this Roger was a great trouble , being a debauched Lad , and a great Papist , yet did he trust him with his Accounts ; but it hapned one night that Roger lost thirty pound at Dice , and not being able to pay it , resolved next morning to go to France , or Flanders ; but acquainted his Fellow-servant , a Maid , whose name was Elizabeth , a Woman of great Christian profession and practice ; to whom he gave a Bill to give his Master for the thirty pound , that his Master might not acquaint his Friends with it ; and that if ever he was worth it , he would pay it to his Master : and so he going to leave the House , the Maid , having Money by her , brought him thirty pound , and gave him ; saying , I will take the Bill my self , and conceal the thing from your Friends , and my Master ; and you may have this thirty pound to pay my Master , on condition that you will throw away your Popish Books and read the Bible , and attend all Christian Lectures ; nor more swear , curse , drink , whore , nor play : But if you do those things again , and I know of it , I will then tell my Master of the business . But in half a years space Roger was so reformed , and so zealous a Protestant , that he was admired by his Associates : And going into Lancashire to his Friends , he was , by his Books he carried , and by his discourse , instrumental , that his Father and his Friends began to try the truth of God , and to hate Popery . And at his return to London his Father gave him fifty pound to set up with ; and then he paid the Maid Elizabeth her thirty pound , and soon after Married her ; and they lived heavenly together , till he was apprehended for the Gospels sake , and by Bishop Bonner persecuted ; to whom he openly told the impurity of their Principles , the corrupt tendency of their confessions from his own Practice , who cared not what sin he used to commit so long as he was a Papist , since the Popish Priest would , for Money , absolve him . And when he was condemned , he told Bishop Bonner , That his cruelty should be but short , nor after that day should he burn any more : which came so to pass . At the Stake , he said , Lord , I humbly thank thy Majesty that thou hast called me from the state of death to the light of thy heavenly Word , and now into the fellowship of Saints , that I may sing and say , Holy , Holy , Holy , Lord God of Hosts ; Lord , into thy hands I commend my Spirit : Lord , bless these thy People , and save them from Idolatry : And so praising God he dyed in the flames , with two more , in Smithfield , Iuly 27. 1558. Vol. 3. p. 874. to 878. Bartholomew Hector , burnt at Turin in Piedmont , Iune 19. 1556. being bound to the Stake , and Gunpowder and Brimstone placed about him , he lifted up his Eyes to Heaven , and said , Lord , how sweet and welcome are these to me ? Addition to Vol. 3. concerning Massacres in France , p. 5. Philibert Hamelin , a Minister in Tournay , being perswaded to fly , said , No , I esteem it altogether unbeseeming for a Man called to preach the Gospel to others to run away for fear of danger , but rather to maintain its truth even in the midst of the flaming Fire : And he was executed 1557. at Tournay . Additions to Vol. 3. of Massacres of France . p. 5. Iohn Herwin , a Souldier of Flanders , of very dissolute prophane life ; but coming over to England was , by means of a Beer-brewer in London ( with whom he was a Servant ) converted , and became a zealous Protestant , and a pious liver . And afterwards , returning to Flanders , he was apprehended for the Gospel , and imprisoned ; which he took patiently , and chearfully : and in Prison he sang Psalms , and testified his inward joy by a Letter to the Brethren , whom he exhorted to persevere constant in the Faith. After sentence of death he blessed God for that honour to dye for Christ ; and being led out to execution , he said , See how the wicked World rewards the poor Servants of Christ. Whilst I gave my self to Drinking , Carding , Dicing , and such like Vices ; I was let alone , and accounted a Good-fellow ; and who but I ? And no sooner began I to look after a godly life , but the World wars on me , imprisons me , persecutes me , and will put me to death . At the Stake he sang the 30. Psalm ; and said to the people , I am now going to be sacrificed , follow ye me , when God of his goodness shall call you to it . He was burned at Honscot , November 4. 1560. Additions to the 3. Vol. concerning Massacre in France and Flanders . p. 18. I I JAMES , the Son of Zebedee , and Brother of Iohn , brought by a Person to the Tribunal Seat of Herod , and condemned ; the Person seeing he should now suffer death , being moved therewith in heart and conscience , did confess himself , of his own accord , a Christian ; and as he and Iames were led together , he desired Iames to forgive him what he had done : After that Iames had a little paused with himself upon the matter , turning to him , Peace ( saith he ) be to thee Brother , and kissed him ; and both were Beheaded together , Anno Christi 36. Vol. 1. p. 42. Iames , the Brother of our Lord , who was Bishop of Ierusalem ; called , for his holiness , Iames the just , had Knees like Camels Knees by praying ; being by the Iews set upon the Pinacle of the Temple to give testimony concerning ( as they expected against ) Jesus , he declared Jesus to be the Christ : whereupon the Iews threw him down , and he not being dead , they came to stone him ; who turned on his Knees and prayed , saying , O Lord God , Father , I beseech thee forgive them , for they know not what they do : Yet they stoned him , and at last , with a Fullers Instrument , struck him on the Head , and he dyed . Vol. 1. p. 43 , 44. Iohn the Evangelist was banished into Pathmos the 97. Year of Christ ; and after the death of Domitian was recalled by Pertinax the Emperour ; and being returned to Ephesus , he was desired to resort to the adjacent places to appoint Bishops : where he committed a comely ingenuous young Man to the Bishop of the place , to be by him kept with great diligence ; in witness hereof , Christ and his Church : Which young Man the Bishop received , and with diligence brought up , baptized , and at length committed to him a Cure in the Lords behalf . The young Man now having his liberty , through the corruptness of his Companions , became dissolute , a Thief , and a Murderer , yea , the Captain of them : and S. Iohn being sent for again into those Parts , demanded of the Bishop , the charge committed to him ; who said , he was dead to God , and become an evil Man , a Thief frequenting this Mountain : Whereat S. Iohn rent his Cloaths , and said , I have left a good Keeper of my Brother's Soul : And got him a Horse and presently fell into the company of the Thieves , and was designedly taken , desiring to be brought to their Captain who was well armed , yet beginning to know S. Iohn , fled ; but when recalled by S. Iohn , he threw down his Arms and became truly penitent , and was received into Church again . After this , S. Iohn going to bathe himself , and seeing Cerinthus the Heretick in the Bath , would not go in lest the Bath should fall on them . Vol. 1. p. 47 , 48. Ignatius was given to be devoured of Wild Beasts the 111. year of Christ ; when he was going to the Lions , he said , Oh , would to God I were come to the Beasts prepared for me , which I wish with gaping Mouths were ready to come upon me ; whom I will provoke , that they may without delay devour me . I esteem nothing visible or invisible , so I may get or obtain Christ ; let the Fire , Gallows , devouring of Beasts , breaking of Bones , pulling asunder of Members , bruising , or pressing , my whole Body , and the torments of the Devil , or Hell it self come upon me , so that I may win Christ : And when he heard the Lions roaring , he said , I am the Wheat , or Grain , of Christ ; I shall be ground with the Teeth of Wild Beasts , that I may be found pure Bread. Vol. 1. p. 52. Iustin Martyr was a profound Philosopher , and became a Christian by seeing the constancy of their sufferings ; whence he gathered they could not endure carnality or vice , who could thus easily lay down their lives ; and being a Christian , he wrote divers Apologies in their behalf , and prevailed not a little for their good ; and was at last Martyred , soon after Polycarpus , in the 4 th Persecution ; he dyed chearfully , and with honour . Vol. 1. p. 58.63 , 64. Iulitta being spoiled of her goods by the Emperours Officer under the 10 th Persecution ; and complaining to the Emperour , that so she might have her goods again , the Officer pleaded her to be a Christian , and therefore not to have her goods ; which being proved , and owned , she was sentenced to lose goods and life : whereupon she said , Farewel life , welcome death ; farewel riches , welcome poverty : all that I have , were it a thousand times more than it is , would I lose , rather than speak Blasphemy against God my Creator . I yield thee thanks most hearty , O God , for this great gift of Grace , that I can despise this transitory World , preferring Christianity above all treasures . And whenever she was examined , she said , She was a Servant of Christ , and did detest their Idolatry . And as she past to the Fire , she exhorted the Women thus , O Sisters , stick not to travel after true Piety , cease to accuse feminine frailty ; are not we Created of the same Mould with Men , and made after Gods Image as well as they ? God used not Flesh only in Creating Woman to declare her weakness ; but Bone also , in token that she must be strong in the living God ; all false Gods for saking , constant in faith , and patient in adversity : wax weary of your lives my Sisters led in darkness , and love my Christ , my God , my Redeemer : Perswade your selves there is a future state , wherein the worshippers of Idols shall be perpetually tormented , and the Servants of the high God Crowned eternally . With which words she embraced the Fire . Vol. 1. p. 122 , 123. Ierome of Prage , a Bohemian , burnt 1415. being condemned , and to be Crowned with a Paper Mitre painted with red Devils ; he willingly received it , saying , He would wear that for Christs sake , who wore a Crown of Thorns for him . And going to execution he sung Psalms , and prayed ; and after the Fire was kindled , he said , O Lord God Father Almighty , have mercy upon me , and be merciful unto mine offences ; for thou knowest how sincerely I have loved thy truth . And so the Fire consumed him ; whose Ashes , as also the Ashes of Iohn Husse , were gathered up and cast into the River Rheine . Vol. 1. p. 837 , 838. Ioris of Aschen in Flanders , hanged on a Gibbit for the Gospel , 1567. being condemned , wrote to his Parents ; he said , Comfortable News , namely , that in all my life I never saw one day so pleasing to me as this is , in which the Lord hath counted me worthy to be one of his Champions to suffer for his holy Name ; for which I give him most humble thanks . — I do take my last farewel of you , till we meet in Heaven ; be not grieved , I pray you , but be patient ; for the affliction which is befallen me is most acceptable to me ; for which I bless and praise God. Additions to Vol. 3. concerning Massacre in Flanders . p. 96 , 97. K K LEonard Keyser , of Bavaria , was , for maintaining Justification by Faith , degraded and to be burned ; who as he went to execution spake and said : O Lord Jesus ! remain with me , sustain me and help me , and give me force and power . And when the wood was fit to be set on fire , he cry'd with a loud voice , O Jesus ! I am thine , have mercy upon me and save me ; and so was burned August 16. 1526. Vol. 2. pag. 114 , 115. Kerby , a Suffolk Man , being apprehended at Ipswich 1546. was to be condemned ; and one Mr. Wingfield much perswading him to accept of mercy and not burn , he said ; Ah M. Wingfield , be at my burning , and you will say , There stands a Christian Souldier in the fire ; for I know that fire , water , sword , and all things are in the hand of God , who will suffer no more to be laid upon me than he will give me strength to bear . Being condemned , he said , Praised be Almighty God ; and at the fire he shew'd himself a Christian , and died calling upon God , and holding up his Hands . Vol. 2. pag. 569. L L LUcius hearing Ptolomeus unjustly condemned by Urbicius , in the 4 th Persecution , reproved the Judge , who said to Lucius , Methinks thou art a Christian ? which being granted by Lucius , the Judge forthwith condemned him to be had away to the place of execution : whereupon Lucius said , I thank you with all my heart that you release me from most wicked Governours , and send me to my most good and loving Father , who is the King of gods . Vol. 1. p. 59. Laurence a Deacon of Xystus Bishop of Rome , seeing him going to be martyred , earnestly desired to die with him , and cry'd out to him , saying ; Oh dear Father ! whither goest thou without the company of thy dear Son ? hast thou proved me unnatural ? Now try whether thou hast chosen a faithful Minister or no ? Grant that the Body of thy Scholar may be sacrificed , whose mind thou hast beautified with good Letters . To whom Xystus said , He should follow him after 3 dayes . And when this Laurence was to be persecuted , he being as Deacon , Treasurer of the Church , and commanded by his Persecutors to produce the Treasure , caused a number of poor People to come together , and said ; These were the Church's riches in whom Christ dwells . Whereat the Persecutors raged , and caused the fire to be kindled , and he was laid on a hot burning Iron-bed , or Grid-Iron , and held down with hot forks , who said to the Tyrant : This side is roasted enough , turn up O Tyrant that , assay whether roasted or raw thou thinkest the better meat . This was done under the 8 th Persecution , Vol. 1. pag. 92 , 93. Simon Laloe burned at Dyon in France 1553. shew'd such faith and constancy , that his Executioner , Iames Silvester , seeing it , was so compuncted with repentance , and fell into such despair , that they had much adoe with all their promises of the Gospel to recover any comfort in him ; at last through Christ's mercy he was comforted and converted , and he with his Family removed to Geneva . Vol. 2. pag. 142. Iohn Lambert being much examined concerning the Sacrament , and released by reason of the death of Archbishop Warham , was at last by the malice of Stephen Gardiner Bishop of Winchester brought before King Henry the VIII . and many Nobles , and ten Bishops caused to dispute him 1538. and against reason by Popish instigation the King was perswaded to condemn him ; and he was burned in Smithfield , who was very chearful the day of his sufferings ; and when in the fire his legs were burned to the stumps , the Tormentors withdrew the fire , so that a small fire and coals were left under him , and two Persecutors ran their Halberts into him ; then he lifting up that hand he had with fingers flaming cry'd out , None but Christ ! none but Christ ! and so being let down from their Halberts fell into the fire , and died . Vol. 2. pag. 427. Iohn Lacels Servant to King Henry VIII . was burnt with Mrs. Anne Askew about Iune 1546. who in a Letter against Transubstantiation , subscribed himself thus , Iohn Lacels late Servant to the King , and now I trust to serve the Everlasting King with the testimony of my Blood in Smithfield . Vol. 2. pag. 581. Iohn Lawrence burnt at Colchester March 29. 1555. he was so badly used in Prison that he could not go to the Stake , but was carried in a Chair and burnt sitting . Whilst he was burning the young Children came about the fire and cry'd as well as they could speak , saying : Lord strengthen thy Servant , and keep thy promise : Lord strengthen thy Servant , and keep thy promise . Vol. 3. pag. 200. Hugh Lawrence , a Kentish Man , being August 2. 1555. examined by the Bishop of Dover , Dr. Thornton and Dr. Harpsfield , stood constantly against Popery ; being required to subscribe to their Articles , he took a pen and writ , Ye are all of Antichrist , and him ye fol. intending to write as appears , follow ; but was prevented , condemned and burned with 5 more Kentish Men at 3 Stakes in one fire . Vol. 3. p. 393. Hugh Latimer writing to Bishop Ridley , saith , Pray for me , for sometimes I am so fearful that I would creep into a Mouse-hole , sometimes God doth visit me again with his comfort ; so he cometh and goeth to teach me to fell and to know my infirmity . Vol. 3. p. 441. He was a Leicester-shire man , and went to Cambridge at 14 years of age ; he was a zealous Papist , till by Gods will and Mr. Bilney's endeavours he was converted , and then he became a zealous Protestant , p. 450. and openly preached against Popery in Cambridge , and other places , for which he was imprisoned , p. 456 , 457. yet was he by God long preserved , and by the Lord Cromwell in King Henry the 8 th's days made Bishop of Worcester , p. 460. but some years after he lost his Bishoprick , because he would not comply to the six Articles ; and when his Rotchet was pulled off , he leaped for joy of being lightned of so great a burden as his Bishops Office ; he was usually studying both Summer and Winter by Two of the Clock in the morning , p. 462. he was a great Prophet , foretelling most Plagues that came on England , and used to say his preaching the Gospel would cost him his life , as it also did ; he prayed earnestly and often , so that being aged he could not get up again from his knees ; in his prayer he much and earnestly desired the restoring the Gospel again to England , which God granted in a short time by Queen Elizabeth ; he also beg'd that as God had called him to be a Minister of the Gospel , he might have grace to stand for it to death , and to give his hearts blood for it ; which God answered and effected ; for at the Stake in the greatest extremity he lifted up his Eyes to Heaven , and with an amiable countenance said , God is faithful who hath promised not to suffer us to be tempted above our strength ; and by and by fire breaking his body the blood of his heart was shed for Christ , in such abundance , that the standers by did marvel , as if all the blood of his body was gathered to his heart . p. 463. The Bishops according to Custom presenting the King each New-years-day with a Gift , he being Bishop of Worcester , whilst others presented Gold , Silver , &c. presented King Henry the 8 th with a New Testament with a Napkin having this Poesie , Whoremongers and Adulterers God will judge , pag. 486. He being at the Stake in his shirt , to be burned in Oxford with Bishop Ridley , the Executioner brought a Faggot kindled with fire and laid it at Ridley's feet , to whom Latimer said , Be of good comfort Mr. Ridley , and play the man , we shall light such a Candle this day by Gods grace in England , as I trust shall never be put out ; and in the flame he cryed , Oh Father of Heaven receive my Soul ; receiving the flames , as it were embracing them , he soon dyed feeling little or no pain . Vol. 3. p. 503. Hugh Laverock , a lame man of 68 years of age , going on Crutches , and one Apprice a blind man were burned , 1556. by Bishop Bonners command ; and at the Stake this Laverock the Cripple threw away his Crutches , and turning to Apprice did comfort him saying , Be of good comfort , my Brother , for my Lord of London is our good Physician , he will heal us both shortly , thee of thy blindness , and me of my lameness . And so they both suffered . Vol. 3. p. 701. Mrs. Ioice Lewis , a Gentlewoman of Manceter , was burnt for the Gospel in Queen Maries days ; who was at first in her days a great Papist , till the burning of one Laurence Saunders by the Papists for the Mass , which put her upon an enquiry into it ; and she consulting some persons about it , declined it , nor would frequent Mass ; for which she was punished , and at last condemned : And when in the morning before she suffered , the Sheriff told her of it , after one years imprisonment , giving her but one hours time to prepare for it ; she said , Your message is welcome to me ; and I thank God that he will make me worthy to adventure my life in his quarrel . Going to the Stake she prayed against Popist Idolatry , and drank to all them that truly believed the Gospel : In the fire she neither struggled nor stirred , but only held up her hands to Heaven , and so dyed soon . Vol. 3. p. 839. Mrs. Elizabeth Lawson , an ancient Gentlewoman of 60 years of age of Bedfield in Suffolk , was sent to Berry Goal 1556. because she would not go to Mass , and at last she was condemned to be burnt : She continued in Prison two years and three quarters , in which time her Son and many more were burnt , and she hearing of it , said often , Good Lord what is the cause that I may not yet come to thee with thy Children ? Well good Lord , thy blessed will be done , and not mine . But by the death of Queen Mary she was delivered . Vol. 3. p. 916. M M MArtyrs to the Number of 300 at Carthage under the 8 th Persecution , being offered near Lime-kills , either to offer Incense to Iupiter , or to go into the Furnace of Lime , did all together rush into the Kill , and were there , with the dusty smoak of the Lime , smothered . Vol. 1. p. 94. A Mother exhorted her Child of seven years of age , suffering under the 7 th Persecution , to suffer joyfully ; and while it was tormenting and slaying , she sang to God thus , All laud and praise with heart and voice , O Lord we yield to thee ; To whom the death of all thy Saints we know most dear to be . Vol. 1. p. 116. Mary . See Ursula . Michael Michfote , a Taylor in France , burned 1547. being apprehended for the Gospel's sake , and put to his choice whether he would turn and be beheaded , or not turn and be burnt ; he said , God who had given him grace not to deny the truth , would also give him patience to abide the fire ; and so he was burned . Vol. 2. p. 134. Lodovicus Marsac , being with two others , at Lyons in France , apprehended and condemned 1553. they all sang Psalms ; and the other two having a Rope put about their Necks , and he having not one , did desire that he might have one of those precious Chains about his Neck , in honour of his Lord ; which request was granted , and they all three were cast into the fire . Vol. 2. p. 141. 88 Martyrs murthered at Calabria in Italy , 1560. whom the Executioner , bringing out one by one with a Muster , on a Stage before the People , took a Knife and slew , by cutting the Throat , of one , and leaving him half dead , bleeding , went for another ; and so served every one till the 88 were murthered ; which sight amazed the people , and shamed even some of the Romanists . Vol. 2. p. 184.188 . Walter Mille , a Scotch Man , 1558. was condemned to be burnt ; whom the Popish Party could neither affright with threats , nor allure with proposals ; but he said to them , I am accused of my life , I know I must dye once , and therefore ye shall know I will not recant the truth : I am Corn , not Chaff ; I will not be blown away with the Wind , nor burst with the Flail , but will abide both : and at the Stake , the Bishops being constrained by the People to give him liberty to speak , he made his humble supplication to God on his Knees ; and then said to the people , Dear friends , I suffer this day not for any Crime laid to my charge ( albeit I be a miserable Sinner before God ) but only for the defence of the faith of Christ Iesus ; for which I praise God that he hath this day called me , of his mercy , amongst the rest of his Servants , the Martyrs , to seal up his truth with my life ; which as I received on him , so I willingly offer it to his glory ; and so he dyed : and was the last Martyr that dyed in Scotland for Religion . Vol. 2. p. 626. George Marsh , of Deane in Lancashire , married , and was a Farmer ; but after his Wife's death he went to Cambridge to study , and was a Minister of Gods Word , and zealous against Popery , for which he was imprisoned : His Mother , and divers other Friends , advised him to fly : To whose Counsel , saith he , My Flesh would gladly have consented , but my Spirit did not fully agree . Whereupon he prayed earnestly to God for direction , and unexpectedly in the Morning he had a Letter from a Friend , whose Bearer said to him , before he looked on the Letter , That his Friends advice was , not to flee , but to abide boldly and confess the Name of Christ ; which he did . He was many wayes , and much sollicited to turn upon the account of his Children : whom , he said , he would gladly keep , could it be with a pure Conscience ; and he would have accepted of Queen Mary's mercy , should he not thereby , by denying Christ , win everlasting misery . He was burned April 24. 1555. with a Firkin of Pitch over his head ; which melting and dropping on him , added much to his torments ; yet after much misery when they thought him to be dead , he spread his hands , saying , Father of Heaven have mercy upon me , and so he dyed . Vol. 3. p. 228. Menas , an Egyptian , under the 10 th Persecution , lived a retired life a great while ; at length returning to the City Cotis , in the open Theatre , at a time of Pastimes , he loudly proclaimed himself a Christian ; and being brought to Pyrrhus the President , and demanded of his Faith , he said , It is convenient I should confess God , citing Rom. 10.10 . And being most painfully pinched and tormented , he said in the midst of his torments , There is nothing in my mind that can be compared to the price of one Soul ; and said , I have learned of my Lord and King , not to fear them who kill the Body , and have no power to kill the Soul. And being sentenced to be beheaded , he said , I give thee thanks my Lord God , which hast so accepted me to be found a partaker of thy precious death ; and hast not given me to be devoured of my fierce Enemies , but hast made me to remain constant in thy pure Faith to my life's end . Vol. 1. p. 117 , 118. N N SAintinus Nivet , being a Cripple , burnt at Paris 1546. when apprehended and asked if he would stand to what he said , he asked his Judges if they dare be so bold to deny what was so plain in express words of Scripture , and did so little regard his own life , that he desired his Judges for Gods sake , that they would rather take care of their own Souls and lives , and consider how much innocent blood they spilled daily , in fighting against Christ and his Gospel . He suffered at Paris . Vol. 1. p. 133. Noblemen 100 , and others , of Alsatia , were burned and martyred the 1212. year of Christ , under Pope Henricus 3. for holding every day was free for eating Flesh , so it be done soberly ; and that they did wickedly who restrained Priests from their lawful Wives . Vol. 1. pag. 336. Iohn Noyes , a Shoe-maker of Laxfield in Suffolk , burned 1557. in September , when he came to the place of Execution he kneeled down and sang the 50 th Psalm ; and being bound at the Stake , he said , Fear not them that kill the Body , but fear him that can kill both Body and Soul , and cast it into everlasting fire : And seeing his Sister weeping , he desired her not to weep for him , but for her sins . Having a Faggot thrown at him , he kissed it , and said , Blessed be the time that ever I was born to come to this . And in the fire he said , Lord have mercy upon me , Christ have mercy upon me , Son of David have mercy upon me . He wrote a Letter to his Wife containing nothing but consolation from Texts of Scripture , and bidding her farewell , he desired his Wife and Children to leave worldly care , and see that they were diligent to pray . Vol. 3. p. 850 , 851 , 852. Nichaise of Tombe , born in Tournay , martyred for the Gospel , being condemned , he said , Praised be God. At the Stake he said , Lord they have hated me without a cause ; and prayed thus , Eternal Father ! have pity and compassion on me , according as thou hast promised to all that ask the same of thee in thy Sons Name . And so he continued praying until his last gasp . Additions to Vol. 3. of the Massacre in France and Flanders . p. 33. O O ORigen at 17 Years old wrote to his Father Leonides , to encourage him to suffer martyrdom under the fifth Persecution , began the 205. Year of Christ. He wrote about 7000 Volumes , as much as 7 Notaries and as many Women could pen. Vol. 2. p. 70. Cicely Ormes , Wife of Edward Ormes a Worsted-Weaver in Norwich , was burnt September 23. 1557. at Norwich . She was an ignorant simple Woman , yet zealous in the Lord's cause ; and being threatned by the Chancellor of Norwich , she said , He should not be so desirous of her sinful flesh , as she would by God's grace be content to give it in so good a quarrel . Being condemned , at the Stake she pray'd and repeated her Faith , and then said to the People : I would not have you think that I believe to be saved in that I offer my self here unto death for Christ 's cause ; but I believe to be saved by the death of Christ 's passion , and this my death is and shall be a witness of my Faith unto you all : Good People , as many as believe of you , I pray you pray for me . And then she coming to the Stake , she kissed it , and said : Welcome sweet Cross of Christ ; and so was bound to it : and in the fire she said ; My Soul doth magnifie the Lord , and my Spirit hath rejoyced in God my Saviour ; and so she yielded up her Life . Vol. 3. p. 833. Robert Oguier , of the City Lile in Flanders , his Wife and two Sons Bardicon and Martin were apprehended 1556. and first the Father and Bardicon suffer'd , who upon examination confessed their Faith ; and Bardicon being apprehended , as he went , said : O Lord assist us with thy Grace , not onely to be prisoners for thy sake , but so as to seal with our bloods thy Truth : And told the Emperor's Commissioners the tenour of their prayers ( in their Meetings ) for God's glory , and the Empires and Emperors felicity . And then he and his Father submitted themselves to the Judges ( while Martin his Brother chose to accompany his Mother , who was still detained in Prison . ) And these two were by their Judges condemned to be burnt , which sentence being past , they returned to Prison , rejoycing that the Lord had honoured them to enroll them amongst the number of Martyrs . The day of Execution being told them , they blessed God who delivering their Bodies out of Prison , would receive their Souls into his Kingdom . The Father being advised to pity his Soul , said : You see what pity I have of it , when for the Name of Christ I willingly abandon my Body to the fire , hoping to day to be with him in Paradise . At the Stake he and his Son sang the 16. Psalm ; and being chained , the Son said to his Father ; Be of good comfort , the worst will be past by and by : And often repeated these words ; O God , Father Everlasting , accept the Sacrifice of our Bodys for thy wel-beloved Son Jesus Christ 's sake : And lifting his Eyes to Heaven , he spoke to his Father , saying ; O Father ! behold I see the Heavens open , and millions of Angels ready to receive us , rejoycing to see us thus witnessing our truth in the view of the World. Father , let us be glad and rejoyce , for the joyes of Heaven are set before us . Fire being kindled , he oft repeated to his Father thus , Yet a little while , and we shall enter into the Heavenly Mansions ; And their last words were , Jesus Christ thou Son of God into thy Hands we commend our Spirits . And within 8 dayes the Mother Iane Oguier and Martin her Son , were brought forth ; but in Prison Iane by the Papists , was perswaded to recant , and to endeavour her Son's return to Popery ; who hearing of it , said to her ; Oh Mother , what have you done ? have you denyed him that redeemed you ? What evil hath he done you , that you should requite him with so great an injury ? Ah , good God! that I should live to see this day , which pierceth my heart . And his Mother hearing his words , and seeing his tears , began to renew her strength in the Lord , and with tears cry'd , Father of mercies be merciful to me , miserable sinner , and cover my transgressions under the Righteousness of thy Blessed Son. Lord enable me to stand to my first Confession , and to abide stedfast in it to my last breath : And when the Papists came to her again , she said ; Avoid Satan , get thee behind me ; for hence forth thou hast neither part nor portion in me , I will by the help of my God stand to my Confession , and if I may not sign it with Ink , I will seal it with my Blood. And so she and her Son were condemned to be burnt , and their ashes to be cast into air ; who rejoyced at the Sentence , and accounted it a day of Triumph over their Enemies ; and Martin being profer'd an hundred pound if he would recant , said , He would not lose an Eternal Kingdom for it . Addition to Vol. 3. of Massacres of France pag. 1. to 5. P P PHilip the Apostle , after he had much laboured amongst the Barbarous Nations , in preaching the Word of Salvation to them , at length he suffer'd in Hierapolis a City of Phrygia , being there crucified and stoned to death ; where also he was buried , and his Daughters with him . Vol. 1. pag. 42 , 43. Peter the Apostle , being to be crucified under Domitius Nero , would be crucified with his head downwards , and his feet upwards ; because he said he was unworthy to be crucified after the same manner and form as the Lord was . Vol. 1. pag. 45. As he was a crucifying , he , seeing his Wife going to her Martyrdom , was greatly joyous and glad thereof , and spake to her with a loud voice , called her by her Name , and bidding her remember the Lord Iesus . Vol. 1. p. 45. Polycarpus , three dayes before he was apprehended saw in a Vision his Bed on fire , and consumed ; and when he awaked he told them with him , how that he should die in the fire for Christ : And when he was pursued , having removed once or twice , and might still have fled , he would not , but said ; The will of God be done : and came down to his Pursuers as soon as he heard they were come , and spake to them with a chearful voice and a pleasant countenance , and caused the Table to be spread , and they to dine with him ; and begg'd of them an hours time for prayer : which he made so , as the hearers thereof were astonished and sorry they had pursued him : And going to the place of Execution , in an uproar of the People , when he could not be heard , there came a voice to him from Heaven , saying : Be of good chear , Polycarp , and play the Man. Many heard the voice , but none was seen to speak . And after this , Polycarp being advised by the Proconsul to defie Christ , he said ; 86 years have I been his Servant , and in all this time he hath not so much as hurt me ; how then can I speak evil of my King and Soveraign Lord who hath thus preserved me . Being to be fixed to the Stake , he would not ; but said , God who had given him strength to suffer , would give him power to abide , and not stir in the midst of the fire . So he stood , and thank'd God that he should now become a Martyr ; and though the fire was kindled , yet could it not burn his Body , but the wind kept it off ; and when the Persecutors saw that , they order'd his Body to be thrust thorow with a Sword ; and so much blood issued out as quenched the fire . He suffered the 167. year of Christ , about Ianuary 24. and was martyred in his own Church at Smyrna . Vol. 1. p. 55 , 56 , 57. Ptolomeus being demanded , whether he was a Christian , declared that he had taught and professed the verity of the Christian Doctrine ; for whoso denyeth to be what he is , either condemneth in denying the thing that he is , or maketh himself unworthy of that , the confession whereof he flyeth ; which thing is never found in a true and sincere Christian. He was condemned to suffer . Vol. 1. p. 59. Ioannes Pistorius , one of Holland , preaching and speaking against the Masses and other Popish abuses , was committed to Prison with ten other Malefactors , whom he comforted ; and to one of them , being half naked , he gave his own Gown : He was condemned and degraded , and had a Fools Coat put on him ; his Fellows at his death sang Te Deum : and he coming to the Stake gave his Neck willingly to the band , saying , O Death , where is thy Victory ? 1524. Vol. 2. p. 116. Stephen Peloquine , burnt at Ville France in France , 1553. being half burnt , ceased not to hold up his hands , and call on the Lord , to the admiration of people . Vol. 2. p. 141. Mrs. Philips , a Gentlewoman of Paris , 1558. being apprehended and condemned for the Gospel's sake , received it couragiously ; and being to be distongued , she said , Shall I , who do not stick to give my Body , stick to give my Tongue ? And being distongued , though she was in Mourning for her Husband , a Lord of that Country , then late deceased ; she laid aside her Mourning , and on the day of execution she decked her self in her best Aray , as if she was going to another Marriage ; nor did she alter her colour or countenance , during her suffering . Vol. 2. p. 156. Anthony Persons , a great Preacher of the Gospel in King Henry the 8 th's days , 1544. and was , by Dr. London , condemned ; who answering to his Indictment , said , So long as I Preached up the Pope and his superstition , so long ye favoured me ; but since I took on me to Preach Christ , ye have alwayes sought my life ; but it makes no matter , for when ye have taken your pleasure on my Body , I trust it shall not be in your power to hurt my Soul. He , with one Testwood , and Filmer , were condemned to suffer : and the night before they suffered they spent almost wholly in Prayers for strength under the Cross , and comforting one another that their Master Christ who had led the way before them , and had so far made them worthy to suffer for his sake , would give them stedfast faith and power to overcome these fiery torments ; and of his free mercy , for his Promise sake , receive their Souls . Praying that God would forgive their Enemies and turn their hearts , which out of blindness and ignorance had done they knew not what . This Persons afterwards coming to the Stake , did embrace it , saying , Now welcome mine own sweet Wife ; for this day shall thou and I be Married together in the love and peace of God. Vol. 2. p. 152 , 153 , 154. Iohn Philpot , a Knights Son of Hampshire , brought up at Oxford ; a great Scholar , and a zealous Preacher , who in King Edward the 6 th's days was Arch-Deacon of Winchester ; and in Queen Mary's days , with a few others , opposed Popery , and stood in the vindication of the Gospel in the Convocation-house at London , against all the other Prelates called by the Queen to determine of Religion . Vol. 3. p. 538. being apprehended and examined by Bishop Bonner , and told that the next day he should be judged , he said , I am glad hereof , I look for no other but death at your hands , and I am as ready to yield my life in Christ's Cause as you are to require it . p. 547. And being in discourse with Dr. Story , he said , I am sure I have the Iudge on my side , who shall justifie me in another World ; and however you now unrighteously do judge me , yet sure I am , in another World , to judge you : And after , when Dr. Story hastned his death , and said to Philpot , he came to hasten it ; which he came to tell him , he said , that he might thank no body else for it : To whom Philpot answered , I thank you with all my heart , and I pray God forgive you . And going again to Prison , meeting with Bishop Bonner , who proffered him any pleasure he could shew him , he only requested this pleasure , that his Lordship would hasten his judgment , and dispatch him out of this miserable World to his eternal rest , p. 151. At last he being condemned , and having word of it the night before , to be ready next morning to be burnt , he said , I am ready , God grant me strength and a joyful resurrection : and so retiring to his Chamber , he prayed and praised God , that he had made him worthy to suffer for his truth . In the morning , coming to Smithfield where he was burnt , he kneeled down at the entrance into it , and said , I will pay my Vows in thee , O Smithfield ! and then coming to the Stake he kist it , saying ▪ Shall I disdain to suffer at the Stake , seeing my Redeemer did not refuse to suffer on his Cross for me : and then he said the 106 , 107 , 108. Psalms ; and was burnt December 18. 1555. His Letters were many and pious , comforting the penitent Sinners : From , 1. Examples of Penitents . 2. God can Pardon more than we can sin , and will pardon him who with hope of mercy is sorry for his sin . 3. God permits his People to see the evil of their sins , and to sorrow for it , to let them experience his superabounding Grace : He brings to Hell , that with greater joy he might lift up to Heaven . 4. Satan's conflict in you tempting , and your strife against sin , is an evidence you are the Child of God , whom he may unawares cause to fall by sin , but he shall never overcome ; for God doth it but to try your Faith , and he beholds your resistance , is pleased with it , and will never forsake you : The Just falls 7 times a day , but yet he riseth again . 5. Rejoyce therein , in that your temptation and sorrow shall add to your glory . Pag. 598. In divers Letters he much exhorts to Martyrdom ; and in one to the Lady Vane , he thus writes : The World wonders we can be merry in such extreme misery , but our God is omnipotent who turns misery into felicity . Believe me , dear Sister , there is no such joy in the World , as the People of God have under the Cross : I speak by experience , therefore believe me , and fear nothing that the World can do ; for when they imprison our Bodies , they set at liberty our Souls ; when they kill us , they bring us to Everlasting Life : and what greater glory can there be than to be at conformity with Christ , which afflictions do work in us . Pag. 603. In another he writes to her , he saith ; I that am under the Cross have felt more true joy and consolation in it than ever I did by any benefit that God hath given me in all my life before ; for the more the World hates , the nigher God is unto us , and there is no joy but in God. Pag. 604. In another to that Lady , he writes thus : We have cause to be glad of the times of Persecution as to our selves ; for if we be imprisoned , we are blessed ; if we lose all we have , we are blessed a hundred times ; if we die , we are blessed eternally : so that in suffering persecution all is full of Blessings . Vol. 3. pag. 605. Agnes Potten , an Ipswich Woman , burnt with Ioan Trunchfield in Q. Mary's dayes . They being undressed for the fire , with comfortable words of Scripture exhorted People to constancy against Popery ; and so continuing in the torment of the fire , they held up their hands and called on God constantly , so long as Life endured . Vol. 3. p. 678. Iulius Palmer , born at Coventry , and Student and Fellow of Magdalen Colledge in Oxford , who in King Edward the Sixth's dayes was a great Papist , for which he was expelled the Colledge , till Queen Mary's time , when he was received again to his Fellowship ; and about 24 years of age by Scriptures , and Peter Martyr's Books , and Calvin's Institutions , God so wrought that he became a zealous Protestant , nor would be revoked from it , declaring the Pope to be Antichrist ; whereupon for his safety he left the Colledge , and went to Reding to teach a School , where in a short time by false pretended Friends he was betray'd and forced to fly . And he thinking to receive some Legacy due to him by his Father's Will , went to his Mother in this his need , and begging her Blessing on his knees , she saluted him thus ; You shall have Christ 's curse and my curse where ever you go : To which words of his Mother , he said , being amazed at the salutation : Your curse , O Mother , you may give me , which ( God knows ) I have not deserved ; but God's curse you cannot give me , for he hath already blessed me . Then she said , You went out of God's Blessing into the warm Sun , when you went from your Religion ; for I am sure you believe not as I and your Father , and our Fore-fathers believed , but art an Heretique : and know your Father bequeathed nothing for Heretiques : As for money and goods , I have none for you ; faggots I have to burn you ; more you get not at my hands . To whom he answer'd , I am no Heretick , but do embrace a Religion as old as Christ and his Apostles ; and though you curse me , yet I pray God bless you : And so softly spoke to her , that she threw after him an old Angel to keep him honest . So he went away from his Mother , going privately to Reding again , to gather up some Money due to him , where he was basely betray'd , and brought to Examination , and was condemned ; and about one hour before his Execution , he comforts himself and two others who suffer'd with him , with Christ's Words , Mat. 5.10 , 11 , 12. and by these sayings ; Be of good chear in the Lord ; faint not we shall not end our Lives in the fire , but make a change for a better Life ; yea , for coals we shall receive Pearls . And in the fire they three lifted up their hands , and quietly and chearfully as if feeling no pain , they cry'd , Lord Jesus strengthen us , Lord Jesus assist us , Lord Jesus receive our Souls : And so called on Iesus till they dyed , being burnt at Newbury Iuly 16. 1556. Vol. 3. pag. 733 to 741. One Prest's Wife of Exeter , being a Protestant , but seeming to be a simple ignorant Woman , left her Husband and Children , because they were Papists , and went up and down to work for her living ; and being taken and examined , she said , In the cause of Christ and his truth , she must either forsake Christ or her Husband ; I am content to stick only to Christ my heavenly Spouse ; and renounce the other ; whom I left not for Whoredom , Theft , or the like , but because they by their Superstition and Idolatry persecuted me , rebuked and troubled me , when I would have had them leave their Idolatry . The Doctors further talking with her , she said : You do but trouble my Conscience ; you will have me follow your doings , but I will first lose my life ; I pray depart . She openly reproved and argued against their Idolatry , and that they went about to damn Souls by their Doctrine , and perswading them to Idolatry . She seemed to be a very simple Woman , yet could she rehearse many places in Scripture . And when ( she being condemned ) was desired to ask Pardon , because she was an unlearned Woman , not able to answer in such high matters ; she said , I am not indeed able to answer in such high matters , yet with my death am I content to be a witness of Christ 's Death . And being again proffer'd a pardon if she would recant , she said ; Nay , that I will not ; God forbid I should lose Life Eternal for this carnal and short Life ; I will never turn from my Heavenly Husband to my Earthly ; from the fellowship of Angels to my mortal Children : And if my Husband and Children be faithful , I am theirs . God is my Father , God is my Mother , God is my Brother , God is my Sister , my Kinsman , my Friend most faithful . And at the Stake she continued crying , Lord , be merciful to me a sinner . Vol. 3. p. 890 , 891. Peter Chevet , burnt at Maubert near Paris March 11. 1559. being threatned to suffer , he said ; Truly I do not think to escape your hands ; and though ye scorch and roast me alive , yet will I never renounce my Christ. Being asked by the Official , If he would not be absolved , he said , It is a question , Oh poor Man ! whether thou canst save thy self ; and wilt thou take upon thee to save others ? Who being thereat angry , threatned him with longer imprisonment ; to whom the Martyr said ; Alas ! alas ! though I should rot in Prison , yet shall you find me still the same Man. And at the Stake , having his Cloaths pull'd off , he said : How happy , how happy , Oh how happy am I ? with eyes lift up to Heaven ; and so he died . Additions to Vol. 3. concerning Massacre in France , pag. 9. R R ROmanus , a great encourager of the Christians in Antioch , when they were persecuted in the 10 th Persecution , was himself by Galerius , then Emperour , called out , apprehended , and sentenced to all the torments the Christians should have undergone , who said , O Emperour , I joyfully accept of thy Sentence , I refuse not to be sacrificed for my Brethren ; and that by as cruel a means as thou may'st invent : then he was scourged , and under the lashes he sang Psalms , and laughed to scorn the Heathens Gods ; affirming the Christian's God to be the only true God , before whose judicial Seat all Nations should appear : then was his side launched till the Bones appeared ; yet he still Preached Christ , and exhorted them to adore the living God ; then were his Teeth knockt out , his Eye-lids torn , his Face cut ; and he said , I thank thee that thou hast opened to me many Mouths whereby I may Preach my Lord and Saviour Iesus Christ ; look how many Mouths I have , so many Mouths I have lauding and praising God. After that he was brought to new wounds and stripes , and distongued ; who still spake and said , He that speaketh Christ shall never want a Tongue . At length he was had to Prison , and there strangled . When some pleaded he was of Noble Parentage , and it was not lawful to put such a one to an un-noble death ; he said , He required them not to spare him for Nobility-sake ; for , said he , not the blood of my Progenitors , but Chrstian Profession maketh me Noble . Vol. 1. p. 116 , 117. Iohn Rogers , a Cambridge Scholar , and Chaplain to the Merchants of Brabant beyond Sea , where he was acquainted with Mr. Tindal , and helped him and Mr. Coverdale in the Translation of the Bible ; he threw off the Yoak of Popery , and becoming a Protestant , he married and went to live at Wittenberg in Saxony , Vol. 3. p. 119. and there learning the Dutch Tongue , he had a Congregation committed to his charge , where he staid till King Edward the 6 th's time ; and then being orderly called , came into England and Preached there , and was by Bishop Ridley made Prebend of Paul's ; but in Queen Mary's days he suffered much , and was burned Feb. 4. 1555. He was the first that suffered in Queen Mary's days ; he Prophesied of Rome's downfall , and that e're long in England true Gospel Ordinances should be again restored , and the poor people of England should be brought to as good , or a better state : His Wife , and ten Children that could go , and one at her Breast , met him going to burn ; but he was not moved , but continued constant , and suffered . Vol. 3. p. 130 , 131. Bishop Ridley , born in Northumberlandshire , had his education in Newcastle , was Master of Pembroke-Hall in Cambridge , Vol. 1. p. 432. then Chaplain to King Henry the 8 th , who made him Bishop of Rochester ; and in King Edward the 6 th's days he was made Bishop of London . He Preached every Sunday , and Holyday , in some place or other , if not hindred by great affairs : he was kind and affable , one that presently forgave injuries ; and was wont to tell his Relations , that if they acted evil , he should esteem them as strangers to him ; and they who did honestly , should be to him as Brothers and Sisters . As soon as he was ready each morning , he alwayes prayed for half an hour , and then spent most part of the day and night in study , he not going to Bed usually till eleven of the Clock , and then praying . He did read every day a Lecture in his Family , gave every one of his Family a new Testament , and hired them to learn several Chapters , especially the 13. of the Acts. He being advised , by one that was his Chaplain formerly , to consult others , and to turn Papist , he said , I would have you know that I esteem nothing available for me , which also will not further the glory of God. Vol. 3. p. 447. He being condemned at Oxford , was kept close Prisoner in Mr. Irish , the Major's House ; where he being at Supper the night before he was to suffer , he was very merry , and invited the Guests at the Table to his Wedding next day ; for to morrow , saith he , I shall be married ; which the Major's Wife hearing , wept ; to whom he said , You love me not now I see , for I perceive you will not be at my Wedding , nor are contented with my marriage ; but quiet your self , though my Breakfast be sharp and painful , yet I am sure my Supper shall be more pleasant and sweet . Vol. 3. p. 502. And at the Stake , he suffering with Mr. Latimer , he chearfully ran to him , embraced him , kissed him , and said , Be of good chear Brother , for God will either asswage the fury of the flames , or else strengthen us to abide it : and then he went to the Stake and kissed it , and prayed effectually . Being stript into his Shirt , he held up his hands , and said , O heavenly Father , I give thee most hearty thanks that thou hast called me to be a Professor of thee , even to death . And fire being kindled , he often said , Into thy hands O Lord , I commend my spirit ; Lord , Lord , receive my spirit : but through the badness of the fire he burned on one side , and below on the legs , a great while , and yet his upper parts were not burned , so that he leaped under the Faggots ; and calling to the Lord for mercy , did call on the Persons by to let the fire come to him , for he could not burn , he said ; and shewed them one side clean Shirt , and all untouched , whole , and the other burnt . p. 504 , 505. he writing to his Friends , and taking leave of them , desires them not to be astonished at the manner of his sufferings ; and said , I assure you I esteem it the greatest honour that ever I was called to in my life ; and I thank my Lord heartily for it , that he hath called me to the high favour to suffer death willingly for his sake , which is an inestimable gift of God ; therefore , O ye that love me , rejoice , and rejoice again , with me ; and render , with me , thanks to God that hath called me to this dignity . Vol. 3. p. 505. Could Queen Mary have been entreated for Bishop Ridley , or could his life have been purchased , the Lord Dacres in the North , his Kinsman , would have given her 1000 Marks , or 1000 Pounds , rather than he should have been burned . Vol. 3. p. 996. Iohn Rabec , burned at Aniers in France , April 24. 1556. had his Tongue cut out , because he would not pronounce Iesus Maria , joining them both in one Prayer ; and being urged thereto with great threats , he said , If his Tongue should but offer to do so , he would himself bite it asunder . Additions to Vol. 3. concerning French Massacre , p. 5. Anthony Ricetto , a Martyr at Venice , 1566. being , by his Son of twelve years of age , perswaded to recant , that he might not be Fatherless ; said to his Child , A good Christian is bound to forego Goods , Children , yea Life it self , for the maintenance of God's honour and glory : and so he was drowned , having an Iron Hoop about him , and to a Chain fastned to that Hoop a great Weight fastned ; and so carryed in a Wherry into the Sea : where being laid on a Board , and that Board laid cross on two Wherries , the Wherries removing he fell into the Sea ; which was the manner of the Venetians punishing their Martyrs . Additions to Vol. 3. p. 44. S S SAnctus , being under the fourth Persecution grievously tormented ; and by the Tormentors asked , What he was , answered nothing , but said he was a Christian : And notwithstanding his being scorched by hot plates in the tenderest parts of the Body , so that his Body lost the shape of a Man ; yet he never shrank : and declared , That nothing was terrible or ought to be feared where the love of God is , and nothing grievous wherein the glory of Christ is manifested . And when he was again punished , though his Body was so misfigured before his second punishment , yet now was it reduced to its first shape of a Man , and suppled in all its contracted parts . Soon after he was again tormented , and set in an hot Iron-chair ; nor yet would he confess any thing but that he was a Christian : And after this , being made a sad spectacle to the People , he was beheaded . Vol. 1. p. 60.61 , 62. Souldiers , being put to their choice by the Marshal of the Camp by Diocletian's order under the tenth Persecution , whether they would sacrifice to Idols at the Emperours command , or lay aside their Offices and Weapons : They unanimously answered , They were ready not only to lay down their Weapons , but their Lives also if by the Emperour's tyranny required , rather than they would obey the wicked Decrees of him . Vol. 1. p. 101. Simeon Archbishop of Seleucia , being by Sapores King of Persia , under the tenth Persecution , called and examined , confessed himself to be a Christan : And being demanded , Why he kneeled not before the King as he used to do , he said , That before he observed what the custom of the Realm did require of him ; but now it is not lawful , for I come to stand in defence of our Religion and Doctrine . He was beheaded . Vol. 1. pag. 125 , 126. See Usthazares in the latter part of this Book . Henry Sutphen Monk , an associate of Luthers 1524. converted Breme , and being sent for after two years time to Deithmar to preach amongst those great Idolaters , he at last went , designing only to lay the foundation of a Reformation , and so to return to Breme , to satisfie the importunity of his Friends . He being at Breme , the Monks and Friars conspire against him , and consult his destruction ; accordingly they sent Minatory Letters to the Inhabitants at Deithmar , and also to their Parish Priest , who had received him : But Sutphen's ananswer was , That being called by them to preach the Gospel , he would do it ; and if it pleased God he should lose his Life at Deithmar ; there was as near a way to Heaven as in any other place : for he doubted not at all that once he must suffer for the Gospels sake . Upon this courage he preached divers times , and Popish Priests were sent to supplant him , and to trap him in his Sermons ; many of whom were converted by them , and did declare them to be agreeable to the word of God. After this many ways were used to destroy him ; and at last the Franciscan Friars conspired with some Presidents of the Country to kill him , before the Inhabitants of the Town of Deithmar should know of it , or before his cause were try'd , not permitting him to speak to them for himself , lest ( as they said ) he should perswade them to be Hereticks : Whereupon the Presidents assembled 500 Husbandmen , to whom ( when met together ) they imparted the business ; who detesting it would not do it , but would have returned home ; but were forced to obedience by the threats of their Governour ; who to fit them for the work , gave them three Barrels of Hamborough Beer , and then about midnight they came to Deithmar to the Priest's , and first wofully abused him , and then trained Sutphen out of bed naked , and tying his hands behind him , forced him on so fast that his feet were much wounded by the Ice ; whereof he complaining and desiring a Horse , they said he should go on foot whether he would or no : And in the morning after much misery by him suffered , without any examination they condemned him to be burnt ; and accordingly they bound him hands , neck and feet , and brought him to the fire , which was not oftner kindled than it went out , nor could they make the wood burn . As he passed by to the fire , a Woman , seeing the sad usage of him , wept bitterly : to whom he did reply , Weep not , I pray , for me . And at the fire , being condemned , he said ; I have done no such thing as they accuse me of : And holding up his hands , he said ; O Lord , forgive them , for they offend ignorantly , not knowing what they do . In the mean time , a certain Woman offer'd to suffer 1000 stripes , and to give them much Money , so they would but keep him in Prison till he had pleaded his cause ; but they were the more enraged , and threw down and trod upon the Woman . And seeing the fire would not burn Sutphen , they smote him with their hands , and prick'd and struck him with divers weapons , and then bound him to a Ladder by the neck to strangle him , so strait and hard that the blood gushed out of his nose and mouth ; the doer of it treading upon his breast the while , not permitting him to prate or pray ; and being tyed to a Ladder , one Iohn Holmes ran to him , and struck him with a Mace till he was dead . Vol. 1. pag. 102 , 103 , 104 , 105 , 106. Mr. Peter Spengler of Schalt , in the Countrey of Brisgois 1525. a vigilant Preacher and a peaceable good Man , often reconciling differences with great prudence , and much lamenting the corruptness of Principles and Practises of the Popish Monks , and especially their Vow of single Life and its consequents , which moved him to marry ; for which crime chiefly he was afterwards apprehended , and condemned to die : And being led to Execution , he answer'd all Persons gently , but desir'd the Monks to let him alone , who troubled him with their babling about Confession , when he was striving in his Spirit against the horror of death , and making his prayer to God , to whom he said also that he had confessed his sins to God , not doubting but he had received absolution and forgiveness of them . And I , said he , shall be an acceptable sacrifice to my Saviour Jesus Christ ; for I have done no such things whereof I am condemned , which might displease my God , who in this behalf hath given me a good and quiet Conscience : Saying also , he being very lean , It is all one , for I must shortly have forsaken my Skin , which scarce cleaves to my bones : I know I am a mortal and corruptible worm ; I have oft desired my last day , and have made my request that I might be delivered out of this mortal Body to be joyned with my Saviour Jesus Christ. I have deserved through my sins my Cross , and my Saviour hath born the Cross ; and for my part I will not glory in any other thing but in the Cross of Christ. Presently he was cast into the River ; he strugling a while in it , the water was red with blood , which the People looked to be a miraculous sign to shew that innocent blood was that day shed . This was done at Enshesheim 1525. Vol. 2. p. 111 , 112. Wolfgangus Schuch , a German , at St. Hyppolite 1525. a Town in Lotharing ; a Reverend and godly Pastor , there preached he Justification through Christ by Faith. He was apprehended willingly , offering himself to Tryal by Scripture , rather than to see the Town of St. Hyppolite be exposed to the danger threatn'd to it by Anthony Duke of Lorrain for his sake ; and being apprehended , he was imprisoned in sad misery a year , where disputing with divers Friars he confounded them all by Scripture . At last he was condemned to be burnt ; at which Sentence he sang , and being at the place of Execution , he sang the 51. Psalm till smoke and fire choak'd him . Vol. 2. pag. 112. George Scherler , a German Preacher near Saltzburg , was taken and imprisoned and condemned to be burnt alive ; but at last it was granted he should be first beheaded . He going to his death , said , That ye may know that I die a true Christian , I will give you a manifest sign : Which he did by God's power ; for after his head was off his body , falling on his belly , and so lying a good while , it easily turn'd it self on the back , and crossed the right foot over the left , and the right hand over the left ; at which sight the Spectators marvelled , and the Magigistrates burned not but buried the Body amongst the Christians ; and many were hereby brought to believe the Gospel . Vol. 2. p. 117. Peter Serre , was burned 1553. in France ; who having his tongue cut out stood so quiet looking up to Heaven at the time of his burning , as though he had felt no pain , bringing such admiration to the People , that one of the Parliament of France that condemned him , said , That way was not best to bring Lutherans to the fire , for that would do more hurt than good . Vol. 2. p. 143. Mrs. Smith near Coventry , condemned and burnt for having the Lord's Prayer in English , April 4. 1519. Vol. 2. p. 225. Hellen Stirk , a Scottish Woman , seeing her Husband go to the Stake 1543. for Christ's cause , and being her self condemned , did desire to suffer with her Husband ; but when it was not permitted , she went to him and exhorted him to perseverance , and with a kiss parted , saying ; Husband , rejoyce , for we have lived many a joyful day together ; but this day in which we must die together ought to be most joyful unto us both , because we must have joy for ever ; therefore I will not bid you good night , for we shall suddenly meet with joy in the Kingdom of Heaven . And after that , she parting with her sucking Child from her breast , recommended her self to God and the Child to Nurse , and so was drowned . Vol. 2. pag. 615 , 616. Laurence Saunders , brought up at Eaton , and then at King's Colledge in Cambridge three years ; then by his Mother , having a great Estate , was bound Apprentice in London to a Merchant , Sir William Chester ; but he not liking his Apprentiship , his Master gave him his Indentures , perceiving his inclinations to Study ; and being himself a good Man , he wrote Letters to his Mother and Friends ( who were great Persons ) about it : whereby he went again to King's Colledge , and after several years was a Minister in Leicestershire , and then in London till Queen Mary's dayes , when he had two Livings , not being permitted to lay down either of them by reason of the troubles ; and as well as he could he Preached at both , though at length at London he going to Preach was disswaded for fear of danger , but he would not cease : and Preaching , he did ( as he often had ) speak against Popish Tenets , for which he was examined by Bishop Bonner , and Gardiner ; and at last imprisoned , he prayed much ; and in all spiritual assaults , he prayed and found present relief ; and he said , while Bishop Gardiner examined him , he found a great consolation in spirit , and also in body he received a certain taste of the Communion of Saints , whilst a pleasant refreshing issued from all parts of his body to his heart , and thence did ebb and flow to and fro . He in a Letter to Bishop Gardiner , proved Popery a Whoreish and ravening Religion , robbing God of his honour and worship in truth ; and also our Consciences of peace and true comfort . He disswaded his Wife and Friends from sueing for his liberty : He , in his Letters , spoke much of his own experience through God's grace , of Christ's sweetness ; and how loath his Flesh was to go forward in God's Path , and also his hopes with the godly to be shortly singing Halelujah in Heaven ; and as he saluted those to whom he wrote with grace and mercy and peace , and assured them of his Prayers for them , so also he generally begg'd their Prayers , ending his Letters with pray , pray , pray ; and after 15 months imprisonment he was condemned , who said , My dear Lord Iesus Christ hath begun to me a more bitter Cup than mine can be , and shall not I pledge my most sweet Saviour ? yes I hope . As he went to Stake he oft fell down and prayed ; and at the Stake he took it in his arms and kissed it , saying , Welcome the Cross of Christ , welcome everlasting life ; and so being fastned , was burned with green Wood to make his torments greater ; yet he stood quietly , and slept sweetly in the fire . Vol. 3. p. 132. to 136. Robert Smith burnt , 1555. at Uxbridge , August ; who being at the Stake , comforted the people , willing them to think well of his Cause , and not doubt but that his Body dying in that quarrel should rise again to life : And I doubt not , said he , but God will shew some Token thereof : At length , being near half burnt , and cluster'd together on a lump like a black Coal ; all Men thinking him to be dead , he suddenly rose upright , lifting up his stumps of his Arms , claping them together as a Token of rejoicing ; and then bending down again he dyed . In a Letter to his Wife , he writes thus , If ye will meet with me again , Forsake not Christ for any pain . Vol. 3. p. 410 , 411. He wrote this Exhortation to his Children . Give ear my Children to my words , whom God hath dearly bought ; Lay up my Law within your heart , and print it in your thought : For I , your Father , have foreseen the frail and filthy way , Which flesh and blood would follow fain , even to their own decay ; For all and every living Beast their Crib do know full well ; But Adam's Heirs above the rest are ready to rebell : And all the Creatures on the Earth full well can keep their way , But Man , above all other Beasts , is apt to go astray ; For Earth and Ashes is his strength , his glory , and his Reign ; And unto Ashes , at the length , he shall return again : For Flesh doth flourish like the Flower , and grow up like a Grass ; And is consumed in an hour , as it is brought to pass , In me the Image of your years , your treasure , and your trust ; Whom ye do see , before your Face , dissolved into Dust : For as you see your Father's Flesh converted into Clay , Even so shall ye , my Children dear , consume and wear away . The Sun and Moon , and eke the Stars , that serve the day and night ; The Earth , and every earthly thing , shall be consumed quite ; And all the worship that is wrought , that have been heard or seen , Shall clean consume and come to nought , as it had never been : Therefore that ye may follow me , your Father and your Friend ; And enter into that same life which never shall have end . I leave you here a little Book for you to look upon , That ye may see your Father's face when I am dead and gone ; Who for the hope of heavenly things , while he did here remain , Gave over all his golden years in Prison and in pain ; Where I , among mine Iron bonds enclosed in the dark , Not many dayes before my death , did dedicate this work To you , mine Heirs of earthly things which I have left behind , That ye may read and understand , and keep it in your mind ; That as you have been Heirs of that which once shall wear away , Even so ye may possess the part which never shall decay ; In following of your Father's Foot , in truth , and eke in love ; That ye may also be his Heirs for evermore above : And in example to your Youth , to whom I wish all good ; I preach you here a perfect faith , and seal it with my blood : Have God alwayes before your eyes in all your whole intents , Commit not sin in any wise , keep his Commandements ; Abhor that arrant Whore of Rome , and all her blasphemies ; And drink not of her Decretals , nor yet of her Decrees : Give honour to your Mother dear , remember well her pain ; And recompense her in her age in like with love again : Be alwayes aiding at her hand , and let her not decay ; Remember well your Father's fall , that should have been her stay . Give of your Portion to the Poor , as riches do arise ; And from the needy naked Soul turn not away your Eyes : For he that will not hear the cry of such as stand in need , Shall cry himself , and not be heard , when he would hope to speed . If God hath given great increase , and blessed well your store ; Remember ye are put in trust to minister the more . Beware of foul and filthy lust , let whoredom have no place ; Keep clean your Vessels in the Lord , that he may you embrace : Ye are the Temples of the Lord , for ye are dearly bought ; And they who do defile the same shall surely come to nought . Possess not pride in any case , build not your Nests too high ; But have alwayes before your face that you were born to dye . Defraud not him that hired is your labour to sustain , But give him alwayes , out of hand , his Penny for his pain : And as ye would that other Men against you should proceed , Do ye the same again to them when they do stand in need : And part your Portion with the Poor , in Money , and in Meat ; And feed the fainted feeble Soul with that which ye should eat ; That when your members shall lack meat , And cloathing to your back , Ye may the better think on them That now do live and lack : Ask counsel also at the wise , Give ear unto the end ; Refuse not ye the sweet rebuke Of him that is your Friend . Be thankful alwayes to the Lord With prayer and with praise ; Desire you him in all your deeds , Ever to direct your wayes , And sin not like the swinish sort , Whose bellies being fed , Consume their years upon the Earth From belly unto bed . Seek first , I say , the Living God , Set him alwayes before , And then be sure he will bless Your Basket and your store : And thus if you direct your dayes According to this Book , Then shall they say that see your wayes How like me you do look : And when you have so perfectly Upon your fingers ends , Possessed all within this Book , Then give it to your Friends ; And I beseech the Living God Replenish you with Grace , That I may have you in the Heavens , And see you face to face : And though the Sword hath cut me off , Contrary to my kind , That I could not enjoy your love According to my mind ; Yet I do hope that when the heavens Shall vanish like a scrowl , I shall receive your perfect shape In Body and in Soul. And that I may enjoy your love , And ye enjoy the Land ; I do beseech the Living God To hold you in his hand . Farewel , my Children , from the World Where ye must yet remain . The Lord of Hosts be your defence Till we do meet again . Farewel my Love and loving Wife , My Children , and my Friends , I hope to God to have you all When all things have their ends : And if you do abide in God As ye have now begun , Your course , I warrant , shall be short Ye have not far to run . God grant you so to end your years As he shall think it best , That ye may enter into Heaven Where I do hope to rest . Vol. 3. p. 405 , 406. Robert Samuel , a Suffolk Minister , was imprisoned by Dr. Hopton Bishop of Norwich , and kept sadly , being chained bolt upright , so that he stood on tip-toes day and night , and was kept without meat and drink , save only three mouthfuls of bread and three spoonfuls of water a day : And at last being to be burned he said to his Friends , That when he was imprisoned and almost pin'd away 2 or 3 dayes together , he fell into a slumber , and one clad in white seem'd to stand by him , and comforting him , said ; Samuel , Samuel , be of good chear , and take a good heart to thee , for after this day thou shalt never hunger nor thirst more . Which thing was effected , for from that time to his sufferings , he felt neither hunger nor thirst ; and it is said that his Body when it was in the fire , shone as bright and white as new try'd Silver . Vol. 3. p. 414 , 415. Iohn Spicer , burnt at Salisbury , March 24. 1556. with 2 others : At the Stake said , This is the joyfullest day that ever I saw . Vol. 3. p. 680. Agnes Stanley , burned at Smithfield with four more April 12. 1557. she being by Bishop Bonner threatned with death if she would not recant , said ; I had rather every hair of my head were burned , if it were never so much worth , than that I should forsake my Faith and Opinion , which is the true Faith. Vol. 3. p. 788. Thomas Spurdance , one of Queen Mary's Servants , being apprehended for the Gospel , and examined at Norwich by the Bishop , who bad him submit to the Queen's Laws , he said ; You must know , My Lord , that I have a Soul as well as a Body ; my Soul is none of the Queen's , but my Body and Goods are the Queen's : And I must give God my Soul , and all that belongs to it . That is , I must do the Laws and Commandments of God , and may not do Commandments contrary to them for losing of my Soul , but muct rather obey God than Man ; if I save my life I shall lose it , and if for Christ 's sake I lose it , I shall find it in Everlasting Life : And was burned at Bury in November 1557. Vol. 3. pag. 855. William Sparrow of London , burnt in November 18. 1557. who being examined said , That that which the Papists called Heresie was true and godly , and if every hair of his head was a Man ( he said ) he would burn them , rather than go from the Truth . Vol. 3. p. 857. Cuthbert Simpson , a Minister in London , was wrakt often in one day to discover his Confederates , but he would not ; and at last was burnt . He writing to his Wife , perswades her to constancy , pleading God's promises to help us ; and that nothing shall befal us but what is profitable to us , either a correction of our sins , tryal of our Faith , to set forth his Glory , or for all together . Vol. 3. p. 866 , 867. Archambant Scraphom , martyred 1557. in Flanders , for speaking that the Pope was the Antichrist St. Paul described : And being willed to subscribe his Saying , reply'd , Yea , yea , I am ready to sign it with my Blood , rather than with Ink. When he looked on his hands , he used to say , O flesh ! you must suffer and be burned to ashes , till the last day . Additions to Vol. 3. concerning the Massacre of France , p. 6. T T THeban Souldiers a Legion , having Mauritius their Captain , being sent for by Maximinus the Emperour , under the tenth Persecution , to go against and persecute the Christians , would not ; for which every tenth Man was kill'd : And being still urged , they made a notable Oration to the Emperour , declaring , Though they were his Souldiers , yet were they God's Servants ; and would not persecute the Christians , nor sacrifice to the Emperour 's devillish Idols : Whereupon again every tenth Man was slain ; and afterwards their whole Army totally destroy'd , who made no resistance , but laid down their armour and gave their naked Bodies to their Enemies fury . Vol. 3. p. 104 , 105. Nicholas and Francis Thressen , being brought up in Christianity by their Father Andreas Thressen , who flying into England ( out of Germany from their Mother and two other Children ) died there : and then these two Sons returned into Germany to their Mother and the two Children with her , and instructed them in Christianity : With whom the Papists laboured to make them recant ; and the two youngest being not well grounded , did so : the Mother would not , and was condemned to perpetual prison . These two Sons inveighed against Popery , and despising torments were condemned to the fire ; and desiring to speak , had Gaggs put into their Mouths and balls of wood to hinder it ; but they with vehemency of speaking drave them out : and desiring for the Lord's sake that they might have liberty to speak , they sang the Creed with a loud voice , and went and were fastened to the Stake , praying for their Persecutors and exhorting each other , they did abide the fire patiently . The one feeling the flame to burn his beard , said ; Ah! what a small pain is this to be compared to the glory to come : and so committing their Spirits to the hands of God , they died . Vol. 2. p. 121. Giles Tilleman , a Cutler , born at Brussels , burned 1544. He received the Gospel at 30 years of age , and was very charitable to the poor , and so zealous in prayer that he seem'd to forget himself , and neither to hear nor see those that stood by him , till he was lift up by the arms . So patient was he of private injuries , that he would not speak again to revilers , insomuch that they said he had a dumb devil , though in the cause of Religion he had words and Scripture enough . When tidings came to him of the Sentence against him , he gave hearty thanks to God that the hour was come that he might glorifie the Lord ; and at the place of burning , when the Hangman would have strangled him first , he would not let him , saying , There was no need that his pain should be mitigated , For , said he , I fear not the Fire . And lifting up his eyes in the middle of the flames , he died . Vol. 2. pag. 119. William Tracy of Todington in Glocestershire Esq 1532. in his Will and Testament ordained his Executors not to make any funeral pomp at his Burial , neither passed he for any Mass , saying , He trusted only in God , and hoped by him to be saved , and not by any Saint . He said there was but one Mediator between God and Man , Christ Iesus ; and therefore he gave nothing that any should say or do any thing to help his Soul after his death ; for which Will he was near two years after his death taken up and burnt as an Heretick , by the Archbishop of Canterbury's order to Dr. Parker Chancellor in Worcester Diocese , whom King Henry VIII . made it cost 300 pound . Vol. 2. p. 317 , 318. William Tyndal of Magdalen Colledge in Oxford removed thence to Cambridge , and thence to Glocestershire , where in the House of one Welch a Knight he resided sometime , disputing with the Clergy , Priests and Abbots , and refuted them by Scripture evidences , so that they hated him , and brought him to trouble : At last he intending to translate the Bible into English for the good of his Native People , and to deliver them from the blind Idolatry and superstition of Popery ; and finding England would not bear it , nor afford a place to do it in , he fled to Saxony , and there translated the New Testament 1527. And after he translating 5 Books of Moses , intending to print at Antwerp , to which place he sailing did suffer shipwrack , and lost all his labour ; but he lodged at Antwerp , and with the help of one Coverdale performed the five Books , and printed them ; and residing there he was basely betray'd by one Henry Philips an English-man , whom he had received lately as an intimate Acquaintance : And being so persecuted that though many Letters were for his delivering , he was executed ; who in Prison converted the Keeper , his Daughter , and others . By the testimony of his condemner , he was a learned pious good Man , who died with this earnest prayer , Lord , open the King of England's eyes . He was martyred at Filford Castle in Flanders 1536. Vol. 2. p. 361 , to 367. Robert Testwood about Windsor , in King Henry Eight's Reign 1544. for opposing Idolatry and Image-worship , was apprehended and persecuted by the Bishop of London ; Vol. 2. p. 543 , 544. at last being condemned , he suffered with one Filmire and Persons , who kissed each other at parting from the Prison , and at the Stake drank to each other ; and then this Testwood lifting up his eyes and hands , desired the Lord to receive his Spirit . See Persons and Filmire . Their Persecutors , Symons and Dr. London , soon after convicted of Conspiracy against some Nobles , and being perjured , did ride with Papers on their heads , and their faces towards the Horse tails , round about Windsor Market-place . Vol. 2. p. 555 , 556. Rowland Taylor , Dr. of both Canon and Civil Laws , and a perfect Divine ; Parson of Hadley in Suffolk , where he resided , calling his People together and preaching to them every Sunday and Holiday , when he might . He was humble and meek , and his life an Example of Piety . He was ready to do good to all , forgiving all Enemies readily ; and never sought to do evil to any one . To the poor , blind , lame , and sick , he was a very Father , a careful Patron , and diligent provider . When Mass was contrived to be set up in his Church , he opposed it , and said it was against God's Word , the Queen's honour ; and tended to the utter subversion of the Realm of England . Whereupon he was sent for up to London , by the Bishop of Winchester , Stephen Gardiner : And his Friends perswaded him not to go , saying he could not be heard for himself , but must expect imprisonment , and death ; and that Christ advised to fly from one City to another : and the People of God would in time want such godly Preachers . To whom he said , Dear Friends , I thank you for your care ; yet I know my Cause so good , and the truth so strong on my side , that I will , by God's grace , go and appear before them ; and to their beards will resist their false doings . God will not forsake his Church , but will raise up more fruitful Teachers than I , who shall never have again so glorious a call as I now have ; wherefore I be seech you to pray for me , and I doubt not but God will give me strength and his spirit , that all my Adversaries shall have shame of their doings . And so taking care of his people , he and his Man , Iohn Hull , went towards London ; but his Man advised him to fly , proffering his faithful service to him in all affairs : To whom the Doctor replyed , Oh John , shall I give place to this thy Counsel , and leave my Flock in this danger ? Remember Christ , the good Shepherd , who not only fed his Flock , but dyed for them also . Him must I follow , and by God's grace will ; therefore , John , pray for me ; and if thou seest me at any time weak , comfort me ; and discourage me not in this godly Enterprize , and purpose . When he came to Bishop Gardiner , who reviled him much , and asked him how he durst look him in the face , and if he knew who he was ? Dr. Taylor said , Yes , I know who you are , Dr. Stephen Gardiner , Bishop of Winchester , Lord Chancellor ; and yet but a mortal Man I trow : but if I should be afraid of your Lordly looks , why fear you not God the Lord of us all ? How dare ye look any Christian Man in the face , seeing you have forsaken the truth , denyed Christ , and done contrary to your Oath and Writing ? With what face will ye appear before Christ's Iudgment Seat , and answer to your Oath against Popery in King Henry the 8th 's time , and in King Edward the 6th 's dayes , when you both spoke , and wrote against it . Vol. 3. p. 167 , 168 , 169. When he was condemned with Mr. Bradford , and others ; they joyfully gave thanks , and stoutly said to the Bishops , That God would require their blood at their hands , and that one day they should repent this their Tyranny against the Flock of Christ. p. 174. When Bonner , Bishop of London , came to degrade him ; and brought with him the Vestments , according to their Popish manner ; he bad him put them on , but Dr. Taylor would not , so Bonner caused another to put them on ; and then Dr. Taylor set his hands by his side , and walked up and down , saying , How do you like me now ? how say you my Lord , am not I a goodly Fool ? how say you my Masters , if I were in Cheapside now , should not I have Boys enough to laugh at me , and at these Apish toys , and toying trumpery ? So the Bishop performed his Ceremonies of degradation , and cursed him : To whom Dr. Taylor said , Though you curse , God will bless : you have done me wrong , and violence ; yet I pray God , if it be his will , forgive you . The next day his Wife and Son and Man , supped with him ; and he exhorted his Son to obey God and his Mother ; and exhorted her to be stedfast in the faith , and to shun Popery ; and then wrote his last farewel to his People of Hadley , perswading their stedfastness in the Doctrine he had preached amongst them against Popery . Vol. 3. p. 175. The next day after he was carried out towards Hadley to suffer , and his Wife and Children suspecting as much , lay all night in Botolph's Church-yard ; and as he went early in the morning , she cryed to him , Rowland , Rowland , and came to him ; who took his Daughter Mary in his arms , and then all of them kneeled and said the Lords Prayer ; then kissed he his Wife , saying , Farewel my dear Wife , be of good comfort ; for I am quiet in my Conscience , and God shall stir up a Father for my Children ; and kissing his two Daughters , Mary , and Elizabeth , he said , God bless you : and so praying them all to keep close to God's Word , and to flye Idolatry , he went on : to whom his Wife said , God be with thee my dear Rowland , I will meet thee at Hadley : And after this Speech to his Wife , he did see his Son Thomas , and his Man Iohn Hull , whom he commanded to lift up his Son , whom he blessed and prayed for ; and then gave him again to his Servant . At Burntwood as they went , they made a Hood for the Dr. with holes only to see and breathe through , that none might know him , nor he speak to any . The Dr. was very pleasant all the way , as if he was going to a Banquet . And when he came to Chelmsford , the Sheriff of Suffolk met him ; and as they were at Supper , the Sheriff of Essex perswaded him to turn to Popery ; pleading his strength of body might live long , and he would be in great esteem , because all loved him for his sweetness and Learning , and a pardon might still be had , and so drank to him , and so did all the Yeomen of the Guard , his Attendants . And when the Cup came to the Dr. he considered a while before he spake , and at last thanked them for their Counsel ; and said , To be plain with you , I perceive I have been deceived my self , and am like to deceive a great many of Hadley of their expectation : At which words they rejoyced , saying , Gods blessing on your heart , hold you there still , why should you cast away your life ? But he said , My meaning is this ; I am deceived , and , as I think , I shall deceive a great many : I am , ye see , a Man of a great carcass , which I thought should have been buried in Hadly Church-yard , but herein I see I am deceived : and there are a great many worms in Hadly Church-yard which would have had a jolly feeding upon this carrion , but now I know they will be deceived , for this carcass must be burned to ashes : Which sayings astonished the Sheriff , that he should but jest at death now at hand . Within 2 miles of Hadly , he desired to alight to make water , and fetched a frisk or two as Men do in dancing , saying he was very well , never better ; For now I know I am almost at my Father's home . And after that he did understand he should go through Hadly , he blessed God that he should once more see his People before he died , whom he prayed God to bless and keep stedfast in word and truth ▪ and at Hadly a poor Man and 5 Children meeting him , begg'd an alms , and pray'd to God to comfort him , as he had done often him and his Children . And the People of Hadly stood in the streets weeping and praying for him , saying ; There goes our good Shepherd ; Oh God! what will become of us poor Lambs : To whom the Dr. all along said , I have preached among you God's truth , and am now come to seal it with my blood . And at the Almes-house he gave them all the Money he had : His care was once a fortnight to visit with the Gentry the poor Inhabitants , and whom he found to blame he reboked , whom he found to want he supply'd . At last coming to Aldam Common , ( the place of his suffering ) he would have spoke , but was not permitted ; onely he said to the People , He had preached and was now to seal the truth of the Gospel with his blood , for which saying he was struck . And being ty'd fast to the Stake in a pitch-barrel , he held up his hands , saying , Merciful Father of Heaven , for Jesus Christ 's sake my Saviour , receive my Soul into thy hands : And so he stood with his hands joyned until one with a Halberd knocked his brains out , and the dead Corps fell down into the fire . Vol , 3. p. 176 , 177 , 178. Thomas Tomkins , burnt March 16. 1555. a London Waver , to whom Bishop Bonner used cruelty ; and at his own Palace hall at Fulham , to terrifie the poor Man , burnt his hand with a Taper till the veins and sinews broke , and the water spirted in the faces of the standers by , who being moved with pity , requested the Bishop to stay , saying he had try'd him enough : But the Bishop stay'd not till he had effected his burning in Smithfield . This Tomkins never shrank at the burning his hand , but said he was wrapt in Spirit , so that he felt no pain . Vol. 3. p. 187 , 188 , 190. Iohn Taylor , otherwise called Iohn Cardmaker , Prebendary of Wells and a Franciscan Fryar , burnt with one Warn May 30. 1555. in Smithfield , where the Sheriff talking much with Taylor , and the Papists having noised abroad his recantation , the People began to suspect it ; but at last Taylor suddenly went and pray'd , then stript himself to his shirt , went to the Stake and kissed it , and shaking his Fellow-sufferer Iohn Warn by the hand , comforted him ; and then heartily gave himself to be burned : whereat all the People cry'd out for joy , God be praised , the Lord strengthen thee , Cardmaker , the Lord Jesus receive thy Spirit ; till such time as by fire he was consum'd . Vol. 3. p. 246 , 248. George Tankerfield , a zealous Papist in King Edward VI. dayes , a Cook in London ; But in Queen Mary's dayes seeing their Popish persecution and cruelty , hated their doctrine , prayed to God for direction , and studied the word of God , and became a zealous Protestant , who for the Gospel was condemned and was burnt at St. Albans , August 26. 1555. In the Inn before he suffered , he called for some Malmsey and a loaf to eat and drink , in remembrance of Christ's death and Passion , which he said he did not in contempt of the Ministry , or to detract from the Ordinance , but because he could not have it administred to him according to God's Word . And after he had with prayer and thanksgiving received , he caused a good fire to be made in his Chamber , and he sitting by it , pull'd off his hose and shoes , and stretched out his feet towards it , and when the flame had touched his foot he quickly drew back his leg , shewing how the Flesh did perswade him one way , and the Spirit another . The Flesh said , Oh! thou foot , wilt thou burn and need not ? The Spirit , Be not afraid , for this is nothing in respect of fire Eternal . The Flesh said , Do not leave the company of thy Friends which love thee : The Spirit said , The company of Iesus Christ and his glorious presence doth exceed all fleshly Friends . The Flesh saith , Do not shorten thy time , for thou mayest live if thou wilt much longer : But the Spirit said , This Life is nothing to the Life in Heaven which lasteth for ever . And after he coming to the Stake , pray'd , and with a joyful faith said , That although he had a sharp dinner , yet he hoped to have a joyful supper : And in the fire he calling on the name of the Lord , was quickly out of pain . V. 3. p. 397. William Tyms Minister , burnt with several others April 14. 1556. wrote to his Sister thus , I take my leave of you till we meet in Heaven , you shall find me merrily singing , Holy , holy , holy , Lord God of Sabboth at my journey's end . And at the end of his Letter , he wrote his name in blood , in token that he would seal the Doctrine of Christ with the rest , and also he wrote in blood these words , Continue in prayer , ask in Faith , and obtain your desire . In another Letter to his Parishioners at Hockley in Essex , exhorts them to constancy to his Doctrine which he now was about sealing with his blood , praising God that ever he lived to see that day , and blessing God that ever he gave him a Body to glorifie his Name by . Vol. 3. p. 685. Iohn Tuscaen , a young Man of 22 Years of age , of Audenard in Flanders , hearing of the Popish Idolatry in worshiping the Host , determined to demonstrate to them that the worshiping of that Breaden-god was abominable and execrable sacriledge : To effect which , on May , 30. 1566. called Corpus Christi Day he went to a Church in Pamelle , which stood near to Audenard , and seeing the Priest at elevating the Host , and the People ready to prostrate themselves before a Breaden-cake , he stept to the Priest , and snatched the Cake out of his hands , broke it in pieces , and cast it unto the ground , saying unto the People , See here , my Masters , your goodly Breaden-god , who you see is not able to help himself , but is here broken all to pieces : How long , how long , O ye senseless Priests , will ye thus defile the Holy Supper of the Lord ? Shall we never see an end of your filthy Idolatries ? If the authority of the Holy Scriptures can nothing move you , yet at length be admonished by the present example , that there is not one jot of Divinity within that Bread , seeing it is subject to be thus handled ; will ye worship a dead Idol , your selves being living Men ? For which actions , and expressions he was imprisoned , and had first his hand cut off , which he took patiently , saying , O Lord God , it is for the glory of thy Name that I endure these things , enable me now with strength from above that I may finish this Sacrifice . Then was he burnt , and his ashes cast into the River Escaut . Additions to Vol. 3. of the Massacre of France and Flanders , p. 356. Du Tour , Deacon of the Church at Bourdeaux 1572. in the Massacre there . He had been a Priest of the Romish Church , but now was a Protestant , aged and sick in bed ; who was haled into open street , and asked if he would go to Mass and save his Life : But he said , No , especially now drawing so near its end , both in regard of my sickness and Years : I hope I shall not so far forget the eternal salvation of my Soul , as for fear of death to prolong this Life for a few dayes , for so should I buy a short term of Life at too dear a rate . And so they massacred him . Additions to Vol. 3. concerning Massacre in France . p. 72. V V VIctor , a Theban Souldier , under the 10 th Persecution ; being dismissed for his age , and coming suddenly to the Emperours Souldiers , who had even then destroyed a Legion of Theban Christian Souldiers , and were very merry , inviting him also to sit down as a Guest ; but he inquiring into the cause of their mirth , and feasting , detested it and them , and would not eat : And being demanded whether he was a Christian , he said he was , and ever would be a Christian ; whereupon they rushed on him and killed him . Vol. 1. p. 105. Usthazares , under the 10 th Persecution , having been Tutor to Sapores King of Persia , and a Professor of Christianity , which afterwards he denyed again , yet was again reduced to it by occasion of Simeon the Arch-Bishop of Seleucia ; who being led to Prison for Christ , and saluted by Usthazares as he passed by him ; the Arch-Bishop cryed out against him in great anger for his cowardice in revolting from Christ ; whereupon Usthazares wept bitterly , saying , With what Face shall I look for my God who have denyed him ; when as this Simeon , my old acquaintance , so much disdaineth me for it . And he went and acquainted the King he was a Christian , nor would again be so foolish as to deny Christ ; and being sentenced to be beheaded , he requested it might be proclaimed that he dyed not for Treason , but for the Name of Christ ; that so those who had fallen away by his example , might also by him learn constancy . Vol. 1. p. 125 , 126. Henry Voes , and Iohn Esch , two Augustin Fryars , being converted to Lutheranisme , adhereing to the Word of God , and obeying and believing Decrees of Councils , or Fathers , no farther than they agreed with Scripture , were condemned by the Papists to be burned . Then they began to bless God which had delivered them from that false and abominable Priesthood , and made them Priests of his own holy Order ; receiving them unto him as a Sacrifice of sweet odour . Their greatest errour , as by their Bill of accusation appeared , was , that they said Men ought to trust in God alone , forasmuch as men are Lyars , and deceitful in their words and deeds . As they were led to Execution , Iuly 1. 1553. at Bruxels , they went joyfully and merrily , making continual protestation that they dyed for the glory of God , and the Doctrine of the Gospel , as true Christians believing and following the holy Church of the Lamb of God , saying , This was the day they had long desired : And at the place of Execution they joyfully embraced the Stake , patiently and joyfully enduring whatsoever was done to them , and singing , Te Deum laudamus , that is , We praise thee , O God ; and rehearsing the Creed in testimony of their Faith. And a Doctor bidding Henry Voes take heed he gloried not so foolishly in himself : He answered , God forbid that I should glory , save in the Cross of Christ. One of them seeing the fire kindled at his feet , said , Methinks they strew Roses under my feet : Finally , the smoke and flame choaked them . Vol. 2. p. 102. Ursula and Mary , two Sisters of a Noble Family in Delden in lower Germany , were burnt 1545. who being instructed in the Book of God , defended the benefit of our Salvation to come only by faith in Christ , and all the other merchandise of the Pope was needless . And Mary being first ( though the younger ) put to the fire , she prayed ardently for her Enemies , commending her self to God ; at whose constancy the Judges greatly marvelled , and exhorted Ursula the other Sister to turn , or to desire she might be beheaded ; to whom she said she was guilty of and defended no Errour , but defended what was consonant to Scripture , in which she trusted to persevere to the end ; and as for the kind of death or punishment , she said she feared not the fire , but rather would follow the Example of her dear Sister . The Bodies of these two could not be consumed by fire , but they were left by the Executioners whole , lying on the ground white : But certain good Christians privily in the night took them up and buried . Vol. 2. p. 120. Two Virgins in the Diocess of Bamberg , 1551. being led to slaughter , did sustain it with chearful countenances and patient hearts ; they had Garlands of Straw set on their heads , whereupon one said to the other , going to their Martyrdom , Seeing Christ bare a Crown of Thorns for us , why should we stick to wear a Crown of Straw for him ? No doubt but the Lord will render to us again better than Crowns of Gold. Vol. 2. p. 125. W W WEndelmuta , a Widow in Holland , was martyred 1527. of Christ , who being extremely beloved , had many importuning her to recant , but she would not ; and amongst the rest , a certain Noble Matron communing with her , perswaded her to keep silence , and to think silently in her heart what she believed , that she might prolong her days : To whom she said , Ah you know not what you say ; it is written Rom. 10. with the heart we believe to Righteousness , and with the tongue we confess to salvation . And thus she remained stedfast and firm in her Confession , and was November 20. condemned to be burnt to ashes ; which sentence she took mildly and quietly : And being at the place of Execution , a Monk brought her a blind Cross , willing her to kiss it , and worship her God ; to whom she said , I worship no wooden God , but only that God which is in Heaven : And so with a merry and joyful countenance , she embraced the Stake , and by an ardent prayer commended her self to the hands of God. Vol. 2. p. 115. Waldenses began 1200 years after Christ , and were so called from Waldo who first instructed them ; and they delivered their Doctrine from Father to Son successively . They had indeed divers Names according to the places where they lived : In the Northern parts they were called Lollards ; about Lyons in France they were called Pauperes de Lugduno ; in Flanders , Terraelupins , of a desart where Wolves did haunt ; in Dolphine , Chugnards , by way of despite , because they lived harbourless . They taught at first in Caves of the Earth , and in the night for fear of Persecution , and were a people fearing God , living uprightly and justly , yet they suffered much Persecution , especially in Merindol and Calabria , whither they came from Piedmont Vallies , and though those places were desarts , yet were they by them so cultivated that they proved very fruitful . Vol. 2. p. 185 , 186. They were charitable to the poor , hospitable to strangers , and were known by these marks , they would not swear , nor name the Devil ; were true to their promise , and would not take an Oath , unless in judgment , or in making some solemn Covenant ; nor would they in any company talk of dishonest matters , but whenever they heard wanton or swearing talk , they presently departed out of that Company ; and also they always prayed before they went to any business , and opposed generally Images , crossing , and other Popish Fooleries , as was testified by their very Enemies , and their neighbouring Inhabitants , to the French King. Vol. 2. p. 193. They were also called Albigenses , from the place where they frequented in Tolouse ; and Merindolians , from Merindol a place of Provence in France , which with Cabriles were laid waste , burned and rased , their Inhabitants cut asunder , and their Women and Maids ravished , those with Child cut open , by one Iohn Minerius Lord of Opede , at the command of Francis the French King , April 12. 1545. Vol. 2. p. 196 , to page 200. Their Principles were these : 1. One God the Creator of all things . 2. The Son the onely Mediator and Advocate of all Mankind . 3. The Holy Ghost the Comforter and Instructer of all truth . 4. They acknowledged the Church to be the Fellowship of the Elect of God whereof Iesus Christ is the Head. 5. They allow'd the Ministers of the Church , wishing such as did not their duty were removed . 6. Magistrates they granted to be ordained of God to defend the good , and to punish the transgressors , and that they ought to the Magistrate love and tribute , and that none herein was exempted . They acknowledged Baptism to be an outward and visible sign representing to us the Renewing of the Spirit , and mortifying of the members . 8. They confessed the Lord's Supper to be a Thanksgiving , and a memorial of the benefits received through Christ. 9. Matrimony they esteemed holy , instituted of God , and inhibited to no Man. 10. Good works they observed , and thought them to be practised of all Men , as Scripture teaches . 11. False Doctrine leading from the true worship of God ought to be eschew'd . 12. The order and rule of their Faith was the old and new Testament , protesting they believed all contained in the Apostolique Creed . Vol. 2. p. 200. They at they burying of their Dead used to accompany the dead to the grave reverently , with a sufficient company , and made Exhortation out of the word of God to the Living , and to comfort the Parents and Friends of the party deceased , and to admonish all Men diligently to prepare for death . Vol. 2. p. 203. They were much persecuted by Henry the Ninth French King , and often delivered miraculously in Angrogne , Lusern and other places , Valleys of Piedmont ; till 1559. when a peace being made between France and Spain , those Valleys were ( as due ) given to the Duke of Savoy , who entreated these Waldenses gently , till by the Pope and his Legates he was instigated to persecute them , which was very severely and cruelly done , Vol. 2. p. 204 , 205. They were persecuted in all their places ; and one called The Lord of Trinity , and one Trunchet were their great enemies . The Waldenses used to go and pray before Battel , and after Battel gave thanks ; and though they were but few in number and without armour , only by Slings and stones , and a few Harquebusses , they so amazed and put to flight their Enemies often , that they flying said , God fought for them . And at last ( though after much misery and cruelty ) they had a peace brought them by the Lord of Raconis from the Duke of Savoy , which was obtained by the Mediation of his Dutchess . Vol. 2. p. 218 , 219 , 220 , 222. So much of the Waldenses Rise and Actions , Vol. 1. p. 299. George Wisehart , a Scotchman , burnt March 1. 1546. being condemned by David Beton Archbishop of St. Andrews , although he answered all the Articles he was accused of . Who going to the Stake sat down on his knees , and rose again , saying three times , O thou Saviour of the World , have mercy on me , Father of Heaven I commend my Spirit into thy holy hands : And then turning to the People , he said : I desire you not to be offended with the word of God , for which I suffer ; and exhorted them to embrace it , and to continue stedfast . For which , saith he , I suffer this day , not sorrowfully , but with a glad heart and mind : Consider and behold my visage , ye shall not see me change my colour ; this grim fire I fear not , and so I pray you to do if any persecution befal you ; I know that my Soul shall sup with Christ , for whom I suffer this , within these six hours in Heaven : Then pray'd he for his Enemies , saying , Father , I beseech thee to forgive them that have ignorantly or of evil mind forged any lies upon me ; I freely forgive them with all my heart , and I beseech Christ to forgive them , who this day condemned me to death . And being to be hang'd on a Gibbet , and so burn'd , the Executioner begg'd his pardon ; whom he kissed , saying , There is a token that I forgive thee , do thine Office : And so he was burnt . Vol. 2. p. 618 , 620 , 621. Adam Wallace , a Scotchman , burnt 1549. as an Heretick . He passed over the night of his condemnation in singing and lauding God , having learned David's Psalter by heart to his great consolation ; and being tempted by several to recant , he ( though a poor mean learnned Man ) said , He would adhere to whatsoever could be proved by Scripture , but he would consent to nothing that had not Scripture evidence , though an Angel from Heaven came to perswade him . And on the day of his sufferings he asked , whether the fire was fit , saying , As it pleaseth God I am ready soon or late ; and so desired the Faithful to remember him to all the Brethren , being sure to meet together with them in Heaven . As he went to the fire , the People said , God have mercy on you ; And on you too , said he . At the fire he lifting up his eyes two or three times , said to the People , Let it not offend you that I suffer for the truth's sake ; for the Disciple is not greater than his Master . But he was not permitted to speak , and so was burned . Vol. 2. p. 623. Rawlins White , a Welchman , a Fisherman of Cardiff , was very superstitious in time of Popery , till afterwards through God's Grace , he , upon the Reformation , began to give ear to good Men , and searched out the Truth ; but being a very poor ignorant Person , he knew not how to be informed ; and so resolved to put his Child to learn to read , whom he caused , when he could read , to read every night Summer and Winter after Supper , a piece of Scripture or some good Book , which profited him so much through God's grace , and the blessing of a good memory , that he soon became very perfect in Scriptures , did see his former errours , and was enabled to admonish others ; by which means he was instrumental for the conversion of many others , whom he instructed ; for which he expected to be apprehended ; and his Friends desired him to fly , but he said , No : He had learned , That if he should presume to deny his Master Christ , Christ in the last day would deny and condemn him . I will therefore by his favourable Grace bear witness of him before Men , that I may find him in Everlasting Life . And at last was taken and imprisoned for a year ; where as oft as his Friends visited him , he would spend the time in prayer and Exhortation : And after many means of threats and flatteries used by Bishop of Landaffe to bring him to a conformity , but in vain : he resolved to condemn him , yet exhorted he his Fellow-Assistants to pray to God for Grace for Rawlins to convert him : Whereat Rawlins rejoyced , and commending them , said , Go and pray , and I also will pray . After prayer , the Bishop asked him , If he would recant , and he said , No. Rawlins ye left me , and Rawlins ye find me , and by God's Grace Rawlins I will continue . Certainly if your petitions were just and lawful , God would have heard you ; but ye honour a false God , and pray not as ye ought to pray , and therefore hath not God granted your desire ; but God hath heard my complaint , and I trust will strengthen me in his own cause . Then the Bishop would have a Mass , at which Rawlins went , and begg'd the Brethren or but one Brother to bear witness that he did not worship that Idol the Host over the Priest's head : and so , soon after he was condemned : who then sent to his Wife for a Shirt to be burnt in , which he called a Wedding-garment . And going to the Stake , seeing his Wife and Children there , who made great lamentation , his heart was pierced and he wept , but soon after , being angry with himself for that infirmity , he struck his breast , saying , Ah Flesh ! wouldest thou fain prevail ? Well , I let thee do what thou canst , thou shalt not through God's grace have the victory . And being in the fire , he cry'd whilst he could open his mouth , O Lord , receive my Soul ; O Lord receive my Spirit . Vol. 3. p. 219 , 220 , 221. Thomas Watts , an Essex Man , a Linen-Draper , expecting every day to be sent for and imprisoned for the Gospel , did dispose of his things ; and sold , and gave to the Poor , his Cloath , and at length was imprisoned ; and not recanting by the flatteries and threats of Bishop Bonner , he was condemned ; and going to take leave of his Wife and six Children , he said to them thus : I must now depart from you , therefore henceforth I know you no more ; but as the Lord hath given you to me , I give you again to him , whom I charge ye see to obey , and beware ye turn not to Popery ; against which , by God's grace , I shall anon give my blood : Let not the murdering of God's Saints cause you to relent , but take occasion thereby to be strong in the Lord's quarrel ; and I doubt not but he will be a merciful Father to you : and so he went to the Stake , kissed it , and was burned , Iune 9. 1555. Vol. 3. p. 268. Christopher Ward burned at Dartford , 1555. who coming to the Stake , being in a Pitch Barrel fastned to it , he held up his hands and eyes to Heaven , saying , with a chearful and loud voice , the last Verse of the 86. Psalm , Shew some good token upon me for good , that they which hate me may see it and be ashamed ; because thou Lord hast helped me and comforted me : and the fire being kindled , he cryed with a loud voice , but without any impatience , Lord Iesus receive my Soul ; and when his voice could not be heard , his hands were held up , and continued clasped together and held up towards Heaven , even when he was dead and altogether roasted , as though they had been stayed up by some Prop ; which token God granted as it were an answer to his Prayer . Vol. 3. p. 382. Thomas Whittle , a Priest , burnt with six others , Ian. 28. 1556. was , by the perswasions of the Papists , brought to recant ; but after that , he felt such an horrour of Conscience , that he did earnestly beg to see again the Bill he had subscribed ; and seeing it , he rent out his Name , and then was right glad : and in a Letter , after his condemnation , he said , Now I am condemned to dye , my conscience and mind is , I praise God , quiet in Christ , and I am willing and content to give this Body to death for a Testimony of his truth against Antichrist ▪ In another Letter he thus writes ; The World I do forsake , To Christ I me take ; And for his Gospel's sake , Patiently I Death take ; My Body to the Dust , Now to return it must ; My Soul I know full well , With my God shall dwell . Vol. 3. p. 615.621 . Ioan Waste of Derby , born blind , yet by hearing the Word of God did become knowing ; and purchased a New Testament , which she gat sometimes one Prisoner to read , and sometimes another , by giving them often some Money to read a Chapter or two in it to her : by which means she grew understanding in the Scriptures , could say much of them by heart ; and at last was burned for the Gospel , August 1. 1556. who told the great Doctors that opposed her , that if they would take it upon their Consciences to answer for her at the day of Judgment , that their Doctrines were true , she would embrace it ; but they would not ; and burnt her because she would not recant : who in the flames , while life lasted , did continue praying the Prayers she had learned by heart , and calling on Christ for mercy . Vol. 3. p. 756 , 757 , 758. Richard Woodman of Warbleton in Sussex , imprisoned for reproving their Priest who preached in Queen Mary's days contrary to his Doctrine in King Edward the VI. time , which he then averred to be true , and charged his people to believe no other . Woodman was imprisoned one year and a half , and then dismissed , and afterwards sent for again , whom the Commissioners found in his Fields at Plough , and its news made him tremble and fear ; but he said he would not go with them , they not having their Commission about them : And he much reproved himself for his carnal fear , thus , They can lay no evil thing to my charge , and if they kill me for well-doing , I may think my self happy . And assoon as I was perswaded in my mind to dye , I was as merry and as joyful as ever I was . But having now escaped them , he fled home , and for six or seven weeks in a wood near his House , he lived under a Tree , where he had his Bible Pen and Ink and his provision brought dayly by his Wife to him ; and then the Country being sought for him , he went into Flanders , and soon returned again , and was betray'd into his Enemies hands by his Father and Brother . Being taken , he was bound , which much rejoyced him , he said , That he should be bound for Christ's sake : and he took leave of his Wife and Children , thinking never to see them again ; because it was said , He should not live six dayes ; yet he said , He knew it was not as they would , but as God pleased . I know , said he , what God can do , but what he will do I know not ; but I am sure he will work all things for the best for them that love and fear him . And so they went away with him . Vol. 3. p. 800 , 801 , 802 , 803. X X XYstus Bishop of Rome , was martyred under the eighth Persecution with his six Deacons : And one Deacon of them named Lawrence , following him , desired to dye with him ; to whom Xystus said , I am a weak old Man , and therefore run the Race of a lighter and easier death ; but you are young and lusty , and after three days you shall follow me . And so he did . Vol. 1. p. 92. See Lawrence , pag. 104 of this Book . Y Y FOrty Young Men Souldiers under the tenth Persecution , being charged by the Emperour's Officers to disown Christ. They freely and boldly all with one accord confessed themselves to be Christians , and told him their names ; and being endeavour'd with to win them by fair words as well as by threats of torments , they said , They desired not Life , Liberty , honours or dignities , or Mony , but the Celestial Kingdom of Christ : For the love of whom and Faith in God they were ready to endure the Cross , Wheel , Fire ; and were sentenced to be all that night in a Pond of water in cold weather , and next day to be burnt ; who when they were putting off their cloaths , said , We give thanks , O Lord , that with these our cloaths we may also by thy Grace put off the sinful Man ; for by means of the Serpent we once put him on , and by the means of Jesus Christ we put him off . Vol. 1. p. 118. Elizabeth Young , apprehended for selling some good Books , and was examined many times and punished severely , and should have been burnt , had not Queen Mary lain irrecoverably sick . She being committed to prison , and charge being by Dr. Martin that she should have one day Bread , and another day Water onely for her provision , she said chearfully , If ye take away my meat , I trust God will take away my hunger . Vol. 3. pag. 911. AN ALPHABETICAL LIST OF GOD'S IVGMENTS Remarkably shown On many Noted and Cruel PERSECVTORS . 2 Thes. 1.6 . It is a righteous thing with God to recompense tribulation to them that trouble you . LONDON , Printed for Richard Butler , next door to the Lamb and three Bowls in Barbican . 1677. An Alphabetical List of Gods Iudgements . A A ANtiochus , a Persecutor of Agapetus a Martyr , suddenly fell down from his Judicial Seat , and cry'd that all his inward Bowels burned ; and so he gave up his breath . Vol. 1. p. 76. Alexander , the Keeper of Newgate-Prison , a cruel enemy to God's People , who often hastened their death , dyed himself so miserably swell'd and so stinking , that none could endure the stench of him . And his Son within 3 years spent all his Estate ; and it being wondred how he could have wasted it so soon , he said , Evil gotten , evil spent : And in Newgate-Market he fell down suddenly , and dyed miserably . And his Son-in-law Iohn Peterson after dyed rotting above ground . Vol. 3. p. 257. Arundel Archbishop , giving Sentence against the Lord Cobham , dyed before him , and his tongue was so smitten that he could neither swallow nor speak . Vol. 3. p. 960. B B BErry , Commissary to the Bishop of Norwich , a great Persecutor , as he came from Church on a Sunday after Even-song , fell down on the ground , and never breathed more . Vol. 3. p. 870. Blanchenden , who would have had a poor Man's Legs cut off , who fled from him and others , following him to apprehend him for the Gospel's sake , was soon after slain by his own Servants . Vol. 3. p. 931 , 932. Burton , the Bailiff of Crowland in Lincolnshire , a pretended Gospeller in King Edward VI. time ; but in Queen Mary's dayes a zealous Papist : A prophane swearer , and one that threatned the Curate there to sheath his Sword in him if he would not say Mass : But soon after , he riding with a Neighour on the Fenne-bank , a Crow flew over him , and shit on his nose , so that the excrements ran from the top of his nose to his beard ; which poyson'd scent so annoy'd his stomach , that he never ceased vomiting till he came at home , and there for extreme sickness went to bed , not being able for the stench in his stomach and his painful vomiting , to eat any meat , and cry'd out of the stink , cursing the Crow ; and soon after dyed desperately . Vol. 3. p. 956. Robert Baldwin , a Persecutor , at the taking of one Seaman , was struck with lightning , and so pined away . Vol. 3. pag. 957. Beaton , Archbishop in Scotland , a great Persecutor of George Wisehart , was soon after slain in his bed , and lay seven months unburied ; and at last was buried like a carrion on a dunghil . Vol. 2. pag. 621. Bishop Bonner , Bishop of London , and the greatest Persecutor in Queen Mary's dayes ; being imprisoned by Queen Elizabeth , died in his bed unrepentant , and was deny'd Christian burial , being at midnight tumbled into a hole amongst Thieves and murderers . Vol. 3. p. 974. C C CAiaphas , who wickedly set upon Christ , was deposed from the High-Priest's room by Caligula . Vol. 1. p. 40. Clarke , a great Persecutor , hanged himself . Vol. 3 p. 957. Coxe , a great Promoter in King Edw. VI. and in Queen Mary's dayes , going well to bed at night , was found dead next morning . Vol. 3. p. 957. D D DR . Dunnings , Chancellor in Norwich , a great Persecutor in the midst of Queen Mary's Reign and his rage , died suddenly in a Chair in Lincolnshire . Vol. 3. p. 954. Dale , a great Papistical promoter , was eaten into his Body with Lice , and so died , Vol. 3. p. 967. E E EMperours , who were Authors of Persecution against Christians , all of them came to sad ends : either staying themselves , or being slain by others , or dying by unheard of deaths . Vol. 1. p. 41. Sir Ralph Ellerken , a Knight at Calice , who at the martyrdom of Adam Damlip said , He would not stir till he see his heart out , had his own heart soon after cut out of his Body by the French. See Damlip pag. 51 of this Book , and see Vol. 2. p. 564 , 565. Robert Edgar , Executing the Office of a Parish Clerk against his Conscience , was bereft of his Wits , and kept in chains many years . Vol. 3. p. 960. F F DR . Foxford Chancellor to Bishop Stoksely in King Henry the 8 th's dayes and a great Persecutor , dyed suddenly . Vol. 3. p. 957. Bishop Fisher , Bishop of Rochester , who with Bishop Warham caused one Iohn Brown to have his feet heated and burnt to the Bones by coals to make him recant his Religion , was soon after beheaded for opposing Kings Supremacy . Vol. 3. p. 957. with Sir Thomas Pure another great Papist . See Iohn Brown , pag. 19. of this Book . The Wife of Iohn Petty of Clerkenwel Parish in London , being the occasion of her own Husband 's taking , was immediately struck mad . Vol. 3. p. 960. A Dominick Fryar , inveighing in the Pulpit against the Gospel , was suddenly struck with lightning , and so ended his Life . Vol. 3. p. 964. G G GRimwood , a false witness against one Iohn Cooper , a Suffolkman ( whereby the poor Man was proved guilty of Treason falsly , and was hang'd , drawn , and quartered , and his Wife and nine Children turned out of their Estate , ) was afterwards sadly , and suddenly , afflicted ; for in Harvest time , as he was stacking Corn , and was very well , fearing no evil , his bowels suddenly fell out of his body , and he dyed most miserably . Vol. 3. p. 955. Bishop Gardiner , a cruel Persecutor , dyed despairing ; and having a Bishop with him , who put him in mind of Peter's denying his Master , he said , I have denyed with Peter , but never repented with Peter . Vol. 3. p. 957. He rejoycing at the News of Bishop Ridley's , and Latimer's burning , at a Dinner that day , was that instant struck sick , denyed the use of Nature , either by Urine , or otherwise , for fifteen days ; and then dyed with a sad inflamed body . Vol. 3. p. 527. H H Herod , the murtherer of Iohn Baptist , and condemner of Christ ; was , by Caligula Caesar , condemned to perpetual banishment ; where he dyed miserably . Vol. 1. p. 40. Hoeimester , an Arch-Papist , going to Ratisbon to dispute against the defenders of the Gospel , dyed suddenly , and miserably in his Journey , with roaring and crying . Vol. 3. p. 963. I I JEws , who refused Christ , and also were Persecutors of him , were forty years after Christ's Passion destroyed by Titus , and Vespasian his Father , to the Number of 1100000 , besides them which Vespasian slew in subduing Galilee , and them which were sold and sent into Egypt , and other Provinces to vile slavery , to the Number of 17000 , and 2000 were brought with Titus in tryumph ; of which , part were devoured by Wild Beasts , and part of them were otherwise cruelly slain . Vol. 1. p. 40 , 41.17 . L L THomas Leland , a Justice of Peace in Lancashire , sitting in his Chair , talking with his Friends , fell down dead suddenly , not moving a joint : He was so great an Enemy to Christians , that he was called Persecuting Tho. Leland . Vol. 3. p. 925. Leyson , Sheriff , at the burning of Bishop Farrar , fetched the Bishop's Cattel into his own Ground ; but many of them would not eat , but continued bellowing till they dyed . Vol. 3. p. 954. Iacobus Latomus having , at Brussels , made an Oration against Luther ; and being in his publick Lecture at Lovane , he fell into an open fury , uttering words of blasphemy and despair , that the Divines there did carry him away and shut him up ; who , to his last breath , said nothing , but that he was damned and rejected of God , and that there was no hopes of Salvation for him ; because he wittingly , and willingly , withstood the manifest truth of God's Word . Vol. 3. p. 964. Dr. Leyson , a Civilian , a Justice of Peace , who would not let Bishop Farrar speak a word at the Stake , about half a year after died ; and in his sickness , when he would have spoken his mind , could not . Vol. 3. p. 1002. Dr. London , Persecutor , punished . See the former Part of this Book . Queen Mary , while she promised her protection of the Gospel she prospered , and by the help of the Gospellers she gat the Crown ; but after , she breaking her promise and bringing in of Popery , and burning of God's People for the Gospel's sake , she and her Nation was much punished . She was , especially , punisht these several wayes ; 1. Her best Ship , yea , the best Ship in all Europe , called The great Harry , was burned . 2. She was opposed in her endeavours to restore the Abby-lands . 3. Her Subjects suffered almost a Famine , so that the Poor , for Famine , were forced to eat Acorns instead of Bread. 4. She lost Calice in France , which had been the English King 's Right through the Reign of eleven Kings . 5. She was deprived of Children which she greatly desired , and the whole Nation were cheated in the rumors of her bringing forth a Son. 6. She having married Philip , King of Spain , and so subjugated her Subjects to a stranger , with whom she promised her self much felicity , was very unhappy by his withdrawing from her . Vol. 3. p. 953. M M MAlicia accusing Eugenia , ( who for fear of the 8 th Persecution had put on Mans Apparel to preserve her life and chastity , and called her self Eugenius , ) to Philippus , the Judge , and Father of the unknown Eugenius , that he would have deflowered her , the said Malicia ; the falsity was made apparent by Eugenia's discovering her self to be a Woman in Mans habit ; and Malicia , the accuser , was doubly ashamed , and was smitten with Lightning . Vol. 1. p. 95. Iohn Martin of Briqueray , boasting he would cut off the Nose of a Minister of Angrogn , one of the Waldenses , 1555. had his own Nose bitten off by a Woolf , so that he dyed thereof mad . Vol. 2. p. 202. Maximus , the great Persecutor of the Christians in the 10 th Persecution , was smitten with a dreadful Ulcer in his Privities and Entrails , so that the Physicians durst not come near him , nor could they cure him ; for which he caused them to be slain : And being put in mind of God's judgment herein for persecuting the Christians , he ordered their peace ; yet after he again commanded their torments , ascribing plenty and peace to Iupiter , and war and pestilence and famine , as caused by the Christians ; but it did happen contrary : for , famine , war , and pestilence , destroyed most of his heathenish Subjects ; while the Christians , amongst them , relieved one another , and them also ; and were preserved to the enjoyment of peace : for Maximus was afterwards forced to acknowledge the true God ; and being oppressed by his Disease , he repented and glorified the Christians God ; and made an absolute Law for the Christian's safety and welfare . Vol. 1. p. 106. to 113. Bishop Morgan , Bishop of S. David's , who usurped Bishop Farrar's place , after he had condemned him , was so afflicted that his Meat would not go down , but rise up and come out of Mouth and Nose ; and so he continued to death . Vol. 3. p. 954. Morgan , the Justice , that condemned the Lady Iane Grey , fell mad not long after , and so dyed ; having ever in his Mouth , Lady Iane , Lady Iane. Vol. 3. p. 954. Domitius Nero began to Reign the 56. year of Christ : Reigned 14 years with great Tyranny ; he slew most part of the Senators ; set Rome on fire , and laid it to the Christians ; and caused them to be persecuted : at last he was , by the Senate , declared a publick Enemy to Mankind ; and commanded to be drawn from the City and whipt to death : for fear whereof he fled into the Country to a Mannor of his Servants , and slew himself - Vol. 1. p. 40. P P A Person being hired , by Pope Hildebrand , to murther Henricus , the 4 th Emperour of Germany , as he was at Prayers ; by throwing a great Stone upon him from a place directly over him . As the Person moved the Stone to do this horrid Act , he broke the Plank he stood on , and fell down , the Stone falling on him ; and so was killed by that Stone he designed to slay the Emperour by , the Emperour being safe . Vol. 1. p. 229. Pilate , under whom Christ suffered , was apprehended under Tiberius Nero , and accused at Rome ; deposed , and banished to Lyons ; and at length slew himself . Vol. 1. p. 40. A Persecutor seeking three dayes for Dionisius , that he might be persecuted , was struck with blindness . Vol. 1. p. 81. Portugal King , and his Son , who persecuted William Gardiner , dyed soon after . See p. 73. of this Book . A Persecutor of one Iames Abbyes , a Martyr , in Berry , told the People that Abbyes was a Mad-man not to be believed . After that Abbyes was burnt , this reviling Persecutor , being one of the Sheriff's Men , pulled off his Cloaths , and was struck with a Frenzy , running about and crying , Abbyes was a good Man , and is saved ; but I am damned : and though the Sheriff did endeavour what he could to bring him to his right senses , yet could it not be done ; but he alwayes cryed out to his dying day , Abbyes was a good Man , and saved ; but I am damned . Vol. 3. p. 956. Iohn Peters , ( Son-in-Law to one Alexander , the Keeper of Newgate Prison , who dyed miserably , ) did also dye sadly ; for his use in all his affirmations was to say , If it be not , true , I wish I rot e're I dye : and so he did rot away , and dyed miserably . Vol. 3. p. 957. Ponchet , an Arch-bishop of Towres , made sure to erect a Chamber to be called Chamber Ardent , therein to condemn the Protestants to the fire : and he was soon after stricken with such a Disease , called the fire of God , which began at his feet and burned upwards , that he caused one Member after another to be cut off ; and so he dyed miserably without any Remedy . Vol. 3. p. 967. S S SCribes , and Pharisees , who refused Christ , and chose rather to be subject to Caesar ; were at length destroy'd by their own Caesar , when as Christ's Subjects were preserved . Vol. 1. pag. 39. Smith , a great Papist and Persecutor , fell down suddenly in the street , and dyed . Vol. 3. p. 957. William Swallow , a cruel tormentor of one George Egles , shortly was so plagued that all his hair came off , his nails of fingers and toes came off , his eyes were near closed that he could not see , and his Wife was stricken with the Falling-sickness , which she never had before , Vol. 3. p. 960. Symons , a Persecutor of Robert Testwood , soon after was convicted of Conspiracy , and rode round about Windsor Market-place with his face towards the Horses tail . See 174 page of this Book . T T TArtarians Army of 5000000 waring against Polonia 1241. and having killed old and young of both sexes , were discomfited by Thunder and Lightning , at the instance , and prayers , of God's People . Vol. 1. p. 442. Twiford , in London , an Executioner of several Martyrs , and a Suborner of false Witnesses against one Merial , at last died rotting above ground , so that none could abide him . Vol. 2. p. 603. Bishop Thornton Suffragan of Dover , a cruel Persecutor , coming to Canterbury on a Saturday ; on Sunday , seeing his Men playing at Bowls , was taken with a Palsey , and had to bed ; and being bid to remember the Lord , he said , Yes so I do , and my Lord Cardinal too ; and so soon died . Vol. 3. p. 954. V V Valerian , the Butcher of the Christians in the eighth Persecution , was taken in Wars against Persia ; and Sapores , King of Persia , made him his Foot-stool for him to mount on horseback by , to his Life's end . Vol. 1. p. 96. W W Woodriffe , a Sheriff in London , a cruel Persecutor , was not above a week out of his Office before he was smitten with a lameness all on one side , that he lay bed-rid 7 or 8 years untill his dying day . Vol. 3. p. 955. AN APPENDIX OF Things pertinent to the understanding the preceding Martyrology . Containing the Times , and Authors , of the ten Persecutions ; and other remarkable Occurrences necessarily to be explained . LONDON , Printed for R. Butler , next door to the Lamb and three Bowls in Barbican . An Appendix , &c. THE First Persecution was raised by Nero Domitius , the 6 th Emperour of Rome ; who thought , by raising a Persecution in all his Provinces , to abolish the Name of Christians . It was done in the year of Christ , 67. Vol. 1. p. 44. The Second Persecution began in the 69. year of Christ by Domitian , who began mildly , yet did after so rage in pride , that he commanded himself to be worship'd as God : He slew most of the Nobles , and all of the Seed of David : He intending to destroy all of the Seed of David , lest Christ should come and cast him out of his Empire : And sending for two Nephews of Iude , the Brother of Christ , who were then alive ; and demanding of them concerning Christ's Kingdom , upon their information that it was not an earthly Kingdom , but an heavenly Kingdom , to be manifested in the consummation of the World , when he should come again to judge the quick and dead . Domitian stayed the Persecution , and dismissed them . Vol. 1. p. 48. The Third Persecution began by Trajan , 100 years after the other . He was a very just Man in Matters of the Commom-wealth , but in religious things he was very cruel . Vol. 1. p. 57. The Fourth Persecution began by Marcus Antoninus Verus , who began to Reign in the 162. year of Christ , and was very sharp and severe against Christians : which Christians , when the Armies of this Emperour were warring against the Vandals , and had like to have perished for want of Water five dayes , did , to the number of a Legion , withdraw themselves suddenly from the Camp , and prostrated themselves before God ; and by ardent Prayer obtained of God , by and by , a double relief ; Rain for themselves , and Lightning , discomfiting their Enemies , who were many of them put to flight : which Miracle so pleased the Emperour , that he abated his fury against the Christians ; grew milder , and ordered his Rulers to give thanks to the Christians , no less for his victory , than for the preservation of himself ; and also ordered that their Accusers should be burned alive . Vol. 1. p. 54. to 66. The Fifth Persecution was raised by Severus , the Emperour ; who , in the year of Christ , 215. proclaimed , and commanded , no Christian should be suffered . Vol. 1. p. 70. The Sixth Persecution began by Maximinus , about 237 years of Christ , against the Teachers of the Christians ; thinking thereby to destroy the rest the sooner . Vol. 1. p. 76. The Seventh Persecution was raised by Decius , in the 250. year of Christ. Vol. 1. p. 77. The Eighth Persecution was raised by Emilianus , President of Egypt , 259 years after Christ. Vol. 1. p. 88. The Ninth Persecution was raised by Aurelian , in the 276. year of Christ. Vol. 1. p. 98. The Tenth Persecution was raised by Dioclesian , in the 308. year of Christ , and lasted 10 years . This Dioclesian and Maximinian , deposed the Emperial Office willingly , 309. and lived retiredly . Vol. 1. p. 100.105 . King Henry 8. King of England , by the instigation of Stephen Gardiner , and other Popish Prelates , was forced to make , and decree , these 6 Articles , to be observed by his Subjects , 1540. which were cause of great Persecution . 1. That in the Sacrament of the Altar upon the efficacy of the words of Christ exprest by the Priest , Christ's natural body is really present , Water , Bread , and Wine ; and that after Consecration there remains no Bread , nor Wine , nor any other substance ; but the substance of Christ , God and Man. 2. That the Communion in both kinds is not necessary absolutely , by the Law of God , to all Persons ; and that in the Flesh , under the form of Bread is the very Blood ; and with the Blood , under the form of Wine , is the very Flesh ; as well apart , as they were both together . 3. That the Priests , after the Order of Priesthood , may not marry by the Law of God. 4. Vows of Chastity and Widowhood , advisedly made by the Law of God , ought to be kept ; and exempteth from other liberties of Christian People , which else they might enjoy . 5. That it is meet and necessary , that private Masses be continued in the English Church and Congregation . 6. That Auricular Confession is necessary , and expedient to be retained , used , and frequented in the Church of God. The Opposers of those Articles were to be esteemed Fellons , and to lose both life and goods ; which occasioned great and cruel Persecutions . Vol. 2. p. 441. These Articles , and all other Popish Articles , were repealed by King Edward the 6 th . Vol. 2. p. 654. FINIS . Books printed for , and sold by , R. Butler , next Door to the Lamb and three Bowls in Barbican . 1. A Skirmish made upon Quakerism , being a brief Confutation of a most gross Principle , or Point of Doctrine , published and maintained by one William Penne , a Quaker , in two Sheets . 2. The Shibboleth of Quakerism , or that which they call The pure Language , proved as used amongst us , to be only a matter of indifferency , and not of absolute necessity , as you-ing and thou-ing , and the naming the Days and the Months , &c. in two Sheets . 3. One Sheet against the Quakers , detecting their error and mis-practice , in refusing to reverence Men outwardly by Word and Behaviour after the manner in use among us , which is proved to be good and lawful . 4. Quakerism proved to be gross Blasphemy , and Antichristian Heresie , in four Sheets ; all stitch'd together , price , Nine-pence . 
A96961	----	The wounds of an enemie in the house of a friend. Being a relation of the hard measure sustained by Miles Halhead, and Thomas Salthouse, for the testimony of Jesus: particularly in a long, and sore, and close imprisonment, first at Plymouth, and then at Exeter in the county of Devon, though they have neither offended the law of God, or of the nation. Published for the clearing of their innocency from the cloud of transgression, of which they are supposed highly guilty, and by reason of their silent abiding such sharp, and long, and cruell sufferings. Halhead, Miles, 1613 or 14-1689 or 90. This text is an enriched version of the TCP digital transcription A96961 of text R2977 in the English Short Title Catalog (Thomason E870_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 169 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96961 Wing W3665 Thomason E870_7 ESTC R2977 99872241 99872241 168369 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96961) Transcribed from: (Early English Books Online ; image set 168369) Images scanned from microfilm: (Thomason Tracts ; 131:E870[7]) The wounds of an enemie in the house of a friend. Being a relation of the hard measure sustained by Miles Halhead, and Thomas Salthouse, for the testimony of Jesus: particularly in a long, and sore, and close imprisonment, first at Plymouth, and then at Exeter in the county of Devon, though they have neither offended the law of God, or of the nation. Published for the clearing of their innocency from the cloud of transgression, of which they are supposed highly guilty, and by reason of their silent abiding such sharp, and long, and cruell sufferings. Halhead, Miles, 1613 or 14-1689 or 90. Salthouse, Thomas, 1630-1691. [2], 80 p. Printed for Giles Calvert at the Black spread-Eagle, near the west end of Pauls, London : 1656. Annotation on Thomason copy: "March. 21"; also the last number of the imprint date has been marked through. Reproduction of the original in the British Library. eng Salthouse, Thomas, 1630-1691. Halhead, Miles, 1613 or 14-1689 or 90. Quakers -- England -- Early works to 1800. Persecution -- England -- Early works to 1800. A96961 R2977 (Thomason E870_7). civilwar no The wounds of an enemie in the house of a friend.: Being a relation of the hard measure sustained by Miles Halhead, and Thomas Salthouse, f Halhead, Miles 1656 29773 6 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-06 Judith Siefring Sampled and proofread 2008-06 Judith Siefring Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE WOVNDS of an ENEMIE IN THE House of a FRIEND . BEING A RELATION Of the hard Measure sustained by Miles Halhead , and Thomas Salthouse , for the Testimony of JESUS : particularly in a long , and sore , and close Imprisonment , first at Plymouth , and then at Exeter in the County of Devon , though they have neither offended the Law of God , or of the NATION . Published for the clearing of their Innocency from the cloud of Transgression , of which they are supposed highly guilty , and by reason of their silent abiding such sharp , and long , and cruell sufferings . Even the Sea Monsters draw out the brest , they give suck is their young ones ; the daughter of my People is become Cruel , like the Ostriches in the wildernesse . Lam. 4.3 . Have the workers of Iniquity no knowledge ? who eate up my People , as they eate Bread , they have not called upon God . There were they in great fear where no fear was , for God hath scattered the bones of him that encampeth against thee , thou hast put them to shame , because God hath despised them , Psal. 53.4 . The dark places of the Earth , are full of the Habitation of Cruelty , Psal. 74.20 . For the oppression of the poor , for the sighing of the needy , now will I arise , saith the Lord , I will set him in safety from him that puffeth at him , Psal. 12.5 . If he turn not he will whet his sword , he hath beat his Bow and made it ready , He also hath prepared for him the Instruments of Death , he ordaineth his Arrowes against the Persecutors . Psal. 7.12 , 13. LONDON : Printed for Giles Calvert at the Black spread-Eagle , near the West end of Pauls 1656. THE WOUNDS OF AN ENEMY , In the House of a FRIEND . MILES Halhead and Thomas Salthouse being pressed in spirit , to visite the Seed of God in captivity in Plymouth in the County of Devon , left their outward Beings , and relations in the North , and passed thitherward as far as Hunniton near the City of Exeter , where a guard being placed for the apprehending of such persons as were suspected to have had a hand in an insurrection broke forth a little before ( whilst they were on their journey ) at Salisbury , and dispersed at Southmoulton , in the County aforesaid , they were taken up by them and brought before Colonel Cappleston , High-Sheriff of the County , upon suspition of being Cavileeres , and having had a hand therein ; who having examined them , though he confessed he did not believe them to be Cavalieres , not any thing appearing upon , or against them , as matter of suspition , yet caused he them to kept close prisoners , at Exeter for the space of about fourteen dayes , and then sent them from Officer to Officer towards their homes . But being come two miles from Taunton on the way to Bridgwater , the Officer that conducted them from thence , fell to the ground , and lying grovelling thereon in the sight of divers people , was able to goe no further , whereupon they returned back to the Justice at Taunton , and acquainted him with what had befallen the Officer he sent with them , and to know what further he would injoyn them , who after some consideration , told them he would have no more to doe with them , and having set them at liberty desired the Lord to be with them . Hereupon they passed to Bristoll , where , and in the Country thereabouts , having stayed some time they departed , being moved of the Lord towards Plymouth againe ; having with them a friend of Bristoll , born at Exeter , and Certificates from the Captaine of the Fort at Bristoll , and of a Justice , concerning them , and their good affections to the Common wealth ; which before they had not , being ignorant , when they came out of the North , of any such occasion as had fallen out , whilst they were on their way , that might require any such thing . And so , through the hand of the Lord , they came to Plymouth the sixteenth day of the month called May , 1655. and there had severall peaceable meetings , in the houses of friends , to whom they ministred what they had heard , and seen , and handled of the word of life , and were made manifest with mighty power to that of God in the Consciences of many to whom they were sent , who being thereby turned from darknesse to light , and the eye being opened in them , which the God of this world hath blinded , the captives came to witnesse deliverance , even the acceptable time , the day of salvation . The Standard of the Lord being thus set up , many people flock thereunto , insomuch that the house of John Harris , a friend near the Town , where a meeting was appointed to be on the first day of the week following , being not able to receive them , they went into his garden , and to them both in the fore and afternoon did they declare the truth of the experience of what they had found of the free grace of God which brings salvation manifested in them , provoking them unto love , and to good works , according to the Scriptures of the Prophets , and Apostles , as the Spirit gave them utterance , exhorting them in the words of sobernesse and truth full of plainnesse and simplicity , and tending onely to the advancement of the Kingdome of Christ amongst men , without using any inveighings against men , or opinions , and were approved of by those that heard them , though severall came onely to hear some new thing . Having both of them spoken , and finished what they had to say , George Brookes then Priest of the Nightingale Friggot , a man whom they knew not , spake to the people a pretty space of time , wholly in the praise and commendation of what they had said , affirming it to be the eternall truth , and exhorting them to perseverance , from that Scripture , Take heed that yee receive not the grace of God in vaine , telling them that they must expect to suffer persecution ; but the principle from whence he spake being seen in the light of Jesus Christ , which changeth not , with which he was comprehended , Thomas Salthouse said that he had spoken many good words , and faire speeches , but asked him whether he lived the life of what he spake , for that it was he that had the witnesse in himselfe that setteth to his seale that God is true ; and their friend who came with them from Bristoll as aforesaid , told him , he had spoken of a Trinity in Unity , and a Unity in Trinity , when as no such language was to be found in the Scriptures ; which being ended , Thomas Salthouse spake a few words more to the people , exhorting them in the words of the Apostle , Let him that stole , steal no more ; and made use of the words of Christ , He that entreth not in by the doore into the sheep-fold , but climbeth up some other way , the same is a Thiefe , and a Robber ; which he directed not to George Brookes , or any one in particular : Miles Halhead having not spoken one word , nor Thomas Salthouse otherwise then as afore rehearsed , and so the meeting ended . But the persecution raised against them , then began ; in which the Priest aforesaid , to fulfill the words himselfe had said , ( to wit ) that they must expect to suffer persecution , was instrumentall ; and on what was then said to him , being in truth no otherwise then what have been said , as ten honest men of Plymouth , then present , have attested under their hands , which is hereunto annexed , is laid the pretended ground of the long and cruell sufferings , which they have , and doe still undergoe , hereafter mentioned . For on the third day of the week following , being the 21 of the month called May , the day before they intended to depart the Town , Miles and Thomas being at a meeting of friends in Robert Caryes house in the Town ; the Counstables came thither with a Warrant from John Page Mayor , out of which they took them , and their friend of Bristoll , and them having apprehended , they brought before the Mayor at his house , who after a few words spoken to them , sent them to Prison at the Gild-hall , without signifying any crime they had committed , that might deserve a restraint . The next day they were brought from Prison before the Mayor , Magistrates , and Counsell , and the Priest of the Town , and severally examined , the doores being shut and all who were their friends turned out by the Constables , not one being suffered to be present at their Examination , who any wayes favoured them , to testifie in their behalfe ; and having examined them after this manner for the space of about three hours , they released their friend of Bristoll , and returned the other two to Prison . In which having continued them some dayes , a friend applyed himselfe to the Mayor , and desired of him to know for what they was committed , who positively answered , that they were detained for denying the Trinity , and that there had been Oath taken before them , for that purpose ; to which accusation though they had fully answered at their examination , yet that their innocency might more clearly appear , they wrote a Letter to the Mayor , declaring what they held therein , according to the Scriptures , against which they excepted not . After the perusall of which , the friend aforesaid went to the Mayor againe , to know whether that had given him any satisfaction , and if so , to know what further he had to say against them ; to which the Mayor ( finding nothing of exception in their Letter , concerning the Trinity , which would beare any weight ) answered , that they were detained for refusing to take the Oath of Abjuration , and upon suspition that they were Jesuites ( though many who are any ways ingenious , freely declared they had no such thoughts of them , as indeed they afforded no matter for any such suspition , being plain husband-men , and such as had never been out of this Island ) whereupon they sent the Mayor a second Letter , wherein they set down more plainely the grounds wherefore they could not sweare , then they were admitted to manifest at their examination , though for refusing to take the Oath of Abjuration the Proclamation that inforceth it gives no power of imprisonment , nor injoyns any such thing . Notwithstanding all which , having kept them then Prisoners for the space of a week ; the Mayor sent them in custody the 28 of the same month to the common Goal in the Castle at Exeter , with a Warrent under his hand ; wherein he chargeth them , not with the denyall of the Trinity or refusing to take the Oath of Abjuration of Popery , the causes as he before said of their Imprisonment : but as Being apprehended as disturbers of the publick peace , and for divers other high misdemeanours against a late Proclamation prohibiting the disturbing of Ministers , and other Christians in their assemblies and meetings , and against an Ordinance of his Highnesse the Lord Protector , and his Counsell , lately made against Duels , and Challenges , and all provocations thereunto : And for refusing to give sufficient Suretyes for their personall appearance at the next generall Sessions of the peace , to be held for the County of Devon , and in the mean time to be of the good behaviour against his Highnesse the Lord Protector , and all his leige people , as by the copy of the Warrant at large appeareth : when as they disturbed not the Peace in the least , nor them whom they call Ministers , nor other Christians in their Assemblies and Meetings , for they were with none of them , nor were any other whilst they had been in the Town ; but disturbed they were in their Meetings by the Mayor , who by his Constables and Warrant took them out from their Meetings , and imprisoned them without a cause , and contrary to the said Ordinance , and to the Government , which Article 37 saith in these words . That all that professe faith in God by Jesus Christ , though differing in judgement from the doctrine , worship , and discipline publickly held forth , shall not be restrained from , but be protected in the profession of the faith , and exercise of their Religion , so as they abuse not this liberty to the Civill injury of others , and to the actuall disturbance of the Peace , on their parts . Provided that this liberty be not extended to Popery , Prelacy , and to such as under the profession of Christ hold forth and practice licentiousnesse . Nor Challenged they any to Duells , or gave any provocation thereunto : The Principle by which they are guided , leading out of strifes , debates , and quarrellings ; and the root from whence they proceed ( to wit ) the Spirit that is in men , that lusteth unto envy ; and with all men have they peace as far as is possible . And for that clause , For refusing to give Sureties for their good behaviour , &c. It would be a matter of admiration that the Mayor did not blush to give such a notorious untruth under his hand , when as he knowes two sufficient able men , as to the outward ( to wit ) Robert Cary , and Arthur Cotton of that Town , were bound before him in such a Recognizance for their appearance , as he required , though the next day he made it voyd , were it not that his illegall and oppressive proceedings , and the manifest other lyes with which the Warrant is filled , renders him as one that will know no shame . All which more at large appeareth in their Answer to this Warrant , and the Testimony of eleven honest men of that Town , who were eye and ear Witnesses of these passages , delivered under their hands to Major Generall Disbrow , before the Sessions hereafter mentioned , to the truth of their said Answer . And for the divers other high misdemeanours , they are yet to mention , and therefore there needs nothing in Reply ; for all men who understands the Law , know , That a generall Charge requires no particular Reply , and is as much as nothing . Only this may be observed , That he who had so contrary unto Law imprisoned them , and kept them for the space of a week , and during that time had shifted from one thing to another as the cause thereof , as hath been said , and then sent them to Exeter Prison , with this Warrant full of other abominable falshoods , there being not one true Assertion therein , would no doubt have formed something or other in relation thereunto , had it come within the reach of his invention , which had created and expressed so many therein , known to himself to be so contrary to truth ; and also in his , and his brethrens filthy flattering Letter to Generall Disbrow , in excuse of their unjust proceedings against these innocent servants of the Lord , made up with other abominable untruths , by which they endeavoured to beget in him a good Opinion of them , for so doing , and to continue his favour to their Town , as by a copy of their Letter , and Miles and Thomas Answer thereunto , added to this Relation , at large appeareth . But being brought to Exeter upon the Warrant aforesaid , there they continued in the common Goal , lying on the ground , untill the Generall Sessions of the Peace of the County held there the Tenth of the Month called July following , on the 12 day of which Month , they were brought before the Sessions , to whom the Clerk read a Bill of Indictment exhibited against them upon the Ordinance for preventing of Duells , wherein was expressed : That they the said Thomas and Miles not fearing or regarding the same Ordinance , and the penalties therein contained , did the 20 of May , 1655. at Plymouth in the presence and hearing of divers honest persons then and there being , use diverse disgracefull provoking words and gestures to George Brooks Clerk in the Nightingale Friggot , he being then opening and declaring to the same persons a certain place of Scripture , wherein he spake something of the Holy Trinity ( viz. ) Thou ( the said George Brooks meaning ) lyest in saying there were three persons in the Trinity , we deny it , there is no such thing ; but thou art a deluding spirit come to draw away the hearts of the people from God . And further , they did farther speak to the people then present , that they should not hearken to the said George Brooks , for that he was a Thief , and was come with a lye in his mouth , and had stoln what he had from others , and had it in his hand , pointing to the Bible which was then in the said George Brooks his hand open . And further did say it was a lye which the said George Brooks had brought , and other harms to the said George Brooks then and there did contrary to the form of the said Ordinance , and against the publick peace . How utterly untrue in every particular this Indictment is , both as to the matter and manner of the accusation charged therein , is clearly manifested in the Relation aforesaid , of the passages at the meeting , the truth of which is testified under the hands of diverse honest men at Plymouth which were present as aforesaid , and the Testimony of many more could be had , were not those enough , and in the Answer of Miles and Thomas thereunto , added to this Relation ; but having wronged the innocent in that high manner as is expressed , it concerned them , at least , to have something , how false soever , to pretend as a colour in Law , as the cause of their so doing . Miles Halhead spake not a word at the Discourse , upon which occasion is taken , and the ground of this Indictment laid , and he that saith nothing cannot be made an offendor for a word , though there be that make a man an offendor for a word that is none indeed : Nor doth that Ordinance require , or any Law , that if one man transgresse it ( were it so that Thomas Salthouse had so done ( which is denyed ) two should suffer , that were to destroy the righteous with the wicked , unto which the Law is a terror ; and yet hath Miles Halhead been Imprisoned and Indicted , & suffered hath he though he was altogether silent , and without so much as any thing that might be a pretence of offending in the least that Ordinance , or any other Law of God , or the Nation . Nor did Thomas Salthouse speak one word to George Brooks in particular , as to what the Indictment chargeth ; true it is , after George Brookes had spoken so largely in the praise of what they had declared from the Lord , saying , it was the eternall truth , and Exhorted the people to take heed that they received not the grace of God in vain ; Thomas Salthouse comprehending the Principle from whence he spake , in the light of Jesus Christ which changeth not , said unto him to this effect , Thou hast spoken many good words , and faire speeches , but doest thou live the life of what thou speakest ? for it is he that hath the witnesse in himself , that setteth to his seale that God is true : which were savory words , and feasonable for the directing of his mind , and the hearers also , to see that they witnessed indeed what they spake and professed , and to speak and professe no more then they witnessed , that so he and they might not be deceived with the subtilty of the Serpent , in thinking they had that which was eternall life , when in the day of Tryall it would appear to be no such matter . This was love to his soule , though in requitall he hath made it matter of persecution . Had they come in wayes of craftinesse to deceive , they would have cherished his Testimony to the truth of what they had spoken , and not have questioned it with such expressions . Allow the Dragon but a place in Heaven , and he shall cry out , These are the Servants of the most High , which shew us the way to salvation ; but cast him out into the Earth , his proper seat , and then he makes war with the Lamb , and those who have the Testimony of Jesus . He also Exhorted the people , in the close of all , after the end of the discourse aforesaid , in the words of Paul , Let him that stole steale , no more , and made use of the words of Christ , He that entreth not in by the door , into the sheep-fold , but climbeth up some other way , the same is a Thief , and a Robber ; but directed them not to George Brookes , as the Indictment hath falsly charged it , nor to any one in particular ; but had they been directed unto him , or to any other in particular , are those words of Paul , and of Christ , and the language of Scripture , disgracefull words , provocations to Duells , let that of God in every mans conscience speak , and judge ? Therefore behold , I am against the Prophets , saith the Lord , that steale my words every one from his neighbour , that use their tongues , and say , he saith . Had Jeremiah lived in these dayes , and spoken these words now , the false Prophets now who smite with the fist of wickednesse , would certainly have Indicted him upon the Ordinance for preventing of Duells , and were Christ Jesus and Paul who spake as aforesaid , and all the Prophets and holy men of God , now alive in this Nation , testifying as they did to the Generations in which they lived , of which the Scripture bears Record , the same would they receive from the Priests , and men of this Generation ; and yet we find not that the false Prophets of old , did Indict them for so speaking , as Provocation to fightings , nor did they pretend to any Law as a cover for so doing ; so far doe the Priests and men of this Generation , who in works pretend to the Prophets , and Christ Jesus , and the Apostles , and the holy men of God , and the Scriptures , outstript their fore-fathers in a sottish and malicious persecuting of the truth ; for till this example , the like hath not been heard of since the foundation of the world , and is voyd of understanding , and ridiculous amongst all rationall men . On this foot , he that tells an envious person that he is a murderer , and he that looks on a woman to lust after her is an adulterer , and the covetous person , that he is an Idolater , and he that speaketh a Divination of his own heart for the word of the Lord , useth witchcraft , and he that knowes not , nor speakes from the mouth of the Lord , is a dumb Dog that cannot bark ; and he that saith when the Lord saith not , is a devourer , the murderer of soules ; and he that biteth with his teeth , and prepareth war when men put not into his mouth , is a greedy Dog , and those who are in the nature and Generation of the Pharisees , who professe what they are not , and persecute and murder the life of what they professe where it is manifested , are Serpents , Generation of Vipers , with such like : would be Indicted as Offendors against the Ordinance for preventing of Duells . He that taketh what is none of his as to the things without , the things of this world , is a Thief , and truly is so judged and accounted of . He that taketh the words of the Prophets , and Christ Jesus , and the Apostles , which they spake from the life , and useth his tongue , and saith , the Lord saith , when the Lord spake not to him , having not the life that spake them forth , taketh that which is none of his , and is a Thief , as to the things which are within , the things that are spirituall , and truly is so judged and accounted of . He that steals without hath an outward Law to passe upon him as a Transgressour ; he that steals within hath the Law of Christ Jesus by which he shall also be judged ; for further then the outward , the Law of man hath no power , and this is agreeable to that of God in every mans conscience ; also to the Ordinance against Duells , which they , and all the Children of light own in its place , as a bearing of the sword against fightings , quarrellings , evill speakings , and such like , as evill doing , which the Principle of light which is Jesus Christ discovers , and witnesseth against , and the root from whence they proceed ( to wit ) from mens lusts that are within them . And he that said , Let him that stole steale no more , was the Minister of God , who addeth the Law upon the transgressour ; and he that said . He that entreth not in by the doore into the sheep-fold , but climbeth up some other way , the same is a Thief and a Robber , is the Law-giver , the Prophet whom whosoever doth not hear in all things , shall be cut off from his people ; and he that said , I am against the Prophets that steales my word every one from his neighbour , is the Lord of glory who shall judge the quick and the dead by the man Christ Jesus , the Law-giver , and Minister of God , at his appearing and coming . But the Priests have gotten a new weapon against the Lamb ( to wit ) the Ordinance against Duells , and with it they will fight against his battle Axes and Weapons of War , ( to wit ) his Witnesses , and none shall testifie against their deceit with a spirituall weapon ; but they will have it to be a carnall one , and will take an Ordinance of man to fight against it , and judge it by , which never intended it . But their Weapon formed shall not prosper , the overflowing scourge shall sweep away their refuge of lyes , and their coverings are ripping off , nor can the Rocks and Mountaines hide them from the wrath of him who sitteth on the Throne , and judgeth righteously . And whereas something is mentioned in the Indictment , of the Trinity , one of them said , I know no such Scripture that speaks of three persons in the Trinity , but the three the Scriptures speak of , the Father , the Son , and the Holy Ghost , these three are one , and that Baptism , by one Spirit , into one body , and the Father , the Word , and the Spirit , the Scriptures declare to be one , and he that hath the Son , hath the Father also , and this we own ; he that can receive it , let him . And this was spoken as to what G. Brookes said of a Trinity in Unity , and a Unity in Trinity , which as he was told the Scriptures no where spake . Court . To this Indictment they were demanded to answer guilty , or not guilty ? Answer . We are not guilty in what is there charged upon us . Court . By whom will you be tryed ? Answer . By you whom the Lord God of power hath set in Authority , to judge righteously between man and man , and to put a difference between the precious and the vile , and set the oppressed free , from whom we doe expect justice and equity . Court . Will ye be tryed by God and the Country ? Answer . We are willing to be tryed by this Bench , and desire that our accusers may be brought in , and that we may have liberty to speak for our selves , and make our defence against the false accusations laid to our charge . Court . Will ye be judges of your own case ? Jaylor , take them away , which was done immediately . When they were first apprehended , and brought before the Mayor and Magistrates of Plymouth , many honest people , who were present at the meeting aforesaid , and were ready in the Hall to testifie the truth of things , were all turned out , and not a man or woman that favoured them permitted to stay , notwithstanding which , and the keeping fast of the doores of the common Hall , that so none of them might returne in , did they in the presence of near one hundred of other people , desire openly , that if either man or woman , had any thing to lay to their charge , they would speak : but no man or woman appeared to speak , nor ever were their accusers brought face to face , that they might see them , or hear them speak . And now after seven weeks imprisonment , being brought before the Sessions , and such an abominable pack of falshood , and lyes , in an Indictment exhibited against them , unto which they pleaded not guilty ; and declared againe and againe in answer to what they required of them , ( to wit ) by whom will ye be tryed ? That they were willing to be tryed by the Bench , whom the Lord God of power had set in Authority , to judge righteously between man and man , &c. as aforesaid , and desired their accusers might be brought in , and that they might have liberty to speak for themselves , and make their defence against the false accusations layed to their charge ; because they spake it not in the form of words which they would have , though they both pleaded , and submitted to a tryall , as aforesaid , and a Jury might they have called , and tryed them by , or otherwise as they pleased ; they asked them whether they would be Judges in their own case ? when as they desired no such thing , but to be tryed by them who were in Authority , and turned them aside for a thing of naught , and called to the Jaylor to take them away , which command of theirs was presently executed . And here let all that are sober , and who calmnly weigh things in the balance of equity , judge , whether innocent men in a case of this nature , wherein without a cause , and contrary to the Law of the Land they were Imprisoned , and so hardly dealt withall , and wickedly Indicted , and stood before enemies , having largely experienced that neither Law nor justice had took place in their behalfe ; but oppression and cruelty as hath been mentioned , should , for their parts , being demanded by whom they would be tryed , make in reason , equity , and justice , any other answer , then by those whom the Lord God of power hath set in Authority to judge righteously between man and man , and to put a difference between the precious and the vile , and to set the oppressed free , from whom they expected equity and justice ; or to put themselves on any other issues without being guilty of a manifest wilfull throwing away of their innocency , and of a continuation of sufferings by their own consent : If those in Authority will have a tryall by other manner of men , that they cannot help , and of their sufferings that might follow thereupon , they are not accessary , nor will it by such men be judged a contempt of Authority in that they submit to a tryall . A man will in reason chuse to have right taken away from him by force , rather then to put himselfe upon an issue , from which he can expect no other , and so as it were by his own consent to give it away . And to that of God in the consciences of those then present , and of all others , who seriously observe , with what rage , and malice , these innocent people are prosecuted , and how contrary to Law , and justice , proceedings are every where had against them ; as if they were fit onely to be destroyed , yea , even to that of God in the consciences of their enemies themselves , doe I appeal , whether righteous judgement can be by them expected from those , whom the Lord God of power hath not set in Authority to judge righteously between man and man , and to put a difference between the precious and the vile , in things relating to the kingdome of Jesus Christ , which can onely be seen and judged in his light , to whom all judgement is given both in Heaven and in Earth ; And the children of light can give consent to no other judgement , and tryall ; nor , from any other can they expect right , and judgement , but where that is . But to put this matter out of doubt , and to manifest how instead of seeking judgement , and relieving the oppressed , which the Lord requires who is a God of judgement , the needy are turned aside from judgement , and the righteousnesse of the righteous taken from him . Those who understand the Law , know , that as to all Indictments of trespasse ( of which nature this is pretended to be ) of misdemeanor , and breach of the peace , to answer not guilty , or to put in a Traverse is a sufficient legall plea ; and the Clerk of the peace is to record it , and joyne issue , and is punishable , if he doth it not : and that onely in cases of life , the Law or custome of England requires the person Indicted to joyne this issue of saying , by the country , when after he hath pleaded not guilty , it is demanded of him , by whom he will be tryed ? And here all People may take notice what measure of injustice these innocent Servants of the Lord receive , who are sent to Prison instead of being heard in their just defence , and their accusers brought forth , when after they had legally pleaded these things were by them lawfully demanded : and how contrary to Law , and justice , and to the libertyes of Englishmen lately vindicated with so much blood , is this proceeding ? how plainly doth it speak as if no other thing were intended in bringing them to the Bar , then to asperse , and destroy their innocency , as their libertyes had been before injured by above seven weeks Imprisonment ; and by arraigning them as abominable offenders in the face of the country , to endeavour to render them odious to the people who had heard so much of their oppressions , and thereby amongst them to seek to beget a beliefe that their sufferings were just , from which least they should clear themselves , and in so doing their long sufferings come to an end , ( which to lengthen and make grievous to the purpose resolutions were had ) to Prison they are sent , and the benefit of the Law denyed them in a tryall . What greater injustice can there be then this , and oppression ? what higher violation of Law , and liberty ? of these things the Roman heathen were not guilty , and to be so dealt withall the worst of their adversaryes would cry out against ; were it his own case , as justly he might . Yet this is the measure which the witnesses of the great and living God receive from this adulterous generation , and who is there that regardeth , or layeth it to heart ? though it is every mans concernment , and may become the condition of others , how soon they know not . To close this particular , let the wise in heart judge , whether amongst those a man is found whom the Lord God of power hath set in Authority to judg righteously between man & man , & to put a difference between the precious and the vile ; who , thus , turne aside the needy from judgement , and take the righteousnesse of the righteous from him ? And whether they had not cause to say , being asked by whom they would be tryed , that they desired to be tryed by such whom the Lord God in power had set in Authority to judge righteously , as aforesaid . About the space of an houre after they were called in again . Court . It is thought fit that you take the Oath of Abjuration because of your contempt of Authority , which accordingly was to them tendred , and a Bible holden to them , that they might swear . Answer . In the presence of the eternall God , and before all this people , we doe deny with as much detestation , as any of you doth , the Pope , and his Supremacy , and the Purgatory , and all therein mentioned , and declare freely against it ; and we doe not deny to swear because of any guilt that is upon us , but in obedience to the command of Christ , who saith , Swear not at all ; and we will not come under the condemnation of an Oath for the liberty of the outward man : after which they were returned to Prison . The Mayor of Plymouth when he first apprehended them , tendred them this Oath , which when they had refused , and given the reasons of their so doing , he sent them back to Prison , and afterwards signifying that as the cause of their detainment to a friend , they sent him in writing more fully their answer there unto , then they had liberty to expresse , when they were examined ; but there still continued them Prisoners : And now after seven weeks further durance , it was tendred them againe , and they refusing are returned againe to Prison . Christ Jesus the onely a beggoten Son of God , by whom the b world was made , the c light of the world , who d lighteth every one that cometh into the world , who is greater then e Solomon , who is f Davids g Root , and Lord , whose day h Abraham saw , and rejoyced ; whom i the Angels of God are commanded to worship ; who is the k end of the Law for righteousnesse to every one that believeth : l the surety of a better Testament ; the m Mediator of a better , of the n everlasting , new Covenant : the o Prophet whom Moses said the Lord their God should raise up like unto him , whom they should hear in all things whatsoever he should say unto them , and it shall come to passe , that every soule that will not hear that Prophet shall be destroyed from amongst the people : he who p said Heaven , and earth , shall passe away , but my word shall not passe away : who q came not to destroy the law , of the Prophets , but to fulfill : who is r the Oath of God , the ſ end of contention and strife where he is witnessed , the Amen , the faithfull and true witnesse , t the Judge of all , whose u sheep hear his voyce , saith , You x have heard it hath been said by them of old time , thou shalt not forswear thy selfe , but shalt performe unto the Lord thine Oathes ; but I say unto you , swear not at all , but let your communications be yea , yea , and nay , nay , for whatsoever is more then these cometh of evill . Then which there is no command in Scripture more plaine , and positive , either for obedience to Magistrates , or forbidding to doe that which is evill . And the Apostle James saith , But z above all things my brethren swear not , neither by Heaven , neither by the earth , neither by any other Oath , but let your yea be yea , and your nay , nay , least ye fall into condemnation . And yet how are his sheep the children whom the Father hath given him , and who in obedience to this his command , dare not to swear at all , but are come to the yea and nay in their communications , imprisoned and cruelly dealt withall throughout this Nation , for refusing in conscience to swear at the will of man ; who calls himselfe a Magistrate of God , and requires obedience as to the Minister of God to this his command , which is contrary to the command of the higher powers , Jesus Christ by whom a Kings reigne , and Princes execute justice , to whom b all power belongeth , unto whom the Father hath committed all judgement , and at whose c name every knee shall bow , of things in Heaven , and things in earth , and things under the earth , and every tongue shall confesse , and who will render d tribulation , and anguish upon every soule that doth evill , to the Jew first , and also to the Gentile , for there is no respect of persons with God . And yet those who swears , where they forbid , them they punish , and thus doe they exalt themselves above all that is called God . The bloody Persecutors in the times of Popery , thought not their other persecutions of the poor Protestants to secure the Papacy against them ; but the Sacrament of the Altar they had by a Law , whereupon to examine them , by which they sought to destroy their consciences , or their bodies in the fire ; and many of their lives they had in witnesse of the truth against it : upon whose examinations the next question usually was , what say you to the Sacrament of the Altar ? and where they suspected a man to be a heretick ( as they called then the witnesse of the Lord ) and had malice against him , presently was tendred the Sacrament of the Altar . The Bishops of late who in words denyed the Sacrament of the Altar , and cryed out against the Papists , for shedding of the blood of the Martyrs , who testified against it , were not satisfied with what dispersions they had made of the tender conscientous Puritans the witnesses then , against them , in , and out of these Dominions ; but that their Kingdome might be established , and remaine unmoveable , an Oath , et caetera , they had , for every one to take , who should be admitted Priest , to uphold the Government by Arch-Bishops , Bishops , &c. Whereby to catch , and work out of the Priesthood , and their beings , and lively hoods , the residue of those non conformable factious men , ( as they called them ) whom by no other device they could reach , or attach ; and at length the sword they drew , and joyned with the Papists in a war against them . These carrying the war against the Bishops , and Papists , a part of them climbing up into the Chaire of Presbytery to affect , and establish the Authority they intended over the State , and the consciences of their brethren in the three Nations , had a Covenant , and neither in Church ( as they called it ) nor State ( and how universall as to others time had manifested , as it was by some timely foreseen , and understood , and prevented ) was any to be intrusted : but such as should subscribe to that , and as many of those as they could ( though never so deserving in the wars for the Nations interest , of liberty , and justice , and faithfull ) turned they out of imployment , who in conscience scrupled it , as Hereticks , and Schismaticks , though above any of them they affectually answered the just and righteous ends thereof : but what use these men of the Presbitery made of it against the libertyes of England , and what a snare it proved as to that , is not yet forgotten ; and when they saw they could not submit the Army thereto , who were made the Sword of the Lord ; for the ending of the Wars against the Papists , and the Bishops , they drew the sword against them , and their poor wasted Countrey , and not prevailing in a first War , many of them joyned with the Papists , and the Bishops , and the then neighbour Nation of Scotland , and the Rebells in Ireland , and the common enemy yet to accomplish . And now an Oath of Abjuration of Popery is found out , and tendred to them to swear , as suspected Papists , upon the penalty of the sequestration of their estates , if they refuse , who have been known throughout their time , to be constant Witnesses for the Truth , and most faithfull to the Common wealth , and its Army , and have born the brunt and heat of the day in the late Wars , with the perill of their lives in the field , and the losse of their Estates , against the Popish , Prelaticall , and Presbyterian party , and have been known all their time to be most contrary to Popery , and now in life above any , witnesse against all Popish and formall Religion , who dare not in conscience to the Command of Christ , swear at all . And these are the men in severall parts , who are summoned by Prelaticall , Malignant , and Presbyterian Justices so called to abjure Popery , or their Names and Habitations to be taken , and returned into the Exchequer , for the Sequestration of their Estates ; and these are the men who are taken up in the Country as they are upon their lawfull occasions , against whom there being no accusation in Law , this Oath is put to them , which because they refuse to take out of conscience to an Oath , not daring to swear at all , because of the Command of Christ Jesus the great Law-giver , are imprisoned , where many of them have a long time layn , and doe yet lye , though contrary to Law , not unknown to the Chief in Authority , some of whom have personally pressed it . And not only is this exercised upon men , but on women also , who till this day since the times of Popery , were never known to be so used , but have been forborn , as that which hath been accounted below the dignity and spirit of a man to exact . And the next word now to any one who is reproached with the name of Quaker , who are known out of Conscience , not to dare to Swear at all , is usually , give him or her the Oath of Abjuration of Popery , though he be their Neighbour , whom they know to be , and their Consciences tells them , is far from any such thing ; and there they are sure to catch him , and to have their revenge on him for Witnessing the Truth as it is in Jesus : when otherwise they cannot get him into the compasse or pretence of any Law , and having fast here , there he may lye for the Eternall Truth for which he suffers , seeks not to man for deliverance , and those who should regard care little for the matter , and the cry of their oppressions seldome enters into their ears . Thus in all Ages hath Error sought to support it self against the Truth , and to ensnare the Consciences of those of her Children with Oaths , when other manner of Persecutions have not reached , that so she might be secure , and never know sorrow : Which Oaths , as they are out of the Doctrine of Christ , so a Curse have they proved , instead of a Defence , and the beginner and certaine Fore-runner of the Destruction and Finall Overthrow of that Kingdome , as these and former Generations have witnessed , though before in never so promising and flourishing condition , and seeming in its own eye to want nothing , but Oaths to establish it . And now the Witnesse of God is drawn forth against this , and all manner of Swearing , and it is Witnessing in sufferings , at the hands of those on whom was pressed the Oath , &c. And the Covenant , and who in their time Suffered by , and Testified and Fought against those who imposed and sought to establish both ; and also against the Bishops Oath Ex Officio , which required a man to Swear against himself ; and Whether the imposing of an Oath upon a man to abjure what is supposed to be his conscience wherewithall to worship God , upon the penalty of loosing his Estate , if he refuse , be lesse , let the Wise in heart , judge ? And Whether upon the same ground , and by the same Rule , the like Oath may not be imposed as to any other thing , and exacted upon the same penalty ? The Witnesse of God hath its time of Raigning as well as Suffering , and will as certainly Raigne , as it doth Suffer ; it was ever so in all Ages , these later , above any , have known it so , and so it will be in this , and in the Ages to come : Let those whom it concerns , who have had a time of Suffering and Reigning , and now cause others to Suffer , consider before it be too late , The Judge standeth at the door , and according to the Greatnesse and Majesty of the Truth that is witnessed , and the Sufferings that attend its Testimony , and the condition of those who cause it to Suffer , as having been Witnesses and Sufferers themselves , and the Sword of the Lord upon that which hath caused to Suffer , and have known his Presence and Mighty Power therein wonderfully , and his strange Overturnings , whereby to cause to Raigne what hath been so testified unto by Sufferings , will be the Judgement , Except they repent . You only have I known of all the Families of the Earth , therefore will I punish you for your iniquities , saith the Lord . Whilst they are the sufferings of Sion , who is there that considereth or layeth them to heart ; but the Rod of the wicked shall not alwayes lye on the back of the Righteous ; there 's a time when the Testimony of the Truth in sufferings will be finished , and other men will have their Day , who have cryed Aha , and nagged the head , and stamped with the feet , and helped on their sufferings , and caused them to suffer , and looked on their brethren in the day of their distresse , wherein the Lord will mock at their calamity and their sorrowes which shall come upon them , as on a woman in travell , and they shall not escape , whilst the righteous who have mourned in Sion , joy in the Lord , and rejoyce in the God of their salvation , having beauty for ashes , the Oyle of joy for mourning , and the Garments of praise for the spirit of heavinesse ; for God is Judge . The next day they were brought before the Bench again . Court . Will ye confesse that you wronged G. Brookes , in calling of him Thief , and be sorry for it , and make him satisfaction ? Answ . One of us did not speak one word to him , and therefore I deny to make him satisfaction , or to be sorry for it , and what was spoken was no such thing ; therefore we will not lye for our liberty , nor confesse that we are sorry for that which we never spoke . Court . You are fined five pound a piece , and must goe to the House of Correction till payment , and to find Sureties for your good behaviour ; and for refusing to take the Oath , we shall take course to send to the North to seize on your Estates , according to the Proclamation . And so to Prison were they returned , and what followes entred as the Record of their proceedings . A Calender of the Prisoners Tryed and Delivered at the Generall Sessions of the Peace publick holden at the Castle of Exon. July 10. 1655. THomas Salthouse and Miles Halhead , for provoking words against George Brooks , Clerk , who refused to be Tryed by the Countrey , fined 5 l. a piece , committed to Bridewell , till payment , and finding Sureties for their good behaviour . And thus as the day before they were returned to Prison , instead of being admitted to a Tryall according to Law , after the Indictment against them was read , and they had made a sufficient Legall Plea thereunto , and Desired their Accusers might be brought in , and they liberty to speak in their own Defence ; as aforesaid , so now Judgement is given against them without a Tryall , or Hearing , or bringing in so much as one Accuser , and yet the Record saith , A Calender of the Prisoners Tryed . Have such things as these before these dayes been heard of in this Nation ? Is it not hereby manifest , that nothing but to cause the Innocent to suffer is sought after by them , who to help those to right , that suffer wrong , and to relieve the oppressed , are entrusted by the Law ? And is not the Justice and Relief of the Law hereby made voyd , and of none effect , and trampled under foot by those who are in Commission to execute Justice ? What is become of Liberty , of liberty for tender consciences ? If things must be so , talke no more of Law , let not liberty come forth of your lips . When they were first imprisoned at Plymouth , the Mayor said they were detained for denying the Trinity , then for refusing to take the Oath of Abjuration , then he sent them to the common Goal at Exeter , and charged them with disturbing of the Peace , and Other high misdemeanours against the Act prohibiting the disturbing of Ministers and other Christians in their peaceable Assemblies , and against the Ordinance for preventing of Duells , and for not finding Sureties for their good behaviour . At this Sessions they are Indicted for disgracefull provoking words spoken to G. Brookes , calling him Thief , &c. That being read , They are had a way , and being brought again the Oath of Abjuration of Popery was tendred Them , after which they are returned to Prison , and the next day are demanded To confesse that they had wronged G. Brooks , in calling him Thief , and to be sorry for it , and to make him satisfaction . ( What turnings are here , and falshoods traversed to destroy the Innocent ? ) When as One of them spake not a word to him , and the Other no such word , nor to any such purpose , as is contained in the Indictment , as is already manifested , and as in their Answer to the Warrant by which they were committed , and the Attestation of ten honest men at Plymouth , delivered to Generall Disbrow , and in another Declaration of theirs all hereunto annexed , at large appeareth ; and notwithstanding no accuser was ever brought to their faces , and thy heard in their own Defence , or to speak for themselves , though both at Plymouth , and this Sessions they demanded it ; and because they denyed to make him satisfaction for what they never did , and to be sorry for words which they never spoke , and so to lye for their liberty . A Legall Tryall is denyed them , and without a Tryall , or Hearing , Judgement given against Them , wherein they are Fined 5 l. a piece , and committed to Bridewell till payment , and finding Sureties for their good behaviour , after their having been kept Prisoners for above seven weeks before , and in that manner as aforesaid , by those who had broke the Law upon them in taking them from their peaceable Meeting waiting on the Lord , when as they had transgressed no Law . And to make sure work have they cast them into a place which is no Prison in Law , and therefore a remove cannot be had out of it by a Habeas Corpus to the Upper Bench , nor falls it under the consideration of the Judges in their Circuits . Doth our Law judge a man before it hear him , and know what he doth ? And indeed well might they avoyd it , and be ashamed of their Cause and Proof , for besides a Cloud of Witnesses which could have been brought , and divers that were then present ready to give Testimony to the contrary , as hath been mentioned , and of the Innocency and Harmlesnesse of that Meeting , and what was said therein , upon which is grounded as is pretended the cause of all their sufferings . Peter Pepham one of the Witnesses which were ready to Swear against them , was heard to say the day before his going to Exeter to this effect , I am going to Swear against the Quaker , and if Swearing will doe it , I will make them to suffer soundly : He being a known Cavaliere , and sometime a Servant to Duke Hamilton . And besides G. Brookes and his two Witnesses , there is not one to be found of these many who made up the Meeting , of whom divers came out of novelty to Testifie what they affirm ; but the contrary for what they spake was generally well approved of . And to mention only one particular , One who had been a Captain in the Kings Army , very well known in Plymouth , did freely declare to a friend , That having a scorn and contempt of the men and their way , his end in coming to hear them , was to see what he could catch from them , to render them odious ; but having heard them , he confessed that he thought them to be harmlesse , innocent , honest men , and he would not lift up a finger against them , if he might gain thereby ten thousand pounds . And he freely declared to both the Witn●sses with whom he was very well acquainted , That if they Swore any evill against them , they would be perjured men . Also that he never was so much convinced of the evill of his wayes , and the power of God , by any Minister that he had heard for many years before . And for G. Brookes himself , he is one whole conversation stinks in the Nostrills of those who savour of Civility and honesty , who know him and his Conversation . There needs to this no further instance then of his beastly & wicked behaviour in the Nightingale Friggot , of which he was then Priest , which was such , that even some of the Seamen of that Ship , justified one who reproved him to his face , of the Vanity & Madnesse , of his Conversation , about three weeks before the Meeting aforesaid , and told the said George Brooks , that They should not be so wicked in their wayes , were it not for his example . And the Steward of the Ship aforesaid , in the presence of two or three Witnesses affirmed , That he was had and wicked enough before the said George Brooks came into the ship , but since , he was ten times worse ; and that he , and some other in the ship , could not endure to hear him Preaching or bauling ( as he called it ) yea a friend of the said Priests , who manifesting some dislike in the Garden at the Meeting aforesaid , that his friend G. Brooks should be questioned by what Spirit he spake , at length confessed , That his life was not conformable to his Doctrine . And so abominable was his filthinesse , that in the same Frigot was he made a publick Example for his Drunkennesse , having a Quarter Canne hanged about his Neck , and is since for that and his other wickednesse set on shore , or turned out or the said Ship , as appeareth by the Certificates of the Captain of that Friggot , and two other Captaines of Friggots hereunto annexed . And yet in the Cause and behalf of this Son of Belial , so full of lyes and falshoods in every particular , are the Innocent servants of Christ Oppressed and Afflicted , as if they were not fit to live , and after almost two months imprisonment lying on the ground , because they refused to confesse and be sorry for calling him Thief , which they never did , nor was there any one that made proof thereof to their faces , after their long and hard bonds , as aforesaid ; for provoking words to him the said G. Brookes ( as it is falsly alledged ) without a Tryall , are they fined 5 l. a piece , and committed to the House of Correction , till payment , and finding Sureties for their good behaviour . And not only so , but for refusing to take the Oath of Abjuration out of conscience to the Command of Christ Jesus ( none appearing to testifie to their faces that they suspected them to be Papists , or Popishly affected ) as an addition to the former , as if what hath been already expressed had not been enough suffering , they are told by the Bench that therefore to the North would they send to have their estates sequestred , according to the Proclamation ; and so in Prison they are judged to lye , till they pay five pound a piece , where they owe nothing , and their Estates to be sequestred , out of which they can only have money where withall to discharge it ; and whether this intended any other then a perpetuall imprisonment , let the reasonable judge . And that the abominablenesse of these illegall and oppressive proceedings may seem to have som cover in the Record of the Judgement given against them , without a hearing as aforesaid ; 't is inserted , who refused to be tryed by the Country , when as they pleaded to the Indictment not guilty ; and although his Answer was enough in Law , yet being demanded further , by whom they would be tryed ? they answered again and again , By you , the Bench , whom the Lord God of power hath set in Authority to judge righteously between man and man , and to put a difference between the precious and the vile , and to set the oppressed free , from whom we doe expect Justice , and Equity , and desire that our Accusers may be brought in , that we may have liberty to speak for our selves , and make our defence against the fals accusations laid to our charge . And upon what issue they pleased might the Court have put them ; for though they being asked by whom they would be tryed , gave no other Answer then hath been expressed : And for the Reasons aforesaid , could they be in Law , or equity , expected any otherwise to doe ; yet plead they did , and to Tryall they submitted , by the bench , whom they owned to be set in Authority by the Lord God of power to Judge righteously between man and man , &c. And desired that their accusers might be brought in , and their liberty to speak in their own defence , and had Witnesses in their own behalf ready , and from them expected an issue , according to equity , and Justice , and refused not to be tryed by the Country , but submitted to be tryed by those whom God had set in Authority to Judge righteously , and such Judgement is the Lords , for God is Judge , and no other Judgement can the Children of light put themselves upon , but his upon which as it rules man they put themselves , but not on the wills and lusts of men , as added or equall unto God , or joyned with him ; for man not guided by the ligh● of Jesus Christ , is blind , and dark , and erres in Judgement , and is as the Beast that perisheth , though even the wills and lusts of men in imposing sufferings upon them in their bodies , they doe not resist , as all parts of the Nation sadly testifie , and particulary the Town of Plymouth , and City of Exeter , and County of Devon , the black Habitations of cruelty , and persecuting of the Just . Nor is this the end , but rather the beginning of their sufferings , for the 16 of the said fifth Month called July , being removed from the common Goal in the Castle of Exeter , to Bridewell in Thomas Parish near Exeter , over and above the Order of Sessions , a Guard of Souldiers under the Command of Col. Coppleston High Sheriff of the County , who was formerly a Commander for the late King in the Wars against the Parliament , was placed upon them , with strict Warrant in writing , signed by one Joyce a Captain , to detain all such Prisoners who came to visit them , whom in the Warrant he in scorn calls Quakers ( giving the Prisoners aforesaid no other Name therein ) especially such as they should suspect to be such ; who having shut them up in a close dark room , where they lay on the ground many dayes , kept them close Prisoners , and with much violence intreated , and detained Prisoners , those who came to visit them , whether of the Town , or Country , and to relieve them with necessaries , though they were strangers in that place , and above two hundred miles from their outward Habitations ; yea such as looked in but at a hole where they lay , did they so use . And whereas there was a friend in the Town who came to see them , him they imprisoned , though he knew not of any Order for their close restraint ; and notwithstanding that he was then a Constable of the Parish , and a man known alwayes to be faithfull and active for the Common-wealth , and its Army , and of a godly and sober conversation ; whom also they sometime afterwards imprisoned again , for coming in to them , though he was there upon the perswasion of the Officer , who when he asked for them , being unwilling to goe in , told him he might see them freely without danger , and went in with him , and stood between the Souldiers and him ; but being there , private notice presently was sent to an Attendant of the Sheriffs , who Ordered his detainment , and being kept in Prison that night , the next morning he prevailed with the Souldiers to bring him before the Sheriff , who at first Ordered him to Prison again , but having heard him , released him with Threatnings , what he would doe unto him , if he came there once more . And a woman of Totnes in the same County , they kept two dayes and two nights on the Guard , for coming to see them . And though upon the cry of these their sore oppressions , several friends , to the truth from divers parts of the Nation came to see them , and to search whether , after all the blood that hath been shed , such sufferings could possibly dare to be exercised , amongst whom was some , who had been Members of the Army , and in places not of the least trust , and eminency in the Nation , men of activity , and service , and of unspotted integrity , and of considerable estates , as to the outward in the world , yet have they received the same uncivill , and barbarous usage , some of them have been threatned to be taken into Prison ; for being in the outward court , and speaking to them , others detained on the Guard , and to their Inns hath the Mayor of the Town sent his Officers to know their Names , as if they were some dangerous persons , and when they have asked , to see his Warrant , when his Officers have required them to come before him , a company of Butchers was got to bring them thither by force , in case they had refused , though when they came before him , he had nothing to say unto them , wherefore they were thus dealt with ; and some have been had up to the Castle , and kept in custody there , and searched , and others detained in their Inns , as they have lodged there passing into the country , and searched , and their papers taken from them , though onely of private concernment ; and when any friends have obtained liberty to see them , the Souldiers stand by to hear what they say . And lately seized them on all the papers of those two Prisoners , and took them away . And to this day are they continued Prisoners , and the Guard of Souldiers upon them , who Imprison friends as aforesaid , according to their pleasure , though divers of them confesse that what they doe is against their conscience , and that they know no law for what they doe , and that it is contrary to the liberty they have fought for , but they must obey the orders of their superiour Officers , or they shall be turned out of their places , and livelyhood : and even , when those cruelties have been exercised upon them , the Cavaliers in the same Prison , in custody upon the late Insurrections , have had no Guard upon them , nor their friends hindered from visiting them , and bringing them necessaries , and out of the Prison have they leave to walk to friends houses without any one to attend them , onely those two innocent servants of the Lord , who have been constant faithfull friends to the Common wealth , are thus guarded , kept close Prisoners , and dealt withall as is aforesaid , beyond the example of the highest offenders , whether of Thieves , Robbers , or Murderers , in that County , of which particulars could be instanced were it not too large for this short Relation . Nor during the time of their long Imprisonment ( to wit ) for near seven Months under this close restraint , and above seven weeks before at Plymouth , and the Castle of Exon , have their persecutors administred unto them , or caused any to take care that they had those accomodations that were necessary for men : but as if nothing else were intended , but the starving of them , and causing them to wear , and wast , and to dye in a miserable languishment , far from friends , and reliefe in the heat of summer , and sharp cold of winter , such hath been the cruell dealing with them , as hath been rehearsed without naturall affection , or common humanity , and contrary to all Law , and justice , and liberty , and the righteous ends for which the late blood hath been shed , and the many and solemn Ingagements made before , and to God , and this Nation . And had not some broke through their violence , and other difficulties , and resolvedly watched all opportunities to relieve them , nothing had been expected as to men , but that they had long since perished with famine , and necessity . If a man hath broken the Law it is something to him that the Law is to be known and the punishment that it inflicteth for the breach thereof , by which he understanding the extent of the Law , and having satisfied what it requires , may come to the end of his trouble . Or if a man suffer being innocent upon a pretence of a Law which he hath not offended , it is something to know what that Law is , and what it requires of those who offend it : But neither to have offended the Law of God , or the Nation ; but to have both broken on him even by those who are in Commission , as Ministers of the Law , for the protecting of the innocent , and punishing of the guilty , who thereby become themselves transgressours of the law , and lyable to the penalties thereof ; and yet neverthelesse being innocent to be by such punished as guilty beyond the direction of any law and contrary thereunto in long and cruell Imprisonments ; and when brought before the Bench to be denyed hearing and tryall according to law , and yet judgement to be given , wherein are exactions of such fines of other performances , for such causes expressed , as are utterly untrue , and the Imprisonment to continue till there be a satisfying thereof ; and such an Imprisonment as from it Appeals cannot be had to the Higher Courts for Justice , as House of Correction are , which are no Prisons in law , and therefore without the Cognizance of the Judges in the Circuits , or the Vpper Bench by Habeas Corpus , and which to satisfie a man cannot without an acknowledgement of guilt , and giving away the righteousness of his cause , which is to be prized above all things , will be accounted very hard , and grievous , even by every man , who seriously makes it his own condition , as indeed it is every mans ; for what is done to the injury of one mans liberty , is done unto all : But to have hereunto added guards of Souldiers , who have fought for liberty with whom , and in the same cause of liberty and justice a man hath ingaged his life , and what is dear to him , in the time of peace , after that cause hath prevailed , by such as have drawn the sword , and been in command against it , and by Souldiers who formerly were the reliefe of the oppressed , to be oppressed , and kept close Prisoners from friends and accomodations ( contrary to the Law ; for in no case whatsoever doth it require a close Imprisonment , but provides against it ) in a strange place some hundreds of miles from his outward being for many Months together , in heat , and cold , of which he can understand no end , as he can know no reason for their so doing , and during all this time , having not so much as an accuser brought to his face , nor he heard in his own defence , against the manifold false accusations , and shiftings from one lye to another , as the pretence of his sufferings , and such friends as come to visit him , whether from far , or near at hand , citizen , or stranger , violently to be intreated , and detained in Prison , yea for but looking in at a hole where he lyes : and if any obtain leave to see him , not to be permitted to speak with him without a Souldier by to hear what is said , and to have his Friends searched , and his , and their Papers , and Letters of private concernment only taken away , as if there were some dangerous treason by him designing , though he stands onely a Prisoner of innocency , and never had any such thing layed to his charge , when as at the same time , and at the same Prison those in custody , who have been Cavaliers , and clapt up , as having had to doe in the generall Insurrection , have had no Guard upon them , but liberty of Friends , and accomodations , and of going forth to their Friends houses , without so much as a Keeper ; and during this long and close Imprisonment to have none appointed by those who cause him so to be kept to take care of him , and to administer the reliefe that is fitting to a man , nor to have any reliefe to be administred to him , by such , or in such a way , would be esteemed highly oppressive , and unsupportable , even by the chiefest of their Persecutors , were it , or did he make it his own condition , and the soule of every English man , would it greatly afflict who retaines the sence of another mans condition , as of his own , and is not blinded with prejudice , and hurried with rage , and madnesse by the Prince of the Aire , who rules mightily in the children of Disobedience , beyond bowells and naturall affection . And this is the case , and this is the condition of these two innocent servants of the Lord , who having all their dayes been seeking after the Lord , and walking in that which is called good conscience , and Godlinesse , and having at length through the riches of that free love of God in Jesus Christ , come to find what they had so diligently sought for , even Eternall life , which is in the Son , and to witnesse it in their measures , and in the light of Jesus Christ , by whom the world was made to comprehend and see where all professions and people are , who know not nor believe in the light , ( to wit ) Jesus Christ the light of the world , who lighteth every one that cometh into the world , nor doe witnesse the life of Jesus made manifest in them , as by the light they have been brought to see it in their owne particulars ; and knowing the terrours of the Lord , out of bowels of love to the precious soules of people , which are eternall , and at the command of the Lord have left their Country , and Relations as to the outward in the North , and travelled for their sakes to shew unto them what they had found , and tasted , and seen , and handled of the word of life , that so their soules might be saved in the day of the Lord Jesus ; and being come thither , did no other thing , then to meet in the fear of the Lord , with friends to wait upon him , and to declare the truth of the experience of what they had found of the free grace of God , which brings salvation , manifested in them , provoking them unto love , and to good works according to the Scriptures of the Prophets , and Apostles , and exhorting to holinesse , and the things that are eternall , as the day approacheth from the measure of the life of God , which they had received , as the Spirit gave them utterance ; out of which meetings they were taken contrary to the practice of the Church of Christ , and the example of the Saints in the Scriptures , and the instrument of Government ; and dealt withall as hath been mentioned : And which indeed is hardly to be believed ; but hath been said , is true , for no other thing , but as aforesaid , have they done , or that is not according to the righteous Law of the holy God , which shall be answered with that in every mans conscience . And to make appear truly to the contrary , are all men here openly charged , who can , even their greatest adversaries , because of whose cruelty , and oppression , and to manifest what it is , this Relation is undertaken . Neverthelesse through the power of the Lord , in whom is everlasting strength , whom they witnesse , and for whom they suffer , they glory in tribulation , and stands over the heads of their greatest enemies , who puffe at them , knowing , that he who shall come , will come , and will not tarry , when their Testimony in sufferings is finished , for the Seeds sake , and the glorious Gospel of our Lord Jesus , for whom they suffer in bonds , and are ready even unto the death , from the hands of those , who professe him as dying at Jerusalem , and yet crucifie him in his truth , & members , and have the generation of their forefathers from the beginning : And then neither Guards nor Gates shall be able to keep them ; For our God is King over the whole Earth , and his Kingdome is begun to be set up , and to him whom man despiseth , to him whom the Nation abhorreth , to a servant of Rulers Kings shall see and arise , Princes also shall worship , because of the Lord who is faithfull , and the holy one of Israel which hath chosen him , saith the Lord , the Redeemer of Israel , and his holy one , who commandeth deliverance for Jacob ▪ and Kings shall be thy nursing Fathers , and their Queens thy nursing mothers , they shall bow down to thee with their faces towards the earth and lick up the dust of feet , and thou shalt know that I am the Lord , for they shall not be ashamed that wait for me . The sons also of those that afflict thee , shall come bending unto thee , and all those that despised thee shall bow themselves down at the soles of thy feet , and they shall call thee , the City of the Lord , the Syon of the holy one of Israel . Whereas thou hast been forsaken , and hated , so that no man went through thee , I will make thee an eternall excelency , a joy of many generations . Thou shalt also suck the milk of the Gentiles , and shalt suck the breasts of Kings , and thou shalt know that I the Lord am thy Saviour , and thy Redeemer , the mighty one of Jacob ; For thus saith the Lord , even the captives of the mighty shall be taken away , and the prey of the terrible shall be delivered : for I will contend with them that contendeth with thee , and I will save thy children , and I will feed them that oppresse thee with their own flesh , and they shall be drunken , with their own blood , as with sweet wine , and all flesh shall know that I the Lord am thy Saviour , and Redeemer the mighty one of Jacob . And the Nation , and the Kingdome , that will not serve thee shall perish , yea , those Nations shall be utterly wasted . Therefore hear now this thou afflicted and drunken but not with wine , Thus saith thy Lord , the Lord , and thy God that pleadeth the cause of his people , behold I have taken out of thy hand , the cup of trembling , even the dregs of the cup of my fury , thou shalt no more drink it againe ; But I will put it into the hand of them that afflict thee , which have said to thy soule , bow down that we may goe over , and thou hast layed thy body as the ground , and as the street to them that went over . A Testimoniall of severall honest men of Plymouth , concerning the meeting aforesaid , and the passages thereat , upon which is laid the pretended ground , and cause of the sufferings of Miles Halhead , and Thomas Salthouse , at which they were present . FOrasmuch as we are concerned in the sufferings of our dear Friends Thomas Salthouse , and Miles Halhead , who have been kept close Prisoners in and near the City of Exeter almost six Months contrary to equity , and justice , they having not broken the least clause of any Law , we think it necessary to give a briefe Relation of the state of their Sufferings . After some trouble , and difficulty , which the said Thomas Salthouse , and Miles Halhead indured in coming to Plymouth , May 16. 1655. they came safe to Plymouth , where then had severall Meetings with most of us , and the first day of the week following , we had a Meeting which was appointed by us at John Harris his house , a little out of the Town , where both our Friends spake in the forenoon , and afternoon , and were approved of by those that heard them , there being no lesse then thirty persons of the company in the afternoon , that came out of novelty to hear them , amongst whom was one George Brooks a Priest belonging to the Nightingale Friggot , who is since turned out of the said Friggot , for his deboyst conversation , who ( after Miles Halhead and Thomas Salthouse had left speaking ) took upon him to speak to the people , highly approving of what our Friends had spoken and exhorted the people to perseverance , telling them they must expect to suffer persecution ; he began with this text ( as they call it ) Take heed that ye receive not the grace of God in vaine , but he being comprehended and seen in the Light , after he had spoken , & ended without any interruption Thomas Salthouse entred into some discourse with him , telling him , that he had spoken many good words , and faire speeches ; but asked him , whether he lived the life of what he spoke ; and one standing by told him that he had spoken of a Trinity , and there was no such Scripture ; but he obstinately persisted , affirming that it was the Scripture phrase : And after their dispute was ended , Thomas spake againe to the people some few words , in which he used this Scripture , Let him that stole , steal no more ; and this also , He that entreth not by the door , but climbeth up some other way , the same is a Thief and a Robber : but the other of our Friends namely Miles Halhead spake not one word to the Priest , either about the Trinity , or any thing else , who yet lyes in Prison under colour of disgracefull provoking words he should speak to the same Priest George Brookes at the same meeting . Now we testifie to all to whom these may come , that we have here truly declared , and manifested the very utmost that was spoken , or acted by our said Friends , while they were in Plymouth that might occasion to say , that either they denyed the Trinity , that they gave provoking language to G. Brooks , or any other , or that they disturbed any Ministers or Christians in their Assemblies : but we rather judged our selves disturbed in our Meeting by such a deboyst person , as the Priest was known to some of us to be . The third day of the week following , May 21. we had another Meeting appointed by us at Robert Caryes house in the Town , where the Constables came , and by a Warrant from the Mayor of the Town took our said friends Miles Halhead , and Thomas Salthouse , and a friend of Bristoll , and carryed them to the Mayors house , who after a little talk with them , sent them to the Prison at the Guildhall , where they were kept till the next day , and then were brought forth before the Mayor , Magistrates , and Counsell , and severally examined , and all that were their friends were drawn out from the rest of the multitude , and by the Constables turned out of the Hall , & not one suffered to be present , at their examination ; after they had examined them about three houres , the Friend who spake not to the people was set free , with charge to be gone home , and the other two were again committed to Prison , where they kept them near a week , and sent them to Exeter Goal , where they remained untill the Sessions and were afterwards removed to Bridewell in Thomas parish , without the City , where they now remaine close Prisoners . Now whether their Actions above truly related , have deserved such hard measure , let all who have understanding judge , to whom we shall leave it : But as for our parts , we are fully satisfied that these their sufferings have turned , and yet more abundantly shall turne to the furtherance of the Gospel , it being known to most of the Inhabitants of Plymouth that this here related is the utmost for which they are imprisoned , & how many are ashamed of the injustice of it , we shall not now further mention ; but subscribe our names . Nicholas Cole . Richard Smith . Ralph Fogg . John Harris . Anthony Todde . Edward Dyer . Arthur Cotton . Robert Cary . John Martindale . Richard Lepincote . Plymouth , 12. of the 9 Month , or Nov. 1655. The Testimonies of the Captaines of the Nightingale Friggot , and of the Nantwich , and of the Constant Warwick , concerning the deboyst , filthy , and drunken conversation of George Brooks Priest , or Clerk , with the reasons wherefore he was put on shore , or turned out of the said Friggot . I Having been formerly desired to relate upon what account that Mr. George Brooks Chaplin of the Friggot , and under my command was put on shore ; because he was a busiy body , and disturbed the whole Ships company . Secondly , being on shore , it was his common practice to abuse the creature in such sort , that he was drunken , voyd of good reason , that he would abuse any one that came in his company by ill language , besides the abuse of himselfe and the good creature , daily complaints coming unto me both aboard , and on shore . Therefore knowing him to be a deboyst fellow , and not fit for that imployment , therefore I put him on shore , and I dare own it , who shall ever call me to question , witnesse my hand . Robert Vessay . MR. Brookes being formerly with me in the Nightingale I found him to be very idle , and continually drunk , which once made me to put a quarter Can about his necke , whereunto I suscribe . John Jeffery , Captain of the Nantwich . THe person above mentioned I have seen drunk at shore , in testimony whereof I have set my hand . Richard Potter , Captaine of the Constant Warwick Frigot . A true Copy of the Warrant by which they were sent to the common Goal in Exeter , from the Prison at Plymouth . Devon . JOhn Page , Merchant , Maior of the Burrough of Plymouth in the County aforesaid , and one of his Highnesses Justices of the Peace within the said Burrough . To the Keeper of his Highnesses Goal at Exon Castle , or to his lawfull Deputy in that behalfe , greeting . I send you herewithall by the bearer hereof , the bodies of Thomas Salthouse late of Drugglibeck in the County of Lancaster husbandman , & Miles Halhead late of Kendal in the County of Westmorland , lately apprehended here , as disturbers of the publick peace , and for divers other high misdemeanours against a late Proclamation prohibiting the disturbing of Ministers , and other Christians in their assemblies , and meetings , and against an Ordinance of his said Highnes the Lord Protector and his Counsel lately made against Duells , Challenges , and all provocations thereunto , who have refused to give sufficient security for their personall appearance at the next general Sessions of the Peace to be held for the County of Devon , and in the mean time to be of good behaviour against his Highnesse the Lord Protector , and all his liege people . These are therefore in his said Highness his name to will , and command you that when the bodies of the said Thomas Salthouse and Miles Halhead , shall be unto you brought , you them safely detain , and keep them untill by due course of law they shall be thence delivered , hereof fail not at your perill . Given under my hand and seal of Plymouth aforesaid , the 28 day of May , in the year of our Lord God 1655. John Page , Mayor . The Answer of Thomas Salthouse , and Miles Halhead , to the above written Warrant . A True Copy of a Miltimus , by which we Thomas Salthouse and Miles Halhead are committed to the Goal at Exon. by John Page Mayor of Plymouth , with Answers in defence of the truth , to the false accusations cast upon us , to make truth odious ; but for Sions sake we cannot hold our peace , and suffer lyes to goe for truth . First Accusation . Disturbers of the publick Peace . ANswer . The Accusation is false , for we have not disturbed the publick peace , nor have we fellowship with any such as break the peace , but have freely declared the way that leads to peace , and doe desire that Grace and Peace may be multiplyed publickly to the ends of the earth , and that all the occasion of strife and envy may be taken away , and that the feet of them that are running on in the broad way that leads to destruction , may be turned into the way of peace . The second Accusation . For divers other high misdemeanors against the late Proclamation , by his Highnesse the Lord Protector , prohibiting the disturbing of Ministers , and other Christians in their Assemblies and Meetings . ANswer . The breach of this Proclamation we charge upon thee , who when we were assembled , and met together in a friends house to wait upon the Lord , as hath been the practice of all Christians in former Ages , and which the Law of this Nation doth allow . Thou sents the Constables with a Warrant from thee , and fetchest us out of the house from among our friends , and broughts us two before thee , and thou saidst thou hadst not time then to examine us , but sents us to Prison . Here let all people that love the light , whose eyes are open , judge , whether we or our accusers have broken and transgressed this Proclamation , which we , and our friends claim our priviledge in , we being free born men , and friends to the Common-wealth , and have disturbed none in their Assemblies , nor were we at any publick meeting that thou canst charge upon us , but amongst our own friends , as many can witnesse for us if they may be heard . And here we charge upon thee that which thou callest misdemeanours , for we are clear in the thing , and what is charged upon us here , is false , as many can witnesse that our demeanour hath not been disorderly , nor contrary to the Lawes of God , nor the Lawes of this Nation . And although the word diverse be mentioned , yet none in truth can be laid to our charge , nor proved against us . The third Accusation . Against an Ordinance of his Highnesse the Lord Protector , and his Counsell , lately made against Duells , Challenges , and all provocations thereunto . ANswer . This Accusation against us , is falsly charged upon us ; the Act we own , and the Magistrates sword of Justice we own , which is for the punishment of evill doers , and the incouragement of them that doe well . Our weapons are not carnall , but sprituall , nor have we challenged any man , nor done violence to any , nor provoked any , nor used any other language then Scripture holdeth forth , as Thee and Thou to a particular person , whether he be King , Priest , or Prophet , Judge , or Justice ; and if any be offended by this , or provoked by it , let him speak , or write the unlawfullnesse of it ; for against fightings , quarrellings , challenging , and provoking one another to wrath by corrupt communications , doe we declare freely , knowing the ground of it ; for where envying and strife is , there is confusion , and every evill worke . The fourth Accusation . Whereas Thou sayest , We have refused to give Sureties for our personall appearance at the time and place mentioned . ANswer . Let the light of Christ in thy own conscience judge Thee , and witnesse against Thee , for us , and for our friends that can bear us witnesse that sufficient Security was proffered to Thee for our Appearance ; but to make thy selfe manifest , and thy Counsellors , how hast thou written these lyes in the name of the Lord Protector , and strengthned thy self to accuse the Innocent , by using his name ; but to the Children of light is thy deceit discovered and laid open . The fifth Accusation . And whereas thou sayest , In the mean time to be of the good behaviour . ANswer . We doe affirm before Thee , and all the word , that we are of the good behaviour , and seek to be at Peace with all men ; and we know that in the truth you cannot charge us with any evill behaviour , or that we walked disorderly amongst you , wherefore be witnesse against thy self , for out of thine own mouth Thou shalt be judged , for that thou hast charged upon us , we are not guilty of , as many can witnesse for us . And under these lyes , and false Accusations doe we lye in Prison at Exon in Devon . whose names are Thomas Salthouse . Miles Halhead . Whom the world scornfully calls Quakers . The Copy of a Warrant aforesaid , with the Answer above written to it was given in to the hands of General Disbrow , at Plymouth , with this following Testimony to the truth thereof . WE whose names are hereunto subscribed doe testifie , That the severall particulars in this Answer made by our friends , are true ( to wit ) That they did not at all disturb the publick peace . Nor were they at any other Meeting ( but that which was appointed by us ) to disturb any Ministers , or other Christians , in their Assemblies and Meetings ; Nor are they guilty of any Challenges , Duells , and Provocations thereunto in the least measure , whilst they were amongst us . And as for their refusall to give security , two of us , whose names are Robert Cary , and Arthur Cotton , had given security to the Mayor , by entring into Recognisance for their appearance at the next Sessions , the day before their sending to prison , but that the Town Clerk made it void the next day , pretending it could not be according to Law . Ralph Fogg . Arthur Cotton . Robert Cary . Richard Smith . Anthony Todde . John Harris , the younger . Thomas Faulkner . Nicholas Cole . John Martindale . Richard Lepincote . John Harris , the Elder . The Copy of a Letter from the Mayor of Plymouth , to Generall Disbrow , concerning Miles and Thomas . Plymouth , 1 June , 1655. Right Honourable ; CAptain Hatsell hath communicated to me what you rote him in reference to those two men Thomas Salthouse and Miles Halhead , of whom and of their imprisonment your Honour had heard something from some persons of this place , and received a copy of a Letter which they sent me . By the inclosed copies of their Examinations your Honour will see some part of the cause of their confinement , which was on their refusall to give Bayle for their appearance the next Generall Sessions to be held for the County of Devon , they being as I conceive , offendors within the late Ordinance of his Highnesse the Lord Protector and Counsell , made against Duells , Challenges , and all provocations thereunto , and also his Highnesse his late Proclamation against Quakers , and they still refusing to give Bayle for their appearance as aforesaid , went from hence to the Goal at Exon. on Tuesday last . Indeed Sir , their carriage here was not becoming men , much lesse Christians , and besides their contempt of Authority , and all the while they were in Prison , they never sought God by prayer at any time , nor desired a blessing on any Creature they received , or gave thanks for them ; and these very men were about two months past , taken up by Collonel Coppleston High Sheriff of our County , and after 14 dayes restraint were sent away by him for Taunton , from Tithing to Tithing , as by their own Examination , and they shew no occasion they have to come to these parts . They are by profession Quakers , but Husbandmen by their calling ; one of them is a Lancashire man , the other of Westmorland , and they left their Families , Relations , and Callings about three Months since , as they say , and doe net work , nor employ themselves in their Callings , to procure themselves a livelihood : but wander up and down in all parts , to vent their wicked Opinions , & discover their irregular practises in the breach of Peace , & disturbance of good People . Indeed Sir they hold many sad Opinions , destructive to the true Religion , and Power of godlinesse . I have hereby according to my Duty given your Honour an account of what passed here in reference to these men ; I could say much more in reference to their Examination , and discourse with them , but I fear I have already trespassed upon your Honours patience , in the perusal of these lines , and humbly desiring your excuse for giving you this trouble , and doe most thankefully acknowledge your Honours continued favours to this place , and for which we stand very much obliged , desiring your Honour still te retain such an Opinion of us , as those that desire to doe nothing unbecoming Christians , and persons that desire the welfare and peace of this Common-wealth , and Government , and shall ever labour to appear Your Honours very humble Servant . JOHN PAGE , Mayor , for my Self , and Brethren . THis is the second time this Mayor hath affirmed this abominable lye under his Hand and Seal , notwithstanding that two sufficient men of the Town of Plymouth had entred into a Recognizance before him for their Appearance , which the next morning he denyed to give under his hand as he had promised , and voided the Recognizance , the Town Clerk saying it would not stand in Law , and sent them to Prison . And here as he twice chargeth them for refusing to doe that which they had done before him , and which he had refused to deliver them under his hand according to his promise , and made voyd as the cause of their imprisonment , so he committed them to Prison for refusing to doe that which the Town Clerk said would not stand in Law , and so according to what he affirmed , was contrary thereunto . Canst thou who doest such things as these blush ? Is it not hereby apparent that cause is sought for , and made where there is none to destroy the innocent ? What the measure wants of filling , with false Accusations , that the Indictments meaning , and this Mayors conceiving shall make up to cause the righteous to suffer . Where is that late Proclamation intituled against Quakers ? There is one against disturbing of Christians in their peaceable Assemblies , and there is the 37 Article of the Government , which saith , That all that professe faith in God by Jesus Christ , shall not be restrained from , but be protected in the profession of the faith , and exercise of their Religion , &c. Both which thou hast broken , in sending thy Officers , and taking them from their peaceable meetings of Christians waiting on the Lord , by thy Warrants . The Law forbids the reproaching of any , and all evill speaking , as evill doing , yet this Mayor who calls himself a Minister of the Law , reproacheth the Servants of the most high God , who fear before his presence , and tremble at his word , as the holy men of God have done from the beginning on Record in the Scriptures , with the name of Quakers , and intitles the Generation of those who seek the face of the Lord , with the name of Quakers ( which he so reproacheth ) by profession . What difference is there between a calling and profession ? Is coming to Plymouth in obedience to the movings of the Lord , to visite friends , and to speak to them the words of eternall life , to Preach the everlasting Gospel , and to exhort them to love , and good works , according to the Scriptures of truth , no occasion ? shewed they not this as the occasion of their coming thither ? and is it not a lawfull one ? And have they not there many seals of their Ministry , who by it are turned from darknesse to light , and from the Kingdome of Satan unto God ? How can they employ themselves in their callings of husbandry , when kept in Prison ? how can they return to their Families , Relations , and Callings , when thus detained , as they were at first hindred in their Journey on their lawfull occasions , and are still by Thee ? Doest thou complain of them for not doing that which by imprisoning of them thou hast made impossible ? Did they want a livelihood before they were laid hands on , or do they now , though it 's neer nine months since the time of their commitment by thee ? Did they ask any thing of thee , or of any one else ? wast thou or Plymouth burdened , or made chargeable by ? or had not the Town the advantage of their expence for themselves and Horses , and the friend that was with them ? how knowest Thou that they want a livelihood ? or hast Thou or thy Generation administred to them , or to their Families , and Relations during near nine months of restraint , and six of them in a close imprisonment without a cause , in a strange place 200 miles from their outward Habitations , whereby they are kept from imploying themselves to procure a livelihood for themselves , Families , and Relations ? Is riding the strait Road from Bristoll to Plymouth , lying at the best Inns , and paying for what they have for themselves and Horses , a wandring ? Thinkest thou what the Law calls wandring , is not known , and how much thou hast broken the Law upon them , and what penalties thou art under for so doing , and art thou sure thou shalt never be called to an account , deceive not thy self ? May not a man travell where he will in times of peace , paying for what he hath , and behaving himself peaceable ? what if they had come onely to see the Town of Plymouth ? Make it thy own case , wouldst thou not judge it hard measure for them to doe to thee , as thou hast done to them ? Art thou not ashamed of lying , to say they wandred in all parts , when they travelled the direct Road ? Or callest thou the going about to Preach the Gospel , a wandring ? Did not the Apostles and holy men of God doe so , and yet were they not as hardly thought of , and reviled by those of thy Generation then , as these are now by thee , and those of the same Generation , and as wickedly persecuted , by reason of whose cruelty they wandred in Desert , in Mountaines , in Dens and Caves of the earth , being destitute , afflicted , and tormented , of whom the world was not worthy , as these doe by thine , suffer imprisonment and as is afore mentioned . What are their wicked and sad opinions , destructive to the true Religion and power of godlinesse , that ( as thou sayest indeed Sir ) they hold and have vented in all parts ? What are their irregular practises in the breach of peace and disturbance of good people , that they have discovered ? they are yet to name that are indeed so . But thou hast in this Letter , and thy Warrant , and thy whole carriage towards these innocent servants of the Lord vented , and manifested thy sad opinions , conceivings , and actings , and discovered thy irregular practises ( though thou art in Commission to doe Justice , and wouldst be esteemed as a Magistrate ) in the breach of the peace , and disturbance of good people , to give an account hereof to Generall Disbrow , thou doest not blush to say to him , it is thy duty , on whose patience and Justice , as bearing the sword of God against evill doing , thou mayest well fear thou hast trespassed , and beg excuse for thy trouble , and for thy self and Brethren desire by thankfully acknowledging his former favours , to retain such an opinion of you , as those that desire to doe nothing unbecoming Christians , and persons that desire the welfare and peace of this Common-wealth , and Government , when under thy hand , and as aforesaid , against the innocent thou hast so plainly manifested the contrary , and yet for thy self and Brethren art not ashamed of him to desire it , who is in Justice , you have obliged to visit the more your transgressions upon your heads by reason of the ill use you have made of his former favours , in acting contrary to the welfares and peace of this Common-wealth , and Government , and so unbecoming Christians , in disturbing good people , and oppressing the innocent , and in belying and slandering them when you have so done ; and in considerations of his favours ; and neverthelesse to his face , when you have so offended , to wipe your mouth , as if you had none iniquity , & in confidence to entreat him to understand you as aforesaid . Now to that of God in thy conscience , and in the consciences of thy Brethren , and of all who shall read this Relation , whose carriage was not becoming men , much lesse Christians , theirs , or thine , and thy Brethren , and who contemn Authority , and despise Dominion , and discover their irregular practises in the breach of the peace , &c. Thou , and thy Brethren , who being intrusted as Ministers of the Law , thus break the Law , or those who being innocent have the Law thus broken upon them by thy self and brethren . The Magistrate of God is a praise to him that doth well , & a terror to the evil doer , Rom. 12. And he that breaketh the righteous Law , on him the Law is added , as a contemner of Authority , and a Transgressor , and Transgression , especially such as this is , tendeth to the destruction of the Nation , and is a reproach to any people . And who hold many sad and wicked opinions destructive to the true Religion and power of godlinesse ; they are thee , who doest thus act and write , and art not come so much as to the bridling of thy tongue , and so all thy Religion is vain . And if thou wilt not yet take shame , behold these lyes and false Accusations in this one Letter of thine , to murder the innocent , set in Order before thee . On their refusall to give Bayle for their appearance the next Generall Sessions to be held for the County of Devon . One — And they still refusing to give Bayle for their appearance as aforesaid , Two — Indeed Sir , their carriage here was not becoming men , much lesse Christians , Three — And besides their contempt of Authority , Foure — All the while they were in Prison , they never sought God by prayer at any time , Five — Nor desired a blessing on any Creature they received , Six — Nor gave thanks for them , Seaven — And they shew no occasion to come to these parts , Eight — But wander up and down in all parts , Nine — To vent their wicked Opinions , Ten — And discover their irregular practices in the breach of the Peace , and disturbance of good people , Eleven — Indeed Sir they hold and vent many sad Opinions destructive to the true Religion , and power of Godlinesse , Twelve — And let these convince thee , and give judgement against thee , that thy tongue is bent like a Bow for lyes , and art not valiant for the truth upon earth , but proceedest from evill to evill , and knowest not the Lord : And all lyars shall have their part in the lake that burneth with fire and brimstone , which is the second death , Rev. 21. And the Devil is the Accuser of the Brethren , Rev. 12.10 . And false Accusers are they who make the dayes perillous , 2 Tim. 3.3 . And the Lord shall cut off all flattering lips , Psal. 12.3 . And he that respecteth persons committeth sin , and is convinced of the Law as a Transgressour , James 2.9 . And the wages of sin is death , Rom. 6.53 . And woe unto them that call good evill , and evill good , and put darknesse for light , and light for darknes , Isa. 5 20. And blaspheme that worthy name by which the children of light are called , James 2.7 . And of these things are thy Letter made up , and these things are found on thee , and the judgement cannot be avoyded , for the Lord is righteous , and not one jot or tittle of his word shall passe away , and thy soule is precious . Therefore turn within , and consider thy condition , and repent whilst thou hast time , before thou goest into the Pit , and it be sealed on Thee , out of which there can be no redemption . The Answer of Miles Halhead , & Thomas Salthouse , to the Accusations in the aforesaid letter . John Page Mayor of Plymouth . WE have seen a copy of a Letter , which we hear you sent to Major General Disbrow , in reference to us , Thomas Salthouse , & Miles Halhead , wherein thou hast manifested thy self to the children of light to be of the same generation , by thy flattering of him in feigned humility , and thy rayling accusations against us , we say , to be of the spirit of Tertullus , Acts 24. who accused and informed the Governour against the Apopostle Paul , to be a pestilent fellow , &c. And so thou hast laid open thy Ignorance , in imprisoning ; us , because thou conceivest we are offendors , which indeed is nothing but thy conceiving ; and thou sayest , The cause of our confinement is because we refused to give Bayle to answer at the Sessions . Here be witnesse against thy self , and for us , that we refused not to give Bayle , but had sufficient men , Robert Cary , and Arthur Cotton , which thou wast content to take , and we were willing to appear upon thine own conditions , that if we were any way disabled to come , either by sicknesse , or any other restraint , we being to goe out of the County , thou promised us , that a Certificate from the next Justice of the Peace , where we were so disabled , should set our Recognizance void , and clear us , and our friends were willing to ingage for us . And the next morning when we came to receive it under thy hand , according to thy promise , thou there refusedst to give it , and the Town Clerk said it would not stand in Law , which is like to thy Letter thou sentest us to Exon Prison , and so because thou conceivest we are offendors , doe we suffer ; but thou makest thy conceiving a Law , to imprison us by . And further thou hast manifested thy enmity , and persecuting spirit in what thou witnessest falsly against us , that all the while we were in Prison , we neither sought God by prayer , as thou sayest , nor desired a blessing of God on any Creature that we received , nor gave thanks for them . Here let thy mouth be stopped , and for shame proceed no further in thy false Accusations , to render us , and the truth odious ; for besides the witnesse of God which is true , and greater then the witnesse of man , many in Plymouth can witnesse against thee in this thing , that joyned with us in spirit , being moved severall times in prison , and out of prison , to goe to prayers , and to give thanks for the blessing of God that we received . And further thou sayest , We wander up and down in all parts , to vent our wicked Opinions , to the disturbance of good people . Here thou hast vented forth thy malice , out of the spirit of bitternesse against us , to make us appear odious to good people , if they will lend an ear to thee , for wicked Opinions we doe deny . And we have not disturbed any good people , neither have we wandred in all parts , as thou sayest , but came the straight Road from Bristoll to Plymouth , and were chargeable to none in our Journey , but lay at the best Inns where we came , and paid for what we had need of , for both our Horse , and our selves . And again thou sayest , Indeed Sir they hold many sad Opinions , destructive to true Religion , and power of godlinesse . We say indeed , if thou hadst the true Religion , thou would have power over thy tongue , but thou hast manifested thy Religion to be in vain , and thy ignorance both of the true power , and also of the form of godlinesse , for godlinesse is a mystery , and he that hath the form , and not the power , from such we turn away ; and with such as have the power and life of what they professe , have we fellowship in the light , which hath no fellowship with darknesse , neither with such as walk disorderly , and contrary to the light of Christ , who bringeth peace on Earth , and good-will towards man . And we never contemned thy Authority as a Magistrate , neither doe we slight the Generall Disbrow , whom thou desirest to have a good opinion of thee , who hast made thy conceivings , and thy will a Law , to imprison us by , though we have transgressed no Law , but to the Children of light thou art discovered , and thy deceit laid open . He that hath understanding let him read . And this we have written to thee , in reference to that thou writest to General Disbrow , for thy self , and thy Brethren , not rendring to thee , nor thy Brethren , rayling for rayling , but in the spirit of love , and meeknes , we exhort you all to repent , and fear to offend the Lord , and the least of them who believe in his name , lest he come in a day when you are not aware , and cut you off in a day when you are not aware , and cut you off , and you be numbred amongst the transgressors , and have your portion amongst them which make war with the Lamb , and the Saints and Servants of the most high God . This is the day of your visitation , while you have time prize it . From us who are friends to your soules . Thomas Salthouse , Miles Halhead , prisoners in Exon Gaol . A Copy of an Indictment Exhibited against , and read to them at the Sessions . THe Jurors for his Highnesse the Lord Protector of the Common-wealth of England , Scotland , and Ireland , and the Dominions thereunto belonging , upon their Oaths doe present , That whereas by an Ordinance of his Highnesse the Lord Protector , and his Counsell , bearing date the 29 day of June , in the year of our Lord , One thousand six hundred fifty foure , for preventing of Duells , and all occasions of Challenges and Quarrells , and using any disgracefull provoking words , or gestures tending to that effect , it was Ordered , That no persons whatsoever should from and after the publishing of the said Ordinance , use any provoking words , or gestures , whereby Quarrells or Challenges may arise , as by the said Ordinance may more at large appear . Neverthelesse Thomas Salthouse late of Druggly beck in the County of Lancaster , Husbandman , and Miles Halhead of Kendall in the County of Westmorland , Husbandman , not fearing nor regarding the said Ordinance , and the penalty therein contained , after the publishing of the said Ordinance , to wit , the twentieth day of May , in the year of our Lord , One thousand six hundred fifty and five , at Plymouth in the County aforesaid , in the presence and hearing of divers honest persons of the Common-wealth of England there then being , did use divers disgracefull provoking words , and gestures , to George Brooks , Clerk in the Nightingale Friggot , he being then opening and declaring unto the said persons , a certain place of Scripture wherein the said George spake something of the Holy Trinity , to wit , Thou , the said George Brooks meaning , lyest in saying there were three persons in the Trinity , we doe deny , there is no such thing , but thou art a deluding spirit come to draw away the hearts of the people from God . And farther they the said Thomas Salthouse , and Miles Halhead did further speak to the people then present , that they should not hearken to the said George Brooks , for that he was a Thief , and was come with a lye in his mouth , and had stollen what he had from others , and had it in his hand , poynting to the Bible which was then in the said George Brooks his hand open . And further did say it was a lye which the said George Brooks had brought , and other harmes to the said George Brooks then , and there did , contrary to the form of the said Ordinance , against the peace publick . Thomas Salthouse , and Miles Halheads Answer to this Indictment . BEing that we were not permitted to speak for our selves , when this Indictment or Bill was read to us in the open Court at the Generall Sessions , holden at the Castle of Exon. upon the 12 day of the fifth Month 1655 , but by the Justices there in Commission , the Goaler was commanded to to take us away . So to make our defence for the truths sake , we are constrained to write something in Answer to the substance of it : The sum of it is , To make us Offendors in an Act made against Duells and Challenges , and the like , by the Lord Protector and his Councell ; and you say , We not fearing or regarding the said Act , and the penalty therein contained , did use divers disgracefull and provoking words to George Brooks Clerk of the Nightingale Frigot . To which we Answer . THe fear of the Lord which is the beginning of wisedome , hath taught us to regard and honour all men in the Lord , and that Act we own , which is made against quarrelling , and fighting , and cursed speaking , which is the fruit of the flesh , and that the Magistrates bear not the sword in vain , but adds the penalty to the transgression of it , and not to add the Law where there is no transgression proved . And we doe declare , and many can witnesse , that unlesse you call the Scripture disgracefull words , there was none spoken to him by us . And we doe affirm , that one of us did not speak one word to him , and yet we are both accused and imprisoned , and if this be the penalty of the Act , that if one man offend , two must suffer , let all that know the Law of England , with moderation , judge ? And whether discoursing of the Scripture be a transgression of that , yea or nay ? For what was spoken , many of our friends of Plymouth , which you confesse to be honest people ▪ that are friends to the Common-wealth of England , did hear us , you say . Yet might they not be permitted to hear us examined before the Mayor and Magistrates of Plymouth , upon the 23 day of the third month , in the Common Hall in the presence of neer one hundred people ; and all our friends that heard the discourse , and know the truth of it , were put forth of the Hall , and the door kept fast . And we desired , that if either man or woman had any thing to lay to our charge , they might then speak . But we never had our Accusars brought before us , that we might see them , or hear them speak . And for that George Brooks spake concerning the three persons of the Trinity , these words was spoken by one of us , I know no such Scripture that speaks of the three persons in the Trinity ; but the three that the Scripture speaks of , the Father , the Son , and the Holy Ghost , and these three are one . And the Baptism by one Spirit , into one body , and the Father , the Word , and the Spirit , the Scripture declares to be one ; and he that hath the Son , hath the father also . And this we doe own , he that can receive it , let him . And no such word was spoken by us , as calling him a deluding spirit , and therefore the Accusation is false : Neither did we say that he came to draw away the hearts of the people from God , as you say ; for he stood up , and vindicated what we had declared , to be truth , and that of God in his conscience will witnesse against you in this thing . And in that you say , We spake to the people not to hearken to him , and that he was a THIEF , and pointed to the Bible which was then in his hand , and other harms to the said George Brooks , against the peace publick . Here under a cloak of maliciousnesse have you made Lyes your refuge , but with the light you are comprehended , and your works of darknesse brought to it , and reproved , for we did neither call him Thief , nor say he had stollen the Bible that was in his hand , which you say , we pointed at . And you speak of other harms against George Brooks , and say , We meaned that he lyed . And here you make use of meanings , as if here were not false Accusations sufficient to drive on your design of Persecution ; you might have mentioned those other harms you speak of , if you knew of any ; but it 's like you have mentioned the worst you heard of , which we declare to be false , as many can witnesse that heard the discourse , that are inhabitors of Plymouth , and friends to the peace of Englands Common-wealth . So all yee that take your Oaths , and give informations , consider what you doe , for because of Oaths the land mourns , and the Lord God will come near to judgement , and will be a swift witnesse against the lyar , and the false Swearer , that are out of the doctrine of Christ who saith , Swear not at all , but in all your communications , let your yea be yea , and your nay , nay , for whatsoever is more , is evill . And every one of you in particular , take heed to the light of Christ in your consciences , and there is your Teacher , loving it , that will keep you from accusing any man falsly , and lead you out of all controversie and strife , up to Jesus Christ who is the end of the Law for righteousnesse , to every one that believeth on him , who brings peace on earth , and good will towards men , who is the Prince of Peace , of whose Government there shall be no end , who is God over all blessed for evermore . This we have written in Answer to the Bill of Indictment against us Thomas Salthouse and Miles Halhead , Prisoners for the truths sake in Bridewell in Thomas Parish neer Exeter , in Devonshire . Record of the Sentence given against them at Sessions . Devon . A Calender of the Prisoners Tryed and Delivered at the Generall Sessions of the Peace publick holden at the Castle of Exon. July 10. 1655. THomas Salthouse and Miles Halhead , for provoking words against George Brooks , Clerk , who refused to be Tryed by the Countrey , fined 5 l. a piece , and committed to Bridewell , till payment , and finding Sureties for the good behaviour . The Answer of Miles and Thomas thereunto . TO you Justices by whom we are committed , we Answer as we did when we were before you , and doe affirm that one of us spake not a word unto him George Brooks , and to satisfie all such as may hear this thing , under which we suffer as if we were Thieves , or Murtherers ; we shall lay open to the view of all people , the ground of the Discourse . We being met together at a friends house neer Plymouth , to wait upon the Lord , there being more people then the house would contein , we went into a Garden , and after we had spoken some words of Exhortation to the people and had declared the truth of the experience we had found manifested in us , of the free grace of God that brings salvation , provoking them to love , and to good works , according to the Scriptures of the Prophets and Apostles , as the Spirit gave us utterance at that time . Then George Brooks unknown unto us , stood up and spake to the people , with the words of Paul to the Corinthians , and said , Take heed that yee receive not the grace of God in vain , with many words in Vindication of what we had spoken , witnessing that it was the eternall truth which we had spoken . So after all was ended , some began to enter into some discourse with him , and one of us asked him whether he could witnesse what he had spoken to be from the life and power of it saying , Thou hast uttered many Scriptures and good words , but it 's he that hath the witnesse in himself , that sets to his seal ; that God is true . Then directing my speech to all that were there , by way of Exhortation . I spake the words of Paul to the Ephesians , Let him that stole steal no more , with many other words of truth and sobernesse , which was not to any one in particular . If these be provoking words , and worthy of such bonds as we suffer , let all men that have moderation bear witnesse . And in that you say , We refuse to be tryed by the Country . Oh! how dare you give such things under your hands , when you your selves , and all people that were in the Court , can bear us witness , that we did not refuse to be tryed , but did appeale to the highest power that was there , unto whom many in the Country came for Justice , and from whom we expected righteous judgement ; for you know we said , We were willing to be tryed by the Bench , to whom all the Court was in subjection , to whose power we were and are subject to , for conscience sake , and did not resist your power ; but for the ▪ ve pounds that is demanded of us , we answer , we owe nothing to any man but to love one another , therefore we deny to pay so much money for naught ; but if any man will come to us and say that we have wronged him , we will make him satisfaction , and pay him the utmost farthing . And as for Sureties for the good behaviour , they that walk in the light of Christ , who is the Surety of a better Covenant then mans Covenant , whom we witnesse , teaching us to deny the customes , and fashions of the world , and all ungodlinesse and worldly lusts , and to doe to all men as we would they should doe unt● us . And we are tyed to the good behaviour by the Righteous Law of God , and dare not lye , nor swear , nor be drunk , nor use any deceit , pollicy , shifts , or double dealing , nor respect mens persons for the liberty of the outward man , or any other advantage , to that in all your consciences doe we appeale , whether we be wo thy of such bonds as these , where none of our friends nor acquaintance must come at us , or speak with us , but they must be imprisoned : Is the Law of England so exact against us , such as have been alwayes faithfull in that which hath been manifested , and in the States service , and desires nothing else but to worship God in Spirit and truth , according to what is manifested and witnessed in the light of Jesus Christ , who is the way to the father , that when we were locked up in close Prison , the Souldiers kept John Gannyclife who is a Constable , in their custody , for coming to speak with us , and another person who did spy in at a hole of the door where we were ; this they did by an Order from Captain Joyce , who hath given it under his hand to take into their custody all such as they suspected to be of us whom they called Quakers . But this they doe that the Scripture may be fulfilled , which Jesus Christ spake to his Disciples , They shall hale you before Magistrates , and Rulers , who shall cast some of you into prison , and the time shall come if they kill you , they shall think they doe God good service . But here is our confidence in his Promise , that he that endures to the end shall be saved ; and if we suffer with him , we shall also reigne with him ; for whose sake we are made willing by his eternall power to suffer the losse of all things , that we may receive an inheritance with them that are Sanctified , and witnesse against all deceit , and abomination , to the laying down of our lives , if it be required , who are Prisoners for the Testimony of Jesus in Thomas Parish neer Exon , in Bridewell . Thomas Salthouse . Miles Halhead . A copy of their Letter sent the Mayor of Plymouth , after their first Apprehension . FRIEND , SEing the Lord God of power , who is Lord of Heaven and Earth , hath entrusted thee with the power of a Magistrate , to bear the Sword of Justice , which is for the punishment of evil doers and the encouragement of those that doe well , and to rule for him who brings peace on earth , and hath good will towards men , even Jesus Christ , the Mediator of the New Covenant ; who is the end of the Law for righteousnesse to every one that believeth ; who was supposed to be the Son of Joseph , but was the Son of God ; and he that hath the Son , hath life ; and he that hath not the Son , hath not life ; and we know that the Son of God is come , and hath given us an understanding , to know him who is true ; and he that hath the Son , hath the Father also ; and he that hath the witnesse in himself , hath set to his seale that God is true ; he that hath understanding , let him read ; he that loveth not , knoweth not God , for God is love ; and if any man say , I love God , and hate his Brother , he is a lyar , for his Commandement is love ; and he that rules in love , rules with Authority , and not as the Scribes and Pharisees . The Law of God is perfect , and endureth for ever ; he is our Judge , and Law-giver , before whom all must appear , to give an accompt for all the deeds done in the body , when every man shall receive according to his works . Now Friend , to thee for Justice doe we call , that the truth may be freed from scandalls , and false reports , and the oppressed set free , which is pure Religion ; that we may have that favour at thy hands , which the Law doth afford , to bring our Accusers to us , that have any thing to lay to our charge worthy of Bonds , that things may be tryed by the light , and actions weighed in the ballance of equity ; that truth may spring up out of the Earth , and righteousnesse may run down as a mighty stream , and peace and Justice may kisse each other ; for know assuredly , although we are counted deceivers , yet are we true ; and nothing doe we desire from thee , as thou art a Magistrate , but to have the truth cleared by the light , and truth set at liberty ; and if there be any that knoweth the onely true God , and Jesus Christ whom he hath sent , and hath eternall life abiding in him ; we desire to be tryed by him , even him that is guided by the Spirit of God , and as many as are led by the Spirit of God , are the Sons of God . And whereas some ignorant men say , that we deny the Trinity , and the God-head , which is false ; for God is a Spirit , and as many as are led by the Spirit , are the Sons of God , and the Father Son and Spirit are one ; and this we witnesse according to the Scriptures , and this God is but one , in whom all things live , move , and have their being , who is above all , and in all , and through all , God blessed for ever . And for the word Trinity , there is no such Scripture as speaks of a Trinity ; so in tendernesse of conscience , and love to the Spirit of Truth , which gave forth the Scriptures , we dare not wrest them nor speak any other language , nor add nor diminish from them . So Friend , to the light of Jesus Christ in thine own conscience , and the measure of the Spirit of Truth , doe we exhort thee to take heed that the spirituall man judge all things in righteteousnesse and truth . So we remain Prisoners of the Lord , not as evill doers , our conscience bearing us witnesse in the presence of the Lord in whom is everlasting strength , who are friends of the Truth , and of the Common-wealth of England . Known to the World by the Names of Thomas Salthouse . Miles Halhead . For the hands of John Page Mayor of Plymouth . The copy of another Letter to the Mayor of Plymouth , concerning Swearing . John Page Mayor of Plymouth ; FOrasmuch as it hath pleased thee to cast us into Prison , and hast Examined us , and hast found no breach of any Law , by which thou can'st lawfully punish us ; but under a pretence hath tendred us an Oath to swear against the Supremacy and Purgatory . We doe in the presence of the Lord God of Heaven and Earth , deny the Pope , and all things therein mentioned , with as much detestation as thou thy self , or any in the world can , or doth ; our consciences also bearing us witnesse , in the presence of our God , who is able to deliver us , although we are cast into a Prison ; nay , if we be cast into a Den of Lyons , and a fiery Furnace , with the three Children , as you may read in Daniel , that would not fall down to worship the Image , neither will we disobey the Command of Jesus Christ , who saith , Swear not at all ; and the Apostle James saith , Above all things , my brethren , swear not , neither by Heaven , nor by Earth , nor by any other Oath , but let your yea be yea , and your nay , nay , lest you fall into condemnation . And all that doth the will of God , shall know of the doctrine of Christ ; and whosoever transgresseth , and abideth not in the doctrine of Christ , hath not God . He that abideth in the doctrine of Christ , hath both the Father , and the Son . If any come unto you , and bring not this doctrine , receive him not into your house , nor bid him God speed ; and this we doe affirm , that swearing is out of the doctrine of Christ , although you may alledge many Scriptures for Swearing , as in the first Covenant ; and that an Oath among men for confirmation , is to them an end of all strife ; but he that is made the Surety of a better Covenant , who hath put an end to all strife , where it is witnessed , saith , Swear not at all ; although that you may alledge that the Angels swore , yet know this , that when he bringeth his first begotten into the world , he saith , Let the Angels of God worship him : So we lay it upon thee to witnesse for us , or against us , whether Yea or nay is not to be preferred before swearing , by all those who professe Religion , seeing that Jesus Christ hath commanded not to swear at all ; and he saith , If yee love me , keep my Commandements ; and if we suffer imprisonment for keeping the Commandements of Christ , it is not grievous to us ; for we refuse not to swear , for any guiltinesse that is in us , or that can be charged upon us , for we are against all false wayes , false worships , false Lawes , but we deny swearing , because Jesus Christ hath commanded us , not to swear at all . So if we be kept in Prison , let it never be said by you , That it is for any thing , but because we dare not swear , knowing , that to disobey the Commandements of Christ , is the way of Cain , who was driven out from the presence of God , and became a Fugitive , and a Vagabond ; and this some of you would charge upon us , to be Vagabonds , who in tendernesse of conscience , and in the obedience to the light of Jesus Christ , and in love to him , our lives are not dear to us , to lay down , if it be required , for the confession of him before men , and the keeping of his Commandements ; for to this end are we called ; and our rejoycing is in this , that in simplicity , and godly sincerity , our conversations hath been , and is honest , as many can witnesse for us against those , who in their wisedome goe about to entrap and ensnare the innocent : And this we write , not to justifie our selves but for the sake of the simple ones , who have heard many lyes and false reports of us ; of this doe we put thee in mind , not that thou art ignorant that all the glory and honour belongeth to the Lord God , who hath said , He will not give his glory unto another ; and Vengeance is mine , and I will repay it , saith the Lord , who will ease himself of all his Adversaries , and recompence tribulation to them that trouble , afflict , or offend one of the least that believe in his Name . So in love to thee , and all people , for the eternall good of all , doe we heartily wish , that grace and peace may be multiplied ; so we rest in the will of our father , to doe or to suffer , that he may be glorified by us , to whom all glory belongeth for evermore ; and pray , that the sin of Persecution may not be committed by thee , nor any that professe to be the friends of Englands , Whose Names are known to be Thomas Salthouse . Miles Halhead . For the hands of John Page , Mayor of Plymouth . HEar ye this O Priests , and hearken ye house of Israel ; and give ye eare O house of the King , for judgement is towards you , because you have been as a snare on Mizpah , and a net spread upon Tabor : And ye revolters are profound to make slaughter ; though I have been a rebuker of them all . Hear I pray you O Heads of Jacob ; and yee Princes of the house of Israel ; Is it not for you to know Judgement ? Shalt thou reigne , because thou closest thy selfe in Cedar ? Did not their Father , eate , and drinke , and doe Judgement , and Justice , and then it was well with him ? he Judged the Cause of the poor and needy ; then it a as well with him , was not this ; know me saith the Lord . And hear yee Rulers , who hate the good , and love the evill , who pluck the skin from off the people of the Lord , and their flesh from off their bones ; yea who abhor Judgement , and pervert all equity ; who turne Judgement into worme wood , and leave off righteousnesse in the Earth ; who decree unrighteous decrees , and write grievousnesse which ye have prescribed : Woe unto you ; for Judgement is turned away backward , and Justice standeth afar off , for truth is fallen in the street , and equity cannot enter ; yea truth faileth , and he that departeth from evill , maketh himselfe a prey : a man is made an Offender for a word ; a snare is laid for him that reproveth in the gate ; the just is afflicted , and turned aside , for a thing of nought , and the poor in the gate from their right : The righteousnesse of the righteous , is taken from him ; he that rebuketh in the gate , is hated ; he that speaketh uprightly is abhorred ; iniquities are conceived , are travelled withall ; are searched out ; A diligent search is accomplished , the inward thought , and the heart is deep , they dig as low as hell , the pit is made into which to cast and destroy the innocent , the workers of iniquity make insurrections , they whet their tongue like a sword , they bend their bowes , and make their Arrowes keene , and ready on string , and shoot at the perfect , at the upright and fear not ; there are who incourage themselves in an evill matter , that commune of laying snares privily , that lye in waite in the lurking places of the Villages , in the secret places , as he that setteth snares to murther the innocent , that set a trap that catch men ; as a cage is full of birds , so are their houses full of deceit : therefore , are they become great , and wax in rich , they are waxen fat , and shine ; yea , the deeds of the wicked are over passed : The rod hath blossomed , pride hath budded , violence is risen up into a rod of wickednesse , Sion is built up with blood , and Jerusalem with iniquity ; the stranger is vexed , and oppressed ( which the Lord hath commanded shall not be , but be beloved as a mans selfe , for the Lord loveth the stranger ) and turned aside from his right , and dealt wrongfully withall , his Judgement is perverted , and upon him is violence , and cruelty , exercised : The people of the Lord are sould for nought , and there are none that inquire after their blood , they are eaten up as one would eate breath ; they whom the Lord hath smitten are persecuted , & the spoyled is not delivered out of the hand of the Oppressour : the Lord is not feared ; this people are broken in pieces , and his heritage afflicted : yet they that doe these things , say in their hearts , the Lord shall not see , neither shall the God of Jacob regard it ; God hath for gotten , he hideth his face ; he will never see it ; God is contemned ; they say , he will not require it ; yea every one in the darke , in the chambers of his Imagery , saith the Lord seeth us not ; the Lord hath forsaken the earth ; how doth God know , is there knowledge in the most High ? Thou hast seen it O Lord , for thou beholdest mischiefe , and spight , to requite it with thy own hand ; the poor committeth himselfe unto thee ; thou art the helper of the fatherlesse . ) Vnderstand ye bruitish among the people ; And ye fools , when will ye be wise ? He that planteth the eare , shall not he hear ? he that formed the eye , shall he not see ? he that chastiseth the heathen , shall not he correct ? he that teacheth man knowledge , shall not he know ? Surely , the Lord seeth it , and it displeaseth him that there is no Judgement , and he sees that there is no man , and wonders that there is no Intercessor ; therefore his arme is bringing salvation unto him , and his righteousnesse it sustaineth him ; for he is putting on righteousnesse as a breast plate , and a helmet of salvation upon his head , and he is putting on the garment of vengeance for a cloathing , and is clading with zeal as with a cloak ; he will awake as one out of sleep , and go forth as a mighty man that shouteth by reason of wine ; he will stir up jealousie like a man of war ; he will cry , yea roare ; he shall prevaile against his enemies ; he hath a long time holden his peace , and he hath been still , and refrained himselfe ; he will cry like a travelling woman ; he will devoure and destroy all at once ; he he will make wast mountains , and hills , and dry up all their herbs ; he will make the rivers Islands ; and he will dry up the pools , and according to their deeds , accordingly , will he repay , fury , to his adversaries , recompence to his enemies . For these things , shall I not visite saith the Lord , shall not my soule be avenged on such a generation as this ? Shall not God avenge the sufferings , the blood of his Elect , who cry Night and Day unto him , how long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the Earth ? Though he bear long with them : I tell you , he will avenge them speedily . And hath he said it , and shall he not doe it ? hath he spoken it , and shall it not come to passe ? he hath avenged their blood , from the dayes of righteous Abel , to the Times of this generation , and shall he not avenge it on this generation ? hath this generation witnessed this word of the Lord to be true above many generations before whose Eyes ; and by whose hands the righteous God hath executed his dreadfull Judgements on the Enemies of his Elect ; and shall this Generation who have exceeded what hath been done by their Fathers go unpunished ? Hath he despised the Image of the King , and Princes , and Nobles , and the great ones , and many of the people of these Nations , and their pomp and glory , and powred forth their blood as water on the Earth , and made them a fearfull desolation , in the cause of his people , and of Justice , and Equity , and shall those whom he hath made the rod of his Anger , and the staffe of his Indignation , upon these ; doing the same things , for which he judged , and cast them out , escape ? Hath all this blood been shed , that unrighteousnesse may reigne , and oppresssion ? hath not God spared the glory , and beauty , and excellency of these Nations , and the goodlinesse of them , but in the Iniquities that they have committed , and in the sins wherewithall they have sinned , hath cut them off , and made them the dreadfull examples of his vengeance , to make way for others to rise up , and to commit greater abominations ? Was persecution of tender consciences unjust in the Bishops , and is it righteous now in them , who suffered by the Bishops , for the tendernesse of their consciences , and shed so much blood for a secure provision therein , and put it to this Issue , by the sword either they and theirs not to be or not to be without it ; to outstrip the Bishops ; yea the latter Ages , in a cruell and barbarous persecution of their Brethren , because of the tenderness of their consciences ? Was the Infringement of Liberty , the endeavouring to subvert the fundamentall Lawes of the Nation ; and the violation of right ; unrighteous in the King , and Strafford , and Canterbury , and that generation ; and Judged Tyrannicall , and Trayterous , and Justice executed upon them , for so doing , and the Kings Family rooted up , and thousands of Families destroyed , and the three Nations made fields of blood , and hazarded in many years fierce and cruell Wars to bring it to passe , and is it just now in inferiour Ministers , who are in Commission , and sworn to execute the Law , to preserve liberty , and to defend right , as saith also the Instrument of Government ; to exceed them all in the violation of Law , and the destruction of right , and liberty , as if so be the Cause and the Justice of the Wars were to destroy one Generation , for another to exercise the same , and far greater violences and oppressions , upon those who were instrumentall in the destruction of the other , when lost their liberties , or by what Law , Contract , or Conquest ? have they lost them in suffering and fighting for them , and having had to doe in obtaining the Victory , or in fearing the Lord , and being peaceable in the land , and living in the principle that leads out of transgression , and not resisting evill with evill , but bearing all things , and suffering all things , both from those who have been friends and enemies , though contrary to Law and liberty , and common humanity , and the righteous ends of the Wars are their sufferings ; leaving vengeance to the Lord , whose it is , and who will repay it ; and laying their bodies as the ground , and as the street to them that say bow down thy body , that we may goe over ? And wherein consists the vertue , merit , or prerogative of the other by which they may in equity or right claim such a priviledge ? Is Law , and Justice , and Liberty , and Right changed in the ending of the Wars , for them into peace , that those must be denyed either , and the contrary inflicted on them , in such a manner of cruelty , that the presidents of former times , have not parallel'd , whose lives in the field , and whose All hath been so often engaged , for the effecting thereof ? Is this Generation delivered to commit greater abominations and Cruelties , then those who for these things sake , and by their hand have been so lately Destroyed ? Is the Weight of the Blood of these Nations a small Matter ? and all the Garments rolled in blood , the mangled and dead Carkasses of so many Thousands , the Plundering , burnings , Devastations , Ruines of Multitudes , the Barbarous and the unheard of Cruelties and Murthers executed especially in Ireland , the Cryes of the Great Companies of Fatherlesse and Widowes , for Liberties and Justice , a pleasant sight ? that Men so Lightly Gird it to their loynes , and goe over their Graves , in acting higher Wickednesses then what were the Causes of those Miserable Destructions ? God is not unrighteous , so severely to punish Offences in some , and to let others goe free , who transgresse in the same , and act more wickedly . Shall not the Judge of the whole earth doe right ? God is true , and every man a lyar ; and at his hands every man shall receive according to their deeds . If he spared not the Angels that sinned , but cast them down to hell , and delivered them into chaines of darknesse , to be reserved unto Judgement : Nor the old world , bringing in the flood upon the World of the ungodly ; nor Sodome and Gomorah , but turned their Cities into ashes , and condemned them with an overthrow , making them Ensamples to them that afterwards should live ungodly ; nor the Kingdomes of Israel and Judah , in whom the iniquities and mighty sins afore-mentioned were found , but suffered for those things sake ; Sion to be plowed as a field , and Jerusalem to become heaps , and the mountain of the house as the higher places of the forrest , and removed them both out of his sight ; and upon whom the wrath is come to the uttermost . And if he spared not those in these three Nations , upon whom some of these things were found , but hath spread them before this Generation , as the remarkable and sad Examples of his Vengeance & Justice , who renders to every one according to his works ; then what can they expect , who having all these examples before their eyes , and having bin the Instruments of his indignation , upon those of their Age , doe not only the same things , but over-passe their deeds in afflicting the just , and persecuting the witnesses of the living God , the God of their mercies , who hath wrought all their wonderfull deliverances , whom of their brethren he hath raised up and sent amongst them to turn their feet out of the wayes of destruction , into the path of peace , and to direct them to that , which if hearkned unto , will guide them out of all deceipts and subtilties , and power of darknes , up to the Kingdom of his Son , whose Throne is for ever and ever , and the Scepter of whose Kingdome is a righteous Scepter , which is the substance of what the late wars were a figure , & the principle from whence alone Justice shall spring up from the earth , & righteousnes shall slow down from heaven ; who shall rule the Nations with a rod of iron , and break them in pieces as a potters vessel , whose kingdome is begun to be set up , which shall never have an end . I say , what remaineth for such , but a fearfull expectation of the revelation of the righteous judgements of God , which shall destroy the adversary , and bring upon themselves swift destruction , beyond the measure of those that have gone before them , except they repent . For , God is not mocked , as men sow , so shall they reap , and those that follow their pernicious wayes , their judgment lingreth not nor doth their damnation slumber ; the testimony of his Elect in sufferings is finishing , & the measure of the iniquity of their persecutors is filling up apace , and the Judge standeth at the door , & Judgement hastneth , and vengeance is preparing her self , and destruction is making ready , and woe unto you , ye potsheards of the earth , who strive with your Maker . What will ye doe in the day of visitation , and in the desolation that cometh from far ? To whom will ye flee for help , and where will you leave your glory ? Can your hearts endure , & your hands be strong , in the days when the Lord shall deal with you . Be wise therefore , O yee Kings , be instructed O yee Judges of the Earth ; serve the Lord with fear , and rejoyce with trembling . Touch not his Anointed , and doe his Prophets no harm . Kiss the Son lest he be angry , and yee parish from the mid way ; when his wrath is kindled but a little ( and it is kindling ) blessed are all they that trust in him . But sing O Heavens , and be joyfull O Earth , and break forth into singing O Mountaines , for God hath comforted his people , and will have mercy on his afflicted . FINIS . Notes, typically marginal, from the original text Notes for div A96961e-400 G : Hughes . Government . Art. 37. Acts 16.17 . Ephes. 4.8 . John 10.1 . Jer. 23.10 . a John 3.16 . b Joh. 1.3 , 10. c John 8 12. d John 1.9 . e Luke 11.31 . f Psal. 110.1 . Mat. 22.43 , 45 g Rev. 27.16 . h John 8.56 . i Heb. 1.6 . k Rom. 10.4 . l Heb. 7.23 . m Heb. 8.6 . n Heb. 13.20.12.24 . o Deut. 18.15 . Acts 3.22 , 23.7.37 . p Mat. 24.35 . q Mat. 5.17 . r Luke 1.73 . ſ Rom. 2.8 , 9 , 10. t Rev. 3.14 . u Acts 10.42.17.32 . 2 Tim 4.1 . Rom. 2.16 . x John 10.17 . Mat. 5 33 , 34 , 35 , 36 , 37. z James 5.12 , a Prov. 8.15 . b Psal. 62.11 . c Phil 2.10 , 11. d Rom. 2.9 . A close Imprisonment is directly contrary to the 23 : H : 8. Cap : 2. which provideth that Prisons shall be in the most eminent and populous Townes where is most resort of people , that the Prisoner may be the oftner visited , and relieved . And though the Statute of Westminster 2. provides for a safe Imprisonment , yet for a close Imprisonment there is neither that nor any other Law : and above all things doth the Law value the liberty of a man . Loe hear what a filthy worker of iniquity this Priest is , for denying of whose spirit before the people these long and cruell sufferings are inflicted on the innocent ? What a defiler of the flesh is this in whose behalfe these men make war against the Lamb ? Is not this Priest who not onely prophecies of , but fills himselfe with wine and strong drink , a fit Prophet for these people ? What think you ? had they a Spirit of discerning who comprehended this Priest , and his root and principle and denying his spirit before the people , though he spake so high in the praise of what they had said ? Would not these men , plead Barabas his part against Jesus , were he on the earth ? Devon . 
A28159	----	Brachy-martyrologia, or, A breviary of all the greatest persecutions which have befallen the saints and people of God from the creation to our present times paraphras'd by Nicholas Billingsly ... Billingsley, Nicholas, 1633-1709. 1657 Approx. 380 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A28159 Wing B2910 ESTC R18441 12258119 ocm 12258119 57611 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28159) Transcribed from: (Early English Books Online ; image set 57611) Images scanned from microfilm: (Early English books, 1641-1700 ; 167:18) Brachy-martyrologia, or, A breviary of all the greatest persecutions which have befallen the saints and people of God from the creation to our present times paraphras'd by Nicholas Billingsly ... Billingsley, Nicholas, 1633-1709. [14], 140 [i.e. 124], [8], 149-213 p. Printed by J. Cottrel for Tho. Johnson ..., London : 1657. The second part (p. [141]-213) has a separate t.p.: A martyrologie containing a collection of all the persecutions which have befallen the Church of England, since the first plantation of the Gospel, to the end of Queen Maries reigne. Printed by J. Cottrel, 1657. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- History. Martyrologies. Persecution -- History. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Brachy-Martyrologia : OR , A BREVIARY Of all the greatest PERSECUTIONS Which have befallen the Saints and People of God From the Creation to our present Times : PARAPHRAS'D , By Nicholas Billingsly , Of Mert. Col. Oxon. Psal . 44. 22. For thy sake are we killed all the day long ; we are counted as sheep for the slaughters . Nil crus sentit in nervo , cum animus est in coelo . Tertul. Naz. contra Ar. p. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed by J. Cottrel , for Tho : Johnson , at the Key in Paul's Church-yard . 1657. To the Right Worshipful , JEREMY MARTIN Doctor of Physick in Bristol , All Internal External Eternal Happiness . Honoured Sir , I Am not ignorant that we now live in as censorious an age as even the Sun shin'd on ; wherein there are not a few that will snap and snarle at the politest lines , and refined'st inventions whatsoever ; ( when perhaps the matter is too deep , for the short line of their Judgements to sound the bottom of : ) What hard measure then I am like to have , for suffering this my naked and incult Muse to venture abroad on the open stage , I am not a little sensible of . But yet , because private benefits , do often call for publick acknowledgements , I will not be ashamed to let the world know , I am exceedingly engaged to you ; nor could I be contented till I had made some part of amends for your received favours ; Presuming that your Heroick minde , sweet nature , and generous disposition , will respect more ( Artaxerxes-like ) the inward Affection , then the outward Action . Be pleas'd therefore , Noble Sir , to persist still in your wonted goodness , and favourably accept of that in the birth , which your encouragements furthered in the conception . The subject I confess is Divine ( as treating of a Bush all in a flame , yet not consumed ; enough to dazle our eyes with its astonishing glory ) and therefore deferves to be better handled , by a more Graphical Paraphrast then my self : And if my jangling toll in better ringers , I shall be glad of it ; In the mean , I will let my green fruits ripen under the Sun-shine of your judicious Eye : and though my lines ( like old Pewter ) seem dull for want of scowring ; yet may they receive a gloss from your resplendent Name . Pythagoras was of opinion , that two things ( and they from above ) made a man truly glorious ; the one was , To conceive aright of things ; the other was , To know how to be beneficial to others . Sweet Sir , I will not flatter you ( for I am confident you do not desire it , chusing rather to be too modestly spoken of , then to be mounted on the wings of Popular applause ) but I dare say , you are endowed with both : You have affected to be acquainted with the natures of most ( may I say all ? ) diseases ; and have effected ( God making your undertakings succesful ) as rare cures as ever any , I will except none . I cannot stand to specifie them ; this one shall serve for all : Your eminent skill in recovering Epileptical maladies , is sufficiently known to many . What shall I say of my self in particular ? am not I bound to bless God , since first I had the happiness to be acquainted with you ? Have not I great cause to admire ( and , if I may so say , adore you for ) your profound judgment , your excellent ability , and singular care , so oportunely exercised towards me your Patient , in the raising up of my infirm body , even then , when I had passed the sentence of death upon my self , and was thought , in the eyes of all , irrecoverable ? I were unworthy to live , if I did not . Theodoricus , an Archbishop of Colen , being demanded by Sigismund the Emperor , of the directest course to Happiness ; Perform ( said he ) when thou art well , what thou promisedst when thou wast sick . This puts me in minde of a double engagement which I made in the time of my calamity ; First , to God Almighty , That I would endeavour , if he but pleased to spare me my life , to devote my self wholly to his fear , and walk more obediently before him , then I had formerly done : Next to you , as the onely instrument in the hand of God , for the repairing of the ruinous walls of my fleshly Tenement , I promised to agnize it , so long as I liv'd . I beseech God , that these promises may be the prodromes of seconding performances ▪ I pray Sir , give me leave to tell you , you are the onely man living , whom I superlatively honour , not onely for your learning and knowledge ( though that were enough to convince me ) but for your inestimable Vertues ; as Temperance , Humility , &c. which are as so many sparkling Ornaments , and Orient Pearls , to enrich and illustrate the very place you come in . To speak nothing of your Piety , that onely will commend you in the eyes of God. I might say , and say truly , that you are such a common good to your Country , that good men love you , and all men admire you : but I will not gild Gold ; neither may I think that bright Phaebus beams can be the more increased by the presenting of a silly Taper : nay , I am somewhat conscious to my self of eclipsing the great Luminary of your serene worth , with the obumbration of a Timanthaean veil . If I have herein offended , it is against my will ; I am sorry for it ; and I hope your ingenuity will pardon me , laying the fault on the defects of my Youth , as being not over-burthened with Ciceronian Eloquence . But what though I cannot cloathe my minde in such fine airy garments , nor adorn my Paper with such Rhetorical jewels as others can ? yet may I as deeply engrave you on the Marble Tablet of my fidelious brest , as any , while I am , Sir , The eLeVenth Day of March MDCLV . Your Honours very humble , thankful , and much obliged servant , Nich : Billingsly . To the Reader . Courteous Reader , THey that cannot have leisure to take a full survey of Countries themselves , may yet see somewhat to their content , in the Geographical Maps and descriptions of others . Thou hast here presented to thy view , the Book of Martyrs in a little room ; which is already extant , though in a larger extent . Now if the Tyrannie of thine affairs are so imperious , or the Weakness of thy purse so injurious , as to impede thy perusal of the History of the Church ( which is absolutely the best ( save one ) in the Christian world , ) either in the voluminous works of the Laborious ( now with God ) Mr. Fox ; or in the conciser Collections of that Reverend Divine and Famous Martyrologist ( still with us ) Mr. Clark ( out of whose Garden I have gathered this Posie of flowers : ) Thou may'st ( if it please thee ) accept of this Breviary , which will not cost much mony in the buying , and but a little time in the reading . Herein thou may'st see ( though briefly , yet not obscurely ) the goodness of God , in maintaining and preserving to himself throughout all Ages , a peculiar People , zealous of good works , notwithstanding all their confronting enemies whatsoever : and though boystrous gusts of Temptation , have ever tossed the Saints up and down , on the raging billowes of Persecution ; Yet have they alwayes held up their heads above water : The more these Grapes have been pressed , the more Wine have they yielded ; Juniper burnt smells savouriest , so do they ; Chamomile trod , growes fastest , so do they ; pounded Spices smell sweetest , so do they . Affliction is Gods furnace ; the Saints are Gold put into it , not to be consumed , but to return more glorious . That saying , Veritas premi potest , opprimi nunqam , Truth may be blam'd , but never sham'd , herein is verifi'd . Though Antiochus commanded the Book of Gods Law to be burnt in the fire , and cut in pieces , making it death for any man to keep it by him : Though Dioclesian caused them to be burned in the streets , and made the Churches and houses of God even with the ground ( as Euseb . Lib. 8. Cap. 4. hath it ) the more it hath been suppressed , the more it hath spread and encreased , to the spiritual edification of the house of God , whereof Jesus Christ is the Corner-Stone . Hierom in his Epistle to Cormatius , reports , That in an whole years space , there passed not one day ( the Calends of January excepted ) wherein five thousand Christians were not made away with . And — But I will not detain thee ( Gentle Reader ) in my Porch like a stranger , lest I be thought churlish . Well then , in a few words ( for I will not now stand to strain complements with thee ) I have made no great preparation for thee : And if thou wilt be pleased to accept of such poor entertainment as my Muse is able to afford thee , she gives thee an invitation , Come in , fall to , eat freely with a good will , and thou art heartily welcome : But if thy dainty palate be so nice , as to make thee hanker after the most exquisit dishes and costli'st viands that can be got for love or mony ; I tell thee truly ( friend ) I han't it for thee , thou had'st best go where such is to be had ; and that is all the harm I wish thee ; and so I bid thee Farewel . In Amici sui charissimi NICH O LAI BILLINGSLY Brachy-hagio-Martyrologiam Distichon Panegyricum . Hîc magnum in parvo ; veterū Monument a virorū , Et Mortem & Mores ( candide Lector ) habes . IT skills no less large Tomest ' Epitomize , Then at the first the same for to devise . 'T was Homers praise his Iliads to indite , Anothers in a Nut-shell them to write . Like worth belongs to thee , & to thy book ; Wherein ( as in an Optick ) if we look , We may at once more briefly far behold , What Fox , and others , have at large us told , Touching such Martyrs as did live and die I' th' faith of Christ ; whose sacred memory Thou do'st receive , that they on earth again May live with us , we'n heaven with them may raign . God grant us this ; and so to make an end , Thou them , I thee , cannot too much commend . Aug. 11. 1656. T. C. de Ospringe Cleri● DEO Opt. Max. GReat God , who grasp'st in thine eternal fists The world , & boundest with appointed lists The swag'ring billowes ; thou who hast enroll'd Thy Marble Gallery with studs of Gold , Whose throne the face-veild Seraphims on high Advance above the Porph'ry-Arched skie ; Who all things did'st , and do ' st , and wilt fulfill , According to the counsel of thy will : O shew thy power in thy servant weak , Rouze my dull Muse , enable her to speak Divinely of thy Saints , that in this story The World ( as in a glass ) may see thy glory . Finish this work , this work in thee begun , And make it live , when I am dead and gon . Those looser Poets who begin betimes To please vain fancies with lascivious Rhimes , Thinking there by to eternize their name , What do they leave but Monuments of shame ? Their works shall rot ; while such as have a sure Foundation , shall eternally endure . Let no man deck with Apollinean Bayes My browes ; thine be the Glory , thine the Praise . THE PERSECUTIONS Mentioned in the Old Testament . SECT . I. The Persecution of the Church in the first Ages of the World , and so forward till Christ's Incarnation . ADam being left unto his own free-will , Satan the Primo-genitor of ill , Maligning his so prosperous estate , Did exercise his Diabolick hate , Under the hood of friendship , to o'rethrow Both root , and branch at one pestiferous blow . VVith large-pretending promises , his suit He varnish'd thus ; if the forbidden fruit But kiss their lips , they should more clearly see , And full as wise as their Creator be . Thus Satan's Engines play'd , till in conclusion He took the Fort , by his so smooth delusion . Poor man made shipwrack of his Innocence , Thwarting his God-requir'd Obedience : Thus Adam fell , and by his hapless fall , Hath lost his happiness , his God and all , For ever ; Ah! he cannot any more Enjoy those blessings he enjoy'd before In his first state ; and all that he can win , Is death , Death is the VVages due to sin . But what of that ? yet hath it pleas'd the High'st To give eternal life through Jesus Christ Our blessed Lord : whoever do believe In him alone , are certain to receive A glorious Crown : O see what God hath done , To save poor sinners , he hath sent his Son , His onely Son , who willingly came down , To bear the cross , that we might wear the Crown . Strange condescention ! the great God above Is pleas'd t' embrace us in the armes of love . O groundless depths ! O love beyond degree ! The guiltless dies , to set the guilty free ! Nor ceas'd the malice of the black-brow'd Prince Of the Low-Countries , hell ; for ever since Mans forfeiture of his heav'n-granted lease , He hath been active to molest the Peace Of Christ-confiding Saints , and like a Lyon Hath seiz'd on those who bear good will to Siont Amongst the wheat , he sows seditious tares ; And setteth men together by the ears . Nay more unnatural then that , one brother He instigates to persecute another : VVitness nefandous Cain , whose brothers bloud To heaven for vengeance cry'd , and cry'd aloud : Did not curs'd Ham his naked Father mock , ( A graceless branch , sprung from a righteous stock . ) Did not the Sodomites deride Just Lot ? And spurious Ishm'el I saac , did he not ? Jacob rough Esau hates ; young Joseph's sold To lshma ' itish Merchants ; and behold Oppressed Isr'el , how their shoulder grones Beneath their massy loads , hard hearted ones ! And must the new-born Males be stifled by The Mid-wives ? O unheard-of cruelty ! And if these fail , may they not live a while ? No ; drown'd they must be in sepemfluous Nile . Breast-hardned Phar'oh , what did Moses do VVorthy thy wrath ? and may not Isr'el go From thy enslaving hands , but bear the print Thy scourges leave ? O heart wall'd round with flint ! Years not a few the Isra'lites were drudges Unto th' I dolatrous and self-law'd Judges ; Compel'd to leave their homes , and hide themselves In dens and caves , from persecuting Elves : And when Gods bounty fertiliz'd their land , All was destroyed by the Midian band : The Philistins thirty four thousand slay Of them , and carryed Gods Ark away ; A Smith in Israel could not be found To fit their instruments to till the ground , The land was so enslav'd ; they rather chose , Then starve , to be behoiding to their foes . VVith his keen javelin , spirit-haunted Saul Assay'd to stick up David ' gainst the wall . Prophetick David , with a patient ear , Did Shimei's railing accusations bear . Egyptian Shishak prov'd Jerus'lems rod , And took the treasures from the house of God. And ( which is strange ) good Asa's spirit risen Against Gods Prophet , casts him into prison . Ahab hates Micah . In Jehosaphat His reign , the Church of God was stormed at . Elijah , was despis'd by Jezabel , By whom so many holy Prophets fell . Elisha suffers ; in Jehor ams reign Judak's oppress'd . Good Zechariah's slain By Joash , for 's reproof . Israel's , King Thousands of Judah slew , did thousands bring Into captivity . Poor Judah pines By th' Edomites , Assyrians , Philistines . The Prophet Esay by Manasses Law , Was sawn in sunder with a wooden saw . And Jeremiah after slandrous mocks , VVas beaten sore , and put into the stocks . Then was he ( liberty deny'd him ) flung Into the myry dungeon , where he clung ; At last drag'd thence , into th' Egyptian land He needs must go , the Captains him command : And his Thren-odes those pious Elegies , Lament the falling Churches miseries . Nebuchanezzar in a rage doth throw Shadrach , and Meshech , and Abednego Into the furnace hot : By wicked men Daniel is cast into the Lyons Den. Proud Haman persecutes poor Mordecay , And a decree procures , that in one day Gods people should be killed murth ' rously . The Jews returning from captivity , Judah's disturb'd and opposition's found When they would raise Gods Temple from the ground : Build it they do : though men and devils conjoyne They 'r Powers , they cannot frustrate Gods designe . SECT . II. The Persecution of the Church from Nehemiah to Antiochus his time ; and also under Antiochus Epiphanes , before the nativity of Christ , about 168 years . ELiashib the High-Priest being dead , Judas his son succeeded in his stead ; And John the next , who in the Temple slew Jesus which sought to wrong him of his due , No sooner had Bagoses heard the News , But with a potent force , he kept the Jews , ( The Jews inclos'd within Jerus ' lems walls ) Till sev'n years ended , under slavish thralls ; Compelling them to lay down fifty Drachmes For ev'ry Lamb that fed their dayly flames . Jaddus ( John dead ) succeeded , who b'ing told , Of Alexander's acts , and how he would Come shortly , he in 's Priestly robes aray'd , For Gods direction and protection pray'd . The King fell down , the Jews did in a ring Encircle him , and said , God save the King. He check'd , reply'd , I do not ( that were odd ) Adore the High-Priest , but the High-Priests God. Then leave to live after their Ancient orders He grants the Hebrews , and deserts their borders . Antiochus Epiphanes did go Unto Jerusalem : nor friend nor foe Escap'd his fury ; he the Temple spoil'd Of all her Ornaments , and it defil'd : Yea , he inhibited the godly Jews Those daily sacrifices they did use ; And having made their goodly structures void , He led some captive , many he destroy'd , Forc'd others to forsake God , and adore Those Idols he himself fell down before : But they that minded not his menacings , VVere whip'd and maim'd , had cruel torturings ; Some crucifi'd ; they hang'd the female sex , And hung young Children at their parents necks . VVhat books of Sacred VVrit they found , the same VVere cast into the all-devouring flame . Upon a Sabbath day these merc'less slaves Did stifle thousands hid in unclos'd caves . And now Mathias pious and devout , Led forth the Christians ' gainst this impious rout , Destroy'd their Altars ; Providence did bless All his endeavours with desir'd success . His sons , Mathias , Judas , and the rest Did scowre their country , and their foes supprest . SECT . III. The Martyrdom of the Maccabees , under the same Antiochus . ONias acts with a religious care His High-priests office , and may therefore fear Degrading ; nay , Antiochus is bent To turn him out : the moving Argument Drawn from the Justness of Onias cause , Subjects Onias to th' Imperious Laws Of wilfull Tyranny , by whose compunction , This good man leaves his Sacerdotal function , For one that least deserved it : no other Might take it up , but his false-hearted brother : VVho now but Jason ! Jason is the man Must drive on the design ; Jason began To force the people to renounce the true And old Religion , to embrace a new ; T' abjure their Temples , to extruct them baths : To quit their beaten and accustom'd pathes , For prosecution of more choice delights , And abrogate their ceremonial Rites ; To drink in Greekish customes , and betimes Train up their striplings to unlawful cimes . But mark th' event , a sin-provoked God Doth flame in fury , making them a rod ( Whose Laws were studiously observ'd , ) to scourge Those Mimick emulators , who would urge So good a God ; their friends become their foes , T' inflict on them innumerable woes . For an edict is forthwith by the King Set forth , and sealed with his Royal Ring ; The sence is this , Whoever of the Jews , Or Hierosolymitanes , refuse To offer up a Sacrifice unto The gods , he without any more ado ( Besides those beatings he was like to feel ) Should have his members Racked on a wheel . Antiochus perceiving this Edict VVas little prevalent , although so strict , So rigorous , but that a many chose Rather to die , then their Religion lose ; He took th' advantage of an em'nent place , And summoning the Jews , his graceless Grace Caus'd sacrific'd swines flesh be given about To ev'ry man. Amongst the mixed rout Stood Eleazar honor'd for his age , Reverend , Pious , Vertuous and sage , In whom the graces all in one combin'd ; Indeed he had an heaven-enamel'd mind : To whom Antiochus doth break the chains Of silence thus : Old man , avoid those pains VVait on the obstinate , for once b'advis'd By me , and eat what here is sacrific'd : Cherish thy rev'rend age , and do not scorne The benefit of life : what though th' art born A Jew ? yet eat : no wise man will refuse That meat which nature hath ordain'd for use : VVhy should this beast be more abominable Then other beasts ? canst tell ? sure th' art not able : VVhy was it made , if not to be injoy'd ? And gifts unus'd , what are those gifts but voy'd ? Admit your Laws are just , yet may coaction Excuse thee ; 't is no voluntary action . To whom this Nestor ( whose undaunted brest VVas flam'd with zeal ) an answer thus exprest : We , O Antiochus , love not vain shows But true Religion ; nor Racks , nor blows , ( chains , Nor brest all gor'd with darts , hands worn with Nor ease exchanged for a thousand pains ; Famine nor sword , nor all , should make us smother Our lov'd Religion , to embrace another : Know then Proud King , I nothing weigh thy threats , As to profane my lips with profane meats : I le joy to suffer for a righteous cause , Rather then violate those Heav'n-made Laws : 'T is but a death at most , if I fulfil not Thy will ; and disobey my God I will not : Urge me no more , for do it I will never ; This I resolve , and will herein persever . Expose me to the ravenous Lyons paw , Yet I 'le not make a rupture in the Law ; Rip up my Entrails , do ; and when that 's done , Fling , fling m'into an hate-light Dungeon : Pluck out these eyes with Pinsers ; let the flame Burn me to cinders , I 'll be still the same . Think not that I 'll recant because I 'm old And feeble no ; torments shall make me bold : I am content to suffer for my God , And patiently sustain his chastning rod : The zeal I bear is not a zeal that founds It's happiness on such unstable grounds , As once to move me or to make me totter ; No , Tyrant , were thy fury ten times hotter . I 'le laugh death in the face , when I lay down This life , to take up an immortal Crown . Blest I shall be , although by thee accurst ; Tyrant I challenge thee , do , do thy worst . With that the soldiers hale him to the place Of torment , strip him , whip him , and do lace His back with stripes , till bloody streams out-gush , And in the face of the tormentor blush : While he was under the afflicter's hand , One stood , and cry'd , Obey the Kings command : But patiently this worthy man endur'd A world of wounds , too dang'rous to be cur'd : And darting up his venerable eyes , He knew for whom he was a sacrifice ; In whom he did believe : then casts a look On his afflicted self , and sees a brook , A bubbling brook , with uncontrouled tides , Crimson their passage from his mangled sides : And when his sufferance over-flow'd the banks Of torment , he admir'd , gave God the thanks . They loathsome liquor in t ' his nostrils pouring , Did then commit him to the flames devouring : Yet when his nat'ral life began to fail And his approaching death would take no bail ; Having his wasting eyes on Heaven laid , His dying breath breath'd forth these words , & said , Thou O my God art he who bringest down To th' grave , giv'st life , and with that life a Crown ; Behold ( dear Lord ) I 'm swallow'd by deaths jaws , For the strict keeping of thine own-made Laws . Sweet Father hear me ; O be pleas'd to keep Thy bosome Nation , suffer not thy Sheep , To be devour'd by Wolves , that are too bold To worry them , or scare them from their fold : O let my death conclude all miserie , And grant in dying I may live to thee . Now I am found in thee , can I be lost ? He ceas'd , and ceasing yeilded up the Ghost . The Kings displeasure waxing now more strong , Sent for sev'n Hebrew children , who being young , He thought them weak , unable pains to bear , He therefore either by entreats , or fear , Presum'd he should induce them to abjure Their Law , and eat what by their Law 's impure . The crafty Tyrant ambushing his guile , Beholdeth them with a dissembling smile , And thus reveal'd himself : Admir'd young men , I wish your good , O do not madly then Shun my Behests ; prevent the torments due Unto the refractory , not to you ; As for my part , I desire nothing more Then to advance you , and increase your store : Contemn your superstitious vanities , And come along our tracts , if you be wise : T is no such crime if you your Law fulfil not . If you neglect ours ( as I hope you will not ) With ling'ring deaths I 'll study to torment you ; You may it may be then too late repent you . Am I a King ? and shall contempt accrue To me a King , from such low worms as you ? ( Racks , Bring forth those Wheels Rods , Cauldrons , Hooks & Grid-irons , Cages ; here 's not all , here lacks ; Let 's see the Engines to torment the hands , Gauntlets , Auls , Bellowes , Brass-pots , Frying-pans . Obey , young men ; if I enforce a fact Not good , 't is not your voluntary act , You do not sin ; be prudent then , I say , Not actively but passively obey . The zeal-inflam'd young men do vilify His threats , intreats , retorting this reply , Speak Tyrant say , say , why art thou so bent To persecute us that are innocent ? We will observe , for all afflictions rod , What Moses taught us from the mouth of God ; Know , we detest your sense-deluding shows , Nor will we be seduc'd by words or blows : No Tyrant , no , do thou the best you can To do thy worst , we will fear God , not man : Our cause is God's , and death is our desire ; Heaven is our portion , yours eternal fire . Th' enraged Tyrant after one another Lop'd off these hopeful sprouts : the eldest brother , Named Macchabons , first was stretched out Upon a Rack , and beaten round about His naked ribs , with a Bulle-pizle , till His wearyed tormentors had their fill Of long continued strokes , and did desire Rather to leave , then he did them require : Nor was this all ; fresh tort'rers have extended Him on a wheel , weights at his heels appended : While yet his sinews and his entrails brake , He call'd on God , then to the Tyrant spake : Blood-guilty wretch , who labor'st to disthrone Gods Majesty it self ; know , I am one Am for the cause of God a sufferer , And no witch , nor inhuman murtherer . When the afflicter with compassion sway'd , Bid him submit unto the King , he said , Accursed ministers of Tyranny , Your wheels as yet , are not so sharp , that I Should thereby be enforced to abjure Heaven , wherein is my foundation sure . See , tyrant , see how resolute I am ; Winde off my flesh with pinsers , do , and cram Young Vultures with the bits before mine eyes : Put , put me to the worst of cruelties : Rost ( if you please ) by a soft fire my flesh , And if that will not serve , invent a fresh : Inflict , inflict , till there cannot be fonnd A place , whereon t' inflict another wound . So said , thus rack'd , into a fire he 's thrown , And now his wasting bowels stared on The Tyrants face ; yet with an unmov'd brest He to his brethren thus himself exprest : Beloved brethren , learn by my example To scorn the worlds alluring baits , and trample All torments under foot ; obey God rather Then this proud Tyrant : God 's a gracious father ; And when him pleases , with a smile or frown , Can raise the humble , strike the lofty down . This torment 's not enough to end his pain , For he is snatch'd out of the fire and flame Alive ; his tongue was plucked out and then His life he ended in a frying pan : And now his soul enjoy'd what he desir'd , His friends rejoyced , and his foes admir'd . Then was the second brother , Aber call'd , Who with the tort'ring Engines unappal'd , Refus'd to eat , chains did his hands restrain : His skin ( the garment of his flesh ) was flain From head to knees ; the tort'rer did devest His intrails peeping from his unglaz'd brest , Too grievous to behold ; and him at last Unto a famine-pined Leopard cast : The beast ( though truculent ) did onely smell , And went her way , forgetting to be fell , Nor was sh ' injurious to him in the least . The Kings displeasure but the more increas'd , And Aber grown more constant by his pain , Thus , thus his dying voice did loudly strain : How sweet ! How pleasant is this death to me ! Yea 't is most welcome , for I 'm sure to be Rewarded by my God ; the cross I bear On earth , in heav'n a glorious Crown to wear ; I thank my God , that I am more content To suffer , Tyrant , then thou to torment . And yet is not this misery of mine In suff'ring , so exorbitant as thine Is by inflicting ; keeping of the Laws Thus aggravates my pains , and thou the cause Shalt by the justice of the Holy One Be banished from thy usurped throne , And be reserved for those horrid chains Of utter darkness , and eternal pains . He said no more ; his soul forsook his brest , To take possession of aye-lasting rest . Machir the third son 's brought , who was not quell'd , But angrily their counsel thus repeli'd : One Father us begat ; one Mother bore us ; One * Master taught us , who is gone before us : Protract no time , for I am not so weak To yield ; I come to suffer , not to speak : What care I though I drink the brim-fild boul Of thy displeasure ? t will not hurt my soul . A Globe was brought , his woes must b'aggravated , And bound thereon ; his bones were dislocated ; They flaid his face , and while a crimson river Flow'd from him , thus he did himself deliver : O Tyrant , we , what we endure , endure For the pure love of God : thou shalt be sure To rove in Sulph'ry flames , and be tormented Eternally , unpity'd , unlamented . His tongue b'ing taken out , this good young man Departed in a red-hot Frying-pan . Judas is next , whom neither menacing Nor flattries , could induce t' obey the King : Your fire ( said he ) shall me attract more near Gods holy Law , and to my brethren dear : I tell thee Tyrant , thou shalt be acurs'd , And true believers blest : thou that art nurs'd By cruelty it self : I bid thee try me , And see if God will not also stand by me . Hereat the Tyrant in a hot displeasure Hastily left his chair t' afflict by leasure ; He charg'd his tongue to be cut out , in brief ; T'whom Judas thus ; Our God is not so deaf As you imagine ; his attentive ear Hears the dumb language of his servants pray'r : He hears the heart , not voice ; our thoughts he sees A distance off ; distongue me if you please : Divide me limb from limb , do Tyrant , do , But know , thou shalt not long scape Scot-free so . He 's tongueless , and with ropes ends beaten sore , Which he with much admired patience bore : At last upon the Rack his life was spent , And to his brethren ( gone before ) he went. Then Achas the fifth brother unaffraid To hug grim death , disclos'd his lips , and said , Tyrant , behold , I come for to prevent Thy sending for ; and know that I am bent To die couragiously , my mind is steady ; Thou art to hellish flames condem'd already , By my dear bretherens effused gore , And I the fifth shall make thy grief the more . What is 't that we have done ? what other cause Canst thou alleage , but this , We keep Gods Laws ? And therefore in the midst of torturing We joy O'tis an honourable thing ! ( wrongs , Though each part suffer , heaven will right our And fill your mouths with howlings , ours with songs . Then was he in a brazen morter pounded , Nay th'less he said , Those favours are unbounded With which thou crown'st us ( though against thy wil ) We please our God , rage thou , and rage thy fill : If thou shouldst pity me , I should be sorry ; Death's but the prologue to immortal glory . So said , he made a stop and stopping dy'd . Now the sixth brother Areth must be try'd , Honour and dolour's put unto his choice ; But grieving at it , with a constant voice He shot forth this reply : I weigh not either ; As we like brethren liv'd , wee 'll die together In Gods fear ; and the time which in exhorting Thou hast a mind to spend , spend in extorquing , His down-ward head unto a pillar ty'd , Antiochus rosts him by a soft fires side ; And that the heat might enter to the quick , And multiply his paines , sharp Auls must prick His tender flesh ; about his face and head Much blood like froth appear'd ; yet thus he said , O Noble fight ! O honourable warre ! Glad grief ! O pious ! and O impious jarre ! My bretheren are gone , and I ally'd To them in blood , would not that death divide Our love united souls : invent , invent More horrid pains indeavour to torment This flesh with greater torments ; study , study New wayes t' afflict me , more severe , more bloody : I thank my God , these are o'recome already ; Let thousands worser come , I will be steady . We young men have bin conqu'rours of thy power ; Thy fire is cold , nor can thy rage devour Our faith-fenc'd souls ; we have a greater joying In suffering , then thou hast in destroying : As God is just , so will he right our wrongs . These words scarce out , a pair of heated tongs Eradicate his tongue ; then being cast Into the Frying-pan , he breath'd his last . And now the youngest brother's onely left , Jacob ; who coming forth , compassion cleft The Tyrants heart , who took aside the child By th'●and and spake , and as he spake , he smil'd : Thy bretheren may teach thee to expect The worst of ills , if thou my will neglect : Thou shalt , if thou wilt of thy self be free , A Ruler , Gen'ral , and my Counc'ller be . This not prevail'd , he thus the mother dons ; O worthy woman , where are now thy sons ? Yet thou hast one , turn him , lest thou be rest Of him likewise , and so be childless left . The mother bowing to the king , bespake Her child in Hebrew ; Pity , for Christ's sake , And chear thy woful mother : O despise These pains , and be a willing sacrifice , As were thy bretheren ; that in the day Of grace , in heaven receive you all I may . Unbound , he forthwith to the torments ran , And with a serene countenance began ; Blood-wasting wretch , what dost thou but adde fuel , thee To make hell botter , by persisting cruel ? Worm that thou art , who crown'd thee ? who gave Those Purple robes thou wearest ? was 't not he Whom thou in us dost persecute ? but die Thou must at last , for all thou perk'st so high : I crave no favour at thy hands , but will Follow my breathren , and be constant still . Torments ensue : through mouth and nose he bled ; His mothers kinde hand held his fainting head : His arms cut off , Lord take my soul , he cry'd ; Distongu'd , he ran into the fire , and dy'd . Now Salomona ( all her children dead ) Enflam'd with zeal , came to be Martyred ; Herein excell'd them all , in that sh'endur'd Sev'n painful deaths , before her own 's procur'd , She tearless could abide to see them spurn'd , And rack'd , and torn , and beat , and flaid , and burn'd : And knowing well , death cutteth off our dayes By Fluxes , Agues , and a thousand wayes ; That pains were momentary , she exhorted Them thus in Hebrew , ere they were extorted : Most choyce fruits of my womb , let 's hasten hence , And fear not , heaven will be our recompence : Shall 's bear what Eleazar undergon ? You know good Abram sacrific'd his son : Remember Daniel , in the Lyons den ; And cast your eyes on the three childeren . The restless Tyrant caus'd her to be stripped , Then hang'd up by the hands , and soundly whipp'd , Her paps pull'd off : she while her body sryes , Lifts up her hands and eyes , and prayes , and dyes . SECT . IV. The Persecution of the Church from Christs time to our present age ; and first of those mentioned in the New-Testament . HEROD the Great having intellegence That there was born unto the Jews a Prince At Bethleem ; a band of men he sent , To do full execution as they went , On smiling babes , throughout Judea's land : ( Supposing Jesus might not scape his hand ; ) Snatch'd from the breast , the pretty little ones Were tost on Pikes , and dash'd against the stones . The Tyrant , after this , distracted grew , And 's wife , his children , and familiars slew . With sickness struck , he knew not where to turn , What course to take ; for a slow fire did burn His inward parts : his * canine appetite Was unsuffic'd ; his lungs corrupted quite ; His bowels rot ; his secrets putrify'd ; Consum'd with wormes , he miserably dy'd . Herod the Less incestuously wedded ; John Baptist for his plain reproof beheaded . Peter and John restor'd a man born lame , Preach'd Christ , and were imprison'd for the same . The High-priests and the Sadduces up-risen Against th' Apostles , cast them into prison : But in the night , an Angel of the Lord Op'ning the doors , their liberties restor'd : They on the morrow , for divulging Christ , Re-apprehended were , beaten , dismist . False witnesses suborned , holy Steven Did through a Stony-volley go to heaven . A gen'ral persecution breaking out At Solyma , the Saints disperse about The Judean and the Samarian borders : A persecting Saul the Church disorders . The Jewish fury , new-converted Saul Scapes by a basket let down o'r the wall . James is beheaded : while Agrippa storms Against the Church , he was devour'd by worms . Peter enlarged by an Angel was : Sosthenes , Silas Paul , and Barnabas Were beaten , whipp'd , and forced several times To leave their Country , and seek other climes . Paul's ston'd at Lystra , and for dead he lay ; But God reviv'd him ; he took Derbe-way : Much he endur'd abroad , and much at home , And in the end was Martyred at Rome . James , Jesus brother , from a Pin'cle cast , Recov'ring on his knees , thus spake his last : Father ( thee on my bended knees I woo ) Forgive them : for , they know not what they do . A Cameles knees were said to be more soft Then his , by reason that he kneel'd so oft . ) Vespasian did to him the Jews subject ; Titus Jerus'lem and the Temple sack'd . Andrew and Philip's crucifi'd : rough blows Kill Barthol'mew ; Thoumas as a dart o' rethrows . Mathew's thrust through : Simon Zelotes dead Upon the cross . Mathi as loft his head : And Judas ( brother unto James ) not mist A murth'rous stroke : Mark the Evangelist Went up to heaven in a fi'ry Car : One of the Deacons named Nicanor , Did with two thousand Christians lay down This life , to take up an immortal crown . THE Persecution of the Church Under the Heathen ROMAN Emperours . SECT . V. The first Primitive Persecution , which began Anno Christi , 67. DOmitius Nero , while in sheets of fire The Roman City caper'd , sang t' his Lire The incendiums of Troy , and from a Tow'r Feasted his eyes , to see the flames devour Those goodly structures , and high Tow'rs of state , Which startled the beholders eyes of late : The Circus fell , the pondrous beams and stones , Crushing to pieces many thousand ones ; The fire burns others , and the flame and smoak Nine dayes continu'd , a great number choak . Thus Nero on himself an Odium brought ; And to excuse himself , transfer'd the fault Upon the harmless Christians : it was they Had done it out of malice ; no delay Detards his hasty feet from shedding bloud : VVhere e're he comes , he makes a crimson floud Flow down the streets : in wild-beasts skins he wraps Christians , and throws them to dogs worr'ing chaps . In paper stiffened with molten wax , He packs up some ; and puts on others backs A searcloth-coat , and bolt upright them bound To axle-trees , first pitched in the ground , Then at the botom fir'd : these constant flames Afforded light to Nero's nightly games Kept in his garden : other some he takes , And goar 's in length upon erected stakes . This persecution through th' whole Empire spred ; So that the Cities were replenished With slaught'red carkases ; the old , the young , And naked women , altogether flung . Such was his rage , a Christians loathed name He strove t'extirpate wheresoe're he came . At four years end , this direful blast expires In Paul and Peter , two bright-shining fires . Peter ( as he desir'd ) was crucifi'd With his head downward ; so a Martyr dy'd . And Paul , his faith's confession having spoke , Yielded his neck unto the fatal stroke . SECT . VI. The second Primitive Persecution , which began Anno 96. DOmitian his brother Titus slaies , And doth the second persecution raise : ( For whilst Vespasian and his son remain'd , The Church with golden links of Peace was chain'd ) He flew the Roman Nobles ; and decreed The extirpation of David's seed , John , the belov'd Disciple , boyl'd in oyl , Unhurt , was banish'd into Patmos lfle . One Simcon Bishop of Jerus'lem , dy'd Upon the cross : a number more beside Of Christians he impoverish'd , and sent Them out , to lead their lives in banishment . The Roman Senate passed this decree , That Christians should not have their libertie VVhen brought before the Judgment-seat , unless They deviate from their Religiousness . The Heathenish Idolaters devise Against the Saints abomniabile lies , And envious slanders ; That they were seditious , Incestuous , rebellious , and pernicious Unto the Empire ; none could them importune , By any means , to swear by Casars fortune . If famine , plague , or war amongst them came , The Christians were the Authors of the same . And look what accusations they related , Domitian was the more exasperated ; And us'd what e're mans wicked wit invents ; Stripes , Rackings , Scourgings , and Imprisonments , Deep dungtons , Stoning , Strangling , the Gridiron , Cibbet , and Gallows , red-hot plates t'environ The tendrest parts ; the teeth of salvage bears ; The horns of Buls , and sticking up on spears , &c. Thus kill'd , a lawful burial was deny'd them : Pil'd up and tear-throat dogs were left beside them . Though Christians sufferings were very sore , Yet still the Church encreased more and more , In the Apostles doctrine deeply grounded , And with the blood of Martyr'd Saints surrounded . Good Timothy , Religious from his youth , Was stoned , as a witness to the truth , By those that worshipped Diana bright : One Dionysius th' Arcopagite VVas slain at Paris by a treach'rous villan . Protasius and Gervasius fell at Millain . SECT . VII . The third Primitive Persecution , which began Anno Christi 108. DOmitian being by his servants slain , Nerva succeeded ; in whose gracious reign ( VVhich was but thirteen months ) the Saints enjoy'd A peaceful season , and were not destroy'd . Trajan , next him , the Roman crown put on ; He 't was rais'd the third Persecution , VVorse then the former were ; which did incite An * heathenish Philosopher to write I' th' Christians behalf , to Trajan shewing , That whereas many thousands in his viewing VVere killed ; yet , contraite the Roman Laws None did , which might such Persecution cause ; Saving that every morn by break of day , They to a God call'd Christ did sing and pray : In other things they were to be commended . Trajan returns this answer : he intended To search them out no more ; but if they were Brought and convicted , them he would not spare . Sentence confus'd ! he them as harmless tenders , And yet would have them punish'd as offenders . The rage was by this act a little curb'd : Yet ill-disposed men the Peace disturb'd ; Especially , if new commotions flam'd Amongst them , then the Christians must be blam'd . Trajan commands the lineage of David , Which could be found , should by no means be saved He Phocas , Pontus Bishop , cast in 's wrath , First int'a lime-kiln , next a sealding bath . Ignatius , and many thousands more Exposed to the wild beasts to devour : Nor did in Adrian's reign this fury slake , Ten thousand sufferd for the Lord Christ's sake . In Ararath thousands were crucifi'd , Crowned with thorns , and thrust into the side VVith needle-pointed darts , in imitation Of Christ , our blessed Lord and Saviours passion . Faustiu us , Zenon , and Eustachius , Dy'd for the truth . VVhen Calocerius Saw how the Saints did bear afflictions rod , He cry'd out , Truly , great 's the Christians God : For which he apprehended , did become Partaker likewise of their Martyrdom . Symphorissa , a fair and vertuous dame , Hang'd up by th' hair , was scourged for Christs name , And then made fast unto a pondrous stone , Into the bosom of a river thrown : Seven sons she had , all stak'd , rack'd , and at last Thrust thorough , were into a deep pit cast . Adrian b'ing come to Athens , sacrific'd After the Greekish manner ; authoriz'd Any that would , to persecute , abuse VVhoever in contempt should it refuse . Quadratus , an Athenian Bishop , hence Did out of zeal i' th' Christians defence Write learned Tractares : Serenus did do The like ; and famous Aristides too ; Declaring that'twas neither right nor reason In harmless persons ; and no other fault Should bring their lives in danger , at th' assault Of th'hair-brain'd rabble ; th' Emperour hereat Grew milde , and pity'd their afflicted state . After him Antonius Pius swaid And he this persecuting storm allaid . Gods word 's fulfill'd , the wicked's rod shall not Alwayes remain upon the righteous lot . SECT . VIII . The fourth Primitive Persecution , which began Anno Christi 162. NOw Antoninus Verus , Pius son , ( Who dead ) rais'd the third persecution . Germanious , Pionius , Metrodore , Polycarp , Carpus , and a number more In Asia burn'd . Felicit as at Rome , With her seven children suffered Martyrdome . Scourg'd was her eldest Son ; and after , prest To death with leaden weights , attain'd true rest . The two next had their brains knockt out with mauls : The 4th thrown headlong down a prec'pice , sprawls With his broke neck : The three that do remain , Must lose their heads . In fine , the Mother 's slain . Concordus suffered ; who in disgrace , Did spirt out spittle in the Idols face . In France the Christians under went all wrongs ; As Scourgings , stonings , and the spatt'ring tongues Of railing Rabshakeh's : at home , abroad , Their backs must tolerate afflictions load : Yet well they knew , that griefs were transitory , If but compared to eternal glory . Sanchis the Bishop of Vienna , stood Unmov'd , under such pains , as flesh and blood Could not endure to bear : no torments could Prevail to make him to let go his hold . When he was ask'd , where he was born and bred ; He , I 'm a Christian , onely answered : And when another did demand his name , Urging it much , his answer was the same : A third enquir'd , whether he were a man , Or bond , or free ; I am a Christian , He still reply'd : no torments could divorce His constant lips from using that discourse . When there were plates of candent Brass apply'd I'his tendrest parts : O how did he abide That scorching heat ! nor was he seen to shrink , As did his body : while his tort'rers think , With new supplies to force his recantation , He quite contrary to their expectation , VVas so restor'd , that what he did endure These latter times , did prove his Sov'raign cure . At last plac'd in a red-hot iron chair , His spir'e ( with others ) vanish'd into Air. Thus were the holy Saints , from morn to night , A spectacle unto the people's sight . Biblides in the midst of pains spake thus , Ah! how should we ( as you report of us ) VVe Christians , think you , of our babes make food ? VVhen we not taint our lips with bestial blood . Attalus frying , thus Your selves do eat Mans flesh : and as for us , we loath such meat . B'ing asked what he call'd their God by name ; He answer'd , Man 's and his was not the same . Then let your God , if that a God he be So powerfull ( said they ) come set you free . Pont'cus a youth of fourteen years of age , Perpass'd the utmost of the fo-mens rage . VVilde beasts are put to Blandina , but they ; More merciful then men , would go their way . VVhipped she is , then broyl'd and thrown on ground For Buls to tear : from every gaping wound Blood gushes forth , and runneth out afresh From th'u●stopp'd chinks of her bemangled flesh . She felt no paine , by reason she was fill'd VVith spir'tual joy : she at the last was kill'd . The bodies of the Saints were made a mock , A scorn , a by-word , and a laughing-stock I' th' open streets , till thrice two Suns were down , Then burn'd their ashes in the river thrown . Th' Apostatized Christians , which came Unto their tryals , did confess their shame By down-cast looks , and sorrow-boding faces ; The Gentiles pulveriz'd them with disgraces , As persons too degenerous , addicted To vice , deserving what should be inflicted : But they which constant to the last remain'd , VVent with a cheerful brow , and entertain'd An obvious death ; and , as it were combin'd Their glorious rayes , and like to Phoebus shin'd . So have I seen a fair and comly Bride , Richly attir'd , with what a decent pride She quits her conclave , or interior room , Who drawing neer , about her neck doth fall , And seals his favours on her lips withall . Faith as an ornament the soul endows ; Christ is the Bridegroom , and the Church the Spouse Prepares to meet him , and direct her paces , They he may hug her with entwin'd embraces . They meet ; Christ & his following Spouse do clamber Up by steep staires ; heaven is the Bridal Chamber : Where , with Unknown delights , they are possest Of sweet reposes , and eternal rest . Marcus Aurelius , and Antonius go To war against the Quades the Vandals too : Their Army by innum'rous foes beset , Were so put to 't , the souldiers could not get The least of water , their thirst to allay : VVith that , a Christian Legion fell to pray , ( VVithdrawing from the rest ) the heav'n disburst Abundant show'rs ; the Romans quench'd their thirst : Against their enemies , such lightnings flash'd , As made them fly discomfited and dash'd . The Emp'rour pleas'd hereat , commands that none Kill Christians more , whose God such things had done : And his ( which was not long in force ) decree Burn'd the accusers , set th' accused free . SECT . IX . The fifth Primitive Persecution , which began Anno Christi 205. WHen Peace-maintaining Pertinax was dead , Servere Severus reigned in his stead ; By envious rumors , and through false suggestion , The Christians lives were dayly brought in question . The King commands ; his willing Subjects strive To bring 't about , that none be left a live . In Sun-burnt Affrick , Cappadocia , In Carthage and in Alexandria . So that the aumber slain was numberless ; Origen's father , with whom Origen His son had dy'd , had not his mother bin An hinderance , in that she did convey , The night before , his shirt and cloaths away ; Hereat , he not for fear of Martyrdome , But shaming to be seen , remain'd at home . Tertullian , Irenaus , Andoclus , Urbanus , Satyrus , Secundulus , Perpetua , Felicit as , and Rhais , Did by untimely deaths conclude their dayes . Caspodius , a Divine , drag'd up and down The streets ; at last was into Tyber thrown . Cecilia Idolatry contemn'd , And therefore by the Judge must be condemn'd ; The Sergeants minding how she did behave her , How fair she was ; sollicite her , to favour Her self , and not to cast her self away ; She was but young , and many a merry day Might live to see : but she discreetly sent Such gracious words , as caus'd them to relent , And unto that religion yield their hearts ' Gainst which they threw their persecuting darts . Which , when perceiv'd , leav gain'd , she runs her home and for Vrbanus sends : Vrbanus come , He grounds them in the faith so highly priz'd . Four hundred do believe and are baptiz'd . This holy Martyr afterwards was shut Twice twelve hours in a Bath ; at last they cut Her head off from her shoulders : thus she ended Her dayes , and up into the clouds ascended . Agapetus , of fifteen years of age , VVas scourg'd , then hang'd up by the feet : in rage He scalded was ; unto the wild beasts rost ; But they not hurting him , his head he lost . Pamachius , a Roman Senator , VVith's wife , his children , and neer fourty more , All in one day beheaded were ; their pates Fixed on high , over the City gates , As Bug-bears to affright and scare the rest From Christianity , which it profest . Potamiena , ( boyling Pitch being pour'd Upon her naked flesh ) the flames devour'd . And Zepherinus ; after him Vrbanus , Both Roman Bishops ; good Valerianus , Tybartius too , two Noble men of Rome , For their Religion suffer'd Martyrdome . Gainst Narciss , three false witnesses suborn'd ; Th' one lost his eyes , the fire a second burn'd ; The third lay languishing : thus we may see Th'accusers suffer , the accus'd go free . Antiochus fell down , and having cry'd , His bowels burn'd within him , sadly dy'd . SECT . X. The sixth Primitive Persecution , which began Anno Christi 237. MAximinus ( Severus dead and gon ) Stirr'd up the twice-third Persecution : Disliv'd the Teachers , Leaders , and the best ; By this means thinking to seduce the rest . Thousands were Martyred , whose names are lost With Or'gen's * book , in which they were engrost . About this time Natalius , a Priest , ( Who much had suffer'd for the cause of Christ , ) Seduced was by Asclepiodot And Theodore , who promis'd to allot A hundered and fifty silver Crowns To him each month , if he would but renownce The Christian God , and give to theirs respect : He did , and was a bishop of their sect : But God ( whose mercy would not have him lost , Who had so much endur'd , so oft been cross'd ) Admonished him by a vision plain , T'ad joyn himself to the true Church again : Which the good man , b'ing for the present blinded With gain and honour ( as he ought ) not minded . He the night after b'ing by Angels scourg'd , Did put on sackcloth in the morn , and purg'd His soul with tears : with doleful lamentation , He runs in hast to th'Christian congregation : Of all loves , and for Jesus Christ his sake , Humbly entreating them , once more to take Him into their society , and quire , Accordingly they granted his desire . Horse-torn Hippol'tus dy'd : the Martyred By sixties in a pit were buried . SECT . XI . The seventh Primitive Persecution , which began Anno Christi 250. DEcius , that cruel Emperour , begun The seventh bloody persecution : Of which Niceph'rus thus ; Can any tell The sands ? they may the Martyr'd saints as well . Fabian , that kept a Bishoprick at Rome , And the Kings treasures , suffred Martyrdom . Babilas dy'd in prison ; and a train Of forty Virgins were in Antioch slain . The Alexandrian Christians are bereft Of all their goods ; yea , they have nothing left : Yet they rejoyce , and are therewith content , Knowing their substance is more permanent . When Apollinea's teeth had dash'd out bin , A fire was made ; they threat to throw her in : She paus'd a while , ( refusing to be turn'd ) And gave a leap into the fire and burn'd . Julian , Epimachus , and Alexander , The flame consum'd : many ( poor souls ) did wander In the deserted deserts ; others lives Lay open , to the raging cut-throat's knives . A certain Minister with pains opprest , And fearing death , desir'd to be releas'd : A young man , then , too glorious to behold For mortal eyes , appearing , did unfold His angry lips : What would you have me do ? You dare not bear , and out you will not go . Because chast Theodora a did refuse To sacrifice , they sent her to the stews ; Where lust-enflam'd young men for entrance press'd : But Didymus slip'd in before the rest , Having the habit of a souldier on , He chang'd for hers ; and she in his is gon . Didymus stayes behind : b'ing found a man , Confessing th' whole state of the matter ; so He was condemn'd , and must to torment go : Which Theodora a having understood ; To save the shedding of innocuous blood , Comes to the Judge , and said , I bear the guilt ; And lo I 'm here , condemn me if thon wilt : As for that man , I pray let him go free , Let not your fury light on him , but me . She was not heard ; both for their lives were try'd , Condemned both , Beheaded both , both dy'd . No torments that the Praetor could devise , Could force Nicetas t'offer sacrifice : He therefore him into a garden brought , With all variety of pleasures fraught : There laid him down upon a bed of Down , ( A silken net softly upon him strown , ) Among the Lillies , and the fragrant Roses , Neer murm'ring streams inviting sweet reposes ; To the sweet whistling of the leaves mov'd by A gentle gale , he left him : presently In comes a Strumpet garishly , attir'd , And in a wanton dialect , desir'd The non-denial of her earnest sute , To use her body lowly prostitute . Nicetas , ( fearing he should be by folly Conqu'red , and led to do what was unholy , ) Bites off his tongue , and with a certain grace , He spits it out into her whorish face ; So by this smarting wound he did prevent Sins sting , and consequently punishment . Nichomacus most sensible of pain , I am no Christian , cry'd ; so was not slain : He had no sooner put his hand to evil , But was possessed with an unclean devil , And thrown with violence upon the ground , Bit off his tongue , and died of the wound . Many A postates were possess'd , and some Suddenly struck , ( were ever after ) dumb . Though some thus fell away , others stood fast , Remaining glorious Martyrs to the last . But Decius not long securely slept : For conquer'd by the Goths , with 's horse he leapt Into a whirlpool , and therein was drown'd ; Nor was his body ever after found . Yea , God throughout the Roman Empire spred A ten-years plague , t' avenge the blood was shed . Brotherly love the Christians shew'd t' each other , By visiting , relieving one another : But the Idolaters fled from , neglected , Cast out , not succour'd , those that were infected : Shift onely for themselves , go where they will , This spreading punisment pursu'd them still . Gallus succeeding ( Decius being dead ) This persecution continued : The weight of his displeasure fell most heavy Upon the shoulders of the Tribe of Levi. He banish'd Cyprian , and more Divines , Condemned others to the Metal-Mines : T'whom Cyprian wrote letters cons'latory Shewing , affliction is the Saints true glory ; Deep wounds and scars are to a Christian brest As Ornaments to bring them in request With God himself ; to multiply their fame , And not as markes of stigmatized shame . And though the naked Mines afford no beds , Can they want ease that lay in Christ their heads ? What if their aking bones lie o' th' cold floor ? Is 't pain to lie with Christ ? say they are poor , Yet are they rich in faith : suppose their hands Be manacled , put ease coacted bands Hold their worn seet : Can he be said to be Fetter'd with chains , whom the Lord Christ doth free ? He lies ty'd in the stocks , thereby whose feet To run a heav'nly race become more fleet . Nor can a Christian be bound so fast , But his life's crown , adds wings unto his hast . They have no clothes , cold weather to resist : Can he be naked who hath put on Christ ? Do they want bread ? Christ is the bread of life , That commeth down from heaven , in him is rise : Man by the word which doth from God proceed , Is said to live , and not alone by bread . What matter is 't though you deformed seem ? You shall be honour'd , and of great esteem : Your God will turn your miserable dayes To peace ; your mournings into songs of praise : You sail through troublous Seas , to be possest Of heaven , the haven of eternal rest , And do not grieve , because you are forbid To serve the Lord , ( as formerly you did ) In your Parochial places , God's enclin'd T' accept th' endeavours of a willing minde : The dayly sacrifices you impart , God loves ; a broken and a contrite heart His soul takes pleasure in : he doth regard , His servants tears , and will at last reward Fidelious brests , which do confess his name : Promis'd he hath , and will perform the same . SECT . XII . The eighth Primitive Persecution , which began Anno Christi 259. VAlerian next adds fuel to the fire , And blows the flames of persecution higher ; By an Egyptian Sorcerer beguil'd , He now is cruel , who before was milde . The Christians are banished his Court , Where lately he allow'd them to resort ; Nor was this all ; young men , maids , husbands , wives , All sorts , and ranks , must lose ( dear hearts ! ) their lives . Three hundred souls , then by the President Of Carthage were into a lime-kiln sent . Three Virgins first had Vinegar and gall Forc'd down their throats ; then scourg'd , then rack'd and all Besmeared were with lime : then broil'd , then cast To wild beasts , and beheaded at the last . When Cyprian long had born afflictions yoke , His neck submitted to the fatal stroke . Sixtus a Bishop of the City Rome , And his six Deacons , suffer'd Martyrdome . Laurence the seventh , as along he went With Sixtus going to his punishment , Complain'd he might not ( seeing he had rather Suffer then live ) die with his Rev'rend father . Sixtus reply'd , before three dayes were out He should come after : go and give about I' th' interim thy treasures to the poor : Th' observing Judge supposing he had store Of wealth crock'd up , commanded him to bring All that he had : For to effect which thing , Laurence crav'd three dayes respit ; in which stock Of time , he gath'red a poor Christian flock Into a ring ; the fourth day doth afford New light , and he must now make good his word . Being enforc'd by a severer charge , Couragious Laurence doth his arms enlarge Over the needy throng , and said , These be The precious Jewels of the Church : see , see , Here treasure is indeed ; here Christ doth dwell . But Oh! what tongue sufficiently can tell The raving fury which the Tyrant acted ; How he did stamp , did stare like one distracted ? His eyes did sparkle , his gnash'd teeth struck fire , And 's mouth all in a foam , thus wreak'd his ire : Kindle the fire ; Faggots on Faggots fling : What , doth the villain thus delude the King ? Away , away with him ; whip beat him sore ; Jesteth the Traitor with the Emperour ? Pinch him with red-hot tongs ; let candent plates Engird the Raskals loyns ; heat , heat the grates ; And when y'have bound the Rebell hand and foot ; On with him , rost him , broil him : look you do 't , On pain of our displeasure ; toss him , turn him ; I charge you , do not leave him till you burn him , And that to cindars too : each man fulfill His office quick , and execute my will. Revenge findes nimble hands ; the tort'ters lay Him on a soft Down-bed ; I will not say , A fi'ry iron one : God made it so , That it afforded Lanrence ease , not woe . Valerians heart burns , Laurence flesh doth roft ; 'T is doubtful whether was tormented most . Then Laurence thus : Tyrant , this side 's enough : turn up the rest ; Or rost or raw , try which thou likest best . SECT . XIII . The ninth Primitive Persecution , which began Anno Christi 278. CLaudius , and after him Quintilian , ( reign ) ( Both which but one and thrice three years did Maintain'd the Churches Peace : while they endur'd , The Saints were happy , and their lives secur'd . Aurelian , nat'rally severe and cruel , Succeeds ; his rage fomented by the fuel Of mis-informing sinister suggestions , Prov'd Tyrannous ; his Nephew's life he questions ; And questioning , abrepts : then he begun To stir up the ninth persecution . But thus it happ'ned : while he went about To seal the Edict that was issuing out , There did a Thunder-bolt so neer him fall , That he was kill'd , 't was the consent of all . The Emp'rour strake with such astonishment , Gave over his Tyrannical intent . He after six years reign was murthered : And the Church forty four years flourished Under a various Emp'rour . O what peace Doth crown the Christians brows ! what large increase Of honour doth betide them ! they resort Unto the Court , who lately were a sport T'insulting foes : and they that were a prey , Are prais'd and priz'd : who now more great then they ? While thus the Christians bath'd themselves in quiet , Their natures drew them to excessive riot , T'indulge to idleness , to scold , and brawl For very trifles , or nothing at all ; With railing words bespatt'ring one another , Moving sedition against each other : Bishops with Bishops ; and the vulgar train Do with the vulgar altricate for gain : Thus , thus their sins encreased ev'ry day , Till Gods wrath came , where sin chalk'd out the way : And now the Christians enemies abound , Laying their Churches level with the ground ; Burn sacred Writs . I'th'open market-places ; Pursue their Priests , and load them with disgraces : Slanders and contumelious opprobries , Abhor'd their Doctrine , and their words despise . SECT . XIV . The tenth Primitive Persecution , which began Anno Christi 308. TVVo Tyrants , Dioclesian in the VVest And Maximinian in the East , distress'd The Saints of God : the foe-men overcome , They instituted solemn games at Rome , As glad memorials of their b'ing victorious : Nay Dioclesian was so vain-glorious , He needs would be a god , and be ador'd By ev'ry bended-knee , as supream Lord : Nor did he stick to say , that he was brother Unto the Sun and Moon , as was no other . His shoes adorn'd with gold and Precious stones , The people kneeling on their marrow-bones He bid to kiss his seet , ( O height of pride ! ) He persecution rais'd ; at Easter tide Places of Divine worship he or'eturn'd ; And in contempt the Sacred Scripture burn'd , Some Elders of the Church were torn in sunder ; The rest variety of deaths went under . Sylvanus Bishop , with him thirty nine , Ended their sorrowes in a Mettle-Mine . The Tyrian Christians ( none this fury spares ) VVere cast to Lyons , Leopards , and Bears Kept hungry for that purpose : male-content , The beasts not touched them ; their claws were bent At other preyes ; they vehemently rage ' Gainst those which brought the Christians on the stage , And seiz'd on them ; who though they thought they stood Out of harms way , became the wild beasts food . And afterwards , these holy Martyrs slain , VVere soon committed to the foaming main . The Syrian Pastors lay in prison chain'd ; Zenobius a Physician , Brick-bats brain'd . Yea good Serena Dioclesians wife , Was for religions sake depriv'd of life . The Martyrs blood ran like a flowing tide , Such an innumerable number dy'd . Upon a Christmas-day Maximinus fir'd A Church whereto the Christians retir'd , To celebrate that joyful day , wherein Jesus was born to save them from their sin . He also did a Phrygian City burn , And all th' inhabitants which would not turn . Forty young Gentlemen of good repute , Confess'd their faith , and boldly did refute False wayes : their names up to the Marshal gave , Who seeing them so gallantly behave Themselves , admit'd , and stood in a quandary , What course to take ; his anxious thoughts did vary : Resolved , he try'd what fair words would do ; Proff'ring them money , and preferment too : They answer'd thus ; We nothing do desire , But Christ alone ; the wheel , the cross , the fire , Are easie pains . His eyes the Marshal casts Upon a pond expos'd to northern blasts ; Bids them be stripp'd unto their naked skin ; 'T was winter weather , yet they must go in , There stay all night . We put not off our cloaths , Say they , but our old man , which God so loaths . The pond receiv'd them , and the nipping frost Stiffened their members ; breath not fully lost When day appear'd unto the wakened world , They were took out , and burn'd ; their ashes hurl'd Into the gliding streams . — In France , in Colen Italy , and Spain , Were many millions of Christians slain , As witnessed unto the truth : in Trevers The brookes of blood discolour'd ample Rivers . This persecution run along , and came Into our Britain , where the Christians flame . Besides the kindes of deaths , the torments were So great , that they unutterable are ; As whippings , scourgings , rackings , hackings , manglings , Hangings , bangings , prickings , kickings , stranglings , Smoakings , choakings , rostings , scorchings , spoylings , Cuttings , guttings , flayings , fryings , broylings : Some manded to the mines , others were quarter'd ; In brief , there were seventeen thousand Martyr'd In one months space ; yet still the Christians joy'd , And still encreas'd , the more they were destroy d. Galerius invading Antiech , Romanus runs , and tells the Christian flock , That wolves , which would devour them up , were neer : But therewithal , exhorts them not to fear The greatest perils , but that young and old Would be couragious , resolute and bold , To hazard life and limb , for to maintain God's cause and theirs . With that , an armed train Pour'd in upon them ; but the Christian throng Arm'd with the staffe of faith , were too too strong For them to grapple with then : speedy word Was sent their Captain , that no power of sword Could e're prevail ; it was in vain to strive Against the stream Romanus yet alive . The ireful Captain , in a sume , commands Romanus be deliver'd to his hands . Romanus comes ; thus did the Captain say , And art thou then the Author of this fray ? Art thou the cause why thus so many fall ? By Iove I swear that answer for them all Thou shalt ; and that e're thee and I do part , I 'll make thee undergo the self-same smart Thou do'st encourage others to abide . Galerius ceas'd : Romanus thus reply'd ; Tyrant , I hug , and willingly embrace Thy sentence ; know , I count it no disgrace To be for my dear breth'ren sacrific'd , By worst of torments that can be devis'd . Galerius raging at this answer stout , Commands his men to truss him and draw out His bowels . Th' executioners defer Such horrid deeds , and say , Not so good Sir , He is of noble Parents , and his breath May not be stop'd by an ignoble death . Scourge him then soundly , let your yerking lashes , Weighty with leaden knobs , cut wounds , and gashes . To whom Romanus used this expression ; Not my descent , but Christian-like profession Nobilitateth me ; be not therefore More favourable , but inflict the more : Your Idol worship I detest , despise , And all your superstitious fooleries . With that his sides , his naked sides , were lanc'd This bones ; yet still this blessed Saint advanc'd The living God , and Christ , whom he hath sent : Then were his teeth struck out , for this intent He might not speak so audibly : his face Was buffeted , his cheeks were slic'd ; nor was This all ; nails tear his eyelids : from his chin They pluck'd his beard , and with his beard the skin : Yet this meek Martyr said , I give to thee O Captain , thanks , for opening wide to me So many mouths , whereby to shew the power Of God , and Jesus Christ my Saviour : Look Tyrant look , upon my various wound ; So many mouths have I , Gods praise to sound The Captain wond'ring at his constancy , Ceased to exercise more cruelty : Yet menaced to burn him , and did say Thy cru'fi'd Christ is but of yesterday , The Gentiles gods of longer standing are . Romanus takes occasion to declare Th' eternity of Christ : of seven year old Give me a childe ( said he ) what he 'll unfold Listen unto : From out the gazing throng A pretty boy is pick'd : Romanus tongue Bespeaks him thus ; My Lamb , ought we not rather To worship Christ , and in this Christ one Father , Then a plurality of Deities ? Speak , 't is a good boy , speak : the Child replies , There needs must be but one God we conceive ; That there are more , we children can't believe . Th' amazed Captain said , Young villain , where , And of whom learn'dst thou this ? my mother dear , He answer'd , taught it me ; this from her breast I suck'd in with my milk , that I must rest My faith in Christ alone , and in no other . In comes rejoycingly the sent-for mother ; The child 's hors'd up and scourg'd , the standers by , With wat'ry eyes behold this cruelty ; While the glad mother , a tear-less Spectator Chides her sweet babe , for asking for cold water : After that cup she chargeth him to thirst The babes drank of , which were in Bethlem nurs'd : Upon my blessing , I saac record , Proff'ring his neck unto his father's sword . Then did the barbarous tormentor pull The hair , the skin , and all , from the childs scull . The mother cryes , This pain will soon be gon ; Suffer , my child , my sweet-sac'd child , anon Thou 'lt pass to him , who will adorn thy head With an eternal crown , a crown indeed ! Thus doth the mother chear the child : the child Takes heart to grass , and in his pains he smil'd . The Tyrant seeing how the Child stood fast , Himself subdu'd , commands him to be cast Into a stinking Dungeon , whilst that pain Unto Romanus was renew'd again . Romanus is drag'd forth , to have a fresh Supply of stripes , on his bemangled flesh . Discovering the bare bones , a second smart Augmenteth each already-wounded part . Nor was this yet enough ; cut , prick'd , and pounc'd He suddenly must be ; then was denounc'd A final sentence ' gainst him , and the child ; Both must be burn'd , their torments were too milde ; The tort'rers did too favourably deal . Romanus boldly said , I do appeal From this ungodly sentence of thine own , To Christ his righteous Tribunal Throne , Who is an upright Judge ; not that I fear Thy merc'less handling ; no , I more can bear Then thou canst lay upon me ; but that I May shew thy judgments to be cruelty , The childe 's demanded of his mother ; she , Embracing it , deliver'd it to be Bereav'd of life ; and when the fatal stroke Was given , Farewel , sweet child , Farewel , she spoke : All praise O Lord , with heart and word , Vnto thy name we render : The Saints that dye , are in thine eye Most precious , dear , and tender . The childs head 's off , the mother tender-hearted Enwrap'd it in her lap , and so departed . Romanus then into the fire is flung : A storm extinguish'd it ; and now his tongue Must take a farewel of his head ; his neck Becomes the subject of a halters check . One Gordius having liv'd a certain time In deserts , counted it at last a crime Not to endure ; he therefore when a game Was celebrated unto Mars , forth came , And up in a conspicuous place b'ing got , He said , I 'm found of those that sought me not : Then apprehended , he his faith confesses ; And in the midst of torment this expresses : God 's my adjutor , Ah! why should I than Fear in the least the Tyranny of man ? Nothing shall me dismay , that can fall out ; Thou Lord art with me , fencing me about With Bullwarks of thy love ; thy favour still Surrounds me : Ah! how can I then fear ill ? These torments are but light , which I endure ; Let heavier come . Tormentors , pray procure Substantialler then these ; these are too small : Gibbits ? and racks ? as good have none at all . VVhen foul means could not shake his faith in Christ , He was by specious promises entic'd : But Gordius said , I do expect in heaven Greater preferments , then on earth are given . Now for this good man going to be burn'd , How many tender-hearted persons mourn'd ! To whom he thus ; Let not your brimfill'd-eyes Weep showres for me , but for God's enemies ; VVho make a fire for us , But in conclusion , Purchase a greater to their own confusion : O weep for them , or none ; good people curb Those gliding streams , and do not thus disturb My calmed minde : for truely I could bear A thousand deaths for Christ , and never fear . Some pity'd him , while others , standing by , Perswade him to deny Christ verbally , And to himself reserve his conscience . My tongue , said he , will under no pretence Deny its donor : unto righteousness Our hearts believe , but 't is our tongues confess Unto salvation ; O let me excite You all to suffer for a cause so right : Good folks , fulfill a dying mans desire . So said , he ceas'd , and leap'd into the fire . One Menas , an Egyptian born and bred , Leaving his temporal subsistence , led A solitary life , in desert places ; Where he might wholly exercise his graces , In fasting , prayer , meditation , fit And dil ' gent reading of the sacred Writ . At last return'd to Cot is , when the croud Were at their pastimes , he proclaim'd aloud Himself to be a Christian : then surpriz'd , His faith in God more boldly he agniz'd . Torments ensu'd ; no torments could revoke His minde , but thus he confidently spoke : In my minde , nothing comparable is To the enjoyment of eternal bliss : Nay , all the world , if put into one scale , Is lighter then one soul : VVho can prevail , To disunite us from the love of Christ ? Can tribulation ? anguish ? he 's the high'st ; To him will I look up ; he bids me fear not Those that can kill me bodily , but are not Able to hurt the soul : but fear him who Hath pow'r to slay the soul and body too , And fling them into hell . Having receiv'd The final sentence , up to heaven he heav'd His eyes , hands , heart , and said : O Lord my maker , Thanks be to thee , in that I am partaker Of Christ his precious blood : thou hast not let My foes devour me , but hast beset My heav'n-fix'd soul with such true constancy , That in the faith I liv'd , for that I die . The lift up axe , upon his neck falls down , And so he lost his head , but found a Crown . In Portugal a Noble Virgin nam'd Eulalia , of twelve years old , enflam'd With holy zeal , most earnestly desir'd To suffer death , and heartily requir'd The blest assistance of Gods willing arm , And faith all her corruptions to charm : Her godly Parents , fearing she should come T'antimely death , did keep her close at home ; But she ( not brooking long delay ) by night Stole out of doors , by that time it was light She came into the City , and appearing Before the Judge , spake boldly in his hearing : What , no Shame in you ? will you still be bent To shoot your arrowes at the innocent ? Never have done ( because no power controuls ) To break their bodies , and afflict their souls ? Are you desirous what I am to know ? I am a Christian , and an open foe Unto your diabolick sacrifices : As for your Idols , them my soul despises : I do aknowledge , with my voice and hert , Th'all-powerfull God : Hangman , in ev'ry part Come cut and mangle me , dishead me , burn me ; What ever thou canst do , shall never turn me . Alas ! alas ! my flesh is too too weak , And may be conquer'd ; thou maist eas'ly break This brittle Casket : but my inward minde A jewel is which thou shalt never finde . Then thus the angry Judge ; Here Hangman , take her , Drag her out by the hair , to torments ; make her Be sensible of what our Gods can do , And we : But yet before thou undergo A miserable end , O sturdy girle , I 'de fain have thee recant ; life is a pearl Too precious to lose : call but to minde Thy Noble Birth , and be not so unkinde To thine own self as to neglect thy fortune ; Methinks the glist'ring Bride-bed should importune Thee to preserve thy life : bar not thine ears , But be entreated by thy Parents tears , Not to contemn th' Aurora of thy time ; The flower of thy youth is in its prime , And wilt thou slight it now ? well , if thou wilt , Know , that to make thee answer for thy guilt , Engines are ready ; if thou l't not be turn'd , Thou shalt beheaded be , or rack'd , or burn'd : What a small matter is 't , not worth this strife , To strew incense ? yet that shall save thy life . Eulalia not reply'd , but spurn'd abroad The incense heaps , and did with spittle load The tyrants face : the Hangmaa having retch'd her ; With wilde-beasts talons to the hard bones scratch'd But she ceas'd not to praise the Lord , and prize ( her . Th' attainment of these sublime dignities . VVith th' iron grate her mangled body's gor'd ; Her brests , with flaming torches are devour'd ; Her long hair set on fire : she opened wide Her mouth , and sucked in the flame , and di'd . The Judge told Agues , if she did refuse To sacrifice , there was a common stews , And in she should : the chast religious maid Unto the flock'd-lascivious youngsters said , Christ will not suffer this ( I tell you true ) This spotless soul to be defil'd by you By you base slaves to lust : then was she plac'd Naked i'ch'street , and publickly disgrac'd : Amongst the rest , one scoffing at her shame , A flame like to a flash of lightning came And struck out both his eyes ; he falling down , Did wallow in the dirt , while she did crown Her soul in praising God : the Judge sends word To th'executioner to sheath his sword In her warm bowels ; Agnes maketh hast To meet with him ; she cannot run so fast . O this ( said she ) this , this is he whom I Am taken with : I long , I long to die : My brest stands fair ; thrust souldier , if thou wilt , Thy glitt'ring rapier up unto the hilt . Dear Father open wide the gates of heaven To entertain my soul : her life 's bereaven . SECT . XV. The Persecution of the Christians in Perfia , under Sapores , about the same time . ANd now the Persian Magicians bring In accusations , to Sapores King , Against the Christians , for their adhering To Constantine the Great , ( a crime past cleering . ) The King incens'd herewith , with taxes , fines , Oppress'd them sore , and killed their Divines : Simeon their Priest was into prison sent , For slighting Idol-gods ; and as he went , Vsthazares ( a Christian of late , Since sall'n away ) who at the Court-gate sate , Espying him led by , obeysance did him : But Simeon for Apostatizing chid him . The conscious Eunuch suddenly let fall A briny showre ; his costly garments all Laid by , he mourn'd , and with dejected face , Deplored thus his lamentable case : Ah me ! with what a brazen brow shall I Look upon God , see'ng Simeon doth deny His kinde salute ? He to the King must go , Who gently ask'd him why he mourned so ? If in my Palace thou want'st any thing Speak man , and by the honour of a King It shall be thine : that tolerable were ; But Ah! who can a wounded spirit bear ? 'T is this ( said he ) that acerbates my woe ; I live , who should have dyed long agoe ; This Sun I see , to which I seem'd to bow Thereby denying Christ , to pleasure you ; I 'll take a solemn vow , for to adore The great Creator , not the Creature more . The King adjudged him to lose his head ; And at his death at his request 't was spread , Here 's one that suffers not for any treason , But for religion , and no other reason . The Christians which disheartened had bin By his Apostacy he sought to win By his profession and example too , To take new courage , and to undergo The like if need requir'd . Good Simeon Rejoyc'd , and prais'd the Lord for what was don . When the next Sun had rais'd them from their beds , He and a hundred more all lost their heads . The King decreed , no mercy should be us'd To them which to adore the Sun refus'd . The sword rang'd over all the Persian bounds ; Devour'd whole Cities , and unpeopled towns . In brief , in all , during Sapore's reign Were more then sixteen thousand Christians slain , SECT . XVI . The Churches Persecution under Julian the Apostata , Anno Christi 365. NO sooner was Constantius deceas'd , Julian his nephew , of the West and East Is made sole Emperour : he from his youth Was well instructed in religion's truth : His good behaviour and ingenious parts , Made him a Load-stone to attract all hearts . In brief , he had ( what 's difficult to finde ) The rare endowments of a vertuous minde . But he Apostatiz'd : Satan his tutor , Learn'd him to be the Churches persecutor : He op'd the Idol - Fanes , lock'd up before ; And when the Christian faith grew more and more By torments , he was pityful and mild , And by his gifts and flatteries beguil'd The weaker sort , who avarous of gaia , VVere drawn aside : he also did ordain , That none professing Christianitie , Master of any Art should dare to be , Or any Officer : he did suborn Jesters , to load them with contempt and scorn : Himself put none to death ; yet did the crew Of Heathenish Idolaters imbrew Their hands in Christian gore , brain'd them with stones , And tore the flesh from off their naked bones ; Drench'd some in scalding water ; some were stipp'd Stark naked ; others had their bellies rip'd And stuff'd with barly , for the greedy swine To champ upon ; while some with famine pine , Some smear'd with honey up against the Sun , In baskets hung , for VVasps to feed upon . The children neither spar'd father nor mother , Nor parents chil'ren ; no nor brother brother . The flesh-deprived bones of some were mix'd VVith asses bones : here hangs on crucifix'd , And there 's one drag'd about the streets ; a third Is taken captive like a twiglim'd bird . VVhen Julian sacrific'd to Fortune , one Maris , Bishop of blind-ey'd Chaleedon , Sharply rebuk'd him , call'd him impious man , Apostate , Atheist : to whom Julian Retorts , Blind fool , thy God of Galiles VVill not restore thy fight , and make thee see . Maris reply'd , I am not so unkinde , As not to thank my God which made me bliade , Lest that mine eyes , ( turn'd from a better fight , ) Upon thy so ungracious face should light . Cyrillus , Deacon in Hier apolis , Demolished the Gentiles Images ; He 's took , his belly 's rip'd , his liver drawn Out of his body , with their teeth is gnawn . A little tract of time b'ing wheel'd about , Their tongues were rocted , and their teeth fell out Of their loose sockecs ; their blind eyes no more Beheld the objects they beheld before . While of Apollo's Delphick Oracle Julian enquir'd , a flash of lightning fell From the collided clouds , which overturn'd The Temple , and Apollo's Image burn'd . The fines were more then they were sessed at : He scoff'd them thus ; You ought to undergo All wrongs : does not your God command you so ? Ath'nafius said , This persecution Is but a little cloud , 't will soon be gon , SECT . XVII . The Churches Persecution under the Arrian Hereticks , which began An. Christi 339. GReat Constantine , a while before he dy'd , Amongst his sons did equally divide His Empire ; to the rule he did assigne Constantius , Constans , and Constantine : Constantius , that governed the East , Was soon seduced by an Arrian priest ; Who him inform'd , that Athanasius Return from exile was pernicious Unto the publick good : incensed then , The Emp'rour sent five thousand armed men To cut him short : the Church was round beset , Yet he from them mirac'loufly did get ; Though many Arrians cast their eyes about For this intent , t'indigitate him out ; Not much unlike a sheep ordain'd for slaughter : Nor could this good man live in quiet after , In banishment till he was forc'd to hide In a deep pit , where he no light espide For twice three years ; and at last by a maid That us'd to bring him food , he was betraid : But God's directing spirit did befriend him ; He scap'd , before they came to apprehend him . Thirty Egyptian Bishops slain ; twice seven Were banished ; some in their way took heaven . In Alexandria ( the Arrians urg'd ) Twice twenty Orthodox Divines were scourg'd . The Emperour , at his approaching death , Griev'd for his changing of the Nicene faith . Valens held on these damnable designs ' Gainst Christians ; fourscore eminent Divines He ship'd , and fir'd ; so they resign'd their breath , By patient suffering of a double death . Many he caused to be crush'd to shivers ; Some to be drown'd i' ch' Sea , others in rivers ; Some in the desarts wandred up and down , Cloathed in sheeps-skins , pityed by none : While other-some , ( so put unto their shifts , ) Lurked in dens and hollow rocky clifts . At last this Tyrant from the Goths did fly , Who fir'd a village o're his head , whereby He miserably dy'd : unto his name Leaving behind a monument of shame . SECT . XVIII . The Persecution by the Donatists , Anno Christi 410. THe Donatists , and Circumcellions , In Sun-burnt Affrick , rais'd rebellions : The Orthodox , innumerable wrongs Lay under ; Bishops lost their hands and tongues : And others , that remain'd sincere and sound , This barbrous outrage either hang'd or drown'd ; Their goods are plunder'd , and their houses turn'd To heaps of eindars , and their Fanes are burn'd . The sacred Scriptures are by flames devour'd ; Wives are defil'd , and Virgins are deflour'd . Where ever these profane Schisma ticks came , They holy things profan'd ; nor was 't a shame Counted amongst them , but a grace , to feed Their mungrell currs with Sacramental bread . But God's just judgements did not long forbear : The Dogs run mad , and their own Masters tear . These furious persons , cast into the stocks The godly Christians , and the Orthodox : All Affrick o're , they empty out their gall , Destroying many , and affrighting all . SECT . XIX The Persecution of the Church in Affrick , by the Arrian Vandales , Anno Christi 427. THe Vandales , under Genserick's command Remov'd their Quarters from th' Iberian land , And march'd to Affrick : as along they went , Cut down the shrubs , which yeilded aliment To the dispersed Saints ; what e're they found Unruin'd , they laid level with the ground . The Min'sters sinking underneath their loads , Are pricked forward with sharp-pointed goads . Some had ( until they crack'd again ) their legs Wrested with bow-strings : grease and oily dregs , Salt-water , stinking mire , and Vinegar , Into the mouths of others forced are . The Reverend gray hairs , from them obtain'd No mercy : as for infants , they were brain'd , Or torn in pieces from the fundament . The Carthaginian Senators were sent To wander in exile ; without respect To sex , or age , the Roman City's sack'd . Upon A sceation-day , a Christian train Meeting at Church , were by these her'ticks slain . There was a Noble man , nam'd Saturus , The Tyrant seeing him , bespake him thus : Y' had best to execute my just commands , Or you shall forfeit else , your house and lands ; Your wife shall marry one that drives the plow ; Your children shall be sold : nor did this bow The good mans faith ; his wife hearing her doom Was to be marry'd to a scurvy groom , Runs to her husband doth her fine clothes tear , And rends from off her head her curious hair ; Her brood of children hanging at her heels , A suckling in her arms , then down she kneels , And said ( my deatest ) Oh some pity take On thy poor wife : O for the Lord Chrift's sake Let not thy bantlings under slav'ry tire , Nor me be linked to a filthy Squire . Be rul'd , sweet heart , if by constraint th' art brought To act amiss , thine will not be the fault . He thus ; Thou speakest like a foolish wife , Acting the Devils part ; thy husbands life If thou didst dearly tender , as thou shouldst , Entice him so to fin , thou never wouldst ; Which will procure a second death to me , Worse then the first ; I am resolv'd to be Obedient therefore to my Gods commands , And quite forsake wife , children , house , and lands , To b'his Disciple . Scarce these words were out , He was despoil'd of all , and sent about The Country begging . Genserick being dead : Hunrick succeeded in his fathers stead . Well night five thousand that did Christ profess , He banished into the wilderness : He made his Courtiers dig the earth for corn , And brought the women into publick scorn . Mothers their little children followed , Right glad that Martyrs they had born and bred . One leading by the hand her little Son , Hasting t'oretake them , said , Run Sirrah , run ; Seest how the Saints do trudge along ? how fast They make unto their crown ? hast , sirrah , haft . She 's thus rebuk'd : How now ? why do you go So speedy ? woman , whither haste you so ? She thus reply'd ; Good folks pray pray for me , I go to exile with this child you see , For fear the enemies corrupt his youth , And so mislead him from the wayes of truth . As the Saints went along to banishment , Multitudes follow'd , and with one consent Flinging their children down , did this express ; And must we then be wedded to distress ? While you haste to your crown , what will become Of us ( poor wretches as we are ) at home ? VVhat Ministers have we ( you gon ) to feed Our hungry souls with sacramental bread ? VVho shall baptize our infants ? tell us who Instruct us ? w'have a greater minde to go Then stay behinde : but Ah! our feeble strength VVill not hold out so great a journeys length . Now they that went , and could not mend their paces , Were dragged by the Moors , through rugged places ; Their flesh all rent and torn ; they that were stronger Came to the wilderness , to kill their hunger , And barely are allow'd ; the Scorpions crawll About them , but do them not hurt at all VVith their lethif'rous sting : thus God did please After affliction to send them ease . Hunrick sends Mandates throughout Affrica , That all the Bishops should by such a day At Carthage meet , on purpose by dispute To prop their faith ; and if they could confute The Arrian Bishops : now the time drew near , And they according to command appear . Dispute began ; The Orthodox thought best To cull out some , to answer for the rest . The Arrians plac'd themselves on sublime thrones ; These stood o' th' ground , and said , Inequall ones Are too unfit to hold an argument , No , no , it is by general consent , That Disputants the controversie rear On equal termes , until the truth be clear . An hundred strokes , on ev'ry one were laid For this bold speech ; whereat Eugeuius said , The Lord in mercy look upon our woes , And mark our sufferings under raging foes . The Arrian Bishops moved to propound What they intended , at the first , gave ground , Declining the dispute : the Orth'dox then A Declaration of their faith , did pen , And did it with this protestation show : What our belief is , if you long to know , Here 't is : the Arrians stormed at this thing , Gave them foul words , accus'd them to the King ; He all of them out of the City turn'd ; Who them reliev'd , must by his Law be burn'd . The Bishops which i' th' open fields did ly , Bespake the Tyrant as he passed by : What evil have we done ? we fain would know The reason why we are afflicted so ; If we be called to dispute , we crave Why are we thus despoil'd of all we have ? Why must we live on dunghils , in distress , Afflicted , housless , cold , and comfortless ? He bids , and over them his horsmen ride ; Many are bruised sore , then they deny'd , B'ing urg'd , unto an oath to put their hands ; And said , Our God contrarily commands : Nor are we mad-men , or such fools , as that We should subscribe , before we know to what . This was the tenour of the oath then read : You all shall swear , that when the King is dead Hildrick shall reign , and that no man shall send Letters beyond the seas . The King your friend , Upon your taking it , will you restore Unto the Churches you were at before . They that did not , and also they that did Were all enslaved , and to preach forbid . What doleful outeries ! what heart-rending grones Were throughout Affrick caus'd by bloody ones ! With cudgels , either sex and age was bang'd : Here , some they burned ; there they others hang'd . Women , and naked gentlewomen were Openly tortur'd , all their bodies bare . Fair Dionysia bolder the rest , Thus the conceptions of her mind exprest : Afflict your fill , God's favour I have got ; Onely my woman-hood disclose you not . These words scarce out , they more enraged strip'd her , Expos'd her to all eyes , and soundly whip'd her , Untill the blood flow'd down : that which you broach , Satanick slaves ( said she ) for my reproach , Is my best garland . Then she wisely chear'd Her young and onely son , who persever'd Patient in all his pains , till he disburst His spirit unto him that gave it first . Hunrick b'ing dead , succeeding Gundabund Twice six years tyranniz'd : mild Thrasamund And Ild'rick ruled well . But in conclusion , Bell'zarius brought the Vandals to confusion , After they ninety years had been a rod To scourge the Saints and Israel of God. THE Persecution of the Church Under the PAPACY . SECT . XX. The Persecution of the Waldenses , which began Anno Christi 1160. WHen the black cloak of Popery was hurl'd Upon the shoulders of the christian world , The saints still labour'd to dispel away Those shades Cimmerian , and reveal the day With truth's bright lustre ; and withall devest The Roman glory . One among the rest , A learn'd and godly man at Lions , whose name Was Peter Valdo , much oppos'd the same ; Declaring plainly Transubstantiation To be no better then an Innovation : He mov'd the cred'lous people to embrace The precious offers of the means of grace . They which unto his Doctrine gave respect , From him were called the Waldensian Sect : Which like a Snow-ball rowling down a hill , Decreased nothing , but increased still . Though ev'ry day and hour the Martyrs bleed , Yet is the Martyrs blood the Churches seed . This her'sy in a thousand Citys swarms , Maintaining seventy thousand men of arms : Nor could the popish Canons , Constitutions , Curses , Decrees , alter their resolutions : To suffer wrong , in body , goods , or name , For Christ his sake , was counted not a shame . Valdo yet still proceeds ( nor can he hope Long life ) to publish to the world , the Pope Is Antichrist ; the Mass abominable ; The Host an Idol ; Purgator ' a fable . Pope Innocent the third , did authorize Monkish Inquisitors for to surprize These Her'ticks ( as he call'd them ) by process , That so the sec'lar power might them suppress , Is any rich , the inquis'cors had a trick To make him poor , Oh he 's an Heretick , Let him have such a death ; no power controul'd Or curb'd them in ; but what they would , they would . If any , water , or a pad of straw , Gave to the Saints , he was condemn'd by law . If any advocate , assaid to plead His kinsmans cause an Action indeed ! And if an Heir , his father that way leans , And that 's enough to rob him of his means . Nay , for to keep the people in more aw , They prisoners do in their processions draw Triumphantly ; injoyning them to vex And scourge themselves ; with ropes about their necks , A torch in either hand , others along Must pass , to terrify the gazing throng . Besides all these , they have a thousand Querks ; They send cut some to fight against the Turks And Infidels ; ( no need to seek for heires ) Their houses , goods , and chattels , all are theirs . At their return , if any ask'd their wives VVho lay with them ? They ' ndangered their lives . The foes confess'd , they had not wherewithall To build up prisons for th' accused all : And yet for all this persecution , there Above eight hundred thousand Christians were . The faith encreas'd , and with a prosp'rous gale Clim'd o're the Alps came to Pragela's vale ; From thence the people bordered upon St. Martin , Piedmont , La Perouse Angrogne . Wander there did innumerable flocks Upon the craggy cliffs , and algid rocks . Above three thousand being hid in caves , VVere stifled by these marble-hearted slaves . The poor Waldenses by their pray'rs and tears Oft mov'd the Lord to free them from their fears . Two horsemen flying , cry'd , They come , they come ; Another while , the beating of a drum Caused their foes retreat : which stones , and slings , They thousands kill'd at several skirmishings . Thus God for his despised Saints did fight . A handful putting num'rous foes to flight . But when the godless party overcame , They did commit their captives to the flame , Or hang'd them up , or cut them out in quarters ; All which discourag'd not the glorious Martyrs . Through the industrious Waldenses toil , Abundant store of Corn , and VVine , and Oil , Enrich'd Calabria ; And God did bless Their pains in Provence , with the like success . At last when freely they the Gospels worth Began to publish , Pope Pins the fourth Disturbing them , they left behinde their goods , VVith wives and children flying into th' woods ; But were pursu'd ; some slain and others wounded , Some famine-pined souls in caves were found dead , And they that were of St. Xist and la Garde , VVere rack'd , strip'd whip'd nor old nor young was Panza slays eighty , and stakes up their joynts ( spar'd For thirty miles together ; he appoints A quarter to each stake , Merindol Town VVas razed by Opede , and batter'd down , The Cabrierians brought into a field , VVere hack'd to pieces cause they would not yield , And in a barn replenished with straw VVomen were fir'd . Opede himself did draw Young Infants from their mothers ●ip'd-up bellies ; His men kill'd them of Aix and Marseilles ; Some two and two , together bound , they slew And boots of scalding oil ( O cruell ) drew On others legs , But heav'n at last decreed A woful end , to that accurs'd Opede . The Waldenses , which into Albs came , Of Albigenses thence receiv'd the name , Pope Al'xander the third , his wrath did smoke When they shook off his Antichristian yoke ; He them condemn'd as Het'ticks , yet they spred , And many potent Towns inhabited : Nay many Lords , and Earls , did with them side , Against the Pope , and constantly deny'd The Romish faith , and resolutely spake Their willingness to suffer for Christs sake . Beziers was stormed by the Pilgrim train , And in it sixty thousand persons slain . The Legat saies , Souldiers kill old and young , For why ? God knoweth those to him belong . The Catholicks besieg'd and batter'd down On the inhab'tants heads Carcasson Town . When Baron Castle was surpriz'd , th' enclos'd Of th' Albigenses were disey'd , disnos'd , Then sent to Cab'ret with an one-ey'd guide . Yet still like gold that 's in a furnace tri'd , The Saints , appear'd ; their sparkling zeal like fire Blown by afflictions bellows , blaz'd the higher . Now Luther rose , the Antichristian terror , And those that were seduc'd , reduc'd from error . SECT . XXI . The Persecution of the Church of God in Bohemia , which began Anno Christi 894. BOrivojus , Duke of Bohemia , Entring the confines of Moravia , By a strange providence was Christianiz'd , And with him thirty Pal'tines were baptiz'd . At his return , he raised from the ground Churches , and Schools ; and all the Country round Flock'd thither : many of the Noble race , As well as Commons , did the Truth embrace . Malicious Satan env'ing the progress The Gospel made , gainst those that it profess Rais'd persecution up : Borivojus Is sent into exile . Sanguineous Drahomira ' the Christian temples locks , Forbidding Ministers to tend their flocks ; And in the silent night , three hundred lives Pay'd tribute to the bloody cut-throats knives . But Gods just Judgement , Drahomira follow'd , The opening earth , her and her Cart up swallow'd . The Popish party having got the day , Did all the obvious Bohemians slay . At Cuttenburge four Thousand souls were thrown Into the Metal-Mines ; O hearts of stone ! The Priests cry out , Blow out , good people , blow These sparks , before into a flame they grow : Water is us'd ; the more they did endeavour To drown the Saints , they flamed more then ever : Many are scourg'd , some sent into exile . Two German Merchants brought unto the pile , Exceedingly encourag'd one another : One sayes , Since Christ hath suffered ( dear brother ) For wretched us , let 's do the same likewise For him ; and such a high-bred savour prize , That we are counted worthy so to die For his sweet sake : the other did reply , The joy that in my Marriage-day I found , Was small to this ; O this doth more abound ! Both cry'd aloud , ( the Faggots set on fire ) Blest Christ , thou in thy torments didst desire Thine en'mies peace ; the like we also crave : Forgive the King ; let not the Clergy have : Thy scalding vengeance ; O forbear to plague The poor misled inhabitants of Prague : O be thou pleas'd to let them Scot-free go : For Ah! poor souls , they know not what they do ; Their hands are full of blood : they pray'd and wept ; And wept and pray'd , till in the Lord they slept . On Noble-men intolerable Fines Were laid ; two hundred eminent Divines Are exil'd ; some are burned ; others brain'd ; Some shot to death ; with blood the earth 's destain'd . The Martyrs one by one , that were in hold , Are called forth ; who resolutely bold Hast to their sufferings , with as great content , As if they had unto a banquet went. When one was called for , he thus exprest Himself , in taking leave of all the rest : Farewel , dear friends , Farewel ; the Lord support Your spirits , that you may maintain the fort Against the common foe ; and make you stout , And resolute to keep all batt'ry out ; That what you lately with your mouths profest , You may by your so glorious death attest . Behold , I lead the way , that I may see My Saviours glory ; you will follow me To the fruition of my fathers sight . O how my soul is ravish'd with delight ! This very hour all sorrow bids , adieu To my glad heart : O now my joyes renew : Transcendent joyes ! heaven and eternity Is mine , is mine . Then did the rest reply , God go along with you : O heaven we pray Assist thy servant , in his thorn-pav'd way . O may the willing Angells come to meet Thy obvious body , and direct thy feet Into thine , and our Fathers Mansion : Go , go , dear brother go ; and we anon Shall follow after , and be all receiv'd To bliss through Christ in whom we have believ'd . Farewel , farewel ; let equal joyes betide To us that follow , and to you our guide . First the Lord Schlick , a man as wise as grave , Condemned to be quarter'd , did behave Himself most gallantly , and said , My doom Me pleaseth well , what care I for a Tombe ? A Sepulchre is but an easie loss ; Fear death ? not I : welcom my crown , my cross : Let , let these limbs be scatter'd here and there ; I have Gods favour , and I do not fear The worst that foes can do : see how the Sun Displaies his shining beams . Jesuites be gon , And build not Castles in the empty air , For I dare die for Christ ; I that I dare . Be pleas'd , blest Jesus , thorough deaths dark night , To Manu-duct me to eternal light ; Eternal light ! O what a happy sound That word reports ! my soul , at a rebound Catch heaven , catch heaven : no sooner had he spoke , But he submitted to the fatal stroke : His right hand , and his head ( lop'd off his shoulders ) Are hung on high , to terrify beholders . The Lord Wenceslaus , seventy years old , B'ing next , was asked , why he was so bold In Fred'ricks cause : he said , My conscience run Along with me ; and what is done , is done . My God , lo here I am , dispose of me , Thine aged servant , as best pleaseth thee : O send that grim-look'd messenger , that staies For none , to end these miserable dayes ; May I not see the ruines that do wait Upon our sinking , our declining State. Behold this Book ; my Paradise was never So cordial as now : Judges , persever In sucking Christian blood ; but know , Gods ire Shall smoak you for 't . Up starts a cowled Fryer , And said , Your Judgement errs . With this reply , He answer'd him , I on the truth rely , And not on bare opinion ; Christ's the Way , The Truth , the Life ; in him I cannot stray . Then stroaking his prolixed beard , he said , My gray hairs honour serves you : having pray'd , And giv'n his soul to Christ his Saviour , His cut-off head was fixed on the Tower. Lord Harant next was call'd , who bravely said , I 've travell'd far , and many journeys made Through barb'rous countries and escaped dangers By sea and land ▪ yet was my life by strangers Surrepted not ; b'ing safe returned home , My friends and Country-men my foes become : For whom I , and my Grandsires have let fall And wasted our estates , our lives and all . Forgive them father ; I O Lord have grounded My faith in thee ; let me not be confounded . Then on the Scaffold thus : O Lord , I give My spir't into thine hands ; in hope to live By Christ his death , according to thy word : And so he yielded to the murth'rous sword . Sir Caspar Kaplitz , eighty six years old , Said to the Minister , Behold behold Me a decrepit wretch , whose frequent pray'rs Have beg'd deliverance from this vale of tears ; But all in vaine : for to be gaz'd upon By the worlds eyes I 'm kept ; God's will be done , Not mine ; my death to mortal eyes may seem Disgraceful , but 't is rich in Gods esteem . Oh Lord my God my trembling feet support , For fear my sudden fall occasion sport To my observing foes . The Minister ( Perceiving that the excutioner Could not perform his office as he meant , His crookedness b'ing an impediment ) Bespake him thus ; My Noble Lord , as you Commended have your soul to Christ , so now Advance your hoary head to God : he try'd What he could do : his head struck off , he dy'd . Then the Lord Oito , a judicious man , Having receiv'd the sentence , thus began : And do you then , O Caesar still think good For to stabilitate your throne with blood ? Can God be pleas'd with this ? say Tyrant say : How will you answer 't at that dreadful day ? Kill this my body ; do , let my blood fill Your veins ; disperse my members where you will ; Yet this is my belief , My loving father Will be so pleas'd as them together gather , And cloath them with their skin ; these very eyes Shall see my Lord , where e're my body lies : These ears shall hear him ; and this very tongue Ring peals of joy ; his praises shall be sung By this same heart of mine . I must confess , I was perplex'd at first ; but now ; I bless My God , I finde a change : I was not troubled So much , but now my joyes are more redoubled ; I fear not death ; now death hath lost her sting : To die with joy O 't is a pious thing ! Am nor I sure , Christ and his Angels will Guide me to heaven , where I shall drink my fill Of those Celestial cups , those cups of pleasure , And measure drinking , though not drink by measure ? Shall then this death have power to divide My soul from him ? the heavens open wide : See where my finger points . The standers by Beheld eye-dazeling cortuscancy . After a silent prayer made , he spake , Lord save thy servant ; Oh some pity take : I am thy creature ; O let me inherit Christ-purchas'd glory : Lord receive my spirit . Next , Dionysius Zervius ( that storm'd Against the saints ; but ) when he was inform'd Of Gospel-truths , how Christ procured rest For those believ'd , he forthwith smote his brest , And fetch'd a sigh , while tears ran down ; did cry , This is my faith , and in this faith I 'll die : Through Christ alone , I can acceptance finde , Yet God will not despise my contrite minde ; Upon these knees , these bended knees , I call For mercy ; mercy , Lord : although I fall , Help me to rise in thee : My foes controul May hurt my body , but not hurt my soul . An aged man b'ing brought , both these commended Their souls unto the Lord ; so their lives ended . Next was the Lord of Rugenice arraign'd ; Who said , I have a greater priv'ledge gain'd , Then if the King had spar'd me , and augmented My restor'd substance ; and am more contented . God is our witness , that we onely sought Religions Liberty ; for that we fought : Who , though w' are worsted , and must end our days , The Lord is righteous in all his ways . His Truth we must defend , ( as he sees good ) Not by our naked Swords , but by our Blood. What is the cause , my God ? O tell me why , So soon as others do , I may not die ? For ah ! thou knowst , thou knowst that I resign My self unto thee , and am wholly thine . Put not thy servant off with long delay , But take me hence : sweet Jesu come away . The Sheriff came for him ; he rejoycing said , Blessed be God : then towards him he made . Upon the Scaffold , he himself did chear With that of Christ , Father , I will that where I am , thy servants may there also be , That they may my heaven-given glory see : I haste to lose this life , so transitory , That I may be with Christ and see his glory . Climbe up my soul , climbe up to be embrac'd In Christ his arms : and so he breath'd his last . Valentine Cockan spake to this effect , Upon the Scaffold : Gracious Lord , direct My feeble steps ; O let deaths valley be A Pasport to the clearer view of thee ; For why ? thy word hath bin my hidden treasure ; O what satiety of joy and pleasure Take residence with thee ! there 's nothing can Afford my soul more satisfaction than Thy self's fruition : Lord , my spirit flies Into thy Courts : so having said , he dies . Next , Toby Steffick's brought , a man whose heart Walk'd upright with his God ; though like a cart Press'd with afflictions sheaves , to heaven he heav'd His wasted eyes , and said , I have receiv'd From the beginning of my life till now , Good things of God , and shall not I then bow My will to his , but his chastisements shun ? I will not ; no , God's holy will be done . Can I , poor dust and ashes , have the face To plead with God ? I chearfully embrace Thy pleasure , Lord ; I come to bear the cross ; O be thou pleas'd to purge away my dross : Calcine my soul ; obliterate my sins ; And make me pure against that day begins . He pray'd ; and having drunke the lethal cup , His spirit into heaven ascended up . Doctor Jessenius after him was Martyr'd , His tongue cut out , head off , his body quarter'd ( Citing the saying of Ignatius ) Chears his co-sufferers , We are Gods corn , Sown in the Churches field , and must be torn By beasts , to fit us for our Masters use : But here 's our comfort , one a bloody sluce The Church is founded , and hath been augmented By blood , nor shall the opened vein be stented . The blow must now be fetch'd ; his soul he gave To heav'n , his body to the gaping grave . Then being call'd to execution ; I come , said he ; a pious resolution Takes up my heart ; I 'm not asham'd , nor sory To suffer these ( nay worse things ) for his glory ; I have , I have , by my heav'n-borrow'd force Fought faith's good fight , and finished my course . Then praying , Father , in thy hands I leave My spir't ; he did a Martyrs crown receive . John Shunlt is , while he on the Scaffold stood , Said thus , Leave off this melancholy mood , Dejected soul : O be not so cast down : Hope thou in God ; though for a time he frown , Yet will he smile again , and thou shalt yet Praise him , though Nature do receive her debt . The righteous are among the dead enrold By fools , whenas they rest : Behold ! behold ! I come sweet Jesus : O some pity take Unon thy creature , for thy promise sake . Cast me not off , my misery condole ; My sins O pardon , and receive my soul : Make no long tarriance ; come , Lord Jesus , come : And so he underwent his Martyrdome . Next Maximilian Hoslialeck , ( Whom Learning , Worth , and Piety did deck : ) After the sentence past , one asked him The reason why he look'd so dull , so grim , And sadder then the rest : To rell the truth , The sins ( said he ) I acted in my youth Come now afresh into my minde : for though I know that no remainder can o'rethrow Them which with Jesus Christ have made a close ; Yet know I , that the Lord his Justice flowes As well as mercy , on those are his own . Summon'd to death , he said , Lord , from thy throne Look on me , O illuminate mine eyes , Left death o'recome me , and mine enemies Insulting say , We have prevail'd . O Lord , ( Be pleased to make good thy promis'd word ) Let me whose eyes have thy salvation seen Depart in Peace : an Ax did pass between His head and neck . Then four more Christian brothers They hanged one by one , and begger'd others . Nor might they have the ben'fit of the Laws : When some did plead the Justness of their cause , The Judges scoff'd them , thus ; Although you ha'nt Sins that are actual , yet you do not want Th'orig'nal sin of Heresie , and store ; You can't exempted be from death therefore . The Saints deprived of their livelyhoods In towns and villages , retir'd to th'woods . The Parent his encloystred child bemoans , But cannot help it . Oh! the griefs and groanes Of marriagable maids ! what sad farewels Take parting friends , when into Monkish cells Fore'd are their neer'st relations ! Great mens sons , Fryets must tutour . and their daughters Nuns . Wives from their husbands , husbands from their wives Part with wet eyes : some thousands lost their lives ; Others were stripp'd in frosty snowy weather ; While some imprison'd lay , and starv'd together , The Mass-priests are the men that must be heard , And rude men , if Apostates , were prefer'd . Bol'slavia the principallest seat The brethren had ( two hundred years compleat ) Was seized on ; her Ministers turn'd out , And crafty Friers to pervert the rout Plac'd in their rooms : but when this would not do , They must into a stinking dungeon go . The Cities Bidsove , Tusta , Zaticum , Litom'ric , Rokizan , Radecium , Don Murtin , all were brought to desolation , Under a fair pretence of reformation . Some Citizens were into exile sent ; Some into voluntary exile went. The maj'r and sixteen hundred persons more , At Pracbatice , lay weltring in their gore . They threw Religion down , where ere they come , And set up superstition in the room . As for the Bible , Christians were forc'd from it , Wiblia ( the Bohemian word ) is vomit ; Nor was there ( O most dámnable designe ! ) A toleration giv'n to Books divine . The mouths of some are gagg'd , the Host they do Thrust down their throats , whether they will or no. Others t'auricular confession forc'd ; And many were from all they had divorc'd To tell how they the women-kinde did use , Is not so proper for a modest Muse . SECT . XXII . The Churches Persecution in Spain , which began Anno Christi 1540. A Spanish Factor Francis Roman nam'd , Hearing at Breme a Sermon , was s'enflam'd And wrought upon , that in a little space He grew in knowledge , and encreas'd in grace . Upon a time when he return'd agen , He labour'd to convince his country-men Of blind-fold ign'rance ; for the wayes they trod Were dissonant unto the word of God. But they reproachfully despis'd , contemn'd His words , and him unto the fire condemn'd . Then with a paper-Mitre on his head , Painted with ugly Demons , was he led To execution : and by the way Being urg'd to bow unto a cross , said , Nay , The Christians are not wont to worship wood : So having said , he was the fire's food . How many honest-hearted persons cast Into infectious dungeons , breath'd their last ! The pris'ners cloath'd with red-cross'd Sambitoes , Were at Validolid plac'd all in rowes . The inquisition was first invented By the Domin'can Friers ; who attented The extirpation of the Christian race , By death , or ignominious disgrace . One while they strive with flatt'ries to ensnare The doubting Christian e're he be aware : And if they see that fair means will not do , They exercise compulsion . O who ! Who is there able to demonnstrate fully The kinde of torments that were us'd ? the pully Hang'd on the Gibbit , holds the hands or thumbs Of the poor wretch ; then the Strappado comes , And rends his weight-distended joynts a sunder . Some in the Trough are tortur'd ; some are under Cruel imprisonments , where is not any Light but what enters the Key-hole or crany . Some are injoyn'd to run unto the racks , With yellow Sambenitoes on their backs : Their tongues in a cleft-stick have not the scope To empty Out their mindes ; and while a rope Encompasseth their necks , coacting bands Press hard behinde them their united hands . Thus , thus poor Creatures , in a piteous plight , Are led to suffer in the peoples sight . Burton and Burgate , Burgess , Hooker , Baker , English-men born , were each of them partaker Of Martyrdom at Cadiz ; and ascended To happiness , which never shall be ended . SECT . XXIII . The Churches Persecution in Italy , which began Anno Christi 1546. ENeenas , by his Parents sent to Rome For educations sake ; at last become An able Scholar through the grace of God , In Christ his School , the wayes the Romans trod Renouncing quite : for which he 's apprehended , And clapt up ; yet he constantly defended The Christian faith : he with his life might go , If he would but put on the Sambito ; Which he refus'd ; nor any badge would wear Save that of Jesus Christ ; which was , to spare No blood to seal up what he had profest : So being burn'd , he in the Lord did rest . The Maj'r and Bishop of St. Angelo Long arguing the case , which of the two Should , at his proper cost , procure some wood , For Galeacius burning ; while they stood Demurring , he bade them no more debate , It should be fetch'd out of his own estate . John Mollius , a Roman , did Christ own : If he but named him , salt tears ran down On his wet cheeks : he preach'd where e're he came The word of truth , until he fed the flame , One Francis Gamba , born in Lombardy , Went to the slaughter with alacrity . Algerius , a fine young man , acquaints , By way of writing , the afflicted Saints , How much his joy in prison did abound , And how he Honey in a Lion found : Exhorting them to patience ; in the end Writes , From a delectable Orchard pen'd ; He 's burned . Pope Pius the fourth dislives At Naples , many Nobles , with their wives . The City Venice after twelve years peace , Was by the Pope disturb'd , to the encrease Of Martyr'd Saints ; who unto stones were bound , And in the bottom of the Ocean drown'd . An Englishman Martyred in Portugal . One William Gardiner , whom Bristol bore , In Portugal the Martyrs Garland wore . SECT . XXIV . The Persecution of the Church in Germany , which began Anno Christi 1523. WHen Luther , with his fellow-labourers , Converted many Germans , unto wars The Pope his Highness stir'd up Charles the fift ' Gainst Proestants : to further this his drift , Two hundred thousand crowns , and at a boot Five hundred horse , and twice six thousand foot , He sent with speed ; the Prot'stant Princes hence , Rais'd also Armies for their own defence : And now the Emp'rour for no other reason , Proclaim'd them guilty of no less then treason . Both parties are engag'd ; but the success Is left to God , who doth not alwayes bless The better cause with Victory , nor shield His Saints from wrong ; the Christians lost the field . The persecution rose in sev'ral places ; Author'ty arm'd with rig'rous Laws , outfaces Candid simplicity : 't is sad to tell The barb'rous outrage to the Saints befel . Some rack'd ; from place to place some toss'd and turn'd ; Some driven into woods and caves ; some burn'd . † About this time , the Boors in arms did the And rob'd the Abbeys , and Monasteries ; They after they had entertained bin By Mr. Spencer , strip'd him to the skin ; Who weeping , said , This violence will i'th'end Bring mischiefe on your heads : you do pretend The Gospel ; but alas ! how quite contraire Unto the Gospel-rules , your walkings are ! They jeer'd him for his pains ; at last he 's bound Both hands and feet , and in the river drown'd . His gaping wounds let out a Crimson flood , Which on the surface of the water stood . When Wolfgang Scuch was asked if his woe He would have be abridg'd , heanswer'd , No ; God , which hath hitherto upheld my head , Will not forsake me in my greatest need ; No , no , he will not : 't is a happy flame Which lights to heaven , thrice blessed be his name . George Carpenter b'ing cast into the fire , Fulfill'd his Christian bretherens desire , In giving them a signe of his true faith , Cry'd , Jesus , Jesus ●ill ●e lost his breath . Our Leonard Keyser also at the stake , Said , I 'm thine , save me Lord , for thy Truths sake : His willing spir't impatient of the flame Went up to heaven , whence at first it came . A cruel Bishop in Hungaria , took A godly minister , ( who could not brook Erroneous wayes ) and Hares , Geese , Hens , he tide His naked body with on ev'ry side : Being by set-on dogs , and bloody hounds , All rent and torn , he died of his wounds . But God is Just : the Bishop that so acted His cruel part , did forthwith fall distracted : His hair by handfulls from his head did rend , And raving , made a miserable end . SECT . XXV . The Persecution of the Church in the Low-Countries . THere was in Holland a religious Dame , Called Wendelmuta , she for Christ's name Was sent to prison , where she must be kept Till the next Sessions ; her kinde kindred wept And said thus , Ah! why doft thou not conceal What thou believ'st but madly thus reveal Thy secret thoughts ? be more reserv'd , thereby Thou 'lt life prolong . To whom she did reply , You know not what you say ; the heart alone Believes to righteousness ; confession Unto salvation with the tongue is made : She burn'd , her spirit did the heav'ns invade . George Scherter , a Divine , passing along Tow'rd execution , to the gazing throng Delivered these words ; That you may know I die-a Christian , I a signe will show : His head cut off , he turned on his back , And cross'd his arms and legs ; by which aspect Many believe the Gospel ; whom alive They bury , drown , or into exile drive . In Colen , Holland , Suevia , Lovain , The godly well-disposed part was slain . Some lost their heads in Flanders , some were sent Into perpetual imprisonment . Two hundred Saints in Art●ïs , Brabant , Were made away , with not a few at Gaunt . At Delden , two young Virgins well-descended , For their frequenting Sermons apprehended , Examin'd and condemn'd must both partake Of Martyrdom , and suffer at the stake . But after death the bodies of them both Remained white , the fire to hurt them loth . At Antwerp , one Christopher Fabri's brains Are beat cut with a hammer . Sev'ral pains Afflict the innocent ; these bear great loads ; Those are companions to Frogs and Toads . One Nicholas and Austine , with their wives , At Dormick apprehended lost their lives , When Nicholas did hear a Captain swear , He said , Hath Christ done ought that thus you tear His name in pices , rending life and limb ? Pray vent your malice upon me , not him : B'ing silenc'd at the stake , Thwarting their will , He cry'd , O Charles wilt thou be hardned still ? With that , a souldier gave him a great blow : He thus ! Ah miserable people know , God's word 's too good for you : the Fryars cry'd , A Devil , a Devil : with David , he reply'd , Depart ye workers of iniquity ; Depart , depart : my God hath heard the cry My weeping voice hath made ; his holy name Be prais'd : so said , he vanish'd in the flame . At Dormick Bert'rand trod the Cake about ; For which distongu'd , he yet on God call'd out : A ball is thrust into the mouth of him ; He 's burnt , and 's ashes in the river swim . At Lile , for three years space in woods and caves God's word was preached : Satan and his slaves Took the advantage of the silent night So finde their meetings : finding none , they light On Robert Oquir's house ; his wife , his sons And he , rejoyce in tribulations . Bound at the stake , their spirits they commend To God , and make a comfortable end The Persecution of the Duke de Alva , in the Netherlands . THe Gospel shining in the Netherlands ; Philip , that wore the Spanish crown , commands The Duke de Alva , with a warlike train , To slay Professors , and with might and main , Promote the Romish Doctrin ; to rebuke Nobles , and Commons too : the desep'rate Duke Scarce breath'd , but on them violently pour'd ; Matrons he ravished , and Maids deflour'd Before their husbands and their parents eyes , Or put them unto worser cruelties . He on a time ( at his own Table sate ) Boasted his diligence t'eradicate Heret'cal weeds : for that besides the slain During the war in six years space , a train Of more then eighteen thousand persons were By him deliv'red to the hangmans care . Don Frederick his son kindely receiv'd By Zutphen Bourgers , cruelly bereav'd The poor inhabitants of all their lives , Hang'd , drown'd , brain'd very infants , virgins , wives ; Then marched he to Naerden ; and the town ( All the ind wellers kill'd ) he bart'red down . At Harlem , he three hundered Walloons Beheads ; five hundred Bourgers and Dragoons He hangs , or drowns : all th' English , and the Scorts , To lose their heads in gen'ral , he alots . The wounded , and diseas'd , are killed all Before the entrance to the Hospital John Herwin said unto the gazing throng , ( As he to execution went along ) See what rewards the wicked world do give Christ his poor servants : for whilst I did live A drunkard 's life , and play'd at Cards and Dice , A foe to Vertue , and a friend to Vice ; O then I liv'd at ease , and was a stranger To bonds , and fetters ; nay was out of danger Of suffering for the Truth ; yonder they cry A Boon Companion goes ; who then but I ? No sooner did I seek my God , but lo This fawning friend , became a frowning foe : Yet this doth not , ( and so I hope shall never , ) Discourage me one jot ; I must persever In what is good , and follow Christ the faster : The servant is not better then his master . His soul refreshed then with Gileads Balm , To sing he did begin the thirtieth Psalm With lift-up heart : but an impatient Frier Thus interrupted him , Avoid the fire , Oh John , and turn ; yet you have time and space . Then disregarding Martyr turn'd his face Another way : then some that were in sight , Retorted this ; Turn thou , thou hypocrite . Herwin sung on , until his Psalm was ended : The Fryer then : Good people ben't offended To hear the clamour of this Her'ticks song . Her'tick ? thou Bala'mite thou , hold thy tongue , The crow'd reply'd ; no living soul here bears Offence : his Musick much delights our ears . Four hundred folks encourag'd him to run His race , and finish what he had begun : To whom he thus ; Breth'ren , I undertake This spir'tual Combate , meerly for the sake Of my great Lord , and Captain Jesus Christ : I now am going to be sacrifie'd ; And when God shall of his abundant grace Call you to suffer , follow me apace . He 's on the gallowes , and the ladder's turn'd , And then his body 's into ashes burn'd . Some Ci'zens in a firy Chariot sent From Antwerp , to the City Heaven went. One Scoblant , as he to his Tryal past , Said thus ; Would God that I might be the last That thus might suffer death ; O that my blood Might satisfy their thirst , if God see good ; That so the Church of Christ , forlorn , distreft , Might ever after live , at ease , and rest . I now put off this Mantle transitory , In hope to wear a robe of lasting glory . A Popish Priest , by a religious Dame Converted to the faith , spake thus : I came To comfort you ; but I my self indeed , Of you to comfort me have greater need . Christopher Gaud'rin said , Mans life on earth Consists but of two dayes ; the first his birth ; The next , his dying day : and therefore I Must needs die once : who would refuse to die To live for ever ? death and I must kiss : 'T is death conducteth to eternal bliss . The sentence past , he did apart repair , And poured out his soul to God in pray'r : Then from his hands and face he wash'd the dirt ; And puting on his back a fine white shirt , He thus his fellow-prisoners bespake : Breth'ren , this is my wedding-day : I make To heav'n-ward : being come unto the place , He found three other ready to embrace The self same death : these four themselves did chear With patient suff'ring , and rejoye'd to bear . Then came a Fryar under a pretence To win them : Christopher said thus ; Hence , hence , Thou soul-seduser ; from our presence flee ; We have not any thing to do whith thee . They must be gag'd : May not our tongues have power Said they , to praise God at our latest hour ? Sermons they used to frequent : hard ropes Annex'd their necks , they finished their hopes . In Flanders multitudes of true believers Were sent to be eternal life's receivers . In Breda , there a Goldsmith dwelt , his name Was Petar Coulogue ; whose renowned fame Had spred all o're the town , and ev'ry mouth Proclam'd him faithful , if they spake the truth . This Pious Deacon quickly was beset With popish catchpoles ; neither would they let Him once enjoy the company of any Of his own Church ; he over-pows'd by many Was hurry'd to the Castle , while he staid A pris'ner there : once every day his maid Brought him his sustenance , till they perceiv'd He had much comfort from her lips receiv'd . She also was imprison'd , where she found Such inward joys as made her heart rebound . Now when a little tract of time was spent , Peter was called forth ; who underwent Great pains with admirable patience : These cruel villains for to recompence His maids true zeal , fetch'd Betkin to the rack , Cruelry undeserv'd ! she nothing slack , Went chearfully along ; ere she did part With life , her tongue thus empty'd out her heart : Since needs I must sustain afflictions rod , First suffer me to pray unto my God. This they consented to ; she scap'd a scouring By this ; for whilst she out her pray'rs was pouring , One of the then . Commissioners fell down Into an irrecoverable swown . This miracle was hush'd , as though in vain 'T was sent : now to their cruelty again ; Examples will not take ; they 'll not be turn'd , They are condemned , and they must be burn'd . The people wept ; Peter and Betkin pray'd To God for strength : the courage of the maid Did work so kindly on the well-affected , That breaking through ( the danger unrespected ) The throng'd crowd they the pris'ners did embrace , And praised God for his supporting grace ; Then spake to this effect : Fight on , fight on , The crown prepared you shall wear anon . These words spake Betkin ( with a brow as clear As day ) My Bretheren and sisters dear , See you to Gods word , be obedient still , And fear not them who can the body kill , Not hurt the soul ; but rather fear him , who Hath power to kill the soul and body too , And fling them into hell . I go to meet My glorious Spouse , wrap'd in a fi'ry sheet . Then falling on their knees , they sent their prayers As welcom ghests to Gods attentive ears . Bound to the stake , they prais'd the Lord ; the flame Sent up their souls to heav'n , from whence they came . William of Nassaw Prince of Orange , by A bloody villain shot , did thus let fly His latest words : O God , my God , condoul My wounded state , take pity on my soul , On my departing soul ; O spare , O spare The Spanish people , though they sinful are . These words no sooner out , his soul forscok This earthly , and an heavenly Mansion took . SECT . XXVI . The Modern Persecution of the Church in Germany , since the year 1630. TH'Imperialists , when they by storm had gain'd Paswalick town , the Swedish souldiers brain'd : At the inhabitants their fury lavish'd , And in the open street , they females ravish'd , Nay , child-bed women too ; they flew the men And fired o're their heads their houses then . They massacred Divines , and burned down The Christian Churches , and at last the town . Tilly and Pappenheim became a scourge Unto the famous City Magdenburge : Her goodly structures and aspiring Towers Were burn'd down in the space of twice six hours . Without the least respect to old and young , Were six and twenty thousand slain burnt , flung Into the river Elve : by sev'ral wayes The torturers abridg'd poor Chrstians dayes . Ladies and Gentlewomen yok'd together , Forc'd into woods , in frosty snowy weather , Were ravish'd there , strip'd , whip'd , and with a scoff Dismiss'd , while others had their ears crop'd off . Hexter is taken , and the Popish rage Hew'd all in pieces , either sex , and age , All serv'd alike : what the fles-eating sword Had left unspoil'd , the greedy flame devour'd . At Griphenburge the Senators were starv'd ; The Heidleburg Divines and Bourgers serv'd With onely bread and water . Like dogs not men Were the Frankendales us'd . In Pomeren The poor inhabitants were forc'd to eat Up their own excrements : unpleasing meat ! Many suspected to have hidden Gold , Or silver , suff'red torments manyfold : With cords the heads of some they wound about , And twisted them until the blood did sprout Out of their eyes , ears , noses ; nay , unto Tongues , Cheeks , Breasts , Legs , and secret parts they do Tie burning matches , yea , the parts of shame Stuff'd with gun-powder , burst with horrid flame . With knives and bodkins they do pink the skin And flesh of some , draw stiff cords out and in . Some rosted were with gentle fires , some smok'd Like bacon-hogs ; others hot Ovens chok'd ; The hands and feet of some so hard were girted , That from their fingers ends and toes there spirted Sanguineous drops . They ty'd the arms and legs Of some together backwards , and with rags Ram'd up their mouths , because they should not pray . Some hung up by the privy members ; they Hearing their outcries , did with tear-throat tones , Contend to drown their lamentable mones . Had any ruptures ? they ealarg'd their pain By firing gunpowder : they faces plain With chisels ; and detesticle some men I' th' presence of their wives and childeren . Others , stark naked through the streets are drag'd , VVounded with axes , hammers ; some are gag'd And stinking water , Urine , and the like , Pour'd down their throats , till sudden sickness strike Them well-night ' dead : their bellies beyond measure B'ing fill'd , did swell , and so they dy'd by leasure . Down others throats they knotted clouts constrain , Then with a packthread , pull them up again , To the displacing of their bowels ; some VVere by'c made deaf . or blinde , or lame , or dum'b . Some have their legs sawn off ; and others have Their members dislocated ; those that crave Gods blest assistance , are enforc'd to call Unto the Dev'l for help , or none at all . And if the husband pleaded for his wife , Or the wife beg'd but for her husbands life , They take the intercessor , and likewise Excruciate him before the others eyes . Of many by their hard frications They bar'd the legs , unto the very bones . Others bound backward by the arms , were hung By those distorted parts ; both old and young Rather desired to be shot , or slain , And so die in an instant , then remain Alive , and be partakers of such woes As they were like to feel ; for Ah! their foes Took away all their corn ; in stead of bread , On roots and water , they were glad to feed . And other some , stripp'd to the very skin , Had not one sory ragg , to wrap them in . Hence fruitful soils , were utterly destroy'd , Cities , and towns , and villages left voyd , Or sack'd ; all the woods fell'd ; the ground untill'd ; And ev'ry Church with desolation fill'd . A Reverend Divine , bound to a table , Was rortur'd by a cat . VVhat pen is able To paint their beastliness ? maids wives , chast dames , They forc'd to prostrate to their lech'rous flames , Friends looking on ; yea , women great with child , In child-bed ton : the Churches they defil'd ; The Bedlam-houses , Hospitals also . In Hessen land they let the women go , After they ty'd about their ears their coats . Dead corpses violated were . The Croats Devour'd young infants , and the commons brain'd On light occasions ; scarce a man remain'd Alive in many places , that might tell The outrage of those furies born in hell . God did this land his warning pieces show , Before his murth'ring-pieces gave the blow . A blood-red Comet with a flaming beard For thirty daies together there appear'd ; God sent to those , which had so long abhor'd His faithfull Pastors , and despis'd his word , This ominous Torch , that while asleep they lie On the soft pillow of security , They might b' awoken and repent reform Their lives , or otherwise expect a storme , Foretold by 's Ministers , ( so ill-befriended , ) And which this formidable signe portended . At Groningen a blazing Star hung forth , One Army in the East , and in the North Another were engag'd and did contest Till that was worsted , this obtain'd the best . At Wien water turn'd to blood ; three Suns Appear'd at once ; the thundring of great guns Was heard ; two Armyes then by clear day-light Deeply engaging in a bloody fight . At Wittemburgh and Darmstad , blood it rain'd . So much , that houses and stone walls were stain'd Therewith ; trees wept red drops besmear'd were then The hands and sickles of the Harvest-men . At Rat'sbone a strange tempest bart'red down Above four hundred houses in the town ; Kill'd onely four ; it trees by th'roots up tore , And all within a quarter of an hour . Near Troppaw a great number of Jack Daws Eagerly fought with their 〈◊〉 claws , The battle lasted long and 〈◊〉 Jacks Fall'n down the country men repieuish'd sacks . In lower Saxon a loaf of bread Bought by a woman in the cutting bled . During Magdenburge siege , a capeain's wife In child-bed dy'd , body with a knife Was ripped open , and her womb did hold A boy as big as one of three years old ; Having an Helmet , and a breastplate on , Great boots also after the French fash'on , And by his side there hang'd a builet-pouch . At Altenburge , if any did but touch A blood-turn'd stinking fish-pond , he not well Could in three dayes wash off the stinking smell . Two Armyes of strange birds in Henssen fought ; A randevouz of dogs could not be brought T' a peace ; but seeing musqueteers , they joyn , For all their guns beat them away , kill'd nine . SECT . XXVII . The Persecution of the Church in France , which began Anno 1524. AT Melden , Paris , Fonutains , Lions , Rhone , Many were put to death , some burn'd , some thrown Into the liquid flood ; into the fire Others let down by pulleys , did expire ; Others with Oyl and brimstone were anointed , Then burnt ; many distong'd ; disnos'd dis-joynted : Some slander'd ; some imprison'd were ; some rack'd ; And they that would not bow , nor give respect Unto the Images of molten-lead , Passing along the streets , were massacred . John Clark , through zeal , brake all the Idols down That he could light on : in the Metzian town , Condemn'd he was to die , and first to lose His right hand , then his arms , and breasts , and nose ; VVhich quietly he bore , pronouncing then Their gods are silver , and are made by men : At last they burnt him . At the Castle Vik Doctor John Castellane was burned quick . James Pana●e one that educated youth , At Paris dy'd for the professed truth . John de Cadurco , a renown'd Divine , Degraded was , and burnt at Limosine . One John de Beck a Minister at Troyes , Went through the fire unto eternal joyes , At Rutiers , Stephen Brune for Christ his sake , Adjudged was to suffer at the stake ; The fire was kindsed , but the wind so drave The flame from him , that he stood up and gave ( A whole hours space ) instructions to the rude And easily-seduced multitude : They brought Oyl-vessels , and more faggots too ; The wind continu'd , and all would not do . With that , the hangman struck him on the head : To whom he thus : And must I then indeed Be beaten like a dog ? as well as I , You know by fire I am condemn'd to die . He was thrust through , and in the fire thrown down , And his left ashes in the Air were strown . At Bour deaux , Aymond de Lavey accus'd , His friends advis'd his flight , but he refus'd . Not so , said he , I shall be thought absurd . To feed men with vain dreams not Gods pure word . Whereas I fear not , as a truths defender . My soul and body too up to surrender . In pains he said , This body once must die , My spir't shall live , and that eternally . He swowned , but recov'ring , said he , Oh Lord , Lord , why hast thou sorsaken me ? Nay , said the president , thou art mistook Curs'd Lutherane , thou hast thy God forsook : Alas good masters , why , why do you so Torment me ? Lord , they know not what they do : Forgive them I beseech thee . See , said thus The Pres'dent , how this Caitiff prayes for us . The Frier drew neer , and he ( condemn'd ) begins : To God , not you , will I confess my sins . O Lord , make hast to help ; do not despise Thine-handy work . My brethren , I advise You that are Scholars , to improve your youth In learning of the everlasting truth : Labour to know what is Jehovahs will , And fear not them that can the body kill , Not hurt the soul : my flesh ( too weak ) withstands My spir't ; which Lord I give into thine hands . With that he strangled was , his body burn'd , His soul until the day of Doom adjourn'd , One Bribard , to a Card'nal Secretary , And William Hussou an Apothecary Had , for their seattering good books about , And cleaving to the truth , their tongues cut out ; Then with a pully pulled up and down Into the fire , they dy'd , but gain'd a crown . James Cobard , having prov'd the Mass a fable , Unto the quick nor dead not profitable , Was at St. Michael burnt . Stephen Polliot Suffred at Paris . * Michael Michelet Was put unto his choice , either to turn And lose his head , or persevere , and burn . He answer'd , God who caus'd him not to tire , Would give him patience to abide the fire . Blondel a Merchant that profess'd Christs name , Condemn'd at Paris , yeilded to the flame . One Hubert , a young man , who did rely on Christ Jesus merits , suffered at Dyion . Anus Audeburt drag'd forth , said thus ; This rope My wedding-girdly is , wherewith I hope To be conjon'd to Christ : I was first marri'd Upon a Saturday , and now have tarri'd Until another Saturday , wherein I shall ( glad day ! ) be married agin . She in the dung-Cart sang and in the fire Her constancy Spectators did admire . One Florent Venote , that had four years lain In Paris prison , where all kinds of pain He felt and overcome ; for seven weeks space Was close confin'd to such a narrow place , That he could neither stand ( with ease ) nor ly : At last distongu'd , he in the fire did die . One Thomas , a young man , was rack'd so long , The hangman grew a weary : one among Th'Ir quis'tors wept . They bare him to be burn'd , And asked him , if he would yet be turn'd . To whom he said , Friends , I am in my way To God , O do not hinder me I pray . One Mathew Dimonel , Simon Laloe ; And Peter Serre , did torments undergo . Two men at Nivern , had their tongues pull'd out ; Yet God was pleas'd to bring it so about , That they spake plain , We bid the world , flesh , sin , And devil farewel , never to meet agin ; Of brimstoue , and gunpowder bring a fresh Supply ; salt on , salt on this stinking flesh : And so persisting constant till the last , Their souls to heaven , their earth to ashes past . One Philbert Hamlin fed the cruel flame , One Nicholas of Jenvil did the same . At Paris did a Christian congregation Run through much sorrow : by the Mediation Of the Palat'nate Prince , and Switzers , some Of them ( hardly ) escaped Martyrdome . In Danphin , Provence , multitudes were kill'd ; In many other place blood was spill'd : And yet the Church , the more it was supprest Like to a Palm , still more and more encreast . SECT . XXVIII . The Persecution in the time of the Civil Warrs , which began Anno 1562. THe Duke de Guise , as he upon a day Tow'rds Paris past , took Vassy in his way : His ears informing him there was a Bell That rang to service in a Barn , he fell Thereon with all his troops : his widened throat Bawl'd out , Kill , death of God , each Huguenote . Some then with bullets , some with swords , were slain ; Some hang'd ; the heads of others cleft in twain : Some lost their arms and hands ; some shred for To feed upon ; above twelve hundred souls ( fowles Of all degrees , and ranks , were kill'd : so don The Duke to Paris march'd , and seiz'd upon The King himself , and filled with abuses The places set apart for pious uses . Roan taken by him , was for three dayes sack'd , The Citizens thereof disliv'd , and rack'd . Then menacing to ruinate Orleance , A young man shot him , to deliver France From his great violence . Peace was procur'd ; A happy peace , but it not long endur'd : The Popish party banishing all pity . Kill'd all , spar'd none in the Lutetian City . At Amiens , the slain were thrown in brooks ; All Bibles burned and Divin'cy books . At Meaux , Sens , Mans , they drag'd some on the stones , And dash'd against the walls the little ones : Some had their houses level'd with the ground , Hundreds were massacred , starv'd , hang'd , or drown'd . Many were hal'd to Mass ; and some re-wedded , Babes re-baptized ; others were beheaded . At Bar they rip'd up many brests , and draw'd Mens hearts thereout , & with their teeth them gnaw'd . VVhen Malicorn , Montargis town had got , He slew the towns-men , and with Cannon-shot Threatned the Lady Rhene to batter down Her Castle , if she did the Christians own , Not give them up to him : the Princess stout , Bravely reply'd : Look what you go about , I charge you , for there 's no man in this Realm ( The King excepted ) that can overwhelm My pinace , with the waves of a command : And if your battery go on , I 'll stand I' th' breach , to try , whether or no you dare Thus kill the daughter of a King : I fear Your threats ? not I : I want nor means , nor power T' avenge me on your boldness , and devour Your murtherous heart , and utterly deface The infants of your most rebellious race . When Malicorn thus heard the Lady say , He pulled in his horn , and sneak'd away . At Anger 's into rivers some were thrown , Some executed : a gilt Bible shown Upon an halbard was , and this they sang , Behold how well the Hug'nots truth doth hang ; Hark what the everlasting God , will tell ; Behold the truth of all the devils in hell : They throw 't i' th' river , and renew'd their sound , Behold ! the truth of all the devils drown'd . At Ablevilly , Anger 's , Foix , Auxerre , At Troys , Crant , Nevers , Chastillon , and Bar In Bloys , Tholouse , as also Careasson , Many outragious villainies were don . At Sens , and Tours , hundreds were put to slaughter ; Some hang'd up by one foot , and in the water Their heads and breasts : the bowels are pluck'd out Their rip'd-up bellies , and are thrown about The mi'ry streets : they torture ev'ry joynt , And stick their hearts upon their daggers point . A Counsellor was hang'd , at the request Of his own father , ( O unnat'ral brest ! ) By the Parisian Senators decree , The bells are sounded , and the Christians be Destroy'd in ev'ry place , all their estates Seiz'd on by Catholicks and runagates . In Ligneul some they hang'd . The village Aze They set one fire , and joy'd to see it blaze . Augustine Marlorate was hang'd at Rhone , Where streetswith slaughter'd carkasses were strown . In Gaillac , from a steep precipice Many were flung down headlong , in a trice Caught break-neck falls . In Souraze some were cram'd VVith lime , and down their throats had Urine ram'd . One Peter Roch , they buried alive VVithin his self-made grave . They did deprive Many of all they had , others were crown'd VVith thorns ; and others in a well were drown'd . One Captain Durre , a godly widdow told Ualess she would produce her hid-up gold , He 'd rost her quick , and after throw her down From the sublimest tower in the town . VVell ( said she ) though I fall , yet shall I stand Supported by the Lord Almightie's hand . He made her drink his piss ; then in her face Flung the remainder , and withall the glass . He claps her up , more torments to abide : Her friends redeem'd her , but she shortly did . The Prot'stants of Valougne . their dear lives lost , And souldiers in their houses rul'd the rost . In Mascon , Bonnet Bor , a rare Divine , Scoff'd , beaten , drown'd , Lamp-like in heav'n doth shine . Monsieur Valongues a Minister , they kill'd , And spurn'd his naked corps : the Mass-Priests fill'd His mouth and wounds with Bible-leaves , and said , Preach thou Gods truth , now invocate his aid . Monluc at Reim brain'd sucking infants , then The mothers ; hang'd above five hundred men . They sprinkled salt , upon the bleeding wounds Of one poor mangled man. Monluc confounds The Protestants in fight , the prisoners He hangs , especially the Ministers . Captain Lamoths , he stabs ; that will not do , He thrusts him with a rapier , through , and thro : And his blasphemous mouth these words lets fly . Villain , thou in despite of God shalt die . He prov'd a lyar , though the man endur'd Such mortal wounds , yet was he strangely cur'd . In Limoux , Grenoble , Beann , Cisteron , Normay , and Aurange , many undergon Hard usage , Ah! what hearts ? what tongues ? what Quills ? Can think , can speak , can write , those worst of ills ? Females were ravish'd : others drown'd : some kill'd , Their houses with unruly souldiers fill'd . Hundreds of women , nay , and children too Like harmless sheep unto the slaughter go . Those to blaspheme that would not be constrain'd . Were with the butt-end of a musket brain'd , Or hewn as small as herbs unto the pot ; Others rhrown out at windowes , others shot . A fair young woman , after much disgrace , Was ravished before her husbands sace ; Then forc'd to hold a rapier wherewith One made her , her own husband kill . A Smith Because he would not give the devil his soul , B'ing on his anvil laid , they beat his poul In pieces with great hammers ; some were crush'd To death with weights , others were har quebush'd . They dash'd brest-sucking babes against the walls , And slew the crazy in the hospitals . No sex , nor age , nor quality they let Go free : all , all was fish that came to net . The Massacre at PARIS , Anno 1571. WHen the third Civil War in France was ended , A Massacre at Paris was intended , And put in execution : first of all They set upon and slew the Admiral ; The watch-word was , the tolling of a bell , Which rang by break aday : the cut-throats fell On the attendants of the King of Navar , And Prince of Conde ; not the least of favour Was shew'd to any : they knock'd down and brain'd Ten thousand persons : Sein'c swift streams were With the effused blood ; the streets were pav'd ( stain'd With mangled bodies , not a man was sav'd These blood-hounds met with ; Pistols , Poiniards , Knives , Curtlaces , Pikes , did make away with lives . The Muskets bouncings ! Oh the horrid tones Of howling murth'rers mix'd with dying grones ! The Lords and Gentlemen were murthered Some on their houses roofs , and some in bed . In France ( this persecution so encreas'd ) Were thirty thousand Massacred at leaft . But let 's to some particulars descend ; One Monsieur de la Place was brought t' his end . And Peter Ramus with his life did part , ( The Kings Professor in that subtile Art ) Thrown from the chamber window , trail'd about The streets , and whip'd , his bowels falling out . A villain snatched up a little child , Who toy'd , and played with his beard , and smil'd , But he ( hard hearted wretch ! ) not mov'd at all , Drew out his sword , and stabbed it withall , And cast it all gore-blood into the river : This gnaws an infant's heart , and he the liver . Such protestants , as did through fear revolt , Must in the fore-front , give the first assault , Or else be kill'd themselves . Some had their grease Try'd out and sold . They us'd such blasphemies : Where 's now your God ? are Psalmes and Prayers come To this ? sure he is either deaf , or dumb . Let him come save you , if he can : they cry'd , Kill , kill them all , and let 's the spoil divide . What fearfull shrikes , and outeries were there then Caus'd by these Devils in the shapes of men ? What breaking up of doors ? what noise of guns At Orleance was there heard ? confusion runs In ev'ry street ; what trampling of War-Horses ? Rumbling of Carts , that bore away dead coarses ! The Papists , in this massacre confess'd , That they slew eighteen thousand at the least . Some of them boasted in the streets aloud , Th'nad dy'd their doublets in the Hug'nots blood . At Tholouse , they the call'd-out pris'ners slay , Not suffring them to speake , much less to pray . VVhen the Parisian massacre was known , At Bourdeaux the like cruelty was shown . How sad was it to see poor Protestants VVander now here , now there , and none their wants Supply ! Alas unparalelled woes ! Rejected by their friends , destroy'd by foes ! SECT . XXIX . The siege of Sancerte , Anno Christi , 1573. THe Chastrian Lord besieging Sancerre town , His thundring cannons play'd , and batter'd down Her stony walls ; the shiver'd timber flew Continually about , yet none it slew . Some had their hats , breeches , and coats through shot , Themselves not hurt nor prejudic'd one jot . The siege endured long ; at last , through want , Horse-flesh was turn'd to food ; which growing scant , The Twons-men fed on dogs , cats , rats , mice , moles , Hides , parchments , halters , Lantera-horns , roots , coals , Their bread was made of straw-meal ; they did boyl Them pottage of old Oyntments , grease and Oyl . And when these fail'd , they pounded nutshels , slates , Eat mens dung fry'd : ho ! these were precious cates ! A lab'rer and his wife were put to th'slaughter , For feeding on their famin-starved daughter . Some little corn by stoldred brought to town , Each pound was valued at half a crown . The sword did but eighty four persons slay . The famine half a thousand swept away . Many chose rather to resign their breath At the swords point , then famish'd be to death . The parents look'd upon with grief of heart Their children , but could no relief impart . A boy of five years old , neer spent with hunger , Did run about the streets ; but when no longer His feeble feet could bear him , down he fell Before his parents sight : 't is sad to tell The horrour of their souls , and how their eyes Ran down , when they did feel his with'red thighs . Then said the child , Father and mother dear , What mean you so to weep ? for Gods sake spare Those needless drops , and do'nt my cause bemone ; I ask no bread , as knowing you have none : But since it is Gods will , that I should rest By such a death as this ; his name be blest : Have not I ( mother ) in my Bible read , Of Laz'rus wants ? and that was all he said . At last God flirr'd up the Polonians , To free the poor distress'd Sancerrians . They with their arms and goods might go away ; And such as would , might without trouble stay . The siege of Rochel Anno 1573. ROchel besieg'd , the towns-men salli'd out , And often put the en'my to the rout . In one months space the soe lay'd on so hot , That more then thirteen thousand Cannon-shot Discharg'd against the Rochellers , which held Out siege fo long , till famine them compell'd T'unlawful meats , all their provision spent : But O admired Providence ! God sent Them fishes , and in such abundant store , The like was never seen nor heard before : As soon as the edict for Peace came out , ( Which Legates sent from Poland brought about ) They went away , and ne're return'd again . Divers great Lords and Gentlemen were slain During this siege : commanders full sixscore , And twenty thousand souldiers or more , That did from bloody Massacres retire , Receiv'd at Rochel their deserved hire . King Charles himself fall'n sick , t' his mother cry'd , Madam I pray revenge my foes , then dy'd . Rochel expecting help in time of need From England , England prov'd a staff of reed Which ran into their hands , whilst they depended Too much thereon ; the City ( ill befriended ) B'ing close besieged by the King of France , And his adherents , the inhabitants Shrewdly put to 't , for want of better meat , Did horses , dogs , cats , rats , and leather eat . The poorer sort of people wanting bread , Upon the buttocks of the dead did feed . Young maids did look with such a wrinkled brow , As though they had a hundred years ran through . And all the English , when the Freach had took The City , like Anatomies did look . How sad was it to see , their hollow eyes And meagre cheeks , lank bellies , withr'ed thighs ? * A strike of wheat at twenty at pounds was rated ; A pound of bread , worth one pound estimated ; A quarter of a sheep did six pounds utter ; And thirty shillings bought a pound of butter ; For one poor egge , eight shillings was layd down ; An ounce of sugar , yielded half a crown . A dry'd fish given for a piece in gold ; A pint of French-Wine , for as much was sold ; A pound of grapes , thrice twelve pence ; milk but filling A pint-pot full , valu'd at thirty shilling , &c. SECT . XXX The Persecution of the Church of Christ in the Valtoline , Anno Christi 1620. THe bloody Papists , in the Valtoline Rising in arms , did furiously combine To th'extirpation of the Christian train ; Drown'd some in Alba , others they did brain : Shot some , and strangled others ; some they bee With knotty clubs ; and many that they met They inhumanely murth'red ; some they drew Out of their naked beds , and did imbrew Their hands in their effused gore ; they slit The mouths of some up to their ears ; and hit Others with the Strappado ; some were hack'd To pieces ; others slash'd ; and others rack'd . One was compell'd to ride upon an Asse , His face turn'd to the tail , and he to pass The market-place , holding in 's hand the tail As'cwere a bridle ; some when food did fail Were famished ; others were ston'd , or drown'd ; Some had their very bones , to powder ground . Thus having made a quick dispatch at Tel , These profane wretches , marched thence , and fell Upon the Protestants at Church elsewhere , Kill'd old and young , and shew'd no mercy there , To Lords , nor Gentlemen : to death they shot The Ministers : Ladies and Children , got Into the Bell-free for security : The place is fired ; and by fire , they die . The Popish party under a pretence Of standing for the Protestants defence At Sondres ( yet for all they kept a pother ) They one destroyed now , and then another ; As if it had bin done by accident , Concealing their malevolous intent : Then did they fall to plunder , and imbrew , Their hands in blood , all those they met they slew . There was a Noble Lady which refus'd The Romish faith : to whom such words they us'd ; Madam , out of the tender love you bear To your young infant , in your arms , give ear To us , or else you shall be kill'd together . But she undauated , thus ; I came not hither To abnegate my faith , nor left I all I had behind in Italy , to fall From my first principles ; yea , I will rather Suffer a thousand death ; my heavenly father Spar'd not his son , but up to death him gave , Me , and such sinners as I am to save ; How shall I then regard this babe of mine ? O foe , said she , into the hands of thine I give my little child : God which takes care For the wing'd Cit'zens of the liquid Air , Is much more able to save this poor child , Though you should leave it on these mountains wild . Unlacing then her gown , she bar'd her brest , And said , Here is the body ; you may feast Your swords therewith : to kill it you have power , My sould is Gods , it can you not devour . They slay the mother , and the infant spare , Committing it t' a Popish nurses care . Many that did refuse to go to Mass , Were dragged to the mountaines tops ( Alas ! ) And thrown thence headlong down : for want of food Others were famish'd ; into Adda's flood Some flung from bridges ; and with corpses dead The woods and mountains ev'rywhere were spread . A Noble Virgin , through the streets was led Disgracefully ; they put upon her head A paper-mitre , buffeted her cheeks , And so besmear'd her face with dirt , ( that leeks Might grow thereon ) then was she bid to call Upon the Saints ; she smiling said , All , all My hope , my trust , and my salvation Is in my Saviour Jesus Christ alone . As for the Virgin Mary , 't is confest She is above all other women blest ; Yet is she not omniscient , and therefore Knowes not what we request , what we implore : Yea she her self her own son's merits needed , And had bin damn'd , had he not interceeded . Christ hath despis'd rhe cross , endur'd the shame , And so will I , thrice blessed be his name , His holy name ; with that , these villains drew her Into the fields , and barbarously slew her . Then came a letter from a Governour , That these blood-suckers should with all their power Destroy both in the country and in City All that were Lutherans , without all pity . Whereat destroying all at Tyrane , Tell , Bruse , Sondres , and Malenco , they more fell Then Hyrcan Tygres , fell on Birbenno , Caspano , Trahen , slaying high and low . They kill'd a man , and 's wife . A cradled child Fair and well-favour'd , in their faces smil'd ; They took her by the heels ( not mov'd at all ) And dashed out her brains against the wall . At Bruse , a very aged Matron was Sollicited by them , to go to Mass , And have respect unto her age , not die ; To whom she answer'd ; God forbid that I Who have one foot already in the grave , Should now forsake my Lord , my Christ , who gave Me to be constant in his truth profest , And upon sublunary creatures rest . Shall mens traditions , or Gods holy word Take place ? so said , they slew her with the sword . SECT . XXXI . The Persecutions of the Church in Scotland , which began , Anno Christi 1527. ONE Mr. Patrick Hamilton by name , Sprung from an honourable stock , became An able Minister ; his holy zeal Did the despised Mysteries reveal To hood-wink'd souls , so long untill at last Th' enraged Bishops him in prison cast : And after condemnation , he was brought To execution ; his cap , gown , and coat , He gave t' his servant , and exhorted him To venture all for Christ ; yea , life and lim . Bound to the stake , he cry'd , For Christ his merit , O Lord be pleased to receive my spirit : How long shall clouds of darkness overwhelm ? Great God! how long shall foes oppress this realm ? A Fryar then ; Vnto our Lady pray ; Salve Regina , say , &c. Away , away , Satanick Imps ; God hears me in the flame . His soul went up to heav'n to praise Gods Name . Straton converted , said , O Lord I have Bin wicked , and deserv'd thy wrath , yet save ; O let not me , for fear of corp'ral pain , Or death , deny thee , or thy truth again : They his and Mr. Norman's person bring , And burn them in the presence of the King. Such words the Bishop of Dunkelden us'd To one Dean Porret ( whom the Fry'rs accus'd : ) My joy , Dean Thomas , I do love thee well , And therefore take the liberty to tell Thee of thy faults ; I am inform'd you do Preach the Epistle , nay the Gospel too , Each Sunday to your people ; and refuse To take from them ( as a reward ) your dues : Which prejudicial to the Church-men is . My joy , Dean Thomas , I advise you this : Take tythes , or else it is too much to preach But once a week : for if thou gratis teach , May not the people think that we likewise Should do the same ? Tom , be not so precise ; It is enough for you when you have sound A good Epistle and Gospel , to expound The liberty of holy Church express'd Therein , and 't is no matter for the rest . Thomas reply'd : My Lord , if I abstain From tythes , will my parishioners complain ? I know they will not : and whereas you say , It is too much to preach each Sabbath-day , I think it is too little , for my part ; And from the very bottom of my heart Wish , that your Lordship would be pleas'd to take Such pains as that . Nay , nay , Dean Thomas , spake The Bishop then , no orders do us reach . Whereas , said Thomas , you do bid me preach When a good Chapter I do light upon ; I 've read them over all , and finde not one That 's bad amongst them ; shew me where they lie , And at your shewing I will pass them by . I bless God , said the Bishop , I ne're knew What was the Testament nor old nor new : And I will not know any thing at all , Saving my Portvise , and Pontifical . Go , go your wayes , and cease so much to prate , Lest you repent you , when it is too late . I trust , said Thomas , that my cause is clear In Gods eyes ; therefore , what need I to fear ? And so he went his way . But when time 's glass Had run a little more , he burned was . Though bloody clouds were rais'd , Religion's raies Shone forth in Scotland , in those worst of daies : Partly by reading ( comfort flowing thence ) And partly by fraternal conference ; Which so enrag'd the Papists , that they came And burnt four noted persons in one flame ; One Jerom Russet , that profest the truth , And Alexander Kennedy , a youth , Were brought to Judgement : Kennedy's heart panted For fear at first , and would have fain recanted . But when no hopes was left , God's Spirit reviv'd His drooping soul ; yea inward comforts striv'd To shew themselves , both in his face and tongue : Then falling on his knees , these words out sprung : Great God! What love hast thou to all express'd , And unto me vile wretch , above the rest ! O who hath tasted of thy clemency In such a high degree ( O Lord ) as I ! For just now when I would deny thy power , And Jesus Christ , thy Son , my Saviour , T' have plung'd my self all over head and ears In everlasting flames , ( unquench'd with tears ) Thy right hand hath not suffer'd me to dwell With the black subjects of the Prince of hell : And I , that was of late with fear opprest , Enjoy by thee a joy-enamel'd brest . I fear not death , do with me as you please ; I praise God I am ready , death 's an ease . Then railed they on him , and Jerom , who Said also unto them , Miscal us , do ; This is your hour and power to command ; Yee sit as Judges , we as guilty stand : But know , a day will come shall clear our blame , And yee ( curs'd yee ) to your eternal shame Shall see your blindness . Go on forward still , Till you the Ephah of your sins up fill . No sooner were they both condemn'd to die , But Jerom comforted young Kennedy : Brother ( said he ) fear not , he that indwels Our souls , him that is in the world excels ; The pain we here indure is light and short , But we shall have unfading glory for 't . O strive we then ( though many rubs annoy ) To enter in unto our Masters joy : And , with our Saviour , pass the narrow road Which few shall finde ; the way to hell is broad . We die for Christ , and Christ hath death subdu'd , Death cannot hurt us : hence me may conclude We are the members ; and if Christ our head Be risen , can the members long lie dead ? Thus death , and Satan , under-foot they trod , And in the flame , breath'd up their souls to God. At Edenburgh the cruel Card'nal Beton Hang'd some , upon suspicion they had eaten Goose on a Friday ; and above the rest , A woman with her suckling at her brest , He drown'd for being scrupulous and wary Of making prayers to the Virgin Mary . He sent into exile some Christian brothers ; And at St. Johnstons he imprison'd others . Mr. George Wischard , a Divine , whose worth Wan him much admiration in the North , Having drunk deeply of afflictions cup. Cheerfully in the flames surrendred up His soul unto its donour . God fulfill'd His prophesy , the Cardinal was kill'd . One Henry Wallace , as an Heretick Condemned to be burnt , was burned quick . One Henry Forr'st , betrayed by a fryar , Was burnt , and had the end of his desire . Said Ol'phant to one Walter Mill , who pray'd , Rise up Sir Walter . Prayers don , he said , My name is Walter if you call me right , I have bin too too long a Popish Knight . Ben't there sev'n Sacraments ? Give me but two Said he , and all the rest I leave to you . Wilt thou recant ? he answer'd , I am corn , Not chaff , and will not be i' th' truth out-born : Then go to th'stake . Said he , I may not kill My self , but put me in , and bear I will ; This is my resolution . Having made His pray'r to God , he to the people said , Although it be confess'd , that I have bin A friend to Satan , and a slave to sin , Yet 't is not that , that doth my suff'rings cause , I suffer for observing God's just Laws . And now God out of his abundant grace Doth honour me so farr , as ( in this place ) To make me seal ( what others not withstood , ) His truth's profession with my dearest blood . Dear friends as you 'd escape eternal doom , And live still happy in the life to come , Let not Archbishops , Bishops , Abbots , Priors , Seduce you any more , for they are Lyars . Trust God alone , O alwayes make his power Your rock , your bulwark of defence , your tower . So slep'd he in the Lord : and was the last In Scotland that the fi'ry tryal past . SECT . XXXII . The Persecution of the Church in Ireland , Anno Christi 1642. THe factious Archbishops , Abbots , Pryors , False Jesuites , Romish Priests , and knavish Friars , Stirr'd up rebellion by their instigation , Against the English in the Irish Nation . And when they thought their malice had invented Such thriving plots , as could not be prevented , They in their publick prayers recommended The good success of their designes , which tended , To the advancement of the Cath'lick cause , And told the people 't was no time to pause . Their nation over-run with hereticks ; Call'd Protestants sworn foes to Catholicks ; Who were not to be suffered alive Amongst them ; and for any to deprive Them of their breaths , the crime was not more great , Then to destroy a dog : to give them meat . Or yield to them relief at any time , 'T was mortal , O unpardonable crime ! Romes Doctrine they pretended to suppress , And root out those that did the same profess ; They Laws would make , they thought , should under - All Pop'ry , after Englands good example . ( trample Observe we how their words and deeds did vary , Said one thing , but did act the quite contrary . And now they fall to murthr'ous blows ; and glory , 'T will save them from the pains of Purgatory : None that spake English the least mercy found ; The English language was a loathed sound : All are resolv'd to scowre the Irish borders From these supposed Authors of disorders . Poor Protestants ! some were to exile packt ; Some kill'd ; 't was thought a meritorious act To slay those Devils in the shapes of men , ( For so they called them ; ) not one of ten Escap'd their clutches : what a deal of good , Said they , it does us , thus to bath in blood ! When these injurious wretches are destroy'd In Ireland , and their habitation voyd , We 'll then for England ; have at England then , We will not leave alive one English man. Put case we should be of our lives bereaven . Immediately our souls would fly to heaven . Why should such scoundrels breath ? to work let 's fall , And take away their lives , estates , and all . Strip , strip , man , woman , child , base rougues and whores , Leave not a rag on , turn them out of doors . So now they shelter them ; but woods and caves Sha'n't be their dwellings , but shall be their graves , Whom wee 'l — But many by the high-wayes side , For want of sustenance fell down , and dy'd : And many thousands that for succour fled To towns , by that time they came there , were dead , To tell their horrid Massacres , would make The ear to tingle , and the heart to ake . In Armag● , and Tyrone , this barb'rous rage Spar'd neither rich nor poor , nor sex , nor age : And elsewhere many thousands did expire By sword , by water , famine , or by fire . Some had their guts rip'd out , some drag'd thro bogs ; Young children thrown to be devour'd by dogs . If any chanc'd to beg but leave to pray , And kneeled down , they lost their heads straightway Some in dark dungeons lie ; others half slain , Earnestly beg'd to be rid out of pain . They cover'd some alive with dirt , and stones , And laugh'd , to hear their lamentable grones . Some were from bridges , into rivers flung ; Others , on tenter-hooks by the chin hung : They hang'd up some by th' arms , with their swords trying How long an English-man would be a dying . Young infants rip'd out of their mothers womb , Were given to the hogs , for to entomb . Children were forc'd to kill fathers , and mothers ; Parents , their children ; and brothers , brothers ; Wives their own husbands ; husbands their own wives : And they themselves in fine must lose their lives . No mercy's shown , man , woman , no nor child ; The dead's dig'd up , th'alive in cauldrons boil'd . Some had their hands cut off , and eyes pluck'd out ; Many were left alive , their guts about Their very heels : and of some's grease and fat Candles were made ; while others rosted at Slack fires : Nay , boys and women were employ'd To perpetrate such deeds , and therein joy'd . The Rebels , in the country Portendown , Did many thousands in the river drown . At Lisgool , Tullah , Lissenskeah , and Cumber , ( All Castles ) a considerable number Were brought unto untimely ends . Man , woman , And child was kill'd at Killmore and Killoman . An ancient dame , which towards Dublin went , Was strip'd in one day seven times , and sent To seek her God , and to her God complain , And bid him if he could , cloath her again : All mercy was exil'd ; these murth'rous Cains : Brain'd some ; stab'd others with their swords , forks , skeins . Thousands of Protestants in snowy weather Turn'd out stark naked , perish'd all together , Through cold and hunger ; many that were sick , Were drag'd out of their beds , and hang'd up quick . One Gcodwife Lin , they hanged in the Air , And then the daughter by the mothers hair . Upon a day a Cittadel they fir'd Over the Christians heads therein retir'd ; And thus express'd their joy : Behold , how high The flames mount , O how sweetly do they fry ! A Divines mouth up to the ears they slit ; So don , they put a Bibles leaf to it , And bid him preach , and teach some pretty stuff , For now he had a mouth was wide enough . A naked woman , her bare skin to hide , A wisp of straw about her middle tide ; They fit'd it , boasting how it did enhance Their spirits to see the English jade so dance : They stab'd Jane Addis , and her young child stuck T' her brest , and said , Suck English bastard , suck . If any hid themselves in cellars , caves , They all were murther'd by these hell-sent slaves ; Who made their boast , they pleas'd the devil well In sending him so many souls to hell . Against God , and his holy word , likewise , They belch'd out execrable blasphemies . Bibles they burnt , and said , They burnt hell-fire ; Cut some , and soaked others in the mire , Then dash'd them on the owners faces ; some They stamp'd on , saying , Hence all mischiefs come ; A plague upon them all ; in a short time , We hope to see none in our Irish clime . They told th' Apostates , that they thought it good To kill them while they were in a good mood . Anne Nicholson said boldly she 'd not turne ; And rather then she would her Bible burn , As they would have her , she the death would die ; And did , as it fell out : for by and by She and her mate was stabb'd ; but he that acted The vill'ny , grew immediately distracted . At Glascow fisty English men and Scots They made recant , and then cut all their throats . In Mayo , and in Tiperary too , Both Counties , not a few did undergo All sorts of cruel deaths ; these bloody ones Did slash , hew , hack , and pellet them with stones . They forc'd some in the Sea ( swoln big with waves ) To take possession of those watry graves . In Sligo , forty Protestants were strip'd , And lock'd up in a cellar ; then there slip'd A butcher in ( appointed so to do ) And with an axe cleav'd all their heads in two . Into the Jail belonging to this town , Poor Protestants were sent , and there knock'd down . About Dungannon , Tyrone , Charlemount , Hundreds were slain upon the same account . An Irish Quean kill'd forty five : Mac Crew No less then thirty in one morning slew . There were above twelve thousand knock'd at head In the high-wayes , as towards Down they fled . These rogues a Scotch-mans belly did divide , And having one end of his smal guts tide Unto a tree , they forc'd him round about The same so long , till they were all drawn out : Said they , We 'll try which is the longest size , A dogs guts , or a Scotchmans ; O glad eyes ! In Antrum fell nine hundred fifty four In one morn , afterwards twelve hundred more . Sir Phileme O Neal boasted he had kill'd Above six hundred at Gravagh ; and fill'd Whole houses with the slain ; brain'd old and young Within the Baronry of Monterlong . In Vlster Province , by all sorts of deaths , One hundred fifty thousand lost their breaths . One man for saying he 'd believe the Pope No sooner then the devil , stretch'd a rope . In Munster , many eminent Divines They hanged up . Alas ! what woful signs Poor children made for bread ; but they must fast Or feed on grass , and then be brain'd at last . Dear hearts ! in what inextricable woes Are they involv'd ? inexorable foes On ev'ry side to bring them to their ends ; 'T is sad to hear wives , children , servants , friends , Send to the ayr their stormy sighs , and grones , Their shrieks , their cries and lamentable mones ! Alas ! what tongue , is able to relate The fears , and cares , of their afflicted state ? O was it , was it not enough almost To break a Christians heart , to hear them boast Of knocking 's down ? ( said one ) my arm 's so sore I cannot lift it up , to brain one more . Another bragg'd , that he abroad had bin , And of the English rogues had kill'd sixteen : Others so many kill'd , that they believ'd , That of the very grease and fat which cleav'd Upon their swords , a man might undertake An Irish candle ( if he list ) to make , The English are ( said they ) fit meat for dogs , Their children bastards , drown them in the dogs ; The daye 's our own , we 'll wound their beasts therefore ; Oh 't is a gallant thing to hear them rore ! Thus have we had a tast of what befel The Protestants : now they that did rebel Have ever since by the just hand of God Bin soundly scourg'd with his severer rod ; He so emasculates their spirits in fight , That handfuls put innum'rous foes to flight ; Thousands of them have perish'd by the sword ; As many , if not more , the plague devour'd : The Lord still fights for his ; and will , no doubt , Utterly root up that rebellious rour . A MARTYROLOGIE Containing A COLLECTION Of all the PERSECUTIONS Which have befallen The Church of England , Since the first Plantation of the Gospel , To the end of Queen MARIES Reigne . By the same AUTHOR . Victi sunt Gentiles Papistae & Idololatria corum non a repugnantibus , sed morientibus Christianis . August . Ep. 42. Quo malis presentibus durius deprimor , co de fuluris gaudiis certius presumo . Gregor . In nothing be terrified by your adversaries , which to them is an evident token of perdition , but to you of salvation , and that of God , Phil. 1. 28. Printed by J. Cottrel . 1657. To the Right Honourable , WROTH ROGERS ESQUIRE ; High Sheriff , and Governour of the City and County of Hereford : AND TO THE REVEREND , Mr. William Voyle William Low Samuel Smith George Primrose Ministers of Christs Gospel in Hereford . Grace and Peace be multiplied , &c. Honoured and Reverend Sirs , AS it is the property of generous spirits , not to exact an answerable retaliation for their afforded favours from the party whom they have engag'd : So neither are they wont to slight the petty presents of a grateful heart , whose greatest ambition is to be thankful . This hath emboldened me to offer you the small fruits of my weak labours , or rather recreations , gathered at spare hours , in hope they may so rellish with your palate , as to move you to honour them with a free acceptance : I doubt not then but they will pass the better , and be entertained with more Approbation . VVhhat though the wine of astonishment ( I mean the blood of Martyrs ) be not so pleasant , and consequently less desirable , yet my hanging out the signes of your hononrable names ( at the Frontispice of my Book ) will be very effectual to make it vendible . Humility in your selves , and charity towards me , will cover all faults . I know you are my Honourable and Reverend good Friends , and Amici omnia , amicè interpretantur , so will you this my good will. Now if it be your pleasure to make use of me , I am here prest for your small Service , till I am able to perform greater . So praying God to fill you with as much happiness both here and hereafter , as your hearts can hold , I take my leave of you ; but shall alwayes , while I have a tongue and hand , acknowledge and subscribe my self , Etrolog . The seconD of the MoVnth ApriL . MDCLVI . Your Honours humblest Servant ; and to you my Worthy Friends very much obliged , Nicholas Billingsley . To the ingenious Reader . Kinde Reader , I Call thee as I would willingly finde thee ; though , I confess , my weak performance of this Part also in Verse , which is so well done to thy hand in Prose already , might justly occasion thee to clothe thy brow in an angry frown , and look big upon me , with a What needs this ? But I perswade my self , thou knowst a little better what belongs to humanity , then to judge too inhumanely of me ; thy self remembring that thou art also born of a woman , and art naturally proclive to slip , if need be , as well as another . Mansuetude seems firstly to be attributed to beasts which were made tame , and cicurated ; but was afterwards us'd to express the minde pliable , and pulling in the reins of her passion : this vertue if thou hast , I need not advise thee ( as Athenodorus did Augustus ) from speaking anything rashly before thou hast orderly repeated the Criss-Cross-Row . Thus do I hope well of thee . What I have done , I leave to thy good-liking ; which , if I may be so worthy , as to obtain from thee , give God the Glory , and I am abundantly rewarded for my pains . Yours , N. B. THE PERSECUTIONS Of the Church of England , From the first planting of the Gospel , to the end of Queen Maries Reign . SECT . I. The Persecution of the British Church , till the coming in of the Saxons . TO tell exactly who the persons were That first preach'd to the Britains , in what year The Gospel first took root , is past my skill , Since Authors cite them with a diff'ring Quill . Some say * Zelotes preach'd here first of all ; Some Arimathean Joseph ; others Paul : Fagan , and Damian , did the Gospel bring Into great Britain . Lucius the King , With many of his subjects , did embrace The proffer'd Gospel , as the means of grace : Converted , and baptiz'd , they overturn'd Th'Idol'trous Temples , and the Altars burn'd : All superstitious rites they laid aside , Advancing Christ : the Scripture was their guide , And onely rule ; they judged nothing fit But what had warrant from the Sacred Writ . Two hundred sixteen years this faith did flame Amongst them till the Pagan Saxons came . Religious Lucius without issue dy'd , And now the Barons and the Nobles vy'd For King ; and while they for the crown contended , In step'd the Romans , so the quarrel ended : For they usurp'd the crown , and did o'rewhelm With misery and ruine the whole Realm . Sometimes th'Idol'trous Romans bore the sway ; Sometimes the Christian Britans won the day : By turns they got the best , by turns they got The worst , as Providence did them allot . In Dioclesian's time , and in the Reign Of Maximinian , the Christians slain In Britany and elsewhere , did amount To sev'nteen thousand . One of great account , Alban his name , the Proto-Martyr was Of Englands Isle ; and many more did pass That way he went. Religion decaid , Bibles were burned , and the Churches laid , Laid level with the ground ; disord'red orders Took place ; and Piety forsook our borders . But the fore-named Tyrants over-tir'd With blondy butcheries , at last respir'd ; Experience telling them , the more they shed The Christians blood , the more the faith still spread . They both went down from the Imperial seat ; Constantius ; next Constantine the Great Succeeding in the British government , The Church was quiet , and enjoy'd content : Which peace continu'd till the Arrian Sect The novelty-affectors did infect . Hereat God raised up the Picts and Seots ( Two barb'rous nations ) and to them alots The Victors wreath : poor England was opprest , And did for many years enjoy no rest . Which made them send Embassadors to Rome With sad complaints , entreating them to come To aid them ; so a Roman Legion came , Slew some , making the rest retreat with shame , And quit these coasts ; advising us withal To raise betwixt us and the Scots , a wall : A wall being builded by the English men , The Roman force returned home agen . This news was brought unto the Picts and Scots One this side of the wall ; they landed boats , O're-ran the country , laid the corn-sields waste , And bare down all before them as they past . The Britans send their Legates unto Rome A second time ; the sent-for souldiers come And vaequish'd them ; the rest put to disorders , Enforcedly desert the British borders . Which done , they told the Britans flat and plain , They should expect no aid from them again ; Besides , it stood not with their ease , to take So long and tedious journeys for their sake : Now therefore arm your selves , and exercise In Warlike feats ( said they ) if yee be wise : Go , go and build you firmer walls , that so You may be able to keep out your foe , The Romans having took their last farewel Of Britany , the Picts and Scots soon fell On the re-builded walls , and put to flight The trembling Britains , noitrain'd up to fight . They that stood out were barb'rously destroy'd ; And all their goods the enemies enjoy'd . Loan Aceldama of blood ! what store Of slaughtred Carkasses , ev'n swim in gore ! Rome b'ing again solicited to send Relief , refus'd ; the Britains in the end Took heart to grass , when earthly comforts fail'd Sought God , and ' gainst their enemies prevail'd ; Gave them the total rout ; the Picts began To keep their bound , save onely now and than They inroads made into the Land ; the Land At last became under her own command . The ground was now manur'd ; the Lord did bless Th' industrious Britains with a large encrease Of full-ear'd corn , that such abundant store Scarce ever in the Land was seen before . But Oh! mans sinful heart ! this Peace , this Quiet , This Plenty , led them to excess , and rior , To pride , contention , envy , and the like : God sent the plague among them , which did strike So many dead , that the alive were all Unable to afford them burial . Yet could the judgements that abroad were sent Not melt their hearts , nor move them to repent ; The death of friends , the danger they were in Themselves , but hardened them more in sin ; Not work'd their Reformation ; oftentimes , Judgements prove Shooing-horns to greater crimes . They wax still worse and worse ; the Laity chose , And Clergy too , to live like ranc'rons foes . Gods thundring vengeance which upon them fell , My breathing Muse shall in the sequel tell . SECT . II. The Persecution of the British Church under the Heathen Saxons and English , Anno 429 , &c. THE Britains with ill-neighbours re-infested , Instead of turning to the Lord , requested The Pagan Saxons aid , for to oppose The raging fury of these Northern foes ; They came , and coming , conquer'd them ; at length , The Saxons knowing their sufficient strength To over-pow'r the weaker Britains , they Fell foul on them , exacting greater pay , And more provision , or else they would Side with the Picts , and do the best they could To spoil their country . This their resolution No sooner said , was put in execution : All goodly edifices they destroy'd : The Ministers , the while they were employ'd In Divine service , were of lives depriv'd , And rev'rend Bishops with their flocks disliv'd . Some left their country and beyond Seas fled ; Some on the mountaines tops were murthered . Some pin'd with hunger , creeping from their caves , Were soon dispatch'd , or made perpetual slaves . The English Nobles summoned to treat Concerning peace , did on a fix'd time meet At Almshury ; but by the faithless train Of Saxons , were most treacherously slain At Stomheng ; and , that they were bury'd there , The yet-remaining monuments declare . Now when the Britans found no other way Lay open to redress , they fell to pray . A fast was call'd , and all , with one accord Humbled their souls , before th' Almighty Lord. Ambrosius Aurelian , being chose To be their King , did profligate their foes ; And from that day Gods hand appearing glorious . They went out prosp'rous , and return'd Victorious . At last Aurelian with poyson dead , Uter Pendragon reigned in his stead : He bidding battail to the enemy , Two of their Chieftains took ; who scaping fly To Belgia for more aid ; and in the mean The Saxons flock'd in ; conflicts past between Th'English and them : now these , and sometimes they , ( As Providence saw good ) did win the day , Octa , and Cosa , with a force renew'd Came o're again ; the Britans are subdu'd ; Their pastors slain , Churches demolished , No mercy 's shown ; King Vter sick in bed , Seeing his Subjects fall , would needs be brought Into his camp : so resolutely fought His souldiers then , they ( under God ) obtain The Victors wreath : Octa and Cosa slain . Soon ever this great Victory was won , Uter of poyson dy'd ; Arthur his son Was crowned King , who twice six Victories Obtain'd against the Saxon enemies . His stranger acts , and unbeliev'd success , As fabulous , I leave ; but questionless Much peace and safety to the British Isle Was in his happy reiga enjoy'd ; yet while They were at Peace with others , they agin Returning to their loathed wayes of sin , Fell to intestine broils , embracing evil In stead of good , and worshipped the Devil , Under the notion of an Angel bright . The Priests withheld the Gospels purer light From deviating souls ; which soon procur'd The wrath of God ( too great to be endur'd ) Driv'n out of house and home , no ease , no rest They found ; the Saxons had the Land possest , And turn'd out all the Christian Divines . So done , they did in the usurp'd confines , The Heptarchy erect : These Kings did smother All peace , fell out and warr'd with one another : Till disempowr'd , they could not well defend Themselves , much less with enemies contend . King Lncius was the first that did receive The Gospel , and in Jesus Christ believe : From which time ( as 't in Chronicles appears ) It staid in Britain full four hundred years : One hundred fourty and three years Gods word Grew cold ; but Austins comming it restor'd . Some English children being brought to Rome , There to be sold , Gregory chanc'd to come Into the market-place : when his fix'd sight Saw in their lovely cheeks pure red and white Contend for Mastership , he much admir'd At their so sweet complexions , and enquir'd What country they were of ; then being told That they were English heathens , to be sold For slaves : here 's choice enough , if any wat 's , Said he , 't is pity such inhabitants , So fair , and so Angelical , should dwell As subjects to the story Prince of hell . Inform'd their Province Deira was ; said he , Could wish them Manu-miss'd De ira Dei. And further , being given to understand , That one nam'd Alle rul'd the British land ; There , there , saith he , ought Praises to be given And Allelujab's to the King of heaven . He also had a great desire to go To England , and there preach : but Rome said , no. Pelagius dy'd : he in his room assign'd Romes Bishop , calling his intent to minde : Austin , and forty more Divines , he sent To undertake this work : they land in Kent , At Thanets fertile Isle : King Ethelbert , In Canterbury City , they convert , And did baptize : by whose example , many Dayly came in , the King enforc'd not any , But much respected , and affected those Who willingly with Christ would make a close . Austin sends Greg'ry word , how God did bless , And crown their labours with desir'd success . The joyful Bishop sendeth more Divines Over , for to effect those great designs Were now on foot : a letter of advise He writes to Austin , not to be too wise In his own eyes , not be puft up at all By those great miracles , which did befall The English Church : For why ? for this intent , God onely us'd him , as an instrument . Ascribe all , Austin , to God's pow'r Divine ; His be the glory , and the praise , not thine : And when thy heart t'ebulluate begins , O think upon thy God-offending sins , And that will humble thee : all Gods elect Have of themselves no power to effect A miracle like this ; and yet heav'ns book Contains their names . O do not , do not look So much on thine own works ; be this thy strife , To have thy name writ in the book of life . What ever miracle the Lord hath brought To pass by thee , know this , it was not wrought For thy sake ; no , 't was wrought for the salvation Of the seduc'd , misguided English nation . If I might be so worthy to advise , The Temples built for heath'nish sacrifice I would not have demolish'd , but th' abuse Remov'd , converted to another use . God go along with you , and lest you stumble Through pride , and glory , keep you alwayes humble , &c. He an Epistle also did direct Unto the King , which was to this effect : He first prais'd God , then did the King commend , Wishing he might prove constant to the end In his professed faith ; and to his power , Convert his Subjects to a Saviour , Who holds forth life to those that will receive It freely , and in 's promises believe . And lastly , he intreats his gifts may finde Acceptance , coming from a willing minde . Miletus , by his preaching did convert Th' east Angles and the then-King Sigebert ; Who with his Unckle Ethelbert did found St. Paul his Church , and built it from the ground . Austin a Synod gath'red in this nation Of Bishops , to consult of Reformation ; But nothing's done therein : King Ethelbert Having a mighty force , went to evert The Chestrian City , where the Monks of Bangor Assembling , pray'd God to divert his anger , From their friends heads , and turn it on their foes , To shield the English from approaching woes . When the King saw them so intent in pray'r , Demand he did , what sort of men they were : And being credibly inform'd , they pray'd For those that were his enemies ; he said , Although unarm'd , they fight against us do , And with their prayers persecute us too ; My hearts , fall bluntly on them ; upon pain Of our displeasure , let them all be slain . Eleven hundred Monks had their blood spill'd ; Which God reveng'd : the bloody Tyrant's kill'd In fight by Christian Edwin , who obtain'd The crown , and the Christ-builded faith maintain'd . The Idols , and the Altars he destroy'd , Making all ancient ceremonies voyd . He caused brazen dishes to be tide By ev'ry fountain in the High-wayes side , That so each passenger without controul , Might be refreshed with a liberal boul : He alwayes carried himself propitious Unto the good , but rig'rous to the vitious : So that a woman charg'd with gold might pass From Sea to Sea , unquestion'd who she was . At last , by Penda , and Cadwalla's might , Subdu'd , Josiah - like , he dy'd in fight : His Christian Subjects felt the worst of woes , Nay , eruelst deaths , by those insulting foes . The * Queen , her * daughter , and Paulinus went , To save their lives , by water into Kent ; Oswald was crowned next ; whose pray'rs did gain A glorious Victory , Cadwalla slain . His love to piety , his fervent zeal To spread the Gospel in his common-weal , Was known to all . From Scotland he procur'd Aidanus Bishop ; and the King inur'd To Scoth , himself interpreted the words Aidanus preach'd , unto his noble Lords And Subjects in their mother tongue , more known To them then the exotique Scotish tone . He to the poor was so compassionate , That when on Easter-day at meat they sate And serv'd in silver , he was told the poor Stood flocking thick and threefold at the door He caused them for to be serv'd in state With his own food , taking a silver place , And straight-way breaking it in pieces small , Distribute it he did amongst them all . Aidanus seeing this , admir'd , and got Him by the hand , O may this never rot That to the poor so beneficial was ( Said he : ) as Authors say , it came to pass . This Oswald also was a means to bring Kinigilsus of the West-Saxons King. And Quicelinus King of Dorsetshire , With many of their Subjects , to the clear Knowledge of Christ ; under the Minist'ry Of Berinus famous for piety . Thus Oswald having reigned nine years space , Mercian Penda did his life uncase . Oswic succeeded him ; Oswic as glorious A Prince , as pious , and no less Victorious : He rais'd an army , fought , and overthrew A greater force , and impious Penda slew . And now the Bishops and the Ministers , Sequester'd from the World , and its affairs , Preach'd freely to the people , until they About the celebrating Easter-day ( Which bone amongst them Satan cast ) contended , A Synod's call'd , nor was the diff'rence ended , Wolferus now a license having gain'd , Converted the south-Saxons ; then there rain'd Abundant showrs which fertiliz'd the land Laine barren for three years : thus Gods good hand Appeared in a plenteous increase ; He sent his Gospel , with his Gospel-peace . Thus the South-Saxons , with the Ifle of Wight , Did last of all embrace the Gospels light . About this time the Roman Church disown'd Her pristine beauty ; Antichrist enthron'd , The Pope did Lord it over all ; he sent Italian Theodorus into Kent With many Monks , there Masses must be sung , And in the Latin , not the mother-tongue : Bishops , and Ministers he did displace At 's pleasure , so that in a little space Truth turn'd to errour , Piety to vainness , Zeal to contempt , Religion to profaness . Because their iterated crimes did urge Gods wrath , the Pagan-Danes became their scourge . SECT . III. Of the Heptarchy united by Egbert ; and of the invasion by the Danes , and of the Persecution of the English Church under them . KIng Egbert after many battails fought , United first the Heptarchy , and brought In Monarchy , into the British land ; The whole Realm his , he gave a strict command That Britain should be England nam'd , and all The Saxons answer to the English call . The Pagan-Danes invaded several times ( To plague her for her execrable crimes ) This British Isle , not striving to enjoy And conquer it , but t'utterly destroy . They whosoe're they met , man , woman , child , Kill'd or enslaved , and the Churches spoil'd . They sacked Canterbury , in which place Above nine thousand souls they did uncase . Throughout the Land their cruelty was such , Of blood they thought theycould not shed too much . This Isle was subject to a forreign power , Till freed by William the Conquerour . Who list to know the intercourse of things . The Acts and the Successions of Kings , May if he please , ( for brevity's my mark ) Read them at large in famous Mr. Clarke . SECT . IV. The Persecution of the English Church under the Papacy . ALthough Religion from the time this Isle Embrac'd grace first , retain'd not all this while Its Prim tive splendour , but grew more obscure , More superstitious , and no less impure ; Yet in those Pristine dayes , the peoples crimes Were not equivalent to after-times . The Church now being in the desarts hid , Affraid to shew her face , th' Almighty did Raise Bernard up , and many more beside , T' unmask and check the Antichristian pride ; And superstitious disordred orders Too too luxuriant in the British borders . At which the Pope and his adherents urg'd , They were imprison'd , hang'd , and burnt , and scourg'd About the streets , or branded in the sorehead , With an Heret'cal character : O horrid Yet many did most readily embrace Their Doctrine , as the onely meanes of grace : That man of sin , that offspring of perdition Renounc'd , and all the wayes of superstition . God still preserv'd a Church unto his name , From Christs time , till the time that Luther came . John Patrick Engina , When Alfred reign'd , The first Reader in Oxford was ordein'd : He wrote a book about the Sacrament , For which a Martyrs death he underwent . They branded in the face , and banish'd some Divines at Oxford , who declam'd ' gainst Rome . One Arnold there they butcher'd , who decry'd Against the Priests lewd lives , and Prelates pride . In Henry's reign the second of that name , Thirty Waldenses into England came , Gerard their Pastor ; and without all pity , Were whipped publickly through Oxford City ; They singing all the while , Blessed are yee , When you shall hated , and misused be , &c. With want and cold , they dy'd ; none might afford Them any comfort , nor at bed nor board . Gualdo who ' gainst the priests invectives wrote , And also Doctor Gilbert Foliot , Who oft blam'd * Thomas Becket to his face , Were persecuted much : to them a grace . Sylvester Gyrald by his writings tears Such Hornets up , as fall about his ears . One Alexander , for his bitter stile Banish'd by † Langton , died in exile . Ashton fellow of Merton colledge went Into perpetual imprisonment . One William Sawtre , Thorp , and Swinder by . With sundry more Divines condemn'd , did die Under the Christian Banner , and their spirits Pass'd into glory through Christ Jesus merits . And now because my Muse finds nothing new But onely Martyrs names , she dids adieu At present , Reader , but intends to meet Thy serious eye within another sheet . SECT . V. The Persecution of the English Church after the rising of Martin Luther . THE Christian world appear'd not very clear Until the fifteen hundred eighteenth year , Wherein God pleased to unbosome night , The Art of Printing being brought to light ; Which furnished the Church with useful books , And made them to discerne Religions looks From superstition , ( as in a mirrour ; ) Substantial Truth , from counterfeited errour . God also rais'd up sundry men of parts ; Who by their learning and ingenious Arts , Most strenuously opposed Barbarism , Truths Sunshine breaking from the clouds of Schism . Picus , and Franciscus Mirandula , Laurentius Valla , Francis Petrarcha , Erasmus , Doctor Collet , Wesalinus Rhenanus Grocinus , and Revelinus , &c. Were in Gods vineyard faithful labourers ; Then Martin Luther , and his followers , By Gods appointment came into this nation , To work his Church t' a fuller Reformation . Six persons suff'red death at Coventry , Onely for teaching of their family The Lords pray'r , ten commandments , and the creed , I' th' English tongue . Severity indeed ! One Thomas Harding , on an Easter day , When others worship'd Idols , went to pray Within a silent grove ; where apprehended , Condemn'd , and burnt , his soul to heaven ascended . At London one John Raimond was abjur'd ; Who fifteen hundred Testaments procur'd Of Antwerp Print , and brought five hundred over Into this Isle , the darkness to discover . One Sigar Nicholson was hung up by The ptivy members : and the reason why , Was this : in Cambridge he ( a Stationer ) Kep'd in his house some works , that Luther's were . One Thomas Hitten , a Divine in Kent , After a tedious imprisonment , Was over to the sec'lar power turn'd , And by them in the Town of Maidstone burn'd . Cardinal Woolsy persecuted sore Bilny , Lome , Garret , Barnes , and many more . One Richard Bayfield , was from Lollards tower Deliver'd over to the sec'lar power , And after bound at stake ; when with the flame His left arm burned was , he rubb'd the same With his right hand so hard , that down it fell ; He pray'd until he went in heaven to dwell . Edward Freese , Johnstone , Wylie , Father Bates , All shut up with their wives in Fulham grates , During their hard imprisonment , were fed , O misery indeed ! with saw-dust bread . After a tedious lying in the stocks , Thay let them go , but clog'd their legs with locks . James Bainham , when half burned at the stake , To this effect unto the Papists spake : Behold , ye look for miracles ; and here A miracle indeed , doth now appear : For I am as insensible of pain , As if I on a bed of down were lain ; All 's one to me , both equally do please : O t is a Rosy bed , a bed of ease ! An Idol nam'd The Rood of Dover Court , Was burnt , and some in chains were hanged for 't . Now suffer'd Andrew Howet , and John Frith . One Thomas Bennet , who was cursed with Bell , Book , and Candle , fastned to the stake , And fir'd a comfortable end did make . The Papists to their power the truth supprest , And Persecuted those that it profest : But God was pleas'd deliverance to bring To his afflicted Saints ; for now the King Divorc'd the Lady Katharine of Spain , And took to wife Lady Anne Bullen . Vain Were all the Popes projects ; none in this nation Might now ensorced be to abjuration . Eliz'beth Barton , th' holy maid of Kent , A Nun both subdolous and fraudulent , By the strange alt ' ring of her countenance Gull'd silly people , lying in a trance ( As Quakers do ) and then , as if sh ' had been Inspir'd by God , would in reproof of sin Speak much , and raile against the Gospels light , Calling it Heresy ; her ranc'ous spight She vented to the King and Queens dishonour . By Satan back'd , she also took upon her T' advance Rome's Doctrine , praising constitutions Idol ' try , Pilgrimages , Absolutions , &c. But Doctor Cranmer , with the Lord Cromwel , And Mr. Latimer , did wisely smell Out all the knavery ; so that the Nun And her associates hang'd , their dayes were don . Though England did the Popish pow'r disown , Yet Popery still hover'd up and down : And William Tindal was betraid , arrain'd , Condemn'd and burned for the Truth maintain'd . Anne Bullen also , that Religious Queen , ( Who now about three yeers had married been ) By false reports and sinister suggestions , Had lost the Kings affection ; he questions Her dearest love ; which he intends to smother , By marrying himself unto another . Queen Anne was to the Tower carried ; And , e're three weeks were over , lost her head . The Vertuous Lady , standing up erect Upon the Scaffold , spake to this effect : Good Christian people , if you wonder why I am come hither , know , it is to die ; Having already heard my sentence strict : Nor lies it in my pow'r to contradict . I come not hither for this end , to clear My self , nor tell who my accusers are : I pray God save the King his life maintain , And make you flourish in his happy reign , &c. And if among you , there be any shall Presume to question my untimely fall ; Anne Bullen begs , Anne Bullen does implore , That they would judge the right , and judge no more . Thus , thus vain world , I take my leave of you : Dear Christian friends , I bid you all adieu : I pray be fellow-feelers of my case , And put up prayers to the Throne of grace In my behalf . Oh Lord in mercy shine Upon me , take my soul , for it is thine : Sweet Jesu , it is thine . This oft she sed On her bent knees , until she lost her head . The King , ( no longer time then three dayes tarried , But ) to the Lady Jane Seymer was married . About this time , ( which God to pass did bring ) Lord Cromwel grew in favour with the King : By whose advise , and sage deliberation , The Church was brought unto a reformation . The Kings injunctions all abroad made known , Idol'trous Images were overthrown : Our Ladies at Walsingham , Worcester , Ipswich , and Thomas Becket's image , were Cast down ; with others , which had long deceiv'd The silly people , who indeed believ'd They liv'd ; for they ( by secret Engines found ) Could open , shut their eyes , and roll them round . The same year ( as Lord Cromwel , did advise ) Abbeys were ruin'd and Monasteries . A little after , for opposing Rome , Mr. John Lambert suff'red Martyrdome . Packington Collins , Leiton , Puttedew , Peck , Doctor Barnes , Garret , and Heirom too , Two eminent Divines , the Lord Cromwel , Great Essex Earl , all for the truths sake fell . Yea all the prisons , within London walls Were fill'd , and many were enclos'd in Halls , By vertue of an Act for prohibition Of truth , and countenancing superstition . John Porter , unto New-gate Dungeon sent For reading in the Bible ; underwent Hard usage : bolts and Iron chains did check The freedom of his legs , his hands , and neck : At last , into the lowest dungeon cast , Not many dayes expir'd , he breath'd his last . At Lincoln Bishop Longland took away James Morton , Thomas Bornard , in one day . One Mr. Barber , who the truth deny'd , With sorrow wore away until he dy'd . One Testwood , Person , Filmore , tost and turn'd Under afflictions hand , at last were burn'd Neer Windsore Castle : with a cheerful face , Anthony Person did the stake embrace , Kissing it , said , Welcom mine own sweet Bride , For this blest day shalt thou and I be ty'd As man and wife together , in the love And Matrimonial peace of God above , Of God above ; I long for to be there , &c. When all of them unto the stake bound were , Said Filmer then , My bretheren rejoyce In God , unto him make a joyful noise : For after this sharp breakfast , we a boon Dinner shall have with Christ in heaven at noon . Testwood with hands and eyes to heaven up heav'd , Desir'd God that his spir't might be receiv'd . Person ( said thus ) tricking with straw his head , This is Gods hat , now I am dress'd indeed , Like a true souldier of Christ , by whom This day into his joy I trust to come . And so they suffer'd with such constancy , That many with them could afford to die . The Lord Lisle , Thomas Brooks , James Cock , Ralph Hare , James Barber , Mr. Smith , John Butler , bare The cross of Christ . Said Rockwood , Bad 's my state I can't repent , All too late , all too late . The under-Marshal fell upon the floor , I' th' Councel . room , and never spake word more . One Richard Mekins , that had scarce out-worn The fifteenth year , they did in Smithfield burn . Two labouring men , there was at Callice Martyr'd ; And Mr. Da●slip was hang'd , drawn and quarter'd . Button , was persecuted ; Mr. Dod Resign'd up in the flame his soul to God. One Mr. Saxie , to his end was brought , By Gardiner's appointment , as ' cwas thought . Kerby at Ipswich , Roger Clarke at Bury Fry'd Faggots , to appease their foemens fury . Anne Askew being tost from post to pillar , And cruelly misus'd , an evil-willer Led her into a dungeon ; where he rack'd Her body till her very bowels crack'd : Nay , when her bones and joynts were pluck'd asunder , She praised God and pray'd ; ( to all a wonder ) Then the Lord Chanc'ller sent her word that burn'd She should be , if she chang'd not : she return'd An answer back , that she would rather die , Then once recant , and her true faith deny . To New-gate being sent , she penned there Her faith's confession , ending with this prayer : O Lord , the hairs which on my head do grow , Are not so num'rous as my foes , I know : Yet Lord , take not thy grace and comfort from me ; So shall they not with flatt'ring words o'recome me : Do thou fight for me ; so my soul shall fear No danger , for on thee I cast my care . With all the mischief that they can invent They fall upon me , and have even spent Me thy poor creature . Sweet Lord let me slight My foes , for thou alone art my delight . And Lord , I pray thee , when thy wrath begins To burn them , quench it : O forgive their sins : Lord open thou their hearts , restore the blind , That they may please thee ; give them grace to minde The things that do belong unto their peace In this their day , left when they would , they cease . Let not the fancies vain of sinful men Destain thy truth : Amen , O Lord , Amen . She brought to Smithfield in a chair , was bound To th'stake , and with the flames besieged round . So slep'd she in the Lord , and in Gods eyes Became an acceptable sacrifice . At that time Nicholas Belerrian , A Shropshire Min'ster ; and a Gentleman , John Lacels , servant to the King ; with one John Adams Tailour , burning undergon . The same year , Bishop Gardiner did bring Malicious accusations to the King Against Queen Kathrin Parre ( supposing all The boughs would wither , if the stock did fall ) In that she gave her minde ( which was unfit ) To read and meditate on Sacred Writ . And Chaplains kept seditions to rear , None b'ing deny'd the priviledge to hear : As also , that her heart was fully bent To spurn against the present government : Her life was dangerous : nor could he rest , That nourish'd such a Viper in his brest . The Kings love turn'd to hate ; and now the Queen Must die the death : but Prov'dence stept between ; The plot 's found out ; she wisely did behave her : The King receiv'd her to his wonted favour . Now also Sir George Blake condemned was , For casting out some words against the Mass . A pardon 's granted him ; after which thing , He being in the presence of the King ; The King said to him , Ah my Pig , ( for so He us'd to call him : ) yea , said he , I know , Had not your Majesty been more enclin'd To save my life , ( such was your Royal minde ) Then were your Bishops to reak out their teen ; Your Pig , I 'm sure , e're this had rosted been . Streight after , Winchester , and his complices ( Sworn foes to Vertues , and fast friends to Vices ) Set forth in the Kings name , a Proclamation That all the English Bibles in the Nation , And other Books which yielded any light Unto the truth , should be abolish'd quite . This done , said they , So , now the Gospels lain So low that it shall never rise again ; And for the greater terrour , strict inquest They made for those that verity profest : Of many pricked down the names ; of whom , They some expelled , and imprison'd some : So that these varlots did in no wise doubt The bringing of their wicked ends about . But God , who careth for his truth , and those That countenanc'd the same , dispers'd their foes : A midst their vain projects the King was dead , And with him all their hopes were buried . SECT . VI. The Persecution of the Duke of Somerset in the Reign of King Edward the sixth NOW when King Henery the eighth was dead , His son Prince Edward reigned in his stead ; During whose happy reign Religion flourish'd , Pop'ry decar'd , the Church of God was nourish'd With the full breasts of Peace , the Gospel spred And superstition was abolished : Onely the Godly Duke of Somerset With Persecutions , and great troubles met ; Some of the Nobles lab'ring most of all To raise themselves upon his suddain fall . Edward , and Thomas Seymer were ally'd Unto King Edward , by his mothers side ; Edward the eldest ( fit to guide the Helm ) Was made Protector of the King , and Realm : Thomas the second , of this British Isle Was chosen Lord high Admiral ; the while These brethren joyned in fraternal love , Nothing fell out amiss ; but when they strove , ( Spur'd on by make-bates ) unto one another They prov'd destructive ; and the younger brother Attainted , was condemn'd , and lost his head On Tower-hill : hence insurrections bred . The Lords , at London privily conjur'd Against the Lord Protector , and immur'd Him once , nay twice , yea thrice , in a short season , Then charged him with Felony , and Treason . He 's to the Tow'r - hill brought , where he commended His soul to God ; his prayers being ended , He rose from off his knees , and like a man Couragiously bold , he thus began : Dearly beloved friends , Lo , I am here To suffer death , though ( God knows ) I am clear From thinking , speaking , or from acting ought Against the King , in word , in deed , or thought ; But alwayes to this Realm have born a brest As faithful , and as loyal as the best . Yet in obedience to the Laws command , I here as a condemned person stand ; And praise my God , for his abundant grace In giving unto me both time and space , Who might have justly took away my breath , Had he so pleased , by a sudden death , Now as for the Religion which I During the time of my Authority Maintain'd to my power , nor do I now Repent of what I did , but both to you And me agnize it as a favour great ; And do you all most heartily entreat To joyfully receiv't , and set it forth In your lives , as a thing of unknown worth ; Which studiously to do , if you neglect , Great misery I fear you may expect . These words no sooner out , a sudden sound As terrible as thunder , did confound The people so , that some fell down through fear , Some this some that way run , but none knew where Anthony Brown Knight came ; that he did bring , The crowd suppos'd , a pardon from the King ; With that a shout arose : but the good Duke Did gravely with his beck'ning hand rebuke The clam'rous throng . And silence being gain'd , He said , Dear friends , Pardon is not obtain'd As you conceive ; God otherwise is bent ; His will be done , and we must be content . Let 's joyn in prayer , that safety may pursue The King , t' whom loyal I have bin . 'T is true , The people cryed out . O heaven bless His Highness with all health and happiness : I wish his Counc'llours grace to rule , and then You all obedient hearts : all said , Amen I ask forgiveness if I wronged any ; O Lord remit my sins , for they are many . As for my foes , I freely them forgive . For Christ I die , in whom I hope to live , &c. Farewel , farewel , he lay him down , and spoke Christ save me , thrice : the hangman gave the stroke SECT . VII . The Persecution of the English Church under the Reign of Queen Mary . EDWARD the sixth ( Englands Josiah ) dead , Lady Jane Grey was crowned in his stead ; The Lady Mary , having heard the news , Sent to the Lordly Councel for to chuse Her to be Queen : and if they did withstand The execution of her just command , By force of arms she threatned to regain Her wronged right , and her defrauded reign . The Lords return'd this answer , There was none Had such just right and title to the Crown As Lady Jane : the ancient Laws allow It hers , and place it on her Princely brow ; 'T was hers by Letters patent from the King , And made Authentick with his Royal Ring Before his death ; and since she was invested As an apparent heiress , all protested Adherence to her and no Queen beside . The Lady Mary to rest satisfiy'd , Request they did , entreating her to cease By new pretences to molest the peace The quiet Realm enjoy'd ; promising her They would be nothing wanting to prefer Her next the Queen : if possibly they could Serve her in any other thing , they would , Provided that she did her self so carry , As fits a duteous Subject , Lady Mary Having receiv'd this answer , heavy hearted , From out the City's circuit streight departed . Hereat the Councel did set out a band Of armed souldiers under the command Of the Northumbrian Duke : Mary withdrew her Self into Suffolk , many flocking to her : And while she in Fermingham Castle staid , All Suffolk freely proff'red her their aid And best assistance to procure her Reign , With this Provisoe , that she would maintain Religion established of late By her good brother , and not broach debate Amongst her Subjects , nor foment the seed Of war : to this she easily agreed , And did to God so solemnly protest , That no man could suspect her in the least : Now with this power , of those Godly men , She vanquished her foes ; yet after when The self-same party spplication made Unto her Grace , to do , as she had said : She answer'd , Forasmuch as you that are But members arrogantly seek to bear Rule o're your head , I fear me to your cost You 'l once know what it was to rule the rost ; By sad experience you shall find one day , That Subjects may not rule , but must obey . Then in the Pill'ry famous Mr. Dobbe , Exposed was to many a bitter bobbe ; Some others for presenting that request Were laid up fast to terrifie the rest . The Marches of the Duke not over-long , The Lady by his ling'ring grew more strong . So that the London Councel having heard How much the Commons for her aid appear'd , And that some of the Nobles too , did lean That way , they presently proclaim'd her Queen . The Gen'ral by his souldiers forsook , At Cambridge left almost alone , was took , And brought to London-Tower ; in a short season On Tower-hill he lost his head for treason . After his condemnation he was Promis'd his life , if he would go to Mass , Which he assented to , his words regrest The truth he had so formerly profess'd . He to the Cath'lick cause the people led To th'papists great joy : yet did he lose his head . Queen Mary thus possessed of the crown , Began the pure Religion to disown ; As soon appear'd , by her displacing all The godly Bishops ; Ridly , Coverdale , Poinet , Hooper and Scory , Gardiner Set free , was made Bishop of Winchester , Also Lord Chancellour of England . Bonner Too undeservedly attain'd the honour Of being London's Bishop . To the Fleet Was Mr. Hooper manded ( O unmeet ! ) To see the Queen good Doct or Ridly went , But on a lame Jade to the Tow'r was sent . A Parliament was call'd , a Proclamation Forthwith the Queen set forth throughout the nation ; Wherein she shew'd , She could by no means brook To smother that Religion which she took In with her Infant-milk , and to her power Meant to observe until her latest hour , Wishing that all her Subjects ( which would sleep Secure in their whole skin ) the same might keep : She also did declare , whereas there were Evil-disposed persons , who did dare To preach God's word misled by their own brain ; She therefore did by strict command ordain Such should not henceforth preach ( as held unfit ) Read or interpret any Sacred Writ , Or other points Religion concern'd , Or Print Books by the which it might be learn'd , Without a special licence from the Queen On pain of stirring up her Highness spleen ; Requiring all her Officers to see Her will and pleasure executed be : If herein any wilfully offend , She authoriz'd them , them to apprehend And send them forthwith to the neighb'ring gaol , Without admitting Mani-prize , or bail ; Till for their punishment , and the example Of others , Orders be procur'd more ample . Also the London - Aldermen were will'd To send for all the Ministers which fill'd The streight'ned Wards , and silence them on pain Of death , commanding them that none explain , Or preach , or read the Scripture in their stead , But such as by the Queen were licensed . One William Rutler , Humphry Palden , too , He must to prison , this to th'Counter go , For speaking but against what was express'd At Paul's - Cross by one Bourn , a Popish Priest . Good Mr. Rogers was t' his house confin'd ; Bradford , Vernon , and Beacon , were assign'd Close pris'ners in the Tower. Then did they send For Coverdale , and Hooper to attend The Councel ; and for Newgate they allot John Melvine a Divine , by birth a Scot. Mr. Hugh Latimer was sent to th' Tower ; And so was Dr. Cranmer by this power . Mr. Simonds , Sanders , Horn , Durhams Dean , Were summon'd to appear before the Queen . Soon after this , the Parliament began ; Where Mr. Harly , a judicious man , Bishop of Hereford , degraded was , For marrying a wife , and shunning Mass . Sir James Hales Justice of the Common-Plea , In charge against the Popes supremacie Producing Statutes , &c. into prison cast Was there so roughly dealt with , that at last Recant he did ; but ( O dire consequence ! ) He felt the terrours of his conscience , And his own executioner had been , Had not God's special goodness step'd between The knife and him . From prison he releas'd , ( His self-made wounds recur'd ) no inward rest Enjoy'd at home : so having made his will , He drown'd himself , and 's end began his ill . At the same time , for their dis-approbation Of a presented Bill , the Convocation By Bonner was dissolv'd : From Coventry , ( For their oppugning of Idolatry ) Baldwin , Clark , Careless , Willcocks , all in hast Sent up to London by the Mayor , lay fast . Bishops imprison'd were , Archdeacons , Deans , All Beneficed men , put by their means , Who closely to the truth reveal'd adher'd ; And Popish Parsons , in their roomes prefer'd , ( Too bad supplies . ) within a little season , Archbishop Cranmer , for no less then Treason At Guild - Hall was araing'd ; clear'd of that charge , For 's heresy he might not live at large . One Mr. Thomas Wotton an Esquire , And Doctor Crome did in the Fleet retire . Now Hymen went to joyn with Nuptial bands , Iberian Philip's , and Queen Maries hands : Some of the Nobles , and the vulgar sort , Not very well resented this report ; The Duke of Suffolk , labour'd to prevent The match : Sir Thomas as Wyat rais'd in Kent Some sorces to oppose it ; for he fear'd The Realm would be enslav'd , and Popery rear'd . Wyat for London march'd : Queen Mary then At Guild - Hall stirred up the City-men . Wyat came into Southwark ; having found Entrance block'd up , he went by Kingstone round , And faced Lud-gate , which to entertain Such guests refusing , he return'd again ; And having got the worst at Temple-Bar , Became Sir Clement Parson's prisoner , Who sent him to the Tow'r : on Tower-Hill He and the Lady Jane , their dayes fulfill . Bonner did in his Diocess disperse Injunctions to all the Ministers , Wherein they were required to give in The names of all whoever were agin Auricular confession , the next Lent Encroaching on . Queen Mary also sent To Bonner , Articles , commanding streight The Church-Laws made by Henery the eight Should be in force ; that heresy abhor'd Should fall , the Popes supremacy restor'd : That Ministers which did lead marri'd lives Should be divorced from ( themselves ) their wives ; And that processions should be said , or sung , From that time forward , in the Latin tongue , &c. John a Lasco , Peter Martyr , and more Protestant forr'ners , were exil'd this shore : And many godly-minded English fly To Friez land , Cleav●land , Basil , Germany ; Where through God's mercy they were kept from dangers , And all found favor , in the eyes of strangers . The number of these Peregrines encreas'd Unto eight hundred persons , at the least . Then to the Tower Lady Elizabeth Was sent , and bore afflictions worse then death . Latimer , Cranmer , Ridly , Bishops , spent Much time at Oxford in imprisonment . One Mr. Sanders crying down the Mass , Became close pris'ner . Doctor Tailour was To London sent for up . Henry Lord Gray Of Suffolk Duke , condemn'd , was brought to pay His sought for life ; where having open broke His sealed lips , he to the people spoke ; I have displeas'd the Queen , contrair'd her Laws , Take notice Christians , that 's the onely cause I suffer so : and seeing they are bent T' a bridge my fleeting dayes , I am content , And do beseech you all , bear me record , I die in the true faith of Christ , my Lord ; And for salvation on his merits rely , Not on inefficacious trumpery . For me , and all true penitents beside , Who in him stead fastly believe , Christ dy'd . Repent I do , and do desire you all To pray for me , that when my body shall Resigne its breath , God will be pleas'd to take My soul unto himself , for Christ his sake . Forgive me yee , whom I offended have . Saies Dr. Weston then , As he doth crave The Queen hath done : him thus the throng rebuke , God send thee such forgiveness . So the Duke Kneel'd down and prai'd , concluding , I resigne My soul ( O Lord ) into those hands of thine : Then made he preparation to embrace The bloody blow ; and having veil'd his face With his own handkerchief , he kneeling said The Lords pray'r over , down his head he laid Venting these latest words , Christ look upon me , Have mercy , Jesus , O have mercy on me . And now the stroke was fetch'd , he being cast At the black bar of death , breath'd out his last . Divers of all degrees , who bought or sold Some good religious books , were kep'd in hold . As Bonner past his Visitation , He charg'd all Sacred sentences upon The Church-walls painted should be washed out . And Visitors he also sent about The Universities , to bring therein All Popish trash : to turn out they begin The ablest men : some of themselves forsook Their fellowships , while worth-less persons took Their places up , to the great hinderance Of learning , and religions advance . By this 't was bruited over all the land , The Queen went quick with child : upon command , Thanks were returned to Almighty God In ev'ry Church , and after , all abroad Prayers were made , that she might have e're long A male child , fair , wise , valiant , and strong . The Godly Min'sters before Winchester In and about the City must appear ; Who ask'd them , If they would recant , and so Have pardon from the Queen ? All answer'd , No , Yea , all of them unan'mously agreed To stand to what they taught : the Bishop's speed Made them close prisoners , and did divorce Their friends from interchangable discourse . Mr. James George , one of them , there did yield His spir't up , whom they bury'd in the field ; Then Mr. Hooper , Rogers , Bradford ( hated ) And Sanders too , were excommunicated : And Pious Dr. Tailour , Ferrar , Crome , Did all of them , with them receive their doom . Commissions and inquisitors were sent . Throughout the Realm ; great multitudes from Kent , From Essex , Suffolk , Norfolk , and elsewhere , VVere brought to London , and encloyftred there . Part of them dead in prison , out were turn'd To dunghills , and the flames a many burn'd : Also Hanks , Hunter , Pigot , Laurence , brought Before the Bishops were , for no just fault . When Stephen Gard'ner saw that what h'assail'd By threats , hard usage , not at all prevail'd To make men shake off truth ; he did begin ( As utterly discouraged therein ) The business in hand , for to renounce , Meddling no more with condemnations ; But unto Bishop Bonner , them referr'd , Who in that trust imposed , so bestirr'd Himself , that sending for all in great hast Th'above nam'd parties , he upon them past Death's final sentence : Dr. Ferrar , quick He sent down to St. Davids Bishoprick Within the Cambrian country , there to be Condemn'd and executed ( crueltie ! ) To th' Queen in Mr. Coverdale's behalf Twice wrote the King of Denmark for his safe Release from prison ; but with much ado To him , the Queen permitted him to go , One Thomas Tomkins , Weaver by his trade , An humble man , and one that conscience made Of what he did , who would begin his labour With servent prayers ; and to his needy neighbour So charitable was , that he 'd disburse Unto them , all the mony in his purse If any came to borrow of him : when His creditors would bring it home agen , He u'sd to bid them keep it longer yet , Till they more able were to pay the deb . This man was kept in pris'n a half years space , By Benner's means , who beat him on the face With livid blows , and plucked off a piece Of his fast beard ; yet this did but increase His patience more : the Bishop then affail'd ( When other tearms nothing at all prevail'd ) With gentle words to win him ; but the trial Succesless prov'd : Tomkins return'd denial . The Bishop , having by , a flaming Torch , Took Tomkins by the fingers and did seorch His hand therewith ; afterwards Tomkins told A friend of his , that whilst Bonner did hold His hand to burn , he felt no pain at all , Such consolation from God's spirit did fall ; Nor shrunk he in the least , until his veines The fire contracted ( fire you know constreines ) And sinewes crack'd again , and water spurt On Dr. Harpsfield's face ( as from a squirt . ) Who was so pityful compassionate , As to beseech the Bishop to abate His cruel minde : O be not so , so rough , ( Said he ) have you not tryed him enough ? Into the Bishops consistory brought , Examined he was , whether he thought Christs real body in the Sacrament Was present yea , or no ? to which he sent This answer , that he verily believ'd , The Sacrament by a true faith receiv'd , Was onely its remembrance ; with the High'st The very body , and the blood of Christ , In heaven is , and nowhere else : being ask'd If he 'd recant ? God hath ( said he ) unmask'd His truth to me in such corruscancy , That in it I resolve to live , and die . The Bishop then , death's sentence on him past , And to the Sheriffs deliv'red him , who cast Him into Newgate prison ; in Smithfield The truth ( in fine ) with his dear blood he seal'd , And in the Lord slep'd sweetly . — Then William Hunter , that had scarce out-worn The nineteenth , year of Godly Parents born , VVho him instructed in Religion's truth , And plac'd him out in London ; this good youth VVas charg'd by special command to go To Mass , break bread ; which he refus'd to do . Hunter when threatened that this should come Unto the Bishop's ear , leave got , went home To Burnt-wood , and did with his Parents stay About six weeks . And going on a day Into the Chappel there , ( which pleas'd him well ) He found a Bible , and to reading fell : In came a Sommoner , who thus did say , VVhat dost thou meddling with the Bible ? Ha ? Know'st thou well , what thou read'st ? canst thou unfold The Sacred VVrit ? I dare not be so bold . Said Hunter then , Nor Scriptures to expound Take I upon me now ; but having found The Bible here , that joy might me betide I read in it . The Sommoner reply'd , T was never merry world , since in our tongue The Bible first came forth ; would it were hung . Said Hunter , Oh! for Godsake say not so ; 'T is Gods Book , by it ev'ry soul may know , That hath one sparke of grace , the way which leads To lasting bliss : 't is this true comfort breeds . God grant that we may still amongst us have The blessed Bible , as a means to save . O now I know your minde , y' are one of them That slight the Queen , and her decrees contemn ; But you and others , must a new leaf turn , Or else I fear me , you 'l go neer to burn . Pray God I build my faith on his word still , And his great name confess , come what come will. Confess his name ? No , no , you 'l in a mess All to the Devil go , and him confess . Then step't the Somm'ner forth , and fetch'd a Priest , The Vicar of that place , a drunken beast , VVho finding William Hunter at his Book , Rebuk'd him for 't , and ask'd if he could brook The Doctrine well of Transubstantiation : Hunter made answer it had no relation Unto the truth reveal'd : he understood Those words of Christ touching his flesh and blood Carnal Capernait-like , who thought to feed On Christ his flesh , and drink his blood indeed . VVherefore to them he said , The words I speak Are spirit , and life , and not as flesh so weak . Ah! quoth the Viear , have I found you out ? Thou art an Her'tick now , without all doubt , &c. VVhereas you of my faith do question make , I would we two were fastned to the stake , To prove whether of us should closest stick Unto our faith , and which was Heretick , &c. The Vicar to complain of him did threat , Flung out of doors , departing in a heat . Hunter went home , and having farewel took Of his dear friends , his fathers house forsook . Brown , call'd old Hunter , ask'd if he could tell VVhere his son was ; who said , He knew not well . Brown told him , Either your miss'd-son produce , Or go to prison ; bring me no excuse . The old man strides his horse , and rides to look him , And after two dayes journey overtook him ; Telling him all what happ'ned ; yet said he , Go on , I 'll say I cannot light on thee . No , no , said William , home with you I will , And save you harmless ; me they can but kill . At his return , a Constable him caught , And brought before this Mr. Brown , who thought VVith arguments to win him ; and enrag'd At his judicious answers , he engag'd No more to hold on the dispute , but streight Sent him to Bonner , Bonner to the Grate ; VVhere he for two dayes lay allowed just A dish of water and a brown-bread crust . At two dayes end , the Bishop coming found The slender fare , he bids he be unbound , And break his fast with them , but he 's revil'd , Call'd Heretick , worthy to be exil'd Their company : said Hunter , I decline Their company , as much as they do mine : The Bishop sent for him , and thus did rant ; And wilt thou not , thou Heretick , recant ? Recant ( said he ) the faith I have profest So publikely ? I will not , I protest : No , no , I will not ; what ? shall I be whirl'd By errours wheels ? I would not for a world . Then take him Jailor , mand him to the stocks ; Be sure you load him well with bolts and locks Till I shall burn him . VVhereupon he said , Great God! O let thy all-sufficient aid Corroborate my soul . He 's born away ; The Bishop to a half-penny a day Stinted his lively-hood ; thus nine months space Imprison'd , he before the Bishop's face Was six times brought , to th'question still propounded Hunter a pertinacious No , rebounded . The Bishop read his charge , and him return'd To Newgate , so to Burnt-wood to be burn'd . His parents see him , and petitions send To God , to make him constant till the end : His mother added this , that she was blest In bearing such a child , as could devest His life for Christ's sweet sake . William reply'd , For the small pain , which I shall here abide But a short time , my Christ a joyful crown Hath promis'd me . His mother kneeling down Said thus , I pray God strengthen thee my son To run the race thou hast so well begun ; I think thee now as well bestow'd ( my dear ) As any child that ever I did bear . VVhilst he remain'd at Burnt-wood , many friends Came to him , to whom he the truth commends : Three dayes expir'd all things were ready made ; The Sheriffs son hugg'd him in his arms , and said William , don't fear these men with Bills Bowes , That bring you to the place ; death as he showes Is not so grim . I 've cast up mine accounts ( Said he ) and know t'how much the cost amounts . With that the young man , while he went about To speak , could not , his tears so fast burst out . So Hunter his way cheerfully went on , His father meeting with him , said , My son God be with thee . God be with you likewise Good father , answer'd William . Let your eyes Smile on your son ; O be not so , so sad ; For we shall meet , and have our hearts made glad . Come neer the stake , he kneeled down , and read The one and fiftieth Psalm . The Sheriff said , Here is a pardon : if thou wilt be turn'd , Thou shalt live , otherwise thou must be burn'd . No , I 'll not turn ( quoth William ) and did go To th'stake , and so was fast'ned thereunto . Then spake he to the throng , Good people strive By pray'r for me while I remain alive , And I 'll for you . Not I , I 'll make my boon Said surly Brown , ( there standing by , ) assoon For a cur-dog as thee . * Sir you have got What you desir'd ; I pray God it be not Laid to your charge , but I forgiv'n you have . Said Brown , That 's more then at your hands I crave . If God forgive you not , I tell you true , This blood of mine shall be requir'd of you . O Son of God shine on me ; from a cloud The Sun brake out ( till then thick shades did shroud The face of day ) his eyes he turn'd aside , Too weak such radiant glory to abide . A Priest brought him a book to look upon . To whom he thus , False Prophet thou be gon : Good folk beware of them , for Jesus sake ; Who of their fins , shall of their plagues partake . Marke what I say , as thou burn'st in this fire , So shalt thou burn in hell . Hu. Thou art a lyar . False Prophet hence , from me away be gon : Fire made , he pray'd , and breath'd his last . Anon Higbid , and Causton , Gentlemen as good As great , in Essex , with their own hearts blood Sealed their faith unto Gods glory then , And the rejoycing of all Godly men . At Braintree , William Pigot , for Christs name Endur'd the fury of the ardent flame ; At Maulden , Stephen Knight , before the stake Kneel'd down and pray'd ; Sweet Jesu , for whose sake I freely leave this life and rather choose Thy cross , and irrecoverably loose All worldly goods , then to give audience To men in breaking thy commandements : Thou seest ( O Lord ) that whereas I but now VVas proffer'd great preferments , if I 'd bow To a false helpless God ; I was content My body should be burnt , and my life spent , Counting all things below , but dung and dross , For thee ; happy such gain which comes by loss ! Thousands of silver , and as much of gold , Then death I do of lesser value hold . Just as the wounded Deer desires the soil , So longs my soul for thee : pour down the Oil Of consolation on a crumbling clod So helpless of it self : Thou know'st O God , That I , who am but sinfull flesh , and blood , Can of my self act nothing that is good ; And therefore , as of thine abundant love And goodness still deflowing from above On me , ( me that am lesser then the least Of mercies , ) thou hast bid me to this feast , And judg'd me worthy to drinke of this cup With thine elect : even so , O bear me up Great God! against this Element of fire So formidable , to the sence so dire ; Sweeten it by thy spirit , so asswage The heat , that I may overcome its rage , And pass into thy bosome . Holy father Forgive thou me , as I do all men ; gather My soul , sweet Son of God , my Saviour , Beneath thy shady wings , a Balmy Bower ; O blessed Holy-Ghost , whose strength destroies Fleshly corruptions , hasten thou my joyes , Eternal joyes . Lord I commend , take then My parting spirit , Amen , Amen , Amen . John Laurence legs , with bolts and irons lame , His body with hard usage out of frame , Was to the stake transported in a chair , And suff'red for the saith at Colchester : Young children while he burn'd , cry'd out , O Lord Strengthen thy servant , and make good thy word , Stand up , stand up , for thy poor servant's aid , As thou art just , O do as thou hast said . Ferrar ( set o're St. Davids Bishoprick ) Was apprehended for an Heretick : Him Winchester misus'd call'd him base slave , False-hearted fellow , and a cross-grain'd knave : Morgan ( a fraudulent supplanter ) turn'd him Out of his place , and at Carmarthen burn'd him : Not long before his death , one Richard Jones A Knights son comming , his sad pains bemones ; T'whom Ferrar thus : Sir if you see me move My hand or foot during the flames , do prove What mettle I am of , believe not then My Doctrine oft inculcated to men . And as he said , he did : with the fire hot Besieged round , he stirred not a jot , Held his stumps bolt upright ; then with a pole Knock'd down i' ch' fire he breathed out his soul . One Rawlins White , a Fisher-man in Wales , Of Cardiffe town , when superstitions scales Drop'd from his eyes , the Truth he understood , And in his country aid a deal of good ; He dayly now expects to he surpriz'd By truths oppugners : his dear friends advis'd Him to retire elsewhere , and be excus'd : For their good will he thank'd them , but resus'd . He 's apprehended , and in prison laid In Cardiffe Castle , where a year he staid ; His friends resorting to him , he would spend The time in pray'r , exhorting them to mend : At last the Bishop of Landaffe commands That he be brought : he threats him now , then stands On fairer terms ; but all this would not stir His unmov'd brest , a day 's appointed for His condemnation ; which being come The Bishop call'd him forth and told him some Heretical opinions he did hold , And had seduced others ; Rawlins bold Reply'd ; My Lord , a Christian man I am I praise God for 't , my tenents are the same With Sacred Writ : if from God's word I stray I would be gladly brought in the right way . The Bishop said , Speak , if you will be won , Else I 'll proceed to condemnation . Proceed , said Rawlins ; but you never shall Condemn me for an Heretick . Let 's fall To pray'r ( said Landaffe ) that the Lord some spark Of grace would send thee , to disclose the dark ; Now ( said he ) you deal well ; and if your pray'r Do with God's will agree , he 'll doubtless hear . Pray to your God , and I to mine will pray ; I know my God will hear , and not say nay . The Bishop and his Chaplains pray'd anon : Rawlins pray'd by himself alone : pray'r don , The Bishop said , How is it with thee now ? Thine errours ( what ? ) wilt thou revoke , and bow To our true God ? no , surely no said he , Rawlins you left , and Rawlins you finde me ; Rawlins I was , and am , and Rawlins will Through God continue to be Rawlins still . God would have heard you , had your sute bin just , But he hath heard me , and on him I trust . The Bishop being wroth , him soundly shent , So went to Mass . Rawlins his minde then bent Shot forth these words : Good people if there be Amongst you any breth'ren , two , or three , Or if but one , bear witness at the day Of judgement , that I to no Idols pray . Mass don , he was condemn'd , and after thrown Into a darke and loathsome dungeon . There Rawlins pass'd his time in drowning wrongs With spir'tual prayers and religious songs . The night before his death t' his wife he sent To send his wedding weed ( a shirt he meant ) Which he rejoycingly next morn put on ; And being led to execution , Guarded he was with bills , and Pike-staves too , Alas ! said he , what need all this ado ? By God's grace , I will nothing start aside ; VVho is 't that gives me power to abide All this affliction for his own names sake But God ? his be the glory . At the stake He his dear wife and children having found Pickled in briny tears , or rather drown'd ; His eyes let fall a tear ; but having made A recollection of himself , he said , Ah flesh ! saiest thou me so ? would'st thou obtain The Victor's Palm ? I tell thee 't is in vain To strive ; thy pow'r is like the morning mist : Then failing on the ground , the ground he kist , And spake , Earth unto earth , and dust to dust , Thou art my mother , and return I must To thee . With an exhilarated brow , Then going to be bound to th'stake , I now ( Said he t' a friend of his ) finde great contest Betwixt the flesh and spirit , for the best . I pray you therefore , when you see me shrink , Hold up your finger , that I may bethink My too oblivious self . B'ing bound he rais'd These words up to the height ; The Lord be Prais'd . Unto the Smith then spake he , Pray good friend Knock it in fast , the flesh may much contend ; But God , support me , let thy grace refresh My fainting spirits , and my trembling flesh . About him pulled he the reeds and straw , VVith such a merry look , that all that saw Much wondred at it . Now a Priest appear'd And preached to the people : Rawlins heard Until he spake of Transubstantiation , Alledging Scripture for its confirmation ; This is my Body ; Come you here good folk ( Said Rawlins ) don 't hear that false Prophet's talk . Ah! naughty Hypocrite dar'st thou produce A Scripture-proof for so profane a use ? I have heard your already-quoted text ; But look immediately what follows next ; Do this for my Remembrance : then streight-way The Priest stood still , not knowing what to say . The fire was kindled , Rawlins in the flame Bathed his aged hands , till in the same The sinews shrunk , the fat drop'd out , and all That while he cried out ; Lord , let my fall Mount me to thee ; Receive this soul of mine , O Lord receiv't ; his spirit he did resign . It was observ'd of him , that whereas through Infirmity of age he round did go , And with dejected countenance , he now Went bolt upright t' his death , his smoother brow As clear as day ; his speeches and behaviour , Of courage , vigour very well did favour . And now the Queen restor'd the Abbey-lands She late possess'd . A Pope-sent Bull commands All do the like ; but none therein was seen T' obey the Pope , or imitate the Queen . A Popish Priest at * Crondale ( impious fool ! ) Boasted that he had bin with Card'nal Pool , Who cleans'd him from his sins ; the Bull sent o're He prais'd , fell down , and never spake word more . Some burn'd , because they on their necks did tie This Motto , Fear God , fly Idolatry . George Marsh , one William Flower , John Cardmaker John Simpson , and John Warne , were each partaker Of life , by suff'ring death , climb'd heavens story : Death is the ladder to immortal glory . Bonner for many things John Ardly accus'd , To whom John Ardly such expressions us'd ; My Lord , not you , nor any of your breed Are of the true Catholick Church indeed ; Your faith is false , and when you most depend Upon it , it will fail you in the end . You have shed much , too much innocuous blood , And are not weary yet : Can this be good ? Were ev'ry hair upon my head a man , So many lives I 'd part with , rather than Lose the opinion I am in ; so said , In Essex burnt a joyful end he made . One Thomas Hauks , a Courtier comly tall , VVas greatly admired and belov'd of all For his rare qualities , in Edward's dayes ; But in Queen Maries Reign Religion's rayes Waxing more dull , he left the Court , home went And practis'd Godliness , t' his great content . While thus he staid at home , a son he got , But in the Popish way baptiz'd it not . By using oil , cream , spittle , salt , ( absurd ! ) Nowhere enjoyned in the holy Word : Told Bonner so : the Bishop left him than A while ; and Mr. Darbisher began : You are too curious , and on none will look , Unless your little pretty God's good book . Sir , is not that sufficient to save ? Yes but not to instruct : that I may have Salvation to my God , I humbly sue , As for instruction , that I leave to you . Shall your child be baptiz'd , you not look o're ? I had such councel given me before . Why we can have it done , if we be bent , True , but you never shall , with my consent . I 'd Gladly do thee good , save thee from hell ; I am thy pasture and would teach thee well . I 'll stand to what I said , you shall not finde My resolutions waver like the winde . I am the bread of life , the Scripture saith , And this bread is my flesh ; is this thy faith ? 'T is so , I will believe what Scriptures say . Well , let 's to Evensong . H. There I 'll not pray , I 'm best when furthest off from such resort : And so he walked forth into the Court. What thinke you of the Altar's Sacrament ? Excuse me , for I nere knew what it meant . But we will make you know 't , when we begin , Faggots shall make you do'● . H. Faggots ? a pin For all your faggots , you no more can do Then God permits you , and no further go . Much more was said ; in prison he at last Was for his bold judicious answers cast ; Nor could that move him in the least to doubt : What 's bred in the bone , will not eas'ly out . Being ( his sentence read ) to Coxshal sent , In Essex , he exhorted as he went His friends : and at the stake ( as he had spoken That he would do ) he gave to them a token By lifting up his hands all in a flame , Above his head , and clapping of the same , To let them understand , that he was able To ' bide the pain not too intolerable . Then gave the people an unusual shout , And so this blessed Lamp ( all burnt ) went out . One Thomas Watts in Essex who defended The truth so much oppos'd , was apprehended , Condemn'd , and after sent to Chilm'ford , where The little time he had , he spent in pray'r . Come to his wife and his six child'ren small , He said ; Wife , and my hopeful branches all , I now must leave you all ; henceforth therefore Alas ! I cannot know you any more : As unto me at first , the Lord did send you , So I unto the Lord , do recommend you ; Him I command you to obey , and fear As long as life shall last : see you beware Of this loath'd papistry , which I withstood , And shall against it give my dearest blood By God's grace by and by . Let not the number Of bleeding Saints discourage or incumber Your active faith , and move you to relent , But thereby take occasion to be bent For greater service in Jehovah's fight : 'T is happy dying for a cause that 's right . I do not doubt , nor have you cause to fear But he which strikes , will give you strength to bear He 'll be unto the widdow , in distress Husband , and father to the fatherless . Farewel , ( said he ) farewel , gave each a kiss , So past he through the fi'ry blaze to bliss . One Bainford , Osmund , Osborne , overturn'd Unto the Sec'lar power , in Essex burn'd . Mr. John Bradford and John Leafe did climbe Up fiety stairs to heaven about this time . The next day after at Maidstone in Kent One Mr. Minge dy'd in imsprisonment . Mr. John Bland , God's faithful Minister , Was for the truth a constant sufferer . John Frankish , Humphry Middleton , two men Of admirable worth , were martyr'd then . John Fettie's child , such cruel whippings feels , That the gore blood ran down about its heels ; The father put in the tormenting stocks , Must see his Lamb misus'd ( O hearts of rocks ! ) One Nicholas Sheterden being brought , Him Doctor Harpsfield asked what he thought That passage , This my Body is , should mean ; Said Sheterden , This cannot well be seen By carnal eyes : thus much I gather thence , It must be taken in a spirituall sence ; Else when , This Cup 's my blood's so understood , The substance of the Cup must needs be blood . Nicholas Hall , Christopher Waide , Joan Beach , John Harpool , Marg'ry Boley , who did reach At the despised truth , and Popery spun'd , Condemn'd at Rochester in Kent , were burn'd . Dirick Carver , a Surrey Gentleman Call'd to the stake , unto his God began His servent pray'r , which having done he strip'd Himself , and so into the barrel skip'd ; They threw his book in also but in vain ; For to the throng he flung it out again : I charge you , said the Shrieffe , in the Queen's name To fling that Vip'rous book into the flame . Then spake he with a cheerful voice , and said , Dear friends , bear witness I am not affraid To seal Christ's Gospel with my dearest blood , Knowing 't is true , and was of late your food , Though now surrepted from you ; and because I 'll not deny it to obey mans laws , Condemn'd I be to dy ; see that you walk In answer to the truth , of which you talk . And as for those that do the Pope believe , Hell 's theirs , without Gods merciful reprieve . Except ( said then the Sheriffe ) believe thou do The Pope , th' art damn'd both soul and body too : Pray to thy God that he may set thee free , Or strike me down . The Lord forgive , said he , Your temerarious words . Dear Lord , thou knowst How I left all , to come to thee ; thou dost Draw with Magnetick-love ; to thee I fly For shelter , Ah! but when my serious eye Darts on thy power , and on my self looks down , I fear the wrath of a condemning frown . What , shall I shrink ? no ; now the flames surround me , I 'll trust my God , although my God confound me . Christ Jesus help , Christ Jesus look upon me ; He cry'd and dy'd , with Lord have mercy on me . Iveson said , All the treasure in the nation Should never draw him to a recantation : I to the mercy of my God appeal , And would be none of your Church for a deal : Yea though an heaven-sent Angel came t' expound Unto me other Doctrine , I 'm not bound For to receive it : hereupon condemn'd And put into the fire , he death contemn'd . James Abbes , a Godly man did shift about From place to place for safeties sake : found out At last , they carri'd him to Norwich town , VVhere , by the Bishop's threats he did disown VVhat he profess'd ; the Bishop seeing so , Gave him some money , and dismiss'd him too : But conscience bringing him upon the rack , The Bishops money he returned back , Repenting e're he took it : then again The Bishop strove to gain him , but in vain ; Though Peter-like he fail'd , now to persever Resolve he did , and stood more fast then ever , Even to his last-drawn breath ; the Bishop's fury Condemn'd him to be burn'd , he burn'd at Bury . John Denly , Newman , Partrick , Packingham , Dy'd constant Martyrs for their Saviours name , Wright , Coker , Collier , Hooper , Stere , and more Besides in Canterbury , faggots bore . Robert Smith , Stephen Harwood , Thomas Fust , And William Hale , dy'd for the truth their trust . Eliz'beth Warne , condemned to be burn'd By Bonner , unto Bonner soon return'd These words , Do what you will with me ; for why , If Christ was in an errour , so am I ; Otherwise not : but Christ spake true I know Therefore then was she burn'd at Stratford-Bow . About this very time George Tankerfield Did at St. Albanes to their rancour yield . George King , John Wade , and Tho. Leyes , with sore Usage fell sick , and dy'd in Lollards tower . In Suffolk Mr. Robert Samuel Of Barfold Min'ster , who instructed well The flock committed to his charge , was tost To Norwich goal , there chained to a post , And so erect that 's body did command For some small ease induc'd his tip-toes stand . Hunger and thirst ( bad helpers ) are procur'd ; VVhat tongue can tell what he poor man endur'd ! At last brought to be burn'd ( an easie pain To what he felt before ) he did detain Some friends in telling them , a most strange story Of what fell out , while he was us'd so sory : VVhen I much want ( said he ) had undergon , I slept , and then me thought appeared one Cloath'd all in white , who whisp'red in mine ear , Samuel , Samuel , be of good cheer ; Take heart to grass man , thou hast past the worst , Henceforth thou shalt nor hunger feel , nor thirst : VVhich came to pass ; such consolation did Sweeten his woes , that modesty forbid Him tell the same . So as he went along To execution , amidst the throng A maid there was , ( who after scap'd ) did fall About his neck , and kissed him withall . The while his body burn'd , it shin'd as bright As new-try'd Silver , or as Cynthia's light . Next day Anne Potten and Joan Trunch field ▪ come From Ipswich prison unto Martyrdome . Thomas Cob , William Allen , Roger Coo Death for the sake of Christ did undergo . In Coventry and Litchfield-Diocess , One Mr. Robert Glover , did profess The Gospel ; he surprized , had his doom To be confined to a narrow room , And dark withall , next to the dungeon , Scarce having straw enough to lie upon . No chair nor stool to fit on ; none might look To him though sick ; pen , paper ink nor book , Was not allow'd him ; yet a Teftament And Prayer-book , by stealth he getting , spent Most of his time in pray'r , and meditation On Gods great love in working mans salvation . Yea , said he , health began to come ; my peace Of conscience did more and more encrease God's spir't reviv'd me ; I had sometimes some Glimm'ring reflections of . the life to come . All for his own Son's sake : to him alwayes Be Glory , Honour , and Obedience , Praise . Two dayes before his death , he found his heart Less lightsome then it was , and fear'd the smart Would too much try his patience , for his pray'rs God heard not ; he unbosomed his fears Unto a Godly Minister his friend , Who wish'd him to be constant to the end : O play the man , your cause is just and true , God will appear anon , I 'll warrant you . The stake in fight , he said , I see him whom I call'd for , Austin , Oh he 's come , he 's come : And look'd so cheerful e'en as though new breath He should receive , and not a painful death . Cornelius Bongey , Capper also came With him , and burned in the self-same flame . Mr. John Glover now was troubled sore , Seeing his brother took for him ; therefore He would have suff'red in his brother's stead , But by his friends importunings he fled Into the neighbouring Woods , did there abide Till he with cares and cold sickned and dy'd . His body privately was buri'd in The Church-yard : they his bones dig'd up agin A twelvemonth after , threw them out ( Opains ! ) For to be trampled on by Horses , Wains . And thus though in his life , he scaped from Their rage , yet after 's death , on him they come . William the third brother , in Shropshire dead , Might not ( by their consent ) be buried . Wolsey , and Pigot , suff'red in the Isle Of Ely. And within a little while Bishop Ridly , and also Latimer Burned at Oxford . Stephen Gardiner That day to dine till almost night deferr'd ; ( Th' old Norfolk Duke then with him ) having heard Word of their deaths , he with a smiling brow Said to the Duke , let us to dinner now . The Table fill'd , as merry as a Buck The Bishop was , but on a sudden struck : ( Two bits scarce eaten ) carry'd from the table To bed he was , his pains intolerable ; Nature he could not ease , for fifteen dayes , His tongue was swoln , and black , his mouth 's assaies Could giv 't no house-room ; his pin'd body all Sadly enflam'd , he gasp'd and gave a sprawl . And now John Webbe , George Roper , Greg'ry Parke , At Canterbury burn'd , not miss'd their mark . One Thomas Whittle Minister , accus'd By Bonner , was most wickedly misus'd ; Who fell upon him , beat him with his fists , And him enclos'd within a close rooms lifts : There ( said he ) though I did on the bare ground lie Two nights I ( prais'd be God ) slep'd very soundly . He , Joan Warne , Is'bel Foster , Thomas Brown , John Went Iobn Tudson , Bartlet Green , lay down Their lives together did at Smithfield stake , Of heaven-prepared joys for to partake : The last of which going to bear the yoke , Cheerfully this repeated Dystich spoke ; Christe Deus , sine te spes est mihi nulla salutie ; Te duce vera sequor , te duce falsa nego . In English thus : O Christ who art my God In thee for mine abode , With thee , I onely hope : Vnder thy Conduct I Seek the truth and deny The falsi-loquious Pope . He was a man exceeding charitable Unto the poor , so far as he was able . Nor did he love ( his modesty was such ) Pop'lar applause , though he deserved much . His beatings he conceal'd , till neer his end , When he declar'd it to a bosome-friend . Anne Albright , Agnes Snoth , Joan Catmer , Sole , At Canterbury were burnt to a coal . Good Doctor Cranmer , then of Canterbury Archbishop , also past the fi'ry fury . At Salsbury , on William Coberly , John Spicer , and John Mandrel , so did die . Richard and Thomas Spurge , Tims , Cavel , Drake , Ambrose , all Essex-men , fell at the stake . Master Tims many Godly letters sent T' his friends , not long before his life was spent : In one he us'd these passages ; I praise The Lord for helping you to minde his wayes . Consider I beseech you , what of late Fell from my lips , so shall we meet in state : I 'm going to the Bishops coal-house now , And hope to go to heaven e're long ; do you Hie after me : I have a great while tarri'd For you ; but seeing y' are not yet prepared , I 'll stay no longer ; you shall finde me blest And singing , Holy , Holy Lord of Rest , At my race end ; now therefore my dear hearts Make hast and loyter not , lest light departs , And yee ( who with the foolish Virgins stay ) Be with the foolish Virgins turn'd away : And now in witness that I have not taught Contrary to the truth revealed , ought , My blood-writ name I send you , for a Test That I will seal my Doctrine with the rest . So fare you well , and God defend you then From Antichrist , and his false Priests , Amen . Use constancy in pray'r , with faith require ; And gain the fulness of your choice desire . John Hullier ( formerly an Eaton Sholar ) At Ely , by his patience , conqu'red dolour . Hugh Lavrock John Ap-Rice , this blind , that lame , Told Bishop Bonner , that he laws did frame To take mens lives away , making the Queen His hangman : Bonner burn'd them out of spleen , At Stratford-Bow . In Litchfield , Colchester , Gloster , and Leister , many burned were . One Mr. Julines Palmer , and some more At Newb'ry dy'd . One Sharp at Bristol bore The flames with joy . In Darby town Joan Waste . ( Born blind ) did in the fire breath out her last . Sir John Cheek for the truths sake underwent In London-Tow'r a sore imprisonment . A new Commission from the King and Queen ( Like Dracoes laws ) came forth , that they which lean T' his Holiness the Pope , should raise the fire Of Persecution yet a little higher : By means where of , throughout the Kingdoms quarters Prisons were stuff'd with Saints , fires grac'd with Martyrs . First to begin with Colchester , where they Apprended three and twenty in one day , And burnt the major part . Margaret Hyde , With Agnes Standly , stak'd at Smithfield dy'd . They Stephen Gratwick William Moraunt , King , Iato St. Georges field , in Southwark bring , And burn together . In the Diocess Of Canterbury , many did profess The truth and suffered . In Lewis town Ten faithful servants in one fire laid down Their lives for Christ ; one of them Richard Woodman Betraid was b'his father and brother , ( good man ! ) Eliz'beth Cooper , Simon Millar too , At Norwich fir'd ; Eliz'beth cry'd Ho , ho , And shrunk a little : Simon Millar said , Reaching his hand out to her , What ? affraid ? Raise up your spirits , in the Lord be strong And cheerful ; for these pains are of no long Continuance ( Good sister ) by and by We 'll take our supper with alacrity : This so becalm'd her heart , she through-stitch run The work she had so happily begun , And so committing their blest souls to God , They clim'd to heaven , death being under trod Mrs. Joyce Lewis a gentlewoman born , Accuted , and condemn'd , contemn'd with scorn Death's rigid brow : my Christ is fair , when him I see ( said she ) death looks not half so grim . Urg'd to confess before her end begins , She said , to God she had confess'd her sins , And he had pardon'd them : the Priest befool'd Told her e're long her courage would be cool'd . At stake the Mass she pray'd against , cry'd then The crowd , and Sheriffe himself aloud , Amen . Taking a cup of drink , Here here 's to all That love the truth , and wish proud Babel's fall ; Her friends do pledge her , and some others too ; For which fact penance many undergo . Bound at the stake , her smiling ruddy face Made all spectators ( pitying her case ) Go with wet eyes , much grieving for her woes Inflicted on her by tyran'cal foes : She striv'd nor strugled when the fire rag'd most , But with her lift-up hands , gave up the ghost . Ralph Allerton , and Richard Roth , With James Astoo , and his wife , dyed in the flames At Islington ; as did at Colchester Margaret Thurstone , and Agnes Bongier . John Noyes a godly Shoo-maker , who liv'd At Laxfield in Suffolk , sentence receiv'd There to burn'd : the people in the town Put out their fiers , and no house but one ( And that discov'red by the Chimnies smoak ) Had some : the Sheriffe and 's Officers in broke , So got a coal . John Noys fell down and pray'd , And being bound unto the stake , he said , Fear not the bodies killer , but him , who Can kill thee , damne thee , soul and body too . Seeing his sister weep , he thus begins , Weep not for me , but weep you for your sins . He took a faggot up , gave it a kiss , And said , Did I e're think to come to this ? Blessed be God that ever I was born ; Then spake he to the people , Of bread-corn They tell you they can make God , but beleive Them not at all , nor their false truths receive : Pray bear me witness I expect salvation Not by mine own good works but Christ his passion . The fire was kindled , and his last-spoke word Was Christ have mercy , O have mercy Lord. Within the Diocess of Chichester , Many accus'd , condemn'd and burned were . Hillingdal , Sparrow , and one Gibson dy'd In Smithfield flames . John Rough Minister try'd With Marg'ret Mearing , neer about this time , Were also burned for the self-same crime . One Cuthbert Sympson , Deacon , in one day Though rack'd no less then thrice , would not betray The Congregation , lying in the stocks , At midnight one ( whom he well heard ) unlocks The coal-house doors , and though no candles light Nor fire's he saw , yet his amazed sight Splendour beheld ; he that came in said Ha! And after that , soon vanished away : This much rejoyc'd his soul ; upon the morrow He , Hugh Fox , and one Devnish ▪ fire went thorough . One Thomas Hudson , Thomas Carman too , And William Seaman , Norfolk-men , did go Through tribulation to heavenly bliss , To have the crown their own , the cross they kiss . There was one mother Bennet of the town Wetherset , who was driven up and down For Jesus sake ; returning home , she dy'd , Her corps b'ing buri'd by the high-wayes side . She was exceeding lib'ral to the poor ; Her mate once told her merrily , their store If she had bin but sparing , had bin much To what it was : said she , I cannot grutch The poor : Alas ! good husband , be content , Let us be thankful , God enough hath sent ; Wee still ( sweet heart ) have good competent fare : Content's a fear although the feast be bare : I cannot see the needie's wants , and hoard , Least in so doing I displease the Lord : But husband let 's be rich in good works still , So pleasing God , we shall have all at will. One Cicely Orms b'ing ask'd , over his head What 't was the Priest held up ? she answ'red , Bread Bread at the best ; and if you do endeavour To make it better , 't will be worse then ever . Brought to the stake , she kiss'd it , and respir'd Welcome Christs cross , his sweet cross so desir'd My soul doth magnify the Lord , my spirit In God rejoyceth , and my Saviours merit . So casting up her head , on heaven she fix'd Her eyes , and in the flames her hands commix'd She yielded up the ghost . Thomas Spurdance Of Norwich suff'red for the truths advance . George Eagles , Tailour , travell'd up and down In sev'ral countries , went from town to town Confirming weaker Saints : in a short season At Chelmsford he condemned was for treason . And hang'd up with two theevs , the one where of With tears sought Christ , the orher with this scoffe Put off George Eagle's exhortation , Our Captain leads , we shall to heaven anon . The Pen'tent thiese did call upon the Lord. The mockers fhtt'ring tongue spake not one word Upon the ladder . Eagles was cut down Half dead , his heart pull'd out , his members strown . George Eagles sister , and a man call'd Fryer , At Rochester did in the fire expire . A Proclamation was sent about , That all good books within this Realm set out , Or from beyond seas brought , should all be turn'd To ashes ; if not so , their owners burn'd . Soon after this dire Proclamation , Twice twenty persons met neer I slington Were caught , some scap'd , some burn'd with faggot-sticks In Smithfield thirteen , and in Brainford six . Amongst these Godly persons there was one Nam'd Roger Holland , ( who had boldly done His duty in reproving bloody Bonner ) Spake thus : at last , God will redeem his honour With your destruction , and will soon asswage ( His spir't so tells me ) your unbridled rage Against his Church ; he heareth the complaints His servants make , for the afflicted Saints , Whom you so dayly persecuted have As us you do now : Christ will shortly save His spotless Spouse ; in God I dare be bold To tell you that you are too fierce to hold . And my dear breth'ren , know that in this place After this day , not any shall embrace The fire and faggot by this means procur'd : Mark what I say , and be thereof assur'd . Which came to pass ; for , for the Lord Christ's sake None after them suff'red at Smithfield stake . Said Bonner then , What ? Roger I perceive here Thou art as bad an Heretick as ever ; And in thine anger thou wouldst now become A railing Proph't , but th'hadst as good be dumbe : Though thou , and all like thee , would see me turn'd Over the ladder , yet to see thee burn'd I shall live ; yea , and ( before God I vow ) I 'll make you rue it , ev'ry one of you That comes within my clutches ; so he went. Roger call'd on the people to repent , And to think well of all the Saints , that past The fiery tryal , which not long should last , For God intended to abridge straightwayes For his elect's sake , those sanguineous dayes . Roger embrac'd the stake , and said , O Lord I praise thee for affording me thy word , And fellowship with Saints , which in heavens coasts Sing , Holy , Holy , Holy , Lord of Hosts : O God receive my soul , preserve thy flock , Save them from Idols , O be thou their Rock . So with his fellowes praising God above , They all reposed in the arms of love There was one William Pikes amongst the six ( VVhich dy'd at Brainford ) false-nam'd Hereticks : VVho ( while that he his liberty enjoy'd ) I' th' Summer , at noon-day , ( of cares devoyd ) His Bible with him in t' his garden took , Sate down to read upon it ; on his book Four drops of blood fell suddenly , he knows Not whence it came ; t' his call'd-wife it he showes , Saying , I well perceive God will have blood ; It cannot , no , it must not be withstood : His will be done ; God help me to abide The trial , for without him I shall slide . And so they went to pray'r , and in short space Burned he was , in the aforenam'd place , One Thomas Hinshaw , like a dog was us'd By Harpsfield first , by Bonner next abus'd , Who in an arbour pulled down his breeches , VVhip'd him with willow-rods , and with sharp speeches Returned him to prison : there was one John Willis the like usage undergone ; T' whom Bonner thus , Me bloody Bonner call Ye do , a plague of God upon you all : I 'd fain be rid of you , but you delight In burning sure I think ; but if I might Have my desires , O then I'faith I 'd stitch Your mouths up , sack you , throw you in a ditch Or down the stream , this would I do with speed ; My fingers itch to do this pious deed . Upon a time Bonner came to the stocks VVhere this John Willis lay , and spake with mocks , How like you ( John ) your lodging and your fare ? Willis said , VVell , had I a straw-pad here . VVhile thus they commun'd , in the good man's wife Came ( great with child ) to beg her husbands life ; Told Bonner she within his house would stay , And there ( her count neer out ) her belly lay , Unless her ( loving ) husband might be sreed , And pack along with her . Indeed , indeed , Said Bonner then , that were a handsom trick : How say'st thou John , thou damned Heretick ; Suppose thy wife should with her brat mscarry , And perish man , art thou not accessary To both their deaths ? what thinkst thou ? To be short , The woman would not go ( ' cwas pretty sport To hear these parly ) Bonner lest in 's house She should cry out , did let her husband loose On easie tearms . A Godly Minister Nam'd Mr. Richard Yeomans , much did bear : At last ( he finding how his foes were bent To take away his life ) went down to Kent , Selling pins , needles , points , thred , white and black , And some odd trifiles , to supply the lack Of himself , his poor wife and childeren : He was imprison'd but releas'd agen : He went to Hadly to his wife , and there Hiring a chamber , they abode a year ; Carding of Wool he sets himself about , She spins ; thus pick they a poor living out . At length the Parson having understood How this good old man liv'd , he took a brood Of Officers with him , at night , rebound He made the doors , search'd diligently , found Old father Yeomans and his family laid In bed together ; whereupon he said , Ne're trust me if I did not think a knave I with a whore should finde , and so I have ; And would have pull'd the bed-cloaths off withall : But father Yeomans held them fast : Call , call Us what you please , here 's neither knave nor whore , But a cojugal pair in God ( though poor ) I bless God for it ; you in darkness grope , And I defie ( with all his trash ) the Pope . Then in the cage they carri'd him away ; There to the stocks with one John Dale he lay , ( VVho shortly after dy'd ) he told's faith , for which Degraded and condemn'd he burnt at Norwich . John Alcock a young man , by trade a Shear-man In Hadly-Parish said , I do not fear man , But God if for my God I suffer may , 'T will be a happy and a joyful day : As for the Pope I will not be forgiven By him forgive me thou great God of heaven . He was a Newgate pris'ner hereupon , And thrust into the lower dungeon , Where he with cruel handling , and beside Ill keeping , suddenly fell sick and dy'd . One Mr. Thomas Benbridge though estate Enough he had , yet through the narrow gate Of persecution did he chuse to enter Into heaven's Kingdom ; manfully adventure His life and limb for Christ , Truth he defended Against the Pope till he was apprehended , Condemn'd therefore ; at the place unappal'd , His rich apparel he put off , and call'd Upon his God ; then fastned to the stake , Said Dr. Seaton to him , Do but make A recantation , and thou shalt be freed ; Said Mr. Benbridge , Shall I so , indeed ? I thank you , but I will not , Christ's my Guerdon ; I don't regard you man , no , nor your pardon . The Doctor said , In troth it is a sin Good folk , to pray for such a dog ; begin Benbridge , begin a new leaf wilt thou ? say ? Away thou Babylonian , away , Benbridge reply'd ; they kindled then the wood VVhich burnt his beard , yet he unmoved stood : Fire seiz'd on 's legs ; unable to abide So grievous pains , I do Recant he cry'd : The fire 's removed and his life is granted ; But he his recantation recanted , ( it pleasing God his conscience to awake ) And six dayes after suff'red at the stake . John Cook , James Ashly , Alexander Lane , And Robert Miles , because they did abstain From going to the Church , did pass the Fury Of corm'rant Vulcan at St. Edmunds Bury . One Philip Humphry , John and Henry David , Two brothers , were destroy'd , and yet were saved . Green Wilmot , Williams , Cotton , Collingborow , And Harris , whip'd run through a deal of sorrow . One Alexander Gouge , Alice Driver , By Mr. Noon a Suffolk-Justice were So hunted after , that a while they lay , For safety sake , hid in a mow of hay : The Justice with his men searching about , Thrust Pitch-forks in the mow , and found them out , Sent them to Melton goal , where being prov'd A certain time , they were to Bury mov'd ; At the Assizes , they Christ crucifi'd Boldly confessed , and the Pope defi'd . Alce Driver did compare ( exceeding well ) Queen Mary , in her rage , to Jesabel ; Her ears to be cut off the Judge procur'd , Hereat , which she rejoycingly endur'd . Both are to Ipswieh sent examin'd there By Dr. Spencer , Norwich Chanceller , And others ; the main matter was intent About Christs presence in the Sacrament . Alce Driver did so baffle them herein , That they had nothing to reply agin : Thus she concluded then , the Lord be blest You are ( though learn'd ) not able in the least T' oppose God's spirit in me a silly woman Of low degree , and tutoured by no man ; I am no Academick , nor was I E're brought up in the University , As ye have been ; yet in the truths defence , And in the cause of Christ my Master , whence I power derive , I will set foot to foot To any of you , if you put me to 't , For to maintain the same ; and if I had A thousand lives to lose , I should be glad To let all go for it . The Chancellour Condemn'd , and sent her to the Sec'lar power . Gouge also was condemn'd for Christ his name , And so both sweetly dy'd in Ipswich flame . Alce Driver's neck being chain'd , O said she ( heed ) Here is a goodly handkerchief indeed ! VVell , God be praised for it . As they stand At stake , some came to take them by the hand : The Sheriffe bids they be caught : the crowd forbid : The Sheriffe bids let alone , and so they did . There liv'd in Cornwall a religious Dame , Her husband a recusant , often came To hear Mass read , nor would he ever lin Till his forc'd-wife did joyn with him therein , Which was no little trouble to her soul ; She thereupon did seek the Lord , and roul Her self upon him , and by earnest prayer Crav'd his direction ; God was pleas'd to hear , And one night fill'd her with such spir'tual mirth , That she enjoy'd a little heaven on earth ; From husband , children , and from all she run For conscience sake , and for her living spun : Yet to her husband she return'd at last , Where ( but a very little time being past ) Her neighbours apprehending , carry'd her To th'Bishop of the town of Exeter ; She was condemned , and the reason why , VVas that she spake against Idolatry . The Bishop said to her , VVoman do y'hear ? Minde your good husband , and your children dear . She answered , Remembred and forgot They 're soon ; I have them and I have them not : While I enjoy'd my ease , I them enjoy'd , But now ( all such relations are voyd ) Standing here , as I do , in Christ his cause , Where I must either frangifie the Laws Of Grace , or Nature ; either Christ forsake , Or else my Husband ; I 'm content to take Christ as my heavenly Spouse , and to renounce The other with my children all at once . The Bishop after much Argumentation , Gave her a months time for consideration . Seeing a Dutch-man who new Noses made For images defac'd when Edward swaid ; She said , Mad-man , what meanst thou to compose New Noses for such images as those , Which will so shortly loose their heads ? For this She was close pris'ner kep'd , nor did she miss Threatnings , taunts scoffes , call'd Anabaptist , whore , Mad-woman , drunkard , vagabond , and more . Then many specious promises were us'd , Of liberty , of wealth ; which she refus'd . With husband , goods , and children they affail To win her but yet nothing would prevail , Her heart was fixed trusting in the Lord ; She had cast anchor , and renounc'd , abhor'd The sin-involved world , with all the wiles Which Satan uses when he souls beguiles . She was devoyd of learning , yet so vers'd I' th' Scriptures , that not onely she rehers'd Apposite proofs , Quotations , but could tell The Book and Chapter also very well . Condemn'd and given to the sec'lar power , The country Gentlemen came flocking to her Bidding her , yet to call on God for grace , And cease her fond opinions to embrace , So got'her husband , and her children dear ; Thou art a woman ignorant ( we fear ) And these things are too far above thy reach ( Said they ) the shrub is lower then the Beach . I am , said she , indeed , and yet my breath I 'll give in witness , of my Saviours death . O do not put me off with longer stay , For Ah! I am impatient of delay ; My love hath wings , it hovers up and down , Nor can it rest , till glory is her own . My heart is fixed , I will never go From what I said , nor do as others do . Then said the Bishop , There 's no hopes to win her , The devil leadeth her , the devil is in her . Not so my Lord ( quoth she ) Christ is my guide , His Spirit upholds me , that I cannot slide . She , when she heard deaths sentence past upon her , Advanc'd her voice , and said , Unmated honour ! The Proverb 's true . Long look'd for , comes at last ; My Lord , my God , I thank thee , that thou hast Granted to me this day , my hearts desire In listing me with thy celestial Quire. Woman , said one , be thou a happy wife By thy recanting ; O the sweets of life ! No , said she , by no means ; my life is hid With Christ in God , now the good Lord forbid That for this life , at best but transitory , I should lose heaven and eternal glory : I have two husbands , but will onely cleave Unto my heavenly , and my earthly leave ; The fellowship of Saints in heaven I trow Exceeds the having children here below : And if my husband and my children prove Faithful , then am I theirs , they have my love ; God my good father is , God is my mother , God is my sister , and God is my brother , God is my kinsman , God 's my faithful friend Who will stick close unto me , till the end . To execution then led along , She was attended with a num'rous throng . Bound to the stake , she by the Popish Priests Was set upon again ( unwelcom guests ! ) To whom she thus : for God's sake now give o're Your bibble babble , trouble me no more With empty sounds fain would I , Oh! divorce My self from your impertinent discourse . O God be merciful to sinful me , For Ah! I onely do depend on thee . She stood with admirable patience Amidst the flames , and so her soul flew hence . Sh 'had such a cheerful look , that one would say It was her wedding , not her burning day . She had been alwayes sober in her diet , Neat in apparel , peaceable and quiet ; Alwayes a doing , never fitting still , During her health and limbs , by her good will ; Chain'd to her house ; she ever would refuse To gad abroad , as most ill-houswives use . To all that came to her , her gracious heart Would streams of consolation impart . Gods word was her delight , she gave good heed Ther husband in the Lord , a wife indeed ! According to her power , she at her door , And at their sev'ral homes , reliev'd the poor ; And in the time of her calamity Would take no proff'red coyne ; for , said she , I Am going now to ( Heaven ) a City , where No mony any Mastery doth bear ; And whilst I here remain , the Lord will feed My craving stomack , and supply my need ; It is his promise , and full sure I be , That he which feeds the Ravens , will feed m● . One Richard Sharp , a Weaver by his trade In Bristel City apprehended , made A large confession of his faith before One Dr. Dalby the there-Chancellour , Who by perswasive Arguments so wrought Upon his weakness , that he soon was brought To make a promise , That he would appear And publickely recan , and when , and where . But after this Apostacy , Sharp felt His conscience gall'd , hell's horrour so indwelt His soul , that he his calling could not minde , His colour went away , his body pin'd : Next Sabbath day going to Church , he made To the Quire-door , and with a loud voice said , That Altar , neighbours , pray bear me record , Is the Great Idol : I deny'd my Lord , But from the bottom of my heart am sorry For what I don , in hazarding my Glory . He caught , condemn'd , and burn'd , with Thomas Hale Climb'd up to heaven from this tearful vale . One Thomas Benson of the same town went To pris'n , for saying , That the Sacrament Was as they us'd it , nothing else but bread , And not the body of the Lord indeed ; As for the Sacraments , which you call seven , Five were ordain'd by men , but two by heaven : Give me the two , which I acknowledge true , And all the other five I 'll leave to you . Soon after this he did receive death's sentence ; And executed , to his God he sent hence His blessed soul , which left its bodie 's jail For Paradise , death having put in bail . Now to conclude , The last that did maintain The Gospel with their hearts-blood in the Raign Of Mary Queen , that hell-begotten fury , Were these five Citizens of Canterbury , John Hurst John Cornford , ( Captains in the fight ) Christopher Brown , Alice Swoth , and Kath'rine knight The things imputed to their charge were , that Christs real presence they denyed flat , Affirming onely those that do believe , Not wicked men , Christs body do receive . The Pope they said was Antichrist , the Mass Abominable ; that a sin it was To pray to Saints ; that cringing to a cross Was meer Idol'try and an errour gross , &c. Sentence of condemnation being heard , Forthwith John Cornford , was in spirit stirr'd , And with an ardent zeal for God , express'd In the name of himself , and all the rest This doom : I'th'name of Christ our Saviour , The Son of God , the High'st , and by the power Of his most Holy-Ghost , as also by The Holy and Divine authority Of the Apostolick and Cath'lick Church ( Never yet totally left in the lurch ) We here turn over to the Prince of hell As slaves eternally to howle and yell In sulph'ry flames , the bodies of all those Blasphemers , Hereticks , who do oppose The living God , and bolster up their errours Against the Truth , hence to the King of Terrours ; So that by this thy righteous judgement shown Against thy foes great God , thou mayst make known Thy true religion to thy greater glory And our souls comfort when we read the story Of thy great power , and to th'edification Of all our well-nigh ruinated Nation . Good Lord , so be it , be it so , Amen . And this his excommunication then Took great effect against truth's enemies . Queen Mary within six dayes after dies , And Tyrannie with her ; there is no hope Of any longer footing for the Pope ; In England now great joy betides to all The faith-ey'd Saints , who wish'd proud Babels fall : Yet the Archdeacon , and 's associates quick ( Knowing the Queen was dangerously sick ) Condemn'd those pious persons to the flame , And hurri'd them away . When there they came , In Christ his name they offer'd up their prayers , As holocausis to the Almighties ears . To God they pray'd , to God for ever blest , Preferring this request amongst the rest ; That if it were his will , their blood might be The last that should be shed , so Lord pray we . No sooner had they pray'd , but heaven return'd A gracious answer , they the last that burn'd . Great God ( said they ) we cheerfully resign Our souls into those blessed hands of thine Amidst these flames ; their spirits did ascend To glory , which shall never have AN END . Gloria Deo in Excelsis . SECT . Vlt. God's Judgements upon the Persecutors of hic Church and children . SInce first the Gospel in the Ears did ring , Of England under Lucius the King ; Never did King or Queen the Land so stain With Christian blood as in her four years reign Queen Mary did : she burned in her fury An Arch-Bishop , ( and he of Canterbury ) Four Bishops , twenty one Divines or more , Eight Gentlemen , Artis'cers eighty soure , Husbandmen , Servants , and poor Labouring men Five score ; Wives twenty six , Widdowes twice ten ; to Nine Maids , two Boyes , and two young Babes heaven VVere sent ) in all two hundred seventy seven . Sixty four more for Jesus Christ his sake VVere persecuted sore ; which could not shake Their heaven-built faith ; seven whereof were strip'd Stark naked , and most mercilesly whip'd . Sixteen in prison perishing , had dung ( After the Nabathoean custom ) flung Upon their outcast bodies : Some did lie In captivated chains , condemn'd to die , But were deliv'red from approaching death By th' happy entrance of Elizabeth , Our glorious Queen , our Pallas and Astraea : Of Grace and Virtue the divine Idea , Many did spend , by reason of exile , Their dayes in trouble , and their years in toile . But as Queen Mary lavished the blood Of her best subjects , and the truth withstood Unto the utmost of her power ; so God Scourged her soundly with his flaming rod , Both in her life and death ; for whilst she liv'd , What did she prosper in which she atchiev'd ? To instance in a few particulars , And first , her fair'st and greatest man of War Unmatch'd i' th' Christian world , cal'd the great Harry Was burnt by heavenly flames . Then would she marry Spanish King Philip , so expose to dangers Poor England under barb'rous foes and strangers . She labour'd much , but never could attain To joyn the English to the Spanish Raign . Then did she set about the restauration Of Abbey-lands throughout the British nation : Her self began according to the Popes Directions , yet frustrate were all her hopes . God o're her land then such a famine spred , That her poor subjects upon Acorns fed , Then Calice where the English did remain During eleven Kings reigns from her was ta'in ; Which loss so griev'd her , as she did impart , That Calice was engraven in her heart . Again in child-birth never woman had S'unfortunate success as she , so bad : For if she was with child , and had e're been In travel , why ? why was it never seen ? If not , why was the Kingdom so beguild ? Some in the Pulpit for her new-born child Returning thanks : thus her desires b'ing crost , She then th' affections of her husband lost : She could not him enjoy , nor might she smother This her first love , by marrying another , Although she did so many Judgements feel , Yet would she not her bloody Laws repeal : She had no minde to stop the opened vain , Or close the bleeding Orifice again Of dying Saints . At last the Lord did please To strike her with a languishing disease , VVhereof she dy'd ; and having held the crown Five years , and five months onely laid it down . Horrible tempests , mortal sicknesses , Plagues , famines , burning fevers , did perpess The grieved land , ( the fourth year she did sway ) And swept a multitude of folks away : So that in six weeks space in London there Dy'd seven Aldermen . VVheat that same year Yielded four marks the Quarter : Mault a Peck Fourty four shillings ; as much Pease did make Two pound six shillings eight pence : to a crown The following year a Peck of VVheat came down : Four shillings eight pence Mault ; of Ry a Strike Take for a groat you may , if it you like . In her fifth year , a thundring tempest came And batt'red down two towns neer Notingham , Flung sheets of lead abroad , bells from the steeple , Tore trees up by the roots , slew divers people , &c. Also a great mortality was known In Autumn then ; Corn stood unreap'd , unmown , And rotted in the fields , hence did ensue Great scarcity , the lab'rours being few . So much of her ; nor must my Muse pass by Her chiefest Instruments of cruelty , First to begin with Stephen Gard'ner then Bishop of Winchester , whose end my pen Disdains to mention twice : I will therefore Add onely this , That lying at the door Of merc'less death , and being put in minde Of Peter his denying Christ , he whin'd This answer out , VVith Peter I deny'd The Lord , but there is somewhat else beside VVanting in me : Alas ! I never spent A tear , nor can ( as Peter did ) repent . Morgan St. Davids Bishop , who ( high base ) Condemned Ferrar , and usurp'd his place , Did vomit up his meat through mouth and nose ( O horrible ) until his life did close . Then Mr. Leyson high Sheriffe , set away This Martyrs Cattel int'his own ground : they No meant would eat , nor touch a blade of grass , But bellowed and roar'd till death ( Alas ! ) One Justice Morgan who condemned had Lady Jane Grey , within a while fell mad : Nothing but Lady Jane , his voice did sound ; The Lady Jane , ( Oh! how her name did wound ! ) The Lady Jane , the Lady Jane ; O take The Lady Jane away ; no more he spake . Dunnings the Norwich Chancellour for 's hate To the truth , dy'd as in his chair he sate . Berry of Norfolk Commissary , one Burn'd harmless Saints , fell with an heavy groan Down to the ground , and never did recover . One Bishop Thornton Suffragan of Dover , A cruel man , while on a Sabbath-day He looked o're his men , to see them play At Bowles , on him did the dead palsey fall ; Carry'd to bed , he was defir'd to call The Lord to minde : Yea , said he , so I do , Not onely so , but my Lord Card'nal too : So desperately dy'd . Another tool Of Hell at Greenwich went to Card'nal Pool To get his blessing ; but returning fast , He fell down stairs , and brake his neck for hast . Grimwood a wretch , who had himself forsworn , Being in Harvest stacking of his corn , His bowels suddenly fell out . These two Capon and Jeff'ry Doctors , undergo At Salsbury sudden deaths . Mr. Woodroffe Sheriffe of London dyed soon enough . One Clerk who did the Godly Saints devour . Hanged himself , at last in London-Tower . Cox a Promoter , going well t' his bed , When the next morn arose , was found stone dead . Dale dy'd of lice . One Troling Smith , a great Foe to the truth , dy'd suddenly ●'th'street . Paul , London Town-Clerk , an accursed wretch Did voluntarily an halter stretch . A lightning stroke did Robert Baldwin kill . Cardinal Pool of an Italian Pill Dy'd as 't was thought . Dr. Foxford , Blomefield , And Leland too , to sudden deaths did yield . One Dr. Williams Chanc'llour of Glocester , Died the death before he was a ware . One Lever said he had at Oxford been , And that ill-favour'd knave , Latimer seen , Tooth'd like an horse : but mark we what did follow . His son soon hang'd himself . One William Swallow Lost all his hair ; off all his nails did pill ; And 's wife was taken with the falling ill . Brown , Lardin , Potto , en'mies of George Eagles , D'yd a dogs shameful death ( three pretty Beagles ! ) A Sheriffes man , who cruelty had acted Against James Abbes , despair'd & dy'd distracted . In Lincolnshire , Burton who Bayliffe was Of Crowland , labour'd to set up the Mass ; But the Parishioners with wise delay Still put him off ; upon a Sabbath-day This Burton went to Church , ( when all men fail'd ) And on the Service-reading Curate rail'd : Sirrah ( said he , ) a Mass , ( what ? ) may'nt we have ? Buckle your self to it , you whorson knave , Or by Gods-Blood I 'll sheath , I that I will , My dagger in your shoulder ; vex me still Do ? you had best . Th' affrighted Curate made No more ado , but Mass in Latin said . Soon after this , as Burton with one more , Rode on the road , a cro●king Crow flew o're His head , and dung'd ; which falling on his nose , Ran down his slab'ring beard , but in the close Burton was so perfum'd , that one would think No Jakes could yield so horrible a stink As he good man ! Sweet Burton go thy way Contented , th' hast enough ; such luck they say As thine is good : if the best luck betide To fools , thou art not on the wiser side . Hast Burton , hast what need I bid thee hast Whom mischance drives ? Oh , Oh , cries he , at last , My very bowels up such reachings make , My head even breake , ough , ough , and heart-strings ake : A plague upon , a vengance take the crow That poyson'd him , and made him vomit so : And so he dy'd . The black-ey'd night inters Bonners corps amongst thieves and murtherers . Is not destruction to the wicked , and strange Judgements to the Workers of iniquity ? It 's a Righteous thing with God , to recompence tribulation to them that trouble you ; and to you that are troubled , rest with us . Roma diu titubans , varijs erroribus acta , Corruet , & mundi desinet esse Caput . Rome tot'ring long laden with Errours store , At last shall fall , and Head the World no more . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A28159-e220 Aelian . Var Hist . l. 12. p. 343. Aeneas Syl. Com : lib. de gestis Alphonsi . Notes for div A28159-e1240 Gen. 3. 5. Gen. 4. 8. Gen. 9. 22. Gen. 19. 9. Gen. 21. 9. Gen. 27. 41. Gen. 37. 4. Exo. 1. 11 , &c. Exo. 1. 15 , 16. Exo. 1. 22. Exo. 2. 15. Exo. 2. 14. Iudg. 3. 8. Judg. 6. 3 , 4. 1 sam . 13. 6 , 7. Judg. 6. 2. Judg. 10. 8. Judg. 13. 1. 1 sam . 4. 2. 10 , 11. 1 sam . 13. ves . 19. 20. 1 sam . 19 &c. 2 sam 16. 5 , 6 , 1 King. 14. 25 , 26. 2 Chr. 16. 10. 2 Chro. 18. 25 , 26. 2 Chron. 20. 23. 1 King. 19. 2. 1 King. 18. 13. 2 King. 6. 31. 2 Chro. 21. 16 , 17. 2 Chro. 24. 21. 2 Chro. 28. 8. 2 Chro. 28. 17 , 18 , 20. Josephus . Jer. 18. 18. Jer. 20. 2. Jer. 37. 15. Jer. 38. 6. Jer. 43. 6 , 7. Dan. 3. 23. Dan. 6. 26. Esther . 3. 13. Ezra 4. 4. Neh. 6. 2. vers . 6 , &c. * * Eleazer . * * Bulimia . Mat. 14. 10 Act. 4. 1 , 17. Act. 5. 18 , 19. vers . 26 , 27 vers . 40. Act. 6. 11. Cha. 7. 58. Act. 9. 23. Act. 12. 2. Act. 14. 19. Notes for div A28159-e9290 Anno 97 * * Plinius secundus . Tertullian . Vere Magnus Deus Christansrum . Psa . 125. 3. * * De Martyrio . Quid faciam vobis ? pati timetis , exire nolitis Beati Pauperes . Notes for div A28159-e24960 Anno 1198 Anno 1260. Anno 1550. Anno 1560. † † Anabaptists first Rising . Anno 1543. Anno 1555 An. Chr. 1631. An. Chr. 1634. Anno 1618. Anno 1619. An. Chr. 1619. An. Chr. 1621. An. Chr. 1622. An. Chr. 1624. An. Chr. 1625. An. Chr. 1631. Anno A 1633. An. Chr. 1635. Anno 1544. Anno 1545. Anno 1546. * * 1547. Anno 1548. Anno 1549. Anno 1551. An. Chr. 1553. An. Chr. 1554. Anno 1557. An. Chr. 1558. Anno 1562. Anno 1574. Anno 1628. * * The prices of things . Dominico ●ert● . Anno 1543. Anno 1546. Anno 1550. Anno 1553. Anno 1650. Notes for div A28159-e48560 * * Simon Zelotes . Anno 180. Anno 598 , Anno 590. Anno 186. * * Edelburg . * * Eufled . Above 255 years . Anno 1518. Anno 884. Anno 960. Anno 1126. Anno 1160. Anno 1170. * * Archbishop of Canterbury . Anno 1200. † † Anno 1207. Archbishop of Canterbury . Anno 1382. Anno 1518. Anno 1519. Anno 1523. Anno 1528. Anno 1529. Anno 1530. Anno 1531. Anno 1532. A. 1530. Anno 1533. Aano 1534. Anno 1536. Anno 1538. Anno 1541. Anno 1544. Anno 1541. Anno 1546. Anno 1546. Anno 1549. A. 1552. Anno 1553. Anno 1554. Anno 1554. Anno 1555. Sommoner . Hunter . Sommoner . Hunter . * * Hunter . Brown. Hunter . Brown. Anno 1554. Anno 1554. * * in Kent neer Canterbury . Deum tim Idolum fug Hauks . Bishop . H. B. H. B. H. B. H. B. H. B. B. H. B. An. Chr. 1555. An. Chr. One 1556 : Anno 1557. An. Chr. 1558. Job 313. 2 Thess . 1. 6 , 7. 
A38744	----	The abridgment of Eusebius Pamphilius's ecclesiastical history in two parts ... whereunto is added a catalogue of the synods and councels which were after the days of the apostles : together with a hint of what was decreed in the same / by William Caton. Ecclesiastical history. English Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. 1698 Approx. 404 KB of XML-encoded text transcribed from 135 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A38744 Wing E3420 ESTC R1923 08740654 ocm 08740654 41717 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38744) Transcribed from: (Early English Books Online ; image set 41717) Images scanned from microfilm: (Early English books, 1641-1700 ; 1259:25) The abridgment of Eusebius Pamphilius's ecclesiastical history in two parts ... whereunto is added a catalogue of the synods and councels which were after the days of the apostles : together with a hint of what was decreed in the same / by William Caton. Ecclesiastical history. English Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Caton, William, 1636-1665. The second ed. with larg editions by another hand. 32, [4], 130 [i.e. 230] p. Printed for Francis Holden, London : 1698. "Part I. A compendious commemoration of the remarkablest chronologies which are contained in that famous history. Part II. A summary or brief hint of the twelve persecutions sustained by the antient Christians with a compendious paraphrase upon the same." "Some passages out of a letter of a person of quality : giving a true relation in general concerning the heavenly lives of the primitive Christians"--p. 209-130 [i.e. 230] Reproduction of original in the Harvard University Library. Includes bibliographical references and index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church history -- Primitive and early church, ca. 30-600. Persecution -- History -- Early church, ca. 30-600. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Mona Logarbo Sampled and proofread 2003-03 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion AN ABRIDGMENT OF Eusebius Pamphilius's ECCLESIASTICAL HISTORY , IN TWO PARTS . Part I. A Compendious Commemoration of the Remarkablest Chronologies which are Contained in that Famous History . Part II. A Summary or brief Hint of the Twelve Persecutions sustained by the Antient Christians , with a Compendious Paraphrase upon the same : Whereunto is Added a Catalogue of the Synods and Councels , which were after the days of the Apostles ; together with a hint of what was Decreed in the same . By WILLIAM CATON . Wickedness proceedeth from the wicked , as saith the Proverb of the Antients , 1 Sam. 24. 13. The Second Ed. with larg Editions by another hand . LONDON : Printed for Francis Holden , in the Passage going into White-Hart-Yard , in Lombard-street , 1698. To his well Beloved Friends the CHRISTIAN QUAKERS , In ENGLAND , or else where : William Caton , Your dear Brother in the Truth ; wisheth that , Mercy and Peace , with every good and perfect gift , necessary for your Salvation , and Consolation , may be plenteously multiplied among you , from God the Father of our Lord Jesus-Christ . My Beloved , SInce I have heard of your manifold Tribulations and frequent Sufferings , which of late have befallen you , in your Native Country ; my heart hath often been filled with heaviness , not only ●hrough the Report which plenteously have had thereof , but much rather ●hrough the sensible feeling which I have ●ad of the same : well , my Friends , this the day which we have looked for , having foreseen its coming in the light the Lord ; and therefore did some of th●… Brethren often put you in mind of it , 〈◊〉 ( I believe ) many of you can testifie : A●… since this gloomy and dark day came upo●… the Nation , I know your tryals have bee●… sharp , your burthens many , your Tribulations great , and your Temptations no●… a sew : Yet Nevertheless many of our Ancestors , who have striven for the same Fait●… and suffer for the same Truth , for whic●… you suffer at present , have endured a gre●…ter fight of Torments , Exilements , and m●… terrible Afflictions , then as yet you hav●… sustained , as may in part appear by this fo●…lowing Treatise : yet in their days the fir●… had a time to kindle , before it brok o●… into such a vehement and consuming flame in which many of the Antient believing Christians were tryed , and their faith and patience thereby exercised , and when th●… Lord had sufficiently proved and trye●… his jewels , as in a fiery Furnace , then the vigor of the fire ceased , the flame came to be quenched , and then the jewels they were gathered , spared , and treasured up , in th●… Closset of the Lord's Sanctuary : where neither moth , rust , nor thief could in any wise enter . This seems to be a day of your eternal trouble ( my dearly beloved ) wherein your Faith and Patience must be yet tryed , as in a Furnace of hot persecution , and surely the flames thereof have lowed , and blazed already about you , though as yet it doth not appear that the vehemency thereof hath so much as scorched that vesture wherewith the Lord had adorned you ; although the fury of man's wrath and indignation hath been greater against you ( that would not fall down to worship ) then against many Malefactors and Truce-breakers : but O will not the Lord open their eyes , that they may see , that through the fiery indignation of their wrath and jealousie were kindled seventy times hotter than ever it hath been against any others , yet shall it not be able to consume your Faith , nor to burn that garment wherewith your God hath arrayed you ; would they but see this , I know they would stand Astonished ; yea and fall down in submission to the power of God , in the light of his Son ; to worship him with you , O ye worshippers of the only true God , who can bow to no Imag●… that is formed in the likeness of the true faith , true worship , true Religion , but is it not that which it resembleth , neither Conform to , or obey any Decree , which enjoyneth you to act contrary to the Righteous and Royal Law , which God the Father hath put in your hearts , neither can purchase any freedom or liberty by fraud , guile , Treachery , falshood or deceit ; surely your liberty shall be glorious , your reward shall be great , and your Fame and Renown shall spread among the Godly and upright , who when they hear of your Constancy and Fidelity will be glad and rejoyce therein , and offer sacrifice of Praise unto the Highest on your behalf with me . Wherefore my dearly beloved lift up the heads that droop , and the hands that hang down , yea strengthen the mind that is fee ble , and cheer up the heart that is heavy and sad , for your Redeemer is at hand , and his salvation is very nigh , yet not withstanding his pleasure may be farther to try you that for the future you may be more Precious in his sight , and his delight may be more and more in you ; who above many of the Children of this world have obtained great favour in his sight , O loose not , loose not the same , but rather grow and increase therein ; to the enriching of your souls , with the Coelestial or heavenly Treasure which will remain when that which is uncertain is vanished and gone . I have here , Composed a little Treatise which Consisteth chiefly of a Cloud of witnesses who have been ingaged in the same case , for which you now suffer spoyling of your goods , the external Ruin of some of your families & Estates , the deprivation of your liberties , and what not ? And now through perusing of the same you may behold ( as in a glass ) what the Antient Christians have suffered ; first by the Jews , secondly by the Gentiles or heathen and finally by false Christians ; yet I do believe that the notion of these things to some will be but as the shell to the kernel , or as the chaff to the wheat in comparison of that Internal , sweet joy , comfort , and living refreshment which ( I do not doubt , but that ) many of you plentiously injoy , yea even in the heat of these troublesome and Perilous times . This same Abridgment of Remarkable things which I have found upon Record , I have thought good to Dedicate unto you , in as much as you above many in the nation , are aquainted with the Christian suffering state and condition , who heretofore have been men of sorrows and well acquainted with grief , as by that which followeth will more palpably and evidently appear . Let not the Innocent and simple be offended at it , because it is extracted out of some Ecclesiastical Histories ; For this I say , that many Frivolous Histories which frequently are perused by such as are Prone and inclining to that wisdom and knowledge which is from below , are not to be compared to this ; for they being oft-times Stuffed with forged fables , and lying tales , they stir up the vain , light , frothy minds in people : but the perusing of this which I have here Collected , will rather stir up zeal , love and tenderness to the truth , and such as now suffer for it , as the Antient Christians heretofore have done . Moreover through the viewing over of this , a litteral knowledge may in part be obtained , of the Fruits , Doctrines , Principles and Practises , of the Apostatized Christians , after their degeneration , of their Synods and Counsels , and what they Decreed ; of the temptations , and provocations , which they had ( who retained their integrity ) both from the Heathen and from the false Christians , and how sad and lamentable their conditions were that did not continue faithful : which may serve for examples , to such among you ( beloved ) as are inconstant and of a doubtful mind , let them look upon Origen and hear what he saith in his lamentation after his fall : and let them consider the Faith and patience of such as chuseth rather to die than they would swear , or sacrifice , renounce the faith , or deny their Lord and Master , and therefore were some torn in pieces of wild beasts , some Crucified , some beheaded , some stoned to death , some stifled , some fryed or Rosted , some burned to ashes , some hanged , some brained , some had their eyes pulled out , and the empty place seared with a hot Iron , some were drowned in the Sea , some fettered and famished to death , in noysome Prisons and dungeons : Oh the torments that they endured are hard to be uttered , and that about the exercise of their Conscience and the worship of their God. And truly I must tell you ( O beloved ) that I was constrained to lay those things before you , that if peradventure they might in any wise tend to the Confirming and strengthening of the faith of some , to the forewarning of others of shrinking in the time of tryal , and to the strengthening of the hands of the weak and feeble against their Persecutors ; who also hereby may see what judgment and misery came upon sundry of their Persecuting fore-fathers : so that in my judgment it may be of use not only to you who are persecuted , but also to your oppressors and persecutors ; who now persist in their wickedness and impiety as if they should never come to judgment for the same : well my dearly beloved , be not you discomforted and cast down in your spirits , because the wicked is set up , and the ungodly prospers in his ways , and the workers of iniquity they are counted happy yet it was not thus in the beginning , neither shall it allways so continue ; for the Lord our God in his due time , will strik the hook into the jaw of the Leviathan , so that he shall be Restrained , and the pure and upright in heart shall be delivered out of his paw , and snare , into the glorious liberty of the Children of God : wherefore let none be afraid who are called to follow the lamb in this Notable day , for I am perswaded , that Tribulation , nor Persecution , Exilment nor Banishment , Fire nor Sword , things present nor things to come ( though all these do come ) shall not be able to seperate us from that love which we are made partakers of , in Christ Jesus our Lord , in whom I bid you farewel ; my dearly beloved . A GENERAL EPISTLE FOR Young Schoollars and LITTLE CHILDREN . Dear Children , REmember Your Creator , and the end wherefore you were Created , now in the day , of your Youth , before you grow Old in Sin , and take rooting in corrupt ground of Unighteousness , incline your hearts to Holiness and to the Fear of the Lord , that you may abound in wisdom and knowledge ; learn you to know a tender principle in your hearts , to teach and instruct you to withhold and restrain you from Folly and Wantonness , from frivolous or vain Gaming , and Sporting your selves with idle Toyes , and unprofitable Playes , which do not only strengthen that which is thereunto addicted in your selves , but doth toyle and weary your tender bodies ; And when you sit down at night some times hungry , and often weary , consider then what you have reaped by your Playes , Sports and Pastimes , have you not thereby some time provoked your Tutors , to Wrath and Anger against you for neglecting of your Books and Learning ; have you not also offended and grieved your Parents , by your neglect of your business and imployment , And then you being sencible of your Fault and Transgression , the shew of your Countenance that witnesseth against you , and inwardly you are perplexed and terrified , partly through fear of your Tutors and partly through fear of your Parents , when through your Folly you have procured their Displeasure , and then are you afraid of Chastisement ; now if for the time to come you would be freed from this fear , do that which is good , by being diligent and keeping in the fear of the Lord , and then shall you obtain Praise and Commendation both of your Parents and Tutors . Again ( O Children ) when you are together , whether in Families Schools , or else where , be not Wild , Rude , Brutish , nor provoke not one another to Folly , and Wantonness , but be Sober , Gentle , Meek and Civil , and let the Fear of the Lord be before your eyes , least you sall into Condemnation . And you that are of a Mild , Gentle and Tender Nature , who seel something in your Hearts restraining you from the Evil , which abounds among your fellows ; if you cannot get dominion over it while you are with them , then separate your selves from them at convenient seasons , and pertake not with them in their Wantonness in their . Folly , Plays , Sports and Pastimes , but rather betake your selves to your Books ; or in some retired place , to wait upon the Lord : And if they that be Wild and Wanton through their play and wantonness do get Recreation to their Bodies , you through your stillness and waiting upon the Lord shall get Refreshment to their Souls , in which you shall have joy and pleasure , when they shall be ashamed of their folly and have trouble and sorrow for the same . When I was A School boy , I was for many years as much inclined to wantonness , and play , as my Fellows , though sometime I was enticed and drawn by them into things which I knew then certainly , to be evil , and contrary to the tender principle of God in my Conscience , yet rather than I would be behind them in their wonton childish follies , ( and thereby have come to have been jeered and derided by them ) I chused rather at that time to run with them to the same excess of vanity , though I knew for certain I ought not to have done it , and when for the same I came to be corrected by my Tutor , and judged of the Lord , I was made to confess , that it was just , and that I had justly deserved the same . Afterwards through the mercy and goodness of the Lord I came to be farther Illuminated or enlightned before I left the School ; And come to have a perfect sense of true judgment being set up in my heart , And then I came to be filled with Sorrow and Heaviness , for the loss of my mispent pretious time , and the Sins of my Youth , ( even while I was yet a youth ) were brought exceeding fresh into my remembrance , and became in those daies my great burthen , and withal in those daies my study and learning became also burthensome , and not these alone , but especially the wantonness and rudness , folly and naughtiness of my School fellows , that also became grievous unto me at times , and a dread and fear was upon me , ( when I minded the Lord ) that I durst not run with them to folly and wantonness as I had done before ; So that when they have gone to play , I have retired my self into some private place to ponder upon the things which the Lord put into my heart . And when with a retired mind and upright heart , I came in sincerity to wait upon the Lord , then came my Soul to feel some secret Communion with him , and to receive some Crummes of living Refreshment from him ; and then was I joyful in him at night , whereas formerly I had sorrow and heaviness by reason of my folly and wantonness . But then again at other times , when I neglected waiting upon the Lord in the Light of his Son in my heart , and that I came to be enti●…ed by my School-fellows or some of them to go with them too , or to joyn with them in , or partake with them of one vanity , or another ; And some time rather ▪ then I would displease them ( or one especially unto whom I was then obliged ) I have consen●…ed to their request , and some time I have seemed to be cheerful and merry among them in the time of our pastime , when it was more in Appearance than in my heart , that being smitten , and I inwardly wounded , for my folly and vanity , unto which I had condescended , yet I allowed not of it , nevertheless that which I ( the Light ) hated and would not , that I ( that was born in sin ) did , and ●…mbraced ; and even then a good desire was present with me in my heart , but how to perform it , knew not otherwise then through the Cross ; yet on these daies when I did well through keeping in the fear of the Lord , then was it well with me ; but when I condescended to evil , and was thereby overcome inwardly and outwardly , then was my troubles and sorrow great , and my stripes many , and that in the daies of my youth ; but since , I have seen it to be the everlasting love of God to me . These things I rehearse unto you whereby you may understand how the Lord dealt with me , and how it was with me , while I was yet a Scholar ; to the end that you may somewhat the better know how to behave your selves ( I mean you that are tender , among them that are wild and rude ) in Schools where you are Appointed to learn and to be instructed . Moreover ( dear Children ) I have considered , how that many of you are naturally Inclining to knowledge and understanding in the things which are Laudable , or worthy of praise , among juditious men : And these things which I have here Composed , being worthy not only of Recording , but also of perusing , I have thought them very fit for you to Learn or read at home and at Schools , yea fitter then other writings which are hard to be understood , and beyond your weak Childish Capacity to Comprehend : for the much reading of such deep things , which you can not perceive nor Comprehend , doth rather dull your understanding , then enliven your senses , and rather mitigates your desires , then kindles your inclinations to Reading and Learning : But as for many of those things which I have here published , they are so worthy to be looked into , and the knowledge of them may be so good and profitable , that after you are entred into the reading of them , your desires may be augmented or enlarged , not only to look over part of them , but even to see the end and Conclusion of them ; that henceforth they may be retained by you , in your minds , that when you see things fall out of the same nature in this your age , then you may remember h●…w that many of our Ancestors have suffered and sustained a great Fight of sore Afflictions , And that the same you may Communicate to your Children , that they also may hear of them and Learn them : For Irenaeus in his Epistle to Florinus said , I remember better the things of old , then the Affairs of Late ; for the things we Learn in our Childhood , sink farther into our minds and grow together with us : Euseb. Lib. 5. Ch. 18. Now for your furtherance and profit ( O Little Children ) have I in part taken some what the more time in this matter , that so I might explain and interpret the most hard words I met withal , In this Abridgment ; and that as I found them ; that you might understand them even as you read them ; for I believe there are but few of the School-masters that do teach those Children that do only read English , rightly to understand such hard words when they meet with them in their Lessons , as you may find in this following Treatise explained : And thus may you know my interpretation of them which I have Commonly written in a Parenthesis as for example . Let the whole Clergy mourn ( i. e. Bishops , Priests , Deacons , or the whole number of them that take upon them the Ministry ) Again the Antient Christians were forbidden formerly to hold Conventicles ( i. e. private Assemblies ) or meetings that are small in which there is Plotting and Conspiring against the Powers ; or that are for other evil ends , such are commonly called Conventicles ; These two Letters ( i. e. ) serve for id est , which is as much as to say , that is , likewise , in the margent of the first Part of my Book you may often find Lib. and a certain figure with it as Lib. 4. know ye ( O Little Children ) that Lib. serves for Liber , which by interpretation is a Book as Lib. 4. the forth Book ; And Ch. serves for Chapter ; and such as the figure is , that followes Ch such is the Chapter , as Lib. 4. Ch. 15. that is the fourth Book and fifteenth Chapter . Moreover the use of the Index or Table is this : Suppose you would know something concerning the Christians formerly , whether of their Prosperity , or Sufferings ; Then turn to the Table , which I have placed in the begining of the First Part of my Book , and see for the Letter C , which when you have found , then see in what Book or Chapter that is to be found which you desire to see . And then , and there , with very little trouble , ( when you come to understand my directions aright ) may you find the thing : So that the choicest things in the first part of my book , may you soon find out , by the help of the Index , if your time will not permit you to look through the whole . Yet this ought you to note , that the aforesaid Index serves only to the former part of my book in which some of the things contained in the latter part , are to be found more at Large . And as concerning the Twelve Persecutions which I have here inserted ; they are so exceeding largly Treated on in the Book of Martyrs , that there are but few that will take the pains to look them through , nor not many of the Vulgar or Common sort of people that will , or can well buy them , they being of such high prices : And again they being locked up in Chaines in Steeple-houses , and so in the Custody often times of Persecutors , where you can have little bénefit by them ; therefore was there the more necessity of such an Abridgment as this , which will neither cost much mony to buy it , nor yet very much paines to reàd it . As for the Martyers that have Suffered in our own Nation formerly , I have scarce medled with them , their Sufferings being yet fresh in the remembrance of many , and may yet be brought up fresher into the remembrance of many through the * present lingering Martyrdom , which may become more sharp and bloody if a high hand prevent it not . Wherefore Record , Record , as with a pen of iron , and as with a point of a Diamond , the noble observations and transactions of this Age , which your eyes ( O ye Little Children ) shall see and behold ; let them be told to your Childrens Children . In the mean time ( O you little ones ) mind you the fear of the Lord , and be not you intangled in , or with the snare of Satan , though he would give you all the glory of the world , yea and all that which your eyes in the world can behold , which may as truly now be Accounted Vanity of Vanitis , yea , and all to be concluded to be Vanity , as in the daies of Solomon ; who said that all things under the Sun were vanity , and vexation of Spirit . One thing more must I add , as a very testimony indeed of truth unto you , ( towards whom my bowels yearnes ) and that is this , the sooner that you take up the Cross , the lighter will it be for you , the sooner that you stoop under the yoak , the easier it will be for you , the sooner you imbrace the Truth , the more natural it will become unto you , And the sooner that you forsake the Divel and all his works , together with the world , and the pomp and vanity thereof , the easier it will be for you , and the more blessed and happy will you become : These things as my own experience do I commit unto you , in as much as in the daies of my youth , I obtained great mercy from the hand of my God , through whose unspeakable Love I am at times constrained to intreat , and perswade them that yet are young to learn the fear of the Lord , and the perfect knowledge of his way , into which God Almighty of his infinit love , bring all you whose eyes may see , and hands handle this same book , that every one of you , in your Generation , may become faithful and true witnesses , in your Generation , unto him , who is your Creator , and who created you to serve him in righteousness and true holiness , in the Creation ; therefore , I say again , remember him in the days of your youth , and love him with all your hearts , ( who gives you life and breath , and thorugh whose blessing you obtain food and raiment ) that when your Parents have finished their testimony , and sealed it with their blood ; that then you ( their off spring ) may stand up in the name , strength and power of our God , to the bearing of your faithful testimony to , and for the same blessed Cause , for which many of your dear Parents at this day do suffer ; And if it be the good will and pleasure of our God , to honour any of them with Banishment , or to Crown any of them with Martyrdom ( as he hath done many of his pretious Saints before them ) be you therewith Content , without murmuring against the Lord , or entertaining a revengful spirit in your hearts , And peradventer that you shall ( in your days ) see him repay , to whom vengeance belongs , who hath said unto his seed and off-spring , I will never leave thee , nor forsake thee ; This faithful Creator is he unto whom you must look , and unto whom you must come , then will he not leave you comfortless , though you be deprived of many external comforts , yet behold ( O ye dear little ones ) he hath enough reserved in store for to comfort and refresh you withal ( if you love him and keep his commandments ) yea and all the Comfortless that come unto him , who is said to be A father to the fatherless , A comforter of the comfortless , with whom there is mercy that he may be feared to whose disposing , and protection I commend you , wishing your good success and prosperity in all vertue , and in every goodwork , farewel dear Children ; Your Real and entire Friend W. C. Rotterdam in Holland the 6 of the 3 Mo. 1661. A FATHER'S ADVISE TO HIS CHILD , OR THE MAIDENS BEST ADORNING ; Being a Directory for Youth , Setting forth the greatest Beauty by a Holy Conversation . DEar Child these words which briefly I declare Let them not hang like Jewels in thine ear . But in the secret Closet of thy heart Safe lock 'em up that they may n'er depart . Give first to God the flower of thy Youth Take for thy guide the blessed Word of Truth . Adorn thy self with Grace , prize Wisdom more Than all the Pearls upon the Indian shore . Think not to live still free from grief and sorrow The man that laughs to day may weep to morrow . Nor dream on Joys unmixed ; here below The fragrant Roses on the thorn do grow . Scorn the deluding world , that most bewitches And place thy hope in everlasting riches . Make room for Christ , let not so base a guess As Earth have any lodging in thy breast . Bad company as deadly poyson shun ; Thousands by that are ruin'd and undone . The giddy multitude still go a stray Turn from the broad and chuse the narrow way . Keep Death and Judgment always in thine Eye Non's sit to live , but who are fit to dye . Make use of present time because thou must Shortly take up thy lodging in the dust . 'T is dreadful to behold a settin Sun , And night appearing e're our work be done . Let not thy winged days be spent in vain When gone no gold will call 'em back again . Strive to subdue thy sin when first beginning Custom when once confin'd is strangly winning . Be much at Prayer , it is the begging trade By which true Christians are the richest made . Of meditation get the blessed art And often search thy own deceitful heart . Fret not , nor envy at thy neighbours wealth , Preferment , beauty , Learning , strength or health . Abhor the lying tongue , vile fraud detest , Plain hearted men by Providence are blest . Take heed of Idleness , that cursed nurse And mother of all vice ; ther 's nothing worse . And fly from pride , high hills are barren found But lowly vallies with Christ fruits are crownd . Short sinful pleasures and delights eschue , Eternal Torments are their wages due . I' th race of temperance run and always keep A mean in eating , drinking , and in sleep . Nor costly Garments weare , let men admire Thy person most , and not thy rich attire . Lay treasures that are good up in thy heart Which by discourse , thou wisely mayst impart . To profit others , holy thoughts within Will guide thy tongue , and guard thy lips from sin , Learn to distinguish between faithful friends , And fauning flatterers , who for base ends Will speak thee fair , whose words are soft and oylie And make a shew of friendship to beguile thee . The secrets of thy friend do not disclose , Left in so doing thou resemble those Whose ears are leaking vessels , which contain Nothing , but what 's pour'd in runs out again At the mouth , These fools proclaim themselves unfit For any trust , and to be voyd of wit. If thou resolve to change a single life And hast proposed to become a wife , C●…use then thy husband not for worldly gain , Not for his shape or Air ; these things disdain . If money draw , or thou by lust art lead , Expect no blessing of thy marrage bed . But if the fear of God most excellent , Be thy chief end , then look for true content . Cast off all needless and distrustful care , A little is enough , o're much a snare . Our Journey from our Cradles to our grave Can be but short , no large provision crave . For such conveniences as must be had Confide to God who hath so richly clad The fragrant Meadows , with fresh ' silver show'rs Send down to nurse up tender plants and flowers . He for the chirping Birds provides a nest , And gives each Creature that which feeds 'em best . To him give thanks for mercys which before Thou hadst receiv'd , and that makes way for more , For faults before his face , reprove thy friend But all good deeds behind his back commend . Labour for peace , chuse to contend with none Let reason , with sweet clamours , keep the throne , Treading fierce wrath , and lawless passions down The grace of meekness is the womans crown . Be loving , patient , courteous and kind , In doing these thou'lt praise and honour find , Here on the Earth ; and when all conquering Death Thy body shall desoul , and stop thy Breath ; Upon the golden wings , of faith and love Thy soul shall fly to Paradise above ; When sin , and sorrow shall for ever cease , And there be crown'd with endless joys and peace . Greshon Boate. CATONIS DISTICHA . RUmores fugè , ne incipias novus autor haberi : Nam nulli tacuisse nocet , nocet esse locutam . Shun rumors , least thou beest as th' Author nam'd ; Silence hurts none , but some for words are blamed . Cum rectè vivas , ne cures verha malorum Arbitrii nostri non est quid quisque loquatur . When thou livest well , mind not what lewd folks say : It is not in our power their tongues to sway . Dilige non oegrâ charos pietate parentes Nec matrem offendas , dum vis bonus esse parenti . Thy parents love , the one as well as th' other ; To please thy Father , doe not cross thy Mother . Tranquillis rebus quoe sunt adversa cave to : Rursus in adversis melius sperare memento , When things go well adversity beware ; Again , when things go ill , do not dispair . Veritati adhaereto . Stick to the Truth . THis Historiographer Eusebius is accounted by many , to be a witness unto whom credit may be given ; he was a Bishop of Caesarea , and one that was said to be very studious in the Holy Scripture ; He flourished chiefly under the Emperour Constantinus Magnus , and his Son Constantius , about the Year 316. THE INDEX , Or TABLE . A. ADrian the Emperours remarkable Epistle in the Christians behalf . Lib. 4. Chap. 23. Agbarus Epistle unto Iesus . l. 1. c. 1●… . Antioch Citizens stirred up against the Christians . l. 9. c. 2. Antonius Pius Epistle in the behalf of the Christans . l. 4. c. 13. Apphianus zeal and boldness . l. 8. c. 22. Apollonarius touching Montanus and the False Prophets that then were entred , l. 5. c. 14. 16. 19. Attalus Revelation . l. 5. c. 3. B. BAsilides Courtesie to a Virgin Martyr , how he would not Swear , and so was Beheaded . l. 6. c. 4. Biblis restored again to the Faith in the time of Torment . l. 5. c. 1. Bishops bribed with presents and sums of Money . l. 10. c. 1. Bishops divided about a Lay-mans Preaching . l. 6. c. 19. Blandina Refreshed in her suffering and torments . l. 5. c. 3. C. CHristians Name , dwelling , and foundation . l. 2. c. 17. Christians suffering by Proclamations , or Edicts . l. 4. c. 25. Christians terribly threatned , and some converted by beholding their Innocent sufferings . l. 4. c. 8. Christians prosperity , & also calamity . l. 8. c. 1. Christians were generally summoned to appear at the Idols Temple . l. 8. c. 22. Clements and of his Epistle . l. 3. c. 14. Clements Bishop of Alexandria touching the Scriptures . l. 6. c. 13. Clergy freed from Paying Tax or Tribute . l. 1●… . c. 7. D. DEfinition of a Christian . l. 1. c. 5. Doctrine of Christ approved of by Tiberius , l2 . c. 2. Dioclesians Proclamations against the Christians . l. 8. c. 3. Dionysius Epistle concerning the Martyrs . l. 6. c. 40. Dionysius Epistle to the Romans . l. 4. c. 22. Dionysius Epistle to Novatus . l. 6. c. 44. Dionysius Vision . l. 7. c. 9. Dionysius Fidelity and Constancy in the time of Tryal . l. 7. c. 10. E. EAster and the controversie about that Fast. l. 5. c. 23. Emperors begun to favour the Christians . l. 10. c. 2. Emperours Proclamation concerning Christian Religion . l. 10. c. 2. The Emperour refered the Bishop to the Judges , for them to take acours●… with troublesome Persons . l. 10. c. 6. The Encratits and their Heresie . l. 4. c. 27. F. THe Frenchman's Epistle unto the Church l. 5. c. 1. G. THe Gospel of the Evangelists . l. 3. c. 21. vide l. 3. c. 35. H. HOw Heresie crept into the Church , when persecution ceased . l. 4. c. 6. Hereticks were a slander unto Christian Religion . l. 4. c. 7. Hereticks and False Prophets among the Christians . l. 4. c. 21. Herod was Smitten of an Angel. l. 2. c. 10. I. JAmes was slain with a Sword l. 2. c. 9. The Martyrdom of James the Brother of Jesus . l. 2. c. 9. A History of John the Apostle , and a Young man. l. 3. c. 20. Ignatius his Valourous courage . l. 3. c. 32. Josephus Testimony of Christ. l. 1. c. 12. Justinus the Martyr . l. 4. c. 16 , 17 , 18. The Jews would not allow of Carved Images . l. 2. c. 6. What Irenaeus Wrote concerning the Holy Scriptures . l. 5. c. 8. L. LAw against the Christians l. 5. c. 19. Licinnius cruelty towards the Christians . l. 10. c. 8. M. WHy Mark Wrote his Gospel . l. 2. c. 15. See. l. 3. c. 35. Maximinus Impiety , & Proclamations . l. 6. 8. c. 16 , 17 , 18. Maximinius conquered , his Proclamation and Iudgment . l. 9. c. 2. Money given to Ministers . l. 10. c. 6. N. NEro's persecutions l. 2. c. 25. Nicolas and his Sect. l. 3. c. 26. Novatus beresie and impietie . l. 6. c. 24. O. ORigen's zeale while he was young his L●…vs to the Martyrs , how he sold his Philosophy books . l. 6. c. 2. Origen's Tryall , Fall , and bitter Lamentation . l. 7. c. 1. P. PAulus Samosatenus's heresie . l. 7. c. 19. Persecutions against the Christians . l. 8. c. 6. Persecution suddenly Revived againe against the Christians . l. 8. c. 27. Pilate became his own murtherer . l. 2. c. 7. Plinus secundus the Christians great friend . l. 3. c. 30. Polycarpus's nobility , and , Constancy untill death l. 4. c. 15. Pothinus dyed in prison . l. 5. c. 1. Polycrates of the death of John , and Philip the Apostles . l. 3. c. 28. A Proclamation against the Christians . l. 6. c. 40. Priests sedition among themselves about Tythes . l. 2. c. 20. R. ROman Empire prosperous wh●…le the Christians injoyed their Liberty in it . l. 8. c. 14. S. SAnctus's constancy and Martyrdom . l. 5. c. 1 Concerning the Scriptures . l. 5. c. 28. Sects among the Jews . l. 4. 21. Simeon the Bishops Martyrdom . l. 3. 29. Simon Magus the 〈◊〉 . l. 2. c. 13. The Church of S●…yrna's Epistle to other Churches . l. 4. c. 15. A Synod summoned to Rome . l. 10. c. 5. T. THaddaeus cured King Agbarus but would receive no money for his cure , nor for his preaching . l. 1. c. 14. Theodisia a virgins suffering . l. 8. c. 25. Theudas the soycerer beheaded . l. 2. c. 11. V. VAlerianus was at the first mild and gentle towards the Christians , but afterwards he became exceeding cruell . l. 7. c. 6. Urbanus a cauel persecutor fell into great misery . l. 8. c. 25. Y. YOung and Old were injoynd to Sacrifice unto the Gods of the Heathens . l. 8. c. 27. Hoc genus literarum non cum credendi necessitate , sed cum judicandi libertate legendum est . This kind of Writings is to be read , not with a necessity of believing them , but with a liberty to judge of them . The First BOOK OF EUSEBIUS PAMPHILUS . The Definition of a Christian. EUSEBIUS saith , in his first Book of his Ecclesiastical History , in the fifth Chapter , That he that will express the Name of a Christian , must be such a Man as excelleth through the Knowledge of Christ and his Doctrine , in modesty and righteousness of Mind , in continency ( i. e. chastity ) of Life , in vertuous Fortitude ( i. e. Srength ) and in Confession of sincere Piety ( i. e. Godliness ) towards the one and the only universal God. Of the Martyrdom of John Baptist ; and the Testimony of Josephus touching Christ. In the 12th Chap. of the aforesaid Book , Euseb. speaking of Iohn Baptist , Relates how that when divers flocked together , ( for many greatly delighted in hearing of him ) Herod fearing least that so forcible a Power of persuading , which was with him , should lead the People into a certain Rebellion , he supposed it far better to bereave him of his Life , before any Novelty were by him put in use , than that change , with danger , being come in place , he should repent him and say ; Had I wist . Thus Iohn because of Herod's suspicion was sent toward , and there beheaded . In the same Chapter he repeats what Iosephus wrote of Christ ; saying , there was at that time one Jesus , A wise Man ( if it be lawful to call him a Man ) a worker of Miracles , a Teacher of them that received the Truth with gladness ; he drew after him many , as well of the Jews as Gentiles . This same was Christ ; and though Pilate by the Judgment of the chief Rulers amongst us , delivered him to be Crucified , yet there wanted not them , which from the beginning loved him . Of him the Christian People borrow their Name . The Epistle of King Agbarus unto Iesus Christ. Agbarus Governour of Edessa , unto Jesus the good Saviour shewing himself in Ierusalem , sendeth greeting ; I have heard of thee and thy Cures which thou hast done , without Medicines & Herbes . For as the Report goeth , thou makest the Blind to see , the Lame to go , the Lepers thou cleansest , foul Spirits and Devils thou castest out ; the long diseased thou restorest to Health , and raisest the Dead to Life . When that I heard these things of thee , I imagined with my self one of these two things , either that thou art God come from Heaven , and dost these things , or the Son of God that bringest such things to pass ; wherefore by these my Letters I beseech thee to take the pains to come unto me , and that thou wilt cure this my grievous Malady ( i. e. Disease or Sickness ) wherewith I am sore vexed : I have heard moreover , that the Jews murmur against thee , and go about to mischief thee , I have here a little City and an Honest , which will suffice us both . The Epistle of Christ unto Agbarus . Agbarus , blest art thou , because thou hast believed in me , when thou sawest me not ; for it is written of me , that they which see me shall not believe in me , that they which see me not , may believe and be saved . Concerning that that thou wrotest unto me , that I should come unto thee ; I let thee understand that all things touching my Message are here to be fulfilled , and after the fulfilling thereof , I am to return again unto him that sent me ; but after my Assumption ( i. e. taking up ) I will send one of my Disciples unto thee , which shall cure thy Malady , and restore Life to thee , and them that be with thee . Unto these Epistles there was a Narration added in the Syrian Tongue , which sheweth how that after Jesus Ascention , there was one of his Disciples sent to the City where Agbarus resided , and when the King heard of him , he sent for him ; and when Thaddaeus the Disciple , and one of the 70 heard the Message , he said , I go , for it is for his sake that I am sent thus mightily to work : And when he was come to the King , he asked him , saying , Art thou of Truth a Disciple of Jesus the Son of God , which made me this Promise ; I will send unto thee one of my Disciples , which shall cure thy Disease , and shall shew Life unto thee and all thine ? To whom Thaddaeus made Answer , because thou hast greatly believed in the Lord Jesus which sent me , therefore am I sent unto thee ; but in case that thou believest in him as yet , thy hearty Petitions according unto thy Faith thou shalt obtain . To whom Agbarus said , I have continued so believing in him , that I could have found in my Heart , mightily to destroy the Jews which Crucified him , were not the Roman Empire a lett unto my purpose . Thad . said again , our Lord and God Jesus Christ , fulfilled the Will of his Father , which being finished he is ascended unto him . Agb. Answered , and I have believed in him and in his Father : To whom Thad . replies ; therefore in the Name of the same Lord ●…esu I lay my Hand upon thee , which when he had done he was forthwith cured of his Malady , and delivered of the Pain that pressed him sore . Agbarus marvelled at this , that even as it was reported to him of Jesu , so in Truth by his Disciple and Apostle Thad . without Apothecary Stuff , and vertue of Herbs , he was cured with many more : So afterwards Agb , being desirous to know many things concerning Christ , he Commanded his Citizens to be gathered together to hear the Sermon of Thaddaeus , which being ended the King charged that Gold coined , and uncoined should be given him ; but he received it not , saying , In so much that we have forsaken our own ; How can we receive other Mens ? The Second BOOK OF EUSEBIUS . Tiberius approved of the Doctrine of Christ , but so did not the Senate . THE Emperour Tiberus , would have had Christ Canonized in the Number of the Gods , in whose time the Christian Name was spread abroad in the World ; and when this Doctrine was signified to him , he communicated the same unto the Senate , declaring withal that this Doctrine pleased him right well ; but the Senate rejected it , because they had not allowed the same ; but he persevered in his Opinion , threatning them Death that would accuse the Christians . The Jews would not allow of carved Images . The Jews formerly judged it an hainous Offence , that any carved Image should be erected in the City , yea so great was their Indignation against Pictures , that upon a certain time when the Pictures of Caesar were conveyed by Night into Jerusalem , they that were nearest unto them , at the sight thereof , when the Day appeared , stamped them with their Feet , as if they had been abrogated Laws ( i. e. Laws abolished or disannulled ) . The Death of Pilate . Pilate that was President in the time of Christ under Cajus , fell into such misery , that necessity constrained him to use Violence upon himself , so that he became his own Murtherer . Of the Martyrdom of James the Apostle . When King Herod stretched forth his Hand to vex certain of the Church , he slew James the Brother of John with the Sword ; and it is recorded , that he which drew him before the Tribunal-Seat , when he saw that he would willingly suffer Martyrdom , was therewith moved , and voluntarily confessed himself to be a Christian ; then were they both brought together , but he in the way requested James the Apostle to pardon him , which after he had paused a little upon the matter , turning unto him , answered , Peace be unto thee , and kissed him ; and so they were both beheaded together . How Herod was smitten . Upon a certain time King Herod put on a Silver Robe wonderfully wrought , which yielded so gorgeous a Glistering to the Eye , that the shining thereof seemed terrible , and intollerable ( almost ) to the Beholders : Flatterers forthwith , one one thing , and another another thing , bolt out such Sentences , as turned , in the end , to his Confusion , and saluting him as God , they added therewith all , be gracious ; for though hitherto we have feared thee as Man , yet henceforth we confess thee to be above all mortal Nature . These things the King rebuked not , neither repelled this impious flattery ; but after he was smote of an Angel , and then he said , I which seemed to you a God , and was saluted Immortal , am now constrained to end the race of this Life : For we have lived not miserably , but in that prosperous Estate , which is termed blessed . Of Theudas the Sorcorer . There was a certain Sorcerer named Theudas ( of whom the Scripture makes mention Acts 5. ) who perswaded a great Multitude to follow him unto the River Jordan , bringing with them their whole Substance ; for he reported himself to be a Prophet , and that at his Commandment the Rivers should divide it self , parting in the midst , yielding unto them free Passage through ; and in so saying , he seduced many who afterwards were suppressed , and Theudas being taken was Beheaded , and his Head was brought to Jerusalem . Of Simon Magus . Simon Magus , was esteemed and accounted in the City of Rome for a God , and honoured as a God , with a Picture between two Bridges upon the River Tibris , having this Roman Superscription , Simoni Deo Sancto ; to Simon the holy God ; and in manner all the Samaritans , and certain also of other Nations did worship him , acknowledging him for the chief God ; he is said to have been the first Author of Heresie ; they that have followed his Heresie , have much overflowed in Filthiness , and Obscenity ( i. e. silthy Talk ) for it is said of them , that whatsoever may be imagined more foul than any Filthiness , the same hath their damnable Heresie surpassed , and poor wretched Women they have deluded , with a heap of all kind of Evils . Of the Gospel written by S. Mark. It is said that the Romans were not satisfied with hearing Peter once , nor yet sufficed with the unwritten Doctrine that he had delivered ; and therefore did they injoyn S. Mark ( whose Gospel is now spread abroad ) that he would leave in writing unto them the Doctrine , which they had received by Preaching , neither ceased they until they had perswaded him , and so given an occasion of the Gospel to be written , which is now after Mark. What the Christians were called . The Christians were called Worshippers , either because like cunning Physitians they cured and heald such as came unto them of their malicious Passions , or that religiously they Worshipped the Celestial God-head with pure and sincere worship ; it is said they renounced their Substance , and that they which professed Philosophy abandoned ( that is , forsook or cast of ) their own proper Goods , and severed themselves from all the Cares of this Life : And forsook the Cities , and lived solitary in Fields and Gardens . Further ( he saith ) they did contemplate ( that is , behold in their Minds , or think upon ) not only Divine things , but they made grave Canticles , or Songs and Hymns unto God , &c. Moreover , saith he , they placed Continency ( that is , Chastity ) in the Mind , as a certain Foundation ; next they built there upon other Vertues . And among them there were divers elderly Virgins to be found , who despised corporal Lust , &c. What Sedition was among the Priests about Tythes . The aforesaid Eusebius relates something out of Josephus concerning a Dissention that was between the High-Priests and the Inferior-Priests , and chief of the People at Jerusalem ; they skirmished among themselves , saith he , they vexed one another , they slinged one at another ; yea so Impudent and past all Shame , saith he , were the High-Priests become , that they stuck not to send and take away from the Barn-floors the Tythes due unto the Inferior-Priests ; so that in the end it fell out , that the Priests were seen to perish for Poverty . Of the Martyrdom of James , who was called the Brother of Jesus . James the Brother of Christ , was termed a just and perfect Man ; it is said that he took in hand the Government of the Church after the Apostles ; and when many of the Princes were perswaded , there arose a Tumult of the Jews , Scribes and Pharisees , saying , it is very dangerous least the whole People look after this Jesus , as though he were Christ. And being gathered together , they said to James , We pray thee stay this People , for they err in Jesu , as though he were the true Christ ; we pray thee perswade this People concerning Jesu , for we all obey thee , yea we and all the People testifie of thee , that thou art just , and respectest not the person of any Man ; stand therefore upon the ●…innacle of the Temple , that thou mayest be seen aloft , and that thy word may be heard plainly of all the People . The aforesaid Scribes and Pharisees placed James upon the Pinnacle of the Temple , and shouted to him and said , thou just Man , at whose Commandment we are all here : In somuch as this People is seduced after Jesus who was Crucified , declare unto us which is the Door , or Way of Jesus Crucified ? And he answered , with a loud Voice , Why ask ye me of Jesus the Son of Man , when as he sitteth at the right Hand in the great Power in Heaven , &c. When as he had perswaded many , so that they glorified God at the Testimony of James , and said Hosanna , ( i. e. Save now I beseech thee ) in the highest to the Son of David . Then the Scribes and Pharise●…s said among themselves , We have done very ill in causing such a Testimony of Jesus to be brought forth ; but let us climb up and take him , to the end that the People may be stricken with fear , and so may be brought to renounce his Faith ; and they shouted , saying , O , O! And the just also is seduced ; so they climbed up , and threw Justus down headlong , saying , Let us stone James Justus ; and they begun to throw Stones at him ; for after his fall he was not fully dead . And he fell upon his Knees , saying , I beseech thee Lord God and Father , forgive them for they wote not what they do . And as they were a stoning of him , one of the Priests , the Son of Rechab , the Son of Charabim , whose Testimony is in Ieremy the Prophet , cryed out , Cease , wh●…t do you , this just Man prayeth for you ? And one of them that were present , taking a Fullers ●…b , stroke Iustus on the Head and brained him , and so he suffered Martyrdom . Of Nero's Persecution and Wickedness . It is Recorded of Nero the Emperor , before whom Paul appeared , that he was so wicked that he tormented his own Mother with divers kinds of Death , his Bretheren , his Wife , and many of his nearest Kinsfolks , as if they had been Enemies , and deadly Foes unto him . He was counted the first Enemy , of all the Emperors , unto the Service of God ; yea some boasted and said , They which knew him , may easily perceive that this our Doctrine had never been condemned by Nero , had it not been passing good : It is written that Paul was beheaded , and Peter crucified of him at Rome . The Third BOOK OF EUSEBIUS . Of Clemens and his Epistle which was read in Churches . WHen Anacletus had been Bishop of Rome twelve years , Clemens succeeded , whom Paul , writing to the Philippians , calleth his fellow Labourer , when he saith : with Clemens and the rest of my fellow Labourers , whose Names are written in the book of life ; One undoubted Epistle there is of his extant , both worthy and notable , the which he wrote from Rome unto Corinth , when sedition was raised among the Corinthians ; the same Epistle we have known to have been read publickly in many Churches , both of old , and among us also ; at that time there was raised a sedition among the Corinthians . An History of John the Apostle and a Young-man . Ensebius hath a certain relation of a passage concerning the Apostle Iohn , in the 20 Ch. of his third Book there he sheweth ; how that when Iohn was come unto a certain City , and among other things he having recreated the Brethren ; He beheld a young man of A goodly body , gracious face , fervent mind , whom he Committed unto him that was Appointed chief over all the Bishops , saying , I Commend this young man unto thy Custody , with an earnest desire as Christ and the Church can bear me witness ; so Iohn returned to Ephesus . But in process of time , this young man became very dissolute ( i. e. wanton , loose , or given to much vain pleasure ) and perniciously accompanyed himself with them of his own years , that were idle , dissolute , and acquainted with ill behaviour ; First , they brought him to sumptuous banquets , next they guided him in the night to steal and to rob , so after he forsook the right way , he brought himselfe unto a bottomeless pit of all misorder and outrage : And a rout of Thieves being gathered together he became a most violent Captain of Thieves wholly bent to slaughter , and murther , and extreame cruelty . In the mean while ( necessity so constraining ) the Bishop sent for Iohn ; he , when he had ended and finished the cause of his coming ; Go to ( saith he ) O Bishop restore unto us thy charge which I and Christ have committed unto thy Custody , the Church whereof thou art head bearing witness . The Bishop at the first was Amazed , supposing some deceit to be wrought touching money , which he had not received , yet was he not able to Answer them for that he had it not ; But when Iohn had said , I require the young man and the Soul of our Brother ; then the Elder looking down with a heavy Countenance sobbing and sighing said : he is dead . To whom Iohn said ; How ? and by what kind of death ? he Answered he is dead to God , for he is become wicked , and pernicious , and to be short a Thief for he keepeth this mountain together with his Associates ; the Apostle then rending his Garment , and beating his head with sorrow , said , I have left a wise keeper of our Brothers Soul ; prepare me a horse and let me have a guide . He hastened and rode in post , being come unto the place appointed he is straight wayes taken of the thievish watch , he neither fled nor resisted , but exclaimed : for this purpose came I hither , ( said he ) bring me unto your Captain ; who in the mean time as he was Armed beheld him coming , but as soon as he saw his face and knew it was Iohn , he was stricken with shame , and fled away : The old man with might pursued him , and cryed , my Son why flyest thou from thy Father Unarmed and Old ? O Son tender my cause , be not afraid , as yet there remaineth hope of Salvation : I will undertake for thee with Christ , I will die for thee , if need be , as Christ did for us , I will hazard my Soul for thine ; trust to me , Christ sent me . But he hearing this , first stood still casting his Countenance to the Ground , next shook of his Armour , anon trembled for fear , and wept bitterly . He embraced the old man , and coming unto him , answered as well as he could for weeping : So afterwards the Apostle brought him unto the Church again . Concerning the Writing of the Gospel . It is reported that Matthew and John were Constrained to write their Gospels , for Matthew when he had Preached unto the Hebrews , and passing unto other People , wrote his Gospel in his Country Language , supplying by Writing in his absence , that which was desired in his presence . When Mark and Luke had Published their Gospels , John ( say they ) in all that space , Preached without writing , but at length was moved to write for this Cause . It is reported , that when the Books of the three Evangelists were much spread , and coming unto Iohns hands he allowed of them , and yielded of them a true Testimony , wishing that the Declaration of such things had been Printed in their Books which were done at the first Preaching of Christ. Iohn passeth over with silence the Genealogy ( i. e. of the Birth or Pedigree ) of our Saviour according unto the flesh , being before amply laid down by Matthew and Luke , and beginning with his Divinity reserved of the Holy Ghost for him as the Mightier : The cause why Mark wrote his Gospel we have declared before : And Luke in the beginning of his History , sheweth the occasion of his writing , signifying , that divers now had already imployed their diligent care , to the setting forth of such things as he was fully perswaded of , necessarily delivering us from the doubtful opinion of others , when by his Gospel he declareth unto us , the sure and certain Narration of such things , whereof he had received the Truth sufficiently . Concerning the Books of the New Testament . It shall also be Convenient ( saith Easebins ) if in this place we Collect briefly the Books of the New Testament ; In the first place must be set the fourfold writings of the Evangelists , next the Acts of the Apostles ; then the Epistles of Paul are to be added , after these the first of Iohn and that of Peter , which are Authentick ( that is , undeniable or approved of all ) Lastly , if you please , the Revelation of Iohn , all these are received for undoubted . The Books which are gainsaid , though well known unto many are these , the Epistle of Iames , the Epistle of Iude , the later of Peter , the second and third of Iohn : whether they were Iohn the Evangelists , or some others of the same name . Divers do number the Gospel to the Hebrews among them that were disallowed , which was used especially of them , which received Christ of the Hebrews . Of Nicolas and his Sect. Concerning Nieolas of whom the Revelation of Iohn makes mention , it is Written of him , that he was one of the D●…acons Ordained , together with Stephen , by the Apostles to Minister unto the Poor , but thus it is Written of him ; This Nicolas having a Beautiful Woman to his Wife , after the Ascention of our Saviour , was accused of Jealousie , and to clear himself of that Crime , he brought forth his Wife and permitted him that listed to Marry her . But his followers say that their doing is agreeable with that saying ; that is , the Flesh is to be Bridled : And so following that doing and saying without all discretion , they Sin without all shame , in filthy Fornication . Concerning Iohn , and Philip with his Daughters , it was wrote thus by Policrates unto the Bishop of Rome , for in Asia ( said he ) the great Founders of Christian Religion died , who shall rise the last day , at the coming of the Lord when he shall come from Heaven with Glory to gather all the Saints ; Philip , one of the twelve Apostles was Buryed at Hierapolis , and two of his Daughters , which led their Lives in Virginity ; And Iohn who leaned on the Breast of our Saviour rested at Ephesus . The Martyrdom of Simeon the Bishop . Simeon the second Bishop of Ierusalem , being accused for being a Christian , was scourged several days , and when he was a Hundred and Twenty years Old , he suffered Martyrdom , Anno Dom. 110. It is reported , that unto those times the Church of God remained a Pure and Uncorrupted Virgin , for such as endeavoured to corrupt the perfect Rule , and the Sound Preaching of the Word ( if then there were any such ) hid themselves unto that time in some secret and obscure place , but after that the sacred Company of the Apostles , was worn out and come to an end , and that Generation was wholly spent , which by special Favour had heard with their Ears , the Heavenly Wisdom of the Son of God , then the Conspiracy of detestable Error through deceipt of such as delivered strange Doctrine , took rooting . And because that not one of the Apostles survived , they Published boldly with all might possible , the Doctrine of Falsehood , and Impugned , ( that is , resisted or assaulted ) the open , manifest , known Truth . How. Plinius Secundus wrote to the Emperour in the Christians behalf . Under Trajan the Emperour there was a grievous Persecution of the Christians , and it seems that Plinius Secundus , a notable president , was stirred up to write unto the Emperour in the Christians behalf , who wrote as followeth , saying , That he found nothing in them that was Impious or Wicked , but that they refused the Worship ing of Images , signifying this withal , that the manner of the Christians was to rise before day , to Celebrate Christ as God , and to the end their Discipline might strictly be observed , they forbid sheding of Blood , Adultery , Fraud , Trayterous dealing , and such like . And for answer hereunto , the Emperour wrote again , That there should be no Inquisition for Christians , but if they were met with , they should be Punished . Through which meanes the grievous Persecution was somewhat qualified , yet nevertheless there was scope enough left for such as were willing to Afflict them . Concerning Ignatius his Valour and Courage . It is reported that one Ignatius , Bishop of Antioch , was sent from Syria to Rome ( for the Confession of his Faith ) to be Food for Wild Beasts , who passing through Asia , curiously Guarded with a great Troop of Keepers , confirmed the Congregations throughout every City where he came , with Preaching the Word of God , and Wholsome Exhortations , and specially giving charge to avoid the Heresies lately sprung and at that time overflowing , &c. And in his Journey he wrot unto several Churches ; saying I strive with beasts by Sea , by Land , nights and days , fettered among ten I eopards , ( that is a band of Souldiers ) And the more they receive , the worse they become . I thus exercised with their Injuryes , am the more Instructed , yet hereby am I not justified . Now do I begin to be a Diciple , I weigh neither visible nor Invisible things , so that I gaine Christ , let Fire , Gallowes , Violence of Beasts , bruising of the Bones , Racking of the Members , stamping of the whole Body , and all the Plagues invented by the mischief of Satan light upon me , so that I win Christ-Jesus : This he wrot from Syria to the Churches . Concerning Mark the Evangelist . Eusebius rehearseth one thing touching Mark the Evangelist , as followeth : The elder ( meaning Iohn ) said : Mark the Interpreter of Peter , look what he remembred , that diligently he wrot , not in that order , in which the Lord spake and did them , neither was he the hearer , and follower of the Lord , but of Peter , who delivered his Doctrine , not by way of Exposition , but as necessity constrained ; so that Mark offended nothing in that he wrote , as he had before committed to Memory . Of this one thing was he fearful , in omitting nothing of that he had heard , and in delivering that was false . Concerning Matthew it is thus written ; Matthew wrote his Book in the Hebrew Tongue , which every one after his skili Interpreted by Allegations . The Fourth BOOK OF EUSEBIUS . When Heresie crept into the Church . WHen Persecution ceased then Heresie begun to spring apace among the Christians , among whom Iuglers and Imp●…stors crept in as Euseb. relates , who bear the same Name and Title , and in shew professed the same Doctrine with them , thereby the sooner to insnare the Faithful in the slippery way of Perdition , and under pretence of reducing them to the Faith , over-whelmed them in the Whirl-pool , and deep Dungeon of Damnation . What a slander Hereticks were unto Christian Religion . Eusebius shews , how that some Hereticks taught , how that they that would attain unto the Perfection of their Mysteries , or rather abominable Devices , they were to work such Facts though they were never so filthy , otherwise they could not overcome the secular ( i. e. worldly Potentates ) unless every one played his part after the secret Operation . And through the subtilty of Satan came many thereby to be seduced , and great occasion was given to the Infidels to blaspheme against the divine Doctrine , and a great slander came to be spread , in that the Fame of them was bruted abroad throughout Christendom ; and by this means it fell out often , that the Infidels of those times conceived a wicked , absurd , and shameful Opinion of the Christians , saying , That they used the unlawful Company of Mothers and Sisters , and that they fed upon the tender Infants and Sucklings . How the Christians were threatned , and how some were converted by beholding their innocent Sufferings . In the Judaical Wars it was commanded that the Christians should be grievously punished , except they would renounce Christ and blaspheme God , but some were Converted , by beholding the patient and innocent Suffering of the Christians , from Paganism to Piety , as one said ; for my self , saith he , delighted with the Doctrine of Plato , hearing that the Christians were led captive , neither fearing Death , nor any Torments which are accounted terrible . I thought it could not be , that this kind of Men were subject unto Malice , and set on Pleasure ; for what voluptuous Person , or intemperate , or delighted with devouring of Man's Flesh , can so imbrace Death , that he be deprived of his desire , and not rather endeavour that this may always last , that he be able to deceive Princes , and not betray himself to death . Moreover Iustinus writeth how that Adrianus receiving Letters from a noble President , signifying in the behalf of the Christians , That it was very injurious , that for no Crime but only at the cut-cry of the People , they should be brought and Executed . An Epistle of Adrian the Emperor , who ordered that no Christians should be accused neither suffer without just Cause . Unto M. F. Proconsul of Asia , Adrian sendeth greeting ; I received an Epistle from S. G ▪ thy Predecessor ; the occasion whereof I cannot with silence leave untouched , least that thereby Men be troubled , and a gap left open to the malice of Sycophants ( that is , Talebearers ) wherefore , if your Provincials can prove ought against the Christians , whereof they charge them , and justifie it before the Bar , let them proceed on , and not appeach ( that is , accuse or bewray ) them only for the name , with making out-cryes against them : For it is very expedient that if any be disposed to accuse , the accusation be thoroughly known of you and siftod ; therefore if any accuse the Christians , that they transgress the Laws , see that you judge and punish according to the quality of the Offence : But in plain words , if any upon spite or malice in way of Cavillation complain against them , see you chastise him for his Malice , and punish him with Revengment . Antoninus Pius Epistle in the behalf of the Christians . The Emperor Caesar Marcus , &c. sendeth greeting unto the Commons of Asia ; I know , saith he , the Gods are careful to discover hurtful Persons ; for they punish such as will not worship them more grievously than ye do those whom ye bring in trouble , confirming that Opinion which they conceive of you to be wicked and ungodly Men. It is their desire in Gods Quarrel rather to die than to live ; so that they become Conquerors , yielding their lives unto the Death rather than to obey your Edicts : It shall seem very necessary to admonish you of the Earth-Quake , which have and do happen among us , that being therewith moved , you may compare our Estate with theirs . They have more Confidence to God-wards than you have : you during the time of your Ignorance , despise other Gods , contemn the Religion of the Immortal God , Banish the Christians which Worship him and Persecute them unto Death ; In the behalf of these men , many of the Provincial Presidents have Written heretofore unto our Father of Famous Memory , whom he Answered in Writing again ▪ that they were not to be longer molested , unless they had practised Treason aganst the Roman Empire . And many have given notice unto us of the same Matter , whom we answered as our Father did before us ; If any therefore hereafter be found thus busied in other Mens affairs , we command that the accused be absolute and free , tho he be found such an one , I mean faulty , and that the accuser be grievously Punished . This Edi●…t was Proclaimed at Ephesus in the hearing of that great Assembly of Asia . An Extract out of the Epistle of the Church of Smyrna , unto all the Congregations of the Holy Catholick Church throughout Pontus ; Mercy Peace and the Love of God the Father , and of our Lord Jesus Christ be multiplied . We have written unto you Brethren , of such as suffered Martyrdom ; The beholders of them were amazed , seeing their Flesh rent with Scourges , even unto the Inner Veins and Sinews , so that the most secret Entrails of their Bodies , their Bowels and inward Privities were piteously to be seen ; beholding again the sharp Shells of Sea-fish , and pibble Stones strowed under the Martyrs Backs and bruised Bodies , with every kind of Torment that could be devised ; last of all they were thrown to be torn in pieces , and devoured of Wild Beasts . But there was a certain Phrygian , by Name Quintus , that trembled at the fierce Rage of the terrible Beasts , and shrinked at the sight of their grim Visage , and betrayed his own safety with slackness of Courage ; for the same Epistle testifieth of him , that he personally appeared , together with the rest before the Bar , more of rashness than of any Religion ; and being taken he publickly professed , That none ought to intrude himself among such Men without good Devotion , neither to intermeddle in matters wherewith he hath not to do . The same Chapters sheweth how that after Polycarpus was apprehended , he was brought to the City upon an Ass on the great Sabbath day : And a Justice of Peace , with his Father , meeting him , they received him into their Chariot , and perswaded him , saying , What harm is it to say , Lord Caesar , to sacrifice and so be saved ? At the first he answered nothing ; but when they urged him he said , I will not condescend unto your Counsel . They perceiving he would not be perswaded , gave him very rough Language , and tumbled him down out of the Wagon , and afterwards he was brought upon the Theatre , or Stage ; and when the Multitude saw him they were in a great Rage : The Proconsul , or Deputy-Counsel , demanded of him whether he were that Polycarpus , beckning that he should deny it , and saying , Tender thy Years , with such like perswasions , Swear by the fortune of Caesar ; repent thee of that is past , say , Remove the Wicked . But Polycarpus beholding with unmoveable Countenance the Multitude round about the Stage , pointing with the Hand Sighing , and looking up to Heaven , said , Remove O Lord these Wicked : When the Proconsul urged and said , Swear , and I will let thee go ; Blaspheme and defie Christ : Polycarpus answered , fourscore and six Years have I served him , neither hath he ever offended me in any thing ; And how can I revile my King which hath thus kept me ? The Proconsul still urged him , and said , Swear by the Fortune of Caesar. To whom Polycarpus said , if thou requirest this vain Glory , that I protest the Fortune of Caesar , as thou sayest , feigning thou knowest me not who I am , hear freely , I am a Christian ; and if thou desire to know the Doctrine of Christianity , appoint the Day and thou shalt hear it . Afterwards the Proconsul said , I have Wild Beasts to devour thee , unless thou repent ; Polycarpus answered , bring them forth , For it is determined among us not to pass from the better unto the worse by Repentance ; but we count it a thing commendable to turn from the thing that is evil , to that which is good and just . Again the Proconsul said , I will quiet thee with Fire , if thou regard not the Beasts nor repent : To whom Polycarpus answered , Thou threatnest Fire for an Hour , which lasteth a while and quickly is quenched ; but thou art ignorant of the everlasting Fire at the Day of Iudgment , and endless Torments reserved for the Wicked : But what lingerest thou ? Dispatch as it pleaseth thee . So the Proconsul being amazed , commanded the Beadle , in the midst of the Theatre , thrice to cry , Polycarpus confesseth himself a Christian. At which saying , the Multitude both of the Jews and Gentiles inhabiting Smyrna , shouted with a great Rage , this is that Doctor of Asia , the Father of the Christians , the overthrower of our Gods , who hath taught many that our Gods are not to be adored : And they craved of the President , that he would let loose a Lion to devour him ; and when he would not do that , then they cryed with one Voice , that Polycarpus should be burned quick . And in a short while all things necessarily required for the Execution were applyed . And when as they would have nailed him to the Stake , he said , Nay suffer me even as I am , for he that gave me patience to abide this Fire , will give me also an unmoveable mind to persevere within the fiery Pale , without your Provision in fastning my Body with Nails . Cencerning the Expressions of Justinus the Martyr . Iustinus ( who Reprehended , or reproved the Philosophers , as Gluttonous and Deceiptful Persons ) was by the Malicious means of Crescens the Philosopher Martyred , which he foresaw and signified in his Apology ( i. e. defence , or speech ) in these words : I look for no other thing then this ( said he ) that I be betrayed by some one of them called Philosophers : It is not indeed requisite to call him a Philosopher , which ignorantly reporteth that the Christians are Impicus and Irregulous , to the end he may please and flatter such , as are overshadowed with the mist of Errour and Darkness , for if he Impugne or resist the Doctrine of the Christians , having neither read nor known the same , then is he full of Malice , and far worse than Idiots ( i. e. Fools ) that sometime beware they reason not of unknown matters , least they speak falsly : or if he hath read them , he understandeth not the Mistery and Majestical meaning thereof : or if he do understand them , he doth this , that he be not taken for such an one , and then is he again far more Wicked and Spiteful , the Bondslave of vain Glory and Brutish fear . What Justinus Reehearsed in his Apology . The aforesaid Iustinus makes mention of a certain Woman , that had been given unto Lasciviousness and Lewdness , but when she learned the Doctrine of Christ , she repented of her former Life , and Imbraced Chastity , and she exhorted her Husband likewise to repent , but he continuing still in his former Lewdness by his unlawful actions alienated his Wife from him : for she said that it was thence forth unlawful for her to use company at Bed and Board with that Man , who contrary to the law of Nature , beyond all right and reason sought means to satisfie his filthy Lusts , and therefore would she have been divorced from him : But through the Perswasion of her Friends , who counselled her , a little while quietly to live together , that there was yet hope at length of his repentance , she revoked her Sentence , changed her Mind , refrained her self , and continued with him in Wedlock ; but he accused her for being a Christian ; but having no other Colour nor Cloak to accuse her , his Malice turned against Ptolomaeus who instructed his Wife in the Christian Faith ; and after he had suffered much in Prison , he was examined whether he was a Christian , or no ? whose Conscience bearing him witness of no Crime , but in a just Cause , confessed that he had preached the true and heavenly Doctrine of Christ. For he which denieth himself to be that he is , either condemneth that which is in him , by denial , or knowing himself unworthy and estranged from the matter , refuseth to confess ; whereof neither is found in a true Christian ; and when Urbitius commanded that he should be brought forth : one Lucius ( that was also a Christian ) seeing the Sentence given contrary to all reason , said to Urbitius , what reason is it ( O Urbitius ) that thou shouldst condemn this Man for confessing the Name of Christ , which hath comitted neither Adultery , neither Fornication , neither Man-slaughter , neither Theft , neither Robbery neither any wicked Offence , that he may justly be charged withal ? Urbitius answered nothing to these things , but said to Lucius , and thou seemest to me to be such a one : Lucius answered , I am so ; and he commanded him to be brought forthwith to the place of execution . Of the spite that was in the Jews . The aforementioned Iustinus wrote a Dialogue ( i. e. a Communication betwixt two or more ) against the Jews , wherein he declared their spite against the Doctrine of Christ , saying , you have not only hardned your selves from repentance , but have sent chosen Men from Ierusalem , which should pass throughout the World , and pronounce that there was a certain Christian Heresie sprung up ▪ slandering us , as the rest do which know us not , so that hereby you proved your selves Authors of Falshood ; not only to your own People , but to all other Nations : He writeth also that unto his time the Gift of Prophecy flourished in the Church . Of Hereticks among the Christians , and Sects among the Jews . Egesippus wrote , how that after Iacobus Iustus was martyred , in such sort as Christ himself was put to death : his Uncle Simon Cleophas was chosen Bishop , and then they called the Church a pure Virgin ; for , as yet ( saith he ) the Devil had not sown there any corrupt Seed of False Doctrine . But Thebulis , because that he was not chosen Bishop , went about to corrupt the same , being one of the Seven Hereticks among the People : He writes of many more Hereticks , as of Simon , ●…cobius , Dosithaeus , Gortaeus , Machotaei , Menend●…anises , Carpocratians , Valetinians , Basilidians , and Saturnians , whereof every one ( saith he ) hath set abroach a proper and a several Opinion . Of these ( saith he further ) sprang the false Christs , the false Prophets , the false Apostles , rending asunder the Church with their false Doctrine , directed against God and Christ ; The same Author describeth likewise the old Heresies of the Jews , saying , there were in the time of the Circumcision sundry Sects among the Children of Israel , varying in Opinions , and set opposite against the Tribe of Iudah and Christ ; namely these , the Esseans , the Galileans , the Hemerobaptists , the Masbotheans , the Samaritans , the Sadducees , and Pharisees . And by Occasion the aforesaid Egesippus reasoning of the Scriptures called Apocrypha , that is , hidden , doubtful , or unknown , he said that in his time , divers of them were published by Hereticks , that is , such as make choice , of themselves , what points of Religion they will believe , and what they will not . Of Dionysius Epistle to the Romans . Moreover there remaineth an Epistle of Dionysius , Bishop of Corinth , unto the Romans , as Eusebius saith , wherein it is thus written ; It hath been your accustomed manner , saith he , even from the beginning , diversly to benefit all the Brethren , and to send Relief throughout the City , supplying the Want of the Poor , by refreshing them in this sort , and especially the Want of the Brethren appointed for slavish Drudgery and digging of Metals . The same Author reporteth of his own Epistles , that they were patched and corrupted ; in these Words , When I was entreated of the Brethren to write , I wrote certain Epistles , but the Messengers of Satan have sown them with Tares , pulling away some things , and putting to other some . For whom Condemnation is laid up . No marvel then ( saith he ) though some endeavour to corrupt the sacred Scriptures of God , whenas they went about to counterfeit such Writings of so small Authority . Concerning the Christians Sufferings . Melito , the Bishop of Sardis , in his Apology to the Emperour , reporteth some of the things practised against the Christians , writing thus ; The godly People were grieved by reason of new Edicts , which were published throughout Asia , and never before practised , now suffer Persecution . For impudent Sycophants , ( that is , Tale-bearers or Slanderers , ) and greedy Gapers after other Mens Goods , having gotten Occasion , through these proclamations , openly to rob and spoil , day and night , such as commit no Trespass at all . And after a few Lines , he saith , The Emperour that is just never putteth in Practice any unjust thing , and we willingly will bear away the Honour of this Death ; yet this only we will crave of you , that you ( after Notice and Tryal had of the Authors of this Contention ) do justly give Sentence , whether they are worthy of Death and Punishment , or Life and Quietness . Of the Encratits and their Heresie . Out of the School of Syternius and Marcion sprang the Hereticks whom they call Encratits , ( that is te say , contient or chast persons ) who taught that Marriage was to be aborred , contemning the ancient Shape and Mould of Man framed of God ; And so , by Sequel ( or consequently ) reprehending him that made the Generation of Mankind ; again they have commanded Abstinence from living Creatures , for so they call them ; shewing themselves ungrateful towards God , who made all things for the Use of Man. After that Iustinus was martyred , Tatianus fell from the Chureh , and being puffed up with presumptuous Estimation and Self-opinion of Doctrineship , as though he passed all other , invented a new Form of Doctrine . He dreamed of certain invisible Worlds with the Valentinians : Some report that he presumed metaphrastically ( i. e. by a Metaphor to change one Word from its natural Sence into another Sence like unto it ) to alter the Words of the Apostle , correcting , as it were , the order of the Phrase . The Fifth BOOK OF EUSEBIUS . The Servants of Christ inhabiting Vienna , and Lions , Cities of France , unto the Brethren throughout Asia and Phrygia , having with us the same Faith and Hope of Redemption , Peace , Grace , and Glory from God the Father and Iesus Christ our Lord be multiplied . WHEN they had premised certain things by way of Preamble , they pr●…ceed in these Words : The Greatness of this our Tribulation , the fury of the Gentiles against the Saints , and what things the blessed Martyrs had suffered , we are not able exactly to express by Word , or Comprehend in Writing ; for we are not only banished our Houses , Baths , and common Market-places , but altogether every one one of us are straitly charged not to shew our Faces . And many have born all the Vexations that the Multitude have laid upon them , as Examinations , Scourgings , Draggings , Spoiling , Stoning , Fettering , and the like whatsoever the heady savage Multitude accustomed to practise against their professed Enemies . Next , being had unto the open Market-place , and Examination had , they were condemned in the Presence of the People , by the Tribune ( that was , a certain Officer that ought to have defended their Liberty ) and the other chief Potentates of the City , and were cast into Prison until the Presidents coming : After that , when they were brought before the President which had exercised all kind of extream Cruelty against us : Vetius Epagathus , one of the Brethren , ( whose Conversation was so perfect , that he was thought comparable with Zachary the Priest ) allowed not of the Sentence unjustly pronounced against us , but with vehement Motion required that Audience might be given him , to plead for the Brethren , alledging that we had committed no Impiety , which being denied him , of such as compassed the Tribunal ( that is , the Iudgment-Seat ) and the President rejecting this just Petition , only demand whether he was a Christian ? Which he confessed with a loud Voice , and so he was received unto the Fellowship of the Martyrs : And was called the Advocate ( that is , one which pleadeth for another in a Consistory , or in a Iudgment place ) of the Ghristians . There was certain found unready and as yet weak , not of abillity to bear the Burthen of so weighty a Combate ( in number Ten ) which fell through the Frailty of the Flesh , to our great Heaviness , , and sorrowful Lamentation , quailing the Chearfulness of others , which were not as yet aprehended , but accompanied the Martyrs , what Torments soever befell them , and severed not themselves from them ; then Trembled we all for fear , and that greatly , because of the uncertainty of Confessions ; being not terrified with any Torments , but careful for the end , least any should fall from the Faith , daily there were apprehended such as were worthy to fulfil the number of the Faln Weaklings , so that out of both these Churches , as many as Ruled and bore the greatest sway were taken and Executed , and also certain of the Ethnicks ( i. e. Heathens ) being our Servants were taken ( for the President had commanded publickly a General Inquisition to be made for us ) who being overcome by the subtil slights of Satan , and terrified with the sights of the Torments which the Saints suffered , through the perswasion of the Souldiers , feigned against us , and reported that we used the feastings of Thiestes and the Incest of Oedinus , with divers other Crimes , which may neither Godlyly be thought upon , neither with modesty be uttered , neither without Impiety be believed . These things now being Bruited , ( or reported ) abroad , every body ( almost ) was moved and incensed against us , insomuch that they which for familiarity sake , used moderation before , now were exceedingly moved and mad with us , great then was the rage both of People , President and Souldiers against the Martyrs : And among the rest there was a woman called Blandina , by whom Christ shewed , that those things which in the sight of men appear vile , base and Contemptible , deserve great glory with God , for the true Love they bear to him indeed without boasting in shew . For when as we all Quaked for fear , yea and her carnall Mistress ( which also was one of the persecuted Martyrs ) was very careful least that peradventure , at the time of her Answer , by reason of the frailty of the Flesh , She would not persevere Constant : Yet she was so replenished from above with Grace , that the Executioners , which Tormented her by turns from morning to night Fainted for weariness and ceased , confessing themselves overcome : and that they were no longer able to Plague her with any more Punishments , &c. For she like a noble wrestler , was nenewed at her Confession , for ( as it is reported of her ) as oft as she pronounced : I am a Christian , neither have we Committed any Evil : She was recreated , refreshed , and felt not Pain of her Punishment . Sanctus also bare nobly and valliantly ; yea above the Nature of man , all such vexations as man could devise ; his Constancy was so great , that he uttered neither his own Name , neither his Kindred , neither the Country whence he was : nor whether he were Bond or Free , but unto every Question , he answered in the Roman tongue , I am a Christian. This confessed he often instead of all other things , of his Name , and City and Kindred ; neither could the Gentiles get any other Language of him ; wherefore the President and the Tormentors were feircely set against him ; and when as now there remained scarce any Punishment unpractised , at length they applyed unto the tenderest parts of his Body , Plates of Brass Glowing Hot , which ●…ryed , Scared and Scoarched his Body , yet he remained unmovable , nothing amazed , and constant in his confession , being strengthened and moistened with the Dew which fell from the Celestial ( that is , Heavenly ) Fountain of the Water of Life . Over all his Body his Flesh was wounded , his Members bescarred , his Sinews shrunk , so that the Natural shape , and outward hew was quite changed . And when as the wicked Tormentors a few days after had brought him to the place of Torment , and well hoped , that if they punished him now they should overcome him and prevail : or if that he dyed in Torment , they should terrifie the rest , and so warn them to take heed : None of all these things happned unto him , but beyond all mens expectation in the latter Torments his Body was released of the pain , recovered the former shape ( as it is recorded of him ) and the Members were restored to their former use ; so that the second Plague through the Grace of Christ , was no grievous malady ( i. e. disease ) but present Medicine , Again , Satan going about Blasphemously to slander us , procured Biblis a woman ( one of them which had fainted before ) to be brought forth , supposing her frail and fearful mind , now to be quite altered from the Christian Opinion , consequently through her Blasphemous denial to be in danger of Damnation . But she at the very hour of Torment , returned unto her self , and waking as it were out of a dead sleep , by means of these Punishments Temporal , considered of the pains of Eternal Fire , and unlooked for , cryed out unto the Tormentors , and said , How could they devour Infants , which were not suffered to touch the Blood of Bruite Beasts ? Therefore when she confessed her self a Christian , she was appointed to take her chance among the Martyrs . Afterwards the Saints were Imprisoned in deep and dark Dungeons , and were fettered in the Stocks , and their Feet stretched unto the fifth boord chink , with other Punishments , which furious Ministers or Goa●…ers , full of devilish rage are wont to put in ure ( i. e. use ) and practise upon poor Prisoners : so that many were stifled , and strangled in Prison . And when many of the Saints were so weakned with grievous Torments , that life seemed unto them unpossible , they remaining shut up in close Prisons , destitute of all mans aid ; yet even then were they Comforted of the Lord , and confirmed in Body and mind , so that they stirred up and Comsorted the rest , several of the younger sort that were newly apprehended , whose bodys had not before tasted of the lash of the whip , loathed the closeness of the Prison , and were choked up with stinch : And Pothinus Bishop of Lyons being above four score and ten years old , weak of Body , scarce able to draw breath , because of the Imbecillity ( i. e. Feebleness or Weakness ) of Nature ; he was carried of the Souldiers and laid before the Tribunal ( i. e. Iudgment ) seat accompanied with the Potentates ( i. e. Princes or great Rulers ) of the City , and the whole multitude diversly shouting , as if he had been Christ ; he hath given a good Testimony : And being asked of the President who was the God of the Christians ; he answered , If thou become worthy , thou sholt understand . After this answer , he was cruelly handled , and suffered many stripes ; for such as were nearest to him , struck at him both with hand and foot , and such as stood afar off , look what each one had in his hand , that was thrown at his head ; and such as ceased from pouring out their poisoned malice , thought themselves to have grievously offended ; supposing by this means to avenge the ruine of their rotten Gods. Afterwards he was cast into Prison , where after two days he departed this life . Moreover , as many as fainted in the first persecution were all alike imprisoned , and Partakers of the affliction , neither did they prevail , or the denial profit them ; it was thought sufficient Fault , that they confessed to have been such ; but these as Murtherers and hainous Trespassers , were twice more grievously plagued . The joy of Martyrdom , the hoped promises , the love towards Christ , and the fatherly Spirit , comforted the one Company ; The other were vexed in Conscience , so that their outward Countenance bewrayed their inward Apostacy , i. e. their revolting or falling from the True Religion ; for the former went cheerfully with great majesty and grace , their Fetters becoming them as the skirts of the new-married Spouse , garnished with sundry Colours , and laid over with Gold , and withal yielding a Christian fragrant , ( i. e. sweet-smelling ) smell , so that many supposed their Bodies to have been outwardly perfumed : But the other all sad and mournful , as vile ond abject caitified i. e. base , naughty , mis-shapen Creatures , full of all deformity , derided of the Gentiles themselves , deserving death as degenerating Cowards , destiture of the most precious , glorious , and lively Name of Christianity ; with the sight hereof many are confirmed , so that suddenly being apprehended , without stay they professed their Faith. A little after , in the same Epistle , it is shewn , how that Maturus , Sanctus , and Blandina , were led unto the brute Beasts in the popular and publick spectacle of the heathenish Inhumanity , even at the day appointed of set purpose , where Maturus and Sanctus were diversly tormented with sundry sorts of punishment , as if they had suffered nothing before ; and whatsoever the outragious multitude craved and commanded , that they suffered ; but above all , they patiently suffered the Iron Chair , wherein their Bodies boiled as in a Frying-pan ; yet could they get no other Sentence of Sanctus , save that Confession which he cried at the first . And because Caesar had commanded that such as confessed themselves Christians should be executed , and such as renounced should depart the frequented Solemnity ( which by reason of the concourse of the Gentiles from every Country was at the beginning very populous ) he brought forth from Prison the blessed Confessors ( for so it seems the Christians were sometimes called ) into the open Spectacle , or View , and Presence of the People , to be scornfully gazed upon , and when he had again made Inquisition them , as many as he ( to wit , the President ) found to be priviledged Persons of Rome , those he beheaded , the rest he threw to be torn asunder of wild Beasts . But Attalus was burned in the Iron Chair ; and being demanded what Name God had , he answered , God is not called after the manner of Men. And after these things , Blandina , together with Ponticus ( a young Man of fifteen years of Age ) was brought forth , and compelled to swear by their Idols Names : But they constantly persevered in their Opinion , and contemning their Idols , set the multitude in such a rage against them , that they neither pitied the years of the young Man , nor spared the Womankind , but plagued them with many Torments used in their Theaters ( i. e. certain Places made for People to sit and behold solemn Games and Plays ) urging them now and then to swear ; which when they could not bring to pass , Ponticus , being encouraged of the Sister in presence of Pagans ( i. e. Heathens or Infidels ) who then beheld how she exhorted and confirmed the young Man , after he had suffered many Torments , yielded up the Ghost . And Blandina was afterwards wrapped in a Net , and tumbled before a wild Bull , who fanned and tossed her with his Horns to and fro , yet , it is said , she had no feeling of these things ; her Mind being fixed and wholly set upon the Conference which she had with Christ ; and finally she was beheaded . The Rage and Cruelty of the Gentiles did not herewith cease against the Christians ; for as many as were choaked up with the noisome stink of the Prisons , were thrown to be devoured of Dogs , and a continual watch set day and night , that none of them should be buried ; and some fretted and fumed at them , with the gnashing of their teeth , seeking further revengement of them ; others derided and scoffed them , magnifying their Idols , as Causers of the Chrishians Calamity . And such as were of a milder Nature , and somewhat sorrowed at our Sufferings upbraided us ( i. e. cast them in the teeth ) and said , Where is their God ? and what profited them this Religion , which they preferred before their Lives ? And after they had kept the dead Bodies six days unburied , at length were burned to ashes ; the ashes also they gathered and scattered in the River Rhoanus , ) which passed by , so that no jot or relick thereof should longer remain upon Earth . This they did , to the end they might overcome God , and hinder the reviving of the Saints , lest that , as they said , there should be any further hope of the Resurrection , whereof , say they , the Christians being fully perswaded , bring among us a strange and new Religion : They contemn ( i. e. despise ) punishment , and hasten themselves cheerfully unto death : Now let us see whether they can arise , and whether their God can help and deliver them from our hands . Of Attalus's Revelation . In the aforesaid Epistle , there was a certain Narration contained , concerning one Alcibiades , who lived miserably , feeding only on Bread and Water , when he had determined with himself to live in Prison : It was revealed to Attalus , after his first Conflict on the Theater , that Alcibiades did not well , in that he used not the lawful Creatures of God , and also gave an occasion of doubting unto others . Hereof when Alcibiades was perswaded , he used all things indifferently , and praised God : For they were not destitute of the Grace of God , but had the Holy Ghost for their Director . What Irenaeus wrote concerning the Holy Scriptures . Eusebius relates what Irenaeus hath writ concerning the Four Evangelists ( i. e. the Bringers of good Tidings ) saying , Matthew delivered unto the Hebrews the History of the Gospel , written in their own Tongue . When Peter and Paul had preached at Rome , and planted the Church , aftheir departure , Mark the Disciple and Interpreter of Peter also , delivered us in writing such things as he had heard Peter preach . And Luke accompanying Paul , comprised in one Volume the Gospel preached of him . After these , Iohn the Disciple of our Lord , which also leaned on his Breast , published a Gospel unto the Posterity remaining at Ephesus . Moreover , in the same Chapter it is said , That in the Captivity of the Iews under Nebuchadnezzar , the Scriptures were perished ( the Iews returning into their own Region , i. e. Country , after seventy years , in the time of Artaxerxes King of Persia ) he inspired Esdras the Priest , of the Tribe of Levi , that he restored again all the Sayings of the former Prophets , and delivered unto the People the Law given by Moses . Apollinarius concerning Montanus . It is now a great while ago , well-beloved A. M. since thou didst enjoin me this Task , that I should publish some Book against the Followers of the Heretick Montanus , whereupon I doubted unto this day what was best to be done : Not because I was not able to confure their Falshood , and give Testimony unto the Truth , but that I feared greatly , lest by writing I should seem to add something to the Doctrine of the New Testament , whereto nothing may be added , and wherefrom nothing may be taken away , by him that will lead a Life agreeable to the Gospel . I being of late at Ancira in Galatia , found the Church through Pontus , not with Prophets , as they call them , but rather , as it shall be proproved , with Fal●…e Prophets ; where through the Lord , as much as in me lay , I disputed in the Chuhch , the space of many Days , against them and their several Objections , so that the Church rejoiced , and was thereby confirmed in the Truth ; but the contrary Part yet repined , and the Gainsayers were very sorrowful . It is written of Montanus , that he was puffed up with an immoderate Desire of Primacy , i. e. Chief Authority , opened a Gap for the Adversary to enter into him ; and being mad and estranged suddenly , and bereft of his Wits , waxed furious , and published strange Doctrine , contrary to the Tradition and ancient Custom of ancient Succession , now received , under the Name of Prophecy ; they which then were Auditors of this unlawful Preaching , some chastised and checked him for a Lunatick ( i. e. one possed with Lunacy , who at certain times of the Moon is distracted in his Wits ) and one that was possessed with the Spirit of Errours , and forbad him to Preach , being mindful of the Forewarnings and Threatnings of our Saviour tending to this end , that we should take diligent heed of False Prophets . Others waxed insolent ( i. e. proud ) and boasted and bragged of him not a little , as if he had been endued with the Holy Ghost and Gift of Prophecy ; so that through disobedient Persons , he came to be more honoured than his Merit did require : And two Women being possessed of a foul Spirit , spoke fond , foolish , and fantastical things , even as he had before , and they gloried and rejoiced in that Spirit which pronounced them happy , and puffed them up with infinite fair Promises ; yet sometimes by Signs and Tokens he rebuked them to their faces , so that he seemed a chastising Spirit . There were few of the Phrygians seduced , notwithstanding that bold and blind Spirit instructed them to blaspheme and revile generally every Church under Heaven , because they neither did Homage ( i. e. a servile Ceremony of some Tenants , which by Duty they owe to their Lords ) neither courteously received among them that false Spirit of Prophecy . Those things he wrote in his first Book ; and in his second Book he writeth thus of their Ends : These , say they , are the Prophets which the Lord promised to send his People . Let them answer me : I charge them in the Name of the Living God , O ye Good People , Is there any of the Sect of Montanus , and these Women which have been persecuted by the Jews , or put to death by any Tyrant ? Not one of them bearing the Name was either apprehended or crucified , neither was their any Woman of them in the Synagogues of the Jews either scourged or stoned at all , but Montanus and Maximilla are said to die ' another kind of Death . Moreover , when the Bishops went about to rebuke the Spirit which spoke in Maximilla , they were hindred by others that wrought by the same Spirit , saying , Let not the Spirit of Maximilla say , I am chased as a Wolf from the Sheep : I am no Wolf , I am the Word , the Spirit and Power ; but let him manifestly express the power by the Spirit , and prevail . Apollonius against the Montanists . He wrote in this manner , saying , But what kind of New Doctrine this is , his Works and Doctrine do declare . This is he which taught the breaking of Wedlock , i. e. Marriage ; this is he which prescribed Laws of Fasting : This is he which called P●…puza and Tymium ( pelting Parishes of Phrygia ) Jerusalem , to the end he might entice all Men from every where to frequent thither . This is he which first ordained Tollgatherers and Taxers of Money ; this is he which under pretence and colour of Oblations , hath cunningly invented the Art of Bribing ; this is he who giveth great hire unto the Preachers of his Doctrine , that by feeding of the Paunch his Prophecies may prevail . Moreover , he addeth , saying , Doth not the whole Scripture forbid that a Prophet should receive Rewards and Money ? When I see a Prophetess receive gold and silver , and goodly Garments , how can I chuse but detest her ? Again , of another he saith , And besides these , Themison also , inflamed with the burning Thirst of Covetousness , tasted not of the tart Cognisance of Confession before the Tyrant ; but shuffled himself out of Fetters with much Money . And whenas therefore he should have humbled himself , yet he all in bragery as if he were a Martyr , i. e. one that died for Righteousness sake , after the example of the Apostle , wrote a Catholick , i. e. Universal or General , Epistle very presumptuously , to instruct them which believed better than himself , and to exhort them to strive with him for this New Doctrine , and to revile the Lord and his Apostles , and his holy Church . Again , speaking of one of their highly esteemed Martyrs , he writes in this sort : And that we trouble not our selves with many , let the Prophetess tell us touching Alexander , who called himself a Martyr , with whom she hath banqueted , whom also many do adore , i. e. worship , whose Thefts and other heinous Crimes , which he suffered for , I will not presently rehearse , for they are publickly known and registred , Whose Sins hath he pardoned ? Whether doth a Prophet yield theft unto a Martyr , or a Martyr an immoderate Desire of gathering unto a Prophet ? For as when Christ commanded , You shall not possess Gold , neither Silver , neither two Goats ; these , on the contrary , seek after the Possession of unlawful Substance ; for they whom they call Prophets and Martyrs , have extorted Money , i. e. wrested it from people per force , not only of the Rich , but of the Poor , the Fatherless and Widows . But if they plead innocency , let them stay and join with us in the issue in the matter , upon this condition , that if they be overthrown , at leastwise from henceforth they will cease to commit the like Sin again . The Fruits of the Prophets are to be tried ; the Tree is to be known by its Fruit. And that the case of Alexander may be known of such as desire it , he was condemned at Ephesus by Aemilius Frontinus , not for his Profession , but for his presumptuous and bold enterprised Theft , being a lewd Person : And then with a false pretence of Christian Profession , seducing the faithful of that place , he was pardoned and set at liberty . Again , in another place , he writeth of their Prophets thus . If they deny their Prophets to have been Bribers , let them affirm it conditionally that if it be proved , they be no longer Prophets . For all the Works of a Prophet are necessarily to be proved . Tell me , I beseech ye , Is it seemly for a Prophet to painthimself in Colours ? Is it seemly for a Prophet to smooth himself with the white glittering Stibi●… ? i. e. A certain Stone which maketh the Skin look very fair , when it is rubbed with it . Is it seemly for a Prophet to pinch and gingerly to set forth himself ? Is it seemly for a Prophet to Dice and Cards ? Is it seemly for a Prophet to be a Usurer ? Let them answer me . Of Apollonius's Apology before the Senate . Apollonius , who was said to be a Christian Philosopher , i. e. a Lover of Wisdom and Learning , was brought before the Tribunal , i. e. Judgment-Seat , at Rome ; and being earnestly intreated of the Judge to render an account of his Faith before the Noble Senate , i. e. the Council , he exhibited , i. e. gave , or presented , in the presence of them all , a notable Apology , i. e. Defence or Speech , of his Faith , in which he suffered Martyrdom , i. e. a suffering of grievous torment unto death , for constant perseverance in true Religion . For the antient Deeree was of Force , and prevailed among them , that the Christians which were once presented before the Tribunal-Seat , and not revoked , i. e. called back again , their Opinions should no more be set a liberty . A Controversie among the Bistops about celebrating Easter . Immediately upon this , Victor Bishop of Rome goeth about to sever from the unity in the Communion , all the Churches of Asia , together with the adjoining Congregations , as savouring not aright , and inveighing , i. e. speaks bitterly , against them in his Epistles , and pronounceth flatly all the Brethren there for excommunicated Persons . But this not pleasing all the Bishops , they exhorted him to seek after those things which concerned Peace , and Unity , and Love between Brethren . And one amongst the rest wrote to him , saying , Neither is this Controversie only of the Day , but also of the kind or manner of fasting ; some think they ought to fast one Day , some two , some forty ; and telling the Hours throughout day and night , they count a day . Moreover , he added how that they that were Bishops before Soter , of the See which thou governest , neither did so observe it themselves , neither left they any such Commandment unto their Posterity ; and yet they ( though not observing the same Custom ) were at unity with them , which resorted to them from other Churches , and did observe the same , although their Observation was contrary to the Minds of such as observed it not . The Sixth BOOK OF EUSEBIUS . Concerning Origen . THis Origen , when he was yet young , bear in his Mind fervent desire of Martyrdom . He exhorted his Father not to Faint , when he was in close Prison . He was of a Child trained up in the Holy Scriptures , and he contented not himself with the bare and casual ( i. e. that which happened by chance , or uncertain ) reading of the Words , but sought farther , searching the perfect profound understanding thereof . When his Father died a Martyr , he was left an Orphan , i. e. one that wanteth Father or Mother ; of the years of seventeen , He was also afterwards received of a certain Matron , i. e. a grave Motherly Woman , who was very rich , and also Religious . He was one that detested the Doctrine of Hereticks He purchased unto himself a Famous Opinion among the Faithful , in that he cheerfully embraced , in the heat of Persecution , all the Martyrs , not only of his Acquaintance , but such as were unto him unknown : He visited not only such as were fettered in deep Dungeons and close Imprisonment , neither only such as looked for the last Sentence of Execution , but after Judgment given and Sentence pronounced . He was present with the Martyrs , boldly accompanying them to the place of execution , putting himself in great peril oftentimes , boldly embracing them ; so that once the furious Rage of the fond Multitude of the Gentiles ( i. e. such as did not profess the Faith of Christ , or Heathen ) had stoned him to death , if the divine power of God had not marvelously delivered him . Souldiers were commanded to watch about his House , because of the multitude that came to be instructed of him in the Christian Faith. It is said of him , that as he taught , so he lived ; that as he lived , so he taught . When he perceived many Disciples to frequent unto him , and that the Charge of the School was now by Demetrius the Bishop committed unto him alone , he supposed the reading of Humanity ( i. e. Courtesie or Pleasant Manners ) to be out of Season , and transformed the School , as altogether ●…nprofitable , by reason of prophane Literature , to the exercise of godly Discipline ( i. e. Instruction . ) After good advice taken for necessary Provision , he sold the prophane Writers , which he had diligently perused , and laid by him , enjoing the Buyer ●…ay by day four half penny of the set Price , wherewith he contented himself . Of the Martyrdom of Potamaiaena a Virgin , Marcella her Mother , and Basilides a Souldier . It is said that Potamaiaena for the Chastity of her Body , and Purity of Mind , strove very stoutly with her Lovers ; and that after she had suffered very much for the Faith of Christ , with her Mother Marcella , she was burnt with fire , and consumed to ashes ; after Sentence pronounced , Potamaiaena was taken and led to Basilidos , a Souldier of Authority among the Host , to execution . And when the Multitude molested her fore , spitefully handling her with opprobrious , i. e. repro●…chful , Terms ; Basilides repressed and rebuked their raging Speeches , pitying her very much , and practising great Courtesie towards her : And , on the other side , she approved and acknowledged his courteous Dealings towards her , and bade him be of Good Cheer , &c. When she had done speaking to him , Pitch scalding hot was poured by little and little over all her Body . and such was the suffering that this Worthy Virgin sustained . But not long after , Basilides being required by his Fellow-Souldiers to swoar for some occasion or other , he refused , and said That it did not become him , or it was n●…t lawful for him to swear , for h●… was a Christian. At the first he was thought to dally ; but when he constantly a vouched it , i. e. affirmed it boldly , he was brought before the Judge , and there confessing the same , was clapt in Prison , afterwards he was beheaded and suffered Martyrdom . Clemens Bishop of Alexandria , of the Canonical Scripture . The Epistle unto the Hebrews he affirmeth to be Paul's for undoubted , and therefore written in the Hebrew Tongues for the Hebrews sakes , but faithfully translated by Luke , and preached unto the Gentiles . It is not to be misliked at all , saith he , that Paul an Apostle is not prefixed to this Epistle ; for , saith he , writing unto the Hebrews , because of the ill Opinion they conceived of him , very wisely concealed his Name , lest that at first he should dismay them , i. e. astonish them . Afterwards of the Order of the Evangelists , according unto the Tradition of the Elders , he writeth thus : The Gospels which contain the Genealogies ( i. e. a description of Stocks , Lineages , or Pedigrees ) are placed and counted , first , The Gospel after Mark was written upon this occasion : When Peter preached openly at Rome , and published the Gospel by rote , many of the Auditors intreated Mark , being the Hearer and Follower of the Apostle a long while , and one that well remembred his Words , to deliver them in writing such things as he had heard Peter preach before ; which thing when he had signified to Peter , he neither forbad him , nor commanded him to do it . Iohn last of all , seeing in the other Evangelists the Humanity of Christ set forth at large , being intreated of his Friends , and moved by the Holy Ghost , wrote chiefly of his Divinity . Bishops were divided about a Lay-man's Preaching . Origen was intreated of the Bishops to dispute in the open Church , and to expound the Holy Scripture , before he was called to the Ministry : Which may evidently appear , by that which they wrote in defence of the fact unto Demetrius concerning him , after this manner : ( He laid this down in his Letters , that there was never such a Practice heard of : that there could no where the like President be found , that Lay-men , i. e. such as are not of the Clergy ) in presence of Bishops have taught in the Church . We know not for what cause he reporteth a manifest untruth , whenas there may be found such as in open Assemblies have taught the People ; yea , whenas they were present Learned Men that could profit the People : And moreover , Holy Bishops at that time also exhorting them to Preach ; as several might be instanced . Dionysius Bistop of Alexandria reporteth in his Epistle , the Constancy of such as were Martyred at Alexandria , under Decius ; as followeth . Dionysius unto Rabius Bishop of Antioch . This Persecution was not begun by the Emperour's Edict ( i. e. Proclamation or Decree ) but one whole year before : For there came unto this City a certain Southsayer , and Inventer of Mischief , who moved and stirred up the whole Multitude of the Heathen against us , and excited ( i. e. stirred up ) them to defend the Superstition of their Native Soil : By whom they being thus provoked , and having won to their side such as were of Power and Authority , to perpetrate ( i. e. to commit any unlawful thing ) all impious Acts , they perswaded themselves , that the only Worship of Devils and our Slaughter was Piety ( i. e. Godliness ) it self . First then , they apprehended a certain Minister , and commanded him to utter Blaspemy ; who for disobedience therein , was beaten with Clubs , his Face and Eyes they pricked with sharp Quills ; afterwards they led him forth , and stoned him to death . Again , they brought into the Temple of Idols , a Faithful Woman named Quinta , and constrained her to Worship ; who contrarying and abhorrying their Idols , had her Feet bound together , and by them trailed and lugged all along the Streets . which were paved with sharp Stones ; and withal being beaten against Mill-stones , and sore scourged , she was brought forth to the place and executed . Which being done , they all almost with one accord violently rushed into the Houses of the Religious , and and the wicked led the heady multitude unto their Neighbours Houses , whom they knew to be godly and well-disposed , and they destroyed , spoiled , stole , and bore away the precious Jewels ; but the vile , the base , and the wooden stuff they threw out into the Street , and burned it to ashes ; shewing forth thereby a Resemblance , or Spectacle of a City taken and ransacked by the Enemy . But the Brethren took it in good Part , and very cheerfully suffered they the Loss of their Goods ; much like unto them of whom Paul hath testified , so great was the Rage of the Heathen , that there was no way left for us to pass , no not the common High-way , nor any By passages either by day or night ; they cried out all , and exclaimed every where ; there was no other choice , but either to utter Blasphemy , or to be drawn and burnt at a Stake . But in the end , this Sedition and Civil War overtook the seditious Persons themselves , and turned upon them the self-same Cruely , which they before had practised upon us ; so that for a little Season we refreshed our selves , their Fury wherewith they raged against us being somewhat abated . But a while after , the alteration of the Imperial Scepter was made known unto us , which before-time had been very favourable unto us , but now threatned great Mischief to ensue , And the Emperours Edict or Proclamation was proclaimed ; and that most dreadful Saying of our Saviour prognosticated ( i. e. foretold ) long before , then took place , That if it had been possible , the very Elect themselves should have been offended .. Then did all tremble and Quake for fear ; some forthwith of the mightier sort fled away , doubting what would befall them ; some of their own accord were carried away with their worldly Affairs , some were perswaded by their Neighbours , and being called by their Names , were present at their profane and impious Sacrifices : Some waxed pale and trembled , not as though they would Sacrifice , but like to become Sacrifices and Oblations ( i. e. Offerings ) to the Idols , so that the whole Multitude derided them ; for they seemed manifestly to be timerous both to die , and also to Sacrifice ; some went stoutly to their Altars , and affirmed boldly that they never were Christians ; some other there were that held with both sides ; some fled , and some were taken , whereof divers endured Fetters and Imprisonments : Othersome after long imprisonment , before they came unto the Tribunal ( i. e. Judgment ) Seat , renounced ( i. e. forsook or denied ) their Faith ; yea , some denied Christ , after they had endured Torments . But Iulianus and Cronion ( who confessed and acknowledged the Lord with a sound Faith ) were burned to ashes in the presence of the People , which compassed them round about . Whenas they were brought forth , a certain Souldier rebuked such as reviled them , wherefore they exclaimed against him , so that he was brought forth in that great Skirmish for the Christian Faith , and was beheaded . Dioscorus , a young Man of fifteen years old ( with others ) were committed : First of all the Judge took the young Man in hand with fair Speeches , as though he were easie to be intreated ; afterwards with Torments , as though he were soon terrified ; but he for all his perswasion , would neither bow at his Flatteries , or break at his Threats . The rest , after they had endured cruel rending and dis-jointing of their bodily Members , he commanded to be burned with fire : But Dioscorus he set at liberty , wondring at his gracious Countenance ( which gave a glittering shine ) and the wise Answers which proceeded out of his mouth , saying he would grant him longer space to repent and remember himself , for his tender years sake . Moreover , Nemesion an Egyptian was accused of Theft , whereof , after he had openly purged and cleared himself before the Centursion ( i. e. Captain of 100 men ) again he was accused of Christianity , wherefore he was bound and brought before the President ( i. e. a Ruler or Judge . ) But the most cruel and unjust Judge delivered him among the Thieves , to be twice more grievously tormented and vexed . There stood before the Tribunal-Seat certain Souldiers , and together with them old Theophilus , who ( when any of the Christians came to hear the Sentence or Judgment , and then was ready to shrink ) so strugled , that they were ready to burst within themselves ; they nodded with their Countenance , and beckned with their Hands , exhorting them to Constancy , with many signs and gestures of the Body ; the which when the Multitude in compass had perceived , before that any laid hands on them preventing their doings , they stept forth before the Bar , and proclaimed themselves to be Christians ; so that the President and his Assistants were amazed , and the Christians upon whom the Sentence had past , were thereby emboldened to suffer , and the Judges marvellously afraid . These therefore departed from the Tribunal ( i. e. Judgment ) seat cheerfully , and rejoyced in the testimony of their Faith , God gloriously triumphing in them . Ischyrion martyred by his Master . Many others ( saith Dionysius ) throughout the Cities and Villages , were quartered and dismembred by the Ethnicks ( i. e. Heathens ) whereof for example sake I will rehearse one . Isohrion , being a Noble-man's hired Servant , and by Office his Stoward , was commanded by his Master to do Sacrifice , and when he obeyed not , he was contumeliously ( i. e. reproachfully ) reviled . The Heathen Master seeing his Christian Servant so constant , p●…rsisting in his former Opinions , taketh a great Cudgel in his hand , and beat his Body and Bowels till Breath departed . What shall I say of the multitude of them which wander in the desart , and waste mountains , consumed with Famine and Hunger , and Cold and Diseases , spoiled by Thieves , and devoured by Beasts , whose Blessedness and Victories , they that remain alive are able to testifie . These things ( Brother ) I write not in vain , but that thou mayest understand , what and how great Evils and Mischiefs have happened among us , whereof they know more , which among all others have felt most . Of Novatus his Heresie and Impiety . There was a certain Priest of Rome that was puffed up with Pride , became himself the Author and Ringleader of his own Heretical Sect ( to wit ) of such as through their swelling Pride did call themselves Kathrous ( i. e. Puritans ) whereof there was a Synod ( i. e. a General or Universal Assembly ) gathered together at Rome , of threescore Bishops , besides many Ministers and Deacons : And it was decreed , that Novatus , together with such as swelled and consented unto his unnatural Opinion , repugnant , i. e. disagreeing , or contrary , to brotherly Love , should be excommunicated and banished the Church , &c. It is said , that this Novatus longed of old after a Bishoprick ; and to the end he might conceal his own peevish Desire , he used the Cloak of Arrogancy , i. e. Pride or Loftiness , who chose two men of a desperate Condition to be partakers of his Heresie : These being simple men , not knowing their crafty and malicious Fetches , they were unclosed by such lewd Persons as were suborned , i. e. were brought in for false Witnesses , for the purpose ; and a●…ut ten a Clock when they were somewhat tipsie , i. e. wanton , or somewhat drunk with Wine , and well crammed with Victuals , were constrained to create him Bishop , with imaginative , or devised and frivolous , i. e. vain laying on of Hands , the which craftily and subtilly , not compatible for his Person , he challenged unto himself . It is said of him , that he being loth to die , and desirous of Life , in the time of Persecution , denied himself to be a Priest : And when he was intreated by the Deacons , and admonished to come forth of the house ( wherein he had enclosed himself ) and to minister unto the necessity of the Brethren which wanted ; he was so far from yielding to the Deacons , that he went away , and departed in a Chafe , saying , That he would playno longer the Priest , but addict himself unto another Trade of Phylosophy . It is said of him , that when he distributed the Oblation to People , that he caused them to swear unto him , By the Body and Blood of our Lord Iesus Christ , that they would never forsake him . An Epistle of Dionysius Bishop of Alexandria , unto Novatus . Dionysius unto the Brother Novatus , sendeth greeting : If thou wast constrained against thy will , as thou saist , thou wilt declare the same , if thou return willingly . Thou shouldst have suffered rather any thing , than to have rent asunder the Church of God ; neither is this Martyrdom which is suffered for not severing and dividing the Church of less Glory than that which is tolerated , i. e. suffered , for denial of Sacrifice unto Devils , yea , in Iudgment , it is of far greater Glory . For in the one Martyrdom is suffered for one Soul , in the other for the Universal Church ; i. e. the Church in general , or the whole Church . For if thou either perswade the Brethren , or constrain them to return to Unity , this notable Act will be far greater than the Fault that went before ; and the one will be imputed , i. e. laid to his charge , the other will be commended : If thou canst not perswade the rebellious and disobedient , save at leastwise thy own Soul. I desire thy Health in the Lord , and thy embracing Peace and Unity . The Seventh BOOK OF EUSEBIUS . Concerning Origen . ORigen is said to have suffered much affliction for Christ's sake , being famous , eloquent , trained in the Church even from his Youth up ; but through Envy he was brought before the Rulers and Magistrates , and through the despiteful subtilty and crafty Invention of Satan , he was brought into great slander and blemish of Infamy . They say , that the Authors of Iniquity devised that a Man should work the feat ; that is , they prepared an Ethiopian , or foul Black-moor , beastly to abuse his Body ; but he not being willing to away with , neither willing to hear of so horrible an Act , brake out into loud Speeches , and exclaimed at both the things which were given him in choice : Rather than the one , he would do the other . The Choice was , That either a Black-moor should play the Sodomite with him ; or he himself should sacrifice unto Idols : And in the end he consented to Sacrifice ; whereof when they had put Frankincense crifice in his hand , they threw it into the Fire upon the Altar . By this means he was by the Judge put from Martyrdom , and also banished the Church . After that , he was intreated by the Priests of Jerusalem , to bestow a Sermon upon the People in the Church ; after great intreaty , and in a manner constrained by the Priests , he rose up , took the Bible , opened it , and happened upon this Parcel of Scripture : Unto the ungodly , said God , Why dost thou preach my Laws , and takest my Covenant in thy mouth ? When he had thus read , he clasped the Book , sate down , and burst out into Tears , together with all the Audience , i. e. the Assembly of People , which wept with him . He lived till he was Threescore and nine Years old : And after his Fall , he wrote his Lamentation , out of which I have drawn this following Extract . O ye Saints and Blessed of God , with waterish Eyes and wet Cheeks soaked in D●…lour ( i. e. Sorrow ) and Pain ; I beseech you to fall down before the Mercy-seat of God for me , miserable Sinner : Wo is me , because of the Sorrow of my Heart : Wo is me that my Soul is thus afflicted ; wo is me that I am compassed thus on every side , and shut up in my Sin , and that there is no Health in me : Wo is me , O Mother , that ever thou broughtest me forth for a skilful Lawyer , to be overthrown in his unrighteous Dealing ; for a religious Man to fall into extream Impiety ( i. e. Ungodliness . ) Wo is me , O Mother , which broughtest me forth a righteous man to be conversant in unrighteousness ; an Heir of the Kingdom of God , but now an Inheritor of the Kingdom of the Devil ; a perfect Man , yet a Priest found wallowing in Impiety ; a Man beautified with Honour and Dignity , yet in the end blemished with Shame and Ignominy ( i. e. Infamy ) a Man beset with many Evils , and choaked with infamous Doings : Wo is me , O Mother , which broughtest me forth as an high and lofty Turret ( i. e. Tower ) yet suddenly turned down to the Ground ; as a fruitful Tree , yet quickly withered ; as a burning Light , yet forthwith darkened ; as a running Fountain , yet by and by dried up . Wo is me that ever I was bedecked with all Gifts and Graces , and now seem pitifully deprived of all . But who will minister moisture unto the Temples of my Head , and who will give streams of Tears unto my Eyes , that I may bewail my self in this my sorrowful plight ( i. e. estate . ) Alas , O Priesthood , how shall I bewail thee ? Alas , O Ministry , how shall I lament thee ? O all you my Friends tender you my case , pity my Person , in that I am dangerously wounded . Pity me , all ye my Friends , in that I am now become an abject Person ( i. e. a Cast-away , or one cast down in mind , almost desperate : ) Pity me , O ye my Friends , in that I have now trodden under-foot the Seal and Cognisance ( i. e. notable Token ) of my Profession , and joined in League ( i. e. Peace , Truce , or Friendship ) with the Devil : Pity me , O ye my Friends , in that I am rejected and cast away from the Face of God : It is for my lewd Life that I am thus polluted , and noted with open shame : Bewail me whom the Angels have bewailed ; bewail me whom the Saints have bewailed ; bewail me , O all ye Nations under Heaven , in that I am fallen from my Glory . The Lord hath made and engrafted me a fruitful Vine , but instead of pleasant clustered Grapes , I have brought forth pricking Thorns : Bewail me also , for that instead of Grapes I have brought forth Brambles . Alas , what have I felt , and how am I fallen ? Alas , how am I thus come to naught ? There is no Sorrow comparable unto my Sorrow ; there is no affliction that exceedeth my affliction ; there is no bitterness that passeth my bitterness ; there is no Lamentation more lamentable than mine , neither is there any Sin greater than my Sin , and there is no salve for me . Alas that ever I was Doctor , and now occupy not the room of a Discipl●… : Thou knowest , O Lord , that I fell against my Will , whenas I went about to enlighten others , I darkened my self ; when I endeavoured to bring others from death to life , I brought my self from life to death : When I minded to present others before God , I presented my self before the Devil ; when I desired to be found a Friend and a Favourer of Godliness , I was found a Foe , and a Furtherer of Iniquity : When that I set my self against the Assemblies of the wicked , and reproved their Doings , there found I shame and the most pestilent Wound of the Devil : When that I was ignorant and unskilful in the divers slights of strivers which commonly entrap men ; I allured and exhorted them to the knowledge of the Son of God ; wherefore after much sifting , they promised me , unhappy man , crafty Conveyances to avoid the Subtilty of Satan . But after that I departed from them , the Devil in the same night transformed himself into an Angel of Light , and reasoned with me , saying , When thou art up in the morning , go on , and perswade them , and bring them to God ; if they demand ought of thee , if in case they condescend and hearken unto thee , do It , and cease not , staggering nothing at the matter , to the end many may be saved . And again , the Devil going before to prepare the way , whetted their Wits to devise mischief against me silly Wretch , and sowed in their Minds Hypocrisie , Dissimulation , and Deceit . But I , O unhappy Creature , skipping out of my Bed at the dawning of the day , could not finish my wonted Devotion , neither accomplish my usual Prayer , but wishing that all men might be saved , and come unto the knowledge of the Truth , folded and wrapped my self in the snares of the Devil . I got me unto the wicked ; I required of them to perform the Covenant made the night before . O blinded Heart , how didst thou not remember ? O foolish Mind , how didst thou not bethink thy self ? O witless Brain , how didst thou not understand ? O thou Sense of Understanding , where didst thou sleep ? But it was the Devil which provoked thee to slumber and sleep , and in the end slew thy unhappy and wretched Soul. He bound my Power and Might , and spoiled me of my Knowledge ; he bound my Power and Might , and wounded me . I answered but in word , and became reproachfully defamed : I spake without malice , yet felt a spight . The Devil raised an Assembly about me , and pronounced against me that unjust Sentence : ORIGEN hath Sacrificed . O thou Devil , what hast thou done unto me ? How hast thou wounded me ? I bewailed sometime the Fall of Sampson , but now have I felt a far worse my self ; I bewailed heretofore the Fall of Solomon , yet now am I fallen far worse my self ; I have bewailed heretofore the State of all Sinners , yet now have I plunged in them all . Sampson had the Hair of his Head clipped and cropped off , but the Crown of Glory is fallen off from my Head : Samson lost the carnal Eyes of his Body , but my spiritual Eyes are digged out . It was the Wiliness of a Womon that brought him to his Confession , but it was my own Tongue that brought me to this sinful Fall : And even as he wanted after that the loss of his earthly Possession ; so my Tongue having bolted out this wicked Saying , deprived me of the spiritual Gifts , which sometimes have flowed with Heavenly Riches . And even as he being severed from the Israelites , and cleaving unto Foreigners , endured these things ; so I going about to save notorious Sinners , brought my self Captive unto Captives , and the Bond-slave of Sin. Alas , my Church liveth , yet am I a Widdower ; alas , my Sons be alive , yet am I barren : Alas , every Creature rejoiceth , and I alone am forsaken and sorrowful : Alas , O Church , wherein I was gladsome : Alas , O Seat , wherein I sate full merry : Alas , O Spirit , which heretofore camest down upon me , why hast thou forsaken me ? I am forsaken , and become desolate , because of the Corruption and Filth of mine Iniquity . Bewail me that am deprived of all Godliness ; bewail me , O ye blessed People of God , who am banished from God ; bewail him who is bereaved of the Holy Ghost ; bewail me that am thrust out of the Wedding-Chamber of Christ : Bewail me who once was thought worthy the Kingdom of God , but now altogether unworthy : Bewail me that am abhorred of the Angels , and severed from the Saints of God : Bewail me for that I am condemned to eternal Punishments : Bewail me , for that I am here on Earth , and now tormented with the Prick of Conscience : And what shall I do I wot not , being thus on every side beset with Misery . If there be any Man that can , I beseech him now to help me with his earnest Prayers , and with his sorrowful Tears ; for now it behoveth me to shed infinite Tears for me great Sin. Who knoweth whether the Lord will have mercy upon me , whether he will pity my Fall , whether he will tender my Person , whether he will be moved with my Desolation , whether he will have respect unto my Humility , and encline his tender Compassion towards me , who have no taste nor relish of him , but am as the unsavoury Salt. Now let the Elders mourn , for that the Staff whereto they leaned is broken : Now let the Young Men mourn , for that their School-Master is fallen : Now let the Virgins mourn , for that the Advancer thereof is defiled : Now let the Priests mourn , for that their Patron ( i. e. a great Friend ) and Defender is shamefully fallen : Now let all the Clergy ( i. e. Bishop , Priests , Deacons , &c. ) mourn , for that their Priest is fallen from the Faith : Wo is me that I sell so lewdly ; who is me that I fell most dangerously , and cannot rise again . Now all ye which behold my Wound tremble for fear , and take heed that ye slumber not , neither fall into the like Crime ( i. e. Fault or Offence ; ) but come jointly which have the same measure of Faith , let us assemble together and rend our Hearts , and provoke streams of Tears to gush out of the Temples of our Heads : I mourn and am sorry from the Heart root , O ye my Friends , that ever I fell from aloft ; I have fallen , and am bruised , there is no Health in me . Let the Angels lament over me , because of this my dangerous Fall : Let the Garlands and Crowns of the Saints lament over me , for that I am severed from among their blessed Assemblies : Let the Holy-Church lament over me , for that I am ruinously decayed : Let all the People lament over me , for that I have my deaths Wound . I was constrained of the Holy Bishops to break out into some Words of Exhortation , and taking the Book of Psalms in my hand , I prayed and opened ; and I lighted upon that Sentence , the which I am ashamed to repeat , yet compelled to pronounce , Unto the ungodly said God , Why dost thou preach my Laws , and takest my Covenant in thy Mouth ? But bewail me , and lament this my bitter Sorrow ; bewail me who am in like case with the reprobate Jews ( i. e. Cast-aways ) for that which was said unto them by the Prophet , now soundeth alike in my Ears ; What shall I do that am thus beset with many Mischief . Alas , O Death , why dost thou linger , to wit , that thou mayst spite and bear me malice ? O Satan , what mischief hast thou wrought unto me ? How hast thou pierced my Breast with thy poisonous Dart ! Thinkest thou that my ruine will avail thee any thing at all ? thinkest thou to procure unto thy self ease and rest , while that I am grievously tormented ? Who is able to signifie unto me whether my Sins be wiped and done away ? whether that I have escaped the Pains which greatly I feared ? Who is able to signifie to me whether again I shall be coupled , and made a Companion of the Saints ? Alas , O the Bosom of the Father which I am deprived of ! Alas , that I became Partaker with the rich Man of his Condemnation in the horrible Pit , and partner of his Thirst , in the bitter place full of sorrow and heaviness ; why hast thou broke down my hedge and strong hold ? The wild Boar out of the Wood hath destroyed me , and the wild Beast of the field hath eaten me up ; rid me , O Lord , from the roaring Lion. The whole Assembly of Saints do make intercession unto thee for me , which am an unprofitable Servant ; have me , O Lord , out of the mouth of the ravenous Wolf , and suffer me not to become the Sacrifice of Sin , but let down upon me thy Holy Spirit , that with his fiery Countenance he might put to flight the crooked Fiend of the Devil , that I may be brought home again unto thy Bosom ; that the Bill of Sin written against me may be blotted out ; that my Lamentation may cease in the Evening , and receive Joy in the Morning : Let my Sack-cloth be rent asunder , and gird me with Joy and Gladness ; let me be received again into the Joy of my God ; let me be thought worthy of his Kingdom , through the Prayers and Intercession of the Saints , through the earnest Petition of the Church , which sorroweth over me , and humbleth her self unto Jesus Christ , to whom with the Father and the Holy Ghost , be all Glory and Honour for ever , Amen . Dionysius professed that he was profited by reading the Books of the Heretick . Dionysius writeth thus unto Philemon a Roman Minister , I have read over the Traditions and Commentaries ( i. e. Registers , or Records ) of He eticks , not infecting my mind with their impure cogitations , ( i. e. unclean thoughts or thinkings ) bu●… profiting my self so much thereby , that I reprehend ( i. e. reprove ) them with my self , and detest , i. e. abhor , them utterly : And when I was brotherly and charitably forbidden by a ●…ertain Minister , who feared lest I should wallow in the Puddle of their Maliciour writings , whereby my Soul might perish , who as I thought said the truth . a certain Vision came to me from Heaven above , plainly commanding and saying , Read all whatsoever cometh into thy hands , for thou shalt be able to weigh , to prove and try all , and by this means at the first thou came unto the Faith. Concerning Valerianus the Emperour . We have to consider , how that above all his Predecessors , i. e. those that were in Place or Office before , he was disposed at the first , gentle before all the men of God , meek , friendly-minded ; for there was none of all the Emperours , so Courteous and Friendly affected towards them , no not they which openly were accounted Christians ; He at the first embraced our men most Familiarly , most Lovingly , and that openly , so that his Place was replenished with professors of the Faith , and accounted for the Church of God : Yet afterwards he became so exceeding Cruel and Wicked , that he brought to pass Impure Ceremonies , i. e. unclean Rites or Customs , execrable , i. e. Herrible or Wicked , Enchantments , and abominable Sacrifices : He made a Slaughter of miserable Children : He Sacrificed the Sons of Unfortunate , i. e. unhapy , Parents : he searched the Bowells of newly born Babes , spoyling asunder the shaped Creatures of God , as if by such hainous offences he should become Fortunate , so that he became a deadly foe unto the Catholick , i. e. Universal or General , Christian Faith , under which was raised the Eighth Persecution against the Christians . Of Dionysius constancy , and fidelity in the time of Tryaly ; of his Banishment and Suffering . In as much , saith Dionysius , as it is commendable to conceal the secrecy of the King , and Glorious to publish abroad the Works of God , forthwith then will I shew the willfulness of Germanus ( a Bishop who at times Backbited Dion : ) I came unto Aemilianus with some of the Brethren : And Aemil. said not unto me specially raise no Conventicle ( i. e. a small Assembly commenly for Evil ) for this would have been Superfluous , ( i. e. that which is too much ) And the last of all he having recourse unto that which was first , his speech was not of making no Conventicles but that we should be no Christians at all , and commanded me to cease henceforth from Christianity , For he thought that if I altered mine Opinion divers others would follow me . I made him answer neither unreverently nor tediously , That we ought to obey God rather than Man. Yea , I spoke with open protestation : I worshiped God which is only to be worshiped , and no other , neither will I be changed , neither cease henceforth from being a Christian : This being said , he commanded us to depart to a certain Village adjoyning upon the Desert called Cephro , afterwards Dionysius , with others were brought forth , and Aemilianus sat in the Presidents room , and said , I have here signified by word unto you the Clemency , i. e. gentleness or mercy , of our Liege and Lord the Emperours towards you . They have granted you Pardon , so that you turn unto that which Nature it self doth bind you unto , so that you Adore , i. e. Worship the Gods which guard the Empire , and forget the things which Repugn , i. e. Resist Nature : What answer make you unto these ? I hope you will not Ungratefully , i. e. Unthankfully refuse their Clemency , insomuch as they Counsel you to the better . Dionysius answered , All men do not worship all Gods , but several men do worship several Gods , whom they think good to be worshiped : But we Worship and Adore the one God the Worker of all things , &c. Then Aemilianus the President said , What lett is there , I beseech you , but that naturally you adore that your God ( insomuch as he is a God ) together with these our Gods ? Dionysius said , We Worship no other Gods ; To whom Aemili . the President said , I see you are altogether unthankful , you perceive not the Clemency of the Emperour ; wherefore you shall not remain in this City , but shall be sent into the Parts of Lybia unto a place called Cephro ; this place by the Commandment of the Emperour , I have picked out for you . It shall not be lawful for you and others to frequent Conventicles , neither to have recourse , as they call them , unto Church-Yards . If any of you be not found in that place which I have appointed for you , or in any Conventicle , let him under his peril . There shall not want sufficient Provision ; depart therefore whither you are commanded . So he commanded me , saith Dionysius , although sickly , to depart with speed , not deferring no not one day . Afterwards he wrote thus ; Truly we are not absent , no not from the corporal Congregation of the Lord ( i. e. from some that were of or belonging to the Body ; ) for , saith he , I gather such as are in the City as if I were present , being indeed absent in the Body , but present in the Spirit . And there continued with us in Cephro , a great Congregation , partly of the Brethren which followed us from out of the City , and partly of them which came out of Egypt ; and there . God opened to me a door unto his Word ( that was in the place to which he was banished ) yet at the beginning we suffered persecution and stoning , but at the length not a few of the Painims ( i. e. Country-men ) forsaking their carved Images , were converted . For unto such as before had not received , then first of all we preached the Word of God , and insomuch as therefore God had brought us among them , after that the Ministry was there compleat , he , to wit , Aemilianus removed us unto another place , which was thought to be more rough : I hearing we must depart from thence , and knowing not the place whither we were commanded to go , neither remembred I that ever afore I heard it named , for all that , took my Journey willingly and cheerfully . Yet here I will accuse my self ; for at the first I fretted and took it very grievously . If Places better known and more frequented , had fallen unto our Lot , it should never have grieved me ; but that Place whither I should repair , was reported to be destitute of all Brotherly and Friendly Consolation , subject to the troublesome Tumult of Travellers , and violent Invasion ( i. e. assault ) of Thieves . Moreover , he relates how Germanus peradventure gloried of many Confessions , and could tell a long Tale of the Afflictions which he endured : But what can be repeated on our behalf ? Sentences of Condemnation , Confiscations ( i. e. Forfeiture of their Goods to the Emperor or King's use ) Prescriptions ( i. e. Banishment , or open sale made of their Goods ) spoiling of Substance , deposition of Dignities ( i. e. deprivation of Honour ) no regard of worldly Glory , contempt of the Praises due unto Presidents and Consuls , threatning of the Adversaries , the suffering of Reclamations ( i. e. Gainsayings ) Perils , Persecutions , Errors , Griefs , Anguishes , and sundry Tribulations , &c. Yea , there were Men , Women , young Men , old Men , Virgins , and old Women , Souldiers and simple Men , of all sorts and sects of People ; whereof some after stripes and fire , were crowned Victors ( i. e. Conquerors ) some after Sword , some other in small time sufficiently tried , seemed acceptable Sacrifices unto the Lord. And yet to this day ( said he ) the President ceaseth not cruelly to slay some that are brought forth , to tear in pieces othersome with Torments ; to consume other with imprisonment and Fetters , commanding that none come nigh them , and enquiring daily if any such Men be attainted ( i. e. convicted , or proved guilty of some great Crime . ) Yet for all that , GOD refresheth the Afflicted with chearfulness , and frequenting of the Brethren . How Persecution ceased . When Valerianus's Son got the Supremacy ( i. e. chief Place , Rule , or Authority ) he wrote unto the Bishops , as followeth : The Emperor Caesar P. L. &c. unto D. P. D. together with the rest of the Bishops , sendeth greeting : The Benefit of our gracious Pardon we command to be published throughout the whole World , that they which are detained in Banishment , depart the Places inhabited of Pagans ( i. e. Heathens . ) For the execution whereof , the Copy of this our Edict ( i. e. Proclamation or Decree ) shall be your discharge , lest any go about to molest you . And this which you now may lawfully put in ure ( i. e. use ) was granted by us long ago . Marinus a Souldier suffered Martyrdom . The cause was this ; There is a certain Dignity among the Romans called the Centurions Vine , the which whosoever doth obtain , is called a Centurion , i. e. a Captain of a hundred ; when the Room was void , the Company called Marinus to this Degree ; and he being preferred , another came before the Tribunal , or Judgmen-seat , and accused him , affirming that it was not lawful , by the antient Laws , for him to enjoy that Roman Dignity , because he was a Christian , and sacrificed not unto the Emperor , and that it was his turn next to come in place . The Judge being very much moved with this , first demanded what Opinion Marinus was of , and when he saw him constantly confessing himself to be a Christian ; he granted him three Hours space to deliberate , i. e. advise or consider . This being done , Theote●…nus Bishop of Caesarea took Marinus in hand with Exhortations , and shewed him the Sword that hung by his side , and pulled out of his Pocket the New Testament , and set it over against the Sword , and bade him chuse whether of these two he preferred or liked best , for the health of his Soul , when he immediately stretching out his Hand , had taken up the Book of Holy Scriptures : Hold fast then , saith Theote●…nus unto him , cleave unto God , and thou shalt enjoy the things thou hast chosen , being strengthned by him , and get in peace . After he had returned thence , the Crier lifted up his Voice , and called him to appear at the Barr , the time granted for deliberation being now ended . Standing therefore at the Barr , he gave Tokens of the noble Courage of his Faith , wherefore in a while after as he was led , he had the Sentence of Condemnation , and was beheaded . Several Bishops wrote unto Dionysius Bishop of Rome , and to others , concerning Paulus Samosatenus , who was rejected as a Heretick by them . They say that neither by Art , Trade , or Exercise he attained unto the abundance of Wealth he enjoyed , but with lewd Acts and Sacriledge ( i. e. robbing of a Church , or stealing of holy things ) by injurious or wrongful and tyrannical oppressing of the Brethren , whom he made to tremble for fear with his guileful gain , and wily promise of hired Patronship , i. e. defence or protection , by which subtilty and deceit he gained so much , that Procured the Givers to be liberal , to the end they might be delivered from their Adversaries , and so he turned Godliness into Gain . Neither need we declare how that he being puffed up with Pride , usurped secular D●…gnities , i. e. took into his use contrary to right , worldly Honours and would rather be called a warlike Captain , than a Bishop of the Church , walking stately through the Streets and Market-place reading Letters , and withal openly inditing ; maintaining about him a great troop to guard his Person , some going before , and some coming after ; so that our Faith and Religion ran to great spight , slander and hatred , by reason of his swelling Pride and haughty Disdain . Neither will we rehearse the monstrous Figments , i. e. Lyes , which he feigned , his glorious Brags , the uglisome Spectacles , i. e. horrible Sights , he devised to amaze the minds of the simple sort . He made for himself a lofty Seat and high Throne , not like the Disciple of Christ , but severed , in shew and title after the manner of the Princes of the World , smiting the thigh with the hand , pouncing the foot-stool with his Feet : If any extolled him not as the use is upon Theaters , i. e. places where People sit to behold solemn Games or Plays , with clapping of their Hands , with shouting and hurling of their Caps ; if any also both of Men and Women had not skipped to and fro with busie-bodies and undescent obeisance , i. e. uncomely Obedience by bowing the knee ; if any as in the House of God had behaved themselves honestly and decently , i. e. comely or handsomely , the same he checked and all to be reviled . He licensed the Bishops and Ministers of the adjoining Villages and Cities , which honoured him to preach unto the People ; the Elders and Deacons which accompany with him know his Wickedness , but dare not accuse him , insomuch as they themselves are guilty of the same Crimes ; for he enricheth them , wherefore he is both beloved and honoured of them that gape after the like Gudgeons , i. e. Gift or Reward . We know , beloved Brethren , that a Bishop and the whole Order of Priesthood , ought to be a Patern of Good Works unto the common People ; neither , are we ignorant of this , that many are fallen by reason of the closely kept Women , and many again are subject to suspicion and slander . The Eighth BOOK OF EUSEBIUS . Concerning the Peace and prosperous Success of the Christian Affairs , and Calamity which followed after . THE Clemency , or Mercy of the Emperors was so increased towards the Christians , that they committed the Government of the Gentiles to them : And for the great Favour they bore to our Doctrine , saith Eusebius , they granted Liberty and Security to the Professors of Christian Religion : What shall I say of them , who in the very Palace of the Emperours , and in the presence of Princes lived most familiarly . Yea the Bishops of all Churches came to be in great Reverence and Favour among all sorts of Men , and with all Magistrates , who can worthily describe those innumerable Heaps , flocking Multitudes , throughout all Cities and Famous Assemblies , frequenting the Places dedicated or appointed unto Prayer ; because of which Circumstances , they not contented with the old and antient Buildings ( which could not receive them ) have throughout all Cities Builded them from the Foundation wide and ample Churches . But then after that our Affairs through too much liberty , ease , and security , degenerated , i. e. turned out of kind , from the natural Rule of Piety ; and after that one pursued another with open contumely , i. e. disgrace or reproach , and hatred ; and when that we impugned , i. e. resisted or assaulted , our selves by no other than our selves , with the Armour of Spite , 2nd sharp Spears of opprobrious , i. e. reproachful , Words , so that Bishops against Bishops , and People against People raised Sedition , i. e. discord or strife : Last of all , when that cursed Hypocrisie and Dissimulation had swom even to the brim of Malice , the heavy hand of Gods high Iudgment , after his wonted mann●…r , whilst as yet the Ecclesiastical Companies , i. e. them of , or such as belonged to the Church , assembled themselves nevertheless , began softly by little and little to visit us ; so that the Persecution that was raised against us took its first original , i. e. first beginning , from the Brethren which were under Banner in Camp , whenas we were touched with no Sense or Feeling thereof , neither went about to pacifice God ; we heaped Sin upon Sin , thinking like careless Epicures , i. e. such as are given to excess in Gluttony , that God neither cared , nor would visit our Sins . And they which seemed our Shepherds , laying aside the Rule of Piety , practised Contention and Schism among themselves , i. e. division in matters of Religion ; and whilst they aggravated , i. e. made things worse and worse by Words , these thing , viz. Contention , Threatnings , mutual , i. e. that which passeth one from another , Hatred and Enmity , and every one proceeded in Ambition , i. e. Pride , or immoderate Desire of Soveraignty , much like Tyranny it self ; then , I say , the Lord , according to the saying of Ieremiah , made the Daughter of Sion obscure , and overthrew from above the Glory of Israel , and remembred not his Foot-stool in the day of his Wrath. Of Dioclesians Proclamations against the Christians . In the nineteenth Year of Dioclesian's Reign was there Proclamations published , in which it was commanded , That the Churches should be made even with the ground , the holy Scriptures by burning them should be abolished , i. e. disannulled or destroyed ; such as were in Honour and Estimation should be contemned , and such as were of Families , if they retained or held the Christian Faith , should be deprived of their Freedom . And such were the Contents of the first Edict . But in the Proclamations which immediately followed after , it was added : That the Pastors , i. e. Shepherds , throughout all Parishes , first should be imprisoned , next with all means possible constrained to Sacrifice : Afterwards some endured bitter Torments ; others fainted for Fear , and at the first onset , or first violent assault , were quite discouraged : Some were tortured and launched with more intolerable pain , some failed of the purposed End , some were found constant and perfect . Yet the Enemies of Truth triumphed and laboured to bring their purpose to effect . Concerning the Persecution . The Persecution against the Christians grew so exceeding great , that some after many Torments endured , were broiled to death ; some were hanged , and some were beheaded . And about that time , some of the Emperour's Palace hapned to be on fire , and when the Christians were taken in suspicion to be the Authors thereof , by the Emperors commandment the whole Troop generally of all the godly there , at that time was executed , whereof some with the Sword were beheaded ; others burned with fire , others carried in a Boat , and thrown into the deep Sea. And such were the practices in the beginning of the Persecution at Nicomedia . Afterwards the Emperor commanded all the Pastors throughout every Church , to be imprisoned and kept in hold ; multitudes were inclosed or shut up , and the Prisons of old appointed and ordained for Murderers , diggers of Sepulchres ; and riflers of Graves , were then replenished with Bishops , Ministers , Deacons , &c. so that there was no room in Prison for such as were condemned for hainous Offences . Again , when the former Edicts had taken place , there followed others , by virtue of which , such as sacrificed were set at liberty , and such as resisted were commanded to be tormented with a thousand kind of Torments . Concerning the Roman Empire . Before the Roman Empire waged Battel against us , saith Eusebius , in the space the Emperors favoured us , and maintained Peace , it may not sufficiently be declared how prosperously the Commonwealth flourished and abounded with Goodness , &c. And whenas the Empire after this sort increased without offence , and daily was enlarged , they had no sooner removed Peace from among us , but they stirred up Battels as could not be reconciled . Not fully two years after this Hurlyburly , i. e. tumult or stir , there was such a change happened unto the whole Empire , which turned all upside down . For no small Disease overtook the Chief Emperour , and bereaved , i. e. deprived , him of his Wits : Afterwards the Empire was divided into two parts , the which was never remembred to have come to pass before that time . Not long after Constantius the Emperor , passing all others throughout his Life-time in Clemency and Goodness towards his Subjects , when he died his Son Constantine supplied his room : In his Life he was most benign among all the Emperors ; who alone of all the Emperors in our time governed most gloriously and honourably during the whole term of his Reign , shewing humanity and bountifulness unto all Men , &c. The Dissimulation of Maxentius . Maxentius , who exercised Tyranny at Rome , in the beginning of his Reign dissembled our Faith egregiously ( i. e. some time basely ) creeping into Credit by flattering the People of Rome ; and therefore he commanded his Commonalty or vulgar People , to cease from persecuting of the Christians , whereby he might pretend a show of Piety , i. e. Godliness , and seem tractable and more benign , i. e. favourable , than his Ancestors that went before him : But in process of time , he was not indeed found the same which Men took him for , and hoped he would be ; for he fell into all kind of Enormities ( i. e. he went out of rule or measure ) omitting no heinous Offence , how detestable and lascivious soever it was unessayed ( i. e. untried ) wherefore all , both high Primates ( i. e. Archbishops ) and inferiour People , trembling for fear of him , were oppressed with his intolerable Tyranny ; yet neither by silence , neither by suffering this grievous servitude ( i. e. bondage or base estate ) could they be free from the bloody slaughter and imbrued murther of this Tyrant . Concerning Maximinus , and his Proclamation in the behalf of the Christians . It seems his Behaviour towards the Christians was very cruel , and the Persecution long and tedious in his day , which continued for 12 years : He exceeded many in Hypocrisie , Superstition , Idolatry , Oppression , Prodigality , in Drunkenness , Lechery , &c. wherefore a plague lighted on him , which took root in his Flesh , and afterwards proceeded even unto his Soul. At length being thus tormented , and lying in this miserable condition , he began to ponder with himself the rash Enterprises he had practised against the holy Worshippers of God : Wherefore returning unto himself , first he confessed his Sins unto God , next calling unto him such as then were about him , he gave commandment , that with all speed they should cease from persecuting the Christians ; and that by the Commandment and Decree of the Emperor , they should build again their Churches , &c. And his Proclamations were published throughout the Cities , containing a Re●…antation of these things formerly prejudicial unto the Christians . In the third Year of our Persecution under the Reign of Maximinus , the second Hurly-burly was raised against us ; and the Tyrants Letters were then first of all brought to Urbanus , charging all the People of what Degree or calling soever , that they should Sacrifice unto their Gods ( the Magistrates also throughout every City busily applying themselves to the same ) and that the Beadles throughout all the City of C●…sarea , should , by virtue of the Presidents Edict , summon the Fathers , the Mothers and their Children , to appear at the Idols Temple ; and that the Tribunes should likewise out of a Scroll ( i. e. a piece of Paper or Parchment which might be called a Bill ) call every one by his Name ; by reason whereof , there was no where but heaviness , sobbing and sighing . And Apphianus went cheerfully unto the President as he was sacrificing , and boldly took hold on his right hand , and stayed him forthwith from doing Sacrifice , exhorting him thenceforth to cease , and to be no more seduced ; saying moreover , there was no reason that he should despise the One , and the Only True God , and offer Sacrifices unto Devils , Immediately after he was haled of the Presidents Train as of savage Beasts furiously raging againest him , and tormented over all his Body with many stripes , the which he patiently suffered ; and for a while was clapt in prison ; and afterward shas brought before the Judge , and was tortured with many Torments , and was finally cast into the Se. Great Persecution against the Christians . A young Virgin called Theodosia coming to salute certain Prisoners , she was apprehended , as if she had done some heinous and horrible Offence , and she was haled before the President , and he forthwith like a mad man bereaved of his Wits , scourged her bare sides with bitter and grievous Lashes , and afterwards she was drowned in the Sea. Afterwards many were condemned to the Mine-Pits : , not for Commodity and Profits sake , but for Affliction and Misery ; some burned ; three Martyrs enjoyned to buffet , if not to kill one another ; and some were torn of wild Beasts ; and some of the Christians were g●…lded , and afterwards condemned to the Quarries ; and others were condemned grievously , and chastised with Imprisonment and Fetters . Of which number was Pamphilus , of all my Familiars , saith Eusebius , my dearest Friend , a Man who among all the Martyrs of our times , excelled for every kind of Virtue . But not long after this Villany exercised upon Pamphilus and others , Vengeance from above began on a sudden to take hold on Urbanus their persecutor , while as yet he governed in this sort ; so that after great shame and ignominy being convinced of hainous Crimes , and horrible Treachery , he was condemned to die ; then he whined like a Child , and cried for the help of the whole Nation which he had ruled . The Punishment of 130 Confessors , and of Persecution reviving again , against the Christians . Not long after there were 130 valiant Champions out of the Country of Egypt , Protesting their Faith in Christ and Religion to God-wards , which at the Commandment of Maximinus , suffered in Egypt the like Torments ( viz. ) That their right Eyes should be sticked upon the point of a Bodkin , and all to be digged out , and searched to the inner Veins with a hot scalding Iron , and that the left Leg should be Sawn alunder in the Knee-Sinews : But with these hainous and horrible Treacheries practised against the Noble and Renowned Martyrs of Christ , the great heat of Persecution was asswaged , and the Flame thereof ( as it seem'd unto us ) by reason of their Blood was quenched , and now Pardon and Liberty was granted unto the Confessors , for so the Christians ( it seems ) were then called of Thebias , who were then oppressed with drugery in the digging of Metais , growing in that Region : And we poor silly Christians , went about to recreate our selves in this calm season of quiet peace : but he in whose hand it lay to persecute us , I wot not how , neither by what motion , was again throughly and wonderfully incensed , i. e. stirred up to Anger against the Christians . Therefore , upon a suddain the Letters of Maximinus were sent to raise Persecution against us in every Province , whereupon the President and the grand Captain of the Emperors whole Host gave out Commandments by Writs , by Epistles and Publick Decrees unto the Wardens in every City , unto the Governours and Rulers of Garrisons , unto Auditors , i. e. Officers of Account , and Recorders , that the Emperours Edict with all speed might take effect : And charged moreover , that withal Celerity , i. e. Swiftness or Speed , they should repair and build again the Idol-groves , and Temples of Devils , lately gone to ruine : And also they should bring to pass that Men and Women , their Housholds and Families , their Sons and their Servants , together with their tender sucklings hanging at their Mothers Breasts should Sacrifice , and in very deed taste of the Sacrifice themselves , &c. These things being come to this pass , and the Christians being ( as it is most like ) altogether dismayed at these sad sorrowful Plunges wherewith they were held : And the Ethnicks , i. e. Heathens themselves complained , of the Intolerable , and Adsur'd , too too shameful a dealing , for they were cloyed with too much Cruelty and Tyranny , and this lamentable season hanging every where over our Heads , the divine power of our Lord Jesus Christ again gave unto these his Champions such valiant Courage of mind , that they set at naught , tread down , and stamped under Foot , all the terrors and threats which the Enemy could devise . Three therefore of the Faithful Christians Linked together in one mind , went unto the President as he Sacrificed , and with a loud voice exhorted him , to reform himself , to rev●…ke his Errour , and to leave his Folly , affirming there was no other God but he , who was the Author and Finisher of all things : And being demanded who and what they were , boldly made answer , That they were Christians : whereat Firmilianus being vehemently moved , without any more ado or farther Punishment , commanded forthwith , They should be Beheaded . The Ninth BOOK OF EUSEBIUS . Maximinus forbad Assemblies in Church-yards . THis Tyrant who bore Rule in the Eastern Parts , would not suffer the Christians to live in peace , no not Six whole Months , but pur in Ure every Mischievous Practice , to the overthrow of Peace and Tranquility , first by a certain pretence he goeth about to bar us of our Liberty of meeting in Church-yards ; next , by sending certain Malicious Men , he incited , i. e. stirrod up , and provoked against us the Citizens of Antioch , that they should buy of him for a great benefit , that he would permit no Christian at all to dwell within his Dominions . Maximinus waged Battel with Licinnius and was overcome , and then Published an Edict in the behalf of the Christians . Maximinus became so furious and mad that he broke the League made with Licinnius , and he raised an Irreconcilable War ; and in a short space therefore with all might he molested in manner every City , and having gathered all his host together and mustered a multitude of many Myriads , i. e. ten thousands of Souldiers , he marched to Battle , trusting in Devils whom he took for Gods , and was Arrogant , i. e. proud or Insulting , because of his great multitude of Armed Souldiers , but he was overcome , and became subject to most vile shame and reproach , and being stricken with rage and madness , he slew many Priests and Prophets of their Gods ; Afterwards he ordained a most perfect absolute decree in the behalf of the Christians Liberty . Wherein he said ; That if any were disposed to cleave unto such Ceremonies ( i. e. Rites , or Customs , or to addict themselves unto the observation of that Religion , it might be Lawful for them without Offence to follow their own will ; And that they should be hindred or forbidden , by no man. Our pleasure is moreover , that without fear and suspition , they should use that service which pleased every man best , wherefore we have decreed to Publish this EDICT , wherby it may appear manifest unto all Men , that it may be Lawful for them as many as will follow that opinion and Religion , by this our gracious gifts and Letters Pattents , i. e. Writs , or Commissions from the Prince , as every one listeth and is delighted , so to use that Religion , which him pleaseth , and after his own manner to exercise the same , besides this also is permited unto them that they may build places of Prayer for the Lord : Last of all , that this our gift may be the greater we have vouchsafed to decree that also : That if any House or Mannors , i. e. Farm-Houses without the walls of the Cities , heretofore belonging unto the Christians Title , by the Commandment of our Ancestors have passed unto the Crown , either presently enjoyed by any City , or otherwise sold or given to any Man for a reward , all these we have Commanded they should be revoked , to the Ancient rights of the Christians , whereby all may have experience of our Piety and Providence in this behalf . These words of the Tyrant , not one year being fully past , followed the Edicts or Proclamations which against the Christians were Ingraven in Pillars . Afterwards he was smitten of God with a Plague from above , and his Flesh wasted by an Invisible Fire , so that it consumed and dropped away , and lost all the fashion of the old form , being become like a Painted Image , dryed up of a long time ; his Eyes passing their bounds , left him Blind ; at length he confessed he suffered those things justly , and gave up the Ghost . Foelix quem faciunt aliena pericula cantum . Happy is he , whom other mens harms do make to beware . The Tenth BOOK OF EUSEBIUS . The Heathen were glad of the Christians Success : The Emperor favoured them much . THE Heathen being delivered and rid of the former Mischiefs , confessed diversly , That the Only True God was the Defender of the godly Christians : But unto us there was an unspeakable Joy ( saith Eusebius ) which with incessant Hope did depend upon Christ the Anointed of God : Moreover , the most Puissant , i. e. Mighty , Emperors by their often Constitutions , i. e. Appointments , published in the behalf of the Christians , have amplified and enlarged the things granted to us by the free Bountifulness of God. Unto the Bishops also there came favourable Letters from the Emperor ; Dignities were bestowed , Summs of Money and Presents were sent them . The Edicts of Constantine and Licinnius , touching Christian Religion , and the Liberty thereof . Weighing with our selves , said they , that of old the Liberty of Religion was not to be hindred , and every one had licence after his Mind and Will ; We have presently commanded , that every one shall handle the holy Affairs at his pleasure , and that the Christians shall retain their Faith of their former Opinion and wonted Service . Whenas with prosperous Success we came to Milan , and enquired of the things which made for the Commodity and Profit of the Commonwealth , these amongst many other things seemed expedient , yea , before all other , we purposed to decree ; wherein the Reverence and Service due to God is comprised ( i. e. contained ) that is to say , by which we might grant unto the Christians altogether Free choice to embrace what Service and Ceremony pleased them best , to the end the Divinity of the Celestial ( i. e. Heavenly ) Affairs now every where received , might in some part be pleasing unto us , and to all our Subjects . Then according unto this our Pleasure , we have decreed , with sound and most right Judgment , that Licence any Liberty be henceforth denied unto None at all , of chusing and following the Christian Service or Religion , but that this Liberty be granted unto every one , to addict his Mind unto that Religion which he thinks fit for him , to the end that God may grant unto us his wonted Care and Goodness . And now whosoever freely and firmly is disposed to retain the Christian Religion , let him do it without all molestation or grievance . And because that we have granted Liberty to use their Observance and Religion , if so please any ; It manifestly availeth for the Tranquillity , i. e. ease and quietness , of our Times , that every one have Liberty to chuse and worship what God pleaseth him best . This have we done , lest ought of our Doings seem prejudicial unto any Service or Religion . And because the said Christians are known not only to have enjoyed the place of their Meetings and Assemblies , but also certain other peculiar ( i. e. proper ) not to every one privately , but belonging by right unto their whole Society ; see that thou command all those according unto the Decree mentioned before , to be restored unto the Christians . Afterwards the Emperor summoned a Synod i. e. a General or Universal Assembly , of Bishops to meet at Rome , for the uniting and reconciling of the Churches ; for it seemed unto him very grievous , that there should be found in his Provinces , a multitude of People prone , i. e. inclining unto the worse , and disagreeing , and that among Bishops there should be variance . Money granted unto Ministers by the Emperor . Constantine the Emperor unto Decilianus Bishop of Carthage , sendeth greeting : Inasmuch as it pleased us to administer something for expences sake , unto some certain Ministers of the approved and most Holy Religion , throughout all the Provinces of Africk : I have signified unto Ursus , that he should cause three thousand Poles of Silves ( i. e. certain Weights , one contain-in 222 pounds and six ounces , the other weighing 208 pence ) to be told unto thy Fidelity . And forasmuch as I understand that some troublesom Persons were supposed to pervert by some lewd Corruption , to People of the most Holy and Catholick ( i. e. Universal ) Church ; wherefore if thou perceive such Men to persist in their Folly , without any more ado have recourse unto the Judges , and make them privy thereof , that they consider of these as I charged them when they were present . A Copy of the Epistle , by the which the Emperour freed the Bishops from paying Tax or Tribute . We greet you , most Honourable Anilinus : Because it appeareth diversly , that if the Religion wherein great estimation of Holiness is maintained be set at nought , great danger will ensue to the publick Affairs : And again , if the same be orderly handled and maintained , great Prosperity and special Felicity ( i. e. Happiness ) will follow unto the Roman Empire , and the Affairs of all Men , the Goodness of God exhibiting ( i. e. giving ) the same . It seemed good unto us , that those Men which labour in this godly Religion , with due Holiness and diligent Observation of this Law , shall receive Recompence of their Travels : Wherefore our Pleasure is , That they of the Province committed to thy charge , whom we commonly term Clergy-men ( i. e. Bishops , Deacons , and Priests , &c. be wholly free and exempt ( i. e. free from any Service or payment ) from all publick Burthens , lest by any errour or cursed swerving they be withdrawn from the Service due unto God , but rather may occupy themselves about their profession , without any molesting at all , who , while they perform the great Ministry of the Holy Worship , do seem to profit very much the publick Affairs . Licinnius's Cruelty towards the Christians . Afterwards Licinnius began to imitate the Wickedness and Impiety of cruel Tyrants , and secretly endeavoured by little and little to impugn , i. e. resist or assault , the Saints under his Dominion , who never molested or endamaged his Empire , neither hurt him any kind of way at all : Yet by his Injunctions commanded , That no Charity by any man should be extended towards them which were afflicted in Prison , neither Compassion should be had on them , which in Fetters were like to perish with Famine ; neither was it lawful for any to be honest , or to practise Charity towards their Kinsfolk , whom they were bound to pity , even by the Law of Nature . The Law was indeed shameful and cruel , and far from a Good Nature ; unto the which there was a penalty annexed , That such as had shewed Compassion , were punished alike with them unto whom they had been merciful ; and such as had shewed any Kindness towards them , were fettered , imprisoned , and punished alike with the afflicted . Such were the Constitutions ( i. e. Decrees or Appointments ) of Licinnius . So that the flattering Presidents , to gratifie the mischievous Tyrant , tormented some without cause that had done no evil , as if they had been Murtherers ; whereof some endured a strange Death , their Bodies being cut in small pieces as Butchers do use , and after this cruel and horrible Spectacle , thrown into the bottom of the Sea , to become Food for Fishes . But in a short time after , Licinnius was overcome by Constantine , who favoured the Christians , and restored unto them external Peace . The End of the First Part. A SUMMARY , Or brief Hint of the Twelve Persecutions Sustained by the Ancient Christians : With a compendious Paragragh upon the same ; and a Catalogue of the Synods and Councils which were after the Days of the Apostles : Together with a Hint of what was decreed in the same ; as also the Judgment of some Wise Men concerning such Convocation . LIKE-WISE An Appendix of some observable Things concerning the Christians which lived about a Thousand and Four hundred Years since ; with whose State , Principle , and Condition , is parallell'd the Suffering Christians of this Age. PART II. Qui est Crucianus , non est Christianus . He that beareth not the Cross of Christ , is no Disciple of Christ. For unto you it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake , Phil. 1. 29. LONDON : Printed for Francis Holder , in the Passage going into White-Hart-Yard , in Lombard-street , 1698. PART II. How from the beginning the Enmity of Satan hath been great against the Reghteous and Innocent People of God. OF a truth , he that is born after the Flesh , persecuteth him that is after the Spirit ; and that irreconcielable Enmity which God ( after many Transgression ) put betwixt the Seed of the Woman , and the Seed of the Serpent , hath in all the ages of the World , appeared in Satans Instruments against the Righteous and Harmless People of the Most High , who since the Fall have suffered through many Generations : And it is observed , how that when the Adversary of Mankind had got possession in Cain ( Adam's first Son , Gen. 4. 1 , 8. ) that then did Cain rise up against his Brother Abel , and slew him : And this same Adversary is he , who hath been a Murtherer and a Lyar from the beginning , who until this day hath retained a place in the Hearts of Cain's Posterity ; and one remarkable Token whereby he might be known in all Ages hath been Persecution . And after he had gotten Dominion in Mans Heart , the Wickedness of Man became great in the Earth , and the Imaginations and Thoughts of his Heart were evil continually ; so that the Earth came to be corrupted , yea to be filled with violence . And then did the Wicked and Ungodly often offer violence unto the Just and Righteous , even as the wicked Sodomites did unto just Lot , whose Enmity was not only against him , but also against the Angels whom he had entertained , Gen. 19. 5. And likewise this Adversary of God and good Men , had gotten place in the Hearts of Joseph's Brethren , who conspired together to slay him ; but they not being suffered of the Lord to do that , they cast him into a Pit in the Wilderness . Moreover , it appears that Satan ( i. e. an Adversary or Devil ) had a possession in Pharoah , and in the Egyptians , who did much perplex and afflict the Righteous in those days ; for they were grieved with them , and therefore did they make the Lives of the Righteous bitter with hard bondage , &c. Again , the Enmity of this Adversary was great in many of the Potentates of the Earth , against the People of God in the days of old , as appears in sundry Places of the Old Testament . And it may be observed , how that when they that were called the Lords People departed from his Counsel , that then this Adversary got place in them also ; which plainly appeared by their murmuring against the Lord , when they were wroth over his Servants , and cried out , Stone them with stones , &c. Numb . 14. 10. Again , this Adversary of God , and of good People , got possession , yea dominion in the Sons of Belial ; who beset the House of him that entertained the way-faring Levite , and intended to have slain him . Again , we may see how that when Saul departed from the Gounsel of the Lord , then did the Evil Spirit of this Adversary enter into him ; and then commanded he his Footmen to slay the Lord's Priests ; and although they would not do it , yet Doeg slew fourscore and five of them upon one day , 1 Sam. 22. 17 , 18. Again , the evil persecuting spirit of this Adversary appeared also in Jezebel , Ahab's Wife , who stirred up the Elders and the Nobles to procure two false Witnesses against Naboth , to testifie falsly against him , as if he had blasphemed against God and the King ; and the People of the City being leavened with the aforesaid Spirit , they carried him out of the City , and stoned him to death . Again , when the Israelites were departed from the Lord , then did the Enmity of this Adversary of God and all Goodness appear in them , which manifested it self by the wrath and indignation which appeared in them against the Prophet Jeremiah , whom they cast into Prison , and against Zechariah , whom they slew betwixt the Temple and the Altar . Yea , so mightily did the Enmity of Satan's persecuting Spirit prevail over them , that in the end they killed and crucified those whom God sent among them , and scourged them in their Synagogues , and persecured them from City to City , Mat. 23. 24 , 25. From these few Examples which I have here alledged , it doth most plainly appear , that Satan , this Adversary of God , of the Creation , and of Mankind , hath of old had a mighty Enmity against the Righteous , yea before the coming of the Messiah , of whom the Prophets that were slain testified ; and it is manifest , that it was his persecuting Power and Spirit which appeare in Cain , in Joseph's Brethren , in the Sodomites , in the Sons of Belial , in the Egyptians , in Saul , in Jezabel , and in the Jews : And the same Enmity hath often appeared in the same persecuting Power and Spirit of this old Adversary against the True Christians since the coming of the Messiah ; which may more clearly appear from that which followeth . WHen the Jews had crucified the Lord of Glory , then did they raise a terrible Persecution against the Apostles , and that under pretence of Religion ; yet they sought to conceal their Blood-thirstiness , through their carrying on their wicked Design by the Romish Authority ; for they said expresly , It was not lawful for them to put any Man to death ; yet in the mean time they could hale them before their Councils , where the High-Priest was President , and there did they Judge and Condemn the Christians , as they had done Christ ; and afterwards they delivered them to the Earthly Powers , to be punished according to their Sentence ; calling the Christians the Sect of the Nazarites ; and said they set the whole World in an uproar , and sought to annihilate ( i. e. to bring to nothing ) the Law of Moses , whereupon they presently got the help of the rude Multirude to persecute the Christians , and that under Pretence of defending of Religion . Note , Are not the true Christians now called a Fanatick Sect ? And are they not accused for making uproars and tumults , when they are as free from such things as the Christians were in the Days of the Apostles ; who were not only accused for making Uproars , but also for setting the Law of Moses at nought , even as true Christians now are falsly accused for making void the Scripture , and of setting it as nought ; whereupon many now suffer about their Religion ( by such as pretend to defend and propagate it ) even as the ancient Christians did then under the Jews , who resisted the Spirit of Truth , and the holy Men that spoke as it gave them utterance ; and being filled with an evil Spirit of Malice and Enmity against the Lord and his Truth , they whipped the Apostles , and haled Stephen before their Council , and procured false Witnesses against him . And when Stephen in his Answer laid open their Wickedness , they were pricked at the Heart , and gnashed their Teeth at him , and stopped their Ears , and run forceably upon him , and stoned him to death . And after that , a mighty Persecution of the Christians arose , insomuch that they came to be scattered throughout the Land of Judah and Samaria . After that the Jews did bring much suffering upon the Christians , against whom their indignation was great , and especially against Paul , whose life they earnestly sought after , and sometime did they stone him , and sometime they did whip him , and often were they moved with envy against him and the Brethren , and upon a time , took unto them certain lewd Fellows of baser sort , and gathered a company and set all the City upon an uproar , and assaulted the House of Jason , and drew him out with others of the Brethren unto the Rulers of the City , crying They that have turned the World upside down are come hither also , and these all do contrary to the Decrees of Caesar. Note . Hath it not been so of late in England , that when the true Christians have come to one of their Friends Houses in a City , some evil affected person or other , hath gathered a company of Rude People , and have haled the Innocent out of their Friends Houses , when they have been edifying and building up one another in the most Holy Faith : So that oftentimes the Anti-christians have behaved themselves like the Unbelieving Jews , and through their Tumultuous Uproaring have they caused the peaceable and harmless to suffer , when they who were Guilty have gone free . Moreover , the professing Jews manifested their envious Spirit against Paul , when they stirred up the People and laid hands upon him , crying out ; Men of Israel help : this is the Man that teacheth all Men every where , against the people , and the Law and this place ; And all the City was moved , and all the People ran together , and they took Paul , and drew him out of the Temple , and had him before their Council , and accused him to the Governor ; but when they could not prevail , neither by Righteousness nor by Violence , then did a Company of them bind themselves by an Oath , neither to eat nor to drink until they had killed Paul. Thus much concerning the Jews . Note , Since that the Gospel hath been preached again in the Power and Demonstration of the eternal Spirit , some Cities in England have been as in Uproars , where the true Christians have so preached the Gospel as before mentioned ; and at the same time they have been accused for teaching People against the Scripture , and for incensing of them against Magistracy and Ministry , yea against their Laws and Discipline ; and thereby have some Professing Antichristians , stirred up the rude Rabble shamefully to intreat the good Christians , who at this day are found in the footsteps of the ancient suffering Christians . Object . But some will say , Who dost thou call the True and Good Christians , whom thou dost at this time parallel with the Ancient Christians ? We know not whom thou meanest , nor do we know whom thou callest the Anti-christians ; thou mightest do well to inform us a little . Answ. I call them the True or Good Christians , who walk in the Light of the Lamb , who follow him through Honour and Dishonour , through evil Report and good Report , who bear his daily Cross without murmuring , who do unto others as they would be done unto , who renounce the vain Customs of the World , and forsake the frivolous Traditions of Men , tógether with the hidden things of Dishonesty ; who are truly contented in suffering when they are therein exercised , and that for the exercise of their Conscience in matters pertaining unto Religion , who for Conscience sake cannot Swear , because their Master forbids them , nor pay Tithes , because their Lord is come who ends the first Priesthood that took Tithes , and is become their Priest , unto whom they could freely give Tithe , Sacrifice , Oblations , &c. But these that be external he wills not , therefore do they freely offer that unto him , which they are sure he will not reject nor despise , to wit , a clean , contrite , and broken Heart , &c. And they who live godlily and unreprovably , as becometh right Christians , such I do call Good and True Christians . And foras much as I find the People ( who in contempt are called QUAKERS oftner than Christians ) in the Light of the Lamb , in his Doctrine , and in the Practices in which the antient Christians were exercised , therefore it is meet that they now should be called The Good or True Christians . And for the Anti-Christians ( i. e. Opposers of , or Adversaries to true Christianity ) such I call so , as are found professing Christianity in words , but deny it in works , as some that professed in Words they knew God , but in Works they denyed him ; so they that profess to be Christians , and live in all manner of Unchastity , they by their Works deny that which they profess in words , and so are not worthy to be called Christians , while they are found in that which is against , or contrary to Christianity , in which thousands of persecuting false Christians are found ; and therefore do I call such Antichristians . How the Ancient Christians suffered by the Heathen ; and how true Christians now suffer by the same Spirit of Enmity and Persecution , which is entered into the false Christians , alias Antichristians . The First Persecution . WHen that the Jews were bereaved of their Power by the Heathen , and that the time was expired wherein they had so cruelly used the People of God , nevertheless the Christians were not therefore freed from suffering , for they were therein exercised under the Heathens Power , and Nero was said to be the first Tyrannical Emperour that persecuted the Christians ; it was called the first Persecution , because it was under the Emperors Power , and it began in the year 66 , after the Birth of Christ , and at that time was chiefly within the City of Rome : About that time did People begin to accuse the Christians , with all manner of Wickedness , and to esteem them as Reprobates , because they did not honour the Gods. Note , Have not the true Christians suffered in England , under the sundry Powers that have been of late , even as the Antient Christians suffered under the Iewes . And it appears that when the Iewes were deprived of their Power , then did the Heathens Persecute the Christians ; And did not both Protectors and Parliaments persecute the Innocent when they were in Authority ? but since they have been deprived of the power , and turned out as the Iewes were , when the Gentiles came to have the preheminence , hath not the King himself become Guilty of their Sin in persecuting or suffering the Innocent to be persecuted within his Dominions ; And hath not all manner of Evil been spoken of them , and they been accounted unfit to live in either Kingdom or Commonwealth , and that chiefly because they could no more honour that Proud and Ambitious Spirit which is gotten up in the hearts of Men , then the Antient Christians heretofore could honour the Gods of the Heathen ? The Second Persecution . IN the Year of our Lord 93. did the second Persecution begin under the Emperour Domitianus , under whom several were put to Death , and about the same time was the Apostle Iohn Banished unto the Island Pathmos , where he Wrote his Revelation ; In those days the Christians were so little esteemed , that the People called them Cobler , Weavers , Combers of Wool , Illiterate and exceeding Rustick , or Clownish , yea such as knew no good fashions . Note . Have not some of the true Christians been put to death of late in New England ? and have not many of them suffered the spoiling of their Goods , and their Bodies to be cast into Prison , to be Whipt , and shamefully intreated by the Anti-Christians , and that about their Religion ? And have not many of the true Christians been in derision called Coblers , Taylers , Weavers , Plowmen , &c. So little esteem have the true Christians now among the Children of this World , as the Antient Christians heretofore have had among the Children of Men. The Third Persecution . IN the Year 102. did the third Persecution begin under the Emperour Trajanus , who tho' he was called a good Emperour , did nevertheless Persecute the Christians , out of Humility to the Gods , in which Persecution several Bishops were put to Death , as the Bishop of Rome , the Bishop of Ierusalem , &c. And at that time the Bishop of Antioch testified , That Sufferings made us like unto Christ , who had suffered for us himself , preparing a way through suffering unto Eternal Life : About the same time did a Governour Write unto the Emperour in the Christians behalf , whereupon the Emperour wrot , That they should seek no more of them , but those they had in Prison should they put to Death . Note . Without Controversie the Bishop or Pope of Rome , must needs be much degenerated from that State in which those Bishops then were ; forasmuch as he now ( by that Power through which they were put to death ) doth put others to Death about their Religion , for which they then suffered Martyrdom : From hence it may be observed that the Bishops now , which persecute tender Consciences about Religion , are found rather in the Footsteps of the Heathen , then in the condition of those Bishops that suffered Martyrdom : Moreover in these latter days the Lord hath stirred up some at times to speak a Word , or to Write a few Lines in the behalf of the true Christians unto them in Authority , whereby their hearts have been so far moved and reached , that they have done something in order to the mitigating of the Sufferings of the Innocent , who at this day share with their Brethren in the Fellowship of the Suffering of the Gospel . The Fourth Persecution . IN the year , 164. was the fourth Persecution of the Christians , which arose under the Emperour , Marcus Aurelius and Lucias Verus , in which Polycarpus Bishop of Smyrna was put to Death , who had been a Disciple of John , and had been many years in the service of the Lord , as he himself acknowledged ; About the same time was Iulianus put to death at Rome , in whose time the Christians were accused for having a Fleshly conversion one with another , which he marked to be Lyes by their willingness to Die , and thereby he coming to be Converted , became an Eminent Teacher of the Christians . At Lyons in France did there go forth a Proclamation , That the Christians might not dwell in their Houses , nor that they must not converse upon the Streets , nor shew their Faces ; which being Impossible for them to perform , their sufferings became exceeding great ; and in the mean time some of the Slaves gave out that the Christians lived in filthy Lasciviousness among themselves : In this Persecution there was one Lucius put to Death , for reproving the Judge for puting the Christians to crueller Deaths then any other Transgressors . Note , Though the true Christians now are Vilified and Falsly accused by Anti-Christians as the ancient Christians were in former Ages , yet wise men can see their Innocency , and therefore do they love them in their Hearts , and some time some have been Convinced , by beholding the Patience , Long-suffering , and Innecency of the Innocent in these latter days : who now some time do suffer the loss of their Liberty , and the spoyling of their Gods , if not Banishment , either by vertue of Proclamations , or of Decrees , or of corrupt Laws , which true Christians now can no more observe and obey , then the antient Christians observed the aforesaid Preclamation of the King ; and this hath been evident , that sundry of the true Christiant in these later days have died in Prison [ as some did in the aforesaid Persecution ] where they-Sealed their Testimony with their Blood , as many have done before them : And sometimes it hath hapened that Affliction hath been added to the Bonds of some of the true Christians , when they have told a Judge or an Inferior Officer , that Malefactors have had more freedom and liberty then they , and more favour shewn them , by such as were in place of Trust ; and this hath been manifest enough in many parts of the Nation as is well knowd to many . The Fifth Persecution . IN the year 201. did the fifth Persecution begin under the Emperor Severus , which was hence in part occasioned ( to wit ) when the Emperor had a War , and had gotten the Victory , the Christians kept themselves Still , without making tokens of Joy , with Fires or May-polls , or other Triumphs , according to the manner of the Heathen : Whereupon they accused the Christians out of Envy , as if they had despised and hated the Emperour , and the rather , because the Christians would not Swear by his Fortune : Again , they reported that the Christians blew out their Candles in their Meeting in the Evenings , and that they did behave themselves unseemly one towards another , so that the Christians were despised of ( almost ) all : Something to this purpose Tertullian rehearseth , saying , The Heathen accused the Christians of Meeting together to Sacrifice a Child , and after they had taken away his Life in a Barbarous Superstition , that then they committed Incest , ( i. e. Carnal knowledge betwixt near Kindred ) they also added , That the Christians had Doggs which served to overthrow the Candles , and loosing all shame in taking the Lights from them , and covering their Actions under the vaile of Darkness , Emboldened them to seek the use of Ungodly and Sacrilegious ( i. e. Abominable ) pleasures . Again , ( said he ) The Christians were accused of Sacriledge , ( i. e. an abusing of Sacraments or Holy Misteryes ) for they did not Solemnize with the Heathen the days they Feasted on in Honour to the Emperours with all kind of Beastly Ceremonies , Repugnant ( i. e. contrary ) to the Christians Modesty , Chastity , and Purity . In those days it was a manner among the Christians not to go to any Comedies or Stage-Plays , for they understood , that if they did forsake the Devil and all his Works , with the World , that then they must forsake Comedies and Stage-plays : Moreover the Christians said , We renounce ( i. e. resign or refuse ) your Shews , as we condemn their divers Originals by the knowledge we have , that they are effects of Superstition and Idolatry , &c. Note . Doth it not from hence plainly appear , that the Tokens of Triumph which are used by Anti-Christians in England , are Heathenish Inventions and Traditions , in which many have been found of late who profess themselves to be Christians : Did not many of our English People [ who glory so much of Christianity ] make Bone-fires [ so called ] set up May-poles , and In , and With such like Heathenish Inventions , Tryumph when the King was Proclaimed , when he came to London , and when he was Crowned ? And did not then the true Christians that Feared the Lord , keep themselves Still and Quiet , like unto the antient Christians ? And were not they judged to be Enemies to the King , and Despisers of him , because they did not run with the Multitude to the like excess of Vanity : But renounced their Idolatrous Superstitious Shewes , which many did not only produce upon the times before mentioned , but which are produced by Popishly affected Anti-christians upon their Popish Holy [ but rather Prophane ] Days : and upon their Mayor Days , even like unto the Heathen , whose manner was to set forth such vain Shews upon the days on which they Feasted , in whose practise the Anti-Christians are now found , who also are offended as the Heathen were , when they that fear the Lord do not observe their days and times , which they , or the Heathen have appointed to be Solemnized , which sometime they spend in Voluptuousness , Fulness , and Excess , with all kind of Beastly Ceremonies , ( as Tertullian well calls them ) which are now indeed as disagreeing and contrary to Christians Modesty , Chastity , and Purity , as the Ceremonies were , which the Heathen joyned the Christians to observe . Moreover the true Christians have been the rather supposed to be Evilly affected to the KING , and to be despisers of him , because they can no more take the Oaths of Allegance ( i. e. Obedience of a Subject to his Prince ) and Supremay ( i. e. chief Authority ) then the Christians heretofore could swear by the Emperours Fortune , for the true Christians now are of Basilides mind , who said , It did not become him to swear , because he was a Christian , neither would it become them now to do that which their Lord and Master hath forbid , who said , Swear not at all . Again , Have not the true Christians been also upbraided with such false Accusations , as if they put out their Candles and did behave themselves uncivilly in the Evening Meetings ; but let such as have thus falsly accused them see in whose steps and practise they are found . Moreover it appears , that it was the practise of the Heathen to have Comedies , or Stage-Playes , but the Christians manner then , was not to go to them , and behold it is not the manner now of Antichristians to have Comedies , but the manner of the good Christians is not to come at them , except it be to bear a Testimony against them ; wherefore may not even little Children judge , that they who have their Comedies for their pastime , at set times and appointed places that such are in the nature and practise of the Heathen , who derided the Christians and said ; Their pleasures were not the Christians , and therefore they had Reason to reject the things which pleased them as they said : even as Anti-Christians now reject Piety and Godliness which pleaseth the true Christians , who have pleasure in the Lord , and not in Unrighteousness , in which the Apostatized Christians now take pleasure , as the Heathen herefore have done . The Sixth Persecution . IN the year 237. did the Sixth Persecution under the Emperour Maximinus arise , who partly out of Envy to his Kinsman Alexander ( who had been favourable to the Christians ) did persecute the Christians : In which persecution there were many put to death ; For the Heathen in those days were so spiteful against the Christians , that when there was an Earth-Quake , or a storm , or the like , they laid the blame upon the Christians , saying , Their Gods were Angry , because their Honour went to nothing through the Christians ; This Emperour did not Raign very long , therefore did this Persecution cease the sooner . Note . The same spirit of Envy which was in the Heathen , hath often appeared in the Anti-Christians , against the true Christians in these latter days , who have boren a faithful Testimony against the vain Honour of false Christians , which must be brought to nothing by the Power and People of God , even as the Honour of the Gods , of the Heathen was brought to nothing , by the Antient-Christians , who could not bow to the Gods of the Heathen , no more then the true Christians now , can bow to the corrupt wills of Ambitious and unreasonable men , and though the Innocent suffer therefore for the present , yet for their sakes , will the Lord shorten the days of the Wicked , as he did the days of that Persecuting Emperour . The Seventh Persecution . IN the year 253. did the Seventh Persecution arise under the Emperour Decius , who with Excessive Cruelty did Persecute the Christians , In this Persecution several of the Bishops were put to death and such as were the chief among the Christians did they torture with many Torments , and the Houses of the Christians they Plundred , and that which the Plunderers did not esteem that they burned ; In this Persecution many suffered Martyrdom , some being Burned , some Beheaded ( Women so well as Men ) some being whipt to death , and some Souldiers ( for Incouraging these Martyrs in their Suffering ) were put to death ; In this Terrible Persecution several departed from the Faith for fear of the Torments , yet afterwards came to be restored again , the Suffering of the Christians was great under this Emperour , but his days were also shortened , for he had not Raigned two years but was caught in a Whag of Mire , where he met with a check or Reproof for his cruelty . Note . Thus it appears that the Christians that lived Godly in Christ-Iesus , suffered Persecution , according to what the Apostle hath said ; 2 Tim. 3 , 12. And many now that live Godly and Righteously do suffer not only the Imprisonment of their Bodies , but also the Spoyling of their Goods , which have been Spoyled both by Priests and People , who have sometime ( as it were ) Plundred their Houses for their dishonest gain , and they have shewed themselves in their carriage and behaviour to be liker unto the Heathen then the suffering Christians ; who suffered their Houses to be Plundred , but we do not Read that they then Plundred the Houses of any , but with patience suffered the Plundring of their Goods , and in this patience and long Suffering are the Christians ( that are so not in Name only , but in Nature ) found , in these Perillous times . Again , have not some Souldiers been turned out of their places , yea and brought into suffering for countenancing and favouring the Sober , Innocent , true Christians , among whom some for fear of Suffering , may in some respect desert the Truth , as some faithless ones among the ancient Christians did ; yet we know certainly there are a Remnant that cannot bow their knee to Baall , but would chuse rather to die the death which many ancient Christians suffered , then they will forsake the Lords Truth , or Transgress his Righteous Law , by breaking his commands . The Eighth Persecution . IN the year 259. did the eighth Persecution arise under the Emperour Valerianus , who put forth a Proclamation against the Christians , wherein he forbad their Meetings , and when this Proclamation or Order was not observed , then did there follow a great Persecution of the Christians , in which there was very many put to death , and some were Banished , and they converted of the Heathen in the place to which they were Banished ; but the Emperour under whom the Christians thus suffered , did not go unreproved for his cruelty , for he was taken Prisoner by the King of Persia , who made use of him for a Foot-stool when he got up upon his Horse , &c. Note . Hath it not happned so in England , that by the Kings Proclamation the Meetings of the true Christians have been forbidden ? And when that , they observed the Kings Proclamation no more then the antient Christians observed the Emperours ; hath not a great Persecution followed ? have not many of the Prisons he silled with them , partly because they could not Swear , and partly because they continved their Meetings , when they were forbidden by the Kings Proclamation , as the Religion of the Christians was forbidden by the Laws of the Heathen ; and therefore did the Heathen with much rigour pronounce these words unto the Christians , Your Religion is forbidden by the Laws &c. And did not Anti-christians the like , when they abused them in their Meetings , and broke them up with much Violence ; did they not also pronounce these words with much Rigour , Your Meetings are forbidden by the Kings Proclamation , &c. And forasmuch as the true Christians now have chused rather to suffer Bonds and Imprisonment , yea the spoyling of their Goods , and what not ? then they would renounce the Faith , deny their Religion , or forsak the Assembling of themselves together ; it doth therefore appear that the same mind is found in them now , which was heretofore in the antient Christians , who chused rather to suffer the loss of their Lives , then to forsake him , for whose cause they suffered ; yet we see their Persecutors did not always go unreproved ; Oh! that other Kings , Princes , and Magistrates , would take warning from that which happened to these Persecuting Emperours . The Ninth Persecution . IN the year 273. did the ninth Persecution arise under the Emperour Aurelianus , but this Persecution was not so great as the other , because he was cut off by death soon after he had determined the same : yet in this Persecution was Felix the Bishop of Rome put to Death , with several others here and there in divers places . Note . Often doth the Lord frustate the purposes , and Determinations of such as conspire Mischief against his People , yea have we not seen sundry Powers overturned in England , and Parliments broken up , and Councels ( if not Committees also ) shattered to pieces , when they have been determined to do Wickedly ? so that sometime they have not had power to bring that forth which they had Conceived and brought to the Birth , so mightily hath the Lord confounded their Conspiracies and brought their devices to nought , and this the true Christians have concluded to be the Lords doing , which they have beheld , and which thing hath been indeed marvelous in their Eyes . The Tenth Persecution . IN the year 302. begun the Tenth Persecution , which was so great , that it exceeded all that had been before it , not only in cruelty , but in continuance , for it continued 12 Years , Eusebius ( who lived at that time ) Writes of it at large in his Eclesiastical History ; saying , it was occasioned through the freedom of the Christians , who were come into great Reputation , and were put in places of Office , to Rule in Countrys and Cities , but through their prosperity and voluptuousness , Brotherly Love came to decrease , Haughtyness and Pride got up , and in stead of the worship of God , an insolent authority begun to get up in the Church of the Christians ; And at that time the Emperour Diocletianus gave forth a Proclamation , wherein he commanded that all the Christian Churches should be pulled down , and the Holy Scriptures Burned , and that the Christians should be turned out of their places , with other such like things . After that there came another Order that they should cause the chief of of the Church to offer unto Idols , or else they were to be put to death , then did they begin to Rack , Torture , and put to death such as resisted , and some were constrained to offer . This Persecution hegun as a little sparke , but it spread over the whole Church , and the Persecution was so hot and great that the Persecutors themselves were troubled if not wearyed ; In Syria there was so many of the Chritians in hold that their Prisons were filled with them , and with joy they went unbound to their death , Eusebius Writes how that many of the Christians had their Ears cut off , and their Noses slit , and other of their Members were cut off also , but they who caused it to be thus done unto the Christians , did not escape the Hand of the Lord , For Diocletianus who had endeavoured to root out the Name of Christians , did nevertheless see in his Old Age that the Christians flourished , at which he was troubled and killed himself ; and Maximinianus another Persecutor , was terribly perplexed with Pain in his Bowels and other Misery which came upon him , the Hand of the Lord was heavy upon others , who had Persecuted the Christians , yea and some was made to confess that they had deserved the Iudgement from the Hand of the Lord. Note . As the Christians were then much prejudiced by their external Prosperity , and Preferment , so have many Thousands been Since ; And ( it's like ) the most of the Sects that are yet in being among the Christians may experience somthing of this ( to wit ) that their great external liberty , and Prosperity in the flesh , with their Promotion and Preferment in the World hath been a great Snare unto them , as it was unto the Antient Christians , who afterwards felt the Chastizing hand of the Lord , and if all wanton Persecuting Christians in Europe and all the World over felt the same , it might ( I am perswaded ) be good for the humbling of them , who have exalted themselves higher then ever the Lord exalted them ; and so are become Haughty and insolent , the Brotherly Love being Extinguished , and so have set up an Usurpation of Authority in matters of Religion , concerning the Worship of God ; But Oh , will not the Lord visit for these things , will he not avenge his Soul of such Hypocritical Anti Christians , who are now found Persecuting and shamefully intreating the Lambs of God , with whom in those latter days Prisons have been filled , and some of them have had their Ears cut off , and the Lives of others have been taken away , and that by professing [ but Persecuting ] Christians who have run on in their Blind Zeal in Persecuting the Innocent and Harmless Christians ; and sometime the remakeable hand of the Lord hath been upon their Persecutors , though others have not laid it to Heart , yet they that have felt it , have Mourned under it , and therefore true is that saying . Qui ante non cavet , post dolebit The Eleventh Persecution . IN the year 316 did the Eleventh Persecution of the Christians arise , under the Emperour Licinius ; who formerly had been inclining to the Christians and a favourer of them , yet afterwards did he Imitate the Wickedness and Impiety of other Tyrants , for he by his Injunctions gave Commandment , that no Charrity should be extended to the Christians , for they that shewed them favour were to be Punished like the rest . In this Persecution the Bodies of some were cut in small pieces and thrown into the Sea , for to feed the Fish : And the flattering Presidents to gratify this Tyrant Tormented such as had done no Evil , even as if they had been Murtherers , but when the Emperour Constantine could bear his Wickedness no longer he made War with him and overcame him , then did this Persecution cease , by whose means also the Christians lived in External Peace and Tranquillity , but after this Peace there ensued Wars and deadly hatred among the Christians themselves . Note . Many were the Tribulations of the Antient Christians , during the time of these Persecutions whereof I writ , howbeit it is very like that then true Brotherly Love abounded among them , and that they had a perfect fellow feeling of one anothers Sufferings , for their Hearts was bound up in the bond of Love , while they were kept in the unity of the Faith , and exercised together in the fellowship of the sufferings of the Gospel ; But when these profitable Chastizments ceased , and that they who succeeded in the places of those Persecutors became the great Friends and Favourers of the Christians , so that they thereby came to enjoy external Peace , ease in the Flesh , and liberty in the outward ; How soon then did they Entertain Prejudice and Evil , surmizing one against another , how then did they begin to rend and tear one another , and that often about their Bishopricks , an Benefects ? How then did they run into Sects , heaps , and Partys , and how did they weary the Emperour [ their special Friend ] with their complaints one against another , and with the perpetul strife , and division that superabounded among them ? To demonstrate these things at large , would require . a greater Volum then I intend to make at this time , and particularly to prescribe them would ask more time then at present I have to spend about this matter , yet thus much I may avouch or boldly affirm , that in those days many evils crept in among Christians , which unto this day could not be totally excluded root and Branch ; And about that very time when the Church was thought to Flourish most of all , did many hurtful Weeds and degenerat Plants took rooting , which have much more thriven and grown among the Anti-Christians , then the Seed of the Kingdom , which Seed hath been so overgrown and overtopt , that , that little which yet thereof remains , is as hard to be found now in the Children of Men , as Faith wili be to be found upon the Earth at the coming of the Son of Man. The Twelfth Persecution . IN the year 362 did the Twelfth Persecution arise under the Emperour Julianus the Apostate ( i. e. one that revolted from true Religion who had been accounted a Christian , but was an Hyprocritical dissembler , and counterfeated a Monkish life , who being sent into France by the Emperour to make War with the Barbarians , and obtaining some notable Victories was afterwards Proclaimed Emperour by the Souldiers , and then did he set wide open the Temples and Idoll groves , and Sacrificed to Pictures and Intituled himself an High Priest. Then the Pagans at Alexandria stomaked the Christians , and that the more , because they went about to disclose unto the World the Pagans Pictures , to the end their fond Ceremonies might be derided of all Men : Whereupon they Boyled within themselves for Anger , and took what first came to their Hands , set upon them ; and Slew of them every kind of way , so that some were run through with Swords , some others Brained with Clubs , other some Stoned to Death , some Strangled with Haltors about their Necks ; in the end ( as commonly it falleth out in such hurly-burlies ) they held not their Hands from their dearest Friends ( for one Brother sought the other Brothers . Life , one Friend fell upon another , yea the Parents put their Children to death , and to be short , the one cut the others Throat . Moreover the Emperour Julianus gave out a Proclamation , that such as would not renounce the Christian Faith mould Warfare no longer in the Emperours Palace , likewise that all should prepare themselves to Sacrifice , and that no Christian should bear office in the common Wealth ; For their Law ( saith he ) forbideth the use of the Sword unto such as deserved death , and therefore they are not fit to be Magistrates . Afterwards he devised a certain slight to wring Money from the Christians , for he set a great fine upon the Heads of such as would not Sacrifice , and the Tax was very grievous and duly demanded of the Christians ; Then did the Heathen insult over the Christians , and the Governours of Provinces , suposing now that it was High Tyde for them under colour of the Emperours Religion to make up their Bagges , vexed the Christians far sorer then the Emperours Proclamation bore them out , demanded greater Tax then they were sessed at , and some time Tormented their Bodys . The Emperour understanding of their doings winked at them , and answered the Christians , which complained unto him in this sort , it is your part when you have injuries offered unto you , to take the same patiently , for so your God commanded you . The Emperour made a Law that the Christians should not be trained up in prophane Literature ( i. e. learning , or cunning , Grammer Writing ) for ( saith he ) seeing they have the gift of utterance so readily , they shall easely be able to overthrow the quirks of Logick wherewith the Gentills ( i. e. Heathen ) do uphold their Doctrine &c. Note . As this Apostatized Emperour Julianus exceeded many of his Predecessors in Subtilty and Wickedness , even so have many Apostatized professing Christians , exceeded the common sort of Ignorat People in Hypocrisie and Craftiness , in Deceipt and Spiritual Wickedness , so that the Sufferings of the true Christians have been very great under such , as they were , under this Emperour Iulianus , and as theirs are at this present ; whose Sufferings are augmented oftentimes through the Covetousness and Cruelty of Inferiour Magistrates , whose Wickedness now is not only wincked and connived at , but Tollerated and Countenanced by their Superiors : Hath not this been appearent enough at sundry times in Englland , where the chief Officers have been privy to the unjust and illegal proceedings of their under Officers , and yet they have passed it by , as if it had not been worthy of Reproof ; in the mean time the Innocent , Harmless and true Christians they have suffered the spoyling of their Goods , and that because they would not Swear , nor Pay Tythes to an Hireling Priest , nor be conformable to the National way of Worship for Conscience sake , no more then the antient Christians could Sacrifice , or Uphold the Worship of the Heathenish Gods , for the refusing of which they suffered as before mentioned , but it was indeed by and under the Heathen , who did neither owne nor profess the Doctrine of Christ , like as the antient Christians doe , who in many things are found as much out of it , as the Heathen were , and so consequently rather in the practise of the Heathen , then in his Doctrine , who said , Love your Enemies , Bless them that Curse you , do good to them that hate you , and Pray for them which Dispitefully use and Persecute you . Math. 5. 44. But this Doctrine is little more regarded by some Anti-Christians , then by the Heathen themselves , whose manner was to uphold their Doctrine by quirks of Logick , even as the Priests do now , for when they cannot uphold their Doctrine , and maintain their Religion by Spiritual Weapons , then will they betake themselves unto their quirks of Logick , and when they are Insufficient for them , then do they ordinarly make their addresses unto them in Authority , for to crave their help and assistance , but this was not the practise of the ancient Christians , neither is it the matter of the true Christians now , but the custom of the Anti-Christians , who are found in the practise of the Heathen . I have read , how that when the Nicene Counsel was Sommoned , which consisted of above three hundred Bishops , besides the Priests , Deacons and others which were heard to be numbered , the Logicians busied themselves , propounding against divers others certain preambles of Disputation , and when divers were there drawn to disptuation , and allured as it were by bait ; a Lay-man ( that is not one of the Clergy , who was of a simple and sincere mind , set himself against the Logitians , and told them thus in plain words , That neither Christ nor his Apostles had delivered unto us the Art of Logick , neither vain Falacies ( i. e. crafty devises ) but an open and plain mind to be preserved of us with Faith and good Works . Afterwards the Logitians quieted themselves and held with his Sentence , Logick . Note . Thus we see that this Art of Logick ( in which the Heathens were very expert , and by the quirks of which they upheld their Doctrine was not approved of by all the ancient Christians , tho is begun to creep in amongst them when they Appostized , but by some it was testified against then , as it is now , by the true Christians , who are in the life and power of Godliness , which was before this Sophiestical and deceitful Art was , by the quirks of which , Persecutors have upheld their Doctrine , and by the quirks of it , Persecutors do uphold their Doctrine ; but so did not Christ , nor his Apostles , nor the ancient suffering Christians , neither doth the true Christians now , who abide in the Light and Doctrine of their Lord and Master , who is King of Kings , and Lord of Lords , blessed for ever more . The Histories do relate , that in these twelve Persecutions which were against the Christian Church , the Blood of about five hundred thousand was shed ; and that among all these that Suffered , there was not one that by Weapons revenged himself , but patience was their Armour , and thereby did they conquer the severity of the Emperours : Relig. Vryh . Lib. 1. Fol. 198. Note . Therefore such Christians now as suffer patiently for Righteousnes sake , without resisting or revenging themselves by violence with carnal Weapons , are rather found in the Spirit and Practise of the ancient Christians , then revengeful persecuting men , who are commonly called Christians , yet do not only do wrong to their Brethren and Fellow Creatures , but are also found revenging themselves of the wrong done unto them by others , contrary to the Doctrine of the Apostle , and contrary to the Practise of the ancient Christians , in which Doctrine and Practise the true Christians are found . Thus have I very briefly run through these twelve remarkable Persecutions which were Sustained by the Antient Christians under the Heathen . Here followeth a short Relation of some Persecution , which was by some false Christians after they were Apostatized from the Faith , and Patience , Love and long Suffering , which the true Christians retained while they abode in the Doctrine of their Lord and Master . THe first Persecuting Christians were called Arians from one Arius a Priest at Alexandria , a Man very skilful in the subtilties of Sophistical Logick , who reasoned thus , saying , If the Father begat the Son , then had the Son which was begotten a beginning of Essence ; hereby it is manifest ( said he ) that there was a time when the Son was not , and the consequent to follow necessarily , that he had his Essence of nothing . When he had with this strange kind of Doctrine concluded and laid down this position , he provoked many to reason hereof , so that of a small spark a great Fire was kindled ; And for the debating of this , with a controversie that was in the Church about the Feast of Easter , was the Nicene Counsel Sommoned ; And when the Arians had got the Emperour on their sides , then did they set up themselves and did boast of the Emperours Religion , and by force of Arms did they Instal ( i. e. Consecrate ) one Lucius an Arian in the Bishoprick at Alexandria ; And they laid hands or Peter that before was Bishop and clapt him in Prison , and the rest of the Clergy the Banished , some unto one place , and some unto another ; And horible Acts was committed afterwards against ' such as inhabited the rest of Egypt , by Imprisoning of some , Tormenting of others , Exileing ( i. e. banishing ) of the rest ; then did the world begin to favour the Ariens much , and after the Emperours Edict ( i. e. Ordinance or Proclamation ) was Proclaimed , the Houses of the Righteous in the Desert were spoiled , overthrown and cruely beaten to the ground ; the armed Souldiers set upon the silly and unarmed People ( who stretched not out a Hand for their own defence ) and slew them miserably : The History saith , That the manner of the Slaughter was so Lamentable , that it cannot sufficiently be manifested unto the World , And when the Emperour Valens , had by Law ordained that Persecution should be raised against all that maintained the Faith of one Substance , then was many brought before the Bar , many clapt up in Prison , others diversly Tormented , for they vexed them with sundry Punishments which led a Peaceable and quiat Life , and many of them were set at nought , Scourged , Spoyled of their Rayment , Fettered in Prison , Grushed with Stones , Beheaded with Bloody Swords , Shut up in the Desert , covered with sheep and goats Skins , destitute of aid and succour , grievously afflicted wonderfully troubled with the Adversary , many wandred in deserts and dangerous ways , they hid themselves in Mountains , in Denns , in Caves , and hollow Rock's ; These afflctions they suffered for their Faith , and for their Works ; After that these notable men through their invinciblé patience and sufferance had overcome the sundry and manifold torments : Lucius ( that Persecuting Bishop ) perswaded the Captain to exile the Father and Ring Leaders of these Religious Men , and they were Banished into an Island , where there was not a Christian , yet it is said , That they converted both Priest and People unto the Christian Faith. When the World favoured the Arians in this sort , they set up themselves , they crowed insolently over the Christians , they Scourged , Reviled , Imprisoned , and laid upon them all the grievous and intollerable Burthens they could devise ; The true Christians being thus oppressed with extream dealing went unto the Emperour , besought of him , that if not altogether , yet at least wise , he would ease them of some part of their troubles : but he was their deadly foe and the cause of their calamity ; for when eighty of the Clery were sent in the name of all the rest to him , to open their grief unto him , and they certified unto him the injuries which they sustained at the hands of the Arians : he , altho' he was very much incensed against them , yet concealed he his displeasure until that privily he had commanded his Lieutenant to lay them in hold , and to punish them with Death : And then he made them believe that he would Banish them the Country , which they seemed to take in good part , and they going Aboard and taking Shiping , as if they were to be conveyed into Forrain and far Countries : but the Lieutenant charged the Marriners , that when they came in the main Sea , they should set the Ship on Fire , so that dying in that sort they should have none to bury them , and so they did , and in the end , the Ship , with the Christians that were in her , were consumed to Ashes , but it is reported that this horrible act was not long after revenged , for immediately the Land was Plagued with a sore and lamentable Famine . Again there was a certain man called Moses , who led in the desert the Monastical ( i. e. Solitry or Comfortless ) trade of life , but for his Zeal , Faith and Godliness , and for the strange Miracles wrought by him , he was Famous among all men : And a certain Queen called Mavia , required of the Romans this Moses to be her Bishop . Moses therefore was taken from the Wilderness , and sent to Alexandria for Orders , and when Moses was come in the presence of Lucius , the Persecuting Bishow before mentioned , he refused to receive Orders at his hands , reasoning with him in this sort : I think my self unworthy of the Priestly Order ; yet if it be for the profit of the Common wealth that I be called unto the Function , truly thou Lucius shalt never lay hand upon my Head , for thy right hand is imbrued with Slaughter and Bloodshed . Then Lucius said again , that it became him not so contumeously to revile him , but rather to learn of him the precepts of Christian Religion ; Moses answered , I am not come now to reason of matters of Religion , but sure I am of this , that thy Horrible Practises against the brethren , prove thee to be altogether void of the true principles of Christian Religion ; for the true Christian striketh no Man , fighteth with no man : for the servant of God should be no fighter : But thy deeds in exileing of some , throwing of others to wild beasts , burning of some others , do cry out against thee : yet are wee surer of the thing we see with our eyes then of these we hear with our ears : This happened in the year of our Lord 272 : In which time it came to pass that the Meetings of the Christians were forbidden : And upon a certain time there was a Woman that went very zealously with her Child towards the Meeting of the Christians , and being asked of the Judge whither she was going , she replyed and said , to the meeting of the Christians , to die there a Martyr with this Child : with which Answer the Judge was so Smitten that he ceased Persecuting . In the 1035 did Berengarius with the Bishop Bruno in France begin to teach against Infants Babtizm , and Transubstantiation ( i. e. a changing of one substance into another , as the Papists Imagine the Bread and Wine to be changed into the Body of Christ , through , or after Consecration , which Doctrine begun presently to spread it self through France and Germany ; against which Pope Leo IX . held two Synods in the year 1050 one at Rome and another at Vercle , in which the opinion of these two were Condemned . In the year 1126 did Peter de Brusius teach against Infants Babtizm , Transubstantiation , praying for the dead and such like things , which he Preached near upon twenty years , and finally because of this Doctrine , was he Burned : for then was the Pope begun to follow the Foot steps of the Arrians , in Persecuting men to death for their Religion , though it was not the practise of the Apostles . In the year 1139 did Arnaldus teach against Infants Babtism , Transubstantiation and other things , but the Pope Innocentus the Second , commanded him to be Silent , fearing least he should spread this Doctrine much ; There was one Peter Abailardus of the same opinion : And to this opinion many of the Clergy were brought , insomuch that three Popes had enough to do , one after another , to reduce them to their Superstition : Afterwards this Abailardus was apprehended and Burned to ashes in Rome . Moreover there arose some who suffered themselves to be called Apostolical , because they said they walked in the footsteps of the Apostles : They rejected Infants Babtism , the Purgatory , praying for the dead , and calling upon the Saines with other of the Romish Ceremonies , they also rejected the priests that led a Sinful Life ; These were called Unlearned Blockish Clowns . In the year 1176 , There was a People raised up in the province of Albi in France , whose opinion was ( as Baronius writes ) That Infants Babtism was not necessary to Salvation ; That an unworthy Sinful Priest , could not administer the Sacrament , that none should be Bishops except they were unreprovable , that men should build no Churches to the Honour of God , nor to the Honour of the Saints , and that it was unlawful to Swear , neither would they receive the Doctors Interpritations . These people ( saith Baron ) were taken into the protection of some Princes and Rulers , against whom the Pope made War because they would not Persecute them , and expel them out of their Country . In the year 1178. The King of France and the King of England , observing how these People did daily increase ; They concluded together per force of Arms to expel them out of their Coasts ; But changing their mind , they first laboured to convert them by the Clergy : And to that end was there many Bishops and learned men sent to convert these ( whom they juged to be Heriticks ) by their Sermons : but withal they sent several men with their Clergy : that in case they with their Sermons , reasons and Arguments could not overcome them , that then the other should fall upon them and drive them out . And when the Bishops with their Traine were come to the City Toulous , where the aforesaid People were ; They ingaged the Citizens by an Oath to discover them they knew to be of this People . And among the rest there was one Peter Moranus discovered , and being examined he made a confession of his Faith freely , and therefore was he presently condemned for a Heritick , and all his goods were Confiseated , with his sumpteous House in which he had holden Meetings , and part of it was demolished : But this Faithless Peter when he saw this Storm , begun to fear and begun to be sorrowful seemingly , and begged forgiveness ; And it was granted him with this condition , that one Bishop with another man should whip him , he going naked and barefoot towards the Church , and that three years long he must go Pilgrimage to Ierusalem , ( which then was become a fashion among the Apostazed Christians ) and when the three years were expired , he was to have his Confiseated Goods again . Now others of the aforesaid people observing this , begun somewhat to fear , and some seemed to recant , but when there was an Oath required of them , they refused to take it , whereupon they were rejected as Heriticks and afterwards were Banished : And it was commanded that all the Catholicks should shun them ; and that all Princes should expel them out of their Countrys . In the year 1199 the the aforesaid people begun to be dispersed in many Citys and Countrys , and their Doctrine begun to spread exceedingly yea through the most part of Europe That the Popes with the assistance of the Princes and secular powers , had enough to do to root out the same , First they endeavoured by disputing and afterwards by Banishment , and lastly by all manner of Torturing , Burning Hanging and cruell Bloodsheding , so that the whole World seemed to be as in an uproar : And this was all about Religion . When that the Christians had gotten the power into their own Hands ( I mean the secular or earthly Power ) then did they by that power Persecute as they had been persecuted , Compel , as they had been complled , and put men to Death about their Relegion , as their Bretheren had been put to Death for their Religion ; And with this thing the Church of Rome hath not only corrupted her self , but the most of the Sects that have come out of her , when they got the carnal Sword in their Hands , then did they endeavour to defend their Sect , their Religion , their Worship , and their Discipline with that Sword , which may kill the Body , but connot slay nor destroy the Spiritual Wickedness in the Body , which at this day abounds among Anti-Christians , who are yet Persecuting about Worship , Faith , Religion and things of this Nature , as their forefathers , the Arrians did ; in whose steps most of the professors have been found , who wrestle with flesh and blood ; And when that their Clargy could not prevail with their Original , with their Philosophy , with their quirks of Logick ; nor with their strong reasons and Arguments ; then were they to have the help of the Civil Magistrate , unto whom they have cryed for help , as the Jews did unto the men of Israel , and often have they combined together for to kill and destroy , that which God had made alive , yea and to extinguish that which he had kindled , as appears from what I have rehearsed ; And the same Spirit of enmity ( which hath been in the World since the beginning ) hath appeared often , against the work of God and his Instruments , as it now hath appeared against the true Christian-Quakers , who are found in the footsteps of the suffering ( but not of the Persecuting ) Christians . I might here add , very much concerning the terrible and redious Persecution in Iermany , and in the Low-Countrys , which begun in the year 1524. And continued untill the year 1641. About the beginning of which , the Emperour put forth a Proclamation , wherein it was contained , That all such as were found stained or polluted with the cursed Sect of Anabaptism ( for so he called it ) of what state or condition soever they were , their adhaerents and compliences , were to forfeit both their Lives and Estates , and were to be brought to the utmost punishment without any delay , especially those that continued constant , and that had Baptized any , likewise they that had the name of Prophets , Apostles , or Bishops , they were to be Burned : And all other sorts of people that were baptized , or had entertained any of the aforesaid Anabaptists , though they renounced that oppinion and were truly sorry for what they had done , yet were they to be drowned : And for the better manifesting of the Wederdoopers the Emperour expressly commanded all his Subjects , that they manifested the same to the Officer , of the place where they lived , or where they were found : And if any knew of them , and did not manifest the same to the Officer , or Officers of the place , such were to be punished , as Favourers of , complyers , with , and adhaerents to the aforesaid Sect : And such as did discover the same , were to have the third part of the partys confiscated goods . Moreover he forbad all his Subjects , to re-require or further any mercy , favour or forgivness , for the aforesaid Wederdoopers , or Anabaptists , or to occasion request , or shew any petition on their behalf in pain of being arbitrarily punished ; Forasmuch as he would not allow that any of the aforesaid people ( because of their Wicked oppinion as he called it ) should be received into mercy or favour , but they should be severly punished , to be made examples to the rest , without any dissimulation , favour or delay . This was given out at Brussel and Printed the 10 day of Iuly ( so called ) Anno 1535. When this same came to be Proclaimed , most terrible Persecutions did follow , and great Havock was made of these People , The cruelty of their Persecutors towards them , the severity ▪ o●… their Punishments , by terrible Tortures and sad Imprisonments , with the sundry sorts of Cruel Deaths which they suffered in this sore Persecution , would be to tedious for me now to rehearse perticulerly , together with the reproach of the Wicked , the threatning of Tyrants , how they would not fly when they were apprehended , though sometimes they had oppertunity , how they were hindred from praying at the time of execution , how the Rulers were devided among themselves concerning them , and somtimes the wrath of the furious Magistrats was mitigared , and they brought to a sence of the suffering Sufferers , and laid down their Commissions , comforted the Sufferers , and prayed for Forgiveness : And likewise how the Sufferers were prevented from Speaking , sometimes with Bridles , sometimes with Balls in their Mouths , and sometimes with Cords or Ropes , sometimes by Drums , sometimes having their Tongue bound , with other Inhumane Devices : And what Iudgment fell upon their Persecutors ? These things to demonstrate at large , ( I say ) would require a far greater Volume than I am now determined to publish ; and them to Compose , Translate , and Transcribe , would ask more time than I can now well spare , having the weight of a weightier Service upon me ; yet for the Reader 's better satisfaction , I shall here rehearse what Articles were charged against one of them , with a hint of the manner of this suffering , whereby he may the better judge how and for what the rest suffered . First Article . THat he and his Adhaerents had done contrary to the Emperours Proclamation . 2. That he had taught and believed , that the Sacrament was not the Body and Blood of Christ , 3. That he had taught and believed , that Infant Baptisme was not profitable to Salvation . 4. That he had rejected the Sacrament of Anointing with Oyle . 5. That he had rejected and despised Mary the Mother of God. 6. That he had said , that Men should not Swear to , or before the Magistrate . 7. That he had begun a new and an unheard of Custome of the Lords Supper , laying Bread and Wine in a Platter , and hath eaten the same . 8. That he was gone out of the Order , and had taken a Wife . 9. That he had said , If the Turk came into the Country he would not resist him , and that if it were lawsul to Fight , he would rather draw●…a Sword against the Christians , than against the Turks . These were the Articles that were drawn up against him , which were looked upon as hainous things against their Holy Faith , and their Mother the Holy Church ( as they called it and especially the last of the nine , concerning which he gave them this reason , saying , Den Turck is een rechten Turck , ende en weet van dat Christen Geloove niet , ende is een Turck mae den vleesche : Maet shy wilt Christenen zijn , ende veroemt u Christi , maer ●…hy vervolght de broom Getuygen Christi ende zijt Curcken na den Geest . Which by Interpretation is , The Turk is a right Turk , and knoweth nothing of the Christian Faith , and so is a Turk according to the Flesh ; But you will be Christians , and you will Glory of Christ ? and yet persecuted the honest or Faithful Witnesses of Christ , and so are Spiritually Turks . Afterwards the Magistrates laughed at his answer and reason , cast their heads together , and the Recorder spoke to him , saying , Yen , thou Infamous , Devil and Monk , should men dispute with thee ; yea the Hangman shall dispute with thee , believe me that . Michael Sadler ( for so he was called ) said , What the Lord will , that shall come to pass . Recorder , Thou devilish Heretick I tell thee , that if there were not a Hangman , I would hang thee my self , and think that I did God good service thereby . After other words that passed betwixt them , there was one that stood by M. S. and drew out a Sword that lay upon the Table , saying to M. With this shall Men dispute with thee . When some asked him , why he did not continue a Lord in the Cloyster , he answered and said , That according to the Flesh he was a Lord , but , said he , it is better to be thus : After these things had passed , his Sentence was read , which was to this purpose , That he should be delivered over to the Hangman , and that he should cut out his Tongue , and that afterwards he should be cast upon a Waggon , and that his Flesh should be twice torn with Hot Glowing Tongues , and that afterwards he should be brought withhot the Port , and there Tortured , and afterwards as a Heretick Burned to Ashes . Thus it was done to him , and so was he Martyred ; his Brethren were Executed with the Sword , his Wife and Sisters were Drowned , Anno 1527. And these were the fruits of the False Christians , who were become as cruel Persecutors , as the Iews and Heathen had done of the true Christians : which thing I determined to manifest according to what I have in part done , through the help and assistance of him that put it into my heart to undertake this matter . The People that suffered in this Persecution were upbraided with Ian van Leyden , his Consorts , and that bloody and ambitious Insurrection which happened at Munster , even as the Christian-Quakers have been upbraided with that infortunate and unhappy Insurrection , which of late happened through wilful Men at London . Note . The Baptists themselves do confess , that they are very much fallen and degenerated from that state and condition , in which they were , that then suffered Martyrdom . How the Papists once cryed out against forcing of Conscience : How Calvin was against it , and for it : How Luther and they that owned him were intreated , when they renounced Popery , and when the Protestants begun to persecute . THE Papists themselves ( who have been the greatest Persecutors of any that ever professed Christianity ) when they were much conquered in the Low-Countries , and came to be persecuted by such as they had persecuted ; then they themselves cryed out against forcing of Conscience as an unfitting thing , and then could they say also , that the Conscience ought to be free , &c. this appears by their Remonstrations , Requests , and Apologies : Vide Merckteyck , pag. 126. Calvin , Swinglius , and others , before they had gotten the power in their hands , they carried themselves meek and lowly , and condemned Persecutors , but when they were become strong and mighty , then did they glory in their Magnificence , and begun to beat their fellow Creatures ; yet when Calvin was persecuted himself , he blamed such as sought to compel others to believe by corporal Punishments ; but afterward he himself taught that Hereticks might be punished with the Sword : Merck-teyck , pag. 151 , 153. When Luther renounced Popery , then was he looked upon as a Devil in Man's shape , and as a Veterator ( i. e. an old experienced crafty Deceiver , or a subtle Knave ; ) yea , as a wicked shameless Man that bewitched People ; and the Lutherans were looked upon in the general for the shamefull est People that were to be found upon the Earth , and not worthy that the Sun should shine upon them , and in those Days People were to burn them for Hereticks , without shewing them mercy . Bond. hist. lib. 40. f. 449. Afterwards when they were grown mighty , then they contended with others about Religion , and run out in bitter Scolding , Blaspheming , partial Judgment , and condemning others that came out of Popery , so well as the Papists , and that not only in their Pulpits , but also with their Libels . Likewise in the Low-countries the Reformed Remonstrants scolded at , and reviled the Contra-Remonstrants ; notwithstanding the Proclamation of the Lords , the Remonstrants were cryed out against as Pelagians , Socinians , &c. yea , as Papists , Traytors , and Enemies of the Country . Acerba●… fratrum bella , Prov. 18 , 19. As for the Arminians , they were accused for bringing in Atheism , ( i. e. the damnable Opinion of the Atheists ) for being Hereticks ; yea , more hurtful and more dangerous than the Arrians , Macedonians , and other Sects , and it was said of them , that they Damned themselves before God ; with all that heard them . And upon a certain time , when the Priests were met together at Harlem , they desired ( for the Defence of their Religion , that the Proclamation against the Arminians might be renewed , published , and put in execution . Thus the Priests manifested the same evil Spirit of Persecution to be in their Hearts , which was in the Papists , whom they pretended to renounce in Words , yet they retained their envious Spirit , which could bear others no more that differed from them , than the Papists could bear them . The Histories do shew how that after the Protestant Church , had been about ten Years , then did they put forth a Proclamation against the Wederdoopers , ( i. e. such as were Baptized again , or Anabaptists as they are commonly called in England ) wherein they commanded all the Inhabitants of the Land , to discover unto their Officers the Wederdoopers , to prevent their multiplying , ( it is said ) they were determined to put them to Death , with their adhaerents , according to their Laws , &c , Merck-teyck , pag. 154. Thus it appears from what I have here briefly instanced , that the Protestants so well as the Papists , have been out of the right way , and that they have run in the way of the persecuting Iews , persecuting Gentiles , and persecuting Arrians , who are said to be the first that persecuted under the Name of Christians ; but since many Sects have followed their pernicious ways , rather than the practise of the ancient Christians , who stretch'd not forth a Hand in their own Defence ( as it is said ) when they were persecuted , but both Papists , Lutherans , Calvinists , ( otherwise Presbyterians ) Arminians , Independants , and many of the Wederdoopers have shewed themselves to be of another Spirit since they degenerated from that Glory and Power ; Love and Life , Meekness and Long-suffering , Patience and Purity , which abounded among the ancient Christians in the Primitive Church , unto which the Eternal God hath again restored a Remnant , who at this time suffer , as the manner of their Fellow Citizens hath been who are gone before . And such as are now found in the Life and Power of the Truth , they are at this Day judged by Papists , by Lutherans , by Arminians , by Presbyterians , by Independants and Paptists , &c. as the Lutherans and others were , when they renounced Popery : And the Sects now , that are among the Protestants , are as apt to hate and cast out their Brethren from among them , when they come to walk in a more excellent way than the rest of their Sect , as the Papists were , to persecute them that renounced Popery ; therefore are the Protestants so well degenerated as the Papists ; witness their daily Practises . A CATALOGUE Of the Synods and Counsels . Which were Summoned after the days of the Apostles : As also the Cause for which many of them were summoned ; together with a Hint of what they Decreed , Likewise shewing in what Year several of them were held , &c. IN Asia Sundry Synods were held , in which Montanus was excommunicated and his heresie condemned . Euseb. lib. 5. ch . 14. Anno 193. There was a Synod held at Rome touching the time of the celebration of the feast of Easter , where Victor excommunicated all the Eastern Churches Euseb. lib. 5. ch . 23. Anno 195. There was five or six Synods held in sundry parts of the world about the celebration of the seast of Easter , in which the Bishop or Pope of Rome had no more Authority then the other Bishops , he in his City and they in theirs were chief , and when he went obout to challenge authority over the Eastern Churches , Irenaeus Bishop of Lyons in France sharply reproved him for it , Euseb. lib. 5. ch . 23. There was a Synod held at Carthage , which is said to have erred about the rebaptizing of Hereticks . Anno 287. There was a Counsel of 300 Bishops called together at Sinvessa where the Bishop or Pope of Rome , was condemned for denying Christ and sacrificing to Idols . Therefore the Pope of Rome , hath erred , and may erre . Anno 311. There was a Counsel held at Neocaesarea , where among other things it was Decreed , that none should be made Priest before he was thirty years old . Constantine called a Counsel to remove the dissention risen among the Bishops . Anno 330. A general Counsel was called at Nice of three hundred and eighteen Bishops by Constantinus Magnus , where they condemned Arrius , debated the controversie about Easter , laid down a form of faith , &c. Silvester called at Rome 284 Bishops in the presence of Constantine , where they laid down Canons ( i. e. Laws ) for the government of the Clergy . Anno 336. A Counsel held at Eliberis in Spain in the time of Constantine , Decreed , that the Usurer , should be excommunicated : that Tapers ( i. e. Candles ) should not burn in the day time in Church yards ; That Images should be banished the Church , that nothing should be painted upon the wall to be worshiped , &c. But are not Usurers now admitted without any scruple to be members both of the Papist , and also of the Protestants Churches ? and are not Images errected in their Masshouses , ( which they call Churches ) and many painted upon their walls , and in their glasswindows ? The vanity and evil of which this aforesaid Counsel saw , and therefore were they prohibited then , though they are practised and upheld now , by the Apostatized Christians . Anno 340. The Counsel of Gragra condemned the heretical opinions of Tustathius , and allowed the marriage of the priests . A Counsel held at Carthage , Decreed that there should be no rebaptizing , and that Clergimen should not meddle with Temporal affaires . A Counsel of Arrian Bishops met at Antioch , where they endeavoured to abrogate ( i. e. to take away , abolish , or disannul ) the Nicene Creed . Thus like the builders of Babel were they devided , for that which one Synod Decreed and set up ; that did another Synod abolish and throw down . Anno 350. A General Counsel was summoned at Sardis , for the hearing of them whom the Arrians had exiled ( i. e. banished ; ) the Counsel restored them , and deposed ( i. e. put down ) their accusers , and condemn the Arrians , and confirmed the Nicene Creed . Anno 355. A Counsel of Arians held at Sermium scourged among them Osius , and made him subscribe unto Atheism ( i. e. the damnable opinion of the Atheist . ) But the like was never done by the Apostles , for they never sought to bring any from Atiheism , or to Atiheism , by Scourging but ●…ather suffered themselves to be Scourged by Iews and Atheists . A General Counsel was summoned to meet at Millian , where the East and west Chruches brawled about Athanasius and dissolved the Counsel agreeing upon nothing . The Meletians assembled at Antioch , where they laid down the Macedonians opinion of the Son of God , jump between the Arians and the true Christians , where they proved themselves Neuters i. e. an indiferent party , not on the one side , nor the other . Anno 368. A Counsel at Laodicea decreed that the laity , or common people should not chuse the Priest : that Lissons should be read in the Church , between certain Psalmes , and Service should be morning and evening , That the Gospel should be read with other Scripture on the Sunday ; that Lent should be observed righteously without solemnizing the Feasts of the Martyrs and that Christians should not dance at Bride Houses &c. A Counsel was called at Illytini where the truth in the Blessed Trinity ( i. e. three joyned in one ) was confessed . A Counsel held at Valentia in France decreed Priests should not marry . The first Counsel held at Toledo in Spaine , decreed that Priests should marry . Therefore one of those Counsels have erred , though the Papists say they could not erre . There was a Councel held at Chalcedon , where Chrysotom was condemned : of spite , and for no other crime . A Counsel was called at Cyprus , where through the spite of Theophilus Bishop of Origen were condemned . The third Counsel held at Carthage decreed ; that the Cletgy in their yeirs of discretion should either marry or vow chastity ; and that the chief Bishop should not be called Prince of the priests or highest prles●… , but only the Bishop of the chief See ( i. e. Seat. ) If the Counsel erred not in decreeing this decree , the Popes have erred since , who have been called the Prince of all the world , and hath been said to have the place of the everlasting King upon earth , unto whom all power in Heaven and earth was given , and whom all nations should serve , &c. Therefore may the Pope through arrogancy err , so well as Counsels which have erred ; so that we may conclude that both Popes and Counsels ( which are erred from the spirit ) are fallible and have erred , as doth and may more fully appear . Anno 417. A Counsel held at Hippo decreed that Bishops and priests should look well to their Children , that the Head Bishop of the Head See should not be called the chief priest , and that no Scripture should be read in the Church but Canonical ( i. e. approved by exact Rule . ) The Counsel held at Taurinum was held for the reformation of the Clergy , which then was corrupted ; but since much more . The Counsel of Matta condemned the Pelagians and Donatists and concluded that Infants were to be baptized . The Counsel of Agatha decreed that none should be made priest before he was 30 years old ; And that the Clergy should wear such attire as became their profession , with many other Constitutions . The first and second Counsel held at Vasio decreed that in such Churches , where Preachers were not , Deacons should read Homelies ( i. e. Sermons or Speeches . ) A Counsel held at Carpentoracte decreed , that the Bishops should not poul the Parishes ( that i●… not to rob , pillage , or take mony from them by extortion or deceit . It would be good that every Bishop now in being , observed well this decree , and kept clear of pouling their parishioners by extortion and deceit , which many of their forefathers have been guilty of , and it is expected now by many , that they who have of late been installed will in this particular follow their example , rather then the Apostles , who covered no man's Bishoprick , nor Benefice , no man's Tithe nor Augmentations , no man's Gold , Silver nor Apparel , &c. A Counsel held at Venice decreed , that no Clergy man should be at wedding dinners , Dancings and hearing of wanton sonnets , or vain songs , &c. All the Bishops of Affrick came together by the commandment of Honoricus the Arrian , where his heresie was confirmed and 444 Bishops exiled or banished . Anno 492. A Synod of 70 Bishops were called together at Rome where the Canonical Scripture ( i. e. such as were approved by exact rule ) were severed from such as were Apocrypha ( i. e. doubtful or not well known . ) A Synod met at Epaunis and decreed , that no Clergy man should either hunt or hauk ; That throughout the Province such Divine service as the Metropolitan ( i. e. Chief City , or Arch-Bishop ) liked of , should be retained . It is to be noted , that though this uniformity was thus decreed by the Synod in the Apostacy , that through the Province such Divine service as the Chief City , or Arch-Bishop liked of should be retained , yet the Apostles decreed no such thing that the Scripture makes mention of . A Counsel held at Aurelia decreed that Lent should be solemnly kept before Easter , the Rogation or Gang week with the Emberdays about the Assention , A Counsel held a Gerundia in Spain decreed , that every Province should observe one order of Divine service , that Baptism should be ministred only at Easter and Whitsontide , and at other times if necessity so required , and that the Lord's Prayer should be said at Evening and Morning prayer , A Counsel held at Caesar Augusta , accursed such as received the Sacrament , and eat it not in the Church . A General Counsel was called at Constantinople , which decreed , that Mary should be called the mother of God. Anno 583. The First and second Synods were called at Lyons for the removing of Schism ( i. e. divisions in matters of Religion ) raised in the Church . Six Synods were held at Rome touching the Electon of a Bishop and the preservation of Church goods , &c. Malum Consilium , Consultori pessimum . THese things have I thought good here to recapitulate or briefly to rehearse , to the end that the great Apostasie ( so often spoken of ) might be evidently manifest to all , and the great fall and revolution of the Church from the Apostles Doctrin and Practise : For when they assembled together it doth not appear that there was such discord and divisions , such strife and a●…tipathy , such brawling and contention , in their general assemblies , as there was in the Counsels before mentioned , neither did they manifest such a bitter spirit of enmity and discord , when they chused Mathias in the room of Judas , nor yet when they chused the seven Disciples , Acts 1. Chap. 6. Moreover when the Apostles and Elders and Brethren were assembled together to determin what was best to be done touching the doctrin sowed by certain that came from Judea , which taught the Brethren saying ; That except they were circumcised after the manner of Moses they could not be saved ; after they had debated the Matter they decreed with one accord to send chosen men unto the Gentiles and to injoyn them to abstain from things offered to Idols and blood , from that which was strangled and from fornication , &c. But it doth not appear that they out of spite condemned or excommunicated those of Iudea , and held them forthwith for acursed , because of their error , like as the Apostatized Bishops and Clergy men have done one with another and one unto another , as appeareth from what I have before rehearsed . Again when Paul came to Ierusalem he went with the Brethren unto Iames , where all the Elders were assembled ; and there they determined what they thought best to be done , and decreed that Paul should purifie himself according unto the Law , &c. These Counsels or General Assemblies o●… the Apostles and Brethren the Scripture makes mention of , yet it doth not appear from the Scripture , that the Apostles and Brethren , Decreed the Celebration of the Feast of Easter , or that none should be made Priest till they were thirty years old , neither doth it appear that they brawled about men , and agreed upon nothing ; nor yet that they ordered Lessons to be read in the Church between certain Psalms ; neither doth it appear from the Scripture that they decreed that Lent should be righteously observed , and that the Priests should not marry , nor yet that Infants should be baptized ; Neither doth it appear that they decreed that the Clergy should wear a different Attire from other men , or that such Divine service as the Metropolitan liked of , should be retained ; I say it doth not appear that they ( to wit the Apostles and Brethren ) decreed these or such like things in their Counsells , but that since the Apostles days they have been decreed by the Synods and Counsels , which have been in the Apostasie , and yet at this day many of them are taught for doctrins , though they be but the traditions of fallible Synods and Counsels , as I have shewn . Inclinemus igitur aurum verbo Dei in corde , & non ex Conciliis contendentium Episcoporum non ex Disputationibus novitiis , non ex forensibus & manicipalibus gestis , sed in nostris cordibus veritatem quaeramus . The Iudgment of some notable men concerning SYNODS , ( i. e. general or universal Assemblies ) ●…nd Counsels , together with their Effects . I. IN the days of Berardus the Church of Rome was polluted with many superstitions ; and Baudaert said , that the Bishops were rather biters of sheep then true Shepheards ; And upon a time when he was in a Counsel of the Clergy , and had seen how unchristianly they dealt , he said ; Sometime I have admired , that among the little number of the twelve Apostles there was a Traitor ; but now do I wonder much more , that among this great number of so many Bishops and Prelats , that one upright Disciple of Christ cannot be found , Apop . Chr. lib. 13. pag. 260. Daar geen Godvreesendheid bij en is , Daar is 't , hoe geleerder , hoe verkeerder . Where ther 's neither God's fear , nor godliness , Ther 's the more learn'dess , the more perversness . II , Gregorius Theologus ( who lived about three hundred years after the birth of Christ ) said , That he had promised and determined never to come at Synods , forasmuch as he observed that always there came more evil then good out of them , for the ambitiousness and contention of the Bishops is above measure ( said he ) Anno 300. III. The Reformed Protestants testified ; that Synods and Counsels which strove upon the earth might err , and with the most voyces conclude Lies , in this or the other point , according to what experience in all ages hath taught , Eub. ch . 28 , 29 , &c. IV. D. Calvin testified that Prophets and Pastours , the Church Counsels have erred ; And that God hath often discovered that in Counsels which was humane ; to the end that People should not rely or depend too much upon men , Instit. 4. ix . ch . 3. V. Boudaert said in Gilterland's Synod ; Soffragia non ponderanda sed numeranda esie , ( i. e. that voyces were not to be pondred but numbred ) but said he , if the Church reign in this manner or deal with voyces , shall not the most evil surprize the best which is the least , for is it not so most commonly ? and when that the Shepheards come to be changed into wolves , are not the innocent , harmless sheep then in pittiful danger ; Espetially ( saith he ) when Rulers of Cities are stirred up by passionate Priests . VI. D. Pareus said , Often hath the Truth suffered wrong in Synods , because all that were assembled agreed in one error , so that the truth came often times to be abandoned , and with silence passed by . Iren. 57. p. VII . It hath been said , the Church judged of the Doctrine of the Church . According to this saying , shall the Papists Church judge of the the doctrine of Popery , the Lutherans , the Calvinists , the Anabaptists and every one of them ; but what such a judgment is this ? otherwise then that which is daily practised , by their one condemning another , and every one maintaining his own Sect : So saith Hilarius . What unity or edification is there in such work , and in so much following partial Counsels or conferences ? None at all , said he . VIII . Beza declared expresly that the Church and Counsel might err , and that they had often erred , and that the Devil in some old Counsels had sitten as President in them . IX . The Professors of Leyden said , We see that particulars have not only erred , but General Counsels , for shepheards may also be devoures ; Isai. 56. 10. Ezech. 34. Jer. 23. And the Church being gathered into a Synod , may be a Church yet not of God , but of malignity ; Likewise they that profess the name of God , may abuse their power against the Truth : Yet they that do so , will not say that of themselves , not yet acknowledge themselves to be guilty ; May not every one then judge of Synods , and declare their opinion concerning them ? X. Museulus said , Concerning the Synods of Priests , which the unexperienced think to be the only remedy against differences , yet they are nothing else ( said he ) but Fencing-Schooles . Nevertheless the complaining Church cryeth , after the Synod then , after the Synod , will they not do that , &c. XI . Gregorius Nazianzenus used to say , that he never had seen any good end of any Counsel or Synod , vide Inst. Calv. 4. lib. 9. ch . 11. XII . The States of Holland said to the Lords of Amsterdam ; This hath men heretofore observed , that the reformation was not accomplished by Synods : for the remedy was not to be expected from the Clergy , who were the cause of the desease : Anno. 1616. Mark-teeck . FOrasmuch as many at this day have great expectations in their minds of peace and tranquillity , together with an uniformity and settlement in Ecclesiastical affaires , which they suppose might be procured through the means of a Synod or Convocation , which some imagin would be a speedy remedy for their deplorable disease : I have therefore thought good not only to give a brief hint of the many Synods , of which I have spoken , but also in short to instance the approbation and judgment of them that were accounted wiser men in their generation , then the Christian-QUAKERS are accounted by this generation , that if peradventer I might thereby in any wise convince them , through alledging that which some that are renowned among them have affirmed ; even as Paul when he sought to convince the Athenians of the Lords being near unto them , he instanced their own Poets who also said the same , Acts 17 27 , 28. In like manner have I alledged the sayings of those noted men , to the end , that they whose expectations , are to see such great things produced by Synods or Convocations , may the rather be perswaded ; that the notable work of real Reformation●… and the true and perfect establishing of the Church or people of God , in lasting peace and pure tranquility , must be the Lord's work by his eternal power and Spirit , and not by the consultations of Synodal Conversations , nor yet by the Arm of flesh : Far that is not the means which God chuseth , but that which the sons of men have chosen in the Apostasie , and therefore hath these excessive persecutions ensued , of which I have made mentlon : And now let England take heed how she heaps up Counsels or Convocations , least she look and run more unto them for help , then unto the Lord ; for I testifie unto her in the name of the God of the living , that they shall not be able to heal her deseases , nor yet to bind up her breaches : Oh that she would therefore fly unto the Lord and look unto him , rather then unto the Convocations or Synods of mortal men , how soon would he then heal all her backslidings , bind up all her breaches , and with everlasting loving kindness gather her . AN APENDIX UNTO THE ABRIDGMENT . Whein is contained , many Notable things which passed betwixt the Antient Christians and the Heathen ; which are extracted out of Tertullian's Apology , ( the which he made in the Defence of the Christians against the Accusation of the Gentiles . ) To the end , that all may see , how the like railing accusations which are , and have of late been so frequently produced against the true Christians of this age , have also been produced by the Heathen against the Antient Christians 1406. Years ago . Section 1. The Heathens opinion of Christianity , how they vilified them and their God , how they were Judged when they denied to sacrifice , and how they were condemned . THE Heathen believed a man could not make profession of Christianity , without being Tainted with all sorts of Crimes , without be●…g an enemy to the Gods , to Princes , to the Law 's , to good manners and to nature , neither could a Christian at that time be acquitted unless he denied himself to be a Christian. Tert. Apol. pag , 12. Are not many now of the like opinion , that a man cannot be a true Christian-Quaker without being an enemy to the worship of God , to the King , to the Laws of the Kingdom , to good manners , and to nature ? The Heathen reproached the Christians as wiched Superstitious persons , whom they accounted worthy the infamy of punishment , and in conclusion objects of laughter and contempt , and with much rigour did the Heathen pronounce these words unto the Christians , Your Religion is forbidden by the Laws , &c. page 19. Are not such now become objects of laughter and contempt , as cannot run with the multitude to excess of Riot , and be conformable to the workers of iniquity in their vain customs and frivolous fashions , which the true Christians are redeemed from , and cannot be conformable unto , though they therefore be accounted worthy the infamy of punishment , and have it inflicted upon them , by vertue of unwholesom Laws , which prohibit their Liberty now , as the Laws of the Heathen prohibited the true Christian Religion . Such were the calumnits ( i. e. false accusation ) that were invented against the Christians Religion , that upon a certain time a picture of their God was shewn by a certain infamous person , who openly shewed the same with this inscription therein , this is Onochoetes ( i. e. the God of the Christans ) This supposed God pretended by him , had the ears of an Asse , a hoof on his foot , carried a book and was cloathed with a Gown . page 71. Hath there not been something of the like nature acted among the Stageplayers of this age , in contempt and derision of the Religion ( if not of the God himself ) of the true Christians , whose profession is now reproached and vilified by infamous lewd men , as the profession of the Antient Christians was by the Heathen . The Christians were forbidden to have their Religion apart , though none besids them were forbidden the like , and because they did not serve the Gods of the Romans , therefore did they offend the Romans , and were accounted unworthy the name of Romans . page 105. Have not many in the nation laboured and endeavoured much to have the like brought to pass , concerning the true Christians , who are not conformable to the national way of worship , which is much rather formal then spiritual , and therefore is it renounced by the true Christians , who worship God in the spirit as the Antient Christians did . When the Christians were injoyned to offer sacrifice , they resisted ; Then said some , there was folly in their resistance , and that they might sacrifice when they were prest to it , and preserve their lives without injuring their consciences in keeping a secret resolution to remain firm in their Religion : And that in neglecting their security , they preferred a vain self will before their welfare . p. 113. In like manner have many of the people of God in these latter days been injoyned to do things , which have been as absolutely against their consciences , as it was against the consciences of the Christians to sacrifice ; and when the true Christians now have resisted , when they have been prest thereunto ; it hath been said of them , that they were selfwill'd and obstinate , when they could not dissemble ( to avoid sufferings ) like other hypocrits , who asfumed unto themselves a Liberty , which the spirit of God never allowed of ; so that the true Christians have often been judged , and have suffered deeply , when time serving dissembling hypocrits have gone sree . The Heathen caused the Christians to undergo such punishment as was ordained for their wretched slaves ; for the Christians they shut up in prison , and caused them to be condemned to work in the Mines , or to some other servile work of the like condition , page 114 , & 115. The punishments and sufferings which many of the true Christians have undergone in these perillous times , have exceeded the sufferings which many Malefactors have sustained for their transgressions , for thousands of the Innocent and harmless Christians have been shut up in close Prisons , where ordinary necessaries could scarce be gotten to them for several days together , and others of them have been sent to houses os Correction to work there like slaves and dissolute persons , when they have been as harmless and blameless as the Antient Christians were , Section 2. How the Christians Societies were called Factious , how unprofitable they were judged to be in Commerce , who could gain nothing from them , how they renounced the Heathenish superstitions in peril of their lives , &c. THe Societies of the Christians were called factious ( i. e. troublesom or contentious ) but saith Tertullian to such as called them so , tell me , did we ever Assemble to procure the hurt of any one ; as we are in the particular , so we are in the general , that is to say , in whatsoever State we are found , we offended no body , we injure no body : And farther saith he , when any vertuous or godly people are associated , when any Pious or chast persons Assemble together , their union should not be called a faction , but a lawful society , page 142. Are not the Societies of the true Christians called Factious at this day also ? because they worship God in the Spirit , and meet at places distinct from the common ordinary places of the National worship , though they by their peaceable Assembling procure the hurt of none now , no more then the Antient Christians heretofore did . The Heathen cryed out against the Christians , and said , they were not any way profitable in Commerce ( i. e. entercourse , or marchandise ) of the world : Yet Tertullian saith , neither were they without their publick places , their Markets , their Shops , their Inns , &c. pag. 150. Have not the true Christian in like manner been upbraded , when they have been diligent in their places in the Creation , and have frequented both Faires and Markets , &c. about their lawful Callings ; for their Religion did not separate them from their ordinary and lawful Commerce , but from the superfluity of needless and frivolous words , and from the deceit therein ; though its true some have laid aside that kind of Commerce in the world , which was neither useful to God , nor beneficial unto man , but prejudicial to the Creation , and it is very like the Antient Christians did the like , after their illumination and conviction . There were certain persons that did complain of the Christians , as people of whom there was nothing to be gained for them , but they were such saith Tertullian , as were infamous corrupters of chastity , who meddled with giving Poyson , and Magicians ( i. e. Conjurers ) and finally Southsayers , Diviners , and Astrologers , to whom it is very profitable in this life to be unuseful , saith Tertull. p. 152 , 153. Some such like men have of late als●… accused the true Christians , together with Taverren and Alehouse-keepers , Musitioners and Stage players , with some sort of Shop-keepers , that have sould Gold , and Silver-lace , with Jewels , Pearles , Rings and Ribbins , with such other unnecessary Toys , such like men , with the Priestly Merchants of Babilon , may in part complain so well as Southsayers and Astrologers , of the true Christians now , as some such heretofore among the Heathen have done , of the Antient Christians : But most commonly they that do complain of them without a cause , are infamous corrupters of chastity , who are adicted to speak evil of dignities . The Heathen tollerated the Sects of the Philosophers without punishing of them , but the Christians Doctrine which they published was forbid by the Laws , and they were exposed to all sorts of punishments ; But the Philosophers were not so forced to sacrifice , to swear by their Gods , and light Candles at noon , which things were imposed upon the Christians as necessary , which they refused on peril of their lives . page 158. It is well known in the Nation of England , how that the Christian-Quakers have been much more restrained of their Liberty then other Sects , and their Doctrine hath been more prohibited by the Laws of the Land then others , which have been much more pernitious , nevertheless it hath been tollerated if not upheld by a Law ; when that the true Christians have been exposed to grievous punishment , and others that have been guilty have gone free : Yea have not many observed how their adversaries have endeavoured to force them to come to their places of Worship and likewise to take the Oathes of Allegiance and Supremacy , which have been hard imposed upon them , and which they have refused on peril of being shut out of the Kings protection , and of forfeiting their Estates , Goods and Chattels unto him , yet others are connived at as the Philosophers were by the Heathen , and in the mean time the true Christians are exposed to sundry sorts of punishments , as the Antient Christians were by the Heathen , Some said that even among the Christians there were a people , that gave themselves the liberty of doing evil ; but said Tertullian so soon as they fall into this disorder , we own them no more for Christians . pag. 162. With the like thing have the true Christians been upbraded in these latter days by many , who have cast the failings and disorder of the unfaithful and disorderly upon the innocent , who have no more approved of their evil , then the Antient Christians did of the disorder of the disorderly among them , whom they did not judge worthy of the name ; which at this day is not a little dishonoured by the life and conversation of Antichristians , who until this present , have retained the Name , but are wholly degenerated from the nature , as their fruits do abundantly declare . Section 3. How they that were not of the Christian Religion , had more liberty then the Christians , what prejudice many had against the Name Christian , how some were praised before they became Christians , and how both Men , Women , Children and Servants suffered for becoming Christians . WHen men that were not of the Christian Religion were , accused of the same Crimes they imputed to Christians , it was permitted them to have their innocency made known , and to defend themselves by word of mouth , they also were suffered to give an answer to what was objected against them and to make their justification : for the Laws did not allow those to be condemned , whose offences were not heard : But the Christians had not the like liberty : for they were condemned for the confession of the Name Christian , and their confession only exposed them the publick hatred . pag. 7. Hath it not been thus in our days , have not many malefactors had more liberty to plead for themselves then the true Christians could have for some years last past ? and was not this one great reason ( viz. ) because Malefactors could bow and stand uncovered , and withal given flattering titles unto men , but because the true Christians could not do the like , therefore have they at times , been condemned before they have been permitted to speak in their own defence ; so that the wills of many now ( who are called Christians ) have been more wicked and unreasonable , then some of the Ancient Laws of the Romans . The Heathen did certainly believe that the confession of the Name Christian carried enough with it of all Crimes , and they also held , that to confess the Name Christian made the Christians guilty . Are there not many of the like opinion concerning the name Quaker , against which many have received as great prejudice as the Heathen did against the Name Christian , and therefore do they not only hate the Name , but also them that are called by it , though their fruits ●…e never so good . The Heathens believed all that was published against the Christians , though they saw no proof , and they took occasion to condemn the Name , which was the object of their hatred , and the only confession they made of the Name was sufficient for the conviction of those Crimes they attributed to it , without any other ground then their own opinion pag. 14. Have not many done the like concerning the true Christians in these latter days , who have born the name of Quakers , which name yet remains the object of many ones hatred , who know little of the life , doctrine and conversation of them that bear it , yet the acknowledgment of it , causeth many to be judged as Criminals or Offenders , in the Opinion of many , who judge now with evil thoughts , as the Heathen did , and so with a prejudiced spirit condemn the Righteous , without any just ground or cause ; and thus it happeneth now unto the true Christians , as heretofore it hath unto the Antient Christians , whose Life , Doctrine , and Practise , is lived in by the Righteous now , and therefore must the same , or the like measure , be measured unto them , which heretofore was to the other . Upon a certain time in a conferrence one of the Heathen said , Truly he of whom you speak is an honest man , if he were not a Christian , and his life would be free from blame ? And others said do you know such an one ? who had the reputation of a wise and discreet man ; he is lately turned a Christian , there were others that said , how pleasant and of what a good humour was that woman ? how sociable ( i. e. kind or loving ) and jovial ( i. e. merry ) was that man , its pitty they should be Christians . pag. 15. Hath there not often been the like communication among many people concerning the Christian-Quakers ? And have not many of them been lamented by their Friends and acquaintance , after their conversion in such a manner , as the Christians were lamented for by the Heathen , and wherein differs that pitty now , from the pitty that was in the Heathen ? Who would praise and extol the Christians while they lived in the vanity of the world with them , but when they were redeemed from the same , then were they bewailed by them that continued in the same ; And surely thus it is at this day with the true Christian , who are now bewailed by such as continue in that which they through mercy are redeemed and saved from . Thus is it written in Tertullian's Apology ; A man who heretofore had his mind full of jealousie , could no longer endure the company of his wife , what assurance soever he had of her chastity , after once he perceived she was turned Christian. Moreover , A Father who of a long time endured the disobedience of his son , resolved to take from him the hope of succeeding him in his Inheritance for turning Christian. And a Master that used his servant or slave gently when his carrage gave some cause of distrust , afterwards put him far from him , when he became a Christian. pag. 16. Thus hath it been with true Christians in these latter days , for some honourable and devout women , have not only been excluded for some certain time , out of their husbands company , but they have also been shut up as close prisoners in their own houses , through the aversness of their husbands , whose wrath and fury was become great against them , and that chiefly because they were become Quakers . Item , Sundry men who have long dispensed with the wantonness and disobedience of their sons ; aster they have been truly converted to God , and came to live righteously and soberly , then have their Parents threatned them to disown them from being their Children , &c. and that because they were become Quakers . Item , Some Masters who have born much with their servants when they had cause to distrust them , and sharply to reprove them , have upon their conversion and reformation from the evil of their ways , either turned them out of their places , or at least frowned very much upon them ; ( though they had more assurance , of their fidelity then formerly ) and that because they were become Quakers . But may not we say as Tertullian said : It 's committing of a crime to correct the disorders of a man's life , by the motions of a holy conversation to the Christian Faith , and the good which is produced by so happy a change , works not so powerfully on the minds of men , as the hatred they have conceived against us ; Indeed this hatred is strange , and when I consider that the Name of a Christian , ( or the Name of a Quaker ) only maketh it to be so , I would willingly know , how a name can be criminal , and how a simple word can be accused ; me-thinks a word cannot be condemned , unless it be barbarous , or expresseth some evil speaking , or represents some unchast thing , and of ill report page 16. Section 4. How the Christians were haled out of their Assemblies , what honour they rendred to the Emperours , the Heathens testimonies of affection to the Emperour , How the Christians would not revenge themselves , how they suffered themselves to be killed ; their order concerning their Collections , how they disposed of them ; and how their sufferings were prejudicial to the Comon wealth . WHen the Christians saw themselves every day besieged and betrayed , and when they were very often taken in their Assemblies , and prest to sacrifice to the Gods , then they cryed out and said ; We cannot hinder our lives from being in danger , if we will be faithful to God. pag. 31 , and 116. It is well known unto many , how that the Innocent and harmeless Christians have of late been often haled out of their Assemblies , and prest to do things contrary to their consciences , upon the refusal of which , their Liberties and Estates , have not only been in peril . but their lives also ; so that the true Christians may well conclude as the Antient Christians did , ( viz. ) That they cannot hinder their lives from being in peril , if they will be faithful to God. The Christians were accounted publick Enemies to the Emperours , because the honours they rendred to them , were neither vain flattering , nor rash ; but mark what Tertullian saith to the Heathen concerning this particular ; Think you ( saith he ) these are such great testimonies of affections , to kindle fires in the midst of the streets , to set up Tables there , to make feasts in the publik places , to change the face of the City into that of a great Tavern , &c. Must a publick shame be the mark of a publick joy ? ( saith he ) must these things be accounted seemly on the solemn days of Princes , which at no other time , or on other days , are fitting or decent . pag. 126. In like manner have the true Christians been accounted Enemies to the King , because they could not honour him with any vain flattering honour , like unto that wherewith , the Heathens honoured their Emperours , who manifested their affections to him , by kindling fires in the midst of the streets , and by changing ( as it were ) the face of the City into that of a Tavern , &c. Now let our English Apostatized Christians come forth , and parallel their Bonefires , which they used to make in the midst of the streets ; their causing the Conduits to run with wine , and their setting up Scaffolds with Shews , &c. which they did , when the King was proclaimed , when he came into the Realm , and at his Coronation , let them ( I say ) come forth and compare their practises then , with the practises of the Heathen , and they may see how they resemble one another , to their great shame that profess Christianity , and are yet manifesting their publick joy , by glorying in their publick thame , which is neither comly , decent nor profitable , either to the King , the kingdom , or to the Subjects , nor yet in any wise becoming Christians , therefore are they now to be testified against , as they were heretofore , when they were up held by the Heathen , and were witnessed against by the Antient Christians The Antient Christians confessed they were commanded to love their Enemies , and that they were to hate none , and that they were forbid to revenge injury received , though the sword and sire was imployed against them , and they were often by people assaulted with stones , yet they endeavoured in no wise to ressent the evil treating they had received , though they wanted not an occasion , if it had been permitted them to render evil for evil , but God forbid ( said they ) we should do so . pag , 132. The same mind is now found in the true Christians , whose principle leadeth them to suffer injurie done unto them , rather then to revenge themselves on such as injure them , and therefore is it manifest that they are of the same spirit which the Antient Christians were of , who suffered violence to be done unto them but did not with violence resist nor defend themselves , like as the Apostatized Christians do now , who at times assault the true Christians with stones , with pistols , with swords , &c , all which they suffer patiently without rendring evil to them that thus intreat them , and therefore may we conclude that they are found in the practise and condition of the Antient Christians . The Christians suffered themselves willingly to be killed , saying , In their Religion it was rather lawful to let themselves be killed then to kill others ; nevertheless they were declared to be the Romans Enemies , though they did them no hurt , and thus much they confassed , It 's true said they , we are Enemies , yet not of men , but of their errors , pa. 133. 134. The true Christians now that are of the pure Religion say yet the same , though Apostatized Christians be imprisoning , banishing and killing their fellow creatures about their Religion , but so did not the Antient Christians , who kept the Faith and abode in the Truth , in which the true Christians are now found ; though at this day they are accounted Enemies both to Priests and Professors , yet they hurt none , neither are they Enemies to their persons as men , but to their error and deceit , which lodgeth in their hearts where it ought not , In the Church of God there was nothing done ( saith Tert. ) by allurement of gifts , for in the Assemblies of the Antient Christians , every one contributed a little sum at the end of the month , or when he would , but it was if he would and could , for none were constrained to give ; And if they got any Almes it was of good will , and riches gathered in this manner , they accounted them pledges of Piety , and imployed them in feeding the poor and burying them ; in comforting children that were destitute of Parents and goods ; in helping old men that had spent their best days in the service of the Faithful , and in assisting them that served in Mines , and were banished into Islands , and shut up in prisons , because they confessed the Religion of the true God , that so during the time they suffered for the confession of his Name , they might be nourished with the Stock of the Church ; and these actions caused the Heathens to wonder , and to cry out saying , see how they love one another , and how they are ready to die for one another , pag. 137 , 138. This is also the practise of the true Christians now , whose faith worketh by love , and not by the allurement of gifts and rewards , which have blinded the eyes of Apostatized Antichristians , who have lost the charity , and are departed from that faith which worketh by love , and therefore must they often times ●…orce and constrain one another , by a secular power , not only to contribute to the relief of the poor , fatherless and widdows , but also to their Priests , who is allured to preach among them by gifts , and who without gifts and rewards will not preach , and also by Sumes of mony may be allured from one place to another , and that more out of love to the gifts , then the souls of the people : But it is not thus with the true Ministers , nor yet with the true Christians , who give freely that which they have received freely , and are ready to serve the Lord with their whole substance , and freely to communicate thereof unto one anothers necessity , even as they would have others to communicate unto them in the time of their necessity ; And that brotherly love , which in this particular hath been manifested among the true Christian - Quakers , hath caused their Adversaries much to admire and wonder , even as the Heathen did , over that entire love , which was among the Antient Christians . Tertullian told the Gentiles there was cause to wonder their passion was so irregular ( i. e. contrary to rule ) that in prosecuting the Christians they made no difficulty to take away the life of men that were profitable to the Common-wealth ; farther he said , the State received by their injustice an evident damage and important loss , and yet no body looks to it ( said he ) no body weighes of what consequence the sufferings are , of so many persons of good life and the punishment of so great a number of Innocent . pag. 153. There hath also been cause to wonder at the rashness and imprudency of many bitter , willful Antichristians , whose foolish indiscreet behaviour towards the true Christians , hath been not a little prejudicial to the Nation , in which no great difficulty hath been made , of casting thousands of them into prison , and they who have done it , or have been the cause of it , have fought and endeavoured thereby to procure the ruine of their Families and Estates , which thing certainly hath brought no honour to the King , neither hath it been any profit or advantage to his Kingdom , but certain external inconveniencies , have been thereby procured to some of his faithful Subjects the true Christians ; yet few in authority seemed to lay to heart , nor yet see seriously to consider of what sad consequence the undeserved sufferings of so many harmless people might be . Thus have I briefly stated the suffering condition of the Antient Christians , with which I have truly parallelled the true Christians state in this present age ; And let now the upright in heart judge how far both Papists and Protestants ( that are accustomed to prosecute about Religion ) are degenerated from the same , and how disagreeing their principles and practises are , to the principles and practises of the Antient Christians , yet notwithstanding will they glory of their Antiquity , and condemn others , as New upstart Sects , and unheard os Religions that differ from them , and Worship God in the Spirit ; but by these things which I have re-capitulated in this Treatise , the wise in heart may see , how that the CHRISTIAN-QUAKERS , have whereof to glory , so well as others , ( if not beyond many others ) who at this day glory so much of their Antiquity ; but this I know to be their resolution , and determination ( viz. ) that they will glory in the Lord , and in the fellowship of the sufferings of his dear Son , their Lord and Saviour ; This knowing , how that , he that was born after the flesh , persecuted him that was born after the spirit . Thus it hath been yea thus it is , and thus it will be until he Reign whose right it is . A REGISTER OF THE Death , Sufferings and Martyrdome , of the Prophets and APOSTLES ; According to the Testimony of the Scripture , and other Historical RECORDS . ISAIAH was sawn asunder with a woodden saw . Ierimiah was often persecuted , and imprisoned , yea he was thrown into a deep Dungeon , where ( it is said ) he stood in the mire to the head , and at length was stoned to death in Egypt . Ezekiel was slain in Babylon , by the Duke of the people . Daniel was thrown among the hungry Lyons yet the Lord preserved him . The three Children were thrown into the Fiery Furnace ; but the Fire did them no harm . Micah was thrown down , and his neck broken . Amos was smitten with a club on the Temples of the head , and so brained . Zachariah was stoned to death . The Life of Peter . PETER was born at Bethsaida , formerly an obscure and inconsiderable Village , till lately re-edified and inlarger by Philip the Tetrarch , Cituate it was upon the banks of Gallile , and had a wilderness on the other side , called the desert of Bethsada , whither our Saviour used often to retire the privacies and solituds of the place , advantageously Ministring to Divine Contemplation ; but Bethsaida was not so remarkable , as it self was memorable for a worse sort of barrenness , ingratitude and unprofitableness , under the influence of four Sermons and Mericles , thence severely upbraided by him and threatned till one of his deepest woes , Woe unto the Chorarin , Woe unto thee Bethsaida , &c. A Woe that stuck close to it , for according to one who surveyed it in the last Age , it was sunk again into a very mean and small Village , consisting only of a few Cottages , of Moors and wild Arabs ; and Travellers have since assured us , that even these are dwindled away into one poor Cottage , so fatally does sin undermine the Greatest , the goodliest Places ; so certainly does God's Word take place , and not one jot either of his Promise or Threatning fall to the ground , the particular time of his Birth cannot be Recorded ; in General , we may conclude him to be at least two years Elder than his Master ; his Married condition and setled course of life , at his first coming to Christ and that Authority and Respect , which the Gravity of his Person , procured him amongst the rest of the Apostles can speak him no less ; the Name given him at his Circumcision was Simon or Symeon , a Name common among the Iews ; our Saviour adds thereunto Cephas , signifies a Stone or Rock , was hence derived into the Greek , and by Us Peter , his Father was Ionah , probably a Fisherman of Bethsaida , for the Sacred Story take no farther notice of him , than by the bare mention of of his Name , and I believe there had been no great danger of mistake , thought Metaphrastes had not told us , that it was not Ionas the Prophet , who come out of the Belly of the Whale ; Brother he was to Andrew the Apostle , and it was as certain that he was a Fisherman by Trade , a very survile course of life , as besides the great pain and labour it required , exposing him to all the injuries of Wind and Weather , to the storm of the Sea , the darkness and tempestuousness of the Night , and all to make a very small return ; but meanness is no bar in God's way , the Poor if vertuous are as dear to heaven as the wealthy , and the honourable equally alike to him , with whom there is no respect of persons . Nay our Lord seemed to cast a peculiar honour upon this Profession , when afterwards calling him and some others of the same Trade , from catching of Fish , to be ( as he told them ) Fishers of Men. And hear we may justly reflect upon the wise and admirable method of divine providence , which in planting and propagating the Christian Religion in the world , made choice of such mean and unlikely instruments , that he should hid these things from the wise and prudent , and reveal them unto Babes ; Men that had not been Educated at the Accademy , and the Schools of Learning , but brought up to a Trade to catch Fish , and mend Nets ; most of the Apostles being taken from the meanest Trades , and all of them ( Paul excepted ) unfurnished of all Arts of Learning , and the advantage of liberal and ingenious Education , and yet these were the Men that were design'd to rund down the world , and to overturn the Learning of the Prudent ; certainly had humane wisdom been to manage the business , it would have taken quit other Measures , and chosen out the profoundest Rabbins , the accutest Philosophers , the smoothest Oratours , such as would have been most likly , by strength of Reason , and Arts of Rhetorick , to have triumphed over the Minds of Men , to Graple with the stubbornness of the Iews , and baffle the the finer Notion and Speculation of the Greeks ; but it being otherways , it is plainly evident , that they taught Christianity by a Divine Power , the sum of the discourse is in the Apostles words , 1 Cor. 1. 27. 28. that God chose the foolish things of the world to confound the wise , the weak to confound those that are mighty . In the Enumeration of the Apostles , all the Evangelist constantly place Peter in the front , and Matthew expressly tells us , that he was the first , that is , he was the first Called to be an Apostle ; his Age also , and the gravity of his person , more particularly qualifying him for a Primar of Order amongst the rest of the Apostles : Yea , our Lord chose him , to be his more intimate Companion , whom he admitted more familiarly than the rest , in all the most secrets , passages , and transactions of his Life . Peter Preached such a Sermon in the Name of Iesus of Nazareth , the effect of which was so strange and wonderful , there being that day added to the Church no less then Three thousand Souls , a quit and plentiful Harvest ; and though the Converting so vast a multitude , might justly Challenge a place amongst the greatest Miracles ; yet the Apostles began now more particulars , Acts 3. 1 , to exercise their Miraculous power , and Peter and Iohn going up to the Temple , about the hour of prayer , they found a poor impotent Criple , who , though above forty years old , had been lame from his birth , lying at the beautiful Gate of the Temple , and asking an Alms of them , Peter carelessly looking on him , told him he had no mony to give him , but that he would give him , that which was much better , restore him to his health , and lifting him up by the hand , commanded him in the Name of Iesus of Nazareth to rise up and walk , the word was no sooner said than the thing was done ; while Peter was this working Miracles , and discoursing to the People in one place , we may suppose that Iohn was Preaching to them in another , and the success was answerable , there being by this means no fewer than five thousand brought over to the Faith , Acts 4. 4. Whilest the Apostles were thus Preaching , the Priests and Saduces who hated Christianity , intimated to the Magistrates the danger thereof , seized on the Apostles , and cast them into Prison , Acts 4. 1. the next day they were brought before the Jewish Sanhedrims , and being asked by what power and authority they had done this , Peter resolutely answered , in the Name of Iesus of Nazareth , whom they themselves had Crucified , and God had raised from the dead , and made head of the Corner , and that there was no other way to expect Salvation but by him , &c. Great was the boldness of the Apostles , admired at by the Sanhedrim it self , especially when this was the very Court , that had so lately Sentenced and Condemned their Master ; the Council commanded them to Preach no more in the Name of Iesus , but Peter and Iohn replied , that they could by no means yeild Obedience thereunto , appealing to themselves , whether it was not more fit that they should obey God rather than them , and that they could not but testifie what they had seen and heard : The Church exceedingly multplied by these means , and that so great a company ( most whereof were poor ) might be maitained ; they generally sold their Estates , and brought their mony to the Apostles to be by them disposed in one common Treasury , and thence distributed , according to the several exigent of the Church , which gave occasion to the dreadful instance , Ananias and his wife , Acts 5. 1. Saphire , having taken upon them the profession of the Gospel , according to the free and generous Spirit of those times , and had Consecrated and Devoted their Estates , to the honour of God , and the necessity of the Church , and accordingly sold their possessions and turn'd them into mony , but as they were willing to gain the reputation of Charitable Persons , so were they loth wholy to cast themselves upon the Divine Providence , by letting go all at once , and therefore privately with-held part of what they had divoted , and bringing the rest , laid it all at the Apostles feet , hoping thereby they might a deceived the Apostles , though immediately guided by the spirit of God ; Peter at his first coming in , treated Ananias , with these sharp inquiries ; Why he should suffer Satan to fill his heart with so big a wickedness , as by keeping back his Estate , to think to dceive the holy Ghost , that before it was sold , it were holy at his one disposing , and after , it was perfectly in his own power , fully to have performed his Vow , so that it was capable of no other interpretation , then that herein he had not only abused and injured Men , but mocked God , and what in him lay , lyed too , and cheated the holy Ghost , who they knew was privy to the most secret thoughts and proposes of his heart : This was no sooner said , but suddenly to the great terrour and amazement of all that were present , Ananias was Arrested with a stroke from Heaven , and fell down dead to the ground , not long after his wife come in , whom Peter , entertained with the same severe reproofs , wherewith he had her husband , adding that the like sad fate and doom should immediately seize her , who thereupon drapt down dead , as she had been Copartners with him in the sin becoming sherer with him in the Punishment ; an instance of great severity filling all that heard it , with fear and terrour , and become a seasonable prevention of that hypocrisie and dissimulation , wherewith many might possibly think to have imposed upon the Church ; this severe case being extraordinary , the Apostles usually exerted their power in such Miracles , as were more useful and beneficial to the world , curing all manner of diseases , and disposessing Devils , Acts 2. 12. Insomuch that they brought the sick into the Street , and laid them upon Beds , and Couches , that at least Peter's shadow , as he passed by might come upon them , these aftonishing Miracles could not but mightily contribute to the propagation of the Church , and convince the world , that the Apostles were more considerable Persons than they took them for , Poverty and Meanss being no bar to true worth and greatness ; thus Peter , who converted the world not by power of Arms , not by Engins or Artificers of Pomp and Gradeur , but by Faith in the Power of Christ ; the Jewish Rulers alarm'd with this news , and awaken'd with the growing numbers of the Church , sent to apprehend the Apostles , and cast them into Prison , but God who is never wanting to his one cause , sent that night an Angel , from Heaven to open the Prison doors , commanding them to Repair to the Temple , and exercise their Ministery , which they did early in the morning , and there taught the People , how unsuccessful are the projects of the wisest States-men , when God frowns upon them , how little do any Councils against heaven prosper , in vain is it to shut the doors , where God is resolved to open them , the firmest bars , the strongest chains cannot hold , when once God has designed and decreed our Liberty ; the Officer returning the next morning , acquainted the Council , who much wondered at it , sent for them , and asked them how they durst propagate that Doctrine , they had so strictly commanded them not to Preach , Peter in the name of the rest , told them , that they must in this case obey God rather than Men , so vexed was the the council with his answer , that they began to cosider how to cut them off , but Gamaliel a grave and learned Senatour prevented it by commanding the Apostles to withdraw , and then bid the Council take heed what they did , putting them in mind that several Persi●…ns had heretofore raised Partys and Factions in great numbers but came to nothing , and therefore they would do well to let these men alone , for if their Doctrine and design were mearly humain , they would in time , of themselves fall to the ground , but if of God , all their power and polisie , would never be able to defeat and overturn them , and that hearing they themselves would appear to appose the Council and design of Heaven , with this prudent answer , they gave them their Liberty , commanding them to be only scourged , and charged them no more to Preach this Doctrin , but their hard usage , did not in the least discourage them , to their duty to God , or less zealous , and diligent , both publick and private , to Preach Christ every where . Peter was dispatched by the Apostles to consirm the Church newly planted at Samaria , where he baffled and silenced Simon Magus ; he is again cast into Prison by Herod Agrippa , but as miraculously delivered by an Angel. He is again with Paul cast into Prison by Nero the Emperor , who is resolved now the Apostles shall fall as a Victime and sacrifice to his cruilty and revenge ; Peter is desired by his companion to make his Escape , and accordingly did , but meeting his Lord , Peter asked him Lord whether art thou going , who answered I am come to Rome , to be Crucified a Second time , by which Peter apprehended himself to be reproved , and that our Lord ment , he was to be Crucified a second time in his servant , and so returned back to the Prison , and it is reported that in the stone where our Lord stood , while he talked with Peter , he left the impression of his feet , which stone hath been ever since preserved as a sacred Relique ; before his suffering , he was no question scourged according to Custom , and having saluted his Brethren , more especially Paul , he was brought out of Prison , and led to the top of the Vatican Mount , near to Tybur to be executed ; the death he was adjudged to , was Crucifiction , but he intreated the Officer that he might not be Crucified the Common way , but might suffer with his head downwards , affirming he was not worthy to suffer in the same posture as his Lord suffered , ( as Chrysostom glosses ) to be set in the rediest posture of travelling from Earth to Heaven ; his body being taken from the Cross , is said to have been embalmed by Marcellinus the Presbiter , after the Iews manner , and was then buried in the Vatican near the triumphant way . The description of his Person . HIS Body if we may believe the description given him by Nicephorus , was somewhat slender , of a Midle size , but rather inclining to Tallness , his Complection very pale , and almost white , the hair of his Head curled and thick , but withal short , his Eyes black , but speak with read , which Baronius will have to proceed from his much weeping , his Nose long but rather broad and flat than sharp ; such was the case of that Jewel that was within , he was very Eager in his Temper , which like a whetstone sharpned his Soul for all bold and generous undertakings . The Life of Paul. THough Paul was none of the Twelve Apostles yet had he the Honour , of being an Apostle extraordinary , and to be immediately Called in a way peculiar to himself , he justly deserves a place next Peter , for in their Lives they were pleasant and lovely , so at their deaths they were not devided , especially if it be true that they both suffered , not only for the same cause , but at the same time ; Paul was born at Tarsus , the Metropolis of Cilicia , a City infinitely Rich and Popular , and what Contributed more to the Fame and Honour of it , an Academy , furnished with Schools of Learning , where the Scholars , so closly plyed their Studys , that as Strabo informs us , they excelled in all Arts of Politeck Learning and Philosophy , his Parence was Iews , and that of the Antients Stock , not entring in by the Gate of Proselitism , but Originally desended from that Nation , which surely he meanswhen he says , that he was an Hebrew of the Hebrews ; his Parents belonged to the Tribe of Benjamin , whose Founder was the younger Son of the Old Patriarch Iacob , who thus provisied of him ; Benjamen shall Raven as a Wolf , in the Morning he shall devour the prey , and at Night he shall devide the Spoyl ; this Prophetical Character Tertullian and others will have to be accomplished in our Apostle , as a Ravening Wolf , in the Morning devouring his prey , that is as a Persecutor of the Church , in the first part of his Life , destroying the Flock of God ; in the Evening deviding the Spoyl , that is in his declining Age as Doctor of the Nation , feeding and distributing to Christ Sheep ; we find him described in Scripture by two Names , the one Saul , a name common in the Tribe of Benjamen , his other was Paul asumed to him as some think at his Conversion , to denote his humility ; in his youth he was brought up in the Schools of Tarsus , fully instructed in all the Liberal Arts and Sciences , whereby he came admirably aquainted with famous and external Authors ; having run through the whole Circle of the Sciences , and laid the sure foundation of humain Learning at Tarsus , he was by his Parance sent to Ierusalem to be perfected in the Study of the Law ; it is said when Stephen was Executed Paul stood by , and kept the Clothes of them that did it , whether he was any farther conserned in the death of this innocent Man , we do not find ; however it was enough loudly to Proclaim his approbation and consent , and therefore we find him indicting himself for this Fact , and pleading Guilty , when the blood of thy Martyr Stephen was shed , I also was standing by , and consenting unto his death , and kept the Raiment of them that Slew him , Acts 22. 20. God chiefly inspects the Heart , and if the Vote be passed there , writes the man Guilty , though he stur no farther in all moral Actions , God values the will for the deed ; the storm thus increased apace , and a violent persecution began to arise in which our Apostle was a prime Agent and Minister , Raging about in all Parts , with a mad and ungoverned Zeal , searching for the Saints , beating some , imprisoning others , and procuring them to be put to death ; indeed he was a kind of Inquisitor , imployed to hunt and find out these upstart Hereticks ; accordingly took a Warrant and Commission to go down to Damascus , in fury and a misguided Zeal , whether many of those persecuted Christians had fled for shelter , but God who had designed him for a work of another nature , and separated him from his Mother's womb , to the Preaching of the Gospel , stopt him in his journey as Acts 22. 9. and he fell unto the ground , and heard a voice saying , Saul , Saul , why Persecutest thou me , and he went to Damascus another man , from a Persecutor he became one of the Persecuted ; from hence he Traveled to Arabia and spent three years in the Ministery there , and then retunned to Damascus , a great and populus City , from hence he went to Ierusalem and converst with Peter and Iames ; it was at Antioch about the beginning of Claudious's Reign , ten years after Christ's Ascension , where the Desiples was first called Christians , being usually stiled before Nazarens ; from Jerusalem he set Sail to Cyprus and planted Christianity there , and now the Old Spirit of the Iews did begin to hunt and persue them , who coming from Antioch and Iconium , exasperated and stired up the multitude , and they who just before accounted them as Gods , used them not only worse then men but slaves , for in a mighty Rage , they fell upon Paul , stoned him , and as they thought Dead , and then drag'd him out of the City , where the Christians of that place coming probable to Inter him , he suddenly Revived and Rose up among them , and the next day went hence to Debe , and so Traveled to several places to Confirm the new planted Church , he was Imprisoned and Ill-used at Phylippi . His Parents were Tent Makers by Trade , Preaching Christ at Jerusalem , Italy , Spain , Labouring much among the Gentiles , suffered at Rome under Nero ; as he was leading to Execution it is said Three of the Soulders that Guarded him , seeing his Courage , become Christians , and suffered Death , he kneeled down and his head strucken off with a Sword , as some write in the 68 year of his Age , and was buried with Peter . The description of his Person . He was a Man said to be of Low and tittle Stature , and somewhat stooping , his Complection fair , his Countenance grave , his head small , his Eyes carried a kind of beauty and sweetness in them , that he was Low himself plainly intimates , when he tells us they were wont to say of him , that his bodily person was weak , and his speech contemptable , in which respect he is stiled by Chrysostom a Man Three Cubits ( or a little more than four Foot , ) high , and yet tall enough to reach Heaven . The Life of Andrew . HIstory which hath hitherto been very Large and Copius in describing the Acts of the two first Apostles , is hence forward very sparing in its accounts , giving us only now and then a few oblique and accidental Remarks concerning the Rest , and some of them no farther mentioned , than the meer recording of their Names , for what Reason it pleased the divine Wisdom and Providence , that no more of their Acts should be consigned to writing by the Pen Men of Old , is to us unknown ; Andrew was Born at Bethsaida a City of Galile , standing upon the bank of the Lake of Genesareth , Son to John or Jonas a Fisher-man , of that Town , Brother he was to Simon Peter ; he had Scythia and the Neighbouring Country primary alloted him for his Provinces , first then he Traveled through Cappadocia , Galatia , and Bithynia , and Instructed them in the Faith of Christ. Passing all along the Euxine Seas , formerly called Axenus , from the Barbarous and Inhospitable temper of the People , who were wont , to sacrificed strangers , and of their Skulls make Cups to drink in at their Feasts and Banquets , he was brought before the Proconsul , who perswaded him that he would not foolishly destroy himself , but live and injoy with him the pleasures of this Life ; the Apostle after many more words replyed , that now he saw it was in vain any longer to deal with him , a person incapable of sober Counsel , and hardened , in his on blindness and folly , he might now do his worst , and if he had one Torment greater than another , he might heap that upon him , the greater constancy he shewed in his suffering for Christ , the more acceptable he should be to his Lord and Master , the Procounsul first Commanded him to be scourged seven lashes successively , whipping his naked body , and seeing his invincable patience and constancy , Commanded him to be Crucified , but not to be fastned to the Cross with Nails but Cords , that so his death might be the more lingering and tedious ; as he was led to Execution , to which he went with a chearful and composed mind , the People Cried out , that he was an innocent and good Man , being come within sight of the Cross , he saluted it with this kind adress , that he had long desired and expected that happy hour , thus having prayed and exhorted the People to constancy and perceverance in that Relgion , he was fastned to the Cross , whereon he hung , two days teaching and instructing the People all the time , and when great importunities in the mean while was used to the Proconsul to spare his Life , he earnestly begs of the Lord that he might at this time depart , and seal the Truth of his Religion with his blood , God heard his prayers , and he immediately expired , in the 9th month , though in what year , no certain account can be Recorded ; his Body being taken down and Embalmed , was decently and honourably Interred by Maximilla , a Woman of great Quality and Estate . JAMES The Son of Zebede , a Fisher-man , by Birth a Galilean , suppos'd to be one of the Brethren that their Mother asked , that one might sit at the right hand and the other at the left hand of Jesus in his Kingdom ; he Preach't Christ unto the 12 Tribes , some write that he came to Spain , and other Western parts , and also Britain , Ireland ; he was slain with a Sword by Herod the Tetrach of the Jews in Judaea , where he was buried . JOHN The Brother of James , by Birth a Galilean , Preach't Christ in Asia , coming near Rome was accused to the Emperor as an Assertor of Athesim , and Subvertor of the Religion of the Empire , whereupon he was sent bound to Rome , and put into a Coldron of boyling Oyl in which he had no harm , Banished by Trajan the Emperor into the Isle of Patmos , and there he wrote his Gospel , being Releast in the Reign of Vertinax , and in the 100 year of Christ , as written by some , return'd to Asia , chiefly Residing at Ephesus , his constant practise to his dying day ( being led to the Metting ) saying no more than Little Children Love one another ; he lived as some write to the Age of 120 years . PHILIP , Born at Bethsaida , near the Sea of Tiberias , Brought up in learning , t is said he Preach'd Christ in Phrygia , and the City Hierapolis , many having reciev'd the Faith , he was seized and carried to Prison , was cruely Scourged and hanged by the Neck against a Pillar , at which time as some write , was a Terrible Earth-quake ; he was Buried at Hierapolis , and his Daughters some say was Crucified at Paimimes . BARTHOLOMEW , Who some think to be Nathaniel of Cana in Galile , Preach'd Christ unto the Indians , Buried in Albania , a City of Armenia the Great , where he was Crucified with his head downward and slain alive , and some wright that he was beheaded at the Commandment of Polemis King of India . MATTHEW , Otherwisé Levi , Born at Nazareth , a City of Zebulon , the Son of Alpheus a Tax gartherer , Preach'd Christ to the Ethiopians , which is called Presbiter Iohn's Kingdom , by Hurtychus's Command thrust through with a Sword , he dyed at Hieropolis in Porthia , and was Buried , suppos'd to be 70 years of Age. THOMAS , a Iew , and Fisher-man , as some write , Preach'd Christ unto the Parthimans , Medes and Persians , and to the Caramans , Hixcans , Bartrians , and Magicians , he rested at Calamica a City in Iudea , where the Heathen Priests , as he was Praying a lone in a solitary place , they coming upon him with a Dart called a Spear or Javelin , Run him thorow . SIMON ZELOTES , Born at Cana in Galile , Preach'd Christ throughout Mauritania , and Africk the Less , and Persia , Egypt and Bretania , where he was , as some write Crucified and Buried . JUDE , And sometime called Thaddaus and Sebbaeus , as some writ , Brother of Iames , Preach'd Christ in Iudaea , Samarie , throughout all Mesapotamia ; he was slain in the Time of Agbarus King of Edesse , and buried . MATTHIAS , One of the 70 Disciples , and Numbred among the 11 Apostles in Room of Iudas , he Preach'd in Macedonia in Ethiopia , about the Haven Hyssus , and the River Phasis , a Barbarous Nation and Ravonous of flesh ; he dyed at Sebastobilus nigh the Temple , Stoned by the Iews , at last beheaded with an Ax , Anno 59 some say 64. MARK , Of Iews Parents , of the Tribe of Levi , Preach'd Christ at Alexandria and all the Bordering Regions from Egypt unto Pentapolis , in the Time of Tarmin , he had a Cable Rope tyed about his Neck , some write his Feet , at Alexandria ; by which drawn from a place called Bucolus to the place called Angeles , where he was Burned to ashes by the furious Idolaters in the month Pharmuthi , with us call'd April , on the 25th day . LUKE , The Evangelist , Born at Antioch the chief City of Syria , brought up in Learning , Toyled with the Apostles , Epiphanias writes that he Preach'd in Dalanatia , Galatia and France , and Italy , and Macedonia ; Authours do not agree where he suffered Martyrdom , but it is suppos'd at Ephesus , he died and was Buried . TIMOTHY Preach'd at Ephesus and Illyricum , and throughout Hellas in Achaia , where he died and was Buried . Thus did these faithful Wittnesses finish their testimony , and through their constancy and fidelity obtained not only a good Report , but also a Crown immortal , through faith in Christ Iesus , to whom be glory and dominion for ever . SOME PASSAGES OUT OF A LETTER , WRIT TO A PERSON OF Quality : Giving a True Relation in General , Concerning the Heavenly Lives of the Primitive Christians . SUCH was the Beginning , and first Institution of the Christian Church ; that in it we find Men , who voluntarily became little Children , Children who in Wisdom exceeded Patriarchs , Virgins , who had the Prudence and Gravity of Matrons , and Matrons endowed with Virgininal Modesty , and Chastity . Men of gray Hairs , and old in Years , but Children in Malice , Pride and Ambition ; and it was hard to say , which were the Old , and which the Young Disciples , for the younger sort strove to qual , if not exceed the elder in Devotion . Holiness was their Ornament , and Men were counted Great , as they arriv'd to high Degrees of Piety ; and the more Religious any Man was , the greater Majesty and Respect he was thought worthy of . The Light they came attended withall fill'd the World , as the Sun doth the Universe , which comes forth from its Eastern Conclave , and presently diffuses , and spreads its Light over all the surface of our Hemisphere . So soon did the World feel the influence , and operations of these new Stars , and were focred to acknowledge their Divine Power and Virtue ; for they pressed through the C●…aos Mankind lay in , as souls do pierce through Bodies , and the Life , Sense and Understanding they taught them , was wholly new , so different from what was in the World before , that Men gaz'd at the Spectacle , and lost themselves in Admiration . What advantages the Soul can be supposed to give the Body , the same did the first Christians afford to the benighted World ; and whatever inconveniences the Body puts the Soul to , the same did the besotted World bring upon the first Christians ; for as the Soul tenders the Bodies welfare , so did they the Worlds ; as the Soul directs the body to do things rational , so did they the World ; as the Soul restrains the Body from doing mischief to it self , so did they the World ; and as the Soul makes the Members of the Body Instruments of Righteousness , so did they attempt to reform the deluded World into Holiness : On the other side , as the Body afflicteth the Soul , so did the World persecute those first Christians ; as the Body makes the Soul live uneasie , so did they incommode these excellent Men : as the Body puts ill Constructions on the actions and admonitions of the Soul , so the World did put the same on theirs ; and as the Body seems to long for nothing so much , as the ruine of the Soul ; so the destruction of those Saints , was the great thing the World then did aim at . They were a Commonwealth made up of Great and Low , of Rulers and Underlings , of Governours and Subjects ; and yet nothing was more hard , than to distinguish one from the other ; for what-ever the difference might be , they esteemed one another epual , and by their carriage one would have concluded that they had been all of the same degree and condition . Their P●…stors and chief Men were more known by their Munificence and Good Deeds , than by their Coats of Arms , or Splendour of their Offices . They seemed to be all of the same Kindred ; for the Aged they honoured as Fathers , and the Youths they tendred as their Children . Those of the same Age call'd one another Brethren , and these were the names they gave one another ; and in these Titles they gloried more , than men now-a-days do in the lofty Epithers of Duke , Earl , Baron , Knight , or Gentleman . You might see amongst them abundance of Mothers that never had any Children , and Virgins took care of innocent Babes , as if they had be●…n Mothers , No Family complained of Barrenness or Unfruitfullness , for they never wanted Children to provide for ; and and those that had none of their own , would be sure to find some to take care of . None wanted paternal Care , while so many Fathers studied to do good , and men were readier to Give , than others were to Ask , and seemed to be sorrowful if they had not Objects , upon which they might exercise a paternal Charity . There was hardly a Widow among them , that complained of Solitariness , or sought comfort in a second Husband , and second Marriage was counted little better than Adultery . Their Widows were the same , that they were whil'st their Husbands lived ; and finding that upon their Husband's death , they were become Sisters of many Brethren , they aimed at no other Contract , but that with Christ , who , if they were found worthy , would , as they thought , marry them at last to the Service of the Church , where they might exercise that Material Care to the Poor and Needy , which formerly they used to express to their own Children . Here you should see none Rejoycing , that he had any thing of his own ; for what-ever he had , he look'd upon his Fellow-Christians as Co-heirs ; and was so well contented , that they should inherit with him , that he thought , that which he had , a Burthen , if his Neighbours were not to share in his Possessions . This present Life was the least thing they minded , while that to come , engrossed their Thoughts and Considerations . They were so entirely Christians , that in a manner they were nothing else , and cared not for being any thing else , lest if they should be something else , they should be suspected of deviating from their Master's footsteps . Hence it was , that the Pagans accused them of Unrighteousness , and Unprofitableness , as if they were dead Weights in the World , contributing nothing to the welfare and prosperity of Manking , and as if they stood for Cyphers in Humane Societies , though none were more ready to communicate of the Profit of their Labours to others than they , and did therefore on purpose keep close to their Calling and Profession , that they might be able to relieve the Needy . And though they were loath to take upon them the Employment of Magistrates and Governours , lest the Empero's and God's Commands should clash , and they lye under a temptation of obeying Man more than God ; yet , when-ever they were thought worthy to bear Office in the Church , they readily embraced the Charge , that they might be in a greater capacity to improve the Talents God had given them , to his Glory , and his People's good , and were pleased with the Trouble of the Office , that the World might see they had no design of Gain , or Worldly Interest in the Administration . They spake little , but their Thoughts were always Great and Heavenly : and as they look'd upon sublunary Object●… , as too mean for their lofty Minds to rest on , so their care was to keep the Eyes of their Understanding fix'd on that World , which fades not away . Their Communications or Answers in common Discouries were Yea , Yea , and Nay , Nay . An Oath they shunn'd as much as Perjury , and a Lye among them was more rare , than a Sea-monster is to the Inhabitants of a Continent ; for they said , that in their Baptism they were signed with the Mark of Truth , and that they could not be Servants of the God of Truth , if they should yield but to the least appearance of Falshood . In the Cities and Towns where they lived , none was unknown to the other ; for they Pray'd together , heard the Word together , met frequently at Meals together , and were continually helpful one to the other ; In-so-much that where-ever they met , they knew one another ; and when they durst not with their Lips , yet with their Eyes and Gestures , they would salute one another , send Kisses of Peace one to another , rejoyce in the common Hope , and if permitted , assist one another in Adversities . This is one of us , saith such a Saint , for we have seen him in our Oratories , we have Prey'd with him , we have been at the Lord's Table together , we have heard the Scriptures read together , we have kneeled together , we have been instructed together . O happy Kindred ! which comes by Prayer , and Communion of the Body and Blood of JESUS ! O Blessed Relations ! where Men are not called Brothers of the Sun or of the Stars , as the antient Tyrants styled themselves , but Brethren of CHRIST , Children of GOD , and Citizens of Heaven ! When a Christian , who was a Stranger , came to them , before ever he shew'd his Testimonias . they knew him by his lean Visage , and meager Face , which his frequent Fasting had brought him to , by the Modesty of his Eyes , by the Gravity of his Speech , by his Gate , and Habit , and mortified Behaviour , for something Divine did shine through their looks , and one might read the Characters of the Spirit in their Countenance . Nor is it very strange , that a good Man should be known by his Carriage , for to this day , a serious Person , though he says nothing , something in his Lineaments , and Features , and Postures , will betray the inward Zeal , and Sincerity of his Soul ; and his Deportment will discover , there is something more than ordinary in him , as much as the Roman Senator was betray'd by the Perfumes about him . Whenever they were thrust : into the Croud of Malefactors , there Fellow-Christians soon guessed who they were ; for they hastned with Meekness to their Martyrdom , and without expressing any impatience , or indignation , submitted their Necks to the stroak of the Axe , prepared for them . They used to look frequently up to Heaven , and one might by their smiles see that between God and them there was more than ordinary Correspondence . Sometimes they would provoke the Executioners to begin their Tortures , and be earnest with the Hangman , not to delay their Agonnies . Sometimes they would laugh at the Pain they suffer'd , and in the very jaws of Death betray a taste of Immortality . They looked upon Christianity , as a Religion , that taught them to suffer valiantly ; and to them it was no other but a Science , to instruct Men to dispise Riches , Honours , and Torments too , in order to Everlasting Glory . Their Presidents , and Pastors , were known by no other Character , but that of Officiousness , and Charity , nor had their Shepherds any other mark to be distinguish'd by , but their willingness to advance the good of the Sheep , and their readiness unto every good Word and Work. And indeed so were the Christians in general known by their mutual Love , and kind Offices . If any fell sick , the rest did chearfully run to comfort him ; and this Employment their Women were chiefly ambitious of , who seldom stirred out of their own Houses , but upon such occasions , and when they resorted to their Oratories . They were seen but rarely in the Streets , except such charitable Employments called them forth ; for none denied her Neighbour her care , nor could any worldly Rspects discharge them from that Officiousness . If any were Rich , or Noble , they were the readier to express their compassion , and Women of the highest Descent were the forwardest to assist the Calamitous in their need ; for Religion had mortifi'd in them all Punctilio's of Honour and State , and made them remember that in Christ they were all equal . She in whose Veins the Noblest Blood did run , would say of her poor distressed Nighbour , she is my Sister , my Fellow-member , one that hath part with me in my Dear Redemer . If she be antient , she is my Mother , said she , if younger , she is my Daughter ; nor were these expressions names of course only , but they were written in their hearts , and their Lips spoke what their Minds believed , and these words were at once pronounced , and thought . Hence it was , that the greatest Ladies touch'd their poorer Neighbours Sores , bound up their Wounds , applied Plaisters to them , made their Beds and tended them , as the meanest Servants . Here you might see the industry of one , there the sweetness and patience of another ; one would turn the sick Sister , the other help her up , the third dress her , the fourth feed her , and in all this , the sick Creature saw , as it were , the Face of the Lord JESUS . She that tended the Sick , look'd upon Christ in her that was sick , and she that was sick , thought she saw Christ , in the person that tended her . So Divine , so heavenly were their Works of Mercy , that one was to the other in God's stead , and that saying of Christ , What you haue done unto the least of these my Brethren , you have done it unto me , did not depart from their Memories . Thus stood the case with the Holy Women then , and this advantage they reapt by their Charitable care , that when their Husbands died , they were taken as Deaconnesses into the Church , and thus they prepared themselves for Christ , and the Church's Service . If any were imprisoned upon the account of Religion , all that knew them would fly to them . No Keeper so hard-hearted , but they would find out a way to smooth him ; no Lock , no Bar so strong , but they would make a shift to break it , either by their Gifts , or their soft Answers , not to make the Jaylers false to their Trusts , but to get an oppertunity to see their Suffering Friends ; and when they saw them , one would kiss their Chains , and Fetters , another lay his Lips to their Wounds , a third give their bruised Members and tired Bodies such refreshment as was needful . 〈◊〉 any of them were driven into Exile , in every place they met with Brethren , and Feliow-Christians , and these would run to to them , comfort them , lead them into their Houses , and treat them as Members of their own Family , especially when by Letters from their Brethren , they understood , that for CHRIST his sake they were driven from their native home . Were any condemned to work in Mines , or Quarries , the neighbouring Christians , that that heard of it , would presently come together , help the innocent Man , endeavour to make his burthen light , feed him with Victuals , and assist him in the performing of his Task . Were any of them sent through the malice of the Heathen Governors to the Correction-house , or forced to labour hard in Caves and Dens , or lamentably scourg'd , beaten , and abused for the name of the Lord JESUS . The rest that heard of it , would not complain , nor think their Brethren unhappy , but rather count themselves so , because they were not counted worthy to suffer for the Name of JESUS , and therefore would wish that this might be their Lot and Portion too . If the fury of Tyrants abated , or remitted at any time , and the imprison'd and afflicted Believers got leave to return home again , some wounded , some bruised , some with disjoynted Bones , some half Burnt , some Maimed , some with one Arm , some with one Eye , some with one Leg only ; their Friends would run out to them , and strive , who should first receive them into their Houses . Happy the man that could kifs their Wounds . and refresh them with Necessaries and Conveniences ; and the longer any Man could harbour such a Christian at his House . the happier he thought himself to be . And such Men as had thus suffer'd for Christ , they honour'd for the future , and esteem'd them equal with their Pastors and Presidents . Indeed out of these , they chose their Bishops , thinking those fittest to serve at Christ's Altar who had already made themselves a Sacrifice for him . Thus Men purchased the degree of Pastours by their Holiness , and their eminent Sanctity , which pressed even through Wounds and Tortures for the Name of Christ prepared them for that Function . Men that were strong to suffer , they justly thought might be fittest to lalabour in God's Church , and they that had been such Champions for the truth , they looked upon as the properest Instruments to defend it to their death . Nor did their kindness extend only to their Friends , but reacht even to their greatest Enemies ; and they that jush before were persecuted by them , if their Persecutors fell fick , or were afflicted , or the Plague of God came upon them , these injured Christians would offer their Services , support them , comfort them , admonish them , attend at their Beds side , and Lend them their helping-hand , cherish them , supple their Sores , relieve them , and with a pity great and magnanimous , weep over their calamitious Estate to the amazement of the Pagan World , who were now ready to look upon them as Angels , when but just before they thought them as bad as Devils . Poverty was the least thing that troubled them ; nor did Want sit so heavy on their Souls , as it doth on ours , for they had learned to undervalue Riches ; and that which made them slight it , were these two impressions the Apostles Doctrine had made on their Souls This sunk deep into their Hearts , that here we have no Continuing City , but we seek one to come . That all we see here , is but shadow , and imagery , but the substance is not yet Visible ; that the fashions of this World will pass away , and the Gaudes and Glories below the Moon afford no real satisfaction . This made it ridiculous in their eyes , to snatch at a Butterfly or a Flying Feather ; and they rationally believe , that what-ever is subject to time , and change , will certainly make it self Wings , and flee away , and leave the Soul as empty as it found it , and that therefore their Thoughts must be turned another way , even there where constant satisfaction , lasting content , permanent happiness , perfect beauty , and uninterrupted joys are to be found ; and indeed , this duly weigh'd , will breed a mighty contempt of Temporal things , and a certain expectation of future Bliss . Nor did the care of their Children fill their Hearts with anexious Thoughts , for they were sensible , that when-ever the Church had notice of their want , they would certainly be relieved , and looked after ; for as many Fathers and Mothers left their Estates , and what they had to the Church , so the Church imploy'd those Legacies , or Gifts , to support all those that should be necessitous . Besides this , their Pastors both by their Doctrine and Example admonish'd them to be diligent in working with their own hands , that they might get something not only to be beneficial to themselves , but to others too , and indeed they thought they did little or nothing , if of what they got , they did not communieate to those , who were not able to help themselves . They had nothing that was superfluous and hence it was , that there was but little striving about what they left . To lay up much Goods for many years , they thought was fitter for Heathens that for Christians ; and having seen no such thing in their Master , they could not tell , how it could be proper in his Servants . Love of Mony , and admiration of Riches , and anxious worldly Cares and Desires of Hoarding , were things they had an antipathy against ; and though out of that Stock they provided themselves with Necessaries , yet for engrossing any thing to themselves , besides , was a thought as far from their Minds , as the Heaven they longed for was from that Earth , on which they trampled , and looked upon with pity and scorn ? for , alas ! what greediness could there be in them after Temporal Means , who were already greater than the World could make them , and took delight in nothing , but surveying that Glory , which ere long they should rejoyce , and triumph in ? If any were so Malicious as to traduce their Teachers , and brand them with the guilt of Covetousness , or Slander them , their Pastors used no other Weapon to put by the Sting , but Meekness to the Back-biter , and their own innocence by degrees dashed , and wiped away all aspersions , Hence the Christians gave them their own freely , for they believed they could lose nothing by it , and long experience had so confirm'd that belief , that Envy it self could make no impressions upon them to the contrary ; when it was in their hands , they thought it was safer than in their own ; and being hereby freed from abundance of Cares , and Incumbrances , they pressed more chearfully to the promised Mark. If any Christian kept any land in his hands , his care was so to use his Income , as to give God the First Fruits of it , to bring his Gift to the Church , to lay by somewhat for Alms , to help and assist the Sick , and to relieve the Prisoners and Captives , not only such as were within the verge of the Town he liv'd in , but others also . Thus did those men live under Riches , as under Thorns , and were sensible of nothing so much as this , that great Wealth is but a great temptation to be Vain , and Sensual , which made them use this Self-denial in their Incomes . He that for a kindness , he did to his Neighbour , expected a Recompence , was look'd upon as a Person greedy of filthy Lucre ; and he that could do nothing for his friend , without a Reward , or prospect of some Profit to himself , was censured as a Person ignorant of the Fundamental Law of their Religion . Usury , Interest , and such names , were scarce heard of among them ; and Oppression was a thing , which they thought none that named the Name of Christ could be guilty of . In a word , they desired nothing so much in this world as to be quickly gone from it , and they thought it the joyfullest news imaginable to understand , that they were to be dissolved , and to go to Christ. This was the Temper Nature , and Constitution of that Commonwealth . The Members of it look'd mean , and contemptible . Nothing about them was pompous , either in Cloaths , or Dyet , or Habitation , or Houshold-stuff . Such among them , as were Noble or Learned , or of a gentile Extract laid aside their Pride , and all their swelling Titles , forgot that they were better Born , or Educated than others , and became like their Brethren . Plaiting and Curling the Hair was a thing that both their Men and Women proscribed from their care , and they thought that labour lost , which was employ'd on such Superfluities . They were jealous of their serious frame of Spirit , and therefore all such Dresses , as might serve to infuse Vanity into their Minds , or damp their Zeal to Religion , they shunn'd , as they did Houses infected with the Plague . They minded no such thing as Modes and Fashion , nor did any new Habit , or Ornament that came up , entice them to imitation . Decency was their Rule , and Modesty the Standard of their Habit , and Conversation . They wore nothing about them that was either Costly or Curious , and there greatest study and contrivance was , how to advance their Souls , and make them fit for the Wedding of the Lamb ; Laying on either White or Red upon the Face , or disfiguring it with something black , and of Kin to Hell , they knew not what it meant . Their Garments were either Linnen or Woollen , or Furr , or Sheeps-skin , and their Furniture Mean and Homely . Without God , they attempted nothing ; and whatever Enterprize it was , they betook themselves to , they sanctified it by Prayer , and Suplication . If they went out either to Sow , or to Plough , or to Reap , or to Build , God's Blessing was first sought , and begg'd , and they never put on their Cloaths , but entertained themselves all the while with some holy reflections . Theaters and seeing of Plays they hated , as a thing contrary to their Profession ; and though the Heathen despised them for it , look'd upon them as unsociable , Men of pitiful Spirits , Strangers to the Art of Conversation , Melancholy Wretches , Brethren of Worms , and no better than Vermin of the Earth ; yet they mattered not their Censures , and triumph'd more in a good Conscience , than the other could do in all the Vanities and Glories of this present World. The Worlds Contempt , was their Glory , and they were proud of being Scorn'd and Undervalued by the Vulgar Crowd , that they might with greater earnestness long after a better Inheritance . If any wanted business , he would find some ; and they that had no need to work for their Living , work'd for the Poor . Idleness they had an aversion from , as from the root of Evil , and great Men and Women would do something , which the Needy might be the better for . The greatest Lady would not disdain to Spin , or Sow , or Knit for her distressed Neighbour , and like Bees , they were ever busie , and employed for the common Good. Love of the World was death to them ; and they thought it a certain sign , that they had no Portion in Christ if they did serve both God and Mammon . To be in the World , and not of the World , was their Motto ; and to be other Men , than they seemed to be , was the thing they chiefly aimed at . They seemed to be profane , because they would worship no Heathen Gods , but were the devoutest persons in the World to the true God ; and they forgot to be Men , that they might be the better Christians . Not a few left their high Places , and great Dignities to become Christians , and chose to be low , and contemptible in the World , that they might have no impediments in their way to Heaven . Servants never concern'd themselves to get their Freedom , for their Masters were Christians , and themselves were so ; both cheerfully discharged their Duties one to another , and consequently lived in perfect Peacé , and Unity . Many Servants , that might have had their Freedom , would not , because they lived sufficiently happy under their Believing Masters ; and while they saw nothing but Love in their Masters , their very Bondage was perfect Freedom . If one Wept , his Neighbour did Weep with him ; If one Mourned , his Neighbour Mourned with him , as if both had committed the same Sin ; In a word , they had their Joys and Sorrows common , and they might be said to be all in one , and one in all : In their Meals they were temperate . Their Houses were open to Strangers , as well as to their Friends and Neighbours ; and where the Traveller could produce a Certificate , that he was a practical Christian , he could not fail of a most hearty Welcome . Hospitality was their Badge , and he that would not receive a Brother into his House , because Poor , and Ragged , was either forbid the Church , or not suffer'd to come into it . And though they never had studied Pythagoras , yet both their Faith and Reason told ●…hem , that as the Body waxes stronger by the ●…eath of the Soul , so the Soul becomes more ●…aliant , and lively by the death of the Body . This made them Conquerours of those Pleasures of the Flesh , which in all Ages have weakned the bravest Men. and Women , melted Hearts of Iron , and conquered the greatest Conquerours of the World. To suppress such satisfactions of the Flesh , they were so watchful , so couragious , so magnanimous , that they seemed Angels more than Men , and were actually nearer to God , to whom they lived , than to the World , in which they lived . In their Lives , Chast and Modest ; in their Married estate , Moderate and Holy ; and not a Man came near his Wife , after he perceived , or had notice that she was with Child , till she was deliver'd ; and even then when they came together , their Thoughts were so innocent , that they proposed no other end but Procreation of Children to be brought up in the fear and nurture of the Lord. In the very Works of their Calling , they would sing of Christ , and make Spiritual Objects so familiar to them , that in their very Sleep and Dreams , they rolled in their Imagination ; They were always ready for prayer , and holy Ejaculations ; and so addicted to the love of Goodness , that they could not endure a vitious Person ; and if they met with any such in their Assemblies , did thrust him out of their Communion , and made it Criminal for any Christian either to Eat , or Drink , or Converse , or Talk , or keep Company with him . Of their Teachers they were so observant , that without them they would begin nothing , and go no-where without their Letters of Recommendation . Without their advice , they would not marry , nor do any thing considerable in their civil affairs without asking their counsel and approbation , for they looked upon them as their Fathers , and as Religion had made them so , so they thought the obligation to consult them upon all occasions was the stronger . And when they were beaten , would not beat again ; when reviled , would not revile again ; and when abused , would not abuse again , nay look upon an unjust Calumny as a piece of Martyrdom , and therefore bear it undauntedly . Their meeting or coming together to Pray , they esteem'd a thing so Sacred , that no Frowns , no Thunders , no Threatnings of Tyrants could make them forbear it ; andbeing conscious of their innocence , they justly thought , their Enemies might bytheir Authority forbid , but could not with any colour of Reason prohibit their Assemblies . This made them flock to their Oratories , though it was death to go ; and Parants with their Children would run , though the next news , they were like to hear was Christianos ad Leones , Throw those Dogs to the Lions . Though they were thrust into Mines , and Prisons , yet they would find opportunities to Pray . Some travelled into far Countries , Preach'd the Gospel , and when they had laid a good Foundation there , went farther , and spent their Lives in Pains and Labours , and doing good . With this kind of Life , the first Christians amazed the unbelieving World , and their Power and Number quickly grew so formidable , that the Emperours themselves began to be startled at their progress , and therefore employ'd their Might and Greatness to oppose it . To crush their towering Piety , the Heathens shewed them Racks , Flames , Gibbets , Grid-irons , Cauldrons , boyling Oyl , Lions , Bears , Wild Bulls , and set before them the Worldly Prudence of Philosophers , but by the Grace and Assistance of that IESUS , who strengthned them , they were more undaunted at their Torments , than their Hangmen , did fight with Lions , and smile , and were more daring than the Flames they suffer'd in , firmer than the Racks , that broke their Bones , and by their practises surmounted all the great Acts that were ever done by Hero's , and the most famous Conquerours . They overcame Death by a desire of Death , and were more willing to die , than their Executioners to suffer them . Their Blood proved the Seed of the Church , and the more they Massacred , the more their numbers grew , till at last the Emperors themselves became Christians , and were forced to yield to the Faith , and Patience of IESUS , and the Christians at last gave Law to those , who at first did Stab , and Murder them , and Conquer'd them in the end , who in the beginning Butcher'd them like Dogs , and such inconsiderable Animals . THE END Notes, typically marginal, from the original text Notes for div A38744-e1360 * Being in 1661. Notes for div A38744-e8450 Lib. 1. Chap. 5. Lib. 1. Chap. 12. Concerning John Baptist and Herods Iealousie . What Josephus wrote of Christ. Lib. 1. ch . 14. Agbarus wrote to Iesus . Euseb. lib. 1. ch . 14. The Conference which Thaddaeus had with Agbarus . Agbarus was cured . Thad . would not receive a Reward of Gold. Notes for div A38744-e9180 Euseb. l. 2. ch . 2. Euseb. l. 2. ch . 6. Euseb. l. 2. ch . 7. Ch. 9. Lib. 2. ch . 10. A prosperous estate , sometime miserable . Theudas beheaded . Lib. 2. ch . 13. ch . 15. The occasion of S. Marks writing the Gospel . Christians renounced their Substance . Is forsook , or cast off . What foundation the Christians laid formerly . ch . 17. Lib. 2. ch . 20. The Priests miserable end . The Jews conspiracy against the Truth . Lib. 2. ch . 23. Lib. 2. ch . 25. Notes for div A38744-e10510 Lib. 3. Chap. 14. Euse. Lib. 3. Chap. 14. The same Epistle or another of Clemens is extant in Holland , and I hear in English. Lib. 3. Chap. 20. Of Mat. Of John. Euse. l. 3. Chap. 21. Of Luke . lib. 3. chap. 22. chap. 26. lib. 3. chap. 28. lib. 3. chap. 29. How long the Church was said to remain as a pure Virgin . When Error begun to take rooting in the Church l. 3. c. 30. What the Christians refused to do , and what they did . Euseb. lib. 3. ch . 32. Ignatius Epistle to the Church Chap 35. Notes for div A38744-e12410 Lib. 4. ch . 6. Lib. 4. ch . 7. Christians ●…andered . lib 4 ch . 8 ▪ How wrongfully the Christians were Executed . lib. 2. c. 23. The Accusers were so well to appear at the Bar as the accused . Mark what justice and Eqtity . lib. 4. c. 13. The desire of the Christians . The Christians were not to be Molested nor Accused . l. 4. 6. 15. 〈◊〉 . 15. A warning to forward Spirits . A Temptation and Provocation . Polycarpus was provoked to lye and swear , but would do neither . Nota. Lib. 4. ch . 16. T is folly to speak evil of that one knrweth not . Lib. 4. ch . 17. Christiani ty brought Chastity . Impatiency Wisdom . Submission Truth giveth boldness . Nota. Lucius's godly zeal against Injustice . Lib. 4. ch . 18. The Jews Spite against Christianity which was accounted Heresie . Prophecy then not ceased . Lib. 4. ch . 21. Hereticks . False Christs and false Prophets were entered then too among the Christians . Many sects among the Iews . Lib. 4. ch . 22. The Christians relieved the Brethren . Some corrupted the Scriptures . Lib. 4. Chap. 25. The Christians were made a prey upon , yet innocent . Nota. lib. 4. ch . 27. Notes for div A38744-e15150 Lib. 5. Chap. 1. The Epistle of the Frenchmen unto the Churces of Asia and Phrygia . Extraordinary Sufferings . Of the Love that was among the suffering Christians . Slanders falsty raised against the Christians . Their familiar acquaintance were offended at them . Cruel torment . A wonderful thing if true . The Saints cast into dark and deep Dungeons . They were comforted of the Lord when destitute of mans Aid . Recantation availed not . The difference betwixt the faithful & unfaithful Terrible cruelty . A s●…d time . The Christian Martyrs would not swear . The Martyrs were not be buried . The Christians upbraided . Christian Religion termed new and strange . Chap 3. The Spirits of the Christians were subject one to another . Ch. 8. Of the Evangelists . Concerning the Scriptures . Chap. 14. False Prophets were entered . A deceitful Spirit . Saints did no homage False Prophets are not persecuted to death . First Inventer of Bribes . Gives hire to the preachers of his doctrine . Bribes becometh not prophets . False prophets covetous . Note . Chap. 19. A cruel Law against the Christian●… Chap. 23. A division among the Christians when they apostatized . Their Opinions concerning fasting . Notes for div A38744-e18040 Chap. 2. Nota. Origen sold his Philosophy books . Chap. 4. Basilides compassion Basilides would not swear . Chap. 13. Note . why Mark wrote . Why Iohn wrote . Chap. 19. Demetrius answered . Chap. 40. A Martyr stoned . Heathen Cruelty . Proclamation a-against Christians A young Sufferer . Souldiers compassion . Chap. 41. Souldiers Zeal . Chap. 42. Ch. 44. Notes for div A38744-e19980 Chap. 1. Twotkings put to his choice . His Fall. Psal. 50. He was guilty . The Serpent's subtilty . It is sasd Origen gelded himself . Chap. 9. Chap. 6. Cruel inhumanity . Nota. Chap. 7. Dionysius and others banished . Heathens converted . Chap. 7. Christians Sufferings . Nota. Chap. 2. The Emperors Edict . Chap. 13. Chap. 19. Who licensed Bishops &c. to preach . Notes for div A38744-e22000 Chap. 1. Christians honoured . Note . Chap. 3. Cruel Proclamation . Chap. 6. Prisons filled with Christians Chap. 14. Note . Chap. 15. Ch 16 , 17 18. Judgment on a Tyrant Chap. 22. Chap. 1. Chap. 27. A new Persecution . Sacrifised young and old . Cruelty to Heathen●… Courage of the Christians . Notes for div A38744-e23630 Chap. 2. Chap. 2. An Edict in behalf of the Christians Liberty granted . A Judgment upon this Persecution . Notes for div A38744-e24170 Liberty of conscience granted . A Synod called . Chap. 6. Chap. 7. Chap. 8. Notes for div A38744-e25120 Gen. 6. 5. 12 , 13. Gen. 37. Exod. 1. 12 , 14. Ier. 37. John 18. 31. Acts 24. Acts 6. Acts 8. Acts 13. 50. Chap. 14. Chap. 17. Who are Christians Psal. 51. 16 , 17. Who are Antichristians . Tit. 1. 16. Baron . 66 num . 1. Origen Lib. 13. Christians . now vilified as formerly . Baron . An. 164. Num. 2. Euseb. l. 4. c. 16. Christians no●… are in the same mind as formerly . Baron . An. 100. Num 2. Tertul. 30. pag. 127. The antient Christians would not go to any Ceremonies . Heathnish inventions . Euseb. l. 6. ch . 4. The Heathens pleasures were not the Christians The Honour of the Gods decayed . How some fell from the Faith , in the time of Tryal . Tertul. Apol. pa. 19. Prisons fill'd with Christians Socra . 1. l. ch . 2. How evils crep in amongst the Chrstians . Luke 18. 8. Socrat. l. 3 c. 2. thap . 11. chap. 12 How the Wickedness of Officers was Tollerated . How the Priests help themselves with the Quirks of Logick . Socrat. li. 1. c. 5. Christ nor his Apostles the Author of Logick . Socra . Lib. 1. Ch. 3. A porsecuting Bishop set up . The Christians defend not themselves . The calamity of the Faithful . Socra . lib. 4. ch . 19. The cruelty of false Christians The Emperobrs Hipocrysie . Socra . lib. 4. ch . 29. Ruffin lib. 11. ch . 8. The courage of a Woman . Bar. An. 1050. Num. 1. Bar. An. 1116. Num. 6. Bar. An. 1145. Num. 3. Anno. 1148. Num. 11. The Popes Cruelty . Bar. An. 11 78. Num. 3 , 4. How the false Christians behaved themselves after they had got the power in their hands . Acts 21. 28. A cruel Preelamation of the Emperours Calvin's Apostasie . How Luther and his Adherents were reviled And what Spirit they were of . Protestants degeneration . Notes for div A38744-e34050 Acts 15. Acts 21. Synop. D - D. Acad . L●…id Disp. 49. Thes. 70. 71. Nota. 'T is the Lord's work to Establish his people in peace , and not the work of Synods . Good advise for England Notes for div A38744-e37520 Tertull. Parallel . Tertull. Nota. Parallel . Tertull , Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . Pertull . Parallel . Nota. Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Parallel . The name Quaker now the object of hatred , as the name Christian hath been . Tertull. Nota. Parallel . Tertull. Parallel . The name of a Christian procured hatred as the name of a Quaker doth now . Tertull. Note . Parallel . Tertull. Parallel . Tertull. Parallel . Tertull. Note . Parallel . Tertull. What order there was among the Christians , concerning their Collections . Parallel . How gifts alure Priests to Preach . Tertull. Parallel . Notes for div A38744-e40060 Matth. 11. 21. 
A96610	----	The bloody tenent yet more bloody: by Mr Cottons endevour to wash it white in the blood of the lambe; of whose precious blood, spilt in the blood of his servants; and of the blood of millions spilt in fromer and later wars for conscience sake, that most bloody tenent of presecution for cause of conscience, upon a second tryal, is found now more apparently and more notoriously guilty. In this rejoynder to Mr Cotton, are principally I. The nature of persecution, II. The power of the civill sword in spirituals examined; III. The Parliaments permission of dissenting consciences justified. Also (as a testimony to Mr Clarks narrative) is added a letter to Mr Endicot governor of the Massachusets in N.E. By R. Williams of Providence in New-England. Williams, Roger, 1604?-1683. 1652 Approx. 1162 KB of XML-encoded text transcribed from 190 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A96610 Wing W2760 Thomason E661_6 ESTC R206778 99865884 99865884 118137 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96610) Transcribed from: (Early English Books Online ; image set 118137) Images scanned from microfilm: (Thomason Tracts ; 101:E661[6]) The bloody tenent yet more bloody: by Mr Cottons endevour to wash it white in the blood of the lambe; of whose precious blood, spilt in the blood of his servants; and of the blood of millions spilt in fromer and later wars for conscience sake, that most bloody tenent of presecution for cause of conscience, upon a second tryal, is found now more apparently and more notoriously guilty. In this rejoynder to Mr Cotton, are principally I. The nature of persecution, II. The power of the civill sword in spirituals examined; III. The Parliaments permission of dissenting consciences justified. Also (as a testimony to Mr Clarks narrative) is added a letter to Mr Endicot governor of the Massachusets in N.E. By R. Williams of Providence in New-England. Williams, Roger, 1604?-1683. [40], 320, [16] p. Printed for Giles Calvert, and are to be sold at the black-spread-Eagle at the West-end of Pauls, London : 1652. The sentences labeled 'I.' and 'II.' are enclosed by a right bracket with the word 'examined' on the left side of the bracket. The sentence labeled 'III.' is also enclosed by a right bracket with the word 'justified.' on the right side of the bracket. A reply to Cotton, John. The bloudy tenent, washed. 1647. The final 8 leaves are a table of contents. Annotation on Thomason copy: "Aprill. 28". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Cotton, John, 1584-1652. -- Bloudy tenent, washed. Dissenters, Religious -- England -- Early works to 1800. Persecution -- Early works to 1800. New England -- Church history -- 17th century. Great Britain -- Church history -- 17th century. 2007-03 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 Jonathan Blaney Sampled and proofread 2007-04 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE BLOODY TENENT YET More Bloody : BY Mr Cottons endevour to wash it white in the BLOOD of the LAMBE ; Of whose precious Blood , spilt in the Blood of his Servants ; and Of the blood of Millions spilt in former and later Wars for Conscience sake , THAT Most Bloody Tenent of Persecution for cause of Conscience , upon a second Tryal , is found now more apparently and more notoriously guilty . In this Rejoynder to Mr Cotton , are principally I. The Nature of Persecution , Examined ; II. The Power of the Civill Sword in Spirituals Examined ; III. The Parliaments permission of Dissenting Consciences Justified . Also ( as a Testimony to Mr Clarks Narrative ) is added a Letter to Mr Endicet Governor of the Massachusets in N. E. By R. WILLIAMS of Providence in New-England . London , Printed for Giles Calvert , and are to be sold at the black-spread-Eagle at the West-end of Pauls , 1652. TO THE MOST HONORABLE THE PARLIAMENT OF THE Common-wealth of ENGLAND . Most Noble Senators , ONE of the greatest Spirits , and as active as later times have yeelded , Charles the fifth , tired out with Affairs of State , resigns up all , and sits down to end his dayes in quiet Contemplation . I doubt not but many of your Honorable Heads have felt the thorny Crown ( of these late years troubles ) so sharp , so weighty , that your tired Spirits would joyfully embrace , if not ( with Charles the fifth ) a totall Cessation , yet like some faithfull tired Judge , ( after so long and troublesome a Tearm ) at least some breathing short Vacation . Although I dare not ( as to Englands peace and safety ) admit desires of your Totall . Cessation , or long vacation : yet common Gratitude for such incomparable labours , expences , hazards , &c. from whence the God of heaven hath vouchsafed such rare and incomparable preservations , deliverances , enjoyments , &c. I say common gratitude cannot onely wish you heartily & pray for earnestly your eternal Rest , and most joyfull Harvest in the Heavens , but also , all the possible breathing hours , and cool retired shades of Contemplation and self-enjoyment amidst the scorching Travels of so many vexing and tedious Actions . You cannot ( ever renowned Patriots ) but like some grave Commanders of Fleets and Armies , who have brought their Ships and followers through tempestuous st●rms and bloody fights , to joyful Rest and Harbours ! You cannot but look back with Admirings , with Praisings , with Resolvings to cast you Crowns , and Heads , and Hearts , and Hands , ( for the remaining Minutes of the short Candle of your life ) at his Feet , in whose most High and most gracious Hands have all your Breaths and wayes been . In the review of the multitude of your Actings and Sufferings , your Battells and Victories , Dangers ▪ and Deliverances , you cannot , ( no man can ) but observe and see ( a naked ) ▪ Arm from Heaven fighting for you , but most especially since the times and houres you gratified the most High Eternall King of Kings ( now more then ever Englands King ) with these two famous Subsidies ( if I may in humble Reverence so call them . ) The first , of Mercy and Moderation to the poor oppressed Consciences of the English Nation , amidst the throng of which he graciously will , yea he hath acknowledged , that some of his own dear Children ( the Sonnes and Daughters of the God of Heaven ) have been relieved and succoured by you . The second your high and impartiall drawing of the Sword of Justice upon the great and highest offendors : Since which two wonderfull Subsidies , the most wilfully blind must be forced to see the glorious Goings of the God of Heaven with your Councels and Armies , and the discharge of his holy promise in honouring you , who have so highly , ( in so rare and unparalleld Travels and Hazards ) honored him . Concerning the first of these Subsidies , I was humbly bold some few yeares since , to present you with a Conference between Peace and Truth , touching a most bloudy Murtherous Malefactor , the bloody Tenent of Persecution for cause of Conscience : ( a notorious and common Pyrate , that takes and robbs , that fires and sinkes the ( Spirituall Shipps and Vessels ) the Consciences of all men , of all sorts , of all Religions and Perswasions whatsoever . It hath pleased Master Cotton , ( a Man incomparably too worthy for such a service ) to attempt the washing of this bloody Tenent , ( as hee speakes ) in the blood of the Lamb CHRIST JESUS ( though one part of the Conference , to wit , the Examination of a N. English Modell of Church and Civill Power , he leaveth to the washing of some other of the N. English Ministers , the Authors of that Modell , of whose washings as yet I have not heard of : ) This present discourse presents your Honours with the second part of the Conference between Peace and Truth , and hath examined Mr. Cottons Reply and washings . I summe up the multitude of my Thoughts touching your Honours Consideration of this point , in these three most humble Petitions . First , I most humbly and earnestly beseech your Honours to mind the Difference between State Necessity of Freedome to different Consciences , and the Equity and Piety of such a Freedome . State Policie and Necessity of Affairs drew from great Constantine ( with his Colleague Licinius ) that famous Edict of Freedome to all mens Consciences , whom yet afterward he persecuted : But a Successor of his ( of late years ) Maximilian the second , comes neerer the Life of the Businesse , when he conscientiously profest in a solemne Speech to the Bishop of Olmuts in Bohemia , There is no sin ordinarily greater against God , said he , then to use violence against the Consciences of men . Your Honours will find ( if the Father of Spirits please to spare you time and Spirits , to mind this Cause and Controversie , that all violence to Conscience turns upon these two Hinges . First , of Restraining from that worshipping of a God or Gods , which the Consciences of men in their respective worships ( all the world over ) believes to be true . Secondly , of Constraining to the practising or countenancing of that whereof their Consciences are not perswaded . In the practice of both these , the Histories of our own Nation will tell us ( besides the forraigne ) how sharp and zealous the strongest Swords of England have ever us'd to be . And yet of the practice of both , what a Propheticall passage of our late troubles and King , did the foresaid Maximilian expresse to Henry the third of France , ( in his passage from Poland to France to claim the French Crown ) to this effect , Sir , remember that when men think to get Heaven by using violence to the Consciences of men , they oftentimes lose that which they might peaceably have kept on Earth . Some have said that worldly policie perswaded , as well as State-necessity compelled the States of Holland to a prudent permission of different Consciences . And that the said State-Policie perswaded some Dutch to wish that England might not tolerate , least a permission of Conscience in England should break down the Bridge and Passage into their parts of Freedome in causes of Conscience . Those prudent and prosperous States have gone far ( though driven by Spanish persecution ) to it ) in taking off the yoak from the necks of Dutch & English , French yea , Popish & Jewish consciences . For all which ( though but Mercy , though but Justice and humanity to fellow mankind ) he that runs may read the truth of Gods never failing Promises , Blessed are the Mercifull for they shall obtain Mercy . Their own Chronicles tell us of a wonderfull walk of the God of Heaven between three of their most eminent Towns or Cities , First Stafore was the wondrous Wealthy City , their golden Citie , til a proud wealthy , Merchants widow , caused a whole ships loading of wheat ( which her ship brought home and she despised ) to be thrown over into the Harbour , which ( with other Accidents of water and weather , Gods most righteous providences ) so choak'd up the Haven , that Vessels of Burthen durst never frequent that Citie ( by this occasion ) most wondrously impoverish'd ) since . From Stafore God carries all the Shipping and wealth to Enchuysin , whose Zealous , over-zealous and furious Clergie provoke the Civil Magistrates to persecute dissenting , non conforming consciences : Amongst the rest 't is rare ( if ever ) that the most glorious Son of God himself escapes . From Enchuysin therefore ( a Den of persecuting Lyons , and mountain of Leopards ) the persecuted fled to Amsterdam , a poor fishing Town , yet harborous and favourable to the flying , though dissenting consciences : This confluence of the persecuted , by Gods most gracious coming with them , drew Boats , drew Trade , drew Shipping , and that so mightily in so short a time , that Shipping , Trading , wealth , Greatnesse , Honour ( almost to astonishment in the Eyes of all Europe , and the world ) have appeared to fall as out of Heaven in a Crown or Garland upon the head of that poor Fisher-Town . O ye the prime of English men and English worthies , whose sences have so oft perceived the everlasting Arms of the Invincible and Eternal King , when your Ships Hold hath been full with water , yea with Blood , when storms without , fires and mutinies within , whence he hath beaten upon some Rocky Hearts and passages , as if she would have staved and split into a thousand pieces ; yet this so neer stav'd , so neer fired , so neer split , foundred , sinking Nation , hath the God of Heaven ( by your most valiant and carefull hands ) brought safe to Peace her Harbour ! Why now should any duty possible be impossible ? yea , why not impossibilities possible ? Why should your English Seas contend with a neighbour Dutchman for the motion of a piece of Silk , &c ▪ and not ten thousand fold much more your English Spirits with theirs for the Crown of that State-piety and Wisdome which may make your faces more to shine , not only with a common lustre after a Dutch Presisident , but ( if it be the holy will of God , and I humbly hope it may be ) with a glory far transcending all your fairest neighbours Copies . The States of Holland having smarted deeply , and paid so dearly for the purchase of their freedomes , reach to the neighbour Nations and the world , a tast of such their dainties . And yet ( with due reverence to so wise a State , and with due thankfulnesse for mercy and relief to many poor oppressed Consciences ) I say their Piety nor Policie could ever yet reach so far , nor could they in all their School of Warre ( as their Countries have been call'd , learn that one poor Lesson of setting absolutely the consciences of all men free . 'T is true , they vouchsafed to the Papists and Arminians the liberty ( as I may so speak ) of the prison , and sometimes to go abroad ( as I may say ) with a Keeper , &c. But why should not such a parliament as England never had , ( and who knows whether ever will the like ) why should not the piety and policie of such Statesmen out shoot and teach their Neighbours , by framing a safe communication of freedome of Conscience in worship , even to them to whom with good security of Civill peace ) it is as due as to any other Consciences or Worshippers in the World ) the Papists and Arminians themselves . Of the Piety and Policie of such a freedom I have discoursed more largely in the answering of some Objections of Mr. Cotton in Chapter 59. of this Book : and proved that such a freedom of the Conscience of each member of the Commonweal , and such a Commonweal as Englands now is , especially , cannot in all probability prove so dangerous and prejudiciall as many do imagine and discourse , but contrarily many wayes prove beneficiall , and marvellously advantageous . Your Honors know what bloody bickerings and bloodsheds have been in later times in Germany , in the Low-Countries , in France , in England , in Polonia , in Hungaria , Bohemia , Transilvania , &c. about the Freedome of mens Consciences and Worship ? The God of Heaven may also please graciously to remember you , that it hath been the fatall errour of all Reformers that England or other States have seen , to doe as the Portugals did in the East-Indies , who pull'd down the Images of the Pagans whom they conquered , and set up their own Images of Portugall in their stead and places . It is agreed on all hands that subscribe to one GOD , that his worship is but one , and that all besides that one true GOD , are idols , and all worship beside his own ( but one ) are Images : And you know the fiery jealousie of the Eternall will not ever endure an Image ( though never so fair ) his Rivall : Hence in the many former Changes of estates , and State-worships ( by Gods just and jealous permission ) the childrens work hath been to tumble down their fathers buildings . Nor can your most prudent Heads , and potent Hands possibly erect that Fabrick , which the next Age ( it may be the next Parliament ) may not tumble down . And yet so may the God of Heaven so please to guide you in the high matters that concern the worship of God , and the Consciences of men , that ( what ever be the present or future consequences ) your own Consciences may reap the joyfull harvest of their present and eternall Requiems . The Pope , the Turk , the King of Spain , the Emperour , and the rest of Persecutors , build among the Eagles , and the Starres , yet while they practice violence to the Souls of Men , and make their Swords of Steele Corrivals with the two-edged Spirituall Sword of the Sonne of GOD : the Basis of their Highest Pillars , the Foundation of their glorious Palaces , are but Drosse and Rottennesse . And however in our poore Arithmeticke , their Kingdomes Number seem great , yet in the onely wise account of the Eternall , their Ages are but Minutes , and their short Periods are neer accomplished ; for herein the Maxime is most true ( in the matters of Religion and Consciences of men , especially : ) the violent motion must break . But Light from the Father of Lights hath shined on your eyes : Mercy from the Father of Mercies hath softned your breasts , to be tender of the tenderest part of Man , his Conscience : for indeed there is no true Reason of Policy or Piety ( as this Discourse discovereth ) why that man that will subscribe ( and give assurance for honest meaning ) to that most prudent Act of Civill Engagement , ( what ever his Conscience be ) should be depriv'd and rob'd of the liberty of it , in Spirituall and Religious matters . I have ( I fear ) been long in my first Petition , my second shall be brief , is this . I most humbly and earnestly beseech your Honours in all the straits and difficulties which yet you are to passe ( concerning this great point of mens Consciences , or other high affairs ) steere carefuly off from one sunk Rock , on which so many gallant Vessels have miscarried . This Rock lies deeper then others , and seldom hath appeared but at some Dead-low water , when the most high Judge of the whole world reckons with Men or States ; in low condititions and debasements . I humbly beg from God the gracious continuance of his mighty Angels guard about your sitting , to preserve your Honours from the flames of Wars abroad , and from such flames at home : from Risings , from Tumults , from Mutini●s , from Pistols , from Stabs , from Powder-plots , from Poyson , &c. but above all , from your own Wisdome and Policies in straits and difficulties . The holy History tells , that on this Rock ( in a State strait ) strook the great Statist Jeroboam , to the ruine of himself and his posterity . On this Rock split that famous and zealous Reformer Jehu . This pluckt the Crown from Sauls high head , when his own wisdome in straits made him presumtuous about the worship of God. This pluckt off the Crown , and pluck out the eyes of Zedekiah , when in a strait he trusted not in God , as Solomon speaks , but leaned to his own understanding for his safety . To which purpose my third Petition is , that in the midst of so many great Negotiations of Justice , of Mercy to the Bodies and Estates , or Spirits & Consciences of so many thousands and ten thousand , you forget not to deal justly , & to shew mercy to your selves : Oh how lamentable and dreadful wil it prove , if after all your high Employments ( as the State-Agents & Factors for the Commonweal ! ) if in the midst of all your cares and fears , and tossings about the Souls and Consciences and salvations of others , your own most dear and pretious selves make an eternal shipwrack ? Your Honors know , that although men have chosen and cull'd you out as wise and noble , yet God hath not chosen ( if Paul say true ) many wise and noble to eternall life and blessednesse . Who can love and honor you , and not cry to the God of Heaven for you , and to your selves for your selves : Be not so busie about the Earthly estate , no nor the Heavenly estate of others , as to forget to make sure your own vocation and election , & to work out your own salvation with fear and trembling . Oh let not this bold cry offend , and though offend , yet let it throughly awake your noble spirits to know your dangers & hindrances ( more then other mens ) from a world of distractions from without , from pride & self-confidence from within , from the flatteries of such who ( hoping for rewards & morsels from you ) proclaim abroad ( that you may hear it ) O blessed Christian Magistrates , Christian Kings & Queens , Christian States , Christian Parliaments , Christian Armies , so lulling your pretious souls into an eternall sleep . I need not remember your Honours of that most wonderful summa totalis of all the castings up of Solomons choice particulars ( his wisdom , works , riches , peace and pleasures , ) Vanity and vexation of spirit . I need not remember you of that wonderfull Confession of Philip the 2 nd of Spain ( neer his last ) to his successor and son Philip the 3rd , to this effect : I have had and expended ( about the time of these 30 years ) 594. millions of Treasure , and yet gained nothing for my self but heart sorrow , and vexation of Spirit . Your own observant eyes and ears ( in the late most wonderfull changes and tossings of all affairs and things ) cannot but read a thousand Lectures to your most serious midnight and morning Thoughts of the most certain uncertainties of Friends , Treasures , Revenues , Armies , Forts , Magazines , Castles , Ships and Navies , Crowns and Lives . Why then should your renowned wisdom & prudence excel the folly of others as much as light excelleth darkness , in searching of the root and causes of matters , in fore-seeing Events and Consequences , in raising Monies and Armies , in choosing Agents , in framing Laws , in managing great affairs at home & abroad , in discovering plots , in preventing dangers , & finall overthrows by sure retreats , &c. If yet , alas , that wisdome make not out a saving discovery of the most holy and only wise , the Alpha & Omega , the first of causes and last of Ends ( in whose hand is all your breath and ways : ) in raising spiritual supplies against your spiritually devouring adversaries , in discovering their methods , designes , deceits , in preventing that ( that ) fatall overthrow , and eternall defeat ( remediless , hopeless ) where the worm never dies , and the fire never goes out ? O why should your renowned valors so glory in the conquest of Cities , Castles , Ships & Armies , if your selves are led capti●e in the spiritual chains of lusts & passions , a more lamentable , and more to be deplored object , then the poorest slaves in the Spanish and Turkish Gallies . What shall avail your admired diligence and activity in managing & quick dispatching so many and so high affairs , by day and night , catching hold of all occasions , redeeming all oportunities , improving all advantages , if you lose the fair Gales , and oreslip and sleep away the pretious and inestimable seasons and calls , and knocks and offers of your own eternal Mercies ? What boots your exemplary and impartiall justice on so many and so high Delinquents , if your own bosomes are found traiterous to the State of Heaven , rebellious to the King , to the God of spirits , and if in that most high Court of Justice from Gods most dreadful tribunal you hear that thunder ( which oh that you may never hear ) ●o ye cursed , &c. 'T is true your mercies have been eminent to the poor , to the opressed , to the captive , to the maimed , to the wounded , to the fatherless , widows , &c. But will you now be cruel to your selves , incompassionate to your own bowels , insensible of your own wounds and miseries ? O search and see , and be perswaded of your infinite want of Crummes falling from your Table of Mercy ! of the infinite price and value of the wine & oyl of the mercifull ( though despised Samaritan ) to ease and supple , to cleanse and heale your broken Hearts and wounded Spirits . The flames of your zeal for the God of Israel ( as that famous Iehu said ) have been so bright , and mounted so high against two mighty Factions of the Kings and Queens ( the Prelats & the Popes ) that those flames have not only dazled and amazed all British eys ( the English & the Scotch ) but or'e the Seas , and or'e the Alps , and or'e the Pirenean mountains , and Romes own 7 hils haue flown & fild all Protestant and Popish ears , and hearts , and tongues , with either admiration & exulting , or furious rage and indignation ! Yet what avails these glorious flames , and furious whirling of your zealous Chariots , if yet they are but Jehu's ? If Sathan the God of this world possesse the Throne of Pride and Ostentation in your bosoms ( Come see my zeal which I have for the God of Israel ) yea though you should go on where Jehu left , and shoot home where he fell short , yet what avails it that the God of Israel be in Iehu's mouth , when God-selfe , God-honour , &c. fill his breast & heart ? What gains he by the slaughter of Princes , Priests and Gods , when Israel it self is but an Apostate state from the true worship of the God of Israel , and Iehu himself ( according to the purity of Gods word and ordinances at Ierusalem ) reformed not so much as his own priv●t heart & censcience ? Alas , what solid joy ( most zealous Worthies ) shall a Crown of leaves ( a temporal reward , Iehu's wages ) bring to your Noble Heads & Breasts , if you heare not at last that saving Call to all humble and selfe-denying Followers of Jesus Come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the world . Your admired publick patience so wonderfully assaulted , so wonderfully loaden with such mightie Trials from Mans , from Gods hand , with such mighty Losses , mighty Defeats , mighty Labours & Hazards , mighty Reproaches , &c. I say your unwearied Patience hath stood ( like some mighty Rock , or Anvill ) invincible : Yet who can stile this Patince , or State-policie ! if your private Howses and Breasts swell and swarm with rebellious Passions , Impatiences , Revenges ! If in the furnaces of your own private afflictions , and in the powrings out and changes of the most High upon you , your Drosse and Lees of unmortified , unsanctified Spirits remain uncleansed ! if you most humbly kisse not the Rods of the most High chastising you by sicknesses , by lesses , and other trialls , humbly thankfull , and longing to declare the Spirits of true Children , truly desiring more and more to partake of his Divine Nature and Holinesse ? Yea , what avails the Crown of your enduring Constancy , that have rid out so long a storm , held out so long a siege , not fainted in such tedious Travels , Labours , Oppositions , Treacheries , Discouragements , but gloriously cast Anchor in the Port of Patience ; if yet your personall Righteousness passe away as the morning dew melted with the warme beams of victorious and prosperous Success ? If your own professions of Christ Jesus prove but a fading colour , and not died in the right Grain of the pretious blood of the Son of God ? Your Honours well remember , that the main point of Luthers Reformation , ( and before him of the Hussites in Germany and Bohemia , and before them of the Wicklevists in England , and before them of the Waldenses in France , consisted chiefly about Repentance and Faith in the blood of Christ : That the main Contentions of Calvin , and since him of the most Reformers , have turn'd upon the hinge of the Form of the Church , and the Administrations thereof , the lamentable though pretious Fuell of those fires of strife among the wisest , holiest , and learnedst of the Followers of Christ Jesus in these times . You know the Lord Jesus prophesied , That many false Christs should arise , and the Scriptures more then once give the title of Christ to the Ghurch ; whence it is evident , That every severall Modell , Platform , and profession of a Church , is the profession of a various and different Christ . Your Honours also know he spake most true ( being Truth it Selfe ) that said , That which is most highly esteemed amongst men , is abomination in the sight of God , Luke 16. Hence , such may the glorious profession of Christs or Churches be , as may ravish the eyes and hearts of men , and from which the jealous eys of the true Lord Jesus turn away as from the false and counterfeit with indignation . Beside the Counterfeit in holy Scripture , how famous was the Pageant of that counterfeit King of England , which so haunted with long vexations one of the wisest of Englands Kings ( Henry the seventh ? ) How wonderfully ( even to astonishment ) did the imposture of Richard Duke of York ( proclaiming Henry an usurper and ●alse . ) I say , how wonderfully did that monstrous imposture take , that not onely Foraigners where that Counterfeit most kept ( the Arch-Duke , the King of France , the King of Scots , the King of Romanes , the Irish Nation , &c. ) were deceived with that feigned King , but also so many gallant men of our own Nation , even to the wisest and highest ( as that famous Stanley Lord Chamberlain , the Preserver and R●iser of King Henry himselfe ) lamentably lost their Heads and Lives about that pretended King ? Now counterfeit Spirituall delusions of false and counterfeit Christs , as they are deeper and stronger , so they find more easie possession of the Ears and Souls of men , so wofully prepared by naturall self-deceivings . On six principall Pillars or * Foundations ( saith the holy Spirit , Heb. 6. 6. ) is built the fabrick of of true Christianity : On Repentance , on Faith , on Baptismes , on laying on of Hands , on the Resurrection , and the Eternall Judgement . Concerning the two middle ones of these there are and have been mighty and lamentable differences among the Scholars of Jesus , who yet agree in the other foure , of Repentance and Faith , the Resurrection and Eternall Judgement . Whatsoever your Honours apprehensions are of the foure last , I beseech you ( as you love your lives to Eternity ) make sure of the two first , and ply ( with Sails and Oars ) day and nights , and give not rest to your souls till you have anchored in some blessed assurance , that although you find not satisfaction in the many frames of Churches pretending ; yet that you have saved ( as once you know a wise and honorable personage said ) the Bird in your Bosome : and that those your very eyes which have seen so much of Christ Jesus , and so many wonderfull changes , and have been rotten awhile in their holes ( in Death ) shall joyfully possesse , and fill their holes again , and be gloriously blessed with the sight of a Redeemer , when these Heavens and this Earth shal passe away . For which humbly and uncessantly prayes Your Honours most unworthy , yet unfainedly devoted , Roger Williams . Your Honours ( wanting time to read much ) may please to view in a few minutes the Portraicture and Map of the whole Bloody Tenent in the latter end of the last Chapt. Chap. 79. To the several Respective General Courts , especially that of the Massachusets in N. ENGLAND . Honored and beloved Friends and Countreymen , WHile You sit drie on your safe American Shoars ( by Gods most gracious Providence ) and have beheld the dolefull tossings of so many of Europs Nations , yea of our dearest Mother , aged England , in a Sea of Tears and Bloud , I am humbly bold to present your Eyes and Hearts with this ( not unseasonable ) discourse of Bloud , of the Bloudy Tenents of Persecution , Oppression , and Violence , in the Cause and matters of Conscience and Religion . It is a Second Conference of Peace and Truth , an Examination of the worthily honoured and beloved Mr. Cottons Reply to a former Conference and Treatise of this Subject . And although it concern all Nations , which have persecuted and shed the Bloud of Jesus , the Bloudie Roman Empire , with all the Savage Lyons thereof , Emperours and Popes , the bloudie Monarchies of Spain and France , and the rest of Europs Kingdoms and States ( which under their several Vizards and Preteness of Service to God , have in so many thousands of his Servants , Murthered so many thousand times over , his dear Son ) yea although it concern that Bloudie Turkish Monarchy , and all the Nations of the World who practise violence to the Conscience of any Christian , or Antichristians , Jews or Pagans ; yet it concerns your selves ( with all due respect otherwise be it spoken ) in some more eminent degrees : Partly , as so many of yours of chief note ( beside Mr. Cotton ) are engaged in it ; partly as N. England ( in respect of Spiritual and Civil State ) professeth to draw nearer to Christ Jesus then other States and Churches , and partly as N. England is believed to hold and practise such a Bloudie Doctrine , notwithstanding Mr Cottons Vails and Pretences of not persecuting men for conscience , but punishing them only for sinning against conscience ! and of but so and so , not persecuting , but punishing Hereticks , Blasphemers , Idolators , Seducers , &c. It is Mr. Cottons great mistake and forgetfulnesse , to charge me with a publick examination of his privat Letter to me ; whereas in Truth , there never passed such Letters between himself and me about this Subject ; as he alledgeth : But the Prisoners Arguments against Persecution , with Mr. Cottons Answer thereunto ( which I examined ) I say these were unexpectedly , and solemnly sent to me , as no privat thing , with earnest desire of my consideration or Animadversions on them . These Agitations between Mr. Cotton and others , so sent unto me , as also the Model of Church and Civil Power by Gods Providence coming to hand , I say they seem'd to me to be of too too Publick a nature : And in which my soul not only heard the dolefull cry of the souls under the Altar to the Lord for Vengeance , but their earnest sollicitations , yea and the command of the Lord Jesus for Vindication of their blouds and lives spilt and destroyed , by this Bloudie Tenent , though under never so Fair and Glorious Shewes and Colours . The most holy and allseeing knowes how bitterly I resent the least difference with Mr. Cotton , yea with the least of the followers of Jesus , of what conscience or worship soever : How mournfully I remember this stroak ( as I believe ) on Mr. Cottons eye , and the eyes of so many of Gods precious children and servants , in these and other parts ; that those eyes so peircing and heavenly ( in other holy and precious Truths of God ) should yet be so over-clouded and bloudshotten in this : I grieve I must contest , and maintain this contestation with ( in other respects ) so dearly beloved and so worthy Adversaries . And yet why mention I or respect I man that is but Grass , and the children of men that must die , whose Brains , Eyes and Tongues ( even the holyest and the highest ) must shortly sink and rot in their skuls and holes . Without remembring therefore who my Adversarie is , nor all the Wormwood and the Gall so frequently in Mr. Cottons Reply against me ; I fully and only level with an upright and single eye ( the Lord Jesus graciously assisting ) against that fowl and monstrous bloudie Tenent and Doctrin , which hath so slily ( like the old Serpent the Author of it ) crept under the shade and shelter of Mr. Cottons Patronage and Protection . My end is to discover and proclaim the crying and horrible guilt of the bloudie Doctrin , as one of the most Seditious , Destructive , Blasphemous , and Bloudiest in any or in all the Nations of the World , notwithstanding the many fine Vails , Pretences and Colours of not persecuting Christ Jesus , but Hereticks , not Gods Truth or Servants , but Blasphemers , Seducers : not Persecuting men for their Conscience , but for sinning against their Conscience , &c. My end is to perswade Gods Judah ( especially ) to wash their hands from Bloud , to cleanse their hearts and wayes from such Vnchristian practices , toward all that is man , capable of a Religion and a Conscience , but most of all toward Christ Jesus , who cries out ( as he did to Saul ) in the sufferings of the least of his Servants : Old England , Old England , New England , New England , King , King , Parliaments , Parliaments , General Courts , General Courts , Presbyterians , Presbyterians , Independents , Independents , &c. Why persecute you me ? It is hard for you to kick against the Pricks . My end is to prepare the Servants and Witnesses of Jesus ( what Truth soever of his they testifie ) for that great and general and most dreadfull slaughter of the witnesses , which I cannot but humbly fear , and almost believe , is near approaching , and will be Vshered in , provoak'd and hastned by the preud security , worldly pomp , fleshly confidence , and bloudy violences of Gods own children , wofully exercised each against other , and so rendred wofully ripe for such an Vniversal and dreadfull Storm and Tempest ! My end and scope is to put a Christian barr , and just and merciful Spoaks in the wheels of such zealous reforming Jehues , who ( under the Vizard and Name of Baals Priests ) may possibly be induced to account it good service unto God , to kill and burn his precious Servants . My end is , that the greatest Sons of Bloud ( the Papists ) may know , when ever ( as the Saints in Queen Maries days confessed ) when ever it shall please the jealous God for the sins of his Saints to turn the Wheels of his most deep and holy Providences , and to give the Power to the Paw of the Beast , against his Saints and Truths , for their last dreadfull slaughter ( as Daniel and John do clearly seem to tell us ) I say those Sons of Bloud , the bloudie Papists , may know , that their bloudy Doctrin of persecution , was disclaimed by some , whom they call Sectaries : That equall and impartiall favour was pleaded to the Catholicks , as wel as to their own or other mens Souls and Consciences : And that if that great Whore shall yet proceed not only to drink the wine of their carnal Jollitie , in the Bowles of the holy Ordinances of Christs Temple and Sanctuary ; but also to drink more drunk in the bloud of his Saints and witnesses ! This Testimony may stand as a Character of Bloud , fixed by the hand of Gods eternal Truth and Peace , upon the Gates of their bloudie Courts , and upon the forehead of their bloudie Judges , who ( under what pretence soever ) hunt and persecute the Souls and Consciences of any Child of God or Man. My truly honoured and beloved Countrimen , vouchsafe me I beseech you that humane and Christian Libertie to say , that I fear your Spirits are lock'd up in a double prison from any serious Audience to ought of mine presented to you . The first of Prejudice against such and such a person . The second of Conscience , against such and such a matter ; and that while my Conscience or another mans saith , Let me be Heretick , Blasphemer , Idolater , Seducer , with Christ Jesus , with his Apostles , Saints and Witnesses : Let me ( for his sake ) bear Frowns , Censures , and Persecutions , from men so dear , so excellent , so holy ! Your Consciences plead for equall Libertie of opposing in your way , all such erroneous or wandring Consciences . For answer , It is but Humanity , it is but Christianity to exercise meeknesse and moderation to all men : It is humane and Christian Wisdom to listen to a serious Alarm against a Common Enemy : Prove the Alarm false , it may be but troublesome : Prove it true , it may be Destruction to have despised it . As the wounds of a Lover are better then the Kisses of an Enemy : So saith the same Spirit , an open Rebuke is better then secret Love. But yet your Consciences ( as all mens ) must be satisfied , I have therefore in all these Agitations humbly presented ( amongst others ) two Foundamental Hints or Considerations . First that the People ( the Original of all free Power and Government ) are not invested with Power from Christ Jesus , to rule his Wife or Church , to keep it pure , to punish Opposites by force of Armes , &c. Secondly , that the Pattern of the National Church of Israel , was a None-such , unimitable by any Civil State , in all or any of the Nations of the World beside : In this latter hint I insisted more largely in my former Considerations upon Church and Civil Power in N. E. unto which Mr. Cotton replyed not ( and of any other Replyes of any ( to whom Mr. Cotton refers it ) do I yet not know of . ) I Add , it is a glorious Character of every true Disciple or Scholler of Christ Jesus , to be never too old to learn. It is the Command of Christ Jesus to his Schollars , to try all things : And Libertie of trying what a Friend , yea what an ( esteemed ) Enemie presents , hath ever ( in point of Christianity ) proved one especiall means of attaining to the truth of Christ . For I dare confidently appeal to the consciences of Gods most knowing servants , if that observation be not true , to wit , that it hath been the common way of the Father of Lights , to inclose the Light of his holy Truths , in dark and obscure , yea and ordinarily in forbidden Books , persons and Meetings , by Sathan stiled Conventicles . New English Voyages , have taught most of our Old English spirits , how to put due prices upon the most common and ordinary undervalued mercies ; how precious with some hath been a little water ? how dainty with others a piece of bread : How welcome to some the poorest howsing ? Yea the very Land and Earth , after long and tedious passages ? There is one commoditie for the sake of which most of Gods children in N. England have run their mighty hazards ; a commoditie marvellously scarce in former times ( though in some late years by Gods most gracious and mighty hand more plentifull ) in our native Countrey : It is a Libertie of searching after Gods most holy mind and pleasure . Out of this most precious and invaluable Jewel , if you suffer Sathan ( that grand thief and cheater to bereave you , and that it shall be a crime , humbly and peaceably to question even Lawes and Statutes , or what ever is even publickly taught and delivered , you will most certainly find your selves after all your long Run ( like that little Frenchman who kill'd the Duke of Guise , and was taken next morning neare the place from whence he had fled upon a swift horse all night ) I say you will most certainly find your selves , but where you were , enslav'd and captivated in the Chains of those Popish Darknesses , [ to wit , Ignorance is the mother of Devotion , and we must believe as the Church believes , &c. ] Remember therefore ( O ye the Cream and Flower of English Plantations in America ) what a black and direfull a cole it was with which it pleased the Spirit of God in Habacuck , to brand the Assirian Monarchie , to wit [ a Bitter and hastie Nation ] but in the spirit of meeknesse , in the meeknesse of wisdom , be pleased to remember that possible it is for Gods visible , only people in the world to have very foul and bloudie hands , full of Bloud ( Isa . 1. ) ! To build up Zion and Jerusalem ( that is , to erect the Visible Church and Kingdom of God ) with Bloud ( Mic. 3. ) and with Iniquitie , That the Heads and Judges of Gods People , may judge for a reward ( and the deceitfull heart of man graspeth at rewards more then of one sort ) that the Priests and Prophets thereof may teach and Prophesie ( and it may be frequently and excellently , but yet for ) an hire and for money ; And that yet their consciences may lean upon Jehovah , and they may say with confidence , is not the Lord amongst us ? None evil shall come unto us ; &c. O remember that your Gifts are rare , your Professions of Religion ( in such way ) rare , your Persecutions and hidings from the storms abroad , rare and wonderfull : So in proportion your Transgressions , estate and publicksins cannot but be of a rare and extraordinary Guilt : Nor will New England's sorrowes ( when sins are ripe and full ) be other then the Dregs of Germanie's , of Ireland's , of England's , and of Scotland's Tears and Calamities . Amongst the crying sins of our own or other sinfull Nations : those two are ever amongst the lowdest , to wit , Invented Devotions to the God of Heaven . Secondly , Violence and Oppression on the Sons of men ( especially ( if his sons ) for dissenting , and against both these , and that the impartial and dreadfull hand of the most holy and Jealous God ( a consuming fire ) tear and burn not up at last the Roots of these Plantations , but graciously discovering the Plants which are not his , he may graciously fructifie and cause to flourish what his Right hand will own : I say this is the humble and unfeigned desire and cry ( at the Throne of Grace ) of your so long despised Out-cast : ROGER WILLIAMS . To the Merciful and Compassinate READER . WHile the unmercifull Priests and Levits turn away their cruel Eyes and Feet from their poor wounded neighbours ( the oppressed for matters of Religion and Worship ) it will be no ingratefull act to present thy tender heart and Ear ( Compassionate Samaritane ) with the dolefull cry of the Souls under the Altar [ How long Lord before thou avenge our bloud on them that dwell upon the Earth ] and to pray thy mournfull view of the Akeldemae's and fields of Blood , where thousands and ten thousand times ten thousands of the pretious Saints ( Servants and Witnesses of Jesus ) lie slaughtered in their bloudie Gore , in all Ages and in all Nations , where the Trumpet of the Son of God hath sounded : Here and there among these slaughtered heaps of Saints lie ( thin and rare ) the slaughtered Carkasses of some poor Arrians or Papists , or other poor deluding and deluded souls : This seeming colour of Impartiall Justice serves ( wofully ) that murtherous enemy of all Mankind for a Stale or Covert under which his bloudie Game goes on , of persecuting ( or hunting ) the harmless Deer , the children of the living God. For the sake then of the dear Saints and Followers of Jesus , for his holy sake and Truth , for the holy name and Truth of the most holy Father of Lights , the God of it , thy compassionate eye is here presented with a Second Conference and view of Mr. Cottons Reply , and artificial bloudie washing of the Bloudie Tenent . The Battel about any Truth of God in Christ , is fought and managed by that most high and glorious Michael the Arch-Angel and Son of God , attended with all his Holy Angels , the Messengers and Witnesses of his Truth on the one side : On the other side by that great red Dragon , whose bloudie Followers , Devils and men of all sorts and Nations , but especially the Roman bloudie Emperor , and Roman Popes ( with Lyon-like Furie , and Fox-like craft ) have suck'd the Bloud and broke the Bones , and devoured the Flesh of so many hundred thousand , thousands of the King of Kings his spiritual Hinds and Roes in this their bloudie hunting : So that aptly ( I had almost said Prophetically ) wrote one of their own Roman Poets of the lamentable condition of the harmlesse Deer above other Creatures : Dente tuetur Aper , defendunt , Cornua Taurum , Imbelles Damae quid nisi Praeda sumus ? 'T is a lamentable and cruel sight to see the sons of one poor man and woman , ( all the Globe of the world over ( like Babels builders ) so vastly disagreeing about a God and his Worship . 'T is lamentable to see these one Mans sons Murthered and Massacred ( in mutual slaughters ) as for other pretended Causes : So this especially of Conscience and Religion . 'T is yet more lamentable and never enough to be lamented , that while the Sons of Men do but their kind ! the Sons of God , the sons of the God of Place , the Lillies , Doves and Spouses of Jesus should thus discord and jart about this Christ their hope ! that ( like the very Turks and Persians contending about their Mahomet his Successors ) the Children of God should tear out each others Throats about the last Will and Testament of the Son of God their elder brother : That Ephraim should be against Manasseh , and Manasseh against Ephraim , and both against Judah ; yet all sons of one , and professors of one God of Israel : But oh the low and shallow comprehensions of the sons of men , who as a Rotten thing ( saith Job ) consumeth ▪ Oh the depths of the Councels and workings of the most High , most Holy , and only wise , outshooting all the Generations of men , who heat and know no more then Jonathans Lad , Is not the Arrow beyond thee ? &c. His holy Wisdom hath an heavenly Reason ( to touch a little upon this sorrowfull string ) of that bloudie Device and Sale of innocent Joseph by his own Brethren , the sons of one Israel and God. He knowes why so holy a Leader of such a miraculous People ( as I may truly call them ) why Aaron ( I say ) was so left to the horrible , ungratefull , and outragious importunities of this ( then the only ) People of God , as to frame a Beastly worship , and to turn the most glorious and dreadfull Godhead into the similitude of a Beast that ea●eth grasse . He knowes why the Israel of God ) Rebels , as Moses passionately called them ) should so often grieve the holy Spirit of God with their murmurings , and be so near to dash out the brains of their most faithfull Leaders . He knowes why two Parts or Angles of that Heavenly Triangle ( Moses , Aaron , and Miriam so neer in Earthly and Heavenly Relations ) I say why that rare Pair , Aaron and Miriam should yet envie and mutiny against their so dear a Brother , and so meek and heavenly a Ruler , Moses . His heavenly wisdom hath a reason of that wonderfull Shrinking of an Army of 32 thousand Israelits , into one poor 300 left behind , and found only fit for Gods battels against the Midianits . A reason why those two famous Champions , Samson and David should find so great discouragement to their fighting of Gods Battels , the men of Judah basely binding Samson , and the chief of Davids own Brethren flying in his face with open Railings . A reason of that all most utter consumption of one whole Tribe of Israels 12. by the furious flames of the Zeal and Indignation of the eleven . These things happened not by chance , but as the Apostle speaks in Types ( in curious and wonderfull figures ) so that his holy wisdom knowes : why Israel must be so weary of Samuel and himself , and ( like the Nations of the World ) must have a King to be their Champion and fight their Battels : Why Saul this desired King , the King of Gods own choice and Israels , why yet he must hunt an innocent David , as a Flea in the bosom , or a Partridg on the mountains , until he hath slain himself to set the Crown on Davids head . A reason of that long continued Faction of so many Tribes against this Davids Crown , and that Israel ( so importunate , so impatient for a King ) should now powre out each others blood about a Successor , whether a David , or ( the son of Persecution , Saul ) Ishbosheth . A reason ( when David wears both Crowns in one , and hath all that a most gracious God could espie out fit for David to receive , that yet he wants a wife that had so many , and rather then a Davids sinfull Desires and Whordomes shall want a Covering , the blood of Vriah ( that is fire or zeal of God ) shall die and make up one to cover them . O the Depths of the Councels of the holy one of Israel why ( there being but 12 Tribes in all ) 10 Tribes of his own people should tear away from 2 , and after many Captivities of the one and the other , both the one and the other now are scattered from each other upon the face of the Earth , and as yet no certain Tidings what 's befaln to the 10 Tribes of the Israel of God. He knowes why to leave an upright perfect Asa●'s heart to such folly and wrath , as to lay a Faithfull Prophet ( admonishing him from God ) by the heels . Yea , why the Followers of the meek Lamb of God , should burn in such Vnchristian Flames , as to call for fire from Heaven to consume the contemners and despis●rs of their Lord and Master , who quencheth the fire of their rash zeal with this mild Check , You know not of what Spirit you are of . Why such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Bitternesse as the Word is ) should rise between two Turtle Doves , Paul and Barrabas , and that about their most laborious and most dangerous Ministeries . Why one cries Paul , another Apollo , another Caphas , another Christ , even in the first established Churches . This holy Plot , this heavenly designe of the most holy and only wise God , thus to permit the contentions and divisions of his own Servants , as it displaies Himself only Perfect and Excellent , and all ( the best of ) men in all Ages , but farthing-candles , yea smoaking Firebrands : As it brightly proves the admirable consent and Angelical Harmony of the holy Scripture , relating Histories , and in those Histories infolding Prophesies , fulfill'd before mens daily view thousands of years after : As it makes us see our spiritual Povertie and Beggary , and infinit need of Mercy and Grace , and Peace from Heaven , and drives us to continual Prayers and cries , for mercifull supplies from thence ! As it disrelisheth this present sweetest life , yea the very life of Spiritual Love , in the Communion of the Saints of God themselves , if compared with the most pure and spiritual and absolute Joyes and Life approaching . So doth this heavenly Councel of the most High , aboundantly stop the mouths of all malicious , who ( although they delight to scratch their Athenian Itch of hearing Novelties , new things , Newes , yet ) stumble they at this stumbling-block of Novelties , new Churches , new Ministers , new Discipline , new Baptism , new Light : The ancient of days ( say they ) the God of Peace and Love cannot be in such Divisions : The old Bishops were better , the old Popes themselves more tollerable . But this is but the barking of malice against Gods holyness which his true servants desire to partake of ! Against Gods Truth , which his servants must contend for , ( yea though it be one against another ) against Gods Councels who hath so laid his holy project , that what he now sets out in a clear Light and fairer Print , is the very same ( had we inlightned eyes to see it ( with the old edition of former times , more dark and rude in Ceremonies , Types , and figures . I cannot but foresee variety of divers Passions and Affections , in a Variety of Beholders of this present Controversie : Some will please themselves and their curiosities in the Noveltie of such discourses : some will rejoice to see the light appear , and yet mourn in the lamentable differences of such who profess the same God and Christ about it : Some will be angry and cry out of Blasphemy against their Gods , their Bellies , and their Titles , &c. Some will fear disturbances of the Civil , and some of the Spiritual peace and Christianity : Yet some will truely desire , to search and know the will of God , humbly desirous to do it on earth , as the Angels doe it in heaven . The Courteous Reader may please to see , that in the first Conference of Peace and Truth , there was Discust , a Modell of New English Church and Civill Power , which Mr. Cotton in his Reply waved and referred to others of the New English Elders to Reply unto , which whether they have so done as yet I have not heard : Together with Mr. Cottons Reply to the Bloudy Tenent , there was also added a Reply of Mr. Cotton to an Answer of his Letter : The Examination of this Reply I desired , and intended should have been here presented ; But the streights of time ( being constantly drunk up by necessary Labours for bread for many depending on me , the discharge of Engagements , and wanting helps of transcribing ) I say the streights of time were such , that the Examination of that Reply could not together with this , be fitted for Publick view , though with the Lords assistance will not delay to follow : Touching Mr. Cotton I present two words : First for his Person , Secondly for his Work. For his Person , although I rejoyce that since it pleased God to lay a Command on my Conscience to come in as his poor Witnesse in this great Cause : I say I rejoice it hath pleased him to appoint so able , and excellent , and Conscionable an Instrument to bolt out the Truth to the bran : So I can humbly say it in his holy presence , it is my constant heaviness and souls grief as to differ from any fearing God ; so much more ten thousand times from Mr : Cotton , whom I have ever desired and still desire highly to esteem , and dearly to respect , for so great a portion of mercy and grace vouchsafed unto him , and so many Truths of Christ Iesus maintained by him . And therefore ( notwithstanding that some ( of no common Judgement and respect to him , have said , that he wrote his washing of the Bloudie Tenent in Bloud against Christ Iesus , and Gall against me , yet ) if upon so slippery and narrow a passage I have slpit ( notwithstanding my constant resolution to the contrary ) into any Tearm or Expression unbeseeming his Person , or the Matter ( the cause of the most high in hand considered ) I humbly crave pardon of God , and Mr. Cotton also . Secondly concerning his Work , I call to mind a speech of one of eminent Note in N. England ( observing a disposition in men for one man to deifie another , and that some of no small note had said they could hardly believe that God would suffer Mr. Cotton to err ) the Speech was this [ I fear that God may leave Mr. Cotton to some great error , that men may see he is a man ] &c. But concerning his Work , the observant Reader will soon discover , that whatever Mr. Cottons Stand is , yet he most weakly provides himself of very strange Reserves , and Retreats : to point with the finger at 2 or 3 most frequent and remarkable . First when he seems to be overwhelmed with the lamentable and doleful cries of the Souls under the Altar , crying out for Vengeance on their Persecutors that dwell upon the Earth ! He often retreats , and professeth to hold no such Doctrin of persecuting the Saints , no nor of any for cause of Conscience , nor that the Magistrate should draw forth his Sword in matters of Religion . When it is urged that through this whole Book he Persecutes or Hunts ( by name ) the Idolater , the Blasphemer , the Heretick , the Seducer , and that to Death or Banishment : and amongst other Expressions useth this for one [ If there be stones in the streets , the Magistrate need not run for a Sword to the Smiths shop , nor to the Ropier for an Halter to punish Hereticks , &c. ] Mr. Cotton retreats into the Land of Israel , and calls up Moses and his Laws against Idolaters , Blasphemers , Seducers , &c : When he is Challenged ( and that by his own frequent confession in his Book ) for producing the Pattern of a National Church when he stands only for a Congregationall ! for producing that national church of Israel , so miraculous , so typical , as a Copie or Samplar for the Nations and Peoples of the World ( who have no such miraculous and Typicall respect upon them ) Mr. Cotton retreats to Moral Equity , that the Seducer and he that kills a Soul should die . When it is urged that Christ Iesus at his so long typed out coming , abolished those National shadowes , and erected his Spiritual Kingdom of Israel , appinted Spiritual Officers , Punishments , &c. and that those Scriptures , Tit. 3 ▪ against the Hereticks ; and Rev. 2. against Baalam and Iezabel prove only a spiritual death and cutting off from Christ Jesus his holy land of life and peace , his church & kingdom . Mr. Cotton retreats and confesseth Christs Kingdom is spiritual , not national , but congregational , and that those Scriptures hold forth a Spiritual cutting off , and he so produceth them to prove the heretick so to be cut off , alledging that the question was put in general tearms , that he knew not what Persecution should be intended , and that an unjust excommunication is as sore a persecution as an unjust banishment . When he is urged with the nature of the consciences ( even of all men to God or Gods in their worships , he professeth that he is wronged , & that he doth not hold that any man should be persecuted for his conscience , but for sinning against his conscience . When al the consciences in the world cry out against him for setting up the civil power & officers , and Courts of civil Iustice , to judg of the conviction of mens souls and consciences ! Mr. Cotton retreats to his last refuge , and saith that although this be the duty of all the Magistrates in the world , yet not any of them must meddle to punish in Religion , untill they be informed which is ( upon the point ) untill he is sure they will draw their swords for his Conscience , Church , &c. against all other as heretical , blasphemous . The monstrous Partiality of such suspending , &c. of hanging up all the Magistrates in the world , ( except a few of his own perswasion ) and that from so principall and main a part of their Office , and that so many thousands in the Nations of the world all the world over , and that constantly and perpetually all their dayes . If it please the most jealous and righteous God to hide it ( I say the monstrousnesse of such a Suspension ) from Mr. Cottons eyes , yet thousand and ten thousands will behold and wonder at it . But ( fearing to exceed in discourse at dore ) let every mercifull and compassionate Reader freely enter in , and search the in most Rooms and Closets : If thou truly love the Truth and Peace , thou art too neer of kin to the Prince of Peace and Truth it self , long to escape the Hunters . If the fourty two moneths of the Beasts reign , and the two hundred and threescore dayes of the prophesie of the Witnesses of Jesus in Sackcloth be expired : yet I fear the three dayes and a halfe of the greatest slaughter of the Witnesses is not over : Yet fear not what must be suffered , although the Devill cast ( not onely some , but ) all Christs Witnesses into Prison : yea , although he murther and fling out the Karkasses of the Saints to shame and injury , yet the mighty Spirit of God will raise them on their feet again , and into heavenly glory , out of this shame shall they ascend in the sight of their bloody enemies . How many and how various are the Disputings , &c. about what should be this three dayes and a halfes calamity ? How many hope this storm is over ? how many fear it is now a breeding ? Yet why should we fear so short a draught ( though ) of a bitter Cup , when tempered by the gracious hand of an Heavenly Father , begun by so dear an Elder Brother , so sweet a Saviour ? The Revelations of John , and the Revelations of Gods wonderfull Providences , seem to proclaim wonderfull and dreadfull Discoveries of the Son of God approaching . And it is as sure as that there is a Lord Jesus Christ , that God will subdue all his enemies , that he will shortly break ( and make all his followers tread on ) the proudest Necks born up this day in the world , even the grandest Seigniories of the Turkish and Popish Empires , the two so mighty opposers of the Son of God. And it is not improbable , both their ruines and downfall must be from some top and pinacle of glorious prosperity and furious outrage against their ( Antichristian and Christian ) enemies . The chiefest European enemies of the All devouring Turk ( though all that bear the name of Christ are his enemies ) are more especially the Pope , the Emperour , the King of Spain and the Venetians , by whom Christ Jesus ( probably ) will dash that mighty Empire into pieces , as he seems to have prophesied of old by his servant Daniel : yet probably , as I said before , this downfall must be from some more eminent height of Turkish bloody pride and glory , which that blasphemous and bloody Monarchy shall immediatly before attain unto . The sorest enemies of the Roman Popes , are the witnesses of the Truths of Jesus , whom he hath not left himself without , during the 42 moneths of the reign of this mighty and dreadfull Beast . Against these blessed followers of the Lamb must ( probably ) the rage of this bloody Beast rise high in that his great slaughter of them and triumph three days and an half over them , ( Rev. 11. ) and this not long before his own eternall downfall . Many have been the Interpretations of that prophesie , and some late Applications of the witnesses and Time to particular persons and Times of late . But ( with all due respect to the Apprehensions of any studious of the truth of Jesus ) I conceive the matter is of a more generall consideration . For in all that world over that wondred after the Beast , hath Christ Jesus raised up a Generation or kind of Witnesses bearing testimony against him . This witnesse ( more or lesse ) to the severall Truths of Jesus , he hath been pleased to maintain , before and since Luthers time , especially : The finishing of the Testimony must ( probably ) be generall , not only in England , but in the rest of the Protestant Nations ; which finishing of the witnesse ( probably ) wil consist in the matters of the purity of his worship , and the Government of the Lord Jesus in his own holy Appointments and Institutions . The slaughter of these witnesses must also ( probably ) be generall , and in the three dayes and half triumph over them generall : upon which follows that most glorious and generall rising of the witnesses unto their glory promised , Rev. 11. I confess in this plea for freedom to all Consciences in matters ( meerly ) of worship , I have impartially pleaded for the freedom of the consciences of the Papists themselves , the greatest enemies and persecutors ( in Europe ) of the Saints and Truths of Jesus : Yet I have pleaded for no more then is their due and right , and ( what ever else shall be the Consequent ) it shall stand for a monument and testimony against them , and be an aggravation of their former , present , or future cruelties against Christ Jesus the Head , and all that uprightly love him , his true Disciples and Followers . It is true , I have not satisfaction in the clear discovery of those holy Prophesies & Periods set down and prefixed by the holy Spirit in Daniel , John , &c. concerning the Kingdom of Christ Jesus : Yet two things I professe in the holy presence of God , Angels and Men. First , my humble Desires and Resolution ( the Lord assisting ) to contend for the true and visible worship of the true and living God , according to the Institution and Appointment of the last will and Testament of Christ Jesus . 2. I beleeve and profess , that such persons , such Churches are got neerest to Christ Jesus , on whose forehead are written these blessed characters of the true Lord Jesus Christ ; First , content with a poor and low condition in worldly things . 2. An holy cleansing from the filthines of false worships and worldly conversations . 3. An humble and constant endeavour to attain ( in their simplicity & purity ) to the Ordinances and appointments of Christ Iesus . 4. Are so far from smiting , killing , and wounding the Opposites of their profession and worship , that they resolve themselves patiently to bear and carry the Cross and Gallows of their Lord and Master , and patiently to suffer with him . In the number of such his poor servants who as unfeignedly desire ( notwithstanding my plea against Persecutors and Persecution ) I say as unfeignedly desire to suffer as cheerfully with Christ Iesus , as gloriously to reign with him , desires to be , Thine unfeigned , though unworthiest of all the Followers of IESUS . Roger Williams . The Bloody Tenent yet more Bloody , By Master Cottons attempting to wash it with the Blood of the Lambe . Examination of CHAP. I. Truth . BLest be the God of truth and peace ( sweet peace ) that once againe , we finde a corner and a few hours to entertaine our sweet embraces and discourses about that Bloody Tenent of Persecution for cause of conscience . Peace . It is indeed Jehovah's work , and it is marvellous in our eyes , that ' midst this worlds combustions , such a corner and such hours are found . Truth . Dear friends , the longer absent , meet the sweeter ; and have cause to spend each minute to his praise , who wonders works , and this not the least , that we two see each others face at all in these tempestuous dayes and vale of tears . How harshly were our last conferrings entertained by some ? How were our selves suspected , and traduced for counterfeits ; and our pious and peaceable Meditations , cruelly condemned to the devouring flames ? Truth . That ever was our portion , ever since the earthen pots arose against their glorious Potter ; and no better lot we must expect , while the time doth last that is determined . Peace . Mean while t is yet our lamentation , that so many of our darlings , whom we have tendred as our eyes , have both in Print and Pulpit , cried out against us ; and amongst the rest , one of thy dearest eldest children , ( too too worthy to be ) the defender of the Bloody Tenent of Persecution . Truth . Our love shall cover his shame and nakedness ; and our wisdoms pity his heavy labour , Blackamore-washings , and so great expence of precious time and spirit , in labouring to wash this so deeply bloody , and Blackamore - Tenent , in the blood of the Lamb of God. Peace . So parents and true friends love and pity theirs , though sick , though froward and distracted ; and let our Bowels yearne over him , who teares out ours : who knows but once before he sleep his last , in the pit of rottenness , he may awake and give glory to the God of peace and truth , of patience and long suffering ; whose thoughts , whose wayes , whose love , whose pity hath no bounds , nor limits , toward them whom he hath loved before the worlds foundation . O let these blessed buds , of hope and sweet desires ( dear Truth ) put forth in pious fruits of renewed endeavors , and let me once againe prefer my suit for your impartial weighing of what replies , objections , pleadings , he hath brought against us . Truth . For the God of Peace , for the Prince of Peace his sake , yea for his servants sake , for Zions sake , I will not be silent , and know ( at last ) I shall prevaile to scatter and dispell the mists and fogs , that for a while arise to cloud and choak us . Peace . First , then , what cause should move this so able a defendant to leap over all our first addresses both to the high Court of Parliament , and to every Reader ? and what may be conjectured , why himself directs a word to neither in this controversie ? Truth . I desire my Rejoynder may be as full of love as truth ; yet some say Master Cotton is wise , and knows in what door the wind blows of late ; he is not ignorant what sad complaints in letters , printings , conferences , so many of Gods people ( and of his own conscience and judgement of Independency ) have poured forth against New Englands persecuting , &c. He knows what Bars New Englands bloody Tenent and practice may put to his brethrens just desires and suits for moderation and toleration , to non-conforming consciences . T is true , his conscience , and the credit of his way , compels his reply , but the times advise him , with as little noise as may be , and it seems with no great willingness , that that high and searching house of Englands Parliament should search and scan his Meditations . Peace . Well , if the name of God were truely called upon them and ( as his title intimateth ) the great controversies of these present times are herein handled ; If all that is here presented , be truly practised ; and he desire to buy and sell by one measure and to be no otherwaies measured unto , then he measureth unto others : why should not that renowned Court be more particularly and expresly attended with so high and needful examinations ? But now enough of that , I long to see that weighed , which is presented , take up those holy weights of thine , which may faithfully discover how light or ponderous each parcel is in Gods most holy presence . Master Cotton first complaines against the publishing of his private letter , with an Answer thereunto : he faulteth the discusser for punishing his conscience , against the discussers own Tenent of liberty of conscience , for breach of rule , in first publishing to the world before private admonition , and telling the Church . Truth . How justly may I begin with the defenders own conclusion of this first Chapter ! He that setteth forth of his way in the first entrance of his journey , no marvel if he wander all the day after . For , First , the discusser never wrote any such letter to Master Cotton , as Master Cotton so often affirms , and mentioneth throughout his Book . The like mistake he fals into , in some other passages , which shall be gently toucht at , and passed by , as the failing of memory . Peace . It is often seen , that small matters in the first steps and entrance of a business , prove ominous ; and although love bids us lay the blame on memory : yet since Nil sine providentia & Deus est maximus in minimis , and not a Sparow nor a Haire fals without him ; methinks such a stumble in the threshold should have one sad consideration in Master Cottons brest , so long as he resides in the chamber of this discourse . Truth . To my knowledge there was no such letter or intercourse passed between Master Cotton and the discusser ; but what I have heard , is This ▪ One Master Hall of Roxbury , presented the prisoners Arguments against persecution to Master Cotton , who gave this present controverted Answer ; with the which Master Hall not being satisfied , he sends them unto the discusser , who never saw the said Hall , nor those Arguments in writing ; ( though he well remember that he saw them in print some yeers since ) and apprehending no other , but that Master Cottons Answer was as publike , as Master Cottons profession and practice of the same Tenent was and is , what breach of rule can Master Cotton say it was , to answer that in the streets which Master Cotton proclaimeth on the House top ? Peace . But grant it had been a private letter , and the discourse and the opinion private : yet why doth he charge the discusser with breach of rule , in not using orderly wayes of Admonition , and telling the Church , when Master Cotton himself in this Book blames the discusser for disclaiming Communion with their Church , and they also ( after he was driven by banishment from civil habitation amongst them ) had sent forth a bull of excommunication against him in his absence . Such practise the Lord Jesus and his first Apostles or Messengers never taught , nor any that are truely their successors ever will. But to end this Chapter , in the last place , why doth Master Cotton complaine of the loss of the liberty of his conscience , and of the punishing of his conscience , by the publishing of his letter ; aggravating it , because the discusser pleads for liberty of conscience ? Is he indeed on the Lord Jesus mind for the sparing mens bodies , and present life , for their souls and eternal lives sake ? Doth he indeed plead for liberty of conscience ? Let the following discourse , and this present passage manifest how tender he is of his own conscience , and of the liberty of it ; But how censorious and senseless of the pangs and agonies of other mens conscience and spirits , and sorrows ? As if his alone were the Apple of his eye , but Theirs like the brawny hoofs of the roaring Bulls of Bashan . Peace . Complaines Master Cotton of persecution for such dealing against him ? I never heard that disputing , discoursing and examining mens Tenents or Doctrines by the word of God , was ( in proper English acceptation of the word ) persecution for conscience : well had it been for New England , that no servant of God , nor witness of Christ Jesus , could justly take up no other complaint against New England for other kinds of persecution : surely the voice of Christ Jesus to Paul ; Saul , Saul , why persecutest thou me ? was for another kind of persecution . Truth . Deare Peace if the Bishops of Old England or new had never stirred up the Civil Magistrate to any other suppressing of mens consciences , nor no other persecuting , then discussing , disputing &c. they should never have needed to have been charged so publikely in the face of the world , with the bloody Tenent of persecution for cause of conscience . Examination of CHAP. II. Peace . IN this Chapter Master Cotton much complaines , that he is charged in the Title to maintaine persecution for cause of conscience , and professeth , That he would have none be punished for conscience , unless his errour be fundamental , or seditiously ; or turbulenly promoted , and that after due conviction of conscience , and that it may appear he is not punished for his conscience , but for sinning against his conscience . Truth . Persecution for conscience , is in plaine English , hunting for conscience ; and Master Cotton being a son of wine ( as the Jews speak in their Proverb ) is loth to be counted a son of vinegar , and therefore would avoid the word persecuting or hunting ( as something too wilde and fierce an expression , more sutable to the bloody sons of vinegar and gall the Roman Emperors , Popes and Bishops ) and he much desires to have the word persecuting changed for the word punishing , a tearm more proper to true Justice . But is not this the guise and profession of all that ever persecuted or hunted men for their Religion and conscience ? are not all histories and experiences full of the pathetical speeches of persecutors to this purpose ? You will say you are persecuted for your conscience , you plead conscience ; Thou art a heretick the devil hath deceived thee , thy conscience is deluded , &c. And 2. Whether such punishing as Master Cotton assigneth to that threefold degree of heretical wickedness , chap. 5. to wit. To hold a fundamental error , To persist therein after conviction , and lastly , To seduce others thereunto , Or these five summed up ( page 186 of his book ) subverters of the Christian Faith , persisters therein after conviction , blasphemers , idolaters , seducers ; I say , such a punishing which he affirmes to be death and killing , will not amount to make up a persecution for cause of conscience let the Spanish Inquisitions be an instance , who when they torture and rack , and kill and burn for such crimes , yet varnish they and guild all over with the painted Title of Gods Glory , holy zeal , just punishment of hereticks , blasphemers , &c. Peace . But Master Cotton blameth , that he should be charged with the Doctrine of persecution by consequence . Truth . Let his whole book , and the prosecuting of this controversie be judge , whether it be only drawn from consequences , and not express Tearms . And for the washing of this bloody Tenent in the blood of the Lambe , Time hath and will discover that such a Blackamore cannot be washed in the blood of Christ himself , without Repentance ; for they that washed their robes in the blood of the Lamb ( Revelations the 7. ) were true penitents : untill therefore that persecutors repent of this bloody Doctrine and practice , they must hear ( as the men of Judah did ) the prophet Isaiahs thunder , Isa . 1. Your hands are defiled with blood ; wash you , make you clean . &c. Examination of CHAP. III. Peace . BUt what knot in a Bulrush is that , which Master Cotton observes the discusser findes in his first distinction of persecution for cause of conscience ? Truth . For the matter upon the point , they both agree , as Master Cotton hath penned himself , that persecution for cause of conscience , is not onely when a man is punished for professing such Doctrines and Worships , as he believes to be of God , but also when he is punished for renouncing such Doctrine , and not practising such Worships , which he believes are not of God , &c. All the difference is this that the discusser saith . This should have been expressed in the distinction ; Master Cotton saith , it was implied , and therefore the observing of the not expressing of it , was but a knot in a Bulrush . Peace . T is wofully true , that the peace of the Saints , and the peace of the world , hath been lamentably , broake and distracted , in punishing or persecuting of men , but especially the Saints , upon both these grounds : but yet the records of time and experience will tell us , that since the Apostasie from the truth of Jesus , the rising of Antichrist , and the setting up of many State - Religions , the forest and frequentest punishing or hunting of the children of God hath been ( as in the case of Nebuchadnezzars Image ) for not bowing down to the State-Images , for not coming to Church , for not obeying the Laws , for withstanding the Kings , o● Queens , or Parliaments proceedings . Truth . Your observation is most serious and seasonable , and your complaint as true as lamentable : for since all States and Governments of the world ( which lies in wickedness ) set up their State or Commonweal-Religions , Nebuchadnezzars golden Images , and Jeroboams golden Calves ( the types of the State-Worships of after Ages ) whereby others are made to sin and bow down to their seeming glorious worships ; and since the dissenters , refusers , non-conformers , non-covenanters ( the witnesses of God against such abominations ) are but few ; and what positive worship they hold or practice ( commonly ) is most retired , and flying into private corners by reason of the violence of the persecution ; they are hence , soonest in all places of their abode , and more speedily and immediately called for and sought out , in the several Parish-towns where they live to bow down to the common-Image , the beastly and Calvish inventions of the Ieroboams of this perishing world ; and for refusing to subscribe , to conforme , to come to Church , to do as their neighbours , for being wiser then their Teachers , their Fathers , their Magistrates , the Country , the Parliament , the Kingdome ( and sometimes the whole world , in their Oecumenical , or worldly Councels ) they are thus punished and hunted for their conscience , for Gods , for Jesus sake ; which is a point Master Cotton will say ( if the blood of his dear Redeemer split in the blood of his servants , kindly affect him ) of greater weight then knots in bulrushes . Examination of CHAP. IV. Peace . IN the second distinction ( to wit , of fundamentals , without right belief whereof , a man cannot be saved ) Master Cotton upon the point confesseth it was a just reproof , and saith , that he meant only of the first sort of foundations , that concern salvation , and not of those that concerne the foundation of the Church , and Christian Religion . Truth . It is strange that Master Cotton should so distinguish of foundations , when the holy Scripture attributes salvation to those foundations of the Church , and the order of it : The Lord added to the Church such as should be saved , and the like figure whereunto Baptisme now saveth us ; and concerning the resurrection that we are saved by hope , Rom. 8. Besides , are not those first foundations , which he saith concerne salvation , foundations also of the Christian Religion ? If not of the Christian , then I demand of what Religion are they foundations ? Peace . It cannot therefore be denyed , but that his distinction of fundamentals , was most dangerous , tending directly to condemne the generation of the righteous , who have been generally for many generations ignorant of the Christian way of worship . But what say you to this reply , touching how far the New English ( implicite ) Parishes compare and partake with those of old ? Truth . How far those Churches cannot be cleered from not comming out from the Parish-worship , from being themselves ( implicitely ) Parish-Churches ( notwithstanding their Fig-leaves , &c. ) and from being persecutors of such as endeavour to cover their nakedness with better clothing , will appear , with Christs assistance , in the examination of his reply to the Answer of his Letter . Examination of CHAP. V. Peace . THe discourse of this chapter is larger and more controversial , and therefore ( dear Truth ) requires your most serious and deeper examination of it . Master Cotton here distinguisheth worship into true and false , and infers , that if true worship , fellowship with God is held ; but if false , fellowship with God is lost . And whereas he was thereupon minded by the discusser to have lived in a false Ministery in England , and to have practised the false worship of the Common Prayer , he labours to clear both , and in particular he saith , It is not truly said , that the Spirit of God maketh the Ministery one of the foundations of the Christian religion , ( Heb. 6. ) For it is ( saith he ) only a foundation of Christian order , not of faith or religion : and he adds , The Apostle puts an express difference between faith and order , Col. 2. 5. What can be said thereunto ? Truth . 1. Alas , what buildings can weak souls expect from such Master-builders , when Master Cotton is so confounded about the very foundations ? In the former Chapter , he distinguisheth between foundations that concern salvation , and those that concern the the Church and Christian religion : here he distinguisheth between those of Christian order , and those of Faith , or Christian religion . In the former , he opposeth faith against religion and order ; here he opposeth faith and religion to order . Grant his memory ( in so short a turn ) failed him , yet doubtless his mistakes about the foundation of Christian religion , are most gross and inexcusable . Truth . 2. I finde no such distinction in the Testament of Christ Jesus , between the Christian order , and the Christian religion ; as if the order of the Church of God ( I might say , the Church it self , and the Ministery of it ) were no part of the Christian religion . It is true , Coloss . 2. speaks of faith and order , but yet denies not the Christian Church , and the order of it , to be any part of the Christian religion . It is true , that sometimes faith implies the particular grace of believing , and yet sometimes it is put for the whole Christian religion ( as Jude 1. contend for the faith once delivered ) so that if Master Cotton confesseth the Ministery of the Word ( Heb. 6. ) to be a foundation of Christian or Church-order , he cannot deny it to be a foundation of the Christian religion or worship reduced to those two , of Faith and Order . Peace . What answer you to his saying , It is not a true and a safe speech , to call the fellowship and blessing of God vouchsafed to corrupt Churches or Ministers , or ministrations unpromised , or beyond a word of promise , of God ? Against which he alleadgeth ( Ier. 13. ) That God will be merciful to his peoples iniquities , and 2 Chron. 30. Gods mercy to every one that prepareth his heart , &c. although he be not cleansed after the preparation , &c. Truth . The promises hold forth no blessing or fellowship of God to false worships ; against which all the holy Scripture denounceth cursings , both in the old and new Testament ; nor in particular doth that of Ieremy promise any pardon of sin , but to the repentant , though most true also is that distinction of particular repentance for known sins , and general for sins unknown . Such was the sin ( it may be ) of the Israelites , 2 Chron. 30. in their want of such their legal cleansing . But I add , how can that one act of covering or conniving at ceremoniall uncleanness ( about a true worship ) be brought to prove a promise of Gods blessing and fellowship , to a constant course of a false and invented way of prayer by the Latine or English Masse-book , as some have rightly called it ? Peace . Concerning Ordination , Master Cotton saith , that it is no essential part of a call to the Ministery ; no more then Coronation is essential to the Office of a King ▪ And Jehoshua the high priest did not lose fellowship with God , though he was clothed with filthy garments , Zech. 3. Truth . I answer , Ordination or laying on of hands , comprizeth the whole Ministery , Heb. 6. wherein if Election or Ordination be false , I see not how the Ministery is true , any more then a marriage can be true , where either consent o● solemnity by a true power is wanting : or a King rightly instituted in his Kingly office , when either election or coronation is given or made by a false power . 2. But further , Ordination is not well represented by a Kings coronation ( to say nothing of the statcliness of the simile ) for a King may administer by successive election and consent ( in some States ) before coronation , and coronation is but for publike state and ceremony ; but a Minister cannot administer before ordination ( no more then a husband enjoy his spouse before marriage ) which is the puting of him into , and the investing of him with his Authority , as we see both in the priests of the law , and the Ministers of the Gospel . Concerning Jehoshua his garments ; This kind of confession is not after the patterne of Ezra , Nehemiah , David , Daniel . &c. but with mincing and excusing . Moreover , in this place of Zechary , God only comforts his people with the promise of better times , and more new and costly garments : for the High priest now returning from captivity , his garments were torne , foule and filthy . Lastly , These were the garments of the Lords appointing , though in a poor and afflicted condition : what is this to a fools cap or coate ( the cap or surplice ) what is this to the office of Ieroboams priests , which never were of God , though happily some of them might studiously give themselves to attaine and teach the knowledge of God , and might ( in a kind ) separate from the false , 2 Chron. 13. and some good thing might be found in some , as in Ieroboams child , and happily many others as in these our times ? Peace . Concerning common prayer , he pleades the time of their ignorance ; as also that the high places were removed , 2 Chron. 14. and knows not of any such faithful admonition as was mentioned . Truth . God winketh at some ignorance , but is not blind to pass by all : The high places were an high sin , and in Gods time discovered , repented of , and removed ; but ever by God disclaimed , &c. And although the discusser acknowledgeth himself unworthy to speak for God to Master Cotton or any , yet possibly Master Cotton may call to minde , that the discusser ( riding with himself and one other of precious memorie ( Master Hooker ) to and from Sempringham ) presented his Arguments from Scripture , why he durst not joyn with them in their use of Common prayer ; and all the Answer that yet can be remembred the discusser received from Master Cotton , was , that he selected the good and best prayers in his use of that Book , as the Author of the Councel of Trent was used to do , in his using of the Masse-book . Peace . Yea but further ( saith Master Cotton ) Numbers 20. Moses used an unwarrantable way of prophesying , and yet God gave water ; therefore set formes of prayer may bring a blessing down . Truth . Moses his calling was true in a true Church ; his failing was in point of passion and unbeliefe . What is this to the Common prayer , where all were Idols , both the society or communion ; in which the priest himself , and the worship were but inventions ? &c. Peace . But , saith he , Common prayer is not such a fundamentall errour . Truth . The word and prayer are those two great services of God , which even the Apostles themselves gave themselves unto : And if Master Cotton intend not that his Argument shall stand good against Master Ball , to prove the falseness of such a maine worship of God , let him shew what that worship of God is , which he intendeth , when he so distinguisheth of some false worship wherein fellowship with God is lost . Peace . To end this Chapter , Master Cotton , to clear himself from partiality , and that he never useth to measure that to any , which he would not have measured to himself ▪ He proposeth a threefold wickedness , which he saith God never left him to fall into . First , Any fundamental errour . Secondly , persisting therein after admonition and conviction . Thirdly , seducing of others . And lastly , he professeth ; that if he should so fall , it were better for him to be cut off by death or banishment , then the flocke of Christ to be seduced by his heretical wickedness . Truth . I here first observe ( as also in other places ) Master Cottons acknowledgement and profession of what a man may be punished for : to wit , a fundamental errour , persisting in it , and seducing others ; all which are spiritual matters , of religion and worship , for which he decrees from the Magistrate , death or banishment ; and yet elsewhere in many other passages , he professeth against all persecution for conscience . Secondly , If Master Cotton should so fall , and be so dealt withall by the civil state . First , would not Master Cotton conscientiously be perswaded of the Truth of what he held , though accounted by others fundamental error , obstinacy , heresie ? &c. Secondly , Will Master Cotton think that death or banishment would be wholesome and Christian meanes and remedies to change and heal his conscience ? Thirdly , He ( to prevent the infection of others ) granting the civil Magistrate must punish him with death or banishment , doth he not make the Magistrate , yea the Civil State ( what State soever he live in ) the Judge of his conscience and errors ? Fourthly , Confessing it now , that to worship God with a Common prayer , was his sin , and yet it was his conscience , that he might so do : If the Magistrate had judged it to be a fundamental error , he grants he might then have put him to death or banishment , if persisting , &c. though yet he hath a proviso , and a retreat against this assault , professing , that if the Magistrate be not rightly informed , he must stay his proceedings : of which afterward . Peace . What is this , but , in plaine English , to profess that all the Magistrates and Civil powers , throughout the whole world , although they have command and power from Christ Jesus , to judge in matters of conscience , religion , and worship , and live in daily sin , that they do not cut off the heretick , blasphemer , seducer , &c. yet except they be of Master Cottons minde and conscience , to account and judge to be , they must suspend their duty and office in this case , until they be better informed , that is , untill they be of his mind ? Examination of CHAP. VI. Peace . BUt to proceed to the sixth Chapter , in which is handled that which more especially concerns my self . It is too lamentably known , how the furious troopes of persecutors in all States , Cities , Towns &c. have ever marched under my name , the white colours of peace , civil peace , publike peace . Truth . Yet Master Cotton confesseth , that the Cities peace is an humane and civil peace , as was further explained in many instances from Babylon , Ephesus , Smyrna , &c. against which Master Cotton excepts not . Peace . The difference or controversie in this Chapter lies in two things . First , In the similitudes used from companies and societies , voluntarily entering into combinations , which are distinct from the City . 2. In the nature of the Church , which he maintaines to be a society , whose order the City is bound to preserve , as well as any of their civil orders or societies . Truth . To begin with the first , Master Cotton replies , That although such societies be not of the essence of the City , yet they are of the integral and conservant causes of the City , and so the disturbance of any of those orders or societies in the City , disturbes the City it self . But I answer , The similitude was used more especially from a colledge of Physitians , or a society of Merchants , Turkish , East-Endies , &c. and consequently any other of that kinde , voluntarily combining together for the better inriching of themselves in the improvement of their faculties for publike good ( at least so pretended . ) It was never intended , that if such necessary Trades , Callings &c. as he mentioneth , be dissolved and ruined , that there would be no disturbance of the peace of the City : But that if such o● such a way and order of men of those faculties I mentioned , voluntarily combine , and voluntarily also dissolve ; yet all this may may be , without any breach of civil and publike peace . Peace . If so , much more the church of Christ , which is a spiritual society voluntarily uniting , may dissolve ; I say , much more , without the breach of the peace of the city , which is of a civil and humane nature , as is confessed , and was urged in the instances of Ephesus &c. Truth . 2. We are wont when we speak of keeping or breaking the Peace , to speake of Words or Actions of Violence , Sedition , Vproare , &c. for , Actions of the Cases , Pleas , and Traverses may be , and yet no peace broken , when men submit to the Rule of State , for the composing of such differences , &c. Therefore it is that I affirme , that if any of Christs Church have difference with any other man in civill and humane things , he ought to be judged by the Law : But if the Church have spiritual controversies among themselves or with any other , or if God take away the Candlestick as he threatned the Church in Ephesus , all this may be , and yet no civil peace broken : Yea , amongst those that profess the same God and Christ , as the Papists and Protestants , or the same Mahomet , as the Turks and Persians , there would no civil Peace be broken , notwithstanding their differences in Religion , were it not for the bloody Doctrine of Persecution , which alone breaks the bounds of civil peace , and makes Spiritual causes the causes of their bloodie dissentions . I observe therefore , a twofold Fallacie in Master Cottons reply . First , he fallaciously mingles Peace and Prosperity together : for though it be true , that under the terme Peace all good things are sometimes concluded , yet when we speak of Hereticks or Schismaticks breaking the civil peace , or strowing Doctrines tending to break the civill peace , we must understand some such words or acts of violence , wherein the bounds and orders of the City , Laws , and Courts are violated ; taking it for granted ( for this is the Supposition ) that the Lawes of the City be meerly civil and humane . Hence then I affirme , that there is no Doctrine , no Tenent so directly tending to break the Cities peace , as this Doctrine of persecuting or punishing each other for the cause of conscience or Religion . Againe , it is a second Fallacie to urge your order of the Church , and the Excellency thereof , and that therefore it is a Breach of the civil peace , when the Order of the church is not preserved : For although it is most true , that sooner or later the God of heaven punisheth the nations of the world ▪ for their Idolatries , Superstitions , &c. yet Master Cotton himself acknowledgeth ( as was affirmed ) that many glorious flourishing cities there are all the world over , wherein no church of Christ is extant : Yea , that the Common-weale of Rome flourished five hundred years together , before ever the name of Christ was heard in it ; which so great a Glory of so great a continuance , mightily evinceth the distinction of the civill peace of a State from that which is Christian Religion . It is true ( as Master Cotton tells us ) that the Turks have plagued the Antichristian world , for their Idolatries : Yet History tels us , that one of their Emperours ( Mahomet ) was the man that first broke up and desolated two most glorious ancient cities , Constantinople ( which had flourished 1120 yeares ( since its first building by Constantine ) and Athens , which from Solons giving of it Laws , had flourished two thousand yeares , notwithstanding their Idolatries , &c. Truth . It is apparent that then the Christian Religion gloriously flourished ( contrary to Master Cottons observation ) when the Roman Emperours too not power to themselves to reform the abuses in the Christian Church , but persecuted it ; and then the church was ruined and overwhelmed with Apostacy and Antichristianism , when the Emperours took that power unto themselves : And then it was ( as Master Cotton elsewhere confesseth ) that Christianitie lost more , even in Constantines time , then under bloody Nero , Domitian , &c. Peace . It cannot be denied ( dear Truth ) but that the Peace of a civil State ( of all States , excepting that of typical Israel ) was and is meerly and essentially civil . But Master Cotton saith further , Although the Inward Peace of a church is Spiritual , yet the outward Peace of it , Magistrates must keep in a way of Godliness and Honestie , 1 Tim. 2. 1. Truth . The Peace of a church of Christ ( the onely true Christian State , Nation , Kingdom , or city ) is Spiritual , whether internal in the Soul , or external in the administration of it ; as the peace of a civil State is civil , internal in the mindes of men , and external in the administration and conversation of it ; and for that place of Timothy , it hath been fully spoken to in this discourse , and the Discusser hath as yet seen no exception against what hath been spoken . Peace . But further , saith Master Cotton , although the peace of a Country be civil , yet it is distracted by disturbing the peace of the Church for God cut short the Coasts of the civil State when Jehu shortned his Reformation , 2 King. 10. 31 , 32. Truth . Master Cotton denies not ( but confessed in his discourse concerning Baptism ) that Canaan was Typical , and to be cast out of that Land , was to be cast out of Gods ●ight : which proves thus much , That the church of Christ , the Israel now , neglecting to reform , God will cut this Israel short . But what is this to a meerly civil State , which may flourish many hundreds , yea some thousands of yeers together ( as I before instanced ) when the Name of the true Lord Jesus Christ is not so much as heard of within it ? Peace . Lastly , ( saith he ) the church is a Society , as well as the Societies of Merchants , Drapers , &c. and it is just to preserve the Society of the church , as well as any other Society . Truth . When we speak of the balances of Justice , we must distinguish between the Balances of the Sanctuary and the Balances of the World or civil States . It is spiritual justice to preserve spiritual right ; and for that end , the spiritual King thereof hath taken care . It is civil Justice to preserve the civil rights ; and the Rights of a civil society ought justly to be preserved by a civil State : ( and yet if a company of men combine themselves into a civil society by voluntary agreement , and voluntarily dissolve it , it is not justice to force them to continue together . ) Peace . The church can least of all be forced : for as it is a spiritual society , and not subject to any civil Judicature ; ( though some say that a church in New England was cited to appear before a civil Court : ) so is the combination of it voluntary , and the dissolution of it in part or whole is voluntary , and endures no Civil violence , but as a virgin ( in point of marriage ) nec cogit , nec cogitur , she forceth not , nor can be forced by any civil power . Truth . But lastly , if it be justice to preserve the Society of the church , is it not partiality in a meer civil State to preserve one onely society , and not the persons of other Religious societies and consciences also ? But the Truth is , this mingling of the church and the world together , and their orders and societies together , doth plainly discover , that such churches were never called out from the world , and that this is only a secret policy of flesh and blood , to get protection from the world , and so to keep ( with some little stilling of conscience ) from the Cross or Gallowes of Jesus Christ . Truth . Yea , but hear ( saith Master Cotton ) those excellent penmen of the Spirit ( both the Father and the Son ) David and Solomon . First David ( Psalme 122 ) They shall prosper that love the peace of Jerusalem : and Solomon , Where the righteous rejoyce , there is great glory , Prov. 28. Now ( saith he ) what is the church but a congregation of righteous men ? If the rejoycing of the Church be the glory of a Nation , surely the disturbing , and destroying , and dissolving the church is the shame and confusion of a Nation . Truth . The outward prosperity of a Nation , was a typical figurative blessing , of that national and figurative church of Israel in Canaan . It is now made good spiritually to them that love the spiritual Jerusalem : for though godliness hath a promise of things of this life convenient ; yet persecution is the common and ordinary portion of the Saints under the Gospel , though● that cup be infinitely sweetned also to them that drink of it with Christ Jesus , by the measure and increase of a hundred fold for one , even with persecution in this life . 2. It is true , the rejoycing of a Church of Christ , is the glory of any Nation , and the contrary a shame : yet this proveth not that God vouchsafeth to no state , civil peace , and temporal glory , except it establish and keep up a Church of Christ by force of armes ; for the contrary we have mentioned , and Master Cotton confesseth the flourishing of States ignorant of Christ , from Age to Age , yea , and as I have mentioned , even to two thousand yeers in Athens ; six generations before it heard of Christ , and fourteen generations since ▪ with the sprinking ( for some time ) of the knowledge of Christ Jesus in it . Peace . 2. But consider ( saith Master Cotton ) the excellency and preheminence of the church , that the world is for it , and would not subsist but for it , &c. Truth . T is true , glorious things are spoken of the City of God , &c. yet for many Ages together Master Cotton confesseth the Nations of the world may subsist & flourish without it ; and though it be the duty of the Nations of the world to countenance and cherish the church of Christ ; yet where is there any commission , either in the New or Old Testament , that the Nations of the world should be the judges , governors , and defenders of Christ Iesus his spiritual kingdome , and so bound to take up Armes and smite with the civil sword ( among so many pretenders ) for that which they believe to be the church of Christ ? Peace . 3. ( saith he ) It is matter of just displeasure to God , and sad grief of heart to the church , when civil states looke at the state of the church , as of little or no concernment to themselves , Zech. 1. 19. Lam. 1. 13. Truth . Grant this , and that the most jealous God will awake in his season , for these sins , and for the persecutions , idolatries , and blasphemies ; which the Nations live in : yet what is this for warrant to the Nations ( as before ) to judge and rule the church of Christ , yea , and under the colour of defending Christs faith , and preserving Christs church pure , to tear Christ out of heaven , by persecuting of his Saints on earth ; and to fire the world with devouring flames of bloody wars , and this onely for the sweet sake of the prince of peace ? Peace . Dear Truth , we are now upon an high point , and that which neerly concerns my self , the peace of the world , and the Nations of it . Master Cotton saith further , God winketh at the Nations in the time of their ignorance , and suffers the Nation to flourish many hundred yeers together , as did the Empire of Rome ; yet when the church of Christ comes to be planted amongst them , then , as he brought the Turkes upon the Romans , for their persecuting the church , and not preserving it in purity ; so consequently will he do unto the Nations of the world . Truth . I answer , the most righteous Judge of the whole world hath plauged the Nations of the world , both before Christs coming , and since , for their pride and cruelty against his people , for their idolateries , blasphemies , &c. Yet Master Cotton acknowledgeth that many states have flourished many hundred yeers together , when no true church of Christ hath been found in them : and Master Cotton will never prove , that God ever commanded the Nations and governments of the world , to gather or constitute his churches , and to preserve them in purity : For God gave his ordinances , both before and since Christ , to his people onely , whom he chuseth and calleth out of the World , and the Nations of it : and he hath punished and dissolved them for their obstinate neglect thereof . And for the Roman Empire , and the Emperors thereof , the Christian Religion , and the purity thereof , never lost so much , as when the Emperors were perswaded of Master Cottons bloody Tenent , as Master Cotton and all men seen in History and Christianity must confess . Peace . But further , although ( saith Master Cotton ) the peace of the church be a spiritual inward peace , yet there is an outward peace of the church due to them from Princes and Magistrates , in a way of godliness and honesty , 1 Tim. 2. But in a way of ungodliness and idolatry , it is an wholesome faithfulness to the church , if Princes trouble the outward peace of the church , that so the church finding themselves wounded , and pricked in the house of their friends , they may repent , and return to their first husband , Zech. 13. Hof . 2. Truth . The peace of the Church is not only inward , between God and themselves ; but as the Argument importeth , to which Master Cotton answereth , the peace of the Church external and outward , is spiritual , essentially differing from the peace of the civil state , which is meerly civil and humane . When the peace of the churches , Antioch , Corinth , Galatia , was disturbed by spiritual oppositions , the Lord never sent his Saints for civil help to maintaine their spirituall peace , though the Lord did send Paul to the higher civil powers , to preserve his civil peace , when he was molested and oppressed by the Jews and Romans . 2. For that place of Timothy , though I have fully spoken to it in this discourse elswhere , yet this now : It proves not , because the church must pray for civil Rulers , that so they may live a quiet and peaceable life in all godliness and honesty , that therefore civil rulers are supream rulers and judges Ecclesiastical , next unto Christ Jesus , of what is godliness , holiness , &c. since God hath chosen few wise or noble , to know godliness : And although it is true that Gods end of vouchsafing peace and quietness , is , that his Churches might walk in his fear , and in the wayes of godliness ; yet it doth not hence follow , that Magistrates were the causes of the Churches walking in the fear of God , and being edified , but only of enjoying Rest from Persecution , Act. 9. 3. Although Gods chastisement call to repentance , and although the false Prophet in the church of Israel was to be wounded and slaine ( as they are now to be cut off spiritually from the church of spiritual Israel ) yet was it so in all the other Nations of the world ? Or did Christ Iesus appoint it to be so in all the Nations of the world , since his coming , which is the great question in difference ? 4. And indeed , what is this , but to add coals to coals , and wood to fire , to teach the Nations of the world , to be briars and thorns , butchers and tormentors to the Lilies and Lambes of the most holy and innocent Lamb of God Christ Iesus ? Peace . But God ( saith Master Cotton ) cut Israel short in their civil state or Nation , when they cut short their reformation , 1 King. 10. Truth . Master Cotton elswhere denying a National church , which is bounded with natural and earthly limits , it is a wonder how he can apply that instance of National Israel , to the now spiritual Nation and Israel of God ? May he not as well promise earthly peace and prosperity then most to abound to Gods people , when they most prosper and flourish in holiness , zeal , &c. The contrary whereof , to wit , persecution , is most evident in all the New Testament , and all mens new and fresh experience . Peace . To end this Chapter , Master Cotton affirmes , that civil peace ( to speak properly ) is not only a peace in civil things for the object , but the peace of all the persons in the City for the subject . The church is one society in the City , as well as the society of Merchants , Drapers &c. And if it be civil justice to protect one , then the other also . Truth . Civil peace will never be proved to be the peace of all the subjects or Citizens of a City in spiritual Things : The civil state may bring into order , make orders , preserve in civil order all her members : But who ordained , that either the spiritual estate should bring in and force the civil state to keep civil order , o● that the civil state should sit , judge , and force any of her subjects to keep spiritual order ? The true and living God , is the God of order , spiritual , civil and natural : Natural is the same ever and perpetual : civil alters according to the constitutions of peoples and nations : spiritual he hath changed from the national in one figurative-land of Canaan , to particular and congregational churches all the world over ; which order spiritual , natural or civil ▪ to confound and abrogate , is to exalt mans folly against the most holy and incomprehensible wisdome of God , &c. Examination of CHAP. VII . Peace . IN his description of Arrogancy and impetuousness , Master Cotton tels us , that he that refuseth to subject his Spirit to the Spirit of the prophets , that shall oppose such as dissent with clubs swords and censorious reproaches , or reject communion with the church , &c. his practise tends to the disturbing of civil or church-peace , or both . Truth . It is a fallacious mingling of clubs , swords , reproaches , &c. with refusing to submit to the Spirit of prophecie in the Prophets , and rejecting of communion , &c. For a man may out of true and upright conscience to God ( as Master Cotton will not deny ) refuse to submit to a whole true church , having the Truth of God on his side ; and may withdraw from communion with a church obstinate in sin , and this without breach of civil peace ; and therefore the mingling or confounding of these spiritual resistances or disturbances with guns , swords , &c. is a mingling and confounding of heaven and earth together . 2. In that he saith , these wayes tend to the disturbance of either civil or church-peace , or both ; he speakes too like the doubtful oracles of Apollo , which will be true however the event fall out ; but yet he toucheth not the Truth of the question , which concernes civil peace only ; against the disturbers of which , I grant the civil powers to be armed with a civil sword , not in vaine , and concerning which divers cases were propounded of seeming Arrogance and impetuousness in Gods servants , and yet they fell not justly under any censure of breach of civil peace . Peace . T is true ( saith Master Cotton ) because they were not wayes of Arrogance not Impetuousness . Truth . But will Master Cotton give way that any conscience but his own may freely preach and dispute against the state-religion , freely reprove the highest , in sharpest language , for matter of religion , refuse conformity to the common established religion and worship , disclaime subjection to the civil powers , in spiritual cases , preach against the common policy and seeming wisdome of the State , even to a seeming hazarding of all , and lastly occasion great tumults and uproars ( which were the six cases alleadged ? ) If Master Cotton granteth this freedome to other consciences beside his own , why preacheth he persecution against such a liberty , which other consciences beside his own , believe they justly challenge ? If to no other conscience then his own , it is not his saying ten thousand times , that his conscience is true , and others false , nor any other distinction in the world , can clear him from most unrighteous and unchristian partiality . Examination of CHAP. VIII . Peace . IN this Chapter ( dear Truth ) lies a charge concerning thy self . For whereas thou answerest an objection , that this distinction concerns not Truth or errour , but the manner of holding or divulging , Master Cotton affirmes the distinction to speak expresly of things unlawfull and erroneous , and therefore that it cannot be said with Truth , that the distinction concernes not truth and error . Truth . The truth is this , the former distinction speakes of matter , and this distinction seems wholly to intend the manner of holding forth . The words were these : [ Again , in points of Doctrine and Worship less principal , either they are held forth in a meek and peaceable way ( though the things be erroneous and unlawful ) or they are held forth with such Arrogance and Impetuousness as tendeth to the disturbance of civil peace . ] In which although things erroneous and unlawful are mentioned ; yet who sees not but that those words are brought in by the way of Parenthesis , which may or may not be left out , and the distinction be whole and intire ? And therefore Master Cotton doth not well to spend precious time and life upon seeming advantages . Peace . Yea , but ( saith he ) why is this distinction blamed , when the discusser himself acknowledgeth , that there may be a way and manner of holding forth , which may tend to break the civil peace . Truth . That which was excepted most against in the distinction , was the persecuting language of [ arrogance , impetuousness , boisterousness , ] without declaring what that was : to which Master Cotton answers , that the discussers request , was not that he should compile a discourse , but return an answer to the letter of his friend ; as also that he charged none of Gods children with such things . I reply ( as formerly ) Master Cotton's memory ( though otherwise excellent ) herein faileth ; for , such a request the discusser never made unto him , by letter or otherwise . 2. Although he charged not Gods people with arrogance and impetuousness , yet mostly and commonly Gods children ( though meek and peaceable ) are accused to be arrogant , impetuous &c. and 't is the common notorious language of persecutors against them . Peace . Concering those six instances wherein Gods children were occasion of great opposition and spiritual hostility , yea and of breach of civil peace , notwithstanding the matter delivered was holy , and the manner peaceable , Master Cotton answers , they nothing concern the distinction which speaks of holding forth things erroneous and unlawful for the matter , and for the manner in a way of arrogance and impetuousness , to the disturbance of civil peace . Truth . I reply , first , it speaks not only of erroneous and unlawful things ( though erroneous and unlawful things be admitted in way of Parenthesis , as before . ) 2. He describes not what this arrogance and impetuousness is , but wraps up all in one general dark cloud , wherein the best and most zealous of Gods Prophets and servants are easily wrapt up as proud , arrogant , and impetuous . Examination of CHAP. IX . Peace . IN this Chapter I remember you affirmed , that one cause of civil dissention and uproar , was the lying of a State under false worship , whence it endures not the preaching of light and truth , &c. Master Cotton answers , This is not to the purpose , because this is by accident . Truth . It is as much to the purpose to declare ( in the examination of the breach of civil peace about matters of Religion ) I say , to declare the true cause of such troubles and uproares , as it is in the search after the leaks of a ship , to declare where the leake is indeed , when many are said to be where they are not . 2. Whereas he confesseth that vigilant and faithful ones are not so troubled at the false Religion of Jew or Gentile , as not to tolerate them amongst them in a civil body , he alleadgeth for instance , that the Indians subjected to their government , are not compelled to the confession or acknowledgement of their Religion : I reply , first , who sees not herein unchristian partiality , that Pagans , Barbarians ( who happily might more easily be brought from their natural Religion to a new forme , then any other ) I say , that they should be tolerated in their hideous worships of creatures and devils , while civil people ( his countrymen yea it may be the precious sons and daughters of the most high God ) shall be courted fined , whipt banished &c. for the matters of their conscience and worship to the true and living God ? 2. Is not this passage contradictory to all Master Cottons whole discourse in this book , which pleades for the purity of Religion to be maintained by all Magistrates and civil governments within their jurisdictions , and the suppressing of the contrary , under the penalty of the destruction of their lands and countries , and accordingly hath not the practice of New England answered such a doctrine ? and yet , saith he , we tolerate the false Religion of Jew or Gentile . Peace . Possibly ( Dear Truth ) the distinction between Jew , Pagan , and Christian , may satisfie ( for the present ) Master Cottons conscience so to write and practise : for thus he addeth , But if Christians shall apostate , or if Jews and Pagans be blasphemous and seducing , then &c. Truth . Who knows not but that the very Religion of Jew or Pagan is a blaspheming of the true Religion ? Revel . 2. I know the blasphemy of them that say they are Jews , and are not , but are the Synagogue or church of Sathan . And whereas Master Cotton alleadgeth for proof of this , Pauls blaming of false teachers , for being troublers to the churches of Galatia , Gal. 5. and Acts 15 &c. Who , that puts this inference into Christs balance , but will see the lightness of it , thus ? The churches of Christ are to draw forth the sword and power of Christ , and are not to suffer such as with false doctrine trouble their peace , Ergo : Therefore the civil state must not permit such persons to live in the world , &c. Peace . The second cause I remember , you alleadged of civil disturbances and hubbubs about Religion , was the praeposterous way of healing of corruptions in Religion , as by whips , stocks , imprisonment , &c. unto this Master Cotton answers , Then the Mariners casting Jonah over-boord , for his sin was the cause of the storme . Truth . I answer , if that extraordinary and miraculous instance , be sufficient ground for Magistrates casting over-boord whomsoever they judge Hereticks , then all civil states and ships must so practise in stormes and troubles on sea or shore , to wit , throw over-boord , put to death , not only Hereticks , Blasphemers , Seducers &c. but the best of Gods Prophets or servants , for neglect of their duty , Ministery , &c. which was Jonahs case . And if so , doth not this set up ( and all the world over ) by land or sea , all Kings and Magistrates , all Masters of ships and captaines , to be the spiritual and Ecclesiastical Judges of the religion and spiritual neglects of all their subjects or Passengers ? Such doctrine I cannot imagine would have relished with Master Cotton in his passage to New England ; and I humbly desire of God , that he may never tast the bitter fruit of this Tree , of which yet so many thousands of Gods servants have fed , and himself not a little ( to the Lords praise and his own ) in former times . Peace . Whereas you argued it to be light alone , that was able to dispell and scatter the mists and fogs of darkness in the souls and consciences of men , Master Cotton answers , The judgements of God are as light that goeth forth , Hos . 6. 3. Isa . 26. 9. and the false Prophet repenting will acknowledge this Zech. 13. 6. Thus was I wounded in the house of my friends . Truth . But doth Master Cotton indeed believe that not only publike Magistrates , but also each private father and mother ( as that place of Zechary , literately , taken carries it ) must now in the dayes of the Gospel wound and pierce ; yea run through and kill their Son the false Prophet ? would he justifie a parent so practising though it were in the neglect of the publike Magistrate , who happily may be of the same Religion with the false prophet ? Will not this doctrine reach & extend to the pulling down deposing and killing of all such governors and governments , which God in his gracious providence hath set up amongst all peoples in all parts and dominions of the world , yea and harden the heart of Pharoah , the very Pope himself , in his King-killing and State-killing doctrine ? Peace . If ever Master Cotton wake in this point , he will tell all the world , that it is more Gospel-like that Parents , Brethren , Fathers , Friends , impartially fulfill this of Zechary 13. and Deut. 13. spiritually , in the friendly wounding , yea and zealous slaying by the two-edged sword of the Spirit of God , which is the word of God comming forth of the mouth of Christ Jesus , Ephes . 5. Revel . 1. Truth . And it is most true ( as Master Cotton saith ) that the judgements of God , legally executed , or more terribly poured forth in the vials of sword , plague , and famine , they are as heavenly lights shining out from the Father of lights , teaching the inhabitants of the world righteousness . Yea the creation it self , or each creature , are as candles and glasses to light and shew us the invisible God and creator : but yet these are not the ordinances of Christ Jesus given to his church . These are not the Preachings of the word , and the opening of the mysteries of salvation , which give light and understanding to the simple , and convert the soul : These are nor that marvailous light unto which the call of Christ Jesus , in the preaching of the word , had brought the Saints unto whom Peter writes : The weapons of Pauls fighting , whereby to batter down the high thoughts and imaginations of the sons of men against the sons of God , were of another nature , 3 Cor. 10. and his directions to Timothy and Titus , how to deal with Hereticks and Gainsayers were never heard of to be such , till the son of man , and son of perdition , brought forth such bloody weapons and bloody doctrines in the affaires of Christ Jesus . Examination of CHAP. X. Peace . IN this passage Master Cotton will subscribe to the whole matter , saying , This Chapter may stand for us without impeachment , and yet in this Chapter is reported the persecution , which both rightly informed and erroneous consciences suffer , and the blind estate of such blinde guides and blinded consciences who so preach and practice . Truth . These first words [ We approve no persecution for conscience ] fight against his whole endeavour in this book , which is to set up the civil throne and judgement-seat over the consciences and soules of men , under the pretence of preserving the church of Christ pure , and punishing the evil of heresie , blasphemy &c. 2. They fight against their fellows , which follow , thus [ unless the conscience be convinced of the error and perniciousness thereof ] which is all one , as to say , We hold no man is to be persecuted for his conscience , unless it be for a conscience which we judge dangerous to our Religion . No man is to be persecuted for his conscience , unless we judge that we have convinced or conquered his conscience . T is true , all errour is perniciots many wayes to Gods glory , to a mans owne soul , to other mens souls and consciences : yet I understand Master Cotton to say , Except we judge the error to be so and so mischievous . T is true , there is a self-conviction which some consciences smite and wound themselves with ? But to submit these consciences to the tribunal of the civil Magistrate , and Powers of the World , how can Master Cotton do this , and yet say no man is to be persecuted for his conscience ? Peace . Alas , how many thousands and millions of consciences have been persecuted in all Ages and Times i● a judicial war , and how have their Judges pretended victory and triumph , crying out , We have convinced ( or conquered ) them , and yet are they obstinate . Truth . Hence came that hellish Proverb , That nothing was more obstinate then a Christian : under which cloud of reproach hath been overwhelmed the most faithful , zealous , and constant witnesses of Jesus Christ . Peace . But saith Master Cotton , Some blinded consciences are so judicially punished by God , as his in Irelond that burnt his child in imitation of Abraham . Truth . In such cases it may be truly said , the Magistrate beares not the sword in vaine , either for the punishing or preventing of such sins , whether uncleanness , theft , cruelty , or persecution . And therefore such consciences as are so hardned by Gods judgement , as to smite their fellow-servants , under the pretence of zeale and conscience ( as in the instance of Saul his zeal for the children of Israel against the Gibeonites ) they ought to be supprest and punished , to be restrained and prevented . And hence is seasonable the saying of King Iames , that he desired to be secured of the Papists concerning civil obedience , which security , by wholesome Lawes , and other wayes : according to the wisdome of each state , each state is to provide for it self even against the delusions of hardned consciences , in any attempt which meerly concernes the civil state and Common-weale . Examination of CHAP. XI . Peace . IN this Chapter Master Cotton takes himself wronged , that he should be thought to lay this down , as a conclusion , viz. that it is not lawful to persecute Iesus Christ . Truth . What difference is there in saying , It is not lawful to persecute a conscience rightly informed , and to say , It is not lawful to persecute Christ Iesus ; was it not all one in effect for Christ to say , Take up thy bed and walk , as to say , Thy sins are forgiven thee ? Peace . He adds , It is no matter of wonder to lay down the principles of Religion for a proof , as Gamaliel did . Truth . Who sees not a vast difference between Master Cottons and Gamaliels speech ? Gamaliel speaks of that particular controversie concerning Christs person and profession , which the Iews so gainsayed and persecuted . Gamaliel fitly aggravateth their opposition by the danger of their course , if possibly it might prove to be the Truth , which they persecuted . Master Cotton is to lay down not a particular answer , but general conclusions ; and notwithstanding that in the course of his Book he maintaines such and such persecution , yet he layes this down as his first conclusion : It is not lawful to persecute a conscience rightly informed , that is , Christ Iesus in his Truths and Servants ; and that , I say never persecutor professed to do without a Maske or covering . Peace . What of that saith Master Cotton , for although they do not persecute Christ as Christ , yet they do it , and it is no matter of wonder to tell them as Christ tells Paul , It is not lawful for them so to do . Truth . Doubtless whatever persecutors profess , and what Apologies soever they make in all the particular cases for which Gods servants are persecuted ; yet the Saints of God have dealt faithfully to tell Persecuters that they persecute Christ himself , and to breath out the fire of Gods judgements against them , even out of their own mouth . But what is this to a conclusion laid down ? for so Christ laid not down his expostulation with Paul as a conclusion , as Master Cotton doth by way of teaching , but as a conviction , by way of reproofe . Peace . Yet persecutors ( saith he ) have persecuted Christ as Christ ; for the Scribes and Pharises said , This is the heir , come , let us kill him : and Iulian persecuted Iesus as Iesus : And if a Christian in Turkie shall seek to gaine a Turke to Christianity , they will persecute such a Christian , and in him Iesus as Iesus . Truth . It is said Acts 3. that the Iews persecuted Christ out of ignorance ; for though they had sufficient knowledge to convince them , yet did they not persecute Christ out of a clearely convinced conscience , for then it could not be out of ignorance . And yet it was sufficient , that so great a power of Gods Spirit appeared in the evidence of Christs works , as to make their sin to be against the Spirit of God : yet had they their mask and covering ( as is evident : ) For , this is not the true Christ or Messiah , say they , but a deceiver , a witch , working by the power of the devil , a blasphemer , a seducer , a Traitor , &c. Againe , although wretched Iulian persecuted the very name of Christ and Iesus ( whom formerly he had acknowledged and professed ) Yet was it still under a mask or covering , to wit , that he was not the true Son of God , nor his worship the Truth , but his Roman gods were true &c. And the same say the Turkes in persecuting Christians , and in them Christ Iesus as a● Prophet inferiour to their onely great and true Prophet Mahomet . And lastly , neither Scribes , nor Pharisees , nor Iulian , nor Turkes did or do persecute Christ Iesus otherwise then as they were and are bound so to do by Master Cottons doctrine , as shall further appear , notwithstanding his plea , that such Magistrates must forbeare to punish untill they be better informed . Peace . But let tyrants and persecutors profess what they will ( saith Master Cotton , ) yet this varieth not the truth , nor impeacheth the wisdome of the conclusion . Truth . Sweet peace , how can I here chuse , but in the first place observe that great mystery of the waking sleep of the most precious servants of the most high God , in the affaires of his worship ; and the Kingdome of his dear Son ? Awake ; for what fiery censures justly poureth forth this our excellent Adversarie against the oppressours of conscience , entituling them with the names of tyrants and persecutors , notwithstanding their vaine professions , pretences , apologies and pleas for their tyranny and Bloodshed ? Againe , how fast asleep , in his so zealous pleading for the greatest tyranny in the world ( throughout his whole book ) though painted and washed over with faire pretences & c ? 2. He granteth upon the point the truth , which was affirmed , and he denyed , to wit , that no persecutor of Christ ever persecuted him as the Son of God ▪ as Iesus ▪ but under some mask or covering as thousands of black and bloody clouds of persecuting witnesses in this case most lamentably make it evident and apparent . Peace . Master Cottons next charge is very heavy against the discusser , for exalting himself above God in the discerning of Master Cottons fellowship with persecutors , notwithstanding his profession against such persecution . Truth . The Lord Jesus saw in the Iews such a contrariety between their professions and practises ( even in this case of persecution ) Mat. 23. 2. Himself in effect , but even now , said the same of all persecutors : What ever pretences they make , saith he ▪ and they will pretend great things of love to Christ , and kiss him ten thousand times , when treasons and slaughters are is in their courses . And will Master Cotton say that Christ Iesus exalted himself above God , inspying out so great a mystery ? It is no new thing , that Master Cotton should be apt to say with David . That man that hath done this thing shall die , not duely considering and pondering that our selves are sons of blood , and children of death , condemned by our own mouth , if the righteous Iudge of the whole world should deal severely with us . Peace . But Master Cotton ( for a close of this Chapter ) complaines of his own suffering of bitter persecution , and the Lord Iesus in him , being unjustly slandered , except the discusser can prove , that any doctrine of his tendeth to persecute any of the servants of Christ . Truth . Let a mans doctrine and practise be his witnesses , and let every soul judge in the fear of God , whether the doctrine of this Book maintaining such and such a persecution to be an holy wash'd white in the blood of the Lamb , agree not lamentably with all their imprisonings , banishings &c. inflicted upon so many several sorts of their own countrimen friends and brethren in the wilderness , for matter of Religion and conscience ; amongst which the Lord Jesus will be heard at last to have said , Why persecutest thou me ? why banishest and whippest thou me ▪ & c ? 2. Will not all persecuting prelates , Popes &c. take heart from hence ( according to their several religions and consciences ) to persecute the heretick , blasphemer , seducer &c. although they all will say with Master Cotton , It is not lawful to persecute a conscience rightly informed , that is , Christ Jesus in his truths or servants ? Peace . But the discusser ( saith Master Cotton ) is a bitter persecutor , in slandering him , and Christ Jesus in him , for a persecutor . Truth . I see not but Master Cotton ( though of Davids spirit ) may be guilty of Sauls lamentable complaint , that David persecuted him , and that he could finde none to pity him ? Who knows not that all and our own Popish Bishops in Queen Maries , yea and of late times our Protestant Bishops against the non-conformists have been wont to cry out , what bitter persecution themselves have suffered from the slanderous censures and reproaches of the servants of Christ Jesus against them ? Who yet have shot no other arrowes at them but the faithful declarations and discoveries of Gods holy truth , and the evil of the opposing and persecuting of it , and the professors of it ? And how neer will Master Cotton be found to close with that late bloody Woolfe ( so far as his chaine reached ) Bishop Laud , who being an instrument of the bloody hunting and worrying of those three famous witnesses of Christ , Master Prin , Master Bastwick , and Master Burton ; yet at their publike sentence in the Star-chamber , he lamentably complained that those poor Lambs did bark and bite him with unjust reproaches , slanders , &c , Examination of CHAP. XII . Peace . MAster Cotton here first complaineth that his words are misreported concerning the punishment of the heretick after once or twice admonition , Tit. 3. 10. Truth . I desire that others may judge in three particulars . First , whether the summ and pith of the words are not rendred . 2. Whether this Titus 3. was brought by Master Cotton to prove ( as is now pretended ) that an Heretick might be persecuted with an excommunication after once or twice admonition : or whether the question be not of another kind of persecution . 3. Whether that Tit. 3. 11. do hold forth , That although a man be a heretick , blasphemer , seducer , he may be punished with a Civil or corporeal punishment , yea though he sin against his own conscience . I add a fourth , whether indeed ( as Master Cotton intimates ) the discusser makes this Tit. 3 , a refuge for hereticks . Great sound and noise makes this word heretick , heretick . I dare appeal to Master Cottons conscience and memory , whether the reading of histories , and the experience of time will not evince and prove , that hereticks and Christians , hereticks and Martyrs ( or witnesses of Christ ) have not been the same men and women : I say againe , that such as have been ordinarily and commonly accounted and persecuted for hereticks , have been the servants of the most high God , and the followers and witnesses of the Lord Jesus Christ . Peace . You know ( dear truth ) the catalogues of heresies and hereticks extant &c. Truth . Grant it ( sweet peace ) that some in all times have suffered for erroneous conscience . Yet I dare challenge the father of lies himself to disprove this assertion , That the most of such ( beyond all comparison ) that have ever suffered in this world for hereticks , have been the disciples and followers of Christ Jesus . And on that not only the Lions , Leopards , the Bears , Woolves , and Tygers ( the bloody Pharoahs , Sauls , Herods , Neroes , Popes , Prelates &c. ) should fetch from hence , their persecuting arrows and commissions , but that even the Davids , the men after Gods own heart , the Asa's ( whose hearts are perfect with God ) that such as are the sheep and lambs of Christ , should be so monstrously changed and transformed into lyons , beares , &c. yea and should flie to this holy Scripture of Tit. 3. for this their unnatural and monstrous change and transformation . Examination of CHAP. XIII . Peace . IN this 13 Chapter , dear truth , you argue the great mistake of the world in their common clamour , an heretick , an heretick , a person obstinate in fundamentals ; and you prove that this word heretick intends no more then a person obstinate against the admonitions of the Lord , although in lesser matters : upon this Master Cotton concludes in this 13 Chapter , that the discusser gives a larger allowance for proceeding against erroneous persons then himself did . Truth . I must deny that the discusser gives a larger allowance then Master Cotton , or any at all , that the hereticks or obstinate person should be dealt withall by the Civil Magistrates of Crete , but onely by the spiritual power of the Lord Jesus . 1. For first , What though I granted that an obstinate person , contending about Genealogies , ought not to be suffered , but after once or twice admonition ought to be rejected ? And , 2. What though I grant that after such faithful admonitions once or twice , he cannot but be condemned of himself ? yet according to his third answer , how will it appear that I grant , that an heretick is rightly defined to be one obstinate in fundamentals , when I maintaine , and Master Cotton seemeth to grant , that the heretick may be such an one as is obstinate in lesser points and practises ? 3. Further , let the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imply an overturning , yet will it not follow , that therefore an heretick is he , who is wilfully obstinate , in holding forth such errors as subvert the foundation of the Christian religion : For however that Master Cotton saith , That such disputes may tend to overthrow Christianity , yet that is but in remote possibility , as the prick of a finger may kill the heart , if it ranckle and fester , and so go on from member to member without means applyed : yet this cannot be said to be a mortal wound at first . So is it in the body of Christ . Peace . The Apostle discoursing of meats and drinks , of eating and drinking with offence , calls an offensive eating a destruction of the soul for which Christ died ▪ and yet I suppose he will not say that that difference was a fundamental difference . Truth . It hath been a gross and barbarous mistake of the monopolizers of learning , both divine and humane , The Clergy both of Popish and Protestant factions and worships : And how many are the thousands of millions of abuses , prophanations and blasphemies against the God of heaven in all ( the Antichristian ) Christendome , in all preachings , writings , proceedings , and processes , touching this name heretick , heresie , & c ? By the impartial censure of the Lord , he is an heretick , who wilfully persists in any sinful doctrine against the due admonitions of the Lord ; for every bit and parcell of leaven is to be purged out of the house of God , as well as the greater and fundamentall lumps . Examination of CHAP. XIV . Peace . IT is a falshood ( saith Master Cotton ) that I call the slight listnings of Gods people to the checks of their consciences , their sinning against their conscience : for I speak not ( saith he ) of the sinning of Gods people against conscience , but of an heretick subverted , much less do I call their slight listening to conscience an heretical sinning against conscience , least of all do I say , that for slight listening to the checks of conscience , he may lawfully be persecuted as for sinning against his conscience . And he adds this gall to the former vinegar , Thus men that have time and leasure at will , set up images of clouts ▪ and then shoot at them . Truth . Master Cotton , elsewhere , granteth that Gods children may ( through passion , &c. ) be carried on to despise admonition , and may be excommunicated , and if so , how can they refusing of Christs admonition in the church , be excused from sinning against the self - condemning of themselves ? For if a child of God may possibly be excommunicated for obstinacy in some passion , temptations &c. then may he be this heretick or wilfull man in this Tit. 3. T is true , that in an houre of great temptations , Gods people may sin against clear light of conviction , and sentence of conscience , as David and Peter , &c. But ( as I conceive ) the holy Spirit of God in this 3 of Titns intends not such a clearness of self-condemning , but either that the admonitions of the Lord are so evident and clear , that either if he in his own conscience before God improved them seriously and duely , they would clear up the truth of God unto him : or else the checks of conscience are such as are recorded to have been ( Cant. 5. ) in the members of Christ , in the Church of the Jews ; and Master Cotton cannot render a sufficient reason , why they may not also be found in the members of the churches of the Christians . Peace . I perceive indeed ( dear truth ) the wonderful effects of a strange tongue , in the church of Christ : The noise and sound of a Greek word heretick , in poor English●ares ●ares , hath begot a conclusion that a person refusing once or twice admonition for some point of Doctrine , is such an heretick or monster , that he cannot possibly be a child of God ; whereas Master Cotton granting that a child of God may possibly refuse once and twice admonition , and so come to be excommunicated ; What doth he then in plaine English , but say , that a child of God may be obstinate to excommunication or rejection ( that is in Greek ) be an heretick ? And what is this but contrary to his former Assertion , that a childe of God cannot be heretically obstinate to rejection , &c. Truth . Questionless no child of God , but in temptation , may sin heretically , that is , obstinately upon once or twice admonition , against the checks and whisperings of his own conscience , and against that evidence of light , which ( afterward ) he wondreth how he could despise ▪ and this rejecting or casting forth of the visible society of Christ Jesus and his servants , is not for destruction but humiliation and salvation , in the day of the Lord Jesus . Peace . I judge , that no son of peace , in a sober and peaceable minde , can judge , as Master Cotton here doth , this to be an image of clouts . Truth . Nor can I learn , that the discusser so abounded in time and leasure , as to make such images ( as Master Cotton insinuates . ) It is not unknown to many witnesses in Plymmouth , Salem , and Providence , that the discussers time hath not been spent ( though as much as any others whosoever ) altogether in spiritual labours , and publike exercise of the word , but day and night ▪ at home and abroad , on the land and water , at the How , at the Oare , for bread ; yea and I can tell , that when these discussions were prepared for publike in London , his time was eaten up in attendance upon the service of the Parliament and City , for the supply of the poor of the City with wood ( during the stop of coale from Newcastle , and the mutinies of the poor for firing . ) T is true , he might have run the rode of preferment , as well in Old as New England , and have had the leasure and time of such who eat and drink with the drunken , and smite with the fist of wickedness their fellow servants ; But God is a most holy witness , that these meditations were fitted for publike view in change of roomes and corners , yea sometimes ( upon occasion of travel in the country , concering that business of fuell ) in variety of strange houses , sometimes in the fields , in the midst of travel ; where he hath been forced to gather and scatter his loose thoughts and papers . Peace . Well ( notwithstanding Master Cottons bitter censure ) some persons of no contemptible note nor intelligence , have by letters from England , informed the discusser , that these Images of clouts it hath pleased God to make use of to stop no small leakes of persecution , that lately began to flow in upon dissenting consciences , and ( amongst others ) to Master Cottons own , and to the peace and quietness of the Independants , which they have so long , and so wonderfully enjoyed . Truth . I will end this Chapter , with that famous distinction of the Lord Jesus ; * Digging , Begging , Stealing , are the three wayes by the which all that pretend to be Christs Stewards are maintained . They that cannot digg can begg the glittering preferments of this present evil world , and the wages of Balaam . They that cannot dig , can steal , in the wayes of fraud oppression , extortion , &c. But by the mercy of the most high , the discusser hath been inabled to get his bread by as hard digging , as most diggers in New or old England have been put to : and let all men judge , whether such as can beg or steal and cannot dig ; or such as chuse neither to beg nor steal , but dig , have most time and leasure to make such images of clouts , &c. Examination of CHAP. XV. Peace . IN this passage ( Dear Truth ) we hear a sound of Agreement ; Master Cotton consenteth , that this third of Titus evinceth no civil rejection , but excommunication out of the Church of Christ ; and he saith , That no sillable of his conclusion lookes at more . And whereas it might be objected , That excommunication cannot fitly be called persecution : he answers yes , and quotes Luk. 21. 12. John 16. 2. Truth . Were it not for the fierce hands of angry Esaus , this shril sweet voice might pass for Jacobs . What ever Master Cottons ends and intentions were ( of which I cannot but judge chatitably ) the eye of God alone discerneth , but for Master Cottons words , sillables and arguings , let all impartial readers and consciences judge of these four considerations . First , Whether the word persecution , do not in all proper and ordinary speech signifie penal and corporal punishment and affliction . 2. Whether the point in question agitated between the prisoner and Master Cotton throughout the book , concern not only penal and corporal afliction : and whether it can be imagined , that the prisoner , or the discusser , or any that plead for the purity of Christs ordinances , could ever plead against excommunicating an heretick or wilful offendor out of the Church of Christ : And although the Scriptures by Master Cotton quoted , do mention excommunication , as an unjust oppression ; yet they speak also o● corporal afflictions , imprisonments , bringing before judgement-seats , and killing also . 3. It could be told in what countrey , at a publike sentence of banishment of a certaine person , a text of Scripture , Rom. 16. 17. ( parrallel with this of Tit. 3. ) was alleadged by the chief judge in court for a ground ( not of spiritual excommunication , but ) of civil , out of the Commonweal . 4. Were it not more for the name of God , for the honour of his truth , and the comfort of Master Cotton , plainely and ingenuously to acknowledge his misapplying of this holy Scripture of Tit. 3. then to cover it by so thin and poor a plea , viz. that he intends by persecution , excommunication out of the Church of Christ ? Examination of CHAP. XVI . Peace . MAster Cotton here grants a toleration to Jews , Turkes , Pagans , yea and Antichristians , with one exception , to wit , so that they continue not to seduce &c. Truth . But it must be remembred , that before and after he maintaines persecution against Apostates , blasphemers , and idolatours , and then who knows not how all these four sorts , Jews , Turkes , Pagans , and Antichristians , are full of blasphemy and idolatry ? Now in case rhey seduce not , they are to be persecuted as idolaters and blasphemers , how then are they to be tolerated ? Peace . It could not be ( had not this holy man been catcht with sipping at the bloody cup of the great whore ) that Master Cottons affirmations and doctrines should thus quarrel among themselves . But further , I see not the equality of his yoaking the Oxe and the Asse together , when he further coupleth seducing of people into worship of false Gods , confidence of a mans own merit , &c. ( which are spiritual matters ) with seducing into seditions conspiracies against the lives and estates of such Princes as will not submit their conscience to the Bishop of Rome . Truth . Your observation ( dear peace ) is seasonable ; the former are meer Religious and spiritual , the latter are meerly civil , against which the civil state is bound to defend it self with civil weapons . Peace . In the next place Master Cotton chargeth the discusser with want of reason truth , and candor , for observing how unfitly those Scriptures of Phil. 3. Rom. 14. are produced to prove a tolleration of lesser errors : And he affirmes , that he never intended , that what the Churches might not tolerate , the Cities might not , &c. Truth . The point is tolerating or persecuting by the civil state ; whatever therefore be Master Cottons intentions , it is apparant , unless the Cities and Churches of Rome and Philippi be confounded together ( as commonly they are in case of persecution ) I say it is then apparent that there is no Scripture brought for the civil state its tolerating of points of lesser moment , nor are these Scriptures brought to any purpose in hand , but prophaned . Peace . But observe his Argument , The civil state tollerates petty theeves and lyers , to live in Towns , Cities &c. Truth . No well ordered State or City can suffer petty Theeves and lyers without some punishment , and we know how severely in the State of England , even theeves have been punished even with death it self ; but Master Cotton is against such cruelty , for he pleades for tollerating of lesser errors , even in points of Religion and worship . 2. If tollerating of lesser errours be granted upon this ground , viz. till God may be pleased to manifest his truth ; is not the same a ground for tollerating of greater , as the holy spirit of God argues 2 Tim. 2. trying if God may be pleased to give repentance ? Peace . Yea but ( saith he ) the greater will infect , and so is more dangerous , and the tolleration is the more unmerciful and cruel to the souls of many . Truth . Lyars and Theeves infect also , even the Civil state , and a little leaven will leaven the whole lumpe , and therefore as the Commonweal ought not upon that ground to tollerate petty theeves and lyars , so hath Christ Jesus provided in his holy kingdom and City against lesser evils , and upon this ground , that a little leaven will leaven the whole lumpe . But yet Christ Jesus hath not spoken ( where he gives command for this thing to the Corinthians or Galatians , that such persons so leavened , should ( together with their being put out of the Church for obstinacy in a little leaven ) be put out of the world or civil state : ( The one ( the Church ( being his Garden , the other , the Commonweal , being the high wayes , Field , &c. the proper place for men as men to abide in . ) Examination of CHAP. XVII . Peace . COncerning the holding forth of errour with an arrogant and boysterous spirit to the disturbance of civil peace , Master Cotton moderates the matter , that he would not have such put to death , unless the civil peace be destroyed , to the destruction of the lives and souls of men . Truth . I cannot but here first observe the confounding of heaven and earth together , the Church and the world , lives and souls , &c. as if all were of one nature . 2. Neither blessed Paul , nor I , need to be accused of cruelty in that grant of Paul , if alleadged ( Acts 25. ) for there will not be found ought but a willingness to bear a righteous sentence of death in some crimes committed against the civil state . 3. Master Cotton may here observe , how justly ( as he speaks of the heretick ) he condemnes himself , for it is too bloody a Tenent ( saith he ) that every man that holdeth errour in a boysterous and arrogant way , to the disturbance of civil peace , ought to be punished with death . Is not this the whole scope of his discourse from Deut. 13. and other abrogated repealed laws , to prove ( what was just and righteous in the land of Israel ) so bloody a Tenent and course to be inforced in all Nations all the world over ? Peace . Master Cotton excepteth against that speech [ But if the matter be of a spiritual or divine nature . ] There is no error , saith he , can be of divine nature , though it may be spiritual . Truth . Master Cotton may hear Solomon here saying unto him . Be not overwise &c. For first , the words are not , If the errour be of a divine nature , but if the matter ( that is , the controversie , cause &c. ) be of a spiritual or divine nature : which distinction between humane and divine things , I conceive is the same with that of wisdome it self dividing between God and Caesar : Give to God , &c. And so , though no errour be of a spiritual or divine nature ( taking the words in their highth ) yet the matter in question may be of some spiritual or divine consideration , belonging to God , and his worship ; and not concerning the Commonweal or Civil state of men , which belong to Caesars care . 2. Taking spiritual as it is used sometimes in the holy Scripture as opposite to flesh and blood , I see no ground for that distinction , between spiritual and divine : God is a spirit , and the spiritual man discerneth All things : In such places and their like ( to my understanding ) spiritual and divine are the same thing . Peace . But I marvel at the next passage : how can Master Cotton with any colour of reason or charity conceive the discusser so reasonless and senceless , as to intend by these words , ▪ Such onely break the Cities or Kingdomes peace , as call for prison , and sword against hereticks ? ▪ as if ( as Master Cotton infers and saith ) that murtherers , seditious persons , rebels , traitors , were none of them such , viz. Peace-breakers . Truth . This word [ onely ] can onely have a faire respect to such as are charged by their opinions of Religion and worship to break the Peace of the Commonweale , who ( of what conscience soever they are ) may freely enjoy their conscience and worship ( either of many and false Gods , or of the true God in a false way ) and yet not be guilty of the breach of civil peace , but onely they ( I say they onely in this consideration ) who by their doctrine and practice cry out for prison , and fire and sword , against hereticks , &c. Peace . As the devil appeared an Angel of light in Samuels mantle , So John Hus and Jerome of Prage , are declared for devils with the pictured devils upon their heads ; and under this cloud of heresie and black name of hereticks , most commonly have suffered in all ages the true messengers of Christ Jesus . Thus cryed they out , Acts 17. These are they that have turned the world upside down , and are come hither also ; and thus did they set the City all on an uproare . And Acts 19. not the worshippers of Christ fill'd the whole City with confusion , but the worshipers of Diana , who filled the heavens with that Bedlam Outery of two houres continuance , Great is Diana of the Ephesians . Truth . With as little reason and peaceableness of spirit hath our English Nation used to cry Great is the Church of Rome , Great is our holy Father the Pope , Great the Mass , Great the Virgin Mary , Great the General Councels &c. And in later times , Great the Church of England , Great the Christian Magistrate , Great the Ministery and Bishops of England , Great the swearing and covenant of the people , &c. and such as dissent from us in these points and practices , persecute them as hereticks , and disturbers of the common civil peace . Peace . In the rest of this Chapter , Master Cotton makes three grants with his exceptions annexed . Truth . Please you ( dear peace ) to mention them in one , and accordingly I shall weigh them in the balance together . Peace . 1. Saith he , The many causes which the discusser before wrote of , are all of them allowed , but none of them concern holding forth of errors , which is the point in hand . 2. Saith he , It is easily granted that they do break the Cities or kingdoms peace , who cry out for prisons and swords against such who cross their judgement or practice in religion , to wit , saith he , unless their religion be of God , and the crossing of it be such as destroyeth and subverteth the Religion of God. 3. It is also easily granted ( saith he ) that many complaine most who are most in fault themselves . Truth . To these three I may answer thus in one . The Mystery of preaching or holding forth the witness of the Truth of Jesus , is interpreted by many to be the Mystery of the first seal , the white horse ; and the being persecuted or slaughtered for the word of God and testimony of Jesus , to be the Mystery of the third seal , where the souls under the Altar cry to the Lord for vengeance against their persecutors . These mysteries are sealed up , and they are the Lords letters , not to be opened and read by every one , but ( as sealed letters be ) by such to whom they are directed . Peace . It follows therefore , that in the midst of all the cries of Iews , Pagans , Turkes , and Antichristians [ Our Religion is the Religion of God : You are an heretick , you are a persecutor , We are true Christians , we are persecuted , &c. ] that the hearts of Gods children must be comforted and staid up with the sight of this Mystery . And doubtless it is most commonly ( though not alwayes ) true , that the imprisoned , fined , whipt , banished , hanged , burned , &c. in point of Religion have been so inhumanely oppressed for the word of God and the Testimony of Iesus . Our own Chronicles , Records of England , and blessed Master Fox will in part evidence to us , that scarce a King or Queen of England hath past since Richard the second his time , but the blood of the witnesses of Iesus more or less hath been spilt in their Raignes , as the blood of Hereticks , Schismaticks &c. and but few drops of the blood of any Heretick indeed have faln to the ground . Truth . The discusser therefore humbly ( to my knowledge ) desireth according to Master Cottons wish to reflect upon his own way , and humbly to beg of God two things for himself , and all in any measure censured and persecuted as hereticks . First , Iosephs innocency , purity , chastity , in all those points and questions wherein they are charged and condemned unclean . Secondly , Iesephs patience to bear the accusations , censures , imprisonments &c. from the tongues and hands of them who are notoriously unclean and guilty before the zealous and revenging eye and hand of God. Examination of CHAP. XVIII . Peace . MAny of the following leaves and Chapters ( dear truth ) are spent upon that great and heavenly parable of the Tares , a knot about which so many holy fingers , dead and living , have been so laboriously exercised , all professing to unty , yet some by seeming to untie , have tyed the knot the faster . Truth . It is no wonder ( sweet peace ) to finde Master Cotton so intangled both in his answers and replies touching this Parable ; for men of all sorts in former ages , have been so intangled before him : To which purpose , with thy patience I shall relate a notable passage recorded by that excellent witness ( or Martyr ) of God , Master Fox in his book of Acts and Monuments : t is this . In the story of Master George Wisehart ( that famous Scotch witness of Christ Iesus ) in the dayes of King Henry the eighth , there preached at the arraignment of the said Wiseheart , one Iohn Winryme , subprior of the Abbey of Saint Andrews , he discoursed on the Parable of the Tares , he interpreted the Tares to be hereticks ; and yet contrary to this very Scripture ( as Master Fox himself observeth , though elswhere himself also maintaining it the duty of the civil Magistrate to suppress hereticks ) I say the said Winryme concludeth that hereticks ought not to be let alone until the harvest , but to be supprest by the power of the civil Magistrate : So that memorable it is that both the Popish Prior , and that truely Christian Fox , were intangled in contradictions to their own writings about the interpreting of this Heavenly Scripture . Peace . O what cause therefore have all that follow Iesus to beg of Iesus ( as the Disciples did ) the blessed Key of David to unloose this holy mistery ? In the entrance therefore of this discourse , the discusser observing Master Cottons exposition to be fallacious , and the Tares to be interpreted , either persons , or doctrines , or practices , he blames that Master Cotton gives no argument for proof of such an interpretation : Master Cotton replies . First , Neither did the Author of the letter give reason for his interpretation . 2. That they both gave one interpretation . For the Author of the letter said , that some expounded the Wheat and Tares , to signifie such as walk in truth , and such as walk in lyes : now are not ( saith Master Cotton ) hypocrites and some corrupt doctrines and practices coincident with such as walk in lyes , & c ? Truth . I answer , First it might be both their failing , not to strengthen their interpretations with some light and evidence from Scripture or reason , although the Prisoners failing the less , as being forced to write by shifts and difficulties in prison , and so the shorter , when Master Cotton had free liberty to inlarge and confirm without control , &c. 2. When the prisoner interprets the Tares to be such as walk in lyes , it will be found evident upon examination , that he meaneth such as manifestly , openly , visibly walk in the true profession of Christianity ; and such as openly and visibly walk in the lyes of false and Antichristian doctrine and worship . That distinction of secret and open Hypocrisie is seasonable : secret , implies such a dissimulation as may lie hid under the true outward profession of Christ Jesus , as in Judas , Simon Magus , Ananias and Sapphira &c. Open hypocrisie implies the profession of the man of sin , sitting in the Temple of God ( or over the Temple of God ) pretending the Name of Christ , and yet apparantly and visibly , false and counterfeit , and but pretending , when such pretences and shewes are brought to the Touchstone of true Christianity . Peace . Your observation is true , as also a second , That these hypocritical doctrines and practices are to be tollerated to the end of the world , this he sets down in general , not instancing in particular what doctrine and practises are to be tollerated : and on the other hand , the whole drift of his Booke maintaineth , that such persons , doctrines or practices , that are idolatrous , or blasphemous , or infectious , are not to be tollerated or permitted at all ; which passages to my understanding have not harmony among themselves : For what is all the whole Religion of every Antichrist , but a Mass or Chaos of Hypocrisie , Idolatry , Heresie , Blasphemy , Poysons ? &c. Besides , Master Cotton had dealt more plainly with this holy Scripture , if he had explained what he meant by such doctrines and practises [ comming neer the truth ] and set down the bounds , how neer as to make them Tares . Truth . Dear Peace , Who knows not that the weeds of the wilderness come neer the flowers of the Garden , the counterfeit may come neer the life , and the false mettal the true gold ? And though it be true that some doctrines and practices be not so gross as other , yet they differ but ( as the Scripture speaks ) as whores and whoremongers , amongst themselves ; some are more proper , and fine , and young , and painted ; some are old , deformed &c. And yet the finest weeds , counterfeits and whores are unsufferable in the Garden , in the Commonweale , house , and bed of Christ : Though yet in the civil Commonweale , the vilest spiritual strumpet may challenge a civil Being , if in civil things unreproveable . Examination of CHAP. XIX . Peace . BUt in this Chapter , Master Cotton in the issue granteth , that the Tares signifie persons , by Christs own interpretation : For [ them that do iniquity ] may seem to be an explanation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All scandals , that is , persons holding forth of scandalous and corrupt doctrines and practices , like unto true and sound . Truth . Yet withall he chargeth the discusser with lightness and inconstancy , for endeavouring to prove that corrupt doctrines and practices ▪ are not to be tollerated , and yet , saith he , the discusser pleades that such persons ought to be tollerated . Whereas the discusser twice in this Chapter expresly distinguisheth between toleration in the Church , and tolleration in the world , and affirmeth , that although the Church of Christ Jesus cannot tollerate either persons or practices which are false and Antichristian , yet the civil state , the world , ought to tolerate and permit both . And therefore Master Cottons inconsiderate charge of contradiction will not stick , because of those divers respects or States , the spiritual and civil , as it was no contradiction in Christ Iesus , to affirme that Iohn Baptist was Elias , when Iohn himself affirmeth , that he was not Elias ▪ For in several respects the Negative of John , and the Affirmative of Jesus were both true . Examination of CHAP. XX. Peace . IN this passage ( to my understanding ) Master Cotton after much seeming contestation and disagreement , yet in conclusion he shakes hands and agrees with the discusser in the maine point in question . Truth . Your observation reacheth home ; for let it be granted , that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not signifie All weeds sprung up with the wheat , but one kind of weed , and that in special which Master Cotton saith Dioscorides describeth : Let it be granted to be the same with Lolium , and that there is a great similitude between the Tares and the Wheat , while they are in the blade ( some of which particulars are controversial : ) yet it no way opposeth that which the discusser maintaineth , to wit , the easiness of discerning these tares to be tares , when they are grown up to blade and fruit . And therefore Master Cotton at the last , confesseth that even these tares ( unknown hypocrites ) ( according to his own exposition ) ought to be suffered in the church of Christ to the harvest or end of the world . Peace . I cannot but wonder how Master Cotton should once imagine , that it might possibly stand with the order , piety , and safety of the profession of Christ Jesus , that such a generation of known hypocrites should be perpetually suffered . Truth . Doubtless the Lord Jesus was not of Master Cottons minde , who so vehemently warned his followers to take heed of the leaven of hypocrisie . Beside , if known hypocrites may be suffered and not cast out , Why may not known hypocrites be taken in ? And what is then become of the true matter of the church , to wit , true living stones of a spiritual life and nature , so far as outwardly can be discerned ? Peace . This assertion hath so foule a representation , that Master Cotton is forced to draw this vaile over , and therefore he adds , untill the fruits of hypocrites grow notoriously scandalous . Truth . I cannot fathom how these two agree : First , known hypocrites may be tolerated untill the worlds end ; 2. Tolerated no longer , then untill the fruits of the hypocrisie grow notoriously scandalous : For will not all reason and experience ask this question : How comes it that this friend , subject , and Spouse of Christ is now a known dissembler , traitor , whore , unless by some scandalous fruits so declaring and uncasing of them ? If the shameful fruits of the unclean person , 1 Cor. 5. were sufficient to denominate him a wicked person , why were they not sufficient to warrant Paul to say , Put away therefore that wicked person from amongst you ? Peace . But let us mind the Scripture quoted : If ( saith Master Cotton ) foolish Virgins be cast out of the church , the wise Virgins may be found sometimes sleeping as well as they . Truth . Neither good wheate , nor wise Virgins are to be cast out of the church of Christ , while they appear to be so : yet since Master Cotton elsewhere grants , that a child of God ( good wheat , and a wise Virgin ) may so stand out against the church of Christ ( in some passion ) that he may be cast out . &c. How much more then ought the tares and foolish Virgins ( while so appearing ) be excluded ? 2. If the wise Virgins be received into heaven , as the foolish shut out , will it not evidently follow ( even the contrary to that for which Master Cotton alleadgeth this Scripture ) to wit. That when hypocrites are discovered , they are to be kept out , and consequently to be cast out of the church of Christ ? except Master Cotton will say , that the kingdome of Christ on earth , may receive and keep in her bosome such stinking weedes , declared so to be , which the kingdome of Christ in heaven abhors . Who questions , but while the hypocrisie of these foolish Virgins lay hid in their empty vessels , that outwardly they appeared as wise as the wise Virgins ? But when the fruits of their hypocrisie discovered them to be fools , how can Master Cotton ( according to the truth as it is in Jesus ) affirme , that foolish Virgins ( known hypocrites ) are to be kept in and not cast out of the church of Christ unto the end of the world ? Peace . O how contrary is this to the very fundamentals , essence , nature and being of a church or Spouse of Christ Jesus , which is ( by the confession of Papists and Protestants ) a society of wise Virgins , visibly Saints holy and faithful persons , a society of such persons as outwardly profess to love Christ Jesus uprightly ( Cant. 1. ) and to be espoused to him , 1 Cor. 11. Truth . Yea , and how contrary is this to the nature of Christ Iesus , whose heart is all one fire towards the daughters of Ierusalem ( Cant. 4. ) and how contrary to the charge , that great and solemn charge of the Lord Iesus to all his followers , to take heed of that leaven which is hypocrisie , which if suffered , will leaven the whole lumpe , and render the garden and spouse of Christ a filthy dunghill and whore-house of rotten and stinking whores and hypocrites . Examination of CHAP. XXI . Peace . MAster Cotton here endeavors to prove ( as many have done before ) that the Field which the Lord Iesus interprets the world , was meant by him to be the Church , as he is said to love the world , Iohn 3. to be propitiation for the sins of the world , 1 Ioh. 2. Truth . In these and many other places of like nature , it pleaseth the Spirit of God to set forth his love to mankinde , distinct from all other creatures : As also the impartiality of his love , calling his chosen out of all sorts of sinners , mankinde all the world over : and yet it cannot be denyed , but that the Scriptures speak frequently of the world and of the church in a far distinct and contrary acceptation . So , as when he nameth the church , it cannot signifie the world ; and when the world , he cannot be said to intend the church , the reasons therefore on either side must be expended and weighed in the fear of God , why the Field here called by Christ the world , cannot be intended to be the church of Christ . Peace . Your right distinguishing , is a right dividing of the word of Truth ; but ( saith Master Cotton ) it cannot be the world in proper signification ; for which he aleadgeth three reasons . First . Because there had been ( saith he ) no place for the servants wonder at the appearing of the tares verse 27. for what wonder that the world should be so full of fornicators , & c ? Was it ever otherwise ? Truth . It is true , that the world lyeth in wickedness , and is full of fornicators , idolaters &c. and yet it was some thousands of yeers when the world was not full of Christian , that is , anointed , or holy fornicators , holy idolaters &c. That is indeed and truth Antichristian , and that alone is the point in question , about which this answer of Master Cotton hovers , but comes not neer it . This is indeed a most dreadful and wonderful point of the wisdome , justice , and patience of God , so to suffer so many millions of men and women , to arrogate to themselves the name and profession of the most holy living God , and his holy Son Christ Iesus , to be called Christians , anointed or holy , and yet upon the point to hate the holiness , truth , and spirit of Christ Iesus . Truth . This is doubtless to me ( what ere Master Cotton imagines ) a wonderful mystery in all Ages since these tares were first sown , to see , I say , so many millions of holy idolaters , holy murtherers , holy whoremongers , holy theeves &c. The blasphemy of this is so wonderful and dreadful , that I cannot sufficiently wonder at him that wonders , not how this comes to pass . Truth . The like I answer to his second Reason , that it is true that we read not that ever any of the Ministers or Prophets of Christ ever essayed to pluck up all such vicious notorious persons out of the world , as they demanded concerning the tares , for then indeed as the Spirit implies , 1 Cor. 5. the whole state of the world would be overthrown ; but yet this hinders not , but there may be a desire in Gods servants to pluck up this or that sect or sort of people , Jews , Turks , or Antichristians . Peace . Dear Truth , you make me call to minde the desire of Christs disciples , that fire might descend from heaven , not to consume all fornicators , idolaters , all cruel and unclean persons out of the world , yet that particular , unmerciful , superstitions Town of the Samaritans , they desired that fire might come from heaven and consume them . Truth . Indeed this desire of the disciples is no strange desire , for what else do All they desire , which permit not in the civil state , any Religion , worship or conscience but their own ? Nay far beyond that , were the whole worlds neck under their imperial yoake ( the many millions of millions of blasphemers , and idolaters of all sorts ) if they will not be convinced at their word , must be cut off from all natural and civil being in the world , by Fire and Sword. Peace . His third reason is , That the discusser reckoned up as paralel goats and sheep , wheate and tares ( as generally , said he , others do ) and he addeth , that in the purest church after the ruine of Antichrist , there shall be goats and sheep , wise and foolish Virgins , untill the coming of Christ to judgement , Mat. 25. Truth . Although the discusser spake of that eternal separation between wheat and tares , sheep and goats approaching ; yet he never said , that the tares and goats signified hypocrites in the Church , which is the point in question : Nor dare I subscribe to that opinion , that after the destruction of Antichrist , when purest times of the church shall come , that there shall be such a mixt estate in the church of Christ , untill the coming of Christ to judgement . For first , Although goats were clean for food and sacrifice , yet it is apparant , that as they are for the left hand , So they are visibly known by every child , where goats and sheep are kept . And to image that visible hypocrites , such as tares goats , unprofitable servants , foolish Virgins &c. shall in a mixt way make up Christs churoh , and that in the purest times of the church , of which there are so many and wonderful prophecies , is to me not onely to frame a church estate point blank cross to the purity of those churches , but even to the first Apostolical churches , yea and against that frame of church estate in New England , where Master Cotton hath professed ( though now it is said the door is wider ) against ▪ receiving in such members as are visibly foolish Virgins , goats &c. Peace . Master Cottons second answer is , that if the Field be the world , as the tares Antichristians and false Christians , yet they were first sown in the field of the church . Truth . Not so : for although there might be many infirmities and distempers , yea some great corruptions in the first Christian body the church of Christ ; notwithstanding that Antichrist is an Apostate , yet it will not follow , that the tares were first sown in the true church , because Sathan might easily raise up some professors of the name of Christ , which the true church would never admit . And as Sathan might raise up persons , congregations , worships , which were not according to Christ ; So might he easily raise up churches , congregations and societies of such tares with whom the churches of Christ might refuse society . So saith John , There are many Antichrists , whom yet we cannot well imagine that they were in the churches of the Lord Jesus . There came false Apostles to the Church at Ephesus , but yet that church examined and found them lyars . And so long as the churches were watchful , those tares kept in the world . But when the churches began to be sleepy , the Tares might undiscerned creep into the church This may be as well , as when Apostates fall off from the church , go out from it , because they were never of it : and also as well as that the church of Christ may drowzily neglect to purge out the old leaven of persons and things , which may soon overspread and over-run the whole lumpe and garden of the church of Christ , untill it be turned againe into one common field of the world together . Peace . Master Cottons third answer is , That Antichristians must not be tolerated unto the end of the world , because God will put it into the heart of faithful princes to hate the whore ; and after that , we read of a visible state of New Jerusalem before the end of the world , Rev. 20. 21 , 22. Truth . It is not said , that those princes that shall hate the whore shall be faithful princes : and since Master Cotton seems to hold that by way of ordinance ( and so in obedience ) the Kings of the earth shall with the sword destroy Antichrist , I desire his proof for any such prophecy . For , 1. It is not said , that God will put it into their hearts , to hate the whore . And we finde that they shall hate the lambe , as well as hate the whore . For they shall make war with the lambe , and the lamb shall overcome them , as comes to pass after the ruine of the who●e , Rev. 19. 2. Judgement may be executed upon the whore by way of mutual judgement each upon others , when in the midst of their spiritual whoredoms , and drunkenness with the Saints blood , they shall fall out with the whore ( as useth to be in whoredome ) and turn their whorish loves into outragious fury ; and the very description of their fury looks this way , for it is not the property of sober and faithful men ( though repenting of their whoredoms ) to make a woman naked ( though a whore ) and to eat her flesh , as it is said , those shall do . But grant ( as we most hopefully do ) the whores consumption by the ten hornes of the Beast , and the flourishing of new Jerusalem upon the earth ( Rev. 20. 21 , 22. ) before the end of the world ( all which are great disputes among the people of God ) yet I judge it necessary that two or three queries be satisfied for the further clearing of the holy minde of the Lord in this particular . 1. Whether ( as some have and do argue ) the end of the world in this Parable and other Scriptures do expresly and undeniably signifie the end of the world and judgement-day literally , and not some other mystical period of time , since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( usually translated world ) is of various signification , and sometimes signifies and Age. 2. Whether those ten Kings which shall destroy the whore , shall be absolutely Christian , true Saints , followers of Jesus they and their Armies , or else remaining Antichristian hornes of the Beast , shall yet execute the judgement of God upon the great whore : as Jehu remaining both hypocritical and idolatrous , yet dashe out the braines of that great whore Iezabel , and executed judgement upon Baals Priests : yea and even as Henry the eighth tumbled the Pope out of his chaire in England , and thousands of his Popelings with him , he supprest and threw the whore Iezabel the church of Rome out of Englands window , and yet continued to burn the Saints of Iesus upon his six Popish and bloody Articles . 3. Whether that mighty Army of Gog and Magog , which is mustered up after the thousand yeers raigne of Christ , be not in part made up of the ●en hornes , even after the whore of Romes consumption ( as before in Henry the eighth his case ) which horns with their peoples Christ will have yet to be tolerated as Tares in the field of the world , though not in the Church of Christ . Peace . What think you of Master Cottons grant , that the first fruits of Antichristians may be tares sown in the field of the church , which afterwards grow to be Briars and Thornes ? Truth . I observe that to be tares , of Antichristian worshippers , and briars and thornes ( oppressers and persecutors ) are both of them of a false and Antichristian nature , which ought to be far from imitation of the Rose of Sharon , or the Lily of the vallies . But 2. Are there no tares , that is , hypocrites , but in the church ; and must all the briars and thornes ( oppressors and persecutors , &c. ) have no root from the wilde world , but from the garden of Christs church ? Peace . Now whereas it was urged , that it stood not with the wisdome and love of Christ , interpreting this parable , and opening what the field was , to call the field the world , when he meant the church : Master Cotton answers , that Paul by the same wisdome useth the same word , 2 Cor. 5. God was in Christ reconciling the world unto himself . Truth . Paul in using that figure of the world for all sorts of men in the world , doth not undertake to interpret a Parable , which before he had proposed unto ( and at the request of ) the Corinthians , as the Lord Iesus doth at the request of his disciples . And where Master Cotton saith , that it is no more an improper speech to call the church the world , then to speak of Christ as dying for the world , when he dyed for the church . Truth . I finde it not to be said , that Christ died for the world , but grant that it hath pleased the Lord in his most infinite wisdome , to cause the tearm of the world to be used in various significations ; yet let any instance be given of any Scripture , wherein the Lord opposing the church to the world , the wheat to tares , doth not distinguish between the church redeemed out of the world , and the world it self , which is said to lye in wickedness , and to be such as for which Christ Jesus would not pray , Iohn 17. Examination of CHAP. XXII . Peace . IN this Chapter was urged the scope of the Lord Jesus , to wit , to foretell the Antichristian state opposing the true Christian church and worship as also to comfort and strengthen the hearts of his followers , against the grievances ari●ing therefrom ; and where it was urged that the church consisteth onely of good ground , and that the three sorts of Bad ground visibly so declared , are properly in the world , and not in the church , Master Cotton answers , First , Did not Christ preach to all these sorts of hearers in the church of the Jews ? Truth . That national church of the Iews , in its first visible constitution , consisted onely of good ground . Now that the other three sorts of hearers were in the church of the Iews , it was an accident and corruption : when they grew incurable , and received not the admonitions of the Lord , by the Lord Iesus and his servants , preaching unto them , the Lord cast them out of his sight , destroyed that nationall church , and established the Christian church . Now what is this to the permitting of known hypocrites in the Christian church to the worlds end ? since that the proper seat of known hypocrisie , and of all other wickedness , is the world , which indeed properly consisteth of the three sorts of Bad ground , as the church and Garden of Christ , of the honest and good ground . Peace . But further , If ( saith Master Cotton ) the children of the church-members be in the church , then they growing up to yeers , become some of them like the high-way , and some like the stony , and some like the thorny ground . Truth . Admit the Christian church were constituted of the natural seed and off-spring ( which yet Master Cotton knows will never be granted to him , and I believe will never be proved by him : ) yet he knows , that upon the discovery of any such portion of ground in the church , the church is bound to admonish , and upon impenitency ( after admonition ) to cast them into the world , the proper place of such kind of hearers and professors . Peace . Master Cotton proceeds to a third answer , to wit , Though it be not the proper work of the church to bring up their own children to become the sincere people of God , And Christ hath given his Church and his Gospel preached to it , to lye like leaven in three pecks of meal , till all be leavened , Mat. 13. 31. And he hath given Pastors and Teachers , as well for the gathering of the Saints , as for the edification of the Body of Christ . Truth . I answer , the proper work of the Pastors and Teachers , is to feed the sheep and flock , and not the Heards , the wild Beasts in the world . And although it is the duty of parents to bring up their children in the nurture and fear of the Lord ; yet what if those children refuse to frequent the Assemblies of the Church , and what if those three sorts of bad ground or hearers will not come within the bounds of the Pastors and Teachers feeding ; hath not the Lord Iesus appointed other Officers ( in the same Ephes . 4. ) for the gathering of the Saints , that is sending out of the Church of Christ , Apostles , or Messengers , to preach Christ Iesus to the three sorts of bad ground , to labour to turn them into good ground ? But alas , to salve up all this , the civil sword is commonly run for , to force all sorts of ground to come to church , instead of the sending forth ( Rom. 10. ) the heavenly sowers , according to the Ordinance of Christ Iesus . Peace . But what say you to his fourth answer , viz. There is no such Resemblance between the high-way-ground and good ground , as between the Tares and the wheate , nor would the servants wonder at Tares in the high-way , nor ask about their plucking up . Truth . I answer , Let the high-way , stony , and thorny ground be considered in their several qualities of prophaneness , stouiness and worldliness , and all the sons of men throughout the whole world naturally are such ; and t is no wonder , nor would the servants of Christ be so troubled , as to desire their plucking up out of the world . But yet againe consider all these sorts of men as professing the name and anointing of Christ Iesus in a false and counterfeit Antichristian way , and then it may well be wondred , whence such monstrous kind of Christians or anointed ones arose : And Gods people may easily be tempted rather to desire their rooting out of the world , then the rooting out of any such sorts of ground or men professing any other Religion , Jewish , Mahometan or Pagan , Antichristian and false Christians being more opposite to the kingdome of Christ Jesus , and more dangerous , by how much more a counterfeit and Traytor is worse then a professed Fox , an Antichristian ( whether Papist or Protestant ) worse then a Jew , a Pagan , Whether Indian , Turke or Persian . Examination of CHAP. XXIII . Peace . Still of the Tares . THese tares ( saith Master Cotton ) are not such sinners as are opposite and contrary , for then none should be opposite or contrary but they . Truth . I acknowledge ( as Master Cotton here observeth ) two sorts of persons opposite and contrary to Christ Jesus and his Kingdome . First , All sorts of sinners scandalous in their lives and courses . 2. More especially opposite in point of Religion and worship , as all idolaters , and especially Antichristians . Now every man by nature , the best and wisest , is opposite and contrary to Christ , his word and kingdome ; but an idolater and Antichristian is more especially opposite to his glorious Name , Truth , and Ordinances . And therein properly lyes the mystery of iniquity , brought in by the man of sin , that lawless person , 2 Thess . 2. most opposite or contrary to Christ Jesus the Son of God , and Son of Righteousness . Peace . But this is a begging of the question ( saith Master Cotton ) for the question is about visible worshippers , such as were discovered and declared to be what they were , as well by their fruit as by their clads , and therefore againe ( saith Master Cotton ) these tares were the seed and children of the Devil ; for why should they be called the seed of the One , and the children of the Other ? Truth . I answer , the Lord Jesus distinguisheth , thus , He that soweth the good seed , is the Son of man ; and the good seed are the children of the Kingdome : he that soweth the tares is the devil , and these tares are the children of the evil or evil one ; Hence by way of opposition , these children of evil or evil ones being visibly such as are opposite to the children of the kingdome , they cannot be hypocrites in the church , untill they are discovered : These children therefore of the evil one opposite to the visible kingdome , and so to visible Christ Jesus in point of his kingdome , church , and worship ( though they be the children of the devil in a sence , yet ) can they be no other , but the children of the false Christ or Antichrist , in the way of a false church and worship . Peace . Yea but lastly ( saith Master Cotton ) that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated the children of the wicked one or wickedness , will agree to hypocrites . Truth . It will indeed , if we respect their inside , which is only visible to the invisible King , as Judas in his profession : but it cannot agree to such hypocrites as are undiscovered by their fruits in the church , but unto such hypocrites as are discovered in their blades and fruit , and so consequently are not fit to live with other sinners in the world : I doubt not but Master Cotton will say , That although a member of a Church prove a theife , adulterer , murtherer , in the eyes of a Brother , that sees and knows his secret wickedness , yet that brother is censurable as a slanderer , if he should report these evils , though to the Church , untill according to visible order he could produce good proof and evidence . Examination of CHAP. XXIV . Peace . Still of the Tares . MAster Cotton here seems to me ( with the Familists ) to confound heaven and earth together , the matters of Worship , and Ordinances of Religion , with the affaires and businesses of this life : for saith he , such as stand for the kingdome of Satan ( as all evil men do ) they stand in opposition to the Kingdome of Christ . Truth . Master Cotton is not now to be taught the distinction between the church and Commonweale ; nor that a national church is not of Christ Jesus his institution : yet as this discourse strongly inclines to erect a national church , so doth this present answer to the confusion both of Church and Commonweale . It is true , a covetuous Iew , that blasphemeth Christ Jesus , stands for Satan against Christ . But by his covetousness in one kinde , as covetousness is opposite to Righteousness and contentation , &c. and for Sathan against Christ in another sence , that is in a Religious and Spiritual sence , as he prefers Moses before Christ Jesus , and denies the true Messiah to be yet come in the flesh . A cruel Turk stands for Satan against Christ , by his cruelty in one sence , to wit , in opposition to Christs mercy , gentleness , patience , &c. but by his belief in Mahomet , preferring him before Christ , he opposeth him in his Kingdome and Worship . To come neerer , a drunken English , Dutch or Frenchman , stands for Satan against Christ , as their drunkenness is opposite to Christs sobriety , temperance , &c. but against Christ in another sence , as they profess the wayes of Antichristian idolatry and superstition : And not to observe this distinction , is ( with some Familists ) to run upon quick-sands of confounding the spiritual kingdome of Christ Jesus , his worship and ordinances , with the kingdomes of this world , and the common affaires thereof in natural and civil consideration . Peace . But though Christ ( saith Master Cotton ) should command other offenders to be let alone beside Antichristians , yet he should not contradict any ordinances for the punishment of offenders &c. because , saith he , No law of God , nor just law of man commands the the rooting out of hypocrites , though the church be bound to endeavour ( as much as in them lies ) to heale their hypocrisie . Truth . Hypocrisie discovered in the fruit of it , is not to be let alone in the church or State : For neither church of Christ nor civil state can long continue safe , if hypocrites or traitors ( under what pretence soever ) be permitted to break forth in them , without due punishment and rooting out ; this hypocrisie being especially that great sin against which Christ Iesus so frequently and so vehemently inveighed , and against which he denounced the sorest of plagues●nd ●nd judgements . Truth . By whose command , and by what meanes and ordinances , by whose power and authority , but by the command , meanes and power of Christ Jesus ? And I further aske , If faithful admonition be not one good means of healing , and if that lye not in the churches power ; and if the hypocrite after faithful admonition once or twice , submit not to the voice of Christ Iesus , I ask where the Lord Iesus commandeth to make a stop , and not to cast forth and reject whomsoever wilfully obstinate ? Peace . Doubtless ( dear Truth ) many will be apt to say Master Cotton intends secret and close hypocrisie . Truth . And I doubt not but himself will say , That this is not our question , but of known and unmasked hypocrisie , as himself hath formerly declared , and such as here he expresseth come under ordinances of healing . Peace . But further ( saith Master Cotton ) it is not true , that Antichristians are to be let alone untill the end of the world , Why ? Because Christ commanded excommunication , &c. Truth . I am astonisht , and wonder why Master Cotton here speaketh of excommunication , a spiritual ordinance of Christ Iesus in his spiritual kingdome or city , when the dispute onely concerns temporal excommunication or cutting off ? Let them alone , that is , in civil State ? I wonder also how he should imagine the discusser in this Chapter to affirme , that Antichristians are to be let alone in the church unto the end of the world , when it was the very scope of his argument in this Chapter , to prove , that the speech of Christ Jesus , [ let them alone ] must needs be understood of letting idolaters and Antichristians alone in the civil state , and in the world , because otherwise , if he had meant , [ Let them alone in the church ] he should contradict himself , who hath appointed meanes for the disturbing and purging out the corrupt leaven both of persons and practices out of his church and kingdome . Peace . The same answer indeed will easily be returned to his last supposition of any Popish spirit conspiring against the life of King and Parliament . The whole scope of this book professeth , and in this Chapter the discusser professedly argueth , that Christ Jesus hath appointed that civil offenders against the civil state , ought not to be let alone . But Master Cotton adds , If Popish Priests and Jesuits be rightly expounded to be the Rivers and fountaines of water , which drive the dead sea of Antichristian pollutions up and down all Nations in Europe , and in some cases are to drink blood ; Then are they not to be let alone , but duely supprest and cut off from conveying up and down idolatrous , heretical and seditious wickedness , Rev. 16. 4. 7. Truth . The exposition of this Scripture will be further examined in the sequel , and found no true exposition ▪ That Rivers and fountaines of water drive the sea up and down : For rivers and fountaines however they come from the salt-water , yet lose they the savour of the salt-sea , and yeeld a savour of the earth through which they make their passages ; and again they run into the sea , and are themselves driven up and down , and swallowed up in the sea : Nor will it be found a true exposition according to Godliness and Christianity , which commandeth patience and waiting , not fire and sword to gaine sayers and opposites : Nor lastly , will it be found a true exposition agreeing with Master Cottons own profession in some passage of this book , wherein he holds forth great toleration and gentleness to other consciences , both English and Barbarians . Examination of CHAP. XXV . Peace . IN this Chapter Master Cotton affirms , that hypocrites ( even ) they that are discerned to be such , yet they are not to be purged out , except they break forth into such notorious fruits of hypocrisie as tend to the leavening of the whole lumpe : for otherwise ( saith he ) we may roote out the best wheate in Gods field , &c. Truth . I answer , s●●●● hypocrites and all hypocrisie is so odious in Gods sight , and so vehemently inveighed against by Christ Jesus , what should be the cause why the leaven of the Pharisees , which is hypocrisie , should finde greater favour and connivence in the church of Christ , then the leaven of any other sin , since all ought to be purged out ? 1 Cor. 5. 2. Contrary to what Master Cotton saith , [ to wit , That no man meerly for hypocrisie and want of life and power of Godliness ought to be proceeded against ] the Spirit of God by Paul saith , That such kind of professours of the name of Christ should arise , that should pretend a form of godliness , but not shew forth the power thereof , from which he commandeth us to turn away , 1 Tim. 3. Peace . But Master Cotton excepteth , Except ( saith he ) they break forth into some notorious scandalous fruits of hypocrisie . Truth . How shall an hypocrite be discovered and known to be an hypocrite or traitor in church or civil state , but by some such notorious scandalous fruits as tend to the leavening of the whole lumpe ? Come to particulars ; was Iudas , Ananias and Sapphira , Simon Magus , Demas , or any other discovered to be Hypocrites , when they broke forth into treachery , lying , covetousness ? and might the church proceed against such ? If it be denied , I ask to what end the Lord hath given those holy rules of admonition ? &c. will it prove ought but prophaning of the name of the Lord , to pretend our clear discerning of the Scripture and ordinances , and not to practise them ? If it be yeelded against these fruits of hypocrisie , discovering men to be hypocrites , why do we plead for a dispensation , and ( not for the wheat of the Field , and flowers of the garden , but ) for the most stinking and loathsome tares and weeds to be continued in the holy garden of Christ Jesus ? Peace . But many hypocrites ( saith Master Cotton ) fall not within the censure of that Scripture , 2 Thess . 3. 6. Withdraw from every brother that walketh disorderly ; for many hypocrites follow their callings , and are so far from being burthensome unto others , that they are after choaked with the cares and businesses of the world , and yet are not behind in liberal contribution to pious uses . Truth . But is not this halting between God and Baal ? yea is not this pleading for Baal , for hypocrisie , hypocrites and dissemblers , false and Antichristian counterfeits , to be permitted not onely in the wilderness of the world ( which I contend for ) but also even in the Garden , House , Bed , and bosome of God ? What if men be civil and follow their callings ? Men that know not God , so do . What though they be liberal to pious uses ( millions of Papists are and have been so according to their consciences ) when as yet they are choaked with cares and businesses of this world ? How express is the charge of the Lord Jesus , to with-draw from such , notwithstanding their forme of Godliness , and contribution to Godly uses , when they declare not the power of godliness , 1 Tim. 3. 2. Not to eate with them , and therefore to seperate from such a brother as is covetuous , 1 Cor. 5. as well as from an idolater , drunkard , &c. The Church of Christ is a congregation of Saints , a flock of sheep , humble , meek , patient , contented , with whom it is monstrous and impossible , to couple cruel and persecuting lyons , subtle and hypocritical Foxes , contentious biting dogs or greedy and rooting swine , so visibly declared and apparant . Examination of CHAP. XXI . Peace . IN this Chapter four answers were given by the discusser to that great objection of the mischief that the Tares will do in the field of the world , if let alone and not pluckt up . The first was , That if the tares offend against Civility or civil state , God hath armed the civil state with a civil sword , &c. Master Cotton replies , what if their conscience incite them to civil offences ? I answer , the conscience of the civil Magistrate must incite him to civil punishment , as a Lord Maior of London once answered , That he was born to be a Judge , to a Thief that pleaded he was born to be a thief . If the conscience of the worshippers of the Beast incite them to prejudice prince or state , Although these consciences be not as the conscience of a thief ( commonly convinced of the evil of his fact , but ) perswaded of the lawfulness of their actions ; yet so far as the civil state is endammaged or endangered , I say the sword of God in the hand of civil Authority is strong enough to defend it self , either by imprisoning or disarming , or other wholesome meanes , &c. while yet their consciences ought to be permitted in what is meerly point of worship , as prayer , and other services and administrations . Hence the wisdome of God , in that 13 Rom. ( reckoned by Master Cotton the Mag●a Charta for civil Magistrates dealing in matters of Religion ) I say , there it pleaseth God expresly to reckon up the particulars of the second table , chalking out ( as it were ) by his own finger , the civil sphear or circle , in which the civil Magistrate ought to act and execute his civil power and Authority . Peace . The second answer of the discusser was , that the church or spiritual City hath laws and Armories to defend it self . Master Cotton excepteth , saying , That if their members be leavened with Antichristian Idolatry and Superstition , and yet must be tolerated in their idolatry , and superstitious worship , will not a litle leaven leaven the whole lumpe ? and how then is the church guarded ? Truth . The question is , whether idolatrous and Antichristian worshippers may be tolerated in civil state , in the City , in the Kingdome , &c. under any civil power : Master Cotton answers no , they will do mischief . The reply is , against any civil mischief ( though wrought conscientiously ) the civil state is strongly guarded . Secondly , Against the spiritual mischief , the church or City of Christ is guarded with heavenly Armories , wherein there hang a thousand Bucklers ▪ Cant. 4. and most mighty weapons , 2 Cor. 10. In the church of Christ such worshippers ought not to be tolerated , but cast out , &c. That is true , saith Master Cotton , but yet their leaven will spread . I answer , What is this , but to make the most powerful appointments of Christ Jesus , those mighty weapons of God , terrible censures and soul - punishments in his kingdome , but as so many woodden daggers and leaden swords , childrens Bull-beggars , and scarcrows , and upon the point so base and beggarly , that without the help of the Cutlers shop or Smiths forge , the church or kingdome of Christ cannot be purged from the leaven of idolatry and superstition ? Peace . Me thinks the Lord Jesus was of another mind ▪ Mat. 18. when he accounted it sufficient to cut off the obstinate , Let him be as a Gentile or publican : and in the very similitude of leaven ( here used by Master Cotton ) Paul counted it sufficient to purge out the leaven , 1 Cor. 5. if that evil person were put away from the midst of them , that is , from their holy and spiritual society . Paul never asks ( as Master Cotton doth ) since we have not to our spiritual armes , armes of flesh , and a civil sword to help our spiritual , how shall the safety of the church be guarded ? But let 's proceed . The third Answer was , That the elect cannot be finally deceived : Master Cotton replies . It is true , but God provides meanes of preservation , &c. And Jezabels tolerating in Thiatira made the church guilty . Truth . This Argument was not used in derogation of Gods meanes , spiritual in spiritual things , civil in civil , &c. but by way of supposition of the worst , as Job spake in another case , How helpest thou the Arme that hath no strength ? Not but that in ordinary submission to means , man ought to help the Lord against the mighty . The sum is this , rather let the Lord alone to help himself without meanes , then to help the Lord to save his elect ( who cannot by vertue of his love and decree finally be deceived ) by any such means as are none of his own appointing . 2. It is true , that the church at Thyatira , tolerating Jezabel to seduce , was guilty , yea and I add the City of Thiatira was guilty also if it tolerated Iezabel to seduce to fornication . But what is this to the point of the issue [ to wit , Whether the City of Thiatria should be guilty or not in tolerating Iezabel in that which the City judgeth to be idolatry and false worship ? Jezabels corporal whoredoms ( sinning against civility or state of the City ) the City by her Officers ought to punish , lest civil order be broken , and civility be infected &c. but Iezabels spiritual whoredomes , the civil state ought not to deal with but ( there being a church of Christ then in Thiatria , and the spiritual whoredomes there taught and practised ) I say the church in Thyatira , which in the name and power of Christ was armed sufficiently to pass and inflict a dreadful spiritual censure , which God will confirme and ratifie most assuredly and undoubtedly in heaven . Peace . Two reasons more were alleadged out of the Text. The first was , that by plucking up the tares , the good wheate it self by such hurries and persecutions about Religion , should be indangered to be plucked up ; which Master Cotton salveth thus : to wit , If Gods people themselves , for their idolatry and superstition , should be cut off , it will be for warning unto others , &c. Truth . Oh ungodly , unchristian , that is bloody and Antichristian doctrin , by which ( under pretence of punishing hereticks , schis●aticks , and seditious persons ) the Son of God , the Lord of Lords , and King of Kings , hath so many millions of times , in his servants been persecuted , slaine , and crucified ! As for the world , it lies in wickedness , is a wilderness of sin over-grown with idolatry and superstition . The Antichristian ( falsly called Christian world ) in most abundant and over-flowing measure hath wondred after and magnified the Beast , Rev. 13. The two witnesses prophesie in sackcloth against this beast , in all parts of his dominion , by whom also they are persecuted and slaine , and yet we read not that they judge or censure , or fight for themselves with any other weapons then by the word of their prophecie , the blood of the Lamb , their patient sufferings , the not loving of their lives unto the death . Peace . The second reason out of the parable was , That the ▪ Angels of God have in charge to bundle up these tares for the burning . Master Cotton replies two things . First , so these Angels will gather into bundles for the burning murtherers robbers , &c. who are not yet to be tolerated . Truth . I answer , If a man call Master Cotton murtherer , witch , &c. with respect to civil matters , I say the civil state must judge and punish the offender , else the civil state cannot stand , but must return to barbarisme . But if a man call Master Cotton murtherer , witch &c. in spirttual matters , as deceiving and bewitching the peoples souls , if he can prove his charge , Master Cotton ought to give God the glory , and and repent of such wickedness . If he cannot prove his charge , but slander Master Cotton , yet is the slander of no civil nature , and so not proper to any civil court , but is to be cast out ( as we see commonly suits of law are rejected , when brought into Courts which take no proper cognizance of such cases . ) Peace . What relief then hath Master Cotton or any so charged in this case ? Truth . The court of heaven , the church of Christ , calls such a slanderer to repentance ( whether he be within the church or without , though orderly proceeding lies only against him that is within ) If he be obstinate , how dreadful is the sentence against such a slanderer , both in earth and in heaven ? how dreadful the delivering up to hardness of heart ( a greater plague on Pharaoh , then all the devouring plagues of Egypt ) how dreadful the delivering up to Satan , the paw and jaw of the roaring Lyon ( infinitely far more terrible , had we eyes to see it , then to be thrown with Daniel to the devouring Lyon : ) There is no reason in the world therefore , for theeves and murtherers to be tolerated unto the last day without sentence and punishment , because transgressors against spiritual state may be tolerated to live in the world , yet punished for spiritual transgression with a greater censure and sorer punishment , then if all their bones and flesh were rackt and torn in pieces with burning pincers . Peace . Master Cotton and others will say . The idolaters and seducers were censured spiritually under Moses , and yet were they also put to death . Truth . I desire Master Cotton to shew me under Moses , such spiritual censures and punishments beside the cutting off by the civil sword : which if he cannot do , and that since the Christian Church antitypes the Israelitish , and the Christian laws and punishments the laws and punishments of Israel concerning religion , I may truely affirme , that that civil state which may not justly tolerate civil offenders , &c. yet may most justly tolerate spiritual offenders , of whose Delinquency it hath no proper cognizance . Peace . Lastly , Master Cotton urgeth , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 2 Thess . 2. ) should rather be translated presence then coming . Truth . Admit it ( though many able translators in divers languages rather translate it coming ) and that Antichrist shall not be consumed by the breath of the mouth of the Lord Jesus before his last coming to judgement ; yet then Master Cotton must give another interpretation of this end of the world , and the Angels , and the fire , then is usually given : however the tares shall be bundled up for the everlasting burnings , and are at present under a dreadful sentence and punishment , and therefore ( not offending in civil things ) the civil state may the better tolerate them in matters of religion and conscience ; and Paul himself ( if opposed by them ) might the better wait with patience , if God peradventure will give them repentance &c. Examination of CHAP. XXVII . Peace . IN this Chapter , those three particulars by which the Ministers of Christ are commanded to let the Tares alone , Master Cotton evades by calling them so many slippery evasions , &c. Truth . I believe neither the interpretations nor the intentions of the Author were evasive : for a faithful witness will not lye though a false witness will utter deceit ; however the fire shall try . The truth is , the greater part , and especially the former of Master Cottons answer in this Chapter , comes not neer the point of the issue , for that is not whether the Saints may pray or prophecy against idolaters and false worshippers , but whether or no for their present temporal destruction and extirpation . Perce . Unto this Master Cotton saith , Yes , for the present destruction of some or other Antichristian idolaters in every age : and he adds , it might as well be said , that a Minister of Christ should not denounce present or speedy destruction to any murtherers , whoremongers , &c. because though some of them may fall under grievous plagues , yet there will never want a company of such evil doers , untill the great harvest or end of the world . Againe , saith he , Though a Minister denounce not present destruction , yet he cannot let them alone , no more then the feller of an Oake , that gives many a stroake before the last , &c. 2. It is not credible ( saith he ) that some of the Angels that poure out their vials upon the Antichristian state , shall not be Ministers : And when the ten horns shall burn the City of Rome , it is not credible , that they will do it without some excitement from the Angels . Truth . The instance brought of murtherers , whoremongers &c. is most improper , because we all agree that present corporal or civil punishment is due to murtherers , whoremongers , &c. and other like transgressors against the civil state of all Nations and peoples all the world over , and this in all Ages and Times : but Master Cotton himself acknowledgeth , that many prophecies and periods are set for the continuance of the Antichristian state , and the idolatry and desolations thereof , and that those perieds shall be accomplished before the judgement day : nor will it appear that those ten Kings that shall in the fulfilling of this prophecy burn the whore , shall do it by way of ordinance and obedience to Gods command , otherwise then he permitted Nebuchadnezzar and Cyrus , and other Tyrants of the world ( as the fishes of the sea one to devoure and swallow up another . ) And for that instance of the wood-man selling of the Oake , I grant that the prayers of the Saints ▪ hasten the whores downfal , and the opening of these prophecies make way for Gods time ; but what is this to a present downfal before the time appointed ? Againe , That it is not credible but that some of the Angels should be messengers of the Gospel , I answer , Master Cotton knows that the English word messengers , and the Greek word Apostles , are the same ; but no such messengers Master Cotton allows of : And that the word messengers in the Apostles sence should imply . Pastors and Teachers ( which Master Cotton now only allows of ) I finde not in the Testament of Christ Jesus . That those Angels should be the witnesses , and the Prophets in sackcloth , seemes more credible . And I may well affirme the contrary to Master Cottons credible , that it is incredible that any servant or messenger of the King of Peace should stir up the civil Magistrate to cut off those by the civil sword , whose repentance he is bound to wait for with patience , bearing in the interim their oppositions and gainsayings , 2 Tim. 2. Peace . T is most true , according to the testimony of Christ Jesus ( and most contrary to the tenents and practice of the Romish bloody Popes , and their followers ) that Christs Ministers are wisdomes Maidens ( Prov. 9. ) sent forth in heavenly Beauty and chastity , with meek and loving , yet vehement perswasions , to call in the foolish of the world to partake of wisdomes dainties : but ( dear truth ) deliver your minde concerning the last passage , to wit , Elijahs act in stirring up Ahab to kill all the Priests and prophets of Baal : This act ( saith Master Cotton ) was not figurative , but moral ; for ( saith he ) Ahab could not be a figure of Christ , nor Israel after their Apostacie , a type of the true Church : Beside , blasphemers ought to die by the law , and Ahab forfeited his own life , because he did not put Benhadad to death for his blasphemy , 1 Kings 20. Truth . Christ Jesus is considered two wayes , Christ in his person , and Christ mystical in his church , represented by the Governors thereof . Some say , that Israel was not in Ahabs time excommunicated and cut off from Gods sight , untill their final carrying out of the land of Canaan , 2 Kings 17. and that Israel remained ( though none of Gods in respect of her apostacy , yet ) Gods in respect of covenant , untill the execution of the sentence of excommunication or divorce : And therefore that Ahab , as King of Israel , Gods people ( untill Israel ceased to be Israel ) was a figure of Christ , that is , Christ in his presence , in his governors , in his church , though faln to idolatry under admonition , not yet cast off . But ( 2. ) grant the church false , and Ahab King of a false church , how will it appear that Elijahs Act was a moral act , and so presidential to all Kings and Nations ? Peace . Because ( saith Master Cotton ) it is moral equity , that blasphemers , and apostate idolaters , seducing others to idolatry , should be put to death ; Levit. 24. 16. Deut. 13. 5. Truth . Those Scriptures concern a ceremonial land in a ceremonial time , before Christ ; and in the same Lev. 24. the command is equally given for the lampe in the Tabernacle , and the shew-bread , as well as for the idolater . Peace . But Benhadad ( saith Master Cotton ) was no Israelite , nor was his blasphemy belched out in the land of Israel . Truth . It is most true , that blasphemers in Israel , and blasphemers against Israel and the God of it , were put to death . It is also true in the antitype and substance since the coming of Christ , that blasphemers in Israel , and blasphemers against Israel ( the church of God ) are spiritually to be put to death by the two-edged sword coming forth of the mouth of Christ , Rev. 1. and this Gospel-punishment is much more dreadful and terrible , then the punishment of the first blasphemers under Moses or the prephets . Peace . Methinks also , if Ahab were now presidentiall , and that which he should have done to Benhadad presidential ▪ then is there now no spiritual or mystical Israel , no spiritual Canaan , but the letter , ceremony , and figure yet in force , and Christ Jesus the mystical and spiritual King of Israel is not yet come in the flesh . Truth . Yea then not onely a few in a City or Kingdome ( suppose hundreths or thousands ) but millions of millions of blasphemers , idolaters , seducers , throughout the whole wide world , ought corporally to be put to death . Peace . Against this methinks Master Cotton should be ▪ and I am sure against this Christ Iesus was , who professed in answer to the rash zeal of his disciples ( Luk. 9. ) That he came not to destroy mens lives , but to save them : but how relish you Master Cottons interpretation , of Let them alone ( which he sees pleaseth some so well ) to wit , Let them alone is no precept , but permission ? Truth . I answer , If let them alone were onely by permission in way of providence , Why is also a word of prohibition added , to wit ▪ That such should not be medled with , for these and these reasons , whereas although God permitteth evil doers in spiritual and eivil state in the world , yet there lies a word of ordinance to purge them out . Here is no ordinance for their plucking up , but for their letting alone , and that in a merciful respect of sparing the good wheate ▪ who might be indangered to be pluckt up by the roots out of the world , by such rash and furious zeale of plucking up the tares . Examination of CHAP. XXIX . Peace . MAster Cotton referring the 28 Chapter to former agitations , seems to invite us to pass on to Chapter 29. Truth . Let the 28 Chapter recapitulating the former , and the whole controversies , be referred to the consciences of such to whom these passages by any providence of the most holy wise shall be presented , and let it graciously please the Father of lights , to help all his sons of light , to be truely studious of his truth in the love of it , to cast up all particulars aright in his fear , by the onely Arithmetick of his own most holy and unerring spirit . Peace . In this Chapter first ariseth a question concerning the Apostles privacy . Truth . Master Cotton acknowledgeth them to be called to a publike Ministery , let others judge then of their privacy . Peace . But they were not sent ( saith Master Cotton ) ●o the Scribes and Pharisees , and so consequently were to let them alone . Truth . I answer , Let it be considered , how he that grants men are sent to the sheep , can rightly say they have nothing to do with the Wolves and Foxes . Peace . In this controversie , Master Cotton elsewhere , will not onely have sheep sed , but the Wolves driven from the sold , their braines beaten out , &c. and that not onely by the Pastors or sheapherds spiritually , but also by the civil Magistrate , and to that end , he is to be stirred up by the Shepherds and Ministers of Christ . Truth . Such exciting and stirring up of the civil Magistrate if it were Christs will , how can the Apostles be excused , or the Lord Jesus himself , for not stirring up the Civil Magistrate to his duty against these Scribes and Pharisees , the Wolves and Foxes , as Master Cotton here cals them ? Peace . Neither the doctrine , nor their offence at it ( saith Master Cotton ) was fundamental ; nor had the civil Magistrate a law established about doctrine or offences of this nature . Besides , Christ gave his disciples a charge to be wise as Serpents , and himself would not meddle with the Pharisees , untill the last year of his Ministery , lest their exasperation might have been some hinderance to his Minstery before his hour was come . Truth . I should desire Master Cotton againe to ponder whether the notorious hypocrisie of the Pharisees ( now brought into a Proverb ) and also whether the notorious transgressing ( and upon the point abolishing ) of the fifth commandment , and so consequently of all civil obedience ( with the Papists ) under pretence of Gods service ( although indeed but their own superstition ) be not of a fundamental guilt , both against spiritual and civil state . Peace . I remember Master Cotton argued against tolleration of the Papists , because their conscience excites them against the civil powers . Truth . And whither tended these principles of the Pharisees , but to overthrow all Family , yea and ( if they be followed home ) all Towne , or City , and Kingdome-Government ? Peace . Yea , But the Romane Magistrate ( saith he ) had no established law about doctrines or offences of that Nature . Truth . Master Cotton in all this controversie , pleades , that they ought to have : and though he saith , that Magistrates may suspend their duty ▪ untill they be informed , yet he never saith , that the Ministers of Christ may suspend their duty of humble information , and stirring up them up to so high a part of their Duty ; as concerns the souls of their subjects and the worship of God ▪ Peace . I remember , that Gardiner and Boner , &c. could not make the fire burn to consume the people of God , and witnesses of Jesus , untill Edwards laws were repealed , and Maries bloody laws were established ; and so they were forced to suspend a while untill they had conjured up a Parliament to do both the one and the other , as their slaves and drudges , for them : And t is true , what the Spirit of God in David pronounceth ( Psal . 82. ) that under the maske or colour of a law ( which carries with it the name and sound of reason and righteousness ) the wickedness of the world is established : And hence the people and servants , and Saints of the most high God , feele the weight of the violence of the Nimrod persecutors or hunters . But this I wonder at , that Master Cotton subjoyneth , that Christ Jesus himself , and his disciples ( under the notion of not exasperating the Pharisees ) should not reprove the Scribes and Pharisees . Truth . It cannot sink with me , That the Spirit of God in Christ Jesus himself , and his messengers , should so far differ from himself in all his former messengers and prophets , who spared not to reprove the highest Priests , Princes , Kings and kingdoms ; nor doth the practice of the Lord Jesus in so many places of Matthew ( before his thunder bolts shot forth against them , Mat. 23. ) give any countenance to so loose an opinion . Peace . Master Cotton , who argues so much against the permitting ▪ of blasphemers to live in the world , may here call to minde , that if ever blasphemy were uttered against the Son of God , it was uttered by the Pharisees in the 12 of Matthew , when they imputed the casting out of the devils to the power of the devil in Christ Jesus , and yet we finde not that Christ Jesus stirred up the civil Magistrates to any such duty of his to put the blasphemers to death , nor the hereticks the Sadduces , who denied that fundamental , the resurrection . Truth . It is most true , that the cause needeth no such weapons , nor spared he the Pharisees for fear of their exasperations , but poured forth on their faces and bosoms the sorest vials of the heaviest doom and censure that can be suffered by the children of men , to wit , an impossibility of repentance and forgiveness of sins either in this or the world to come . And for the present , at every turn he concludes them hypocrites , blind guides , which could not escape the judgement of Hell. So that all other sences of those words [ Let them alone ] that is , of not reprooving them cannot stand : nor if it were the duty of the Ministers of Christ to stir up the civil Magistrate against such hypocritical and blasphemous Pharisees , could Christ Jesus himself or his servants the Apostles be excused for not complaining to the Romane State against them ; So leaving the blame upon the conscience of the governors , if the land were not purged of such blasphemers and fundamental opposers of the Son of God. Let me me end ( sweet peace ) with the bottome of all such persecutions , Satan rageth against God and his Christ ; that devil that cast the Saints into prison , Rev. 2. ( * what instruments soever he useth ) would cast Christ himself into prison againe , and to the gallows againe , if he came again in person into any ( the most refined ) persecuting state in the world . Examination of CHAP. XXX . Peace . I Doubt not ( dear truth ) in the first place , but you cast an observant eye on Master Cottons collections in this Chapter , from Pauls words Acts 25. 11. I will mention the two first . 1. That a man may be such an offender in matters of Religion against the law of God ( against the Church ) as well as in civil matters against Caesar , as to be worthy of death . 2. That if a servant of God should commit any such offence , he would not refuse judgement to the death , vers . 11. Truth . Paul onely saith in the general ▪ If I have committed ought worthy of death , I refuse not to die : Now therefore as Paul said , No man ( that is , no man justly ) may deliver me to the Jews ; So say I , no man from these words of Paul ( without wronging him and his Master the God of Truth ) can draw such a conclusion , as if Paul had acknowledged it evil in him to have preached against the laws of the Jews or the temple , which the Lord Jesus and his servants after him , so abundantly did , although at this time ( in point of fact ) Paul might well say , he had not done ought against the law of the Jews . I mean the ceremonial law and the Temple , for he had now observed the ceremonies of the Law , and the holiness of the Temple : although for this some use to blame him ▪ not discerning that Paul knew there was a time to honour those ceremonies , even after Christs death , and a time as much to debase , dishonour , and abolish them . Peace . His third collection is , That it is lawfull even in Ecclesiastical causes to appeale to a Pagan Magistrate . Truth . As I utterly renounce such a conclusion ( any otherwise then in respect of civil violence offered for a mans conscience , which violence Caesar ought to see revenged and punished ) so neither will this instance of Paul prove it : for in appealing to an higher Judge , a man alwayes presupposeth ( if not skill perfect , yet ) competent skill , and a true power committed from God , to judge in such cases , which Paul for many reasons , both in this Chapter , and elsewhere manifested , could not suppose in the Romane Caesars , or any civil Magistrate . Peace . Master Cotton urgeth , that these words ( verse 9. ) [ These Things ] imply matters of Religion as well as civil things . Truth . Those words [ These Things ] were not the words of Paul , but the words of Festus . 2. Grant them Pauls words , yet if for those things the Jews seek his life , Paul well appeals to Caesar against them , for Caesar is bound to protect the bodies , goods , or good names of his subjects , either from false accusations in civil things , or persecution for matters of conscience , which is a violence against the civil state , of which Caesar was the supreme officer . Peace . His fourth collection is , that civil Magistrates may and ought to ●e acquainted with all matters of Religion , especially capital . Truth . In twenty five parts of the world of thirty , civil Magistrates cannot possibly be thus acquainted ; for the sound of Christ Jesus is not there to be heard , as the best Historians and Cosmographers yeeld . Peace . It seemes strange , if Christ Jesus had intended any such delegation of spiritual power to civil Magistrates , that he should keep the very sound of his name from them . Againe , in the other five parts of the world ▪ where his name is sounded , how rarely hath he acquainted any civil Magistrate with the saving knowledge of his will ? Truth . I add , that such rare ones , that savingly know Christ Jesus and his will , are no judges in such cases over the consciences of their brethren , or any , by way of civil judicature , this very instance of Pauls appealing to Caesar hath and shall further declare and mainfest . Peace . But what should be the reason why Master Cotton affirmeth , That the civil Magistrate ought to be able to judge of all capital offences against Religion , but not of all questions ? Truth . The truth is , if the civil Magistrate were a Surgeon appointed of Christ Iesus to judge in causes that concern cutting of life and limbe , &c. he would beyond all question be able to judge of petty cuts , wounds , &c. But Satan that old deceiver , that knew ( by Gods permission ) how to cozen Adam , David , Solomon , Peter ( the most perfect , wise , and holiest of Gods servants ) is not now to learn how to cheat Master Cotton also : Satan well ●ees , if Master Cotton should grant it the Magistrates duty to judge in lesser questions , the hope of Benefices and Livings were gone , and the trade of Synods would down : And if he should not grant it to be the Magistrates duty to judge in capitals , the Pope , the Bishops , and all persecuting priests , would want the secular power , the servile executioners of their most wicked and most bloody decrees and sentences . Peace . In the next place Master Cotton seemes to charge a contradiction upon the discusser , for saying , that civil Magistrates were never appointed by God defenders of the faith of Iesus , and yet every one is bound to put forth his utmost powers in Gods business . Truth . Love hath charged the discusser to spare the ●●●rm of contradiction in many passages of Master Cottons writing , where he hath ( to his understanding ) observed them , to prevent exasperations &c. contrarily Master Cotton against the discusser , straines the text and Margin to sound out contradictions , contradictions , to all passengers . But let us examine . And first , Master Cotton will not deny , but the son of perdition , the Pope of Rome ( whose coming and practice is by the work of the devil ) was the blasphemous author ( he and his Cardinals in Councel together ) of that title defender of the faith sent with great gratitude and solemnity to Henry the eighth , as a kingly popelike reward , for penning ( or bearing the name of ) a blasphemous writing against Christ Iesus in his holy truth proclaimed by Luther . Peace . With what eyes and eares such blasphemous and bloody titles are to be lookt upon and heard by the chaste eyes and ears of Christs Doves , Christ Iesus will one day , and shortly make appear . Truth . But what contradiction will be in the later , to wit , [ That every one must do his utmost in Gods business ] when this former ( to wit , to be a defender of the Faith ) is constantly denied to be any of the businesses of civil officers , and the preservation of the civil state , which charge and worke by the civil state can only lawfully ( and therefore possibly ) be committed to them ? For otherwise to take these words in a literal sence , without respect to the rules and limits of Gods order and righteonsness , what is it but to fire the world with wild-fire of blind zeale , and to tumble down all Gods beauteous structures and buildings into a Chaos and confusion of Antichristian Babylon ? And this especially by the meanes of such who think and say , that they cannot serve God with all their might except they punish blaspemers , and fight against blasphemous nations , and subdue ( not only the holy land from the Turk , but ) even all the world from their idolatries and blasphemies , if it lie in their power ; which spirit whether it be the spirit of the Son of God , and Prince of peace , or the spirit of the world , the spirit of the son of perdition , let every mans own spirit search and judge in the holy fear and presence of God. Peace . But further ( saith Master Cotton ) it was unnecessary , yea folly and preposterous to have complained to Herod , Pilate , Caesar , against the Heresies of the Pharisees : For if a poor sheep should complain to the Wolves of the Wolves heresies , would not the whole kennel of Wolves rise up against him , & c ? Would it not have disturbed the civil state , by putting them into jealousies of a new kingdome , and it was necessary the Gospel should first be known and received , believed and professed , before any could be complained of for Apostacie from it into heresie . Truth . Master Cotton cannot deny , but that most of the Magistrates of the world ( by far ) are such as Herod , Pilate , Caesar were , without God , and enemies to him , yea also in that little pa●t of the world which is called Protestant . Now if they are but kennels of Wolves ( compared with Christs sheep ) as Master Cotton expresseth , I first demand how poorely hath Christ Jesus in all ages provided for and furnished his people with such main pillars of their spiritual joyes , light and confidence , as godly and Christian Magistrates ? Peace . It is as cleer as the Sun beams , that if ever Christ Jesus had intended such an ordinance in and over his church , he would never have been so mistaken , as to supply his sheep in all ages , and in all parts of the world , with kennels of Wolves in stead of godly and Christian Shepherds . Truth . But secondly , Grant them to be kennels of Wolves in Master Cottons sence , yet what bar is this to any from presenting , and to them from receiving such complaints as are proper to their cognizance , to their duty and calling ( were they truely called of God and Christ to such a service ) to wit , to govern in spiritual , Ecclesiastical or Church causes ? what though a Magistrate be a drunkard , whoremonger , opperssour , is it not the duty of the people to complain to him of drunkards , thieves , whoremongers , oppressors ? whom if he punish not , but countenance , &c. yet have such petitioners discharged their consciences , and left the guilt upon the right head , who should be an head of civil righteousness , but is an head of wickedness and iniquity . Peace . By this argument of Master Cottons , the poor widow , that sued for right to the unjust Judge , that neither feared God , nor regarded man , took a foolish and a prestoperous course , though commended by the Lord Jesus , Luk. 18. Truth . Indeed ( as Master Cotton saith ) If we look at the probability of any wholesome fruit from such trees , we cannot expect grapes from such briars , not figs from such thistles : But looking at the providence of God , who ruleth and over ruleth the hearts of Kings and all Magistrates ( as in the case of the poor widow and thousand others ) as also at what is their Duty and profession , to wit , to invite cheerfully their subjects to bring their complaints to them ; as also what is the duty of the wronged and oppressed , to wit , to deliver and discharge their own souls ▪ I see not but it is safe , sea sonable , and a duty , to cry even to the unjust Judge for Justice , as that poor woman did . Peace . Yea , were Caesar , Herod ▪ Pilate ( by virtue of their places , offices , and duties ) Ecclesiastical Judges , and ought to have suppressed the heresies and blasphemies of the Pharisees ? why should it be impossible , but they might have removed the Pharisees offence , as many Kings of England and France ( though evil themselves ) have stirred mightily upon complaints of their subjects against the Popish Pharisees of their times , yea the highest of them the Pope himself ? And if Master Cottons doctrine be true , why must not the Magistrate be sought unto , that a true Gospel be received and believed ? Why may not the civil power be a judge in the first receiving of the Gospel , as afterward for the preserving and restoring of it ? Truth . Such is the brightness of the Gospel of Christ Iesus , and the dread and the power of the two-edged sword coming out of his mouth , subduing and slaying the highest opposites and adversaries , that it will prove to be unnecessary , foolish and preposterous to run to any other sword or censures , then those alone of Christs , so mighty , and so powerful , were they rightly administred , as the Popish and Protestant world pretendeth . Peace . Lastly , Master Cotton professeth he knows not how Magistrates can know the Son , and kiss him , and acknowledge his kingdome , and submit their crowns to it , love his truth , be nursing Fathers and Mothers to his church , and yet not be defenders of it . Truth . If kings must submit their crowns to this kingdome of Christ , must it not undeniablly follow , that the kingdom of Christ Iesus is far greater and higher then their thrones and crowns ? ( for none will submit to the lesser , weaker , &c. ) And if so , what weakness is it yet to expect , that the inferiour power and authority , to wit , civil and earthly , must defend the highest and most glorious crown and throne of Christ Iesus ? Like as if a poor Indian Canon should submit it self to some Royal Navy , and yet must be this Navies defender ; or a few naked Americans submit to some Army or kingdome , and yet these poor naked ones must bear ( and that seriously without I●sting ) the title of their defenders . Truth . Master Cotton and those of his bloody judgement are not contented that the civil powers defend the bodies and goods of the Saints from oppressors , from persecutors , &c. that love and affection by all gracious means be exprest more to the Saints then to other people of their dominions , that all true Christian meanes be used for the spreading of the name and truth of the Lord Iesus ; I say , this serves not the turn , and gives not content , except also the Magistrate defend by civil sword , the purity of the doctrine , and the ordinances of Christ Iesus in his church , in punishing and suppressing the contrary by arme of flesh , whether within or without the church . Peace . In this last respect I must speak an high and bold word , to wit , That the poorest youth or maid , who hath more knowledge and gra●e of Christ then a king or Emperour hath ( as well sometimes it hath and may come to pass ) may be a greater contender for the truth , and a great defender of the faith of Iesus , then the king or Emperor , and so consequently then all the kings of the whole world . Truth . Paul was set for the defence of the Gospel and consequently every believer in Iesus ( according to his measure of grace received ) and therefore , your word is not more bold then true . For spiritual defences are most proper to a spiritual estate , and so accordingly most potent , prevalent , and mighty . Examination of CHAP. XXXI . Peace . HEre first Master Cotton will not own it , that the title of Iudges of spiritual causes be given to Civil Magistrate . Truth . The Parliament of England established King Henry the eighth supreame head and Governor over the church of England , and what is this but supreme Iudge in all Ecclesiastical causes ? What though the tearme judge be stumbled at by some , and the tearm head will not down with others ? yet take but what Master Cotton grant● : And ( as the devil himself , lay hid under Samuels mantle , so ) under Master Cottons tearm of fathers , mothers , shepherds ( that is , spiritual fathers , mothers , shepherds ) must of necessity be concluded an headship , and power , and office of judging , when this child doth a miss , when these sheep go astray , who are schismaticks , who hereticks , who sheep , who Wolves , that the sheep may be corrected and reduced , and the Wolves braines knockt out . Peace . They may judge ( saith Master Cotton ) but ( not with a church ) but politick power , and for want of which , and for giving their kingdome to the Beast ( Revel . 17. 12 , 13. ) God ( saith he ) opened a way for the Turkes to break in and destroy the third part of Christendome , Rev. 9. 14. to 21. Truth . Let it be under what cloake , or colour , or notion soever , let it be politick ( indeed ) and subtle , or plaine and simple , yet it seemes it is true , that he must judge , which will not be owned in plaine tearms , but as a Protector , a Father or a Shepheard . Secondly , Those Scriptures quoted do not lay a guilt upon the ten horns or kings for suffering the beast in their dominions , but for giving their power and authority unto him . Thirdly , the civil peace was not dissolved but preserved for many hundred yeers before the Turkes rose , to punish either the Eastern or Western part of Antichristian Christendome : So that a false religion doth not immediately and instantly dissolve the civil peace , but kingdomes and states professing false religions may flourish . T is true , God in his deep councels and times brings judgements , eternal and temporal , upon false worshipping states , especially where the truth of Christ is presented and persecuted ; Yet divers ages of temporal prosperity to the Antichristian kingdom , prove that common Assumption and maxime false , to wit , that the church and Commonweale ▪ are like Hipocrates twins , weep and laugh , flourish and fade , live and ▪ die together . Peace . I cannot reach the bottome of this next passage of Master Cotton , viz. that Magistrates may be subject to the church , and lick the dust of her feet , and yet be supreme governors of the church also : In spiritual matters ( saith he ) and in a right administration of them , he is subject ; but is civil things , and in the corrupt administration of church-affaires ( so far corrupt as tendeth to the disturbance of civil peace ) there the Magistrates ( saith he ) are supream governors , even over the churches in their own dominions . Truth . Who sees not here , but by this Doctrine Magistrates must judge , when the church is rightly administred , and when it is corruptly administred : And that whatever the Ministers of the church , or the whole church judge , that is nothing , for the Magistrate if he be supream governor , he must judge ? and what is this but even in the very same respect , I say in one and the same respect , to make them high and low up and down , mountaines and vallies ? supream governors , and so above the church , anon age● to lick the dust of the feet of the church ; which Master Cotton will as soon make good , as bring the East and the West together . Besides ( as elsewhere I observed ) what if the people will have no kings , governors &c. nay no Parliament , nor general courts , but leave vast interregnums or Ruptures of government , yea conclude upon frequent changes ( as all nations of the world have had great changes this way ) shall the churches of Christ Jesus be without an head , a governor , defender , protector ? What a slavery doth this bloody doctrine bring the faire Spouse of Christ into ? Peace . In the passage concerning Saul , Master Cotton observeth , that Saul was not taken away for exercising civil power against spiritual wickedness in the case of witches ▪ Truth . Saul was king of Israel , the church of God , and a typical king , the anointed or Christ of God ; and Master Cotton himself will subcribe to the confession of Nathaniel to Christ Iesus ▪ Thou art the king of Israel , which he was and is in his own most holy person , as also in his Ministers and governors during his absence . It was now Sauls duty to put literal witches to death in his Christian Israel , his church and Congregation . It is true , Saul forsaking the God of Israel , perished for other wickedness , and among other his sins ▪ for persecuting or hunting righteous David , and therein Saul is a type and warning to all the apostates and persecuting Sauls of the earth , that desperation and desperate self-destruction attend them . Peace . But whither tends this last passage concerning David ? We read not ( saith Master Cotton ) that he did exercise any spiritual power as a King , but as a prophet . Will he commend Sauls kingly acting in spiritual things , as just ; and shall not David ( whose name and throne were most eminently figurative of Christ Jesus ) be found a king in Israel , the house and church of God ? Truth . The patern of David , Solomon , and the good kings of Israel and Judah , is the common and great argument of all that plead for Magistrates power in spiritual cases : And indeed , what power was that but spiritual , which he exercised in bringing up the Arke , expresly said to be done by king David ? 2 Sam. 6. What power was that but kingly , put forth in ordering and disposing the services of the Priests and Levites , and singers , 1 Chron. 16 ? Peace . Master Cotton not ignorant of this , it may be was not pleased with that passage , viz. [ That God will take away such stayes , upon whom Gods people rest in his wrath , that king David , that is , Christ Jesus the Antitype , in his own spiritual power in the hands of his Saints , may spiritually , and for ever be advanced . ] Truth . This power the General Councels , the Popes , the Prelates , the kings of the earth , the civil courts and Magistrates , lay claime unto , and most of them with bloody hands , yea and Gods servants have too long leaned unto , and longed after , such an arme of flesh , which proves ( most commonly ) but Sauls arme , an oppressing and persecuting , and a self - killing and destroying power at the last . Examination of CHAP. XXXII . Peace . THis Chapter containes , a twofold denyal : First ( saith Master Cotton ) we hold it not lawful for a Christian Magistrate to compell by civil sword , either Pharisee , or Pagan , or Jew , to profess his religion . Truth . He that is deceived himself with a bad commodity , puts it off as good to others : Master Cotton believes , and would make others believe , that it is no compulsion , to make laws with penalties for all to come to church , and to publike worship ; which was ever in our fathers dayes , held a sufficient trial of their religion , and of consenting to or dissenting from the religion of the times . Hence by some is that of Luk. 14. alledged Compel them to come in , sufficiently fulfilled , if they be so far compelled , as to be conformable to come to church , though it be under the pretence and mask of comming only to hear the word , whereby they may be converted . But it is needless to stand guessing and guessing at the weight , when the scales are at hand , the holy word of God , by which we all profess to have our weight , or to be found too light . Peace . Master Cotton therefore ( Secondly ) denies that a blind Pharisee may be a good subject , and as peaceable and profitable to the civil state as any , since they destroyed the civil state by destroying Christ . Truth . When we speak of civil state , and their administrations , it is most improper and fallacious to wind or weave in the consideration of their true or false religions . It is true , idolatry brings judgement in Gods time ( and so do other sins , for we read not of idolatry in Sodoms punishment , Ezek. 16. ) notwithstanding there is a present civil state of men combined to live together there in a commonweale , which Gods people are commanded to pray for ( Jerm . 29. ) whatever be the religion there publikly professed . Beside , the Pharisees destroying Christ , were guilty of blood and persecution , which is more then idolatry , &c. and cries to heaven for vengeance . Peace . It cannot therefore with any shew of charity be denyed , but that divers priests of Babel , might be civil and peaceable , notwithstanding their religion and conscience . Truth . Yea it is known by experience , that many thousands of Mahumetan , Popish and Pagan Priests are in their persons both of as civil and courteous and peaceable a nature , as any of the subjects in the state they live in . The truth is , that herein all the priests in the world , Mahumetan , Pepish , Pagan and Protestant , are the greatest peace-breakers in the world as they ( fearing their own cause ) never rest stirring up Princes and people against any ( whether Gods or the devils instruments ) that shall oppose their own religion and conscience , that is in plaine English , their profits , honours and bellies . Examination of CHAP. XXXIII . Peace . THe entrance of this Chapter ( dear truth ) looks in mine eye like one of the bloody fathers of the inquisition , and breaths ( like Paul in his mad zeal and frenzy ) slaughters against the Son of God himself , though under the name or brand of a seducer , as all persecutors have ever done : For ( saith Master Cotton ) he that corrupteth a soul with a corrupt religion layeth a spreading leaven which corrupteth a state , as Michals idolatry corrupted Laish ▪ Judg. 19. and that Apostacy was the captivity of the land ; and the worshipping of images brought the plague of the Turkes , and therefore it is lex talionis , that calleth for not only soul for soul , but life for life . Truth . Thy tender braine and heart cannot let flie an arrow sharpe enough to pierce the bowels of such a Bloody Tenent . Peace . The flaming jealousie of that most holy and righteous Judge , who is a consuming fire , will not ever hear such Tenents , and behold such practices in silence . Truth . Sweet peace , long and long may the Almond-tree flourish on Master Cottons head in the armes of true Christianity and true Christian honour ; And let New - Englands Colonies flourish also ( if Christ so please ) untill he come againe the second time : But that he who is love it self , would please to tell Master Cotton and the Colonies , and the world , the untrueness , uncharitableness , numercifulness , and unpeaceableness of such conclusions ▪ For is not this the plaine , English and the bottome , to wit , If the spirit of Christ Jesus in any of his servants , sons o● daughters , witnessing against the abominations or stinks of Antichrist , shall perswade one soul , man or woman , to fear God , to come out of Babell &c. to refuse to bow down to , and to come out from communion with a state-golden-image , and not to touch what it is perswaded is an unclean thing . That man or woman who was the Lambs and the Spirits instruments thus to inlighten and perswade one soul , he hath ( saith this tenent ) laid a leaven , which corrupteth the state , that is , the laud , town , city , kingdome , or Empire of the world ; that leaven shall bring the captivity , ruine and destruction of the state , and therefore Lex Talionis , not only soul for soul in the next , but life for life also in this present world . Peace . All thy witnesses ( dear truth ) in all ages have borne the brand and black mark of seducers , and still shall , even Christ Jesus himself , to the last of his holy army and followers against his enemies . Truth . How famous , or rather abominably infamous hath been the practice of all persecutors this way ? I shall pick out one instance , a very stinking weed out of Babels desart ( to let pass all the bloody , bulls and their roarings and threatning of Councels , Popes and Emperors , Kings , Bishops , Commissaries &c. against the Waldensians , Wicklevia●s , the Hussites , Hugonites , Lutheraus , Calvinists &c. ) their infections and seducings . To let pass former and latter persecutions in our own English Nation , which hath been ( as France , Spaine , Italy , Low-countries , &c. also ) a slaughter-house of Christs lambs ; one instance more pertinent then many , we have ( in the raigne of that wise and mighty prince Henry the eighth ) of bloody Longland , Lincolnes Bishop , acting to the life Master Cottons Tenent against seducers throughout his Diocess . What oaths did he exact ? what articles did he invent , to find out the meetings the conventicles , the conferences , of any poor servants of God , men and women , day or night ; whether the father read to the child , or the childe to the father , the husband to the wife , or the wife to the husband ? Yea , whether they spake any thing ( though never so little ) out of any line of holy Scriptures , or any of Wickliffes books , or any good English writings : By which abhorred practices , the fathers ( caught in this bloody Bishops oath , vehemently forced upon all suspected ) the fathers , I say were forced to accuse and betray their children , the children their fathers , husbands their wives , wives their husbands , for fear of horrible death on the one side , or else of running upon the rocks of Perjury on the other side . Peace . Hold ( dear truth ) and stop ; my spirit is wounded with such relations . Truth . O how were the Saints , and Christ Jesus in them , wounded with such tenents and practices ! Peace . Master Cotton will salve this up ( with what he elsewhere saith ) thus : Longlands , and the Papists religion , and the religion of England , was then false in that kings time . Truth , What then ? No pious and sober man can hold all m●n devoid of conscience to God , except himself . In all religions , sects , and consciences , the sons of men are more or less zealous and precise , though it be in falshood . 2. But let it be granted , that the religion persecuted is false , and that a false religion like leaven , will spread , as did this idolatry of Michal , Jeroboam , and others ; and grant that this idolatry will bring judgements from heaven in the end , yet I desire Master Cotton , or any knowing man , to answer to these two questions . 1. Where finde we , since the comming of Christ Jesus , a land like Canaan , a state-religion , a City , or Town-religion , wherein the Townes , or Cities , or kingdomes apostacie may be feared ( as Master Cotton here writes of L●●sh ) and consequently the Townes or Cities captivity for that sin ? 2. Where read we of the destruction of a land for idolatry , or images , without a ripeness in other sins , and especially of violence and oppression ( of which persecution is the greatest ? ) And therefore to follow Master Cottons instance of the Turks beside idolatry ( which saith Master Cotton brought the plague of the Turks , Rev. 9. ) read we not also in that Scripture , and in all histories , of their detestable and wonderful whoredomes , witchcrafts , thefts , slaughters , and murthers , amongst which this bloody Tenent of persecution was ever in most high esteem ? &c. Peace . Indeed B●●●● hath been filled with blood of all sorts R●●●lations the 18. but in especial manner hath the wh●re been drunk with the blood of the Saints , and witnesses of Jesus , Revel . 17. Truth . Hence then not idolatry onely , but that bloody doctrine of persecution ( the great fire-brand and incendiary of all Nations and Commonweals ) brought in the bloody Turkes to revenge Gods truth and witnesses slaine by the idolatrous and bloody Antichristians . Peace . I something question , that it can be proved , that the most righteous Judge of the whole world ever destroyed state or nation for idolatry ; but where this bloody doctrine of persecution was joyned with it , that is , until he had graciously sent witnesses against such idolatries , and till such witnesses were despised and persecuted , and therefore here comes in seasonably the sad exprobration of the Lord Jesus , against Jerusalem , threatning the ruine and desolation of it , Oh Ierusalem , Ierusalem , which killest the Prophets ; and stonest them which were sent unto thee & c ! Truth . I add lastly , Let it be granted that a soul is corrupted with a false religion , and that that false Religion , like a leaven , in time hath corrupted the state ; Yet first , that state or land is none else but a part of the world , and if so ( since every part more or less in degree follows the nature of the whole ) it is but natural , and so lieth as the whole world doth in wickedness ; and so , as a state or part of the world , cannot but alter from one false way or path to another ( upon this supposition ( as before ) that no whole state , kingdome , City , or Town is Christian in the new Testament . Secondly , Grant this state to be so corrupted or altered from one corrupt religion to another , yet that state may many ages enjoy civil peace and worldly prosperity , as all histories and experience testifies . Thirdly , That idolatry may be rooted out , and another idolatrous religion of the conquerer ( as in the Ro●a●e and other conquests ) brought : in or the religion may be changed something to the better ▪ by the coming of new Princes to the crown , as we see in Henry the eighth , King Edward , and Queen Elizabeth , in our own Nation , and of late times ▪ Lastly , A soul o● souls thus leavened , may be reduced by repentance ( as often it pleaseth God so to work , why then should there ( as Master Cotton intimates ) such a peremptory bloody sentence be thundred out as life for life , &c. Peace . But , saith Master Cotton , false prophets , in the old Testament , were to die , but for attempting ; and the reason was not from any typical holiness of the land , but from the dangerous wickedness of the attempting to thrust away a soul from God , which is a greater injury , then to deprive a man of bodily life . Truth . The reason to me appears plainly typical , with respect to that holy nation , and the seducers seeking to turn the soul away from the Lord their God , who had brought them forth from the land of Egypt , by such signes , miracles , &c. Let Master Cotton now produce any such nation in the whole world , whom God in the New Testament hath literally and miraculously brought forth of Egypt , or from one land into another , to the truth and purity of his worship , &c. then far be it , but I should acknowledge that the seducer is fit to be put to death . But draw away the curtaine of the shadow , and let the substance appear , not a whole Nation , City , &c. but the Christian church , brought by spiritual signes and wonders from the Egypt of this world in all nations of the world , where the Gospel comes . Justly therefore he that seduceth a soul from his God in Christ , and so endangereth to leaven that only true Christian state or kingdome the church of Christ , he ought to die ( upon his obstinacy ) without mercy , as well under Christ , as under Moses . Yea , he is worthy of a sorer punishment ( as saith the Spirit of God ) who trampleth under feet the blood of Christ : such a deceiver or seducer ( except he repent ) is to be cut from the presence of the Lord , and to lose an eternal life : He that is cut off from material Israel , might yet repent and live eternally , but he that is cut off from mystical Israel under the Gospel , that is , for obstinacy in sin ( the proper hereticke ) he is cut off to all eternity ; which punishment as it is infinitely transcendent and more dreadful in the nature and kind of it , so answereth it fully and infinitely that clause of Master Cotton , to wit , To thrust a soul from God is a greater injury then to deprive a man of his bodily life . Peace . Now whereas the discusser added , That dead men cannot die , nor be infected with false doctrine , and such is the State of all men , all nations , all the world over , until the life of Christ Jesus quicken them ; Master Cotten replies , First , Dead men may be made worse , and more the children of hell then before , Mat. 23. and therefore such as so corrupt them , are worthy in a way of due proceeding of a twofold death . Secondly , Such as profess the truth of the doctrine and worship of Christ , they live a kind of spiritual life , though not such as accompany salvation , else how are false teachers , and such as are led by them , said to be twice dead , pluckt up by the roots , Jud. 12. Truth . Dead men may be made worse , that is , more to rot and stink ; yet this is no taking away of any life . And therefore there is no proportionable reason , why the seducers should suffer a temporal death , having neither taken away spiritual nor natural life ; only thus he may be justly liable to a spiritual death , for endeavouring to hinder a spiritual life , by furthering any in their natural state of spiritual death . 2. For that place of Iude , Master Cotton knows that Beza propounds two senses . First , Twice dead , that is a certaine number for an uncertaine . Secondly , This sence urged by Master Cotton , which if it be to be admitted , yet is it but in appearance , as his life which in hypocrisie he professed , was but in shew and appearance , he being never raised up from the spiritual death to a spiritual life , and therefore really never suffered the loss of a spiritual life , which he never had : And yet as in typical Israel , it stood with Gods justice to take away the life of the seducer , which seduced an Israelite from the God of Israel , or but attempted to do it : so stands it with the holy justice of God , to cut him off eternally , who but attempteth to take away or hinders the spiritual and eternal life of any . Peace . Master Cotton in the next place presumes on advantage that the discusser should say , that none are infected with natural plagues or spiritual , but such are thereto appointed , &c. Truth . It is plaine that the discusser alleadged not that , to diminish or lessen sin ( let it have its due aggravation ) but as was said before in case of the not final deceiving of the elect , so was it here spoken not to derogate f●om Gods meanes and remedies against natural or spiritual infection , but to abate the needless feares of men , who are apt to cry out , Except the civil sword be drawn ( and so therewith the world set together by the eares ) the world cannot be preserved from infection . Peace . Whereas the discusser had affirmed , that Christ Jesus had not left his people destitute of spiritual means against spiritual infections ; This is true ( saith Master Cotton ) but it falleth out sometimes , that when the church hath cast out an heretick , yet he may destroy the faith of many , as did Hymeneus and Philetus ( 2 Tim. 2. 17. ) and if the Magistrates sword do here rust , &c. such leaven may leaven the whole country &c. as Arrianisme leavened the world by Constantines indulgence . Againe , saith he , it may be the heretick was never a member of the church ; how then shall the church do ? Truth . Who can marvel at this , that the dunghill of this world , worldly men under the power of Satan , unto whom the obstinate person the heretick is cast , I say , that they , many of them , receive worldly doctrine , which the church as filth casts out ? &c. 2. As Paul saith concerning the salvation of Gods children : Let the world perish , yet the foundation of God remaineth sure , he knows who are his , and how to provide meanes to save them , though the world still act it self , wallowing and tumbling ( like Swine ) in one puddle of wickedness after another . 3. Master Cotton should read a little further in the same Scripture quoted by him , where he finds not a tittle of Pauls directing Timothy to stir up the secular power ( as the Pope speakes ) to cut off Hymeneus and Philetus , to prevent infection ; but tels him , that the servants of God must not strive , but must quiet themselves with patience , waiting if peradventure God will please to give repentance . Peace . Methinks this Answer may also ●ully satisfie his second supposition ▪ to wit , if that the heretick was never of the church . Truth . Yea what hath the church to do ( that is , judicially ) with him that is without ? and what hath the civil state to judge him for who in civil matters hath not transgrest ? In vaine therefore doth Master Cotton suggest a persecuting or hunting after the souls or lives of such , as being cast out of the church , keep private conventicles &c. Peace . How grievous is this language of Master Cotton , as if he had been nourished in the chappels and cloisters of persecuting prelates ▪ and priests , the Scribes and Pharisees ? As if he never had heard of Jesus Christ in truth and meekness : For surely ( as the discusser observed ) Christ Jesus never appointed the civil sword an Antidote or remedy in such a case , notwithstanding Master Cotton replies that the civil sword was appointed a remedy in this case , by Moses , not Christ , Deut. 13. Truth . Moses in the old Testament was Christs servant , yet Moses being but a servant , dispensed his power by carnal rites and ceremonies , laws , rewards and punishments in that holy nation , and that one land of Canaan : But when the Lord Jesus the Son and Lord himself was come , to bring the truth , and life , and substance of all those shadowes , to break down the partition-wall between Jew and Gentile , and to establish the Christian worship and kingdome in all Nations of the world , Master Cotton will never prove from any of the books and institutions of the New Testament , that unto those spiritual remedies appointed by Christ Jesus against spiritual maladies , he added the help of the carnal sword . Peace . But Christ ( saith Master Cotton ) never abrogated the carnal sword in the new , which he appointed in the old Testament , and the reason of the law , to wit , an offence of thrusting away from the Lord , is perpetual . Truth . If it appear ( as evidently it doth ) that this king ( Jesus the King of Israel , wears his sword ( the Antitype of the Kings of Israel their swords ) in his mouth , being a sharpe two-edged sword , then the answer is as clear as the Sun , that scatters the clouds and darkeness of the night . Besides , Master Cotton needs not flie to the Popes argument for childrens baptisme , to wit , to say that Christ never abrogated D●●● . 13. therefore , &c. For Master Cotton knows the profession of the Lord Jesus , Iohn 18. that his kingdome was not earththly , and therefore his sword cannot be earthly : Master Cotton knows that Christ Iesus commanded a sword to be put up when it was drawn in the cause of Christ , and addeth a dreadful threatning , that all that take the sword ( that is the carnal sword for his cause ) shall perish by it . Peace . And for the perpetuity of the reason of the law , you formerly fully satisfied , that even in the dayes of grace , for him that shall thrust away an Israelite from his God , there is upon his obstinacy a greater punishment beyond all imagination ( to wit , a spiritual cutting off from the land of Canaan ) then under Moses , which was but from the temporall , the type and shadow . But Master Cotton proceedeth , alleadging , that the Minister of God must have in a readiness to execute vengeance on him that doth evil ; and evil it is ( saith he ) to thurst away Gods people from him . Truth . Every lawful Magistrate , whether succeeding or elected , is not only the Minister of God , but the Minister or servant of the people also ( what people or nation soever they be all the world over ) and that Minister or Magistrate goes beyond his commission , who intermeddles with that which cannot be given him in commission from the people , unless Master Cotton can prove that all the people and inhabitants of all nations in the world have spiritual power , Christs power , naturally , fundamentally and originally residing in them ( as they are people and inhabitants of this world ) to rule Christs Spouse the church , and to give spiritual power to their officers to exercise their spiritual laws and commands ; otherwise it is but prophaning the holy name of the most high . It is but flattering of Magistrates , it is but the accursed trusting to an arme of flesh , to perswade the rulers of the earth , that they are Kings of the Israel or church of God , who were in their institutions and government immediately from God , the rulers and gavernors of his holy church and people . Peace . Grant ( saith Master Cotton ) that the evil be spiritual , and concern the inner man , and not the civil state , yet that evill will be destructive to such a City , it shall not rise up the second ●ime , N●h●●s . 1. 9. Truth . Although that it pleaseth God sometimes to bring a people to utter destruction for their idolatry against himself , and cruelty against his people ; yet we see the Lord doth not presently and instantly do this , but after a long course of many ages and generations , as was seen in Nineve her self , and since in Athens , Constantinople , and Rome both Pagan and Antichristian . And therefore the example here by Master Cotton produced , gives not the least colour of warrant for the civil state presently and immediately to execute vengeance for idolatry or heresie upon persons or Cities now all the world over , as he gave commandment to that typical nation of Israel , which is now also to be fulfilled spiritually upon the spiritual Israelite , or Israelitish City , a particular church or people falling away from the living God in Christ Jesus . Peace . Whereas it was said by the discusser , that the civil Magistrate hath the charge of the bodies and goods of the subjects , and the spiritual officers of the church or kingdome of Christ , the charge of their souls and soul safety , Master Cotton answers , First , If it were so that the civil Magistrate had the charge of the bodies and goods onely of the subject , yet that might justly excite to watchfulness against such pollution of religion as tends to apostacy , for God will visit city and country with publike calamity , if not with captivity , for the churches sake . The idolatry and worship of Christians ( saith he ) brought the Turkish captivity upon the citys and countries of Asia . Truth . By soul and soul safety , I think Master Cotton understands the same with the discusser , to wit , the matters of religion and spiritual worship . If the Magistrate hath received any such charge or commission from God in spiritual things , doubtless ( as before ) the people have received it originally and fundamentally as they are a people : But now if neither the nations of the world , as peoples and nations , have received this power originally , and fundamentally ; nor can they derive it Ministerially , to their civil officers ( by what name or title , high or low , soever they be distinguished ) Oh what presumption , what prophaning of Gods most holy name , what usurpation over the souls and consciences of men , though it come under the vaile or vizard of saving the City or kingdome , yea of saving of souls , and honoring of God himself ? Beside , God is not wont to visit any country or people in general for the sin of his people but for their own idolatries and cruelty toward his people , as all histories will prove . And for this instance of the Turkes , I say it was not the idolatry and image-worship alone of the Antichristians , but joyned with their other sins , which brought Gods vengeance by the Turks upon them as was said above , from Revel . 9. and especially their Antichristian cruelty grounded upon this bloody doctrine of persecution . Both these Antichristian states , and since also the Turkish Monarchy , have flourished many generations in external and outward prosperity and glory , notwithstanding their religion is false , and although it is true , that in the time and period appointed , all nations shall drink of the cup of Gods wrath , for their nationall sins , both against the first and second table , in matters concerning God and man. Peace . How satisfie you Master Cottons second answer or question , to wit , Did ever God commit the charge of the body to any Governor , to whom he did not commit in his way the care of their souls also ? Truth . There is a twofold care and charge of souls manifested in holy Scripture . First , That which in common belongs to all , to love our neighbor as our selves , to endeavor the present and eternal welfare both of superiors , inferiors , equals , friends and enemies ; and this by prayers , exhortations , reproofs , examples of justice , loving kindness , sobriety , godliness &c. But what is this to the second charge by way of office , which in the old Testament was given ▪ not only to Priests and Levites , but to the governors and rulers of the Iewish state : of which state ( being mixed of spiritual and civil ) they were the head and governors , as it was Israel , a nation of worshippers of the true God : And therein were they the types and forerunners of Christ Jesus the true King of Israel , as he is called , Joh. 1. The cure and charge of souls , now ( saith Master Cotton ) in this Chapter , belongeth by vertue of office to the spiritual officers of Christs kingdom : I add , and during the desolation of Zion , and the time of the apostacy from Christs visible kingdome , belongeth to the two Prophets and witnesses of truth , Rev. 11. but not to the kings , rulers , nations , and civil states of the world , who can be no true parallel or antitype to the Israel or people of God. Peace . Master Cotton objects Jehosaphat sent abroad preachers throughout all the Cities ▪ of Judah ; and if that were a type of Christ , it were to act that now , which typed out Christ , and he fulfilled in his own person . Truth . Christ Jesus sends out preachers three waies . First , In his own person , as the twelve and the seventy . Secondly , By his visible , kingly power , left in the hand of his true churches , and the officers and governors thereof : In which sence that church of Antioch , and the governors thereof , rightly invested with the kingly power of Christ Jesus , sent forth Paul and Barnabas with prayer and fasting , and saying on of hands : And Paul and others of Christs messengers ▪ being furnished with this kingly power , not only planted churches , but also ordained elders visited these churches or visible cities of Judah ; that knowledge and teaching , and the word of God might dwel plenteously among them . Thirdly , Christ Iesus as king of his church , and head of his body , during the distractions of his house and kingdome under Antichrists apostacy , immediately by his own holy Spirit , stirs up and sends out those fiery witnesses ( Rev. 11. ) to testifie against Antichrist and his several abominations : For as for lawful calling to a true ordinary Ministery , neither Wickliff in England , nor Wald●● in France , nor Iohn Hus and Ierome of Prauge in Bohemia , nor Luther in Germany , nor multitudes more ▪ of famous preachers and prophets of Christ , both in these countries and also in Spaine , Italy &c. I say , no true ordinary Ministerial calling can they ever shew ; but Christ Jesus by the secret motion of his own holy Spirit extraordinarily excited , in couraged and sent them abroad as an Angel or messenger ( Rev. 14. ) with the everlasting Gospel &c. Peace . To apply these three wayes , or any of them , to the civil Magistrates and rulers of the world ( of whom Iehosaphat in that his act should be a type ) is but to prophane the holy name of God , to leane upon and ●dolize an arme of flesh , &c. Truth . I grant , the civil Magistrate is bound to countenance the true Ministers of Christ Iesus , to incourage , protect , and defend them from injuries , but to send them armed ( as the Popes Legats and Priests ) with a sword of steel , and to compel people to hear and obey them , this savours more of the spirit of the Pope , his courses and practises , Yea of Mahomet his Mussel-men , D●rg●es , &c. then the Lambe of God and his followers . Peace . What Iehosophat . Asa . Hezekiah , Iosiah , &c. did , they did not only by perswasion , countenance , example ( by which all are bound to further the preaching of Christ Iesus ) but also by force of armes and corporal punishments . Truth . Yea even to the death it self ▪ and this is not a bare sending out of Ministers ( as Master Cotton gives the instance : ) For by his argument , all rulers , kings , and Emperors , and other states of the world ought to embrue their hands in the blood of the many thousands and millions of millions of the poor people , if they forsake not their idolatry and embrace the religion which they say is Christian and the only true . Peace . No , saith Master Cotton , this ought not to be , because only godly and truly Christian Magistrates may so put forth this power of Christ ; others must stay until they be informed . Truth . Can it enter into any Christian heart , to believe , that Christ Jesus should so loosly provide for his affaires , so slightly for his name and Fathers work and so regardlesly for his dearest Spouse , as to leave so high a care and charge with such as ( generally and constantly throughout the whole world ) are ignorant of , yea and opposite to the very name of Christ and true Christianity ? Peace . Surely if this payment were offered to the governour ( as Malachy saith ) to the world , or governments of it , it would not pass . Truth . I never knew a king or captaine councellor or constable , officers of high or low condition , rightly called according to to God , who were not invested with ability more or less for the maine and principal points of their charge and duty . Peace . It seemes indeed a marvelous , and yet it is Master Cottons ) conclusion , that such Magistrates , yea all or most of the Magistrates that ever have been since Christ , and now extant upon the face of the earth , must sit down , stay and suspend , and that all their life long , from the executing of the maine and principal part of their office , to wit ▪ in matters concerning the conscience , religion , and worship ▪ of the people . Truth . Yea ( Secondly ) in a due survey of the whole universe and globe of this world , will one of a thousand or ten thousand ( according to Master Cottons disabling of them from the chief part of their office ) be found ▪ I will not say fit to be , but to be at all lawful civil Magistrates or rulers according to Gods ordinance of Magistracy but meer shadows or images set on high with empty names or titles only of Magistrates ? Peace . Master Cotton adds , Although the good of souls is the proper or adequate object of the spiritual officers of Christ , and the bodies and goods of the people , the proper or adequate object of the civil Magistrate ; yet in order to the good of their souls ▪ he ought to procure spiritual helpes , and to prevent spiritual evils . Truth . I reply , If he mean ( as it is clear he doth ) that the civil Magistrate ought to do this not only as a Christian by spiritual meanes , but as a civil Magistrate by force of armes , It is not in order , but monstrous disorder , for then he ( the civil Magistrate ) must sit Judge ( judicially and formally ) in those spiritual causes and cases , which Master Cotton grants are proper and adequate objects of the spiritual officers which Christ hath appointed . Peace . Yea , why may not ( saith Master Cotton ) the Magistrate use his power ( spiritually ) in order to the good of bodies , as the officers of Christ dehort from idleness and intemperance of meats and drinks &c. in order to the good of souls ? Truth . The spiritual officers in dehorting from these evils or any other of that kind , interfere not , nor take cognizance of that which belongs not to their spiritual court ; for holiness in all manner of conversation is the circle wherein they ought to see all their spiritual subjects to walk . If the spiritual officers should cause by force of armes their people to walk justly , temperately , &c. as Master Cotton saith the civil Magistrate in order to the good of bodies ought to deal in spiritual and soul-matters , I say then the eyes of the civil Magistrate would begin to open and to see the horrible disorder and Babylonish confusion of that which is here masked under the abused name of order . Peace . Master Cotton closeth up this chapter with very bitter censures against the discusser . Truth . The discusser may well reply , that although since the apostacy he sees not the visible thrones and tribunals of Christ Jesus ( according to his first institution ) erected , and although the civil Magistrate hath not the power of Christ in matters of religion , yet they that slay the Lords sheep are not exempted from all judgement : For , if the offenders slay them corporally , the Lord hath armed the civil Magistrate with the sword of God to take vengeance on them . In which respect God hath crowned the supream court of Parliament with everlasting honour , in breaking the jaws of the oppressing Bishops , &c. Oh that such glorious Justice may not be blemished , by erecting in their stead a more refined , but yet as cruel an Episcopacy . 2. If the offence be of a spiritual nature , is there no spiritual way of judging , except the church of Christ be granted visible during Antichrists Apostacy ? Hath not Christ Jesus given power to his two prophets ( even all the Raigne of the Beast ) to speak fire , Revelations the 11. to shut up heaven , to turn the waters into blood , to smite the earth with all manner of plagues , and this untill the time of the finishing of their prophecie or Testimony , when their great slaughters shall prepare the way for the downfal of Antichrist and their own most glorious raising and exaltation ? There was no Chapter 34 ( which probably was Master Cottons oversight , or the Printers ) therefore I pass to Chapter 35. Examination of CHAP. XXXV . Peace . HEre , whereas it was said , if it were the Magistrates duty or office to punish hereticks &c. then he is both a temporal and Ecclesiastical officers : Master Cotton answers , It follows not : except the Magistrate were to punish with Ecclesiastical censures , his punishment is meerly civil , whether imprisonment , banishment , or death . Truth . I reply , first , the statutes of the English nation , and the oath of supremacy , have proved the Kings and Queens of England heads and governors of the church of England : And if to be an head or governor be not an office , let Master Cotton be againe requested to ponder the instance given , which he passeth by in silence ; deny it ingenuously he cannot , and to justifie it I hope his light from heaven will not suffer him , although yet he would ●aine excuse it , by saying , they punish only with civil punishment , imprisonment , banishment or death . Therefore , 2. Here lies the mystery of iniquity , and the Babel and confusion of it , that either according to Popish Tenents the kings of the earth must give their power to the beast , and enslave themselves under the name and vizard of the secular power to be the Popes executioners , or according to Protestant Tenents , to wit , that Kings and Governours be heads of the church and yet be furnished with no Church-power nor spirituall censures . Peace . It would be thought some mystical and monstrous thing , that Kings and Governors should be obliged to act in civil Judicature , and yet be furnished with no civil power , but ought to punish onely with spirituall or Church-censures . Truth . The blinde and the lame mans robbing the Orchard is here verified . The Minister ( though a blindeguide ) he is the seer , but wanting legs and strength of civil power , he is carried upon the civil Magistrates shoulders , whose blindness the subtle Clergy abuseth , &c. but both together rob the Orchard of the most high and surea●enging God. Truth . I conceive it true , that the Kings and Governors of the national church of Israel had a national power ; and had the Kord Jesus been pleased to have continued national churches the Lings and governors of such states might well ( as they of Israel were ) have been both Temporal and Ecclesiastical officers . Peace . But now the Lord Jesus abolishing that national state , and instituting and appointing his worshippers and followers to be the Israel of God , the holy nation and proper Antitype of the former Israel ; it seems most unchristian , that either the work or the title should remaine , whether with open or a masked face or vizard . Truth . Therefore as it pleased God in wonderful wisdome and inconcei●eable depths of councel for a while to continue a national church national covenant &c. and to take them away as unsufficient , beggarly , and weak , either for the further advancement of his own glory , or salvation of men : so hath he taken away the administration thereof by carnal weapons , armes of flesh &c. In stead of fire and sword , and stoning the opposit●es in stead of imprisonment , banishment death , he hath appointed exhortations , reprehensions , denunciations ▪ excommunications , and together with preaching , patient waiting , if God peradventure will give repentance . Lastly , If the civil Magistrate must imprison and banish ▪ and put to death in spiritual cases ; and the civil Magistrate , is but a Minister or servant of the people ( and so of God ) and if the people make the laws , and give the Magistrate his commission and power ; doth it not follow by this doctrine , that the people of the nations of the world ▪ are fundamentally and originally both Temporal and Ecclesiastical ? And then what is become of the foundations of the Christian faith ? And also are not hereby the people and nations of the world ( whatever care be had to the contrary to restraine ) incouraged , according to their several consciences , I say encouraged and hardened in their bloody wars , imprisonings , banishings , and putting to death for cause of conscience ? Peace . Whereas it was said to be Babel or confusion , for the church to punish the offences of such as are not within its jurisdiction with spiritual censures , or the civil state spiritual offences with corporal or temporal weapons , Master Cotton answers , No confusion , for so Paul directs the church of Corinth . Truth . That very Parenthesis which Master Cotton stumbleth at , takes away his answer . For as it would be confusion for the church to censure such matters , and of such persons as belong not to the church : So is it confusion for the state to punish spiritual offenders , for they are not within the sphear of a civil jurisdiction . The body or Commonweal is meerly civil , the Magistrate or head is a civil head , and each member is a civil member : and so far forth as any of this civil body are spiritual , or act spiritually , they and their actions fall under a spiritual cognizance and judicature . Peace . The reason ( saith Master Cotton ) is the same , for there be offences which tend to provoke wrath against the civil state , Ezra 7. Why should there be wrath against the king or his sons ? Truth . This reason indeed Master Cotton often inculcates and beates upon it , that the Pagan kings of Persia were of his mind ● I believe Master Cotton out of a zeal to God , but the Pagan kings out of a slavish terror , which never prevailed so far ( that I know of ) as to bring them to a kindly repentance of their own idolatries , or a true love to the God of Israel or his people . Peace . However your former answer is to me sufficient ; to wit , that thousands of famous Towns , Cities and Kingdomes have flourished in peace and tranquillity for many ages and generations , where God hath had no house , and not only where it was by the civil state neglected , but also wholly persecuted . Truth . In the time appointed and full ripeness of their sins , the vengeance of God ( after patience many generations abused ) hath surely and fearefully visited , yet in the interim , it is clear it is no ground of a necessity of present punishing of false worshippers and idolaters , least present wrath fall upon the King or his Son. Peace . Now whereas it was said an intollerable burthen laid upon the Magistrates back , together with the care of the Commonweal to be charged also with the spiritual , &c. Master Cotton answers , 1. That the Magistrate ought to seek out meane● of grace for the people . 2. To remove idolatry and idolatrous Teachers . 3. It is commonly added , that he ought to preserve the church pure by reformation . Truth . I reply , This work charged upon the kings , governors , and Magistrates in the world , makes the weight of their care and charge far greater , then ever was the charge of the kings of Israel and Judah , For their people were miraculously brought into covenant with God , to their hands , like a bridge , or house , or ship ready built ; and needed only keeping up in reparation : yea an heavier yoak ▪ then either their or our fathers were able to bear , considering all the several different consciences , religions , and worships of all mankind naturally , and the many different opinions , factions , and sects , which daily do arise , and that conscientiously and zealously unto death : All these must by Master Cottons doctrine ) lie before the bar , beside all civil cases , &c. Peace . T is memorable that Paul himself , that had the care of all the churches , would not be intangled with civil affaires , further then his own necessities did call for ; and sometimes the necessities of his companions : but this yoak put upon the necks of Magistrates , is as full of temporal as spiritual care : And as it is impossible for them to bear ▪ So the Lord in his holy season , may please to teach them ( as he hath taught some already through his grace ) to lay that spiritual Burthen upon the shoulders of their only King of Saints Christ Jesus , to whom the supream power and care of souls and churches doth alone belong . Whereas it was further said , that the Magistrate is to cherish , and to cleave unto the Saints , and to defend them from civil violence , but the spiritual care of them belongs to spiritual officers appointed by Christ Jesus to that end , Master Cotton replies , this is but a pretence , because the discusser acknowledgeth no churches extant , &c. Truth . Although amongst so many pretending churches , the discusser be not able to satisfie himself in the rightly gathering of the Churches , according to the true order of Christ Jesus , yet this is far from a pretence ▪ because the institution of any state government , order , &c. is one thing , and the administration and execution , which may be interrupted and eclipsed , is another . Peace . Indeed Ieremy could not rightly have been judged a pretender , when he mourned for , and lamented the desolations of the temple , priests , elders , altar , sacrifice , &c. and neither he nor Daniel , nor any of Gods prophets or servants , could ( during the time of the desolation and captivity ) acknowledge either temple , or altar , or sacrifice right , extant upon the face of the earth . Truth . He that saith the Sun ( Christ Jesus ) is not to be seen in our Horizon or Hemisphere , in his absence , or when he suffers an Eclipse , cannot be said to deny that the Lord Jesus his holy ordinances ought to be visible in the worship and service of God : Although the discusser be not satisfied in the period of the times , and the manner of his glorious appearing , yet his soul uprightly desires to see and adore , and to be thankful to Master Cotton , yea to the least of the disciples of Christ Jesus , for any coal or sparke of true light , amongst so many false and pretended candles and candlesticks , pretending the glorious name of the Lord Jesus Christ . Peace . Next , Master Cotton demands what reason can be given , why the Magistrate ought to break the teeth of lyons ( ought to suppress such as offer civil violence ) and not of the Wolves , that make havock of their souls , who are more mischievous then the lyon , as the Pope of Rome , then the Pagan Emperors ? He wonders the discusser should favor the Pope more then the Emperour , except it be that he symbolizeth rather with Antichrist then with Caesar . Truth . It may here suffice to say two things ( not to repeat other passages . ) First , The civil state and Magistrate are meerly and essentially civil ; and therefore cannot reach ( without the transgressing the bounds of civility ) to judge in matters spiritual , which are of another sphere and nature then civility is : Now it is most just and proper , that if any member of a civil body be opprest , the body should relieve it : As also it is just and proper , that the spirituall state or body should relieve the soul of any in that spiritual combination oppressed . Therefore ( Secondly ) for spiritual and religious oppressions , the king of kings Christ Iesus hath sufficient providedly in his spiritual kingdome : therefore ( Acts 20 ) Paul gives the charge against those spiritual Wolves to the elders of the church at Ephesus , and not to civil Magistrates of the city , which Paul should have done ( notwithstanding they were worshippers of Diana ) if it had been their duty to have broke the teeth of those spirituall Wolves &c. Peace . It is ( indeed ) one thing to prohibite the Pope , the prelates , the Presbyterians , the Independents , or any from forcing any in the matters of their respective consciences , and accordingly to take the sword from such mens hands , or ( as their executioners ) to refuse to use it for them : It is another thing to leave them freely to their own consciences , to defend themselves as well as they can , by the two-edged sword of the spirit , which is the word of God , which all the several sorts of pretenders say they have received from Iesus Christ . Truth . The renowned Parliament of England hath justly deserved a crown of honour to all posterity , for breaking the teeth of the oppressing Bishops and their courts ; but to wring the sword out of the hands of a few prelates , and to suffer it ( willingly ) to be wrung out of their own hands , by many thousand Presbyterians , or Independants , what is it but to change one wolfe or lyon for another , or in stead of one , to let loose the Dens of thousands ? Peace . But why should Master Cotton insinuate the discusser to glance a more obsequious eye upon the Pope , then upon the Emperor ? Truth . I fear Master Cotton would create some evil opinion in the heart of the civil Magistrate , that the discusser is ( as the bloody Iews told Pilate ) no friend to Caesar : whereas upon a due search it will be sound clear as the light , that it is impossible that any that subscribe ex animo to the bloody Tenent of persecution , can ( ex animo ) be a friend to Magistracy . The reason is , all persecutors , whether priests or people , care onely for such Magistrates as suite the end , the great bloody end of persecution , of whom they either hope to borrow the sword , or whom they hope to make their executioners . Their very principles also ( Papist and Protestant ) lead them necessarily to dispose and kill their heretical , Apostate , blaspheming Magistrates . Peace . But why should Master Cotton●● ●● sinuate any affection in the discusser to that Tyrant of all earthly Tyrants , the Pope ? Truth . To my knowledge Master Cotton and others have thought the discusser too zealous against the bloody beast : yea , and who knows not this to be the ground of so much sorrowful difference between Master Cotton and the discusser , to wit that the discusser grounds his separation from their churches upon their not seperating from that man of sin ? For Old England having compelled all to church , compel'd the Papists ▪ and the Pope himself in them : The daughter New England , separaring from her mother in Old England , yet maintaines and practises communion with the Parishes in Old ▪ Who sees not then , but by the links of this mystical chaine , New England Churches are still fastned to the Pope himself ? Peace . Master Cottons third reply is this ▪ that it is not like that such Christians will be faithful to their prince , who grow false and disloyal to their God ▪ and therefore consequently the civil Magistrate must see that the church degenerate and apostate not , at least so far as to provoke Christ to depart from them . Truth . This is indeed the down right most bloody and Popish Tenent of persecuting the degenerate , heretical and Apostate people : of deposing , yea and killing Apostatical and heretical princee and rulers . The truth is , the great Gods of this world are God-belly God-peace ▪ God-wealth , God-honour , God-pleasure &c. These Gods must not be blasphemed , that is ▪ evil spoke of , no not provoked , &c. The servants of the living God being true to their Lord and Master , have opposed his glory , greatness , honour &c. to these Gods , and to such religions , worships , and services , as commonly are made but as a mask or vaile , or covering of these Gods. Peace . I have long been satisfied , that hence proceeds the mad cry of every Demetrius and crafts-Master of false worship in the world , Great is our Diana &c. These men blaspheme our goddess , disturbe our City ▪ They are false to our Gods , how ▪ will they be true to us ? Hence that bloody Act of Parliament in Henry the fifth his dayes made purposely against that true servant and witness of God ( in those points of Christianity which he knew ) and other servants of God with him , the Lord Cobham , concluding Lollardy not only to be heresie , ( that is , indeed true Christianity ) but also treason against the Kings person : whence it followed , that these poor Lollards ( the servants of the most high God ) were not only to be burnt as hereticks , but hanged as traitors . Truth . Accordingly it pleased God to honour that noble Lord Cobham , both with hanging and burning , as an heretick against the church , as a traiter against the king : And hence those divelish accusations and bloody huntings of the poor servants of God in the reign of Francis the second in Paris , because it was said that their meetings were to cousult and act against the life of the king . Peace . If this be the touchstone of all obedience , will it not be the cut-throat of all civil relations , unions and covenants between Princes and people , and between the people and people ? For may not Master Cotton also say , he will not be a faithful servant , nor she a faithful wife , nor he a faithful husband , who grow false and disloyal to their God ? And indeed what doth this , yea , what hath this truly-ranting doctrine ( that plucks up all relations ) wrought but confusion and combustion all the world over ? Truth . Concerning faithfulness , it is most true , that godliness is profitable for all things , all estates , all relations : yet there is a civil faithfulness , obedience , honesty , chastity , &c. even amongst such as own not God nor Christ : else Abraham and Isaac dealt foolishly to make leagues with ungodly Princes . Besides , the whole Scripture commands a continuance in all Relations of government , marriage , service , notwithstanding that the grace of Christ had appeared to some , and the rest ( it may be an husband , a wife , a Magistrate , a Master , a servant ) were false and disloyal in their several kinds and wayes unto God , or wholly ignorant of him . 4. Grant people and Princes to be like Iulian , Apostate from the true service of God , and consequently to grow less faithful in their places and respective services , yet what ground is there , from the Testament of Christ Jesus , upon this ground of their Apostacie , to prosecute them , as Master Cotton saith , The civil Magistrate must keep the church from Apostatizing so , as to cause Christ to depart from them . 5. Can the sword of steel or arme of flesh make men faithful or loyal to God ? Or careth God for the outward Loyalty or Faithfullness , when the inward-man is false and treacherous ? Or is there not more danger ( in all matters of trust in this world ) from an hyyocrite , a dissembler , a turncoat in his religion ( from the fear or favour of men ) then from a resolved Jew , Turke or Papist , who holds firme unto his principles ? &c. Or lastly , if one Magistrate , King or Parliament call this or that heresie , apostacie , &c. and make men ●ay so will not a stronger Magistrate , King , Parliament , Army ( that is , a stronger arm , or longer and more prosperous sword ) call that heresie and Apostacie Truth and Christianity , and make men call it so ? and do not all experiences , and our own most lamentable , in the changes of our English Religions , confirme this ? 6. Lastly , As carnal policy ever fals into the pit , it digs and trips up its own heels , so I shall end this passage with two paradoxes , and yet ( dear peace ) thou and I have found them most lamentably true in all ages . Peace . God delights to befool the wise and high in their own conceit with paradoxes , even such as the wisdome of this world thinks madness : but I attend to hear them . Truth . First then , The straining of mens cinsciences by civil power , is so far from making men faithful to God or man , that it is the ready way to render a man false to both : my ground is this : civil and corporal punishment do usually cause men to play the hypocrite , and dissemble in their Religion , to turn and return with the tide , as all experience in the nations of the world doth testifie now . This binding and rebinding of conscience , contrary or without its own perswasion , so weakens and defiles it , that it ( as all other faculties ) loseth its strength , and the very nature of a common honest conscience : Hence it is , that even our own histories testifie , that where the civil sword , and carnal power , hath made a change upon the consciences of men , those consciences have been given up , not only to spiritual , but even to corporal filthiness , and bloody , and mad oppressing each other , as in the Marian bloody times &c. Peace . Indeed no people so inforced as the Papists and the Mahume●ans : and no people more filthy in soul and body , and no people in the world more bloody and persecuting : but I listen for your second paradox . Truth . Secondly , This Tenent of the Magistrates keeping the church from Apostatizing , by practising civil force upon the consciences of men , is so far from preserving Religion pure , that it is a mighty Bulwark or Barricado to keep out all true Religion ▪ yea and all godly Magistrates for ever coming into the World. Peace . Doubtless this will seem a hard riddle , yet I presume not too hard for the fingers of time and truth to unty , and render easie . Truth . Thus I unty it : If the civil Magistrate must keep the church pure , then all the people of the Cities , Nations , and kingdomes of the world must do the same much more , for primarily and fundamentally they are the civil Magistrate : Now the world ( saith John ) lyeth or is situated in wickedness , and conscquently according to its disposition endures not the light of Christ , nor his golden candlestick the true Church , nor easily chooseth a true Christian to be her officer or Megistrate , for she accounts such false to her Gods and Religion , and suspects their faithfulness &c. Peace . Hence indeed is it ( as I now conceive ) that so rarely this world admit●eth or not long continueth a true servant of God in any place of trust●●d ●●d credit , except some extraordinary hand of God over-power , or else his servants by some base staires of Flattery or worldly compliance , ascend the chaire of Civil-power . But ( to proceed ) saith Master Cotton , It was the duty of Jehosaphat ▪ Hezekiah &c. to reduce the people of Israel from their backslidings because they were an holy people , and is it not the duty of godly Princes to reduce their backsliding Churches to their primitive purity ? It is true ( saith he ) David and Solomon were types of Christ , but so were not the other Kings of Israel and Judah , who were the one ( the kings of Israel ) all Apostates , and the other ( the kings of Judah ) many of them Apostate from Christ : And Secondly , If they were ( saith he ) all types of Christ , yet Christ being the Antitype , Christ hath abolished them all , and so it were sacriledge or Antichristian usurpation for any king to be set over Christians : Or if they were types of Christ in respect of their kingly office over the Church alone was it typical in Solomon to put Joab a murtherer to death , or Adonijah a traitor ? and so consequently unlawful for Christian Princes to put murtherers and traitors to death ? Further , saith he , What those kings might do in type , Christ Jesus might much more do in his own person , as the Antitype : but he put no man to death in his own person , and therefore they were not types but servants of Christ , and paterns and examples to Christian Magistrates , yea , Ahab , who should have put Benhadad to death for his blasphemy . Truth . I understand those kings of Israel and Judah , untill their cutting off or excommunicating out of the land of Canaan , to be yet visible members of the church of Israel and Judah , and as kings of Israel and Judah types of Christ Jesus , partly in his own person , who did that ( being the true spiritual king of Israel ) which they did or should have done , in that typical national church or land of Israel ▪ and ( 2 ) partly in the officers of his kingly power and government of his church , which officers and church falling away , untill an absolute cutting off , are the Antitypes ( in respect of visible government ) of those former kings of Israel and Judah . Peace . Can it be imagined that those wicked Kings , Jeroboam ▪ Baasha , Ahab &c. were figures of Christ Jesus ? Truth . Master Cotton himself grants David and Solomon types of Christ Jesus , and yet , how abominable and monstrous some of their practices ? we must therefore distinguish between their persons , and sins , and frailties . As kings of Israel ( Gods Church and people ) doubtless they were the figures of ( the K. of Israel ) Christ Iesus : yea it is probable that the land of Canaan , with the officers and governors thereof , before Christ time , was but a figure of the spiritual land or Christian church , with the officers governors & administrations therof good and evil : Although the applying of the times and persons each to other requires a more then ordinary guidance of the finger or holy Spirit of God. Peace . I remember that some of eminent note for knowledge and godliness have not stuck to affirme , that the Gentile Prince Cyrus as he was called Gods servant , anointed , or Christ ( Isa . 44 ) I say , that he in a respect , as a restorer of Gods people was a figure of Christ Iesus . Truth . It is not improbable , but that the most holy and only wise ( whose works are known unto himself from the beginning of the world ) did by such famous instruments of mercy to the literal Iew , type out Christ Iesus and his heavenly instruments , mercy and goodness to the mystical and spiritual , Christian Iews &c. Examination of CHAP. XXXVI , and XXXVII . Peace . IN these passages Master Cotton first questions ( having not his copy by him ) the truth of some expressions printed as his . Truth . It is at hand for Master Cotton or any to see that copy which he gave forth and corrected in some places with his own hand , and every word verbati●● here published . 2. To the answer it self , or reproof of the Lord Iesus given to his disciples for their bloody and rash zeal desiring fire to come down from heaven , &c. we both agree that Christs rebuking of his disciples did not hinder the Ministers of the Gospel from proceeding in a Church-way &c. 2. That false ●persecution in a churchway is as odious and dreadful a persecution , as any prosecution● a court of civil justice , as also that this is not the point intended , though it be reckoned up with the rest . Peace . I marvel at that which follows , where Master Cotton saith , that it never fell from his pen in any writing of his , viz. that it is lawful for a eivil Magistrate to inflict corporal punishment upon such as are contrary indeed in matters of Religion : and therefore he passeth by the discussers reasons as which might well have been spared , being brought but against a shadow of his own fancy . Truth . I am not able to imagine what Master Cotton meanes by such as are contrary minded , against whom he will not ( in this Chapter ) maintaine any corporal punishment to be inflicted , when in so many of his writings , and throughout his whole book he maintaines corporal punishment , and that to death it self in many cases , against the idolatrous , the blasphemous , the heretical , the seducing , yea the degenerate and Apostate . Peace . Love bids us take this passage as a pang of reluctancy ( in his other wise-holy and peaceable breast ) against such unholy bloody Tenents . But what say you to the passage about the second beast , bringing fire from heaven ? ( Rev. 13. ) This was no wonder ( saith Master Cotton ) for Constantine had done the like before to hereticks , the Arrian Bishops against the Orthodox Saints . Also , it is related as a different matter from the former ( vers . 15. ) that he had power to cause , that as many as would not worship the image of the beast should be killed . And this fire comes not down upon the Saints , but the earth . Truth . Master Cotton I think knows that the discusser is not alone in this interpretation : If he propose any other more suitable to Christ Iesus , I hope the discusser desires thankfully to embrace it . But this fire being not literal , but mystical , in imitation of the true prophet Elijah , and also as the true witnesses cause fiery judgements descend from heaven upon the enemies of the truth : so the false witnesses cause fire to descend against the faithful : and sure it is ( as the discusser related ) that the Popish Bishops in France , and England and other places have ever constantly cryed out , that the just judgements of God are brought down by them upon the hereticks , which is no smal wonder that the hearts of the sons of men should be so hardened against the light of truth in truths witnesses , notwithstanding the acts of Constantine and the Arrian Bishops long before . Peace . But this fire ( saith Master Cotton ) comes down from heaven upon the earth . Truth . True , but it may well imply no more , then in the open view and face of all men in this world . Peace . And lastly ( saith he ) it is said , that he causeth that as as many as would not worship the Image of the Beast should be killed , which is a different effect . Truth . Because it comes from a different cause , with respect , not to the first Beast himself , but only to his picture or image , and implies , that fiery judgements descend not onely upon such as refuse to worship the first or second beast , but the very picture of the beast likewise . Examination of CHAP. XXXVIII . Peace . MAster Cotton here first observing the discussers agreement with him , that this instruction ( 2 Tim. 2. ) to be meek and patient to all men , is properly directive to the Ministers of the Gospel , he concludes that therefore hitherto his answer was not perplext and ravelled . Truth . Many plaine threads may be drawn forth of a perplext and ravelled string , as it seemes to me the many particulars of different natures here wrapt up together were . Peace . Yea , but he seems to disown those words [ unconverted Christians in Crete ) and more then once in the Chapter toucheth the discussers credit , &c. Truth . I know the discusser desires unfainedly ( with the Lords assistance ) rather to die a thousand deaths , then willingly to impeach the least of holy or civil truths ; and therefore affirmeth in this case , that at his pleasure the copy ( not which he received from Master Cotton for there never passed such writings between them as Master Cotton often affirmeth , but ) which he received from another , with the correction of Master Cottons own hand to it , shall be ready for himself or any to view . Peace . However , Master Cotton maintaining the tearms of unconverted converts from Ier. 3. 10. ( Iudah turned unto me , but not with all her heart , but fainedly : ) so Iudas , An●●●as , and Sapphira , Balaam , the Ni●●laitans , Iezabel in Thyatira , as also the children of believing parents born in the Church , who though holy , yet cannot be conceived to be truely holy . Truth . Were the question about hypocrites , counterfeits and trayters in the church and kingdome of Christ , these words might here rightly be alleadged ; but Master Cottons words being these [ unconverted Christians in Crete ▪ whom Titus as an Evangelist was to seek and to convert ] I conceive that Master Cotton will not affirm that the office of an Evangelist was to seek to convert the church ( though possibly an hypocrite may be turned from his hypocrisie by an Evangelist or private man in the church . ) 2. He makes in the very words a distinction between these , unconverted Christians , and those Iews and Gentiles in the Church , who ( saith he ) though carnal , yet were not convinced of the error of their way . And to conclude this Chapter , the discusser readily with thanks acknowledgeth Master Cottons words , that it is not probable that Timothy was now at Ephesus , and that the subscription added to the second Epistle of Timothy in the English translation , is justly to be suspected . Examination of CHAP. XXXIX . Peace . MAster Cotton here argues , That if the Magistrate be a Prophet , and opposed in his doctrine , he ought ( from this Scripture , 2 Tim. 2. ) meekly to bear the opposition , waiting if God peradventure will give repentance ; yet withal by the way he observeth , that if the Magistrate be a prophet , he may do some things as a Magistrate , which he may not do as a Prophet . Truth . Of this no question ? but what is this to a coercive Magisterial power in spiritual things , which is the question ? 2. Since that Master Cotton acknowledgeth that Magistrates may be prophets , and that divers Magistrates of New English churches have spoken as prophets ( eminently able in their churches ) what should be the reason ( I ask by the way ) that their Churches hear no more of such their propheticall gifts , but that their talent's wrapt up ? &c. Peace . Of this let their consciences give account to Jesus Christ ▪ whom they call the King of their churches , and the fountaine of such heavenly abilities : But to proceed , Master Cotton grants that Magistrates ought to bear in the church oppositions against their prophecyings , but not continued opposings nor , seduings &c. Truth . What is then the waiting here commanded , until God peradventure will give repentance ? Peace . It is true ( saith Master Cotton ) it is not in the power of man to give repentance but God alone : Neither is it in mans power ( saith he ) to give repentance to scandalous persons against the civil state ; and yet the discusser acknowledgeth that the civil Magistrate ought to punish these . Truth . It is not the Magistrates work and office in the civil state , to convert the heart in true repentance unto God and Christ : The civil state respecteth conformity and obedience to civil laws , though indeed the works and office of the Ministers of Christ Jesus are commonly laid upon the Magistrates shoulders , and they pretending themselves the Ministers of Christ Jesus , armed with the two-edged sword of the Spirit of God ( the Word of God ) do commonly flye unto and put more confidence in the sword of steel in the hand of their civil Ministers , the Magistrates . Peace . The sword of steel hath done wonderful things throughout the whole world in matters of Religion ▪ and woful and wonderful ( as was formerly observed ) hath Religious changes been in the English nation , and that by the power of the civil sword ▪ backward and forward ▪ and that in the space of a few yeers , in the reigne of four or five Princes : But this ( saith Master Cotton ) is no more then befell the church of Iudah in the dayes of Ahaz , Hezekiah , Manasseh , and Iosiah . Truth . Englands changes will be found upon examination incomparably greater , and wrought in the eighth part of the time that the changes of the church of Iudah were . And yet this instance will not infringe that the civil sword of the Magistrate , in a national way , is ordinarily able to turn about a Nation to and againe , to and from a truth of God , in national hypocrisie , and therefore most wisely hath the most holy and only wise , by the most golrious brightness of his person and wisdom of the Father ( Christ Jesus ) abolished his own national and state - church , whether explicit or implicit , that the two-edged sword of the word of the Lord in the mouths of his true messengers , might alone be brandished and magnified . Peace . Master Cotton concludeth this Chapter with the observation ▪ that the revolt of England againe to Popery wanteth Scripture-light . Truth . He that loves Christ Iesus in sincerity , cannot but long ▪ that Christ Iesus would speedily be pleased with the breath of his mouth to consume that man of sin : But yet that worthy servant of God ( according to his conscience ) Master Archer ▪ doth not barely propose his opinion ▪ but also his Scripture-grounds , which I believe , compared with all former experiences , will seem to be of great and weighty consideration , and call all that wait for Christ Iesus to beg his Spirit deeply to weigh and ponder them . Examination of CHAP. XL. Peace . TO the several allegations concerning the woful slavery of all opposites of Christ Iesus , and the mighty power of free grace , only able to release them ; Master Cotton replies ▪ So is it with scandalous offenders against the Civil state ▪ and yet this doth not restraine Magistrates from executing just judgements upon them &c. And he adds , that better a dead soul in a dead body , and that seducers die without faith , then murther and seduce many precious souls from the faith . Truth . The Lord Iesus commanding to give God the things that be Gods ▪ and to Caesar the things that be Caesars ▪ gives all his followers a clear and glorious torch of light to distinguish between offenders against God in a spiritual way , and offenders against Caesar , his Lawes , state and government in a civil way . T is true , slatterers and time-servers use to make Religion and justice , the two pillars of a State , and so indeed do all such states in the world as maintaine a state-Religion , invented and maintained in civil policy to maintaine a civil state . But all men that have tasted of history or travel , are witnesses sufficient of these two particulars . First concerning justice , that if the sword and balances ▪ of justice ( in a sort or measure ) be not drawn and held forth , against scandalous offenders against civil state , that civil state must dissolve by little and little from civility to barbarisme , which is a wilderness of life and manners . Peace . Yea the very barbarians and Pagans of the world themselves are forced for their holding and hanging together in barbarous compaines , to use the ties and knots , and bands of a kind of civil justice against scandalous offenders against their Commonweale and profit . Truth . But too many thousands of Cities and states in the world have and do flourish for many generations and ages of men , wherein ( whatever Caesar gets ) God cannot get one penny of his due in any bare permission or toleration of his religion and worship . Peace . Dear Truth ▪ these two points being so constantly proved , I can but wonder that Master Cotton or any servant of Christ Iesus , should cry out to the Caesars of this world to help the eternal God to get his due , because Christ Iesus grants them a civil sword in civil cases , to preserve their civil states from barbarisme and confusion . Truth . That worthy Emperor , Antoninus Pius , in his letters for the Christians , plainly tels the governors of his provinces , that the gods were able to punish those that sinned against their worship ; evidently declaring , by that light of conscience and knowledge which God had lighted up in his soul , the vast difference between offenders in the civil state , and offendors against the true and only religion and worship , about which the whole world disagreeth , and is hist together ( by this bloody tenent ) I say hist together by the ears and throat , in blood and fire , as the tide of times , major vote armies and armes of flesh prevaile . Peace . Ah ( Dear truth ) is there is no Balme in G●●ead , no balances , no sword of spiritual justice in the City , and kingdome of Christ Jesus , but that the officers thereof must run to borrow Caesar ? Are the Armories of the true king Solomon Christ Jesus disarmed ? Are there no spiritual swords girt upon the thighs of those valiant ones , that should guard his heavenly bed , except the sword of steel be run for from the cutlers shop ? Is the Religion of Christ Jesus so poor and so weak and feeble grown , so cowardly and base ( since Paul spake so gloriously of it , and the weapons of it ( 2 Cor. 10. ) that neither the souldiers nor Commanders in Christs Army have any courage or skill to withstand sufficiently in all points a false teacher , a false prophet , a spiritual cheater or deceiver ? Truth . This must all that follow Jesus bitterly lament , that not a spiritual sword or spear is to be found in the spiritual Israel of God , but that his poor Israelites are forced down to the Philistins of this worlds Smiths ▪ &c. And that the princes of Zion are become feeble like harts without pasture , as Jeremy complaineth in his Lamentations . Peace . Now whereas it was added , that a civil sword hardens the followers of false teachers in the suffering of their leaders , and begets an impression of the falshood of that religion , which cannot uphold it self all the world over , but with such instruments of violence , &c. Master Cotton replies , that the Magistrate ought not to draw out his sword against seducers , untill he hath used all good means for conviction , &c. and then ( saith he ) he should be cruel to Christs Lambs in sparing the Foxes , &c. Truth . Who knows not this to be the plea and practise of all Popish persecutors in all ages , to compass sea and land to reduce the heretick to the union and bosome of the church , not only with promises ▪ threatnings ▪ &c , but oftimes with solemn disputations , and sometimes writings and waitings , before they come to the definitive sentence and deliver him to the secular power ▪ and so to the use of those desperate remedies of hanging , burning , &c. How do the bloody Popes and the bloody Bonners in their hypocritical letters and bloody sentences , profess their lamentable grief at errors and heresies ; their clemency and mercy , and great pains taken to reduce that wandring , to return the lost childe , to heal the scabbed sheep ? yea and when they are forced ( as they say ) for the saving of the flock from infection to deliver such sheep to the secular power , as their butchers and executioners ; yet beseech they that power , and that ( most hypocritically without shame ) in the bowels of Christ Jesus ▪ to Minister justice with such moderation , that if it be possible the hereticks soul may be saved ▪ but however the flock may be preserved from such ●damnable Doctrine . Peace . Master Cotton will here blame the alleadging of this : for the Popish Religion is false , but their true &c. Truth . T is true , the Papists Religion is false , yet Master Cotton cannot pass without suspition to be too neer of kin to the bloody Papist , to whom they are so neer in practice : The Lord Jesus gave an everlasting rule to his poor servants , to discern all false prophets by , to wit , their fruits and bloody practices . But , Secondly , The holy Spirit of God in this 2 to Tim. now insisted on , not only commands Timothy to exhort the opposite , but patiently to wait and attend Gods will ▪ if peradventure God will give repentance , and that they may recover themselves &c. Peace . Master Cotton will not deny , together with meek exhortation , patient waiting , &c. Truth . Why then doth he limit the holy one of Israel to dayes or moneths ? Three months was by the law ( in Massachusets in New England ) the time of patience to the excommunicate , before the secular power was to deal with him : But we finde no time limited , nor no direction given to Timothy or his successors to prosecute the opposite before Caesar bar , in case God vouchsafed not repentance upon their means and waiting . 3. Christ Jesus hath not been without bowels of compassion in all his gracious care and provision he hath made for his sheep and lambs , against the spiritual Wolves and Foxes ; although we read not a word of the arme of flesh and sword of steel appointed by himself for their defence in his most blessed last Will and Testament . 4. Lastly , to that instance of the Donatists and Papists suppressed by the civil sword , no question but ( as before ) a civil sword is able , among civil people , to make a whole nation , or world of hypocrites : and yet experience also testifies ( however Master Cotton makes it but accidental ) that it is the common and ordinary ●ffect of the civil sword drawn forth ( as they speak ) against hereticks seducers &c. to harden the seducers and seduced by their sufferings , and to beget no other opinion in their hearts , then of the cruelty and weakness of the heart and cause of their persecutors . Peace . There hath been no small noise of Master Go●●ons and his friends being disciplined ( or as the Papists call it , discipled in the Schoole of the New English churches : It is worth the inquiry to ask what conviction and conversion hath all their hostilities , captivatings , courtings , imprisonings ▪ chainings , banishings , &c. wrought upon them ? Truth . Shall I speak my thoughts without partiality ? I am no more of Master Gortons Religion then of Master Cottons : and yet if Master Cotton complaine of their obstinacy in their way , I cannot but impute it to this bloody tenent and practice , which ordinarily doth give strength and vigour , spirit and resolution to the most erroneous , when such unrighteous and most unchristian proceedings are exercised against them . Peace . Touching the Edict of Antoninus Pius concerning persecution of Christians , and the opinion it begat in their hearts of the cruelty of their persecutors , Master Cotton answers , first the Pagan Religion is not of God but the Religion of Christians came down from Heaven in the Gospel-truth . Truth . This is most true , to him that believeth that there is but one God , one Lord , one Spirit , one baptism , one body , &c. according to Christ Jesus his institution ; and that from that blessed estate the Apostacy hath been made ; and that all other Gods , Lords , Spirits Faiths , Baptisms or churches , are false : But what is this to many millions of men and women , in so many kingdomes and nations , Cities and parts of the world , who believe as confidently their lies of many Gods and Christs , all which they believe ( as the Ephesians of their Diana , and of the image of Jupiter , and ( as Master Cotton of the way of his Religion ) that they come down from heaven ? Peace . Doubtless , according to their belief , all the peoples of those nations , kingdoms and countries , wherein the name of Christ is sounded , whether of the greek church or the latine , whether of Popish or Protestant profession , will say as Master Cotton , my religion came down from heaven in the Gospel of Truth , &c. Truth . Now then either the sword of steel must decide this controversie ( according to the bloody tenent of persecution ) in the suppressing of hereticks , blasphemers , idolaters and seducers , by the strength of an arme of flesh : or else the two-edged-sword of the Spirit of God , the word of God coming out of the mouth of Christ Jesus in the mouths of his servants , which will either humble and subdue the Rebels , or cut most deep , and kill with an eternal vengeance . Peace . But ( saith Master Cotton ) it will beget an opinion of cruelty to murther innocents , but not to put to death murtherers of souls . Truth . I answer , beside that great and common difference of civil murther , and spiritual ▪ there is a second , to wit , that in the murther of an innocent , the conscience of a murtherer is opened , and commonly the mouth confesseth I am a murtherer , I have killed an innocent : but run through all the coasts and quarters of the whole world , and the very consciences of so many thousands of soul - murtherers are rootedly satisfied and perswaded , that they are so far from being murtherers as that they are so many saviours of the souls of men , and Priests and Ministers of the most high God or Gods , &c. Peace . For instance , if a man say Master Cotton is a subject of the state of England , and a Minister of that worship , which he believeth to be true , confirmed by argument and light sufficient to his understanding soul and conscience : How many thousand are there fellow - subjects with Master Cotton to the English state ▪ yet of a contrary mind to Master Cotton in matter of Gods worship ? yea how many are there ( it may be thousands ) professing a Ministery contrary to Master Cottons ? and the like may be found in other nations and parts of the world . Truth . What true reason of justice , peace ▪ or common safety of the whole , can be rendred to the world why Master Cottons conscience and Ministry must be maintained by the sword , more then the consciences and Ministeries of his other fellow-subjects ? Why should he be accounted ( I mean at the bar of civil justice ) I say accounted a soul Saviour , and all other Ministers of other Religions and consciences , soul-murtherers , and so be executed as murtherers , or forced to temporize or turn from their Religion , which is but hypocrisie in Religion against their conscience , which is ten thousand times worse , and renders men , when they sin against their conscience , not only hypocrites , but Atheists , and so fit for the practise of any evil , murthers , adulteries , treasons , & c ? Peace . Master Cottons second Answer is that the persecuting Emperors and governors of Provinces under them , attended not to the conviction of christians ▪ nor did they endeavour to make it appear that the Christians sinned against the light of their consciences , and therefore no marvel if it bred in the people a just opinion of the cruelty of persecutors , and of the innocency of christians . Truth . Let it be granted that the Roman Emperors did not attend to , nor endeavour this , yet the Roman Popes , and all the Antichrist governors of their mystical Provinces , Bishops and Preists , have professedly compassed Sea and Land to make a Proselyte . Peace . T is true , the history of the death of the Saints , slaughtered by such persecutors abundantly testifie this , and yet their persecution will be found no other then cruelty and murther , and the opinion of it will never be razed out of the heart of Gods people , whatever the whole world ( which wonders after and worships the beast ) think to the contrary . Truth . And I add , that herein Master Cottons former position , to wit [ that hereticks must be punished by the civil sword , for sinning against the light of their own conscience ] accords fully with the Popish clamors , [ the hereticks mouths are stopped , they are convinced , they have not a word to say , and yet they are obstinate ; away with them , hang them ▪ burn them . ] Peace . Master Cotton saith , It is an untrue intimation of the discusser , that Antoninus forbod the persecuting of christians upon any such ground . Truth . That it may not rest upon the discussers credit or discredit , I think it not unseasonable if I present to English eyes the English testimony of the diligent and praise worthy-Chronicler John Speede , who also ingageth Eusebi●s his credit , and thus relateth the effect of Antoninus his mind in these words ▪ The Emperor Caesar , Marcus , Au●●l●us , Antoninus , &c. Unto the Commons of Asia , Sendeth Greeting . I Doudt not , but the Gods themselves have a care that wicked persons shall be brought to light ; for it doth much more appertaine to them , then it doth to you , to punish such as refuse to yeeld them worship : but this course which you take , doth confirme them whom you persecute in this their opinion of you , That you are impious men , and meer Atheists ; whereby it commeth to pass , that they desire in the quarrel of their GOD , rather to die then to yeeld to the will of such as you are , and to embrace your form of Religion : Let it not seem unseasonable to call to your remembrance the Earthquakes which lately have happsned , and which are yet , to your great terrour and grief ; because I understand , that in such like Accidents , you ●ast the Envy of such common misfortune , upon their Shoulders ; whereby their confidence , and trust in their GOD is much the more increased : Whereas , you being ignorant of the true causes of such things , do both neglect the worship of the other Gods , and also banish and persecute the servants of the immortal GOD , whom the Christians do worship ; and you persecute to the death all the embracers of that profession . In the behalf of these men , many of the Provinces President have written before to my Father of famous memory , to whom he answered , That they should not be molested , unless they were proved to have practised Treason against the Imperial State ; and concerning the same matter , some have given notice to me , to whom I answered with like moderation as my Father did before me : And by our Edict , do ordaine , That if any hereafter be found thus busie in molesting these kind of men , without any their offence , We command that he that is accused upon this point , be absolved ; albeit he be proved to be such an one as he is charged to be , that is , a Christian ; and he that is his accuser , shall suffer the san●e Punishment which he sought to procure unto the other . In this passage the wise and experienced Emperor observeth many reasons for the toleration of Christians , and insinuates that the persecuting of the Christians , confirmed them in their opinion , that their persecutors were not only cruel ( for that is the least that can be implied in persecution ) but also as the words run , impious men and meer Atheists . Peace . Dear Truth , your observation forceth from my peaceable mind , this Testimony , which oft to my grief and horror , mine eares have heard many persons ( I hope in their persons chosen of the Lord ) having as they conceived , suffered persecution from the hands , and by the means of many worthy men both of Magistracy and Ministry of New England : I say , they have been by such persecution so far from being wrought on &c. that they have been moulded into a strong apprehension , that it was impossible that such their persecutors should be men of any fear of God ▪ but meer dissemblers , time-servers , Jehues reformers , for their own ends of honor ease , and liberty from the cross of Christ : which apprehension although the discusser ( to my knowledge ) hath often labored to root out of many , yet could he hardly prevaile to stir it , so groslly , odious ▪ unchristian , or antichristian , appears the ugly face of persecution &c. Examination of CHAP. XLI . Peace . IN the discussing of the prophecy of Isaiah and Micah , concerning the breaking of swords into plowshares , and speares into pruning-hooks , truely interpreted to foretell the meek temper of Christians in bringing others to Christ Jesus , Master Cotton excepts against the discussers observation upon Master Cottons similitude from Wolves which he would have driven out from the sheepfold : The observation was this , or to this effect , [ That if civil power might force the wolves out , it might force the sheep in . ] Truth . The discusser denied not the use of Christs spiritual power for the life of his sheep , and destruction of the Wolves : but heaven and earth shall fall before this truth , to wit , [ That power that driveth Wolves out , may drive sheep in . ] If spiritual power drive out the wolfe spiritual , also drives in the sheep ▪ but if civil power ( to wit , by swords whips , prisons , burnings &c. ) drives out the spiritual or mystical Wolfe , the same undeniably must drive in the sheep . Peace . Yea , but Master Cotton ( too too weakly ) would please himself upon the word [ same : ] a father , saith he , with a staffe or sword may drive away dogs that might by the way worry or bite his children going to School , may he therefore with a staffe or sword drive his children to School ? and are wolves to be driven away , and sheep brought into the fold by the same instruments ? The dog that teares a wolfe , if he tear the sheep also , will finde an halter , &c. Truth . Master Cotton hath had a name for a man of Moses spirit , of a meek and gentle temper ; he cannot but know he hath lost that name with thousands ●earing God , by not putting that difference , between the Wolves and the sheep , the Egyptians and the Israelites , as Moses did : Moses killed the Egyptian , he reproves the Israelite : All that contradict Master Cottons church way ( though before dear brethren , familiar and intimate ) he not only drives them out , as wolves blasphemers ▪ seducers &c. by his pretended spiritual weapons of Christ Jesus , but also by civil sword , imprisoning banishing , whipping &c. But more particularly , The discusser indeed useth this word the same power , but not as Master Cotton seemeth to understand it , for the same weapon . He hath in this very place printed the discussers words , that a staff is for the wolfe , and a rod or hook for the sheep . The dog that teares the wolf , is but to affright the sheep and consequently the father that hath a stick or rod for the child ; But yet these swords , staves-sticks , and rods , are all of the same nature in general , that is of a material , temporal and civil nature , which may be used about natural wolves ▪ sheep , children &c. And if they may be used also about spiritual or mystical wolves , to force them out ; it is as cleare as the Sun-Beames , that they may be used , that is such civil weapons as are fit for mystical wolves , to force them into the sheepfold : And thus have all Popish persecutors practised in our own and other countries , to wit , by civil power ( as well as by their own pretended spiritual ) in forcing their supposed sheep to church , and to conformity , as well as by whips , and Prisons , Ropes and Fires , driving out the supposed wolves or hereticks . Peace . In the close of this , Master Cotton adds ▪ that ( Rev. 6. 6. ) the Antichristian wolves shall drink blood , for they are worthy . Truth . I have in former passages declared the misconceit of Master Cotton and others ▪ as touching that Scripture and that , although they shall drink blood filled out of the cups of Gods righteous vengeance , yet not by judicial prosecution in civil courts for spiritual offences , although yet it is most righteous for the kings and powers of the earth ▪ meerly with respect to these wolves their oppressions and bloodsheddings , to repay them again with the like smart and paine , and kinds of punishment . Peace . Yea and t is for ever memorable , that while the kings of the earth have given their power to the beast , against the bodies of the Saints , what cups of blood hath the righteous hand of the most high filled to Antichristian kings and kingdomes , by the bloody Turkes , and by their own more bloody wars ▪ sometimes for the empty puffs of their titles and honors , but as frequently for God ( as they pretend ) and for his Religion . Examination of CHAP. XLII . Peace . IN this Chapter Master Cotton chargeth the discusser for making work , to wit , for examining more particularly the similitude of wolves brought in by Master Cotton himself : yet he consenteth with him in the first quaery , that those Wolves of which Paul warns the elders at Ephesus , were mystical and spiritual wolves ; yet he adds that such cannot be good subjects , loving neighbors , faire dealers , because they spiritually are not such ; and he argues , that then it will be no advantage to civil states ▪ when the kingdomes of the earth shall become the kingdomes of the Lord : and that then they may do as good service to the civil state , who bring the wrath of God upon them by their apostacy , as they that bring dow blessings from heaven by profession and practise of the true religion in purity . Truth . I desire that this reply be well pondred , for it will be found dangerously dest●●ctive to the very roots of all civil relations , converse and dealing ; yea , and any civil being of the world it self . For , if none be peaceable subjects , loving neighbors , faire dealers , but such of Master Cottons conscience and religion ( which he conceives to be the only true religion ) what will become of all other states , governments , cities , towns , peoples families neighbors , upon the face of the earth ? I say , what will become of them ( especially if power were in Master Cottons hand to deal with them as Wolves ? ) Peace . Alas , too too frequent experience tels us in all parts of the world , that many thousands are far more peaceable subjects , more loving and helpful neighbors , and more true and fair dealers in civil conversation , then many who account themselves to be the only religious people in the world . Truth . But againe , What the state of things shall be , and what the manner of the administration of Christs kingdome , when the kingdomes of the earth shall become the kingdomes of the Lord Master Cotton doth not express : and for wrath brought upon civil states for their apostacy , I' desire Master Cotton to shew , where ever God destroyed any Nation in the world ( one only excepted ) for Apostacy from his truth and worship ? Yea and where was ever Israel ( the only true national church that Master Cotton will acknowledge ) meerly for apostasie destroyed , without general ripeness in other sins also , and especially for their persecuting of such , as declared their apostasie , superstition , and will-worship from God unto them . Peace . In the next place Master Cotton granting that the charge given to watch against these Wolves , was not given to the Magistrates of the City of Ephesus , but to the elders of the church of Christ in Ephesus , he yet chargeth the discusser with a palpable and notorious slander , for saying , that many of those charges and exhortations given by the Lord Jesus to the shepherds and Ministers of the churches , are commonly attributed by the answerer in this discourse to the civil Magistrate . Truth . This heavy charge of Master Cottons against the discusser , will be found to be a fruit of Anger and passion , and not of reason and moderation ; as also his denyal that one of those charges given to Ministers , were directed by him to Magistrates . For if Master Cotton , or any please to view over Master Cottons allegations from the New Testament in this discourse , he shall finde that ( Tit. 3. ) reject the heretick a charge given by the Lord Jesus to Titus and the church at Crete is brought for the proof of the Magistrates punishing , imprisoning banishing , killing the heretick idolater &c. The like charges of Christ Jesus sent to the Ministers and churches of Asia , for tolerating amongst them Balaam and Jezabel ▪ are produced to prove prosecutions against false Prophets and professors in the City and Commonweal . Yea although Master Cotton name not Act. 20. yet in that Master Cotton affirmeth that Magistrates with the civil sword must drive away Wolves from the sheepfold of Christ the church , meaning spiritual wolves , false teachers , he may be truly said to quote all such Scriptures as give charge against such Wolves . Peace . Indeed Master Cotton more then once pleaseth himself with this similitude of Wolves ▪ to prove the Magistrates piety and pity to the sheep , in slaying and driving away the wolves ▪ false teachers , &c. Truth . Hence was it ( for commonly where state-Religions are set up , the Magistrate is but the Ministers Cane through whom the Clergy speaks ) I say probably hence from such misapplyed Scriptures in their churches , that in their solemn civil general court , at the banishment of one poor man amongst them , hunted out as a wolf or heretick , the governor who then was , standing up alleadged for a ground of their duty to drive away such by banishment , that famous charge of Christ Jesus to his Ministers and Church at Rome ( Rom. 16 ) Marke them that cause divisions contrary to the doctrine which you have received , and avoid , that is , by banishment : By all which and more it may be found , how Sathan hath abused their godly minds and apprehensions in causing them so to abuse the holy writings of truth and Testament of Christ Jesus , and that how ever they deny it in express tearms , yet by most impregnable consequence and implication they make up a kind of national church , and ( as the phrase is ) a Christian state and government of church and Commonweale , that is , of Christ and the world together . Peace . To proceed , it being further inquired into , whether in all the New Testament of Christ Jesus there be any such word of Christ , either by way of command , Promise , or example ▪ countenancing the civil state to meddle with these mystical Wolves , if in civil things peaceable and obedient . Master Cotton replieth , that this condition of peaceable and obedient , implies a contradiction to the nature and practise of wolves . How can , saith he , wolves be peaceable and obedient , unless restrained ? Can there be peace , Jehu ▪ so long as the whoredomes of Jezabel and her witchcrafts are so many ? And when it might be objected that spiritual whoredomes and witchcrafts might stand with civil peace , He answers , No verily ▪ for the whoredomes and witchcrafts of the Jezabel of Rome took away civil peace from the earth , and brought the Turks to oppress both the peace of Christian churches and Commonweals , Rev. 9. 15 , 21. Truth . I wonder since Master Cotton in this very passage mentioneth the spiritual wolves , whores , and witches , as well as natural and moral ▪ How he can imagine that a spiritual wolf or witch ( to wit so or so in matters of spiritual worship and religion ) might not possibly be peaceable and obedient in civil things . Peace . Yea but he alleadgeth the whoredomes of the Jezabel of Rome . Truth . Why , was not the State of England , the Kings and Queens ▪ and Parliaments thereof , lawful as kings and states , though overwhelmed and overspread universally with the Romish abominations ? If such wolves , whores , and witches could yeeld no civil obedience , could they then exercise ( by the same argument ) any civil authority ? And shall we then conclude all the former Popish kings and Parliaments ( and consequently lawes ) unlawful , because in spiritual things they were as Wolves , &c. tearing and burning the poor sheep of Christ ? will it not then be unlawful for any man , that is perswaded the whole nation where he lives is idolatrous , spiritually whorish , &c. I say unlawful for him to live in such a state , although he might with freedome to his own conscience ? whither will such kind of arguing drive at last , but to pluck up up the roots of all states and peoples in the world , as not capable to yeeld civil obedience , or exercise civil authority , except such people , Magistrates , &c. as are of Master Cottons church and religion . Peace . Methinks experience ( were there no Scripture nor reason ) might tell us how peaceable and just neighbors and dealers many thousands and millions of Jews , Turks , Antichristians , and Pagans are to be found , notwithstanding their spiritual whoredoms ▪ witchcrafts , &c. Truth . Yea , and why doth Master Cotton alleadge the Jezabel of Rome , and the comming in of the Turks ? It is true , God brought in the Armies of the Turkes upon the Eastern Empire , which yet flourished many ages ( even in their apostacies ) before their destruction by the Turkes . And how many ages and generations hath Iezabel of Rome sitten as a Queen in triumphant peace and glory , even since the rising of the Turks ( and so shall sit probably in greater and greater , untill the time of her appointed judgement and downfal ? If Christ Jesus were a true Prophet ( Iohn 16. ) outward peace , prosperity ▪ riches , honor , is the portion of this world , notwithanding their idolatries , apostacies , blasphemies : But the portion of Christs followers ( like his own , and both like a woman in travel ) paine and sorrow , yea poverty and persecution , untill the great day of refreshing , neer approaching . Peace . Master Cotton againe sends us to Revelations the 16. 4 , 5 , 6 , 7. Truth . And I must also send Master Cotton and the Reader to our disproving of that proof abovesaid . Further , whereas he calls Rom. 13. the great Charter for all Magistrates to deal in spiritual matters , I have and shall manifest in the examinations upon that place , how weak a warrant it is for the civil state ▪ and the officers thereof , to conceive themselves spiritual Physitians , by vertue of their office , appointed by God , in spiritual and soul-evils . Peace . Whereas it was urged , that Magistrates beside their skil in civil laws and government , must be able ( if Master Cottons bloody tenent be true ) as judges and heads to determine spiritual causes and controversies ▪ and that by the sight of his own eyes , and not other mens ; Master Cotton replies , that Magistrates ought to be skilled in the fundamentals of religion , and that their ignorance excuseth not . Truth . In this passage Master Cotton wa●eth that inference [ That then Magistrates must be heads and judges in spiritual causes : ] That inference cannot possibly be avoided if we grant it their duty ( as Master Cotton seemes to do ) to pass sentence in the fundamentals of religion , and in those points which have been and are so greatly controverted among all sorts of men that name the name of Christ . 2. If Magistrates must thus judge , reforme &c. where hath been the care of Christ Iesus to appoint in all parts of the world , such Magistrates as might take care of his religion and worship ? why hath he not furnished them with some capacity and ability to the work ? Peace . It is lamentable to think that most of the Magistrates in the world ( beyond compare ) know not so much as whether there be a Christ or no. Truth . If Christ Iesus had forgotten himself for three hundred yeers together , furnishing his church with no other heads , but of Wolves , Bear , Lyons , and Tygers , the Romane Emperors yet ( after a little refreshing by Constantine , Theodosius &c. ) why should he still forget himself ( even a thousand yeers together , providing no other heads , but bloody and Popish kings and Emperors ? Peace . What think you ( dear truth ) of Master Cottons grant of Gallios not being bound to judge in matters of religion , because he had no Law from Caesar whose deputy he was ? Truth . I answer what if he had not a law from Caesar , if yet he had a law from Christ Iesus , as Master Cotton implies ? Or will Master Cotton suspend the execution of Christs will , upon the kings states , or peoples minds that choose such Magistrates to be their deputies in the Commonweale ? But the truth is , concerning Gallio ▪ whatever he was in his person , and however he did evil in suffering the peace to be broken ; yet will Master Cotton never prove , that he had calling from either God or man , to go beyond his civil Magistracy and office to intermeddle with matters of a spiritual nature and that Gallio knew well enough , and other Magistrates of the world shall know in the Lords most gracious appointed season . Peace . The discusser ending this Chapter with the infallible safety of Gods chosen , notwithstanding all ravenous wolves , &c. Master Cotton replies from Deut. 13. that God was able to keep his sheep in Israel , yet they that seduced them were to be put to death . Truth . That argument was not alleadged with the derogation to any of Gods holy ordinances , which concern the calling or preserving of such whom God hath chosen to salvation , but only to discover the over-busie fear of Gods loosing any of his chosen to salvation , by the jaws of spiritual wolves , &c. For Deut. 13. Let Master Cotton produce such a miraculous nation or people ( as I may call it ) so brought out of the land of Egypt into covenant with God &c. and I shall readily grant that seducers of such a people from such a God , are worthy to die a thousand deaths : But if Master Cotton will now tell me that the Christian congregational church is the Israel of God , and the coming forth of Egypt is now mystical and spiritual , why will he not content himself with a mystical and spiritual death to be inflicted upon him that shall seduce an Israelite from the Lord his God ? Examination of CHAP. XLIII . Peace . UPon the fifth query to wit , whether the elders of the church at Ephesus were not sufficiently furnished by the Lord Jesus to drive away these spiritual and mystical wolves , Master Cotton replies , by granting , that they were furnished with sufficient power to cast them out of the church ; but being cast out , they had not sufficient power to drive them away from conferring and corrupting the members of the church , or other godly ones out of the church ; and he adds , that it is no dishonour to Christ , nor impeachment to the sufficiency of his ordinances left by Christ , that in such a case the minister of justice in the civil state , should assist the Ministers of the Gospel in the church state . Truth . This grant and this addition do as ill agree , as light and darkeness , Christ and Belial together . For , is the church or kingdome of Christ Jesus sufficiently furnished ( that is , in it self without the help of the civil Magistrate ) to excommunicate , to cast these wolves out of the Fold : Oh let M. Cotton then , and all that love Christ Jesus in truth , observe what evidently follows ▪ then is this church of Christ sufficiently furnished to receive such persons in againe upon repentance , then sufficiently furnished at first to be congregated together by Christs means to ordaine their officers , to judge of doctrines and persons , and all this ( necessarily upon Master Cottons grant ) without the help of the civil Magistrates . Peace . Yea , and it seemes to me incredible , and unreasonable , that Christ Jesus should have left power and authority sufficient to take and bind a rebel against his kingdome , to arraigne him and pass sentence upon him ▪ yea and execute him in the cutting off such an offendor from the land of the living , delivering him over into the power of that roaring Lyon the devil ; And yet that Christ Iesus should not have left power sufficient ( in such publick ▪ high and solmne actions of his kingdome ) to declare sufficient cause of such proceedings , by which all men may see , the goings of the Son of God in his church and kingdome , or if willfully blind , may justly be further hardned . Truth . The place from Titus alleadged ( unto which many other Scriptures testifie ) I say that place doth evidently shew , that the power of Christ Iesus left in the hand of his churches and elders , was not only sufficient to cast out such wolves , but even to stop or muzzle their mouthes ( whatever their gainsaying be , whether by conferring , preaching , printing &c. ) which takes off the plea of the great need of the civil sword , to correct the conference of such persons &c. when by the words of Paul it is here plaine , that they can perform such conferences , no otherwise , but with a stopt or muzled mouth . Let it be produced where Christ Iesus in such cases writes to the Magistrates ( either of Crete , or Ephesus , or any other civil jurisdiction where the churches were resident ) to help the Ministers and churches with their civil powers , after they had cast forth any person obstinate : Doubtless Christ Iesus in Paul and other of his servants would have written to some or such Magistrates in some place or others having occasion to write to so many churches about such cases . Peace . It will ( possibly ) be said , it had been in vaine , for they were idolaters and persecutors . Truth . The Lord is pleased throughout the whole Scripture in the mouths of his servants and prophets to call for duties at the hands of all men , notwithstanding their natural hardness and inability , that so he might drive them to see their duty and misery , and remedy alone in God by Christ Jesus . Peace . I see now , that this hindring of conference &c. by the civil sword is nothing else but a conformity with the Pope in defending his Canons , and with the Turk in guarding his Alcoran by fire and sword ; with whom , and their ways Christ Jesus hath no conformity nor communion , nor with their carnal sword , his two-edged sword that proceedeth out of his mouth Rev. 1. Beside ▪ Christ Jesus hath not onely furnished his church with power sufficient to excommunicate , but every one of his followers with a compleat armour from head to foot ( helmet ▪ breast-plate sword and Target , and and spiritual shoes ( Ephes . 6. ) in which respect the least of Christs servants are inabled to stop the mouth of Papists , Pope , Turks and devils . Peace . Yea all experience shews how Christ Jesus ( little David ) in the least of his servants , hath been able with those plaine smooth stones out of the brook of holy Scripture , to lay groveling in their spiritual gore , the stoutest Champions ( Popes , Cardinals , Bishops , Doctors ) of the Antichristian Philistins . Truth . I add , if the elders , and churches , and ordinances of Christ have such need of the civil sword for their maintenance and protection ( I mean in spiritual things ) sure the Lord Jesus Christ cannot be excused for not being careful either to express this great ordinance in his will and Testament , or else to have furnished the civil state and officers thereof with ability and hearts for this their great duty and employment , to which he hath called them ; the contrary whereof in all Ages , in all nations , and in all experience , hath ever been most lamentably true . Peace . I am not clear ( dear truth ) in the distinction , Master Cotton makes of Christs Ministers in the Gospel , and Christs Ministers in the civil state . Truth . There is a mistake in it , for although Christ hath all power delivered to him in heave and earth , yet as touching his spiritual church or kingdome he disclaimes it to be of the world , or worldly . Hence cannot the civil state or officers thereof be called Christs ▪ as if they were of Christs institution and appointment , himself being their spiritual head . And therefore it is that the Spirit of God cals him the head of the body , which is the church , and the Ministers and officers of this his kingdome and body Christs Ministers or servants . Beside , Master Cotton will not say that the kingdomes of the world are yet become the Lord Christs : In what manner also those kingdomes shall become his , we have need of the holy Spirit to evidence and demonstrate to us . Peace . To the fifth query , whether ( as men deal with wolves ) these wolves at Ephesus were intended by Paul to be killed , their braines dasht out with stones , staves , halberts , guns , &c. in the hands of the elders of Ephesus : Master Cotton replies , Elders must keep within the bounds of their calling : But such courses were commanded the people of God by order from the Judges , Deut. 13. And where it was added , that comparing Things spiritual with spiritual , spiritual and mystical wolves should be spiritually and mystically slaine . Master Cotton replies True , but in destroying religion they also disturbe the civil state , and accordingly are to be dealt withal by civil Justice , as Achan was for troubling Israel , Iosh . 7. 25. Truth . This acknowledgement of Master Cotton , that these wolves must spiritually be killed , their braines dasht out by the elders and Saints might ( if the Lord should graciously so please ) easily satisfie himself and all men , that the type of Israel stoning and killing corporally , is here fulfilled in all dreadful abundance spiritually . Peace . Yea , but saith Master Cotton , they disturbe the civil state as Achan did . Truth . I answer , Achan troubling of Israel , the people of the Lord , must figure out any such like troubling Gods Israel , the church of Christ , for which he is accordingly to be spiritually stoned or executed : For , as touching the civil state of the nations of the world , who can prove ( and Master Cotton will not affirme ) that they are as the national church of the Iews was ? but being meerly civil , are armed with civil power and weapons for their civil defence against all disturbers of their civil state , as also Master Cotton confesseth the spiritual state is furnished with spiritual power against all the disturbers of its spiritual peace and safety . Peace . Now whereas it was further added , that under pretence of driving away the wolves , and preserving the sheep that streams of the blood of Saints have been spilt &c. Master Cotton replies , belike it is a milky , and peaceable , and Gospel-like Doctrine , that the wolves ( hereticks ) are to be tolerated , not an haire strook from their heads ; but for the poor sheep , for whom Christ died , let them perish , unless Christ mean to preserve them alone with his immediate hand and no care of them belongs to the civil Magistrate . Truth . I have here in this discourse shewed with what honorable and tender respect every civil Magistrate is bound to honor and tender Christ Iesus in his christian sheep and shepherds , but withall , that it is against christianity for the civil Magistrate or civil state , to imagine that all a whole nation was or ever will be called to the union of Gods Spirit in communion with God in Christ : Also , that it is against civil justice for the civil state or officers thereof to deal so partially in matters of God , as to permit to some the freedome of their consciences and worships , but to curbe and suppress the consciences and souls of all others of their free-born people &c. Peace . To end this Chapter : whereas it was said , is not this to take Christ ▪ and to make him a temporal king by force ? Is not this to make his kingdom of this world , and to set up a civil and temporal Israel ? To bound out a new holy land of Canaan ? yea and to set up a Spanish inquisition in all parts of the world , to the speedy destruction of millions of souls , and to the frustrating of the sweet end of the coming of the Lord Iesus , which was to save mens souls ( and to that end not to destroy mens bodies ) by his own blood . To this Master Cotton replies , when the kingdomes of the earth shall become the kingdomes of the Lord ( Rev. 11. ) it is not by making Christ a temporal king , but by making temporal kings nursing fathers to the Church . Truth . If the Scripture [ At the sound of the seventh trumpet ] which is the last of the great woes , when the time of Gods wrath shall be come , be to be understood of the removing of the kingdomes of the world unto Christ , Master Cotton cannot excuse Christ Iesus from being a temporal king , and the kings of the earth to be but as inferior and subordinate officers : For if they administer Christs kingdome temporally , as deputies officers or Ministers temporally , he is much more then himself a temporal king and Monarch . Peace . Methinks also ; if that committing of all judgement to the Son ( Iohn 5. ) be meant of Temporal judgement in spiritual things , then can he not be said , not to be a temporal king , then can he not be said ( when those words were spoken and ever since ) not to have exercised a temporal government . The contrary whereof is most true , both at his first coming , and ever since , in all generations , it having been his portion , and the portion of his followers to be judged by this world , although himself and his judge the world spiritually , and will shortly pass an eternal sentence upon all the children of men . Peace . Master Cotton addeth , this will not set up a civil or temporal Israel , unless all the members of the Commonwealth be compelled to be members of the church . Truth . If that will do it then Christ must be a temporal king , I say ▪ then , when the kingdomes of the earth shall become the kingdoms of the Lord , for shall not the kings of the earth compel all Christs sheep to submit unto Christ Iesus their heavenly shepherd ? Peace . Yea secondly , will it not prove that all those common-weals , where men are compelled explicitly or implicitly to be members of the church , are holy lands of Canaan , and if so , Oh that Master Cotton and other worthy servants of God , may timely consider , whether an explicit forcing of all men to come to church , because men cannot be denied to be members ( at least by implication ) with such members and congregations , with whom they do ordinarily assemble and congregate ▪ although they be injuriously ( indeed but injuriously ) kept off from communion and participation of all ordinances , which is indeed their right and due if they be ( though but implicitly ) constrained and forced to partake of any . Againe ( saith Master Cotton ) it is no Spanish inquisition to preserve the sheep of Christ from the ravening of the wolves , but this rather ( which is the practice of the discusser ) to promote the principal end of the Spanish inquisition , to advance the Romish tyranny , idolatry and apostacie ▪ by proclaiming impunity to their whorish and wolvish emissaries . Truth . If the Nations of the world must judge ( as they must by Master Cottons doctrine ) who are Christs sheep , and who are wolves , which is a whore ( spiritually ) and which the true Spouse of Christ , and accordingly persecute the whores and wolves , this then they must do according to their conscience , or else ( as Master Cotton elsewhere ) they must suspend . What is this but either to set up a Spanish inquisition in all territories , or else to hang up all matters of religion ( by this suspension he speakes of ) untill the civil states of the world become christian , and godly , and able to judge , &c. and what is this in effect , but to practise the very thing which he chargeth on the discusser , to wit , a proclaimning an impunity , all the world over , except only in some very few and rare places , where some few godly Magistrates may be found rightly informed , that is according to his own conscience and religion . Peace . Yea further ( which I cannot without great horror observe ) what is this but to give a woful occasion at least to all Magistrates in the world ( who will not suspend their bloody hands from persecuting , until Master Cotton shall absolve them from their suspension , and declare them godly , and informed , and fit to draw their swords in matters of religion ) I say occasion ( at least ) to all the civil powers in the world , to persecute ( as most commonly they have ever done and do ) Christ himself , the Son of God in his poor Saints and servants . Truth . Yea , if Master Cotton and his friends of his conscience should be cast by Gods providence ( whose wheels turn about continually in the depth of his councels wonderfully ) I say should they be cast under the reach of opposite swords , will they not produce Master Cottons own bloody tenent and doctrine to warrant them ( according to their consciences ) to deal with him as a wolfe ▪ an idolater , an heretick , and as dangerous an emissary and seducer as any whom Master Cotton so accounteth ? But lastly , Master Cotton hath no reason to charge the discusser with an indulgence or partiality toward Romish and wolvish emissaries , his judgement and practise is known so far different , that for departing too far from them ( as is pretended ) he suffers the brands and bears the marks of one of Christs poor persecuted hereticks to this day : All that he pleaded for ▪ is an impartial liberty to their consciences in worshiping God as well as to the consciences and worships of other their fellow-subjects . Peace . When Mathias the second king of Hungary Bohemia &c. ( afterward Emperor ) granted to his Protestant subjects the liberty of their consciences , doubtless it had been neither prudence nor justice ▪ to have denyed equal liberty to all of them impartially . But to finish this Chapter , Master Cotton lastly affirmeth , that it is not frustrating of the sweet end of Christs coming which was to save souls , but rather a direct advancing of it , to destroy ( if need be ) the bodies of those wolves , who seek to destroy the souls of those for whom Christ died , and whom he bought with his own blood . Truth . The place referred to , was Luk. 9. where the Lord Jesus professeth unto the rash zeal of his Disciples ( desiring that fire might come down from heaven upon the refusers of Christ ) that he came not to destroy mens lives but to save them : from whence it appears that Christ Jesus had no such intent ( as Master Cotton seems to make him to have had ) to wit , to save souls by destroying of bodies : but to save soul and body , and that for soul sake , for religion sake , for his sake , the bodies of none should be destroyed , but permitted to enjoy a temporal being ▪ which also might prove a means of their eternal life and salvation , as it may be was the very case of some of those Samaritans . Examination of CHAP. XLIV . Peace . THe next Scripture produced by the prisoner against persecution for cause of conscience was 2 Cor. 10. The weapons of our warfare are not carnal , but mighty through God , &c. unto which Master Cotton answers , that he speaks not there of civil Magistrates . It was replied , True , for in spiritual things the civil weapons were improper , though in civil things most proper and suitable . Master Cotton now replying grants , that it is indeed improper for a Magistrate to draw his sword in matters spiritual , yet saith he , about matters spiritual they may , as to protect in peace , and to stave of disturbers and destroyers of them : And he adds , if it were unfitting for carpenters to bring axes and hammers to build up the spiritual kingdome of the church of Christ , yet their tooles are fit to build Scaffolds for hearing . Truth . It is strange , and in my understanding suits not with the rest of Master Cottons discurse , to wit , that which Master Cotton here acknowledgeth , that a Magistrate is not to draw his sword in spiritual things , but only about them : when throughout the discourse he maintaines , that the Magistrate must suppress the heretick ▪ blasphemer , idolater , seducer ▪ that he must reforme the church , punish the apostate , and keep the church in her purity ; which whether they be spiritual matters or no , let such as be spiritual judge . Peace . He is ( saith Master Cotton ) to draw his sword about spiritual matters , to protect in peace , as a carpenter may build Scaffolds , &c. Truth . If Master Cotton mean civil peace , he knows we agree , for all the officers of peace and justice ought to attend that work : But if he mean spiritual , to wit , that by his sword he is to provide , that no man dispute against his religion , that no man preach nor write against it , let it be well weighed , whether the sword be not now used in spiritual matters : As also whether in such cases and others before mentioned ; the civil Magistrate be not bound by Master Cottons doctrine to interpose as Judge in these controversies , to pass sentence and to punish whom he judgeth delinquent , notwithstanding that both parties and both religions are right , and righteous and holy in their own perswasions and consciences . Peace . Beside , I know you deny not civil conveniences in Gods worship , and ( therefore when there is need upon occasion ) the help of a carpenter to build Scaffolds . Truth . True , but since Master Cotton compares the work of the Magistrate to the building of a carpenters Scaffold , let us in the fear of God consider , if this similitude ( like some Scaffolds ) be not all too weak ▪ whereon to hazard so mighty a weight and burthen : For what should we think of such a carpenter , that after he hath built his Scaffold for people more conveniently to hear the word of God suffers no man to preach in the whole country ( where his Scaffolds are set up ) but whom he pleaseth , nor no doctrine to be taught but what he liketh ; no church to be gathered , no persons to make up this church , no persons to receive the Sacrament but what he approves of : yea and further with broad axes and hammers ▪ and other tooles of violence ▪ should compel all persons ( directly or indirectly ) to come to church , to make use of his Scaffold &c. Whether this be not the true state of the business ▪ the Carpenters Son Christ Jesus will shortly more and more discover , and break , and tumble down those painted Scaffolds and fairest houses ▪ which are not built and framed according to the first most blessed line and rule of his holy institution and appointments . Examination of CHAP. XLV . Peace . UPon the unfitness ( alleadged ) of spiritual weapons to batter a natural or artificial hold , and consequently the unfitness of natural and carnal weapons to batter the spiritual strong holds in the heart , Master Cotton replies , that he allows not the civil state to make use of their civil weapons to batter down idolatry and heresie in the souls of men : But if ( saith he ) the idolater or heretick grow obstinate , worseand worse , deceiving himself , &c. Now , he maketh not use of stocks and whips ( which will but exasperate the malady ) but of death and banishment , that may cut him off from the opportunity of spreading his leaven , &c. Truth . Methinks in this passage , Master Cotton resembleth an armed man , who being almost convinced , or overcome by the Spirit of God in the former part of this passage ( granting how unproper and unfit carnal weapons be in spiritual matters ) yet being loath to yeeld , and holding up the goodness of his cause , he recovers again , and grows more fierce and violent : for bearing more gentle stroaks of stocks and whips , he cuts deeper with no less then quick and dreadful gashings of death or Banishment , that the world ( were he one of the worlds Monarchs ) may be rid of such 〈…〉 Peace . Oh , How can Master Cotton wash this Tenent from blood ! Truth . Yea whether this tenent be not invented ( as once that learned chancellor of England said of all violence against conscience ) for an end or interest : or as ( that incarnate devil ) the Pope said more plainly of the fable of Christ , for honor and profit , shall further be examined . Peace . But who can read the bloody colour in this book , and yet believe what Master Cotton elsewhere saith , that he holds not persecution for cause of conscience ? Truth . Lastly , I aske , whether is it not the same skill and power of Physick and Surgery , that preserves the body and each member in health and welfare , with that which cuts off ( as Master Cotton speaks ) the Gangrene & c ? and ( since also t is in vaine to go about when the next way is as good or better ) what means then Master Cotton to bring in the Magistrate using spiritual means in all lenity and wisdome against heresie and idolatry in the souls of men , since death or banishment will effect the cure so quickely ? Peace . To proceed , whereas it was urged , that although civil weapons were proper in spiritual matters , yet they were not necessary &c. Master Cotton replies , this is but a meer pretence , because the discusser ( saith he ) denies all Church officers and Church weapons . Truth . This formerly was cleered from all appearance of pretence , because during all the reign of the beast ▪ the discusser granteth the impregnable power of the spiritual weapons of Christs witnesses , Rev. 11. although he see not extant the true form and order of the kingdome of Christ Jesus which at first he was pleased to establish . Peace . Master Cotton adds , Although spiritual weapons are mighty to purge out leaven , and to mortifie the flesh of offenders ▪ yet that is not a supersedeas to civil Magistrates to neglect to punish those sins , which the church hath censured , if the person censured do proceed to subvert the truth of the Gospel , or the peace of the church , or the souls of the people . Truth . Why must the Magistrate stay until the party censured do proceed so and so ? Why could not he have spared the drawing forth of any spiritual weapons ; since they are so effectual to do that which was not in the power and reach of the spiritual ? Why was not the first obstinacy ( which merited the spiritual stroaks and cersures ) worthy of the exercise of the civil Magistrates power and zeale ? Peace . Me thinks this is an evident demonstration that men repose more confidence ( however they deceive themselves to the contrary ) in the sword of steel that hangs by the side of the civil officer , then in the two-edged sword proceeding out of the mouth of Christ Jesus , Rev. 1. Truth . The truth is , such doctrine makes Christs spiritual sword but serviceable and subordinate unto the temporal or worldly powers : and presents the church but making essayes and trials of that cure which death and banishment ( gilded over with pretence of Gods glory , &c. ) they think will not faile to effect , &c. Peace . More plainly therefore writes another Author ( of Master Cottons mind ) thus : It is known by experience that one reproof or threatning from the Magistrate , hath been known to do more then an hundred admonitions from the Minister . Truth . Yea no question , to force a nation or a world of men to play the idolaters ▪ hypocrites , &c. but Gods true servants ( of whom these three famous Jews are type ▪ Dan. 3. ) know that God whom they serve is able to deliver them from such fiery threatnings and executions . But if he please to try them ( as his gold ) in such fiery tryals , they will not bow down to invented gods or worships . Peace . Methinks ( dear truth ) such Ministers deal upon the point and in effect with the civil Magistrate ▪ just as that ambitious Pope with the Emperors to wit , make them hold the stirrop while they mount , &c. But I grieve &c. What think you therefore of Master Cottons censure of the rest of the discourse in this Chapter , to wit , that it is but ( as Jude speaks ) clouds without waters , words without matter , &c. Truth . I will say no more , but this ▪ Happily ( through Gods mercy ) Master Cottons censure may occasion some to view what he despiseth , yea and happily to finde some heavenly drops out of those contemned empty clouds ▪ Examination of CHAP. XLVI . Peace . THe 13 to the Rom. which the answerer quotes , is a fort of of such importance ▪ in so many controversies depending between the Papist and the Protestant , and between many Protestants among themselves , that all seek to gaine and win it : In this present controversive I finde a wonderful wresting of this holy Scripture even by many holy and peaceable ( though herein violent and sinful ) hands : and let the charge be examined in the fear of God , whether slanderous ( as Master Cotton intimates ) or true and righteous . Master Cotton freely grants , that this 13 to the Rom. exhorteth unto subjection to Magistrates , and love to all men , which are duties of the second table : But yet withal he answers , that is will not follow , that Magistrates have nothing to do with the violation of the first table ; and further saith , that it is a plaine case that amongst the duties of the second table , people may be exhorted to honor their Magistrates , and children may be exhorted to honour their Parents ; but will it ( saith he ) thence follow , that Magistrates have nothing to do with matters of religion in the church , or parents in the family ? Truth . I answer , the scope of the discourse was to prove , that it pleaseth the Spirit of God in Paul here only to treat of the duties of the second table , unto which limitation or restriction Master Cotton speaks not at all , but only granteth in general , that it speaketh of the duties of the second table : And I still urge and argue , that the spirit of God discoursing so largely in this Scripture of the duties of Magistrates and people , and treating only of civil things , in that civil relation between Magistrates and people , points as with a finger of God at their error , that wrest this Scripture to maintaine the power of Magistrates and civil states in the spiritual and church estate of the kingdome of Christ . Peace . But what may be said to Master Cottons argument ? Truth . I answer , If people are bound to yeeld obedience in civil things to civil officers of the state , Christians are much more bound to yeeld obedience ( according to God , to the spiritual officers of Christs kingdome : But how weak is this argument to prove that therefore the civil officers of the state are constituted rulers or governors , preservers and reformers of the Christian and spiritual state , which differs as much from the civil , as the heavens are out of the reach of this earthly Globe and Element ? Examination of CHAP. XLVII . Peace . AGainst the Judgement of those blessed worthies alleadged , ( Calvin and Beza ) confining this passage of Rom. 13. to the second table , Master Cotton here opposeth their judgement for the Magistrates power in matters of religion in other writings of theirs ▪ yea and from this very Scripture . Truth . This their judgement for the Magistrates power was granted and premised before ; yet let the expressions of those worthy men ( produced by the discusser on this Chapter ) be faithfully weighed , and it will cleerly appear , that ( as James speaks ) those excellent men endeavoured to bring from the same fountaines sweet water and bitter , which is monstrous and contradictory . Peace . The pith of what Master Cotton further saith in this Chapter , I conceive is couched in these demands : Are not ( saith he ) all duties of righteousness to man commanded in the second table , as well as all duties of holiness to God are commanded in the first table ? Is it not a duty of righteousness belonging to the people of God , to enjoy the free passage of religion ? &c. Is it not an injurious dealing to the people of God , to disturbe the truth of religion with heresie , the holiness of worship with idolatry , the purity of government with tyranny ? and he concludes , If so , then these wayes of unrighteousness are justly punishable by the second table . Truth . I answer , It hath pleased the Father of lights to open the eyes of thousands of his servants in th●se later times to discerne a fine spun fallacy in the tearm of unrighteousness and injury which being twofold spiritual against religion or spiritual state , civil against the worldly or civil state : It is no civil injury ( which he grants is the business of this 13 to the Romanes in matters of the second table ) for any man to disturbe or oppose a doctrine worship or government spiritual : Christ Jesus and his messengers and servants did ▪ and do profess a spiritual war against the doctrine , worship and government of the Jewish the Turkish and other Pagan and Antichristian religions of all sorts and sects , churches and societies : These all againe oppose and fight against his doctrine , worship , government : And yet this war may be so managed ( were men but humane civil and peaceable ) that no civil injury may be commieted on either side . Peace . We may then well take up ( as Master Cotton doth ) Beza's own words on Rom. 13. 4. The civil sword must take vengeance on them that do evil : It must therefore follow that hereticks are not evil doers ( which is gross &c. ) Or else that Pauls speech is to be restrained to a certaine sort of evil deeds , to wit , such as they call corporal sins , of which he saith , he disputeth largely elsewhere . Truth . And so ( through the help of the most high ) shall I ▪ in proving , that the second sort , to wit , external , corporal , civil evils between man and man ▪ city and city , kingdomes and Nations ( in this faln estate of mankind ▪ wherein all civility , and humanity it self are violated ) are alone , and only intended in this Scripture by the holy Spirit of God and Paul his penman . Examination of CHAP. XLVIII . Peace . TO the second argument , to wit , the incompetency of those higher powers to which Paul requires subjection , which in his time were the ignorant and Pagan persecuting Emperors , and their subordinate governors under them , Master Cotton replies . First , It is one thing to yeeld subjection to the righteous decrees of ignorant and Pagan Magistrates : And another thing to obey their ordinances in matters of faith and worship , and government of the church : The former of these , Christians did yeeld unto the Romane Magistrates , even subjection unto the death ; the other they did not , nor ought to yeeld , as knowing God was rather to be obeyed then man. Truth . Subjection may be either to lawful governors , or but pretenders and usurpers : Again subjection to lawful rulers may be in cases pertaining to their cognizance , or in cases which belong not to their ▪ but another court or tribunal ; which undue proceeding is not tolerable in all well-ordered states . We use also to say , that subjection is either ▪ active or passive : Now although we finde the Lord requiring and his servants yeelding , all active or passive obedience to the Romane Emperors , and their deputies , yet finde we not a tittle of the Lords requiring , or his people yeelding any kind of subjection to those Romane Emperors or their deputies in the matters of Christian religion , except it be of so many hundred thousand of their bodies , as the bodies of Lambs to the devouring jaws of those bloody lyons and devillish Monsters , of more then barbarous cruelty . Peace . But ( Secondly , saith Master Cotton ) although the Roman Emperors were incompetent Judges , yet the Word of Christ which commandeth a duty , commandeth also the necessary means which tend to that duty , and therefore giving them a power and charge to execute vengeance on evil doers , and that in matters of spiritual unrighteousness against the Church , as in matters of civil unrighteousness against the Commonweal , it behooved them to try and listen after the true Religion , to heare and try all . Truth . Master Cotton may here be intreated to take notice of his own distinction of unrighteousness ( which a little before he seemed to me to forget ) for here he rightly distinguisheth between spiritual matters of unrighteousness against the church , and civil unrighteousness against the Commonweal : I therefore urge ( as before ) that the civil Magistrate , although he punish ( according to his civil place and calling ) civil unrighteousness against the state , yet he hath no warrant from Master Cottons argument , nor any from the Lord Jesus Christ , to punish spiritual unrighteousness against the church ; and why then should that tearm of unrighteousness so generally and fallaciously go undistinguished , and Master Cotton thus promis●uo●sly proclaime idolatry is unrighteousness , heresie is unrighteonsness , and therefore the civil Magistrate is bound to punish , & c ? 2. But oh that this maxime alleadged by Master Cotton might receive its due weight and consideration ! hath Christ commanded all means , as well as the duty ? what then is the reason that since ( as Master Cotton argues ) that Christ hath commanded all the civil powers of the world such a spiritual duty , and yet ( I say ) that all or most of the civil states of the world ( beyond comparison ) are not furnished by Christ with those chief means , of grace and light , whereby to try and search , as Master Cotton exhorteth ? Or ▪ ( in some few places , where means of light are vouchsafed ) with hearts and spirits unto such a duty ? May we not here say , that men make Christ Jesus ( in appointing such officers , such a duty , without furnishing them accordingly ) to forget that maxime of his Type Solomon ( Prov. 26. ) He that sendeth a message by the hand of a fool cutteth off the leg , and drinketh dammage ? Did not Christ know ( as well as John ) that all the world lay in wickedness , that all the world ( in a respect ) was then Roman Paganish ▪ and that all the world in after-ages would wonder after the beast , and become Roman Popish ? Or can we imagine that Christ Jesus did not foresee the cutting off of legs , and the cup of dammage and loss which he must drink , in sending his minde and will into the world by such foolish instruments ? Peace . Surely Master Cotton would never advise the civil state ty send a weighty cause and the lives of souldiers with such captaines : Nor will he set an unruly childe under the rod of such teachers or reformers : He will not set forth his Farme or betrust his cattel no not his very hogs to such keepers . Truth . On the other hand ▪ let the government of Christs kingdome be laid upon the right shoulders , and we shall finde the admirable wisdome and care of Christ , in the affaires of his kingdom , in appointing such messengers or Apostles to gather and found his churches , as also ordinary Pastors Shepherds or teachers , for their feeding and building up &c. The qualification of these the Spirit of God hath expresly and exactly recorded wherein ( according to the principle mentioned by Master Cotton ) Christ Jesus his highest care and wisdome shines most gloriously in appointing the means as well as the duty it self . Peace . But Master Cotton addeth , that the causes of religion , wherein we allow the civil Magistrate to be Judges , are so fundamental and palpable ▪ that no Magistrate studious of Religion in the fear of God , cannot but judge : such as cannot , they ought to forbear , &c. the exercise of their power , either in protecting or punishing matters of Religion ▪ till they learn so much knowledge of the truth , as may inable them to discerne of things that differ . This forbearance of theirs ( saith he ) is not for want of authority in their callings , nor for want of duty in their consciences ▪ but want of evidence to them in the cause : In which case Magistrates are wont to forbear their exercise of power and judgement even in civil cases . Truth . O the miserable allowance which Master Cotton hath brought the kings and governors of the world unto ! We allow them ( saith he ) to judge in such fundamentals and palpable causes , &c. Oh with what proud and domineering feet do all Popes tread upon the necks even of the highest kings and Emperors ! The Magistrate must wait at their gates for their poor allowance : They shall judge , and they shall not judge : They shall judge that which is gross and palpable , and enough to hold the people in slavery , and to force them to sacrifice to the Priests belly ; but the more sublime and nicer mysteries they must not judge or touch , but attend upon the tables of the Priests infallibility . Peace . Concerning fundamentals ( dear truth ) you have well observed , that since the apostacy , and the worlds wondring after the beast , even Gods servants themselves ( untill yesterday ) have not so much as heard of such a kind of church ( and so consequently of such a Christ the head of it ) as Master Cotton now professeth : For ▪ no other matter and forme of a church ( about which Master Cotton justly contends ) was known I say among Gods people themselves , ( till yesterday ) then the matter and form of the stone or woodden Parish-church . Truth . Yea an happy man were Mr. Cotton could he rectifie and settle those foundations which are yet so controverted amongst Gods servants , to wit , the Doctrine of Baptismes , and laying on of hands . Peace . You may also mention other foundations , which want not their great disputes among the servants of Christ . Truth . But further , that Christ Jesus the wisdome of the Father , should commit his wife , his church ▪ to be governed in his absence by such who generally know not the church and Saints but cruelly and blasphemously persecute them with fire and sword , and this with charge to suspend most Magistrates of the world , and that all their dayes from generation to generation , as appeareth in all parts of the world which is such a monstrous and blasphemous Paradox , that common reason cannot digest , nor suffer . Peace . If Merchants and owners of ships should commit their vessels to such men as wanted ability to steer their courses , nay could not tell what a ship was yea were never like to know all their dayes surely it were not only matter of admiration , but even of laughter and derision , among all the sons of men . Truth . But further , How weak is that distinstion which Master Cotton makes between authority of calling , and duty and evidence in the cause , when in all judicatures in the whole world , even amongst the Pagans , there is necessarily supposed beside these three , a fourth to wit , ability or skill of discerning or judging in such cases : Now cognizance of the cause or evidence of the cause may be wanting in most able judges , where matters are not proper or not ripe for hearing and trials ; whereas our dispute is of the very ability or skil of judging , which Master Cotton himself confesseth is wanting , except in such Magistrates as fear God , which will be found to be but a little flock , especially compared with the many thousands and ten thousands of those who neither know God nor Christ , nor care to know them , and this in all the states , regions and civil governments of the world . Eamination of CHAP. XLIX . Peace . COncerning Pauls appeale to Caesar ▪ it was argued that Paul appealed to Caesar even in spiritual things ; which that Paul did not nor could not do without the committing of five great evils , was pleaded in this Chapter , Master Cotton●●phes ●●phes no more but this The reasons are but Bulrushes . Truth . Whether they are so or no , or rather the Bulrushes and weak things of God , which the gates of hell shall never be able to shake ▪ let the Saints judge in the fear of God. Peace . Master Cotton adds further in this Chapter ▪ that Paul pleadeth he was not guilty in any of those things whereof the Jews accused him : those things ( saith he ) concerned the Law of the Jews and the Temple , which were matters of religion ; and for trial thereof he appealed to Caesar . Truth . Lysias the chief captaine in his letter to Felix the Governor ( Chap. 24. ) distinguisheth ( vers . 29. ) into questions of the Jews , Law ▪ and ( secondly ) matters worthy of death or bonds : Now t is true the Jews charged Paul with offences against religion their Law and the Temple : Secondly , against the civil state , and with sedition . For the first although it is apparent that all the scope of Pauls preaching ▪ was to exalt Christ Jesus , and to preach down Moses●aw ●aw ; yet at this present time of his apprehension , he had seen cause to honour Moses his institutions at Jerusalem ( which was the wisdome of God in him for a season , for the Jews sake , and his own glory-sake : ) And he had not at this present so much as disputed with any in the temple ( which was not so hainous a matter in Pauls eye , as it is well known by his constant practice . ) Secondly , for matters of civil crime , he pleadeth that he stirred up no m●n ▪ ●o● in the Synagogue nor City , and prefesseth ( Chap. 25. ) that if he had committed ought worthy of death , he would not wave death : T is true that Paul was charged by the Iews with both these kinds of offences , religious and civil ( according to Lysius his distinction ) but that Paul appealed to Caesar for tryal , that is , for trial of his person and cause in any religious respect , as it cannot be collected from the Scripture or Paul own words : so those five reasons against it ▪ will evidently disprove it , if they be well and throughly weighed in the balance of the Sanctuary in the sight and fear of God. Peace . I cannot in my understanding clear Master Cottons own words from destroying one another . T is true ( saith he ) those five sins might have been charged upon Paul with some colour , if he had appealed to Caesar whether his religion or Ministery , or Ministration were of God or no ? But yet ( saith he ) he might appeal whether his religion , Ministry or Ministration were guilty of any capital crime against the Law of the Iews , or the temple , or against Caesar . Truth . Indeed what difference is there between the judging whether this Ministery deserve death ( supposing a false Ministery is worthy of death ) or judging whether it be of God , or false and idolatrous ? must not he that sits judge of the desert and punishment , judge also of the crime and fact , whether so or not ? Peace . When Master Cotton shall affirme ( and truly ) that the Magistrates of Israel were to judge a false prophet to death , will he not also grant that they were to judge whether such persons so charged were false prophets or no ? Truth . Yea , and when Master Cotton shall affirme ( as unjustly ) that civil Magistrates in all nations of the world ought to kill or banish hereticks , blasphemers , seducers , out of their dominions and jurisdictions , doth he intend that they shall try and examine , whether they be such and such or no ? But blessed be the Father of lights , who hath now opened the eyes of so many thousands of his people to discern the difference between the Forts and Bulwarks of God ▪ here called Bulrushes , and those strong holds and high imaginations of men ( erected against the crown and kingdome of the Lord Iesus ) which in Gods holy season shall more and more be found to be but straws and Bulrushes . Examination of CHAP. L. Peace . TO the arguing against the Magistrates civil power in Spiritual causes taken from the nature of the Magistrates weapons ( a material earthly and worldly sword , distinguished from the two-edged sword of Christs spiritual power in the mouth of Christ ) Master Cotton replies . First , the Magistrate must governe his people in Righteousness , and it is Righteous to defend his people in their Spiritual Rights , as well as in their civil Rights . This distinction of spiritual and civil Righteousness doth truely anatomize the cause ; It is righteous for the Magistrates to defend their subjects in their civil Rights , for it is within the compass of his calling , being essentially civil : And unless we also grant him a spiritual calling and office ( which is the Point denied ) 't is beyond his calling and compass to judge of what is spiritual Right and wrong , and accordingly to pass a spiritual sentence , and and execute and inflict spiritual punishment . Peace . Methinks I may add , if the Magistrate be bound to defend his Subjects in their spiritual rights , then as he is bound impartially to defend all his subjects in their several and respective civil Rights , so is he bound as impartially to defend all his subjects in their several and respective spiritual Rights ; and so accordingly to defend the Iews , the Papists , and all several sores of Protestants in their severall and respective consciences ; or else , he must sit down in Christs stead , and produce a Royal charter from the New Testament of Christ Iesus to judge difinitively which is the onely right , to pass sentence , and execute spiritual punishment on all offenders &c. Peace . But Master Cotton adds a second , the sword was Material and civil in the Old Testament . I answer , If Master Cotton granted a national church under the Gospel ▪ his Argument were good ; but when he grants that national church under the Jews ( as afterward in this chapter he doth ) did type ▪ out the Christian church or churches in the Gospel , why must he not grant that material Sword of the Church of Israel types out the spiritual sword of Christ Iesus ▪ proceeding out of his mouth , and cutting off offenders spiritually with spiritual and soul - punishments ? And I add , As the sword was material , so also was the Tabernacle and Temple worldly and material ; which he denies not to be typical of the spiritual Temple of Christ and his Church in the New Testament . Peace . Master Cotton adds ( Thirdly ) that the Magistrates Sword may well be call'd the Sword of God , as the Sword of War , Iudg. 7. Truth . As it was call'd Iehovahs Sword in that typical Land ; So must it needs be typical as well as the Land it self , which is also called by the Prophets Ichovah's Land Emanuels land ; which names and titles I think Master Cotton will not say are competent and appliable to any other Lands or Countries under the Gospel but onely to the Spiritual Canaan or Israel , the Church and people of God , the true and onely Christendome . Peace . But ( Fourthly ) saith he , they are called Gods , and shall they not attend Gods work ? Truth . In the state of Israel they were Gods deputies to attend the causes of Israel , the then onely Church of God : But Master Cotton can produce no parallel to that , but the Christian Churches and people of God , not national but Congregational ▪ &c. 2. Grant the Magistrates to be as Gods , or strong ones in a Resemblance to God in all Nations of the world , yet that is still within the compass of their calling , which being confessed to be essentially civil the civil work of these servants of the Common-weal is Gods work , as well as Paul calls ( in a sence ) the work of the servants of the Family , Gods work , for which he pays the wages , Eph. 5. Lastly , for spiritual causes we know the Lord Iesus is call'd God , Psal . 45. Heb. 1. whose Scepter and Kingdome being essentially spiritual ▪ the administrations which he hath appointed are also spiritual , and of an heavenly and soul Nature . Peace . Master Cotton ( Fifthly ) adds , Revel . 17. The Kingdoms of the World are become the Kingdoms of the Lord , and of his Christ . Truth . How the Kingdomes of the World ▪ shall become the Kingdomes of Christ , is no smal mystery and controversie ; but grant it to be true , that either Christ Iesus personally , or by his Deputies the Saints , shall rule all the Nations of the world in hearing and determining all civil Controversies : Yet why doth Master Cotton draw an Argument from this Prophecie , of what shall be in one Age or Time of the World , and to come , to prove an Vniversal power and Exercise of such power in all Ages and times since Christ Iesus his first comming to this day ? Peace . Me thinks Master Cotton may as well argue , that because it was prophesied that a Virgin should conceive , and bring forth a child in Gods appointed season , that therefore all Virgins must so conceive and so being in forth all ages of the world . But , ( Lastly ) saith Master Cotton ▪ although the nations have not that typical holiness which the nation of Israel had ; Yet all the Churches of the Saints have as much truth and realty of holiness as Israel had : And therefore , what holy care of Religion lay upon the Kings of Israel in the Old Testament , the same lyeth now upon Christian Kings in the New Testament , to protect the same in their Churches . Truth . Oh how neer the precious Iewels , and Bargains of Truth , come sometimes Gods Saints , and yet miss of the finding and going through with it ! The chucrhes of the New Testament , Master Cotton grants succeed the Church of Israel ; The Kings and Governours therefore of the churches of Christ must succeed those Kings What King and Governours of Israel are now to be found in the Gospel , but Christ Iesus and his Servants , deputed in his absence , which are all of a spiritual consideration ? What is this to the Nations , Kings , and Governours of the world ; where few Kings ▪ few Nobles , few Wise , are cald to profess Christ ? Is not Christ Iesus the onely King of Israel ; and are not all his holy ones made Kings and Priests unto God ? And unto his Saints ▪ and his spiritual officers Administration in the midst of them , is his Kingdomes power committed in his absence . This spiritual power , however the Pope and prelates , Kings and Princes . Parliaments and General Courts , and their respective Officers of Justice ( to be honoured and obeyed in civil things , ) I say however they have challenged and assumed this Kingly Power of the Son of God ▪ yet the King ▪ of Kings ▪ Christ Jesus hath begun to discover , and will never leave until he hath made it clear as the Sun Beames that he is robd of his crown , and will shake , and break ▪ all the nations and Powers of the world until his Heavenly crown be again restored . Examination of CHAP. LI. Peace . TO the fourth Argument ( Rom. 13. ) from the civil rewards due to Magistrates ; to wit ▪ custom ▪ Tribute &c. Master Cotton replies ▪ That even the contributions of the Saints , are called carnal things ; shall therefore their work be called carnal ? It is true ( saith he ) the contributions of the Saints are called holy , because they are given to God for his service about holy things ; So the reward given to Magistrates , is for their service about Righteous things : And it is righteous ( saith he ) to preserve the purity of Doctrine VVorship and Government ▪ which if Magistrates do not , they do not deserve all their wages . Truth . It is true that money or monies-worth is the same for value in the contribution of the Saints , and in that of custome , tribute and yet Master Cotton grants a Holiness of the Saints contribution , which he doth not affirme of custome , tribute , &c. There is also a two fold way disputed , of preserving of the purity of Doctrine ▪ worship , &c. First , That which I plead for , by spiritual weapons appointed by Christ Iesus . Secondly , that of Civil weapons , Force of Armes &c. which Master Cotton affirmes , and I deny to be ever appointed by Christ Iesus , or able to accomplish a spiritual end , but the Contrary . Peace . Me thinks Master Cottons addition not a little concernes my self in the peace of all Citties and Kingdomes : for if ( as Master Cotton saith ) Magistrates shall not deserve all their wages except they preserve the purity of Doctrine , worship &c. ( which upon the point is that Doctrine Worship and Government Master Cotton approves of ) what is this ( in effect ) but to deny tribute , custome subsidies , &c. to Caesar , the Kings and Governours of the Earth , if they prove Hereticks , Idolaters ? &c. I cannot see , but this in plaine English tendeth to little less then the Popish bloudy Doctrine of deposing heretical Kings &c. But Master Cotton further adds , that spiritual wages are to be paid to Magistrates . 1 Tim. 2. to wit , Prayers , Intercessions &c. If therefore ( saith he ) the Magistrates suffer their Subjects to live a quiet life in ungodliness and Dishanesty , the Magistrate fals short of returning spiritual recompence for the spiritual Duties and services performed for them . Truth . Those prayers are not the proper wages paid to Magistrates for their work ; for then should they not be paid ( as the Spirit of God there exhorteth ) to all men , whether Magistrates or not . Peace . And I may add , nor paid to those Magistrates that are Idolatrous , Blasphemous , Persecutors : But those prayers were to be poured forth for such Magistrates ( such as most of the Magistrates in the world then were and are . ) Those prayers then were a general Duty to be paid to all men , and especially to the chiefe and principal , Kings and all that are in Authority . Truth . Now further , wherein it is said , that such Magistrates as suffer the people to live in ungodliness , fall short in returning spiritual Recompence : I answer , By this Doctrine , most of the free Inhabitants of the world who live in ignorance of God and in abominable Religions without him must yet be supposed to choose and set up such Ministers or Servants of civil Justice amongst them , who during their termes of administration or service , should not suffer their Choosers and Makers to enjoy their owne Conscience , but force them to that , which their Officers shall judge to be Godliness ; but the neck of no free people can bow to such a Yoak and Tyrany . Peace . But ( lastly ) to that Argument of Rom. 13. from the title which God gives to Magistrates to wit , Gods Ministers , and to the Distinction of Spiritual Ministers for spiritual , and civil Ministers for civil matters ; Master Cotton replies . If Magistrates be Gods Ministers or Servants then must they do his work , and be for God in matters of Religion : And further saith he , Magistracy is of God , for light of Nature , and not onely for civil things ▪ but also in matters of Religion ▪ and he produceth divers instantces of Pagans zeal for their Religion , and worship . Truth . Because Magistrates are Gods Servants ▪ or Ministers civil , and receive civil wages for their civil service ; will it therefore follow that they must attend , and that chiefly , and principally a spiritual work ? That noble-man or Lord , that sets one to keep his children , and another to keep his sheep ▪ expects not of him appointed to keep his sheep ( though a Minister or Servant ) to attend upon the keeping of his children , nor expects he of the waiter on his children , to attend the keeping of his sheep . T is true , that Magistrasie is of God , but yet no otherwise then Mariage is being an estate meerly civil and humane , and lawfull to all Nations of the World , that know not God. T is true that Magistrates be of God from the light of nature ; but yet , as the Religions of the World , and the worlds zealous contending for them , with persecuting of others , are from the Father of lies and murther from the beginning ; so seldome is it seen , that the nations of the world have persecuted or punished any for error , but for the truth , condemned for error . Peace . Alas , who sees not that all nations and people bow down to Idels and Images ( as all the world did to Nebuchaduezzars Image . ) If any amongst them differ from them , it is commonly in in some truths , which God hath sent amongst them , for witnessing of which they are persecuted . Truth . Your observation ( deare peace ) is evident from the cases of those Philosophers , by Master Cotton alledged ; how weak and poor therefore is that Argument from the zeal of Pagans , &c. It is evident that such Builders , frame by no other then that of nature depraved and rotten , and not by the Goulden reed of the glorious gospel of Christ Jesus . Examination of CHAP. LI. Peace . IN the discourse concerning that terme , Evil , Master Cotton produceth Pareus , who makes that Evil punishable by the Magistrate , fourfold , natural , civil , moral , and spiritual . Truth . That excellent and holy witness of Christ Jesus ( in many of his precious truths ) Pareus being here produced without Scripture or Argument , for the Magistrates punishing of the fourth sort of evil ; to wit spiritual : nor answering my Arguments brought against such an Interpretation , gives me occasion of no further answer to Master Cotton or him in this place . Peace . Whereas it was alleadged , that the Elders of the New English Churches , in the model prohibite ( expresly ) the Magistrates from the punishing or taking notice of some Evils , and that therefore as they ascribe to the Civil Magistrates , more then God gives , so they take away and disrobe him of that Authority , which God hath cloathed him with : Master Cotton replies , when we say that the Magistrate is an avenger of evil , we mean of all sorts or kindes of evil , and not every particular of each kind ; and further he saith , that domestick evils may be healed in a domestick way . Truth . I readily concur with him , that the Magistrate may not punish evils that he knowes not of in a due and orderly way sufficiently proved before him ; as also , that many domestick evils are best healed in a domestick way ; but yet that Limitation added , to wit , without acquainting the Church first ) seems to bind the Magistrates hand , where no true Church of Christ is , to acquaint with such things ) yea and further where it is why should the Magistrate be denied , to exercise his power in cases meerly civil ( the old practice of the Popish Church ? ) And to whom should the Servant or Child or Wife , petition and complaine against oppression , unless to the publike Father , Master , and Husband of the Common-weal ? And therefore from their own Interpretation ▪ they may well spare that strict and literal aception of the word evil ▪ and cease to cry Heresie is evil , Idolatrie evil , Blasphemie evill , &c. Examination of CHAP. LIII ; Answering to Chap. LIII , LIV , LV. Peace . IN these three Chapters , the last Reason which the Author of the Arguments against persecution produced was discussed ; to wit , that the dis●●ples of Christ should be so far from persecuting , that contrariwise they ought to bless such as curse them , &c. and that because of the freeness of Gods grace , and the deepness of his counsels , calling home them that be enemies , persecutors , no people , yea some at the last hour . In answer to which , Master Cotton complaineth that two of his Answers were omitted ; and suspecteth that as children skip over hard places , so they were skipt over , &c. Truth . It is true , those two answers were omitted , not because the chapter was too hard &c. but because the Discusser saw ( nor sees ) not any controversie or difference between Master Cotton and himself in those passages ; and also studying brevity and contraction , as Master Cotton himself hath done omitting far more , and contracting three Chapters in one in this very passage . Upon the same ground , I see no need of mentioning his Reply in these three Chapters , wherein Master Cotton concurs in the point of the necessity of tolerating even notorious offenders in the State in some cases . Peace . The result of all agitations in this passage is this : Master Cotton denies not but that in some cases a notorious malefactor may be tolerated , and consequently ( as I understand him ) an ●●re●i●k , seducer , &c. But that ordinarily it is not lawful to tolerate a seducing teacher , and that from the clearness of Gods command Deut. 13. and from the reason of it , vers . 10 , Because he hath sought to turn thee away from the Lord thy God. Withal he concludes , that all Moses capital Politicks are eternal . Truth . Thus far is gained , that it was no vain exception against Master Cotton's general proposition ▪ to wit , that it is evil to tolerate notorious evil doers , seducing teachers , scandalous livers , because he sees cause of toleration in some cases . Peace . Yea but , saith he , In ordinary cases it is not lawful to tolerate , from Deut. 13. Truth . I am of Master Cotton's minde : It is not lawful for Israel that is , the Church of God , to tolerate : and the reason it pleaseth the Lord to alleadge , is eternal . But what is this to the nations of the world , the states , cities ▪ and kingdoms thereof ? Let Master Cotton finde out any such land or state that is the Church and Israel of God : Yea Master Cotton confesseth in a fore-going passage , that the Church is the Israel of God : Then must he with me acknowledge that this Deut. 13. only concerns the Israel or Church of God , whom Christ Jesus furnished with spiritual weapons against such spiritual offenders . Peace . But I wonder that Master Cotton should say that Moses capitals are eternal . Truth . I wonder not , because I have seen in print sixteen or seventeen capital evils ( a great part of them of a spiritual nature ) censured with death in New England . And yet again , me thinks it is wonderful , since Master Cotton knows how many of Moses capitals were of a ceremonial nature . The breach of the sabbath , the not coming to keep the passeover , ( for neglect whereof the Israelites were to be put to death ) how can Master Cotton make these eternal in all nations ? Peace . How many millions of millions of Heads ( and not a few of the highest ) in our own and other Nations , would soon feel the capital calamity of such a capital bloody Tenent , if Master Cotton swayed the Scepter of some of the worlds former or present Caesars ? Truth . And yet I readily affirm , that spiritually and mystically in the Church and Kingdom of Christ , such evils are to be spiritually ( and so eternally ) punished . CHAP. LIV , Replying to Chap. LVI . Examined . Peace . IN this 56 Chap. were observed two evils in Mr. Cottons conjoyning of seducing teachers , and scandalous livers , as the proper and adequate object of the Magistrates care and work to suppress and punish : Unto which Master Cotton replies , First , That he no where makes it the proper and adequate object of the Magistrates care and work to suppress seducing teachers , and scandalous livers saying , that it ought to be the care of the church to suppress and punish seducing teachers , and scandalous livers in a church-way , as well as the Magistrates in a civil way . Truth . By this Doctrine , Master Cotton will seem to deny it , to be the Magistrates proper and adequate object to punish scandalous livers , because the church also ( saith he ) is to make it her work also . It is true , if a scandalous liver be of the church , and fall into any scandal , she by the ruls and power of Christ ought to recover him in the spirit of meekness : but yet the punishing of him with temporal punishment , who will deny it to be the proper work of the civil state ? But ( Secondly ) what if the seducing teacher , or scandalous liver , be neither of them members of the Church ( and the church hath nought to do to judge them without ) will not Master Cotton then affirm the seducing Teacher , or scandalous , liver to be the proper and adequate object of the Magistrates care and work ? Peace . When it was excepted against that things of such a different nature and kind , as seducing Teachers , and scandalous livers , should be coupled together at the civil Bar ? Master Cotton replies ▪ that both these agree in one common kind , to wit , they are evil and destructive to the common good of Gods people , which ought to be preserved both in church and Commonweal : If a man shall say ( saith he ) that the work of creation on the sixth day , was either of man or of Beast , is here any such commi●ture . Truth . Were Master Cotton the worlds Monarch , what bloody reformations or destructions rather , would he fill the world withal ▪ if he walk by such rules and principles ? for , what religions or almost men ( all the world over ) would he finde not opposite and destructive to Gods people . 2. But ( Secondly ) an historical narration of Gods works on man or Beast , Birds , Fishes , and all creatures Coelestial and Terrestial is one thing : But to mix them together in doings or sufferings inconsistent with ▪ and improper to their kinds is another thing , far different and insufferable : As for a man to affirme that a man and a beast ●in'd against their Maker , and therefore were justly punished with spiritual blindness and hardness of heart , loss of Gods Image &c. The same difference and no less is between transgressors against the heavenly state and kingdome of Christ , and the earthly state or Commonweal of Cities , kingdomes , &c. Peace . Master Cotton adds , that it is more tolerable for seducing Teachers to seduce those who are in the same gall of bitterness , as for Pagans to seduce Pagans &c. Truth . That is but in the degree , and so ( according to his supposition ) must be punished gradually ; but what is this to prove seducing Teachers as well as scandalous livers , the joynt object of the civil sword ? Peace . Why doth Master say it is more tolerable for Pagans to seduce Pagans Antichristians Antichristians ? What Scripture doth he produce for this toleration this indulgence , this partiality ? All that is here said , is this , We look at it as more tolerable ? Truth . One thing is shroudly to be suspect in this matter , and that is a most unchristian partiality , in directing the sword of the Magistrate to fall heaviest on such seducers only , as trouble his conscience , his Doctrine ▪ Worship , and Government : suppose in some of the Cities of Holland , Poland , or Turkie ( where some freedome is ) that Jews ▪ Pagans , Antichristians and Christians ( that is Christians of Master Cottons conscience ) together with Turkes were commingled in civil cohabitation and commerce together : Why now shall that Turke that hath seduced one of Master Cottons conscience to Mahumetani●me be more punished for that crime then for turning a Jew ▪ Pagan or Papist to his Relief and worship ? What warrant shall the Magistrate of such a city or place finde to their souls , either for striking at all with the civil sword in such a case ? or else in dealing such partial blows among the people ? Peace . I fear that Gods own people ( of this opinion ) see not the deceitfulness of their own heart , crying up the Christian Magistrate , the Christian Magistrate , Nursing fathers , Nursing mothers ▪ &c. when all is but to escape the bitter sweeting of Christs cross , so dashing in pieces the most wise councels of the father , concerning his blessed Son and his followers , to whom he hath ( ordinarily ) alotted in this world , the portion of sorrow and suffering , and of raigning and triumphing , after the battel fought and victory obtained in the world approaching . Peace . But Master Cotton will say , that in such fore-mentioned cases , such Magistrates must suspend punishments for religion , &c. Truth . I say , consequently all or most of the Magistrates in the world must suspend and none but some few of his conscience ( by his doctrine ) shall be found fit , to use the civil sword , in matter of Religion , and that is ( in plaine English ) to fight only for his conscience . Peace . But to proceed it will be hard ( saith Master Cotton ) for the discusser to finde Antichristian seducers clear from disobedience to the civil laws of the state , in case that Antichrist ( to whom they are sworn ) shall excommunicate the civil magistrate , and prescribe the civil state to the invasion of his followers . Truth . Most properly seducing teachers sin against the church and spiritual kingdome of Christ Jesus , which if erected and governed according to Christ Jesus , she is a Castel or Fort sufficiently provided with all sorts of heavenly ammunition against all sorts of her spiritual adversaries : yea and in the desolation of the churches ( during the Apostacy ) Christ Jesus ( as I have elsewhere observed ) hath not left his witnesses destitute of terrible defence against all gainesayers : But grant ( what Master Cotton supposeth ) such seducers from obedience to the civil state &c. Such as the Seminaries and bringers over of Pope Pius the 5 his Bul against Queen Elizabeth &c. The answer is short and pla●● ▪ civil officers bear not the sword in vain , when the civil state is assaulted as the spiritual officers and governors of the church bear not in vain the spiritual and two-edged sword coming out of the mouth of Christ . Peace . Whereas now ( secondly ) there ▪ was observed by the Discusser in such coupling of [ seducing teachers & scandalous livers ] a silent and implicite justification of the Jews and Gentiles their coupling Christ Jesus and his followers , as seducing teachers with scandalous livers , Christ between two thieves , &c. The sum of what Master Cotton replies , is ▪ that the Lord Jesus and his followers suffering under those names , weakens not the hand of Authority to punish such who are seducing teachers & scandalous livers . Truth . It hath ever been the portion of the Lord Jesus and his followers ( for the most part theirs onely ) to be accounted seducing teachers , deceivers and cheaters of the people , blasphemous against God , seditious against the State ; and accordingly to be numbred ( as Christ Jesus between two thieves ) both in esteem and punishment with scandalous and notorious malefactors ; and this for no other cause , but cause of conscience in spiritual matters , and most commonly for differing from and witnessing against the several State and City-Religions and Worships wherein they lived . Peace . If the Jews ( notwithstanding their fair colours to the contrary ) walking in the doctrine of Persecution for conscience , justified their fathers for murthering the Prophets , &c. I cannot ( dear Truth ) but subscribe to your sorrowful observation that Master Cotton and others ( otherwise excellent servants of God ) in coupling seducing teachers and scandalous livers , as the proper object for the civil sword to strike at , they do no other but act the Jews true Antitype , coupling Christ Jesus the seducing teacher with Barabbas the scandalous liver and murtherer . Truth . Yea , and who sees not how often Barabbas the scandalous liver is cried out of the Magistrates hands by the scandalous people , while Christ Jesus in his servants is cried to the Cross , to the Gallows , to the Stake , to Banishment , &c. Their Persecutors also are applauded , for ( not persecuting men for their Consciences , but ) righteously , legally ( and with great sorrow ) punishing them for sinning against their own conscience , for disturbing of the civil State and peace , for contemning of Magistrates , Kings Queens , and Parliaments , for blaspheming God , and for seducing and destroying the souls of the people . CHAP. 55. Replying to CHAP. 66. Exam : Peace . THe Discusser admired in this Chap : how Mr. Cotton should alledge ( Revel . 2. ) Christs charge against the Church of Pergamus for tollerating them that hould the Doctrine of Balaam , and against the Church of Thiatira for tollerating Jezabell to teach and seduce : Mr Cotton here replies , that he meant not in alledging those Scriptures to prove it unlawfull for Magistrates to tollerate seducing Teachers , but unlawfull for Churches : adding that the Letter of the Prisoner was so stated , in generall tearmes that he knew not ( upon the point ) what Tolleration or Persecution should be meant or intended , otherwise then generall against all Persecution for Conscience , withall affirming that an unjust Excommunication is as true Persecution as unjust Banishment . Truth . It is true what Mr Cotton saith , An unjust Excommunication is as true Persecution as an unjust Banishment , and therefore some may justly complaine against Mr Cotton and others , for practicing such persecution in both kindes , being not onely banished from their civill State , but unjustly ( and after the Popes way ) Excommunicated also , from their Churches , but of that more elsewhere . 2. We doe not in ordinarie English read , but that the word Persecution is taken for civill corporall violence and punishment inflicted on the body for some spirituall and religious matter ; according to the Lord Christ his words to Paul , Act● 9. Saul , Saul , why persecutest thou me ? 3. The passages in the Letter shew that the whole scope of the Letter was to contend against outward violence and corporall affliction in matters of Conscience ▪ Peace . It may not be a lost Labour ( Deare Truth ) to draw a taste of some passages in the Letter . Truth . For further satisfaction , my paines shall be a pleasure ; and first From the Arguments from holy Scripture , observe Luc. 9. the Lord Christ reproving his two zealous Disciples , You know not of what Spirit you are of : The Son of Man is not come to destroy mens lives , but to save them . Againe , That of the Prophets , Isaiah and Micah , They shall breake their Swords into Mattocks , and their Speares into Sithes . Againe , Christs charge unto his Disciples , that they should be so farre from persecuting those that would not be of their Religion , that when they were persecuted , they should pray and blesse , &c. Peace . These holy Passages ( Me thinks ) are not unlike the Stones in Davids sling , smooth and plaine enough , yet powerfull and dreadfull , both against this Goliah Tenent of persecution , and also prove a corporall persecution intended . Truth . Now a taste of the speeches of severall Kings produced by the prisoner . 1. That of King James ; God never loves to plant his Church by Violence and Bloudshed . 2. That of Stephen King of Poland ; I am King of Men , not of Consciences , of Bodies , not of Soules . 3. Of the King of Bohemia ; When ever Men have attempted any thing in this violent course , the issue hath been ever pernicious , and the cause of great and wonderfull Innovations . 4. Another of King James ; That he was resolved not to persecute or molest , or suffer to be persecuted or molested any Person whatsoever , for matter of Religion . In the third place , a taste of the Speeches of the ancient Writers produced by the Prisoner . 1. That of Hilarius : That Church which formerly by enduring misery and imprisonment , was knowne to be the true Church , doth now terrifie others by imprisonment , banishment , and miserie . 2. Of Jerome ; Heresie must be cut off with the Sword of the Spirit , Let us strike through with the Arrowes of the Spirit ; implying , not with other weapons . 3. Of Luther in his Booke of the Civill Magistrate ; The Lawes of the Civill Magistrate extend no further , then over the Bodies and Goods . And againe upon Luk. 22. It is not the true Catholike church which is defended by the Secular Arme or humane Power . Lastly , The Papists in their Booke for Tolleration ; When Christ bids his Disciples to say , peace to this house , he doth not send Pursevants to ransack or spoyle the house . Lastly , The Prisoner in answering some Objections , concludeth ; It is no prejudice to the Common-wealth , if Libertie of Conscience were granted to such as feare God indeed : He also alledged that many Sects lived under the Government of Caesar , being nothing hurtfull unto the Common-weale . Peace . From these severall Tasts ( Deare Truth ) I cannot imagine how the Prisoner can be understood to cast the least glance unto spirituall persecution or prosecution , as Mr Cotton in this Chap : calls it : But to end this Chapter : When as the Power of Christ Jesus in his Church was argued sufficient for spirituall ends , Mr Cotton grants both for the healing of sinners , and for keeping of the Church from Guilt , but not for the preventing of the spreading of false Doctrine , among those out of the Church , and in private among Church-Members : nor sufficient to cleare the Magistrates of a Christian State from the Guilt of Apostasie in suffering such Apostates amongst them , &c. Truth . I have in other Passages of this Discourse proved ; 1. That Christ Jesus ( whiles his Churches and Ordinances flourished , and since the Apostasie of Antichrist in the hands of his Witnesses ) hath gloriously and sufficiently furnished his Servants for all spirituall cases of all sorts , defending , offending , &c. 2. That there is no other Christian State acknowledged in the New Testament , but that of the Christian Church or Kingdome , and that not Nationall but Congregationall . 3. That the Apostles or Messengers of Christ Jesus never addressed themselves by Word or Writing to any of the Civill States wherein they lived and taught , and were mightily opposed and blasphemed . I say they never ran to borrow the Civill Sword , to helpe the two edged Sword of Christ Jesus , against Opposers , Schismaticks , Hereticks . The Lord Jesus was a wiser King then Solomon , even Wisdome it selfe , and cannot without great Dishonour and Derogation to his Wisdome and Love , be imagined to leave open such Gaps , such Leakes , such Breaches in the Ship and Garden of his Church and Kingdome . The Exam : of Chap. 56. replying to 58. & 59. Peace . TO the first observation , that Mr Cotton urgeth that Princes are nurcing Fathers to feede and correct ( and consequently must judge of feeding and correction , and all men are bound to submit to such their feeding and correction : ) Mr Cotton sayth , This is false and fraudulent so to collect , and these are devised Calumnies . Truth . It will evidently appeare , how greatly Mr Cotton forgets the Matter and Himselfe , when he so deeply chargeth , for all this he granteth in this his Reply , onely with this Limitation , that Subjects are bound to submit to them herein when they judge according to the Word . This Limitation takes not away the observation , for it is alway implyed in subjection to all Civill Rulers , Fathers , Husbands , Masters , that it be according to the Word . Peace . Yea but sayth he , it is a Notorious Calumnie so to represent Mr Cottons dealing with Princes , as if he made his owne Judgement and practice the Rule of the proceeding of Princes . Truth . Let it be laid in the Ballance , and seene where the Calumnie or slander lies : Princes or Civill Rulers , saith Mr Cotton , are Fathers to feed and correct , and their Judgement ought therein to be obeyed according to the Word . Now some Princes and Rulers declare themselves against Mr Cottons Tenent of persecution for conscience . Mr Cotton will answer ; The profession and practice of Princes is no rule to Conscience . I reply , and ask , who shall judge of Princes profession and practice , when they thus feed and judge in spirituall matters ? whether their profession and practice be according to the Word or no ? Mr Cotton ( when Princes are alleadged against his judgement and conscience ) pleads , that Princes profession and practice is no rule : Let all men judge whether his judgement and conscience be not made the Rule to the consciences and practices of Princes , whom yet he makes the nurcing Fathers . Peace . When it was further demanded , whether Mr Cotton and others of his minde could submit in spirituall cases to any Magistrates in the world , but onely to those just of his owne Conscience ? He answers , they will submit to any in Active or Passive obedience . Truth . But how can Mr Cotton suppose Active obedience in spirituall things to such Magistrates , who are Pagans , Turkish , Antichristian , and unable to judge , and bound ( by his Doctrine ) to suspend their Dealings upon matter of Religion , untill they be better informed ? What Active obedience can I be supposed to give to him that hath no Activitie nor Abilitie to command and rule me ? And must it not evidently follow , that Active obedience in these cases ( according to his Judgement ) must onely be yeelded to such Magistrates as are able to judge the true Religion and way of Worship ; That is , the Religion and Worship which he takes to be of God. Peace . Whereas it was said , will it not follow that all other Consciences in the world , besides their owne must be persecuted by such their Magistrates ( were power in their hand ) ? Mr Cotton replyes , no ; except all Mens consciences in the world did erre fundamentally against the Principles of Christian Religion , or fundamentally against Church-Order , and Civill Order , and that in a tumultuous and factious manner ; for in these cases onely ( sayth he ) we allow Magistrates to punish in matters of Religion . Truth . I have and must observe the Evill of that Distinction between Christian Religion and Christian Order , as not finding any such in the Testament of the Sonne of God , but finding Church-Order a principall part of the Christian Religion , as well as Repentance and Faith , Heb. 6. But ( 2. ) grant once Mr Cottons Religion and way of Worship to be the onely true Religion and way of Gods Worship , and all other Religions and wayes of Worship false , how can that Errour be otherwise then fundamentall ? And if other mens Consciences attend not to Mr Cottons convictions , but obstinately maintaine their blasphemous Religions , how can the Magistrates of his conscience be dispenced with and absolved from persecuting such obstinate Consciences throughout the whole World beside ? Peace . When it was further demanded ▪ if this were not to make Magistrates Staires and Stirrops for themselves ( the Clergie ) to mount up in the seats and sadles of their great and setled Maintenance ? Mr Cotton replyes , this is rather to make them Swords and Staves to punish them ( if need be ) for Hereticall Delinquencie : 2. Their Magistrates themselves fall short of great and setled Maintenance : And lastly , Himselfe liveth upon no great and setled Maintenance . Truth . It is true Mr Cotton allowes the same Power to Magistrates to punish all Hereticks , Blasphemers , Seducers , one as well as another : But what if it should fall out that his Magistrates should declare themselves for the Pope , or for the Prelates , or for the Presbyters , yea , or for some other way then is professed : and left it free for each mans conscience to worship as he believed , and to pay or not pay toward this or that Worship or Ministrie , according to his owne perswasion more or lesse , any thing or nothing , will not Mr Cotton then plead that such Magistrates themselves ( Apostatizing from the Truth of God , and turning Enemies ( as the Pope clamours ) to the holy Church ) I say , that such ought not onely to be accursed with the lesser and greater Censures of Suspention and Excommunication , but also punished with Imprisonment , Banishment , and Death : Or if they finde the mercy of Life and Favour of an Office ( by some over-ruling Providence ) will not Mr Cotton then pleade that such Magistrates ought to suspend their Power to hould their hands , and not to medle untill they be better informed , &c. Into such poore withered Strawes and Reedes will the Allowance of Swords and Staves , Mr Cotton here speakes of come to ? Concerning the seats and sadles of great and setled maintenance of Magistrates , the Discusser spake not , but heartily wisheth their Maintenance as great and setled , as he knowes their Labours and Travells and Dangers be : He spake onely of Ministers great ▪ and setled maintenance . Peace . O Truth , this is the Apple of the Eye , the true cause of so much combustion all the World over , especially Popish and Protestants . Truth . Indeed this was the cause ( as Erasmus told the Duke of Saxonie , that Luther was so stormed at ) because he medled with the Popes Crowne and the Monkes Bellies . To obtaine these warme and soft and rich seats and sadles ( who ever stand or goe on foote , or creepe , or beg , or Starve ) the Prelates practices all Ages know . Yea and other practices of some of late , who ( with the Evill Steward providing wisely ) first made sure of an Ordinance of Parliament for Tithes and Maintenance , before any Ordinance for God Himselfe . Peace . This is that indeed which the Politick State of Holland well foresaw , when they were lamentably whipt by the King of Spaines ( and Gods ) Scourge , Duke D'alva , into a Toleration of other mens Consciences : The Politick States-men , I say , saw a necessitie of stopping their Dominies Mouths with sure and setled Maintenance out of the States purse . Hence it is the Dutch Ministers zeale is not so hot against the Toleration of Hereticks in the Civill State , as the English hath been . Truth . To this purpose ( sweet Peace ) how fitly did that learned Prideaux once tell his Sons the Oxford Doctors , at one of their Superstitious Creations , that since they could not dig , and were ashamed to beg , they had great need ( therefore ) of setled Maintenance , This was but the Evil Stewards device , and ( I adde ) little better then stealing . Peace . Yea but sayth Mr Cotton , I live not so , &c. Truth . One Swallow makes not a Summer : what others have done and doe , and what practices have been and are for a forced setled maintenance ( as firme and setled as ever was the Parish maintenance of Old England ) hath been , to the shame of Christianitie , too apparant : For Mr Cotton himselfe , as I envie not the faines of his morsells , nor the sweetnes of his Cups , but wish him as large a purse , as I beleeve he hath an Heart , and a desire to doe good with it : Yet it hath been said , that his case is no Praesident , because what he looseth in the Shire , he gets in the Hundreth , and sits in as soft and rich a sadle as any throughout the whole Countrey , through the greatnes and Richnes of the Marchandize of the Towne of Boston , above other parts of the Land. The truth is , there is no Tryall of the good or Evill Servant in this case , untill it comes to Digging or Begging , or the third way , viz : of couzening of the great Lord & Master Christ Jesus ; by running to carnall meanes and carnall weapons , to force mens purses for a rich and setled Maintenance . Chap. 57. ( replying to Chap. 60. ) Examined . Peace . COncerning Princes Mr Cotton addeth , that Princes out of State policie , doe sometimes tollerate what suits not with Christianitie ( as David did Joab ) against their wills . Unto this it was answered , that this agrees not with his former generall Proposition , to wit , that it was evill to Tollerate seducing Teachers , and scandalous livers ; Mr Cotton replyes ; Yes , for Moses laid downe in generall , Who so sheddeth mans blood , by man shall his blood be shed ; yet Joab was tollerated to live , &c. Truth . If Moses had said ; It is not lawfull to tollerate a Murtherer ; and yet afterward had tollerated a Murtherer , his later practice would not have seemed harmonious to his former speech , but Moses did not so , and therefore I conceive is not rightly alledged . Peace . Whereas it was further alledged , that that State policie , and State necessitie , which permitted the consciences of Men , will be found to agree most punctually with the Rules of the best politician that ever the world saw ( the Lord Jesus himselfe ) who commanded the permitting of the Tares . Mr Cotton replyes , that he is not against the permitting of some Antichristians , or false Christians , unlesse they maintaine fundamentall Heresie against the Foundation of Religion , and that obstinately after conviction , and withall seduce others : But for such Hereticks and seducing Teachers , they are none of those Tares , of which Christ sayth , Let them alone . Besides , sayth he , If by Tares are meant grosse offenders : then the speech of Christ , Let them alone , is not a word of command , but a word of permission and praediction ; like that Luc. 22. 36. He that hath no Sword , let him sell his Garment and buy a Sword. Truth . I answer , that there should be Antichristians , or false Christians , which maintaine not fundamentall Heresie against Foundation of Religion , I thinke is new to the New Testament of Christ Jesus , and to the Tryalls the holy Spirit proposeth by John in his Epistles , discovering such to be the Hereticks and Apostates , as deny the Lord Jesus ( as all Antichristians or false Christians doe more or lesse ) to be come in the Flesh the true Messiah , and anointed King , Priest , and Teacher to his Church . Peace . If Mr Cotton will make good his word , to wit , that he will permit some Antichristians or false Christians , methinks , the whole Tryall of this matter might well turne upon this Hinge , so that the true or false Christian be tryed by the Rules of the New Testament . Truth . If so , he must undeniably subscribe to this great and Christian policie of permission or Tolleration : As for the Exceptions following [ Unlesse they maintaine Fundamentall Heresie , and unlesse they sin actually ] These pull backe againe with the Left hand what merciful Freedome he had given before with the Right . 3. But lastly , by this Interpretation of , Let them alone , by way of permission and praediction , it appeares that Mr Cottons Thoughts are not without checks and doubtings what these Tares might be : For ( sayth he ) [ if by Tares are meant grosse offendours ] whereas before he spent much precious time to prove the Tares to be a kinde of closer Hypocrite . Moreover , all permission is of Evill , for some Good , so he , the permission of Tares for the Wheate sake : In which respect ( as I conceive ) the good Wheate is not so tendred , nor the Word of Christ so attended to by such , as presume ( in pretence for the good wheate sake ) to pluck up those Tares , unto whom Christ Jesus for ▪ the good Wheate sake , hath for a Time granted a permission . Exam : of Chap. 58. replying to Chap. 61. Peace . VVHereas the Discusser professedly waved any Argument from the number of Princes witnessing in profession or practice against persecution for cause of Conscience , Mr Cotton replyes , that this is a yeelding of the Invaliditie of the Argument : But 2. that he urgeth not the number , but the greater pietie and presence of God with those Princes who have professed and practiced against Tolleration . Truth . As I would not use an Argument from the number of Princes about an heavenly matter ( as knowing that the Kings and Rulers of the Earth commonly minde their ▪ owne Crownes , Honours , and Dominions , more then Gods ; and such Princes as are called Christian , use Gods Name , Crowne , and Ordinances , as Jeroboam used Gods Name , and Jezabell used Fasting and prayer , for the advancement of their owne Crownes , and persecuting of the Innocent and Righteous ) So neither would I rest in the Qualitie , Greatnes or Goodnes of any . That which I attend in this Argument is the Ground and Reasons of their Speeches ; which may also have this Consideration to boote , that they are the Speeches of such who sit at the helme of great States , and were not ignorant of the Affaires of States , and what might conduce to the peace or disturbance , to the wealth or woe of a Common-weale . To their Ground and Reasons therefore I attend in the next Chapter . Exam : of Chap. 59. replying to Chap. 62. Peace . IN this Chap. the Consideration of the Speeches themselves , Mr Cotton sayth , he passed by , because , either the Reasons wanted waight , or did not impugne the cause in hand , as First , That Speech of King James ; God never loved to plant his Church by Bloud : It is farre from us ( sayth Mr Cotton ) to compell men to yeeld to the Fellowship of the Church by bloudie Lawes or Penalties : Neverthelesse , this hindreth not but that his Blood may justly fall upon his owne head that shall goe about to supplant and destroy the Church of Christ . Truth . How light or how impertinent soever these Speeches may seems to Mr Cotton , yet to others ( fearing God also ) they are most sollid and waighty . This Speech of King James seemes impertinent in this cause ▪ because ( sayth Mr Cotton ) we compell no man by bloudy Lawes and Penalties to yeeld themselves to the Fellowship of the Church . I answer , as Saul by persecuting of David in the Land of Canaan , and thrusting him forth of Gods Heritage , did as it were bid him goe serve other Gods in other Countries : So he that shall by bloudie Lawes and Penalties force any man from his owne Conscience and Worship , doth upon the point , say unto him , in a language ▪ of bloud , Come be of my Religion , &c. 2. Peace . Why should not Men as well be forced to the Truth , as forced from their Errours and Erroneous practices ? Since ( to keepe to the Similitude ) it is the same Power that sets a plant , and plucks up weedes , which is true ( mystically ) in the spirituall worke of Christ Jesus , in his heavenly planting by his Word and Spirit . 3. Truth . I adde , if men be compelled to come to Church under such a penaltie , for Absence ( as hath been practiced in Old and New England ) How can Mr Cotton say , there is no forcing to the Fellowship of the Church ; when ( howsoever with the Papists ) he makes so great difference , which Christ never made , between the Lords Supper , and the Word and Prayer , and say , that men may be forced to the hearing of the Word , but not to the Supper . Yet the consciences of thousands will testifie , that it is as truely grievous to them to be forced to the one as to the other , and that they had as lief be forced to the meat as to the Broth , to the more inward and retired chambers and closets , as into the Hall or Parlor , being but part● of the same house , &c. Peace . And I may adde ( Deare Truth ) that the bloudie Imprisonments , Whippings and Banishments , that have cryed , and will cry in New England , will not be stild untill the cry of Repentance , and the bloud of the Lambe Christ Jesus , put that cry to silence . But to the second Speech of King James , No marvell ( sayth Mr Cotton ) that I past by that Speech , to wit , [ that Civill obedience may be performed by the Papists , ] for I found it not in the Letter ; and beside , how can Civill obedience be performed by Papists , when the Bishop of Rome shall Excommunicate a Protestant Prince , dissolve the Subjects Oath , &c. Truth . I answer ; King James professing concerning the Oath of Allegiance ( which he tendred to the Papists , and which so many Papists tooke , ) that he desired onely to be secured for Civill Obedience ▪ to my understanding did as much as say , that he beleeved that a Papist might yeeld Civill obedience , as they did in taking this Oath , as quiet and peaceable Subjects , some of them being employed in places of Trust , both in his and in Queene Elizabeths dayes ▪ What though it be a Popish Te●e●● , that the Pope may so doe , and what though Bellarmine ▪ and others , have maintained such bloudie Tenents , yet it is no Generall Tenent of all Papists , and it is well knowne that a famous Popish Kingdome , the whole Kingdome of France assembled in Parliament in the yeare ( so calld ) 1610. condemned to the Fire the booke of Johannes Marianus for mainteining that very Tenent . And two moneths after Bellarmines booke it selfe was condemned to the Fire also , by the same Parliament for the same detestable Doctrine , as the Parliament calld it , as tending to destroy the higher Powers , which God hath ordained , stirring up the Subjects against their Princes , absolving them from their Obedience , stirring them up to attempt against their Persons , and to disturbe the common peace and quiet : Therefore all Persons who ever under Paine of High Treason , were forbidden to print , sell , or keepe that booke , &c. Peace . This passage being so late , and so famous in so neere a Popish Countrie , I wonder how Mr Cotton could chaine up all Papists in an Impossibilitie of yeelding Civill obedience , when a whole Popish Kingdome breakes and abhorres the chaines of such bloudy and unpeaceable Doctrines and Practices . 2. Experience hath proved it possible for Men to hould other maine and fundamentall Doctrines of that Religion , and yet renounce the Authoritie of the Pope , as all England did under King Henry 8. when the six bloudie Articles were maintained and practiced , and in them the Substance of that Idolatrous Religion , although the Power of the Pope of Rome was generally acknowledged no other , then of a forreigne Bishop in his owne Diocesse . 3. But grant the English Catholicks maintaine the Supreame Authoritie of the Pope , even in England , it must be considered and declared how farre : If so farre , as to owne his Power of absolving from obedience ( against which the aforesaid Parliament of Paris declared ) the wisdome of the State knowes how to secure it selfe against such Persons . But if onely as Head of the Church in spirituall matters , & they give Assurance for Civill obedience , why should their Consciences more then others be oppressed ? Peace . Mr Cotton , ( as all men and too justly in this Controversie ) alledgeth the Papists practices , what ever professions otherwise have been ▪ So long as they hould the Pope , they are sure of a Dispensation to take any Oath , subscribe to any Engagement , and of Absolution for the Acting of any Crime of Treason or Murther against the chiefest States-men , and the State it selfe . Truth . What is it that hath rendred the Papists so inraged and desperate in England , Ireland , & c ? What is it that hath so imbittered and exasperated their minds , but the Lawes against their Consciences and Worships ? Peace . The two Sisters Lawes compared , Maries and Elizabeths , concerning mens Consciences , while Maries were certainly written with bloud against the Protestants , Elizabeths may seeme to be written with milke against the Papists . Truth . Deare Peace , Chaines of Gold and Diamonds are chaines , and may pinch and gall as sore and deepe , as those of Brasse and Iron , &c. all Lawes to force even the grossest Conscience ( of the most besotted Idolaters in the world , Jew or Turke , Papist or Pagan ) I say , all such Lawes , restraining from or constraining to Worship , and in matters meerly Spirituall , and of no Civill nature , such Lawes , such Acts , are chaine● , are yoakes , not possibly to be fitted to the Soules neck , without oppression , and exasperation . Peace . It is no wonder indeed that the Brains of those of the Popish Faith are so distempered and enraged by yoakes clapt on the neck of their Consciences , when Solomon the wisest observes it common : that Civill oppression ( how much more Soule-oppression , the most grievous and intollerable ) doth use to render the Braines of men ( otherwayes most sober and judicious ) madde and desperate . 2. Truth . I answer ( secondly ) grant the Practices of the Papists against the Civill State , fowle , dangerous , &c. yet why should there not be hope ( according to the rules of pietie in Scripture , and policie in Experience ) that the coales of mercy and moderation may melt the Head of an Enemie , as hard as any stone or mettall , and render imbittered Enemies , loving Friends , combined and resolved for their common safetie and Liberties . Thirdly , Against the feare of Evill practices the Wisdome of the State may securely provide , by just cautions and provisoes , as of Subscribing the Civill Engagement ▪ of yeelding up their Armes , the Instruments of mischiefe and disturbance ; of being noted ( as the Jewes are in some parts ) by some distinction of or on their Garments , or otherwise , according to the Wisdome of the State. And without such or the like sufficient cautions given , it is not Civill Justice to permit justly suspected persons , dangerous to the civill peace , to abide out of places of Securitie and safe Restraint . Peace . If such a course were steered with the Consciences of that Religion , yet are there some Objections waighty concerning the Body of the People . First , There will be alwayes danger of tum●l●s and uproares between the Papists and the Protestants ▪ 1. Truth . Sweet Peace , thou mayst justly be tender of the quiet repose and secure Tranquilitie of all men , and with All men ( if it be possible , as the Scripture speakes ) as thou art ●n heavenly daughter of the God of peace and love . But yet thou knowest the Wisdome of the English State need● not be taught from abroad ( where Li●ertie abroad is granted to the Popish o● Protestan● Consciences ) of making safe and sufficient provision against all Tumults , and feare of uproares . 2. But secondly , it is too too fully and lamentably true , that the Congregations or Churches of the severall sort● of such as in whole or in part seperate from the Parish worship and ●orshipper● , are ●arr● more odious to , and doe more ex●sper●●e a thousand times , the Parish Assemblies , then the Papist● or Catholiques themselues are or doe : So that if the People were let loose to take their choice of exercising violence and furie , either upon ▪ a ●opish o● a Protestant Seperate Assembly , it is cleare from the greater corrivation and competition ( made by the Protestants that seperate ▪ ) to the true Church , true Government , true Worship , true Ministrie , true Seales , &c. the rage of the People would mount up incomparably fiercer against the one then the other . Hence i● was the Papists ever found more favour with the last two Kings and thei● Bishops , then the Puritants ( so called ) did , and the seperate Assembl●es were not so maligned by them as the Noncon●ormists , no● they so much as the very conforming Puritants . And therefore suitably it was b●lcht out from a fowle-mouth 〈…〉 a Chapl●ine to one of the late Bishops ; A●plagu● ( said ●● ) on all Conforming Puritants , they doe us most mischiefe ▪ Notwithstanding all this , and the bitter Indignation of People against these Sectaries ( so called ) and their Assemblies , yet the most holy wisdome of the Father of Lights hath taught the Parliament of England that wonderfull skill ( in the midst of so many Spirituall oppositions ) to preserve the Civill peace from the danger● and occasions of civill Tumults and Distractions . Peace . Admit the civill peace be kept inviolate , yet how satisfie we the feares and jealousies of many who cry out of danger of Infection , and that Jezabels Doctrine will leaven and seduce the Land , &c. Truth . I will not here repeate what in other parts of this booke I have presented touching that Point of Infection . At present , I answer ; First , It is to me most improbable , that ( except the Body of the Nation face about from Protestanisme to Poperie ) ( as in Queene Maries dayes ) that the number of Protestants turning Papists , will be great in a Protestant Nation , especially if such securitie be taken , as was above-mentioned , and otherwise , as the State shall order , &c. together with such publick notes and markes ( before mentioned ) on the People of that Way , because of their former practices . Secondly , Yea , why should not rather the glorious Beames of the Sunne of Righteousnesse in the free Conferrings , Disputings and Preachings of the Gospel of Truth , be more hopefully like to expell those Mists and Fogs out of the minds of Men , and that Papists , Jewes , Turkes , Pagans , be brought home , not onely into the common roade and way of Protestanisme , but to the grace of true Repentance and Life in Christ . I say , why not this more likely , by farre , then that the mists and fogs of Poperie should over cloud and conquer that most glorious Light. Peace . 'T is true , the holy Historie tells us of one Sampson laying heapes upon heapes of the proudest Philistims ; of one David , and of his Worthies , encountring with and slaying their stoutest Gyant● and Champions , yet it is feared such is the depraved nature of all mankinde ( and not of the English onely ) that like a corrupted full Body , it sooner sucks in a poysoned breath of Infection , then the purest Ayre of Truth , &c. Truth . Grant this , I answer therefore ( thirdly ) If any of many conscientiously turne Papists . I alledge the Experience of a holy , wise , and learned man , experienced in our owne and other States affaires , who affirmes that he knew but few Papists increase , where much Libertie to Papists was granted , yea fewer then where they were restrained : Yet further , that in his Conscience and Judgement he believed and observed that such Persons as conscientiously turned Papists , ( as believing Poperie the truer way to Heaven and Salvation ) I say , such Persons were ordinarily more conscionable , loving , and peaceable in their dealings , and neerer to Heaven then thousands that follow a bare common trade and roade and name of Protestant Religion , and yet live without all Life of Conscience and Devotion to God , and consequently with as little love and faithfulnesse unto Men. Peace . But now to proceed ; a third Speech of King James was , [ Persecution is the note of a false Church , the wicked are Besiegers , the Faithfull are besieged , upon Revel . 20. ] Mr Cotton here grants , that it is indeed a Note of a false Church , but not a certaine One ; for , sayth he , which of all the Prophets did not the Church of the Old Testament persecute ? Truth . Mr Cotton granting persecution to be a degree of Falsehood and Apostacie , as he doth in his following words , he must also grant , that where such a Doctrine and practice prevailes , and the Church growes obstinate after all the Lords meanes used to reclaime , such a Church will proceede to further degrees , untill the whole be leavened with Falshood and Apostacie , and the Lord divorceth her , and casts her out of his Heart and Sight ; as he dealt with Israel and Judah : And it will be found no false , but a dutifull part of a faithfull childe to abhorre the whoredomes of such an one , though his own Mother , who for her obstinacie in whoredomes is justly put away by his heavenly Father , but of that ( the Lord assisting ) more in its place . Peace . Further , Whereas it was said , that Mr Cotton had passed by King Stephen of Poland his Speech , to wit , the true Difference between the Civill and Spirituall Government , Mr Cotton answers , that it is true , that the Magistrate cannot command their Soules , nor binde their Consciences , nor punish their Spirits : All that he can doe is to punish the Bodies of Men for destroying or disturbing Religion . Truth . It is true , the Lord alone reacheth the Soules or Spirits of Men , but he doth it two wayes . First , Immediately stirring up the Spirits of the Prophets , by Visions , Dreames , &c. Secondly , By instituted Meanes and Ordinances : of which is the Question : Now Stephen King of Poland professed that he was King of bodies , and not of Consciences : It being most true , that the Lord Jesus hath appointed spirituall Rulers and Governours , to binde and loose Soules and Consciences , to wound and kill , Comfort and save alive the Spirits and Consciences of Men. This power Christ Jesus committed to his true Messengers ; but oh , how many are there that pretend to this Apostleship or Ministrie , who yet have sold away this spirituall Power to the Earthly or worldly powers , upon an ( implyed secret ) Condition or Proviso , to receive a broken Reed an Arme of Flesh , ( in stead of the Everlasting Armes of Mercy , ) to protect them . Peace . With your leave ( Deare Truth ) let me adde a second : If the Magistrate ( as Mr Cotton sayth ) punish the body for a spirituall offence , why doth he not punish by a spirituall power as a spirituall Officer , with a spirituall Censure and punishment ? Truth . Mr Cotton will tell us that the bodies of the Israelites were punished for spirituall offences : And we may againe truely affirme , that the very cutting off by the materiall Sword out of the typicall Land of Canaan , was in the type , a spirituall punishment . Peace . Mr Cotton is not ignorant of this , and hath often taught of these Types from Passages on Genesis and other bookes of Moses , &c. Truth . The Father of Lights graciously be pleased to set home the light he hath vouchsafed him , & fix and imprint the beames thereof in his heart and affections also . Peace . This Argument ( of punishing the body for the soules good ) I remember was feelingly resented by an honourable Gentleman in the parliament against the Bishops , urging how contrary unto Christ Jesus those Prelates were ; for Christ Jesus did make way for his working upon Mens soules , by shewing kindnesse to their bodies , &c. but Prelates contrarily , &c. Truth . All the Angells ' of God will one day witnesse , that Christ Jesus was never Captain to Pope , nor Prelate , Presbyter , no nor Independent , Emperour nor King , Parliament , nor Generall Court , who punish and afflict , persecute and torture the bodies of Men under pretence of a spirituall and religious medicine . Peace . Yea , but sayth Mr Cotton , Religion is disturbed and destroyed , what shall be done ? Truth . Religion is disturbed and destroyed two wayes . First , When the Professors or Assemblies thereof are persecuted , that is hunted and driven up and downe out of the world : Against such Destroyers or Disturbers ( being Tyrants and Oppressours , ) the Civill Sword ought to be drawen . Peace . The drawing of the Sword of Justice against such Tyrants , I believe hath prevailed in Heaven , for the Parliaments successes and prosperitie : The turning from the violence that was in the hands of those Men of Bloud the Bishops , ( as in the Men of Ninivies case ) hath laid the long and violent storme of Fire and Bloud , &c. Truth . Yea let the most renowned Parliament of England , and all England know , that when they cease to listen to Daniells counsell to Belshazzar , to wit , to shew Mercy to the poore , ( even the poorest and most afflicted in the World ) the Consciences of Men , then is their Parliamentarie Glory and Tranquillitie ecclipsed : Till then I confidently believe , their Government ( which hath now so many yeares with so many Wonders continued ) shall not be numbred , nor another fatall change surprize them . But now ( 2 ) the Disturbance or Destruction of Religion is spirituall , by false Teachers , false Prophets , by spirituall Rebells and Traytors against the Worship and Kingdome of Christ Jesus : Against which Disturbers or Destroyers , if Christ Jesus have not provided sufficient spirituall Defence , let Moses ( his ancient Type , ) be said to exceede him in Faithfulnesse , David in holy zeale and affection to the house of God , and Solomon in wisdome and heavenly prudence , in ordering the Affaires of the holy Worship of God. Peace . But further , whereas it was said , that to confound these ( to wit , a Civill and Spirituall Government ) was Babell and Jewish : Mr Cotton replyes , That is Babell to tollerate and advance Idolatrie . 2. ( Sayth he ) though Christ hath abolished a Nationall Church-State , which Moses set up in the Land of Canaan , yet Christ never abolished a Nationall Civill State , nor the Judiciall Lawes of Moses , which were of Morall Equitie , and therefore ( sayth he ) If the true Christs bloud goe for the planting of the Church , let the false Christs goe for supplanting it . Truth . I answer ; Babell was infamous for Pride , for Confusion or Disorder , for Idolatrie , for Tyrannie : Now let all persecuting Cities and Kingdomes be examined and see if they have been cleare from any of these : and especially from Babells confusion and disorder , from monstrous mingling of Spirituall and Civill , the Devills Worship with Gods vessells : It was no Confusion in the Nationall Church of Israel for the Power of that Nation , in the hands of Kings and Civill Rulers , to purge that Nationall Church by Nationall force of weapons and Death : But since Mr Cotton acknowledgeth that Christ hath abolished that Nationall Church , and established Congregationall Churches , ( in some of which possibly may be no Civill Magistrate fearing God , for few wise or noble are called , and consequently few godly or Christian Magistrates professing Christ Jesus ▪ ) What is this but Babell or a Babylonish mixture of the Old and New Testament , Nationall and Congregationall Churches power and practices together ? Peace . 2. What if Christ Jesus have not abolished a Nationall Church State , it is sufficient that he hath abolished a Nationall Church . And if so , then in Church matters those Nationall Judicialls , and the use of those Nationall Weapons and Punishments , in attending upon such a Nationall Church : Yea what colour of Morall Equitie is there that all the Nations of the World ( most of which never heard of Christ ) should be ruled by such Lawes and Punishments as were peculiarly and miraculously given and appointed to one selected and culd out Nation , conceived , borne , and brought up ( as I may so speake ) from first to last , by extraordinarie , and miraculous dispensation ? Peace . There may be ( sayth Mr Cotton ) difference between the Nations professing Christianitie , and other Nations . Truth . There is indeed great Difference : There are two sorts of Nations or Peoples of the World , which shall be Fewell for the devouring flames of the Lord Jesus , 2 Thess . 1. First , such as know not Christ Jesus , of which sort the greatest part of the Nations of the World ( beyond all colour of comparison ) consist . 2. Such as have heard a sound , and make some profession of the Name of Christ Jesus , and yet obey him not as Lord and King , &c. Now it is true at the Tribunall of this dreadfull Judge , Tyre and Sidon , Sodome and Gomorra , shall finde an easier doome , then shall Bethsaida , Chorazin , Capernaum , Jerusalem , &c. And Mr Cotton need not feare the escaping of a false Christ , when all Nations professing Christianitie ( Papist or Protestant ▪ ) ( if yet found disobedient to the true Christ ) shall passe under a more fierie Sentence then all Mahumetane and Pagan Countries . Peace . Mr Cotton will not stick to subscribe to this ; But , the false Christs bloud ( sayth he ) ought now , to be spilt . Truth . Since there are so many false Christs ( as the true Christ Prophesied ) Mr Cotton must unavoydably name and detect and convict those false Christs , Popish and Protestant , &c. upon whom he passeth such a present Sentence . He must also direct the way how the true Christ may shed the bloud of the false Christs . When Mr Cotton hath done this faithfully and impartially ( according to his Conscience and present Judgement ) what Reader will not at first view see rising up from such Premises these foure Conclusions ? First , Amongst so many Christs extant ( that is visible Christs Head and Body ) in the Christian Antichristian World , there can but One Christ be found to be true . Secondly , That Christ which Mr Cotton professeth ( according to his Conscience ) will be He. Thirdly , All such Christs as are extant , beside Mr Cottons , Head and Body , ought impartially to be put to Death , as false , counterfeit , blasphemous , &c. Fourthly , Such as embrace his Christ , that is , be of his Church and Conscience , are bound ( if they once get power in their hands ) to pursue with fire and sword , and to shed the bloud of all the false Christs , that is , the severall sorts of false or Antichristian Worshippers . Peace . Oh how wise and Righteous is the Lord , in letting loose the Wolfe and Lyon ( persecutors and Hunters ) upon his Sheepe and People , that by their owne painfull sence of such bloudie violence and crueltie , he may graciously purge out the Malignant venemous Humours of such fowle Antichristian and bloudie Doctrines ? But to the next , the King of Bohemia his saying . Whereas it was said that in this Kings Speech Mr Cotton had passed by that Foundation in Grace and Nature , to wit , that Conscience ought not to be violated or forced , and that such forcing is no other then a Spirituall Rape . Mr Cotton replyes , It was not passed by , but prevented in stating the Question , where it was said , It is not lawfull to Censure any , no not for Errour in Fundamentall Points of Doctrine or Worship , till the Conscience of the offendour be first convinced ( out of the Word of God ) of the dangerous Errour of his way , and then if he will persist , it is not out of Conscience , but against his Conscience , as the Apostle sayth , ( Tit. 3. 11. ) and so he is not persecuted for cause of Conscience , but for sinning against his Conscience . 1. Truth . I answer , the forcing of a Woman , that is , the violent Acting of uneleannesse upon her bodie against her will , we count a Rape : By Proportion that is a Spirituall or Soule-rape , which is a forcing of the Conscience of any Person , to Acts of Worship , which the Scripture entitles by the name of the Marriage bed , Cant. 1. This forcing of Conscience was in an high measure the branded sinne of that great typicall Machiavel Jeroboam , who made Israel to Worship before the Golden Calves : And this is the abominable practice of the Second Beast , who compells all to take the Marke of the first Beast , and this is the sinne of ( the mysticall Ammon ) the Princes of Europe , and of the Antichristian World , those mysticall effeminate Ahabs , who give their power to the Beast , themselves ( together with that Man of Sinne and Filthinesse ( the Pope ) Practicing most odious spirituall uncleannesse upon the Consciences of the Nations of the Earth . 2. Peace . Deare Truth , who knowes not whose voyce and Song this is , but that , of all the bloudie Bonners , Gardiners , and most devouring persecutours that ever have or shall legally in way and pretence of Justice , persecute . [ You pretend Conscience that you dare not come to Church because of Conscience , that so to sweare , submit , subscribe , or conforme , is against your Conscience , that you are persecuted for your Conscience , and forced against your Conscience . Truth . Indeed , what is this before the flaming eyes of Christ ; but as ( Amnon-like in the type ) some lustfull Ravisher deales with a beautifull Woman , first●using all subtle Arguments and gentle perswasions , to allure unto their spirituall Lust and Filthinesse , and where the Conscience freely cannot yeeld to such Lust and Folly ( as Tamar said to Amnon ) then a forcing it by Penalties , Penall Lawes and Statutes ? Yea , what is this but more filthy and abominable then is commonly practiced against ravished Women , to wit , a perswading a Conscience that it is obstinate , obstinate against its knowledge , that a man might lawfully have yeelded , that he is convinced of the lawfulnesse of the Act , and therefore may justly be punished for repelling such Arguments , and resisting such perswasions against the Conviction of his owne Conscience . 3. Peace . It is a common Question , made by most , who shall be Judge of this Convicted Conscience ; shall the lustfull Ravisher ( the Persecutor ) be Judge ? Will the burning Rage of his Spirituall Filthinesse and Antichristian Beastialitie cause no shaking of the scales of Justice ? And will Mr Cotton indeed ( except he suspend them ) have all the Civill Magistrates , or Civill States , or Generall Assemblies , or Courts of People in the World ( according to their severall Constitutions ) sit Judges o're Conscience , to wit , when the poore ravished Consciences of Men are convinced . Truth . What is this , but ( in truth ) to submit the Soules and Consciences of the Saints ( yea the Conscience of the Lord Jesus in them , ) unto the World that lyes in wickednesse ( and to the Devill in it ) out of which God hath chosen ; but few , that are wise , or that are Great , Rich , or Noble . 4. And to end this Passage , what is this , but to destroy that distinction of a true and false Conscience , which the holy Spirit expressely maketh , relling ( 2 Thessal : 2. ) of Antichristians that make Conscience of Lyes , believing them conscientiously for Truths . What is it now to force a Papist to Church , but a Rape , a Soule-Rape ? he comes to Church , that is , comes to that Worship , which his Conscience tells him is false , and this to save his Estate , Credit , &c. What is this in a Papist , but a yeelding unwillingly to be forced and ravished ? Take an instance of holy Cranmer , and many other faithfull Witnesses of the truth of Jesus , who being forced or ravished by terrour of Death , subscribed , abjured , went to Masse , but yet against their Wills and Consciences . In both these Instances of Papist and Protestant , Mr Cotton must confesse a Soule-Ravishment ; for , th● Conscience of a Papist is not convinced that it is his Dutie to worship God by the English common Prayer-Booke , or Directorie , &c. And the Consciences of many are not convinced but that it is their sinne to come at either the Papists or common Protestants Worship . So both Papist and Protestant are forced and ravished by force of Armes , ( as a Woman by a Lustfull Ravisher ) against their Soules and Consciences . Peace . Againe , in that King of Bohemia's Speech Mr Cotton passed by that most true and lamentable experience of all Ages , to wit , that persecution , for cause of Conscience , hath ever proved pernicious , and hath been the cause of great Alterations and changes in States and Kingdomes . To this Mr Cotton replyes , No experience in any Age did ever prove it pernicious to punish Seducing Apostates , after due Conviction of the Errour of their way : And he asks , wherein did the burning of Servetus prove pernicious to Geneva , or the just Execution of many Popish Priests to Queene Elizabeth , or the English State ? Truth . I answer , though no Historie did expresse what horrible and pernicious mischiefes the persecuting of the Arians and others caused in the World : yet is it lamentably sufficient to the Point , that all Ages testifie ( and I had almost said all Nations ) how pernicious this Doctrine hath been in raising the devouring flames of Fire and Sword , about Hereticks , Apostates , Idolaters , Blasphemers , &c. Peace . Later Times have rendred the observation of that King most lamentably true , in the many great Desolations , in Germany , Poland , Hungaria , Transilvania , Bohemia , France , England , Scotland , Ireland , Low Countries ( not to speake of the mighty warres between those dreafull Monarchies of the Turkes and Persians , and other Nations ) to the Flames where of although other causes have intermingled , the Matters of Heresie , Blasphemie , Idolatrie , &c. have been the chiefest sparkes and Bellowes . Truth . It is true ( as Mr Cotton sayth , ) it hath pleased the God of Heaven to spare some particular places , and to preserve wonderfully for his Name and Mercy sake , Geneva , England , &c. &c. When they have been besieged and invaded : Yet Mr Cotton confesseth , that Queene Elizabeth by that course had like to have fired the Christian World in Combustion , which though it pleased God to prevent , yet later times have shewen how pernicious this Doctrine hath proved unto England , Scotland , Ireland , &c. in the slaughter of so many hundreth thousand Papists and Protestants , upon the very point ( principally ) of Heresie , Idolatrie , &c. Peace . To end this Chapter : To that observation that Persecution for cause of Conscience was practiced most in England , and such places where Poperie reignes , implying that such practices proceed from the great Whore , and her Daughters : Mr Cotton replyes , it is no marvaile he passed by this observation in the Kings speech , for it was not the Speech of the King , but of the Prisoner , and it was not the persecuting of Antichristians , but of Nicknamed Puritans , and of them too without Conviction of the Errour of their way : He addeth that he could never see Warrant to call that Church an Whore , that worshipped the true God onely in the name of Jesus , and depended on him alone for Righteousnesse and Salvation , and that it is ( at least ) a base part of a childe to call his Mother whore , who bred him and bred him to know no other Father , but her lawfull Husband the Lord Jesus Christ Truth . Whether the Observation was the Kings , or the Prisoners , yet it was passed by : And if those Puritants or Protestants persecuted , were not convinced , Himselfe ( as he here sayth ) never saw Warrant , that is , was convinced , for to call such a Church as he here describeth , an Whore , yet not a few of his opposites will say , and that aloud , that He and they were or might have been convinced , what ever He or they themselves thought . The truth is , the carnall Sword is commonly the Judge of the conviction or obstinacie of all supposed Hereticks . Hence the faithfull Witnesses of Christ , Cranmer , Ridley , Latimer , had not a word to say in the Disputations at Oxford : Hence the Non-conformists were cryed out as obstinate Men , abundantly convinced by the Writings of Whitgift and others : And so in the Conference before King James at Hampton Court , &c. But concerning the Church of England , whether a daughter or no of the Great Whore of Rome , It is not here seasonable to repeate what the Witnesses of Christ to Bonds , Banishments , and Death ( whom Mr Cotton here calls the rigid Seperation ) have alledged in this case . I thinke it here sufficient to say two things . First , Mr Cotton himselfe is thought to believe that it is not a profession of words containing many fundamentall Doctrines that makes a people a true Church , who professing to know God , yet in workes deny him ; notwithstanding that amongst them by Gods gracious Dispensation much good may be wrought by many . 2. Mr Cotton himselfe will not say that ever Christ Jesus was married to a Nationall Church ▪ which all men know the Church of England ever was , and Mr Cotton elsewhere acknowledgeth ( as Nationall ) to be none of Christs , but onely Churches Congregationall . Exam : of Chap. 60. Concerning the Romane Emperours , which did or did not persecute . Peace . VVHereas it was answered , that Godly Persons ( as some Godly Emperours ) might doe evill , to wit , in persecuting : And ungodly Emperours in not persecuting , might doe well , &c. Mr Cotton replyes , This begs the Question , to say that Kings alledged by the Prisoner did that which was good , but Kings alledged by Mr Cotton ( though better persons ) did that which was Evill . Truth . I think Mr Cotton mistakes the poore Prisoner if he conceives him to have argued from the Number , or ( by way of comparison ) the Qualitie or Goodnesse of the Kings . I am sure he mistaketh the Discusser , who argues neither from their Persons , nor Number , nor Practices , but from the waight of their Speeches , qualified onely with the consideration of their State : Their Speeches Mr Cotton passed by , but now hath waighed , though not so fully as it may please God to cause Himselfe , or others to doe hereafter . Peace . I conceive it to be a further mistake , to thinke the Discusser accounted the Persons alledged by Mr Cotton better Persons then those alledged by the Prisoner . Truth . The Discusser compared them not , but desired that their Speeches and Arguments might have their just and due waight , and then I believe it will be found , not a begging , but a winning of the Question , even from the Testimonie of some Kings themselves . Chap. 61. replying to Chap. 64. Examined . Peace . IN this Chapter God is pleased to leave Mr Cotton to fall into two Evills , then which ( ordinarily ) greater cannot be among the sonnes of Men : I speake not of the Aggravations of malice and obstinacie , which I hope the most gracious Lord will keepe him from , but of the sinnes themselves in themselves : The One is monstrous Blasphemie and abominable profanation of the most holy Name of his most High and holy Maker , &c. The second extreamest Crueltie and Tyrannie against Men his fellow Creatures . For the first , after a new refined fashion and dress , he projects how to turne this whole Dunghill of the corrupt and rotten World , into a most sweet and fragrant Garden of the Church , or Dove of Christ . For the second , he contents not Himselfe with the Severitie and Crueltie of former times exercised by the Emperours professing the Name of Christ , against such , whom they reputed Hereticks , but blames them for applying too favourable and gentle Medicines of Exile and Banishment , and in plaine tearmes he sayth , It had been better they had put them to death . Truth . Your observation ( sweet Peace ) is full of pietie and Mercy : It is most true , that a private opinion , or an Act of Antichristianisme and Idolatrie , like a dead flie , may cause a sweet pot of Christian Oyntment , to yeeld a stincking savour , but such a Doctrine , of such a generall Nature and extent , as reaches to all men , to all the World ( in my apprehension ) should cause Men to feare and tremble at such Rocks , against which such Gallant vessells may strike , and split , if the most holy and jealous God , be pleased a little to withdraw his holy hand from the steering of them . Peace . Let me ( Deare Truth ) summe up the Heads , to which I shall request your Consideration . It is true ( sayth Mr Cotton : ) when God advanced Constantine and other Christian Emperours to sit on the Throne , the Church soone became a Wildernesse , and he also seemeth to consent that the unknowing zeale of Constantine and other good Emperours did more hurt to Christianitie , then the raging fury of bloudie Neroes : But withall he addeth that their unknowing zeale did not lye in punishing notorious Hereticks , Seducers , &c. And he sayth , that the Church never had hurt by such punishments . He affirmeth that it is no Sollecisme in Religion for the whole World to become Christian : that the World became Antichristian by the tolleration of Princes , and their advancing of Church affaires , together with the unwatchfullnesse of such being advanced : that if the World had renounced Paganisme , and professed Christ to be the Sonne of God , but yet had been kept from the Fellowship of the Church till they had approved their profession by a sincere conversation , it had been no Sollecisme , &c. Further , He sayth , the Christian Emperours did permit Hereticks ; to live in the field of the World , that they seldome or never put them to Death for hereticall pravitie ( though it had been better ( sayth he ) they had so done with some of them , but onely expelled them from populous Cities and Countries , where the Gangrene might spread , &c. Truth . You have well summd up ( Sweet Peace ) I shall briefly touch these Heads , with Gods assistance ; and first concerning the zeale of the Romane Emperours . It is confest by Mr Cotton , that upon the good Emperours coming to the Throne , the Church soone became a Wildernesse , and that was a greater hurt and mischiefe then ever befell the Saints and Churches under the fierie persecution of the most bloudie Neroes ; surely such zeale that brought forth such fruit to Christianitie might seeme justly to be suspected not to be kindled from Heaven , but from Men. 2. It seemes not reasonable to the weakest understanding , nor suitable to the wisdome and constant care and love of Christ Jesus to his Wife and Spouse in his absence , that the Romane Emperours should be such Godly Persons , and that also neither by Christ Jesus nor his Apostles or Messengers the least word should be directed to them , when , as yet , they were extant , in Christs and his Messengers times ; and ( by the bloudie Tenent ) must be supposed invested with so high a calling too , so high a worke and dutie , as higher is not to be performed in the whole World ( and that Ex Officio ) to wit , the Establishing , Governing , Reforming , &c. the Church , the Spouse , and Kingdome of Christ Jesus . Peace . 2. The Church and Servants of Christ had great hurt ( notwithstanding Mr Cottons contrary beliefe ) by the Emperours persecuting , of whom they judged hereticall , partly in that the Arrians were hardned by their sufferings , and Arrianisme increased by the sufferings of the professours of it ; as also that the Christians were more severely persecuted ( as hath often also come to passe ( in the Interchanges between the Papist and the Protestant ) when the Arrians came to weare the Sword , and the Orthodox Christians were under Hatches . Truth . 3. But that the whole World that wonders after and worshippeth the Beast , should yet possibly be of the small Number , that follow the Lambe , and stand opposite to the Beast , on Mount Zion : That the World upon whom the vialls of plagues and vengeance are to be powred according to the infallible Prophecies ( not to speak of the World from other Scriptures ) that this whole World ( I say ) should be brought into such an Onenes with Christ Jesus , seemes so crosse to the fundamentall Enmitie between Christs Seede and the Serpents , to the priviledges of the Saints , to the puritie of Christ , to the streame of Scripture , and in particular to the sweete last Will and Testament of the Lord Jesus , and the nature of his particular Flocks , &c. That I cannot wonder sufficiently , how any man professing but a small Knowledge of the Mysteries and Kingdome of Christ Jesus , should be so vailed , so obscured , so to write of the state of Christs Church and the World , as Mr Cotton doth ? Peace . Christ Jesus ( Blessed Truth ) gave not thankes to his most holy , most wise Father in vaine , for hiding from Wise and Prudent , and opening to Babes and Sucklings . Truth . 4. But further , Such a Conversion of People from Idolatrie to Christianitie , as fits them to be professours of the Sonne of God , but yet not fits them for the Fellowship of Christians in Church State , I finde not in the Testament of Christ Jesus . Surely the Conversion of the Thessalonians was not such , 2 Thess . 1. Who turned not onely from Idolls ; but to serve the living and true God , which service of God in Christ no Soule uprightly in love with Christ Jesus , but ( in its measure ) longs after , as vehemently and cordially as ever chast Spouse after her dearest earthly Husbands presence and Enjoyment , Cant. 1. & 3. & 5. Peace . Gods Spirit ( in John ) describes one Difference , &c. between the true Spirit and Professours , and the f●●se , to wit , that such as acknowledge ( that is truely as I conceive ) Christ Jesus to become in the flesh , are borne of God. Truth . Yea therefore consequently such a Spirit cannot be of Jesus , that makes such a profession of Christ Jesus as the Devills themselves may make , and ( even for want of Regeneration and Personall Grace , ) the professours are not fit for the Fellowship of the true Christian Worship , and Worshippers . 5. But lastly , if Mr Cotton , or any of his bloudie Judgement woare the Imperiall Crowne of the Worlds Majestie , what slaughters shall we imagine the World should heare and feele ? Whether would such fierie zeale transport Men ? Yea what an Earthly Dunghill Religion and Worship should the most High God be served with , fit onely for the Dunghill Gods and Goddesses , whom all Asi● ( as the Towne-clarke speakes ) and the World worshippeth . Peace . If the Report of Mr Cottons interpreting that Scripture of Serving God with all our Might , &c. be true , to wit , of employing our Civill Armes and Forces to the utmost , and that against other Peoples professing Idolatrie and Antichristianisme : His Conscience ( as I conceive ) must needs force on and presse after , an universall Conquest of all Consciences , and under that ( like those bloudie Spaniards , Turkes and Popes ) lay under that faire cloake , the Rule and Dominion over all the Nations of the Earth . Truth . But may not Mr Cotton better listen to the voyce of the Lord Jesus , saying to him and such of his bloudie Tenent , You know not of what Spirit you are of : Were the Emperours too favourable ( as Mr Cotton sayth ) in but Banishing ? How keene a Sword would Mr Cotton draw against so many Millions of Gangreene Soules throughout the Turkish and the Popish World ? Peace . Oh , how farre different would Mr Cottons Sword be from the Sword of the Spirit of God , proceeding from the Mouth of Christ Jesus , yet sharpe enough with two edges , piercing between Soule and Spirit , &c. Truth . Yea how farre different from the Meeke Spirit of the Lambe of God , who came not to destroy Mens lives , but to save them , yea how different from the former make and noted gentle Temper of Mr Cottons own Spirit , now over-heat and enflamed by his unmercifull and bloudie Tenent ? Exam : of Chap. 62. replying to Chap. 65. Peace . VVHen Mr Cotton was justly observed to use the Language of Lyon-like persecution in these words , [ More and greater Princes then these you mention have not tollerated Hereticks and Schismaticks , notwithstanding their pretence of Conscience , and their arrogating the Crowne of Martyrdome to their suffrings ] He defendeth such Language by the Scripture Freedome in such Tearmes against Sinners , which sayth he , the Discusser acknowledgeth . Truth . In holy Scripture are many Expressions full of Holinesse , Gravitie , Love , Meeknesse , &c. which yet are wrested by us poore Men to unholy and unchristian Ends and purposes . How many wofully pervert many grave and heavenly Passages and Expressions of holy Scripture to base and filthy Jeasting ? How many from some sharp Expressions of Christ Jesus and Paul ( in cases ) take licence to raile and call Men all to naught , in Wrath , Revenge , and Passion ? And how many out of pride and false zeale trampling upon the Heads and Consciences of all Men , are ready ( not in an holy Meeke and Christian way but ) in a Pharisaicall , Bishop-like and Pope-like way , to roare and thunder out against Gods meekest Servants the odious tearmes of Hereticks , Schismaticks , Blasphemers , Seducers , &c. Which tearmes though used in holy Scripture , yet never in such a way , as commonly and constantly the bloudie and persecuting expresse themselves in . Peace . But what or whom meanes Mr Cotton in this passage , what Language have they learned , who in point of worship have left Zion , but not the Gates and Suburbes of Babylon , for they set up Bull-warkes of Impunitie to secure them . Truth . Surely Mr Cotton knowes that none that plead against the Civill Power and Weapons in Spirituall Matters , but they also maintaine , that , there ought to be in vigorous use the Spirituall and two edged Sword that comes forth of Christs Mouth ( not for the Impunitie but ) for the Ruine and Destruction of all Babells ●ra●s and Abominations . Peace . Mr Cotton spends many lines , and quotes Austin to prove , that Julians End of tollerating Heresie to grow , was to choake Christianitie . Truth . What ever were Julians End , yet I deny that Tolleration of the weedes of Heresie and blasphemous Religion ( Paganish , Turkish , Jewish , Popish ) in the field of the Civill State and World , hath power to choake the vitalls of Christianitie in the Garden or Bodie the Church of Christ Jesus . And concerning Infection , It is to be observed that when the holy Scripture speakes by the Similitudes of Leaven , Gangrene , or Poysonfull weedes , of Wolves , or scabbed sheepe , &c. it is commonly with respect to such Evills got in among the Saints and Churches , the Flocks and Gardens of Christ , where such Leaven , weedes , &c. tollerated may spread and infect : But what is this to the Lyons , Beares , or Wolves , not to be suffered in the Wildernesse , or Swine , or Dogs , in the common high wayes ; or weedes in the Common or Forest , which all may be , and yet the Garden , Body , and Flock of Christ be pure and safe from such Infection . Peace . One passage more is very Considerable . In former Discourse about the Tares Mr Cotton was large in proving the permission of weedes , even in the Church of Christ , and that untill Christs Comming , and that after they be discovered to be Hypocrites . Truth . O what a Distance is between that Doctrine and this here ? There the Tares must not be touched in the Garden of the Church , here they must not be suffred abroad in the field of the World , for feare of choaking the good plants in the Garden of Christ . Who can finde out how these Doctrines suit with Godlinesse , with Reason , or Themselves ? Peace . But now you speake of suiting : It is ( sayth Mr Cotton ) ( for a close ) a plaine Contradiction of the Discussers former Speech to say , that persecuting of others was a meanes of choaking Christianitie , whereas he had said , that Constantines unknowing zeale did more hurt to Christs Kingdome , then the raging furie of the most bloudie Neroes . Truth . Let the words be well weighed , and no such Affirmation will be found : The words are , [ It was not when Christians lodged in cold Prisons , but in Down● Beds of Ease , and persecuted others . ] The Discusser made not persecution to be a meanes of choaking Christianitie , but attributes the Losse of Christians Life and Love , to those Beds of their abused Sweete prosperitie . 2. If he had made persecution a meanes to choake Christianitie , it had been the persecution of Christians among Themselves , and not the persecution of bloudie Neroes : Which yet if it had been so , it might yet be no Contradiction , for Neroes persecution might doe hurt , although Constantines unknowing zeale might doe much more . Exam : of Chap. 63. replying to Chap. 66. Peace . MAster Cotton here being understood to smile on Q : Elizabeth for persecuting the Papists , and to ●●●wne on K : James for persecuting the ( so named ) Puritans , he denies neither , but insists onely upon the Number , that as many and as great Princes are against Tolleration as for it , and in particular Q : Elizabeth and K : James . Truth . I say ( as before ) I should never use an Argument from the Number of Princes ( no more then from the Number of any other men ) for any truth of Christ Jesus : Who as he was not pleased himselfe to be borne of the sons of Nobles , so hath he not chosen many Nobles and Wise men of this World to be borne of him : Yet 2. If that be his Argument , he hath not satisfied , in naming these two , for more were named by the Prisoner , and besides one of those Witnesses , K : James abundantly declared himselfe , not onely against persecuting of Papists , but against all persecution in generall , what ever otherwise or afterwards his practices were against some Persons , as Mr Cotton too truely alledgeth . Truth . In the next Passage the Discusser having objected that both Q : Elizabeth and K : James did persecute according to their Consciences , and arguing why should the one ( namely ) K : James be more blamed for persecuting according to his Conscience , then Q : Elizabeth for persecuting according to hers : Mr Cotton distinguisheth of Consciences : The Queenes sayth he , was rightly informed , but the Kings was not . When it was replyed , that either K : James , and such Princes whose Consciences ( according to Mr Cottons Conscience ) are ill informed , must act according to their Consciences , or else they want the Qualification and Fitnes for such places : Mr Cotton answers two Things . First , that such Qualifications are not Essentiall , but Integrall . Secondly , That such Princes must forbeare all Civill Censures in matters of Religion untill they be better informed . Truth . It is most true as Mr Cotton sayth , if we speake of the right of Succession , a childe may be a Lawfull King ( as K. James himselfe was being but a yeare old ) But if we speake of the Qualifications of the minde , by which a King is enabled to rule his State ( as is supposed Ecclesiasticall and Civill , and to judge under Christ Jesus in all Causes Ecclesiasticall as well as Civill : Surely , he that knowes not which is the true Church , true Ministrie , true Ordinances ; yea and persecutes the true Church , Ministrie , and Worship , what ever his Qualifications be for the Government of the Civill State , yet can it never be made good that he is furnished with any Essentiall Qualification for the Spirituall Administration , any more then He that undertakes to be a Guide , and yet is blinde , and never set foote in the way , and knowes not the true from the false : Or to be a Captaine Generall , yea or but a Shepheard , &c. 2. Beside , Christ Jesus never calld any person to any Employment of his , to any Worke , whom he inables not in a Measure proportionably , &c. Peace . In such cases ( sayth Mr Cotton ) Princes are called to suspend and forbeare all Execution of Civill Censures in the matters of Religion , till they be better informed , least they doe persecute the Son of God in stead of the Son of Perdition . Truth . I answer : First , Then Mr Cotton hath cut off K : James from acting , though so long esteemed and sworne Supreame in all Causes Ecclesiasticall . Secondly , I aske , how many shall forbeare , and how long , for evident then it is that most ( beyond all comparison ) of all the Princes and Magistrates in the World , must not meddle with this pretended chiefe part of their Dutie and Office , and that ( if they convert not ) for the whole Course and Race of their Life : In particular , that no Pagan Magistrate ( of all the ten thousands in the World , no Persian , Turkish , Popish , nor Protestant ( if Prelaticall or Presbyterian , ) ought to exercise any of this High and Glorious Power , but onely such Princes and Magistrates as are of Mr Cottons Conscience ; for otherwise what Prince in the world more learned King in his time then King James , yet was not he of Mr Cottons Conscience . Peace . Deare Truth : The fall of this partialitie is so apparant , and withall so fowle , that I thinke it impossible , but ere long it must needs be condemned by Men on Earth , as doubtless it is abhord by the most holy and impartiall God , and his holy Angells in Heaven : Upon this occasion I call to minde that famous Act of the so greatly renowned Constantine , who in his first wearing of the Diademe , put forth ( his Colleauge Licinius concurring also ) a famous and most solemne Charter and Edict , that no man throughout the whole Empire should be constraind in his Religion . Truth . Mr Cotton ( according to his proviso of suspension ) must doubtles applaud Constantine for this his Forbearance untill he were better informed , whereas afterward his Edicts against Arrius and Arrianisme , testifie his practice to the contrary . But he that shall reade seriously in Gods presence that first Edict of Constantine and Licinius , will there finde Constantine to use such Arguments , as might for ever have caused him to have forbore persecution , to have still suspended , to have gratified the Subjects of all his Empire with Libertie and Freedome in the Point of Worship and Religion . But I will End this Passage with this Querie ; If Christ Jesus have left such Power with the Civill Rulers of the World , Kingdomes , and Countries , of or for the Establishing , Governing , and Reforming his Church , what is become of his Care and Love , Wisdome and Faithfulnesse , since in all Ages ( since he left the Earth ) for the generall , beyond all exception , he hath left her destitute of such qualified Princes and Governours , and in the Course of his Providence furnished her with such , whom he knew would be , and all men finde as fit , as Wolves to protect and feede his Sheepe and People . Exam : of Chap. 64. replying to Chap. 67. Peace . VVHen it was questioned , what good to the Soules or Bodies of their Subjects did those Princes bring in persecuting ! Mr Cotton produceth a good ●i●●fold that is brought to Princes and Subjects by the due punishment of Apostates , Seducers , Idolaters , and Blasphemers . Truth . Let all that feare God and Mr Cotton himselfe be perswaded to observe , whether under this faire cloake of punishing these and these spirituall sinners , he maintaine not strongly ( what elsewhere he denies ) to wit , Persecution for cause of Conscience . But we know the Evasion . It is not for Apostatizing , seducing out of Conscience , but after Conviction , against their Conscience , &c. Peace . You have before satisfied me ( besides other Passages ) with this one , that to this End of discerning the poore Hereticks sinning against his Conscience , the Civill State , the Earth , the World must necessarily Erect its Tribunall , to judge not onely Civill Things , but even the Heart and Conscience also ; but now to Mr Cottons five-fold good . First ( sayth he ) it puts away Evill from the People , by cutting off a Gangrene which would spread to further ungodlinesse , Deut. 13. 5. 2 Tim. 2. 1. 6. 7. 13. Truth . I answer , these Scriptures ( though pure and holy in their places , yet ) are here coupled together as Linsey Wollsey , contrary to the Law. Deut. 13. which concerns the typicall Nationall Church , using Nationall & temporall Weapons : The 2 Tim. 2. concernes the Particular Congregations or Churches of Christians , using onely the Sword of Gods Spirit , the Word of God , &c. Beside , Deut. 13. concerned such a People whom the Lord brought forth of Aegypt with Miracles , into Canaan , &c. Let any such People be now produced , excepting the Christian ( particular ) Churches . Why doth Mr Cotton then alledge this Scripture so frequently , and in these five Reasons brings two from hence ; This the first ; and the Third , to wit , that all the People may heare and feare , &c. which is alone made good in the Antitype or Christian Church ; according to that 1 Tim. 5. 20. Rebuke them that sinne openly , that others may learne to feare . 2. Peace . Mr Cotton mentioneth a second good , which is driving away Wolves from worrying and scattering the Sheepe of Christ . Truth . This was largely answered in discoursing the nature of mysticall or spirituall Wolves , upon that very place which he quotes , Acts 20. From whence it may evidently appeare that from the literall urging of such mysticall Scriptures , all Peoples and Nations are enforced ( and that Conscientiously ) like Wolves and Lyons to teare and devoure each other . 3. Peace . Mr Cotton addes , that Punishments are wholesome Medicines to such as are curable of such Evills , Zach. 13. 4 , 5 , 6. Truth . I answer ; All the holy Appointments of God are most powerfull ( in their severall respective seasons , and manner of Dispensations , to his owne most holy Ends and purposes , &c. The Materiall Nationall Sword in the Nationall Church of Israel before Christ : and the Spirituall Sword , in the spirituall and Christian Church since his comming to abolish those shadowes . As it was therefore in vaine to have cut off or Excommunicated spiritually in that Nationall State : So is it in vaine to use the materiall or carnall Sword in the spirituall . Wherefore ( according to this place of Zach. ) a true penitent will blesse God for the Wounds of Friends and Lovers ( faithfull and sharpe dealing ) and for Deliverance from the Kisse of deceitfull flatterie : But what is this to prove ( that which is so much denied ) to wit , Corporall Death or Wounds now to be inflicted upon false Teachers in these times of the Gospel , and that in all parts and Nations of the World. 4. Peace . The punishment , sayth Mr Cotton , executed upon false Prophets and seducing Teachers , doe bring downe Showres of Gods blessing upon the Civill State , 1 King. 18. 40 , 41. Truth . If that Nationall State of Israell , and that Nationall or Corporeall killing of so many hundreth false Prophets , and that literall drouth and literall showres of Raine and plentie were figures of no other Prophets and slaughters , drouth and showers , but literall , materiall , and corporeall , ( now since the Body and Substance Christ Jesus is come ) : What should hinder but that those Priests of Israel , and Sacrifices , and Temple , and Nationall Church should all be in force , for our Imitation , literally , the one as well as ●he other ? Peace . I cannot possibly conceive but that ( all being of the same Nature , ) the one is Typicall as well as the other , and that they must flourish and be glorious ( as Gods Ordinances , ) or vanish and disappeare ( giving place to brighter dispensations ) at the arising of Christ Jesus the Son of Righteousnesse . Truth . Hence false Apostles , false Teachers , false Prophets , are Spiritually cut off , Revel . 2. 2 Pet. 2. Gal. 4. And spirituall showres of Blessings descend upon the Israel of God ; for although corporeall Blessings of Food and Raiment and plentie , are Gods blessings , yet principally under the Gospel God blesseth his Israel , the Antitype with spirituall Blessings , Eph. 1. Houses , Lands , Fathers , Mothers , Children , &c. with persecution , Mark. 10. Peace . Me thinks ( Deare Truth ) If Christ Jesus had appointed such punishments , such executions , literall , in the Christian Church , he would also have appointed Offices and Officers suitable and proper for such Ends and purposes , such punishments , such executions . Truth . It cannot otherwise with Reason and common prudence be supposed , but that , if Christ Jesus had appointed ( which we finde not in his holy Testament ) holy and Christian Magistrates for those great decrees and sentences , wee should also have read of his holy Constables , holy Sergeants , holy Prisons , holy Stocks , holy Whipping Posts , holy Gibbets , and holy Tyburnes ; together also with holy Hangmen , the spirituall Instruments and Officers of Christ Jesus , for the Executions of his holy punishments upon Apostates , Hereticks , Blasphemers , Idolaters , Seducers , &c. 5. Peace . Gods Justice ( sayth Mr Cotton ) is honoured in the Execution of such Judgements , Revel . 16. 5 , 6. 1. Truth . I have ( to my understanding ) formerly shewed Mr Cottons mistake in his expounding of this third Violl , and have presented an Exposition more agreeable with the scope of this Prophecie . Peace . 2. God was honoured in all his Judgements which the Tyrants of the World have executed , ( the Babylonian , Persian , Grecian , Romane ) yet not by way of Law and Ordinance , but in the way of his holy providence and just permission . 3. Truth . Yea the Witnesses of Jesus , by the two-edged Sword of God in their Mouths , execute Gods Judgements , to the vindicating of Gods Glory , and their Innocencie , ( Revel . 11. ) although they used no carnall Weapon . 4. The holy Name of God is much dishonoured and prophaned , when the Inventions of Men are set up , against his holy Appointments , and when the Sword of Steele ( in spirituall cases ) is drawen in stead of the spirituall Sword , proceeding out of the Mouth of Christ Jesus in his servants Testimonie . All such worship , is but vaine or idle worship ( Mark. 7. ) and such is the carnall Sword and Executions of it . Peace . Whereas it was observed , that Mr Cotton acknowledged that Queene Elizabeth had well neere fired all Europe , by such Executions , Mr Cotton answers , God bore witnesse to his Truth in Deliverances : And when it was replyed , that Successe doth not prove causes true , Mr Cotton answers , yes ; Psal . 1. 3 , 4. Jer. 22. 15 , 16 , 17. Truth . I reply , Temporall prosperitie , successe , &c. were proper in that Temporall and Civill State , of that Nationall Church , and spirituall Blessing and prosperitie proper in the Gospel now , Ephes . 1. Peace . 2. It was answered that God had given victorie to the Papists , especially against the Waldenses ( and the Beast makes warre against the Witnesses , Revel . 11. and overcomes them , &c. ) Mr Cotton herein first observeth a Contradiction , in the words , to wit , that the Papists ever had the victorie , and yet their successe hath been various . Truth . I reply ; the words are not that the Papists had ever the Victory , but that they ever had both Victory and Dominion ; which words may be true , although that the Event were sometimes various . 2. Peace . Againe ( sayth Mr Cotton ) Queene Elizabeth ever had the Victorie against the Papists . Truth . I answer ; Many gracious Deliverances God vouchsafed to Q : Elizabeth , yet sometimes her Armies prospered not against the Papists , as in that famous Expedition of Essex , Drake and Norris ( though in a most righteous cause , ) against the Papists of Spaine and Portugall , as also against the Papists in Ireland and the Low Countries , at sometimes . 2. Grant not onely Deliverances , but Victories and Successe , Her cause ( how ever intermingled ) was civill Defence of her Kingdome , against Invation and Ambition , Dominion and Conquest , by practices of Tyrannie and oppression , both against the English and the Hollanders ( especially ) as appeared by the horrible Exactions , Outrages , Murthers and Slaughters committed upon them by D'alva the King of Spaines Generall . Peace . But although the Papists ( sayth Mr Cotton ) fought with various successe , yet it is Gods manner to nurture his People with some crosses , to teach them not to fight in their owne strength , &c. Truth . Yea and it might also teach them not to fight but with Christs Weapons in Christs Cause ; who hath said , That all that take the Sword , that is , ( as I conceive ) in Christs cause , shall perish by it , Matth. 26. 52. 3. Peace . Concerning the Walldenses Mr Cotton sayth , They never lost Victorie , but when they complied with the Papists , and trusted more to their false praetences , then to the Lord. And he adds , that it is not true , that the finall successe of Victorie fell to the Papists , to the utter extirpation of those Walldenses ; for sayth he , those Witnesses were not extirpated but dispersed . Truth . For their Complying with Papists , alas , what can Gods little flock , his two Witnesses doe with carnall weapons , unlesse assisted by carnall Men , to whom this carnall course causeth them to bow downe , dissemble , lye , &c. as holy David with Achish and his Philistims . 2. For the Successe it is evident that the Waldenses and their Adherents , were so defeated by the Popes Armies , that in respect of any power to resist , the Armies of the Waldenses were wholly extirpated , although it is true ( through Gods o're-powring hand ) the Truths of Christ ( which the holy Waldensian Witnesses testified ) were more and more propagated by their Dispersions , Christ Jesus gaines more by preaching his Truth in a flying persecuted dispersion , then by fighting on Horsbacke with carnall weapons in carnall companies , &c. 4. Peace . But , whereas it was observed from Daniell and John their Prophecies , that Antichrist was foretold to obtaine great successe against Christ Jesus , for a time determined : Mr Cotton sayth , Not against Christ Jesus , but his Servants , and that either in Suffring for his Truth , or when they ill handled his Cause . Truth . Be it so , yet the Prophesies were true , and truely were fullfilled , and it is Gods Counsell that for the time appointed , Christ Jesus in his Truths and Servants is despised , Psal . 89. &c. How can then temporall victorie and prosperitie be expected by Christs followers for Christs Cause , or the temporall Sword be an Ordinance for Christs spirituall Kingdome and Worship ? 5. Peace . Now lastly , when the weapons of the Saints Victories were mentioned three ; ( Revel . 12. ) 1. Christs Bloud . 2. The Word of their Testimonie . 3. Their owne Bloud : Mr Cotton answers ; this is true in private Christians : But ( sayth he ) the Sword of Gideon , the publike Magistrate is the Lords Sword , &c. when drawen out for Gods cause and Worship , according to God , is Victorious , Revel . 17. with Revel . 19. 14. 19 , 20. Truth . I answer ; Gideons Sword ( if well examined ) will be found a Figure of that sharpe Sword of that great Captaine and Generall Christ Jesus . This Sword comes forth of his Mouth in the Preachings and Writings of his Servants : other sword we never finde he used in all his Battells against all his Adversaries : yea even against the Devill himselfe and his Instruments . Peace . Yea , those very Victories of the Saints , Revel . 19. are expressely won with that Sword which comes forth of his Mouth : And his owne white Horse , and the Horses of his Followers , and the white Linnen with which they are clothed , cannot with any shew of Christian Reason hould forth the carnall praeparation of white Horses , ( literally ) Guns , Swords , &c. But of the Word of Meeknesse , Innocencie and Righteousnesse ( which is interpreted the Fine Linnen , vers . 8. ) Truth . To shut up this Chapter , Gideons Armie and Artillerie and Victorie , cannot be type of such Materiall Armies , Artillerie , and Victories , but of a Spirituall Armie , fighting with the Light and Testimonie of Gods Truth openly proclaimed , and the chearefull breaking of the earthen Vessells of their Bodies for Christs Cause , when in conclusion , the Antichristian Midianites ( by their Divisions and Combustions ) run their Swords in each others Bowells , with mutuall slaughters and Destructions ; as woefull experiences hath declared . Exam : of Chap. 65. replying to Chap. 68. Peace . FRom the Argument of the Testimonie of Kings and Princes concerning persecution for matters of Religion in their Kingdomes and Dominions , the Prisoner descended to the Argument from ancient Writers : unto some of which sayth the Discusser , the Answerer pleaseth to make Answer : Unto this Mr Cotton replyes ; As if any of them were omitted , or as if all of them were not answered : Compare the Prisoners Letter and mine together , and see if I have balked any one of them . Truth . Mr Cotton would here insinuate a false Charge : I have compared the Prisoners Letter , and the Answer , and although Mr Cotton hath said some-thing to some-thing , which every one of them spake : Yet he that impartially will view the Passages shall finde , that although in strictnesse of Gammar Rules , he may not be said to omit to say something to each of them , yet in respect of Matter and Argument , he hath toucht but some , and that but lightly , as the Candle of Examination will make it appeare . Peace . Hilarius words in the Letter are these : The Christian Church doth not persecute , but is persecuted : and lamentable it is to see the great folly of these Times , and to figh at the foolish opinion of this World , in that Men thinke by humane ayde to helpe God , and with worldly pompe and power to undertake to defend the Christian Church : I aske you Bishops , what helpe used the Apostles in the publishing of the Gospel ? With the ayde of what power did they Preach Christ , and convert the Heathen from their Idolatrie to God ? When they were in prisons , and lay in chaines , did they praise or give thankes to God for any Dignities or Graces and Favours received from the Court ? Or doe you thinke that Paul went about with Regall Mandates or Kingly Authoritie , to gather and establish the Church of Christ ? Sought he protection from Nero , Vespatian , & c ? The Apostles wrought with their own hands for their Maintenance , travelled by Land , and wandred from Towne to Citie to preach Christ : Yea the more they were forbidden , the more they taught and preached Christ : But now alas Humane helpe must assist and protect the Faith , and give countenance to it , and by vaine and worldly Honours doe men seeke to defend the Church of Christ , as if he by his power were unable to performe it . Truth . How many goulden heavenly Sentences ( like so many precious Jewells ) are treasured up , in the Cabinet of this holy Testimonie of Hilarius ? And yet , but some of them , nay onely one of them doth Mr Cotton choose to answer , to wit , this , The Christian Church doth not persecute , but is persecuted . Truth . Deare Peace , Each inch and shread of heavenly Gold is precious , forget not therefore the Addition in the Letter , Hilarie against the Arrians thus : The Church which formerly by enduring miserie and Imprisonment , was knowne to be the true Church , doth now terrifie others by Imprisonment , Banishment , and Miserie , and boasteth that ●hee is highly esteemed of the World , whereas the true Church cannot but be hated of the same . In which and other Passages of Hilarius Mr Cotton might see as in a Glasse , the foule spots of his owne and New Englands face , in a most lively Testimonie against both bloudie Tenents and practices . Peace . To close upon the Point : Mr Cotton sayth , He cannot make it a marke of a Christian Church to be persecuted , for ( Acts 9 31. ) the Churches had rest , &c. Nor a marke of a false Church to persecute ; for , Asa persecuted the Prophet ( 2 Chron. 16. 10. ) Acts 7. 51. the true Church persecuted the Prophets . Truth . When the Scripture or common Reason speakes of a common marke or Character , proper to one they deny not ; but in an Act , or unusuall cases that Marke or Character may be worne by the Contraries . Noah was drunk ; Abraham lyes ; David commits Adulterie : yet lying , drunkennesse and whoredome were not their ordinarie Characters , but the Markes of the common Lyars , Drunkards and Adulterers of this World : David stobd Vriah with his Pen , and Asa imprisoned the Prophet ; yet these Acts were not their ordinarie Badges , but rather Spots or Blemishes , Warts , or Scabs , which grew on and were cast off ( like Pauls Viper ) without the note of a constant marke or character . It is the propertie of Fire to ascend , and Water to descend , yet the Scripture relates of the descending of Fire , and the ascending of Water , which takes not away the ordinarie Nature of the marke and character of Fires ascending , and Waters descending the Hills and Mountaines . An arrant Whore is not alwayes in actuall Whoredome and Bloud , though both are her Markes and Dispositions : A chast wife or Virgin abhorres both , and yet by force or great Temptation , may be vanquished ( as Bathsheba ) which afterwards the Teares of godly Sorrow and Repentance wash away . Peace . Yea but , the Question is ( sayth Mr Cotton ) whether Magistrates may not punish arrogant Hereticks and Seducers ? Truth . In all ages God hath permitted , Goulden Images ( like Nebuchadnezzars ) to be set up , I say State Worships and Religions ! And he hath also provided his Witnesses to testifie his Truth against such Abominations : Such Witnesses dissenting , Non-conforming , and refusing to come to the Common Assemblies of such Worshippers ( to come to Church in plaine English ) to yeeld Conformitie , to Subscribe , to Sweare , &c. are commonly cryed downe for Hereticks , Schismaticks , &c. And if they open their Lips in defence of their owne Conscience , and profession of Gods Truth ! Seducers , Seducers , Blasphemers , Blasphemers . 2. Peace . But 2. sayth Mr Cotton ) it is another begging of the Question , to take it for granted , that it is a marke of no true Church to procure the Civill punishment of incorrigible , obstinate Hereticks and Seducers . Truth . I intend by a marke of character , an inbred constant disposition , put forth in a constant and ordinarie practice : And then I dare challenge Mr Cotton to produce any true Church of Christ , eyther in Scripture or Historie , that did ordinarily and constantly professe and practice to stirre up the Civill Magistrate against such whom they judged incorrigible obstinate Hereticks and Seducers . Peace . That which follows is full of Wonder and Astonishment , for Mr Cotton confessing the Christian Church doth not persecute , that is ( sayth he ) persecute in Excommunicating the Heretick ) it was replyed ; this is but an Evasion , for who denies Power to Christs Church to Excommunicate ? or who understands by Excommunication , persecution for Conscience ? Mr Cotton answers ; the Prisoner did nōt expresse himselfe , what persecution he meant , and also since false Excommunication is a great persecution , and so Christ Jesus himselfe esteemes of it , Luk. 21. 22. Truth . I have formerly and must againe appeale to the nature of the word , commonly used and taken , and aske , if persecution properly so taken be not a corporeall violence , or hunting for Religion and Conscience sake ! And then halfe an eye will see through this poore and thin excuse and covering , notwithstanding that false excommunication be a spirituall persecution , and the abuse of the spirituall Sword be also deeper and fouler then the abuse of the civill and materiall . Peace . To this ( upon the Point ) Mr Cotton consented , to wit , that Hilarius complaint , speaketh not to Excommunication , but civill censures , and therefore answers , first by proportion that excommunication of an Heretick is no persecution , and therefore by proportion neither is the civill punishment of an Heretick , persecution . By concession of Hilaries words , that the Apostles did not , and we may not propagate Religion by the Sword. Truth . The Question with Hilarie was not whether a true Church did persecute an Heretick Idolater , Blasphemer , &c. but whether a true Church persecuted at all by civill censures : Now there being two States , the Civill or Corporeall , and the Ecclesiasticall or spirituall : There are conseqnently two sorts of Lawes , two sorts of Transgressions , two sorts of punishments , to wit , Civill and Spirituall , and there must of necessitie be two sorts of false or corrupt punishments , which are not just punishments , but oppressions , persecutions or huntings , to wit , the Civill persecution and the spirituall : Now Mr Cotton ( confounding Heaven and Earth together ) deceives himselfe and others by a notion of spirituall persecution , to wit , by Excommunication , contrary to Hilaries scope , and the scope of this whole Dispute and Controversie . I may illustrate it thus : Some Tutours of Kings Children , not being authorized to correct the Bodies of such young Princes , are said sometimes ( not without some desert ) to correct the Bodies of Inferiours ( the young Princes Favourites , ) by which the minds of such young Princes smarted sufficiently , if not exceedingly . I parallell not the similitude in all respects , but to illustrate the difference and distinction , between a spirituall punishment of the minde , and spirit , soule and affections , with which Christ Jesus hath furnished his Churches : and that Civill or corporall punishment , which he never gave them power to inflict ( unlesse in miraculous dispensation ) over the Bodies of any , directly or indirectly by Themselves or others . Peace . It is an everlasting Truth ; Rightly distinguish , rightly Teach : but let us view Mr Cottons Second Answer , He grante that the Christian Religion was not , nor is not to be propagated by the Sword. Truth . Then let Heaven and Earth judge , if Mr Cotton may not ( in this case ) out of his owne mouth be judged , since in this whole Discourse he sets the visible Headship of Christ Jesus ( that golden Head , Cant. 5. ) over the Church and all her Officers , Doctrines and Practices , ( in the power of Correcting , Reforming , &c. ) on the shoulders of the Civill State , the Ministers and Officers thereof : provided that they execute not this Headship or Government , except they be able to judge , that is , ( in English ) provided they be of his Conscience and Judgement , and so consequently will judge and execute , according to the Clergies ( though implicite ) decree and sentence . Peace . It is not much unlike that Mr Cotton affirmeth in the words following : for although he confesseth it is not proper for Christian Churches to inflict Civill punishments by Themselves , yet makes he ( as all Popes and Popish persecutours have done ) the Magistrates and Civill powers , their servants and slaves for execution , &c. Truth . This Mr Cotton covers over with this Similitude , saying that although it is not proper for Lambes to teare Wolves , yet if they were reasonable they would run to their Shepheards to send out their Dogs after them . Now under this fine Paint and vizard of Lambe like dispositions of Shepheards , the Bishops , Presbyterians , and Independents , may render the Civill Magistrate not as Shepheards , but no other upon the point and in plaine English , then their servants and Executioners , to punish such on whom the Clergie first have past their Sentence . The bloudie Papists have commonly used to persecute Christ Jesus formally and judicially , delivering over Christ Jesus ( in his Servants , ) orderly to Pontius Pilate , the Secular Power . The Protestant persecutors use a finer vaile ( every ugly vizard will not so deceive ) for though they practice not so above boord , in respect of a formall and judiciall delivering of Christ ( the Heretick ) unto their Shepheard Pontius Pilate the Secular power , yet they doe it , and doe it as substantially and fully by preaching and chalking out to then servants the Magistrates , their task , I say , as fully as ever the bloudie Popes , the Bishops ; or their Chancellours did . Peace . But why ( sayth Mr Cotton ) should a Christian Church spare an Idolater tempting of her now , any more then the eye of an holy Israelite was to spare the like Tempters in the dayes of old , Deut. 13. 3 ? Truth . Mr Cotton cannot get over this block , though it be but a shadow , yea the shadow of a shadow , abolished by Christ Jesus : Mr Cotton a little before grants that the power of spirituall chaines far exceeds the power of materiall , and if so how cleere is it , that the spirituall impartialitie and severitie of a Virgin Israelite now , is incomparablie sharper and more dreadfull , by putting spiritually to Death such as Tempt them from the Lord their God , who hath brought them forth of Aegypt into spirituall Canaan , then the impartialitie and severitie of any literall Israelite , against such as tempted them from the Lord , who in a Type had brought them forth of materiall Aegypt into materiall Canaan ? I adde ( sweete Peace ) to end this Chapter , If the Father of Lights graciously please to open a crevis of Light to that ( otherwise ) excellent and piercing eye of Mr Cotton in this Controversie , he will confesse concerning this cutting off in Israel these two things . First , that the cutting off in materiall Israel , was by Swords , Stones , &c. a cutting off from the holy Land , and a casting out of Gods sight , which cutting off God executed either by legall Judgement and Sentence among Themselves , or by furious hand of persecutours and oppressours , slaughtering or captivating that People . Secondly , That there is no other cutting off in the Gospel , but by the spirituall Sword of the Word & Ordinances of Christ , or the violent hand of Oppressours , Antichristians , &c. carrying Gods Israel captive into mysticall Babylon , or Aegypt of false Worship , or worldly corruption , which is ten thousand-fold more terrible and dreadfull , then the literall and materiall Captivitie of Israel . Exam : of Chap. 66. replying to Chap. 69. Peace . HEre Mr Cotton complaines of wrong , in that the Discusser chargeth him to plead for persecution , and yet confesseth that he agrees with Hilarie . Truth . Mr Cotton indeed agrees with Hilarie in generall profession , that the Gospel is not to be propagated by Sword , but in particulars he affirmes , the Blasphemer , the Idolater , the Heretick , the Seducer is to be persecuted . In the generall he saith , the Magistrate may not constraine any to believe & professe the Truth , yet in particulars ; thus far saith he , a man may be constrained by the Magistrates withdrawing Countenance and Favour , Incouragement and Employment from him , which affirming , what doth he else but affirme that he may be constrained , deposed , punished , that is , persecuted . Peace . Indeed such kinde of punishment , as to displace men , to keepe them out from all offices , or places of Trust and Credit ( because of difference of Conscience ) may prove in the particular a greater affliction and punishment , then a Censure , a Fine , Imprisonment , yea sometimes more bitter to some Spirits then Death it selfe . Truth . Yea and Mr Cottons ground is both unsafe and darke , and needs a candle of Light to discover the bottome and compasse of it : Such , saith he , as walke not according to their Light , are neither true servants to God nor Man , but First , what meanes here Mr Cotton by Light ? Light in this sence is commonly taken two wayes . First , For that is Light indeed , to wit , the precious Light of Gods revealed will. Secondly , That which so appeares to be , to a mans minde and Conscience , but may be a falshood , a lye , a mistake , and darknesse . Mr Cotton had done well to have distinguished , for ( before ) he blamed King James for walking according to his Light : and although ( upon the point ) he makes the Civill Magistrates in all parts of the World , the Heads , Protectours , and Governours of Christs Church , yet if the eyes of these Heads see not by his Light , he cuts off these Heads , forbidding them to act as Heads , and to walke according to their Light , they must ( as often he tells us ) suspend , untill they have Light , &c. 2. Peace . Beside , it comes oft to passe , that the Light which shines by preaching or practice of others , although it be a meane sufficient to convince , if God please to blesse it , yet untill the Consciences of men be convinced of the Light of it , I Judge it cannot properly be said to be the Light of their Consciences , nor they to sin against the Light of their Consciences . 3. Truth . Yea , and there is a morall vertue , a morall fidelitie , abilitie and honestie , which other men ( beside Church members ) are , by good nature and education , by good Lawes and good examples nourished and trained up in , that Civill places of Trust and Credit need not to be Monopolized into the hands of Church-Members ( who sometimes are not fitted for them ) and all others deprived and despoiled of their naturall & Civill Rights and Liberties . Peace . But what say you ( Deare Truth ) to Mr Cottons Apologie for New England ( for as for constraint in old he is silent ) he sayth he knowes not of any constraint upon any to come to Church , to pay Church Duties , and sayth it is not so in his Towne . Truth . If Mr Cotton be forgetfull , sure he can hardly be ignorant of the Lawes and Penalties extant in New England that are ( or if repeald have been ) against such as absent Themselves from Church Morning and Evening , and for Non-payment of Church-Duties , although no Members . For a Freedome of Not paying in his Towne , it is to their commendation and Gods praise , who hath shewed him and others more of his holy Truth : Yet who can be ignorant of the Sessments upon all in other Townes , of the many Suits and Sentences in Courts ( for Non-payment of Church-Duties ) even against such as are no Church Members ? Of the Motions and pleadings of some ( not the meanest of their Ministers ) for Tithes ? And how ever for my part I beleeve Mr Cotton ingeniously willing , that none be forced expresly to pay to his Maintenance , yet I question whether he would work if he were not well payd : And I could relate also what is commonly reported abroad , to wit , that the rich Merchants and people of Boston would never give so freely , if they were forced , yet now they are forced to give for shame ( I take it ) in the Publike Congregation . The Indians of this Countrie have a Way calld Nanówwe , or Giving their Commodities freely , by which they get better bargaines , then if they stood stiffly on their Tearmes of Anaqúshento , or Trading : And when not satisfied to the utmost , they grudge , revile , &c. It cannot be , but that to such Deceitfulnesse of Heart Mr Cotton is subject as well as others , though Love bids me , and others , to hope the best . Peace . The close of this Chapter seemes strange and wonderfull , for Mr Cotton acknowledged that Propagation of Religion ought not to be by the Sword , and yet instantly againe maintaines he the use of the Sword when persons ( which then must be judged by the Civill State ) blaspheme the true God and the true Religion , and also seduce others to damnable Heresie and Idolatrie : But this ( sayth he ) is not the Propagation of Religion , but the preserving of it , and if it doe conduce to Propagation , it is onely Removendo prohibens . Truth . What is this Removendo prohibens , but as the weeding of a Field or Garden ? And every Husbandman will say , that the end of such his work , is the propagation and increase of his graine and fruit , as well as the making of his fence , and planting and sowing of his Field or Garden : What therefore is this Confession , ( though with this Distinction ) but in truth an acknowledgement of what in Words and Tearmes , he yet denies ( with Hilarie ) to wit , a propagating of Christian Religion and Truth by the Civill Sword ? 2. Besides it is the same hand and power that plucks up the weedes , and plants the Corne , and consequently , that same hand and Sword that destroyes the Heretick , may make the Christian , &c. Exam : of Chap. 67. replying to Chap. 70. Peace . COncerning Tertullians speech , and especially that Branch , to win , that [ By the Law of naturall equitie , Men are not to be compelled to any Religion , but permitted to believe or not believe at all ] Mr. Cotton answers , that they doe permit the Indians , but it will not therefore be safe to toller ▪ te the publicke Worship of Devills or Idolls . The Discusser replied , that they doe permit the Indians in their Paganish Worship , and therefore were partiall to their Countrymen and others : Mr Cotton answers ; that it is not true , that they doe so permit the Indians , what ever they may doe privately : That the Indians submit to the ten Commandements , and that some of their Ministers have preached to them in English , which hath been interpreted : That one now preacheth in their owne Language : Further , That they permit strangers in their Worship . And for their Countrymen , for the most part that they worship God with them : They which are distant have Libertie of publike prayer and preaching , by such as themselves choose without disturbance . Truth . Concerning the Indians , it is most true , that the Monahigganéucks , Mishawomêucks , Pawtuckséucks , and Cawsumséucks ( who professe to submit to the English ) continue in their publike Paganish Worship of Devills , I say openly and constantly . Peace . Yea but ( saith Mr Cotton ) they have submitted to the ten Commandements . Truth . I answer ; the ten Commandements containe a Renunciation of all salse Gods and Worships , and a Worshipping of the true God , according to his owne Institutions and Appointments , which their practice is as farre from , as Mid-night is from Mid-day . 2. To put men upon observations of Gods Worship , as Prayer , &c. before the Foundations of Repentance from dead workes ( their worshipping of Idolls , &c. ) is as farre from the Order of Christ Jesus , and his Christian principles ( whereof Repentance from dead workes is the first ) as the building of an House or Palace , without the first Groundsell or Foundation laid . Peace . Mr Cotton therefore saith , they preach unto them . Truth . I from my soule wish that all the Lords people in New England were Prophets , yea true Apostolicall Ministers or Preachers , truely furnished with Christs Abilities , and Christs Commission , to goe forth to convert and baptize the Nations , even these Wildest of the Nations of Adams Children : But Conversion of Nations Mr Cotton sayth ( upon Revel . 15. ) untill the seaven plagues of the seaven Angells be fullfilled , will not be great . This Interpretation I acknowledge to be very probable , so far as concernes any great Conversion of the Nations before the downfall of Antichrist , and in the meane season I commend the pious Endeavours of any ( professing Ministery or not ) to doe good to the Soules of all Men as We have opportunitie . But that any of the Ministers spoken of are furnished with true Apostolicall Commission ( Matth. 28. ) I see not for these Reasons . First , The Minister or Ministers , whom Mr Cotton I conceive intends , professe an ordinarie Office in the Church of Christ , which is cleerely distinct , yea and another thing from the office of an Apostle , or one sent forth to preach and baptize , Ephes . 4. & 1 Cor. 12. Secondly , Such Churches as are invested with the power of Christ , and so authoriz'd to send forth , are seperate from the World , which many thousands of Gods people ( dead and living ) have seene just Reasons to deny those Churches so to be . Thirdly , Were the Church true , and the Messenger or Apostle rightly sent forth with prayer and fasting , according to Act. 13. yet I believe that none of the Ministers of New England , nor any person in the whole Countrey is able to open the Mysteries of Christ Jesus in any proprietie of their speech or Language , without which proprietie it cannot be imagined that Christ Jesus sent forth his first Apostles or Messengers , and without which no people in the World are long willing to heare of difficult and heavenly matters . That none is so fitted ; First , The Natives themselves affirme , as I could instance in many particulars . Secondly , The Experience of the Discusser and of many others testifie how hard it is for any man to attaine a little proprietie of their Language in common things ( so as to escape Derision amongst them ) in many yeares , without abundance of conversing with them , in Eating , travelling and lodging with them , &c. which none of their Ministers ( other affaires not permitting ) ever could doe . Peace . There being no helpes of Art and learning amongst them , I see not how without constant use or a Miracle , any man is able to attaine to any proprietie of speech amongst them , even in common things . And without proprietie ( as before ) who knowes not how hardly all men ( especially Barbarians ) are brought to heare matters of Heaven ( so strange and contrary to Nature ) yea , even matters of the Earth , except profit and other worldly ends compell them to spell out Mens minds and meaning ? Truth . 3. I may truely adde a third , an Instance in the booke of their Conversion , written by Mr Tho : Shepheard , there Mr Eliot ( the ablest amongst them in the Indian Speech ) promising an old Indian a suit of Cloths , the man ( sayth the relation ) not well understanding Mr Eliots speech , asked another Indian what Mr Eliot said . Peace . Me thinks , the Native not understanding such a common and wellcome promise of cloths upon Gift , would farre more hardly understand Mr Eliots preaching of the garment of Righteousnesse Christ Jesus , unto which Men mutually turne the deafe Eare , &c. Truth . Neither you ( sweet Peace ) nor I Expresse thus much to dampe Mr Eliot or any from doing all the good they can , whiles opportunitie lasts in any truely Christian way , but to shew how great that mistake is , that pretends such a true preaching of Christ Jesus to them in their owne Language . Peace . But to proceed , in the next Passage Mr Cotton affirmes their Impartialitie in permitting others as well as the Indians . Truth . I answer ; it is one thing to connive at a strange Papist in private devotions on shoare , or in their vessells at Anchor , &c. Another thing to permit Papists , Jewes , Turkes , &c. the free and constant Exercise of their Religion and Worship , in their respective Orders and Assemblies , were such Inhabitants amongst them . Peace . Doubtlesse the bloudie Tenent cannot permit this Libertie , neither to the Papists , Jewes , Turkes , &c. nor to the Indians , nor doth their practice toward their Countrymen hould forth a shew of such a freedome or permission . Truth . I wonder why Mr Cotton writes , that the most part of the English worship God with them , and the rest absent have Libertie to choose their Preachers ! Since Mr Cotton knowes the Petition and Petitions that have been presented for Libertie of Conscience in New England , and he cannot but also know the Imprisoning and Fining of some of the Petitioners , &c. Peace . It may be Mr Cotton will use the common objection , that some part of their Petition tended to Disturbance in Civill Things . Truth . Some of their Petitions were purely for Libertie of Conscience , which some in Office , both in Church and State favoured , as is reported , if not promoted . If others or some part of them might be judged offensive against Lawes made , yet why then hath not the Libertie of their Conscience ( in point of Worship ) been granted to them ? When they have complained ( amongst other Passages ) that they have been forced to stay the baptizing of other Mens children , while their owne might not be admitted , and therefore earnestly sued for Ministers and Congregations after their owne free choice and Consciences , which have ever been denyed to them . Peace . It is said , that their Ministers being consulted with , utterly denied to yeeld to any such Libertie . Truth . They might justly feare , that if such a window were opened ( as once Bishop Gardiner spake in another case ) that the New English Congregations and Churches would be as thin ; as the Presbyterians complained theirs to have been , when the people once began to taste the Freedome and Libertie of their Consciences , from the slaves whip , &c. Peace . In the next Passage , the Discusser having excepted against Mr Cottons distinguishing betweene Members of the Church , and such as have given their names to Christ ; Mr Cotton replies ; they are not all one , and quotes , Esa . 65. 5 , 6. Truth . Let the place be viewed , and that place will be found to speake of no such Difference : It speaks of the Lords promise to Eunuches and Strangers , laying hould on the Lords Covenant , and joyning themselves to the Lord , which I conceive Mr Cotton will not deny to be in a Church way ; in which condition the Lord gives the Eunuches a name better then of Sonnes and Daughters . Peace . In the next Passage Mr Cotton upon Tertullians speech , affirmes , that a false Religion will hurt , because the Red Horse followes the White , &c. Truth . I answer ; Gods Judgements ( by Warre , Famine , Pestilence ) plaguing false Religions in his time ( though after many hundreth yeares patience , as hath form ●ly been opened ) is one thing : and the present hurting or profiting of others , is another . Peace . In the next place Mr Cotton takes offence that the Discusser should insinuate Mr Cotton to have a hand in the Modell of Church Government . Truth . I answer ; Mr Cottons words in the End of his Answer to the Prisoner , ( where he speakes of this Treatise or Modell , sent to some of the Brethren of Salem ) seemed to hould out the probabilitie of it . How ever Mr Cotton subscribeth to the rest of the Elders , ( as he here sayth ) their words being rightly understood . Peace . Further , Mr Cotton here affirmes , that the want of a Law for Religion in any State provokes the Wrath of God , as the want of a King in Israel , Judg. 21. 25. Truth . This Scripture proves no more , but that the want of a King , Magistrate , Governour , or Civill Officer of Justice , provokes the Wrath of God , and endangereth the people , against which the Discusser never affirmed , but against their Kingly or Civill Authoritie in spirituall cases , since Christ Jesus abolished that Nationall Church . Peace . But sayth Mr Cotton , the best Good of a Citie is Religion , and therefore there should be a Law for it . Truth . To this I have spoken largely in discussing of that Modell , unto which I know not of any Reply yet made by Himselfe , or any of those worthy men whom he makes the Authours of it . Peace . But further , whereas the Discusser had said that the weedes of the Wildernesse will not hurt the Garden , nor poyson the Body , if not suffred to grow in the Garden , nor taken into the Body , Mr Cotton grants that Christ hath ordained Gardiners for his Garden , and Physick and Physicians for his Body : Yet withall he makes the Civill Officers , to be as Supervisors , Superintendents , and consequently , Bishops , Governours , and Heads of the Church or Churches , and over the spirituall Officers of Christ Jesus . Truth . What is this but to establish Henry the 8. a Spirituall Civill Magistrate , and Head of the Church , in the roome of the Pope ? Contrary to which I have discoursed in the discussing of the Modell in the bloudie Tenent . Peace . But what thinke you of Mr Cottons interpretation of Tertullians minde , to wit , that Tertullian should meane , that the Christian Religion would not hurt nor disturbe the Romane Civill State ? Truth . I conceive it cannot stand , for although it be true that the Christian Religion hurts no Civill State ( but infinitly the contrary ) yet Mr Cotton will not deny that the Christian Religion ( not of it selfe , but through the corruption of the Civill State ) may provoke a Civill State many wayes , and therefore Tertullian must meane otherwayes , to wit , every Man must stand or fall in his owne Religion , and the Religion of one man will neither hurt nor save another : Therefore ( to end this Passage ) Tertullians words may not unfitly be thus applied : The Religion of the Protestants , if permitted by the Papists , will neither hurt nor profit the Papists : The Religion of the Independents will nether hurt nor profit the Presbyterians , if they permitted it : And the Religion and Worship of other Consciences in old or New England , will neither hurt nor profit the Independents , where the power of tollerating or not tollerating lies in the hands and power of the Independents . Exam : of Chap. 68. replying to Chap. 71. Peace . HEre Mr Cotton urgeth two mistakes : First in the quoting of Jerome : secondly , in naming Tertullian for Jerome . Truth . Possible it is , they are neither the mistakes of the Prisoner , nor Discusser , but either the Scribe or Printers may share with them ; or if they were their owne mistakes ( although the Prisoner wrote in close prison in Newgate , and the Discusser in multitude of Distractions , yet ) they are justly to be blamed for their least sleepines in the handling of the matters of the most High. Peace . But , Jeromes words ( saith Mr Cotton ) imply more then a spirituall cutting off ; for Jerome immediatly subjoyneth these words ! Arius was but a sparke , but because he was not speedily supprest , his Flame depopulated all the World , which cannot be meant ( sayth he ) of cutting off by Excommunication , which proceeded against him once and twice . Truth . I cannot be easily induced to believe that Jerome intended to complaine of Constantine , who was not sparing at the first to put forth his temporall Arme and power against Arrius : But this is certaine , his words are these , [ Heresie must be cut off with the Sword of the Spirit : and the Scriptures quoted by him ( 1 Cor. 5. Gal. 5. ) as Mr Cotton yeeldeth ] prove onely a spirituall cutting off : So that it seemes not rationall for Jerome to run from the Spirituall Sword , about which he is now conversant , to the carnall and temporall Sword , of which those Scriptures ( as Mr Cotton acknowledgeth ) discourse not . Peace . But let no man say ( sayth Mr Cotton ) that this grant of his [ That Heresie must be cut off by the Sword of the Spirit ] doth imply an absolute sufficiencie in the Sword of the Spirit , to cut it downe according to 2 Cor. 10. ●● 5. For though spirituall Weapons be absolutely sufficient to the End for which God hath appointed them , as hath been opened above , to wit , for the conviction , and ( if he belong to God ) for the conversion of the offendour , for the mortifying of his flesh , and for the saving of his Soule , and for the cleansing of the Church from the Fellowship of that Guilt : Yet if an Heretick will still continue obstinate , and persist in seducing , creepe into Houses , leade captive sillie Soules , and destroy the Faith of some , it may be of many , such * Gangrenes would be cut off by another Sword , which in the hand of the Magistrate is not borne in vaine . Truth . This answer of Mr Cotton lookes too too like that Distinction of the bloudie Bishop against the poore Martyr or Witnes of Jesus ( which Mr Fox mentioneth ) The Scripture is sufficient for Salvation , but not for Instruction : There is need of Tradition , &c. The Sword of the Spirit ( sayth Mr Cotton ) is absolutely sufficient , for these foure , to wit , the Conviction , Conversion , Mortification , and Salvation of the offendour , the Heretick , yea , and for a fifth , for Expiation , and cleansing of the Church from the Fellowship of that Guilt , but there is a sixth , to wit , Infection , and there the Sword of the Spirit is too weake , and the Sword of the Magistrate must helpe . Peace . What sound and modest Reason can be ( almost ) pretended , why the holy Ordinances , Appointments and provisions of the Lord Jesus ( who is the Wisdome of the Father , whose is all power in Heaven and in Earth , and whose Heart is all on Fire with Love to his people ) should be so weake in suppressing the Enemies of his Kingdome , that , all the Counsell , Order , and Power he hath left in his Absence , are not able to resist the Infection of false Doctrine , without the helpe of the Powers of the World his professed Enemie , unto whom who so is a Friend ( sayth John ) he cannot but be an Enemie unto God. Oh what should be the mysterie that the two-edged Sword of Gods mighty Spirit , is sufficient for Conviction , for Conversion , Mortification , Expiation , Salvation , but yet not powerfull enough against Infection ? Truth . There is written evidently , on the Forehead of this plea , as on the forehead of the great Whore ( Revel . 17. ) Mysterie . The Aegyptian Onions ( as I may so speake ) are full of Spirituall Infoldings , or Mysteries : One or two I shall briefly unfold or peele . First , the Clergie ( sacrilegiously so called ) in all Ages since the Apostasie , have ( like some proud and daintie Servants ) disdain'd to serve a poore despised Christ , a Carpenter , one that came at last to the Gallowes , &c. And therefore have they ever framed to Themselves rich and Lordly , pompous and Princely , temporall and Worldly Christs , in stead of the true Lord Jesus Christ , the spirituall King of his Saints and people . And however it suits well the common End to retaine the Name of Christ ( as the Lord Jesus prophesied many false Christs , should arise , and many should come in his Name , &c. ) yet most sure it will be found , that a temporall Crowne and Dignitie , Sword and Authoritie , Wealth and Prosperitie , is the White that most of those called Scholars , Ministers , Bishops , aime and levell at : How many thousand of them will readily subscribe to the pleas of the French Bishops against the Lord Peter , disputing before Philip the French King for temporall Jurisdiction , and Peters two Swords in the hands of Christs Ministers ? Peace . Mr Cotton is not far off , for howsoever He and some will say with him , one Sword is enough for a Presbyter or Elder , enough for Conviction , Conversion , Mortification , Expiation , and Salvation , yet one Sword is not enough against Infection , and therefore it is needfull ( though we are not of the opinion of those French Prelates and others , that challenged to themselves the Sword of temporall jurisdiction into their owne hands , yet ) it is needfull that it be at our call in the hands of our Executioners the Civill Magistrates . Truth . It is impossible that temporal and worldly Christs should walke with the legs of a spirituall supportment , but as ( in respect of outward Government ) they spring from the Earth and the World , it is impossible I say but their Feeding and Aliment , Defence and Protection should be of the nature of the Root and Eliment from whence they arise . Peace . It is objected , was the Church of the Jewes temporall that was assisted and protected with a temporall Sword ? Truth . The Spirit of God tels us ( Heb. 8 & 10. ) of a worldly Sanctuary , of a weake and old vanishing : Covenant , to wit , a Nationall Covenant , and Ordinances of a Jewish Church . Peace . It is againe said how can the Discusser extoll the Sword of the Spirit only , and acknowledge no Churches . Truth . Although the Discusser cannot to his Souls satisfaction conclude any of the various and severall sorts of Churches extant to be those pure golden Candlesticks framed after the first patterne , Rev. 1. Yet doth he acknowledge golden Candlesticks of Christ Jesus extant ; those golden Olive trees and candlesticks , his Martyrs or Witnesses , standing before the Lord , and testifying his holy Truth during all the Reign of the Beast , Rev. 11. Hence , although we have not satisfaction that Luther or Calvin , or other precious Witnesses of Christ Jesus , erected Churches or Ministeries , after the first patterne ( as they conceived they did ) yet doth he affirm them to have been Prophets and witnesses against the Beast , and furnished sufficiently with spirituall Fire in their mouthes , mightily able to consume or humble their Enemies , as Eliah did with the Captains sent out against him . Peace . I will object no more , please you ( Dear Truth ) to passe on to the 2nd . viz. the Ministry of the Spirits pretended insufficiency against Infection : why should not the spiritual power of the Lord Jesus be powerful enough against creepers into Houses , against such as lead captive silly souls , against such as destroy the faith of some , &c. as well as in the first Churches and Assemblies , professing his holy name and worship ? Truth . Search his Will and Testament , and we find no other but spiritual means prescribed and bequeathed by the Lord Jesus , to Paul to Peter , or any of the holy Apostles or Messengers . Peace . I must needs acknowledge that the poor servants of Christ , for some hundereth of years after the departure of the Lord enjoyed no other power , no other Sword nor Shield but spirituall , until it pleased the Lord to try his children with Liberty and ease under Constantine ( a soarer Tryall then befell them in 300 years persecution ) under which temporall protection , munificence and bounty of Constantine , together with his temporall Sword , drawne out against her spirituall enemies , the Church of Christ soon surfeited of the too much honey of worldly ease , authority , profit , pleasure , &c. Truth . Deare Peace , the second mistery is this . In all ages , the world hath been o'respread with the delusions and abominations of false worship , invented by Sathan and his Instruments in opposition to the pure worship of the God of Heaven : Against these the Lord Jesus hath not been wanting to stir up his witnesses , servants and souldiers , fighting for their Lord and Master spiritually , &c. These witnesses , when Sathan hath not been able to vanquish and overcome them by disputing , writing , &c. ( but hath ever lost that way ) he hath been forced to run to the fleshly Armories of temporall weapons and punishments , and to fetch in the powers of the world ; So hoping to dash out the Candle of Truth and break the candlesticks thereof the witnesses of Christ Jesus : This Sathan hath ever practised one of these two wayes , sometimes by ( pretended ) legall tryals and executions of Justice , sometimes by most horrid and dreadfull murthers and massacres Peace . Thus hath Christ Jesus indeed been vanquished , and driven out of this world by the powers of Caesars , Kings and other earthly Governours and Rulers . Truth . 'T is a fresh and bleeding History of that famous disputation between the Cardinal and Prelates of France and Beza with his protestant assistants under Charles the 9th . And not long after of that most barbarous and horrible murther and massacre of about 30000 Innocents , to finish and compleat that victory which the pretended Disputation and spirituall arme could never effect . Peace . Yea in the bloody Marian dayes , there must be Convocations cald at London , and downe must these famous witnesses of Jesus , Cranmer , Ridley , Latimer to dispute at Oxford but faithfull Philpot for his free disputing in the Convocation at London , and Cranmer , Latimer and Ridley for not yeelding away the truth at Oxford , they must all feel the rage of the fiery furnace , who bow not downe to the golden Image . And ( without offence of civill Authority , or disrespect against any mans person be it spoken ) in the late great disputes between the Presbyterians and Independents at VVestminster ; what a Tempest raised , what Earthquakes and Thunders cal'd for , from Earth and Heaven , ihat the second sword of the magistrate ( herein the Presbiterians Servant and Executioner ) might effect that which all the power of the pretended sword of Gods Spirit was never able to reach to . Pea. To proceed , M Cot. is greatly offended at this word : to wit [ the Eye of the Answerer could never be so obscured , as to run to the Smiths-shop for a sword of Iron , and steel to help the Sword , of the Spirit ; if the Sun of Ryghteousnes had pleased to shew him that a Nationall Church , &c. ] And his anger breaths forth , first against all Hereticks thus : If there be stones of the streets , the Magistrate need not run for a Sword from the Smiths shop , nor an Halter from the Ropiers to punish an Heretick . Truth . It is true , the warehouse of persecution is so abundantly filled with all sorts of bloody Instruments , besides Swords and Ropes , that the Primitive and Latter times have told us how many severall sorts of sorrows , pains and torments the servants of the living God , have felt by severall Instruments of Blood and Death , besides Ropes and Swords , &c. and all to punish ( as Master Cotton sayth ) the Heretick , the Heretick , Blasphemer , Seducer &c. Peace . What is this Anger but Fury , Ira furor brevis est ? And what weapons can be wanting to Fury , not the stones in the streets ( saith Master Cotton ) Furor arma ministrat , for the magistrate needs not ( saith he ) stay so long as to run to a Smiths-shop for a sword , or to the Ropiers for a halter , &c. Peace . O the mysteries of iniquitie and cozenage of sin , that a Lambe of Christ should thus roar out like a Lyon , and ( at the speech may be construed by some ) so far as in him lies to provoke the civill powers , yea the people in the streets to furious outrage , and not so much as to attend proceedings in pretended legal Trials and executions , but in the madnesse of Barbarous murthers and massacres , and that even upon himselfe and the Independants in their meetings , &c. Peace . But 2dly . he finds fault with the Discussers wit , for bringing such light conceits into grave discourses and disputes about the holy things of God. Truth . If there be any thing savouring of wit in the Discussors speech , let all men judge whether there be not a double , yea a treble portion in this of Master Cottons ; I acknowledge , Non est major confusio quam serij & Joci . The Discussor dares not willingly to prophane the holy name of the most high with lightnes , no not with those fine turnings of wit which the word forbids , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes . 5. ) which becomes not Christs schollars , but rather the giving of thanks : And yet there is an holy wit and pleasantnes in Samsons Riddle , in Jothams and Jesus his Parables , yea , and in Eliah his sharpe and cutting language , which cut as deep to their deluding consciences , as the Knives and Lances of their Idolatrous backs and bodies : Yet none of these were ( as Mast . Cotton insinuates against the Discusser ) for naming of Smiths-shop ) playings with feathers , &c. Peace . But what think you of his confidence , touching his New-England Diana , to wit , that the Discusser will never be able to make it good : that the Church in New-England is implicitly , a Nationall and State Church ? Truth . His own words seem to prove it , for if it be a Church and not Churches of N. England , as elsewhere he speaks ( and as the Scripture ordinarily speaks , the Churches of Judea , Galatia , &c. ) it cannot be no other but a Nationall , as the English-Church , Scotch-Church , French-Church , &c. But possibly it being a mistake , I answer , A Nation in the common and large extent , I dare not call New-England , but thus , the severall Plantations or Colonies of one Religion , or way of worship make up one Colonie or Province of English-men in this part or tract of America . I cannot therefore call the Church of New-England ( properly ) a Nationall Church , but a Provinciall Church , a State-Church ; cast into the mould of a Nationall Church , distinct into so many Parishes , I say not expresly and explicitly , but implicitly and secretly , which the son of righteousnesse will at last reveal , as clearly and brightly in the eyes of all men , as the sun that shines at Noon-day . At present , I affirm ( what ever are the pretences , pleas and coverings to the contrary ) that that Church estate , that religion and worship which is commanded or permitted to be but one in a country , nation or province ( as was the Jews religion in that typical land of Canan ) that Church is not in the nature of the particular Churches of Christ , but in the nature of a Nationall or state Church : the nature of a particular Church of Christ , is to be one , 2 or 3 ( more or lesse ) in Townes or Cities ( as in all the instances of the New-Testament , but the nature of the State Church is when the whole State is turn'd into a State Church in so many Parishes or Divisions of worshippers : and it is made odious & intolerable for any part of this City , state , & ce . not to attend the common worship of the City , sanctifie the holy times , and contribute to the holy Officers , and to walke in another way , which is the generall state and practise of New-England . 2 That is a nationall and state Church where the Civill power is constituted the Head thereof , to see to the conforming or reforming of the Church , the truth or falshood of the Churches , Ministries or ministrations , ordinances , Doctrine , &c. In the particular Churches of Christ Jesus , wee finde not a tittle of the power of the civill magistrate or civill sword in spirituall cases . It is impossible but a Nationall and Civil head must be head of a Nationall or State Church , which ( upon the point is but a civill or temporall Church ( like the head thereof ) and not a heavenly and spirituall : I say , a Civil or temporall Church , subject to the changes of a changeable Court or Countrey , and the interpretings and expoundings of Scripture , to what the Court or Countrey is subject to approve ot disprove of . 3 It is a Nationall or State Church , where the opposite or gain-sayer , the pretended Heretick , Blasphemer , Seducer , &c. is some way or other punished , put forth of the State or Countrey it selfe by death or banishment : whereas particular Churches put forth no further then from their particular societies , and the Heretick , &c. may still live in the Countrey or Countreys unmolested by them . 4 That Church cannot be otherwise then a Nationall or State Church , where the maintenance of the Worship , Priests and Officers , is a State maintenance , provided by the care and power of the State , who ( upon the point ) payes their Ministers or Servants their wages ; whereas the maintenance of the Worship and Officers of a particular Church , we finde by Christs Testament to be cared for sufficiently by Christs power , and meanes in his Church . 5 That Church is a Nationall or State Church , whose whole Assemblies , in Synods , Councells , Provinciall , Nationall , &c. If Mr Cotton can disprove the truth and substance of these and other particulars alledged , so farre as concernes the generall and Body of the Countrey combined ( whatsoever little variation some particular Townes may make ) the Discusser must acknowledge his Errour , but if Mr Cotton cannot doe it , as I believe he cannot ( what ever flourish a wit may pretend ) the God of mercy pardon what by Mr Cotton is done in Ignorance , and awaken him and others , who cause his people to goe astray ; according to that of the Prophet ; Their Shepheards cause this people to goe astray . Peace . O that all Gods sheepe in New England , and such as judge themselves their Shepheards , may truely judge themselves at the tribunall of their owne Consciences in the presence of the Lord , in the upright Examination of these particulars : But to leave New England , and to returne to the Land of Israel : I should thinke ( sayth Mr Cotton ) not onely mine eye obscured , but the sight of it utterly put out , if I should conceive ( as the Discusser doth ) that the Nationall Church State of the Jewes did necessarily call for such weapons to punish Heretiques more then the Congregationall State of particular Churches doth call for the same now in the dayes of the New Testament . Truth . It is a strange Speech to proceede from so knowing a Man , but let us ponder his Reasons in the feare of God. Peace . Was not ( sayth Mr Cotton ) the Nationall Church of the Jewes compleatly furnished with Spirituall Armour to defend it selfe , and oppose Men and Devills , as well as particular Churches of the New Testament ? Had they not power to convince false Prophets , as Elijah did the Prophets of Baal ? had they not power to seperate Evill Doers from the Fellowship of their Congregations ? And he addeth , an uncleane Person , although he might not Enter into the Temple , with the rest of the Israelites to worship the Lord , yet he was permitted to live in the Common-weale of Israel , Men uncircumcised both in Heart and Flesh . He addeth further , that the Nationall Church of Israel was powerfully able by the Sword of the Spirit to defend it selfe , and to offend Men and Devills , for which he quoteth , Zach. 4. 6. And he asketh , doth not the Discusser himselfe observe that time was , in the Nationall Church of the Land of Canaan , when there was neither Carnall Sword nor Speare to be found , 1 Sam. 13 ? And was not then the Nationall Church powerfully able by the Spirit of God to defend it selfe , and to offend Men and Devills as well as particular Churches now ? Truth . I answer : First , As much as the shadow of a Man falls short of a Man himselfe , so did all their Ordinances ( which were but shadowes of spirituall things to come ) fall short of that bright enjoyment of Christ Jesus , and spirituall and heavenly things in him , now brought to Light by Christ Jesus in the Gospel or New Testament . 2. Mr Cotton will never demonstrate that the putting forth , or Excommunicating of a person from the Church of God amongst them , was other then cutting off from the Land by Death , and the Civill Sword , the same being spiritually executed now in the Israel of God , 1 Cor. 5. Gal. 5. 12. Thirdly , Although the Stranger uncircumcised might live amongst them , yet none of the Native Israelites might so live , nor yet might the Stranger prophane the holinesse of the Lord by labour on the Sabbath , which Mr Cotton will never prove ought now to be kept by all Countries of the world , and that under such Penalties , as was in the Land of Canaan , the holy Land : Nor that they had spirituall power sufficient to punish the willfull breach of any Morall or Ceremoniall dutie , without the helpe of the Carnall Sword , the contrary to which is plaine in the New Testament , 1 Cor. 5. 2 Cor. 10. Fourthly , For the Scripture , Zach. 4. 6. Not by might nor Power , &c. The Prophet doth not here oppose the Spirit to might or power , so as to deny the use of Carnall weapons , might or power , which God had vouchsafed to them against all Enemies within and without , but sheweth it to be the work of Gods own finger or Spirit in the use of carnall meanes which they used for the raising of the Materiall Temple and Civill defence of Themselves against all Opposers , Hinderers , &c. Whereas 2 Cor. 10. the Apostle flatly opposeth Spirituall Weapons against Carnall , and Mr Cotton will never prove that the Corinthians or any of the Saints of Christ , did enjoy other Weapons , in that first or the Ages next after , but onely the Spirituall Weapons and Artillery which the Apostle mentioneth . Lastly , To that of 1 Sam. 13. I answer , That when there was no Speare nor Sword in Israell , the Israelites were not powerfully able to defend Themselves against their Enemies , except that God was pleased extraordinarily to stirre up meanes of their preservation , as wee see in the case of Jonathan and his Armour-bearer against the Philistims . In like manner I believe that where the ordinary power of Gods hand in his holy Ordinances is withdrawen , it is his extraordinarie and immediate power that preserveth and supporteth his people against Men and Devills ; as in particular , during the reigne of Antichrist in stirring up and supporting the two Witnesses . Exam : of Chap. 69. replying to Chap. 72. Touching the Testimony of Brentius . Peace . IT is untrue , sayth Mr Cotton , that we restraine Men from Worship according to Conscience , or constraine them to Worship against Conscience , or that such is my Tenent or practice . Truth . Notwithstanding Mr Cottons cloake , to wit , that they will not meddle with the Heretick before he hath sinned against his owne Conscience , and so persecute him onely for sinning against his owne Conscience , yet I earnestly beseech every Reader seriously to ponder the whole streame and series of Mr Cottons ▪ Discourse , Propositions , Affirmations , &c. through the whole booke , and he shall then be able to judge whether it be untrue that his Doctrine tends not to constraine , nor restraine Conscience . 2. For the matter of fact , how can he with any Humilitie before the staming eyes of the most High , cry out , no such practice , when First , Their Lawes cry out a Command under Penaltie for all to come to Church , though not to be Members , which in truth ( as hath been opened ) is but a colour and visard , deceiving himselfe and others : And a cruell Law is yet extant against Christ Jesus , muffled up under the hood or vaile of a Law against Anabaptistrie , &c. Secondly , Their practice cryes , their Imprisonments , Finings , Whippings , Banishments cry in the Eares of the Lord of Hosts , and the louder because of such unchristian figleave , cloakes , &c. Peace . Let it be granted ( sayth Mr Cotton ) that we did both , yet this did not make Lawes to binde Conscience , but the outward man onely ! Nor would we ( sayth he ) think it fit to binde the outward man against Conscience . Truth . I cannot discerne the Coherence of these three Affirmations : 1. We restraine no man from Worship according to Conscience . 2. We make Lawes but to binde the outward man onely . And yet againe ( 3 ) we thinke not meete to binde the outward man against Conscience . Mr Cotton lived once under a Popish Law , to weare a fooles Coat or Surplice on his back , and to make a Conjuring Crosse with his Fingers , why should he say , that this Law went beyond his back and his fingers , and came even to his Conscience ? If these pettie bonds did binde his Conscience , as well as his back and his fingers ; Oh let not Mr Cotton so farre put off the Bowells of Compassion toward Christ Jesus and his Followers , yea toward all men , as to binde their backs , and their Necks , their Knees and Hands backward and forward , to or from Worship , and yet say he binds but the outward man , &c. Yea and oh let not such uprightnes , candor , and Integritie , as Mr Cotton hath been noted for , be blemished with such an Evasion as this , to wit , when it comes to selfe , that Conscience his owne or his Friends be offred to be bound , &c. then he shall flie to his third Evasion , saying , We think it not meete to binde the outward man against Conscience , that is , against our Consciences , &c. What ever becomes ( sinck or swim ) of other Mens . Peace . In the next Passage , God needs not ( sayth Mr Cotton ) the helpe of the Magistrate more in the Second , then in the first Table . Truth . God needeth not absolutely for the matters of the Second Table , though respectively , because he hath appointed Ordinances , unto which he hath graciously referd himselfe . But for the first Table , he hath no neede at all , of carnall weapons , no not respectively , because he hath appointed Ordinances to thousand-fold more potent , suitable and sufficient . Peace . Whereas it was urged , that if Magistrates must use their materiall Sword in keeping of both Tables , they must be able to judge of both : Mr Cotton replies , that it is enough , that they be able to judge in Principles and Foundations , and of the Arrogancie of a tumultuous Spirit ; for such want not Judgement to censure Apostasie or Heresie , Idolatrie , &c. Truth . It is not like that a Carpenter who hath skill sufficient to judge the Principles and Foundations of a house or Building , should be unable to judge about the Beames , Posts , &c. 2. With what great darknes , have the best of Gods children themselves been covered these many hundreth yeares , touching the very Fundamentalls of Gods Worship ! Peace . Whereas it was said further , that either they are not fitly qualified Magistrates and Common-weales , that want this abilitie to judge , &c. Or else they must judge according to their Conscience ! Mr Cotton replyes ; Many Qualifications are required in Husbands , Wives , Children , Servants , Ministers , Churches , the want whereof may make them sinfull , but not unlawfull . Truth . I answer ; some Relations are Passive , as that of children , who may be true and lawfull children , although they know not that they are children . But , such Relations as are active in their choice and consent , as of Husband , Wife , Magistrate , &c. these cannot be lawfull , unles they be fitted and qualified to performe the maine and essentiall duties of Husbands , Wives , Servants , Magistrates . That Husband , Wife , Servant cannot be lawfull , that are engaged to other Husbands , Wives , Masters : Nor can that Magistrate be lawfull , who is a mad-man or Ideot , not able to discerne between Right and Wrong : and truely ( were Magistrates bound , as to the chiefe part of their Dutie and Office ) to establish the true Religion , &c. he were no more then a mad-man ( as to the first Table ) that were not spiritually indued with ability of discerning the true Church , Ministry , Worship , &c. Peace . Now whereas it was further urged that then the Common-weale , the Civil , Naturall state , hath more Light concerning the Church of Christ then the Church it self , &c Master Cotton replies , it followes not , because that is a weak Church that knowes no more light then that of the Principles ; and beside ; what light the Common-wealth hath it may have received from the Church . Truth . I answer , If Kings and Queens , &c. be nurcing Fathers and Mothers ( in a spirituall respect ) over the Church , as is usually alleadged ; can it be expected but that the Nurse , Father or Physician should know more of the Childs state then the Child or Patient himselfe , who oftentimes knows not his sicknesse , nor that he is sick , ( as oft may be the case of a Church of Christ ) It is impossible , but they must have more light then the Child , yea and much more impossible that they should receive their Light and direction from the Child , &c. Peace . We see , saith Master Cotton , that Magistrates sometimes have more Light in matters of Religion then the Church it self , as David and Hezekiah . Truth . This ( 1 ) confirmes what I said , that these Kings being appointed by God , Formers and Reformers of the Church of Judah , they must needs have more light in the matter of Reformation then the Church it selfe to be reformed . 2 I must deny that David and Hezekiah were other then types of Christ Jesus , both in his owne person and in such , who in his absence are by him deputed to manage the spirituall power and sword of his holy and spirituall Kingdome . Peace . Yea , but alas , saith Master Cotton , there is no colour , that because Magistrates are bound to discerne and serve Christ with their power , that therefore they may punish Christ and Christians . Truth . True , therefore , Master Cotton elsewhere saith , they must suspend to deal in Church matters untill they can judge , &c. And this , First implies their light and judgement ( absolutely necessary ) in all such matters of the Church , about which they are to Judge and act as often I affirme 2 I aske what kind of spirituall Physicians will Master Cotton have , who shall be bound to suspend their power , all their lives long , unlesse they have skill to judge of Diseases ? will not the similitude hold against such spirituall Fathers , Nurces , Physicians , who all their life long ( yea the greatest number beyond compare of all their spirituall Fathers upon the face of the Earth ) must wholly suspend from acting in spirituall diseases or cases , to wit , in reforming , establishing , &c. 3 Although it excuseth not ( 't is true ) such Magistates , Princes Common-wealths , for making this Doctrine their ground of persecuting Christ and Christians , yet doubtlesse it makes their sin the greater who feed them with such bloody Doctrines , and so consequently occasion them upon the rocks of such fals and dangerous and bloudy practices . Exam : of Chap. 70. replying to Chap. 73. Peace . IN this Chap. ( Dear Truth ) lye many stones of offence , at which the feet of the unwary most easily many stumble ; I hope your carefull and steady hand may be a blessed Instrument of their Removall : As First , although Master Cotton subscribe unto Luther that the Government of the Civill Magistrate doth extend no further , then over the Bodies and Goods of the subject , yet ( saith he ) he may and ought to improve that power over their Bodies and Goods to the good of their Souls . Truth . Sweet Peace my hand ( the hand of Christ assisting ) shall not be wanting : but what offence can be taken at the propositions ? Pea. The proposition like an aple of Sodom , is fair and specious untill you crush it by examination : For , by maintaining the Magistrates power over the Bodies and Goods of the subject , for the good of his Soul , it is clear in this Chapter and others foregoing and following , that Master Cottons words drive at no lesse then a seising upon , and plundering of the goods , the Imprisoning , whipping , Banishing and killing the Bodies , of the poor people , and this under the Cloak and colour of saving their Souls in the day of the Lord Jesus . Truth . The Civil State , and Common-weal may be compared to a peice of Tapistry , or rich Arras , made up of the severall parts and parcels of the Families thereof . Now by the Law of God , Nature and Nations ▪ a Father hath a power over his Child , the Husband over the Wife , the Master over , &c. and doubtlesse they are to improve that power and Authority for the good of the souls of their Children , Yoak-fellows , &c. But shall we therefore say that the Father and the Husband hath power under Christ over the conscienies and religion of the Child or Wife , as a Father or Husband had under Moses Numb . 30. Parents are commanded in the Gospel to bring up their Children in the instruction and fear of the Lord ; the Husband is commanded to labour to win and save his Wife ( with no other power then the Wife also her Husband ) whether Turke or Jew , Antichristian or Pagan : but such a power and sword to be improved ( as Mr. Cotton here pretends ) for soul-good , Master Cotton will never finde in the Testament of Christ Jesus . The Plain English is ( what ever be the Cloak or cover which the States , Kings and Rulers of this world use in this case ) this terme [ for souls good ] is no more then the old Popish Jesabels painting , pro salute animae , pro redemptione animae , or as that noble St. John observed in a speech at Guild-hall , that the Kings party made use of the name of Peace , as the Papists used the name of God , In nomine Domini , &c. Peace . It is most lamentable to see how the Kings of the Earth are grosly flattered by their Clergy , into as grosse a belief that they are most Catholick Kings as in Spain , most Christian Kings as in France , Defendors of the Faith in England . Hence those two bloody Persecutors of Luther , Charles the Fifth , and Henry the Eighth , were celebrated even upon the posts of the doors in Guild-Hall : Carolus , Henricus vivant , defensor uturque , Henricus Fidei , Carolus Ecclesiae . Peace . And yet to what other end have or doe ( ordinarily ) the Kings of the Earth use their power and authority over the Bodies and Goods of their Subjects , but for the filling of their pau●ches like Wolves or Lions , never pacified unlesse the peoples bodies , goods and Souls be sacrificed to their God-belly , and their owne Gods of profit , honour , pleasure &c. Peace . But in the second place Master Cotton affirmes , that by procuring the good of their souls , they may much advance the good of their bodies and outward man also . Truth . This Proposition is as fair as the former , but in the searching and crushing is as rotten , for however it is most true ( as he quoteth 1 Tim. 4. ) that Godlinesse hath the promise of this Life , and of a better , and also that such as seek first the Kingdome of God , may expect outward mercies to be cast upon them , yet these promises can never by any rule of Christ , be stretched to proue outward prosperity and flourishing to the followers of Christ Jesus in this present evill world . Peace . He that is in a pleasant Bed and Dreame , though he talke Idly and insensibly , yet is loath to be awaked . Truth . Those sweet promises supply Gods servants with what outward blessings his holy Wisdome seeth they have need of for his service : But when wil Master Cotton indeed witnesse against a Nationall Church , and cease to mingle Heaven and Earth , the Church and worldly state together ? when will he cease to propose the rich and peaceable , victorious and flourishing Nationall State of the Jewes as the Type of the Carnall peace and worldly ▪ wealth and honour of the spirituall Nation and Kingdome of Christ Jesus ? when will he more plainely and simply conforme the members to the head Christ Jesus in the Holinesse , Glory of his spirituall poverty , shame and sufferings ? Peace . I have in the experience of many Ages observed the flourishing prosperity of many Cities , Common wealths and Nations , where no sound of Christ hath come , and that for hundreths , yea , some thousands of years together , as hath formerin this discourse been instanced . Truth . You have found that when the Red and Black and Pale horse of War , Famine and Death have thundered upon the Nations , it hath not been upon the decay of a State Religion , but most commonly upon the rejecting and persecuting of the Preachers and Witnesses against it . Peace . Yea Master Cotton himselfe observeth that such of Gods servants as grow fattest in Godlinesse , grow not outwardly in wealth , but God keepeth them low in outward estate . Truth . I conclude this passage with an observation of constant experience , ever since the Son of God ascended the Heauens . The neerer Christs followers have approached to worldly wealth , ease , liberty , honour , pleasure , &c. the neerer they have approached to Impatience , Pride , Anger and Violence against such as are opposite to their Doctrine and Profession of Religion : And ( 2 ) The further and further have they departed from God , from his Truth , from the Simplicitie , Power and Puritie of Christ Jesus and true Christianitie . Peace . In the next Passage Mr Cotton ( though with another heart , yet ) in the Language and Tongue of the Pharisees , seemes to take part with the Prophets against the persecuting Fathers , and amongst many things he prohibites Magistrates this one , to wit , that he must not make Lawes to binde Conscience . Truth . What is a Law , but a binding Word , a Commandement ? What is a Law to binde Conscience , but a Commandement that calls for Obedience ? And must wee raise up such Tumults , such Tragedies , and fill the face of the World with streames of bloud , about the Christian M●gistrates reforming Religion , establishing Religion , killing the Heretick , Blasphemer , Idolater , Seducer , and yet all this without a Law , that may in the name of Christ exact obedience ? Peace . I wonder what we shall thinke of those Lawes and Statutes of Parliament , in old or New England that have bound the peoples Consciences , at least so farre , as to come to the Parish Church , improving ( as Mr Cotton sayth ) the power and Authoritie over their Bodies , for their Soules good ? What shall wee call all those Lawes , Commandements , Statutes , Injunctions , Directions , and Orders , that concerne Religion and Conscience ? Truth . The plaine truth is , Mr Cottons former reforming zeale , cannot be so utterly extinguished , as to forget the name and Notion of Christian Libertie , although in this bloudie Discourse , he hath well nigh , ( if not wholly ) sold away the Thing ! The Conscience ( sayth he ) must not be bound to a Ceremonie ( to a pretended indifferent Ceremonie ) : And yet loe , throughout this Discourse , he pleades for the binding of it from these and these Doctrines , from these and these Worships , and binding to this or that Worship , I meane , to come to the publike Towne or Countrey Worship ! Just for all the world , as if a Woman should not be bound to make a Curtsie , or Salutation to such a Man , but yet shee should be bound ( will she nill she ) to come to his bed at his pleasure . Worship is a true of false Bed , Cant. 1. 16. Peace . It is observable in the next place , what Mr Cotton observeth , concerning the Principles of saving Truth , to wit , that no good Christian , much l●sse good Magistrate can be ignorant of them . Truth . In the Consideration of the Modell , this Goodnesse or Badnes of the Magistrate is Examined , and easily it is proved ( to my understanding ) that this Assertion confounding the nature of Civill and Morall goodnesse with Religious , is as farre from Goodnes as Darknes is from Light. Peace . To this Issue tends Mr Cottons Conclusion of this passage [ verily the Lord will build up and establish the House and Kingdome of such Princes , as doe thus build up his . ] Truth . The promise of God to David concerning his House and Kingdome in the Letter , is most true in the Mystery and Antitype , as to the Spirituall House and Kingdome of King David , King Jesus , in such Princes or Propheticall Kingly Spirits , who Spiritually , in the Word of Prophesie ( the Sword of Gods Spirit ) contend , for the Spirituall Kingdome of Christ Jesus : God will establish them in Spirituall Dignitie and Authoritie : But take this literally ( as Mr Cotton carries it ) and as he never will finde any such Dutie lying upon Princes in the Gospell , nor any such promise of temporall prosperitie , but holy praedictions & foretellings of the crosse and persecution ordinarily to all that will live Godly in Christ Jesus , and the greater persecution to the most zealous and faithfull Servants of Christ Jesus : So neither can he give any true Instance ( truely proper and parallell ) to this purpose . Peace . Me thinks 〈…〉 hough successe be no constant rule to walke by , yet Gods providence in successe of Journies , Victories , &c. are with great care and feare to be attended to and pondered , and the Hand and Eye of God to be observed in them , of what sort or Nature so ever they be . Truth . Two instances of greatest successe and temporall prosperitie we have presented to us on the publike stage of this world , before our owne Dores , crowning the Heads of such States and States-men , as have attended to mercy and freedome toward oppressed Consciences . The first is that of the State of Holland : The second of our owne Native England , whose renowned Parliament and victorious Armie never so prospered , as since their Declaration and practice of pitie and mercy to Consciences oppressed by Mr Cottons bloudie Tenent . Peace . In the next Passage , it being a Grievance that Mr Cotton should grant with Luther the Magistrates power to extend no further then the Bodies and Goods of the Subject , and yet withall maintaineth , that they must punish Christians for sinning against the Light of Faith and Conscience : Mr Cotton answers ; First ; He supposeth the chiefe good to be that of Christian Faith and Good Conscience . Secondly ; Suppose ( sayth he ) by Goods were meant outward Goods , yet the Magistrate may punish such in their Bodies and Goods , as seduce , &c. for ( sayth he ) in seeking Gods Kingdome and the Righteousnesse thereof , Men prosper in their outward Estates , Matth. 6. 23. Otherwise they decay . Lastly , He remembers not the proposition to be his , [ The Magistrates power extendeth no further , then the Bodies and Goods of the Subject ] He answereth it is true in respect of the Object , though not in respect of the End , which ( sayth he ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bene administrare Rempublicam . And he asketh if it be well with a Common-weale , enjoying bodily health and worldly wealth , without a Church , without Christ ! And he concludes with the Instance of the Romane Empire , which had it not cast away Idolatrie ( sayth he ) had been ruined . Truth . For answer ; First , the distinction is famous among all Men of the Bona or Goods of Animi , Corporis , Fortunae : and againe , that of the Minde , Soule , and Conscience within , and that of the Body and Goods without , that it can be no lesse then a Civill as well as a Spirituall Babell to confound them . Secondly , To his Supposition , suppose ( sayth he ) by Goods were meant outward Goods , yet the Magistrate may punish such in their Bodies and Goods , as doe Seduce , &c. I see not how these Cohere any better then the grant of some Papists , that the Churches power extends no further then the matters of Faith and Conscience : But yet ( say they ) they may punish such in their Bodies and Goods as seduce , &c. Mr Cottons Suppositions and the Papists come both out of the same Babylonian Quiver . But thirdly , let us minde his Reason from Matth. 6. In seeking Gods Kingdome men prosper in outward estate , otherwise not : I answer , this Proposition would better befit the pen of a Jew then a Christian , a follower of Moses , then of Jesus Christ , who although he will not fayle to take care for his in Earthly Providences , that make it their chiefe worke to seeke his Kingdome , yet he maketh ( as I may say ) Christs Crosse the first Figure in his Alphabet , taking up his Crosse and Gallowes ( in most ordinarie persecution , ) which with selfe-deniall , are the assured Tearmes his Servants must resolve to looke for . 'T is true , he promiseth and makes good , an hundreth Fathers , Mothers , Brothers , Sisters , Wives , Children , Houses and Lands : But Mr Cotton well knowes , it is [ with persecution ] . And how this outward prosperitie , agrees with Imprisonments , Banishments , hanging , burning , for Christs sake : the Martyrs or Witnes of Jesus in all Ages , and the cry of the Soules under the Altar , may bring againe to his Remembrance , if New Englands peace , profit , pleasure and Honour , have lulld him into a Forgetfulnesse of the principles of the true Lord Jesus Christ . Peace . But Mr Cotton remembreth not the Proposition to be his , to wit , that the Magistrates power extendeth no further then the Bodies and Goods of the Subject . Truth . Mr Cotton hinted not his least dissent from Luther ( as he otherwayes useth to doe if he disowne , ) &c. Secondly , He grants it true in the object , to wit , that the object of the Magistrates power is the Body and Goods of the Subject , though not in the End which he saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well to administer the Common-weale : Now I aske what is this Common-weale ? Peace . The Spirit of God distinguisheth in the New Testament between the Common weales of the Nations of the World , and the Common-weale of Israel . The Common-weale of Israel , Mr Cotton will not affirme now to be a Church Provinciall , Nationall , O●cumenicall , but Particular and Congregationall . Truth . If so , then the finall cause of both these Common weales or States cannot be the same . But although the End of the Civill Magistrate be excellent , to wit , well to administer the Common-weale , yet the end of the Spirituall Common-weale of Israel and the Officers thereof , is as different and transcendent as the Heaven is from the Earth . Peace . But how ( sayth Mr Cotton ) can it be well with the Common-wealth that injoyes bodily health , and worldly wealth , if there be no Christ , no Church there ? and how was it with the Romane Empire which the Red-horse of War , and Black horse of Famine , and Pale horse of Pestilence would have ruined , if she had not cast away her Idols . Truth . Concerning this instance of Rome Master Cotton here acknowledgeth it abounded in worldly blessings , till the Lord Jesus came riding forth upon the White Horse of the Gospel . And Master Cotton may remember that from the Foundation of her rising and Glory , laid by Romulus untill Christs time , it flourished about 750 years in a long chaine of generations succeeding each other in worldly prosperity , and yet no Church nor Christ to uphold it , so far is Master Cottons Romish instance from countenancing Mr. Cottons Roman Doctrine . Peace . But when Christ came ( saith Master Cotton ) and was neglected , then the Red and Black and Pale horse had almost destroyed her , if she had not cast away her Idols . Truth . I answer , Rome the head of the Empire cannot be said to neglect Christ ( untill the bloody Tenent of persecution arose amongst them ) I say , not to neglect Christ more , nor so much as other States , for there were so many of the Romanes , and so glorious professors of Christ Jesus , that all the world over the Faith and Christian obedience of the Romanes was renowned . 2 The Roman Impire cannot be said to cast away her Idols , but to change ( as the Portugals did in the East-Indies ) her Idols her more grosse and Pagan Idols , for more refined & beautified Idols , painted over with the name of Christ , the true God , holines , &c. and this in the glorious dayes of Constantine , or not long after . The Church of Christ Jesus which under persecution remained a wise and spouse of Christ Jesus , now degenerates and apostates into an Whore , in the times of her ease , security and prosperity . ( Whole Cities , Nations , and the whole world forced and ravished into a whore or Antichristian Christian . ) 3 As far as the East is from the West , so far is the world and nations and Empire of it from the holinesse of Christ Jesus , holy Spirit ▪ Truth and Saints : With what appearance then of Christs holinesse , glory , &c. can Master Cotton advance the world ( the Roman Empire ) to be ( as he here speaks ) the Advancer of the scepter of Christ Jesus ? Peace . If this Roman Empire be that dreadfull Beast , ( in Daniels prophecy ) more strange and terrible then the rest , yea , and more terrible to Christ Jesus and his servants , then was the former Babilonian Lion , or Persian Beare , or Grecian Leopard , what truth of Jesus is this , that advanceth this dreadfull bloody Beast to be the Advancer of the Scepter , that is , the Church and Government , the Truth and Saints of Christ Jesus . Peace . Glorious things ( Dear Truth ) are recorded of Constantine and other glorious Emperors . Truth . The Beast was ( sweet Peace ) the Beast still , although it pleased God to give some refreshing and reviving to his persecuted servants , by Constantine and other blessed instruments yet Constantines favour was a bitter sweeting , his superstiti●us zeal laying the Foundation for after Vsurpations and Abominations . 4 But further , for neer 1000 years together , both before and after Christs time , Rome grew and flourished ( with little alterations of her glory in comparison ) untill this very time that Master Cotton cals the casting away of her Idols : For not before , but after Constantines advancing of Christians to wealth and honour , &c. I say neer about 300 years together ( interchangably ) after his time , untill Pipinus , and Charles the Great , the City and state of Rome was almost ruined and destroyed , by the often dreadfull incursions of the Goths and Vandals , Huns , Longobards , and other furious Nations : So contrary to the truth of Jesus is this fleshly doctrine of worldly wealth and prosperity , and also this very instance of Rome and her glory here discussed . Peace . Master Cotton ends with prayer and blessing to God ( as James speakes ) and bitter and cutting cursings and censures to man , the poor Discusser , who ( saith Master Cotton ) seduceth himselfe and others and delights to doe it , and against the light of grace and conscience , against reason and experience . Truth . The Discusser is as humbly confident of Grace and Conscience , Reason and Experience , yea , the God of all Grace , Christ Jesus , his holy Spirit , Angels , Truth and Saints to be on his side , as Master Cotton otherwise can be : but the day shall try , the Fire and Time shall try which is the Gold of Truth and Faithfulnesse , and which the Drosse and Stubble of Lyes and Errour . In the meane time I dare pronounce from the Testimony of Christ Jesus , that in all Controversies of Religion : That Soul that most possesseth it selfe in patient suffering , and dependeth not on the arme of flesh , but upon the arme of God , Christ Jesus , for his comfort and protection , that Soul is most likely ( in my observation ) to see and stand for the Truth of Christ Jesus . Peace . In the next place Master Cotton denyes to compell to the Truth by penalties , but onely by withdrawing such favours as are comely and safe for such persons . Truth . I have formerly answered , and doe , that a great Load may be made up by Parcels and particulars , as well as by one masse or bulke ; and that the backs of some men , especially Merchants may be broke , by a withdrawing from them some Civill priviledges and rights ( which are their due ) as well as by afflicting them in their Purses , or Flesh upon their backs . 2 Christ Jesus was of another opinion ( who distinguisheth between Gods due and Caesars due : and therfore ( with respect to God his cause and Religion ) it is not lawfull to deprive Caesar the Civil Magisteate , nor any that belong to him of their Civil and Earthly rights . I say in this respect , although that a man is not Godly , a Christian , sincere , a Church member , yet to deprive him of any Civill right or Priviledge , due to him as a Man , a Subject , a Citizen , is to take from Caesar , that which is Caesars , which God indures not though it be given to himselfe . Peace . Experience oft-times tell us , that however the stream of just Priviledges and Rights hath ( out of Carnal Policy ) been stopt by Gods people , when they ▪ have got the Staffe ▪ into their hands ( in divers Lands and Countreys ) yet hath that streame ever returned , to the greater calamity and tryal of Gods people . Truth . But ( thirdly ) it hath been noted that even in New-England , penalties by Law have been set to force all to come to Church , which will appear upon a due search to be nothing else but an outward profession of force and violence , for that Doctrine which they suppose is the Truth . Peace . Concerning coming to Church : wee tolerate ( saith Master Cotton ) Indians , Presbyterians , Antinomians , and Anabaptists : and compell none to come to Church against their conscience , and none are restrained from hearing even in England . Truth . Compelling to come to Church is apparant whether with or against their Conscience , let every man look to it . The toleration of Indians is against professed principles , and against the stream of all his present dispute as before I proved . Touching the Magistrates duty of suppressing Idolatry , Witchcraft , Blasphemy , &c. such Indians as are ( pofessedly subject to English ) in N. England , notoriously continue and abound in the same which if they should not permit , it as apparant , their subjection is hazarded . T is true , this Toleration is a Duty from God , but a sin in them because they professe it their Duty to suppresse Idolatry , Blasphemy ; ( adde , Master Cotton may say , we not onely tolerate the Indians in their abominable and barbarous worships , but ( which may seem most incredible ) we tolerate the Indians also in that which by our civil principles we ought to tolerate no subject in , that is , in abominable lying , whoring , cursing , thieving , without any active course of restraint , &c. T is true , Those Indians submitting to their Government ( as it may be Master Cotton will say to the ten Commandements ) yet living in all kind of Barbarisme , live some miles more remote : how ever they are ( they say ) their subjects ) were every miles distance an hundreth . Peace . But is there any such and professed tolleration of Antinomians , Presbyterians , Anabaptists , as is here insinuated ? Truth . I know of no toleration of Presbyterian , Antinomians , Anabaptists , worshipping God in any meetings , separate from the common Assemblies . If any such persons be amongst them ( like Church-Papists ) it is their sin , that they separate not from such opposite Assemblies and Worships , and it is the sin of such assemblies to tolerate such persons after due admonitions , in the name of Christ , rejected . But further , Master Cotton grants a Communion in hearing in a Church-Estate by Church members , but not in any as are no Church-members , but come in as the Pagan , Infidell , 1 Cor. 14. Truth . Communion is twofold ▪ First ; open and professed among Church-Members : Secondly , Secret and implicite in all such as give their presence to such Worships without witnessing against them . For otherwise , how can a Church-Papist satisfie the Law , compelling him to come to Church , or a Protestant satisfie a Popish Law in Popish Countries , but by this Cloake or Covering , hiding and saving of themselves by bodily presence at Worship , though their Heart be farre from it . Peace . Whereas it was said , that Conscionable Papists , and all Protestants have suffered upon this ground , especially of refusing to come to each others Church or meeting . Mr Cotton replies ; They have suffred upon other points , and such as have refused to come to Church , have not refused because such hearing implanted them into Church-Estate , but out of feare to be leavened . Truth . 'T is true , many have suffred upon other points , but upon due Examination it will appeare that the great and most universall Tryall hath been , amongst both Papists and Protestants about coming to Church , and that not out of feare of being leavened ( for what Religion is ordinarily so distrustfull of its owne strength ? ) as of Countenancing what they believe false , by their presence and appearance . Exam : of Chap. 71. replying to Chap. 74. Peace . COncerning the Papists testimonie against persecution ; Mr Cotton replyes : First , why may not their Testimonie be wicked , as well as their Booke , confest so to be ? Secondly , He grants , that Conversion of Soules ought not to be but by Spirituall meanes . Truth . It is true , the Authour of the Letter calls their booke wicked , and themselves the Authours of persecution , yet their Testimonie is in part acknowledged by Mr Cotton to be true , and will further appeare so to be upon Examination : But whether Mr Cotton allow of no other Armes , then Spirituall to be used about Spirituall conversion , it hath and will be further examined . Peace . Whereas the Papists alledge ( Matth. 10. ) that Christ Jesus sent his Ministers as sheepe among Wolves , not as Wolves among sheepe , to kill , imprison , &c. Mr Cotton grants this true , yet adds that this hindreth not Excommunication , Tit. 3. nor miraculous Vengeance against Spirituall Wolves ( Acts 13. ) where there is a gift : nor their Prayers against such , 2 Tim. 4. 4. nor their stirring up of the Civill power against them , as Elijah did Ahab and the people against the Prophets of Baal , 1 Kings 18. 40. Truth . Concerning the two first we agree , for the third , the Prayers of Gods people against Gods Enemies , we finde two-fold : First , Generall against all ; secondly , Particular against some ; and that two-fold ; First , for Gods Vengeance in Gods time , leaving it to his holy Wisdome ; as Paul prayd against Alexander . Secondly , For present Vengeance ; as the Disciples desired in the case of Christ , Luke 9. And against such Prayers the Discusser did and doth contend . For the fourth , in Stirring up of the Civill State against false Prophets , I must answer as before , Let Mr Cotton produce any such Civill State in the World , as that Extraordinarie and miraculous State of Israel was , and I yeeld it : otherwise , if the passage be extraordinarie and typing , why doth Mr Cotton adde fuell to Nebuchadnezzars fierie furnace , which hath been so dreadfully hot already , and hath devoured so many millions of Gods people ? Peace . Further out of Matth. 10. Whereas the Papists booke says , Christs Ministers should be delivered , but should not deliver up , those whom they are sent unto to convert , unto Councells or Prisons , or to make their Religion Felonie or Treason ; Mr Cotton answers ; What is this to Apostates , who seeke to subvert the Faith they have profest ? What is this to them that seeke to subvert States , and kill Kings ; which Doctrine , in downe-right tearmes , he at last chargeth upon the Authour of the Letter , and the Discusser . Truth . But how falls an Antichristian or Apostate more directly under the stroake of the Civill Sword , then a Jew or Turke or Pagan ? By what rule of God or Christ hath a Magistrate of this World , Authoritie , so to punish the one above the other ? And where hath Mr Cotton found one Title , either in the Letter or in the Discusser , which forbids the Magistrate to punish Felonie or Treason , whether it be in practice , or in Doctrine , leading to it ? Doth not every Leafe and Line breath the contrary to what Mr Cotton here insinuateth ? The Truth is , as Potiphars wife accusing Joseph was not cleare her selfe , so let this charge be well examined , and this will be the Result of it ; The Papists and the Discusser agree together in asserting one Truth in this Chapter , to wit , that Gods Messengers ought not to deliver any to Prisons or Councells . But in the Doctrine of killing hereticall Kings or Magistrates , who sees not but such Papists as ●hould that Doctrine , and Mr Cotton meete in the end ? For if the Magistrate prove an Apostate , Blasphemer , Idolater , Heretick , Seducer ( according to Mr Cottons Doctrine , as well as the Papists ) such Kings and Magistrates ought ( as well as thousands of his Subjects in like case ) be put to Death . Peace . Againe , where the Papists booke argued from Matth. 10 that Christ bids his Ministers to salute an house with peace , he sends no Pursevant to ransack and spoile it : Mr Cotton answers : True , but if Seducers be there , or Rebells or Conspiratours be there , God hath armed the Magistrate , Rom. 13. Truth . Mr Cotton ( too too like the bloudie persecutours of Christ Jesus in all Ages ) still couples the Seducer and the Rebells together , as the Jewes coupled Christ and Barrabbas , though Barrabbas finds more favor then the Son of God , for Christ as a seducer , a D●ceiver , &c. is commonly executed , & Barrabas released . 'T is true the Magistrates Commission is from God , even in the time of the Gospel , but Christ Jesus never gave Commission to Magistrates to send Pursevants to ransack an house , to search for Seducers and Idolaters , who transgresse onely against the Spirituall Kingdome of Christ Jesus , but not against Civilitie and the Civill State. Peace . This Distinction of Evills ▪ I remember it pleased God to open some of the Romane Emperours eyes to see , upon the occasion of his poore servants Apologies presented unto them . Truth . You seasonably remember this ( Deare Peace ) for although we finde not Antoninus Pius or Aurelius Antoninus to have been Believers in Christ Jesus , yet they gave forth their Edicts , tha● no Christian should be punished meerely for that he was a Christian , except some other crime against the Civill State were proved against him : And the later of these gave in Expresse charge , that such as were their Accusers should be burnt alive . Peace . If such an Edict or any farre more moderate should come forth in our Time , against the great troublers of all Civill States , to wit , Informers , Accusers and Maintainers of the bloudie Doctrine of persecution : Doubtles thousands and ten thousands of Men , yea not a few of the most zealous Hunters or persecutors would easily submit to the Truth of the Distinction between the crime of a Religion contrary to a State Religion , and a crime against the Civill State thereof . But to the Papists againe , they ( lastly ) alledged , John 10. that the true Shepheard comes not to kill the sheepe , &c. Upon this Master Cotton queries . But what if the Wolfe , the Thiefe come , shall the Shepheard use Spirituall Censures , when they are not capeable of such stroakes , or shall he not seeke helpe from the Magistrate , who is to see Gods people live a quiet and peaceable Life in all Godlines and Honestie , 1 Tim. 2. ? Truth . I answer , and cry out , how long , how long Lord , before thou avenge the bloud of thy holy ones , against them that dwell on the Earth , both bloudie Papists and bloudie Protestants ? Out of their owne Mouthes shall Papists and Protestants be condemned , for slaughtering Christ Jesus ( the Shepheard ) in his poore Sheepe and Servants , and especially the bloudie Papist , for alledging that Scripture , for the Popes bloudie Butcherie , [ Arise Peter , kill and Eate : ] yet all pretending to save the sheepe , and onely to resist Wolves , Thieves , &c. But more punctually Master Cotton well knowes , that in the Mysterie of Antichristianisme , many thousand Antichristian Wolves pretend strongly to be the harmeles sheepe of Christ Jesus , yea his tender and carefull Shepheards , yet are but Antichristian Thieves and Robbers , who cannot dig and to beg are ashamed , and therefore finde it best to steale and rob● , whole Parishes and Provinces , whole Nations , &c. for Livings , for Benefices , for Bishopricks , Cardinalships , Popedomes , &c. Peace . What kinde of Sheepe and Shepheards ( Christ Jesus will finde out shortly ) are all those Hirelings , Papists or Protestant , who no longer peny , no longer paternoster , no longer pay , no longer pray , no● preach , no● fast , nor convert , &c. Truth . These Babylonian Rivers shall at last be stopt : God and Man shall agree to stop them : The truth of that holy Mysterie of that great Exchange shall be opened , Revel . 10. And Peoples eyes shall be opened to see , how these mysticall Marchants of the Earth ( pretending to be the great Sellers of Truth ) have been the greatest Deceivers , and Cheators , the greatest Thieves and Robbers in the World. Peace . But Mr Cotton will say , Gods people would live at peace in Godlinesse and Honestie , 1 Tim. 2. 1. as Paul professeth , Acts 25. 8. Truth . I remember when old Chaucer puts this Querie to the foure chiefe sorts of Fryers in his Time [ which of the foure sorts is the best ] he finds every sort applauding it selfe , and concluding the other three sorts of Fryers to be Liars : whence in Conclusion he finds them all guilty of Lying ( in a round ) before God , for all profest themselves to be the only godly men . I may now ask , who among all the sorts of Churches and Ministers applaud not themselves ( like the Fryars in Chaucers dayes ) to be Christs onely Churches , Christs Ministers , &c. And who among the severall sorts of such as are Gods people indeed , believe not their own Godlines ( or worshipping of God ) to be onely right and Christian ? Peace . What now if each sort should enjoy Magistrates of their owne profession and Way ? Truth . The bloudie Tenent will unavoydably set them altogether by the Eares , to try out by the longest Sword , and strongest Arme , which Godlines must live in peace and quietnes : But as for that Scripture , 1 Tim. 2. I have ( as I believe ) fully debated it , in the Examination of the Modell , and made it evident how farre from all Godlines and Honestie that holy Scripture is perverted . Peace . Mr Cotton in the next passage being charged with partiall dealing , and a double waight and measure , one for himselfe and another for others ; Mr Cotton in effect answereth , that it is a true and just Complaint against persecution and persecutours , but not against them , for they are Righteous and not Apostates , Seducers , Hereticks , Idolaters , Blasphemers , &c. Peace . What doth Master Cotton answer , but what all religions , sects ▪ and severall sorts of worshippers in the world ▪ all religious Priests and Church-men plead , We are Righteous ? Peace . Yea , the very Turkes and Mahumetans challenge to themselves true Faith in God , yea , whether Jews , Antichristians or Christians , they all call themselves Muselmanni that is the right beleevers . Truth . It is not so great wonder then if the popish and protestant sects , and ministers of worship cry out ( as men use to doe in suits of Law and pretences to the Crowne ) We are righteous , my title is good , and the best . We are holy , we are Orthodox and godly : You must spare us , beleeve us , honour us , feed us , protect and defend us in peace and quietnesse . Others are Hereticks , Apostates , Seducers , Idolators , Blasphemers , starve them , imprison them , banish them , yea hang them , burne them with fire and sword pursue them . Peace . When it was urged ( by way of prevention ) that persons truly professing Christ Jesus be his sheep , and they cannot persecute ; First , Because it is against the nature of Sheep to hunt , no not the Wolves that have hunted themselves , &c. Master Cotton answers , First if the similitude be so stretched , then if a Magistrate be a sheep , he ought not to punish , robbers , adulterers , murtherers , &c. 2 Paul was a sheep , and yet he strook Elimas with blindnesse , Acts 13. 3 ( Saith he ) when the Wolfe runs upon the sheep , it is not against the nature of the true sheep to run to the true sheepherd , and is it against the nature of the true Sheepherd to send forth his Dogs , to worrie such a VVolfe , without incurring the reproach of a persecutour . Truth . To the first , the finger of true Distinction will easily untie these seeming knots . Sheep therefore are two-fold , naturall and misticall . Againe , misticall are two-fold , First , Civill , and so all Magistrates have rightly been called Sheepherds and the people sheep . 2 Spirituall , and so Christ Jesus gave pastors , that is Sheepheards and Teachers , and all Believers and followers of Jesus are sheep ▪ On the contrary there are naturall and misticall wolves : of misticall some oppose the spirituall , and some the Civill State , and some both , who must be resisted by the proper sheepheads , and proper weapons in each kind , and to confound these is to deceive and to be deceived . Peace . Upon the ground of this Distinction we may easily perceive , that a Shepheard in Civil state , of what Religion soever he be , as a Shepheard of the people he ought to defend them by force of Civill arms , from all oppressions of body , goods , chastily , name , &c. This doth the Magistrate as a Shepheard of the Civil state and people , considered in a Civil respect and capacity , and this ought all the Magistrates in the world to doe , whether they be sheep or no themselves in another respect , that is in a spirituall and Christian . Truth . Yea , and if a Magistrate be a sheep or a true Christian , who seeth not that he punisheth not the robber , adulterer , murtherer as a spirituall shepheard with spirituall weapons , but as a Civil Shepheard with a C●vill stasse , sword , & c ? T is true , Paul was a sheep , that is , a spirituall sheep ; he also was a spirituall Shepheard , and Elimas was a wolfe opposing spiritually , and Paul in his opposition strook him blind . Striking is two-fold , spirituall and corporall : And all the sheep of Christ as spirituall , are also Lyons and armed men , and so doe strike spiritually . Peace . It will be said that Paul strook both spiritually and corporally . Truth . Corporal stroaks may be considered either ordinary or mediate , by force of armes , fire and sword , &c. or extraordinary and immediate , such as it pleased God to use himselfe , and his holy Prophets and Apostles by his power : Now 't is true , in this second way , ( even in spirituall cases ) Gods sheep which have been inducd with power above nature , that is of miracles , have plagued Egypt , have burnt up Captaines and their Fifties , yea pluckt up Nations and Kingdomes as Jeremie : Peter kild Ananias and his wife , Paul strook Elimas blind , and the two witnesses consume their Enemies with fire out of their mouths . If either of these should doe this ordinarily , that is , by ordinary means ( for instance , if Peter had killed Ananias with a Sword , or Paul beat out Elimas his eyes with a Fist or stone ) they ought to have been punished by the Civil state , as oppressors of the people , and transgressors against Civill peace , &c. But performing these executions , by a spirituall , divine and miraculous power , above humane reach : all that heard were to acknowledge , and feare and tremble at the holy Spirits might : of this gift of miracles , I say as the Lord Jesus spake touching the gift of Continency , he that can receive it , let him receive it . Peace . By what hath been said , I see Master Cottons last answer will be more easily satisfied : when the VVolfe runneth ravenously ( saith he ) upon the sheep , is it against the nature of the true sheep to run to their Shepheards ? and it is not against the nature of the true Sheepherd to send forth his Doggs to worrie such a VVolfe , & c ? Truth . Master Cotton ( doubtlesse ) here intends misticall sheep , and Shepheards , and VVolves and Doggs , and presseth the similitude from the naturall sheep in Civill respect , he cannot here mean ( for that is not the Question ) whether Wolvish-men oppressing the Civill state are to be resisted and suppressed by civill weapons , &c. Concerning Spiritual sheep then : the first question is : If the wolfe runs ravenously upon the Sheep , is it against the nature of the true Sheep to run to their Shepheard ? I answer , a spiritual Wolfe ( a false Teacher , &c. ) may be said to run ravenously upon a spirituall sheep , by spiritual assault of Argument , Dispute , Reproach , &c. The same man as a civil wolfe ( for so we must speake to speake properly ) may also run upon a sheep of Christ by Civill Armes , that is in a Civil respect , upon Body and Go●●● , &c , If now the Wolfe ravin the first way , the sh●ep of Christ may and ought to run , to the Lord Jesus ( the great Mr. Shepheard ) and to such under and in inferiour Shepheards as he hath appointed ( if he can attain to them . ) If the second way , the sheep ( beside running to Christ Jesus by prayer , and to his Ordinances and Officers for advice and comfort ) may run to the Civil Magistrate ( appealing to Caesar , &c. ) against such uncivill violence and oppression . Peace . Mine heart joyfully acknowledgeth the Light mine eye seeth , in that true and necessary distinction : Now to the Second Question , is it against the nature of the true Shepheard ( saith Mr. Cotton ) to send forth his Doggs to worrie such a wolfe , &c. Truth . Mr Cotton here discoursing of Christs sheepe , and Christs Shepheards , Reason would perswade , that the Shepheards or Pastours here intended should be the Shepheards or Pastours appointed by Christ Jesus , Ephes . 4. Peace . If so he should intend , it well suits with the spirit of some proud and scornfull ( pretended ) Shepheards of Christ Jesus in the World , who have used to call their Clarkes , Sumners , Proctors , and Pursevants , their hunting Dogs , &c. Truth . But such Dogs , ( as yet ) the Independent Pastours or Shepheards , keepe not . Peace . Yea but the Pope ( to speake in Mr Cottons phrase , yet with all humble respect to Civill Authoritie , the blessed Ordinance of God and Man ) I say the Pope keeps such Dogs good store , yea Dogs of all sorts , not onely of those lesser kindes , but whom he useth as his Dogs , the Emperours , Kings , and Magistrates of the World , whom he teacheth and forceth to crouch , to lie downe , to creepe , and kisse his foote , and from thence at his beck to flie upon such greedie Wolves , as the Waldenses , Wicklevists , Hussites , Hugonites , Lutherans , Calvinists , Protestants , Puritans , Sectaries , &c. to imprison , to whip , to banish , to hang , to head , to burne , to blow up such vile Hereticks , Apostates , Seducers , Blasphemers , &c. But I forget , it will be said , the Protestants Grounds and practices differ from the Popes as far as Light from Darknes , and how ever the Pope useth the secular power and Magistrates thereof , but as Dogs and Hangmen , yet the Reformed Churches teach and practice better . Truth . 'T is true ( sweet Peace ) the Protestants professe greater honour and subjection to the Civill Magistrate : But let plaine English be spoken and it will be found that the Protestant cleargie ( as they will be calld ) ride the backs and necks of Civill Magistrates , as fully and as heavily ( though not so pompously ) as ever the great Whore sat the backs of Popish Princes . Peace . The Protestant Cleargie hath yeelded up the temporall sword into the hand of the temporall State , Kings , Governours , &c. They proclaime the Magistrates , Head of the Church , Defenders of their Faith , the Supreame Judges in all causes as well Ecclesiasticall as Civill . Truth . 'T is true , they make the Magistrate Head of the Church , but yet of what Church they please to make and fashion . They make him Defendour of the Faith , but of what Faith , what Doctrine , what Discipline , what Members they please to admit and account of : And this under the penaltie of being accounted either hereticall ( and so Magistrates worthy themselves to be put to Death ) or ignorant , and so not fit to act ( as Mr Cotton sayth ) but must suspend their power , untill they submit to the Cleargies pretended Light , and so be learnd to see and read with the Cleargies Spectacles . Peace . To this purpose ( indeed ) agrees the next passage , wherein Mr Cotton affirmeth , that although all the Magistrates in the World , ought to punish Blasphemers , Idolaters , Seducers , yet this must they not doe while their Consciences are blinde and ignorant of the Truth , and yet they cease not to be Magistrates ( sayth he ) although they cannot performe all the Duties of Magistrates . Truth . Concerning this stated Dutie of all Magistrates , and yet suspending of all ignorant Magistrates from acting , according to this their Dutie I have spoken to before and often , I now add , according to Mr Cottons similitude , if the Errours of others be as motes in comparison of the beames of this ignorance and blindnesse in Magistrates , which he calleth Beames , it will be found that he renders thousands of the Magistrates of the World as uncapable to be true Magistrates , as an heape of Timber to be an House , which wants the beames and principalls . Peace . The summe of the Difference in the last passage is not great , nor any in words , for sayth Mr Cottons Conclusion , If the Difference be onely in the way and manner of the Administration of Christ , and the Difference be held forth in a peaceable and Christian way , God forbid a Staffe should be shaken against such , or a Sword unsheathed . Truth . Alas , where hath lien the great Difference between the Prelates and Presbyterians , the Presbyterians and Independants , but about the way and Administration of Christs Kingdome ( for as for matter of Doctrine according to the 39 Articles of the Church of England , they have little differd ) ? Yea wherein for matter of Doctrine , of Faith , Repentance and Holinesse ) have the Churches which make whole seperation , or such as goe further to a new Baptisme , wherein have they differd from the former ? and yet we know what Lawes have been and are extant in Old and New England against them , and what practices have been felt , and may justly be expected both from the Mother and the Daughter , if a jealous God and heavenly Father ( for our unthankfullnesse ) should once be pleased to finish this late and wonderfull calme and moderation : Which yet may justly be feard to prove , ( as Sea-men use to observe ) but a Winters calme , and they ray , a Winters calme ( for then stormes are breeding ) is as bad as a Summers storme . Exam : of Chap. 72. replying to Chap. 75. Concerning the Testimonie of Austin . Peace . MAster Cotton finds two faults in the first entrance . First , that Antichrist should be said to be too hard for Christ at voting : 2. That Austins Testimonie should be put off as a Rhetoricall Evasion . Truth . To the first , it will shortly appeare as the Light at Noone day , what packing of Votes , and listing , and mustring up of Numbers have been in all Ages , in all Councells , in all Synods , in all Parliaments , and in all ( falsely so called ) Christian Countries , against the Lord , his Christ and Servants . Peace . But Mr Cotton marvailes that when the case concernes tolleration of Hereticks and Antichristians , that Antichrist should procure more Votes against Antichristians , and that Christ should procure any Vote , though fewer , for them . Truth . To expound this ridle ; It was never affirmed , that Christ hath any Votes for the tollerating of Hereticks or Antichristians in the Religious State or Church of Christ , but in the Civil State or Common-weale , that is , in the common field of the world together . Secondly , Not onely Antichrist may oppose some Antichristians , but the Israel of God may oppose Israel : Ephraim may be against Manasseh , and Manasseh against Ephraim , and both against Judah in severall respects . Have not the Presbyterians been against the Independents , and the Independents against the Presbyterians , and both against such a● seperate from the uncleannesses of them both ? No wonder then when one Antichristian Faction prevailes to crush another , ( and therein wraps up Christ Jesus himselfe as an Antichristian , ) that Christ Jesus should finde some Friends and Votes against the Oppressing Faction , though the number of the oppressours doe farre exceede , and cast the cause ( most commonly ) against Christ Jesus , as a Male factor , a Drunkard , a Glutton , a Deceiver , a mad-man possest with a Devill , a Seducer , a Blasphemer , &c. Peace . But to the second , let us Examine the Reasons against Austins Argument with Mr Cottons defence of them . The first answer was , that soule-killing was of a large extent in Scripture , which may reach to many sins that are not capitall ; Mr Cotton replyes ; the Answer reacheth not the point ; for as every killing of the Body is not a capitall crime , so neither is every killing of the soule , but such as is more voluntary and presumptuous , and joyned with some grosse and murtherous intent . Truth . Austin and Mr Cotton spake in generall , without distinction of soule-murther and killing : the Title and sound of soule-murther and soule-killing , should not be cast abroad like Thunder and Lightning , with a late excuse that we intend not every soule-murther and killing . Peace . Your second Argument was from the Dissimilitude of bodily and spirituall Death : Body-killing is but once and for ever , but a soule killed may recover , &c. Mr Cotton replyes , that the very attempt of soule-killing is capitall , Deut. 13. 10. Truth . First , then the Dissimilitude or Difference remaines good , between the murthering of the body , and the killing of the soule or inner man ; contrary to his Answer foregoing . Secondly , Concerning this attempting I have spoken elsewhere , and proved that spiritually it may be made good , against a Christian Israelite , falling away from Christ , and seducing others ; but literally , against such attempting against any mans present Religion or Worship , ( in any Civill State all the World over ) it cannot be taken , because the whole world , the Nations and peoples of it cannot parallell this State of Israel , whence this plea is taken . Peace . I presume ( Deare Truth ) you would not excuse and extenuate the punishment of a Soule-Traitour and seducer , now under the Gospel . Truth . No ; I aggravate the least attempt of soule-murther , and the least prejudice or hindrance to Eternall Life , infinitly above what is temporall and corporall murther , when either Husband or Wife , Brother or Sister , King or Queene , Synod or Parliament shall lay a stumbling block in the heavenly way , or grieve or offend the least of the littles ones of Christ Jesus , and such dreadfull punishment shall all even the highest and greatest finde , who now seeme to forget the Millstone . Peace . The third argument was from the different punishment which Christ Jesus hath appointed for Soul-killing , to wit , by the two edged sword , which comes out of Christs mouth , which is able to cut downe Heresie , and to slay the soul of Hereticks everlastingly . Master Cotton replies , this answer hath been removed above : Church censures are sufficient to heal the Heretick , if he belong to God , and to remove the guilt of his wickednesse from the Church , but not to prevent spreading , &c. nor to cle●se the Common-wealth from such rebellion as hath been taught by him against the Lord. Truth . Above hath also been shewen the soveraigne excellency and power of Christs spirituall meanes against spirituall infection : Above hath also been shewen the two-fold Common-wealth ; First , the Civil and natural ; Secondly , the spiritual , religious and Christian . Rebellion also against the Lord hath been proved , two-fold , First , spirituall , against himselfe in point of his more immediate worship and service , for which he hath provided not onely the vengeance of eternall fire approaching ( according to the degrees and hainousnesse of such rebellion ) but also present spirituall punishment , far exceeding all corporall punishment and torment in the world . 2 Rebellion against God is temporall and more mediate , as it is a resistance , opposition or violation of any Civil state or order appointed by God or Men. Now to confound these together , ( and to hover in generall tearms of Rebellion against the Lord ) is to blow out the Candle or Light , and to make a noise in the dark , with a sound and cry of a guilty Land ; a guilty State , soul-murtherers , soul-killers , hereticks , blasphemers , seducers , rebels against the Lord , kill them , kill them , &c. Suppose these soul-murthering Hereticks , Seducers , &c. be as full of vexation and mischief as the Musketoes or Wolves in New England or other Countries ; It were to be wished , ( but never can be hoped in this world ) that every Civil state , City and Towne in the world , were free from such mysticall and soul-vermin : The poor Planter and Farmer is glad , if his house and chamber , if his yard and field , his family and cattel , may be tolerably clear from such annoyances , however the Woods and Wildernes abound with them : They that are of such fierie pragmaticall restles spirits , that they content not themselves to keep the Farme and House of the Church of Christ free from such Infection & annoyance , but rage that such vermin are suffered in the worlds Wood , &c. It is pity but they had their ful employment and taske , to catch and kill even all the swarmes and Heards of all the Muskeetoes and Wolves , which either the Wildernes of America , or the whole World can afford them . 4. Peace . Accordingly the Fourth Argument was from Christs tolerating of soule-killers to live in the field of the World , though not in the Garden of the Church : Mr Cotton replyes , this hath been largely and fully refeld above . Truth . It is true , the Discusser alledged , and Mr Cotton refuted the Exposition of this Parable , but whether of them according to the minde of Christ Jesus , let every reader uprightly judge with feare and trembling at the word of the Lord. Peace . The Fifth Argument was from the Impossibilitie of killing and soule by a Heretick : Mr Cotton answers , this is against Paul himselfe , 1 Cor. 8. 11. Truth . As I spake unto the Argument of the Impossibilitie of the perishing of any of Gods Elect , so here , the using of such an Argument is far from undervaluing or neglecting of any of the meanes or Ordinances , naturall or spirituall , which God hath graciously appointed , but to condemne the over-wise and over-busie Heads and Hands of Men , adding their Inventions to Gods Appointments , as if weake and insufficient : whereas Gods number of living and dead are certaine , and though the meanes which he hath appointed for life should faile , and notwithstanding all other meanes in the World used by men as helps and hindrances , yet his holy End shall not be disappointed , but fulfilled . Beside the Difference between soule-killing and body-killing , is but ( as Mr Cotton here useth the word ) so much as in us lieth , that is , by attempt or endeavour , which may be many wayes frustrated , and disappointed by the holy hand of God , and the soule yet saved and live in the day of the Lord Jesus . Peace . Whereas you said , that the imprisoning of Men in a Nationall or State Religion is guiltie of their Destruction , together with the monstrous sword of Civill Warres , which cuts off Men from all meanes of Repentance . Mr Cotton answers ; If the Religion be good , it is no Imprisonment : If it be naught , then there should be no Imprisonment . To the second ( sayth he ) this Feare is causeles , for if Men belong to God , he will give Repentance , and how ever ( sayth he ) God● revealed Will is fullfilled in their just Executions . Truth . I could here ask Mr Cotton where ( amongst all the Religions and Worships of the sonnes of men ) he ever met in the whole World , with above one Nation , which Nationally profest a true Religion ; and where ever , since Christ Jesus , ending of the shadowes , any State , Religion , or Nationall Worship can be found true ; notwithstanding Mr Cotton knowes I grant Gods people , in Kingdomes , Nations , Cities , Townes , &c. to be Gods Kingdome , Nation , Citie , &c. Peace . And since Mr Cotton speakes thus of Imprisonment , me-thinkes that every peaceable man and woman may bring in here against him , at the Tribunall of Christ Jesus , an Action of false Imprisonment ( indeed false every way ) not onely of the sensible and outward man , but of the most noble and inner part , the minde , the spirit , and Conscience ; for who knowes not that Jerusalem it selfe may be a prison to false-hearted Shimei ? Who hath not found a pallace a prison , when forc't to keepe within it ? yea confine a man to his own house and home , though deare and familiar , and most intimate to him , his owne house during that force and restraint , is a prison to him . Truth . Yea it is most wofully found evident , that the best Religion ( like the fairest Whores , and the most golden and costlie Images ) yea the most holy and pure and onely true Religion and Worship , appointed by God himselfe , is a Torment to that Soule and Conscience , that is forc't against its owne free love , and choice , to embrace and observe it : And therefore whether the Religion be good o●●aught ( as Mr Cotton here distinguisheth ) there ought to be no forcing , but the soule and minde and conscience of man , that is indeed the man , ought to be left free , as in his Earthly marriage-choice , so here ten thousand times rather in his heavenly and spirituall . Peace . But what say you to his unmercifull conclusion , in the bloudshed and destruction of so many thousands and millions , formerly and lately slaine and murthered by this bloudie Tenent of persecution ? Yea the late and lamentable streames of English bloud , and the bloud of our neighbours , friends , Brethren , Parents , powred forth by these late Episcopall or Bishops Warres ? Mr Cottons conclusion is , The revealed will of God ( sayth he ) is fullfilled in their just Execution , whether they belong to God or no. Truth . I wish Mr Cotton more mercy from God , and a more mercifull minde toward the afflicted , and I say as the Lord Jesus said in the case of offence : Great offences , Nationall offences will come for Religions sake , for Nationall Religion sake , but woe unto those that beare the guilt of so many thousand slaughters , murthers , ravishings , plunderings , &c. The Pope , the Bishops , the Presbyterians , the Independants , so farre as they have been Authours or Actors in these horrible Calamities , out of the perswasion of the bloudie Tenent of persecution for Religion and Conscience ; the voyce of so many Rivers of bloud cry to Heaven for vengeance against them . Peace . But may not ( blessed Truth ) the sword of Civill power which is from God ( Rom. 13. ) be drawne and drunke with bloud for Christ his sake . What say you ( among the many Examples of Religions Warres ) to the most famous Battles of Constantine against the bloudie persecutour Maxentius ? Was not Constantine Christs Champion , as once that valiant Scanderbeg cald himselfe against the bloudie Turks ? Truth . Sweet Peace , the sword of Civill power was Gods sword committed by Gods most wise Providence into the hands of that famous Constantine : Doubtles his warre was righteous and pious , so farre as he broke the Jawes of the oppressing persecuting Lyons that devoured Christs tender Lambes and sheepe : And famous was his Christian Edict ( wherein Licinius joyned with him ) when he put forth that imperiall Christian Decree , that no mane Conscience should be forced , and for his Religion ( whether to the Romane Gods , or the Christian ) no man should be persecuted or hunted : When Constantine broke the bounds of this his owne and Gods Edict , and drawes the sword of Civill power in the suppressing of other Consciences for the establishing of the Christian , then began the great Mysterie of the Churches sleepe , the Gardens of Christs Churches turned into the Wildernesse of Nationall Religion , and the World ( under Constantines Dominion ) to the most unchristian Christendome . Peace . I am unquestionably satisfied , that there was never any Nationall Religion good in this world but one , and since the Desolation of that Nation , there was never , there shall be never any Nationall Religion good againe : and this will be most evident to such as hould the Truth of the continuance of Christs visible Church in the way of particular Congregations . 6. But now to the Sixt Argument , which Mr Cotton thus repeats from the possibilitie of a false Teacher , & a spirituall Wolves recoverie from the estate of a soule-killer to become a soule-Saviour , as it was in the case of Paul : And thus he answers ; If men be such Blasphemers , and such Wolves , as Paul was before his Conversion , neither the Law of God nor man would put such a Man to death , who sinned of Ignorance , and walked ( as himselfe professed ) in all good Conscience , even in his former evill times , Acts 23. But as for such as apostate from the knowne truth of Religion , and seeke to subvert the foundation of it , and to draw away others from it , to plead for their Tolleration in hope of their Conversion , is as much as to proclaime a generall pardon to all malefactours ( save onely such as sin against the Holy Spirit ) for he that is a willfull murtherer and adulterer now , may come to be converted , and die a martyr hereafter . Truth . I see not why Mr Cotton should passe a more charitable censure on Pauls Conscience , then on other Mens professing Conscience also and the feare of God : nor an harder censure upon other Men ( to wit , that they are convinced , and sinne against their owne Conscience ) more then upon Paul himselfe : Heard he not that famous powerfull Sermon of Stephen ? Saw he not his glorious and most heavenly Death ? and having so much to doe with the Saints , could he otherwise choose , but heare and see many heavenly passages tending to his soules conviction ? Peace . Yea why should Mr Cotton pinch upon Apostates from the truth of Religion and Seducers ? he cannot choose but know how many thousands and millions of men and women in the world , are Hereticall , Blasphemers , Seducers , that never yet made profession of that which he accounteth True Religion ? True. Yea and ( to plead thy case Deare Peace ) why should Mr Cotton couple Murtherers and Adulterers with Apostates and Seducers ? Doth not even the naturall Conscience and Reason of all men put a Difference ? Doe not even the most bloudie Popes and Cardinalls , Gardiners and Bonners , put a difference between the crimes of Murther , Treason , Adulterie ( for which although the offendour repent , &c. yet he suffers punishment ) and the crimes of Heresie , Blasphemie , &c. which upon Recantation and Confession , are frequently remitted ? Peace . I remember it was high Treason in H. 8. his dayes to deny the Kings spirituall Supremacie , as well as to kill his person , and yet upon Confession and Recantation we finde , that the very Conscience of those bloudy men could distinguish between these Treasons . Truth . 'T is true this bloudie Tenent of persecution was lamentably drunke with bloud in the dayes of that Henry , as well as afterwards in the dayes of his bloudie daughter Marie , and yet in Henry his dayes we finde John Haywood recanting his ( so cald ) Treason against the Kings Supreamacie in spirituall things , and is cleared . When famous and faithfull Cromwell , for words pretended to be spoken by him against the Kings person , must pay his noble Head. But to End this Chapter , most true it is , that multitudes of people in all parts of bloudie Christendome , and not a few in England in Henry the 7. and Henry the 8. his dayes ; have escaped with a Recantation and Abjuration , for spirituall Treasons , when principles of Reason and Civill Government have taught men , for their common safetie , to thinke of other punishments for Murtherers , Adulterers , Traytours . Exam : of Chap. 73. replying to Chap. 76. Discussing the Testimonie of Optatus . Peace . MAster Cotton having alledged Optatus , justifying Macarius his putting Hereticks to Death , from the Example of Moses , Phinehas , and Elijah ; it was answered , that these shafts were drawen not out of Christs , but Moses Quiver : Mr Cotton replyes ; did ever any Apostle or Evangelist make the Judiciall Lawes of Moses concerning Life and Death ceremoniall and typicall ? Truth . What ever the Apostles of Christ did in this matter , yet sure it is Evident , that Mr Cotton himselfe makes some of Moses Lawes , which he calls Judiciall , to be but ceremoniall and typicall . Peace . Me thinks Mr Cotton should never grant that , who layes so much waight upon Moses practices , and the morall and perpetuall ground of them . Truth . Well take for an Instance this very case of putting to Death , Idolaters and false Prophets , he grants this in this very Chapter to be typicall in the State of the Jewes ; for Israell ( sayth he ) being the Church of God , and in Convenant with God , their Example will onely extend to the like Execution of all the false Prophets in the Church of God. Peace . Such a Candle lighted up in the Conscience and Judgement and Confession of Mr Cotton , may ( if the Father of Lights so please , ) light up many Candles more , to Mr Cottons owne and the eyes of others . Truth . Yea if the Father of Lights so please , Mr Cotton will looke back and see , that if the Example of Israel extend no further then to the Church of God , then those Lawes of Moses concerning Religion , cannot but be typicall and ceremoniall ; for , what is morall and perpetuall , none can deny to concerne all Men in all Nations , where no Church or House of God was ever erected . 2. Peace . If Mr Cotton say it extends but to the Church of God , what Church of God can Mr Cotton meane , but a particular Congregation ( for he professeth against Nationall , Provinciall , &c. ) And yet how can he meane a particular Church , since he grants the Church of Christ armed with no other weapons then spirituall , like unto the Head and King thereof Christ Jesus ? 3. Truth . If Mr Cotton will grant the Church of Christ to have been extant upon Earth during the first three hundred yeares of her fiery tryalls , he must grant that then the Church of Christ was furnished by Christ Jesus with no other weapons but spirituall , for all the Civill powers of the World seemed to be against them . All which time by Mr Cottons Doctrine , the Church of Christ his heavenly Garden must needs be over-growne with Hereticks , Idolaters , false Prophets , for want of a Civill Sword , &c. Or if they were not ( as sure it is , the Spouse and Garden of Christ was never fairer since ) : As Mr Cotton grants the Example typicall , and extending onely to the Church of God , so must he then also grant these false Prophets and Idolaters to be put to Death by the Churches power , which is onely spirituall , and Israels materiall Sword will then appeare to be a type of the two-edged sword of Christ Jesus in the Gospel . Peace . It is true ( sayth Master Cotton , ) what the Discusser sayth , that Christ Jesus gave no Ordinance , Precept or President in the Gospel for killing men for Religion , and no more ( sayth he ) for the breach of Civill Justice : Civill Magistrates therefore must either walke without Rule , or fetch their Rules of Righteousnesse from Moses and the Prophets , who have expounded him in the Old Testament . Truth . If Mr Cotton please more awfully to observe & weigh the minde of Christ Jesus his New Testament in this point , he will not onely heare himselfe subscribing to Caesars Right in Civill matters , but also by his servant Peter establishing all other formes of Civill Government , which the peoples or Nations of the World shall invent or create for their civill being , Common-weale or wellfare . Yea he may remember that Christ Jesus by his Servant Paul commandeth the Magistrate , to punish Murther , Theft , Adulterie , &c. for he expresly nameth these Civill Transgressions together with the civill Sword the Avenger of them , Rom. 13. Peace . I cannot well conceive what Mr Cotton meanes by saying , that Moses and the Prophets expounded Christ Jesus in the Old Testament . Truth . Nor I : They did speake or prophecie of Christ , they did type or figure him to come , with his sufferings and Glory , but ( as John sayth ) Grace and Truth came by Jesus Christ , that is , the fullfilling , opening , and expounding came by Jesus Christ . Peace . Hence indeed I remember that Christ Jesus ( Luc. 24. ) expounded to his Disciples , out of Moses and the Prophets , the things written of him . But more particularly touching Moses : Macarius did well ( sayth Mr Cotton ) in putting Hereticks to Death , from the Example of Moses putting Idolaters to Death , Exod 32. and the Idolater to Death , Levit. 24. Truth . These Instances ( by Mr Cottons Confession ) extend no further then the Church of God , and then I desire my abovesaid Answer may be uprightly weighed . And I adde the former Instance of putting Death the three thousand Israelites about the Goulden C●lfe by the hand of the Levites , may most lively seeme to typifie , the zealous Execution of spirituall Justice in ( the Israel of God ) the Church of Christ , by the true Ministers of Christ Jesus , the true Antitype of that zealous Tribe of Levi. Peace . Concerning Phineas , whereas it was said that the flaying of the Israelitish Prince and Daughter of Midian , was not for spirituall but for corporall fulthinesse , Master Cotton answereth and urgeth the Israelites eating of their Sacrifices , and joyning to Baal-peor : Also that single Fornication was no capitall crime . Truth . It is most true , the people committed both spirituall and corporall Filthines ( as very often they goe together ) but the Justice of God reckoned with these two sinners , for and in the midst of their corporall Filthines , which although it were not capitall in Israell , yet the committing of it with so high an hand of presumption ( and small sinnes committed presumptuously in Israell were Death ) was enough to make it worthy of so sharpe and sudden a Destruction . Peace . Concerning Phineas his act Mr Cotton acknowledgeth that it is no president for Ministers of the Gospel so to act , but withall sayth it is praesidentiall for Magistrates . Truth . Phineas his Act ( whether of ordinarie or extraordinary Justice ) how can it be praesidentiall to the Civill Magistrate in a particular Church , where the weapons are onely spirituall ? And Mr Cotton grants these Examples extend no further then the Church : Such as maintaine a Nationall Church ( which Mr Cotton doth not ) have some colour to urge this Example for a president : for in a civill State , civill Officers , civill Lawes , civill Weapons , civill punishments and rewards are proper , as are also ( and onely ) Spirituall Officers , spirituall Lawes , spirituall punishments and Rewards in a spirituall State. Peace . Concerning Eliah , Mr Cotton excepteth against the number eight hundred and fiftie , as too many by halfe . Truth . It is true , the number of Baals Prophets were foure hundred and fiftie ( false Prophets enough to one poore true ) but yet Eliah numbers Jezabells foure hundred trencher Chaplins with them ; for , sayth he , Now therefore send and gather unto me all Israel unto Mount Carmel , and the Prophets of Baal foure hundred and fiftie , and the Prophets of the Grove foure hundred , which eate at Jezabells Table . Peace . But how ever ( sayth Mr Cotton ) here was no type nor Figure for Actions of morall Justice , ( though sometimes extraordinary ) yet they are never figurative , but with such as turne all the Scripture into an Allegorie . Truth . To make the shadowes of the old Testament and the Substance or Body of the New , all one , is but to confound and mingle Heaven and Earth together , for the state of the Law was ceremoniall and figurative , having a worldly Tabernacle with vanishing and beggarly Rudiments : And I believe it might not onely be said , that Abrahams lying with his handmaid Hagar , was an Allegorie , but that the whole Church of Israell , Roote and Branch , from first to last included figurative and Allegoricall Kernells , were the Husks and Shells disclosed with more humbly diligent and spirituall teeth and fingers . Peace . I cannot but assent unto you , that to render the old Testament Allegoricall in an humble sobrietie , your Instance with many more give sufficient warrant . Truth . Yet I adde ( in answer to Mr Cottons charge of turning all Scripture into an Allegorie ) that to deny the Historie of either Old or New Testament , or to render the New Testament ( which expounds and fullfills the ancient figures ) Allegoricalls are both absurd and impious . Peace . But how ( sayth Mr Cotton ) can an Act of morall righteousnesse be figurative ? Truth . There is a Fallacie in this tearme [ morall Righteousnesse ] for Mr Cotton himselfe hath ●●knowledged a Righteousnesse two-fold , A Spirituall Righteousnesse of the Church , and a civill of the Common-weale : Mr Cotton also acknowledgeth Israel to be a Typicall people , their land a typicall Land , their Ministry and Worship typicall ! How can Mr Cotton then deny , but that the weapons of this people , their punishments and rewards , &c. ( so far as concerned this their mixed figurative and typicall state ) were figurative and ceremoniall also ? And so not parts of morall civill Righteousnesse , or common to all other Nations and peoples in the World. Peace . I cannot readily assent to Mr Cotton , that morall Actions of Civill Righteousnesse could not be figurative with this ceremoniall , typicall and figurative people : for their warre it selfe ( which if lawfull , is an Act of civill morall Righteousnesse ) Paul seemes to make figurative of the spirituall Warres of the Christian Israel and Church of God. Truth . Yea and it is easie to observe that not onely their spirituall Worship , &c. not onely Acts of morall and civill Righteousnesse in peace and warre , &c. but even their very naturall Actions and Excrements ( in warres against their Enemies ) were figurative and typicall , full of heavenly and spirituall Instruction , which the unbelieving Jewes then saw not , but the believing saw , as they saw Christ Jesus in the Sacrifices , and all their observations leading to the blessed Son of God , the Messiah , the Annointed , or Christ to come , and his Eternall Kingdome . Peace . Mr Cotton in the next place takes offence that the Fact of Elijah should be called miraculous , and askes if it be a miracle for Elijah with the aide of so many thousand Israelites to put to Death foure hundred and fiftie men ? Truth . Mr Cotton mistakes the word , for the word is not fact but passage , which compriseth not onely the slaughter of these their Priests , but the whole matter and busines , as the putting of the Worship of the true God , to the Tryall of Fire from Heaven , the descending of Fire from Heaven , the devouring of the Sacrifice , and licking up of so much water , and upon this so great a number of their Priests ( the Fathers , Shepheards , and Gods of the people ) so thunder-smitten as from Heaven , with so sudden and dreadfull a slaughter , what can these be but an extraordinary Inspiration in the Prophet , a supernaturall descent and operation of Fire , yea and an extraordinary and wonderfull change in the heart of the People ? And I doubt not but Mr Cotton doth sometimes give an heavenly and spirituall signification , to all these figurative and miraculous Mysteries . Peace . But I wonder at the next words ; Though Christ ( sayth he ) gave no such Commission to Ministers of the Gospel to put false Prophets to Death , as Elijah did , yet the Act of Dutie was an ordinary dutie of morall Righteousnesse , belonging to such as beare the Sword. Anon againe he writes ; This Example will not extend to the Idolaters of the World. First , Because many thousand thousand of them are exempt from the civill Magistracie of Christians . Secondly , They were never in Covenant with God , to whom onely the Law of Moses concerning the punishment of Idolaters extended . Thirdly , Though the Israelites were Idolaters , yet Elijah spared them , because of their simplicitie and Ignorance . Truth . I answer , first , if Christ Jesus gave no such Commission ( as is confessed ) then woe to all those Popish and Protestant Priests , who have ( by theft , or flatterie , or other evill meanes ) got Commissions from the Civill powers of the World , whereby ( to maintaine their own honours , and profits of Bishopricks and Benefices , &c. ) they smite with the fist and sword , of wickednes : or under a pretence of holy Orders in themselves , put over the drudgery of Execution to their enslaved Seculars ! Secondly , If these need no Commission , because to put to Death the false Prophets and Idolaters , is an Act of morall Righteousnesse , how agrees that Position and these three together . First , onely Christian Magistrates ( said Mr Cotton ) must act in these cases . Secondly , They must act against such onely as are Church-members . Thirdly , They must not act against such Church-members as commit Idolatrie out of simplicitie or Ignorance . Peace . Deare Truth , if it passe your capacitie to reconcile these in point of Truth , it must needs passe mine to see how such Doctrines can stand with any civill peace or order in the world . Truth . To affirme such Actions to be ordinarie duties of morall Righteousnesse , belonging to such as beare the Sword , and yet not to be practiced but by such Magistrates as are most rarely found in the World , and on such a people in such an Order as is most rare in the Nations of the World , is to me all one , as to call all Fathers and Masters in the World to such ordinary Duties as belong to every Father and Master of a Familie : Or to call Masters and Commanders of Ships to such ordinary duties as belong to all Masters of Ships in the World : Or Captaines and Commanders in Warre to such ordinarie Duties as belong to all Captaines and Commanders in the World , and then at last to tell them : It is true , the Duties are ordinary and common , to all Fathers , Masters , Commanders , Captaines , but these Duties are to be performed onely by such Fathers , Masters , Captaines and Commanders , and in such Families , Ships , and Armies as are not ordinarie to be found in the World. Peace . I see not but the Similitude doth fully reach , for indeed although such a people so and so in Covenant with God , according to Mr Cotton , were true visible Churches according to Christs Institution , and so consequently their Magistrates truely Christian , yet compare such Magistrates with the rest of the Magistrates of the World , who as lawfully beare the Sword as Themselves , and compare such a people so and so in Church-Covenant , with the rest of the people and Nations of the World , and we shall not finde them ordinary and common , but rather as six fingers , wonders and monsters to all other parts of the World , yea even to the very Popish and Protestant parts of the World also . But to end this Chapter ; The other fact of Elijah in slaying the Captaines with their fifties , Mr Cotton acknowledgeth not to be alledged by any other Authour in this Controversie , but onely by the Discusser , to make himselfe work in such Cobweb-Evasions . Truth . Mr Cotton forgetteth , for Elijah his Act ( from Luc. 9. ) hath been mentioned by others , and answered too by Master Cotton in this present Booke and Controversie . And for the Cob-webs , let the poore Witnesses of Christ be esteemed as Spiders , and their Testimonie and Witnes but as Cob-webs , yet let them not be discouraged , but lay hould ( like Solomons Spider ) with the hand of spirituall Diligence , and let all such their heavenly Cob-webs be in Kings Pallaces . And let them know their Cobwebs be of such a strength , that how ever the cruell Beezome of persceution may sweepe them downe , out of this World , yet in pomt of Truth and true Christian power and worth , neither Pope nor Prelate , neither Presbyterian , nor Independent persecutour , nor Baalzebub himselfe ( the God of Flies ) shall ever be able to sweepe them downe , or breake through them . Exam : of Chap. 74. and 75. replying to Chap. 77. and 78. Peace . IN Chap. 74. One passage cannot be past by , to wit , [ God hath laid this charge upon Magistrates in the Old Testament to punish Seducers , and the Lord Jesus never tooke off this Charge in the New Testament : Who is this Discusser , that he should account Paul himselfe , or an Angel from Heaven accursed , that should leave this Charge upon Magistrates , which God laid on , and Christ never tooke off ? ] Truth . This is but a Repetition of what hath formerly been examined : unto which therefore I briefly say , It will never be found true , that God hath laid this charge upon all Magistrates in the World , as he did upon the Magistrates in Israel , to punish Seducers . Secondly , God laying this charge upon the Governours and Magistrates in Israel , the Church of God ( in the type ) lays it still upon Christ Jesus and his Governours spirituall under him in his spirituall Israel , which Kingdome he administreth , with Lawes , Punishments and Weapons Spirituall . All this Mr Cotton in this Controversie hath acknowledged . Thirdly , When he saith , Christ Jesus never tooke off this Charge . First , I answer , let that Parable which he mentioneth be the Tryall of it in the feare of God. Secondly , God having now in these last times declared his will by his Sonne : Where hath his blessed Sonne spoken to us , to build no more Temples , to erect no more Altars , to offer no more Sacrifices ? And yet these and the whole frame of that typicall State we justly abrogate , both from the words of Christ and his first Messengers , which are plaine and easie enough to such whose eyes it pleaseth God to open , although ( in expresse Tearmes ) Christ Jesus hath not given an expresse Catalogue of all such particulars to be abolished . Peace . In the next passage Mr Cotton deeply chargeth the poore Discusser with partialitie & falshood ; upon which Grounds he turnes off all the Consequences , which the Discusser observed to follow upon Mr Cottons Conclusions . Truth . It is true , the Authour of the Letter expresseth Libertie of Conscience to such as feare God indeed : Mr Cotton subscribes , but presently razeth out his Subscription in these words following , which he hath againe now reprinted , to wit , But the Question is whether an Heretick after once or twice Admonition ( and so after Conviction ) and any other scandalous and hainous offendour , may be tollerated , either in the Church without Excommunication , or in the Common-weale without such punishment , as may preserve others from dangerous and damnable Infection . Peace . Who sees not but this bloudie Tenent ( I meane these words now recited ) doth not onely restraine Libertie of Conscience to such as feare God indeed , and speakes fire and fagot to all the world beside : But also ( under the name of Heretick and Seducer ) throwes into the Furnace ( most commonly and ordinarily ) all such as feare God ( Christ Jesus and his Messengers and Ministers not excepted ) who have alwayes been and are accounted , the chiefest Hereticks , Blasphemers , Deceivers and Seducers in this World ? Truth . I adde the Consequences therefore remaine good , that either All the Inhabitants of the World must come into the estate of men fearing God : Or else dissemble Religion , and fearing God , in hypocrisie : Or else , be driven out of the World. Then also the Civill State must judge of the Spirituall , and of Magistrates fearing or not fearing God : The People must judge ( I say ) who feare God indeed , and are by them to be permitted , and who are the Hereticks , and to be punished , which who may not see to be the driving of the world out of it selfe , and the bloudie routing up of all Societies of Men ? Peace . This charge of partialitie and falshood , you have ( Deare Truth ) to my understanding shielded the poore Discusser from , Can you now helpe his Forehead , and his Heart , which Mr Gotton in the next passage chargeth with another notorious and impudent falshood , in relating out of a printed booke an Answer of the New English Ministers to Questions sent unto them from their Brethren in old , which answer Mr Cotton sayth he cannot finde . Truth . So much Gall and Vinegar hath Mr Cotton powred forth in this whole passage from the first to the last of it , that no sober minded man fearing God , and knowing Mr Cottons former temper of Spirit , but will confesse two things : First , that this bloudie Tenent of persecution hath infected and inflamed his very naturall Temper and former sweet peaceable disposition . Secondly , his Eye ( being thus bloudshot ) is so weakened in its former ( and otherwise excellent sight ) that it now questions no Difference between the Mountaines and the Molehills , for at the worst , in common probabilitie of Reason , there can be but a mistake in the Discusser concerning this passage . Peace . If the Discusser have no sparke of the feare of God , yet if but common crvilitie and honestie , or least respect of common credit among men , it were impossible for him to forge so grossely in matters lately printed , publike and obvious to every eye . Truth . The truth is , whether there be different Editions or different Copies printed , let Mr Cotton and whom it concerns take care of it , for the Discusser is confidently resolved that if this passage ( for the substance of it ) be not printed and to be read in print of all men , in their names , he will then willingly beare and lye under the charge of a false forehead and heart , which Mr Cotton in such heate and anger imputes unto him . Exam : of Chap. 76. replying to Chap. 79. Peace . IN this short Chapter the Discusser is charged with Ignorance and uncharitablenes , for thinking amisse of the Penmen of the Answer to the Questions , to wit , that he should conceive that the passage to New England should change the Judgement or Consciences of Men. Truth . The Discusser professeth ( and I know in truth ) to bewaile his Ignorance and uncharitablenes , yet upon a second review of the words , it will be found there was not an Imputation of such a conceit , to those worthy Authors , or any man , but an Item unto all men , occasioned by the Confidence expressed , that they doubted not , but those godly brethren of old England should agree with them here in New , if they were in New England together . This Item or Caveat will appeare to be given , not by way of positive Charge , nor in the least derogating from the holy and blessed use of free and humble Conference , but to take off the Edge of such Confidence of agreeing in New England , when the Differences of Gods people have been and are yet so great in Old and New , and so many Conferences and Disputations of Truth and Peace have not yet raised that blessed Agreement of which the Answer to the Questions would make no doubt . Peace . Me-thinkes there should be little hope of their comming to New-England when the New-English Ministers had got the Advantage of the higher ground , and Carnall Sword for their Religion to Friend , and had exprest their Judgement of their conceiving it not safe , that , ( if they should not agree , ) their severall wayes of Worshipping God , should be permitted in one Common-weale . Truth . Yea and I believe still the Consequence was truely gathered by the Discusser ( how ever Mr Cotton hath so charged his Forehead and Heart for it ) to wit , That the New English Ministers could not ( as their Conscience stood ) advise the Magistrates of New-England to permit that which their Consciences and Judgements taught them was not safe , &c. Peace . These passages occasion me to remember a serious Question which many fearing God have made , to wit , Whether the promise of Gods Spirit , blessing Conferences , be so comfortably to be Expected in New-England , because of those many publike sinnes which most of Gods people in New-England lye under , and one especially , to wit , the framing a Gospel or Christ to themselves without a crosse , not professing nor practicing that in Old ( except of late in times of Libertie ) which they professedly come over to enjoy with Peace and Libertie from any crosse of Christ in New. Truth . I know those thoughts have deeply possessed , not a few , considering also the sinne of the Pattents , wherein Christian Kings ( so calld ) are invested with Right by virtue of their Christianitie , to take and give away the Lands and Countries of other men ; As also considering , the unchristian Oaths swallowed downe , at their comming forth from old England , especially in superstitious Land his time and domineering . And I know these thoughts so deeply afflicted the Soule and Conscience of the Discusser in the time of his Walking in the Way of New Englands Worship , that at last he came to a perswasion , that such sinnes could not be Expiated , without returning againe into England : or a publike acknowledgement and Confession of the Evill of so and so departing : To this purpose before his Troubles and Banishment , he drew up a Letter ( not without the Approbation of some of the Chiefe of New-England , then tender also upon this point before God ) directed unto the King himselfe , humbly acknowledging the Evill of that part of the Pattent which respects the Donation of Land , &c. This Letter and other Endeavours ( tending to wash off publike sinnes , to give warning to others , and above all , to pacifie and to give Glory unto God ) it may be that Councell from Flesh and Bloud supprest , and Worldly policie at last prevailed : for this very cause ( amongst others afterward re-examined ) to banish the Discusser from such their Coasts and Territories . Peace . But from Violence to the Discusser , or any other , Mr Cotton ( in the next passage ) protests his Innocencie , and insinuates the Discusser to be no other then ( a Devill ) an Accuser of the Brethren , for imputing to them any such Evill , &c. Truth . He that reads how hard the Heart of holy David grew , in the sinne of Whoredome and Murther , untill the Lord awakened him , will lesse wonder , that Spirituall Whoredome and murtherous violence , may possesse the Heart of Gods Davids and holiest Servants now , and that without blush , or shame , or least appearance of Relenting : Doth not all this whole Traverse of Mr Cotton maintaine a persecution even unto Death , of such whom the Civill State shall judge Hereticks , Blasphemers , Idolaters , Seducers , &c. Doth not this very Chapter expressely justifie persecution upon the Subverters of the Christian Faith , obstinate after Conviction ? upon Blasphemers , Idolaters , Seducers ? And is Mr Cotton not informed , what successe his Doctrine hath had , that ( if a mercifull God had not prevented ) not Courting , nor Fining , nor Imprisoning , nor Whipping nor Banishing had been punishment sufficient , to men and women , for cause of Conscience in New-England , but even Death it selfe , ( according to the Principles of persecution ) had been inflicted . Peace . Mr Cotton will urge that Gods people will not be such Hereticks , &c. Truth . I might urge Mr Cottons owne grant of such sinnes in Gods owne people , for which they may be justly Excommunicated ; but I will rather produce an Instance in our Nation of England . None fearing God will easily deny the Eminent Godlines of Cranmer & Cromwell in King Henry the eight his dayes ; At that very time when King Henry himselfe disputed in so famous an Assembly against the blessed witnesse of Christ Jesus , John Lambert ! Finde we not also holy Cranmer disputing before the King and that Stately Assembly , against this poore Servant of God , for that horrible and monstrous Idoll of Transubstantiation ? Peace . Finde we not then also holy and zealous Cromwell ( at the Kings command ) reading that bloudie Sentence of Death against that blessed Lambe of Christ Jesus , who was thus worried to Death , not onely by the bloudie Wolves the Bishops , but even by those holy Lambes of Christ , Cranmer and Cromwell also ! Truth . This was that blessed Lambert , a true Follower of the Lambe of God Christ Jesus , who cryed out in the midst of the Flames , None but Christ , None but Christ : and well might he so cry : Not Cranmer , not Cromwell , who after so much Light in Disputations , yet persisted in their Heresie and Idolatry , and partaking with violence against this holy man , that he might well cry out , None but Christ , None but Christ . Exam : of Chap. 77. replying to Chap. 80. Peace . AS it is ( Deare Truth ) oftentimes in Journies , the worst way and saddest weather attends the Journies End : So here Mr Cotton ( neere our close ) chargeth upon the Discusser a threefold wresting of his words , and accordingly so much false-dealing . Truth . It is sad on the Discussers part , if this be done by him , either by a willfull or a negligent hand . Peace . Yea and it is sad on Mr Cottons part , if the Charge be not reall and substantiall . Truth . Mr Cotton acknowledgeth his words to be these The Godly will not persist in Heresie or turbulent Schisme , when they are convinced in Conscience of the sinfullnesse of their way ] The first charge therefore against the Discusser is that he confoundeth Admonition with Conviction , for ( saith Mr Cotton ) Admonition ought not to be dispenced , untill the offendour be convinced in his own Conscience of the sinfullnesse of his Way . Truth . For answer hereunto the Discusser to my knowledge humbly appealeth to the Searcher of all Hearts , that he hath not willingly nor wittingly falsified Mr Cottons words in a tearme or syllable . And indeed whether he hath wronged him at all , or be not rather unjustly trampled under the feete of weake and passionate charges , the Discusser appealeth to Mr Cottons owne Conscience , awaked ( if God so please ) out of this bloudie Dreame . Peace . Yea but ( sayth Mr Cotton ) Admonition is one thing , and Conviction in their owne Conscience is another ; for though sayth he , Admonition ought not to be dispenced till after Conviction , yet it may fall out that the Church ( through mistake ) proceedeth to Admonition before the offendour be convinced in his own Conscience of the sinfulnesse of his Way . Truth . Passing gently by the want of Equitie in Mr Cotton to the Discusser , in condemning him of falshood , for taking Admonition for Conviction , when he makes it but a mistake in the Church to practice the one for , or before the other : I answer , I know not that sutable Distinction between Admonition and Conviction , as Mr Cotton carrieth it , saying , that how ever the Church may through mistake practice Admonition before Conviction , yet Admonition ought not to proceede , untill after Conviction in a mans owne Conscience , for finde we not the words of Reprooving , Rebuking , Admonishing , Exhorting a brother , indifferently used both in the Old and New Testament ? And doth not that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Matth. 18. Reprove him ) imply Conviction as well as Reproofe or Admonition , for doth it not signifie Convincingly reprove him ? Peace . I have heard indeed , that Conviction is twofold : First , Externall and legall before men in Civill or Spirituall Judicature . Secondly , Effectuall and inward in the Court of a mans own Conscience before God , which internall , alwayes followes not the Externall . Truth . No , such Externall Conviction may be legall before men , but not in the fight of God , and a mans owne Conscience , as we see in the case of Naboth , who was legally convict of Blasphemy , when acquitted by God and his owne Conscience : As also in those Consciences ( of which Paul speakes ) seared with hot irons , which Consciences ( notwithstanding the abundance of Light from heaven convincing , yet ) are not brought from believing Lyes . Peace . Yea , but it seemes by Mr Cottons words , that the Church , that is , ( according to his way ) the Major part of the Church must judge that the Heretick is convinced in his own Conscience of the sinfullnesse of his way before she proceedeth to Admonition . Truth . For my part I cannot reconcile these three Propositions , comprized by Mr Cotton in these few lines . First , the Godly will not persist in Heresie , or turbulent Schisme , when they are convinced in Conscience of the sinfullnesse thereof . Secondly , The Church is to judge of the Conviction of such a Godly mans Conscience . Thirdly , Although such a Godly man be convinced of the sinfulnesse of his way , yea although he will not persist in Heresie or turbulent Schisme , when he is thus convinced in Conscience of the sinfulnesse thereof , yet then is the Church to proceede to Admonition . For thus he sayth , Admonition ought not to be dispenced till after Conviction . Peace . If Mr Cotton spake of the first Conviction , to wit , the Externall , I could subscribe , but now speaking of that internall in a mans owne Conscience , I see it pleaseth God , most holy and onely wise to permit the best and wisest of his Servants , to intrap , intangle , and bewilder themselves , that they may learne to confesse him onely and infinitly wise , and be more humble in themselves , as fooles and lyars , and lesse bitter in their Judgements and Censures on the poore Vnderlings and Outcasts . Truth . O that Mr Cotton , who grants the Godly may fall into such fowle sinnes of Heresie and Schisme , may also be godly jealous over himselfe and others fearing God in old or New England , that also possibly they may fall , into the very sinne of persecuting the Sonne of God himselfe , especially since it is the Lot of Christ Jesus ( beyond all compare ) both in Himselfe and his Followers , to be accounted the greatest Heretick , Blasphemer , Seducer and Deceiver . Peace . To the second and third Charge Mr Cotton complains of false dealing , in that the Discusser should render his words , as if he charged such to be obstinate persons , that yeelded not to once or twice Admonition , and that for every Errour , when he speakes onely of persisting in Heresie , or turbulent Schisme . Truth . For answer , let Mr Cottons Conclusions in the beginning of this Booke be remembred . Wherein he maintaines that a Man of an Erroueous and blind Conscience in Fundamentall and weighty points , and persisting in the Errour of his way , is not persecuted for cause of Conscience , but for sinning against his Conscience . Whence it followes that the Civill Courts of the World must judge : whether the matter be fundamentall and weighty : whether the partie have been rightly once and twice admonished : and whether he persist in the Errour of his Way : that is , whether he be obstinate after such Admonition , and must then be persecuted , though ( as the Conclusion wofully concludeth ) not for cause of Conscience , but for sinning against his Conscience . Peace . Yea but the Discusser ( sayth Mr Cotton ) dealeth falsly , in carrying my words , as if I had said , that Godly persons in whatsoever Errour they hould , if they yeeld not to once or twice Admonition , they must needs be obstinate : whereas ( he saith ) he speakes not of every Errour , but of persisting in Heresie and turbulent Schisme . Truth . The Discusser did not so say , or so carry it as Mr Cotton insinuates , but this he saith , that even in the place of Righteousnesse and Judgement ( as Salomon saith ) Iniquitie , and such Iniquitie ( in all civill Courts of the World , and in all Ages of the World ) usually hath been found , that as in multiplying glasses a Flea is made an Elephant , &c. So the poore witnesses of Christ have been proclaimed and persecuted for Hereticks , Blasphemers , Seducers , &c. not onely for not houlding the Popes Transubstantiation , Auricular Confession , Purgatorie , and those waightier points of the Beasts worship : but reading a piece of a Leafe of Scripture or any good booke is Heresie . Eating a piece of Flesh in Lent , yea the slight breaches of the smallest Traditions of the Elders and State Worships , accounted Heresie , Blasphemie , &c. Peace . Hence was it I think , that the Naturalist could tell us in the Fable of the Fox and the Lyon , that the Fox ran not away in vaine upon the Proclamation of the departure of all horned Beasts , as knowing that if the bloudie persecutours of the World shall say , the plainest Ears are hornes ( that is , the smallest Errours , yea the plainest Truths are Heresies ) it is in vaine for any Innocent to plead they are but Eares , &c. Truth . Yea hence it was that in that famous , or rather most infamous Councell of Constance , the blessed Servant and witnes of Christ Jesus , John Hus , was as it were stobd to Death ( before his burning ) with tearmes of Heresie , Heretick , Heresiarck , yea though he held as the Pope and the Councell held , even in those points for which they condemned him , because ( beside their hatred of his Holines , witnessing against their Filthines ) themselves would say from his writings , that he did hould so and so against their Popish Tenents , which he himselfe profest he never did . Peace . In the next place ( Deare Truth ) are two Passages related by the Discusser from New England . To which Mr Cotton gives no credit . 2. He sayth , If such words were spoken , they might be spoken upon such waights as might hould waight , &c. Truth . For the Stories and the Discussers mistakes ( willing mistakes , as Mr Cotton seemes to insinuate ) I know the Discusser humbly desires like a true Traveller to his heavenly Countrey , to heare of , and see and acknowledge , and forsake every false path and step ( by the helpe of Christ ) that the poorest childe , though but a naked Pagan shall hint him of : But why should the Stories seeme incredible that suite so wofully fit with the Common Tenents ? Peace . It may be Mr Cotton will not believe it , nor approve it : But there are not two , but ten witnesses , to testifie such Stories , were it seasonable to relate and inlarge such particulars . Truth . Let Mr Cotton then please to understand ( to passe by particular names of the former Stories , which are ready to be declared to any charitable and loving Enquirie ) that his bloudie Tenent is a bitter Roote of many bitter branches , not onely bitter to spirituall tasts , but even to the tast of Civilitie and Humanitie it selfe . But since the names of persons are so desired , I shall relate ( not out of any personall disrespect to Mr Streete and the people of Cohannet , aliàs Taunton , my loving friends ) what many testifie , that the said ( reputed ) Minister Mr Streete , publikely and earnestly perswaded his Church-members to give Land to none but such , as might be fit for Church-members : yea not to receive such English into the Towne , or if in the Towne , yet not to Land , that if they lived in the Towne or place , yet they might be knowne to be but as Gibeonites , hewers of wood , and drawers of water for the service of them that were of the Church . Peace . I know what troublesome Effects followed in the same place , and what Breaches of Civill and humane Societie ? What Departures of divers , and Barres to the comming of others , to the spoile and hindrance of a most likely and growing Plantation . But to proceede ( Deare Truth ) you cannot more faithfully and carefully labour to discharge the Discusser of falshoods , then Mr Cotton endeavours to lay them on : For to the former three , behould in the next passage foure more . For , first the Discusser is charged to report Mr Cotton as expressing Confidence in this cause , which Mr Cotton sayth he expressed not . Secondly , He reports Mr Cotton to say , that he ( to wit , Mr Cotton ) had removed the grounds of this Errour , whereas Mr Cotton ( saith he ) said not so , but that he had spoken so much for that End. Thirdly , He foisteth in the name of great Errour , which though it be so , yet Mr Cotton did not so stile it . Fourthly , That Mr Cotton should conclude , that to be a great Errour , that persons are not to be persecuted for cause of Conscience , when he states the Question so , that none ought to be persecuted at all for cause of Conscience , but for sinning against their Conscience . Truth . Sweet Peace , he that hath a minde to beate a Dog , will soone finde a cudgell , &c. If Mr Cotton had not esteemed the Discusser as a Dog , and had not had as great a minde as a Dog to use him , he would never have so catcht at every line and word , to finde out ( such ) the Discussers Lyes and Falshoods . For , first , it is apparant that the Discusser here undertooke not to repeate Mr Cottons words , but upon such and such words of Mr Cottons ( compared with all former Agitations ) to collect according to his understanding such a Conclusion . Peace . But whether he hath rightly and without breach of Truth or Love so and so collected , let it be ( briefly ) in the feare of God examined . Truth . First then , hath not Mr Cotton through all this discourse , exprest a Confidence ( some have called it imperious and insulting ) against the poore Hereticks , Blasphemers , Seducers ? And doo not these words [ for avoyding the grounds of your Errour ] import so much ? Secondly , Doth not Mr Cottons words imply that in his opinion such a Tenent is an Errour , and that by speaking so much against it , he hath removed it , what ever his opponent thinks to the contrary ? Thirdly , Why may not the Discusser , or any man say , that Mr Cotton counts that a great Errour , which Mr Cotton endeavours so to represent to all men ? Peace . But the fourth ( sayth Mr Cotton ) is an evident falshood in the Discusser to say , that Mr Cotton should conclude this to be the great Errour , that persons are not to be persecuted for cause of Conscience . Truth . The Father of Lights hath of late been graciously pleased to open the eyes of not a few of his servants to see that Mr Cottons Distinction [ of not persecuting a man for his Conscience , but for sinning against his Conscience ] is but a Figleafe to hide the nakednes of that bloudie Tenent , for , the Civill Court must then judge when a man sinnes against his Conscience , or els he must take it from the Cleargie upon trust , that the poore reputed Heretick doth so sinne . Peace . Mr Cotton adds that it is an Aggravation of sinne to hould or practice Evill out of Conscience . Truth . True , but I also aske , Doth not that persecutour that hunts or persecuteth a Turke , a Jew , a Pagan , an Antichristian ( under pretence that this Pagan , this Turke , this Jew , this Antichristian sins against his owne Conscience , ) doth not this persecutour , I say , hould a greater Errour then any of the foure , because he hardens such Consciences in their Errours by such his persecution , and that also to the overthrowing of the civill and humane Societie of the Nations of the World , in point of civill peace ? Peace . Well you may ( deare Truth ) enjoy your owne holy and peaceable Thoughts , but Mr Cotton ends this Chapter with hope that the reputed bloudie Tenent , appeares now whiled in the bloud of the Lambe , and tends to save Christs sheepe from devouring , to defend Christs truth , and to maintaine and preserve peace in Church and Common-weale . Truth . Sweet Peace , that which hath in all Ages powred out the precious bloud of the Sonne of God , in the bloud of his poore sheepe , shall never be found whited ( as Mr Cotton insinuates ) in the bloud of this most heavenly Shepheard : That which hath maintained the workes of Darknes 1600 yeares under the bloudie Romane Emperours , and more bloudie Romane Popes , hath never tended to destroy , but build and fortifie such hellish workes . That which all Experience ( since Christs time ) hath shewen to be the great Fire-brand or Incendiarie of the Nations , hath powred out so many Rivers of bloud about Religion , and that amongst the ( so called ) Christian Nations . That Tenent , I say , will never be found a preserver , but a bloudie destroyer both of Spirituall and civill peace . Exam : of Chap. 78. replying to Chap. 81. Peace . VVE are now ( Deare Truth ) through the mercie of the Father of mercies , arrived , at the last Chapter of this Sorrowfull Agitation : Mr Cotton finds nothing in this worth the while to speake to : yet thinks he it good to finde time to blame the Discusser for selfe . Applauses , vaine-glorious Triumph , and confident perswasion , which before he had noted Mr Cotton for . Truth . That which was noted in Mr Cotton was not meerly a perswasion or confidence , but indeed an imperious and insulting confidence , over the poore and oppressed , and an adding of V●megar to the Gall of the Sonne of God , persecuted in his poore Saints and Members . Peace . But may there not seeme to be too in the Discusser , too great a confidence of the converting and turning of the bloudie Storme of Warres about Conscience , into mercifull calmes of peace , and of the returne of Christs dove , with Olive branches of civill peace ? Truth . Then let thousands and ten thousands , French , Polonians , Hungarians , Transilvanians , Bohemians , Netherlanders , and others , and now at last ( through Gods gracious smiling upon this holy Truth of his ) I say , many thousand English men set to their seale and witnes , to wit , that Freedome to the Consciences of men , ( from all other but spirituall opposition ) hath stuck many Millions of Browes and Houses with Olive branches , that were before beblubbered and overwhelmed with teares and bloud . Peace . I cannot but confidently see and say , that doubtles , had not the prudent and zealous care of Englands Parliament and Armie subscribed to this blessed meanes of peace , restored to Lands and Countries embroyled in bloudie civill Warres about Religion , doubtles , the streame of Warre which hath run so long with bloud between the Prelates and the Puritans ( so calld ) had run as fresh and furious in all devouring flames between the Presbyterians and the Independents . Truth . Oh blessed be the God of peace , who hath more pitie upon the unpeaceable Sonnes of Men , then they have on Themselves . Peace . Mr Cotton in the next place addeth , that one passage he may not let passe , because the name of Christ is interessed in it , and dishonoured by it , to wit , [ Christ delighteth not in the bloud of men , but shed his own bloud for his bloudiest enemies : ] Mr Cotton answers ; It is true that Christ delighteth not in the bloud of men , while they gainsay and bloudily persecute him and his , out of Ignorance : but he delights in the bloud of such , who after the acknowledgement of his Truth , doe tread the bloud of his Covenant under-foote , and wittingly and willingly reject him from raigning over them : The contrary whereof he sayth Proclaimes the Gospel to the seede of the Serpent : Sows pillowes under all ellbowes , makes the Heart of the Righteous sad , strengthens the hand of the wicked , and proclaimes peace to Jezabell , and her whoredomes and witchcrafts , and concludes with prayer against such a bewitching of the Whores Cup , where , by open profession she is rejected , but let in by the back-doore of Tolleration . Truth . I perceive ( Sweet Peace ) that in the winding up of this Discourse Mr Cotton winds up , resolveth and reduceth his former pleaded for persecuting of Hereticks , Blasphemers , Idolaters , Seducers , into the persecuting onely of Apostates , who after the acknowledging of the Truth , doe tread the bloud of Christs Covenant underfoote , &c. To which I answer : If so then the discerning & judging between such as gainsay Christ , and blaspheame him out of Ignorance , ( such as Mr Cotton makes the Jewes , who put him to Death ) and such as willingly and wittingly reject him : I say , the judging of this must then rest at the Barre of the Civill Courts and Judicatures of the World , which necessarily implies a supposition of power of Judging in all the Nations of the World , and so consequently in Naturall men contrary to the Scriptures , which conclude all Mankinde ( while in their naturall estate , ) uncapable of the things of Gods Spirit . Peace . Yea and also ( to my understanding ) it implies , a submitting and subjecting of the Crowne and Scepter and affaires of Christ Jesus , to the Civill and humane Crownes and Scepters and Tribunalls of the Nations of this World , and that in spirituall and heavenly things , the proper affaires of his owne Spirituall Kingdome , in the which , the wisest of this world are ignorant , and extreamly opposite . Truth . For this , you know Mr Cotton hath a broken Refuge , to wit , [ the Nations of the World , & Naturall men must not judge untill they be better informed ] In which , what a wonderfull and menstrous suspension doth he put upon the affaires of Christ Jesus all the world over , and leaves the matters of Christ Jesus in worse case , and more poorely provided for by Christ Jesus , then the matters and affaires of any King or Kingdome in the World , beyond compare and Imagination . Peace . Yet , me-thinks those Scriptures quoted by Mr Cotton Luc. 17. Those mine Enemies , &c. and Revel . 16. Bloudie vengeance upon Antichristian Emissaries , are very considerable . Truth . Doubtles all Scripture seriously alledged by the most ignorant and unworthy ( how much more from so learned and conscientious ) ought seriously and awfully to be pondered in the holy presence of God : The Warrants and Authorities of civill powers ( though but pretended ) are not without due respect to be examined , although rejected ( in the end ) as insufficient , &c. But consider in the Examination of those Scriptures : Is it credible that all that resist Christ Jesus , his Kingdome and Government , are Apostate and Antichristian Emissaries , against whom he powres out that Violl ? Have they first acknowledged the Covenant of Jesus , and then trod the precious bloud of that High Covenant under feete ? Peace . The East is not so farre from the West , as those Scriptures from such a Conclusion . Truth . Yea how many hundreth thousands of Jewes and Turkes and Antichristians perish temporally and eternally , and that for refusing Christ Jesus to be King , and for shedding his bloud in his servants , who can never be brought under this guilt of Apostacie , after they have once acknowledged the truth of Christs Government and Kingdome . Peace . Me-thinks to understand the Scriptures in Mr Cottons sence , were a wonderfull penning up and straightning the holy Scripture . Truth . Sweet Peace , as soone may we immure the glorious Sun in a darke dungeon , as confine those bright Scriptures in the dark Cels of Apostacie : but I further observe , that Christ Jesus not only praid and dyed for his Enemies , who bloudily persecuted him and his out of Ignorance , but gave this reason against bodily Death to be inflicted on any for his cause and sake , Luc. 9. The Son of Man is not come to destroy Mens lives : and I might returne the Question to Mr Cotton , not unfitly , Are not these the words o● Him that delighteth not in the bloud of his bloudiest enemies and Gainsayers ? Peace . It will be said , What slaughters , what drinking of Bloud is that which Christ Jesus in these Scriptures intendeth ? Truth . I answer , although the Sword of Christs Kingdome , that sharpe Sword with two edges is a Spirituall Sword , and is carried in his Mouth , yet all power in Heaven and Earth being given into his hands by his Father , he ruleth and over-ruleth in a way of power and providence , all the powers of the World. There is therefore a great Sword given to him that rideth upon the white Horse , ( Revel . 6. ) by which , for the resisting of him that rideth upon the white Horse , ( in the gainsaying and persecuting of Christ in his Members ) Christ Jesus takes peace from the Earth , and suffers the Turkes to plague the Antichristian World , ( Papists and carnall Protestants ) to plague each other , and to fill Cups of Bloud each to other , while they contend and fight , first against God , and then one against another , for their severall false Prophets and Religions . Peace . Me-thinks then Mr Cotton might have spared to charge the Discusser with proclaiming of peace to Jezabell , &c. Truth . There is a Spirituall peace in the matters of Christs Kingdome and Worship , and in the particular Consciences and Soules of his Servants . There is a Civill peace in the quiet enjoyment of each mans proprietie , in the Combination of Townes , Cities , Kingdomes , &c. But neither of these three will Mr Cotton prove the Discusser proclaimeth to such Antichristians or enemies of Christ Jesus , who persecute and oppresse Jew or Gentile upon any civill or spirituall pretence . 'T is true , the Consciences and Worships of all men peaceable in their way , he affirmes ought not to be molested , and though not approved yet permitted , and ( although no spirituall , yet ) a civill peace proclaimed to their outward man while peaceable in civill commerce . To persecutours , he not onely proclaimes Gods Judgements spirituall and eternall , but temporall also , and affirmeth that all persecutours of all sorts ( and especially the bloudie Whore of Rome ( who hath so long been drunk with the bloud of the Saints , ) ought by the Civill Sword to be restrained and punished ( as the Destroyers of Mankinde and all civill and peaceable being in the World , ) according to the hight of their cruell and murtherous Oppressions . Peace . But Tolleration of her ( sayth Mr Cotton brings ) her in at the back dore , and so we may come to drink deeply of the Cup of the Lords wrath , and be filled with the Cup of her plagues . Truth . There are two opinions which have bewitched the Nations professing the name of Christ . First , That a Nationall Church or State , is of Christs appointing . Secondly , That such a Nationall Church or State must be maintained pure by the power of the Sword. While Mr Cotton prayes against the bewitching of the Whores cup , O that the Father of Lights might graciously please to shew him the depth of her witchcrafts , and his owne most wofull Delusions in both these . In vaine doth Mr Cotton feare partaking of her sinnes and plagues by a tollerating ( meerly ) of her Worship in a civill State , while he forgets the three great causes of her downfall and desolation , and partakes of any of them ( Revel . 18. ) to wit , Her worldly pompe and pleasure : Her spirituall Whoredomes and invented Worships , and her crueltie and bloudshed , more especially against the Consciences of the Saints or holy ones of Jesus . Exam : of Chap. 79. Touching the Modell of Church and Civill power , Examined in the first part of the bloudie Tenent , but not defended by Mr Cotton , or any , that the Discusser knowes of . Peace . I Had hoped ( Deare Truth ) that we had gained a peaceable and quiet harbour , after all our tempestuous Tossings in the boysterous Seas of this bloudie Tenent , yet now behold a sharpe and cutting winde of Mr Cottons continuall Censures ; For I was not ( sayth Mr Cotton ) of those that composed the Modell : and secondly , the Ministers say it was not sent by them to Salem , and therefore the Discusser is left of God to a double falshood . Truth . Sweete Peace , till sweete Death , in and ( often ) for Christ , close up the Eyes of his servants , they must not expect to rest fully from their Labours , and expect their workes to follow them . Once againe therefore let us heare the Discussers plea for himselfe against this blustering charge of double falshood . Master Cottons owne words in the End of his Answer to the Prisoners ▪ Letter , are these ; I forbeare adding Reasons to justifie the Truth , because you may finde that done to your hand in a Treatise sent to some of the Brethren , late of Salem , who doubted as * you doe . Truth . To my knowledge it was reported ( according to this hint of Mr Cottons ) that from the Ministers of the Churches ( pretended ) such a Modell composed by them was sent to Salem : Hereupon it was that the Discusser wrote on purpose to his worthy friend Mr Sharpe ( Elder of the Church of Salem , ( so called ) for the sight of it , who accordingly sent it to him . Peace . If this Modell , of such consequence , were so composed and so sent to Salem , if Mr Cotton directs others thither to repaire to make use of it , if he thus approve and promote it , I see not why it might not probably be collected , that Mr Cotton ( not the last in such great and publike matters ) was amongst , if not chiefe amongst the composers of it , and that he and they were not ignorant of the conveyance of it to Salem . Truth . But grant Mr Cotton should have been imagined to have been left out in this so great and publike a service , and that all the former probabilities faile : yet doubtles Mr Cotton will be cast at the barre of Christian Love and Moderation , for so bitter a charge upon the poore Discusser for so easie and harmles Mistakes . Peace . Such fierce flashes might well issue from the bloudie French Cardinalls against the poore Hugenots , from the English bloudie Bishops against the poore Lollards , from the bloudie Popes against the Hereticks and Lutherans : but a gentler Breath and stile might well beseeme a Protestant to a Protestant , engaged in common principles and Testimonies and sufferings of Jesus against those bloudie Tyrants . But to the Modell , Mr Cotton seemes highly offended , that the Discusser should say , that the Modell awaketh Moses from his unknowne Grave , and denies Jesus yet to have seene the Earth . For , Moses his Lawes were of force ( sayth he ) to the Israelites in the Land of Canaan , when Moses was dead : and againe , Christ came not to destroy the Law of Moses , not the Morall Law , nor the Judicialls , such as are of common Equitie : Or els ( sayth he ) the Conscience of the Civill Magistrate could never doe any act of civill Justice out of Faith , because he should have no word of God to be the Ground of his Act , if the Lawes of Judgement were abrogated , and none extant in the New. Truth . I answer ; that speech of the Discusser was neither unreasonable , nor untrue , as Mr Cotton alledgeth : for grant Christ came not to destroy the Morall Law of the ten Commands ( for the Substance of it , for all materiall circumstances therein Mr Cotton will not urge nor practice ) . Nor secondly , the Judicialls of Morall Equitie , that is , such as in deed concerne Life and Manners , according to the Nature and Constitution of the severall Nations and Peoples of the World. Peace . Pardon me ( Deare Truth ) before you proceede , a word of Explication : your Addition [ according to the Nature and Constitution of the Peoples and Nations of the World ] will not he allowed of . Truth . Without this I cannot allow of Moses his Judicialls to binde all Nations of the World , then before , or since Christ Jesus : my reason is : That people of Israel ( to which those Judiciall Lawes and punishments were prescribed ) was as I may say , a miraculous people or Nation , miraculously brought from one Nation , ( the Land of Aegypt ) into another ( the Land of Canaan ) both types , a people furnished with miraculous food and cloathing during their fortie yeares Travell through the Wildernes : The seaven Nations of Canaan wondrously and miraculously destroyed before them ; Their Lawes and Institutions miraculously delivered to them , &c. Beside ( not to wade deeper into this Controversie , as in the Examination of the Modell I have done ) their Land was typically holy , and that people the Church of God , the onely Church of God in the World. And therefore being a people of such miraculous considerations , Meanes and Obligations , the breach even of Morall Lawes concerning Life and Manners and civill Estate , might be more transcendently hainous and odious in them , then in the other severall Nations and peoples of the World , many thousands and millions whereof never so much as heard of the Name of the God of Israel . Peace . If men see cause to ordaine a Court of Chancerie , and erect a Mercy-seate to moderate the rigour of Lawes , which cannot be justly executed , without the moderate and equall consideration of persons and other circumstances ! Me-thinks , the Father of Mercies ( though he be Justice it selfe , yet ) cannot be justly imagined to carrie all Judiciall or Civill Lawes or Sentences , by one universall strictnes through all the Nations of the Earth . Truth . The Lord Jesus tells us of a more tollerable Sentence , ( even for the Sodomites in the day of Judgement , then for the Jewes , who were the people and Church of God : and Paul his servant layes heavier load ( Rom. 2. ) upon such Adulterers , Thieves , as professe to be Teachers unto others , &c. of the contrary Graces and Vertues . Peace . Deare Truth , the Scriptures are full , and many Arguments might be drawne out this way , but please you to pitch upon an Instance , whereby we may the sooner finish this Digression . Truth . Take that great case of the punishment of Adulterie , and I confidently affirme , that the Conscience of the Magistrate , may out of Faith , execute other punishments beside ( stoning to ) Death , which was the punishment of that sinne in Israell . For although ( as Mr Cotton sayth ) That was the Law of Judgement in the Old Testament , and there is no other particularly exprest in the New , yet the Conscience of the Magistrate may know , First , That the carriage of the Lord Jesus about this case , when the Question was precisely put to him , was extraordinary and strange : For ( although unto other Questions , even of the Pharisees , Herodians , Sadduces , the High Priest , and Pilate , he gave more or lesse , first or last , punctuall Resolutions , yet ) here , he condemnes the sinne , yet he neither confirmes , nor disanulls this punishment , but leaves the Question ( in all probabilitie ) and leaves the severall Nations of the World , to their owne severall Lawes and Agreements ( as is most probable ) according to their severall Natures , Dispositions and Constitutions , and their common peace and wellfare . Secondly , The Lord Jesus ( 1 Pet. 2. ) approveth of the severall humane Ordinances ( or Creations ) which the severall peoples and Nations of the World shall agree upon for their common peace and subsistence . Hence are the severall sorts of Governments in the Nations of the World , which are not framed after Israels Patterne . And hence consequently , the Lawes , Rewards and Punishments of severall Nations vastly differ from those of Israell , which doubtles were unlawfull for Gods people to submit unto , except Christ Jesus had ( at least in generall ) approved such humane Ordinances and Creations of Men for their common peace and wellfare . Peace . Me-thinks Mr Cotton , and such as literally stick to the punishment of Adultery , Witchcraft , &c. by Death , must either deny the severall Governments of the World to be lawfull ( according to that of Peter ) and that the Nature and Constitutions of peoples and Nations , are not to be respected , but all promiscuously forced to one common Law , or els they must see cause to moderate this their Tenent , which else proves as bloudie a Tenent in civill affaires , as persecution in affaires religious . Truth . Yea , of what wofull consequence must this prove to the state of Holland and Low-Countries , to the State of Venice , to the Cantons of Switzerland , to our owne deare State of England , and others who have no King , as Israells last established Government had , especially no King immediately designed , as Israells ( in the Roote ) was ? Yea what becomes of all Christianitie , and of Christs Church and Kingdome in the World for ever , if it want the Government of a King : for sayth Bishop Hall ( in his Contemplation on Michaes Idolatrie ) in plaine and expresse words : No King , therefore no Church . Peace . To end this passage , upon the former grounds , methinks the Conscience of a New English Magistrate ( being calld to be a Magistrate in Old England ) may in Faith execute any other punishment ( according to Law established ) beside Death , upon Adulterers . And the New English Colonies may be exhorted to rectifie their wayes , and to moderate such their Lawes , which cannot possibly put on the face of morall Equitie from Moses , &c. Truth . Your Satisfaction ( Deare Peace ) now praesupposed I proceed and grant ( with that Limitation forementioned ) that Christ Jesus neither abrogated Moses Moralls , nor Judicialls , yet who will deny that Moses established , ( beside the two former ) a third , to wit , Lawes meerly figurative , typicall and ceremoniall , proper and peculiar to that Land and people of Israel ? Those Lawes necessarily wrapt up that Nation and people in a mixt constitution , of Spirituall and Temporall , Religious and Civill , so that their Governours of Civill State were Governours of the Church , and the very Land and People were by such Governours to be compelled to observe a ceremoniall puritie and Holines . But Christ Jesus erected another Common-weale , the Common-weale of Israel , the Christian Common-weale or Church , to wit , not whole Nations , but in every Nation ( where he pleaseth ) his Christian Congregation , &c. Peace . Deare Truth , I cannot count him a peaceable childe of mine , that rests not herewith satisfied : Mr Cottons next Exception is against your excepting against a Magistrates Membership in a Church-estate , joyned with an Head-ship over it , to establish , reforme , &c. ( as being impossible that a Magistrate should sit Head and Supreame on the spirituall Bench , & yet stand as a delinquent at the spirituall Barre of Christ Jesus ) Mr Cotton answers , that in severall respects , a Magistrate may be a nursing Father and Judge in causes Ecclesiastiall , and yet be subject to Christs censure in the offensive Government of himselfe against the Rules of the Gospel . And where it might be said , that the Church is subject to the Magistrate in civill causes , and the Magistrate is subject to the Church in spirituall cases , Mr Cotton answers , this easeth not the Difficultie , for suppose , sayth he , the Magistrate fall into Murther , Adulterie , &c. which are civill Abuses , shall the Church tollerate him herein ? And he concludes , Let the like Power be granted to the civill Magistrate to deale faithfully with the Church in the notorious Transgression of the first Table , as is granted to the Church to deale with the Magistrate in the notorious Transgression of the second Table , and the Controversie is ended . Truth . This Answer and instance of Mr Cotton carries a seeming Beautie with it , but bring it to the Triall of the Testament of Christ Jesus , and it will appeare to be , but a vanishing Colour . For , there is a vast Difference : The sins of each Church-member , whether against the first or second Table , are proper to the Cognizance and Judgement of the Church , as the sinne of the Incestuous person was punished by Christs Ordinances ( in the Church at Corinth ) as well as the Abuse of the Lords Supper . But it is not so with the civill Magistrate , whose Office is essentially civill , one and the same , all the world over , among all Nations and people : For , having no spirituall power ( as the Authours of the Modell afterwards acknowledge ) he cannot possibly act as a Civill Magistrate in spirituall matters , though as a Church-member , he may in Church-estate , as also may the rest of the Members of that spirituall Body . Peace . Me-thinks it it cleare as the Light , that if that incestuous person in the Church of Corinth had beene a Magistrate of the Citie of Corinth , the Church might justly have proceeded against him , because all sinne is directly opposite to the holy Kingdome of Christ . But in that abuse of the Lords Supper ( which was meerly unchristian ) neither that Magistrate , nor all the Magistrates of Corinth , or the World to helpe him , could justly punish the Church , because that Supper ( in the Institution , and Spirituall use of it ) was not onely of the Nature of the Suppers , of the meates and drinks of the Citie of Corinth , but also of a divine and spirituall Institution , of a heavenly and mysticall Nature and Observation . But to Conclude this piece and the whole , Mr Cotton corrects himselfe for putting in his Sickle into the Harvest of his Brethren , unto whom he refers the defence of their Modell , and for himselfe ends with desires that Christ Jesus would blast that peace which he sayth the Examiner proclaimeth to all the wayes of false Religion , to Heresie in Doctrine , &c. Truth . If Christ Jesus shall please ( for the further manifestation of his holy Truth and Glory ) to permit those able and worthy men , to proceed to fortifie and defend their Modell : I hope he will also please to assist the Discusser , or some other of his poore servants , to batter downe ( with the Spirituall Artillerie of his Word and Testament ) such weake and loose and unchristian Fortifications . Peace . But with what a deepe and unrighteous charge doth Mr Cotton end against the poore Discusser , as a Proclaimer of peace to all the wayes of false Religion , to Heresie in Doctrine , &c. Truth . Grant Mr Cotton ( in many excellent Truths of Jesus ) a sweet sounding Silver Trumpet : Grant the Discusser as base a Rams-horne harsh and contemptible : Grant that ( for the peace of the Civill State , the being of the Nations , and the World , the safetie of the good Wheate the Righteous , and the calling home of the Elect to God , Jewes and Gentiles ! ) the Discusser proclaimes a civill being , and civill peace to Erroneous Consciences , not sinning against humane and civill Principles : Yet what Peace hath this Rams-horne proclaimed ( as Mr Cotton insinuates ) when throughout this whole Booke , from first to last , the Proclamation soundeth ou● open warre against all false Worshippers . Peace . I am a joyfull witnes of warre proclaimed from the God of Truth , from the Sun of Righteousnesse , from the Spirit of Holines , from the flames of Fire , those mighty Angells , from all the Saints and Witnesses of Jesus , from all his holy Truths and Ordinances . Warre to their Consciences , Preachings , Writings , Disputations , a warre present , a warre perpetuall , and ( without Repentance ) a warre eternall and everlasting . Truth . Deare Peace , our goulden sand is out , we now must part with an holy Kisse of heavenly Peace and Love : Mr Cotton speakes and writes his Conscience : Yet the Father of Lights may please to shew him that what he highly esteemes as a Tenent washt white in the Lambes bloud , is yet more black and abominable , in the most pure and jealous eye of God. Peace . The Blackmores Darknes differs not in the darke from the fayrest white . Truth . Christ Jesus the Sun of Righteousnesse hath broke forth , and dayly , will , to a brighter and brighter Discoverie of this deformed Ethiopian : And for my selfe I must proclaime , before the most holy God , Angells and Men , that ( what ever other white and heavenly Tenents Mr Cotton houlds ) yet this is a fowle , a black , and a bloudie Tenent . A Tenent of high Blasphemie against the God of Peace , the God of Order , who hath of one Bloud , made all Mankinde , to dwell upon the face of the Earth , now , all confounded and destroyed in their Civill Beings and Subsistences , by mutuall flames o● warre from their severall respective Religions and Consciences . A Tenent warring against the Prince of Peace , Christ Jesus , denying his Appearance and Comming in the Flesh , to put an end to , and abolish the shadowes of that ceremoniall and typicall Land of Canaan . A Tenent fighting against the sweete end of his comming , which was not to destroy mens Lives , for their Religions , out to save them , by the meeke and peaceable Invitations and perswasions of his peaceable Wisdomes Maide●● . A Tenent fowly charging his Wisedome , Faithfullnes and Love , in so poorly providing such Magistrates and Civill Powers all the World over , as might effect so great a charge pretended to be committed to them . A Tenent lamentably guilty of his most precious bloud , shed in the bloud of so many hundreth thousand of his poore servants by the civill powers of the World , pretending to suppresse Blasphemies , Heresies , Idolatries , Superstition , &c. A Tenent fighting with the Spirit of Love , Holines , and Meeknes , by kindling fiery Spirits of false zeale and Furie , when yet such Spirits know not of what Spirit they are . A Tenent fighting with those mighty Angels who stand up for the peace of the Saints , against Persia , Grecia , &c. and so consequently , all other Nations , who fighting for their severall Religions , and against the Truth , leave no Roome for such as feare and love the Lord on the Earth . A Tenent , against which the blessed Soules under the Altar cry loud for vengeance , this Tenent having cut their Throats , torne out their Hearts , and powred forth their Bloud in all Ages , as the onely Heretickes and Blasphemers in the World. A Tenent which no Vncleannes , no Adulterie , Incest , Sodomie , or Beastialitie can equall , this ravishing and forcing ( explicitly or implicitly ) the very Soules and Consciences of all the Nations and Inhabitants of the World. A Tenent that puts out the very eye of all true Faith , which cannot but be as free and voluntarie as any Virgin in the World , in refusing or embracing any spirituall offer or object . A Tenent loathsome and ugly ( in the eyes of the God of Heaven , and serious sonnes of men ) I say , loathsome with the palpable filihs of grosse dissimulation and bypocrisie : Thousands of Peoples and whole Nations , compelled by this Tenent to put on the fowle vizard of Religious bypocrisie , for feare of Lawes , losses and punishments , and for the keeping and hoping for of favour , libertie , worldly commoditie , &c. A Tenent wofully guiltie of hardning all false and deluded Consciences ( of whatsoever Sect , Faction , Heresie , or Idolatrie , though never so horrid and blasphemous ) by cruelties and violences practiced against them : all false Teachers and their Followers ( ordinarily ) contracting a Brawnie and steelie hardnesse from their sufferings for their Consciences . A Tenent that shuts and bars out the gracious prophesies and promises and discoveries of the most glorious Sun of Righteousues , Christ Jesus , that burnes up the holy Scriptures , and forbids them ( upon the point ) to be read in English , or that any tryall or search , or ( truly ) free disquisition be made by them : when the most able , diligent and conscionable Readers must pluck forth their owne eyes , and be forced to reade by the ( which soever praedominant ) Cleargies Spectacles . A Tenent that seales up the spirituall graves of all men , Jewes and Gentiles , ( and consequently stands guiltie of the damnation of all men ) since no Preachers , nor Trumpets of Christ himselfe may call them out , but such as the severall and respective Nations of the World themselves allow of . A Tenent that fights against the common principles of all Civilitie , and the very civill being and combinations of men in Nations , Cities , &c. by commixing ( explicitly or implicitly ) a spirituall and civill State together , and so confounding and overthrowing the puritie and strength of both . A Tenent that kindles the devouring flames of combustions and warres in most Nations of the World , and ( if God were not infinitly gracious ) had almost ruind the English , French , the Scotch and Irish , and many other Nations , Germane , Polonian , Hungarian , Bohemian , &c. A Tenent that bowes downe the backs and necks of all civill States and Magistrates , Kings and Emperours , under the proud feete of that man and monster of sinne and pride the Pope , and all Popish and proud Cleargie-men , rendring such Laicks and Seculars ( as they call them ) but slavish Executioners ( upon the point ) of their most imperious Synodicall Decrees and Sentences . A Tenent that renders the highest civill Magistrates and Ministers of Justice ( the Fathers and Gods of their Countries ) either odious or lamentably grievous unto the very best Subjects by either elapping or keeping on , the iron yoakes of cruellest oppression . No yoake or bondage comparably so grievous , as that upon the Soules necke of mens Religion and Consciences . A Tenent , all besprinckled with the bloudie murthers , stob● , poysonings , pistollings , powder-plots , &c. against many famous Kings , Princes , and States , either actually performed or attempted , in France , England , Scotland , Low-Countries , and other Nations . A Tenent all red and bloudie with those most barbarous and Tyger like Massacres , of so many thousand and ten thousands formerly in France , and other parts , and so lately and so horribly in Ireland : of which , what ever causes be assigned , this chiefly will be found the true , and while this continues ( to wit , violence against Conscience ) this bloudie Issue , sooner or later , must breake forth againe ( except God wonderfully stop it ) in Ireland and other places too . A Tenent that stunts the growth and flourishing of the most likely and hopefullest Common weales and Countries , while Consciences , the best , and the best deserving Subjects are forct to flie ( by enforced or voluntary Banishment ) from their native Countries ; The lamentable proofe whereof England hath felt in the flight of so many worthy English , into the Low Countries and New-England , and from New-England into old againe and other forraigne parts . A Tenent whose grosse partialitie denies the Principles of common Justice , while Men waigh out to the Consciences of all others , that which they judge not fit not right to be waighed out to their owne : Since the persecutours Rule is , to take and persecute all Consciences , onely , himselfe must not be touched . A Tenent that is but Machevilisme , and makes a Religion , but a cloake o● stalking horse to policie and private Ends of Jeroboams Crowne , and the Priests Benefice , &c. A Tenent that corrupts and spoiles the very Civill Honestie and Naturall Conscience of a Nation . Since Conscience to God violated , proves ( without Repentance ) ever after , a very Jade , a Drug , loose and unconscionable in all converse with men . Lastly , a Tenent in England most unseasonable , as powring Oyle upon those Flames which the high Wisedome of the Parliament , ( by easing the yoakes on Mens Consciences ) had begun to quench . In the sad Consideration of all which ( Deare Peace ) let Heaven and Earth judge of the washing and colour of this Tenent . For thee ( sweete heavenly Guest ) goe lodge thee in the breasts of the peaceable and humble Witnesses of Jesus , that love the Truth in peace ! Hide thee from the Worlds Tumults and Combustions , in the breasts of thy truely noble children , who professe and endeavour to breake the irony and insupportable yoakes upon the Soules and Consciences of any of the sonnes of Men. Peace . Me-thinks ( Deare Truth ) if any of the least of these deepe charges be found against this Tenent , you doe not wrong it when you stile it bloudie : But since , in the wofull proofe of all Ages past , since Nimrod ( the Hunter or persecutour before the Lord ) these and more are lamentably evident and undeniable : it gives me wonder that so many and so excellent eyes of Gods servants should not espie so fowle a monster , especially considering the universall opposition this Tenent makes against Gods Glory , and the Good of all mankinde . Truth . There have been many fowle opinions , with which the old Serpent hath infected and bewitched the sonnes of men ( touching God , Christ the Spirit , the Church , against Holines , against Peace , against civill Obedience , against chastitie ) in so much , that even Sodomie it selfe hath been a Tenent maintained in print by some of the very pillars of the Church of Rome : But this Tenent is so universally opposite to God and man , so pernicious and destructive to both ( as hath been declared ) that like the Powder-plot , it threatens to blow up all Religion , all civilitie , all humanitie , yea the very Being of the World , and the Nations thereof at once . Peace . He that is the Father of Lies , and a murtherer from the beginning , he knowes this well , and that this ugly Blackmore needs a maske or vizard . Truth . Yea the bloudines and inhumanitie of it is such , that not onely Mr Cottons more tender and holy Breast , but even the most bloudie Bonners and Gardiners have been forced to arme themselves with the faire shewes and glorious pretences , of the Glory of God , and zeale for that Glory , the Love of his Truth , the Gospel of Christ Jesus , love and pitie to mens soules , the peace of the Church , uniformitie , Order , the peace of the Common-weale , the Wisedome of the State , the Kings , Queenes , and Parliaments proceedings , the odiousnesse of Sects , Heresies , Blasphemies , Novelties , Seducers , and their Infections : the obstinacie of Heretick● , after all Meanes , Disputations , Examinations , Synods , yea and after Conviction in the poore Hereticks owne Conscience : Add to these the flattring sound of those glosing Titles , the Godly Magistrate , the Christian Magistrate , the Nurcing Fathers and Mothers of the Church , Christian Kings and Queenes . But all other Kings and Magistrates ( even all the Nations of the World over , as Mr Cotton pleads ) must suspend and hould their hands , and not meddle in matters of Religion , untill they be informed , &c. Peace . The dreadfull righteous hand of God , the Eternall and avenging God , is pulling off these maskes and vizards , that thousands , and the World may see this bloudie Tenents Beautie . Truth . But see ( my heavenly Sister , and true stranger in this Sea-like restles , raging World ) see here what Fires and Swords are come to part us ! Well ; Our meetings in the Heavens shall not thus be interrupted , our Kisses thus distracted , and our eyes and cheekes thus we● , unwiped : For me , though censured , threatned , persecuted , I must professe , while Heaven and Earth lasts , that no one Tenent that either London , England , or the World doth harbour , is so hereticall , blasphemous , seditious , and dangerous to the corporall , to the spirituall , to the present , to the Eternall Good of all M●n , as is the bloudie Tenent ( how ever wash't and whited ) I say , as is the bloudie Tenent of persecution for cause of Conscience . The Copie of a Letter of R. Williams of Providence in New England , to Major Endicot , Governour of the Massachusets , upon occasion of the late persecution against Mr Clarke and Obadiah Holmes , and others at Boston the chiefe Towne of the Massachusets in New England . SIR , HAving done with our transitorie Earthly * Affaires ( as touching the English and the Indians ) which in Comparison of heavenly and Eternall you will say are but as dung and drosse , &c. Let me now be humbly bold to remember that Humanitie and pietie , which I and others have formerly observed in you , and in that hopefull Remembrance to crave your gentle audience with patience and mildnes , with ingenuitie , equanimitie and candour , to him that ever truely and deeply loved you and yours , and as in the awfull presence of his holy Eye , whose dreadfull hand hath formed us to the praise of his mercy or Justice to all Eternitie . Sir , I have often feared and said within my Soule , Have I so deeply loved and respected ? Was I also so well beloved ? Or was all counterfeit , and but guilded or'e with earthly Respects , Worldly ends , &c. Why am I silent ? my Letters are not Banished ! may be wellcome , may be seene and heard , and if neither , yet will back againe ( together with my prayers and cries ) into my Bosome . Thus while I have sometimes mused and resolved ! Objections , Obstructi●ns , and a thousand hindrances ( I feare from Sathan as Paul said ) have prest in , held my hand , &c. Sir , It hath pleased the Father of Spirits at this present to smite my heart in the very breaking up of your Letter : This * Deaths Head tells that loving Hand that seald it , and mine that opens your Letter , that our Eyes , our Hands , our Tongues , our Braines are flying hence to the hole or pit of Rottennes : Why should not therefore such our Letters , such our Speeches , such our Actings be ▪ as may become our last minutes , our Death-beds ? &c. If so , how meeke and humble , how plaine and serious , how faithfull and zealous , and yet how tender and loving should the Spirits and Speeches be of dying and departing Men ? Sir , While something of this Nature I muse over your Deaths head , I meete ( in the Entrance of your Letter ) with this passage [ Were I as free in my spirit as formerly I have been to write unto you , you should have received another manner of Salutation then now with a good Conscience I can Expresse ; However God knoweth who are his , and what he is pleased to hide from sinfull man in this life , shall in that great Day be manifested to All. ] Sir , At the reading of this Line , ( I cannot but hope I have your leave to tell you ) The speech of that wise Woman of Tekoah unto David came fresh unto my Thoughts : Speakes not the King this Thing as one that is Guiltie ? For will my honoured and beloved friend not know me for feare of being disowned by his Conscience ? Shall the Goodnes and Integritie of his Conscience to God cause him to forget me ? Doth he quiet his minde with this ; [ God knoweth who are his ? God hides from sinfull man , God will reveale before All ? ] Oh how comes it then that I have heard so often , and heard so lately , and heard so much , that he that speakes so tenderly for his owne , hath yet so little respect , mercie or pitie to the like consciencious perswasions of other Men ? Are all the Thousands of millions of millions of Consciences , at home and abroad , fuell onely for a prison , for a whip , for a stake , for a Gallowes ? Are no Consciences to breath the Aire , but such as suit and sample his ? May not the most High be pleased to hide from his as well as from the eyes of his fellow - Servants , fellow - mankinde , fellow - English ? And if God hide from his , from any , who can discover ? Who can shut when he will open ? and who can open , when he that hath the key of David will shut ? All this and more ( honoured Sir ) your words will warrant me to say , without any just offence or straining . Object . But what makes this to Heretickes , Blasphemers , Seducers , to them that sin against their Conscience ( as Mr Cotton sayth ) after Conviction ? What makes this to stobbers of Kings and Princes , to blowers up of Parliaments out of Conscience ? First , I answer , He was a Tyrant that put an Innocent Man into a Beares-skin , and so caused him as a wild Beast to be baited to Death . Secondly , I say , this is the common cry of Hunters or persecutours [ Hereticks , Hereticks , Blasphemers , &c. ] and why , but for crossing the persecutours Consciences , ( it may be but their superstitions , &c. ) whether Turkish , Popish , Protestant , &c. This is the Outcry of the Pope and Prelates , and of the Scotch Presbyterians , who would fire all the world , to be avenged on the Sectarian Heretickes , the blasphemous Heretickes , the seducing Heretickes , &c. had it not pleased the God of Heaven who bounds the insolent Rage of the furious Ocean , to raise up a second Cromwell ( like a mighty and mercifull Wall or Bullwark ) to stay the Furie of the Oppressour , whether English , Scottish , Popish , Presbyterian , Independent , &c. Lastly , I have said much and lately , and given particular Answers to all such pleas , in my Second Reply or Answer to Mr Cottons washing of the Bloudie Tenent in the Lambes bloud , which it may be is not yet come to your sight and Hand . 'T is true , I have to say elsewhere about the Causes of my Banishment : As to the calling of Naturall Men to the exercise of those holy Ordinances of Prayers , Oathes , &c. As to the frequenting of Parish Churches , under the pretence of hearing some Ministers : As to the matter of the Patent , and King James his Christianitie and Title to these parts , and bestowing it on his Subjects by vertue of his being a Christian King , &c. At present , let it not be offensive in your eyes , that I single out another , a fourth point , a cause of my Banishment also , wherein I greatly feare one or two sad evills , which have befallen your Soule and Conscience . The point is that of the Civill Magistrates dealing in matters of Conscience and Religion , as also of persecuting and hunting any for any matter meerly Spirituall and Religious . The two Evills intimated are these ; First , I feare you cannot after so much Light , and so much profession to the contrary ( not onely to my selfe , and so often in private , but ) before so many Witnesses ; I say , I feare you cannot say and act so much , against so many severall Consciences , former and later , but with great Checks , great Threatnings , great Blowes and Throwes of inward Conscience . Secondly , If you shall thanke God , that it is not so with you , but that you doe what Conscience bids you in Gods presence , upon Gods warrant , I must then be humbly faithfull to tell you , that I feare your underprizing of holy Light , hath put out the Candle , and the Eye of Conscience in these particulars , and that Delusions , strong Delusions , and that from God ( by Sathans subtletie ) hath seasd upon your very Soules beliefe , because you priz'd not lov'd not the indangered persecuted Son of God in his despised Truths and Servants . Sir , With Man ( as the Lord Jesus said of the Rich man ) I know it is impossible for the ( otherwise piercing ) eye of your understanding to see into these things , for it is discoloured , as in some Diseases and Glasses ; It is impossible for your Will to be willing to see , for that 's in a thousand chaines resolved ( as once you spake heroically and heavenly in a better way ) to spend your dearest Heart bloud in your way , &c. Yet with God all things are possible , and they that laughed the Lord Jesus to scorne when he said , the Damsell is not dead but sleepeth , were afterwards confounded , when they saw her raised by his heavenly voice . His holy pleasure I know not , nor doe I know which way the Glory of his great Name will more appeare , either in finally suffering so great a fall and ruine of so strong a pillar , that Flesh may not Glory , but that his strength and Glory onely may be seene in Weaknesse . Or else in your holy Rising and Reviving from the Bed of so much spirituall filthines , and from so bloudie a minde , and lip , and hand , against all withstanders or Disturbers in it . That so the short Remainder of your Candle may hould out to the World , the Riches of his Mercy , at whose words the holyest of his Servants ought to tremble , and to work out their Salvation with feare and trembling : I say ( I desire to say it ; tremblingly and mournfully ) I know not which way he will please to raise his Glory ) onely I know my Dutie , my Constience , my Love , all which inforce me to knock , to call to cry at the Gate of Heaven , and at Yours , and to present you with this loving , though lowd and faithfull noyse and sound of a few Grounds of deeper Examination of both our Soules and Consciences uprightly and impartially at the holy and dreadfull Tribunall of Him that is appointed the Judge of all the Living and the Dead . Be pleased then ( honoured Sir ) to remember that that thing which we call Conscience is of such a Nature ( especially in English-men ) as once a Pope of Rome at the suffering of an English-man in Rome , himselfe observed ) that although it be groundles , false , and deluded , yet is it not by any Arguments or Torments easily removed . I speake not of the streame of the multitude of all Nations , which have their ebbings and flowings in Religion , ( as the longest Sword , and strongest Arme of Flesh carries it ) But I speake of Conscience , a perswasion fixed in the minde and heart of a man , which inforceth him to judge ( as Paul said of himselfe a persecutour ) and to doe so and so , with respect to God , his worship , &c. This Conscience is found in all mankinde , more or lesse , in Jewes , Turkes , Papists , Protestants , Pagans , &c. And to this purpose let me freely without offence remember you ( as I did Mr Clarke newly come up from his sufferings amongst you ) I say , remember you of the same Story I did him , t was that of William Hartly in Queene Elizabeth her dayes , who receiving the Sentence of hanging , drawing , &c. spake confidently ( as afterward he suffered ) what tell you me of hanging , &c. If I had ten thousand millions of lives , I would spend them all for the Faith of Rome , &c. Sir , I am far from glancing the least Countenance on the Consciences of Papists , yea or on some Scotch and English Protestants too , who turne up all Rootes , and lay all levell and in bloud , for exaltation of their owne way and Conscience . All that I observe is , that Boldnes and Confidence , Zeale and Resolution , as it is commendable in a kinde when it seriously respects a Dietie , so also , the greatest Confidence hath sometimes need of the greatest Search and Examination . I confesse , that for Confidence no Romish Priest hath ever exceeded the holy Martyrs or Witnesses of Jesus : Witnes ( amongst so many ) that holy English Woman , who cryed out , that if every haire of her head were a life or man , they should burne for the Name of the Lord Jesus : But Sir , your Principles and Conscience binde you , not to respect Romish or English , Saints or Sinners : William Heartly , and that Woman , with all their lives , you are bound by your Conscience to punish ( and it may be ) to hang or burne , if they transgresse against your Conscience , and that because ( according to Mr Cottons monstrous Distinction ( as some of his chiefe Brethren to my knowledge have called it ) not because they sinne in matters of Conscience , ( which he denies the Magistrate to deale in ) but because they sinne against their Conscience . Secondly , It is so notoriously knowne , that the Consciences of the most holy men , zealous for God & his Christ to Death and Admiration , yea even in our owne Countrey , and in Queen Maries dayes especially , have been so grossly mislead by mistaken Consciences in matters concerning the worship of God , the comming out of the Antichristian Babell , and the Rebuilding of the spirituall Jerusalem , that I need but hint who were they that pend the Common prayer ( in its Time , as glorious an Idoll , and as much adored by Godly persons , as any Invention now extant ) I say , who they were that lived and dyed ( five in the flames ) zealous for their Bishopricks , yea and some too too zealous for their Popish Ceremonies , against the doubting Consciences of their Brethren : At which and more , we that now have risen in our Fath●rs stead , wonder and admire how such piercing eyes could be deceived , such Watchmen blinded and deluded . But Thirdly , We shall not so much wonder when we lift up our trembling eyes to Heaven , and remember our selves ( poore dust ) that our Thoughts are not as the Thoughts of our Maker , that , that which in the eyes of man ( as the Lord Jesus tells us , Luc. 16. ) is of high and sweet esteeme , it stincks and is abomination with God : Hence such Worships , such Churches , such glorious professions & practices may be , as may ravish themselves and the behoulders , when with the piercing eyes of the most High , they may looke counterfeit and ugly , and be found but ( spiritually ) Whores , and Abominations . Fourthly , Wise men use to inquire , what Motives , what Occasions , what Snares , what Temptations were there , which mooved , which drew , which allured , &c. This is the Apologie which the five Apologists ( Mr Goodwin , Mr Nye , &c. ) made to the Parliament , to wit , That they were not tempted with the moulding of New Common-wealths , after which they might be mooved to frame their Religion , &c. Surely Sir , the Baits , the Temptations , the Snares laid to catch you , were not few , nor common , nor laid to every foote . Saul pretended zeale to the Name of God , and love to Israel in persecuting the poore Gibeonites to death , but Honour me before the people , was the maine Engine that turned the Wheeles of all his Actions and Devotions . What set Jeroboams braines to consult and plot the Invention of a new Religion , Worship , Priests , &c. but Honour , & the feare of the losse of his gained honour ? What moved Jehu to be false and halting with God after so much glorious zeale in Reformation ? Yea I had almost said , what mooved David to stob Vriah ( the fire of God ) with his pen , but the feare of dishonour in the Discovery of his sin , though doubtles there was some mixtures of the feare of his Gods displeasure and dishonour also ? Sir , it is no small offer , the choice and applause and Rule over so many Townes , so many holy , so many wise , in such a holy way as you believe you are in : To say nothing of strong drinkes and wines , the fat and sweet of this and other Lands : These and others are snares which without abundant strength from God will catch and hould the strongest feete : Sir , I have knowne you strong , in repelling strong Temptations , but I cannot but feare and lament , that some of these and others have been too strong and potent with you . Fifthly , We not onely use to say proverbially , but the Spirit of God expressly tells us , that there is a minde-bewitching , a betwitching of the very Consciences and spirits of men . That as in Witchcraft , a stronger and supernaturall power layes hould upon the powers of Nature , with a suppressing or elevating of those powers beneath or above themselves : So is it with the very Spirits and Consciences of the most Intelligent and Conscientious , when the Father of Spirits is pleased in his righteous displeasure and jealousie , so to suffer it to be with ours . Sir , I from my Soule honour and love the persons of such , whom I , you , and themselves may see have been Instrumentall in your bewitchin● ▪ Why should it be thought inconsistent with the holy wisdome of God to permit wise and holy and learned persons to wander themselves and mislead others ; when the holy Scripture and Experience tells us of the dangerous Councells and wayes of as wife and learned and holy as now breath in either Old or New English aire ? Sir , I had thought to have named one or two , who may justly be suspected ( though otherwise worthily beloved ) but I have chose rather to present an hint , for that 's enough to so intelligent a Breast , if but willing to make an Impartiall Review and Examination of Passages between the most High and your in most Soule in secret . Therefore sixthly , for a sixt ground of suspecting your Soule and Spirit and Conscience in this particular of persecution , which I now instance in , may you please , Sir , without offence to remember , that as it is in such as have exceeded in Wine , their speech will bewray them : So it is in Spirituall Cups and Intoxications . The Maker and Searcher of our hearts knowes with what Bitternes I write , as with Bitternes of Soule I have heard such Language as this to proceed from your selfe and others , who formerly have fled from ( with crying out against ) persecutours ! [ you will say , this is your Conscience : You will say , you are persecuted , and you are persecuted for your Conscience : No , you are Conventiclers , Hereticks , Blasphemers , Seducers : You deserve to be hanged , rather then one shall be wanting to hang him I will hang him my selfe : I am resolved not to leave an Heretick in the Countrey ; I had rather so many Whores and VVhoremongers and Thieves came amongst us : ] Oh Sir , you cannot forget what Language and Dialect this is , whether not the same unsavourie , and ungodly , blasphemous and bloudie , which the Gardiners and Bonners both former and later used to all that bowed not to the State goulden Image of what Conscience soever they were . And indetd , Sir , if the most High be pleased to awaken you to render unto his holy Majestie his due praises , in your truely broken-hearted Confessions and Supplications , you will then proclaime to all the VVorld , that what profession soever you made of the Lambe , yet these Expressions could not proceed but from the Dragons mouth . Oh remember , and the most holy Lord bring it to your Remembrance , that you have now a great price in your hand , to bring great Glory to his holy Name , great Rejoycing to so gracious a Redeemer ( in whom you professe is all your Healing and Salvation ) great Rejoycing to the holy Spirit of all true Consolation , whom yet so long you have grieved and sadded , great Rejoycing to those blessed Spirits ( attending upon the Lambe , and all his , and terrible to his persecutours ) great Rejoycing and Instruction to all that love , the true Lord Jesus ( notwithstanding their wandrings among so many false Christs ) mourning and lamenting after him in all parts of the World where his Name is sounded : Your Tallents are great , your Fall hath been so : Your Eminencie is great , the Glory of the most High in Mercy or Justice toward you will be great also . Oh remember it is a dangerous Combat for the Potsheards of the Earth to fight with their dreadfull Potter : It is a dismall Battle for poore naked feete to kick against the Pricks ; It is a dreadfull voyce from the King of Kings , and Lord of Lords , Endicot , Endicot , why huntest thou me ? why imprisonest thou me ? why finest , why so bloudily whippest , why wouldest thou ( did not I hould thy bloudie hands ) hang and burne me ? Yea Sir , I beseech you remember that it is a dangerous thing to put this to the may be , to the venture or hazzard , to the possibilitie : Is it possible ( may you well say ) that since I hunt , I hunt not the life of my Saviour , and the bloud of the Lambe of God : I have fought against many severall sorts of Consciences , is it beyond all possibilitie and hazard , that I have not fought against God , that I have not persecuted Jesus in some of them ? Sir , I must be humbly bold to say , that 't is impossible for any Man or Men to maintaine their Christ by the Sword , and to worship a true Christ ! to fight against all Consciences opposite to theirs , and not to fight against God in some of them , and to hunt after the precious life of the true Lord Jesus Christ . Oh remember whether your Principles and Consciences must in time and opportunitie force you . 'T is but worldly policie and Compliance with Men and Times ( Gods mercy over-ruling ) that houlds your hands from murthering of thousands and ten thousands were your Power and Command as great as once the bloudie Roman Emperours was . The truth is ( and your selfe and others have said it ) by your Principles such whom you count Hereticks , Blasphemers , Seducers , ought to be put to Death ; You cannot be faithfull to your Principles and Consciences , if you satisfie them with but imprisoning , fining , whipping and banishing the Hereticks , and by saying that banishing is a kinde of Death , as some chiefe with you ( in my case formerly ) have said it . Sir , 'T is like you knew or have heard of the man that said he would never Conforme publikely , although he did subscribe in private for his Libertie sake of Preaching : That , although he did conforme in some things , yet in all he never would : That , although he did himselfe yeeld , yet he would not molest and inforce others : That although he yeelded , that others did molest them , yet himselfe would never persecute , and yet did all . But oh poore dust and Ashes , like stones once roling downe the Alpes , like the Indian Canoes or English Boats loose and adrist , where stop we untill infinite mercy stop us , especially when a false fire of zeale and Conscience drives us , ( though against the most holy and eternall himselfe ? ) Oh remember the black Catalogues it hath pleased the most jealous and righteous God to make of his fierie Judgements and most dreadfull stoakes on Eminent and remarkeable persecutours even in this life . It hath been his way and course in all Countries , in Germanie , France and England , ( especially ) what ever their pretences have been against Hereticks , Rebells , Schismaticks , Blasphemers , Seducers , &c. How hath he left them to be their owne Accusers , Judges , Executioners , some by hanging , some by stobbing , some by drowning and poysoning themselves , some by running mad , and some by drinking in the very same Cup which they had filld to others ? Some may say , Such persecutours hunted God and Christ , but I , but we , &c. I answer , the Lord Jesus Christ foretold how wonderfully the wisest of the World , should be mistaken in the things of Christ , and a true visible Christ Jesus ! When did we see thee naked , hungry , thirstie , sicke , inprison , & . How easie , how common , how dreadfull these mistakes ? Oh remember once againe ( as I began ) and I humbly desire to remember with you , that every gray haire now on both our heads , is a Boanerges , a sonne of Thunder , and a warning piece to prepare us , for the waighing of our last Anchors , and to be gone from hence , as if we had never been . 'T was mercy infinite , that stopt provoked Justice from blowing out our Candles in our youths , but now the feeding Substance of the Candle 's gone , and 't is impossible ( without repentance , ) to recall our Actions ! nay , with repentance , to recall our minutes past us . Sir , I know I have much presumed upon your many waighty affaires and thoughts , I end with an humble cry to the Father of mercies , that you may take Davids Counsell , and silently commune with your owne heart upon your Bed , reflect upon your owne spirit , and believe Him that said it to his over-zealous Disciples , You know not what spirit you are of : That , no sleepe may seize upon your eyes , nor slumber upon your eye-lids , untill your serious thoughts have seriously , calmely , and unchangeably ( through helpe from Christ Jesus ) fixed . First , On a Moderation toward the Spirits and Consciences of all mankinde , meerly differing from or opposing yours with onely Religious and Spirituall opposition . Secondly , A deepe and cordiall Resolution ( in these wonderfull searching , disputing , and dissenting times ) to search , to listen , to pray , to fast , and more fearefully , more tremblingly to enquire what the holy pleasure , and the holy mysteries of the most Holy are ; In whom I humbly desire to be Your poore fellow-Servant , unfainedly , respective and faithfull , R. VVilliams . An APPENDIX : To the Cleargie of the foure great Parties ( professing the Name of Christ Jesus ) in England , Scotland , and Ireland , viz. The Popish , Prelaticall , Presbyterian , and Independent . WORTHY SIRS ; I Have pleaded the Cause of your severall and respective Consciences ( against the bloudie Doctrine of Persecution ) in my former Labours , and in this my present Rejoynder to Mr Cotton : And yet I must pray leave without offence to say , I have impartially oppos'd and charg'd your Consciences also , so farre as Guiltie of that bloudie Doctrine of persecuting each other for your Consciences . You foure have torne the seameles Coate of the Son of God into foure pieces , and ( to say nothing of former Times and Tearings ) you foure have torne the three Nations into thousands of pieces and Distractions . The two former of you , the Popish and ( Protestant ) Prelaticall , are Brethren : So are the latter , the Presbyterian and Independent : But , oh , how Rara est , & c ? What Concord , what Love , what pitie hath ever yet appear'd amongst you , when the providence of the most High and onely wise hath granted you your Pattents of mutuall and successive Dominion and precedencie ? Just like two men , whom I have knowne breake out to Blowes and Wrastling , so have the Protestant Bishops fought and wrastled with the Popish , and the Popish with the Protestant ! The Presbyterian ▪ with the Independent , and the Independent with the Presbyterian ! And our Chronicles and Experiences have told this Nation , and the World , how he whose Turne it is to be brought under , hath ever felt an heavie wrathfull hand of an unbrotherly and unchristian persecutour : Meane while , what outcries for a Sword , a Sword at any price , on any Tearmes , wherewith to take finall Revenges , on such their Blasphemous and Hereticall Adversaries and Corrivalls ? Hence is it , that the Magistrate hath been so courted , his person adored and Deified , and his Religion magnified and Exalted . Amongst the People , some have thought and said , How hath the shining of the Magistrates Money and Sword , out-shin'd the Nobilitie of his person , or the Christianitie of his Conscience ? For when the person changes and Religion too , how grossely notorious have been the Cleargies Changes also ? For Instance , how have they Pernified , tack't and turn'd about ( as the wind hath blowne ) from Poperie to Protestanisme , from Protestanisme to Poperie , and from Poperie to Protestanisme againe , and this within the Compasse of about a dozen yeares ; as the Purse and Sword-Bearers were changed , what ever the persons of those Princes ( male or female , Men or Children , or their Consciences , Popish or Protestant ) were . Yea , how justly in the late Kings book ( if his ) are the Cleargie of England charged with horrible breach of Vows and Oaths of canonicall obedience to their Fathers the Bishops , against whom ( in the Turne of the Times and the Sword-Bearers ) they turned to the Scotch Presbyters , their fathers dreadful Enemies and persecutours ? Now as to the persecuting each of other , I confesse the Wolfe ( the persecutour , ) devoures the Goate , the Swine , yea the very Fox , and other Creatures , as well as the inoffensive Sheepe and Lambe ? Yet ( as the Lord Jesus made use of that excellent Fable or Similitude of a Wolfe getting on a Sheepes-skin , so ) may I not unseasonably make use of that of the Wolfe and the poore Lambe coming downe to drinke , upon the same Brooke and Streame together : The Wolfe cruell and strong drinks above and aloft : The Lambe innocent and weake , drinks upon the Streame below : The Wolfe questions and quarrells the Lambe for corrupting and defiling the Waters : The Lambe ( not daring to plead how easily the Wolfe drinking higher might transfer Defilement downeward , but ) pleads Improbabilitie and Impossibilitie , that the waters descending could convey defilement upwards : This is the Controversie , This the plea : But who shall judge ? Be the Lambe never so innocent , his plea never so just , his Adversary the Wolfe will be his Judge , and being so cruell and so strong soone teares the Lambe in pieces . Thus the cruell Beast arm'd with the power of the Kings ( Revel . 17. ) sits Judge in his owne Quarrels against the Lambe , about the drinking at the Waters . And thus ( sayth Mr Cotton ) the Judgement ought to passe upon the Heretick , not for matter of Conscience , but for sinning against his Conscience . Object . M● ▪ thinks I heare , the great charge against the Independent partie to be the great pleaders for Libertie of Conscience , &c. Answ . Oh the horrible Deceipt of the hearts of the sons of Men ! And , what Excellent Physick can we prescribe to others , till our Soule ( as Job said ) come to be in their soules cases ? What need have we to be more vile ( with Job ) before God , to walke in holy sence of selfe ▪ Insufficiencie , to cry for the blessed Leadings of the holy Spirit of God , to guide and leade our Heads and Hearts uprightly ? For ( to draw the Curtaine , and let in the Light alittle ) doe not all persecutours themselves zealously plead for Freedome , for Libertie , for Mercie to Mens Consciences , when themselves are in the Grates , and Pits , and under Hatches ? Doth not Ges●er tell us of a Gentleman in Germanie , who fitting his Pitfall for Wilde Beasts , found in the morning a Woman , a Wolfe , and a Fox in three severall Corners , as full of Feare , and as quiet , and as desirous of Libertie one as well as another ? Thus bloudie Gardiner and Bonner ( prisoners , during King Edwards dayes ) yea and that bloudie Queene Mary her selfe , all plead the Freedome of their Consciences . What most humble Supplications , and indeed unanswerable Arguments for Libertie of Conscience have the Papists ( when in Restraint ) presented , ( and especially ) in King James his time ? Yea what excellent Subscriptions to this Soule-Freedome , are interwoven in many passages of the late Kings Booke ( if his ) ? Yea and one of his Chaplaines ( so cald ) Doctor Jer. Taylour , what an Everlasting Monumentall Testimony did he publish to this Truth , in that his excellent Discourse , of the Libertie of Prophesying ? Yea the ( formerly ) Non-conforming Presbyterian and Independent , Scotch and English , Old and New , what most humble and pious Addresses have they made before the whole World , to Princes and Parliaments , for just mercy ( in true Petitions of Right ) to their Consciences ? But , let this present Discourse , and Mr Cottons Fig-leave Evasions and Distinctions : Let the practices ( of the Massachusets ) in New England , in twenty yeares persecution : and this last of Mr Clarke , Obadiah Holmes , and others be Examined : Yea let the Independent Ministers late Proposalls be waighed , with the double waight of Gods Sanctuary , and it will appeare what Mercy the poore Soules of all Men , and Jesus Christ in any of them , may expect from the very Independents Cleargie themselves . Object . But doth not their Proposalls provide a Libertie to such as feare God , viz. that they may freely preach without an Ordination ! and that such as are not free to the publike Assemblies may have Libertie to meete in private . Answ . It may so please the Father of Lights to shew them that their Lines and Modells , and New-Englands Copie also ( after which they write and pensill , ) are but more and more refined Images , whereby to worship the Invisible God : and that still ( as before ) the Wolfe ( the persecutour ) must judge of the Lambes drinking ! For instance ; New Englands Lawes ( lately published in Mr Clarks Narrative ) tell us how free it shall be for people to gather themselves into Church-estate ? how free to choose their owne Ministers ? how free to enjoy all the Ordinances of Christ Jesus , & c ? But yet , provided , so - and so ( upon the point ) that the Civill State must judge of the Spirituall , to wit , Whether persons be ▪ fit for Church-estate , Whether the Gathering be right , Whether the peoples choice be right , Doctrines right , and what is this in truth , but to sweare that blasphemous Oath of Supremacie againe , to the Kings and Queenes and Magistrates of this and other Nations in stead of the Pope , & c ? Into these Prisons , and Cages , doe those ( otherwise worthy and excellent Men , the ) Independents , put all the Children of God , and all the Children of Men in the whole World , and then bid them flie and walke at Libertie ( to wit , within the Conjured Circle ) so far as they please . To particularize briefely : When they have in their six severall Circuits ejected ( according to their Proposalls ) it may be hundreths , it may be thousands ( if impartiall ) of Episcopall and Presbyterian Ministers , and that without & against their Peoples consent , to the present Distressing of thousands , and inraging ( through such Soul-oppressions ) the whole Nation ! Then , say they , it shal be free for all that be able , &c. to be Preachers , though not ordained , &c. But , provided , that two Ministers hands ( at least , which upon the point , is instead of an Ordination ) be to their Approbation , &c. Upon this lock any shall be free to preach Christ Jesus , upon this point of the Compasse ( as I may in humble reverence , and with sorrow speake it ) the Spirit of God shall be free to breath and operate in the Soules of Men ! By this Plummet and Line , Rule and Square , and ( seeming ) Goulden Reede and Meetewand , the Sanctuary must be built and measured , &c. But further , if any shall be of tender Consciences , and that the common size will not serve their foote , if they shall thinke the Independents Foundations too weak , or it may be too strong for their weake Beliefe , if they cannot bow downe to their Goulden Image , though of the finest and latest Edition and Fashion : Why God forbid they should be forc'd to Church as others , they shall enjoy their Libertie , and meeteapart in private : But , provided , they acquaint the Civill Magistrate , that is , as it may fall out ( who knows how soon ? ) and too too often hath faln out , the poore Sheepe and Deere of Christ must take Licence of and betray themselves unto the pawes and jawes of their Lyon-like persecutours . Heare Oh Heavens , give Eare O Earth ! What is this but like the Treacherous Dutchmen , who Capitulate of Leagues of Peace and Amitie , with their Neighbour English , and in the midst of State Complements ( some say , out of malicious wrath , others say t was out of drunken Intoxications at the best ) thunder out Broad-sides of Fire and Smoake of persecution ? Object . Some possibly may say , Your just suffring from the Independents in New England makes you speake Revenges against them in Old. Answ . What I have suffred in my Estate , Body , Name , Spirit , I hope through helpe from Christ , and for his sake I have desired to beare with a Spirit of patience and of respect and love , even to my persecutours . As to particulars , I have , and must ( if God so will ) further debate them with my truely honoured and beloved Adversarie Mr Cotton . But as to you , worthy Sirs , ( men of Learning , and men of personall Holines many of you ) I truely desire to be far from envying your Honours , pleasures , and Revenues , from whence the two former Popish & Prelaticall are ejected , unto which the two later Presbyterian and Independent are advanced : Nor would I move a Tongue or pen that any of you now possessed , should be removed or disturbed , untill your Consciences by the holy Spirit of God , or the Consciences of the people , to whom you serve or minister , shall be otherwayes ( then as you are yet ) perswaded . Much rather would I make another humble plea ( and that I believe with all the Reason and Justice in the World ) that such who are ejected , undone , impoverished , might some way from the State or you receive reliefe and succour : Considering , that the very Nations Constitution hath occasioned parents to traine up , & persons to give themselves to studies ( though in truth , but in a way of Trade & Bargaining , before God ) yet , 't is according to the Custome of the Nation , who ought therefore to share also , in the fault of such Priests and Ministers who in all changes are ejected . I end with humble begging to the Father of Spirits , to perswade and possesse yours with a true sence of three particulars . First , of the yoakes of Soule-oppression , which lye upon the necks of most of the Inhabitants of the 3 Nations , & of the whole world : as if Chams Curse from Noah were upon them , Servants of Servants are they , and that in the matters of the Soules Affection unto God , which call for the purest Libertie : I confesse the World lyes in wickednesse , and loveth darknesse more then light : but why should you helpe on those yoaks , and force them to receive a Doctrine , to pray , to give thanks , &c. without an Heart ? yea and ( in the many changes and cases incident ) against their Heart and Soules Consent ? Secondly , of the bloudines of that most bloudie Doctrine of persecution for cause of Conscience , with all the Winding Staires and back dores of it , &c. Some professors true and false , Sheepe and Goats , are daily found to differ in their Apprehensions , perswasions , professions , and that to Bonds and Death . What now , shall these be wrackt , their Soules , their Bodies , their purses , & c ? Yea if they refuse , deny , oppose the Doctrine of Christ Jesus , whether Jewes or Gentiles , why should you call for Fire from Heaven , which suits not with Christ Jesus his Spirit or Ends ? Why should you compell them to come in , with any other Sword , but that of the Spirit of God , who alone perswaded Japhet to come into the Tents of Shem , and can in his holy season prevaile with Shem to come into the Tents of Japhet ? Thirdly , Of that Biass of selfe-love which hales and swayes our minds to hould so fast this bloudie Tenent : You know it is the Spirit of Love from Christ Jesus , that turns our feete from the Tradition of Fathers , &c. That sets the Heart and Tongue and Pen and Hands too ( as Pauls ) day and night to work , rather then the progresse and puritie and simplicitie of the Crowne of Christ Jesus should be debased or hindred . This Spirit will cause you leave ( with joy ) Benefices , and Bishopricks , Worlds and Lives for his sake : the Heights and Depths , Lengths and Breadths , of whose Love you know doth infinitely passe your most knowing Comprehensions and Imaginations . There is but little of this Spirit extant , I feare will not be , untill we see Christ Jesus slaine in the slaughter of the Witnesses : Then Joseph will goe boldly unto Pilate for the slaughtered bodie of most precious Saviour : and Nicodemus , will goe by day , to buy and bestow his sweetest spices , on his infinitly sweeter Soules beloved . The full breathings of that heavenly Spirit , unfeinedly and heartily wisheth you , Your most unworthy Countriman , R. Williams . FINIS . The Principal CONTENTS . TRuth and peace rarely meet page 1 Many excellent men plead for persecution p. 2 New Englands persecution guilty of the persecution in Old p. 3 The first occasion of publishing the bloody tenent p 4 Master Cotton complains of being persecuted , and yet writes so much for persecution p. 5 The word persecution ( in plain English ) what it is ibi . Master Cotton would change the word persecuting into punishing . p. 6 State worships the ordinary occasion of persecution p. 7 Ordination of Ministers and Coronation of Kings unfitly compared p. 11 Master Cotton pleading for Common Prayer p. 11 , 12 Three causes for which Master Cotton pleads for persecution p. 13 Christs church may be gathered and dissolved with no disturbance of civil peace p. 14 Persecution breaks all civil peace p. 15 Civil peace may be kept long and flourish even where Christ is not heard of , yea disowned , &c. p. 16 Christianity lost most under reforming Emperors ibid. The societies or Churches of Saints are meerly voluntary in combining or dissolving p. 17 Christs Spouse is chosen out of this world p. 18 No civil state can judge the spiritual p. 19 The difference of spiritual and civil peace p. 20 When Gods people flourish most in godliness , then most persecuted ; and , when most persecuted , then flourish most in godliness p. 21 A monstrous mingling of spiritual and civil disturbance p. 22 Six instances of zeal in Scripture ( charged with , yet ) free from breach of civil peace p. 23 The Indians ( subjected to the English ) permitted , while English fearing God in New England persecuted p. 25 Jonah's casting over board , pleaded by Master Cotton as a ground for persecution , examined p. 26 The killing of the false prophet , Zech. 13. 6. p. 27 Conviction of conscience p. 28 The violation of civil peace , though out of conscience , to be punished . p. 29 Gamaliells councel considered p. 30 Christ Jesus never persecuted as Christ , but as a deceiver , blasphemer , seducer , &c. p. 31 Gods people fast asleep , and yet awake ibid : A deep mystery in persecution p. 32 Wolves complaining of being persecuted by the sheep p. 33 The blood of the souls under the Altar is a sealed Mystery p. 34 A challenge to the Devil himself , touching the persecution of hereticks p. 34 All Antichristian hunters make Titus the third their Den or Fortress p. 35 The horrible abusing and prophaning of that word Heretick p. 36 A child of God may possible be an Heretick p. 37 The straights in which the bloody tenent ( and this Rejoynder also ) were composed p. 38 Th●se Preachers who will not Preach without money , must beg or steal ibid. Christ Jesus his distinction of Diggers , Beggers , stealers p. 39 Persecution usually taken for a corporal , not a spiritual punishment ibid. Very severe , but not Christian , and more then Judaical punishment of Theeves in England p. 41 The civil and spirituall life confounded p. 42 Gods right and Caesars p. 43 The great peace breakers ibid. English Diana's p. 44. Gross partiality to private interests ibid. England in all ages guilty of much persecution p. 45 Two seasonable Petitions of any persecuted ibid. The Parable of the Tares grosly abused p. 46 Hypocrisie both open and secret p. 47 Spiritual whoredome against God in his worship , may be in the midst of pure civil relations . p. 48 The parable of the wise and foolish Virgins p. 50. A true church or society of Christ cannot consist of visible Hypocrites p. 51 The Field of the World ibid : The Mystery of christians and antichriastians p. 52 The first rise of Antichristians argued p. 54 Touching the judgement of the great whore p. 55 Christs church by institution properly consisting of good ground p. 57. The nature of the Jewish church ibid. The nature of Christs true Apostles or Messengers p. 58 Antichristians , monsters in Religion p. 59 Two sorts of sinners p. 60 Two sorts of Hypocrites ibid. Two sorts of opposites to Christ Jesus p. 61 The Rivers and Fountaines of Blood , Rev. 16. p. 63 Of hypocrites in the profession of Christianity p. 64 Corrupt consciences distinguished p. 66 Toleration of idolaters considered ibid. Civil weapons in spirituals blur and slight the spiritual p. 67 The toleration of Jezabel in Thyatria p. 68 The difference between spiritual and civil slander p. 69 The dreadful nature of Christs spiritual punishments ibi . The punishments in the national Church of Israel were material and corporeal p. 70 Touching Prayer against present destruction of the Tares p. 71 Pastors and teachers are not Apostles or messengers ib. Elijah stirring up Ahab to slay the Baalites p. 72 Touching the state of Israel in the Apostacy of Jeroboam , and more of the Baalites p. 72 Touching Apostles or Messengers p. 74 Touching fundamentals p. 75 Persecuting of Christ Jesus by a Law p. 76 The greatest blasphemy against Christ Jesus that ever was , yet not punished but spiritually ibid. Pauls appeal to Caesar more examined p. 78 Few Magistrates in the world that bear the very name of of Christ Jesus . p. 79 Fewer truely Christians ibid. Mystical and most cruel Surgery ibid. To serve God with all our might , literally taken , horribly abused p. 80 The title of defender of the Faith in England p. 81 A bold , but true Word touching defend or of the faith p. 83 The title of supream head of the church examined p. 84 The plague of the Turkes upon the antichristian world p. 84 Whether Saul was a type of Christ , and the Kings of Israel , &c. p. 85 The Priests and Clergy in all nations the greatest peace-breakers p. 88 Touching the seducer and seducing p. 89 Bishop Longlands subtle and bloody oaths of inquisition against seducing ( christians ) ibid. Causes of destruction to a nation p. 90 All nations , Cities , and Towns of the world , parts of the world &c. p. 91 Changes of state Religions ibid. The state of Israel unparalleled p. 92 The punishments of Christ sorer then the punishments of Moses ibi . That of Jude , twice dead , examined p. 93 Of spiritual infection p. 94 The sword of typical Israel a type of Christs spiritual sword p. 95 Magistrates cannot receive from the people a spiritual power p. 69 The proper charge of the civil Magistrate p. 97 The plague of the Turke upon the Antichristian world p. 98 A twofoldcare and charge of souls ibid. Christ the true King of Israel ibid. Christs threefold sending of Preachers p. 99 No true office of Ministery , since the Apostacy , but that of Prophesie ibid. Great neglects charged on Christ Jesus . p. 100 Pretended order , monstrous disorder p. 101 The Parliaments high justice against oppressors p. 102 The title head of the church p. 103 The civil Magistrate no spiritual officer now , as in Israel p. 104 All commonweals that ever have been , are , or shall be in the world ( excepting that of typical Israel ) meerly civil p. 105 The decrees of Pagan kings for Israel and the God of it , considered ibid. The Ministers lay heavy load upon the Magistrates back ibid. The great desolation of the visible order of Christs Saints and servants p. 107 The Wolves at Ephesus considered , Act. 20 p. 108 The duty of the civil Magistrate in spirituals ibid. The changing of Persecutors is one thing , the abolishing of persecution another ibid. The persecuting cleargy no cordial friends to Magistracy ibid : Master Cotton and Bellarmine all one for the deposing heretical princes p 109 The Lord Cobham his troubles in Henry the fifths dayes p 110 Civil society plucke up by the roots ibid. A turn-coat in Religion more faithless then a resolved Jew , Turk or Papist 111 Doctor Pearnes turning and returning , and turning againe in Religion p. 111 Consciences yeelding to be forced lose all conscience ibid. Two strange Paradoxes about force in spirituals p. 112 How the kings of Israel and Judah were Types ●f Jesus Christ to come p. 113 Cyrus called Christ , a figure of Christ p. 114 The fire from Heaven , Revel . 13. p. 115 All truth , not only heavenly , but moral , civil , &c. precious p. 116 Many excellent Prophets in eminency and power , and yet may not use a civil but a spiritual sword in spirituals p. 117 More confidence commonly put in the civil sword then the spiritual p. 118 Englands changes in Religion compared with those of Judah ibid. Whether England may not possibly receive the Pope againe 119 The Religions of the world , politick inventions to maintaine a civil state p. 120 The absolute necessity of some order of Government all the world over ibid. The Emperor Antoninus Pius his distinction and Edict against persecution p. 120 , 123 The degeneracy of Christianity now professed p. 121 The horrible d●ss●mbling of some persecutors ibid. Too short a time set for repentance in New England p. 122 False Teachers commonly hardned by persecution ibid. The great sufferings of Master Gotton and his friends in England p. 123 The difference between spiritual and corporal murther p. 124 Civil Justice ought impartially to permit one conscience as well as another p. 124 The difference of the persecution of the Romane Emperors and Roman Popes p. 125 The difference between the persecuted for conscience , and punished for civil crimes p. 127 Every true Moses will make a difference between Israelites and Egyptians p. 128 Whether a Commonweal may prosper in the permission of divers Religions p. 129 Cups of blood given into the hand of persecuting nations p. 129 Scripture perverted from the spiritual to the civil state p. 131 The Magistrate usually but the Clergies Cane and Trumpet ibid. Rom. 16. 17. grosly abused by a Governor in New England ibid. The bloody Tenent plucks up the Nations and all civil being p. 132 Romes glory and downfal p. 133 The civil state and officers thereof cannot be spiritual Judges ibid. The case of Gallio p. 134 The sufficiency of Christs spiritual weapons p. 135 A vaine fear of false Teachers p 136 Christ Iesus nor Paul addrest themselves to the civil state ibid. Turke and Pope and the generality of all Protestants against free conference p. 137 David and Goliah Types ibid. Difference between spiritual and civil Ministers p. 138 Israels corporcal killing , types of spiritual ibid. The duty of the civil state in spirituals p. 139 The kingdomes of the world becoming Christs ibid. Touching forcing men to Church p. 140 A Spanish inquisition all the world over p. 141 Master Cotton kindling a twofold fire ibid. Mathias the second Emperor , granting liberty of conscience p. 142 Christian weapons considered ibid. A fallacious distinction of using the civil sword , not in , but about spiritual matters p. 143 Wonderful strange Carpenters p. 144 Master Cotton slights stocks and whips , &c. and provokes to banish and kil hereticks &c. ibid. All civil violence in spirituals , is for an interest p. 145 The civil sword esteemed more powerful then the spiritual p. 146 That great fort of Rom. 13. considered p. 147 The civil Magistrate not charged with the keeping of two tables ibid. Calvin and Beza's judgement on Rom. 13. p. 148 Vnrighteousness civil and spiritual ibid. Spiritual wars without civil disturbance p. 149 Of the Romane Emperors power in spirituals p. 150 Foul imputation against Christ Jesus , and yet his wise provision for his Kingdome p. 151 The Clergies evil dealing with the civil magistrate p. 152 The nature of the Church , and of Christs true order , but lately discovered since the Apostacy ibid. Spiritual Courts and Judges p. 153 Touching Pauls appeal to Caesar p. 154 , 155. Spiritual rights and civil p. 156 The true and only Christendome p. 157 Christ Jesus robbed of his crown p. 158 Of custome tribute , &c. p. 159 Of praying for Magistrates p. 160 Civil Ministers and spiritual ibid. The God of heaven hath many sorts of Ministers p. 161 Ordinarily the truth is persecuted ibid. Touching the tearm evil , Rom. 13. p. 162 The civil Magistrate robbed of his civil power ibid. Of toleration , which Master Cotton in cases makes large enough p. 163 The land of Israel a type p. 164 Touching false and seducing teachers p. 165 The great difference of sin against the civil or spiritual estate p. 166 The gross partiality of the bloody doctrine of persecution ibid. Gods children much labor to shift off the cross of Christ p. 167 Christ Jesus between two theeves p. 168 The horrible hyp●c●isie of all persecutors ibid. Christs charge to Pergamus and Thyatira against toleration , examined p. 169 The word persecution how ordinarily taken ibid. Famous speeches of some kings against persecution p. 170 No civil state or country can be truly called Christian , although true Christians be in it p. 171 Nursing fathers dealt with all as children p. 172 Persecutors , if it were in their power would and are bound to persecute all consciences and Religions in the world p. 173 All persecutors hold the Popes traiterous doctrine of deposing Hereticks , &c. p. 174 The Popish and Protestant Clargy , set the Popish and Protestant world on fire for their maintenance ibid. The Dutch device to win their Clergy to toleration of other Religions p. 175 All that profess to be Christs Ministers , must resolve to dig or beg , or steal ibid. All Antichristians are fundamentally opposite to Christ Jesus p. 176 Of letting the Tares alone p. 177 A speech of King James considered p. 178 Touching compelling to come to Church to hear p. 179 A second speech of King James proving it possible that a Papist may yeeld civil obedience ibid. The Parliament at Paris , although Popish , yet condemned books against civil obedience p. 180 All England was Catholick , and yet the Pope renounced ibid. A twofold holding the Pope as head ibid. The two English sisters Laws concerning conscience p. 181 Cautions for preventing disturbance by Papists ibid. Other Nations well provide against distractions and tumults from opposite consciences p. 182 Neerer competitors to the truth among our selves , then the Papist ibid. The admired prudence of the Parliament in preserving civil peace p. 183. Increase of Papists unlikely ( as things stand ) in England ibid Master Jo. Robinson from Holland as touching permission of Papists , his testimony p. 184 A third speech of King James considered ibid. Persecution ( ordinarily ) the mark of a false Church ibid. Stephen King of Poland his speech ibid. The spiritual power of Christ intrusted , not with civil but spiritual Ministers p. 185 An excellent argument used in Parliament against the persecuting Bishops ibid. Two wayes of disturbing and destroying Religion p. 186 The Bishops as Tyrants justly suppressed , and the Parliament therein prospered from heaven ibid. Daniels councel to Belshazzar , preserveth Parliaments and nations ibid. Israel a miraculous nation p. 187 Two sorts of nations in the world ibid. Touching the true Christ , and the false p. 188 The King of Bohemia his speech p. 189 Spiritual Rapts and violence upon conscience p. 189 Amnon his ravishing of Tamat a Type p. 190 The Judge of conviction of conscience ibid. Wars for Religion p. 191 The bloody tenent guilty of all the blood of Papists and Protestants formerly and lately spilt p. 192 Touching national Churches ibid. Practical denying of Christ Jesus the greatest p. 193 Two high transgressions objected against Master Cotton p. 194 Touching Julian his toleration p. 199 Touching the infection of false doctrine ibid. King James and Queen Elizabeth their persecutions compared p. 200 Fit qualification of Princes p. 201 Master Cotton suspends most part of the Magistrates in the world from acting in matters of Religion ib. Constantines Edict as to Religion p. 202 Foule imputations cast on Christ Jesus ibid. Vnchristian Tribunals and proceedings p. 203 Touching excommunication in Israel p. 204 Spiritual blessings and cursings the Antitypes of Corporal in Israel p. 205 Holy and spiritual Constables , prisons , stocks , posts , gibbets , Tyburnes , &c. ibid. A true Christ , a true sword ; a false Christ , a false sword p. 206 Queen Elizabeth her wars against the Papists ibid. The Wars of the Waldenses p. 207 Christian weapons , wars and victories p. 208 Gideons army typical ibid. The Christian Church doth not persecute , but is persecuted p. 209 Poverty and persecution , the most common companions of Gods Church . p. 210 The sins of Gods children ibid. Christs witnesses in all Ages . p. 211 A true wife of Christ no persecuter ibid. The difference between excommunication and persecution ibid. Difference between a spiritual and civil state p. 212 The civil powers made the Clergies executioners p. 213 Spiritual judgements more terrible since Christ , then corporal before his coming p. 214 A twofold way of constraint p. 215 What it is to walk according to mans light ibid. Conviction twofold p. 216 The maintenance of the New English Ministers ibid. Of propagating Religion by the sword p. 217 Touching the Indians of New England p. 218 , 219 Propriety of Language necessary to all Preachers p. 220 ▪ Conscience a close prisoner in New England , &c. p. 221 Publike Marriage of a soul to Christ ibid. Spream Authority in spirituals p. 222 Mysteries of false Christs p. 225 The true Christ despised for his poverty ibid. A base esteem of the spiritual sword ibid. Earthly Christs need earthly supports p. 226 The state of Christianity during the reigne of Antichrist ibid. Satans two wayes of quenching the candle of Christianity p. 227 A note of the French Massacre ibid. The pretended disputes in Queen Maries dayes p. 228 The late Synodical disputes ibid. A bloody and most unchristian speech ibid. The rash madness of persecutors against themselves p. 229 Pleasantness of wit sanctified , &c. ibid. The Churches of New England proved an implicite national Church ibid. A civil state maintenance proveth a state Church p. 231 Synods assembled by civil power , cannot be but civil also p. 231 The holy Land and Country of Canaan a None-such p. 232 The weapons of the Jews and Christians compared p. 233 New English loath to be accounted persecutors p. 234 Laws concerning Gods worship p. 234 , 240 Touching the Magistrates keeping of both Tables p. 235 Of Magistrates suspending in matters of Religion p. 237 soul-saving ibid. The tearm [ souls Good ] commonly but a paint p. 238 Worldly prosperity ever dangerous to Gods children p. 239 Holland and England wonderfully prospered upon mercy shewn to consciences p. 241 Bodies and goods ( not conscience ) subject to civil powers p. 242 What is the Commonweal of Isreal p. 243 The Romane Emperor flourished long , though without Christ p. 244 Christs spouse most chast under persecution ibid. Constantine a friend and an enemy to Christs spouse p. 245 Concerning toleration in New England p. 247 Papists and Protestants both force to Church p. 248 Prayers for vengeance upon persecutors p. 249 The bloody Tenent of persecution is a King-killing and Sure killing p. 250 P●rsecutors pretend to save but kill p. 251 Hireling Ministers . ibid. Friers in Chaucers time , and the Clergy in our time considered The Turkes will be Muselmanni , that is , true believers p. 253 Mystical sheep and wolves p. 253 , 254 Pauls striking Elimas blind considered p. 254 The Clergy using the Magistrate as dogs p. 256 The great spiritual differences of these times p. 257 Gods children may possibly fight each against other p. 258 Spiritual murtherers and seducers p. 259 , 261 Commonweal Common-woe twofold p. 259 Mystical wolves and Muskeeto's p. 261 A state and forc't Religion a prison p. 262 Of Constantines wars for the Christians p. 263 Never any true Religion in the world , but one p. 264 Touching Pauls blasphemy before his conversion ibid. An instance from John Haywood and the Lord Cromwel in K. Henry the eighth his days p. 265 Of Moses Judicials p. 266 The first Christians the purest and yet the civil sword was against them p. 267 The Levites killing 3000 , Exod. 32 , typical . p. 268 Phineas● his act considered ibid. Elijah and the Baalites , and other figurative passages of the Old Testament p. 269 , 270 Strange and monstrous duties of Moral righteousness p. 271 Gods children are monsters accounted , &c. p. 272 Elijah his slaying the Captains and their Fifties ibid. Wonderful Spiders and Cobwebs ibid. Touching Seducers and their punishments p. 273 The sad effects of the Bloody Tenent on M. Cotton's own spirit p. 274 , 275 The differences of Gods people in Old and New England p. 276 The great sin of New Englands former Patents p. 276 , 277 Old England curbing New Englands persecutions ibid. Holy Cranmer , and Cromwel , joyning with bloody persecutors in Hen. 8. his days p. 278 The famous passages of Cromwel and Lambert in Hen. 8. his days p. 278 Conviction twofold p. 279 , 280 Christ Jesus accounted the greatest Heretick , Blasphemer , and Seducer in the world p. 381 Small matters accounted Heresies ibid. The barbarous usage of John Hus in the Councel at Constance p. 282 The Bloody Tenent destroys civility out of the world p. 282 , 285 All men confident in their own way p. 284 He that persecutes Jews , Turks Pagans , or Antichristians , is in a greater errour then any of them ibid. Freedom of conscience a great peace-maker p. 286 , 287 Of persecuting Apostates p. 287 ▪ 288 Two woful opinions bewitching the Nations p. 289 Three great causes of the downfal of the Church of Rome p. 290 Touching the New English model of Church and Civil power p. 290 M. Cotton ' s too deep censuring p. 291 Israel a miraculous people p. 292 Touching the punishment of adultery among the Jews p. 293 All civil Government Gods Ordinance ibid. True Commonweals many without Kings p. 294 A wonderful saying of Bishop Hall ibid. Magistrates nursing fathers and their sins p. 295 , 296 The Pourtraicture of the Bloody Tenent p. 297 , &c. Compared with other Opinions and Practices p , 301. The Maskes and Vizards of the Bloody Tenent p. 302. Truth and Peace their meeting seldom , and short in this World ibid. The Letter of R. W. to Major Endico● Governor of the Massachuset ( in N. E. ) upon occasion of the late Persecution at Boston p. 303 Persecutors approve no persecution in the World but their own p. 304 All Persecutors render the innocent most odious p. 305 Cromwel the 2d a Refuge for the oppessed p. 306 This Rejoynder formerly sent out of N. Eng. but not till now published ibid. Abuse of Light most dangerous ibid. The power of Conscience though erroneous p. 307 The Common Prayer and the Composers of it p. 308 Perfumes with man , stinks with God ibid. Of Spiritual Baites and Snares p. 309 Spiritual Witchcraft ibid. Spiritual Drunkenness and the persecuting Language of it p. 310 The horrible Path which Persecutors walk in p. 311 The least beginning of Persecution tends to Blood. Gods dreadful judgement against Persecutors p. 312 Gray haires are Gods Alarums p. 313 An appendix to the Cleargie of ( old and New ) England Scotland and Ireland p. 314 The Cleargie Court the Magistrate for his Sword and his money 315 The late Kings charge against his Clergie ibid. The Woolf pleading with the Lamb will be judge ibid. All prosecutors ( in their turns ) plead for libertie of conscience p. 316 King Charles and his Chaplaias subscribe to libertie of Conscience ibid. About twenty years persecution in New England p. 317 The persecution of the New and old English independent Cleargie p. 317 A briefe touch upon the fifteen proposals of the ( so called ) Independent Ministers p. 318 They silently challenge the power of ordination in all England , &c. ibid. They sell the Spiritual Libertie of Christ ibid FINIS . Notes, typically marginal, from the original text Notes for div A96610-e270 The Parliaments Labours and Labyri●ths , Two Subsidies granted by the Parliament to the King of Kings . The first Subsidy . The second Subsid● . The Bloody Tenent a common Pyrat . Mr. Cottons Reply . The first Petition . Difference between the Piety and Mercy , and State-necessity of granting freed●m to mens Consciences . Constantines and Maximilians acts compared , Two wayes of oppressing conscience in Religion . The late King Charles his conscience to oppresse the consciences of others , no small occasion of the ruine of him and his . The Bishops kild the King. Hollands policy . The permission of conscience in Holland . Gods wonderful goings in Holland from Stafore , undone by Pride and Unthankfulness , To Enchuysin , undone by the bloody Tenent of Persecution : From Enchuysin to Amsterdam , raised to its present hight and glory , by mercy to the persecuted . Englands ship got into Harbour . Striking of Colours . The States of Holland yet to seek in the matters of liberty of Conscience . Touching absolute freedome to every mans conscience impartially . Freedome of Popish consciences . S●● Chap. 59 more particularly . Old images puld down , and new set up . All Images must down . All violent courses must break . The Act for Civill Engagement of great necessity . The second Pettion . Worldly wisdome in straits a most dangerous rock . The third Petition . Soul shipwrack . Dangers of Parliament men . Wonderfull Confessions of two mighty Kings . True Heavenly wisdome . The onely valour or cowardize . True and best diligence . True Justice and Righteousness . Heavenly mercy . Late zealous Reformations . Jehu his zeal and reward . Of the Parliaments patience . Of the Crown of true Constancy . The Controversies of late years about Religion . So many opposite Churches , so many opposite Christs to the onely true . The Pageant of Perken Warbeck in K. H. 7. his dayes , a picture of false Christs , or Churches . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The six fundamentals of Christian Religion . Heb. 6. with or without the first two , salvation or no salvation . Notes for div A96610-e7030 N , England Priviledge . Whole Nation of Lyons or Persecutors . The Bloudy Tenent more especially concerns N. E. The occasion of the present con●●●versie . This Contestation is not with persons , but against their bloody Doctrins and Tenents . The end of this Treatise . The cry of the Lord Jesus . A Bar against Persecution . Or a Testimony against it , especially in the Papists . A double prison , of prejudice and Conscience . 2 Foundamentall Hints against Persecution . Libertie of trying forbidden Books , &c. New Englands Lessons . Liberty of searching our Truth , hardly got , and as hardly kept . Jan le petit . The wonderfull deceitfulnesse of the hearts of Gods only people . Mic. 3. N. England must be singular , as in Mercies , so in Judgments . 2 of the loudest State. crying sins . Notes for div A96610-e12000 Soul wounds , the deepest . The Akeldamaes , or fields of Bloud , caused by the Bloudy Tenent of Persecution . Michael , the son of God , and Sathan the red Dragon , the two great Generals . Lamentable discord● about Religion , even among the servants of the true and living God. The Israelites divided . Joseph sold by his brethren . Israel force Aaron to make them Gods. Israels murmurings . Aaron and Miriam against Moses . An Armie of 32000 Israelites shrunk into 300. Samson and David discouraged by their own brethren . Benjamin almost destroyed by the 11 Tribes . Israels rejecting of Samuel & the Lord himself . Saul persecuting David . Ishbosheth and Israel against David and Judah . David stabbing Vriah with his Pen. The divisions & dispersions of the Tribes . Asa imprisoning the Prophet . Christs Disciples destrous of fire from heaven , &c Bitterness between Saul and Barrabas . Gods mercy drawes one many sweet fruits from the bitter contentions of his servants . Various affections of Readers expected . The Model of N. English Church and Civil Power . Of Mr. Cottons Reply to the Answer to his Letter . Gods wisdom adored in the Discussing of the Bloudie Tenent . A memorable Speech touching Mr. Cotton . The strange retreats Mr. Cotton makes in this controversie . The rearing of Lyon like persecution , pag. The strange reluctancies of the Lamb. like spirit of Mr. Cotton forced to against the Persecuting Lyon. Monstrous partiality , as touching the Magistracy . The slaughter of the Witnesses , Revel . 2. 10. Christ Jesus shortly ruining the two dreadfull Empites of the bloody Turk and Pope . The Turks sorest enemies in Euope . The Popes sorest enemies . Freedome of Conscience in worship due even to the Papists themselvs . See Chap. Notes for div A96610-e18800 Truth & peace rarely meet in this vale of tears . Many dear Saints of God plead for persecution : Oh how righteous is it with God to send them persecution ! Quaere why Master Cotton leaps over the Epistles to the Parliament and Reader . N. E. Persecution guilty of the persecution in old , especially ( since this Rejoynder ) by their Law for Banishing such as hold not childrens Baptisme , and their late fourscore and ten bloody lashes to the body of the Lord Jesus in the sufferings of his faithful witness , Obadiah Holines at Boston , meerly about that point of Baptisme . ●he occasion of ●●blishing the ●●oody Tenent . Master Cotton blames the discusser for not walking in contradictions . Vnchristian partiality . Master Cotton complaining of being persecuted by the discusser . Notes for div A96610-e22180 Persecution in plaine English is hunting . Master Cottons tender conscience , can hardly digest to be a persecutor , but a punisher . Notes for div A96610-e23370 Gods children commonly persecuted for not yeelding to State-worships . Notes for div A96610-e24620 Act. 2. 2 Pet. 3. Notes for div A96610-e25290 Ordination of Christs Ministry undfily compared to the coronation of Kings . Master Cotton pleads for Common prayer . Examination of Num. 6. 20. Acts 6. Three causes for which Master-Cotton maintaines persecution . Notes for div A96610-e29130 Christs Church may be gathered and dissolved without disturbance of civil Peace . The doctrine and practise of Persecution , breaks the peace where-ever it comes . The Civil peace of a place or people is one thing , and the welfare or presperity in health wealth , &c. another . The Cities of the world enjoy peace and prosperity , where Christ is not heard of . Christianity lost most under such Emperours as claimed Christs power to reform the Church , &c. The Societies or Churches of the Saints are meerly voluntary in combinning or , dissolving . Christs Church is called out of the world . The flourishing of civil states . No Civil state can either by Christs Testimony , or true reason , be judge of the Ecclesiastical and spiritual . Difference of spiritual and civil peace . When Gods people flourish most in godliness then most persecuted . Notes for div A96610-e36170 A monstrous mingling of spiritual and civil resistance or disturbance . Six instances of holy zeal in Scripture , far from arrogance or impetuousness . These were aleadged from Scripture in the bloody Tenent and acknowledged by Master Cotton . Notes for div A96610-e38090 The Indians prosessing subjection to the English in New England permited in their devillish worships , when English fearing God , persecuted . Vnchristian conclusions . Jonahs casting over-boord , a ground of persecution , &c. examined . The killing of the false Prophet . Zech. 13. 6. examined . Esa . 26. & Hos . 6. 2. examined . 2 Cor. 10. Notes for div A96610-e40850 conviction of conscience . The violation of civil peace though out of conscienc● ▪ to be punished . Notes for div A96610-e42110 An over-ruling finger of God , ordering Master Cotton to alleadge Gamaliel , sure he had forgotten Master John Goodwins excellent labour in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fighting against God. Christ Jesus never persecuted as Christ but as a deceiver , brasphemer , seduced . Cant. 5. I sleep yet my heart waketh . A deep mystery in persecution . Wolves complaining that the sheep persecute them . Notes for div A96610-e45430 The blood of the souls under the Altar is a sealed mystery , Rev. 6. A challenge to the devil himself . All Antichristian 〈…〉 persecutors make Tit. 3. their den and Fortress . Notes for div A96610-e46400 Tit. 3. Discussed . The horrible abusing and profaning of that word Heretick . Great sins of Gods own children . Notes for div A96610-e47390 A child of God may possibly be an Heretick . For which service through the hurry of the times , and the necessity of his departure , he lost his recompence to this day . The straights of the discussers time in composing of the Bloody Tenent . * I prejudice not the free and comfortable supplies of temporals , which the Saints ought to make so their Teachers in spirituals ▪ only I affirme , that such as will not teach will out money , they must and do beg or steal . Christ Jesus his distinction of Diggers , Beggers , Stealers . Notes for div A96610-e49420 Persecution , not properly , no● usually taken for any spiritual punishment . Notes for div A96610-e50150 Examination of Phil. 3. and Rom. 14. Very severe , but not Christian , more then Judaical punishment of Theeves in England . Notes for div A96610-e51650 The civil and spiritual life confounded . God & Caesar . The great peace breakers . English Diana's . Gross partiality to private interests . England in all Ages guilty of much persecution . Two seasonable petitions of any pers●outed . Notes for div A96610-e54650 The Parable of the Tares . The Parable of Tares grosly abused . Hypocrisie secret and open hypocrisie . Spiritual whoredome in worship may and doth in all Nations subsist with Civil Beings , Relations , &c. Notes for div A96610-e57050 Of the Tares . Of the wise and foolish Virgius . No true church of Christ consisting of visible hypocrites . Notes for div A96610-e58910 The field of the World. The mystery of Antichristians or false Christians . Master Cotton knows not his own desire . The first rise of Antichristians argued . The judgement of the great whore . Notes for div A96610-e63230 Christs Church by 〈…〉 properly consisting of good ground . The ●●●u●e of Jewish Church . The nature of Christs true Apostles . Antichristians monsters in rereligion . Notes for div A96610-e64960 Two sorts of sinners . Two sorts of hypocrites . Notes for div A96610-e66150 Two sorts of opposites to Christ Jesus . The rivers and fountaines of blood , Rev. 16. Notes for div A96610-e68510 Of hypocrites in profession of Christianity . Notes for div A96610-e69920 Corrupt consciences distinguished . Tolleration of idolaters considered . Civil weapons in spirituals , blur and flight the spiritual . The tolleration of Jezabel in Thyatira . Christ Jesus under pretence persecuted . The weapons of the Saints , Rev. The difference between civil and spiritual slander . The dreadful nature of Christs spiritual punishments . Not such spiritual punishments in the national church of Israel . Notes for div A96610-e73970 Prayer against present destruction of tares . Pastors and Teachers not Apostles and messengers . Elijah stirring up Ahab to slay the Baalites . Concerning Israel in the Apostacy of Jeroboam . * Hence Baalls Priests , Monks , Friars , and Bishops have not been civilly actually slaine in England , &c. but spiritually by Gods word , the sword of his spirit cashiered and cut off eternally . Notes for div A96610-e77230 Touching Christs Apostles or messengers . Touching fundamentals . Laws for persecuting of Christ Jesus . The Pharisees blaspheming of Christ Jesus . * Magistrates , kings , high priests : Herod , ●ad kings , good kings , &c. Notes for div A96610-e79950 Acts 25. 11. considered . No appeals to the civil powers in matters meerly spiritual . Few Magistrates in the world know Christ Jesus . Mystical and cruel Surgery . The title of defender of the faith . To serve God withal our might , literally taken , horribly abused . Christ Jesus hath rarely furnished his people with godly Magistrates . Defendor of the faith . A bold , but a true word . Notes for div A96610-e85150 The title of supream head , oath of supremacy , &c. The plague of the Turkes upon the Antichrististian world . The Civil Magistrate no governor over the spiritual kingdome of Christ . Whether Saul a type of Christ . The kings of Israel and Judah types . Notes for div A96610-e87890 The priests and Clergy in all Nations the greatest peace-breakers . Notes for div A96610-e88900 Touching the seducer . Of seducing . Bishop Longlands subtle Oaths of inquisition . Canses of destruction to a Nation . All nations Cities , Towns , &c. are part of the world . Change of Religions . The state of Israel unparlleld . The punishments of Christ sorer then the punishments of Moses . Of Seducing . What meant by twice dead . Of Infection . The sword of typical Israel a type of Christs spiritual sword . Magistrates cannot receive from the people a spiritual power . The charge of the civil Magistrate . The plague of the Turkes . A twofold care and charge of souls . Christ the true King of Israel . Christs threefold sending of preachers . ●o other true office of the Ministery , since the apostacie , but that of prophecy and opening the Testament of Christ against the falshood of Antichrist . A foule imputation put upon Christ Jesus . Pretended order , mo●●t●o●s disorder . The Parliaments high justice aggainst oppressors . Notes for div A96610-e100820 The title head of the Church . The civil Megistrate no spiritual officer , now as in Israel . The peoples power . All Commonweals that ever have been , are or shal be in the World ( excepting that of typical Israel ) meerly civil . The Decrees of Pagan kings for Israel , and the God of it , considered . The Ministers lay heavy loads upon the Magistrates back . A time when no visible Church of God in the world for the right forme and order , &c. The wolves at Ephesus , Act. 20. The duty of civil power in matters of Religion . The changing of persecutors is onething , the abolishing of persecution another . The persecuting Cleargy no cordial friends to Magistracie . Neither Old nor New England statechurches separate from the Pope . Master Cotton and Bellarmine all one , for the deposing heretical princes , &c. The gods of this World. The Lord Cobham his troubles in Henry the 5. dayes . The best of our late Bishops , as Bishop Hall have not spared to render hereticks and Traitors all one . Civil society pluckt up by the rootes . Civil honesty may stand with dishonesty against God and Christ in matters of Religion . A turn-coat in Religion more faithless then a resolved Jew , Turk or Papist . Heresie and apostacie often change their names to truth , and Christianity , &c. Who knows not that the many turnings of Do. Pearne in Cambridge , brought it into a proverb , to wit , to p●●nifie . Consciences yeelding to be forced or ravished , loosen all conscience . 2 Paradoxes . How the kings of Israel and Judah were types and figures of Christ to come . The types of the old Testament many and deep . Cyrus called Christ , a figure of Christ . Notes for div A96610-e109890 The fire from heaven , Rev. 13 Notes for div A96610-e111260 All Truth , heavenly , moral , civil , &c. precious . Vnconverted Christians visibly a paradox . Notes for div A96610-e112070 Many excellent Magistrates of the Parliament , of the Councel , of the Army , of the City , of the Country , are also excellent prophets or interpreters of Scripture , & yet may not use a civil but a spiritual sword in spirituals . Magistrates may be prophets in Christs Church . More confidence commonly put in the civil sword then the spiritual . Engl. changes in Religion excused by those of Judah , but not justly . Whether England may ●●● receive the Po●● againe . Notes for div A96610-e113730 Things of God and Caesar . Religions of the world , politick inventions to maintaine a civil state . The a●so●u●e necessi●y of some order of government all the world over . Antoninus Pius his distinction . The degeneracy of Christianity now professed . The loathsome hypocrisie of persecutors . In their bloody sentence , and proceedings with the persecuted . Too short a time set for repentance in New England . False teachers commonly hardned by persecution . The great sufferings of Master Gorton and his friends in New England . Antoninus Pius his Edict against persecution . The difference between spiritual and corporal murther . Civil justice ought impartially to permit one conscience as well as another . The difference of the persecution of the Roman Emperors and the Roman Popes . Antoninus Pius his famo●●●●●dict for liberty to the Christians related by that praise-worthy Master John Speede out of Eusebi●s . The persecuted ever no●●ish an h●rd con●●it of 〈…〉 and Tyranay in their persecutors , whereas Malefactors confess frequently the justice of their condemners . Notes for div A96610-e120310 If Civil power may force cut of the church , it may also force in . Every true Moses will make a difference between Israelites and Egyptians . Cups of Blood given into the hand of persecuting nations . Notes for div A96610-e121980 Whether a commonweal prosper in divers religions permitted . Men may be very faire and peaceable , though not of the only one religion . Scriptures perverted from the church to the civil state . The Magistrate usually the Cleargies Cane , &c. Rom. 16. 17. grosly abused by a governor in New England . The bloody Tenent plucks up the nations and all civil being , &c. The plague of the Turkes . Romes glory and downfal . The civil state and officers thereof cannot be spiritual judges . Foul neglects cast upon Christ Jesus . The case of Gallio . Notes for div A96610-e126880 Shameful weakness cast upon the spiritual Artillery of Christ Jesus . The spiritual liberties of Christs people in spiritual causes . The mighty power of spiritual weapons . A vaine fear of false teachers . Christ Jesus nor Paul adrest themselves to the civil state . Turk and Pope and all Prostants against free conference . The ammunition of Christs souldiers . David and Goliah types . Difference between spiritual and civil Ministers . Israels corporal killing types of spiritual . Achans troubling of Israel a figure of troubling the Israel or Church of Christ now . The day of the civil state in ma●ters of worship . Concerning the kingdomes of the world becoming the kingdoms of Christ Rev. 11. Christ no temporal King. Touching forcing men to church . A Spanish Inquisition all the world . A twofold fire kindled . That may consume the kindlers . Mathias the second Emperor granting liberty of conscience . Christ came not to destroy mens bodies , though to save their souls . Notes for div A96610-e132860 Christian weapons considered . A fallacious distinction of using the civil sword , not in , but about spiritual matters . Strange Carpenters . Notes for div A96610-e134110 The bloody tenent in plaine English . All civil violence in spirituals , is for interest . Christs spiritual weapons never wanting . The civil ▪ sword esteemed more powerful then the spiritual . Notes for div A96610-e136250 Rom. 13. Considered . The great fort of The civil Magistrate not charged with the keeping of the seed tables . Notes for div A96610-e137190 Calvin and Beza's judgement on Rom. 13. Vn●ighteousness civil and spiritual . Spiritual wars without civil disturbance . Notes for div A96610-e138320 The nature of twice subjection to civil powers . Of the Roman Emperors power in spirituals . Foule imputations against Christ Jesus . Christ permiteth Tyrants over his churches Saints , but appointeth none but his true spiritual Ministers . Christ Jesus his careful and most wise provision for his kingdome . The Cleargies evil dealing with the civil Magistrate . The nature of a church , but lately discovered since the apostasie . Monstrous Suspentions . Spiritual courts and Judges . Notes for div A96610-e141670 Touching Paul appealing to Caesar . Pauls appeal to Caesar . Notes for div A96610-e143120 Spiritual rights and civil . The civil Magistrate not bound to defend spiritual rights . Israel a type of the Chrristian Church . The ●●me and odely Christendome . Christ Jesus in himself and his spiritual officers the onely Key of Israel . Christ Jesus ro●d of his crown . Notes for div A96610-e145680 Of custome tribute , &c. Spiritual defence for spiritual right , &c. Touching prayer for all authority ● Tim. ● . Cross Slavery . Civil Ministers and Spiritual . The God of heaven hath several sorts of Ministers . Ordinarily the Truth is persecuted . Notes for div A96610-e147690 Touching the ●●ar●● Evil , Rom. 13. The civil Magistrate robbed of his civil power . Notes for div A96610-e148370 Of tolleration which Master Cotton in cases makes large enough . The land of Israel a type . Notes for div A96610-e149610 Touching false and seducing Teachers . Monstrous Mixture . The great difference of evil and sin , as against the civil or spiritual estate . Gross partiality the bloody doctrine of persebution . Great shifting ●o ●s●●● : Christs cross . Christian weapons . Christ Jesus betwen two Thieves . The horible Hypocrisie of all persecutors Notes for div A96610-e152300 Christs charge to Pergamus and Thiatira against . Tolleration examined . False Excommunication one kinde of persecution . The word Persecution how ordinarily it is taken . Persecution ordinarily implies corporall violence . Speeches of Princes against Persecution . No Civill Christian State. Christs Sword. Notes for div A96610-e154850 Nurcing Fathers-dealt withall as children . Active obedience cannot be given but to a competent Judge . Persecutors , if it were in their power , would , and are bound to persecute all Consciences and Religions in the World. All persecutors hould the Popes trayterous Doctrine of deposing haereticall Princes . The Popish and Protestant Clergie set the Popish and Protestant World on fire for their Maintenance . The Dutch device to winne their Clergie to Tolleration of other Religions . All that professe to be Christs Ministers , must Dig , or Beg , or Steale . Notes for div A96610-e158440 All Antichristians are fundamentally opposite to Christ Jesus . Touching the Tares . Notes for div A96610-e159870 Policie store , but Pietie rare in Princes . Notes for div A96610-e160500 A Speech of King James considered . No Man to he forced from his owne worship , 〈…〉 &c. Touching compelling to come to Church and to heare . A second Speech of King James . Papists may yeeld Civill obedience . The Parliament at Paris , although Popish , yet condemned Bookes and Tenents against Civill obedience . All England Papists , and yet the Pope renounced . A twofold holding the Pope as Head. The two Sisters Lawes concerning Conscience . Ceales of moderation and kindnesse , may melt an Enemie , as David melted Saul , &c. Cautions for preventing of disturbance by Papists , &c. Sufficient Provisions are made in other Nations , against Distractions and Tumults from opposite Consciences and Worships . N●er●● Com●●tition ▪ & home-bred oppositions most of all ex●sperate , &c. The admired Prudence of the Parliament in preserving Civill Peace . Increase of Papists unlikely in England . Mr John Robinson ( deceased ) his Testimonie in a Manus : from Holland . A third Speech of King James considered . Persecution ordinarily the marke of a False Church . Stephen King ▪ Poland his 〈…〉 The Spirituall Power of Christ Jesus betrusted not with Civill but spirituall Ministers . An Argument used in Parliament against the Persecuting Bishops . Of disturbance of Religion . The Bishops as Tyrants justly suppressed , and the Parliament therein prospered from Heaven . Daniells Counsel to Bel-shazzar preserveth Parliaments & Kingdomes . Touching the Nationall Church of Israell . Israell a miraculous Nation . Two sorts of the Nations of the World. Touching the true and false Christs . King of Bohemia his Speech . Spirituall Rapes . All persecutours contumeliously object against Conscience . Amnon his ravishing of Tamar , a Type . A Query , who shall judge , whether Conscience be convict . Church Papists and Protestants also ravished . Wars for Religion . The bloudie Tenent Guiltie of all the bloud of Papists and Protestants lately spilt . The strongest Arme & sword the ordinarie Judge of the Conviction of Conscience . Touching the Nationall Church of England . Reall denying , the greatest denying of Christ Jesus . Notes for div A96610-e175030 Two high Transgressions objected against Mr Cotton . Touching the Romane Emperours practices in Religious . Affaires . Christs Garden gaines by violent Stormes , and looseth by sweete Sun-shines . The Romane Emperours . The Arrians persecuted and persecuting . The great Difference between this World and Christ . A Christianitie strange from Christ . Antichristian Christianitie . The bloudie Tenent tends to an universall Conquest of the whole World. The bloudie Tenent in its colours . Notes for div A96610-e179020 No Booke or Writing ever so abused as the holy Writing & Scripture of God is . The Language of persecutours . Julian his Tolleration . Touching Infection of false Doctrine , &c. Hypocrites tollerated in the Church , but not in the World. Notes for div A96610-e181180 Touching the Persecution of K : James and Q : Elizabeth . Touching the Qualification of Princes . Touching Magistrates suspending from acting in matters of Religion . Monstrous partialitie . Constantines Edict . Foule imputations cast on Christ Jesus . Notes for div A96610-e183650 Vnchristian Tribunalls . Dent. 13. 5. & 2 Tim. 2. 16. Vnchristianly conjoyned . Touching Excommunication in Israel . Ans : Spirituall Blessings and Curses the Antitypes of Corporall before Christ . Great oversight imputed to Christ Jesus . If civill punishments for spirituall offences : they must be inflicted by holy and Christian Instruments and Officers . A true Christ , a true Sword ; a false Christ , a false Sword. Q : Elizabeth her wars against the Papists . The Warres of the Waldenses . Acts 8. & 11. Christian weapons . Christs Sword. Christs Warres and Victories , Revel . 17. Gideons Army typicall . Notes for div A96610-e189990 The Christian Church doth not persecute , but is persecuted . Worldly glory and persecution characters of the false Church . The sins of Gods children . Christs Witnesses . A true Wife of Christ no persecutour . Touching persecution what it is . Difference between a civill and spirituall State. The nature of spirituall punishment . The nature of Christs spirituall Government . The Civill Powers and Officers the Clergies Executioners . Spirituall Judgements more terrible since Christ , then corporall before his coming . The cutting off or Excommunicating from the holy Land of Israel figurative and typicall . Notes for div A96610-e196090 A twofold w●y of constraint . What it is to walke according to a mans Light. Conviction twofold : Sufficient in it selfe : or to the partie efficacious . Touching the Maintenance of the new English Ministers . Of propagating Religion by the Sword. Notes for div A96610-e198740 Touching the Indians of New-England Worshipping of God and Christ before the foundation of Repentance , is nothing but Antichristian disorder . Touching preaching to the Indians in New-England . Proprietie of Language necessary to the true preaching of Christ Jesus to any people . Conscience to God in Worship a close Prisoner in New-England , and no Petitioner could obtaine its Libertie . Publik● marriage , or giving ones selfe to Christ . Judges 21. 25 Considered . Supreame Authoritie in Spiritualls . Tertullians Speech of one Religion , not hurting or profiting another Considered . Notes for div A96610-e204050 * Mr Cottons and Mr Edwards Gangrenes have little differd Blasphemie against the holy Scripture . Mysteries of false Christs . The true Christ despised for his povertie . A base esteeme of the Spirituall Sword. Earthly Christs need earthly supports . The state of Christianity during the reigne of Antichrist . Constantines peace a greater tryal and danger to Christians , then 300 years persecution . Sathans two wayes of quenching the Candle of Christianity . The French Massacre must doe what their pretended disputation could not ▪ effect . Pretended disputes in Q. Maries days , ending in fiery flames . The late Synodicall disputes . A bloody and most unchristian speech . The rash fury and madnesse of persecutors even against themselves . Pleasantnesse of wit sanctified , glorifies the giver . The pretended particul●r Churches of N. E. indeed but a Nationall Church . No permission of any Religion or worship but one in N. E. therefore are the Churches , but a Nationall Church in the mould them , &c. Where the Supream Authority in a Church is Civill , the Body cannot but be like the head , and all make up but one Civil or Nationall mixt Church , like the Jewish Nationall Church . The purging a Countrey of Hereticks declares that Countrey is explicitly or implicitly a National Church . A State Maintenance proveth a State Church . Synods assembled by Civill Power , prove the Churches of the same Nature with the Head that acts and calls them . Touching the difference between the Church of the Jewes and the Christian Churches . The holy Land of Canaan a Nonesuch . A Figure of the Chr●stian . The weapons of the Jewes and Christians compared . No Speare nor Sword in Israel . Notes for div A96610-e213260 New-England loath to be accounted persecutours . Lawes concerning Gods Worship . Dangerous distinctions . Touching keeping of both Tables . Of Magistrates Judgement in Spirituals , &c. Of Qualifications of Magistrates . Of Magistrates Abilities . David and Hezekiah figurative Kings , &c. Magistrates suspending in matters of Religion . Notes for div A96610-e216320 Wofull Soul-saving . The power of Parents , Husbands , Magistrates in spirituals . 1 Cor. 7. The tearme [ Souls-good ] commonly but a paint , &c. The promises of temporall mercies considered . Worldly prosperity ever dangerous to Gods children . Of Lawes binding Conscience . Persecution the ordinarie Portion of Christs Followers . Two States wonderfully favoured by God , upon mercy shewed to oppressed Consciences , formerly Holland and now the State of England . Bodies and Goods the Magistrates object . Oppression in Bodies Goods and Minde . Wealth , Honour , and Prosperitie seldome attending Christs true Followers . What is the Cōmon weale of Israel . The Roman Empire flourisheth in worldly glory without Christ The Citie of Rome famous for prosessing Christ Jesus . Christs Spouse most chast under persecution . The Roman Monarchy bloody to the Saints . Constantine a friend and enemy to Christs Spouse . The state of the Romane Empire before and after Christ . God will not wrong , nor have Caesar wronged . Concerning toleration in New England . Witnesse the bloody whipping of Obadiah Homes for the point of Baptisme lately at Boston● Communion Spirituall , two-fold . The great Triall among Papists & Protestants concerning comming to Church . Notes for div A96610-e225740 Touching prayers for Vengeance upon Gods Enemies . Stirring up of the Civill State to persecure . The bloudie Tenent of persecution is alone the King killing and Stare-killing Doctrine . Amoninus Pius his Edict for the Christians . Transgression against the Spirituall or Civill peace . Persecutours of Christs Sheepe pretend to save them and kill none but Wolves . Antichristian Ministers great Thieves . Hireling Ministers . Fryars in Chancers time and the Cleargie in our time considered . The Turkes themselves will be Muslemanni , or right beleevers . The horrible partialite of persecutors . Misticall sheep . Paul his striking Elimas blind considered . Of the power of miracles . Spirituall sheep and wolves considered . The Pope and , all proud Popish Priests and Cleargie use the Civill Powers but as Dogs . The Protestant Cleargie their dealing with Magistrates . A suspending or hanging up of Magistrates The great spirituall differences of these late Times . Of rest from persecution . Notes for div A96610-e234850 Gods children may possibly fight each against the other . 〈…〉 Antichristians against Antichristians , but principally against Christ . Touching spirituall murther . Touching Seducers . The hainousnes of spirituall stumbling blocks . Punishing of Seducers . Common-weale twofold , and Rebellion twofold . Mysticall Wolves and Muskeetoes . Of Soule-killing . Touching State Religions . Gods children Gods Citie , Nation and Kingdome . A State Religion a prison . A forc't Religion . Of the late Warres . The bloudie Tenent guilty of the Rivers of Bloud , &c. Warres for Religion . Constantines warres for the Christians . Constantines Edict against forcing in Religion . Never any true Nationall Religion in the World but one . Touching Pauls blasphemy before his Conversion . Of Apostates . Fallacious mixture and confusion . Spirituall Treason recanted , forgiven : but not so ( by way ofcourse ) the Civill . An Instance from ●● : Haywood and the Lord Cromwell in King Henry the 8. his dayes . Notes for div A96610-e242160 Of Moses Judicialls . The first three hundred years after Christ . The Primitive Church the purest , and yet without a Civill Sword. Christ no Author of Civill violence for Religion . The Levites killing 3000. Exod 32. typicall . Phineas his Act. The spirituall & Civill State vastly different in their frame , Lawes , Officers , &c. Elijah and the Baalites . The types and figures of the old Testament Righteousnes two fold . The state o● Israel typicall . Not only morall but naturall Actions of the Israelites typicall . Whether Eliahs procuring the slaughter of the Baalites was Typicall or Morall . No Commission from Christ for corporall punishment in religious matters . Strange and monstrous ▪ duties of Morall Righteousnesse . Gods children are wonders and monsters accounted . Elijah his slaying the Captaines and their fifties . Wonderfull Spiders and Cobwebs . Prov ▪ 30 ▪ Notes for div A96610-e249940 Touching Seducers , and their punishments . Christ Jesus abolished former figures , though he name not each of them in particular . The Mysterie of the Bloudy Tenent . The bloudie consequences of the bloudy Tenent . The sad Effects of the bloudie Tenent on Mr Cottons owne Spirit . A lamentable Character of the change of Mr Cottons Spirit . Notes for div A96610-e252020 Differences of Gods own children in Old and New England . Profession of Christ Jesus in New-England , not so like to be true as that ( which was persecuted ) in Old. The great ●in of New-Englands former Pattents . The Authours tryalls about the Pattents of New-England . Gods children may be guilty of bloudy persecution for the hiding of their spirituall uncleannessee . Gods mercy in stopping New-Englands persecution , by the mercy of old England , the mother to dissenting Consciences . Holy Cranmer and Cromwell joyning with persecutours of Christ Jesus out of great weaknes in H. 8. his dayes . The most famous passages of Cromwell & Lambert in H. the 8. his dayes . Notes for div A96610-e254680 Of Admonition and Conviction . Conviction two-fold . Of Conviction of Hereticks . Conviction sufficient , externall by the word , and efficient internall by Gods Spirit . Christ Jesus ( accounted ) the greatest Heretick , Blasphemer , Seducer , and Deceiver that ever was in this world . Small matters accounted Heresies . The barbarous usage of John Hus in the Councell at Constance . The bloudie Tenent destroying civilitie and humane Societie out of the World. All Men are confident in their owne opinions . The persecutour of Turks , Pagans , Jewes , or Antichristiane , is in a greater errour then any of them . The bloudie Fruits of the bloudie Tenent . Notes for div A96610-e260900 Touching confidence in opinions . Freedome of Conscience hath ever been a Peace-maker in all Natiōs where it hath appeared . And especially at this houre in England . How Christ delights in bloud . Of persecuting Apostates . A monstrous suspension or hanging up of Magistrates . Allegations of Scriptures ought seriously to be mad and answered . Millions of Turks , Jewes , and Antichristians are far from the due charge of Apostasie . The mysterie of the red Horse of War. A spirituall and Civill peace . Two wofull opinions bewitching the Nations . The 3 great Causes of the downfall of the Church of Rome . Notes for div A96610-e265610 Touching a New English Modell of Church and civill power . * Writing to ●●● Mr Hall. Deepe Censures for none or innocent mistakes . Touching Moses his Judicialls . Israel in a kinde a miraculous people . Touching punishment of Adulterie . All Civill Government Gods Ordinance . True Republikes & Common-weales without Kings . A wonderfull● saying of Bishop Hall. The State of Israel . Of Magistrates being nursing Fathers , &c. Of Magistrates Power in Spiritualls . Of the sins of Magistrates . A case touching the Magistrates punishing the Sin of Church members . The direfull state of false Worshippers . The Portraiture of the Bloudie Tenent . Euc. 9. Prov. 9. The Portraiture of the bloudie Tenent . The Portraiture of the bloudie Tenent . The Portraiture of the bloudie Tenent . The Portraiture of the bloudie Tenent . The Portraiture of the bloudie Tenent . The Portraiture of the bloudie Tenent . Peace her Repose and Tabernacle . The Bloudie Tenent of persecution compared . The maskes and vizards of the bloudie Tenent . Truth & Peace , their meetings seldome and short in this world . Notes for div A96610-e277700 * Matters touching the p●●ce of the English and Indians , about which the said Governour did write to R. W. Great love formerly between the said Governour Endicot , and R. W. before his Banishment . * The Seale wherewith the Governours Leter to R. W. was sealed . Persecutours conclude no Conscience in the whole World but their owne . All persecutours render the most innocent most odious . Cromwell the second , a Refuge of the oppressed . This Rejoynder was sent to England long since , and hoped to have been published . Abuse of light most dangerous . The power of Conscience though Erroneous . True & false Witnesses both Confident . The Common Prayers & the Composers of it . What 's sweet with man , st●nks ( often ) in Gods nostrills . Sathans policie in proposing Motives and Baits to wise and excellent Saints . Spirituall Witchcraft . Mysticall Drunkennesse and the drunken Language of it . The language of persecutours . A price and a Heart blessed Companions . The horrible & dangerous path which all persecutours or Hunters walke in . The least 〈…〉 sparke of persecution tends to bloud , and will proceed , except God mightlly stop it . Gods most dreadfull Judgements against persecutours . Death is a Boanerges . Gray hayres are Gods Alarums . Notes for div A96610-e284710 The seameles Coat of Christ Jesus torne into foure pieces , and the three Nations torne into Thousands . The Battells of the Cleargie . All Court the Magistrate for his Sword , & his Money . For which , any person and Religion hath serv'd the Turne . The late K. charging his Cleargie , &c. The Wolfe in plea with the Lambe , will be alwaies Judge . The wonderfull Mysterie of Libertie of Conscience . Which all persecutours themselves ( in their turnes ) plead for . K. Charles and his Chaplains forced to subscribe to Libertie of Conscience . About Twenty years persecution in New England . The persecution of the New and Old English Independent Cleargie . A briefe touch upon the 15 Proposalls of the ( so calld ) Independent Ministers . The Independents implicitly and silently challenge the power of Ordination . The Danger of pawning spirituall Liberties to Civill powers . The Dutch Attempts , and the Independents , on their Friends , compared . The Authours desire as to the Ministrie of the Land now possessed . And as to that Ejected . The Authour begs three things of God for the Cleargie of England . Soule Bondage the greatest . The Bloudinesse of the Bloudie Tenent . Little of the Spirit of Love from Christ Jesus yet extant , and our selfe-love biasseth us to Inventions , Traditions , and Doctrines of persecutions . 
A33309	----	A generall martyrologie containing a collection of all the greatest persecutions which have befallen the church of Christ from the creation to our present times, both in England and other nations : whereunto are added two and twenty lives of English modern divines ... : as also the life of the heroical Admiral of France slain in the partisan massacre and of Joane Queen of Navar poisoned a little before / by Sa. Clarke. Clarke, Samuel, 1599-1682. 1640 Approx. 1543 KB of XML-encoded text transcribed from 237 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A33309 Wing C4514 ESTC R24836 08608609 ocm 08608609 41459 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33309) Transcribed from: (Early English Books Online ; image set 41459) Images scanned from microfilm: (Early English books, 1641-1700 ; 1250:32) A generall martyrologie containing a collection of all the greatest persecutions which have befallen the church of Christ from the creation to our present times, both in England and other nations : whereunto are added two and twenty lives of English modern divines ... : as also the life of the heroical Admiral of France slain in the partisan massacre and of Joane Queen of Navar poisoned a little before / by Sa. Clarke. Clarke, Samuel, 1599-1682. The second edition, corrected and enlarged, having the two late persecutions inserted, the one in Piemont, the other in Poland. [14], 472, [3] p. : port. Printed by Tho. Ratcliffe for Thomas Underhill and John Rothwell, London : 1660. Errata: p. [3] (3d grouping) Includes indexes. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Church history. 2004-06 TCP Assigned for keying and markup 2004-08 SPi Global Keyed and coded from ProQuest page images 2004-09 Andrew Kuster Sampled and proofread 2004-09 Andrew Kuster Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The skilfull'st Physiognomers , who Scan Each line and wrinkle in the face of man , Can tell no more what Soules dwell there , then wee By Seing Stars can tell what Angels be . Then ask not at the door who 't is : if so , This Shadow cannot tell thee . Read and know . A Generall Martyrologie , CONTAINING A COLLECTION Of all the greatest PERSECUTIONS which have befallen the CHURCH OF CHRIST From the Creation to our present Times , Both in England and all other Nations . Whereunto are added two and twenty LIVES OF ENGLISH Modern Divines , Famous in their Generations for Learning and Piety , and most of them great Sufferers in the Cause of CHRIST . As also the Life of the Heroical Admiral of France , slain in the Parisian Massacre , and of Joane Queen of Navar , poisoned a little before . By Sa. Clarke , Pastor in Bennet Fink , London . The second Edition , Corrected and Enlarged ; having the two late Persecutions inserted : the one in Piemont : the other in Poland . PSAL. 44.22 . For thy sake are we ki●●led all the day long , we are accounted as sheep for the slaughter . Nihil crus se●tit in nervo , cum animus est in caelo , Tertul. Printed by Tho. Ratcliffe , for 〈…〉 and 〈…〉 in Saint Pauls Church-yard , near the little North-door . MDCLX . TO THE CHRISTIAN READER ; Especially to the suffering Saints in these three Nations . Christian Reader . THou hast here presented to thy view that strange sight which so much astonished Moses , Exod. 8.3 . A bush burning with fire , and not consumed : A lively Emblem of the Church , oft times all on a light flame with the fire of Persecution , and yet so far from being consumed , that The bloud of the Martyrs proves the seed of the Church : And indeed she is the only , and true Salamander , that can live in the fire : Yet this , not by any strength of her own , but because the Angel of the Covenant , even the Lord Jesus Christ is in the bush , either to slack the fire , or to strengthen the bush , and make it incombustible . In this Book thou maiest see , as in a Mirrour , what hath been the lot and portion of the Church and people of God from the Creation hitherto , viz. Through many tribulations to enter into the kingdom of heaven . Here thou hast a certaine and infallible mark of the true Church of Christ , viz. To be hated and persecuted by the Devil and his instruments . Here thou maiest see what is the constant concommitant of the Gospel , when it is received in the love and power of it , viz. Persecution , according to that of the Apostle , Ye became followers of us , and of the Lord , having received the word in much affliction , &c. Neither yet is God an hard Master in dealing thus with his faithfull servants . He knows that heavy afflictions are the best benefactors to heavenly affections : and that grace is hid in nature here , as sweet water in rose leaves , which must have the fire of affliction put under to distill it out . He knows that when afflictions hang heaviest , corrupt affections hang loosest upon his children . Yet doth not the Lord afflict willingly , nor grieve the children of men , to crush under his feet all the prisoners of the earth : but he will hereby try who are his indeed and in truth , not in name and profession only : For as the Eagle tries her young ones by turning their faces to the sun beams , so those Christians that can outface the sun of Persecution , are sincere indeed . One thing is very remarkable in this History , that usually before any great Persecution befell the Church , the holy men of those times observed that there was some great decay of zeal , and of the power of godliness , or some mutuall contentions and quarrels amongst the people of God , or some such sin or other that provoked God against them ; and then , as the shepherd sets his dog upon his sheep , when they go astray to bring them in , and then rates him off again : So God le ts loose wicked Persecutors upon his own children , but it 's only to bring them in unto him ; and then , he not only restrains their rage , but casts the rod into the fire . If judgement begin at the house of God , what shall the end be of them that obey not the Gospel of God ? Much excellent use may be made of this History : As , teaching us , That whosoever will take Christ truly , must take his Crosse as well as his Crown , his Sufferings as well as his Salvation . That persecution is the bellows of the Gospel , blowing every spark into a flame ; and that Martyrs ashes are the best compost to manure the Church , their bloud to water it , and make it fertill . That Gods children are like Starres , that shine brightest in the darkest night : Like Torches that are the better for beating : Like Grapes that come not to the proof , till they come to the presse : Likes Spices , that smell sweetest , when pounded : Like young Trees , that root the faster for shaking : Like Vines , that are the better for bleeding : Like Gold , that looks the brighter for scouring . Like Glow worms , that shine best in the dark : Like Juniper that smels sweetest in the fire : Like the Pomander , which becomes more fragrant for chafing : Like the Palm tree , which proves the better for pressing : Like the Camomile , which the more you tread it , the more you spread it . Yea God knoweth that we are best , when we are worst , and live holiest , when we die fastest ; and therefore he frames his dealing to our disposition , seeking rather to profit , then to please us . That when God exposeth us to Persecution , he expects our speedy and thorow Reformation , if we desire the affliction to be removed . For as it were to no purpose for the Finer to put his gold into the fire , except it lie there till it be refined : So were it to small purpose for God to lay afflictions on us , if so soon as we whine and groan under his hand , he should remove them , before we be bettered thereby . Whereas afflictions , like Lots Angels , will soon away , when they have done their errand . Like plaisters , when the sore is once whole , they will fall off of their own acco●d . That we should with patience submit to the afflicting hand of the all wise God , and our mercifull Father , saying with the Church , I will bear the indignation of the Lord , because I have sinned against him ▪ Considering also that impatience under affliction , makes it much more grievous . As a man in a feaver , that by tossing and tumbling , exasperates the disease , and encreaseth his own grief . That all that will live godly in Christ Jesus must suffer persecution . It hath been the portion of all the Saints , from the creation hitherto . What son is there whom the Father chasteneth not ? One son indeed God had without sin , but not without sorrow ; for though Christ his naturall Son , was sine corruptione , without corruption , yet not sine correctione , without correction ; though he was sine flagitio , with out crime , yet not sine flagello , without a scourge . And if they did these things to the green tree , what shall be done to the dry ? And behold the wonderfull wisdom of God herein ? who by these afflictions separates the sinne that hates , from the son that he loves , and keeps him by these thorns from breaking over into Satans pleasant pastures , that would fat him indeed , but to the slaughter . In an Appendix to this Book , I have added the Lives of sundry of our Modern Divines , which I conceive not to be heterogeniall to the rest of the Work ; for though they were not Martyrs , yet may they well be stiled Confessors , in regard of the great Persecution and Sufferings , which most of them met withall whilest they lived here . And if any ask the reason why I have added no more ? It is because my intelligence comes in so slowely ; and if such as are able , will take the pains to inform me , I shall ( if God spares life ) adde more to the end of the next impression of my Lives of the Fathers , and modern Divines . I hope that these my weak and poor endeavours will not prove ungratefull , nor be judged unseasonable , considering the times wherein we live : For if the same sins abound amongst us in these daies , which have been the forerunners of persecutions formerly ; we have cause to fear the worst , and to prepare for it ; Forewarnd , forearmed . The reading of this History will manifest what wonderfull constancy and patience the Saints have shewed in their greatest sufferings : what hath been the power of Almighty God in their support : and what miserable ends many of their Persecutors have come to . My hearty desire is , That by reading of this Book , God may have the glory , and thy soul the comfort , and I shall be well appaied for my pains , Who am , Thine in the Lord SA . CLARKE . From my study in Thridneedle-street , Octob. 10. 1659. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thomas Dugard . A. M. Rector Barfordiae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tho. Dugard . To the Reverend , the Author of the Book , CALLED A Generall Martyrologie , &c. WHat ? yet more Books ? what spirit now inspires Your Pen to write of Torments , Warres and Fires ? What ? Will that Pen that drew to th' Life before , Change stile , draw Death , and speak of Life no more ? What blustering Boreas rais'd these stormy Windes , Which blew down Churches , shook the steddiest Mindes , Sure Hell 's broke loose , and Devils in the flesh Are come out thence to try their wits afresh . Who ever heard Troy's story with his ears , And could restrain his eies from shedding tears ? I quake to hear what Saints in former daies Ne're shook to feel , so they might win the Baies . They conquer'd all ; Their patient disposition , O're came both Pope , and Spanish Inquisition . They conquer'd Kings , and won the Crown at last ; Prest towards the Prize , forgetting what was past . The Story 's sad ; 't is true , yet the Authors skill Hath made that pleasant which in 't self is ill . Away long-winded Volumes , Times disease ; This Author doth our phansies better please . Large Books are endlesse ; but 't is his design T' enclose great Volumes in his single Line . Eli. Awn : To the Reverend Mr. Sa. Clarke , ON HIS MARTYROLOGIE . OH , Welcome home , Divine Drake , welcome home , First girdle of the World of Martyrdome . Who seeks for more , can no new thing descry , Y' have left no room for new discovery . These Maps and Charts you bring , nay every letter Makes you the worlds great Patron , it your Debtor . To call 't a Map doth but a Part imply , 'T is the whole Globe of Martyrologie . Each Picture is a Map , each Figure breaths A little hist'ry of the Martyrs deaths . Pisgah's too farre to see the Holy-Land , Stand here on Calvary , and view 't at hand . Let others brag at large , whose fancy 't is To say A SAINT by a Periphrasis . Who doth this Book of yours with theirs confer , Findes Saint and Martyr in one Character . Though ( some there be ) that differ from the rest In judgement , and account short-writting best : Those I am sure will praise you when they eye Your skill in Tachyhagiography . Th' are many words make Volumes , do but look And you shall see 't is matter makes a Book . All Volumes of this Subject here are set As 't were contracted in an Alphabet . In characters , for brevity , 't is good That Vowels be by Cons'nants understood . The least is best , if no essentiall be Wanting to make 't a perfect Entitie . Man 's but the World Epitomiz'd , but this Compendium of Saints and Martyrs is . It s commendation is it self , 't is best Though 't were without this my Probatum est . J. C. A Table of the Names of all those Martyrs that are mentioned in this book . A ABel Pag. 1 Aber 21 Achaz 22 Achilleus 36 J. Addis 385 Aegidio 257 Agathonica 39 Agapetus 48 Agatha 51 Agathon 52 Agnes 77 Agricol● 75 Aimeri 147 Alcibiades 44 Alexander 36 , 49 Algerius 270 Aloisius 271 Ammonarion 51 Andas 81 Anthimus 64 Andoclus 47 Andrew 29 G.J. Annick 303 Anthea 36 Apollonia 51 Apollonius 45 Areth 22 Arias 254 Arnald 263 Antemìus 83 Armand 422 Asclepiades 47 Asyrius 59 Athanasia 75 Athanasius 85 Attalus 41 A. Audebert 320 Austin 290 B BAbilas Pag. 49 J. Baker 261 Barbara 78 Barlaam 75 Bartholomew 75 , 301 Baudison 293 Isa. Beard 390 de Beck 317 Benjamin 81 Bergerius 322 M. Bertino 422 Bertrand 292 D. Berto 361 Betkin 305 Biblides 42 de Bile 193 Blandina 41 Blondel 320 J. de Boisons 268 B. Bor 340 J. de Boscane 301 F. de Bossu 350 Bovellus 271 A. du Bourg 328 F. Bribard 318 P. Bruly 289 S. Brunes 317 W. Burgate 261 W. Burges ib. N. Burton 260 C CAcalla 235 Calepodius 48 Ja. Calvin 338 Campbel 351 A. Canus 316 de Cadurco . 316 G. Carpenter . 283 Carpus . 39 Jo. Castellane . 316 Cecilia . 47 Cheremon . 51 P. Chapot . 319 Charlin . 135 Chober . 195 J. Clarke . 315 Claudius . 317 , 321 N. Clivet . 326 J. Cobard . 318 V. Cockan . 194 Concordus . 40 C. Conink . 297 Constantino . 258 Martha Constantine 421 J. Coomans . 302 B. Copin . 131 J. Cornon . 317 P. Coulogue . 305 J. Cowder . 351 H. Cowell . 391 Cronion . 50 Cyprian . 56 Cyrillus . 84 D M. DImonet . 322 Dionysius . 35 Dionysia . 51 , 98 Dominicus . 266 Domitius . 83 P. Domo . 337 Dorotheus . 64 P. Dorzeky . 193 E R. ECklin . 391 Eleazer . 19 Elutherius . 36 Emilianus . 83 Encenas . 264 J. English. 319 Enraudus . 108 Epimachus . 51 J. Eseh . 278 Eulalia . 76 Eusebius . 45 , 88 Eustachius . 36 Eustratius . 64 F J FAber . 293 C. Fabri . 290 Fabian . 49 Faninus . 264 Faustinus . 36 Felicitas . 39 , 47 Ferdinando . 251 H. Forrest . 378 T. Forret . 365 Mr. Fournier . 331 Mis. Frankland . 384 Fructuosus . 59 M. Fruen . 197 G F. GAmba . 270 E. Garcino . 422 W. Gardiner . 275 C. Gauderin . 303 P. Gaudet . ●16 George . 76 Germanicus . 39 Gervasius . 35 Glee . 335 C. Girard . 115 Girauda . 147 Gisbitzky . 197 Godfrid . 293 J. Gonsalvo . 250 M. Gonin . 317 Gordius . 73 Gorgonius . 64 N. Gourlay . 364 Granvelle . 326 H P. HAmilton 363 P. Hamlin . 324 L. Harant . 192 B. Hector . 118 Hermes . 36 Hermogines . 76 Herwin . 299 An. Hill. 385 Hipolitus . 49 W. Hooker . 261 Hormisda . 81 M. Hostialek . 196 Hostius . 291 Mis. Howard . 384 Hubert . 320 de Hues . 302 J. Huglin . 283 J. Husse . 170 W. Husson . 318 I IAcob . 23 St. James . 27 James Justus . 29 N. of Jenvile . 324 Jerome of Prague 170 Jessenius . 195 J. Insperg . 286 Jobita . 36 John Bap. 26 John. 75 Irenaeus . 47 Isaiah . 4 Ischirion . 51 Judas Mac. 17 , 21 Judas brother of James . 29 Julius . 45 Julianus . 50 Julitta . 78 Juliano . 251 Justin Martyr . 39 , 44 K C. KAplitz . 292 A. Kennedy . 366 L. Keyser . 284 J. Kutnaur . 196 L S. LAloe . 322 La-moth . 337 Laurence . 56 de Lavoy . 317 Leonides . 46 J. Leon. 252 Lin. 386 Lollard . 165 M. Loquis . 172 C. Losada . 253 Will. Loverden . 386 Lucianus 69 Lucius . 40 Ludomilla . 168 M MAcer 50 Maccabeus 20 Machir 21 Malchus 58 Mappalicus 54 Marchus Arethusius 83 Marcella 46 Mark 30 Marinus 59 Maris 84 Marlorat 336 Martin 287 , 296. Martina 48 Mr. Jo. Mason 350 P. Masson 136 Tho. Mason 383 Mathew 29 Mathias ib. Maturus 41 Mauritius 67 J. Maxwell 388 , 391 Menas 74 Mercuria 51 T. Messino 361 Metra 51 Metrodorus 39 L. Meulin 303 G. de Meyer 304 M. Michelot 319 Midleton 382 W. Mill 378 P. Moice 289 Montgemery 390 J. Mollius 268 N N. NAile 323 Nemesion 51 Nereus 36 Nicanor 30 Nicholas 285 Nicholson 389 O L. of OBiers 352 Oguire 293 L. Hen. Otto 193 P PAmachius 48 Pamphilus 63 Pampinian 91 J. Panane 316 Papilus 39 Paul 29 , 31 , 87 Peregrinus 85 Perpetua 47 Persival 286 Pescinus 165 Peter 31 , 49 , 64 , 65 , 69 Philip 29 , 48 Phocas 36 Photinus 46 M. Pierrone 356 M. Pilot 422 Pionies 39 Pistorius 285 de la Place 345 Plutarch . 46 J. Pointer 316 S. Polliot 319 Polycarp 39 J. Pontio 249 Potentianus 45 Potichus 44 Potamiena 46 Priscus 58 Procopion 76 Protasius 35 Ptolemaeus 40 Pusices 80 Q QUinta 51 Quirinus 36 , 69 R P. RAmus 346 Sara Rastignole 421 de Reux 316 Revocatus 47 Rhais 46 Ricetto 272 P. Roch 338 Rochus 234 J. Rogres 367 F. Romane 233 Romanus 71 , 72 Rogues 338 L. of Rugenice 394 J. Russel 334 S SAlamona 24 Sanctus 41 Satyrus 47 G. Scherter 285 Schlick 391 Scoblant 302 W. Scuch 282 Sebastian 75 Sega 273 Secundianus 53 Secundulus 47 Serena 64 Serenus 46 Serapion 52 , 53 P. Serre 323 J. Shultes 195 Simon 34 , 79 P. Simon 422 Simon Zelotes 29 Silvanus 63 , 64 , 69 Sixtus 56 P. Spengler 281 F. Spinola 273 Starky 391 Stemback . 265 Steven . 27 T. Steffeck . 195 Jo. Stone . 384 D. Straton . 364 Suenes . 81 Sulpitius . 36 H. Sutphen . 279 S. Sussikey . 196 Symphorissa . 36 Syrus . 75 T TAilor . 289 Tertullia . 47 Theodora . 52 Theodorus . 71 , 83 Thiessen . 288 Thomas . 29 , 321 Tiburtius . 47 G. Tilleman . 286 ● Timothy . 35 Tiranion . 63 J. de Tour. 335 G. Trecius . 267 V VAlerianus . 47 de Valougnes . 336 F. Venote . 320 Uetius Epagethus . 41 Vincentius . 45 , 76 Vitalis . 75 H. Voes . 278 Urbanus . 47 , 48 Usthazares . 79 W A. WAllace . 377 Watson . 391 Wendelmutha . 284 Wenceslaus . 168 , 191 William of Nassaw . 273 G. Wiseheart . 367 N. Wodniansky . 196 Z ZEchariah . 3 Zenon . 36 Zenobius . 64 Zepherinus . 47 D. Zervius . 194 The CONTENTS of the Chapters , CONTAINING The several Persecutions , together with the Lives of such Persons as are mentioned in this Book . THE Persecutions mentioned in the Old Testament Pag. 1 The Persecutions from Nehemiah to Antiochus his time 5 The Persecutions under Antiochus Epiphanes 6 The Life of Judas Maccabeus 9 The Martyrdom of the Maccabees 18 The Persecutions mentioned in the New Testament 26 The first primitive Persecution under the heathen Roman Emperors 30 The second primitive Persecution 32 The third primitive Persecution 35 The fourth primitive Persecution 39 The fifth primitive Persecution 46 The sixth Primitive Persecution 48 The seventh primitive Persecution 49 The eight primitive Persecution 56 The ninth primitive Persecution Pag. 61 The tenth primitive Persecution 62 The Persecution of the Christians in Persia 79 The Persecution of the Church under Julian the Apostate 82 The Persecvtion of the Church under the Arrian Hereticks 86 The Persecution by the Donatists 89 The Persecution under the Arrian Vandals in Africk 90 The persecution of the Waldenses 102 The persecution of the Waldenses in Calabria 133 The persecution of the Waldenses in Provence 136 The persecution of the Albingenses 140 The persecution of the Church in Bohemiah 167 The persecution under Ferdinand 1617 180 The persecution of the Church in Spain 233 The Original , Progress , and Practice of the Spanish Inquisition 236 The Life of Dr. Aegido 256 The Life of Dr. Constantino 258 The Martyrdom of Nic. Burton in Spain 260 The Persecution of the Church in Italy 263 The Life of Mr. John Mollius 268 The Life of William Gardiner 275 The Martyrdom of a Christian Jew 277 The Persecution of the Church in Germany 278 The Martyrdom of a Minister in Hungary 284 The Persecution of the Church in the Low-Countries 284 The Persecution under the D. de Alva 297 The Martyrdom of W. of Nassaw 306 The modern persecution of Germany 308 The Persecution of the Church in France 315 The Persecution in the Civil Wars in France 329 The History of the Massacre of Paris 341 The Siege of Sancerre 352 The Siege of Rochel 354 The Persecution of the Church in the Valtoline 359 The Persecution of the Church in Scotland 363 The Life of Mr. George Wiseheart 367 The Persecution of the Church in Ireland 379 A continuation of the History of the Waldenses from the year 1560. to our time 397 The Marquisat of Saluces described , with its several troubles and persecutions 401 The Artifices and wicked practices used to consume and destroy the faithfull in the valleys of Piemont 407 The motives of the late persecution in the valleys of Piemont 411 A Narrative of the bloody cruelties lately exercised there 418 A Narrative of the War between the Papists and Protestants there 431 Who interceded to the D. of Savoy in the behalf of the Protestants 442 A Description of Piemont , and the valleys thereof 447 The late persecution of the Church of Christ in Poland 451 The Destruction of Lesna 452 The cause of Religion as it stands now in Germany 454 THE PERSECUTIONS Mentioned in the Old Testament . CHAP. I. The Persecution of the Church in the first Ages of the World , and so forward till the Incarnation of Christ. THE first Murtherer and Persecutor that was in the World , was the Devil , and the first method and means that he made use of to carry on this persecution , was by subtilty and large promises , that by eating the forbidden fruit , they should have their eyes opened , and should be as gods knowing good and evil : and hereby he drew our first Parents from their Obedience unto God , and cheated them of that blessed and happy estate which God had created them in . Since which time his enmity against the Church and Children of God hath never ceased : but by his effectual working in the Children of disobedience , he hath provoked and stirred up one man to be the Persecutor and Devourer of another : Thus he provoked Cain to rise up against , and to slay his brother Abel , and though the Scripture be silent how the wicked Cainites , the sons of men , behaved themselves towards the sons of God ; yet doubtless they persecuted them with the tongue , if they proceeded no further . Can we imagine that Noah , that was a Preacher of Righteousness in the midst of a perverse generation , could escape without hatred , scorn and contempt ? How many jeers ( think ye ) had he whilest he was building the Ark , as doting and dreaming ( not of a dry Summer , but ) of a wet winter ? the earth in his days was said to be corrupt and filled with violence , which violence certainly was principally exercised against the Church of God : And afterwards when the world was reduced to a very small number , yet then Satan had his cursed Ham that persecuted and mocked his own father , the righteous Noah . Was not Lot also persecuted and scoffed at in Sodom ? Gen. 19.9 . Isaac in Abrahams house mocked by Ismael ? Gen. 21.9 . Was not Jacob hated and persecuted by his brother Esau ? Gen. 27.41 . Joseph by his brethren ? Gen. 37.4 . and that because he brought unto his father their evil report , verse 2. Was he not afterwards cast into a pit by them ? ver . 24. Then sold to the Ishmaelitish Merchants , who carried him into Egypt , ver . 28. There he was persecuted by his whorish Mistriss , Gen. 39.17 , 18. Cast into prison , where his feet were hurt with fetters , and he was laid in irons , Psal. 105.18 . But these were but small persecutions in comparison of those which followed . For when the Children of Israel were multiplied in Egypt , Pharaoh King of Egypt set over them Task-masters to afflict them with their burdens , Exod. 1.11 ▪ thinking thereby to eat up , and wear them out ; and when that prevailed not , they made them serve with rigour , and they made their lives bitter with the hard bondage in Mortar , and in Brick , and in all manner of service in the field ; all the service wherein they made them serve , was with rigour , ver . 13 , 14. And when this prevailed not , the King commanded the Midwives , Siphrah and Puah , when they did the office of a Midwife to the Hebrew women , and saw them upon the stools , if they were delivered of a son , they should presently kill him , ver . 15 , 16. and when these Midwives neglected his commands , he charged all his people that every son that was born to the Israelites , should be cast into the river Nilus , v. 22. Moses was persecuted by Pharaoh , who sought to slay him ; which caused him to fly into the Land of Midian , Exodus 2.15 . And when God sent him back into Egypt to deliver his people from the house of bondage , how did Pharaoh persevere and proceed in his persecuting the people of God : he caused straw to be taken from them , and yet the number of Bricks to be continued ; and when the task was not done , the Officers of the Children of Israel were cruelly beaten , ver . 14. And when God had brought out his people with an high hand from under the Tyranny of the Egyptians , and carried them into the wilderness , how did Satan stir up some sons of Belial against Moses and Aaron , even Korah , and his complicies , two hundred and fifty Princes , who cried out against them , Ye take too much upon you , seeing all the Congregation are holy , even every one of them , Numb . 16.3 . Afterwards when the children of Israel were setled in the land of Canaan , they were often grievously oppressed , and persecuted by the wicked and Idolatrous nations that lived amongst them , and round about them ; as first by Chushan-Rishathaim , King of Mesopotamia , who tyrannized over them eight years Judg. 3.8 . Then by Eglon King of Moab , who slew many of them , and oppressed them eighteen years , v. 13 , 14. Then by the Philistines , v. 32. Then were they mightily oppressed for twenty years together , by Jabin , King of Canaan , Judg. 4.2 , 3. Then did the Midianites persecute them with so much cruelty , that they were forced to forsake their houses , and to make them Dens and Caves in the Mountains , to shelter and hide themselves from them , Judg. 6.2 . yea for seven years together they tyrannized over them ; and when the Israelits had sowen their land , they came up in such multitudes , that they destroyed the increase of the earth , and left no sustenance for Israel , neither sheep , nor oxe , nor asse , ver . 3 , 4. Then the Philistines again , and the Ammonites Lorded it over Israel , and brought them into great distresse for eighteen years , Judg. 10. ● . After that the Philistines yet againe oppressed them for forty years together , Judg. 13.1 . And afterwards they slew of them in two battels thirty four thousand , and carried away the Ark of God also , 1 Sam. 4.2 , 10 , 11. Then in Sauls time , these Philistines so distressed Israel , that the people were forced to hide themselves in caves and thickets , and in rocks , and in high places , and in pits ; yea some of them forsook their own country , and fled beyond Jordan , 1 Sam. 13.6 , 7. and the land was so enslaved to them , that there was not a Smith to be found in Israel , but the Philistines either slew them , or carried them away captives , so that the Israelites were fain to go to the Philistines to have their instruments of husbandry set in order , ver . 19 , 20. How David was persecuted by Saul all his time , the Scripture doth amply set forth , 1 Sam 19. &c. and was not he persecuted grievously , when cursed and railed upon by Shimei , 2 Sam. 16.5 , 6 , &c. The Church of God was afterward persecuted under Rehoboams reign , by Shishak King of Egypt , who took Jerusalem , and carried away the Treasures of the Lords house , and of the Kings house into Egypt . And again under Asa , by Baasha King of Israel , 1 King. 15.16 . and by Zerah the Ethiopian , who came against Judah with an Army of a thousand thousand men , and three hundred chariots , 2 Chron. 14.9 . Yea so malicious and subtile is Satan that he sometimes stirs up one Saint to persecute another ; as he stirred up good King Asa to persecute the Prophet of the Lord who dealt plainly and faithfully with him , by casting him into prison , 2 Chron. 16.10 . Michaiah also was persecuted and imprisoned by Ahab , 2 Chron. 18.25 , 26. Under Jehosaphat the Church of God was persecuted by the Moabites , Ammonites and Edomites , whom God destroyed by setting of them one against another , 2 Chron. 20.23 . Elijah was persecuted by Ahab and Jesabel , 1 King. 18.10 . and 19.2 . The Prophets of the Lord were slain by Jesabel , 1 King. 18.13 . Elisha was hated and persecuted by Jehoram . 2 King. 6.31 . in the reign of this Jehoram , the Philistines and Arabians mightily oppressed Judah , 2 Chro. 21.16 , 17. Then Athaliah by murthering the Kings seed , usurpeth the Kingdom , and tyrannizeth five years , 2 Chro. 22.10 . Joash in his reign slayeth Zechariah for reproving him , 2 Chron. 24.21 . The Church was oppressed at the same time by the Syrians , ver . 23. and afterwards also in the reign of Ahaz , 2 Chron. 28.5 . and about the same time the King of Israel slew of Judah a hundred and twenty thousand , and carried away captive two hundred thousand men , women and children . Judah was also oppressed by the Edomites , ver . 17. and by the Philistines , ver . 18. and by the King of Assyria , ver . 20. and chap. 32.1 . Manasses persecuted the Prophet Isaiah for reproving him , and caused him to be sawn a sunder with a wooden saw . Josephus . Afterwards Pharaoh Necho tyrannized over Judah , 2 Chron. 36.3 . and after him Nebuchad●ezzar ▪ v 6 ; &c. and so the sins of Judah being come to the full , the good figgs were carried away captive to Babylon , and the land afterwards was wholly laid waste and destroyed : which being foretold by the Prophet Jeremiah , the wicked Jews , first persecuted him with the tongue , Jer. 18.18 . then was he smitten , and put into the stocks , Jer. 20.2 . then was he indanger of death by the Preists and false Prophets , Jer. 26.8 . then was he imprisoned by Zedekiah , Jer. 32.2 , 3. then he is beaten , and again put into prison , Jer. 37.15 . and after that cast into a dungeon , where he stuck in the mire , Jer. 38 6. then by the wicked Captains he was carried into Egypt , Jer. 43.6 , 7. What grievous afflictions the Church and people of God endured about this time , see it set forth to the life in the book of the Lamentations . In the time of the Captivity , the three Children were persecuted by Nebuchadnezzar , and thrown into the fiery fornace , for refusing to worship his golden Image , Dan. 3.23 . Daniel was persecuted by Darius his Courtiers , and cast into the Lions den , Dan. 6.16 . Mordecai was hated and persecuted by Haman , and a Decree procured for the murthering of all the people of God in one day , Esth. 3.13 . After the return of the Jews from captivity , the people of the Land laboured to weaken the hands of the men of Judah , and troubled them in the building of the Temple , and hired Counsellors against them to accuse them to Cyrus , and Ahasuerus : they wrote also against them to Artaxerxes , that they were a rebellious people , and that if they should be suffered to build Jerusalem , they would neither pay toll , tribute , nor custom to the King , Ezra . 4.4 , &c. and having by this malicious suggestion gotten authority , they came upon the poor people of God , and enforced them to give over th●ir worke . Yea ▪ and afterwards , when by the command of the Lord , the Jews had again set upon the building , Tatnai and Shether-Bosnai came up to discourage and discharge them from it ; and when this prevailed not , they wrote against them to King Darius . Again , when Nehemiah came to Jerusalem , and began to build the wall of the City , how were they scorned and jeered by Sanballat , Tobiah and Geshem ? And when the work prospered in their hands , and jeers would not prevaile to stop it , they then conspired to fight against Jerusalem , and so to hinder it ; but neither that prevailing , by reason of the prudent carriage of Nehemiah , they then sought to entrap him , and by destroying him , to hinder the work , Nehe. 6.2 . Then they accused the people of God of treason and rebellion , ver . 6 , &c. Then they hired a false Prophet to terrefie Nehemiah , ver . 10 , 12. Then they corrupted , and held intelligence with some of the Nobles of Judah to betray him ; notwithstanding all which designes , God preserveth Nehemiah , and the building of Jerusalem is finished . And thus farre the sacred Scriptures of the Old Testament have given us a certain Register of the Persecutions , Martyrdomes and sufferings of the Church and children of God for the space of about three thousand five hundred years ; from the creation of the world , to the Restauration of the Jewish Polity under Nehemiah . CHAP. II. The Persecution of the Church from Nehemiah to Antiochus his time . AFter the death of Eliashib the High-Priest , Judas his sonne succeeded , and after him John his sonne , which John had a brother called Jesus , who was much favoured by Bagoses , Generall of Artaxerxes , who promised him the Priesthood , which made him take occasion to quarrel with his brother John , who thereby was so much provoked against him , that he slew him in the Temple ; Bagoses being informed hereof , came with his Army to Jerusalem , and kept the Jews in bondage seven years , making them tributaries , so that before they could offer their daily sacrifice , they were compelled to pay for every Lamb , fifty Drachmes . After the death of John , Jaddus his sonne succeeded in the priesthood , in whose time Alexander the Great passed over the Hellespont , and having overcome the Lieutenant of Darius , he conquered many countries in Asia minor , intending suddenly to come upon Jerusalem . Jaddus being informed of his intention , was sore afraid ; he therefore offered sacrifice , and commanded the people to make their prayers unto God , for direction and protection in this common danger : and when he heard that Alexander approached , he caused the Priests and people to put on white garments , and himself , attired in his Priestly robes , went before them ; when Alexander espied them , he himself marched before the rest of his company , and coming to the High-Priest , he fell down on his face before him : then did all the Jews circle him in round about , and with one voice saluted him . Alexanders chief Commanders were wonderfully astonished at this deportment of the King , and thought he was out of his wits : and Parmenio stepping to him , asked him what he meant thus to adore the High-Priest of the Jews , when as all other men adored him ; Alexander answered , I doe not adore him , but that God whom the High-Priest worshipeth ; for in my sleep I saw him in such an habit when I was in Macedonia , consulting with my self how I might conquer Asia ; and he bad me to make no delay , assuring me that he would both guide me and my Army , and would deliver the Empire of the Persians into my hands : Then gave he the High-Priest his hand , and went with him to the City , and comming to the Temple , he offered sacrifice according to the direction of the High-Priest ; then did Jaddus shew him Daniels Prophecy , wherein his victories over the Persians , and his Monarchy were foretold , which much rejoyced Alexander : then did he command the Jews to ask some favours at his hands ; the High-Priest requested onely that they might live after the Ordinances of their forefathers , and that every seventh year they might be exempted from taxes and tributes , which he fully granted : they besought him likewise that the Jews which were in Media and Babilon , might be permitted to live after their own Laws , which he willingly promised , and so departed : this was about the year of the world 3632. and before Christs nativity 332. After the death of Alexander , his Kingdom was divided amongst his Captains , amongst whom Ptolemy the son of Lagus held Egypt , who falling out with Antigonus that held Asia minor , there grew great wars between them , wherein Ptolemy won from him all Syria , and going to Jerusalem on a Sabbath day under pretence to offer sacrifice , the Jews suspecting nothing , he surprised the City , carrying away many of the Jews into captivity into Egypt : but after his death , his son Ptolemy Philadelphus at his owne cost redeemed an hundred and twenty thousand of them , paying twelve Crowns apeece for each of them , and sent them back into their owne countrey : He sent also by them fifty talents of gold for the temple , and obtained of Eleazer the High Priest , the Law of the Jews , and 72 Interpreters ( out of every Tribe some ) who translated it into Greek in 72 daies : and having finished their work , Ptolemy returned them with great rewards for themselves , and with many rich presents to Eleazer . Antiochus and Ptolemy being at war each against other , the Jews suffered much by them , Mach. 1. Collected out of Josephus . CHAP. III. The persecution of the Church of God under Antiochus Epiphanes , before the nativity of Christ about 168 years . AFterwards the Jews being divided amongst themselves , one part of them went to Antiochus , telling him that their purpose was to forsake the Religion and Ordinances of their forefathers , and to follow that of the Kings , and to live after the manner of the Greeks , entreating him to license them to live in Jerusalem ; which Antiochus assenting to , they went to Jerusalem , where they behaved themselves very wickedly , but finding opposition from the other party of the Jews , they sent for Antiochus , who led his army against Jerusalem , and encamped before it , and by his faction within , had the gates opened , and the City betraied to him , about the year of the world 3796. and before the nativity of Christ 168. Being entred Jerusalem he slew many of the faithfull Jews , and having taken great spoils , he returned back to Antioch . Two years after he came to Jerusalem again , and having seen what quantity of gold was in the Temple , and what a huge number of Presents and precious Ornaments were in the same , he was so overcome with covetousness , that he violated all conventions and conditions formerly made , equally raging against his own and the adverse party , sparing neither friend nor foe : then he spoiled the Temple , and carried away the Vessels dedicated unto God , the golden Table , the golden Candlestick , the Censers , &c. leaving nothing behind him of any value ; yea , he inhibited the godly Jews from offering their usual and dailie sacrifices to God ; and having spoiled the whole City , he slew many of the Inhabitants , and carried the rest away into Captivity , with their Wives and Children , to the number of ten thousand : He also burned the fairest buildings of the City , and brake down the wals , and raised a Fortress in the lower City , and having inclosed it with high wals , he planted a Garison of Macedonians therein , with whom remained the scum of the Apostate Jews . He also caused an Altar to be erected in the Temple , on which he commanded swine to be offered in Sacrifice , contrary to the Law. He constrained the Jews to forsake God , and adore those Idols which himself vvorshiped ; he forbad them to circumcise their Children ▪ and appointed Over-seers to constrain them to fulfill his Commandments , so that many for fear of punishment conformed themselves to his will ; But such as were of upright hearts , and valiant minds , little respected his menaces ; whereupon they were beaten , and exposed to cruel punishment many days together , in the midst of which they yielded up the ghost ; for after they were whipt , and maimed in their bodies , they were tortured and crucified ; the women vvere strangled , and the circumcised children vvere hung up about the necks of their parents ; and vvhere any books of the sacred Scriptures vvere found , they defaced , and burnt them , and such with vvhom they vvere found , vvere put to most cruel deaths . At this time there dvvelt at Modin ( a Village of Jury ) one vvhose name was Matthias , a Priest of the rank of Joarib , that had five sons , John called Gaddis , Simon called Matthes , Judas called Maccabeus , Eleazer called Aaron , and Jonathan called Apphas . This Matthias often complained to his sons of the miserable state of their Countrey , of the sacking of their City , the profanation of the Temple , and the miseries of the people , telling them , that it was better for them to die for the Law , then to live in Ignominy . When therefore the Kings Commisaries came unto Modin , and commanded the people to sacrifice according to the Kings Edict ; they first applied themselves to Matthias as to the most Honourable person amongst them , requiring him first to offer sacrifice , that others might follow his example , promising that the King vvould much honour him for it . Matthias ansvvered that he vvould by no means commit that Idolatry , assuring them , that though all other Nations , either for love or fear , should obey the Edicts of Antiochus , yet that he , nor his children could be induced to forsake the Religion of their fathers : As soon as he had thus spoken , a certain Jew stepped forth to offer sacrifice according to the command of the King , wherewith Matthias , inflamed with zeal , was so displeased , that he and his sons fell upon him , and with their swords hewed him to pieces ; he also slew Apelles the Kings Captain , and some other souldiers , who would have withstood him . Then he overthrew the Altar and with a loud voice , he said , If any one be affected to the Laws of their fathers , and to the service of God , let him follow me ? and so he retired into the deserts with his sons ; the like did the rest , with their wives and children , hiding themselves in caves and dens . The Kings Captains having intelligence hereof , with the Garison that was in the Citadel at Jerusalem , they pursued them into the desert , and having overtaken them , they first endeavoured by perswasions to draw them to Idolatry ; but the Jews absolutely refusing to yield to their wicked wils , resolved rather to die then to submit to them , and to commit such impiety ; whereupon these bloody persecutors assailed them on the Sabbath day , and burned them in their caves , who neither resisted their enemies , nor closed up the mouths of their Caves , supposing it to be a violation of the Sabbath , if they should fight or work upon that day ; some thousands of men , women and children were there stifled ; yet divers escaped , who joined themselves with Matthias , and chose him for their Captain . Then did he inform them , that they ought to fight on the Sabbath day , if they were assailed by their enemies , and prevailed with them not to be guilty of their own death , by their neglect to defend themselves ; and so having assembled a sufficient number , he destroyed the Altars , and slew those that had forsaken their Religion : commanding others to circumcise their Children , and driving those from every place , whom Antiochus had set to see his Laws executed . But when he had thus governed one year , he fell sick , and perceiving his end to approach , he called his sons , and exhorted them to follow his steps in maintaining the Law of God , and fighting for their Countrey , telling them , that then they should have God for their Assister , who will not forsake those that love and fear him , but taking pleasure in their vertues , will once more grant them favour to recover their former peace and liberty ; and saith he , God will establish you in the possession of your ancient Laws ; and though our bodies be mortal , and subject unto death , yet the memory of our virtuous actions is enfranchised by immortality ; make therefore no difficulty to hazard your lives in so good a cause : But above all things I exhort you unto concord , and in whatsoever any one of you shall be found more naturally apt and fitted then another , let him prosecute the same without any contradiction from the rest : I charge you to obey your brother Simon ( who is a Politick and valiant man ) in whatsoever he shall counsel you : but make Judas your Captain , who is both valiant and strong , for he shall revenge the injuries and out-rages which have been done to our Nation , and shall put our enemies to flight ; second him therefore with men of valour , and such as fear God , and by this means you shall be sure to prevail . CHAP. IV. The Life of Judas Maccabeus . AFter Matthias his death , Judas took upon him the government of the wars , and by the help of his brethren , and other Jews , he drave the enemies out of the countrey , purg●ng the land of all the uncleaness that had been brought into it . But when Apollonius , who was Antiochus his Generall in Samaria , heard of it , he gathered his Army together , and invaded Judea , against whom Maccabeus went forth , and after a terrible battel , overthrew him , slew Apollonius and many of his souldiers ; took his Camp , and therein a very rich booty ; and Judas gat Apollonius his sword for his part in the spoil . Then Seron Governor of Caelosyria gathered all his forces together , and hired many Apostate Jews to joyn with him , and so marched against Judas as far as Bethoron : Judas also advanced towards him , but when he perceived that his souldiers were unwilling to fight , by reason of the inequality of their numbers , and for that they had eaten no meat , but had fasted for a long time , he encouraged them , saying , that the means to obtain the victory , consisted not in the greatness of their number , but in their devotion towards God ; whereof they had evident examples in their forefathers , who with a small number , had often defeated many thousands of their enemies , &c. Hereby he so prevailed with his souldiers , that , dreadless of the number of their enemies , they all together ran upon Seron , and after a cruel fight , routed his Army , and slew him together with eight hundred of the Syrians ; The rest escaped by flight . Antiochus hearing of these things , was highly displeased , and therefore he assembled all his forces , and hired many mercenaries , but having mustered his Army , he found that his treasure failed him to pay so great a multitude ; whereupon he resolved , first to go into Persia , to gather up his tributes : and in the meane time he made Lysias his Vicegerent , a man of greate esteem with him , and one that governed all the countries from Euphrates to the borders of Egypt : with him he also left some Elephants , and part of his Army , commanding him expresly , that when he had conquered Judaea he should make the inhabitants thereof his slaves , and sell them to those that would give most for them , and that he should destroy Jerusalem , and utterly abolish that race . Lysias having received this commandment , sent Ptolemy , Nicanor , and Gorgias ( men of great authority about the King ) with an Army of forty thousand Foot , and seven thousand Horsemen ; to invade Jury ; who marching as far as the City Emmaus , encamped in the field ; and increased their Army with many Syrians , and Apostate Jews . There came also divers Merchants a long with them to buy the prisoners that should be taken , bringing gieues along with them to manacle the prisoners withall . Judas having viewed the Camp , and number of his enemies , encouraged his souldiers , exhorting them to repose their confidence and hope of victory in God : he also appointed a F●st , that they might humble themselves , and call upon God , by supplications and prayers , for success in such an extreame danger . Then he told them that God would have compassion upon them , and give them strength to stand against their enemies , and to put them to shame . The next day he marshalled his Army by thousands , and by hundreds , and sent away all that were newly married , or that had lately bought pess●ssions , according to the Law. And t●en he said unto the rest : My countrymen and companions , we never yet had any occasion more necessary , wherein we ought to express our courages , and contemn dangers , then at this present ; for now if you fight valiantly , you may recover your liberties , which ought the more to be prised , because thereby you may win opportunity to ser●e God , and so live an happy life : but if ye prove cowards in the fight , you shall be branded with perpetuall infamy , and hazard the utter extirpation of our Nation . Think therefore , that if you fight not , you must die : and on the contrary , assure your selves , that in fighting for your Religion , Laws and Liberty , you shall obtain immortall glory : be ready therefore , that to morrow morning you may bid your enemies battel . Immediately news was brought him , that Gorgias with five thousand foot , and a thousand horsemen , was sent forth under the conduct of some fugitives , by night to fall upon him ; whereupon he resolved the same night to break into the enemies Army whilest they were thus divided . Having therefore refreshed himself and Army , leaving many fires in his Camp thereby to deceive the enemy , he marched all night to seek them out . Gorgias finding that the Jews had forsaken their Camp , conceited that for fear they were fled into the mountains , and therefore he resolved to search them out diligently . But in the morning , ●udas accompanied only with three thousand men and those but ill armed because of their poverty , shewed himself to the enemies that were at Emmaus , and having viewed their warlike discipline , and mighty number , and how well they were incamped , he encouraged his followers to fight v●liantly , telling them , that God would deliver their enemies into their hands , and thereupon causing his Trumpets to sound , he rushed in upon his enemies with such fury and resolution , as altogether affrighted and discouraged them ; and having slaine such as resisted , he pursued the rest as farre as the plains of Idumaea , &c. In this fight ●bout three thousand of the enemies were slain ; yet would he not suffer his souldiers to take the spoil , telling them , that as yet they were to fight with Gorgias and his Army , but so soon as they had ( through Gods mercy ) with the lik● val●ur beaten them , they might then securely enrich themselves by the prey of all their enemies . Gorgias with his Army being upon an hill , and discovering the flight of their friends , and the Jews readinesse to give them battell , were so affrighted , that they also fled ; whereupon Judas with his men returned to gather the pillage , and having found great store of gold , silver , scarlet and purple , he returned to his dwelling with joy , praising God for their happy success . Lysias hearing of this overthrow was much enraged , and presently assembled another army of neer sixthy thousand chosen foot , and five thousand horsemen , wherewith he went to invade Judaea and encamped in Bethsura : Judas hearing of it , came forth against him with ten thousand men , and seeing the number of his enemies so farre to exceed his , he earnestly cried unto God , that it would please him to fight with , and for him ; and then charged the vanguard of the enemy with so great force , that he discomfited , and slew about five thousand of them , Lysias perceiving hereby the resolution of the Jews , who would rather die then lose their liberty , he returned with the rest of his Army unto Antioch , where he continued , and entertained many mercenaries , to make a greater Army for the conquest of the Jews : In the meane time Judas assembled the people , and told them , that having obtained so many victories , through the mercy of God , they ought now to go up to Jerusalem , and purifie the Temple that was desolate , and to offer unto God the sacrifices that were ordained by the Law. Then going up with a great multitude of people he found the Temple desolate , the gates burned , and grass growing within the same : grieving therefore at so sad a spectacle , he began to weep , and all the people that were with him , and having chosen out some of his best souldiers , he commanded them to force the garisons which were in the fortresses , whilest himself purged the Temple . Then he caused to be made a Table , a Candlestick , and Altar for incense , all of gold ; he put up a rail also , and set gates to the Temple : and having thrown down the Altar of burnt-offerings that was profaned by Antiochus , he built a new one of stones neither hewed nor hammered : Then on the twenty fifth of Chasleu [ September ] were lights set in the Candlestick , perfumes laid upon the Altar , loaves set upon the Table , and sacrifices offered upon the new Altar , which was the same day three years wherein before the sacred service was changed into profane and hatefull impiety . Then did Judas with his country-men celebrate a feast unto the Lord for eight daies , praising God with Hymns and Psalms . He enclosed the City also with a wall , and built high Towers thereon , in which he planted Garisons against the incursions of the enemies . He fortified also the City of Betsura , that it might serve as a Fort against the enemy . But the nations round about them , being greatly displeased with this prosperity of the Jews , oppressed divers whom they surprised by ambushes and treachery ; whereupon Judas warred against them to hinder their incursions : he slew many of the Idumaeans , and brought away a great prey out of their country , and shut up the sonnes of Baan ▪ their Prince , who lay in waite for the Jews , and after a siege , he overcame them , setting fire on their Towers , and killing all the men that where therein . After this he made warre upon the Ammonites , who had a mighty Army under the conduct of Timotheus : with these he fought and overcame them , and took their City of Jazor , and burned it , leading their wives and children into captivity , and so returned into Judaea : But the neighbouring nations hearing of his departure , assembled themselves together against the Jews in Galaad , who retiring into the sort of Dathema , sent to Judas , requesting him to come and relieve them ; and whilest he was reading their Letters , other messengers came out of Galile , informing him that they were assaulted by the inhabitants of Ptolomais , Tyre , and Sidon , and others there abouts . Hereupon Judas commanded his brother Simon to take three thousand chosen men , and with them to relieve those Jews that were assailed in Galile : and himself with his brother Jonathan , accompanied with eight thousand fighting men , marched into Galaad , leaving the rest of his forces under two other Captains , whom he commanded to have a watchfull eye over Judaea , yet not to joyn battell with any enemy till his returne . Simeon in Galile fought against his enemies , discomfited them , pursued them to the gates of Ptolemais , and slew about three thousand ; and having gathered their spoils , he released many Jews that were prisoners , restored their goods to them , and so returned home . But Judas having passed Jordan , and marched three daies journey , he met the Na●athians , who told him that his brethren were besieged in their Castles and Cities , and some of them were already brought into great exrteamity and penury : Hereupon he first assailed the Inhabitants of Bosra , tooke their City , set it on fire , and killed all the men that were able to bea● arms : then marching all night , he came early in the morning to the Castle , where the Jews were besieged by Tymothies Army . The enemies were just then raising their ladders to scale the walls , and applying their engins for battery : Then did he incourage his men to fight valiantly for their brethren that were in danger , and causing his Trumpets to sound , he distributed his forces into three battalions , wherewith he assaulted the enemies , but they , hearing that it was Mac●abaeus , were struck with so great a fear , that immediately they fled : Judas with his men pursuing them , slew about eight thousand , and then marching to Malla [ a City of the enemies ] he surprised it , slew all the men therein , and burnt it with fire ; after which he destroyed Chaspomo , Bosor , and divers other places . Shortly after Timothy leavied another great Army , hired many of the Syrians , and drew forth all his allies to his assistance ; with these he marched to Jordan exhorting them valiantly to oppose the Jews and to hinder their passage over the river , telling them that if the Jews gat over , they were sure to be put to the worst : Judas hearing hereof , marched hastily against his enemies , and having passed the river , he presently set upon them , killing some , and grievously affrighting the rest , who casting away their arms , immediately fled ; some of them to save themselves fled into a Temple called Carnain , but Judas having taken the City and Temple , slew them and burnt the same . Then did he lead away with him all the Jews that lived in Galaad , together with their wives , children and substance , and brought them into Judaea . When he drew near to the town of Ephron , they had baricadoed up his way that he could not pass : then did he send Ambassadors to them , to desire them to open his passage ; which when they refused , he besieged the City , took it by assault , burned it down , and slew all the men that were therein . After having passed over Jordan , they came into Judaea with great joy and gladnesse , praising God , and offering sacrifices of thanksgiving to him , for the safe return of his Army ; for that in all those battels and encounters , he had not lost one Jew . But whilest Judas and Simon were gone upon these expeditions , the two Captains which he had left to command the Garisons of Judaea , being desirous to obtain the reputation of valiant men , tooke their forces , and went towards Jamnia ; against whom Gorgias , Governor of that place , issued out , and slew two thousand of them ; the rest fled to Judaea . Afterwards Judas and his brethren warred against the Idumaeans , took divers of their Cities , and with a great booty returned home with great joy . Antiochus in the meane time being in Persia , heard of a wealthy City called Elymais , in which was a rich Temple of Diana , &c. thither he went , and besieged it , but the inhabitants sallied out , and with great losse drave him from thence , whereupon he returned to Babylon : there also news was brought unto him of the overthrow of his Captains in Judaea , and that the Jews were grown strong ; which together with his former defeat , so wrought upon him , that he fell sick , and finding no hope of recovery , he called his most familiar friends to him , and told them that his sicknesse was violent and desperate , and that he was plagued with this grevous affliction , for that he had tormented the people of the Jews , destroyed their Temple , committed horrible sacriledge , and contemned the reverence of God ; but now he vowed , that if it would please the Lord to restore him , he would become a Jew , and do many great things for the people of God ; as also that he would goe through all the known world to declare the power of God. Notwithstanding which , the Lord knowing his hypocrisie continued to plague him after a terrible manner : he had a remedilesse pain in his bowels , and intollerable torments in all his inward parts : His body bred abundance of worms , which continually crawled out of the same : yea , he so rotted above ground , that by reason of the intollerable stink , no man could endure to come near him , neither could he himselfe indure the same : and thus this vile person who had formerly in a proud and insolent manner protested that he would make Jerusalem a common burying place , and the streets thereof to run with the bloud of Gods people ; by Gods just judgement ended his life in extream misery : but before his death , he called Philip one of his chief Captains , and made him governour of his kingdom , requiring him to be very carefull of his son Antiochus . Then was Antiochus proclaimed King , and sirnamed Eupator : About which time the Garisons , and Apostates that were in the Fortress at Jerusalem , did much mischief to the Jews ; for setting unawares upon those that came to the Temple to worship , and to offer their sacrifices , they slew them : Hereupon Judas resolved to cut off these Garisons , and to that end he assembled all the people , and besieged them , and having made certain Engins , and raised divers Rams , he earnestly prosecuted the siege : but divers of those Apostates escaping by night , went to Antiochus , desiring him not to suffer them to perish , who for his fathers sake , had forsaken their Religion , &c. Then did Antiochus send for his Captains , commanding them to raise a mighty Army , which accordingly they did , gathering together a hundred thousand footmen , and twenty thousand horsemen , and thirty two Elephants ; with these Forces he departed out of Antioch , and made Lysias Generall of his Army : Then did he besiege Bethsura , a strong City , but the inhabitants valiantly resisted him , and sallying out , burned his Engines which he had prepared for battery . The King continuing the siege for a longe time , Judas hearing of it , raised his siege from before the Castle of Jerusalem , and marched towards Antiochus his Army , and when he came neer to the enemies Camp , he lodged his Army in certain streights , called Beth-zacharia . The King hearing thereof , raised his siege from Bethsura , and marched to wards the streight where Judas with his Army was ; The King first caused his Elephants to march thorow the streight ; about each Elephant were a thousand Footmen , and a hundred Horsemen for his guard , each Elephant carried a Tower on his back , furnished with Archers : the rest of his Forces he caused to march two waies by the mountaines , commanding them with huge shouts and cries to assail their enemies , and to uncover their golden and brazen bucklers , that the reflection thereof might dazle the eies of the Jews ; yet was not Judas at all amated , but entertained the Army with a noble courage , slaying about six hnundred of the forlorn hope : But Eleazer , Judas brother , seeing a huge Elephant armed with royall trappings , supposing that the King was upon him , he ran against him with a noble courage , and having slain divers that were about the Elephant , he thrust his sword into the belly of the beast , so that the Elephant falling upon him , slew him with his weight . Judas seeing the great strength of his enemies , retired back to Jerusalem ; and Antiochus sent back part of his Army against Bethsura , and with the rest , he marched on towards Jerusalem . The Bethsurites despairing of relief , and their provisions failing them , surrendred their City , having the Kings oath that no out-rage should be offered to them , yet he thrust them out of the City and placed a Garison in it . He spent also along time in besieging the Temple at Jerusalem , they within defending it gallantly ; for against every Engine that the King erected , they set up a contrary Engine : Their only want was of victuals , because ( it being the seventh year ) the Land had not been tilled ; whereupon divers of them fled away secretly , so that very few remained for the defence of the Temple . But behold the good providence of God! just then came tidings to Antiochus , that Philip coming out of Persia , intended to make himself Lord and Master of the country , Antiochus concluded to give over the siege and to march against Philip ; but first he sent an Herauld to Judas , promising them peace , and liberty to live according to their Religion , which conditions Judas accepting of , took an oath from the King for performance , and so surrendred up the Temple . Whereupon Antiochus entred the same , and seeing it so impregnable a pl●ce , contrary to his oah he commanded his Army to levell the wall that environed it , and then he returned to Antioch , leading away with him Onias , surnamed M●nalaus , the High-Priest , whom , by the counsell of Lysias , he put to death , because he had advised his father to enforce the Jews to forsake their Religion : A just reward for so wicked a fact . Antiochus finding that Philip had already conquered much of his country , went straite against him , fought with him , and slew him . Presently after Demetrius the son of Seleucus took possession of Tripolis in Syria , and setting the Diadem upon his own head , he leavied an Army , and invaded the Kingdom of Antiochus . The people generally submitted themselves to him , and laying hold of Antiochus and Lysias , they brought them both to Demetrius , who caused them to be slain . To this new King , divers Jews ( banished for their impiety ) together with Alcimus their High-Priest , resorted , a●cusing their Nation , and in particular Judas and his brethren for killing their friends , and banishing such as were friends to Demetrius . Demetrius was much moved with these reports , and therefore he sent a greate Army under Bacchides , a valiant and experienced Captain , with commission to kill Judas and his confederates . Bacchides with his Army marched into Judea , sending an Herauld to Judas and his brethren , pretending peace , when he intended to surprize them by subtilty and treachery . But Judas seeing that he came with so great an Army , found out his drift , and would not trust him : yet many of the people were deceived with his Proclamation of peace , and therefore submitted to live under his government , first having received an oath from him , that neither they , nor any of their followers should be endamaged : but when they had committed themselves to him , he falsified his oath , and slew sixty of them . Then removing his Army from Jerusalem , he came to the village of Bethzeth , where , apprehending many of the Jews , he slew them all , and commanded the rest in the country to obey Alcimus , with whom he left a part of his Army , and so returned to Antioch unto demetrius . Alcimus by his feigned and familiar deportment , drew many more of the wicked Jews to joyn with him , and then he went with his Army thorow the country , and slew all that took part with Judas . Judas perceiving that hereby many upright men , and such as feared God were slain ; he also with his Army went thorow the Land , and slew all the Apostates that were of Alcimus his faction . Whereupon Alcimus repaired to Demetrius , and made greivous complaints against Judas ; who fearing that if Judas prospered , it would be prejudiciall to his estate , he sent Nicanor to make warre against him , and having furnished him with a sufficient Army , he commanded him that he should not spare any one of that Nation . Nicanor coming to Jerusalem ; offered no act of hostility , endeavouring to entrap Judas by subtilty , sending him a peaceable message , wherein he protested that he would do him no injury , and that he came only to express the good affections of Demetrius to the Nation of the Jews . Judas and his brethren being deceived with this glozing message entertained him and his Army . Nicanor then saluted Judas , but whilest he was conferring with him , he gave a sign to his souldiers to lay hands on him ; but Judas discovering the treason , brake from him , and escaped to his Army . Then did Nicanor resolve to make open war upon him , and bad him battel near to a Burrough called Capar-salama , where he obtained the victory , and constrained Judas to retreat into the Fortress at Jerusalem ; there did Nicanor besiege him for a while , and then retired ; at which time certain of the Priests and Elders met him , and having done their reverence , they shewed him those sacrifices which they intended to offer to God for the Kings prosperity ; but he blaspheming , threatned them , that if they did not deliver Judas into his hands , he would destroy the Temple at his return . Hereupon the Priests wept abundantly , praying unto God to defend the Temple , together with those which called on his Name therein , from the outrage of their enemies . Nicanor coming neer to Bethoron , received a greate supply of souldiers out of Syria . Judas also was about thirty furlongs distant from him not having above a thousand men , yet he exhorted them not to fear the multitude of their enemies , but to set couragiously upon them , expecting help from God ; and so encountering with Nicanor , there was a very doubtfull conflict , yet Judas had the upper hand , and slew a great number of the enemies . Nicanor himselfe also fighting valiantly , was slain ; whereupon his Army fled : but Judas speedily pursuing , made a great slaughter , and by sound of trumpet , giving notice to the neighbouring places , the inhabitants thereof betook themselves to their weapons , and meeting those that fled , they slew them , so that no one escaped from this battel , though they were at least nine thousand men . Then ensued a little peace to the Jews . Shortly after Alcimus the High-priest , intending to beat down an old wall of the Sanctuary , was suddenly striken by God , became speechless , and fell to the ground , and having endured many grievous torments for many dayes , he died miserably . Then did the people by a generall consent give his place to Judas : who hearing of the great power and victories of the Romans , sent two of his intimate friends to Rome , to intreate the Romans to be their Allies and Confederates , and to write to Demetrius to give over his wars against the Jews . The Embassadors coming to Rome , were intertained by the Senate , and friendship concluded betwixt them , upon these conditions ; That none under the Romans should war against the Jews , nor furnish their enemies with Victuals , Ships or Silver : That if any enemies should assail the Jevvs , the Romans should succour them to the uttermost of their povver ; that if any made vvar upon the Romans , the Jevvs should succour them ; that if the Jevvs vvould add or diminish any thing from this Association , it should be done vvith the common advice of the Romans ; and that vvhat should so be ordained , should remain irrevocable . Nicanors death , and the discomfiture of his Army being reported to Demetrius , he sent another Army under Bacchides , vvho coming into Judaea , and hearing that Judas vvas encamped at Bethzeth , he marched against him vvith tvventy thousand footmen , and tvvo thousand horsemen . Judas had not in all above tvvo thousand men , vvho seeing the multitude of Bacchides Army , vvere afraid , so that some , forsaking the Camp , fled avvay , insomuch as there then remained vvith Judas but eight hundred men . His enemies also pressed so upon him , that he had no time to re-assemble his Forces , yet he resolved to fight vvith those eight hundred men , vvhom he exhorted to be of good courage , and to fight valiantly : but they answered , That they were not able to make head against so great an Army , and therefore they adviced him to retire , and stand on his guard , till he had gathered more Forces : Judas replied , God forbid that the Sun should see me turn my back upon the enemies ; though I die , and spend my last blood in this battle , yet will I never soil my former worthy actions by an ignominious flight . And so having encouraged his souldiers , he commanded them without apprehension of danger , to bend themselves altogether against the enemy . Bacchides drew out his Army , arranged them in battle , placing his horse-men in the wings , his Archers , and light-armed men in the front , and then the Macedonian Phalanx , and so causing his Trumpets to sound , and his Souldiers to shout , he charged his enemies . Judas did the like , and encountred Bacchides , so that there was a most cruel conflict , which continued till Sun-set . Judas perceiving that Bacchides , and the flower of his Army fought in the right wing , he chose out the most resolute of his Souldiers , and drew them towards that quarter , and set upon them , brake their squadron , and thrusting into the midst of them , he forced them to flie , and pursued them as far as to the mount Aza ; but the left wing followed Judas , and so enclosed him on the back part . He seeing himself thus enclosed , resolved with his followers to fight it out to the last . He slew a great number of his enemies , till at last he was so wearied , that ●he fell to the ground , and was there slain : His souldiers seeing him dead , betook themselves to flight . Simon and Jonathan his brothers , by intreaty recovered his body , carried it to Modim , where they interred it , all the people weeping divers days for him ; and Jonathan his brother succeeded him in the Government . CHAP. V. The Martyrdom of the Maccabees . WHilst Antiochus Epiphanes was living , he thrust out Onias the High-Priest from his Office , and put into his room Jason his brother , whereupon Jason promised to pay him yearly three thousand six hundred and sixty Talents of silver . This wicked Jason presently forced all the people to forsake their Religion , and to build Baths : He hindered the defence and building of the Temple . Hereat God was very wroth , and stirred up Antiochus to go to Jerusalem , where he was gallantly entertained by the Jews . Then did he presently make an Edict , That whosoever of the Jews refused to offer Sacrifice to the gods , he should presently be broken to pieces on the wheel . But those that were godly did little esteem that Edict . Antiochus perceiving that the rigour of his Edict prevailed little , and that many chose rather to die , then to forsake their Religion , he sitting in an eminent place , and calling all the Jews together , caused swines-flesh to be sacrificed on the Altar , and to be offered to every Hebrew to eat . Amongst the multitude thus assembled , there was one Eleazer , a Priest a man that feared God , and one who was very aged , of a reverend countenance , and famous for his vertue ; To him Antiochus said , Be advised by me , holy old man , to avoid those torments which are prepared for the obstinate ; preserve thy reverend age , and contemn not the benefit of life ; take the sacrifice , and eat of the swines-flesh , for no wise man will credit the Jews opinion to refuse that meat which nature hath ordained for mans use , as well as any other : Why should this beast be more abominable then others ? &c. Or , suppose your Laws are to be observed , yet will they excuse thee , seeing thou sinnest not voluntarily , but by compulsion ? To whom Eleazer answered ; We , O Antiochus , follow not vanity , but the verity of Religion , and fear of torments cannot make us embrace another : but suppose that the Religion left us by our fore-fathers had no firm ground , yet should not torments make me forsake it . Do not esteem it a small matter to eat forbidden meat , and to taste of that which is sacrificed to Idols ; for it is a profane thing to touch things that are prophane , and we are taught by our Law to suffer with patience whatsoever , for Gods cause , is inflicted upon us , &c. And therefore I refuse this profane meat , well knowing what I ought to eat , as warranted by Gods Law , which I have learned to obey , &c. and herein will I persist , though with tyrannous hand thou pluck out mine eyes , or with a sharp knife rip up my entrails . Think not that because I am old , my body is feeble : If I must be sacrificed for Gods sake , thou shalt find me as lusty , and constant as a young man , and most joyfull in torments . Prepare an extraordinary fire , or what else thou pleasest , thou shalt find me more constant in the midst of all torments , then I am now before they come , &c. The chaste , and pure company of Fathers shall receive me into their number , where I shall not fear ( O impious King ) thy threats , &c. Whilst Eleazer spake thus boldly , the souldiers haled him to be tortured , and stripping him naked , they hanged him up , and whipped him : and whilst on either side he was thus beaten , one cryed , Obey the Kings pleasure and command . But this worthy man was not overcome by torment , but suffered as though he had been in a sleep : and fixing his venerable eyes upon Heaven , he knew in whom he believed , and to whom he sacrificed his life , and beholding the flesh on each side of his body rent and torn with stripes , and the bloud issuing out abundantly , he admired his own patience , and thanked God the author of it : At last finding his own frailty , scarce able to endure such torments , he fell upon his face , which with stripes was all rent , and torne , still glorifying God , as he did before : Then a souldier , to gratifie the King like a mad man , did spurn , and tread upon him , to encrease his sufferings : but Eleazer , strong in body and minde , like a Champion of the true God , did never shrink at those pains , but by patience overcame the cruelty of his tormentors ; so that his torturers admired that he should be able to bear them : Then the Kinges Officers said , How long wilt thou forbear to obey the King ? eat Swines flesh and free thy self from all that thou endurest . Eleazer , though hitherto he had been silent in all his torments , yet could he not hear such profane counsel without answering , whereupon he cryed out ; We Hebrews are not so effeminate as to forsake the way of salvation wherein we walk to our old-age , neither are we taught for feare of contumely , which will not long endure , to give others an occasion , and example to sin , &c. Wilt thou , O Tyrant , esteem of us if we should yield unto thee ? nay , thou mightst justly reprove our inconstancy : Then did the souldiers , by the Kings command , cast him into the fire , and poured stinking , and loathsome liquors into his nostrils , all which he patiently suffered , till he was consumed in the flames : Yet when nature began to fail , lifting up his dazled eyes to Heaven , he said , Thou , O God , art he from whom life , and salvation proceedeth : Behold I die for observing thy Laws : Be mercifull to this thy Nation , and forsake not them whom hitherto thou hast protected in thy bosom , and under the shadow of thy wings , let my death end all misery , &c. and so he joyfully yielded up the ghost . Antiochus was but more incensed hereby , and therefore he caused seven Children of the Hebrews to be brought to Antioch , who being young , and therefore , as he thought , weak , and unable to endure torments , he presumed that either by perswasion , or fear , he should enforce them to forsake their Religion . Then he commanded these seven , together with their mother Salamona now aged , to be brought before him : They were of excellent beauty , and worthy children of so vertuous a mother . The Tyrant beholding them , with a merry countenance , craftily spake unto them : I wish your good , O admirable young men , do not therefore like mad men resist my commands : Avoid not only torments , but death also : I desire not only to exalt you to honour , but to encrease your riches , and possessions : Contemn therefore your own superstition , and embrace our Religion : If you refuse this ( as I hope you will not ) I will devise all torments , that by a lingring , and painfull death , I may consume you : And to terrifie them the more , he caused all sorts of Instruments for torment to be brought forth before them , as Wheels , Rods , Hooks , Racks , Cauldrons , Cages , Gridirons , &c. with Engines to torment the fingers , and hands , as Gauntlets , Auls , Bellows , Brazen-pots , and Frying-pans , &c. Then said he , Obey me , O prudent young men , for if I command that which is a sin , yet do not you offend , being compelled to it . But these holy young men , inflamed with a divine spirit , contemned these torments , and despised both threats and flateries , denying to eat of the sacrificed Swines flesh , and saying : Wherefore , O Tyrant , dost thou persecute us that are innocent ? We desire to die , and will , till death expels life , firmly keep that which God commanded and Moses taught us : and therefore seek not , O Tyrant to seduce us by protesting thy unfeigned love : Thou lover of in justice , master of cruelty , deviser of iniquity , the pardon thou proferrest is more painfull to us then punishments : We contemn death , and esteem not thy words , our master Eleazer having taught us to despise them . Why dost thou expect such pusillanimity in us young men , when of late thou foundest such courage in an old man ? Thou canst not know our minds except by tearing our bodies thou searchest them out : We will willingly for our God suffer any thing , and expect Heaven , whilst thou for thy cruelty to innocents , shalt be reserved to eternal fire . The Tyrant greatly moved herewith , caused them to be beaten with Buls-pizels : first commanding Maccabeus the eldest to be stripped , and stretched out upon a Rack , and his hands to be bound , and so to be most cruelly beaten , who so wearied his tormentors by sufferring , that they rather desired to give over , then he requested it : Then was he put upon a Wheel , and a weight hanged at his feet , and so stretched round about it , that his sinews and entrails brake , yet all this while he called upon God : and then said to the Tyrant : O bloudy Tyrant , who persecutest the Majesty of God ; I whom thou thus tormentest , am no witch , nor murtherer , but one who dies for observing Gods Law : And when the tormentors , overcome with compassion , willed him to submit to the Kinges pleasure , he said ; O ye wicked ministers of Tyranny ! Your Wheels are not so sharp and cruel , that I thereby will be forced to forsake Heaven , whereon my minde is fixed : Tear my flesh , yea if you please , rost it at the fire : torture each parcel of my body with severall cruelties , yet you shall not be able to force us young men to impiety . As he thus spake , a fire was kindled , & he thus racked on the Wheel , was thrown into it , and by flames was so burned that his bowels appeared , yet was his minde unmoved , and in the midst of his torments he cryed thus to his brethren ; O beloved brethren , make me your example ; despise the alluring baits of this world ; obey God rather then this Tyrant , who can if he please humble the proud and mighty , and exalt the dejected : Then was he taken from the fire ; and slain alive ; his tongue was pulled out of his head , and he put into a frying pan , and so he departed out of this life , to the admiration of his enemies , and the joy of his mother , and brethren . Then was the second brother , called Aber , haled by the souldiers ; and the Tyrant shewed him all those instruments of torment , and asked him if he would eat of the sacrifice ? which he , denying to do , his hands were bound with iron chains , and being hanged up thereby , the skin of his body was slain from the crown of his head to his knees , so that the entrails in his brest were seen : Then was he cast to a cruel Libard , greedily thirsting after blood , but the beast smelling at him , forgat his cruelty , and went from him , without doing him any harm : This increased the Tyrants rage , and Aber by his torments grew more constant , crying aloud , O how pleasant is that death to me , which is caused by all sorts of torments for Gods sake ! yea , the more pleasant , because I know I shall be rewarded in heaven ; Let these torments , O Tyrant , satisfie thy cruelty , for my pain is not increased by them , but my pleasure , as thou shalt find by my patience in these sufferings ; I am more willing to suffer , then thou to punish , yet my pain is less in suffering , then thine by inflicting : I am tormented for keeping the Law , thou by Gods Justice shalt be banished from thy Regal seat , yea , eternal torments are prepared for thee , which neither thy prophane mind is able to endure , nor thy power to decline , &c. And so shortly after he yielded up his soul to God. Then Machir the third son was brought , whom all pitied , and exhorted by his brothers examples to forsake his opinion , and so decline the punishment ; but he being angry at such Counsel , replied , One Father begat us , one Mother bore us , one Master instructed us , &c. Therefore no longer prolong the time in vain ; I came to suffer , not to speak , use all the Tyranny that possibly you can against my body yet have you no power over my soul. This so moved the Tyrant , that he devised new torments beyond the reach of humane wit ; and commanding a globe to be brought , he caused him to be tied about it in such sort , that all his bones were put out of joint , hanging one from another in a most pitifull manner ; yet was the holy Martyr nothing dismaid ; then the skin of his head and face was pulled off , and then was he put upon the wheel , but he could be racked no worse , for all his bones were dislocated before ; the blood issuing from him abundantly , he said , We , O Tyrant , endure this torment for the love of God , and thou the Author of such cruelty , shalt be punished with everlasting pain ; Then was his tongue cut out , and he being put into a fiery frying pan , resigned his spirit unto God. Next followed Judas the fourth brother , whom all the people perswaded to obey the King : But he said , Your fire shall not separate me from the Law of God , nor from my brethren ; To thee , O Tyrant , I denounce destruction , but to such as believe , salvation : Try me thou cruel wretch , and see if God will not stand by me , as he did by my three brethren now in glory , &c. The cruel Tyrant hearing this , was so inraged , that he leaped down from his chaire to torment this Martyr himselfe ; He commanded also his tongue to be cut out , to whom Judas said , Thy cruelty will nothing avail thee , our God needs not by voice to be awaked , &c. he heareth such as call upon him with their hearts , and know's our thoughts afar off , &c. Cut out my tongue if thou please , would thou wouldst so sanctifie all the parts of my body , &c. and think not that thou shalt long escape unpunished : Then was his tongue cut out , and he bound to a stake , was beaten with ropes ends , which torments he bore with admirable patience : After which he was put upon the wheel , where he ended his life , and went to the rest of his brethren . Then spake Achas the fift brother , Behold , O Tyrant , I come to be punished before thou commandest me , therefore hope not to alter his minde that desireth to be tormented : The bloud of my innocent brethren hath condemned thee to hell , I shall make up the fift , that by it thy torments may be increased : What offence have we committed that thou thus ragest against us ? &c. All that thou canst alledge against us is , that we honour God and live in obedience to his Laws , and therefore we esteem not punishment , which is an honour to us ; though no part of us be left untormented , yet we shall be the more rewarded by God. Then at the command of the Kings the executioner cast him into a brazen pot , where he was prest down with his head to his feet , and afterwards he sufferred all the torments inflicted on his brethren , but he was so far from being discouraged , that suddenly starting up , he said , Cruel Tyrant , how great benefits dost thou ( though against thy will ) bestow upon us ! yea the more thou ragest , the more acceptable to God shalt thou make us ; therefore I shall be sorry if thou shewest me any mercy : by this temporall death , I shall go to everlasting life . And having thus finished his sufferings , he died . Then was Areth the sixt brother brought , to whom the Tyrant proferred the choise of honour , or punishment ; But he being grieved at this profer , said , O Tyrant , though I be younger in years then my brethren , yet the constancy of my minde is not inferiour ; as we have lived , so we will die together in the fear of God : Hasten therefore thy torments , and what time thou wouldest spend in exhorting me , spend it in devising torments for me . Whereupon Antiochus in a rage , commanded him to be tied to a pillar with his head downwards : Then caused he a fire to be made at such a distance , as might not burn , but rost him : Then he made them prick him with awles , that the heat might pierce the sorer : In these torments much bloud , like froth , gathered about his head and face ; yet said he , O noble fight ! O valiant warre ! O strife between piety and impiety ! My brethren have past through their Agonies , whose crown of Martyrdom is the punishment of their Persecutors . I willingly follow them , that as by blood I am conjoyned to them , so by death I may not be separated from them . Devise , O Tyrant , some new torment , for I have overcome these already : O Master of cruelty , enemy of piety , and persecutor of Justice ! we young men have conquered thy power , thy fire is cold , and heateth not : thy weapons are bended , and blunted in our bodies ; our God giveth us more courage to suffer , then thou hast to punish , &c. As he thus spake , they pulled out his tongue with an hot pair of tongs , and lastly frying him in a frying pan , he gave up the ghost . There being now only the youngest brother left , called Jacob , he , presenting himself before the Tyrant , moved him to some compassion , wherefore he called the Child to him , and taking him aside by the hand , he said , By the example of thy brethren thou seest what to expect if thou disobeyest me ; therefore deliver thy self from these torments , and I will give thee what honour my Kingdom can afford : thou shalt be a Ruler , Generall of my Army , my Counceller &c. But when this prevailed not , he called his mother , who coming , and standing by her son , the Tyrant said to her , O worthy woman , where now are all thy Children ? yet thou hast one remaining ; advise him therefore not to ruine himself , and to leave thee childless by his obstinacy , &c. The mother bowing her self to the King , said to her child in Hebrew , that she might not be understood of others , Pity and comfort thy sorrowfull mother , O my son , who bare thee nine moneths in my womb , gave thee suck with my brests three years , and with great care have brought thee up hitherto . I pray thee , dear son , consider the heavens and earth , and remember that God created them all of nothing , &c , fear not therefore these pains and torments , but imitate thy brethren , and contemn death , that in the day of mercy I may receive thee with thy brethren again in heaven . Then did he desire to be unbound , which being granted , he immediately ran to the torments , and coming where was a frying pan red hot , he said to the King ; Cruel Tyrant , I now know thee , not only to have been cruel to my brethren , but even cruelty it self . Wretch that thou art , who gave thee these purple robes ? who exalted thee to thy Kingdom ? Even he whom thou in us dost persecute , whose servants thou tormentest and killest , for which thy self shalt suffer eternal torments ; though thou art above others , yet he that made other men , made thee also of the same nature , for all are born , and must die alike . He that kils another , sheweth that he himself may be killed ; thou tearest and tormentest thine own Image all in vain ? In thy fury thou killest him , whom God created like thy self , &c. thou pullest out our tongues , tearest our bodies with flesh-hooks , and consumest us with fire ; but they that have already suffered , have received everlasting joyes , and everlasting punishments attend thee . Think not that I expect any favour , I will follow my brethren , and remain constant in keeping Gods Law. The Tyrant herewith inraged , caused him to be tormented ; but his mother comforted him , and with her kind hands held his head , when through violence of the torturers , the blood issued out of his mouth , nose , and privy parts ; the tormentors not ceasing till his life was almost spent ; but then giving over , God gave him strength to recover , and to endure more then any of his brethren had done . At last his hands and arms being cut off , with his eyes lift up to heaven , he cryed , O * Adonai . be mercifull unto me , and receive me into the company of my brethren . &c. Then was his tongue pulled out , and he of his own accord going into the fiery frying pan , to the great admirarion of Antiochus , died . The mother seeing all her Children dead , was inflamed with a holy zeal to suffer Martyrdom also ; and despising the Tyrants threats , she offered her motherly brest to those torments which her Children had suffered before her . Indeed herein she excelled them all , in that she had suffered seven painfull deaths , before she came to suffer in her own person , and feared in every one of them , lest she should have been overcome . She alone with dry eyes did look upon them whilst they were torn in pieces , yea , she exhorted them thereunto , rejoycing to see one torn with flesh-hooks , another racked upon the wheel , a third bound and beaten , a fourth burned , and yet she exhorted the rest not to be terrified thereby ; and though her grief in beholding their torments was greater then that which she had in child-birth , yet did she frame a chearfull countenance , as if it had been one triumphing , wishing rather the torments of their bodies then of their souls ; for she knew that nothing was more frail then our lives , which are often taken away by Agues , Fluxes , and a thousand other ways . Therefore when they were first apprehended , she thus exhorted them in the Hebrew tongue , O my most dear and loving Children , let us hasten to that Agony which may credit our profession , and be rewarded by God with eternal life . Let us fearlesly present our bodies to those torments which aged Eleazer endured . Let us call to mind our father Abraham , who having but one only son ▪ willingly sacrificed him at Gods command , and feared not to bring him to the Altar , whom with many prayers he had obtained in his old age . Remember Daniel , the three Children , &c. Antiochus being enraged against her , caused her to be stripped naked , hanged up by the hands , and cruelly whipt : then were her dugs and paps pulled off , and her self put into the red hot frying pan ; where lifting up her eyes and hands to heaven , in the midst of her prayers she yielded up her chast soul unto God. But God suffered not the cruel Tyrant to escape unpunished , for in his wars against the Persians , the Lord struck him with madness , his intrals were devoured with worms , and stinking like a Carrion , in the extremity of his torments he gave up the ghost . Concerning this Antiochus , Daniel , chap. 8.9 , 10. &c. saw in the vision , that there came forth a little horn , which waxed exceeding great towards the south , and towards the East , and towards the pleasant Land , and it waxeth great even towards the host of heaven , and it cast down some of the host , and of the stars to the ground , and stamped upon them : Yea , he magnified himself even to the Prince of the host , and by him the daily sacrifice was taken away , and the place of the Sanctuary was cast down . And an host was given him against the daily Sacrifice by reason of transgression , and it cast down the truth to the ground , and it practised and prospered . Which afterwards is thus interpreted by the Angel unto Daniel , verse 23. &c. In the latter time of their Kingdom , when the Transgressors are come to the full , a King of fiery countenance , and understanding dark sentences shall stand up , and his power shall be mighty , but not by his own power , and he shall destroy wonderfully , and shall prosper , and practise , and shall destroy the mighty and holy people : And through his policy also he shall cause craft to prosper in his hand , and he shall magnifie himself in his heart , and by peace shall destroy many : He shall also stand up against the Prince of Princes , but he shall he broken without hand . Collected out of Josephus , and the Books of the Maccabees . Here place the first Figure . CHAP. VI. The Persecution of the Church from Christs time to our present Age ; and first of those mentioned in the New Testament HErod the great , hearing by the wise men of one that was born King of the Jews , and being informed by the chief Priests and the Scribes , that the place of his birth should be Bethlehem of Judah , he sent forth souldiers , and slew all the Children that were in Bethlehem , and in all the coasts thereof , from two years old and under , hoping thereby to have destroyed Christ : for which cruel fact the Lord gave him over to such a spirit of phrensie , that he slew his own wife , his Children , and nearest kins-folks , and familiar friends . And shortly after Gods heavy Judgement fell upon him by a grievous sickness , which was a slow and slack fire in his inward parts ; and withal , he had a greedy appetite after food , and yet nothing sufficed him ; he had also a rotting in his Bowels , and a greivous flux in his fundament ; a moist and running humour about his feet , and the like malady vexed him about his bladder ; his privy members putrified , engendring abundance of worms which continually swarmed out . He had a short and stinking breath , with a great pain in breathing ; and through all the parts of his body such a violent cramp , as humane strength was not able to endure . Yet longing after life , he sent for Physitians from all parts , by whose advice he went to the hot bathes of Calliroe ; but finding no ease thereby , his torments still encreasing , he sought to lay violent hands upon himself , if he had not been prevented by his friends , and so in extream misery , he ended his wretched life . Then Herod the less having married the daughter of Aretas , King of Arabia , put her away , and took Herodias , who had forsaken her husband Philip , brother to Herod ; for which incestuous and adulterous marriage , John Baptist plainly reproved him ; whereupon at the instigation of Herodias , Herod first imprisoned him , and afterwards cut off his head : but the Lord left not this murther long unpunished , for Aretas raising an Army against Herod , for that ignominious dealing with his daughter , in a pitched battel wholly overthrew him , and cut off all his hoast , not longe after Herod falling into disgrace with the Roman Emperour , he , with his incestuous Herodias were banished to Vienna in France , where they ended their wretched lives with much shame and misery . After the ascension of our Lord Jesus Christ , Peter and John , having cured a man that was born lame , and preaching Jesus to the people , upon that occasion they were apprehended , and cast into prison by the Priests and Captain of the Temple , who the next day , having examined them , threatned to punish them , if they spake any more in that name , and so dismissed them . Yet afterwards the high-Priests and the Sadduces again laid hands on the Apostles , and cast them into the common prison ; but in the night time the Angel of the Lord opened the prison doors , and released them , Ast. 5.18 , 19. The next day , as they were preaching to the people , they were again apprehended , and carried before the Counsel , ver . 26 , 27. at whose command they were beaten , and so dismissed , ver , 40. Then were false witnesses suborned against Steven , who accused him for speaking blasphemous words against Moses , and against God , Act. 6.11 . for which being apprehended and brought before the Councel , he was there condemned , led out of the City , and stoned to death , chap. 7.58 . After this there was a general persecution raised up against the Church of Christ in Jerusalem , whereby all the faithfull were scattered abroad throughout the Regions of Judea and Samaria , except the Apostles , chap. 8.1 . Saul also made great havock of the Church , entring into every house , haling both men and women , and committing them to prison , verse 3. Then Saul , after his Conversion , preaching Christ boldly , the enraged Jews took Counsel , and lay in wait to kill him , watching the Gates of Damascus , where he then was , both day and night ; but the Disciples took him by night , and let him down over the wall in a basket , whereby he escaped , Act. 9.23 , &c. Then rose up a third Herod , called also Agrippa , who , not taking warning by his predecessors calamities , fell to persecuting the Church of Christ , and sending for James , the brother of John , before him , he condemned him to be beheaded : Concerning whom Clemens reports , that he which drew James before the Tribunal seat , when he saw him so cheerfully embracing the sentence of death , was exceedingly moved therewith , and voluntarily confessed himself to be a Christian , and so was condemned to be beheaded with him : As they went in the way to execution , he requested the Apostle James to pardon him , who after a little pause , turning to him , said , Peace be unto thee ; and kissed him , and so they were beheaded both together . Herod seeing that the death of James pleased the Jews , he took Peter also , and delivered him to four quaternions of souldiers to keep him in prison , intending after the passover to put him to death ; But the night before he should suffer , as he was sleeping , bound with two chains to tvvo souldiers , and the Keepers watching before the prison doors , an Angel came and awaked him , causing his chains to fall off , and so going before him , he led him out of prison , causing the iron gate to open to them , and having brought him out of danger , left him . But this cruel persecuting Herod scaped no better then his Predecessors had done , for being arraied in glistering and royal apparel , and sitting upon his Throne , he made an Oration to his people , who like flattering Court Parasites , gave a shout , saying , It is the voice of a God , and not of a man : Whereupon the Angel of the Lord immediately smote him , and he was eaten of worms , and gave up the ghost , verse 21 , &c. in the fifty fourth year of his age , and the seventh of his reign , and under Claudius Caesar. Then the wicked Jews stirred up the Gentiles against Paul and Barnabas at Iconium , so that being in danger to be stoned to death , they fled into Lycaonia , Act. 14.2 , 5 ▪ 6. Again at Ly●tra they stirred up the Gentiles against them , whereupon Paul was stoned and drawn out of the City , and left for dead , but it pleased God that he revived , and so escaped to Derbe , ver . 19.20 . Afterwards Paul and Silas , for casting a spirit of divination out of a Damosel at Philippi , were dragged before the Rulers , who caused them to be whipt , and cast into prison . But the Magistrates afterwards hearing that they were Romans , were much afraid , as having done more then they could answer , and therefore they came to them , released them out of prison , and besought them to depart out of their City , Act. 16 . 2● , 39. Presently after at Thessalonica , the Jews again stirred up the people against Paul and Silas , and raising up an uproar , they sought for them in the house of Jason , and not meeting with them there , they drew forth Jason himself , and some brethren before the Rulers , who giving security for their forth-coming , were dismissed . Yet these wretched Jews followed Paul to Berea also , and there stirred up a persecution against him , whereby he was forced to depart . At Corinth also they made an insurrection , caught Paul , and brought him before Gallio , Deputy of Achaia , and when he would be a Judge of no such matters , they took Sosthenes the chief Ruler of the Synagogue , and beat him before the Judgement seat , Acts 18.12 , 17. Afterwards at Ephesus , Demetrius that made silver shrines for Diana , raised an uproar , and having caught Caius and Aristarchus , Pauls companions , they with them rushed into the Theatre ; but this tumult being allayed by the wisdom of the Town-Clark , Paul hasted away into Macedonia , cap. 19.29 , &c. Paul at last returning to Jerusalem , the Asian Jews finding him in the Temple , stirred up all the people , and laid hands on him ; but as they were about to kill him , he was rescued by the chief Captain of the Romans , chap. 21.31 , 32. Then being brought forth before the Counsel of the Jews , he was first smitten by the Command of the High-Priest , chap. 23.2 . And afterwards being in danger of being pulled to pieces , he was again rescued by the Captain , ver . 10. Then above forty of those desperate Jevvs , bound themselves under a curse , that they would neither eat nor drink till they had killed him , ver . 12 , 13. Hereupon he is sent to Faelix at Caesarea , who kept him in prison till his Accusers came , ver . 24 , 35. Then being accused by Tertullus , he clears himself ; yet because he vvould not bribe Faelix , he is kept prisoner still . Festus succeeding Faelix , the Jews importune him also for sentence against Paul , or that he might be sent for to Jerusalem , laying wait in the way to kill him , chap. 25.3 . but when that was denied them , they went to Cesarea to accuse him there , whereupon he is forced to appeal to Caesar , ver . 11. Then he was sent to Rome , and there committed Prisoner to the Captain of the Guard , chap. 28.16 . where he continued prisoner at large for two years , and then being released , he visited the Churches of Greece and Asia . Afterwads he preached in Spain and France , and at last returning into Italy , he was again apprehended , and imprisoned at Rome , where also he suffered Martyrdom , as afterwards you shall hear . The Jews being much displeased that they could not reak their teen upon Paul , turn themselves against James the brother of Christ : him therefore they bring , and set them in the midst of them , requiring him publickly to renounce the faith of Christ : but he on the contrary made a bold and open confession of Jesus to be the Son of God , and the Saviour of the world . Then did they set him upon a Pinacle of the Temple , again requiring him in the audience of all the people , to tell them which is the way of Jesus crucified ; to whom he answered , Why ask you me of Jesus the son of man , when as he sits at the right hand of God in Heaven , and shall again come in the clouds of the air ? this so enraged the Scribes and Pharisees , that they threw him down head-long ; but he not being dead with the fall , gat upon his knees , and said , Father , forgive them , for they know not what they do : Then one taking a Fullers Club , struck him on the head , and brained him . This James was sirnamed Justus , of whom Aegesippus writes , that his knees were as hard as Camels knees , by reason of his continual kneeling in prayer . But shortly after his death , Vespasian came into Judea , and subdued the Jews : and his son Titus destroyed Jerusalem , and the Temple . Andrew the brother of Peter , preached the Gospel to the Scythians , Sogdians , and Aethiopians , and was at last crucified by Aegeas , King of Edessa . Philip preached the Gospel in Phrygia , and at last was crucified at Hierapolis . Bartholemew preached to the Indians , and ( as some say ) was beaten with Cudgels to death : or as others , he was flaid alive , and then beheaded . Thomas preached unto the Parthians , Medes and Persians , &c , and in Indian he was slain with a dart . Mathew preached to the Aethiopians , and at last by the command of the King , was ran thorow with a sword . Simon Zelotes preached in Mauritania and Africk , and at length was crucified under Traian , being above 112 years old . Judas the brother of James preached to the Edesseans , and at last was slain by the command of the King. Matthias preached first in Macedonia , and afterwards coming into Judea , he was by the Jews first stoned , and then beheaded . Mark the Evangelist preached in Alexandria , and the neighbouring Regions , and afterwards was burnt by the furious Idolaters . Nicanor , one of the Deacons , was martyred , together with two thousand other faithful Christians . Collected out of the New Testament , and Dorotheus . THE PERSECUTION OF THE CHURCH UNDER THE Heathen Roman Emperors . CHAP. VII . The First Primitive Persecution which began An. Christi , 67. THis first Persecution was begun by Domitius Nero , the sixt Emperour , Anno 67. or thereabouts : the occasion whereof was this ; Nero having passed over the first five years of his reign somewhat plausibly , he then began to fall to all manner of prodigious impieties : and amongst other wicked designs , he had a great desire to consume the stately imperial City of Rome with fire ; pronouncing King Priamus an happy man , because he beheld the end of his Kingdom and Countrey together ; yea , said he , let not all be ruined when I am dead , but whilst I am yet alive : and for the effecting of this villany , he sent divers to kindle the fire in sundry places ; yea , some of his own bed-chamber were seen to carry Flax , Toe , Torches , &c. to further it : and when any attempted to quench it , they were threatned for it ; others openly hurled firebrands , crying , They knew what they did , there was one would bear them out . This fire first began amongst the Oyl-men and Drugsters ; The night-watch and Praetorian guards did openly cherish it ; and when it was throughly kindled , Nero went up to the top of Maecenas Tower , which over-looked the whole City , where he fed himself with the sight of infinite burnings , and sang to his harp , the burning of Troy. Amongst other stately buildings that were burned down , the Circus , or race-yard was one , being about half a mile in length , of an oval form , with rows of seats one above another , capable to receive at least a hundred and fifty thousand Spectators without uncivil shouldrings : but the particulars were innumerable , the damage inestimable ; besides which , many thousands of people perished ; the flame and smoak smothered some , the weight of ruins crusht others , the fire consumed others ; others threw themselves into the fire out of sorrow and despair , and villains slew many . But Nero finding that this fire , which continued burning nine dayes , brought a great Odium upon him ; to excuse himself , he transferred the fault upon the Christians , as if out of malice they had done it , and thereupon he raised this first persecution against them . For there was at this present a flourishing Church of Christians in Rome , even before St. Paul's arrival there , and Nero's own Court was secretly garnished and enriched with some of those Diamons , whose salutations the Apostle remembers in his Epistle to the Philippians . But whilst Nero with their blood , sought to quench and cover his own infamy , he procured to himself new envy ; whilst many that abhorred Christians for their Religion , commiserated their sufferings as undeserved . Some he caused to be sewed up in the skins of wild beasts , and then worried them to death with dogs : some he crucified , others he burnt in publick , to furnish his evening sports with Bonefires . Many he caused to be packed up in paper stiffened in molten wax , with a coat of sear-cloth about their bodies , bound upright to Axletrees , many of which were pitcht in the ground , and so set on fire at the bottom , to maintain light for Nero's night-sports in his gardens . Some of them were gored in length upon stakes , the one end fastened in the earth , the other thrust into their fundaments , and coming out at their mouths . Nor did this Persecution rage in Rome alone , but it was extended generally over the whole Empire , insomuch that a man might then have seen Cities lie full of mens bodies , the old lying there together with the young , and the dead bodies of women cast out naked in the open streets , without all reverence of their sex . Yea his rage and malice was so great , that he endeavoured to have rooted out the very name of Christians in all places . Whereupon Tertullian said , That it could be no ordinary goodness which Nero condemned ; and , saith he , We glory on the behalf of our sufferings , that they had such a dedicator as he : but this great Persecution , like a blast , did spread the Religion that it blew , and having continued four years from the first rising , is expired in two most shining blazes , viz. in the Martyrdom of the two great Apostles Peter and Paul : Peter was crucified with his head down-wards , which manner of death himself made choice of , and whilst he thus hung upon the Cross , he saw his wife going to her Martyrdom , whereupon he much rejoyced ; and calling her by her name , he bad her remember the Lord Jesus Christ. At the same time , also Paul , before Nero , made a confession of his faith , and of the Doctrine which he taught ; whereupon he was condemned to be beheaded , and the Emperor sent two of his Esquires , Ferega and Parthemius , to bring him word of his death : they coming to Paul , heard him instruct the people , and thereupon desired him to pray for them that they might believe ; who told them , that shortly after they should believe and be baptized : then the souldiers led him out of the City to the place of execution , where he prayed , and then gave his neck to the sword , and so was beheaded . This was done in the fourteenth , which was the last year of Nero. Collected out of the life of Nero Caesar , Eusebius , and the Book of Martyrs . CHAP. VIII . The second Primitive Persecution , which began Anno 96. AFter the death of Nero , there succeeded , first Vespasian , and then his son Titus in the Empire , under both whom the Church had rest , but Titus associating to himself his brother Flavius Domitian in the Government of the Empire ; This wicked Monster , first slew his brother , and then raised the second persecution against the Church of Christ. His pride was so great , that he commanded himself to be worshiped as God ; and that Ima●es of gold and silver should be set up for his honour in the Capitoll . His cruelty was unmeasurable . The chiefest Nobles of the Roman Senators , either upon envy , or for their goods , he caused to be put to death . Having also heard some rumors of Christs Kingdom , he was afraid , as Herod had been before him ; and thereupon commanded all of the linage of David to be sought out and slain ; At last two poor Christians that came of Judas , the brother of Christ according to the flesh , were brought before Domitian , and accused to be of the Tribe of Juda , and of the line of David : Then did the Emperour demand of them what stock of money and possessions they had ; To whom they answered , that they two had not above thirty nine Acres of land , out of which they payed Tribute , and relieved themselves by their labour and industry , withal shewing him their hard and brawny hands , by reason of their labour . Then did he ask them of Christ , and of his Kingdom ; to whom they answered , that Christs Kingdom was not of this world , but spiritual and celestial ; and that he would come at the last day to judge the quick and the dead . Hereupon he despised them as simple and contemptible persons , and so dismissed them . He punished an infinite company of Christians that were famous in the Church , with exile , and loss of their substance . Under this persecution it was that St. John , the beloved Disciple , was first put into a vessel of boiling oyl , and coming safe without hurt , out of the same , he was then banished into the Isle of Patmos , Anno 97. where he continued till after the death of Domitian , but was released under Pertinax : At which time he returned to Ephesus , where he lived till he was a hundred and twenty years old . During his abode there , he was requested to repaire to some place not farre off , to order their Ecclesiasticall affairs ; and being in a certain City , he beheld in the Congregation a young man , mighty of body , of a beautifull countenance , and fervent minde ; whereupon calling the chief Bishop unto him , he said , I commend this man unto thee with great diligence , in the witness here of Christ and of the Church . The Bishop having received this charge , and promised his faithfull diligence therein , John spake the like words to him the second time also , after which he returned unto Ephesus . The Bishop having received this young man thus committed to his charge , brought him home , kept , nourished , instructed and Baptized him ; and the young man so profited under him , that at last he was made the Pastor of a Congregation . But having by this means more liberty then before , some of his old companions began to resort unto him ; who first drew him forth to sumptuous and riotous banquets ; then inticed him to go abroad with them in the nights to rob and steal , and to much other wickedness . And he being of a good wit , and stout courage , ran like an unbridled horse to all manner of disorders and outrage : And associating to himself many loose and dissolute companions , he became their Head and Captain , in committing all kindes of murther and felonies . Not long after , upon some urgent occasions , St John was again sent for into those parts , where having decided those controversies , and dispatched those businesses for which he came , meeting with the afore-mentioned Bishop , he required of him the pledge , which before Christ and the Congregation he had committed to his custody . The Bishop herewith amazed , supposing that he meant it of some money committed to him , which yet he had not received , not daring to contradict the Apostle , he thereupon stood mute : Then John perceiving that he was not understood , said , The young man , and the soul of our brother committed to your custody , I do require . Whereupon the Bishop with many tears said , He is dead : To whom John replyed , How , and by what death ? The Bishop answered , He is dead to God , for he is become a wicked and vicious man , and a thief , and now he doth frequent these mountains , with a company of thieves and villains like himself , &c. The Apostle , rending his garments with a great lamentation , said , I left a good keeper of my brothers soul ; get me an horse and guide presently ; which being done , he went strait to the mountains , and was no sooner come thither , but he was taken by the thieves that watched for their prey , to whom he said , I came hither for this cause , Lead me to your Captain : and so being brought before him , the Captain all armed , looked fiercely upon him , and soon coming to the knowledge of him , he was striken with such shame and confusion , that he began to flie , but the old man followed him as fast as he could , crying , My son why dost thou flie from thy father ? an armed man from one naked ? a young man from an old man ? Have pity upon me my son : and feare not , there is yet hope of salvation , I will answer for thee to Christ , I will die for thee if need be , as Christ died for us , I will give my life for thee ; Believe me , Christ hath sent me . He hearing these things , first as in a maze , stood still , lost his courage , cast down his weapons , then trembled , and vvept bitterly , and coming to the old man , he embraced him with many tears , only his right hand he kept hid and covered . Then the Apostle , after he had promised and assured him that he should obtain pardon of our Saviour , falling upon his knees , he prayed for him , kissing his murthering right hand , vvhich for shame he durst not shevv before , and then brought him back to the Congregation , where he fasted and prayed continually for him , comforted and confirmed him with many Scripture-promises , and left him not , till he had restored him to his former Office , and made him a great example of Gods Mercy to repentant sinners . In this Persecution Simeon Bishop of Jerusalem , after many torments , was crucified to death : and an innumerable company of Martyrs suffered for the like testimony of the Lord Jesus , amongst whom vvas Flavia , the daughter of Flavius Clemens , a Roman Senator and Consul , vvho amongst many others vvas banished into the Isle of Pontia . This Lavv also vvas made by the Roman Senate , Non debere demitti Christianos , qui semel ad tribunal venissent , nisi propositum mutent , that Christians should not be let go , that vvere once brought before the Tribunal seat , except they renounced their Religion . Yea , that vvhich stirred up the Emperor more to persecute the Christians , vvere those abominable lies , and malicious slanders raised against them by the Heathen Idolaters , as that they were a people that lived in incest , that in their nightly meetings , putting out the Candles , they ran together in all filthy manner ; that they killed their ovvn Children , and used to eat mans flesh : that they vvere seditious and rebellious , and refused to svvear by the fortune of Caesar ; and vvould not adore his Image in the Market place , and in brief , that they were pernicious to the Roman Empire : yea , whensoever any thing happened amiss to the City of Rome , or to her Provinces , either by famine , pestilence , Earth-quakes , Wars , unseasonable Weather , &c. it vvas presently imputed to the Christians . Besides , also there vvere a number of vvicked Promoters and Accusers , that for lucre's sake , to have the possessions of the Christians , accused and persecuted them to the death . Also vvhen the Christians vvere brought before the Magistrates , they gave them an Oath , requiring them to declare the truth , vvhether they vvere Christians or no , and if they confessed ; then by the Lavv , sentence of death vvas passed against them . Yet vvere not these Tyrants content by death to destroy their bodies , but the kinds of death vvere divers and horrible ; vvhatsoever the cruelty of mans vvitty and vvicked invention could devise for the punishment of mans body , vvas practised against the poor Saints of God ; Imprisonments , Stripes , Scourgings , Rackings , Tearings , Stoning ▪ plates of iron burning hot , laid to the tenderest parts of their bodies , deep Dungeons , strangling in Prisons , the teeth of wild Beasts , Gridirons , Gibbits and Gallows , Tossings upon the Horns of Bulls , &c. And when they were thus killed , their bodies were laid on heaps , and dogs left to keep them , that none might come to bury them ; neither could any prayer or entreaty obtain leave that they might be interred . Notwithstanding all which horrible punishments , the Church of Christ daily increased , being deeply rooted in the Doctrine of the Apostles and Apostolical men , and watered plenteously with the blood of the Saints . Also in this persecution , Protasius and Gervasius were martyred at Millaine . Timothy was stoned to death at Ephesus , by the Worshippers of Diana . Dionysius Areopagita was slain with the sword at Paris , &c. CHAP. IX . The third Primitive Persecution , which began Anno Christi , 108. DOmitian being slain by some of his own servants , Nerva succeeded him , who was a good and mercifull man , stayed the persecution against the Christians , called them home from banishment , so that the Church enjoyed peace in his time , but he reigning only thirteen moneths , Trajan a Spaniard succeeded him , who in the tenth year of his reign , raised the third persecution against the Church , which was far more cruel then either of the former ; inasmuch as Plinius Secundus , an heathen Philosopher , seeing the lamentabte slaughter of the Christians , moved with pity , he wrote to Trajan concerning the same ; that whereas there were many thousands of them daily put to death , there were none of them which did any thing contrary to the Roman Laws worthy of persecution , saving that they used to gather together in the morning before day , and sing Hymns to a certain God that they vvorshipped , called Christ ; in other things they were godly and honest ; and for proof hereof , saith he , I caused two Maidens to be laid on the rack , and with torments to be examined about the same ; but finding nothing in them but only lewd and immoderate superstition , I resolved to surcease further enquiry , till I received further instructions from you about this matter . &c. Trajan having read this Epistle ; returned answer , that it was his mind , that the Christians should not be sought after , but if they were brought and convicted , that then they should suffer execution : whereof Tertullian , speaking , saith , O confused sentence ! He would not have them sought for as men innocent , and yet would have them punished as men guilty : Now though upon this act , the rage of the persecution was somewhat abated , yet many evil disposed men , and cruel Officers there were , vvhich ceased not to afflict the Christians in divers Provinces : especially if any commotion was raised in any of them , then presently were the Christians blamed for it . Trajan sent a command to Jerusalem , that whosoever could be found out of the stock of David , should be enquired for , and put to death ; hereupon some Sectaries of the Jewish nation , accused Simeon the son of Cleophas , to come of Davids line , and that he was a Christian : of which Accusers it happened , that some of them were taken to be of the stock of David , and so most righteously were executed themselves who sought the destruction of others . In this Persecution suffered Phocas Bishop of Pontus , whom Trajan , because he would not sacrifice to Neptune , caused to be cast into a hot lime-kilne , and afterwards to be put into a scalding bath , where he ended his life in the cause of Christ : As also Sulpitius Servilianus , and Nereus , and Achilleus suffered Martyrdom in Rome , Sagaris in Asia ; Then also Ignatius Bishop of Antioch was apprehended and sent to Rome , where he was devoured of wild beasts , and besides these , many thousand others . After the death of Trajan , succeeded Hadrian , who continued this third persecution against the Chrstians ; at which time , Alexander Bishop of Rome , with his two Deacons , as also Hermes and Quirinus with their families suffered Martyrdom . Also about this time , Zenon a noble man of Rome , with above ten thousand more were slain for Christs sake . Also in mount Ararath were ten thousand Christians crucified , crowned with thorns , and thrust into the side with sharp darts , after the example of the Lords passion . Eustachius , a noble Captain , who Trajan had sent out to war against the Barbarians ; after ( through Gods Mercy ) he had valiantly subdued his enemies , was returning home with victory : Hadrian for joy , went to meet him , and to bring him home with triumph : but by the way , he would needs sacrifice to Apollo , for the victory obtained , willing Eustachius to do the same with him ; but when by no means he could be perswaded thereto , coming to Rome , he with his wife and Children suffered Martyrdom ; by the command of the ingratefull Emperour . Also Faustinus and Jobita , Citizen of Brixia , were martyred with many torments ; which caused one Calocerius , beholding their admirable patience in the midst of their cruel torments , to cry out , Vere magnus est Deus Christianorum , Verily great is the God of the Christians ; whereupon being apprehended , he was made Partaker of their Martyrdom . Also Eleutherius Bishop in Apulia , was beheaded , together with his mother Anthea . Also Symphorissa , a godly Matron , was often cruelly scourged , afterwards hanged up by the hairs of her head : at last had a huge stone fastened to her , and so thrown into the river ; after which her seven Children in like manner , with sundry and divers kinds of torments were all of them martyred by the Tyrant . These seven Children of Symphorissa , were fastened to seven stakes , then racked up with a pully , & afterwards thrust thorow ; Crescens in the neck , Julianus in the breast , Nemesius in the heart , Primitivus in the navil , Justinus was cut in every joint of his body , Statteus run thorow with spears , and Eugenius cut asunder from the breast to the lower parts , and then all of them were cast into a deep pit ; Adrian being at Athens , sacrificed to the Idols after the manner of the Grecians , and gave free leave to whomsoever vvould , to persecute the Christians , which should refuse it : whereupon Quadratus bishop of Athens , a man of admirable zeal , and famous for learning , exhibited to the Emperour a learned and excellent Apology in defence of the Christian Religion : The like also did Aristides , an excellent Philosopher in Athens . There was also one Serenus Granius , a man of great nobility , who writ pithy and grave Letters to Hadrian ; shewing that it was neither agreeable to right nor reason , that the blood of innocents should be given up to the rage and fury of the people , and be condemned for no other fault but for their opinions ; Hereupon the Emperour became more favourable to them , writing also in their behalf to Minutius Fundanus , Proconsul of Asia , that if they had no other crime objected against them , but their Religion , they should not be put to death . Yet notwithstanding all this , the rage of the heathen multitude did not disquiet and persecute the people of God ; imputing to them whatsoever mischief and judgements befell them ; yea , they invented against them all manner of Contumelies , and false crimes to accuse them of , whereby many in sundry places vvere molested and put death . After Hadrian , succeeded Antoninus Pius , vvho being informed of the cruel sufferings of the Christians , vvrote this Letter to his Commons of Asia , forbidding them to persecute the Christians any further , which Epistle he thus concludes , If any hereafter shall offer any vexation and trouble to Christians , having no other cause , but because they are such , let him that is appeached , be released , and freely discharged , and let his Accuser sustain the punishment , &c. By this means then the tempest of persecution began in those days to be appeased , through the mercifull providence of God ; who would not have his Church to be utterly overthrown and rooted up thereby : The rod of the wicked shall not always rest upon the lot of the righteous , Psalm 125.3 . Here place the second Figure . CHAP. X. The fourth Primitive Persecution , which began Anno Christi , 162. AFter the death of that quiet and mild Prince Antoninus Pius , his son M. Antoninus Verus succeeded in the Empire , a stern and severe man by nature , who raised the fourth persecution against the Christians ; wherein a great number of them , who truly professed Christ , suffered most cruel punishments and torments especially in Asia and France , amongst whom was Polycarp Bishop of Smyrna , who was burnt at a stake at Smyrna , together with twelve others that came from Philadelphia . Also Germanicus a young man , did most constantly persevere in the Doctrine of Christ , whom when the Proconsul of Asia desired to remember his age , and to favour himself , he would by no flatteries be with-drawn from his stedfastness , but remaining constant , was thrown to the wild beasts , whom he allured and provoked to come upon him , and devour him , that he might be the more speedily delivered out of this wretched life . Also in this persecution suffered Metrodorus , a Minister , who was consumned by fire ; and Pionius who after much boldness of speech , with his Apologies exhibited , and his Sermons made to the people in defence of the Christian faith , and after much relieving and comforting such as were in prisons and distress , at last was put to cruel torments , and then burned in the fire , Also at Pargamopolis in Asia , suffered Carpus , Papilus , and Agathonica , a woman , who after their most constant and worthy confessions , were put to death . At Rome , Felicitas with her seven Children were martyred , whereof her eldest son , after he vvas whipt and grievously scourged with rods , vvas prest to death with leaden weights : the two next had their brains beaten out with mawls : the fourth was thrown down head-long from an high place , and brake his neck : the three youngest were beheaded ; and lastly , the mother was slain with the svvord . Also Justin Martyr , a man that excelled in learning and Philosophy , and a great Defender of the Christian Religion , who had delivered to the Emperor and Senate , an Apology in defence of the Christians , suffered Martyrdom in this persecution . There was in Egypt a certain woman married to a husband that was given much unto laciviousness , whereunto she her self also had been formerly addicted ; but being instructed in the Christian Religion , she became a chast and godly Matron , and endeavoured to perswade her husband also thereunto : But he continuing in his filthy life , she resolved to be divorced from him ; yet at the request of her friends : she forbore , to try if by any means he would be reclaimed : But he going to Alexandria , and living more licenciously then before , she sued out a bill of Divorce , and so was separated from him ; then did this malicious wretch accuse her to be a Christian , which was no lesse then death , whereupon she being in great perill , delivered up a supplication to the Emperour , craving but so much favour , that she might go and set her family in order , and then she would be ready to answer to all such crimes as should be objected against her : This petition the Emperour granted ; Her husband perceiving that he was frustrated of his expectation , went and accused Ptolemaeus ( who was her instructer in the faith of Christ ) that he was a Christian. Ptolemaeus loving the truth , and not thinking it good to hide his profession , confessed it : Therefore being brought before Vrbicius the Judge , he was by him condemned to die ; Whereupon one Lucius a Christian , standing by , said to the Judge , What reason , I pray you , or equity is this , that this man , who is neither Adulterer , Fornicator , Murtherer , nor Felon , nor guilty of any other crime , should he condemned for his name , and profession of Christianity ? These manner of Judgements ( O Urbicius ) are neither honourable for the Emperor , nor for the estate of the Senate of Rome : Then said Vrbicius , Methinks thou also art a Christian , which Lucius confessing , the Judge without any further delay , commanded him also to be had away to the place of Execution ; to whom he answered , I thank you with all my heart , that hereby you release me from most wicked governors , and send me to my good and loving Father , who is God of gods , and King of Kings . Also a third man coming to the Judge , and using the like liberty of speech , had the like sentence of death , and was crowned with the same crown of Martyrdom . Also one Concordus , a Minister of the City of Spoleto , because he refused to sacrifice to Jupiter , and did spit in the face of the Idol , after divers cruel torments sustained , was beheaded with the sword . Many others also suffered Martyrdom at the same time , because they sharply reprehended Idolatry , and refused at the Emperors command , to offer sacrifice to Idols , for which they were beheaded . Many Christians also suffered in France , the History of whom was written , and set forth by their own Churches , and directed to the brethren of Asia and Phrygia ; wherein they write , that Satans Instruments were so maliciously active against them , that they could not be safe any where , neither in the Markets , Shops , nor their own Houses . Yea , they were forbidden to come into any publick places : But God in Mercy took out of the Tyrants hands , such as were weak amongst the Christians , and sets up others , as Pillars , who are able to abide all sufferings , and valiantly to withstand the enemy , notwithstanding all the opprobrious punishments they could devise ; yea , by their admirable patience they shewed that all the sufferings of this present time were not to be compared with the glory which they expected to be revealed in them . First they suffered whatsoever the frantick multitude could inflict upon them , by railings , scourgings , drawings and halings , flinging of stones , imprisonment , &c. Then were they led to the Market-place , vvhere the Captain and other City-Officers , commanded them to prison , after they had made confessions of their faith publickly , till the return of the chief Governor : Who being come back , he used all extremity that possibly he could against them . At which time a noble young man , called Vetius Epagathus , being replenished with fervent zeal and love , both to God and the brethren , could not suffer the wicked Judgement which vvas given against the brethren : Whereupon he desired the Governor to hear vvhat he had to say in their behalf , in whom vvas no impiety found : But the people cryed out against him , and the Justice denied his lawfull request , withal , asking him vvhether he himself vvere not a Christian ? unto which , vvith a loud and bold voice he answered , I am a Christian ; And thus was he received into the fellowship of the Martyrs ▪ By this worthy example the rest of the brethren were more animated to suffer Martyrdom : Yet some there were as yet weak , and not so well prepared for sufferings , of vvhom there vvere ten that fainted , vvhich filled the rest vvith great heaviness . Their example also caused such as vvere not yet apprehended to be less forward in adventuring themselves ; yet every day were some apprehended , which were worthy to fill up the number of them which vvere fallen . Against the Christians vvere their heathen servants examined , and being threatned vvith extream torments , they vvere enforced to confess against their Masters , that at their meetings they kept the feasts of Thiestes , and incest of Oedipus , and many other such like crimes , not fit to be named , which things being bruted abroad , every one began to exercise their cruelty against the people of God ; yea , their familiar friends disdained and vvaxed mad against them . Then vvas all manner of cruelty used against them , especially against Sanctus , Deacon of the Church of Viena , and Maturus , but a little before baptized , but yet a worthy souldier of Christ. Also against Attalus and Blandina , concerning whom vve vvere all afraid , especially her Mistress , lest through vveakness she should not stand to her profession ; but , through Gods Grace , she vvas so admirably replenished vvith strength and boldness , that they vvhich had the tormenting of her by course from morning till night , for very vveariness gave over , and fell dovvn , confessing that they could do no more against her , marvelling that she yet lived , having her body so torn and rent as it vvas : professing that any one of those torments alone had been sufficient to bereave her of life . But this blessed Virgin became stronger and stronger in her sufferings , and as often as she spake these vvords , I am a Christian , and have not committed any evil , she was vvonderfully comforted . Sanctus also , who in his torments had endured more pains then the nature of man vvas able to stand under , when the wicked ▪ thought to have heard him utter some blasphemous vvords , through the intollerableness of his pains , abode notwithstanding so constant in mind , that they could neither extort out of him ▪ vvhat Countryman he vvas , where brought up , what his name was , vvhether a bond-man , or a free , but to every question he answered , I am a Christian : When therefore they had used all other kinds of torments , they clapped plates of brass red hot to the tenderest parts of his body , wherewith , though he was grievouslly scorched , yet shrunk he not for the matter ; yea though his body was all drawn together with the scorching fire , so that he retained not the proper shape of a man , yet did he draw comfort from Christ , so as to rejoyce in these tribulations . After a while they brought him again to new torments , hoping thereby to enforce him to a recantation ; at which time his body was so sore and swoln , that he could not suffer a man to touch him : but contrary to their expectation , his body in these latter torments was so suppled and restored , that he recovered the former shape and use of his members , so that these second torments , through the Grace of Christ , proved a soveraign medicine to him . Satan also now thinking that he was sure of Biblides , who was one of those that had denied Christ , and hoping to prevail with her , a weak and feeble woman in the faith , to damn her soul by blaspheming God , brought her to the place of Execution ; but she in the midst of her torments returning to her self , and by those pains remembring the torments of hell , said to her tormentors , How should we Christians eat our own Children ( as you report of us ) when we eat not the blood of any beast ? and so confessing her self to be a Christian , she was martyred with the rest . Yet here did not the rage of the enemies cease ; for when the Christians were cast into prison , they were shut up in dark and ugly dungeons , and drawn by the feet in a rack , even unto the fifth hole : some of them were strangled and killed in the prisons ; others remaining in prison , destitute of all humane help , were so strengthned by the Lord , both in body and mind , that they were a great comfort to the rest : The younger sort , whose bodies had not yet felt the lash of the whip , were not able to endure the sharpness of their imprisonment , but died under the same . Photinus , Deacon to the Bishop of Lyons , about eighty nine years old , weak and feeble , by reason of age and sickness , yet of a lively spirit and courage , by reason of the great desire which he had of martyrdom , being brought to the Judgement seat , and being there demanded of the chief Ruler , What was the Christian-mans God ? he answered , If thou beest worthy to know , thou shalt know : the Ruler being enraged herewith , caused him to be extreamly beaten : also such as stood next him , did him all the despight they could , beating and kicking him without any regard to his reverend gray hairs ; others that were further off , threw at him vvhatsoever came next hand ; and thus whilst he vvas gasping after life , they threw him into prison , where after tvvo days he died . They also vvhich in the first pesecution had denied Christ , vvere apprehended , cast into prison , and made partakers of the others afflictions ; yea , they had twice so much punishment as the other had : and whereas they which had been constant , were refreshed with the joy of Martyrdom , with the hope of Gods Promises , and with the love of Christ , and his holy Spirit ; the other Apostates being full of guilt , went out to death , with dejected and ill-favoured countenances , and were filled with shame , so that the very Gentiles reviled them as degenerous persons , and worthy to suffer as evil-doers : whereas in the mean time , they which had remained constant , went to their Martyrdom with cheerfull countenances , adorned with glory and grace : yea , their very bonds wherewith they were tyed , set them out as brides when they are decked in gorgious aray : and withal they had such a redolent smell , as if they had been anointed with some sweet balm : by which sights the rest were confirmed , and being apprehended , confessed Christ without any staggering . The Martyrdom of the Saints was of divers kinds , as the offering to God a Garland decked with sundry kinds of colours and flowers . Maturus , Attalus , and Blandina , were again brought forth to the publick Scaffold , where Maturus and Sanctus suffered again all manner of torments , as if they had suffered nothing before : They were scourged , torn of wild beasts , set in red hot iron chairs , in which their bodies were dried as on a grid-iron , and their tormentors raged more and more against them , labouring to overcome the patience of the Saints : yet could they get nothing out of Sanctus's mouth , but that he was a Christian : These holy men having been thus made a spectacle all the day to the people , were at last slain . Then Blandina being fastened to a stake , was cast to the wild beasts , but they , as being more mercifull then men , would not come near her : then they cast her again into prison , where she , though a weak woman , yet armed with invincible courage by Christ , mightily encouraged her brethren . Then was Attalus brought forth with this inscription , This is Attalus the Christian , against whom the people were much enraged , but the Governour understanding that he was a Roman , remanded him to prison till ●he understood the Emperors pleasure : Many that had before denied Christ , through Gods Grace , recovered themselves again , and tasted the sweetness of him that desired not the death of a sinner , &c. and of their own accord came to the Judgement seat to be examined ; then did the Judge , when a great concourse of people was met together , s●nd for all the Christian prisoners , and as many as were Free-men of Rome he beheaded , the Residue he gave to be devoured of wild beasts , amongst whom also they which had before denied Christ , joyfully suffered Martyrdom . Whilst the Christians were examining at the Bar , one Alexander , a Physitian , by signs , and becks , perswaded those which were examined , boldly to confess Christ , which the people taking notice of , accused him to the Judge : who asking him what Religion he was of , he answered , I am a Christian : whereupon he was immediatly adjudged to be devoured of the beasts . The next day was Attalus and this Alexander brought forth to the Sca●fold , where they had all manner of torments inflicted upon them , and having endured the greatest agony that possibly they could be put to , they were at the last slain : Alexander never so much as sighed , but prayed to , and praised God all the while he was tormented : Attalus , when he was set in the iron chair , and the frying savour of his burning body began to smell , said to the people , Behold ! this which you do is to eat mans flesh : for we neither eat men , nor commit any other wickedness : And being demanded what was the name of their God , he said , Our God hath no such name as men have ; then said they , Let us see whether your God can help you , and take you out of our hands . Then was Blandina again brought forth , and with her one Ponticus , a youth of fifteen years old , who defying their Idols , and constantly cleaving to Christ , were put to all the torments their enraged enemies could devise : the youth having suffered all kinds of torments , at last gave up the ghost : Blandina was first pitifully whipped , then thrown to the wild beasts , then tormented upon the grid-iron , then put into a net , and thrown to the wild Bull , and when she was tossed , gored , and wounded with his horns , she was at last slain , but was so filled with ravishing joyes of the H. Ghost , that she felt no pain during all her torments . Such as were strangled in prisons , were afterwards thrown to dogs , and had keepers both day and night set to watch them , lest their bones and members should be buried . In the mean time the Gentiles extolled their Idols , mocking and flouting the Christians , saying , Where is your God that you so much boast of ? and what helpeth this your religion for which you give your lives ? The bodies of the Martyrs were thus made a gazing-stock for six days in the open streets , and then were burned , and their Ashes thrown into the River . Also in this persecution Justin Martyr , through the malice of Crescens the Philosopher , suffered Martyrdom . Also one Alcibiades a man of a strict life , eating only bread and water , was cast into the prison where Attalus , and other Christians lay ; and Alcibiades continued the same strict diet in prison : but it was from God revealed to Attalus , that he did not well in refusing the other good Creatures of God , and that it was scandalous to his brethren : whereupon he reformed , and ate of all things boldly with thanksgiving . About this time Clandius Apolinaris , Bishop of Hieropolis , and Melito Bishop of Sardis , eloquent and learned men , delivered to the Emperour excellent Apologies written by them in defence of the Christian Religion , whereby they prevailed with him somewhat to stay the rage of his Persecution : which also was furthered upon this occasion : Marcus Aurelius , and Marcus Antonius the Emperors , going to War against the Quades , Vandals , Sarmates and Germans ; their Army , by the multitude of their enemies , was coopt up in some strait , dry and hot places , where the souldiers having been destitute of water for five days together , were all like to perish . Hereupon a Legion of Christian souldiers being in the Army , with-drew apart from the rest , and falling prostrate upon the earth , by ardent prayer , obtained of God a double relief : for the Lord sent the Romans such showers , as satisfied their necessities , and flashed such lightnings against their enemies , that thereby they were discomfited and put to flight . This Miracle so pleased the Emperor , that ever after he used the Christians gentler , writing also to divers Rulers , commanding them to give thanks to the Christians , as for their victory , so for the preservation of himself , and his Army . His letters was to this purpose , That whereas himself and Army , were invironed with nine hundred seventy five thousand fighting men , and were like to perish for want of water , the Christians praying to a God , that he knew not , obtained relief for him , and by hail and lightning , Destruction to his enemies ; whereby he perceived their God to be a mighty God. Hereupon he decreed that none should be punished for the Christian Profession , being guilty of no other crime , and that the Accusers of the Christians should be burned alive : Which degree he commanded to be recorded in the Senate-house , proclaimed publickly in the Court of Trajan , and sent diligently into all his Provinces , that all might take notice of the same . Yet not long after , Apollonius a noble Senator of Rome , was accused by his own servant before the Judge , for being a Christian ; The Accuser , according to the the Decree , had his legs broken , and was put to death . But Apollonius having rendred an accocnt of his faith before the Senate , was condemned to be beheaded , notwithstanding the Decree , because there was an old Law , that any that was arraigned for professing Christ , without a recantation , could not be released . Commodus the Emperor upon his birth-day , calling the people of Rome together , in a great royalty , clothed in his Lions skin , sacrificed to Hercules causing it to be proclaimed , that Hercules was the Patron of the City : whereupon Vincentius , Eusebius , Peregrinus and Pontentianus , learned men , and Pastors of the Congregations , being stirred up with zeal , went about from place to place , converting the Gentiles to the faith of Christ , and hearing of the madness of the Emperor and people , they reproved that Idolatrous blindness , exhorting them to believe in the true and living God , and that forsaking the worshipping of devils , they should honour God alone . The Emperor hearing thereof , caused them to be apprehended , and required them to sacrifice to Hercules , which they refusing to do , he caused them to be grievously tormented , and at last to be pressed to death with weights of lead . Julius a Roman Senator , having been converted by the preaching of these men , afterwards sent for Ruffinus a Minister , by whom himself and all his family were baptized , and burning with holy zeal , he made an open profession of the faith of Christ , praying that he might not only believe , but that he might have the honour to suffer for his Name . The Emperor hearing that he was become a Christian , sent for him , to whom he said , O Julius , What madness possesseth thee thus to forsake the Religion of thy Fore-fathers , to embrace a new and fond kind of Religion of the Christians ? Hereupon Julius made before him a free and open profession of his faith , affirming that the Roman gods were false gods , and that they that worshipped them , should be punished with everlasting damnation . The Emperor hearing that he despised his gods , was much enraged , and committed him to Vitellius , a cruel and fierce man , to compell him , either to sacrifice to Hercules , or to slay him : But Julius nothing discouraged , and perswading Vitellius to acknowledge , and serve the true God , was at his command with Cudgels beaten to death . CHAP. XI . The Fifth Primitive Persecution which began An. Christi , 205. COmmodus being dead , Pertinax succeeded in the Empire , under whom the Church enjoyed peace , and flourished exceedingly , so that many of the Nobles of Rome embraced the true faith , together with their whole housholds . Pertinax being dead , Severus succeeded , and in the first ten years of his reign he was very mild and gentle to the Christians : But afterwards , through sinister suggestions , and malicious accusations ; he was so incensed , that by his proclamations he commanded that no Christians should any more be suffered to live . Hereby great pe●secution was stirred up on every side , and an infinite number of Martyrs were slain . The crimes objected against the Christians were sedition , rebellion against the Emperor , Sacriledge , Murthering of Infants , incestuous pollutions , eating raw flesh , worshipping the head of an Asse , &c. but especially that they would not worship their Idols . The Places where this persecution most raged , were Africa , Capadocia , Alexandria and Carthage . The number of them that suffered , was innumerable , amongst whom was Leonides the father of Origen ; with whom Origen his son , being but seventeen years old , would have suffered , ( such a fervent desire he had of Martyrdom ) had not his mother privily in the night conveyed away his shirt and cloths , whereupon , more for shame to be seen , then for fear to die , he was constrained to remain at home . Origen was afterwards a Professor of Divinity at Alexandria , and out of his school , one Plutarch suffered Martyrdom , as also Serenus his brother , who was burned , and another Serenus who was beheaded . Potamiena also , who was tormented with boiling pitch poured upon her , and afterwards with her mother Marcella , and Rhais burned in the fire . This Potamiena being a beautifull Virgin , was committed to Captain Basilides to see execution done upon her , and as he led her to the place of Execution , he repressed the rage of the multitude , who followed her with many railings and revilings , whereupon , to requite his kindness , she prayed to the Lord for his Conversion to the true faith , and so with admirable patience she suffered Martyrdom . Shortly after Basilides being required to give an oath in the behalf of his fellow-souldiers , he denied the same , plainly affirming that he vvas a Christian , and therefore he could not swear by the Idols , &c. They vvhich heard him , thought that he jested at first , but when he had constantly affirmed it , they had him before the Judge , vvho committed him to vvard : the Christians vvondring at it , vvent to him , and enquiring the cause of his Conversion , he told them that Potamiena had prayed for him , and so he savv a Crovvn put upon his head , adding that it should not be long before he received it , and accordingly the next day he was beheaded . As many suffered death in this persecution , so others there were , who through Gods providence , suffered great torments ; and yet escaped vvith life , of whom there vvas one Alexander , vvho for his constant confession , and torments suffered , vvas afterwards made Bishop of Jerusalem . Also Narcissus , against vvhom three vvicked persons conspired to accuse him , binding their accusations vvith oaths and curses , one vvishing to be destroyed vvith fire , if it vvere not true ; another to be consumed vvith a grievous disease ; the other to lose both his eyes ; Narcissus being unable to vvith-stand so vvicked an accusation , retired himself into a desert : In the mean time Gods vengeance follovved these perjured Wretches : for the first , by a small spark of fire , vvas himself vvith all his family , and goods burned : the second vvas taken vvith a grievous sickness vvhich tormented him from the top to the toe , whereof he died : the third , being vvarned by these Judgements , confessed his fault , but by reason of his abundant sorrovv and vveeping , he lost both his eyes : Narcissus being hereby cleared from their false accusation , returned home , and vvas received into his Congregation again . Also one Andoclus vvas sent by Polycarp into France , vvho because he spread there the Doctrine of Christ , vvas apprehended by the command of Severus , and first beaten vvith staves and bats , and aftervvards beheaded . Asclepiades also , aftervvards Bishop of Antioch , suffered much in this Persecution . Then did Irenaeus , and many others vvith him suffer Martyrdom ; and shortly after Tertullian also . Perpetua and Felicitas , tvvo godly vvomen , vvith Revocatus their brother , and Satyrus , vvere throvvn to the vvild beasts , and devoured by them . Saturninus vvas beheaded : Secundulus cast into prison , where he died : all these suffered Martyrdom at Carthage . Also Zepherinus , and after him Urbanus , both Bishops of Rome , vvere martyred in this Persecution : This Urbanus by preaching and holiness of life , converted many heathens unto Christ ; amongst vvhom vvere Tiburtius and Valerianus , tvvo noble men of Rome , vvho both suffered Martyrdom : Also Cecilia a Virgin , vvho vvas espoused to Valerian ▪ vvas apprehended & carried to the Idols to offer sacrifice , vvhich she refusing to do , should have been carried to the Judge to receive the sentence of condemnation ; but the Serjeants and Officers beholding her excellent beauty and prudent behaviour , began vvith many persvvasions to solicit her to favour her self , &c. but she so replied vvith wisedom and godly exhortations , that by the grace of Almighty God , their hearts began to relent , and at length to yield to that Religion which before they persecuted ; which she perceiving , desired leave to go home ; and sending for Urbanus the Bishop to her house , he so grounded and established them in the faith of Christ , that about four hundred persons believed , and were baptized ; amongst whom was Gordianus a noble man. Afterwards this blessed Martyr was brought before the Judge , by whom she was condemned ; then she was enclosed in an hot bath for twenty four hours , yet remaining alive , she was there beheaded . At Preneste in Italy was one Agapetus of fifteen years old apprehended , and because he refused to sacrifice to Idols , he was first scourged with whips , then hanged up by the feet , and had scalding water poured on him , then he was cast to the wild beasts ; but because they would not hurt him , he was lastly beheaded . Antiochus that executed these torments on him , suddenly fell down from his judicial seat , crying out that all his bowels burned within him , and so he died miserably . Calepodius , a Minister of Christ in Rome , was first dragged thorow the streets , and after cast into Tyber . Pamachius , a Senator of Rome , with his wife and Children , and other men and women , to the number of forty two , vvere all beheaded in one day , together with another noble man , all whose heads vvere hung up over the gates of the City ▪ to deter others from the profession of Christianity . Also Martina , a Christian Virgin , having suffered many other bitter torments , vvas at last slain vvith the sword . CHAP. XII . The sixth Primitive Persecution , which began Anno Christi , 237. THe Emperor Maximinus raised the sixth persecution against the Christians , especially against the Teachers and Leaders of the Church , thinking that if these Captains were removed out of the way , he should the easilier prevail against the rest . In the time of this Persecution , Origen vvrote his book De Martyrio , vvhich being lost , the names of most that suffered Martyrdom in those times , are buried in oblivion , yet were they very many : Amongst whom Urbanus Bishop of Rome , and Philippus , one of his Ministers were banished into Sardinia , where they both died . About this time one Natalius that had formerly suffered great persecution for the cause of Christ , was seduced by Asclepiodotus and Theodorus , two Sectaries , to be the Bishop of their Sect , promising to pay him a hundred and fifty crowns of silver every moneth , and so he joined himself to them ; but the Lord in mercy not intending to lose him that had suffered so much for his sake , admonished him by a vision to adjoin himself to the true Church again , which the good man for the present , blinded with lucre and honour , did not regard as he ought to have done : The night after he was scourged by Angels , whereupon in the morning , purting on Sack-cloth , with much weeping and lamentation , he went to the Christian Congregation , praying them for the tender mercies of Christ , that he might be received into their Communion again ; which request was accordingly granted unto him . Hippolitus was drawn thorow the fields with wild horses till he died ; Many others were martyred and buried by sixty in a pit . CHAP. XIII . The seventh Primitive Persecution , which began Anno Christi , 250. DEcius the Emperor raised this seventh terrible persecution against the Christians , which was first occasioned by reason of the treasures of the Emperor , which were committed to Fabian the Bishop of Rome , who thereupon , by the command of Decius , was put to death , and moreover his Proclamations were sent into all quarters , that all which professed the name of Christ , should be slain . In the time of this Persecution Origen suffered many and great torments for the cause of Christ , by Rackings , Dungeons , &c. Nicephorus , who writeth of this persecution under Decius , declareth the horribleness of it to be so great , and that so many Martyrs suffered , That , saith , he , it is as easie to number the sands of the sea , as to set down the names of all those whom this persecution did devour . Alexander , Bishop of Jerusalem , who was very aged , having governed the Church forty years , was from thence carried to Caesarea , where after a bold and constant confession of his faith , made before the Judge , he was cast into prison , and there died . Babilas Bishop of Antioch also died in prison , and forty Virgins were martyred there about that time . And one Peter in the Country of Phrygia , being apprehended by the Proconsul , suffered most bitter torments for the name of Christ , the like did divers others in Troada . From Babylon divers Christians were led away by Decius into Spain , and there exceuted ; the like sufferings had many in Caesarea , Dionysius Alexandrinus , writing of the Martyrs that suffered in Alexandria , saith thus , This Persecution began about a year before the Emperors Proclamation came forth , by reason of a wicked South-sayer , who coming to the City , stirred up the multitude of heathens against the Christians , perswading them to uphold their Idolatrous services ; wherewith the people being inflamed , obtained full power to prosecute their wicked purposes , conceiving all Religion to consist in the destruction of the Christians . And first of all they fell upon a Minister , called Metra , whom they would have enforced to blaspheme Christ ; which when he refused , they laid upon him with staves and clubs , and with sharp Reeds they pricked his face and eyes ; and then , bringing him to the Suburbs , they stoned him to death . Then they took an holy woman , called Quinta , and bringing her to the Idol-Temple , would compell her to worship there ; which she constantly refusing , they bound her feet , and drew her thorow all the streets upon the hard-stones , whipt her with Whips , dashed her against Mil-stones , and lastly stoned her to death . Then the enraged multitude breaking into the Christians houses , plundred them of all they had ; the rest of the lumber they carried into the market-place , and burned it : The Saints in the mean time taking patiently and joyfully the spoiling of their goods , knowing that they had a more enduring substance in heaven . Then they took an ancient Virgin , called Apollinia , whom they brought forth ▪ and dashing all the teeth out of her head , they made a great fire , threatning to cast her into it , unless she would blaspheme and deny Christ ; whereupon she , after a little pause , leaped into the fire , and so was burned . Then they took Serapion out of his house , whom they assailed with all kind of torments , broke almost all the joynts of his body : and lastly throwing him down from an high loft , killed him . The poor Christians could no where shelter themselves , nor rest day nor night , the multitude crying out , that unless they would blaspheme Christ , they should all be burned . But , through Gods Mercy , the miserable wretches at last fell out amongst themselves , turning their cruelty , formerly exercised against the Christians , upon their own heads , whereby the Church had a little breathing time . Shortly after came forth the cruel Edict of the Emperor , which so terrified the Christians , that some , especially the rich , partly through fear , and partly by the perswasion of their Neighbours , came to those impure and idolatrous sacrifices : Others came boldly to the Altars , declaring publickly , that they were not of that Religion : Of the rest some ran away , others were taken , enduring bands and torments constantly : Others again , after long imprisonment , and sundry torments , renounced their faith , whilst others more strong in the faith , valiantly endured Martyrdom : Amongst whom was Julianus , a man diseased with the gout , and not able to go , and Cronion , who were laid upon Camels , and there scourged , and at last thrown into the fire , where , with much constancy , they were consumed . As Julianus went to Martyrdom , a certain souldier took his part against those which railed upon him ; Whereupon the people crying out against him , he was apprehended , and being constant in his profession , was presently beheaded . Also Macar a Christian Lybian was burned alive . Epimachus and Alexander , having been long imprisoned , after innumerable pains and torments , with rasors and scourges , were vvith four women , consumed with fire : Ammonarion a Virgin , Mercuria an aged Matron , and Dionysia , a mother of many Children , whom yet she loved not above the Lord , these , vvhen they could not be overcome by any torments inflicted on them by the cruel Judge , but rather were unsensible of them all , vvere at last slain vvith the svvord . Also three Egyptians , and a youth of fifteen years old , vvere brought before the Judge , who first began vvith the Child , by fair words , seeking to entice him , then by torments to constrain him , which not prevailing , when he had tormented the other also he condemned them all to the fire ; But the Judge wondring at the wise answers , and grave constancy of the child , dismissed him . Nemesion also an Egyptian , vvas first accused to be a companion of thieves , but being purged from that , he vvas accused of Christianity , tormented and scourged extreamly , and then amongst other thieves , burnt to death . A certain Christian being examined before the Judge , and through fear being ready to shrink back , there were by , certain souldiers of the degree of Knights , and an aged man named Theophilus , who were ready to burst for grief , making signs to him , by their hands and gestures , to be constant ; vvhich being observed by the By-standers , they vvere ready to lay hold of them , but they of their own accord , pressing up to the Judge , professed themselves to be Christians , which much imboldened the weak Christian that vvas before the tribunal , and terrified the Judge . This being done they departed away , rejoycing for the testimony that they had given of their faith . In other Cities many Christians were torn in pieces by the heathen . Ischirion , a servant to a noble man , vvas commanded by his Master to sacrifice to the Idols , vvhich vvhen he refused , and vvould by no means be perswaded to , his Master took a pike , and ran him thorovv . Multitudes of Christians vvandring in deserts and mountains , vvere devoured by hunger , thirst , cold , sickness , thieves and vvild beasts , amongst vvhom vvas Cheremon , Bishop of the City of Nilus , and his vvife , vvho flying into the mountains of Arabia , vvere never heard of more . Dionysius also saith of himself , I speak the truth before God , and lie not , I having no regard of my own life , and not without the motion of Gods Spirit , did flie , and avoid the danger of this persecutian : Yea , and before that , when one was sent from the Governor te seek me , I remained three days at home to tarry for him ; The messenger in the mean time narrowly sought for me by all ways , fields , floods and corners , where he thought I might hide my self , God striking him with such blindness , that he could not find my house . After these three days , the Lord God willing and commanding me to flie , and marvellously opening to me the way , I with my Children , and many other brethren , vvent out together , and so escaped . Also Agatha , a godly Virgin of Sicilie , suffered divers and bitter torments of imprisonment , with beatings , famine , racking , as also rolling naked upon sharp shels , and hot coals , and having her breasts cut off her body . Also forty other Virgins , by sundry kinds of torments , were put to death about the same time . Decius erecting a Temple at Ephesus , compelled all in the City to offer Sacrifice to Idols , but there were seven Christian souldiers of his own Retinue , who refused , neither could the Emperor , by perswasions or threats , induce them to it , yet he gave them respite till his return from the Wars ; in the mean time they hid themselves in a cave in the mountain Celius . At the Emperors Return he made great inquisition for them , and at last hearing where they were , he caused the mouth of the cave so to be closed up , that they could not get out , and so they were famished there . There was also one Nicetas , a Christian souldier , whom when the Praetor could not by any torments remove from his stedfastness , he took another course with him , for he brought him into a most fragrant garden , flowing with all manner of pleasures and delights , where he laid him upon a bed of down , softly enwrapped in a net of silk , among the Lillies and Roses , the delicious murmure of the streams , and the sweet whistling of the leaves moved with a gentle wind , and so departed : presently in comes a beautifull strumpet , and useth all the abominable tricks of her impure Art , and whorish villanies , to draw him to commit wickedness with her ; whereupon the young man fearing that he should now be conquered by folly , who was Conqueror over fury , bites off a piece of his tongue with his own teeth , and spits it into the face of the whore , and so prevented the hurt of sin by the smart of his wound . At Antioch , Theodora , a godly Virgin , refusing to sacrifice to the Idols , was condemned by the Judge to the Stews , which sentence being executed , there were many wanton young men ready at the door to press into the house where she was , but one of the brethren , called Didymus , putting on a souldiers habit , would have the first admittance , and coming in , he perswaded her to change garments with him , and so she , in the souldiers habit , escaped away , and Didymus was left to the rage , and wondring of the people , when he was found a man : hereupon he was presented to the President , to whom he presently confessed the whole matter , professing himself to be a Christian , and so was condemned ; which Theodora hearing of , thinking to excuse him , she came , and presented her self to the Judge , as the guilty party , desiring that she might be condemned , and the other excused : but the cruell Judge , neither considering the vertue of the persons , nor the innocency of the cause , most inhumanely condemned them both , first to be beheaded , and then burnt , which was accordingly executed . Agathon , a man at arms in Alexandria , rebuking some lewd persons who scornfully used the dead bodies of the Christians , was accused to the Judge , and lost his head . In Troada , two Christians being delivered by the Proconsul to the people , were first scourged , then drawn out of the City , and there troden to death . Two Ministers with a Deacon were martyred in Rome , and two noble men were brought and accused to Decius for burying the dead bodies of the Christians , and being by him commanded to sacrifice to the Idols , and they refusing , he caused them to be cast to the wild beasts , but when they would not touch them , they were beheaded with the sword . Also Secundianus was accused to be a Christian , which he affirming , was commanded to prison ; by the way two Christians cryed to the souldiers , asking them , whether they carried the innocent man , whereupon being apprehended and examined , they confessed themselves to be Christians , and were condemned ; first they were beaten with cudgels , then hung up , and tormented with the gibbet , having fire set to their sides , & lastly were beheaded : But some of their tormentors were taken with evil spirits ; others of them fell down suddenly , and died . But the number of Martyrs of all ranks that suffered in this persecution was so great , that it is impossible to set them down all ; Bishops , Ministers , Deacons , &c. young , old , men , women , &c. Yet amongst this great number , some there were that fell away , as Serapion an old man , that for a long time had lived a sincere and godly life , who afterwards repenting of his Apostacy , desired to be re-admitted into the Church , but that was not granted : Shortly after he fell sick , and in it having remained dumb , and bereaved of his senses for twenty four hours , the day after , he began a little to recover , and calling his Nephew to him , he said , How long , how long do you detain me here ? make haste that I may be absolved : Call me hither some of the Ministers , &c. and so being absolved , he presently after died . In Troada , Nicomachus being grievously tormented , cryed out , I am no Christian ; and so being let down from the Engine , he had no sooner sacrificed to the Idols , but being possessed by the devil , he was thrown on the ground , where he bit off his own tongue , and immediately after died ; Many others which shewed the like cowardise , were taken and tormented with wicked spirits : One was struck dumb : A maid taken with a wicked spirit , tore out her own tongue , and died with grievous torments in her belly , and inward parts : But though some did thus fall away , yet others there were , whom neither fear , nor pain could remove from their stedfastness , but they continued glorious Martyrs to the end . Cyprian relates a story of one of his fellow-Ministers , who in the midst of his torments began to faint , being greatly afraid of death , and desired to be released : at which time there appeared to him a young man of admirable beauty , and so bright , that mans mortal eye could scarce endure to behold him , who angerly said to him , Pati timetis , exire non vultis , quid faciam vobis ? To suffer you dare not , to go out you will not , what would you have me do unto you ? In this Persecution there sprung up the Novatian Schism , which made a great disturbance in the Church . This Novatus being a Minister under Cyprian in Carthage , by stirring up discord and factions , bred much trouble to the Church , seeking to withdraw certain of the brethren from the Bishop : And afterwards Novatus going to Rome , set up himself as a Bishop , against Cornelius , the then Bishop of Rome ; And to further his design , he by subtilty allured to him three or four holy men that had been Confessors ; Then he entised three weak Bishops that lived in Italy , to come to Rome , and there perswaded them by imposing hands upon him , to make him Bishop ; for which fact , two of them afterwards were suspended , and the third upon his repentance vvas re-admitted . Novatus being thus made a Bishop , grew proud , and sought by all means to with-draw the people from Cornelius to himself ; yea , he made many of them to swear that they would not leave him to go to Cornelius . But the holy Confessors before mentioned , vvhen they perceived the crafty subtilty of Novatus , left him , and much grieving for their sin , were reconciled to Cornelius again . Novatus held this opinion , that they which once renounced the faith , and for fear of torments had offered incense to the Idols , although they repented , yet could never be re-admitted into the Church of Christ again . To suppress this error , there was a Synod called at Rome of sixty Bishops , Anno 255. who condemned it . Cyprian also relates of Aurelius , a godly and valiant young man , who for his constancy in the cause of Christ , suffered great and many torments , and afterwards was banished . And of Mappalicus , who the day before he suffered , in the midst of his torments told the Proconsul ▪ Videbis cras agonem , to morrow you shall see the running for a Wager , and accordingly the next day being brought forth to his Martyrdom , he with no less constancy then patience , endured faithfull unto the death . But Decius the Author of this persecution , escaped not the revenging hand of God , for warring against the Goths , and being overcome by them , lest he should fall into their hands , he leaped vvith his horse into a whirlpit , where he was drowned , and his body was never found after . Yea , God avenged the blood of his Saints upon the whole Roman Empire , by sending a general plague of pestilence upon it , which continued ten years together ; and Dionysius saith , that in Alexandria , vvhere he vvas Bishop , there vvas scarce any house clear ; and though some Christians died in this plague , yet it fell most heavy upon the Gentiles . The Christians also in this plague shewed much brotherly love each to other , by visiting , comforting , and relieving one another . Whereas the Idolaters , being stricken with extream fear of the plague , none considered his Neighbour , but every man shifted for himself , and of those that were infected , some they cast out of doors half dead , to be devoured of dogs and wild beasts , some they let die in their houses without all succour ; others they suffered to lie unburied , and durst not come near them , notwithstanding vvhich , the pestilence followed them whithersoever they vvent , and miserably consumed them ; so that the most part of the Inhabitants were consumed by it in every Country , especially in those Provinces , where had been the greatest persecutions raised against the Christians . After the death of Decius , there succeeded Gallus and Volusianus in the Empire , Anno Christi 255. who continued this persecution against the Christians ; which fell most heavy upon the Pastors and Ministers of the Congregations : for about this time Cyprian , and many other Ministers were banished : others were put into the mettal Mines , to whom Cyprian wrote an Epistle consolatory , wherein he writes thus , Wounds and scars are an Ornament to a Christians brest , such as bring not shame , but honoureth them before the Lord ; and though in the Mynes there be no beds for their bodies to rest on , yet they have rest in Christ ; and though their weary bones lie on the cold ground , yet it 's no pain to lie with Christ. Their feet are fettered with chains , but he is bound of man , whom the Lord Christ doth loose ; he lies tied in the stocks , whose feet thereby are made swifter to run to heaven ; neither can any man tie a Christian so fast , but he runs so much the faster for his garland of life . They have no garments to save them from cold , but he that puts on Christ is sufficiently clothed . Doth bread fail to their hungry bodies ? Man lives not by bread alone , but by every Word that proceeds out of the mouth of God. Your deformity shall be turned to honour , your mourning to joy , your pain to pleasure , and felicity infinite . And if this grieve you , that you cannot serve God in your places as formerly , yet your daily sacrifice ceaseth not , which is a contrite and humble heart ; and though your travel be great , yet shall your reward be greater ; for God beholding them which confess his name , approveth their willing minds , in their strivings helpeth them , in their victory crowneth them , rewarding that in us which he hath performed , and crowning that which he hath in us perfected . Again he tells them that they are now in a joyfull journey , hasting apace to the mansions of the Martyrs , there to enjoy , after darkness , durable light , and comfort above all their sufferings , &c. About the same time also , Lucius Bishop of Rome was banished . After the death of Gallus and Volusianus , there succeeded Valerianus , who ceased the persecution , and carried himself exceeding friendly to the Christians ; so that his whole Court was replenished with holy Saints and servants of Christ , whereby his house seemed a Church of God. But the Devil envying the peace of the Church , by the means of an Egyptian Enchanter , ( who was hindred from doing his feats , by the presence of the Christians ) stirred up the Emperor against them , who grew to such impiety himself , that he sacrificed young infants to his Idols , quartered their bodies , divided the Entrails of young Children new born , &c. as hereafter follows . CHAP. XIV . The eighth Primitive Persecution which began An. Christi , 259. VAlerianus being seduced by the Egyptian Inchanter , as is before related , stirred up the eighth persecution against the Church of Christ ; concerning which Cyprian writeth thus ; We must confess that this great calamity which hath wasted for the most part all our Churches , and still dayly consumes us , ariseth chiefly from our own wickedness , while we walk not in the way of the Lord , nor observe his precepts as we ought , whilst we are full of lucre , pride , emulation , dissention , void of simplicity and faithfull dealing , renouncing the world in word , but not in deed , every man pleasing himself , and displeasing others ; and therefore we are thus worthily scourged : For what stripes do we not deserve , when the Confessors themselves do keep no Discipline ; &c. Concluding , Non venissent fratribus haec mala , si in unum fraternitas fuisset animata ; These evils had not happened to the brethren , if they had joyned together in brotherly unanimity . A little before this persecution began , God by a vision revealed it to Cyprian , saying to him , Be quiet and of good comfort , for peace will come ; albeit a little stay there is for a while , for that some remain yet to be proved and tried , &c. The crimes and accusations that were laid to the charge of the Christians , by the Persecutors , were , that they refused to worship Idols , and the Emperors ; and that they professed the name of Christ : Yet besides , all the calamities and evils that happened in the world , as wars , famine , pestilence , &c. were imputed only to the Christians : But Cyprian and Tertullian confuting those slanders , proved that the special cause of all those miseries which befell the Empire , proceeded from the cruel shedding of the innocent blood of the Christians . In this persecution , Cyprian was at last condemned to have his head cut off , who patiently and willingly submitted his neck to the stroak of the sword . Also about this time , Sixtus Bishop of Rome , with his six Deacons , were accused for being Christians , whereupon being brought to the place of Execution , they were all beheaded . Laurence also another of his Deacons , following Sixtus as he went to his Execution , complained that he might not suffer with him , but that he was secluded , as the son from the father : To whom the Bishop answered , that within three days he should follow him , bidding him in the mean time to go home , and if he had any treasures , to distribute them amongst the poor : The Judge hearing mention of treasures , supposing that Laurence had great store in his custody , commanded him to bring the same to him : Laurence craved three days respite , promising then to declare where the treasure might be had : In the mean time he caused a good number of poor Christians to be gathered together , and when the day of his answer was come , the persecutor strictly charged him to make good his promise ; then valiant Laurence stretching out his arms over the poor , said , These are the precious treasures of the Church , these are the treasure indeed in whom Christ hath his mansion , , &c. But oh ! what tongue is able to express the fury and madness of the Tyrants heart ! how he stamped , stared , ramped , and fared like one out of his wits : his eyes glowed like fire , his mouth foamed like a boar , like a hell-hound he grinded his teeth : then he cryed , kindle the fire , make no spare of wood : hath this Villain deluded the Emperor ? away with him , whip him with scourges , jerk him with rods , buffet him with fists , brain him with clubs : Jesteth the Traitor with the Emperor ? pinch him with fiery tongs , gird him with burning plates , bring out the strongest chains and fire-forks , and the grate of Iron , set it on the fire , bind the Rebell hand and foot , and when the grate is red hot , on with him , rost him , broil him , toss him , turn him upon pain of our high displeasure , do every man his Office , O ye tormentors . Immediately his command was obeyed , and after many cruel handlings , this meek lamb was laid , I will not say upon a bed of fiery iron , but on a soft down-bed ; so mightily God wrought for his servant , so miraculosly did he temper this Element of fire , that it was not a bed of consuming pain , but of nourishing rest unto Laurence . Not Laurence , but the Emperor seemed to be tormented , the one broiling in the flesh , the other burning in his heart : when this triumphant Martyr had been pressed down with fire-forks for a great space , in the mighty Spirit of God he spake to the Tyrant thus ; This side is now rosted enough , turn up ▪ O Tyrant great , Assay , whether rosted or raw thou think'st the better meat ? By the constant confession of this worthy and valiant Deacon , a Roman souldier was converted to the same faith , and desired to be baptized , whereupon he was called before the Judge , scourged , and afterwards beheaded . About the same time Dionysius Bishop of Alexandria , with his three Deacons , were brought before Emilianus , who told them of the clemency of the Emperor , and therefore required them to sacrifice to his gods , &c. to whom Dionysius answered , Divers men worship divers gods , but we , only that one God who is the Creator of all things , making our prayers to him uncessantly for the health of the Emperor , &c. Then said the President , Why can you not worship your own God and ours also ? Dionysius replied . We worship only one God , as we have said ; the President said , I see you are ingratefull persons , and regard not the Emperors clemency , therefore I banish you to Cephro in Lybia , and charge you that you convent no more your assemblies , nor be found out of that place at your peril , and though Dionysius was sick , yet would he not grant him one days respite before his departrue . In Cephro he had a great Congregation , as well of those that followed him in his banishment , as of others that resorted to him out of Egypt ; yea , though at first he was persecuted there , and stoned , yet afterwards a great number of the Inhabitants forsook their Idols , and were converted unto God by his Ministry ; and having accomplished his Ministry there , the Lord removed him to another place . For ( saith Dionysius ) Emilianus translated us from thence to a sharper place of Lybia , commanding us to meet all together at the City Mareota ; intending to separate us into several villages , or rather to take us by the way ; when we came thither , I was commanded to Colluthion , a place which I had never heard of ; yet was it some solace to me that the brethren told me it was near to the City Paretonium : for as my being at Cephro gat me the acquaintance of many brethren of Egypt , so I hoped that the vicinity of that place to the City , might procure me the concourse of certain loving brethren from it , as it came also to pass , &c. He writeth moreover that the number of those which suffered Martyrdom about that time was great , men , women , young men , maidens , old wives , souldiers , and men of all sorts and ages ; of whom some with scourgings , and fire , and some with the sword , obtained the victory , and gat the Crown . Neither ( saith he ) to this day doth the President cease cruelly murthering such as be brought before him , tearing some with torments , imprisoning others , and commanding that no man should come to them : yet God with the daily resort of the brethren doth comfort the afflicted . In Palestine , Priscus , Malchus , and Alexander , three godly men , seeing the valiant courage of the Christians so boldly to venture , constantly to stand , and patiently to suffer in this persecution , as grieved with themselves , began to accuse their own sluggishness and cowardise , to see others so zealovs and valiant , and themselves so cold and faint-hearted , in labouring for the Crown of Martyrdom : whereupon , agreeing amongst themselves , they came to Caesarea , and stepping to the Judge , they declared themselves to be Christians , and so they were sentenced , and given to the wild beasts . A certain woman also in the same place , formerly a Marcionist , being brought before the President , obtained the same Martyrdom . In Carthage three hundred Christians being brought before the President , were put to their choice , either to offer sacrifice , or to go into a lime-kiln : whereupon by mutual consent , they all chose the lime-kiln , in which , with the smoak of the lime , they were smothered . In another part of Africk , three godly Virgins had first vinegar and gall given them to drink , then were they scourged , then tormented upon the gibbet , and rubbed with lime , then were they scorched upon the fiery grid-iron , then cast to the wild beasts , which would not touch them , therefore lastly they were beheaded . In Italy a godly man was first tormented with the rack , then cast to the wild beasts , which not hurting him , he was burned in the fire . Fructuosus a Bishop in Spain , with his two Deacons , having witnessed a good confession , were all of them burned in the fire . But this cruel Emperor Valerian , who thus persecuted the Saints of God , shortly after felt the revenging hand of God : for in an expedition that he made against the Persians , he was taken prisoner by Sapores the King , who made a foot-stool of him , every time that he gat upon his horse ; and at last by the command of the King he was flaied alive , powdered with salt , and so ended his wretched life . Also Claudius , a President and Minister of his persecutions , was possessed by the Devil , and biting off his tongue in small pieces , he ended his wretched life . Also there were great & terrible Earth-quakes , and many commotions and Rebellions in sundry parts of the Empire , insomuch as Galienus , the son of Valerian , and his fellow Emperor , began to relent towards the Christians , and set forth some Edicts in their favour : notwithstanding which , some there were that suffered in sundry places ; amongst whom was one Marinus , a noble man , and valiant Captain in Caesarea , who stood for an honourable office which of right fell to him , but his Competitor to prevent him , accused him to the Judge to be a Christian. Hereupon the Judge examined him of his faith , and finding that indeed he was a Christian , he gave him three hours to advise and deliberate with himself ; then the Bishop of the place finding that he stood doubtfull in himself what to do , took him by the hand , and led him into the Church , and laid before him a sword and a New Testament , bidding him take his free choice , which of them he would have . Marinus immediately ran to the New Testament , and chose that , and so being animated by the Bishop , he presented himself boldly before the Judge , by whose sentence he was beheaded . About the same time there was in Caesarea , Asyrius , a noble Senator of Rome and a Christian , and whereas the Gentiles in that place used to offer sacrifice by a fountain side , which sacrifice by the working of the Devil , used suddenly to vanish out of their sight , to the great admiration of the deluded multitude ; Asyrius pitying their miserable ignorance , came amongst them , and lifting up his eyes to heaven , prayed to God in the name of Christ , that the people might no longer be thus seduced by the Devil , whereupon the sacrifice was seen to swin upon the fountain , and ever after that false miracle ceased . After the death of Galienus there succeeded Claudius , a quiet Emperor ; and after him Quintilianus his brother , both which reigning nineteen years , the Church enjoyed peace in their time . Here place the third Figure . CHAP. XV. The ninth Primitive Persecution which began An. Christi , 278. AFter the death of Quintillian , succeeded Aurelian in the Empire , who was by nature severe and rigorous , and a strict punisher of dissolute manners , so that it grew into a Proverb , That he was a good Physitian , saving that he gave too bitter Medicines . In the beginning of his reign , he was a moderate and discreet Prince , and no great disturber of the Christians , whom he neither molested in their Religion , nor in their Councels . But afterwards , through sinister suggestions of those which were about him , his nature being before inclinable to severity , he was altered to plain Tyranny , which he first shewed in the death of his own sisters son , and afterwards he raised the ninth persecution against the Church of Christ ; but when he was about to sign a Proclamation or Edict for that persecution , it pleased God that a thunderbolt fell so near him , that all men thought he had been slain , and the Emperor was so terrified thereby , that he gave over his Tyrannical purpose , so that he rather intended , then moved persecution . Having reigned about six years , he was slain . After whose death divers other Emperors succeeded , in whose time the Church had peace for about the space of forty four years . During which time it did mightily increase and flourish : Yea , the more the Christians had suffered , the more they were honoured ; Insomuch as some of the Emperors did singularly favour them , preferred and made them Governors of Provinces . Dorotheus , with his Wife , Children , and whole family , were accepted , and highly advanced in the Emperors Court. Yea , Gorgonius , and divers others , for their Doctrine and Learning , were with their Princes in great estimation . The Bishops were also in great favour with the Rulers and Presidents where they lived ; so that innumerable multitudes and Congregations assembled together in every City , and there were great concourses of such as daily flocked to the publick places of prayer . But through this great prosperity , the Christians , by reason of the corruption of their natures , and the temptations of Satan , began to degenerate , and to grow idle and delicate , striving and contending amongst themselves , upon every occasion , with railing words bespattering one another in a despitefull manner ; Bishops against Bishops , and people against people , moving hatred and sedition each against other : Besides , cursed hypocrisie and dissimulation increased more and more ; by reason whereof Gods Judgements brake forth against them , which began first to fall upon those Christians which were souldiers ; but that touched the other very little , neither did they seek to appease Gods wrath , nor to call for Mercy , but thinking that they should escape well enough , they heaped iniquities daily more and more , one upon another . The Pastors being inflamed with mutual contention each against other ; Then did the Lord raise up adversaries against his people , that rased their Churches to the ground , burnt the sacred Scriptures in the open Market places , made the Pastors of the Church to hide themselves , and some with great shame were taken Prisoners , and were mocked of their enemies , and put to open reproach . CHAP. XVI . The tenth Primitive Persecution , which began Anno Christi , 308. DIoclesian and Maximian having many wars , associated to themselves two Caesars , Galerius , who was sent into the East against the Persians ; and Constantius , who was sent into Britain , where he married Helena , the daughter of King Coel ; a Maiden excelling in beauty , and no less famous for her Studies and Learning , by whom he had Constantine the Great . These two Emperors having obtained many victories , were so puffed up with pride , that they ordained a solemn Triumph at Rome . After which , Dioclesian would needs be worshipped as God , saying , that he was brother to the Sun and Moon , and adoring his shoes with gold and precious stones , he commanded the people to kiss his feet . Then also did he raise a great and grievous Persecution against the Church of God : and the Feast of Easter drawing nigh , he commanded all the Churches of the Christians to be spoiled , and cast down , and the books of the holy Scriptures to be burnt , which was executed with all rigour and contempt that might be . Then he sent forth his Edicts for the displacing of all Christian Magistrates , and put all others out of their Offices , imprisoning such of the common people as would not abjure Christianity , and subscribe to the heathen Idolatries . Then were cruel Edicts sent abroad for the imprisoning of the Elders and Bishops , and constraining them by sundry kinds of torments to sacrifice to the Idols ; whereupon insued a great persecution against the Governors of the Church , amongst whom many of them manfully passed through exceeding bitter torments : Some were scourged all over their bodies with whips : some with racks and tearings of their flesh , were exceedingly cruciated : some one way , others another way were put to death . Some were violently drawn to the impure sacrifices , and as though they had sacrificed , when indeed they did not , were let go . Others neither coming to their Altars ; nor touching any piece of their sacrifice , yet were born in hand by those which stood by , that they had sacrificed ; and so being defamed by their adversaries , were let go . Others as dead men were carried out , and cast away , being but half dead . Some were cast down on the pavement , and trailed a great space by the legs , and the people made to believe that they had sacrificed ; Others with-stood them , stoutly affirming with a loud voice , that they had not sacrificed ; withal saying , that they were Christians , and glorying in the profession of that name . Some cryed that they neither had , nor ever would be partakers of that Idolatry , who were buffetted on the face and mouth by the souldiers , that they might hold their peace . But if the Saints seemed never so little to do what their enemies would have them , they were made much of ; yet none of these devices prevailed against the constant servants of Jesus Christ ; but of the weaker sort , through frailty , many fell at the first brunt . When these Edicts were first set up at Nicomedia , a Christian , a noble man born , moved with an holy zeal , ran , and took them down , and tare them in pieces , though the Emperors were present in the City ; for which he was put to a most bitter death , which with great constancy and patience , he endured to the last . These furious Tyrants , Dioclesian in the West , and Maximian in the East , raged exceedingly against the poor Saints of Christ. But Dioclesian proceeded more subtilly , first beginning with the souldiers in his Camp : to whom the Marshal of the field proposed that they should either offer sacrifice , or leave their places and offices , and lay down their arms ; whereunto the Christians resolutely answered , that they were not only ready to lay down their weapons , but to suffer death , if it was imposed upon them , rather then so to sin against God. In the beginning of this persecution , few were tormented , but afterwards the Emperor grew to greater cruelty . It cannot be expressed what number of Martyrs suffered ; what blood was shed through all Cities and Regions for the name of Christ. In Tyre certain Christians were given to the most cruel wild beasts , which would not hurt them ; and the Lions , Bears and Leopards , which were kept hungry for the purpose , would not touch them : Yet did they vehemently rage against those that brought the Christians into the stage , who though they stood , as they thought , without their reach , yet were they caught , and devoured by them . Afterwards these Martyrs were slain with the sword , and cast into the sea . Silvanus , Bishop of Gazenses , with thirty nine more , were slain in the Mettal-Mynes . Pamphilus of Caesarea , dyed a glorious Martyr . In Syria , all the chief Pastors were first cast into prison , together with the Bishops , Elders and Deacons : Tiranion was throwen into the sea . Zenobius a Physitian was slain with Brickbats . At Antioch two young Maidens were thrown into the sea . Also an aged Matron , and her two beautifull daughters , being sought after , and at last found , rather then they would be drawn to do sacrifice , threw themselves head-long into a river . Sylvanus Bishop of Emissa , with some others were thrown to the wild beasts . The Christians in Mesopotamia were tormented divers ways : some of them were hanged up by the feet , and with the smoak of a small fire strangled . So out-ragious was the Emperor in the beginning of this Persecution , that in Nicomedia he slew the chiefest Princes of his Court , whom a little before he prized as his own Children . Also one Peter was hoisted up naked , and so beaten , and torn with whips , that his bones might be seen ; then they poured upon him salt and Vinegar , and lastly rosted him with a soft fire . Dorotheus and Gorgonius , men of great Authority under the Emperor , after divers torments were strangled with an halter . Anthimus , Bishop of Nicomedia , with divers others , having made a good confession , were beheaded . Yea , Serena , the wife of Dioclesian the Emperor , was martyred for her Religion . Some others were bound hand and foot to a post , and so burnt . Also many Christians of all ages and sorts , being met together in a Church , to celebrate the memorial of Christs Nativity , Maximian the Emperor sent some to fire the Church , and burn them all ; But first they commanded a Cryer to proclaim , that whosoever would have life , should come out , and sacrifice to Jupiter , otherwise they should be all burnt ; then one stepping up boldly , in the name of all the rest , said , We are all Christians , and believe that Christ is our only God and King , and we will sacrifice to none but him ; hereupon the fire was kindled , and some thousands of men , women and children were burnt in that place . In Arabia many Martyrs were slain with Axes . In Phrygia , the Emperor sent his Edicts to a City , commanding them to sacrifice to the Idols : but the Major , and all the Citizens professed themselves to be Christians , whereupon the Emperor made his Army environ the City , and set it on fire , whereby all the inhabitants were burnt together in it . Eustratius an Armenian , and skilfull in the Greek tongue , highly honoured and advanced by the Emperor , who also had executed many Christians ; beholding the marvellous constancy of the Martyrs , privately learned the Christian Religion , burned exceedingly with a desire of Martyrdom , and not staying for Accusers , professed himself to be a Christian , openly execrating the vanity and madness of the heathens ; Being therefore apprehended , he was tied up , and bitterly beaten ; afterwards he was parched with fire put to his bowels , then basted with salt and vinegar , then scraped and bemangled with sharp cutting shels , that his whole body seemed to be but one wound , yet afterwards , through Gods goodness , it was restored again whole . And lastly was he burned . In Alexandria , Peter the Bishop , and his Deacons constantly suffered Martyrdom : as also many other Bishops in Egypt , together with many famous and excellent men , suffered about the same time . A whole legion of Christian souldiers , that lay at Thebes in Egypt , under their Christian Col ▪ Mauritius , because they refused to sacrifice to Idols , were first tithed over by the Emperours command , once , and again and afterwards , by the exhortation of Mauritius , they died all together constant Martyrs . The persecution raged not only in Asia and Africa , but also in Italy , France , Spain , &c. in all which countries an innumerable company of Christians were martyred by sundry kindes of death . In Trevers were so many Christians slain , that their bloud ran like small brooks , and discoloured great rivers ; yet this sufficed not the Tyrant , but he sent abroad his horsemen to command all those which had apprehended any Christians , immediately to put them to death . At Collen also , and in Rhetia many were martyred : yea , this persecution extended into our Britan , where all the Christians were put to death . Besides the kindes of death , the punishments were so great and horrible as no tongue is able to express : as whippings , scourgings , rackings , horrible scrapings , sword , fire , shipboats , whereinto many were put and sunk into the sea : Also hanging upon crosses , binding some to the bodies of trees with their heads hanging downward , hanging others by the middle upon gallowses till they died of hunger : throwing others alive to Lions , Bears , Leopards , wilde Buls , &c. Pricking others with bodkins and talons of beasts till they were almost dead . In Thebaide , they hanged up women naked by one of their feet , the rest of their body hanging downwards , with many other sorts of punishments most cruell to be thought of : Some were bound to the boughs of trees , and had their members torn asunder , others were mangled with axes , some choaked with smoak over a slow fire , some had their hands , ears , and feet cut off , others were scorched and broiled upon coals , yet not to death , but had the torment renued every day . In Pontus the Martyrs had other horible torments inflicted on them , Some had their fingers-ends under the nails thrust in with bodkins : Some were sprinkled all over with boiling lead , having their necessary members cut from them , others suffred most filthy and intolerable torments in their bowels , and privy members : what the outrage of this persecution was in Alexandria , Phileas a Bishop thus writeth , Because ( saith he ) every man might torment the holy Martyrs as he listed , some beat them with cudgels , some with rods , some with whips , some with thonges , some with cords , some having there hands bound behind them were lifted upon timber-logs , and with certaine instruments had their members and joints stretched out , where their bodies hanging , were subjected to the will of the tormentors , who were commanded to afflict them with all manner of torments : on their sides , bellies , thighs , legges , they scratched them with the claws of wilde beasts : some were hanged but by on hand one the engine , that they might feel the more grievous pulling out of the rest of their members : Some were bound to pillars , having no stay under their feet , that w●th the weight of their bodies being drawn out , they might feel the greater torment : and these torments endured all day long ; the Judge commanding that they should not be let down , till either by the extremity of torment , or by the cold , they were near death ; and then they were let down , and haled upon the ground . They devised also another greater torment , for when the Christians were lamentably beaten , they had a new kinde of rack , wherein they lying upright , were stretched by both the feet above the fourth hole , with sharp shels strawed under them . Others were cast down upon the pavement , where they had so many torments inflicted upon them , that their sufferings cannot be imagined what they were : In the midst of which torments some died , their enemies being confounded with their singular patience . Some half dead were thrust into prisons , where , with their wounds and pain they ended their lives : Others being cured of their wounds , were again put to their choice ; whether they would sacrifice to the Idols , and have their liberty , or have the sentence of death pass upon them , who did willingly chuse death for Christs sake , rather then to sin against him . In Nicomedia , a Christian pulling down , and tearing the Emperors Edict , was stript and beaten till the bones appeared , and then washed in salt and vinegar , under which torments he died . Yet notwithstanding the horribleness of these tortures , the Christian Martyrs were so farre from being dismaied , that they were confirmed and strengthned thereby , merrily and joyfully undergoing whatsoever was inflicted upon them . Eusebius saith , that himself saw the cruel Persecution in Thebade , where the swords of the Persecutors were blunted with the great slaughter of the Christians , and they sat down with weariness to rest them , whilest others took their places . Yet still the Christians shewed their willingness , and with courage , joy and smiling , received their sent●nce of death from the Judge , and to the last gasp , sang Psalms and Hymns of praise to God. In Alexandria the holy Martyrs led with the love of better rewards , did not only bear the menaces of the cruel souldiers , wherewith they threatned them , but also whatsoever torments they could devise for their destruction : Yea saith Sulpitius ; then the Christians with more greedy desire pressed and sought for Maryrdom , then now they do for Bishopricks . Yet some through infirmity in this Persecution fell back , for which they were excommunicated by the Church . Damasus and others witness , that there were slain in thirty daies , seventeen thousand persons , besides a great number that were condemned to the Metall-mines and quarries , with the like cruelty . In Alexandria were slain with axes three hundred : At Collen three hundred . Mauritius with his Christian legion , six thousand six hundred sixty six , whose story , deserving perpetually to be remembred , is this : Maximian sent for his Mauritius with his legion of Thebane souldiers , under a pretence of imploying them against his enemies : When they came to Rome , Marcellus , the Blessed bishop , laboured to confirm them in the truth , to whom they promised perseverance in the faith unto the death . Then they followed they Imperial army into France , and when they were cowe thither , Maximian offered sacrifice to the devils , and called all his souldiers to the same , strictly charging them to fight against his enemies , and against the Christians which were enemies to his gods . These Christian Thebans resolved rather to die ▪ then to sacrifice , or to bear arms against the Christians , wherewith the Tyrant being enraged , commanded every tenth man of the legion to be put to the sword , hereupon they strove who should submit their necks to the stroke . Mauritius encouraged them greatly hereunto , and being called before the Emperour , he said ; Wee , O Emperour , your souldiers , and yet the servants of God , owe thee service of war , but to him innocency ; of thee we receive wages , but of him life ; therefore we cannot obey thee to deny God our Lord and yours also , will ye nil ye : We are ready to obey you , if you enforce us not to disobey him : Otherwise we will rather obey him then you : We offer here our hands against any other enemies , but to defile our hands with the bloud of innocents , we may not : These hands of ours have ●kil to fight against wicked enemies , but not to murther godly friends , &c. We have engaged our faith to God , we cannot be true to you , if we break covenant with him , &c. We see our brethren and fellows in arms , cruelly put to the sword , which we rejoyce in , that they have been counted worthy to suffer for Christs sake , &c. Behold here we cast down our weapons , and had rather to be killed , then to kill , and to die guiltlesse then to live guilty : We are ready to suffer what more you shall appoint , yea b●th fire , sword , or any other torments . We confesse our selves , to be Christians , wee cannot persecute Christians , nor sacrifice to your devillish Idols . The Emperour being highly incensed with this answer commanded the second time the tenth man to be slain , which being accomplished , when the Christian souldiers would not yet condescend to his minde , he set upon them with his whole host , both of foot and horse , charging them to kill them all ; the Christians made no resistance , but throwing down their arms , offered their naked necks to the persecutors , and so were all slain . At that time , one Victor , an old souldier , that for his age was dismissed , coming to the Army , as they were banquetting and making merry with the spoils of the Martyrs , was bidden to sit down with them , but he asked them what was the cause of there mirth , and understanding the trut● , he detested them , and refused to eat with them ; and being thereupon demanded whether he were a Christian ? he answered that he was and ever would be . Then they rushed upon him ; and made him partaker , of the lik Martyrdom and honour . When Dioclesian and Maximian , notwithstanding all the slaughter which they made , saw the number of Christians rather increased then diminished , so that they were out of all hope of utter rooting them out , and having now even their fill of blood , they ceased at last of their own accord from putting any more Christians to death : Yet of a great multitude , they thrust out their right eies , and maimed their right legs at the ham , with a searing iron , condemning them to the Metal-mynes , not so much for their labour , as desirous to afflict them thereby : and so having raigned together about one and twenty years , Dioclesian divested himself of the imperial Dignity , and lived a private life , and the like did Maximian also , resigning the Empire to Galerius Maximinus , and Constantius . Maximinus was of a cruel Nature , a great Enchanter , vicious in his life , and a great enemy to the Christians , and therefore continued the Persecution of them , yet at length was revoked from his cruelty by the just Judgement of God upon him ; For he was suddenly taken with an horrible and filthy disease , which first began outwardly in his flesh : and then proceeded more inwardly : his privy members putrified with a botchy corrupt boil , and a fistula consuming , and eating up his Entrails , whence swarmed forth an innumerable company of lice , with such a pestiferous stink , that no man could abide him ; he being also very gross , his fat putrified , and stank intollerably ; and because his Physitians could not abide the stink , he commanded them to be slain : others of them , because they could not cure his incurable disease , he put them to cruel deaths . At last being told that his disease came from God , he began to bethink himself of all the cruelty which he had shewed to the Saints , confessed his offences to God , and gave command that the Persecution against the Christians should cease ; requiring his Officers likewise to re-edifie their Temples , and requesting them to pray to their God for him . This Edict much comforted and refreshed the Christians , who thereupon gathered together in every City , called their Synods and Councels ; yea , the Infidels themselves extolled and magnified the true God of the Christians . But this Tyrant Maximinus scarce suffered this peace to continue six moneths together , but again he forbad the Christians to meet , and privately stirred up the Athenians to petition him that none of them might be suffered to live in their City : Also a Conjurer in Athens made an Image of Jupiter , which uttered these words , Jupiter commandeth the Christians to be banished out of this City and Suburbs , because they are enemies to him . Also certain harlots were suborned to say , that they formerly were Christians , and privy to the wicked and lascivious acts which they exercised amongst themselves , upon Sabbath daies , &c. And thereupon the Emperor commanded that they should put them to death by all means possible . Then did the Persecution grow as great as ever it was , and the Governors of every Province fell upon the Christians ▪ banishing some , and putting others to death . Silvanus Bishop of Emissa , a very old man , and three others with him , were condemned to death . So was Lucianus , an Elder at Antioch . At Alexandria , Peter the Bishop was beheaded . Quirinus Bishop of Scescanus had an hand-mill tied about his neck , and was thrown head-long into a river : where yet he floted a great while , exhorting the lookers on not to be dismaid with his punishment , and so with much ado , was at last drowned . At Rome , many Bishops , Ministers and Elders were put to death . In sundry other places very many others suffered martyrdom with fire , wild beasts , drowning in the sea , &c. Some were crucified , some were slain with the sword ; some endured the cutting and burning of their members ; some had their eyes thrust out ; some were starved in prisons , and whatsoever other cruelty the Magistrates could devise ; All which the people of God endured , rather then they would offer sacrifice to the Idols . The like miseries did the women also endure , for being inticed to the filthy use of their bodies , some rather chose banishment , and others to prevent it , killed themselves . Neither could Christians live safely in the wilderness , but even from thence they were drawn to torments and death . And whereas the Tyrant in his Edict had boasted of the plenty and prosperity of all things in the time of his persecuting of the Saints , God to confute him , presently sent great drought , famine and pestilence , besides the wars with the Armenians ; by which calamities , the people were miserably wasted ; corn was sold at an unreasonable rate , so that exceeding great multitudes died of hunger in the Cities , but far more in the villages ; most part of the husband-men dying of famine and the pestilence . Divers brought out their best treasure , and gave it for any kind of sustenance , though never so little . Others having sold their possessions for food , fell into extream misery : Some did eat grass , others fed upon unwholsom herbs , whereby they hurt and poisoned their bodies : Many women were driven to leave the Cities , and beg up and down through the countrey : some through faintness fell down in the streets , and holding up their hands , cryed miserably for some scraps or fragments of bread , being ready to give up the Ghost ; and being able to say no more , they cryed , Hungry , hungry . Some of the richer sort being tired with serving such multitudes of beggers , began to grow hard-hearted , fearing lest themselves should fall into the like misery : By reason whereof the Market-places , streets , and lanes , lay full of dead corpses , and naked bodies were cast out unburied , many of which were devoured by dogs , whereupon they which lived , fell to killing of the dogs , lest running mad , they should fall upon them , and kill them . The pestilence also scattering through all houses , killed very many , especially those of the richer sort , which escaped the famine , whereby innumerable Magistrates , Princes and Presidents were quickly dispatched , so that all places were filled with mourning , and nothing was seen or heard but weeping and wailing every where . Death so reigned in every family , that two or three dead bodies were carried out of one house together . But notwithstanding that these miscreants had been so cruel to them , yet the Christians were very diligent and charitable to them in all their extremities , travelling every day , some in curing the sick ; some in burying of their dead ; others called the multitude together , which were ready to famish , and distributed bread unto them , whereby they occasioned them to glorifie the God of the Christians , and con●essed them to be the true worshippers of God , as appeared by their works : and hereby the Lord wrought wonderfully for the peace of his Church , for after he had corrected them , he again shewed th●m mercy . Constantine succeeding his father , overcame Maxentius the Tyrant in Rome , and he together with Licinius set forth Edicts in favour of the Christians : See Constantines life in my second part of lives . Yet Maximinus continued his persecution in the East , whereupon Constantine and Licinius wrote to him to favour the Christians , and he finding that he was too weak to encounter with them , sent forth his Edicts to stop the persecution : yet afterwards he picked new quarrels with them , and began to persecute them again : whereupon Licinius went against him , and overthrew him in a battell : Then did Maximinus kill many of his enchanters and conjurers that had encouraged him , and promised him victory . Shortly after the Lord striking him with a grievous disease , he glorified the God of the Christians , and made a Law for the safety and preservation of them : yet not long after by the vehemency of his disease , he ended his life . Licinius , that for a long time had pretended to the Christian religion , and lived in great familiarity with Constantine , who had given him his sister Constantia to be his wife , began afterwards to discover his hypocrisie , and the wickednesse of his nature , secretly conspiring the death of Constantine : but the Lord discovering and preventing his conspiracies , he then fell out with him , and manifested his hatred of the Christian religion , being puffed up with the victory that he had got against Maximinus . He quarrelled with the Christians , because as he said , they praied not for him , but for Constantine : and thereupon he first banished them all from his Court : then he deprived all the Knights of their honourable order , except they would sacrifice to devils : then he commanded that the Bishops should have no meetings to consult about their Ecclesiastical affairs : nor that any Christians should come to the Churches , or hold any assemblies : then that men and women should not meet together to pray , that women should not hear the Bishops , but chuse out women to instruct them : then that none should help or succour those that were in prison , nor should bestow any alms upon them , though they should die for hunger , and that they which shewed any compassion to those which were condemned to death , should suffer the like punishment themselves ; then he persecuted the Bishops , and slew those which were the most eminent of them : the flattering officers also which were about him , thinking to please him thereby , slew many Bishops without any cause : yea many of their bodies they cut into gobbets , and threw them in to the sea to feed fishes : Some were banished , others had their goods confiscated ; many noblemen and gentlemen were privily made away : and Licinius gave their unmarried daughters to wicked varlets to be defloured , himself also violated many women , both wives and maidens . This cruelty made many godly persons voluntarily to forsake their houses , and to live in woods , mountains , and desarts : He caused Theodorus to be hanged upon a crosse , to have nails thrust into his arm-pits , and afterwards to be beheaded : Divers other Bishops had their hands cut off with a fearing iron . In Sebastia fourty Christian souldiers in the vehement cold winter were cast into an Horse-pond , where they ended their lives : the wives of these fourty men were carried to Heraclea , where , together with a Deacon of that place , after they had suffered innumerable torments , they were slain with the sword . Constantine being informed of all this wickednesse , raised an Army , went against him , overcame him twice , and at last caused him to be put to death , as you may see in Constantines life in my second part : whereby the Church obtained a generall peace . Yet in this tenth Persecution many other eminent Christians suffered Martryrdom , besides those before-named . Galerius in his time invaded Antioch , intending to force all Christians to renounce Christ , at what time they were assembled together , whereupon one Romanus ran to them , declaring that the wolves were at hand , which would devour them , yet he exhorted them not to fear by reason of the perill ; and , through Gods grace , the Christians were greatly encouraged by him , so that old men and matrons , fathers , mothers , young men and maidens were all of one minde , being willing to shed their bloud in defence of their profession : A band of armed men were sent against them , which were not able to wrest the staff of faith out of their hands : hereupon they sent word to their Captain , that they could not inforce the Christians to deny their faith , by reason of Romanus who did so mightily encourage them : then did the Captain command that he should be brought before him , which was done accordingly ; What ( saith the Captain ) art thou the author of this sedition ? art thou the cause that so many lose there lives ? By the Gods I swear thou shalt answer for them all , and shalt suffer those torments that thou encouragest them to undergo ; Romanus answered , Thy sentence , O Emperour , I willingly embrace , I refuse not to be sacrificed for my brethren , and that by as cruel torments as thou canst invent . &c. The Captain being much enraged with this his stout Answer , commanded him to be trussed up , and his bowels drawn out , whereupon the Executioners said , Not so Sir , this man is of noble parentage , and therefore he may not be put to so ignoble a death : Scourge him then ( quoth the Captain ) with whips with knobs of lead at the ends : but Romanus sang Psalms all the time of his whipping , requiring them not to favour him for nobilities sake ; Not the bloud of progenitors , ( saith he ) but the Christian profession makes me noble : then did he earnestly inveigh against the Captain , and derided their Idoll gods , &c. but this further enraged the Tyrant , so that he commanded his sides to be lanced with knives , till the bones were laid open : yet still did the holy Martyr preach the living God , and the Lord Jesus Christ to him : then did the Tyrant command them to strike out his teeth , that his speech might be hindered ; also his face was buffeted , his eye-lids torn with their nails , his cheeks gashed with knives , the skin of his beard pulled off by litle and little , &c. yet the meek Martyr said , I thank thee O Captain , that thou hast opened to me so many mouths as wounds , whereby I may preach my Lord and Saviour Jesus Christ : look how many wounds I have , so many mouths I have , lauding and praising God : The Captain astonished at his constancy , bad them give over tormenting him : yet he threatned to burn him , reviled him , and blasphemed God , saying , thy crucified Christ is but a yesterdaies God , the gods of the Gentiles are of greatest antiquity : But Romanus taking occasion from hence , declared to him the eternity of Christ , &c. withall saying , Give me a child of seven years old , and thou shalt hear what he will say ; hereupon a pretty boy was called out of the multitude , to whom Romanus said , Tell me my pretty babe , whether thou think it reason that we worship Christ , and in Christ one Father , or else that we worship infinite gods ? the child answered , that certainly what we affirm to be God must needs be one , which with one , is one and the same ; and inasmuch as this one is Christ , of necessity Christ must be the true God : for that there be many gods , we children cannot beleeve : The Captain amazed at this , said , thou young villain and traitor , where , and of whom learnedst thou this lesson ? of my mother , said he , with whose milk I sucked in this lesson , that I must believe in Christ : The mother was called , and she gladly appeared : the Tyrant commanded the child to be horsed up , and scourged : the standers by beholding this mercilesse act , could not refrain from tears ; the joyfull and glad mother alone stood by with dry cheeks , yea , she rebuked her sweet babe , for desiring a cup of cold water , charging him to thirst after the cup that the babes of Bethlem once drunk of ; She willed him to remember little Isaac , who willingly proferred his neck to the ●int of his fathers sword , &c. Then did the cruell tormentor pull off the skin , hair and all from the crown of the childes head : the mother crying , Suffer my child , anon thou shalt passe to him that will adorn thy head with a crown of eternall glory : thus the mother councelleth and encourageth , the childe is encouraged , and receiveth the stripes with a smiling countenance . The Captain seeing the childe invincible , and himself vanquished , commands him to be cast into the stinking prison , whilest the torments of Romanus were renewed and encreased : Then was Romanus brought forth again , to receive new stripes upon his old sores , the flesh being torn , and the bare bones appearing : yet the cruell Tyrant raging like a mad man , quarelling with the tormentors for dealing so mildely with him , commanding them to cut , prick , and pounce him : and then he passed sentence upon him , together with the childe to be burned to death : to whom Romanus said , I appeal from this unjust sentence of thine to the righteous throne of Christ , that upright Judge , not because I fear thy cruell torments , and mercilesse handling , but that thy Judgements may be known to be cruell and bloudy . When they came to the place of execution , the tormentors required the childe of his mother , for she had carried it in her arms from the prison ; She kissing it , delivered it to them , and as the executioner was striking off his head , she said , farewell my sweet childe : All laud and praise , with heart and voice , O Lord we yeeld to thee : To whome the death of all thy Saints , We know most dear to be . The childes head being cut off , the mother wrapt it in her garment , laid it to her brest , and so departed . Then was Romanus cast into a mighty fire , which being quenched with a great storm , the Tyrant commanded his tongue to be cut out , and afterwards caused him to be strangled in the prison . Gordius , a Centurion in Caesarea , in the heat of this persecution , left his charge , living a solitary life in a wilderness for a long time : at last when a solemn feast was celebrated to Mars in that city , and multitudes of people were assembled in the Theatre ▪ to see the games , he came , and gat up into a conspicuous place , and with a loud voice said , Behold , I am found of those which sought me not , &c. the multitude hereupon looked about to see who it was that spake this , and Gordius being known , he was immediatly brought before the Sheriff , and being asked who , and what he was , and why he came thither ? he told him the whole truth , professing that he believed in Christ , valued not their threatnings , and chose this as a fit time to manifest his profession in : then did the Sheriff call for scourges , gibbets , and all manner of torments : to whom Gordius answered , that it would be a losse and damage to him , if he did not suffer divers torments and punishments for Christ and his cause : the Sheriff more incensed hereby , commanded all those torments to be inflicted on him : with which Gordius could not be overcome , but sang , The Lord is my helper , I will not fear what man can do unto me : and I will fear no evill , because thou Lord art with me , &c. then did he blame the tormentors for favouring him ; provoking them to do their uttermost : then the Sheriff not prevaling that way , sought by flattery to seduce him , promising him preferment , riches , treasures , honour , &c. if he would deny Christ : but Gordius derided his foolish madness , saying , that he looked for greater preferment in heaven , then he could give him here upon earth : then was he condemned , and had out of the city to be burnt : Multitudes followed him , and some Kissing him , with tears entreated him to pity himself , to whom he answered , Weep not I pray you for me , but for the enemies of God , which fight against the Christians ; weep I say for them which prepare a fire for us , purchasing hell-fire thereby for themselves in the day of vengeance : and cease I pray you thus to molest my quiet and setled mind : for truly for the name of Christ I am ready to suffer a thousand deaths , &c. Others perswaded him to deny Christ with his mouth , and to keep his conscience to himself ▪ My tongue ( saith he ) which by Gods goodnesse I have , cannot be brought to deny the author and giver of the same ; for with the heart we beleeve unto righteousnesse , and with the tongue we confesse unto salvation : and thus perswading and encouraging the people to be willing to die in the like cause , with an unappalled countenance , he willingly gave himself to be burnt . Also Menas an Egyptian , and a souldier by profession , in this persecution , forsook all , and went into a desart , where he gave himself to fasting , prayer , meditation , and reading of the Scriptures : at last returning into the city of Cotis , when the people were at their pastimes , he with a loud voice proclaimed himself to be a Christian , and thereupon was carried before the President , and being demanded of his faith , he said , Convenient it is that I confesse God in whom is light , and no darknesse ; for with the heart we beleeve to righteousnesse , and with the mouth confession is made to salvation : Then was he pinched and excruciated with sundry torments : But ( said he ) there is nothing in my minde that can be compared to the Kingdom of heaven , neither is all the world , if it were weighed in a balance , comparable to the price of one soul ; and further said , Who can separate us from the love of Christ ? can tribulation , or anguish ? &c. and again , I have learned of my Lord Christ not to feare them that can kill the body , and have no power to kill the soul , &c. Having endured manifold torments , he received the sentence of death , and at the place of execution , he said , I give thee thanks , my Lord God , which hast accepted me to be a partaker of thy precious death , and hast not suffered me to be devoured of my fierce enemies , but hast made me constant in thy true faith unto the end : and so he lost hi● head , but found a crown . Basil relates a story , that the Emperours officer brought the Edict against the Christians to a place to be published , and then privily suborned some to detect and accuse the Christians : then he caused the sword , gibbet , wheel , and whips to be brought forth , at the sight whereof the hearts of all the beholders did shake and tremble : Some for fear fled , others stood in doubt what to do : Some again for fear denied their faith , others suffered cruell torments , but at last vanquished by the intollerable pain , they made shipwrack of their consciences , and lost the glory of their confession . Amongst others , fourty young gentlemen that were souldiers , freely and boldly confessed themselves to be Christians , declaring to the Marshall their names , who amazed at this their boldnesse , stood in doubt what to do : then he assaied with fair words and flatteries to win them , perswading them to consider their youth , and not to change a pleasant life for a painfull and untimely death , promising them honour , money , &c. But they boldly answered , that they neither desired , money , honour , nor life , but only the celestiall Kingdom of Christ , for the love of which they were ready to endure the wheel , crosse , fire , &c. The Marshall being much offended herewith , devised a new torment ; for spying a pond in the street that did lie open to the Northen winde , it being in the cold winter time , he caused them to be put into it all night ; but they being merry , comforted one another as they put off their clothes , saying , We put not off now our cloths , but our old man , corrupt with the deceit of concupiscence , for which we blesse and praise God : for by meanes of the serpent we once put on the old man , but by the means of Jesus Christ we now put him off : and being brought naked to the place , where they felt the vehement cold , they were put into the pond , so that all their members were stark and stiffe with it : and as soon as it was day , they hauing breath yet remaining in them , were brought to the fire , wherein they were consumed into ashes , which ashes were thrown into the floud . It happened that one of the company being more lively , and not so near death as the rest , the executioners pitied him , and delivered him to his mother who stood by , to save his life : but she led him to the piles of wood where the other starved creatures lay ready to be burnt , admonishing him to accomplish the blessed journey he had taken in hand , which accordingly he did , and was burnt with his companions . Syrus a Physician of Alexandria , in this persecution fled into Syria , where he lived a private life , unto whom one John a souldier adjoined himlelf : but not long after one Athanasia with her three daughters , being virgins , were cast into prison at Canope in Egypt for the profession of their faith : Cyrus being of their acquaintance , fearing lest through infirmity they should fall , he together with his partner John went thither to the prison to comfort and confirm them , for which he was accused to the President , who thereupon condemned them all , and so they were beheaded . Sebastian also borne in France , and Captain of the avaunt-guard of the Emperour , encouraged many Martyrs by his exhortations unto constancy , and kept them in the faith , for which being accused to the Emperour , he caused him to be brought forth into the open field , where by his own souldiers he was thrust through with arrows . Basil also maketh mention of one Barlaam , who having endured all sorts of tortures to the point of death , was then by the tormentors laid upon the altar , and they put fire and frankincense in his right hand , hoping that the burning of the fire would have forced him to scatter the incense upon the altar , and so to have sacrificed : but his hand , enduring the fire , remained steady , the Martyr in the mean time singing , Blessed be the Lord my God which teacheth my hands to fight , &c. Ambrose mentioneth one Agricola and Vitalis his servant , who agreed betwixt themselves , to give their lives , with other Martyrs , for the name of Christ ; Vitalis first offering himself to Martyrdom , the persecutors laboured by all means to draw him to deny Christ , but not prevailing , they exercised upon him all sorts of torments , so that he had no whole skin left on all his body : Vitalis in the midst of his sufferings , having by prayer commended himself to God , gave up the ghost . Then was Agricola set upon by the tormentors , whose vertuous life and gentle conditions , had won him such respect , that they delayed tormenting of him , but he provoking them to make quicker speed , they fastened him to the crosse , where he finished his Martyrdom . Augustine writes of one Vincentius a Spaniard , who by Dacianus the President was first laid upon the rack , till all the joints of his body crackt , then were all his members slasht and indented with deadly wounds ; then they miserably scratched all his body with iron combs , filed very sharp ; then they laid his body , being all out of joint , upon an iron grate , opened it with iron hooks , seared it with fiery plates , and then besprinkled it with hot burning salt : lastly they drew him , and cast him into a vile dungeon , the floore whereof was thick-spread with the sharpest shels , his feet were fast locked in the stocks , and so left him without all wordly comfort ; but the Lord his God was with him , the holy Spirit of God , whose office it is to comfort the afflicted , filled his heart with joy unspeakable ; so that he there ended his life with much comfort . Also Procopius in Palestine , after his conversion , brake his Images of gold and silver , and distributed them amongst the poor ; whereupon he had all sorts of torments inflicted on him , racking , cording , tearing of his flesh , firing , goring , stabbing , and lastly had his head cut off . George , a young man of Cappadocia , stoutly inveighing against the impious Idolatry of the Emperor , was apprehended , torn with hooked irons , burnt with hot lime , stretched out with cords , after had his hands and feet cut off , and lastly was beheaded . Hermogenes the President of Athens , being converted by beholding the patience and constancy of two Martyrs in their torments , suffered himself for the same faith . In Portugall a noble virgin named Eulalia , not much above twelve years old , had profers of great marriages made unto her , but she seeing the f●rious rage of this Persecution , had a great minde to join her self to the number of the Martyrs , for which end she poured out her heart in prayer to God for strength and faith to enable her thereunto : But her godly parents fearing that her ready minde to die for Christs cause , might make her guilty of her own death , they kept her close at their country-house , a great way from the City ; there she lived quietly for a while ; but at last , detesting to make such dealy , she stole out of her fathers house in the night , and travelled all alone through by-waies , with much difficulty and wearinesse towards the City , whither she came in the morning , and going before the Judge ▪ she with a loud voice said , I pray you , What a shame is it for you thus wickedly to kill mens souls , and to breake their bodies in pieces , to compell them to deny the omnipotent God ? Would you know what I am ? I am a Christian , and an enemy to your devilish sacrifices , I spurn your Idols under my feet , I confesse God omnipotent with my heart and mouth , &c. Go to therefore thou hangman , burne , cut and mangle these my earthly members ; thou maist easily break a brittle substance , but thou canst not hurt my inward minde by any thing thou canst doe . The Judge enraged herewith , said to the hangman , Take her and pull her out by the hair of her head to torments , let her feel the power of our gods , and know what we can do : But yet , O sturdy girl , I would fain have thee , before thou diest , to revoke thy wickednesse : Remember the honourable house of which thou art come , and thy friends tears ; Wilt thou kill thy self in the flower of thy youth , so near honourable marriages ? Doth not the glistering pomp of the bride-bed move thee &c. Behold here the engines prepared for thy death ; either thou shalt be beheaded with the sword , or torn with wilde beasts , or consumed with fire to ashes , &c. yet this thou maiest escape if thou wilt ; What greate matter is it for thee , with thy fingers to put a little incense into the censers ? yet thereby thou shalt be delivered . To this Eulalia answered not , being in a great passion , but spit in the Tyrants face , and spurned abroad the heap of inc●nse . Whereupon without further delay , the hangmen with both their strengths pulled out her joints , scratched her with the talons of wilde beasts to the hard bones , she singing and praising God in the mean time ; saying , Beh●ld O Lord , I will not forget thee : What a pleasure is it for them , O Christ , that remember thy triumphant victories , to ataine to these high dignities ! &c. Yea , when as out of a warm fountain , her fair and white skin was discoloured with the purple bloud that flowed from her torn members , she wept not , but chearfully sang praises unto God ; then they gored her mangled body with the iron grate , terribly harrowed her flesh , and burned her brest with flaming torches , then setting fire to her long hair , which covered her naked body , when it came to her face , she opened her mouth , and sucked in the flame , and so peaceably slept in the Lord. Also Agnes a young virgin being accused for a Christian , was brought before the Judge , who first laboured by flatteries , then by threatning her with cruell torments , to draw her to the deniall of her faith ; but she being strengthened by Christ , told him that she feared not his torments , which she was willing to undergo , yea and death it self for Christs sake ; then said the Judge , if it be so easie with thee to undergo torments , yet I know that thou prizest thy virginity therefore it is fully determined , that except thou sacrificest to the gods , thou shalt be put into the common Stews . Then did many youths flock together , craving that Agnes might be exposed as a prey to there filthy lusts , to whom she said , Christ is not forgetfull of those that are his , neither will he leave me destitute of his help , nor suffer my unspotted chastity to be defiled by you , &c. you shall willingly bathe your swords in my blood , but you shall not defile my body with filthy lust for any thing that you can do . Then the Judge commanded that she should be ●et naked at the corner of a street ; whereupon the multitude sorrowed , and were ashamed to see so shamelesse a sight , turning away their face , and so departing , but one amongst the rest looking upon her in a shamelesse manner , behold a flame of fire , like a flash of lightining struck out both his eies , and he falling down wallowed in the kennell dirt , whereupon Agnes sang praises unto God. Then the cruel Tyrant enraged hereby , commanded the executioner to draw out his sword , and dispatch her : She seeing a sturdy souldier coming towards her with a naked sword , rejoyced saying , This , O this is he that I love , I will make hast to meet him ; and no longer protract my longing desires ; I well willingly receive the length of his sword into my breast : O eternall father , vouchsafe to open the gates of heaven to my soul that seeketh thee ; and so kneeling down , and praying unto Christ , the executioner with his bloudy hand , finished her hope . Basil in one of his Orations , relates a story of one Jullitta , from whom one of the Emperours officers tooke all her goods , lands and servants , contrary to all equity ; whereupon she complained to the Judges , and a day of hearing was appointed , where the spoiled woman lamentably declared her cause : But the wicked villain that had robbed her , said that her Action was of no force , for she was an outlaw , for not observing the Emperours gods , and that she was a Christian : His allegation was allowed , incense was prepared for her to offer to the gods , which if she refused , she should neither have protection nor benefit of the Emperours Laws , nor continue her life . She hearing this , in the mighty strength of God , said , Farewell riches , welcome pouerty , farewell life , welcome death ▪ All that I have were it a thousand times more , would I lose , rather then speak one wicked word against God my Creator . I yield thee most hearty thanks , O my God , for this gift of grace , that I can contemn and despise this frail and transitory world , esteeming the profession of Christ above all treasures : And thenceforth when any question was proposed to her , her answer was , I am the servant of Jesus Christ. Her kindred and friends earnestly sollicited her to change her minde , but she constantly refused , with detestation of their Idolatry . Then did the cruel Judge condemn her to be burnt , which sentence she embraced joyfully , as a thing most sweet and delectable ; and so she addressed her self to the flames , in countenance , gesture and words , declaring the joy of her heart , coupled with singular constancy , and so embracing the fire , she sweetly slept in the Lotd . Barbara a noble woman in Thuscia , after miserable imprisonment , sharp cords , and burning flames put to her sides , was as last beheaded , together with many others . Here place the fourth Figure . CHAP. XVII . The Persecution of the Christians in Persia , under Sapores , about the same time . THE Idolatrous Magicians in Persia , taking counsell together against the Christians , accused them to Sapores for keeping correspondence with , and favoring the Roman Emperour , which was Constantine the Great . The King being much moved herewith , took occasion to oppress them with taxes and tributes , to their utter undoing , and killed there Ministers with the sword . Then he called before him Simeon their Bishop , who remaining constant and valiant , he commanded him to be led forth to torment , yet did he neither shrink for fear , nor make any humble suit for pardon , which the King being offended at , required him either to worship him after the countrey manner , or else he would destroy him and all other Christians in his land : But Simeon , neither allured with promises , nor terrified with threatnings , could be induced to the Idolatrous worship , for which cause he was sent away to prison , and as he was going , there was sitting at the Court-gate an Eunuch , an old Tutor of the Kings , named Usthazares , once a Christian , but now fallen from his profession , who seeing Simeon led by , rose up and did him reverence ; Simeon on the contrary , rebuked him , crying out against him for revolting from his profession : Whereupon , the Eunuch burst forth into tears , layd aside his costly apparell , and put on black mourning weeds , and sitting at the Court-gate weeping , he said to himself , Wo is me , with what face hereafter shall I look upon God , seeing Simeon disdaineth with one gentle word to salute me ? This being carried to the Kings ears , he was exceeding angry , and sending for him , he first with gentle words and large promises , spake him fair , and asked him why he mourned ? Whether there was any thing in his house that was denied him ? &c. Whereunto Usthazares answered , that there was nothing in that earthly house that was detained from him : Yea ▪ said he , O King , would God any other grief or calamity in the world had happened to me , rather then this for which I justly sorrow : For this is my grief , that I am alive this day , who should have died long since , and that I see this sun , which dissemblingly , to pleasure you , I have seemed to worship , for which I have deserved a double death : First for dissembling with you ; secondly for that thereby I have denied Christ : withall vowing that he would never hereafter forsake the Creator to worship the creature , &c. Sapores was much astonished hereat , and doubted whether to use him gently or with rigour , but at last in his mood ; he commanded him to be beheaded : But as he was going to execution , he requested an Eunuch that attended on the King , to desire him for all the old and faithfull service that he had done to his father and him , that he would cause it to be proclaimed openly at his death , that he was beheaded , not for any treachery against the King or Realm , but for that he was a Christian , and would not deny his God ; this the King yielded to , and so it was performed ; and this he desired , because by his former Apostacy he dad discouraged many Christians , and therefore he sought by his profession and example to encourage them to the like sufferings . Simeon in prison hearing of his death , much rejoyced and praised God for it , and the very next day , he , with above an hundred more Christians were beheaded likewise . There was present at their Martyrdom one Pusices an officer to the King , who beholding an aged Minister to tremble when he saw the others beheaded before him , said unto him , O father ! shut thine eys for a little moment , and be strong , and shortly thou shallt see God in glory . Hereupon Pusices was apprehended , and carried before the King , in whose presence he made a bold confession of his faith , for which cause they made a hole in his neck , and pulled out his tongue backward , and so he was put to death , together with one of his daughters that was a virgin . The year after , when the Christians were met together to celebrate the memoriall of Christs passion , Sapores sent forth a cruel Edict , that all they should be put to death that professed the Name of Christ ; and this he did at the instigation of the wi●ked Magicians , whereupon an innumerable company of Christians , both in Cities and Towns were slain by the sword , some being sought for , others offering themselves willingly least they should seem to deny Christ : In this Persecution many of the Kings own Court and houshold-servants suffered Martyrdom ; amongst whom was Azades , an Eunuch , whom the King entirely loved , insomuch as hearing that he was slain , he was so offended and grieved , that he commanded that thenceforth no more Christians should be slain , but only the Doctors and Teachers of the Church . About this time the Queen fell very sick , upon which occasion the wicked Jews and Magicians accused two of Simeons sisters , which were godly virgins , that by charms and enchantments they had procured her sickness to revenge the death of Simeon : This accusation being beleived , they were both condemned , and with a Saw cut in sunder by the middle , whose quarters were hung upon stakes , the Queen going betwixt them , thinking thereby to be freed of her sickness . Then ensued a great Persecution against the Bishops and Ministers , who were daily dragged forth to the slaughter ; but first they cruelly scourged them , and put them to other great torments , because they would not worship the Sun. Miserable and almost innumerable were the slaughters under this Sapores , of Bishops , Ministers , Deacons , and other religious men and holy virgins , so that the Persians themselves reckon up above sixteen thousand men and women that suffered Martyrdom . The report of the miserable condition of the Christians coming to the ears of Constantine the Great , put the good Emperour into great heaviness , who studying how to relieve them , it so fell out , that about that time there came Ambassadors to him to Rome , from Sapores , whom he entertained courteously , and granted all their requests , and then by them wrote his Letters to Sapores in the behalf of the Christians , whereby he did something mitigate the heat of the Persian Persecution : Yet afterwards it was renewed again : at which time suffered Andas the Bishop , and Hormisda a noble mans son of great reputation amongst the Persians , whom when the King understood to be a Christian , and resolute in his profession , he condemned him to keep his Elephants naked : afterwards the King looking out , and seeing him all swart , and tanned with the sun , he commanded that a shirt should be put upon him , and that he should be brought before him ; Then did the King ask him if he would yet deny Christ ? Hormisda hearing this , tare off his shirt , and cast it from him , saying ▪ if you think that I will deny my faith for a shirt , have here your gift again . &c. whereupon he was banished the Countrey . Also Suenes , a noble man that had under him one hundred servants , because he would not deny his Christian Profession , was so hated by the King , that he made the worst of his servants Lord over him , and over all that he had , and coupled his wife to him , and made Suenes himself to serve him . Also Benjamin a Deacon was thrust into prison , where he was kept two years , but at the length , at the request of the Roman Ambassadors , he was released , yet afterwards , when contrary to the Kings Commandment , he preached and taught every where the Gospel of Christ , he was again apprehended , and miserably tormented , having twenty sharp reeds thrust under the nails of his fingers and toes , but he laughing at it , had a sharper reed thrust into his yard , with horrible pain , and lastly , and a long ragged thorny stalk thrust through his fundament into his bowels , whereof he died . These Primitive Persecutions are collected out of Eusebius , Socrates Scholast . Evagrius , Nicepho . Theod. the Imperial History , and the Magd. History . CHAP. XVIII . The Persecution of the Church under Julian the Apostata , 365· IUlian was Nephew to Constantius the son of Constantine , and was by him made Caesar , and sent against the Germans , where after some smaller victories having overcome his enemies in a great and bloody battel , he was by his Army made Augustus , and after Constantius his death , succeeded in the whole Empire , both of the East and West . He was brought up in the Christian Religion , and was endowed with excellent parts ; but when be came to the Empire , he Apostatized from his former profession , and turned Heathen , and became a deadly enemy to the Church of Christ , and a great persecutor of it . The first thing that he did , was to open the Idol Temples ; shut up by his Predecessors , and to suffer the Gentiles to commit their superstitious Idolatries , and publickly to adore their Idols : Then his next design was to supplant the true Christian Religion , being induced thereto by the devil and his own wickedness : And the better to effect the same , he practised a means never before used by any , which was to shew himself pitifull , and not cruel ; perceiving that by means of the torments inflicted on the Martyrs , the holy Christian Faith was greatly increased ; and therefore he took a contrary course , and sought by gifts , favours , flatteries , and by bestowing offices and dignities , to draw them to renounce the Christian Faith , and to sacrifice to false gods , and by this means there were not a few , who being covetous and ambitious , desiring to be rich and honoured , fell from their Christian profession . Then did he make Laws and general Decrees , that no Christian should be Master of any Arts or Sciences , neither should study in any Schools , that so through the desire of Learning they might turn Idolaters , or else they should remain ignorant and illiterate , and so be insufficient to preach the Christian faith . He also ordained that no Christian should have any charge , or hold any office of Justice , neither should be a Captain in the Wars , nor enjoy any other dignity . Thus he used all the inventions that possibly he could devise , to make War against Jesus Christ , without shedding any Christian blood , that so he might take the Crown from the holy Martyrs , which they formerly obtained by the persecution of the sword : and indeed this was the greatest and most dangerous Persecution that ever the Church endured . Amongst other of his subtill devises to bring Christianity into contempt , this was one ; He entertained about him many witty , but wicked persons , who made it their business to scoff at , and deride the Christians with all manner of base jears ; and those which excelled most in this wicked practise ▪ he most loved and honoured , advancing them to offices , both in his Court and Army . During his short reign , though himself put none to death , as is before specified ; yet the heathen Idolaters , in sundry places , proceeded far otherwise ; especially in Palestine , where they burnt many Christians alive , others they stripped naked , and tying cords to their feet , dragged them up and down the paved streets , till their flesh was torn from their bones ; Upon others they poured scalding water : Some they stoned , or beat out their brains with clubs : and having thus murthered them , they burnt their bodies , and then took their bones , and mingled them with the bones of Camels and Asses , that they might not be known for mens bones . The Christians in Alexandria were most cruelly used by the Ethnicks , or Pagans : Some were slain with the sword , some were fastned to the Cross , some brained , some stoned ; and such was their rage against Christianity , that one brother spared not another , nor parents their children , nor children their parents . Emilianus was burned in Thracia . Domitius was slain in his cave . Theodorus for singing a Psalm at the removing of the body of Babilas , being apprehended , was examined with exquisite torments , and so cruelly excruciated from morning till almost noon , that hardly he escaped with life , and being afterwards asked by his friends how he could endure such extream torments , he said , that at first he felt some pain , but afterwards there stood by him a young man , who as he was sweating with the pain , wiped away his sweat , and oft-times so refreshed him with cold water , wherewith he was so delighted , that when he was let down from the Engine , it grieved him more then before . Artemius also , a Captain of the Egyptian souldiers , was beheaded for his Religion , though other causes were pretended . Two Christian brethren were dragged through the streets , and murthered by the Idolatrous people of Gaza . But the cruelty of the wicked Arethusians exceeded against the Christian Ministers and Virgins , whom they set forth naked before the multitude to be scorned by them . Then did they cover them with hogs-meat , and ripping up their bellies , put barly into them , and so caused their bowels and flesh to be devoured by their hungry swine . Their cruelty most raged against Marcus Arethusius , the Christian Bishop of that City , who formerly , by the command of Constantine , had pulled down their Idol-Temple , and set up a Church for the Christians in the room thereof ; The Arethusians knowing how Julian hated him , accused him as a Traitor and enemy to the Emperour : Whereupon at first he prepared himself to fly , but when he perceived that some of his friends were apprehended in his stead , he returned , and of his own accord offered himself to those that thirsted for his blood : Whom when they had gotten , neither pitying his old age , nor reverencing his holy and blameless Conversation , they stript him naked , and pitifully beat him ; then they cast him into a foul , filthy sink : then they caused Boies to thrust him in with sharp sticks to augment his pain : Lastly , They put him into a basket ▪ anointed him with hony and broth , and so hung him abroad in the heat of the sun , to be meat for wasps and flies to feed upon ; and this they did to enforce him , either to build up their Idol-Temple again , or to give them money to pay for the doing of it , but he stoutly refusing both ; they profered to forgive one half , if he would pay the other ; which he still refusing , and contemning all their torments , they at last demanded of him but a small sum of money , but he answered , It is as great wickedness to confer one half-penny in case of impiety , as if a man should give the whole . Whereupon , despairing to prevail , they left him , and went their ways . Also Cyrillus , a Deacon in Hieropolis , who in Constantines time had broken in pieces the Images of the Gentiles , they took him , ript up his belly , drew the liver out of his body , which with barbarous inhumanity they chawed with their teeth : But the Lord suffered not this brutishness to go unpunished , for their teeth shortly after fell out of their jaw-bones , and their tongues rotted in their mouths , and they fell stark blind . Julian when he came to Constantinople , offered sacrifice in the Cathedral Church to the Goddess Fortune ; about which time Maris , Bishop of Chalcedon in Bythinia , being blind , caused himself to be led to the Emperour , whom he rebuked sharply , calling him an impious person , an Apostate , and an Atheist ; he on the contrary called the Bishop , Blind fool , saying further , Thy God of Galilee will not restore thee thy sight again ! Maris replied , I thank God which made me blind , lest that ever I should set mine eies upon so ungracious a face as thine is . In the Market-places of the Cities , Julian set up his own Image , amongst the Images of the heathen gods , to the end that whosoever should do civil reverence to his Image , might also seem to worship the gods of the Gentiles ; and that they who would not bow to the Idols , might seem to refuse due reverence to the Emperour . When he distributed gold to his Captains and souldiers , he erected an Altar near to his Throne , with coals burning upon it , and incense on a Table by , & none might receive the gold before he had cast incense on the coals upon the Altar , by which subtilty he circumvented many , who discerned not his purpose to intangle them with the rites of Idolatrous services . All about Antioch he dedicated all the fountains to the goddesses of the Gentiles , and caused all the Victuals that were sold in the Market to be sprinkled with heathenish holy water : yet did the Christians without scruple drink of the water , and eat of the meat according to that rule , Whatsoever is sold in the shambles , that eat , and ask no question for conscience sake , &c. Juventius and Maxentius , two brave Captains , used much boldness and liberty in reproving him for his heathenish superstition , which so enraged him , that he caused them to be put to death . In Caesarea , the Inhabitants being most Christians , had formerly overthrown the Temples of Jupiter and Apollo ; and now in Julians time , they overthrew the Temple of Fortune , which so enraged him , that he disfranchised them , exacted of them three hundred pounds weight of gold , and compelled their Clergy to serve in War-fare , threatning further to put to death all the Inhabitants thereof at his return , but it pleased God that his own death prevented it . About this time , Julian going to enquire of the Oracle of Apollo at Delphos , there came down fire from heaven , and destroyed the Temple , and beat the Image of Apollo in pieces , like to the smallest powder or dust . When he came to Antioch , there was a noble woman , called Publia , who had the Education and government of divers young virgins , these she caused , as Julian passed by her house , to sing with a loud voice , The Idols of the heathen are silver and gold , the works of mens hands , &c. This so angred the Emperour , that he sent them a command to sing no more as he went that way ; but Publia was so far from fearing him , that the next time he came , she made them sing the same verse , and to add to it , Let God arise , and his enemies shall be scattered , &c. This so incensed Julian , that he sent for her to him , scoffed at her , and caused her to be clapt on the cheeks in a disgracefull manner ; but she looked upon it as a great honour thus to suffer reproach for Christs sake ; and coming home , she caused her maids still to sing Psalms of the Emperours fury and madness . Afterwards the Emperour intending to war against the Persians , set a great fine upon every ones head that would not sacrifice to the Idols , whereby he much enriched himself by the spoil of the Christians . Then were false Accusations forged against Athanasius , so that he was forced to flie ; yet he thus comforted himself and friends , Nubecula est , cito pertransibit , This persecution is but a little cloud , and will soon pass away . In his flight , he took a ship upon the river Nilus to fly to Thebais , but Julian sent an Earl after him , to bring him back again , who pursuing him with sails and ores , had almost overtaken his ship , whereupon the Marriners would have run her ashore , and fled into a wilderness that was hard by , to whom Athanasius said , Quid turbamini filii ? quin in occursum eamus persecutori nostro , ut intelligat , quia longe major est qui nos defendit , quam qui persequitur : My sons , why are you thus affrighted ? Let us rather turn and meet our pursuer , that he may know , that he is greater which defends us , then he that follows to apprehend us . Hereupon the Marriners turned back again , and the Earl supposing nothing less then that Athanasius was in the ship that came towards him , he only called to them , and enquired whether they had not heard of Athanasius ? they answered , that they had seen Athanasius a little before ; whereupon he hastned forward to overtake him , and Athanasius in his ship returned back privately into Alexandria , where he lay hid till that persecution was over . Julians Officers in exacting the fines of the Christians , demanded more then they were assessed at , and sometimes tormented their bodies also , of which wrongs when they complained to the Emperour ▪ he scoffingly answered them , It s your part , when you are injured , to take it patiently , for so your God commandeth you . At Meris in Phrygia , the Governor Commanded the Idol-Temple to be set open and cleansed , and began himself to worship the Idols : Whereupon some Christians , inflamed with zeal , in the night time , brake into the Temple , threw down the Idols , and stamped them to powder . The Governour being wonderfully incensed herewith , purposed to execute some Christian Citizens which were innocent and guiltless ; whereupon the Authors of their own accord , presented themselves before him , chusing rather to die for the truth , then that others should suffer for their sakes ; Thereupon the Governor commanded them to sacrifice to the Idols , or else he would severely punish them ; but they , setting at nought his threats , prepared themselves to suffer what he could inflict ; Then did he assay them with all kinds of torments , and at last laid them on the grid-iron , and broiled them to death , to whom they said , If thou long , O Tyrant , for broiled meat , turn up the other side , lest in eating , the blood run about thy teeth . When Julian went against the Persians , of very malice and hatred against the Christians , whom scornfully he called Galilaeans , he made a vow , that if he obtained the victory , he would sacrifice to his gods the blood of those Christians which would not sacrifice to the Idols : But what the issue of that exepdition was , See in my second part , in the Life of Jovianus . Collected out of the imperial History , and Socrates Scholasticus , Theodor. and the Magd. Hist. Cent. 4. CHAP. XIX . The Persecution of the Church under the Arrian Hereticks , which began , An. Christi , 339. COnstantine the Great , dying , divided his Empire amongst his three sons , Constantius , Constans and Constantine . Constantius that governed the East , was seduced by an Arrian Presbyter , who had been in his fathers Court , with his Aunt Constantia ; So pernicious a thing it is to have deceitfull Hereticks lurking in Princes Courts , and Ladies Chambers . This Presbyter complained to Constantius that the Return of Athanasius from banishment was very dangerous to the peace of the Common-wealth : Yea , he so far incensed the Emperour against him , that he sent a Captain with five thousand armed men to slay him ; but the Lord delivered him miraculously out of their hands , for the armed souldiers being placed round about the Church where he was , he went safely through the midst of them undiscerned , though many Arrians were present on purpose to point him out to the souldiers , as a sheep ordained for the slaughter . But neither in banishment could he enjoy peace and safety , for this Arrian Emperour sent to all the officers in his Army to search him out , wheresoever he was , proposing a great Reward to those that could bring Athanasius to him , either alive or dead ; whereupon he was forced to hide himself in a deep pit , where he lay six years never so much as seeing the light of the Sun , till at last a Maid that used to carry him his food , was corrupted by those which sought for him , to betray him to them ; but it pleased God by his Spirit to reveal to him his danger , whereby he escaped a little before they came to apprehend him . Afterwards Constans forced his brother Constantius , though much against his will , to restore Athanasius to his Church at Alexandria : But after the death of that good Emperour Constans , Constantius drave him into banishment again ; yet the Lord stirred up a godly woman to hide him in her house , till the death of Constantius . In Alexandria in the room of Athanasius , was George an Arrian Bishop placed , who also was furnished with armed souldiers to assist him in his devillish devices . Thereupon he caused a great fire to be made , took many Christian Virgins , caused them to be stripped naked , requiring them to renounce their faith , or else they should be burned : but when the sight of the fire could not terrifie them , he caused their faces to be so dashed with strokes , that their countenances were disfigured ; yet like patient souldiers of Christ they endured all kind of rebuke for his names sake . Thirty Bishops , of Egypt and Lybia , were slain in the fury of this Arrian Persecution . Fourteen Bishops were banished , whereof some of them died in the way , the rest in exile . Forty Orthodox Christians in Alexandria were scourged with rods , because they would not communicate with the Arrian Bishop George , and so pitiously handled , that some pieces of the rods were so deeply fixed in their flesh , that they could not be drawn out , and many through excessive pain of their wounded bodies , died . The like cruelty did the Arrians exercise in Constantinople . Paul the good Bishop was banished to Cucusus , where he was strangled by the Arrians . Macedonius a notable heretick was placed in his room , who used no less cruelty in forcing men to communicate with him , then was used formerly to force them to sacrifice to Idols . These Hereticks used also great diligence in procuring Councels to establish their Errors . But not long after the Emperor died , sorrowing much that he had changed the form of the Nicene faith . After the death of Jovian , Valentinian succeeded in the Empire , who associated to himself his brother Valens , and made him Emperor of the East . This Valens was an Arrian , and raised up a cruel Persecution against the Orthodox : Concerning which Greg. Nazianzen in his Oration of the praise of Basil , thus writeth , Insurrexit repente nebula grandine plena , & perniciose stridens , quae omnes Ecclesias in quas incidit , cont●ivit , & postravit , Christi Cultor , pariter & os●r , qui post persecutorem persecutor fuit , & post Apostatam , non quidem Apostata , sed nihilo tamen meliorem se Christianis praebens : Christi nomen prae se ferens , Christum mentiebatur . Miletius Bishop of Antioch he banished to Armenia . Eusebius Bishop of Samosata , to Thrace . Pelagius Bishop of Laodicea , to Arabia . He was exceedingly filled with wrath against the Bishops assembled in the Counsel of Lampsacum , because they adhered to the Nicene faith . In Constantinople he banished all the Orthodox . In Edissa , he commanded them all to be slain as they were assembled together in the Church . The Lieutenant that had received this charge from him , being more mercifull then his Master , gave private notice to the Christians , that they should not assemble at that time ; but they , neither regarding his advice , nor fearing his threats , flocked to the Church in great companies : and whilst the Lieutenant , with many armed souldiers , hasted thitherward to fulfill the Emperors command , a woman leading a child in her hand , all in haste , brake the ranks , and thrust into the armed troops ; the Lieutenant being moved therewith , called the woman before him , saying , Thou fond and unfortunate woman , whither runnest thou so rashly ? Thither ( said she ) whither others hasten ; Hast thou not heard ( said he ) that the Lieutenant will slay as many as he finds there ? I heard it ( said she ) and therefore I make the more haste to the place . But whether ( said he ) leadest thou this child ? That he also ( said she ) may be accounted in the number of Martyrs . Hereupon the Lieutenant returned back to the Emperor , and told him that all the Christians from the highest to the lowest prepared themselves to die in the defence of their faith , and withal he shewed him what a rash thing it was to murder so great a multitude , &c. and so with his reasons perswaded the Emperour , that he appeased his wrath , and prevented the mischief at that time . In Constantinople the Arrians , favoured by the Emperor , crowed insolently over the Christians , they scourged , reviled , imprisoned , amerced , and laid upon them all the intollerable burthens they could devise . Hereupon eighty godly Ministers , in the name of all the rest , addressed themselves to the Emperour , complaning of the out-rages that were done to them , craving some relief : But this cruel Tyrant commanded Modestus the General of his Army , to embark them all in a ship , as if he would have sent them into banishment , but secretly he gave direction to the Marriners , to set the ship on fire , and to retire themselves into a boat , and so these holy Martyrs glorified the Name of Christ , by patient suffering of a double death , burning and drowning . In all the Eastern parts he tormented many with sundry sorts of grievous torments , put many to death , drowned many in the sea , and in rivers . About this time he consulted with Necromancers , to know who should succeed him in the Empire : The devil answered ambiguously , that his name should begin with Th. Whereupon he put to death as many as were called Theodorus , Theodotus , Theadosius or Theodulus . Athanasius being dead at Alexandria , there succeeded him a godly and holy man , named Peter , but the Emperour presently sent souldiers , which clapt him in prison , and the rest of the Ministers were banished , some to one place , some to another . After this he sent forth an Edict for the persecuting of all the Orthodox in Egypt : Whereupon many were stript of their raiment , scourged , fettered in prisons , crushed in pieces with stones , beheaded , driven into deserts , where they wandred in sheeps-skins and goats-skins , destitute of aid and succour ; Many hid themselves in mountains , in dens , caves and hollow rocks . Terentins and Trajan , two worthy Captains , used some liberty in admonishing the Emperour to abstain from persecuting of the innocent ; but the Lord was minded to destroy him , and therefore he could receive no wholesome admonition ; For many of the Goths , whom he entertained as souldiers to assist him against his enemies , turned against himself , so that he fled , and was overtaken in a village , which the Goths set on fire , whereby he died miserably , leaving none to succeed him , and his name a curse and execration to all ages . Collected out of Magd. Hist. Socrates and Theod. The Persecution by the Donatists . ABout the year of our Lord 410. there sprang up in Africk the Donatists and Circumcellions , who first made a great Schism in the Church , and afterwards raised up a great persecution against the Orthodox : concerning which , St Austine complains in sundry places ; And in his 50. Epistle to Earl Boniface , he thus writes of it , In hoc labore multi Catholici , & maxime Episcopi , & Clerici horrenda & dura perpessi sunt , quae commemorare longum e●t , &c. In this disturbance , the Orthodox , especially the Bishops and Ministers , suffered hard and horrible things , the particulars whereof are long to recite ; for some of them had their eies put out : Some Bishops had their hands and tongues cut off , and some were slain out-right . To speak nothing of the cruel slaughter of others that were sound and sincere : of the plundering of their houses , of the out-ragious burning , not only of their private habitations , but of their Churches also ; yea , so vile and violent were they , that they sticked not to burn the sacred Scriptures . Optatus in his second book tells us , that when Julian the Apostate came to the Empire , the Donatists preferred a petition to him , wherein they desired leave to return to their places in Africk , from whence formerly they had been banished . Julian knowing what furious and turbulent spirits they were of , and how prejudicial their Return would be to the Catholick Church , easily assented to their petition , and so they returned full fraught with malice and revenge , and presently imployed all their abilities , partly by subtilty to seduce the common people , partly by violence to oppress the Orthodox Bishops and Ministers , of whom , some they thrust out of their Churches , others they slew . Some of their chief Bishops , taking armed souldiers with them , went to the Castle of Lemella , where finding the Church shut against them , they commanded their attendance to get upon it , to uncover the roof , and so having broken into it , they set upon some Deacons , whom they found there , wounded some , and slew two of them outright . In all places where they came , they profaned all holy things ; The Sacramentall bread they threw to their dogs ; but behold the just judgement of God against these profane schismaticks ; those very dogs shortly after running mad , fell upon their own Masters , and tore them in pieces . Virgins they defloured , and wives they defiled . So usual a thing it is for those which adulterate the holy truths of God , to be given over to corporal uncleanness . These furious persons dispersed themselves all over Africk , and would not suffer the Orthodox to preach the truth against their Errors : By their violent assaults , thieveries , rapines , burnings and murthers , they destroyed many , and afrighted all , &c. CHAP. XX. The Persecution of the Church in Africk , by the Arrian Vandals , which began Anno Christi , 427. THE cruel Vandals , passing out of Spain into Africk , under Genserick their Captain , finding the Province peaceable and quiet , set upon the flourishingest part of the land , wasting and destroying all before them with fire and sword , not sparing so much as the shrubs and bushes which bare fruit , lest they should minister relief to those poor Christians which hid themselves in dens , in mountains , and steep cliffs : But especially they raged against the Churches and Temples of the Saints , burning all them to the ground , and where they found any of them shut they brake them open with their Maces . The Bishops and Ministers they destroyed especially , with many kinds of torments , seeking by tortures to force them to deliver up whatsoever gold and silver they had of their own , or belonging to the Church ; and where they gat any , they still tormented them afresh , to inforce them to confess more . The mouths of some they wrested open with iron , thrusting into them stinking mire and dirt : Some they tormented by wresting their fore-heads and legs with bow-strings , till they crackt again ; Into the mouths of others they poured sea-water , vinegar , with the dreg● of oyl and grease ; and neither weakness of sex , nor respect of nobility , nor reverence of their Ministry , mitigated their cruel minds ; yea , their fury most abounded where there appeared any dignity or worthiness . Many of the Ministers and Nobles they loaded with mighty burthens , as if they had been Camels or Horses , and made them carry them after them ; and if they went slowly , they hasted them with iron pricks and goads , so that some of them under their burthens , gave up the ghost . Reverend gray hairs found no priviledge of Mercy ; guiltless Infants felt their barbarous rage , whom they dashed against the ground , violently pulling little ones from their mothers breasts to brain them ; of others , by wide stretching of their tender legs , they tore them in pieces , from the fundament ; the stately buildings they burnt down , and levelled with the earth : The chief Churches in Carthage they imployed to their own heretical worship . Where any strong Castles were held against them , they brought multitudes of Christians , slew them , and left their bodies lying about the Castles , that by the stench thereof they might force them to surrender . Who can express the number of Ministers that were by them tortured ! Pampinian the Bishop of Mansuetus was tortured with burning plates of iron all over his body . The Bishop of Urice was burnt to death . Then did they also besiege the City of Hippo , where St. Augustine was , who before that time had compiled two hundred thirty two Books , Epistles innumerable besides his Expositions on the Psalms and Gospels , and his Homilies to the people . See more of this in my first part of lives in the life of St. Austine . When they had taken the Regal City of Carthage , they enslaved the Citizens and Senators , publishing a decree that they should presently bring forth whatsoever gold , silver , precious stones , or rich apparel they possessed , and thereby dispoiled them of all in one day ; Then did they take the Bishop and all the Ministers of that City , and thrust them naked into weather broken-ships , and so banished them , whom yet the Lord of his great Mercy directed , and brought in safety to the City of Naples . The Senators and Nobles they first banished from the City ▪ and then drave them beyond-sea . The dead bodies of the Christians they would not suffer to be buried but in the night , and without any solemnity . The Bishops and Ministers through all the Province , being dispoiled of all their substance , and turned out of their Churches , assembled together , and presented a petition to Genserick , that they might , at least in private , be suffered to instruct their people to whom he proudly answered , I have decreed that none of your profession shall remain in the countrey , how then dare you prefer such a request ? and withal , he would at that instant have drowned them all in the sea , but that the importunity of some about him , stopt him . There was also a noble Earl , called Sebastian , a man of great wisdom and courage , whom Genserick much feared , and therefore sought occasion to put him to death : which that he might the better effect , he moved him to be re-baptized by one of his Priests , and to turn Arrian : the Earl therefore requested him to call for a fine manchet , which being done , he said , This loaf , that it might be fine and white , hath been boulted from the bran , moistened with liquor , and baked : but if you now cause it to be broken in pieces , steeped in water , kneaded and baked again , if it come out better , I will do as you would have me . Genserick understanding his meaning , could not tell what to answer for the present , yet afterwards he caused him to be put to death . If any Minister in his Sermon occasionally did but mention Pharaoh , Nebuchadrezzer , Herod , &c , presently it was laid to his charge that he meant it by the King , and thereupon he was banished . Yet notwithstanding all this cruelty , the people of God stood fast in their holy profession , and rather increased then otherwise . Afterwards at the request of Valentinian the Emperour , Genserick suffered the Orthodox in Carthage to choose them a Bishop , which they did ; and not long after Genserick with his Vandals took the famous City of Rome , carrying away with him , not only all the treasure that of a long time had been stored up there , but many of the people also ; who , when they were brought into Africk , were shared between the Vandals and the Moors , so that husbands were separated from their wives , parents from their children ; which this godly Bishop hearing of , he caused all the gold and silver vessels belonging to the Church , to be sold for their Redemption , that so married persons , and parents , and children might enjoy the comfort of their relations : Then also did he provide food and lodging for them , and night and day went amongst them himself , to see how they did , to minister to their wants , and comfort them ; But this procured him such hatred amongst the Arrians , that they sought to slay him ; but the Lord about this time took him to himself , whereby he escaped their malice . One of the Gensericks Colonels , having some Christian slaves , and a beautifull and a godly Virgin amongst them , he took occasion to vex them with fetters and torments , thereby to force them to re-baptization , which they constantly refusing , he caused them to be stripped , and beaten with ragged cudgels till their flesh was torn in pieces , &c. At last they were banished to Capsur , an heathen Kingdom of the Moors , where it pleased God so to bless their labours , that many of them were converted , and sending for an Orthodox Minister , were baptized . This coming to Gensericks ears , he commanded these servants of God to be drawn at a Chariots tail thorow thickets of thorns , till they were torn in pieces , and these newly converted Moors , he caused their naked bodies to be haled backwards and forwards , thorow bushes and brambles , and others of them to be tied to wild beasts , and so to be rent in sunder ; the poor Christians saying thus each to other , O brother pray for me , God hath fulfilled our desire , O this is the way to the kingdom of heaven . Genserick further raging against the Orthodox , sent one Proculus into the Zeugian Province , to dispoil all the Churches of their Ornaments , and the Ministers of their books , that thereby they might be disabled to holy services ; which command was executed with all rigour : and whereas the Bishop of Habensa refused to deliver them up , he was expelled the City , and all men at great penalty were forbidden to harbour him , so that , being above eighty years old , he lay naked for a long time , under the open skie . About Easter , when the Christians were met together in a Church , to celebrate the remembrance of Christs Resurrection , the Arrians with a great power of armed men , set upon this innocent company , who with their naked swords slew many : The Minister that was preaching , they shot through the throat with an arrow : and such of them as escaped death , were by the command of the King , executed by sundry kinds of torments . In other places , when the Christians were administring the Sacrament , the Hereticks rushed in amongst them , taking the bread and wine , and trampling them under their profane feet . Then did Genserick command , that none but Arrians should bear any office , either about himself or his children : And a Bishop called Armogastes , they took , and first nipped his fore-head and legs with bow-strings ; then did they hang him up by one foot , with his head downward , yet did he seem to all men as if he slept in a feather-bed , which so enraged Theoderick the Kings son , that he commanded him to be beheaded , but some about him disswaded him from it , because said they , he will be accounted a Martyr . Then was he banished to dig in Mynes ; yet afterwards he was sent for again , and made a Cow-heard near to Carthage , that he might be a continual object of scorn . There was also one Saturus , a noble man , eminent for holiness , whom the Tyrant much laboured to draw to the Arrian profession , but he refusing , the King told him , that if he presently consented not , he should forfeit his house and goods , that his Children and slaves should be sould , and his wife should be given to the Camel-driver : Yet no menaces could shake his faith . His wife hearing of her doom , went to her husband as he was praying , with her garments rent , her hair disheveled , her Children at her heels , and a sucking infant in her hands , whom she cast at her husbands feet , and took him about the knees , saying , Have compassion ( O my sweetest ) of me thy poor wife ; and of these thy Children ; look upon them , let them not be made slaves ; let not me be yoaked to a base Marriage , &c. that which thou art required to do , thou dost it not willingly , but by constraint , and therefore it will not be laid to thy charge : He gave her an answer in the words of Job , Thou speakest like a foolish woman : thou actest the devils part ; if thou lovest thy husband , thou wouldst never seek to draw him to sin , which will procure the second death . I am resolved therefore as my Lord commands me , to forsake wife , children , lands , house , &c. that I may be his Disciple ; and accordingly he was dispoiled of all , and turned out a begging , yet all were forbidden to harbour him . Genserick having reigned thirty seven years and three moneths , died . Genserick being dead , his son Hunrick succeeded him , who at first was more moderate to the Christians , insomuch as they began to hold their meetings as before time . The Manichaean Hereticks he sought out , and though most of them were of his own Religion , yet he burnt some , and banished others . At the request of the Emperour Zeno and Placidia his wife , he suffered the Church of Carthage to chuse their own Bishop , having been destitute of one for twenty four years . Then they chose Eugenius , an humble , holy and charitable man , whose fame increasing , the Arrian Bishops much envied him , and put into the Kings head to forbid him to preach , and not to suffer any to enter into the Church , that were attired after the manner of the Vandals ; To which command Eugenius thus answered , The house of God is free for all : those which enter , no man may drive forth . The King being incensed with this answer , placed tortures at the Church door , who when they espied any man or woman in a Vandals habit , about to go into the Church , clapping flesh-hooks on their heads , and twisting them in their hair , with a strong twitch they pulled off hair , scalp and all , whereby some lost their eies , and some their lives . The women , besides these torments , they carried thorow the streets , to be made a publick laughing-stock , yet could they not force them to altar their Religion . Then did Hunrick ordain , that none of his Countries which dissented from his Religion , should receive their ordinary pensions and salaries . Then did he send many of them who had been delicately brought up , to Utica , in the parching heat of the sun , to dig the land for corn ; yet they went cheerfully , and comforted themselves in the Lord. Then did he command that no man should be a Knight , or bear any publick office except he turned Arrian : whereupon very many with invincible courage , forsook their honours and offices , rather then their faith . Many Virgins he caused to be proved by the Midwives in a most shamefull manner ; hanging them up from the ground with mighty weights at their feet , and putting to their sides ; breasts , back and bellies , red hot plates of iron , to compell them to confess that their Bishops and Ministers lay with them , that so he might from thence have an occasion to persecute them . Many of these died under the pain , and others remained lame and crooked all their lives after , yet would they not confess any such thing . Then did he banish into the wilderness , of Bishops , Ministers , Deacons , and other Members of Christ , four thousand nine hundred seventy six ; some of them being lame with the gout , others blind with age : Amongst whom also was Foelix Bishop of Abiris , possessed with a dead palsie , and therefore unable , either to go or ride ; which the cruel King being informed of , and requested that he might be suffered to stay ; he answered , if he be not able to ride , let wild bulls be coupled to drag him to the place appointed : So that they were fain to carry him on a Mules back across , as if he had been a sack . Then were all these holy Confessors , brought to the City of Sicca , where the Moors were to receive them , and transport them thence to the wilderness . Thither came two Arrian Earls , and with great subtilty sought to withdraw them from their stedfastness , saying , What mean you to be so obstinate , as not to obey the Kings Laws , whereas by complying with him , you may be preferred to honour ? Then did they all cry out , We be Christians , we be Catholicks , we believe , and confess the Trinity in Unity . Hereupon were they shut up in a grievous prison . Many mothers also voluntarily followed their little children , much rejoycing that they had born Martyrs : Others sought to draw them to rebaptization by the Hereticks but , through Gods grace , they could not prevail . As they passed on the way travelling more by night then by day , because of the excessive heat , a woman hasted after them , leading in her hand a little child , encouraging him , saying , Run Sirra , seest thou all the Saints how merrily they go forwards , and hasten to their Crown ? One of the company rebuked her , and asked her whether she went ? To whom she answered , Pray for me , I go with this little boy , my nephew , to the place of banishment ▪ least the enemies finding him alone , should seduce him from the way of truth into the way of Error . The enemies being more enraged because of their constancy , when they came to their lodgings , penned them up in narrow places . Then was denied to them all the comfort of access of their friends , for permitting whereof formerly , their Keepers had been beaten with staves . These blessed Saints were tumbled one upon another , as grains of corn , neither could they have means of stepping aside to ease nature , so that the stink of their excrements exceeded their other pain . Then were they brought forth , their garments , heads and faces besmeared with dirt in a pitifull manner , and by the clamorous Moors they were hastened forward in their journey ; yet they went singing with great joy unto the Lord , Loe , This honour have all his Saints . Then came to them the blessed Bishop Cyprian , who to their singular consolation , comforted every one of them with fatherly affection , and with streams of tears was ready to lay down his life for the brethren , and would fain have accompanied them , if he might have been suffered : He bestowed all that he had amongst them , for which he afterwards suffered imprisonment and much hard-ship , and at last had his hearts desire in being banished . There came great multitudes from sundry Countries and Cities , to behold these servants of God , and many casting their Children at their feet ; cryed thus , To whom will you leave us wretches whilest you go forward to your Crown ? Who shall baptize our infants ? instruct and administer the Sacraments to us ? our hearts serve us well to go with you if we might . But now none were suffered any more to go with them for their comfort , but they were pressed forwards , and made to run . When any of the aged , or tender Children fainted , they were first punched forwards with staves : Then were the Moors commanded to tie ropes to the feet of such as were unable to go , and to hail them thorow the rough places , so that first their garments were rent , then their flesh , and their heads were dashed against the sharp edges of rocks , whereby very many of them died . The rest that were stronger came at last to the wilderness , where , like beasts , they had barly given them for their food ; there were also abundance of venemous serpents and scorpions in that place , whose sting was deadly , yet , thorow Gods great Providence , none of these servants of Christ gat any hurt thereby . Hunrick in the seventh year of his reign , directed his Mandate to Eugenius Bishop of Carthage , and told all other Bishops in Africk , that they should by such a day meet at Carthage to defend by disputation their faith against the Arrian Bishops ; but withal , by the tenour of the decree , they perceived that he would not suffer any of them to live within his dominions , which caused great heaviness amongst them . Eugenius returned answer , that since it was the common cause of all the Christian Churches , it was but equal that Bishops out of other Countries should be requested to be there present also ; and this he did , not because they suspected their own abilities to defend the truth , but because he knew that strangers might use more liberty of speech then they could , and that other Bishops might be witnesses of their sufferings , but this request did but more enrage this unreasonable Tyrant . The appointed day approaching , many Bishops resorted to Carthage , worn out with afflictions and sorrows , yet for many days after their coming , there was no mention of disputing , till in the mean time the King had singled out the learnedest and skilfullest of them , that by sundry Calumniations he might make them away : Amongst whom was Laetus , a stout and learned man , whom he first imprisoned , and then burnt him in the fire , that so he might strike a fear into the rest . At last the Disputation began , and the Orthodox , to avoid tumult , chose out some to answer for all the rest . The Arrians placed themselves upon lofty Thrones , whilest the Orthodox stood below upon their feet ; Whereupon they said , Conference is to be taken in hand , not where proud superiority of power bears sway , but where , by common consent , the Disputants upon equal tearms debate the controversies , that truth may come to light , &c. Then were all the Catholicks commanded to have an hundred stroaks a piece with a cudgel , given them for this speech : Whereupon Eugenius said , The Lord from heaven behold the violence which we suffer , and consider the tribulation which we sustain from our persecutors . Then did the Orthodox Bishops desire the Arrians to propound what they intended ; But the Arrian Bishops seeing them ready to dispute with them , sought out tergiversations , and declined the dispute . Hereupon the Orthodox drew forth a declaration of their faith , excellently well penned , and exhibited it with this Protestation , If you be desirous to know our belief , the faith which we hold is herein comprised . The Arrians stormed exceedingly at this , giving them outragious language , and presently by false Calumnies they accused them to the King , and so incensed him , that by an Edict in one day he caused all the Christians Churches through Africk to be shut up , giving to the Arrians all the goods and Churches of the Orthodox . Then did he command that all those godly Bishops that were met together at Carthage , should be spoiled of all that they had in their lodgings , and so driven out of the City-gates ; having neither servant , nor beast , nor garment to s●ift them in , left unto them ; and all men were forbidden either to harbour them , or give them any sustenance , the King threatning to burn him and all his family that should relieve them . The Bishops being thus turned out , lay in the open fields round about the Wals : and when the Tyrant went forth to the fish-ponds , they met him , saying , Why are we so afflicted ? what evil have we done ? If we be called to dispute , Why are we spoiled of all we have ? Why are we slandred ? Why are we forced to remain here amongst the dung-hills , afflicted with hunger and nakedness , far from our Churches and houses ? Herewith the Tyrant was so enraged , that he commanded his horsemen to ride over them , whereby many of them were sore bruised and wounded , especially the aged and weak men : Then did he command them to meet him at the Temple of Memory : and when they came thither , they had this writing delivered to them ; Our Lord King Hunrick , lamenting your obstinacy in refusing to obey his will , and to embrace his Religion , yet intends to deal graciously with you , and if you will take this oath , he will send you back to your Churches and houses : Then they all said with one consent , We are all Christians , and Bishops , and hold the Apostolical and only true faith ; and thereupon they made a brief confession of their faith ; But the Kings Commissioners urged them without any further delay to take the oath contained in that paper ; Whereupon they answered , Do you think us bruit beasts , that we should so easily swear to a writing , wherein we know not what is contained ? Then was the Oath read unto them , which was this , You shall swear that after the death of the Lord our King , his son Hilderick shall succeed him in the Kingdom , and that none of you shall send letters beyond the seas . If you take this oath , he will restore you to your Churches . They that were plain-meaning men amongst them , were willing to take it ; but others that saw further into the subtilty of it , refused it . Then were those which would take it , commanded to separate themselves from the other , which being done , a Notary presently took their names , and of what Cities they were : he did the like also by the Refusers ; and so both parties were committed to ward , and shortly after the King sent them word ; first to those that would have taken the oath : Because that you , contrary to the rule of the Gospel , which saith , Thou shalt not swear at all , would have sworn : The Kings Will is , that you shall never see your Churches more , but shall be banished into the wilderness , and never perform any Ministerial office again ; and there you shall till the ground : But to the Refusers of the oath , he said , because you desire not the reign of our Lords son , you shall therefore be immediately sent away to the Isle of Corse , there to hew timber for the ships . He also sent abroad through all Africk , his cruel tormentors : So that no place , no house remained free from lamentation , screeching and out-cryes . They spared neither age nor sex , but only such as yielded to their will. Some they cudgelled with staves ; some they hung up , others they burned . Women , and especially gentlewomen , they openly tortured stark naked without all shame : Amongst whom was Dionysia , whom when they saw bolder , and more beautifull then the rest , they first commanded her to be stript naked , and made ready for the cudgels , who spake boldly to them , saying , I am assured of the love of my God , v●x me how you will , only my woman-hood disclose you not ; But they , with greater rage , set her naked upon an high place for a publick spectacle : Then did they whip her till the streams of blood flowed all over her body : Whereupon she boldly said , Ye Ministers of Satan , that which you do for my reproach , is to me an honour . And beholding her only son , that was young and tender , and seemed fearfull of torments , checking him with a motherly Authority , she so encouraged him , that he became much more constant then before . To whom in the midst of his terrible torments , she said , Remember , O my child , that we were baptized in the name of the holy Trinity : Let us not lose the garment of our salvation , least it be said , Cast them into outer darkness , where is weeping ▪ and wailing and gnashing of teeth : For that pain is to be dreaded , that never endeth ; and that life to be desired , that alwayes lasteth : The youth was so encouraged hereby , that he persevered patient in all his sufferings , till , in the midst of his torments , he gave up the Ghost . Many by her exhortations and example were gained to God , and animated in their sufferings . Not long after , Cyrillas the Arrian Bishop at Carthage , stirred up the Tyrant against the Christians , telling him , that he could never expect to enjoy his Kingdom in peace , so long as he suffered any of them to live , Hereupon he sent for seven eminent Christians from Capsa to Carthage , whom he first assaulted with flattery and large promises of honour , riches , &c. if so be they would imbrace his faith : But these servants of Christ rejected all those profers ▪ crying out , One Lord , one faith , one Baptism ; saying also , Do with our bodies what you please , torment them at your will , it s better for us to suffer these momentary pains , then to endure everlasting torments . Hereupon they were sent to prison , loaded with great iron chains , and thrust into a stinking Dungeon : But God stirred up the hearts of many godly persons ( by great bribes to the Jayler ) to procure daily access to them , and by their exhortations , they were so corroborated in the faith , that they much desired to suffer the like things for Christ with these men , and would willingly have laid down their necks to the Persecutors swords . The Tyrant hearing of it , was exceedingly enraged , caused them to be kept closer , loaden with more chains , and to be put to great torments . Then did he cause a ship to be filled with combustible matter , commanding that these holy Martyrs should be put into it , and fast bound in the same , and fire to be set to the ship in the sea , that they might be burned to death . When they were brought out of the prison , the multitude of Gods people accompanied them to the ship , who as innocent Lambs were led to be sacrificed , looking upon their weighty irons , as rare Jewels and Ornaments . With chearfulness and alacrity they went towards the place of execution , as if they had gone to a banket , singing with one voice unto the Lord , as they went along the street , saying , This is our desired day , more festival then any fe●●ivity : Behold , now is the accepted time , behold , now is the day of salvation ! when for the faith of our Lord God , we endure death , that we may not loose the garment of obtained faith . The people also with one voice cried ; Fear not , O servants of God , neither dread the threats of your enemies : Die for Christ , who died for us , that he might redeem us with the price of his saving blood . Amongst these was a pretty boy , to whom a subtil Seducer said , Why hastest thou , my pretty boy , unto death : let them go , they are mad ; Take my counsel , and thou shalt not only have life , but great advancement in the Kings Court : To whom the lad answered , You shall not get me from the fellowship of these holy men , who bred me up , with whom I lived in the fear of God , and with whom I desire to die ; and with whom I trust , I shall obtain the glory to come . And so being all put into the ship , they were burned together . After the death of Hunrick , Gundabund succeeded in the Kingdom , who continuing in the steps of his cruel predecessors , afflicted the Christians grievously by sundry kinds of persecution , during the space of twelve years , at the end whereof he died , and Thrasamund succeeded him , a man that excelled all his Predecessors in magnanimity and courage . His manner was by perswasions , flatteries , promises and rewards , to seek to draw the Christians to his Arrian Heresie ; but they which would not be prevailed with hereby , he no way punished or molested them . In his time there were great Wars between the Moors and Vandals , the Moors had one Cabaon for their General , who commanded all his souldiers to use abstinence in their diet , and to abstain from women , and from all Injury and wrong-doing . The women he enclosed within trenches by themselves , commanding that under pain of death no man should have access to them . Then did he send forth a certain company of Moors , commanding them privately to follow the Camp o● the Vandals , and that wheresoever the Vandals profaned any Church of the Christians , presently after their departure , they should follow and purge the same ; For ( saith he ) if the Christians God be a good God , then will he assist them that are devoted to him , and punish the Blasphemers . These men in counterfeit base attire , followed the Vandals Camp ; and whereas the Vandals where ever they came , took up the Christians Churches for their Horses and Beasts of burthen , carrying themselves very insolently against God and his House : beating and abusing the Ministers and Church-Officers , making them to attend upon them as their slaves . After their departure the Moors on the contrary , cleansed the Churches , carried out the dung ▪ kneeled down to , and reverenced the Ministers , and distributed money to the poor , and thus they did continually . Then did Cabaon prepare to give his enemies battel ; and whereas the Vandals were all Horse-men , and very well mounted , their Horses were so afrighted at the sight of the Moors Camels , that they were presently put into disorder , and the Moors with darts and arrows did so pelt them , that they put them to flight , and slew many of them , whereupon Thrasamund shortly after died of grief . Then did Ilderick the son of Hunrick succeed in the Kingdom , who was equally mild and gentle , both to the Vandals and Christians , and one that kept very fair correspondence with the Emperour Justinian . But Gilimer , a cunning and ambitious man , deposed him , and usurped the Kingdom to himself . Whereupon Justinian sent against him that brave and gallant General Billisarius , who overcame him in several battels , took him prisoner , freed the Christians from persecution , and subverted the Empire of the Vandals in Africk , after they had reigned there for the space of ninety years , wherein for the most part they had been cruel persecutors of the true Church of God. Salvian , who was Bishop of Masilia , and lived at the same season , complaineth , that before these brutish Vandals came into Africk , the Church of God there was much degenerated from its ancient purity , and the power of Godliness was much decaid ; insomuch as they which lived exactly according to the Rule of Gods Word , were hissed at as they went in the streets , as if they had been monsters : Whereupon , saith he , the passage of the Vandals into Africk , was not to be imputed to Gods rigour , but to the Africans wickedness , &c. Collected out of a Book written by Victor Bishop of Utica , who lived at the same time , and was himself a Sufferer under this persecution . Here place the fifth Figure . THE PERSECUTION OF THE CHURCH UNDER THE PAPACY . CHAP. XXI . The Persecutions of the Waldenses , which began Anno Christi , 1160. WHen the darkness of Popery had overspread the Christian world , so that Kings and Princes imploied their Authority to establish the Romish Idolatry , appointing to slaughter such as denied Transubstantiation , Adoration of the Host , bowing the knees before it , &c. this occasioned many Christians to detest this superstition as unknown to the Apostles and primitive Church . And first of all God raised up Berengarius , presently after the year one thousand , who boldly and faithfully preached the Truth , and against the Romish Errors , continuing his Ministry , till about the time that William the Conqueror came into England , whereupon the Gospellers were called Berengarians , till about the year 110. At which time common notice being taken of their separation from the Church of Rome , and their disagreeing from so many of their Tenents , they were branded with the odious name of Hereticks , And twenty years after , when they were grown into a very great multitude , they had one Peter Bruis for their most famous Preacher , who taught long , and publickly at Tholouse , under the protection and favour of a noble Earl , called Hildephonsus , whereupon in those parts they were called Petro-Brusians . For Peter Bruis , Anno Christi , 1120. published their Tenents in a book called Anti-Christ , wherein he declared both the ground of their Doctrine , and the causes of their separation from the Romish Church . Twenty years after this , they were grown into a mighty multitude about Anno Christi , 1140. whereupon the Popes of Rome now began to lay about them for their Extirpation : For which end he stirred up his most learned followers to write against them ; and warned Princes to take heed of them , and to banish them out of their Territories . Anno Christi , 1147. they had Henry of Tholouse for their most eminent Preacher , whereupon they began to be called Henericians ; and because they were well red in the Scriptures , especially in the Epistles of St. Paul , whom by way of eminency they called the Apostle , alleadging Texts out of him , nnd would admit of no Testimonies for the proof of Religion , but only out of Scripture , they were called Apostolicks . And shortly after God raised up Peter Valdo a Citizen of Lions in France , who shewed himself most couragious in opposing the Popish inventions , withal taxing divers other innovations which were crept into the Church of Rome , and he was the more eagerly hearkened unto , because he was in high esteem for his Learning and Piety , and his liberality to the poor ; for besides the nourishing of their bodies , he did also feed their souls , by exhorting them to seek Jesus Christ , and salvation by him . The Arch-Bishop of Lions being informed that Valdo used thus to instruct the people , boldly taxing the vice , luxury , and pride of the Pope , and his Clergy , forbad him the same upon pain of Excommunication , and proceeded against him as an Heretick ; Valdo replied , that he could not be silent in a cause of so great importance , as the salvation of mens souls , wherein he must obey God rather then man : Then did the Arch-Bishop seek to have him apprehended , but could not effect it , Valdo having many great friends , and being generally beloved , whereby he continued ( though closely ) in Lions three years . Pope Alexander the third being informed that divers persons in Lions questioned his soveraign Authority over the whole Church , cursed Valdo , and his Adherents , commanding the Arch-Bishop to proceed against them by Ecclesiastical censures to their utter extirpation ; whereupon they were wholly chased out of Lions . Valdo and his followers were called Waldenses , which afterwards spread themselves into divers Countries and Companies . The opinions of these Waldenses for which they were so declaimed against , and cruelty persecuted by the Romanists , were these . 1. That holy oyl is not to be mingled in Baptism . 2. That all such prayers are superstitious and vain which are made over the oyl , salt , wax , incense , boughs of Olives and Palms , Ecclesiastical garments , calices , Church-yards , and such like things . 3. That time is spent in vain in Ecclesiastical singings , and saying the Canonical hours . 4. That flesh and eggs may be eaten in Lent , and that there is no merit in abstinence at such times . 5. That when necessity requires , all sorts of persons may marry , Ministers as well as others . 6. That auricular confession is not necessary . 7. That Confirmation is not a Sacrament . 8. That Obedience is not to be performed to the Pope . 9. That Ministers should live upon Tithes and Offerings . 10. That there is no difference between a Bishop and a Minister . 11. That it is not the dignity , but deserts of a Presbyter that makes him a better man. 12. That they administer the Sacrament without the accustomed form of the Roman Church . 13. They say that Images are to be taken out of Churches , and that to adore them was Idolatry . 14. They contemned the Popes indulgences , and say , that they were of no vertue . 15. They refused to take any oath whereby they should be enforced to accuse themselves , or their friends . 16. They maintained their Ministers out of their own purses , thinking it unreasonable that such should be diverted from their studies , whilst they were forced to get their livings with their own hands . 17. They held that the Miracles done in the Church of Rome , were false Miracles . 18. That the Religion of the Frier Mendicants was invented by the Devil . 19. That the Pope of Rome was not to be obeyed . 20. That whoredom and stews were not to be permitted under pretense of avoiding Adultery and Rapes . 21. That there is no Purgatory wherein the souls of the deceased are to be purged before they be admitted into heaven . 22. That a Presbyter , falling into scandalous sin , ought to be suspended from his office till he had sufficiently testified his Repentance . 23. That the Saints deceased are not to be worshiped , and prayed unto . 24. That it matters not for the place of their burial , whether it were holy or no. 25. They admitted no extream unction amongst the Sacraments of the Church . 26. They say , that Masses , Indulgences , and prayers do not profit the dead . 27. They admitted no prayers , but such as did correspond with the Lords prayer , which they made the rule of all their Prayers . 28. Lastly , Though their adversaries charged them with holding , that every lay-man might freely preach to the people , yet they had Bishops , and orders amongst themselves ; as the Order of Bulgarie , the order of Druguria , ; and they who were their Ministers were ordained thereunto , though they were not of the Romish Institution , as Nicolus Viguierius , and others report of them . Valdo himself went into Dauphiney , conversing in the mountains of the same Province with certain rude persons , yet capable of receiving his belief : his Disciples also spread into Picardy , whence they were called Picards : against whom afterwards K. Philip ( enforced by the Ecclesiastical persons ) took arms , and overthrew three hundred gentlemens houses that followed their part , and destroied some walled Towns , pursuing them into Flanders , whether they fled , and causing many of them there to be burnt to death . This persecution caused many of them to flie into Germany , and Alsatia , where they spread their Doctrine ; and shortly after the Bishops of Mayence and Strasburg , raised up a great persecution against them , causing five and thirty Burgesses of Mayence to be burnt in one fire , and eighteen in another ▪ who with great constancy suffered death . At Strasburg eighty were burnt , at the instance of the Bishop ; yet multitudes of people received such edification by the exhortations , constancy , and patience of the Martyrs , that Anno 1315. in the County of Passau , and about Bohemia , there were above eighty thousand persons that made profession of the same faith . Anno Christi 1160. some of them came into England , and at Oxford were punished in the most barbarous and cruel manner as ever were any Christians for Religion-sake before the time , as you may see in my English Martyrologie . And three years after in the Council of Turon , or Towers in France : viz. 1163. Pope Alexander the third , made a decree , that these Gospellers , and all their favourers should be excommunicated , and that none should sell them any thing , or buy any thing of them , according as it was fore-prophesied , Rev. 13.17 . But notwithstanding all these devises they had goodly Churches in Bulgary , Croatia , Dalmatia , and Hungary . The Popish Monks to make them odious , and to have the better occasion to persecute them , raised up many foul slanders of them , as they were sorcerers , buggerers , &c. that they assembled themselves in the night time , and that the Pastors commanded the lights to be put out , saying , Qui potest capere , capiat , catch who catch can , whereupon they committed abominable incest , the son with the mother , the brother with the sister , the father with his daughter , &c. they charged them also with many foul and false opinions : from which accusations they by a publick Apology and vindication cleared themselves , which they published both in French and their own language . Rainerus the Monk saith of them , that amongst all those which have risen up against the Church of Rome , the Waldenses were the most dangerous , in regard of their long continuance , for some say , that it hath continued from the time of Pope Silvester ; and some say , from the Apostles time ; and because this Sect ( saith he ) is more general , and there is scarce any Countrey in which it hath not taken footing : and because it hath a great appearance of piety , for they carry themselves uprightly before men , and believe rightly touching God in all things , holding all the Articles of the Creed , only they hate and revile the Church of Rome , and therein ( saith he ) they are easily believed of the people . Cesarius saith , that this Heresie so encreased , that in a short time it infected usque ad mille civitates , a thousand Cities . Parsons saith , that they had an Army of seventy thousand men to fight for them ; yea , they were so spread in Germany , that they could travel from Collen to Milan in Italy , and every night lodge with Hosts of their own profession . Hereupon the Pope hath always used all his art for their utter extirpation , by his Thunder-bolts , Curses , Canons , Constitutions , Decrees , and whatsoever else might make them odious to Kings , Princes , and people , giving them over to Satan , interdicting them all Communion and society with others , making them incapable of any charges , honours , profits , to inherit lands , to make wills to be buried in Church-yards , yea , confiscating their goods , dis-inheriting their heirs , and where they could apprehend any of them , they condemned them to be delivered to the secular power , their houses to be razed , their lands and goods to be confiscated , commanding Kings , Princes , Magistrates , Consuls , and people , to make an exact inquisition , to shut the City-gates , to ring the Toll-bell , to arm themselves , to apprehend , kill , or use any other violence to them , giving to their Accusers a third part of their Estates , condemning all favorers of them to the same punishment . Anno Christ , 1163. came some of these godly persons to Collen in Germany out of the parts of Flanders , where they secretly remained for a time in a barn near the City : But the diligence of the Popish Clergy found them out by their not coming to their Church , and so caused , them , to be apprehended , and brought before them ; and after examination because they constantly adhered to the truth , and would by no means be brought to recant the same , they condemned them , and delivered them to the secular power : who carrying them out of the City , ( being four men , and one young woman ) they first bound the four men to a stake , and set fire to them : The people much pitied the young woman , and would fain have saved her , hoping that the burning of her companions would have wrought her to a recantation ; but she perceiving their drift , strugled out of the hands of those that held her , and voluntarily leaped into the fire , whereby she was burned with them . Godfridus Monachus . Anno Christi , 1194. Aldephonsus King of Arragon ( probably by the instigation of Pope Celestine , and mis-information of his Clergy ) published this evil Edict against them . Aldephonsus by the grace of God King of Arragon , &c. to all Arch-Bishops , Bishops , and the rest of the Prelates of the Church in his Kingdom , to Earls , Vicounts , Knights , and all the people of his Kingdom , and to all that are in Authority , health , &c. Because God would have us to be over his people , it is a worthy and just thing that we take continual care as far as in us lies of the salvation , and defence of them : Wherefore being imitators of our Predecessors , and in obedience to the Canons , we judge that all Hereticks cast out of the sight of God and of all Catholicks , are to be condemned , and persecuted every where , namely the Waldenses , or poor men of Lyons , whereof there is no number , who being cursed by his holy Church : We also command to depart , and flie from all our Kingdoms , and places within our power , as enemies to the Cross of Christ , our selves , and this Kingdom . Therefore from this day forward shall presume to receive the foresaid Waldenses into their houses , or to hear their doleful preaching , or to give them meat , or any other relief , let him know , that he hath incurred the indignation of God , and of us , and that he shall be punished as a Traitor , and all his goods shall be confiscated without remedy or appeal . And this our Edict we command to be published upon Sundays by Bishops , and all Rectors of Churches , &c. through all our Dominions . And we command that the foresaid punishments be inflicted upon all Transgressors of it by our Bailyffs , Justices , &c. And if any of the foresaid naughty , people whether noble , or ignoble , shall presume to stay three days after the publication hereof , and not hast their removal , we will , and command all men to bring upon them all mischief , disgrace , and agrievance ( except death , or cutting off their members ) which shall be gratefull and acceptable to us , neither shall they fear any punishment for the same , &c. But this same Aldephonsus that made this cruel Edict by the just retribution of God , the very next year lost part of his Kingdom to the Moors , and his son having also fifty thousand of his men slain in one battel . Hoveden . The Popelings exercising such cruelty against the Gospellers , they began to defend themselves by arms , repelling force with force : and when , being overpowred by multitude , they could defend themselves no longer , they left their places , and became souldiers abroad , and many of them became very helpfull to our King Henry the second in his Wars , when he was molested about Arch-Bishop Beckets death : Also our King Richard the first at his return out of the Holy land , ( as they called it ) made good use of them ( who though they were cursed by the Pope , yet were they blessed by God ) for the recovery of his right , and for the defence of his people . Valdo notwithstanding all the curses of the Pope , continued to publish , that the Pope was Anti-Christ , the Mass an abomination , the Host an Idol , and Purgatory a fable : whereupon Pope Innocent the third , Anno , 1198 , seeing that the other remedies were not sufficient to suppress these Hereticks , as he called them , authorized certain Monks Inquisitors , who by process should apprehend and deliver them to the secular power , by a far shorter , but much more cruel way then was used formerly ; for by this means the people were delivered by thousands into the Magistrates hands , and by them to the Executioners , whereby in a few years all Christendom was moved with compassion , to see all those burnt and hanged , that did trust only in Christ for salvation . The Pope seeing that this suppressed not , but rather increased the number of his enemies , sent certain Bishops and Monks to preach in those places of the Waldenses , but their preaching converted not any of them from their former opinions . Amongst those Monks was Dominick , who was a zealous persecutor of these Saints of God both in word and deed , who seeing himself to be in Authority ▪ instituted an Order of begging Monks , called after his name Dominicans , which order was confirmed by the Pope , for their zealous assisting of him against the Waldenses , and this Dominick laboured in the inquisition with such contentment to the Popes , that from that time forward the Monks of his order have always been imploied in the inquisition . The power of these Inquisitors was without limitation , they could assemble the people by the sound of a bell when they pleased , proceed against the Bishops themselves , they could imprison and release without controul : Any accusation was sufficient with them : A sorcerer ▪ a whore was a sufficient witness in the case of pretended Heresie : It mattered not who accused , or whether by word of mouth , or ticket thrown in before the Inquisitors : for process was thereby framed without party , without witness , or without other Law , then the pleasure of the Inquisitors . To be rich was a crime near to Heresie , and he that had any thing to lose , was in the way to be undone , either as an Heretick , or as a favourer of them : yea , bare suspition stopped the mouths of parents , kinsfolk , and friends , that they durst not intercede each for other . If any did but convey a cup of cold water , or a pad of straw to the poor Saints that lay in stinking dungeons , he was condemned as a favourer of the Hereticks , and brought to the same or worse extremities . No Advocate durst undertake the defence of his nearest kinsman , or friends : no Notary durst receive any Act in his favour ; yea , death it self made not an end of their punishment , for sometimes they passed sentence against the bones of the dead , to dis-inter and burn them , it may be thirty years after the death of the party accused . Such as were heirs had nothing certain , for if their fathers or kindred were accused they durst not undertake the defence of their own right , possess their own inheritance , without the crime or suspition of Heresie . The greatest and richest amongst the people were constrained even to adore these Monks Inquisitors , and to give them great sums for the building of their Convents & houses , for fear to be accused of Heresie . And the better to keep the people in aw , these Inquisitors would sometimes lead in Triumph their prisoners in their processions , enjoyning some of them to whip themselves , others to go in their shirts bare-foot and bare-headed , having a With about their necks ; and a torch in their hands for the greater terrour to the beholders , seeing persons of all estates and sexes in so miserable a condition . Some of these accused persons were sent into the holy Land , or enrolled for some other expedition against the Turks and Infidels , where they were to serve for a certain time at their own charge : in the mean time these Fathers Inquisitors took possession of their houses and goods , and when they returned home , they must not so much as enquire whether these Monks had in their absence lain with their wives , lest they would be condemned as back-sliders , and unworthy of favour . Anno Christi , 1201. A gallant Knight that was one of these Waldenses , called Enraudus , whom Henry , Earl of Nivers had made Gonour of his land , was accused of Heresie , and brought before the Popes Legat , who called a Common Council at Paris against him , consisting of the Arch-Bishop , Bishops , and Ministers of Paris , who after examination of witnesses , condemned him for an Heretick , and so delivered him to the secular power , by whom he was burned in the flames . Chron. Rol. Altissiodorensis . In Octo. Anno Christi , 1207. in the Town of Mont-royal near Carcasson in the Earldom of Tholouse , there was held a famous disputation between Didacus Bishop of Oxon , a Spaniard : Frier Dominick ; Peter of the New Castle , the Popes Legat , and Raph his Colleague on the one party , and Arnold Hot , Pastor of the Albingenses , with some other of his fellow-labourers on the other party : The Arbitrators were two noble men , viz , Bernard de villa nova , and Pernail of Arras ; and two Plebians , viz. Raimond Godius , and Arnold Riberia , The Questions disputed upon were these : First , that the Church of Rome is not the Spouse of Christ , nor an holy Church , but an impure one , and instructed by the Doctrine of Satan . Secondly , That their Ecclesiastical Polity is not good , nor holy , nor established by Jesus Christ. Thirdly , That the Mass , as it is celebrated therein , was not instituted by Christ , or his Apostles . The Bishop undertook to prove the contrary : but after three days disputation , he desired fifteen days to commit his Arguments to writing ; and Arnold Hot required eight days to put in his Answer . At the day appointed the Bishop brought in a very long writing ; and Hot desired to answer by word of mouth , intreating his Auditors that he might not seem troublesom to them , if he were long in answering so long a discourse ; and it was granted that he should be heard with patience without interruption , and so he discoursed for divers hours four days together , to the great admiration of all that heard him , and so ready was he therein , that all the Bishops , Abbats , Monks , and Priests , wished themselves elsewhere : For he framed his answer to each point in order , as it was set down in the writing , and that with such plainness and perspicuity , that he gave all that were present to understand , that this Bishop , though he had writen much , yet had he concluded nothing that might truly turn to the advantage of the Church of Rome against his Assertions : Then did Arnold request , that forasmuch as the Bishops , and himself in the beginning of the conference , were bound to prove whatsoever they affirmed by the Word of God only , it might now be imposed upon the Bishops , and Priests to make good their Mass as they sing it , part by part , to have been instituted by the son of God , and so used by the Apostles , &c. But the Bishops were not able to prove that the Mass , or any part of it was so ordained or used , whereupon they were much discontented , and ashamed . Arnold proceeded to prove that it was not instituted by Christ or his Apostles . For ( said he ) if the Mass were the holy Supper instituted by our Saviour , there would remain after the consecration , that which was in the supper of our Lord , viz. Bread : But in the Mass there is no bread ; For by transubstantiation the bread is vanished , therefore the Mass is not the holy Supper of the Lord : &c. The Bishops , Legats , Monks , and Priests having nothing to answer to these things , retired themselves : not being willing to here any more : and fearing least these Gospellers should work such an impression on the hearts of those that were present , as might shake their beliefe touching the Masse , they dessolved the Assembly . Nich Vignerius . Between the years 1176. which was the time when this Inquisition was first erected , to the year 1228. there was so great a havock made of poor Christians , that the Arch-Bishops of Aix , Arles , and Narbonne , being assembled at the request of the said Inquisitors , to conferre with them about divers difficulties in the execution of their offices , had compassion of the great number that were accused & cast into prison , saying , We hear that you have apprehended such a multitude of the Waldenses , that it is not only impossible to defray the charge of their food , but to provide lime and stone to build prisons for them , we therefore advise you to forbear this rigour till the Pope be advertised , and direct what he will have done in this case , &c. Yet notwithstanding all this cruelty , there was in the year 1260. according to the report of George Morrel in his memorials , p. 54. above eight hundred thousand persons that made profession of the faith of the Waldenses . Besides the Churches that they had in Valentinois , where their faith was propagated from the father to the son , their religion spread also beyond the Alps into the valley of Pragela , within the jurisdiction of the Arch-Bishop of Turin , from whence were peopled the Waldensian Valleys of Piedmont , La Perouse , S. Martain , Angrogne , &c. This valley of Pargela was one of the safest retiring places that the Waldenses had , being environed on all sides with mountains almost inaccessible , into the caves whereof they retired themselves in the times of persecution : and though they were weakned on all sides , environed with enemies , and in danger of being apprehended if they looked but forth of their doors ; yet was there never any wordly respect that had power to alter their holy resolution from the father to the sonne , to serve God , taking his Word for the rule of their faith , & his Law for the rule of their obedience : yea , no sooner were the infants weaned from their mothers breasts , but their parents took a singular delight to instruct them in the Christian faith . There Pastors also did not only preach to them on the Sabbath daies , but went in the week daies to instruct them in the villages and hamlets , not sparing themselves for the roughnesse of the rocks , the coldnesse of the ayr , and the cragginesse of the country , where they were fain to climbe up high mountains to visit their flocks . There was also holy Discipline exercised amongst them : The people praied with fervency at night when they went to their rest , and in the morning before the went about their labour : They had Schools wherein their children were taught and nurtured . B●t whilest they thus busily sought the advancement of Gods glory and their own salvation , the devil raised up a persecution against them . Anno 1380. by a Monk Inquisitor , called Francis Boralli , who had a commission to enquire after the Waldenses in Aix , Arles , Ambrun , Viene , Geneva , Aubone , Savoy , the Venetian County , the Principality of Orenge , the City of Avignion , &c. which commission he received from Pope Clement the seventh . This Monk cited to appeare before him at Ambrun , all the Inhabitants of Frassiniere , Argentire , and of the valley Pute upon pain of excommunication : but they appeared not , whereupon they were condemned of contumacy , and excommunicated : and for the space of thirteen years , as he caught any of them , he delivered them up to the secular power to be burnt at Grenoble , the number of whom was an hundred and fifty men , divers women , with many of their sons and daughters ; besides about eighty persons of Argentire . The Inquisitors also adjudged to themselves two par●s of all their goods ▪ and the third part to the temporal powers : they forbad all their bordering neighbours also to assist , receive , visit , or defend them or to converse with them in any sort upon pain of being attainted , and punished as favourers of Hereticks , &c. The Waldenses of the valley of Pragela , Anno 1400. were assaulted by their enemies on the side of Susa in Piedmont : but most of their assaults proved in vain , because these Waldenses retired into the high mountains , hiding themselves in the caves and hollow places thereof , from whence they much endamaged those that came to assail them . Their enemies seing this , came upon them in the depth of winter , when those poor people never suspected it , all the mountains being covered over with snow : and thereupon they retired into the highest mountain of all the Alps , together with their wives and children , the mothers carrying some in their cradles , and leading others by the hand : yet the enemy followed them till night , and slew many before they could recover the mountain : and they which were so slain had the better bargain : for night coming on , these poor people being in the snow , without any meanes to make a fire for their infants , many of them were benummed , and in the morning above eighty of them were frozen to death in their cradles , and most of their mothers died also , and divrese others were giving up the last gasp : The enemies lay all night in these peoples houses , which they ransacked and pillaged , and so returned to Susa , but by the way , meeting with a poor Waldensian woman , they hanged her upon a tree , and so departed . The VValdenses of the valley of Frassiniere , were greatly persecuted by the Arch-Bishop of Ambrun , Anno 1460. who made a Monk called John Vayleti his Commissioner against them , which Monk proceeded with such diligence and violence , that scarce any person could escape his hands , but that he was either apprehended for an Heretick , or a favourer of them , whereby many Papists suffered amongst the rest , which caused them to petition King Lewis the eleventh of France , by his authority to stay the course of that persecution : and thereupon the King wrote his Letter to the Governour of Dauphine , signifying , that whereas the Inquisitors had daily sent forth their processe against many poor people in those parts without reasonable cause , putting some to the rack , and condemning them for matters whereof they were never guilty , and which they could not prove by any witnesse : and of others they had exacted great sums of money , and divers waies had unjustly vexed , and molested them : he therefore decreed that for the time to come all such processe should be void , and of none effect , nor any wrong done to them in body , goods , or good name , except there were any that obstinately maintained and affirmed any thing against the holy Catholicke Faith. But the Arch-Bishop was so far from ceasing the persecution upon this Edict , that he grew more violent by reason of the last clause , pretending that he did not any thing contrary to the Kings precept , seeing they which were cited , appeared not to justifie themselves , &c. He also suborned many Priests , which were his own Officers , to depose , that all they which had petitioned the King were VValdenses : He also hired one John Pelegrin to accuse them for assembling themselves in dark places to commit whoredom , &c. and then he sent to the Court to justifie himself from the complaint made to the King against him , that he had persecuted the Waldenses rather out of covteousness to get their goods , then out of zeal to the Catholick Faith : but this single witness prevailed but litle , seeing there were many other who deposed , that they had never seen any such villany amongst the Waldenses , nor any the least appearance of the same . Yet did not the Archbishop cease to prosecute them to the uttermost of his power , so that he caused most of them to flie away , only one James Pateneri stood to it , averring before the Court that he was unjustly vexed , contrary to the Kings Letters , demanding a copy of the proceedings , that he might right himself by Law : ●hereupon the Archbishop left him , and fell upon those that wanted the like courage , citing the Consuls of Frassiniere to answer for themselves , and all the inhabitants of their valley : But they refused , saying , that they had nothing to say before the Archbishop , seeing their cause was now depending before the King and his Council , protesting against the Archbishops power , and demanding a copy of the Kings Letter : But the Archbishop , notwithstanding this protestation , sent them to the fire , without any other indictment . Yet the Lord left not this cruelty long unrevenged , for shortly after the Archbishop died by the stroak of Gods justice , and so ended his Persecution ▪ Anno Christi 1487. One villany of the Inquisitor Valeti may not be forgoten , which was this : When he examined any of the Waldenses , Whether he beleeved that the bread in the Sacrament , after the consecration , was changed into the reall and naturall body of Christ which hung upon the crosse ? If the Waldenses answered , No ; he set down his answer thus , That he beleeved not in God. When he asked , Whether we ought not to pray to Saints ? If they answred , No ; he set down , That the railed upon , and spake evil of the Saints . When he enquired , Whether we ought not to pray to the Virgin Mary in our necessities ? If they answered No ; he set down , That they spake blasphemy against the Virgin Mary , &c. And by Gods providence these Records were kept in the Arch-bishop of Ambruns house , till the City and their Records fell into the hands of the Protestants an hundred years after , and so God brought all their knavery to light . Anno 1488. Pope Innocent the eight sent Albert de capitaneis , Arch-Deacon of Cremona against these Waldenses , who craved aid of the Kings Lieutenant of Dauphine , against them . This Lieutenant for his service levied troops of men , and at the Arch-Deacons request , led them against the Waldenses in the valley of Loyse , and to colour his proceedings with a pretence of justice , he took a Counsellour of the Court along with him . But when they came to the valley , they found no inhabitants , for they were all retired into their Caves in the high mountains , having carried their little children , and all their provision of food with them . Then did this cruel Lieutenant cause much wood to be laid to the mouths of the caves , and set it on fire , so that some were choaked with smoak , others burnt with the fire , others cast themselves headlong from the rocks , and were broken in pieces ; and if any stirred out , they were presently slain by the souldiers . In this Persecution , there were found within the Caves four hundred infants stif●ed in their cradles , or in the arms of their dead mothers : and in all , there perished above three thousand men and women at that time , so that there were no inhabitants left in all that valley : And to prevent the coming of any more of them thither , the Lieutenant gave all their goods and possessions to whom he pleased . Then did he march against the Waldenses of Pragela , and Frassaniere , but they , providing for their own safety , attended him at the passages and narrow straits of their vallies , so that he was forced to retire . After a while Albert de Capitaneis , being called to another place , he substituted a Franciscan named Francis Ploieri , who Anno 1489. began anew to informe against the Waldenses of Fressaniere , citing them to appeare before him at Ambrun , and for non-appearing , he excommunicated them , and condemned them for Hereticks , to be delivered to the secular power , and there goods to be confiscated ; and in this judgement , their assisted one Ponce , a certain Counsellour of Dauphine . These men afterwards caught two of their Pastors [ Francis Gerondin , and Peter James ] who being asked why the Waldenses increased so fast , and spread so far ; they answered , Because the Popish Priests live so dissolutly , and because the Cardinals are so covetous , proud and luxurious , it being commonly known that there is neither Pope , Cardinall , nor Bishop , but keeps his whores , and few or none but had their youths for Sodomy besides ; And therefore it is easie for the Waldensian Pastors to perswade the people , that their religion could not be good , whose fruits were so bad , &c This Persecution grew exceeding hot , the Inquisitor and Councellor sending as many as they could catch to the fire without admitting any appeal : and if any interceded for them , though the father for the childe , or the child for the father , he was presently committed to prison , and indicted as a favourer of Hereticks . Anno 1594. Anthoni Fabri , and Christopher de Salience had Comissions sent them from the Pope , to commence suit against the Waldenses in Dauphine , who apprehending the widow of one Peter Berand , they imprisoned , and oft examined her , and thereby drew from her whatever she knew of the Assemblies of the Waldenses , of the persons that frequented them , and of the places and times of their meeting , which afterwards brought great trouble to the said Churches of Christ , and of gain to the Inquisitors . King Lewis the twelfth succeeding King Francis , Anno 1598. the inhabitants of Frassaniere petitioned him to take some order for the restitution of their goods , which by the Inquisitors were deteined from them . The King referred it to his Chancelor , who procured a Commissary from the Poppe , and Commissioner from the King , to be sent down to examine the businesse ; These accordingly , having examined divers witnesses against the Waldenses , and finding their innocency , did at last absolve them ; the Kings Commissioner publickely professing , that he desired to be but as good a Christian as the worst of those of Frassaniere were : and returning to the King , they made report to him of that which they had done : The King thereupon ordered that the goods of the Waldenses should be restored ▪ When the Kings order came to Ambrun , it was the opinion of most men , that seeing most of these goods were in the possession of the Arch-Bishop , that therefore he should give a good example in begining to restore them , but the Arch-Bishop answered , that the goods which he held were annexed to his Arch-Bishoprick , and incorporated to his Church and , therefore it was out of the Kings jurisdiction , and he did not beleeve that the King would meddle therein : Yet being willing to please the King , he profered to restore them their Vineyards , provided that the Lords of Dauphine would restore the goods which they had ; but there was not one that would restore what they had so unjustly gotten , so that the poor people where wholly frustrated of their expectation . Then did the summon the Arch-Bishop and those refusers before the King , but these great ones having more friends and favour at Court , then the poor people had , their excuse was admitted , which was , that they could not restore the goods , before the Pope had absolved those of Frassaniere from the sentence of excommunication . Anno 1560. The President of Provence made a speech to the assembly of Estates to root out these Waldenses : Whereupon they raised an Army for the effecting of it ; but as soon as the men were in Arms , it pleased God , by the death of King Francis , to put an end to that design , whereby the Waldensian Churches in Dauphine enjoyed peace , and were well furnished with godly Pastors , who held them in the exercise of religion , though they were in continuall danger of being persecuted to the death for the same . The Waldenses in Dauphine , many years before being multiplyed , so that the countrey could not feed them , dispersed themselves abroad into divers parts , whereof some went into Piedmont , who lived in great love with those of Da●phine , and though they were alwaies oppressed with troubles , yet with hearty love and charity , they ever-succoured one another , not sparing their lives and goods for their mutuall conservation . The first Persecution in Piedmont were occasioned by the Preists , who complained to the Arch-Bishop of Turin , that these people lived not according to the manner and belief of the Church of Rome ; that they offered not for the dead , cared not for Masses , Absolutions , or to get any of theirs out of the pains of Purgatory , &c. Hereupon the Arch-Bishop persecuted them , complaining of them to their Princes to make them odious : But the Prince enquiring of their neighbours , heard that they were of a good conversation , fearing God , without deceit or malice , loving plain dealing , alwaies ready to serve their Prince with alacrity , &c. He therefore purposed not to molest them : But the Priests and Monks gaining nothing by their belief , charged them with an infinite number of calumnies , and ever and anon catching one or other of them , they delivered them to the Inquisitors , and the Inquisitors to the executioners , so that there was scarce a Town or City in Piedmont , wherein some of them had not been put to death . At Turin one of them had his bowels torn out of his belly , and put into a bason before his face , and then was he cruelly martyred , At Revel in the Marquisat of Saluces , one Catelin Girard being on the block whereon he should be burnt , requested his Executioner to give him two stones , which he refused to do , fearing least he would throw them at some body , but he protesting the contrary , at last they gave him two stones , which he held in his hands , and said , When I shall have eaten these stones , then shall you see an end of our Religion , for ●hich you now put me to death , and so he threw them on the ground , and died cheerfully . Thus they burnt many of them in the fire , till Anno 1488. and then they resolved to assault them by open force , because they saw that otherwise they should never be able to extirpate them : besides , their constant sufferings converted many to the faith . Hereupon they levied an Army of eighteen thousand men , besides many inhabitants of Piedmont , who ran to the pillage from all parts . These marched all at once to Angrogne , L●cerne , La Perouse , &c. They raised also forces in Dauphine , where with they over-ran the Valley of Pragela , so that they being put to defend themselves , could not assist their friends in Piedmont . But the enemy by this division of his forces , being weakned , was every where beaten , especially in the Valley of Angrogne , where the VValdensians having been informed of the levies of their enemies against them , prepared themselves to receive and resist them , keeping the strait passages , where few men might defend themselves against many . They defended themselves with long Targets of wood , whereby they covered themselves from the hurt of their enemies arrows . Whilst they were thus bickering with their enemies , the women and children upon their knees cried out , O God help us . The enemies made themselves merry with this fight , and amongst them , one Capt. Saquet , who as he was imitating the woman , was slain , and tumbled down into a very deep valley . Another Captain , crying out to the women in derision , was killed with the shot of an arrow in the throat . Hereupon the souldiers betook themselves all to their heels , and the greatest part slew themselves , by tumbling down from the rocks . Another providence of God was this , that the enemies approaching to the stongest entrance by nature , might their have fortified themselves , and so made themselves masters of that Valley : But God sent so thick a cloud , and dark a fog , that they could scarce see one another , whereby they wanted opportunity to discover their advantage , and therefore departed : which the VValdenses seeing , couragiously pursued them , and by that means the enemy being dispersed , and not seeing which waies they went , the greatest part fell headlong down the mountains , quitting their arms and booty which they had gotten at their first entrance into the Valley , by which means the Waldenses recovered it again , Then it pleased God to move the Princes heart ( which was Philip the seventh , Duke of Savoy ; and Lord of Piedmont ) with pity towards these poor people , saying , That he would not have that people which had been alwaies true , faithfull and obedient to him , to be unjustly destroyed by Arms ; being content that twelve of the Principall should come to him to Pignerol to crave pardon for all the rest , for taking arms in their own defence , without his authority : These he entertained lovingly , forgiving all that was past , during the warre . And having been informed that all their children were born with black throats , with foure rows of teeth , and all hairy , he caused some of them to be brought to him , and seeing them fair and perfect creatures , he was much displeased with himself for beleeving so easily the reports which were brought to him against them , giving command that none should hereafter molest them , but that they should enjoy all the priviledges which they rest of his subjects in Piedmont did . Notwithstanding which , the Monks Inquisitors daily sent out processe against them , lay in wait for them , and as they could aprehend any of them , delievered them over to the secular power . This Persecution lasted to Anno. 1532. at which time the Waldenses ordered that there exercises of religion should be performed no more in covert , as formerly they had been , but in publick , that every one might know them , and that their Pastors should preach the Gospell openly , not fearing any persecution that might happen unto them . The prince being advertised hereof , was highly offended with them , and thereupon caused one of his Commanders to hast with his Troops into the said Vallies , which was performed with such diligence , that he was entred with five hundred horse and Foot , before they were aware , ransacking , plundering and wasting all before them . Then did the Waldenses leave their ploughs , putting themselves into passes , and with their slings charged their enemies with such multitudes of stones , that they were constraned to flie , and to abandon their prey , many remaining dead upon the ground . This news was presently carried to the Prince , and withall he was told , that these people were not to be subdued with Arms , they knowing bettter the straits of their Country , then the assailants , and that the skin of one of the Waldenses would cost him the lives of a dozen of his other subjects : where upon he vsed Arms no more against them , but as any of them was caught in Piedmont , he put them to death , if they changed not their belief . Notwithstanding with rigour , they persisted in their resolution , and that things might be carried on in the better order , they assembled out of all their Vallies to Angrogne , Anno 1535. viz. the heads of all their families , with their Pastors , where they heard that their brethren of Provence , and Dauphine had sent two of their Pastors , George Morrell , and Peter Masson into Germany , to confere with Oecolampadius Bucer , and others , about their relief , which they had held from father to son , time out of minde . Where also the Germane Divines acknowledged that God had been very mercifull and gracious to them , in preserving them undefiled , in the midst of so many superstitions which had defiled all Christendom under the tyranny of Antichrist ; encouraging and exhorting them not to bury those Talents which God had given them : onely they blamed them for delaying so long to make a publick profession of their adhering to the Gospel ▪ and causing it to be preached publickly , leaving the success to God , &c. Then were the Letters of Oecolampadius and Bucer , which they sent to them , openly read , together with the Propositions and Articles of Religion which they had agreed upon , which were all approved , signed and sworn to by all the assistants with one consent , to perform , observe , beleeve and retain amongst them inviolably , as being conformable to the Doctrine which they had been taught from their fore-fathers for many hundred years , and all taken out of the Word of god . When this Agreement came abroad to the ears of the Priests , they were much astonished , despairing to see these people reclaimed and brought back to the Church of Rome ; whereupon they retired from amongst them without speaking a word . The Waldenses , because they had only the New Testament and some books of the old , amongst them in the Waldensian Tongue , resolved speedily to send the whole Bible to the Press , all their books hitherto being but Manuscripts , and those but a few . They sent therefore some to Newcastle in Suitzerland , where they gave 1500. Crowns in gold to a Printer , who brought to light the first Impression of the Fre●ch Bible that was seen in France . They sent also to Geneva to make a large supply of books fit for the instruction of the people ; but their messenger , as he passed over the hill de Gap , was apprehended for a spy by the Lord of Champelion , and as soon as they knew him to be a Waldensian , they sent him to Grenople , where he was first imprisoned ; and then in the night drowned in the river , least he should speak of his belief before the people . Shortly after there happened warres between King Francis the first , and the Princes of Piedmont , which , through Gods grace , turned to the great peace and quiet of these poor people ; which peace continued till Pope Paul the third sollicited the Parliament of Turin to persecute them as pernicious Hereticks : Whereupon the Parliament caused a great number of them to be burnt at Turin . Then these Waldenses petitioned the King that they might not be persecuted for their Religion , in which they and their Ancestors had lived for many hundred years . But the King reiected their petition , commanding them to live according to the Laws of the Roman Church , upon pain of being punished as Hereticks : adding , that he did not burn the Lutherans through his whole Kingdom of France , to let them amongst the Alps escape . Hereupon the Parliament of Turin commanded them presently to send away all their Ministers , and receive the Priests to sing Masse . &c. To which they answered , that they could not receive any such commandment , it being contrary to Gods Word , whom they would rather obey then men . But through Gods mercy , the King had other imploiments elsewhere ; whereby they wanted leasure to prosecute these servants of Christ , and therefore they only proceeded by the Inquisition , receiving such as the Monks condemned to the fire . Anno 1555. They increased the persecution , condemning to the fire Bartholmew Hector a Stationer , to be executed at Turin , who died with admirable constancy , and so edifying the spectators , that they wept and compassionated him , justifying him in their speeches , and praying for him . Hereupon the Parliament resolved wholly to extirpate them , and for that end sent two men with authority , either to reform , or root them out . These persons went first to Perouse , where by Proclamation in the Kings name , they command all to go to Masse upon pain of loosing their lives . Then they went to Pignorol , where they cited many to appear before them : and amongst others , a poor simple labouring man appeared , whom the President commanded to have his childe re-bapzed by a Priest : The man requested respite to pray to God before he answered him , which with great laughter was granted : Then falling down on his knees , he prayed unto God , and when he had done , he said to the President ; I will cause my child to be rebaptised , upon condition that you will give me a bill , signed with your own hand , that you will discharge me of the sin which I shall commit hereby , and bear one day before God the punishment and condemnation which should befall me for the same , taking this iniquity upon you and yours : The President hearing this , commanded him out of his presence , and pressed him no further . The President framed diverse Indictments against sundry persons in the Vallies , and collected whatsoever he thought might hurt them : and going to one of their Churches , he caused a Monk , that he brought along with him , to preach in the presence of the people ; and when he had ended , the people desired that some one of their Pastors there present might answer his discourse , but that was denied by the President , whereupon there was such a murmur amongst the people , that the President , without any more speech , gat him away to Turin , where he reported all to the Parliament , and withall told them , that if they sought by violence to reclaime this people , they were resolued to defend themselves ; and that the places of their abode , were of such strength , that it was a work for a King of France to root them out . Thereupon , this report and the Indictments were sent to the King , who having other occasions , returned no answer that year : Only the Inquisitors proceeded as they could catch any , to deliver them to the secular power . At the years end , the King commanded the Parliament to cause them to do that by force , which they would not by words be brought to . Then did the Parliament send the President again to Angrogne , where he commanded them in the name of the King , to go to Masse upon pain of forfeiting their lives and goods ; but they answered , that they could not obey such commands against the command of God. Then he commanded that twelve of the Principal of them , together with all their Ministers and Schoolmasters , should presently yeeld up their bodies to the prisons of Turin , &c. They answered , that they could not obey that command or appear at Turin , because they should thereby endanger their lives . The Parliament was so incensed at this answer , that as many as they could apprehend , they burnt , amongst whom was Jeffery Varnegle Minister of Angrogne , Anno 1557. by whose death the people that were present were much edified , seeing his constancy of invocating God to the last . The Protestant Princes of Germany hearing of this great Persecution , interceded in their behalf to King Henry the second of France . Who promised to have regard to this request of theirs , and indeed they enjoyed peace afterwards , till the peace was concluded betwixt the Kings of France and Spain , and that the Duke of Savoy was restored to his Estate , which was Anno 1559. The year after , the Popes Nuntio reproved the Duke , for that with all his power he had not persecuted the Waldenses , and that if he did not now endeavour to reduce them to the Romish Church , or to root them out , his Holinesse should have cause to suspect that he was a favourer of them . Hereupon the Duke presently commanded them to go to Mass , upon the pain of their lives : But the not obeying him he set upon them by open force , and yet at the same time , he caused them to be pursued by the Monks Inquisitors also : So that a great Persecution was raised against the poor Christians : Some were taken and burnt , who shewed invincible constancy in all their torments and death . To recite all the outrages , cruelties and villanies practised against them , would be too tedious : Many fled , and their houses and goods were ransacked and spoiled : One of their Ministers was apprehended , and put to a shamefull and cruell death , but he shewed such admirable patience therein , as astonished his very adversaries . Some also were taken and sent to be Gally-slaves : Yet some , through weakness , yeelded to the adversaries , and were more cruelly handled then those that remained constant in the truth . Three of the most cruel persecutors of these faithfull servants of Jesus Christ , were , first Thomas Jacomel a Monk , an Apostate , that had renounced the known truth , and persecuted mortally and maliciously the poor Christians against his own conscience : he was a whoremonger , and given over to all villanies , and filthy living , a Sodomite , &c. his delight was to spoil , rob , and torment the captives of these Waldenses . The second was a collaterall , called Corbis , who in the examination of the prisoners was very rigorous , and burnt many of them : but in the end feeling a remorse in his conscience , he protested that he would meddle with them no more : The third was the Provest of Justice , who lay in wait in the high waies to apprehend them when they went abroad in the morning , or as they went to the Market . The Monks also of Pignorol vexed the Churches near about them grievously , some they took prisoners , and kept them in their Abbies : then they assembled a company of Ruffians , sending them to spoil the Churches , and to take prisoners , men , women , and childen ; of whom some by torments they forced to abjure , others they sent to the Galleys others they burnt . The gentlemen of the valley of S. Martin vexed their tenants grievously : spoiling some of their goods , imprisoning others , and vexing them by all means : Two of those gentlemen getting some Ruffians to them in the night time , set upon a village called Renclaret , which the Inhabitants perceiving , fled into the mountains covered with snow , naked , and without victuals : in the morning these villains took a Minister of that Valley , who was coming to visit these people of Renclaret , and burnt him : but three nights after they of Pragela , pitying their friends of Renclaret , sent four hundred men against the Ruffians , who fought with them , and without the losse of one man , put them to flight , and restored their friends to their houses . A year after , one of these gentlemen called Truchet , with a company of Ruffians , arrested the Minister of Renclaret , as he was at his sermon : but the people were so moved at his outragious dealing , especially the women , that they had almost strangled Truchet , and so canvased the rest of his company , that they had no minde to come any more . Shortly after they took another Minister as he was going to preach in a parish a mile from his house , but the people hearing of it , speedily pursued them , and recovered their Minister again ; but when the villains saw that they were like to lose their prey , they so wounded him , that they left him for dead . The Monks of Pignerol sent some Ruffians by night to the Ministers house of S. Germain , who were conducted by a Traitor that knew the house , and formerly had frequented it ; this fellow knocking at the door , and the Minister knowing his voice , opened the door , but perceiving himself to be betrayed , he fled at a back-door , yet was quickly taken , and sorely wounded , notwithstanding which , they pricked him with halberds to hasten his pace , as they carried him away : they also slew and hurt many others : The Minister , after sore imprisonment , endured a cruel death with much constancy : at his death the Inquisitors caused two poor women that they kept in prison , to carry faggots to burn him , and to say to him their Pastor , Take this , thou wicked Heretick ▪ in recompence of that naughty Doctrine that thou hast taught us : To whom he replied , A● good women , I have taught you well , but you have learned ill . In brief , they so persecuted these poor people , that they forced them to forsake their houses , and to fly into the mountains , loosing all their estates , so that many that had lived well , and relieved others , were now fain to crave relief and succour of others . The Monks with their Troops of Ruffians continued thus to molest and persecute these poor people , They asked of their Ministers , Whether it were not lawfull for them to defend themselves against such violence ? The Ministers answered , that it was , only they advised them to avoid blood-shed as much as might be . This question being resolved , they of Luserne and Angrogne sent some to aid their friends of St. Germain against the Monks . In June , divers of these Waldenses went out into the country to reap their harvest , and in sundry places were all taken prisoners , not knowing of each others calamity , but God so wrought , that miraculously they all escaped out of prison , to the great astonishment of their adversaries . At the same time also , others who had been long in prison , and longed for nothing but death , through Gods providence , were delivered after a wonderful sort . In July , they of Angrogne being at their harvest on the hill side of St. Germaine , perceived a company of souldiers that were spoiling the inhabitants of St. Germain ; whereupon they made an out-cry , upon which the people of Angrogne ran presently thither-ward , some by the valley , others over the mountain : they which went by the valley being above fifty men , met with the spoilers , who were a hundred and twenty men well appointed , with whom they fought , and gave them a great overthrow ; some were hurt , others drowned , and but few hardly escaped ; not one of Angrogne being hurt in the fight . The Monks were so affrighted with this defeat , that they ran away from their Abbey to Pignerol , to save their Reliques and Images , which they carried thither ; and if the Ministers would have suffered their people to have attempted it , they might easily have freed their brethren which were imprisoned in the Abbey . After this these Monks , being assisted by a Captain , took many of the inhabitants of the valley of Luserne prisoners , spoiling their goods , driving away their Cattel ; and in the end ransomed them for great summs of money . About this time a Gentleman of Campillan promised his Neighbours that if they would give him thirty Crowns , he would secure them against trouble ; but when he had got the money , he caused some souldiers to come to his house , and in the night sending for the poor men which suspected no danger , he trayterously endeavoured to deliver them into the hands of their mortal enemies : but God , who succours his in their greatest necessity , discovered to one of them the danger they were in , whereby they all fled , and escaped . Then were strict commands sent through all the Country to banish all the Waldenses , together with the Gospel , out of the mountains and vallies of Piedmount ; but the people still desired that they might have leave to serve God purely according to the Rules of the Word . In the end of October , a rumour was spread abroad , that an Army was raising wholly to destroy them : yea , and such malefactors as were in prisons or banished , were pardoned , upon condition that they should take arms to destroy the Waldenses : Hereupon the Ministers met together to consult what was to be done in so great an extremity . And first they enjoyed a general and publick Fast to seek unto God for Direction , and in the end concluded that they should not defend themselves by arms , but that forsaking their houses , and taking their best movables with them , they should retire unto the high mountains , but if their enemies pursued them thither , that then they should take such advise as God should please to give them . This Counsel all the people submitted to , and for eight days space , were as busie as Ants in summer , to remove their goods and provisions , which though they did in great danger , yet with great courage and alacrity , praising God and singing Psalms , every one cheering up another . But other Ministers hearing of this resolution , wrote to them that they thought it strange that in such an extream necessity , they should not rather resolve to defend themselves against violence , proving that it was lawfull for them so to do , to defend the true Religion , and the lives of themselves , wives and children , knowing thar it was not the Duke , but the Pope that thus stirred him up against them . During this time , their Adversaries cryed nothing , but To the fire with them , to the fire with them , and presently by proclamations set up every where , Angrogne was exposed to the fire and sword : The Army also approached to their borders , and the people retired into the mountains : But when they saw some horse-men not only spoiling their goods , but taking some of their brethren prisoners , they came back , and set upon them , in which bickering some of the enemies were slain , and the rest retired to their camp ; not one of the Waldenses was slain or hurt . But two of these horsemen that fled , galloping away before the rest , when they came neer to the Army , cryed out , They come , they come : Whereupon the whole Army was so astonished , that every man fled away , none pursuing , and the Captain could not all that day get them into order again . The next day the Army under the Lord of Trinity , was mustered in a meddow , near to Angrogne ; They of the Town had sent some to stop the passages that the Army should not enter , and in the mean time they retired into the meddow of Toure , not expecting the Army so soon , so that there were but few that kept the Passages , but when those few perceived their enemies preparing themselves to fight , they all fell down upon their knees , praying earnestly unto God to pity them , and not to look on their sins , but on the cause that they maintained , to turn the hearts of their enemies , and so to worke that there might be no effusion of bloud , but if it were his will to take them , their wives and infants out of this world , that it would please him mercifully to receive them into his Kingdome . Their prayers being ended , they perceived their enemies to come through the Vines to win the top of the mountain : Whereupon the combat began in divers places , and continued untill night : The poor Waldenses being but few , and only armed with slings and cross-bows , were much oppressed by the multitudes of their enemies , so that at last they retired to the top of the mountain , where they defended themselves till night . But having found a place where they might withstand their enemies , they turned again and slew divers of them . At Even the enemies began to encamp themselves , which the Waldenses perceiving , they fell to prayer , desiring God to assist and succour them , for which the enemies flouted and laughed them to scorn . The poor people devised to send a Drum into a valley hard by ; and as they were at prayer , the Drum beat up in the valley ; whereupon the Lord of Trinity caused his souldiers to retreat , which was a great advantage to the Waldenses , who were weary , thirsty , and in great perill if God by this meanes had not given them some rest : Of the Waldenses there were but three slain , but many of their enemies , and more hurt , of whom few recovered . This combat much encouraged the Waldenses , and as much terrified their enemies , who in their retreat , burnt many houses , and destroyed the Wines that were in the Presse . Then did the Lord of Trinity encamp in the vally of Luserne , by a Village , the people whereof had alwaies hated the Waldenses , and much rejoyced at this hurt that was now done to them , but they were paid back in their own coyn , being all destroyed by the Army . Then did the Lord of Trinity place four Garisons in four severall Fortresses , so that the poor Waldenses found themselves in a sea of troubles : Whereupon they first betook themselves to prayer , then sent to their friends for aid , who sent them all that they could make . Then did the Lord of Trinity send his Army to Villars and Tailleret : The lesser part went towards Villars ; the people seeing their enemies approaching , called upon God with fervent prayer , then set upon their enemies , slew some , hurt others , and the rest fled . The other company going towards Tailleret , they of that place were but few in number , yet making their prayers to God , and commending their cause to him , they set valiantly upon their enemies ; during which bickering , they of Villars , encouraged by their late success , came to help their friends , and set so lustily upon their enemies , that they put them to flight : but in the pursuit of them they fell into an ambush , and were environed by their enemies , yet , through Gods mercy , they all escaped without the losse of one man ; on the enemies side there were so many slain , that they were laid together by whole Cart-loads . Another party of the enemies going to spoil a rich mans house , some of his neighbours , not being above seventy , set upon them , put them to flight , took away their Drum , and recovered their booty from them . Then did the Lord of Trinity send to them , telling them how much the Duke and his Dutchesse favoured them , and promised himselfe to mediate for them that they might live in peace : But whilest by these pretences , he sought to make them secure , he sent part of his Army to get the hill of Tailleret , and another part had already gotten the way that led to the meddow of Tour , whereby the Angrognians might have been easily enclosed ; but they perceiving it , immediatly sent some to encounter with their enemies , who gat the victory , pursued them to their camp , and slew very many of them , without the losse of one man. The Lord of Trinity cunningly excused this attempt , and sent to them to draw up a supplication to the Duke , which was accordingly done , wherein they promised to render all honour and reverence unto God , according to his Word , and all due obedience to the Duk , &c. But in the mean time Trinity grievously vexed them of Tailleret , upon pretence that they had not presented themselves to treat of this agreement , taking their arms from them , and causing them to ask pardon on their knees . But presently after news was brought them , that the enemies had gotten to the top of the mountaine , and had taken all the passages , whereat they were sore amazed , and ran with all speed to defend their wives and children : some they saved , but the most of their goods were already in the enemies hands , who at this time did them much mischiefe . Yet after this , the Lord of Trinity sent word again to them that were fled , that if they would return , he would receive them to mercy : The poor people most of them trusting to his promise , returned , but the next morning the enemies came to apprehend them and their Ministers , besetting the place on every side : Then they that were swift of foot , escaped , all the rest were taken ; yet God miraculously delivered them : for an old man that could not run so fast as the other , was espied by a souldier , who ran with a naked sword to have slain him , the old man seeing the iminent danger , caught him by the legs , overthrew him , and drew him by the heels down the hill ; the souldier cryed , Help , help , this villain will kill me ; hereupon his fellows ran to his rescue ; but in the mean time the old man escaped ; and the rest seeing what the old man had done , though they had lost their weapons , yet took heart of grass , and with stones and slings , drave away their enemies , and thereby they all escaped . The next day the souldiers went again to Tailleret , robbing , spoiling , and carrying away all that they could find , but most of the people were retired towards Villars ; Then did the souldiers range all about , and took divers prisoners , whom they used cruelly , and one souldier bit off one of their ears , saying , I will carry the flesh of this wicked Heretick with me into my Country : They found also two women , the mother and the daughter , in a cave , whom they wounded to death : and in another cave , an old man of an hundred years old , with his grand-daughter of eighteen years old that fed him ; the man they slew , the maid they would have ravished , who flying from them , tumbled down the mountains , and died . About the same time there was one John Martin that made his boasts every where , that if he could meet with the Minister of Angrogne . he would slit his nose ; but shortly after a wolf met him , and setting upon him , bit off his nose , whereupon he ran mad , and died miserably . A certain souldier promised the Lord of Trinity to bring to him the Minister of Tailleret , and accordingly never ceased till he found him , but as he was pursuing of him , some out of the mountains rescued the Minister , and slew the souldier with stones . These souldiers were so extream abusive to women , that many Papists that lived by , sent their daughters into the mountains to the Waldenses to preserve their chastity . Then did the Lord of Trinity promise , that if they would pay him eight thousand Crowns , he would with-draw his Army , and be gone ; They being desirous of Peace , sold their Cattel to raise the money , but when he had received it , he continued his Army there still . Then did the Lord of Trinity require them to send away their Ministers till the matter were determined before the Duke , or else by his Army he would force them to it ; whereupon by mutual consent they agreed , that the Ministers should with-draw for the present , till the Army was retired , which was not done without great sighs , and lamentations and tears . At that time there fell an extraordinary snow , so that the people with great difficulty , were fain to make way for their Ministers to pass . But the Army hearing that the Ministers were gathered together , they sent out a company of harquebushers to apprehend them , who came but one hour too late to have taken them : Then did they search every cave , house and chest , to seek them ; whereby they robbed the poor people of all their best things . Then did they beset the Ministers house of Angrogne , to whom the Lord of Trinity had promised safety , but it pleased God that he escaped ; the souldiers pursued him into the mountains , but could not overtake him ; whereupon they plundred his house , burnt his books and writings , and so returned . The next morning command was given to the Rulers of Angrogne within twenty four hours to deliver up their Minister , or else Angrogne should be put to fire and sword ; They answered that they knew not where he was , for the souldiers had driven him over the mountains . Then did the souldiers burn houses , break the mils , spoil the people , and do all the mischief they could , and so departed . The Lord of Trinity left Garisons in the Fortresses , and caused the poor Waldenses to maintain them , who , not content with their wages , pillaged and robbed all about them ; and having taken fourteen men , they bound them , and were leading them away prisoners , but their wives and children pursued them so fiercely with stones , that they were glad to let their prisoners go , and had much ado to save themselves . Two others that they caught , they hung up by the heels and hands , and having tormented them almost to death , at last released them for a great sum of money . Another Garison in the night went to Tailleret , brake in at the windows and tops of houses , spoiling all , and took also fourteen prisoners , whom they bound two and two together , and were carrying them to the Fortress , but two of them getting loose , so valiantly assaulted the souldiers , and beat them with stones , that they forced them to let go their other prisoners . Yet two others they took , and carried them to the Fort ; one was but a child , whom the Captain strangled with his own hands ; the other was sixty years old , whom they bound , and took a crature that lives in horse-dung , and put into his navel , covering them with a dish , which in a short space did eat into his belly , and killed him . The Waldenses were in great perplexity , by reason of these Garisons , but especially for the want of their Ministers : whereupon they resolved to call them back , yet to have preaching only in private , because they would not imbitter the souldiers , till their messengers returned from the Duke . These messengers were cruelly handled at the Court , and at last sent back with a command that they should entertain Priests to say Mass , &c. When this Report was made to their brethren that sent them , there was wonderfull lamentation , weeping and mourning . Then did they send two of their Ministers to the Church of Pragela , to shew them of the pitifull condition of the Churches in Piedmont , and to ask their advice , how to prevent the danger : and in the next place they all fell to prayer , and having long called upon God for counsel and direction in so great a strait ; they resolved upon debate , that the people in Piedmont and Dauphine should joyn in a League together , wherein they promised , through Gods grace and assistance , to maintain the pure preaching of the Gospel , and administring the holy Sacraments , to yeeld obedience to their superior , so farre as they were commanded by the Word of God , and one to be aiding and assisting to the other ; that none should conclude any thing touching the estate of Religion , without the consent of the rest of the Vallies . During this Treaty , all the housholders were required to be present at Masse , and such as would do it , should live in peace , but such as refused should be condemned to be burnt , or sent to the Gallies , so that the people were constrained to fly , die , or renounce the Gospel : The first they would have chosen , but could not do it by reason of the great snow ; Whereupon they exhorted one another saying , We shall be all called for to morrow , to renounce God , and to return to Idolatry , let us therefore make a solemn protestation , that we will live and die in the confession of Gods holy Word ; let us in the morning hear a sermon , and then cast down to the ground , all the Idols and Altars : and to this all agreed . In the morning they put their resolutions into execution , beating down the Images , and casting down the Altars : Then they went to Villars to do the like there ; but by the way they encountred with a band of souldiers , who where going to spoil a village , and to fetch away the inhabitants prisoners : These souldiers seeing them so ill provided , mocked them , and discharged their guns at them ; but they taking courage , with stones beat the souldiers , pursuing them to the Fortresse . Then did they go to Villars , and having destroyed the Idols and Altars there , they returned to besiege the fortresse , demanding the prisoners that were therein . The Judge , with many Gentlemen , came that day to enroll their names that would go to Masse , but se●ing the resolution of the people , they fled into the Castle , where they were besieged for ten daies : Then did the Captain of To●r go with a company of souldiers , thinking to raise the siege ; but by those which kept the passages , some of them were slain , the rest were driven back again : Then came they back with three bands , which caused a furious fight , wherein many of the souldiers were slain and hurt , and not one of the besiegers was hurt . The Waldenses attempted often to have taken the Fortresse ; but without Ordinance it was impossible : also the Lord of Trinity was come back with his army , and the next day would have raised the siege : But it pleased God that very night that the souldiers in the Castle , desired leave to depart , with bag and baggage , which was easily granted to them : and the souldiers whi●h before had so cruelly persecu - the Ministers , were now fain to request them to protect their lives , and to conduct them to a place of safty , which the Ministers did willingly , and the souldiers were very thankfull for it : that night the Fort was razed to the ground . The next day the Lord of Trinity cunningly sent to them of Angrogne , that if they would not aid the other , they should be gently dealt with , but they knowing his fraud , agreed with the rest to defend their Religion with their lives , and that no one should make an agreement with out the consent of the rest . Then did the Lord of Trinity assay with his Army to enter into the borders of Angrogne by certaine streights , but the people having raised up some breast-works , valiantly defended themselves and offended their enemies . Trinities souldiers being weary , fresh ones were brought in their stead , so that the fight endured untill night , wherein many of the enemies were slain , more hurt , and but two of the Waldenses ; and so the battell ceased for the present . The next day the Army marched towards Angrogne five severall waies , and there were none to resist , but only a few that kept the Watch , who valiantly fought for a space , but seeing themselves in danger to be inclosed , they retreated to an high place , where the combate was renued with greater fiercenesse then before : The Lord of Trinity seeing the losse of many of his men , sounded a retreat , and went to Angrogne , but the people were fled into the medow of Tour ; therefore he burned and spoiled all before him : He also oft set fire upon the two Churches , where the word used to be preached , but could not burne them , and so he did to the Ministers house , and yet it remained whole . Amongst them of Angrogne , there were but two that were enemies to the word of God , and they were both slain that day . Then did the Lord of Trinity send some to burn Rosa ; but the souldiers were driven back four daies together , by them that kept the passages ; whereupon he sent his whole Army , yet they valiantly withstood them from morning till night ; At last a party gat behinde them , over a mountaine , so that the poor people seeing themselves environed , saved themselves by running through the midst of their enemies , and others of them gat into the rocks . The enemies being entred Rosa destroyed all with fire and sword : The people fled by secret waies toward Luserne , wandring all night upon the mountains full of snow , laden with their stuff , carrying their infants in their arms , and leading others by the hand with great pain and travell : They of Luserne seeing them , ran to them , praising God for their deliverance ; and they all were very chearfull , notwithstanding their extremities . Shortly after the Lord of Trinity went to Luserne by three waies ; they which kept the passages resisted their enemies valiantly , but when they saw themselves assaulted on every side , they fled into the mountains . Then did the souldiers sack and burn the houses , staying all they could finde : When they which were fled to the mountains saw their houses on fire , they praised God , and gave him thanks , that thus accounted them worthy to suffer for his Name : Then did the souldiers pursue them to the mountains , but after they had called upon God , a few of them beat back their enemies , whereupon the Army retired . They in the meddow of Tour , perceiving a company of souldiers burning the rest of the houses in Angrogne , they sent six harque-bushiers against them , who from the higher ground , discharging all their guns together , the souldiers ran all away , when none pursued them . Shortly after , as the Watch was hearing a Sermon , they spied a company of souldeirs marching up the hill , whereupon they ran to encounter them , and easily discomfited them : But whilest they pursued the chase , some cried to them , that another company was entred into the meddow , whereupon they left the chase : or else not one of their enemies had escaped . Presently other companies came other waies , which the Ministers and people seeing , were much discouraged , and therefore they fell to prayer , and ardently called upon God , with sighs and teares untill night . And whereas seven spies were sent before the souldiers , there went out five of the Waldenses against them , and took some , and chased the rest : Then went out eight more against the whole company , and pursued them with an undaunted courage from rock to rock , and from hill to hill , and then went out twelve more , who joining with the other , made a great slaughter of their enemies . Another company from Luserne , having a Minister with them , as they used alwaies to have ; after they had made their prayers to God , set upon another company of souldiers , whose hearts were so taken from them , that they presently fled : One of the Waldenses , a very young man , carried a greate staff in his hand , with which he laid so lustily at his enemies , that he brake his staff , and slew many of them , he also brake four of their own swords , in pursuing of them : Also , a boy of eighteen years old , slew the Lord of Monteil , Master of the Camp , which much dismaid the enemies : Another threw down Charles Truchet , and then leaped upon him , and slew him with his own sword ; upon which all the rest fled , and were pursued till night hindred . The Minister seeing the great effusion of bloud , and the enemies flying , cried to the people that it was enough , and so exhorted them to praise God : They that heard him obeyed , and fell to prayer . In this battell they gat much armour , which was a great advantage to them afterwards . Thanks were returned unto God in every place , every one saying , Who sees not evidently that God fighteth for us . Presently after , the Lord of Trinity returned to burn the Villages , but especially to pursue the poor people in the mountains . And one company with many horsemen ascended the mountain of Comb by an unsuspected way , where were no Warders ; but they which were next , seeing them , called upon God for aid , and though they were but thirty in number , yet they valiantly beat them back twice ; many of the enemies were slain , and not one of the Waldenses . Trinity seeing his men thus beaten back , sent out most of his Army to assist them , which were about one thousand five hundred men : And there came about a hundred to help the Warders : The combat was very cruel ; at last the poor men were fain to retreat with the losse of two of their men ; at this the enemies exceedingly rejoyced , blowing their trumpets and triumphing : but the people crying all together to the Lord , returned again , with greater violence , assaulting them with their slings ; So that the enemies being weary , rested themselves , and the while the Waldenses betook themselves to prayer , which more affrighted their enemies then any thing else . Then did the souldiers charge again furiously , but by the hands of a few they were driven back ; yea little children , fervently calling upon God , threw stones at their enemies , as also did the women : Such as were unfit for war kneeled on the ground with their faces towards heaven , crying , Lord help us . Then came one running that brought word , that the Angrognians were coming to help them , which the enemies hearing , presently retreated . Another party of the Army of an hundred and fourty , went another way ; but by seven men they were strongly resisted and driven back : A third party was met by the Angrognians and driven back . The Lord of Trinity intending to be revenged upon them in the meddow of Tour , assembled all the Gentlemen of the country , and an Army of about seven thousand : and when the poor people saw them coming , glittering in their harnesse , and so many in number , they were at first astonished , but pouring out their prayers unto God to succour them , and to have regard to the glory of his Name , &c. They marched to encounter with their enemies , and seasonably by the way , they met with some aid that was coming to them from Luserne , so that uniting themselves , they soon discomfited their enemies . The Captain of the enemies had in the morning promised to do great matters that day , but in the evening he was carried back , weak and wounded , and not like to live : Whereupon a Papist said to him , Monsieur , there religion is beter then ours . Another part of the Army set upon an house in a passe , wherein were but five men , yet they lustily defended it , drave out their enemies that had entred , and kept the place , till some of their friends came to relieve them . Another half of the Army , assaulted another Bulwork on the side of the mountaine ; And they within suffered them to come very near , but then with slings and guns , they slew many of them , others rouled down great stones , which killed divers , so that when they had attempted all waies to take it , they were forced to retire ; the Lord of Trinity weeping to see his men slain so fast , and at last , having lost very many of his men , he was forced to retreate ; many of the Army crying out , God fighteth for them , and we do them wrong . In all that conflict there were but two of the Waldenses slain , and two hurt ; whereas they never shot at their enemies but they killed some , and sometimes two at one shot : The souldiers confessed that they were so astonished that they could not fight : Others said , that the Ministers by their prayers , conjured and bewitched them . It was a wonderfull work of God , that shepherds and cowherds should encounter with so mighty a power of strong and brave souldiers ▪ well furnished with ammunition , and themselves having nothing but slings , stones , and a few harquebushes , and yet should beat them , and in all those fights , they lost not above fourteen men . Shortly after a company of souldiers went to Angrogne to destroy the Vines , &c. and mocking the Waldenses , they said , that they were valiant men behinde their bulworks , but if they came into the plain , how they would beat them : Then came thirty of the Waldenses , and set upon them in the plain , and fought with them a long time , hand to hand , slew many of them , and at last forced them to run away , and that with the losse of one only man of their own . The night after , some thought that it would have been an easie matter to take the Lord of Trinity , and to have spoiled his whole Army , but the Waldenses would not do it , least they should offend God , and passe the bounds of their vocation , intending only to defend themselves . Then did Trinity betake himself to his old shifts of entertaining a treaty for agreement ; but in the Interim , he sent a company of Spaniards one way , and other companies other waies , to surprise the meddow of Tour. The Spaniards were entred the meddow , before they were perceived : but when the people spied them , they betook themselves to prayer , then winded their horns , and so prepared for resistance : The first that opposed themselves were but twelve men , who yet stoped them in a Passe , and others rolled down stones from the mountains upon them , whereby many of the Spaniards were slain , the rest were forced to retreat . Shortly after the Ministers and chief Rulers of the Waldenses , requested the Lord of Raconis to deliver a petition , which they had drawn up to the Dutches of Savoy , wherein they declared the equity of their cause , protesting all due obedience , &c. ▪ and at last , through Gods mercy , they came to a good agreement , and according to the promise of God , all things turned to the best to those that feared him , that were called according to his purpose . After the death of the Duke and Dutchesse of Savoy , Charles Emmanuel their son succeeded , who maintained them in peace according to the treaty formerly made : Yet the Inquisitors were alwaies watchfull to apprehend one or other of them : and amongst others , one Bartholmew Copin of Luserne , being at Ast in Piedmont , with his Merchandize , and at evening supping with some other company , one began to speak much to the disgrace of the Waldenses for their Religion . Copin thought that he was bound not to be silent when he heard such blasphemies : Whereupon he began to argue in their defence . Are you then a Waldensian , said the other to him ? he answered , Yea. And do you not beleeve that God is in the Host ? No , said Copin ▪ Fie upon you , said the other , what a false Religion is yours ? My Religion , said Copin , is as true , as it 's true that God is God , &c. The next morning Copin was called before the Bishop of Ast , who told him , that he must either recant the opinions he held over night , or be punished : Copin said , he had been provoked to that discourse ; yet he said nothing but what he would maintaine with his life : Adding that he had some goods , and a wife and children , yet he had lost the affections that he bare unto those things , neither were they dear to him , to the prejudice of his conscience . Yet said , that behaving himself honestly , he ought not to be molested ▪ when he came about his merchandize , the Turks and Jews being permit●ed to come to Fairs without molestation . Notwithstanding which the Bishop presently sent him to prison . The next day the Bishops Secretary went to him , professing great love , and telling him , that except he acknowledged his fault , he was in great danger of his life : Copin answered , That his life was in the hands of God , and he desired not to preserve it to the prejudice of his glory ; and having but a few paces to walk in his journey to heaven , his hearty prayer to God was , to give him grace not to turn back . Some few daies after he was examined by an Inquisitor in the presence of the Bishop , who exceedingly tormented him with sweet and gentle perswasions , by fair words seeking to draw him to an abjuration : But Copin alwaies convinced him by the word of God : alleadging that if he should be ashamed of , or deny Christ before men , Christ would be ashamed of , and deny him before his heavenly Father . Then said the Monk , Go thy waies thou cursed Heretick to all the devils in hell , and when thou shalt be there tormented by them , thou wilt remember this good and holy counsel that we have given thee , &c. After many violent encounters , they caused his wife and son to come to him , promising if he would confesse his fault , he should have liberty to depart with them ; They suffered them also to sup together , which time he spent in exhorting them to patience , telling them that God would be more then a husband and father to them : for his own part he was not bounde to love wife or childe more then Christ ; and that they should esteem it their happiness , that God was pleased to do him the honour to be a witnesse to his truth , with the losse of his life , &c. He enjoyned his wife to bring up his children in the fear of God : his son he commanded to obey his mother , he desired them to pray for him , that God would strengthen him against all tentations , and so taking leave of his wife , and blessing his son , he dismissed them , his wife and son shedding fountains of tears , and crying out in so lamentable a manner as would have moved the hardest hart to compassion . The Bishop knew not well what to do with him : If he let him go , he feared a scandall , and that many would be encouraged by his impunity : If he punished him , he offended against the agreement betwixt the Duke and the Waldenses . And thereupon he sent his indictment to the Pope , to know his pleasure . Shortly after Copin was found dead in prison , it appearing manifestly that he was strangled : and after his death , he was condemned to be burnt , which was accordingly executed . CHAP. XXII . The Persecution , of the VValdenses in Calabria . ANno Christi 1370. The Waldenses of Pragela and Dauphine grew so numerous , that they sent their younger people to seek some other country to inhabit . In their travell , they found in Calabria , some wast and untilled lands : yet seeming very fertil , fit for corn wine , oyl and chestnuts , and that the hils were fit for cattel , and to furnish them with fuell and timber ; they came therefore to the Lords of those places to treate with them touching their abode there . The Lords received them lovingly , agreed to orders much for the advantage of these new inhabitants ; agreed about rents , tenths , tolls , penalties , &c. and so assigned to them certain parts of the Countrey . Then did they return to their parents , shewing how it fared with them , and so receive what they pleased to bestow upon them , and many of them marrying , they returned into Calabria , where they built some Towns and Cities , as St Xist , la Garde , &c. The Lords of those Countries thought themselves happy in that they had met with such good subjects as peopled their waste lands , and made them to abound with all manner of fruits ; but principally because they were honest men , and of good conscience , yeelding all those duties and honours which they could expect from good subjects . Only the Priests complained of them , that they lived not after their religion , made not their children Priests and Nuns ; loved not Tapers , Masses , &c. that they adorned not their Churches with Images , went not on Pilgrimage , &c. Hereupon the Lords feared , that if the Pope should take notice , that so near his Seat , there were people that contemned his Laws , they might chance to lose their subiects : They therefore perswaded the Priest to be silent , since in other things they shewed themselves honest men , inriched the Country , yea and the Priests themselves , by their Tithes . These Lords also stopped the mouths of their neighbours , who exceedingly murmured , because by no means they could draw them into alliance with them , and because all that they had , prospered exceedingly : They were wise and temperate , not given to drinking , dancing , swearing , &c. and living in a Country , where the inhabitants were given to all manner of wickednesse , they were as precious stones in a common sink . Thus they were preserved in peace by their Lords , till Anno 1560. At which time these Waldenses resolving to make a publick profession of their Religion ; sent for two Ministers from Geneva , who did much establish the exercise of Religion amongst them . Pope Pius the fourth hearing of this , presently concluded their utter ruine and extirpation , giving the same in charge to Cardinal Alexandrino , a violent man , who chose two Monks Inquisitors of his own humour , and sent them , first to begin with the inhabitants of St. Xist ; There they assembled the people , gave them good words , promising that they should receive no violence , if they would accept of such Teachers as the Bishops should appoint , which if they refused , they would lose their lives , goods and honors , and would be condemned for Hereticks : And further to prove them , they appointed a Mass to be sung : but the people with their wives and children , presently quit their houses , and fled into the woods . From thence the Monks went to la Garde , where they caused the Town-gates to be locked , and the people to be assembled , telling them that they of St. Xist had adjured their Religion , and went to Mass , &c. promising that if they would do the like , no man should injure them . These poor people , believing what was told them , were content to do what they would have them ; but when they heard that their friends of St. Xist refused to go to Mass , and were fled into the woods , they were exceedingly grieved at their own revolt , and resolved with their wives and children , to go to their brethren . In the meane time the Monks sent two companies of souldiers after them of St. Xist , who ran after them as after wilde beasts , crying , kill , kill , and so slew divers : but such as could get to the top of the mountain , called to the souldiers , beseeched them to have pity on them , their wives and children , telling them that they had been inoffensive in their conversations , &c. yet if they would not suffer them to continue in their habitations , that at least they would license them to depart , either by sea or land , that they might retire themselves whether the Lord should be pleased to conduct them , beseeching them also , for Gods sake , not to force them to defend themselves - But this more enraged the souldiers , who presently violently assaulted them : Then did they so defend themselves , that by Gods assistance , they slew the greatest part of the souldiers , and put the rest to flight . Hereupon the Inquisitors wrote to the Viceroy of Naples , speedily to send some Companies of souldiers to apprehend the Hereticks of St. Xist and la Garde , whereby he should do a work very pleasing to the Pope , and meritorious for himself . Then did the Viceroy come himself with his Troops , in the mean time the Waldensian women came home to seek for food for their husbands and children that were in the woods - The Viceroy proclaimed through all Naples , that all such banished persons as would come to fight against the Hereticks of St. Xist , should be pardoned all their offences : Whereupon great numbers resorted to him , and were conducted to the woods , where they chased these poor people , slaying some , wounding others , the rest fled into caves , where most of them died of famine . Then were they of la Garde cited before the Inquisitor , and many fair Promises were made unto them if they would appeare ; but contrary thereunto , thirty of them were apprehended , and put to the rack . One Charlin was racked with such violence , that his bowels brake out of his belly , and all to extort from him a confession , that in the night , the candles being put out , they committed whoredome , and abominable incest , yet would he never confesse any such wickednesse . Another with extreame pain upon the rack , promised to go to Masse , the Inquisitor seeing that he had shewed such weaknesse , urged him to confesse the forementioned wickednesse , which , because he refused , he left him eight hours together upon the rack , yet could he not get from his mouth so foul a slander . Another was stripped stark naked , whipt with rods of iron , drawn through the streets , and burnt with firebrands : One of his sons was killed with knives : Another thrown down from an high Tower , because he would not kisse a Crucifix : Another was condemned to be burnt alive , and as he went to the fire , he threw to the ground a Crucifix , which the executioner had fastened to his hands , whereupon they covered him all over with pitch , and so burnt him . The Inquisitor Panza cut the throats of eighty , as butchers do their sheep's ; then causing them to be divided into four quarters , he set up stakes for the space of thirty miles , and appointed a quarter to be fastned to every stake . Four of the principall men of la Gard he caused to be hanged . Another young man , because he would not confesse himself to a Priest , was thrown from an high tower . The Vice-roy passing by before he was dead , and hearing him implore Gods mercy , kickt him on the head , saying , Is this dog yet living ? take him and cast him to the hogs . Sixtly women were racked so violently , that the cords pierced into their arms and legs , and being then cast into prison , they died there , only nine of the handsomest being delievered to the fathers of the Inquisition , were never heard off after . Many others were delivered to the secular power to be burnt , and if any interceded for them , he was presently put on the rack as a favourer of Hereticks . Pope Pius the fourth sent the Marquesse of Butiane , promising that if he would wholly cleare Calabria of these Waldenses , he would make his son a Cardinall : But he was put to no great pains to do it , for the Inquisitors and the Vice-roy of Naples had by sundry deaths killed all the men , women and children that they could light of . One of their Ministers was famished in prison : Another was carried to Rome , where he was condemned to be burnt ; The Pope and his Cardinals would needs see that pleasing spectacle : But the Minister spake so many things out of Gods Word , against the Pope , that the Pope gnashed his teeth for anger , wishing that he had been some where else . And thus were these godly people wholly rooted out of Calabria . CHAP. XXIII . The Persecutions of the Waldenses in Provence . THese came from Piedmont , when their vallies were over-peopled . The country of Provence , at their first arrival , was a desert , but within few years , by Gods blessing upon their labours , it-abounded with Corn , Wine , Oil , Chesnuts , and other fruites . There Habitations being near to Avignion ( many times the Popes seat ) they were exposed to sundry persecutions , as Anno 1380. and at other times : but the greatest of all began about the year 1360. in the time of King Lewis the twelfth ; who being informed that in Provence was a certain kind of people that lived not according to the Laws of the Church of Rome , but were an accursed people , committing all kindes of wickednesse and villanies : He gave Commission to his Parliament in Provence to take cognizance of it , and to punish them according to their demerits . The Court prosecuting this order with rigour ; and the King hearing that diverse innocent persons were put to death , he sent his Master of Requests , and Confessor into Provence , to finde out what kinde of persons these were , who at their return , certified him that all the former suggestions were untrue , that they were neither Socerers , nor Whoremongers , but lived honestly , did hurt to none ; caused their children , to be Baptized , taught them their Belief , and the ten Commandments and that they carefully kept the Lords day , and had the Word of God purely expounded to them : Whereupon the King swore an oath , That they were honester then himself , and his Catholik subjects . Upon this information he sent and sta●ed the Persecution . Then did the Waldenses send two of their Ministers [ George Morrell and Peter Masson ] to Oecolampadius , Capito , B●cer and Haller , to confer with them about matters of Religion , and to have there advice in many things . In their return , Masson was apprehended at Dijon ; where he was condemned and put to death for a Lutheran . Morrell escaped with his Letters and Papers , and came safe to Provence , where he much comforted and confirmed the Churches . Yet all this while did the Parliament of Aix apprehend one or other of them , condemning some to the fire , others to the gibbet ; they which scaped best , returned with marks in their forheads . Anno Christi 1540. The inhabitants of Merindoll were summoned , and some of the chief appearing for the rest , they were all condemned to be burned alive , their children and families to be outlawed , and that the place of their habitation should be laid waste , the woods cut down two hundred paces round about , and so left desolate . The King being informed of the rigour of this Edict , and of the innocency of the people , countermanded the execution of it : but his Letters were suppressed , and the Cardinall of Tournon obtained for a great some of money , the revocation of them . Anno 1545. The President of Opede proclaimed war against them both at Aix and Marseilles : Divers companies of souldiers were listed , and five bands of the old souldiers of Piedmont were joyned with them , and presently they began to set fire on the Villages of Cabrieres , Pepin , &c. The poor people without any resistance were slain , women and their daughters ravished , some great with child murthered ; the breasts of many women were cut off , after whose death their poor infants died of famine . Opede also proclaimed , that on pain of death no man should give any relief or sustenance to them . All their habitations were pillaged , sacked and burnt , and none of their persons spared , but such as were reserved for the Gallies . Opede comming to Merindol , found none there but one simple lad , who had yielded himselfe prisoner to a souldier , and promised two Crowns for his ransom ; but Opede paid the money to the souldier , and caused the lad to be shot to death ; then he utterly razed the Town , and laid it levell with the ground . Then did he march against Cabrieres , and with the Cannon battered the wals : There was within only about sixty poor sick Pesants , who sent him word that he needed not to spend powder to batter the wals , for they were ready to open the gates , and quit the Country , if they might but have leave with their wives and children to go to Geneva , or Germany ▪ and to leave all their goods behinde them ▪ Opede entring the Town , caused all the men to be brought into a field , and to be cut in pieces , the souldiers striving who should shew the best manhood in cutting off heads , arms and legs : The women he caused to be locked in a barn with much straw , and so put fire to it , where many women great with childe were burnt : One souldier moved with pity , opening a hole in the wall , that some of them might come out ; but Opede made them to be beaten back againe into the fire with Pikes and Halberts . Some of them that came forth he slew with his own hands , ripping open their bellies , so that their children came forth , whom he trod under his feet : many were fled into cellers and caves , whom he caused to be dragged out , had into the field , stripped stark naked , and then slain . Others were bound by two and two together , and slain by the Captains , who rejoyced in their bloudy butchery . Then did this Tyrant ( worse then Herod ) command one of his Captaines to go into Church , into which many women , children and infants were fled ; and to kill them all , which the Captain at first refused , saying , that it was a cruelty unbeseeming men of warre : Whereat Miniers being displeased , charged him upon pain of rebellion against the King to do it . The Captain fearing what might be the issue , entred with his souldiers and destroyed them all , sparing neither young nor old . Other souldiers that ransacked the houses , found many poor persons who had hid themselves in secret places , whom they flew upon , crying , Kill , kill , the souldiers without the Town killed all they could meet with , so that above a thousand men , women and children were slain in this place . Many persons which were escaped into the mountains , sent by some that had most interest in Miniers , to desire him to give them leave to go whither the Lord should please to leade them , with their wives and children , though they had nothing but the shirts on their backs : to whom he answered , tha● he knew what he had to do , he would send them to dwell in hell amongst the devils . Then did he send part of his Army unto Costa , which they overcame , and committed there great slaughter : Many of the inhabitants fled into an Orchard , where the souldiers ravished many women and maidens , and having kept them there a day and a night , they used them so beastly , that the women with childe , and younger maidens died presently after . Many of these Merindolians hid themselves in rocks and dark caves , where some were famished , others were choaked with fire and smoak set to their caves mouths . Many more were the outrages and cruelties which this wicked Opede committed : but the Lord found him out at last , striking him with a strang kinde of bleeding at the lower parts , neither was he able to void any urine , so that by degrees his guts rotted within him : No remedy could be found for this terrible disease , worms bred in his bowels , which continually gnawed him . Then did he send to Arles for a famous Chyrurgion , who cured him of his difficulty to make water , after which , desiring all to depart the room , the chyrurgion in private exhorted him to repent of his former cruelty and bloud-shed , telling him that this his strange bleeding was Gods just hand upon him for shedding so much innocent bloud : But these words pierced the impure conscience of this wicked wretch , and more troubled him then the torments of his disease , so that he cryed out to lay hands on the Chirurgion as an Heretick : Whereupon he conveyed himself away , and returned to Arles . Yet not long after he was sent for again , and great promises were made for his security : But when he came back , he found Miniers past cure , raging and casting out most horrible & blasphemous words , feeling a fire within him which burnt him from the navel upwards , which was accompanied with extream stink of his lower parts , and so he ended his wretched life . In the beginning of this Persecution , there was one John de Rom● , a Monk , who gat a Commission to examine those whom he suspected to be Hereticks ; whereupon he afflicted the faithfull with all kindes of cruelty : Amongst other horrible torments that he used , this was one ; he filled boots with boiling grease , and put them upon their legs , tying them backwards over a form , and their legs hanging down over a soft fire : Thus he tormented very many , and in the end most cruelly put them to death . Francis the French King being informed of the hellish cruelty of this wicked Monk , sent to his Parliament at Provence that they should apprehend and condemn him : but he being informed of it , fled to Avignion , where he hoped to enjoy all that wealth which so mercilesly and unjustly he had extorted from the poor Christians : But shortly after he was robbed of all that he had , by his own servants ; and then he fell sick of a most horrible and strange disease unknown to the Physitians : He was intollerably tormented with pains all over his body , so that no means could give him ease for one minute of an hour ; neither was their any man that could tarry near him , no not of his nearest friends ; so great was the stink that came from him : Then was he removed to an Hospital : but the stink and infection so encreased , that no man durst come near him no ; nor he himself was able to abide the horrible stink of his own body , full of ulcers and sores , and smarwing with vermine , and so rotten , that the flesh fell from the bones by piece-meal . In these torments he often cried out in great rage . O who will deliver me ? VVho will kill and rid me out of these intollerable paines , which I know I suffer for the oppressions which I did to the poor men ? Oft-times he himself endeavoured to destroy himself ; but he had not the power . In this horrible anguish , and fearful despair he miserably ended his accursed life . When he was dead no man would come near to bury him ; till at last a young novice caught hold of his stinking carcase with an iron hook , and so dragged him into an hole that was made for him . In the time of this Persecution the Bishop of Aix , with some other Bishops and their courtizans , walking along the streets of Avignion , saw a man selling baudy Images and Pictures , with filthy rimes and ballades annexed to them : All these goodly Pictures the Bishops bought up . When they had gon a little further , there was a Book-seller that had set to sale certain Bibles in French ▪ which the Prelates were greatly moved at , saying to him , Dar'st thou be so bold as to sell such merchandise in this Town ? The Book-seller replied , Is not the holy Bible as good as these goodly Pictures that you have bought for these gentle-women ? Then said the Bishop of Aix , I renounce my part in Paradise , if this fellow be not a Lutheran , take him away to prison . Then did his attendants cry out , A Lutheran , a Lutheran , To the fire with him , to the fire with him ; and one gave him a blow with his fist , another pulled him by the hair , another by the beard , so that the poor man was all imbrued in bloud , before he came to prison . The next day he was brought before the Judge , where , by the instigation of the Bishops , he was condemned to be burned the same day , and so was carried to the fire with two Bibles about his neck , one before , and another behinde , where he made a most Christian end . The Waldenses were dispersed also into several other Countries , as Bohemia , Austria ▪ Germany , Flanders , England , Poland , Italy , Spain , Dalmatia , Croatia , Sclavonia , Grecia , Philadelphia , Livonia , Sarmatia , Bulgaria , &c. In all which places at one time or other they suffered persecutions ; concerning which there is not much left upon Record , and something will be spoken again of it in other places of this book , and therefore this may suffice for the present . CHAP. XXIV . The Persecution of the Albingenses . THese were the same with the Waldenses , differing only in name from their habitation in the Country of Albi. Divers of Waldo's disciples going into this Country , and amongst them one Arnold ( from whom they were called Arnoldists ) laboured with so good successe , that in a short time there was scarce any found that would go to Masse . Pope Alexander the third was much moved to anger , when he saw many great Provinces to shake off his Antichristan yoak , and therefore he condemned them for Hereticks in the Councel of Lateran : Yet did they so multiply , that Anno 1200. they possessed many and great Cities ; yea , they had many great Lords that took part with them , as Earl Remund of Tholouse , Remund Earl of Foix , the Vicount of Bezieres , &c. Pope Innocent the third pretended a great desire to reclaime them by preaching and conference ; and thereupon there was a famous Disputation at Montreall , wherein the Popish Doctors were shamefully baffled by Arnold : But the Popes pollicy was thus to rock them asleep whilest he raised Armies against them to destroy them : The pretended occasion whereof was this ; There was one Frier Peter that was slain in the dominions of the Earl of Tholouse ; whereupon the Pope sent preachers abroad through all Europe to assemble men together to take vengeance on the Hereticks , for the innocent bloud of Friar Peter , slain amongst them ; promising Paradise to all that would come to this warre , and bear arms for fourty daies . This he called the holy warre , and gave the same Pardons and Indulgences to those that came to this war , as to those which went into the Holy land against the Saracens . Then did he thunder against Earl Remund , charging all Arch-bishops and Bishops through their Diocesse to pronounce him accursed and excommunicated , and that with the sound of a Bell , and extinction of Candles every Sabbath and festivall day , for murthering of a good servant of God ▪ He also absolved all his subjects from their oaths of allegiance to him ; commanding every good Catholike to pursue his person , and to take and possesse his land , &c. He also wrote to all Christian Princes to stirre them up to get this pardon , rather by fighting against these Albingenses , then by going against the Turks . Earl Remund hearing of all these preparations against him , sent to the Pope , humbly beseeching him not to condemn him before he was heard , assuring him that he was no way guilty of the death of Frier Peter , but that he was slain by a Gentleman , who immediatly fled out of his Country , otherwise he would have severely punished him for it . But all was in vain , for presently came Armies of crossed souldiers to pour down their vengeance on him and his lands . Amongst these were many noble men , and Ecclesiasticall persons , Arch-bishops , Bishops , Abbots , &c. to all which the Pope promised Paradise , but gave them not a peny . The Earl of Tholouse perceived that he must either prepare for defence , or submit ; the latter he thought the safer , and therefore he went presently to the Popes Legate at Valance ; to whom he began to say , that he thought it strange that so many armed men should be brought against him , who used no other arms for his defence but his own innocency : And that concerning the death of the Frier , they should first have enquired the truth of the fact , before they thus moved heaven and earth against him ; yea , if he had been guilty , yet there was an ordinary course of justice to be used against him , and not to wreak their anger on his innocent Subjects : and therefore Sir ( said he ) since I come voluntarily to you , armed only with the testimony of a good conscience , what further use is there of these armed Pilgrims ? pray you therefore counte●mand these souldiers before they go to make any further spoil in my territories : for my own person may serve for a sufficient pledge , &c. The Legate answered , that he had done well in coming to him , yet could he not send back the souldiers , except he would put seven of his best castles into his hands , which should serve for a hostage ; Now did the Earl when it was too late see his own folly in putting himself into the Legates hands , and thereby making himself a prisoner , but there was no remedy , now he must take Laws from him that had him in his power , and therefore be told him that both his person and possessions were at his disposall , beseeching him that his Subjects might receive no more damage by the Souldiers . The Legate presently sent to put Garisons in those seven Castles , commanding all the Consuls of every City presently to appear before him : and when they were come , he told them that Earl Remund had delivered up his Castles to the Pope , and therefore they were to take notice of it , that so they might acknowledge themselves lawfull Subjects to his Holinesse , in case the Earl should falsifie his Oath to the Pope . The Consuls were much astonished thus to see their Lord devested of all his possessions : but that which most afflicted them was , to see him led to S. Giles to be reconciled to the Church , where the Legate commanded the Earl to strip himself stark naked all but his linnen drawers : then did he put a cord about his neck , whereby he led him nine times about the grave of Frier Peter , scourging him with rods all the while : The Earl demanded satisfaction for so sharp a penance seeing he was not guilty of the fact : the Legate answered , that he must submit if he would be reconciled to the Pope , yea , he must be thus scourged before the Earls , Barons , Marquesses , Prelates , and all the people : he made him also to swear to be obedient all his life to the Pope and Church of Rome : and to make irreconcileable warre against the Albingenses , &c , Then did the Legate make him General of the crossed Souldiers for the seige of Beziers : The Earl knew not what to do : For to conduct an Army to fight against the Albingenses , was to sin against his conscience , and if he should fly away , it would furnis● them with new matter of persecution against him and his subjects . In this extremity he stayed in the Army a few daies , and then went towards Rome to reconcile himself to the Pope . Then did the Army come before the City of Beziers , and provided all manner of Engines for battery , reared up ladders for a general Escalado : this the Earl of Beziers beholding , and judging it impossible to defend the City , he went out : and cast himself down at the Legates feet , beseeching him not to punish the innocent with the nocent , which must needs be , if the Town were taken by storm : he told him , that there were in the City great numbers of good Catholicks , which would be subject to the same ruine with the Albingenses : he desired him also to commiserate him now in his minority that was a most obedient servant to the Pope , and had been brought up in the Romish Church , in which he would live and die : The Legate told him that all his excuses prevailed nothing , and that he must do as he may : The Earl returned into the City , assembled the people , and told them that he could obtain no mercy from the Legat , except all the Albingenses would come and abjure their religion , and promise to live according to the Laws of the Church of Rome : The Popish party requested the Albingenses to yield to this , but the Albingenses answered , that they would not forsake their religion for the base price of their frail life : that God was able , if he pleased , to defend them , but if he would be glorified by the confession of their faith ▪ it should be a great honour to them to die for his sake : that they had rather displease the Pope , who could but kill their bodies , then God , who could cast both body and soul into hell , &c. Then did the Popish party send their Bishop to the Legate , beseeching him not to include them in the chastisement of the Albingenses : and that the best way to win the others was by gentle means , not by rigour : the Legate grew into great choler at this , swearing that if all the City di● not acknowledg their fault , they should all taste of one cup without distinction of religion , sex or age : and accordingly he summoned the City presently to yield to his discretion , which they refusing , he caused that his Engines should play , and that a generall assault should be given . It was impossible for them within the City to resist so great violence , being assaulted by above an hundred thousand Pilgrims : so that the enemies entred , and slew a great multitude , and set the City on fire , and burnt it to ashes : When the City was first taken , the Priests and Monks came forth of the great Church with Banners and Crosses , singing , Te Deum laudamus ; but the Souldiers , who were commanded by the Legate to kill all , ran upon them , made their heads and arms to fly about the streets , so that they were all cut in pieces . In this City of Beziers they slew sixty thousand persons , the Popes Legate saying to the Captains and souldiers , Caedite eos omnes , novit enim Dominus qui sunt ejus , Kill them all ] Catholicks and Hereticks ] for the Lord knoweth who are his . Then were these Pilgrims presently conducted to Carcasson before the fourty daies of service , which they had vowed to the Church of Rome , were expired . The Earl of Beziers when he saw that he could obtain no favour of the Legate , before the City was taken , left his charge to the Bishop , and went to Carcasson , endeavouring to prepare and furnish it for a long siege : but the Legates Army followed him presently , unto which there came a new supply of crossed souldiers out of sundry Countries , so that his Army now consisted of three hundred thousand fighting men . Near to the City of Carcasson was a Town of the same name : the City was seated on an hill , and fenced with a double wall ; yet the Pilgrims thought to take it at the first sight , and therefore ran with great violence upon the first Rampier , filling the ditch with fagots , but they were beaten back with such courage , that the ground was covered with their dead bodies : The young Earl of Beziers won much honor in this first encounter , encouraging his men , and telling them , that it was better to die fighting , then to fal into the hands of such cruel and merciless enemies , &c. The Albingenses much encouraged hereby , swore to him that they would spend their lives for the preservation of the City . The next morning the Legate commanded a general assault to be made upon the Town of Carcasson which was two miles from the City : & The people valiantly defended themselves , but being oppressed with multitudes , the souldiers entred the Town , putting all to the sword and fire , as they had done at Beziers . Then came the King of Arragon to the Camp , and told the Legate that he understood that his kinsman the Earl of Beziers was in the City , and that with his leave , he would go to him , not doubting but that he should prevail with him to do his duty to the Pope and Church : The Legate gave him leave , and the King approaching to the Rampier , called for the Earl , who came to him : then said the King , that he desired to know of him what moved him to shut up himself in that City against so great an Army of Pilgrims ? the Earl answered , that it was to defend his life , goods and Subjects : that he knew well that the Pope , under the pretence of religion , resolved to destroy his Uncle Remund , and himselfe : that he saw the cruelty which they had used at Beziers even against the Priests themselves : adding also what they had done to the Town of Carcasson , and that they must look for no mercy from the Legate or his Army : and that therefore he rather chose to die , defending himself with his subjects , then to fall into the hands of so inexorable an enemy as the Legate was : that though he had in his City some that were of another religion , yet they were such as had wronged none , and were come to his succour in his greatest extremity , and for their good service he was resolved not to abandon them , and that his trust was in God the defender of the oppressed , that he would assist them against that world of ill advised men , who forsook their own houses to burn , sack , and ransack , and kill in their houses other men without reason , judgement , or mercy . The King returning to the Legate , told him , that his cozen was much discontented with his former dealings against his Subjects of Beziers & Carcasson , that he believed , seeing they spared not the Romish Priests , their war was not for Religion , but a kinde of theevery : that he would not yield himselfe to the descretion of such mercilesse men , &c. The Legate , after some debate , told the King , that for his sake he would receive the Earl of Beziers to mercy , and that with him , twelve more might come out with bag and baggage , but for the rest he would have them wholly at his discretion , and that they should all come forth stark naked , men , women , maids , and children , without shirts , smocks , or other covering , and that then they might hope well of his mercy , he being the Popes Legate , &c. The King much distasted this propositions , yet reported it to the Earl of Beziers , who returned answer , that he would not come forth upon such unreasonable and unjust propositions , but would defend himself and his Subjects , as God should enable him . Then did the Legate cause all his Engines to play , commanding , that they should take the City by storm , but he was little pleased when he saw the losse of a great number of his Pilgrims : for they in the City threw down stones , fire , pitch , brimstone , and boiling water , wherewith they so galled the assailants , that the earth●●s covered , and the ditches filled with their deads bodies , which 〈◊〉 a wondrous noysom stink both in the City an Camp. This overthrow caused divers of the crossed souldiers , having accomplished their fourty daies service , and thereby gained Paradise , to refuse to conquer more after so faire a purchase , and therefore they returned home . The Legate being much troubled to see his Army so decreased , thought of this Stratagem , he sent for a gentleman , telling him that he might do a piece of service , whereby he might not only merit heaven , but gain a great reward here : which was by going to the Earl of Bezires , endeavouring to put him into great fears , and then to perswade him to have recourse to the Legates mercy , and withall that he should perswade him with great Oaths and Execrations ( whereof he could absolve him at his pleasure ) to come with him to the Legate , with assurance that he should be dismissed safe and sound . This Gentleman plaied his part so well , that he brought the young Earl with him : The Legate presently told him , that he was now his prisoner till Carcasson was taken , and till his Subjects had better learned their duty : the Earl astonished hereat , cried out that he was betraied , and that faith was violated with him , &c. but this nothing prevailed , for he was presently committed to the guard and custody of the Duke of Burgonne . The inhabitants of Carcasson understanding this , brake forth into tears , and were so astonished , that they now thought of nothing but how by flight to escape the danger , but that seemed impossible , being environed with such an Army : at last one told them , that he heard some old men say , that there was a certain vault under ground , great and large , which went to the Castle of Cameret three leagues off : Then were all the Citizens imploied to search for this vault , and having at last found it , they began their flight in the evening , with their wives and children , carrying with them only some victuals for a few daies . This departure was accompanied with much sorrow thus to leave all their worldly enjoyments : The next morning they came to the Castle , and from thence dispersed themselves , some to Arragon , others to Catalonia , others to Tholouse , whether it pleased God to conduct them . In the morning the Pilgrims were strangely astonished , hearing no noise nor seeing any man stirring in the City , yet they approached the wals with much fear , lest it should be but a stratagem to endanger them , but finding no opposition , they mounted the wals , crying out , that the Albingenses were fled , and thus was the City with all the spoils taken , and the Earl of Beziers committed to prison in one of the strongest Towers of Carcasson . Then did the Legate call all the Prelates , and great Lords of his Army together , telling them , that though it was requisite that there should be alwaies a Legate in the Army , yet it was likewise necessary that there should be a secular General , wise and valiant , to command in all their affairs , &c. This charge was first proffered to the Duke of Burgonne , then to the Earl of Ennevers , and to the Earl of S. Paul : but they all refused it : Lastly , it was proffered to Earl Simon of Montfort , who after some excuses , accepted of it . The Earl being made general , settled himself at Carcasson with four thousand Pilgrims , all the remainders of that huge Army . After this Earl Remund of Tholouse , went to the French King for his Letters of commendation to the Pope , to be by him fully cleared from the death of Frier Peter , and the Pope thereupon received him courteously , gave him full remission and absolution , and thereby declared him sufficiently justified . Shortly after the Earl of Beziers died in prison , and Earl Simon was put into possession of his lands , whereupon all that bordered upon him began to fear him , for that he gave it out that the Spring following he would have a great Army of Pilgrims , wherewith he would chastise those that had not acknowledged his authority given him by the Church . Upon this occasion Castris sent unto him the keys of their City ; the Castle of Pinies yielded to him , and so did all round about Carcasson : But the King of Arragon secretly encouraged the Gentlemen of the Vicounty of Beziers , telling them that his Pilgrims would be uncertain , and would not stay long with him , and that if in the mean time they would but keep themselves in their Garisons , when he was weak by the departure of his Pilgrims , they might then set upon him , and reduce him to reason . These messages gave such encouragement to the Gentry , that the Earl Simon being gone to Montpelliar , they took arms to shake off his yoak , besieging some of his souldiers in a Tower near to Carcasson : the Earl hearing of it presently returned to succor them , but the Tower was taken before he came , which affront brought him into some contempt : Then Captain Boucard belonging to Earl Simon , attempted to surprise the strong Castle of Cabe●et , making his approach thereto as secretly as he could : Captain Roger commanding therein for Earl Remund , was come forth with eighty horse to forrage : Boucard on the sudden charged him : but Roger doubled the charge in so furious a manner , that he overcame Boucards party , and brought him prisoner into that Castle that he came to surprise . Gerad of Pepios took part with the Albingenses , so that the warre grew hot : but all the men that Earl Simon took , he caused a great fire to be made , and cast them into it : neither did his men escape scot-free , when they fell into their enemies hands . The City of Carcasson was hereupon stricken with great fear , having little hope to defend themselves , but by flight , being environed on all sides by their enemies . About this time Earl Simon wrote to all the Prelates through Europe , that if in the Spring following they did not send him good store of Pilgrims , he could hold out no longer against his enemies , having since the last departure of his Pilgrims , lost above fourty Towns and Castles ; And whilest that he waited for these new succours , he surprised the Castle of Beron , where he pulled out the eyes of above a hundred Albingenses , and cut off their noses , leaving only one with one eye to guide the rest to Cabaret . Anno 1210. Earl Simon being shut up in Carcasson for want of souldiers , heard that his wife was comming from France with many Pilgrims , whereupon he went out to meet her : These Pilgrims he imployed against the Castle of Menerbe , which at last was yielded up to him for want of water . This Castle was defended by Remund , Lord of Termes , and was scituated in Narbonne : one argument which Earl Simon used to stirre up his crossed souldiers to fight manfully against it , was , For ( that saith he , ) there hath been no Masse sung in it since the yeare 1180. which is now thirty years , Upon the surrender of the Castle they laboured to draw this noble Lord to recant his religion , and turne Papist ; but finding him immovable , they shut him up in a straight prison , where shortly after he died : they also took his wife , sister , and daughter , who was a maid , and other Noble women , with whom they laboured to withdraw them from the truth both by flattery and frowns , by faire speeches , and cruell threats , but when they saw that nothing would prevaile , they made an huge fire , casting them into the same , and burning them : God fridi Annales . Also after his taking of the said Castle , he caused a Frier to preach to the people , and to exhort them to acknowledge the Pope and Church of Rome : but they not staying till he had done ▪ cried out , We will not forsake our faith , you labour but in vain , for neither life nor death shall make us abandon our beliefe . Then did the Earl and Legate cause a great fire to be made , and cast into it a hundred and fourscore men and women , who went in with joy , giving God thanks for that he was pleased so to honour them , as to die for his Names sake : They also told Earl Simon that he would one day pay dear for his cruelties . All that saw their valour , and constancy were much amazed at it . Then did the Earl besiege the Castle of Termes , which also at last was taken for want of water ; yet they within the Castle , when they perceived that they could hold out no longer , one night quit the place and passed away undiscovered . The Castle de la Vaur , was also besieged , in which there were many godly people : Thither came many Pilgrims to the Legate , from all Countries ; and amongst others , six thousand Germanes , of whose coming the Earl of Foix hearing , he laid an ambush for them , overthrew and slew them all , not one escaping but an Earl that carried the news to Earl Simon . After six moneths siege the Castle of Vaur was taken by assault , where all the souldiers were put to the sword save eighty Gentlemen , whom Earl Simon caused to be hanged , and the Lord Aimeri on a gibbet higher then all the rest , the Lady his sister was called Girauda , was cast into a ditch , and there covered with stones . And for the rest of the people a very great fire was made , and they were put to their choise , whether they would forsake their opinions , or perish by the flames : There were scarce any of them found that would doe the first , but exhorting one another , they went into the kindled fire of their own accord , saith Altisiodore , but more probably they were forced into the same , where joyfully they resigned up their spirits unto God : Some say that they were about foure hundred persons that thus perished by fire . After the return of the Earl Remund from the Pope , the Legate still fought to entrap him , but the Earl would not come againe within his reach . Then did the Legate send the Bishop of Tholouse to him , who pretended a great deal of love and friendship to the Earl , and by his subtilty at last prevailed with him to profer his strong Castle of Narbonnes to them to lodge in as they passed that way : but as soon as the Legate and his company were entred , they seised upon it , and put into it a garison , which was a continuall vexation to all his subjects . Then did the Legate resolve upon the utter extirpation of Earl Remund , and all his house , as the head of the Albingenses ; but presently after this Legate dying , Earl Simon was frustrated of this hope . About this time the English who now possessed Guienne , which bordereth upon the Earldom of Tholouse began to help the Albingenses , being stirred up thereto by Reinard Lollard , a godly , and learned man , who by his powerfull preaching converted many to the truth , and defended the faith of the Albingenses ; for which they were so eagerly pursued , and constantly suffered Martyrdom : And this they did the rather , not only for their neighbour-hoods sake , or for that Simon Earl of Lecester was a rebell , and traitour to their King , but because this Remund Earl of Tholouse , whom they so cruelly whipped , and other wise abused , and had now also excommunicated , was brother in law to King John. For his former wife was Joane sometimes Queene of Sicilie , which Joane was K●ng Johns sister , and bare to the Earl of Tholouse , Remund , who succeeded his father both in the Earldome , and in his troubles . John le Maier much commendeth this Lollard , saying that he foretold many things by Divine Revelation , which ( saith he ) came to passe in my time , and therefore he putteth him into the rank of holy prophets : And for his learning it is evident by his comment upon the Revelation , where he setteth forth many things that are spoken of the Roman Antichrist . This worthy man was afterwards apprehended in Germany ; and being delivered to the secular power , was burnt at Collen . Anno 1211. A new Legate called Theodosius was appointed to succeed who excommunicated Earl Remund , and the Bishop of Tholouse thereupon sent the Earl word that he must depart out of the City , for that he could not say Masse whilest an excommunicated person was in the City : The Earl returned this answer , being netled at his insolency , that he ( the Bishop ) should presently depart out of his Territories , and that upon pain of his life : accordingly the Bishop departed , and took with him the Canons of the Cathedrall Church , with the Crosse , Banner , and Host , and all of them barefooted in Procession : Coming thus to the Legates Army , they were received as persecuted Martyrs , with the teares of the Pilgrims , and generall applause of all . Then the Legate thought that he had suffici●nt cause to prosecute Earl Remund , as a relapsed and impenitent man ; but first he sought by craft to get him into his power , and with his fair flatering letters , he at last drew him once again to Arles : The Earl had requested the King of Arragon to meet him there . When they were both come , the Legate commanded them upon the pain of his high indignation , that they should not depart , but with his leave : Whilest they were there , the Earl was privately shewed by a friend , The Articles of the Legate to which he would enforce him to subscrib , which were these . 1. That the Earl of Tholouse should presently dismiss , and cashiere all his men at Armes , not restraining one . 2. That he shall be obedient , and subject to the Church : and repaire all the costs , and damages which the Church hath been at . 3. That in his lands , no man should eat of more then two sorts of flesh . 4. That he shall expell out of his territories all the Hereticks , and their allies . 5. That he shall deliver into the hands of the Legate , and of Earl Simon , all those persons that shall be named unto him . 6. That no man in his lands whether noble , or ignoble , shall were any costly apparell , but black course clokes . 7. That All his Castles of defence shall be razed to the ground . 8. That no Gentlemen of his shall live in any City , or Castle , but in country houses , or villages only . 9. That he shall not levie in his land any taxes , or tolls , but such as in old time were accustomed . 10. That every Master of a family shall pay yearly four Tholousian pence to the Legate . 11. That when Earl Simon shall passe through his countries , he shall beare their charges . 12. That after his performances of these things , he shall go into the Holy land to fight against the Turke , and never return againe into his owne country , but by the leave of the Pope , or his Legate . Remund having read over these Articles shewed them to the King , who advised him presently to mount on horseback , least seising upon him , they might the better become masters of all his estate which accordingly he did . The Legate was much troubled that he had thus lost his prey , and despairing to do any more by subtilty , he resolved to set upon him by force : and thereupon he besieged the Castle of Montferrand , where Baldwin , the brother of the Earl of Tholouse was governour : Baldwin , at least pretending inability to defend the place , yielded it up , and abjuring his opinions turned Papist . The Earl of Tholouse seeing himselfe thus betrayed by his brother , lamented exceedingly : but a greater mischiefe soone after befell him : For the Legate , and Earl Simon wonne from him by their subtilty , the King of Arragon , his only prop under God : and that by this meanes they agreed that the King of Arragons daughter should be married to Earl Simon 's eldest son , in consideration whereof the King of Arragon invested Simon in the Earldom of Beziers : and now they intend jointly to besieg Tholouse : For which end the Bishop of Tholouse was sent to levy souldiers in France , and at his returne hasted to Tholouse : which Earl Remund hearing of , sallyed out of the City with five hundred horse , and some foot , marching to the bridg which goeth over the river of Garenne not far from Tholouse , hoping either to gaine it , or to breake it down : but being overpowered by multitude , he was forced to make a retreat , and the enemie pursued him to the very gates of Tholouse : But Earl Remund seeing their insolency , sallyed out againe with a greater strength , and charged them so gallantly , that he beat them back to the bridge , which being but narrow , he slew almost all of them there : and took prisoner amongst them , Aimery the son of Earl Simon . Earl Simon hearing of this loss , hasted with all his army to the City , and gave a furious assault to it , but the ditches were soone filled with the dead bodies of the enemie beaten from their scaling laddars : and the Earl himselfe was beaten from his horse . In the middest of this assault , came the Earl of Campeigne soon enough to be well beaten for his welcome , Earl Simon finding such stout resistance from the Citizens , caused his Pilgrimes to spoil the Orchards , Gardens , and Vineyards about the city , which being perceived ; the President of Argeves issued out of the City suddenly , and slew a number of the Pilgrims , and on another part , the Earl of Foix slew as many as he could meet with . The Earl of Bar seeing the disorder of the Popish Army cried out a Bar , a Bar , but the Citizens of Tholouse charged him so bravely , that being discomfited , he was faigne to fly amongst the rest . After this victory Earl Remund returning to Tholouse caused publike , and solemne thanks to be returned unto God , for the same . Earl Simon after this lead his Army into the country of the Earl of Foix , who was now sick , where he took some townes : also the Legat with another part of the army went to Roquemaur , and in his way took the Tower of Cassas ; and caused above an hundred men that were found therein most cruelly to be burned alive , and levelled the Tower to the earth . Earl Remund being much afflicted for the loss , and alienation of his ancient friend the King of Arragon , studied how he might regaine him , and for that end propounded a match betweene his only son , and heire , and the King of Arragons daughter , which motion the King readily imbraced , and so their amity was againe revived . Not long after the King of Arragon sent a letter of defiance to Earl Simon , who sent the same all over Christendom to stir up Pilgrims to assist him for the destruction of the King who ( as he said ) was now become the Captaine of the Albingenses : and in the meane time the Popes Legate raising an army in France , went speedily into the Earldome of Foix , and took some Towns , putting all to the sword without distinction of sex or age , and taking also St. Anthonies , he caused thirty of the principall men to be hanged in cold blood , after he had granted them their lives . Anno Christi 1213. Peter King of Arragon with a great army of Arragonois , and Tholousians besieged Muret , a strong Towne scituated upon the river Garronne near unto Tholouse : There was in his Army the Earls of Tholouse : Comminges , and of Foix ; but the night following , the Popish Bishops sent two Friers to him , desiring him to take pitty on the Church : and not to undertake the defence of the Hereticks , but they laboured in vaine , for the King would not desert them , whereupon they prepared the next day to give him battle , and whilest Simon Montfort was encouraging his souldiers , the Bishop of Tholouse carryed a crucifix in his hand , whereupon the Captains a lighting , adored it with and humble kiss . Then the Bishop of Comminges , getting upon an high place took the crosse in his hand , and blessed the Army with it , promising forgivenesse of all sins to all that dyed in that quarrell : Hereupon Simon divided his army into three Battalia's in the name of the Trinity , and so joyning battle , they fought very gallantly on both sides ▪ till at length the King of Arragon was slaine , and so God ( who doth not alwayes prosper the best cause ) gave the victory to the Popelings , and they were slaine in the fight , and pursute about two millions of the Albingenses , as their enemies reported . The Albingenses attributed this loss to Gods judgement upon the humane confidence of the King , who trusted too much in his great numbers , and was feasting whilest his enemies were plotting , After this victory the Popes agents sent abroad their letters into divers countries for a new supply of Pilgrims utterly to root out the Hereticks . With this victory Earl Simon was so puffed up , that he summoned the Earls of Tholouse , Foix and Comminges , and the Prince of Bearn , to deliver to him the keyes of those Cities and Castles which they possessed : They returned no answer , but each of them betooke himself to his own Territories , to provide the best they could for their affairs . Earl Remund retired to M●ntalbon , writing to them at Tholo●se , that understanding that the Bishop of Arras was coming with a great Army of Pilgrims against them , and that he was altogether disabled to defend their City , he had advised them therefore that they should make the best terms they could for themselves with Earl Simon , yet desired them to reserve their hearts for him , till God should give him meanes to free them from those miseries . In the interim , the Earls of Foix , Comminges , and the Prince of Bearn did what they could to infest the enemies Armies . Upon the former advice the Citizens of Tholouse sent some Deputies to Earl Simon , to profer him the keyes of their City , whom he received honourably , and presently wrote to Lewis son of King Philip , that the City of Tholouse was offered to him , but his desire was that he should come and have the honour of taking it : The Prince went thither immediately , and had Tholouse delivered to him : Yet the Legate resolved that the pillage of it should be given to his Pilgrims , and the City dismantled , which was presently executed , though contrary to the promise made to the Citizens , that no wrong should be done to the City . Then came there a new Legate of the Popes called Bonaventure with those that had taken on them the Crosse. Viz. the Earle of Saint Paul , the Earle of Savoy , the Earle of Alenzon , the vicount of Melun , Mathew de Montmorency , and other great Lords . The Legate seeing so many Pilgrims , feared least Prince Lewis should take upon him to dispose of divers places held by the Albingenses , to the prejudice of the Church : Whereupon he presently sent to all those places Absolution and protection , so that when the Prince came against them , they shewed that they were under the protection of the Church : Yea the Legate told the Prince , that since he had taken upon him the Crosse , he was to be subject to his commands ; because he presented the person of the Pope , whose Pardons ( saith he ) you come to obtaine by obeying the Church , and not by commanding as the son of a King. The Prince dissembled his displeasure at this audaciousnesse ; and the poore Albingenses were so oppressed by new Armies of Pilgrims , that they sunk under the burthen of it . The Prince , when his fourty daies service were expired , retired himself , being much discontented to see so much tyranny exercised against the Albingenses . Then did Earl Simon besieg the Castle of Foix , but having lain ten dayes before it , he found to his cost that the place was not to be won by him : For where as Earl Simons brother quartered at varilles , the Earl of Foix dislodged him , and slew him with his launce , putting to flight all his men . News hereof being brought to Earl Simon he swore that he would drive the Earl of Foix behinde the Pyrenaean Mountaines : but presently he had intelligence that a great Army of the Arrogonois , and Catalunians were come into the Earldom of Beziers , threatning to be revenged on him for the death of their good King , where upon he levied his siege in hast , and marched thitherwards : But the Earle of Foix , who knew the passages better then he , lay in ambush for him in a place fit for his turne , and suddenly setting upon his Pilgrims , slew a great number of them : only Earl Simon with a few others escaped , and went to Carcasson : but before he came thither , the Arrogonois were gone , else might they easily have discomfited him , yet shortly after they returned again , and Earle Simon was foundly beaten by them , so that he was forced ▪ to shut himself up in Carcasson till he had a new supply of Pilgrims . Shortly after came Remund the son of Earl Remund out of England , where he had been bred under his uncle King John , with an Army , and quickly made himself Master of the City of Beaucaire , and almost famished them that held the Castle , so that they yeelded it up to depart with their baggage . There Earl Simon lost a hundred Gentlemen that he had laid in ambush neer unto the City , whom young Remund in a sally cut in pieces . Anno 1214. The Legate called a Councel at Montpelier , for renuing of the Army of the Church , and to confirm the authority of Earle Simon ; where they declared him to be Prince of all the Countries conquered from the Albingenses , which title was confirmed to him by the Pope also . Who stiled him the active and dexterous soldier of Jesus Christ , and the invincible defender of the Catholick Faith. But whilest Earl Simon was in the Council receiving this his new honour , a great rumour was heard in the City , and a messenger brought word that the people , hearing that Earl Simon was there , betook themselves to their Arms , purposing to kill him ; whereupon he stole away by the walls of the City on foot , without any company , and so escaped ; so that in one houre he saw himself honoured as a God , and flying disguised , hiding himself like a base scoundrell , for feare of the rascall multitude . Anno Christi 1215. Their was a Councill held by the Pope at Lateran , where they gave the Inquisitors such power against the Gospellers , that poor people were every where horribly tortured that were but suspected for Heresie , and ( as Tritemius saith ) Frier Conradus of Marpurg , the Popes Inquisitor , if he but suspected any as guilty of Heresie , vsed to trie them by the judgment of red hot irons , and such as were burned by the irons he delivered as Hereticks , to the secular power , to be burned in the flames : whereupon most of those that were accused were by him condemned to be burnt , few escaping the hot irons : In so much as Noble , Ignoble , Clerks , Monks , Nuns , Burgesses , Citizens , and countrymen were under the name of Heresie ( by too headlong a sentence of the Inquisitor on the same day where on they were accused ) cast into the cruell flames , no refuge of appeale or defence doing them any good ▪ By the same Lateran Councill , Earle Simon had the forementioned lands of the Albingenses confirmed to him , and thereupon he hastened to the King of France to receive investiture , and as he went ( saith the Monk of Sernay ) in every City and towne the Popish Clergy , and people met him , crying , Blessed is he that commeth to us in the name of the Lord , and every man thought himself happy that could but touch the hem of his garment . When he had recived his Investiture from the King of France , being attended with an hundred Bishops that had preached the Crosse in their Diocess , and with an exceding great Army of Pilgrims he hasted to make himself Lord of all those countries , which the Pope had given him . So that all men trembled at his reproach , and with this great Army of Pilgrims he took in divers places , using great cruelty , putting men women and children to the sword . Then was he marching to Tholouse , purposing to pillage and raze it to the ground : But by the way his wife sent him word that he must speedily come to her relief , being besieged in the Castle of Narbonnes , by the Earl of Tholouse ; but by this time many of his Pilgrims were returned into France . Yet Earl Simon hasted to the relief of his wife , and being come before Tholouse , the people by their frequent sallies made that place too hot for his abode . The Legate perceiving that he was much astonished at it , said unto him ; Fear nothing , we shall quickly recover the City , and then we will destroy all the inhabitants ; and if any of our Pilgrims are in the fight , they shall , as Martyrs , immediately passe to Paradise . hereupon one of Earl Simons great Captains said , Monsieur Cardinall , you talke with great assurance , but if the Earl believe you , it will be little for his profit , for you , and other Prelates have been the causers of all this evil , and will be of more , if he believe you . Then was it resolved that the City should be besieged on the side of Gascon , but the Citizens made such a blunt salley , that they put their enemies to flight ; and presently the Earl of Foix coming with new supplies , fell upon Earl Simon ▪ chased him to the river Garonne , where many of his Pilgrims were drowned , and the Earle with his horse fell into the river , and hardly escaped . The Earl Remund caused publick thanksgiving to God for this happy victory . Earl Simon being in great perplexity , a Bishop bid him be of good comfort , for that the Cardinal had sent messengers throughout the world to raise him succours , and so he was inforced to wait , with much impatiency , the coming of these new supplies , Anno 1218. There came to him a hundred thousand Pilgrims , and he was resolved that they should earn their pardons , knowing that at the end of fourty daies they would vanish : Whereupon the next morning they were ordered to give a generall assault to Tholouse : But Earl Remund perceiving in the night that they were very secure , because of their great multitude , he sallied out upon them , and that with so good successe , that ere morning all the field was covered with their dead bodies , and the Earl with his men being weary with killing , returned into the City to give thanks unto God for his assistance . Then did Earl Simon enter into the Castle of Narbonnes to see if he could discerne any way to enter into the City , but finding none , it much troubled him , whereupon two Lords gave him Counsell to come to some honourable agreement : yet the Cardinal Betrand told him that there was no need for him so to do ; To whom one of them answered , Monsieur Cardinal , pray you where finde you that you should take from Earl Remund , and his son that which belongs unto them : If I had known as much as I know now , I had never taken upon me this business . After nine moneths siege the Citizens of Tholouse made another sally , killing as many of the crossed souldiers as they encountered with ; and Earl Simon coming in to the reliefe of his men , had his horse shot in the head with an arrow , which caused him to run away with him , which one of the Albingenses seeing , with his Cross-bow he shot him thorow the thigh ; Simon perceiving that he lost much bloud , was labouring to get out of the presse , but just at that present , a woman discharging an engine from the walls of Tholouse , a stone parted his head from his shoulders ; and thus by Gods just judgement , he that had been the deflourer and murtherer of many women , was himselfe slaine by a woman . Upon his death , the Legate and all the Bishops fled , never staying till they came to Carcasson , the Pilgrims disbanded and returned to their homes , and Earl Remund caused a publick Thanksgiving to be returned to Almighty God for this so signall a deliverance . Afterwatds , at the instigation of the Pope , Prince Lewis of France went , and besieged Tholouse , but finding the business too hot for him , he returned without doing any thing of note : yet in this iourney he tooke the towne of Miromand , wherein he cruelly put to the sword men , women , and children to the number of five thousand . Upon his returne the Legat Bertrand being weary of these warres , wrote to Pope Honorius the 3. desiring to be recalled because of his age : yet with all , he signified a necessity of continuing these warrs Otherwise ( saith he ) not only the lands of the Albingenses wil be lost , but the Church of Rome itself will be ruined , the Doctrin of the Albingenses shaking the authority of the Popes themselves : And ( saith he ) this war hath cost us very deare , for within less then fifteene years there hath dyed above three hundred thousand Crossed soldiers : and therefore all wil be lost , except these Hereticks be utterly destroyed . This occasioned the Pope to send a new Legat [ Conradus Bishop of Portua ] Also he granted to all Crossed soldiers that fought against the Albingenses the same in dulgences as to those that went to fight against the Saracens in the Holy land : Moreover he tooke King , Philip of France into his protection , and made peace betwixt him , and young King Henry the third of England : so that Philip wholly bent himself to roote out the Gospellers . Anno Christi 1220. Earl Guido of Monfort , son , and heire to Earl Simon went against the Albingenses , but was soone after slaine by the E. of Sant Giles as he besieged a Castle in Tholouse : Then did his brother Almerick besieg the same Castle , and swore that he would never depart from it till he had taken it : But after a while , his hoped-for aides failing him , he was faigne to leave the siege and depart . After whose departure the Albingenses recovered many places . Anno Christi 1221. the young Emperor Frederick , by the instigation of the Pope , published a cruell , and bloody Edict against the Gospellers with in his Dominions , where in he damned them with perpetuall ignominy , and declared them publick enemies : Commanding their goods to be confiscated , without redemption ; and their sons to be disinherited . As also that all of them that were apprehended by the Inquisitors or others , should be kept in Prison , till they were killed with an abomminable death : The like punishment he commanded to be inflicted on all such as should aide , or assist them . Also he tooke away all benefit of appeale from such as were receivers , or favourers of them . And further he commanded that their houses , and the houses of such as should receive , defend , or favour them , either where they have taught , or where they have laid on hands , should be plucked downe , and never more repaired . Also the same yeare some of these Albingenses going into Bosina and Dalmatia drew many of the people to imbrace their faith , whereupon the Bishop of Collen was sent thither by Pope Honorius as his Legate , and required to force them to returne to the Catholick faith ( as they called it ) either by perswasion , or by the arms of the Crossed souldiers , but where neither prevailed , he being a weary of the work , left it to the Frier predicants to see if by arguments they could convince and convert them , Columminus the King assisting them : and ( saith mine Author ) when they had got footing , they burnt with fires those that were obstinate in their Heresies , and purged the Churches which were defiled by them : Leander de viris illust . ordinis praedicatorum . Anno Christi 1223. Bartholmew , the Bishop of the Albingenses of Tholouse , ordeined a Bishop for Bulgary , Croatia , and Dalmatia , where their faith spread so fast , that Bishops themselves were drawn to be of their opinion , whereupon Conradius Bishop of Portua , the Popes Legate wrote to the Arch-Bishop of Roan , and his Suffragan Bishops , to meet , with others Bishops at a Councill to be held at Sens against the said Bartholmew : who ( saith the Legate ) in his letters , stiles himself servant of the servants of God : and runs about , Creating Bishops , and endeavoring perfidiously to gather Churches . Mathew Paris . Anno Christi 1226. ( saith the same Author ) the Crosse was preached all over France by Romanus the Popes Legate , against the Albingenses , where in he commanded all that were able to beare arms to signe them selves with the signe of the Crosse against the Earl of Tholouse , and his people : and at his preaching , a great multitude of Prelates , and Lay men tooke upon them the signe of the Crosse , yet more for fear of the King of France , and for favour of the Legate , then induced by the justness of the cause . But the King of France being signed with the Crosse , would not take upon him the expedition , unlesse the Pope would forbid the King of England under paine of excommunication to move war against him for any land that he possessed at that present , either iustly or unjustly : which accordingly the Pope did , and our King Henry the third upon receipt of the Popes letters assembled his Nobles to consult with them what he should do upon this inhibition , at which time their was present one Mr William Perepund , skilfull in Astronomy , who constantly affirmed before the King ; That if the King of France took upon him this expedition , he should either never returne alive , or else should meet with as greate confusion as might be , both of his person , estate , and followers . The King of France having thus settled his affaires at home , he together with the Legate , appointed a Peremptory day for the Crossed-souldiers to come to a rendevous with their horses , and Arms at Lyons , from which at the time appointed he began his expidition with an huge Army which was accounted Invincible , whom the Legate followed with Arch-Bishops ; Bishops &c. In the Army there were reckoned to be fifty thousand Knights , and men at Arms on horsback , besides an innumerable company of footmen ; and then did the Legate publickly excommunicate the Earl of Tholouse , putting all his favourers , and lands under Interdict . The King thus marching with his glittering Arms ; and terrible Army on Whitson-Eve came to Avignion , the first City in Tholouse , purposing to destroy the whole land of the Earl , from one end to the other , and utterly to root out the Inhabitants thereof : yet very cunningly the King and the Legate sent to the Citizens , only desiring passage through the City , that they might follow their iourney the neerest way ; The Citizens consulting together , returned answer , That they suspected fraud , neither would they admit them into the City , where upon the King in a great rage , swore that he would not depart thence till he had taken the City . The Citizens valiantly defended themselves so that the sieg lasted long , and the Earl of Tholouse being a skilfull warrior , before the comming of the French Army , had withdrawne all kind of victualls together with the women , children , and cattell into places of safety : Hereupon the Kings Army fell into great wants , so that multitudes perished by famine : Their horses and beasts also were starved ; for the Earl had caused all the meddowes to be plowed up in the whole country so that they had no fodder but what was brought out of France : And their wants daily increasing , many Legions went out of the Kings Camp to seek for food , and fodder , but the Earl of Tholouse with a flying Army , many times lay in ambush for them , and cut off multitudes of them . They also that lay in the siege before the City were miserably wasted by darts , and stones shot in ingines from the walls by the Citizens valiantly defending themselves ; and a generall famine overspread all , but it raged most amongst the poorer sort , who had neither food nor money : Also out of the dead carkasses of men , and beasts their bred certaine great , and blackflies , which comming into there tents by swarms with an horible humming , infected their meat , and drink , and when they were not able to drive them from their cupps , and dishes , many of the Pilgrims perished suddenly by their meanes . But the King and Legate were especially troubled , and confounded to think what reproach it would be to them , and to the Church of Rome , that so gallant , and numerous an Army should vndertake such an expedition , and be able to effect nothing : Then the chiefe Princes , and Captains being weary of the long siege amongst so many deaths , sollicit that a generall storme might be given to the City , hoping by their multitudes to oppresse the Citizens , which being resolved upon , such a great multitude of Armed men thronged upon the bridge that goes over the river of Rhodanus , that the bridge breaking under them , three thousand of them were drowned in that swift river . Presently after as the French were one day at dinner the Citizens discovering there carlesness , suddenly sallied forth , & violently setting upon them , suddenly slew Twenty thousand of them with out any losse to themselves , and so retired : and the King of France commanded the dead bodies to be throwne into the River affording them no other buriall : Then did he also remove his sieg to afarther distance , and to prevent the like attempts , caused a great ditch to be cast up between the City and his camp : and the Legate with his Prelates not knowing how otherwise to reveng themselves , Anathematized the Earl of Tholouse , and all the subjects : But whom they cursed , the Lord blessed : For shortly after he sent a very great plague into the French campe , so that king Lewis , to escape the same , retired himself into the neighbouring Abbey of Monpensier , where he resolved to remain till the City should be taken unto whom came Henry , Earl of Compaigne , desiring to be dismissed , having now sereved his fourty daies : but the King denyed his request . To whom the Earl said , that having performead what was injoyned , he neither might nor would be staid any longer : The King being very angry hereat , swore that if he departed , he would wast his whole land with fire , and sword : yet the Earl , according to his former resolution , went his waies : and shortly after the Lord struck the King with sickness whereof he dyed : The Legate , and great Captaines concealed his death for a month together , and in the interim sent messengers laboring to draw the Citizens to a composition , and Commissioners , being sent to the Camp , the Legate perswaded them to resigne up their City to him upon promise , that they should injoy their lives estates , and liberties in a better manner then they had formerly : but they answered , that they would not live under the power of the Frenchmen , whose pride , and insolency they had often tryed . After along Parlee the Legate desired that himself and the Praelates , might be admitted into the City , swearing with a great oath that he had continued the sieg so long only that he might seek the salvation of their souls . The Citizens giving credit to his promise , not suspecting his treachery , after mutuall Oaths given on either side , admitted him with the Praelates , and their followers into the City : but contrary to their oaths the Frenchmen followed , violently rushing into the City when the Gates were open , and seizing upon the Citizens they bound them , plundered their houses , and slew many ; and having thus by treachery made themselves Masters of the City , they brake downe the walls , and the strong towers of that noble City . During this sieg their perished more then 22000. of the Pilgrims , by famine , sword , pestilence , and other waies : and so the rest returned to their owne homes . Anno Christi 1228. The Pope [ now Gregory ] being implacably bent to rout out the Albingenses , stirred up the young King of France against them , who sent a great Army into Provence vtterly to destroy them , which Army hearing that the Earle of Tholouse was in the castle called Saracen , they purposed to besieg him as being there shut up : But the Earl having notice of their intent , with strong troopes he lay in ambush in a wood through which they were to passe : & when they were come to the place , he gallantly assaulted them & after a bloudy fight , slew many , took two hundred Knights , & about two thousand men at Arms : The Knights he imprisoned : but of the other he caused some of their eyes to be pulled out , others to have their noses cut off and so dismissed them . That summer the King of France sent three Armies against them , all which were either put to flight or taken , and imprisoned by the said Earl. Mathew Paris . Yet the same yeare , Imbert of Beavim went against them with a great Army of Crossed souldiers , amongst whom were three Arch-bishops , every one with the Pilgrimes of his Jurisdiction : And the Earl of Tholouse ( being as it s●emes unprovided ) was faigne to shut up himselfe within the wals of Tholouse , where he was strongly besieged by the Pilgrimes , who also wasted , and spoiled his country , and harvest , far and nere on every side : And the siege continuing , the Citizens suffered great Famine , and when they were brought to this extremity the Abbat of Grandsylue went from the Popes Legate to offer peace to Earl Remund , and the Tholousians : Some of the Earls Captains disswaded him from it , knowing the perfidiousnesse of the Papists , but the cries of the hunger starved multitude prevailed , so that a Truce was agreed upon for certaine daies , and Earl Remund upon the day appointed went to the place where the peace should be concluded . But when he came thither , the Abbat perswaded him that it was necessary that the agreement should be perfected in the presence of the Queen Mothers , who was regent of France , and pawned his faith to him , that if he would go to her , she should go ; and returne in safety . The Earl overcome by these promises assented , and Meaux was the place chosen by the Queen for their meeting . But as soone as Earl Remund came thither , contrary to all oaths , and engagements , he was made a prisoner , and had a guard set upon him that he might not start aside ; and instead of a treaty , he must submit to whatsoever should be enjoyned ▪ It was a lamentable thing ( saith the Historiographer of Languedock ) to see so brave a man , that for so long a time was able to resist the whole power of France , to come in his shirt , and linnen breeches barefoot , and bare-leged to the Altar in the presence of the Cardinals , and their to accept of such hard , and unreasonable conditions as they were pleased to impose upon him : Amongst which these were some : that he should abjure the Heresie which hitherto he had defended ; That for the future he should be subject to the Church of Rome . That he should cast all the Hereticks out of his dominions : That he should give his only daughter Joane in marriage to one of the King of France his brethren : That he should pay a yearly stipend to six Popish Professors of the liberall Arts , and to two Grammarians at Tholouse : That he should take upon him the Crosse , and for five years wage warre against the Saracens , and other enemies of the Faith , and Church : And lastly , that he should levell with the ground the walls of the City of Tholouse , and the walls of 30. other Cities , and Castles at the appointment of the Legate , and fill up their ditches , and so remaine a prisoner in the Louver at Paris , till his daughter Joane was discovered to the Kings messengers at Carcasson . Anno Christi . 1229. diverse Councils were held against the Albingenses : One at Tholouse , the Acts whereof were proclaimed in that City by Romanus , the Popes Legate , another at Narbonne , where more , and more cruell decrees were made against them . A third at Beziers exceeding in rigour both the former : and amongst the rest an oath of abjuration , whereby all persons , Males at fourteen yeares old , Females at twelve yeares old , were to abjure all Heresie as they called it , and to swear that they would keep the Faith , and defend the Catholike Church , and persecute all the opposers of the same : and that all that took not this oath within fifteen daeis , should be held suspected of Heresie , and proceeded against accordingly : also another Article was in these words : Item we forbid the use of the Old , and New Testament to the Lay people : Forbidding expressely that they have not the said books turned into the vulgar tongue . Also the same yeare on Munday , Thursday , Pope Gregory proclaimed Ecclesastical censures against them , and sent the prime Inquisitors of Dominicks order into France to put the same in execution , he wrote also to Lewis King of France to cast all those Hereticks out of France , and to cause the Earl of Tholouse to do the like in his Dominions , and to place new counsellors about him that might instruct him in the Catholike Faith , and Manners , and to cast all such from about him as might corrupt him . And whereas the Kingdom of Arragon was infected with Heresie , Pope Gregory gave the Arch-Bishop thereof , and his Suffragans power to erect an inquisition against them . Anno Christi . 1232. Died Fulco Arch-Bishop of Tholouse , who had labored twenty six years in extinguishing the Gospellers whom , Remund of Fulgaerio succeeded , and so manfully behaved himself , that in his first year he caused nineteen of the Albingenses to be apprehended and put to cruell deaths within his Diocess . Anno Christi . 1233. Queen Blanch , and the Popes Legate , so over awed the Earl of Tholouse , that they caused him to make cruell edicts against his owne subjects of the Albingensian Religion : That they should be persecuted , searched out , and taken : That whosoever could apprehend any one of them , should have a Mark for each of them so taken : that all that were suspected to be of their Religion should be excluded from office bearing , that all houses should be pulled downe , wherein any of them should be found , that all their goods and inheritances should be confiiscated : That the like should be done to all that should aid or abett them , or that should hinder , or not assist the Inquisitors in the execution of their office : That whosoever should be suspected of their Heresie , should have an oath given him to keep the peace , and the Catholike Faith : That the houses of such as should be detected of Heresie after their death should be pulled downe . That whosoever should refuse to weare the Cross should have his goods seized on . &c. The same year the Inquisitors were informed that in the territories of Brixia there had lately lived one Guido de Lacha , who was much honoured for his austerity , and integrity of life , but that he dyed out of the communion of the Church of Rome , having been infected with Heresie , whereupon they ordered his bones to be digged up , and burned . The Earl of Foix , and Comminges , and the Prince of Bearne yet remained to be conquered : and the Popes Legate thought that the Earl of Tholouse was the fittest person to deale with them , whereupon he caused him to write to them to perswade them to embrace the Catholike Faith , &c. But the Earl of Foix returned answer ; That he could not forsake his faith in such a time wherein men might think that he did it rather out of feare then from any good grounds , and that it was fitter for them to convince him of the truth of their way then to allure him by promises , or force him thereto by Armes : And that if they brought that world of Pilgrims against him which they threatned , he trusted in God that he should make them know the Justice of his cause , and repent of the rashnesse of their vow . But the Earls subjects fearing that their Lord , being aged , and without wife and children , should leave them to the mercy of the first Conqueror , intreated him to come to a composition with the Legat , whereupon he began to treat , and at last yielded up diverse Castles into the hands of the King of France , upon promise that he would rule with justice and equity . Anno Christi . 1234. the opinions of the Albingenses were much spread abroad in the parts of Spai●● , and other adjacent countries : and they had Bishops among them who boldly preached against the Romish errors , and especially against Transubstantiation : whereupon a Croisado was preached against them , and a very great Army of Pilgrims being assembled together were by Pope Gregory sent against them , who slew them all with their Bishops , seized of their City and plundered them , whereby ( saith Mathew Paris ) they returned rich , and joyfully into their own countries . Also about the same time another Army of these Pilgrims went against others of them on the borders of Germany , who retiring into a Fenny place for there security , were their all slaine . But the same yeare the Lord raised up Trancavel , the natural son of the Earl of Beziers deceased , who was encouraged , and assisted by a number of valiant Captaines , as Oliver de Fumes , Bertrand Hugon de Serrelong , Bertrand de villenense , & Jordaine de Satiat , who told him that they would assist him to revenge the outrages done to his father , who was deprived of his land , betrayed , imprisoned , and poisoned , whereupon he resolved to recover by the sword what was so unjustly taken from him : and before the enemies had notice of his designe , he took in diverse strong Castles , so that the Popes Legate , and Bishop of Tholouse were much astonished to see these men stand up for the Albingenses , whom they supposed to have been utterly suppressed . Then did the Popes agents cause the cross to be preached , and the Bishop of Narbonne animated the people of his Diocess to go against them , and to make an end of the poor remainder of the Albingenses . An army being raised , the Popes Legate led it to Tholouse , and when the Citizens appeared upon their ramparts , he told them that he was come thither for their preservation : They thanked him , but withall told him , that if he did not instantly retire himselfe , they would give him the chase . And presently came Trancavell , who so bravely , and valiantly set upon the Legates Troops , that he quickly overthrew them , and chased them to the very gates of Carcasson , and the Legate had much adoe to save himselfe , but that which most angered the Legate was , that Trancavell found intertainement in some part of Carcasson , so that the Pilgrims durst hardly peep out of the City gates : and when he heard of any more Pilgrims comming to the Legate , he used to meet them , to lay Ambushes for them , so that usually overthrowing them , their designes were marred . This man kept the field till the year 1242. and still prevailed against all the crossed souldiers that came against him , whereupon Ameline the Popes Legate wrote to the Pope , that if he caused not the cross to be preached in many parts of Europe , the Church was like to sustain much damage by this enemy : For ( saith he ) he is more cruell , and subtile , then any before him . But a little before the Bishop of Tholouse was informed of a certain Matron , who having her children , brethren , and friends about her , was dying an Heretick , whereupon he ran to her , and found it even so by the confession of the woman her selfe : who desired to die in the faith of the Albingenses , and doubted not to be saved : then did the Bishop condemne her , and delivered her to the secular power , who presently carried her forth in the bed wherein she lay sick , and burned her . Anno Christi . 1235. Earl Remund getting from Paris , returned into his owne country , and forbad the Citizens of Tholouse to company with the Friers predicant , and shortly after expelled them the City : And the Monastery of Narbonne belonging to the same order of Friers was pulled down by the Albingenses . And in June following Pope Gregory the ninth made new Inquisitors against the Albingenses in Arragon , and France . Anno Christi . 1236. King Lewis of France wrote to the Pope that Earl Remund had violated the Covenants which he had made with the Church : and had cast the Bishops Clergy , and Friers out of Tholouse , and brought Hereticks into their roomes , whereupon he desired that he might be reduced into order &c. And indeed by the power of the Pope , and King , he was forced to recall the Popish Clergy , and to banish the Albingenses , and to take upon him the signe of the Cross for the aid of the Holy land , by way of Penance for his former deeds . The same year many imbracing the faith of the Albingenses be-beyond the Alps , Inquisitors were sent against them ; especially one Frier Robert , who caused many of both sexes to be apprehended , and when they continued constant in the true faith , and would not renounce the same , in the space of two or three moneths , he caused fifty of them ( saith Mathew Paris ) either to be burnt , or burned alive . Anno Christi 1239. the King of France having garisoned divers Castles within the country of Albingenses who greatly oppressed them , they betook themselves to Armes , besieging those Garisons , whereupon they sent to the King of France , craving that present aid might be sent to them . Then did the King of France send the Lord Iohn of Bellemont , with a great Army to aid them , who , comming into that Country , besieged the strong Castle of Mont-reall , and at last took it , together with divers others belonging to the Albingenses , whereby the were suppressed for that ●ime . But the year after the Earl of Tholouse took Armes againe , and assaulted the Earl of Provence , who presently sent to the French King for aid : and the French that were about Avignion hasted to the reliefe of the Earl of Provence , which the Earl of Tholouse hearing of , he lay in Ambush in their way , and suddenly setting upon them , slew many , and dispersed the rest , and the war so prospered in his hand , that in a short space he recovered to his former dominion above 20. Castles from the French , and Earl of Provence , and sharply punished his Rebels . About the same time the Citizens of Millan , being provoked thereunto by the Pope , and Emperor : burnt many of the Albingenses , who were their fellow-Citizens . Anno Christi 1241. The Earl of Tholouse continuing his warrs against the Earl of Provence , almost beat him out of his country , so that the Earl of Provence was feigne to send to the Kings of England and France ( who had married his second daughters ) to mediate for him , and they writing to the Earl of Tholouse , obtained peace for their Father in law . Anno Christi . 1242. the Bishops of Narbonne , and Albium , and the Seneschall of Carcasson apprehended two hundred of the Albingenses in a certaine Castle of Tholouse , who had Bernard Martine of Cathavell , and Raimund Agulbuerus , for their Pastors , and Ministers : All these upon examination , adhering constantly to the true faith without wavering , were cruelly burnt in the flames . Vignier , Hist. Eccles. And the year following there were 224. more of them burnt likewise . Shortly after , it pleased God , that great contentions arose between the Pope , and Emperor , whereby the Gospellers enjoyed some breathing time from their former miseries : yet , Anno Christi . 1262. Pope Vrban hearing that through that peace their Doctrine was spread exceedingly , he made a Decree in this tenour . Albeit we be bound by our office alwaies to endeavour the rooting out the deadly poison of Hereticall pravity from all parts in the Christian world , yet now in a speciall manner this duty is incumbent upon us , when we perceive this plague to be growne up in our neighborhood through the iniquity of the times to the detriment of the Catho-Faith . That therefore the office of the Inquisition may be the more effectually executed against the Hereticks in the province of Lombardy : and parts adjacent , we enjoyne you , upon remission of your sins , that you doe your uttermost endeavours for the extirpation of it , and that you see that all Papall and Imperiall Lawes be executed against them : and for my owne part I will implore the aid of Christian Kings , and Princes , that Heaven , and Earth may be moved against them . Anno Christi 1270 Petrus Cadarita , and Gulielmus Calonicus , were sent as Inquisitors from the Pope into the Kingdom of Arragon , severely to punish those that had imbraced the Faith of the Albingenses , and amongst others they condemned Arnaldus Castlebonius the viscount , and his daughter Ermesenda , Countess of Foix : They also decreed their memory to be detestable , commanding their bones to be digged out of their graves , and to be burned : They also called Roger the nephew of Ermesenda , into judgement for the same crime . Anno Christi . 1281. There was a great persecution raised against the Gospellers in the Country of Albi , by one William de gurdon , Captain and president of Carcasson under Phillip the French King , who by a proclamation commanded all the Albingenses to be extirpated , and searched out of their dens and lurking holes , and all such as favoured them to be utterly rooted out , as also that the innumerable company of their children , which would not be reduced to the Catholike faith , and unity of the Church of Rome , should not be admitted unto the City of Realmont , or the territory thereof , nor to the place of any honour or office : That such likewise as favoured or concealed any of them , should be banished forever from the City of Realmont , and their goods wholly confiscated , and their children be excluded from all honours and dignities . Yet notwithstanding the severity of this Edict , God hid and preserved many of them even in Realmont it selfe , as Diamonds in dunghils , though many of them fled into Arragon , and Sicily , where they might enjoy more freedom of Conscience . Anno Christi . 1285. Gareldus and Segarellus of Parma , and Dulcinus of Noudria , preached and spread the Doctrine of the Albingenses in Parma , and in many cities of Lumbardy ; whereupon Pope Honorius by a publick Edict condemned their Doctrine , and commanded them to be rooted out . Bzorius . Anno Christi . 1300. Pope Boniface commanded Guido , the Inquisitor , to dig up the bodie of Hermanus ( one of the Albingenses ) and to condemne and burn it in Ferrara twenty yeares after his death . Anno Christi 1315 The Friers Inquisitors raised a great persecution against the Gospellers in Passaw in Austria , and burned many of them ; who continued very constant in the faith , & took their death very cherefully : Amongst the rest one of them that was burnt at Vienna , confessed that their were eighty thousand of them in Bohemia , and Austria at that time , their cheifest Ministers were Bartholomew Faustus , Iames Iustus , Bononatus , William , and Gilbert : of whom James was murthered between two walls by the Mercilesse Inquisitors ; Bononatus was burned alive , and William , Gilbert , and Bartholomew were condemned after their death , the house where they used to preach was pulled to the ground , and all that adhered to them were Anathematized . Anno Christi . 1322. Lollard Walterus ( from whom our English professors were called Lollards ) was taken at Collen , where he had privately preached , and through Gods blessings drawne many from ignorance and errors to imbrace the truth , & persisting constantly in his opinions , he was condemned , and burned alive . Yet notwithstanding all cruelties used against them , their enemies could never prevail to a totall extirpation of them , but they still lay hid like sparkles under the ashes , desiring and longing to see that , wich now through Gods grace their posterity do injoy , viz. The liberty to call upon God in purity of conscience , without being inforced to any superstition and idolatry : and so instructing their children in the service of God , the Lord was pleased to preserve a Church amongst them , in the middest of the Romish corruptions , as a Diamond in a dunghil , as wheat amongst chaff , as gold in the fire , till it pleased God to disperse the Gospell in a more generall and publick way , by the Ministry of Luther , and his associates and fellow-labourers in the Lord , at which time these Albingenses received with greediness the Doctrine of the Gospel , and so became more eminent in their profession of piety then they were formerly . Laus Deo. Collected out of a Book called Luthers Forerunners , and out of Cades Justification of the Church of England , and diverse other Authors . Here place the sixth Figure . CHAP. XXV . The Persecution of the Church of God in Bohemia , which began Anno Christi 894. THe Bohemians were Heathens and Idolaters , till their Duke or Captain Borivoius going into Moravia , Anno Cristi 894. by a strange providence of God was converted to the knowledge and faith of Christ , whereupon he together with thirty other Palatines was baptized ; At his return into Bohemia , he took along with him Methudius Bishop of Moravia , by whose Ministry , Ludomilla the Dukes wife was converted and baptized . Borivoius , busying himself in erecting divers Schooles and Churches , it pleased God that in a short time a great harvest was gathered , many of the Nobility and Commons being daily converted and baptized : but Satan envying the progresse of the Gospel , presently raised up persecution against the Professors of it : For first of all Borivoius was banished by the wicked faction of the Idolaters , and then compelled to resign his Dominion to his Eldest Son , who being dead , his younger son Boratislaus succeeded , who was a very holy man yet was drawn to marry Drahomira , famous for nobility and beauty , but a Heathen : yet she promised , after instruction , to be baptized , and during her husbands life she cunningly concealed her hatred against Christians , but he being dead , the grandmother Ludomilla educated the elder son Wenceslaus , and Drahomira took the younger , Bolislaus , and usurped the government , commanding the Christian Churches to be shut up , the exercises of their worship to cease , prohibiting Ministers from instructing the people , and Schoolemasters from teaching youth : such as disobeyed were imprisoned , banished , and put to death . At Prague , the Magistrates were changed , and cruell Idolaters substituted in the rooms of Christians , by whose incitements the poor Christians were secretly , openly , and unworthily murthered and abused : whilest the murtherers went away with impunity : but if any Christian killed a Heathen though in his own defence , ten Christians were massacred for that one . Yet the insatiable cruelty of Drahomira was not satisfied herewith , but that she might destroy all the Christians , she dealt with one Balloius , a cruell wretch , whom she had set over the City of Prague , earnestly entreating him by fraud or force to effect it , promising him a great reward if he did it . He thereupon arms six hundred Conspirators at his own house , with whom he hastens to those that were designed for slaughter : but the plot , through Gods mercy , being discovered to the Christians , four hundred of them met to defend their own lives : the issue of the fight was victory to the Christians , the streets being polluted with the bloud of eight hundred that were slain . Then did Drahomira pretend that she was much displeased with the tumult , commanding that the Arms of both parties should be brought in to the City magazine , severely forbidding any man to walk with dart or sword : the Christians , though suspecting her fraud , yet that they might not seem disobedient , brought their arms to the Magazine , the enemies pretending also to do the like . This being done , Drahomira imploies her cut-throats in the night to set upon the unarmed Christians , whereby above three hundred of them were slain in one night ; This Drahomira much rejoyceth at , but yet not satisfied , she commands the Major of Prague to destroy all the Christians : whereupon he besets all the streets , and passages , and slaies all that he meets withall : till the Christians gathering themselves together , encounter with him , put him to flight , and in the pursuit slew this wicked person . This so enraged Drahomira , that she commanded the two Churches to be burnt down , in one of which her husband was interred . Whilest she thus raged against the Christians , Wenceslaus now grown to years , by the advice of his grand-mother , and the Christian Nobility , took upon him the government , and the better to establish peace , he assigned the City of Bolislavia , and the adjacent parts to his mother , and younger brother . Drahomira yet laid not aside her hatred and bloudy designs against the Christians , which she first shewed against holy Ludumella , substituting two wicked villains in the night to murther her , these fellows finding her at her prayers in her Oratory , strangled her : Some there were that much provoked Wenceslaus to revenge that wicked act , which he refused , because he judged it contrary to that duty which he owed to a mother , and to the modesty and patience of a Christian. But he was shortly after ill requited by this unnaturall monster , who affecting domination , began to defame Wenceslaus as sluggish and unfit for government , but when she perceived that his subjects loved him exceedingly , she waited a fitter opportunity , which thus fell out . Bolislaus having a son , she invited Wenceslaus to the baptising of this his Nephew at Bolislavia , he going thither , she entertained him with much dissembled love : but in the night as he was making his prayers to God : His brother Bolislaus assaults him , and beeing assisted with some other cut-throats slew him , Anno 929. Bolislaus having by this fratricide obtained the government , threatned imprisonment and death to all the Ministers and Christians if they did not presently depart Bohemia : his mother added , that their dead bodies should not be buried : Hereupon many fled , others were seized on , and tormented to death diverse waies ▪ but God suffered not Drahomira to escape his revenging hand , for in that place , where the ministers bones lay unburied , the earth opened of it self , and swallowed her up alive with her Chariot , and all that were in it , which place is to be seen before the Castle of Prague to this day . Others also who were her instruments in massacring the innocent Christians , some of them ran mad , and threw themselves down from high places , others slew themselves with their own swords , wherewith they had murthered the innocent men , and the place where Wenceslaus blood was shed , could never be washed off , but remained as a perpetuall witnesse of that villany . These things so affrighted Bolislaus , that he became more milde to the Chistians . Anno. 970. Woytich the second Bishop of Prague , labouring seriously in converting the reliques of the Gentiles , and reforming their wicked lives : they raised so great a sedition against him , as enforced Woytich to a voluntary banishment : Then did the Pagans rise up against his brethren , and murthered five of them , and then conspired against their prince , but were overcome in battel , &c. Not long after the Pope having usurped domination over other Churches , sought to obtrude his superstitions upon the Bohemians also : but especially he commanded that all their sacred service should be in the Latine tongue and that they should not have the cup in the Sacrament : the Bohemians sent two Ministers , and four others to Rome , Anno 977. to the Pope , desiring to be eased of these grievances , and at last obtained their request . Yet afterwards they were againe inhibited the use of their own language in holy services , whereupon Urateslaus Duke of Bohemia ( who shortly after for his valiant service to the Roman Empire , was created King ) sent Embassadors to Rome , requesting a confirmation of the Liberties formerly granted to them ; but the Pope [ Hildebrand ] absolutely refused it . Anno 1197. Pope Celestine sent a Cardinall into Bohemia , to inhibit Ministers marriage , and to divorce such as were married , but the Bishop and Ministers almost stoned him to death . Also when afterwards the cup was taken away in the Sacrament , there were many that opposed that sacriledg , and amongst the rest John Melicius of a noble family and fervent spirit , much honoured for his rare learning and holinesse of life ; in his ministry he earnestly exhorted his auditors to a frequent communicating in both kindes : at last he was much moved in spirit to go to Rome , and there to testifie that the great Antichrist was come , and did then reign . He prayed unto God , with fasting and teares , desiring that unlesse these thoughts came from Gods Spirit , he might be delivered from them : but when yet he could finde no inward quiet , he went to Rome , and wrote upon the Cardinals doors , Antichrist is come , and sitteth in the Church . He also in his conferences with many , asserted the same : For this the Pope imprisoned him , and excommunicated both him , and his auditors . Mr. Mathias of Prague also , was a zealous defender of the Communion in both kindes . Anno 1375. He with some other learned men went to King Charles that then raigned , requested him to call a Oecumenicall Counsel , for the reformation of the Church . Charles sending to the Pope about it , he was so incensed at the message , that he commanded the King to punish those rash and Hereticall men : Whereupon Mathias was banished the Kingdom ; and then was the use of the Sacrament in both kindes prohibited through all Bohemia : so that the godly could not administer and receive it but in private houses , in woods and caves , and yet neither so , but with the hazard of their lives : for they were set upon in the high-waies , plundred , beaten , and drowned in rivers , so that at last they were necessitated to go together in companies , and armed : and this continued to the daies of John Husse . Concerning the persecution of John Husse , and Jerome of Prague , See in my first part their lives : But when these holy men of God were so unjustly burned at Constance : the adversaries were not satisfied with their bloud , but took further counsell for the destruction of the whole Nation : for when fifty eight of the chief Nobles of Bohemia , in the name of all the Commons , Anno 1416. had sent Letters from Prague to the Council , complaining that their Pastor , an innocent and holy man , and faithful teacher of the truth was unjustly condemned : the Council instead of answering them , wrote their Letters to some violent Papists who were in authority , to assist their Legate in oppressing the Hereticks . Thus the Bohemians were incited more and more to mutuall contentions : the Priests daily from the Pulpits divulged their excomunications and execrations against the Hussites , and to stir up the greater hatred against them , they used lying signs ; for , putting dirt about the wicks of their Tapers , when the flame had burned the wax to the dirt , the Taper went out : Then cried they out , That God by miracles declared his hatred of those wicked Hereticks , who were unworthy to enjoy the light : and thereupon they persecuted them all manner of waies , and they used such violence , as raised a tumult at Prague Anno 1419. wherein the enraged multitude threw twelve Senators of Prague with the Maior , out of the windows of the Senate-house , who fell upon the points of spears . After this the Pope publikely excommunicated the Bohemians at Florence , exciting the Emperour , Kings , Princes , Dukes , &c. to take up Arms against them , entreating them by the wounds of Christ , and their own salvation , unanimously to fall upon them , utterly to extirpate that cursed generation , promising universal remission of sins to the most wicked person , if he did but kill one Bohemian : Hereupon great wars were raised against them but it pleased God still to give them the victory under that brave Captain Zisca : Whereof see more in my second Part , in Zisca's Life . Yet still as the Popish party prevailed at any time , they exercised all manner of cruelty upon the poor servants of Christ , insomuch that at Cuttenburg , where were deep mettall-mines , Anno 1420. they threw into one of them a thousand and seven hundred persons , and into another a thousand thirty eight , and into a third a thousand three hundred thirty four persons . Also a Merchant of Prague coming to Preslaw in Silesia , the Emperour and Popes Legate being their , was in his Inne drawn into discourse , where pleading for Husse , and the Sacrament in both kindes , he was cast into prison , the next day a Student of Prague was cast into the same prison : The Merchant exceedingly encouraged him , saying , Oh my Brother ! What an honour is it , that we are called thus to bear witness to the Lord Jesus ? Let us undergo the trouble with cheerfullnesse ; the fight is but short , the reward is eternall : Let us remember the Lord , what a cruel death he under went for us , and with what guiltlesse bloud we are redeemed , and what torments the Martyrs have patiently endured , &c. But when they were brought to execution , and the ropes by which the horses were to drag them through the streets , were fastened to their feet ; the Student affrighted with the terrors of death , and allured by the fair promises of the Legate , recanted : But the Merchant , like an unshaken rock , told them , that their hopes of any recantation from him were but vain ; I am ready to die ( saith he ) for the Gospell of the Lord Jesus : And so being drawne slowly through the streets , he was brought to the place of execution , and there burnt , Anno 2420. Pichel the chief Magistrate of the City of Litomeritia , having taken twenty four of the chief Citizens , and amongst them his son in law , put them in an high Tower , and at last he brought them out , half dead with hunger and cold , and adjudged them to be drowned . When they came to the river Albis , their wives , children , and friends greatly mourning ; the Majors own daughter came wringing her hands , and falling at her fathers feet , beseeched him to save her husbands life ; but he , harder then a rock , bad her give over , saying , What ? can you not have a worthier husband then this ? To whom she answered seeing his inexorablenesse , You shall never more espouse me to any ; and so beating her breast , and tearing her hair , she followed amongst the rest . When the Martyrs came to the river , whilest Ferries were preparing , they with loude voices call heaven and earth to witnesse their innocency , and so taking their leave of their wives , children and friends , exhorting them to constancy and zeal for the truth : they were carried and cast into the middest of the river , with their hands and feet bound together and so drowned ; and if any were driven to the banks , they were stabbed with iron forks and pikes . The Majors daughter seeing her husband thrown into the river , leaped in to him , caught him about the middle , but being unable to draw him forth , they were both drowned ; the next day they were found embracing one another , and were both buried in one grave , Anno 1421. About the same time a company of souldiers going towards Prague , seized upon a godly Minister , and four other men , and four boys , the eldest not being aboue eleven years old , for administring , and receiving the Sacarament in both kindes , and carried them to their Colonel , the Colonel sent them to the Bishop who required , them to abjure , or else he would burn them ; the Minister stoutly answered , But the Gospel teacheth otherwise , so that you must either approve what we do , or blot it out of your Bible . Hereupon one of the troopers smote him so violently on the face with his gantlet , that the bloud ran out of his mouth and nose . The Bishop made this Minister the subject of his mirth and scorn all that night , and the next day being the Sabbath , he burned them all in one fire ; and when the Bishop would have perswaded them to abjure the Cup in the Sacrament , the Minister answered , That he would rather suffer a thousand deaths , then deny a truth so clearly revealed in the Gospel . Another Captain violently entring into a Church where many godly people were met together , he killed some , and took others prisoners ; and going to the Communion Table , he took the Cup , being full of wine , and drunk to his horse , who having pledged him , he said , his horse was now one of the communicants in both kindes . About the same time also a Godly Tayler was burned at Prague . Also one Martin Loquis should have suffered the like death , but his life was begged by the Thaborites . Afterwards , taking another associate with him , he was travelling towards Moravia , but by the way , they were taken by a Captain , who manacling them with irons , examined them about the Sacrament : Martin answered , The body of Christ is in heaven , and he hath but one , not many bodies : Hereupon the Captain gave him a box on the ear , as not enduring such blasphemy , and would have had him presently burned . Then did a Priest beg him to see if he could convert him : but when that succeeded not , he thrust them into a dark , stinking dungeon for two moneths : Then did he torment them with fire , till their bowels came forth , to extort from them who were their companions : Afterwards they were both shut up in a tub , and so burned Anno 1421. A godly and eloquent Preacher in Prague , was , together with twelve more , apprehended by a Captain , carried into the common-hall , and there privately beheaded , but their bloud running out , caused a great tumult in the City , wherein some of the Senators were slain , and others saved themselves by flight . Not long after there sprung up a Schism amongst those that were called Hussites , for some of them began in other things to comply with the Pope , only they insisted upon the Cup in the Sacrament , whence they were called Calixtines : Others of them stuck close to Husse his doctrine , and cried down all superstition : And this contention was cunningly fomented and increased by some that sought thereby the advancement of the Pope and Emperour : And to make the professors of the pure Doctrine odious , they branded them with the hatefull name of Piccards , by which name the Waldenses in Piccardy were called . Yet both these parties , when they were assaulted by the Emperour , joyned together in opposing him , and obtained many great victories against him : Yet Anno 1444. the Thaborites were utterly oppressed by fraud and force . Anno 1459. There were divers godly people in Bohemia , Ministers , Nobles and Commons , who being much pressed in conscience about the superstitions in the Church of Rome , obtained of their King [ George Pogiebracius , ] a place in the hilly Countrey near to Silesia to inhabit , where throwing off all superstious practices , they applied themselves to the form of the Primitive simplicity , calling themselves Brethren and Sisters . The beginning of this Church displeased the Devil , and therefore he raised a sudden and violent tempest to overthrow it : For the same of it being spread abroad , the Priests in every pulpit stirred up the hatred of the people against them , crying out , Blow out these sparks , blow them out before they grow into a flame . Anno 1461. One of their Ministers with some others of them coming to Prague , to visit their friends , were betrayed , and some Officers coming to apprehend them , said to them , All that will live godly in Christ Jesus must suffer persecution , therefore come forth , and follow us to prison , which they did . The King believing the slanders that were raised against them , as that they were attempting some sedition , &c. he commanded the aged Minister to be tortured , but he falling into an extasie , felt no pain at all ; the tormentors supposing him to be dead , took him down from the rack , but after some hours , he came to himselfe , and by the intercession of a friend , was dismissed . Presently after their came forth from the King an Edict , forbidding all Pastors to administer holy services without ceremonies : and withall , threatning death to those that should administer to the brethren , called now by the hateful name of Piccards . The brethren hereupon were brought into great extremity , being like sheep destitute of shepherds . Yet presently came forth a new Edict that none of them should be suffered to live either in Bohemia , or Moravia . Hereupon they were dispersed amongst the woods and mountains , dwelling in caves ; where yet they were scarce safe , so that they were forced to make no fire , nor dresse any meat , but in the night time , least the smoak should betray them . In the cold winter nights , sitting by the fire , they applied themselves to the reading of the Bible , and holy discourses . When in the snow they went ab●●ad to provide them necessaries , they went close together , and lest their foot-steps should betray them , the hindermost of them did draw after him a great bough , to cover the prints which their feet had made . These brethren chose by suffrage , certain Elders , to whom they promised obedience : and by the advice of these Elders , the chiefest of the brethen in Bohemia and Moravia , were called together in a Synod , in the mountaines to ordain Ecclesiastical Laws , whereby they should be governed ; they appointed also sundry daies of Fasting and Prayer for themselves , and their dispersed friends ; taking counsell from Gods Word , concerning those things which were required to the fuller Reformation , both of life and doctrine . That which most afflicted them was for want of Pastors , not knowing where they should have new ones , after those were dead , who then lived with them ; but after debate , they resolved , that Christ had given this authority to his Church , that such as were ordained themselves , might ordain others : Yet some scruple arose , whether such as were but Presbyters , might ordaine without a Bishop : For which cause they met together , and with fasting , prayers and teares , they sought unto God to reveal his will to them in this difficulty ; and afterwards making a scrutiny by lot , the Lord answered them , that it was lawfull for Presbyters to ordain Presbyters , which occasioned great joy unto them . Then did these Brethren deliberate among themselves , whether they should joyn with the Waldenses in Moravia and Austria ; and so be one people with them , and one Church : The purity of their Doctrine and Christian Conversation did much please ; but again , it much displeased them , that they concealed the truth , not openly professing it as they ought , but to avoid persecution , they frequented the Churches of the Papists , and so communicated with Idolaters . Therefore they concluded to admonish them of this evil ; and for this end they sent some able men to them , to acquaint them with it : The Waldenses answered , that to be in unity with them was very gratefull , and for the evils objected against them , they were not ignorant of them , nor would defend them , but rather would labour to amend them : Concluding that they desired to have a sixt day of meeting with the Brethren , in which they would take some further order about this businesse . But before the time came , the Papists having some intelligence of it , raged so violently against the Waldenses , that they burnt one of the chiefest of them at Vienna , and so persecuted the rest , that they were fain to provide for their own safety by flight . Anno 1468. There came out a new Decree against these Brethren , requiring all the Nobles of Bohemia , within their severall jurisdictions , to apprehend as many as they could , and to proceed against them . Many therefore were apprehended and put into prison , where they were kept for a long time : But thr●●gh the wonderfull working of God , the more the enemies laboured to put out this spark , the more it brake forth into a great flame , for many of their Peers submitted to the Discipline of the Brethren , building Churches for them in their Towns and Villages , so that Anno 1500. they had in Bohemia , and Moravia about two hundred Churches . After the death of Pogiebracius , Uladislaus , a Polonian succeeded in the Kingdom , to whom the Brethren wrote an Apology , by reason of many foul accusations that were carried to him against them : This so exasperated their enemies , that they endeavoured by a most impudent invention , to stir up the hatred of all men against them . The way they used was this . They suborned a wicked villain , to say that he came from amongst them , and that he had been an Elder , but had therefore forsaken them , because in their meetings they used to blaspheme God , the Virgin Mary , and the Saints , to traduce the Sacraments , to mingle themselves incestuously , after the manner of the Adamites , to commit murther ▪ and practise witchcraft , &c. This man they led through the Townes and Cities as a spectacle ; they brought him to their Church , where he must abjure his errors , and beseech the people to pray for him , a most miserable sinner , and to take heed , by his example , of the wicked Piccards . They also published his confession in writing , being confirmed with the seals and subscrip●ons of some Deans and Priests , causing them to be read in the Churches to the people . But the devil was befooled herein , for the Brethren , by publick writings did confute these lies ; and the villain trembling so often to forswear himself in the sight of the people , confessed at last that he was suborned to do what he did , and that he knew not any of the Piccards : Yet thus far it made for good , that some to make experience of so great villanies , began privately and disguised , to frequent the Assemblies of the Brethren , and finding it to be farre other wise then it was reported , did associate themselves with them , as with true Christians . Anno 1488. Mathias King of Hungary , banished the Brethren from Moravia , which caused some hundreds of them , taking a Minister along with them , to go into Moldavia ; Whereupon the Brethren in Bohemia sent one of their Elders to them , to exhort them unto patience under this persecution , which was for the truth . Shortly after the restless enemies of God and his Church , raised another persecution against the Brethren in Bohemia ; for some Bishops consulting together , suborned the Queen , great with childe , so that they conceived that the King would deny her nothing in that state , to request of him , that he would severely punish the Piccards : The King displeased at her request , only nodded his head , but gave no answer at all : Yet the Bishops , in his presence , began to draw up the Edict . The King going into his chamber , fell down on his knees , and with tears besought God to forgive the guilt of those bloudy counsels , and to grant no successe to them : and God heard his prayers , and shewed some examples of his severe judgements on the Authors of this conspiracy . The Queen who proposed to her fancy , what gratefull spectacles she should have in seeing the Piccards brought to Prague , and there , some burnt , some beheaded , and others drowned in the water , presently fell in travell , and when she was not able to bring forth , the Physitians advised that the childe should be cut out of the mothers womb , which was accordingly done , whereby the childe lived , but the mother died . Two years after , the Bishops by their importunity prevailed with the King that sharp remedies should be used against those growing evils , as they were pleased to call them ; whereupon an Edict was sent forth that all the Piccards , without distinction of sex , age or quality , should be slain . This Mandate was brought to the Assembly of States at Prague , by two Bishops , but divers of the chiefest Nobles opposed it , so that eighteen moneths were spent in debate , before any thing was done ; but at last , by the cunning artifice of the Chancellor , and his bloudy associates , it was confirmed by the greatest part of the Nobility , in the presence of the King ; and a mutuall confederacy was entred into , that it should be prosecuted with an armed power , but God following some of the chiefe contrivers of it with sundry judgements , it almost came to nothing . Yet in these troubles most of the Ministers were turned out of their places , so that they durst not preach nor pray , but in private . And a certaine Noble man , having apprehended six of the Brethren , cast them into prison , and when they were brought forth to be burnt , they went chearfully to the fire ; and when the chief officer , taking affection to one of them , offered him his life , if he would recant his error , profering him withall to give him a years time to consider of it ; he pawsed a while , but by and by answered , It is too much by such a delay , to lose my Brethrens company , and so going along with them , they were burned together . Shortly after the Chancellor that had procured the passing of the Edict against the Brethren , as he returned from the Parliament , visiting a certaine Noble man by the way , he with great pleasure reported to him what was agreed upon against the brethren : The Noble man having a servant by , that was much edicted to the discipline of the Brethren , asked him how he liked it ; the servant answered , that all were not agreed : The Chancellor suspecting some new conspiracy , asked him who durst oppose the States of the Kingdom , & c ? the servant said , In heaven there is one , who if he were not present at your counsels , you have consulted in vain : The Chancellor replied , Thou knave , thou shalt finde that as well as the rest : And rising up in fury , immediately a Carbuncle rose upon his foot , which turned to a disease , called Ignis sacer , whereof he died miserably . Another of the great sticklers in this businesse , returning homewards , as he was a lighting out of his Chariot to make water , he struck his member on a sharp nail that was in the boot , whereby he drew out his entrails with him , and not long after he gave up the ghost . Also D· Augustine , who by slanderous libels had endeavoured to stirre up the King against the Brethren , died suddenly as he was at supper . Another Noble man of these persecutors , as he was hunting , his horse threw him , and his arrow ran into his thigh , and came out at his loins , whereby he died a most paineful death . Many others of them felt the like judgements of God ; so that it grew into a proverbe amongst them : If you be weary of your life , attempt something against the Piccards , and you shall not escape a year to an end . About this time God stirred up in Germany , undaunted Luther , the thunderbolt against the Pope , which occasioned many of the Calixtines to resolve to embrace the purer Doctrine of the Gospel , and to seek for the Ordination of their Ministers from Wittenberg , rather then from Rome . But amongst these there was one Zahere , an Apostate , who to ingratiate himselfe with the King and Pope , would enforce the Pastors and Citizens of Prague to subscribe to sundry Articles , or else they must be proscribed . And first of all six Pastors were banished , then sixty five of the chiefest Citizens : Then to colour greater cruelty , a rumour was spread abroad of a conspiracy made by the Brethren against the Calixtines ; and to extort a confession hereof , three Citizens were brought to the rack , who rather chose to suffer all torments , then falsly to accuse the innocent : Yet divers were persecuted : Amongst others , a Cutler that had found an Orthodox Book about the Sacraments , was whipped openly in the market-place , and banished : Another was branded in the forehead ; a third was thrust into prison , and there murthered . Then in the Assembly of Estates it was decreed , that the Mandate of the King should be put in execution against the Piccards : Whereupon a new persecution was raised against the Brethren , their Churches being shut up , and their Exercises forbidden . Anno 1526. A godly and learned man , together with his Hostesse with whom he lodged , a widow of sixty years old , were both burnt in the fire for Picardism , together with the books that were found about them . Another godly woman being brought before the Magistrate , made a hold profession of her faith , and then being required to prepare her garments to be burnt in , she answered , They are ready , leade me away when you please . The Crier declaring openly that she had bla●ph●med , she with a loud voice denied it , saying , It is false , I am condemned because I deny the Reall presence of Christ in the Sacrament ; give no credit to these Priests , they are dissembling Hyp●crites , Adulterers , Sodomites , Epicures , &c. Being commanded to pray to the Crucifix , she turned her back to it , and lifting up her eyes to heaven she said , There is our God , thither we must look , and so chearfully mounting the pile , she was burned , Anno Christi 1527. The year after two German tradesmen were caught at Prague , accused by the Monks of Lutheranism , and condemned to be burnt : As they went to execution , such gracious words proceeded out of their mouths , as drew tears from the spectators eyes : When they came to the pile , they exceedingly encouraged one another ; on● of them saying , Since our Lord Christ hath suffered such grievous things for us , let us chearfully suffer for him , and rejoyce that we have found so much favour with him , that we are counted worthy to die for the Law of God : The other said , I in the day of my marriage found not so much inward joy as I do now . When fire was put to them , with a loud voice they said , Lord Jesus , thou in thy sufferings prayedst for thine enemies , therefore we also do the like . Forgive the King , the men of Prague , and the Clergy , for they know not what they do , and their hands are full of bloud ; and so they slept in the Lord. But one of their chief persecutors , who wished that all the Piccards were hanged , beheaded or burnt by his own hands , had all these befall himself by Gods just judgement : For being much in debt , he hanged himself , and when his friends had privately buried him ; the common people hearing of it , digged up his carcasse , and cast it away , which by the Magistrates command was ordered to be burnt ; but when the woodstack was consumed , and the carcasse only scorched , his head was stricken off . Zahera the Apostate , when under colour of an Inquisition against the Piccards , he raised up civil commotions , was by the King banished , where he died miserably : The like befell another of those cruel persecutors . Anno 1535. Ferdinand the first succeeding in the Kingdom , the Popish party cunningly stirred up the Calixtines to persecute the Brethren : Whereupon , they suffering many grievous things sent a petition , together with a confession of their Faith to Ferdinand at Vienna , subscribed by twelve Barons and thirty three Knights , complaining how unjustly they were accused by their enemies , and that the Priests ordinarily cried out that the Piccards might be slain without controul , and that a lesse sin was thereby committed , than if one killed a dog , Ferdinand returned answer , that he had not leisure to consider of their Papers , yet promised that nothing should be done either against law or equity , till he had further knowledge of the cause . In the mean time the Brethren being much encouraged by letters from Luther , Bucer and Capito , went on constantly , and through Gods mercy , a great nummber was added to the Church , till that fatal year 1547. At which time Charles the fifth putting in execution the decrees of the Counsell of Trent , raised warres against the Protestant Princes in Germany : At which time his brother Ferdinand sollicited the Bohemians for aid , but they refused it in regard of their ancient league with the house of Saxony . But the German Protestants being overcome in warre , Ferdinand entred Bohemia with an Army , seizeth on Prague , imprisoneth the principall Nobles , Barons , and Citizens , some he scourged , some he beheaded , and upon others he laid grievous Fines , and of others he sequestred all their Estates : Also he disarmed the City of Prague , took away their privileges , banishing some , whilst others went into voluntary exile . Then did the Devil raise up some to lay all the blame upon the Brethren , to which malicious suggestions the King giving heed , first by open Proclamation commanded all their Churches to be shut up , and then he took away their Peers , and banished them all out of his Realms . When this Thunderbolt came abroad , the brethren agreed amongst themselves that they would be more faithfull to God and their consciences then they had been : and so by common consent , dividing themselves into three companies , they went into Poland : and all of them had experience of an admirable divine protection in their journey : escaping some that might , and would have robbed them , but that they were restrained by God : as also in most places where they came , they found Christian commiseration and liberality of men towards them , and courteous entertainment in Poland , though most of them were Papists ▪ Yet not long after the Bishop of that part where they were , got a Mandate from the King to drive them away : Then were they forced to goe into the farthest parts of Prusia , whereby D. Albert Brandenburg they had a place of habitation alloted to them , and one Paul Speratus , a Protestant Bishop , having conferred with them about their faith , was very courteous and charitable to them . The next Edict that Ferdinand set forth against the brethren , was for the apprehending of all their Ministers , whereupon some of them retired into Moravia , others , that they might be near their flocks , hid themselves in private places , & in the night-time they visited the faithfull , which continued for some years , but at last three of them fell into their enemies hands : yet one of them , through the admirable providence of God , escaped out of a deep dungeon in the Castle of Prague , and fled to his brethren in Borussia , and he sometimes passing through Polonia , and preaching the Gospel , through Gods mercy , many of the Nobility , and others were converted by his Ministry : so that in a few years he erected twenty Churches in Poland . The enemies having imprisoned John Augusta , they much rejoyced at it , because he was a chief Minister amongst the Brethren , and as Luther in Germany against the Pope , so he , both by his Ministry and writings had mightily confuted the Calixtines , and thereupon they laid to his charge his refusall to raise Forces for the assistance of Ferdinand , and intentions of bringing in John Frederick , Elector of Saxony to be King in Bohemia , and for the discovery of this pretended conspiracy he was cruelly racked three times , but when they could draw nothing from him , they yet kept him in prison seventeen years . Anno 1549. Ferdinand published another decree for the extirpating both of the brethren , and Lutherans : and the Ministers that had received Ordination in Germany , or that were married , were banished out of the Kingdom to the number of about two hundred . Also the Baron of Schanow , a man of much experience and learning , being apprehended under the pretence of some conspiracy against Ferdinand , was imprisoned , examined , and then laid on the rack : he with an heroical indignation cut out his tongue , and cast it away , and being asked why he did it , he wrote on the wall , I did it because I would not by any tortures be brought to say any thing falsly against my selfe or others . He also in a writing taxed the Tyrannical proceedings against himselfe and other innocents , citing the King and his Counsellors to appear and answer it before the Tribunall of God , and so shortly after died . About that time Ferdinand brought Jesuites into Prague , and built a stately College for them , who sought by all means to overthrow the Church of Christ , and added fuell to the fire of persecution . After the death of Ferdinand Maximilian succeeded Anno 1562. who being of a peaceable disposition could by no means be induced that any should suffer for their faith . After him Rodulphus succeeded , Anno 1676. who treading in his Father steps , the Church of Christ enjoyed peace under him , yea , pure religion so flourished through the whole Kingdom , that there was scarce one amongst an hundred that did not professe the Reformed Religion : But alas ! with liberty of Religion , by little and little men began to be licentious in their lives , and carnal security so encreased , that some began to presage that an horrible tempest should again overwhelm them . After the death of Rodulphus succeeded Mathias , who comming into Bohemia , Anno 1617. he called an Assembly of the States , but it being harvest time , few appeared : To them that did appear , Mathias , complained , that since he had no issue he would adopt Ferdinand for his son , commendeth his vertues , and desires that he may be crowned : The Orders assembled , affirmed , that a matter of that consequence could not be done in the absence of the united Provinces : Caesar urged , that what Bohemia should do would be confirmed by all the rest , that he grew faint , and it could not be deferred till another time . In brief , the Oorders protested , that the Term of Receiving him King , was new , that he ought first to be chosen , and then received : and some perceiving that there was no place for a free voice , departed : others , partly allured by promises , and partly deterred by threats , staid , and were present at the Cronation of Ferdinand , after which he presently went into Moravia , Silesia , and Lusatia , requesting to be received for their King. The Persecution of the Church in Bohemia , which began Anno Christi , 1617. FErdinand the second Emperour of Germany , being thus obtruded upon the Bohemians for their King , contrary to the ancient constitutions and customes of the Kingdom , and not lawfully elected thereunto , as he ought to have been , retired presently into Germany : And thereupon the enemies of the truth began to crow , and openly to threaten the Protestants : and it appeared sufficiently that Ferdinand sware to the Orders with his mouth , but in his heart to the Pope , and presently after his departure , the popish Bishops , Clergy , and Nobles , began to vex his Subjects for Religion , contrary to that assurance which the King had given to them : They attempted also the like in Prague , the Jesuites daily threatning that their Liberty in Religion should not last long . Then did they strictly prohibit the Protestants from printing any thing unlesse licensed by the Chancellor of the Kingdom , themselves in the mean time divulging their own slanderous pamphlets and dangerous writings against the Protestants . Then instructions were given to the Captains and Judges that they should suffer no meetings in Churches except themselves were present , and except they had a Popish Priest to administer only in one kinde . Then the Burgrave , who had the custody of the Crown , and priviledges of the Kingdom , was apprehended ; because in the late Parliament he had stood for the free election of a King , and delivered prisoner to one of the bitterest enemies of the Protestants . In other places they destroyed the Churches of the Protestants . In the begining of the year 1618 The Governors of the University and Consistory met together , having formerly had power given them so to do , and choosing six persons , two Barons , two Knights , and two Citizens : to consult what was best to be done in this time of their enemies insolency ; there presently came an injunction in Caesars name to inhibit them to call any together , and that if any man was called , he should not dare to appear upon the pain of high Treason . Notwithstanding which , the major part of the States met , and when as new prohibitions and threats were spread abroad , and the States were informed that those thunderbolts came not from the King , but from the castle of Prague , their abused patience was turned into severity , and being guarded with a great Troop , they went to the Castle , and apprehended two of the chief Authors of these troubles , and threw them headlong out of the Castle windows , together with their Secretary that was privy to all their designs : but God intending to preserve them to be the Bohemians scourges , they caught no hurt in the fall , falling upon the grasse , and greate store of papers . Hereupon a great tumult was raised in Prague , but the States appeassed it ; & the first thing they did was to banish the Jesuits out of Bohemia , as the chief contrivers of these mischiefs : then did they write to Caesar , that they had no intention against his Royall Majesty , but only to bring to punishment the disturbers of the publick peace , being authorized thereto by his Majesties Letter , and bound by their protestation : yet he resolved to revenge this Treason ( as he called it ) by force of Arms , and the Bohemians on the other side resolved to defend themselves , and for that end they chose thirty Directors , and the Moravians and Silesians resolved to joyn with them , when they perceived Religion to be the cause of the quarrell . And indeed this was that which the enemies aimed at , and therefore they provoked the Bohemians by all waies , that so they might make a conquest of Bohemia , and for this end an Imperial Army presently entred the Kingdom under Dampier , and a Spanish Army under Bucquoy . In the mean time the States resolved not to admit Ferdinand to be their King , who was so open an enemy both to their Religion and Liberties , and who was obtruded upon them without a due election : They sent also Embassadors to Franckford , where the Electors were met together to choose a new Emperour , desiring that Ferdinand might not be admitted amongst them as King of Bohemia , notwithstanding which , he was admitted and chosen Emperour : The Bohemians in the mean time choosing Frederick Elector Palatine , for their King ; This more enraged their enemies , so that , they sent another Army under Maximilian of Bavarie , which took two Protestant Towns by storm , and put all to the sword , and every where made great slaughter of the Protestants : Then the Imperiall Armies came to Prague , which being struck with a Pannick fear , the Protestant Army being overthrown in a set battell under the wals , and their new King fled , they delivered up the City to them , the Conqueror promising to keep Articles agreed upon , but performing nothing lesse . For they did more mischief to the Church of Christ by their subtile and slow proceedings , then lately by their outragious fury , when the sword fire , and wheel were the instruments of their rage against the faithfull . For a little before , when it was debated at Rome how they should deal with the Bohemians , and Germans after the Conquest ; it was agreed , that seeing their former strong purges which they had used to expell Hereticall humours , had not proved effectuall : they therefore resolved not to put them to death wherein they did glory as in Martyrdom , but rather to weary them and to change the hatefull name of Inquisition into the milder name of Reformation . And whereas there was a debate amongst the Imperialists at Prague , whether all the protestants should be presently banished , the negative was resolved on , because they would then carry much away with them , and so spoil the Province , and indure their banishment with greater ease , & therefore they concluded that they must first be squeezed , and deprived of their goods : and for this end the souldiers at Prague were authorrized to plunder the houses of Noblemen and Citizens , yet this was done at several seasons , and mostly in the night , by which meanes , as the enemies boasted , they took from the Protestants some millions of gold : For indeed hither were all their riches brought in the time of war , as to a place of the greatest security : But as this fell to the Commanders shares , so the neighbouring places were exposed to the fury of the rest , the common souldiers robbing and spoyling Villages , Towns , and Churches , burning and killing without any restraint : The souldiers that were placed in Garrisons would not only have Free-quarter , but extorted mony from their Landlords every day . Then were Comissions sent abroad , promising security to those Noblemen , Knights , Corporations , and Ministers , that would bring in a good Sum of money to pay the Army , which yet they would not receive as a free gift , but only desired to borrow it . Caesars protection was also promised to those that were liberall , the rest were threatned to be plundred by the souldiers . They set down also what sums they expected from every one within such a time : they promised also that when that was paid , the Souldiers should be removed , which made every one to bring in their Plate , Money , and Jewels the more willingly . Then were Commissioners sent to require certain Cities , that belonged to the Protestant Noblemen , to mantaine the standing Forces of the Kingdome , and to contribute corn for their publicke granaries : but whilest they were fed with a vaine hope of lessening and removing the souldiers , there were more listed , which raised the taxes so high as was impossible for the people to pay : and where as some were allured to deny the truth that they might be eased of taxes , and quarterings of souldiers , this was not performed , whereupon they complained that promise was broken with them , but the Jesuits answered them , that they had no cause to complain , for they had provided for their souls , and therefore they ought cheerfully to help the King by contributions and quarterings of souldiers , and that Hereticks must be dealt with , as mad men and children , from whom ●f you desire to get a knife , you must shew them something else , though you never intend to give it them . Thus the Kingdom being emptied of gold and silver , counterfeit and adulterate money was coined in great abundance , that so the common people might rejoyce in their plenty ; but in the mean time the souldiers would rec●ive none but good money . Gold and silver also was raised to ten times the price of it , and on a sudden the Emperour diminished the value ; making every piece of money to be worth but the tenth part : whereby the Bohemians were more impoverished suddenly , then if they had lain under the burden of an Army ten years . Then was it ordered that the creditor should lose all the money that he had lent in the time of the rebellion , as they called it , And thus they were first impoverished , after which the enemies insulted over them by infamous books , insolent pictures , and proud words . Then did they send abroad their Commissioners of Reformation , who in every Town and Village endeavored to bring Protestantism into disgrace , and highly to magnifie and set abroad their owne cause : The most eminent men for honour and estates are invited to Apostasie , the inferiour sort are either fooled by their examples , or compelled by thre●tnings . Then was there an High-Court of reformers set up , from which there was no appeal In the next place the souldiers exercised barbarous Tyranny against the Ministers of Jesus Christ. One aged minister lying sick in his bed , they shot him to death as he lay : The next day they robbed and murthered another ; Another as he was preaching to his people , they came into the Church ; and shot him to death . Another Nobleman , and a Minister hearing of souldiers that were coming that way , conveighed themselves away into a place of safety the souldiers when they came , caught a Schoolmaster , and binding him in cords , examined him where the Lord of that place , and the Minister were , and where they had hid their treasure ; he professed , that he knew neither the one nor the other , whereupon they beat him , first with their fists , then with cudgels , then stripping him naked , they so extreamly singed him with fire , that at last he promised to bring them where the treasure was , shewing them a ditch full of stones , which for greediness of gold they emptied , but finding nothing , they beat him afresh , and when he professed that he knew of no treasure , though through pain he had said so much , they cudgelled him , and with clods beat him into the ditch , and buried him under the stones . Presently after they lighted on another godly Minister , whom they so miserably tortured that he ●ied within five daies , shamefully abusing his daughters also whom they led away with them . Another godly Minister for a moneth together they excruciated with new invented mockeries : they spit in his face , buffeted him with their fists , exposed him to be beaten by every vile rascall : They with a knot●y cord twisten about his forehead , with a stick so strained his head , that his very eyes were ready to start out : Then they let loose a wilde horse upon him , which yet leaped quite over him , and did him no harm : at last , with much adoe he redeemed himself with five hundred Florences . Another Pastor they lighted on , and because he had a better estate then the former , they tormented him more , sometimes covering him over with hot burning coals , sometimes with Ice , till they had forced him to pay a thousand five hundred Florences for his ransome , though shortly after through extremity of the pain , he died . Another Minister they fetched from his house , and miserably tortured him by twisting a cord about his head , then tied they his hands behinde him , and his legs with a small cord , intending the next morning to torture him with fire , but in the night time as he was earnest at his prayers , repeating those words , In thee O Lord is my trust , he perceived his hands and feet miraculously to be loosned , Whereupon getting up , he went to the gate , where were three Watchmen , one of them standing with his hand on his sword , yet he passed by them undiscovered : When he came to the Town-gate , he was known by the Souldier that stood Sentinell , but he , being a Bohemian , was overcome by entreaty , and let him passe over the bridge , whereby he escaped . Another Minister together with his wife they cruelly burnt : Another was hanged upon a crosse-beam , and making a fire under him , they broiled him to death : Another they cut into small peeces : Another Minister they sought for , but he being escaped , they took a young man in his house , laid him on his back , filled his mouth with gunpowder , which setting fire to , they miserably tore his jaws in pieces , and then killed him . When some souldiers came to the house of another , he entertained them courteously , and made good provision for them , but when they knew he was a Minister , they first beat him cruelly , then killed him , stripped , and plundered his house ; they also burnt his Library , and would not suffer his body to be buried for seven weeks , during their abode there . Another aged Minister and his wife , were so sorely burned by a souldier that demanded money of them , that presently after they died . Another was hung up by the privy members , being seventy years old , and his own books burnt under him , and at last was shot through , and slain . Another was first assessed at seven hundred florences , then had his house plundred , and lastly himself was murthered . Another they caught and wounded , cutting his neck half through : but being afterwards carried by some friends to a Chirurgion , he lived about two years , but in much pain and torment . Another being above seventy years old , they carried into the market-place , where laying him upon a fire , they burnt him to death : Another was beaten so , that he died three daies after . The Jesuites laid wait for one Pescinus , a man eminent for learning and piety , at last they suborned an Apostate to betray him , who discovering him as he rode in a Coach with a Nobleman , fourty horsemen came suddenly , and took him away : but by the importunity of some Noblemen , he was ransomed for four thousand Florences , and ended his life in banishment . Another being bound to a Tree , was made a mark for the Musquetiers to shoot at , and though they did not hit him , yet by reason of the affrightment he died within three daies . Another being met by a notable Papist , was ran thorow with a spear : But all this was done through military licentiousnesse ; Now we come to what was acted by processe of Law. Anno 1621. Six Articles were exhibited to the Protestant Congregations in Prague . 1. That they should lend some thousands of pounds to Caesar for the paiment of his Army . 2. That they should publickly renounce the coming in of Frederick . 3. That they should bring into the Church the Popish Rites and Ceremonies . 4. That their Ministers should be ordained anew . 5. That the Ministers should leave their wives , or get a dispensation from the Archbishop . 6. That such as would renounce their Ecclesiasticall functions , should have publick promotions , and the favour of Caesar. But they answered unanimously , that they would doe nothing against their consciences . Then came forth an Edict , wherein the blame of all the former rebellion ( as they called it ) was laid upon the Ministers of Prague , because they had stired up , by their seditious and lying Sermons ( as they pleased to stile them ) and by their writings , not only the common people , but the Nobles also against Caesar ; and that they were the authors of the choice of Frederick , and that they still laboured to stirre up in the people an hatred against Caesar. Thereupon all the Ministers within Prague , were required within three daies to depart out of Prague , and within eight daies to depart out of all the Kingdom , and the Provinces belonging thereto , and never to return again ; and if any under what pretence soever , should stay or returne again , or if any should presume to harbour or conceal any of them , that both the one and the other should suffer death : this was Anno 1621. Then were their Churches in Prague given to the Jesuits . It can not be expressed what lamentations and mournings there were amongst the people , when thus they must leave their Pastors , and that for ever . Yet the German Ministers , whereof there were two , were suffered to continue in favour to the Duke of Saxony . Then did as many as understood Dutch , flock to their Congregations , which so vexed the Jesuits , that they obtained , not a banishment , but a gracious dismission of them as they would have it called . Multitudes of people followed them , with great lamentations and tears , and in the field they heard their farewell sermon . The next design was , to remove the Ministers out of other free Cities , and the Commissioners of Reformation were imployed herein : One of them with a Troop of horse coming to Slana , and going to Church , the Minister ( a godly and learned man ) was reading the Gospel : The Commissioner sent a souldiers to him to bid him give over , but the Minister still going on , himself went to him with his sword drawn , crying out , Thou foolish Preacher , leave off thy babling , and withall he dashed the Bible out of his hand with his sword : The Minister with eies , hands , and voice lift up to heaven , repeated often , Woe , woe unto you , you enter not into heaven your selves , and forbid them that would ; Woe , woe , woe unto you . But they mocking at these words , presently laid hands on him , justling him to and fro , whereupon he said , I for the name of my Lord Jesus Christ am ready to suffer all this , and what else you shall impose . The people were much affrighted , but the chief Magistrates and many good women interceding for him , he was at last dismissed , provided that he should depart the City within three daies ; and thus was this faithfull shepherd , not without the greate lamentations of his people , banished , where , about three years after he died . In a neighbouring City , the Minister for fear of these barbarous proceedings , went a way of himself , yet the Commissioners extorted a great summe of money from his Church , and banished him in his absence . In another place they commanded the Minister to depart from his Parish within three daies , and from the City within eight daies ; he modestly asking the reason of his banishment , they told him Caesar by conquest was Master of all the Churches , and that therefore he would put into them whom he pleased . But , into the rooms of these godly Preachers , were put in unclean men , wicked , blasphemers , and men illiterate , and of no worth ; and yet they could not provide for all places : so that one of their hirelings supplied divers Churches , and in stead of the wholesome food of Gods Word , he fed them with poison . Then brought the ignorant Monks out of Poland , unprofitable burthens to the earth , yet fit enough to be scourges to unprofitable and common Gospellers . Then a Commissioner , with some Troops of horse , entring into Ctutenburg , a place famous for maintaining the Orthodox Faith , cals before him the Ministers , casts them out of their places , and puts Jesuits into their Churches : And these Jesuits urging it , the Ministers were commanded to depart out of the City gates before break of day , and out of the Kingdom within eight daies : Hereby were twenty one Ministers driven away , many Citizens accompanying them : One of them at the parting , preached upon that Text , They shall cast you out of the Synagogues ; exhorting them to perseverance . All the multitude much bewailed their losse , and with great lamentations , wailing and kissing each other , they recommended themselves to the blessing and protection of the Almighty . In every place the Ministers were cast out of their livings , some imprisonned , and after a while dismissed , and all commanded to depart the Kingdom , upon pain of death . Some were stifled with stink whilest they lay in prison . At last , Anno 1624. an other Decree came forth from the King , whereby all the Ministers of the Gospel were commanded to depart the Kingdom , by a peremptory day prefixed , because , as was alledged , they were seditious men , and seducers of the people : Yet herein they used this Artifice , that in most places this Edict was concealed , till the time was almost or altogether elapsed , so that by this means the Ministers not having time to communicate their counsels together , went into severall Provinces , and some were faigne to hide themselves in caves & dens , and those either returned privately , and visited their auditors , or comforted such as came to them in the mountains and woods , preaching and administring the Sacraments to them . But as soon as the enemies understood it , they presently published a new decree , wherein a punishment was preposed to those that should conceal the Ministers , and a rewarde to such as should betray them : Whereupon some of the Ministers were taken and cast into prison : Then by the Jesuits were they by all waies sollicited to Apostacy ; and fear of death , hunger , cold , the stink of the prison &c. prevailed with some to renounce their Ministery : But most bore up couragiously against all storms , and at last some by paying great fines , others by giving it under their hands , that they would never returne into Bohemia , were dismissed . One godly Minister was examined by tortures , when , where , and to whom he had administred the Sacraments of Baptism or the Lords Supper , &c. he answered , that he had neither laide down , nor slacked his Ministry , which he received from Christ , and not from Caesar : Being profferred life if he would change his Religion he answered , This body of mine is subject to corruption , and now it begins to decay already , Why Would you have me hinder it ? Being brought forth to execution , the Crier with a loud voice proclaimed that he was guilty of sedition : But he with a loud voice said , I suffer for the truth of Christ. None of the Citizens were suffered to accompany him , yea they were threatned to be shot , if they did but look out at their windows : And that his voice might not be heard , the Drums and Trumpets sounded continually . As he was passing on , he chearfully said : This day shall my soul be with Christ : The Captain said , With the devil in hell : The Martyr replied , But you with your impious crew will run headlong thither , except ye repent . Then was his right hand cut off , wherewith he gave the Cup in the Sacrament : Then was his head cut off , his bowels taken forth , and wrapped in his shirt , his quarters set upon four stakes , and his head upon the fifth . Then did the Commissioners go into Moravia , to a Noble Baron called Charles de Zerotina , a man for wisdom and vertue famous through all Europe , a constant professor of Religion , and one who maintained twenty four Ministers of the Brethren within his jurisdiction : They told him that they had an express command from Cardinall Ditrichsteine to expell all those Ministers out of the Country : He answered , That in matters of Religion he ought not to be subject to the Cardinall ▪ and therefore from him he appeals to Caesar. Then did they grant him fourteen daies to prosecute his appeale , but the Baron being not in health ; could not go in that time to Caesar , Then they came again to him , an told him that it should be in his choice whether he would send them a way himself , or suffer them to do it ; the Baron answered , that he could not banish those whom he knew to be the servants of Jesus Christ , nor could consent that they should do it : Yet that night they sent abroad their citations to require all the inhabitants of that Village to appear before them the next morning , at which time the Minister and people came ; then did they read to them Caesars Edict , asking them if they would submit to it ; they answered that they wholly relied upon the will of God , whom they served in the Gospell of his Son , and therefore they were resolued to undergo what punishment they should inflict , seeing they suffered only for the Name of Jesus Christ , and not for any ill deeds : Then they demanded of them , whether the would forsake their heresie , and returne to the Catholick Church ; which they unanimously denied . The Commissioners would have given them time to consider of it , but they all answered , that in so religious a cause as this , they needed no deliberations ; Hereupon in Caesars name they banished them , commanding them to depart within eight daies : These godly persons obeyed , and by the Baron , at his own charge they were conveyed into Hungary . The like they did in other places , so that the Ministers of the Gospel through all Bohemia and Moravia , were thrust out , and ignorant and illiterate persons set in their rooms . The next design of the enemies was against the Nobles : The crime was for taking up arms for Frederick their lawfull King , against an Usurper : For though hope of pardon was granted , if laying down arms they would submit to Caesars mercy , yet divers of them were apprehended : And first they seized upon some that were of the rank of Defenders of the Kingdoms Liberties , and then all those whom they knew to have done any thing for the common good of Religion and Liberty ; or feared that they might be able to do for the time to come , and all such as feared to break their faith given to Frederick . These were about the number of fifty men , famous for learning , skill in military affairs , and prudence in government , who were the light , delight and safeguard of their Countrey . All of these in one night , and at one hour , were apprehended in their houses , when they suspected no danger , and by the Captains were commanded to get up into Wagons , and so some of them were carried to the Castle of Prague , others to the Majors house . The next day Proclamation were issued out , requiring all those that had hid themselves , or departed the Kingdom , to appear within six weeks ; but they not appearing , sentence was pronounced , that all such as were guilty of Treason , should forfeit Goods , Honours and Lives , and then their names were set upon the Gallows : The next day sentence was pronounced against their Heirs , that all their Goods should be confiscate to the King. Then did they proceed to the triall of the Noble men whom they had taken : Two Appostate Civilians were appointed to examine them , with some of the Nobility , who tired them out with a thousand impertinent questions , labouring to extort that from them whereof they were never guilty : Which one of them not able to endure , renting his garments , and opening his breasts , said , Tear into a thousand pieces this body , and search into my heart , and you shall finde nothing there but what is expressed in my Apology . The love of Religion and Liberty made us unsheath our swords ; but seeing God would have Caesar prevail , and hath delivered us into your hand , his will be done . Others of them also stoutly maintained that their cause was not the worse , because of the successe . After some time when none of these Noble men would yeild , or acknowledge themselves in an errour , or sue unto them for mercy , they proceed to execution ; their judgements were committed to such as were sworn enemies to the Gospel . After sentence was passed , it was sent to Caesar to consider of it : And he was so troubled , that he slept not that night , and the next morning calling his Confessor , he said to him , I adjure thee upon thy conscience to tell me whether I may with a safe conscience pardon these that are condemned , or whether I should suffer execution to passe on them ? The Confessor answered , O Caesar , both are in thy power . Then did he with his pen pardon some , and left others to execution , with a great addition of shame and ignominy . Presently after they were brought out singly to hear their sentence , wherein some were condemned to death , others to perpetuall imprisonment , others to banishment , and some were reserved to Caesars further pleasure . Then were each sort of prisoners carried to their severall prisons ; the Noble men into the inward prison of the Castle , the Citizens to the Majors house ; and as they went , some villains were suborned to insult over them , saying , Why doe they not now sing , The Lord reigneth ? Then did the wives , children and kinsfolk of the condemned persons , humbly petition for their lives ; but answer was made , that all the favour which could now be granted to them , was , that they should have leave to bury the corps of their friends . In the evening , the condemned men , which were twenty seven in number , had notice given them of the day wherein they were to suffer ; and therefor● they were advised to send for Jesuits , or Capuchins , or a Minister of the Augustine Confession , for the good of their souls ; but they must expect no Minister of the Brethren , for that would not be granted to them . The Jesuits and Capuchins not staying till they were called for , flocked to them , using many perswasions , promising life , &c. if they would turn ; but God so strengthened them , that all those endeavours of Satans imps were in vaine . Then were some Ministers of the Augustine Confession sent for , who spent that time which remained in Religious exercises , conferences , prayer , and singing of Psalms , and lastly by administring the Sacrament to them . They which were of the Brethren , willingly admitted these Ministers , protesting that they acknowledged them for Brethren , though they differed from them in some things ; only two of them did not partake of the Sacrament for fear of some false accusation , comforting themselves with that saying , Beleeve , and thou hast eaten . They which were prisoners in the Majors house , being called to supper , the night before they were to suffer , comforted themselves , saying , that this was their last supper on earth , but to morrow they should feast with Christ in his Kingdom ; whereupon a great Papist flouted , saying , Hath Christ Cooks for you in heaven ? When it was told them that the Noble men were coming to the Scaffold in the Market place , where they were to suffer , they hasted to the windows , and entertained their fellow Martyrs , with singing the 44. Psalm . The night after they spent in Psalms , prayer , godly discourse , and mutuall exhortations , that since it pleased God to call them before others , to this honour of Martyrdom , they hoped by their constancy to confound the world , to glorifie Christ , and to leave a good example to others ; and singing the 68. Psalm , where in David praies to God , to shew some token of good upon him ; one of them said , Shew therefore some token of good upon us O God , whereby we thy servants may be strengthened by thy goodnes●e , and our enemies confounded : And being full of faith , he said further , Be of good chear , for even in this God hath hard your voice , and to morrow he will shew some wonderfull signe , whereby he will witnesse that we suffer for his cause . Early in the morning they washed their faces , and put on clean clothes , as if they had been going to a wedding ; and cut off the collars of their dublets , that when they came to the Scaffold , there should need no new making ready . Then did they earnestly pray to God , that he would be pleased to confirm and strengthen both themselves and the people concerning their innocency . Presently after the sun rising , a beautifull bow appeared , and compassed the heavens , the Ministers , souldiers , and many others looking upon it : The Martyrs looked out at the window , and saw a Rainbow of an unusuall colour , the heavens being very clear , and no rain of two daies before , whereupon falling upon their knees , they lifted up their voices and hands , praising God for this sign that he shewed from heaven . Then presently was a Gun discharged , which was a warning for their bringing forth to execution ; whereupon those Champions of Christ encouraged one another , praying that each of them might be strengthened , &c. Then Troops of horse and foot came to fetch them , the streets , market-place and houses , being filled with multitudes of spectators . The Martyrs being called forth one by one , went to their death with and undaunted courage , hasting as if they had been going to a banquet : When one was called for , he thus took his leave of the rest , Farwell most loving friends , God give you the comforts of his Spirit , patience and courage , that what formerly with your mouths you have professed , you may confirm by your glorious death : Behold I go before , that I may see the glory of my Lord Jesus Christ ; you will follow me that we may together see the face of our heavenly Father . At this houre all sorrow departs from me , and joyfull eternity shall succeed it . Then did the rest answer , God above to whom you are going , prosper your journey , and grant that you may passe happily from this vale of misery , unto that heavenly Country ; The Lord Jesus send his Angeles to meet you : Go , dear brother , into thine and our Fathers house , and we will follow after , presently we shall meet in the heavenly glory , and this we are confident of through him in whom we have beleeved . The first was the Lord Schlik , a man of admirable parts , about fifty years old : When he was condemned to be quartered , and his parts to be scattered here and there ; he said , The loss of a sepulchre is easie : Being exhorted by a Minister to courage , he said , I have Gods favour so ; that no fear of death doth trouble me ; I have formerly dared to oppose Antichrist , and I dare now die for Christ. The Jesuites troubling him when he came to the Scaffold , he shaked them off , and seeing the sun shining bright , he said , Christ thou Son of righteousness , grant that through the darknesse of death , I may passe into eternall light ; and so having ended his prayers he constantly received the stroak : His right hand and head were hung on the high Tower upon the Bridge . The Lord Wenceslaus was next , about seventy years old , famous for Learning , Religion , and his travels through divers countries : His house was formerly plundered , even to his wearing apparell , he only saying , The Lord hath given , and the Lord hath taken away . Being asked why he would engage himselfe in Fredericks cause , he said , My conscience pressed me to do what I did ; I am here , my God , dispose of me thy servant as seems good in thine eyes ; I am full of years , take me out of this life , that I may not see that evill that is coming on my Country . Afterwards holding forth his Bible , he said , Behold my Paradise , it never yeelded me so much Nectar and Ambrosia as now . When he was sentenced , he said to the Judges , You have a long time thirsted after my bloud , but know withall , you will finde God a revenger of innocent bloud , for whose cause we suffer . A Frier saying to him , You are deceived in your opinion , he answered , I rely not on opinion , but on the infallible truth of God , for I have no other way but him who said , I am the way , the truth , and the life . On the Scaffold , stroaking his long beard , he said , My gray hairs , behold what honour remains for you , that you should be crowned with Martyrdom : And so praying for the Church , his Country , his enemies , and commending his soul to Christ , his head was cut off , and set on the Tower. The next was the Lord Harant , a man that had gained much experience by his travels in Asia , Africa , and Europe ; his crime was that he had taken an oath to be true to Frederick , and durst not violate it . As he was going to suffer , he called the Minister to him , and told him that he much feared his wives inconstancy in Religion , and therefore desired him to exhort her to constancy , and not to suffer her self to be drawn from her Religion by any allurements , assuring her that it is the infallible way to salvation . Then to exhort her to use more clemency to his subjects , rather easing then over-charging them with burthens . Lastly to require her to have a care of his children , and to bring them up in the pure Religion , &c. Being called to execution , he said , I have travelled through many Countries , through many barbarous Nations , escaped many perils by sea and land , and now suffer innocently in my own Countrey , and by them for whose sake I , and my forefathers have spent our Estates and Lives ; Father forgive them . Then he said , In thee O Lord have I hoped , let me not be confounded . On the Scaffold he said , Into thy hands O Lord I commend my spirit : In the O Lord have I trusted from my youth ; I am confident that I shall be accepted by that ignominious death of my Saviour ; and falling upon his knees , he said , To thee O Lord I commend my spirit , for thou O God , just and true , hast redeemed me : and so he received the fatall stroke with the sword . The next was Casper Kaplitz a Knight , of eighty six years old : When the Minister came to him after his condemnation , he said , See me a miserable old man , who have often intreated my God that he would have mercy upon me , and take me out of this miserable life , but have not obtained it , for God hath reserved me to be a spectacle to the world , and a sacrifice to himselfe , Gods will be done : My death indeed is disgracefull in the eyes of men , but glorious in the sight of God ; for God will account that death precious in his sight , which I suffer for his glory and truth : And when it was told him that he might have his life , if he would ask pardon ; he answered , That he would ask pardon of him against whom he had committed many sins all his life , but he never offended the Prince , and therefore would not give occasion to suspect that he had committed some crime , for which he had deserved death , &c. God forbid therefore , said he , that I should be separated from this holy company of Martyrs . As he was going to the Scaffold , being feeble with age , he said , Oh my God strengthen me , lest I fall down , and become matter of scorn to the enemies . Being crooked with age , and hanging down his head , the executioner could not well come at his neck , whereupon the Minister said to him , My noble Lord , as you ha●e commended your soul to Christ , so now offer up your heavy head chearfully to God , and lift up your sel●e towards heaven . Then lifting up his head as well as he could , he said , Lord Jesus into thy hand I commend my spirit , and so is head was cut off . The next was Procopius Dorzecki , who after his condemnation said to the Minister , I ha●e had a great contention all night with old Adam , so that it made me sweat againe ; but thanks be to my God , by whom my soul hath overcome all tentations : saying further , O Almighty God , strengthen thy servant that I may not be made a derision to mine enemies by any fear of death ; and as thou wa●● wont to encourage thy holy Martyrs , so I ●trongly belee●e thou wilt comfort me . When he was called forth to execution , he said , Thanks be to my God , who doth now call me to himselfe , to him I have lived , and for him I will die ; for my Saviour hath therefore died and risen again , that he might be Lord both of the living and the dead : I know that my soul shall li●e , and my body shall be raised like to his glorious body . Upon the Scaffold he said to the Imperi●ll judges , Tell Caesar that we are now under his ●udgement , bu● he shall undergoe a more grievous , yet just judgement of God : And seeing a gold Medal hanging about his neck , wherein was ingraven the Coronation of Frederick , he delivered it to one that stood by , saying , I require ●hee , that when my dear King Frederick shall recover the Throne of this Kingdom , thou deliver him this , and tell him , that for his sake I wore it till my death , and that now I lay down my life willingly , for God and my King , and so presently after he lost his head . The next was the L. Frederick de Bile , who suffered death likewise patiently and piously . The next was the L. Hen. Otto . a man of great judgment , who having received the sentence of condemn●tion , said , O Caesar , do you indeed establish your Throne by our bloud ? but what account will you make to God of it in the day of judgement ? &c. kill my body disp●●se my members whither you please : yet d● I belee●e ●hat my Saviour will gather them together againe , and clothe 〈…〉 so that with th●s● eyes I shall see h●m , with these ears I shall hear him , with ●his to●gue I shall praise him , and rejoyce with this heart f●re●er . Afterwards when the Minister came to him , amongst other 〈◊〉 he sai● , I was ●roubled , but now I feel a wonderfull refreshing in m● heart , adding , with his hands lift up to heaven , I give thee thanks O most mercifull Saviour , who hast be●n pleased to fill me with so much 〈◊〉 now I fear death no longer , I will die with joy : As he was going to the ●ca●fold he said to the Minist●r , I am sure that Christ Jesus will meet my soul with his Angels , that he may bring it to an everlasting marriage , where I shall drink of a new cup , a cup of joy for ever : This death I know shall not separate me from him : Upon the Scaffold lifting up his eyes to heaven , he said , Behold I see the Heavens open , pointing with his hand to the place , where others also observed a certain brightnesse which dazled their eyes : after he had prayed silently , he said , Into thy hands O Lord God I commend my spirit , have pitty on me through Jesus Christ , and receive me that I may see thy glory : and so he received the stroak of the sword . The next was Dionysius Zervius formerly a Papist , but being told of the promises made to the people of God concerning the pardon of sins , and assurance of salvation to those that believe in Christ , he struck his breast , and with tears in his eyes , cried out , This is my faith , and in this I die , I rest in the grace of Christ , and I trust in my God , that he will graciously accept my contrite spirit : When upon the Scaffold the Jesuites exhorted him , he listned not to them , but turned from the Crucifix , and falling down on his knees he prayed softly : Then looking up towards heaven , he cried , They can take away the body , but they cannot take away the soul : O Lord Jesus I commend that unto thee : and so he ended his life being fifty six years old . The next was an aged man about seventy years old , that had been long lame : his crime was that he had assisted Frederick with his counsel and wealth : at the time of his death , he said , O Lord Jesus , who being innocent didst undergo death , grant that I may die the death of the righteous , and receive my soul into thy hands . The next was the Lord of Rugenia , a man of excellent parts , and full of zeal for God ; when he was iudged to die , he said , that it was more welcome to him then if the Emperour had given him life , and restored him to his estate with addition of more : afterwards he said to the Minister : God is our witnesse , that we fought for nothing but the Liberty of Religion : and in that we are overcome and condemned to die , we acknowledge , and finde that God will not have his truth defended by our swords , but by our bloud , &c. When he saw divers called out before him , he said , What is the matter my God ? thou knowest that I resign my self wholly unto thee : Ah do not despise thy servant , but make haste to take me away : and when the Sheriff came for him , he rejoyced , and said , Praised be my God , that I shall now be taken out of the world , that I may be with Christ : and so he went to meet him : On the Scaffold he comforted himself with that promise , Father , I will , that where I am , my servants may also be , to behold that glory which thou gavest me : Therefore ( said he ) I make haste to die that I may be with Christ , and see his glory , and so he suffered Martyrdom couragiously . The next was Valentine Cockan of about sixty years old : During his imprisonment , he was full of heavenly discourse , and at the Scaffold he said , Grant me O God to passe through this valley of death , that I may presently see thee , for thou knowest my God that I have loved thy word , bring me O God through the paths of life , that I may see fulnesse of joy in thy presence : and kneeling down , he said , into thy hands O Lord I commend my spirit , and so holily ended his life . The next was Toby Steffick a man of a composed temper , and sincere in Religion : he spent most of the time of his imprisonment in silent sighs and tears : Before his Execution he said , I have received many good things of the Lord all my life long , shall I not therefore receive this cup of affliction ? I imbrace the will of God , who by this ignominious death makes me conformable to his son , and by a narrow way brings me to his heavenly Kingdom : I praise God who hath joyned me undeservedly to these excellent men , that I might receive with them the crown of martyrdom : When he was called to die , he said : My Saviour being about to die , said , Father , not as I will , but as thou wilt : thy will be done . Shall I therefore who am but a worm , yea , dust , and a shadow contradict his will ? far be it from me : yea , I come willingly my God , only have mercy on me , and cleanse me from my sins , that no spot or rinckle may appear in me , but that I may appear pure in thy sight , and so he lifted up himself full of sighs , yet full of hope , and as he was praying he rendered up his spirit unto God. Then was Jessenius , a Doctor of Phisick , called forth , a man famous for piety and learning all over Europe : Having hard his sentence , he said , You use us too cruelly and disgracefully : but know , that our heads shall be buried , which you ignominiously expose for a spectacle : which afterwards came to passe , Anno 1631. when the King of Sweden with his Army took prague , and caused the Martyrs heads to be taken from the Tower , and solemnly and honourably buried . When the Hangman required his tongue to cut it off , he willingly put it out , and falling upon his knees , as he was praying , his head was cut off , his body quartered and set upon four stakes . The next was Christopher Chober who much encouraged his fellow-Martyrs , and then cited the words of Ignatius , I am Gods corn , and shall be ground with the teeth of wilde beasts : So we ( saith he ) are Gods corn , sown in the field of the Church , and that we may be for our Masters use , we are now to be torn by beasts : but be of good chear , the Church is founded in bloud , and hath ever encreased by bloud : God is able to raise up a thousand worshippers of himself out of every drop of our bloud : for though truth now suffers violence , yet Christ reigns , and no man shall throw him from his Throne : Being called to execution , he said , I come in the name of my God , neither am I ashamed to suffer these things for his glory , for I know whom I have beleeved : I have fought the good fight of faith , and finished my course , &c. then praying , into thy hands Lord I commend my spirit , he received the Crown of Martyrdom . John Shultis was next , who on the Scaffold , said , Why art thou so sad O my soul ? Hope thou in God for thou shalt yet praise him : &c. The righteous seem to die in the eyes of fools , but indeed they go to their rest : Lord Jesus thou hast promised that whoso comes to thee , thou willt not cast off : Behold I now come , look on me , pity me , pardon my sins , and receive my soul , to thy self : then kneeling down , he said , Come come , Lord Jesus , and doe not tarry , and so he was he headed . The next was Maximillian Hostialick , a learned , and pious man : after his condemnation he was sadder then the rest , and being asked by the Minister the reason of it , he said , The sins of my youth doe now come into my minde : for though I know that nothing remains to condemn them which are in Christ Jesus : yet I know that God exerciseth justice as well as mercy towards his own : Being called to death , he said , Look upon me O Lord my God , and lighten mine eyes , lest I sleep the sleep of death ; and lest mine enemies say , We have prevailed . Afterward repeating the words of Simeon , Now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation , he was beheaded . The next was John Kutnaur , who when the Jesuites began to speak to them , said , Pray you trouble not our consciences ; we are sufficiently furnished against the fear of death , we need none of your help : and when they would have proceeded , he said , Why do you create unprofitable labour to your selves , and trouble to us ? Then said they one to another , they are hard rocks , and will not suffer themselves to be removed : to whom he answered , You sa● true , Christ is an hard rock , and we are firmly fixed on him . Afterwards he said to his fellow-Martyrs , I understand that I must be hanged , but whether by the neck , middle or feet , I know not , nor ca●e not ; this only is my grief , that my bloud may not be mingled with yours , that we might be made one sacrifice to God : When he was called forth to execution , he was besprinckled with the tears of his friends , to whom he said , Play the men , brethren , and refrain fron weeping , I go before , but it is but a short time and we shall meet in the heavenly glory ; When he was upon the ladder , he said , I have plotted no Treason , committed no murder , I have done nothing worthy of death ; but I die because I have been faithfull to the Gospel , and my country ? O God pardon my enemies , for they know not what they do : but thou O Christ have pity on me , for I commit my soul unto thee , and so he slept in the Lord. The next was Simeon Sussickey , who when he saw the Jesuites comming , he said to his companions : These birds of prey are flying hither , but they shall not feed on these carcasses , but return hungry ; For God hath promised to perserve his own as the apple of his eye , and therefore he will not suffer us to be seduced . The last night he had a great conflict with the flesh , because the Scripture saith , Cursed is every one that hangeth on a tree : but when the Minister told him that that curse was taken away by the death of Christ , he was well satisfied : He went to his death praying and singing , and being hanged next to Kutnaur which was his son in law , after he was dead , he turned towards him , and so near that their mouths touched each other : so that their enemies said , These were such obstinate Rebels that they cease not to plot after death . The next was Nathaneel Wodnianskey , who when the Jesuites sollicited him to Apostacy , he said to them : You take away our lives under pretence of Rebellion , and not content with that , you seek to destroy our souls ? Glut your selues with sight of our bloud , and be satisfied with that , but we shall leave a sting in your consciences : Afterwards his own son saying to him , My Father , if hope of life should be proffered you , upon condition of Apostacy , I pray you be mindefull of keeping your faith to Christ : He answered , It is very acceptable to me my son , to be exhorted to constancy by you , but what makes you to suspect me ? I rather advise and exhort you to follow your fathers steps , and to exhort your brethren , sisters , and children , to that constancy whereof I shall leave you an example : and so he patiently ended his life upon the Gallows . The next was Wenceslaus Gisbitzky , to whom were given great hopes of life : but the Minister fearing Satans stratagems , advised him to take heed of security , and to prepare himself for the encounter of death : Upon the Scaffold , seeing his hopes frustrate , he fell on his knees , and said : We are prostrate before thee , O eternal Father , do not forsake us , have pity on us through Jesus Christ : We would say more , but we are not able to expresse it : Into thy hands doe we commend our souls , perfect that which thou hast begun to work in us . Render to us our inheritance that we may sing Holy , Holy , Holy , &c. and so in the midst of his prayers he ended his life . There was also one Martin Fruin , an eminent Citizen of P●ague , who being taken in his own house , was scoffed at by the souldiers , beaten with their fists , and afterward cruelly tortured , and so burnt in the privy parts , that for six moneths he was troubled with most grievous pain : he was shut up in prison from all company , and at last was found dead in the Castle ditch under the Tower. Presently after the execution of these holy Martyrs , all their goods were confiscated , as also of those that were driven into banishment . Then was a Proclamation published , wherein a generall pardon of all crimes was offered to all the Inhabitants of the Kingdom , only their goods were confiscated , either in whole or in part , which must be brought into his Majesties Treasury , to pay his debts which were contracted by this necessary war : besides which , they were to make a confession of their faults in a form prescribed before Cardinall Lichtenstein , who was Caesars Viceroy , and if any did not appear , he should lose this favour . Hence it was that the enemies publikely boasted that none were punished but such as were convicted by their own confession . Then by Edict all were forbidden to diminish , or waste their goods , by selling them , or conveying them over to others : and if any man should send away his goods to another place , all should be lost : and whosoever received such goods , should pay so much of his own to the Emperour . Yet the merry Judges turned all this to a jest , saying to divers that pleaded their innocency from having any hand in bringing in Frederick , That though they had not actuall sins , yet they were infected with the Original sin of heresie and wealth , and therefore could not be exempted from punishment . Then did they proceed to take from the Protestants all their Castles , Towns , and Villages , whereby they were deprived of their livelihoods , and driven into strange places : Some were forced to cast themselves upon their Popish friends , others to become servants to their own destroyers . Afterwards all their personall Estates were sequestred , scarce leaving so much as a garment for them wherewith to cover their nakedness : And lest any man should should have money at use , they commanded all to bring in all their bonds , upon pain of losing all their debts , if they concealed the least : And when any considerable sum was brought in , the Kings Treasurers were at hand , who protesting that the Emperour had need of it to defray his charges of war , took it away , giving to the party a note that so much was due to him from the Emperour , which yet was never repaied . And thus the Protestants being commanded to depart the Kingdom , the Popish party divided their confiscated goods and lands amongst themselves : and as it lay commodious for any of them , they added this or that Village , Town , Castle , or Lordship to their own , but the greatest part fell to strangers shares , Spaniards , Italians , or Germans which were Commanders in the Imperiall Army , instead of their pay . If any widows or Orphans had lands or goods not taken away , their popish neighbours would either circumvent them by craft , or weary them ▪ out by quartering souldiers upon them , and so enforced them to sell them their lands , at what prices themselves listed to make thereof , and yet afterwards not paying that neither . Then did the Emperour call for the ancient Charters of the Kingdom , which he immediately rent , and threw into the fire . The Ministers being all banished , the noble Lord Charles de Zerotine did yet not onely retain his houshold-Chaplaine ; but he sustained also many others privately in their Caves with bread and water ; and not fearing man , he did not only give liberty to his own subjects , but to divers others in neighbouring places to resort to the holy exercises which were performed in his Castle . Then did the enemies by a new Edict publish , that all such Barons , Noblemen , and Citizens , as kept any Protestant Tutor for their children , should presently dismisse him : otherwise he should be taken and punished . Then by another Edict all the Protestants were cast out of protection of the Laws , and were to have no benefit by them . The enemies being every day puffed up with their successes and victories , made a Decree that all the Protestant Noblemen should presently depart out of the Kingdom , and the Emperour published a Proclamation , that to prevent all divisions which were dangerous to the Kingdom and Magistrates , therefore he was resolved no longer to tollerate any of the inferiour , much lesse of the superiour estates of either sex , who was infected with hereticall errours : And withall he granted to the superiour States the term of six moneths , to learn the holy Roman Catholick faith : and for that end he appointed Commissioners of Reformation to instruct them requiring them , to be obedient to his will , and to be diligently instructed by them , otherwise they should not be suffered to stay in the Kingdom , much less to possesse their goods : and therefore he required all those which at the end of that term of six moneths did not turn Catholicks , immediately to depart the Kingdom and never to returne again . Hereupon they which loved Religion at their hearts , did presently separate themselves by banishment : Others sollicited Caesar by petitions , either to change the decree , or to grant them a longer time : Others there were that thinking to deceive the Emperour and Pope , did buy false testimonies of the Priests , that they had been at Confession , and communicated in one kind , and so made shew of a dissembled Apostacy , thereby to avoid banishment . Then was the fore-named Act extended unto widows , and the Protestants children were commanded to be delivered to the care and instruction of Chatholicks , or else to be shut up in Monasteries : and this caused extream grief and groanes , when Noble-mens sons , and daughters , even maids that were marriageable , were pulled from their parents , and friends , and thrust into Jesuites Colleges , or Monks Cels : their Goods being taken also from them , and committed to Papists . The cunning craftinesse of those seducing Reformers , deceived many unwary persons , whilest they told them that they might hold their former opinions ; only for order sake they must acknowledge the Roman Bishop to be the visible head of the Church : Hereby the simpler sort , thinking that they were not constrained to any other faith , but what they had formerly learned , thought that they might with a safe conscience promise that outward obedience . And if these seducers saw any one of more Nobility then ordinary , they presently suggested to them how much it grieved Caesar that those ancient families which had formerly been the ornaments and props of the Kingdom , should cast themselves out into banishment through there unadvisedness , when they might remaine and flourish under the favour both of God and Caesar : and this ruined many of the Protestants Nobility , who preferred their earthly , before the heavenly country . Yet above a hundred Families , leaving their inheritances , and all their possessions , went away : Amongst these was the Lord de Zerotine , who might have lived in his countrey if he would have deprived himself of the worship of God , by the losse of his Minister , or if he would have used it covertly , yet he rather chose to suffer affliction with the people of God , then to continue the enjoyments of his earthly possessions . And whereas many of these Protestants were gone into Silesia , and Lusatia , the Emperour set forth a Proclamation , wherein he protested , that it was not his intention to remove them out of Bohemia and Moravia , and to suffer them in the incorporated Provinces , and therefore he commanded them to depart from thence also , or else they should be brought to punishment : requiring them also to send back their children which they had carried with them , upon penalty of losing all the goods which any of them could demand in his countrey . Presently after he published another Edict wherein he required all the Protestant wives of the Catholicks , either to reform , or to go into banishment : But when many of the chief Officers of the Kingdom had Protestant wives , and they would not indure that they should be thus divorced from them , he set forth another Edict , whereby they were tolerated till the death of their husbands , and then they should be excluded from their inheritances , and sent into banishment : And required that in the mean time they should absent themselves from all festivall and nuptiall solemnities , or else should take the lowest places after the Catholicks . And whereas some of the Protestants did privately teturn , or stay to make the best of that little that did remain unto them : Proclamation was sent out that all such should be apprehended and imprisoned : and to warn all such as had harboured any of them , upon their allegiance , to appear before the chief Officers in the Castle of Prague : requiring that if any knew where any of them lay hid , they should secretly and suddenly attach them , and bring them to prison . Then did the Emperour repeal , and disannull diverse of the ancient Statutes of the Kingdom , that made most for the peoples Liberties , as concerning their free Election of a King , &c. that he might the better every where oppresse them . Then in all the free Cities men of base and mean quality were appointed to determine a●l businesse , and to be the chief Officers , and to these were added some of the chief of the souldiery , the better to procure subjection . These Cities also they impoverished by taxes and contributions , which continued divers years , and were extorted by the Souldiers power . Then Masse-Priests were put into the places of godly Ministers , and people were compelled to frequent the Masse : Marriages were forbidden , except amongst the Catholicks : Such as turned Apostates were promoted to all places of Magistracy in the Cities , though men of no judgement , nor experience . Then were these Articles given to the Captains of Distresses . 1. That whosoever is not of the Kings Religion , all traffick and commerce shall be debarred him . 2. Whosoever shall suffer private Preaching , Baptism , or Matrimony in his house , shall pay a great Fine , or suffer six moneths imprisonment : but if he harbour a Preacher , he shall lose goods and Life . 3. If any shall work upon Catholick holidaies , he shall be imprisoned , and pay ten Florences . 4. It shall not be lawfull for any Non - Catholick to make a Will : if he do , it shall be null . 5. No youth shall be bound Apprentice , or learn any Art or Trade , unlesse he learn the Catholick Religion . 6. The poor people in Hospitals , except they be converted by such a day , shall be turned out , &c. After the taking of the City of Prague , Papists were examined upon oath to declare what they knew or heard that the Protestants had spoken or done against Caesar. Then was an Act published to the rest of the Citizens , that though they had forfeited their whole estates , yet they should not be wholly sequestred , but every one should contribute part of his Estate to support the Army : all men also were required upon oath to discover what their Estates were : according to which they were injoyned to pay a ransome to obtain a pardon : yea all trading inhibited to such as were not Catholicks . In the City of Kutterberg were abundance of silver mines , and the Inhabitants generally were zealous professors : hereupon so soon as they began to be molested for Religion , the Kings Revenue began to diminish , most of the workmen giving over the work : The King seeing this , he farms his Revenues to the Citizens for ten years , promising that in the interim they should not be troubled with souldiers , nor for their Religion : and hereto he set his hand and seal : But Satan envying their place and liberties , stirs up the Jesuits , to move the King to break his Covenant within four mouths after : and the souldiers were sent thither again , and they began again to be questioned about their religion : The Citizens astonished at this manifest breach of Covenant , humbly petition that no violence might be offered to them , which would overthrow the mettall-works : But instead of answer , the Major and chief Aldermen had twenty Musquetiers apiece put into their houses upon free quarter , till they had shriven themselves to a Priest : the Souldiers domineered exceedingly , wasting these mens estates by their profuseness , and abusing them divers other waies at their pleasure : yet the patience of the one , overcame the tyranicall behaviour of the other : These godly men so long as they had it , provided for the souldiers , but when all was gone , some of them withdrew themselves from danger by flight ; others resigned their houses and goods to these domineering villains : delivering the keys to them , and so departing . When yet this prevailed not , the task of reforming that City was committed to Don Martin , who accompanied with a Troop of Curiassiers , and himself brandishing a naked sword , entred into the City , the Citizens trembling at his coming , hearing of the cruelty which he had exercised in other places , whereupon that very night multitudes of them betook themselves to flight , thinking to hide themselves in neighbouring villages , this caused Don Martin to get an Edict that none should harbour exiles upon a great penalty . The year after a Senate at Kutterberg was elected out of the Apostates : the Major being a base and illiterate person , so that all the Citizens being still oppressed with the souldiers , either fled with their wives and children , leaving all behinde them , or else were fain to submit their necks to the Antichristian yoke . The next City whither these reformers went , was Bolislavia , where the Orthodox Religion had continued for two hundred years , and it was the Principall seat of the brethren . The Ministers being ejected , they placed in their rooms two crafty Friers , that by all means sought to pervert the people , but when this prevailed not , they brought in three companies of souldiers to quarter upon them . Then were some of the Citizens banished , others cast into prison , and three of the principal was sequestered to strike a terror into the rest ; the cause pretended was , because they said , as was alledged , That none had power to command their consciences , &c. But when yet the Citizens remained constant , they were all warned to appear in the Court , and being come , they were shut up in severall rooms , and called out and examined one by one . The first was the Town-clerk , a weak and timorous man , and therefore they had set a Ruffian in a corner , with a sword in his hand , whom the fearfull man seeing , was so terrified , that he promised to turn Catholick ; they so rejoyced at this beginning , that they dismissed all the rest , bad them consider of it , and do as the Town-clerk had set them an example . Amongst these there were two Burgomasters , learned men , who exhorted their fellow Citizens not to be affrighted with these imaginary terrors . Afterwards one of them being called for , was partly with threats , & partly with flatteries so wearied out , that at last he tooke time to consider of it : The other being called for , & an old man proposing the others example to him , he spit in his face , saying , Traytor is this your constancy ? And so both he , and the rest of the Citizens remained as unmoveable as a Rock . The first Burgomaster considering what he had done , and being ashamed of it , came and gave them such a positive answer , as that with the rest he was sent to prison . One Bartholomew Lang told them to their faces , that he had rather die by the sword , then deny his faith ; whereupon with divers others he was thrust into a stinking dungeon , where they kept them prisoners for seventeen weeks , their houses in the meane time being possessed by the barbarous souldiers . One of these godly persons died in prison : And about that time Bethlem Gabor warring with the Emperour , and Count Mansfield entring Silesia , with the King of Denmarks Army , these Tyrants were struck with such a terrour , that presently Proclamations came forth , that it was not his Majesties pleasure that any man should be forced to the faith , by violent meanes ; by which Proclamation the inhabitans of Bolislavia had some respit . But the year after , when Gabor was retired , and the King of Denmark beaten out of Silesia , their tyranny againe revived and a new Proclamation came forth to inhibit the Protestants all Trade and Commerce ▪ and to command them to abjure their Heresies under pain of the severest and inevitable punishment . Hereupon some were banished , others voluntarily went into exile , others were denied traffique , the Friers taking away such commodities as they set to sale , so that the Citizens which stayed , were forced to take the mark of the Beast , that they might buy and sell. In the City of Litomericia , Anno 1517. there was an unanimous agreement amongst the Citizens , that none should be made free amongst them , but such as professed the reformed Religion : and that whosoever should move for the nulling of this act should be disfranchised ; This continued inviolate for a hundred years till two Jesuites sued to be made free men of the City , which being denied , they entred their complaint in the Chancery , whether some of the principall Aldermen were summoned , and kept for nine weeks space , till by threats they had obtained from them to make these two men free . Five moneths after one of them is made an Alderman , that so they might have their spies in every place ; there were also cunning seducers sent thither to withdraw the people from their Religion . But when this prevailed not , Anno 1625. they took the names of every Citizen , commanding them constantly to come to the Masse , and every one to s●ew his name to the Sexton , that they might know that all were there present , or else for every omission they should forfeit five pound . Then bringing in more souldiers , they commanded all the inhabitants to be present at their idolatrous Procession , and because the Recorder came not , they sent a whole company of souldiers to plunder his house , who also abused and threatned his wife . The year after they brought more in souldiers , quartering them in the principall mens houses , in some ten , in some twenty , and in others thirty , who abused them fearefully , but , through Gods assistance , they bore it with such admirable patience that the enemies were weary with plaguing them , and began to be more moderate ; yet they published an order , that whosoever would not turn Catholick , should , with their wives and children , depart the City & Kingdom by a certain day , wherevpon many of them removed into Misnia . At the City of Radecium they drave away the Ministers , and placed there a merry Archdeacon , who protested that all violent means were displeasing to him , and therefore he entertained the Citizens with jests and merry speeches , and would draw them to Taverns and Gameing houses : But when after four years triall , he found that he had not converted any one of them by these means , he brought in souldiers for his help : Then did he assemble the people , requiring them to go in Procession with him , but when none would follow , the souldiers rushed in amongst them with their drawn swords ; whereupon the people ran , some one way , some another , others were forced to follow the Procession whether they would or no , and some for refusing were slain . Then was a whole Regiment of souldiers sent thither , with expresse charge not to depart , till the City was reformed . The Archdeacon taking some of these , went to a Physitian that had been lame for some years , and asketh him whether he would become a Catholick ? which he stoutly refused , saying , that he had rather his half rotten carkasse should be drawn through the fields , and torn in pieces , then to do any thing against his conscience . Then were all the inhabitants called together : the City gates shut , and the people grievously threatned if they would not turn , and such as refused , were thrust into prisons , and souldiers were sent to their houses , who raged and domineered over their wives and children ; wherupon they ran to their husbands with tears and intreaties , and prevailed with many of them to desire time to be given them to learn the Romish religion , only twenty eight of them , together with their wives and children forsook their earthly Estate , and went into banishment to preserve their consciences clear . Don Martin went also to Bidsove , ten-miles from Prague , attended with his souldiers , and assembling the Citizens , he made an Oration to them to turn Catholicks , they answered , that they could not unlearn that in an hour , which they had been learning all their life , this so enraged Martin , that he assaulted the man that answered for all the rest , with a club , beating him extreamly , and then he commanded the chief Officer to carry him out of the City , not suffering him so much as to visit his house before his departure : This so terrified the rest , that they promised to be taught within a certaine time ; and whereas some of them thought to save themselves by flight , sending their wives and some of their goods privately before , with whom went also some godly widows ; Martin having intelligence of it , sent some souldiers after them , that stript them of their goods , and brought them back and cast them into fetters , refusing to release them , till both they and their husbands turned Catholicks . At Zaticum , another City , famous for religion , the Minister being banished , Friers were put into his place , who being assisted with souldiers used to cane those that would not bow to the Host , and because the Major and some of the Aldermen were absent at a solemn Procession , they sined them . Then came thither Don Martin , and proclaimed , that whosoever had any Bibles , or other Evangelicall bookes ; if they brought them not in 〈◊〉 , they should be fined at a hundred florences , or suffer five weeks imprisonment . As also whosoever refused to come to Masse , should pay five Florences , and three pounds of wax : All the books that were so brought , he burnt them without the wals ; and for such as still stood out , he quartered Troopers upon them , which extorted mony from them day by day : Hereupon many forsook their houses , and betook themselves to the hardship of a banished life . Then did he proclaim that without his leave none should go out of the gates upon pain of death : The next day he arrested the Major , and would not release him , but upon the promise of Apostacy . Two of the Aldermen he bound with iron chains for refusing to adore the Host , and for fourteen daies together tormented them grievously , till he had forced their consent to the like Apostacy . Then assembling the whole Senate , he commands them presently to submit to Caesars will , to go to auricular confession , and to communicate in one kinde , promising that such as obeyed should be eased of souldiers , that the others should have their burthens doubled , requiring every one in order to answer for himselfe , whether he would promise to perform this within three weeks : One of them modestly pleading to be excused , in regard of his conscience : the furious beast fell upon him , beat him about the head , and abused him with cursed words , saying , Thou art an unworthy knave to be in this place , I will have thee bound hand and foot , and cast into a deep dungeon , and when thou hast vomited out thy wicked soul , I will deliver thee to the hangman to be buried , &c. Then he cals to his souldiers for chains and fetters , with which they bound his hands and feet , and put an iron coller about his neck , with a thick chaine , and so brought him to the Dungeon , where he was tormented for three weeks , neither wife nor children being suffered to come to him , and fed with bread and water ; the Jesuites also were daily molesting him : Then was he sentenced to death , which he chose before Apostacy . Then said one of the Jesuites , he is possessed with the devil , & therefore he commanded him to be bound more straitely , whereby at last he was forced to go to auricular confession , but by that means getting out of the Prison , he fled into Misnia to escape their tyranny . All the best Citizens did desire banishment , but the City gates were kept strictly , least any should get out , or carry out their housholdstuff ; whereupon many escaped by the mines of the wall , and among these , a Lords wife , leaving all her rich housholdstuff behinde her , crept out at the common sewer , to follow her husband into banishment . Many of the exiles in Misnia , having spent all that little which they carried with them , were forced to seek alms in Bohemia , where being betrayed , they were cast into prison , and so tormented , till some of them were almost distracted , and then they were sent away to other places ; some of these were persons of good quality . At Tusta a chief Officer of the Kingdome sollicited the Citizens to turn Catholicks , which they refusing to do , he complained of it to the Jesuites at Prague , whereupon Don Martin is sent thither , who entring the City , sends his souldiers into the Senators houses , licensing them to abuse them at their pleasure , so that in a short time many were forced to Apostasie . Then did that other Officer set a great fine upon the City , because they turned Catholicks for another mans sake , and would not do it for his : And thus the poor Protestants were abused on every hand to satisfie the lusts of these Tyrants . Then did another Noble man , with a band of souldiers , go to the City of Rokizan , and tyrannically abuse them for their Religion , forbearing no kinde of insolency that they could think of : Amongst other projects this was one ; He caused all the Citizens to write their names in three books : In the first such as were already Catholicks ( which were but six late Apostates ) In the second the names of such as would become Apostates within a fortnight , which were very few : In the third such as absolutely refused , and so were opposite to God and Caesar , and in this were almost all the names , which so enraged him , that he resolved to use all manner of cruelties , saying , that they deserved the crosse , the wheel , yea and hell it self . Then did he command all the Citizens to come to the Church the next day , to receive the Sacrament in one kinde ; but when , coming himself to Church , he found few or none there , he runs through the streets , and into the houses , driving all that he met with to the Church with his stick . When he came thither again , he espied one John Foelix , a chief Citizen , but a Calvinist , he therefore fell upon him with a knotty club , beating him about the head , shoulders and hands , till he was all gore bloud , and then he said to him , Get thee hence thou beast , with thy cursed Calvin-bloud . Then did he rage against the other Citizens cursing them , beating some , and spitted in the faces of others : and from one of the grave Citizens he pulled off his beard , and strewed it on the floor . After this he again sent word to Foelix , that except he changed his minde by the morrow , he would act a new tragedy with him , but that night he escaped , leaving behinde him his dear wife and children , and an aged mother of eighty years old . Then did the Earl imprison his wife , and sequestred his estate , and enforced the rest of the Citizens to subscribe that they did freely , and with all readinesse of minde , imbrace the Catholick religion . One Martinitz was appointed to reforme the City of Slana , who substituted one Hansbursky , an Apostate , to see this work done . This man that he might ingratiate himself with the Jesuites , appointed a solemn Procession , and either by fraud or force , brought to it most of the Citizens : Amongst others , he required one John Blyssa to accompany him , but he refused , saying , As oft as I have received the Lords Supper , so oft have I obliged my self to God , and against these abominations : Then said the other , Thou shalt not resist the Emperours pleasure : But said he , In those things which belong to Caesar , I will not , but here Gods business is in hand : Then said the other , Thou shalt be forced to it : God , replied he , seeks willing , not forced worshippers ; whereupon he was presently committed to prison , for nine weeks and so was another godly Citizen , and fined , and then together with his wife , driven out of the City . Afterwards also was Blyssa and his wife banished , for procuring his childe to be Baptized by a Protestant Minister privately , and his estate was sequestred , having nothing left him to support him in his banishment . Then by divers kindes of torments he compelled some to a forced obedience ; as he did fifty men whom he shut up in a narrow room , where they could neither stand , sit , nor lie , nor have leave to go forth to ease nature : So that after three daies enduring of this pain and stink , they were forced to promise to learn the Roman religion . The like dealing he used to divers women in his own chamber : but so soon as they could , most of them went into voluntary banishment . The City of Prachatice they entred by force , and slew the Major , who was bringing to them the keys , together with a thousand six hundred men , women and children , sparing none but such as fled , or hid themselves in secret places : The karcasses they left unburied for divers daies , all dirty , and shamefully naked . Afterwards when the City began again to be inhabited , the Commissioners of Reformation came thither , promising them that if they would turn Catholicks , they should have their Liberties restored to them , but if they refused , they should be restrained from all trading , and when this prevailed not , they thrust men and women , young and old into prisons , where they miserably afflicted them for four whole moneths . The like cruely they used to all other Cities , where they shewed and used all manner of impostures , deceits , tyrannies and impudent practices , till they had rooted out the reformed Religion , and set up their idolatrous and superstitious worship in the stead of it . The godly Ministers being generally removed , the next design of the enemies was to take all Bibles , and other profitable books out of the peoples hands , that so the heat of Religion might in time grow cold : The Friers also which were placed in the Churches : did not presently thunder , but dealt fairly , beseeching and confirming the truth of their Religion with oaths , and dreadfull cursing of themselves , promising also the Emperours favour , and easing of their burthens ; yea they sought by works of charity to oblige the poorer sort to them . One Frier promised a bushell of Wheat to every one that would come to Confession ; but when his Garners began to waste , he gave but half the measure , whereupon one flang away in anger , saying , What , is my soul viler then the rest ? But when they perceived that they gained but few by their Fox-like subtilty , they returned to their Wolvish cruelty , compelling men to come to Masse , and taking the names of all such as absented themselves ; and if any went to private religious meetings , they were fined , imprisoned and whipt . Some godly persons being met together with a Minister , in a private Chappel , two Colonels , with some troops came upon them , encompassed the Church , rusht in with their drawn swords , took the Minister from the Communion-table , stript off his cloaths , and sent him away to prison , then they cast the bread upon the earth , poured out the wine , and trampled upon it : Then they fell upon the people , stripping men and women naked , it being f●●st and snow , so that many of them died ; some were wounded , others so affrighted that they fell into diseases : Modestly forbids to tell how they used the women , even in the Church . Then came out an Edict that whosever refused to turn Papist , whether men or women , young or old ; bond or free , their names should be returned to the Council of State , who would give instructions what should be done with their persons and estates . Marriage , Buriall and Baptism were forbidden to the Protestants , and if any did it privately , they were imprisoned , and not dismissed without Apostasie , or a great fine . Then was all trading inhibited , or means of getting their living , and at last buying of food , so that the poor people being oppressed with hunger and want , were either forced to fly , or to Apostatize . The countrymen they fetched out of their houses , yea out of their beds , by troopes of souldiers , driving them like beasts before them in the sharpest cold , and filled the common prisons , towers , cellers , stables , yea and hogsties with them , where they were killed with hunger , cold and thirst . A godly Chirurgion , with others , was cast into a place full of snakes . Another company was thrust into a stable , and all the windows stopt up , that the were almost stifled for want of breath . In some places they shut them up in privies , that they might be poisoned with the stink . In some places they mad holes , and knockt them full of iron spikes , wherein those that were shut , could neither sit nor stand , but bending and crooked : It was not possible that any man could endure this posture above two or three hours , their sinews in the mean time trembling and their members quivering , and their ▪ hearts ready to faint with anguish ; so that some were forced to promise to turn Catholiks , others that refused were brought back to torture . Then the devised a prison upon the water , very narow , and not above a cubit and an half in length , wherein the prisoner could by no meanes lay himself at length , and if he turned himself unawares , he must fall into the water . Another design was , first to assault men of greatest authority , to make them an example to the rest . In the town of Minion the Commissioner demanded of the people a positive answer , whether they would turn Catholicks : And one of them in the name of the rest saying , that conscience neither would nor could be forced , he was presently laid upon the ground and beaten , and still denying to turn Catholick , when he could hardly speak , he was torn in pieces ; The rest affrighted at this terrible spectacle promised obedience if time were given them . In another place the Senator refusing to turn Apostates , the cheifest of them was made to ride the wooden horse , in the market-place , for six hours space , though he was very ancient , so that he was lame and half dead , when he was taken off . When any desired to die , ra●her then to forsake their Religion , it was answered : that the Emperour did not thirst after their bloud , but rather after the welfare of their souls : To others they said , Oh , you affect the glory of Martyrdom , but you are base knaves , and are unworthy to have any thing to glory in . There were many who would have died in the maintenance of their Christian faith , but there were none that would inflict death upon them ; for these cruel Tyrants brought up in the devils school , would not kill the body but the soul , and therefore they sought by lingring and continual punishments to bring them first to stagger , and then to deny the truth . When any man desired to be convinced by Scripture , they answered with scoffs and jears , accusing the Scripture of imperfection , of obscurity , of ambiguity , saying that it was the Fountain of Heresie , the Sanctuary of Hereticks , and that Laymen had nothing to do with it : They called the Bible Wiblia , which in the Bohemian language , signifies vomit . They took away all Orthodox books from the people , that thereby they might be the more easily led into error . In some places they shut up the people in the Church and forced them to receive in one kinde ; and if they would not fall down to the Host , they used to beat their legs with clubs , till they fell down : Some they imprisoned and racked severall times to force them to auricular confession . Of others they set open their mouths with gags , and thrust the Host down their throates . In other places they forced the people , not only to abjure the Cup , but to throw it down , and to spit upon it , and tread it under ●oot . If any to avoid this Tyranny fled into the woods and secret places hunger drave them out again , whereby they became a prey to their , adversaries ; if they went to neighbouring places , some or other would betray them . Edicts also were published , forbidding all to entertain such as fled upon pain of forfeiting a hundred pieces of silver for every nights entertainment . Yet these miserable people could not go out of the Kingdom , not being acquainted with any other language : besides , they were told that ere long the like tragedy should be acted every where Four men of Kossenberg continuing constant after long imprisonment , they were first exposed to cold for five weeks together in the depth of winter : Then for nine daies they were pined with hunger , they having only a small portion of bread that kept life and soul together , and drinking their own urine , and when they were threatned harder usage , if they turned not , they answered , We willingly imbrace all afflictions of famin , hanging , burning , or any thing , rather then we would sin against God. Thereupon , only twice a week there was given them a mouthfull of bread , and a draught of water . Then were they parted asunder , one thrust into the sink of the prison , another into a furnace ; and none permited to visit them ; and when nothing would prevail , they set a fine upon them , and banished them . Others were kept in prisons and bonds till they died . One was kept in a filthy prison till his feet rotted off , and yet he passed away the time with singing of Psalms , as if he injoyed all manner of deligths . Another man being tired out with imprisonement , promised to turn Catholick , and was released , but presently ( as himself wrote afterwards ) God chastened him for this his fault , holding his conscience captive for an whole year together , so that he could have no hope in Gods mercy : Yet he recalled to minde former sinners , who upon their repentance obtained mercy of God : Thereupon he cried unto God a whole year together , night and day watering his bed with his tears , because he thought himself damned ; but at last God ( saith he ) sent his Angel to me , and I saw this glory brighter then the sun , and I had gods Spirit bestowed upon me , &c. After which he was apprehended , beheaded and quartered . The pictures of John Husse and Jerom of Prague they defaced ; all the Bibles that they could meet with , they burned ; the graves of the Ministers they opened , took out their bones and burnt them . The Statutes of King Frederick they beat in pieces , and trampled them under their feet . One man they fined at five hundred Dollars , for giving his son the name of Frederick , Before these calamities befell the Bohemians , God gave them warning by sundry Prodigies . In severall places divers Suns were seen together . At Prague the Sun seemed to dart out bals of fire : Also a flying Dragon , flaming horribly , was seen throughout all Bohemia and Silesia . Also a spring flowed with bloud for an whole moneth together . In another place a Fish-pond was wholly turned into bloud for the space of three daies . A great flock of Crows and Daws , fought together for a whole daies space , whereby multitudes of them were slain . At Prague it rained brimstone , and the Image of the crucifix being set up , was struck down with a thunderbolt . The gates of some Cities opened of their own accord . Many Bibles being thrown into a great fire , were untouched , only the margin a little scorched . Many Apostates tormented by the sting of conscience , cried out , They were damned . Some to avoid these terrors hanged themselves ; others drowned themselves . Some died in fearfull despaire , others died suddenly ▪ One as he was about to abjure , was stricken dumb , and being carried home was possessed with a great trembling all over , and gnawing his own tongue , he died miserably . Dr Knapper a great persecutor was slain by the appointment of his wife an adultresse , for which she was afterwards hanged . Another vomited out his ungodly soul with bloud . Another ran mad , and cast him self down from the top of his house , and so roaring fearfully he breathed his last . Another shot himself to death with his own Pistoll . Another ran mad , fell into such a disease , that none could come near him for stink , and at last was choaked with vomiting up abundance of bloud . Another being taken with a sudden disease , waxed as black as a cole , uttered his speech like the barking of a dog , and within three daies died with terrible pains . Another , by the breaking of a great gun , was torn all to pieces . Another had a terrible disease in his throat , his tongue rotted , many holes were eaten in his throat , whereout his food and medicines came , so that he died myserably . Collected out of a Book called Historia Persecutionum Ecclesiae Bohem. written by some Bohemian exiles . HAving thus given you a brief Narrative of the Persecutions of the Church in Bohemia , from the first planting of the Gospel amongst them , to our present times : Before I proceed any further , let us a little look back to see how God fought for them , against their Popish adversaries , and thereby after a wonderfull manner plagued their persecutors . Much may be read hereof in my second Part , in the Life of Zisca ; but after his death , there was a great fear , and sorrow seized on his Army , and the souldiers being divided amongst themselves , one part of them chose for their Captain Procopius Magnus , who still retained the name of Thaborites . The other part , thinking none worthy to succeed Zisca , named themselves the Orphanes , by reason of the losse of their Captain ; yet whensoever their Popish adversaries came against them , they both joyned together to defend themselves , and the liberty of the Gospel in Bohemia . About this time Pope Martin perceiving the Gospel and the Professors of it to increase daily in Bohemia , he sent the Cardinall of Winchester an English man , into Germany , to stirre up the Emperour and German Princes to make war against the Bohemians . Hereupon three Armies were levied , one under the Duke of Saxony ; the second under the Marquesse of Brandenburg , the third under Otho Archbishop of Trevers : These three Armies entred Bohemia three waies , and at last joyning all into one , besieged the City of Misna , which but the night before was won from the Papists by one Prichicho , a learned and zealous Protestant , and therefore the Popish Armies resolved to take that place before they marched any further : But so soon as news came that the Protestants had raised an Army , and were hasting to the relief of Misna , they speedily fled before they ever saw an enemy , leaving all their Engines of warre , and a great booty behinde them . The Cardinall meeting them in their flight , used all the arguments that possibly he could to the Nobles and Captains , to turn them back again , magnifying their number and prowesse , and vilifying their enemies , but when nothing would prevail , himselfe was fain to accompany them in the flight . Presently the Bohemians pursuing , fell upon their rereward , which made their flight much more fearfull and disordered then it was before , neither did they leave flying till the Bohemians left pursuing of them . The Emperour hearing of this shamefull flight , went to Noremberg and by the assistance of the Cardinall , a new Army was raised under the Command of Frederick Marquesse of Brandenburg , which entred Bohemia one way , and another great Army under Albert Arch-Duke of Austria , which entred another way . In these two Armies were all the chiefest Nobles and Bishops in Germany , being above fourty thousand horsemen , besides foot . The Bohemians as soon as they heard of their enemies approach , gathered their Host with all speed to encounter them : But God marvellously fought for them , for before the Bohemians came near them , the Popish Army was struck with such a marvellous sudden fear , that they began most shamefully to run away ; the Cardinall wondering at it , went up and down to the Captains , exhorting and encouraging of them , telling them that they were to fight for their Lives , Honour , Religion , and the salvation of souls , &c. but notwithstanding all that he could say and do , the Ensignes were suddenly snatched up , and every man ran headlong away , so that the Cardinall was forced to do the like : The Protestants encouraged hereby , speedily pursued them , and obtained a very great booty . This so astonished both the Pope and Emperour , that afterwards they sought rather by subtilty to entrap them , then by force to compell them to forsake their religion , as we have seen in the foregoing story . CHAP. XXVI . The Persecution of the Church in Spaine , which began Anno Christi , 1540. ANno 1540. there was one Francis Romane , sent by the Spanish Merchants of Antwerp , to Breme to take up some money that was due to them ; where , being at a Sermon ( through the marvelous working of Gods Spirit ) he was so effectually wrought upon , that after the Sermon he went to the Preacher , and repeated the contents of his whole Sermon to him , and then betaking himself to the searching of the Scriptures , and conferring with learned men , in a short space he had attained to a great measure of knowledge in the Word of life ; which the Minister observing , and withal finding him of a fervent spirit , he directed and exhorted him to circumspection in his carriage , more and more instructing him in the knowledge of the Gospel , which he so greedily received as one that could never be satisfied . This made him give over seeking after temporal treasure , and instead thereof he bought good books , by reading of which , and conference with the Minister , he much improved his knowledge in all the chief Articles of Religion . Then did he write letters to his countrey-men at Antwerp , wherein he first gave thanks to God for revealing his truth to him ; then did he bewaile the grosse ignorance of his countrey-men , beseeching God to open their eyes to understand the word of salvation , and so promised shortly to returne to them to conferre with them about the grace of God , which he had received ; and lastly he declared his purpose of going into Spaine to acquaint his parents and friends with that wholesome Doctrine which God had communicated to him . Then wrote he other letters also to the Emperour Charles the fifth , opening to him the miserable state of Christs Church , desiring him to tender the good thereof ; especially to reforme the grosse corruptions of the Church of Spaine ; he wrote also a Catechisme , and some other Treatises in the Spanish tongue . The Merchants at Antwerp having received his Letters , sent for him , pretending much good will , but secretly practising his destruction : For against his coming , they suborned some Friers , who so soon as he was alighted from his horse , seized upon him , rifled his books , and carrying him into a Merchants house , examined him ; But he mightily confuting them , they bound him hand and foot , calling him Lutheran ; they also burnt his books before his face , threatning to burn him likewise . Then was he sent Prisoner to a Tower six miles from Antwerp , and cast into a deep dungeon , where he endured much misery for eight moneths , at the end whereof , the Merchants , supposing that he would be better advised for the time to come , released him . Then did he go to Lovain , where he had much conference with Driander , who advised him to continue in his calling of a Merchant , wherein he might have many opportunities of doing good ; and for Religion , that he should do nothing for favour of men , whereby the glory of God should be diminished . He advised him also to take heed of inconsiderate zeal , lest he should do as some , who going beyond the bounds of their vocation , thinking to do good , and to edifie , they destroy and do harme . For said he , it is God that takes care of his Church , and will raise up faithful Ministers for the same : neither doth he approve such as rashly intrude themselves into that function without any calling thereto . This advice Francis willingly hearkned unto , promising to follow the same . Not long after going to Ratisbone , where the Emperial Diet was held , having opportunity , he boldly stept to the Emperour , beseeching him to deliver his countrey and subjects of Spaine from false Religion , and to restore them to the sincerity of Christs doctrine , protesting that the Protestants of Germany were in the truth ; and that the Religion of Spaine was greatly dissonant to the Word of God , &c. The Emperour all this while heard him gently , promising him to consider of the matter , and so to do therein as he trusted should be for the best . Francis being encouraged with this answer , went again to the Emperour a second and third time , and still received a quiet answer as before ; yet not satisfied herewith , he went a fourth time , but was repulsed by some Spaniards about the Emperour , who were so incensed against him , that immediately they would have thrown him headlong into the river Danubius , if the Emperour had not restrained them , willing that he should be judged by the Lawes of the Empire : Then was he cast into prison , till the Emperours voyage into Africk , at which time he , with some other Captives , was carried into Spaine , and there delivered unto the Inquisitors , who cast him into a dark prison under ground ; He was oft examined , loaden with many reproaches and contumelies , yet ever remained firme and unmovable , so that at last they condemned him to be burnt for an heretick . As he was led to the place of execution , they put upon him a Miter of paper , painted all over with ugly Devils ; as he passed by a woodden crosse , they required him to worship it , to which he answered , that the manner of Christians was not to worship wood : Being laid upon the pile of wood , when he first felt the fire , he lifted up his head towards heaven ; whereupon the Inquisitors thinking that he would recant , caused him to be taken down , but when they found his constancy , they threw him on again , where he slept in the Lord. Then did the Inquisitors proclaime that he was damned , and that none should pray for him , and that they were hereticks whosoever doubted of his damnation . There was also dwelling at Saint Luca● in Spaine one Rochus , a skilful graver of images : but the Lord pleasing to enlighten him with the saving knowledge of his truth , he gave over making of idolatrous images , and imployed himself in making of seals : only he kept standing on his stall an image of the Virgin Mary , artificially graven for a signe of his occupation . An Inquisitor passing by , and liking the image , asked the price of it : Rochus set him a price , but was not willing to sell it : the Inquisitor bade him half so much : the other answered that he could not afford it so , and that he had rather break it than sell it ; yea , said the Inquisitor , let me see that if thou darest ? with that Rochus with a Chisel cut off the nose of the image ; whereupon the Inquisitor presently commanded him to prison , and within three dayes he was condemned to be burnt . At the place of execution he poured out his fervent prayers to Almighty God , and so made a blessed end , Anno 1545. Divers other godly persons being by the Inquisitors cast into loathsome dungeons , ended their lives there . Anno 1550. At Validolid , the Inquisitors brought forth thirty prisoners together , of high and low estate , as also the Coffin of a certain noble woman with her picture lying upon it , she being dead long before , to eceive judgement and sentence : for the solemnities whereof they had erected three great stages ; the first for the Kings sister , the Lady Jane , and his eldest sonne Prince Philip , with other States : The second for the Fathers Inquisitors : And the third for the Prisoners . Multitudes of people being assembled together , these dear servants of Jesus Christ , clothed with Sambito's , a yellow cloth hanging down before and behind , powdred with red crosses , and having burning tapers in their hands , and Miters upon their heads painted with Devils , were placed in their rankes : Then was a Sermon preached , after which an Oath was administred to the Princes and Nobles by the Inquisitors , that they should favour the holy Inquisition , and consent to the same , and that they should employ their uttermost endeavour to see all them executed which should swerve from the Church of Rome , and adhere to the Lutherans , without respect of persons , of what degree , quality , or condition soever ; and that they should compel their subjects to submit to the Church of Rome , and to obey all its lawes , &c. Then was Doctor Cacalla called forth , a man of excellent learning , who had often preached before the Emperour whilst he was a Friar ; but being now accounted to be the Standard-bearer to the Lutherans , he was called forth to hear his sentence , which was , that he should be degraded , and presently burnt , and his goods confiscated . The like sentence of condemnation was pronounced upon his brother Francis , a Preacher also , who having spoken boldly against the Inquisition , they so stopt his mouth that he could not speak a word . Then Blanch their sister received the like sentence , and so did most of the other , only some few of them were condemned to some years imprisonment , and to wear their Sambito's all their life time , &c. Then was the Coffin of the dead Lady with her picture it upon condemned likewise to be burnt . This good woman , whilst she lived , was a worthy maintainer of the Gospel , of great integrity of life , and one that had divers assemblies in her house for the true preaching of the Word of God ; wherefore her house was also sentenced to be razed down , and a Pillar to be set up in the place thereof , with an inscription shewing the cause . Then were all these that were sentenced to death , together with the Coffin , delivered to the secular Magistrate , and so every one of them being set upon an Asse with their faces towards his taile , they were guarded by many souldiers to the place of execution : at which place there was for each of them a stake set up , to which every of them were bound , and so they were first strangled , and then burnt to ashes ; only one of them , who had been most vehement against them , was burnt alive , and his mouth stopped that he should not speak to the people . All men marvelled at their constancy and quiet end . At the same time also there were in prison at Validolid thirty seven others , which were reserved for another Tragedy and Spectacle of the bloody Inquisition . But seeing much mention is made of the Spanish Inquisition , and of the cruelty exercised thereby against the poor servants of Jesus Christ , I shall here set down the first Original , and Progresse thereof , as hereafter followeth . CHAP. XXVII . The Original , Progresse , and Practice of the Spanish Inquisition . WHen King Ferdinand and Isabel had expelled the Turks out of the City and Territories of Granata , and other places of Spaine , who had lived there seven hundred , seventy , and eight years , they set upon the Reformation of Religion ; and granted the conquered Moors liberty to stay , & to enjoy all their goods , provided that they would turn Christians ; and whereas also there were very many Jews , who had continued there since Titus conquered Jerusalem , they gave them leave to stay upon the same condition ; but all such as refused , were commanded presently to depart out of Spaine . Yet afterwards , finding that those Persons were only Christians in name , and had submitted only to save their estates , instead of providing godly Ministers with meeknesse to instruct them , and to draw them from their errours ; ( by the advice of the Dominican Friers ) they erected the Inquisition ; wherein the poor wretches in stead of instructions , were robbed of all their estates , and either put to most cruel deaths , or else suffered most intolerable torments by whipping , &c. and leading the rest of their lives in ignominy and poverty ; Neither was this only inflicted upon such as blasphemed Christ , but for the observation of the least Jewish , or Moorish ceremony , or the smallest errour in the Christian Religion . But this Inquisition at first erected against Jews and Moors , was afterwards turned against the faithful servants of Jesus Christ , and for the suppressing of the Gospel , and the Profession of it ; and thus briefly you have the Original of it ; let us now see what their practice and exercise is . As soone as information is given in against any one , though but for a very small matter , they do not presently cite the person to appear before them , but they suborn one of their Officers , called a Familiar , to insinuate himself into his company , who taking occasion to meet the pa●ty accused , uses thus to greet him ; Sir , I was yesterday by accident at my Lords Inquisitors , who said that they had occasion to speak with you about certain of their affairs , and therefore they commanded me to summon you to appear before them to morrow at such an hour : The party not daring to refuse , goes to the place , sends in word that he is come to attend them , and so when he is called in , they ask him what suit he hath to them ? and when he answers , that he comes upon summons , they enquire his name . For , say they , we know not whether you be the same man or not : but since you are come , if you have any thing to inform this Court of , either concerning your self or any other , you may let us hear it , for the discharge of your own conscience ; The Parties safest way is constantly to deny that he hath any thing to declare to them . But if through simplicity he doth accuse himself , or any other they rejoyce , as having attained their desires , and so presently commit him to prison . If nothing be confessed , they dismisse him , pretending that for the present they know not whether he be the Party or no : after his departure they let him alone for some space , and then send for him again , exhorting him that if he know , or hath heard any thing that concerns their holy Court , to disclose it to them ; For ( say they ) we know that you have had dealing with some persons suspected in Religion , and therefore remember your self well ; if you confesse you shall fare the better , and you shall but do therein as a good Christian ought to do . If still he refuse , they threaten , and so dismisse him . Yet they have alwayes one or other to keep him company , to creep into his bosome , and grope his conscience : who under the colour of friendship shall visit him daily , and have an eye to all his dealings , observe what company he keepeth , with whom he conferres , &c. So that without Gods special assistance , it is not possible to escape their snares ; The Inquisitors also if they meet him , speak courteously to him , promise to befriend him , &c. and all to make him more carelesse of himself , that they may undo him before he be aware . But if the Party be a stranger , or one that is like to make an escape ; or that they hope to gain any thing by his confession , they presently clap him up in prison : in which prison great numbers die , either starved with hunger , or by extremity of racking of them , &c. If any one that is accused chance to make an escape , they have many devices to finde and fetch him again . They have store of searchers , to whom besides the common signes , they give his lively picture , whereby they may easily know him : An Italian at Rome having wounded an Apparator , fled to Sivil : the Familiars were sent to seek him , and when they had found him , though they had his counterfeit , yet by reason that he had altered his habit , they were doubtful whether it was he or no , the rather because he had changed his name , whereupon they followed him only upon suspicion : but one day as he was walking , and earnestly talking with some Gentlemen , two of these Familiars suddenly called him by his old name : The Party earnest in talk , and not minding it , looked behinde him , and made answer , whereupon they presently apprehended him , clapt him in irons for a long time , then whipt him , and condemned him to the Gallies during his life . So soone as any is arrested by the Familiars , they take from him all the keyes of his locks or chests whatsoever , and then they take an Inventory of all his goods , leaving them with some man that will undertake to be accountable for them : but in the sequestring and rifling the houses , if they have any gold , silver , or Jewels , these Familiars , which usually are bawds , theeves , shifters , and the vilest of people , will be sure to filch some of it ; and the reason of this sequestration is , that if the Party be condemned , the holy Inquisition may enjoy his whole estate . As soone as the Prisoner is entred within the first gate of the Prison , the Jailor asketh him if he have a knife about him , or money , or ring , or Jewels ; and if a woman , whether she hath knives , rings , chains , bracelets , or other ornaments , and all these the Jailor strips them of as his fee : And this is done that the poor prisoners may have nothing to relieve themselves with , during their imprisonment ; They search them also to see whether they have any writing or book about them , which likewise they take from them : then they shut them up in a Cabin , like to a little-ease , where they have little room for cleanlinesse , and but little light . Some are thus kept all alone for two or three moneths , some as long as they live , others have company , as the Lords Inquisitors please . When the Party hath been in prison a week or two , the Jailor perswades him to petition for a day of hearing , telling him the sooner the better , and that it will much further his cause , and bring it to some good effect , &c. whereas it were farre better for him to stay till he be called for ; for then he hath nothing to do but to answer their objections : But the poor Prisoner , not knowing this mystery , is usually ruled by his Keeper , intreating him to stand his friend to procure him a day of hearing , whose suit is easily heard , and the Prisoner is brought into the Consistory . Then do the Inquisitors ask him , what is his request ? the Prisoner answereth , that he would gladly have his matter heard ; then they labour by threatning him with worse usage if he conceal the truth , to cause him to confesse the thing whereof he is accused , and if they can but draw him to this , they have their desires ; for usually they draw more from him than they could have proved against him : Then they advise him to let it come from himself , promising that if he acknowledge his faults , he shall presently be released , and sent home : If yet he stand mute , they then charge him to disburthen his conscience , and in the mean time to return to his prison , till he hath better bethought himself , and then he may sue for a new day of hearing , and so they dismisse him . Then after some dayes they call for him again , asking him he be ye● determined to confesse ought ? but whether he plead his innocency , or confesse some little , they still urge him to disburthen his conscience , perswading him that they advise him for the best , and in love and compassion to him ; but if he now refuse the favour proffered , he shall finde them afterwards sharp Justices , &c. and so send him back again to prison . The third time he is called for , they use the like subtilty to draw him to confession , telling him that if he refuse , they must use extremity , and do what they can by law ; by which word they mean extream tormenting and mangling of him ; Then if the Party confesse any thing ; Nay , say they , we are not yet satisfied , we have not all you can say , you keep back something on purpose , and so they remand him to prison . Having thus excruciated him day by day , if they can yet get nothing out of him , they then require an oath of him , and hold a Crucifix o● Crosse before him , whereby the poor Christian must at last neeeds shew himself : for knowing that he ought to swear by God alone , who hath reserved his honour to himself , he must refuse the oath ; which if he do , then they read a large enditement against him , wherein they lay to his charge things that never no man accused him of , and which it may be , himself never thought of ; and this they do to amaze him , and so to try if he will confesse any of these misdemeanours , or if they can trip him in his answers , and so catch him in their net . Then they put him to answer to every article particularly ex tempore , without any time of deliberation : Then they give him pen , ink , and paper , requi●●ng him to set down his answer in writing , to see if they can find any difference betwixt his former answer and this : and if the Partie chance to confesse ought , then th●y enquire of whom he learned it , and whether he hath spoken of it before others , and who they are , and hereby many are brought into trouble ; for whether they liked it or not , they are sure to be questioned , because they did not come and declare it to the fathers Inquisitors . Then pretending to shew him favour , they appoint him an Advocate to blind the peoples eyes , as if they proceeded according to the rules of Justice ; but this Advocate dares not tell his Client any point of Law , that may do him good , for fear of angring the Inquisitors ; neither may he speak privately with his Client , but either before an Inquisitor , or a Notary . Two or three dayes after the Party hath had the Copy of his accusation , he is called into the Court , where his Advocate is , as if he intended to defend his cause ; but indeed he dare say nothing to the purpose for fear of angring the Inquisitors ; only he chears up his Client , and bids him tell the truth in any case , as the only way to prevail in that Court , and then is the Prisoner sent back again who hopes that now his cause will be heard , and his businesse dispatched , whereas usually these good fathers let him lie , two , three , or four years in prison , without ever calling for him again ; and if through loathsomnesse and intolerablenesse of the prison any sue to come to hearing , it may be with much ado he obtains it , but usually that favour is denied him : yet at length when they please , they call for him to hear the depositions of the witnesses against him : which yet is not done till the poor Prisoner by his grievous imprisonment is brought so low , as that they think he will rather choose death than such a life , and therefore will be willing to tell all , that so he may be rid out of his misery . Then between rebuking and a gentle admonition , they tell him , that though he hath stood out so long , yet at length they would have him wiser to confesse the truth ; but if he yet refuse to be his own accuser , then the Fiscal produceth the depositions , which are delivered to the Prisoner , but they are drawn up so intricately and ambiguously , that he knows not what to make of them ; and this they do to conceal the witnesses , lest he should except against them , and to set him on guessing , that so if he chance to reckon up any others to whom he spake any thing about any of those matters , they may thereby get more grists to their mill . For they presently out-law such persons as favourers of hereticks , for suffering an heretick to sow such pestilent seeds amongst them , without complaining thereof to the Inquisitors . The Keeper of the Prison also is examined what he hath seen and observed of him in the Prison , and his testimony is as good as two witnesses to take away the Prisoners life . They have also Promoters to bring in accusations , who are admitted , though frantick Bedlams , or the veriest Varlets that be : and in their informations , if they chance to want words of weight , the Inquisitors will help them out , and prompt them word by word . Then after three or four dayes the Prisoner is called again to put in his answer to the depositions ; but in the interim his Advocate never comes at him to assist or direct him , but he is left to himself without all help , save of God alone . His answer being viewed , he is remanded to prison again with this Item , that if he confesse not the truth , they will extort it out of him by extremity . After two or three moneths more , he is called for once again , and required to speak what he hath for himself , or else they must draw to an end : and if he still shrinks not , but stands firme in his own Justification , they proceed to other dealings , in comparison of which all their former proceedings are not only sufferable , but seeme very reasonable and full of gentlenesse . For their future actions farre exceed all barbarousnesse , the Devil himself being not able to go beyond them in their monstrous tyranny : For not long after the Prisoner is called in before the Inquisitors , who tell him that they have deeply considered his whole case , and found out that he doth not declare the whole truth , and therefore they are resolved that he shall be racked , that by force they may draw from him what by fair means he will not acknowledge : and therefore they advise him rather to do it voluntarily , and thereby to avoid ▪ the paine and peril that yet attends him ▪ yet whether he confesse or not confesse , all is one , for to the Rack he must go ; Then is he led into the place where the Rack standeth , which is a deep and dark dungeon under ground , with many a door to passe through ere a man come to it , because the shreekes and cries of the tormented should not be heard : then the Inquisitors set themselves upon a scaffold hard by the Rack , and the torches being lighted , the Executioner comes in , all araied from top to toe in a sute of black canvas , his head is covered with a long black hood that covereth all his face , having only two peep-holes for his eyes : which sight doth more affright the poor soul , to see one in the likenesse of the Devil to be his tormentor . The Lords being set in their places , they begin again to exhort him to speak the truth freely and voluntarily : Then with sharp words they command him to be stripped stark naked , yea though the modestest maid , or chasest Matron in the City : whose grief in regard of the Rack is not half so great as to be seene naked in the presence of such manner of persons : For these wicked villains without any regard of honesty , will not by any Prayers of godly Matrons , or chast Maidens forbear one jot of that barbarous impudence : as if a shirt or smock could hinder the violence of the Rack from sufficiently tormenting them . The Party being thus stripped , the Inquisitors signifie to the Tormentor ▪ how they would have him or her ordered . The first kind of torment is the Jeobit , or Pully ; but first one comes behind him , and binds his hands with a cord eight or ten times about , the Inquisitors calling upon him to strain each harder than other ; they cause also his thumbs to be bound extream hard with a small line , and so both hands and thumbs are fastened to a Pully , which hangs on the Jeobit : then they put great and heavy bolts on his heels , and hang upon those bolts , between his feet certain weights of iron , and so hoise him , or her up from the ground ; and whilst the poor wretch ▪ hangs in this plight , they begin to exhort him again to accuse himself , and as many others as he knows of ; Then they command him to be hoised up higher to the very beam till his head touch the Pully . Having hung thus a good while , they command him to be let down , and twice so much weight to be fastened to his heels , and so hoised up again , and one inch higher if it may be : Then they command the hangman to let him up and down , that the weights of the iron hanging at his heels may rent every joynt in his body asunder . With which intolerable pains if the Party shreek or cry out , they roare out as loud to him to confesse the truth , or else he shall come down with a vengeance . Then they bid the hangman suddenly to slip the rope , that he may fall down with a sway , and in the mid-way to stop ; then give him the Strappado , which being as soon done , it rends all his body out of joynt , armes , shoulders , back , legs , &c. by reason of the sudden jerk , and the weights hanging at his legs . If he yet remain constant , they adde more weight to his heels the third time , and the poor wretch already half dead is hoisted up the third time , and to encrease his misery , they raile upon him , calling him Dog , and Heretick , telling him that he is like there to make his end . And if the poore creature in his pangs call upon Christ , intreating that he would vouchsafe to aid and assist him , thus miserably tormented for his sake ; Then they fall to mocking and deriding him , saying , Why callest thou on Jesus Christ ? Let Jesus Christ alone and tell us the truth ; what a crying out upon Christ makest thou ? &c. But if the Party desire to be let down , promising to tell somewhat , that 's the ●eady way to make him to be worse used , for now they think that he begins only to broach the matter : for when he hath done they command him to be haled up again , and to be let down as before : so that usually these torments ▪ are exercised upon him for three hours together . Then they ask the Jailor if his other torments are ready , to affright the poor soul ; the Jailor answereth that they are ready , but he hath not brought them with him : Then the Inquisitors bid him to bring them against the morrow ; for say they , we will try other ways to get the truth out of this fellow : and so turning to him that lies in miserable pain , having all his joynts out ; How now , Sirra , say they , how like you this gear ? have you enough of it yet ? Well , see that you call your wits to you against to morrow , or look to die then ; for what you have yet felt is but a flea-biting in comparison of what is behind ; and so they depart . Then the Jailor plays the bone-setter so well as he can , setting his joynts , and so carries him back to prison , or drags him by the armes or legs most pitifully ; If they mean to rack him no more , after two or three dayes they send for him again , and cause him to be brought by the Rack , where the hangman stands in the likenesse of a Devil as before , the more to affright him . When he comes before the Inquisitors , they fall a perswading him to confesse the truth at last : and if he confesse any thing , he may chance to go to the Rack again , whereby they hope to extort more ; and when indeed they intend to rack the Party again , then at three dayes end , when the ach in his joynts is most grievous and painful to him , they send for him , requiring him to declare all his heresies , and to peach all such as he hath had conference with , about them , and all such as he knows to be of that minde : or else he must prepare himself for the Rack ; and if he continue constant , he is again stripped of his cloths , and hoisted up with weights at his heels as before , besides which , as he hangs at the Pully , they bind his thighs together , and legs about the calf with a small strong cord , and with a short piece of wood they twist the cord till it be shrunk so deep in the flesh that its past sight , which is an extream and terrible torment , worse than any that he hath yet endured , and in this plight they let the poor soul lie two or three hours : the Inquisitors in the mean time not ceasing to exhort , perswade , threaten and scoffe at him . Yea sometimes they proceed to another kind of torture called the Aselli , which is after this manner ; There is a piece of timber somewhat hollowed on the top like a trough , about the middle whereof there is a sharp barre going a crosse , whereon a mans back resteth that it cannot go to the bottom : it s also placed so that his heels shall lie higher than his head : then is the naked Party laid thereon : his armes , thighs and legs bound with strong small cords , and wrested with short truncheons , till the cords pierce almost to the very bone . Then they take a thick fine lawn cloth , laying it over the Parties mouth as he lies upright on his back , so that it may stop his nostrils also ; then taking a quantity of water , they pour it in a long stream like a threed , which falling from on high , drives the cloth down into his throat , which puts the poor wretch into as great an Agony as any endure in the pains of death , for in this torture he hath not liberty to draw his breath , the water stopping his mouth , and the cloth his nostrils , so that when the cloth is drawn out of the bottome of his throat , it draws forth blood with it , and a man would think that it tore out his very bowels . This is iterated as oft as the Inquisitors please , and yet they threaten him with worse torments if he confesse not ; and so he is returned to his prison again . Yet many times after he hath lain there a moneth or two , he is brought again to the rack and used as before , yea sometimes five or six times , even as oft as they please , for their lust is a law . And yet they have another torment with fire , which is no whit inferiour to the former ; They take a Pan of burning charcole , and set it just over against the soles of the Parties feet , just before he goes to the Rack , and that the fire may have the more force upon them , they bast them with lard or bacon . But if all the extremity of torments wil not force him to confesse what they desire , nor to deny the truth , they use other means by subtil interrogatories , and frequent questionings to draw him into some snare or other : Yea , if yet they cannot prevaile , then some one of the Inquisitors comes to him in private , and shews himself much affected with his misery , weeps with him , comforts him , gives him advice , seems to impart such a secret to him as he would scarce impart to his father , or dearest friend alive : and this they use most with women , whereas they are but faire baits upon deadly hooks , whereby they seek to destroy them ; whereof we have this example . At Sivil there were apprehended , a godly Matron , two of her daughters , and her Neece , who all of them underwent the forementioned torments with manly courage and Christian constancie , because they would not betray each other , nor other godly Persons in that City . Then one of the Inquisitors sent for the youngest maid oft to his chamber , pretended much compassion towards her , spake much to comfort her , told her what a grief it was to him to see her torments ; then used familiar and pleasant communication to her , then told her that he would advise her the best way to free her self , mother and sister from these troubles : That he would undertake the ordering of their businesse ; and then perswaded her to disclose the whole truth to him , and he bound himself with an oath that he would stop all further proceedings against them , and procure their dismission . Having thus outwitted the poor maid , who gave too much credit to him , she told him of some points of Religion which they had wont to confer of amongst themselves , and so when he had gotten out of her what possibly he could , like a perfidious Villain , contrary to his vows , promises , and oath , he caused her to be racked again to get more out of her , yea they put her also to the intolerable pain of the trough , and through extremity of pangs and torments they at last extorted from her a betraying of her own Mother , Sisters , and divers others , which were immediately apprehended , tortured , and at last burnt with fire . But when they were brought in great pomp upon the Scaffold , and had the sentence of death passed upon them , this maid went to her Aunt , who had instructed her in the principles of Religion , and boldly without change of countenance , gave her hearty thanks for that great benefit which she had received by her means ▪ intreating her to pardon her for what she had offended her at any time , for that she was now to depart out of this life . Her Aunt comforted her stoutly , bid her be of good cheere , for that now ere long they should be with Christ. This woman was openly whipt , and kept in prison during her life ; the rest were all presently burned . Another device that they have is this : when they think that Prisoners which are together do talk together of Religion , exhorting and comforting one another as they have occasion or opportunity , the Inquisitors commit to prison under a colour , a crafty knave whom they call a Flie : who after two or three dayes will cunningly insinuate himself into the bosoms of the other Prisoners , and then pretending a great deal of zeal to Religion , he will proffer discourse to them , and by degrees get out of their mouths something whereof he may accuse them . Then doth he move for a day of hearing , and so getting to the Inquisitors , he peaches the Prisoners , who shall be sure afterwards to hear of it to their smart . Yea these Flies , as soone as they are out of one prison , for the hope of gain , will be content presently to be put into another , and then into a third , where they will lie in chains , as the other Prisoners do , enduring hunger , cold , stink , and the loathsomnesse of prison , and all to betray others . And this mans accusation is as strong and valid as the testimony of any other witnesse whatsoever . Other Flies also there be that serve the holy Inquisition abroad , slily insinuating themselves into the companies of the common people , who are suspected to be Lutherans , and when they can pump any thing out of them , they presently betray them . They have yet this other device , when they can catch any man that is noted for Religion , or a Minister that hath instructed others , after he hath been in prison awhile , they give it out that upon the Rack he hath discovered all his disciples , and acquaintance , and they suborn others to averr that they heard it , and this they do to draw the simple people to come of their own accord , and to confesse their faults to the Inquisitors , and to crave pardon , whereupon they promise them favour . The Inquisitors and their Officers use to call their Prisoners Dogs and Hereticks : and indeed they use them much worse than most men do their Dogs . For first , the place where usually each of them is laid , by reason of the straitnesse , ill air , and dampnesse of the earth , is liker a grave than a prison : and if it be a loft , in the hot weather , it is like a hot Oven or Fornace : and in each of these holes usually two or three are thronged together , so that they have no more room than to lie down in ; in one corner is a stool of easement , and a pitcher of water to quench their thirsts . In these Cels they have no light , but what comes in at the Key-hole , or some small crany : other some there are much worse , not being long enough for a man to lie in , so that such as are put into them , never likely come out till they be half rotted away ▪ or die of a consumption . Their diet is answerable to their lodging : The rich pay large fees to the holy house , and every Prisoner is rated as the Inquisitors please : but such as are poor , the King allows them three pence a day , out of which the Steward , Landresse , and some other necessary charges are deducted , so that one half of it comes not to the Prisoners share ; and if any be moved with compassion to relieve them , it is counted such an hainous offence , that it will cost him a scourging till blood come at least . It once happened that there was a Keeper appointed for their prison , in the Castle of Triana in Sivil , that was of a courteous disposition by nature , who used the Prisoners well , and closely , for fear of the Inquisitors , shewed them some favour : at which time there was a godly Matron and her two daughters committed to prison , which being put into several rooms , had a great desire to see each other for their mutual comfort in their distresses ; whereupon they besought the Keeper to suffer them to come together , if it were but for one quarter of an hour : the Keepe yielded , and so they were together about half an hour , and then returned to their former prisons . Within a few dayes after , these women being racked in a terrible manner , the Keeper fearing lest they would confesse that little favour which he had shewed them , of his own accord went to the Inquisitors , confessed his fact , and craved pardon ; but they deemed this so hainous an offence , that they presently commanded him to be haled to prison , where by reason of the extremity shewed him , he fell mad . Yet this procured him no favour : for after he had been a whole year in a vile prison , they brought him upon their triumphing stage , with a Sambenito upon him , and a rope about his neck , and there they censured him to be whipt about the City , and to have two hundred stripes , and then to serve in the Gallies for six years . The next day one of his mad fits coming upon him , as he was set on an Asses back to be scourged , he threw himself off , snatched a sword out of the officers hand , and had slain him , if the people had not immediately laid hold on him ; whereupon he was bound faster on the Asses back , had his two hundred stripes , and was for this offence condemned four years longer to the Gallies . Another Keeper at another time had a maid , who seeing how miserably the prisoners were used , pitying their distressed condition , who were hunger-starved , and almost pined , she would sometimes speak to them at the grate , exhort and comfort them as well as she could , and sometimes would help them to some good and wholsome food : yea , by her means the Prisoners came to understand one anothers condition , which was a great comfort to them . But this at last coming to the inquisitors ears , they enjoyned her to wear the Sambenito , to be whipped about the streets , to receive two hundred stripes , and to be banished the City for ten years , with this writing on her head , A favourer , and aider of Hereticks . And whereas all other sort of persons in prison and bondage are allowed to recreate and refresh themselves with singing at their pleasure , these poor souls are forbidden this small solace in their great misery : for if any of them sing a Psalm , or openly recite any portion of Scripture , the Inquisitors take it very hainously , and presently send to them , requiring them to be silent , upon the pain of Excommunication : and if the prisoner make light of this warning , he shall have a bit set on his tongue to teach him obedience : and this they do , both to deprive the poor souls of all kind of solace , and to keep other Prisoners from knowing how their friends do : So that it often falls out that a man and his friend , the Father and Sonne , yea the husband and wife shall be in one prison-house two or three years together , and not know of each others being there till they meet upon the scaffold upon the great day of triumph . By reason of this cruel usage many of the Prisoners die , some , of their torments , others , of the stink of the prison , and others , of diseases contracted by hunger , cold , ill diet , &c. They have also an Hospital , unto which they remove such as fall sick in their prisons , where yet they are not dealt more gently with in any thing , save that they have Physick allowed them for their healths sake : But none are suffered to come to them but the Physician , and the servants of the Hospital : And as soon as the Patient is on the mending hand , he is carried back to the place whence he came . If the Prisoner be half naked , or want something to lie on , and thereupon pray the Inquisitor that his necessity may be considered ▪ The answer which he receives is this , Well , now the weather is warm , you may live full well without either cloaths or couch ; And if it be winter time , his answer is : True , it hath been a great frost of late , but now the cold is come down again , and it will be more seasonable weather . Care you for the garments wherewithal you should cloath your soul , which consisteth in uttering the truth , and discharging your conscien●e before this holy house : And if the Prisoner desire to have some good book , or the holy Bible to enable him to passe that troublesome and careful time to some profit ; The Inquisitor answers him , that the true book is to speak the truth , and to discharge his conscience to that holy Court , and that he ought to be occupied in laying open his wounds to their Lordships , who are ready to give him a plaister : whereby it appears that all their care and desire is , that the poor Prisoner may have nothing to look on or think on but his present miserable state , that the grief thereof grating upon him , may force him to satisfie their requests . The last act of the Tragedy remaineth , wherein both Parties are pleased and have their desire ; the Inquisitors in obtaining their prey , the Prisoners in finding some end of their miserable usage ; but two or three dayes before the solemnity , they use severally to call before them , all such whose estates are confiscated , examining them what lands or goods they have , where they lie , charging them upon great penalties not to conceal one jot , telling them , that if any thing be afterwards found , felony shall be laid to their charge , and he with whom it is found , shall pay foundly for it , and when all is confessed , they are returned to prison again . The night before the Festival , they cause all the Prisoners to be brought into a large roome , where they are informed of the several kinds of pennances that they are to do the next day : The next morning very early , the Familiars come and attire the Prisoners in their several habits , in which they are to appear before the people : Some in Sambenito's , which is a long garment painted all over with ugly devils : on his head he hath an high-crown'd hat whereon a man is painted burning in the fire , with many devils about him , plying him with fire and fagots . Besides , their tongues have a cleft piece of wood put upon them , which nips , and pincheth them that they cannot speak ; they have about their necks , cords , and their hands fast bound behind them . On this sort come these constant Martyrs disguised , first to the stage , and then to the stake ; and in the like sort do all the rest come forth , arraied as the other , and set forth with the like notes of infamy , either more or lesse , as the Inquisitors please to disgrace them in the sight of the people . On each hand of every Prisoner goeth a Familiar , all armed , to guard him : as also two Friars with every one that is to die , who perswade him tooth and nail to deny that doctrine that formerly he hath professed , now at their going out of this world ; which wicked importunity is a great grief to the poor servants of Jesus Christ. The Inquisitors also passe in great pomp from the Castle of Triana to their scaffold : And when all are set in their places , a Sermon begins , framed on purpose in commendations of the holy house , and in confutation of such Heriticks as are presently to suffer : but the greatest part is spent in slanderous reproaches , wherewith they vilifie and disgrace the truth , and the Professors of it . The Sermon being ended , the sentences against the Prisoners are read ; First , against such as have easiest punishments , and so in order to the greater ; Which sentences are commonly these , Death without mercy ; Whipping in such extremity that the Persons seldome escape with their lives ; Condemnation to the Gally ; Forfeiture of all their estates , &c. Then doth the chief Inquisitor absolve all such as have forsaken Christ , and are come home to the Church of Rome , from all the errours for which they shewed themselves penitent ; but though hereby they are absolved from the fault , yet not from the punishment ; for notwithstanding their Recantation , they must abide the punishment without mercy . And whereas multitudes of people resort to this spectacle , some coming twenty Leagues to see it ; The Inquisitors have this trick to uphold their Kingdome , They cause all the people present , to take an oath to live and die in the service of the Church of Rome , hazarding both life and goods against any that shall oppose it ; as also to their power , to uphold and maintain the holy Inquisition , and to defend all the officers thereof , &c. Then if there be any amongst the Prisoners to be degraded , they proceed after this manner . First , they apparel him in his massing Robes ▪ then they despoil him again of every part thereof ; then are his hands , lips , and the Crown of his head scraped with a piece of glasse , or a sharp knife till they bleed again , to scrape off the holy oyle , wherewith he was anointed at his ordination . In the end of their sentence which is pronounced upon such as are to be burned , they use this abominable hypocrisie : They bequeath him to the secular power , with this humble request to them , to shew the Prisoner as much favour as may be , and neither to break any bone , nor pierce the skin of his body : This shews their great impudence , that having already given sentence on him to be burned , they yet should pretend such mercy and clemency towards him , whom all along themselves have used with such extream cruelty . They use also this trick further , that in reading the crimes for which he is condemned , they do not only misreport such things as he confessed upon his examination , but they devilishly father upon him such things as he never spake , or thought of in all his life : and this they do to disgrace him , and to make him and his opinions more abhorred of all men , and to encrease their own estimation and credit , as being necessary officers to rid the world of such pestilent persons ; and all this while the Prisoners tongue hath a cleft piece of wood upon it to his intolerable pain and grief , that he cannot answer for himself , nor gainsay that they charge him with . All these things being finished , the Magistrate takes them into his hand , and conveys them presently to the place of execution , with divers instruments of Satan about them , calling and crying to them to forsake the truth ; and when they cannot prevail , after the Prisoner is tied to the stake , they break his neck in a trice , and then they report amongst the common people that they recanted their heresies at the last houre , and so came home to the Church of Rome , and therefore they felt no pain in the fire at all , which made them take it so patiently . Such as are not condemned to die , are carried back to prison , and the next day brought out to be whipt , after which some of them are sent to the Gallies , others kept in prison all their life time : but all have this special charge given them , that they never speak of any thing that they have heard , seen , or felt , during their imprisonment in the Inquisition ; for if the contrary be ever proved against them , and that they utter any of their secrets , they shall be taken for persons relapsed , and be punished with greatest severity , their judgement being death without Redemption ; and hereby they keep in all their Knavery and Tyranny close and secret to themselves : And if any of them be released because their faults were but small , they are yet so careful lest their cruelty should come to light , that they inhibit them the company or conference with any other , than such as they shall appoint and allow them ; neither will they suffer them to write to any friend , except they first have the perusing of their letters . Sometimes also , after they have imprisoned men in such a miserable state , for a year or two , and can extort nothing out of them by their torments , nor prove any thing against them by witnesse , so that they must necessarily dismisse them , they then call them into the Court , and begin to flatter them , and tell them what a good opinion they have of them , and that they are resolved to send them home , for the which fatherly favour extended towards them in saving their lives & goods , they are to account themselves much beholding to their Lordships , &c. And so at last they dismisse him with special charge of silence : and when he is gone , they have special Spies abroad to see how he takes the matter ; and if they find that he complains of his punishments , or discloses their secrets , they presently commence a new suit against him . On a time the Inquisitors at Sivill apprehended a noble Lady ; the cause was , for that a Sister of hers , a very vertuous Virgin , who was afterwards burned for Religion , had confessed in the extremity of her torments , that she had sometimes had conference with this her sister about matters of Religion : This Lady when she was first apprehended , was gone with child about six months , in respect whereof they did not shut her up so close at first , nor deal so severely with her as they did with others ; But within foure dayes after she was brought to bed , they took the child from her ; and the seventh day ●fter , they shut her up in close prison , and used her in all things as they did other Prisoners ; the only worldly comfort that she had in her misery , was , that they lodged her with a vertuous maiden that was her fellow-Prisoner for a time , but afterwards burned at the stake : This maid whilst they were together , was carried to the rack , and so sore strained and torn thereon , that she was almost pulled in pieces , then was she brought back and thrown upon a bed of flags , that served them both to lie on ; the good Lady was not able to help her , yet shewed singular tokens of love and compassion towards her . The maid was scarce recovered when the Lady was carried out to be served with the same sauce , and was so terribly tormented in the trough , that by reason of the strait straining of the strings , piercing to the very bones of her armes , thighs and shins , she was brought back half dead to her prison , the blood gushing out of her mouth abundantly , which shewed that something was broken within her : but after eight dayes the Lord delivered her from these cruel Tygers by taking her mercifully to himself . Upon one of their dayes of triumph there was brought out one John Pontio , of a noble Family , a zealous Professor of the truth , and one of an holy and blamelesse life , and well learned ; he was eminent also in works of charity , in which he had spent a great part of his estate : Being apprehended for the Profession of the Gospel , he was cast into Prison , where he manfully maintained the truth in the midst of all their cruel dealings with him ; At last they cast into prison to him one of their flyes , who by his subtilty and craft , so wrought upon him that he drew from him a promise to yield obedience to the Romish Church . But though God suffered him to fall a while to shew him his frailty , yet afterwards in much mercy he raised him up again with double strength to that which he had before , and before his execution he manfully defended the truth against a subtil Friar . The things which he was condemned for , were these ; That he should say , that from his heart he abhorred the idolatry which was committed in worshipping the Host : That he removed his houshold from place to place , that he might shun coming to the Masse : That the Justification of a Christian resteth only in the merits of Jesus Christ apprehended by faith , &c. That there was no Purgatory : That the Popes pardons were of no value , &c. And for my self , ( saith he ) I am not only willing but desirous to die , and ready to suffer any punishment for the truth which I have professed : I esteem not of this world nor the treasures of it more than for my necessary uses , and the rest to bestow in the propagation and maintenance of the Gospel : And I beseech God daily upon my knees for my wife and children , that they may all continue in this quarrel even to the death . And when he came to his execution , he patiently and comfortably slept in the Lord. At the same time there was also brought forth one John Gonsalvo , formerly a Priest , but by his diligent study of the Scripture it pleased God to reveal his truth to him , so that he became a zealous Preacher of it , labouring in all his Sermons to beat into mens minds the true way , and means of our Justification to consist in Christ alone , and in stedfast faith in him : for which he was apprehended and cast into prison , where he endured all their cruely with a Christian courage ; At last with two of his Sisters he was condemned : His mother and one of his brothers were also imprisoned with him for the truth , and executed shortly after : When he with his sisters went out at the Castle gate , having his tongue at liberty , he began to sing the 106. Psalm before all the People , who had oft heard him make many godly Sermons : He also condemned all hypocrites as the worst sort of People : Whereupon they stocked his tongue : Upon the stage he never changed countenance , nor was at all daunted . When they all came to the stake , they had their tongues loosed , and were commanded to say their Creed , which they did chearfully : when they came to those words , The holy Catholick Church , They were commanded to adde , Of Rome , but that they all refused : whereupon their necks were broken in a trice : and then 't was noised abroad that they had added those words , and died , confessing the Church of Rome to be the true Catholick Church . There was in Sivil a private Congregation of Gods people , most of which the Inquisitors consumed in the fire , as they could discover any of them ; amongst others that were apprehended , they took four women , famous above the rest for their holy and godly conversation , but especially the youngest of them , who was not above one and twenty years old , who by her diligent and frequent reading of the Scriptures , and by conference with godly and learned men , had attained to a very great measure of knowledge : so that whilst she was in Prison , she non-plus'd and put to shame many of those Friars that came to seduce her . Another of these women was a grave Matron , whose house was a School of vertue , and a place where the Saints used to meet , & serve God day and night ; but the time being come wherein they were ripe for God , they , together with other of their neighbours , were apprehended and cast into prison , where they were kept in dark dungeons , and forced to endure all the cruel and extream torments which are before mentioned : At last they were condemned , and brought forth to the scaffold amongst other Prisoners : The young maid especially came with a merry and cheerful countenance , as it were triumphing over the Inquisitors , and having her tongue at liberty , she began to sing Psalms to God , whereupon the Inquisitors caused her tongue to be nipped by setting a Barnacle upon it : After sentence read , they were carried to the place of execution , where with much constancy and courage they ended their lives : Yet the Inquisitors not satisfied herewith , caused the house of the Matron where the Church used to meet , to be pulled down , and the ground to be laid waste , and a pillar to be erected upon it with an inscription shewing the cause . There was also apprehended another worthy member of the same Congregation called Ferdinando ; he was of a fervent spirit , and very zealous in doing good : A young man , but for integrity of life very famous : He had spent eight years in educating of youth , and had endeavoured to sow the seeds of Piety in the hearts of his Scholars , as much as lay in him to do in a time of so great persecution and tyranny ; being at the last apprehended for a Lutheran , he was cast into prison , and terribly tormented upon the Jeobit , and in the Trough , whereby he was so shaken in every joynt , that when he was taken down , he was not able to move any part of his body ; yet did those cruel tormentors draw him by the heels into his prison , as if he had been a dead dog : But notwithstanding all his torments , he answered the Inquisitors very stoutly , and would not yield to them one jot . During his imprisonment God used him as an instrument to recal and confirme a Monk , who had been cast into prison for confessing the Gospel openly : But by means of the Inquisitors flatteries and fair promises he had somewhat relented : Gods Providence so ordering it , that Ferdinando was cast into the same prison , and finding the Monk wavering , he rebuked him sharply ; and afterwards having drawn him to a sight of , and sorrow for his sinne , he at last strengthned him in the promises of free grace and mercy ; Hereupon the Monk desired a day of hearing , where , before the Inquisitors , he solemnly renounced his recantation , desiring that his former confession might stand , whereupon the sentence of death passed against them both : after which the Inquisitors asked Ferdinando whether he would revoke his former heresies ; to which he answered , That he had professed nothing but what was agreeable to the pure and perfect Word of God , and ought to be the profession of every Christian man , and therefore he would stick to it to the death : Then did they clap a Barnacle upon his tongue , and so they were burned together . There was also one Juliano , called , The little , because he was of a small and weak body , who going into Germany , was there conversant with divers learned and godly men , by which means he attained to the knowledge of the truth , and became a zealous Professor of it , and earnestly longing after the salvation of his Countreymen , he undertook a very dangerous work , which was to convey two great dry Fat 's full of Bibles printed in Spanish , into his own Countrey : In this attempt he had much cause of fear , the Inquisitors had so stopped every Port , and kept such strict watch , to prevent the coming in of all such commodities ; but through Gods mighty protection , he brought his burden safely thither , and , which was almost miraculous , he conveyed them safe into Sivil , notwithstanding the busie searchers and catch-poles that watched in every corner . These Bibles being dispersed , were most joyfully and thankfully received , and through Gods blessing wrought wonderfully amongst Gods people to ripen them against the time of harvest . But at last the matter broke out by the means of a false brother , who going to the Inquisitors played the Judas , and betrayed the whole Church to them . So that there were taken at Sivil at one time , eight hundred Christians , whereof twenty of them were afterwards roasted at one fire . Amongst these , this Juliano was one of the first that was apprehended and sent to prison , where he lay without any company laden with irons above three years ; yet was his constancy so great and wonderful , that the tormentors themselves were sooner wearied in inflicting , than he in suffering torments ; and notwithstanding his weak and wearyish body , yet he remained undaunted in mind in undergoing all their tyrannies , so that he never departed from the rack more dejected than he came to it ; neither threatnings , nor pains , nor torments made him shrink or yield one jot to them : but when he was drawn back to his prison , he would tell his fellows how he had conquered and confounded his enemies , saying , They depart vanquished , they depart vanquished ; The wolves flie with shame , they flie with shame . In the day of their triumph , when he was brought out to be apparelled ( with his other fellow Prisoners ) in all their shameful habits , he exhorted them with a cheerful countenance , saying : My Brethren , be of good cheere , this is the houre wherein we must be faithful witnesses unto God and his truth before men , as becomes the true servants and souldiers of Christ , and ere long we shall have him to witnesse with us again : and within a few houres we shall triumph with him in heaven for ever ; But hereupon they presently clap't a Barnacle upon his tongue that he should speak no more , and so he was led to his execution ; but though he could not speak , yet by his countenance and gestures he shewed his cheerful and quiet minde : Then kneeling down , he kissed the step whereon he stood , and being tyed to the stake , he endeavoured by his looks and gestures to encourage his fellow Martyrs in their sufferings , and so they quietly and patiently resigned up their spirits unto God. There was also John Leon , a Tailor by Trade , who out of a blinde devotion to serve God , resolved to enter into a Monastery , but by Gods Providence it so fell out that he entred into a Cloister at Sivil , wherein most of the Monks were well affected to the true Religion , amongst whom in two or three years space , he was so grounded in the principles of Religion , that he resolved to leave that kinde of life , which accordingly he did , and went into the Countrey , yet after a time he had a great mind to conferre with his former Schoolmasters : but when he came back to the Cloister , he found that they were all fled in●o Germany ; hereupon he resolved to follow them , and through many dangers and perils , it pleased God at last after a long and tedious journey , to bring him safe to Franckfurt , where he met with some of his old acquaintance , and with them he travelled to Geneva : About which time Queen Mary suddenly dying , and Queen Elizabeth of blessed Memory succeeding her , the English Exiles that lived in those parts were called home : whereupon divers Spaniards that sojourned at Geneva , thinking England a fitter place for their Congregation , resolved to accompany the English men ▪ and for this end they dispersed themselves into several companies that they might travel with the more safety : The Inquisitors took the departure of these Monks so ill , that not sparing any cost , they sent their Flies abroad to apprehend them , who way-laid them , especially at Collen , Franckfurt , Antwerp , and in all the ways that led from Geneva . This John Leon had got him a companion , with whom he travelled towards England , who being discovered at Argentine , were dogged into Zealand , and as they were ready to take ship , they were apprehended . John Leon took his arrest very composedly , never changing countenance at it : They were presently carried back into the Town , where they were miserably ●acked to discover their fellows , and not long after were shipped for Spain , having great irons , wrought like a net , that covered both head and face , within which also was another piece of iron made like a tongue , which being thrust into their mouths took away their speech ; they were also loaden with other engins and fetters of iron , wherewith they were bound hand and foot , and in these continual pains and torments they lay a shipboard till they came into Spain , and then John Leon was sent to Sivil , and his companion to Validolid , where afterwards in defence of the truth he suffered Martyrdome : But John remained long in prison , where he tasted of the Inquisitors tyranny , suffering both hunger and cold , and enduring all their torments one after another , and at last was brought out in their solemn shew , arrayed after their usual manner ; It was a sad sight to see such a ghost as he was , his hair so grown , his body so lean , that he had nothing but skin and bones left on him , and his pain much encreased by having a Barnacle upon his tongue : After sentence of death pronounced upon him , they set his tongue at liberty hoping that he would have recanted , but he made a stout and godly Confession of his faith , and so quietly ended his life in the flames . There was also burned at the same time a godly Virgin , that had formerly been a Nun , but being , through Gods grace , converted , she left her Cloister , and joyned her self to the Church of Christ : Being apprehended by the Inquisitors she was intreated as others had been before her : and at last was brought out to the Scaffold , where with a manly courage she put the Inquisitors to a foul foil , not only constantly affirming the truth , but sharply rebuking those fathers , calling them dumb dogs , a generation of vipers , &c. being brought to the stake , with a cheerful countenance she underwent the pains of death , and so quietly slept in the Lord. There was also one Christopher Losada , a Physician , a learned man and very well studied in the Scriptures , as also of a very holy conversation , insomuch as he was chosen Super-intendent of the Church of Christ in Sivil , which at this time was very great , though dispersed into corners : At last he was apprehended by the Inquisitors , before whom he made a good Confession of his faith , for which he endured ha●d and sharp imprisonment , with most cruel torments , and the open infamy of their solemn shew , and lastly was adjudged to the fire : As he stood at the stake , the Barnacle being taken from his tongue , he disputed notably with some Monks that came to seduce him ; and when they spake Latin that the common People might not understand them , Losada also began to speak in Latin so copiously and eloquently , as was strange to hear that he should have his wits so fresh when he was ready to be burned : after which he patiently resigned up his spirit unto God in the fire . There was also in Sivil one Arias , a man of a sharp wit and well-studied in Divinity , but withal of a crafty wit and inconstant nature ; which vices he yet covered with a cloke of Religion , whereby he deceived many : About this time there were also in that City two sorts of Preachers , and both had a great number of Auditors : The one taught School-Divinity , and were continually calling upon their hearers to often fastings , mortification , self-denial , frequency of Prayer , humility , &c. But themselves practised nothing lesse than these things : and indeed all their Religion consisted in works and bodily exercises , as running to Masses , hallowed places , shrift , &c. The other sort dealt more sincerely with the holy Scriptures : out of which they declared what was true righteousnesse , and perfect holinesse : by means whereof that City above all others in Spain , bore the name for just and true dealing ; and it pleased God that the brightnesse of this light did discover all the counterfeit holinesse , and Pharasaical devotion of the other party ; The chief Labourers in this harvest were Constantino , Aegidius , and Varquius , all Doctors , and sober , wise , and learned men ; who by this kind of preaching procured to themselves many enemies ; but above all others , Arias was the most spiteful and malicious ; yet he carried it so cunningly , that he still kept up his reputation with these men ; but it was not long before he discovered himself : and that upon this occasion ; There was one Ruzius , a learned man , questioned before the Inquisitors , for something that he had delivered in a Sermon about the Controversies in Religion ; The Inquisitors appointed him a day of hearing ; and two or three days before , Arias met him , saluted him courteously , and discoursed familiarly with him ; then did he pump out of him , all those Arguments wherewith he intended to defend himself before the Inquisitors : When the day came , and Ruzius appeared , Arias went on that side where his opponents were , which much amated Ruzius , and in the disputation , Arias being prepared , did so wittily enervate all his Arguments , that Ruzius had nothing to say for himself , and so was fain to yield the cause , and Arias went away with the honour of the field , though he got it by treachery . Yet did this Arias , being of Saint Isidores Monastery , preach so practically , that a great light began to dawn in that dark place ; for the whole scope of his Sermons was to overthrow all their Profession ; he taught them that singing and saying of their Prayers day and night was no service of God , that the holy Scriptures were to be read and studied with diligence , whence alone the true service of God could be drawn , and which alone teach us the true obedience to his Will , to the obtaining whereof we must use Prayer as a means , proceeding as well from a sense and feeling of our own infirmities , as grounded upon a perfect trust and confidence in God. By laying these foundations , through Gods blessing , he began to make them out of love with their Monkish Superstition , and much provoked them to the study of the holy Scriptures . Besides also his Sermons , he read daily a lecture upon Solomons Proverbs very learnedly , and made application thereof with good judgement and discretion ; also in his private conference he did much good . The Lord also so ordered it in his wisdome , that he met with Schollers that were very tractable , such as were not greatly wedded to their Superstitions . And such was the force and might of Gods Election , that these few good seeds so fructified , that in the end they brought forth a great encrease of godlinesse . For divers of the Monks , that hereby had their consciences awakened and cleared to see their former hypocrisie and idolatry , sought out for further instructions , and , through Gods mercy , they light upon those Preachers which taught the truth with more sincerity : of whom they learned the Principles of pure and perfect Religion , so that by degrees they left that evil opinion which they had formerly conceived against the Lutherans , and were desirous to read their books : And God miraculously provided for them , that they had all sorts of books brought them that were extant at that time , either in Geneva or Germany : whereby it came to passe that there were very few in all that cloister but they had some taste of true Religion and Godlinesse , so that instead of mumbling their mattens , they brought in Divinity-lectures , &c. Vain fasting was turned into Christian sobriety , neither were any taught to be Monkish , but to be sincerely and truly religious . But considering that when this should be once known they could not live in any safety , they resolved amongst themselves to forsake their nest , and to flie into Germany , where they might enjoy more safety of their lives , and freedome of their consciences ; But how to get thither was all the difficulty ; If one or two should go first , the rest would be exposed to danger : if many should go together , a thousand to one but they would be taken again , being to travel from the furthest part of Spaine into Germany : yet upon debate they concluded , that they must all either speedily depart , or shortly be apprehended by the Inquisitors , who now had got some inkling of the matter ; And God seeing them in this distresse , shewed them a means how , under an honest pretence , a dozen of them might depart together within a month , and each betake himself a several way towards Geneva , where they appointed , by Gods assistance , all to meet within a twelve month ; The rest which were but young novices were left behind , who yet not long after were so strengthned by God , that they endured the brunt of persecution when it came , three of them being burned , and divers others diversly punished . The aforementioned servants of Jesus Christ forsook that place where they lived in honour , ease and plenty , and by undertaking , for Christs sake , a voluntary exile , exposed themselves to shame , ignominy , wants , yea and were in continual danger of their lives also : And under God , Arias was a great means of this , who , by his ministry , had first inlightned them with the knowledge of the truth : for which he was often complained of to the Inquisitors , and was convented before them , where he so cunningly answered the matter , that he was still discharged ; But his last apprehension , through the mercy of God , brought forth in him the fruits of true repentance ; for he did so deeply and unfainedly bewail , and repent of his former with-holding of the truth in unrighteousnesse , that whereas he used to be exceeding fearful of the Rack , he being brought to it and upon it , with a marvellous constancy withstood the enemies of Gods truth , and took up the Inquisitors roundly : withal telling them that he was heartily sorry , and did most earnestly repent him , for that he had wittingly and willingly in their presence impugned the truth against the godly defenders of the same : Many other sharp rebukes he gave to the Inquisitors so often as he came to his answer : But at last he was brought forth arraied in their accustomed manner upon their day of triumph , at which time he also made a notable Profession of his faith , and so was led from the stage to the stake with a merry and chearful countenance , where , by the notable example of his repentance at his death , he made satisfaction to the Church of Christ for all his former unfaithful and hypocritical dealing with them , and so quietly slept in the Lord. The Life of Doctor Aegidio . DR . Aegidio , who is before mentioned , was brought up in the University of Alcala , where he took all his degrees , and was a hard Student in School-divinity : but the study of the holy Scriptures was there so neglected and contemned , that if any one read it , he was in contempt and scorn called a good Bibler ; Afterwards being publick Reader of Divinity in that University , he grew famous all over Christendome , and was sent for to Sivil to be Divinity-Reader in the Cathedral Church , where he was so highly esteemed , that soon after he was chosen Sub-Deane , yet did he not attempt to preach openly , nor had once so much as opened the Bible to read and study the Scriptures : And therefore the first time that he came into the Pulpit , contrary to all mens expectations , he was found so unfit for such a function , that he grew out of conceit with himself , and was contemned by others , insomuch as they fell to repent themselves , the one for admitting him so unadvisedly , the other for taking upon him that office so arrogantly : But having passed over some time , it so fell out that he met with a plain man , which gave him such instructions , that after a few hours conference he learned by him what the office and duty of a Preacher was , and by what means he might attain thereto ; and , through Gods blessing , his advice was so effectual , that now Dr. Aegidio was quite altered and become a new man , thinking all his former life and labour ill spent , and therefore he resolved to steer another course ; He also fell into acquaintance with Doctor Constantino , a man excellently well learned , by whose conference and advice he profited marvellously in his studies , fell to the reading of good Authors , and grew to profound knowledge in the holy Scriptures : so that after a time , he began to preach as learnedly , godly , and zealously , as he had before done coldly , foolishly , and unskilfully : Then did his hearers finde the marvellous force of that doctrine , which was taught them by these three worthy men , Aegidio , Constantino , and Varquia , so that the more they crept out of their former ignorance and grew in knowledge , the more they esteemed and honoured them . Hereupon there were daily complaints made against them to the Inquisitors , especially against Doctor Aegidio , who did more openly than the rest inveigh against the adversaries of the truth . But it so fell out by Gods Providence , that just at the same time the Emperour Charles the fifth , in respect of his singular learning and integrity of life , elected him to the Bishoprick of Dortois : Then did those hypocritical Inquisitors bestir themselves on all hands , citing him to come before them , where articles were exhibited against him , and thereupon they cast him into prison , and examined him . But the Emperour , who had elected him to the Bishoprick , and the whole Chapter of the Cathedral Church in Sivil , became very earnest Sutors to the Inquisitors in his behalf . It fell out also that just at the same time , whilst Aegidio was in prison , three of his greatest adversaries amongst the Inquisitors , and the prime enemies against the truth , sickned , and died shortly one after another , whereby he was released , and lived foure or five years after ; at the end whereof he was sent upon an Embassie , in which journey he visited the brethren that professed the truth in Validolid , and much comforted and confirmed them ; but in his return home , his aged body being sore shaken in that long journey , having not been used to travel of a long while before , he sickned , and within a few days departed out of this troublesome life to everlasting rest . But within three years after , the new Inquisitors thinking that the former had dealt too gently with him , digged him out of his grave , and buried in his place a puppet of straw ; then they brought his corps upon the Scaffold , and used it in the same sort as they would have used himself if he had been alive . The life of Doctor Constantino . Doctor Constantino of whom mention hath been made before , was a most famous Divine , and endued by God with such rare abilities as the like were hardly found in that age ; he was a man of a very pleasant wit , and wondrous facetious , which he especially used against the hypocritical Monks and Friars ; and though he lived in a barbarous age , wherein all good learning was almost lost , yet by his wit and industry he attained to a great deal of skill both in Latin , Greek , and Hebrew , and was also an excellent Oratour : and studied the Scriptures so hard , that he grew very exquisite therein ; He was also so eloquent in his own language , that all his Auditors were brought into a great admiration of him ; He was very discreet in all his doings : which parts he attained to , both by his study and long practice and experience , but especially by profound knowledge in the holy Scriptures . Whensoever he preached , there was so great a resort to his Sermons , that three or foure houres before he began , there was scarce a place in the Church to be gotten . He was farre from covetousnesse and ambition , insomuch as having a good Canonship in the Church of Toledo proffered him , he refused it , together with divers other Preferments . In his Ministry in Sivil he did so plainly set forth , and so sharply rebuke those hucksters that sold indulgences , pardons , &c. That they were much incensed against him , fearing that he would prove a plague to the whole generation of them , so that they hated him deadly , yet could finde nothing whereof to accuse him , but what would redound to their own shame . But for all this he neglected not to preach the truth faithfully , though he knew that they lay at catch , waiting for an opportunity to ensnare him ; And it was the singular Providence of God that that City should enjoy such preaching , when there were so many powerful and malicious enemies to oppose it . For at this time Varquio read upon the Gospel according to Matthew , and upon the Psalmes : Aegidio preached daily ; and Constantine , though not so often , yet to as great fruit and edification , thus continuing till God sent storms to try each mans faith ; In the midst of which tempest Varquio dyed , and Constantine was sent for by the Emperour to be his houshold Chaplain : only Aegidio was left alone , like a Lamb amongst wolves , to be the object of their fury , of whose end we have heard before ; after whose death Constantine left the Emperours Court , and returned to Sivil , where he preached the Gospel with as much zeale as ever he did before : Then was he chosen to preach every other day in the Cathedral , which he refused , because of a great fit of sicknesse which had made him very weak , but he was forced to undertake it , though he was so weak a creature , that sometimes he was fain to be carried to Church , and by reason of his faintnesse was necessitated once or twice in a Sermon to drink a draught of wine to refresh himself . About this time there was one Scobario , a man famous for life and learning , chosen by the Magistrates of the City to the Government of the Colledge of Children , who out of his zeal to promote the Gospel converted his Stipend , to the erecting of a Divinity-lecture in the Cathedral Church ; and Constantine , having recovered his health , was chosen to read it ; who performed it excellently well , beginning with the Proverbs , Ecclesiastes , and the Canticles ; which having passed through very learnedly , he began upon the book of Job , and proceeded to expound more than half of it . But some evil spirit envying the Progresse of the Gospel in that City , under a pretence of fervent zeal , caused him to forsake this course , and encombred him so many ways , that he was never clear of those troubles to his dying day . For not long after he was brought before the Inquisitors , and had many things laid to his charge ; yet by his quick and ready answers he easily avoided them , and they could not by any means bring him to make an open Protestation of his faith , by which all their hope was to circumvent him ; and so he might have escaped , had not God , by a special Providence , compelled him as it were briefly and plainly to confesse his faith ; The occasion was this . There was one Isabel Martin apprehended , in whose house Constantine had hid some special books for fear of the Inquisitors : This womans goods being sequestred , her son conveyed divers chests of her best goods away to another place . This coming to the Inquisitors ears by means of an unfaithful servant , they sent their Officer immediately to demand those Chests : The womans sonne supposing that the Officer came for Constantines books , said unto him , I know what you come for , and therefore if you will promise me upon your honest word to depart quietly , I will bring you to them : the Officer supposing that he meant the Chests , promised him so to do : Then did he carry him into a secret place , and plucking forth a stone or two in the wall , shewed him Constantines Jewels ; of paper indeed ; but farre more precious than gold or pearle ; the Officer astonished to finde that which he looked not for , told him that he came for no such thing , but for certain Chests of his mothers goods , which he had purloined from the Sequestrators ; and that notwithstanding his promise , he must carry both him and his books to the Inquisitors : Thus came Constantines writings into the Inquisitors hands , out of which they quickly found matter enough against him . Then did they send for him before them , and demanded if he knew his own hand ; he shifted it off at the first , but afterwards perceiving that it was the Will of God that he should bear witnesse to the truth , he confessed it to be his own writing , protesting openly that all things therein contained were full of truth and sincerity ; Therefore , said he , trouble your selves no further in seeking Witnesses against me , seeing you have so plain and apert a Confession of my judgment and faith , but deal with me as you shall please ; Then was he cast into prison , and kept there two whole years , where partly by occasion of his corrupt dyet , but chiefly of grief to see such havock made of the poor Church of Christ , which himself and his brethren had with so great pains and care planted and watered , he began first to be crazy , and then not being able to endure the extream heat of the Sunne , which made his prison like an hot house , he was forced to strip himself to his very shirt , wherein he lay day and night , by occasion whereof he fell into the bloody flux , and within fifteen days died in the stinking prison , rendring up his soul to Christ , for promoting of whose glory he had oft times manfully adventured it . He never indeed felt those cruel torments which the Inquisitors used to inflict upon others , but it was not because they regarded such a man of eminency as he was , but because they intended to delay his punishment by keeping him long in prison , not expecting that he should so suddenly have been taken out of their hands . Yet did these Imps of Satan spread abroad a report , that before his death upon the Rack he had confessed to them who were his disciples ; and this they did to make men come in and accuse themselves , upon hope to finde the more favour with the Inquisitors ; They reported also that he opened one of his veins with a broken glasse whereof he died , that so he might avoid the shame and punishment of his heresies . And against the day of their solemn triumph , his corps was taken out of his grave , and set in a Pulpit , with one hand resting on the Desk , and holding up the other , just as he used to do when he preached : Then they passed sentence upon him , and so afterwards caused him to be burned . Thus we have seen in some few examples the rage of these bloody Inquisitors against the poor Saints and Servants of Jesus Christ , whereof a great number were cruelly murthered in a few years space in that one City of Sivil , whereby we may partly guesse how great numbers have suffered in all other places , since the light of the glorious Gospel of Jesus Christ brake forth , untill this day under their cruel and bloody tyranny . Collected out of a book called , The Discovery of the Spanish Inquisition , &c. First written in Latin by Reynold Gonsalvius Montanus , and afterwards translated into English. The Persecution of Nicholas Burton Englishman ▪ by the Inquisitors in Spain , Anno 1560. THis Burton was a Citizen of London , who being about his merchandise at Cadiz in Spain , there came to his lodging one of the Familiars , desiring to take lading to London in the ship which Burton had fraited ; and this he did , that he might learn where his goods were ; Presently after came a Serjeant who apprehended Bur●ton , and carried him away to the Inquisitors , who , though they could charge him with nothing spoken or written against them since he came to Spain , yet they sent him to the filthy common prison , where he remained in irons fourteen dayes amongst Thieves : In which time he so instructed the poor Prisoners in the Word of God , that in short space he had well reclaimed many of those ignorant and superstitious souls : which being known to the Inquisitors , they presently removed him , laden with irons , from thence to Sivil , and put him into the more cruel prison in the Castle of Triana , where the Inquisitors proceeded against him after their accustomed cruel manner , by racking , &c. Neither could he get leave to write to , or speak with any of his Countreymen : Afterwards they brought him forth with many other godly persons upon their publick day of triumph , in his Sambito painted all over with ugly devils tormenting a soul in flames of fire , and with a Barnacle upon his tongue , where he received sentence of death , and so with the rest was carried to the place of execution to be burnt ; and he endured the flames with so much patience and cheerfulnesse of countenance , that his Popish adversaries said , that the Devil had his soul before he came to the fire , whereby his sense of feeling was taken away : They also sequestred all his goods , which could never be recovered out of their hands , though great means were used for the same . This was in Queen Maries days . There was burned with him at the same time another Englishman : and not long after two more , called John Baker and William Burgate : And about the same time William Burges , Master of an English ship was burned there also : and William Hooker , a youth of about sixteen , was there stoned to death for the bold profession of his faith . Here place the seventh Figure . CHAP. XXVIII . The Persecution of the Church of Christ in Italy , which began , Anno Christi , 1155. ANno Christi , 1155. Adrian the fourth , an English man , being Pope , there was one Arnald of Brixia , who coming to Rome , preached boldly against the corruptions which were crept into the Church , and found great favour amongst the Senators , and people , insomuch as when the Pope commanded this Arnald to be driven away as an Heretick , they resisted his command , and defended Arnald , till at last the Pope interdicting the whole City , at the importunity of the Clergy , the Senators and Citizens were forced to send him away : and shortly after he was apprehended by the Popes Legat , Cardinal of St. Nicholas , out of whose hands he was rescued by the Vicounts of Campany , with whom he remained , and to whom he preached the Gospel of Christ , and was had in such esteem that he was accounted a Prophet . Shortly after , Frederick Barbarossa the Emperour , coming unto Italy to be crowned , the Pope sent some Cardinals to him , requesting that he would deliver Arnald of Brixia into their hands , whom the Vicounts of Campania had taken from his Legat at Otriculi , whom they held for a Prophet in their Countrey , and greatly honoured him . The Emperour receiving these commands from the Pope , presently sent forth his Apparitors , and took one of the Vicounts prisoner , wherewith the other were so terrified , that they delivered up Arnald to the Cardinals ; and this the Emperour did to gratifie the Pope that was to set the Imperial Crown upon his head . Not long after the Pope being in his Ruff , marching with a brave Army into Apulia , commanded his Prefect at Rome to do execution upon Arnald , who accordingly most cruelly , first hanged , and then burned him for an Arch-heretick at the appointment of the Pope . This Arnald was born in Italy , and was trained up under Peter Abailardus in France : His heresies were , that he preached against the Pride and Covetousnesse of the Clergy and Monks : That he inveighed against the corruptions which were crept into the Sacraments , &c. He first Preached in Brixia , and expounded to the people the sacred Scriptures , who earnestly embraced his doctrine ; whereupon the Bishops and Monks of that City complained of him to the Council that was held at Rome by Pope Innocent , who ( to prevent the spreading of his Doctrine ) injoyned him silence , and banished him Italy . Then did he go beyond the Alps into a Town of Germany called Turengum , where , for a time he preached the truth , and did much good , till he heard of the death of Pope Innocent his old Adversary : at which time he returned into Italy , and went to Rome , where what his successe was we heard before : after his body was burnt , they gathered up his ashes , and threw them into the River Tybur . Otho Frising . Anno Christi , 1546. There was one Encenas , or Driander , a Spaniard , born in Bruges , who in his youth was sent by his superstitious Parents to be educated in Rome , where in process of time , through God mercy , he came to the knowledge of the truth , and thereupon manifesting his dislikes of the impure doctrine of the Church of Rome , he was betrayed by some of his own Countrymen and houshold friends , and by them carried before the Cardinals , who committed him to strait prison : and afterwards , being called forth to declare his judgement in matters of Religion , he gave a notable testimony to the truth before the Cardinals and the Popes whole retinue , whereupon they cried out upon him that he should be burned ; yet the Cardinals proffered him life , if he would wear the Sambito : but he constantly refused to wear any other badge , save the badge of our Lord Jesus Christ , which was , to seal his Profession with his blood : Hereupon he was condemned to the fire , and suffered Martyrdome with great patience and constancy . His brother Francis Encenas , a very learned and godly man as any was in Spain , being in the Emperours Court at Bruxels , offered to Charles the fifth the New Testament translated into Spanish , for which he was cast into prison , 〈…〉 remained in great misery for the space of fifteen months , looking for nothing but present death : but at last , through the marvellous Providence of God , at eight a clock at night he found the prison doors standing wide open , and a secret motion in his minde to make an escape , whereupon going out of prison with a leasurely pace , he went without interruption , and so from thence went strait into Germany . Anno 1550. There was at Ferrara one Faninus , who by reading of good books , was through Gods grace , converted to the knowledge of the truth , wherein he found such sweetnesse , that by constant reading , meditation and prayer , he grew so expert in the Scriptures , that he was able to instruct others : and though he durst not go out of the bounds of his calling to preach openly , yet by conference and private exhortations he did good to many : This coming to the knowledge of the Popes Clients , they apprehended and committed him to prison , where by the earnest solicitations of his wife and children , and other friends , he was so overcome , that he renounced the truth , and so was dismissed out of prison . But it was not long before the Lord met with him : so that falling into horrible torture of conscience , he was near unto utter despair for his Apostacy , and for preferring the love of his kindred and friends before the service of Jesus Christ , neither could he possibly by any means be free from these terrours , before he had fully resolved to adventure his life more faithfully in the service of the Lord. Wherefore being thus inflamed with an holy zeal , he went about all the Countrey , doing much good wheresoever he came , whereupon he was again apprehended , and cast into prison , and condemned to be burnt : but he told his Judges that his time was not yet come , and so it fell out ; for shortly after he was removed to Ferrara , where he continued in prison two years ; Then was he again condemned by the Popes Inquisitors ; and yet his time being not come , he remained a good while after in prison : in which time many godly people came to visit him , which caused the Pope to comm●●d him to be kept more strictly : Then was he kept close Prisoner for eighteen moneths , wherein he endured many and great torments : After this , he was brought into another prison , where were many Nobles , great Lords and Captains for stirring up sedition , who when they first heard him speak , set him at naught and derided him : and some of the gravest of them , supposing it to be but a melancholy humour , exhorted him to leave his opinion , &c. Faninus gave them thanks for their friendly good will , but withal , modestly and plainly he declared to them , that the doctrine which he professed was no humour nor opinion of mans braine , but the pure truth of God held forth in his Word , which truth he was fully resolved never to deny , &c. With which instructions they were , through the mercy of God , clean altered in their carriage and judgement , highly admiring and honouring him now , whom a little before they derided and contemned ; Then did he proceed still to impart the Word of grace to them , declaring , that though he knew himself to be a miserable sinner , yet through faith in Jesus Christ and his grace , he was fully perswaded that his sins were forgiven ; assuring them likewise that if they did repent and believe on our Lord Jesus Christ , they also should have their sinnes remitted unto them . There were in that prison also some that having formerly lived very delicately , could not now endure the hardship of prison , to whom he administred much comfort in this their distresse , insomuch as they rejoyced in ●hese their sufferings , by which they had learned a better kind of liberty than ever they had before . His Kinsfolk hearing of his imprisonment , his wife and sister came to him , pitifully weeping and intreating him to consider and remember his poor family , &c. To whom he answered , that his Lord and Master had commanded him not to deny his truth for his families sake : and that it was too much that once for their sakes he had fallen into that Cowardise , which they knew of : Therefore he desired them to leave him , and not to solicit him any further in that kind , for he knew that his end now drew near , and so he commended them to the Lord. Presently after , the Pope sent a command that Faninus should be executed , whereof when an officer brought him word , he much rejoyced at it , thanking the Messenger : Then did he begin to make a long exhortation to his fellow-prisoners about the felicity of the life to come . He had life proffered him if he would recant , and he was put in mind what a sad condition he would leave his wife and children in ; whereupon he answered that he had committed them to an Overseer that would sufficiently care for them ; and being asked who that was ? he answered , Even the Lord Jesus Christ , a faithful Keeper of all that are committed to him ; the next day he was removed into the common Prison , and delivered to the secular Magistrate . In all his words , gestures and countenance , he shewed such modesty , constancy , and tranquillity of mind , that they which before extreamly hated him , and thought that he had a devil , began now favourably to hearken to him , and to commend him : yea with such grace and sweetnesse he spake of the Word of God , that many of the Magistrates wives which heard him , could not abstain from weeping : yea the Executioner himself wept . As he was going to execution , one that saw him so merry and chearful , asked him what was the reason of it , whereas Christ before his death sweat blood and water ? To whom he answered , that Christ sustained all the sorrows and conflicts with hell and death that were due to us , that by his sufferings we might be freed from the sorrow and fear of them all . At the place of execution , after he had made his most earnest prayers to the Lord , he meekly and patiently went to the stake , where he was first strangled , and afterwards burned ; And during the time of his burning there came a most fragrant and oderiferous smell to the Spectators , the sweetnesse whereof did so delight and refresh their senses , as his words would have done , if they had heard him speak . There was also one Dominicus , sometimes a souldier under Charles the fifth in Germany , where he received the first taste of the Gospel of Jesus Christ , after which by his conf●rence with learned men he much increased in knowledge , insomuch as he was able to instruct others ; whereupon he returned into Italy , and in the City of Naples , he taught the Word of God to many , Anno 1550. From thence he went to Placentia , where he instructed the People also in many of the fundamentals of Religion , promising that he would next speak to them of Antichrist , whom he would paint out in his colours ; but when he came the next day , he was apprehended by the Magistrate , whom he readily obeyed , saying , that he wondered the devil had let him alone so long : and being asked whether he would renounce his doctrine , he answered , that he maintained no doctrine of his own , but the doctrine of Christ , which also he was ready to seal with his blood , giving hearty thanks to God for accounting him worthy to suffer for his name . Then was he committed to a filthy and stinking prison , where he remained some moneths , and was often solicited to revoke his opinions , or else he must suffer death : but , through Gods mercy , nothing could remove him from his constancy : being therefore condemned to death , he was brought forth into the market-place , where he most heartily prayed for his enemies , instructed the People , and then was hanged , resting in peace in the Lord. In Saint Angelo , there was an house of Augustine Friars , to whom there often resorted a Friar from the City of Pavia , who was a man very expert in the Scriptures , and of godly conversation , by whose labours not only divers of the Friars , but other Townsmen were brought to the knowledge and love of Gods Word ; and amongst the rest , one Galeacius Trecius , a Gentleman of good quality , very wealthy and bountiful to the poor , was wrought upon to embrace the truth , and was afterward much confirmed and strengthened by Caelius Secundus , who being persecuted from Pavia , came to this place . After some time Galeacius having much profited in knowledge , was inflamed with a godly zeal to promote and propagate the knowledge of the truth unto others ; But a light shining in such darknesse could not be long hid : Insomuch as Anno 1551. he was apprehended and carried before the Bishop , by whom he was kept in bands , having only a pad of straw to lie on ; and though his wife sent him a good bed and sheets , yet did the Bishops officers keep them from him , dividing it as a booty amongst themselves . Thrice he was brought before the Commissioners , where he boldly rendred a reason of his faith , answering all their interrogatories with such evidence of Scripture and constancy of mind as astonished all that heard him : yet afterwards at the importunity of his friends and kindred , he was by much perswasion brought to assent to certain Popish points . But , through the mercy of God , he was after a while , brought to such repentance and bewailing of this fact , that afterwards he became more valiant in the defence of Christs quarrel ; neither did he desire any thing more than to have occasion to recover again by confession that which he had lost by denial : affirming that as he never had felt more joy of heart then when he constantly professed the truth , so he never tasted more sorrow in all his life , then when he turned from the same by dissimulation : Professing to his Christian friends , that death was much more sweet to him with testimony to the truth , then life with the least denial of it , and violation of a good conscience thereby . So that afterwards , through Gods mercy , he was so full of comfort , that divers which talked with him , continued all day without meat or drink , and if they might , would have stayed all night too , they were so delighted with him . Galeacius thus waiting for some occasion to manifest his Recovery , it so fell out that the Inquisitors came into the Prison to him , supposing that now he would have confirmed what before he had granted unto them , requiring him so to do ; But Galeacius on the contrary retracted that , and boldly asserted the truth with more courage than he did before : and hereby his mind was greatly refreshed , and his adversaries went away ashamed : yet did they condemn and deliver him to the secular Judge to be burned ; Then was he brought forth in the morning to the market-place , and bound to a stake , where he was left till noon to be a gazing stock to all the people : during which time many came to see him , exhorting him to recant , and not so wilfully to cast away himself , and thereby to undo his loving wife and young children , &c. But nothing could alter the firme mind of this constant Martyr , and therefore at length fire was put to him , and so he quietly slept in the Lord. A little before his execution , he hearing that there was a controversie between the Bishop and Major of the City , which of them should be at cost to buy wood for his burning , he sent to them to end that quarrel , for that he himself would be at the cost of it , out of his own goods . The life of John Mollius . THere was at Rome one John Mollius , who at twelve years old was placed by his Parents in the house of the Gray-friars , where being of an excellent wit , in a short time he so profited both in the knowledge of the Arts and Tongues , that at eighteen years old he was made a Priest : Then was he sent to study at Ferrara , where he so profited in six years time , that he was made Doctor and Reader of Divinity in that University , and by his Sophistry shewed himself an utter enemy to the Gospel . From thence he went to Brixia , and the year following to Millaine , where he read openly ; Then by Francis Sforce he was brought to the University of Papia , to be the Philosophy Professor , where he remained four years ; Then was he called to the University of Bononia : about which time it pleased God so to inlighten him with the knowledge of his truth , that he began secretly to expound The Epistle of Paul to the Romanes to a few , but presently his Auditors increased so fast , that he was compelled to read openly in the Church , where the number of his Auditors daily increased , and withal , they shewed such fervency of mind , that most of them came with pen and ink to write what they heard , taking great care to come so early that they might have room to hear him . This was Anno 1538. Hereupon Cardinal Campeius set up one Cornelius , an arrogant Babler , to expound the same Epistle , who cried up the Pope and his traditions ; as John on the contrary commended and extolled Christ and his merits to the People : But Cornelius his Auditors quickly decreased , and the others increased exceedingly : This angred Cornelius , insomuch as by Cardinal Campeius his advice , they came to an open disputation , and when they could not agree , as John was returning home in a narrow place where his friends could not come to his rescue , he was apprehended and clapt up in prison ; but this caused such stir in the City , that Cornelius was faine to hide himself ; Then did the Bishop send word to John in prison , that he must either recant or be burnt : To the first he answered that he would by no means condescend ; only it grieved him that he should be condemned , and his cause not heard ; yet by the mediation of a friend he was released out of prison , upon condition that within three moneths he should appear at Rome : some of his friends disswaded him from going to Rome , advising him rather to go into Germany , and they would give him mony to bear his charges ; but he refused , saying , that he must preach the Gospel at Rome also . When he came thither , he requested of the Pope that he might have a publick hearing , but that was denied him , and he was commanded to write his opinion : which accordingly he did , About Original sin , Justification by faith only , Free-will , Purgatory , &c. All which he confirmed by the Authority of Scripture and Fathers , and so exhibited it to the Pope , who referred it to some Cardinals : and they disputed with him three dayes upon those points , but could not confute them ; then was he answered , That it was truth which he said , yet not meet for the times ; and therefore he was commanded to abstain from preaching , and to returne to Bonony to be the Philosophy Professour . When he came back , all men longed to hear how he had sped , and in the Pulpit he openly declared the whole proceedings to them , giving God thanks for his safe return . But this so offended the Cardinal , that by order from the Pope , he was removed from Bononia to Naples : There also his doctrine was so distasted by the Viceroy , that he laid wait to take away his life ; yet , through Gods mercy , he escaped , and wandred up and down Italy , preaching the Gospel of Christ wheresoever he came : At last he was called back to Bonony , where privately he expounded Pauls Epistles , which could not be long concealed ; whereupon he was apprehended and carried to Faventia , where he was cast into a filthy stinking prison , and lay there foure years , no man being suffered to come to him : yet at last by the mediation of some friends he was again released , and went to Ravenna , where he preached the Gospel of Christ with such affections , that he never spake of Jesus Christ , but tears dropped from his eyes . After a short time he was again cast into prison ; but foure persons of quality proffering to be his Bail , through Gods mercy , he was released ; after which so many flocked to him , that his adversaries consulted to kill him , lest his doctrine should spread further : and apprehending him , they sent him bound to Rome , where again he was cast into prison for eighteen moneths , in which time he was often assaulted , sometimes with flatteries and faire promises , sometimes with terrible threats : but his constancy could not be shaken by either ; whereupon he , with some others , were brought forth to receive the sentence of condemnation , at which time with great earnestnesse , he confirmed his former doctrine , affirmed the Pope to be Antichrist , &c. citing them to appear before the Tribunal of Christ. Being condemned and carried to the place of execution , he exhorted the People to have no Saviours but Christ alone , the only Mediatour betwixt God and man , and so he was first hanged , and then burned . This was Anno Christi , 1553. The year after , Francis Gamba , born in Lombardy , having , through Gods grace , received the knowledge of the Gospel , went to Geneva , where he was much confirmed in the truth , and received the Sacrament with them ; then returning into his own country he was apprehended and cast into prison , whither many Nobles , Doctors and Priests resorted to him , labouring by all means to disswade him from his opinions ; But he disputing with them , constantly affirmed that what he held was consonant to the Word of God , and the evident doctrine of Jesus Christ , and necessary for all men to believe if they would be saved ; Assuring them that rather than he would be found false to Christ and his Word , he was there ready to shed his blood : He was long assailed by the intreaties of his friends and threatenings of his enemies , but could by no means be discouraged , yea he gave thanks to God for accounting him worthy to suffer rebukes and death for the testimony of Jesus Christ : and so by order of the Senate of Millain he was had forth to execution . He went with a great deal of chearfulnesse ; and when a Crosse was brought him by a Friar , he said , that his mind was so replenished with joy and comfort in Christ , that he needed neither his Crosse nor him : then , because he declared many comfortable things to the people , his tongue was bored through , and he was first strangled , and then burnt , undergoing death with admirable patience and constancy . Anno 1555. There was one Algerius , a Student in Padua , a young man of excellent learning , who having attained to the knowledge of the truth , ceased not by instruction and example to inform others that he might bring them to the saving knowledge of Christ ; for this he was accused of heresie to the Pope ; by whose command he was apprehended and cast into prison at Venice , where he lay long ; during which time he wrote an excellent letter to the afflicted Saints , wherein , amongst many other excellent expressions , he thus writeth ; I cannot but impart unto you some portion of my delectations and joyes which I feel and find : I have found hony in the intrals of a Lion ; Who will believe that in the dark dungeon I should find a Paradise of pleasure ? In a place of sorrow and death , dwells tranquillity and hope of life· In an infernal Cave , I have joy of soul : where others weep , I rejoyce : where others shake and tremble , there is strength and boldnesse , &c. All these things the sweet hand of the Lord doth minister to me . Behold , he that was once far from me , is now present with me : whom I could scarce feel before , now I see more apparently : whom once I saw afarre off , I now behold near at hand : whom once I hungred for , he now approaches and reaches his hand to me : he doth comfort me , and fills me with gladness : he drives away all sorrow , strengthens , encourageth , heals , refresheth and advanceth me : O how good is the Lord , who suffers not his servants to be tempted above their strength ! Oh how easie and sweet is his yoke , &c. learn therefore how amiable and merciful the Lord is , who visiteth his servants in tentations , and disdains not to keep them company in such vile and stinking dungeons , &c. And in conclusion he subscribes his letter , From the delectable Orchard of the Leonine prison , &c. After this the Pope sent for him to Rome , where , by manifold perswasions and allurements , he was tempted to desert and deny the truth , which not prevailing , he was adjudged to be burnt alive , which death he most constantly endured to the great admiration of all that beheld him . Anno 1559. John Aloysius , being sent from Geneva to be a Pastor in Calabria , was thence sent for by the Pope to Rome , where he suffered Martyrdome . Also James Bovellus ; a godly Minister in the same place , and at the same time was sent for by the Pope , by whom he was sent to Messina , and there Martyred . Pope Pius the fourth raised an hot persecution against the people of God in all the Territories of the Church of Rome , whereby many constant Christians suffered Martyrdome . Yea , this persecution was so hot in the Kingdome of Naples , that many Noblemen with their wives , and divers others , were there slain ; Anno 1560. A Papist writing to a Noble Lord about the cruelty shewed to some Christians , hath these expressions : When I think upon it , I verily quake and tremble : for their manner of putting to death may fitly be resembled to the slaughter of Calves and Sheep ; for eighty eight of them being thrust up together in one house as in a sheepfold , the Executioner cometh in , taketh one and blindfoldeth him , and so leads him forth to a larger place adjoyning , where commanding him to kneel down , he cuts his throat : and leaving him half dead , he takes his Butchers knife and muffler , all gore blood ; and goeth back to the rest , and so leading one after another , he dispatches them all : How sad this spectacle was , I leave to your Lordship to judge ; for my own part I cannot but weep to think of it ; neither was there any of the Spectators which seeing one to dye , could endure to behold another : But truly so humbly and patiently they went to their death , as is almost incredible to believe : All the aged Persons went to death more cheerfully , the younger were something more timerous : I tremble and shake to remember how the Executioner held his bloody knife between his teeth , with the bloody muffler in his hand , and his armes all gore blood up to the elbows , going to the fold , and taking every one of them one after another by the hand , and so dispatching them all , no otherwise than as a Butcher doth kill his Calves and Sheep . This was in Calab●ia , Anno Christi , 1560. Persecution raised by the Pope in Venice . THe City of Venice was a long while from the cruel Inquisition , whereby the face of a Church was discerned there , from the year 1530. to the year 1542. yea , and multitudes of good Christians flocked thither from other parts , which so provoked the Divel to envy , that he stirred up the Pope to send Inquisitors , which erected an Inquisition in that City , and for divers years the Pope sent them money to distribute amongst their Flies , and such persons as would betray the faithful to them : By this means many of the worthy servants of Jesus Christ were apprehended , imprisoned , and after a while sent to Rome to be there butchered . Then was a new-found manner of death inflicted upon divers others , never till then heard of , whereby they were drowned in the bottome of the Sea ; The manner of it was thus ; After any of them had received the sentence of death by the Inquisitors , an iron chain was fastned about their middle , with a very heavy stone tyed thereto , then were they laid upon a plank between two boats , and so rowed to an appointed place in the Sea , where the boats parting asudder , the Martyrs presently sunk into the bottome of the Sea and were drowned . Yet notwithstanding this cruelty , many godly persons ceased not to assemble together in a place appointed for that purpose , where they talked and discoursed of heavenly matters for their spiritual edification , and made collections for the relief of the poor amongst them . And Anno 1566. they called to them a Minister of the Gospel , and constituted a Church , where they enjoyed all the Ordinances with much comfort : but some false brethren creeping in amongst them , after a while betrayed them ; then were many apprehended , cast into the Sea and drowned : Others were sent to Rome , where they were cast into prison till they rotted and dyed there . Amongst others that were condemned to be drowned at Venice , was one Mr. Anthony Ricetto : to whom after his condemnation , his sonne , a youth about twelve years old , came , beseeching him with tears to yield , that his life might be saved , and himself not left fatherlesse : To whom he answered , A good Christian is bound to forgoe children , goods , yea , and life it self for the maintenance of Gods honour and glory : For which cause ( said he ) I am now resolved to lay down my life , the Lord assisting me . The Lords of Venice offered to restore to him his Patrimony , which was partly morgaged , and partly sold , if he would submit to the Church of Rome ; but he resolutely refused that condition . Not long after came a Captain to him , and told him of one Francis Sega , his prison-fellow , that wa● resolved to recant : To whom he answered , What tell you me of Sega ? I am resolved to performe my vows to the Lord my God : Then was he carried forth bound to the boats , and by the way a Priest presented him with a wooden Crosse , exhorting him to recant , &c. But he on the contrary perswaded him and others to come out of the snares of the Divel , and to cleave to Jesus Christ , and to live , not according to the flesh , but according to the Spirit ; For , said he , otherwise your unbelief will bring you into the lake of fire that never shall be quenched . When he came to the place where he was to suffer , the Captain lastned the chain and stone to him , whereupon , lifting his eyes to heaven , he said , Father forgive them , they know not what they do . Lord Jesus , into thy hands do I commend my spirit ; and so in the sea he ended his life . A few dayes after one Mr. Francis Spinola was apprehended and committed to prison , and when he was brought forth before the Inquisitors , they shewed him a Treatise about the Lords Supper , demanding whether he was the Author of it , which he acknowledged , avouching that the doctrine that was contained therein was agreeable to the holy Scriptures . Then was he return'd to his prison , where the aforementioned Sega was , who waiting for his coming , as he passed by , saluted him by his name ; after which they conferred together about the doctrine of the Gospel ; and Sega having heard that Spinola had stood stoutly in the Confession of the truth , he was much comforted , saying , that God had reserved him for such a time as this to make him Partaker of so great consolation . Shortly after the Jailor told Sega that he was to die one hour within night , at the hearing whereof he entreated Spinola to pray with him , and after prayer he said , that his soul was heavy unto death . Spinola answered , Fear not , for it will not be long before your soul shall partake of those joyes which shall endure for ever . At the appointed time he was fetched out of the dungeon , where he took his leave of Spinola and the other Prisoners : As he went into the boat , a Friar perswaded him to return to the Church of Rome ; Sega answered , that he was already in the way to our Lord Jesus Christ , and so passing on , he called upon the name of God : He seemed to be a little amazed at the fastning of the chaine and stone to his body , yet presently recollecting his spirits , he took it patiently , and so commending his soul into the hands of God , he quietly slept in the Lord. Spinola being again called before the Inquisitors , he boldly reproved the Popes Legate , and the other Judges , for that contrary to their consciences they persecuted the truth of God , calling them the off-spring of the Pharisees , &c. The third time that he was called before them , they asked him if he would not recant his errours ? he answered , that the doctrine which he maintained was not erroneous , but the same truth which Christ and his holy Apostles taught , and for which all the Martyrs , both in former and later times , did willingly lay down their lives , and endured the pains of death . Yet after all this , Spinola by the crafty perswasions of some seeming friends , began to strike saile and to faint ; but , through Gods goodnesse , he soon recovered again , and being called before the Judges , he openly confirmed the truth , and so had sentence passed upon him that he should be drowned as an Heretick . To which he answered , I am no Heretick , but the servant of Jesus Christ ; at which words the Popes Legate commanded him silence , and told him that he lyed ; the night after he was conveyed into the sea , and there drowned , praising and blessing God with invincible constancy . Anno 1595. There was at Rome a young Englishman , who going into a Church , and seeing their grosse idolatry , was so inflamed with zeal that he could not endure the sight of those horrible impieties , and therefore he went out into the Church porch , and as the Procession passed by him , he waited till the Bishop came that did bear the Host , and then stepping forwards , he plucked it out of his hands , threw it to the ground , saying aloud , Ye wretched Idolaters , do ye fall down to a morsel of bread ? This so provoked the People that they had almost torn him in pieces , and yet they spared him and sent him to prison . Complaint being made to Pope Clement the eighth , he was so incensed that he appointed him to be burnt the same day ; but some of the Cardinals advised that he should rather be kept in prison , and examined by exquisite torments to find out his abettors and setters on . This accordingly was put in practice , yet could they draw nothing from him but these words , Such was the will of God. Then was he adjudged to be led from the Capitol , naked to his middle , and to wear on his head the form of a Devil , his breeches to be painted over with flames of fire , and so to be carried all about the City , and then to be burnt alive . When he heard this sentence , he lift up his eyes to heaven , and implored the help of Almighty God. As he passed through the streets he was mocked and derided of all the People , but he continued his fervent Prayers to God ; At last he spake something against the filthy lives of the Cardinals , which so enraged them , that they caused him to be gagged , which cruelty he patiently endured . When he came before the Church where he cast down the idol , the hangman cut off his right hand , and set it on a pole in the Cart to which he was tied ; then did two Tormentors with flaming torches scorch and burn his flesh all the way as he went through the City of Rome , all which he bore with admirable patience ; By that he came to the place where he was to be executed , his body was all over scorched , blistred and bloody , having no part free but his head ; Then was he taken from the Cart , and seeing the Post to which he should be tied , he went of himself to it , and kneeling down , kissed the chains which should bind him to it ; The Friars urged him to worship an idol which they presented to him , but he turning away his face shewed his detestation of it , holding on his Christian course unto the end : and when the flames of fire seized on him , he bowed his head , and quietly yielded up his soul to God. The same year there was an old godly man that had long lain in the Inquisitors dungeons , who was at last brought forth and condemned ; after which the Friars brought to him a Crucifix , importuning him to kisse and adore it ; He seeing their impudence , said unto them ; If you take not this idol out of my sight , ye will constrain me to spit upon it ; The Friars hearing this , sent him away immediately to the fire , where with great courage and constancy he resigned up his spirit unto God. CHAP. XXIX . The Life and Martyrdom of William Gardiner in Portugal , Anno Christi , 1552. WIlliam Gardiner was born at Bristol , and well educated , and when he was grown up , was placed with one Master Paget , a Merchant , by whom when he was twenty six years old , he was sent into Portugal to Lisbone , the regal City , to be a Factor : there he learned the countrey language , and became a profitable servant both to his Master and others . He was careful to keep close to God , and to avoid the superstitions of that countrey , and there being divers good men in that City , he associated himself with them , used good conference , and often bewailed to them his own weaknesse , as being neither sufficiently humbled for his sins , nor yet enflamed with a love of godlinesse as he ought : he had also good books which privately he made much use of . Now whilst he was here abiding , it so fell out that a great marriage was to be solemnized betwixt the King of Portugals sonne , and the King of Spains daughter . Great preparations were made for it , and a great concourse there was of Persons of all Ranks that came to it ; and upon the wedding day they went to Church in great pomp ; and amongst multitudes of Spectators , William Gardiner made one , rather for the novelty of the businesse , than for any desire that he had to see their Ceremonies , and going to Church early in the morning , he got a convenient place to hear and see in . When all were come to Church , a Cardinal began to say Masse : The People standing with great silence and devotion : The fight of these superstitions did wonderfully grieve the mind of William Gardiner , not so much to see the folly of the common People , as to see that the King himself , and so many sage Nobles should be led away with such abominable idolatry ; wherewith he was so exceedingly moved in his spirit , that he had much ado to refrain himself from doing something whereby he might manifest his dislike ; but the great throng that he was in , hindred him , that he could not come neere to the Altar . When all was ended he returned home very sad , seeking out solitary places , where falling down prostrate before God , with many tears he bewailed the neglect of his duty , and studied how he might revoke that People from their impiety and superstition . At length his mind was fully setlet not to defer the matter any longer , whereupon he renounced the world , exactly made up all his accounts , both what he owed , and what was owing to him to a farthing . Then did he continue night and day in Prayer unto God , and in continual meditation of the holy Scriptures , so that he would scarce take any meat by day , or sleep by night , as one Pendigrace his bed-fellow testified . The Sabbath following Masse was to be celebrated with the like solemnity ; Whereupon William Gardiner went early in the morning handsomely apparalled to Church , setting himself neer to the Altar ; After a while the King and States came ; Gardiner with a New Testament in his hand , stood near the Altar , privately reading it all the while . A Cardinal began the Masse , consecrated the Host , lifted it up an high , shewed his God to the people , they adored it : yet Gardiner contained himself all this while . Then the Cardinal took the Host , tossed it to and fro about the Chalice , made divers circles , &c. With that Gardiner stept to him , took the Host out of his hand , and trampled it under his feet , and with his other hand overthrew the Chalice . At first all that were present stood amazed ; then arose a great tumult , and one drawing his dagger wounded Gardiner in the shoulder , and as he was about to have slain him , the King commanded him to forbear , whereby his life was saved for the present ; the tumult being ceased , the King demanded of him what Countryman he was ? He answered , Most noble King , I am not ashamed of my Countrey , I am an Englishmam by birth and Religion , and came hither as a Merchant , and seeing so great idolatry committed in this famous Assembly , I neither ought , nor could any longer suffer it : neither could I forbear doing what you have seen : which thing , most noble Prince , was not done in contempt of your Presence , God is my witness , but to seek the salvation of this People . The King hearing that he was an Englishman , and considering what alteration of Religion King Edward had made , presently conceited that he was suborned by some body to do this in scorn to their Religion ; wherefore he asked him who was the Authour and procurer of this act ? Gardiner answered that he was not moved thereunto by any man , but only by his own conscience ; For , saith he , there is no man under heaven , for whose sake I would put my self into such manifest danger , but that I owed this service first to God , and then to your salvation : and if I have done any thing which is dispeasing to you , you ought to impute it to no man , but to your self , who so i●reverently use the holy Sacrament of the Lords Supper to so great Idolatry , &c. Whilst he thus stoutly spake to the King , by reason of the losse of much blood by his wound , he was ready to faint . Whereupon Chirurgions were sent for to cure him , that he might be reserved for further torments . Then were all other Englishmen in the City clapped up in prison , especially his bed-fellow , who was grievously tormented and examined more then all the rest , and scarcely delivered after two years imprisonment ; the rest got off sooner . They searched also all his writings and letters , to see if they could find out any confederates ; then they went to him seeking by torments to extort the Author of this fact . They also invented a new kind of torment , exceeding Phalaris his brazen Bull ; which was this : They made a ball of linnen cloth , which with violence they thrust down his throat to the bottom of his stomack , and with a string fastned to it , they pulled it up again ; and this they did divers times , which caused as bitter pains as the pains of death ; but when by this means they could get no confession from him , they asked him if he did not repent of his wicked fact ? whereto he answered , that he was so far from repenting , that if it were to do again he should do it : yet was he somewhat sorry that it was done in the Kings presence , to his disturbance , but they were not to blame him for it , but the King was rather to be blamed , who having power , would not prohibit so great Idolatry . When they had used all kinds of torments , and that he was so weakned thereby , that he was not like to live long , they first cut off his right hand , then carried him into the market-place , where they cut off his other hand also : then fastning a rope about his middle , with a Pully they hoisted him up an high , and making a great fire under him , they let him down , so that his feet only felt the fire , and so often pulling him up and down , they burned him by degrees : and yet in all these great torments he remained constant , and the more terribly that he burnt , the more earnestly he prayed ; When his feet were consumed , they asked him whether he yet did not repent him of his deed ? exhorting him to call upon our Lady and the Saints . He answered that what torments soever they used , the truth was the same : that which he had confessed in his life , he would not deny at his death ; and that when Christ ceased to be our Advocate he would pray to our Lady , &c. And when they laboured to stop his p●aying to , and praising of God , he with a loud voice reheased the 34. Psalm : which being almost ended , the rope was burned in sunder , so that his body fell down into the fire , where he changed his momentany pains for eternal rest . But the Lord suffered not this cruelty to go altogether unpunished in this life ; for a spark of the fire wherewith he was burned , was driven by the wind into the Haven , where it set on fire one of the Kings great ships , and consumed it : The new-married Prince also died within half a year , and the King himself not long after . The Martyrdom of a Christian Jew in Constantinople , Anno Christi , 1528. THis Jew dwelling ar Constantinople , through Gods grace , was there converted , baptized , and became a good Christian ; which the Turks understanding , were vehemently exasperated against him for it , fearing lest his conversion should prove very prejudicial to their Mahumetan Religion , and therefore they apprehended and cruelly murthered him , and for his greater infamy they cast out his dead body into the open streets , forbidding all strictly to bury it . Thus his dead body lay in the streets nine dayes ; yet , through the power of God , it corrupted not at all , yea there proceeded from it a certain delectable sent or odour , which much astonished the Turks , so that at last they took it up , and carried it out of the City , and buried it . CHAP. XXX . The Persecution of the Church in Germany , which began , Anno Christi , 1523. THe Gospel being spread abroad in Germany , by the means and ministry of Luther , and his fellow-labourers , the Pope having tried all other means for the suppressing of it , and finding them ineffectual , he at last provokes the Emperour Charles the fifth by war to destroy the Protestants , and for that end gives him two hundred thousand crowns in money for the maintenance of these Wars , and ties himself at his own cost to maintain twelve thousand foot and five hundred horse for six moneths ; yea out of his zeale for the cause , he allows the Emperour the one half of the Revenues of the Clergy , and gives him leave to sell off Abby-lands to the value of five hundred thousand crowns , whereupon great preparation was made for this War both in Germany , Spain , and Italy , the consideration wherereof caused the confederate Protestant Princes to raise a great Army also for their own defence ; upon which occasion they were proclaimed guilty of high treason by the Emperour . The two Armies lay near together , and the Protestants offered battel to the Emperour , but he refused , assuring himself that they could not long continue together : The Army of the Protestants was commanded by the Duke of Saxony , and the Lantgrave of Hessen , who did not concur very well in their counsels ; besides they wanted both victuals and money , so as they were forced to dislodge and retire further off : the Emperour following , forced the Elector to fight with disadvantage ; and God who doth not alwaies prosper the better cause , gave the victory to the Emperour , the Duke of Saxony and the Lantgrave being taken prisoners , Anno 1547. Presently after ensued a great persecution in many places : authority armed with laws and rigour , striving against simple verity : It was lamentable to hear how many poor men were troubled , both Ministers and Christians ; some tossed from place to place ; others exiled out of their own Countryes ; some driven into Woods , and forced to dwell in Caves ; some tormented upon the Rack , and some burned with fire and faggot ; Amongst others , two young men were burnt at Bruxels , viz. Henry Voes and John Esch , formerly Augustine-Friars ; When they came before the Inquisitors they were examined what they did believe ? they answered , the books of the Old and New Testament , wherein were contained the Articles of the Creed . Then were they asked whether they did not believe the decrees of the Councels and Fathers : they answered such as were agreeing to the Scriptures , they believed , &c. When they were condemned , they gave thanks to God their heavenly father , which of his great goodnesse had delivered them from that false and abominable Religion , making them Priests to himself , and receiving them to himself as a sacrifice of a sweet odour ; They went joyfully to the place of execution , protesting that they died for the glory of God and the doctrine of the Gospel as true Christians , and that it was the day which they had long desired ; They joyfully embraced the stake , and endured patiently the torments of the fire , singing Psalmes , and rehearsing the Creed in testimony of their faith ; whereupon one said to them , that they should take heed of glorifying themselves so foolishly ; but of them answered , God fobid that we should glory in any thing but in the Crosse of our Lord Jesus Christ ; When the fire was kindled at their feet , one of them said , Methinks you do strow Roses under my feet ; presently after they quietly slept in the Lord. Henry being before demanded if Luther had seduced him : he answered , Even so as Christ seduced his Apostles . The year after there was one Henry Sutphen , who , having been with Luther , came to Antwerp , from which he was driven for his Religion ; Then did he go to Breme , where he was requested by some godly Citizens to preach to them , and the Citizens hearing him preach the Gospel so sin●rely , they were so in love with his Doctrine , that they requested him to tarry amongst them to be their Minister ; but the Popish Clergy presently complained of him to the Magistrates , accusing him of Heresie , and desiring that he might be banished the town ; but not prevailing there , they complained to the Archbishop , and sent their Chaplains daily to his Sermons to entrap him in his words : but it pleased God so to work upon them by his Ministery , that most of them were converted , and did openly witness that he taught nothing but the truth of God. Not long after he was set for to Meldorp , to preach the Gospel to them also ; wherefore he thought good to try what God would work by him there ; but the Citizens of Breme were very unwilling to part with him , because the Gospel had not as yet took much deep root amongst them , and because the persecution was very great , &c. Yet Sutphen alledged , that in Diethmarch there was more need of his labours , the people being as sheep amongst Wolves , and that with a safe conscience he could not deny their request , and that he did not intend utterly to forsake Breme , but only for a moneth or two , after which he would return to them again . So having made all things ready , he went into Diethmarch to Meldorp , were he was joyfully received . But before he began to preach , the Divel and his instruments began to fret and fume , and consulting together , they resolved to hinder him from preaching , fearing that if the people once heard his doctrine , it would be too late to stop it ; Hereupon they grievously complained to the Magistrates , telling them that if they suffered this Heretick to preach , he would infect all the Country as he had done at Breme , and that it would be a most gratefull service if they would put him to death . This so far prevailed with these ignorant men , that they resolved that he should be put to death unseen and unheard : They wrote also to forbid him to preach , whereunto , he answered , that since he was come at the request of the whole Parish to preach , he resolved to answer that call , and rather to obey God than man , and that if God had determined that there he should lose his life , there was as near a way to heaven from thence as from any other place ; assuring himself that sooner or later he must die for the Gospels sake : And accordingly the next day he preached , and the people so liked him , that they resolved to have him for their Preacher , and to defend him to their power ; in the afternoon he preached again ; afterwards also he preached a third time with such a spirit and grace , that all men admired him , praying God earnestly that they might long enjoy such a Preacher ; But his enemies were not all this while idle : for going to the Rulers of the Country , they procured some of them to joyn with them , and privately raised five hundred men , with whom they went in the night time to Meldorp , brake into the house where Sutphen lay , pulled him out of his bed naked , and in their rage had almost pulled him to pieces : they then bound him , and asked him for what cause he came into Diethmarch ? he gently declared it to them , yet they led him away barefoot : so that his feet being pitifully cut with the ice , he desired a horse to ride on , for which they jeared him , saying , Must we provide an horse for an Heretick ? thou shalt go on foot whether thou wilt or no : Afterwards they bound him with chains , and set him in the stocks : Then was he removed to another place and shut up in a Cupboard ; The next day binding him , hands , feet and neck , they carried him forth to be burned . Then a certain woman came to them , and proffered her self to suffer two thousand stripes , and to give them a great summe of mony if they would but respite his life till he had a publick hearing , but they threw her underfoot and trod upon her ; They also fell upon Sutphen , cutting and mangling of him in several parts : The fire was often kindled , yet would not burn ; then they fell upon him again , cutting and slashing him , and at last bound him to a ladder , and threw him into the fire , and when he began to pray , one of them him struck , saying , Thou shalt first be burnt , and then pray and prate thy fill ; another trode upon his breast , and another endeavoured to strangle him : another ran him through with an Halberd : another struck him on the breast with a Mace till he died : and lastly they rosted him upon the coals , and so he finished his Martyrdom . About the same time many other godly persons were thrown into the River of Rhene and drowned , and in the Town of Diethmarch another faithful servant of God suffered Martyrdom . In Hala a godly preacher was slain by a company of cut-throats , set on by the Friars . And not long after the Town of Miltenburg was taken , sacked , many slain , and others imprisoned for maintaining Caralostadius to be their Preacher : Two other godly persons were burned at Vienna . Also a godly Minister for reproving sin in his Prince sharply , was condemned to be hanged , and a cruel Gentleman with a Troop were sent to apprehend and hang him : The Gentleman when he came to his house saluted him friendly ; pretending that he came to make good cheer with him , for he was a good house-keeper , and the Gentlemen of the Country used oft to resort to him ; The Minister in a short time prepared ▪ a sumptuous banquet for them , whereof they ate freely . Dinner being ended , the Gentleman said to his men , Take this Priest our host and hang him without delay : his servants astonished hereat , abhorred to do the deed , saying , God forbid that we should commit such a crime , as to hang a man that hath used us so courteously , it s a wicked act thus to render evil for good , &c. But the Gentleman still provoked them to accomplish his command : Then did the Minister say , I beseech you shew not such cruelty upon me , rather lead me to purge my self to my Prince , before whom I doubt not to purge my self from any thing wherewith I shall be charged , neither so violate ye the lawes of hospitality which I have shewed to you and to other noble men , which used to resort to my house ; besides consider what a sting this act will leave in your consciences : for I have faithfully and truly taught the doctrine of the Gospel , and that 's the principal cause that my Prince bears me this ill will , &c. But whatsoever this good man could say in his own behalf , the wicked Gentleman continued resolute , provoking his servants to accomplish that which he commanded them , withal saying to the Minister , You shall gain nothing by your preaching in this sort , for I am fully determined that the Princes will shall be fulfilled . At last the servants took the Minister , and with great lamentation and mourning , hanged him upon a beam in his own house , the Gentleman standing by and looking on . Also about the same time there was a godly learned Minister , called Master Peter Spengler in a town called Schlat , who faithfully discharged the duty of his place , and was much beloved for his affable and courteous carriage : he was also a great peace-maker , and very prudent in composing differences , well studied in the Scriptures , whereby he saw that persecution was at hand , the enemies of the truth beginning now to rage , and proudly to lift up their heads ; yea shortly after he saw many bodies of the Saints cruelly tormented , beaten , exiled , drowned and burned ; and to the end that he might not defile himself with fornication , he married his maid , who was one that feared God , and by whom afterwards he had many children . About this time there was a great commotion of the Boores , who went to Abbies and Monasteries , robbing , plundering , and spoiling what they could not carry away ; one company of them came to his house , whom he entertained kindly , yet they ransacked and robbed him of all , even to his very apparel , not leaving him so much as a pair of stockings , though he laboured to convince them of their wickednesse ; As they were going out of his house he fell a weeping , and said to them , I tell you that this your wickednesse will in the end bring much mischief upon your selves ; you pretend the Gospel , but walk contrary to the rules of it , &c. But for his good counsel they requited him with scoffs and jeers . It pleased God not long after , that this faithful Pastor in the night-time was taken by a company of Popish souldiers , who bound him hands and feet with a great rope , and so carried him away to Friburg : It would have grieved any heart to hear the barbarous and despightful taunts and scoffs that they gave him ; From thence they carried him to another place , where they cast him into prison , cruelly tormented him in his privy members , and other parts of his body , and at last adjudged him to death ; As he was going to execution , he said , I shall be an acceptable sacrifice to my Saviour Jesus Christ , who hath given me a quiet conscience , as knowing my self innocent from the crimes objected against me : For my death , it is all one whether I die thus or no ; for if you had let me alone , I must shortly have forsaken this skin , which already scarcely hangs to my bones . I know that I am a mortal and corruptible worme , I have long desired my last day , and have oft prayed that I might be delivered out of this mortal body , to be joyned with my Saviour Jesus Christ , &c. Then was he cast headlong into the river : which afterwards for a certain space was as red as blood . Another godly man there was , who ( after the commotion raised by the Anabaptists was quieted ) was apprehended under pretence that he was one of them , and cast into prison , in which he was long detained , and at last they hoisted him up with a cord , with a great stone fastned to his feet , where they kept him six hours , so that the sweat that dropped from his body , through pain and anguish , was almost blood : at last his strength ●ailing , they let him down with great violence : where he lay as a stock almost dead , only they perceived him to breath ; Then did they use means to recover him , and gave him some food , after which they let him down into a deep dungeon : There he continued eighteen dayes , in the end whereof they took him forth , and examined him of divers things , which he denied : Then did they devise sundry kinds of torments to force him to accuse himself falsly , yet he constantly denied it : Afterwards they hired an hangman who left no kind of cruelty unpractised upon him : yet at length he was constrained to give over his cruelty , and pronounce the man innocent , in that he had constantly endured so many and grievous torments : Then did they again cast him into the dungeon , and in the mean time suborned two false witnesses against him , whereupon they condemned him unheard , and having let down a cord , they drew him up out of the dungeon to his execution ; As he was going to it , a Friar perswaded him to confesse his sins in his eare , and he would absolve him , and so he should go to heaven : To whom he answered , Thou wicked Friar , get thee from me , I have long since bewailed my sins to God , and obtained absolution at the hands of my Saviour Jesus Christ , and therefore I have no need of thy absolution , &c. At the place of execution , after he had made his Prayer to God , and vindicated his own innocency , his head was cut off . These were written by Oecolampadius . Wolfgang Scuch coming to Hippolitus in Lorrain , was chosen to be their Pastor , where through Gods blessing upon his Ministry , he mightily prevailed with the People to bring them from darknesse to light , so that they forsook their former idolatry , and abolished the Masse , and other superstitious practices from amonst them , which much enraged their Popish neighbours about them , so that they complained to the Duke that they had not only fallen from the Pope , but went about to cast off their obedience to him , and to shake off his authority : This so provoked the indignation of the Duke , that he threatned utterly to destroy the town with fire and sword ; Wolfgang being informed hereof , wrote to the Duke in most humble wise , defending his Ministry and the doctrine which he taught , and the whole cause of the Gospel ; he also excused the People as innocent and guiltlesse , confuted the slanders of their malicious adversaries , and professed their ready and willing subjection to that authority which God had placed over them ; But this Epistle prevailed nothing by reason of the virulent accusations of their enemies ; Whereupon to save the town from ruine , he went of his own accord to the Duke to render an account of his doctrine , thereby deriving all the Odium and danger upon himself . As soon as he came thither he was apprehended and cast into a straight and stinking prison ▪ where he was most cruelly handled by the churlish Jailor : In this plight he remained a whole year , and yet would not shrink from his constancy , though besides his hard usage , he had a wife and five or six small children to care for : Then was he called to justifie his faith , which he did wittily and learnedly confuting all that did oppose him : and though they called him Heretick , Judas , Divel , &c. yet he regarded it not , but went on confirming his doctrine by the Scriptures : But when his adversaries could not make their part good against him , they took his Bible and burned it , and proceeded to condemn him to be burned ; which sentence when he heard pronounced against him , he sang the 122. Psalm . When he came to the place of his Martyrdom , they asked him if he would have his pain shortned , he answered No : for saith he , God that hath been with me hitherto , I trust will not now leave me when I have most need of him . When faggots were heaped about him , he sang the 51. Psalm , and so continued singing till the flame and smoak took away his voice and life . Shortly after the Commendator that sate as chief Judg upon him , died suddenly : Also his fellow Judge hearing the sudden noise of some guns that went off at the coming of the King of Denmak into the town , was so overcome with fear , that he suddenly fell down and died . One John Huglin , a Minister , was burned at Mersperg for Religion , Anno Christi 1526. At Munchen in Bavaria , one George Carpenter was apprehended and cast into prison for his Religion , and at last was brought forth before the Judges , where he stoultly defended the truth , refusing to recant ; Then came a Schoolmaster to him , saying , My friend , dost thou not feare death ? wouldst thou not fain return to thy wife and children ? To whom he answered , Were I at liberty , whether should I go but to my dear wife and children ? Then said the Schoolmaster , Recant your errours and you shall be set at liberty : George answered , My wife and my children are so dear to me , that they cannot be bought from me with all the riches and possessions of the Duke of Bavaria : but for the love of my Lord God I willingly forsake them all . When he went to execution , being again perswaded to recant , he said , I will confesse Christ this day before the whole world , for he is my Saviour , and in him do I believe . When he was bound to the Ladder , some Christian brethren desired him , that as soon as he was cast into the fire , he would give them some sign of the truth of his faith ; to whom he said , This shall be my signe , that so long as my tongue can wag I will not cease to call upon the name of Jesus . He never changed his countenance , but chearfully went to the fire , and crying continually Jesus , Jesus , he joyfully yielded up his spirit unto God. Also one Leonard Keyser , a Bavarian , being a Student at Wittenburg , was sent for to come home , his father lying upon his death-bed ; but so soon as he was come , he was apprehended at the command of the Bishop ; and though the Duke of Saxony , and his own friends solicited very earnestly to the Bishop for his life , yet he proceeded to condemn him , and delivered him over to the secular Magistrate . As he was led to the place of execution , he said , O Lord Jesus , remain with me , sustain and help me , and give me strength ; When the fire was ready to be kindled , he cryed out with a loud voyce , O Jesus , I am thine , have mercy upon me , and save me , and so he quietly slept in the Lord. The Martyrdome of a godly Minister in Hungary . A Cruel Bishop in Hungary took a godly Minister for preaching the truth ; and caused Hares , Geese , and Hens to be tied round about his naked body , and then set dogs upon him , that cruelly rent and tore whatsoever they could catch , so that he died thereof ; but God left not this cruelty unrevenged ; for shortly after the Bishop fell mad , and raving , died miserably . CHAP. XXXI . The Persecutions of the Church in the Low-Countries , IN Holland there was a grave widow called Wendelmuta , to whom it pleased God to reveal his truth , and she became a zealous Professour of it , for which she was apprehended and cast into prison , and afterwards brought forth at the Sessions , where many Monks perswaded her to recant , but could not prevail . Many also of her kindred and other women were suffered to perswade with her , amongst which was a noble Matron , who coming to her , said , My Wendelmuta , Why dost thou not keep those things which thou believest secret in thy heart , that thou mayest prolong thy life ? To whom she answered , Truly you know not what you say ; for with the heart man beleeves to righteousnesse , but with the tongue confession is made to salvation . Then was she condemned to be burnt to ashes , and her goods to be confiscated , which sentence she took patiently and quietly . At the place of her execution a Monk brought her a Crosse , and bade her to kisse and worship her God , to whom she said , I worship no woodden God , but only that God which is in heaven ; and so with a merry and joyful countenance she went to the stake , desiring the Executioner to knock it in fast that it might not fall ; Being bound to it , she ardently commended her soul into the hands of God ; when she was to be strangled she modestly closed her eyes , and bowed down her head as one that went to sleep ; after which she was burned to ashes . Anno 1529. There were two godly and learned men apprehended in Colen , and cast into prison , where they were kept a year and an half , and the sweating sicknesse raging exceedingly at that time in Germany , the Popish Clergy preached that the way to pacifie Gods wrath , and to remove the plague , was to cut off Hereticks , whereupon these two godly men were brought out , and condemned , and presently after burned . Also one Nicholas , a godly man , was apprehended at Antwerp , bound up in a sack , cast into the river and drowned . Also Pistorius , a learned and godly Preacher , coming from Wittenburg into Holland , preached against the Masse , Popish pardons , &c. Whereupon he was cast into prison amongst . Malefactors , whom he instructed , and much comforted in their distressed condition ; and one of them being half naked , he gave him his gown ; His father visiting him in prison , encouraged him to constancy : At last he was condemned and carried forth to execution with a fools coat on his back ; when he was tied to the stake , he said , O death , where is thy victory ? and so he was first strangled , and then burned . Another for speaking against the Masse and Reliques , was hanged in Suevia . Another godly Minister being commanded to go to sixteen men that were to be beheaded , to counsel and comfort them at their death : when they were executed , was himself bidden to kneel down , and so they cut off his head . Also George Scherter , a godly Minister , that took great pains in instructing his people in the knowledge of the Gospel in a town near Salizburg , was apprehended and cast into prison , where he wrote a Confession of his faith , and afterwards was condemned , first to be beheaded , and then burned . As he went to the execution he said to the Spectators , That you may know that I die a true Christian , I will give you a signe : and accordingly when his head had been cut off , so long as whilst a man might eat an egge , his body all the while lying upon the belly , it turned it self upon the back , crossing the right foot over the left , and the right hand over the left : by which miracle many were induced to believe the Gospel . Another godly man was burned at Dornick . Anno 1539. A godly minister not far from Basil , was murthered in his own house by a Popish Priest , whom he had kindly entertained ; many other Ministers about that time , were , some drowned , some beheaded . Anno 1543. Notice was taken that there were divers godly persons in Lovain , whereupon an Inquisitor came from Bruxels thither , and having gotten a company of souldiers , in the night time he brake into their houses , plucking men and women out of their beds from their children , and casting them into prison : Thither the Doctors of Lovain came , thinking either to convert them or confound them ; but the spirit of God assisting his Saints , the doctors went away confounded themselves : Then did they cruelly torment every one of them by themselves ; amongst these an aged Minister of about sixty years old was condemned to perpetual imprisonment in a dark and stinking dungeon , where he could neither read nor write , nor might any man come to him , and he was fed onely with bread and water . Two were burnt alive in the fire ; an aged man was beheaded : Two aged women were buried quick : others for refusing to do pennance , were burned also ; All which took their death very patiently and cheerfully . The year after in the same University of Lovain , was one Master Persival , a very learned and godly man , cast into prison , and because he could by no means be brought to recant , he was adjudged to perpetual imprisonment , and there to be fed only with bread and water : neither would they suffer the Citizens to send any relief to him : shortly after he was made away in prison . Also one Justus Insberg in the same city , for having a New Testament and some of Luthers Sermons found in his house , was cast into prison , and command given that none should speak with him . At the same time there were prisoners , in a room under him , Aegidius and Encenas metioned before , whose door being left open accidentally , they went to this poor man ▪ and much confirmed and strengthned him in the faith , insomuch as when the Lovain Doctors came to perswade him to recant , he before them all made a bold confession of his faith , from which he would not be disswaded , whereupon he was condemned and beheaded . About the same time there was one Giles Tilleman , a Cutler at Bruxels , who by diligent reading of the Scriptures , through Gods grace , was converted , and became very zealous for the truth ; he was also very humble , mild , and merciful ; whatsoever he could spare from his own necessity , he gave it to the poor , living by his trade himself ; Some he refreshed with meat , others with cloathing ; to others he gave shooes , to others houshold-stuffe ; to others he ministred godly exhortations for their edification . One poor woman being delivered of a child , and wanting a bed to lye on , he sent her his bed ; and himself was content to lie on the straw ; At last he was discovered and cast into prison ; where much pains was taken to bring him back to Popery , but alwayes his adversaries went away with shame ; After eight months imprisonment he was sent to Bruxels to be judged , in which place he comforted many that he found in prison there , exhorting them to constancy that they might attain the Crown ; Most of his food he divided amongst them , contenting himself with some few scraps : He was so ardent in Prayer , kneeling by himself in some secret place , that often he forgat himself ; and being many times called to his meat , he neither heard , nor saw them that stood by him till he was lifted up by the armes . Divers Friars coming to reduce him , he would still request them to go their wayes , for he was at a point ; and when they reviled him , he would not answer them again , insomuch as they reported abroad that he had a dumb Devil in him . But when they spake of matters of Religion , he answered them freely , mightily confuting them by the Scriptures ; Often he might have escaped , the prison doors being set open , but he would not , that he might not bring his Keeper into trouble ; Afterwards he was removed to another prison , where they sought by torments to enforce him to recant : and when all would not prevail , he was condemned to the fire ; which when he heard of , he gave hearty thanks to God for that the hour was come wherein he might glorifie his name . Seeing a great pile of wood prepared for his burning , he desired that most of it might be taken away and given to the poor ; for a little , said he , will serve to burn me : and seeing a poor man by that lacked shoos , he gave him his : Being tied to the stake the hangman would have strangled him , but he refused , saying , It needs not , I fear not the fire , and so in the midst of the flames he gave up the Ghost . Anno 1543. and 1544. There was a great persecution all over Flanders , so that there was neither town nor City in all the Countrey , wherein some were not banished , beheaded , or condemned to perpetual imprisonment : neither was there any respect either of age or sex : But especially at Gaunt , many of the chief men were burned for Religion . Also at the Emperours going to Bruxels , there was a terrible persecution and slaughter made of Gods People in Brabant , Artois , &c. so that two hundred men and women were apprehended at one time , whereof some were drowned , some buried quick , some privily made away : others sent to perpetual prison ; yea so many others were put to death , that the hands of the hangman were tired with slaying of men . Anno 1545. There was one Martin , at Gaunt , a Fishmonger , who lived very dissolutely to his old age ; but it pleased God by a Sermon that he heard , to bring him to the knowledge of the truth and to repentance for his former sins , whereupon he left Gaunt , and sought out the company of godly Christians , who used much reading of the Scriptures , by whom he was further instructed and grounded in the truth ; Then after three moneths he returned to the City again , where he visited the Captives in prison , comforted them in persecution , and confirmed them in the truth which were led to the fire . The Friars seeing this , though formerly he had been very bountiful to them , yet now they conspired against him , whereby he was laid in bands , and by sharp and cruel torments they would have enforced him to recant , but not prevailing , he was condemned , and his goods confiscated ; as he stood at the stake , a Friar said to him , Martin , except thou dost turn , thou shalt go from this temporal to everlasting fire , to whom he answered , It is not for you to judge me ; and so he quietly slept in the Lord. The next day after two other men were burned , and a woman buried alive for the same cause , who joyfully and cheerfully suffered Martyrdome . At Delden two Virgins of a noble stock , who frequently and diligently attended Sermons , being apprehended and examined , couragiously confessed and maintained the truth , whereupon they were condemned , and the younger was first burned ; In the fire she prayed so ardently for her enemies , that the Judges greatly marvelled at it ; Then did they exhort the elder , that if she would not recant , yet at least that she would petition to have her punishment changed into beheading instead of burning , whereupon she answered , that she held no errour of which she had cause to repent , but the truth which was consonant to the Scriptures , in which she trusted to persevere unto the end : And for the kind of her punishment she feared not the fire , but would rather follow the example of her dear sister , and so being put into the fire she quietly slept in the Lord. But this was marvellous , that after their death , the bodies of them both remained white , and unhurt by the fire , whereupon some Christians privily in the night buried them . Anno Christi , 1545. There was in Mechlin one Andrew Thiessen , who had three sonnes and a daughter , whom he carefully brought up in the knowledge of the truth ; after which he went into England , and there died ; Two of his sonnes went into Germany to study there , and after a time returned home again , instructing their mother , brother , and sister in the right knowledge of Christ , which being taken notice of , they were all carried before the Magistrate , and exhorted to returne to the Church of Rome again ; The younger brother and sister , being not so throughly grounded in the truth by reason of their yeares , yielded something and so were sent home again : the mother , who remained constant , was adjudged to perpetual imprisonment : the two elder brethren defended the truth stoutly against the Friars ; Disputation not prevailing , they proceeded to torments , endeavouring to know of them who was their Master , and what fellows they had ? they answered that their Master was Christ , who bare his Crosse before them ; and for fellows they had innumerable , dispersed in all places . At last they were condemned to the fire ; and at the place of execution , they began to exhort the people , whereupon bals were put into their mouths ; which through vehemency in desiring to speak , they thrust out again , intreating them for the Lords sake that they might have leave to speak ; and so singing with a loud voice , they were fastened to the stake , where they prayed for their Persecutors , exhorted one another , and endured the fire patiently : One of them feeling the violence of the flame , said , O what a small pain is this compared with the glory to come ! and so , committing their spirits into the hands of God , they finished their race . Anno 1545. There was a great persecution in Dornick ; and amongst others there was one Adrian Tailor and his Wife apprehended , and upon their examination , the man being somewhat timorous , relented something , and so was beheaded : but the woman , being more constant was put into an iron grate and so buried alive . There was also one Master Peter Bruly about the same time , sometimes a Preacher in Strasburg , but now at the request of the faithful in Dornick , a diligent Preacher there ; He used to preach in houses , the door standing open ; the Magistrate hearing of it , laid wait for him , shutting up the City gates , and searching three days for him ; but the brethren in the night time let him down in a basket over the wall ▪ and when he was down , one of them leaning over the wall to bid him farewel , unawares threw down a loose stone , which falling upon his leg , brake it in pieces ; He complaining of his hurt , the watchmen heard him and apprehended him . Then did he give thanks to Almighty God , who by that providence staid him there to bear witnesse to his truth : whilst he was in prison , he ceased not to instruct and confirm all them that came to him in the Word of grace : after four moneths imprisonment he was condemned to be burnt , and his ashes to be cast into the river ; The Friars took care that he should have but a small fire , that his pain might be the more increased , yet he constantly and chearfully suffered Martyrdom . God made the Ministry of this good man very powerful to many ; amongst others there was one Peter Mioce , who had lived long in all manner of wickedness and licenciousness ; but being , through Gods grace , converted , he excelled all the rest of the brethren in zeale and holinesse ; at last he was apprehended , and being asked whether he was one of Peter Brulies disciples : he said that he was , and that he had received much benefit by his Doctrine : withall professing that his doctrine was consonant to the holy Scriptures ; whereupon he was let down into a deep dungeon full of Toads and other vermine : Afterwards he was brought forth before the Senate , who had provided some Friars to convert him : To whom he said , When I lived an ungodly life in all manner of vice and wickedness , you never said word to me ; but now for savouring and favouring the Word of God , you seek my blood . Then did they examine him about sundry Articles of Religion , to which whilst he was making a full answer , they cut him off , bidding him answer in two words , Yea , or No ; Whereupon he said , If you will not give me leave to answer fully to things of such importance , send me again to my dungeon amongst the Toads and Frogs , who will not interrupt me whilst I talk with my Lord my God : Shortly after he was condemned to be burned : and having a bag of powder hung about his neck , when the fire came to it , it gave a crack : whereupon the Friars told the People , that the Divel came out of him and carried away his soul to hell . A tyrannous Prince in Germany apprehended a godly Minister , and for his constancy in the truth , put out both his eyes , and kept him a long time in prison , afflicting him with divers kinds of torments ; Then did he cause him to be degraded , shaving the skin off his head , and rubbing it with salt till the blood ran down his shoulders , and paring off the ends of his fingers ; so that four days after he patiently yielded up the Ghost . Not long after there was a godly Minister in Antwerp , called Christopher Fabri , that was betrayed by a woman , who pretended a great zeal to Religion , and was cast into prison , where he lay for a long time , and endured much misery : at last he was brought forth and condemned to be burnt alive . And when the Margrave brought him forth to execution , the people having first sung Psalmes , fell to casting of stones against the Executioner , so as the poor Prisoner being bound , and fire set to him , the Margrave durst stay no longer but ran away , and so did the executioner ; but before he fled , by the command of the Margrave , he took a hammer and beat out Fabrie's brains , and stabbed him into the back with a dagger , so that the people running to save him from the fire found him dead : after which by the command of the Margrave , he had a great stone tied about his neck , and was thrown into the river . Anno 1549. One Nicholas and Barbara his wife , and one Austin and Marrian his wife , Germans by birth , went to Geneva , where they lived for a space ; then returning through Germany they intended to go into England , but having passed through Dornick , they were discovered to the Lieutenant thereof , who speedily pursuing them , overtook them ; yet at that time God delivered Austin out of their hands : but Nicholas and the two women were apprehended and carried back by the souldiers ; Coming to an Inne by the way , at table Nicholas gave thanks : whereat the wicked Captain swearing grievously , said , Let us see , thou lewd Heretick , if thy God can deliver thee out of my hand ; Nicholas replyed , Hath Christ ever offended you that by your blasphemous swearing you thus tear him in pieces ? Pray you if you have any thing against Christ , rather wreak your anger upon this poor body of mine , and let the Lord alone ; Then did he bind them hands and feet , and carried them to Burges , and cast them into the dungeon . Divers Friers coming to them , Nicholas in disputing with them so confounded them , that they went away ashamed , saying , that he had a divel , crying , To the fire with the Lutherane . Afterwards the Magistrate sought to pump out of Nicholas what acquaintance he had in that City : but not prevailing with him , he went to his wife , and by flattering speeches and fair promises , he wrought so upon her weaknesse , that he gat out all that she knew , whereupon ensued a great persecution . Shortly after Nicholas was condemned to be burned , at the hearing of which sentence , he blessed the Lord who had counted him worthy to be a witnesse in the cause of his dear and wel-beloved Son Jesus Christ ; At the place of execution hew a commanded not to speak to the People , for if he did , he should have a woodden ball thrust into his mouth ; yet as he was binding to the stake , forgetting the command , he cryed out , O Charles , Charles , how long shall thy heart be hardned ? With that one of the Souldiers gave him a great blow : Then he said , Ah miserable People , who are not worthy that the Word should be preached to you ; The Friars crying out that he had a Divel , he answered them in the words of David , Depart from me all ye wicked , for the Lord hath heard the voice of my weeping ; and so commending his spirit into the hands of God , he ended his life in the midst of the flames . Marrian was condemned to be buried quick ; and when some earth was thrown upon her , the hangman stamped upon her with his feet till she died . Afterwards Austin that had before escaped , was apprehended , and being examined , though by nature he was a very timorous and weak man , yet did he stand to the defence of the truth valiantly , and answered his adversaries very boldly . Being condemned to be burnt , as he was going to execution , a Gentleman drank to him in a cup of wine , exhorting him to pity himself , at least not to destroy his soule : Austin thanked him , saying , What care I have of my soule you may see by this , in that I had rather give my body to be burned , then to sin against my conscience . Being tyed to the stake and fire set to him , he heartily prayed to the Lord , and so patiently departed . Anno 1551. The Emperour Chales the fifth , having obtruded the Interim upon Germany , many godly Ministers were persecuted and driven from their places for opposing the same , as may be seen in my first part of Lives . The city of Magdenburg also for refusing it , had an army sent against it , which besieged it for a whole year together , whereby many of the godly Citizens lost their lives , and others endured great miseries . But at last , Gods providence so ordering of it , warre arose betwixt the Emperour and the King of France , whereupon peace was granted unto Magdenburg upon good terms , and the inhabitants enjoyed their former Religion quietly . Anno 1555. There was one Hostius born at Gaunt , who for some time was a member of the French Church here in London in King Edwards days : but in the beginning of Queen Maries reign , he went vvith his family to Norden in Frizeland : and aftervvards having some businesse to Gaunt , he went thither , where he instructed many of his friends in the truth ; and hearing that a Friar used to preach good doctrine , he went to hear him ; but the Friar that day defended transubstantiation , which so grieved him , that he could scarce refrain from speaking till the Sermon was ended . When the Friar was come down from the Pulpit , he charged him for preaching false doctrine , perswading the people by the Scripture , that the bread was but the Sacrament of the Lords body ; but the people making a tumult , carried him out of the Church in a croud ; and he had not gone far before he was apprehended by an Officer , and carried to prison ; Then came divers Friars to reason with him ; and he stood to the trial of the Scriptures only , which they refused . During his imprisonment he wrote a consolatory letter to his wife , exhorting her to bring up his children in the fear of God. Being condemned , he was commanded not to speak to the people ; being bound to the stake , he prayed for his enemies , and was first strangled , and then burnt . The same year there was at Dornick one Bertrand , who to enjoy the freedome of his conscience went to Wesell ; but being desirous to draw his wife and children thither , he went thrice to Dornick to perswade her to go with him ; yet could he by no means prevail with her ; Then did he set his house in order , desiring her to pray that God would establish him in the work that he went about ; and on Christmas day he went to the great Church at Dornick ; and the Priest being at Masse , when he was about to elevate the Host , Bertrand took the cake out of his hand and trampled it under his feet , saying , that he did it to shew the glory of that god that they worshipped , or rather what little power he had ; labouring to perswade them that the cake was not their Saviour ; At first the people stood amazed , but presently they raised such a tumult that Bertrand hardly escaped with life . The Governour hearing of it , was exceedingly enraged , and sent for Bertrand into the Castle , asking him whether he was sorry for his fact , and whether he would do it if it were to do again ? Bertrand answered , That he would , and if he had a hundred lives to lose , he would lose them all in that quarrel ; Then was he thrice put to the rack and tormented cruelly to draw from him who were his setters on ; yet could they get nothing from him : Then was he condemned , and drawn from the Castle to the Market-place with a Ball of iron in his mouth : There he was set upon a stage , and had his right hand wherewith he did the fact , crushed between two hot irons with sharp edges , till the form of his hand was quite changed ; Then did they bring other red hot irons for his right foot , which they used as they had done his hand , which he with marvellous patience and constancy underwent , putting out his foot of his own accord to them ; Then taking the ball of Iron out of his mouth , they cut out his tongue : notwithstanding which , he continually called and cryed unto God , which caused them to thrust in the ball of iron again ; Then was he let down in an iron chaine upon the fire and pulled up again , and so they continued pulling up and letting him down till he was burnt to ashes , which ashes they threw into the river . From Locrane in Helvetia the Ministers were banished , but were entertained by the Tigurines . Two other good men born in Dornick , went into divers reform●d Churches , where they increased much in knowledge and godlinesse , and at last resolved to return to Dornick , to do what good they could in their own Country ; and it so fell out that on a day when many good people were gone to a wood to hear the Word of God preached to them by a Minister of Jesus Christ , their Adversaries having intelligence of it , followed them thither , and took about thirty of them , amongst whom were these two men , who fell to singing of Psalms , supposing that they should be presently burned ; but afterwards they were condemned to be beheaded ; and so they comfortably ended their lives . Also divers godly men and women suffered Martyrdome at Valence , amongst whom was James Faber , an old man , who , when they argued with him about his religion , said , Though I cannot satisfie you by reasoning , yet I can constantly abide and suffer for the truth of the Gospel . Also one Godfride , being condemned at Dornick for an Heretick ; Nay said he , Not an Heretick , but an unprofitable servant of Jesus Christ. When the Hangman would have strangled him to ease his pain in burning , he refused , saying , that he would abide the sentence of death which was passed upon him . Besides these , there were both in the upper and lower Germany many others secretly made away ; some drowned : some bured quick ; some murthered in prison , &c. A godly Minister was also poisoned by a Priest at Erford for preaching the truth of Christ ; Besides many others . In the city of Lile the Gospel was secretly preached for three years together , sometimes in houses , then in woods , fields , and Caves of the earth , not without hazard of their dearest lives if they had been discovered ; yet did not dangers cool the zeal of Gods people ; but what was preached , was accordingly practised amongst them ; works of mercy and charity were their exercise , not only towards those of the houshold of faith , but towards those which were without also ; so as many by means hereof were drawn and brought to the knovvledge of Christ. This so enraged Satan and his instruments , that Anno 1556 , the time being come wherein God had given them power to try and exercise the faith of his people , they neglected not to shew their cruelty upon them : and for that end one night about ten of the clock , the Provost of the City with his armed Sergeants made search to see if they could find any met together ; but , by Gods Providence , there was no meeting of Gods People at that time ; then went they to the house of one Robert Oguire , which was a little Church ; for all in it , both small and great , were familiarly instructed in the knowledge and fear of God. Being violently entred into the house , seeking up and down for their prey , they found certain books which they took away with them : but Baudizon the son of Robert , whom they principally sought after , was not then at home , being gone abroad to confer of the word with some of the brethren . Before the Provost was departed , Baudizon came home , and knocked at the door . Martin his younger brother , who watched for his coming , bade him presently to be gone : but he thinking that he had mistaken him for some other , continued knocking , saying , It is , I open the door . Then came the Sergeants and opened the door , and laying hold on him , said , Ah Sir , you are well met , and with that the Provost arrested him in the Emperours name , withall causing the Father , Mother , and two sons to be bound , and so carried them away towards the prison ; As they went through the streets , Baudizon said aloud : Oh Lord , assist us by thy grace , not only to be prisoners for thy names sake , but to confess thy holy truth in all purity before men , so far as to seal the same with our blood , for the edification of thy poor Church ; they were all cast into several prisons , yet remained chearfull , praising God for accounting them worthy to suffer for his truth ; and after a few dayes they were all brought forth before the Magistrates , who speaking to Robert Oguire said ; We hear that you never come to Masse ; That you disswade others from it ; That you keep Conventicles in your house , where erroneous doctrine is preached , &c. Robert answered , I indeed refuse to go to Mass , because the death and precious blood of Christ is utterly abolished there , and troden under foot , &c. And I cannot deny but there have met together in my house honest people , fearing God ; Not with intention to harm any , I assure you , but for the advancement of Gods glory , and the good of many , &c. Then one demanded what they did when they met together ; To which Baudizon ansvvered , When vve meet together in the name of our Lord Jesus Christ to hear the Word of God , vve first , falling on our knees before God , in the humility of our spirits , do make confession of our sins before his Divine Majesty : then we pray that the Word of God may be rightly divided , and purely preached ; then we pray for our Soveraign Lord the Emperour , that the Common-wealth may be peaceably governed to the glory of God ; yea we forget not you whom we acknowledge our Superiours , intreating our good God that you may maintain this City in tranquillity , &c. Thus you hear what we do in our Assemblies : and if you will not be offended to hear the summe of our prayers , I am ready to recite the same unto you . One of the Magistrates wished him to go on , whereupon kneeling down , he prayed before them all with such fervency of affection , and ardency of zeal , that it forced the Magistrates to break forth into tears ; Baudizon rising up , said , Your Masterships may hereby take a scantling how we are imployed in our meetings . Being further examined , every one of them made an open Confession of his faith , and so were returned to prison again ; And not long after they were tortured upon the Rack to make them confesse who they were that met at their house : but they would discover none but such as they knew were at that time out of their reach . Four or five dayes after , the men were again convented before the Magistrates , who asked them if they would submit themselves to the will of the Magistrates : Robert and Baudizon said they would ; but Martin the younger sonne said , he would not submit thereto , but would accompany his Mother , and so he was sent back to prison ; and the Father with his eldest son were presently adjudged to be burnt alive . Sentence being pronounced , one of the Judges said , This day shall you go to dwell with all the Divels in hell fire ; Then were they returned to prison , praising God , and by their patience and constancy , conquerred the rage and fury of their enemies ; In prison there came some Friars to them , telling them that the hour was come wherein they must finish their dayes : They answered ; Blessed be the Lord our God , who now delivering our bodies out of this vile prison , will receive our souls into his glorious and heavenly Kingdom . Then said one of the Friars , Father Robert , thou art an old man , I intreat thee in this thy last hour think of saving thy soule ; and if thou wilt give ear to me , I le warrant thee thou shalt do well ; Robert answered , Poor man , how darest thou assume that to thy self which belongs to God alone , and so rob him of his honour ? &c. Another wishing him to pity his soul , he said , Dost thou not see what pity I have on it , when for the name of Christ I am willing to give my body to the fire , hoping to day to be with him in Paradise , &c. Then said a Friar , Out Dog , thou art not worthy the name of a Christian : thou and thy sonne are resolved to damne your soules with all the Divels in hell . Then would they have severed the Father from his son , which Baudizon perceiving , said , Pray you let my Father alone , he is an old man , hinder him not from receiving the Crown of Martyrdome . Another Friar said , Away Varlet , thou art the cause of thy Fathers perdition . Whilst Baudizon was stripping and fitting himself to be sacrificed , some of the Friars had fastned a Crucifix in the old mans hands , perswading him that it would please the People , and that for all that , he might lift up his heart to God , &c. But so soon as Baudizon saw it , he said , Alasse Father , what do you now ? will you play the Idolater at your last hour ? and so pulling the Idol out of his hand , he threw it away . At the place of execution they were set upon a Scaffold , and Baudizon desired leave to make a Confession of his faith : answer was made , that he might confess himself to a Friar if he would , which he refusing , was readily haled to the stake , where he began to sing the 16. Psalm ; then said a Friar , Do you not hear what wicked errors these Hereticks sing , to beguile the people withall ? Baudizon hearing him , replyed : Thou simple Idiot , callest thou the Psalms of David errours ? but no marvel , for thus are ye wont to blaspheme against the Spirit of God. Then seeing them about to chain his Father to the stake , he said to him , Be of good courage Father , the worst will be past by and by . Then did he often breath forth : Oh God , Father everlasting , accept the sacrifice of our bodies for thy well-beloved Son Jesus Christ his sake . A Friar cryed , Out Heretick thou liest ; God is none of thy Father ; the Divel is thy Father . Baudizon fixing his eys upon heaven , said to his Father , Behold , I see the heavens open , and millions of Angels ready to receive us , and rejoycing to see us thus bearing witness to the truth in the view of the world . Father , let us rejoyce and be glad , for the joys of heaven are opened to us . Then said a Friar , I see Hell open , and millions of Divels are ready to carry you thither . A poor man in the croud cryed out , Be of good comfort Baudizon , stand to it , thou fightest in a good quarrel , I am on thy side ; which words so soon as he had spoken , he departed , and so hastened himself from danger . The fire being kindled , Baudizon oft said to his Father , Yet a very little while and we shall enter into the heavenly mansions ; the fire encreasing , the last words which they spake , were , Jesus Christ thou Sonne of God , into thy hands we commend our spirits , and so they sweetly slept in the Lord. After the death of these worthy champions of Christ , many of the Popish rabble were sent , if possible , to seduce the Mother and son remaining in prison ; and coming to them , the first subtilty they used was to separate them asunder ; then they set upon the woman as the weaker vessel , and so wrought upon her that she began to waver and let go her first faith ; this the adversaries much rejoyced in ; and the poor flock of Christ in that place hearing of it , were as much afflicted with the news ; but God left them not in this mournful condition long : For a Monk one day going to her , perswaded her to draw her sonne Martin to the same recantation with her self , which she promised to do ; but when they came together , Martin perceiving the grievous Apostacy of his Mother , bewailed it with many tears , saying to her , Oh Mother , what have you done ? have you denied him that redeemed you ? Alas what injury hath he done you that you should requite him with so great an injury and dishonour ? Now am I plunged into that woe which I most feared ; Ah good God that I should live to see this , which pierceth me to the very heart ? His mother hearing his pittiful complaints , and seeing him drowned in tears for her sake , began again to renew her strength in the Lord , and with tears cryed out , Oh Father of mercies , be merciful to me miserable sinner , and cover my transgression under the righteousnesse of thy blessed Son : Lord enable me with strength from above to stand to my first confession , and make me to abide stedfast therein even to my last breath . Presently in came the seducers , hoping to finde her in the same minde that they left her ; but she no sooner saw them , but cryed , Avoid Satan , get thee behind me , for henceforth thou hast nether part nor portion in me ; I will by the help of God stand to my first Confession , and if I may not sign it with ink , I will seal it with my blood : and so after this time , through Gods gracious assistance , she grew stronger and stronger ; Then were they both condemned to be burnt alive , and their ashes to be sprinkled in the aire . When the sentence was passed , as they returned to prison , they said ; Now blessed be God who causeth us thus to triumph over our enemies . This is the wished hour , our gladsome day is come ; let us not therefore forget to be thankfull for that honour that God doth us in thus conforming us to the image of his Sonne . Let us remember those that have troden this path before us ; for this is the high-way to the Kingdom of heaven , &c. Hereupon some of the Friars , being ready to burst for anger , said unto Martin that was most valiant , We see now Heretick that thou art wholly possest body and soul with a Divel , as were thy father and brother , who are now in hell . Martin answered , As for your railings and cursings , God will this day turn them into blessings in the sight of himself and all his holy Angels . When they came into prison , there came to them two persons of great quality , of whom one of them said to Martin , Young man , I have compassion on thee ; if thou wilt be ruled by me , and return to the Church of Rome , thou shalt not only be freed from this shameful death , but I will also give thee an hundred pounds ; Martin presently replyed , Sir , you present before me many temporal commodities : But alas ! do you think me so simple , as to forsake an eternal Kingdome for the enjoyment of a short temporal life ? No Sir , it s now too late to speak to me of worldly commodities ; I will hearken to no other speech but of those spiritual commodities which I shall enjoy this day in Gods Kingdome , &c. Soon after Martin and his mother were carried to the place of their Martyrdome , and being bound to the stake , the woman said : We are Christians , and that which we now suffer , is not for murther nor theft , but because we will believe no more than the Word of God teacheth us . The fire being kindled , the heat of it did nothing abate the fervency of their seal , but they continued crying , Lord Jesus into thy hands we commend our spirits , and so they blessedly slept in the Lord. A Friar at Gaunt called Charles Coninck , being through Gods mercy converted to the truth , left his Friars weed , and joyned himself to the brethren ; for which he was apprehended ; and remaining constant , was condemned : then came a special friend perswading him to recant , and he would procure him a Cannonship : To whom Charles answered , Sir , I thank you for your good will and kind offer , but I cannot accept them without offending God ; and that rest is no true rest and quietnesse , which is obtained against the peace of a good conscience : Shortly after his death , one of his adversaries which had the greatest hand in procuring of it ; fell into grievous terrour and horrour of conscience , whereof within a few dayes he died . The Persecution of the Duke de Alva in the Netherlands . WHen the light of the Gospel was much spread abroad in the Netherlands : King Philip of Spaine sent the Duke de Alva with a great Army to root out the Professors of it , who exercised unparalell'd cruelty against all sorts of persons , both of the Nobility and Commons , permitting his souldiers to ravish honest Matrons and Virgins , many times causing their husbands and Parents to stand by and behold it . This Duke on a time boasted at his own table that he had been diligent to root out heresie : for that beside those which he had slain in war , in the space of six years he had put into the hands of the common hangman above eighteen thousand persons . His sonne also Don Frederick being sent by him to Zutphen , was re-received by the Bourgers without any opposition , yet was he no sooner entred , but he fell to murther , hang and drown a number of the inhabitants , with infinite cruelties shewed upon wives and virgins ; yea , not sparing the very infants . From thence marching to Naerden in Holland , the inhabitants made an agreement with him , and he entred the town peaceably ; but never did Turks or Scythians , or the most barbarous and inhumane Nations in the world , commit more abominable cruelties than Don Frederick did in this town ; for when the Bourgers had given the best entertainment that they could to him and his souldiers , he caused it to be proclaimed , that they should all assemble themselves together in the Chappel of the Hospital , where they should be made acquainted with such Laws , according to which they should hereafter govern themselves ; but when these poor people were thus assembled , he commanded his souldiers to murther them all , without sparing any one ; the men were massacred , the women were first ravished , and then murthered most cruelly , the children and infants had their throats cut , and in some houses they tied the inhabitants to posts , and then set fire on the houses , and burnt them alive ; so that in the whole town , neither man , wife , maid , nor child , old nor young were spared ; and then the town was wholly razed to the ground without pity or mercy . After this Don Frederick besieged Harlem , which held out against him for a long time , but at last , their Provision being spent , they made bread of Linseed of Turnups , and lived upon the flesh of horses , dogs , cats , and such like : and this also in the end failing them , they were enforced to surrender the town upon composition , by which they were to pay two hundred and fourty thousand florins to redeem themselves and town from spoil . Don Frederick having thus got the town into his hands , commanded that at the tolling of the great bell , all the Bourgers and Souldiers should bring their armes into the state-house , that the townsmen should go into the Cloister of Zyel , the women into the Cathedral Church , and the souldiers into another Church , this done , all the Ensigne-bearers were singled out and imprisoned , and whilst the poor Bourgers were guarded in the Church , the perfidious Spaniards plundered their houses ; The next day this bloody Don Frederick caused three hundred Walloons to be hanged and headed : the next day Captain Riperda and his Lieutenant were beheaded , and a godly Minister called Stembach , was hanged , and two hundred fourty seven souldiers were drowned in the sea of Harlem ; the next day a great number were executed , and the day following three hundred more Souldiers and Bourgers lost their heads , and with them a godly Minister called Simon Simonson : presently after three of the principal men lost their heads , and shortly after all the English and Scots were beheaded , and to fill up this sea of blood , all the wounded and sick were beheaded before the Hospital door . In the mean time a Party of souldiers that lay without in a sconce , were all starved to death . Not long before , the strong town of Valenciennes in Henault , having set up the free exercise of the reformed Religion amongst them , were presently besieged by an army under the Signior of Noircarmes ; the siege lasted about three months , and the Citizens having no hope of relief , at last treated and surrendred the City upon good conditions ; but Noircarmes being entred , he kept the City gates shut for divers dayes , and most perfidiously and barbarously hanged up all the French souldiers , with all the Ministers and Protestant Merchants , and confiscated their goods . But besides these generals , let us also view some particulars . Anno 1560. There was in Flanders one John Herwin , a souldier of a very dissolute life : but God having a purpose to shew him mercy , put it into his heart to go into England , and accordingly he came to London in the beginning of Queen Elizabeths reigne , and by Gods good Providence was entertained in a Brewers family , where both master and servants feared God : His Master caused him often to go to the Dutch Church , where , by the Ministry of the Word he first began to tast , and afterwards more and more to increase in the saving knowledge of Christ. After a while he returned back into Flanders , and at Furne he was presently laid wait for by the Popish Bailiffe ; This occasioned his removal to Honscot ; and yet there also the Bailiffe being informed of him , went in the night with his Sergeants , and apprehended him ; By the way they met some drunkards in the streets ; whereupon the Bailiffe said , We have , as they say , many Gospellers in this town , but it little appears by these disorders . Herwin hearing him , said , Is drunkennesse a sin Master Bailiffe ? The Bailiffe answered , what of that ? Herwin replyed , Why then do you not commit these men to prison , seeing it is your office to punish vice , and to protect them that fear God ? To this the Bailiffe answered not . In the prison Herwin behaved himself so vertuously , that every one admired him . Being somewhat long before he was called before the Magistrate , he was much troubled at it , his heart being inflamed with an holy zeal to confesse Jesus Christ before his Judges . Yet many of the brethren were very fearful of him , considering what his former life had been , and what a novice he as yet was in the Profession of the Gospel . At last he had his hearts desire , being brought before the Sheriffe ; there a Priest was provided to dispute with him , to whose questions Herwin answered with such soundnesse of judgement and modesty , that it easily appeared that he had profited well in Christs school . Being asked of Christs real presence in the Sacrament , he answered , That the highest dwelleth not in Temples made with hands , &c. Whereupon he admonished his Judges to examine the doctrine of the Church of Rome by the true touchstone of Gods Word , whereby they might easily see how contrary it is to the Scriptures , &c. And having made a free Profession of his faith , he craved Justice one way or other ; but they still urged him to recant , to which he answered , My faith is not built upon mans opinion , but the Lord hath taught me to eschew evil , and to do good ▪ Then was he returned to prison again . During his imprisonment he was dangerously assaulted by some subtile and cunning Friars , who alledged the sayings of diverse of the Fathers , to prove their transubstantiation ; but he , through Gods mercy , holding close to the Word of Christ , overcame them . In prison he used to recreate himself by singing of Psalms , and the people used to flock together to the prison door to hear him ; This so angred the Popish Clergy , that they sought to hinder him from singing , and for this end they caused two desperate Malefactors to be put into the same room with him ; but within a few dayes , these Villains brake prison and escaped , leaving opportunity to Herwin to escape also ; but he , fearing that his flight might be prejudicial to other godly persons in the City , upon whom it would be charged , resolved rather to remain there , than to flie : Presently after news was brought him that sentence of death was passed upon him , whereupon he thanked God for advancing him to so high an honour as to be accounted worthy to suffer for his name : Testifying the inward joy which he felt in his soul by a letter that he wrote to the brethren , wherein he exhorted them to constancy and perseverance in the doctrine of the truth which they had received from God : Within a few dayes after he was carried forth to hear his sentence , at which time the Magistrate by earnest intreaties and large promises sought to bring him to a recantation , and to worship their breaden God , promising that thereupon he should be presently released : but Herwin refusing their offer of life upon those termes , was bound and carried into a Chappel where they celebrated the Masse ; at which time , to shew his detestation of their idolatry , he turned his back , winked with his eyes , and stopped his eares . At the elevation of the Host one asked him if Jesus Christ was not now between the Priests hands ? To which he answered , No , he is in heaven at the right hand of his Father : Then was the sentence of death read against him . As he was going to execution , he said to the people , See here how this wicked world rewards the poor servants of Jesus Christ : whilst I was a drunkard , a player at Cards and Dice , living in all dissolutenesse and ungodly behaviour , I was never in danger of these bonds ; yea , I was then counted a good fellow , and at that time , Who but I ? But no sooner began I , through Gods grace , to seek after a godly life , but presently the world made war upon me , and became mine enemy , &c. yet this discourageth me not ; for the servant is not better than his Lord ; seeing they persecuted him , no question but they will persecute us . At the place of execution , one gave him his hand , and comforted him : then began he to sing the 30. Psalm , whereupon a Friar interrupted him , saying , Oh John turn , there is yet time and space ; the Martyr disregarding his words , turned his back upon him ; and some of the company said to the Friar , Turn thou , thou hypocrite ; and so Herwin quietly finished his Psalm ; many joyning with him in singing of it ; then said the Friar , Be not offended good people to hear this Heretick to sing of God ; The people answered , Hold thy peace thou Balaamite , here is no body offended . There were present at least four hundred that encouraged the Martyr to continue to the end , as he had well begun ; To whom he answered Brethren , I fight under the Standard , and in the quarrel of my great Lord and Captain Jesus Christ. Then he prayed , and so went into his Cabin made with fagots , saying to the people , I am now going to be sacrificed ; Follow you me when God of his goodnesse shall call you to it : and so he was first strangled , and then burnt to ashes . Anno 1561. There was apprehended in Antwerp one John de Boscane , who for his constancy in Religion was condemned to death : But the Magistrate fearing an uproare if he should put him to death publickly , knowing that he was a man free of speech , and beloved of the people , he resolved for this cause secretly to drown him in the prison ; and for this end a tub with water was provided , and an Executioner sent to drown him ; but the water was so shallow , and the Martyr so tall , that he could not possibly be drowned therein ; whereupon the Executioner gave him many wounds and stabs with a dagger , and so this holy Martyr ended his life . About the same time another servant of Jesus Christ , having made a bold Profession of his faith , was in the same City sentenced to death ; and because they du●st not execute him publickly , they privately sent and beheaded him in prison ; his name was John de Buisons . The godly in this City of Antwerp , being desirous to take all opportunities to meet together in the fear of God , on a day when the Popish party was met to behold great triumphs , they withdrew themselves out of the City , and went into a Wood , where their Minister preached the Word of God to them ; The Drosart of Marksem being advertised hereof , took his officers and went thitherward ▪ by the way he met with some poor boyes that were cowherds ; to whom he promised new cloaths if if they would bring him to the place in the Wood where their assembly was ; which they undertaking , he sent some of his officers along with them into the Wood , who coming to the place like wolves , the sheep of Christ began to flie : the Minister seeing their fear , admonished them not to stir ; The Persecutors were not above five or six , and the persecuted four or five hundred , so that they might easily have resisted them , but they would not . The officers chiefly aimed to apprehend the Minister , and having caught one of the Assembly , they thought him to be the man , crying one to another , Hold the Priest fast , striking him with their Pistols and staves , and so carried him to the Drosart ; they caught also two or three more , which afterwards made an escape : the man only that remained with the Drosart whose name was Bartholomew , was often set upon to be turned aside from his holy Profession ; Why , say they , cannot such a young man as thou art content thy self with our Religion and glorious Church , adorned with gold , silver , precious stones , in which there is such melodious musick , both of voices and instruments , but thou must needs joyn thy self to that Church that is hated , despised , and exposed to all manner of contempt ? Bartholomew overcame all these tentations by the power of the Almighty , saying , That which is greatly esteemed amongst men , is altogether abominable in the sight of God ; Then was he condemned and beheaded ; by which death he glorified God. Anno 1568. There were apprehended in Antwerp , one Scoblant , John de Hues , and Joris Coomans , who being cast into prison were very oyful , confessing that nothing befell them but by Gods divine Providence , as they acknowledge in a letter which they wrote to the brethren , wherein they thus write , Seeing it is the will of God that we should suffer for his name , and in the quarrel of his Gospel , we certifie you , dear brethren , that we are joyful ; and however the flesh continually rebels against the spirit , counselling ever and anon according to the advice of the old Serpent : yet we are well assured that Christ , who hath bruised , will still bruise the Serpents head , and not leave us comfortlesse ; we are indeed sometimes pricked in the heele , yet we are not discouraged , but keep our faith close to the promises of God , &c. Be not therefore dismayed for our bands and imprisonment ; for it is the good Will of God towards us , and therefore we pray that he will give us grace to persevere constantly unto the end . Shortly after Scoblant was brought to his trial , where he made a good confession of his faith , and so was condemned . Returning to prison , he earnestly requested the Jailor that he would not suffer the Friars to come and trouble him ; for , said he , they can do me no good , seeing the Lord hath already sealed up the assurance of my salvation in my heart , by his holy Spirit . I am now going to my Spouse , and putting off this earthly mantle , to enter into his celestial glory , where I shall be freed from all superstitions . Would to God that I might be the last that these tyrants should put to death , and that their thirst might be so quenched with my blood , that the poor Church of Christ might henceforth enjoy rest and quiet . When he was to go forth to execution , he sung the fourtieth Psalme with his fellow prisoners , then said the Lords Prayer , and so kissing each other , they commended one another unto God with many teares . Being tied to the stake , he was burned alive , calling upon the name of the Lord. John Hues died in prison , whereupon Joris wrote thus to his friends ; Brethren , I am now left alone , whereas we were three in number . John Hues is now dead in the Lord ; and yet I am not altogether alone , seeing the God of Abraham , Isaac and Jacob is with me ; he is my exceeding great reward , and will not fail to reward me so soon as I shall have laid down this earthly tabernacle . Pray unto God that he will strengthen me to the end ; for every hour I expect the dissolution of this house of clay . When he was brought forth before the Judges , and examined of his faith , he answered freely , and proved what he said by the holy Scriptures ; and being asked whether he was resolved to die for the faith which he professed ? he answered , I will not only venture to give my body , but my soul also for the confirmation of it ; and so being condemned , he was shortly after burned , dying with much comfort . The persecution growing hot in Flanders , one Giles Annik , and John his sonne removed to Emden ; but by reason of their sudden departure they could not take their wives with them ; whereupon in the year 1568. they returned back to fetch their wives , who were at Renay ; yet in regard of the danger , they durst not go into the town openly , but took up their lodging in the evening , at an honest mans house called Lewis Meulin . Now it so fell out that that very night the enemies had appointed to make a secret search after such as professed the Gospel , and so passing by this house , and seeing the light of a candle in it , expecting their prey , they forced open the door , and took these two , together with their Host prisoners , God having appointed them to bear witnesse to his truth : After they had been in prison awhile , they were all three condemned for Hereticks ; and presently after Giles , the father , was burned . John , the son , being fetched to execution , when he saw the man that first apprehended him , he called him to him , saying , I forgive thee my death , and so he , with Lewis Meulin , were both beheaded . About the same time there was also a godly widow apprehended and cast into prison , her crime was , for that about two years before she had suffered a Minister to preach in an out-house on the backside of her dwelling . She was very charitable in relieving the poor , and every way shewed forth the fruits of a true saving faith : After seven moneths imprisonment she was condemned to die , and a Priest coming to her , to hear Confession , she spake to him with such a divine grace , and with a spirit so replenished with zeal , that he went from her with teares trickling down his cheeks , saying , I came to comfort you , but I have more need to be comforted of you : when she was carried forth to execution , she went with much boldnesse and joy of heart , and having her head cut off , she sweetly slept in the Lord. There was also one Christopher Gauderin , that at first was brought up under the Abbat of Hename ; but the Abbat dying , he betook himself to the weaving of linnen , and quickly grew expert in his trade ; But having been trained up in a bad schoole , when the Sabbath came , he spent riotously what he had gotten all the week by his labour : Now , through Gods mercy , it so fell out that a godly man working with him , would often tell him of the danger of his present condition , exhorting him rather to distribute his gettings to the poor , assuring him that if he spent his money so wastfully , God would call him to an account for it : These with the like exhortations so wrought upon him through the grace of God , that he began to change his course , and in stead of frequenting Taverns , he became a diligent hearer of Sermons , and gave himself much to reading of the holy Scriptures ; so that not long after he was called by the Church to the office of a Deacon , which he discharged carefully and faithfully . Shortly after having occasion to go to a place called Audenard , to distribute some almes to the poor there , he was apprehended ; and the Bailiffe that had formerly seene him in the Abbats house , asked him how he came to turn Heretick ? Nay , said he , I am no Heretick , but a right believing Christian , and what I learned of him I am now ashamed to remember . In prison he had many disputes about his faith , which he so maintained and defended by the Word of God , that he silenced all his adversaries . Some told him that he would cast away himsef in his youth , being but thirty years old , to whom he answered , That mans life consisted but of two dayes , viz. The day of his birth , and the day of his death , and therefore he must needs die once , And for my part , said he , I am now willing by death to passe into eternal life . When news was brought him in the evening that he must die the next day , he retired himself , and poured out his soul in prayer unto God till ten a clock ; and after his rest , the like he did the next morning : Having ended his Prayer , he put on a clean shirt and washed himself ; saying to his fellow-prisoners , Brethren , I am now going to be married , I hope ere noon to drink of the wine of the Kingdome of heaven ; When he came down he found three other prisoners that were to suffer with him . These four exhorted and encouraged one another to suffer patiently and constantly ; Then came a Friar , saying , that he came to convert them , To whom Christopher said , Away from us thou seducer of souls , for we have nothing to do with thee ; The Hangman coming to put gagges into their mouths ; one of them said , What ? shall we not have liberty at this our last hour to praise God with our tongues ? Christopher answered , Let not this discourage us , the more wrong our enemies do to us , the more assistance we shall finde from God ; and so ceased not to comfort them till himself was gagged also ; Their sentence was that they should be hanged for hearing Sermons : and so with admirable constancy they yielded up their souls to God ; One of them being a woman was condemned to be beheaded , because she had sung Psalms , and exhorted her neighbours out of the Word of God , at a womans upsitting : Her body was grown very feeble , so that she was caused to sit on a stool , where she received three blows with a sword overthwart her teeth : yet did she constantly sit still till she received the Crown of Martyrdom , Anno 1568. About the same time there was in a town a mile distant from Gand , a Minister whom it pleased the Lord to illuminate with the saving knowledge of his Gospel , whereupon he became a diligent and faithful Preacher of it , both in his life and doctrine ; yea , he went from house to house exhorting and comforting every one as he had occasion out of the Word of God ; and above all , labouring with them to beware of the abominable superstitions of the Papacy . The Popish Clergy of Gand having intelligence hereof , fearing lest by this means , their doctrine and authority would come into contempt , caused him to be apprehended and cast into a deep and dark hole , where he remained bearing his affliction patiently , and calling upon God night and day , praising him for accounting him worthy to suffer for his names sake . Whilst he lay there , many good people came to visit him , receiving such instructions and consolation from him , that they could not be drawn to leave him till necessity enforced , neither then could they depart without abundance of tears . The Priests and Friars sought by all means to draw him to a recantation , but to no purpose , for he still kept himself close to the Word of God , which so vexed them , that at last they procured his condemnation to be hanged . The Spanish souldiers which carried him to execution , would needs have him burned , binding and straining him exceedingly with cords , and in the way abused him shamefully with mocks and scoffs , thrusting him forwards and striking him ; the Captain also gave him a blow on the face with his Gantlet , which much disfigured him ; yea they used him worse then a dog , being the more enraged against him , because of his patient and meek carriage ; At last they thrust him into a little Cabin piled with Fagots , and so burnt him , continually calling upon God till he resigned up his Spirit to him . Anno 1568. There was a Goldsmith dwelling in Breda , who had long been a Deacon of the Church in that place , his name was Peter Coulogue : in his house the Church often met for the service of God ; the Popish adversaries being much enraged hereby , cast him into prison , which the faithful much grieved at , and endeavoured to visit and comfort him : This the enemies taking notice of removed him into the Castle ; during his abode there , though all others were excluded from him , yet his Maid-servant brought him his food daily , never ceasing to confirm and comfort him out of the Word of God , as well as she was able , for which at length they imprisoned her also : This she was right glad of , thinking her self happy to suffer for righteousness sake . Not long after Peter was put to the torment , which he endured patiently ; then did they fetch Betkin also to it , whereupon she said , My Masters , wherefore will you put me to this torture , seeing I have no way offended you ? if it be for my faiths sake , you need not torment me , fos as I was never ashamed to make a confession thereof , no more will I now be at this present before you , but will , if you please , freely shew you my mind therein ; Yet for all this they would have her to the Rack , whereupon she again said , If I must needs suffer this pain , I pray you give me leave to call upon my God first : This they consented to : and whilst she was fervently pouring out her prayers unto God , one of the Commissioners was surprised with such a fear and terrour , that he fell into a swoon , and could not be recovered again , by which means the poor maid escaped Racking . Shortly after , these two innocent persons were condemned to be burned , and as they were led to execution , there was much lamentation amongst the people . Peter and Betkin prayed earnestly unto God to strengthen them , and perfect the good work that he had begun in them , and to assist them till they had finished their course . The courage and constancy of the maid did so work upon many of the people , godly men and women , that not considering the danger , they brake through the multitude , embracing the Prisoners , and praising God for their constancy , saying to them , Fight manfully , for the Crown is prepared for you : At the place of execution Betkin with a chearful and amiable countenance spake thus to the people : Dear brethren and sisters , be alwayes obedient to the Word of God , and fear not them that can kill the body , but have no power over the soul : as for me , I am now going to meet my glorious Spouse the Lord Jesus Christ ; Then falling upon their knees they prayed to the Lord with great devotion ; And the executioner fastening them to the stake , strangled Peter , Betkin encouraging him till he yielded up the Ghost , and till the fire had taken hold of her self ; and in the flames she was heard to magnifie the Lord , till she yielded up her spirit into his hands . About this time multitudes of persons were murthered in Flanders by the bloody Inquisition , whose dead bodies were cast out to be gazed upon in every place ; and multitudes of believers , both men and women were cast into prisons , where they languished till many of them died . In the City of Valence there were executed fifty seven persons , most of them Burgesses , only because they clave to the true faith of Jesus Christ. The Martyrdom of William of Nassaw , Prince of Orange . THe Estates of the United Provinces , having declared the King of Spaine to be fallen from the Government of of those Countries , they chose William of Nassaw , Prince of Orange , to be their Captain General , whereupon he was proscribed by the King of Spain , and a great summe of mony promised to him that should slay him ; Not long after a desperate villain called Joanville was suborned to do the feat ; for which end he was directed to charge his Pistol with two bullets , and to shoot him behind in the head ; the day appointed for this execution was March 18. 1582. upon which day the Prince was to be at a great feast at the Duke of Anjous Court ; but the presse being great there , Joanville chose rather to do it at the Prince of Oranges own house as he was at dinner ; the Villain being thus desperately resolved , a Jacobin Friar came to confess him , fortifying him in his resolution with many sweet words , perswading him that he should go invisible , for which end he gave him some characters in paper , and little Frogs bones , and other conjurations . Being thus assured , he drunk a cup or two of Malmsey , and so accomxanied with his Ghostly father , he went to the Princes Court ; at the stair-foot the Friar gave him his blessing , encouraged him , and so left him ; The Prince of Orange was set at dinner , with the Earles of Laval , Hohenlo , and many other Noblemen ; Joanville came into the dining-room , attired like a Frenchman , so that he was taken for a servant to some of those French Noblemen ; He thrust forward twice or thrice to come behind the Prince to shoot him in the head , as he was directed , but was still repulsed by the Princes Gentlemen that stood about him ; Dinner being done , the Prince was going to his retiring chamber , whereupon this Villain gat before a window in the Hall , close by the door of that room into which the Prince was to go ; As the Prince passed towards it , he was shewing the Earle of Laval the cruelties that the Spaniards had exercised in the Low-Countries , which were wrought in the hangings ; and having his face turned , this murtherer discharged his Pistol at him ; but the Prince , as God would have it , turning at the same instant , the bullet entred in at his throat under the right chap , being so near that the fire entred with the bullet into the wound , burning his Ruffe and Beard ; it brake out one of his teeth , pierced the jugular vein , but hurt not his toungue , and so came out at his left cheek hard by his nose ; the blow being given , one with an Halberd could not contain himself , but thrust the Villain through , and slew him . The Chirurgions being sent for , found that the fire which entred the wound , had cauterized the jugular vein , and had done him much good , so that the wound was not mortal . The Friar was afterwards apprehended and executed . Anno 1584. The Spaniards thinking they had no greater enemy in the world than the Prince of Orange , and that if he were dead they should quickly attain their desires in the Netherlands ; they suborned one Baltazar Gerard , an high Burguignon , to murther him , who bought a good paire of Pistols , and on the tenth of July watched when the Prince should go down into the Hall to dinner at Delpht in Holland , and as he passed by , he demanded a Pasport of him ; the Princesse observing that he spake with an hollow and unsetled voice , she asked her husband who he was ? saying that she did not like his countenance ; the Prince answered that he demanded a Pasport , which he should presently have : After dinner the Prince going out of the Hall , the murtherer stood behind a Pillar in the Gallery , and as the Prince passed by , suddenly shot him from the left side to the right , through the stomack and the vital parts , who said no more , but O my God , take pity of my soul , I am sore wounded ; my God , take pity of my soul and of this poor people ; and presently after he gave up the Ghost . Collected out of Sleidens Commentaries , and the History of the Netherlands , &c. CHAP. XXXII . The Modern Persecutions of the Church in Germany , since the year , 1630. THe Swedes being possessed of a Town called Pasewalck , the Imperialists took it by storm , beat , killed , and drave out the Swedes , and not content therewith , they fell to torturing of the townsmen , ravishing women and gilrs in the open streets and Church-yards , yea women in child-bed ; then they killed the men , fired their houses , and burnt many in them ; thrust straw into Cellars where children were hidden , and so burnt and smothered them ; Then they burnt the Churches , and massacred the Ministers , and at last burn down the whole Town . The like cruelty was used against the City of Magdenburg , famous for Religion , which being taken by Tilly and Pappenheim , Anno 1631. was in twelve hours space wholly turned into cindars , except one hundred thirty nine houses , by which fire six godly Churches were burnt down ; no mercy was shewed to any age , sex , or condition ; above twenty thousand persons were slain , burnt , and smothered to death ; six thousand were drowned in the river Elve ; Ladies and Gentlewomen , like beasts were yoked together all about the Country , and driven into woods to be ravished ; and such as resisted were stript stark naked , whipt , had their ears cropt , and so were turned up . Anno 1634. The Popish Army having taken the town of Hoxter , they spared neither man , woman nor child , most inhumanely butchering and hewing in pieces all , without respect of age , sexe , or condition ; and what the sword could not spoile , they caused the fire to consume , and the dead corpses they cast into the Weser . At Griphenburg they kept the Senators shut up in a Chamber , macecrating and tormenting them so long with hunger and smoak , that divers of them died . In Heidleberg they shut up divers Reverend Ministers and Bourgers in prison , allowing them nothing to eat but bread and water . Frankendall being surrendred upon Articles , contrary to Covenants , the grave Counsellors and other Electoral Ministers , were forced to endure such conditions , as were fitter for Dogs than men : Some were cast into prison , and so abused that they died there ; others were forced to redeem themselves with unreasonable ransoms ; the goods of such as were fled were confiscated ; and though the inhabitants were willing to have left their houses , and all their goods , yet were they detained in the City , and their destruction most cruelly plotted . Their rage was so great against the Professors of the Gospel , that neither Turks nor Heathens did ever exceed them . Princes sacred Person were not exempted from their fury ; The old Lantgrave of Hessen , and the old Dutchesse Dowager of Wittenburgh were taken prisoners , reviled , and abused . In Saxoni Tillies Souldiers tortured the Protestants by half strangling them , and pressing their thumbs with wheels . In Pomeren they , forced the people to eat their own excrements , and if they refused , they thrust them down their throat , whereby some of them were choaked ; If they suspected that any had hidden their gold or silver , they used exquisite torments to make them to confesse it ; They wound and tied about the heads of some , strong matches or cords , and with short truncheons twisted them till blood came out of their eyes , ears , and noses , yea sometimes till their eyes started out of their heads ; to others they tied burning matches between their fingers , yea to their eyes , ears , noses , tongues , cheeks , breasts , leggs , and secret parts ; yea , such parts that nature hideth , they either stuffed with gunpowder , or hung bags of powder to them , and so giving fire to it , in an horrible manner they burst their bellies , and killed them . With bodkins they made holes , or with knives they cut the skin and flesh of many . They drew strings and cords through the fleshie parts of some , and through the muscles of their thighs , leggs , armes , &c. or through their noses , ears , lips , &c. Some they hung up in the smoak , drying them with small fires , and sometimes refreshing them with small drink , or water , taking care lest in their torments they should die too soon . Some they put into hot Ovens , roasting or smothering them there . Some they roasted with fires of straw . Some they stifled , strangled , or hanged , and this was a great favour so soon to rid them out of their pain . Of many they bound their hands and feet so hard , that the blood spirted out their fingers and toes ends . Of some they tied their hands and feet backwards together , stopping their mouths with clouts to hinder them from praying . Some they hung up with ropes fastened to their privy parts , and hearing their cries , strove by their roarings to drown their cries , as in sport . Where they found poor creatures troubled with ruptures , they enlarged them by villanous means , filling them with gunpowder , and blowing them up as a Mine by giving fire thereto . Many they drew up on high , hanging great weights at their feet to pull their bodies out of joynt . Of some they plained their faces with Chisels . Some men they openly gelded in the presence of their wives and children . The mouths of some they set wide open with gags , and then poured down their throats stinking water , urine , and other liquid things till they grew sick , and their bellies swelled like tuns , whereby they died leasurely with greater torment . Down the throats of some they violently thrust knotted clouts , and then with a string pulled them up again , whereby they displaced their bowels , and put them to miserable torment , insomuch as some were made dumb , others deaf , others blind , and others lame . If the Husband intreated for his Wife , or the Wife for the Husband , they would take the intercessour and torture him in the same manner before the others eyes ; and when any of these poor creatures in their torments or agonies of death called and cryed unto God for mercy , they would command , and seek to force them to pray and cry unto the devil . Yea their divellishnesse proceeded so far , that they studied to find out new and unheard of torments . Some they bound , hung up , and sawed off their leggs : Of others they rubbed off the flesh off their leggs to the very bones : Of others they tied the armes backwards , and so hanged them up by those distorted parts . Many they drew through the streets of the Cities stark naked , then brake and wounded them with axes and hammers , and generally used them with such barbarous cruelty , that many begged to be shot or slain instantly , rather than to live and be partakers of such miseries . In most places they took away all the corn and provision of victuals , leaving the places so bare , that many of the best Rank for the space of divers dayes after saw not one bit of bread , but were glad to live with roots and water . In other places they spoiled the inhabitants of their garments , exposing them to that nakednesse , that neither Man , Woman , nor Child had clothes to put on . Hereby fruitful Countries were totally ruinated : Cities , Towns , and Villages , were spoiled and turned into pillars of fire and smoake ; Churches lay desolate , the Woods were cut down , the ground lay wast and untilled . One reverend aged Divine they stripped , bound him backwards upon a Table , and set a big Cat upon his naked belley , beating and pricking the Cat to make her fix her teeth and claws therein . So that both man and Cat , with hunger , pain and anguish breathed their last . The Crabats laboured much to teach their Horses , not only to kill men , but to eat humane flesh ; and consulted how to find out more new and exquisite torments than ever were before used . At the taking of Magdenburg , a godly Minister of great esteem was found in one of the Churches , whom they dragged out to his own house , where they ravished his Wife and Daughters before his face ; his tender Infant they snatched from the Mothers breast , and stuck it upon the top of a Lance ; and when his eyes and heart were glutted with this so cruel a spectacle , they brought him forth bound into the street , and there burned him with his own Books . Rapes and Ravishings were committed beyond all humane modesty ; Maids and Matrons , Wives and Widdows , they forced and violated without distinction , yea , and that in the presence of their Parents , Husbands and Neighbours ; yea , Women great with child , and others in Child-bed : Their beastliness was such that no pen can write it , no Faith can believe it ; Chappels and Churches were not freed from their filthy pollutions ; yea , Hospitals , and Bedlam-houses were not spared . In Hessen land they took divers poor women , some mad , some dumb , some lame , and tying up their coats about their ears so used them , as a modest pen cannot expresse . In Pomeren they took the fairest maids , and ravished them before their Parents faces , making them sing Psalms the while . One beautiful maid being hid by her Parents in a dunghil , they found her out , had their pleasure of her , then cut her in pieces , and hung up her quarters in the Church . Yea very girles of ten years old and under , they ravished till some of them died ; vertuous and chast women , they would threaten to kill , to throw their children into the fire , if they would not yield to their lusts . Divers maids and women to avoid the lusts of these Hell-born furies , have leaped into Rivers and Wells , and some have otherwise killed themselves ; and that which was never before heard of , they did not only violate sickly and weak maids and women till they died , but committed the like filthinesse with the dead corpses . The Merchants of Basil returning from Strasburg Mart , were set upon by the Imperialists in their lodging ; and though they craved their lives upon their knees , yet they killed ten of them , saying , they must die for that they were Hereticks ; the rest leaving their goods and garments , escaped by flight stark-naked in the night . Two Noble Countesses with their faire Daughters were rifled in their Coaches of all that they had , nor sparing the very garments that covered them . Neer Friburg these bloody miscreants cut in piecs a Reverend Minister , a man of rare learning and piety ; after whose death the Dogs would not lick his blood nor touch his flesh . For the common people , they made not so much account of them as of Dogs , murthering them upon every trifling occasion , neither pitying old nor young , men , women , nor innocent babes , whom sometimes most barbarously they used to eat , even when other meat might be had : yea such inhumane cruelty they used , that in some places they scarce left any remaining alive to relate the sufferings of the dead . Many times they cut off the Noses and Ears of the living , carrying them about in bravery . Collected out of a Booke composed by Doctor Vincent a Divine , who was an eye-witnesse of many of these things . Before this great persecution befell the Church of God in Germany , God gave his people warning of it by many and strange prodigies . For October the 26. Anno Christi 1618. there appeared a terrible Comet with a great blazing tayle , at first of a red , afterwards of a pale-red colour , which continued for the space of twenty seven dayes , and in some places it was seen longer . This fearfull and ominous Link or Torch the Lord sent to those who had long despised and sleighted his voice in his sacred Word preached by his vigilant and faithful Ministers , to awaken them from their dead sleep of sin , and by repentance to bring them to the reformation of their lives , or otherwise to assure them that he would come suddenly upon them , and plague them with all those evils and miseries which he had denounced against them by his messengers , and whereof he gave them warning by this dreadfull sign . Anno 1619. At Groningen in the Dukedome of Brunswick was seen a great blazing star , and two Armies , one in the East , and another in the North , fighting together till one of them was defeated and slain . At Wien in Austria , the water in a Dith was seen to be like blood for the space of eight dayes ; and shortly after three Suns appeared in the Heavens . In the beginning of April , Anno 1619. and Anno 1621. in March in the same Country of Austria , were two Armies seen in the Heavens by clear day-light , fighting furiously together with great thundering of Ordnance and Canons . In the same Country , Anno 1623. in the moneth of January , just over the City of Lintz , two swords were seen one over against the other , and two great Armies fighting a pitched battel together , which caused great terrour to the beholders . At Heidleberg in February , Anno 1622. were seen three Suns , and three Rainbows . Shortly after which , that City was besieged by the Inperialists , and at last taken , where a grear slaughter was made of the Imhabitants , and in Neckergemund three miles off , all the inhabitants , Men , Women , and Children were put to the sword . In April , Anno 1622. In the Country of Darmstad , were trees whose leaves drop't blood ; and the year after in the same Country in divers Towns and Villages , were seen bloody signes on Houses and stone-walls . About Meyenfield and Malants , as men were reaping their Corne , their Hands and Sickles were all bloody . In July , Anno 1622. In the Dukedome of Wittemburgh , it rained so much blood , that it fell upon the hands and cloaths of people in the fields , and was seen upon Trees , Stones , and other places . May the twelfth , Anno 1624. in the Dukedome of Anhalt there appeared a strange prodigie in the Heavens , which continued from six till eight a clock at night : First there came out of the clouds an Ancient-bearer ; After him came forth a grave man in the same habit ; then came forth a Chariot drawn with two particouloured Horses : Then another Chariot with four armed Horses : Then suddenly there brake out of the Clouds an infinite number of people like a swarm of Bees : After them followed a man sitting on horseback with a long Robe , putting the people before him ; A quarter of an houre after came forth another Army consisting of many horse and foot , &c. The two Armies fought till one of them was routed , and presently after all vanished away . Anno 1624. In May a strange tempest happened at Ratisbone ; The weather being very calme , with little raine , two dark clouds met together , which suddenly belched out a great wind mingled with fire , which raised such a tempest , that near to the City it tore up trees by the roots , and in a moment drave them into divers places , and thence extending it self to the City , it overturned above two hundred houses in the Towne and Suburbs , not leaving a Chimney standing , nor a roof to cover an house . The Church of Emerans , besides the shattered windows , had one of the steeples laid flat to the ground , and the other broke off in the middle ; two other of the chiefest steeples in the City were also broken down . This tempest lasted not above a quarter of an hour , nor extended beyond the City , neither were there above four men slain by it . Anno 1625. Near Troppash a great multitude of Jack-dawes met in the aire , where they fought a great battel , and that with so great eagernesse , that many of them fell down dead , so that the Countrey-men gathered up whole sackfuls of them . Anno 1628. In Pomerland the heavens seemed to open , and an Army came forth of the Northern part , the Avauntguard consisting of Pioneres & Musqueteres ; then followed great peeces of Ordnance , and in the Reare came the Cavalry . Another Army came forth on the other side , and betwixt them there became a cruel battel : The victory inclining to the Northern Army ; And at last a fiery beame followed upon the Northern Conquerour , which continued for the space of some hours . Anno 1631. At Hall in Saxony the water was turned into blood to the great astonishment of the inhabitants . During the siege of Magdenburg , a Captains wife being in travel , when she could not be delivered , and was near death , she desired that when she was dead , her body might be opened ; which being done , there was found in her womb , a boy almost as big as one of three years old with an head-piece and breastplate upon him , great boots after the French fashion , and a bag by his side with twoo things in it like musket bullets . June the nineteenth , Anno 1631. In the lower Saxony two great Armies appeared in the aire , one in the North , the other in the South , which fought a great battel together ; After long fighting the Northern Army obtained the victory . After the battel was ended , there appeared a man in a long coat , bearing a bow , with which he shot at , and overthrew the Commander of the Southern Army . In the same Countrey a woman having bought a loafe of bread , when she came home was dividing it , and in the cutting of it there came forth blood . Anno. 1633. In the Countrey of Altenburgh , a fish-pond was turned into blood , which stank so extreamly , that if any Passengers did but touch it , they could not wash off the stink thereof in three days space . Anno 1634. At Berlin in Brandenburg , it rained blood and brimstone . Anno 1635. In Hessen there met two armies of strange birds , which fought a set battel ; And not far off , about that same time a multitude of dogs had their Randevouz , which fought so eagerly , that they would not be reconciled ; and when the Governour of a neighbour Garrison sent out four companies of Musqueteers against them ; they seeing a common enemy , joyned together , and in despight of their guns , beat them away , and devoured nine of them . Here place the eighth Figure . CHAP. XXXIII . The Persecution of the Church in France , which began , Anno Christi , 1524. ANno Christi , 1209. There were certain learned men in France , disciples of one Almericus at Paris , whose names were , Master William a sub-deacon of Poictiers , well studied in the Arts , and Divinity : Bernard another sub-deacon : William Goldsmith , Steven , a Priest : Steven of the Seller , and one John , a Priest , who upon examination held , That God was no otherwise present in the Sacramental bread , than in any other bread : That it was Idolatry to build Altars to Saints , or to cense their Images . They mocked those that kissed the Reliques : They said that the Pope was Antichrist , and Rome Babylon : That God was not seene in himself , but by his creatures : For which ( when they could not be drawn to recant ) they were condemned to be burnt at Paris , which accordingly was executed : Bzorius out of Caesarius . And Almenneus who had been their Master , had his body digged up in the Church-yard , and was buried in the field . And all French books of Divinity were for ever condemned , and burned . Anno Christi , 1524. At Melden in France there was one John Clark , who set up a Bill upon the Church-door against the Popes pardons , lately come thither , wherein he called the Pope Antichrist ; for which , being apprehended , he was adjudged three several days to be whipt , then to have a mark burned in his forehead as a note of infamy ; his mother a good woman , when she saw her son so pitiously scourged & branded , encouraged him , crying with a loud voice , Blessed be Christ , and welcome be these marks for his sake . Afterwards he removed from thence , and went to Metz in Lorrain , where for a time he followed his calling of a Woolcarder . But the people of the City used once a year all of them to go forth into the Suburbs to worship some Idols there ; whereupon John Clark , inflamed with an holy zeal , went the night before and brake down all those images ; The next morning when all the Clergy and people came to the place to worship them , they found all their Idols broken upon the ground ; This set all in a tumult ; and great searching there was after the Author of this deed ; and quickly was John Clark suspected and apprehended ▪ he presently confessed the fact , and told them the reasons why he did it . The people hereupon cried out against him in a great rage : Before the Judges he professed the pure doctrine of the Sonne of God ; and thereupon was condemned to a cruel death , which he sustained with admirable patience and constancy . First his right hand was cut off ; then was his nose with sharp pincers pulled violently from his face : then were his armes and breasts pulled off with the same instrument : yet he , through Gods grace , endured all with great quietnesse , pronouncing the while that of Psalm 115. Their Idols are silver and gold the works of mens hands ; Lastly , he was cast into the fire , and there consumed . Not long after Master John Castellane , Doctor in Divinity , borne at Tourney , being through Gods mercy called to the knowledge of the truth , became a zealous , fervent , and faithful Preacher of it in divers places , and at last he was taken Prisoner by the Cardinal of Lorrains servants , by whom he was carried to the Castle of Nommenie , where he endured much cruel usage , yet still he persevered in confessing the true doctrine of the Sonne of God ; then was he carried to the Castle of Vik , and after a time was condemned , degraded , and delivered over to the secular power , with this hypocritical speech ; My Lord Judge , we pray you as heartily as we can for the love of God , and the contemplation of tender pity and mercy , and for respect to our Prayers , that you will not in any point do any thing that shall be hurtful to this miserable man , or tending to his death , or the maiming of his body ; Then was he burnt alive , which death he underwent with much patience and comfort . At Paris one James Panane a Schoolmaster was burnt for the truth . Also at Melda , Dennis de Reux was burned , for saying that the Masse was a plain denial of the death and passion of Christ : He used often to meditate of , and to repeat those words of Christ ; He that denies me before men , him will I deny also before my Father ; he was burnt in a slow fire , and so abode much torment . John de Cadurco , preaching to his Countrymen of Limosine , was apprehended and degraded : The Friar that was to preace at his degradation , took that text , 1 Tim. 4. The spirit speaks expresly , that in the latter dayes men shall depart from the faith , giving heed to lying spirits and doctrines of errors ; Then did John call to him to read on , but the Friar stood dumb , and could not speak a word more ; Then did John read on , Teaching false doctrine in hypocrisie , having their consciences seared with an hot iron , forbidding to marry and to eat meats created by God to be received with thanksgiving , &c. Presently after he was burned . About the same time , five men for scattering about certain papers against the Masse , and other popish superstitions , were apprehended and burnt at Paris . One of them for speaking freely , had his tongue burned through , and with a wire tied fast to one of his cheeks . Alexander Canus , a godly Minister , for preaching and confessing the truth of Christ , was burned at Paris with a small fire , whereby he endured great paine . Also John Pointer a Chirurgeon , had his tongue first cut out , and then was burnt about the same time . Peter Gaudet living at Geneva , was by a popish Uncle trained into France , apprehended , condemned , and after many and long torments sustained in prison , was burned . Divers others were apprehended , condemned , and burned at Arras . A godly Virgin was burned at Fountains , Anno 1534. As also one John Cornon , an husbandman , but one endowed with such wisdome by God , that all his Judges were amazed at it ; yet was he condemned and burned . Martin Gonin was cast into the river and drowned . Anno 1540. One Claudius endeavouring to convert his friends and kinsfolk in Paris , was by them betrayed , adjudged to have his tongue cut out , and then burned . Stephen Brune at Rutiers , being for the constant Profession of his faith condemned to be burned ; when the fire was kindled a great winde so drave away the flame from him , that he stood for ean hours space , exhorting and instructing the people ; Then did they bring oile vessels , and more fagots , yet still was the flame driven from him : Whereupon the hangman took a staffe , and struck him on the head , to whom he said , I am condemned to be burned , and do you strike me with staves like a dog ? with that the hangman with a pike thrust him through the belly , and threw him down into the fire , and afterwards scattered his ashes in the wind . At Roan four Christians were condemned to be burned , and being carried to the stake in a dung-cart , they said , Blessed be God , we are here reputed as the excrements of this world , but yet our death is a sweet savour unto God. John de Beck a godly Minister , being condemned for the doctrine of the Gospel , constantly endured the torment of the fire at Troyes . Aymond de Lavoy , a godly Minister , preaching the truths of God faithfully , was complained of by the Popish Clergy to the Magistrates of Bourdeaux , who sent to apprehend him ; hereupon some of his friends perswaded him to flie ; but he refused , saying , that thereby he might cause the People to think that he had fed them with dreames and fables , and not with the pure Word of God ; whereas he feared not to yield up both soul and body in the quarrel of the truth which he had taught , saying , That with Paul , he was ready not onely to be bound for the testimony of Christ in the City of Bourdeaux , but to die also . After the Sumner came , he stayed three dayes and preached three Sermons ; and whereas the people would have rescued him out of the Sumners hand , he desired them not to stop his Martyrdome ; for said he , Since it is the Will of God that I shall suffer for him , I will not resist his will. At Bourdeaux many witnesses came in against him , against whom he made many exceptions , but they would not be admitted . Nine moneths he remained in prison , suffering great misery , much bewailing his former course of life , though yet it had been such as none could charge him with any crime ; Then the Judges proceeded to his condemnation , and he had greater fetters put upon him ; he was also examined with torments , which he endured two or three hours , though but of a weakly body , comforting himself thus : This body must once die , but the spirit shall live , the Kingdome of God abideth for ever ; During his torments he swowned , and when he came to himself again , he said , O Lord , Lord , why hast thou forsaken me ? Nay said the President , wicked Lutheran , Thou hast forsaken God : Aymund replied , Alas good Masters , why do you thus miserably torment me ? O Lord , I beseech thee forgive them , for they know not what they do ; See said the President , this Caitiffe how he prayeth for us ? Shortly after he was condemned ; and when the Friars came to confesse him , he bade them depart from him , for he would confesse his sins to the Lord. He went to the place of execution with much joy , exhorting the people all the way ; at the place of execution they tumbled him out of the Cart , and when he was upon the stage he said , O Lord , make haste to help me , tarry not , despise not the work of thy hands : and seeing some Scholars , he said to them , My brethren , I exhort you to study and learn the Gospel , for the Word of God abideth for ever : Labour to know the Will of God , and fear not them that kill the body , but have no power over your souls . Afterwards he said , My flesh doth wonderfully resist the spirit , but presently I shall cast it away . At the stake he often repeated , Oh Lord my God , into thy hands I commend my soul ; and so he was first strangled by the hangman , and then burned . Francis Bribard , Secretary to the Cardinal of Bellay , being convicted for adhering to the truth , had first his tongue cut out , and then was burnt . Anno 1544. About the same time , William Husson , an Apothecary , came from Bloys to Roan ; and in the Palace where the Counsel sate , he scattered sundry books concerning Christian doctrine , and against mens traditions ; and presently taking horse rode away : The books being found , the Counsel made diligent search for the Author , and at last heard that probably this Husson had scattered them there ; whereupon Posts were sent out every way to apprehend him , and by some of them he was taken , riding towards Deep , and brought back to Roan ; who being examined , professed his faith boldly , and that he had scattered those books , and that he was going to Deep to do the like there . For this he was condemned to be burnt alive ; and as he was carried to execution , because he refused to worship an Image , his tongue was cut out ; afterwards his hands and feet beeing bound behind him , he was pulled up with a Pully , and so let down into the fire , in which he with a chearful countenance held up his head , and fixed his eyes upon heaven , till he yielded up his spirit unto God. Anno 1545. James Cobard , a Schoolmaster in the City of Saint Michael , declared and proved that the Masse neither profited the quick nor dead , &c. for which he was burned , Also at Melda fourteen godly persons were cast into prison , where they were cruelly racked to make them confesse their fellows , which they stoutly refused to do , and at last were condemned to the fire ; seven of them had their tongues cut out , and so all of them were burned together , their wives being compelled to stand by to see their torments ; many others were scourged and banished . Anno 1546. There was one Peter Chapot , who having been a while at Geneva , out of a zeal to do good to the Church of Christ , carried divers Bibles into France , and dispersed them amongst the faithful ; at last he was apprehended and carried to Paris ; there he readily rendred an account of his faith , exhorting the Judges to do their office uprightly . Three Doctors of Sorbone were appointed to dispute with him , but he made them all to go away ashamed : then was he condemned to be burnt . At the stake , one of the Doctors pressed him sorely to pray to our Lady , which he refused , crying only , O Jesus Sonne of David have mercy on me ; The Doctor bade him say only Jesus Maria , and he should not be burnt alive , but he for a while refused , yet at last through his importunity , he said Jesus Maria , but presently checking himself ; he said , Oh God what have I done ? pardon me O Lord ; for against thee only have I sinned ; and so he was presently strangled and then burned ; but upon the complaint of the Doctor , the Court made a Decree , that all which were to be burned , unlesse they recanted at the stake , should have their tongues cut out , which was diligently afterwards observed . There was living at Meaux a lame Creeple , to whom God was pleased to reveal his truth , and after a time he was apprehended , and examined , at which time he confessed more than they desired to hear ; Then did they ask him whether he would stand to that which he had said ? To whom he answered ; and I ask you again , Dare you be so bold as to deny that which is so plain and evident in the holy Scriptures ? being advised to take care of his life , he said to the Judges , for Gods sake take care of your own lives and souls , and consider how much innocent blood you spill daily in fighting against Jesus Christ and his Gospel ; At last he was carried to Paris , where he endured many sorts of torments , and lastly was burned . At Fera , one Stephen Polliot was apprehended , carried to Paris , and there cast into a foul and dark dungeon , where he lay long in bonds and fetters ; At last he was brought forth and condemned to have his tongue cut out , and to be burned with his sachel of books hanging about his neck , which was accordingly executed . Anno 1547. There was one John English condemned by the Court of Paris for confessing the truths of God ; and so sent to Sens in Burgundy , where he was burned . Also Michael Michelote , being apprehended for professing the Gospel , was put to his choise either to recant and be beheaded , or to persevere and be burned ; he answered , that he trusted that he which had given him grace not to deny the truth , would also give him patience to abide the fire , and so he was burned . Another being betrayed by false brethren , was burned at Bar in Burgundy . Five men and two women were condemned to the fire at Langres , for adhering to the truth : one of the women being the youngest , was reserved to be burned at last ; and in the mean time she much encouraged them all , saying , This day we shall be married to the Lord Jesus to live with him for ever , and so they all quietly slept in the Lord. Four others about the same time were condemned , and cruelly burnt at Paris for the same cause . Anno 1548. There was one Blondel , a Merchant of precious stones , that frequented many great Fairs in France , and was well-known both in Court and Countrey ; he was a man of singular integrity , and a Favourer of Gods Word ; being at an Inne in Lions , he freely reproved the filthy talk and superstitious behaviour which he there heard and saw ; hereupon the Host complained of him to an officer ; withal , informing him of his rich Coller of Jewels ; These two suborned one to borrow money of him , which because Blondel refused to lend , the fellow caused him to be apprehended for heresie , thinking thereby to attach his goods , but Blondels friends prevented it , privily conveying them away . Blondel being examined of his faith , gave a plain and full Confession of it ; whereupon he was sent to prison , in which he did much good amongst the Prisoners , paying the debts of some and so loosing them , feeding others , cloathing others , &c. At length through the importunity of his Parents and friends , he changed his Confession ; yet was he sent to the High Court at Paris , where being examined again concerning his faith , he adhered to his first Confession , much bewailing his former fall ; Then was he condemned to be burnt , and great haste was made for his execution , left his friends at Court should save his life . Anno 1549. One Hubert , a young man of nineteen years old , was so constant in the faith , that neither the perswasions of his Parents , nor the threats of his adversaries could remove him from his stedfastnesse , for which he was burned at Dyion . The same year there was a godly Minister , called Florent Venote , cast into prison at Paris , where he lay above four years , in which time there was no kind of torment , which he did not endure and overcome : amongst others he was put in to so narrow a place , that he could neither stand nor lie● , in which he remained seven weeks , whereas there was never any Malefactor that could endure it fifteen dayes , but he either grew mad or died . At last when a great shew was made at the Kings coming into the City , and divers other Martyrs in sundry places of it were put to death , Florent also having his tongue cut out , was brought forth to see their execution , and lastly was himselfe burnt . About the same time one Anne Audebert , as she was going to Geneva , was apprehended and brought to Paris , where she was adjudged to be sent to Orleance and burned there : when she was had forth to execution , a rope being put about her , she called it her wedding girdle , wherewith she should be married to Christ ; and being to be burried upon a Saturday , she said , On a Saturday I was first married , and on a Saturday I shall be married again : She much rejoyced when she was put into the dung-cart , and shewed such patience and constancy in the fire , as made all the Spectators to wonder at it . Not long after the Coronation of Henry the second , King of France , at whose coming into the City of Paris divers godly Martyrs were burned , there was a poor Tailor , that dwelt not farre from the Kings Palace , apprehended for working upon an holy day : Being by the Officer asked why he wrought upon that day ? He answered that he was a poor man living only upon his labour , and that he knew no day but the Sabbath whereupon he might not work , his necessity requiring it ; Then was he clapt up in prison ; this being noised in the Court , some would needs have the Tailor sent for , that the King might have the hearing of him . Then was the Tailor brought thither , and the King sitting in his chair of State , commanded the Bishop of Mascon to question with him : The Tailor being nothing amated at the Kings presence , after he had done reverence to his Prince , gave thanks to God for honouring him so greatly , being such a wretch , as to bring him where he might bear witnesse to his truth before so great a Prince : The Bishop questioned with him about the greatest matters of Religion , and he with an undaunted spirit so answered for the sincere truth , and with such pregnant proofs of Scripture , as was wonderfull ; and though the Nobles that were present jeered and taunted at him , yet could they not dash him out of countenance , but that still with much liberty and freedome of speech he defended the truth of Christ , neither flattering their persons , nor fearing their threats . The King seeming to muse much within himself , that so mean and simple a person should shew such audacity in such a presence , the Bishop and Popish Lords taking notice of , cryed out that he was an obstinate and impudent Heretick , and therefore remanded him back to prison : and within a few dayes after he was condemned to be burnt alive ; and left the King should be affected with what he heard from the Tailor , the Bishops often suggested that the Lutherans were such as carried a vaine smoake in their mouthes , which being put to the fire would soon vanish ; They also would needs have the King present at his execution : but it pleased God to give such strength and courage to the Tailor at his execution , as much more astonished the King than all his former carriage ; for having espied the King in the window where he sate , he beheld him with so stedfast a countenance , that his eyes were never off him ; yea , when the fire was kindled about him , he still kept his eyes so fixed upon the King , that the King was constrained to leave the window , and to withdraw himself , and was so wrought upon thereby , that he confessed that he thought the shadow of the Tailor followed him whithersoever he went , and for many nights after he was so terrified with the apparition thereof , that he protested with an oath , that he would never see nor hear any more of those Lutherans , though afterwards he brake his oath , as it follows in the story of Anne Du Bourg . About the same time one Claudius a godly man , was apprehended as he came from Geneva , and burned at Orleance . Anno 1551. One Thomas , a young man of about eighteen years old , coming from Geneva to Paris , rebuked one for swearing , whereupon he was apprehended for a Lutherane , and carried before the high Court ; by them he was committed to prison , and cruelly racked to confesse his companions , which he still refused to do , whereupon they continued to rack him , till one of the bloody Inquisitors turned his back and wept , and till the Hangman was a weary ; then was he carried to be burned , and was let down with a pully into the fire ; and after a while being pulled up again , they asked him if he would yet turn , To whom he said , That he was in his way to God , and therefore he desired them to let him go , and so he quietly slept in the Lord. Anno 1553. There was apprehended at Lions one Peter Bergerius who for his bold and constant confession was cast into prison , and put into a dungeon , where was a thief that had lain there seven or eight moneths , who being in great pain and torment , cryed out of God , and cursed his Parents that begat him , being almost eaten up with lice , and fed with such bread as dogs and horses had refused to eat ; but it pleased Almighty God of his goodness , through the instructions and prayers of Bergerius , that he was converted and brought to the knowledge of the truth , after which , the very next day , his lice which before extreamly abounded , so went away , that he had not one remaining ; and God so stirred up the hearts of good men , that he was fed plentifully , and that with white bread , so that with much patience and joyfulness he bore his imprisonment , and had great comfort afterwards in his soule . About the same time three godly men were apprehended at Lions , and being condemned for the truth , when they were to be led forth to execution , two of them had ropes put about their necks ; the third , having served the King in his wars , was favoured to have none ; whereupon he said to the Lieutenant , that he also desired to have one of those precious chains about his neck in honour of his Lord the which being granted , they all went singing to the fire , where with much patience they yielded up their spirits unto God. Not long after in the same place was apprehended one Matthew Dimonet , who formerly had lived a most wicked life , full of all filthiness and abominations ; he had been also a searcher out of the Professors of the Gospel , and a great Persecutor of them ; yet at last it pleased God to shew him mercy , and he was converted to the knowledge of the truth : after which , being apprehended and examined , he made a stout profession of his faith ; and during his imprisonment he had great conflicts with the infirmity of his own flesh , but especially with the temptations of his Parents , kindred , and friends ; yet the Lord did so strengthen him that he endured constant to the end ; At his burning he spake much to the people , and was hearkned to with great attention . Simon Laloe coming upon some occasions from Geneva into France , was apprehended by the Bayliffe of Dyon , by whom he was imprisoned and racked to force him to confesse what fellows he had ; but that not prevailing , he was condemned to be burned . At his death the Executioner , seeing his great faith , patience , and constancy , was so wrought upon therereby , that he fell into great terrors of conscience , so that he was neer to utter despair , and all the promises of the Gospel could scarce comfort him ; yet at last , through Gods mercy , receiving comfort , he with all his family removed to the Church of Geneva , where he afterwards lived till his death . Nicholas Naile , carrying some good books to Paris , was there apprehended , and made a bold confession of the faith , for which he was cruelly tormented sundry wise , and racked all his joynts asunder , and lastly being condemned , when he was carried to the stake , they put a gag into his mouth , vvhich they tied in so hard vvith a rope about his head , that blood gushed out of his mouth : they also besmeared all his body vvith oyle and brimstone , so that at the first taking of fire , all his skin vvas shrivelled together , vvhilst his invvard parts vvere untouched ; the cord being burnt in sunder , and the gag falling out of his mouth , he praised God in the midst of the fire , till he yielded up his spirit unto God. Peter Serre vvas at first a Priest , but God of his mercy revealing his truth to him , he vvent to Geneva , and there learned the Shoomakers craft , vvhereby he maintained himself ; and having a brother at Tholouse , out of a singular love to his soule , he vvent thither to instruct him ; his brothers vvife being not vvell pleased herevvith , revealed it to one of her Gossips , vvho informed the Officiall against him ; hereupon he vvas apprehended and carried before the Inquisitor , to vvhom he made an excellent declaration of his faith , and so vvas delivered to the Judge , vvho asked him of vvhat occupation he vvas ? He said , that of late he was a Shoomaker ; then did the Judge ask him of vvhat Occupation he had formerly been ? he said , he had been of another formerly , but he was ashamed to utter it or to remember it , being the worst and vilest Science of all others in the world ; the Judge and people supposing that he had been some Cutpurse or thief , were more importunate to knovv vvhat it vvas but shame and sorrovv so stopped his mouth that he could not declare it ; at last through their importunate clamour , he told them he had been a Popish Priest : this so incensed the Judge , that he presently condemned him to be degraded , to have his tongue cut out , and to be burned ; vvhich vvas accordingly executed : In the fire he stood so quiet , looking up stedfastly to heaven at the time of his burning , as if he felt no pain at all , which caused wondeful admiration in the people ; and one of the Parliament said , that it was not the best way to bring the Lutherans to the fire , for it would do more hurt then good . Anno 1554. There were two godly men , with one of their sons and daughter going towards Geneva , whom a Lieutenant overtaking by the way , like a Judas , he insinuated himself into their company , pretended great favour to them and to that Religion , which he said , he supposed them to be of ; and so with fair words he circumvented them , and drew out of them that they were Protestants , and their wives at Geneva , whither they were now travelling ; Then did he apprehend them and carry them to the Castle of Niverne ; During their imprisonment they were examined of many Articles , to which they made a full and clear answer according to their faith ; after this they were racked extreamly for three houres together to force them to recant , which they bore with admirable patience ; being therefore condemned , as they went to execution , the Officer bound a woodden crosse between their hands , but they pulled it out with their teeth , and threw it away , whereupon their tongues were cut out , notwithstanding which God gave them utterance , so that they spake plain , saying , We bid sin , the flesh , the world , and the devil farewel for ever , with whom we shall never have more to do hereafter , and much more to the like purpose . When the Officer came to besmear them with brimstone and gunpowder , they said , Go to , salt on , salt on the stinking and rotten flesh ; and so persisting constant in the flames they finished their Martyrdome . Anno 1557. Philbert Hamlin , a Priest , was through Gods grace brought to the knowledge of the truth , whereupon he went to Geneva , where he exercised Printing , and sent books abroad . Afterwards he was made a Minister , and preached at the Town of Alenart , in which and in some other places he did much good ; At last he with his Host , a Priest , whom he had instructed in the knowledge of the Gospel , were apprehended and cast into prison at Bourdeaux ; and whilst they lay there , in came a Priest with his furniture to say Masse ; but Philbert inflamed with a holy zeal , went and plucked the garments from his back , and overthrew the Chalice and Candlesticks , saying , Is it not enough for you to blaspheme God in the Churches , but you must also pollute the prison with your idolatry ? the Jailor seeing this , fell upon him , and beat him with his staffe , and also removed him into a dungeon , loading him with irons which made his legs to swell : there he lay eight dayes . The Priest his Host , terrified with the prison and fear of death , renounced Christ and his Word , and was set at liberty ; whereupon Philbert said to him , O unhappy and more then miserable man ! Is it possible that you should be so foolish , as for to save your life a few dayes , you should so start away from and deny the truth ? Know you therefore that although hereby you have avoided the corporal fire , yet your life shall be never the longer ; for you shall dye before me , and yet shall not have the honour to die for the cause of God : and you shall be an example to all Apostates . Having ended his speech , and the Priest going out of Prison , he was presently slain by two Gentlemen , who formerly had a quarrel to him . Philbert hearing of it , professed that he knew of no such thing before , but spake as it pleased God to guide his tongue . Philbert being condemned , and had to execution , they laboured to drown his voice by sounding of trumpets , and so in the midst of the flames , praying and exhorting the people , he rendred up his soul unto God. Anno 1558. Nicholas of Jenvile , a young man that had lived at Geneva , coming into France to get up some mony that was owing to him , was betrayed by a Lady , apprehended and condemned , and being carried in a Cart to execution , his Father met him and would have beaten him with a staffe , but the Officers not suffering it , were about to have stricken the old man ; the son seeing it cryed to them to let his father alone , saying , that he had power over him to do to him what he would . At the place of execution he had an iron ball put into his mouth , and so he patiently took his Martyrdom at Jenvile . About the same time a company of the faithful of about three or four hundred were met together at an house in Paris , in the beginning of the night , to receive the Sacrament of the Lords Supper ; some Priests getting intelligence of it , gathered many of that faction together , and came , and beset the house , making an outcry that the watch might come and apprehend them , so that in a short time most of the City of Paris was up in armes , supposing that there had been some conspiracy : The people following the noise , and perceiving that they were Lutherans , they grew into a great rage , seeking to murther them , and thereupon stopped the streets and lanes with Carts , and made fires that none might escape them ; but , through Gods mercy , before this tumult began , the faithful had finished their administration and prayers , with as much quiet as ever they had done ; and now seeing this sudden danger , they were somewhat amazed ; whereupon the Pastors of the Congregation exhorted them and fell to prayer ; after which , considering the cowardliness of the multitude , it was resolved that such as had weapons should adventure through the press ; which being put in practice , the admirable power of God appeared , in that notwithstanding the fires , and stopping of the passages , yet they all escaped safe , only one was beaten down with stones and slain : The rest , which wanted weapons , being about one hundred and twenty , stayed in the house with the women and children , some of which leaped into Gardens , where they remained till the Magistrates came ; The women , which were all persons of good quality , save six or seven , perceiving their danger by reason of the fury of the people , went up into the windows , shewed their innocency , and desired that they might be tryed in an ordinary way of Justice ; yet there they were inclosed by the rabble for six or seven houres ; At last came the Kings Atturney with many Serjeants and Officers , who with much ado appeasing the people , entred into the house , and their seeing the quality of the persons , and their innocency , the Atturney much pitied them , yet carried them to prison in the little Castle ; but as they went , the furious multitude plucked and haled the Gentlewomen , tore their garments , pulled their hoods from their heads , and all besmeared their faces with dust and dirt . In the prison they were used no better ; for the Villains and Thieves being let out of their holes , and stinking Caves , these Lambs of Christ were put into their rooms . Then followed the cruel and slanderous reports of the Friars , who in their Sermons railed upon them , told the people that they were assembled to make a banquet in the night , after which , putting out the candles , they went together Jack with Jill , after a filthy and beastly manner ; they charged them also with sedition , as if they conspired against the King , &c. And these cursed defamations were no sooner vented , but they were spread abroad farre and wide , yea in the Court itself , and the Cardinal of Lorraine procured a certain Judge to come to the King , who testified that he found in the House divers Couches , upon which they intended to commit their whoredomes and adulteries , which much enflamed the King against them . These things made the enemies to triumph exceedingly , and on the contrary , the brethren which escaped , were full of perplexity , and lamentations , sorrowing not so much for themselves , as for the imprisonment of their friends ; yet they much comforted themselves in the consideration of ther own wonderful deliverance . They upon debate also resolved , First , that all of them should humble themselves before God in their own families . Secondly , That they might stop the false rumours , to write two Apologies , one to the King , and another to the People . Thirdly to write consolatory letters to their friends in prison . The Apology to the King was written and conveyed privily into his Chamber , where it was met with and read openly before the King and his Nobles ; yet this prevailed little ; for their adversaries suggested to him that all was false , and a pretence to hide their wickedness : But that to the people did very much good , and so did their consolatory letter to their friends in prison . The adversaries all this while did bestir themselves to bring them that were in prison to execution , and procured a Commission from the King to certain Judges to hasten their trial . But it fell out by Gods Providence , that at this time the Protestant Princes of Germany were met at a Colloquy at Wormes , to whom divers learned men resorted from Geneva , requesting them to send their Ambassadors to the French King , in the behalf of these poor Christians thus imprisoned ; by whose mediation , and the Kings other business , who was now in war with the King of Spain , many of them were delivered , yet some of them were executed before the coming of the Ambassodors . Amongst them were Nicholas Clivet , and one Granvelle , both of them elders of the Congregation , who stoutly defended the truth against the Sorbone Doctors , and afterwards patiently resigned up their soules to God in the cruel flames . Also a young Gentlewoman of about twenty three years old , which came from Gascoigne to joyn her self to the Church at Paris , was brought forth with the former , and endured many conflicts with the Judges and Sorbonists ; who when she was urged to recant , said , That she had learned her faith from the Word of God , and therefore therein she would live and die : Her neighbours testified against her that there was much singing of Psalms in her house , and that sometimes they had seen abundance of people come out of it , and that at the death of her husband no Priest was called for , &c. But presently after , two of these witnesses fell out , and one slew the other with a knife . The Cardinal of Sens much hastened this Gentlewomans death , that he might have her estate . When she was condemned , she had her tongue cut , as the two former also were served . Going to execution , she dressed her self like a Bride , being that day to be married to her Spouse Jesus Christ ; she went to the fire without ever changing countenance , and so quietly yielded up her spirit to God. Divers others of this Congregation suffered in the like sort : the rest at the mediation of the Prince Elector Palatine , and the Protestant Switzers were released . In other parts of France also sundry faithful Christians were imprisoned , cruelly racked , had their tongues cut out , and finally were burned , concerning whom because I find nothing extraordinary , I have forborn to mention them . Anno 1559. The King of France , Henry the second , coming into the the Parliament in Paris , there was one Anne Du Bourg , a noble Counsellour , a man of singular understanding and knowledge , bred and nursed up in the bosome of the Church of Christ , who made a bold speech before him , wherein he rendred thanks to Almighty God , for moving the Kings heart to be present at the decision of so weighty a cause as that of Religion was , humbly intreating him to consider well thereof , being the cause of Christ himself , which of good right ought to be maintained by Princes , &c. But the King instead of hearkening to his good advice , was so far incensed against him , that he caused him to be apprehended by the County of Montgomery , Constable of France , and to be carried to prison , protesting to him in these words , These eyes of mine shall see thee burnt ; and presently after he sent a Commission to the Judges to make his processe . During his imprisonment there was a godly woman , who was Prisoner also in a Chamber just over against his , who at her window , sometimes by words , other sometimes by signes , did much encourage him to persevere constantly in the truth , whereby he was so comforted , that when some of his friends perswaded him to recant , he said , God forbid , for a woman hath taught me my lesson , how I ought to carry my self in this business ; He was often examined about sundry points of Religion , and being once asked whether he had conferred with any one about them , he answered that he had conferred with his books , especially with the holy Scriptures . Having drawn up a confession of his Faith , he intended to present it to the Parliament ; but some Advocates that belonged to that Court , who pretended great love to him , laboured to draw him to make another confession , not contrary to the truth , but in such ambiguous terms as might satisfie his Judges , who would not stand strictly to examine it ; Du Bourg long resisted , but at last was prevailed with to draw up such a confession , supposing it sufficient that himself knew his own meaning ; So soon as this his confession came into the hands of his Judges , great hopes were conceived of his enlargement ; but when the Christian Congregation had gotten a copy of it , they were much grieved ; whereupon they ordered Master Augustine Marlorate , a learned and godly Minister , to write a large discourse concerning the duty of such as were called to bear witnesse to the truth of God before Magistrates , wherein he set down Gods threatnings and judgements against such , as either directy or indirecty deny the truth , exhorting him more highly to prize the glory of God then his own liberty ; the truth of his Gospel then a short and transitory life ; shewing that he ought not now to give over , having made so happy a beginning and progresse in his Christian course : That the same of his constancy was spread , not only through France , but all Christendom over : that he had been a means to confirm many weak ones , and caused others to enquire after the means of salvation : that all mens eyes were fixed on him to enquire by what means he gat out of prison , so that , if through fear and faint-heartedness , he should enterprize ought that should contradict his first Profession , he would give much scandal and offence , and therefore he exhorted him to give glory to God , to edifie his Church ; telling him that then he might assure himself that God would neither leave nor forsake him . These Letters brought Du Bourg to a sight of his sin , for which asking pardon of God , without any further delay he wrote to the Judges , retracting his last , and protesting to stand to his first confession ; so that shortly after he was condemned . In the mean time great feasts were preparing in the Court , for joy of the marriages that should be of the Kings daughter and sister ; The day whereof being come , the King imployed all the morning in examining the President , and other Counsellors of the Parliament against Du Bourg , and other his companions that were charged with the same doctrine , intending to glut his eys in seeing their execution , and then went to dinner . After dinner the King being one of the Defendants at the Tilting , which was near the prison where Du Bourg and his fellows lay , entred the lists , and behaved himself valiantly , breaking many spears against Count Montgomery and others , whereupon he was highly commended of the Spectators , and all thinking that he had done enough , desired him to give over with praise ; But he being puffed up with their commendations , would needs run another course with Montgomery , who kneeling on his knees craved pardon , refusing to run against him ; the King being eagerly set on , commanded him upon his Allegiance to run , and put the spear into his hands ; Montgomery thus enforced , addressed himself to the course , and the King and he meeting together , brake their spears , and the Kings He●met falling down at the same instant , one of the splinters of Montgomeries spear entred just into his right eye , and so pierced his head that the brains were perished ; which wound , despising all means of cure , killed him within a eleven dayes , whereby his hope of seeing Du Bourg burned was frustrated , and thereupon Du Bourg his execution was deferred for six moneths longer ; at the end whereof , he having constantly persevered in the confession of his faith , was first degraded , and the next day carried out to execution ; The Judges appointed six or seven hundred Horse and Foot well armed , to guard him ; he was first hanged , and then his body was burnt to ashes . Presently after , divers others were burnt in Paris , and in many other places for their Religion : many also were massacred as they passed along the streets for not doing reverence to the images , which were then newly set up in the corner of every street ; such also as refused to contribute money to buy wax candles to burn before them , it cost them their lives . Notwithstanding which cruelties , those of the Religion increased daily , both in zeal and number in all parts of the Realm . This much incensed the Duke de Guise in his Government of Dauphine , whereupon he sent Mangiron , a cruel man , and great enemy to the Protestants , with charge wholly to root them out ; This Mangiron first played his part very subtilly ; but at last he fell upon Valence , lacking the houses of the Protestants , as if he had taken the Town by assault ; and the more to strengthen him in his mischief , he had many Troops of Horse , and some Lanciers sent him : Truchon also , President of Grenoble , cast sixty of the chiefest of the Protestants into prison at Valence , whilst Mangiron pillaged those of Montelimart , to whom he had promised and sworn to do no wrong . Truchon caused two Ministers at Valence to be hehaded , and three of the principal Citizens to be hanged ; the rest he punished with great fines , whippings , and banishments . At Roan he hanged two men , whipt one , and afterwards sent him to the Gallies . Anno 1559. In Provence , a godly Gentleman was traiterously massacred for his profession of Religion . Those of the Religion , seeing themselves destitute of all humane aid , resolved in all their dangers instead of seeking to man for help , to pray to God , to hear his Word , to continue in true obedience unto it , living in great love and concord one with another , whereby abundance of Papists were so edified , that by whole Troopes they left the Masse , and made open profession of the Protestant Religion . Anno 1561. There happened a great mutiny in the City of Paris , raised by some Priests , which rang a Bell while those of the Religion were hearing a Sermon : from which proceeded wounds , murthers , and imprisonments ; foure of the Protestants were hanged to please the people , and the rest paid a fine . CHAP. XXXIV . The Persecution in the time of the Civil Wars . ANNO 1562. The Duke de Guise passing towards Paris , and coming near to Vassy , understanding that the Bell rang to a Sermon , which was to be preached in a Barn , in which place there were assembled about twelve hundred men , women , and children , he presently went vvith all his Troops to the barn , and entring into it , they cryed out Death of God , kill , kill these Huguenots ; then did some of them shoot at those vvhich vvere in the Galleries , others cut in pieces such as they met with . Some had their heads cleft in twain , others had their Armes and hands cut off , so that the Walls and Galleries of the Barne were died with the blood of the slain ; The Duke with his sword drawn stood amongst them , charging his men to kill without sparing , especially the young men : Some of these godly persons getting upon the roof , hid themselves there : but at length some of this bloody crew spying them , shot at them with long pieces , whereby many of them were slain , falling down from the roof like Pigeons . Then they fell to murthering of them all without distinction ; the poor Saints of God made no resistance , only praying unto God : and every one running to save himself , as it pleased God to direct him , many men and women were slain ; others being sore wounded , escaped , which died shortly after ; the poor mans box was taken and emptied . The Minister in the beginning of the Massacre ceased not to preach still , till one discharged his Peece against the Pulpit ; Then falling upon his knees , he intreated the Lord to have mercy upon him , and upon his poor persecuted flock ; and so coming down from the Pulpit , attempted to escape , but by the way he received divers wounds , whereupon finding himself as he thought , mortally hurt , he cryed , Lord into thy hand I commend my spirit , for thou hast redeemed me O Lord God of truth ; yet before he was slain , some took him and carried him before the Duke , Who said to him , who made thee so bold thus to seduce the People ? Sir , said the Minister , I am no seducer , but have faithfully preached the Gospel of Jesus Christ to them . Then did the Duke curse and swear , saying , Death of God , doth the Gospel teach sedition ? and calling the Provost , he said , Take this Varlet and hang him upon a Gibbet ; Then was the Minister delivered to two Pages , who basely abused him ; The popish women also threw dirt at him , and could scarce be restrained from tearing him to pieces . He was kept close Prisoner , none being suffered to bring him necessaries ; and he was oft threatned to be sown up in a sack and drowned ; yet at last , through Gods mercy , he was released , at the earnest request of the Prince of Portion . The pulpit was broken down , the slain stript stark naked , and so the Duke departed with his bloody Troops , sounding his trumpets as if he had obtained a great victory . When he came to Paris , he with the Constable and Marshal of Saint Andrews , seized upon the King , defaced and overthrew the places where they of the Religion used to assemble , which so encouraged the Popish party , that in every place they so abused those of the Religion , as the most cruel Barbarians would have been ashamed to do the like . This caused a Civil War , wherein the Duke of Guise , having taken Roan , sacked it for three dayes space , and executed many of the Citizens . Not long after he went to Orleance , boasting that within twenty four houres he would win the Town ; and neither spare man , woman , nor child in it , and that he would so destroy the Town that the memory of it should be extinct for ever ; But mans purposes ; and God disposes ; for the same night there was a young Gentleman named John Poltrot , who watching his opportunity , shot him with his pistol laden with three bullets , whereof he shortly after died ; and Poltrot declared at his death , that he did it to deliver France , and especially the City of Orleance from the violence of the Duke of Guise ; After whose death peace was shortly after concluded between the Queen-mother and the Protestants . But before this peace took place , those of the Religion suffered much in sundry parts of the Realm . In Paris they were persecuted cruelly , the Popish people being wholly set upon blood , and the Parliament there sparing neither great nor small that fell into their hands , either of that City , or such as were brought thither upon appeal , or summons . At Senlis many godly Christians suffered much , some were beheaded , some murthered in a popular tumult , some were whipt , some imprisoned , some fined , and others sent to the Gallies , not sparing the simple women . Yet through Gods mercy , some escaped , amongst whom was one Iohn Gardens and his Wife , who living with his Wife and child in the fileds , at length determined to go back into the City , casting themselves upon Gods providence ; but when they came into the suburbs , they met some who bade the souldiers to put them to the sword . The woman kneeling down , begged of the souldiers , that if they must needs dye , they would kill her child first , saying that so she should die with the more comfort ; which speech of hers so wrought upon the souldiers , that they spared all their lives . In Chaalons there was a godly Minister , called Fournier , apprehended and spoiled of all that he had : They stripped him also of his apparel , instead whereof they put on him a thredbare cloak , and so carried him away in a Cart , by reason of an hurt that he had gotten in one of his feet ; by the way they did nothing but jeere and scoffe at him , and every moment he was in danger of his life ; the rude people also had almost pulled him in pieces ; but it pleased God that he was preserved by those which had designed him to death . When he came to Munchon he was cast into prison , and after a while there came a Captain to him with many souldiers , who mixing mocks and threatnings together , sware that within three houres he should be hewen in pieces . After them came in some of the Judges , commanding the Jailor to load him with irons , saying to him , You are no better I am sure then Saint Peter , whom they laid in irons : but if you have as much faith as he , God will then deliver you as he did him , by sending an Angel to you . I will not , said Fournier , compare my self with Saint Peter ; yet it is not twelve years ago , since for preaching the same doctrine that Peter did , I was imprisoned at Tholouse , and there was admirably delivered . And though Peter was delivered out of prison , yet in the end he glorified God by his death : and if I should be counted worthy with him to suffer for the truth , may it not be said that I have the like precious Faith with Saint Peter ? When they were gone , the Jailor forbore putting bolts upon him , because of his sore legg , yet did he put him into a straiter prison . Afterwars the Duke of Guise being made Governour in that place , he was put to the torture , where first they strained his thumbs so hard with a small cord that blood came forth : Then turning his armes behind his back , they hoisted him up with a rope put between his thumbs , twitching him up and letting him down five or six times ; they tied also great stones to both his great toes , and let him hang till his spirits failed : then they let him fall with such violence upon his face , that he was grievously hurt thereby . Then was he thrown into prison , and they would not suffer him to have a Chirurgion to cure him of the gashes which the cords had made in his flesh even to the bare bones : so that his torment and anguish was very great , neither could he lift his hands to his mouth , which he was likely to lose the use of . But it so fell out by Gods Providence , that after he was condemned , news coming of the Duke of Guise his death , his enemies began to tremble , and some of his Judges coming to him in prison , asked him if he did not bear them ill will ? He answered , that men of his Profession and Religion ought not to bear malice to any , being enjoyned by God to love and pray for those that persecuted them ; Shewing also that whatsoever troubles had befallen him , were none other but such as God had fore-ordained for the setting forth of his own glory , for which he esteemed himself most happy ; yet he warned them to lay to heart the wrong that they had done him , lest the vengeance of God did sooner or later overtake them for it . The next day Bussi , one of his persecutors , having received letters from the Constable of France to release him , swore that he should be delivered indeed , but into the hands of the multitude . But it pleased God that just at that time there came by the Prince of Portion with his Germane Souldiers , which were for the Protestants , who sent word that they would not leave so much as a house standing except they would deliver Fournier ; This so affrighted his enemies that they released him out of prison , protected him from the violence of the multitude , and conveyed him in safety to the Prince ; There he was kindly welcomed and entertained , all grieving for the miseries which he had endured , and two dayes after he preached before the Prince and his followers , and the day after , at the instant request of the Protestants of Vitri , he went to them to preach and baptize their children , and shortly after was called to Ver , where he gathered a Congregation , and spent some time amongst them with wonderful fruit ; but by reason he was so extreamly weakned by his strait imprisonment and tortures , being above fifty years old , he soon after finished his course , and quietly resigned up his soul unto God. At Amiens , all Bibles , New Testaments , and Psalm-books were sought for and openly burnt , as also the Ministers Pulpit : Then did the Guisians proceed to killing of the Christians , and casting them into the River , some they shot to death , and others they hanged . At Abbevilli they slew the Lord of Haucourt , with divers others ; one Beliart they dragged along the streets with his face downwards , and then drowned him in the river . At Meaux the Protestants were the stronger Party , and therefore continued the free exercise of their Religion for a while ; but the Parliament of Paris gave judgment against them , and exposed them to the spoil of such as would undertake it ; Then a company of Souldiers entring the Town , disarmed the Citizens , and slew about foure hundred of the Religion ; Then Mounsieur de Boisy entring with more Souldiers committed a thousand villanies : women and maids were ravished in the open market-place and streets ; some were beaten and hailed to Masse ; children were re-baptized : others married again ; houses were pillaged and plundred : Some that fled into the field died with hunger and cold . Many men , women and children , were massacred and drowned ; infants were dashed against the walls ; and some others were hanged . The Executioners running into divers places , committed a world of mischief ; and divers Priests amongst them slew some of the Protestants with their own hands . At Troys , Bibles and Divinity-books were rent and torn in pieces ; They of the Religion were murthered , and their houses sacked ; Eighteen men were hanged ; women were dragged through the streets , and cast into the river ; and Infants were pulled from their Mothers breasts , and re-baptized . At Bar the Popish enemies entring the Town , committed such cruelties as never were seen , especially against women and little children ; Some of their breasts they cut open , pulled out their hearts and gnawed them with their teeth , rejoycing that they had tasted of an Huguenots heart ; A young Counsellor they hanged at the request of his own father ; with most horrible blasphemies they ravished women and girls . Mounsieur de St. Esteen with his two brothers were cruelly stabbed by their own Cousin germane , their wives were spoiled of all they had , and led away prisoners . The Pesants in some places committed infinine murthers and mischiefs against those of the Religion ; Monsieur de Vigney with his wife and servants they massacred in his own house , which afterward they pillaged and spoiled . In Crant , the Pesants entring the Town , murthered many ; one young child together with his father they burnt . In Sens one hundred Protestants were cruelly murthered , and their naked bodies thrown into the River ; one hundred houses were plundered , the Church where they preached was defaced . At Auxerre one Cosson was barbarously massacred ; a faire young Gentlewoman was stabbed and cast into the River ; many other outrages and robberies were committed . At Nevers the Ministers were cast into prison , whereof one perished miserably there ; Another miraculously escaped ; Children were re-baptized , marriages reiterated , and many houses plundred . The Popish party entring Chastillon , left no kind of cruelty un-exercised , neither upon Women nor Children , old nor young ; yea not sparing the women with childe that were ready to be delivered . At Guyen they used all the cruelty that possibly could be invented : and some Italians , in hatred of the Religion , cut an infant in two pieces , and eat his liver . At Montargis , there lived the Lady Rene , Dutchesse Dowager of Ferrara , and daughter to King Lewis the twelfth ; The Duke of Guise sent thither one Malicorn a Knight of the Order , who entring the Town , murthered some of the Religion , and committed other outrages ; Then he proceeded so far as to threaten the Lady to batter her Castle with Canon-shot , if she would not deliver up those of the Religion which were with her ; To whom the Princesse bravely answered , I charge you , look what you enterprize ; for no man in the Realm can command me but the King only : and if you proceed to your battery , I will stand in the breach , to try whether you dare kill the daughter of a King ; neither do I want means or power to be revenged on your boldnesse , even to the infants of your rebellious race : This stout answer made Malicorne to pull in his hornes and depart . At Monlius , Monsieur de Montare used all extremity against the Protestants ; and without any form of Law he hanged up two Artificers , drave others out , and plundred their houses , and murthered many . At Mans two hundred persons were put to death , men , women , and children , the houses of the Protestants were pillaged ; such as were fled , were executed by their pictures , their goods confiscated , and their children made uncapable of their offices and estates , yea of inheriting their Lands . Some they beheaded ; Others they hung up ; Others they massacred , and being half dead , threw them into the River : Above one hundred and twenty men , women , and children were murthered in the neighbouring Villages . One Captain threw above fifty persons into his fishpond to feed his Pikes , and above as many more were thrown into Ditches . One godly man , a Weaver , had his throat cut , and his moutastuffed with leaves of a New Testament which they found bouth him . At Anger 's they murthered a godly Minister , cast many into prison , robbed the houses of others , and slew such as they found therein : In a Merchants house , finding many books of the holy Scriptures , they openly burnt them in the middle of the Town ; One fair guilt Bible they hung upon an Halberd , and carried it in Procession , saying , Behold truth hanged , the truth of the Huguenots , the truth of all the Divels ; Behold the mighty God , behold the everlasting God will speak ; and when they came to the Bridge , they threw it into the River , crying louder , Behold the truth of all the Divels drowned . Above eighty other persons were executed . An aged Gentlewoman of the age of seventy years was beaten to death with their pistols , then drawn through the dirty streets , and thrown into the River , terming her the mother of the Divel that preached to the Huguonets . A Counsellors wife that lay bed-rid was murthered ; women and maids were ravished : Two young maids were ravished before their Fathers face , who was forced to look on the while : All that were but suspected to be of the Religion , were massacred , and their houses pillaged . A valiant Captain , contrary to their faith given to him , they broke upon a Crosse , and so they left him hanging in great misery till he died . Anno 1562. a Decree was made by the Parliament of Paris , commanding all Catholicks presently to rise in Armes , to sound the Bells in every place , to destroy all those of the Religion without respect of quality , sex , or age , to spoyle their Houses , and utterly to root them out . This encouraged all sorts of rascals to rise up in Armes , forsaking their Vocations , and to march against the Protestants . In Ligueul they hanged up some , put out the Ministers eyes , and then burnt him in a small fire : In other places they committed infinite villanies ; One young man they flayed alive ; The Village of Aze they burnt down , and massacred thirty persons therein . A godly Minister was drowned called John de Tour , at seventy five years old . At Tours , one hundred and forty were murdered and cast into the River ; divers others were drowned , sparing neither man , woman , nor child . The President being suspected to favour them of the Religion , was beaten with staves , stript to his shirt , hanged up by one foot , his head in the water up to the breast , and whilst he was yet living , they ript up his belly , pluck't out his guts , and threw them into the River ; and sticking his heart upon the point of a Lance , they carried it about , saying , It was the heart of the President of the Huguenots . Shortly after came thither the Duke de Monpensier , who caused gibbets , wheels and stakes to be set up , whereupon many more , especially of the richer sort , were murthered to the number of some hundreds : when they put any man or woman to death , they entred their houses , murthered their children , and took all their goods . A poor woman , whose husband was a little before drowned , having a young infant sucking at her breasts , and a beautiful daughter of about sixteen years old in her hand ; These bloody villains drew them to the River : there the woman on her knees prayed ardently unto God : then took her infant , and shifting it in the Sun , laid it upon the grasse : In the mean while this hellish Rabble endeavoured , partly by threats , partly by fair promises to seduce the young maid ; and one of them finer then the rest , promised to marry her if she would do it , so that the poor wench stood in a disway , which her mother perceiving , who was now ready to be thrown into the River , she earnestly exhorted her daughter to persist in the truth ; the daughter hereupon cryed out , I will live and die with my Mother , whom I know to be a vertuous woman : as for your threats and promises I regard them not , do with me what you please . The mother was not yet dead when they threw in the daughter after her , where making towards her mother , they mutually embraced each other , and so yielded up their souls into the hands of God. Also in the same City there was a godly Matron called Glee , who was carried before the Captain , where she gave a reason of her Faith , and confirmed it by evident testimonies of Scripture : She dispuited also with some Friars , whom she so silenced that they had nothing to say , but that she was in a damnable condition . It seems so indeed , saith she , being in your hands ; But I have a God that will not faile nor forsake me , &c. Then was she committed to prison , where she was much sollicited to recant , but all in vain ; for she spake her mind freely , and comforted the prisoners which were in the same Prison for Religion . News being brought her that she was condemned to be hanged , when the rope was put about her neck , she kneeled down , praising and magnifying the name of God , in that he shewed her such mercy as by this death to deliver her out of the troubles of this wretched world , as also for that it pleased the Lord to honor her so far as to die for his truth , and to wear his livery , meaning the halter ; Then she brake her fast with the rest of the company , and giving thanks to God , she exhorted them to be of good courage , and to trust to the end in his free mercy , &c. As she went to execution , a Kinswoman met her with her little children , perswading her to recant , telling her that thereby she might preserve her life , and see those her Babes provided for ; This meeting wrought so upon her motherly affection , as made her shed plenty of tears ; but presently taking new courage , she said , I love my children dearly , yet neither for love to them , nor for any thing else in the world , will I renounce my God or his truth . God will be a Father to these my children , and will provide better for them then I could have done , and therefore to his providence and protection I commend and leave them , At the place of execution having prayed to , and praised God with a chearful heart and voice , she quietly resigned up her spirit unto God. The Duke de Aumale in Normandy , took Pontea de Mer by subtilty , where he used all kinds of cruelty , especially against the Minister , Master Brione ; Shortly after , Roan was besieged , and two Forts taken , wherein they put all to the sword , the Queen-mother in an impudent manner leading the King , who was but twelve years old , to shew him the naked bodies of the women weltring in their own blood ; After divers assaults the City of Roan was taken , wherein the Kings souldiers used all kinds of monstrous cruelty , massacring all they met : many English and Scots souldiers were hanged ; the sick and wounded were cast into the river : Divers Ministers were retreated into a strong Tower , which they yielded upon promise of safety , but contrary therereto they were cast into prison ; Augustine Marlorat with three Counsellors were condemned to be hanged , which was presently executed , with many opprobrious speeches against Marlorat ; The sackage of this Town lasted foure moneths together , in which space divers were executed . In Valougnes divers persons of good quality were massacred , and the houses of the Protestants were filled with souldiers that did what they listed therein . Amongst other outrages they slew a godly Minister , called Monsieur de Valougnes , whose body ▪ they stripped naked , dragd it up and down his house with many scorns and jears ; at last bringing it into the chamber where he used to preach to his people , they spurned his corpse , saying , Now pray to God ▪ and preach if thou canst ; The Priests that were present stuffed his mouth and wounds with the leaves of his Bible , saying to him , Preach the truth of thy God , and call upon him now to help thee . In Vire as they came from a Sermon , some were slain , some stoned , and a while after many were put to the sword . In , and about Agen , Monluc killed and massacred many , two young children were roasted . In the Castle of Reime , Monluc used great cruelty against those of the Religion , sparing none , but murthering young children in their mothers armes , and then killing the mothers : some other women they reserved for their lust , which they so abused , that ( saith mine Author ) I abhorre to write it . Above five hundred men were hanged upon gibbets , amongst whom was a grave Counsellor in his long gown and square cap. One poor man they cut and mangled in several parts of his body , filling all his wounds with salt . In the City of Blois there was a godly woman called Nichola , at whose house some holy people used to meet to pray , and confer together for their mutual edification and comfort . The murtherers hearing of it , came rushing in , thinking to have found a Minister preaching , but being disappointed in their expectations , they dragged these good women out by the haire of the head , loaded them with many stripes , and then threw them into the river ; but behold a singular Providence ! God so endowed them with strength and skill , that they swam safely to an Island : yet after a while some watermen finding them there , they stript them stark naked , and threw them again into the river , yet they still sought to save themselves by swimming , and coming at last to the Suburbs of Vienne , they were there most cruelly knocked on the head by the bloody Papists . Monluc having defeated a party of the Protestants under Monsieur Duras , he took divers Prisoners , most of which he hanged , especially the Ministers . Amongst the Prisoners was a Captain called La-mothe , whom Monluc meeting with , gave him divers stabs with a dagger , and thrust him through with a rapier , saying , Villain , thou shalt die in despite of God ; but he proved a lyar ; for the man being carried away , though he had many mortal wounds , yet he was wonderfully cured and lived after . In Guillac , the murthers committed upon the Protestants were many and horrible ; and amongst other this was one of their practices ; There was by the City , the Abbey of St. Michael , built upon a very high rock , under which ran a swift and deep river called Tar. Many of the Protestants they forced to go up to the top of this rock , whom they threw headlong down into the river ; by the way there was another rock , upon which most of the bodies falling , were dashed and broken all to pieces , and if any escaped with life into the river , they had their cut-throats waiting upon the river in boats to knock them on the head ; Amongst others there was one Peter Domo , an Apothecaries servant , who seeing them bent to murther him , requested that he might have leave to cast himself down from the top of the Abbey , provided that if God should preserve him in the fall , they would suffer him to escape with life ; this they promised ; whereupon having made his Prayers to God , he fetched his leap from the top of the Abby , and flew so far , that missing the rocks under him , he fell safely into the river , and endeavoured to swim out with life ; but these perfidious Villains , contrary to their promise made , knocked him on the head and slew him . In Souraize , there was one Captain Durre , who with his souldiers going into the house of a godly widow , called Castille Roques , he caused her to be bound with cords , and a rope to be put about her neck , by which he haled her up and down , almost strangling her ; then he asked her how oft she had played the whore with those of her Religion ? She answered , That in their Christian meetings they had no such villanies committed . Durre fretting and fuming at this answer , took her by both the cheeks , and oft dashed her head with such violence against the wall , that he had almost beaten out her brains ; Then he required her to give him the seven hundred pieces of gold which she had hidden ; she told him that she was a poor woman , and had onely one French penny ; This more enraged him ; whereupon he drew her again about by the neck , and applyed burning hot egges to her arm-pits , till they were all blistred , bidding her in derision to cry to her Father which was in heaven . She answered , I will not cry aloud for thee , and yet my God can hear me well enough , and when his pleasure is , he will deliver me out of thy hand . This made him so to blaspheme , that the poor woman was more afflicted to hear his blasphemies than with all her pains . Then did he call her Huguenote whore , telling her that these were but the beginnings of her sorrows , except she fetched him out her gold , which if she refused , he would draw her cheeks and breasts with Lard , and so roast her quick , and afterwards throw her headlong from the highest steeple in the town . Well , said she , If you throw my body never so low , that shall not hinder my soul from ascending into heaven : This her courage and constancy did still further enrage him ; Then did he open her mouth with his dagger , and crammed lime down her throat ; after which he made her drink a glasse of Urine which himself had made before her , withal throwing the glasse with the remainer into her face . After this he carried her to his quarters , where with strange cruelties he intended to have slain her : but some of the neighbours pitying her sad condition , redeemed her from him with ten Crowns , and so conveyed her to her house , where shortly after she finished her dayes . Some other of these hell-hounds meeting with one Peter Roch , constrained him to dig his own grave , and then to try how it fitted him ; which whilst he was doing , they buried him alive . In Saint Martins in Castillon , they took the wife of one Andrew Renaud , stripped her stark naked , and would have violated her chastity , which she resisting , they whipt her most cruelly , wounded her with their swords , crowned her with thorns , and lastly shot her to death . They took also one Ianetta Calvin , whom they carried into the City of Brignole , stripped her , whipt her cruelly , crowned her with thorns , and first stoned , and afterwards burned her . In Mont de Marsan , six of the principal men had their heads stricken off , otheres were executed divers wayes ; One was buried quick ; and a young woman being pursued to be ravished , threw her self out of a window and died . In Tholouse the Papists fell upon the Protestants , hurt many , killed some outright , divers they threw into a Well ; Then did some Counsellors proclaim , that they should not spare to kill and spoil all them of the religion , for that they were licensed by the King and Pope . This soon ran through all the Villages , and the Papists rang their bells ; In Tholouse were about thirty thousand Protestants , so that there began one of the most horrible Massacres that was in those parts . The prisons were presently filled , and many were knocked on the head at the prison-doors , because they could hold no more ; the river in a short space was covered with dead bodies ; many were thrown into the streets out at the windows : if any sought to escape out of the water , they were presently slain with swords or stones . Some of the Protestants gat into the town-house , where they stood upon their guard , and at last it was agreed , that leaving their Arms , they should depart in safety ; and so after they had received the Sacrament , commended themselves to God with prayers and tears , they came forth ; but contrary to the faith and promise made to them , the Popish party seised upon as many as they could , whom they cast into prison ; of such as gat out of the City , some escaped to Montaubon , others in the way were spoiled and killed by the Souldiers and Pesants . At Carcasson those of the Religion being gone out of the Town to hear a sermon , when they returned , the gates were shut , and the Papists shot at them , who afterwards issuing out against them , slew some , and hurt others : One they beat down , cutting off his nose and ears , and pulling out his eyes : some they took prisoners , whom they hanged ; one they beheaded , and put others to great ransomes . One they took , blacked his face , hands and feet , and gave it out that he had a Divel within him , then hanged him , and threw his body to the dogs ; Others they banished , or condemned to the Gallies . In Limoux the Papists used all manner of cruelty , deflouring women and very girls in a most detestable manner ; The Minister was slain , two Gentlemen , and sixty others were hanged . A widdow of great account redeemed the virginity of her only daughter with a great summe of mony ; but the villain that promised to defend her , ravished her in her Mothers presence , and then killed them both . Yea after peace was proclaimed , fourteen of the Religion coming thither were all slain . In Nonnay , Monsieur Chaumont having surprised the Town , murthered many Protestants , spitting out infinite and horrible blasphemies against God himself : A Locksmith being commanded to despite and blaspheme God , because he refused to do it , was presently hewen in pieces ; for the same cause another was brained with the butt end of a musket ; A Naylor , because he would not give himself to the Divel , was drawn about his shop by the ears ; then being laid on his Anvile , they beat his head in pieces with hammers ; yea all manner of cruelty was used that could be devised ; Three of the principal in the Town were thrown down from an high Tower ; many other were thrown down to make sport : Some were burnt in their houses , others thrown out at windows : others stabbed in the streets : women and maids were most shamefully handled ; a young woman that was found hid in an house with her husband , was first ravished before her husbands face , then forced to hold a Rapier ; wherewith one thrusting her arme , made her kill her own husband . In Foix , many Protestants were cast into prison , of whom some had their armes and legs cut off , and then were beheaded ; Some burnt , some hanged , and others sent to the Gallies . In Aurange they killed the Protestants without distinction of age , sex , or quality : Some they stabbed , others they threw upon the points of Halberds ; Some they hanged , others they burnt in the Churches ; Of some they cut off their privy members , sparing neither old nor bedrid , nor the diseased in the Hospitals . Women and maids were killed , others hanged out at windows were harquebushed , sucking children massacred at their mothers breasts ; girls of five or six years old ravished and spoiled ; the wounds of the dead were filled with leaves torne out of Bibles . Those in the Castle yielding upon oath and promise of safety , were all stabbed , or thrown over the wals , being one hundred and ninety of them . In Grenoble , they slew many of the Religion , and others they cast from the Bridge into the River . In Cisterno , the men that were of the Religion being fled , the popish party fell upon the women and children , whereof they slew three or foure hundred : Some women with child were rip 't up , many were buried quick ; Some had their throats cut like sheep , others were drawn through the streets , and beaten to death with clubs . In Beaune , they were bereaved of the exercise of Religion , their three Ministers imprisoned ; many were driven out of the Town to the number of eight hundred persons with women and children : their houses were filled with souldiers who made spoile of all ; such as were found in their houses , were vilely abused , and some were slain . In Mascon the bloody Persecutors having apprehended a godly and learned Minister called Bonnet Bor who was of a very unblameable life , having served twenty years in the Ministry , and in that time had been put to his ransome three times ; they carried him along the streets with a thousand scoffs and scorns , smiting him with their fists , thrusting him up and down , and then made a Proclamation , That whosoever would hear this holy man preach , should come to the slaughter-house ; at which place they again buffeted and mocked him two hours together : Hereupon he requested them that before his death they would permit him to pray to God : Then one stepping to him cut off half his nose , and one of his ears , saying , Now pray as long as thou wilt , and then we will send thee to all the Divels ; and so this holy man kneeling down , prayed with such fervency of spirit that drew sighs from some of the Murtherers : and aftervvards directing his speech to him that had cut off his nose , he said , Friend , I am now ready to suffer what thou hast further to inflict upon me ; But I intreat thee and thy companions to bethink you well of the outrages committed by you against this poor City ; for there is a God in heaven , before whose Tribunal you must shortly give an account of these your cruelties . A Captain passing by , cryed , send that wretched man to the Divel ; which one of them hearing , took him by the hand , pretending to have him to the river to wash off his blood , but when he came thither he threw him into it , battering him with stones till he was drowned . CHAP. XXXV . The History of the Massacre at Paris ANNO 1571. After the end of the third Civil War in France , great means was used to draw the chief of the Protestants to Paris , under pretence of a marriage between the Prince of Navar and the Lady Margaret , sister to the King of France ; but in the mean time the Papists in Roan murthered divers Protestants as they came from a Sermon , and grievously beat others ; this seemed much to displease the King , and three or four were executed for the mutiny ; then were the Articles of marriage agreed upon ; The place for it , Paris : and the Admiral sent to by the King to be present at the wedding , and to prevent all Jealousies , those of the house of Guise were sent away , whereat they seemed much discontented . The Admiral was allowed to bring with him fifty Gentlemen armed for his greater security . When he came to Paris , he was honourably received and conducted to the King , who calls him his Father , protesting that in all his life he had not seen any day more agreeable to his mind than that , wherein he assured himself to see the end of all troubles , and the beginning of firm peace and quietness in his Realm : the Queen-mother and the rest of the great Courtiers received him with greater favour than he expected : Then did the King send him one hundred thousand Franks out of his treasury for the losses which he had received in the wars , &c. The Admiral had divers advertisements of the intended treachery ; yet God so blinded him at that time , though a very prudent man , that he gave little heed to them . Yea such a general stupidity seized upon the Protestants , that their minds were very wavering , and few there were that shewed themselves zealously bent to Religion ; but all both great and small , thinking deeply upon worldly matters , built them goodly Castles in the aire . Then was the Queen of Navar sent for by the King of France to Paris , to prepare all things against the wedding : but presently after her coming she fell sick of a Feavor , made her will in a most Christian manner , had much inward joy and comfort , and at five dayes end died , not without suspition of poison from certain perfumes given to her : and after her death the Chirurgions were not suffered to open her head , where the mischief lay , whereby it was the better concealed . The Admiral was again advertised of his danger ; but he resting upon the testimony of a good conscience , and the providence of God , misinterpreted those advices , as if they proceeded from men desirous of new troubles . Many Lords and Gentlemen of the Religion , accompanied the King of Navar , and the Prince of Conde to Paris . The King of France , the better to delude the Protestants , spake openly , that he gave not his sister to the King of Navar only , but as it were to the whole Church of the Protestants to joyn with them in an indissoluble union , and as a tie to their peace and safety . August 17. Anno 1572. The King of Navar and the Lady Margaret were married by the Cardinal of Bourborn , upon a scaffold in the sight of all the people , and that day was spent in banquets , dances , and masks , with a strange mixture of Protestants and Papists together ; but in the mean time the Queen mother with her Privadoes , as also the Duke of Anjou with the Guises , consulted about killing the Admiral , and dividing the Protestants . Five dayes after , as the Admiral came from the Court , accompanied with about fifteen Gentlemen , reading a petition as he went , one shot at him with a Caliver ; the bullet taking away his right fore-finger , hurt him in the left arm : he that shot had a Spanish Jennet at the back-door of his lodging , upon which he immediately mounted and escaped : The door being burst open , it was found that the Caliver left behind , was brought to the house the day before by one Chally , steward of the Kings house , and a great dealer for the Duke of Guise ; the Admiral being conveyed to his lodging , shewed most admirable piety , patience , and constancy . The King complained of the mischief , swearing and promising to execute such justice upon the offendor , that the Admiral and all his friends should thinke themselves well satisfied . He caused also all the gates of Paris to be shut , swearing and blaspheming , that he would not that they which had done the fact should escape ; he also appointed many Lords and Gentlemen of the Protestants to lodge in the Admirals quarter , the better , as he pretended , to secure themselves against any danger . After noon the King went to visit the Admiral , and there , with many Oaths and protestations , assured him of his love to him , care over him and them of the Religion , and that he would severely punish the Authors of his present hurt . Presently after the Vidame of Chartres [ John de Ferriers ] advised the King of Navar , the Prince of Conde , the Admiral , and other chief Lords of the religion , presently to depart out of Paris , assuring them that that blow was but the beginning of the Tragedy which was soon to ensue , but they trusting to the Kings word , rested secure . That day also the King wrote to the Ambassadors of forrein Princes , and to the Governours of all his Provinces how much he was offended at the Admirals hurt , how severely he would punish it , yea he desired that all the world might know how much he was offended at it ; and the Queen-mother wrote the like . In the mean time the Dukes of Anjou and Guise employed some to go from house to house to take the names of all the Protestants , and to return the Catalogue to them , so that presently after they of the Religion began to discover that some bloody intentions were hatching against the Admiral and his friend . For the King set a guard of fifty Harquebushires at the Admirals gate . Great store of Armes were carried into the Loure , and about evening all the people were in Armes . The chief of the Protestants hereupon assembled again in the Admirals lodging , where the Vidame of Chartres advised as before , that they should essay presently to carry the Admiral out of Paris , and that the rest should presently dislodge ; yet all the rest refused this counsel , resolving to relie upon the Kings word , who had promised them Justice . In the evening some Protestant Gentlemen proffered to watch with the Admiral , but he would not suffer them : At night the Duke of Guise sent for the Captain of the Switzers ▪ shewing him his Commission to kill the Admiral and all his partakers , exhorting him and his men to be couragious in shedding of blood . At midnight the Provost , Sheriffs , and Captains of every Ward had the same shewed them , with assurance that through the whole Realm the like should be done to all the Protestants , and that the watchword for the general Massacre should be the tolling of the Bell in the Palace to be rung at the break of day , and the Badge of the Executioners should be a white Handkerchif tied on their armes , and a white Crosse in their hats : The Duke of Guise and his Associates were to begin at the Admirals lodging : Some of the Protestants being awakened with the noise in the streets of men running up and down in armes , and with torches , gat up to enquire what was the matter ; but presently the Bell rung , and the Duke of Guise with his cutthroats hasted to , and knocked at the Admirals gates : he that opened them was presently stabbed ; The Admiral hearing the noise , gat out of bed , and joyned with his Minister [ Master Merlin ] in fervent prayer , commending his soul into the hands of God ; Then said he , It is long since I disposed my self to die ; save you your selves if it be possible , for you cannot save my life ; I commit my soul into the hands and mercy of God ; Then did Merlin his Minister , and the rest get up to the top of the house , and crept out of windows into the gutters to hide themselves ; yet most of them were slain in the next house : Then seven or eight men brake into the Admirals chamber , and one of them went to him with his naked sword offering him the point , to whom he said ; Young man , thou oughtest to respect any age and infirmity , yet shalt thou not shorten my life ; with that he thrust him into the body , and all the rest laid at him , so that he fell to the ground , where he lay gasping : The Duke of Guise below called to them to throw his body out at window , which they did : his face being all bloody , the Duke of Guise wiped it , and looking on it , said , Now I know him , it is he , and so kicked him on the face with his foot , whom all the murtherers in France feared so much when he was alive . Then went he out into the streets , crying , Courage my fellows , we have here made a good beginning , let us now fall upon the rest , the King commands it ▪ it is his expresse pleasure , he commands it . The Admirals head was sent to the King and queen-mother , and by them sent to the Pope and Cardinal of Lorrain as a grateful present . The Pope when he heard the newes , set apart a day of publick thanksgiving to God , in the Church of St. Lewis , and published a Bull of extraordinary Indulgences to such as should pray for the heavenly assistance to the King and Kingdome of France . Strada . The common people cut off the Admirals hands and privy members , drawing his body about the streets three days , and then hung it by the feet upon the Gallows . All the Attendants of the King of Navar and Prince of Conde which lay in the Kings Palace were massacred ; the like was done to the Lords and Gentlemen that lay about the Admirals lodging , and then through all the City were the Protestants murthered , so that that night and the two next days there were slain in Paris about ten thousand persons of all ranks , ages , and sexes , yea they spared not children in the Cradle , nor infants in their mothers wombs . But to colour this their villany , they gave it out , that the Huguenots had conspired to kill the King ; They boasted also that they had in one day done that , which Processes , sentences of Justice , and open Warre could not do in twelve years . The Lords and Gentlemen were most inhumanely mu●thered , some in their beds , others on the roofs of their houses , and in all other places wheresoever they were found . There were at this time in Paris about sixty thousand men with pistols , pikes , curtelaces , poinards , knives , and such other bloody instruments , that ran up and down swearing and blaspheming the sacred Majesty of God , cruelly massacring all that they met with : The streets were covered with mangled bodies , gates and doors defiled with blood ; Shoutings & howlings of the murtherers , mixed with the cries and groans of the dying ; the breaking open of doors and windows , with the noise of guns and pistols , all which made an hellish noise ; multitudes of dead bodies were thrown into the Seine , which was died red with their blood . The King certified the King of Navar and the Prince of Conde of all that was done , saying , that he saved their lives upon condition that they should renounce their Religion , and turn Papists . The King of Navar desired him not to force his conscience , but to remember the Alliance so lately contracted betwixt them : The Prince of Conde with more zeal told him , that his body and estate were in his power to do with them what he pleased ; but for his Religion he was fully purposed not to forsake it , but to remain constant therein to the losse of his life ; he put the King in minde also that he had given his faith to him , and to those of the Religion , and therefore he hoped he would not falsifie his oath , &c. This so enraged the King that he called him rebel , and the sonne of a rebellious person , with horrible threatnings that he should lose his head if within three days he altered not his mind . The King and his Confidents perceiving that this Massacre would not quench the fire , but rather stirre up the Protestants in other parts of the Kingdome to defend themselves ; they presently dispatched away letters to the Governours of Towns , with expresse commands to masscacre all the Protestants : yet at the same time the King wrote other letters , wherein he laid the fault of the murther of the Admiral upon the Duke of Guise : pretending that he had quieted all things in Paris , and intended that his Edicts of pacification ▪ should hold inviolably . Upon the receipt of the first letters , the Papists fell upon the Protestants at Meaux , Trois , Orleance , and other places , and murthered them without all pity , besides such as were massacred in Villages and Fields , where they thought to save themselves , so that in a few weeks there were above thirty thousand persons massacred in France . But besides this general account , some particulars deserve remembrance , which are these that follow . Monsieur de la Place , President of the Court of Requests , had a Captain armed that came into his house , telling him that the Duke of Guise , had slain the Admiral at the Kings appointment , with many other Huguenots , and that he was come to protect him in that common destruction , only he desired a sight of the Gold and Silver that was in his house : The L. de la Place amazed at his audaciousnesse , asked him whether he thought that there was a King or no ? The Captain blaspheming , willed him to go with him to know the Kings pleasure ; Hereupon the Lord went from him to secure himself ; Then did the Captain rifle his house , taking above one thousand Crowns : The Lord would have secured himself in three several houses , all which refused to entertain him , which caused him to go back to his own house again , where he found his wife very heavy , whom he rebuked , discoursed to her of the promises , told her that we must through many afflictions enter into the Kingdome of God , &c. which much comforted her : Then calling his family together , he made an exhortation to them , went to prayer , and began to read a chapter in Job with Calvins Exposition upon it . Then went he to Prayer again , resolving to suffer all torments or death , rather than to do any thing that might be dishonorable to God : Then came the Provost-Marshal with many Archers to his house , pretending to secure him , and safely to convey him to the King , who would speak with him ; De la Place told him that he was most willing to do it , but saw it impossible ( in regard of the horrible massacres committed every where ) without apparent danger of his life ; In brief , presently after came the Provost of Merchants , who would needs also have him to the King , yet he would have excused it as before , but the Provost would have no nay , wherefore resolving upon death , which he saw he could not avoid , he embraced his wife , wishing her above all things , to continue in the fear of God , and so went on his way boldly ; but in the street some murtherers that attended there for his coming , with their daggers stabbed him , and then pillaged him , carrying his body into a stable , and covering his face over with dung , and the next day they threw him into the river . Peter Ramus also , the Kings Professor in Logick was not forgotten ; the murtherers breaking into the Colledge of Priests where he was , massacred him , then cast him out of the chamber-window , so that his bowels issued out on the stones : then was his body trailed through the streets and whipt by certain young Scholars , who were set on by their Popish Tutors to do it . A godly young man going early abroad on the Sabbath morning , and hearing of the death of the Admiral , and seeing the insurrection , out of a singular child-like affection to his mother , he hasted home , informed her of the danger , secured her in a place of great secresie ; after which he shut himself up in his study , by Prayer to fit himself for death , into which the murtherers breaking with battleaxes and staves , so loaded him with blows on the head , that he received his blood into his own hands ; and when they had killed him , they threw him into the river . Two Ministers belonging to the King of Navar were also murthered , and thrown into the river : God miraculously preserving all the other Ministers in the City . A Jeweller being in bed with his wife , who at that time had the midwife with her , being near the time of her delivery , these bloody Villains came knocking at the door , and in the Kings name demanded entrance ; the woman as ill was she was , opened the door , whereupon rushing in , they stabbed her husband in his bed ; the Midwife seeing that they were bent to murther the woman also , earnestly entreated them to tarry at least so long till the infant ( which would be the twentieth child that God had given her ) was born ; but notwithstanding her request , they took the woman , and thrust a dagger into her fundament up to the hilts ; the woman finding her self mortally wounded , yet desirous to bring forth her fruit , fled into a corn-loft , whither these tygers persuing her , gave her another stob into the belly , and so cast her out of the window into the street , and upon the fall , the childe came forth of her body , the head formost , gaping and yauning in a pitiful manner . One of these murtherers snatching up a little childe in his armes , the poor babe began to play with his beard , and to smile upon him ; but instead of being moved to compassion , this villain , whose heart was harder than the rocks , wounded it with his dagger , and cast it all gore blood into the river . The Kings letters being come to Meaux upon the same Sabbath , to Cosset the Kings Atturny there , upon the sight of them , he presently went about to his cutthroats , warning them to come to him armed at seven a clock at night , withal causing the gates of the City to be shut up ; The hour being come , he with his Partizans went up and down , cruelly murthering the innocent servants of Jesus Christ , in which bloody employment they spent all that night ; The next day they pillaged their houses , and took above two hundred Protestants more , and shut them up in prison : the next day towards evening , Cosset with his companions went to the prison , where having a Catalogue of the prisoners names , Cosset called them out one by one , and then they murthered them till they were aweary : Then they went to supper , that so they might breath and refresh themselves ; and then filling themselves with wine , they went back to glut themselves with blood also ; They took with them butchers axes that they might dispatch them the more easily , with which as they called them forth , they knocked them down and murthered them ; Amongst those that were thus butchered , was an Elder of the Reformed Church , who praying for his enemies , they laughed him to scorn , and because he had a Buffe-coat on , which they were loth to spoil , they opened it before , and stabbed him into the breast . Another was an ancient man , that had been sheriffe of the City ; him they were not content to kill out-right , but first cut off his nose , ears , and privy members , then they gave him several small thrusts into the body , tossing him up and down , till through losse of blood he fell down , calling upon the name of the Lord , and so with many wounds he was slain . The Kings letters being come to Troys , the Protestants were all shut up in prison ; Then did the Bailiffe send for the common Hangman to murther them ; but he refused , saying , That his office was only to execute such as were legally condemned , and so went his way : Then was the Keeper of the prison sent for , who being sick , he sent one Martin to know what the businesse was , to whom the Bailiffe imparted the matter , wishing him to murther all the Prisoners ; and that their blood might not run out into the street , he bade him to make a great trench in the midst of the prison , and to cause certain vessels to be set into it to receive the blood ; This Martin going back with abhorrency of the fact , concealed it from the Jailor : The next day the Bailiffe came to the prison , and smiling , asked the Jailor if it was done ? but he , being ignorant of his meaning , asked him what should be done ? Hereupon the Bailiffe was so enraged , that he was ready to strike him with his dagger , till he promised to perform his Will ; Then did the Jailor go to the Prisoners who were in the Court recreating themselves , and shut them up one by one in their several Cels , which made them suspect that they were destinated to slaughter , and therefore they betook themselves to prayer ; The Jailor called his companions about him , acquainted them what was given him in charge , and caused them to swear to execute it ; but when they approached to the prisoners , they were so surprized with feare , that they stood gazing one upon another , having not hearts to act so horrid a deed ; whereupon they returned to the Jailors Lodge , and sent for eight quarts of the strongest wine , with other things , to intoxicate their brains ; then they took a Catalogue of all their prisoners , and gave it to one Martin to call them forth in order : The first prisoner being called for , presented himself with a cheerful countenance , calling upon the name of the Lord , then opened his breast to them , receiving the mortal stroke , whereof he died . Another being called forth , one of them thrust at him several times with the point of his Halbard , wounding , but not killing him , whereupon the prisoner took the point of the Halbard , and set it against his heart , saying with a stedfast voice , Here souldier , here , right at the heart , right at the heart , and so finished his life . The rest were all murthered in the like manner , after which the murtherers made a great pit in the back-side of the prison , into which they cast the bodies one upon another , some of them yet breathing : yea one of them raised up himself above his fellows , whereupon they threw in earth and so smothered him : But the Bailiffs order of making a trench being not observed , the blood of the slain ran so abundantly out of the prison door , that thence , through the channel , it ran into the river , and turned it into the colour of blood , which bred an horror in the very Papists themselves which saw it . At Orleance the Kings Edict for observing the Treaty of Peace was solemnly published , which made those of the Religion very secure , whereupon above three hundred of them , men , women and children met together at a Sermon ; but the same night came the Kings letters for the massacring of them all ; Then did the Major and Sheriffs raise the companies in Armes to put it in execution . One of these murtherers with some of his companions went to a Noble Counsellors house , bidding themselves to supper ; The Counsellor ignorant of their intents , made them good cheere ; but when supper was ended , with horrible blasphemies they murthered him , and then plundred his house . About the Ramparts of the wall inhabited many of the Religion , amongst whom all night was heard nothing but shooting of guns and pistols , breaking open of doors , fearful out-cries of the men , women and children that were massacred , trampling of horses , rumbling of Carts that carried the dead bodies away , and the cryings out of the murtherers that went up and down , howling out , Kill , kill them all , and then take the spoile . This Massacre continued all the week long , the bloody beasts crying out to those whom they murthered , Where is now your God ? What is become of all your Prayers and Psalms now ? Let your God whom you call'd upon , save you if he can . Others sang in scorn to them the 43. Psalm , Judge and revenge my cause O Lord. Others , Have mercy on me , O God , &c. Yet notwithstanding all these taunts , the faithful died couragiously . In this Massacre the Papists boasted that they had slain above twelve thousand men , besides women and children ; some of them said eighteen thousand . On Tuesday night some of these murtherers came and knocked at the door of a Doctor of the Civil Law , and when he opened it to them , they told him that he must die , whereupon he fell to Prayer with such ardency and affection , that they being amazed and over-ruled by a divine power , only robbed him and went away ; The next day came some Scholars to his house desiring to see his Library , which he shewed them ; then they asked , some one book , some another , which he gave them ; yet they told him they were not satisfied , but they must kill him ; whereupon betaking himself to prayer , when he had done , he desired them to kill him there , which they refused , forcing him out into the streets , leading him by the schools , and there he again desired them to kill him in that place , where he had taught so long ; but they still refused ; and when they had led him a little farther , they knockt him on the head . Others meeting with an Apothecary who had brought Physick to a Patient , cut off one of his armes , and then had him forth into the market-place , where they murthered him . A Cook that had hid himself three dayes , was at last through hunger forced to come forth , and so was slain . And to fulfil the measure of their cruelty , such Protestants as through fear revolted to them , they placed them in the fore-front of their companies , putting weapons in their hands , compelling them to give the first onset , crying , Smite them , smite them , are they not your holy brethren and sisters ? and if any refused , they presently slew him . In Lyons , Mandolet Governour thereof , hearing of the Massacre at Paris , presently caused the City gates to be shut , raised forces , commanding them , that if any of the Protestants came out of their houses , though but with swords , they should presently kill them ; but the Protestants seeing a storme coming , which they knew could not arise without the special providence of God , set themselves to bear it with invincible patience . The day following if any of them did but go abroad about their necessary occasions , they were presently clapt up in prison , and when night came , the murtherers entred their houses , which they rifled and plundred , and pretending to carry the Protestants to prison , some they stabbed in the streets , others they threw into the river , whereof some were carried down the stream half a mile below the City , by which means they escaped ; The day after , Proclamation was made by sound of Trumpet , that all of the Religion should appear at such a place to know the Kings pleasure concerning them ; many went , but so soon as they came , they were sent to several prisons , and the night following every corner and part of the City was full of lamentable cries and shreekings , partly of such as were massacred in their houses , partly of such as were but half murthered , and so haled to be thrown into the river ; and from that time there were such horrible murthers committed in the City , as if the Divels in the likenesse of men ran roaring about to do mischief ; The Sabbath morning following those that had hitherto escaped massacring , were then dispatched . In the Arch-bishops house there were three hunded and fifty Prisoners shut up , and a bloody crue of cutthroats were appointed to murther them , to whom the keyes were delivered , and they rushing into the great Court , gave notice to the prisoners with a loud voice that they must die ; then having first taken all the Prisoners purses , they fell upon them with barbarous cruelty , hacking and hewing them in a furious manner , so that within an hour and an half , they were every one cut in pieces ; The prisoners were all slain , with their eyes and hands lift up to heaven , whilst their hands and fingers were cut off . There was a Merchant called Francis de Bossu that had two sonnes ; the father seeing the horrible Massacres , said to his sons , Children , we are not now to learn that it hath alwayes been the portion of believers to be hated , persecuted , and devoured by unbelievers , as Christs sheep of ravening wolves ; if we suffer with Christ , we shall also reign with him : let not therefore these drawn swords terrifie us , they will be but as a bridge whereby we shall passe to eternal life : we have lived long enough amonst the wicked , let us now go and live with our God , let us joyfully go after this great company that is gone before us , &c. When he saw the murtherers come , he clasped his armes about his two sons , and they theirs about him , as if they strove mutually to ward off the blows each from other , who were afterwards found dead in these mutual imbraces . The murtherers went up and down the City boasting that they had died their white doublets red in the blood of the Huguenots ; one bragging that he had killed an hundred , and some more , and some lesse : when the people went into the Arch-bishops house , and saw the slaughter that had been made there , though they were Papists , yet they said that surely they were not men , but Devils in the habit of men that had done this . The dead corpses were carried out , and lay spread like dung upon the face of the earth , and when they were about to throw them into the river , an Apothecary told them that much money might be made of their grease , whereupon all the fat bodies were sought out , ripped up , and their grease sold for three shillings a pound ; which being done , after many jears bestowed upon the dead carcasses , some were tumbled into a great pit , others thrown into the river . The Countries which lay below upon the river were amazed to see such multitudes of dead bodies to come down the streame , some with their eyes pulled out , others their noses , eares , and hands cut off ; stabbed into every part of their bodies , so that some had no part of humane shape remaining . Shortly after the Popes Legat came thither , and as he came out of the great Church from Masse , all the chief Massacrers kneeled down for to have his absolution , and when he was told who they were , and why they kneeled there , he absolved them all by making the signe of the Crosse. A Gentleman of Paris , as soone as the Massacre was ended there , went to Angiers , and coming to the house of a reverend , godly , and learned Minister called Master John Mason , meeting his wife at the door , he saluted her , asking where her husband was ? she said that he was walking in his garden , directing him the way to him ; when he came to him , he lovingly embraced him , and then said , Do you know wherefore I am come to you ? the King hath commanded me presently to kill you , and therewithal he presented a Pistol to his breast ; the Minister replyed that he knew not wherein he had offended the King ; But seeing , said he , you will have my life , pray you give me leave to pray to God , and to begge mercy at his hands ; which being granted , he made a short prayer , and then willingly presented his body to the murtherer , who pistolled him , and so departed . Presently after the King sent one Pugilliard , who drowned nine or ten more in that place , and amongst the rest , the wife of this Mr. Mason , who shewed an admirable constancy of faith , even to her last breath . In Roan in a few dayes they murthered above six thousand men besides women , upon whom they exercised no lesse cruelty than upon the men ; their dead bodies they carried out in tumbrels , and threw them by heaps into great pits digged for that purpose . The news of the Massacre of Paris coming to Tholouse , the great gates of the City were presently shut up ; but it pleased God , that that morning most of the Protestants were gone out of the City to hear a Sermon ; The report of the shutting up of the gates coming to them , some thought it not fit to return , others would needs go back to take order abour their affairs : these were suffered to enter peaceably , leaving their swords at the gates , the rather to draw in the rest , amongst whom were divers Counsellors ; and great meanes were used to entrap them , and indeed some of them were enticed to come back ; but when they saw they could get in no more , the wednesday morning following souldiers were sent to break into all the houses of those of the Religion , and to carry them to sundry prisons ; and the gates were watched that none should escape : command also was given that none should conceale any of the Protestants : Amongst the prisoners were five or six Counsellors , who much comforted and encouraged the rest . Then were all the prisoners brought together into one place , and letters procured from the King to massacre them all : and accordingly some leud persons , armed with axes and butchers knives , were sent to effect it , who calling them out one by one , murthered them all , not permitting them so much as to speak , much lesse to pray . The number of the slain was above three hundred , who were all stript stark naked , and their bodies left to the common view of all for two dayes together : then were they , thus naked , thrown into pits one upon another , only the Counsellors were hung up in their long gowns upon an Elme in the Palace-yard ; all their houses vvere also sacked and plundred . At Bourdeaux when the news of the Massacre of Paris came thither , the Protestants were taking boats to go into a meadow to hear a Sermon , but the Governour sent and stayed them , yet under preience of securing them against the multitude ; then were the gates guarded that none might escape , yet it pleased God that the Ministers were conveyed away , who aftervvards took ship and came into England . There vvas a Jesuite that dayly preached in that City , to stir up the Governour and people to massacre the Protestants , proposing the example of the Persians to them . The Governour could not vvell tell vvhat to do , but the Lord of Monpessat assured him that it was the Kings minde that they should all be murthered , and that he could not do a more acceptable service to him ; whereupon he , gathering the scum of the Citizens together , commanded them to kill all the Protestants without sparing one , and to give them an example , himself went to the Lord of Obiers house , and murthered him in his own Court ; Then did they murther a Countrey Minister also that was come thither for shelter , together with the rest of the Protestants , and afterwards pillaged their houses : An old man that was a Deacon of the Reformed Church , being at this time sick in bed , they dragged him forth into the streets , asking him whether he would go to Masse , to whom he answered ; I hope I shall not so far forget the eternal salvation of my soul , as for fear of death to prolong my life for a few dayes ; for thereby I should buy a short time of life at too dear a rate ; whereupon they instantly murthered him . It was lamentable to see the poor Protestants wandring up and down , not knowing where to hide themselves ; some were rejected of their own Parents and Kinsfolk , who would not open their doors to them ; others were betrayed by their friends , and delivered into the hands of their murtherers ; yet some were hidden by their very enemies , whose hearts abhorred such detestable outrages . CHAP. XXXVI . The Siege of Sancerre , Anno Christi , 1573. YEt in the midst of these Massacres and dangers God provided some Pella's [ places of refuge ] for his people , as Rochel , Montalbon , Nismes , Sancerre , Privas , &c. Anno 1573. Sancerre was besieged by the Lord of Chastre , with an Army , who planting his Cannons , played incessantly upon the Town , so that the stones of the wall , the pavement in the streets , and the shivers of timber flew about continually , yet the mighty power and providence of God herein appeared , that none within the City were slain , but onely one maid that was slain with the breath of a Cannon-bullet : yet were the stocks of Musquets sometimes broken in the hands and on the shoulders of the townsmen , and themselves not hurt ; yea some had their coats , breeches and hats shot through , and their bodies not hurt ; yea some stones that were beaten off the wall , flew violently between a Ministers legs , and hurt him not . Many were the assaults given to this Town , yet still the Assailants were beaten back with great losse . The siege continuing long , the Townsmen began to be in want , so that they were forced to eat their Horses , Asses , and Mules , which food lasted but a moneth , then they did eate all the dogs , cats , rats , mice , and moles that they could get : and those also being spent , they lived upon hides of beasts , Calves and Sheep-skins : then did they eate parchment , horse and beasts hoofs , hornes , Lanthorns , halters , and furniture for horses , girdles o● leather , herbs and wild-roots ; and these being all spent , and no bread left in the City , such as could get Linseed , or any other seed , ground it , or beat it in a morter , and made bread thereof , as also of herbs mixed with bran if they could get it : This being spent they eate bread made of straw-meal , powder of nutshels , yea of slates ; suet , old ointments , and other old grease served to make pottage , and with it also they fried the excrements of horses and men , which they did eate , yea the filth in the streetes was not spared . In this extremity a poor labourer and his wife were taken and executed for eating the head , intrals and brains of their daughter of three years old , that died of famine ; they had dressed also the rest of her body to eat at other times ; and that which aggravated their fault was , that it was proved that that day there was given to them a little pottage made with herbs and wine , which might have satisfied them in that necessity : Such as went forth of the walls to seek relief , were either slaine by the enemy , or lived upon sprigs of vines , black-berries , red snailes , and herbs ; Amongst other sad and lamentable spectacles , one was of a labourer and his wife found dead amongst the Vines , and two of their children crying by them , the lesser being but sixe weekes old , which a charitable Widow took home to her house and sustained : Many dyed in this famine , some in their houses , others fell down in the streets , and gave up the ghost ; most of the children under twelve yeares old died : Lamentable it was to heare the poor fathers and mothers mourning and weeping to see their misery and yet they could not relieve them ; Neverthelesse most of them did wonderfully encourage themselves with the assurance of the grace of God , whereof there is this notable example . A boy of five years old , languishing divers weeks , ran along the streets , till nature failing him , he fell down in the presence of his father and mother , who wept and lamented over him ; and feeling upon his armes and legs , they were as dry as a stick ; whereupon the child said ; Why do you thus weep to see me die of hunger ? I ask you no bread , mother , for I know you have none ; but seeing it is the Will of God that I should die in this sort , I must take it thankfully : Had not the holy man Lazarus hunger ? Have not I read it in my Bible ? and saying so , he yielded up his spirit unto God. That which preserved all from being famished , was this ; There were yet sixe Kine kept to give milke for some infants , and certaine horses of service which were reserved for an extremity ; These were killed , and their flesh sold to comfort those that lived . Also some little corne was brought into the Towne by stealth , which was sold for two shillings sixe pence a pound . The war killed but eighty four persons , but the famine killed above five hundred , besides those which were brought so low that they hardly recovered . During these miseries , divers souldiers , and some townsmen gat out , chusing rather to die by the sword of the Enemy , than by famine , of whom some were slain , others imprisoned , and executed . So all hope of being saved in mans judgement failed to those of Sancerre : for the King had sworne that he would make them devoure each other . But mans misery is Gods opportunity ; The King of Kings found out a strange meanes to deliver his people that put their trust in him ; Just at this time , by the sollicitations of the Bishop of Valence , the Polonians had chosen the Duke of Anjou , brother to the French King , King of Poland , and Ambassadors were come to fetch him into that Countrey , who hearing of this siege , sollicited the Bishop of Valence to perform the Promise , which he had sworn to them in the name of his Master , viz. to fet at liberty all the Towns of France that were molested for Religion : by this means the poor Sancerreans , halfe dead for hunger , were delivered at the request of these good men who came from a farre Countrey to be their deliverers , though their enemies had oft-times threatned them with a general Massacre ; They were suffered to depart with their armes and goods , and such as would stay , not to be questioned for any thing past ; they had a promise also that the honour of women and maids should be preserved ; and such Ministers and others , as had fled thither for safety , had Pasports given them , and they were suffered peaceably to depart . The Siege of Rochel , Anno 1573. ABout the beginning of the same year Rochel was also besieged ; The Townsmen often sallied out , and there were very hot skirmishes betwixt them and the besiegers ; in one of which there came a young Gentleman , who with horrible blasphemy boasted that he was one of the Admirals murtherers , shewing his Courtelace , which he said , he brought from that conflict , with it threatning to slash the Rochellers ; yet , when it came to trial , his heart failed , and he ran away ; but one of the City souldiers pursuing him , slew him , stript him , and left his naked body in the field , the dogs tearing his face before next morning . In one moneths space the enemy discharged above thirteene thousand Cannon shot against the Rochellers , and made many assaults , wherein they still went away with the worst . Then came the Duke of Anjou to the Army to be the General ▪ The siege having continued some moneths , the Rochellers began to want victuals , which famine , after awhile , much encreased upon them , but behold the admirable Providence of God! when all other Provision failed them , there came an infinite number of small fishes never before seene in that Haven , as it were yielding themselves to the mercy of the poor People , which gathered them every day so long as the siege lasted , but presently after the publishing of the Edict for peace , they went away , and were never seen afterwards . During this siege came the Ambassadors from Poland to fetch their new King ; by whose means a truce was granted to the Rochellers , and lastly Articles of peace were agreed upon , whereby the Army was withdrawn , and Rochel enjoyed her Priviledges ; Yet this is further very remarkable , that all the chief persons that were imployed in the Massacre of Paris and other places , were drawn forth to this siege , by God , there to receive the reward of all their impieties , some of them being slain , and others receiving there those wounds whereof they shortly after died ; Amongst whom were the Duke de Aumale , and Cosseins , Marshal of the Field , that first entred the Admirals lodging ; three Masters of the Camp ; divers great Lords and Gentlemen ; above sixty Captains ; as many Lieutenants and Ensignes , and above twenty thousand common souldies . Anno 1574. King Charles himself , that was at least the countenancer of all these horrible Massacres , being in the prime of his youth , about twenty four years old , fell sick of a languishing disease ; his Physicians let him blood and purged him , but to no purpose ; for by degrees he so faded away , as caused great astonishment to many . He long strugled against his disease , but at last was faine to betake himself to his bed , and the two last weeks of his sicknesse , much blood issued from divers parts of his body , and once he rolled himself in his own blood , and a little before he died , he desired his mother to pursue his enemies to the uttermost , with great vehemency reiterating his speeches ; saying , Madam , I pray you heartily to do it , and so he breathed forth his soul , May the thirtieth , Anno Christi , 1574. I shall here adde a few words also of the great miseries which the people of God endured in Rochel , Anno Christi , 1628. expecting help from England , which proved but a staffe of reed , which whilst they leaned upon , it ran into their hands ; The City being besieged by the King of France his Army , the inhabitants were brought to such extremity , that for want of other meat , the Citizens and Souldiers , having eaten up all the horses , dogs , cats , rats and mice , lived two moneths with nothing but Cow-hides and Goats-skins boiled ; then did they eat up all the old gloves , and whatsoever was made of leather : yea , the poor people cut off the buttocks of the dead , and did eat them . Young maids of fourteen or sixteen years old , did look like old women of one hundred years old . All the English that came out , after the surrender of the City , looked like Anatomies ; The prizes of things were as followeth ; a Bushel of Wheat twenty pounds ; A pound of bread twenty shillings ; a quarter of mutton above sixe pounds ; A pound of butter thirty shillings ; An egge eight shillings ; An ounce of Sugar two shillings and six pence ; A dried fish twenty shillings ; A pint of French wine twenty shillings ; A pint of milk thirty shillings ; A pound of grapes three shillings , &c. Anno 1593. There was one Margaret Pierron of the Town of Sansay in France , who by her maid-servant was accused to the Jesuites , for not going to Masse , and for keeping a Bible in her house , in reading whereof was her whole delight ; The Jesuites , complaining hereof to the Magistrate , caused her to be apprehended , yet had she some notice of it before-hand from her friends that advised her to flie from the danger ; but God had a purpose that she should bear witness to his truth , so that she was taken and cast into prison ; After a while the Judges sent for her , saying , Margaret , Are you not willing to returne home to your house , and there to enjoy your husband and children ? Yes , said she , if it may stand with the good Will of God ; Then , said they , if thou wilt do but a small matter thou shalt be set at liberty ; If , said she , it be not contrary to Gods glory and mine own salvation , you shall hear what I will say to you . No such thing , said they , for all that we require is but this , that a Scaffold being set up in the chief part of the City , you shall there crave pardon for offending the Law , and a fire being by , you shall burne your Bible in it without speaking a word . I pray you my Masters , said she , Tell me , is my Bible a good Book or no ? Yea , said they , we confesse it is : Why then , said she , would you have me cast it into the fire ? Only said they , to give the Jesuites content : imagine it to be but paper , and then you may burne it , and you may buy you another Bible at any time , and hereby you may save your life . Thus they spent above two hours in perswading her , that thereby she might do a lesse evil , and a greater good would come of it : But she confidently answered , that by the help of God she would never do it : What will the people say ( said she ) will they not say , Yonder is a wrethed woman indeed , that burns the Bible wherein all the Articles of Christian Religion are contained ? I will certainly burne my body rather than my Bible . Then did they commit her close prisoner , fed her only with bread and water , and her friends were debarred from coming to her : but when nothing could remove her from her constancy , she was condemned to be set upon a scaffold ; to have her Bible burnt before her face ; her self to be strangled , and her body to be dragged through the streets to a dunghil , which sentence she underwent cheerfully , and so slept in the Lord. Collected out of the History of the Tragical Massacres of France under Henry the second , Francis the second , Charles the ninth , Henry the third , and Henry the fourth . Translated out of French. Here place the ninth Figure . CHAP. XXXVII . The Persecution of the Church of Christ in the Valtoline , Anno Christi , 1620. THe Grison Lords , who were the Soveraign Magistrates of this Countrey , had by sundry Decrees granted liberty to the Protestants to exercise their Religion freely : But when as the Minister of Tell , with his Congregation , were met together about the service of God , the bloody Papists rising in arms , set upon them , slew one , and beate others so cruelly with staves , that they were forced to desist from their purpose : Shortly after they murthered some others , and conspiring with some other bloody villaines , they set guards upon all the passages of the valley , that so none of the Protestants should escape them ; then ringing their bells , they raised all the Countrey , and if any Protestants stirred out of their houses , they murthered them in the streets : they also brake into the houses of others , drew them out of their beds , and murthered them . Some of the Protestants retired to the houses of Papists that were neer of kin , or otherwise engaged to them , to secure themselves , but there they were betrayed and murthered : Some they strangled ; some they shot ; Of some they beate out their brains , and others they drowned in the river Alba. A noble Gentleman that had hid himself in the river , was found by them , who requested them to spare his life , for his dear childrens sake : But they told him that this was no time for pity , except he would abjure his faith , and swear by the Popes Bull : Nay said he , God forbid , that to save this temporal life , I should deny my Lord Jesus Christ , who with his precious blood upon the Crosse redeemed me at so dear a rate ; and having through his grace so long freely and publikely professed him , that I should now hazard the losse of eternal life , to which I was elected before the foundation of the world ; I say God forbid . Hereupon in a barbarous and savage manner they murthered him . They brake also into the Palace of the Governour , and murthered him ; women and maidens they defloured ; and of all the Protestants in that part of the Countrey , there were onely three that escaped over the horrid and vast mountains of the Alps into Rhetia . These wicked villaines having thus dispatched the Protestants in this place , they marched to another , coming just at the time when the Protestants were at Church hearing a Sermon : They were guided to the place by two Friers ; the Protestants seeing them coming , shut the Church doors , barricadoing them up with benches : these villaines laboured to break open the door , but when they could not readily do it , they clambred up into the windows , through which they shot with their musquets at the people , whereby they wounded and killed many : The Minister bei●g ▪ a man rarely endued with learning and piety , according to the shortnesse of time , exhorted them with lively reasons to persevere in the truth notwithstanding all the danger ; but in the mean time these barbarous Papists had forced open the door , where they fell to murthering of all without respect of quality , sex , or age : Some Lords and Gentlemen were here slaine , the Minister was shot to death ; divers Ladies and children gate into the Belfree to save themselves ; but these hell-hounds set fire to the place , and miserably burnt them all . These savage wretches having thus glutted themselves with innocent blood in this place , they marched to Sondresse : The Papists in that place hearing of their coming , went to the Justice , protesting that they would guard him from danger , and that they would not suffer such villanies to be committed amongst them : Then did they beat their Drums , ring their Bells , and arme themselves under pretence of securing the Protestants , who trusting to their promises , mixed themselves amongst them to stand for their own defence ; These Popelings concealing their mischievous intent , killed now one , then another , as if it had been by accident , so that though divers of them were slain , yet they found not out the mystery of the practice : yet some , both men and Gentlewomen sought to escape , but all passages being shut up , they were met with and cruelly murthered . Then did they more openly discover their malice , killing the Protestants where ever they met them : hereupon some eighteen of the Protestants , together with some Ladies and young children gat together ; and the men being well armed , they marched close together , repulsing their enemies , and at last came to a Church in the mountain of Sondresse , unto which place a Minister , and some others , in all , about seventy three men were gathered together , and after their prayers made unto God , they passed the Valley of Malaneo , which was beset by the enemy on two sides ; but such as kept the passages , were by Gods special providence , so astonished that they fled away ; and the Protestants , though they were pursued to the tops of the mountains , yet did miraculously escape with safety . Then did the Pesants joyne with these villaines to rob and plunder the houses of the Protestants , and amongst them , divers Noblemens houses richly furnished with great abundance ; They ran up and down also through fields , woods and mountains , searching every bush for the Protestants ; and as they found any of them , they presently murthered them . There was an honorable Lady that not long before came out of Italy to enjoy her liberty of conscience , whom they exhorted to change her Religion , which she refusing , they advised her that yet at least she would ▪ do it out of a care of her young infant which she held in her armes , which otherwise , together with her self should presently be slain : But she with an undaunted courage answered : I have not departed out of Italy , my native countrey , nor forsaken all the estate that I had there , to renounce now the faith which I had wrought in me by the Lord Jesus Christ ; yea I will rather suffer , if it were possible , a thousand deaths ; And how shall I have regard in this case to my infant , since God my heavenly Father spared not his own Sonne my Lord Jesus Christ , but delivered him up to death for his love to me , and such sinners as I am ? and so giving her childe to one , she said , Behold my child , the Lord God , who hath care of the birds of the aire , is much more able to save this poore creature , although by you it should be left to these wild mountains : Then unlacing her gown , she opened her breast , saying , Here is the body which you have power to kill ; but my soul , on which you have no power to lay your hands , that I commend to my God ; and so she was presently slain , and hewed in pieces ; The infant being a lovely and sweet Child , they spared , and delivered it to a Popish Nurse to be brought up . These miscreants finding such sweetnesse by the plunder of the Protestants ; they spared none , plundering their houses twice or thrice over : Some noble Matrons had their rings pul'd off their fingers ; and if they refused presently to draw them off , they would cut off either their hands or fingers from them . Some women with their children were dragged to the tops of high Mountains , and threatned to be thrown down headlong with their children if they would not promise to go to Masse ; and though one amongst them was found , that through terrour , promised them to do it , yet did they throw her down with the rest without all pity . One Dominico Berto of sixteen years old , they set upon an Asse with his face to the tayle , and the tayle in his hands for the bridle , and thus with many jears they led him to the Market-place ; then they cut off his nose , ears , and cheeks , then burned many holes in several parts of his body with hot irons , continuing these torments till in that barbarous manner they had killed him . Yet through the wonderful goodnesse of God , some Ministers with their wives and children , by great travel , dangers , and difficulties amongst the craggy and high mountains , were delivered out of the hands of these bloody persecutors . Theophilus Messino was shot with a Musket , but being not slain , they set open his mouth with a gag , filled it with gunpowder , and giving fire to it , tore his head miserably ; his son was slain with many wounds . Another being wounded and stripped naked , was carried out and thrown into the woods ; yet afterwards he gat up and went home to his own house , where he had mountains of gold profered him if he would turn Papist , yet , through Gods mercy , he continued faithful to the death . A young Gentleman , too much addicted to the vanities of the world ▪ being earnestly sollicited to forsake the Protestant Religion , stoutly refused , whereupon they shot him with a Musket , and having layn a while , and then raising himself up , he besought them to dispatch him , that he might render his soul to his Creator . Divers men and women were thrown down from Bridges into the river Adda , and drowned for their constancy in the truth . Some had their mouthes s●i● up to their ears , others had the flesh cut from their faces ; others were slashed in other parts of their body till they dyed ; and others were often put to the strappado , and then hewen in pieces . A noble Virgin that was come to Sondres for Religion sake , these villains took and carried her through the streets with the greatest shame and disgrace that could be : they put a mitre of paper on her head , besmeared her face with dirt , buffeted her on the cheeks , then exhorted her to call upon the Saints ; but she smiling thereat , said , My trust and my salvation is only in my Saviour Jesus Christ , and upon him only will I rest ; as for the Virgin Mary , though she be blessed above all women , yet is she not omniscient , and therefore knows not our requests : yea she her self had need of the merits of her own son , without which she could not have been saved , &c. They still continuing to scorn and deride her , she manfully said , I willingly endure all this as it becomes me to do , desiring no better usage , seeing the same was done to my Lord and Saviour Jesus Christ , and to his Apostles , and to thousands of the holy Martyrs . Then was she carried away and murthered in the fields . Some Ministers and many other godly Christians , men and women , noble and ignoble were murthered sundry wayes . Many hid themselves in holes , and caves , and woods , out of which they durst not come , but by night only to get them food ; yet were they so watched that many times they were murthered : Others in those places were famished for want of food ; Others living upon roots , herbs , grasse , &c. contracted diseases whereof they dyed , so that the mountains and woods lay scattered with dead carcasses everywhere . Then came there a letter to these blood-suckers from a Governour , that they should with all their power , murther , strangle , and massacre without all pity and mercy all the Lutherans wheresoever they were ; whereupon these murtherers having slain all in Tyrane , Bruse , Tell , Sondres , and Malen●● , they went to Berbenno , where they presently murthered sundry persons of good rank and quality , and that with great cruelty , contrary to their faith and promise given them ; the like they did in Caspano and Trahen , and divers other places , shewing neither pity nor favour to any : In one house they slew a man and his wife ; and seeing an infant of three years old lying in a Cradle , the child being a girle of a sweet and amiable countenance , and seeming to smile upon them , they took her by the heeles , and dashed out her braines . Then did these villains march to Bra●e , where also they murthered many ; shooting some , drowning others , stoning others , burning others , and grinding their very bones to powder : Amongst others , finding an aged Matron of eighty years old , they much sollicited her to hear Masse , wishing her to have respect to her age ; to whom she answered with a noble resolution ; God forbid that I , who now of a long time have had one foot in the grave , should forsake my Lord Jesus Christ , who hath so long time preserved me in the knowledge & profession of his truth , & to put my trust in creatures , and instead of his holy Word to receive the traditions of men , whereupon they instantly slew her . CHAP. XXXVIII . The Persecution of the Church in Scotland , which began Anno Christi , 1527. MAster Patrick Hamilton of an ancient and honourable family , called Abbot of Fern , as one hating the world , and the vanity thereof , left Scotland , and went into Germany , and the fame of the University of Wittenberg being greatly divulged , thither he went , and became familiar with those great lights and notable servants of Jesus Christ , Martin Luther , and Phil. Melancthon , whereby he greatly encreased in godly knowledge and learning ; from thence he went to the University of Marpurg , which was then newly erected by Philip Lantgrave of Hessen , where he was intimate with other learned men , especially with Francis Lambert , by whose instigation he was the first that there publickly set up conclusions to be disputed of concerning faith and good works ; By reason of his learning and integrity of life he was had in admiration by many ; But the zeal of Gods glory did so eat him up , that he could not rest till he returned into his own Countrey , where the bright beams of the true light , which by Gods grace was planted in his heart , began most abundantly to break forth , as well in publike as in secret . In processe of time the fame of his doctrine troubled the Clergy , and came to the ears of James Beton , Arch-bishop of Saint Andrews , who grew impatient that by this means the kingdom of darkness was disturbed ; and therefore he so laboured with Patrick Hamilton , that he gat him to Saint Andrews , where after divers dayes conference he had his freedom and liberty , the Bishop seeming to approve his doctrine , acknowledging that in many things there needed a reformation in the Church ; But withall , fearing that their Kingdom should be endamaged , they laboured with the King , who was then young and much led by them , to go on Pilgrimage to Saint Dothesse in Rosse , that so by reason of his absence no intercession might be made to him , for the saving the life of this innocent servant of Jesus Christ , who not suspecting the malice that lodged in their hearts , remained as a Lambe amongst Wolves . The King being gone , upon a night Master Hamilton was seised upon by the Bishops officers and carried to the Castle , and the morrow after he was brought forth unto judgement , and was condemned to be burnt for the testimony of Gods truth ; The Articles for which he suffered , were about Pilgrimages , purgatory , prayer to Saints , and for the dead , &c. And that his condemnation might have the greater Authority , they caused it to be subscribed by all those of esteem that were the●e present , and to make their number great , they took the subscription of very children if they were of the Nobility . Immediately after dinner the fire was prepared , and he was led to execution ; yet most men thought that it was only to terrifie him , and to cause him to recant . But God , for his own glory , the good of his servants , and for the manifestation of their beastly tyranny , had otherwise decreed : for he so strengthned him , that neither the love of life , nor fear of that cruel death could once move him to swerve from the truth which he had professed . At the place of execution he gave to his servant that had long attended him , his Gown , Coat , Cap , and his other garments , saying , These will not profit in the fire , they will profit thee ; After this of me thou canst receive no commodity except the example of my death , which I pray thee to beat in minde ; for though it be bitter to the flesh , and fearful before men , yet it is the entrance into eternal life , which none shall possesse which denies Christ Jesus before this wicked generation ; and so being tyed to the stake in the midst of coals and timber , they gave fire to some powder , which with the blast scorched his left hand and the side of his face , but neither killed him nor kindled the wood and coals ; till they ran to the Castle for more powder , and more combustible matter , which being at last kindled , with a loud voice he cryed : Lord Jesus receive my spirit ; how long shall darknesse overwhelme this Realme ? and how long wilt thou suffer the tyranny of these men ? The fire was slow , and therefore put him to the greater torment ; but that which most grieved him was the clamour of some wicked men set on by the Friars , who continually cryed , Turn thou Heretick ; call upon our Lady ; say Salve Regina , &c. To whom he answered , Depart from me and trouble me not thou messenger of Satan ; And speaking to one Campbel , a Friar that was the Ringleader , who still roared on him with great vehemency , he said to him ; Wicked man , thou knowest the contrary , and hast confessed the contrary to me ; I appeale thee before the Tribunal seat of Jesus Christ ; after which words he resigned up his spirit unto God , Anno Christi , 1527. And within few dayes after the said Friar died in a phrensie , and as one that despaired . Anno 1534. The said Arch-bishop of Saint Andrews , convented before him David Straton a Gentleman , and Master Norman Gourlay ; The first of these having a Fisher-boat that went to sea , the Bishop of Murray demanded tithe fish of him , to whom he answered , that if they would have tithe of that which his servants caught in the sea , they should take it in the place where it was caught , and so caused his servants to throw the tenth fish into the sea again ; All this while he had nothing in him for Religion . But when hereupon he was summoned to answer for Her●sie , it troubled him exceedingly , and then he began to frequent the company of such as were godly , and there appeared a wonderful change in him , so that whereas before he despised the word of God , now all his delight was in hearing of it read to him , and he was a vehement exhorter of all men to peace and concord , and contempt of the world . He much frequented the company of the Laird of Dun Areskin , whom God in those dayes had marvellously illuminated : hearing the text read , ( for he could not read himself ) He that denieth me before men , or is ashamed of me in the midst of this wicked generation , I will deny him before my Father and his holy Angels ; At those words being suddenly as one revived , he fell upon his knees , and stedfastly lifting up his eyes and hands to heaven , at length he burst forth into these words ; O Lord , I have been wicked , and justly mayst thou withdraw thy grace from me ; but , Lord , for thy mercy sake , let me never deny thee nor thy truth for fear of death or any corporal paine . Being afterwards together with Master Norman brought to judgement in holy Rood-house , the King himself being present , much means was used to draw this David Straton to make a recantation ; but he persevered in his constancy , still denying that he had offended , and so they were both condemned to the fire , and after dinner Anno 1534. they were both first hanged , and afterwards burnt . Not long after the burning of these two holy men ; There was one Deane Thomas Forret , who used to preach every Lords day to his Parishoners , out of the Epistles and Gospels as they fell in order : This was counted a great novelty , for none used to preach but the Friars , and therefore they envying him , accused him to the Bishop of Dunkelden for an Heretick , and one that shewed the mysteries of Scripture to the vulgar people . The Bishop instigated by the complaint of the Friars , called the said Deane Thomas before him , to whom he said , My joy Deane Thomas , I love you well , and therefore I must give you counsel how to govern your self ; The Deane thanked him ; and then he proceeded , My joy Deane Thomas , I am informed that you preach the Epistle and Gospel every Sunday to your people , and that you take not your dues from them , which is very prejudicial to the Churchmen ; and therefore my joy Deane Thomas , I would have you take your dues , or else it s too much to preach every sunday ; for by so doing , you make the people think that we should do so also ; It s enough for you when you find a good Epistle or Gospel , to set forth and preach the liberty of holy Church , and let the rest alone . Thomas answered , My Lord , I presume none of my Parishoners complaine for my not taking my dues ; and whereas you say it s too much to preach every Sunday , I think it is too little , and wish that your Lordship would do the like . Nay , nay , Deane Thomas , said the Bishop ; let that be , for we 〈◊〉 not ordained to preach ; Then said Thomas , whereas you bid me preach when I meet with a good Epistle and Gospel ; I have read them all over , and I know 〈◊〉 ●ad ones amongst them , but when your Lordship shews me such , I will passe by them . Then said the Bishop , I thank God I never knew what the Old and New Testament was ; and Deane Thomas , I will know nothing but my Portuise and Pontifical . Go your wayes and let all these fancies be ; for if you persevere herein , you will repent you when t is too late . I trust , said Thomas , my cause is good and just in the presence of God , and therefore I care not what follows thereupon ; and so he went his way ; But shortly after he was summoned to appear before the Cardinal , by whom he was condemned and burned for a chief Heretick and teacher of Heresies . But notwithstanding all their bloody tyranny , the knowledge of God did wonderfully encrease in that Kingdom , partly by reading , partly by brotherly conference , which in those dangerous days was much used to the comfort of many , which so enraged the Popish party , that Anno 1538. there were burned in one fire foure persons of good quality . The year after there were apprehended Jerome Russel , a man of a meek and quiet natur● ▪ and Alexander Kennedy of about eighteen years old ; these two poor servants of Jesus Christ being brought before the Arch-bishop and his Associates to judgement , Kennedy at first was faint , and would faine have recanted , but when all place of repentance was denied him , the Spirit of God ( which seasonably comes in with comfort , ) began to refresh him , yea the inward comfort began to burst forth , as well in his visage , as in tongue and words ; for with a chearful countenance and joyful voice , falling on his knees , he said , O eternal God , how wonderful is that love and mercy that thou bearest unto mankind , and to me a vile Caitiffe and miserable wretch above all others ! for even now when I would have denied thee , and thy Sonne our Lord Jesus Christ , my only Saviour , and so have cast my self into everlasting damnation , thou by thine own hand hast pulled me from the very bottome of Hell , and made me to feele that heavenly comfort which takes from me that ungodly feare wherewith before I was oppressed . Now I defie death , do with me what you please , I praise God I am ready ; Then did they raile upon him and Jerome , who also said unto them , This is your hour and power of darkness ; Now sit ye as Judges , and we stand wrongfully accused , and more wrongfully to be condemned ; But the day will come when our innocency will appear , and ye shall see your own blindnesse , to your everlasting confusion . Go forward and fulfil the measure of your iniquity . Shortly after they were condemned to die , and as they went to execution , Jerome comforted Kennedy , saying to him ; Brother , fear not ; greater is he that is in us , than he that is in the world ; the pain that we are to suffer is short , and shall be light , but our joy and consolation shall never have an end . Let us therefore strive to enter into our Master and Saviours joy , by the same straight way which he hath taken before us . Death cannot hurt us , for it is already destroyed by him for whose sake we now suffer . And thus passing chearfully on , they constantly triumphed over death and Satan , in the midst of the flaming fire where they gave up their spirits to God. Anno 1543. Cardinal Beton coming to Edenburgh , caused many godly persons to be called before him , and when he could prove nothing else against them , he caused four men to be hanged upon suspition that they had eaten a Goose upon a Friday : and a woman with her child sucking on her breast , to be drowned for refusing to pray to the Virgin Mary . Many others he caused to be banished , others to be imprisoned at Saint Johnstons , amongst whom was one John Rogers a godly and learned man , that had fruitfully preached Christ Jesus to the comfort of many in Angus and Meannes , whom he caused to be murthered in prison , and then thrown over the walls , giving it out that by attempting to escape , he had broken his neck . CHAP. XXXIX . The Life of Master George Wiseheart , or Wischard , who died , Anno Christi , 1546. GEorge Wiseheart was born in Scotland , and brought up first at School , from whence he went to the University ; after which he travelled into several Countries , and at last came to Cambridge , where he was admitted into Bennet Colledge ; He was tall of stature , and of a melancholy constitution ; He had black haire , a long beard , comely of personage , and well-spoken , courteous , lowly , lovely , willing to teach , desirous to learn ; for his habit , he wore a Frize gowne , a black fuftian doublet , plaine hose , course Canvas for his shirts , falling bands , &c. all which apparel he gave to the poor , some weekly , some monethly , some quarterly ; saving a French Cap that he wore , which he kept a twelvemoneth . He was modest , temperate , fearing God , hating covetousnesse . His charity was extraordinary , he forbore his food one meale in three , one day in foure , that he might the better relieve the poor . His lodging was upon stravv , and he had course nevv Canvas sheets , vvhich vvhen once foule , he gave avvay ; He had by his bed-side a tub of vvater , in vvhich in the dark night he bathed himself ; He taught vvith great modesty and gravity , so that some about him thought him severe , and vvould have slain him , but the Lord vvas his deliverer ; and he ; after due correction for their malice , by good exhortation amended them ; His learning vvas no lesse sufficient than his desire of it ; he vvas alvvayes ready to do good to his ability ; both in his private Chamber and publick Schools , he read divers Authors , yea he alvvayes studied hovv to do good to all . Anno 1544. Some of the Nobility of Scotland , coming to treat with King Henry the eighth , about the marriage between his sonne Prince Edward , and their young Queen Mary , at their return , Master Wischard went with them into Scotland , being a man of admirable graces , and singularly learned both in Divine and humane sciences ; He first preached in Rosse , and then in Dundee , where with great admiration of all that heard him , he went over the Epistlle to the Romans , till at the instigation of the Cardinal , one Robert Misle , a principal man there , and formerly a Professor of Religion , inhibited him from preaching , requiring him that he should trouble their Town no more , for he would not suffer it ; and this was spoken to him in the publick place ; whereupon he mused a space , with his eyes bent unto heaven , and afterwards looking sorrowfully upon the speaker and people , he said , God is witnesse that I never minded your trouble , but your comfort ; yea your trouble is more dolorous to me then it is to your selves : But I am assured that to refuse Gods Word , and to chase from you his Messenger , shall not preserve you from trouble , but shall bring you into it : for God shall send you Ministers that shall neither feare burning nor banishment . I have offered you the word of salvation ; with the hazard of my life I have remained amongst you : Now ye your selves refuse me , and I must leave my innocency to be declared by my God ; If it be long prosperous with you , I am not led by the spirit of truth : But if unlookt for trouble come upon you , acknowledge the cause , and turn to God who is gracious and mercifull ; but if you turn not at the first warning , he will visit you with fire and sword ; and so he came down from the Pulpit . Some Noble men being present , would have perswaded him to stay , or to have gone with them into the Countrey , but by no means would he stay till he had past the River Tay. Then went he into the West-countrey , where he made offers of Gods Word , which was gladly received by many , till the Bishop of Glasgow , by the instigation of the Cardinal , came with his Traine to the town of Ayre to resist Wischard ; The Earl of Glencarne and some other Gentlemen hearing of it , came thither also with their retinue , and when they were all come together , the Bishop would needs have the Church himself to preach in . Some opposed , but Wischard said , Let him alone , his Sermon will not do much hurt , let us go to the Market-Crosse , and so they did , where he made so notable a Sermon , that his very enemies themselves were confounded . Wischard remained with the Gentlemen in Kyle , preaching sometime in one place , sometimes in another , but coming to Machlene , he was perforce kept out of the Church ; Some would have broken in , but he said to one of them , Brother , Jesus Christ is as mighty in the fields as in the Church , and himself often preached in the Desert , at the Sea-side and , other places . It s the Word of Peace God sends by me : the blood of none shall be shed this day for the preaching of it ; and so going into the fields , he stood upon a bank , were he continued in preaching to the people above three houres ; and God wought so wonderfully by that Sermon , that one of the wickedst men in all the Country , the Laird of Sheld was converted by it , and his eyes ran down with such abundance of tears , that all men wondred at it . Presently news was brought to Wischard that the plague was broke out in Dundee , which began within four dayes after he was prohibited preaching there , and raged so extreamly , that it s almost beyond credit how many died in twenty foure houres space ; This being related to him , notwithstanding the importunity of his friends , he would needs go thither , saying , They are now in trouble , and need comfort ; Perhaps this hand of God will make them now to magnifie and reverence that Word of God , which before they lightly esteemed . Coming to Dundee , the joy of the faithful was exceeding great , and without delay he signified that the next day he would preach ; and because most of the inhabitants were either sick , or imployed about the sick , he chose the East-gate for the place of his preaching , so that the whole were within , and the sick without the gate ; His text was Psal. 107. He sent his Word and healed them , &c. wherein he comfortably intreated of the profit and comfort of Gods Word , the punishment that comes by the contempt of it , the readinesse of Gods mercy to such as truly turn to him , and the happinesse of those whom God takes from this misery , &c. By which Sermon he so raised up the hearts of those that heard him , that they regarded no death , but judged them more happy that should then depart , rather than such as should remain behind ; considering that they knew not whether they should have such a Comforter with them . He spared not to visit them that lay in the greatest extremity , and to comfort them . He provided all things necessary for such as could take food , the Town being very bountiful to them , through his instigation . But whilst he was thus busying himself for the comfort of the afflicted , the Devil stirred up the Cardinal , who corrupted a desperate Popish Priest , called John Weighton , to slay him . And on a day the Sermon being ended , and the people departed , suspecting no danger , the Priest stood waiting at the bottome of the stairs with a naked dagger in his hand , under his gown , but Master VVischard being of a sharp piercing eye , seeing the Priest as he came down , said to him , My friend what would you have ? and withal clapping his hand upon the dagger , took it from him ; The Priest herewith being terrified , fell down upon his knees , confessed his intention , and craved pardon ; A noise being hereupon raised , and it coming to the ears of those which were sick , they cryed , Deliver the Traytor to us , or we will take him by force , and so they burst in at the gate , but VVischard taking him in his armes , said , VVhosoever hurts him shall hurt me , for he hath done me no mischief , but much good , by teaching me more heedfulnesse for the time to come ; and so he appeased them , and saved the Priests life . When the plague was almost quite ceased , he took his leave of them , saying , that God had almost put an end to the battel , and that he was now called to another place ; for the Gentlemen of the West had written to him to meet them in Edinburgh , where he should dispute with the Bishops , and should be publickly heard , which he willingly assented to : but first he went to Montrosse , to salute the Church there , where he sometimes preached , but spent most of his time in private meditation , in which he was so earnest , that night and day he continued in it ; during which time , the Cardinal again conspired his death , causing a letter to be sent to him , as if it been from his familiar friend , the Laird of Kinnur , desiring him with all possible speed to come to him , for that he was taken with a sudden sicknesse ; In the mean time he had provided sixty men armed to lie in wait within a mile and na hall of Montrosse to murther him as he passed by that way , The letter coming to his hands by a boy , who also brought him an horse to ride on ; accompanied with some honest men his friends , he set forwards ; but suddenly stopping and musing a space , he returned back again , which they wondring at , asked him the cause ; to whom he said ; I will not go , I am forbidden of God , I am assured there is treason : Let some of you go to yonder place and tell me what you finde ; which they doing , found out the treason , and hastily returning back , they told master Wischard of it , whereupon he said ; I know that I shall end my life by that blood-thirsty mans hands ▪ but it will not be on this manner . The time approaching wherein he should meet the Gentlemen at Edinburgh , he took his leave and departed ; by the way he lodged with a faithful brother called James Watson of Inner Gowry ; in the night time he gat up and went into a yard ; which two men hearing , privily followed him ; There he walked in an Alley for some space , breathing forth many sobs and deep grones , then he fell upon his knees , and his grones increased ; Then he fell upon his face ; Those that watched him , hearing him weeping and praying , in which posture he continued near an hour ; then getting up he came to his bed again ; Those which attended him , making as though they were ignorant of all , came and asked him where he had been ? but he would not answer them ; the next day they importuned him again , saying , Be plain with us , for we heard your mourning , and saw your gestures ; then he with a dejected countenance , said , I had rather you had been in your beds ; but they still pressing upon him to know something ; he said , I will tell you ; I am assured that my warfare is near at an end , and therefore pray to God with me that now I shrink not when the battel waxeth most hot ; When they heard this , they fell a weeping , saying , This is small comfort to us ; Then said he , God shall send you comfort after me . This Realme shall be illuminated with the light of Christs Gospel as clearly as any Realme since the dayes of the Apostles ; The house of God shall be built in it , yea it shall not lack , in despite of all enemies , the top-stone ; Neither will it be long before this be accomplished ; Many shall not suffer after me , till the glory of God shall appear and triumph in despight of Satan : But alasse ! If the people shall afterwards prove unthankful , then fearful and terrible shall the plagues be that shall follow . Then went he forward on his journey , and came to Leith , but hearing nothing of those Gentlemen that were to meet him , he kept himself private a day or two : then did he grow very pensive , and being asked the reason of it ; he said , What do I differ from a dead man , but that I eat and drink ? Hitherto God hath used my labours for the instruction of others , and to the disclosing of darknesse , and now I lurk as a man ashamed that dare not shew his face : hereby they perceived that his desire was to preach , whereupon they said to him , It 's most comfortable to us to hear ●ou , but because we know the danger wherein you stand , we dare not desire it ; But said he , if you dare hear , let God provide for me as best pleaseth him ; and so it was concluded that the next day he should preach in Leith ; his text was of the Parable of the Sower , Mat. 13. The Sermon ended , the Gentlemen of Louth●●● , who were earnest Professors of Jesus Christ , would not suffer him to stay at Leith , because the Governour and Cardinal were shortly to come to Edinburgh , but took him along with them , and so he preached at Brunstone , Languedine , and Ormstone ; then was he requested to preach at Eneresk neer Muscelbrugh , where he had a great confluence of people , and amongst them Sir George Dowglas , who after Sermon , said publickly , I know that the Governour and Cardinal will hear that I have been at this Sermon : but let them know that I will avow it , and will maintain both the doctrine , and the Preacher to the uttermost of my power ; This much rejoyced those that were present . Amongst others that came to hear him preach , there were two Gray-friars , who , standing at the Church door , whispered to such as came in : which Wischard observing , said to the people , I pray you make roome for these two men , it may be they come to learn ; and turning to them , he said , Come neer , for I assure you , you shall hear the Word of truth , which this day shall seale up to you either your salvation or damnation ; and so he proceeded in his Sermon , supposing that they would be quiet ; but when he perceived that they still continued to disturb all the people that stood near them , he said to them the second time with an angry countenance ; O Ministers of Satan , and deceivers of the souls of men ; will ye neither hear Gods truth your selves , nor suffer others to hear it ? Depart and take this for your portion ; God shall shortly confound and disclose your hypocrisie within this Kingdom ; ye shall be abominable to men , and your places and habitations shall be desolate . This he spake with much vehemency , and turning to the people , he said , These men have provoked the Spirit of God to anger ; and then he proceeded to the end of his Sermon . Afterwards he preached in divers other places , the people much flocking after him ; In all his Sermons foretelling the shortnesse of time that he had to travel , and the near approaching of his death . Coming to Haddington , his auditory began much to decrease ; the cause , as it was conceived , was this , The Earle Bothwell , who had great observance in those parts , by the instigation of the Cardinal , had inhibited both those of the Town and Countrey from hearing him . Presently after , as he was going to Church , he received a letter from the West-countrey Gentlemen , and having read it , he called John Knox , who had diligently waited upon him since he came into Lothaine , to whom he said that he was a weary of the world , because he saw that men began to be weary of God ; for saith he , the Gentlemen of the West have sent me word , that they cannot keep their meeting at Edinburgh ; John Knox wondring that he should enter into conference about these things so immediately before his Sermon , contrary to ●his custome , said to him ; Sir , Sermon-time approaches , I will leave you for the present to your meditations . Then did Master Wischard walk up 〈◊〉 down about half an hour , his sad countenance declaring the grief of his mind : at last he went into the Pulpit , and his Auditory being very small , he began on this manner : O Lord , how long shall it be that thy holie Word shall be despised , and men shall not regard their own salvation ? I have heard of thee , O Haddington , that in thee there used to be two or three thousand persons at a vain and wicked play : and now to hear the Messenger of the eternal God , of all the Parish can scarce be numbred one hundred present . Sore and fearful shall be the plagues that shall ensue upon this thy contempt ; with fire and sword shalt thou be plagued ; yea thou Haddington in special , strangers shall possesse thee ; and you the present inhabitants shall either in bondage serve your enemies , or else you shall be chased from your own habitations , and that because ye have not known , nor will know the time of your visitation . This Prophesie was accomplished not long after , when the English took Haddington , made it a garrison , enforced many of the inhabitants to flie : oppressed others ; and after awhile , a great plague breaking forth in the Town , whereof multitudes died , the English were at last forced to quit it , who at their departure burnt and spoiled great part of it , leaving it to be possessed by such as could first seize upon it , which were the French that came as Auxiliaries to Scotland , with a few of the ancient inhabitants , so that Haddington to this day never recovered her former beauty , nor yet men of such wisdome and ability as did formerly inhabit it . That night was Master Wiseheart apprehended in the house of Ormeston , by the Earle Bothwel , suborned thereunto by the Cardinal . The manner was thus ; After Sermon he took his last farewel of all his friends in Haddington ; John Knox would faine have gone with him ; but he said , Return to your children , and God blesse you ; One is sufficient for one sacrifice ; Then went he the Laird of Ormestons with some others that accompanied him . After Supper he held a comfortable discourse of Gods love to his children , then he appointed the 51. Psalm to be sung , and so retired to his chamber . Before midnight the house was beset : and the Earle Bothwell called for the Laird of the house , and told him that it was in vain to resist , for the Governour and Cardinal were within a mile with a great power ; but if he would deliver Master Wischard to him , he would promise upon his honour that he should be safe , and that the Cardinal should not hurt him ; Master Wischard said , Open the gates , the Will of God be done ; and Bothwell coming in , Wischard said to him , I praise my God that so honourable a man as you , my Lord , receive me this night ; for I am perswaded that for your honours sake you will suffer nothing to be done to me but by order of Law ? I lesse feare to die openly , than secretly to be murthered : Then said Bothwel , I will not only preserve your body from all violence that shall be intended against you without order of Law , but I also promise in the presence of these Gentlemen , that neither the Governour , nor Cardinal shall have their will of you , but I will keep you in mine own house , till I either set you free , or restore you to the same place where I receive you ; Then said the Lairds , My Lord , if you make good your promise , which we presume you will , we our selves will not only serve you , but we will procure all the Professors in Lothain to do the same , &c. These promises being made in the presence of God , and hands being stricken by both parties , the Earle took Master Wischard and so departed . Master Wischard was carried to Edenburgh ; But gold and women easily corrupt fleshly men ; for the Cardinal gave Bothwel gold ; and the Queen , that was too familiar with him , promised him her favour , if he would deliver Master Wischard into Edenburgh Castle , which he did ; and shortly after he was delivered to the blood-thirsty Cardinal : who , seeing that it was forbidden by their Cannon Law for a Priest to sit as a Judge upon life and death ; he sent to the Governour , requesting him to appoint some Lay-Judge to passe sentence of death upon Master Wischard . The Governour would easily have yielded to his request , but that David Hamilton , a godly man told him , that he could expect no better an end than Saul , if he persecuted the truth which formerly he had professed , &c. Hereupon the Governour sent the Cardinal word , that he would have no hand in shedding the blood of that good man ; The Cardinal being angry , returned this answer , that he had sent to him of meer Civility , and that he would proceed without him , and so to the great grief of the godly , the Cardinal carried Master Wiseheart to Saint Andrews , and put him into the Tower there ; and without any long delay he caused all the Bishops , and other great Clergy-men to be called together to Saint Andrews . Feb. ult . 1546. Master Wischard was sent for to appear before them , to give an account of his seditious and Heretical doctrine , as they called it ; The Cardinal caused all his retinue to come armed to the place of their sitting , which was the Abby-church , whither when Master Wischard was brought , there was a poor man lying at the door , that asked his almes , to whom he flung his purse ; when he came before the Cardinal , there was a Dean appointed to preach ; whose Sermon being ended , Wischard was put up into the Pulpit to hear his charge : and one Lawder , a Priest , stood over against him , and read a scrowle full of bitter accusations and curses , so that the ignorant people thought that the earth would have opened and swallowed up Wischard quick : but he stood with great patience without moving , or once changing his countenance ; The Priest having ended his curses , spat at Master Wischards face , saying , VVhat answerest thou ? thou Runnagate , Traytor , Thief , &c. Then did Master VVischard fall upon his knees , making his prayer unto God ; after which he said , Many and horrible sayings unto me a Christian man , many words abominable for to hear , have ye spoken here this day , which not onely to teach , but even to think , I ever thought it a great abomination , &c. Then did he give them an account of his doctrine . Answering every Article as farre as they would give him leave to speak . But they without having any regard to his sober and godly answers , presently condemned him to be burnt . After which sentence he falling upon his knees , said , O immortal God , how long wilt thou suffer the rage , and great cruelty of the ungodly to exercise their fury upon thy servants , which do further thy Word in this world , whereas they on the contrary seek to destroy the truth , whereby thou hast revealed thy self to the world , &c. O Lord , we know certainly that thy true servants must needs suffer for thy names sake persecutions , afflictions , and troubles in this present world ; yet we desire that thou wouldest preserve and defend thy Church which thou hast chosen before the foundations of the world , and give thy people grace to hear thy Word , and to be thy true servants in this present life . Then were the common people put out , the Bishops not desiring that they should hear the innocent man speak , and so they sent him again to the Castle , till the fire should be made ready ; In the Castle came two Friars to him , requiring him to make his Confession to them , to whom he said , I will make no confession to you , but fetch me that man who preached even now , and I will speak with him ; Then was the Sub-Prior with whom he conferred a pretty while , till the Sub-prior wept , who going to the Cardinal , told him that he came not to intercede for Master Wischards life , but to make known his innocency to all men ; at which words the Cardinal was very angry , saying : We knew long ago what you were . The Captain of the Castle with some friends coming to Master Wischard , asked him if he would break his fast with them : yea , said he , very willingly , for I know you be honest men ; In the mean time he desired them to hear him a little ; and so he discoursed to them about the Lords Supper , his sufferings and death for us , exhorting them to love one another , laying aside all rancor and malice as becomes the members of Jesus Christ , who continually intercedes for us to his Father . Afterwards he gave thanks , and blessing the bread and wine , he took the bread and brake it , giving it to every one , saying , eate this , remember that Christ died for us , and feed on it spiritually ; so taking the Cup , he bade them remember that Christs blood was shed for them , &c. Then he gave thanks and prayed for them , and so retired into his chamber . Presently came two Executioners to him from the Cardinal , one put on him a black linnen coat , the other brought him bags of powder , which they tied about several parts of his body , and so they brought him forth to the place of execution ; over against which place , the Castle windows were hung with rich hangings , and Velvet Cushions laid for the Cardinal and Prelates , who from thence fed their eyes with the torments of this innocent man ; The Cardinal fearing lest Wiseheart should be rescued by his friends , caused all the Ordnance in the Castle to be bent against the place of his execution , and commanded his gunners to stand ready all the time of his burning ; Then were his hands bound behind his back , & so he was carried forth ; In the way some beggars met him , asking his alms for Gods sake : To whom he said , My hands are bound wherewith I was wont to give you almes : but the merciful Lord , who of his bounty and abundant grace feeds all men , vouchsafe to give you necessaries both for your bodies and souls . Then two Friars met him , perswading him to pray to our Lady to mediate for him ; to whom he meekly said , Cease , tempt me not , I entreat you : and so with a rope about his neck , and a chaine about his middle , he was led to the fire : then falling upon his knees , he thrice repeated ; O thou Saviour of the world have mercy upon me ; Father of heaven , I commend my spirit into thy holy hands : Then turning to the people , he said : Christian brethren and sisters , I beseech you be not offended at the Word of God for the torments which you see prepared for me ; but I exhort you that ye love the Word of God for your salvation , and suffer patiently , and with a comfortable heart for the Words sake , which is your undoubted salvation and everlasting comfort ; I pray you also shew my brethren and sisters which have often heard me , that they cease not to learne the Word of God which I taught them , according to the measure of grace given to me , for no persecution or trouble in this world whatsoever ; and shew them that the doctrine was no old wives fables , but the truth of God ; for if I had taught mens doctrine , I had had greater thanks from men : but for the Word of Gods sake I now suffer , not sorrowfully , but with a glad heart and minde : For this cause I was sent that I should suffer this fire for Christs sake ; behold my face , you shall not see me change my countenance : I feare not the fire ; and if persecution come to you for the Words sake , I pray you fear not them that can kill the body , and have no power to hurt the soul , &c. Then he prayed for them which accused him , saying , I beseech thee father of heaven , forgive them that have of ignorance , or of an evil mind , forged lies of me : I forgive them with all my heart ; I beseech Christ to forgive them that have condemned me this day ignorantly : Then turning to the people again , he said , I beseech you brethren , exhort your Prelates to learn the Word of God , that they may be ashamed to do evil , and learn to do good , or else there shall shortly come upon them the wrath of God which they shall not eschew ; Then the Executioner upon his knees , said , Sir , I pray you forgive me , for I am not the cause of your death ; and he calling him to him , kissed his cheeks , saying , Lo here is a token that I forgive thee ; My heart , do thine office ; and so he was tied to the stake , and the fire kindled . The Captain of the Castle coming near him , bade him be of good courage , and to beg for him the pardon of his sin ; to whom Master Wischard said , This fire torments my body , but no whit abates my spirits ; then looking towards the Cardinal , he said , He who in such state from that high place , feeds his eyes with my torments , within few dayes shall be hanged out at the same window to be seen with as much ignominie as he now leans there with pride ; and so his breath being stopped , he was consumed by the fire . This Prophesie was fulfilled , when after the Cardinal was slain , the Provost raising the Town , came to the Castle gates , crying , What have you done with my Lord Cardinal ? Where is my Lord Cardinal ? To whom they within answered , Return to your houses , for he hath received his reward , and will trouble the world no more : But they still cryed , We will never depart till we see him ; Then did the Leslies hang him out at that window to shew that he was dead , and so the people departed . But God left not the death of this holy man long unrevenged : for the people did generally cry out of the cruelty used against him , especially John Lesley , brother to the Earle of Rothes , and Norman Lesley his Cousin , fell foul upon the Cardinal for it : but he thought himself strong enough for all Scotland , saying , Tush , a fig for the fools , and a button for the bragging of Hereticks . Is not the Lord Governour mine , witnesse his eldest sonne for a pledge at my table ? Have I not the Queen at my devotion ? Is not France my friend ? why should I fear any danger ? yet he had laid a designe to cut off such as he feared and hated , which was discovered after his death by letters and memorials found about him . He kept himself for his greater security in his Castle ; and on a Friday night there came to the Town of Saint Andrews , Norman Lesley , William Kircaldy , John Leslley , and some others ; and on the Saturday morning they met together not far from the Castle , waiting till the gate was opened , and the draw-bridge let down , for the receiving in some lime and sand , to repair some decays about the Castle , which being done , Kircaldy , with six more , went to the Porter , falling into discourse with him , till the Leslies came also with some other company : the Porter seeing them , would have drawn up the Bridge , but he was prevented , and whilst he endeavoured to keep them out at the gate , his head was broken , and the Keys taken from him ; The Cardinal was asleep in bed , for all night he had for his bedfellow , Mistris Mary Ogleby , who was a little before gone from him out at the Postern gate , and therefore the Cardinal was gone to his rest . There were about one hundred workmen in the Castle , which seeing what was done , cried out , but , without hurt , they were turned out at the wicket gate ; Then VVilliam Kircaldy went to secure the Postern lest the Cardinal should make an escape that way : The rest going to the Gentlemens chambers , who were above fifty , without hurting them , they turned them all out at the gate ; They which undertook this enterprise were but eighteen men . The Cardinal being awaked with the noise , asked out at the window what was the matter ? Answer was made , that Norman Lesley had taken his Castle : Then did he attempt to have escaped by the Posterne , but finding that to be kept , he returned to his chamber : and with the help of his Chamberlain fell to barrica-doing up the door with chests , and such things : Then came up John Lesley and bids open the door : The Cardinal asked , who was there ? He answered John Lesley : The Cardinal said , I will have Norman , for he is my friend : Content your self , said the other , with those that are here : and so they fell to breaking open the door ; in the mean time the Cardinal hid a box of gold under some coales in a secret corner . Then he said to them , Will ye save my life ? John Lesley answered , It may be that we will. Nay , said the Cardinal , sweare unto me by Gods wounds that you will , and then I will open the door ; then said John , that which was said , is unsaid , and so he called for fire to burn down the door , whereupon the door was opened , and the Cardinal sate him down in his chair , crying , I am a Priest , I am a Priest , ye will not slay me ? Then John Lesley and another struck him once or twice ; But Master James Melvin , a man that had been very familiar with Wischard , and of a modest and gentle nature , perceiving them both to be in choler , plucked them back , saying , This work and judgement of God although it be secret , ought to be done with great gravity : And so presenting him the point of his sword , he said , Repent thee of thy former wicked life , but especially of sheding the blood of that notable Instrument of God , Master George Wisheart , who though he was consumed by the fire before men , yet cries it for vengeance upon thee , and we from God are sent to revenge it ; for here , before my God I protest , that neither the hatred of thy person , the love of thy riches , nor the feare of any hurt thou couldst have done me , moveth me to strike thee ; but onely because thou hast been , and still remainest an obstinate enemie against Jesus Christ and his holy Gospel ; and so he thrust him through the body , who falling down , spake never a word , but I am a Priest , I am a Priest : Fie , Fie , all is gone . The death of this Tyrant was grievous to the Queen Mother , with whom he had two much familiarity , as with many other women ; as also to the Romanists , though the people of God were freed from their fears in a great measure thereby . Anno 1550. There was one Adam Wallace , a man that had no great learning , but was zealous in Godlinesse , and of an upright life ; him the Bishop of Saint Andrews caused to be apprehended , and carried to Edenburgh , where after a while he was brought to judgement before Duke Hamilton , Huntly , and divers others ; The Bishops and their instruments accused him : First , that he took upon him to preach ; to which he answered , that he never judged himself worthy of so excellent a Vocation , and therefore never took on him to preach ; yet he denyed not , that in private places he used to read the Word , and out of it to exhort such as were willing to hear him . Knave , quoth one , What have you to do to meddle with the Scriptures ? I think , said he , it s every ones duty to labour to know the will of God , and to get assurance of his salvation , which is to be found in the Old and New Testament . What then , said another , shall we leave to the Church-men to do ? To whom he answered , their work is publickly to preach the Gospel of Jesus Christ , and to feed the flock which he hath redeemed with his own blood , as all true Pastors are commanded to do , &c. The Bishops being angry hereat , caused his charge further to be read ; as that he denyed Purgatory , praying to Saints , and for the dead , &c. To which he answered , that he had oft read over the Bible , and yet found no mention of Purgatory , nor command to pray to the Saints , or for the dead ; Therefore I believe , said he , they are but meer inventions of men , devised for covetousnesse sake . Then did they ask him what he thought of the Masse ? He answered , I say as my Lord Jesus Christ said , That which is greatly esteemed before men , is abomination before God ; Then cryed they all out , Heresie , Heresie , and so and so adjudged him to the fire , which he patiently underwent the same day upon the Castle-hill . Anno 1553. Henry Forrest was accused of Heresie , but when they brought him to trial , nothing could be proved against him , whereupon they sent him to Friar Langius to be confessed . The Friar amongst other questions , asked him what he thought of Patrick Hamilton , who had been formerly burned for Religion ? He answered , that he was a good man , and that his Articles were to be maintained . This wicked Friar discovered his Confession , which was taken as a sufficient proof against the poor man , who thereupon was condemned to be burnt . As he went to the place of execution , he complained of the Friar who had betrayed him , saying , Let no man trust the false Friars after me ; They are despisers of God , and deceivers of men ; and so in the flames he resigned up his spirit unto God. Anno 1558. Andrew Oliphant accused one Walter Mill , formerly a Priest ; who being at Prayer , Oliphant said to him , Rise up Sir VValter ; But when he had ended his prayers , he said , My name is VValter : I have been too long one of the Popes Knights . Then said Oliphant , Thou keepest my Lords too long here , therefore make an end . He answered , I must obey God rather than men : When he was brought forth to judgement , they asked him concerning Priests marriage : he answered , It is Gods Ordinance , that they which cannot abstain , should marry . But you abhor it , vowing chastity , which you cannot keep , but take other mens wives and daughters ; Then they asked him if there were not seven Sacraments ? he answered , Give me two , and take you the rest ; after other questions they asked him if he would recant ? He answered , I am corn and not chaffe , I will not recant the truth : Then they commanded him to go to the stake ; but he said , By the law of God I am forbidden to lay hands on my own self , therefore do you put me into the fire , and you shall see my resolution . Having made his Prayer to God , he said to the people ; Although I have been a great sinner , yet it is not for that , but for Gods truth contained in his VVord of the Old and New Testament that I now suffer ; and God out of his abundant mercy doth honour me so farre , as to make me amongst other of his servants , seale his truth with my blood ; Dear friends , as you would escape eternal death , be no more seduced with lyes of Archbishop , Bishops , Abbots , Priors , &c. but only trust in God , and so he quietly slept in the Lord ; and was the last man that died for Religion in Scotland . Collected out of the History of the Reformation in Scotland . CHAP. XL. The Persecution of the Church in Ireland , Anno Christi , 1642. THough the barbarous cruelty used by the Irish against the English , go usually under the name of Rebellion , yet I rather look upon it as , and chuse to call it a persecution , because their cruelties were exercised upon Protestants only , so farre as ever I could hear ; neither were the English Papists murthered , yea they joyned with the Irish in murthering of their brethren . Besides , the Jesuites , Priests , and Friars were the chief instigators to these murthers , stirring up continually all sorts , both of the Gentry and Communalty , to shew the utmost of their zeal therein ; and when their designe was so surely laid , that they thought it impossible to be prevented , they did in their publick devotions recommend by their Prayers the good successe of a great designe , tending much to the advancement of the Catholick cause ; and that they might stir up the people with the greater animosity and cruelty to put it in execution , they everywhere declaimed loudly against the Protestants , saying , That they were Hereticks , not to be suffered any longer to live amongst them ; that it was no more sin to kill one of them , than to kill a dog ; and that it was a mortal and unpardonable sin to relieve or protect any of them . They also with much acrimony represented the severe courses taken by the Parliament of England to suppresse the Romish Religion , and utterly to extirpate the Professors of it : They told them that in England they had caused the Queens Priests to be hanged before her face , and that they held herself under a most severe discipline ; and that the like cruel Laws should be made against Popery in Ireland , &c. When their plots were ripe for execution , we finde their first proceedings against the English very various ; some of the Irish only stripping and expelling them ; others murthering man , woman , and childe without mercy ; yet all resolving universally to root out all the Protestants out of Ireland ; yea , so deeply malicious were they against the English Protestants , that they would not endure the very sound of that language , but would have all such punished as spake English ; and the names of all English places they would have changed into old Irish. In many places they killed the English Cowes and Sheep , meerly because they were English : sometimes they cut off their legs , or cut out a piece of their buttock , and so left them to live in pain : yea in some places , what they could not devoure , they killed , and left in great multitudes stinking in the fields . The Priests gave the Sacrament unto divers of the Irish , upon condition that they should neither spare man , woman nor childe of the Protestants , saying , that it did them a great deale of good to wash their hands in their blood . One Halligan a Priest , read an excommunication against all those , that from thenceforth should relieve or harbour any English , Scotch , or VVelch man , or give them almes at their doores , whereby many were famished to death . The Friars with tears exhorted them not to spare any of the English ; they boasted , that when they had destroyed them in Ireland , they would go over into England , and not leave the memorial of an English man under heaven . They openly professed , that they held it as lawful to kill a Protestant , as to kill a sheep or a dog . One of their Priests said , that it was no more pity or conscience to take their lives or estates from them , than to take a bone out of a dogs mouth . The day before this Massacre was to begin , the Priests gave the people a dismisse at Masse , with free liberty to go out and take possession of all their lands , which they pretended to be unjustly detained from them by the English. As also to strip , rob , and despoil them of all their goods and cattel ; the Protestants being as they told them , worse than Dogs , for they were Divels , and served the Divel , and therefore the killing of such was a meritorious act , and a rare preservative against the pains of Purgatory ; for that the bodies of such of them as died in this quarrel should not be cold , before their soules should ascend up into heaven , so that they should not need to feare the paines of Purgatory ; and this caused some of these Murtherous Cains to boast , after they had slain many of the English , that they knew that if they should dye presently they should go strait to Heaven . The chief Gentlemen of the Irish , when this persecution first began , perswaded many of their Protestant neighbours , that if they would bring their goods and cattel to them , they would secure them from the rage of the common people ; and hereby they got abundance peaceably into their hands , whereof they cheated the Protestants , refusing to restore them again ; yet so confident were the Protestants at first of their good dealing in regard of former familiarity , that they gave them Inventories of all they had ; nay digged up such of their best things as they had hidden in the ground , and deposited them in their custody . They also gat much into their hands by fair promises , and deep oaths and engagements , that if they would deliver them their goods , they would suffer them with their wives and children quietly to depart the Country ; yet having got what they could , they afterwards murthered them . Having thus seised upon all their goods and cattel , ransack't their houses , and gotten their persons under their power , the next work was to strip man , woman , and childe stark-naked , and so to turn them out of doors , not suffering them so much as to shelter themselves under bushes , or in the woods , strictly prohibiting all the Irish , under great penalties , not to give them any relief as they passed in the high wayes ; and their great designe herein was , that they on whom they would not lay their hands and cruelly murther in cold blood , might miserably perish through cold , nakednesse , and want ; and therefore if any of them gat any old rags to cover their nakednesse with , they stripped them again and again , sometimes twice or thrice over , the Irish women being very active herein , yea they taught their very children to do the like ; yea they would not leave to the women so much as a smock or an hairlace : So that many of them being starved , fell down dead in the high wayes : Others that gat to any English town , by reason of famine , and cold suffered by the way , died so soon as they came thither . In the town of Colerain , of these miserable people , that fled thither for succour , many thousands died in two dayes , so that the living being not able to bury them , laid the Carkasses of those dead persons in great ranks in waste and wide holes , piling them so close and thick as if they had packed up herings together . One Magdalen Redman deposed that she , and divers others Protestants , amongst whom were twenty two widows , were first robbed , and then stripped stark-naked , and when they had in an house covered themselves with straw , the bloody Papists threw burning straw in amongst them on purpose to burn them ; Then did they drive them so naked in to the wilde woods in frost and snow , so that the snow covered their skins , where a long time it lay unmelted , and some of their Children died in their armes with the extremity of the cold ; and whereas some of these poor soules went towards the Burre for shelter , the cruel Irish turned them back again , saying , they should go to Dublin ; and when they went towards Dublin , they beat them back , saying , they should go to the Burre , and so tossed them to and fro , that some of them died ; those which through many difficulties gat to the Burre , many of them died there ; and those that survived , lived miserably by reason of their many wants . Yet though these bloody Villaines exercised such inhumane cruelties towards the poor Protestants , they would commonly boast , that these were but the beginnings of their sorrows ; and indeed they made it good ; for having disarmed the English , robbed them of their goods , and cattel , stript them of their cloathes , and having their persons in their power , they furiously broke out into all manner of abominable cruelties , horrid massacres , and execrable murthers , so that it would make any Christians eare to tingle , and his heart to ake to hear the mention of them . For there were multitudes murthered in cold blood , some whilst they were at plough , others as they sate peaceably in their houses , others travelling upon the high wayes ; all without any manner of provocation given by them , were suddenly destroyed . In the Castle of Lisgool were about one hundred and fifty men , women , and children consumed with fire . At the Castle of Moneah were one hundred slain altogether . At the Castle of Tullah , which was delivered to Mac Guire upon composition , and faithful promises of faire quarter , as soon as he and his entred the Court , they began to strip the people , and most cruelly put them to the sword , murthering them all without mercy . At Lissenskeah they hanged and killed above one hundred of the Scottish Protestants , shewing them no more favour than they did to the English . Yea the County thereabouts being well planted and peopled , was in a most horrible manner quite destroyed . In the Counties of Armagh and Tyrone , where the Protestants were more numerous , their murthers were more multiplied , and with greater cruelty , if it were possible , than in other places . Mac Guire coming to the Castle of Lissenskeah , desired in a friendly manner to speak with Master Middleton , who admitting him in , as soon as he was entred , he first burned the Records of the County which were kept there ; then he demanded one thousand pounds which was in his custody of Sir William Bal●ores , which as soon as he had , he caused Master Middleton to hear Masse , and to swear that he would never alter from it , and then immediately caused him , his wife and children to be hanged up : hanging and murthering above one hundred persons besides in that place . At Portendown Bridge there were one thousand men , women , and children carried in several Companies , and all unmercifully drowned in the River , the Bridge being broken down in the midst , and the people driven and forced on till they tumbled down into the water . Yea in that Country there were four thousand persons drowned in several places , the barbarous Papists driving on the poore soules , when they had miserably stripped them , unto the places of their sufferings like swine ; and if any were slack in their pace , they pricked them forward with their swords and pikes ; yea to terrifie the rest , they killed and wounded some ; and when they were cast into the river , if any assayed to swimme to the Shore , the Rebels stood and shot at them . In one place one hundred and fourty English were taken and driven like cattel for many miles together . Other companies they carried out under pretence of safe conduct , thereby causing them to march chearfully till they had got them to some place fit for execution , and then murthered them there . One hundred and fifteen men , women , and children they sent with Sir Philem Onenles Passe , till they had brought them to the bridge of Portendowne , and then forced them all into the water , and such as by swimming , or other means sought to escape , they either knocked them on the head , and after drwowned them , or else shot them to death in the water . One Mistris Campbel being forced by them to the River , and finding no meanes to escape their furie , suddenly clasped one of the chief of them in her armes , and so both tumbling into the River , they were drowned together . At another time one hundred and fourty Protestants being thrown in at the same place , as any of them swam to the shore , the bloody villaines with the butt-ends of their muskets knockt out their brains . At Armagh , O Cane gat together all the Protestants thereabouts , pretending to conduct them to Coleraine ; but before they were gone a dayes journey , they were all murthered , and so were many others , though they had protections from Sir Phileme O Neale . The aged people in Armagh were carried to Charlemount , and there murthered . Presently after , the Town of Armagh was burnt , and five hundred persons of all sorts were there murthered and drowned . In Killoman were fourty eight families murthered . In one house twenty two Protestants were burned ; In Kilmore all the inhabitants were stript and massacred , being two hundred families : Some they set in the stocks till they confessed where their monie was , and then massacred them ; The whole County was a common butchery , where many thousands perished in a shor time , by sword , famine , fire , water , and all other cruel manner of deaths that rage and malice could invent . To many , these bloody Villains shewed so much favour as to dispatch them presently , by no means allowing them so much time as to pray . Others they imprisoned in filthy Dungeons full of dirt and mire , and there clapping bolts on their legs , suffered them to perish at leasure . One told John Cowder that they would kill him , but first bid him say his prayers , and when he kneeled down to pray , they presently cut off his head . When some others upon their knees begged but leave to pray before they were slain , they would bid them bequeath their soules to the Divel ; others would ask them , why do you desire to pray ? your soules are already with the Divel ; and so would immediately slaughter them . At Casel they put all the Protestants into a loathsome Dungeon , where they kept them twelve weekes in great misery . Some they barbarously mangled and left them langushing upon the high wayes , crying out but for so much mercy as to be dispatched out of their paine ; some they hanged up twice or thrice : Others they buried alive . Some when they were half-hanged , they cast into pits , covering them with a little earth , where they sent out most lamentable groanes for a good while after . In Queenes County , an English man , his wife , five children , and a maid , were all hanged together , then put into a hole ; the youngest child being not dead , put up the hand and cried Mammie , Mammie , and yet without mercy they buried it alive . Thomas Mason in Laugal was extreamly beaten and wounded , yet his wife and some others carried him away , whereupon these Villaines cruelly hacked , slashed and wounded them , and then dragged the said Mason into an hole , and there threw stones on him with the weight whereof they kept him under : there he lay languishing and groaning till his own wife , to put him out of paine , stopped his breath with her handkerchief . At Clownes seventeen men were buried alive , yet so as their pitiful cryes were heard afar off . Some were deadly wounded , and so hanged upon tenter-hooks . Some with ropes about their necks were drawn through the water . Some with ropes about their middles were drawn through woods and bogs . In Castle Cumber one of these cut-throats took two boyes , wounded them , and hung them upon a butchers tenters . Some were hanged up , and taken down several times to make them confess their monie , which when they had done , they presently murthered them . Some were hung up by the armes , and then with their swords they made experiment how many blowes an English Protestant would endure ere he died . Some had their bellies ript up , and so were left with their guts running about their heels . An ancient woman coming towards Dublin , was stript seven times in one day , and they bade her go and look for her God , and bid him give her cloaths again . In Kilkenny they cruelly beat an English woman , till they forced her into a ditch , where she died ; then they took her child , a girle of about six years old , ript her belly , and let out her guts . One they forced to go to Masse with them , yet afterwards wounded him , ript his belly , took out his guts , and so left him alive . A Scottish man they stripped and knocked on the head , who afterwards coming to himself , went into the Town naked ; Then did they again take him and hewed him all to pieces ; They also ript up his Wives belly , so that a Child dropped out of her womb . Many other women great with childe they hung up , then ript their bellies , and let the Infants fall out . Sometimes they gave their children to be devoured of Swine and Dogs . One John Stone with his son , two sons in law , and their wives , they took and hung them all up ; and one of the young women being great with child , they ript her belly , took forth her child , and used such beastly barbarous actions to her as are not fit to be mentioned . At the Newry they ript up a womans belly that was great with two children , throwing them to be devoured of swine . Also another woman being delivered of a childe in the fields , they which had formerly killed her Father and Husband , killed her also with two of her children , and gave the new-born infant to be devoured of Dogs . In the County of Armagh they Robbed , stripped , and murthered abundance of Protestants , whereof some they burned , some they slew with the sword , some they hanged , and some they starved to death ; and meeting Mistris Howard , and Mistris Frankland with six of their children , and themselves both great with child , with their pikes they killed and murthered them all , ript open the Gentlewomens bellies , took out their children , and threw them into a ditch . A young Scottish womans child they took by the heeles , and dashed the braines out against a tree ; the like they did to many other children . Anne Hill going with a young child on her back , and four more by her side , these cruel persecutors pulled the child off her back , trod ▪ on it till it died , stripped her self and the other four children starke naked , whereby they died of cold . Some others they met with , hanged them up upon a Windmill , and before they were half dead , cut them in pieces with their Skeins . Many other Protestants , especially women and children they pricked and stabbed with their Skeins , Forks and Swords , slashing , cutting and mangling them in their heads , faces , breasts , armes and other parts , yet killed them not , but left them wallowing in their blood , to languish , starve and pine to death , and when they desired them to kill them out of their paine , they refused ; yet sometimes after a day or two , they would dash out their braines with stones or clubs , which they accounted as a great favour . One goodwife Harvey at Kilkenny was forced to go to Masse , yet afterwards , together with her children was stripped , and one of her daughters had her belly ripped that her intrails fell out ; and her self was so beaten and wounded , that she hardly escaped with life . The Castle of Lisgoole being set on fire by these mercilesse Papists , a woman leaped out at a window to save her self from burning , but they presently murthered her ; the next morning her child was found sucking at her breast , which they murthered also . And whereas many Protestants with their wives and children fled into vauls and cellars to hide themselves , they were all murthered there . One Jane Addis they stabbed , and then putting her child of a quarter old to her breast , bid it suck English bastard , and so left it to perish there . One Mary Barlow had her husband hanged before her face , and her self with six children were all stript stark naked in frost and snow , after which , sheltring themselves in a Cave , they had nothing to eat for three weeks , but two old Calves skins , which they beat with stones , and so eat them hair and all , her children crying to her rather to go out and be killed than to famish there . In the cold weather many thousands of Protestants of all ranks , ages , and sexes , being turned out stark naked , perished of cold and hunger , thousands of others were drowned , cast into ditches , bogs , and turf-pits . Multitudes were inclosed in houses , which being set on fire they were burnt miserably . Some that lay sick of feavors they drew out of their beds and hanged them . Some men , women , and children they drove into boggie pits ; and if any of them endeavoured to get out , they knockt them on the heads . Some aged men and women , these Barbarians enforced their own children to carry them to the river where they were drowned : yea some children were compelled unnaturally to be the Executioners of their own Parents : wives were forced to help to hang their own husbands , and mothers to cast their own children into the water , after all which themselves were murthered . In Sligo they forced a young man to kill his own father , and then hanged him up : In another place they forced a woman to kill her husband , then caused her son to kill her , and then immediatly hanged the son ; and this they did that they might destroy both soul and body . Yea such was their detestable malice against the English Protestants , that they taught their children to kill English children ; One of these Villains wives was very angry with their souldiers , because they did not bring the grease of a fat Gentlewoman , whom they had slaine , with them for her to make candles of . The Irish women that followed the Camp , egged on the men to cruelty , always crying out , kill them all , spare neither , man , woman , nor child . They took the child of one Tkomas Straton , being about twelve years old , and boiled him to death in a Cauldron . One Goodwife Lin and her daughter were carried into a Wood , where they first hanged the mother , and then the daughter in the hair of the mothers head . Some women and children of the Irish , meeting an English woman great with child , stript her to her smock , then pulled off her smock , and so rent and abused her , that the poor woman falling into labour , both she and her child died under their hands . In some places they plucked out the eyes , and cut off the hands of the Protestants , and so turned them out into the fields to wander up and down till they perished . The very women in some places stoned the English women to death , together with their children . One man they shot through both his thighs ; then digging a hole in the ground , they set him in it upright upon his feet , and then filled up the hole , leaving out only his head , where they left him till he pined and languished to death . Of another man they held his feet in the fire till he was burned to death . In Munster they hanged up many Ministers in a most barbarous manner . One Minister they stripped stark naked , and drove him through the town , pricking him forwards with darts and rapiers , and so pursued him till he fell down dead . Neither did all the malice that they bore to these poor Christians , end with their lives when they had slain them , but extended after death to the denying burial to their carcasses , casting some into ditches , leaving others to be devoured of ravenous beasts and fouls ; yea some that had been formerly buried they digged up , and left them as dung upon the face of the earth . These barbarous Villains vowed that if any Parents digged graves to bury their children in , they should be buried therein themselves . They stripped one William Loverden naked , then killed him before his wife and children , cut off his head , and held it up for them to gaze at ; and when his wife had buried hin in his garden , they digged him up , and threw him into a ditch . Divers Ministers bones that had been buried some years before , they digged up , because they were , as they said , Patrons of Heresie . Poor children that went out into the fields to eate weeds and grasse , they killed without all pity . And a poor woman , whose husband was taken by them , went to them with two children at her feet , and one at her breast , hoping to beg her husband , but they slew her and her sucking infant ; brake the neck of another , and the third hardly escaped : And which was a great aggravation of their wickednesse , they exercised all this cruelty upon the English Protestants who never provoked them thereto , yea that had alwayes lived peaceably with them , administring help and comfort to them in distresse , putting no difference betwixt them and those of their own Nation , and cherished them as friends and loving neighbours . Notwithstanding all which courtesies , they now shewed them no favour or pity . Alas , who can comprehend the fears , terrours , anguish , bitternesse , and perplexity that seized upon the hearts of the poor Protestants , finding themselves so suddenly surprized without remedy , and inextricably wrapt up in all kind of outward miseries , which could possibly by man be inflicted upon humane creatures ! What sighs and groans , trembling and astonishment , what shrikes , cries , and bitter lamentations of wives , children , servants and friends , howling and weeping , finding themselves without all hope of deliverance from their present miseries ! How inexorable were their barbarous tormentors that compassed them in on every side , without all bowels of compassion , or the least commiseration and pity ! One Ellen Millington they put into an hole , fastning her in with stones , and left her there to languish to death , bragging how many of them went to see her kick and tosse in the hole . Yea they boasted upon their successe , that the day was their own , and that ere long they would not leave one Protestant Rogue living , but would uttery destroy every one that had but a drop of English blood in them ; their women crying out , Slay them all , the English are fit meat for dogs , and their children are bastards . Yea so implacable was their malice , that they vowed that they would not have an English beast alive , nor any of the breed of them . How grievous was it to any Christian heart to hear a base Villain boast , that his hands were so weary with killing and knocking down Protestants into a bog , that he could not lift up his armes to his head ! Another boasted that he had been abroad and had killed sixteen of the rogues . Others boasted that they had killed so many , that the grease and fat which stuck upon their swords , might well make an Irish candle . Yea two boyes boasted , thar at several times they had murthered and drowned thirty six women and children . These mercilesse Papists having set a Castle on fire , wherein were many Protestants , they rejoycingly said amongst themselves , O how sweetly do they fry ! At Kilkenny when they had committed many cruel murthers , they brought seven Protestants heads , amongst which one was the head of a Reverend Minister , all which they set upon the Market-crosse , on a Market day , triumphing , slashing , and mangling them ; and putting a gag into the Ministers mouth , they slit up his cheeks to his ears , and laying a leaf of a Bible before it , they bid him preach , for his mouth was wide enough ; it cannot be imagined with what scorn and derision they acted these things , and with what joy and exultation their eyes beheld the sad spectacle of the Protestants miseries ; what greedy delight they took in their bloody executions . An English woman , whom they had stripped stark naked , gat a little straw , which she tied about her middle to cover her nakednesse ; but these impudent villaines set fire to it , boasting what brave sport they had , to see how the fire made the English Jade dance . At Kilmore they put many Protestants , men , women , and children together into a thatched house , and then set fire on it , boasting of the lamentations and out-cries that they made whilest they were in burning , and how the children gaped when the fire began to burne them ; taking pride , and glorying in imitating those cries . They took one Mistris Maxwel being in labour , and threw her into a river , boasting that the childs arme appeared , and that it was half-born when the mother was drowned . These bloody Persecutors took great pleasure and delight in their cruelty , and to encrease their misery , when they butchered them , they used to say , Thy soul to the Devil . One of them coming into an house with his hands and cloaths all bloody , made his boasts , that it was English blood , and that his skeine had p●●cked the cleane white skins of many of them , even to the hilt thereof . When any of them had killed a Protestant , many of them would come one after another , each of them stabbing , wounding , and cutting his body in a most despiteful manner , and then leave it naked to be devoured of dogs , beasts , and fouls ; and when they had slain any number of them , they would boast that they had made the Devil beholding to them , in sending so many souls to hell . But it s no wonder that they carried themselves so towards these innocent Christians , when they spared not to belch out their execrable blasphemies against God and his holy Word . In one place they burnt two Protestant Bibles , and then said it was hell-fire they burnt . Other Bibles they took , cut in pieces , and then burnt them , saying , that they would do the like to all Puritane Bibles . In the Church at Powerscourt they burnt the Pulpit , Pues , Chests and Bibles belonging to it . Others of them took the Protestants Bibles , and wetting them in dirty water , did several times dash them on the faces of the Protestants , saying , I know you love a good lesson , here is an excellent one for you , come to morrow and you shall have as good a Sermon as this . Others they dragged by the hair of the head into the Church , there stripped and whipped them in a most cruel manner , saying , If you come to morrow you shall heare the like Sermon . They took the Bible of a Minister called Master E●ward Slack , and opening it , they laid it in a puddle of water , and then stamped upon it , saying , A plague on it , this Bible hath bred all the quarrel , and that they hoped within a few weeks all the Bibles in Ireland should be used as that was , or worse . They did most despitefully upbraid the Profession of the truth to those blessed souls , whom neither by threats nor terrours , pains nor torments they could draw to forsake their Religion . And though some by extreme torments were drawn to professe the change of their Religion , yet did they finde no more favour with these hell-hounds , who with great scorn used to say , That it was fit to send them out of the world whilst they were in a good mood . At Claslow , a Priest with some others , drew about forty or fifty English and Scottish Protestants to be reconciled to the Church of Rome , and then he told them that they were in a good faith , and for fear they should fall from it and turn Hereticks , he with his companions presently cut all their throats . John Nicholson and Anne his wife , being received into the Protection of one Fitz Patrick , he laboured to perswade them to go to Masse , and to joyn in the present massacre ; but they professed , that rather than they would forsake their Religion they would die upon the swords point ; Then he would have had the woman burn her Bible ; but she told him , rather than she would burn her Bible , she would die the death ; whereupon the Sabbath morning after they were both of them cruelly murthered ; but he that acted the villany was so tormented in conscience , and dogged with apparitions of them , as he conceived , that with inward horror he pined away . In the County of Tipperary near the Silver works , some of these barbarous Papists met with eleven English men , Protestants , ten women , and some children , whom they first stripped off their cloaths , and then with stones , poleaxes , skeins , swords , &c. they most barbarously massacred them all ; this was done on a Sabbath evening , the day having been very fair and clear ; but just at that time God sent a fearful storme of thunder , lightning , wind , haile and rain , so that the murtherers themselves confessed , that it was a signe of Gods anger against them for this cruelty , yet they persisted in their bloody act , hacking , hewing , flashing and stabbing them , so that most of them were cut in pieces then tying wit hs about their necks , they threw them into an hole which they made for the purpose ; yet it pleased God , that one Scottish and an English man , though they had many grievouous wounds , and were left for dead , after a while revived , and with much difficulty escaped with their lives ; but as God shewed his great mercy in preserving them , so he shewed his just judgment upon Hugh Kennedy , the chief of those murtherers , who presently fell into a most desperate madnesse and distraction , neither resting day nor night , till about eight days after he drowned himself . In the County of Mayo , about sixty Protestants , whereof fifteen were Ministers , were upon Covenant to be safely conveyed to Galway by one Edmund Burk and his souldiers ; but by the way this Burk drew his sword , teaching thereby the rest of his company to do the like ; and so they began to massacre these poor Protestants , some they shot to death ; some they stabbed with their skeins , some they thrust through with their pikes ; some they cast into the water and drowned , the women they stript stark naked , who lying upon their husbands to save them , were run through with pikes , so that very few of them escaped with life . In the town of Sligo fourty Protestants wete stript and locked up in a Cellar ; and about midnight a Butcher , provided for the purpose , was sent in amongst them , who with his axe knocked them all on the heads . In Tirawly , thirty or fourty English , who had formerly yielded to go to Masse , were put to their choyce whether they would die by the sword , or be drowned ? they chose the latter , and so being driven to the Sea-side , these barbarous villaines with their naked swords forced them into the Sea ; the mothers with their children in their armes wading to the chin , were afterwards overcome by the waves , where they all perished . But present death was counted too great a favour , and therefore of some they twisted wit hs about their foreheads till the blood sprang out at the crown of their heads : Others they hanged , and let down several times , &c. The sonne of Master Montgomery , a Minister , aged about fifteen years , met with one of these blood-suckers , who formerly had been his schoolmaster , who drew his skein at him , whereupon the boy said , Good Master , whip me as much as you will , but do not kill me ; yet this mercilesse Tyger , barbarously murthered him without all pitie . A Scottish man was first wounded , and then buried alive in a ditch . In the Towne of Sligo , all the Protestants were first stript , and robbed of all their estates ; afterwards they were summoned to go into the Goale , and such as refused , were carried in ; and then about midnight they all were stripped stark naked , and there most cruelly and barbarously murthered with swords , axes , skeins , &c. some of them being women great with child , their infants thrust out their armes and legs at their wounds ; after which execrable murthers , they laid the dead naked bodies of the men upon the naked bodies of the women in a most immodest posture , where they left them till the next day to be looked upon by the Irish , who beheld it with great delight ; Also Isabel Beard , great with childe , hearing the lamentable cries of those that were murthered , ran forth into the streets , where she was barbarously murthered , and was found the next day with the childs feet coming out of the wounds in her sides : many others were murthered in the houses and streets : But by Gods just judgment the river of Sligo , which was before very full of fish , whereby many were nourished , for a long time after it afforded no fish at all . A Prior also that had a hand in the murther of Isabel Beard , and of casting her into the river , presently after fell mad . About Dungannon were three hundred and sixteen Protestants in the like barbarous manner murthered : About Charlemount above four hun●dred ; about Tyrone two hundred and six . One Mac Crew murthered thirty one in one morning : Two young Villains murthered one hundred and fourty poor women and children that could make no resistance : An Irish woman with her own hands murthered forty five . At Portendowne Bridge were drowned above three hundred . At Lawgh were drowned above two hundred : In another place three hundred were drowned in one day . In the parish of Killamen there were murthered one thousand and two hundred Protestants . Many young children they cut into quarters and gobbets : eighteen Scottish infants they hanged upon a clothiers tenterhooks . One fat man they murthered , and made Candles of his grease ; of another Scottish man they ript up his belly , took one end of his small guts , tied it to a tree , and forced him round about it till he had drawn them all out of his body , saying , that they would try whether a dogs or a Scotchmans guts were the longer . By the command of Sir Philem O Neale , Master James Maxwell was drawn out of his bed , being fick of a Feavor ▪ and murthered ; and his wife being in child-birth , the child half borne , they stript her stark naked , drove her about a flights shoot , and drowned her in the Blackwater ; the like , or worse they did to another English woman in the same town . They took one Master Watson , and cutting two collops out of his buttocks they roasted him alive . Of a Scottish woman great with child , they ript up her belly , cut the child out of her womb , and so left it crawling on her body . Master Starkey , Schoolmaster at Armagh , being above one hundred years old , they stripped stark naked ; then took two of his daughters being Virgins , whom they stripped stark naked also , and then forced them to lead their aged father under the armes a quarter of a mile to a turspit , where they drowned them all three , feeding the lusts of their eyes , and cruelty of their hearts with the same object at the same time . In some places they shewed the like cruelty to the English beasts , which they would not kill out-right , but used to cut collops out of them , delighting to hear their roaring , and so the poor cattel would sometimes live two or three dayes in that torment . To one Henry Cowel , a gallant Gentleman , they profered his life , if he would marry one of their base Truls , or go to masse , but he chose death rather than to consent to either . Also to one Robe●t Ecklin , a child about eleven years old , they profered his life if he would go to Masse , but he refused , saying , That he saw nothing in their Religion for which he would change his own . Many of the Protestants they buried alive , solacing themselves in hearing them speak to them , whilst they were digging down old ditches upon them . They used also to send their children abroad in troops armed with long wattles and whips , wherewith they used to beat dead mens bodies about their privy members , till they beat them off , and then would return very joyful to their Parents , who received them , as it were in triumph for their good actions . If any women were found dead , lying with their faces downwards , these bruitish persons used to turn them on their ●acks , viewing and censuring every part of them , especially those parts that are not fit to be named , which also they abused so many ways , and so filthily , as chast ears would not endure the naming rhereof . They brake the back-bone of a young youth , and so left him in the fields , and some dayes after he was found , having , like a beast , eaten all the grasse round about him ; yet neither then would they kill him out-right , but removed him to a place of better pasture , wherein was fulfilled that saying , The tender mercies of the wicked are cruelty . In the County of Antrim they murthered nine hundred fifty four Protestants in one morning , and afterwards about twelve hundred more in that County . Near Lisnegarvy they forced above twenty four Protestants into an house , and then setting fire on it , they burned them all , counterfeiting their out-cries in derision to others . Sir Philem O Neal boasted that he had slain above six hundred at Garvagh : and that he had left neither man , woman , nor child alive in the Baronry of Munterlong . In other places he murthered above two thousand persons in their houses , so that many houses were filled with dead bodies . Above twelve thousand were slain in the high ways as they fled towards Down . Many died of famine , many were starved to death for want of clothes , being stript of all in a cold season ; Some thousands were drowned . So that in the very Province of Ulster there were about one hundred and fifty thousand murthered by sundry kinds of torments and deaths . These bloody Persecutors themselves confessed that the Ghosts of divers of the Protestants which they had drowned at Portendown Bridge , were daily and nightly seen to walk upon the river , sometimes singing of Psalms , sometimes brandishing naked swords , sometimes screeching in a most hideous and fearful manner ; so that many of the Popish Irish which dwelt near thereabouts ; being affrighted herewith , were forced to remove their habitations further off into the Countrey . The Popish English were no whit inferiour , yea rather exceeded the natural Irish in their cruelty against the Protestants that lived amongst them , within the pale , being never satisfied with their blood till they had seen the last drop thereof . Anne Kinnard testified that fifteen Protestants being imprisoned , and their feet in the Stocks , a Popish boy being not above fourteen years old , slew them all in one night with his skeine . Another not above twelve years old , killed two women in another place . An English Papist woman killed seven men and women of her neighbours in one morning . And it was usual for the Papists children to murder the Protestants children , and sometimes with their woodden Swords , sharp and heavy , they would venture upon people of riper years . An English woman , who was newly delivered of two children , some of these villains violently compelled her in her great pain and sicknesse to rise from her bed , and took one of the infants that was living , and dashed his brains against the stones , and then threw him into the River of the Barrow ; the like they did by many other infants . Many others they hanged without all pity . The Lord Mont Garret caused divers English Souldiers that he had taken about Kilkenny to be hanged , hardly suffering them to pray before their death ; they dyed very patiently , and resolutely in the defence of the Protestant faith ; and one of them , being an Irish man , had his life offered if he would turn Papist , but he rather chose to dye , and so was executed with the rest . Some of these Persecutors meeting a poor young Girle that was going to see her friends , they first half-hanged her , and then buried her quick . One Fitz Patrick enticed a rich Merchant that was a Protestant , to bring all his goods into his house , promising safely to keep them , and to redeliver them to him . But when he had thus gotten them into his possession , he took the Merchant and his Wife , and hanged them both : the like he did by divers others . Some English mens heads that they had cut off , they carried to Kilkenny , and on the market day set them on the Crosse , where many , especially the women , stab'd , cut , and slashed them , every one accounting themselves happy that could but get a blow at them . One of the heads being a Ministers , a woman struck so hard with her fist , that the same night her hand grew black and blew , and so rankled , that she was lame of it a quarter of a year after : Another woman that looked on those heads with much rejoycing , presently after fell so distracted , that neither night not day she could rest , but cryed out continually that she saw those heads before her eyes . One English ▪ Protestant , saying , that he would believe the Divel as soon as the Pope , they presently hanged him up in an Apple Tree till he dyed . A poor Protestant woman with her two children going to Kilkenny upon businesse , these bloody miscreants baited them with Dogs , stabbed them with skeins , and pulled out the guts of one of the children , whereby they dyed ; and not far off , they took divers men , women , and children , and hanged them up ; and one of the women being great with child , they ripped up her belly as she hanged , so that the child fell out in the cawle alive . Some after they were hanged , they drew up and down till their bowels were torn out . How many thousands of Protestants were thus inhumanely murthered by sundry kinds of deaths in that one Province of Ulster we have heard before ; What the number of the slain was in the three other Provinces , I find not upon Record ; but certainly it was very great ; for I finde these passages in a general Remonstrance of the distressed Protestants in the Province of Munster . We may ( say they ) compare our woe to the saddest Parallel of any story ; Our Churches are demolished , or which is worse , profaned by Sacrifices to Idols : our habitations are become ruinous heaps : No quality , age , or sex priviledged from Massacres , and lingring deaths , by being robbed , stript naked , and so exposed to cold and famine . The famished Infants of murdered Parents swarme in our streets , and for want of food perish before our faces , &c. And all this cruelty that is exercised upon us , we know not for what cause , offence , or seeming provocation its inflicted on us , ( sin excepted saving that we were Protestants , &c. We can make it manifest that the depopulations in this Province of Munster , do well near equal those of the whole Kingdome , &c. And thus in part we have heard of the mercilesse cruelties which the bloody Papists exercised towards the Protestants ; Let us now consider at least some of Gods judgements upon the Irish , whereby he hath not left the innocent blood of his servants to be altogether unrevenged . Some particular instances have been mentioned before : as also the apparitions at Portendown Bridge which affrighted them from their habitations , concerning which it is further testified , that by their own confession , the blood of those that were knocked on the head , and then thrown into the River at that Bridge , remained for a long time upon the stones , and could not be washed away ; as also that ofttimes they saw apparitions sometimes of men , sometimes of women rising breast-high above the water , which did most extreamly screech and cry out for vengeance against the Irish that had murdered them there . Catherine Coke testified upon oath , that when the Irish had barbarously drowned one hundred and eighty Protestants , men , women , and children at Portendown Bridge , about nine days after she saw the apparition of a man bolt upright in the River , standing breast-high , with his hands lift up to heaven , and continued in that posture from December to the end of Lent , at which time some of the English Army passing that way saw it also , after which it vanished away . Elizabeth Price testified upon oath that she and other women whose husbands and children were drowned in that place , hearing of these apparitions , went thither one Evening , at which time they saw one like a Woman rise out of the River breast-high , her haire hanging down , which , with her skin , was as white as snow , often crying out , Revenge , Revenge , Revenge , which so affrighted them that they went their way . Divers Protestants were thrown into the river of Belterbert , and when any of them offered to swim to the Land , they were knocked on the head with Poles , after which their bodies were not seen of six weeks : but after the end thereof , the murtherers coming again that way , the bodies came floating up to the very Bridge where they were . Sir Con mac Gennis with his company slew Master Turge , Minister of the Newry , with divers other Protestants , after which the said Mac Gennis was so affrighted with the apprehension of the said Master Turge his being continually in his presence , that he commanded his souldiers not to slay any more of them , but such as should be slain in battel . A young woman being stript almost naked , there came a Rogue to her , bidding her give him her money , or he would run her through with his Sword. Her answer was , You cannot kill me except God give you leave , whereupon he ran three times at her naked body with his drawn Sword , and yet never pierced her skin , whereat he being confounded , went his way and left her ; This was attested by divers women that were present and saw it . But besides these forementioned judgements of God which befel them for their inhumane cruelties ; we may observe how the hand of God hath been out against them ever since , and that in a special manner , by emasculating and debasing of their spirits ; whereby it hath come to passe that ordinarily a few English Souldiers have chased multitudes of them , and generally in all the battels and fights that have been betwixt them , they have always been beaten , though the ods was great of their side ; And as they made themselves formerly drunk with the innocent blood of the unresisting Protestants ; so now God hath given them their fill of blood in jealousie and fury . Many thousands of them have perished by the Sword of War ; And how heavy hath the hand of God lain further upon them this present year , 1650. in that terrible and universal plague that hath been scattered all over the Nation , whereby many thousands more of them have perished , and God is still fighting against , and probably will continue their destruction , till they either shall truly be humbled for their horrid sins , or be utterly consumed from the face of the earth ! Amen ; Even so come Lord Jesus , come quickly . These particulars were attested upon Oath by sundry persons before Commissioners appointed to take their Examinations . Here place the tenth Figure . CHAP. XLI . A continuation of the History of the Waldenses from the year 1560. ending with the late persecution in the Valleys in PIEMONT . ANNO Christi 1561. the Duke of Savoy published an Edict in favour of the Evangelical Churches in the Vallies of Piemont , wherein he granted an indemnitie to the people of the Vallies of Angrognia , Bobio , Villaro , Valguicchiardo , Rora , Tagliaretto , and La Rica di Boneti at the end of La Torre , Saint Martino , Perosa , Roccapiatta , and Saint Barthelemo , from all former actings , and restoring them into his favor , as if they had never acted any thing against his Highness ; receiving them into his safegard and protection : He granted them also to have preaching Assemblies , and other Ministerial Offices according to their Religion in their wonted places , &c. But in the year 1565. Another Edict was published at the instigation of the Popish party , whereby all men who lived in the Duke of Savoy's Dominions , and would not conform to the Romish Religion , were enjoyned to come and declare the same to their respective Magistrates within ten dayes after the publication thereof , and two moneths after to leave the Country , having one years time given them to dispose of their goods movable , and unmovable , during which time they should enjoy the revenue thereof , &c. The tidings of this cruelty so wrought upon the hearts of the Protestant Princes of Germany , that they sent an Embassie to the Duke of Savoy to intercede in their behalf : Amongst whom the Prince Elector Palatine was exceeding zealous , sending one of his Counsellours of State , a person of singular worth , to the Duke of Savoy , to mediate in their behalf ; at whose return the Prince being informed by him of the unworthy dealing of that Court , and finding that notwithstanding all their faire promises , they did not at all cease from persecuting these poor people , he wrote a very smart and pathetical letter to the said Duke , challenging him for breach of promise to himself and the other Germane Princes , in that he suffered his Ministers still to persecute and banish those poore innocent people , meerely upon the account of Religion , concluding that such severity was neither pleasing to God nor man ; neither ( saith he ) is it the way to bring men to the true knowledge of God , which should be done by perswasions , and Scripture-proofs , not by persecutions , &c. Wherefore I pray your Highnesse that you will give us an evidence of that which you have for us , by delivering those poor people who are now in the Gallies , and by recalling those who have been lately banished , as you promised by your Letters . Have compassion upon so many poore wandring Exiles , deprived of all their goods and estates : Call them home , and restore them to their habitations ; and grant them , and the other inhabitants of your Highness Countries the publick exercise of their Religion , which they prefer before their necessary food : Free them from their false accusations , that they may live in peace under your Highnesse Government , &c. If your Highness will grant me this request , I doubt not but you shall experimentally finde the favour and blessing of God , and you shall oblige us to you in all things : If otherwise , you will both provoke God to lift up his hand against you , and estrange from you the affections of those who desire to do you pleasure and service , &c. Dated 1566. Now that you may see upon what occasion the Prince wrote this letter , you are to understand that Castrocaro ( one of their Popish Governours ) being extreamly troubled that the Prince Electors Ambassador had obtained several promises at the Court for the poor peoples advantage , did immediately after the said Ambassadors departure , publish through the Valley of Lucerna , two Ordinances : By the one he commanded all the inhabitants throughout his Government , that were not Natives , to depart within a day after the publication thereof , upon paine of death , and confiscation of their goods : By the other , he prohibited upon the same penalty those of the reformed Religion , inhabiting Lucerna , Bubbiana , Campiglione , and Fenile , to hear Sermons at Saint Giovanni ; and for their not submitting , he imprisoned and tormented a great number of them in the Castle of La Torre , which dealing made the poor people to make their addresse to the Dutchess of Savoy , who pittying their condition , wrote to the said Castrocaro in their behalf , commanding him in the Dukes name to set at liberty the imprisoned , and to cease to molest them in the enjoyment of their ancient habitations and priviledges . This Letter stopped the fury of Castrocaro for the present : but it was far from working any change of affections in him , as was evident by his after-actings : For in the year 1571. he did so incense the Governour of Bobio against the poor inhabitants of the Valley , that he did not only grievously molest them upon all occasions as they came under his clutches , but also wrote bitter Letters to the Duke against them , improving the uttermost of his parts and power for their ruine and extirpation : and certainly Castrocaro had then effected his designe , had not the Dutches upon the joynt supplications of the Evangelical Churches , very effectually interposed for them , and procured the continuation of their just and undoubted priviledges . Anno 1571. Many of the poor Protestants of the Valleyes were grievously molested under pretext that in the former War of France against those of the Religion , they had joyned themselves to the Protestant Troops . But King Charles the 9th being moved with compassion towards them , wrote a Letter to the Duke of Savoy in their behalf , requesting him to receive them with gentleness into his grace and favour , and to re-establish them in their estates , &c. The subject of which Letter was not only satisfactory to those for whom it interceded , but also to all other faithfull ones of the Valleyes , out of the great hopes they had of future tranquillity . But it endured no longer than till their Enemies had an opportunity of molesting them , which they greedily embraced upon the news of the horrible massacres in France . For Castrocaro did thereupon so threaten the poor Protestants , that they retired themselves , with their families , and movables , to the tops of the neighbouring Mountains , and into all other places where they hoped for safety : But the Duke of Savoy not approving the cruelties exercised against the Protestants in France , sent to those his Subjects , who were thus withdrawn , commanding them to return to their houses , and habitations , promising that they should suffer no prejudice , nor incur the least danger thereby . Neither indeed were their sufferings great afterwards , so long as Madam the Dutchess was living , who was a refuge to them upon all occasions . After the death of this Princess which happened Octob. 19. 1574. the Popish party came forth like Lions , improving the uttermost of their endeavours to devoure and destroy this poor people upon all occasions ; but the goodness of God was so great towards them , that they always found some considerable friends about the Duke , who inclined his heart to gentleness and moderation : But after the death of this 〈◊〉 Emanuel , who died Aug. 30. 1580. Charles Emanuel his son , having invaded the Marquisate of Saluces , Monsieur L' Esdiguier●s by way of retaliation , seized upon the Valleys of Piemont : But the French Army was no sooner gone home , than there was a rumour spread throughout the Valleys , that the Duke was resolved to take this occasion to extirpate all the Protestant Churches , because they had taken an Oath of fidelity to the French King , neither was it groundless : for the thing was really propounded in the Dukes Councel , but it pleased God so to order affairs , that the leading men amongst them did not at all approve of the business , yea the Duke himself did extreamly mislike it : and after he had retaken Mirebuc , he did not a little revive the spirits of the Representatives of the Protestants of Lucerna , who met with him at Villaro on purpose to assure his Highness of their fidelity , and to beg the continuance of his grace and favour , to whom ( in the presence of a great number of his Lords ) he returned this Answer : Be but faithfull unto me , and I will be sure to be a good Princ● , nay a Father unto 〈◊〉 ▪ and as to the liberty of your Conscience , and the exercises of your Religion , I shall be so far from innovating any thing against those liberties in which you have lived unto this present , that if any offer to molest you , have recourse to me , and I shall effectually relieve and protect you . These words being spoken in such a presence , and in so obliging a manner , were very advantagious to the poor peoples interest , for some time after , they served to counterballance the threats of their fiercest Enemies : Yet were there some amongst the Popish party that thought it an unpardonable sinne to suffer them to live one year in peace , and on the contrary an acceptable service to molest them , either by secret stratagems , or by open force and violence . Such was the condition of this poor people from the year 1595. to the year 1602. at which time all the Masters of Families in the Valley of Lucerna , professing the Protestant Religion , were cited to appear before Count Charles of Lucerna , the Governour Ponte , the Arch Bishop Broglia , and others , and were by them commanded in the Dukes name , either to go to Masse , or to quit Lucerna , and all their pretensions thereto , without the least hopes of ever obtaining favour to return , or in case of disobedience , to prepare themselves for inevitable mischiefs and calamities : which threats were pressed with so much violence , that it caused many of the poor creatures to submit , at least seemingly , to the change of their Religion , though many others of them were the deeplier rooted by these shakings . From Lucerna the aforenamed Lords removed their seat to Bubiana where they found the Reformed so stiff in their Principles , that they could not remove them an hairs bredth from the same , wherefore they caused the chief of them to be summoned to appear at Turin , thinking that the Dukes presence might prevaile more with them than all their threatning speeches : The persons thus summoned were Master Valentine , and Mr. Boules , his brother , with one Peter Morese , and Samuel Falc , who were brought one after another before hi Hisghnesse : Mr. Valentine was the first , whom the Duke perswaded to embrace the Roman Catholick Religion , and to draw others to do the like , promising him great rewards and preferments if he obeyed , &c. To this Mr. Valentine answered , that next to the service of God , he had no greater desire then to obey , and please his Highness , in whose service he would willingly adventure his person and estate , when ever there should be occasion : But as for his Religion which he knew to be true , and confirmed by the Word of God , he could not abandon it without disobeying God , and wounding his own Conscience , so as never to enjoy any comfort in his soul afterwards : and therefore he humbly intreated his Highness to be satisfied with what he could do with a good conscience : and to leave him to the liberty of his Religion which he valued above his life : the Duke replyed , that he also doubted not of the truth of that Religion which he professed , and that such as embraced it , should find how much they had gratified him in so doing , yet would he not force the Conscience of any man , and so he gave them leave to depart . CHAP. XLII . The Marquisate of Saluces described , with its several troubles and Persecutions . THe Marquisate of Saluces is on the South side of the Valleys of Predmont , containing in it several Cities , and considerable Valleys , very fruitfull in all sorts of fruits . It s most Northerly Valley is that of Po , where the famous River Po hath its rise , and source ; one onely Mountain separates this from the Valley of Lucerna on the North side : In this Valley were those ancient Churches , viz. Pravillem , Biolets , and Bietone , who retained the purity of Christian Religion for several hundreds of years , and lived in great union with their neighbouring Churches . Anno Christi 1561. The Church of Dronier , which was one of the most flourishing , understanding that the publick exercise of the Reformed religion was permitted in France , obtained Letters from the Kings Council to Sieur Lovis of Birague , Governour of that Country in the Duke of Nevers absence , whereby he was ordered to provide for the Petitioners a convenient place for the publick exercise of their Religion : But not long after their Adversaries , by their importunity , prevailed so far that the said letters were revoked : This occasioned the said Church to send Monsieur Francis Galatee , their Minister , into France , with some others , to recover ( if it were possible ) their former priviledges . But this falling out in the time of their troubles in France , all that they could obtaine , was only bare promises . In the mean time they received many hortatory and consolatory letters from the chief Ministers in the Churches of France , and amongst others from those of Grenoble , Lions , &c. to perswade them to patience , and perseverance in that truth which they had embraced : which accordingly they did , notwithstanding all the malice and subtilty of their adversaries : So that their Churches were continued and upheld , convenient order being had for the preaching of the Word , administration of the Sacraments , exercise of their discipline , &c. only there wanted in some places liberty of having General Assemblies , and publick Sermons . For the better safety of their Ministers in the places that were most dangerous , one Pastor had the charge of the faithful in several Cities and Communalties , which rendred their residence and exercises less visible to their Adversaries : Hereby the Gospel ( through Gods mercy ) made a very considerable progress at Dronier , Verzo , and some other places of mo●e no●e . The Church of Aceil in the Valley de Mairi was extraordinarily peopled , and enjoyed more liberty than the others , by reason of the scituation of the place : but Satan the Enemy of Christs Church and Kingdom , perceiving such a growth of the reformed Religion in those places , ceased not to imploy all his power and policy to hinder the same ; and therein he made use of instruments for the effecting of it : viz. first the Anticodemites , whose ringleader was Baronius , who lived at Valgrane and thereabouts , accommodating himself to the times : For when the Church had rest and ease , he wrote strange things , and cryed out of the abuses in Popery : But in times of persecution he usually played the Hypocrite , and laboured to draw others to do the same , by which means he had a multitude of followers , and amongst them the Lord of Valgrane , and Maximilian de Saluces , who set his name to Baronius to add luster to his writings against the Ministers , reproaching them for that they would not give way to any dissimulation in their Disciples , whereby they exposed them to great extremities . This Lord had some learning and knowledge of the truth ; but to avoid the bearing of the Cross , he thought it convenient to dissemble , and condemned those who any way gain said the Papists . Yet Monsieur Gelido , Minister of Aceil , opposed them both , very learnedly in several letters that he wrote unto them : So did Monsieur Truchi , Minister of Dronier , together with other Pastors of the Neighbouring places , demonstrating both by Scripture Testimonies , and by the Example of the Primitive Church , that they had done nothing but what they ought to do , and what every faithful Christian was bound to , and consequently that the opinion of Baronius and his followers was pernicious to the Church in times of persecution . The other instruments that Satan made use of to the prejudice of the Church , were the Roman Clergy , with their passionate Proselites , who would faine have done to these godly Christians , as their brethren in iniquity had done to their neighbours in the Dukedom of Savoy : viz. Banish , imprison , kill , and confiscate the goods of the Protestants : But ( through Gods mercy ) they were hindred by the Kings Edicts , confirming to those his Subjects of Saluces a peaceable habitation , without being molested for their Conscience and religion , or questioned for any thing they did in their private houses ( provided they abstained from the publick exercise of it ) by which means their Ministers had opportunitie of assembling in small Companies , baptizing , marrying , comforting the sick , and instructing every one in particular ; which provoked their adversaries to bend themselves chiefly against the Ministers , thinking that if they could find out any meanes to extirpate them , they should easily prevaile upon the common people , having none to animate and instruct them . Accordingly they published an Edict of Octob. 19. 1567. in the name of the Duke of Nevers , Governour for the King on this side the mountains , injoyning all of the religion there inhabiting or abiding , that were not the Kings natural Subjects , to depart , together with their families within the space of three dayes , and never to return thither to inhabit , pass , or otherwise to abide without a special safe conduct , upon pain of life , and confiscation of their goods . Now the greatest part of the Ministers not being natural subjects to the King , by this Edict were to quit the Marquisate , o● to obtain a safe conduct , or lastly to incur the penalty : A safe conduct they could not obtain , and yet they thought themselves bound in Conscience not to abandon their people ; wherefore continuing with their Congregations , two of them were apprehended and imprisoned : viz. Monsieur Francis Truchi , and Monsieur Francis Soulf , where they were detained four years , four moneths , and odd dayes , the poor people being not able by any means to obtain their deliverance , though they continually sollicited de Berague their Governour , and others that had undertaken the management of these affairs : yet the Lord was so pleased to restrain the power of their Enemies that they could not take away their lives : yea by degrees they obtained for them a more spacious and convenient prison than that whereunto they were at first confined . To procure their full deliverance the Churches of the Marquisate sent their supplications to the King by the aforesaid Minister Galat●e , and another ; who set out July 27. 1571. and went as far as Rochel to implore the intercession of the Queen of Navar , as also to intreat the assistance of divers others in several places : and the great Patrons of the reformed religion disputed their case before the King , and in the end obtained Letters under the Kings own hand for their enlargement , Octob. 14. 1571. which was accordingly effected ; but it was four moneths after before it could be done . When Sieur Galatee returned , he was overjoyed , as well for the prosperous successe of his negotiations , as for the great hopes of a profound peace , founded upon the smooth promises of his Maj●sty , and upon the alliance which he had made by the marriage of his sister to the King of Navar , who professed the reformed religion . But this joy lasted but from the moneth of May 1572. to the beginning of Septemb. at which time there arived the lamentable news of the massacre of many noble persons , and multitudes of others who were most inhumanely murthered in divers places of France , to the great astonishment of all the faithful in those parts . About the same time there arived letters from the King to the Governour Birague , by which he was required to have an eye , that , at the arival of the news of what happened at Paris , they of the Religion should make no combustion ; remitting the rest of his pleasure to those instructions which he had sent him by the bearer , the contents whereof were , that he should put to death all the chief of the Protestants within his jurisdiction , whose names he should find in the Roll that should be presented to him . Birague having received this command , together with the Roll aforementioned , was much troubled , and immediately called his Council together , whom he acquainted with the Kings Orders : whereupon some were of opinion that they should be immediately executed : But others , seeing the King in his late Patents , not many moneths before , had enlarged the Ministers that were imprisoned , and had ordered that those of the reformed Religion should not be any wayes molested for their Conscience sake : as also upon consideration that nothing had occurred since that time worthy such a change , they therefore thought it sufficient to secure the persons of such as were enrolled , and to defer execution for a while , and in the mean time to inform the King that they were persons of Honour , faithful to his Majesty , living peaceably with their neighbours , and inoffensive in their lives : adding that in case his Majesty was resolved that they should be put to death , there was yet time enough to execute his pleasure therein . This advice Birague approved of , and accordingly apprehended some , but others escaped , and concealed themselves : and in the mean time he dispatched a Messenger to the King , to inform him as abovesaid , and to know his further pleasure . This Messenger met another at Lions , where the King had sent to Birague to advertise him , that in case his former Order was not already executed , he should desist from it , and only have a special care that those of the Religion should make no insurrection , nor have any publick exercises . But they of the reformed Religion in the Marquisate were not a little troubled when they heard of the cruel massacre of their brethren in France without distinction of age , sex , or quality , insomuch as divers of them fled ; many Papists also secretly caused the families of their kind●ed and friends of the Religion to retire their families and themselves till such time as Birague had published the Kings pleasure , after which they returned by little and little : and though their publick exercises were prohibited , yet they were well satisfied with the assurance of their lives , and estates , besides that they had the liberty of private exercises in their families . This was the condition of the Protestant Churches in Saluces during the time that it was under the Dominion of the King of France , which continued to the year 1588. at which time the Duke of Savoy took the possession , who , for a while suffered them to enjoy their priviledges in general : But in particular , some of the chief Members of the Church of Dromier , being cited to Turin , were so befooled with subtile Artifices , that one part of them promised to go to Masse , which gave a considerable blow to the said Church , yet it lost not its courage in general , although the great failings of the former encouraged their adversaries to attempt the like upon others by both words and letters . Anno Christi 1597. the Duke of Savoy wrote his Letter to them , wherein he told them how desirous he was that all his Subjects in the Marquisat of Saluces should embrace the Romish Religion , and finding that his exhortations had prevailed with some , he hoped that they would have the same effect upon the rest , desiring that laying aside their Heretical obstinacie , they would embrace the true Religion out of respect to Gods glory , and their own good , making large promises to such as should submit , and telling them that it should return to their great advantage . The Churches of the Marquisat having received this letter , they answered , first , that they returned his Highness many thanks for that he had suffered them to enjoy their Religion hitherto as he had found them in the year 1588. when he took possession of the Marquisat . Secondly they humbly intreated him to continue to them the said benefit , as also to grant them his protection , seeing that they knew that their Religion was founded upon the holy Scriptures , according to which they ordered their lives and conversations , so as none had any just occasion of offence : and considering that even the Jews and other enemies of Christ were suffered to live in peace , and to enjoy their Religion , they hoped that those which were found Christians , faithful to God , and loyal to their Prince , should not be denyed the same priviledge . After this a●swer they lived a while in peace , and the Duke took a voyage into 〈◊〉 , after which followed a War , so that they continued as aforetime But after the exchange of the Marquisat was established upon him , his soft Letters were turned into sharp Edicts , wherein he commanded all those of the Religion within the Marquisat , that every one should go , and declare to his ordinary Magistrate within the space of fifteen dayes whether he would renounce his religion , or go to Mass or no ; which if they would do , they should not only enjoy their habitations , and Estates , but many other favours also : But if they resolved to persist in their Religion , they were enjoyned to depart out of his Highness Dominions within the space of two moneths , and never to return without expresse permission , and that upon pain of death , and confiscation of all their goods : yet they were permitted within the said term of two months to transport their goods as they should think meet . This unexpected Edict being published through the Marquisate , July 1601. much troubled those of the reformed Religion , who immediately sent Deputies to his Highness to obtain a revocation , or at least a moderation of it : and indeed they had some hopes given them by divers persons of quality , so that many of the poor people resting upon this broken reed , let slip much of the said prefixed time without preparing for their departure , whereby they were the more amazed when they understood , not many dayes before the time was expired ; that all hope of favour was now wholly taken away : yet most of them prepared for their departure ; some recommending their goods to their kindred and friends who remained in the Country , others leaving all they had at random , except what they could carry with them to serve for their present necessities . In these two moneths space they who were resolved to depart , were continually set upon by their friends and kindred , with all manner of perswasions to divert them from their purposes , especially when they presented themselves to the Magistrate to give in their answer in writing : For then they were caused to stand in a certain Pew in publick view , where the Magistrates had either Monks , or other Ecclesiasticks , who ceased not to urge them by all possible arguments and motives thereby to shake their faith and constancy : Amongst others , a certain Capuchin Friar called Philip Ribo ▪ who a little before had been imployed in the same manner in the Valley of Perosa , being now imployed in this place , ran up and down , using all subtilties imaginable , especially among those who through feebleness of age , weakness of sex , or want of estates , might probably make them more easie to be seduced : they caused them also to be brought before the Magistrate one by one , that so the constancy of some might not encourage others : Yea hardly were Husbands permitted to declare for their Wives and Children ; and they ▪ so sifted the tender ones that it was hard for them to escape without making shipwrack of their Faith and Religion ; and to promote their design they prohibited all upon pain of death , not to disswade others from revolting . Yet through Gods mercy , they were so fortified in their spirits ▪ that most of them withstood the tentations , and went forth as Providence guided them ▪ not knowing whither they went. Some steered their course beyond the Alps to France , Geneva , and other places : Others retired themselves into the Valleys of Piedmont , and remained there without trouble , though the Edict required that they should depart out of his Highnesses Dominions . In the beginning of this Persecution , the adversaries fearing some resolute union amongst these poor persecuted souls , to prevent any combustion , they gave it out in the Churches of the Mountains , that though the Edict was general , yet the intention thereof was only to unlodg those in the lower Plains , in the great Villages , and other publick places : and that such as inhabited amongst the Mountains might be sure to live in peace and quiet : This indeed was a cause that at the first there was not such an universal union amongst those of the Reformed Religion that were destinated for slaughter , as they could have desired : But this fraud at length appearing occasioned a more close union amongst them : Neither was it without cause : for at last they spared those in the Mountains no more then those of the Plains : only that they made no enquiry after the Church of Pravillelm , and the quarters thereabouts , who thereupon trusting to the ancientness of their possession , troubled not themselves to make any declaration to the Magistrate , or to prepare themselves for their departure , as if the Edict had not at all concerned them : Neither indeed were they disturbed till all the rest were departed out of the Province , and scattered in several places : But at length they were given to understand , that seeing they had not yeilded obedience to the Edict , they were liable to the punishment therein appointed : and therefore some warned them to have a care of themselves both in general , and each particular : Hereupon they repaired to the Syndicks of the Communalty , requesting them to intercede for them , shewing the reasons why they conceived not themselves concerned by the Edict , and therefore they had not offended out of any malicious intention . The Syndicks accordingly made many journeys about this business , but brought back nothing but sad and uncomfortable messages ; so that at last they were forced to flie . One part of them ( the men having ordered their Families which they left in their houses ) retired into the Western Mountains : Those who were fit to bear Arms ( being about two hundred ) with their Arms retired into the Castell●nie of Casteau Dauphine which was near at hand : but those of Dauphine , and who were lesse disposed , retired themselves into their highest Forrests . Yet before their departure they declared to their Popish neighbours , that being forced to retire themselves by reason of the threats which were given against them for their Religion ; and being unable to take their families along with them , they intreated them to take care of them ; withall telling them , that they would make a sudden return , either of the good or evil that should be done to their Relations , either by themselves , or by their permission . This so prevailed with the Papists , that either out of fear , or for some other reasons , they so far sollicited , and prevailed with their Superiours , that the others had liberty of returning to their ancient habitations withour being molested , and that for many years together . CHAP. XLIII . The Artifices and wicked practices used to consume and destroy the Faithful in the Valleys of Piedmont . THe Popish Clergy have several persons under pay , whose business it is to kindle strifes and quarrels amongst the Protestants , and to engage them in suits of Law one against another : and when they see them reduced to poverty and despair , they secretly offer them all the favour imaginable , provided that they will either openly revolt , or remain as Spies amongst their brethren to betray them : and the better to dispose them hereto , they assure them that they shall get a full victory over their Enemies , in case they will imploy some Churchmen to recommend their affairs to the Judges , who in all publick imployments are preferred before the Protestants , and made their superiours , that so they may over-rule them as they list . The Popish Clergy also knowing that young men are apt to be in love , which captivates reason , they propound to them by their Emissaries , a match with some Papist , whose portion and other advantages they amplifie by officious lyes , and so they inveigle some poor souls , sometimes without , and sometimes against the consent of their Parents , and friends : and if any amongst the Protestants be so wicked as not to regard the admonitions of their Ministers and Elders , so that they are forced to excommunicate them , these Monks and Priests perswade them to embrace the Romish Religion , where they shall be protected against such as pursue them for their crimes : yea they promise that they shall be set over them in all publick Offices , by which means they may have power in their hands to be revenged of them . This was the practice of the Monks in the year 1640 , 1641 , &c. even towards some who were manifestly convicted of Witchcraft , who , revolting to Popery , had their lives spared , and were set at liberty : yea they have often rewarded them with money , merchandizes and other things ; withall exempting them from all manner of Taxes : and when the Protestants complained hereof , the Duke of Savoy indeed gave them a favourable answer by his Edict , dated in June 1649. but they could never obtain the putting of it in execution . But of all the means used for these last sixty years to root out , and ruine the Protestant Churches in the Valleys of Piedmont , there hath been none like that of the Missionaries established by Pope Clement the 8th , Anno Christi 1596. For the Monasteries of these firebrands have ever been as so many Citadels in the Valleys , wherein very many wicked instruments have been harbored , who never ceased to contrive mischief by their lyes , calumnies and slanders wherewith they have filled the ears of the Magistrates and Princes , who have alwayes given more credit to them , than to the true complaints of these poor people in their own just defence , whereupon they have published many bloody Edicts against them : and though the Protestants reiterated their humble supplications to his Highness , and therein declared their own innocency , and the boldness of those Missionaries , which was grown to such a heighth as was altogether intolerable , yet have they prevailed nothing : and that which makes these Monks the more confident , is , that they know they are not to be punished by any Magistrate for whatsoever they say or do against the Protestants ; no not when they steale away their Children from them : whereas the Protestants are put to death if they speak but the least word against these Missionary Priests , or but go about to disswade any , though of their own families from turning Papist . Yea by the Dukes Edict any one witness is sufficient against a Protestant , and a reward of an hundred Crowns is promised to any that will come and witness against them , whereby all those are encouraged , who either out of revenge , envy , or covetousness , shall report such false things against them as by the Romish Friars they shall be directed to . By vertue of this Edict the Monks have made bold upon all occasions both in the streets , yea in the very Curches , and that in the Sermon time to set upon the Protestant Ministers , with all the most base , vile , and unsufferable speeches they could possibly devise , knowing that no man durst either censure their zeale , or witness against them for what they said or did against the Protestants , for fear of the severe penalties ordained against the favourers of Hereticks . Nay , if their abusive carriage could but draw any word out of the Ministers , or out of any other mans mouth that did not please them , they had their hired witnesse in a readinesse to bring the Minister , or other Protestant to the stake , and that without redemption . These men got an Edict from Madam Royal , of Jan. 16. 1642. having made her believe that the Papists were compelled to contribute towards the maintenance of the Protestant Ministers , with some other such like fictions ; upon which they obtained an Order for the Officers called Castellani , to give the Missionaries all the Writings they should demand of them ; by means whereof they usurped power over the said Castellani , and so over the poor Protestants , compelling the Castellani to make most unjust Ordinances against these poor people : As for example ; when the question is concerning their habitation , the Missioners do perswade them that come to witnesse the truth , that so to do is to favour the Hereticks , whereby they will fall irrevocably under the censure of Excommunication ; whereas its a meritorious work to witnesse against them by such officious lies as are suggested to them by the Popish Clergy : Nay , the Judges themselves durst not passe a righteous sentence , when it reflected in the least upon the Catholick party . And that they may have the opportunity of negotiating with the Protestants , they procure of his Highnesse every year , the Assignations of Grain , and other Impositions , that so they of the Reformed Religion , being obliged to make their payments to these Publicans , they may have the advantage to shew favour , and give ample rewards to such as will comply with their superstitious Idolatry , and to lay heavy burdens upon the backs of those that are true to their Principles . Mention might here be made of their frequent falling into the said Valleys with Troops of Armed men , under pretence of quartering them there ; whereby they have miserably surprized , and made a prey of them : As likewise the cunning stratagems which they have used in all their Treaties , which have been as full of Jesuitical Equivocations , as of lines and sentences , following therein their old Maxime , that Faith is not to be kept with Hereticks . To this may be added their diligent search , and strict enquiry after all Protestant Books and Writings , which they commit to the fire with much devotion , lest they should discover their rotten principles , and the wickednesse of their actions to the world . Another stratagem they have to allure men to revolt , wherein are proffers of great rewards made , and published in the Princes name ; as may be seen in the Dukes own letter , wherein are these words . To encourage the Hereticks to turn Catholicks , it is our pleasure , and we do hereby expresly command , that all such as shall embrace the Holy Romane Faith , shall enjoy an exemption from all , and every tax for the space of five years commencing from the day of their conversion , &c. Which term of five years he hath sometimes lengthned out to ten or fifteen years ; whereas indeed the burden that they took off from these Revolters , they laid upon the backs of those that persevered in their Religion , the better to break and destroy them . But as if all this were too little to compass their ends , the Duke erected a Congregation for extirpating the Hereticks , who were to judge concerning the rights of the Protestants . Their meeting place was in the Arch-bishops house , the Bishop himself being President , together with the Dukes Confessor , and divers others , every one of them hired by the Court of Rome , to undermine the liberties of the Protestant Churches , by robbing them of their Ancient Priviledges under sundry pretences , and upon false Informations . And the better to disguise their proceedings , they usually incense the Duke by grievous accusations , and so procure grievous Edicts from him against the poor Protestants . These were they who procured from Charles Emanuel , Anno Christi 1602. An Edict , wherein he enjoyns the Protestants upon pain of death to banish from amongst them all manner of Schools both publick and private , ( as Julian the Apostate had formerly done to extirpate the Christian Religion ) And by another Edict of Decemb. 18. 1622. he forbade them to receive any strangers amongst them that should be either Ministers or Schoolmasters , as also from sending their youth into Forreign Schools suspected of Heresie . He also debarred all manner of Protestants from publick Offices , either great or small . In another Edict , all Protestants were commanded either to go to Masse , or to depart within two moneths after the publication thereof : And by another Edict the same was commanded , and but fifteen dayes given them . Another order was given out , Novemb. 18. 1634. enjoyning the Protestants of Campiglione , to leave that place within twenty foure houres , and that upon pain of death , which was executed without mercy . The same was done Anno Christi 1655. by Gastaldo , who gave no longer than twenty foure houres to those of the Valleys of Saint Martino and Perosa , to depart upon pain of death ; and to those that lived beyond Pelice , but three days . Many times when these Missionary Fathers could not possibly perswade his Royal Highnesse to an open Persecution against the generality of the Protestants , then they usually tormented them one by one upon sundry false pretences , whom they delivered up to the Inquisitors , who contrary to all Forms of Justice , forthwith condemned them , without so much as hearing them , or letting them know their accusers . Anno Christi 1622. They took one Mr. Sebastian Basan , and after the Inquisitors had cruelly tempted and tormented him for the space of fifteen months , they burned him alive at Turin , Novemb. 23. 1623. where he dyed , singing the praises of God in the midst of the flames . Anno 1655. These Missionary Fathers stole away very many of the Protestants children in the time of the Massacre ; whom they would not afterwards restore , though his Highness had promised it by his Patent ; which practice is the most execrable of all the Turkish tyrannies : Yet there is this difference , that the Turks do so only to their own Subjects , whereas the Popes Ministers do it to those over whom they have no right at all . Two instances may be given ( amongst many others ) of the subtile insinuations of the Jesuites to withdraw men from the truth ; There were two Ministers , the one Mr. Peter Gros , the other Mr. Francis Aguit , with whom they had thus prevailed : But the Lord in mercy shewing them the greatnesse of their sin , they made a publick Recantation in a full Congregation , August . 28. & 29. 1655. at Pinache in the Valley of Perouse , wherein they testified their extream sorrow for their defection through infirmity , from the true Religion , during the time of their Imprisonment at Turin , together with their abjuration of Popery , which they conclude thus . Do not think us unworthy your holy communion , although we have been an occasion of offence : Suffer us to poure into your bosomes a torrent of tears to deplore our condition , and to assure you in the anguish of our souls , that our grief is greater than we can expresse : Help us by your holy prayers to the Lord , and publish our repentance in all places where you conceive our sin hath been , or shall bee known , that so it may be evident to all the world , that from the very bottome of our souls we grieve , and sorrow for it , and that in the presence of God , and of his holy Angels , and in the sight of those who have been witnesses of our conversion , we do abjure , and detest the Masse , the authority of the Pope , and in general , all sorts of beliefs , and worships dependent upon them ; we recant whatsoever we may have pronounced to the prejudice of the Evangelical Truth , and promise for the future , through the Grace of God , to persevere in the profession of the Reformed Religion to the last moment of our life , and rather to suffer Death , and Torments than to renounce that holy Doctrine that is taught in our Church according unto the word of God : even as we swear , and promise , with our bended knees upon the earth , and our hands lifted up to the Eternal , our Almighty God and Father , Sonne , and Holy Spirit . As we desire his assistance to do this , even so help us God. Amen . The Motives of the late Persecution in the Valleys of Piemont , Anno Christi 1655. with the publication of that bloody Order of Gastaldo , and the flight of the Protestants in the middest of Winter . THe chief Officers , and Gentry of Savoy are moved to endeavour the extirpation of the Reformed party , chiefly for these Causes : 1. That by evil entreating the Reformed Churches , they may conserve the Papal authority , of which they have oft-times so much need , to cover and cloke their Incestuous marriages contracted by Dispensations from the Pope : and thus they become engaged to maintaine Popery , for fear of being declared guilty of Incest . 2. Because the Courtiers for persecuting the Reformed party are rewarded with Prebendaries , Bishopricks , Abbies , and Priories , especially such as are members of the Council for extirpating of Hereticks . 3. Under this pretext , the poor people of the Valleys become a prey to the said Courtiers , who daily rob , and spoil them , extorting the best part of their livelishood by sundry subtile devices . 4. The Gentry of Lucerna ( who are very poor ) promote this work all they can by perpetual calumnies against them , rendring themselves by such good Offices capable of meriting , and receiving those pensions which are assigned them by the Court of Rome for the same purpose . 5. For this end of late they have made the Gentlemen of the respective Valleys subordinate to the Monks , and Masse-Priests , who teach and appoint them what to do , as to the bearing of false-witnesse against their Neighbours , sowing discord amongst them , murthering of some , procuring the Assasination of others , stealing , and carrying away their children , &c. without the performance whereof they refuse to pay them their yearly Pensions . 6. But the chief ground of all why the Court of Savoy strives so much to extirpate this poor people , is , the Designe that they have to wrest Pignorolio out of the hands of the King of France , to which the habitation , and liberty of those people are a great hindrance : For they , inhabiting the neighbouring parts of Pignorolio , both in the Plaine and Mountains , cannot , upon the account of conscience , be brought to make any agreement with the Spanish party for assaulting , and surprizing that place : Hence the Court of Savoy seeks all manner of occasions to root them out , especially those of Lucerne , Fenile , Bobio , Campiglione , Bricheras , and Saint Secondo , which are near Pignorolio , and to deprive it thereby of all sorts of commodities which it receives from the Valleys , which alone doth furnish it with more than all the neighbouring Valleys which belong to the Duke . Now if these people were extirpated , and others put in their places , men forward to execute their Designes , they might easily seize on Malange , a narrow passage above Pignorolio , on that side which looks towards France , where a very few persons would be able to hinder the French Armies from relieving Pignorolio . Upon these , and the like grounds the Court of Savoy hath sought their destruction , though its true , that in all the persecutions which they have raised against them , especially in this last , 1655. those ravening wolves approached in sheeps cloathing , the better to deceive , and destroy the innocent Lambs of Christ. For these Evangelical Churches had , long before that fatal year , cleared themselves of all those calumnies which the Council for the extirpation of Hereticks , to the end that they might enjoy their promised Pensions , had cast upon them . Yea , his Royal Highnesse had now given an ample testimony of his being fully satisfied in this point , and by an authentick Decree published Anno Christi 1649. had confirmed all former Confessions ; which confirmation was again renewed Anno 1653. confirming the Grants made to them in the years 1603. and 1620. without any addition , or diminution , amplification , or restriction whatsoever . Now as these poor people sought for an Interination of these Grants , His Royal Highness , knowing that the delay thereof proceeded not from any negligence of their part , but was occasioned by the multitude of Troops that were then quartered upon them , whereby they could not possibly have the convenience of assembling , &c. out of his goodness towards them , he declared by an Edict , of May 19. 1654. that his intention was that they should enjoy the Concessions as effectually as if they had been again interinated , upon condition that they did procure the Interination thereof within three moneths following . So that till this time of May 19. 1654. none can say that those of the Reformed Religion had committed any thing whereby to be deprived of the benefit of their Concessions ; yet contrary to all their expectations , shortly after , viz. January 25. 1655. this infamous Order was published by Andrew Gastaldo , Doctor of the Civil Law , Mr. Auditor Ordinary , &c. That every Head of a Family , with its members of the Reformed Religion , of what rank , degree or condition soever , none excepted , inhabiting and possessing estates in the places of Lucerna , Lucernetta , St. Giovanni , La Torre , Bubbiana , and Fenile , Campiglione , Bricherassio , and S. Secondo , within three days after the publication therof should withdraw and depart , and to be with their families withdrawn out of the said places , and translated into the places and limits tolerated by his Highness , during his pleasure , as namely Bobbio , Villaro , Angrogna , Rorata , and the Country of Bonetti , under pain of death , and confiscation of houses and goods , situated or being out of the said limits ; Provided , if they make it not appear to us within twenty days following that they are turned Catholicks , or that they have sold their goods to the Catholicks . And that it was not the mind of his Royal Highness by any Act whatsoever to enlarge the said limits : But on the contrary , he declares by these presents , that the said Acts are meer usurpations , contrary to the intention as well of his Orders , as of his Magistrates , published to that end ; and that therefore the transgressors have incurred the punishment therein contained : Besides , in the aforesaid places favorably tolerated , he wills that in every one of them shall be celebrated the holy Mass , forbidding those of the pretended Reformed Religion any ways to molest , either by deed or word , the Missionary Fathers , or their Attendants , much less to disswade any that would turn Catholicks , under the same pain of death , giving it in charge particularly to the Ministers of the said pretended Religion , inviolably to observe the same , upon pain of answering it in their proper names , &c. It 's easie to conjecture the miserable inconveniencies of a flight in the midst of winter , especially to such a people amongst whom were many aged and decrepit , many sick and diseased , besides a multitude of women big with childe , or newly brought to bed , together with a number of tender Infants , yet all forced to flye , and none being in capacity to succor another . Yet did these bloody beasts in the most violent and rigorous winter-season chase and drive out of their houses all on a sudden those poor people , who scarce had clothes to cover their nakedness , much less were they provided to resist the extremities of cold , and hunger ; thinking hereby either to force them to change their Religion , or to cause them to dye in the craggy Rocks and snowy Mountains ; yea , they were so subtilly malicious as to chuse those very days , when by reason of the multitude of violent waters in the Plain , and of snow upon the Mountains , they judged it impossible for those silly sheep ever to escape . But these poor people considering that the Apostacy propounded was the way to eternal damnation , chose rather to follow Christ in bearing his cross , and to hazard their temporary lives , rather than to lose their souls for ever ; yet that they might leave no lawful means unattempted , they presently dispatched their Deputies to the Governor , to represent to him the strangeness of this command , to force them with their Families to abandon their antient habitations ; as also that it was impossible for so many souls as there were in number to subsist in the said place , to which by the Edict they were confined , they being scarce sufficient to supply in any sort those that inhabited them : As likewise , that this command was contrary to all their former Concessions , upon which account they protested and appealed to his Royal Highness . But the Governor knowing well the intention of the Council for the extirpating of Hereticks , would neither admit of the one or of the other . Hereupon the poor people , seeing they could obtain nothing of him , entreated him to grant them at least some time to have recourse to the Duke by humble supplications ; but this also was denied , unless they would draw up their Petition by a model which he should prescribe , which indeed was prejudicial both to their just Rights and Consciences . These poor people ( I say ) seeing this , to the end that they might remove all pretext for accusing them of Rebellion , under that colour to ruine and destroy them ; hoping also that at last they might finde some means to lay their griefs at the feet of his Royal Highness , and that his Clemency and Justice would in the end re-establish them in their ancient habitations , they chose rather to suffer this violence ; and therefore recalling their Protestation , thereby to testifie their profound respect to their Prince , they quitted their houses , and goods , and retired with their Familes , their Wives and Children , great and small , young and old , whole and sick ; yea , halt , lame and blind ; draging after them such as were infirm by sickness or age through Rain , Snow , Ice , Waters , and a thousand difficulties . Oh think with your selves , what bitter tears , what wringing of hands , what smitting upon the breasts , what mournings , sighings , and lamentations there were in the families of these miserable and distressed Creatures , who were now reduced to the utmost of extremities ; before them were a multitude of violent and roaring waters , on each hand most barbarous and snowy mountains ; behinde them , men sevenfold worse than the Egyptians , ready to butcher and destroy them ; yet recommending themselves , Souls and Bodies to Gods protection , they are resolved to undergo the worst of temporary miseries , rather than by denying their Religion , to damn their Souls . This their Constancy and Resolution was no small comfort to other Churches , and a matter of great astonishment to their Persecutors ; the rather considering the great advantages they might have purchased by quitting their Religion ; as Pardon for all crimes , Liberty if in Prisons , exemption from all manner of Taxes , &c. They were no sooner departed from their houses , but a number of Thieves and Robbers entred them , spoiling and pillaging whatever the people had left behinde them , pulling down their houses , cuting down all their trees , and turning their habitation into a desolate wilderness ; of which violence the poor people complained to the Duke , and received from him such an answer , that they apprehended his intentions were not that they should wholly quit their houses till their cause might be heard and judged ; in confidence hereof , they sometimes returned to their houses to guard them from these Robbers , and to husband their ground , that so they might have wherewithal to pay their Taxes ; yet for this they were branded with Rebellion , though they had neither taken up arms , nor acted any other hostility , every one living peaceably without giving any cause of offence . Gastaldo having thus driven these poor people from their antient inheritance , without legal citing them , hearing their plea , or giving them the least time to provide for so sad a flight ; their last refuge was to have recourse to the Lord by fervent prayers , and to their Prince by humble supplications ; which was done not only by those that were driven from their houses , but by the other Churches of the Reforned Religion , the cause being common to them all . But alas ! they found both his and all other his Ministers ears stopped to their wosull crys ; neither could they obtain so much as admittance into the presence of his Royal Highness . Amongst other cunning Artifices used by their malicious Adversaries to imbitter the spirits of his Highness , and the Dutchess his Mother against these poor Protestants , this was one ; John Ressan , President of the Province of Pignorolio , having for many years born a deadly spleen against the popish Priest of Fenile , hired one to assassinate him ; and then by his Secretary , he spread it abroad all over the Country that the Protestants were the Authors of the murther , who yet five days before were driven out of Fenile , which report flew far and near , being entertained as an undoubted truth by those Papists who lived far off , encreasing also with carriage , though upon the place the author of this murther was well known , so that by all their reports they were not able to fasten any blemish in the minds of the dead Priests friends and Kindred , nor to hinder them from apprehending both the Master and his Secretary ; by which means the innocency of the Reformed party was so cleared to the world , that the Marquess of Pionessa , in his Letters , wherein he sought all the devices he could to lay something to their charge , never mentions this for fear of blemishing the credit of all the rest . Shortly after one Berru basely murdered Peter Rovier Consul of Mean ; and then fled to Pignorolio , where he was met by the aforesaid Rissan , who was lately returned from Turin , where he had been imprisoned for the former murther , and now had his liberty no otherwise than upon good security , because the said Berru and some others had taken their oathes against his Secretary [ D. Agot ] and himself , for being guilty of the aforementioned assassination ; but after some private conferences had between them Rissan , so wrought upon that wretched Berru , by gifts and promises , that he was perswaded to return back with him to Turin , and there not only to retract his former oath , but to swear that he had been sollicited thereto by the two Pastors Leger and Mechelin , as also by Antonio , and Francis Danna , chief Elders of the Church of S. Giovanni ; by means of this devilish retractation and calumnie , Rissan and his Secretary were discharged in the very heat of the War between the Papists and Protestants , so that they had the opportunity of forging what lies they pleased against the Protestants , both at Lucerna and Turin , without the least contradiction , which accordingly they did to the purpose ; for at Lucerna there were published at the same time two personal Citations against the said Leger , Mechelin , and Danna ; and as for Berru , he was also at the same time , as a recompence for his perjury , discharged , and set at liberty , though he had been convicted of two murders , the one the afore-mentioned , and the other at S. Giovanni , upon one Giovanni Bertot , a Protestant . After this base action , he came to the said Leger , and many other Pastors of the Valleys , and chief men , and leaning upon his staff , and bemoaning his condition , he protested to them that he could scarce stand upright , by reason of the many blows which he had received from the Papists to force him to forswear himself against the said Leger and the rest ; but as he could not in conscience do so wicked an act , so he had withstood them to the utmost ; telling them plainly , who so urged him , that he would rather be torn with wilde horses than do it ; and that they thereupon seeing his constancy , had beaten him most unmercifully , and then cast him out into the open streets , where he had miserably perished , had not a certain Jew pitied him , and took him up , as he was grovelling on the ground , and ready to give up the ghost . In the mean time the Treaty of Peace being concluded at Pignerolio , Aug. 1655. Mr. Leger and the rest against whom the Process had been made , as against Criminals , staying a while at Pignorolio , chanced to hear of it , and thereupon went presently to the Prefect Rissan , entreating him to tell them if it were true that Berru had thus accused them ; Rissan made them such a doubtful answer , that they judged it high time to have immediate recourse to the Senator Prerrastino , beseeching him to declare to them the truth of the whole matter , and to appoint them a set time and place to make their justification : Hereupon he told them plainly that Berru had accused them for suborning him to swear falsly against De Agot ; and his Master ; and withal he shewed them a copy of the Citation against the said Leger , and the rest of his Complices , which was to banish them out of the Dukes Dominions , if they did not appear personally at Turin to answer to such interrogatories as should be proposed to them about that business . Upon this Sieur Leger , by the assistance of David Leger , a Minister , handled the matter so , that the said Berru was shortly after apprehended , as he was lurking in the Highways , with a purpose to murther the said Leger upon the first opportunity . This wretch being thus apprehended , used all the devices imaginable to have got out of their hands ; though they assured him , that all that they intended was only to make him verifie what he had already confessed before a full Assembly of their Ministers and others . Leger being assured that Berru was in safe custody , went and declared the whole matter to the Senator Perichvini , and to Referendano Tarquin , yea and to Rissan himself , who was on a sudden not a little surprised at it ; afterwards he told it to the French Ambassador , and to the Ambassadors of the Evangelical Cantons , and with much ado he got leave to bring the said perjured person to Pignorolio ; where he hoped to obtain leave of coming face to face against him in open Justice , importuning all the Dukes Ministers of Justice , and the French and Switzers Ambassadors for their intercession , the last whereof openly protested , that in case of refusal , they would complain that Justice was denied them ; yet could they prevail no further , but that there should be a letter written to Turin about it : from whence after a while they had an answer , that nothing could be done in it ; and so Leger was fain to content himself , that he and the rest that had been accused were declared as persons altogether innocent , and clearly acquitted from the accusation that Berru had made against them . Upon this and the like feigned accusations , the Deputies of these poor people and their Supplications were miserably rejected at the Court of Savoy : For when they instantly beseeched the chief Ministers of State at Turin , that they might be admitted into the Dukes presence , there to cast themselves at his feet , the Council for extirpating of Hereticks would not suffer them to have audience of his Highness , and contrary to all equity they usurped the cognisance of this business , which belonged not to them , they being of the adverse party ; nay , they were not suffered to come in personally before them to plead their own cause , but were forced to send in their Procurator Gibellino , a Papist , who , knowing that Excommunication is the certain punishment of all those that any way favored the Hereticks , durst not speak a word till he had fallen down on his knees and begged leave of the Archbishop , who was President of that Council ; and the conclusion was , that those of the Valleys were commanded to make no more requests to his Royal Highness , unless they would send Deputies with procuration , and power to accept and promise all that should be ordered them ; yet they ( like the importunate widow ) sent again their Deputies to Turin , with their requests , and with order to endeavor to get audience of his Royal Highness ; they also , beside other intercessions , instantly requested Madam Royal to have pity on them , and to procure the same for them ; they wrote also other Letters to divers Princes of the blood to mediate for them about the same ; but all in vain , for they could get no answer from any of them ; and the Marquess of Pionessa slighted their supplications , thirsting violently after the blood of these poor creatures ; yet that he might not openly discover the black design of the Council for extirpating of Hereticks , before the hour of its execution , he disguised his answers to them in such doubtful terms , that though he gave them but cold comfort , yet he left them not without some glimmering hopes at least of a day of audience for the hearing of their complaints , that so during this interval of time all things might be in a better readiness for the day of slaughter , as you shall hear in the next Chapter . CHAP. XLIV . A Narrative of the bloody cruelties which were exercised against the Protestants of the Valleys of Piemont during the heat of the late Massacre in April , Anno 1655. UPon Saturday April 17 , 1655. whilst the deputies of the Protestants were by the subtilties of Pionessa , detained at Turin , as you heard before , there arrived a great Army at St. Giovanni , which was now , with La Torre , and all the lower parts unpeopled , and in a sad and lamentable condition ; this Army continued there for some hours , and in the dusk of the evening fell into La Torre , where they met with none of the Protestants , only about eight or ten persons , not thinking of an enemy , were seeking up and down for something to satisfie their hunger ; but so soon as they came near to the Convent they were saluted with a volley of shot , which killed Giovanni Combe , and hurt Peter Rostain , whereupon the rest , seeing the danger fled for their lives . The next day being the Sabbath , the enemy ranged about through the Communalties of La Torre , and St. Giovanni , plundering and pillaging all before them ; and the day after , heir number being encreased , to about Fifteen thousand , they set upon the Protestants in several quarters amongst the little hills of St. Giovanni , and La Torre . But the poor people , being prompted thereto by the Law of Nature , stood upon their own defence , and the enemy was vigorously opposed on every side ; in one place by Captain Jahier , and in other places by the Officers of St. Giovanni , Angrognia , Roccapiatta ; and their Troops . Tuesday April 20. The Popish Army made three several attempts to take away the Bell of St. Giovanni , and to burn the Church ; but those of the poor people in arms did so couragiously resist them , that they were driven to a shameful retreat , with the loss of about Fifty of their men ; and had not their Cavalry defended the Plain , they had been utterly routed : But of the Protestants party there were onely Two slain , upon whose dead bodies they basely revenged themselves . Wednesday the 21. which was the fatal day to the Protestants , the Marquess of Pianessa held the Deputies of the Valley of Lucerna in parley till noon , and then entertained them with a large Dinner , and sent them away with many fair promises , that there should be no hurt done to any except those of St. Giovanni and La Torre , as being the places specified in the Order of Gastaldo ; but for the rest , if they would but quarter a few Troops as a token of their obedience , and that but for a short time , they might be fearless of the least inconvenience . Hereupon the Agents of Angrogna bestired themselves to perswade their own party from making the least resistance ; the same did the Agents of Villaro and Bobio : But no sooner were those Troops entred , but they put all to fire and sword , slaying all they met with that had but the likeness of mankind , and that in the most barbarous manner they could possibly devise : As you may see by this extract of a Letter written by some of those poor Protestants , wherein they thus write ; The Army having gotten footing , became very numerous by the addition of a multitude of the neighboring inhabitants , who hearing that we were given for a prey to the Plunderers , fell upon us with an impetuous fury : To these were added a great number of Out-laws , Prisoners , and other Offenders , who thought hereby to have saved their souls , and filled their purses : We were forced also to receive five or six Regiments of the French Army , besides some Irish ( to whom as it was said , our Country was promised ) and several other Troops of Highway-men , and Vagabonds , under a pretence of coming into the Valleys only for fresh Quarters . The multitude being licensed by Pianessa , encouraged by the Monks , and led by our wicked Neighbors , fell upon us with such violence on every side , and in so treacherous a manner , especially in Angrognia , Villaro and Bobio ( to whom Pianessa had plighted his troth , that if they would but quarter one Regiment , they should be secure from all harm ) that in a moment of time all was turned into a confused heap , and the inhabitants constrained after skirmishes that they made in the way , to fiye for their lives , together with their Wives and little children ; and that not onely the inhabitants of the Plains , but of the Mountains also , who had otherwise been certainly betrayed and surprised . Yet was not all their diligence sufficient to preserve very many of them from destruction ; for in many places they were hemmed in on every side , that there was no way left for their flight , but they were most inhumanl● massacred . In one place they cruelly tormented One hundred and fity Women and Children , and afterwards chopped off the heads of some , and dashed out the brains of others against the rocks : Multitudes of Prisoners they took ; and such of them from fifteen years of age and upward who refused to go to Mass , they hanged up some , and nailed the feet of others to trees , with their heads hanging downwards , all which they constantly endured . Mr. Gross , one of the Pastors , with some of his Family they sent to Turin : They made such havock of all , that there were neither any Cattel or other Provision left in the Valley of Lucerna ; Yea , in the Communalties of St. Giovanni , La Torre , &c. a Franciscan Friar and another Priest set fire on houses and Churches that they left not one of them unburnt . In these desolations the Mother was bereaved of her sweet Childe , the Husband of his dear Wife . Those which were richest amongst us are forced to beg their bread ; yea , they are weltring in their own blood , and deprived of all outward comforts ; and whereas there were some Churches in St. Martino , that were always formerly as a Sanctuary to the persecuted , they are now commanded to quit their dwellings , and every soul of them presently to depart without any respite , and that under pain of death . The pretence of these strange Massacres and cruelties are , that we are Rebels to the Duke's commands in not p●●forming a pure impossibility by immediate departing from our Habitations in Bubiana , Lucerna , Fenile , Bricheras , La Torre , St. Giovanni , and St. Secondo . As also for our frequent petitioning his Royal Highness to take pity upon us . To conclude , Our beautiful and flourishing Churches are left desolate , and that without remedy , unless the Lord work miraculously for us , &c. The truth is , the cruelties which were there excuted would exceed the belief of any man , were they not so fully proved , by the formal attestations of eye witnesses , by the wofull crys of so many desolate and poor wretches who have been miserably robb'd of their Relations , Houses , Lands , and all other comforts ; yea , by the formall oath of one of the chief Commanders of the Army that acted these cruelties , signed with his own hand in the presence of two authentick witnesses , and the voluntary confession of one of the Soldiers , who told some of his Comrades that many times , during the heat of the Massacre , he had surfetted with eating the boiled Brains of the Protestants . The Declaration of Monsieur du Petit Bourg , first Captain of the Regiment of Gransey , subscribed with his own hand at Pignerol , Nov. 27. 1655. in the presence of two other Commanders . I Sieur du Petit Bourg being commanded by Prince Thomas to go , and joyne my self with the Marquesse of Pianessa , who was then at La Torre ; upon my departure I was requested by the Ambassador to speak to the Marquesse , and to use my endeavour to accommodate the troubles which were amongst those of the Religion in the Valleys of Piemont , which accordingly I did , entreating him with much earnestnesse that he would give way thereunto , and I doubted not but I should be able to effect it : but he refused this my request , and that divers times , notwithstanding all the endeavours I could possibly use to perswade him thereto ; and instead of the least mitigation , I was witnesse to many great violences , and extreme cruelties exercised by the Bandets , and souldiers of Piemont upon all sorts , of every age , sex , and condition , whom I saw massacred , dismembred , hanged up , burnt , and ravished , together with many horrid confusions , which I beheld with horror and regret : and without any distinction of those that resisted , and such as resisted not , they were used with all sorts of inhumanity , their houses burnt , their goods plundered ; and when prisoners were brought before the said Marquesse , I saw him give order to give them no quarter at all , saying , his Highnesse was resolved to have none of the Religion within his Dominions . And whereas in his Declaration he protests that there was no hurt done to any but during the fight , nor the least outrage committed upon any persons that were not fit to beare Armes : I will maintaine that it is not so , having seene with my eyes many persons killed in cold blood : as also women , aged persons , and young children , miserably murdered , &c. The attestation of divers persons of honour , and integrity , who were for the most part eye , and eare witnesses of the ensuing barbarous cruelties which were exercised upon diverse members of the Evangelical Churches in the Valleys of Piemont in the late Massacre 1655. Sarah Rastignole des Vignes , about sixty years of age , being overtaken by divers souldiers , was commanded to say her prayers , and when she had done they bade her say Jesus Maria , which the poor woman refusing , one of the souldiers thrust a sickle into the lower part of her belly , and ript her up to the navel , and then dragged the poor creature upon the ground , being half dead , till another came and cut off her head ; the daughter in Law of this poor woman who hid her self in the snow for two dayes after without any succour , was an eye-witnesse hereof . Martha Constantine of Giovanni , after that she had seene several others most cruelly put to death , was her self , first ravished , and afterwards had her Breasts cut off , and part of her Privities by some of the souldiers , who fried them , and set them before some of their Comrades , making them believe they were Tripes , but when they had eaten a good part , they told them what they were , which caused a quarrel amongst them ; and they that had eaten them were so sick , that some of them died soon after . This was certified by a Papist to one Andrea Javel of Einachia . A man of Thrassaniere being taken prisoner , received divers stabs in the soles of his feet , and in his eares by two of the souldiers , who afterwards cut off his privie members , and then applied a burning candle to the wound , frying it with the flame thereof , that so the blood might be stopped , and the torments of that miserable creature prolonged . Then tore they his nailes off with burning pincers to force him to renounce his Religion : But when nothing would do , they tyed one of his legs to a Mule , and dragged him thorow the streets till he was almost dead , and then binding a ●ord about his head , they twisted it with a staffe till his eyes and braines dropped out , and then cast his carcasse into the River . Peter Simond of Angrogna about eighty years of age , was tyed neck and heeles together , and so violently thrown down a fearful Precipice , but by the way , falling upon a cragged branch of a Tree , he there hung in a most languishing condition for divers days together ( a most lamentable spectacle to behold ) being neither able to help himself , nor capable of receiving help from others , the Precipice being inaccessible . Esay Garcino of Angrogna , of ninety years old , had first his body cut , and hacked in small pieces , and then his head chopped off . The wife of Daniel Armand of La Torre , had her body torne and cut in pieces , and the parts of it strawed along the high-way , and hung upon the hedges . Captain Pola of Plancalier took two poor women of La Torre , and with his Fauchin ript up their bellies , and left them grovling upon the Snow in this sad and lamentable condition till they died . The souldiers of Bagnols cut off , first the nose , then the fingers , and lastly the hands of a very old , and decrepid woman , and so left her languishing in this woful condition , not having so much as an hand to feed her self with , till she died . They took also many little children , and tender infants , and flung them down the steep Rocks , whereby they were dashed to pieces . Magdalen Bertino of La Torre they stripped stark-naked , tied her head between her legs , and threw her down one of the Precipices . Mary Reymonde● of La Torre , a lame woman , was found in a Cave with all her flesh sliced off from the bones , and chopt as small as herbs to the pot . Magdalen Pilot of Villaro being exceeding decrepit , and blinde with old age , was cut in pieces in a Cave near Castelus . Anna daughter to Giovanni Charboniere of La Torre had a long stake thrust into her privities by some of the souldiers , who each man in his turne carried her upon their shoulders till they were weary , and then stuck the end of the stake into the ground , and so left her hanging in the aire : A terrible spectacle to every one that passed by . Giovanni Andrea Michialin of La Torre being taken Prisoner , escaped miraculously , having first seen three of his children torn in pieces limb from limb before his eyes , and the fourth , being about six weeks old , snatched out of the mothers Arms , stripped of its swadling cloaths , and its brains dashed out against the Rocks . Jacob Perrin , an Elder of the Church of Villaro , and David his brother being taken Prisoners in their Beds , were carried to Lucerna , and cast into the Marquesses Prison , where they were most barbarously and cruelly handled , the bloody Souldiers stripping off the skin on their Arms and Legs , in long slices like leathern points , till the flesh was left quite bare : after which they were miserably starved to death in the same Prison , and their Carcasses left to rot there . Giovanni Pelanchion , a young man about twenty five years old , having been taken Prisoner , made an escape ; but being taken again by the Souldiers , they tyed one of his Legs to the taile of a Mule , and so dragged him through all the streets of Lucerna ; and because the poor wretch sometimes lifted up his hands and head , through pain and anguish that he suffered by the grating of his body against the ragged flints , the bloody and mercilesse villains batter●d and bruised his body with stones and brick-bats , crying , that he was possessed with the Divel which kept him from dying . After which they cut off his privy members , and crammed them violently down the poor Creatures mouth , and down his throat to stop his breath , and at last chop 't off his head , and so drawing him to the Rivers bank , they left him there unburied . Magdalen the daughter of Peter Fontana , a beautiful Girle about ten years old , being taken by some of these lecherous Brutes , because her body was uncapable of being forced in an ordinary way , they tore her in so inhumane a manner , that afterwards she was found half dead , wallowing in her own blood . A poor woman apprehending her danger , having a sucking child in the Cradle , took the child and Cradle upon her head , and fled : some of the Souldiers seeing her , pursued ; and she perceiving that she was like to be overtaken , left her Cradle in the way , supposing that those Butchers could not have such hearts of Adamant as to hurt her innocent babe , and so hid her self in the cleft of a Rock not far off : But these hell-hounds finding the Infant in the Cradle , took it out , and tore it in pieces , and afterwards finding the Mother , they first ravished her , and then cut off her head , and left her dead body upon the Snow . At Villa Nova the daughter of Moses Long , about ten years old , as she was slying upon the Snow , some Souldiers of Piemont took her , broached her upon a Pike , and roasted her alive with a fire made upon a broad stone : and after a while they cut off a slice of her flesh , intending to have eated it ; but finding it not well roasted , their stomacks would not serve them to eat it . Jacopo Michelino , one of the chief Elders of the Church of Bobio , being taken Prisoner , had his two hands tyed to his privy members , and so hung upon a Gate in a shameful posture ; but the shame was nothing to the torments , the whole weight of his body hanging upon so tender a part , which caused most exquisite and almost incredible pain : and this they did to force him to renounce his Religion ; but when this prevailed not , they took him down , and carried him away amongst other Prisoners : And afterwards having with incredible constancy endured a world of other cruelties , he at last exchanged this life for a better . Peter Gros , during the time of his imprisonment , saw two of these poor Protestants of La Sarcena , hanging in a most hideous manner , meerly by their privy members , and their hands tyed behind them , till their very bowels were almost torn out , and so at last they dyed with horrible pain and anguish . Giovanni Rostagnal of Bobio , being eighty years old , had his Nose , Ears , and other parts of his body cut off , and so he was left languishing upon the Snow for a long time , till at last he gave up the Ghost . Daniel Salvagio and his Wife ; Giovanni Durant , Daniel Revel , Lodwick and Bartholomew Durant , all brothers , and Paolo Reynaud , being taken by the Souldiers , had their mouths and throats stuffed with Gunpowder , and then setting fire to it , their heads were torn all to pieces . Jacob Di Rone , a Schoolmaster of Roras , being stript stark naked , after they had torn off his Nails with Pincers , and made a thousand holes in his hands with a Daggers Point , they dragged him by a cord fastened about his middle through the Bourge of Lucerna , and at every step he took , one Souldier on one side cut off a piece of his flesh with a Fauchin , and another on the other side gave him a great blow with a staffe , crying , What sayst thou now Barbet ? wilt thou go to Masse ? To which the poor creature with admirable constancy , as long as he was able to speak , answered , Much rather death than the Masse ; dispatch me quickly for the love of God. A while after came a notorious cut-throat , who as soon as he saw him , cryed out , Lo , here is the Minister of Roras , withal giving him a deadly blow athwart the head with a Back-Sword : From thence they dragged him to the Bridge , and cutting off his head , they threw him into the River of Pelis . Paolo Garnier of Roras being taken by these murderers , they first violently pulled out his eyes , then cut off his privy members , thrusting his yard into his mouth , and in this posture they exposed him to publick scorn for several days together ; afterwards in a most inhumane manner they flead him alive , and then cutting his skin in four parts , they hung it in the windows of foure of the principal houses of Lucerna . Daniel Cardon of Roccappiata being taken by some of the Souldiers , they cut off his head , took out his brains , and frying them in a Pan , eat them up ; they cut open his breast also , and were taking out his heart to fry and eat that , but that they were frighted by some of the poor peoples Troops that were coming that way . Margaret Revel of La Cartere , aged eighty five years ; Mary Di Pravillerm , aged ninety years , and blind , both of S. Giovanni , were taken , and in a most barbarous manner were both burned alive . Madona Lena , aged eighty years , and blind , and Jeanna Batzan , aged ninety years , both of La Torre , were used in the like cruel manner , and burned A widow of La Torre , who had lain very sick for three years together , was taken by some of these bloody villains , together with one of her daughters , and were drawn upon a Carr through the streets of La Torre , and as they passed along , some of these blood-hounds stabbed their bodies with Pitchforks , others bruised them with flints and stones , and then they threw them into the River of Angrogna , where they threw stones and bats at them till they dyed . Paolo Giles of La Torre , as he fled for his life , was shot into the neck by one of them , after which they slit his face through the chin and nose , and when they had slain him , they left his carcasse to be eaten by the dogs . Some of these Murderers having taken eleven men at Garcigliana , heated a great Furnace red hot , forced these poor creatures to throw one another into it , and when it came to the last man , they themselves threw him in also . These sons of blood pursued , and hunted out multitudes of these poor Protestants amongst the Rocks and Mountains , by the traces of their bleeding legs and feet , which were cut and mangled with the ice , and flints which they met with in the way , and having found them , basely murdered them . Michel Gonet of Lucernetta , aged ninety years at least , was burnt alive by the Mountains of Bobio , whither he had fled to hide himself . Bartholomew Frasche of Fenile , was taken by the Souldiers , and after they had slashed and mangled his legs , they thrust a poysoned knife through his heels , and in this woful plight they dragged , and threw him into the common Prison at Turin , where he lay in continual torment till he dyed . Giovanni Baptista Oudri , an Old man , was cruelly murthered at La Sarcena , after he had been barbarously abused by them . Magdalena La Peire , a woman of about thirty five years of age , being pursued by these Villains , and knowing what measure she should meet with if she fell into their hands , chose rather to throw herself down a dreadfuly Precipice , whereby she dyed . Margeret Revella , aged about eighty five years , together with Marie Di Pravillerm , about ninety years old , and blind , were both burnt alive . Mary Davi was basely murdered by them . Michel Bellino , with Anna Di Pol Bochiardino , and a servant of theirs , were beheaded . The daughter of Peter Mallonat , a Councellor of Saint Giovanni , together with her brother , an infant of eight months old in her Arms , were rolled down a steep hill , and two days after they were found dead upon the Snow . One Giovanni , with his wife and child , were hurled down a mighty Rock , the mother holding the child in her Arms , and three days after they were found dead ; only the child was alive , and clasped so fast in the dead Mothers Arms , that they had much ado to get it out . Joseph Chiairet , having received a wound in the flight , was flayed alive , and his grease taken out of his body : The like was done to Paolo Carniero . Mattheo Turin was massacred at Lucernetta , and his body devoured by dogs . Margeret Saretta was stoned to death , and her dead body cast into the River . Cypriano Bastia was cruelly starved to death , and his body cast to the dogs . Antonio Bertino , had first his nose , paps , and privities cut off , and then his head cleft in twain . Two Children were first murdered , and then burnt to ashes . Joseph Pont was first wounded in his back , and then had his body cut off in the middle . Daniel De Maria being found in a place where he had hid himself , and lay sick , had first two of his children murdered before his eyes , and then himself barbarously slain . Judith , a widow of eighty years old , was dragged up and down upon the ground , and at last had her head cut off . Three Infants of Peter Fine were stifled in the Snow . A maid that was an innocent , was first stripped stark naked , and then had a long stake driven through her belly , whereof she dyed . Luce the wife of Peter Besson , being near the time of her lying down , as she fled for her life , was so affrighted with the shreeks of some that were massacred , that she fell in travel upon the Mountains where she was , and afterwards was found dead with the new born infant , and two other sucking children lying by her . Francis , the son of Mr. Gros a Minister , being taken , had his body cut into small Gobbets , whilst he was alive , and that in the presence of his wife ; and then they took two of his small children , and most inhumanely murdered them . The Sieur Thomas Margher being forced to flye from his house , being an Elder of La Torre , was miserably starved to death with hunger and cold . Judith Ravelin , with her seven children , were all barbarously murdered in their beds . Anna , a widow of about seventy five years old , was cut in pieces by the souldiers . The wife of Gaspar Fayol , being taken , was forced to labour hard for them by cutting down the corne , and at last as she was so at work , they came behind her , and cut off her head . Jacob Rosseno refusing to say Jesus Maria , was first cruelly beaten with cudgels , and clubs ; and having received several shots in his body , they at last clave his head . Two children , both of them dumb , were most unmercifully murthered . Susanna , the daughter of P●olo Giacquin , resisting a souldier that would have ravished her , and by chance pushing him down a rock , was hewed in pieces by others of them . Giovanni Pullius , a poor Pesant of La Torre , being taken by the Souldiers , after all manner of reproaches , and scorns cast upon him by the Friers , and others , in words , and actions , was by the command of the Marquesse of Pionessa dragged by the hangman to a place near the Convent , where the Marquesse commanded the hangman to place the ladder against a tree , and to prepare for his Execution , at which time the Monks , and Priests ceased not to use all the arguments which the Devil and their own wicked wits could possibly furnish them with , to shake the Faith , and Constancie of this poor creature ; yet could they not prevaile ; yea by all his gestures , and expressions he shewed the inward joy of his soul that he was counted worthy to suffer for the name of Christ : and though they oft pressed him to remember the sad estate that he should leave his children and family in , yet he alwayes answered that it was his hearty Prayer to Almighty God that his children might follow their fathers steps , and die like himself : whereupon the Priests seeing all their labour lost , assisted the Hangman to end this poor mans life , and hasted to turn him off the ladder . Sieur Paolo Clement , an Elder of the Church of Rossana , was shortly after brought by the Monks and Priests to this same place , and shewed the dead body of the other , thinking thereby to scare him from his Principles , and profession : but he answered them with undaunted courage , that they might kill the body , but could never be able to prejudice the soul of a true Believer . He told them also that God would assuredly avenge the innocent blood that they had spilt : and so having by some ejaculations prepared to resigne up his soul unto God , he desired the Hangman to do his work : three or four dayes after the Marquesse of Pianessa coming that way , one of the souldiers discharged a Musquet at his dead body , whereupon there gushed out a streame of fresh blood , which the Marquesse observing , said to some about him , This blood cries for vengeance : Afterwards they took both these dead bodies , and hung them up naked by one foot neer to La Torre , and when any prisoner of the Protestants passed that way , they forced him or her to go and kisse their Privities , that they might put alike scorne both upon the living and dead : But by reason of the multitude of bullets that were shot thorow them by the souldiers , they at last fell to pieces . Daniel Rambaut of Villaro , having a numerous family , was taken , ●nd carried to Paysana with divers others of his Neighbours , where he was cast into prison , and after awhile was importunatly set upon by the Monks , and Masse Priests , both with promises , and threats , to pronounce Jesus Maria ; and when they could not prevail , the Tormentors first cut off his fingers one by one , and then his hands , and lastly gave him a deadly wound in the stomack , and then they dragged his carcasse to the Rivers side , and left it to be devoured by Dogs , and wilde Beasts . Peter Chabriolo being taken by the Souldiers , they hung a great quantity of Gunpowder about his body , and then giving fire to it , tore him all to pieces . Antony the sonne of Samuel Calieris , a dumb , and innocent creature , was inhumanly butchered as he was sitting by the fire side . Peter Moninat , and his wife , lying both of them extreme sick , were murthered by the Souldiers , who finding in the same house one of their children a poor infant , lame and impotent , they cut off its legs , and so left it in that miserable plight : they had also another poor girle , who had been dumb from her cradle , which not long after was found starved to death for want of sustenance . Daniel Benech of Villaro was taken by the Souldiers , who cut off his nose , eares , and other parts of his body , till they had slain him , and then they left the mangled pieces upon the hedges , and bushes in the same place . Two of his children were also stifled in the Snow . Mary the Widow of Daniel Pelanchion of Villaro , being taken by the Souldiers , after they had basely abused her , they almost shot her to death , and then threw her into the River : But this poor woman being not quite dead , with much pains , and hard shifts , got out of the River again , hoping to be somewhat revived by the warme Sunne which she laid her down in : but some of these bloody Villains spying her , they fastened a rope to her feet , and dragged her to the Bridge , where they hung her up by the legs , and so shot her to death , afterwards leaving her stark naked upon the Rock . Mary the wife of Daniel Monino was taken by the souldiers , who having broken her jawes in pieces , they gave her a deep cut in the neck , so that her head was halfe off , and so they left her in that languishing condition , till after extreme torments endured for divers dayes together , she at last yielded up the Ghost . Mary the Widow of David Nigrino ( a poor beggar of Villaro ) together with her daughter who was an Innocent , were both inhumanly massacred in the Village of Bozza , and their dead bodies were thrown into the Woods . Susanna the Widow of Samuel Bals of Villaro , was by the Souldiers basely abused at their pleasure , and afterwards they shut her up between two stone walls , where she was miserably pined to death . Susanna the wife of Jacob Calvio being sorely wounded by the Souldiers , after which flying into a Barne to hide her self , the Souldiers perceiving it , set fire on the Barne , and burnt her to ashes . A child of Daniel Bertino , who had been dumb , and an Innocent from the womb , was burnt in a Barne at Balmedaut . Paolo Armand , being extreme sick and weak , was by these Barbarians hacked in pieces . Andrea Bertino , a very old , and lame man , had his breasts first cut off , and then was cruelly murthered by these bloody villains , who to testifie their malice against him for his constancie in Religion , after he was dead they cut out his bowels , and with their Halberds hacked his body in pieces . Daniel the sonne of David Michialino , being taken by the Souldiers , after much other cruel usage , had his tongue pulled out with great violence and torments . Constantia Bellione had her body hacked , and mangled in most parts thereof , and then was shot to death with several bullets in her bowels : and after she was dead they cleft her head with a Hanger . Judith Mondon was beaten to death in a savage manner with clubs and staves . David Paglias , and Paolo Genre endeavouring to fly , each of them having a little infant in his armes , being at last tired , and out of breath , were overtaken by the Souldiers , and both men and infants inhumanly murthered . Micheli Genre , a young man of Bobio , was thrown off the Bridge of La Torre , where , as he was praying with his hands lifted up to heaven , he was partly stoned , and partly drowned . David Armand was knocked , and beaten about the head with an hamer till he died . Jacob Baridono , being taken prisoner at Villaro , and from thence carried to La Torre , after the Tormentors had sufficiently , and cruelly afflicted him with burning Matches between his fingers , his lips , and other parts of his body , till with intolerable paine he died , they caused his dead corps to be carried out by two of his fellow-Prisoners , and by them to be thrown into the river Pelice : but thinking that too honorable a burying-place for an Heretick , they forced them to fetch it out again , and to lay it on the rivers brink , where , after they had exposed the same to all manner of ignominies , it was at last eaten up by Dogs . Margeret the wife of Joseph Garniero , having received a shot in one of her brest , as she was giving suck to her little child with the other , was yet so couragious that with many pathetical expressions she exhorted her husband to endure the Crosse with patience , and to hold out to the end ; neither did she desire any favour of the murtherers , but onely that they would spare the life of her innocent Babe : which accordingly they did : but withal gave the mother another shot in her body whereof she died , and afterwards the infant being found alive in the dead mothers armes , was miraculously preserved . Isaiah Mondon having a long time hid himself in the cleft of a rock , where for many dayes together he had nothing but a few leaves of unwholsome Herbs to eat , was at last found out by the Souldiers , and most unmercifully handled by them : and from thence they drave him towards the Town of Lucerna , being almost half dead : at last when the poor creature could march no further , he fell down upon his knees , and beseeched them to dispatch him speedily , which accordingly they did ; for partly with their Swords , and partly with their Pistols , they put an end to his miserable life , crying out in a scoffing manner , Kill the Barbet , kill the Barbet , who refuseth to become a Christian. Giovanni Barrolino and his wife were cast alive into a poole , and often plunged , and thrust under the water with staves , and pitchforks , and at last were dispatched with stones and brickbats . Mary Revel receiving a shot in her body , fell down in a manner dead , yet afterwards she recovered so much strength as to get upon her knees , and as she was praying to God , the bloody enemy dispatched her . Giovanni Salvagiot as he was returning from Bagnol , after the peace was concluded , as he passed by a Chappel , because he put not off his hat , and made obeysance thereto , was murthered , and his body left unburied . Giovanni Gayo , and divers other men , women , and children hid themselves in a Cave , where for a time they continued in safety : but at last were discovered by some of these Bloodhounds ; whereupon they fell upon their knees , and begged their lives of them , most of the murtherers having been their neighbours , and familiar acquaintance , and such as had pretended great friendship to them : But the mercy of these men proved extreme cruelty : For the kindest salute they could afford their old acquaintance was with Swords , Musquets , and Pistols : which the poor people perceiving , and not desiring to behold the lamentable misery each of other , they kneeled down in a Ring , and thrust their heads into Ferne , and such like stuffe as they had prepared to lie upon , in which posture they were all miserably shot to death , and their dead bodies afterwards horribly mangled , and cut in pieces . Jacob Barral and his wife having been taken prisoners by the Earle of Saint Secondo , were three or four dayes after carried forth : and having first cut off the womans breasts , they shot them to death . Antony Guiguo went to Periero with a purpose to change his Religion ; but it pleased God so to touch his heart , that he repented of the resolution , and sought to make an escape : But as he was flying , some Troops of the Marquesse of Galeas caught him , and used him most cruelly because he would not yield to go to Masse : and as they carried him prisoner towards Praly , passing by a Precipice , the poor man to avoid his tormentors , leaped down from the Rock , and so was dashed in pieces . Very many others there were which might here have been inserted , whereof some were drowned , some burnt , some slaine with the sword , some shot to death , some starved , some smothered in the Snow , some pined , some killed with staves , some cut in pieces : but I am weary with reckoning up their names , and I suppose the Reader also is tired with these cruelties : yet are their names written in red letters in the Kalender of Heaven , though their Popish adversaries would have them written in the dust : and whosoever desires to see more , may finde a larger Catalogue in Master Moorlands History of the Peresecutions in the Valleys of Piemont . CHAP. XLV . A true Narrative of the War in the Valleys of Piemont between the Popish , and Protestant party upon the occasion of the Massacre . IN the former Chapter you have a faithful Narration of what cruelties were exercised against the Reformed party in the Valleys of Piemont from the first arrival of , the Marquesse of Pianessa's forces at St. Giovanni , which was April 17. 1655. to the 21. of the same : by which time they had made such havock of the poor people , that there was now onely the little Communalty of Roras which was left entire , and untouched : But that they also might in all things be made like unto their suffering brethren of the other Churches , and that it might appear that the destruction was designed to be universal , the Earle of Christophle upon that very day , being April 21. sent three hundred Souldiers secretly by the way of Villaro , to surprize them of Roras , and to put them all to the sword : This party being got upon a little hill called Rumer , belonging to Roras , it pleased God that they were met with by some Souldiers belonging to Captaine Joshua Gianavel ( whom God raised up at that time as a choice Instrument for the preservation of the poor scattered remnant of his people ) . These Souldiers being but seven or eight of them , yet having been beforehand placed in ambuscado at a convenient Post to prevent the inrode of the enemy , they fired upon them , and plyed them so hard , that many of them were killed upon the place , and the rest , supposing by the great number of bullets that flew about their eares , that the men in Ambuscado were sixe times more in number than indeed they were , they fled back in great disorder , and confusion : which the others perceiving , they fell upon their Rear , and chased them at least three quarters of a League amongst the Rocks , and Woods , doing notable execution upon them in their flight . The Members of this little Church of Roras , to take away all occasions of exceptions , presented their complaints to the Marquesse of Pianessa , who , that he might have the better opportunity to deceive , and surprize them , answered , that those of his Souldiers that went to Roras , were but Thieves , Robbers , and Out-lawes , that herein had wholly disobeyed his Orders ; adding that they had done him a singular favour in driving them out of their Countrey ; and that he would take a course to prevent their being disturbed for the future : and hereupon he published an Order whereby he straightly charged his Souldiers , not to give them any further causes of complaints , nor to molest them in any kind hereafter . Yet perfidiously , the very next day he sent a party of five hundred chosen men to put his first bloody designe in execution . As these men were passing over a little hill of Roras , they were so saluted by eleven Musqueteers of the Protestants , and six men with slings under the conduct of Captaine Gianavel , who had divided them into three Squadrons , that the enemy was soone put to flight : and this poor handful of despicable men pursued them for an whole League , slaying a very great number of them , without the losse or hurt of any one of themseves , which shews the admirable Providence of God in preserving , and prospering those that fight his battels . The Marquesse of Pianessa , though he had failed this second , yet was resolved to make a third attempt ; and still to deceive them , he made new promises , and protestations that no injury in the world should be offered them , and that in regard of the Intercession of the Earle of Christophle , their Lord and Patron , he would protect , and defend them ; yet the very morrow after he sent a party of seven hundred men , who first seized upon , and secured all the passes , that none might escape their bloody hands , and then most barbarously burnt , and destroyed whatsoever they met with thorow all the Communalty of Roras . Hereupon seventeen housekeepers , whose hearts God had marvelously strengthened , and encouraged for their poor Brethrens preservation , seeing what they must expect , and that nothing but death , and destruction waited for them , unlesse some admirable providence prevented it : as also calling to mind those signal deliverances which God had vouchsafed to his ancient people of the Jewes in their greatest straits : they unanimously resolved to cast themselves with their lives , and estates into the hands of the same God , resting upon his gracious promises , and freely submitting to his good will and pleasure for the issue of their undertaking . The Captaine of this valiant party was the aforesaid Gianavel , who marching up with this little Band , suddenly surprized , and dexterously carried away their Court of Guard with their Centinel from off a little hill where they were placed : At which bold attempt , the enemy being not a little amazed , withdrew from the place where they were , resolving to march thorow a little meadow , and so to get to Villaro or La Torre : But being not nimble enough , the others met with them at Piampra , and there slew many of them , without the losse of any one of their own , and took from them all the Cattel , and other things which they had plundered from the neighbouring places . Pianessa seeing all his designes thus frustrated , and that his specious promises were but as so many watchwords to bid these poor people to stand upon their guard ; he speedily sent to all those of Lucerna , Bubbiana , Barges , Bagnol , Famolas , Cavors , and the adjacent places , who wete able to bear arms , to come and joyn with a good part of his own Army , to environ these poor people on every side . But God , who infatuates mens Counsels as he pleaseth , though the time of their Rendezvouse was punctually assigned them , yet they came two hours too late ; all except the Troop of Bagnol , which was conducted by one Mario , a notorious persecutor , and an inveterate Enemy to the Reformed Churches : This Mario with his ragged Regiment of Theives , Outlaws , and a great number of Irish Rebels , assaulted this poor people on the upper and lower part of the Canton of Rumer , who were not about Seventeen in number ; yet the Lord was pleased so to encourage them , that they presently gat upon the top of the mountain , and there after a long skirmish forced their enemies , though full of fury and malice , yet to give back , and to flie as far as the Cliff called Pairo Capello ; in which fight and pursuit they killed above Sixty of them , and wounded many more , and many of them being laden with plunder , as they fled amongst the Precipices of the Rocks , fell down , and were dashed in pieces . Those of them that were lighter , and nimbler , gat safe to Pairo Capello ; but when they came there they found greater difficulties to contest with than before ; for being closly pursued and compassed in on every side , they were forced to take the Ropes wherewith they had bund up their plunder , and tying them to shrubs , to slide down the Rocks by them , and to fall into the River that ran below ; but by reason of the violence of the torrent , and the great confusion that was amonst them , one falling on the neck of another , and such as could not swim , catching hold of them that could , the greatest part of them were there drowned . Captain Mario also amongst the rest threw himself into the River , and had not several of the Souldiers that could swim excellent well , ventured their lives to fetch him out , he had gone with the rest to receive present pay from the Devil . This Captain Mario , having thus escaped , was carried to Lucerna in his shirt , without either Hat or Shoos , as a man at his wits end ; and shortly after he fell into a desperate disease , whereof he died : But before his death he oft cried out in a most despairing manner , that he felt a grievous burning in his bowels , as a just Judgement upon him for having burnt so many innocent persons , and their habitations . The Protestants after this gallant action , being somewhat weary with their hard service , as they were marching back to refresh themselves , they spied another company of Murtherers coming from Villaro , whereupon forgetting their weariness , they placed themselves in Ambuscado : when the Enemy drew near the place , they perceived some of them ; but not being able by their colours to discern of what party they were , they called to them for THE WORD ; the Protestants answered not , but beckned to them to come nearer , which they did in a careless posture , supposing them to be friends , and when they came near , the others suddenly discharged upon them , and slew many of them upon the place , and the rest they pursued near to La Torre , and Villaro . After which signal Victory , Captain Gianavel rallied his men upon an high ground not far off , and in the very sight of his enemies , he caused them to kneel down , and with a loud voyce to give thanks unto the Lord for this very great mercy in their deliverance . Three days after , the Marquess of Pianessa , being highly incensed by this success of the Protestants , sent to the people of Roras , expresly charging them to change their Religion , within the space of Twenty four hours , and that upon pain of death , and of having their houses burnt to the ground : To which they answered , That they would much rather chuse death , than to obey any such Order . The Marquess vexed at their resolute answer , presently dispatched away Eight thousand men , besides the Militia Forces of the neighboring Commonalties ; who according to his order were divided into three Squadrons , the one to set upon the poor people on the side of Villaro , the other upon the Mountains of Bagnol , and the third on that part which looks toward Lucerna ; which accordingly they did , not only murthering man , woman and childe , but exercising all manner of cruelties upon them , taking much pleasure ( like bloody villains ) in torturing those poor creatures , and in tossing their little Infants from off their Pikes and Halberts , and dashing their brains against the Rocks , whose cryes would have melted an heart of Adamant , but theirs were harder ; the number thus taken and slain was about One hundred twenty six , the rest almost miraculously escaped their bloody hands . Having thus shewn their valour upon naked men , women and infants , and being glutted with the prey that they found in the Country , they turned their houses into ashes ; and such as survived they sent prisoners to Turin , amongst whom was the Wife and Children of Captain Gianavel , and so they marched back to Lucerna with great joy and acclamations . Shortly after Pianessa wrote to Captain Gianavel promising him great preferment if he would change his Religion ; Otherwise , threatning that his Wife and Children should be burnt : He also promised a great sum of money to any that should bring him the said Gianavel either alive or dead . To this Captain Gianavel presently answered , That there was no torment so violent , nor death so cruel , that he did not much prefer before the abjuration of his Religion ; and that all these promises and threats did but the more fortifie him and strengthen his Faith : And for his Wife and Children , he told the Marquess that though he had gotten them into his power , yet he could but kill their Bodies ; And as for their Souls , he recommended them , together with his own into the hands of God , in case it so happened that he should fall into his power . This Captain Gianavel having gotten together a small party of men upon part of the Alps called La Pellas des Jamies , May 22. went out in the evening to a place about three leagues off , not far from Bubiana , where he first sought God by prayer , and afterwards being informed of the number and strength of the enemy , finding them too many to be attachqued by such a handful of men , he turned towards Lucernetta , where he was furiously assaulted by the Garison of Lucerna , but he couragiously encountred them without the loss of any one man , only himself was shot into the leg , by a Souldier that had hid himself behinde a tree , with a purpose to have slain him ; but the Captain perceiving whence the shot came , lame as he was , he made to the place , where he quickly dispatched him for his pains . Whilst these things were acting , the Irish Rebels in the Marquesses Army , thinking to make themselves Masters of Babbiana , under a pretence of protecting them against the Barbets , the Peasants of the place perceiving their drift , took occasion to quarrel with them , and after drove them out , killing a great number of them . May the 26. 1655. Captain Gianavel wrote to Captain Jahier and the rest that were retired into Val Lucerna , to meet at a Rendezvouz at Angrognia , which accordingly they did , and the day after they marched together to a place in the Plain called Garcigliana , thinking to have entred the Town ; but they met with a great party of Horse and Foot , yet they disputed it with them a long time , but being overpowred , they were forced to retreat ; though they got six yoke of Oxen , and many other small Cattel , and some prisoners , and that with the loss of one only man in the retreat . May 28. They marched to St. Secondo , where , having first kneeled down , and prayed for a blessing upon their undertaking , encouraging one another , they attaqued the place with incredible valor ; and the better to secure themselves against their enemies , who had lodged and fortified themselves in houses , they got Planks , Barrels , and such other things as they met with to keep off the bullets , which were poured out upon them out of those houses , and so quickly made themselves Masters of the doors of those houses , to which immediately they set fire , and so forced their entrance , putting all the Souldiers they found to the sword ; and no marvel ; for they had been extreamly provoked to this rigour by the others cruel usage of their Wives and Children : Besides every room of those Houses was filled with the plundered goods of the Protestants ; yet did they not meddle either with Women or Children . Then did they set fire on the Town , and plundred the Churches , which they found full of their own goods and cattel , and carried away seven of their Mass-Bells . At this time they slew about four hundred and fifty of their enemies , and amongst others a whole company of Irish Rebels , who chose rather to be burnt than to crave Quarter . Of the Protestants there were only seven slaine , and six or seven more slightly wounded , whereof they soon recovered . Munday June the fourth , the Captaines Jahier , Laurentio , Gianavel , Genolat , Benet , and other officers of the Protestants went to Angrognia , and having called a Councel of warre , they concluded the next day to alarum the enemy at Briqueras , and Saint Giovanni : and accordingly the Captaines Laurentio and Jahier went by the way of Reccapiatta , that by the help of the thick woods wherein they shrouded themselves , they might the better approach Briqueras , and having gotten upon a little hill near the Town , Captaine Laurentio made there a stand to hinder any relief that might be sent them from Saint Secondo , and Captaine Jahier marching down , set fire on several Houses and Barnes . At the sight of this fire , they of Briqueras gave notice to those of Cavors , Fenile , Bubiana , Campiglione , and other neighbouring places , whereupon the enemy quickly advanced towards them , and were as soone beaten back again : in the mean time there came a party of about twenty Horse and stood at Saint Secondo , lest the Reformed party should Salley out that way , really believing that they had a designe upon Briqueras : But Captaine Jahier marched with his company by the way of Saint Giovanni , and Captaine Laurentio went an higher way , yet both met at the place appointed , where Captaine Gianavel was engaged with the Enemies from Lucerna , and La Torre , against whom he had defended himself very stoutly : Then did Captaine Jahier charge them on the Flanck , and Captaine Laurentio on the Front , seasonably interposing his company in that place where the enemy had thought to have surrounded Captaine Gianavel , so that the Popish party was soone routed , leanving one hundred men behinde them , besides many that were wounded , the Reformed party having but one slaine upon the place . June the second , three hundred of the Enemies went from La Torre to fetch a Convoy into the Fort of Mirebuc , situate between the Frontires of Dauphine , and Piemont : But Captaine Gianavel being at Malbec , though he had but nine souldiers with him , fell upon them , and fought a great while with them to the great astonishment of his Enemies : but at last was forced to retreat without the losse of a man , only four were slightly wounded . Afterwards Captaine Gianavel with a small party marched to La Palle des Guienets , from whence he sent to some that were retired into Villora , requiring that all those of the Reformed Religion should within twenty four hours come out of the said place where Masse was celebrated , and that upon the paine of being dealt with as enemies , and that such as through weaknesse had abjured , and would persist in their abjuration , should depart thence upon the same penalty . Hereupon all the Papists fled presently out of Villaro , and the Protestants came in to Captaine Gianavel , and such of them as were able to bear Armes followed him chearfully : the rest contributed according to their abilities towards the maintenance of him , and his Troops . Those which through frailty had abjured their Religion went over the Mountain into the Valley of Queires ; yet not long after they returned like so many wandring Sheep to the true Shepherd of their souls , and testifying their repentance , were again received into the bosome of the Church . After those of Lucerna were retreated , the Captaines Jahier , and Gianavel , with some other Officers called a Councel of Warre , wherein they resolved to sally out , and if it were possible , to surprise those of La Torre , most of which were Irish. But the enemie having timely notice , was so prepared , that they killed some who had passed the Bridge at Angrognia , which so encouraged them that they thought to have enclosed all the small body of Protestants , and to have cut them all off : but after many assaults to no purpose , they were forced to retreat to La Torre with the losse of very many of their Souldiers , besides many others that were dangerously wounded . The next day the Captains , Jahier , and Gianavel went before La Torre , against whom many of the Souldiers came out ; but not sallying forth in a full body , they were all slain upon the place , which their Captains seeing , they thought fit to send out no more : whereupon the Protestants retreated towards Angrognia , to a place called La Verne , where a few houses were yet left unburnt . The next day was spent in the review of their Army , and holding a Councel of warre , where they resolved to send a party against the Communalty of Crusol , the inhabitants whereof had made Incursions upon them , and committed many Outrages in the beginning of the Massacre : and accordingly they marched all night , being four hundred ninety and five men , and passing by La Torre undiscovered , a little after midnight they arrived at Crusol , where they took four hundred head of Cattel , six hundred sheep and Goats , with much other booty , and that without the least resistance : For the Inhabitants of Crusol , being terribly affrighted , had cast themselves into the mouth of a most fearful Rock , whence they could not be gotten out : and so the Protestants returned over one of the Alps of Villaro , where arriving the next day towards evening , they divided the spoil amongst the Souldiers . Presently after their departure the enemy from Lucerna , Cavors , Briqueras , and other places to the number of eight hundred , having heard of their designe against Crusol , marched to their relief : but finding that they were gone too farre to be overtaken , they resolved not to lose their labours , and so fell a plundering the poor people ( though their friends ) much worse than the Protestants had done , and afterwards falling out amongst themselves about dividing the spoil , they destroyed one another instead of doing hurt to the Reformed party . The very same day that this enterprize was against Crusol , the enemy at Saint Secondo advanced to burn the rest of the houses at Roccapiatta , and being advanced as farre as to the little hill of Angrognia , they thought to have surprized the rest of the forces left under the command of Captaine Laurentio , and Captaine Jahiers brother : But they having timely intelligence of it , marched presently to the top of the Mountain with one half of the Souldery , leaving the other halfe under the command of Captaine Bennet of Saint Germano , who also with all possible expedition , took his Post upon the said little hill with seventeen of his men , and placed the rest in Ambuscado . But the enemies hearts misgiving them , they shamefully retreated , at which time they took one Giovanni Pietro Ragio as he was coming from Pinachia , and binding his head with a cord , they strained it with such violence , that they made it sink into his brains , and so they sent him to Turin , where he ended his dayes shortly after by a languishing , and miserable death . Eight dayes after , Captaine Gianavel , having waited three whole dayes at Angrognia for the coming of Captaine Jahier , that with joint forces they might assault the Town of Lucerna , when he came not , he resolved to assault it himself , and so marching all night , he arrived at Lucerna by break of day . His first work was to cut off the Pipes that conveyed water into the Town , and brak down the Bridge that no relief might come to them from Bubiana , Barges , and Bagnol : then did he assault the Town , and quickly defeated two of the out-guards : but the Regiment of Monsieur de Merolles , and divers others being got into the Town the night before , he was constrained to give over the enterprize , and to retreat , whereas if Captaine Jahier had come in time , and joyned with him , probably they had carried the place , June the eighth , Captaine Gianavel being left alone at Angrognia only with his own Company , and some few others , was assaulted early in the morning by the Souldiers of La Torre and others , one part of them getting upon the top of the Mountain , and the other part going the lower passage to possess themselves of the Gate of Angrognia by the way of Saint Bartholomew , intending suddenly to fall upon Captaine Gianavel and his small company , having already devoured them in their hopes : But it pleased God that at the sound of the Trumpet , when all should have fallen on , Captaine Gianavel soone awaked , and having first sought unto God by prayer , he fell upon the enemy , and gat the advantage of the place from them , and after a short Dispute , forced them to turne their backs , though there were at least two thousand five hundred of them , and all the Captaines company was not above three hundred , yet did that handful of men pursue them as farre as to the descent of Angrognia , into the Woods , and steep places of the Rocks , where they slew a very great number of them . Captaine Gianavel seeing it impossible to think of any further attempt for the present , entreated Captaine Jahier to give over for that day , and to refresh himself and his Souldiers : but he being at that time more passionate than prudent , refused his good counsel , and picking out one hundred and fifty choice men , sweetly took his leave of Captain Gianavel ( little thinking that it should be his last ) and so marched down into the plaine , where he burnt several of their Houses who had formerly burnt , and destroyed so many of the Protestants , bringing away with him a good Booty of Cattel , and other Goods . This valiant Captaine who hitherto had been so successeful in all his attempts , thinking in the close of the day to Crowne all his former undertakings , as he was now near the execution of his Designe , Lo a Squadron of Horse surrounded him and his fourty five men ( for at this time he had no more with him ) at a Countrey house , not farre from Ossac : and though he and his men did all that could possibly be expected from them , killing three Captains , with the Commander in chief of that Squadron , besides many others , yet he at last and thirty five of his followers , all lost their lives ; and the enemies in great Triumph , cut off Captaine Jahiers head , and the heads of his sons , and carried them to Turin , presenting them to the Duke and his Mother , who rewarded them with six hundred Ducatoons for their good service therein . Captaine Jahier deserves to be renowned , especially for his great piety , and zeale for the service and honour of God , and the preservation of his poor afflicted Church and Members . He was of so undaunted a spirit , that the terrors of death , and the most cruel torments could never affright him . He was bold as a Lion in his enterprizes , but meek , and humble as a Lamb in the middest of his Victories , alwayes lifting up his hands towards Heaven , from whence he acknowledged all his help to come , and alwayes recited fit and comfortable passages out of the Scriptures ( wherein he was admirably versed ) for the encouragement of all his followers , and the strenthening of their faith upon all occasions . As to his outward parts , and accomplishments , he was a man of a sound understanding , and good judgement , and above all , of a wonderful active spirit , which had he but used with moderation , he had been hardly to have been paralleld . The death of so brave a Commander , and the wound of Captaine Gianavel , in that juncture of time did not a little startle the Protestants : But necessity often puts inconsiderable men upon bold enterprizes : for these poor men did not despond , nor lose their courage , but assembling shortly after in a Mountaine of Angrognia , they descended into the plaine , where twice they were assaulted with violence , the last of which was by a dangeros Ambuscado , where the enemies were at least six thousand , and they not above one hundred : But God of his infinite goodnesse so encouraged their hearts , and guided their hands , that they slew very many of their enemies , and amongst them many principal Officers , whereas the Reformed party lost onely one Michael Bertino , a Serjeant of Angrognia , and had but one common souldier wounded . The sonne of the said Bertino seeing his father fall dead at his feet , was so farre from being discouraged , that he immediately stepped into his fathers place with these words , Though my father be dead , yet be of good courage my fellow souldiers , for God is a father to us all . Munday following they had a very sharp dispute at La Torre , and about Tagliaretto , where they killed and wounded a great number of their enemies , without the losse of any of their own men . Indeed in this time the enemies reaped their Corne in the plaines of Saint Giovanni , but they could not carry it away but with the losse of many of their lives . About the same time there came to them one Monsieur Andrion , a Major of a Regiment of Horse , with two other Gentlemen that were strangers , who were followed with some Volunteers , whose friendly visit of their poor afflicted Brethren , and their good advice in such a juncture of time , was taken ( as it deserved ) very kindly : and God made it a singular means to uphold the fainting spirits of some weak Brethren , who seeing others come in to the help of the Lord against the Mighty , went on with a great deale more chearfulnesse , and alacrity : and these staid with them till the peace was concluded at Pigner●l . July the eleventh 1655. Sieur John Leger , Pastor of the Church at Saint Giovanni , who deserves to be remembred for the great paines , and many services performed by him in the behalf of the Churches of the Valleys , having notice that the enemies were of opinion that he was come back from his journey with Armes and Money , and Ammunition , and thereupon presuming that they would suddenly make some notable attempt to prevent what they so much feared , he went to Colonel Andrion , and pressed him to put his designe in execution . The poor people had as yet no standing Army : but the Bands of each Commonalty were quartered at a great distance the one from the other ; and certainly they had been cut off every man of them within a few dayes , had not their Centinels been very watchful ; and above all , if Captaine Charforan had not on the one side timely discovered the enemy , an the poor people on the other side been exceedingly heartned to the Battel by the great valour , and singular conduct of the Sieurs Andrion , Michelin , and Leger . The Enemy was very numerous , having been lately reinforced with many Troops . They encamped themselves within half a League of the Reformed party , and early in the morning they divided themselves into four Brigades , three whereof fell upon the Protestants with a marvelous Resolution in three several places at once : the fourth stood still , ready to succour their friends if there were need . The fight continued at least four hours without intermission , and was the sharpest that ever was fought in the open field : and that which made the enemies more fierce , was , their hopes to have beaten back the Protestants from their Post called the Castelas , which if they could have effected , they had been certainly Masters of the Valleys Perosa , Saint Martino , and Lucerna : But the poor people having lifted up their hearts by earnest supplications to the Lord of Hosts ( as they used to do upon all such occasions ) Major Andrion , and the two other Captaines which he had brought with him , gave forth such orders as were necessary , encouraging their men exceedingly , so that without budging a foot , they kept their ground , all save a few who were either quite tired , or faint for want of food , or that wanted powder , or flints in their fire-locks : But these , the Sieurs Mechelin and Leger imployed in rolling down great stones upon their enemies heads as they came to attacque them , which proved very successeful , doing much execution upon the enemy , and causing them to abate much of their fury ; and whereas in the beginning of the fight they cryed alwayes , Advance , Advance , ye relicts of Jahier : the Protestants now began to cry as fast , Advance , Advance , ye relicts of Saint Secondo , and withal they ran upon those murtherers as so many Lions , and caused them to turn back , and flie towards La Torre and Lucerna as fast as they were able , leaving behinde them fifty five upon the place , and about fourty that were killed in the flight , besides many others who were carried either dead , or dangerously wounded , to Lucerna . Themselves confessed that in this encounter they lost at least three hundred men , amongst which were many Officers of a Bavarian Regiment . When such multitudes of dead , wounded , and dying men were brought into Lucerna , the Syndick , who was indeed a Papist , but not so superstitious as many others , said to some , Hitherto the Wolves devoured the Barbets : But now the Barbets devour the Wolves ; which words being reported to Monsieur Marolles , the Commander in chief in Lucerna , he threatened to imprison him , and to give him the Strappado for them , which so terrified the poor man , that he presently sickened , and within a few dayes died . Two dayes after this great fight , the enemy being much enraged for their great losse , spread themselves all over Angrognia , and began to set the Corne on fire , which being seene by the Company of La Torre , who at that time were upon the Mountaine of Tagliaretto , they speedily gave notice to those of Saint Giovanni , and Angrognia , who hasted thither , and charged them so fiercely , that they forced them to flie , and to leave most of their Ammunition behinde them : and in the meane time Captaine Belin assaulted the Towne of La Torre , killed the Centinel , and souldiers upon the works , and gave the Towne such an hot Alarum , that most of them fled towards the River of Pellice ; and probably if he had had a few more men with him , he had at that time made himself Master of La Torre . July the eighteenth , the General of the Protestants gave Order to fall upon the Towne of La Torre , which accordingly was put in execution . Captaine Belin gave the first onset , who being followed with many other Officers , and Souldiers , they quickly made a considerable breach in the Garden-wall next to the Convent , which so encouraged the rest , that they fell on with an invincible resolution , and in a short space burnt both the Convent , and most of the Towne down to the ground . Those in the Fort finding themselves hardly beset , began to Parley about surrendring of it upon honorable termes : But some horse coming seasonably to their relief from Lucerna , which the Protestants might have prevented if they had been so careful as they should have been , they were frustrated of attaining their desires . Besides these , there were divers other battel 's fought in divers places where the Reformed party had considerable advantages against their enemies , but for brevity sake they are here omitted . CHAP. XLVI . A brief account of the Intercessors to the Duke of Savoy in the behalf of these poor people , and the successe therof . UPon the first supplication of that terrible Order of Gastaldo , which was a forerunner of the Massacre , the Protestant Cantons of Switzerland , being their near neighbours , and therefore could soonest take notice of it , wrote their Letters to the Duke of Savoy in the poor peoples behalf . To which the Duke of Savoy shortly after gave a complemental , but cold answer , which was little better than a plaine denial of their request , and mediation . April the 29. being the Lords day , newes of the horrible Massacre was brought to the Council of Zurick , who immediately gave Order for a Publick day of Humiliation through all their Territories , as also for making a Collection for their relief : resolving to give notice of this doleful newes to their Protestant friends ; and amongst others , they wrote to the States General of the united Provinces , acquainting them with the sad condition of this poor people , intreating them to consider of some expedient for the accommodating their affairs . May the fifth they sent Monsieur Gabriel Weis , Captaine General of Berne as their Deputy to the Duke of Savoy , who in very respectful termes requested him to re-establish those who had survived the Massacre in their ancient priviledges , the free exercise of their Religion , and for the enlargement of their Prisoners , delivering him a letter to the same purpose . The answer which the Duke ( or rather his Mother ) gave , was , that though they were not obliged to give an account of their actions to any Prince in the world , yet out of respect to the amity which they had compacted with his Masters the Cantons , they had given order to the Marquesse of Pianessa to acquaint them with the truth of those affairs : and shortly after when Major Weis spake with the Marquesse , he laboured to justifie all his proceedings , and to lay the load upon the backs of the poor people , protesting that he never intended to force their Consciences , and that all the reports about such strange cruelties exercised towards them were meer forgeries , &c. Major Weis replyed that the Massacre was so notorious , that it could not be denied , and that their right of habitation in those places was founded upon Justice , being granted to them by the Dukes Predecessors , and purchased by them of the present Duke for six thousand Ducatoons . The Marquesse answered that all those Grants were upon condition that the Romish Religion should be freely exercised amongst them , which yet they would never suffer . Master Weis still pressing their sad condition , and the necessity of finding an expedient for accommodation , &c. the Marquesse desired him to apply himself to the poor people , and to cause them to desist from Hostility , which would be the way to obtaine favour from the Duke : and no marvel though he moved this : For about this time ( through Gods mighty assistance ) these poor people began so to prevaile , that their enemies began to fear what the successe might be , and therefore the Marquess laboured to get the sword out of their hands by such a stratagem as this . Major Weis went to Perosa , propounding these things to the poor people : who returned humble thanks to the Cantons for what they had already done in their behalf ; and said , that if the six Evangelical Cantons would engage that the Treaty should be carried on upon honest and honorable termes , they were ready to hearken to it ; Otherwise they were resolved never to trust those who had so oft deceived them , and whose principle was , that Faith is not to be kept with Hereticks . With this answer Master Weis returned , and sued for the enlargement of the Prisoners , or that at least he might be suffered to speak with them : but neither the one nor other would be granted ; whereupon he returned to his Masters , and upon his report to them , being discouraged from any farther proceedings , they resolved to expect what would be done by other Princes , and States . May 1655. Letters were brought to Oliver Lord Protector of Enland of this doleful newes , whereupon he invited all the people of England to seek the Lord by Humiliation , and Prayer , and withal , moved them to a liberal Contribution for the succour of these poor souls . He sent also Master Samuel Morland as his Envoy to the King of France , and Duke of Savoy to meditate on their behalf . He wrote also to the King of Denmark , to the States of the United Provinces , and to the Evangelical Cantons of the Switzers , requesting all their Mediations in the behalf of these poor people . May the twenty sixth 1655 , Master Morland set out on his journy , and June the first he came to the King of France at La Fere , to whom he delivered the Lord Protectors Letters , wherein he solicited his Majesty to improve his power , and interest with the Duke , that the cruel Order of Gastaldo might be recalled , and the poor people restored to their ancient liberties , and habitations . The King of France three dayes after returned an answer to the Lord Protectors Letter , and Master Morland proceeded in his journey to the Court of Savoy , and arrived at Rivole , where the Court was , June the 21. and demanded audience as the Lord Protectors Envoy , which accordingly was granted : and at his appearing he made a speech in the behalf of the poor people , and delivered the Lord Protectors Letter . Madam Royal , the Dukes Mother answered , That she could not but extremely applaud the singular charity of his Highnesse the Lord Protector towards their Subjects , whose condition had been presented to him so exceeding sad , and l●mentable , as she perceived by Master Morl●nds discourse it was ; yet withal she could not but extremely admire that malice should proceed so far as to clothe their fatherlike chastisements of their rebellious Subjects with so black a character , thereby to render them odious to all their neighbouring Princes , and States with whom they desired to keep a good understanding , especially with so great and powerful a Prince as the Lord Protector . Adding that she doubted not but when the truth of all passages should be made known to him , he would rest satisfied with the Dukes proceedings . Yet for his Highnesse sake they would pardon their rebellious Subjects , and grant them such priviledges , and graces , as should shew to the Lord Protector how great a respect they bore both to his person , and Mediation : And withall Master Morland was requested to go to Turin , where by the Dukes Order he was entertained with all outward demonstrations of Civility , and respect imaginable during his abode there . Master Morland after a while pressed for his dispatch , and had it , and so according to the Lord Protectors Order he went to Geneva . There was Collected in England , and Wales towards the relief of these poor souls the full summe of thirty eight thousand , ninety seven pounds , seven shillings , and three pence , the greatest part whereof was at several times transmitted to them ; and what remained , being about nine thousands pounds , was put out to Interest , that so both the Principal , and the Improvement might be disposed of for their best advantage : and further to shew what effects the Lord Protectors intercession had , I finde that presently after , the King of Sweden , the King of Denmark , the States of the United Provinces , the Prince Elector Palatine , the Elector of Brandenberg , the Duke of Wittenberg , and many other Protestant Princes and States did either by their Letters to the Duke of Savoy , or otherwise , declare their deep resentment of the bloody Massacre , especially the Lantgrave of Hessen wrote most zealously in their behalf . They had also many Consolatory Letters written to them from sundry particular Churches , viz. From Franckfort , Zurick , Hanaw , Flushing , Middleburgh , &c. and large Contributions according to their respective abilities . Divers Commissioners also were sent from England , and Holland to joyne with those of the Evangelical Cantons for the procuring a well-grounded peace for those poor people : but before they came , the Switzer Ambassador had concluded a Treaty with the French Ambassador ; and betwixt them , they had hudled up a Peace , the woful effects whereof these poor people were quickly sensible of ; and to this day they labour under heavy burdens laid upon their shoulders by their Popish Taskmasters : they forbid them all manner of traffique for their sustenance : they rob them of their goods , and estates ; they drive them from their ancient habitations , and force them to sell their Birth-right for a messe of Pottage : They banish their Ministers , that the Shepherds being gone , they may the more easily devour them : they ravish their young women , and maidens , they murther the innocent as they passe along the high-wayes upon their occasions : they continually mock and revile them , and threaten another Massacre , sevenfold more bloody than the former : Through the malice and subtilty of their Popish adversaries their Valleys are no other than a Dungeon , to which the Fort of La Torre serves as a door , whereby at their pleasure they may let in a Troop of murtherers utterly to destroy and extirpate those innocent people : and notwithstanding all those large supplies that have been sent them from England , and other States , yet so great are the necessities of those poor hungry creatures , and so grievous are the oppressions of their Popish adversaries , who lie in wait to bereave them of whatsoever is given them , that some of them are yet ready ever and anon to eate their own flesh for want of bread : their miseries are more sad , and grievous than can be expressed ; they are dying , even whilst they live : When that which was collected for them is once spent , they must inevitably perish , unlesse the Lord in whose hand are the hearts of Princes , shall incline the heart of their Prince to pity these his poor , harmlesse , and faithful Subjects , who are so farre from thoughts of Rebellion , that could they but enjoy the freedom of their Consciences in peace , they would be the first that would be ready to sacrifice their lives for the good , and safety of his Royal Highnesse . How long Lord , Holy , just , and true , &c. Rev. 6.10 . If any desire to see a fuller account of these things , together with the Letters and Transactions about them , they may finde them fully and faithfully set down by Master Samuel Morland in his History of the Evangelical Churches in the Valleys of Piemont . Here place the Eleventh Figure . CHAP. XLVII . A brief Description of Piemont , and the Valleys thereof . PIemont is so called , because it is situated à pede montium , or at the feet of the Alps which separate Italy from France : It 's but a little spot of earth , yet very pleasant , and of incredible fruitfulnesse . It 's bounded on the East with Millan , Montferrat , and the Common-wealth of Genoa : on the South is the Mediterranean Sea : On the West , and North part it hath the Alps for a Bulwark , by which it is separated on the VVest side from Provence , and Dauphine , and on the North from Savoy , and the Countrey of Valley . It 's almost all covered with high mountains , and watred with four great Rivers , viz. Po , Tanaro , Stura , and Dora , besides which there are about twenty eight Rivers more , great and small , which render it exceeding fruitful in Cattel , Wine , Corne , Hay , Nuts , and many other fruits in great abundance . The principal Valleys are , on the North part those two , Aosta , and Susa ; on the South side Stura and some others : and in the midland , Lucerna , Angrogni● Roccapiatta , Pramol , Perosa , and Saint Martino . The Valley of 〈…〉 ▪ been , and still is a part of Dauphine as farre as La Capella , which is situated at the lower end thereof , and divides it from Perosa : which was the ordinary passage of the French Armies into Italy . These Valleys , especially that of Angrognia , Pramol , and Saint Martino are strongly fortified by nature , by reason of their many difficult passages through Rocks and mountains : as if from the beginning it had been designed by the all-wise God to be as a Cabinet , wherein he would keep some rare Jewel . Those Valleys of Piemont which have been for some hundreds of years inhabited by the Waldenses , are Lucerna , Perosa , and Saint Martino ▪ Lucerna contains fifteen miles in length : the highest Communalties thereof , viz. Bobio , Villaro , and La Torre are for the greatest part mountains : but Lucerna , Saint Giovanni , Fenile , Campiglione , and Garcigliana , though they have both on the North and South side a little of the mountains , yet they extend themselves into a very fair Plaine . Angrognia is but a little Valley on the North side of Lucerna , as also Rorata , and Vallon , which are on the South side of Lucerna wholly within the mountains : So is also Roccapiatta , and Pramol , which are enclosed between the Valleys of Lucerna and Perosa . The Communalty of La Torre took its name from an high Tower which stood upon a little hill near Bourg : But Francis the first , King of France , considering how prejudicial it might be to the affairs and interest of France , and the safety of Pignorole , he caused it to be demolished . But the Duke of Savoy rebuilt it , Anno 1652. which afterward served as a slaughter-house of many poor innocent souls . Bricheras , which is joyned to the Valley of Lucerna , is on the East of Angrognia , and Saint Giovanni , and on the South of Roccapiatta , almost all in the Plain . Perosa , and Saint Martino are on the North of Lucerna , Angrognia , and Roccapiatta , situated in such sort that the Valley of Perosa is at the lower end , and on the East are the Valleys of Saint Martino , and Pragela . The Valley of Perosa is about six miles long : and it s distributed , part in the mountains , and part in the Plains , and very fruitful hills . At the lower end of it are the Communalties of Porte , Saint Germano , and Villaro : In the middle , Pinachia , and in the higher part that of Perosa , where is the City and Citadel of Perosa , whence the Valley takes its name . The Valley of Saint Martino is eighth miles in length , on the West of the Valley of Perosa , included between the Valleys of Lucerna , and Clusone , in the highest part of the Alps , which border upon the Valley of Queyras , containing eleven Communalties : viz. Rioclaret , Faet , Rodoreto , Salsa , Macel , Maneglia , Chabrans , Traverses , Bovile , and Saint Martino , which gives the name to this Valley . This indeed is the poorest , yet the strongest of all by reason of its situtation . In these Valleys before the late horrid Massac●●● 1655. there were fourteen Churches of the Protestants which Co●●●●●ed two Classes , or Colloques , and those two Classes , one Synod for their Ecclesiastical Government . The one was the Colloque of Lucerna consisting of the Churches of Saint Giovanni , La Torre , Villaro , Bobi , Rorata , and Angrognia , to which was annexed that of Roccapiatta , which is between the Valley of Lucerna , and Perosa , situated upon those little hills which separate the two valleys . The other was the Colloque of the valley of Perosa , and Saint Martino , containg four Churches in the valley of Perosa , viz. Villaro , Saint Germano , which made but one Church , Pinachia , La Cappella , and Pramoh ▪ in the valley of Saint Martino , were three Churches , viz. Villa Secca , Maneglius , Prasi . The Church of Saint Giovanni contains within it a very fair Plain , and little hills , very fruitful , and abounding with Corn , Vines , Chestnuts , Figgs , Olives , and other fruits , but it wants Pastures , and Woods , so that they have not many Cattel , but only some Oxen to till the ground , and to carry their wine to Turin , and other places to sell. This Church hath annexed unto it Lucerna , Lucernetta , the Vineyards of Lucerna , Fenile , Bubiana , and Bricheras . In the City of Lucerna the third part of the Inhabitants were Protestants . In Lucernetta , and the Vineyard of Lucerna , almost all the Inhabitants professed the Reformed Religion time out of mind . Fenile is lower on the other side of the River Pelice towards the South , being a more fatt and fertile soil than any place in St. Giovanni , in all sorts of Fruit and Grain . Bubiana , as to the Plain , is like to Fenile , and neerly adjoyning to it : but the Protestants have often been driven out of it , so that what they possessed was mostly in the hills , where they have little Corn , & Wine ; but abundance of Chestnuts : So that the inhabitants , which were about fifty Families , were generally poor , living by their hard labour , and by their profit which they made of wood , which they carried to sell to the towns of Babiana , and Lucerna . The hills of Bricheras , where there have been alwayes Protestant Families , are like those of Saint Giovanni . The Church of La Torre is the same for situation and quality with that of Saint Giovanni , containing one Plain , where is the Town of La Torre , and hills adorned with the same kind of fruits as those of Saint Giovanni . The Church of Villaro adjoyns to that of La Torre , but is a little higher towards Dauphine , containing a little Plain where is the Town , and the hills adorned with Vines , and Chestnuts . The Church of Bobio is near to that of Villaro , being a little higher towards the Mountain on the West , but as fertile as that of Villaro : and being environed with many Mountains , and having fat Pastures , the Inhabitants had many oxen , Kine , and smaller Cattel , together with milk , and wool in abundance , as also they had many Chestnuts , which being cleansed , and dried , they sold , or exchanged for other Commodities . The Church of Rorata is a little Valley , situated on the other side of the River Pelice , on the West of Lucerna , being bounded by the Mountains of Villaro . It abounds in Pastures , and is very fruitful ▪ especially in Chestnuts . The Church of Angrogna is North-West to that of St. Giovanni , towards Perosa , in a Mountainous Count●y , but fruitfull in Chestnuts , Corn , and Pastures , environed with fruitfull Mountains , which yielded good Pastures in the Summer season . The Church of Roccapiatta contains four parcels , viz. that of Roccapiatta , St. Bartholomeo , Perustine , and La Inverso delle Porte . In these three latter there grow abundance of rich Wines , Chestnuts , and other good fruits . In Roccapiatta they have Corn , Pasture , and Fruits , but no Wine . The Church of Villaro , and St. Germano is situated in the lowest part of Perosa , about a mile from Pignorolio : the West and North part of Villaro on this side the River Clusone , belong to the King of France , and St. Germano to the Duke of Savoy on the other side of the said River , which running through the whole length of the said Valley , separates the Kings Territories from those of the Dukes . These two places of Villaro , and St. Germano contain a little P●ain on both sides the River , the rest is in hills , yielding Corn , Wine , and Fruits . The Church of Pinachia is within the French Dominions , adjoyning on the VVest part to that of Villaro , and contains a fair , and beautifull Plain , on the North-side fenced with pleasant hills : On the VVest is the Town , and fort of Perosa ; on the South , the River Clusone , and some hills , but scarce any Plain at all . It abounds with Corn , Wine , Nuts , Grass , and other Fruits . The Church of La Capella is on the VVest of that of Pinachia in the upper end of the Valley of Perosa ; on the West it joyns to the Valley of Pragela ( which belongs to the King of France ) On the East to the Citadel of Perosa : It hath several very fruitfull hills in it : It hath annexed to it Pomare , and Inverso del Perosa , and some other small Villages , called Le Mean , making a little Communalty at the foot of the Valley of Pragela . The Church of Pramol is situated on a Mountain between the Valleys of Lucerna , and Perosa , at the feet whereof grow a few 〈◊〉 , and good Fruits : In the highest part is Corn , and much wood , and Pasture ground . The Church of Villa Secca is at the lowest part of the Valley of St. Martino , where there is almost no Plaine but where the river Germanasco takes its course ; the Hills which lie South from the said River are very cold , so that there grow no Vines : but those on the North which lie open to the South-sun are hot , and so have many Vines . In general , it s tolerably fruitful in Corne , Fruits , and Pasture . The Church of Maneglia which is on the West part of Villa Secca , comprehends three little Communalties , viz. Maneglia , Machel , and Salsa : All are in a mountainous place , but exceeding fruitful in Corne , Pasture , &c. except only in the highest parts thereof . The Church of Prali is situated in the uppermost part of the Valley of Saint Martino , and contains two Communalties , viz. Prali , and Rodoret , bounded on the South with the Alps , and the Valley of Lucerna ; On the West by the Valley Queyras in Dauphine ; and on the North by the Valley of Pragela : Here is nothing but Hay and Grasse . Generally in all these Churches ( except on the tops of the mountains ) there are plenty of Fruits , especially of Chestnuts , and in some places there are vast spaces of Ground yielding almost nothing else : as in the little Hills of Bubiana , and all along the Valley of Lucerna , and in the South parts of the Valley of Perosa : So that the Inhabitants in those places dry , and clense great quantities of them , part whereof they keep for their own use , and the rest they sell , or exchange for Corne , and that , quantity for quantity , with the Inhabitants of the Plaine , it being a great part of their food in Piemont . They also dry these Nuts in an Oven , or on a Kilne , and make thereof an excellent sort of Bisquet , which they first string as they do their Beades , and so hang them up in a moist place the better to preserve them . These they frequently make use of instead of Maqueroons , and such sweetmeats . Of the late Persecution of the Church of Christ in Poland , Anno Christi 1656. THe All-wise , and holy God , whose wayes of Providence are alwayes righteous , though often secret , and unsearchable , hath made it the constant lot , and portion of his people in this world to follow his Sonne in bearing his Crosse , and suffering persecutions . For they that are borne after the flesh , do alwayes persecute them that are borne after the spirit . But scarcely have any sort of the Churches enemies more clearly followed the pernicious way of Caine herein , than hath that Antichristian faction of Rome , that Mother of Harlots and Abominations , whose garments are died red with the blood of Saints , which they have alwayes cruelly shed , and made themselves drunk with . And amongst those chosen and faithful witnesses , the Lord seemeth very signally to have raised up those Christians , who ( though dispersed in divers Countreys ) have been commonly known by the name of Waldenses , who for some Centuries of years have lived amongst their enemies as Lambs amongst Wolves , to bear their testimonies to the Truths of Christ , against the Apostasies , and Blasphemies of Rome ; for which they have been killed all the day long , and accounted as sheep for the slaughter . One part of this little flock , and remnant which the Lord hath left , & reserved , are scattered partly in the Valleys of Piemont , of whose Tragical sufferings you have had a faithful account in the precedent Chapter : the other part of this poor , but precious remnant , have been dispersed in the Kingdomes of Bohemia , and Poland , whose sufferings , together with the Lords signal Providences about them , are now to be spoken of , as they have been related to the Lord Protector O.C. and the State here by two godly persons delegated by those persecuted Churches , which are now the sad Monuments of their enemies rage , and of the Lords sparing mercy . These sometime flourishing Churches were by degrees worne out by the constant underminings , and open outrages of the Antichristian party ; being first driven out of Bohemia into Poland : and then after their taking root , and spreading in Poland into a numerous company , they were forced out of their chiefest Cities there , and at last by the Jesuited , and enraged Popish Army , were persecuted in their few hiding places with fire and sword . Their Ministers were tortured to death by most exquisite , and unheard of Barbarisme , by cutting out of the tongues of some , pulling out the eyes , and cruelly mangling the bodies of others . Yet did not their rage , and brutish cruelty reach only to the Ministers , but to private persons also ; yea , even to women , and to young children , whose heads they cut off , and laid them at their dead mothers breasts . Nay their rage brake out , not only against the living ( not one of whom they spared that fell into their hands ) but also against the dead , plucking the bodies of Honorable persons , and others out of their graves , tearing them to pieces , and exposing them to publick scorne . But the chiefest eye-sore , and object of their fury was the City of Lesna , which after plundering and murthering of all whom they found therein , they burned to ashes , and laid it in the rubbish . Only the Lord in mercy having alarm'd the City by the report of their enemies approach , the greatest part of the Inhabitants ( being three famous Churches ) saved themselves by flight , and are now wandring up and down in Silesia , the Marquisate of Brandenburg , Lusatia , and Hungary , poor , destitute , afflicted , and naked , the relation whereof you have in this ensuing Narrative written in Latin by some of themselves , and called Lesnae Excidium . The History of the destruction of Lesna faithfully related . LEsna a City of great Poland , almost thirty years ago began to be famous both far and near ; but now being suddenly and utterly razed hath nothing left beside the name and fame thereof . For the fuller discovery of this businesse from the beginning , we must briefly relate the Original and progresse of this town . When above seven hundred years ago , Mieczislaus , then Duke of Poland , took to wife the daughter of Boleslaus Duke of Bohemia , and together with her received the Christian Faith , it happened that among those of the Bohemian Nobility that accompanied him , there was one Peter de Bernstein , whom , because he was a person endowed with many vertues , Mieczislaus was willing to detain him in Poland , and to that end bestowed upon him rich possessions , the chief whereof was a Village called Lezsyna , ( i. e. a grove of hasle-trees ) upon the very confines of the lower Silesia , being situate twelve miles from Wratislavia , five from Glogaw , and ten from Posnania . From this place therefore of his residence , Peter de Bernstein taking the rise of his denomination , according to the custome of the Nation , he and all his posterity were called Lezscynii , and were afterwards admitted to all sorts of Dignities in the Realm ; so that of this family there were never wanting some or other that were Captains , Governours of Castles , Palatines , Marshals , Chancellours , Bishops , or Archbishops , even to this day : and besides this , for their noble management of affairs in several Embassyes to the Roman Emperour , they were adorned with the title of Earles of the Empire , which they still enjoy . But Leszcyna it self begun by little and little to change its name , and by contraction was called Lessna , and their neighbour Germans called it Lissa ▪ This Village , something above one hundred of years ago had the dignity and title of a market town granted to it by the famous King Sigismund , and tradesmen were invited hither out of the neighbouring Silesia , and so the use of the German tongue was brought in together with them . As for Religion , it was reformed in Lesna about the same time , by the most illustrious Count Andrew , Palatine of Bernstien , according to the rites of the Bohemian Confession , which it hath retained to this day , and became as it were the Metropolis of the Churches of that Confession , throughout all the greater Poland . And when , after the year 1620. a very sharp persecution was raised against the Professors of the Gospel in Bohemia ; and not long after the Ministers and Nobility were banished , they were fain to seek refuge in Poland , whom that most pious Noble man , the Lord Raphael de Lesna , Palatine of Belse , received under his protection , appointing Lesna , Wlodava , & Baranovia for their places of refuge . But for as much as the greater part did seat themselves at Lesna because of the neernesse thereof , and not long after , a far greater company flocked thither out of Silesia ( for there also the butchery of souls grew wonderful fierce , in the years 1628. and 1629. ) it came to passe that Lesna , by the addition of many streets , grew into a large City , having three market places , four Churches , a large School , above twenty streets , one thousand six hundred houses , two thousand freemen of the City , and abundance of other company . There was built also a very fair Church for the service of God according to the rites of the Augustane Confession , which had over it three Pastors , learned men ; and a School for the mother tongue with some Schoolmasters , beside the Free-schoole , which had a learned man of the forementioned Confession appointed over it , by the title of Prorector . The Citizens also having ordered themselves according to the best policy they could , there were found out handsome wayes for a publick revenue that made no noise , and were little felt , and without any mans dammage or burden , so that they were able for some years to maintaine workmen for the compassing of the City about with a Bulwark and Trench , and for the building of gates with walls and faire turrets : And lastly , there was built a very fair Court-house in the middle of the market-place of the old City ; there was scarce the like in all great Poland , except at Posnania . In a word , Civility , trading , merchandize ( for all things were here bought and sold ) and Religion did so flourish here , that this City did not come behinde any City in Poland for its admirable pleasantnesse . All this was matter of joy , not only to those pious Christians that were scattered out of several places for the Gospels sake , and here gathered together under the protection of God , but to others also that came hither from all parts , as strangers : but it galled the enemies of the Gospel extremely , so that it made them leave no designe unassayed for the overthrow of this City of refuge for the godly . At the first ( Annis 1628 , & 1629. ) they made use of several accusations and slanders to King Sigismund the third , suggesting to him that it was a confluence of all sorts of men that were enemies and traytors to his Majesty ; that it was good to nip them in the bud , &c. But through the prudence of that great Senator , the Lord of the place , whose wisdome went beyond their envy , and who knew well enough how to counter-work all malicious projects of that kinde , all those their battering-rams were at that time used in vain . But , Anno 1653. after that the Swedes were broken by the Emperours army in Germany , and were driven out of Silesia , new plots were hatched at Glogaw to send out one or two of the Emperours regiments , who should suddenly invade Lesna , sack the town , and put the inhabitants to the sword , or at least scatter them . But it pleased God so to order it , that this plot was discovered by some of themselves two days before the appointed time , and so vanished into smoak , though the smoak of their devices did not yet cease to rise . For after the death of the most illustrious Prince Palatine of Belse , when his estate was divided amongst his sons and heirs , and the County of Lesna fell to the illustrious Lord Boguslaus , his third son , then newly returned from travelling , the Plotters were not wanting so to lie in wait to insnare this candidate of great wisdome and vertue , that after they had wearied him for some years with the promises of honours ( unto which there was no door of entrance but by entertaining the Roman-Catholick Religion ) at last they enticed him to professe Popery . But however they heaped many honours upon him , procuring him some Captainships , afterwards the Generalship of great Poland , and lastly the Arch-treasurership of the Realme , yet could they not procure his hatred of the Professors of the Gospel , and the dissipation of his subjects , which was the thing they hoped for , but he still preserved intire to his Lesna those priviledges both Civil and Religious , which his father , of blessed memory , had promised , offered , or confirmed to them . They attempted therefore this other device : The Bishop of Posnania ventured to redemand the old Parish-Church , because it was of ancient foundation , and pretended that it might not any longer be left to the use of Hereticks . The Lord Treasurer answered , that his Grandfather ( Andrew Palatine of Brenstien ) had built another Church for the Catholicks ( whose number was very small in the town , scarce ever above three or four Citizens ) to exercise their Religion in , and endowed it with revenues to that purpose , that the greater number of Citizens might enjoy the greater Church . But all was in vain , though he doubled the maintenance of the Roman Parish-priest : for Anno 1652. they brought the Lord Count before the tribunal of the Realme , where the cause must needs go against him , the very same persons being accusers , witnesses and Judges ; yet he obtained that this Church should not suddenly be taken away from his Subjects the inhabitants of old Lesna until they had built themselves a new one . This building they presently set about with the help of forrein Churches : ( according as they were in a capacity to help , things being every where in confusion ) But when the adversaries saw that it went on apace , and that this was like to be bigger than the other ( for so great now was the multitude of Citizens of this Confession , that the old Church was not able to contain them ) they began again to mutter and threaten , that this might not be endured , that the Hereticks should have a bigger Church than the Catholicks ; that they did but build this also for the Catholicks , &c. At length the irruption of the Swedes into Poland ( Anno 1655. gave them the long wished for occasion of oppressing and rooting out not only the Lesnians , but also all the Professors of the Gospel ( or as they were wont to be called , the Dissenters from the Roman Religion ) throughout Poland . For although the Papists themselves had transacted with the Swedes at their coming out of Pomerania ( in the agreement of Uscia ) and had delivered to them expressely and by name the chief Cities , Posnania , Kalisch , Fraustat , Meseritz , and Lesna , and the rest , after some weak resistance , had yielded themselves up to the Swedes , yet while the King of Sweden was slowly , and as it proved , dangerously busied in Prusia , they took counsel together for the resuming of their armes , to fight for the liberty of their Countrey , and the Catholick Religion ( as they call it ) to drive the Swedes out of the Countrey , and to root out all the dissenters in grosse . That this their purpose might make the quicker progresse , and be set on the more strongly , there were Jesuites and Monks sent out every way , to intimate these things to the multitude , and to encourage them to so glorious an undertaking , compelling those that were slow with the thunderbolt of Excommunication , and promising the relaxation of the pains of Purgatory , and eternal rewards to them that were forward . To this end King Casamire being recalled out of Silesia , they commanded the Nobility to flock to him , and to give the King of Sweden a meeting in his return out of Borussia . The Commonalty also they stirred up against the Professors of the Gospel , making themselves their furious leaders ; and such was their successe , that in lower Poland a great number of families ( it is not yet known how many , because the furious tumult still continues ) almost within the compasse of a moneth ( in February and March ) were miserably butchered , men and women , young and old being murthered without distinction , all , save such as could escape into the neighbouring parts of Hungary , and so save their lives by flight . But the Nobility of the greater Poland , most of them having retired themselves into Silesia , began there to gather themselves into small companies , in the beginning of April , and to break forth ; by whose coming the rest being encouraged , made a great slaughter of the Swedes that were garrison'd in the small towns , so that General Muller was fain to go forth with an army of Swedes to restrain them . As for Lesna , the hereditary Lord thereof , the Treasurer of the Kingdome , was gone into Borussia to salute the King of Sweden some way to take care for the safety of his Countrey : But about the beginning of April he returned to Lesna without seeing him , the King then being full of action , and ranging up and down . This businesse procured much more envy both to himself and the City , as if he had plotted with the Swedes against his Countrey , having never been true and faithful either to the Church or his Countrey : therefore they breathed out flames , and belched out threats so much the more fiercely both against him and his City . However there were not wanting such as by private messages gave him hope of pardon , if he would but withdraw himself from them , as afterwards he did . But the enemies prepared themselves to destroy that so populous a City by force ( if they could ) or else by flames , furnishing themselves with many sorts of weapons for that purpose . Of this doing although the inhabitants of Lesna had notice by several messengers , yet a fatal security prevailed with them to think that there was no fear of such an enemy as was not furnished either with Infantry or Artilery for such a designe . Upon Easter day a 〈◊〉 of Poles broke into some territories ( belonging to an eminent Professor of the Gospel ) neer Lesna : for whom they made diligent search , but finding that he was from home ( for he had retired himself to Lesna for Religion sake ) they plundered all his movable goods , and took his ●ervant ( Martin Multz , a Bohemian ) and hanging a great stone about his neck , threw him into the river that ran by , and so drowned him . On the third Holy-day in Easter the report was very hot that the Swedes had lost all , and that the King was slain : upon which account when the Lord Treasurer did betake himself to Wratislavia in Sil●sia , the Citizens of Lesna were something afraid , although the Commanders of the Swedes that were there in Garrison ( being three co●ours of horse ) did encourage them ; as did also the Administrator of the City and County of Lesna , who requiring anew the oath of fidelity from the Citizens , did promise them to stay with them , and bid them be of good courage . Being lifted up with this hope , and drawn on with the promises of new Auxiliary forces to come very suddenly to them , they promised themselves all manner of security , so that no man took any care to get out of the way , or to carry any thing of his goods to a safer place : yet they kept strong guards night and day , sometimes the third part of the Citizens , and sometimes half being upon duty . The Swedish horse also ever and anon made excursions to see what the enemy was a doing , and whether they were neer . But they never brought back any other news , but that there were no footsteps or signes of any enemy appearing : Yea , even that very day in which the Poles came in the afternoon , the Swedes returned with good booty , but not a word of the enemy . But about three dayes after upon Thursday , April the 27. an army of the Polonian Nobility , mixed with a rout of peasants , shewed themselves unexpectedly out of the Woods , and anon they drew forth into the open field , and so set themselves within sight of the City , about five or six furlongs from the Suburbs . When this was perceived , the alarm was given , and the Citizens hasten to their armes , and place themselves on the walls ; yet not knowing who they were , and with what intent they came , and wondring much , why , according to the custome they did not send forth a Trumpeter . ( For that which they did bruit abroad afterwards , and many perhaps beleeved , that the Lesnians gave the occasion of hostility by killing their Trumpeter , is just nothing : Heaven and earth will bear witnesse that this was devised meerly to colour over the hainousness of the fact : ) At length they begin their work with firing a Brick-kiln , that stood not far from the Suburbs . Then the Swedish Troopers ( about one hundred and fifty in number ) which were already mounted & gone out of the City , going a little farther , encountered with the Enemy in light skirmishes , for the space of two hours ; in which many of the Poles , and some of the Swedes were slain . But while the Swedes were earnest with the Citizens for some help , as it were to defend the Suburbs from further burning , some were drawn forth ( about seventy of the younger Citizens ) who mixed themselves rashly and confusedly among the Horse-men ; which when the Poles saw , they feighned a flight , returning towards the Wood : But as soon as they perceived that they had drawn them far enough from the Walls , they wheeled about , some fetching a compass to come behind the Lesnians , and so to get between them and home , and the rest returning straight upon them , fell on in a full body . The Swedish Horse when they saw this , turned their backs , leaving the Foot to the mercy of the Enemy ; but the Poles followed them so close at heels , that two Colours ( about four hundred men ) passed through the Suburbs to the very gate , and wanted but little of entering the City it self with them , had not some good confident fellow , ventured to step in between , and bar the Gate against them , while others of the Citizens sent a showr of Bullets among them , and so beat them back : So the Poles being glad to stop , yea , and retire ( just at Sun-set ) set fire on the outward parts of the Suburbs , and burnt some Granaries and Wind-mills , thereby making the whole night light to us ; while themselves returned through the Wood to Oseczno , which the Germans call Storoknest . The City being thus filled with fear , spent the whole night without sleep ; the men in watching upon the Walls , and the women in gathering themselves together in the Market-places and Church-yards , and other open places , and there wearying Heaven with Psalms and Prayers to God. When the morning came , and no enemy appeared , the Citizens went forth and fetched in the slain to bury them ; among whom were found about forty Citizens , but above a hundred of the Poles , and among them their chief Commander himself , Cresky , who formerly had taken Pay under the Swedish General Banier , and was accounted more expert then the rest : In the mean time it was hotly reported that the Administrator of the County and many of his Retinue were wanting and gone ; whereupon the courage of the Citizens began to fail , and they went to the Senate , to desire leave to send away their wives & children , that if the enemy should come again they might be the more couragious in defending themselves , not being daunted with the out-cryes and tears of the women . Some disswaded them with good reasons , saying , That those that should be sent forth under pretence of convoying the rest in safety , would not return again , and so the rest of the Citizens should be left in greater fears ; That the Spartans of old were wont to take their wives & children to the war , with them , that having them in their eyes , they might fight the more stoutly for their safety . But all was in vain , though the Swedish Commanders also endeavoured to hinder the flight of the richer sort , which they could not do , being overcome with the cryes of the multitude . There were some Ecclesiasticks also who desired leave to depart for a few dayes , because that the Antichristian fury was bent chiefly against them : But the Senate left it to their consciences , whether in such a case they could leave the people then when they would most need instruction and comfort ; especially if wounded and dying . But the others persisted in their importunity , and there went out before Noon about three hundred Waggons , which were all that could be got in the City . After this there followed some quietness , with hopes that the Enemy would return no more , having found by experience how well able the Lesnians were to defend themselves and theirs ; and perhaps they had never returned indeed ( as it was know afterwards ) had they not been encouraged by that Hight of the Citizens : For two dayes after the twenty eight of April , there was a Letter delivered to the Consul from the Commanders of the Polish Forces , in which they demanded the surrender of the City , and gave them hope of good usage ; but if they would not embrace that offer , they then threatned to destroy them with fire and Sword , having now such an addition of Foot souldiers , that they were able to take the City by storm . They added moreover that they had received a Letter from the Lord Treasurer , wherein he intreated them to spare his Lesna upon their submission , saying , that he had already given them a command to set open their Gates . If ever there were indeed any such command , it must needs have been suppressed by some one ; so that the Citizens never knew of it ; otherwise they would have provided a little better for the safety of themselves and their goods . But so it must needs be , that our sins ( through others treachery ) should be brought to punishment . This message of the Poles to the Senate did wonderfully daunt the Citizens ; For these things were not kept secret , but before the Consul could call together the Senate and the Commanders of the souldiery , the report thereof had run through the whole City , as also that there was very little Gun-Powder left , and they had not wherewithal to defend themselves ; so that the Citizens being taken with a pannick fear , cast away their weapons and courage together , and betook themselves to flight ; especially when presently after , they who were on the Guard , discovered the Body of the Enemies coming the same way they came before ; For they forsaking every man his station , hasted home , advising their wives , children , and neighbours to flye , themselves leaving their weapons upon the Walls , or at the Gates ; or afterwards casting them away in the fields , that they might not be a burden to them . When the Swedish souldiers saw the Citizens thus in amaze and running away , they also soon mounted , not to meet the Enemy ( as before ) but to run away too from the face of the Enemy . Then followed the Senate in such a trembling fit of fear , that every one run out at the Gate that was next him , or over the very Forts and Ditches ; so that in one hours space , a most populous City was left destitute of inhabitants : Save a company of sick and aged people , and a few others that could not so suddenly get away , or for some other cause were necessitated to await the issue . But all hastened to those Moorish woods , by which Poland is parted from Silesia , in such confusion , that when the nearest passes ( towards Thorlang and Krosken ) were not wide enough , they tumbled by Troops to other passes ( Strizwik , Prybisch , and Hundsloch ) that were more remote . The Swedish Troops went to Fraustad , and from thence , taking the Garrison along with them , towards Meseritz : But the passage through the Moors was very difficult , in regard that the company crouding one upon another , as if the Enemy were just at their heels , did not onely many of them stick in the deep Mud ( in vain crying out for help to those that passed by , every one being solicitous only for his own preservation ) but were also mired and lost ! Here children lost their parents , and parents their children , wives their husbands , and one friend another ; so that they could scarce find one another again ; in two , three , and four days time . The Enemy by a Trumpeter , who was sent to Posnania gate enquired what the Citizens meant to do ; to whom John Kolechen , a learned Citizen , and well acquainted with many of the Nobility ( in confidence whereof , having sent away his wife he adventured to stay ) came forth and answered , That the Gates stood open , the Swedish Enemies were gone , and the rest of the Citizens stood to their courtesie , and desired their favour . A little after that , came the illustrious Grzymaltowsky with many of the Nobility to the same Gate , and when the aforesaid Kolechen , with another in his company , had gone out to them and scarcely perswaded them that the City was forsaken , and that there was no treachery ; they went in , and when they were disposed into the next fair houses , they were entertained with a noble supper ( which was prepared to sweeten them a little , if it might be ) and had plenty of Wine out of Dlugosses Cellar , who was a rich Senator . At last when they were half Drunk , they set upon Kolechen with threats , and would have made him their Prisoner , but that he escaped wonderfully out of their hands , and saved himself by flight . But they durst not stay all night in the City , for fear the Swedes and Citizens should set upon them unawares out of some Ambuscado ; and so they returned to their own company , and in the morning with many hundred Waggons they came back , killing all they met , and setting themselves to plunder the City . Here then you might have seen strange examples of barbarous cruelty on the one side , and blockish folly on the other . For though no man made resistance , yet like Mad Dogs they flew upon all that either came out or were drawn out of the holes wherein they had hid themselves . Of some they pulled out their eyes ; Of some they cut off their Noses and Tongues ; Of others they cut off their Hands and Feet ; others they stabbed and slashed , and so butchered them with innumerable wounds , that it could not be known who they were : And ( which was more ) they spared not his Highness , Prince Frederick , Landgrave of Hassia , though dead , whom they had slain half a year before at Costena , and who was decently Embalmed by the Lessians , and kept laid up in the Chappel of the New-Church upon a Scaffold , till he might be transported to his own Country : They first rifled his Coffin , which was handsomely adorned , taking away his silver and guilt keyes , and all the silk that was about it ; then they set upon the Princes corps , and took away his silk robe , lined with Ermines , and so left him once again naked , and lying on the ground . But ( after the burning of the City , his body being found in the same place , untouched by the fire ) he was cloathed again by the ancient Lesnians , and put up in his Coffin , and buried in a certain place , where he is still honourably kept . But that mad rabble shewed abundance of folly in this , that whereas they might have made Lesna their nest ( the Swedes having Garrisoned themselves in the strongest places of the Province ) or at least might have gathered together the richest of the plunder ; ( for there was such abundance of victuals , wares , housholdstuff of all sorts , and treasure that was brought hither from other places , as to a place of safety , that a thousand Waggons could scarce have carried it away in many dayes ) yet such was their over-eager desire of their destroying this hated City , that the very same day ; yea before noon , they set fire to the City and Suburbs in every street , ( for the Waggons which they brought with them were not empty , but loaded with Torches , Pitch , Straw , and such other combustible matter ) and so cruelly destroyed that most pleasant City , together with all that abundance of all sorts of things that was in it . This fire lasted three whole dayes , and there were those that took care that nothing should scape it ; for when the New-buildings of the New-churches , did not easily take fire , they brought Straw , Pitch , and dry wood ; and put under the roofs and the in-side of the steeples , and so forced them to take fire : And they came again upon the third day ( 1. May ) and whatsoever was left they set fire to again . They burnt also the very Wind-mills , whereof there were seventy about the City ; and a very pleasant Park of the Countesses , which lay close by the Castle ; that every place might be filled with spectacles of cruelty , and at length it might come to be said , En cineres ubi Lesna fuit ! Where fairest Lesna stood of old , Now nought but Ashes we behold ! The Citizens sadly beholding these flames some miles off , ran thither next day by Troops ; whether out of a desire of quenching the fire ( if it were possible ) or else to save something out of the flames ; ( for most through fear had gone away empty handed ) but the Enemy came upon them ; and although they stoutly defended themselves , and slew many of their Enemies , yet many of themselves were slain ; and many others also on the dayes following , when some Villages that belonged to the County of Lesna , and were inhabited by professors of the Gospel , were in like manner burnt down . There perished in these flames many aged and sick people , that could not get away ; besides such abundance of houses , houshold-stuff of all sorts , precious wares , corn ( many thousand bushels whereof were brought hither ) libraries and other things , that the loss would amount to many Tuns of gold ; and many thousands were thereby reduced to meer beggery . But that which was saddest of all , was , that the Church of the faithful , that was here gathered together out of divers places and Countryes , to enjoy the pure worship of God , was so utterly overthrown , that it cannot but cry out with Sion of old , when it was rased by the Babylonians , Lament . 1. and 3. O all ye that pass by , behold and see , if there be any sorrow like unto my sorrow , wherewith the Lord hath afflicted me in the day of his fierce anger ! For he hath sent a fire into my bones , and it prevaileth against me ; he hath made me a desolation , so that I am not able to rise up ; my children are desolate , because the Enemy prevailed . Sion spreadeth forth her hands , and there is none to comfort her . I called for my lovers , but they deceived me . Mine Enemies chased me sore , like a Bird , without cause . They have cut off my life in the Dungeon . Thou drewest near in the day that I called upon thee : Thou saidst , Fear not ; It is of the Lords mercies that we are not consumed , because his compassions fail not . It must not be concealed what wonder hapned the first day of the burning of the City about evening , at Czirna ( which is the first Town of Silesia , next to Lesna , about two miles distant ) Some of the Lesnians went out to look upon the sad smoke of their Country ; and as they were looking , there fell from the clouds which carried the smoke over Silesia , together with the soot , a leaf of burnt paper , which when they took up , they found to be a leaf of the Bohemian Bible , containing the 6 th . and part of the 7 th . chapters of Matthew ; where those words of Christ came first to sight , With what measure ye meet , it shall be measured to you again ; with many other of Christs exhortations to trust in the fatherly Providence of God. This leaf was presented to the Lord of the place ; and a Lesnian Physitian , who was there by chance , that read and interpreted it , and divers others , can bear witness to the truth hereof ; and the Lord of the place laid it up among his rarities ! What now should Sion do , but cry out under the cruel oppression of the Enemy , Render unto them a recompence , O Lord , according to the works of their hands , Lament . 3.64 . And indeed God began to revenge his peoples wrongs the fourth day after , when they furiously assaulted Costena , a Town four miles from Lesna , where they were often repulsed stoutly by the Swedish Garrison ; and having suffered a great slaughter ( about five hundred of them being wanting ) they were forced to retire in great confusion . The like also they met withall at Kalissia , and other places , being slain and put to flight by the Swedes . Herein it hapned unto them much after the same manner , as it did to Tilly formerly when he had ruined Magdeburg , the God of vengeance manifesting himself the avenger of his people : And now they begin to acknowledge and upbraid one another with their folly ; the Nobles , in that they have spoiled their mart and treasury ; and the Clergy , in that it is hapned otherwise than they intended . For their purpose was , utterly to ruine the Hereticks ( as they term them ) with their nest ; but now that they see the nest spoiled , and the birds saved , it is much more matter of grief and vexation than of joy to them . For here God performed what he promised of old to Baruch , I will give thee ( in the midst of thy Countryes ruines ) thy life for a prey , Jer. 45.5 . So God gave to thousands of his worshippers , who were snatched out of the midst of those ruines , their life for a prey , having set bounds to the fury of the Devil , which he could not pass ; as he did of old , when he gave Job into his hands , as to all that he had , but so , that he should spare his life . Blessed be the name of the Lord. Truly we have cause to say with David ( Psalm 124. ) If it had not been the Lord who was on our side , when men rose up against us , then they had swallowed us up quick , when their wrath was kindled against us , then the waters had overwhelmed us , the stream had gone over our soul ; then the proud waters had gone over our soul : Blessed be the Lord , who hath not given us a prey to their teeth : Our soul is escaped , as a Bird out of the snare of the Fowlers ; the snare is broken , and we are escaped ; our help is in the Name of the Lord , who made Heaven and Earth . Oh the wonderfull providence of our God! which then saves when he seems to have forsaken , and then makes alive where he seems to have killed . We had been undone , if we had not been undone : We had been undone in our lives , those furies gathering together soon after , in far greater troops , if we had not been undone in our estates , which were left to them for a prey by our flight ( which the fatherly providence of God , fore-seeing greater evils , procured , by sending that fright among us . ) Blessed be the Name of the Lord again and again : We notwithstanding , with other afflicted ones , in what Nation soever , whom that proudest Babylonian flood of waters seeks to swallow up , will not cease to cry , How long , O Lord , wilt thou be angry with thy people ? How long shall thy jealousie burn like fire ? O remember not against us former iniquities ; let thy tender mercies speedily prevent us , &c. Psalm 79. And with the souls of those that were slain for the word of God , that lie under the Altar of Christs merits , for whose faith we are killed , How long ( O Lord ) holy and true , dost thou not judge and avenge our blood on them that dwell on the earth ! Rev. 6.9 , 10. The Delegates of these poor persecuted Protestant Churches coming over into England to move for a Contribution towards the relief of their distressed Brethren , Published this ensuing Narrative . The utmost Fury of Antichrist against the Protestants or Reformed Church of the Bohemian Confession in Poland , set down in a brief ( but faithful ) Narrative , and according to the truth of the matter . THe Spouse of Jesus Christ , she who in the Cradle was besprinkled with the blood of a Protomartyr , hath alwayes brought forth into the world men like Abel or Stephen , that so there might never be wanting to cry from the earth unto God , and that the wounds of that Rose which lies among the Thorns of Persecution might not be concealed . Every age , and every year in each age , and every moneth and day in each year , hath produced new inundations of blood unto this day ; and yet the little flock of the Lord hath alwayes encreased under persecutions , one while here , another there , shifting their seats and habitations . While it pleased God by the means of Wicklef to kindle the light of the Gospel in Great Britain , John Huss asserted the truth of Jesus Christ in the midst of thick darknesse of Popery in Bohemia , many thousands being stirred up by God to receive it , who despising all the cruelty of Tyrants , received it with joy , untill by Gods assistance they took rooting in the Kingdom , and grew up into flourishing Churches . In a short time after , Antichrist breathing out his fury , the Truth was banished out of Bohemia , and the Confessors being driven out , transplanted the Gospel into Poland ; where being favourably entertained by King Sigismond , they in a short time encreased to so great a number , that being little inferiour to the Papists , they were able to boast of an equal authority and priviledges with them . Hence it came to passe that the Kings at their Coronations were wont , not only to promise , but solemnly to swear protection to such as disagreed from the Roman Religion , and therefore they proceeded not to open persecutions , save only in those Cities where the Jesuits had seated themselves in power ( to wit ) Cracovia , Posen , Lublin , Vilna , &c. where , by their disciples , and by stirring up the common people to fury , the Churches of the Reformed Professors were a good while ago demolished , and divers Ministers cruelly massacred . Neverthelesse the malice of the Enemies being no whit allayed , they were many ways afflicted , first indirectly , afterwards by pretences under colour of Law , until those Churches being worn out by degrees , and overthrown , were not many years ago reduced to a very inconsiderable number , especially when as in the Reign of the late King , the Enemies being confident they might do any thing , brought things to this passe at length , that there were no more than twenty one Congregations remaining in the Greater Poland , and those also ready to perish . But among these twenty one remaining Churches , the chief , and as it were the Mother of them all , was that of Lesna , which was divided into three Congregations , the Bohemian , the Polonian and the German ; each of which had their own Pastors , but the Communicants joyntly were about two thousand : Therefore it was that this Church was in the first place exposed to the Enemies malice , and of late designed to the slaughter , as well by reason of its being very much frequented and grown famous , as also because of the Synod there usually celebrated , as likewise a famous University and Printing-house , and books frequently published to the world . When therefore in the year 1655. the Swedish Army out of Pomerania drew near to the borders of Poland , and the Nobility were summoned to Arms , according to the custome of the Countrey , it came to passe that the Papists brake forth into many furious expressions , crying out , That the Hereticks had invited the Enemy , and therefore they were first of all to be put to the sword and extirpated ; which reports , though most falsly scattered abroad ( for the searcher of the heart and the reins knoweth , that we never so much as dreamt of it ) yet they easily found credit among the sworn Enemies of the Gospel , who sought nothing more than our ruine . Hereupon they who first consulted to agree with the Swedish Army , being terrified by its power , concluded about the surrender of all Great Poland into the Kings protection , and namely , the Royal Cities of Posen , Calissen , Meserick , &c. to which also Lesna was expressely added : In a little time after they endeavoured to cast off the Swedish Yoke , and turned their Arms not against the Swedes , but first against our Evangelical Professors , as conspiring with the Swedes upon the account of Religion , and none of them scrupled to take revenge upon them . They first of all set upon those of Lesna , with resolution of putting all to the sword , and destroying that Heretical City by fire , and they had effected both , unlesse God had by sending some persons before , who by signifying the coming of the Enemy , and with what intent they came , had possest the Citizens with a Panick fear , so that leaving all their Estates , they every man fled ; and thus within the space of one hour , a most populous City abounding with all manner of wealth , was left without Inhabitants , who in a miserable condition wandered then into the neighbouring Woods and Marishes into Silesia . But the Polish Nobility with their Army entring the City , did what they pleased , slaying a number of decrepit old people , and sick persons that were not able to save themselves by flight ; then the City it self was first plundred , and afterwards so destroyed by fire for three dayes together , that no part of it remained beside rubbish and ashes . In what manner they would have handled the Citizens , especially their Pastors , they shewed by their heroick actions performed in other places , by the most savage slaughtering of divers Ministers of the Church , and other faithful Members of Christ , of both Sexes ; for of all that they laid hold on , they gave not one man quarter , but very cruelly put them to death with most exquisite tortures . They endeavoured to force Master Samuel Cardus , Pastor of the Church of Czuertzinen , to renounce his Religion , after they had taken him , and miserably handled him with all manner of cruelty ; but he stoutly resisting , they first put out his Eyes , and led him about for a spectacle , then they pulled off his Fingers-ends with pincers ; but he not yet condescending to their mad Fury , they found out a new kinde of torment , poured molten Lead into his mouth , and at length while he was yet half alive , they clapt his Neck between folding Doors , and violently pulling them together , severed his Head from his Body . They took John Jacobides , Pastor of the Church of Dembnick , and Alexander Wartens his Colleague , and another that was in company with them , as they passed through the Toun of LUBIN , and hurrying them up and down for divers hours , and grievously handling them after the manner of Tyrants , then last of all cutting their Throats with a Razor , threw them headlong , while they were yet breathing , into a great pit , which had been before-hand prepared for their Martyrs , and stifled them by casting down Dung and Dirt upon them . They a great while pursued Andrew Oxlitius a young man designed for the Ministery , whom after long seeking , they at last found in the open field , and in the end having taken him , they cut off his Head with a Sithe , chopping it into smal pieces , and the dead carcase also they slasht in a barbarous manner . The same fate befell Adam Milta , a Citizen of Lesna ; but they more grievously handled an old man of above seventy , whose name was Simon Priten , and many others , whose names it were too tedious to relate . Of that barbarous execution which they did upon the weaker Sex , there were besides other examples , horrid Trophies of Cruelty erected in the said City of Lesna : a pious Matron there , who was the mother of three children , not being able quick enough to leave the City , and being slain in the open street , they cut off her hands , & feet , & cutting off her childrens heads , they laid two of them at her breasts , and the third by her side . In like manner , another woman having her hands and feet cut off , and her tongue cut out , being inclosed and bound in a Sack , lived the space of two dayes , making most miserable lamentation . Grief forbids us to adde more ; for they behaved themselves so furiously towards us , that there remains not an example of any one man saved of all those that happened to fall into their hands . It is notoriously known how that fury of theirs tyrannized also over the dead ; some they dragg'd out of their graves , and cut in pieces , as at Zichlin ; others they exposed naked for a publick Spectacle , as at Lesna ; of which outragious action we had an example , even in the dead body of the most Serene Landgrave of Hassia , which was drawn out of the grave , who was heretofore slain in a most barbarous and tyrannical manner at Koscian , but buried by our Friends at Lesna . The like was acted also upon the Body of the most Noble Arciszevius , heretofore the valiant Admiral of the Hollanders in Brazile , which was likewise dragg'd out of the grave , and being stript of the grave-clothes , was found after the firing of Lesna . There are divers other examples , which the Christian Reader may finde in the Book , Entituled , Lesnae Excidium , faithfully written , and lately set forth in print ; but they are such examples onely as are commonly known ; for who is able to relate all things in particular ? as burning men alive , drowning others with stones tied about their necks , &c. Now Lesna being destroyed , the fury of the Enemy proceeded to the persecutions of others ; they in a short time utterly demolished all our Congegations , not onely driving away the Pastors , but also either burning or leaving most of the Temples desolate , as at Karmin , Dembnick , Skochy , Czriuczin , &c , yea and the Auditories themselves were either slain ( as in the Town of Skochy , where there was a very flourishing Church of the Bohemian Exiles ; Sixty persons , both men and women were cruelly put to death ) or else they were scattered abroad , so that there remained not one place wherein the Worship of God may be celebrated . Lo , this is the most miserable state and condition of our Churches ; moreover our Countrey-men , to the number of five thousand , besides youths and children , being dispersed in banishment ( which hath now befallen most of us the second time ) especially throughout Silesia , as also through the Marck , Lusatia , Hungary , &c. find no comfort , but much misery , and are there exposed to the hatred and envy of men . We that are Pastors dare not openly minister to our Auditories with the Word and Sacraments , but onely in private Meetings , or in Woods among Fenny places , God onely seeing us , who is witnesse of these calamities , and our comfort in extremities . Indeed being thus destitute of all things , we lead a wretched life in banishment , being afflicted with hunger and nakednesse , and are become next to the most miserable Waldenses , the greatest spectacle of calamity to the Christian world ; for so it hath seemed good to that Soveraign Wisdome that governs all things , that we should be inheritors of the Crosse and persecution of those men from whom we have derived the original of our Doctrine and external Succession : For truly we are the remaining Progeny even of the Waldenses , with whom being raised from the ashes of blessed Huss , and with whom combining into the same holy Fellowship of the Faith and afflictions of Christ , we have for two whole ages and more , been perpetually subject to the like storms of Calamities , until at length we fell into this calamity , greater than ever was known in the memory of our Fathers , and which threatens us with utter destruction , unlesse God prevent it . The truth is , this businesse constrains us to amazement and tears , greater than can be exprest in words , to set forth our affliction and sorrow : If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies , we desire that this affliction of Joseph may be recommended , especially to all that are of the houshold of Faith. Let them not suffer those to perish whom the same Faith , and the same Spirit of Christ hath joyned with them in so near a relation ; we beseech them in the name of Christ , that they would rather make haste to relieve those who are ready to perish , we being assured that we suffer this persecution upon no other account , than for the confession of the Truth , from those Enemies who have acted such things as these are against us in times past , and are now at length by Gods permission , pouring out their fury upon us . Signed in the name of the said distressed Churches , by their Delegates and now Exiles for the Cause of Christ ; Adam Samuel Hartman , Pastor of the Church of Lesna in Poland , and Rector of the famous University there . Paul Cyril a late Member of the University of Lesna . A BRIEF REPRESENTATION OF THE Protestant Cause in GERMANY . In what Case it hath been , since the Peace of MUNSTER ; and how it stood in the year 1657. and how it is now this present year 1659. THe Justice of the late civil warres in Germany , which were composed at the Peace concluded in Munster and Osnaburgge in the year 1648. was grounded upon this ; That the Protestants were necessitated to enter into a League or mutual union together , for the maintaining of their rights and priviledges in the Empire , against the infections thereof , and manifold disturbances of their profession , which contrary to former agreements at Imperial Dyets , did befal unto them in many places by the Popish and Jesuites practices , whereof they could obtain no redresse by any peaceable Treaties : Therefore finding that there was a design formed in the Conclave , and by the house of Austria , to be put in execution , tending by little and little to wear out and deprive them of their liberties ; they formed an union among themselves , to stand upon the defence of their rights , and to oppose the power of the house of Austria , by whose means , both in Germany and in Bohemia , the Jesuites did drive the design of rooting out Protestants . The head of this union ( who by his place was bound to appear in it ) was the Elector Palatine : but he being a soft man , of no experience in war , and beset in his Counsels and enterprises with such as did betray him , the cause was soon overthrown ; and by his overthrow , the intended persecution against Protestants to root them out , what by power , and what by policie , was openly carried on by the house of Austria ; which moved the King of Denmark Christian the IV. and after him the King of Sweden , to come upon the Stage : the Dane was soon overthrown , but God gave such successe unto the Swedes , to the Landgrave of Hessen their associate , and to the French ; ( who joyned with them to ballance the power of Austria , after the Elector of Saxony had made his peace at Prague with the Emperour , and deserted the Protestant interest ) : that from the death of King Gustavus , they continued the war with various successes till the year 1648. at which time the Swedish being masters in Bohemia , and the Emperour brought so low , that he saw little hopes to recover his strength without a Peace , he yielded to the conditions which the Protestants and the French stood upon . The Swedish stood upon their satisfaction , and to keep a foot in the Empire , to be able upon all occasions to secure or help the Protestant party ; And the Protestant Princes they stood upon the setling of all things and of themselves in their former rights and possessions , as before the war ; and chiefly upon this point the reformed party and the Landgrave of Hessen , who headed them , stood , that thence forward the reformed Protestants ( alias called Calvinists ) should have equal freedom and liberty of conscience , for the exercise of their profession in the Empire , with the Papists and Lutherans . This condition being obtained , and a way determined to give the agrieved parties in point of dammage further satisfaction , Armies were dismissed , a new convention of States was held at Nurenberg , to settle the remaining matters within the Empire , which at Munster and Osnabrugge could not well be handled , by reason of the Treatie with forreigne States , and afterward a Dyet was called at Ratisbon , to confirme all what formerly had been treated on and concluded , and to put the remainder of grievances in a way to be rectified : To which effect at the dissolution or rather adjournment of the Imperial Dyet at Ratisbon , a Committee of Deputies from all the States of the Empire , of equal number of both parties , ( that is , so many of the Protestants as of the Popish partie ) were named to meet at Franckford , and prepare ( by way of disquiry of rights ) the matters then remaining undecided , that at the next Session of the Dyet , there might be a full decision and determination of them ; but before these Delegates did meet , the Elector of Mentz did broach a new quarrel with the Elector Palatine , tending to abridge him of much of his right , and to make him inconsiderable to the Protestant party ; but the King of Sweden his cousin ( for he is a younger brothers son of the house Palatine ) and the Landgrave of Hessen his Brother in Law , did appear for him so farre , that the Emperor and the Elector of Mentz fearing a new breach on his behalf , did leave him unmolested . Soon after the composure of this quarrel , the Committee of Imperial Deputies , met according to the appointment of the last Dyet at Ratisbon , and they have continued at Franckford , debating and disputing one with another concerning their respective rights , in the several cases which remained undetermined . This meeting of Deputies hath agitated matters in the years 1655 — 56 — 57. till these new affairs were come into consideration , which the King of Sweden his war with Poland hath occasioned : for from that time that he went into Poland and prospered there , the Deputies although they did not dissolve their meeting , yet did in a manner alter the course of their treating one with another , as looking much upon the event of that war , till the death of the late Emperour hath altered the Scene , and a Dyet for the election of a new Emperour hath been called . The King of Swedens war with Poland , did alarm the Popish party in Germany , and the house of Austria extremely : and did terrifie the States of the Low-countreys , lest if he should be master of the Baltick Sea , their Trade should be thenceforward under his power , with whom they had no friendly correspondence , by reason of some reciprocally conceived injuries , for which they could not trust him . This moved those of Holland who are the chief traders in those Seas , to stir up enemies against him , and openly to appear for , and correspond with Dantzick to oppose him : and it is known to the Swedish , that they have dealt underhand with the Muscovite , with the Polish King , with the Austrians , and above-board with the King of Denmark , to combine against him ; by which means after that he had conquered Poland , his forces were distracted , first to oppose the Muscovite in Livonia , who besieged Riga ; and afterward to put himself in a defensive posture against the Austrians , who came to the assistance of the King of Poland ; and lastly , to retire from Poland into Germany , to oppose the Danish forces , who had invaded his Territories of Bremen . Being come into Germany upon this design , he did conquer from the King of Denmark the last Summer all Hostein and Jutland , and although by these conquests he was able to live in his quarters in the Winter : yet his enemies being round about him on all hands , and he having neither money , nor convenient places to recruit his Army , it was expected , that in the spring the Combination of his enemies who compassed him about , would have swallowed him up : but God was pleased to appear for him , and direct him in a way to escape and overcome these difficulties : For in January last , he formed his design to assault the other Territories of the Danish King ; namely the Islands which lie between Germany and the Continent of Sweden , and to that effect had prepared his men to march over into Fuenen , either by a bridge of Ships if the Sea were not frozen so as to bear : or over the Ice , if it should be strong enough : having then notice gotten , that towards the latter end of January the Ice did bear , he took of horse and foot not above six or seven thousand , and therewith did march over the Sea into Funen , where the Danish King had placed his chief forces to defend the place . And although some dangetous and dreadfull accidents did befal him in that his march over the Sea , yet he went on and fought the Danish forces more in number than he had with him , which on firm land stood in a readinesse to receive him , and beat them , took the chief Commanders prisoners , and the spoil of the Island , which is one of the richest that belongs to that Kingdom . Having made himself Master of that Island , he went forward to the next Island , over the Sea , called Langland , where he found a body of five hundred men to resist him , but being charged , they were instantly defeated ; so he went from thence to the next called Laland , and from thence to Falster , and from Falster to Zeland , the frost still continuing to make a bridge for him in all these marches . And from the time he came into Funen , till he entred Zeland , he spent onely five or six dayes . In Zeland ( where the King of Denmark was at Coppenhagen ) M. Medows , the publick Minister of the State , sent from thence to reside with the King of Denmark , came to him and desired him to admit the King of Denmark to a Treaty ; this he condescended unto , and by the interposition of M. Medows and of the French Ambassadour ( for he would not admit the Hollands Ambassadour to be a Mediator ) the place was concluded about the twentieth of February , after twelve dayes treaty . The conditions are , That he restore to the King of Denmark all what he had taken from him in Germany , namely Holstein , and Jutland , and the Islands of Fuenen , Langland , Laland , Falster , and Zealand ; and in lieu thereof the King of Denmark quits unto him all his rights in the Provinces of Haland and Schonen , and of Blieken , which are the Continent of Sweden , on the North side of the Sound ; and doth moreover surrender unto him the Island of Bornholm , and the Lordships of Bahusen , and of Drunthen in Norway , which lie most convenient to cause the Trade of Sweden to flourish . Some other conditions there are , but lesse considerable . The Peace being concluded and ratified by both Kings , the King of Denmark feasted the King of Sweden for certaine dayes , and at several times both Kings were together alone , for the space of two or three hours at a time , whereby it is conceived that they have contracted a nearer and stricter alliance together , than the Publick Treatise can mention . This being done , the King of Sweden went into his own Countrey ; and hath convocated the States of his Kingdom at Gottenburg , to dispose of his affairs with their advice , and to take up further resolutions in time to come . This unexpected and miraculous successe of the Swedish Kings enterprise , hath disappointed all the Counsels and plots of his adversaries against him , for which he is obliged to none but unto God alone : and from hence his friends have just cause to gather , that God hath raised him out of his straits , and redoubled his strength to make further use of him towards the advancement of the common cause of Protestants , in whose behalf he concluded the Peace at Munster , and which he thinks himself in conscience and honour obliged to see maintained for the Protestant interest ; tanquam altera pars paciscens , as in a letter of his to the Emperour he did expresse himself . So that it seems the Protestant cause in Germany will finde in him a Protector of so much courage and resolution , and conduct , as any that could be expected or desired : And it is known to all that know him , that he is earnestly bent to take away the differences , and advance the reconcilement of Protestants within themselves : and that he makes no difference between Lutherans ( as they are called ) and Calvinists , but makes use of both alike , according to their abilities , as he findes them fitted for employment to forreign affairs : for within the Kingdom of Sweden , no forreigners , and none but Lutherans , are to be admitted to the civil charges of trust ; others are employed in military charges , both there and elsewhere , according to their deserts . But presently after the Elector of Brandenburg was by subtile artifices withdrawn from the King of Sweden , and joyned with the Emperour , and the King of Poland against him : the King of Denmark was prevailed with to break his late-made League , and the States of the United Provinces have joyned with the Dane against him ; and God having taken away his great friend Oliver Lord Protector , he hath conflicted with many and great difficulties , and yet hitherto God hath upholden him from sinking under them . What the issue will be , time must discover . FINIS . A Table of all the principal Things contained in this General MARTYROLOGIE . A ANabaptists wickedness Pag. 281 Anger implacable 355 Apostacy dangerous 43 , 50 , 53 , 82 , 171 , 183 , 202 205 , 210 , 264 , 324 , 349 Apostates wickedness 6 , 15 , 177 B BIbles , & sacred Scriptures burnt 7 , 62 204 , 210 , 283 , 332 , 333 , 334 , 388 Bibles in French first printed 118 Blasphemy 16 , 44 , 72 , 84 , 86 , 172 , 186 189 , 190 , 209 , 290 , 295 , 310 , 334 , 336 337 , 338 , 339 , 348 , 384 , 388 ▪ C CHarity of Christians 70 , 92 , 96 , 103 , 285 , 286 , 293 , 303 , 320 , 323 , 367 , 369 Chastity eminent 52 Children martyred 44 , 48 , 51 , 72 , 73 , 91 , 99 , 110 , 346 , 391 Children encouraged by their parents to sufferings 23 , 24 , 75 , 88 , 95 , 98 , 315 Christ preferred above all 132 , 269 , 283 350 , 359 Christians slandred as the Authors and causes of mischief 31 , 34 , 37 , 41 , 46 , 56 , 63 , 80 , 87 , 98 , 105 , 112 , 115 , 136 , 174 , 177 , 179 , 325 Christians murthered in Churches 65 , 93 , 329 , 360 Christians reproached 82 , 241 Comfort at death 177 , 193 , 196 , 266 , 270 , 279 , 282 , 289 , 320 Conscience evil 92 Constancy of Gods children 18 , 39 , 42 , 44 , 53 , 63 , 73 , 76 , 78 , 81 , 92 , 94 , 95 , 117 , 132 , 147 , 171 , 188 , 204 , 209 , 254 , 264 , 266 , 269 , 270 , 272 , 277 , 288 , 301 , 304 , 305 , 341 , 361 , 364 , 415 Conversions strange 47 , 48 , 58 , 179 , 268 279 , 286 , 287 , 289.299.303 329 , 364 Courage and Constancy of Gods children 7 , 9 , 18 , 20 , 21 , 22 , 23 , 51 , 52 , 57 , 63 , 66 , 67 , 71 , 73 , 77 , 83 , 85 , 86 , 98 , 99 103 , 118 , 142 , 189 , 191 , 192 , 256 259 , 269 , 288 , 290 , 291 , 292 , 293 295 , 299 , 302 , 317 , 319 , 321 , 323 , 326 , 360 , 362 , 370 , 389 , 400 , 406 , 429 Cruelty of heathens to Gods people 7 , 9 , 31 , 52 , 65 , 69 , 71 , 76 , 77 , 83 , 84. Cruelty of Heriticks to them 87 , 89 , 91 , 93 , 94 , 95 , 96 , 97. Cruelty of Papists to them 103 , 105 , 108 , 110 , 111 , 113 , 115 , 125 , 126 , 134 , 135 , 137 , 143 , 146 , 153 , 171 , 173 , 183 , 184 , 188 , 201 , 203 , 206 , 207 , 208 , 209 , 240 , 241 , 242 , 272 279 , 282 , 286 , 288 , 292 , 297 , 298 305 , 308 , 309 , &c. 323 , 325 , 328 330 , 332 , &c. 344 , 361 , 380 , &c. 414 , &c. 421 , &c. 451. D Devils subtilty 59 Dissimulation 199 , 252 , 341 , 342 , 343 , 345 , 402 , 416. E Edicts good 145 Edicts , and Lawes cruel 49 ▪ 62 70 , 97 , 106 , 137 , 155 , 160 , 164 , 173 , 175 , 179 , 198 , 199 , 319 , 335 , 362 , 397 , 405 , 413. Envie 94 Examples prevalent 98 F Faith of Gods children 77.78 , 190 , 193 , 266 , 304 , 331 , 336 , 338 , 361 False witnesses 282 Famines terrible 69 , 157 , 159 , 298 352 , 355 , 356. Fasting , and Prayer 122 Fidelity 193 Flattery 73 , 249 Flight in time of persecution 51 Flight refused 287 , 300 , 317 H Hereticks profane 90 , 100 Hereticks proud 97 Heretickes subtile 96 , 97 Hereticks impudent 98 Heroical acts 274 , 292 Humane frailty 41 , 51 , 63 , 66 , 120 , 134 , 249 , 267 , 273 , 296 , 319 , 327 , 366 Humility 275 Husbands malice against his wife 40 Hypocrisie 68 , 70 , 248 , 316 , 350 I Idolatry gross 276 Idolatry reformed 282 Jewes murthered refusing to fight on the sabbath 8 Ignorance 256 , 285 , 365 Jmage of Apollo broken with lightning 85 Ingratitude 36 , 184 , 281 , 348 Inquisition , begun 118 , 236. Joy unspeakable 44 , 193 , ●67 Joy in tribulation 128 , 190 , 209 , 270 , 294 , 296 , 302 , 336 , 366. Judgments of God 16.116 , 154 , 157. L Life refused 266 Love of Christians 54.115 M Meekness of Christians 287 Ministers M●rtyred 53.56 , 80 88 , 172 , 187 , 280 , 284 , 285 , 286 , 290 293 , 298 , 310 , 311 , 329 , 336 , 340 , 346 , 350 , 351 , 352 Ministers sheltred in times of Persecution 198 Miracles . Miracles of mercy 13 23 , 32 , 41 , 49 , 51 , 63 , 83 , 87 , 121 , 279 282 , 285 , 288 , 320 , 322 , 324 , 337 343.395 . N Nobility true 72 O Ordination of Ministers 174 P Patience of Gods children in sufferings 19 , 40 , 50 , 66 , 191 , 203 , 271 , 274 292 , 296 , 323 , 338 , 349 , 373 Perfidiousness 15.243 . See Popish perfidiousness . Persecution spreads the Gospel 104 , 156 , 164 , 174 , 178 , 328. Persecutors plagued by God 13 , 26 , 28 48 , 53 , 54 , 59 , 67 , 69 , 70 , 84 , 89 , 100 112 , 116 , 125 , 138 , 139 , 168 , 175 , 176 177 , 210 , 211 , 257 , 277 , 283 , 284 , 297 305 , 321 , 326 , 328 , 330 , 354 , 355 364 , 389 , 392 , 393 , 394 , 433 Persecutors converted 27.64.322 Plagues terrible 54.69.158 Popish malice 103.104.106.115.119 120.173.175.178.179.208.235.251 279.284.289.300.320.326.329 367.399 Popish Prrfidiousnesse 122.124.125 131.145.149.150.151.159.183 201.233.264.290.298.299.316 335.338.339.340.362.378.380 390.393 Popish subtilty 113.114.122.124 128.140.147.151.170.172.174 180. &c. 199.203.206.207.233 237.239.290.296.306.331.351 364.405 . &c. 432 Popish uncleanness 113.138.139.144 207.336.376.378.391.392 Prayer in times of danger ●5 . 10.11 126.129.130.287 Prayer powerfull and prevalent 44. ●9 . 123.191.294.370 Predictions and Prophesies 195.265.324.368.370.371.372.375 Pride 62.92.148 Profanness 93 . 118.121.123.135.139.17●.207 Providences special 14.40.52.54.58.61.78.85.88.91.92.93.96.114.116.118.120.123.124.125.126.128.129 130.134.145.167.178.179.184.202.251.255.259.261.264.265.266.269.277.286.289.292.299.303 307.316.317.325.326.328.330.331 332 , 338.347.351.352.354.360.361.367.369.404.432.433 . Prudence of Chris●ians 119.326.401 R REcovery after falls 43.53.79.202.249.251 , 256.264.267.273 296.320.328 Riches are snares 50 S Scismaticks plagued by God 90 Scismaticks bloody 86 Scismaticks profane 90 Scismaticks subtile 86 Scisme comes from pride 54 , 172 Scriptures , see Bible Sectaries dangerous 48 Sin the forerunner of persecution 56.61.100.180.341 Son dutifull and loving 346 Southsayers wickedness 49 , 55 , 79 , 80 Speeches excellent 293.295 , 300.304.317.322 327.334.352.362 Stories excellent 33.78.88.95.125.322 353 Subtilty of the Churches enemies 16.18.20.23.82.84.87 Success no sign of a good cause 189.278 Sympathy 95 Synods 173 T TEntations resisted 77.79.94.95.99.132 ; 176 , 187 , 190 , .203.265.268.270.271.272.284.291.293.300.322.327.336.361.365 Thanksgiving for mercies 129.154 Thanksgiving for sufferings 266 ▪ 300 Trechery rewarded 45.323.359 360 V Visions 53.56 W WAldenses their opinions 103 Wife loving to her husband 171 Wisdom of Christians 84 see prudence Witnesses false , plagued by God 47 Womens courage 356.360 Z ZEal 8.19.41.45.46.50.51.53.58 63 , 76.79.86.107.116.117.131 133.135 . ●51 . 258.268.275.289.290.291.295.299.300.304.315.319.321.324.345.363 FINIS . This Book being printed most of it by the printed Copy , I looked not over the Proofes , and so through the carelesness of the Correctors and Compositors many faults have escaped , which I pray thee to amend with thy pen before thou readest the Book ERRATA in the general MARTYROLOGIE . PAge 29 line 14 read him for them . l 40 r India for Indian . p 36 l 25 r whom for who . p 37 l. 17. put in , cease to . l 21 put in , to . p 45 l 6 r were for was . l 14 r Decree for degree . p 62 l 22 r adorning for adoreing . p 67 l 4 r this for his . l 5 r com for cow . l 8 r they for the. p 79 l 16 r that for the p 81 l 29 r stake for stalk . p 84 l 41 r also for all . p 94 l 28 r Torturers for tortures . l 36 r Courtiers for Countries . p 106 l ult . put in , whosoever . p 114 l 37 r they for the. p 115 l 10 r was for were . l 15 r Prince for Princes . p 117 l 17 r which for with . l 23 r belief for relief . p 118 l 3 r edified for edifying . p 120 l 1 r they for the p. p 121 l 25 put in , whereupon . p 122 l 26 r enjoyned for enjoyed . p 128 l 41 r slaying for staying . p 132 l 31 r children for child . p 133 l 17 r receiving for receive . p 135 l 32 r sixty for sixtly . p 137 l 39 r opened for opening . p 147 l 34 put out , was . p 149 l 7 r retaining for restraining . p. 151 l 16 r their for they . p 152 l 11 r represented for presented . p 153 l 37 r approach for reproach . p 154 l 1 r die for are . l 31 r Bertrand for B●trand . p 156 l 1 r Bosnia for Bosina . l 7 r when for where p. 158 l 41 r root for rout . p 159 l ult . r delivered for discovered . p 160 l 15 r Maundy for munday . p 161 l 29 r upon for of , Cities for City . p 163 l 5 r buried for burnt . l 14 r they for the. l 29 r two for second . p 164 l 1 r Catholick for Cathe . p 186 l 42 r they for the. p 189 l 2 r breast for breasts . l 8 r was for were . p 193 l 8 r hoary for heavy . p 198 l 7 put out should . p 202 l 9 r were for was . p 139 l 15 r this for his . l 17 r for never no man , r no man ever . p 271 l 41 put in , free . p 279 l 8 put in , one . l 28 r sent for set . p 297 l 16 r zeal for seal . p 303 l 24 put in , her . p 304 l 13 put in , took . p 308 l 7 r girls for gilts . l 11 r burnt for burn . l 16 r goodly for godly . l 30 r macerating for macecrating . p 309 l 28 put in , of . p 334 l 3 r mouth for mouta . p 351 l ult . r Parisians for Persians . p 375 l 18 put in , brought p 378 l 9 put out , and so . p 383 l 21 r short for shot . p 387 l 35 r leave for have . p 404 l 12 r whom for where . p 468 l 6 for Infections r Infractions . Other literal faults are easily amended . Notes, typically marginal, from the original text Notes for div A33309-e360 Sanguis Martyrum semen Ecclesiae . Act. 14.22 . 1 Thes. 1.4 . Lam. 3.33 , 34 Isa. 10.12 . 1 Pet. 4.17 . Micha 7.9 . 1 Tim. 3.12 Heb. 12.7 . Luk. 23.31 . Praemonitus praemunitus . Notes for div A33309-e12290 Gen. 3.5 . Gen. 4.8 . Abel . Noah . Gen. 6.11 . Gen. 9.22 . Lot. Isaac . Jacob. Joseph . Th● Israelites in Egypt . Moses . Moses and Aaron . Israel in the time of the Judges . Jsrael in Saul's time . David . 1 King. 14.25 , 26. Judah under the Kings . Asa persecutes a Prophet . Michaiah . Gods judgement on Persecutors . Elijah . Elisha . Zechariah . 2 Chron. 28.8 . Isaiah . Jer. 24.1 , &c. Jeremiah . The 3 Children . Daniel . Mordecai . Israel after the Captivity . Nehe. 2.19 . and ● . 2 3 ▪ 8. Nehemiah . The Jews persecuted by Bagoses . Prayer in times of danger . Apostates . Antiochus entred Jerusalem . Antiochus robs the Temple . Forbideth the daily sacrifice . His Cruelty . Christian courage . The Scriptures burnt . Matthias his zeal . A noble Resolution . Zeal . The Jews murthered , refusing to fight on the Sabbath day . Matthias his sickness . His counsel to his sons . His death . Apollonius slain . Judas encouraged his souldiers . Seron slain . Antiochus his ●rpel command . Fasting and prayer before the battel . His exhortation to his Army A wonderfull v●ctory . Gorgias flies . Thanksgiving . Prayer . Lysias beaten . The Temple cleansed . The service of God restored . The Edomites overcome . The Ammonites overcome . Simons victories in Galile . Judas taketh Bozra . Overcometh Timothy , Timothy again overcome . Ephron destroyed . Thanksgiving for victory . A miracle of mercy . Vain-glory punished . The Idumaeans overcome . Antiochus his horrible death . Gods judgemente on Persecator● . Antiochus Eupa●tor . Bethsura besieged . Eleazer slew , and is slain by an Elephent . Bethsura surrendred . The Temple besieged . A speciall providence . Perfidiousness . A just judgement . Antiochus slain by Demetrius The wickednes of Apostates . Bacchides sent against Judas . Perjury . Perfidiousness . Alcimus his subtilty and cruelty . Nicanor sent against Judas His subtility . Judas in danger . Judas forced to retreat . Nicanors blasphemy . A terrible battel . Nicanor slain . A just judgement . Judas sends to the Romans . A league between the Jews and Romans . Bacchides sent ●gainst Judas twenty thousand . Judas his resolution . A terrible battel . Judas slain . Antiochus his cruel Edict . Constancy . Subtilty . Courage . Eleazer cruelly beaten . His admirable patience . His zeal . His prayer at death . Antiochus his subtilty . The seven brethrens courage Maccabeus his torments . His resolute speech . His Martyrdom . His speech at death . Abers torments . Or Leopard . H●s speech at death . Machir brought forth . His courage . His torments . His speech at death . Judas his courage . His torments . His speech at death . Achas his courage . His torments . His speech at death . Areth his courage . His torments . His speech at death . Jacob brought forth . Antiochus his subtilty . His mother encourageth him . His noble courage . His torments . * Lord. His last words . Salamona's zeal . Her speech to her Children . Her torments and death . See more of this before . Mat. 2.2 , 5 , 16. Gods Judgement on Persecutors . Herods miserable death . John Baptist behe●ded . Mat. 14.10 . Gods Judgements on Herod for it . Caius Caligula . Act. 4.1 , 17. The Apostles beaten . Steven stoned . Paul persecuted . Act. 12.1 , 2. A Persecutor converted . James beheaded . Peter escapeth death . Gods Judgement on Herod Paul and Barnabas persecuted . Paul stoned . Paul and Silas whipt . Paul and Silas again persecuted . Act. 17.5 , 13 , 14. Sosthenes beaten . Paul in danger Acts 24.27 . Pauls Martyrdom . The Martyrdom of James . His constancy in prayer . Andrews martyrdom . Philips Martyrdom . Bartholemew . Thomas . Matthew . Simon Zel. Judas . Matthias . Mark. Nicanor . Notes for div A33309-e24340 Quinquennium Neronis . Nero sets Rome on fire . The Circus burnt down . Nero charged it upon the Christians . Raiseth the first Persecution . Several kinds of torments . Beastly cruelty . Tertullians speech . Peter and Paul martyred . Domitians character . He destroyes Davids seed . St. John put into boiling oyl . Banished into Patmos . An excellent story ●f a young man. Sim●on crucified . Flavia banished . A cruel death . Christians slandered . Charged with Sedition and Rebellion ; and the causers of all publick Calamities . Christianos ad Leones . The Oath ex officio . Variety of torments . Burial denied them . Protasius . Gervasius . Timothy and Dionysius martyred . Trajans persecution . Pliny writes in the Christians behalf . Christianity accounted superstition . Tertullians speech . The stock of David sought for . A just reward . Phocus Martyr . Sulpitius , Nereus and Achilleus Martyrs . Adrian Emp. Alexander , Herenes and Quiri●us martyrs . Zenon . Ten thousand crucified . Eustachius Martyr . Monstrous ingratitude . Faustinus and Jobita Martyrs . More . Eleutherius , Anthea , and Symphorissa Martyrs . With her seven sons . Quadratus his Apology for the Christians , and Aristides , and Serenus . Christians falsly accused . An. Pi. Emp. shews them ●avour . An excellent Law. Polycarp martyr . Germanacus . Constancy . Metrodorus . Pionus Apollggy and Martyrdom . Carpus , Papilus and Agathonica . Felicitas and her seven children . Justin Ma●tyas Apology and Martyrdom . Malice . Ptolemaus . Lucius . Note . Concordus . Persecutions in France . Gods Providence . Patience . Divers torments ▪ Vetius Epagathus his zeal . Humane frailty . Christians slandered . Sanctus . Maturus . Attalus . Blandina . A miracle of Mercy . Tormentors , wearied . Note . Admirable constancy . A miracle of Mercy . Biblides . Photinus . Danger of Apostacy . Recovery after fals . Alexander . Note . Blasphemy ▪ Ponticus a boy of fifteen years old . Joy unspeakable . Blasphemy . Justin Martyr . Alcibiades . Clau. Apolinaris and Melito Apologize for the Christians . The thundring Legion . A good Edict . Apollonius . A just reward of treachery . Vincentius , Eusebius , Peregrinus and Potentianus . Zeal , Julius . Zeal . Severus Emperour . Christians charged with sedition and rebellion , &c. Leonides father of Origen . Zeal . Plutarch . Serenus . Potamiena . Marcella and Rhais . B●silides his strange conversion . Narcissus . False Witnesses plagued by God. Andoclus . Asclepiades . Irenaeus . Tertullian . Perpetua . Felicitas . Revocatus . Satyrus . Secundulus . Zepherinus . Urbanus . Tiburtius . Valerianus . Cecilia . A great Conversion . Agape●us a boy of fifteen years old . Gods judgement on a persecutor . Calepodius . Pamachius . Martina . Maximinus Emperor . Urbanus and Philip. Sectaries dangerous . Note . Probably it was by the terrors of his own conscience . Decius Emp. Fabian Martyr . A cruel Edict . Alexander Martyr . Babilus . Peter . A South-sayer stirs up a persecution . Metra Martyr . Quinta . The Christian houses plundred . Apollinia leaps into the fire . Serapion . Persecutors divided amongst themselves . The danger of riches . Zeal . Apostacy . Julianus Martyr , and Cronion . Macar . Epim●chus . Alexander . Ammonarion . Mercuria . Dio●ysia . A boy of fifteen years old . Nemesion . Humane frailty . Zeal . Courage . Ischirion . The miseries of Christians . Cheremon . Dionys●us . A miracle of Mercy . Flight in persecution . Courage of seven souldiers . Nicetas his ra●e chastity . Theodora condemned to the Stews . Her strange deliverance . Cruelty . Agathon . Two Ministers . Secundianus . Zeal . Gods Judgement on persecutors . Serapions Apostacy , and Recovery . Danger of Apostacy . Constancy . A Vision . The beginning of the Novatian schism . Pride the cause of schism . A Synod against Novatus . Aurelius . Mappalicus . Gods Judgement on persecutors . A terrible plague . The brotherly love of Christians . A special Providence . Cyprians consolatory letter . Persecution stirred up by a Sorcerer . Sin the Forerunner of persecution . A Vision . Christians charged as the causes of all plagues . Confuted by Cyprian and Tertullian . Cyprian Martyr . Sixtus and his Deacons . The courage and constancy of Laurence . The rage of Tyrants . In all these things we are more then Conquerors . Dionysia . banished . The power of the Word of God. Gods Providence . The cruel torments of the Christians . Priscus , Malchus , Alexander Zeal . Three hundred Christians put into a lime-kiln . Three Virgins cruelly tormented . Fructuosus . Valerian Em●peror . Gods Judgement on persecutors . Marinus . Asyrius . Satans subtilty Power of prayer . Peace in the Church . A special Providence . P●ace causeth the Church to flourish . Sin the Forerunner of persecution . Contention amongst Christians . P●ide . Bibles burnt . Cruel Edicts . Horrible torments . False Accusations of Christians . Courage . Humane infirmity . Zeal . Subtilty . Constancy . A miracle of Mercy . Silvanus . Pamphilus . Tiranion . Zenobius . Sylvanus . Peter . Dorotheus . Gorgonius . Anthimus . Dioclesian's wife . Christians burnt in a Church . A Christian City burnt . Eustratius , a Persecutor converted and martyred . Peter . A legion of Christians martyred . Inhumane c●uelty . Cruel torments . Hellish cruelty . Admirable patience . Courage and constancy . Tormentors wearied . Humane infirmity . The story of Mauritius and his legion . A most Christian speech . Christian courage . The mercies of the wicked are cruelty . Gods judgements on persecutors . Hypocrisie . Silvanus . Lucianus . Peter . Quirinus . Cruel torments Gods judgements on persecutors . A terrible famine . Pestilence . Charity of Christians ▪ Gods judgements on persecutors . Hypocrisie . Wicked Laws . Cru●lty . Theodorius . Romanus's noble courage . True nobility . Note . Blasphemy . A child tormented . An appeal to Christ. The childes Martyrdom . Gordius . Courage . Flattery . Constancy . Menas Note . Humane infirmity . Fourty young gentlemen . Tenta●ion of flattery . A mother encourageth her son to die . Cyrius . John. Athanasia . Sebastian Barlaam : Vitalis ▪ Constancy . Agricola . Vincentius . Horrible cruelty . Joy unspeakable . Procopius . Georg. Zeal . Hermogenes . Eulalia . Zeal . Tentation . Eulalia . Horrible cruelty . Agnes . Tentation . Courage . Faith. A remarkable judgement . Faith. Julitta An excellent story . Strength of Faith. Tentation . Constancy . Barbara . Magit●a●s st●r up persecution . Simeon . The Persion King requ●●ed Divine worsh●p . Usthazares . Zeal . Recovery after fall . Tentation . Repentance . His Martyrdom . Simeon beheaded . Pusices . His Martyrdom . Magicians authors of persecution . Simeon sisters . Slanders . B●shops and Min●ste●s persecuted . Andas . Hormisda . Constancy . Suenes . Benjamin . His Apostacy . Devilish subtilty . Christians might not study . They may be in no Offices . The most dangerous persecution . Christ●ans made the object of scorn . Barbarous cruelty . Emilianus . Domitius . Theodorus . A miracle of Mercy . Artemius . Two brethren Martyrs . Barbarous cruelty . Marcus Ar●thusius . Courage . Barbarous cruelty . Cyrillus God's judgement on Persecutors . Maris●oldly ●oldly reproveth Julian . Blasphemy . Devilish subtilty . Christian wisdom . Juventius and Maxentius . Christian courage . Apollo's Image broken with lightning . Christians fined . Athanasius driven away . Courage . A special providence . Blasphemy . Zeal . Courage . Note . Athanas●us accused of sedition . His miraculous deliverance . His banishment and danger . His miraculous deliverance . He is restored for a time , and again banished . Christian virgins shamefully abused . The Arrians cruelty . B. Paul banished . Subtilty . An. Christi 364 Persecution raised by Valens . He succeeded Julian . Miletius . Eusebius . Pelagius . An admirable story . Courage . Gods Providence . Eighty godly Ministers burned . Cruelty of hereticks . Peter . Cruelty . The Emperour refused admonition . Gods judgement ●n persecutors . Bloody schismaticks . Profane Schismaticks . Turbulent Schismaticks . Profane Schismaticks . Gods Judgement on them . Impure schismaticks . Profane Hereticks . Cruelty of Hereticks . Prodigious Ministers loaden with burthens . Cruelty to Infants . Pampinian . Hippo besieged . A special providence . Pride . A noble Earl martyred . An evil conscience . Constancy . Rome sacked . Charity . Gods providence . A special Providence . Moors converted . Cruelty of Hereticks . The Bishop of Habensa . Christians murthered at a Sermon . Horrible profaness . Armogastes tormented . A special providence . Saturu's noble courage . Tentation . Resisted . Gensericks death . Manichaeans punished . Eugenius chosen Bishop . Envy . Cruelty of Hereticks . Constancy . Constancy . Barbarous cruelty . Multitudes banished . Foelix . Tentation . Constancy . An excellent story . Cruelty of Hereticks . Cyprians sympathy . Charity . Barbarous cruelty . A special providence . Subtilty of Hereticks . Pride of Hereticks . Unjust cruelty . A confession of ●aith . A wicked Edict . Cru●lty of Hereticks . Devillish subtilty . A wicked sentence . Dionysia . Impudence of Hereticks . Courage . She encourageth her son . The benefit of good examples . Slanders . Tentation . Courage and constancy . Gods Mercy . Many burned in a ship . Admirable courage and comfort . Tentation . Constancy of a boy . An excellent example of an Heathen . Profaness of Hereticks . The destruction of the persecuting Vandals . Sin the forerunner of persecution . Notes for div A33309-e45730 The f●●st Reformers ▪ Peter Valdo . Charity . Popish malice . Christian courage . Pope Alexander raiseth persecution . God● Providence . Persecution spreads the Gospel . King of France persecutes them . Many burnt . The spreading of the Gospel . Malicious slanders . Vindication . The greate enc●ease of the Waldenses . Popish rage and malice . Five burnt at Collen . A bloody Edict against the Waldenses . They defend themselves by Arms. Valdo's Zeal and Courage . Sang●i● Martyrum , semen Ecclesia . Dominicans instituted . Inquisitors begun , An. Chri. 1176· Injustice . Prodigious cruelty . A Knight burned . A Disputation between the Popelings and the Waldenses . The Popelings bafled . Horrible cruelty . The number of the Waldenses . Their godly lives . Good Pastors . Persecution raised . Popish cruelty ▪ In Pragela . Popish malice . Infants starved to death . Popish cruelty . Frassiniere ▪ Popish cruelty . The King forbids the persecution . Yet the Arch-Bishop continues it . Popish malice . Slanders . Ja Pateneri The Arch-Bishops cruelty . Gods judgement on persecutors . Popish lies . Gods providence . Popish subtilty Barbarous crueltie .. A girevous persecution . The Lieutenant repulsed . Plain dealing . Popish uncleannesse . In Dauphine . The weaknesse of a woman . The innocency of the Waldenses . Popish subtilty and injustice . A speciall providence . In Piedmont . Love. Popish malice . Slanders . Persecution in Piedmont . Cruelty . Cat. Girard . Popish malice . Prayer . Profanenesse . A just judgement . A specall prouidence . Gods judgement on persecutors Gods mercy . Slanders . Zeole and courageth . Persecution renued . Constancy . The antiquity of the Faith. Unity . Zeal . The first French Bibles printed . One of them drowned . A speciall providence . The Pope stirs up persecution . Courage . A special providence . Bar. Hector . Persecution . renewed . Profanenesse . Prudence . Popish malice . The German Prince interceds for them . Popish malice . A great persecution . Humane infirmity . Popish malice . A speciall providence . Treachery . Prodigious villany . A miracle of Mercy . A special providence . Popish subtilty . Popish dissimulation and perfidiousness . Fasting and Prayer . A special providence . Power of Prayer . Profaneness . A special providence ▪ A just reward . Prayer . A speciall providence . Popish subtilty Perfidiousness , Papist trechery A notable story . A speciall providence . Barbarous cruelty . Gods judgement on persecutors . Uncleannesse . Popish Perfidiousness . Their Ministers sent away . Cruelty . Barbarous cruelty . Prayer in danger . A League . A good resolution . Images demolished . A speciall providence . Popish subtilty . A special providence . Gods Providence . Joy in tribulations . Prayer in danger . Speciall providences . Thanksgiving ▪ A speciall providence . Prayer . The enemies every where beaten . Prayer in danger . A speciall providence . Scorners punished . Subtilty . Per●idiousnesse . The Spaniards●epulsed ●epulsed . Peace obtained Bar. Copin Zeal . Christ best of all . Tentation . Constancy . His exhortation to his wife and children Copin murthered Gods providence . Their holy lives . Their godly conversation ▪ The Pope persecutes them . Popish lies . Humane frailty Popish cruelty . A speciall providence . Barbarous cruelty . Prodigious wickednesse . Zeal . Horrible cruelties . Their totall extirpation . Devilish slanders . Note . P. Masson martyred . A cruel decree . K. Francis the first . Called Mi●●irs Barbarous cruelty . Prodigious cruelty . A bloody speech . Gods judgement on persecutors . Miniers his horrible death . Gods judgement on persecutors . Popish uncleannesse . Profanenesse . A godly Book-seller burnt . Popish subtlity Popes rage against Earl Remund . He goes to the Popes Legate . The Earl whipt naked . Beziers besieged . Faith and courage . Beziers stormed . Barbarous cruelty . Carcasson besieged . Popish cruelty . A brave speech Popish cruelty , and unleannesse . Carcasson stormed . The Pilgrims repulsed with great losse . Popish Profaanenesse and perfidiousness . The Earl made a prisoner . A speciall providence . Carcasson taken Simon of Montfort made Generall . Eearl of Beziers dieth . The King of Arragon encourageth the Albingenses . Earl Simons pride abated . Prodigious cruelty . Menerbe taken . Courage and constancy . The Castle of Termes taken . Six thousand Pilgrims slain . Horrible cruelty . Popish subtilty The Legate dies . The English help the Albingenses . Popish pride Popish hypocrisie . Articles against Earl Remund . Earl Remund in danger . His brother betrays him . Tholouse besieged . The Pilgrims beaten . The siege raised . Popish perfidiousness● , and cruelty . Popish perfidiousnesse . Subtilty Prince Lewis retires . Earl Simon beaten . Young Remunds successe . Earl Simon honoured . And disgraced . A Council against the Albingenses . Popish cruelty A new Army of Pilgrims . Cruelty . A popish brag . E. S●mon bea●en Thanksgiving . Many Pilgrims slaine . E. Simon slain by a woman . Prince Lewis his cruelty . Earl Guido slaine . The Emperours cruell edict against them The Gospellers dispersed Persecuted . The Gospellers encrease . The King of France against them . Avignion besieged . A Famine in the Kings Army . A dreadfull Judgement Many of them drowned . The French beaten . The K●ng removes further from the City . A plague in the French Cam● The King of France dyeth . Av●gnion taken by treachery . The young ●ing of France persecuts them . His armies bea●en . Tholouse besieged . A great Famine Popish treachery . Unreasonable terms put upon the Earl of Tholouse . Pope Gregories Counsells against them . Persecution continued . A cruell Edict against them . The bones of one of them burnt . A brave answer Albingenses in Spaine . Persecuted and destroyed . Trancavell and others defend them . He prevailes exceedingly . A dying woman burnt . Earl Remund escapes . He is forced to submit . Persecution in Italy . 1240. Earl Remund prospers . Persecution in Millan . Earl of Provence beaten A great Persecution . Pope Urban Persecutes them ▪ Another Persecution . A cruel Edict . They increase , and are persecuted . Lollard . Christianity brought into Bohemia . Persecution begun . Tyranny . Persecution in Prague . A speciall providence . The Christians prevaile . Subtilty . 300. Christians slain . Gods judgement on persecutors . Wenceslaus reigns Ludomilla murthered . Wenceslaus murthered . Gods judgement on persecutors . Woytich banished . The Pope usurps over the Bohemians . John Melicius . The Pope Antichrist . Melicius imprisoned . M. Mathias Mathias banished . John Husse , Jerome 〈◊〉 Prague . Popish malice , and subtilty . The Pope excommunicates the Bohemians . Multitudes martyred . Encouragment . Apostacy . Constancy . Unnaturall cruelty . Many drowned A loving wife . Cruelty . A Minister and others burned . Profanenesse and blasphemy . Martin Loquis . Prodigious cruelty . Some beheaded . Schism . Calixtines . Popish subtilty . Thaborites destroyed . Reformation begun . Popish malice . A Minister racked . A wicked Edict . Popish cruelty . Elders chosen . A Synod . Ordination of Ministers . The Waldenses· Admonition . The Waldenses persecuted . The Church increaseth . Popish subtilty . Slanders . Confession . The Brethren banished . Persecution . Popish malice . Gods judgement on persecutors . Anno 1510. A cruel Edict . Devillish wickednesse . Tentation resisted . Gods judgement on persecu●ors . Anno. 1523. Luther Zahere an Apostate . Popish lies and slanderous . Persecution . Two burnt . A godly woman burnt . Two godly men burnt . Comfort in death . Gods judgement on persecutors . A new persecution . Popish malice . Charles the fifth warres against the Protestants . A great persecution . Persecution causeth reformation . A speciall providence . Popish malice . Ministers persecuted . A speciall providence . Conversion . John Augusta . Popish lies and slanders . A wicked Edict . Two hundred Ministers banished . The Baron of Schanow . Jesuites first brought into Prague . Maximilian Emperour . Rodulphus Emperour . Sin the forerunner of persecution . Mathias Emperour . Ferdinand forcibly made King of Bohemia . Ferdinand a Usurper . Popish malice . The first Artifice . The second Artifice . The third Artifice . The fourth Artifice . The States inhibited their meeting . The Jesuites banished by the States . An Army raised against the Bohemians . Frederick chosen King of Bohemia . Anno 1620. Novemb. 8 ▪ Prague taken . Anno 16●7 . Popish subtilty The fifth Artifice . The sixth Artifice . The seventh Artifice . Plundering . The eight Artifice . The ninth Artifice . The tenth Artifice . Apostacy rewarded . Popish perfidiousness . The eleventh Artifice . The twelfth . Artifice . The thirteenth Artifice . The fourteenth Artifice . The fifteenth Artifice . The sixteenth Artifice . Ministers persecuted . Barbarous cruelty . Gods providence . A speciall providence . Cruelty to Ministers . Prodigious cruelty . Ingratitude . Anno 1622. Pescinus ▪ The seventeenth Artifice Ministers charged with treason . Ministers banished . The eighteenth Artifice . The German Ministers banished . Blasp●emy . Illiterate persons put into the places of Christs Ministers . Twenty one Ministers banished . Ministers charged with sedition . Tentation . Constancy . A Minister Martyred . Popish cruelty . The Vice-roy . Courage and Constancy . Cou●age , and Constancy . The nineteenth Artifice . Summa Papavera . The chiefest Nobles imprisoned . The Nobles examined . A brave speech Success no sign of a good cause Their condemnation . Profane blasphemy . Tenta●●t●n resisted . Crede quod habes & habes . Blasphemy . Joy in tribulation . Faith. Prayer . Courage . The Martyrs mutual farwell . The L. Schlik . His faith and courage . His Martyrdom . The L. Wenceslaus . His patience . Psal. 119.92 . His Martyrdom . The L. Harant His message to his wife . His Martyrdom . Sir Casper Kaplitz . His courage and constancy . His Martyr●●m . ●ro●●p●us Dorzecki . His prayer and 〈◊〉 . His fi●elity to h●s P●ince . His Martyrdom . L Frederick de Bile . L. Hen. Otto . His ●aith . Joy unspeakable . His martyrdom . Dion . Zervius . His Martyrdom . An aged man. His martyrdom . The Lord of Rugenia His excellent speech . His martyrdom . Val. Cockan . His Martyrdom . Toby Steffick . His prayer . His Martyrdom . D. Jessenius . A Prophecy . His Martyrdom . Christ● ▪ Chober . His excellent speech . His Martyrdom . John Shultis . His Martyrdom . Maxim. Hostialic● ▪ His Martyrdom . John Kutnaur . H●s speech to the Jesuits . His speech at death . His Martyrdom . Sim. Sussickey . Tentation . His Martyrdom . Nath. Wodnianskey . His speech to the J●su●●es . His counsel to his son . His Martyrdom . Wen. Gesbitzky His prayer . His martyrdom . Martin Fruin . He is murthered . Their goods con●●scated . Recantation prescribed . The twentieth Artifice . The Protestants beggered . Their debts and money seized on . The s●uldiers get most . The one and twentieth Artifice . Charles de Zerotine . Another Obedi●● . The two and twentieth Artifice . Protestant Tutors banished Successe makes the enemies proud . The Protestants all bani●●ed . False testimonies bought . Protestants chi●dren taken from them . Popish subtilty Tentation . Many seduced . Lord de Zerotine goeth into exile . A cruel Ed●ct . Protestants wives b●nished from their husbands . The exiles sought after . The three and twentieth Artifice . Laws repealed The four and twentieth Artifice . Apostates pro●moted . The five and twentieth Artifice . The Protestants in the silve● Mines had a promise of favour . Popish perfidiousness . Souldiers quartered upon them . Don Martins cruelty . The Bolislavians persecuted . Constancy . Apostacy . Constancy . Recovery . Bethlem Gabor . Gods providence . A new persecution . In Litomeric . Popish subtilty Patience in persecution . In Radecium . Tentation resisted . Popish cruelty ▪ Constancy . Humane infirmity . Constancy . At Bidsove . Popish cruelty . At Zaticum . Bibles burnt . Don Martins cruelty . Exile denied to the Protestants . At Tusta . Apostacy . At Rokizan . Popish subtilty Constancy . John Foelix . Barbarous cruelty . Foelix escapes . At Slana . John Blyssa . Banished . At Prachatice . Prodigious cruelties . The twenty sixth Artifice . Popish subtilty Popish profanenesse . Christians stript . Popish uncleannesse . The twenty seventh Artifice . Prodigious cruelties . The twenty eighth Artifice . At Minion . Popish malice . Death denied them . Prodigious ▪ wickednesse . Blasphemy . Prodigious wickedness . Constancy . Comfort in ●fflictions . Danger of Apostacy . Bibles burnt . Prodiges . Gods judgment on Apostates . Gods judgement on persecutors . The Pope stirs up persecution . Gods judgements on persecutors . The Popish Army flies . A new Army raised . They fly when none pursues . F. Romanes Conversion . Zeale . Subtilty . Treachery . Good counsel . Note . He goeth to the Emperour . Is imprisoned . Carried into Spaine . Condemned by the Inquisitors . Burned . Rochus . Condemned . Thi●ty Christians condemned . A wicked Oath . Cacalla condemned . Popish malice . Malice . Many burnt together . The Spanish Inquisition . Invented by Dominicans . Subtilty . Their dealing with strangers . Their Familiars . Sequestration . Stript of all in prison . Subtil●y . How Inquisitors deal with the prisoners . They proceed to the Rack . Their privy parts a●e only covered with linnen . The Jeobit . Inhumane cruelty . Rail●ngs . Scoffs . Threats . Another cruel tormen● . The trough . Divellish cruelty . Torment with fire . Subtilty . A woman , and her tow daughters , and neece . A Judas . Perjury . Flie. Their cruel prisons . All pity denied them . A maid whipt for shewing them favour . The prisoners denied leave to sing Psalmes . Their hospital Cruel mercy . Their condemnation . Their habits . A wicked oath Degradation . Hypocrisie . Abominable lyes . Their cruelty concealed . Flattery . A Lady imprisoned . Their cr●el usage o● her . They torment her in the trough . She dyed . John Pontio . Humane frailty . Recovery . His speech at death . John Gonsalvo . Tormented in prison , with a cleft stick . A Church in Sivil . Some of them cast into prison A cleft stick . Their death ▪ Malice . Ferdinando . His torments . A special Providence . Humane infirmity . Recovery . Execution . Juliano . Zeale . A special Providence . A false brother . Twenty burnt . Juliano's torments and constancy . His death . John Leon. Leon goeth towa●ds England . Is apprehended . Sent to Spaine . Tormented . Martyred . A ma●ds sufferings , and martyrdom ▪ Christopher Losada . His constancy . Death . Arias . He turns persecutor . A special Providence . Arias his Re●covery . His courage . His Martyrdome . Scriptures contemned . Grosse ignorance . Ministers honoured . Aegidio chosen Bishop . He is persecuted . Imprisoned . Gods judgement on Persecutors . Released . His excellent vertues . Zeale . He goes to the Emperour . His return to Sivil . His weaknesse . Chosen Divinity-Lecturer . A strange Providence . Courage . Imprisoned . His death . His Corps burned . Nicholas Burton . God● Providence . He is sent to Sivil . Condemned . John Baker . Will. Burgate . Will. Burges . Will. Hooker . Encenas . Treachery . Courage . Constancy . Francis Encenas . A special Providence . Faninus . Humane infirmity ▪ Danger of Apostacy . Recovery after his fall . A prophesie . A special Providence . Tentation resisted . Proffer of life refused . Faith. Comfort in death . Note . A special Providence . Dominicus . Apprehended . Constancy . Thanks for sufferings . Galeacius Trecius . Cruelty . Humane infirmity ▪ Recovery . Note . Joy unspeakable . Tentation resisted . Note . His education . His enmity to the truth . Conversion . Zeale . His apprehension . Constancy . H●s Release . Courage . His appe●ring at Rome . Note . H●s return to Bonony . A special Providence . He is again apprehended . His Release . Love to Christ Man●fold afflictions . Constancy . His Martyrd●me . Francis Gamba . Constancy . Tentations ●esisted . Comfort at death . Algerus . Joy in afflictions . Note . Tentation resisted . John Aloysius . Iames Bovellus . Persecution raised by the Pope . Horrible Cruelty . Patience of the Saints . Anthony Ricetto . Tentation re●sisted . Constancy . Francis Spinola Sega . Sega's Martyrdome . Humane infirmity . Recovery . Spinola's Martyrdome . An English man at Rome . An heroical act His cruel torments . Patience . His Martyrdome . Idolatry detested . His going to Lisbone . Humility . Zeal . Prayer . Grosse idolatry An heroical act His danger . His speech to to the King. Courage . He is tortured . His cru●l Martyrdome . Constancy . Gods judgment on persecutors . A special Providence . The Pope stirs up the Emperor to persecute the P●otestants . Duke of Saxony and the Lantgrave taken prisoners . A cruel persecution . Henry Voes , John Esch. Comfort and joy in death . A miracle of mercy . Henry Sutphen . Popish malice . Some that came to catch were converted . Popish subtilty and malice . Courage . Implacable malice . He is condemned unheard . Popish cruelty His Martyrdome . Many drowned . Miltenburg sacked . A Minister condemned to be hanged . Ingratitude . He is hanged . Peter Spengler . The rising of the Anabaptists . He is robbed by them . His good counsel . Popish cruelty A Christian speech at his death . A miracle . Popish cruelty False witnesses . His constant death . Wolfgang Scuch Idolatry reformed . Popist rage . He goeth to the Duke and is imprisoned . He is reviled . His Bible burnt . His faith . His Martyrdome . Gods judgements on Persecutors . John Huglin burned ▪ George Carpenter . Christ preferred before wife and children . His signe ▪ His Martyrdome . Leonard Keyser . Popish malice . His Martyrdome . A Minister worried . Gods judgements on Persecutors . Tentation . Ignorance . Her Martyrdome . Popish malice . Two godly men burnt . Nicholas drowned . Pistorius . Charity . His Martyrdome . One hanged . A Minister beheaded . George Scherter . A Miracle . Ministers Martyrs . Popish cruelty Vincit ●eritas . Mr. Persival . Cruelty . Justus Insberg . A special providence . Giles Tilleman . Conversion . Charity . Constancy . Earnest Prayer Meekn●sse . F●●ght refused ▪ Constancy . Note . His Martyrdome . A great persecution . Martin converted in his old age . He is condemned . His Martyrdome . Two godly Virgins . Burnt . Constancy and courage . A Miracle . Andrew Thiessen . Constancy . Popish cruelty Joy and comfort at death . Adrian Tailor and his wife . Master Peter Bruly . A special Providence . Popish malice and cruel●y . Peter Mioce . His conversion Put into a dungeon amongst Toads . Note . Zeale . Popish lies . A godly Mininister martyrred . Christopher Fabri . A Traytor . The people drive away the Executioner . His Martyrdom . Two men and their wives . Blasphemy . Zeal . Vincit veritas . Popish subtilty . Courage . Meaning the Emperour . N●te . Austins courage . Tentation . Zeal . Magdenburg besieged ; And delivered . Hostius . Zeal . His letter to his wife . His Martyrdome . Bertrand . An heroical act . Courage . Cruelty . Barbarous cruelty . Admirable patience . A special Providence . Zurich . Thirty taken at a Sermon . James Faber his excellent answer . O● ●urnay Godfride . Courage . A Minister poisoned . in Lile . Christian charity . Robert Oguire and his 〈◊〉 carried to prison . Baudizon . Joy in tribulation . They are examined . An holy practice . Fervent prayer They are tortured . Robert and Baudizon condemned . Popish malice Note . Zeal . Blasphemy . Faith and courage . Their Martyrdome . Martin and his Mother . Popish subtilty . Humane frailty . Recovery . Joy in tribulation . Faith and patience . Tentation . Resisted . Their Martyrdome . Charles Coninck Tentation resisted . ●ods judgement on a Persecutor . Barbarous cruelty . Don Fredericks cruelty to Zutphen . At Naerden . Treachery . The siege of Harlem . A Famine . The town surrendred . Popish perfidiousnesse . A Minister hanged . Another beheaded . Barbarous cruelties . Valenciennes besieged . Popish perfidiousnesse and cruelty . John Herwin . A special Providence . His conversion Herwin imprisoned . Zeale . Courage . Constancy . Vincit veritas . Popish malice ▪ and subtilty . Flight refused . Thanks for sufferings . Tentation resisted . Zeale . Whence persecution ariseth . His Martyrdome . John de Boscane ▪ His cruel Martyrdome . John de Buisons beheaded in prison . The Church of Antwerp persecu●ed . Bartholomews constancy . The Church of Rome a glorious strumpet . Scoblant , John Hues , Joris Coomans . Joy in tribulation . Faith ▪ His excellent speech . Scoblants Martyrdome . John Hues died in prison . Courage . Joris his Martyrdome . Giles , and John Annik . A special Providence . Their Martyrdome . Lewis Meulin . A widow Charity . Her Martyrdome . Christopher Gauderin . His Conversion . His imprison●ent . Vincit veritas . Mans life but two days . Prayer . His Zeale . His faith . Martyrdome . Admirable constancy . Giles de Meyer His imprisonment . His constancy . Popish malice and cruelty . His Martyrdome . Peter Coulogue and Betkin his maid . Their torments . Prayer . Gods judgement on a Persecutor . Their Martyrdome . A great persecution . The Prince proscribed . Joanville suborned to kill him . Popish subtilty . A special Providence . Beltazar Gerard suborned to kill him . The Prince his death . Abominable villanies . Magdenburg burnt . Cruelties used there . Cruelties at Hoxter . Griphenburg . Heidleberg . Frankendal . Saxony . Pomeren . Horrible cruelties . Blasphemy . A Minister killed with a Cat. Magdenburg . Rapes and Ravishings . Bazil Merchan●s murthered . A Minister murthered . The Crabbats eat infants . A Comet . A blazing star . And two Armies . Water turned to blood . Three Suns . Two Armies . Two swords , and two Armies . Three Suns and th●ee Rainbows . Trees dropt blood . Blood on houses and stone-walls , And sickles . It rained blood . Two Armies . A strange tempest . A fight of Jackdaws . Two armies . Water turned into blood . A monstrous c●●ld . Two armies . Bloody bread . A fish-pond turn'd to blood It rain'd blood & brimstone . A battel of Birds & Dogs John Clark. A mother encourageth her sonne . Zeale . His torments . His martyrdome . Mr. Castellane . Popish hypocrisie . His Martyrdome . James Panane . Dennis de Reux John de Cadurco A special providence . Five burnt at Paris . Alexand. Canus John Pointer . Peter Gaudet . Popish treachery . John Cornor . Martin Gonin . Claudius . Popish treachery . Stephen Brune . A special providence . Note . An excellent speech . John de Beck . Aymund de Lavoy . Flight refused . Courage . His torments . Prayes for his enemies . His Martyrdome . Francis Bribard William Husson . His Martyrdome . James Cobard . Fourteene martyred . Peter Chapot . Zeale . Vincit veritas . Humane infi●mity . A cruel law . A● Creeple martyred . Zeale . His Martyrdome . Stephen Polliot . John English. Michael Michelote . Faith , and Courage . Treachery . Seven Martyrs . Four Martyrs . Blondel . Popish malice . Courage . Charity . Humane infirmity . Recovery . Hubert . Florent Venote . Cruelty . A miracle of mercy . Henry the second . His Martyrdome . Anne Audebert Courage and comfort at death . A Tailor . Admirable courage . Popish pride . Popish subtilty Gods judgements on persecutors . Claudius . Thomas . Zeale . Cruelty . An excellent spirit . Peter Bergerius An admirable example . Three godly men . Note . Matthew Dimonet a persecutor converted . Tentation resisted . Simon Laloe . An hangman converted . Nicholas Naile . Popish cruelty . Peter Serre . Charity . Treachery . Note . Admirable patience . Note . A Judas . Courage . Cruelty . Zeale . A miracle . Philber Hamlin . Zeale . Apostacy . A Prophesie . Gods judgemen● on an Apostate . Nicholas of Jenvile . Popish treachery . Blind zeal . Popish malice . A special Providence . Popish rage and cruelty . Popish lyes and slanders . Satans subtilty . Christian wisdom . Gods merciful providence . Nicholas Clivet and one Granvelle . Popish malice . Gods judgement on persecutors . Courage . A Christian speech . Popish malice . Gods mercy . Tentation resisted . Tentation . Hum●ne infirmity . Good counsel . Recovery after a fall . A special providence . Gods judgement on Persecutors . Du Bourg executed . Popish cruelty The Church prospers under persecution . A great persecution in Dauphine . Popish cruelty Two Ministers beheaded . Ar●● Ecclesiae . A great conversion . Popish malice . Christians murthered at a Sermon . Slanders . A special providence . Barbarous cruelty . Gods judgement on Persecutors . Persecution in Paris . At Senlis . A special providence . At Chaalons . Mr. Fournier . Faith. Popish cruelty A special Providence . A special Providence . His delivery . His death . At Amiens Bibles burnt . At Abbevilly . At Meaux . Abominable villanies . At Troys Bibles burnt . At Bar. Popish cruelty At Crant . At Sens. At Auxerre . At Nevers . At Chastillon . At Guyen . At Montargis . A brave answer of the Lady Rene. At Monlius . At Mans. At Anger 's . Bibles burnt . Horrible blasphemies . Popish perfidiousnesse . A bloody Edict . In Ligueul . John de Tour. At Tours . Barbarous cruelties . Popish subtilty The Mother and her daughter drowned . Glee . Vincit verit●● . Joy in tribulation . Tentation resisted . Faith. Her Martyrdome . Ponteou de Mer Impudence . Marliorat hanged . At Valougnes . Monsieur Valougnes . Popish profaneness and blasphemy . At Vire . At Agen. At Reime . At Bl●is . Blasphemy . A miracle . In Guillac . Horrid cruelties . Peter Domo . Popish perfidiousnesse . In Souraize . Prodigious villanies . Blasphemy . Faith and patience . Faith. A special Providence . Peter Roch buried quick . Two crowned with thorns . Janetta Calvin . At Mont de Marson . In Tholouse . Horrible cruelties . Popish perfidiousness . Carcasson . Popish lies . At Limox . Abominable villany . At Nonnay . Blasphemy . Barbarous cruelties . At Foix. At Aurange . Horrible cruelties . Perfidiousness . At Grenoble . At Cisterno . At Beaune . At Mascon . Bonnet Bor a godly Minister Barbarous cruelty . Courage and constancy . His martyrdome . See this more fully in the life of the Admiral at the end of this book . Divellish dissimulation . Sin the forerunner of persecution . The Queen of Navar dieth . Dissimulation . The K. of Navar married . The Admiral shot . Dissimulation . Good counsel neglected . Deep dissimulation . The Massacre suspected . The Kings Commission shewed for it . The Massacre begins . Of Merlins miraculous escape , see in my book of Examples . The Admiral slain . His head imbalmed , and sent to the Pope . Popish cruelty Ten thousand slain in Paris . Popish lies . The river died red with blood Prince of Conde's zeal , and courage . Divellish dissimulation . Above thirty thousand massacred in three moneths The Lord de la Place h●s holy zeal . The Lord de la Place murthered . Peter Ramus murthered . A dutiful and loving son . Two Ministers murthered . Hellish cruelty . An Infant murthered . At Meaux . Two hundred Protestants murthered . At Troys . Gods Providence . Prodigious wickednesse and cruelty . Courage and constancy of Gods people . The Massacre at Orleance . A Noble Counsellor . Monstrous ingratitude . Blasphemy . A Doctor of the Law. An Apothecary . A Cook. The reward of Apostates . The patience of the Saints . Gods providence . Popish malice and cruelty . Three hundred and fifty murthered . Francis de Bossu and his two sons . The father encourageth his sons to die . Prodigious cruelty . Their grease is sold. The murtherers absolved . At Angiers . Hypocrisie . A Minister murthered . A godly Minister pistolled . And his wife murthered . At Roan six thousand murthered . At Tholouse . Popish subtilty And cruelty . Three hundred murthered . At Bourdeaux . A special Providence . A bloody Jesuite . The Lord of Obiers murthered , and a Minister . An holy speech Gods providence . Gods care of his people . A special Providence . A terrible Famine . Two executed for eating part of their own daughter . A remarkable story . A wicked oath An admirable Providence . Gods judgement on a bloody Persecutor . A famine . An extraordinary Providence . Rochel delivered . Gods judgements on Persecutors . Gods judgement on the Duke of A●jou see in my book of Examples . The Kings sicknesse and death . Anger implacable . Rochel besieged . Anno 1628 A terible famine . Margaret Pierrone . Tentation . She chooses to be burnt rather than to burne her Bible . Popish treachery . Cruelty . A Noble Gentleman murthered . Christ preferred before all . Protestants murthered at Church . At Sondres . Popish treachery . A special Providence . A noble Lady . Courage , and constancy . Faith. A special Providence . Horrible cruelties . Dominico Berto ▪ Barbarous cruelty . A special providence . Theophilus Messino . Constancy . Tentation resisted . Prodigious cruelties . A noble Virgin . An excellent speech . A wicked Edict . Popish perfidiousnesse . Courage and constancy . Patrick Hamilton . Zeale . Popish subtilty . His condemnation . Constancy . His Martyrdome . Gods judgement on a persecutor . David Straton , Norman Gourlay . Stratons conversion . His prayer . Tentation resisted . Thomas Forret . Grosse ignorance . His martyrdom . Jerome Russel , Alexander Kennedy . Humane infirmity . Joy in tribulation . Their condemnation and martyrdome . Popish cruelty . John Rogers . His Character . His charity . A special providence . Popis● malice . A Prophesie . He goeth into the West . He is opposed by the Bishop . The power of the Word . His Prohesie accomplished . His second ▪ coming to Dundee . Charity . He is in danger of being murthered . Gods Providence . He preserves the murtherer . He goes to Montrosse . Meditation . Popish malice ▪ A Prophesie . His fervent Prayer in the night . A Prophesie . He comes to Leith . Faith , and Courage . Hi● departvre from Leith . Popish malice . A Prophesie . He goes to Haddington . John Knox : See his li●e in my first part . A Prophesie . His apprehension by Bothwell . Bothwels promise . He is carried to Edenburgh . Bothwel falsifies his promise He is carried to St. Andrews . His accusation ▪ His patience . His Prayer . Popish subtilty He administreth the Sacrament . The Cardinals feare . His Prayer at death . His exhortation to the People . He prayes for his Persecutors A Prophesie . The Cardinals pride , and carnal confidence . The Castle surprized . Popish uncleannesse . The Cardinal slain . Adam Wallace . His accusation . The Ministers work . His Martyrdome . Henry Forrest . Popish perfidiousnesse . His Martyrdome . Walter Mill. Popish uncleanness . His speech at death . His Martyrdome . Popish malice . Popish lyes . The malice against the English . Popish malice and cruelty . Popish perfidiousnesse . Prodigious ▪ cruelties Many starved and strip● . Horrible murthers . Popish perfidiousness . An Irish Monster . Multitudes drowned . Popish treachery . A just reward . Prodigious cruelties . They deny them liberty to pray . Some buried alive . Some were hung upon tenter-hooks . Blasphemy . Many had their bellies ript . Children had their brains dashed out . Many burned . Some perish by famine . Unnatural cruelties . Children kill English children . Some boiled in Cauldrons . Some had their eyes pulled out Prodigious cruelties . Bibles burnt . Blasphemies . Aposttaes murthered . Constancy , and Courage . Gods judgements on Persecutors . Popish perfidousnesse . Many knocked on the head A boy murthered by his Master . Berbarous cruelty , and impudence . Many drowned . They made candles of their grease . Prodigious cruelties . Popish uncleannesse . Their cruelty to the cattel . Henry Cowel . Constancy . Robert Ecklin . A childs constancy . Childrens beastly cruelty Popish uncleannesse . Monstrous c●ue●ty to a boy . Many burnt . One hundred and fifty thousand murthe●red in Ulster . Gods judgements on persecutors . Boys and women murderers . Souldiers hanged . Constancy . Popish perfidiousnesse . Gods judgements on Persecutors . Some worried with dogs . The Munster Remonstrance . Gods judgements on Persecutors . Apparitions at Portendown B●idge . A Miracle . An Edict in favour of the Protestants . A cruel Edict . The Elector Palatine intercedes for them . They are cruel●y dealt with Gods Providence for them King of France intercede ; for them . Popish malice . Gods mercy . The Duke favours them . Satans malic● Popish subtilty prevented . Courage and Constancy . They are favoured , but again molested . They are encouraged . Their prudence . Satans policy . Dissembling Hypocrites . They are confuted . Popish policy . Persecution renewed . Gods Providence . Gods mercy . The massacre of Paris . A special providence . The Dukes letter to draw them to Popery . Their answer . A cruel Edict Popish subt●●ty . Courage , and constancy . They are banished . Popish subtilty They are forced to flie . They are forced to flie . Popish subtilty . Popish subtilty . Humane frailty . Repentance . Reason ▪ why they persecuted the Protestants . A bloody Order . Popish cruelty They go into banishment . Constancy . Popish cruelty Popish dissimulation . Popish injustice . Popish subtilty . Popish cruelty The Protestants defend themselves . Popish subtilty . Barbarous cruelty . Women tipt up . Base cruelty . Horrid cruelty . Courage and Constancy . Popish subtilty and perfidiousnesse . A special Providence . Gods Judgements on persecutors . Many Irish slaine . A special Providence . His Charactea A special Providence . 
A07225	----	Christs victorie ouer Sathans tyrannie Wherin is contained a catalogue of all Christs faithfull souldiers that the Diuell either by his grand captaines the emperours, or by his most deerly beloued sonnes and heyres the popes, haue most cruelly martyred for the truth. With all the poysoned doctrins wherewith that great redde dragon hath made drunken the kings and inhabitants of the earth; with the confutations of them together with all his trayterous practises and designes, against all Christian princes to this day, especially against our late Queen Elizabeth of famous memorie, and our most religious Soueraigne Lord King Iames. Faithfully abstracted out of the Book of martyrs, and diuers other books. By Thomas Mason preacher of Gods Word. Actes and monuments Foxe, John, 1516-1587. 1615 Approx. 1783 KB of XML-encoded text transcribed from 222 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A07225 STC 17622 ESTC S114403 99849628 99849628 14787 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07225) Transcribed from: (Early English Books Online ; image set 14787) Images scanned from microfilm: (Early English books, 1475-1640 ; 1491:1) Christs victorie ouer Sathans tyrannie Wherin is contained a catalogue of all Christs faithfull souldiers that the Diuell either by his grand captaines the emperours, or by his most deerly beloued sonnes and heyres the popes, haue most cruelly martyred for the truth. With all the poysoned doctrins wherewith that great redde dragon hath made drunken the kings and inhabitants of the earth; with the confutations of them together with all his trayterous practises and designes, against all Christian princes to this day, especially against our late Queen Elizabeth of famous memorie, and our most religious Soueraigne Lord King Iames. Faithfully abstracted out of the Book of martyrs, and diuers other books. By Thomas Mason preacher of Gods Word. Actes and monuments Foxe, John, 1516-1587. Mason, Thomas, 1580-1619? [10], 418, [12] p. Printed by George Eld and Ralph Blower, London : 1615. An abridgment, with additions, of: Foxe, John. The book of martyrs. Running title reads: The acts of the Church. Includes index. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian martyrs -- Early works to 1800. Persecution -- Early works to 1800. Church history -- Early works to 1800. 2002-09 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Jennifer Kietzman Sampled and proofread 2003-05 Aptara Rekeyed and resubmitted 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion CHRISTS VICTORIE OVER SATHANS TYRANNIE . WHERIN JS CONTAINED A CATALOGVE OF ALL CHRISTS FAITHFVLL SOVLDIERS THAT THE DIVELL either by his grand Captaines the EMPEROVRS , or by his most deerly beloued sonnes and heyres the POPES , haue most cruelly Martyred for the TRVTH . WITH ALL THE POYSONED DOCTRINS WHEREWITH THAT GREAT REDDE DRAGON hath made drunken the Kings and Inhabitants of the Earth ; with the confutations of them TOGETHER WITH ALL HIS TRAYTEROVS PRACTISES AND DESIGNES , AGAINST ALL CHRISTIAN Princes to this day , especially against our late Queen ELIZABETH of famous memorie , and our most religious Soueraigne Lord King IAMES . Faithfully abstracted out of the Book of Martyrs , and diuers other Books . By Thomas Mason Preacher of Gods Word . LONDON , Printed by George Eld and Ralph Blower . 1615. To the most Reuerend Father in GOD , the Lord Archbishop of Canterbury his GRACE , PRIMATE and METROPOLITAN of all England , and one of his MAIESTIES most Honourable Priuie Councell . And to the Right Honourable SIR EDVVARD COKE , Lord Cheefe Iustice of England , and one of his Maiesties most Honorable Priuie Councell : THOMAS MASON wisheth all Happinesse in this Life , and eternall Felicitie in the world to come . MOST Reuerend and Right Honorable zealous Lords , your daily and faithfull Orator , being a professed Soldiour vnder Christs Banner , in the behalfe of his spouse against Antichrist : I could busie my selfe in no office so profitable for the Church , and hurtfull vnto Antichrist , as to gather together the bullets which haue been shot at him by Christs Souldiours in times past , that now his children may shoote them at him againe , with great facilitie . And whereas venerable M r Fox , of worthy memory , hath gathered into one Booke the Acts and Monuments of the Church vnto his time ; one of the most profitablest Bookes that is for Gods Children , except the Bible ; a Club able to beate downe the Popish Tower of Babell : Yet what with the labour of reading so large a volume , together with the deareness of the price thereof , few that haue the Booke reade it ouer , and the most part of men are not able to buy it , whereby very little profit ariseth thereof vnto the Church . I haue , according to my power , pared off the barke of this Club , and made it tractable for all sorts of people ; they may buy it with little charge , and peruse it with small paines ; and I dare promise them that they shall reape as much profit by reading this abridgement , as by reading of the Booke at large . I haue willingly omitted no matter of substance : Here the Reader may see the cruelty of the Emperors vnto the Primitiue Church , and whom they put to death , and the manner of their deathes during the first ten Persecutions ; and how , and when Christianitie began in this Realme : And what successe it hath had at all times ; and when , by what occasion , and by whom most of the Monasteries , and Cathedrall Churches of this Realme were builded , and how , when , and by whom , all points of Popery came into the Church ; and how the Pope hath exalted himself against Emperors & Kings ; what iniuries he hath done to them : With the Treasons , & Conspiracies that Papists haue practised , against those that the Lord hath annointed , vnto this day : The Reader may also heere see the innumerable multitude of the Saints of God , that the Papists haue from time to time murdered in all Countries ▪ for the testimonie of the Truth : With all the points of Religion that the Martyrs did defend vnto death ; and all the reasons that the Papists vsed against their Arguments , and how cruelly they handled them ; with many other most profitable things . After I had done this Booke , I was discouraged from putting of it to Print , by reason I found another had abridged the Booke of Martyrs before me ; but when I perceiued it was done but superficially , for all the points of Religion that the Martyrs defended , or Papists obiected were omitted ; ( which disputations I chiefly labour to set forth ) therevpon I was resolued to goe forward . When I had begun to quote all the Authors , from whence M r Fox had his proofes for them that the Emperors put to death , the Quotations were almost as large as the Story , and made it very vnpleasant : wherefore in most places , for breuitie , I haue omitted them , leauing them that would see the proofes to the Book at large . I haue herein abridged many bookes , but especially the Booke of Martyrs ; as the Papists cannot abide the booke of Martyrs of all bookes : so much more will they hate my booke , which hath so truely and briefely discouered all their shame , not onely out of that booke , but out of diuers other bookes . Wherefore most Reuerend , and Right Honorable Lords , your manifest dislike that you beare against the wickednes and falshood of Antichrist ; hath imboldned me to be an humble sutor vnto your Lordships , to bee the Patrons of this my Booke , and that you would vouchsafe to defend and further it , by your Spirituall and Temporall Powers , to the honour of Christ , the great dishonour of Antichrist , and the vnspeakeable benefit of Gods Children . So with my hartie prayers , I commit both your Honors , your soules , bodies , and all that you haue , vnto the safe preseruation of Christ Iesus and his holy Angels . Your Lordships daily Oratour , THOMAS MASON , Preacher of Gods word in Odiham , in the County of Southampton : whose Father was Heire vnto S r IOHN MASON , sometime a Priuy Councelor vnto Queene ELIZABETH . THE EPISTLE VNTO THE RBADER . EVen as the Reuelation and other places of Scriptures ( good Reader ) do● foretell Antichrist to come , so this Historie declareth the fulfilling of those prophecies in all points : all the Martyrs died in this faith , that the Pope is Antichrist . I could bethink my selfe of no instruction so profitable for the reading of this Booke , as to giue thee a few rules to manifest vnto thee that the Popedome is that Antichrist ; which I will endeuor to declare vnto thee by these rules following : first , by his outward place of abode ; secondly , by his inward and spirituall throne ; thirdly , by his doctrine ; fourthly , by his conditions ; fiftly , by the height , breadth , length and ruine of his Kingdome . I will but open the way vnto thee , this Booke shall proue by experience my sayings to be true . Touching his outward seate , Reuel . 17. 18. it is the Citie that then did raigne ouer the Kings of the earth , which was Rome : the place is also described in the ninth verse , to be compassed about with seuen mountaines . This Booke shall proue that Rome hath seuen mountaines about it . In the same verse , this Citie hath had fiue kings that were then falne , another King did raign , which was the Emperour , when the Reuelation was made , and another was to come afterward . This book shall teach thee , that the seuen Kings signifie seuen maner of Gouernments in Rome , of which fiue was falne , the Emperour then raigned , and after the Pope should raigne there : so the Holy Ghost hath pointed out Rome , as plainly as can be , the place of Antichrists Kingdome . Touching his inward or spirituall seat , S. Paule 2. Thess. 2. 24. saith , He sitteth as God in the Temple of God : Antichrist signifieth an aduersary of Christ ; and if it had bin meant of the Turke , or any other aduersary that did not professe Christianitie , he might easily be seene without so many reuelations : but hee is , according to the description of a false Prophet , Mat. 7. 15. a most grieuous Wolfe to Christs Lambs , and yet so couered with a sheeps skin , that it is impossible to know him without the spirit of God. Outwardly he seemeth to be a good tree , but his fruit is nothing but thornes and thistles to destroy Gods children . Matth. 24. 24. Christ calleth them false Christs and false Prophets , prophecying , that they shall do such wonders , that if it were possible they should deceiue the elect ; so thou seest the Antichrist which is prophecied of must be a professor of Christ , as the Pope is , which calleth himselfe the Catholique Church , but he is the onely aduersary thereof , as this book will teach thee by experience . Touching the third point , to know him by his doctrines , 1. Tim. 4. 1 : They shall depart from the faith , and follow doctrines of diuels , and speake lies through hypocrisie : they shall haue their consciences seared with an hote iron forbidding to marrie and commaunding to abstain from meats : and they teach the same superstitious doctrins that S. Paule warneth vs from Coloss. 2. 16. Let no man condemne you in meat and drinke , or in respect of an holy-day , or a new Moone , nor Sabboths , nor make you forsake Christ the head in worshipping Angels , neither let them burden you with traditions , as touch not , tast not , handle not , which things haue a shew of wisedome , in that the professors be voluntary religious , and humble their mindes , and spare not their bodies , nor haue their bodies in any estimation , but all is nothing but to fulfill a fleshly religion : and Iude in his twelfth verse compareth them to clouds which in a drieth seem to bring raine but doe not : for , though they make great promises of feeding of soules , yet there is no true hope of remission of sins , nor assurance of eternall happinesse in their doctrines . And in 2. Pet. 2. 17. he calleth them Wells , not with a little water , but quite without water : for although by name they professe the Trinity , yet their doctrins of euery person of the Trinitie , and of al other points of religion , are contrary to wholsome doctrine , they maintaine their doctrines , though falsely , vnder the names of the Scriptures , the Catholique Church , and the auncient fathers ▪ this is the golden cup that the Church of Antichrist holdeth in her hand , Reuel . 17. 4. but it is full of abominations and filthines of her fornications : so if thou marke this booke , it is easie to know Antichrist by the falsenesse and wickednesse of all his doctrines , yet coloured ouer with glorious shewes of truth and wholsomnesse , yea , although thou haddest no other meanes to discerne him by . Touching the fourth point of the conditions of Antichrist , Iude in the eleuenth verse , saith , They follow the way of Caine : all the persecutions of Gods children before times were but types and prophecies of the Papists in killing their brethren , as Caine did , because they please God better then they . The abominable desolations of Nabuchadnezzar , and of Titus and Vespasian of the materiall Temples were but prophecies of the Papists abominable desolations of Gods Saints . For this cause Antichrist is called in the Reuelation a great redde Dragon , a Serpent , and a cruell Beast . S. Iohn Reuel . 17. 6. foresaw the Church of Antichrist , drunken with the bloud of the Saints and Martyrs of Iesus Christ. And although he had seen all the persecutions that were before or in his time , yet he wondred at the bloud that he foresaw that the Papists should shed with a great maruaile . Iude in his 12. verse saith , They are cast away in the deceit of Baalams wages : for as Baalam , though he knew the Israelites to bee the blessed of God , yet he would haue cursed them for lucre sake if God would haue suffered him , so the Papists maintaine doctrines which they know to be false , and commit all their murders of Gods children , only to maintaine their Kitchin pleasures , honour , glorie , riches , and other worldly respects , as it shall plainly appear vnto thee in this Booke . In 2. Pet. 2. 14. Their eyes are full of adultery , and they cannot cease to sinne , beguiling vnstable soules . This Booke will shew thee how inspeakeably wicked they are , according to this prophecie : they are spiritually called Sodom , because in that case they exceede in wickednesse the Sodomites . These and many other wicked conditions of theirs , are plentifully prophecied of in the Scriptures ; and thou shalt see the true performances of the prophecies in this book , w ch wicked conditions shall plainly shew the Pope to be Antichrist . Touching the height of Antichrists Kingdome , Reuel . 17. 3. the Church of Antichrist is said to sit vpon a skarlet coloured beast , ful of names of blasphemy , which is the Pope , who is a bloudy beast to Gods children , & takes all Gods names blasphemously to himself : and vers . 4. he & his Church are arrayed with purple & skarlet , and deckt with gold , precious stones & pearls ; and how gloriously the Pope and his Church hath bin set forth , & how rich they haue bin , according to this prophecy , this book wil shew thee . In 2. Thess. 2. 14 He sitteth as God in the Temple of God , and exalteth himself aboue all that is called God. C. Caesar Caligula the Emperor , which vsed to sit in the Temples of the Idols , to be honored as God , & caused his picture to be set vp to be worshipt in all Temples , and in the Temple of Ierusalem , yet was he not such an abominable Idol as the Pope maketh himselfe to be : he is the Gaoler of Purgatory , and thither comes ( as he saith ) all the soules of Christians , except som few , to whom for building some religious houses , and for being otherwise a speciall maintainer of his kingdome : hee giueth a speciall prerogatiue , immediatly to go to heauen : these soules his prisoners hee punisheth how , and as long as he list , and at his pleasure he throweth any of them into hell , or sendeth any of them into heauen . Of the reuenues of this Gaole hath all the Popes riches , honour , & superioritie aboue Emperors , and Kings proceeded : he hath taken from Christ the honor of pardoning sins to himselfe : God made man of clay , but the Pope and all his shauelings can daily make God of a piece of bread . In these , and many other respects ( as this booke will teach thee ) doth the Pope exalt himself as God , according to this prophecie ; and he exalts himselfe aboue all kings , which are called Gods , and at his pleasure with excommunications can cast them out of heauen and out of their kingdoms , as himselfe saith : he hath trode vpon Emperours , & made them kisse his feet , hold his stirrups , and leade his horse . He made the Emperor Hen. 4. his wife and his child to wait three daies and three nights bare-foot in winter at his gates , to sue to him for his fauor , and gaue away his Empire in the meane time . This prophecie of Antichrists exaltation aboue Princes , is verified in none but the Pope . Touching the breadth of his kingdom , it is not said he shall exalt himselfe aboue one or two , but aboue all that are called God , w ch are all Christian rulers , spiritual & temporal , to whom God vouchsafeth this name , because hee ruleth and instructeth by them , and dwelleth in them , if they be good : this declareth the large limits of his kingdome . And as he is said heere to exalt himselfe aboue all Kings , so Reu. 17. 3. he is said to haue ten horns ; and in ver . 12. they are interpreted to be ten Kings , which shal giue their power and authority vnto the beast , that is to say , the beastly Pope , and fight with the Lambe , that is , they shal be the Popes Butchers to destroy Gods children ; and as the prophecies foretell such an Antichrist as shall raigne ouer all Christian Princes , so this storie shall shew thee the true fulfilling of this prophesie in the Pope . Touching the length of his Kingdome , it is prophecied Antichrist shall raigne three yeares and a halfe ; and in Reuel . 12. three times and a halfe : these times and these yeares are all one ; so is the fortie two moneths , Reuel . 13. 5. for there be so many moneths in three years and a halfe : the same likewise is the 1260. dayes in Reuel . 12. 6. for there be iust so many daies in three yeares & a halfe , at 360. daies to the yeare , which was the number of the dayes of the Iewes yeare . And it is common with the prophets to set downe a day for a year ; so by these prophecies Antichrist must raign 1260. yeares , which is iust so many yeares as Christ preached daies : and Gregory the first sheweth that Antichrist began when one Bishop exalted himselfe aboue all others . And though there were manie Popes before him which did exalt themselues aboue all other Bishops , yet he would not but haue himself called , Seruus seruorū Dei. Wherefore Sabinianus which succeeded him in the popedom , was a malitious detractor of his works , as thou maist see in this book . Antichrist was not at his height vntill Hildebrand had gotten aboue the Emperor , for then he was aboue all that was called God ; yet Antichrist began when the Bishop of Rome , being the least of all the foure Patriarchs , exalted himselfe aboue all other Bishops , which was about the yeare of Christ 400. for then began pride and superstition to creep into the Church , and Anno 666. according to the number of the name of the beast in Reu. 13. 18. Latin seruice was set vp in England and all other places , and mass●s , ceremonies , letanies , and other Romish ware , which was long before Hildebrands time . And if we account the aforesaid 1260. yeares of Antichrists raigne from thence , there remaineth but about 46. yeares to come , vntil God shal call together the kings of the earth to destroy Rome . Touching the fall of his kingdom , Mat. 24. 22. If God should not shorten his kingdom , none of Gods children could be saued from his cruelty : but for the elects sake , Reu. 11. 13. God first destroyed the tenth part of his Kingdom : thou mayest note in this book when this prophecie was fulfilled ; and Reu. 8. at the blowing of the foure first Trumpets , the third part of all his kingdom is destroyed : which prophecie we see fulfilled at this day , for the third part of his kingdom are wholly become Protestants , yet Reuel . 11. 22. the Church of Antichrist is not heerewith moued to repent of her murders , sorceries , fornications , and thefts , but Reu. 18. 7. glorieth her selfe that she is a Queene , and shall be no widdow , that is , shee shall neuer lose her Spouse the Pope , therfore shall her plagues come at one day , death , sorrow , and famine , and shee shall be burned with fire , for strong is the Lord God which will condemne her . The meanes of her destruction is set forth , Reu. 17. 16 ▪ the ten kingdomes that first tooke her part against Gods children shall hate the whore , and make her desolate and naked , and eate her flesh and burne her with fire , for God doth put into their hearts to fulfill his will. The manner of the destruction of Rome and the Popedome , is declared Reu. 19. 17. as fowles gather together to a dead carkasse , so God shall gather all Nations together to warre against Rome , and shall take her and the Pope , the false Prophet that worketh miracles , wherby he deceiued all that receiued his marke , and worshipped his Image : and they shall not only be destroyed in this world , but they shall bee cast aliue into a lake burning with fire and brimstone , to wit , into eternall damnation : and Reu. 18. 20. the Angells and all Gods children are exhorted to reioyce at her destruction , and vers . 21. Rome shall be destroyed with such violence as a Mill-stone falleth into the Sea , and there shall neuer any more Mill grinde any light corne , or anie be married in Rome , but it shall euer after be a desolate wildernesse , as Babylon was . They that cannot behold Antichrist in this Glasse , 2. Cor. 4. 3. it is a signe the Diuell , the God of this world , hath blinded their eyes : but as Salomon when hee dedicated the Temple , prayed God to heare euery one that prayed therein , so I beseech God with his holy spirit to illuminate all that shall reade this book , that they may plainly see the pope to be Antichrist , and to flie from him lest they be partakers of his punishment in this world , and in the world to come . AN ABSTRACT OF ALL THE HISTORIES OF THE CHVRCH from CHRIST to this day . 1614. THE FIRST BOOKE . IN describing the whole State of the Prim●tiue , and latter times of the Church : First shall be declared the suffering time of the Church ▪ 300. yeares after Christ : secondly , the flourishing time of the Church , 300. yeares more : then the declining of true Religion , 300. yeares more : sourthly , of the raigne of Antichrist since Sathan was loosed . Lastly , of the reforming of the Church in this last thrée hundred yeares . In the tractation of all which things , the Christian Reader may by experience obserue two special points : First , the Nature of the World : Secondly , the condition of the Kingdome of Christ : By the World is meant , all that by ignorance know not Christ , and that will not beléeue him , or that persecute him . The Kingdome of Christ , are the beléeuers in Christ , and take his part against the World ; and though they be much fewer then the other , and alwaies lightly hat●d and molested of the world , yet they are they whom the Lord doth blesse , and euer will : and Christs Subiects which we call the Ui●●b●e Church , the●e are of two sorts ; first , of such as onely outwardly professe Christ ; secondly , of such as by e●ection inwardly are ioyned to Christ : the first , honour Christ onely in their lippes , and partake the outward Sacrament , but not the inward blessing : the second , in word and heart truely serue Christ , and partake with the outward Sacrament the Grace of Christ. And as betwéen the World & Christs Kingdome ▪ there is a continuall resistance , so betwéene these two parts of the Uisible Church oft groweth mortall persecution , so that the true Church hath no greater enemies then her owne Professors , which happened in the time of Christ , and other times , but especially in the persecution of Antichrist . Who should rather haue receiued Christ then the Scribes and Pharises , and who persecuted and reiected him more ? they refused Christ to be their King , and chose Caesar , who after destroyed them , whereby we may learue the daung●r of refusing the Gospell . The like example is to be noted in the Romains , for when Pontius Pilate had cer●ified Tyberius Caesar of the doings of Christ ▪ of his Myracles , Resurrection , and Ascention , and how he was receiued of many as God , he did beléeue , and willed the Senate that Christ might bee adored as God , but they refused , because he was consecrated before the Senate of Ro●●e had so decréed and approoued him , so obeying the Law of Man more then of God : they refused him , and contented themselues with the Emperour , and as they preferred the Emperour and reiected Christ , God iustly stirred their Emperours against them , that the Senators were almost all deuoured by them , and the Citty it selfe horribly afflicted thrée hundred yeares , for at last the same Tyberius was a sharpe Tyrant to them , who spared not his owne Mother and Nephewes , and of his Princes and Councellors , he left but two or thrée aliue : Many were condemned with their Wiues and Children , Maides also first defloured , then put to death . Pilate , vnder when Christ was crucif●ed , was depriued by him , and banished to Lyons , and there slew himselfe , and Agrippa by him was cast into Prison . In the seuentéenth of his raigne Christ suffered . After whose death this Tyberius Nero liued sixe yeares , during which time no persecution was in Rome against the Christians through the commaundement of the Emperour . ●fter him succéeded C. Caesar Caligula , Claudius Nero , and Domitius Nero , which thrée were likewise scourges to the Senate and people of Rome . The first tooke other mens wiues from them , and defloured thrée of his owne Sisters , and banished them , he commaunded himselfe to be worshipped as a God , and Temples to bee erected in his name , vsing to fit in the Temples amongst the Gods , and made his Image to be set vp in all Temples , and in the Temple of Ierusalem : he wished all the people of Rome had but one necke , that at his pleasure he might destroy them . By him Herod , that killed Iohn Baptist , and condemned Christ , was banished , where he died miserably . Caiphas , which sat vpon Christ , was at the the same time remoued from the high Priests roome . The Tribunes slew this Caligula in the fourth yeare of his raigne , there was found in his Closset two Libels ; one called the Sword , the other the Daggar , in which were contained the Names of the Senators and Nobles of Rome which he had purposed to put to death , and there was found in a Coffer diuers ●inds of poisons for the purpose to destroy a number of people , and being throwne into the Sea , they destroyed a great number of Fishes . Claudius Nero , which succéeded Caligula , raigned thirtéene yeares , with no little cruelty , but Domitius Nero , which succéeded Claudius raigned fouretéene yeares , with such cruelty , that he slew the most part of the Senators , and all the Order of Knighthood : He abstained not from his owne Mother , his Sister , or any degrée of his Kindred in monstrous vncleannesse and Incest , and ca●sed them , with his Brother , his owne Wife great with childe , and his Maister Seneca to be put to death , together with Lucan , and diuers of his Kindred . He made Rome to bee set on fire in twelue places , which continued sixe daies and seauen nights , to sée the example how Troy burned , and the while sang verses of Homer . He laid the sauit vpon the Christians , and caused them to be persecuted , at last the Senate proclaimed him a publike Enemy , and condemned him to be whipped through the Cittie to death , and for feare he fled , and slew himselfe , complaining he had neither friend nor enem● would doe it for him . In the latter end of his raigne Anno 69. Peter and Paule were put to death for the faith of Christ. Thus you sée the iust iudgement of God from time to time , on those that contemne Christ and will not receiue him , by this destruction of the Romaines , by their Emperors , and by their ciuill warres , and 5000. Romains slaine at one time by the fall of a Theater . But most especiall by the destruction of the Iewes , which in the yeare 73. and thrée yeares after the suffering of Peter and Paul , was destroyed by Tytus and Vespasian to the number of eleauen hundred thousands , besides them that were slaine in Galily , and 17000. were sold for slaues , and 2000. were brought with Tytus in triumph , and part deuoured with wilde beasts , and the rest most cruelly slaine . Whereby all Nations may take example to reiect the verity , and much more to persecute them which be sent of God for their saluation , likewise the Emperors themselues for persecuting Christ in his members , escaped not without their iust reward , as in this Story hath and hereafter will appeare . Steuen was the first Martir ; the same day that hee suffered , Nicanor one of the Deacons with two thousand suffred for the faith , after Herod slue Iames the brother of Iohn , whose accuser repented and confessed himselfe to bee a Christian also , and was beheaded with him . Simon one of the Deacons was after Bishop of Bosrum in Arabia , where hee was burned , and Parmenas another of the Deacons suffred for the faith . Thomas preached to the Parthians , Medes , Persians , Germaines , Hereaconies , Bactries , and Magies , and was slayne with a Darte in Calamia a City of Iudea . Simon Zelotes preached in Mauritania , Aphricke and Brittayne , who was Crucified . Iudas Thaddeus , brother of Iames , preached in Mesopotamia and in Edisseus , and the King there slew him in Berito a Citty thereof . Simon the brother of Iude and Iames the younger , the sonne of Mary Cleopha and Alpheus , as Dorotheus writeth , was after Iames Bishop of Ierusalem , and crucified in Egipt , Trayanus beeing Emperour , but Abdias writte hee was slaine with his brother Iude by the people of Suauir in Persidis . Marke was Bishop of Alexandria , hee preached in Egypt , and there was drawne with ropes to the fire and burned in the raigne of Trayanus . Bartholomeus preached long time to the Indians , and translated St Matthewes Gospell into their languadge , did many Miracles there , and after many persecutions in Albania of Armenia , hee was beaten downe with staues , crucified , excoriated and beheaded - Andrew , Peters brother , was crucified at Patris in Achaya ( by Egeas ) embracinge the crosse and reioycing therein . Matthew conuerted Ethiopia and Egypt , Hercan the King sent one to run him through with a speare . Matthias preached to the Iewes , and they stoned and beheaded him . Phillip preached to the barbarous Nations who crucified and stoned him at Hirapolis of Phrygia , where hee and his Daughters with him were burned . The Iewes required Iames to stand vppon the Battlement of the Temple and disswade the people from Christ , but hee preached him there and was throwne downe headlong and stoned , where hee was buried , at which time the Iewes put many other to death for the testimony of Christ. The first Persecution by Nero Domitius NEro Domitius caused the first persecution , hee regarded neither sect , condition of life , or age , the streets were spread with dead bodies of Christians , hee indeuored vtterly to abolish the name of Christians : in this persecution , Peter was crucified , who required his head to be hanged downward as vnworthy to dye like Christ , the cause was thought to bee because Symon Magus , pretending to flye from the Mount Capitolinus to Heauen , by Peters prayers was brought downe headlong , and his ioynts beeing broken hee dyed , at that time Peters wife suffred , and the same day twelue-month Paule suffred . The Second Persecution by Domitian . THe Church had some rest vnder Vespatian , but Domitian mooued the second persecution , he killed all the Nephewes of Iuda called the Lords brothers , and slew all hee could find of the stocke of Dauid as Vespatian did before him , least any of that stocke should inioy the kingdome : in his time Symon Bishop of Ierusalem , after other torments , was crucified , and Iustus succéeded in his Bishopricke . Hee banished Iohn to Pathmos , and vnder Pertinax hee was released and came to Ephesus and continued there vnto the time of Trayanus : Gouerned the Church of Asia , and wrote his gospell there : Flauia , Daughter to Flauius Clemens a Consull of Rome , suffred for Christs name , and with many other was banished out of Rome to Pontia . Some of the stocke of Dauid were brought to Domitian to bee slaine , who séeing they were poore , and vnderstanding by them , that Christs Kingdome should bee heauenly and not worldly , he let them go and stayed persecutions , they after gouerned Churches and liued in peace vnto the time of Traianus , in the time of which persecution no kind of torment was omitted that might empaire the credit of the Christians , they would not suffer their bodies to bee buried and yet the Church dayly increased . Euaristas , Bishop of Rome , next to Clement , succéeded in the third yéere of Traianus , and suffred nine yéeres after . Alexander succéeded him , and conuerted many of the Senators of Rome to the faith ; he raysed the son of Hermes from death to life , and made his mayd , being blind , to sée , which Adrianus the Emperour hearing of him sent word to the Gouernor of Rome to apprehend him and his two Deacons , Euentus a●d Theodorus , and the said Hermes , and Quirinus ▪ a Tribune , whose daughter Albina hee cured , which Cure , moued him to bee baptized , and suffer for the faith of Christ , and Aurelianus tooke Alexander with Hermes , his wife , Children , and whole houshold , 1250. put them in prison , and burned them all in a furnace , and martired the said Theodorus for rebuking him thereof , and Quirinus had his tongue cut out , then his hands and ●eete cut off , after was beheaded , and east to the Dogges . The third Persecution . THere was but one yeare betweene the second and the third persecution by the Emperour Traianus , which was so grieuous that Plinius Secundus , an Infidell , wrote to the Emperour , that so many thousands were put to death without cause , sauing that they gathered themselues together before day to sing Hymmes to a God which they called Christ , he reasoned why that sin should be punished more then all other sins , and that he had put two Christian maides vpon the racke to proue if they could haue extorted confession of further crime , but could not ; wherevpon the persecutions were greatly alayed , Symeon , sonne of Cleophas , Bishop of Ierusalem , was accused by the Iewes to be a Christian , and of the stocke of Dauid , wherefore Attalus commanded him to be scourged many dayes together beeing an hundred and twenty yeares old , his constancy was greatly admired ; he was crucified . Because Phocas , Bishop of Pontus , refused to sacrifice to Neptune , Traianus cast him into a hot●e furnace , and after into a scalding ●ath . Sulpitius and Seruilia , with there wiues , whom Salma conuerted to the faith , were also then martired : Salma was beheaded and Lepidus , in the Mount Auentine , with whom suffred Seraphia , a Uirgen of Antioch , in this time Nereus and Achilleus suffred at Rome and one Sagaris , who was martired in Asia . In this time Ignatius suffred , hee was sent from Siria to Rome ; comming to Asia hee confirmed the Churches , and comming to Smirna , where Policarpus was , he wrote diuers Epistles to Ephesus , to Magnesia , and to Trall●● ; hee was aiudged to be deuoured of Beasts , and hearing the Lions roare , I am the wheate of Christ ( said he ) and shall be ground with the teeth of wild beasts that I may be pure bread : at this time many thousands died for the faith , amongst them one Publius Bishop of Athens . Hadrian the Emperour , succéeded Traianus , who slew Zenon a Noble man of Rome , and 10023 for Christ. Borgomensis Lib ▪ 8. makes mention of ten thousand in Hadrians dayes to bee crucified in Mount Ararat , crowned with thornes , their sides pearced with Darts , after the example of the Lords passion . Eustachius , a Captaine , who was sent against the Barbarians , and subdued them , Hadrian met him honourably , and doing sacrifice to Apollo for the victory , willed Eustachius to doe so also , which hee refusing , hee was brought to Rome , and with his wife and children suffred marterdome . Faustin● us and Iobita , Cittizens of Brixia , suffred marterdome with grieuous torments , Caelocerius , seeing their great pa●ience cryed out , vere magnus deus Christianorum , wherevpon he was apprehended , and suffred with them . Anthia , a godly woman committed Eleutherius her sonne vnto Anicetus Bishop of Rome , who after was Bishop of Apulia , she with her sonn was beheaded , and Iustus and Pastor , two brethren , suffred vnder Adrian at Complutum in Spaine . About the same time , Simpronissa , the wife of Gerulus , the Marter , suffred , with her seauen children , beeing first , often scourged , then hanged by the haire of the head , then a stone fastned about her necke , she was cast into the Riuer , after her children were martired w●th diuers punishments , they were tied to seauen sta●es & so racked with a pully thrusting thorough one in the necke , another in the brest ▪ another in the heart , another about the nauell , another cut in euery ioynt , another runne thorough with a speare , the last cut a sunder in the middle , then were they cast into a déepe pit , which the Idolatrous Priests intituled , Ad septem Biathanatos ▪ Getulius , also a preacher at Tiber with Cerdelis , Amantius and Prinitiuus ▪ were condemned to the fire at Hadrians commandment : Sophia with her two children , Serapia and Salma , were likewise martired . Hadriana at Eleusina in Athens sacrifising to the gentiles Gods , gaue all men liberty to kill the Christians , wherevpon Quadracus Bishop of Athens and A●stydes ● Philosopher , & Serenus Granus , a great Noble man , w●ote Apologies for the Christians , so l●arnedly la●ing out their innocency , that the Emperour wrot to the Proconsull of Asia , henceforth to exercise no more cruelty vpon the Christians ; thus for a time they had some quiet . Antonius Pius succeeded Hadrian , the rage of the Heathen ceased not to persecute the Chr●stians , but the Emperours affection toward them appeared by an Edict of his to the Commons of Asia , to ●ay the rage against the Christians , ex●e●t they offended the laow of the Empire , willing them to consider their patience in torments , and bouldnesse in Earthquakes and Tempests , when others quaked : This Edict was proclamed at Ephesus in the publicke assembly of all Asia , which applased the tempest of per●ecution in his dayes . The fourth Persecution . AFter him succéeded M : Antonius Verus , many Christians in his time suffred diuers torments ▪ at Smirna some were whipped that their ●eines appeared , and their bowels were seene , and after they were set vpon sharpe shelles taken out of the Sea , and nayles and thornes set for them to goe vppon , and then throwne to beas●s to be deuoured , amongst whom Germanicus suffred so constantly that they admir●d him . Policarpus , a Disciple to the Apostles 86. yeares , a preacher 70. yeares placed by St. Iohn in Smirna , these persecutions beeing begunne , hee hid himselfe , with a few of his company , and continued night and day in supplication for the peace of the congregation .3 . dayes before his apprehension , he dreamed his bed was suddenly consumed with fire vnder him , which hee interpreted that hee should suffer martirdome by fire , and beeing found by the pursuers , hee intertained them cheerfully , made them di●e , and desired an houres respit to pray , which he did in such sort , that they which heard him were astonied , then they brought him to the Citty vppon an Asse , where Irenarcus , Herodes , and his father Nicetes met him , caused him to come into their Chariot and perswaded him to doe sacrifice , but when hee would not , they gaue him rough words , and thrust him downe the Chariot , that he might breake hi● legs , but he went merrily to the place appoynted , where there came a voyce from Heauen to comfort him : the Proconsull disswaded him from the faith , and willed him to say with them , destroy these naughty men , who with constant countenance beheld the whole multitude , & looking vp to heauen said thou , th●● it is , that will destroy these wicked men , then the Proconsu●l was ●arne●● with him ▪ and said , take thine Oth , and defie Christ , & I will discharge thee , who answered , these foure score and sixe yeares I haue béene his seruant and hee hath not hurt me , how then may I speake euill of my Lord and King which hath thus preserued me , and when they could not preuaile by perswasions nor threatnings he was commanded to be cast to the Lion , but because the Lion had his prey already , the people with one voyce required that he might be burned , and when they would haue nayled him to the stake with iron hoopes , he said , hee that hath giuen me strength to ab●de the fire , shall also giue me power that I shall not stirre in this fire , which when they onely bound him , hee praysed God and testified his faith : the fire seemed to the beholders to compasse the body like a vayle , which seemed like gold and siluer , and yéelded a plesant smell ; the fire not consuming his body one thrust him in with a sword , whereby so much blood issued out of his body that it quenched the fire , after the body was taken and burned , At that time suffred twelue that came from Philadelphia with diuers other , as Metrodorus a Minister and Pionius a worthy man , who after grieuous torments were burned , and Carpus , Papylus , and Agothonica a woman were put to death at Pergamopolis in Asia : Felicitas with her seauen Children suffred at Roome , the first was whipped and prest to death , the second and third had their braines broken out , the fourth was cast downe head-longe and had his necke broken , the other thré were beheaded and left the mother slaine with the sword . At this time Iustinus the learned Piilosopher suffred , who wrote appologies to the Senate of Rome , the Emperour , and Liefetenant of the Citty for the Christians , hee preuayled so much with Antonius Pius that he stayed the persecution in Asia , he vanquished Crescens a Philosopher , in reueng whereof hee procured his death . Under this Tyrant also suffered Ptolomeus and Lucius for confessing Christ in Alexandria●in Egypt● a vicious infidell , whose wife was vicious , but conuerted by Ptolameus , and departed from her vicious husband , wherefore in reuenge hee suborned a Centurion to accuse him , who beeing brought before Vrbanus hee condemned him to death , and Lucius a Christian blaming the Iudge therefore , was with him also martired , also Concordus , a Minister of Spoletum , because hee would not sacrifice to Iupiter , but spate in his face , after sundry torments hee was beheaded : Diuers other martires suffred vnder this tyrant , as Symetricus , Florellus , Pontianus , Alexander , Caius Epipodus , Victor , Corona , Marcellus , and Valerian , who were killed because they would not sacrifice to Idols : Under this Tyrant suffred diuers Martirs at Uienna and Lions in France , amongst whom Vetius , Zacharias , Sanctus , Maturus , Attallus , Blandina , Alexander and Alcibiades are chiefly renowned . Vetius Epagathus for reprouing the cruell sentence of the Iudge against the Christians , and making an apology for them was martired , hee was called the aduocate of the Christians . At that time Photinus , Deacon to the Bishop of Lyons , about 90. yeares old , was first beaten , then cast into prison where hee dyed within two dayes . Blandina , was fastened to a stake , and cast to beasts to bée deuoured , but none would touch her , so they put her in Prison vntill another time . Attalus was brought forth , with one Alexander a Phrigian Phisition , who because hee encouraged the Christians before the Iudge , died most patiently broyled in an iron chaire . After Blandina , and one Ponticus , but fifteene yeares ould , was brought forth , the child dyed with extremity of torments : Blandina after whipping gridirons , and beasts , was cast into a nette and throwne vnto a wild Bull , and so gored to death ; they would not suffer the dead bodies to bee buried ; the causes why these Persecutions were so sharpe , was , because the Ethnicks , being seruants to the Christians , by threatning , for feare , said the Christians kept the feast of Thiestes , and incest of OEdipus , with other haiuous crimes . Meleto Bishop of Sardis , and Claudius Apolinaris , Bishop of Hierapolis exhibited Apologies vnto these Emperours for the Christians , so did Athenagoras a Philosopher and Legate of the Christians , whereby the persecution for the same time was stayed , others thinke that if was by a miracle in the Emperours Campe , for when the soldiers wanted water fiue dayes and were like to perish , a Legion of the Christian Soldiers withdrew themselues and prayed , whereby they obtained raine for them , selues , lightenings and ha●le to discomfort and put to flight their enemies , wherevppon the Emperour wrote to the Gouernours to giue thankes to the Christians , and giue them peace of whom came the victory . Anthonius Comodus sonne to Verus succeeded and raigned 13. yeares , some thinke the persecution slaked in his time , by the fauour of Martia the Emperors Concubine who fauored the Christians , by reason whereof many Nobles in Rome receiued the Gospell : amongst whem one Apollonius , being accused by Seuerus his seruant , but this accuser was sound false and therefore had his legges broken , yet hee was driuen to confesse his faith , and for the same beheaded by an ancient law , that no Christian should be released without recantation . The Emperour and the cittizens of Rome on his birth day assembled to offer sacrifices to Hercules and Iupiter , proclaiming that Hercules was Patron o● the Citty ; but Vincentius , Eusebius , Perigrinus , Potentianus , instructers of the people hearing thereof preached against the same , and conuerted Iulius a Senator , with others to the faith , whereof the Emperor hearing , caused them to be tormented , and then prest to death , sauing that Iulius was beaten to death with Cudgels at the commandement of Vitellus maister of the soldiers . Perigrinus was sent of Xistus Bishop of Rome to teach in France where the persecution had made wast , who established the Churches and returned to Rome & was Martired : this Xistus was the 6. Bishop of Rome , after Peter , and gouerned the ministry there 10. yeares Telesphorus succeeded him , and was Bishop 11. yeares , and was martired : after him succeeded Hyginus and died a martyr : after him succeeded Pius , after them Anicetus , Soter , Elutherius about the yeare 180. In the time of Comodus , amongst others , were martired , Serapion Bishop of Antioch , Egesippus a writer of Ecclesiasticall histories from Christ to his time , also Miltiades who wrote his Apology for Christian Religion . About this time wrote Hiraclitus , who first writ Anotations vppon the new Testament ; also Theophilus Bishop of Cesaria , Dionisius Bishop of Corinth , a famous learned man , who wrote diuers Epistles to diuers Churches , and exhorteth Penitus a Bishop that he would lay no yoke of chastity , vpon any necessity , vpon his Brethren , also Clemens Alexandrinus , a famous learned man , liued in that time , and Gautenus , who was the first that read in open schoole in Alexandria , of whom is thought first to rise the order of Uniuersities in Christendome ; he was sent to preach to the Indians by Demetrius Bishop of Alexandria . In this tranquility of the Church grew contention for Easter day , which had beene stirred before of Policarpus and Anicetus , forthey of the west Church , pretending the tradition of Paul and Peter , but indeed it was of Hermes and Pius , kept Easter the 14. day of the first month , the Church of Asia followed the example of Iohn the Apostle , and obserued another day . The fifth Persecution . AFter Comodus raigned Pertinax , after whom succeeded Seuerus , vnder whom was raised the fift Persecution , hee raigned 18. yeares : in the first ten hee was very fauorable , after ( through false accusations ) hee proclaimed , that no Christian should be suffered , wherevppon an infinite number were slaine in the yeare 205. The crimes obiected was rebellion to the Emperour , Sacriledge and murdering of Infants , incestuous pollutions , eating raw flesh , libidinous commixture , worshipping the head of an asse which wa● raised by the Iewes , also for worshipping of the Sunne in rising , because they vsed daily to sing vnto the Lord , or because they vsed to pray towards the East , but the speciall matter was because they would not worship Idols : these Persecutions raged in Affrica , Alexandria , Cappadocia , and Carthage : the number that were slaine was infinite . The first that suffered was Leonides , father of Origen , who but 17. yeares old desired to haue suffred with his father , but that his mother in the night stole away his garments , and his shirt , yet he wrote to his father : take heed you alter not your purpose for our sakes , hee was so toward in knowledge of Scripture and vertue , that his father would often in his sleepe kisse his breast , thanking God that he had made him so happy a father of so happy a sonne : his father being dead , and his goods confiscate to the Emperour , hee sustained himselfe , his mother and sixe brethren by keeping schoole , at length hee applied himselfe wholly to Scripture , and profited in the Hebrew and Greeke tongues , which hee conferred with other translations , as that of the 70. and found out other translations of Aquila , of Symachus and Theodocian , with which he also ioyned 4. others : he wrote 7000. Bookes . the Copies whereof hee vsed to sell for three-pence a peece to sustaine his liuing : hee had diuers Schollers , as Plutarchus Serenus , his brother who was burned , and Heraclitus and Heron , which were beheaded , another Serenus which was beheaded , and Rahis and Potamiena , shee was tormented with pitch poured on her , and martired with her mother Marcella , she was executed by one Basilides , who shewed her some kindnes in repressing the rage of the multitude ; shee thanked him and promised to pray for him , hee being required after to giue an oth , touching the Idols and Emperour , ( as the manner was ) refused it , confessing himselfe to be a Christian and therefore was beheaded . There was one Alexander , who after great torments , escaped and was Bishop of Ierusalem , Narcissus who was 61. yeares old , he was vnwildy to gouerne alone : he was 40. yeares Bishop of Ierusalem , vntill the Persecution of Decius , he erected a famous Library , where Eusebius had his cheefe helpe in directing his Ecclesiasticall History ; hee wrote many Epistles , he licensed Origen to teach openly in his Church : after vnder Decius in Cesaria for his constant confession dyed in prison . Policarpus sent Andoclus into France , Seuerus apprehending him , and first being beaten with bats he was after beheaded : in that time Asclepiades suffred much for his confession , and was made Bishop of Antioch , and continued there seauen yeares . About this time Ireneus , with a great multitude beside were martired , hee was Scholler to Policarpus , and Bishop of Lyons 23. yeares ; in his time the question of keeping Easter was renewed betwixt Victor Bishop of Rome , and the Churches of Asia , and when Victor would haue excommunicated them , Ireneus , with others , wrote to him to stay his purpose , and not to excommunicate them for such a matter . Not long after followed Tertullian who writ learned Apologies for the Christians , and confuted all that the slanderours obiected , hee wrote many bookes , whereof part yet remaine . Victor Bishop of Rome died a Martyr , after he had sitten there 10. or 12. yeares ; he was earnest in the matter of Easter , and would haue excommunicated them that were contrary , but for Ireneus and others who agreed to haue Easter vppon the Sunday , because they would differ from the 〈◊〉 , and because Christ rose on that day . On the other side were diuers Bishops of Asia , as Policrates Bishop of Ephesus , ( alleadging the example of Philip the Apostle ) with his three daughters , of Iohn the Euangelist at Ephesus , Policarpus at Smirna , Thraseas at Eumenia Bishop and Martyr , and of Sagaris of Laodicea , Bishop and Martyr , and Iapirius and Melito at Sardis with diuers other more . This sheweth that varience of Ceremonies , was no strange thing in Gods Church . After Victor succéeded Zepherinus ; he sate 17. yeares . Under Seuerus also suffered Perpetua , Felicitas , and Rouocatus her brother , and Saturnius and Satyrus brethren , and Secumdulus , who dyed in prison , the rest were throwne to wild beasts . Seuerus hauing raigned 18. yeares was slaine at Yorke , by Northerne men and Scots , ( leauing two Sonnes Bassianus and Geta , Bassianus hauing slaine his brother in Brittaine , gouerned the Empire 6. yeares , he was slaine by his 〈…〉 , with his sonn● Pyadumenus raigned one yeare and were 〈…〉 people , then Varius Heliogab : raigned two yeares , very 〈…〉 and was slaine by his Sou●●iers drawne through the 〈…〉 . Aurelius Al●xander S●uerus raigned 13. year●s , well commended 〈…〉 fauoured the Christians . Mammea the Emperours mother , commanded of ●erome for 〈…〉 she sent to ●n●ioch for Origen , who stayed a while with the 〈…〉 and returned to Alexandria , the Emperour and his mother were 〈…〉 Commotion in Germany ▪ Though there was no open persecution in his 〈…〉 Iudges martyred many , because there was no 〈◊〉 to the contrary : as Calixus 〈◊〉 of Rome , who was tied to a great stone , and throwne out of a 〈…〉 He succeeded Z●pherinus , and Vibanus succeeded him , who died a 〈…〉 many 〈◊〉 , amongst whom was ●yburtius and Valerianus , 〈…〉 of Rome , and remained constant to Martyrdome . Agapitus but 15. yeares old , suffered in his time , who was 〈…〉 because he would not doe Sac●ifice , after other torments , 〈…〉 the torments were executing , the ●udge fall suddenly from his 〈…〉 his Bewels burned within him ▪ and dyed vnder whom also 〈…〉 of Rome , was drawne through the Citie and cast into ●●ber . In his time also Pamachus a Senator of Rome , with his wife 〈…〉 other men and women , and Sin pliciu● a Noble Senator ▪ all these 〈…〉 had their heads smitten off and their hands hanged vp on diuerse 〈…〉 Under him also suffered Quiritius , a No●le man of Rome , with his 〈…〉 many more ; also T●berius and Valerianus , 〈◊〉 of Rome and 〈…〉 with 〈◊〉 , and afterwords beheaded ; also Martina a Uirgin . ¶ The sixt Persecution . MAximinus succéeded Alexander , and for the hatered he bare him , he 〈…〉 Pers●cution , against the Teachers of the Church 〈…〉 in his 〈◊〉 Origen writ his Booke De Martyrio ; in ●is time 〈…〉 Rome who ●ucc●●ded V●banus , with Phillip his Priest , was banished 〈…〉 there died . In these times notable men were raised vp to the Church , as Philetus Bishop of Antioch , and Zebenus Bi●hop of the same , Ammonius Schoolemaster of Origen , 〈…〉 Africanus Origens Scholler , and Natalius who had suffered for the 〈…〉 ●●clepiodotus and Theod●tus Arrians promise● 〈…〉 to be the Bishop of their Sect , whereunto he yeelded , but the Lord 〈…〉 and regarding it not , he was 〈◊〉 with Angels , and hee 〈…〉 and what had happened vnto him , so Zephirinus Bishop , with the 〈…〉 him againe . After Pontianus Bishop of Rome , Antonius succéeded , and after him 〈◊〉 Hipolitus Bishop of a head citie in Arabia , hee was a Martyre , he was a great 〈◊〉 . Prudentius maketh mention of great heapes of Mart●res burned by 60. 〈…〉 saith , that Hipolitus was drawne with 〈◊〉 horses through fields , 〈…〉 Go●ianus succ●●ded ; Maximinus and Phillip succeeded him , and 〈…〉 two Emperours were Christned with their Families and conuerted by Fabianus Bishop of Rome and Origen . Phillip ▪ with his Sonne ▪ was 〈…〉 Captaines , because the Emperours had commit●ed th●● treasures vnto ●●bianus . ¶ The seauenth Persecution . DEcius hauing slaine the former Emperours , inuaded the Crown● , in the yeare 50. who 〈◊〉 a terrible Persecution against the Christians . Fabianus was made Bishop of Rome , by lighting of a Doue vpon him in the Congregation , which was minded to elect some Noble 〈…〉 and was put to death by Decius , who proclamed the 〈◊〉 of Christians , Origen wrote of the rightuous●●●● of his Faith● Origen taught and 〈…〉 and sustained 〈◊〉 persecutions . Under Decius be 〈…〉 with bats of 〈…〉 , and death and 〈…〉 part of Scripture , 〈…〉 of the 46. Psalme ; Why dost thou preach my Iustification , and why dost thou take my Testament in thy mouth ? 〈…〉 . In his time Alexanderines Bishop of 〈◊〉 ▪ where he had 〈◊〉 40. yeares , and was brought from thence of Casaria , and died therein prison . M●zananes succeeded him the 36. Bishop after Iames. Babilas Bishop of ●n●●och resisted an Emperour , who against his promise had 〈◊〉 a Kings sonne 〈…〉 suffer him to 〈◊〉 to the Temple of the Christian●s 〈…〉 was 〈◊〉 by him his body was 〈◊〉 into the Sub●●bs of 〈…〉 the Christians , as s●tte as his body taken out of the Temp●e , 〈…〉 with fire . In Decius his 〈◊〉 40. Uirgine suffered in Antioch , one Peter 〈…〉 one Andrew , one Paul●on● , one Nichomachus an● Dionisia a virgin were 〈…〉 and 〈◊〉 Chr●stians were led from 〈…〉 Cappadocta , Germanus , Theophilus , Cesarius , and Vitalis suffered Martyrdome , and Policronios Bishop of Bathlon , and Nesto● Bishop of 〈…〉 Olimpiades and Maximus ; in 〈◊〉 Anatolia a virgin , and Aud●x 〈…〉 the Faith. In his time diuerse suffered in Alexandria before the 〈…〉 sayer 〈◊〉 vp the people ▪ first , they 〈…〉 a Priest , beat him with 〈…〉 him in the face and eyes with 〈◊〉 , and them stoned him . 〈◊〉 tooke Quinta a faithful● 〈…〉 through the 〈◊〉 vpon the hard stones , dashed 〈◊〉 against 〈…〉 then they spoyled all the Christians , 〈◊〉 the citie , and tooke the They tooke Apollima an ancient Uirgin rashed out all her teeth , made a fire 〈…〉 she would deny Chr●st ; but she 〈◊〉 suddenly into the 〈◊〉 and was burned . They tooke one Serapion , and broke almost all the 〈…〉 and cast him from an vpper oft , so he dyed , shortly after came the 〈…〉 against the Christians , wherevpon the Persecution grew more 〈◊〉 . Cromon and Iulianus were laid vpon Camels , and whipped , then cast into thy 〈◊〉 for the testimony of Iesus ; a Soldier tooke part with them going to Mart●●●● , and was beheader ; also 〈…〉 was burned , and Epimacus and Alexander , hauing suffred bands and torments with 〈◊〉 scourges , were burned with 4. women , Ammonarion a holy virgin , Marcuria an aged Mat●on , and Dionisia mother of many faire children , after many torments , were slaine by the ●word . Horon and ●●odorus Egyptian● , were grieuously tormented and then burned ; there was one Dioscorus of their company but ●5 . yeares old , whe●● the Iudge 〈◊〉 for his 〈◊〉 age , being 〈◊〉 at his 〈…〉 . N●mesian an Egypt●an was accused of theft and purg●d , and then was 〈◊〉 of Christianitie and was more grieuously scourged then the théeues , and then was burned . Amnon Zenon , Ptolomeus , Ingenius Souldiers , and an old man Theophilus , they séeing a Christian fearing to confesse his Faith , incouraged him by signes and being noted and ready to be taken ; they pressed to the Tribunall Seate , and confessed themselues to be Christians ; whereat the Iudges and their Assistants were greatly amased , and the Christians imboldened , and they departed glad for the testimony they had giuen . Ischrion often moued of his Master to doe Sacrifice , and refusing , he runne him through with a speare . In this time many wandred in wildernesse , suffered hunger , colde , danger of wilde beasts . Clerimon Bishop of Nilus , an olde man , with his wife , flying to the mountaine of Arabia , could neuer be found againe . Dionisius Alexandrinus suffered much a●fl●ction , and had strange deliuerances . First , the messenger was struck●n blinde & could not finde his house , after which three daies , God had him flye ; after , comming to Ierusalem , he was taken , the Keeper was from home when he was brought to Prison , and the Keeper returning home and finding diuerse runne away , he ranne away himselfe , and tolde the matter to one he met going to a Mariage , who tolde it to them at the wedding , who in the night rushed towards the pri●oners with great shouting , they that kept the prisoners were afraid and left them , then the company willed them to depart , and they t●●ke Dionisius , set him vpon an Asse , and conueyed him away . In this time suffered one Christopherus a Cananite , 12. cubits high ; also Meneates a Florentine , and Agatha a holy virgine in Sicily , who suffered imprisonment , was be●ten , racked , famished , rayled on , tormented with sharpe shels and 〈◊〉 co●es , and her breasts were cut from her body . Amongst others also suffered 40. virgines by diuerse k●nds of deathes ; Triphon a very holy and constant man of Nice , after much torments , suffered death by the sword . Decius erected a Temple at Ephesus , and compelled all the citie to dee Sacrifice ; 7. of his Souldiers refused , and they hi● themselues in Mount Celius in caues ; the Emperour caused them to be rammed vp with stones , and so they w●re Martired . Hieronimus writeth of a godly Souldier , which could not be brought from his Faith , was brought into a pleasant Garden , laid vpon a soft bed , and an Harlot sent to allure him , she offering to kisse him ▪ he bit off her tongue and ●pit it in her face . Theodora a virgine , was commanded to the Stewes , a young man , a Christian , caused her to change garments with him , and conuey herselfe away , and offering himselfe to their violence , being found a man , he confessed himselfe a Christian , and was condemned to suffer , Theodora offered herselfe to the Iudge , and desired that the other might be discharged , he commanded them both to be beheaded , and cast into the fire . Agathon was condemned to lose his head for rebuking them that derived the dead bodies of Christians . One Paulus , and one Andreas , were scourged , drawne through the citie , and aftrer troden to death vnder the féete of people ; also Iustinus a Priest of Rome , and Nicostratus a Deacon , and Portius a Priest of Rome , which is reported to haue conuerted the Emperour Phillip , were all Martyred . Secundarius , as he was led to the Iaile , Verianus & Marcellinus asked whether they led the innocent , whereupon they were taken ▪ and after torments and beatings with waisters , were hanged , with fire put to their sides ; but the Tormentors some fell sodainly dead , others were possessed with euill Spirits . Beza registers these to suffer in this Tyrants time , Hipolitus , Concordia , Hierenius , Abundus , Victoria a virgin being Nobles or Antioch : Belias Bishop of Apollinia ; Leacus , Tyrsus , and Galmetus , Naza●zo , Triphon , Phillas , Bishop of Philocomus ; Philocronius Bishop of Babilon , Thesiphon Bishop of Pamphilia , Nestor Bishop of Corduba , Parmeuius Priest , Circensis , Marianus , and Iacobus , Nemesianus , Felix , Rogatianus Priest Felicissimus , Iouinius , Basilius , Ruffina and Secunda virgins , Tertullianus Valerianus , Nemesius , Sempronianus , Olimpiadus , Teragone , Zeno Bishop of Cesaria , Marinus , Archinius , Priuatus Bishop , Theodorus Bishop of Pontus , Pergentius and Laurencius children , suffered Persecution in Tuscia . Many reuolted , as Serapion ▪ Nichomachus in the middest of his torments , Euaristus Bishop of Africa , Nicoftratus a Deacon , diuerse of them were punished by Gods hand , some with euill spirits , some with strange diseases . At this time rose the heresie of Nouatus , he disturbed Cyprian Bishop of Carthage , and Cornelius Bishop of Rome , he was assisted with Maximus , Vrbanus , Sidonius , and Celerius , but they forsooke him : after he allured three simple Bishops in ●taly to lay their hands on him to make him Bishop of Rome , with Coruelius , whom by all meanes he sought to defeate , and made the people that came to receiue the Eucharist ▪ swea●e they would stand with him . Two young men , Aurelius , which was twise tormented , and Mapalicus in the middest of his torments , told the Proconsull , to morrow you shall see the running for a wager , meaning his Ma●tyrdome . Decius the Emperour raigned but two yeares , and with his sonne , was slaine of the Barbarians ; presently God sent a ple●ue 10 yeares together , which made diuerse p●aces desolate , especially where the Persecution most raigned the Christians comforted and ministred vnto their sicke brethren , the Infidels forsooke their neighbours and friends , and left them destitute of succour , vpon this Plague Ciprian wrote his Booke , De mortalitate . Vibias Gallus ▪ and Volusian his sonne , by treason , succeeded Decius . Gallus at the first was quiet , anone after published Edicts against Christians ; Cyprian Bishop of Carthage was banished , others were condemned to the Mines , as Nemisianus , Fex , Lucius , with their Bishops , Priests and Deacons ▪ to whom , and to Seagrius and Rogatianus Cyprian wrote consolatory Epistles : Lucius Bishop of Rome was banished , whom Cornelius succeeded , but a while after hee returned againe to his Church , and Stephanus succéeded him , and sate 7. yeares , 5. monethe , and died a Martyre , betwixt him end Cyprian fell a contention about rebaptizing of Hereticks . Emilianus slew the former Emperours , and succéeded himselfe , after 3. moneths he was slaine , and Valerius and Galienus his sonne succeeded him . Valerius 3. or 4. yeares was so cut●eous to Christians , as no Emperour before him , that his Court was full of Christians , but he was seduced by an Egyptian Magitian , finding himselfe hindred by them , from the practising of his charmes , hée brought the Emperour to Idols , he Sacrificed Infants , and reised the eight Persecution . ¶ The eight Persecution . CIprian was an African borne in Carthage , an Idolater , and giuen to Magicke , he was conuerted to the Faith , by Ceci●a Priest , by hearing the Prophet Ionas , as sOOne as he was conuerted , he gaue his goods to the poore : not long after he was Priest , he was bishop of Carthage , he had the gouernment of the whole East Church ▪ and Church of Spaine , he was called the Bishop of Christian men : he loued to read Tertullian , and called him his Master . In the time of Decius and Gallus he was banished , in the time of Valerianus he returned againe : but after , he was found in a Carden , and his head stricken off . At this time Zistus Bishop of Rome , with sixe of his Deacons , more beheaded : one Laurence a Deacon , seeing the bishop goe to execution , cryed to him , Deare Father , whether goest thou without thy deare sonne ? He answered , within three daies thou shalt suffer in more painefull manner then I , which fell out accordingly : for Laurence hauing distributed the goods of the poore , by the charge of the bishop , the Emperour hearing thereof , commaunded him to render the Treasure to him ▪ but after thrée daies respite , in sleede thereof , hee presented vnto him a sort of poore Christians , as the Treasure of the Church ; whereupon hee commaunded Laurence to bee broyled on a gridyron , where after hee had suffered a great space , hee said this side is rosted enough , turne vp Tyrant , try whether rosted or raw be bettermeate . A Souldier of Rome was conuerted to the Faith by the constant pro●●●●ion of this Laurence , and desired to be baptized of him , but the Iudge called him , and scourged , and be headed him . At this time suffered Dionisius Bishop of Alexandria , he was banished and scourged , then remoued to a more strait place ; one Gaius , one Petrus , and one Paulus were afflicted with him notwithstanding ; Maximus , Dioscorus , Demetrius , and Lucius , visited the brethren , also Eusebius suffered affliction for the truth , who after was Bishop of ●aodicia : Faustus long after being an oldman , was beheaded ▪ but Dionisius suruiued all these troubles and in great age departed in peace , after he had gouerned the Church of Alexandria 17. yeares , and taught Schoole there 16. yeares , and Maximus succeeded him . In the same time Priscus , Marcus , and Alexander , who stepyed to the Iudge , and declared themselues Christians , with a woman , were giuen to wilde beasts . In Carthage were 300. martyred in a Lime kill for refusing , because they would not Sacrifice to lupiter . Maxima , Donatilla , and Secunda , three Uirgins , after cruell torments , were giuen to beasts , which refused to touch them , then they were beheaded ; also one Pontius after diuerse torments , was giuen to beasts , who refusing to touch him ▪ he was burned at which time Claudius his Iudge with Anabius his assistant , were taken with wicked Spirits , and bit off their owne tongues , and died . The same time Zeno Bishop of Uerona was Martyred ; one Phillippus President of Alexandria came downe with his Wife , two Sons , and his Daughter Eugenia she with two E●nuches , Prothus and Hiacintus , were conuerted to Christianitie ; she put on the apparell of a man to a●●ide trouble , and to heare Helenus Bishop , and named herselfe Eugenius . Malena a Marton of Alexandria fell in lou● with her , end séeing that by no meanes she could obtaine her sute , she made an outcry , saying that Eugenius went about to de●lowre her , and accused her to Phillippus , so shee was forced to manifest her selfe to her Father ; after , she wonne him and other of her kindred , to the Faith , her Father was after Martyred : after , shee returned to Rome with her Eunuches , and conuerted Basilla , who was beheaded after sundry torments . In the sixt yeare of Valerianus , Victor and Victorinus , with Claudianus and Bossa his wife , after thrée yeares imprisonment , and diuerse torments , were put to death . Fructuosus Bishop of Tarraconia , with his two Deacons Augurius and Eulogius , at their execution , their hands bound behinde them vnloosed , and the fire flewe from them ▪ vntill they had prayed ▪ at which time a certaine Souldier did sée the Heauens open , and the Martyres entred in ; which sight he shewed to the Daughter of Emilianus the President . This Emperour Valerianus , after he had raigned , with his Sonne , about sixe yeares , and afflicted the Christians two yeares , was taken of Sapres King of the Persians , who made him alwaies his footstoole to get vppon his horse till hee dyed . At the same time , amongst the Romaines , there happenned 30. Earthquakes together , whereupon the Persecution was moderated : yet some ●uffered , as Marinus , a Noble-man , he was accused to be a Christian of him that should succeede him ; the Iudge gaue him three dayes to aduise himselfe , but being incouraged by Theodi●tus Bishop of Cesaria , hee presented himselfe to the Iudge , by whose Sentence he was beheaded . Galienus succeeded Valerianus , and Claudius succeeded him . Vincentius maketh mention of 262. Martyres that suffered vnder him : Quintilianus succeeded him after Aurelianus , vnder whom was moued the ninth Persecution . ¶ The ninth Persecution . AS Aurelianus was subscribing the Edict against Christians , he was terrified with ●●ghtning ▪ and about the 6. yeare of his raigne was slaine , yet Vincentius and Orosius reckon vp a great number of Martyres which suffered vnder him in Fraunce and Italy . Publius Annins Tacitus succeeded Aurelianus , and raigned 6. moneths ; his brother Florianus succéeded him 60. daies . Marcus Aurelius succéeded him , surnamed Probus ; he moued no Persecution : after he had raigned 6 yeares , 4. Moneths , because , by reason of Peace , he had no worke for his Souldiers , therefore he was slaine . Carus with his two Sonnes , Carinus and Numerianus succéeded him 3. yeares Numerianus kil●● Cerillus , for not suffering him to enter into the congregation of the Christians , he being their Bishop ; he was slaine of his Father . Dioclesian succeeded ; vntill the 19. yeare of his raigne the Church was quiet , which quiet●●sse had indured 44. yeares ; the Church grew mightily , and the chiefe of them in fauour with the Emperour , were Derotheus and Gorgotheus , and diuerse moe . The Church began to were wanton with Peace , and to build large Churches , but their desolutenes broght on them the tenth persecution . ¶ The tenth Persecution . VVHilst Dioclesian abstained from Persecuting , he obtained diuerse victories , and being proud thereof , he would be worshipped as a God , calling himselfe brother of the Sunne and Moone , inioyned the people to kisse his feete , and in the 19. yeare of his raigne he moued Persecution , he commaunded the Churches of Christians to be destroyed , and the Scriptures to be burned ; put Christians from Magistracie , and constrained them with torments to offer to Idols . After the Proclamation of the Edict , a Noble-man , a Christian openly rent it in pieces , for which act he was put to most bitter death . Dioclesian began with his Campe , willed the Christians to lay away their weapons , and giue ouer their charges , which they did willingly . At Tyre there were Christians giuen to cruell beasts : preserued miracul●usly , though they were kept hungry of purpose ; they raged against those that brought the Christians , and deuoured them they could catch , therefore they were beheaded , and cast into the Sea. At that time was Martyred the Bishop of Sidon , but Siluanus Bishop of Gazen●●s , with 39. others , were slaine in the Mettie-mines ; thon Pamphilius an Elder , and the glory of the Church of Cesaria , whom Eusebius writeth of , was Martyred . All the Bishops and Teachers in Syria were imprisoned ; Tyrannion throwne to fishes , Arnobius a Physition , slaine with brickbats , some drowned themselues rather then they would worship Idols , Siluanus Bishop of Emissa , with others were throwne to wilde beasts . In Mesopotamia the Christians were hanged by the feete , and choked with smoke : in Cappadocia their legs were broken , in Cilicia Taragus , Probus , and Andronious Martyred : the Persecution was so outragious , that they refrained not from the slaughter of the Emperours children , & the chiefest Princes of his Court , amongst whom was one Peter of the Houshold whom the King did loue as his owne childe , after cruell torments , he was whipped to the bones , powdered with salt and vineger , and ●ofled with a fire . Dorotheus and Gorgonius séeing it , reproued the Emperour , and confessed they were Christians ; wherefore , though they were in great authoritie , they were almost tormented as he , and strangled . Anthonius Bishop of Nicomedia , and Lucianus , and a great company of ●artyrs were beheaded . Dioclesian beheaded his owne wife Serena . Elampia , Agapen , Irenea , Cronia , and Anastachia were burned , 2000. Christians were burned in one Temple : In Arabia many Martyres were slaine with ●xes : I● Phrigia , a whole Citie of Christians compassed , set on fire , and burned : In Melitina , the Bishop and Elders were cast into prison . A Sheriffe in doing execution vpon the Christians was conuerted , and confessed himselfe a Christian , and after diuerse strange torments , was burned . Eugenius , Auxentius , Marderius , were Martyred : In Egypt , Pelus and Nilus Bishops , were Martyred , the rage was great in Alexandria the Bishop thereof and Elders , Faustus , Didius , Ammonius , Phildas , Hefichius , and Theodorus , with many other were Martyred . ( 6660. Souldiers , being Christians , vnder the Christian Captaine Mauritius , lying at 〈◊〉 in Egypt , refusing to worship Images , died altogether constant in the Faith. Ascla , Phremon & Apolinius with diuerse Christians , were martyred at Anteno , in Scilia were 79. put to death ▪ in Calcedon Euphenea was martired , in Rome , Iohn & Crispus Priests , at Babem● Agricola and Vitalis , at Aquilia the Emperour commaunded 〈◊〉 man to kil the Christians , where Felices and Fortunatus was killed , Victor suffered at 〈…〉 Belua●ns Lucian suffered . In Spaine was great persecution as at Emerita , Eulalia , Adula , Vincensia , Sabina , and Christiana suffered ; Leucadia virgin , Augusta , and 18. besides were martyred . Where was such Persecution at ●re●●rs by the riuer Mosella , that ●he blood of Christians 〈◊〉 like a little Brooke , and coloured by Riuer ; Hors●men 〈…〉 to kill the Christians : Agripina and Augusta were 〈…〉 . In 〈◊〉 all the Christians were destroyed , no tongue 〈…〉 the deathe and 〈◊〉 that this Tyrant vsed , hanging them by one hand , 〈…〉 them ▪ and 〈…〉 but not to death : but euery day . Eusebius saith , he saw the the 〈◊〉 of the pesecutors blunt with often slaughter , themselues for wearinesse sit downe and 〈◊〉 ; but the Martyres nothing 〈◊〉 were patient for Chr●sts sake . Miletus Bishop of 〈◊〉 gaue backe , wherefore Peter Bishop of 〈…〉 so did Marcellus Bishop of Rome , wh●refore he was 〈…〉 and was Martyard . In 30. dayes were 〈◊〉 17000 Martyres , besides many that 〈…〉 There were Mariy●●d at Alexandria . 300. 〈…〉 120. more Martyres . This Persecution endured vntill about the 7. yeare of Constantius ; at length , being out of hope to ex●inguish them , the slaughter ceased ▪ yet they 〈◊〉 many , and put 360. Regmus 〈◊〉 the eyes of 〈◊〉 and condemned many to the 〈◊〉 . After Dioclesian and Maximi●anus had raigned about 〈◊〉 . yeares th●y●●● vp the Empier , and the Empire remained with Constantius , and Gal●●ius Maxeminus . Maxeminus presecuted the Persecution about 7. yeares , vnt● the years 318. but Constantius ●ather ●auoured the Christians ●and to try 〈◊〉 Cour●iers he ●eigned in Sacrifice to 〈◊〉 , and commaunced his Houshold so to d●e , and finding a number that constantly refused ●e cherished them and 〈◊〉 them to great places , and refused the back●●ders . Maximinus vsed great cruceltie in the East Churches 〈◊〉 God stayed his rage by sending him 〈◊〉 a bothe as pu●●●fied his ●●trals , from whence came inumerable multitudes whereupon he published Edicts of Peace to the Christians and desired them to pray for him , but 6. monethes after he set out con●rary of 〈◊〉 and 〈◊〉 them to be● 〈…〉 so Persecution rose againe as great as before . Siluanus , Lucianus , Petrus Bishop , Querinus Bishop , Marcellus , T●mothe , Victorianus , Symphocrianus , Castorius , Cast●us , Cesarius , Me●●●ous , Nobilis Dorotheus , Gorgamus , Pet●us vnto inumerable Martyris ; Iuliana , Cosmus Damanus Basileus , with ●eauen others , Dorathca , Theophilus . Theodosia Vita● is , Agricola , ●●cha , Philemon , Hireneus , Januarius , Festus , Di●iderius , Grigorius , Spolitanus , Agap●●s , Cro●ia , Hirenea . ●●heodora , with 270. others . Florianus ▪ Prinius , Felicia●●● , Vitus , Modestus , Crescentia , A●binus , Rogatianus , Donatianus , 〈◊〉 Catharina , Margareta . Lucia 〈◊〉 A●theus the King with 3700. Simplicius Faust●●●s , Beatrix , Panthaleon , Grigor●ns , Iustus , Leocandia , Anthonia , with infir●● . Felix Victor , with his parents , Lucia widdowe , Germinianus , with 79. others ; Anastacia , C●●●ogonus , Felix , Audactus , Adrianus Nathalia , Agnes of 13. yeares olde , these 〈◊〉 many other were then Martyred . The Emperour in his Edict declared what plently they enioyed when they adored their 〈◊〉 . As 〈◊〉 as that Persecution began , there was a miserable F●mine a●d Pestilence , wherein the Christians ( to their power ) re●●ued the Gentiles , whereby grewe some yeare . 〈…〉 a Christian woman , whose husband they had killed to satisfie the filthy desire of the Emperour , shee killed her selfe rather then she would so doe . He banished a Noble woman of Rome , because she gaue her goods to the Church . The people of Rome , wearied with the vil●any of Maxentius , ●●quired ayd● Constantine , he gathered an Armie in Fraunce and Brita●ne , and being in 〈◊〉 , looking vp to Heauen about the going downe of the Sunne , he sawe a brightnesse like acrosse , with Starres of equall bignesse , with this inscription , In hoc vince . Eusebius Pamphilus reporteth he heard Consta●tine often affirme it ; In the 〈…〉 , Christ appeared vnto him with the signe of the same Crosse , b●●ding ●im make the figure thereof and carry it before him in his warres , and he should hau● v●ctory ; whereupon he 〈◊〉 towards Max●ntius , who not being able to sustaine Constantines ●orce , and 〈◊〉 ●o the C●tie , was ouerthrowne of his horse in the floud , and ●●owned , and so ended th● last Persecution , he gaue li●ertie , by Procl●mation , to Christians ●o prolesse their Religion : Di●clesian hea●ing her●of , dyed for sorr●w some say he poysoned 〈…〉 . Licinius first ●oyned with Constan●●ne , and ●onqu●red Maximinus a great 〈◊〉 in the West , who killed his Charm●rs that 〈◊〉 him ●o warre , and 〈…〉 with a disease , he glorified the God of the Christians , and made a Lawe for their 〈◊〉 . Licinius called Learning ▪ the poyson of the common wealth , and said it was a 〈◊〉 for a Prince to be learned ; he said , the Christians prayed for Constant●●● 〈◊〉 and not for him , therefore he persecuted them , first in his owne Court , them in the 〈◊〉 he rased many Churches to the ground , he hanged Theodorus on a Crosse , thr●st nayles into his a●me pits then strucke off his head , He put to death Basilius Bishop , Nicl●olaus Bishop Grig●r●us of Armenia the great Paul of 〈◊〉 whose ●ands were 〈◊〉 off ●ith a ●earing Iron , in Sebast●a he drowned 40. Souldiers in a horse Pond , the wiues of these 40. with Ammones a Deacon , after inumerable torments were sla●●e with th● sword . Diuerse b●t●els were sought betwéene Licinius and Constantine first in Hungary , where he was ou●r throwne , in Macedonia , where he fled and ●ep●yred his Arm●● , and being vanquished by Sea and Land , he yeelded to Costantine , and was comm●●●●d●● liue a priuate life but he was killed by the Souldiers in the yeare 324. Constantius ●he father of Constantine dyed in the yeare 310 ▪ and wee buried at Yorke . A●bon , the fi●st that su●●●red Martyrdome in England , he was conuer●●d by A● phibolus , a persecuted Clarke which he lo●ged ; the Prince hearting thereof , sent out 〈◊〉 for him , Albon came to the Souldiers who brought him to the Iudge , and 〈…〉 would not sacrifice to Diuels , after he was grieuo●sly scourged he was beheaded , the Clarke fled into Wales , where he was set and made to runne about a Stake , his b●lly being opened , whilst 〈◊〉 owels were drawne out , hee was stabbed with waggers , and after stoned , this was Anno 301. It is to be noted that England was no● touched with any of the nine Persecutions , but onely with the tenth , in which almost all Christiantie was in the 〈◊〉 ex●inguished . Galerius threatning the Christians in Antioch , Romanus a Noble man encouraged them he was strangely tormented , he requ●red the Tyrant that a childe should be presented vnto him , he asked the childe whether it was ●ore reason●ble to serue one God rath●r th●n ●umerable ; the Childe answered the Tyrant , that one God was to be worshipped ; the Tyrant scourged the Childe , and pulled off the skinne of his head , the mother being by , exhorted the Childe to patience , the Childe was beheaded , and Romanus cast in the fire , which when it would not burne him , hee was ●●angled in prison . Gordius a Centurion liued in the Desert a long time , but at a ●eest of Mars he got vpon the highest p●ace of the Thea●or , and v●tered himselfe to all the people to bee a Christian ; after many torments , he was ●urned . Menas likewise ▪ a Souldier , con●essed himselfe a Christi●n in Colis , and af●er diuerse torments , wa● beheaded . Basilius writeth of 40. Martyres , young Gentlemen , professing themselues Christians , they were caused to stand in winter in a Pond all night , and in the morning bnrne● . Nicephorus reporteth of 40. Martyres drowned in a Ponde at Sebestia . Cirus a Poysition , with one Ioannes , led a solitary life in Arabia in Persecu●ion , they hearing of the imprisonment of Athanasia with her three daughters , Theo●●ste , Theodota , and Eudoxa , they came to confi●me them , and being accused , and would not doe Sacr●fice , they were put to death . Sebastian , Lieutenant or Diaclesian , was accused to the Emperour for encouraging diuers Martyres : he was brought into the Fielde , and of his owne Souldiers shot through with innumerable Darts , after threw his body into a Iakes . Nicostratus , with Zoe his Wife : Tranquillinus , with Martia his Wife ; Traglianus , Claudius , Castor , Tiburtus , Castullus , Marcus , and Marcellus , with others moe suffered with him . Barla , a Nobleman , whom Basilius mentions in a Sermon , after many torments he was sacrificed on an Altar of their Idols , they put Fire and Incense into his hand , thinking he would scatter it vpon the Altar , and so haue sacrificed , but the fire burning about his hand , it endured as if it had béene couered about with Embers , he saying the Psalme , Blessed is my God which teacheth in hands to fight . Vincentius was so racked , that all the ioynts of his body cracked , then there was many wounds made in his body , then his flesh was combed with Iron Combes , sharply filed , then they scourged him , then they laid his body vpon an Iron Grate , and opened it with Hooks , then they seared it with diuers plates , sprinkling the same with hot Salt , then they drew him into a Dungeon sprinkled with sharpe shels , and locked his féete in the stockes . Philoronimus forsooke great possessions for Christ , and was beheaded , and neither Friends , Wife , or Children could moue him : also , Procopius being conuerted , brake his Siluer Images , and gaue them to the poore , after gréeuous torments , his hands and féet being cut off he was beheaded : so was Grigotius a young man vsed . Panthion , Theodorus , and Gerion , with 318. were martyred , Hermogines , Eugraphus , Samonas , Gurias , Abilus , Hieron , Indes , Dominas , with two thousand were martired . Enclasius and Maximinius , whom Fausta the Uirgin conuerted in her torments : also , Thusus , Lucius , Callinicus , Apollonius , Philemon , Asilas , Leonides , Arianus , Cyprian Byshop of Antioch , before his conuersion being a Magitian , suffered with Iustina a Uirgine . Glicerius , Felix , Fortunatus , Achileus , Arthemius , Ciriacus , Anthonius , Marcellinus , Cucusatus , Barcimonia , Felix Byshop , Audactus , Ianuarius , Fortunatus , Septimus , these suffered vnder Dioclesian . Cassianus was stabbed of his Schollers with Iron Pen● wherewith they vsed to write . Eulalia was shut vp of her Parents , least she should be cause of her death , shee brake out in the night , came to the Iudge , confessed her selfe a Christian , and reprooued the cruelty of the Iudge , and their vanity in worshipping Images , she threw downe the Idols , and scattered the Incense when she was brought to worship them ; she had one ioynt pulled from another , her flesh was scraped off with clawes of beasts to the bones , she reioysing and praising God , they seared her breasts with torches : when they had caught her haire , which hanged downe to her féet and couered her shame , shee opened her mouth ouer the flame and died . Agnes , a Romaine virgine , not marriageable , for her constancy in Christ was condemned to be committed to the common Stewes , and Younkers appointed to assayle her , whom when she refused , she was tied to a corner of a stréet naked : one beholding the Uirgine with vnchast eyes , was striken with lightning , his eies dashed out of his head , whom Agnes prayed for and restored : after ●he was beheaded , she preferred the sight of her Executioners more , then of her louers . There are many myracles reported of her . Katherine openly resisted the Emperor Maxentius to his face , and rebuked him of his cruelty , after she had felt the racke , and the fouresharp cutting wheeles , she was beheaded . Iulitta sued to the Emperor for goods wrongfully detained from her , her aduersary accused her of Christianity , being commanded to doe sacrifice with Incense , shee refused it , and encouraged others , and was burned . Barbara , a Noble woman suffering cruell torments , as cords , and burning of her sides , was lastly beheaded for her Faith. Fausta , Iuliana , Anisia , Iustina , Lucia , Agatha , and Tecla , with all holy Uirgines , suffered in the tenth Persecution . ●aius succéeded Xistus B. of Rome : Marcellinus , Marcellus , Eusebius were Byshops afterward , and then Miltiades , which was the last Bishop of Rome that was martyred : These all were Martyrs . Sapores King of Persia put to death , Acyndiuus , Pegasius , Anempodistus , Epidephorus , Simeon Arch-byshop of Seleu●ia , C●esiphon B. in Persia , with other religious men . 128. Symon , chéefe Bishop of Persia , was accused by the Magitians , as he was leading to Prison : V●●hazares , who was the Kings Schoole-maister , and had fallen from Christianity , who sitting at the Kings Gate , rose vp and reuerenced him , but Simion rebuked him with sharpe words , which made him put on mourning wéeds , sit wéeping at the gate ; saying , what hope haue I of God when my familiar friend Simion disdaineth me , which being knowne to the King , and he confessing himselfe a Christian , the King commaunded he should be beheaded : He desired of the King to certifie that he died for nothing but Christianity , which he obtained ; Simion being in prison , and hearing of it , reioyced , and the next day suffered with an 100. more . Pusices , séeing an old Father shrinke in the sight of the Martyr● , said ; shut thine eies , be strong , and shortly thou shalt sée God , wherefore the King caused an hole to be made in his necke , and thereout pulled his tongue , and so he was put to death , and his Daughter , a Uirgine , died with him in Christs cause , the number of them that were martyred in Persia , was 15000. This comming to Constantines eares , mooued him , he graunted Sapores his Ambassadors all they requested , thinking thereby to mooue him to fauour the Christians , and wrote to them to take compassion on the Innocents , and shewed how the hand of God had béene against Tyrants of the Church . Beniamin , for preaching Christ , was thrust vnder the nailes with twenty sharpe prickes , when hee laughed at it , a sharpe Réede was thrust into his yard , and a long thorny stalke vp into his body vntill hee died . Under Iulianus Apostata , Emilianus was burned , Domitius was slaine in his Caue : Theodorus singing a Psalme , was tormented from morning to night , hardly escaped with life , and being asked how hee could abide the torments , said , at first I felt some paine , but after there stood a young man by me , who so refreshed me , that it greeued me more when I was let down from the Ingine then before . The Arethusians of Syria , tooke a company of Uirgines , Christians , whom first they set sorth naked to bee scorned of the multitude , then shaued them , then couered them with draffe , and caused them to bee deuoured of Swine , their cruelty was the greater , because Constantine restrained them , from defiling Uirgines , and destroyed the Temple of Venus . Marcus Arethusius , because , at the commaundement of Constantine , he pulled down a Temple of Idols , and builded a Church for Christians in the place , they stripped him naked , and beat him gréeuously , then put him in a filthy sincke , then they caused Boyes to thrust him in with sharpe stickes , then they annointed him with Hony and Broath , and hung him in the Sunne as meat for Waspes and Flyes , then they required somewhat towards the building of the Temple againe : he answered , it were as great impiety to conferre one halfe-peny to a matter of impiety , as a great summe . Constantine raigned about thirty yeares : he was borne in Brittaine , his Mothers name was Helena , Daughter of King Coilus ; hee trauailed greatly for the peace of Christians , he set peace amongst the Byshops at dissention ; hee made prouision for Preachers , and caused all to bee restored vnto the Christians that was taken from them by Persecutors . He wrote to his chéefe Captaine , that Ministers should be fréed from all publique duties and burthens : He wrote to Eusebius for the edifying of new Churches , and after he had gathered the Nicene Councel , for the vnity of the Church , he writeth to Alexander and Arius for the same intent . He inioyned a Prayer to his Souldiers in stead of Catechisme . We knowledge thee onely to be our GOD , we confesse thee onely to bee our King , we call vpon thée our onely helper , by thée we obtaine our victories , by thee we vanquish our enemies , to thee be attributed whatsoeuer commodities we presently enioy : by thee we hope for good thinges to come , vnto thee we direct all our sutes and petitions , most humbly befeeching thee to keepe Constantinus our Emperour , and his Noble Children to continue in long li●e , and to giue them victory ouer their enemies , through Iesus Christ our Lord , Amen . He graunted great immunities vnto the Ministers that they might appeale from the ciuill Iudge to their Byshop , whose sentence was of as great value as if the Emperor had pronounced it . He prouided maintenance for liberall Sciences and Arts , for the Prosessors , there Wiues and Children , and gaue them great immunities . He wrote to Eusebius Byshop of Nicomedia , to procure fifty Uolumes of Parchment well bound , and cause to bee written out of the Scripture therein in a leageable hand , such things as were profitable for the instruction of the Church , allowed him two Ministers for the businesse : he was a Father to the Church , and inforced himselfe euery way to set forth the Gospell , and to suppresse the contrary . The end of the tenth Persecution . THE SECOND BOOKE Containing the next 300. yeares . BY these Persecutions hitherto , we may vnderstand that what the fury of Sathan and rage of men could deuise to do by death or torments , all was to the vtmost attempted to extinguish the Name and Religion of Christ , yet notwithstanding the wisedome of the world and the strength of men , Christ hath the vpper hand as thou seest . Now because the tying vp of Sathan giueth the Church rest ▪ we will leaue the affaires of the Uniuersall Church , and prosecute the Histories of our Country of England and Scotland , beginning with King Lucius , with whom the Faith began first in this Realme . The Papists doe earnestly contend , that the Faith of Christ was first brought and receiued into England from Rome , both in the time of Eleutherius their Byshop , in the yeare 180. and also in the time of Augustine , whom Gregory sent hither in the yeare 600. but it is proued otherwise by these seauen Arguments . 1 Gildas affirmeth , that Brittain receiued the Gospel in the time of Tyberius the Emperor , vnder whom Christ suffered , & saith farther , that Ioseph of Arimathia , was sent of Philip the Apostle from France to Brittaine , in the yeare 63. and remained héere all his time , and founded the Faith amongst the Brittaines . 2 Tertullian , liuing about the time of Elutherius , testifieth how the Gospell was dispersed by the Apostles , reckoneth Brittany amongst the Countries conuerted by them . 3 Origen , before the daies of Elutherius , said the Brittaines consented to Christianity . 4 Bede affirmeth , that 1000. yeares after Christ , Easter was kept in Brittaine after the manner of the East Church , on the fouretéenth day after the full Moone , what day soeuer it was , and not on sunday as we doe , whereby is gathered , the first Preacher came from the East , rather then from Rome . 5 Nicephorus Lib. 2. Cap. 4. saith , Simon Zelotes spread the Gospell in Brittany . 6 Petrus Cluniensis saith , that the Scots in his time celebrated Easter after the manner of the Gréekes and as the Brittaines , were not vnder the Romain order , nor vnder their Legate in the time of Gregory , nor would admit any primasie of the Byshop of Rome aboue them . 7 By the Epistle of Elutherius to Lucius , it appeareth that Lucius had receiued the Faith before he wrote to Elutherius , for the Romaine Lawes . Elutherius might help some-thing to conuert the King , and to increase the Faith , but was not the first that planted it , but if it were so , it maketh nothing for them , for he challenged no such Supremacy as they doe , and was farre from their errours and superstitions . The Chroniles write , that about the yeare 180. King Lucius , Sonne of Coylus , which builded Colchester , hearing of the myracles of Christians in his time , writ to Elutherius Bishop of Rome to receiue the Faith ; the good Bishop sent him certaine Preachers , which conuerted the King of the Brittaines , and baptized them , there were the twenty eight Priests called Flamines , which they turned to twentie eight Bishoppes , and thrée Arch-Flamins , to thrée Arch-bishops , to wit ; London , Yorke , and Glamargan by Wales . Thus all the Realme setled in good order , Lucius sent againe to Elutherius for the Romaine Lawes , thereby likewise to gouerne the Realme . Unto whom Elutherius wrote againe : we may reprooue the Law of the Romaines , but the Law of GOD wee cannot reprooue : you haue with you both partes of the Scriptures , out of them , by Gods grace , with the councell of your Realme , take yea Law and rule your kingdome of Brittaine , for you are Gods Uicar in your kingdome . The Faith thus receiued of the Brittaines , continued and flourished 216 yeares , vntill the comming of the Saxons , who then were Pagans : whilst Brittaine had thus receiued the Faith , the Emperors of Rome were Infidels , wherefore much trouble wos sought against them , as it was against all parts of Christendome . Lucius , after he had raigned about 77. yeares , died without issue : whereupon followed great misery and ruine to the Realme , for sometime the idolatrous Romaines , and sometimes the Brittaines raigned , as violence and victory would serue ; one King murdering another , vntill at length the Saxons depriued them both . Some write ▪ but falsely , that King Lucius , after he was baptized , forsooke his kingly Honor and the Land , and became a Preacher in France and Germany , and other places , and was made Doctor and Rector of the Church of Cureac , where hee was martyred , but this fansie is contrary to all our English Stories , which doe agrée that he hauing founded many Churches , and giuen great liberalities to the same , deceased in great tranquility in his owne Land , and was buried at Glocester . Betwéene the time of King Lucius , and the entring of the Saxons , there raigned after Lucius Seuerus a Romaine : after him Bassianus , a Romaine ; after him Cerausius , a Brittaine ; after him Alectus , a Romaine ; after him Asclepiodotus , a Brittaine ; after him Coilus , a Brittaine ; after him Constantius , a Romain ; after him Constantinus , a Brittain , by Helena his Mother , the Daughter of King Coilus , and Wife of Constantius . Constantine first made the wals of London and Colchester : when the Romaines ruled it , it was ruled by Infidels , and when the Brittains ruled , by Christians ; yet no persecution was raised in it , vntill the tenth persecution , which was so cruell , that all our English Chronicles report , that all Christianity almost in the whole land was destroyed , Churches subuerted , and the Scriptures burned , as before is shewed . It is worthy to be noted , that Constantine , that worthy Emperor , was not onely a Brittaine borne , but his Mother Helena , Daughter of King Coilus a Brittaine , but also by the helpe of the Brittaines Army , which Constantine tooke with him , with great victories he obtained the peace of the Uniuersall Church , hauing thrée legions with him out of this Realme , of chosen Souldiers . After , Maximinian tooke all the power that was left of fighting Men , to subdue France , and after sent for 100000. Souldiours more at once , at which time Conanus his Partner sent for 11000. Uirgines out of Brittaine , which were drowned and spoyled by the way by Infidels , because they would not pollute themselues with them . Thus Brittaine being destitute of strength , had béene oppressed by Guanus and Melga , had not Guethl●●us Arch-bishop of London , and Constantinus , Brother to Aldranus , defended the Realme and State of Religion . Then came Vortigerne , who murdred Constance his Prince , and inua●ed the Crowne , and fearing Constance his two brothers , he sent for ayde of the Saxons , and married with the Daughter of Hengist , but not long after he was dispossessed of his kingdome by the said Hengist , and the Saxons beeing all Infidels , and the Brittaines were driuen out of the Country . Two hundred seuenty one of their Nobles at one méeting at Almesbury , being subtilly slain by the Saxons , or at a place cald Stonehenge , by the Monument of which Stones , there hanging , it séemeth the Noble Brittaines were there buried . I passe ouer the fabulous Story of the Welchmen , of bringing these Stones from Ireland by Merlin . Some Stories record , they were slaine , being bid to a banket : Thus came the Angles and Saxons fi●st into this Realme , being yet Infidels , about the yeare 469. they were diuers times driuen out by Aurelius Ambrosius , and his Brother Vter , but they returned againe , and at length possessed all , and droue the Brittains into Wales . Hengistus raigned 43. years and dyed in Kent , Galfridus saith he was taken in the warre of Aurelius Ambrosius , and beheaded in the 39. yeare of his raigne . His Sonne Offa succeeded him twenty foure yeares , Octa and Imericus his sons succéeded him , 53. yeares , and were slaine by Vter Pendragon . The Saxons deuided the Realme into s●auen Kingdomes : to the first Kent ; to the second Sussex and Surrey ; the third West-sex , the fourth East●sex ; the fifth Cambridgeshire , Norffolke , and Suffolke : the sixt , the Countries of Lincolne , Leicester , Huntingdon , Northampton , Oxford , Darby , Warwicke : the seauenth was King of Northumberland : they continued so a while with great Warres amongst themselues , at length all came to the possession of the West-Saxons . This ●ingdome began in the yeare 522. and continued vntill about the comming of William the Conqueror , which was 554. yeares . Saint Paules Church in London was builded by Ethelbert , King of Kent , and Sigebert King of Essex , when Ethelbert turned vnto the Faith. Malmsburie writeth , that Mauricius the Kinges Chancellour , then Byshoppe of London , did first begin this famous building of Paules , and after Richard his Successour , bestowed all the rents of his Byshoppricke vpon the same , and it may be the first Church was ouerthrowne by the Danes , and re-edified by these Byshops . These Kings of the Brittaines raigned in Wales and Cornewall , Vortiger , Vortimer , Vortiger againe , Aurelius Ambrosius , Vter Pendragon , Arthur , Constantius 3. Aurelius Conanus , Vortiperius , Malgo , Carecius . The sinnes of the Brittaines was the cause of the iust iudgement of God against them , as out of an old Authour , and partly out of Gildas doth appeare : These bee the words of the Authour : There following Constantinus , and others aboue named , out of the Realme all the Nobility , when the rascall sort had gotten their places , and through aboundance of riches were surprised with pride , they fell into so great Fornication as neuer was heard of , and vnto all manner of wickednesse , that mans Nature is inclined vnto ; hating the truth , louing lyes , regarding euill in stead of goodnesse , receiuing the Deuill in stead of an Angell of light , choose such for their Kings as were most cruell , and if any seemed to bee humble and fauour the truth , they hated and backbited him as a destroyer of Brittaine , and not onely the seculer men did thus , but also the Byshoppes and Teachers , therefore it was no maruell that such a people should loose their Country which they had so defiled . As there were many wicked Kinges among the Saxons , so there were some very good , but none almost frō the first to the last , which was not either slain in war or murdred in peace , or constrained to make himselfe a Monk , whether it were the iust iudgment of God , because they had violently dispossessed the Brittains , they were not only vexed of the Danes , conquered of the Normans , but more cruelly deuoured themselues . Ethelbert King of Cambridgeshire , Norffolke , and Suffolke , came peaceably to King Offa , for dispousage of Athilrid his Daughter , and by the Councel of King Offa , his Wife was secretly beheaded . Wherevpon Offa , through repentance , made the first peter-pence to be giuen to S. Peters Church at Rome . One Lothbrooke a Dane of the Kings blood , being a hauking by the Sea-side in a little Boat , was cast by weather vpon the Coast of Norffolke , and being brought to King Edmund , he retained him in great fauour , at length he was priuily murdered by one Bericke , which being knowne , Bericke was sent away in Lothbrookes Boate without tackling , and was driuen into Denmarke , and being séene in Lothbrookes Boate , and examined of Lothbrooke , he falsely said the King had killed him . Wherevpon Iugner and Hubba , Lothbrookes Sonnes , gathering an Army of Danes inuauaded first Northumberland , then Norffolke , and sent to King Edmund to deuide his Treasures to him , and be subiect to him , else he would dispossesse him of his ●ingdome , he answered he would not be subiect to a Pagan Duke , vnlesse before hee become a Christian , then the Danes besiedged his house , but he fled and pitched a fielde with them , but the Danes preuailing , he fled to the Castle of Halesdon , where they tooke him and bound him to a stake , and shot him to death . Seauen or eight Kings are highly commended in the Histories for leauing there Kingdomes , and becomming Moonkes , but they are more to be discommended for leauing their calling , wherein they might so much benefite the Church . There were foure Persecutions in England , before Austen came into England : the first vnder Dioclesian ; the second , by the inuading of Gnarius and Melga , one captaine of the Hunnes , the other of the Picts , after they had slaughtered 11000. Uirgines , as before made a rode into Brittaine , hearing it wanted strength , and murdered Christians and spoiled Churches without mercy : the third by the Saxons , who destroyed Christs Saints and the Churches , vntill Aurelius Ambrosius restored again the Churches : the fourth , Gurmundus King of the Affricans ioyned with the Saxons , and wrought much grieuance to the Christians of the Land , which persecution remained to the time of Ethelbert the fift King of Kent . In the t●me of Ethelbert , the faith was receiued of the Saxons ; by this meanes Gregory Bishop of Rome , seeing Brittaine Children to be sould in Rome , very beautifull , vnderstanding what Country they were of , pittied that the Country which was so beautifull , and angellicall , so to be subiect to the prince of darkenes : Wherefore he sent thither Austen with about forty Preachers with him , and when they were apaled and would haue turned backe again ▪ Gregory emboldned and comforted them with his Letter , so they came to the I le of ●henet in Kent , Ethelbert as before was King of Kent , he had married one Berda , a French Woman , vpon condition shee should vse the Christian Religion with one Lebardus her Byshop , Austen sent to the King , signifying hee was come from Rome , bringing with him glad tydings to him and all his people of life and saluation , if he would so willingly hearken vnto it , as he was gladly come to preach it vnto him . The King hauing heard of this Religion by his Wife , came to the place where Austen was , Austen against his comming erected a Banner of the Crucifire ( such then was the grosenesse of the time ) and preached to him the word of God , the King promised they should haue all things necessary , and none should molest them ▪ and gaue them frée leaue to preach to his subiects , and conuert whom they might to the Faith. When they had this comfort of the King , they went with procession to Canterbury , singing Alleluia , with the Letany that was vsed at Rome in the great plague , We beséech thée O Lord in all thy mercies , that thy fury and anger may cease from this Citty , and from thy holy house , for we haue sinned , Alleluia , they continued in the same Citty preaching and baptizing , in the old Church of S. Martine , where the Quéene was wont to resort , vntill the King was conuerted , at length the King séeing their myracles , and their godly conuersation , he heard them gladly , and was conuerted in the thirty sixe yeare of his raigne , Anno 586. After him innumerable daily were adioyned vnto the Church , whom the King did specially imbrase , but compelled none , then the King gaue Austen a place for his Byshops Sea , at Christs Church in Canterbury , and builded the Abbey there , where after Austen and all the Kings of Kent were buried , which now is called S. Austine . Then Austen by the commandement of Gregory , went into France to the Bishop of Arelatensis , to be consecrated Arch-byshop , and so was then Austen sent to Gregory , so declare how they had sped , and to be resolued of diuers questions , how Bishops should behaue themselues towards their Clarke , of offerings and Ceremonies , and what punishment for stealing Church goods , and such like , to no great purpose ; therefore if thou béest disposed to sée them , I referre thee to the Booke at large . Gregory , after he had sent resolutions to these questions , sendeth moreouer more Coadiutors , as Melitus , Iustus , Paulinus , and Ruffianus , with Books and implements necessary for the English Church , and in reward of Austines paines , he sent him a Pal onely to be vsed at the solemnity of the Masse , and granteth two Metropolitane Seas , London and Yorke , but granted to Austen during his life , to be cheefe Arch-bishop of all the Land , and that they should not destroy the idolatrous Temples , but conuert them to Christian vses , and that Austine should not be proud of the myracles that God wrought by him , & that he should remember they were not done for him , but for their conuersion , whose saluation God sought thereby . Then he wrote to King Ethelbert ▪ first hee praysed GOD , then the King , by whom it pleased God to worke such goodnesse of the people , then exhorted him to perseuer in his profession , and to be zealous therein , to conuert the multitude , and destroy Idolatry , and to gouerne them in holinesse of conuersation , according to the Emperor Constantinus the Great , comforting him with the promises of life , and reward to come . Austine receiuing his Pall , as aboue said , and of a Monke being made an Arch-Byshop , hee made two Metropolitanes , as Gregorie commaunded ; then Austine assembled the Byshops and Doctors of Brittaine , in this assembly , hee charged the Byshoppes that they should preach the Word of GOD with him : also , that they should reforme certaine rites and vsages in the Church , especially for keeping of Easter , and baptizing after the manner of Rome , the Scots and Brittaines would not agree thereto , refusing to leaue the custome which they so long time had continued . Beda , Fabianus , & others , write of a myracle wrought vpon a Blinde Englishman , when the Brittaines could not helpe him . Austine kneeling downe and praying , restored him to sight before them all , for a confirmation ( as these Authours say ) of keeping of Easter , I leaue the credite of the myracle to the Authors of whom I had it . Austine gathered another Sinode , to the which seauen Byshoppes , and the wisest Men of the famous Cittie of Bangor came , they tooke councell of a holy man whether they should be obedient to Austine , he had them agree to him if hee bee the Seruant of GOD , and you shall know it by his humblenesse and meekenesse , you are the greater number , if he at your comming into the Sinode arise vp and courteously receiue you , perceiue him to be an humble and meeke man : but if he shall contemne and despise you , despise you him againe ; thus the Brittaine Byshoppes entring into the Councell , Austine after the Romish manner keeping his Chaire , would not remooue , wherefore they being very much offended thereat , after some heate of words , departed in great displeasure , to whom Austine said : If they would not receiue peace with their Brethren , they should receiue war with their Enemies . There was in Bangor in Wales an exceeding great Monastery , wherein was two thousand and one hundred Monkes , the Monkes came out of this Monasterie to Chester , to pray for Brocmayle , fighting for them against the Saxons , Ethelbert King of Northumberland seeing them intenti●e to their prayers , and perceiuing it was to pray for their Consull ; he said , although they beare no Weapon , yet with their praiers and preaching they persecute vs , he commaunded his men to kill them , who killed , or rather martyred 1100. of them . The Authors that wrote this , say that the forespeaking of Austine was verified on them , but Galfridus Monumetensis , saith , that Ethelbert the King of Kent being conuerted by Austine to Christs Faith , seeing the Brittaines deny their subiection to Austine , therefore stirred vp the said Ethelfrid to warre against the Brittaines . After Austine had baptized 10000. in a Riuer called Swale by Yorke , on a Christmas day , perceiuing his end to draw neere , ordained Laurencius his Successor : by his Baptizing in Riuers it followeth there was then no vse of Fonts , and the Rites of baptizing in Rome was not then so ceremoniall , nor had so many trinkets as it hath since : and not long after Austine died , after he had sitten Arch-bishop 15. or 16. yeares . About this time also Gregory died , who was called the basest of all the Byshops before him , and the best of all that came after him . Ranulphus Cestrensis writeth , that Iohn the Patriarch of Alexandria , as he was at prayer , there appeared vnto him a comely Uirgine ▪ hauing on her head a Garland of Oliue Leaues , which named her selfe Mercy , promising him if he would take her to Wife , hee should prosper well : After that day this Patriarch was so mercifull to the poore , that he counted them his Maisters , and himselfe as Steward vnto them . Gregory withstood the pride of Iohn , Patriarke of Constantinople , which would be the Uniuersall and Cheefe Bishop of all others , calling him the fore-runner of Antichrist , he brought in the Title of the Pope , Seruus seruorum Dei. Sabinianus succeeded him two yeares , a malicious Detractor of his workes , after him succeeded Bonifacius the third , one yeare . After Phocas had murdered his owne Maister Mauricius the Emperor and his Children , thinking to establish the Empire to himselfe by friendship of his people , and especially with the Pope , he granted Boniface all his Petitions , and to bee Uniuersall head Byshop ouer all Churches . Hiraclius the Emperour that succeeded Phocas , cut of his hands and feete , and threw him into the Sea , but Rome would not so soone loose the supremacy once giuen , as the giuer lost his life : for euer since they haue maintained the same with all force and pollicy , by the word of Gregorie . Boniface may well be called the fore-runner of Antichrist , as Gregory brought in the Stile of Seruus seruorum Dei ; so he brought in Volumus & mandamus , Statuimus & praecipimus . Besides the building of Pauls , as aforesaid , by Ethelbert King of Kent , and Sigebert King of Essex : Ethelbert also founded the Church of S. Andrew in Rochester . Moreouer , he caused a Cittizen to make Westminster Abbey , which was inlarged and new builded by Edward the Confessor , and new re-edified by Henry the third , and when he had raigned 56. yeares he died , Anno 616. The foresaid Ethelfrid King of Northumberland , after the cruell murder of the Monkes at Bangor , was not long after slaine in the Fielde of Edwine , who succeeded him in his Kingdome . First this Ethelfride enuying this Edwine , persecuted him , who hauing fled from him , as he sat in his Study a Stranger appeared vnto him and said ; I know thy thought and heauinesse , what wouldst thou giue him that should deliuer thee out of this feare , and make thee a mightier King then any of thy Predecessors , and shew thee a better way of life then euer was sh●wed to any of thy Ancestors ? wilt thou obey him and doe after his councell ? yea , said Edwine , promising with all his heart so to do , and the stranger laying his hand on his head , he said ; when this is come to passe remember thy tribulation , and the promise which thou hast made , and with that hee vanished away . Presently a Friend of his came to him , and said , the heart of King Redwaldus is with thee . This Redwaldus suddainely assembled an Hoast , wherewith he suddainely gaue Ethelfride battell , and slew him , whereby Edwine was quietly King of Northumberland . He marryed the Daughter of Ethelbert King of Kent , Edwine yet remained a Pagan , albeit his Queene a Christian , and Paulinus the Byshoppe ceased not to perswade him to the Christian Faith. When Paulinus saw the King so hard to bee conuerted , he prayed to God for his conuersion , who reuealer vnto him the Uision before mentioned ; whereupon Paulinus comming to the King , he laie his hand● on the Kings head , and aked if he knew that token ; the King be●ring the Uision , and remembring the token , would haue fal●en at his f●ete , but suffe●ed him not , saying ; O King , you haue vaquished your enemies and obtained your Kingdom , now receiue the Faith of Christ , as you promised , whereupon the King was baptized of Paulinus at Yorke ▪ with many of his seruants , and his Idolatrous Priests , which by their old Law mustride but vpon Mar●s , ga●e vpon Horses , and rode and destroyed all the Altars of their Idols , and their Idols Temple . After this conuersion , was so great peace in the Kingdome o● Edwin , that a woman , laden with gold , might goe safe from the one side of the Sea vnto the other , and by all his high waies he chained a Bowle of brasse at euery Fountaine , for passengers to refresh themselues with , and no man tooke them away during his life . King Oswald , a Christian , by prayer vnto God , with a little company ouerc●me Cadwallo , and Penda the Britain● King , which with a mightie Host came against him . There is much commendation in writing of this Oswalds zeale in religion , and piety towards the poore ; he sent into Scotland for a Bishop called Aydanus , a famous Preacher , as he preached to the Saxons in the Scottish tongue , the King vnderstanding the Scotish tongue , he disdained not to preach and expound the same to his Nobles in the English tongue . King Oswald being at Dinner on Easterday , one brought him word there was a great company of p●re people in the streets which asked almes of him , be commaunded the meate prepared for his owne Table to be caried vnto them , and brake a si●●er Platter in pieces and sen● it amongst them : by his meanes Kinigillus King of the West Saxons was conuerted to Christs Faith , and after he had raigned 9. yeares , he was slaine by the said Penda , who was after slaine by Osway brother to Oswald , and succeeded him in his Kingdome , together with his Cosin Oswine . This Oswine gaue Aydanus , the Scotish Bishop aforesaid , a principall Horse , with the trappers and appurtenances , and as he w●s riding vpon this kingly horse , a poore man craued his charity , who hauing nothing else to giue him , gaue him his hor●e garnished as he was ; wherefore , as he came to Dinner , he King chi●e him , he answere● ; O King , set you more prise by a horse , then by Chr●st ? Then the King prayed him to forgiue him , and he would not hencefoorth finde fault with him for giuing away any of his Treasure : then Aydanus wept , and being asked wherefore he wept , he answered , for that this King cannot liue long , this people is nto worthy to be ●uled by such a Prince , which shortly came to passe , for Osway caused him traterously to be slaine . One Benedict , a great man with Osway , that brought vp Bede from his youth ▪ ●orsooke Oswayes house , and all his kindred , to serue Christ ; he was the first that brought vp the Arte of glazing in windowes . About this time there was a Counsell bolden at Ste●ne-halt , for the right obseruing of Easterday . King Osway began with an Oration , that it was necessary ●or such as serued one God , to liue in an vniforme order , and such as looked for one kingdom in Heauen , should not differ in celebration of heauenly Sacraments : then , by his commandement , Colman Bishop , said he receiued the order of keeping Easter the 14. day of the first Moneth , from his Auncesters , Forefathers , and from Iohn Euangelist : to which ▪ at the Kings commandement , Wilfride answered , Easter is kept alwaies on the Sunday , as we keepe it in Rome , where Peter and Paul taught , in Italy , France . Affrick , Egypt , Greece ▪ and in all the world . I will not reproue Saint Iohn which kept the rights of Moses Law according to the letter , the Church being yet Iewish in many points , they could not reiect Images inuented of the Diuell , which all beleeuers ought of necessitie to detest , least they should offend the Iewes ; therefore Saint Paul circumcized Tymothy , therefore he shaued his head , and Sacrificed in the Temple : all this was done onely to eschew the offence of the Iewes . Therefore ●ames said to Paul ; Thou ●éest brother how many thousand Iewes doe beleeue yet all are zealous of the old Law ; yet , since the Gospell was preached , it is not lawfull for the faithfull to be circumcized , nor to offer Sacrifices of carnal things to God : but Peter remembring that the Lord did rise from death the first day after the Sabbath , instituted Easter on that day , and not according to the Law , and though your forefathers were holy men , what is their fewnesse , being but a corner of an Iland , to be preferred before the vniuersall Church of Christ ? Then said the King ; Did the Lord giue the kingdome of Heauen vnto Peter ? And they both answer●d , yea ; then the King concluded : being Saint Peter is the Doore-keeper of Heauen , I will obey his Orders in euery point , least when I come to the gates of Heauen hee shut them against mee , and with this simple reason they consented . Ethelwood preached vnto the people in Southsax , and conuerted them to Christ in the time of whose baptizing , the raine , which before they lacked three yeares , was giuen them plenteously , whereby there great famine slacked . About this time , the detestable sect of Mahomet began to take place , which well agrées with the number of that beast signified in the Reuelation 666. Of Mahomet came the Kingdome of the Haarines , now called Saracens , to whom he gaue many Lawes : they must pray Southward , Friday is their Sunday , called the day of Venus , he permitted them to haue as many Wiues as they were able to maintaine , and as many Concubines as they list : they must abstaine from wine , excep● on solemne daies : ●hey were to worship one onely God Omnipotent . Moses and the Prophets were great ▪ but Christ was greatest , being borne without mans seede , and taken vp into the Heauen , with many such Lawes ; at length the Sarasins were wholly conquered by the Turkes . Theodorus was sent into England by Vitellianus Pope , and diuerse other Monks with him , to set vp Latine Seruice in England and Mas●es , Cerimonies , Letanies , and other Romish ware , he was made Archbishop of Canterbury , and began to play the Rex in placing and displacing Bishops at his pleasure . He held a Prouinciall Counsell at Therford , the contents thereof were the vniformitie of keeping Easter , that no Bishop should intermeddle in anothers Di●cesse , that Monasteries should be free from Iurisdiction o● Bishops , that Monks should keepe the obedience they first promised , and not goe from one Monastery vnto another without leaue of the Abbot , that none of the Clergy should be receiued in another Diocesse without Letters Commendatory of his Bishop , that foraine Bishops and Clergy men should be content with the hospitality offered them , and not meddle in any Bishops Iurisdiction without his permission , that once a yeare a Prouinciall Sinod should be kept , that no Bishop should preferre himselfe before another , but according to his time of consecration , that as the people increased , so the number of Bishops should be augmented . The next yeare was the sixt generall Counsell of Constance , where this Theodore was present , vnder Pope Agatho ; Mariage there was permitted to the Greeke Priests , and forbidden to the Latine : in this Counsell the Latine Masse was first openly said by Iohn Portuensis the Popes Legate . Colfride , Abbot of Shirwin in Northumberland , writ to Naitonus King of Picts , that shauen Crownes was necessarie for all Priests , and Monks , for restraint of their lusts ; and that Peter was shauen , in remembrance of the Passion of Christ , so we must weare the signe of his Passion on the toppe of our head , as euery Church beareth the holy Crosse in the front thereof , that by the defence of that banner it be kept from euill Spirits ; and exhorted him to imitate the Apostolike Churches , and , when he died , the Prince of the Apostles would open Heauen gate to him ; whereat the King reioyced , and knéeling downe , thanked God that hee was worthy to receiue such a present from England , and made Proclamation for the performance . When Iue , King of the West Saxons , had ruled them 37. yeares , he was perswaded by his wife Etheburge , to goe to Rome to be made a Munke , when the king an● she had rested in a faire Palace , richly adorned , she commanded all the roomes in the Palace to be strewed with Dung of vile beasts , and hogs and beasts to be laid therein ▪ and a Sowe and pigs in her chamber , then she brought the King to visit the Palace , and said , My Lord , where are now the rich ▪ clothes of gold and siluer ▪ that we le●t héere ? where are the pleasant Seruitors , delicacies , and costly dishes that we lately were serued with ? We shall vanish away as sodainly as these worldly things be passed , our bodies that are now delicatly kept , shall turne vnto the filth of the earth : therfore busie you to purchase the Palace that euer shall indure , by meanes of these , and other words , the King resigned his Kingdome vnto Etheraldus his Nephew , and for the loue of Christ , in the habit of a poore man , accompanied with poore men ▪ went to Rome ; and his wife went into the Nunnery of Barkin , seauen miles from London , where , after she had beene Abbesse a certaine time , she died . This ●ue was the first King of the Saxons , that made Lawes for his Country . In this time was Beda , a man of worthy memory , he was a Priest of the Monastery of Peter and Paul , at Wire ; at 7. yeares old , he was committed to the education of Benedict ▪ as before ; at 19. yeares old ●e was made Deacon , and at 30 , Priest. He wrote 37. Uolumes ; in his Treatise vpon Samuel , he said ; If my exposition bring no vtilitie to the readers , yet it conduceth not a little to my selfe , that whilst my cogitation was vpon them , I had little minde of the slippery intisements of the world : hee continued in diligent study , vntill the age of 62. yeares , and in his latter end , whilst he was sicke seauen weekes , he translated the Gospell of Saint Iohn into English. Celulphus , king of Northumberland , when hee had raigned 8. yeares was made a M●●ke in the Abey of Farne ▪ where , by his meanes , Licence was giuen to the Monks of that house to drinke wine , or Ale , which before , by the institution of the aforesaid Aydanus , drunke nothing but milke and water . Cutbert , Archbishop of Canterbury , collected a great Sinod , where these decrées were enacted , that Bishops should be more diligent in seeing to their Office , then in admonishing the people , and liue in peace one with another , and once a yeare goe about all the Parishes of their Diocesse . That they should admonish Abbots , and Monks , to liue Regul●rly , and Prelats not to oppresse their infertours , but loue them ▪ that none should be admitted to Orders , before his life was examined : that the reading of holy Scrip●ures shou●d be more frequented in Monasteries : that Priests should not dispose seculer businesses : that they should take no money for baptizing : that they should teach the Lords prayer and Créed in the English tongue : that they should ioyne in their Ministery after one vniforme manner : that they should sing in the Church with a modest voice : that the Saboth be reuerently obserued : that the 7. Canonicall Powers be obserued euery day : that the Rogation daies should not be omitted : that a Festiual day for all Saints should be celebrated , and a Feast of S. Gregory an● S. Austin , our Patron , should be obserued ▪ that the fasts of the 4. times should be kept : that Churchmen should not giue themselues to drunkennesse : that the Communion should not be neglected of the Clergy , nor 〈◊〉 : that Laymen should be examined , and well tried , before they become Monkes : that Monkes should not liue amongst Lay-men : that publike prayer should bee made for Kings , and Princes . Boniface , Archbishop of Mentz , a Martyre , an English man , wrot a Letter to King Ethelbert , and rebuked him for abstaining from Mariage , that he might liue in luxuriousnesse with Nunnes , and that , he heard the chiefe of hi● Kingdom , by his example , forsooke their wiues , and liued in adultery with Nunnes ; whereby appeareth the great disorder of life that alwaies hath beene in these Religious houses of Nunnes , whose vowe of coacted chastitie hath neuer beene good to Church or Common-wealth ; and this Boniface , and others were most to blame , for that they g●u● occasion thereof , by maintaining such superstitious orders of lasciuious Nunnes , and other religious , restraining them from lawfull Mariage . For we finde of him in Stories , that , he being the Popes Legate , builded Monasteries , Canonized Saints ▪ commanded Reliques to be worshipped , permitted religious Fathers to carry about Nunnes with them a preaching ; and he founded the great Monastery of F●loa in Germany ▪ of English Monkes , in which , no woman might enter , but only Leba and Sec●a two English Nuns , and by him Childericus , king of France was deposed , and Pipinus ▪ the betrayer of his master , made king . From this Boniface proceeded that detestable doctrine ; that in case the Pope liued most filthily , and neglected himselfe , and all Christianitie , and led inumerable Soules with him to Hell ▪ yet ought no man to rebuke him , because he hath power to iudge all men , and ought to be iudged of no man. Pope Gregory the 2. Pope Gregory the 3. Pope Zachary , and Pope Constantine the 1. wrought great masteries against the Gréeke Emperours , Philipicus and Leo , and others , for the maintaining of Images in Churches , of whom Philipicus lost both his Empire , and his eyes : and Leo was excommunicated for the same cause . This Gregory then brought into the Masse Canon , the clause for Reliques , and the Sacrifice for the dead . And Zachary brought in the Prieste Uesture , and Ornaments ; and Constantinus was the first that gaue his feet to be kissed of the Emperours . The aforesaid Pipinus , which was the betrayer of his said master Childericus king of France , and by the Pope made king in his steed , to gratifie the Sea of Rome for this benefit to him , gaue vnto the said sea , the Princedome of Rauenna , and the Kingdome of Lombards , and many other great possessions of Italy , with all the cities thereunto adioyning vnto the borders of Uenice ; and this no doubt , is the same which falsly hath beene thought to ha●e beene the Donation of Constantine . To this Pipinus was sent first into France the inuention of the Orgaines out of Grecia , by Constantinus Emperour of Constantinople , in the yeare 757. Pope Stephanus succeeded pope Constan●inus , and Paul the 1. succeeded him ; hee thundred great Excommunications against Constantinus Emperour of Constantinople , for plucking downe Images , set vp in the Temples , notwithstanding he neglecting his cur●es , destroyed Idolatry to the end of his life . Then Constantinus the 2. came to be Pope , a Layman , & brother to Deside●ius , king of Lumbardy , but he was shortly deposed , thrust into a Monastery , & his eyes put out . Stephanus the 3. succéeded Paul , he cōdemned the seauenth Councel of Constantinople for Hereticall , because the worshipping of Images was condemned there : he aduanced the veneration of Images , commanding them , most Ethnically , to be incenced . In this time Charles the great raigned ▪ by whom the Pope caused D●siderius , the Lumbard , King to be deposed . Pope Adrianus the 1. succéeded him , he added more then all the other to the veneration of Images , writing a Booke for the adoration and vtilitie of them ▪ commanding them to be taken for Lay-mens Calenders . As Pope Paul before him , made much of Petronel , Peters daughter , so this Adrian clothed the body of Peter all in siluer , and couered the Altar of S. Paul , with a pall of golde . He confirmed , by reuelation , the Order of S. Gregories Masse , before the order of S. Ambrose his Masse : in this manner , both the Masse bookes were said vpon the Altar of S. Peter , and the Church doore shut and sealed by many Bishops , who continued in praiers all night , that the Lord would shew by some euident signe which of these Seruices he would haue vsed ; and in the morning they found Gregories Masse booke plucked in pieces , and scattered about the Church , and Ambrose his booke lay open in the same place where it was layde ; Pop● Adrian expounded it , that as the leaues of Gregories booke were sattered all ouer the Church , so should Gregories booke be vsed throughout the world , and that Ambrose his Seruice should onely be vsed in his owne Church , where he was Bishop , so Gregories Masse had onely the place , and hath to this day . Charles , the sonne of the aforesaid Pipinus , confirmed the gift of his Father vnto the Pope , and added thereunto the citie and Dominion of Uenice , Histria , the Dukedomes of Foroinliense , Spoletanum , Be●e●entanum , and other more possessions to the patrimony of Peter , making him the Prince of Rome and Italy , wherefore the Pope intituled him , most Christian King , and ordained him onely to be taken for Emperour , and made him Patricium Romanum ; and Caroloman , Carolus his eldest brother , being ●ead , Bertha his wife , with her two children , came to Pope Adrian , to haue them confirmed into his fathers Kingdome : the Pope , to shew a pleasure to Carolus , would not agrée , but gaue her , and her two children , and Desiderius the Lumbard king , with his whole Kingdome , wife and Children , into the hands of Carolus , who led them into France , and kept them in seruitude during their liues . By this Adrian , and Pope Leo his successor , was Carolus Magnus proclamed Emperour , and the Empire translated from the Grecians to the Frenchmen , in the year 801. where it continued about 102. yeares , vntil the comming of Conradus and his Nephew Otho , which were Germaines , and so hath continued amongst the Almains vntill this time . This Charles builded as many Monasteries , as there be letters in the A. B. C. he was beneficiall to the poore , but cheefly to Churchmen ; he held a Councell at Frankford , where was cōdemned the Councel of Nice●e Irene , for setting vp & worshiping Images . Egbert succeeded Ceolulphus , and when he had raigned 20. years in Northumberland , was likewise shorne Monk , about the time of the death of Ceolulphus , in his monastery . In the year 754. the cities of Weire , London , York , Doncaster , with others ▪ were burnt . In the yeare 780. it rained blood it the citie of Yorke , it fell from the top of S. Peters Church , the Element being cléere ▪ out of the North part of the Temple , & some expounded it to be a token of the comming of the Danes , which entred thi● land about 7. years after . In the yeare 784. Irene Empresse of the Greekes , by the meanes of Pope Adrian , tooke vp the body of Constantinus Emperour of Constantinople , her husbands father , and burned it , and caused the ashes to be cast into the sea , because he disanulled Images , as afore is said ; afterwards raigning with her son Constantine the sixt being at disscen●ion with him ▪ she caused him to be cast into prison , and his eyes to be put out , so cruelly , that within short time he dyed : after , she held a Councell at Nice● , where it was decréed that Images should againe be restored to the Church , which Councell also was repealed by another Councell holden at Frankeford , by Charles the great ▪ wherin he did greatly lament , that no● so few as 300. Bishops of the East did decree that Images should be worshipped , which the Church of God hath alwaies abhorred ; at length she was deposed by Nicephorus , who raigned after her , and after , according to the iust Iudgement of God , ended her life in much penury and misery . The first Crosse and Altar that was set vp in this Realme , was in Heuenfield in the North , vpon the occasion of Oswald king of Northumberland , fighting against Cadwalla , where he in the same place set vp the signe of the Erosse , kneeling , and praying there for victory . The Church of Winchester was founded by Kingilsus , king of the Mercians , and finished by his sonne . Anno 636. The Church of Lincolne founded by Paulinus Bishop 629. The Abbey of Westminster begun by a citizen of London , by the instigation of Ethelbert King of ●ent . 614. The Schooles of Cambridge erected by Sigebert king of East Angles , 636. The Monastery of Malmesbury , by Meldulphus a Scot , 640. after inlarged by Agilbet Bishop of Winchester . The Monastery of Gloster , builded by Opricus king of Mercia , 679. The Monastery of Maybrose by Aydanus the Scottish Bishop . The Nunnery of He●renton , by He●y , which was the first Nun in Northumberland . The Monastery of Hetesey , by Osway king of Northumberland , who with his Daughter Elfred , gaue possessions for twelue Monasteries , 657. The Monastery of S. Martine in Douer , builded by Whitred king of Kent . The Abbey of Lestingie , by Cedda , whom we call Saint Ced , 651. The Monastery of Whithy , by Hilda , daughter to the Nephew of king Edwine ▪ 657. she builded also another Monastery , called Hacanus , not farre ●hence . The Abbey of Abbington , builded by Sissa , king of Southsaxons , 666. Saint Botulph builded an Abbey on the East side of Lincolne , called Ioann● , 654. The monastery in Ely , foūded by Etheldred , daughter of Anna K. of east Angles , 674. The Monastery of Chertsey in Southery , founded by Erkinwald , Bishoy of London 674. he founded also the Nunnery of Barkin . The Abbey of Peterborough founded by King Ethelwald , 675. Bardnere Abbey , by King Etheldredus , 700. Glastenbury , by Iue King of West Saxons , 701. Ramsey , by one Aylewinus a Nobleman , 973. King Edgar builded , in his time , forty Monasteries , he raigned , Anno 678. The Monastery of Wincombe , builded by king Kenulphus , 737. Saint Albons , builded by Offa , king of Mercians , 755. The Abbey of Eusham by Egwinus Bishop , 691. The Abbey of Ripon in the North , by Wilfridus Bishop , 709. The Abby of Echlingheie by king Aluredus 891. The Nunnery of Shaftsbury , by the said Aluredus , the same yeare ; so you see that Monasteries began to be founded by the Saxon kings , within 200. yeares after they were conuerted ; these had a zeale , but they lacked the true Doctrine of Christ , especially that Article of free Iustification by Faith ▪ of Iesus Christ : for lacke whereof ▪ as well the builders , as they that were possessed in the same , haue both runne the wrong way , and béene deceiued : for so much as they did these things seeking thereby merits with God , remedy for ●heir soules , and remission of sinnes , as doth appeare , testified in their owne Records , besides the 7. or 8. Kings that forsooke their Kingdomes to be Monkes ; there were many Quéenes and Kings daughters entred into Nunneries at that time , as thou maist sée them in the booke at large , named . THE THIRD BOOKE Containing the next 300. yeares , from the raigne of King EGBERTVS , vnto WILLIAM the Conquerour . EGbertus , King of the West Saxons , hauing put downe all the other Kings he gouerned ●oly . King Brithricus doubting Egbert , because he was of the kings bloude , was chased out of the land into France ; where , hearing of the death of Brithricus , hée came home , and ●btained the Crowne . King Bernulphus , and other kings , had him in deri●●●on , and made diuerse scorning Rimes of him ; after he assembled his Knights , and fought with Bernulphus , in a place called Elmeden , and there was ods , six or eight against one ; yet Egbert , through the helpe of God , gat the victorie , at length he subdued all the Kings , and ioyned their Dominions to his , Kingdome : he w●nne also the towne of Chester from the Brittaines , or Welchmen , which they possessed vntill this time : then he called a Counsell at ▪ Winchester , where he was Crowned King ouer this land , and where before it was called Brittaine , he sent into all costs , and charged them straitly that henceforth the Saxons should be called Angles , and the land Anglia . About the third yeare of his raigne , the Danes which a little before had made horrible destruction in Northumberland , as before , entred the second time , with a great Host , and spoyled the Isle of Sh●p● in Kent ; Egbert met with them at Carrum , but he was compelled to forsake the Field : but in the next Battell , with a small company , he ouerthr●w a great multitude o● them . The next yeare they turned againe into the Land Westward and ioyning with the Britaines , did much harme in many places of Egberts Dominions ; after that , they a●●aded in the Land , so that many of them were maried to English women , and many , that now be English men , descended of them . Ethelwolfus the sonne of Egbert succéeded him in his raigne ; he was Bishop of Winchester , and by the dispensation of the Pope , was made King : he being nuzled therein , was alwaies deuout to holy Church , he gaue th●m the Tythes of all his goods and Lands , and fréedome from all ser●age and ciuill charges . Hee made his Donation to God , the Uirgin Mary , and all the Saints , for remission of our Soules , and sins , and in that we haue , in some part , eased the seruitud of the Church , they may the more diligently powre forth their praiers without ●easing , to God for vs. It is no swall derogation to the merits of Christ thus to set remission of their sins , and remedie of their Soules , in this Donation , and such like déeds . The● King Ethelwolfe went to Rome with his yongest Sonne Alfred , and committed him to the bringing vp of Pope Leo the 4. and re-edified the English Schoole in Rome , which was founded by King Offa , or king Iue , which in Egberts time was consumed with fire ; and , as king Iue had done in his dominions , he gaue a penny yearely to be paid for euery fire-house throughout the Realme , to the Pope . Also he granted 300. Markes yearely to Rome , to maintaine lights in Saint Perters Church 100 Markes , and to maintaine lights in Saint Pauls Church 100. Markes , and to the Pope one other 100 Markes : this done , he maried Iudith , the daughter of Carolus Caluus , the French King , whom he made Queene , contrary to the Lawes of the West Saxons , that no Kings wife should haue the name , or place of a Queene , because Ethelburge poisoned king Brithericus , her husband . The king was most ruled by the Counsell of two Bishops , one of them was Swithinus Bishop of Winchester , who had béene Scoole-master to the king , the king shewed his kinde Nature , in that he not o●●y followed the aduertisments of his old Schoole-master but in that he ceased not vntill he had made him Bishop of Winchester ; but as concerning the Miracles which are read in the Church of Winchester , of this Swithinus , them I leaue to be read together with the Iliads of Homer , or tales of Robin Hood . Pope Leo the 3 succéeded Adrian , Stephen the 4. succéeded him , and Gregory the 4. succéeded him , in whose time , by the commandement of Lodouicus the Emperour , a generall Synode was commanded at Aquisgrane , where it was decreed that euery Church should haue sufficient of his owne Reuenewes to maintaine the Priests thereof , and that none of the Clergie should weare any Uestures of any precious or scarlet colour , nor Kings on their fingers , except at Masse time , or in giuing Consecra●ions , and that they should not kéepe great ports or Families , or vse great Horses , or vse Dice , or Harlots , or vse any gold or siluer in their shooes slippers , or girdles ; by this it may bee coniectured what pompe or pride in these daies was crept into the Clergie . After him succeeded Pope Sergius the 2. he first brought vp the altering of Popes names , because his name was Os Porci , that is , Swines snoute : he ordained the Agnus twise to be sung in the Masse , and the Host to be diuided into thrée parts . Pope Leo the 4. succéeded him , it was enacted in a Counsell of his , that no Bishoppe should be condemned vnder 72. witnesses , as you sée in the witnesses of Stephen Gardiner , orderly practized ; he ordained the Crosse , all set with precious stones , and gold , to be caried before him like a Pope . Next to him succéeded the Whore of Babilon , who appeared vnto the world , not only after the spirituall sence , but after the very letter and right forme of a whore indeed . In stead of a man Pope , they chose a Whore , called by name Ione the 8 her proper name was Gi●berta , a Dutch woman of Magunce , who went with an English Monke out of the Abbey of Ful●a , in mans apparell , vnto Athens , after through her dexteritie of wit and learning , she was promoted vnto the Popedome ▪ where she sate two yeares and sixe Moneths ; after , in open Procession , fell in trauell of childe , and so died . Pope Benedictus the 3. succeeded her in the whorish sea , he ordained the Dirge to be said for the dead , yet before him ▪ Gregorius the 3. had done his part therein . A●ter him succeeded Pope Nicholas the 1. who inlarged the Popes Decrees with many constitutions ▪ equalling the authoritie of them with the writings of the Apostles . He ordained that no seculer Prince ▪ nor the Emperour should be present at their Counsels , to the end they might murder such as they Iudged to be Hereticks , and that no Lay man shold Iudge Clergy men ▪ or reason vpon the Popes power . That no Magistrate should haue power ouer a Prelat , alledging that a Prelat is called God. That all Church seruice should be in Latine , except with the Sclauonians , and Polonians . Sequences in Masse were by him first allowed , by him Priests began to be ●●strained from Mariage ; wherof Hulderick Bishop of Aus●rough sent a Letter to the Pope , that his Decrees , concerning single life of the Clergie , were farre discrepant from al discretion , I feare how the Members of the Body wil do , when the Head is so greatly out of frame . Is not this a violence & tyranny , when a man is compelled by your Decrees , to doe that which is against the Institution of the Gospell , and the old Law , as appeareth by many examples ; there be many vnder a false pretence of Continencie , going about to please men more then God , some lye with their fathers wiues , some are Sodomits , and play the beasts with brute beasts ; wherefore , as Saint Paul saith ; Because of Fornication let euery one haue his owne wife . When the Counsell of Nice went about to establish this Decrée , one Paphnutius withstood them , confessing Mariage to be honorable , and called the bed of Matrimonie , Chastitie , and perswaded the Counsell from making that Law : some take Saint Gregory for their defence in this matter , being ignorantly deceiued how dangerous this Decree was , and how Saint Gregory after re●●ked the same , with con●igne fruit of repentance : for as he sent to his Fish pond to haue Fish , hée sée more then 6000. Infants heads , which were taken out of the same Mote , then he confessed his Decrée to be the cause of that so lamentable a murder , so he altered his Decrée , commending the counsell of the Apostle , which saith ; It is better to marry then to burne , What can be more foolish , then when any Bishop , or Archdeacon runne themselues headlong into all lust and Adultery , and Incest , and So●omitrie , yet shame not to say , that chaste Mariage of Priests stinkes : and they adde this filthy and foolish suggestion , that it is more honest priuily to haue to doe with many women , then openly to be bound to one wife . After this Nicholas succéeded Pope Adrianus the 2. Ioannes the 9. Martinus the 20 Adrian the 3. and Stephen the 1. By this Adrian it was decreed , that no Emperour , after that time , should haue any thing ●o doe in the election of the Pope , and thus began the Emperours first decay , and the P●pacie to swell ▪ and rise alo●t . About the latter end of the raigne of Ethelwolfe , the Danes with 33. ships , arriued about Hampshire , through whose barbarous tyranny much bl●ut shed and murder hapne● heere amongst English men . They first ouercame Ethelwolfe ; and after , he and his Sonne Ethelbaldus , warring against them in Sou●her● , at Okley , ●raue them to the Sea ; where they houering a space , burst in againe with horrible crueltie . Besids the iust Iudgement of God for their manifold sinnes , which at this time most plentifully abounded , there was two outward causes of the Danes comming into England ; the first was , the death of Lothbroke ▪ which was falsly imputed to King Edmond ▪ as is ●●●ore recited . The other was giuen by the meanes of Osbright , raigning vnder the King of West Saxons in the North parts , who rauished the wife of Bruer one of his Nobles ; wherefore the said Bruer tooke shipping , and sayled into Denmark● , where hee was brought vp , and had great friends ; and making his mone to Codrinus the King , who being glad of some iust quarrell , leuied a great Army , and sent them with ●ugnar and H●bba , his chiefe Captaines , into England , who first arriued at Holdernesse , and burned vp the Contry , and killed , without mercie , men , women and children : and entring towards Yorke , entred battell with Osbright , where he , with the most part of his Army , was slaine , so they tooke possession of Yorke . Ethelbald , eldest sonne of Ethelwolfe succeeded his Father in Westsex , and Ethelbright ●is second sonne , in K●nt ; they raigned both together 5. yeares . Ethelbald maried Iudith his Stepmother , his Fathers wife . After these two , succeeded Ethelred , his third sonne , he was so incumbred with the Danes , that he and his brother Alured , fought nine battels with them in one yeare , and they spoyled and burned the citie of Yorke . The Northumberlands likewise rebelled , thinking to recouer their Kingdome againe , whereby the strength of England was weakened , and the Danes the more preuailed , after he had raigned 5. yeares in much trouble , he died . Alured , otherwise called Alfride , his brother succeeded him ; in the second Mon●t● that he was made King , he gaue the Danes a battell besides Wilton , but he was put to the worst ; yet the Danes did agree with him to depart out of Westsax , and re●●ned from Re●ding to London , and abode there all that winter : the number of the Danes were so increased , as it is written of th●m , that in one day 3000. of them were slaine , sho●ty after they increased double as many . The Danes hauing the Rule of the North part of England from the Thames ▪ wi●h M●rcian London , and Essex , they disda●●ed that Alfride should beare any rule on the other side of the Thames ; whereupon three Kings of the Danes ▪ with all their strength , made warre with him , that King Alfride being ouerset with his e●emi●s , and forsaken of his people , he withdrew himselfe into a wood Country in Summersetshire , called Etheling , standing in a Marsh , that there is no comming to it without bo●e , where he had nothing to liue by , but what he got by hunting , and fishing ; there was a Cottage of a poore Swineheard , called Dunwolfus , by whom the King was cheered with such poore fare as he and his wife could make him , for which , the king after set the Swineheard to learning , and made him Bishop of Winchester . Notwithstanding , the king , in time , was comforted by the prouidence of God : First , 1300. Danes were slaine , as they landed , by an ambushment of King Alfrids men , who lay in Garison for their owne safetie , then the King shewed himselfe more at large , and men out of Wiltshire , Somersetshire , and Hampshire came to him , vntill hee had a strong company Then the king apparelled himselfe in the habit of a Minstrell , as he was very skilfull in Musicke , and entred into the Tents of the Danes , lying at Eddingdon , and there espied their Idlenesse , and heard much of their Counsell , and sodainly , in the nigh , he fell vpon the Danes , and slew a great multitude of them ; his Subiects bearing of his manly Uictories , drew to him daily , so he wonne Winchester from the Danes , and diuers other townes , and forced them to sêeke peace , the which was concluded , vpon condition that Gutrum their King should be Christned , and that such as would not be Christned should depart the Country . King Alfride , was king Gutrums Godfather at his Baptisme , and named him Athelstan , then he gaue Norfolke ▪ Suffolke ▪ and part of Cambridgeshire , and Northumberland to them that were Christned , those that would not be Christned , though they departed the Realme , they did diuerse times returne againe , and did much spoile in many parts of the Realme , but King Alfride ouercame them euer . During the whole time of the Danes , the Land was plagued with warres , pestilence , and murren of beasts : the King alwaies thanked God , what troubles soeuer hapned vnto him , and after hee had raigned 29. yeares and sixe moneths , he died , and is buried at Winchester . He euer bestowed eight houres in the day in studie , there was none in England more quicke in vnderstanding , nor more elegant in interpreting then he was . He sent for many learned men out of other Countries , to instruct his people . He was the first that ordained certaine Schooles of diuerse Arts , at Oxford , and Franchised them with great Liberties : he translated many bookes into the Saxon tongue ; all that he could , by faire meanes and threats , he endeuoured to stirre vp his subiects to learning : he preferred none to any great place , except he were learned ; since his time , learning was neuer extinguished in this Realme , Edward his sonne succeeded him in his kingdoms . After Stephen the fist was nine Popes of Rome in nine yeare . Formosus being Bishop of Porti●ax , had offended Pope ●one the 8. which was a woman , as before , and being afraid , fled ; and because he would not returne , he was excommunicated , and after disgraded , and made to sweare he would neuer claime his Bishopricke againe , but remaine a seculer man : but Pope Martine released him of his Oath , and restored him to his Bishopricke , and shortly after he obtained the Pap●ci● ; whereupon was a great controuersie : some held , because of his degradation and Oath , he could not be Pope ; others held the contrary , because he was absolued by Pope Martin from that his periury and Degradation . He sent to Arnulphus for ayde , who marching to Rome , they would not suffer him to enter ; and a Hare comming néere the Citie , the Host of Arnulphus followed after with such a maine cry , that the valiant Romaines , for very feare cast themselues downe from the wals ; so that Arnulphus , with a little labour , scaled the wals , and gate the Citie : thus he obtained the citie of Rome , and rescued the Pope , and beheaded his aduersaries , whom the Pope to gratifie , blessed him , and crowned him for Emperour . After Formosus succéeded Bonifacius the sixt , after him Stephen the sixt , which so enuied Formosus that he abrogated all his Decrées , and tooke vp his body , and cut off two fingers from his right hand , and threwe them into Tyber , and buried the body in a Laymans Sepulcre . Romanus succéeded him , and repealed the Acts of Stephen , against Formosus . Theodorus the second succéeded him ; Iohn the tenth succéeded him , who repugned the Romaines , and held a Sinode at Rauenna of 74. Bishops : the French King Eudo , with his Archbishops , being present , where he ratified all the Decrées of Formosus , and the contrary Acts of Stephen the sixt were burned . After him Benedictus the 4. after him Leo the 5. who was with strong hand taken and cast into prison , by one Christopher , his owne Houshold Chaplin , which Christopher being Pope 7. moneths , was likewise hoysted from his Papall throne by one Sergius , he thrust him into a Monastery , and shore him a Munke ; thus in nine yeares were nine Popes . This Sergius was rude , vnlearned , proud , and cruell ; he before was put backe from the Popedome by Formosus , wherefore he caused the body of Formosus to be taken vp againe , disgraded him , beheaded him , and cut off the other thrée fingers which were left , and threw his bodie into Iyber ; and deposed all such as by Formosus had beene consecrated . By this Pope Sergius came vp the vse to beare about Candles on Candlemasse day , for the purifying of the blessed Uirgin , as though the sacred conception of the Son of God were vnpure , and to be purified by Candlelight . Pope Anastatius succeeded him , after him Pope Laudo succéeded , which was father of Pope Iohn the 11. Pope Iohn is said to be the Paramour of Theodora , a famous Harlot of Rome , by whom he had a daughter called Marozia , and the aforesaid Pop● Sergius had a sonne by her , which after was Pope Iohn the 12. After , she maried Guido Marquis of Tuscia , by the meanes of whom , and his friends at Rome , she caused Iohn the 11. to be smothered with a pillow , and Iohn the 12. her sonne to be made Pope ; but the Clergy and people did not agrée to his election , therefor● Pope Leo the 6. was set vp in his place : after him Pope Stephen succéeded , who being poysoned , the said Iohn the 12. was set vp againe in the Papacie , where he raigned about 5. years . This strumpet Marozia , maried two brothers one after another , she gouerned all Rome , and the Church at that time . After him succeeded Stephen the 7. After him Leo the 7. After him Stephen the 8. After him , Pope Martine the 3. After him , Pope Agapetus the 2. about whose time began first the Order of Monks called Ordo Cluniensis . After king Alfride , as before , his sonne Edward succéeded , surnamed , the Elder ; there were thrée Edwards before the Conquest : the first Edward , the Elder ; the second Edward the Martyre ; the third , Edward the Confessor . This Edward began his raigne in the yeare 901. The Princedome of Wales , and the Kingdome of Scotland , with Constantine king thereof , w●re subdued vnto him , also he recouered Northfolke , Suffolke , Essex , and Northumberland from the Danes . In all hi● warres he had the victorie , his men were so inured with continuall practises of Feates of Warre , that when they heard of any enemies comming , they would neuer tarry for the King , or any of his Dukes , but incountred with them , the assaults of enemies were to the Souldiers but a trifle , and vnto the King a ridicle . Then the King builded Chester , twise as big as it was , and builded a Castle at Herford in the edge of Wales , and another Castle at the mouth of the water of Auon , and another Castle at Buckingham ; and another vpon the riuer of Ouse . He re-edified the townes of Tocester , and Wigmore , vpon the riuer of Trent . He builded a newe towne ouer against Nottingham , and made a Bridge ouer the Riuer betwixt the two townes , By the Riuer of Merce he builded a new Citie called Thilwall , and repaired the City of Manchester , and diuerse others . His Daughter Edgitha was ●aried vnto Otho , the first Emperour of the Almaines , when hée had raigned 24. yeares hee dyed . Adelstan his Sonne raigned after him , and was Crowned at Kingstone ; hée was nothing inferiour to his Father in renowne of Ciuile Gouernment , and in prosperous successe in reducing this Realme into subiection of a Monarchie . He expelled the Danes , subdued the Scots , and quieted the Welchmen . One Elfredus , with seditious persons , conspired against the said King at Winchester , presently after the death of his Father , went about to put his eyes ; but , by the helpe of God , he escaped . Elfred , being accused thereof , fled to Rome to purge himselfe by his Oath , before the Pope , and swearing , or rather forswearing himselfe in Saint Peters Church , suddenly , vpon his Oath , fell downe , and within thrée dayes died . The Pope sent to the King to know whether he would haue him buried in Christian buriall ; at length , by perswasion of his kinred , he was buried in Christian buriall . Ater the death of Sythericus King of Northumberland , King Adelstone seazed that Prouince into his hands , and put out his sonne Alanus , who fled into Scotland , maried the daughter of Constantine King of Scots , by whose stirring , gathered a company of Danes , Scots , and others , and entred the North of Humber with a strong Nauie of 615. shippes . King Adelstone and his people ioyned in fight with them at a place called Binford ; where fighting with them from morning till night , after a terrible slaughter on both sides , the like hath not béene seene in England , King Adelstone had the victorie ; fiue vnder kings were slaine in that battell , with Constantine King of Scots , and twelue Dukes , with the most part of the strangers that were there . Then King Adelstone subdued the Brittaines , and forced them to grant to him yearely tribute 20. lib. of gold , 300 lib. of ●iluer , 2500. heads of neate , with a certaine number of hawkes and dogs . King Adelstone caused his guiltlesse brother Edwine , through sinister suggestion of his Cup-bearer , to be set in an old rotten bote in the broad sea , onely with one Esquire with him , without any tackling ; where the tender Prince dismai●e with the ●age o● Windes and Flouds , weary of his life , cast himselfe into the Sea ; the Esquire shif●ed for himselfe , and recouered the body of his maister , and brought it to Sandich , were it was buried . The reason the King the more doubled of his brother , was because he was by his mother of a base bloud , and begotten before wedlocke : for King Edward , his Father , comming into his Nurses house , was rauished with the beautie of one Edwina a beautifull maide , begat that night of her King Adelstone , and afterward married her : after the King was stricken with great repentance for the death of his brother , by the space of seauen yeares , at length the Cup-bearer , his accuser , bearing the Cuppe vnto the King , stumbled with one foote , and recouering himselfe with the other , saying ; Thus one brother helpeth another . These words so moued the king , that forthwith he commaunded the false accuser of his brother to bee had out to execution ; and he builded two Monasteries of Middleton and Michlenes , for his brothers Soule . Whereby it appeareth what was the speciall cause of building of Monasteries , to wit , for releasing of sinnes for them departed , and them aliue , which is contrarie to the grace and veritie of Christs Gospell . He deuised diuers good and wholsome lawes , as well of the state Ecclesiasticall as Seculer , which thou maist see in the booke at large , whereby it is to bee vnderstoode that the vsurped power of the Bishop of Rome did not then extend or derogate from the authoritie of Christian Princes , but that euery one in ●is owne Dominion had the doing of all causes ▪ whether they were spirituall or temporall , he raigned 16. yeares , and because he had no Issue , his brother Edmond succéeded him . This Edmond expelled the Danes , Scots , Normanes , and all forraine enemies out of the Land , and recouered such Cities as were in their hands from them ; then the King set his minde to building of Monasteries , and furnishing of Churches with possessions : in his time Monks were dispersed out of the Monastery of Esham , and Canons substituted in their place . At the first , Religious houses were replenished with Priests and Canons , which were Clergie men ; after , Monkes succéeded , they professed Chastitie , that is , to 〈◊〉 vnmaried , for so they defined Chastitie in those blinde daies : the Priests and Canons liued more frée from Monkish rules and obseruations , were common●y marie● , and in their life came néerer to seculer Christians , so there was great enmitie betweene them , one ●uer sought to expell the other . Thus Monkes first beganne , about the time of this King Edmond , when straitnes of life , with superstition , was had in veneration ; which men , either to haue publike fame with men , or merit of God , gaue themselues to leade a strict life . There was a Monastery in Fraunce called Floriake , of the rule of Benedict , from whence came our English Monkes , for after they were professed there , returning into England , they daily congregated men to their profession , and for their outward holinesse and straite life we●e in great admiration , not onely with the rude sort , but with Kings and Princes , who founded them Houses , maintained their rules , and inlarged them with possessions . After King Edmund had raigned 6. yeares and a halfe , he was slaine , and buried at Glastenbury , leauing bebing him two children , Edwine , and Edgar , but because they were vnder age , Edred , brother to King Edmund , gouerned , as Protector , nine yeares with great moderation and fidelity to the young children . Edwine , eldest sonne of King Edmond was crowned at Kingstone ; the day of his Coronation he forsooke his Nobles , and went into a Chamber to a woman whom he inordinately had retained . Dunstone , Abot of G●astenbury , followed the King into the Chamber , and brought him out by the hand , and accused him to Odo Archbishop , causing him to be separated from her company : for which ●act Odo suspended the king out of the Church . The king being displeased , banished Dunstone , who went into Flanders , where hée was in the Monastery of A●andus : about that time the order of Benedict Monkes , or blacke Monkes , beganne to multiply in England , so that Priests and Canons were put out in many places and Monkes put in their 〈◊〉 , but King Edwine , for the displeasure he bare to Dunstone , so vexed all the Order of the said Monkes , that in Malmesbury , Glastenbury , and other places , he thrust out the Monks and set seculer Priests in their steed . Edwine being hated of his Subiects for his misdemeaners was remoued from his kingly honour , and his brother Edgar receiued in his stéede : yet one raigned ouer all on the one side of the Th●mes , and the other on the other side of the Thames : but Edwine after hee had raigned 4. yeares dyed , leauing no Heire , wherefore all fell to Edgar . Edgar at the age of 16 ▪ yeares began to raigne , but was not crowned vntill 14. yeares after . He sent for Dunstone home againe , whom Edwin had exiled , he was made Bishop of Woster , and after of London ; and not long after of Canterbury . By his intre●tie to the King , Oswoldus was made Bishop of Woster ; and by his meanes also Ethelwaldus , Abbot of Abendon , was made Bishoppe of Winchester . By the meanes of these thrée Bishoppes the multitnde of Monkes began first to swarme in this Realme of England . By the meanes of them King Edgar , builded 40. Monasteries , and by the instigation of them King Edgar , in diuerse great houses , and Cathedrall Churches , where Prebends and Priests were before , displaced them , and set in Monkes , and many seculer Priests , being put to their choyce whether they would change their habit or leaue their roomes , departed out of their houses . After , Oswaldus was made Archbishop of Yorke , and then they had their minde ; and when he by no perswasion could make the Priests and Canons of the Cathedrall Church of Yorke become Monkes , within the Churchyard he erected another Church of our Lady , replenishing it with Monkes , and there he kept his seat , and was euer conuersant , whereby the other Church was desolate , and all the people gathered where the Bishop was , so they were faine , for shame and contempt , either to relinquish the house , or become Monkes : so did Ethelwolfe driue out the Canons and Priests , out of the Monasterie of Hide in Winchester , and placed his Monkes so in Oxford and Mildune , and diuerse places more seculer Priests and their wiues were expelled ●o giue place to Monkes . The Monkes of the primitiue time did differ from the Monkes of the middle time , and from our Monkes of the latter age . The name and order of Monkes began 300. yeares after Christ ; Basilius Magnus was one of the first institutors and commenders of that Superstition . Cassianus maketh mention of a certaine Monastery in Thebaid ▪ wherein were 5000. Monkes , vnder the gouernment of one Abbot ; and héere also in England , mention is made before of Bangor , wherein were 2200. Monkes , vnder one mans ruling , in the yeare 596. but these were such as either by tyranny of persecution were driuen into desart places , or else , of their owne de●●tion , ioyned with Superstition , for the loue they had to Spirituall contemplation , and hatred of the wicked world withdrew themselues from all company , hauing all things common ; these were Lay-men leading a stricter kinde of life then others , as Saint Augustine , Lerome , and others testifie , one thing pertaineth to the Monkes , and another thing to the Clergie ; the Clergie fed the flocke , and the monkes are fed . It appeareth also by the forth Canon of the Councell of Calcedon , that Monkes should not meddle with matters of the Church . And Leo in his 62. Epistle , doth forbid Monkes and lay-men to bée admitted to preach . They differed from the Monkes of the middle age in thrée points ; First , they were bound to no strict apparell , or dyet , or any thing else . Secondly , they were but Lay-men , onely being of a stricter life then the rest , and had nothing to doe in Ecclesiasticall matters , vntill Pope Boniface the 4. gaue them authoritie . Thirdly , though many of the Monkes of the first age liued single from wiues , yet some of them were maried , and none of them were forbidden from mariage . Athanasius in his Epistle ad Pracontium , saith , hee knew Monkes and Bishops maried men ▪ and fathers of children . Yet though the former Monkes were better then the latter , yet amongst them superstition beganne to créepe into the Church , by the subtiltie of Satan , and all for the ignorance of frée iustification by Faith in Christ , as for example ; One Abbot Moses testifieth of himselfe , that hee so afflicted himselfe with fasting , and watching , that hee felt no appetite to meate , and could not sleepe , that hee prayed to God to giue him a little sléepe some péece of the night . This Cassianus doth testifie , Cap. 7. Cola. ● . Hée saith also of an olde Hermite that made a vowe hée would neuer eate without some guest , sometimes fasted thrée or foure dayes for lacke of guestes . One Mucius , to declare his obedience to the Abbot , did not sticke at the commaundement of the Abbot , to cast his sonne into the water , not knowing whetherany were there to saue him from drowning , preferring the Abbots commaundement before the commaundement of God. And Basilius Magnus , and Nazeanzenus , with immoderate austeritie , did so plucke downe themselues , that when they were called to bee Bishoppes , they were not able to sustaine the laboure thereof . After these Monks , followed Monkes of the middle Age , who increased both in number and Superstition , from their dennes in Wildernesses , the approched to great townes , where they had solemn● Monasteries , founded by Kings , Queenes , Kings Daughters , and rich Consuls , for the remedie of their Soules remission , and the redemption of their sinnes , the good of their Fathers pos●erities , of their Country , and the Honour of our Lady , and lightly it was for some murder , or great sinne . In which monasteries they abounded in wealth and riches , and did swim●e in Superstition and Pharisaicall hypocrisie , being yoaked , in all their doings , to certaine obseruations , in watching , in sleeping , in rising , in praying , in walking , in talking , in looking , in tasting , in touching , in gestures , and in their Uestures ; and the number of their Sects were diuerse : some , after Basilius rule , went in w●ite● some , after Benicts rule , went in blacke : some , after Hieromes rule , their white cloth girt with leather girdles : some Gregorians , copper coloured : some Gray monkes ; some ware a coate of male vpon their hare bodies , with a blacke cloke thereupon : some had white rochets vpon a blacke cote : some cloke , coule , and cap , all blewe : some Charter monkes , wearing heire-cloth next their body : some Flagillants , went in long linnen shirts with an open place in the backe , where they beate themselues with scourges on the bare shinne euery day , before the people , till the bloud ranne downe , saying , it was reuealed by an Angell , that in scourging themselues so , within thirtie daies and twelue houres they should be made so pure from sinne as they were when they first receiued bap●isme : some Iesuits , with a white girdle , and a russet coule , with enumerable more Orders ; they were so subiect to seruile rules , that no part of Christian libertie remained amongst them , and so drowned in Superstition , that they lost Christs religion , and the sence of m●n . King Edgar reduced England into a full and perfect Monarchie , hee would suffer no man , of what degree soeuer he were , to da●ly out his lawes without punishment ▪ in all his time there was neither priuie picker , nor open theefe , for if any were a ●heefe , he was sure to leese his life . He coused Ludwallus , Prince of Wales , to pay him yearely for tribute 300. wolues , whereby within foure yeares , a wolfe could scarce be found in England and Wales . He had in readinesse 3600. ships of warre , and in the Sommer 1200. kept the East Seas , so many the West Seas , and so many the South Seas , in the winter he 〈…〉 Progresse ouer the Land , to sée how his Lawes were kept , that the poore should not be opprest by the mightie . In the 13. yeare of his raigne eight Kings that were vnder him , of which the King of Scots was one , came to him to Chester , and did him Homage , next day in a royaltie he caused the eight kings , euery one rowing with an Oare , to cary him in a bo●e vp and downe the riuer to the Church of Saint Iohn and vnto his Palace againe , in token that he was Lord of so many Prouinces . He sent one Ethelwold , an Earle of his priuie Counsell , to sée Elfrida , daughter of the Duke of Somerset , whose beautie was commended vnto him , who tolde the King all things contrary , and after maried her ; the King came to see her , her husband had prayed her to put on her worst apparell , and disgrace her selfe as much as shee could , but she set her selfe forth as gloriously as she could : when the King see her , hee was not so much inflamed with loue of her as with hatred to her husband , and sending for him to hunt with him , runne him through with his sword , and killed him : Wherefore Elfrida builded a Monastery of Nunnes in remission of her sinnes . Hee was incontinent , and lasciuious in deflowring Maids , hee deflowred Wilfrida , a Dukes Daughter being a Nunne , and had a daughter named Editha by her ; and he comming to Andiuer , thinking to haue his pleasure of a Dukes Daughter , the mother grieuing to haue her daughter a Concubine , con●eyed another beautifull maid into his bed in stead of her Daughter , which the King perceiuing , made the Maid Mistresse of both her Master and Mistresse . He had another Concubine Edelf●●eda , daughter to Duke Ordmere a professed Nunne , of whom hee begat Edward . But his greatest offence was in that he was the first , and chiefest cause of this Monkery : for lying with this Ethelfleda , Dunstone held him from Coronation seauen yeares , and had seauen ●●eres penance inioyned him . After he had raingned 16. yeares he dyed , and was buried at Glastenbury . His penance was , to weare no Crowne seauen yeares , to fast twise a wéeke , to giue his treasure to the poore , and to build a Monastery of Nunnes at Shaftsbury , as he had robbed God of one Uirgine , so he should restore many ; and that he should expell Priests and Canons , and place Monkes in their place . As for the lying Miracles , that all were healed of any disease that prayed at the Tombe of this Ethelfleda , and how Saint Dunstone hunted the Deuill away with dogs , and caught him by the nose with a hote paire of tongues , and many other myracles of this Dunstone , with many other lying myracles before ; in this Treatise I haue omitted , thinking them not worthy to be abridged , referring thée therein to the Booke at large . Edward succéeded Edgar , being his bastard sonne by Ethelfleda the Nunne , by the meanes of Dunstone and the other Bishoppes , onely to maintaine their Monkery , and Egel●ed the lawfull sonne of Edgar was put backe : then they supposed they had established the Kingdome of Monkery for euer . Yet Alferus , Duke of Mercia , folowing the Quéenes minde , with other great men , drou● the Monkes out of the Cathedrall and other Churches , and set in the Priests with their wiues againe : there were great contentions about the matter , and two Councels . In the first Councell , they being almost all against Dunstone , he turned them by making a Crucifixe speake on his side , which most likely was the voice of some Monke through a Cane . And in the second Councell , the roofe of a Chamber brake ▪ where they were all assembled , and all fell downe sauing Dunstone , which stood vpon a beame , which did not fall : this was likely done to by policie vpon this the matter ceased , and Dunston had all his will. King Edward after hee had raigned almost 4. yeares , was murdered , and Egelred his brother succeeded him : the Queene being consenting to his murder , in repentance of her fact , builded two Nunneries , one at Amesbury , the other at We●ewell , this was Edward the Martyr . After Pope Agapetus the 2. succeeded Pope Iohn the 13. he is noted to bee an Adulterer , Incestuous , and Tyrannous : of some of his Cardinals he put their eyes out , of some he cut out their tongues , of some their fingers , of some their noses . In a generall Councell before Otho the first Emperour of the Germaines , it was Articled against him , that he neuer said Seruice , that in saying Masse , hee did not Communicate : that he committed Incest with two of his Sisters : that at Dice , he called for the Diuell to helpe him : wherefore he was deposed , and Pope Leo substitute in his place : but after the Emperour was gone , by the Whoores of Rome , and their great promises , he was restored againe , and Leo deposed . In the tenth yeare of his Popedome he was s●●nd with a mans wife , and so wounded by her husband , that in eight dayes he dyed . After him , the Romaines elected Benedictus the first , without the Emperour . Because they had put downe Leo and chosen another without his consent , the Emperour came with his Army , and set vp Pope Leo the eight againe ; wherefore Leo Crowned Otho for Emperour , and intituled him Augustus , and what Carolus magnus had giuen to the Sea , and people of Rome , he by a Synodall Decre ▪ granted to the Emperour and his successors . The Emperour againe restored to the Sea of Rome , all such donations and possessions as Constantine , as they falsly pretend , or which Carolus Magnus tooke from the Lumbards , and gaue to them . After him succéeded Iohn the 14. against whom , for holding with the Emperour , Petrus , the chiefe Captaine of the Citie , with two Consuls , and twelue Aldermen , and other Nobles , laide hands vpon the Pope , and imprisoned him eleuen monethes : the Emperour came to Rome with his Armie , executed the chiefe doers of the fact . But he committed Petrus to the Popes arbitrement , he caused him to bee stripped naked , his beard to bee shauen , and to be hanged by the heire of the head a whole day , then to be set vpon an Asse , his face turned backeward , his hands bound vnder the Asses tayle , and so to be ledde through the Citie , then to bee scourged with rods , and banished the Citie ; from this Pope procéeded first the Christning of Bels. Benedictus the 6. succéeded him , who was imprisoned by Cinthius a Captaine of Rome , and there slaine . Then came Pope Donus the 2. after whom , Bonifacius the 7. was Pope ; he 〈◊〉 the citizens of Rome to conspire against him , tooke the treasure of Saint Peters Church , and st●le to Constantinople . The Romaines set vp Iohn the 15. Pope ; Boniface , by his treasure , procured a Garison to take his part , and returned to Rome , he tooke Pope Iohn , put out his eyes , threw him in prison , and famished him , but he , not long after , sodainly died . The Romaines drew his carkeasse about the streets by the feete after his death , in despitefull manner , the people exclaiming against him . Pope Benedictus the 7. succeeded him by consent of the Emperour Otho , the second , and raigned 19. yeares . After him succeeded Iohn the 16. after him , Iohn the 17. after him , Gregory the 1. Crescentius , with the people of Rome , and the Clergy , conuenting against him , set vp Pope Iohn the 18. Wherefore the Emperour Otho the 3. sent an Armie into Italy , got the citie , and tooke Crescentius the Consull , and Pope Iohn , he put out the eyes of Pope Iohn , and then killed him : he set Crescentius vpon a vile Horse , his nose and eares cut off , his face turned to the horse taile , and after his members were ●nt off , and he hanged vpon a gibbit . Hee assembled a Councell at Rome , where he established the Empire in his owne Contry , and by the consent of Otho , ordained seauen to be Electors ; three Bishops , three Princes , to wit , Prince Palatine , the Duke of Saxony , the Marquesse of Brandenburge , to whom was added the King of Boheme to giue the odde voyce , if the eauen voyces could not agree : this Constitution being begun , Anno 997. was after established in Germany by Otho , 1002. which order remaineth to this day . After the death of King Edward , Egelred his younger brother , raigned in his steade ; vpon his Coronation a cloud was scene through the Land , one halfe like bloud , the other halfe like fire ; shortly after , the third yeare of his raigne , the Danes ariued in sundry places of this Land , and did much spoyle , and retyred to their ships againe , and about the same time a great part of London was consumed with fire . The King besieged the Bishoppe of Rochester ; Dunstone required the King , for Saint Andrewes sake , to giue ouer the siege , yet he would not depart vntill the king had of him 100. lib. of gold . The Danes , séeing the hatred of the Subiects against the King , rose againe , and 〈◊〉 great harme in many places in England , that the King granted them great summes of money for peace , and a sore sicknesse of the bloudy Flix , and hot Feuours fell amongst the people , of which many dyed ; and a like murren amongst the beasts , and for lacke of Iustice , many théeues and bribers were in the Lan● . Not long after , the Danes inuaded the land againe in such sort that the King was so séeke in which Coste he should first withstand them , and was compelled to appease them with great summes of money ; and for lacke of a good Go●ernour , many things perishe● in the Land : for the King gaue himselfe to Lechery , and polluting his Subiects , disinheriti●g them , and causing them with great summes to reda●●e the same againe . 〈◊〉 payed the Danes tribute yearely , which was called Dane-gilt ; which tribute increase● ▪ from 10000. lib. yearely , and in fiue or sixe yeares , it came to 40000. lib. yearely . ●dricke Duke of Mercia , and Alfrike Admirall of the Ships , warned the Danes 〈◊〉 whatsoeuer the King deuised against them , wherefore the king put out the eyes of th● Admirals sonne , and of the two sonnes of Duke Edricke . The Danes thus preuailing , were so proud , they forced the Husbandmen to plo● , and sows their lands , and the whilst would sit at home with their wiues and daughters ▪ and fared of the best , when the Husbandmen fared but scantly of their owne ; they were glad to please them , and call them Lord Danes ▪ which after was turned to a name of ●●proby , when they rebuked another , they called him Lurdaine . The king in the 21. yeare of his raigne , maried Emma , the Daughter of Richard Duke of Normandy , which Mariage inhaun●ed the Kings minde , that hee sent secret , and strait Commissions to the Rulers of euery towne in England , that vpon 〈◊〉 Brices day , at an houre appointed , the Danes should be suddenly slaine , and so it wa● performed . Then Swanus king of Denmarke , hearing of this slaughter of the Danes , with a great Hoste and Nauie , came into England , and did much spoyle , but at length he was met with of Duke Vskatell , and beaten , and many of the Danes slaine , wherefore they returned to Denmarke . The next yeare Swanus entred into the Land againe , and spoyled the Contry , and euer when as he heard of the Kings Hoste comming , he tooke ship againe , and went to a● other part of the Contry , and when the King would méete him by Sea , he would fly , or else bribe the Admirall , so they brought the Englishmen into vnspeakeable misery , that the king was faine to giue them 30000. lib. for peace . But after Swanus broke cou●nant , and landed in Northumberland with a great Hoste , proclaiming himselfe King , caused the Earle with the Rulers of the contry , to sweare him fealty : so he Conquered through the Contry ▪ and tooke pledges of them . He tooke Winchester , and Oxford , and came to London , hearing the King was there ; he went into Kent , and conquered Canterbury , where he fired the citie , and slew 900. Monke of the Abbey of Saint Augustines , and 8000. of the men and women of the Citie , and they stoned Elphegus ●●shoppe of Canterbury to death at Grinewich because hee would not giue them 3000. lib. The King , for feare , sent his wife Emma and his two sonnes , Alfred and Edward , 〈◊〉 the Duke of Normandy ; after , the King fled to the Isle of Wight , and went thence 〈◊〉 to Normandy to his wife . Swanus teared exceeding impositions vpon the people , and required a great summe of money of Saint Edmunds lands , which being d●nyed him ▪ because the Land was frée , he spoyled the Contry , despising the Martyre , and mena●ing the place of his Sepulchre : wherefore the people fell to prayer , and fasting , so that shortly after , Swanus suddenly crying and yelling amongst his Knights , dyed : wherfore Canutus his sonne ruling as King after his father , builded the Abbey of S. Edmundsbury our Saint Edmonds Sepulchre , and ditched their Land with a great ditch ; ordained a House of Monks there , and g●ue them their au●tient freedomes . After that , it was vs●● that the Kings of England when they were crowned , offered their Crownes to Saint Edmonds shrine ▪ and bought them againe . King Eldred hearing the death of Swanus , returned into England . Canutus fled to Sandwich , and cutting off the noses and hands of the pledges , which his Father left 〈◊〉 him , sayled into Denmarke . The next yeare Canutus returned againe with a great Host , and forced the people to be sworne vnto him , and giue him pledges . In this season King Eldred died at London , after he had raigned 38. yeares , and was buried in Paules . After whose death the most part chose Canutus , the King of the Danes , King ; generally all the Clergie men choose him , but the Citizens of London , and certaine Nobles choose Edmund , the eldest sonne of Egelred King ; who for his hardinesse to indure labour was surnamed Ironside . Betwixt these two martiall Princes many great battels were sought , with no great difference of victory ; at length , by rensent , they two onely tryed the quarell in the fight of both Hosts , and when they had assayed each other with sharpe words and strokes , they both agréed , and kissed each other , and diuided the Land betweene them , and during their liues loued as brethren . Shortly after , one of the sonnes of Duke Edricus aforesaid killed King Edmund , after hée had raigned two yeares . Hee left two sonnes behinde him , Edmund and Edward , whom the wicked Duke tooke from their mother , shee not knowing of her husbands death , and presented them to Canutus , saying ; Aue Rex solus . Canutus sent them to his brother Swanus , King of Sweueland , to be ●laine ; but hée sent them to Solamon King of Hungary , where Edmund maried the Kings Daughter , and dyed : and Edward was maried to Agatha the daughter to the Emperour Henry the fourth . Then Canutus held a Parliament , established the Crowne to himselfe , hee disdained euer after those whom he found false to their natiue King , some of them he exiled , some he beheaded , and some died suddenly by the punishment of God ; and wicked Duke Edrike was beheaded , an● his head set vpon London bridge . In the meane time Swaynus ▪ his brother , King of Denmarke , dyed , and the Land fell to Canutus , hee 〈◊〉 toither , and tooke possession thereof , and returned , and maried Emmalate wife of Egelred by whom he had a sonne called Hardyknight . He held a Parliament at Oxford , where it was agreed that Englishmen and Danes should hold the Lawes made by King Edgar . Then the Danes begun to be Christians , and Canutus went to Rome , and returned . He gouerned the L●nd 20. yeares , and left two sonnes , Harold and Hardeknight , which was made King of Denmarke in his Fathers time . Harold , called Harefore for his swiftnesse , succéeded him , hee banished his Stepmother Emma , and tooke away her goods and Iewels . Hardeknight King of Demmarke succéeded him , and when he had raigned two yeares , being merry at Lambeth , he was suddenly strucke dumb● and died , being the last king of the Danes that raigned in England . In the time of these Danish Kings , there was one Godwine , an Earle in England , when the aforesaid two s●nnes of King Egelred , Alfred and Edward , came from Normandy to England to visit their mother Emma , and brought with them a great company of Normaines , this Godwine , hauing a Daughter named Godith , whom he thought to haue maried to Edward , and made him king . Hee perswaded the king Hardeknight that the Normaines should be slaine , and gat authoritie to order the matter himselfe . Wherefore hée met them at Guildowne , with a company of English Souldiers , slewe almost all the Normaines , winding their gots out of their bellyes , and put out the eyes of Alfred the eldest brother , and sent him to the Abby of Elie , where hée fed him with bread and water , vntill shorty after hée dyed . Edward escaped to his mother , who fearing Godwine , sent him againe into Normandy . This cruell fact to the Normaines , séemeth to bée the cause why the Iust Iudgement of God , shortly after , Conquered the English Nation by the Normaines . After the death of king Hardeknight , last king of the Danes , the Lords sent into Normandy for the aforesaid Edward , yonger sonne of Quéen Emma , to take possession of the Realme , who came with a few Normaines , and was crowned at Winchester . He maried Godith , Daughter of Earle Godwine , hee ruled with much wisdome and 〈◊〉 24. yeares . In his time his mother Emma was accused to be too familier with Alwine Bishop●● Winchester , by the councell of Godwine , they were committed to prison ; many of 〈◊〉 Bishops laboured for them to the King , but Robert Archbishop of Canterbury stopp●● their su●e , saying ; How dare you defend her , shée hath def●med her sonne the 〈◊〉 and taken her ler●erous Lemman the Bishop : she is accused to bee consenting to ●he death of her sonne Alfred , and procured poyson for her sonne Edward ; it she will 〈◊〉 bare footed for her selfe foure steps , and for the Bishop fiue , vpon nine 〈…〉 , if she escape harmelesse , they shall be af●oyled : she agreed theris : then the ●ing and many Nobles being present , she was led blindfold to the place , where Irons lay burning hote , and passed the nine shares vnhurt , when they opened her eyes , and she s●e her selfe past the paine , she kneeled downe and gaue thankes to God , then the King asked her forgiuenesse but the Archbishop f●ed into Normandy . The said cruell 〈◊〉 Godwine tooke bread and eate it , in witnesse that he was not guilty of the death of Alfred the Kings brother , but as soone as hee had recei●ed the bread he was choked at the table , before the king at Winsor , and he was conueyed to Winchester and buried . Harold the second sonne of Godwine succeeded Edward , who was the last King of the S●x●ns . Then the Kings so●ne of Denmarke came into England with 300. ships , who entred the North , and claymed the Land ; the Lords of the country rose against them , but the Danes had the victory , then H●rold gaue them a great battell , and got the victory , and slew the King of Denmarkes sonne . After this victory Harold waxed proud and couetous , and would not diuide the pr●y to his Knights , but kept it to himselfe . Whereas Harold had sworne to William Duke of Normandy ▪ after the death of King Edward , to take possession of the Kingdome of England to his vse , according to the will of King Edward , that the Duke of Normandy should succéede him . The Duke sent to him , admonishing him of the Couenants that were agréed vpon betwixt them ▪ Harald answered thus , That such a nice foolish promise ought not to be holden , concerning the Land of another , without the consent of the Lords of the same , especially because neede and dread compelled him thereto . Whereupon Duke William prepaired his Armie , and sent to Pope Alexander concerning his Title , and ●oiage , the Pope confirmed him in the same , and sent him a Banner . And they tooke shipping with a great company , and landed at Hastings in Sussex , the Normans and Harald ioyned battell in the place where af●ter was builded the Abby of Battell in Sussex , where the Normaines obtained the victory through the Iust Prouidence of God , where Harold was wounded in the left eye with an arrowe , and incontinently dyed , when hee had raigned nine yeares , and was buryed at Wal●ome . This Duke William and King Edward were by the Fathers side , Cosen Germaynes . After this Gregory the first , succeeded Siluester the second ; he sate 4. yeares , 〈◊〉 moneth and 8. dayes Pope . By the testimony of Stella , Benno , and Platina , and many others , he was a Sorce●er , and was exal●ed to the Papacy by the Deuill , vpon this condition , that after his death , he should giue himselfe to the Deuill . He demaunded of the Deuill how long he should ●nioy his Popedome . Hee answered , Untill thou say Masse in Ierusalem thou shalt liue . At length the Pope ▪ in Lent , saying Masse in the Temple of the Holy Crosse , which Church ( vnknowne to him ) was called Ierusalem ▪ then hee knewe hee should dye ; then repenting , hee confessed his fault before all the people . ●f●er him succeeded Iohn the 19. which brought in the Feast of All-Soules to bee celebrated next after All-Saints day , by the meanes of Odilo , Abbot of Cl●nake . This Abbot , thinking that Purgatory should bee in Mount E●na , dreamed vppon a time that h●e , by his Mas●es , had d●liuered diuerse Sou●es from thence ; saying , that hee heard the voyces and lamentatious of D●uils , crying out , for that the Soules were taken from them by Masses , and Dirges fun●rall , Pope Iohn the 20. succeeded him , and after him Sergius the 4 after him Benedictus the 8. then Iohn the 12. who was pr●moted by Arte Magicke of diuerse Sorcerers . He brought in the fast of Saint Iohn Baptist eauen , and of Saint Laurence . After him followed Pope Benedictus the 9. aspiring to his Papacie by Magicke , practising Incha●tments and Con●●rations in words : he resisted the Emperour Henricus the third , sonne of Conradus , and placed in his roome Pe●●us King of Hungary . After for feare of Henricus , he was faine to sell his Sea● so Gratianus , called Gregorie the sixt , for 1500. lib. at which time there was three Popes in Rome together raigning , one against another , Benedictus the 9. Siluester the 3. Gregorius the 6. for which cause , Henricus , surnamed Niger , the Emperour , displaced these three monsters , placing for them Clement the second ; and En●cted that no Pope shou●d be chosen without the consent of the Emperour : and the Romanes made an Oth to the Emperour to that effect . But the Emper●ur being gone , they forgot their Oath , and poysoned the Pope ; which 〈◊〉 some impute to Damasus the 2. his successor , and some to Erazutus , which poysoned six P●p●s . Damasus within 23. daies after he was Pope , was poysoned . ●hen the Romaines , and Cardinals , sent to the Emperour for a Pope , who g●ue them Leo the 9. He kept two Councels , one at Uercellis , where the Doctrine of Beri●garius against the Real presence was condemned : the other was k●pt at Moguntia , where , amongst many decrees , Pri●sts were vtterly excluded from mariage , and that no ●ay man ●ight giue ●eni●●ce , Bishopricke , and Spirituall promo●ion , Leo being at Wormes with the Emperour on Christmas day , hee excommunica●ed the Sub●eacon , for not reading the Episte in Latine ▪ the Archbishop being at Masse , staid and would go● no further , vnlesse his Subdeacon were rest●red : whereupon the Pope released him . Leo was poysoned by Brazutus , the first yeare of his Popedome . Victor the ● . succeeded him , hee kept a Councell at Florence , hee deposed diuerse Bishops and Priests for Simony , and Fornication : of Simony , because they were tooke their li●ing of Secular m●n for money● for fornication , because they were maried . In his ●econd yeare he was poysoned also ▪ by the said Brazutus , by the procurement of Hildebrand his master . Stephanus the 9. succéeded him , hee was chosen without the Emperour , hee accused the Emperour of Heresie , for deminishing the authoritie of the Romaine Sea. Hée likewise called it Symony for secular men to present to a Spirituall Liuing . He sent Cardinall Hildebrand with Commission to reforme the matter : in the meane time he , tasting Brazutus cup , dyed . After him the Romaines set vp Benedictus the tenth Pope : but Hildebrand perswaded the Clergie to choose Nicolaus the second , who by force caused the other Pope to vnpope himselfe . Nicolas called the Councell of Lateran , in which hée vnderminded the Emperours ●urisdiction , and gaue the full authoritie or choosing the Pope vnto a fewe Cardinals , and certaine Catholike persons , and against such as be Popes without the full consent of the Cardinals , he thundreth terrible blasts of excommunication , accursing them and their children with denils ; giuing power to Cardinals , with the Clergie and 〈◊〉 , to depose such person , and call a generall Councell , where they will , against them . In this Councell Beringarius was forced to recant his Doctrine against the Reall presence in the Sacrament , and the terme of transubstantiation was there first deuised . Hée displaced the right Heire of the Dukedome of Ap●●lia , and placed Robertus Quistardus to bée Duke , and generall Captain● of Saint Peters land : but it standeth not with the Gospell , a Bishop with outward armes to conquer christian men and countries . After hee had raigned three yeares and a halfe , he met with Brazutus cup , and turned vp his héeles . Then the Emperour set vp Coralus Pope , but Hildebrand set vp Alexander the second , who ouercame Coralus . Then there was a Councell kept at M●ntus , where Alexander was declared Pope , and it was concluded that Priests should haue no wiues , and those that had wiues should say no Masse : no Benefices to bee bought for money , Alle●uia to bee suspended in Lent , that no ●pirituall man should enter into any Church by a Secular man , that the Pope should be elected onely by the Cardinals , this Alexander being at Masse , as hee was preaching vnto the people , told them he would not sit in the place , except he had the licence of the Empe●our , which strucke Heldebrand into such a furis , that as soone as Masse was done , he forced him into a Chamber , and beat him with his 〈◊〉 , rating him that he would séeke fauour of the Emperour ; and kept him in Custodie , all●wing him but twenty pence a day : and Heldebrand incroched all the reuenewes of the Church vnto himselfe . At l●st Alexander , vnder this miserable indurance , died , hauing béene Pope 11. yeares and a halfe . THE FOVRTH BOOKE Containing other 300. yeares , from WILLIAM the Conquerour , to the time of IOHN WICKLIFFE . WILLIAM the Conquerour was the base 〈◊〉 of Robert Duke of Normandy , Nephew to Ki●g Edward after the 〈◊〉 said Uictory against Harald , he was receiuer King ouer England , and was Crowned vpon Christmas day . The yeare before his comming was a great blasing Starre the space of seauen daies , he made the Englishmen pay for euery twentie Acres of land 6. ● . yearely wherefore many rebelled , but he conquered them : many of his Lords departed into Scotland , wherefore hee kept them that ●aried the straiter . Hee gaue the Nomaines the chiefest possessions of the Land , hee changed all the temporall Lawes of the Realme , and set straite Lawes vpon the Spiritualtie . Hee builded foure strong Castles , two at Yorke , one at Nottingham , and another at Lincolne . In the 3. yeare of his raigne , Harald and Canutus , sonnes of Swanus King of Denmarke , came into the North Contry , but , after much spoyle , King William chased them to their Ships , and he was so displeased with the Inhabitants for fauouring them , that he destroyed the Land from Yorke to Du●ham , so that nine yeares after the Prouince lay waste and vnman●red . In the 4. yeare of his raigne Malcoline King of the Scots , entred into Northumberland and destroyed the Contry , and slew men , women , and children ; but within two yeares King William made such warre with the Scots , that hee forced Malcome , their King to doe him Homage . In the same 4. yeare of this King , there was holden a Councell of the Clergie at Winchester , at which was present two Cardinals from the Pope , and the King was there present : diuerse Bishops , Abbots , and Priors , by the meanes of the King , were depriued , without any euident cause , that the Normaines might bee proferred vnto the rule of the Church , as his Knights were to the rule of the Temporalty . O●● Thomas , a Normaine , was preferred vnto the Archbishoprick , of Yorke , and one Lanfranckus an Italian , was made Archbishop of Canterbury , betwixt them grew a contention , about giuing and taking the Othe of obedience ; but the King appeased it , and the Bishop of Yorke , builded the Minster of Yorke , and gaue possessions thereto . But when these two Archbishops came to Rome for their Pale , the contreuersie renewed betwixt them for the Primacie , the Pope not disposed to decide the matter , sent them home to haue their matter determined ; so the mat●er came before the King and Clergie at Windsor , the Archbishop of Canterbury said ; Since the time that Austin conuerted this Land to Christianitie , and was made Archbishop of Canterbury , and Primate of all England , by Pop● Gregory , the Primacie hath succéeded there euer since , and being Yorke tooks the Christian Faith from thence , it was reason it should bee subiect thereto . The Bishop of Yorke answered , that the Britaines , the fi●st possessors of this Kingdome , which indured from Brutus to Cadwalader , 2076. year●s , vnder an hundred and two Kings , and they receiued the Christian Faith in the yeare of Christ 162. In the time of Lucius their King , Elutherius being Pope , who sent thither Fagamus and Damianus Preachers , who ordained in the realme 28. Bishops with two Archbishopes , Theonus Archbishop of London , and Theodosius Archbishop of Yorke , so it continued 300. yeares ▪ vntill the Saxons ( being Infidels ) subdued the Realme , and diuided it into seauen Kingdome , and so it continued vntill Gregory sent hither . Austin to conuert the Realme , who was after made Archbishop of Canterbury ; and it was Gregories purpose to reduce the new Church of the Saxons to the order that was in the old time amongst the Britaines , vnder the two Metropolitaines of London and Yorke : yet hée gaue Austen this prerogatiue during his life time , to haue the Iurisdiction aboue all the Bishops and Priests in England ; but after his dec●ase London and Yorke to ouersée the charge , and he willed no distinction of Honour to be betwixt London and Yorke , but that he that had béene longest Bishop of the place should be preferred . Upon this it was decréed that Yorke should be subiect to Canterbury , and that wheresoeuer Canterbury would hold a Councell , Yorke , with his Bishops , should come thither , and be obedient to his Decrées ; and when Canterbury should decease , Yorke should come to Duer to consecrate the new Archbishop : but if Yorke decease , his successor should resort to Canterbury , and where the Bishop of Canterbury should appoint , to receiue his consecration , swearing obedience . In the 9 yeare of King Williams reigne , another Counsell was holden at London , w●ere was decreed that the Bishop of Yorke should sit on the right hand of Canterbury , and London on the left and in his absence Winchester ; and that Bishops should translate the Seas from v●●lages to cities ; that Monks should haue nothing propper , and if any so had , he dying vnconf●ssed , should not be buried in the Churchyard ; that no Clarke or Monke should be retained in another Di●cesse without Letters testimoniall ; that none should speake in the Councell without leaue , but Bishops and Abbots ; that none should buy or sell any ●ffice in the Church ; that neither Bishop , Abbot , nor any of the Clergie should be at the Iudgement of any mans death or dismembring . At this time diuerse good Bishops displaced Monkes , and restored maried Priests againe , the Bishop of Winchester placed aboue 40. Canons in stead of Monkes for his part , but this godly enterprise was stopped by Lanfranke the Archbishop of Canterbury ; he plucked downe the old Church of Canterbury and builded vp the new . After the death of the Pope Hildebrand succéeded , who was surnamed Gregory the 7. he was a Sorcerer , and the principal cause of all the per●urbation that hath beene since in the Church , for before he wrought his feats , setting vp and displacing what Bishops he listed , setting them against Emperours , and destroying Matrimony vnder colour of chasti●ie ; the Chuch was in some order , and Popes quietly ruled vnder Christian Emperours , and were defended by them . He first , contemning the authoritie of the Emperor , thrust in himselfe to be Pope , vanting himselfe to haue both the Ecclesiasticall , and the Temporall sword , committed to him of Christ , and full power to binde and loose what he lifted , he challenged all the Dominion both of the East and West Church ; he set at light Kings and Emperours , who raigned but at his godamercie ; Bishops and Prelates as his vnderlings he kept in awe , suspending , cursing , and chopping off their heads . He ●●irred vp warres , releasing Othes , Fidelitie , and due allegiance of Subiects to their Princes . To this scope tended chiefly all his practises , to abolish the mariage of Priests , and to translate the authoritie Emperiall vnto the Clergy , as appeared before in the Councell of Later●n ; for though he was not then Pope in name , yet was he Pope indéed , and ruled the Pope as he listed . In a Councell which he held at Rome , he enacted that no Priest hereafter should mary , that those that were maried should be Diuorced , and that none hereafter should be admitted Priest , but should sweare perpetuall Chastitie . The Clergie of France resisted this Decree , and said it was repugnant to the word of God , that the Pope should take from Priests that which God and Nature had giuen them ; and against the Doctrine of Saint Paul ; I haue no commaundement of God touching Virginitie , and he that cannot liue continent , let him mary . And that it was against the Canons of the Apostles , and the Nicen Councell : and that thereby would be opened a pernicious window to vncleanesse , and fornication , and conclud●d , they had rather giue vp their benefices then forsake their lawful wiues against the word of Christ. Likewise , the Priests of Germany were as stout against the Pope : but at last , this gréedinesse of Liuings , in weake Priests , made them to yéeld vp their godly libertie to wicked tyranny . He preached , in a great assembly , that the Emperour should die before Saint Peters day next , and should be so deiected , that he should not be able to gather together aboue sixe knights , and that if this prophesie were not fulfilled , they should plucke him from the Altar , and he would be no more Pope . And when he had gone about diuerse waies to murder the Emperour , and yet God preserued him beyond the appointed time , them subtily he turned his tale , and said , he ment of the soule of the King. About the time Hildebrand was made Pope , there was great warres betwixt Otho Duke of Saxony and the Emperour , which was a fit occasion for the Pope to worke his seats . First , he excommunicated all that receiued Spirituall liuings of Lay-men , and all the giuers thereof , which he called symony , whereupon he sent Legats to the emperour , to appeare before him at the Councell of Lateran . The Emperour appeared not : whereupon hee threatned him excommunication , and to depriue him of his Crowne , If he would not renounce the heresie of Symony , which was , giuing of Spituall Liuings . Wherefore Centius , a Romaine Captaine , caught the Pope , and shut him vp into a Tower ; the next day the citizens plucked downe the Tower , and deliuered the Pope , and cut off the noses of the men of Centius , but he escaped to the Emperour . The emperour , being moued with this arrogancie , called a Councell at Wormes , where all the Bishops of Germany deposed Hildebrand . The Pope , in his Councell of Lateran , excommunicated and depriued as many as tooke the Emperours part , and excommunicated the emperour , depriued him of his empire , and all his subiects of their Oath of alleagiance . As soone as he rose out of his papal seat , to excommunicate the Emperour , the seat being but new , and of strong tymber , suddenly shiuered and rent vs pieces . The princes of Almany all concluded to forsake Henry , and choose another emperour , except he would submit himselfe , and obtaine the Popes pardon . The Emperour , with his wife and young sonne , all hauing forsaken him , laying apart his regall ornaments , in sharpe winter , came bare foo●●d to the gate of Canossus , where fasting from morning to night , humbly he desired to be absolued , and to come in and speake with the Pope , Thus he continued and could not be let in , in thrée daies : the fourth day , being brought to the Pope , he surrendred his Crowne and princely ornaments vnto him , desiring he might be forgiuen , and he would neuer doe against him againe . He told him , he would not absolue him , but vpon condition he should doe such penance as hee should enioyne him , and appeare at the Councell when he should send for him , and answere there all obiections laid against him ▪ and stand to his pleasure whether hee should haue his Kingdome restored , or loose it ; and should doe nothing as a King , vntill the cause were tryed : and , vpon his Oath , for performance hereof , he was absolued . For all this the Pope sent to France , for their consents , that Rodulphus should be Emperor . Then there was sent to Rodulphus b●ing Duke or Sw●●ia a crowne from the pope , with this verie , Petra dedit Petro , Petrus Diadema Rodulpho . Then he gaue in commaundement to the Archbishop of Ments , and of Cullen , to elect Rodulphus emperour , and annoint him King , and defend him with all their strength . Whilst this conspiracie was in hand , the Emperour was absent , and the Popes Ambassadors with him , and , vnknowne to him , Rodulphus was elected Emperour : the Bishop of Stasbrough 〈◊〉 Henry the emperour thereof , who seeing the Saxons so bent against him , marched forward with his Souldiers to defend his right , but first sent to Rome , requiring the Pope to excommunicate Rodulphus . But he minding nothing lesse , sent word that he would not condemne any person without hearing the cause : so , vnder colour of Lawe , disapp●inted Henry ; who being forsaken on euery side , with his men attempted battell with Rodulphus : there was great slaughter on both sides , but no victory , so yet both chal●nged the Empire . Then they both sent to Rome for the Popes determination , to whether of them the Empire appertained : the Pope willed them to breake vp their A●mies , promising shortly to call a Councell , where this matter should be disputed ; but before the messengers returned , they had another conflict , but no victory So both being wearied in warre , ( the Romish beast being the cause therof ) and the Pope perceiuing these warres would be to the great calamitie , not onely of Germany , but to other Nations , deuised another way to helpe Rodulphus ; sent a Commission to the Archbishop of Treuers , and others , giuing them in charge to call a Councell to sit at Almany to determine ●he right , promising what they determined , he by the au●horitie of God omnipotent , and of Saint Peter and of Sant Paul would ratifie the same : but Henry the Emperour would not permit a Councell to be had in Germany , except they would first depriue Rodulphus . The Legat● perceiuing that was against the Popes drift returned . The Pope hearing his purpose disappointed ; drue another excommunication against Henry the Emperour , hereauing him of his Kingdome , sending them through all places , thinking thereby to further Rodulphus part , biginning his excommunication with these words Blessed Saint Peter , Prince of the Apostles , and thou Paul also , teacher of the Gentiles , giue eare vnto me a little , I beseech you , and gently heare me &c. I take this matter in hand that my brethren ( whose saluation I seeke ) may the more obey me , and knowe that I trust vpon your defence ( next to Christ and his mother ) and thereby resist the wicked , and am ready to helpe the faithfull . I entred this Seat against my will with teares , thinking my selfe vnworthy to occupy so high a Throne , I chose not you , but you chose me , and ●ayd this great burden vpon Our shoulders . Then reciting the whole matter of the Story before , concludeth therefore ; ● trusting in the Iudgement and mercie of God , and in the supportation of the blessed Uirgin , and bold vpon your authoritie ( meaning S. Peter & S. Paul ) do lay the sentence of Curse vpon Henry & his adherents . And againe . I take his regall Gouernment from him ▪ discharging all Christian men of their Oathes to him , and forbidding them hereafter to obey him in any thing , but to take Rodulphus for their King , &c. Therefore ▪ O blessed Princes of the Apostles , confirme this your authoritie that all may know as you haue power to binde and loose in Heauen , you haue also power on earth , to giue and take away Empires , Kingdomes Principa●ities , and whatsoeuer belongeth to mortall men on earth . For if you haue power to Iudg● of matters of God , how much more of prophane things ; and if you can Iudge the Angels which rule proud Princes , how much more the princes . Let all Kings and princes , by this example , know your power , that they may feare to contemne the commaundement of the holy Church . Exercis● quickly this Iudgement vpon Henry , that all may see him fall from his Kingdom , not by chance , but by your onely worke : notwithstanding , this I would craue of you , that he being brought to repentance , through your intercession , yet in the day of Iudgement may finde grace with the Lord. Pope Hildebrand further deposed the Archbishop of Rauenna for taking his part . commaunding all priests not to obey him , and sent another with full authoritie thither . Upon this Henry and Rodulphus tryed the matter with sword , with much bloud : whereas Henry , with Gods fauour against the Iudgement of Hildebrand , had the victory , Rodulphus greatly wounded , was carried to Herbipolis , where he commanding the Bishops ▪ and doers of this conspiracie to be brought to him , and lifting vp his right hand , which was deadly wounded said ; This hand gaue the Oath to Henry my prince , and hath so often fought against him by your in●●igation but in vaine ▪ goe and performe you Oath and alegiance to him your King , for I must go to my Fathers , and so dyed . Henry , after his enemy subdued , and warres ceased in Germany , remembring the iniuries of Hildebrand , by whom he was twise excommunicated , expulsed from his Kingdome , and making sute thrée daies in sharpe winter , and could finde no fauour , and by him his enemy was incited and ayded against him , assembled a Councell of 1083. Bishops at Brixienc● , where hee purged himselfe , and accused Hildebrand of diuerse c●imes : to be an vsurper , periured , a Nigroma●cer , a Sorcerer , a sower of discord ; and that his Father had set in diuerse Popes in Rome by his assignement , without other election , and now this Bishop , contrary to his Oath , thrust in himselfe , without the will and knowledge of him , being their King and Magistrate . For in the time of Henry the third , his Father , this Hildebrand and others , had tooke a corporall Oath , that during the life of him , and this Henry his sonne , now king , they should no● presume themselues norsuffer any other to aspire to the Papall Seat , without the approbation of the said Emperours . Wherefore , the aforesaid Councell , with one agréement , condemned this Gregory that he should be deposed . ¶ The Sentence of the Councell of Brixia against Hildebrand . BEcause it in knowne this Bishop , not elected of God , but intruded himselfe by f●aud and money , subue●ted Ecclesiasticall order , disturbed the gouernment of the Empire , ●●nacing death of bodie and soule vnto our peaceable king , set vp a per●ured king , making discor●s amongst friends and brethren , Diuorcements amongst the maried : ( for he tooke away the marriage of Priests , as Henricus Mutius witnesseth ) therfore we heere in the name of God congregated , doe procéede in Canonicall Iudgement against Hildebrand , a man most wicked , preaching Sacriledge and burning , maintaining periurie , and murders , calling in question the Catholike Faith of the body and blo●d of Christ , following of Diuinations and dreames , a manifest Nigromancer , a Sorcerer , infected with a Pith●nical spirit . We adiudge him to be deposed , and expelled , and vnlesse he depart vpon the hearing hereof , to be pe●pstually condem●●d . This be●ing sent to Rome , they elected Guibertus Archbishop of Rauenna , which was deposed by Hildebrand as aforesaid , in his place , and named him Clement the 3. And because Hildebrand would not giue ouer his hold , the Emperour with an Army came to Rome to depose him : and Hildebrand sending to the Countesse Mathilda , before mentioned , required her , in remission of all her sinnes , to withstand the Emperour , and so she did ; but the Emperour besieged the Citie all the Lent , and after Easter got it , and comming into the Temple of Saint Peter , placed Clement in his Papacie Hildebrand ●●ed into Ad●ans Tower , where being besieged , he sent for Robert Guischardus a Normaine , who with his Army , when the Emperour was gone , burst in at one of the gates of the C●●y , spoyled it , and deliuered Hildebrand , and caried him to Campania , where not long after he dyed in exile . In the meane time , whilst the Emperour was at Rome , the Abbot of Cluniake , and the people of Rome , exhorted Hildebrand to Crowne Henry Emperour at Lateran , and they would ●ause the Emp●rour to depart with his Arm● to whom he answered , he would , so the Emperour would submit himselfe , aske pardon , amend , and promise obedience . The Emperour not agréeing to the conditions , departed , and tooke the new Pope with him . The Emperour was wont to pray in the Temple of Saint Mary , Hildebrand knowing by spies the place where he was wont to pray hired one to cary vp stones to the roofe of the Church , to let them fall vpon his head when he was at prayers ; the hireling , ●aying his stones in order , fell downe and was slaine . The Romaines vnderstanding the truth , drew him thrée dayes , by the legs , through the streets for example ; but the Emperour , of his méekenesse commaunded him to b● buried . Hildebrand , being a dying , bewailed his faults , and sent a Cardinall to the Emperour to desire him forgiuenesse , and to pardon the Emperour and all his par●akers , quicke and dead , of the danger of excommunication . From this Pope sprang all mischéefe , pride , pompe , and tyranny , which since raigned in his successors ; hence was the subiection of Temporall Regiment to the Spirituall , and the suppression of Priests mariages : héere came in the authoritie of both Swords to the Spiritualty , so that the Magistrates could doe nothing in giuing of Bishoprickes , benefices ; in calling of Counceis , in correcting the excesses of the Clergie , but the Pope must doe all . Nor no Bishop , nor Passor , in his owne Parish , could excommunicate , or vse any 〈◊〉 discipline , against his flocke , but it was onely the Popes Prerogatiue . In him was the first example of persecuting Empe●ours and kings with rebellion and excommunication ; then Victor the third was made Pope , who likewise shewed himselfe staut against the Emperours ; but God gaue the shrewde cowe short hornes : some say hee was poysoned in his Chalice , and raigned but one yeare and a halfe . Notwithstanding the Popes followed still the steps of Hildebrand , as the Kings of Israell Ieroboam : in the time of this Victor began the Order of Monkes of the Charterhouse . Next him V●banus the 2. was Pope , which confirmed the Acts of Hildebrand , and gaue new Decrees against Henry the Emperour , and against Clement the Pope , hee held two Councels , one at Plac●●tia , the other called Synodus Claromontana , wherein he caused all Christian Princes ●o warre against the Sa●●cens , for recouering Ierusalem : whereupon 30000. were appointed for the same businesse , by the said Vrbanus . The King of Galacia , with the whole Di●ces of Saint Iames , was excommunicated for the prisoning of a certaine Bishop . About this time the King of England fauoured not much the Sea of Rome , for their pride and exactions , and would not suffer his subiects to giue to Rome , saying ; The followed not Pet●rs steps that h●nted for rewards , nor had Peters power , which had not his holinesse . The order of Cisteri●ns was first est●blished in Burgundia , by the same Vrbanus the seauen Canonical houres were first instituted in the Church ▪ By him , the order of the Cartus●an M●nkes was confirmed . Hee Decreed no Bishop to be made , but vnder the name of some place , he Decreed that Ma●●ens and houres of the ●ay should euery day be said , and that the Masse of our Lady should bee said euery Saturday , and the Clergy that had wiues , should be depriued of their Order , and that it was lawfull for subiects to breake the Oath of Alegiance with such Princes as were excommunicated , and that it was not lawfull for a man and his wife , both together ▪ to Christen a childe , with many moe matters . After him followed Pascalis the 2. he putting on a purple Uesture and a tyre on his head , was brought vpon a white Palfrey , into Lateran , where a Scepter was giuen him , and a girdle about him , which hauing seauen Keyes , with seauen Seales , to token the seauen powers by the seauen graces of the holy Ghost of binding , loosing , shutting openning , sealing , resigning and Iudging , which the Emperour Henry the 4. hearing of , thought to come to Italy to salute the new Pope , but vnderstanding the Popes minde against him , changed his purpose . This Pascalis d●posed all such Abbo●s , and Bishops , as the Emperour had set vp ; and banished many that striued , at that time , for the Papacie , and made an Armie against Clement , whom the Emperour made Pope , as aforesaid , and being put to flight , not long after d●●d . About the same time , the Bishop of Fluence began to teach and Preach of Antichrist then to bée borne , as Sabeli●us 〈◊〉 . Pascalis put to silence the said Bishoppe , and condemned his Bo●kes , by a Councell , which hée assembled at Tre●as . Maried Priests , in this Councell , were condemned for Nicholaitans . All Lay-men , that gaue Spirituall Dignities , were condemned of Symony . The Statu●e of Priests Tythes was renewed , counting the selling thereof sinne against the holy Ghost . Hée renewed the excommunication of Hildebrand against Henry the Emperour , caused cer●aine Bishoppes to depriue him of his Crowne , and to place his sonn● Henry the 5. in his Fathers roome ; these Bishops required of the Emperour his Diademe ▪ P●●ple , ●ing , and other ornaments of his Crowne : when the Emperour would know the reason , they aleadged , the Popes pleasure , and for selling Spirituall Liuings : but these Bishops being demaunded of him , could not deny but hee tooke nothing of them , they being preferred by him : well , said hée , you requi●e mée well , and admonishing them of their Oath and alegiance , as hee sate in his Throne , they pl●cke away all his Cu●periall Ornaments . The good Emperour , being destitute , said , Videat Deus & Iudicat . Thus leauing him , they confirmed the Kingdome to his Sonne , and caused him to driue his Father out , who with nine persons , did ●●y to the Dukedome of Li●burg , the Duke bearing of it , made after him , the Emperour hauing before put him from his Kingdome , being afraid of death , cra●ed pardon of him , and not reuengement , the Duke pittying his estate , remitted his displeasure , and receiued him to his Castle , and collecting men of Warre , brought him to Colin . His Sonne hearing thereof , besieged the City , but hee escaped by night to Leodium , thither all they that had compassion and consiant hearts resorted to him , so hee was able to pitch a Field against his enemies , and so did , hee desired his friendes , if they that had the victory , they would spare his sonne , in that sight the Father had the victory , and the Sonne was chased , but in another battell the Sonne had the victory , and the Father was taken , who being vtterly dispossessed , was faine to craue of the Bishop of Spire , whom he had done much for , to haue a Pr●bendry in the Church , to serue in our Ladies quire , who swore by our Lady hee should haue none . Thus hee came to Leodium , and there , for sorro ● dyed , after he had raigned 50. ●eares . Pope Pascalis caused his body to be taken our of the graue , and to remaine at Spite 's fiue yeares without buriall . About this time Anselmus Bishop of Canterbury , which brought in the Conception of our ●ady to bee hal●wed ; accused King Henry the first of England , to Pascal●s for making certaine Bishops by his owne election ; the Kings Proctor , in his behalfe , signif●●d to the people , that the King , for the value of his Kingdome , would not forgoe his right , in setting in Bishop ▪ and Pr●lates . The Pope answered . Before ●od , I for the price of my head , will not permit it vnto him . The Archbishop returning home , being the Popes Legate , was turned out of his Bishopricke , and goods . Henry the 5. Emperour , after his fathers death , raigned twentie yeares , being at Rome , could not be crowned , except he would relinquish his clayme of making Popes , or any other Bishops : there was such a stirre made by the Pope , that if the Emperour had not defended himselfe with his owne handes , hée had béene slaine . But the Emperour hauing the victory , tooke Pope Pascalis , led him out of the city , made him agree to cr●wne him , and to allow him his prerogatiue of election of Popes , and other Bishops ; and being crowned , returned with the Pope to Rome . But as soone as the Emperour returned to Germany , the Pope called a Syno●e , ●euoking his agréement , and exc●mmunicated the Emperour , as he had done his Father . The Emperour 〈◊〉 a● it , marched to Rome , and put the Pope to flight , and placed another in his 〈◊〉 . The Germaine Bishops , with all they might , stirred the Saxons against the●r Caesar , it gr●we at length to a pitched Field . The Emperour , seeing no end of his conflicts , was faine to forgoe his priu●ledge of the Popes election , and other things belonging to the Church , and Churchmen . In the time of Pascalis , li●ed Barnardus , of whom sprung the Barnardine Monkes . The Emperour had no issue , his wife was Mathildas , daughter of King Henry the fi●st of England , which was Gods iust Iudgement for deposing his Father . Pascalis being dead , Pope Gelasius was chosen by the Cardinals , without the Emperour ; and the Emperour made another Pope , Gregorius the 8. which made Pope Gelasius 〈◊〉 into France , and there dyed . The Cardinales choose Calixus the 2. Pope , without the Emperour ; who before hee came to his Seat in R●me , sent his Legate to excommunicate the Emperour , and droue Gregorius , the Emperours Pope , out of Rome . The Emperour fearing the vaine thunderbolts of the Popes curse , perswad●d by his Princes and f●iends , resigned his ●y●le , pertaining to the 〈◊〉 of the Pope , and the inuestiture of Bishops . This being set vy in writing , in the Church of Lateran , in tryumph of the Emperour thus sub●ued . Then the Pope made out , and tooke his fellow Pope Gregorius , set him on a Camell , his face backward , holding the tayle for a bridle , brought him thro●gh the streetes of Rome , and sho●● him , and thrust him into a Monastery . ●ée established the Decrée of the Papall Sea against the Emperour , and brought in the foure Ember-fasts , called ember ●aies . He ordained the order of Monkes , called Praemonstratenses . It was 〈◊〉 by him to be iudged adultery for any person to put away his Liuing or Bishoprick●●uring his life , according to Saint Paul ; The wife is bound vnto the husband as long as he liueth . By a generall Councell at Rhemes , he decréed , all Clergy men should put away their wiues , or be depriued of their Liuings , wherupon an English writer made these verse● : O bone Calixte , nunc omnis clerus odit te . Quondam presbyteri poterant vxoribus vti , Hoc destruisti , post quam tu Papa fuisti . Pope Honorius the ● . succeeded him , he sent one Iohn Cremensis Cardinall , Legat into England , and Scotland , in colour of redresse , but to fsill his purse , as all other did after him in those dayes ; afte● he had well refreshed himselfe in Bishops and Abbots houses , he assembled the whole Clergy , inquired of Priests wiues , and made a Sta●tute they should haue no women in their houses , vnlesse i●●h kindred as were not to be ●usp●cted , and the offend●r of this Act , to forfaite all his Spirituall promotion , and that no kindred should mary vntill the seauenth generation ; and r●fling within houres at night , was taken in the same vice he was so strict against , to no little shame of the Clergie . At this time the Emperour Henry the 5. dyed without issue , the Emperiall crowne came to Lotharius Duke of Saxon. Not long after deceased Henry the first , King of England . In this Honorius his time , came a Priest to Rome , called Arnulphus , who preached vehemently against the pride , auarice , and incontinencie of the Clergie , and exhorted them to follow Christ. He was well respected of the Citizens , but the Cardinals and Clergy hated him , and made him away in the night by drowing him . Sabelicus and Platina say , they hanged him . His Martyrdom ( he said ) was reuealed to him by an Angel in the Desert , and said vnto them . I know you will kill me priuily , and no maruell ; for if Saint Peter were héere , and rebuked your vices that exceed , you would serue him so , and said with a loud voice ; I am not afraid to suffer for the truth , but God will be reuenged , you play the blinde guides , and leade the people to Hell. In the second Booke of Councels , printed at Colen , either this Arnulphus or about his time , one complaineth of the number of Holly daies , and the increase of vice thereby ▪ whoores , say they , vantage more in one Holy day , then in fiftie other dayes : and of the curious singing in Cathedrall Churches , wherein much time is spent that might better be be●towed in other Sciences , and learning . And of the multitude of begging Fryers , and other professed men and women , the cause of Idlenesse , and vncomely life ; of promotion of euill Prelates , and their negligence in reprouing vice . Of the wantonnesse of their seruants , and their excesse in apparell : Of the excessiue gaines of the prelates and their officers for their Seales : giuing them , they care not for what , so they get money . That Prelates bée too slacke in looking to non residents . Of giuing benifices , not for godlinesse and learning , but for fauour , friendship , or hope of gaine , of which commeth the great ignorance in the Church . How Prelates wast the Church goods in superfluitie on kinsfolkes , or worse wayes , and not on the poore . How , by negligence , the Bookes of the olde Co●ncels , and o● the new , are not to be found , which should be kept in all Cathedral Churches . The negligence of Pre●ates , and their voluptuousnesse , by example of Storks , whose nature is , if one leau● his mate , and ioyne with another , all the rest fly on him , and plucke his feathers off : so , and much more , should prelates d●e to their fellowes , that defile so many ▪ and stinke in the whole Church . And as E●dras , in purging Israel from strange women , began with the priests , so now the purgation ought to begin with them , as it is written in Ezechi●ll : Begin with my Sarctuary . &c. Againe , if the whole Realme of France was interdicted , because Phillip the King , had but one Concubine , which was not his lawfull wife . And the King of Portugall , sequestred from his Dominion , and thought by the Clergie insufficient to rule . What shall be said to prelates which abuse mens Wiues , Uirgings , Nunnes , and are insufficient to take charge of Soules . About this ti●●e the Order of the Knights of the Rhodes , called Iohannits , and the Order of the Te●●lers rose vp . After Honorius succéeded Pope Innocentius the 2. At euery mutation of new Popes , came new troubles , sometime two Popes , sometimes thrée together . The Romaines elected another Pope , called Anacletus , betwixt whom was great conflicts . The Duke of Sicile taking with Anacletus , vntill Lotharius the Emperour droue Anacletus 〈◊〉 of Italy . This Pope decréed that whose strucke a shauen Priest , should be excommunicated , and not absolued but onely by the Pope . Steuen king of England , reserued to himselfe the authoritie of bestowing Spirituall liuings , and of inuesting Prelates . At which time Lodouicus the Emperoue would haue done the like , had not Bernardus giue in him contrary councell . At this time came in the manner of cursing with Booke , Bell , and Candle , in a Councell of London , holden by William Bishop of Winchester , vnder Pope Celestinus , successor of Innocentius . After Lotharius succeeded in the Emperiall Crowne , Conradus Nephew of Henry the fift , he raigned 15. yeares . There was diuerse Popes in his dayes , as Celestinus the 2. Lucius the 2. E●genius the 3. at which times the Romaines endeauored to recouer the old manner of chusing Con●uls , and Senators ; but the Popes , being in their ruffe , would not abide it ▪ which caused much ciuill warre ; insomuch that Pope Lucius sent 〈◊〉 the Emperour for ayde , who thought to haue dest●oyed them in the Senate : but they were ware o● it , and were all in aray , the Pope being in the fight was well pelted with stones and blowes , that he liued not long after . Eugenius cursed the Romaines for that matter with excommunication , which when he saw would not serue , came vpon them with his Host , and compelled them to abolish their Consuls ▪ and to take such presidents as the Pope should assigne . Then followed Anastatius the 4. after him Adrianus the 4. an English man , called Breakespeare , belonging once to Saint Albons , he likewise kept great slur●e with the Citizens of Rome , to abolish Consuls , with cursing and warres vntill he had brought them vnder . In the meane time Fredericus , called Barbarossa , succeeded Conradus in the Empire , marched to Italy to subdue rebels ; the Pope and his Clergie met him to haue ayde against their enemies , the Emperour lighted to receiue him , and held his left stirrop where he should the right , the Pope displeased , he smiling , excused himselfe as not vsed to hold stirrops , and that it was not of duetie : the next day the emperour sent for him , receiued him , and held his right stirrop , and all was well . When they came in the Pope told the Emperour that his predecessors left some token of beneuolence for crowning of them ; as Carolus Magnus subdued the Lumbards , Otho the Bexingarians , Lotharius the Normans ; therefore required him to restore the Country of Ap●lia to the Church of Rome . He and his Princes seeing he could not otherwaies ●e crowned , promised to doe it , and the next day was crowned . Whilst the Emperour was prouiding for Apulia , the Pope excommunicated William Duke thereof , and sent Emanuell Emperour of Constantinople , incensing him to warre against the said Duke . Th● Duke hearing it , sent vnto the Pope for peace , promising to restore what hee would , which the Pope , by the Councell of the Cardinals , would not grant . The Duke put Emanuell the Emperour to flight , and besieged the C●tie Bene●entum , where the Pope and Cardinals were looking for victory , that they were glad to intreat for the peace they refused , the Duke onely granted not to inuade the possessions of Rome , and the P●pe made him King of both Sicils . The Pope was so troubled with the Senators and Consuls of Rome , that when his curses would not auaile , he was faine to remoue from Rome to Ariminium . The Emperour , considering the wrongs the Pope had done to his predecessors required of the Bishops of Germany Homage and Oath of alegiance , commaunding if the Popes Legats came thither without sending for , they should not be receiued , charging his subiects not to appeale to Rome , and prefixed his name in his Letters before the Popes name . Whereupon the Pope wrote to him , that God promiseth long life to th●m that honoured their Parents , and death to them that cursed them : and the word of truth saith ▪ He that exal●eth himselfe shall be brought lowe . He maruelled not a little that he shewed not the reuerence he ought to blessed Saint Peter ▪ and the holy Church of Rome 〈◊〉 preferre your name before Ours , wherein your incurre the note of insolencie , or rather arrogancie . How kéepe you the Oath of fidelitie to Saint Peter and vs , séeing you require Homage and Alegiance of them that be Gods , and all the sonnes of the high God , and presume to ioyne their holy hands with yours ; and exclude from your Churches and Cities our Cardinals , Legates from our side ; amend , amend : ●hile you go● about to obtaine the things you haue not , I feare mée , your Honour will loose the things which you haue . The Emperour wrote againe , that Iustice giueth to euery one his , Wée derogate not from our parents , as We haue receiued our Emperiall Crowne of them , we render their due and ●●ue Honour to them againe : and forasmuch as duety of all sorts of men is to be sought out , did not Constantine restore Peace to the Church , and of his liberall benig●ity , & other Princes , gaue whatsoeuer Regality or Patrimony the Sea of your Papacie hath , as is to be found in the Chronicles ? Of them that be Gods by adoption , and hold Lordships , why may not wée require Homage and sworne Alegiance , when he that is you● master and ours paid ●oule and tribute for himselfe and Saint Peter to Caesar , giuing you example to doe the like , and therefore saith , Learne of mee , for I am humble and meeke . ●herefore ▪ either render our Lordships , or if they b● too sweete to you , giue God his due , and Caesa● his due . We shut out the Cardinals because we see them no preachers but prowlers , not repayrers of peace , bat rakers for money ; not Pillars , b●t pollers of Church . When we see them such as the Church requireth them to be , then they shall find vs ready to receiue them with stipends and all necessaries . By your inferring such questions , not conducing to Religion ▪ you incurre no little blemish of your humility , which is keeper of all vertues ; let your Fatherhood beware , least in mouing such questions , as seeme vnseemly for you to doe , you giue on offence to such as ●●pend on your word , and giue eare to your mouth as an euening shoure . We cannot 〈◊〉 fell you of that we heare , seeing now the detestable beast of pride doth cr●epe into th● Seat of Peter , prouiding alwaies as much as we may for the peace of the Church . Upon this , the Pope sent a Bull against the Emp●●our , excommunicating him conspired with the Duke of Apulia , and sought all waies to i●fest him , and set all men against him , especially the Clergie . The Pope wrote to the Bishops of Germany , that the Empire of Rome was translated from the Greekes to the Almaines , so that the King of Almaine could not be called Emperour ▪ before he were crowned by the Pope . Before his consecration he was a King , after an Emperour : he hath the name of King by the Princes election , the name of Emperour , Augustus , and Caesar , by our consecration , ergo , by vs he raigneth Emperour . Pope Zacharias promoted Carolus to the name of Emperour , after that ▪ all the Kings of Almaine were called Emperours , and Aduocates to the Sea Apostolike . So that Apu●ia , conquered by him , was subiect to the Pope ; which Apuli● , with the citi● of Rom● , is ours , and not the Emperours . Our seat is at Rome , the Emperours at Aquis ●n Ardenna , which is a wood in France . Whatsoeuer the Emperour hath , he hath of vs : wee may translate it to the Grees againe , as Zacharias did to the Almaines , it lyeth in our power to giue it whom we will being set vp of God aboue gentiles and Na●ions , to destroy , plucke vp , build and plant . When this Emperour Predericus came first to Rome , the Pope shewed him a picture of Lotharius the second Emperour , with verses , shewing how he first sware to the citie , after was made the Popes man , and so receiued the Crowne of him . Fredericus di●●red that the picture might be abolish●d , least hereafter it cause discention . The Pope seeing the emperour loth to be subiect to his Sea , deuised all craftie waies to bring him vnder . First , taking occasion by the imprisonment of the Bishop of Laodicia , sent vnto him diuerse sharpe Letters , and not so sharpe as prou● and disdainefull , wherein the salutation was , Salutat vos beatissimus pater noster Papa , & vniuersitas Cardinalium , ille vt pater , hii vt fratres , meaning he should vnderstand himselfe to be subiect to the Pope , no lesse then the Cardinals ; where reciting , what many and great benefits , and fulnesse of Honour , he had receiued of him . The emperor with his princes , perceiuing whereat the Pope , by his Legats , shot , could not ●●ree such a proud Message , so that much contention fell betwixt the Legat● and princes , of whom then , said the Legats doth Caesar receiue his Empery , if not of the Pope ? With which woords the princes were so offended , that they would haue v●ed violence , if the Emperour had not stayed them , and commaunded the Legats away straight , charging them not to turne by the way to any person , but straight to depart home . And to certifie the whole Empire of the matter , he directed Letters to this effect . First , he greatly sorroweth that the roote and foundation of dissentions , and euill , should rise from the holy Church , imprinted with the Seale of loue and peare of Christ , where with wee feare ( except God preuent it ) the whole body of the Church will be polluted , and the vnitie broken betweene the Spirituall and Temporall Regiment . Then he sheweth them the manner of the proud Legacie as aforesaid , and touching his straight sending them home , without tarying , or going out of the way , was , because there was Letters found about them to the Churches of Germany , to spoyle the Altars of our Churches , to cary away the Iewels thereof , to fley the lym●es and plats of the golded crosses thereof , &c. This Letters of Caesar fretted the Pope , who wrote againe to the Bishops of Germany , accusing the Emperour , willing them to worke against him what they could . They answered him againe with all obedience , yet excusing the Emperour , and blaming him rather , exhor●ing him hencefoorth to temper his Letter and Legacies with more modestie , which councell he followed , seeing he could preuaile no other way . In his time liued Gracianus , compiler of the Popes decrées . Petrus Lumbardus , Pet●us Comester , Auicenna , Abbas Ioachimus , and the order of Hermits rose by William Duke of Aquitania , and afterward a Fryer . This Hadrianus walking with his Cardinals to a place called Auignon , was choked with a Fly ▪ getting into his thr●at , when he had raigned 4. yeares and odde monethes , He would say in his latter time , there is no more miserable life then to be a Pope , and come to it by bloud , which is not to succéed Peter , but Romulus , who to raigne alone , slewe his brother . Though he was bad , his successor was worse , Pope Alexander the 3. The Emperour , with nine Cardinals , set vp another Pope , Victor the 4. betwixt whom there was great and long discord . The Emperour being required therefo , sent for them both to heare their cause , and Iudge the matter . Victor came , but Alexander ●isdainfully refused to appeare . Whereupon the Emperour , with full consent of his Bishops and Clergíe about him , ratified the 〈◊〉 ●lection of Victor , and so brought him into the Citie to be receiued and placed . Alexander flying into france , accursed them bath , as maan to be cast out of all Christian 〈◊〉 sending Letters there of into all Christiandome ; and with money and flattery , not the greatest part of the Citie to sauour him , and to set vy such Consuls for his purpose : 〈◊〉 returned from France to Rome , and was receiued with much sauour , through the helpe of Phillip the french king . The Emperour hearing thereof , came with great power to Italy , where he destroyed great cities , and came to Rome , required the Citizens that the cause betwixt the 〈◊〉 Popes might be decided , and hee that had the bestright ▪ to be taken for Pope , and then he would restore to them that which he had taken . Alexander , doubting his part , and the wils of the Citizens , hauing ships prepared , fet●hed a course about to Uenis . The Emperour required the Uenetians to send him , but they would not : wherefore Fredericus sent thither his Sonn● Otho , with men and ships well appointed , charging him to attempt nothing before his comming : notwithstanding he ioyned with the Uenetians in battell , and was ouercome , taken , and brought into the Citie . The farther to redeeme his Sonne , was compelled to submit himselfe to the hope and intreat peace . To the Emperour comming to Uenis at S. Markes Church , where the Pope was , there to take his absolution , was hid to knéels downe at the popes féete , the proud Pope set his foote vpon the Emperours neck , and said . Super aspidem & basilicum ambulabis , & concultabis leonem et Draconem . ●e an●i●●red ; Non tibi , sed Petro. The Pope againe . Et mihi , & Petro. The Emperour fearing more quarreling , held his peace , and peace was made betwixt them . First , that hée should receiue Alexander for true Pope ; then , that he should restore to the Church of Rome all that he tooke from it , thus he obtained his sonne . Alexander was Pope ●1 . yeares , he kept sondry Councels at ●urd and Lat●ran , wh●re he confirmed the proceedings of Hildebrand , and other his predecessors . In this time spung vp the Doctrine of the Waldenses , which was of one Waldus a chiefe Senator of Lion● in France . The aforesaid Gratianus , master of Decrees , and Petrus Lumbardus , at this time did much maintaine proud Prelacie ; after whom followed two , as euill or worse ▪ Franciscus and Dominicus , maintaining as much blinde hypocrisie . I● pleased God to raise vp the Waldenses against their Doctrine of Pride and hypocrisie . Thus we neuer see any great corrup●i●n in the Churc● , but s●me sparke of the true ligh● of the Gospell by Gods prouidence , doth remaine , howsoeuer their aduersari●● 〈◊〉 them , yet by the Iudiciall ●●aying their Articles , thou shalt finde that they maintained nothing else , but the same doctrine wh●●h we now defend ; yet I suppose the Papist did gather th●m , and wrest them otherwi●e then they were ment , as they did them of Wiclife and H●s . It chanced that certaine of the chiefe of the citie of Lions went a walking , with the aforesaid Waldus , of whome came the Waldenses was one , one of them f●ll downe suddainly dead , the sight whereof smo●e this Waldus with a ●eepe and inward repentance , with a carefull study to reforme his life . First ▪ he began to giue large almes to the needy . Secondly , to instruct his family and himselfe , with the knowledge of Gods word . Thirdly , to exhort all that resorted to him to rep●ntance and v●r●uous life , by his almes , and diligent teaching , more resorted to him dayly , to whom he gaue certaine rudiments of the Scripture . The Bishops and Prelates seeing him so meddle with Scripture , and to haue such a resort about him , though it were but in his owne house , moued with great malice against him , threatned to excommunicate him , if he did not leaue so to doe . He neglecting the threatnings of the wicked , said ; God must be obeyed more then man , and was the more diligent to set forth the Doctrine of Christ against the errours of Antichrist . When they saw their excommunication dispised , they ceased not with prison , with sword , and banishment to prosecute , till they had driuen the said Waldus and all his fauourers out of the city . Here followeth their Articles they held . 1 That the holy Scripture is to be beleeued , in matters pertaining to saluation , and no man besides . 2 All things , contained in holy Scripture , necessary to saluation , and nothing to bee admitted in Religion , but what onely is commaunded in the word of God. 3 To be but one onely Mediator , other saints to be made in no wise Mediators , to be inuocated . 4 That there is no Purgatory , but all men either by Christ are Iustified , or without Christ , condemned ; besides these two neither thre nor foure places . 5 That all Masses , sunge for the deads , are wicked and to be abrogated . 6 All mens traditions to be reiected , at least , not to be reputed necessary to saluation : therefore singing , and superflueus chaunting in the Chaun●ell to be left ▪ constrai●ied and prefixed ●aste bound to dayes and times , differences of meats , varieties of ●egres and orders of Priests , Fryers , Monkes , Nunnes , super●luous holy dayes so many bene dictions , and hallowing of creatures , vowes , Pilgrimages , with all the rablement of Ceremonies brought in by men to be abolished . 7 The supremacie of the Pope , vsurping aboue all Churches , and especially aboue all polliti●ue Realmes and Gouernments : or for him to occupie and vsurpe the Iurisdiction of both swords to be denyed , neither that any other degree is to be receiued in the Church , but only Priests ▪ Deacons , and Bishops . 8 The Communion of both kinds to be necessary to all people , according to the institution of Christ. 9 I ●●●m the Church of Rome to be the very Babilon spoken of in the Reuelation , and the Pope to be the fountaine of all error , and the very Antichrist . 10 They reiect the Popes pardons and indulgences . 11 The mariage of Pri●sts and ecclesiasticall persons to be Godly and necessary in the Church . 12 Such as heare the word of God , and haue a good Faith , to bee ●he right Church of Christ , and to this Church the Key●s of the Church to be giuen , to driue away wolues , and to institute true Pastors to preach the word , and institute the Sacraments , these were their principall Articles . Being exiled , they dispersed in diuerse places of whom many remained long after in Bohemia . E●eas Syluius in the Bohemian Histories , writeth that these Articles they held . The Bishop of Rome to be equall with other Bishops , no difference of degrées amongst Priests , no Priest to bee reputed for the dignitie of his Order , but for the worthynesse of his life . No Purgatory , as before , in vaine to pray for the dead , a thing onely ●ound out for the lu●●ee of Priests . The Image of God ( as of the Trinitie ) and of Saints to be abolished . The hallowing of ●●ater , and palmes , a ridic●e . The religious of begging Friers to be found out by the Diuell , That Priests sho●l● not incro●h riches , but bee content with their Tythes , and mens deuotions . The preaching of the Word to be frée to all men , called thereunto . No deadly sinne to be tollerated , for what respect soeuer of greater commodity to ensue thereby . Confirmation of Bishops , with oyle , and extreame v●●tion , none o● the Sacraments . Auricul●r confession , but a toy . Baptisme to bee ministred onely with pure water , without mixture of holy oyle . The Maiestie of God not to bee restrained more within Temples , Monast●ries or Chappels , then any where els . Priests apparell , ornaments of Altars , Uestments , Corporaces Chalices , patenes , and other Church-plate , to serue in no steed . It maketh no matter in what place the Priest consecrateth the Sacrament , and that it is sufficient to vse only the Sacramental words , without other superstitious ceremonies . Prayers to Saints vaine , they not able to helpe . In saying , and singing the houres and Mattens of the day , the time lost . A man ought to cease from his labour , no day but Sunday . The Feasts of Saints to be reiected ▪ coacted feasts haue no merite . The truth o● these Articles be the lesse to be doubted , being set out by a Popes pen. They being accused slaunderously by one Doctor Augustine , vnto the Bohemian King , gaue vp their confession , with an Apology of their Faith. They held Thomas Aquinas author of Purgatory . Concerning the Supper of the Lord , their Faith was , it was to be eaten , and not to be shewed , and worshipped . That it was for a memorial and not for a Sacrifice , to serue for the present , not to be reserued ; to be receiued at the table , not to be caried out of doores , according to the vse of the primitiue Church , when they vsed to communicate sitting : this they proued by Cronicles , ● and by Origen vpon the third of Moses . Doctor Austin asked them , whether it were not the same Christ in the Sacrament which is in heauen , else how can it be said , there is but one Faith , and one Christ ; then , why he should not bee worshipped in the Sacrament as well as in Heauen . They answered to this effect ; that the same Christ that is in Heauen is in the Sacrament , but after diuerse manners , in Heauen he is corporally , locally , with the full proportion and quantitie of the same body wherewith hee ascended , and to be séene in the Sacrament , he is but sacramentally to be remembred , not to bee séene ; our bodies receiue the signe , our spirit the thing signified . They asked him againe , whether Christ was not aswell in them that receiue the Sacrament , as in the Sacrament before it was receiued , and why it should not be worshipped as well in the brest of the receiuer , as before it is receiued , seeing ●e is in a more perfect manner in ●an then in the Sacrament , in it he is but for a time , not for the sacrament s●ke , but f●r mans sake . In man he is for his owne sake , not for a time but for euer , as it is written , Qu● manducat hunc panem , viuat in aeternum . Then they asked whether he was there wholly God and man , which if hee grant it , it is contrary to Nature and Faith , that any creature should be changed into the Creator . If he say , it is changed into his body and soule , and not into the Godhead , then h●e separates the natures of Christ , if hee say into the body alone , and not the soule , then hée separateth the Natures of the true manhoode , and so cannot be the same Christ that was betrayed for vs , so to what part soeuer he should answere he could not defend transubstantiation without great inconueni●●ce of all sides . It appeareth in a certaine Libell of Inquisition that vpon their kne●s with great reuerence they vsed to pray , euery morning , and euery euening , and that they vsed to say grace before meate and after : and after meate to edifie one another with some instruction . They were so diligent and painefull in teaching that Reynerius an old Inquisitor against them writeth , that one of them to bring another vnto the faith , in the night , and in winter swamme ouer the Riuer Ibis to come to him , to teach him , and they were so perfect in the Scripture , that he heard an vnlettered man that could say the booke of Iob word by word without booke , with others which had the New Testament perfectly by hart . Hee writeth moreouer , that none durst stop them for the number of their fauourers : saying , I haue often béen at their examination , and there were numbred forty Churches of their opinions , in s●much that in one parish of Camma●h were ten open schooles of them , and when he had spoken what he could against them , he is driuen to confesse that they both liue iustly before men , and beléeue all things wel● of God , and hold all the Articles contained in the Creede ; onely they blaspheme the Church of Rome and hate it . Touching the●r persecution , which commonly followeth true preaching , they being scattered from Lions , that the sound of their doctrine might gee abroad ●n the world ; some went as it is said into Bohemia , many into other prouinces of France ; some into Lombardy and other places , but these could not be suffered to liue at rest , as may appeare by the consultations made by the Lawyers & Bishops of France against them , writ aboue three hundred yeares agone , remaining yet in writing ▪ whereby it appeareth there were a great many in France . Besides there was a Counsell kept in Tol●se about 355. yeares agone ▪ and all against these Waldenses , they also were condemned in another Counsell at Rome before that . What persecutions they had in France by three Archbishops , appeareth by their writings : who is such a stranger , that knoweth not the condemnation of the Waldenses , done so many yeeres agone , so famous , so publique , followed vpon with so great labour , expences and trauell ; and sealed with so many of their deaths ; so solemnely being condemned , and openly punished , wher● by we may know persecution to be no new thing in the church of Christ , when Antichrist three hundred yéeres agone did rage against the Waldenses . But there was neuer more trouble then was against them of late , in the yeare ●545 . in France by the French King , which followeth in this booke , when we come to the yeare wherein it was done , where it shall be set forth more at large . In which persecution is declared , that in one towne Cabria by Miuerias were slayne eight hundred persons at once , not respecting women , children , nor any age : and forty women , most of them great with child , were thrust into a Barne , the windowes kept with pikes were fired and consumed : besides in a Caue not farre from Mussin , were fiue and twenty persons fired and destroyed the same time ; the same tyrant at Merindolum , seeing all the rest were fled away , finding one yong man , caused him to be tyed to an Oliue tree , and destroyed with torments most cruel : the foresaid Reynerius speaketh of a Glouer , one of them in the towne of Cheron , that in his time was brought to execution . There is an old Monument of processes , wherein appeareth 443. brought to examination in Pomarina , Marchia , and places there ab●ut , in the yeere 1391. thus much of the original doctrine , and lamentable persecutions of the Waldenses , who as it is said began about the time of Pope Alexander . Now for as much as Thomas Becket happened in this Popes time , let vs somewhat story of him . THE HISTORY OF THOMAS BECKET Arch-bishop of Canterbury . KIng Henry the second K. of England conuenting his Nobles & Clarks required to haue punishment of certain misorders of the clergy , but the Archbishop Thomas Becket would not agrée therevnto : the King came to this point to know whether he & the rest of the Clergy would consent to the customes set forth in Henry the fift his time , he with the rest of the Bishops , vpon consultation held , they would consent with this exception , Saluo ordine suo , so all other Bishops being particularly demanded , except Christopher , who séeing the King angry , said , for Saluo ordine suo , he would bona fide , the King told them hee was not well content with that exception which was captious and deceitfull , hauing some venome lurking vnder , therefore required an absolute grant : they answered , they would not binde themselues in no other manner , at which the King and all the Nobilitie were not a little mooued : the King , when he could get no other answer , departed with gret anger , not saluting the Bishops : Chester was greatly rebuked of his fellowes for changing the exception ; the next day the King took from the Archbishop all such Mannors and Honors as he had giuen him before being Lord Chancellor ; not long after vnknowne to the Bishops he sayled into Normandie ; not long after the Bishop of London followed after him to craue his fauour , and gaue him counsell to ioyne some of the Bishops with him , least if all were against him , hee might the sooner be ouerthrowne : thus by his meanes the greatest number of the Bishops were reconciled vnto the King , onely the Archbishop with a few other remained in their stoutnes : when the King saw no feare or threats could turne him , he assaid him with gentlenesse but it would not serue , though many Nobles laboured to exhort him to relent vnto the King : Likewise the Arch-bishop of Yorke , with diuers other Clergie men , Bishoppes and Abbots , especially Chester did the same : besides his owne house dayly called vpon him , no man could perswade him ; at length vnderstanding what danger might happen by the Kings displeasure , not onely to himselfe but to all the Clergy , and considering the old kindnesse and loue of the King towards him in times past , was content to giue ouer vnto the Kings request , came to the King at Oxford , and reconciled himselfe : wherevpon the King receiued him with a more ch●erefull countenance , saying , hee would haue his Ordinances confirmed in open sight of his Bishops , and all his Nobles ; after this the King beeing at Clarem Doune , called all his Peeres and Prelates before him , requiring to haue that performed which hee had promised in consenting to the obseruing his Grandfathers ordinances and proceedings ; the Archbishop drew back , and would not that hee would before , yet with great teares , intreaties , and perswasions of Bishops and of two Templers , that desired him on their knees , with teares , and with threatenings of Imprisonment , and other dangers hee did agree onely , with a clause of exception , bona fide , and he and all the Bishops set too their hands and seales . Alanus recordeth that the Archbishop in his voyage to Winchester greatly repented that he had done , so that he kept himself from al company , lamenting with teares and fasting , and afflicting himselfe , did suspend himselfe from all diuine seruice , and would not be comforted before he had sent to the Pope , and were assoiled of him , the Pope in his Letters not only assoiled him from his trespas , but with words of great consolation , incouraged him to be stout in the quarrell he tooke in hand . Upon this , Becket took no small heart & consolation : The King hearing of him , & how he denied to set his seal to those sanctions , which he condiscended too before , took no little displesure against him , threatned him of banishment & death , called him to reckoning , and burdned him with paiments : the Archb ▪ thought to make an escape out of y ● realme , attempting to take the Sea , with two or thrée priuily . Amongst other the kings ordinances . This was one , that none of the Prelasie or Nobility without the Kings license , or his Iustices , should depart the Realme . So Becket twice attempted the sea to fly to Rome , but the weather serued not , which being known and noysed abroad , the Kings Officers came to seaze vpon his goods to the Kings behalfe , but finding Becket at home and returned , they did not procéede on their purpose , Becket séeing this , went to the Court , the King taunted him gestingly , as though one realm could not hold them both , but shewed him no great fauour . The Arch-bishop of York did labour to renew peace and loue betwixt the King and him , but the King would not be reconciled , except the other would subscribe vnto his lawes , which Becket would not graunt to , but by vertue of his Apostolike authority , gaue censure vpon these Lawes of the King , condemning some , and approuing some as catholike . The Pope sent the Arch-bishop of Rotomage to the King , to ma●e peace betwixt the King and Canterbury : the King was content , so the Pope would ratifie his Ordinances , which could not be obtained at the Popes hands . The King sent to the Pope to obtaine of him , that the same authority of the Apostolike Legacie might be conferred vnto another after his appointment , which was the Arch-bishop of Yorke , but the Pope denied ; but he was content , so the King would be Legate himselfe , at which the King was angry , and sent to the Pope againe , according to the old practice of popish Prelacy to play on both sides : priuily he conspireth with one , and openly dissembleth with the other , He granteth the Legate should be remoued , and the Archbishop of York placed in the office , and writ to Becket that he should take no harm thereby , for the Kings Ambassadors had promised him , and did offer to sweare vnto him , that the Letters which they obtained , should not be deliuered vnto the Archbishop of Yorke , without the Popes consent therein : assure your selfe it is not , nor neuer shall be our will nor purpose to subdue you or your Church vnto any , saue only the Bishop of Rome ; therefore if you sée the King will deliuer the said Letters , giue vs knowledg , & we will cléerely exempt by our authority Apostolical , both your person , your Church , and your Citty committed vnto you from all iurisdiction of any legacy . Upon these letters and such other , Becket took all his stoutnesse against the King. The King after he had receiued his letters from the Pope , was more strong in his purposed procéedings against the Archbishop , and procéeded to punish the offences of Cleargy men , and there was aboue 100. found that had committed homicide and murder , beside other offenders : he adiudged them first to be depriued , and then committed to the seculer power . This séemed to Becket to derogate from liberty of holy Church , that seculer power should giue iudgement vpon the crimes of Ecclesiasticall persons , they picke this law out of Anacletus and Euaristus , who deduce this constitution from the Apostles , that all Ecclesiasticall persons , shall bee frée from seculer iurisdiction . The King daily incensed more & more against Becket , cited him to appeare at a certaine day and place , where at the time all the Péeres , Nobles , with the Clergy were assembled by the Kings proclamation , where great fault was found with Becket because he did not appear but by Deputy . Whervpon by the publike sentence both of the Nobles and Bishops , all his moueables were adiudged to be confiscate to the King : the stuborne Archbishop answered , he was primate & spirituall Father , not onely of all other in the Realme , but of the King himselfe , and that it was not conuenient the Children should iudge the Father , and the the flock the Pastor : but especially complaineth of his fellow Bishops which should haue tooke their Metropolitans part ; the next day the King laide an action against him for the iniury done to his Marshall , and required the Archbishop to repay him 500. markes which he lent him when he was Chancellor : he answered it was giuen him , but could bring no probation therof : whervpon the King required him to put in an assurance for the paiment : wherevpon 5. persons of their own accord st●pped in and were bound for it , else the Archbishop had béen in a great strait : the third day he was charged with other monies due vnto the King , by reason of many Bishopricks , & Abbaricks which he had kept long vacant in his hands , & he & al the Bishops being shut into a roome together by the Kings appointment , they did all take counsell what was best for the Archb. to doe in this case , they all aduised him to yeeld to the Kings Lawes , or else he would be in danger and the rest of the Clergy , or else to resigne his Arch-byshoppricke , and then no doubt the King would haue compassion on him , if not , they saw no other way but he would loose his life , and then what good would his Byshoppricke doe him : to this effect was their consultation . Becket checked them with rebukefull words , you goe about to cherish your owne cowardlinesse with a shaddow of sufferance , and with dissembling softnesse to choke the liberty of the Church : who hath thus bewitched you O vnsatiable Bishops ! is not God able to help the state of the Church without the sinfull dissimulation of the teachers thereof ? when should the Gouernors thereof put themselues in danger for the Church , but in the distresse thereof , I thinke it no greater merit for the ancient Byshops to found the Church with their blood , then for vs to effude our blood for the liberties of the same , and I thinke it not safe for you to swarue from the example which you haue receiued from your holy Elders . Then the Arch-bishop sent for two Earles , to whom the Archbishop said : touching the matters betwixt the King & vs , we haue conferred , we would craue respite vntill the morrow , then we will be ready to giue our answere vnto the King : two Bishops were sent to the King with this message , which the King granted , the conuocation beeing dissolued , the most part of the Bishops separated themselues from the Arch-bishop ▪ for feare of the Kings displeasure : he being thus forsaken , sent for the poore , lame , and halt , to furnish his house , saying by them he might sooner obtaine his victory , then by them which had slipt from him ; the said day appointed was Sunday , therefore nothing done , the next day he was sicke of the Gout , he could not come , it was thought hee fained , the Earle of Deuon : and the Earle of Leicester were sent to him , to try the truth of the matter , and to cite him to appeare at the Court , the Bishops came to perswade him to submission to the will of the King , of all his goods and Arch-bishoppricke , if peraduenture his indignation might swage by that meanes ▪ else periury would be laid to his charge for breaking his oath made to obserue the Kings Ordinance , he answered it was dolorous that the world was against him , yet it gréeueth me most , that Sons of mine owne Mother be pricks and thornes against me , but I charge you bee not present personally in iudgement against me , and that you shall not so doe I appeale to the Church of Rome , the refuge of all such as bée oppressed , and if any seculer men lay hand on me , as it is rumord they will , I straitly charge you , that you exercise your Ecclesiasticall censure vpon them , as it becommeth for your Father and Arch-bishop , & whatsoeuer happen , I will neuer cowardly shrinke , nor vily forsake my flocke : then he addressed himselfe to his Masse of S. Steuen with all solemnity , with his Metropolitan pall , which was not vsed but vpon holydaies : the Masse beginning with Sederunt principes , & aduersum me loquebantur . The Bishop of London accused him that it was done by art Magick , and in contempt of the king , then the Archbishop went to the Court , and to make him more sure , he priuily taketh the Sacrament within : as hee was entring into the doore of the Kings Chamber , he taketh the Crosse with the Crosse-staffe from the Crosse-bearer , and carried it himselfe : one of the other Bishoppes would haue borne the Crosse , saying it was not comly for him , the Bishop of London told him , if the king met him so , he would draw his sword at him ; he answered , the Kings sword strikes carnally , but mine spiritually striketh himselfe downe to hell . The King complained to the Nobles and Bishops , that he shewed himselfe as a traytor , all gaue witnesse thereto , affirming him alwaies , to be a vain and proud man , so altogether with one cry , called him Traytor , and being he had receiued such great benefits , preferments and honours of the King , and thus requite it , was well worthy to be handled as a periured Traytor : The Bishop of Excester desired him to haue compassion of himselfe , and of them , else they were all like to perish , for there commeth a precept from the King for your apprehending and suffering as an open Rebell , and whosoeuer shall take your part , and the Bishoppes of Salisbury and Norwich are to bee had to the place of execution , for their resisting , and making intercession for you . Hee answered , Auoyd hence from mee , for thou sauorest not the thinges of GOD. Upon great consultation , the Bishoppes agreed , that they would appeale the Arch-bishop to the Sea of Rome vpon periury , and that they would oblige themselues to the King , with a sure promise to doe their dil●gence in deposing of him , so the King would promise their safety ; it being so finished , two Bishops were sent to him in stead of them all , which said , once you were our Archbishop , and we bound to your obedience ; but now , being you once sware fidelitie to the King , and doe resist him , neglecting his Lawes , appertaining to his ter●rne honour : Wherefore we héere pronounce you periured , neither be we bound to giue obedience to you , but putting our selues and all ours in the Popes protection , doe appeale you vp to his presence , and assignd him his time to appeare : the Archbishop answered he heard him well enough , and sendeth to Rome in all hast , signifying to the Pope the whole matter , to whom the Pope writeth againe : wee are not a little disquieted in our spirits for your sake being our most déere Brother , remember that the Apostles departed away reioycing from the face of the Councell , receiue consolation that w● may reioice with you in the Lord , who hath preserued you in this distresse to the corroboration of the Catholick verity , and God through his punishment of afflic●ions hath wiped away the blot of your offences , that they might not be called to account in the day of Iudgement : bee not greeued that you are appealed to the Apostolike Sea , which to vs is gratefull and accepted , draw not you backe spare not to follow the appeale , for the authoritie of the Church of Rome tendreth your constancie , our diligence shall bee to preserue the right and preheminence of your Church to you , as one working for the Church , a constant and valiant Champion , I thought good especially to premonish you , neither for aduersitie nor whatsoeuer happens renounce not the right and dignitie of your Church . The Archbishop sitting with his Crosse in his hand as before was not abashed at al that was : the King sent for him presently to render account for thirty thousand markes , and fruits and reuenewes of the Realme in the time when he was Chancellor ; he answered , the King knew how often hee had made reckonings of those things , and that Henry his Sonne and heyre , with all the Barrons , and the Lord chiefe Iustice of England told him was frée and quit to god and holy Church from all receipts , computations on the Kings behalfe , and so taking his discharge entred into his office , for other accounts he would make none : when his answere was brought to the King , he required the Barons to doe their office , who adiudged him to be apprehended and laid in prison : the King sent the Earl of Cornwall and Deuonshire , and the Earle of Leicester to shew him his Iudgement ; to whom he said , heare my Sonne and good Earle , how much the soule is more precious then the body , so much ought you to obey me rather then your terrene King , no Law doth permit the child to condemne their Father : wherefore to auoide all your iudgements before you all I appeale to the Sea Apostolicke , and as for you my fellow Bishops , which rather obey man then God , you also I call and claime to the Iudgement of the Pope , and I doe depart from you as from the enemies of the Catholick Church , and of the authoritie of the Apostolicke Sea : whilst they returned this answere to the King , the Archbishop passed through the throng and tooke horse , holding the bridle in one hand , and his Crosse in the other ; the Courtiers followed , saying , tarrie Traytor and héere thy Iudgement ; the vtmost gate being locked , one of his seruants found a bunch of Keyes & trying them found the right and opened the gate , he went to the house of the Cannons where hee did lie ▪ and calling to him the poore where they could be found , after supper he caused a bed to be made him betwixt two Altars ; but whilst the King was at supper , he changed his garments , and named himselfe Derman , and made an escape to the Sea , and taking ship sayled into Flanders , and thence iournied vnto France ; the King sent the Bishop of London , and the Earle of Arundell vnto the King of France , to require him not to receiue the Archbishop , nor retaine him in his Dominion , and that he would be a meanes to the Pope not to shew any familiaritie vnto him , but the French King , contrarie to the Kings Letters and request , not only harboured and cherished him , but writ to the Pope , intreating him vpon all loues , as euer he would haue his fauour to tender the cause of the Archbishop Becket . The King sent another ambassage to Pope Alexander , by the Archbishop of York , the Bishops of London , Winchester , Chichester , Exeter , with other Doctors and Clarkes : with the Earle of Arundel , with certaine moe Lords and Barrons , they were friendly accepted at the Popes Court , the next day following the Pope sitting in the Consistorie with his Cardinals , when the Ambassadours were called for the hearing of Beckets matter , and the Bishops euery one in order had made his Oration , the Pope did not accept some of their spéeches , and disdained some : wherefore the Earle of Arundell disdained in this manner , spake : Though I am vnlettered , and cannot vnderstand what these Bishops haue said , neither can vtter my minde in that tongue which they haue done , yet I must declare the cause of my sending as well as I may , which was not to contend with or iniury any man , especially in presence of such a one at whose beck all the world doth stoope , but our Legacie is to present , in the presence of the whole Church of Rome , the deuotion and loue of our King , which hee euer had and still hath towards you , and that it might the better appeare to your excellencie , hee hath appointed for the furniture of this Legacy his greatest and cheefest subiects of such worthines and parentage , that if hee could haue found greater in his Realme hee would haue sent them , for the reuerence of your person and holy Church of Rome : I might adde more , which your Sainctitude hath already proued , the harty fidelity of our King towards you , who at the entrance to his Kingdome , submitted himselfe , and all his , wholly to your will and pleasure , and wee beleeue there is none more faithfull in Christ then he , nor more deuout to God , nor more moderate in kéeping the vnity of peace : neither doe I deny touching the Archbishop of Canterbury , a man not vnfurnished with gifts in his calling , being both sage and discréete , sauing that hee seemeth to some more quick and sharpe then needeth , if this blot had not beene , the King and he had not discented : then both the temporaltie and spiritualty might haue flourished one with the other in much peace , vnder so worthy a Prince , and so vertuous a pastor , therefore our message and supplication to your vigilant prudence , is that through your fauour and wisedome the neck of this discention may be broken , and reformation of vnitie and loue by some good meanes may be sought . But the Pope would not condiscend to their sute , which was to haue two Legates sent from his popish side into England , to examine and take vp the controuersie betweene the King , and the Archbishop , but because Becket was absent hee willed them to tarry his comming vp : for hee being absent hee would in no case procéede against him , but they alledged there time appointed to be ended , and hauing other lets they could not waite for the comming of Becket , and so returned back , there cause frustrated , without the Popes blessing to the King. Within foure dayes after , Becket commeth to the Popes Court , offered the pope a scroule of the custome and ordinances of the King : the Pope condemned and cursed the most part of them , and blamed Becket for so much yeelding to them at the beginning : yet because he was repentant , hee was content to assoile him for the same , and the rather because he had suffered so great troubles for the liberties of the Church : The next day , the Pope and his Cardinals beeing assembled in his secret chamber , Becket made an Oration to them to this effect : he confessed with griefe the cause of these perturbations was because hee entred into the sould of Christ , not by the doore of Christ , because the King made him Bishop , not the Pope , and if I had resigned it to the King againe at his commandement , I had left a dangegerous example vnto the Catholique Church : therfore now recognising my ingresse not to be Canonicall , and my abilitie not sufficient for such a charge : therfore I render into your fatherly hands the Archbishoprick heere of Canturbury , and putting his Ring from his finger offered it to the Pope , and desired a Bishop to be prouided for the Church of Canturbury , and so with teares ended . This done hee was bid stand a part , after consultation they concluded , being he had ventred his goods , dignity , and authoritie , and his life , for the liberties of the Church , if he should now be depriued at the Kings pleasure it would be an exampl● to others hereafter none to resist his Prince in like case , and so weaken the Catholick Church , and derogate the Popes authoritie , and his cause being maintained it would bee a president to others to doe the like , so hee receiued his Pastora●l Office at the Popes hand againe with commendation and much fauour , and ●he Pope sent him vnto the Abbey of Pontiuiacke in France , with a Monkes habit , where he was two yeares ; thence he remoued to Senon , where he was fiue yeares ; so he was in exile seuen yeares . The King beeing certified by his Ambassadors that the Pope inclined more to Becket , then vnto him , was wrathfull , and sayling into Normandie sent ouer certaine iniunctions against the Pope and the Arch-bishop to this effect . 1 Whosoeuer brought any interdict or curse from the Pope or Becket , so bee apprehended and executed as a Traytor . 2 That no Clarke , Monke , or conuert of any other countrey , without the Iustice and Kings Letters , to passe ouer or returne into the Realme , otherwise to be imprisoned . 3 None to appeale to the Arch-bishop or bring any transcript from them . 4 No Decrée from them to stand in force or be receiued in England vpon paine of imprisonment . 5 If any person shall keep the sentence of their interdict , they shall bee exiled with all their kindred , and take none of their goods with them , and be bound without speciall licence not to resort where the Arch-bishop was . 6 All the possessions and goods of such as fauoured the Pope or Arch bishop to be confiscate for the King. 7 All such of the Clergy as were out of the Realme to bee warned in euery Sheere within three monethes to repayre home , or else their rents and goods to ●eturne to the King. 8 That the Peter pence shall be no more paid vnto the Apostolick Sea , but to be reserued vnto the Kings Coffers . The Arch-bishop writ to a friend of his to write to him with speed what was done touching the Kings Decrees , heere set out , which are these : that all Hauens be diligently kept , that no interdict or curse be brought in , if the bringer bee a religious man , his feet to be cut off ; if a Priest to loose his pr●uy members ; if a lay-man to bee hanged ; if a Leper to be burned ; if a Bishop will depart for feare of the Popes Interdict , let him haue nothing with him but his Staffe , and that a●l Schollers and Students beyond the Seas sha●l repaire home or loose their Benefices , and if they remaine still to loose the libertie of all returning : if any Priest for the Popes interdict wil refuse to sing , to loose his priuy members : In summe al such Priests as shew themselues Rebels to the King , to bee depriued of their Benefices . Further it was proclaimed that all of the kindred of Thomas Becket should bee exiled with their goods with them , and sent to him , which was no little vexation to him to behold . Moreouer , the King writ to the Abbot of Pontiuiack , where he lay , not to retaine him in his house , or else he would driue out of his Realme all the Monkes of his Order : wherevpon hee remoued , by the French Kings appointment , to Senon as aforesaid , and found of him fiue yeares . In the meane time messengers went daily from the King to the Pope , and from the Pope to the King ; and betwixt the Archbishop and others , where I finde onely rehearsals of matters , which are declared sufficiently in the History , whereof if the Reader be desirous to see , let him resort to the booke at large . After these Letters sent too and fro in the 15. yéere of Henry the second , the King misdoubting that the Archbishop would procéed in excommunication against his own person , made his appeale to the presence of the Pope , requiring to haue certaine Legates sent from Rome from the Popes side , to take vp the matter betwixt the Archbishop and him ; requiring also that they might be absolued , that were interdicted : wherevpon two Cardinals sent from the Pope , with Letters from the Pope came into Normandie , where they appointed the Bishop to meete before the King , but the Arch-bishop delayed his comming , vntill eight daies after , neither would come any further then Grisorsium , where the two Cardinals , and the Archbishop with other Bishops conuenting together , had a treatie of reconciliation , which came to no conclusion . The two Cardinals writ to the Pope to this effect : comming to England we found the controuersie more vehement then we would , for the King and the greater part about him said the Arch-bishop stirred vp the French King against him ▪ and made the Earle of Flanders his open aduersarie : and after the King had receiued your Letters , and brought forth other Letters , diuers and altering from them receiued of vs , be was moued with no little indignation ; saying , that since wee came from you , the Archbishop receiued of you other co●trarie Letters , wherby he was exempted from our Iudgement : Moreouer , the King and the Bishops there did affirme , that the complaint that was made vnto you of the ancient customes of his progenitors , for the most pa●t was false ; affirming farther to vs , that if there were any customes and lawes in his time that seemed pr●iudiciall to the Statutes of the Church , he would willingly reuoke and disanull the same : therefore we & other Bishops and Abbots of the land , hearing the King so reasonable , laboured by al meanes that the King should not breake from vs , but incline to vs , and to haue the matter brought before vs , betwixt him and the Archbishop . Wherevpon we sent our owne Chaplains with Letters to him , appointing him the time and place , where safely hee might meete with vs , yet he made his dilatories till eight dayes after , which ●tirred the Kings heart more then is to be thought : thus when hee refused to meete vs in the borders of the King , though we offered him safe comming : we to satisfie his minde condescended to meete him at a place which hee appointed within the Land of the French King , we exhorted him humbly to submit himselfe vnto his soueraigne and King , who had heaped him with such benefits and dignities : after aduise with his Couns●ll , hee said he would submit himselfe to the King sauing the honour of God , the libertie of the Church , the honestie of my person , the possessions of Churches , and the Iustice of him and all his in all things : wee asked him whether h● would submit himselfe to vs , as the King and the Bishops were content to doe : he said he had a commandement from you not to answere before he and all his were restored to all their possessions , then he would proceed in the matter as hee should receiue commandement from the Sea Apostolick , whereof wee made relation to the King , yet keeping back a great part , which we had heard and séene : which when the King and Nobles vnderstood , the King said he was so much the more cleere , for that the Archbishop would not stand to Iudgement : after much heauinesse and lamentation of the King , Bishops , and Abbots , they required of vs whether wee had any power to proceed against him , and perceiuing wee had none , least the Archbishop should worke any disquietnes to any of the Noble personages of the Realme agreed together with one assent to make their appellation to your audience , prefixing accordingly the terme of their appeale . The Archbishop saying , he stood onely for the peace of the Church , one of the Cardinals offered him , if he would relinquish his Bishoppricke , the King should relinquish his Customes . He answered , He could not renounce his Church , sauing the honour of the Church and his person , but it standeth vpon the soules health , and honor of the King to renounce his customes . After the Cardinals were gone , the French King séeing the King of England disquieted , and s●●icitous of peace , pretending to set agréement betwixt them , the King and the Arch-bishop , both were content to stand to his arbiterment . The Archbishop prostrating himselfe at the féete of the King of England , said he would commit the whole matter to his owne arbiterment , Saluo honore Dei , the King was highly there-with displeased , rebuking him of pride and stubbornenesse , and charged him with sundry and great benefits bestowed on him , and hee a person vnkind and forgetfull . And speaking to the French King there present said , whatsoeuer displeaseth this man hee saith it is contrary to the honour of God , and by this meanes will vindicate to himselfe that which is his owne and mine too , there haue bin Kings of England of greater and lesse puissance then I am , & there haue haue béen Archb. of Canterbury both great & holy men , what the best of them haue done to my predecessors before me , let him doe the same to me and I am content : the standers by with one voice cried , the king hath debased himselfe enough to the Bishop , the French King said what my Lord will you be better then those holy men , will you be greater then Peter , you haue peace and quietnes put in your hands if you will take it : he answered , my predecessors euery one in his time did pluck vp , and correct something in his time , though not all things , for then there would bee no cause of this fire of temptation to try vs : though some haue béen slack , we are not to follow their examples , we rebuke Peter for denying Christ , but we commend him for resisting Nero , hee could not in his conscience consent vnto him ; he did not dissemble , wherby he lost his life : by such oppressions the Church hath alwaies growne , our forefathers suffered , because they would not dissemble the honour of Christ , shall I ▪ to haue the fauour of one man , suffer the honour of Christ to be supprest : the Noble men standing by , noted him of arrogancy , and wilfulnes : and one openly protested , that séeing he refused the request of both kingdomes , hee was worthy of the help of neither : as England had reiected him , so France should not entertaine him . One of the Archbishops Chapleins writeth that the French king prostrated himselfe at the féet of the Archb. repented he had giuen him such councell in a case pertaining to the honour of God , & desired to be assoiled , and that Henry sent to the king to desire him not to support his enemy within his Realme : the French King vtterly denied the Kings request , and tooke part rather with the Archbishop . The King of England returned from Normandy into England & in the 16. yéere of his reigne kept his Court of Parliament at Westminster , & by assent both of the Clergy & Temporalty , caused his sonne Henry to be crowned King : the Coronation was done by the Archbishop of Yorke , other Bishops assisting Becket : not beeing called tooke no little displeasure ; and so did the French King , hearing that Margaret his Daughter was not like wise crowned with her husband : wherevpon hee came with a great armie to Normandie , but the King sent his sonne to him which intreated peace , promising that his sonne should be crowned againe , and his daughter crowned with him . Becket sent to the Pope , complaining of foure Bishops , especially the Archbishop of York , who durst be so bold in his absence , without his licence to crowne the king , being a matter peculiar to his Iurisdiction , at whose instance the Pope excommunicated the Bishop of London : the other thrée with the Archbishop hee suspended : they resorted to the King , declaring how miserable there case stood , for fulfilling his commandement , the King was highly moued . The King of France with his Clergy and Courtiers slacked no occasion to incite the Pope to excommunicate the King of England , also thinking to haue some aduantage against the Realme , neither was the King ignorant of this , which made him the readier to agree . The pope sent two Legats with full commission , either to driue the K. to be reconciled , or to be excommunicated : the King seeing himselfe in great straites , which he could not auoid , and by the mediation of the king of France , and other great prelates and Princes of the king , was content to be reconciled with the Archb. whom he receiued into his Realme , and granted him free returne to his Church . But he would not grant him his lands vntill he came into England , and did see how he would agrée with his subiects , he was ioifully receiued of his church , albeit he was not very welcome vnto the yong king : so that comming to London to the king , he was returned back to Canterbury and bid to keepe his house , hee excommunicated one Robert de Brocke on Christmas day , for cutting off the taile of one of his Horses the day before , hee would not absolue the foresaid foure Bishops without cau●els and exceptions , who went to Normandie to the king , and complained of the miserable state & vncourteous handling , which made him conceiue such displeasure towards Becket , that hee lamented oft to them about him , that none would reuenge him of his enemy : vpon occasion of which words , 4. addressed thēselues in great heat of hast , within 4. daies after , the said Christmas day they came to Canterbury , they pressed at length into the palace , where the Arch-b . was sitting with his company about him : they said they brought him a commandement from the king , bad him chuse whether he would receiue it openly , or secretly , the company being commanded away , and he alone , they told him the King commanded him to repaire to the King his sonne to doe his duety , and sweare fidelitie for your Baronage , and to amend those things you haue committed against him , in denying to be sworne to him : he perceiued their intent , and called for his company , and they commanded him in the Kings name that he should absolue the 4. Bishops : he answered , he did not excommunicate them , but the Pope , if that were their griefe they should resort to him ; séeing you thus stand against the Coronation of our new King , it séemeth you aspire to take his Crowne from him , and to bee King your selfe : he said nay , if he had thrée crownes he would set them all vpon him , except his father there is none whose honour I now tender and loue , and touching the sequestring of the Bishops , there was nothing done without the assent of the King , for I complaine to him what iniury my Church had by their crowning the ●ing , hee gaue me leaue to seeke my remedy at the Popes hand , they said what doest thou ma●e the King a Traytor and bewrayer of his own sonne , when he commanded them to cr●wne him , and then gaue thee leaue to suspend them for so doing ; and they said , thinkest thou we the kings subiects wil suffer this , thou hast spoken enough against thine own head : the Achbishop said , since my comming ouer , ●e hath suffered many iniuries and rebukes conc●rning my selfe my men , cattell , wines , and other goods : yet the King writ to his sonne I should liue in safety and peace , and now you come hether to threaten me ; they answered , if you haue any ●niury , the law is open , and ●e said he sought for remedy at the Kings hands as long as hee could be suffered to speake with him , but now I am stopped and can find no redresse , nor can haue the benefit of law or reason , such law as an Arch-bishop may haue I will Realme : then they denounced he had spoken words to the ieopardie of his head , so they depart , charging the Monkes in the Kings name to keep him forth●comming : the Arch-bishop would not fly for the king nor any man : the names of the foure Souldiers were , first , Renold Berison : Secondly , Hugh Morteuill : Thirdly , William Thracy : Fourthly , Richard Britto : who going to harnesse themselues , returned the same day , but the Hall doore being shut , they went to a back doore , and broke vp a window : the Monkes had gotten the Arch-bishop into the Church , and caused his crosse to be borne before him , and procéeded into the Quiere , the Haruest men following came to the Church doore , the Monkes would haue shut the doore , but as the Story saith the Bishop would not suffer them : so they came into the church , and the Bishop méeting them on the stayres was slaine , euery man striking him with his sw●rd in the head , who fied into the north , and at length were pardoned of the Pope by the Kings meanes , and went to Ierusalem . Newbergensis an ancient Chronographer condemneth the doings of Becket . Cesarius a Monke in his eighth booke of Dialogues 48. yeares after the death of Becket , writeth that it was a question amongst the Masters of Paris , whether Thomas Becket were saued , or damned . But it is certaine this antheme collected and primered in his praise is blasphemous . Tu per Thomae sanguinem quem pro te impendit , fac nos Christe scandere quo Thomas asendit . Wherein is a double lye , first that hee dyed for Christ ; secondly , that his bond should purchase heauen , which none of the Apostles durst challenge , for then Christ died in vaine . After his death the king fearing the popes curse , which the French king helped forwards what he could , the King sent his excuse vnto the pope which he would not heare . And after second messengers which some of the Cardinals receiued , shewing them that the pope vsed to curse & assoile on good-Friday , which was néer at hand , and it was noised that the King , Bishops & realme , should be interdicted : and herevpon the kings messengers were put into prison , some of the Cardinals shewed the pope that the Kings messengers had power to sweare that the King should obey his penance which was taken both for the King & the Archb. of Yorke , so that in the said day , the pope only cursed the déed , doers , consenters , ayders & harbourers of them : the deed-doer● had in penance to goe in linnen clothes barefoote , in fasting & prayer , to Ierusalem , who by this hard penance are said to die in few yéeres after . Two Cardinals were sent to inquire who were consenters to his death , the king , being not certaine wherefore their comming was , with a great power entred into Ireland , giuing charge that no bringer of any briefe should come into the realme , or passe out without speciall license , and an assurance to bring nothing preiudiciall to the Realme : the King in short time subdued the whole land of Ireland , which was gouerned by fiue Kings , of whom foure submitted themselues ; only the fift , the king Tonacta , denied to be subdued , kéeping himselfe in woods and Marshes . In this time the two Cardinals were come to Normandy : the next yéere in October , the king went to them , & made his purgation touching the death of Becke● , taking his othe he was neuer aiding nor consenting , but onely spake rigorous words against him ; wherefore for penance hee was sworne to send so much money to the holy land , & should find two hundred Knights for the defence thereof , and should set forth by Christmas following his own person to fight for thrée yéeres , exc●pt the pope should dispence with him : and that if he went into Spaine , & fought with the Sarrac●ns , as long as he was there he might prolong his iourney to Ierusalem . Itē , that he should not hinder or cause to be hindred any appellatio●s made to R●me . Item , That he nor his Sonne should dissent from Pope Alexander , nor his Catholick successors . Item , That the goods and possessions taken from the Church of Canterbury should be restored . Item , that the foresaid decrées established against the church should be extinct , and repealed , besides other secret fastings and almes inioyned him . All these conditions the King and his Son agreed vnto , debasing himselfe with humilitie and submission before them whereof the Cardinals tooke no little glory , vsing this vers● of the Psalme : Qui respicit terram , & facit eam tremere : qui tangit montes & fumigant . The returning from Normandie , by reason the Scots had made a road into England , by the way , as soon as he came to the fight of Beckets Church he lighted & went barefoote to his toombe , whose steps were found bloudy by the roughn●sse of the stones , and receiued a whip , with a rod , of euery Monke of the Cloister , whereby thou maist see the lamentable superstition and ignorance of those dayes , and the slauery that Kings and Princes were brought too vnder the Popes Clergy , the same yeere almost the whole Citie of Canturbury was consumed with fire , and the said Minster church cleane burnt . The next yeare in a conuocation of Bishops , Abbots , and other of the Clergie at Westminster , there was great discention betwixt the two Arch-bishops , whether Yorke must beare his Crosse in the Dioces of Canterbury , and whether the Bishopricks of Lincoln , Chichester , Worcester , and Hereford , were of the sea of York . Wherefore the one appealed the other vnto the presence of the Pope . How much better had it beene if the Supremacie had remained in the King , whereby much trauell , and great wastfull expences had bin saued , and there cause mor● indifferently , and more spéedily decided . Diuers of Glocester in the Dioces of York were excommunicated by the Archb. of Canterbury , because being summoned they refused to appeare : a Cardinall by the Kings procurement was sent from Rome to make peace : by the meanes of the King it was agreed that Canterbury should release his claime to Glocester , and absolue the Clarks thereof , & the bearing the crosse and other matters was referred to the other Bishops , and a league of truce for fiue yeares betwixt them . The next yeare Henry the second denided the Realme into six parts , & ordained thrée Iustices of assise on euery part : to the first Norfolk , Suffolk , Cambridge shire , Huntingdon-shire , Buckingham-shire , Essex , Hereford-shire : to the second Lincoln-shire , Nottingham-shire , Derby-shire , Stamford-shire , Warwick-shire , Northampton-shire , Leicester-shire : Thirdly , Kent , Surry , South-hampton-shire , Sussex , Berk-shire , Oxford-shire : Fourthly , Heriford-shire , Glocester-shire , Worcester-shire , Salop-shire : Fiftly , Wilt-shire , Dorcester-shire , Sommerset-shire , De●●n-shire , Cornwall : Euerwick-shire , Richmond-shire , Lancaster , Copland , Westm●r-land , Northumberland , Cumberland . In this yéere the Archbishop of Canterbury made thrée Arch-deacons , where there was but one , and the K. granted the pope , that no Clarke should be called before a temporall Iudge , except for his offence in the Forrest or his lay-fée that he holdeth , and that no Bishopricke or Abbey should remaine but one yeere in the Kings hands without great cause , This yeare there was great controuersie betwixt the Archbishop of Canterbury , and the Abbot of S. Austen , he being Elect , whether the Bishop should come to his house to consecrate him , or he to come to the Metropolitan church of Canterbury to be consecrated : The ●bbot appealed to the audience of the Pope , and went thither with a fat purse , procured letters to the Bishop of Worcester to command the Arch-bishop to consecrat him in his Monastery , because it did properly belong to the Iurisdiction of Rome , & should do so likewise to his successors without exception of obedience , & if the ●rchb . refuse to doe it , then he should doe it : the Archb. vnderstanding it , & loth to yéeld , vsed policy , he watched a time when the Abbot was frō home , came to the Monastery , with all things appointed for the busines , called for the Abbat to be consecrated : the Abbot not being at home , he fained himself not a little grée●ed : wherevpon the Abbot was disappointed , faine to fill his purse a new , & make a new course to Rome to the Pope of whom he receiued his consecration . This yéere a Cardinal was sent into England , ( as few yéeres there was not one sent to get m●ny , he was to make peace betwixt the Archbishops of York & Canterbury , who kept a Councel at Westminster , to which all the chiefe of the Clergy resorted with great confluence ; Yorke thinking to preuent Canterbury , came first and placed himselfe on the right hand of the Cardinall : Canterbury seeing the first place taken , refused to take the second : Yorke alledged the old Decree of Gregory by whom this order was taken betwixt these two Metropolitans , that he that should be first in election , should haue the preheminence in dignity , and goe before the other . From words they went to blowes , Canterbury hauing more seruants was to strong for Yorke , plucked him from the right hand of the Cardinall , treading on him with their feet that it was well hee escaped aliue : his Robes were all rent from his back , this Noble Romane Cardinall which should haue ended the strife committed himselfe to flight : the next day Yorke shewed his Rochet to the Cardinall to testifie his wrong , and appealed , and cited the Archbishop of Canterbury , and certaine of his men to the Pope . The kingdome of England in the Henry this second his time , extended so farre as hath not béen seene : The King of Scots , with all the Lords spirituall and temporal , did him homage for them and their successors : Ireland , England , Normandie , Aquitane , Gaunt &c. Unto the mountaine of Pireni , in the vtmost parts of the Ocean in the Brittish sea : protector of France , and offered to bée King of Ierusalem , by the Patriarke and Master of the Hospitall there , which he refused , alledging his great charge at home , and it might be his sonnes would rebell in his absence . The fame of his wisedome , manhood , riches , was so renowned through all quarters that messengers came from the Emperor of Rome , and from the Emperour of Constantinople , and from many great Kings , Dukes , and other great men to determine questions of strife , and aske councell of him : he raigned thirty fiue yéeres , and hauing great warres , yet neuer set tribute or taxe vpon his subiects , nor first fruits , nor appropriations of benefits vpon the Clergy ; yet his treasure beeing weighed by King Richard his Sonne after his death , weighed 900000. pounds , besides Iewels and Houshold-stuffe , of which 11000. pounds came by the death of Robert Arch-bishop of Yorke , for hee had procured a Bull of the Pope , that if any Priest dyed without Testament , he should haue all his goods . His Sonne Henry , whom he ioyned with him in his Kingdome , and at his Coronation serued him as a Steward , and set the first dish at the Table , renouncing the name of King , the Archbishop of Yorke sitting at the right hand of the young King , he told him , he might greatly reioyce , being no King had such an Officer as he had , the young King disdaining his words , said ; My Father is not dishonored , for I am a King and a Quéenes Sonne , and so is not he . He tooke Armes with the French King against his Father , and persecuted him , but after hee had raigned a few yeares , died in his youth by the iust iudgement of God. After his death , his Sonne Richard , called Cor-de-Lyon , rebelled against his Father , and Iohn his youngest Sonne did not degenerate from his Brothers steps , the said Richard brought his Father to such distresse of body and minde , that for thought he fell into an Ague , and within fou●e daies dyed , Richard méeting his Corps , beginning to wéepe , the bloud burst out of the Kings nose at the comming of his Sonne , giuing a monstration that he was Author of his death . His Children , after his death , worthily rewarded for their vnnaturalnesse , lost all they had beyond the Sea which their Father had gotten . Alexander Pope decréed , that no Arch-bishop should receiue the Pall , vnless● hée first sware obedience to the Pope . These be the words in Engl●sh of the giuing of the Pall. To the honour of Almighty God , and of blessed Mary the Uirgin , and of blessed S. Peter , and S. Paul , and of our Lord Pope , and of the holy Church of Rome , and of the Church committed to your charge : we giue you the Pall taken from the body of Saint Peter , as a fulnesse of the Pontificall Office , which you may weare within your own Church , vpon certain daies expressed in the priuiledge● of the said Church , granted by the Sea Apostolike . This Pall ought to bee asked with great instance , and within thrée moneths , without which Pall he is not Arch-bishop , but may be deposed . The same Pall must be burned with him when hee dyeth , and when it is giuen , some priuiledge must be giuen with it , or the old renewed , the Arch bishops pay swéetly for it . Euery Bishop must sweare to be obedient to Saint Peter , the Apostolike Church of Rome , and to the Pope , to doe nothing whereby either of them , or any member of them may be impaired , nor helpe , counsell , or consent vnto any so doing , not to vtter their councell any way sent to them , to any body to their hurt , to reta●ne and maintaine the Papacy and the Regalities of S. Peter against all men , honorably to intreat the Popes Legats going and comming , and helpe them in all necessities , to be ready to come to a Sinod being called , without any lawfull let , to visite the Pallace of the Apostles euery third yeare , by himselfe , or a Messenger , except otherwise licensed by the Pope , not to sell , giue , or lease out any the possessions of his Church without the Popes license , So God helpe him and the Holy Ghost . By this Oath , the Byshop could do nothing but what the Pope would in generall councels , which was the corruption of them . Besides this , it was decreed in the said councell of Rome , by 310. Byshops , by Pope Alexander , that none should haue spirituall promotion , except he were of full age and borne in wedlocke : that no Parish-Church should be voyd aboue sixe moneths ; that none within orders should meddle with temporal businesses ; that priests shall haue but one Benefice ; that Bishops be charged to find the Priest a liuing vntill he be promoted . That open Usurers shall not communicate at Easter , nor be buried within the Church yard . That nothing shall be taken for ministring Sacraments , or burying . Item , that euery Cathedrall Church should haue a Maister to teach Children fréely , without taking any thing for the same . In this Councell the vow of Chastity was laid vpon Priests , Thomas Becket and Bernard were canonized for Saints . In this yeare Richard , the eldest Sonne of Henry the second , succeeded his Father , at which time Clement sat Pope , succéeding Gregory , who died a little before for sorrow , for losse of the Holy Crosse by the Popes meanes . He and Fredericke the Emperor , and Phillip the French King , went with their Armies to Palestina , atchieuing the recouery of the Holy Land. Richard in this iourney gat Cyprus , Acon , Ptolemayda , Surrah . For preparation for this iourney hee sold Lordships , Castles , Offices , Liberties , Priuiledges , Byshopprickes , &c. He said he would sell London , if he could finde one able to buy it : Many Bishops purchased to their Bishopprickes diuers Lordships . The Bishop of Winch●ster purchased Werregraue , & Meues . The Bishop of Duresme , Hadberge , with all their appurtenances for 500. markes , and purchased the whole Prouince of the King for his owne , and himselfe to be made Earle of the same . In this Kings daies there fell a great dissention in the Church of Yorke , betwixt the Arch-bishop of Yorke , and the Deane , because euening Song was begunne before the Arch-bishoppe came , his Grace comming into the Quire , was angry , because they tarryed not for him , and commaunded the Quire to stay : the Dean● and Treasurer willed them to fing on , the Quire left and recanted , and begun againe . The Treasurer not to take the foyle , caused the lights to be put out , so the euening Song ceased , for the Popish euening Song is blind , without light , though the Sunne shine neuer so bright : His Grace suspended the whole Church from Diuine seruice vntill the parties had made him amends . The next day being Ascention day , the Deane and Treasurer would make no sar●sfaction , the people would haue fallen vpon them if his Grace had not let them . The Deane was faine to flye to his House , and the Treasurour to Saint Williams Tombe for succour : The Byshop excommunicated them , and the Church was suspended from Seruice that day . Thus much of the Heroicall c●mbat betwixt these Ecclesiasticall persons . King Richard , in his iourney aforesaid , talked with Abbot Ioachim of his Uisions and Prophesies , especially of Antichrist : hee expounded vnto him the place in the Reu●lation . There be seuen Kings , fiue are fallen , one is now , another not yet com , He said they were seuen Persecutors of the Church : Herod , Nero , Domitianus , Maxentius , Mahomet , Turka , the last , which is not yet come , was Antichrist , which is already borne at Rome , and should bee there exalted into the Apostolike Sea , as the Apostle faith ; He is an Aduersary , and exhalteth himselfe aboue all that is called GOD , then the wicked man shall bee reuealed , and the Lord shall consume him with the breath of his mouth , and destroy him with the brightnesse of his comming : Why said the King , I thought Antichrist should haue béene borne in Anti●ch , or Babylon , and of the Tribe of Dan , and ruled in Ierusalem thrée yeares and a halfe , and disputed against Enoch and Elias , and put them to death , and then died himselfe , and that sixty daies of repentance should be giuen to them that were seduced by his preaching . When King Richard went his iourney , he committed the Custody of his Realme principally to the Byshop of Duresme , and the Bishop of Ely , and to two Lay men : The two Byshops fell at variance for superiority , at length this order was taken by the King , that Duresme should haue v●der his custody from Humber is the Scottish Seas . Ely was ordained Chancellor , hauing vnder his gouernment from the said stood of Humber , all the South parts besides : but Ely beeing more ambitious , so practised with the King and his Ambassadors , sending his Letters to the Pope , obtained the authority Legatiue vpon the whole Realm of England , and became so ambitious and proud , that all the Realme cryed out of him , he beeing intollerable vnto the Cleargy and Layty . He assembled a generall Councell at London , in colour for Religion , but it was for his owne pompe and oppression of the Clergy and Layty , wonderfully oppressing the Commons . Hee vsed ●o ride with & thousand Horses : Noble-mens Sonnes were glad to be his Slaues . He married his Cosens Neeces and kinswomen ( I will not say his Daughters ) vnto the best Barons and Earles , yet his Grand-father was a poore plowman , and his Father a Cow-heard ; and hauing thus tyrannously abused his office , fearing examination , fled with a few of his trusty seruants to Douer Castle , to haue stolne beyond Sea : and comming in a womans apparell with a pe●ce of cloth vnder his arme , and a mete rod in his hand , being taken vpon susp●tion , his Kercheefe plucked off , his Balaams marke or shauen Crowne appeared : the people wondred , rai●ed and spit on him , and drew him , some by the armes , some by the legges ouer the Sea sands , vntill they brought him to a darke Seller with shame enough to be kept , till the Councell ●ent for him to the Tower of London , where he was ●xamined , depriued , and banished the Realme : after restored by King Richard , and sent to Rome , but died by the way . As King Richard returned from the Holy Land , driuen by di●●resse of weather about the parts of Austria , he was taken in Synaca by Hubald , Duke of the same countrey , and sold to the Emperour for 60000. marke : the Emperour writ of the matter to the King of France , that hee might reioyce with 〈◊〉 : at len●th King Richard was ransomed for 140000. Crownes , and as he was comming into England , besieging a Castle in Pictauia , tooke his deadly wound , and being sick , amongst others , Fulco Archbishop of Roane came to him , who said to the King : O mighty King thou hast thrée Daughters very vicious , prouide good Husbands for them , least thou incurre great damage , and th● vtter ruine : the King called him lying , and mocking hypocrite ; saying all the world knoweth I haue no daughters ; he answerd yes if it p●ease your Grace , I meane greedy couetousn●sse , mischieuous pride , filthy ●uxury : againe I say , O King , beware of them and get them marriages : Wherevpon the King calling his Lords and Barrons , ●●●laring the matter to them , and said ; wherefore heere before you all , I giue my Daughter swelling pride vnto the proud Templers to Wife ; and my Daughter gréedie Auaric● vnto the couetous and Cistertian Monkes ; and last of all t●y filthy Daughter Luxury , to the ryotous Prelates of the Church , whom I thinke v●ry meete for them . The King not long after departed without issue , and Iohn his Brother raigned after him : the Arch-bishop putting his crowne vpon his head , swearing him to de●end the Church and his good lawes and destroy the euill , and except he thought in his minde to doe this , he charged him not to presume to take vpon him this dignitie : On Iohn Baptist day next after , he went to Normandy , where he was royal●y receiued , and a truce made betwixt him and the French King : and the Earle of Flanders , and all the Lords of France that were in league with King Richard , cam● to him , and were sworne vnto him . Not long after the French King made Arthur Knight , and tooke homage of him for Normandy , Brittaine , and all his possessions beyond the Sea , and promised him help against King Iohn : after the French King , and King Iohn with their Nobles spake together an houre : the French King asked him much land for himselfe , and King Arthur , wh●ch he would not g●ant , but departed in w●ath . The same yeere a Legate came into France , and commanded the King vpon paine of interdiction to deliuer one Peter out of prison , which was elected to a Bishoprick , who was deliuered , the same Legate came into England , and commanded King Iohn vpon paine of interdiction to deliuer the Arch-bishop whom hee had kept in prison two yeares , which the King denied vntill he had payed him six thousand markes , because hee had tooke him in harnesse in a field against him , and he swore him hee should neuer beare harnesse against a Christian man. This time King Iohn & his wife were diuorced , because they were in the third degrée of kindred , and after by the Councell of the French King , was married vnto the Daughter of the Earle of Anguilla , and then Arthur of Brittan did homage for Brittaine , and other his possessions to King Iohn . This time was strife betwixt the King and the Archbishop of Yorke , because he would not suffer the Sheriffe to do such affaires as he had to d ee in his Dioces for the King , and excommunicated the Sheriffe , and would not go with the King into Normandy , to make the marriage betwixt the French Kinges Sonne and his Néece . The King of France required King Iohn to depart with all his Landes in Normandy and Pictauia , &c. vnto Arthur his Nephew , else hee would warre against him , which he denying , the next day the French King , with Arthur , set vpon certaine of his Towns and Castles in Normandy , but he was so repulsed of the English , who followed so néere , and so inforced vpon them , that they took Arthur and many other Prisoners , and left none to beare tydings home . This Arthur was the Sonne of Geffery , the elder Brother of King Iohn : Geffery was the third Son of Henry the second , and Iohn was his fift Son. Arthur being taken , was brought to the King home , he exhorted him with many gentle words , to leaue th● King of France and incline to his Uncl● , hee stoutly required the kingdome of England , with all things thereunto belonging , to bee restored to him as lawfull heire of the Crowne : Whereupon he was committed to the Tower of Roane , wher● he finished his life . No Story agréeth certainly how , whether by leaping into the Ditch or no. The next yeare King Iohn lost all his possessions in Normandy , by the force of the French King. This yeare grew great dissention about chusing the Archbishop of Canterbury , the younger sort of the Monkes there , at midnight , and before the old Arch-bishop was buried , and without the Kings assent , elected one Renald , sending h●m to the Pope , charging him vpon his oath to be secret , but he reuealed the matter , whereby the rest of the Monkes sent priuily to Rome , and sent to the King for h●s ass●nt to chuse an Archbishop : the King granted their petition , desiring them to shew ●auour to Iohn Gray , Bishop of Norwich , which they did , and elected him , and the King sent to Rome at his owne charge , to haue this election ratified : ●he Suffragans of Canterbury sent likewise to Rome , to haue both those elections frustrated , because their assents were not to them . The next yeare the Pope d●cided the matter betwi●t the Monkes and Suffrigans , pronouncing with the Monks , charging the Suffragans and Bishop to meddle no more with that election . The next yeare the Pope decided the controuersie betwixt the younger Monkes and the elder Monkes , and condemned both their elections , comma●nding them to chuse Steuen Langton , Cardinall of Saint Chrisogone for their Arch-bishop ; they said they durst not for feare of the King , and that it was preiudiciall to their liberties . He in a fury said , We will you to know , that we haue full power ouer the Church of Canterbury , and are not wont to tarry the consent of Princes ; therefore Wee comma●nd you , vnder pa●ne of the great curse , that you c●use him . Whereupon they all assented , sauing he whom the King had sent for the Arch bishop of Norwich . Upon this the King conceiued great displeasure against the Monkes of Canterbury , wherefore he banished 64. of them out of the Land. The King sent Letters to the Pope , sharply expostulating with him , for re●u●ing the Bishop of Norwich , and setting vp one Stephen Langton ( vnknowne to him , and brought vp in the kingdome of France amongst his enemies ) Archbishop of Canterbury : and that the Monkes without his consent , presumed to promote him , and meruailed that the Pope did not reuolue with himselfe , how necessary his fauour had euer béene to them . What great reuenues had procéeded hence , thether , the like whereof hath not béene receiued out of any Country on this side the Alpes , and that he would stand for his liberties vnto death , nor would not bee so shaken from the election of the Bishop of Norwich , which he séeth so commodious to him , and that if his request were not heard , he would prouide by Seas that there should be no more such g●dding to Rome , to export the riches of his Land thither , whereby he is lesse abled against his Enemies , and that he had sufficient Prelats of his owne , and hath no néede of any from abroad . Pope Innocentius writ to him againe . Whereas wée haue written gently to you , conc●rning the matter of Canterbury , you haue written to vs after a threatning sort ; and where wée , aboue our duetie , haue giuen to you , you have not giuen to vs ou● duetie , which you are bound to doe , and though your sauour ( as you say ) be necessary for vs , yet consider , ours is not a little opor●une vnto you ; and whereas wee haue not shew●d the like honour to any Prince , as to you , you haue so much derogated to our Honour , as no Prince besides hath presumed to doe . Where you say , the Archbishop is vnknowne to you , and brought vp amongst year enemies . Then be sheweth how learned ●e was , how he was Prebend at Paris , and of an ho●●st stocke , borne an Englishman , and knowne to the King being he wrote to him thrée times before ; and saith , that at the Monkes request he sent his Letters once or twise to the King for his assent , although was not the manner of the Sea Apostolike , who hath the fulnesse of the power of the Church of Canterbury , to waite for princes consents in such elections : therefore , according to the Canons of the Fathers , w● did pro●ide that the said Church should be no longer 〈◊〉 of her Pastor : therefore , being this election hath so orderly proceeded vpon a person so meete for the same , w●e will not for any mans pleasure , nor may without danger of ●ame and conscience deferre the consummation thereof . And my sonne , seeing we ha●e respected your Honour more then our duetie is , study to Honour vs so much as ●u●tie requireth , that you may deserue fauour at Gods hands and Ours , and least doing contrary , you bring you selfe into such a pe●ke of t●oubles , that you cannot ri● your selfe againe , for it will fall out , he will haue the better to whom euery knée doth bowe , whose turne I serue in the earth : therefore obey not them that desire vnquietnesse , that they might f●sh the better in a troubled water . It will not be for your saftie and glory to resist God and the Church , in whose quarrell the blessed and glorious Martyre , Bishop Thomas hath lately shed his bloud ; especially seeing your Father , and brother being Kings of England , did giue ouer those thrée wicked Customes into the hands of the Sea Aposto●●ke : but if you will yéeld your selfe humbly into our hands , we will looke that you and yours shall be sufficiently prouided for . Thus haue you the glorious Letter of the proud Pope , I beséech you marke it well . Not long after proceeded a commaundement to certaine Bishops , requiring them by the authoritie Apostolicall , that if the King would not receiue the Prior of Canterbury , and his Monkes , then they should interdict him through his Realme . Whereupon the foure Bishops , of London . El● , Winchester , and Herford , shewed the King thereof , but the King refused the same , and would not grant their request , wherupon they pronounced the said In●erdiction throughout England and Wales , and the Church doores were shut vp , with keyes , and other fastnings . Then the King tooke all the possessions of the foure Bishops into his hands , and apointed certaine to keepe the Liuings of the Clergie throughout the Realme . The Bishops cursed all that kept , or medled with Church-goods , against the wils of the owners . Then they went to the Bishop of Canterbury , and shewed him all the matter , he promised , he would shortly come to Canterbury himselfe , or send some which should doe as much as himselfe . 〈◊〉 came to the King , that the Bishops had beene beyond-Sea , with the Archbishop and were returned . He sent to them Bishops , Earles , and Abbots , to shew that the King would receiue the Archbishop Steuen , and the Prior , and all the Monkes of Canterbury , promising on his behalfe , that he should neuer take any thing of the Church-goods , but would make amends for them taken , and the Church should haue all her Franchices , as amply as in King Edwards time the Confessor . This agreement was concluded , and ingrossed in a payre of Indentures , the saide foure Bishops set their hands to one part , the other part was caried to the King , which he liked well , but he would not make restitution of the Church-goods . The foure Bishops would not agree to put out that Article , then the King sent for the Archbishop to come to him and speake with him at Canterbury , and for his safe conduct to come and goe at his will , sent thrée Iustices to be pledges for him : whereupon the Archbishoppe came to Canterbury , and the King came to Ch●●ham , and sent his Treasurer to him to put out the clause of restitution , which he denyed to doe , or any word of the same . Then the king caused to be procl●imed throughout the Realme , that th●se that had any Church-liuings , and went beyond-sea , should returne at a certaine day , or loose the●● Liuings for euer . And that all Sheriffes should inquire if any Church-man , from that day forward , receiued any commaundement from the Pope , to apprehend him and bring him before him : and that they should take into their hands , vnto his vse all the Church Lands , that were giuen by the Archbishop Steuen , or the Priors of Canterbury , from the time of the election of the said Archbishop , and that all the woods of the Archbishop , should be cut downe ▪ and solde . Thou the Pope sent ouer two Legats , which resorted to the King at Northampton , where he held his Parliament , and saluted him , they said , they came from the Pope , to reforme the peace of holy Church , and we admonish you , in the Popes behalfe , that you make full restitution of the goods that you haue rauished of holy Church , and of the land , and that you receiue Stephen Archbishop , into his dignity , and the Prior of Canterbury , and his Monkes , and yeeld againe to the Archbishop , all his Lands and rents ; and Sir , yet moreouer , that you shall make such restitution to them , as the Church shall thinke good . The King answered , he would gladly grant their request touching the Prior and Monkes of Canterbury , but touching the Archbishop , let him giue vp the Archbishopricke , and I will giue him some other Bishopricke ; vpon this condition I will admit him , otherwise not . Then one of them said , holy Church was neuer wont to disgrade Archbishop , without reasonable cause , but to correct Princes , that were disobedient to her . What now , ( quoth the King ) threaten you me ? They said , You haue told vs what is in your heart , now we will tell you what is in the Popes will. He hath wholly interdicted and accursed you , for your wrongs to holy Church , and the Clergy , and we doe accurse all those that shall common with you hereafter , and we assoyle all Earles , Barons , Knights , and others from their homage , fealty , and seruice they should doe to you ; and to confirme this , we giue power to the Bishops of Winchester and Norwich ; and the same power ouer Scotland , we giue vnto the Bishops of Rochester and Salisbury ; and in Wales , wee giue the same power to the Bishops of Saint Dauid , Landaffe , and Saint Assaph . And we send throughout all Christendome , to all Bishops , to accurse all that helpe and comfort you in any néede . And we a●●oyle all your aduersaries , and command them to warr● with you , and with all that are enemies to the Church : Then the king answered ; What may you doe more ? They said , we say to you in verbo Dei , that no heire of yours , after this day , may be crowned . Then the King sware , if hee had knowne their newes , hee would haue kept them out this tweluemonth . Upon this occasion Pope Inocent commanded ageine , in paine of his great curse , that none should obey King Iohn , nor kéepe company with him , to eate , drinke , common , or Councell with him , or his seruants to doe him any seruice , at bed , boord , hall , or stable . But , the greater part that sled from him by this meanes , of diuerse and sundry diseases , that yeare , died . Betwixt England and France , that yeare , fell great amitie , but false , to the bitter betraying of England . Further , the Pope with his Cardinals , gaue sentence definitiue , that King Iohn should be deposed from his Regal Seat , and promised Phillip the French King full remission of all his 〈◊〉 , and cleare possession of the Realme of England , vnto him and his heirs , if he did either kill him , or expel him . Moreouer , he wrote vnto other Nations , that they should take vpon them the badge of the Crosse , and reuenge him of the manifold iniuries done to the vniuersall Church , by the cursed Tu●ke , and Pagan , King Iohn . The next yeare , the French King , manned with the Bishops , Monkes , Prelates , and Priests , and their seruants , began his att●mpt , in hope of the Crowne of England , but the English Nauie tooke 300. of the French Kings ships , loaden with wheat , wine , meate , flesh . Armour , and other necessaties for warre , and burnt 100. within the Hauen , and tooke the spoyle of them . The Priests of England prouided them a false prophet , one Peter Wake●ield , they noysed daily amonst the Commons , that Christ had twise appeared to him , in shape of a childe betwixt the Priests hands , once at Yorke , and againe at Pomfret , and breathed , saying : Peace , peace , peace , and that he was rapt in spirit , and hee saw the ●oyes of Heauen and sorrowes of Hell. He prophecied of King Iohn , that he should raigne no longer then ●scention day , within the yeare of our Lord 1213. Being asked the question , he could not tell whether he should be slaine , expelled , or of himselfe giue ouer the Crowne : but he was sure , he nor none of his stocke should raigne , that day once fi●●shed . The King laughed thereat , when he sawe himselfe out of dange● . He prated thereof at large so , that they which l●ned the King , apprehended him , and put him in prison , the King not knowing therof : the fame hereof went through the whole Realme , and the more , becau●e he was imprisoned . When the prophesied Ascention day was came , King Iohn commaun●ed his Regal Tent to be spred abroad in the open field ▪ and passed the day with his Noble Councel , and men of Honour , in the greatest solemnity that euer hee did before . When that day was passed withall , his enemies turned it to an al●goricall vnderstanding , and said , He is no King , for the Pope raigneth , and not he ▪ yet raigned he stil , and his sonne after him , to proue the prophet alyer . And because this false prophet had troubled the Realme , peruerted the people , raised the Commons against the King , and was caried ouer the Sea by the Prelates , and gaue incouragement to the French King to inuade the Land , the King commaunded the false prophet should be hanged , and his sonne , least any more should rise of his race . At length , the King seeing himselfe so compassed with enemies , and treasons , and great danger that was like to follow , especially fearing the French King ▪ was inforced to submit himselfe to that execrable monster , and Antichrist of Rome , conuerting his Land into the patrimony of Saint Peter , as many other had done before him : for hee was sure , though not without shame , being vnder his protection , no forraine Potentate was able to subdue him . King Iohn made a Letter obligatory to the Pope , in this manner ; Whereas wee haue grieuously offended God , and our mother Church of Rome , and our body and Realme is not a sufficient satisfaction to him that humbled himselfe on the Crosie for vs , through Councell of the noble Earles and Barons , we freely grant vnto God and the Apostles Saint Peter and Saint Paul , and to our mother Church of Rome , and to our holy Father Pope Inocent the third , and all the Popes that come after him , all the Realme , and patronage of the Churches of England and Ireland , with all the appurtenances , for the remission of our sinnes , and the helpe of our kinsfolkes soules , and of all Christian Soules ; so that henceforth we will hold as Farmer to her Mother Church , doing fealtie to the Pope , and his successors . Wee will doe homage to the Popes Legate ▪ as it were in the Popes presence ; paying ●or all manner of Custome which we sho●ld doe for the said Realmes yearely 1000. markes of siluer , sauing to vs and our heires , our Iustices and our Franchises , and other realties that appertaine to our Crowne . And for the assurance hereof , we binde our successors and heires , that if any of our heires shall goe against these things , and being warned , will not an end , he shall then loose the foresaid Realmes for euermore . But before the relea●ment of the Interdiction , the king was compelled to giue ouer his Crowne and Scepter to the Antichrist of Rome for fiue dayes , and to receiue it at another Cardinals hands . Then all that had their hearts wounded for obeying their liege King , came and were absolued of their owne Bishops , but the Spirituall men were compelled to séeke their absolution of the Pope . Some of the Clergie were not pleased that the King should be absolued , vntill the King had payed all which any of the Clergie should demaund , and complained of the Popes Legate , that he was too partiall for the King , in the matter of restitution , and because he went , with the Kings Officers , to the Cathedrall Churches , Abbyes , Priories , and other Churches vacant , and appointed two Iucumbants , to euery place , one for the King , and the other for the parties , and commonly compelled the election to passe vpon him whom the king nominated . The Archbishop called a Councell at Oxford , some would not tary , séeing the confysion thereof , others reuiled the king most spi●efully , behinde his backe , saying ; he ought to bée taken for no Gouernour of theirs , that it grew to a grieuous tumult , and most grieuous commotion . In this years Pope Inocent held the Councell at Rome , called Lateran ; it was pretended to be for the r●formation of the Church Uniuersall , and to haue the holy Land recouered from the Turtes : but it was because the Doctrine of the Truth , which they call Here●●● , begin to 〈◊〉 very high , by reason whereof the Emp●rour Otho , and many other Priestes and their Countries were excommunicated . In this Councell he established by publique Deerce , that the Pope should haue the correction of all Christian Princes , and that no Emperour should bee admitted , except he were s●orne to him , and Crowned of him . Item , that whosoever spake eu●il of the Pope , should be punished in Hell , with eternall damnation . Item , Transubstantiation was first inuented , brought in , and a Pix ord●ined to couer the bread , and bell to be rung b●fore it , when it went abroad ; and the Masse to bée made equall with Christs Gospell . Item , the Act was established and ratified , of compelling Priests to abiure lawfull m●●iage . Marke how the Priests and their adherents were plagued for handling king Iohn so , Stephen Lancton , Archbishop of Canterbury , in this Councell was excommunicated of Pope Inocent , with all th●se Bishops , Pre●lates , Priests , Barons , and Commons , which had béene of Councell with him in the former Rebellion ; and when the Archbishop had 〈◊〉 instant sute to be absolued , the Pope answered ; I sweare by Saint Peter , thou shal● not so soone obtaine thy absolution : for thou hast hurt the king of England , and iniured ●uch the Church of Rome . He was also suspended from Church , saying Masse , or exercising other Ecclesiasticall Office , because he would not execute the Popes curse vpon the said Rebellious Barons , and cursed all the other rebels with b●ll , book● , and candle , and they appealed to the generall Councell . In the same yeare , many were summoned to Rome , because they would not consent to the Kings deposing , and submitting to the Pope . Thus the whole Realme was miserably deuided into two factious , some Lords , and Gentlemen , a great number followed the King , and loued his doings . Others fled to the French King , desiring of him his eldest sonne Lodowicke , and they would elect him their King , and that he would send with him a mightie Armie , to subdue the King : but as certaine Lords and Barons were chusing Lodowicke for their king , the Pope sent a Cardinall to stop their rash and cruell attempts , charging the French king , vpon his alegiance , with all possible power , to ●auour , and de●end King Iohn of England , his Feoda●y , or Tenant . Tho French king answered . The Realme of England was neuer yet part of Peters patrimony , neither now is , nor euer should be . No Prince may pledge , or giue away his Kingdome , without the lawfull consent of his Barons : If the Pope shall se● vp such a president , he shall , at his pleasure , bring all Christian Princes , and their Kingdomes to naught , Though he be my aduersary , I much lament that he ●●th brought the noble ground , and Quéene of Prouinces , vnder miserable 〈◊〉 . The chiefe of his Lords standing by , cryed by the bloud of God , in whome we hope to be saued , we will sticke in this Article to the loosing of our heads , that no King may put his ●and vnder tribute , and make his Nobilitie captiue seruants . Lodowicke 〈◊〉 that his purposed iourney might not vs let , for the Barons haue elected mee , and I will not loose my right , but fight for it to death , and I haue fri●ndes there : to which the King answered not , belike doubting somewhat , because he saw all 〈◊〉 of the Priests , that they might liue licentiously in wealth , frée from the Kings yoake . The same time a such treasons and conspiracies were wrought by Clergie men , that the King knew not where to finde trustie friends . At length he went to Douer , looking for ayde from other quarters , to whom resorted a wonderful number of men from Flanders , 〈◊〉 , Holland , and many other parts . It was reported the Pope writ to them to a●de him . First , b●cause he submitted his kingdome to his protection , and he had taken vpon him the 〈◊〉 of the white Crosse , to winne againe Ierusalem . Thirdly because he had gotten by him , England , and Ireland , and was like to loose both . Upon the A●●●nciation day of our Lady , hee ●ooke vpon him his voyag● again●●●he Turkes , to recouer Ierusalem . He told his seruants 〈◊〉 did prospe●● with him since he submitted himselfs and his kingdomes to the Church of Rome . In this yeere , one Simon Langton was chosen 〈◊〉 of Yorke , but he was deposed by the Pope , because he was brothe● to Stephen ●rchbishop of 〈◊〉 , w●●m the Pope hated , hauing brought him vp of naught , and ●ound him so 〈◊〉 , and he places the Bishop of 〈◊〉 in his ●oome . The 〈◊〉 night the Pope renewed his curse vpon the king of France his 〈◊〉 , for vsurping vpon king Iohn , and against the said Simon Langton , and Geruas Hobruge , for prouoking him to the same , with won●erfull 〈◊〉 , cousing , the ●els to ring , ca●les to be ●●ghted , and doores opened , the 〈…〉 to be red , committing them wholy to the Deu●l , and communded the ●ishops and 〈◊〉 to poblish it through the whole Realme , to the ●errour of all subiects . The 〈◊〉 Simon , and Geruais der●●●d him and appealed vnto the 〈◊〉 all Councell , for Lodowicke and themselues . The Magestrates , and citizens of London did likewise 〈…〉 at the Popes commandements , and kept company with the excommunicated , at ●able and Church , in contempt of the Pope , and 〈◊〉 . Lodowicke , at 〈◊〉 taking himselfe , king , made Simon Langton hig● Chancellour , and Geruais Hobruge , his chiefe Preache● : vy whose daily Preaching , the Bar●●● , and Citizens bring excommunicated , caused all the Church doores to be opened , and 〈◊〉 sung , and Lodowicke was sit for them in all paints . About this time Cardinall Pandulphus was made Bishop of Norwich , for gathering Peter 〈◊〉 , an old ●illage of the Pope , & other great labours ●one by him for the Pope . About this time one Uicont of Meinn , a 〈◊〉 man , which came ouer with Lodowicke , felll ●●cke , and called to him certaine English Baron● , and said ; I pittie the destruction that is comming towards you and your Realm● . Prince Lodowicke hath sworne a great oath , and sixtéene of his Earles and Nob●es are of 〈◊〉 with him , that if he obtaine the Crowne of England , he will ●anish and depriue of their Lands and goods , all that h● now findeth to goe against their leach King , and are Traytors to him ; vpon my Faith , n●w lying at Gods mercie , I was one that was 〈◊〉 to the same : and with teares , he said , take héede in time , your King for a 〈◊〉 hath kept you vnder , but if Lodowicke preuaile , he will put you from all , hee had them kéepe his counce●l , and so he dyed . This trobled the Barons , and seeing withall 〈◊〉 Prince Lodowicke obtained by warres , he gaue to French men in spite of them , saying they were but Traytors . They at length concluded to submit themselues , 〈…〉 neuer drunke before : I trust this Wassell shall make all England glad , and dranke a great draught thereof , the king pledged him : the Munke went away , and 〈◊〉 bu●st out , and hee dyed , and had euer after thrée Monkes to sing continually Masse for his Soule , confirmed by their generall Chapter . I would you would see how religiously they bestow : heir confessions , absolutions , and Masses . King Iohn feeling himselfe not well , asked for Symon the Monke , they answered ▪ he was dead ; then the tooke his Chariot , and departed , and dyed within three dayes . He admonished that his Sonne Henry would learne by his example , to be gen●le and leuing to his natiue people . He being imbalmed , his bowels were bur●●ed in Crompton Abbey , his Soldiers ●olded his Corps triumphantly in Armour , and honourably buried him in the Cathedrall Church or Worcester , hauing raigned 17. yeares , 6. moneth● , and odde daies . After whose death the Princes , Lords , Barons , and strangers , that were on the kings part , with the Councell of the Legate Gualdo , proclaimed Henry his sonne king , and at Gloster , with the Earle there , they annointed and Crowned him King , b● the Legate Gualdo , assisted with the Bishops of Winchester , and Bath , and called him Henry the third . The Pope sent with all spéede , that they should mightily stand ●ith the young king , being but ten yeares old , and defend England with Arm●ur , and his thundring curses against Lodowicke . Hée confirmed his Legat Gualdo , and committed to his discretion all that appertained to his Office , none to appeale from him . Hee compelled the Prelates to bée sworne to the young King , and punished them which refused , Th● Bishop of Winchester laid a heauie talke vpon his beneficed men , to helpe the king in his warres . Gualdo left not one beneficed man vnpunished , that had taken part with the French King. In this yeare , Gualdo was sent for home to Rome ▪ for by this time he had welfa●oredly vnladen the purses of the Clergie men , and returned with all his bags well stuffed , leauing Cardinall Pandulfe behind him , to supply his Baliwicke The Bishop of Lincolne , not long before , paid 1000. markes for recouery of his Office , and an hundred markes to the Legate , for his goodwill ; so were other holy Prelates and Priests taught by his example . Inocentius Pope , condemned Almeri●us , a worthy Bishop , for an hereticke , for teaching , and holding against Images : also he condemned the Doctrine of Ioachim Abbas , as before , for heresie . He brought in first the paying of priuie ty●hes , and the receiuing once at Easter , and the reseruation of the Sacrament , and the going before it with a bell and a light . He stirred vp Otho against Phillip the Emperour , because he was elected without his will , whereupon followed much slaughter in Germany ; and against Otho , which he had made Emperour , he set vp Fredericke king of Ci●le , and caused the Archbishop of Mayence to excommunicate him ▪ and depose him of his Empire : for which cause , the Princes of Germany did inuade his Bishopricke , and burned his possession : all was because Otho held certaine Cities , Townes , and C●stles , which the Pope said belonged to him . In his time came the order of Blacke Friers , called the Preaching Fryers ; it began of one Dominicke a Spaniard , who after he had Preached ten yeares against the Albigenses , and others that held against the Pope , comming to Lateran , desired to haue his Order of Preaching Fryers confirmed , which the Pope refused , vntill hee dreamt that the Church of Lateran was readie to fall , vntill Dominicke came and propped it vp with his sholders , and so preserued it . The Pope waking , called Dominicke to him , and gr●nted his request . Dominicks mother being great with child , dreame● she had a wolfe in her wombe , which had a burning tor●ch in his mouth , the which dreame , the Preachers of that order aduance to their glory . In his time came vp the order of the Minorits , of one Frances an Italian , hee left off shooes , had but one cote of vile cloth , and an hempen cord about his middle , and so apparelled his Disciples , teaching them to fulfill the perfection of the Gospell , walke in pouertie , and holy simplicitie ; this rule was confirmed by Pope Innocent . Many Nobles , and others , in Rome , builded manflons for him and his disciples , he was likewise str●●t to his flesh , leauing clothes ▪ in winter , he 〈◊〉 himselfe in Ice and snow , he called pouerty his Lady , he kept nothing ouer night , he was so desirous of Martyrdome , that he went to Siria to the Solda● , who receiued him honourably : it is written that Christ and his Saints marked him with fiue wounds . These Franciscans , or begging F●●ers , though they haue but one Rule , they haue many Orders , there by 101. seueral sorts of Friers and Nunnes , which the reader , if he be disposed , may see in the booke at l●rge , with their names , Fol 70. Hildegardis a Nunne a Prophetesse , liued in the yeare 1170. She reprehendeth grieuously the abhominations of the l●ues of the Spiritual Papists , the contempt of their Office , and destruction of Gods children with these words ; Now is the Law neglected amongst the Spirituall , which negl●ct to Preach , and to doe good things . The masters and Prelates , sleepe and negl●ct Iustice. The Church appeared to her in the shape of a 〈◊〉 , her face 〈◊〉 with dirt , and her 〈◊〉 rent , complaining that the Priests did not shine ouer the people neither in Doctrine , not example ; but contrary , did driue the innocent lambe from them , that Eccles●asticall order grew worse and worse , and Priests destroyed the law of God , and did not teach it ; and proph●●eth to them Gods heauie wrath and punishments . She prophesieth likewise of the reformation of Religion , and saith , it shall be most godly , saying ; Then shall the Crowne of the Apostolicall honour bee deuided , because there shall be found no religion amongst them , and the name of that dignity shall bée despised , and they shall s●t ouer them other men , and other Archbishops , and the Apostolicall order shall haue scarce Rome , and a ●ew other Countries thereabout , vnder his Crown● ; and this shall be done partly be war●es , and partly by a common consent of Spirituall and Seculer persons , then Iustice shall florish , and men shall honestly apply themselues to the auncient Custo●es and disciplines of the ancient . She prophes●eth likewise of Fryers ; There shall rise a sencelesse , proud , greedy people , without Faith , and subtile , which shall eate the s●●nes of the people , pretending in Order of certaine deuout persons , vnder the dissimuled cloake of beggers , pr●ferring themselues before others in fayned deuotion , in puffed vp knowledge , and preten●ed holinesse , walking without 〈◊〉 , and the ●ea●e of God , finding out many new mischiefes , strong and sturdy . Of wise men , and Christes faithfull that Order shall bee accursed ; they shall cease from labour , and studie for quietnesse , rather taking on them the Order of flatterers then beggers , they shall study altogether how to resist the Preachers of the trueth , and kill them with the mightie . The Deuill shall roote foure vices in them , Flattery , Enui● , Hypocrisie , and Backbiting : that by flattery , they may ha●e bou●tifull gifts ; that by Hypocricie they may please men , and by Back●iting , dispraise others , and extoll themselues , for the praise of men , and s●ducing of the simple . And in example of Martyres , hauing no deuotion , shall preach instantly . They shall speake euill of Princes , and withdraw the Sacraments from Pastors , rere●uing the almes of the poore , weake , and néedy ; and conueying themselues into a multitude of people , being familier with women , teaching them how to deceiue their husbands , and friends , and conuey away their goods by stealth , and giue it them , and say that they w●uld pray for them ; so that they couer other m●ns faults curiously , and forg●t their owne vtterly . They shall take away things fr●m Pirates , théeues , Church-pillers , from Usurers , Hereticks , and Apostates , Adulterers , lecherous women , b●ud● , from the mightie , p●riured Marchants , false Iudges , Soldiers , Tyrants , Princee liuing against the Law ; and they shall follow the Deuill , and swéetnesse of sinne , de●icatenesse of life and 〈◊〉 to their eternall damnation , all men shall sée this , yet shall they daily become more indurate and wicked . But when their iniquities , and seducings shall bee tryed , men shall cease to giue them , then shall they go● about hungry , and looking downe to the earth like madde dogges , and shrinking in their neckes , like Turtles , that they may bée filled with bread , then shall the people say , Wo● vnto you wretches , children of sorrow , the world seduced you , the Deuill snared your mo●ths , your flesh slippery your heart without taste , your minds wandring , your eyes delighted in vanitie , and madnesse , your p●nches desire sweete dishes , your feete swift to mischiefe ; consider how you were accounted 〈◊〉 and zealous , poore rich men , and simple stout men ; but you were deuout slatterers , false betrayers , peruerse backe ●i●ers , holy hypocrites , peruert●rs of the truth , too much strickt and precise , proud , shamelesse , and vnstable Doctors , delicate Mar●yres , professors for lucre sake , meeke slanderers , religious couetous , lowly proud , godly hard men , pleas●nt lyers , peaceable persecu●ors , oppressors of the simple , inuenters of euill Sects , vnmercifull louers of the world , sellers of pardons , spoylers of benefices , vnprofitable makers of prayers , seditious conspirers , dronken whisperers , desirous of honour , curious in mens faults , the extortioners of the world , vnsatiable preachers , pleasers of men , seducers of women , so we●s of discord . Moses well prophesied of them in his Canticle ; A people without Councell and Wisdome , would God they were wise and vnderstood , and foresaw the latter ends to come , you builded aloft , and when you could build no higher you fell downe . Like Simon Magus whom the Lord repressed , and strooke with a mightie plagne , so you likewise haue fallen through your deceiueable wickednesse , lies , 〈◊〉 , the people shall say to them , away teachers of peruersitie , subuerters of verity , brethren of the Shunamite , father of Hereticall pra●i●●e , false apostles , you séeme to follow the life of the Apostles , but follow not their steps one ●ot , you children of iniquitie , we will none of your trades and waies , for presumptuous pride hath deceiued you , and insatiable concupiscence subuerted your erronious heart , and when you coueted to climbe vp higher and higher , then , by the iust Iudgement of God , you haue fallen downe to euerlasting shame . About the same time that the Franciscans , and Dominicke Fryers began , sprang vp the Cro●bearers , or Crouche● Fryers , by Pope Innocent the 3. who raised an Army , signed with the Crosse on their brest , to 〈◊〉 against the Albenses , whom the Pope and his sect account Hereticks . About the parts of Tholous , I finde in some records , that the opinion of them was sound enough , professing against the wanton wealth , pride ▪ and tyranny of the Prelates , denying the Popes authoritie to haue ground in Scriptures , neither could they away with the ceremonies or traditions , as Images , Pardons , Purgatory , calling them blasphemous occupyings ; many of them were slaine at times , and burned by the Pope , and Symon Ecclesiasticus , with other moe . After King Iohn , as aforesaid , had submitted himselfe , and his whole Realme vnder tribute to the Pope it is incredible how the insatiable a●arice of the Romaines did oppresse the Commons , and all estates of the Realme , especially the Churchmen , who , what for the Pope , for the Legats , for the Holy Land , and other subtill deuises to get away their money , were brought to such slauery and penury , that whereas the King durst not , or could not remedy their exclamations , they were almost driuen by for●e to remedy their owne wrongs , that they writ to the Bishops , and other Ec●les●asticall Gouernours , that they had rather die then be thus confounded of the Romans , that it was not vnknowne to them , how they had deposed men , and giuen away the B●nefices after their owne lust , and how they haue thundred excommunications against you , if you place any , in any Spirituall Liuing , in any of your Dioces within the Realme , vntill f●ue Romaines in euery Dioces , and in euery Cathedrall , such as the Pope shall name , be prouided for , to the valew of 100. lib. yearely ; and what other grieuances they doe inflict to the Layty , and Nobles . Wherefore , w● considering the rigorous austeritie of the ●omanists , which take vpon them to Iudg● and condemne vs , and lay on vs intoll●rable burdens : therefore vpon a full aduise had amonst vs , we haue though good rather to resist then to bee subict to their intollerable oppre●sions , and greater slau●ry to be looked for hereafter . Therefore we straitly command you , as your friends , that you doe not intermeddle , or take part with them , let●ing you vnderstand for trueth , that in case you shall bee found culpable herein , not onely your ●oods and possessions shall bee in danger of burning , but a●●o your bodies , shall incurre the same perill as shall the said Romish oppr●ssors . In the raigne of Henry the third , who succeeded King Iohn , and raigned 57. yeares , Cardinall Otho was sent to the King with Letters to him and other places for exactions of Money : the Letters were to require for the Pope two Prebends in euery Cathedrall Church , a portion of euery Abbot , and of euery Couent , as much as belonged to one Monke : their good being equally deuided , because the Church of Rome of greatly slandered , that none could proceede there in any cause without great guifts and expences , whereof the pouertie of the Church is the cause ; therefore it is sit , that you as naturall Children should helpe and succour your Mother , for if wee should not receiue of you and other good men , we should lacke , which were a great dishonour to our dignity . The King answered , Hee could doe nothing , because it concerned the Commons , and he ass●mbled a Councell , hee was answered , they could conclude nothing , because the Arch-Byshoppe , the King , and other whom it concer●ed were not there . The next yeare the same Cardinall came againe into England , and summoned all the Cl●argy to another Councell , to be held in the Cathedrall Church of S. Paule in London , for redressing of diuers and sundry matters concerning Benifices Religion , and other abuses of the Church : putting them in feare and hope , some to lose , and some to obtaine spirituall promotions at his handes . Diuers pre●ious rewards were offered him , in Pal●ries , in rich Plate , and Iewels , in costly and sumptuous Garments richly furred , in Coyne and Uictuall , &c. The Bishop of Winchester sent him fifty fat Oxen , and hundred coome of pure Wheat , eight tun of chosen W●ne , likewise other Bishops offered to the Cardinals Boxe after their ability . The Cardinall commaunded , at the West end of Saint Paules Church , a high solemne Throne of great State to bee prepared , rising vp with a glorious Scaffold : before the Cardinall begunne his Sermon , there happened a great discord betwixt the Arch-byshops of Canterbury and Yorke , about sitting on the right hand of the glorious Cardinall : the Cardinall shewed them a Bull of the Pope , in the middest of which was pictured the Crosse , and Paule pictured on the right side of the Crosse , and Peter on the left : saying , yet there is no contention betwixt these two , yet Saint Peter for the Prerogatiue of his Keyes , and for the Preheminence of his Apostle-ship , and Cathedrall Dignitie , séemeth most worthy to be placed on the right side , and from that time foorth , the Arch-Byshop of Canterbury hath enioyed the Dignity and Pr●heminence of the ●ight hand . The Cardinall , sitting like a God in the middest betwixt them , made his Sermon vpon these words ; In the middest of the Seate , and round about , were foure Beasts , full of eyes behind and before . He compared them about him to the foure Beasts , declaring how they ought to haue eyes before and behind ; that is , they must be carefull and prouident , as well in disposing secular thinges , as wise and circumspect in spirituall matters , contriuing , and ioyning wiselie thinges past with thinges to come . And this was the greatest effect of his Clearkely Sermon . Then he gaue forth sundry Constitutions and Statutes , for ordering of Churches , dedicating Temples , for seauen Sacraments , for giuing Orders , farming Benefices , Collations , and resignations , Priests apparell , and single life , for eating of flesh in religious Houses , for Arch-deacons , Byshops , Proctors , &c. The King dreading the Commons , willed him to repaire home to Rome , but he could not so be rid of him , but hee renued his commission , and still applyed himselfe to his Haruest , gleaning and raking what hee could , writing his Letters to euery Byshop or Arch-Deacon , for procurations to beare his charges , and withall , to be spéedily collected and sent to him . Prouided , that the summe collected , should not excéede aboue foure Markes of a Liuing , and where small Liuings were two Liuings to ioyne , and if any contradicted or gaine-sayed him , to excommunicate them . And they sent forth Preachers and Fryers in all places , to perswade men to fight against the common enemy the Turke , whom when they haue bound with a vow , and signed with the crosse , then they send their Bulles to release them for money , and the Bishops and Arch-deacons to proclaime it . The Pope was not ashamed to require the fift part of euery Ecclesiasticall liuing , and further , hee promised and gaue to the Romanes , for helping him in warrs against Fredericke the Emperour , which had married King Iohns daughter : the gift of all the spirituall liuings in England , belonging to the religious houses , and therevpon sent expresse Commandement to the Archbishop of Canterbury , and other foure ▪ Bishops ioined with him that they should prouide spirituall liuings , for three hundred Romanes , in the best Benefites in England , at the next voidance , so that the said Bishoppes should bee suspended in the meane time from all collation of Benefice : the Arch-bishop séeing their vnreasonable oppressions being not able to endure it , went into France . And further one Petrus Rubeus , was sent from the Pope , to goe from Bishop , to Bishop , Abbot and Abbot , telling them such a Bishop , such an Abbot hath giuen thus much vnto the Popes Holines , trusting you also will not be behinde , in a matter that so much concernes the good of the Church , by which cunning subtiltie he gathered together into the treasurie of the Church such a Masse of money as is almost incredible to beleeue . At length the Bishoppes , Abbots , and Arch-deacons came to the King , whose Father they had so obstinately resisted and repugned ; lamentably complaining of their extreame miseries , of the vnmeasurable exactions of the Pope , so all the Prelates were called together , and vppon talking together made many exceptions aga●nst the same : the Legate and his followe hearing these allegations , seeing their owne vtter confus●on , were the lesse importunate . Not long after this followed a generall Councell at Lyons , in the Kingdom● of France , called by Pope Innocentius : in the which Councell the English Nation did exhibite sundry Articles of all their greeuances , and that the Italians did succeed one another in the benefices , whose language they could not vnderstand , and that there was no preaching in their Churches , nor no almes giuen to the poore , and that there came fresh Letters from the Pope , commanding the Prelates to finde at their proper costs and charge for a whole yeare , some ten armed souldiers , some more , some lesse , to be ready at the Popes commandement , when , or where be should appoint . After these terrible greeuances and enormities , the States of England consulting together , directed their Letters to the Pope for Reformation : First the Abbots and Priors , then the Bishoppes and Suffragans , after the Nobles and Barons , and last of all the King , but all was neuer the better . Not long after the Pope sent for new tallage and exactions , which when it came to the Kings eare hee vehemently disturbed writ seuerally to euery Bishop , in manner following . THat whereas wee haue heeretofore written to you , once , twice , thrice , both by our Priuy Seale , and our Letters Patents , that you should leuy for the pope no exactions , either vpon the Clergy , or Laitie , yet you vilepending our commandement , and contrarie to our prouision made in our last Councell at London , haue proceeded in collecting the said your taxes and tallages wherevpon wee greatly maruell and are mooued : Wherefore we straitly will and command you , that you doe so no more , as you will enioy our ●auour and your possessions ; and if you haue made any such collection or gathering , that you suffer it not to be transported out of the Realme , but kéepe it vntill the returne of the Ambassadours , and that you make this our inhibition common to your Arch-Deacons and Officials . At length the Ambassadors came home , bringing word that the Pope was greatly displeased with the Realme , saying ; Rex Anglorum qui iam recalcitrat & frederiscat suum habet consilium , ego vero & meum habeo , quod & sequar , &c. And that they were halfe counted Schismatickes , for speaking in the Kinges behalfe , and could no more be heard , the King being insenfed heere-with , sent out Proclamations through all the Realme , that none should consent to any taxe of Money for the Pope : he hearing of it , in cruell rage sent to the Prelats , vppon paine of interdiction to prouide the saide summes of Money by the Feast of Assumption , the King for feare of the Pope , durst not stand to the liberties of the Church . Moreouer , the gulfe of the Romish Auarice waxt so immeasurable , that he shamed not , vpon his curse , to aske the third part of Church goods , and the yearely fruit of all vacant Benefices . Otho comming to Oxford , lying in the house of Osney , was receiued with great honour , the Schollers presenting him honourable Dishes and rewards Dinner being done , they came to welcome him ; comming to the Gate , the Porter an Italian asked what they would haue , and holding the doore halfe open , with contumelious tearmes , thrust them out , they with force thrust open the gate , and came in , the Romaines within fell to alarum by the eares together , some of the Schollers going ●or Weapons , the Maister Cooke cast scalding liquor , wherein meat was sodden , in the face of a poore Scholler , an Irish-man , which waighted for Almes : another Scholler a Welsh-man séeing it , shot the Cooke thorough with an Arrow , and killed him : Whereupon was a great clamour , the Cardinall hearing the tumult , like a valiant Romaine , ranne vp into the stéeple , and locked himselfe 〈◊〉 vntill midnight . The Schollers sought all corners for the Legate , crying out ; Where is that Usurer , that Sym●niacks , that Proylar and Extortioner of our Liuings and Monies ? Who peruerteth the King , and subuerteth the Kingdome , enriching himselfe with our spoyles : The Cardinall heard all this and held his peace , and conuayed himselfe by night vnto the King , and the King sent to Oxford a garison of armed men to deliuer the Romaines which were hid , for feare of the Schollers . One Odo a Lawyer , and thirty of the Schollers were apprehended and carried to Wallingford Castle , and thence in Charts to London , and by much intreaty of the Bishops , were brought bare-footed to the Legats doore , where they pardoned , and the Uniuersity released of interdiction . The State of Germany , and of the Emperour Friderick the second , was then as much or more pittifull then that of England , who were so persecuted by Pope Innocentius , Honorius , Gregorius , Celestinus , Innocentius the fourth , infamed with excommunications , and did commonly warre against them in open fielde , and all with English mens Money : first they made him Emperour against Otho , whom they depriued , then for clayming his right in Apulia and Sicilia they accursed him , when they had warred against him , they sent him to fight against the Turkes , who recouered Ierusalem , Nazareth , and Ioppe , from the Souldane . Whilst hee was occupied in these Warres , these vnholy Fathers inuaded his Lands and possessions at home , subduing Apulia vnder his owne possession , and inhibiting his Souldiours to goe ouer to him , and when the Emperour sent to the Pope and other Christian Princes his Letters gratulatory , declaring what God wrought by him against the Turkes , the Pope stayd the Messengers , kept the Letters close , and caused it to be noysed abroad that the Emperour was dead , and the said Pope Gregorie the ninth wrote to the Souldane , that he should not render the holy Land into the Emperours handes . The Emperour hearing this stirre of the Pope , tooke truce with the Souldane for tenne yeares , and repayreth home , and driueth the Popes Army out of Apulia , and recouered all the Pope had gotten from him before : The Pope laid his cursse vpon the Emperour , for making truce with the Souldane , and conspired with the Tuscanes and Lombards against him : the Emperor , at the instigations of the Princes , glad to compose with the Tyrant ▪ was faine to ransome the absolution of the Pope for ten hundred thousand ounces of gold , and yet hee sent to the Princes of Germany , charging them to admit none of the Emperors stocke to be King of the Romaines , and stirred vp the Citties of Italy against him . The Emperor vnderstanding his politick and subtile traynes , marched into Italy , where he put downe the Rebels , and recouered againe the Citties belonging to the Empire . Wherefore a new excommunication was laid vpon him , and all his Subiects released of obedience and loyalty , and much indulgences and eternall life promised to them that would fight against him . After Gregorie , succéeded Celestinus the fourth , who raigned not long . After him , succéeded Innocentius the fourth , who following the steps of his predecessors , called a generall Councell at Lyons , as is before mentioned , where standing vp , he cited the Emperour : his Legate required lawfull time for him to come , which hee would not graunt , but in his fury denounced him accursed , and depriued him of his Imperiall Dignity , charging him with periury and sacriledge , writing Libels of defamation to all Kings . The Emperour made purgation of these ●landers , charging the Pope , not with fained , but true and most hainous crimes , of slander , falshood , perdition , periury , rebellion , hypocrisie , and prooueth him by his Letters , to be very Antichrist . Hee wrote to the French King , that hee much marueiled that the prudence and wisedome of the French-men , did not more quicke then others sée the Popes subtilty and couetousnesse , purposing to subdue all Realmes as he hath done England , and doth presumptuously achieue to subdue the Maiesty of the Imperiall Crowne . This Emperor departed to Apulia , and there dyed , being poysoned , as some thinke , by meanes of the Pope . In the time of this Innocent , dyed one Robert Grosted , Byshop of Lincolne , a famous learned man , as that time serued , whose Sermons to this day are extant , in the Quéenes Library at Westminster . There is one speciall Sermon written to Innocent . Cestrensis writeth , that he was greeued for the exactions of the Pope in England , and would not admit of the Popes Nephew to be Canon of his Church . Writing to the Pope , that hee could not admit such into his Church , which did neither know themselues , nor their charges : hee was therefore called to Rome and excommunicated , who appealing from the Pope to Iesus Christ , shortly after departed . Two yeares after the said Pope being asleepe , one apparelled Bishoplike , appeared vnto him , and striking him with his Staffe , saide ; Surge miser & veni in iudicium , the next day after , the Popes Bed was found bloody , and he dead . After Henry the third , succeeded his Sonne Edward the first , who raigned thirty fiue yeares , Edward the second his Sonne succeeded him , who raigned twentie yeares , he was deposed , and being in prison , was striken in with a hot Spit . After whom , succeeded Edward the third , in whose raigne Calis was first wonne , and after the French King taken Prisoner , and brought into England , and ransomed for 3000000. Florens . At which time happened the great conflict betwixt the Townes-men of Oxford and the Uniuersitie , whereof a remembrance remaineth to this day . In whose raigne two Friers Minorites were burned in Auignion , and in his raigne was Maister Iohn Wiclife Reader of Diuinity in Oxford . THE FIFT PART OF THE ECCLESIASTICALL History containing the Actes of Martyrs . ALthough the Holy Ghost raised vp many before Wickliffe , to vanquish the great errors which daily did preuaile in the world , as Berengarius , Bruno of Aniow ▪ Oklens the second , Valden : Marsilius , of Pado● : Iohn of Gandauo : Okchammus , with diuers others of that schoole , yet because they were not very famous nor notable , we will begin at Wickliffe , at whose time the furious fire of persecution seemed to take his originall . In those great and troubelous times , and horrible darknes of ignorance , what time there séemed in a manner to bee no one so little sparke of pure doctrine remaining , this foresaid Wickliffe , by Gods prouidence , sprang vp , throgh whom the Lord would first waken , and raise vp againe the world , which was ouermuch drowned , in the déepe streames of humane traditions , when hee had long time professed Diuinitie in Oxford , and perceiuing the true doctrine of Christs Gospel to bee adulterate with so many filthy inuentions of Bishops , sects of Monkes , and dark errors : first , he began to touch the Sacrament of the body and bloud of Christ , in which he tooke much paines , protesting in open schoole that it was his purpose to call back the Church from her Idolatry in this point , but this sore could not bee touched , without the great griefe of the whole world : first the whole glut of M●nkes and Fryers were mad with him , fighting for their altars , panches and bellies : after them the Priests ; after them the Bishops took the matter in hand ; at last when there power seemed not sufficient to withstand the truth , which then was breaking out , they ran wholl● to the thunder-bolts of the Bishop of Rome , against them all : this valiant Wickliffe happely maintained the cause of the Sacrament , prouing it by Scriptures , and the ancient Doetors : hee refused the Doctors since the thousand yeares after Christ , saying , that after these yeares Satan was loosed , and the life of man hath been most subiect to errors , and that the simple and plaine truth doth appeare and consist in the Scriptures , when all humane traditions must be referred : he proued most stoutly , in the Sacrament , the substance with bread , the accident not to be present . As long as King Edward the third liued , he was well enough defended by him against all there woluish cruelty , yet in the last yeare of his raigne , hee was taken by the Bishop of Canterbury , at the instigation of the Pope , and put to silence in presence of the Duke of Lancaster , and the Lord Henry Piercy , yet after by the fauour of certaine Noble-men he kept not long silence , but King Edward being dead , Pope Gregory neuer ceased to moue King Richards minde , by his Letters , Bishops and Bulles , to persecute Wickliffe , and his adherents : by this meanes the examination of Wickliffe being at hand before the Bishops of Canterbury and London , a certaine Noble man called Lewis Clifford , comming in amongst the Bishops , commanded them that they should not proceede , with any defin●tiue sentence against Wickliffe , wherewith they were so amazed , and their combes so cut , that they had not a word in their mouthes to answere : and when the Bishops and Wickliffe were come together in the Archbishops Chappell at Lambeth , the Citizens and common people of London by force brake in vpon them , and disturbing the Session , were not afraid to intreat in the cause of Wickliffe , by which meanes he escaped , after hee had made a short protestation , to be a true Christian , and to professe and defend the law of Christ as long as hee breathed , and if hee should erre hee would aske God forgiuenes , and submit himselfe to the correction of our holy Mother the Church , and that hee wou●d set forth in writing , the Articles hee was now accused for , the which to death hee would defend , which all Christians , especially the Pope and all Priests ●ught to defend : for vnderstand the conclusions after the sence of the Scriptures , and holy Doctors , and I am ready to expound them if they seeme contrarie to the faith . The first conclusion of IOHN WICKLIFFE , exhibited in the Conuocation of certaine Bishops at Lambeth . 1 THat none but Christ was ordained , and not Peter and all his off-spring politiquely to rule ouer the world for euer ; for in the 1 Cor. 15. Then shall the end come when he shall deliuer vp his kingdome to God his Father , when hee shall haue made voide all princely dominion : it seemeth probable that they defraud her of her reward , and vniustly defer to take vengeance vpon the body of the diuell which he hath deserued . 2 The substance of the second was that by no power any writing was to be canonized , contemning the Scripture , this was spoke to one that commended mans writing , and contemned the Scripture . 3 That euery man in grace iustifying , hath not onely right to all things , but aboue all the good things of God , as appeareth by the 24. of Mathew , verily hee shall make him ruler ouer all his goods : and in the eight to the Romans , God spared not his Sonne , but gaue him for vs , how then did hee not giue vs all things with him : this allureth vs to loue God , that hath chosen vs to so many great and true riches . 4 None can giue any temporall Dominion or gift , but as the Minister of God ; the Apostle saith Iesus Christ was a Minister , let not his Uicar then which should be a seruant of seruants be ashamed to vse the ministerie of the Church , for his pride of seculer Dominion , with his worldly stile , seemeth blasphemie , and the aduancement of Antichrist : especially , where they repute the Scriptures as cockle , and the determination of all controuersies of Scripture in themselues . 5 As sure as God is : the Temporall Lords may lawfully and meritoriously take away the riches from the Church , when they doe offend : yet I say , that it is not lawfull to doe it by the authoritie of the Church , and for lacke of some spirituall gouernour , and in case when the Ecclesiasticall Minister , being strayed from the Catholique faith , is to be corected and punished . 6 The Uicar of Christ is not able by his Buls , of himselfe , not by the consent of his colledge , to make a man the more able , or disable a man , that ought to procéed of God , but he onely in the Name of God , to notifie to the Church whom God hath enabled , else he is as presumptuous as Lucifer , for in the 1. Cor. 3. All our sufficiency commeth of God. 7 A man cannot he excommunicated to his hurt , except hee be first excommunicated of himselfe , as Chrysostome saith , None can be hurt except sinne hurt him ▪ which takes away Gods helpe and ayde , as in Esay 59. Your sinnes haue seperated betwixt God and you . 8 That none ought to be ex●ommunicated but in Gods cause , and wee ought to forgiue all priuate iniuries : Math. 18. If thy brother offend thee , forgiue him , euen to 70. times 7. times . 9 An Excommunication doth not binde , except pronounced against the aduersarie of Gods Law : For if God iustifie , who can condemne ? 10 There is no power giuen by the example of Christ , or his Apostles , to excommunicate any for denying of Temporalties : in the ninth of Luke , Christ rebuketh his Disciples , when they would haue fire come downe from Heauen to excommunicate them that would not entertaine them ; You know not ( said he ) what Spirit you are of . 11 The Disciples of Christ haue no power to exact , by any Ciuill authoritie , Temporalties by censures , vntil Churches were indued with possessions : Christs Disciples , what need so●uer they had , they did onely exhort men to willing almes . 12 It is not possible , by the absolute power of God , that the Pope , or any Christian , can binde or loose at their pleasure , by what meanes so●uer , yet may they exact temporall things by Ecclesiasticall Censures incidentally , if case be that it appertaine to the reuengement of their God. He that doth pretend to haue such Power , is the man spoken of in the 2. Thess. 2. that sitteth in the Temple of God , and sheweth himselfe as though he were God. 13 All the power that Christs Uicar hath , is then only lawfull in effect , so long as it is ruled by the good will of Christ , the Head of the Church . 14 That euery Priest , duely ordered by the Law of Grace , hath power to Minister the Sacraments , and to absolue any man , confessing his fault , and being penitent for the same : whereby it appeareth , that the power is ali●e to all Christian Priests : as Hugo in his 2. Booke of Sacraments declareth . 15 That the K. ma● take away the Temporalties of the Clergie , abusing the same habitually , in cases by Law limited , according to the 2. Thess. 3. We declared vnto you , that they that would not worke , should not eate . 16 The ●ndowment of Churches are giuen conditionally , that God should be honoured thereby , and the Church edified ; with condicion , if it be left vndo●e in any point , the title of the gift is lost : the Lord ▪ which gaue the gift , ought to correct and amend the fault , and not to b● stopped from the execution of Iustice ●or any excommunication . And yet God forbid , that by these words occasion should be giuen to the Lords Temporall to take away the goods of Fortune from the Church . 17 An Ecclesiasticall Minister , & also the Pope , may be rebuked of his subiects , either of the Clergie or Laitie : Gal. 2. Peter was rebuked by Paul : for the Church is aboue the Bishop ; and to say , he ought not ●o be rebuked , but only of God , what offence soeuer he commit , he should be aboue the Church , the Spouse of Christ. These be the effect of the conclusions of Wickliffe at that time , which either being not read , or vnderstood , they granted him free libertie to depart . Soone af●er died Pope Gregorie ; which was happ●e to Wickliffe : for presently after fell a great dissention betwixt the Romish and French Pope ; which continued 30. yeares , with great ●orrow & destruction of men on both parts : and about 3. yeares after there fell a great dissention in England betwixt the Comm●ns & Nobilitie ; in which trouble , Sudburie , Archbishop of Canterburie , was taken by the rude people & beheaded : to whom William Cou●tnay succéeded ; who was no lesse diligent to root out hereticks then his predecessor . Notwithstanding , Wickliffes sect daily encreased , and gr●w to greater strength , vntill one William Barton , Uicechancelor of Oxford , calling together 8. Monasticall Doctors , and 4. other ▪ with the rest of his affinitie , putting the common seale of the Uniuersitie vnto certaine writings , set forth an Edict , threatning euerie man , vnder ●rieuous penaltie , not to assemble themselues with any of Wickliffes fauorers , and threatned to Wickliffe greater excommunication , & imprisonment , and all his fauorers , vnlesse after three daies canonicall admonition , they doe repent and amend : Wickliffe appealed to the King ; but the Duke of Lancaster forbad him to begin such matters , but rather submit himselfe to the censure of his Ordinarie : whereby Wickliffe being in the midst of the waues , was inforced again to make confession of his Doctrine ; wherein he answered , with intricate words , and a gentler kind of phrase , whereby he either persuaded or deluded his enemies . William Archbishop of Canterbury held a Conuocation at London ; where Wickliffe was commanded to be : when as they were gathered together at the Gray-friers in London , to consult about Wickliffes Bookes , & the whole Sect , a wonderfull Earthquake fell : diuers doubting , thought good to leaue off their purpose ; but the Archbishop interpreting the chance to another meaning , strengthned their hearts to proceed : who discoursing Wickliffes Articles , not according to the Scriptures , but to their priuate affections , they condemned some Articles of Heresie , and others of Error . These of Heresie . 1 The substance of Bread and Wine remaineth in the Sacrament after consecration . 2 The accidents remaine not without the subiect after consecration . 3 Christ is not truely and really , in his proper corporall Person , in the Sacrament . 4 That a Bishop or Priest , in deadly sinne , doth not Order , Consecrate , or Baptize . 5 That outward Confession is needl●sse , if one be inwardly truely penitent . 6 That it is not found in the Gospell , that Christ ordained Masse . 7 If the Pope be a Reprobate and a member of the Diuell , he hath no power giuen him ouer the faithfull , except by the Emperour . 8 That none is to be receiued for Pope since Vrban the sixt , but to liue as the Greekes , euery man vnder his owne Law. These as erroneous . 1 That no Prelate ought to excommunicate any , except he knew him first to be excommunicated of God. 2 He that doth so excommunicate , is an Hereticke , and excommunicated . 3 He that excommunicateth any of the Clergie which appealed to the Councell , is a Traytor to the King and Realme . 4 All that leaue off preaching or hearing the Word for feare of Excommunication , are excommunicated , and at the day of Iudgement shall be counted as Traytors to God. 5 That it is lawfull for any man , Deacon , or Priest , to preach without licence of the Pope , or any his Catholikes : that one is no Prelate , so long as he is in deadly sinne . 6 Temporall Lords may take away goods from Church-men , if they offend . 7 The Tenths are pure Almes , the Parishioner , for the offence of the Curate , may bestow them vpon others . 8 That Spirituall Prayers applyed particularly to any , profit them no more then Generall Prayers profit others in the same case . 9 That one is more vnapt and vnable to kéepe the Commandements of God , by entring into any priuate Religion . 10 That those that haue instituted priuate Religions , or haue ind●wed them with possessions , or the begging Fryers , that haue no possessions , haue grieuously offended . 11 That those of Priuate Religions are not of the Christian Religion . 12 That Fryers are bound to get their liuings by labour , and not by begging . 13 That he is accursed that giueth Almes to begging Fryers . When these Articles were condemned , it was commanded , that the condemnation should bee published through the whole vniuersitie , the Chancellor hindred as much as hee could , and when there must needs be Sermons made he committed the preaching to the fauourers of Wickliffe , of which Repington was one : who said in his Sermon , hee that commends the Pope or Bishops aboue Temporall Lords , doe against the Scripture , and that Maister Wickliffe was a true Catholick Doctor : that hee taught no otherwise of the Sacrament of the Altar then according to the intent of the Uniuersall Church , & his opinion therof most true ; and concluded he would kéep silence touching the Sacrament , vntill God had better ●nlightned the Clergy . The Archbishop hearing hereof sent for the Commissary , and the Proctors of the Uniuersitie , and one Maister Brightwell , and accused them as fauourers of Wickliffe , and forced them to confesse his Articles hereticall and erroneous : the Commissarie fell on his knees and desired pardon , which was granted vpon condition he should make inquirie , and put to silence all that he found fauouring Wickliffe , Harford , Repington , Ashton , and Bedman : and that hee should publish in the head Church of the Uniuersitie the condemnation of Wickliffes conclus●ons : and that hee should put all his adherents he found to purgation , or cause them to abiure : he answered he durst not doe it for death : what said the Bishop , is Oxford a nestler of heresies that the Catholick truth cannot be published ? Oxford was the first Uniuersitie that maintained the truth that is now spread farr● and néere : the next day the Bishop shewed the matter to the Kings Councell , who sent commandement with all diligence , to execute the Arch-bishops iniunction . One Henry Crompe a Cistertian Monke , which after was accused of Heresie , now was suspended by the said Commissarie , for calling the Heretickes Lolards : he complained to the Archbishop , who sent for the Commissarie and Proctors in the Kings and Councels name , where he receiued a new commandement to punish the Wickliffes : then Philip Repington , and Nickolas Harford , beeing priuily warned by the Uice-chancellor : they fled to the Duke of Lancaster , but they were apprehended and sent by him to the Archbishop : Wickliffe was exiled , and after returned againe to his parish of Lutterworth where he died : the prouidence of God is to be noted in this man and many other whom the Lord pr●serued in such rages of enemies from all their hands vntilll his old age , whom the Lord will keepe nothing can hurt . All his bookes were condemned and forbidden to be read by the Councell of Constance , and by the D●crée thereof forty yéeres after his death , by the commandement of the Bishop , his bones were digged vp and burned , & the ashes powred into the Riuer : he had written diuers works , which in the yéere 1410. were burned at Oxford : the Abbot of Shrewsbury being Commissary , & sent to ouersée the matter , his bookes were likewise burned in Boheme by the Archb ▪ of Prage , he burned 200. of his books , richly adorned with bosses of Gold , and rich couerings . In the yeare 1384. he wrot an Epistle to Pope Vrban the sixt , that the Gospell of Christ was the whole body of the Law , and that Christ was very God , and very man : and that the Pope Christs Uicar was bound most of all other vnto the Gospel , for the greatnes of Christs Disciples consisteth not in worldly honour , but in néere ●ollowing the life and manners of Christ ▪ Christ was a most poore man , casting off all worldly rule and honour , therefore none ought to follow the Pope , nor other holy man , but as they follow Christ : for Peter and the sonnes of Zebedy in desiring worldly honours offended , and therein they are not to be followed , therefore the pope ought to leaue his temporall dominion to the seculer power , and therevnto exhort his whole Clergy . There was none so great enemies to him as the Clergy , yet he had many good frends both of the meaner sort & the Nobility : amongst whom these men are numbred : Iohn Clenton , Lewis Clifford , Richard Sturius , Thomas Latimer , William Neuil , Iohn Mountegew , who plucked downe all the Images in his Church : the Earle of Salesbury when hee died refused the Sacrament of the Altar , and confession : and one Iohn of Northampton Mayor of London , who vsed such seuere punishment against the fornicators and adulterers that they were ashamed of their offences , & others afeard to offend : the Lord Cobham , who confessed he neuer hated sinne with his heart , before he was instructed by Wickliffe : all these were Noble men , and there was no want of the meaner sort of such as did with all their diligence defend his Doctrine , especially Oxford men , who were most shamefully forced to recantation , and most cruelly iudged to the fire . One Iohn Ashton Maister of Arte , beeing examined , confessed that the bread by the sacramentall words was the very same body of Christ in number , which was borne of the U●rgin Mary : yet because hee did not answere simply , according to the tradition of Rome , as touching the subiect and accident of transmuting the substance of the bread , he was committed to the secular powers , and cast into prison where he died : many other notable Clarkes , some were burned , some died in prison , but all were afflicted : as William Swinderby , Iohn Puruey , Henry Crompe , Richard White , William Thorpe , Raynold Peacock , Bishop of Saint Asaph , and after of Chichester , Lawrence Redman , Dauid Sawtry , Iohn Ashwarbie Uicar of S. Maries in Oxford , William Iames , Thomas Brightwell , VVilliam Hawlam , Raffe Gre●hurst , Iohn Scut , Philip Noris , which being excommunicated by the Pope , appealed to a generall councell . Peter Paine , who flying from Oxford into Bohemia , stoutly contended against the Sophisters about both ●indes of the Sacrament , and was one of the fourteene that was sent to the Councell of Basil , and disputed three daies touching the Ciuill Dominion of the Clergy : Also the Lord Cobham : thus much touching the adherents of Wickliffe . The Uice-chancellor of Oxford , with the whole congregation of the Maisters , made a publike testimonie of the learning and good life of Iohn Wickliffe , that his conditions throughout his whole life were sincere and commendable , whose honest manners and conditions , profoundnes of learning , and most redol●nt renowne and fame , we desire the more earnestly to be notified to all the faithfull , for that wee vnderstand his maturitie and ripenes of conuersation , his diligent labours to tend to the praise of God , the help and safegard of others , and the profit of the Church , there was neuer note or spot of suspition raised of him , in answering , reading , preaching , and determining : he behaued himselfe laudably , and as a stout and valiant Champion of the Faith , vanquishing by the force of Scripture , all such who by wilfu●l beggery blasphemed Christs Religion , neither was he con●ict of heresie or burned by our prelates after his buriall : God forbid our Prelates should condemne a man of such honesty , for an heretick , who amongst all the rest of our Uniuersitie had written in Logick , Philosophy , Diuinity , Morality , and the Speculatiue arte without p●are : In witnes whereof we seale this testimonial with our common Seale 5. October 1406. Iohn Hus hauing read ouer Wickliffes Bookes , concludeth by many infallible presumptions and reasons that hee was no Heretick , but in the number of the saued , and that it was a foolish consequent , because the number of Prelates and Clergy in England , France , and Boheme doe count him for an Heretick , that therefore he is one : like is the reason for burning of his bookes , for in the first Chapter of the Booke of Machabees , they burned the Bookes of the Lord , and tore them , and whosoeuer was found to haue or vse them was put to death by the Kings commandement : if this argued the wickednes of the bookes , then the Law of God was wicked : so likewise of the burning of S. Gregories bookes and of diuers other good men , it followeth not because the Scribes and Pharisies condemned Christ as an Heretick , that therefore he was one , so Iohn Chrysostome was twice condemned an Hereticke by the Bishops and Clergy . Besides the Articles afore , there were other Articles gathered out of his Bookes , which his malicious aduersaries peruersly collecting , and maliciously expounding , did exhibit to the Councell of Constance . They sinne in Simony that be hired by temporal liuings to pray for others . The prayer of the Reprobate preuaileth for no man. Hallowing of Churches , confirmation of children , the Sacrament of orders bee reserued to the Pope , and Bishops onely for temporall lucre . Graduation and Doctor-ships in Uniuersities and Colledges as they bee vsed conduce nothing to the Church . The excommunication of the Pope and his Prelates is not to be feared , because it is the censure of Antichrist . Such as founded Monasteries offend , and all such as enter into them be members of the Diuell . A Deacon or Priest may teach Gods word without the authority of the apostolike Sea. They that enter into Monasticall Order or Religion , are vnable to keep Gods commandements , or to come to heauen except they returne . The Church of Rome is the Synagogue of Satan , neither is the Pope the immediate vicar of Christ , nor of the Apostles . The decretals of the popes be Apocripha , and seduce from the faith of Christ , and the Clergy that study them be fooles . It is not necessarie to saluation to beleeue the Church of Rome to be supreme ●ead ouer all Churches . It is but folly to beleeue the Popes pardons . All othes made for any contract or ciuill bargaine betwixt man and man bée vnlawfull . Benedick , Francis , Dominick , Bernard , and al other that haue béen patrons of priuat religions , except they haue repented , with such as entred into the same , be in damnable state , and from the pope vnto the lowest nouis they are all hereticks . Thus you haue the whole summe of Wickliffes Articles , albeit not as hee vttered them , but as his froward aduersaries collected them out of his writings , if some of them séeme hard or strange , thinke it rather to be imputed to their euill will , then to his good meaning , as it might appeare if his bookes had now been extant : but this is certaine howsoeuer his Articles were taken of the euill disposed , with all good men he was highly fauoured and had in such estimation for his profound knowledge , and great learning , that all forren Nations were moued with his authoritie ; especially the Bohemians had him insuch reuerence , that Iohn Hus , the greatest doer in the Uniuersitie of Prage , tooke profit of his Doctrine , and openly defended his Articles . Wickliffes Doctrine came into Bohemia , by reason of a Student of Bohemia that was at Oxford being of Noble stock : who returning to Prage , carried certaine bookes of Wickliffes with him , De realibus vniuersalibus , De ciuili iure , et Diuino , De Ecclesia , De questionibus var●●s contra clerum &c. a Noble man of Prage builded a Church called Bethelem , giuing lands to it , and finding two preachers euery day to preach to the people , of the which Iohn Hus was one , hee beeing familiar with the yong man , reading and perusing these bookes , tooke such pleasure and fruit thereby , that he defended and commended them in schooles and sermons , commending him for a good man , wishing when he died to be there placed where his soule was . We think it worth labour to shew certaine prophesies , whereby so many pers●cutions were figured : and first the aforesaid Abbot Ioachim , told King Richard , as hée went to Ierusalem , that the last of the seuen Kings spoken of in the Reuelation was Antichrist , and that at that present hee should be bred at Rome , and be exalted into the apostolick Sea , according to the Apostle , hee is exalted aboue all that is called God : hee was in the yeare 1290. And in the Prophesie of Hildegardis , afore mentioned , she saith in the yeare 1200. the Doctrine of the Apostles , and Iustice which God appointed to spirituall Christians , beganne to war flack , and doubtfull , but this womanly time shall not so long continue as it hath done . Bishop Fluensius , doubted not openly to preach , that Antichrist was borne in his daies . Bi●h . Gerardus , in the yeare of our Lord 1239. in his Book of the preseruation of Gods seruants , doth coniecture Antichrist to be at hand , by the rarity of prophesie , and the gift of curing . Hierome Sauanorol 69. yeares before prophesied , that Italy shall be plagued by the scourge of God for the manifold sinnes thereof , amongst the Princes as well Ecclesiasticall as secular , and when the Cities of Rome and Florence are ouerthrowne , then shall the Church bee renewed , which shall happen very shortly , and the Turkes , and the Mauritanians shall bee conuerted vnto the knowledge of Christ , and that one should passe the Alpes like vnto Cyrus , and hee shall subuert all Italy . I thinke it lacketh not his prophesie , which happened in the yeare of our Lord 1501. that throughout all Germany there was scene vpon mens garments , Crosses , crownes of thornes , similitude of Nailes , and drops of bloud f●ll from heauen , and oftentimes they fell within the houses , insomuch that many women wore the same long time vpon their railes . One Iohn a Franciscane Fryer , in the yeare of our Lord 1346. fore-shewed that the Ecclesiasticall order , should suffer much through the Ambitious auarice , and pride of the Pope : wherevpon Pope Clement the sixt , cast him in the prison . One Manfredus a Dominick Frier , fore-shewed that Antichrist should rise vp in his time , after the yeare of our Lord 1300. and should fully rage ouer the godly , and that there should be persecution in the Church , and hee said that the Cloyster Monkes did falsifie the Doctrine of Christ , that the sacrifice of the Altar was not profitable to the quick nor dead , and that there was no knowledge i● the consolations of the Pope , but onely of mens workes : at last Frederick King of Cicill sent him to the Pope , where he died vpon the Sea by the way . Peter , Iohn Aquine a Franciscane Frier , prophecied that in the later daies the law of Liberty should appeare : Pope Clement 4. pronounced him an hereticke after his death , and caused his bones to be digged vp and burned . There was so many Christian Martyrs , in all parts of the world , whereof a great number were c●mpassed in with craft and deceit : some were poisoned , others tormented with torments , many oppressed with priuate and vnknowne deaths , others dyed in prison , some by famine , some by other meanes were openly and priuately destroyed , that it is scarsely possible to attaine to the knowledge of a small number of them : or if I happen to attaine to the knowledge of the names of them , yet I can not finde out the manner of the execution of them , and their causes , no one man is able to doe it , but by the example of some of them , you may ●asily Iudge what hath happened to all : for the cruelty of Bishops haue been alike against them , and the forme of their Iudgements all one : the reason of their condemnation agreeing , and the order and kinde of their death . It was fiue hundred yeeres since Satan was set at libertie : this Story were wonderfully to be enlarged , if all that were put to death by the Primates of the Church should be recited : for in Narbone 140. chose rather to suffer the fire , then giue any credit to decretals : and in the yeare 1210. at Paris were foure and twenty put to death , and in the yeare after , foure hundred burned , and fourescore beheaded : the Prince Armericus hanged , and the Lady of Castele stoned to death . At Erphurd Begardus was burned , 1218. and a Deacon burned at Oxford 1222 a●d in the County of Cambray , diuers more were burned by the Dominicans . The Pope commendeth a King in Boetius , that for one that the Pope had slaine , he had slaine foure hundred , cutting away the genitals : there were many burned in France 1392. not long before Wickliffe , Eckhardus a Dominick Fryer , was condemned at Hedelberge : I passe ouer the Aluenses , that were burned in K. Iohns time , and I passe ouer the Hermite that disputed in Paules Church , that the Sacrament then vsed was not ordained by Christ : of this number were two Gray-Friers that were burned at London . Certaine Conclusions were put vp vnto the Parliament house : first , when the Church of England began first to dote in temporalties , according to her Mother in law the Church of Rome , and Churches were appropriated , Faith , Hope and Charitie began to vanish away , because pride with her Genealogy of mortall and deadly sinne , did challenge the title of truth . 2 Our priesthood that tooke originall from Rome , is not that which Christ ordained to his Disciples , because it is done by signes and pontificiall ceremonies , and benedictions of no effect , hauing no ground in Scripture , neither see wee the Holy Ghost giuen by any such ceremonies , it is a dolorous mockery , to sée Bishops play with the Holy Ghost , by giuing of crownes when they giue orders , in steed of white hearts , the marke of Antechrist , brought in to clo●e their idlenes . 3 The law of Chastitie , inioined vnto Priests , which was to the preiudice of women , induceth Sodomy into the Church , by reason the delicate fare of the Clergy will haue a naturall purgation or worse , and the secret proofe of them is they doe delight in women , the primate religions must be disanulled , the originall of that sinne . 4 The fained m●racles of the Sacrament of bread , induceth almost all to Idolatry , because they thinke the body , which is neuer out of heauen , is included in the little bread which they shew the people : the Feast of Corpus Christi and the seruice thereof , inuented by Thomas Aquinas , fained and full of false myracles , for hee would haue made a myracle of an Hens Egge : these lies openly preached , turne to the approbry of him that is alwaies true . The Orcismes or blessings ouer the Wine , Bread , Water , Oyle , Salt , Incence , the Altar Stone about the Church walles , ouer the Uestment , Chalice , Myter , Crosse , and Pilgrim-staues , are the practices of Negromancers , for by it the Creatures are honored to be of more vertue then by nature they are , and we sée no change in any creature exercised , except it be by false faith , which is the principall point of diuellish Art : if the coniuring of Holy Water were true , it would bee an excellent Medicine for all kinde of sicknesses and sores , the contrarie whereof dayly experience teacheth . 6 One man to be a King and a Priest , a Prelate and a Temporall Iudge maketh the Kingdome out of order : the Temporaltie and Spiritualtie are two parts of the Church , to be called Amphradite , or Ambidextri are good names for such men of double States : we shew this to the Parliament , that it bee enacted , that the Clergy should onely occupy themselues with their owne charge , and not meddle with others charge . 7 Prayers made for the soules of the dead , is a false foundation of Almes , wherin all the almes houses in England are falsely founded , meritorious prayers ought to proceed of Charitie , but the gift is the cause of their prayers which is Simony : againe , a prayer made for one in hell is vnpleasant to God , and it is most like the Founders of such Almes houses , for their wicked indowings are most of them passed the broad way : euery prayer of effect proceedeth of Charitie , and comprehendeth generally all such as God would haue saued , these strong Priests are able to labour and serue the Realme : let them not be retained in idlenes , for it hath been proued in a Booke to the King , that a hundred almes-houses are sufficient for the whole Realme . 8 Pilgrimages , prayers , and offerings to blind Crosses or Roods , and dea●e Images are Ido●atry and farre from almes : though these be forbidden , yet they are thought Bookes of error to the common people : and the common Image of the Trinitie is especially abhominable : but God commands almes to be giuen to the poore , and not to Idols : the seruice of the Crosse celebrated twice euery yeare , is full of idolatry : for if the nailes and the speare ought so profoundly to be honored , then were Iudas his lips a maruellous good relike , if one could get them . Thou Pilgrime when thou offerest vnto the bones of Saints , whether doest thou relieue their soules being in ioy . 9 Auricular Confession , and the fained power of Absolution , setteth vp the Priest of Priests , and giueth them opportunitie of other secret talkes , Lords and Ladies doe witnes that for feare of their Confessors , they dare not speake the truth , and in time of confession is opportunity ministred to play the Bawdes , and make other secret conuentions to deadly sinne : they say they are Commissaries from God , to Iudge and discerne all sinnes , to pardon what they please , that they haue the k●yes of hell and heauen , that they can excommunicate , blesse and curse , binde and lose at their pleasure : for twelue pence they will sell the Kingdome of heauen , by writing and clause of warrants , sealed with the common Seale , the Pope hath fained that he is the Treasurer of the whole Church , hauing the treasure of the passion of Christ in his kéeping , with the merits of all Saints in heauen , whereby hee giueth fained pardons a poena et culpa , and whereby he can deliuer all captiues being in purgatory at his pleasure , and make them not to come there . 10 The vow of Chastitie made by women , imperfect by nature , bringeth in horrible vices , the murdering of Children borne before their time , and before they are Christned , the destruction of their natures by medicines , accompanying amongst themselues , and with beasts , and any creature without life , commeth to such vnséemlinesse , that they are punished with hell torments , wee would that Widdowes and Maides which take the mantle and ring were married . John Bale , a man indued with great knowledge and vnderstanding was condemned to death by Robert Triuillian chiefe Iustice , 1382. albeit he was chiefe Iustice he suffered the like punishment , and was hanged at Tyburne , being iustly requited for the bloud which he had shed . One Iohn Puruay was accused of heresie at Oxford : Walden writeth hee was the Library of Lollards , and glos●r vpon Wickliffe ; hee with Harford , a Doctor of Diuinitie were gre●uously tormented in the prison of Saltwood , and made to recant at Paules Crosse , by Arundel Archbishop of Canterbury , and one and twenty yéers after , taken and imprisoned againe by Chichely , Archbishop of Canterbury : these be his Articles he recanted . 1 There can be no accident without the subiect in the Sacrament after consecration ; but there remaineth the same substance visible bread , and the same wine as before the consecration ; as when a Pagan is baptized , spiritually hee is a member of Christ : yet he hath his nature and substance as before . 2 Auricular Confession , is a whispering , destroying the liberty of the Gospel newly deuised by the Pope and Clergy , to intangle the conscience in sinne , and the soule in hell . 3 He that is holy and predestinated to eternall life , though he be a Lay man , is a Priest before God. 4 Wicked Prelates haue neither the keyes of hell nor heauen , though the pope interdict the Realme , he could not hurt but profit vs , for thereby wee should be dismissed the seruice of his Church , and his Lawes . 5 If any make a vow to keep perpetuall chastitie , or any other thing that God hath appointed him too , no Prelate can compell him to keep it . 6 Hee that hath taken the office of Priesthood , though hee haue no charge of soules committed to him , they may and ought to preach the Gospel freely , else he is a théefe , excommunicated of God , and the holy Church . 7 That Pope Innocent the fourth and six hundred Bishops , and a thousand Prelates and the rest , that ordained Transubstantiati●n , auricular confession , and other such lawes were fooles , heretickes , blasphemers , and seducers of the people : and we ought not to beleeue them nor their successors , nor obey their lawes , except they be grounded on the Scripture , or some reason that cannot be impugned . About the same time Richard Wiche hauing preached the Gospel , the Bishop of Durham made him recant these Articles . 1 Images are not to be worshipped . 2 God of his ordinarie power cannot make an Image bleed . 3 That we should not confesse to a wicked Priest. 4 Euery Lay-man is bound to know the Gospel , and to preach it priuately or openly if he hau● habilitie . 5 A Lay-man ought to pray in his own tongue which he vnderstands , such prayer is most accepted . 6 Euery priest according to his capacity is bound to know the whole Scripture , and by his office to preach it . 7 Pilgrimages to Ierusalem or Rome are vaine , what you may haue there , you may haue at home , and Baptisme may as well bee had hee●e as in other places . 8 Men or women in iourneying ought to haue their communication vpon the Scripture . 9 No Priest ought to beg any thing : almes is to be giuen to the lame , feeble , and sicke ▪ or they that haue been spoiled . 10 The Cross● is not to be worshipped . 11 Euery place is as fit for prayer as another . 12 ●hey doe against the Law that burne men . In the same yéere one William Santrey , who , ●nflamed with true Religion , required in the Parliament that he might be heard , for the commoditie of the whole realme : but the matter being before smelt of the Bishoppes , they obtained that the matter should be put to their hearings and Iudgements , by whom hee was at last attached of heresie , condemned for seuen Articles , disgraded and burned by the commandement of the King. Thirteene yeares after the death of Wickliffe , Henry the fourth then raigning : King Richard was deposed and put into the Tower , and there died : A Parliament was holden , in which it was decreed that the fauourers of Wickliffe should be apprehended ▪ who then were called Lollards : and if they did perseuere to bee deliuered to the Bishop of the Diocesse , and from him committed to the correction of the secular Magistrate : this brought a certaine Priest vnto punishment that yeare , who was burned in Smithfield in presence of a great number : I take it was Swinderby , who as aforesaid was forced to recant by the Bishop of Lincolne . Héere followeth the examination of Maister William Thorpe , written with his owne hand ; hee sheweth first the reasons why he wrot it : First at the earnest request of diuers friends , and that hee had a desire of himselfe so to doe , that profit might come thereby , for the truth hath this condition , where euer it is impugned it hath a swéet sauour , and the more enemies addresse themselues to oppresse it , the sweeter smell commeth thereof , and will not passe away like smoke , but rest in some cleane soule that thirsteth thereafter : thirdly , that the good by shewing it one to an other , may strengthen one another , and shewing it to some enemy of the truth , hee may be astonied and conuerted . His examination before ARVNDEL , Archbishop of Canterbury , and Chancellor , in his Closet , with but three with him . Bishop . WIlliam this twenty yeeres and more , thou hast trauelled 〈◊〉 about the North , and other Countreyes to poison all the Land with ●hy vntrue preaching , but by Gods help thou art in my ward , and I will let thee to inuenome the shéepe of my prouince : but as Saint Paul saith , as much as in vs is wee will haue peace with all men , if thou wilt faithfully sware to submit thy selfe to my correction and ordinance , I will be gracious vnto thée . Thorp . After he had made a confession of his Faith in the Trinitie , and in the Sonne of God , reciting the whole substance of the Gospel , from the Conception of Christ vntill the holy Ghost was sent , he beléeued the Catholike Church was all that euer were , are , or shal be , that endeuour to know & kéep Gods commandements , fearing to offend him , and louing to please him , hoping stedfastly in his mercy , continuing in Charity , gladly suffering persecutions by the example of Christ and his Apostles : all these haue their names written in the Booke of life . The gathering together of these that be aliue , is the Church fighting against the fi●nd , the prosperity of the World and the fleshly lus●s : and I wil submit my selfe only to the rule and gouernance of them , whom after my knowledge I may perceiue , by the hauing and vsing of the foresaid vertues , to be members of the holy Church . These Articles and all other that I ought to beléeue by the word of God , I verily beléeue in my Soule , and I beleeue that the word of God is sufficient to saluation : if I haue erred that I submit my selfe to be ●econciled , and I beleeue the authorities of Saints and Doctors as farre as they may be approued by the word of God , and no further , for any earthly power or dignity . Sir , I pray shall I lay my hand on the Booke to sweare by it ; yea , said he , wherefore else ? Sir , I say a Booke is a thing coupled together of diuers Creatures , and Gods and Mans Law is against swearing by any Creature , but I will sweare vnto you as I ought by Gods Law , but for Charity , tell me wherein I shall submit my selfe , and wherein you will correct m● ? Bishop ▪ I will that you swear to forsake all the opinions of the Sect of Lollards , which I shall rehearse after you haue sworne , and that you will neither priuily nor openly teach none of them , nor fauour none of that opinion , but withstand them , and them that will not yéeld , make knowne to the Byshop of the Diocesse , and that thou preach no more vntill I do know that thy hart and mouth accord . Thorp . If I consent vnto you , here●n I should be euery Bishops spy , Sommoner of al England ; yea , I should deceiue many persons , and be y ● cause of their death bodily and ghostly , for many of them that stand now in the truth , and are in the way of saluation , would rather chuse to forsake the way of truth , then to be scorned , slandered , and punished , as Byshops and their Ministers now vse to d ee : and I finde not in the Scripture that this office you would now enfeoff me with , accordeth to any Priest or Christian ; therefore to do thus , were to me a full noyous band , for many trust so mickle in me , that I would not doe it to saue my life , and they might well account me a Traytor to God and man , and that I had fa●sly and cowardly forsaken the truth , and slandered shamefully the Word of GOD , If I doe thus for feare of bondcheefe and mischeefe in this life , I deeme in my conscience , I were worthy to bee cursed of GOD and all his Saints , from which keepe me and all Christians Almighty God. Bishop . Thy heart is full hard indurate , as the hart of Pharaoh , the Diuell hath blinded thy wits , that thou hast no grace to know the truth , nor the measure of mercy that I haue pro●●ered thee : but I say to thee lewd Lossell , eyther quickly consent to me , or by Saint Thomas ▪ thou shalt be disgraded , and follow thy fellow ●o Smithfield . Thorp . I thought with my selfe God did me great grace , if of his mercy he would bring me to such an end , and my heart was not afraid of his menasing , but I considered in him , that he was not sorrowfull that he had burned William Santry wrongfully , and that he thi●steth to shed more innocent blood , and I was fast mooued to hold him to be no Priest of God , and mine inward Man was departed from him to haue no feare of him , and I was right heauy that there was no audience of seculer men by : and I prayed the Lord to comfort me against them , that were against the sothfastnesse , and I purposed to speake no more then my neede behooued . All the while I prayed God for his grace , to speake with a méeke and easie Spirit , and that I might haue authorities of Scriptures , or open reason for my words , and his Clearks said , Why muse you , do as my Lord commands you . Byshop . Hast thou not yet bethought thee , whether thou wilt doe as I haue said ? Thorp . My Parents spent mickle Mony about my learning to make me a Priest , but I had no will to be a Priest , wherefore they were right heauy to mee , that I thought to leaue thē ; at length I desired that I might go to such as were named wise , and of vertuous conuersa●ion , to haue the●● Councell , so I communed with such , till I perceiued their honest and charitable workes , to passe their fame ; wherefore 〈◊〉 , by the example of the Doctrine of them , after my cunning and power , I haue exercised me to know perfectly Gods Law , hauing a desire to liue thereafter , and that others exercised themselues faithfully there abouts . Then he sheweth the reasons aforesaid , and what would follow , if he should forsake , so suddenly , the learning that he had exercised this 30. winters , according to the example of some , whose name I wil now recite , and according to the present doing of Phillip Rampington , now Bishop of Lincolne , by Gods grace , I will learne by them to fly such slander as th●y haue defiled themselues with , and as much as is in them , they haue enuenomed all the Church of God , by their flaunderous reuoking at Paules Crosse , and how now Phillip Rampington pursueth Christs people , which will not be vnpunished of God. Bishop . These were fooles , and heretickes , when they were counted wise of thée , and s●ch lose●s , but now they are wise , though ye deeme them vnwise . Thorpe . I thinke they are wise concerning this world , I did thinke by their former doings , that they had earnest of the wisdome of God , and deserued ●●ckie grace of him , to haue saued themselues and many others , if they had continued faithfull , and in their bu●●e f●●itfull sowing of Gods word : but woe worth false couetousnesse , euill councell , and t●ranny , by which they , and many be led blindly to an euill end . Bishop . Which are those holy and wise men , of whom thou hast taken thine information ? Thorpe . Sir , master Iohn Wicliffe , holden of ●ull many the greatest Clarke then liuing ●us●ing rul● an● innocent in his liuing great men communed oft with him ▪ they so loued his learning , that they wrote it , and b●s●ly inforced themselues to ●ollow it ; and his learning is yet holden most agréeable to the learning of Christ and his Apostles , and master Iohn Ayston taught and wrote accordingly , and vsed himselfe right perfectly to his liues end . And sometimes Phillip Rampington ▪ Nichols Herford , Dauid Gotray of Pak●ing , and Iohn Puruay , and many other , which were holden right wise and prodent , taught and writ busily his foresaid learning : with al● these men I was right homely , and communed with them , but of all other , I ●hose to ●ollow Wicliffe himselfe , as the most wise and godly man that I heard of , or know . Some of these I heart them whilst they sate in Christs chaire , but after the workes they now doe , I will not doe , by Gods ●elpe , for they faine would hide and contrary the trueth , which before they taught plainly and truely , and some of them haue confessed they doe it because they are constrained by paine , to leaue the truth ; so they blaspheame God rather then suffer a little , though Christ shed his heart bloud for vs. Bishop . That which thou callest truth , is slander to holy Church , and though Wicliffe were a great Clerke , and a perfect liuer yet holy Church hath damned many of his Doctrines , and well worthy ; but Phillip Rampington Bishop of Lincolne , wil not hold the learning that he taught , nor no Bishop pursueth more sharpely them that hold thy way then he doth . Thorpe . Many wonder at him ▪ and speake him mickle shame , and hold him a cursed e●nemie of the trueth . Bishop . Then the Bishop read a Certificate that the bailiffes of Shrewesbury sent to him vnder their Seale the third Sunday after Eas●er , 1407. William Thorpe preaching in Saint Chaddes Church , in his Sermon , said , that the Sacrament , after con●ecration , was materiall bread , and that Images should not be worshipped , and that men should not goe on Pilgrimages , that Priests haue no title to Tythes , and that it is not lawfull to sweare . Then he said , is this wholsome learning to be amongst the people ? Thorpe . I am sory , and ashamed of them , I neuer taught such Doctrine . Bishop . I will beléeue those worshipfull men before thée , thou hast troubled them , and they pray mee , that if thou suffer for thy heresies , that thou most be executed there , that such other ●o●els , for feare , may be reconciled , and they that stand in Faith of holy Church more stablished , by my thirft , this feruent requ●st shall b● thought on . Thorpe . I thanke God , for all this , I was not afraid , but my heart reioyced , and still doth ; for I then thought , and yet thinke , that grace shall come to all the Church of God herethorow , and I said , I doubt not but I can proue that they which are fained to bee out of holy Church at Shrewsbury , and other places , are in true Faith of holy Church , for they dread to offend God , and loue to please him , i● true and faithfull keeping his commaundements ; and they that are said to be in faith of holy Church there , and in other places , are proud , e●●ious , co●etous , lechero●s , and foule in words and deeds , and know not , nor will know the right Faith of holy Church , their customable swearing , and shamefull workes witnesse it . And sir , where you say , I haue troubled the Communaltie with Preaching , it is not to be wondred at of wise men , seeing all the Communaltie of Ierusalem was troubled at Christ , & all the Synagogue of Nazaret moued against him , that they led him to a mountaine , and would haue cast him downe headlong . Bishop . Thou , and such l●s●ls ▪ presume to Preach without licence of any Bishop . Thorpe . It is euery Priests duetie to Preach busily , freely , and truely the word of God , and they should take the Order of Priesthood chiefly to make Gods word kn●wne to the people , and approuing the truth of the word by his vertuous workes and for this purpose chiefly Bishops and Prelates should take their Prelacie , and for this cause Bishops should giue their Orders , and should accept none to be Priest ▪ except he were well disposed , and well learned to Preach . Wherefore , by the example and Doctrine of Christ , and his Apostles , and Prophets , wée are bound vnder full great paine so to doe . Bishop . Le●●de losell , why makest thou mée such vaine reasons , asketh not Saint Paul , How should Priests Preach , except they be sent ? And I sent thée not to Preach . And saith not Sai●t Paul , Subiects ought to obey their Soueraignes , and not only the good and vertuous , but tyrants and vicious . Thorpe . None of you will grant vs any such licence , but we must oblige vs to you● by vnlawfull Othes , not to passe the bonds you will limmit vs , and we dar● not so oblige our selues . Wherefore , though we haue no such licenses , we dare not leaue the ●ffice of Preaching , for so mu●h as we haue taken vpon vs the Office of Priesthood , trusting God will bo our sufficient letters and witnesse , if we occupie vs faithfully to d●e our Office iustly ; yea , the hearers shall be our Letters , for the truth , where it is s●wne , cannot be vnwitnessed , as Saint Paul saith ; Wee neede no Letters of commendations , a● some doe , which Preach for couetousnesse , and mens praisings . Touching obedience to superiours , good superiours with sound Doctrine and holy couersation , to them wée must willingly and gladly obey , consenting to their charitable biddings , and working after their fruitfull workes , of these Saint Paul speaketh ; Bee mindfull of your Soueraignes , that speake to you in the word of God , and follow the faith of them , whose conuersation you know to be vertuous . These Soueraignes make feruent prayers , that they , and their Subiects may liue in the feare and loue of God , and liue so vertuously , that they that will liue well may take example by them : but Subiects ought not to obey Tyrants , whose biddings and workes are vicious , that they ought to be hated and left . But if they menace oppressions and punishings , Saint Peter biddeth the seruants of such Tyrants , to , Obey meekely , suffering patiently their malicious cruelty : but hée councelleth not any seruant or subiect , to obey any Lord , Prince , or Soueraigne in any thing not pleasing to God. Bishop . If a Soueraigne bid a Subiect doe the thing that is vicious , the Soueraigne is to blame , but the Subiect deserueth méede of God , for obedience pleaseth God more then Sacrifice . Thorpe . Samuel told Saul that God was more pleased with the obedience of his commandement then with Sacrifices , but Dauid , S. Paul , and S. Gregory accordeth therto , that they that doe euil are not only worthy condemnation , but they that consent thereto . Bishop . All these a●●agings are nothing else bu● proud presumptions , for hereby yo● inforce you are iust , and ought not to ●bey the Prelates , and of your owne authoriti● you will Preach and doe what you list . Thorpe . Presenteth not euery Priest the Office of the Apostles , and Disciples 〈◊〉 Christ ▪ He said yea , the tenth of Mathew , and the last of Mathew witnesseth , Christ sent his Apostles to Preach . And in the tenth of Luke , He sent his 72. Disciples to Preach in euery place that Christ was come to . And Saint Gregory saith , He that taketh vppon him the Office of Priesthoode , taketh on him the Office of Preaching , and that the Priest stirreth God to great wrath , whose mouth is not heard to Preach , and Ezekiel saith ; The Priest that preacheth not busily to the people , shall bee partaker of their damnation , that perish by their default . And though the people bee saued by other means , yet if the Priest Preach not , he is a man●●●per , b●cause they hold from the people the word of God , the life of their soules . Saint Isidore saith ; Priests shall be damned for the wickednesse of the people , if they teach not the ignorant , and blame not the sinners . Christ saith ; He came into the world to beare witnesse of the trueth . Lincolne saith ; That Priest that Preacheth not the word of God , though he haue no other default , hee is Antichrist , and Satan , a night theefe , and a day theefe , a slayer of Soules , and an Angell of light turned into darkenesse . Therefore , I count my 〈◊〉 in damnable ●ase , if I , for feare , neglect Preaching ; and so I doe them that willingly neglect Preaching , and so I doe them that haue purpose or will to let any Priest of this businesse . Bishop . Lo● sirs , this is the businesse of this losell , and such other , to pi●ke sharpe Sentences out of the Scripture , and Doctors , to maintaine their 〈◊〉 . Thou desirest the Psalter I tooke from thée , but thou shalt ne●er ha●e it , nor none other booke , vntill I know thy heart and tongue ac●ord to be gouerned by holy Church . Thorpe . My will is , and euer shall be , to be gouerned by holy Church . And hée asked me what holy Church was ; Christ and his Saints are holy Church , though euery one in charitie be the Church , yet it hath two parts , the first part hath ouercome wretchednesse , and raigneth in ioy with Christ , the other is in earth fighting day and night against the temptations of the Feind , forsaking the glory of the world , and the ●usts of the flesh , and which onely are the pilgrimes of Christ , wandring towards Heauen by stedfast faith , grounded hope , and perfect charitie ; these will not be let from their purpose by any Doctors discording from the Scripture , nor by the flouds of tribulations , nor the winde of pri●e , or menasing of any creature : for they are fast grounded vppon the stone Christ , hearing his word , louing and practising it with all their wits . Bishop . 〈◊〉 you not how he is indurate , and trauelled with the Deuill , occupying himselfe busily to aledge Sentences to maintaine his Heresie ? Thus he would doe all ●ay , if wee would suffer him . One of his Clerk●s ●id the Bishop appose him vpon the the points of the Certificate from Shrewsbury . And he said ; Was it true that is certified thou diddest Preach touching the Sacrament . Thorpe . As I stoode in the pulpit Preaching , there toled a Sacring bell , and much people went from me , and I said ; Good men , you were better stand still , and heare Gods word , for the vertue of the Sacrament stondeth much morein the beliefe thereof , that ye ought to haue in the soule , then in the outward sight thereof . Bishop . Resteth there in the host materiall bread after consecration ? Thorpe . Saint Paul was a great Doctor , and he called it bread that he brake , and in the Canon of the Masse , after consecration , it is called holy bread , and euery Priest after he hath receiued the Sacrament , saith ▪ that thing that wee haue taken with our ●●●thea , we pray God we may take with a pure minde . And Saint Augustine saith . That which is seene is bread , but that mens Faith asketh to bee informed of , is very Christs body . Fulgentius saith , It is an error to say Christ is very man , and not God , and that hee is very God , and not man ; so is it to say the Sacrament is but a substance . Bishop . I command thée answere me shortly . Thorpe . I vnderstand it all one , to grant that there dwelleth substance of bread , and that Christs body is accident without subiect ; your asking passeth my vndersta●ding , I dare not deny it , nor grant it , I commit this terme accidens cum subiecto , to those Clerkes which delight in subtile Sophistry , they determine often so difficult matters , and w●nder so in them , from argument to argument , with pro & contra , vntill they vnderstand not themselues , but the shame that proud Sophisters haue to yeelde to 〈◊〉 , before men maketh them oft fooles , and to bée shamefully concluded before God. Bishop . I will not oblige thee to the arguments of Clerkes , since thou art vnable thereto , but I purpose to haue thee obey the determination of holy Church . Thorpe . By open euidence , and plaine witnesse , 1000. yeares after Christ , this determination which I rehearse was accepted of holy Church , as sufficient to saluation , but that which was brought in since the Deuill was loosed by Thomas Aquinas , calling the Sacrament an accident without subiect , I vtterly deny to make this Fryers sentence , or any such my beliefe , d ee with mee God what hee will. Bishop . Well , well , thou shalt say otherwise before I leaue thee . Thou Preachest that Images ought not to be worshipped . Thorpe . Not so , for all c●eatures are the Images of Gods glory , and a man is made after Gods Image , and they are worshipfull in their ●●nde ; but the 〈◊〉 or painting of Images , though it be in high dignitie with man , and for a Calender to lewde men , that nether will nor can be learned to know God in his word , nor by his creatures , nor wonderfull workes ; yet this Imaginarie ought not to be worshipped . Bishop . But a Crucifixe ought to be worshipped , for the Passion of Christ is painted therein , and brought to our remembrance thereby , so of the Image of the Trinitie , and of the Uirgine Mary , and of the Saints : as when men receiue the Kings , or their Lords Seale , whe●ein is their Pictures or Armes , in worshippe of them they put off their cappes to these Letters , and since in Images we may know many things of God and his Saints , shall we not worship their Images ? Thorpe . These worldly vsages of Temporall Lords may be done , but this is no similitude to worshippe Images , since Moses , Salomon , Ba●uch , and others in the Bible forbid plainly the worshipping of such Images . Bishop . Lewde ●osell , there was no likenesse of the Trinitie in the Old Law , but since Christ became man , it is lawfull to haue Images to shew his manhood , though great Clarkes hold it an error to paint the Trinitie , I say it is well done , for it mo●eth deuotion , so doe other Images of Saints . Beyond Sea are the best Painters , and this is their manner , before they make an Image , they shréeue themselues to a Priest as if they should d●e , and take penance , and make a vowe of fasting , prayer , or pilgrimage , praying the Priest to pray for them , that they may haue grace to make a fayr● and deuout Image . Thorpe . I doubt not if the Painters truely vnderstood the Sciptures they would repent themselues of their sinfull and vaine Arte of Painting Idols , and the Priests that 〈◊〉 them penance , and prayed for them , sinned more then the Painters , for they comfort them in that which they are vnder paine of the great curs● of God they ought to forbid , for 〈◊〉 , if the word of God were truely Preached , and ministers liued thereafter ▪ there would be no neede of these Images ▪ Bishop . I hold thee a vi●ie●s and cursed Priest , for thou , and such others goe about to destroy all Priests and Images of holy Church . Lozell , were it a faire thing to come into a Church , and see neuer an Image . Thorpe . They that come to Church to pray , their inward wits may be the more feruent in that their outward wits bee closed from outward seeing . Christ blessd them that sawe him not and beleeued , it sufficeth to know God in his word without Images . Bishop . Is it not a stirring thing to behold an Image ? Thorpe . Being euery person of the Trinitie is eternall , and you say it was not lawful to picture it before Christ , and in that there were many Prophets . Mar●●res , and professors before Christ , why was it not then as lawfull to make Images , to moue men to deuotion as now it is ? Bishop . The Synagogue of the Iewes had not authoritie to approue things , as the Church now hath . Thorpe . Saint Gregory was of great dignitie , as the Cannon Lawe witnesseth ▪ hee greatly commended a Bishoppe for forbidding Images to bee worshipped . Bishop . Ungratio●s losell , thou sauorest truth no more then a houn● , since at the Roode at the North dore at London , and at our Lady at Walsingham , and many other places in England , are many great and praisable miracles ●one . Thorpe . I am certaine there is no such miracle done of God ▪ that any Image should be worshipped , therefore I say as I haue often Preached ; None should t●ust there were any vertue in them , nor vowe to them , nor seeke to them , nor 〈◊〉 , bowe , pray , o●●er , kisse , or incense them . The Brasen Serpent was 〈◊〉 by Gods biddi●g , ●et the good King Ezekiah , because it was incensed so , worth●●y destroyed it , and it is to bee dread , that for the vnfaithfulnesse of ●en , the F●●●d 〈◊〉 power to 〈◊〉 the miracles that now are done in such places : wherefore s●eing the God of 〈◊〉 is the most vnknowne and wonderfull Spirit , what Image may he be painted 〈◊〉 ? Bishop . As holy Church suffereth Images to ●ee painted , and shewed , it suffiseth to th●m that are members of holy Church , but thou art 〈◊〉 member cut off from holy Church , thou fauourest not the ordinances thereof . Thou speakest against Pilgrimage , and that pilgrimages to Canterbury , ●euerley , Carlington , Walsingham , are accursed , and f●●lish spending their goods in wast . Thorpe . There bée true trauellers , trauell all their life , with all their endeauour to please God , that they may attaine to the heauenly Kingdome : but I say now as I said at Shrewsbury , I haue Preached often in other places , and will doe as long as I liue God willing ; They that trauell their bodies , and spend their money to s●eke , or visite the bones of Images of this Saint , or that , such pilgrimage is neither , praiseable , or thankefull to God , nor to any Saint of God ; since such pilgrimages , almost all ▪ despise God , and his commaundements , and vppon Saints they waste blamefully Gods goods , in such vaine Pilgrimages , sometimes vpon vitious Hostices , which they should doe workes of mercie withall vpon the poore and néedie , they offer their go●ds to rich Priests , which haue more then they n●ede , many of them borrow other mens goods , and neuer pay them , and sometimes they steale them . And they haue with them Singers , that can sing wanton Songs , and some will haue Bag-pipes , so that euery Towne where they come , with their noyse of singing , piping , ●angling of Canterbury Bels , and the barking of dogs , they make more noyse then if the king came thither , with all his Clarions and Minstrels , and if they bee a moneth in pilgrimage , they will bee halfe a yeare after , wranglers , tale-bearers , and lyers . Bishop . Lewde losell , thou seest not farre enough into this matter , it is fit they haue such musicke with them , that when one goeth barefoote , burteth his foote against a stone , and maketh it bleede , it is well done that his fellow sing a song , or play on a bagge pipe , to driue away with mirth the hurt of his fellowe , and with such solace their trauell and wearin●sse , is lightly , and merrily brought forth , Dauids last Psalme teacheth mee to haue diuerse ●nstruments of musicke . Thorpe . By the sentence of ●iuerse Doctors , that musicke that Dauid , and other Saints of the Old Lawe spake of , ought not to be interpreted li●terally , but gostly , for Saint Paul saith , all such thing● befell to them in figure , therefore I vnderstand that the letter of this Psalme , and other Psalmes and Sentences doth slay them that take them now literally . This sence I vnderstand Christ approueth , pu●ting out the minstrels , ere he would quicken the Damzell . Bishop . Lewd losell , is it not lawfull so haue Organes in the Church , to worship God withall ? Thorpe . Yea , by mans ordinance , but a good Sermon to the peoples vnderstanding , were much more pleasant to God. Bishoppe . Organs , and delectable Songs , quicken mens wits more then a Sermon . Thorpe . Worldly men delight in sencible solace ▪ but the faithfull louers of Christ delight to heare Gods word , and vnderstand it tru●ly , and Saint Ierome saith ; No body may ioy with this world , and raigne with Christ. Bishop . What thinke you this 〈◊〉 will speake , whereas hee hath no dreade , being bee speaketh thus in my presence ? well ▪ well , by God , you shall bee ordained for . Thou saidest Priests had no tittle to Tythes . Thorpe . One would know of me whether Priests , by the word of God , may curse one for not paying of Tythes , Christ and his Apostles tooke no Tythes , nor commanded none so to doe . Saint Paul saith , The Lord hath ordained , that they that Preach the Gospell , should liue of the Gospell . And if Priests were now in measurable number , and liued vertuously , add ta●gh● busily and truely Gods word , without Tythes , 〈◊〉 , and other du●ies , the people would giue them suffici●nt liuings . One of his Clarkes said , How can that be , sluc● by the Law , Priests can scarcely constraine the people to giue them their Liuing ? Bishop . Thou sayest it is not lawfull in any case . Thorpe . I neuer taught in that wise , I haue Preached in many places , that it is not lawfull to sweare by any creature , and that none ought to swrare in any case , if without an oath he may excuse himselfe to them that haue authoritie so take an oath , but as he cannot otherwise excu●e himselfe , he ought onely to sweare by God , taking him only that is true to witnesse truth . And there were many other arguments ▪ wherein was no great mat●er worth abridging , if the reader be disposed , hee may see the booke at large . After hee had denied to sweare obedience vnto the Bishop , except in those things that were according to the word of God , the Archbishoppe bade the Constable haue him away in ha●●e . Bishop . I was led foorth , and brought to a ●oule and vnhonest prison , where I was neuer before ; when they were gone , and had shut the doore , I busied my selfe to thin●● on God , and thanke him of his goodnesse , and I was greatly comforted , that I was deliuered for a time , from the sight , hearing and presence , and scorning ▪ and menasing of mine enemies , but much more I reioyced in the Lord , that of his grace he kept 〈◊〉 , that without heauinesse , and anguish of conscience , I passed away from them . Now O God , to the praising of th● blessed name , make vs one together by authority of thy word to be knit and made one in truth , faith , and stedfast hope in perfect charitie Amen . ¶ Another Treatise of the said WILLIAM THORPE . CHrist , in Saint Matthew , likeneth them that heare his word , and kéepe it , to a wise man that buildeth his house vppon a stone , this house is mans Soule , in which Christ desireth to dw●ll , if it bee stablished in Christes liuing and teaching , adorned with his faire Uertues , and chiefly Charitie , without ●edling of any ●rrour , vppon none other ground ; none may make any building , or house , but vpon the teaching and liuing of Christ , as Saint Paule teacheth to the Corinthians , and to comfort these , Saint Paul writeth to the people of Ephesus . Now ye are not strangers , guests , nor comelings , but Citizens , and of the houshold of God , builded vpon the foundation of the Apostles and Prophets ; in which foundation , euery building that is builded , it increas●th to a holy Temple . This is the stable Stone Christ , fast holding together two wals , for through him , ●he Father is pitious , and mercifully ioyned , and made one together to mankinde , and through dread so offend God , and feruent loue to please him , men bee inseparably made one to God , ●nd ●●●ended surely vnder his protection . This stone Christ was figured by the square Stones of the Temple : for wheresoeuer a square stone is laid , it abideth stedf●st ▪ so Christ , and euery faithfull member of his Church , by example of him , abideth ●●ably in true Faith , and in all heauenly vertues , in all aduersities , that they suffer in this valley of ●eares . When these ●quared stones were laid in the wals and Pillars of Gods Temple , no noyse or stroke of the workemen was heard , this ●lence signifieth Christ , and his faithfull members , which haue béene , are , and euer shall bee meeke and patient in euery aduers●tie , and no sound of grudgi●g perceiued in them . This Stone , and ground of all vertues , proud beggers reproued , Christ suffered it most méekely in his owne person ▪ to giue example of méekenesse to his faithfull followers . This world is now so full of proud beggers , called Priests , but are farre from such as Christ approueth Priests . ● For from the highest to the lowest , they doe all to please the World and the Flesh , since I had discretion , all the Popes , Cardinals , Bishoppes , and all the contagious flocke of the Priest-hoode haue increased damnably , 〈◊〉 sinne to sinne , ●●oud Hereticks , couetous Symoners , desouled Adulterers , abusing the Sacram●ntes , especially the Sacrament of the Altar , the highest Priests occupie vnlawfully Temporall Lordships , for fauour and gaine they sell Benefices to vnworthy and vnable persons . Their Somn●rs sell sinne , suffering men and women so lye in diuerse vices . The Priestes sell the Sacramentes full deare to the people , and thus the Priest-hoode is blowne vp into pride , and vaine-glory of their dignitie , that they disdaine to follow Christ in meekenesse , holinesse , and busie Preaching of his worde , and to take their liuing at the peoples hands , as pure almes , and if they Preach not , to labour for their liuing . And they inforce , that all holy Scripture should bee expounded according to their manners . Therefore all Kings and Rulers , that knowe the trueth of this Testimony of Priesthoode , and will not inforce themselues to withstand these enemies , and Traitors of Christ and his Church , all these striue with Antichrist against Iesus , and they shall beare the indignation of God Almightie , without end , if in conuenient time they amend them not and repent , doing due mourning and sorrow . For through the presumptuousnesse and negligence of the Prelates , wicked men are wrongfully named Hermits , and haue leaue to defraude the poore , and liue by their false winnings , and begging , in sloth , and other vices , and the copper nosed Prelates , are suffered to liue in pride and hypocrisie , and to defile themselues bodily and Ghostly . Also by the sufferance of these Prelates , there bee vaine brotherhoodes and Priesthoodes , full of pride , they are cause of much dissention , and exercise themselues in eating , and drinking vnmeasurably , and out of time , and they are of one cloathing , and holde together , and in all vnlawfull doings they are Partners , medlers , and Councellers . Also , Prelates admit Pardoners , and strange beggers , with flatterings to beguile the people , against true beliefe , and to increase diuerse vices in them : and thus the viciousnesse of Prelates haue beene , are , and shall bée cause of Warres within this Realme and without , and cause of Pestilence of men , and murren of beastes , and barrennesse of earth , and all other mischiefes , vntill the Lords and Commons able them with grace , accordring to Gods will , to redresse this foresaid Priesthood , vnto the innocent ●eaching , and liuing of Christ and his Apostles . Therefore , all that know the viciousnesse that now raigneth cursedly in these Priestes , and in their learning , let them pray for the health of his Church , and abstaine from these indurate enemies of Christ and his people , and from all their Sacraments , which are fleshly and false . Saint Ciprian , and other great Doctors witnesse , That not onely vitious Priests , but they which fauour and consent to them shall perish with them , as they perished that consented to Dathan and Abiram , for nothing were more confusion to them , then refusing their Sacraments , which are most vnlawfull , and none needs to ●eace to dye without taking any Sacrament of these , Christs enemies , since Christ himselfe will not faile to minister all healthfull Sacramentes , to all them that are in true Faith , Hope , and Charitie . But some madde fooles , to eschewe slaunders , will bee shrieued once a years of their propper Priest , though they knowe him defouled with slaunderous vices , no doubt , these are culpable of great sinne , since Saint Paule witnesseth , that , Not onely they that doe euill are worthy of damnation , but they that consent to euill doers . And the vicious Priestes despise and cast from them heauenly wisdome that is giuen of the Holy Ghost . Therefore the Lord throweth such dispisers from him , so that they doe no Priesthoode vnto ●im . Therefore they that tooke , or consent that any other should take any Sacrament of any s●ch Priest sinneth against the Trinitie , and are vnable to any Sacrament of health . And that this Sentence is ●rue , and in the hope of the remission of all my sins , trusting stedfastly in the mercie of God. I off●● to him my Soule , and to proue that this is true , I suffer méekely , and gladly , my wr●tched body to be tormented , to his praise , and the edification of the Church . And I , wretched cai●●●e , shall now , through the spirituall grace of God , make him a pleasant Sacrifice , with my most sinfull body , I beseech all that reade , or heare this my Testament , that they i●deauour by all meanes , to vnderstand truely , and kéepe faithfully the commaundements of God ▪ and to pray deuoutly to ●he blessed Trinitie , that I may haue gr●ce and wisdome from aboue , to ende my life for his cause , in a true and liu●ly faith , stedfast hope , and perfect charitie . A Handicrafts man dyed constantly in the opinion that it was not the body of Christ really which was Sacramentally v●ed in the Church . Hee was ca●yed to the place of execution , and included in ● Pipe , or Tunne . The Prince , the eldest Sonne of King Henry was present , hee endeauoured to saue him , p●rswading him from his opinions , adding often threatnings , which might haue daunted any mans stomacke ; but this valliant Champion of Christ , negl●cting the Princes faire words , ●ather determined to suffer any torments ▪ then so great Idolatry . Beeing inclosed in the Pipe , hee was torment●d by the raging of the f●re , and miserably roaring in the middest thereof , the Prince , beeing moued , came to him againe , commaunded the f●re to bee taken away , comforted him , and promised him life , and a yearely styp●nd during his life , if ●ee would consent to his Councell . But beeing more inflamed with the Spirit of God , th●n with any earthly desire , hee continued vnmoueably in his former minde . The Prince commaunded him to bee put in againe , and that after , hee should looke for no grace . So this Lay-man pers●uered inuincible vnto the end , not without a great and cruell battell , but with so much the more tryumph and victorie . As soone as King Henry the fift was Crowned , at the same time the Lord Cobham was cast into the Towre , the Bishoppes and Prelates came to the King , complaining that they , and the whole Clergie were despised , and their censur●s and Sacraments not regarded , and all iending to vtter ruine and decay , and all by suffering of Heretickes , which holde assemblyes in secret places , a●d corners ; which if it were any longer suffered , would ouerthrowe the Common-wealth . Whereupon the King held a Parliament at Lecester , and made an act , that they that held Wicliffes opinion , were Heretickes , and Traytors , and to bee hanged and burned . The Bishops , beeing armed herewith , exercised wonderfull crueltie against many guiltlesse men , amongst which ( besides the Lord Cobham , whose Story is deferred ) was Sir Roger Acton Knight , Iohn Browne Gentleman , and Iohn Beuerley a Preacher , who were condemned by the Lawe aforesaid , and crowned with the double Martyrdome of hanging and burning , at Saint Gyles i● the Field . At that time there was 36. together , all of Noble , and gentle blo●ds , condemmed by the Bishops for Heretickes , whom this cruell Lawe draue vnto the 〈◊〉 . Also one Iohn Claydon a Currier , and Richard Turmine a Baker , were burned in Smithfield . I passe ouer such , whom Iohn Mayor in his sixth Booke reporteth to be condemned for Heretickes , in the yeare 1447. amo●st which , such as were found most constant were burned . About the same time a Fryer Minor , an English-man , being Ambassador of Pope Benedict 13. vnto Scotland , if he had not escaped by flight had beene burned , for certaine herisies that were laid against him . About this time was a Sermon written , whether by Wickliffe or Thorpe , or any other , it is vncertaine , it is mentioned to be in the yeare 1388. Christ likeneth the Kingdome of Heauen to a Housholder , that went in the morning to hyre Worke-men into his Uineyard ; so did he about the third houre , the sixt houre , and the ninth , and the eluenth , and as he found men standing idle , Hee said to them ; Why stand you beere vn-occupyed , goe into my Vineyard , and that which is duty I shall giue you , and when the day was ended , he called his Steward , and bad him giue euery man a penny . This Housholder is Christ , head of the Church on Earth , which calleth in diuers ages ; as in the time of Nature he called by inspiration Abell , Enoch , Noah , Abraham , and diuers others . In the time of the olde Law , Moses , Dauid , Esau , Ieremy , with the Prophets : In the time of Grace , the Apostles , Martyrs , Confessors , and Uirgines , some in youth , some in middle age , some in the latter dayes : it is to labour in his Uineyard , which is his Church , as there be diuers Officers in trimming of the maternall Uine , no lesse néedfull in the Church be these thrée Officers , Priest-hood , Knight-hood , and Laborers . The Priests must cut away the branches of sinne with the Sword of Gods Word : the Knights must maintaine Gods Word : the Teachers thereof , and the Land from wrongs and Enemies : the Labourers must by their sore sweat , get sustenance for themselues and others , if Priests want , the people for want of Gods Word all will grow wilde in vices , and dye ghostly , and were not men to rule people , Théeues and Enemies would so increase , that none could liue in peace , and were it not for Labourers , Priests and Knights must be Artificers , Plough-men , and Heard-men , or else die for want of sustenance : as the great Clarke Auicenna saith , euery vnreasonable Beast , if he haue that which belongs to Nature , can liue of himselfe alone . But if there were but one man in the World , if he had all the goods in the World , yet for default he would dye , or his life worse then if he were not , because that which is prepared for mans sustenance must be altered , or else it accordeth not with him ; therefore he saith , it is very needfull to haue men of diuers trades and callings . This should be a great cause that euery calling should loue , and not hate one another , and this I dare say , that they which doe not diligently labour in some one necessary calling or other , when the day of reckoning shall come , which is the end of this life , as he liued without trauell , so shall hee want the reward of the Penny , the endlesse ioyes of Heauen , and be cast into Hell. Wherefore , if thou be a labouring man , doe it truelie ; if thou be a Seruant , be subiect , & feare to displease thy Maister for Christs sake ; if thou be a Marchant , deceiue not thy Brother in chaffering ; if a King , defend the poore and needy ; if a Iudge , goe not to the right hand for fauour , nor to the left for hate . If thou be a Priest , instruct the ignorant , praise the obedient , and reprooue the disobedient to God , for in the end of the world you shall euery one haue a reward , a good or a bad , then Christ wil say to euery of these three States , Come giue a reckoning of thy Bayliwicke : First , Priests that haue cure of Soules shall bee called , and they shall answer for themselues and others : The second is , Temporall Lords shall answere for themselues and others : The third Baily shall account but for himselfe , or at least , haue lesse charge then the other , and euery one shall answere three questions : How entrest thou ? How rulest thou ? How liuest thou ? To the Priest , how entrest thou ? by Truth or Symony , God or the Deuill , for that thou wouldst labour in thy calling , or for that thou wouldst bee richly arrayed ? Answere in thy conscience to thine offence now , or thou shalt ere it be long answere to GOD ? and I aske the question , why men set their Children to schoole , whether for their worldly aduancement , or to make them the better to know GOD and serue him ? They set them to the Law , not to be Ministers of Iustice , to defend the poore , but because it is a meanes to make them great men ; therefore there bee so f●w to learne the word of GOD to be Preachers , because there is no gaines therein . Chrysostome saith , Parents care for the bodies of their Children● , but not for their soules ; they desire their welfare in this world , but they passe not what they shall suffer in another ; they will sore bewaile the hurt of their bodies , but they reckon not much of the health of their soules , they are moued for their pouerty , but not for their sin : hereby they shew , that they begot the bodies , but not their soules . To returne to Priests , there is now great abhominations in the Church ; Priests come into Christs fold , not at his calling , but to make themselues rich , which is cause of many errors . In the Booke of mourning the Prophet saith , The enemy hath put his hand to all things he would , for he hath seene a lawlesse people in the Sanctuary , of which thou saidst they should not enter , The enemy is Sathan , for in what plenty is pride , enuy , wrath , and couetousnesse ; and wherefore , but because such are entred into the Temple , which cannot kéepe the Law of God themselues , nor teach others : And Osea saith to them , Because thou hast put away the knowledge of Gods will , I haue put thee away from vsing Priest-hood to me . The second question , how hast thou ruled Gods flock committed to thy cure , for the good of the sheep , or for hire , as a father , or a wolfe ; whom hast thou turned from their cursed liuing by thy preaching and good example ? whom hast thou taught the law of God ? he that is ignorant , the fatherlesse , Children and thy flocke shall greeuously accuse thee , that thou hast liued by their labour , and done nothing therefore , but let them go astray . S. Barnard saith , Priests be in place of Saints , and they doe wickedly , not being content with necessary wages , but ouer-plus : that the needy should liue by , they wast in houses of pride and lechery ; beware , thou shalt giue an account to the last farthing , thinkest thou that thou shalt not be disalowed for nourishing young men , idly taught , as in a schoole to blaspheme God in all euill liuing : for féeding of fat palfries , of hounds , and of haukes , and of lecherous women . Heare what is said of such , they lead their daies in vanity and wealth , and in a moment go downe to hell . The third question , what light hast thou shewed , and what myrror hast thou béen vnto the people in thy liuing ? It is wonder to sée how the life of Priests is changed , they be cloathed like Lords , they speake as dishonestly as any Ribold or Harlet : No Marchant more couetous for gaine , they ride like Princes , and all is of poore mens goods , they be blinded with to much shining of riches , they make houses as bigge as Churches , superfluously abounding with all things , they paint their Chambers with pictures , and cloath their Images with Silkes of diuers colours , but the poore for want of cloathing , and with an empty womb , cryeth at their doores ; and oftentimes the poore be robbed to cloath stockes and siones : thou occupiest the place of Peter and the Apostles , no otherwise then Iudas and Simon Magus , as a candle newly quenched that stinketh ouer the house , in stead of light , and as smoake that blinds ones eyes in stead of fire ; they shall haue an hard iudgement , because they haue misentred , and harder , because they haue misruled , and the hardest , because they haue cursedlie liued . The second that shall make account for himselfe and others , is Kings , and other temporall rulers ; Hast thou entred thine office to profit the people , to destroy sinne , and further the truth , or for worship and riches ? Some desire such estate to be rich , a●d to oppresse such as they hate , and to take bribes , for sparing to punish sinne , and make themselues partners of other sinnes , and for bribes worke all things . Many in high office , thinke they are of higher kind of nature then others , not knowing they are poore mens brethren , and seruants for the good of the Common-wealth , and that their glory is vanity . Of whom the Prophet Osea saith , They haue raigned , but not by me ; so was Roboam when he answered the people , My little finger is bigger then my Fathers Rib-bone , my Father greeued you somewhat , but I will adde more , which made the people rebell , and the kingdome neuer came wholy together again ; wherefore it is good for Rulers to take sober councell , to eschew eare-rounders , and to haue an eye of loue vnto the Commons , for be they neuer so high , they shall come before an higher Iudge to giue a reckoning . The second question , how hast thou ruled ? Hast thou not beene the harder to the poore for his pouerty , nor fauored the rich for his riches ? what abuse is now amongst Officers , if a rich man plead with a poore , euery Officer is ready to further the rich man , and the poore man shall haue so many delaies , that though his right be neuer so good , for default of spending , hee shall be constrained to let his cause fall . And I haue heard say of them that haue proued both Courts , that the Court that is called most Spirituall , is most cursed ; therefore it is truly said , a guift out of the bosome subuerts right Iudgement , but the words of Christ be to be feared , As you iudge you shall be iudged . The third question , how hast thou liued ? Thou that punishest other for sinne , must not sinne thy selfe , else thou condemnest thy selfe in doing the thing thou damnest in others , and when any standeth before him in Iudgement , hee must take héede before what Iudge hee must stand himselfe : but it is to be feared , that it fareth with some , as with the two false Priests that would haue put Susanna to death , because sh●e would not consent to their Lechery , and of the most worthy to bee hanged , damne the lesse worthy . Socrates being demaunded why hee laughed , saide , Because I sée great Théeues lead a little Theese to hanging : who is the greater Theefe , he that taketh House and Land from one , and his Heires , or he that stealeth a Sheepe . The third Bayly , is euery Christian that shall reckon to God for the goods he hath had of him ; First , how haue you entred heere to your goods , if by extortion , stealth , vsury , or deceit ; woe shall it be to you at this dreadfull day , as S. Augustine saith , if hee shall be in hell that hath not giuen of his goods well gotten , what shall become of him that stealeth others goods : desire of honour , and feare of pouerty be the causes that ma●e men liue by the rape of other mens goods ; the vengeance of this couetousnes is discribed by the pot in the sixt of Zachary , wherein sat a woman named Impiety , into which the Angell threw a waight of Lead : and two women like Spirits with winges , carryed it betwixt Heauen and Earth , vnto the Land of Sinear ; as a pot with a wide mouth , so Couetousnesse gapeth for riches and honour , and as liquor in a pot profiteth not the pot , but them that draw it out , so worldly goods profit not the Getters , but others that comes after , as Owles see better by night then by day , so the couetous are blinde in heauenly matters , and quicke-eyed in earthly matters . The Lead is obstinacy , the Woman is called Impietie , because Piety is lost by Auarice : the Pot is couered with Lead , which stoppeth in Impiety , to shew that Couetousnesse hardeneth the heart , that Impiety cannot goe out by repentance , the two Woemen that bare the Pot , are Pride and Lust of the Flesh : which in Scripture are called the two Daughters of the Water , each crying , bring , bring . The first Winge is Pride of Spirituall guifts : The second Wing Pride of Temporall guifts : The Winges of the second Woman , be Gluttony and Sloth . Doctor Gregorie speaking of Gluttony , when the belly is filled , the prickes of Lecherie are stirred . And of Sloath Doctor Augustine saith , Lot was a good man whilst he was in businesse in Sodome , when hee was idle in drunkennesse he lay with his Daughters . Saint Augustine saith , rauening Fishes when they are full be satisfied , but onely couetous men cannot bee satisfied , he is not affraid of GOD , nor ashamed of Men , he spareth not Father nor Mother , Brother or Friend , oppresseth the Widdow and motherlesse Children , hee maketh frée men bond , hee bringeth forth false Witnesse , and occupyeth dead mens goods . What madnesse is this , to looselife and grace , to win damnation , and to loose Heauen to win Go●d : And Innocentius saith , how many hath Couetousnesse deceiued for Balacks rewards . Balaam would haue cursed Gods people , notwithstanding his Asse reproued him , Couetousnes made Achan steale the accursed things to the destruction of him and his house : Gehesie was stricken with Leprosie for selling a mans health that came by the grace of God : Iudas for couetousnes sold Christ , and after hanged himselfe ; Couetousne● was the cause of the lying and sudden death of Ananias and Saphira . If a rich man haue a whole streete , or a great field , and a poore man haue an Acre of Land , or but one House neere , eyther by intreaty , or pursuing , hee neuer ceas●th vntill he hath gotten the poore mans House and Land , as Achab and Iezabell s●●w Naball for his Uineyard . Saint Ambrose saith to the rich , how long will you scratch out your couetousnes , will you dwell alone , and haue no poore dwell with you : why put you out your kinde , and challenge the earth which Nature hath made common to poore and rich : Nature bringeth forth all men poore , naked , and needy of meate and drinke , without riches or gay clothes , and the earth taketh vs naked againe , and closeth none of our riches : he that maketh difference betwixt poore and rich , when they haue lien a little in the graue , looke vpon them who was poore , and who was rich , and thou shalt se● no difference in their bones , except there be more clothes rotten with the rich then the poore , which is a hurt to the liuing , and no good to the dead : of such extortioners it is written , they reape other mens fields ▪ and they pluck away the Grapes of the vine of the oppressed , they pluck away their clothes and leaue them naked : and in that the aforesaid pot was lift vp betwixt heauen and earth , sheweth that couetousnesse hath no Charitie to God , or Man , and they carry the pot to the Land of Synear , that is , the land of stench or Hell. Héere wee should aske how thou hast gouerned thy Wife , thy Children and seruants , whether thou hast brought them vp in Gods Lawes , and continued them therin according to thy power , otherwise thou shalt giue an account , and to auoide these hard accounts , I councell euery one to trust in the mercy of God , through Christs demerites with a liuely Faith , and repenting heart of thine iniquities , and Amend , else who shall graunt thee pardon and release of thy accounts . Now we will consider , who shall call vs to this reckoning , before whom , and what punishment to the wicked , and what reward to the faithfull : there bee two Iudgements , one at separation of body and soule , which is the particular doome : and the second at the generall resurrection that is vniuersall ; to the first we shall be called one after another , to the second we shal come altogether in the twinckling of an eye : we are called to the first by thrée summons ; sicknes , age , death : the first warneth , the second threatneth , the third taketh ; some are slayne without sicknes or age , and the most part without age , and there is a sicknes that makes the body fe●ble , and a sicknes of the soule which is generall to all men , and the continuance therof is cause of corruption : if a man cast all worldly things out of his minde , yet can he scantly thinke onely of God a Pater-noster while : O God , what a sicknes is this to the sonnes of Adam , of this sicknes spake S. Paul , I see another Law of my members , rebelling against the Law of my Spirit ; as a man looking on the Sunne cannot long indure , yet the fault is not in the Sunne for it is most cleere , but in the féeblenes of mans eyes : so since Adam was put out of Paradice , all his off-spring haue been thus sick● : the second sicknes is of the body , as hunger thirst , cold , heat , sorrow , wearinesse , and many others : as Iob saith . A man borne of a woman is full of many miseries , and is but for a little time : there be other sicknesses that happen to some as Feuers , Dropsie , Blindnes , and such like , as it is said of the Israelites , if thou keep not the comman dements of God I shall increase the sorrows and sicknesses of thy seed , but God sendeth such sicknesses sometimes to good men , and tribulations for two causes : First to know that it is of God , and to increase in méekenes : of this saith Saint Paul , least my great reuelations should extoll me in pride , to mee is giuen the pricke of the flesh : I three times prayed God it should goe from me , he answered , my grace is sufficient ; for my power is manifested in weaknes ; the Diuell asking Iob to be tempted , was heard , and not the Apostle asking his temptation to be remooued ▪ he heard the damned , and heard not him that should bee saued : also God sendeth sometime his Saints to giue vs sinners example of patience , being we haue deserued much more : as Toby came from the Charitable worke of burying the dead Swallowes were suffered to dung in his eyes being asleepe , and make him blind it is written , that it was for an example of patience to them that should come after , and though he euer feared God he was not agreeued with God , but feared him still , and thanked him alwaies , and the sicknesses of wicked men be for two causes : first that they should leaue their sinnes and loue God ; we see often men in sicknesses know God , that neuer would turne to him whilst they were whole : Also God sendeth sicknes and troubles often to the wicked , to make others afraid to folow their sinnes , as Antiochus wormes crauled out of his body whilst he was aliue , and his friends were weary of his stinke , yea he might not abide his owne stinke : then he said it is rightfull to be subiect to the Lord , & for mortall man not to hold himselfe equall with God : the Story saith , hee asked mercy of God , and could none haue , and vowed to doe more good to the Temple and Iewes then he had done harme , and to become a Iew an● goe ouer all the land preaching Gods Law ; yet because it cam● not out of true repentance springing of Faith , but of his odious paine , hee obtained not fauour : by this men should see what it is to be disobedient to God : also sicknes sheweth that the patient is mortall , and that hee must die though hee may now scape . The second Somner is age , hee will not leaue thee vntill hee haue brought thee to death : yet many , though they see all their members decayed with age , take no heed ; but if he see a little mirth forgetteth the Somner hath him by the sleeue , and what a reckoning he must make , which if he answere not well , he forfeiteth body and soule to damnation : a Doctor saith , this is the greatest abuse of the world ; the reason is because these three , idle youth , vnhonest speech , and wicked déed , which if they grow with a man from his childhood to his old age , they make a three-fold cord to binde the old man in custome of sinne : wherefore Esay saith , breake the cordes of sinne . The third Somner is death , his condition is come , hee , first or last spareth neither poore nor rich : Saint Augustine saith , wee ought feare death , for in what estate it findeth one , it bringeth him to Iudgement : therefore the Wise man saith to his Sonne , thinke on the last day , and thou shalt neuer sinne . We shall likewise be called with three messengers vnto the last Iudgement : the first the sicknes of the world , the second his age and feeblenes , the third his end : as decay of Naturall heate , and increase of vnnaturall heate , is the sicknes of the body : so decay of the loue of God , and our neighbour , and increase of vnnaturall lusts is the sicknes of the world , Christ saith this is a signe of the end of the world that wickednes shall wax plenteous , and charitie wax cold : know well saith Saint Paul , in the last daies shall be perilous times , men louers of themselues , couetous , proud , vnobedient to parents , without affection , &c. when thou seest suchmen , know the first Somner warneth the world that the day of reckoning draweth neere . The second Somner the age of the world , the day of the end of the world was hid from the Apostles , and from Christs manhood as to shew it vs : yet by authorities of Scriptures we may show that that day of wrath draweth neere , least any say as that foule belly seruer , I will say to my soule , eate , drinke and be merry , thou hast much goods laid vp for many yeares . If Paul said 1300. yeares past , we be those to whom the ends of the world is come , much more we may say the same , and Chrisostome saith , when thou seest the Sunne so low that the vallies be darke , thou knowest night is néere : much more when it is so low that the hils be darke , so if thou seest darknes of sinne haue mastery of seculer men , it is a token the end of the world is nigh : but when thou seest the darknes of sinne hath gotten the vpper hand of Priests , that should be as hilles amongst the communaltie in perfect liuing , who doubteth but that the world is at an end : and Abbas Ioakim saith from the yeare 1200. all times be to be suspected : and Ildiger in her prophesies saith , as the seuenth day the world was full made , and God rested from his worke : so in seuen thousand yeares the number of them that shall be saued shall be fulfilled , and then shall the Saints wholly rest in body and soule : and now it is from the Creation six thousand and six hundred yeares . The Disciples asked Christ three questions ; the first of the destruction of Ierusalem , the second of his comming to Iudgement , the third of the end of the world : To the first he said , when the Romans besiege the Citie , soone after it shall bee destroyed , to the second and the third he gaue many tokens , as that there should bee warres , pestilence , and earthquakes : lastly , when wee shall see the abomination of holinesse standing in the sanctuarie , then who so readeth let him vnderstand : this abomination as Doctors say shall bee in the great Antichrists dayes 1240. dayes : and a Doctor saith that a day must be taken for a yeere by authoritie of Scriptures , and by reason : and it is thought to this Clarke , that Antichrist shall more appeare , in the yeare of Christ 1400. then any time before , and there lacketh but twelue yéeres of the fulfilling thereof . In the opening of the seuen seales is declared the state of the Church , from Christ to the end of the world : the foure first seales from Christ to Antichrist ; the first Seale the state of the Church in Christs and his Apostles time : the voice of the Lyon is Christs voice , the white horse his Disciples , the whitenesse sheweth their righteousnes , by their bow their true preaching , pricking repentance into mens hearts , they went to Iewry ouercomming them to leaue the trust they had in the old Law , and to trust onely in Christ : they went out winning the Payenims from Idolatry to Christ : The Calfe in the second Seale which is a Beast , was vsed to be sacrificed , betokeneth the state of the Church in the time of Martyrs , and that is tokened by the Red Horse : this began at cursed Nero , and indured vnto Constantine the great that indowed the Church : in this time many shed their blo●d for the testimonie of Gods word , and of two and twenty Bishops , vntill Siluester the first , I read but of foure but they were Martyrs : and in the time of Dioclesian the Emperour , the persecution was so great , that in thirty daies were slaine 22000. in diuers countreys for the Gospell . The opening of the third Seale , telleth the state of the Church in the time of Heretickes , by the Black-horse is figured false vnderstanding of the Scripture : then cried the third Beast which is a man , for it was needfull to preach Christs Incarnation and Passion against Heretickes , that tooke those points amisse : The fourth Seale t●lleth the state of the Church in the time of hypocrites , that by outward signes of repentance onely blind the people : the pale colour of the Horse signifieth their hypocrisie , the rider was death , to signifie they slay ghostly , that teach any other way but Christ , and Hell followeth them ▪ for Hell receiueth those that deceiue men : in that time it was needfull that the fourth beast the Eagle which flyeth highest of all Birds , to make his cry , to raise vp the Gospel , least mens traditions ouergrow it , by the information of these hypocrites : The fift Seale sheweth the state of them that shall follow , and the desire the followers of Gods law shall haue to bee deliuered from this woe . The sixt Seale tell●th the state of the Church in Antichrists limmes ; the Angels that stood in the foure corners of the earth , to hold the foure windes from blowing are the Diuels Ministers : the foure windes are the foure Gospels , they shall let the preaching thereof , and the breath of the Holy Ghost to fall vpon men : after this commeth the mysterie of the seuen Seales , that Antichrist is come in his owne person , whom Iesus shall slay with the breath of his mouth , hee and his seruants shall show their vttermost persecution against Christ and his subiects . I said in my second principle , that it was to be knowne before what Iudge wee must reckon : the Iudge is God himselfe that seeth all our deeds and thoughts , and euery mans deeds , and the secrets of their hearts shall be opened to all the world : as Saint Iohn saith , the dead men , great and small , stood about the Throne , and bookes were opened , and the Booke of Life was opened , and the dead were iudged according to their deed written in that Booke : this Booke is mens consciences , that now are closed , but then shall be open to all men : the Booke of Life is Christs Gospel , which is now hid from the damned , through their owne malice : in the first book is written all that is done , in the second all that should be done : therefore look in the Booke of the Conscience whilest thou art heere , if thou findest any thing contrarie to Christs example and Doctrine , scrape it out with the knife of repentance , and write it better . I said it were good to know what reward the good shall haue , and what reward the wicked shall haue : it is written , Christ shall come with the same body that was crucified , all that shall be saued shall cleaue to him , and be rauished , meeting him in the ayre , they that shall be damned lying vpon the earth . Then Christ shall aske account of deeds of mercy , reproouing false Christians for leauing them vndone , rehearsing the paines that his true seruants haue suffered : then the wicked with the Diuell shall goe into euerlasting fire , and the righteous into ●uerlasting life : then that which is written shall be fulfilled . Woe wo , to them that dwel on the earth ; wo to the Paynim that worshipped Idols , and other creatures ; woe to the Iew that trusted too much in the Old Law , and despised Christ ; woe to the false Christian that knew the will of God , and did it not , and hath not contemplated his mercies and waies , and been thankefull for his benefits , and hast made thy hart a house of swine , & a den of theeues , by vncleane thoughts and delights : thou hast shut God out of thy heart , and hee shall shut thée out of heauen , thou hast harboured the fiend , and thou shalt euer dwell with him in hell , thou shouldest haue sung holy , holy , holy Lord : but thou shalt cry woe , woe , woe to mee : but they that bee saued shall ioy in God , Ioy all amongst themselues , and one of an others saluation : how happie bee they that their trauels bee finished , and brought to so gracious an end : especially , that they haue escapt the paines : O how happie are they for the endlesse blisse which they haue in the sight of God. In this yeare began the Councell of Constance , called by Sigismond the Emperour , and Pope Iohn the 23. for pacifying a Schisme betwixt three Popes , all striuing for the Pope-dome , which continued nine and thirty yeares : the Italians set vp this Iohn , the Frenchmen set vp Gregory , the Spaniard set vp Benedict , and euery Nation defended his Pope , to the great disturbance of Christian Nations : this Councell indured foure yéeres , wherein all matters were decided most by foure Nations : the English , Germans , French , and Italians , out of euery Nation was a president : there names were , Iohn the Patriarch of Antioch for France , Anthony Archbishop of Rigen for Italy , Nicholas Archbishop of Genes●ensis for Germanie , and Richard Bishop of Bathe for England : the aforesaid Pope Iohn , resigned his Pope-dome , for which the Emperour thanked him , and kissed his féete : but after he repented himselfe , 〈◊〉 being disguised fled , but was taken by the Emperour and put in prison : this Pope was deposed , by the Decree of the Councell ; more then fortie most hainous crimes prooued against him ; as for hiring a Physition to poison Alexander his predecessor , and that he was an Heretick , a Symoniack , a Lier , an Hypocrite , a Murderer , an Inchanter , a Dice-player , an Adulterer , a Sodomite , and many others : he held a Councell at Rome about foure yeares before , and euer when they assembled there was a huge Owle in the place , or somewhat else in the shape of an Owle , which did alwaies looke so earnestly vpon the Pope , which made him still breake vp the Sessions , and at length to dissolue the Councell : some said it was the Spirit of God in the shape of an Owle , indeed there Spirit is better figured in the shape of an Owle then of a Doue . The Councell said the way to reforme the Church was to begin a minoritis : the Emperour said , non a minoritis , sed a maioritis , there was fiue and forty Sessions in this Councell : there was three seuerall Popes deposed in this Councell . In the eighth Session was the condemnation of Iohn Wickliffe , and his fiue and fortie Articles , & of his memory and bones to be burned , as it is before recited : and in the thirtéenth Session was decréed that no Priest vnder paine of excommunication shall communicate vnto the people vnder both kindes of Bread and Wine : In the fifteenth Sessions silence was commanded vnder paine of the great curse , and that none should make any noise of hand , foote , or voice : and then the condemnation of Iohn Hus was read . In the seuenteenth Session , the Emperour tooke vpon him a iourney to the King of Arragon , to intreat with Pope Benedictus about the resignation of the papacy , and an excommunication was denounced against al that should goe about to hinder the Emperours iourney , and that the Councell should euery Sunday make prayers and processions for him , and an hundred daies of pardon giuen to them that would be present at the said prayers and processions , and that all Prelates should then weare their Pontificalibus : granting besides to euery Priest that said one Masse for the same an hundred daies pardon , and to all other that once a day should say one Pater-noster , and one Aue-Mary for the safety of the Emperour forty dayes pardon . In the nineteenth Session , Ierome of Prage was accused of Heresie , cast into prison , and forced to abiure . In the two and twentieth Session , Letters were made and set vpon all Church doores , admonishing Duke Frederick , to restore George Bishop of Austridge such Lands , Kents and Reuenues as hee detayned , vnder paine of interdiction , suspention , and excommunication . In the one and twentith Session , the Bishop of Londy made a Sermon , which being ended , Ierome of Prage , which had abiured , stood vpon a Bench ; replying against his Sermon , preaching sundry things : wherevpon the said Ierome was condemned and deliuered to the seculer power to be burned . In the seuentéenth and eighteenth Sessions , there was great proces giuen out against Duke Frederick , accusing him for sacriledge , and excommunicating him : for not obaying the admonition of the Councell , concerning the vsurpation of the possessions of the Bishop of Austridge as aforesaid . In the one and thirtieth Session , Letters were directed to a certaine Earle in Italy , for laying violent hands vpon the Bishop of Asce , and imprisoning him , commanding him to set him at liberty , vnder paine of interdiction and excommunication : and an other Decree was set forth for the restoring of the Liberties of the Church of Baron . In the nine and thirtith Session , it was ordered that euery Pope should sweare to beleeue and hold the Catholick Faith , after the traditions of the Apostles , generall Councels , and holy Fathers , namely of the eight generall Counsels , Ephisme , Calcedone , two of Nice , and foure of Constantinople : also the Councels of Lateran , Lyons , and Ui●nna ; to obserue , preach and defend him to death : and by all meanes to prosecute the right of the Sacraments , canonically deliuered to the Catholick Church , and writing his Oath , he should offer it before witnesses vpon some Altar . On Saint Martins Euen a new Pope was chosen , therefore they called him Martin , and hee was brought to the Emperour and Councell , into the Church of Constance , and there authorized for Pope : and was brought thence most honorably with sumptuous procession , vnto the Monasterie of Saint Augustine , to bee crowned : The Emperour on foote leading his horse on the right hand , and the Marquesse of Brandenburge , Prince Elector , leading his Horse on the left hand . When this Councell should be ended , the Pope sent a Cardinall with proclamation to dismisse the Councell , and to giue euery man leaue to depart , and to shew the Popes indulgence , which he had granted to all and euery person present , at : that Councell that they should haue full absolution during his life , so that hee procured his absolution in writing within two monethes : also an other iudulgence was granted of plenarie remission of sinnes at the houre of death , and was not onely for their Maisters , but for their houshould : vpon condition that from notification thereof , they should fast euery Friday one whole yeare , for the absolution of their life time : and for their absolution at the houre of death , to fast the same Friday one other yeere , if they had no lawfull impediment , and after the second yeere they should fast to their liues end euery Friday , or else doe some other good worke . There were at this Councell three hundred forty and six Arch-bishops and Bishops : fiue hundred threescore and foure Abbots and Doctors ; sixteene thousand seculer Princes , Dukes , Earles , Knights , Esquires : foure hundred and fifty common women : six hundred Barbers : three hundred and twenty Minstrels , Cookes , and Iesters : there was 60500. forrenners at that Councell from Easter to Whitsontide ; the chiefe thing to be noted in this Councell was , that the Popes authority is vnder the Councell . The History of IOHN HVS . IOhn Hus being a preacher at Prage , in the temple of Bethelem , those rather to teach the Gospell of Christ , then the humane traditions of Bishops ; their sprung vp certaine which accused him as an heretick to the Bishop of Rome : the Pope committed the matter to the Cardinall of Columna , who appointed a day hee should appeare at Rome : The King and Nobilitie of Boheme , sent to the Pope to acquit him from his appearance , and if they suspected the Kingdome to be infected with any heresie , they should send an Ambassadour to correct the heresie , and the King would beare the charge , and likewise assist the Legate with all his authoritie , to punish such as shall bee sound with erronoous Doctrine : and Iohn Hus sent his meete procurators vnto the Court of Rome , and with firme and strong reasons did prooue his Innocencie , but when the Cardinall would admit no defence , his procurators appealed to the Pope ; notwithstanding the Cardinall excommunicated him as an obstinate heretick , because he came not at his day , and the matter was referred to two other Cardinals , who after they had delayed the matter a yeere and a halfe , confirmed the Iudgement of the first Cardinall , and some of his procurators were committed , and grecuously punished for being so earnest for him . But the generall Councell being assembled as aforesaid : The Emperour sent certaine of his Gentlemen to bring Iohn Hus Bacheler of Diuinitie vnto the Councell , to purge himselfe of the blame which was laid against him , and granted him a safe conduct , that hee might come freely to Constance , and returne home without fraud or interruption : he seeing so many faire promises , and his safe conduct , sent vnto the Emperour that he would come vnto the Councell : but before he went hee caused certaine writings to bee set vpon the gates of the Cathedrall Churches , Parish Churches , Cloister and Abbies , signifying hee would go● to the Councell , and that if any that haue suspition of his Doctrine , that hee should declare it before the Lord Conrade , or the Bishop of Prage : or if hee had rather at the generall Councell , for there he would render an account of his Faith before them all : the Bishop of Nazareth , the inquisitor for heresie , made his certificate vnder his hand and Seale , with a testimoniall vnto Maister Iohn Hus , that hee had oftentimes beene before him , and had conferred with him , and yet could neuer finde any heresie in him : and so did the Bishop of Prage , set vp Letters in euery Citie as he passed to Constance , that hee was going to the Councell to descud his fa●th , and if any could lay any thing to him as touching his Faith let him come thither : many resorted vnto him all the way as hee went , and hee was gently ●●reate● , especially of the Citizans , and Burgesses , and sometimes of the Curates : and if there were noise of his comming , the streets were euer full to see him : In Norrenberge many Curats came to him , desiring talk with him secretly , hee said he had rather shew his opinion openly before all men : so after dinner vntill night he spake before the Priests and Senators , and Citizens , that all had him in great reuerence , saue one Doctor which was a Charter-house Monke , who impraued all that h●● had said : then after he was come to Constance , Master Clum , and M. Latzembodge , which came with him went to the Pope , and certified him Iohn Hus was come to Constance , & that he had the Emperors safe conduct , desiring him to grant him libertie likewise to remaine there without trouble , which the Pope promised hee would : in the meane time Maister Pallets , Iohn Hus his great Aduersarie was come to Constance , but his Companion Zuoyma , Husses other Aduersarie died of an impostume by the way : then this Pallets associated himselfe with one Causis a Boh●mian , which afore-time had vndertooke to finde a Mine of gold for the King : and hauing receiued much money of the King towards the businesse , seeing his hope of making Gold to faile , runne away to Rome with the Kings money : these two drew certaine Articles out of the writings of Hus , against him , and tooke great paines to shew these Articles to the Cardinals , Bishops and Monkes : and shewing that hee had done many other things against the holy constitutions of the Pope and Church : whereby they made Iohn Hus to bee apprehended the six and twentith day he came to Constance : and the Cardinals sent the Bishops of Augusta , and Trent with the Burgesse of Constance , and a Knight to Iohn Hus his lodging , to report they were sent by the Pope and the Cardinals , to certifie him hee should render some knowledge of his Doctrine before them , as hee had often desired , and they were ready to heare him : hee answered , hee desired openly to defend his Doctrine , but not priuately : notwithstanding , I will goe to them , and if they handle mee cruelly , I trust in the Lord Iesus that he will comfort mee , that I shall desire rather to die for his glory , the● deny his verity , which I haue learned in his holy Scriptures : and Iohn Hus tooke his horse and went to the Popes Court , when he had saluted the Cardinals , they said to him , wee haue heard many reports of you , which if they be true are not to bee suffered , that you haue faught many errors , contrarie to the Doctrine of the true Church , and that you haue sowed your errors through all Bohemia by a long time : to whom hee answered , I rather tho●se to die then to bee found culpable of one errour : therefore I came to the Councell to receiue correction , if any can prooue any errours in me : The Cardinals said they were pleased with his answere , and departed , leauing Iohn Hus , with Maister Clum , vnder the guard of armed men , and they suborned a Franciscane Frier , a subtill malicious hypocrite , to question with him : Who said Reuerend Master , I a simple rude Idyot am come to you to learne , for I haue heard that you haue taught many things contrarie to the Catholicke Faith : I desire you for the loue that you haue to the truth and to all good men , that you would teach mee some certainty : First it is said you maintaine that there remaineth but naturall bread in the Sacrament after consecration , which hee denied : Then the Frier asked him what manner of vnion is betwixt the man-hood and God-hood of Christ : Then Hus said , you say you are simple , but you are double and crafty , in that you haue propounded so difficult a Question : yet I will shew you my minde , which when he had done , the Frier thanked him , and departed : after the Popes Garison told him that this Frier was counted the subtillest Diuine in Lombardy : then Pallets and Causis his Aduersaries made earnest meanes to the Cardinals that hee should not bee set at liberty : and hauing fauour of the Iudges , mocked the said Hus ; saying , now wee will hold you well-enough , you shall not depart vntill you haue paid the vttermost farthing : At night the Prouost of the Romane Court told Maister Clum he might depart , but they had otherwise prouided for Maister Hus : Maister Clum went to the Pope , declaring all that was done , beseeching him to remember the promise which hee had made : the Pope answered , it was done without his consent , and told Maister Clum apart , why doe you impute this to mee ; you know that I my selfe am in the hands of these Cardinals and Bishops , so hee returned very pensiue , and complained openly and priuately of the Popes wrong , but it profited not . Then Hus was led to prison and kept there eight daies , from thence he was carried to an other prison belonging to the Abbey , where by reason of the sti●●e of the place hee fell sicke , and was so weake that they despaired of his life . In the middest of his sicknes they put vp these Articles to Pope Iohn , the 23. and to the principals of the Councell , desiring that Iohn Hus might bee condemned . 1 That hee taught that the Sacrament ought to bee ministred in both kindes , and so his Disciples did now vse it , and that materiall bread remaineth in the Sacrament after consecration . 2 A Minister in mortall sinne cannot minister the Sacrament , and that other men besides Priests may minister the Sacraments . 3 Hee both not admit that the Church signifieth the Pope , Cardinals , Archbishops , and the Clergy vnderneath them : but saith this signification was tooke from the Schoolemen ; and that the Church ought to haue no temporall possessions : and that the temporall Lords may take them away without any offence : and saith also that Constantine , and other seculer Princes haue erred by endowing Churches and Monasteries . 4 That all Priests are of like power , and that the reseruations of the Popes casualties : the ordering of Bishops , and consecrating of Priestes , were inuented onely for couetousnes . 5 When the Pope , Cardinals , and rest of the Priests are in sinne , as is possible enough , then the Church being in sinne hath no power of the Keyes : 6 Hee beeing excommunicated contemneth it , and saith Masse notwithstanding . 7 Hee maketh Ministers himselfe , and putteth them into Churches without the ordinarie of the Dioces , or other Ecclesiasticall Iurisdiction , and teacheth it to be lawfully done . 8 That one being ordained a Priest or Deacon , cannot be kept back from the office or preaching : therefore he would neuer be let from preaching by the Apostolick Sea , nor the Arch-bishop . Moreouer , when there was Questions moued in the Uniuersitie of Prage , vpon the 45. Articles of Iohn Wickliffe , and the Diuines of Boheme concluded euery one of them Articles , either to be hereticall , seditious , and erroneous : he held that none of them were hereticall , seditious , or erroneous , as after hee did dispute & teach in the common schooles of Prage : notwithstanding they were condemned in England , and by the whole Church . Because I finde these Articles and many others answered by Iohn Hus in writing , which hereafter followe , and which were read in the Councell , I omit his answeres in the Councell , because what with the outragiousnes of the Councell against him , so many interrupting him at euery word , and some mocking , and making mouthes at him , that it was impossible for him to make a perfect answere to any thing : I likewise omit for breuitie , the many supplications that the Nobles of Boheme made for his Baile and libertie , and what surety they offered : if thou bee disposed to see these circumstances , and with what great labour they obtained that he should answere openly , and how cruelly he was vsed in prison ; I referre thee to the Booke at large . The Answeres of IOHN HVS , written with his own hand . I Iohn Hus , vnworthy Minister of Iesus Christ , Master of Art , and Bacheler of Diuinitie , doe confesse I writ a Booke intituled , of the Church : in reproofe whereof there are diuers Articles drawne out of the said Treatise , deliuered vnto me . 1 The first Article : there is but one holy vniuersall Church , which is the vniuersall company of all the predestinate . Answere . I confesse this proposition is mine , and confirmed by the saying of Saint Augustine , vpon S. Iohn . 2 Saint Paul was neuer a member of the Diuell , though he did many things like the malignant Church : nor Saint Peter , though he horribly sinned in periury , and denying his Master . Answere . It was by Gods permission , that they might more stedfastly rise againe and be confirmed : I answere according to S. Augustine , that it is expedient that the Elect should offend : there be two separations from the Church ; the Elect are diuided from the Church , but not to perdition : the second is to perdition , by the which certaine Heretieks are through there deadly sinne diuided from the Church . 3 No member of the Church doth at any time fall away from the body , because the Charitie of Predestination , which is the bond of the same , doth neuer fall : Answere this is proued by 1. Cor. 13. Rom. 8. All things turne to good to them that loue God : Also I am certaine that neither death nor life can seperate vs from the loue of God , &c. 4 The Pr●destinate although he be not in the state of Grace , according to present Iustice : yet he is alwaies a member of the Church . Answere . I declared in my booke that there be diuers manners of being in the Church : there be some in the Church according to a mishapen Faith , and some according to Predestination , which are now in sinne , but shall returne to grace . 5 No degree of dignitie , nor election of man , nor any sensible signe can make a man a member of the Church . Answere . I say Predestination maketh vs members of the Church , and prepareth for vs grace heere , and glory in the world to come ; and not degree of dignitie , nor the election of a man , nor sensible signe : for Iudas , though Christ elected him an Apostle , and gaue him Temporall Graces , and that he was so reputed of men , yet was he a Woolfe in a sheeps-skin , as Saint Augustine saith . 6 A Reprobate man is neuer no member of the Church . Answere . It is in my Booke with sufficient long probation of the Psalme 26. and the 5. Ephes. and by Saint Bernards saying ; the Church of Christ is more plainely his body , then the body that was crucified : the Church is the flower of the Lord in which is corne and chaffe : the Elect and Reprobate . 7 Iudas was no true Disciple of Christ : Answere . This I confesse , S. Augustine in his Booke of penance where he expounds 1. Iohn 2. They came out from vs , but were not of vs : Christ knew from the beginning who should beleeue , and him that should betray him : and said , none commeth to mee except it be giuen him of my Father , from that time many departed from him , though they were called by the Gospell , they were no true Disciples , because they did not continue in the word of Christ , as it is said , if you remaine in my word you bee my Disciples : it is euident , that Iudas could not be the Disciple of Christ , by meanes of his couetousnes : For Christ saith , except a man forsake that hee hath , he cannot be my Disciple : therefore because Iudas was a Theefe Iohn 12. and a Diuell , Iohn 6. It is euident that Iudas was no true but a fained Disciple . Saint Augustine vpon Saint Iohn , that Christs sheepe heare his voice , saith , what manner of hearers were his sheepe ; Iudas heard him but was a Woolfe , yet he followed the shepheard , but being clothed in a sheep-skin he laid waite for the shepheard . 8 The predestinate whether they bee in the state of grace , or no , according to there present Iustice , is the same Church which hath neither wrinkle nor spot , but is holy and vndefiled , which Christ calleth his owne . Answer . In the fift to the Ephesians , Christ so loued his Church that he offered himselfe for it . I pray you then , is there any faithfull man that doubteth that the Church doth not signifie all the Elect : the glorious spouse of Christ , holy and without spot : This is an Article of faith which we ought firmely to beleeue . 9 Peter neuer was , nor is the vniuersall head of the Church . Answere . All men agree , that Peter receiued of Christ , which is the Rock of the Church , humility , stedfastnesse , and blessednes : When Christ said vpon this Rock I will build my church , he did not meane that he would build euery Militant Church vpon Peter , but vpon Christ which is the Rock : from whom Peter receiued his Faith , for he is the head and foundation of euery Church , and not Peter . 10 If he that is called the Uicar of Christ , follow Christ in his life , then he is his true Uicar ; otherwise he is the messenger of Antichrist , the enemy of Peter and Christ , and the Uicar of Iudas : Answere . For this cause Saint Bernard in his fourth Booke did write vnto Pope E●genius , thou delightest to walke in great pride , being gorgeously arrayed , what fruit doth the flooke receiue by thee ▪ If I durst say it these be rather the pastures of the Diuels then of sheepe : Saint Peter , and Saint Paul did not so , thou séemest to succéede Constantine , and not Peter . It followeth in my Booke , if thy life be contrary to Peters , or giuen to auarice , then he is the Uicar of Iudas , which loued the reward of iniquity , and sold the Lord : As soone as they reade the same , the Rulers of the Councell looked one vpon another , and making mockes and moes , nodded their heads at him . 11 Priests that vse Symony , and liue desolutely , haue an vntrue opinion of seuen Sacraments , as Bastards and not Children , not knowing the O●●ice of the Keyes of Censures , neither of the rights of Cerimonies and seruice of the Church , nor of worship of Relikes , nor of Orders of the Church , nor of indulgences and pardons . Answere . It is in this manner in my Booke , the authoritie is abused by such as sell Orders , and get riches by Symony , making markets of holy Sacraments , liuing voluptuously , desolutely , a filthy villanous kind of life . They pollute the Ecclesiasticall estate , and though they professe they know God , they deny him indéede , and beléeue not in him , but as vnbeléeuing Bastards hold a contrary opinion , as aforesaid , to whom Malachy in his first Chapter saith , Vnto you Priests be it spoken , which despise my name . 12 The papall dignity hath his originall from the Emperors of Rome . Answer . This is proued by the 96. distinction , for Constantine granted this priuiledge to the Byshop of Rome , and others after confirmed the same ; that as Augustus is counted the most high King aboue all others , so the Bishop of Rome shall be called the principall Father aboue other Bishops : then a Cardinall said in Constantines time , there was a generall councell at Nice , in which the highest place in the Church was giuen to the Byshop of Rome , why did you not then say it tooke his dignity rather from the Councell ? 13 No Man with reason , without reuelation can affirme , that hee or any other is head of any particular Church . Answere . I confesse it , but it followeth , that he ought to hope through his good liuing , that he is a member of the Spouse of Christ. 14 No man ought to beleeue that the Pope is head of any Church . Answere ▪ confesse it , for the Church was deceiued by Agnes , a Woman Pope , as it app●areth by Saint Augustine , and it so being deceiued , Christian Faith should bee depraued . 15 The Popes power , as Uicar , is nothing worth , if he liue not according to Christ , and follow the manners of Peter . Iohn Hus confessed this , and said before the Councell , I vnderstand , the power of such a Pope as doth not represent the manners of Christ , is void . 16 The Pope is most holy , not because he supplieth the place of Peter , but because he hath great reuenues , my words be mutilated . Thus it is written , he is not holie because he is Uicar of Peter , nor for his great possessions , but if he follow Christ in humilit● , patience , labour , and perfect loue . 17 The Cardinals are not the true Successors of the Apostles , if they liue not after the fashion of the Apostles , keeping the ordinances of Christ. Answere . I confesse it , for if they enter not in at the doore which is Christ , they be Theeues and Robbers . 18 An Hereticke ought not to be committed to the secular power to be put to death , it is sufficient that he suffer the Ecclesiasticall censure . Answer . These are my words , that they might be ashamed of their false iudgement , for Christ would not condemne such to bodily death : The first point appeareth in the 12. of Luke : The second , by the Woman taken in Adultery , and in the 18. Chapter of Mathew , If thy Brother haue offended thee , &c. therefore an Hereticke ought first to be instructed with Christian loue , by reasons drawne out of holy Scriptures , as Saint Augustine and others haue done , disputing against Heretickes ; but if for all this they will not leaue their errors , they ought to suffer corporall punishments . The Iudges had read in Iohn Husses Booke , where hee greeuously inueyed against them which deliuered an Heretike vnto the Secular power , not being conuicted of Heresie , and compared them vnto the High-Priests , Scribes , and Pharises , which told Pilate it was not lawfull for them to put any man to death , and deliuered Christ vnto him , but Christ told Pilate they were greater murderers then he which deliuered him vnto him , then the Cardinals and Bishops made a great noyse , saying ; Who are they that thou dost asimule vnto the Pharisies ? And he said , All that deliuer any that is innocent vnto the ciuill sword . 19 The Nobles of the World ought to compell the Ministers of the Church to kéepe the Commaundements of Christ. Answere . These be my words , the Militant Church consisteth of these parts ; Ministers of the Church , which should kéepe purely the Ordinances of Christ ; and the Nobles of the World , which should compell them to keepe his Commaundements , and of the common people seruing to both parties . 20 The Ecclesiasticall obedience , as the Priests and Monkes haue deuised , it hath no authority in the Scripture . Answer . I confesse it , there be three obediences , the Spirituall , Secular , and Ecclesiasticall : the Spirituall , which is onely according to the ordinances of God ▪ in which Christ and his Apostles liued , and all Christians ought to liue in : the Secular obedience , is due according to ciuill ordinance : the Ecclesiasticall obedience is such as the Priests haue inuented , without any expresse authority of Scripture . 21 He that is excommunicate of the Pope , and apealeth vnto Christ , the curses of the Pope cannot annoy him . Answere . I acknowledge not this , but I did make complaint in my Booke , that they had done mee , and such as fauoured mee , great wrong , and they would not heare me in the Popes Court : and after the death of one Pope , I apealed to his successors , and it profited not , and to apeals to the Councell , it were to long ; therfore at la●● I apealed to the head of the Church Christ Iesus . Then said a Cardinall , wilt thou presume aboue Saint Paul , who apealed to the Emperor , and not to Iesus , and they mocked him : the tenor of his apeale , was nothing but an earnest Prayer to Christ , to be his refuge and helpe when all kel●es fayled , and that he did appeale before God , for his greefe , from the wicked sentence and excommunication determined by the By●●ops , Scribes , and Pharisies , as Iohn Chrysostome did twice from the Councel of the Bishops ; And Andrew Bishop of Prage , and Robert Bishop of Lincolne , apealed vnto Christ , who is not defiled with cruelty , nor corrupted with gifts , nor deceiued by false witnesses . 22 A vitious man liueth naughtily , and a vertuous man liueth godly . Answere . My words are these : All humane workes are deuided into two parts , they be either vertuous or vit●aus ; therefore if a man bee vertuous , that he doth , he doth vertuously , and if a man be naught , that which he doth is naught : for as vice infecteth all the deeds of the Subiect , so vertue quickens all the doings of the vertuous , whi●h is proued by many places in the Scriptures . 23 The Minister of Christ liuing according to his Lawes and hauing knowledge of the Scriptures , and an earnest desire to edifie the people , ought to preach , notwithstanding the excommunication of the Pope : and such a Minister ought not to obay any forbidding of him to preach . I Answer . We ought rather to obay God th●n man , for a Minister to preach , and a rich man to giue Almes , are duties commaunded of God : and if the Pope or any other commaund a Minister not to preach , and a rich man not to giue Almes , they ought not to obay him . I cal that an vniust excommunication , which is giuen contrary to Gods law , for such a one a Preacher ought not to leaue preaching , nor feare damnation : then they obi●cted that he had said that such excommunications were blessings : euen so say I now againe as the Prophet saith , They shall curse , but thou O Lord shalt blesse . 24 Euery man admitted to the Ministry , hath thereby authority to preach , and ought so to do● , notwithstanding the excommunication or forbidding of the Pope , or any other . Answere . I doe confesse this , and that no Christian ought to doubt , but he that is sufficientlie instructed in learning , to instruct the ignorant , and to tell the vnruly of their sinnes , then for to do any other worke of mercy . 25 Ecclesiastical Censures , are Antichristian , such as the Cleargy hath inuented for their owne preferment , to defend their malice , and multiply their couetousnesse : It is not thus in my Booke , but I confesse it in substance . 26 There ought to be no interdictment vnto the people . Answer . For Christ the High Bishop , neither for the iniury done vnto Iohn Baptist , nor for any other iniurie did make any interdictment . I complained that for one mans fault , a whole Land shall be interdicted , and all the good cease to praise God , but Christ notwithstanding , Iohn Baptist was imprisoned , then whom there was no greater amongst the Children of men , did not giue any curse , no not when Herod beheaded him , neither when himselfe was spoyled , beaten , and blasphemed ; he did not curse , but praied for them , and taught his Disciples to do the same : and Peter exhorteth to follow Christ. Who when he was cursed , cursed not againe . And S. Paul saith in the 12. to the Romanes , Blesse them that persecute you . These are the Articles which are alleadged out of his Booke of the Church . Seauen Articles gathered out of his Booke against Stephen Pallets . 1 THE first Article , If the Pope , Bishop , or Prelate , be in deadly sinne , he is then no Pope , Bishop , or Prelate . Answere . I grant thereunto , and I send you to Saint Augustine , Ierome , Chrysostome , Gregory , Cyprian , and Barnard , who say moreouer , that he that is in deadly sinne , is no Christian ; how much lesse , Pope , Bishop , or Prelate , of whom it is said in the eight of Amos , They haue ruled but not through me ; they became Princes , and I knew them not : but I graunt , a wicked Pope , Bishop , or Priest , is an vnworthy Minister of the Sacrament , by whom God doth baptise , consecrate , or otherwise worke , to the profit of his Church . God saith by Samuell to Saul , because thou hast cast off my word , I haue cast thee off from being a King , much more a Pope sinning . 2 The Grace of Predestination , is the bond whereby the body of the Church and euery member thereof are firmely knit vnto the Head. Answere . This Article is mine , and it is proued out of the eight to the Romanes , Who shall separate vs from the loue of Christ : And the tenth of Iohn , My Sheepe heare my voyce , I know them , and giue them eternall life , they shall not perish , nor any shall take them out of my hands . This is the knot of the body of the Church , and the spirituall head , vnderstandding the Church of the predestinated . 3 If the Pope be a Reprobate , then as Iudas , he is a Deuill , a Théefe , and the Son of perdition , and not the head of the Militant Church , nor member thereof . I answer , If he were a member of the Church , then should he be a member of Christ , and then he should cleaue vnto Christ by grace of Predestination and present Iustice , and should be one spirit with God , as in the 1. Cor. 6. Know you not that our bodies are the members of Christ. 4 That an euill Pope or Prelate is no Pastor . Answer . The Text of my Booke , is , if he be euill , he is a hireling : of whom Christ saith , He is no Shepheard , nor the sheepe his , he seeth a Wolfe and forsaketh his sheepe , so doth euery Reprobate , therefore no true Pastor . 5 The Pope is not , nor ought not by his Office , to be called most holy . I Answere , When as the King , according to S. Augustines mind , representeth the Deity of Christ , and the Priest representeth only his humanity ; therefore the King of Romaines by reason of his Office , ought rather to be called most holy . These thinges are more at large discided in my Booke ( saith Iohn Hus ) but I can finde no foundation , whereby I should call the Pope most holy , when it is only spoken of Christ. 6 If the Pope liue contrary to Christ , though he be lawfully chosen according to humane election , yet he commeth in another way then by Christ. Answere . The text is thus , if the Pope liue contrary to Christ , in Pride and Auarice , doth he not then come in another way , then by the lowly and méeke doore of Christ. Iudas was lawfully chosen by Christ , yet bee came in another way : and as Christ saith in the sixt of Iohn , Was a Theese , a Deuill , and the Sonne of perdition , and whosoeuer doth enter into a Bishopprick or any other place , not with intent to labour in the Church , but to liue voluptuously and richly , and to aduance himselfe with all kind of pride , he commeth in another way , and not by Christ , and is a Théefe . 7 The condemnation of the forty fiue Articles of Wickliffe , made by the Doctors , as wicked and vnreasonable , and the cause by them alleadged is fained and vntrue . Answere . So it is , to say that euery one of them is hereticall , erronious , and offensiue : then he said to Cardinall Cambray ? O Maister Doctor where is your proofe ! Then the Cardinall said : Iohn Hus , thou diddest say thou wouldst defend none of Iohn Wickliffes errors ? I will not if they be errors , but in my conscience , I could not consent to the condemnation , being I saw no Scripture against them . There remaineth sixe Articles of the thirty nine , out of a Booke wrote against STANISLAVS de Zuoyma . 1 THe first Article : A Minister is not the Successour of Christ by his humane election , be it neuer so rightly done , but in that he doth more aboundantly worke to the profit of the Church , hee hath thereby more aboundant power giuen him of God. Answere . It standeth in the hands of wicked Electors to chuse a Woman into Ecclesiasticall office , as it appeareth by the election of Agnes , which was called Iohn , who occupied the Popes place and dignity two yeares and more , and they may chuse a théefe , a murderer , a deuill , and an Antichrist , or such a one as God alloweth not of : so whatsoeuer the election is , we ought to giue credit to the works of him that is chosen ; therefore Christ saith in the tenth of Iohn , Giue credite vnto workes . 2 The Pope being a Reprobate , is not head of the Church . Answere . I would know of the Doctor how this is contrary to Faith ? Did not Christ dispute against the Faith , when he demanded of the Scribes and Pharisies . Math. 12. You off-spring of Vipers , how can you speak good things when your selues are wicked . I demand of the Scribes , if the Pope be a Reprobate , and the stock of Uipers , how is he head of the holy Church ? for it is more possible that a Reprobate may speake good things , being he may be in the state of grace according to present Iustice , then to ●e the head of the holy Church : In the fift of Iohn Christ saith , How can you beleeue which seeke glory amongst your selues , and seeketh not the glory that commeth of God : And I demand how the Pope can be head of the Church which is a Reprobate , and receiueth the glory of the world , and séeketh not for the glory that commeth of God , for it is more possible he should beléeue so doing , then be head of the Church . 3 There is no apparance that there ought to be one head in the spiritualty to rule the Church . Answere . I grant it , Christ sitteth at the right hand of God , doth necessarily rule the Militant Church as head , and there is no sparke of apparance , that there should be one head in the spiritualty ▪ ruling the Church that should alwaies be conuersant with it , except some Infidell would heretically affirme , that the Militant Church should haue here a permanent and continuall Citty , and not to seek after that which is to come : And it is euident in my booke , how vnconsequent a similitude it is for a Reprobate Pope to be head of the Militant Church , and a Reprobate King to be he●d of a Kingdome . 4 Christ would better rule his Church by his true Apostles , dispierced throughout the world , without such a monstrous head . I answere , Albeit that Doctor doth say , that the body of the Church is often without a head ; yet we verily beleeue that Christ is the head of euery Church , ruling it without lacke or default , powring on it motion and sence , euen vnto the latter day : then they said , behold now hee prophesieth ? but Iohn Hus said , the Church in the time of the Apostles , was fa● better gouerned then now it is . 5 Peter was no vniuersall Shepheard of the shéep of Christ , much lesse is the Bishop of Rome . Answer . It appeareth by the words of Christ , that he did not limit vnto Peter for his iurisdiction the whole world , no not one only Pronince , nor to any other of the Apostles : some walked through many regions , some fewer ; as Paule trauailed more then all the rest , and did co●uert more to the Faith of Christ. Wherefore , it is lawfull for any Apostle or Uicar to conuert and confirme as much people , and as many Prouinces as they are able . 6 The Apostles and faithfull Priests of the Lord , haue stoutly ruled the Church in all thinges necessary to saluation , before the office of the Pope was brought into the Church , and would doe so to the end of the world . Then they cryed out againe , Behold the Prophet . Certaine other Articles which were brought vnto IOHN HVS in Prison . 1 THE first Article , Paul , according to present Iustice , was a Blasphemer , and none of the Church , and withall in Grace , according to Predestination of eternall life . Answer . This proposition is not in the Booke , but thus : as Paul was both a blasphemer according to present Iustice , and also a faithfull child of our holy Mother the Church according to Predestination ; So Iscariot was both in Grace according to present Iustice , and withall , was neuer of our holy Mother the Church , because he lacked Predestination of life euerlasting . 2 Christ doth more loue a predestinate Ban being sinfull , then any Reprobate , in what grace soeuer he be . Answere . The reason is , because the predestinate shall haue perpetuall blessednesse , and the Reprobate eternall fire ; therefore GOD infinitely loueth them both as his Creatures , and much more because he giueth them greater graces , to wit ; euerlasting life , which is far more excellent then onely grace , according to present Iustice ; and the predestinated cannot fall from Grace , for they haue a certaine redicall grace rooted in them , although they be depriued of the aboundance of grace for the time . 3 All the sinfull according to present Iustice are vnfaithfull , swaruing from the true Catholike faith , for none can commit deadly sinne , but in the point he swarueth from the faith . Answer . I acknowledge it to be my sentence : for if they did beléeue the punishment that shall be laid vpon sinners , and had faith of the diuine vnderstanding , &c. then they would not so offend . This is verified by the Prophet Esay , Thy fellows are misbeleeuers , and fellowes of theeues , they loue bribes , and are followers of rewards , so he calleth them Infidels for their offences : also in the first of Titus , They confesse they know God , but in workes they deny him . 4 Iohn 22. Math. 16. and the 18. Receiue the holy Ghost , whatsoeuer you shall binde in earth , shall be bound in heauen , &c. Many for lack of vnderstanding , shal be terrified by the Priests and be deceiued , presuming vpon their power and authority . Answer . I allow this sentence , it is not possible for a Priest to binde and lose , except that binding and losing be in heauen : but many are made afraid , thinking whether they be iust or vniust , the Priests may at their pleasures bind them , and the ignorant Priests presume to haue such power , saying ; they haue such power to absolue euery man confessing himselfe , of what sinne soeuer it be , though many sins are forbidden thē . And an Hypocrite may confesse himselfe , that is not contrite for his sin , whereof proofe is often found , & is euident , because the Letter killeth , but the spirit quickneth . 5 The binding and losing of God is plainely the cheefe and principall . Answere . This is verie euident , for it were a blasphemous presumption , that a man may forgiue an offence to GOD , hee not allowing the same : for it is necessarie , that GOD doe first forgiue , before his Uicar can doe the same ▪ and no Article of our Faith ought to be more common and knowne to vs then this , and whosoeuer granteth this authority to the Pope , graunteth he is without sin , and that he is God , the fact of the Pope proueth this same : for alwaies in his Absolutions , h● presupposeth contrition and confession , but vnto true Absolution there is required ; first , contrition ; secondly , the purpose to sin no more ; thirdly , true confession ; fourthly , stedfast hope of forgiuenes : the first appeareth by Ezechiel , If the wicked repent : the second in the 5. and 8. of Iohn , Sinne no more : the third by Luke , shew your selues to the Priests : the fourth , Christ saith , My Son beleeue , and thy sins shall be forgiuen . 6 The Priests heap vp out of the Scriptures , such things as serue the belly , but such as pertaine to the imitation of Christ , they reiect as impertinent to saluation . Answere . This Saint Augustine prooueth in his seuenteenth Homily , The Haruest is great , but there are few Haruest-folke ; and speaking that , which I cannot without gréefe , though there be many that would heare good things , there lacks such as should declare the same vnto them . The world is full of Priests , yet there are few Worke-men in the Haruest of the Lord : we would be willingly Priests , but we do not the office of Priest-hood ; we are fallen into outward affaires , and take vpon vs an office for honor , and hire another to ease our labour ; we leaue preaching , we are called Bishops to our paine ; we retaine the name of honour , but not the vertue ; we daily call for our stipend , but care not for our flocke ; wee gape after earthly things and glory , and leaue the cause of God vndone ; we take vpon vs the place of holinesse , and are wholy wrapped in cares and troubles . And S. Barnard saith in his 33. Sermon vpon the Canonicals , all are friends , and all enemies , all kinsfolkes , and all aduersaries , all of an houshold , and no peace-makers , they are the Ministers of Christ , and serue Antichrist ; they goe honorably , honoured with the goods of the Church , and yet they do no honor . 7 The power of the Pope , which doth not follow Christ , is not to be feared . Answere . Subiects are bound willingly to obay their good Rulers , and those which are wicked : yet if the Pope do abuse his power , it is not to be feared as by bondage : so his Cardinals as I suppose , did not feare Gregory the 12. before he was deposed , when as they resisted him ; saying , He did abuse his power . 8 A wicked Pope is not the Successor of Peter , but of Iudas . Answere . If the Pope be humble , neglecting the honors and luker of the world : if he be a Shepheard , taking his name of féeding his shéepe , if as Christ commandeth , he feed the shéep with the word and good example , then is he the Uicar of Christ , but if he walke contrary , because there is no society betwixt Christ and Beliall : and Christ saith , He that is not with me , is against me . How is he the Uicar of Christ , and not rather the Uicar of Antichrist ? Christ called Peter , Sathanas , when he contraried him but in one word , why should not any other then being more contrary to Christ , be called Sathanas , and Antichrist . 9 The Pope is the same beast , of whom it is spoken in the Reuelation , Power is giuen him to make warre vpon the Saints . 10 It is lawfull to preach notwithstanding the Popes inhibition . Answere . The Article is euident , because the Apostles did preach contrary to the commaundement of the Bishop . And S. Hialry did the like , contrary to a Pope that was an Arian : and Cardinals , contrary to the commaundement of Pope Gregory the 12. sent throughout all Realmes such as should preach against him . 11 If the Popes commaundement be not agréeable to the word of God , it is not to be obayed . Answer . S. Isidore saith , He that ruleth and commaunds any thing contrary , or besides the word of God , he is honored as a false witnes , and a Church-Robber ; therefore we are bound to obay no Prelate , but in case he commaunds the commaundements of Christ. And Saint Augustine speaking of the Chaire of Moses , saith ; They teach in the Chaire of Moses the Law of God , therefore God teacheth by them : but if they will teach you any of their owne inuentions , heare them not , neyther doe as they commaund you ; let therefore my Aduersaries and Slanderers learne , that there be not onely twelue Councels in the Gospell , but as many Councels as there be Commaundements of God binding vs thereunto , vnder the paine of deadly sinne . 12 It is lawfull for the Cleargy and Layty , to iudge by their iurisdiction of all thinges pertaining to saluation , and of the workes of Prelates . Answere . Subiects ought first to examine themselues . 1. Cor. 11. Secondly , to examine all thinges which appertaine to their saluation : for a spirituall man iudgeth all thinges ; therefore I say a Lay man ought to iudge and examine the workes of his Prelate , and to bewar● of false Prophets , and they ought to examine their workes , that if they be good , they may reioyce in GOD , and if they be euill , be sory for them , but not to do the like , least they be damned with them , according to the saying : If the Blind lead the Blind , they shall both fall into the ditch . 13 God doth suspend euery wicked Prelate from his Ministry whilst hee is in actuall sinne , because then he sinneth in whatsoeuer he doth . Answere . 1. Cor 11. Paul suspendeth all such as are in any greeuous crime , from the eating of the ●odie of the Lord , and the drinking of his blood ; and so consequently suspen●●th all sinfull Prelats from the ministration of the Sacrament : and God doth suspend the wicked from the declaration of his righteousnesse . Psal. 49. To suspend , is to prohibite the ministry of any other good thing for the offence sake : or as the new law terms it , to interdict or forbid . 14 The Cleargy , for their owne preferment and exhaltation , doth vndermine the Lay people , and multiply their owne couetousnesse , cloaketh their malice ▪ and prepareth a way for Antichrist . The answere which is made to the 25. Article in pri●on , sufficeth for this : the first part he proueth by the example of Peter de Luna , which named himselfe Benedict , and of Angelus Coriarius , who named himselfe Gregory the twelth : & of Iohn the 23. and by the 13. and 14. of Ezechiell , and out of Gregory , who saith , What shall become of the flocke when the Shepheards are become wolues ? The second part is proued by Ierome & Gregory 17. Homily , and by Barnard vpon the Canonicals : the third is proued by experience , for who defendeth the wickednes of any scisme , but only the Cleargy , alledging Scriptures , & bringing reasons therefore . They excuse symony , couetousnes in heaping together many benifices , luxuriousnes and fornication , how many now say it is no deadly sin , alleadging the saying of Genesis , Increase and multiply : heereby also the fourth part is verified , for Barnard vpon the Canonicals , saith , wicked Priests prepare the way for Antichrist . 15 Iohn Hus openly teacheth , that these Articles are true . Answer . Some of these I did publish , and some mine enemies fained ; now adding , then diminishing ; now falsly imputing the whole proposition vnto me , which the Commissaries did confesse before me , whom I desired that they might be punished for the false faining of those Articles . 16 All the foresaid conclusions be false , erronious , and seditious , and weaken the power of the Church , inuented contrary to the scriptures and the Church . Answer . If there be any such , I am ready most humbly to reuoke and recant the same . 17 They obiected against him to change the Treatise that hee wrote against Pallets , and Stanislaus de Zuoyma . Answer . I desired for Gods sake , that it might be openly read in the audience of the Councell , and that I would submit my selfe to th● iudgement of the whole Councell . 18 Iohn Hus preached he should go to Constance , & if he should be forced to recant that which he had taught , he neuer purposed to do it with his mind , because what he had taught was pure doctrine of Christ. Answer . This Article is full of lies , God saith to the inuenter thereof , All the day long thou hast imagined wickednes , and with thy tongue as with a sharp razor thou hast wrought deceit : thou hast delighted to talke of wickednes rather then of Iustice. I wrote an Epistle , & left it to be read vnto the people , that they should pray for me , & perseuer stedfastly in the doctrine of Christ , knowing certainly that I neuer taught any such errors as mine enemies ascribe vnto me , and if I should be ouercome with false wilnesses , they should not be troubled , but continue stedfastly in the truth . First the councell condemned all his bookes to be burned , and condemned al his Articles to be hereticall and himselfe to be an heretick , & when the sentence was ended , knéeling down on his knées he said , Lord Iesu Christ forgiue mine enemies , by whom thou knowest I am falsly accused , and that they haue vsed false witnesse and slanders against me , forgiue them for thy great mercy sake : and the chiefe of the Priests derided his prayer . Seauen Bishops which were appointed to disgrade him , commanded him to put on his priestly garments , when he put on his white vesture hee remembred the Albe that Herod put on Christ to mocke him withall , and in all other thinges comforted hee himselfe by the example of Christ : when hee had put on his vestures , the Bishops exhorted him to change his mind , and prouide for his honor and safegard , and according to the manner of the Ceremony , going to the top of the scaffold , hee spake to the people in this sort . These Lords and Bishops exhort me , that I should confesse before you all that I haue erred , if it were a thing that might be done without the slander of any Man , they might easilie peraduenture perswade me , but I am in the sight of my Lord my GOD , without whose great ignominy , and the grudging of mine owne conscience , I cannot doe that which they require . I neuer taught the thing that they haue falfely alleadged against me ; with what countenance should I behold the Heauens ? With what face should I looke vpon them whom I haue taught , Whereof there is a great number : if those things which they haue hitherto knowne most certaine , should now be made vncertaine by mee , should I by this example astonish so many consciences , indued with so certaine knowledge of the Gospell of Christ armed against all assaults of the Deuill , I will neuer commit such offence , more to esteeme this vile carkase appointed to death , then their health and saluation . And being commaunded to come downe , one of the Bishoppes tooke away the Chalice from him , saying ; O cursed Iudas ! why hast thou forsaken the way of peace , and councelled with the Iewes ? we take from thée this Chalice of saluation ? He answered , I trust in my Lord Iesus , for whose sake I suffer these things , that he will not take away his Chalice of Red●mption , but haue a stedfast hope this day I shall drinke thereof in his Kingdome : then each of the Byshoppes tooke away a vestiment , and gaue him a curse ; He answered , he willingly imbrased their curses for the Name of Christ. When they should raze off his shauing , they could not agree with what Instrument they should doe it , then hee turning to the Emperour , said ; I maruaile being they are of like cruelty , they agree not in their kinde of crueltie : At length they agreed , to cut off the skinne of the crowne of his head with a paire of Sheares : Then they saide ; Now hath the Church taken away all her Ornaments , then they made a Crowne of Paper , a cubit deepe , in which were painted three vgly Deuils , and this Tytle set ouer , Heresiarcha ; Hee said , Christ for my sake ware a Crowne of Thornes , why should not ● weare this light Crowne for his sake , be it neuer so ignominious ? I will doe it willinglie , the Byshoppes when they had put it on , said : Now wee commit you to the Deuill ; but hee said , Lord Iesus , into thy hands I commit my Spirit which thou hast redeemed : then they deliuered him to the Emperour , who caused one to receiue him , and deliuer him to b●e burned . When he saw his Bookes burned before his face , he smiled , he exhorted all that were by , that he died not for Heresie , but for the hatred of his Aduersaries : almost all the Cittie followed him in Armour . In his Prayers he often repeated ; into thy hands I commit my Spirit , the standers by said , what this man hath done we know not , but hée prayeth very deuoutly and godly . A Priest sitting on horsebacke in a greene gowne , draw no about with red Silke , said he ought not to be heard , because he is an Heretick : as he prayed his crown fell off , one of the Souldiours said , let vs put it on againe , that it may be burned with his Maisters . When he rose from prayers , he said , Lord Iesus assist me , that with a constant mind I may beare this cruelty , and ignominious death whereunto I am condemned for preaching thy most holy Gospell : when he was fastned to the stake , being turned to the East , certaine cryed , he ought not to looke towards the East , because he is an Hereticke , so hee was turned to the West , then the Emperours master of his horses , exhorted him to repent of his errors , and be mindfull of his safegard ; he answered he preached no errors : the principall end of my Doctrine was to teach all men repentance , and remission of sinnes , according to Christs Gospell and Exposition of holy Doctors , therefore with a cheerefull courage I am ready to suffer death : when the fire was kindled he began to sing with a loud voice , Iesu Christ the Sonne of the euerliuing God haue mercy on me , and when hee had said it thrice , the fire smothered him , they made a new fire and burned the part of his body , they cut the head into small gobbits that it might the sooner be consumed : his heart being found amongst his bowels , when they had well beaten it with staues , they pricked it vpon a sharpe prick , and rosted it in another fire till it was consumed : they tooke the ashes and cast into the Riuer Rheyne that there might bee no dust of that man left vpon earth : but they could neuer abolish his memory out of the hearts of the godly . Maister Ierome of Prage greeuously lamenting the false repro●h of the glorious Kingdome of Boheme , and the manifold iniuries of Iohn Hus , of his owne accord came to Constance : and seeing Iohn Hus was denyed to be heard , and that hee himselfe was laide waite for , he departed a mile off that night , and writ vnto the King of Hungary and the Councell earnestly , for safe conduct to come and goe , and hee would answere before the Councell to euery one that could lay any thing against him : The said King denied him safe conduct : the Lords of Boheme moued the deputies of the foure Nations of the Councell therein , who answered , they would giue him a safe conduct to come , but not to depart : hee hearing hereof writ certaine intimations , and caused them to be set vpon the gates of the Citie , and of the Churches and Monast●ries , and of the houses of the Cardinals , and other Nobles & Prelates to this effect : To the most Noble Prince Sygismond , by Gods grace King of Romanes , and Hungary alwaies Augustus &c. Ierome of Prage , Master of Art of the Uniuersities of Paris , Collein , Heidelberg , and Prage , doe notifie to all men I am ready to come to Constance , openly to declare to the whole Councell , the purity of my true Faith : wherefore if there be any slanderers , which will obiect any error or heresie , let them come openly before me in the presence of the Councell , and I will be ready to answere for mine owne innocencie , and declare the sinceritie of my true faith ▪ and if I shall be found culpable to suffer such punishment as shall be méet : wherefore I desire a safe conduct , that all the world may know , that if I haue any violence or imprisonment offered me , this generall Councell doth not proceeds according to equitie : or if they put me back from this profound Iustice , beeing com● hither freely of mine owne accord ; the which thing I suppose to be far banished from so sacred a Councell of wise men , when yet he could not obtaine a safe conduct , the Nobles and Knights , specially of Boheme , gaue him their Letters , Patents vnder their Seales , witnessing the premisses : with the which Letters , the said Maister Ierome returning to Bohem , but by the conspiracie of his enemies , he was taken in the Dukedome of Horrissaw , and sent again by the Duke to the Councell : the chéefe Priests , Scribes and Pharisies , vnderstanding thereof assembled and sent for him , and they led him in chaines , making a great noise , one going a great way before , leading him by the same chaine , with which chaine they kept him bound in the Cloister : when he was before them , the whole rabble rising vp alledged sundry accusations & testimonies against him , with a great noise and tumult : when they held their peace the Chancellor of Paris said ; Ierome when thou wast at Paris tho● thoughtest thy selfe an Angell by thine owne eloquence , alledging in the Schooles many erroneous conclusions , and consequences : Answere . I put them philosophically , teach mee that any of them be erroneous and I will amend them . Then said the Maister of the Uniuersitie of Colleyn : when thou wast at Colleyn thou didst propound many erroneous matters : then he said , shew mee one errour : he said I remember them not now , but they shall bee obiected against thee : Then said the Maister of the Uniuersitie of Heidelberge , when thou wast with vs , thou didst propound many erroneous matters , and compared the Trinity to Water , Snow , and Ice ; That which I taught there , I will teach heere , and teach me that they be erroneous and I will recant : then certaine cried out let him be burned : he answered , if my death doe delight you let it be so : the Archbishop of Rygen sent some of his seruants which led away Maister Ierome , bé●ing fast bound in chaines both by the hands and neck , and when it was night they carried him into a ●ower of the Citie , tying him to a great block , his féet in the stocks , his hands being made fast vpon them : the block was so high he could not sit thereon , but his head must hang downward : thus he lay two daies & two nights reléeued only with bread and water , & one M. Peter hearing thereof , got leaue to giue him meat : hanging thus by the héels 11. daies he fell sore sick euen to death , he lay in that prison a yéere lacking but seuen daies : after they had put Iohn Hus to death , they threatned him with death , and what with feare of death , and hope of deliuery , they made him recant , yet they sent him to prison againe , but not so straitly chained as before : but when his Aduersaries plainly perceiued that he did not recant of pure mind , but to the intent to scape there hands : and also certaine Friers of Prage put vp new accusations against him , & certain Cardinals , being appointed to heare his answer , he refused to answere in prison , desiring open audience : they thinking hee would renew his recantations granted him open audience : at which time hee answered all their arguments profoundly ▪ & subtilly disputing of many matters , at last he much praised the blessednes of Iohn Hus : affirming that he knew him from his youth vpward , & that he was neither Fornicator , drunkard , or any vicious person , but a chast & sober man , and a iust true preacher of the Gospel , and whatsoeuer thing Maister Iohn Hus had holden or written against the enormities , pomp , and disorder of the Prelates , he would defend vnto the death : and added that all his sinnes did not so much gnaw and trouble his Conscience , as that sinne which hee committed in that pestiferous seat which in his recantation he had spoken against that man , and his Doctrine : concluding that he vtterly reuoked and denied that wicked recantation , and that he did it throgh weaknes of heart , and feare of death : when hee had spoken these and many other things touching the praise of Iohn Wickliffe , and Iohn Hus , then was he caried again vnto prison , and greeuously fettered by the hands , armes , and feete , with great chaines and fetters of Iron : and when he was brought againe to his Iudgement , they exhorted him againe to recant : he answered , I take God to my witnes I hold all the Articles of the Catholick Faith , but I shall be condemned , because I will not consent vnto the condemnation of those most holy & blessed men aforesaid , whom you haue most wickedly condemned , for certaine Articles abhorring your abominable life : then hee confessed his beliefe , and vttered many things profoundly , and eloquently , that all that were present could not sufficiently commend his great eloquence , and profound learning , and by no meanes could they perswade him to recant : he said further you will condemne mee vniustly and wickedly : but I after my death will leaue a remorce in your consciences , and a naile in your hearts , and I cite you all to answere mee b●fore the most high and iust Iudge within a hundred yeeres : when sentence was giuen they brought vnto him a great long miter of paper , painted about with red Diuels : then hee throwing away his hood , he put the Miter on his head ; saying , Christ when he suffered death for mee wore a crowne of Thornes , and I for his sake will willingly weare this Miter : when he was led to execution with a loud voice he sung , Credo in vnum Deum : after he sung other Canticles of the Church : hee was tyed to a stake like the picture of Iohn Hus : whilst hée was praying the tormenters tooke him vp , and lifted him vp from the ground , stript him naked , and girded him about the lomes with a linnen cloth : and so bound him to the Image : when they beganne to lay the wood to him hee sung , Salue festa dies , then they cast his Garments on the Woode , and set them on fire , and when hee was fired hee sung , In manus tuas domine commendo Spiritum meum , when hee vehemently burn●d hee said , Lord haue mercie vppon mee , for thou knowest how sincerely I haue loued thy truth : after hee was dead they burned his bedding , Bootes , Hood , and all things he had in prison , after they gathered his ashes , and cast them into the Riuer . Thus endeth the tragicall Historie of Iohn Hus , and Ierome of Prage faithfully collected by a Bohemian , being a present beholder of the same : Iohn Hus beeing a Minister at Bethelem , had a vision by night , that he had pictured in his Church of Bethelem , pictures of Christ and his Apostles : and the Pope and his Cardinals came and defaced them , and that a while after other Painters renued the said pictures , much more fairer then before : and that there was so many Painters that they gloried against the Pope and his Cardinals , bidding them put them out if they could , which with all their power they were not able to doe : this vision he thus expoundeth , applying the pictures to the preaching of Christ and his Apostles , which though the Pope and Cardinals should extinguish in him , yet the time would come that Doctrine should be renued by other preachers , so plentiously that the Pope with all his power should not be able to preuaile against it : wherevnto the prophesie of the said Hus , a little before his death , and printed in the Bohemian come called Moneta Hu●sa , hauing this superscription , Centum reuolutis annis Deo respondebitis & mihi , this was Anno 1415. if wee count from this yeare vnto the yeare one thousand fiue hundred and sixtéene : in which yéere Martine Luther first began to write against the Pope , wee shall finde the number of an hundred yéeres fully complete . When as the Newes of the barbarous cruelty exercised against Iohn Hus , and Ierome of Prage , was reported in Boheme : their Disciples assembled , and celebrated a memoriall of their deaths , decréeing it to be holden yéerely , and after they obtained certaine Churches of the King to preach and minister the Sacraments in : then they suppressed diuers Monasteries , and Pharasaicall and Idolatrous Temples , driuing the vicious Priests and Monkes out of them , or compelling them to a better order , whereby their number augmented vnder the conduct of one Nicholas a Noble man , and comming againe to the King for more Churches , the King told Nicholas thou hast begun a Web to put me out of my Kingdome , and I will make a rope of it wherewith I will hang thée : Wherevpon Nicholas departed , and the king went to a new Castle which he had builded , and sent Ambassadours vnto the Emperour his brother for ayde . The Protestants being assembled at Prage , the King sent his Chamberlain with thrée hundred horsemen to run vpon them , but he was faine to fly for fears of his life : at this newes the King and all about him were amazed ; but his Cup-bearer said , I knew these things would thus come to passe , the King in a rage caught him & threw him downe , and would haue slaine him with his Dagger : but béeing let with much ad●e he pardoned him , immediately the King fell sick of a Palsie , and within eightéene daies died : when he had marked the names of them which hée would haue put to death , & before the Princes which he had sent to for ayde were come , when he had raigned 55. yeares , and was 57. yéere old . Immediatly after whose death , a Noble man named Zischa , minding to reuenge the iniuries of Iohn Hus , and Ierome of Prage , gathered a number of men of Warre , and subuerted the Monasteries and Idolatrous Temples , breaking in péeces the Images , driuing away the Priests and Monkes , which hée said were kept vp in their Cloisters like Swine in their fat sties a fatting : his army increased to fortie thousand men : hée went to Pelzina where hee knew hée had many friends of his faction , and tooke the Towne and fortified it strongly , and some of his company tooke the Castle of Uissegard : then the Quéene sent Letters to the Emperour Sygismond , and other Nobles , requiring ayde : in the meane time the Quéene raised an armie with the treasure of the King which could not preuaile against them . Then the Protestants sent Letters throughout the whole Realme , that they should not let the Emperour enter , who was an enemy to Boheme , had bound the ancient Citie of the Prutenians vnto order by pledges , put the Marques of Brandenburge from the Bohemian Crowne , and not onely suffred but procured Iohn Hus , and Ierome of Prage to be burned , and with all his endeuour doth impugne the Doctrine which they taught : Zisca was twise assaulted of his enemies , but was alway victor : after he went to Ausca , a towne , out of which the Papists had cast many Protestants , he tooke the towne and set it on fire : the chéefe Papists fled to the Castle Lytius , but he took the Castle , and put them all to sword saue one : then he chose a place by a riuer which was fenced by nature , this place he compassed in with walles , and commanded euery man to build them houses , and named it Thaber , and his companions Thabarites , as if they had seene the transfiguration of Christ in the mount : the way to it by land was scarse thirty foot broad , for it is almost an Iland , they had no horsemen vntill the Emperour sent Nicholas , Maister of the Mintes , with a thousand horsemen , to withstand the Thaborites , vpon whome Zisca came in the night , and tooke away all his horses and armour . In this time one Picardus comming out of the Low Countries into Boheme , by inchantments got credit with the people , and allured a number of men and women vnto him , whom hee commanded to goe naked , calling them Adamits , and possessing a certaine Iland , he called himselfe the Sonne of God : they had no respect of marriage , yet it was against the Law for any man to know a woman without the leaue of Adam : but when any desired a woman , hee must leade her in his hand to him , and say , I am inflamed to this woman , and he answereth goe and multiply and replenish the earth , he affirmed that they and their posteritie were free and all other bondmen : on a time forty of this sect came out of the Iland an● slew two thousand husbandmen , whom they called the children of the diuell : Zisca hearing hereof and detesting their abominable doings let his army against them , and subdued the Iland , and slew them all sauing two , of whom hee might vnderstand the superstition of the people . In the meane time the Emperour with a great armie entered Boheme , and got Cencho , with large gifts and promises , to render vp vnto him the Castle of Prage , and there placed himselfe to anoy the towne : the Cittizens of Prage sent for Zisca , who speeded thether with his Thaborites , and receiued the Citie vnder his gouernance , the Castle was so strong it could not be conquered , but by famine , therefore they stopped all the passages , that no victuals should bee carried in : but the Emperour opened the passages by force , and gaue them in the Castle all things necessarie , and besieged the Citie , and was crowned in the Metropolitane house in the Castle . Zisca planted a strong Garrison vpon a high hill , neere the Towne of Prage , with whom the Emperours host skermishing , hauing gotten the top of the hill , were driuen back into a corner : Some were slaine , and some falling headlong from the hill were destroyed : wherevpon the Emperour raised his siege , and Zisca and his company returned to Taber : they of Prage strongly besieged the Castle , then they were compelled to eate horse-flesh , and except the Emperour did ayde them by such a day they promised to yeeld it vp : the Emperour was present before the day : but entering into a strait vnder the Castle , was sodenly set vpon by the Souldiers of Prage , had a great ouerthrow , and so leauing his purpose vndone returned back againe , and the Castle was deliuered vnto them . Zisca subuerted and burned fiue Monasteries in Pel●●na , and pitched himselfe at the Monastery of Saint Clare : thither came the Emperour with his army : but when Zisca brought his armie against him , hee fled ; and shortly after left Boheme : Then Zisca wonne Commitauia a famous Citie , and burnt all the Priests therein : and hauing but one eye in the siege of Raby hee lost that eye and was blind , yet still he tooke the charge of his army . After the Garisons of Prage went to Uarona , where was a great garison of the Emperours , and tooke it by force , and tooke many other townes and holds . After the Emperour and the Princes electors appointed a day when they and their armie should inuade the West part of Boheme : and the Emperour with an other Host would enter the East part , and many Princes and Bishops came to his ayde : when the Emperour was entred Boheme , Zisca although he was blind set vpon him , and he being afraid and many of his Nobles slaine f●ed : Zisca pursuing the Emperour a dayes iourney , got great riches and spoile : The Emperour passing by a Bridge ouer a Riuer , one Piso which had brought fiftéene thousand horsemen out of Hungary to these warres passing ouer the Ice , which brake and deuo●red a great number : Zisca hauing obtained this victory would not suffer any Idol to be in the Churches , nor Priests to Minister in Copes and vestures : the Consuls of Prage being agreeued at this , called Iohn Premonstrensis , & nine others , which were principals of this faction into the Councell house , as though they would confer , and slew them , but the blood of them seemed to be washed through the sinkes and Channels : wherefore the Councell house was ouerthrowne , and eleuen of the principall authors thereof slaine , and diuers houses spoiled . About the same time the Castle Purgell , wherein the Emperour had a garison , whether many Papists with their wiues and children were fled , was through negligence burned . When the Emperour perceiued that all things came to passe according to Zisca his minde , and that the state of Boheme depended on him , he sought meanes to g●t Zisca into his fauour , promising him the gouernment of the whole Kingdome , and great yearely reuenues , if he would proclaime him King , and cause the Citties to be sworne vnto him : wherevpon Zisca going to the Emperour died by the way . The Epitaph of IOHN ZISCA . IOhn Zisca not inferiour to any Emperour or Captaine in warlike policy , a seuere punisher of the pride & auarice of the Clergy , and a defender of my country lie heere : That with Appius Claudius in Councell , and Marcus Furius Camillus by valiantnes did for the Romans , I being blind haue done for the Bohemians : Eleuen times in ioined Battell I went victor out of the field : I worthily defended the cause of the miserable against the delicate , fat , and gluttonous Priests , and for that cause receiued help of God : notwithstanding my bones lye heere in this hollowed place in despite of the Pope . Pope Martin perceiuing the Gospell to increase more and more , sent a Cardinall into Germany to moue them to warre against the Bohemians : wherevnto the Emperor assisted : there were three armies : in the first were the Dukes of Saxony , the second was vnder the conduct of the Marques of Brandenburge , the third was led by the Archbishop of Treuers . They entred Boheme , and set vpon a Towne which the Protestants the night before had woon from the Papists : The protestans hearing thereof gathered an army and came towards them : they fled leauing behinde them their warlike Engi●es , with a great prey : they followed them , and destroyed many Citties , and returning back againe , they had great summes of money sent them that they should not destroy the Countries of Bamberge , and Norenberge , whereby the host of the Bohemians was greatly enriched . After this Newes the Emperour gathered a new ayde , and Pope Martin sent an other Cardinall to Germany to stirre them to make warre against the Bohemians : so there was a new expedition decreed . Many Bishops allowing a great ayd● thereto : the number of the horsem●n was forty thousand , but the footmen were not full so many . A Cardinall entred into Boheme with this huge army , destroying many of the protestant townes , killing Men , Women and Children , sparing none : the Protestants hearing thereof gathered their host , besieged a Towne and woon it : so that there fell such a suddaine feare amongst the Papistes throughout the whole Campe , that they ran away : the Cardinall marueiling thereat , went to the Captaines , exhorting them to order the batta●l●s , and couragiously to abide their enemies , saying ; they fought for the religion of Christ , and saluation of soules , notwithstanding , they did all fly , and the Cardinall with them ; the Protestants couragiously pursued them , and had a great prey and spoyle of them . The Emperour going to Rome to bee ●rowned Emperour , wrote Letters to the Nobles of Boheme , how he was borne a Bohemian , & that he was not more affected vnto any Nation then his owne , and that he went to Rome for no other cause but to be crowned : the which honour should be also to the Bohemians , whose renowne hath béene alwaies his care , and that through his indeuour the Councell of Basill is begunne , exhorting all such as were destrous to be heard touching Religion , that they should come thither , and that they should not maintaine any quarrell against the holy Mother the Church , and that the Councell would louingly and gently heare their reasons , and that they should indeuour themselues to agrée with the Synode touching Religion , and to reserue a peaceable kingdome for him against his returne , neither should the Bohemians thinke to refuse his Empire , whose Brother , Father , and Unckle had raigned ouer them . The Councell of Basill also wrote their Letters to the Bohemians , to send their Ambassadours to shew a reason of their Faith , promising safe conduct to goe and come , and free liberty to speaks what they would . Whereupon an Ambassage of thrée hundred Horses was sent to Basill : the chéefe were William Cosca a valiant Knight , and Procopius , sir-named Magnus , for his manifold victories , Iohn Rochezana , Preacher of Prage , Nicholas Galicus , Preacher of the Thaborits , and one Peter , an English-man , of an excellent prompt wit : all the stréets were full as they came to see them , and maruelling at their strange kind of apparrell , stout couragious countenances , saying ; it was not vntrue that was reported of them . These Ambassadours were gently receiued : the next day Cardinall Iulianus sent for them to the Councell-house , and made a gentle , long , and eloquent Oration vnto them , exhorting them to vnity and peace , saying , the Church was the spouse of Christ , the Mother of the faithfull , and hath the Keyes of binding and los●ng , and is white and faire without spot or wrinckle , and cannot erre in necessary points of saluation : and that he which contemneth her , is prophane , an Eth●icke , and Publican , and that the Church cannot bee better represented then by the Councell , and that they should giue no lesse credit to the Councell , then to the Gospell , by whose authority the Scriptures themselues are receiued and allowed , and that the Bohemians , which call themselues the Children of the Church , ought to heare their Mother , which is neuer vnmindfull of her Children ; and how that of late they haue liued apart from their Mother , but that was no new or strange thing : for there haue beene many in times past haue forsaken their Mother , and yet seeking saluation haue returned againe . All without the Arke in Noahs floud perished , the Lords Passeouer is to be eaten in one House , there is no saluation out of the Church ; she is the Garden and famous Fountaine of Water , whereof whosoeuer shall drinke , shall not thirst euerlastingly . That the Bohemians haue done as they ought , in that they haue sought the Fountaines of this water at the Councell , and now at length giuen eare to their Mother : now ought hatred to cease , Armor be laid aside , and warre reiected ; the Fathers would louingly heare them in their owne cause , requiring them that they would willingly receiue the Councels of the sacred Synod , whereunto all faithfull Christians ought to consent and agree , if they will be partakers of eternall life . This Oration was commended of the Fathers . The Bohemians answered : they had neither contemned the Church nor Councels , and that they are come to manifest their innocency before the whole Church , and required open audience , where the Laity may bee present , their request was graunted them : and being demanded in what points they did differ from the Church of Rome , they propounded foure Articles . 1 First , all such as would be saued , ought of necessity to receiue Communion vnder both kinds of Bread and Wine . 2 All ciuill rule and dominion to be forbidden to the Cleargy by the Law of God. 3 That the preaching of the Word of God is free for all men and in all places . 4 Open crimes are in no wise to bee suffered for the auoiding of greater euill . One affirmed hee heard sundry things of the Bohemians offensiue to Chrstian eares : one of them was , that they should preach that the inuention of begging Friers was diabolicall . Then Procopius said , it is not vntrue : for if neither Moses , nor the Partriarcks before him , nor after him the Prophets , nor in the new Lawe Christ nor his Apostles , did institute the orders of begging Friers , who doubteth but the Diuels inuented them , and that they are the worke of darknesse , all the Councell derided him , and Cardinall Iulianus laboured to prooue that not onely the Decrees of the Patriarcks , Prophets , Christ and his Apostles : but also the Decrees which the Church should ordaine to be the workes of God ; yet the order of begging Fryers may seeme to be taken out of some part of the Gospell : the Bohemians chose foure Ministers to dispute for them , and the Councell chose foure , the disputation continued fifty daies , many things were alledged on both parts , which we will discourse more at large when we come to the Councell of Basill . The History of the most valiant and worthy Martyr of Christ , S r Iohn Old-Castle , Knight , Lord Cobham . AFter the true seruant of Christ Iohn Wickliffe six and twenty yeares most valiantly had battelled with the great Antichrist of Europe , and his disguised hosts of annointed hypocrites , to restore the Church againe to the puritie of the Gospell , and was departed hence in Christ Anno 1387. he left a number of godly Disciples , against whom Thomas Archbishop of Canterbury was as fierce as euer Pharaoh , Antiochus , Herod , and Cayphas , and hauing called a Councell about the matter , they concluded it was not possible for them to make whole Christs coate , without seame ( meaning thereby their patched Popish Synagoue ) vnlesse certaine great men were wrought out of the way which were chiefe maintainers of the Disciples of Wickliffe : amongst whom the Lord Cobham was complained of for a mighty maintainer of suspected preachers in London , Rochester , Hereford , that he not onely sent them thither , but maintained them with force and armes , and that hee beleeued otherwise of the Sacrament of the Altar , of penance , of pilgrimages , of Image worshipping , and of Ecclesiasticall power then the Church of Rome taught , and it was concluded that proces should goe against him , but first they would know the Kings minde : wherevpon the Archbishop with his Bishops , and a great part of the Clergy went to the King , and gréeuously complained against the Lord Cobham : the king desired them , in respect of his Noble stock , they should fauorably deale with him , and that if it were possible they should reduce him to the vnity of the Church without rigour , and promised he would seriously common the matter with him . Anon the King sent for the Lord Cobham , and secretly admonished him to submit himselfe to his mother the holy Church : he answered , I am ready to obey to you most worthy Prince , for I know you an appointed minister of God , but touching the Pope and spiritualtie , I owe them neither sute nor seruice , for I knowe by the Scripture he is great Antichrist , the sonne of perdition , the aduersary of God , the abhomination standing in the Holy Place : when the King heard this he would talk no more with him , and when the Archbishop resorted to him againe , he gau● him full authoritie to cite him , examine him and punish him : then the Arch-bishop sent his chiefe somner to his house with citation , when he came thither he durst not enter his gates without licence , but returned without doing his message : then the Archbishop got one Iohn Butler , doore k●eper of the Kings Priuy Chamber , to go with his Somner , who went to the Lord Cobham , shewing him it was the Kings pleasure that he should obey the said citation : he answered , that in no case he would consent to those most diuelish practises of the Priests : after hee sent another citation to bee hanged vpon the Cathedrall Church doore of Rochester , and because hee appeared not , excommunicated him : and when he heard that he derided his proceedings , hee threatned the seculer power with curses and interdictions if they did not assist him , against that seditious Apostata , Scismatick , and Heretick , troubler of a publike peace , enemy of the Realme , and aduersarie of holy Church : then he writ a Christian profession of his Faith , and signed & sealed it : wherin he answered foure of the chiefest article● that the Archbishop laid against him : then he took a copy thereof and went to the King , it agréed in all points with the Apostles Créede : and moreouer that Christ is the onely head of the Church , and that all that haue béen , or shall be saued , are members of his holy Church , & that it is seuered into thrée estates : Priesthood , Knight-hood , and Commons : and that it is Gods will that one should ayde and not destroy the other : the priests , secluded from all worldlinesse , should conforme their liues vnto the example of Christ and his Apostles , euermore occupied in teaching and preaching the Scriptures purely ; in giuing wholesome Councell of good liuing vnto the other two degrees of men , more modest also , more louing and lowly in spirit should they be then any other sort of people : in Knight-hood are all they that beare sword by Law of office : these should defend Gods lawes , so that the Gospel were purely taught , reforming their liues according to the same , and secluding all false preachers , they ought rather to hazard their liues then suffer wicked decrees to blemish the word of God , and let the frée passage thereof , whereof heresies and scismes sprung : for they spring of nothing else , as I suppose : which Constitutions craftily creepe in by hypocriticall lies for aduantage : they ought also to preserue Gods people from oppressors , tyrants & théeues : and to sée the Clergy supported so long as they teach purely , and pray rightly , and minister the Sacraments fréely : and if they doe otherwise they are bound by the law of God to compell them to change their doing , & to sée all things performed according to Gods ordinances . The last is the common people , whose dueties is to beare a good mind and true obedience to their Kings ciuil Gouernors and Priests , their office is iustly occupied in their calling ; whether it be marchandise , handicraft , or husbandry . And I beleeue that the Sacraments of the Church are necessary to all beléeuers : so that they bee truely ministred according to Christs institution : I beleeue in the Sacrament of the altar to be contain●d Christs body vnder the formes of bread & wine : and I beléeue the law of God to be most true & perfect , and that they that follow it not in faith and works , one time or other , cannot be saued : whereas he that séeketh it in Faith , learneth it and delighteth in it , and performeth it in loue , shall tast felicitie euerlasting . Finally , that God wil aske no other obedience then to his law , and if any Prelate require more , or any other kinde of obedience ; hee contemneth Christ ; exalteth himselfe aboue God , and becommeth an open Antichrist , all these premisses I beléeue particularly : and generally all that God hath left in holy Scripture , desiring my most worthy King , that this my confession may be examined by the most godly and learned of the Realme , and if it be found agréeing to the verity , then let it be allowed and I holden for a true Christian : and if it be proued otherwise , let it bee condemned ; prouided that I be taught a better beliefe by the word of God , and I shall most reuerently obey therevnto . This being offered to the King , he would not receiue it , but commanded it to bee deliuered vnto them that should be his Iudges , then hee desired that 100. Knights & Esquires might be suffred to come vpon his purgation , which he knew would cleere him of al heresies . Moreouer , he offred himself , according to the law of armes , to fight with an● mā liuing in the quarrel of his faith , the K. & Councel excepted , or y ● he wold suffer any maner of correction that should after the law of God be ministred to him : notwithstanding , the king suffred him to be summoned in his priuy Chamber , then hee said hee had appealed to the Pope , and shewed his appeale ready written : the King said he should not pursue his appeale , but tarrie in hold vntill the Pope allowed his apeale , and then whether he would or no the Archbishop should be his Iudge . And because he would not be sworn to submit himselfe to the Church , and take what penance that the Archbishop would enioyne him , he was arrested at the Kings commandement and led to the Tower : then he caused the foresaid confession to be written in manner of an Indenture , that at his answere hee might giue one copie to the Archbishop , and keepe the other himselfe ; which he did doe when hee was shortly after called before the Archbishop . The Bishops of Winchester and London said moreouer touching the Sacrament of Penance , We must forsake our sinnes and doe penance with true contrition to God , and confesse them to Christ , and haue satisfaction in him , else can wee haue no saluation . Images pertaine nothing to Christian beléefe , but were permitted to be Kalenders to Lay-men , to bring to minde the passion of Christ , and martyrdome and good liuing of Saints . He that worshippeth them , hop●th in helpe of them , or preferreth one aboue another , committeth Idolatrie : and I beleeue that euery man liuing is a Pilgrime , either towards blisse or paine ; and he that will not kéepe the commandement of God , though he goe to all quarters of the world in pilgrimage , he shall be damned , and the faithfull shall bee saued in Christ though they neuer goe in pilgrimage , as men vse now-a-dayes to Canterburie , Walsingham , Compostell and Rome , or any other place . Then the Archbishop said , We denie not but that there are many good and Catholike things herein , but you are appointed this day to answer other matters . Whether doe you beleeue that there is materiall bread in the Sacrament after consecration , and whether a Christian be necessarily bound to confesse his sinnes to a Priest ? The Lord Cobham said , he would answer no otherwise then he had in his Writing . He said , take héed ; for if you will not answer directly by our law ▪ we may openly proclaime you an hereticke : notwithstanding , what question any of the Bishops asked him , he would make no other answer , but bade them resort to his Bill , he would stand to it vnto death . The Archbishop sayd , the holy Church of Rome followed the sayings of Saint Augustine , Hierome , Ambrose , and of other holy Doctors that haue determined in these matters , which all christian men ought to beleeue and follow . Then he said , I will beléeue all that the Church , which Christ instituted , decréed , or what God hath willed vs to beléeue or do : but that the Pope and his Clergie haue power to determine such matters as stand not with Gods word , I will not affirme . Then the Archbishop said hee would send him Articles , and bade him aduise himselfe to answere them by Monday . The latter examination of the Lord COBHAM . Archb. YOu are excommunicated : the last time you were before me I gently profered to haue assoyled you if you would haue asked it , and yet I doe the same if you will humbly desire it , in manner as holy Church hath ordained . Cobh. I will not , for I neuer trespassed against you : and God saith in the second of Malachy , Maledicam benidictionibus vestris : and knéeling down , he said , I s●ri●ue my selfe before you all : In my youth I offended thée , my Lord , in pride , wrath gluttonie couetousnesse and lecherie : I haue hurt many in mine anger , and done many horrible sinnes : good Lord , I aske thee mercie ; and therewith weepingly stood vp , and said aloude . Lo good people ; for breaking Gods lawes they neuer cursed me , but for their owne lawes they most cruelly handle me and others . Archb. Then he examined him of his Christian beleefe . Cobham . I beléeue all the Lawes of God , and all is true that is contained in the holy Scriptures : finally , I beleeue all that God would I should beleeue . Archb. He asked an answere of the Bill he had sent him , especially how hee beleeued touching the Sacrament of the Altar . Cobham . With the Bill I haue nothing to doe : but this is my beleefe touching the Sacrament , That Christ sitting at his last supper with his Disciples , the night before his death , he tooke Bread , blessed it , and brake it , and gaue it to his Disciples , and said , Take and eate it , this is my bodie that shall bee betrayed for you ; doe this in remembrance of me , &c. Archb. Then he asked if it were bread after the consecration . Cobh. I beleeue it is Christs very bodie in the forme of bread . Then said a Doctor , If the sacramentall words be vttered , there remaineth no bread , but it is the onely bodie of Christ. Then he said to one Master Whithead ; you said once to me that the sacred Host was not Chrsts bodie . I proued there was his bodie , though Seculars and Friers could not therein agree , but held one against another in that opinion . Then said many together with great noise , We say all it is Gods bodie . ●nd diuers with great anger asked him if it were bread after the consecration . Then he looking earnestly vpon the Archbishop , he said : Sir , I beleeue surely that it is Christs bodie in forme of bread . Do not you do so ? Archb. Yes marrie doe I. And the Doctors asked him if it were only Christs bodie after consecration , and no bread . Cob. It is both Christs bodie and bread , as Christ on earth was both God and man , and the inuisible Godhead was hidden in the manhood , as one of your owne Doctors Eutiches saith . As the selfe same Sacraments doe passe by the operation of the holy Ghost into a diuine nature , and notwithstanding keepe the propertie still of their former nature : so that principall mysterie declareth to remaine one true and perfit Christ. Then they smiled one vpon another , that the people might iudge him taken in an heresie : and diuers said with a great bragge , it is a foule heresie . Archb. What bread is it ? And the Doctors inquired of him whether it were materiall , or not . Cob. The Scripture maketh no mention of materiall bread , therefore my faith hath nothing to doe therewith : but I say and beleeue , that it is Christs bodie and bread . Christ saith in the sixt of Iohn , I am the liuing bread , and not the dead bread . Then all with one voyce said , it is an heresie . And one of the Bishops said , it is an error manifest to say it is bread after the Sacramentall wordes once spoken , but Christs bodie onely . He said I am sure S. Paul was as wise and more learned then you be and in 1. Cor. 10. calleth it bread and not Christs bodie , but a meanes whereby we receiue Christs bodie . They said ; Paul must bee otherwise expounded : for it is an heresie to say it is bread after the consecration . Hee asked how they could make that good ? They answered , it is against the determination of holy Church . Archb. Wee sent you a writing concerning the faith of this blessed Sacrament , cleerely determined by the Church of Rome our mother , and by the holy Doctors . Cobh. I know none holier then Christ and his Apostles , and that determination is none of theirs : for it standeth not with the Scriptures but is cleane contrary . It hath beene the Churches but since shee receiued the great poyson of worldly possessions , and not before . Then they asked him if hee beleeued not the determination of the Church . Hee answered no : for it is no God. In is but thrice ment●oned in the Creed , in God the Father , and in God the Sonne , and in God the holy Ghost : the birth , death , buriall , resurrection and ascension hath none In for beleefe , but in him . Neither hath the Church the Sacraments , the forgiuenesse of sinnes , or resurrection , or eternall life any other In then in the holy Ghost . Then one of the Lawyers said , But what is your beleefe concerning holy Church ? I beleeue the Scriptures bee true , all that is grounded vpon them I beleeue , and I know it is Gods pleasure I should so doe : but your Lordly lawes and idle determinations I doe not beleeue ; for you are none of Christs Church , as your déeds shew , but very Antichrists , obstinately set against his law and will : your lawes are nothing for Christs glorie , but for your owne vaine-glorie and abhominable couetousnesse . They said in great ●ume this was an exceeding heres●e not to beleeue the determination of holy Church . Archb. Then he asked him what he thought holy Church . Cobh. Holy Church is the number of them which shall be saued , of whom Christ is head . Archb. Can you tell who is of this Church ? Cobh. Yea truely can I. Then a Prior said , it is doubt to you who is thereof : for Christ said noli iudicare ; if you must not iudge your neighbors , much lesse your superiors . He answered , Christ saith in the same Chapter , As the ill tree is knowne by his ill fruits , so a false Prophet by his workes . And he saith in Iohn , Beleeue the outward doings . And againe in Iohn , Iustum Iudicium iudicate : When wee know the thing is true we may iudge . And Dauid saith , Recte iudicate filii hominum . As for your superioritie ; were you of Christ you would be meeke Ministers , and not proud superiours . Then Doctor Walden said , You make no differences of iudgements : so swift Iudges alwaies are the learned Schollars of Wickliffe . He answered , your iudgements are preposterous , as the Prophet Esay saith , yee iudge ill good , and good ill : therefore your wayes are not Gods wayes , nor Gods wayes your wayes . Afore that vertuous man Wickliffe , whom you disdaine , I will say before God and man ; before I knew the despised doctrine of his , I neuer abstained f●om sinne , but since I trust I haue done otherwise : so much grace could I neuer finde in all your glorious instructions . Doctor Walden answered , It were not well with mee if so many learned and vertuous men , teaching the Scriptures , and the examples of the Fathers so plenteous , if I had no grace to amend vntill I heard the Diuell preach . Hierome , saith , hee which séeketh such suspected masters , shall not finde the mid-day , but the mid-day Diuell . He answered , the Pharises your fathers ascribed Christs miracles to Belzebub , and his doctrine to the Diuell ; and you , their naturall children , haue still the same iudgement of his faithfull followers : they that reproue your vicious liuing must needs be hereticks , and when you cannot proue it by Scriptures , then your Doctors must proue it . Then said he to them all , to iudge you we néede goe no further then your acts : Where finde you in Gods law that you should thus sit in iudgement , and sentence euery man to death as you doe here daily ? You haue no ground in Scripture but in Annas and Cayphas , which sat thus vpon Christ , and vppon his Apostles after his ascention : you learned it not of Peter and Iohn . A Lawyer said , yes sir , Christ iudged Iudas . Hee answered , no ; Christ iudged him not , hee iudged himselfe : Christ said indéed vnto him , woe vnto him for that couetous act of his , as he doth yet still to many of you ; for since the venom was shed in the Church , you neuer followed Christ , neither were perfit in his law . Archb. What meane you by that venom ? Cobh. Your possessions and Lordships : for there cried an Angell in the ayre , as your owne Chronicles mention , Wo , wo , wo , this day is venome shed into the Church . Before that time almost all the Bishops were Martyrs , and few since ; but since that time one hath put down another , one hath poysoned another , one hath cursed another , and one hath slaine another , and done much more mischiefes , as all the Chronicles ●elleth : and if all men consider this well , Christ was meeke and mercifull , the Pope is proude and a tyrant ; Christ was poore and forgaue , the Pope rich and a malitious man-slayer ; Rome is the neast of Antichrist , and out of that neast proceedeth all the disciples , of whom Prelats , Priests , and Monks are the bodie , and these pill● Friers are the taile which couereth his most filthie part . Then a Prior sayed , alack●●r , that is vncharitably spoken . He answered , it is not only my saying , but the Propet Esayes ; Hee that preacheth lies is the tayle . As your Friers and Monks be like Pharises , deuided in outward apparell and visages : so yee make deuision amongst the people . Thus you , with such others , are the naturall members of Antichrist . Then hee said vnto them all ; Woe vnto you Scribes and Pharises hypocrits , you shut the Kingdome of heauen from others , and enter not your selues , nor suffer any other to enter : you stoppe vp the wayes with your traditions , therefore are you the houshold of Antichrist . You will not let Gods veritie to haue passage , fearing to haue your wickednesse reproued by such vaine flatterers as vphold your mischiefes : you suffer the common people most miserably to bee seduced . Archb. By our Lady sir , there shall none such preach in my Diocesse as make diuision amongst the poore Commons . Cobh. Both Christ and his Apostles were accused of sedition making , yet were they most peaceable men . Both Daniel and Christ prophesie that such a troublous time shall come as hath not beene been before : this is partly fulfilled in your dayes and doings ; for many haue you slaine , and more will you slay if God fulfill not his promise : if hee shorten not your dayes scarcely should any flesh bee saued . Moreouer , though Priests and Deacons , for peaching Gods word , and ministring the Sacraments , with prouision for the poore , bee grounded in Gods law , yet your other Sects haue no ground thereof . Then a Doctor of the law plucked out of his bosome a Writing , wherein was foure Articles , and examined him ●her●on : the first was touching the Sacrament of the Altar , which he answered as before : the second , whether a man is bound to con●esse himselfe to a Priest ; hee answered , a diseased or wounded man had neede haue a true and wise Chirurgion , knowing the ground and danger of the same : therefore it is most necessarie to be first shréeuen to God , which only knoweth our diseases , and can helpe vs. The lawes of God are to be required of a Priest which is godly learned : but if he be an idiot or vicious , that is my Curate , I ought rather to flie from him then seeke him , for I might sooner get ill then good of him . The third was touching the authoritie of the Pope : hee answered , he that most followed Peter is next him in succession ; but your Lordly order esteemeth little the lowly behauiour of Peter , nor the humble manners of them that succeeded him vntill Siluester , which for the most part were Martyrs : you let their good conditions goe , and hurt not your selfe therewith . ●ll knowe it , and yet you boast of Peter . Then said one of the Doctors , then what say you of the Pope ? Hee answered , he and you together make an Antichrist : he is the great head , you Bishops , Priests , Prelats , and Monks are the bodie , and the begging Friers the tayle , for they couer the filthinesse of you both with their subtile sophistrie . Neuer will I obey vntill I se● you with Peter follow Christ in conuersation . The fourth was touching Pilgrimage to Images : hee answered , I owe them no seruice by the commaundement of GOD , therefore I will not seeke them for your couetousnesse . You were best sweepe them faire from Cobwebs and Dust , or lay them vp safe for catching hurt , or burie them in the ground , as you doe other aged people which are GODS Images . It is a wonder that Saints beeing dead should bee so couetous , néedie , and beggers , which in their life time hated couetousnesse and begging . I would all the world knew it , With your shroeues and Idols , your fained Absolutions and Pardons , you draw vnto you the wealth and chiefe pleasures of all Christian Realmes . Then a Frier said , Will you not worshippe the Crosse , as Saint Paule saith . God forbid I should reioyce in anie thing but in the Crosse of Christ. Then did hee spread his a●●es abroad , and said , This is a very Crosse , and much better then your wodden Crosse ▪ beeing it was created of GOD himselfe , yet will not I seeke to haue it worshipped . Then said the Bishoppe of London , yet wot you not how hee died vpon a materiall Crosse ? Hee answered yea ; and I wot also that our saluation came not vnto vs by the materiall Crosse , but alone and onely by him which dyed thereupon , and well wote I● that Saint Paul reioyced in none other crosse , but in Christs passion and death onely , and in his owne suffering like persecution with him for his veritie . Then another said , Will you then doe no honour vnto the holy Crosse ? Yes , it he were mine I would lay him by , least he tooke harme , and were robbed of his goods , as he is now adayes . Bishop . Sir Iohn , you haue spoken many wonderfull words , to th● slaunderous rebuke of the whole Spiritualty , giuing a great ill example to the common sort heere , to haue vs in the more disdaine , and 〈◊〉 spent mu●● time in vaine , as farre as I can sée : well , wée must be now at this short point with you , you must either submit your selfe to the ordinance of holy Church , or else throw your selfe into most déepe daunger , sée to it in time , a●one ●lse it will be too late . Cobham . I know not to what purpose I shall submit my selfe ▪ much more haue you offended me , then I euer offended you , in thus troubling mee before this company . And because hee would not submit himselfe the Archbishop read ●he definitiue sentence . Cobh. Though you Iudge my body , which is but a wretched thing , yet , I am sure , you can doe n● harme to my Soule , no more than Sathan could doe to the Soule of Iob. And touching my articles before rehearse● , I wil stand to them vnto death . Then ●e tur●●● himselfe vnto the people , casting his hands abroad , saying with a lowde voice ; Good people , beware of these men , else they wil beguile you , and lead you headlong to hel with themselues . Then he fell on his k●ées before them all and prayed for his enemies , ho●ding vp his hands , saying ; Lord , for thy mercie sake forgiue my pursuers , if it bee thy blessed will. Th●● he was lead againe vnto the Tower. After , the Lord Cobham escaped out of the Tower by night , and ●●ed to Wales , where he continued more than foure yeares after . In this yeare , Thomas Arundell Archbishop of Canterbury died , who had béene a heauie troubler of Christs Saints in his time , he was so stricken in his tongue , that neither he could swallow , nor speake , for a certaine space before his death ; this was thought of many , to happen vnto him , for that he so bound the word of God , that it should not he preached in his dayes , such was the death of Steuen Gardner . These may be terrible spectacles for such as occupie their tongue and braines to stop the course of Gods word : but his tyranny dyed not with him , but succeeded with his Office , in Henry Chichley , and in more of the spitefull Spiritualty . They confederated with the Lord Powis , a great gouernour in Wales , féeding him with large gifts , and promises , an● being 〈◊〉 with Iudas , vnder pretence of amitie ▪ tooke the Lord Cobham , and sent him to London , where he was imprisoned in the Tower againe , and after , they condemned him againe of Heresie and Treason , according to the aforesaid Act of Parliament . Hee rendred thankes to God that he had appointed him to suffer for his name . At his execution , hé● was laide vpon an Hurdle , as a Traytor , and drawne into Saint Giles Field , where●s they had set vp a new paire of Gallowes . When he was taken from the Hurdle , he fell deuoutly vpon his knees , desiring God to forgiue his enemies , then stood vp , and exhorted the multitude in most godly manner , to follow the Lawes of God , written in the Scripture , and to b●ware of such Preachers that are contrary to Christ in their conuersations , with many other speciall Councels ; then was he hanged by the middle in chaines , and so consumed aliue in the fire , praising the name of God so long as his life lasted , and ●o commended his Soule to God , and departed m●st Christianlike in the sixt yeare of the raigne of Henry the fifth . The people shewed great dolour , but the Priest blasphemed and accursed him , requiring the people not to pray for him but to iudge him damned in Hell , because he departed not in the obedience of the Pope . ¶ The Councell of Basell . THE Councell of Basell began , which was most troublesome , and endured longer then any other Councell , almost 17. yeares , wherein was concluded , as in the Councell of Constance , that the generall Councell was aboue the Pope . Unto this Councell came the Emperour Sygismund . Pope Martin dyed after he had summoned This Councell , and Eugenius the 4. succéeded Pope , who would haue drawne the Councell vnto Bonony from Basell , pretending the Gréekes would come to the Councell , and be vnited to the west Church , and that they would not passe the Alp●s . And he cited the Fathers of the Councell vnto Bonony , and they cited him againe to bee at the Councell , or his Emb●ssadours : Whereupon sprung a doubtfull question amongst the Deuines some held the Pope an Hereticke , because hee had contemned the commaundement of the Church ; others ▪ that hee was an Heret●cke and relaps , and vpon long arguments , contentions , and fallings out , and when by no meanes ●e would allow the Councell of Basell , hee was d●priued by the Councell , and Amedeus Duke of Sau●y chosen Pope . ¶ The rest of the Story of the Bohemians . THe Story of the Bohemians , being in this Treatise before set forth , vntill it was agreed that the Bohemians chose foure Ministers to dispute vpon the foure Articles , and the Councell chose foure to dispute against them , at the day appointed , Rochezantus , one of the foure Ministers chosen by the Bohemians , propounded the first Article , touching the Communion to be ministred in both kindes , and desputed thereof three dayes in the forenoones . Then Venceslaus disputed vpon the second Article touching the punishment of sinne , two dayes ; after whom Vlda●icus propounded and disputed vpon the third Article two dayes , touching the free preaching of the word of God Last of all , Peter Paine an Englishman , disputed three daies vpon the fourth Article , touching ciuill Dominion of the Clergie , and after , gaue Copies of their di●putations vnto the Councell , with heartie thankes that they were ●eard . The three last somewhat inueyed against the Councell , commending Iohn Hus , and Iohn Wickliffe , for their Doctrine . One Ragusio answered the first point , and 〈◊〉 puted eight dayes thereon . Egidius Carlerius answered the second point , by the space of foure dayes . One Henricus answered the third Article three daies . One Iohn Pollomarius answered the fourth Articles , three daies ▪ the Bohemians stil stood to their Articles . At length the Councel and the Bohemians were agreed , and receiuing the Communion in both kinds was permitted vnto the Bohemians , and Articles drawne vnder the hands and Seales of the Councel of one part , and the Bohemians on the other , concerning the other Articles . After all this , the Bohemians put vp these petitions following vnto the Councell . First , for the extirpation of diuerse discentions , which will follow , amongst our people , vpon the 〈◊〉 of the Communion , that you would grant an vniforme order of Communion vnto all men vnder both kinds vnto our Bishops , hauing charge of Soules , and to their Uicars , and flocks : for this done by your benefite , the whole Kingdome shall bee comforted without measure , and established in brotherly loue , whereby an vniforme obedience shall bee perpetually attributed to holy Church . 2 That to auoid the doubtfulnesse of many , which suppose that the Councell doth suffer the said Communion vnder both kinds vnto vs , but for a time , as neither profitable nor wholsome , we desire that you would confirme and continue it by th● buls of your Letters . 3 Wee beseech you for the finall defence , and obse●uation of all things compounded , and for the good order in the Spiritualties , you would prouide for vs a good and lawfull Pastor ▪ which shall seeme to vs most meete for our Kingdome . 4 Wee desire you , for the worthy 〈◊〉 of our Realme , that you will direct Letters of the sacred Councell , declaring to all Princes Seculer and Spirituall , Cities and Communalties ▪ according to the compositions . 5 Wee desire you ▪ that in the discussing of the matter of the Communion vnder both kinds , that you will proceede no otherwise then according to the Lawe of God , the Order of Christ and his Apostles , the generall Councell and minds of holy Doctors , truely grounded vpon the Lawe of God. 6 We● d●sire , that for the great affection of our people , you will giue vs the libertie to communicate to ●oung children the Sacrame●t of the Supper ; for if thi● vse of Communicating be taken away , which our Kingdome , being godly mooued by the wr●tings of most great and holy Doctors , and brought in by examples , hath receiued as Catholicke , and exercised now a long time , it would rise vp to an intollerable offence amongst the people , and their mindes would bée grieuously v●xed and troubled . 7 Wee require you , that you would permit , at least , the Gospels , Epistles , and Crede , to bee read in the Church , in our vulger tongue , to moue the people to deuotion , for it hath beene so vsed of olde time in the Church , and in our 〈◊〉 . 8 Wee desire , that Prebends , and collacions of certaine benefices o● Cathedral 〈◊〉 Churches , may bee annexed and incorporated vnto the Uniuersitie of Prage , that it may be increased and pre●erred . 9 Wee r●quire ▪ that with all●are and studie , you will watch and séeke for that long desired , and most necessarie reformation of the Church , and Christian Religion , and effectually labour f●r the rooting out of all publike e●ils , as well in the head as in the members , as you haue often promised , in our Kingdome in the Compositio●s , and as our fourth Article , touching the auoiding all publicke euils , doth exact and require . In this Councell was ordained the feast of the Conce●tion of our Lady , and the feast of the Uisitation of our Lady . In this Councell there was diligent ca●e about reformation of the Church , that through euery Church apt and méete Ministers might bee app●inted , which may shine in vertue and knowledge , to the glory of Christ , and the healthfull edifying of the Christian people , whereunto the multitude of expectatiue gifts haue béene a great impediment ; hereby often times , vnméete Ministers are appointed for the Churches , and they giue occasion to desire anothers death , and many contentions are mo●ed a●ongst the seruants of God , and the ambition and gréedie desire of pluralities maintained , and the substance of Kingdomes consumed , poore men suffer vexations , by running to Rome ▪ they are often by the way robbed , murdered , afflicted with diuerse plagues , and hauing spent their pa●rimony , left them by their parents , are constrained ●o liue in extreame pouertie . Many craue benefices which haue no iust title , and get the same , and such as haue most craft and subtiltie to deceiue , and greatest substa●●● to contend in the Lawe , doo great wrongs : the Eccle●●asticall order is confounded , whiles euery mans Iudgement is not preserued ; and the Pope , by chalenging and taking vpon him too much , the Office of Superiours is drowned from more waightie and fruitfull matters , and intends not to the guiding and correction of the inferiours , as publicke vtilitie requireth , all which things bring a great confusion vnto the Clergie , to the great preiudice of Gods true worship , and the publike saluation . THE SIXT SECTION OF this Ecclesiasticall Historie . THIS Storie following , and that before confuteth the vaine opinion of some , that this Religion now vsed , hath risen but twentie or thirtie yeares since , and manifesteth that it hath béene spred in England this 220. yeares , and often sparkled before that time , although it flamed not so as it hath done within this 100. yeares and more , w●o although they were not so strongly armed in their cause , as of late yeares , yet were they warriours in Christs Church , and although they gaue back for tyranny , yet Iudge the best , and referre the cause to God , who euealeth all things according to his determinate will and time , there hath bin no realme more fertile for Marters then England . Oxford was as a continuall spr●ng of Christian knowledge whence , as out of the Troiane horse , hath come so many inuincible wit●esses of the truth , amongst whom William Taylor , Master of 〈◊〉 , hath not deserued the least praise , being a fauorer of Wickliffe ▪ who because he had written cer●ain things against the inuocation of saints , and many other matters , after he had recanted nine articles , returned vnto th● right way , and with a maruellous constancie , 〈◊〉 bu●●t in Smithfield the 7 of March. Iohn Florence , a Turner of Shelton , in the Di●cesse of Norwich , was attached because he held and taught that the Pope and Cardinals haue no power to const●tute Lawes , that nor day is to be kept holiday , but Sunday . That there ought to be no fast , but of the Qua●uor temporum . That Images are not to be worshipped ▪ not lights to be set before them . Not 〈◊〉 goe on Pilgrimage , nor offe● for the dead , or with women that are purified . That Curates should not claime Tithes by any exaction , and that they should be diuided amongst the poore . That such as sweare by their life , or power , except they repent , shall be dam●●d . He was brought before the Chauncellour , and forced to abiure , and was sworne not to hold or teach any thing contrary to the determination of the Church of Rome , nor to helpe or ayde any that should so doe . He was inioyned for penan●● thr●● Sund●ies Solemne Procession in the Cathedral Church of Norwich , to be whipped before all the people , and three other Sundaies about his Parish Church of Shelton , bare f●●ted , & bare necked , his bodie being couered with a canu●s shirt , and canu●s briches , carying in his hand a Taper of a pound waight , & so was dismissed . Richard Belward of Erisam , in the Diocesse of Norwich , was accused for holding , and teaching , that Ecclesiasticall Minist●re and Ordinaries , haue no power to excommunicate ; and though the Bishop excommunicate any , God doth absol●e them . And that he held the opinion of Sir Iohn Oldcastle . And that such as goe on Pilgrimage , offering to Images , are excommunicated , because they ought to giue to the poore which are aliue , and not to the dead . And that the Curates sell God on Easter day , when they receiue Offerings , before they minister the Sacraments . And that hee councelled ●●uerse women that they should not offer for the dead , nor with women that were puri●●●● ▪ and for that he called his neighbours fooles for not learning his sect , and that they of 〈◊〉 sect were able to confute all others , and that we ought not to pray vnto the Saints 〈◊〉 heauen , but onely to God , and that he kéept schooles of Lolardie in Dichingham , 〈◊〉 that a Parchment maker bringeth him bookes from London , containing 〈◊〉 Doctrine . The Bishop of Norwich si●ting in Iudgement vpon him , he denied his articles , and was purged by 〈◊〉 of his neighbours , swearing that he would not teach or defend any thin● contrary to the Church of Rome , and the aforesaid parchment-maker was likewise accused vpon the aforesaid Artic●es who d●nyed them , and was likewise purged by his neighb●urs , and sword in like manner . Also sir Hugh Pie Chaplen of L●dney was likewi●e accused before the said Bishop of Norwich , for holding that the people ought not to goe on pilgrimage , and that people ought not to giue almes to Images , but to the poore That the Image of the Crosse , & other Images are not to be worshiped , and that he had cast the Crosse of Brome hold into the fire to be burnt , which he tooke from one of Ludney , which he denied , & purged himselfe by three Laymen , and three Priests & was sworne , as before . In this yeare , Henry the fift sent a most cruell Commission vnto Iohn Exeter , and Iacolet Germaine , kéeper of the Castle of Colchester , for the apprehending of sir William White Priest , and Thomas Chaplin of Setling in Northfolke ; and William Northamton Priest , and all other suspected of Lolardy , and to commit them to prison , by vertue of which Commi●●ion , sixe persons were attached in Bu●gay of Norwich , whose names were so defaced through antiquitie , that there remained but three names in the worne booke to be red , to wit , Iohn Teaderton in Kent , Bartholomew Monke of Ensham in Norfolke , Corneleader ▪ a ma●ie● man ; these three were in the custodie of the Duke of Norfolke , in the Castle of Fremingham . We finde also in the Diocesse of Norfolke , and Suffolke , specially in the townes of Bechels , Ersham , and Ludney within the space of three or foure yeares , 120. men and women , which sustained great vexation for the profession of Christs Faith , whose names are recited in the booke at large ; the Articles that were generally obiected against them , were ; That auriculer confession is not to bee made vnto a Priest , but vnto God , because no Priest hath no power to absolue a sinner . That no Priest can make the body of Christ in the Sacrament , and that material bread remaineth after consecation . That euery true Christian man is a Priest to God. That none is bound , vnder paine of damnation , to Lent , or other dayes prohibited . That the Pope is Antichrist , and his Prelates Antichrists disciples ; and that the Pope hath no power to binde and lose on earth ; and that it is lawfull to doe any worke , except sinne , vpon the holy daies . That Priests may haue wiues lawfully . That the Communications of the Prelates are not to be regarded . That it is not lawfull to sweare in priuate causes . That men ought no goe on Pilgrimage , nor giue honour vnto Images of the Crosse , of our Lady , or other Saints . That holy water hath no more vertue then other water . That the death of Thomas Becket was neither holy nor meritorious . That relickes , as dead mens bones , ought not to be worshipped , or digged out of graues , or set vp in Shrines ▪ That prayers made in all places are acceptable to God. That men ought not to pray to any Saints , but onely to God. That bels , and ringing in the Church were ordained to fill the Priests purses . That it is no sinne to withstand the Ecclesiasticall precepts . That the Catholicke Church is only the Congregation of the elect ; they did so agree in vniforme faith , that whatsoeuer one did hold , all did maintaine . William White , being a follower of Iohn Wickliffe , yet laboured continually , vnto the glory of his spoute Christ , by reading , writing , and preaching . The principall points of his Doctrine were these which he was forced to recant at Canterbury . That men should seeke for forgiuenesse of sins only at Gods hands , that the wicked liuing of the Pope , and his holinesse , is nothing else but a diuelish estate , and heauie yoke of Antichrist : therfore an enemy to Christs truth , that men ought not to worship Images or other Idolatrous paintings , nor the holy men which are deade . That the Romish Church is the figtree that Christ cursed , because it brought forth no fruit of the true belief . That such as weare Coules , or are annointed , and shorne , are the Lance-knights , and soldiers of Lucifer , and that all of them , because their lamps are not burning , shal be shut out when the Lord Christ shall come : after his said recantation he was much more stronger in Christ , and confessed his errour and offence , and busying himselfe in preaching and conuerting the people to the doctrine of Christ in Norfolke , he was apprehended by vertue of the Kings letters aforesaid , and brought before the Bishop of Norwich , by whom hee was contemned of 30. Articles and burned the said yeare in Norwich , who was of so deuout and holy life that all the people had him in great reuerence . One Margery wright confessed , if any Saints were to be prayd vnto , she would rather pray vnto him then any other , when he was come to the stake , thinking to open his mouth to exhort the people , one of the Bishops seruants strooke him in the mouth . Thus he receiued the Crowne of Marterdome , to the grife of all good men in Norfolke ; his wife following his steps , by ●er teaching , confirmed many in the trueth . Wherefore shee suffered much trouble and punishment that yeare . By the saide Bishoppe the same yeare also was burned father Abraham of ●olchester , and Iohn Waddon Priest , for the like Article . Amongst them that were arrested , and caused to abiure ; in this yeare ▪ as aforesaid ▪ was Thomas Pie , and Iohn Mendham of Aldbor●ough , who being conuicted vpon diuerse Articles before mentioned , were ioyned penance sixe whippings about the 〈◊〉 Church of Alborrough , before a solemne Procession , sixe seuerall Sundaies ; and three whippings three seueral Market daies about the Market Place of 〈…〉 heads , necks , legs , and feete bare ▪ their bodies onely couered with their 〈◊〉 and breeches , either of them carying a taper in his hand , of a pound waigh● , which t●pe , the last Sunday after the Penance 〈◊〉 , they should deuoutly offe● vnto the high Altar of the Church of Alborrough , at the time of the ●ffe●tory of the high Masse ; and that going about the Market pl●ce aforesaid , they shal make foure stays ▪ euery one to receiue deuoutly thrée whips , and if they would not obey this monition , they were to be cited to appeare before the Bishop , to shew cause why they should not bee excommunicated , and to receiue such punishment as Iustice shall prouide in that behalfe , this was their 〈…〉 of penance , howbeit some were often more cruelly handled , and after banished out of the Dioces : and others were more stra●ly vsed by l●ng imprisonment , whereof we will briefly rehearse one or two for example . Iohn Beuerley , alias Bat●ile , a labourer , hauing lye● long in Irons , and hauing nothing proued against him , the Commissary made him sweare , that euery yeare after he would confesse is slune , once a yeare vnto his Curate , and receiue the Sacrament at Easter , and for his penance , the Friday , and Saturday next following , hee should fast br●ad and water , and vpon the Saturday be whipped from the Bishops Palace 〈◊〉 Norwich , about all the streets , and the Market place , hauing in his hand a waxe candle of two pence , to offer to the Image of the Trinitie , after he had done his penance ; and because he had eaten flesh on Easter day and was not shriuen in Lent , nor receiued on Easter day , the Iudge inioyned him he should fast Tuesday . Wednesday , and Friday , in Whitsun weeke , hauing but one meale a day of Fish and other white meates , and depart out of the Dioces , and neuer come there againe . Iohn Skilley of Flixton Miller , was forced to abiure , for holding the Articles aforesaid , and for receiuing certaine godly men into his house , had a most sharpe penance ▪ seauen yeares imprisonment in the Monastery of Langly . and to fast with bread & water , euery Friday , and to appeare euery Wednesday in the beginning of Lent , and euery Munday , and Thursday for two yeares after the seauen yeares , before the Bishop , his successor , and Commissary in the Cathedrall Church of Norwich , together with other penit●ntiaries , to doe open penance for his offence , diuerse others the same yeare were forced to abiuration and penance . In this next yeare , in the same Register , were sixteene , or seauenteene , that were examined , and did penance likewise , amongst whom was Iohn Baker , otherwise called Vsher Tunstall , who for hauing a booke with the Pater noster , Aue , and Creede in English , and for other Articles of Fasting , Confession , and inuocation , was constrained to abiure , and doe such penance as others did before him . Another was Margerie Ba●kster , wife of Willam Backster , against whom , one Ioane Cliffe and was compelled by the Bishop to depose . First , that she bad her take héede of swearing , else a Bee would sting her tongue , and venime her soule : and that she rebuked her for saying Pater nosters to the Cruci●ixe , and Aue Maries to our Lady ; saying , you will doe ill in 〈◊〉 , or praying to such Images , and that God will giue no more reward for such prayers , then a ●endle , put vnder the foote , will giue light in the night , saying , that lewde wrights of stockes hewe such Crosses and Images , and lewde Painters gleere them with coloures , and opened her armes , and tolde her , this is the true Crosse of Christ : And that she said , if euery Sacrament were God and the very bodie of Christ , then 1000. Priests and more , doe euery day make a 1000. such Gods , and eate them , and voide them out of their hinder parts , filthily stinking vnder euery hedge , where you may finde many such Gods. It shall neuer be my God , it was falsly and deceitfully ordained by the Priests , to induce simple people to Idolatry . for it is onely materiall bread . And that Thomas of Canterbury , whom the people cal● Saint Thomas , was a false Traytor , and damned in Hell. And that the Pope , Cardinals , Archbishops , Bishops , and especially the Bishop of Norwich , and others that support Heresies , and Idolatries , shall shortly haue the same , or worse mischiefe so fall vpon them , then that cursed man Thomas of Canterbury had , for they cursedly dec●iae the people with false m●mmetries , to extort money to maintaine their pride , riot , and idlenesse , and haue slaine the true Preachers or Go●● Lawe . And that she said , that none was bound to fast in Lent , or other daies appointed . and that it was lawfull to eate flesh , and other meates vpon the said dayes that Pope S●luester made the Lent. And that William White was a good man , and falsly condemned , and at his execution , when he would haue exhorted the people , a Deuill , one of Bishop Caiphas his seruants , stroc●e him on the lips , that he could not declare the will of God. And that shee taught her not to goe to Pilgrimage , to the Lady of Walsingham , or any other Saint or place . And that she desired this deponent , and her maid , to come in the night to her chamber , to heare her husband reade the Lawe of Christ vnto them . And that she saide , that the people did worship Deuils which fell from Heauen with Lucifer , and entred into the Image which stand in the Churches , so that the people which worship Images ●ommit Idolatry . And that holy bread and water are but trifles . And they are excommunicated that first ordained bels , And that the Saturday after Aswednesday , shee had a pot séething ouer the fire , with a piece of Baken and Otmeale seething in it . Others also were sworne , which confirmed the former depositions , but wee finds no mention in Regester what became of her . Diuerse good men , this yeare were accused by the deposition of one William Wright , their names appeare in the booke at large . And the said William Wright deposed that it is read in the Prophecies amongst the Lollards , that their sect shall bee , in manner , destroyed , yet at the length it shall preuaile , and haue the victory against all her enemies . Iohn Burrell , seruant to Thomas Moone of Ludney , in the Dioces of Norwich , was apprehended , and it was obiected against him , besides the Articles before mentioned , that hee held that the Catholicke Church , is the Seules of euery good Christian. That Lent , and other Fasting-dayes , were ordained of the Priests , and not of God : and that men may eate flesh , or fish indifferently vpon those dayes : That Pilgrimage ought not to be made , but to the poore . That it is not lawfull to sweare , but in c●se of of life and death . That Masses , and prayers for the Soules of the dead are vaine , and that the deade are either in Heauen , or Hell , for there is no Purg●tory , but this world . He was forced to 〈◊〉 and suffer like punishment as before . Thomas Moone of Lud●ey was apprehended , and the Articles aforesaid laid against him , especially that he had receiued , comforted , and supported diuerse , vpon which hee being con●●ct , was forced to abiure , and receiue like penance . Robert Grigges , of Martham was brought before the Bishop for the Articles aforesaid , especial●y for affirming that the Sacrament of confirmation by the Bishop did auaile nothing to saluation , that it was no sinne to withstand the ordinances of the Church of Rome , that holy bread and water were but trifles , and that they were the worse for the con●urations and characters made ouer them , he was forced to abiure and suffer penance as aforesaid . Iohn Finch of Colchester , was taken in Ipswich , and brought before the Bishop , and being conuicted of the aforesaid Articles , was inioyned penance three whippings three seuerall Sundaies in solemne Procession about the Cathedrall Church of Norwich , and thrée whippings about the Market place , thrée principall market daies ; his head , necke , and ●eete bare , his bodie couered onely with a short shirt , with a taper of waxe of a pound waight in his hands , which the next Sunday after his penance , he● should offer vnto the Triuitie , and euery Ashwednesday , and Munday , and Thursday three yeare after , hée should appeare before the Ordinary , in the Cathedral Church , to doe open penance amongst other penitontiar●es . About the same time , shortly after the Coronation of King Henry the sixt , one Richard Houeden a wool winder , and Citizen of London , was crowned with Martyrdome , whenby no perswasions he could be drawne from the opinions of Wickliffe , as Fabian writeth , he burned hard by the Tower of London . Nicholas , Canon of Eye , was brought before the Bishop of Norwich , and many witnesses being sworne against him , they appointed one to speake for them all . First , that on Easter day , all the Parish going of Procession , he went the contrary way , deciding them , and méeting them . Hée confessed it , and ●houg●t he did well therein . And that he should say ; If the Sacrament of the Alter be very God , and very man , then God may be put in a small roome , as when it is in the Pri●sts mouth . And why may not wee 〈…〉 as well vpon F●●daies and other prohibited dayes , as the Priests eate the flesh and bloud of our Lord euery day . To which he answered , hee thought hee had spoken well therein . Item , that on Corpus Christi day , at the eleuation of high Masse , when all kneeled downe , and held vp their hands , and did reuerence to the Sacrament , he went behind a piller , turned his face from the Altar , and mocked them . He affirmed , he thought he did well in so doing . Item , when his moth●r would lift vp his right hand to crosse himselfe from the 〈◊〉 and assaults of the Deuill , hee mocked her . This , hee thought , it was well done . Item vpon All-ballend day , at the eleuation of the Masse , when many lighted torches , 〈◊〉 them vp to the Altar , and knéeled downe there , in honour of the Sacrament , hee standing behinde the Priest with a fozeh , turned his backe to the Priest , and would 〈◊〉 no ●euerence . He said , he did well therein . Item , that he said , he doubted whether in the Sacrament of the Altar were the very body of Christ or no. This Article he confessed to be true . Item , that he beleeued that a man ought not to confesse his sinnes to a Priest. This Article he also confessed . After , he was conuicted , and enioyned for penance three whippings about the Cloyster of the Cathedrall Church of Norwich , before a solemne Procession , barefooted and bare headed , as the aforesaid ponitentiaries , and to be kept in prison vntill the Bishop came into the Dioces , least he should enuenoms the flocke . Thus you haue the troubles , which in the aforesaid foure yeares , hapned in Norfolke and Suffolke , hauing shewed certaine notable examples , sufficient to declare the rest , for their opinions , neither their penance did differ , otherwise then by these examples may bee seene . Thomas Bagley Priest , Uicar of Malden , being a valiant Disciple , and adherent of Wickliffe , was condemned by the Bishops of Heresie , at London , about the middest of Lent , and was disgeaded , and burned in Smithf●eld . The same years was Paul Craws a Bohemian , taken at Saint Andrewes , by the Bishop , and deliuered to the Seculer power , to be burned , for holding contrary opinions touching the Sacrament of the Altar , the worshipping of Saints , auriculer confession , with other of Wickliffes opinions . Thomas Rhedon a Frenchman , a Carmelits Frier , which take their name of Mount Carmelus , came with the Uenitian Embassadors into Italy , trusting that hee should finde there some , by whose good life hee might bée edified , but the successe of the matter did frustrate his hope , for hee found nothing but hypocritie , and golde and siluer in stead of heauenly gifts ; pompe and pride raigned in place of godlinesse , in stéed of learning and studie , flo●h●ulnesse and superstition , and for Apostlolike simplicity tyranny and hautinesse ; they did so passe all measure and patiencs , that hee could by no meanes refraine his tongue , in so great corruption of the Church , and by continual preaching , got great enuie and hatred . The Rulers began to consult together , by what meanes they might circumuent this mans life , for it is a continuall custome amongst the Prelates , that if any man displease them , and speake any thing which is hurtfull so their lucre , by and by they frame Articles of some heresie against him , ouerwhelme him with suspition , seeke to intangle him with questions , and so condemne him , and destroy him . This is their godl●nesse and peaceable order : they gathered these Articles against him . That the Church lacketh reformation : That it shall be punished , and reformed : That 〈◊〉 , Iewes , Turkes , and Moores shall be conuerted vnto Christ in the latter daies : And that abhominations are vsed at Rome : That the vniust excommunication of the Pope is not to be feared , and those which doe not obserue the same , doe not sinne : Eugenius was Pope , then this good man Thomas Rheden was taken and brought before him , and from thence to prison , and after sundry greeuous torments was brought before the Iudges , and was condemned to be burned foure yeares after he came to Rome . In this yeare the maruellous inuention of Printing was first found out , by one Iohn Guttenbergh in Strawsborrow , and afterwards by him made perfect in Ments , our dayes declare how profitable this hath beene vnto all the world : if wee consider that thereby ignorance is vtterly banished , the truth declared , and the Pope and Antichrist vtterly subuerted , which could neuer haue been , if this most worthy Science had not been found out , for before Bookes were so scarce , and at such excesse price , that few could thereby attaine to knowledge : heerein the prophesie of the Sybils is fulfilled , that Flaxe and Lime should ouerthrow Antichrist . Reynold Peacock , Bishop of Chichester , was for his godlinesse and profession of the Gospell afflicted and tormented , and made to recant , and after put to death in prison : he was brought before Thomas Archbishop of Canterbury at Lambeth , in which Conuocation the Duke of Buckingham was present : whereas besides many other Articles , the presence of bread in the Sacrament was laid vnto Pecock ; insomuch that the Sacrament , the knot of amitie , ordained by Christ , to the great comfort of the Church , through the enuy of Sathan , it turned into a matter of most greeuous discord , that no matter hath continued so many yeares more pernitious to mans saluation : Hee declared many things worthy of a good Diuine : they laboured for their dignitie and gaine , and so much the more earnestly , because they had gotten an Aduersarie , whose authoritie the higher it was in the Church , i● would bring the greater ruine of their tyranny and estimation among the people . First , the matter was attempted by priuate Coloquies ; after by a terrible Iudgement , threatning present death , with threatning exhortations , mingled with flattering promises , granting him further time to consult , that the delay of death might make his life the sweeter : They gaue him hope of his life and Dignitie if hee would recant , till at length his minde began to quaile : by and by a recantation was made by the Bishoppes , the effect whereof followeth . Which when he declared vnto the people , hee did so pronounce that hee was carried againe to prison , from whence hee could not bee deliuered but by death : The Articles that were mentioned in the Recantation to bee recanted were , that first it is not necessarie to beleeue that CHRIST after his death descended into Hell , that it is not necessarie to Saluation to beleeue in the Catholicke Church , nor to beleeue the Communion of Saints , neither the body materiall in the Sacrament : and that the vniuersall Church may e●re in matters pertaining vnto Faith ; and that it is not necessarie to saluation to beleeue the generall Councell . Wee shewed before in the latter end of the Councell of Basil , how Eugenius was deposed , and Foelix Duke of Sauoy elected Pope . Wherevpon arose great discords . Eugenius sent his Orators into Germany , to perswade them to infringe the Councell of Basil , and the Dolphin of France , set on by the said Eugenius , led an armie of fiue and twenty thousand men into Alsatia , and laide siege vnto Basil to disturbe the Councell , hauing there a great conflict with the Germaines with great slaughter , whereby the Councell could not bee kept any longer in Germany , but in France through the pragmaticall sanction of the French King After Eugenius brought to passe by the Emperour , and his Orators of which Aeneas Siluius was one , that they were content to giue ouer the Councell of Basil. Frederick of Austridge not beeing yet Emperour , but labouring for the Empire , brought to passe that Foelix , which was chosen Pope in the Councell of Basil , was content to resigne his papacie vnto Nicholas the eight , successor to Eugenius , of the which Nicholas , the said Frederick was confirmed Emperour at Rome , and there crowned in the yeere one thousand foure hundred fifty and one . This Pope , to gather great summes of Mony , appointed a Iubile in the yeare of our Lord 1450. there resorted great number of people to Rome , more then at any time before were seene there . At which time , as there were a great sort of people going to Mount Uaticane , to behold the Image of our Sauiour , which they had there to shew to Pilgrims , a Mule of the Cardinals of Saint Marke comming that way , the people for multitude being not able to voyde the way , one or two falling vpon the Mule , there was such a throng , that two hundred men and thrée horses were strangled vpon the bridge , and many fell ouer into the water and were drowued : wherefore the Pope caused the small houses to bee plucked downe , to make the Bridge broader . In the yeare 1453. Constantinople was taken by the Turkes . In the yeare one thousand foure hundred fifty fiue , when the death of Pope Nicholas was published , the Germaines bewayling their miserable estate , perswaded the Emperour that he should be no longer vnder the Popes obedience , except they first obtained certaine thinges touching the Charter of Apeales , shewing that they were in worse case then eyther the French-men or Italians , and as it were their Seruants , and especially of the Italians : that they alone had not the vse of their Lawes , and that the French Nation had not made their sute in vaine vnto their King , against the exactions of the Popes , by whom they were defended , which also prouided decrées for the liberty of his people : The Emperour promised , hee would prouide for them , no lesse then the King of Fraunce had done for the French-men . But Aeneas Siluius brake off the matter , saying ; Though there bee variance amongst Princes in waighty matters , yet peace may be made againe : but betweene the Prince and the Common people , there is alwaies mortall hatred , and because he should be Successour vnto the Pope ; hee concluded , he thought it better to accord to the Pope , then to follow their desires , whose minds are led with couetousnesse , rather then by reason : and the Emperour chose him Ambassadour to Pope Calixtus , to sweare vnto him in his Name , and to promise the absolute obedience of all Germany . Thus twice Fridericke of Austrich contemned and derided the Germaines , frustrating them of their natiue ordinances , and brought them into subiection vnder the Pope , which was the cause that seauen yeares before his death , he caused his Sonne Maximillian to bee crowned King of the Romaines , least after his death the Empire should be transported vnto another Familie , as it afterwards came to passe . Whereupon Germany being in this miserable pouerty , and greeuous subiection of the Popes tyranny and polling , with teares and sighes lamenting their estate , continued so almost vnto Luthers time , as those Histories hereafter doe testifie . The Ambassadour of the Arch-bishop of Maydenburge , Henry Token , writeth , that in the Councell of Basill , the Arch-bishop of Lyons did declare , that in Pope Martines time , there came out of Fraunce to the Court of Rome , nine millions of Gold , which was gathered by the Byshops and Prelats , besides the poore Clergy , which daily without number runne vnto the Court of Rome , carrying with them all their whole substance . The Arch-byshoppe of Turonne said , also at Basill , that three Millions of Gold in his time came to Rome in foureteene yeares of the Prelates , besides the poore Cleargy , which daily runne to that Court. Let the man which feareth God , iudge what a deuouring Gulfe this is , a million containeth ten hundred thousand . Sir Roger Ounley followed the Lord Cobham , and Sir Roger Acton being a Knight of like Nobility and Order , and pertaker of the like cause : a man endewed with like valiantnesse and godlinesse , whom we reade in certaine Annals to be hanged for the truth , 1441. Although there haue beene many Women which haue followed their spouse Christ by torments , banishment , and death ; yet the first that commeth to our handes , is Elinor Cobham , a Woman , nothing degenerating from her stocke , kindred and name , albeit wee can finde no other thing of her but for suspition of heresie , that is to say , for the loue and desire of the truth , she was by the papists banished into the I●e of Man , whom a fewe yeares after there followed a woman , who for her constancy and vertue was greatly to be praised , being mother of the Lady Yong , she perseuered vnto the fire with a stout and manly courage , for the profession of the Gospel , and was burned . Hieronimus Sauonarola , being singularly well learned , and a Monke in Italy preached sore against the euill life of the spiritualtie , especially of his owne order , saying they were the springs of all mischiefes , and by the help of certaine learned men , began to seeke reformation in his owne order . The Pope fearing him , being in great reputation amongst all men , least hee should diminish his authoritie , hee ordained his Uicar to reforme this matter . But the said Hierome withstood him alwaies : wherefore hee was accursed , yet he left not off preaching , but threatned Italy , with the indignation of GOD , and prophesied that the Land should bee ouerthrowne , for the pride and wickednesse of the people , and for the vntruth and hypocrisie of the Clergy , which came to passe when King Charles came to Rome , and besieged Pope Alexander that hee was forced to make composition with him . Because the said Hierome would not leaue preaching , hee was commanded to appeare before the Pope to giue account of his new learning , but hee went not . Then was hee againe forbidden to preach , and his learning condemned as false and seditions , whereby he left off preaching : But when the people ●ore hungred for Gods Word , and were instant vpon him that hee would preach againe , hee beganne againe to preach in Florence ; many exhorted him to the contrarie , but he regarded it not but went forward freely . When the Pope and his Shauellings heard thereof they were greatly inflamed against him , and cursed him as an obstinate heretick : yet hee proceeded in teaching the people , saying men ought not to regard such curses which is against the true doctrine and the common Prophets ; for by preaching wée should be learned and amended , Christs Kingdome inlarged and the Kingdome of the Diuell ouerthrowne . He desired to teach no other thing then the pure word of God , often protesting , that all men should certifie him if they heard him teach any thing contrary therunto : for in his conscience he knew nothing which he had taught but the pure word of God. What his doctrine was , may easily be iudged by his books he wrote . After that he was taken , with two Friers with him which fauoured his learning , named Dominick and Siluester , and carried to prison , where he wrote a godly meditation vpon the most comfortable one and fiftieth Psalme ; wherein hée excellently described the strife betwixt the flesh and spirit . The Popes Legats came to Florence , and called forth these thrée good men , threatning them maruellously , but they continued still constant . Then they gathered Articles against them , whereuppon they were condemned , and were first hanged vp openly in the market-place , after burned to ashes , and the ashes cast into the riuer of Ar●e . This man foreshewed of the destruction of Florence , Rome , and the reuenues of the Church , and that the Turks and Moores in the latter day should be conuerted to Christ , and that one like vnto Cyrus should passe the Alpes into Italy , and vtterly destroy it . Philip Norice an Irishman , professor at Oxford , though he was not burned , yet he was long time troubled with the religious rout . Thomas Norice for the profession of the Gospell was by the Bishop condemned and burned in Norwich . Elizabeth Sampson was conuented in the Consistorie of London for saying our Lady of Wildesdon was a burnt arst else and stock ; and if she could helpe men and women which goe to her on pilgrimage , she would not haue suffered her tayle to be burnt : and why would she or the Lady Crome that puppet , be worshipped ? It were better to giue almes to the poore then to goe on pilgrimage , and that she called the Image of S. Sauiour , Sin Sauiour with Kite lips , and that she said she could make as good bread as that which the Priest occupied , and that it was not the body of Christ , for that Christ could not be both in heauen and earth at one time : wherefore she was compelled to abiure . One Thomas , a Priest of Norwich , was burned in the village of Eckels . When he was in prison , by perswasions , he was led away from his former opinions , wherfore for pennance he went to be burned vpon sharp hurdles made of Thornes . Ioane Baker of S. Margets in new Fish-stréete in London , for saying to the Parish Priest of Bow , that the Crucifixe was not to be worshipped , and that she was sorry she had gone so many times on pilgrimage to S. Sauiour and others , being they were but Mammots and false Gods , and that she could heare a better Sermon at home then at Pauls Crosse ; and that she said , the Lady Yong died a Martire , and that Sampsons Wife was punished for saying the truth , and that the Pope hath no power to forgiue sinnes , she was constrained to abiure . One Thomas Bingy , an old reuerend man , was burned at Norwich , because hee had not receiued the Sacrament in 14. yeares , and abhorred the Popish kind of administration thereof . One Pope , a Weauer in Eye , an old man , about the quarrell of the Sacrament , was martired . About the same time , one Peake was burned at Ipswich , because he gaue one of the Sacrament Cakes vnto a Dog , the Dog was burned in the fire with him , wherat he laughed , saying ; they did the Dog great wrong , because he was not abiured : for it was the manner , that those which they called Heretickes , might bee saued if they would recant . Complaints of the Germaines to Maximillian the Emperour , against the Popes oppression . FIrst , the Popes think themselues not bound to obserue the Buls and priuiledges granted by their Predecessors , but will dispence with , and rebuke the same at the instance of euery vile person . That the election of Prelats is oft put backe , and the election of Presidentship of mony-places obtained with great cost : as the church of Spire and Hasels , whose Bull for the election of their President , is made frustrate in the life of him that granted it . That the greatest Ecclesiasticall Dignities , are reserued for Cardinals and Notaries . That expectatiue Aduousons are graunted without number , so that much Money is laid out for such Aduousons , and in going to Law for them : whereupon is this prouerbe ; He that will haue an Aduouson at Rome , must haue 100. or 200. péeces of Gold for the obtaining thereof , that he need no● to prosecute Law. That yearely Reuenues are exacted without mercy , for new Offices and new Seruants : That the rule of Churches , are giuen at Rome to them that are more fit to féeds Mules : That new indulgences are graunted with reuocation of the old , to scrape Mony together . That tenths are exacted , by pretence of making warre against the Turke and no expedition followeth thereon ; and that the causes which might bee determined in Germany , are carried vnto the Court of Rome . That it is intollerable to the Germaines to pay so great A●mats for the confirmation of the Byshops and Arch-bishops , where the Arch-bishop of Ments was wont to pay but 10000. Florens for his confirmation , It was after augmented to 20000. Florens , then to 25000. Florens , and at last to 27000. Florens : And in one Popes time , this was seauen times paid out of the Arch-bishopprick of Ments , that the Arch-bishop hath beene faine to borrow it of Marchants , and to pay them againe , forced to exact a Subsidy vpon his poore Husbandmen , so that our people are brought to extreame pouerty , and mooued to rebellion to seeke their libertie , greeuously murmuring against the Cleargy . Iames , Arch-byshop of Ments said at his death , he was sorry for nothing , as for that his poore Subiects should after his death be forced againe to pay a greeuous exaction for the Pall : therefore let the Pope , as a godly Father , deale more fauourably with his Children the Germaines , least men follow the example of the Bohemians , and swarue from him , especially let him be more fauorable vnto the Bishops , that die so soone one after another : whereof there be fiftie Bishoppricks , besides many Abbots in Germany that are confirmed at Rome , otherwise Germany will want treasure and Munition of warre against their enemies , and to preserue peace , and minister Iustice to euerie man , and banish away murderers and theeues , and repaire Churches and Monasteries and Hospitals , and other necessaries . There were besides these 100. grieuances , complained vpon to the Popes Legats , in the raign of the Emperor Charles the fift , out of which we haue but touched certaine which we thought to be most effectuall . First , that many things are commaunded and forbidden by mens Constitutions , contrary to the commandement of God , as innumerable lets of Matrimony , and the vse of meats forbidden , which are created for mans vse , & are indifferently to be receiued with thanks-giuing : by which Constitutions , men are brought into bondage , vntill by Money they obtaine dispensations , so that Money maketh that lawfull to the rich , which is prohibited to the poore , by which snares of mens Lawes , great summes of Money are gathered out of Germany , and it bréeds priuate offences of the poore , when they see themselues intangled in these snares , onely because they haue not the thornes of the Gospell , for so Christ often calleth riches . That those that haue receiued Ecclesiasticall orders , being free from the punishment of Secular Magistrates , doe presume in sinning , and are maintained therein by the principall estates of the Cleargy . They attempt the chastity of Matrons and Uirgins , and by gifts and flattering , they bring to passe , and by their secret confessions , that many , which otherwise would liue honest , haue beene ouercome and moued to sinne : and often they keepe wiues from their husbands , and daughters from their Fathers , threatning them with fire and sword that require them . They offend liuewise daily , in robbery , murders , accusing of Innocents , burning , rapine , theft and counterfeiting Coyne ; besides many other mischiefes , and the Bishops cannot openly punish them , except hee disgrade them ; and they are bound by their Charters , that they dare not punnish them ; therefore necessity and Iustice doth require , that the said priuiledges of the Cleargy should bee abrogated , and that they should haue the same iudgement as the Layty for such offences . That Christians are excommunicated for vaine and prophane causes , for desire of filthy luker , whereby the weake in faith are burdened , and brought to dispaire , where a man ought to be excommunicated only for heresie . That there are so many holydaies , that Husbandmen haue scarce time to gather the fruits of the earth , which were brought forth with so great trauell : and vpon these holidaies innumerable offences are committed . If any fight or shed blood in any hollowed place , it is interdicted , and cannot haue any more seruice done in it , vntill all the Cittizens , with great pompe and expences , haue caused it to be now consecrated , which charge redound vpon the Laity , and none but the Suffragans can baptize Bels , who do affirme , that Bels so baptized , will driue away euill Spirits and T●mpests . Whereupon many Godfathers are appointed : and such as bee rich , at the baptising , hold the Bell-rope , the Suffragan speaking for them , and they all answere , and name the Bell , it hauing a new Garment vpon it : then they goe to sumptuous banquets , to which the Gossips are bidden , the Suffragan and his Chaplaines are sumptuously fed , and yet he must haue a reward , that in small Uillages 100. Florens are often spent about such Christenings . The Officialls of the Arch-bishops for the most part are vnlearned men and of euill conditions , taking thought for nothing but money , where they ought to correct the offences of the Laity , they burthen them with most grieuous offences , and spoyle and robbe them of their goods . When causes belonging to the temporall Court are handled in the Spirituall Court , the Eclesiasti●all Iudges will by no meanes be intreated to remit them to their ordinary Iurisdiction , but if the Temporall Court ho●d any Pley which belongeth to the Spirituall Court , the Iudge shall be excommunicated , they say they may take prophane matters into their hands if the ciuill Magistrate bee negligent in executing iustice , but contrariwise they will not suffer that the like order shall be kept with them by the ciuill Magistrate if they be negligent , and for their vnsatiable desire of money , they suffer and mainetaine vsury , and they take yearely pensions to suffer the Cleargy vnlawfully to dwell with their Concubines and beget children by them , this none can deny except hee will make himselfe as blinde as a mole , and if a man and his wife bee long one from another by reason of warre or otherwise , the Officialls for money will suffer them to commit adultery , calling it suffera●ce ; not without great offence and contempt of matrimony . The Cannons Cathedrall and other Colleagiall Churches , which haue power to chuse their Superiour and Bishop they will choose none except he sweare and bee bound by déed insealed , that in no matter neuer so greiuous he shall be against them , and not to punish any of them if he do offend . The Bishops and Officials in some places doe not only suffer Priests to haue Concubines , so they pay for them , but compell chast Priests ( which liue without Concubines ) to pay tribute for Concubines , affirming the Bishop to be worthy of such money , whereby it is lawfull for them either to kéepe Concubines or no. These and many other Articles were offered vp to the Emperour , in the next assembly of the Princes and States at Wormes , the Archbishops and other States of the Clergy , but hitherto they haue not begunne to amend any thing . After Nicholas the fift succéeded Pope Calixtus the third , hee ordayned at noone and euening the bell to tole the Aues to helpe the souldiers that fought against the Turkes , and for that purpose ordayned the Feast of the transfiguration of Christ , solemnizing it with like pardons and indulgences as Corpus Christi day , and contrary to the Councels of Constance and Basell , hee decreed none should appeale from the Pope to the Councell , and he Canonized for Saints S. Edmond of Canterbury , with diuers others : after him succeeded Pius secundus , which was AEneas Siluius wh●ch wrote the two bookes aforesaid of the Councell of Basill , at that time he was a man of indifferent iudgment , from which beeing Pope hee swarned , seeking by all meanes to abollish the bookes which before he had written . The Prouerbs of this Pius . THe diuine nature of God may rather be comprehended by faith then by disputation . Christian faith is to bée considered not by what reason it is prooued but from whom it procéedeth . A couetous man cannot be satisfied with mony , nor a learned man with knowledge . Learning ought to be to a poore man as siluer , to noble-men as gold . and to Princes in steed of precious stones . An artificiall Oration moueth fooles but not wise men . Sutors in the Law be as birds , the Court is the bayt , the Iudges the nets , and the Lawyers the fowlers . Men are to be giuen to dignities , and not dignities to men . The office of a Bishop is heauy , but it is blessed to him that doth well beare it . A Bishop without learning may be likened to an Asse . An euill Phisition , destroyeth bodies , but an vnlearned Priest destroyeth soules . Marriage was taken from Priests not without great reason , but with much greater reason , it ought to be restored againe . He dissolued certaine Nunnes of the orders of Saint Bridget , and Saint Clare , bidding them depart out that they should burne no more , nor couer a harlot vnder the vesture of Religion . The Epistle of Hulderick is abridged in this Booke before : therefore omitted now . After this Pius secundus , succeeded Pope Paulus secundus , who was wholly set vpon his belly and ambition , voide of all learning , and a hater of all learned men : because his Daughter was reproched , for that shee was gotten in fornication Hes went about to reforme the Lawe of the single life of Priests , had not death preuented him . After him succeeded Sixtus the fourth , which builded in Rome Stewes of both kindes , and thereby got great Reuenues and Rents vnto the Church of Rome : He reduced the yeare of Iubile from fifty , to fiue and twenty yeares : hee instituted the Feasts of the Conception , and of the presentation of Mary , and of Anna her Mother and of Ioseph ; he canonized Bonauenture , and Saint Francis for Saints ; he brought in Beades and made our Ladies Psalter , through Alanus and his Order : He made two and thirty Cardinals in his time . Petrus Ruerius was the first , who in two yeares spent in luxurious ryot 200000. Floreines , and was left six thousand in debt : This Pope licenced the whole Family of the Cardinals to play the Sod●mites the three hot monethes ; Iune , Iuly , and August . After him succéeded Innocentius the eight , as rude & vnlearned as his predecessor : at Polus he caused eight men , and six women , with the Lord of the place , to be condemned for Hereticks , because they said since Peter none was true Uicar of Christ , but they onely which followed the pouerty of Christ. Hee condemned of heresie George the King of Boheme , and depriued him , made his whole stocke to be reiected , and gaue his Kingdome to Mathias King of Panonia . Pope Alexander the sixt succéeded him : Hee receiued two thousand Florens for poisoning Gemen the Turkes brother at Rome . Hee sent for help of the Turkes against the French King : He was vngratefull to the Cardinals that chose him : He commanded Marcinellus one of them to haue his hands and tongue cut off , for speaking against his vices . After sitting with his Cardinals , and the rich Se●ators of Rome at dinner ; his man vnawares bringing a wrong Bottle vnto him he with his Cardinals about him were poisoned : In his time the Angel which stood on the top of the Popes Church was beaten down with thunder ; which thing seemed to declare the ruine of the Pope-dome . Pius the third succéeded Pope : after him Iulius the second , passing all other in iniquitie , as he was going to warre , he cast the keyes of S. Peter into the riuer Tybris , saying , being the keyes of Peter would not serue him to his purpose , he would take himselfe to the sword of Paul. By this Iulius , partly with warre , partly with cursings , in seuen yeares 200000. Christians were destroyed : he got many Citties out of Princes hands by bloudshed : when he was made Pope , he tooke an oath to haue a Councel within two yeares ; but breaking his Oath , he was occupied in warres : whervpon nine of his Cardinals departed from him , and appointed a Councell at P●sa , they alledged the cause , for that the Pope was forsworne , and that they had diuers other crimes to accuse him of , purposing to remooue him from his seate , which hee had obtained through bribes and ambition . Iulius commanded vnder great paine that none obeyed them ; the next yéere he called a Councell . The French King seeing the Pope take part with the Uenetians against him , called a Councell at Thurin , in which Councell they agréed , that the Pope ought not to war against any Prince without cause : and that it was lawfull for the King to defend himselfe against him , and that vniust excommunications were not to bée feared . After the King sent to the Pope the decrées of the Councell , who accursed the French King , with all his Kingdome : and the next yeare after this warlike Pope dyed . The lamentable handling of RICHARD HVN , who was priuily murdered in Lolards Tower in London . HVN had a Child died in his house , the Curate claiming the bearing-shéet for a Mortuar● , Hun answered ; The Infant had no property therein , whereupon he was cited to the Spirituall Court ; he sued the Curate in a Premunire , and then the Priests of mallice accused him of heresie , and brought him to Lolards Tower , where he was found dead , hanging by the necke in a girdle of silke . The Bishop of London called Richard Fitziames and Doctor Horsey , his Chancelor said ●e hanged himselfe ; and the Temporalty said he was murdered : The Coronor summoned a Iury , and viewed the body , and many times they were with the Kings Councell , and heard their opinions , but in the mean season the Bishop burnt the dead carkase in Smithfield , to the abhomination of the people : but after the matter had bee●e heard by the Kings Iudges , and after by the Kings Councell , the King being present ; at las● Doctor Horsey the Chancelor , and one Charles the Bel-ringer of Pauls , an● Ioseph the Bishops Somner , were indicted of murder , and the said Charles being in the Tower of London , of his owne frée will said ; that Maister Chancelor deuised and wrote with his own hand all the heresies that were laid to Huns charge , and that when Richard Hunne was slaine , Iohn Bell-ringer bare vp a Waxe Candle , and I went next to him and Maister Chancelor came vp last , and Hunne was lying in his bed : and Maister Chancelor said , Lay hands on the Theefe , and so all we murdered him , and I put the girdle about his necke , and Iohn Bell-ringer and I did heaue him vp , and maister Chancelor pulled the girdle ouer the staple , and so Hun was hanged . The said Charles , told Iulian Little his maid , he killed him by putting a Wyer vp into his nose . Before that time the Chanceller commaunded to be put vpon Huns necke a great coller of Iron , with a great Chaine , which is to heauy for any man or beast to weare , and long to endure . And before Huns death , the Chanceller came into the Lolards Tower , and kneeled downe before Hunne , holding vp his hands and asked him forgiuenesse ▪ of all he had done and must doe to him . And on the Sonday before the night in which he was destroyed , he caused the Penitentiary of Paules to go to Hun and say a Gospell , and make for him Holy Water , and Holy bread , and giue him , which was done . The Bishop did all he could by word or writing to the King and Cardinals , and the Councell ▪ to smother the matter , affirming that he hanged himselfe , and that the Iury was forsworne , and that the said Charles spoke that which he had done as before , by reason of durance of imprisonment : and that if the King and Councel should fauour this matter , he should not be able to goe abroad for Heretickes ; and by the meanes of him , and the spiritualty , and money , the Chancelor caused the Kinges Atturney to confesse on his arraignement , him not to be guilty : so he escaped to Excester , and for shame neuer durst after come to London . The Historie of Doctor VVESALIANVS . THis Wesalia was complained vpon to Piorherus Archbishop of Mentz , by the Thomists , which is an Order holding of Thomas de Aquino . The Bishop made him answer , he should giue vp all his workes and writings which he had made and preached . This being done , they deuided them amongst themselues , that euery man might finde out what errours and heresies they could . His Articles and opinions were these : That all men be saued fréely and through méere grace by faith in Christ Iesus : frée-will to be nothing ; only that we should beléeue the word of God , and not the glosse of any man or fathers : that the word of God is to be expounded by the collation of one place with another : that Prelats haue no authoritie to make lawes or expound the Scriptures , by any peculiar right more then another : that mens traditions , as Fastings , Feasts , long prayers , Pilgrimations , and such like are to be reiected . Extream vnction and confirmation to be reproued , confession and satisfaction to be reprehended : the primacy of the Pope he also affirmed to be nothing . Upon which Articles this Wesalia by a generall assembly was condemned , and his books to be burned . He bring required of the Councell , what he thought of the Uicar of Christ in earth ? He said he beléeued that Christ left no such Uicar in earth : for ascending into heauen hee said , Behold I am with you &c. By which wordes hee declared that he would substitute vnder him no Uicar in earth : for a Uicar signifieth one who in the absence of the principall hath to doe the workes of the principall . And being asked his opinion of Indulgences and Pardons : he said he beleeued that the treasure-boxe of the merits of Saints could not be distributed of the Pope to others , because their treasure is not left here on earth : for it is written in the Reuelation , Their works follow them ; and that their merits could not be applied to other men , for the satisfaction of their paine due to them : and he called Indulgences and Pardons pias fraudes fidelium . And being asked the question , he said , He thought that hallowing of Altars , Chalics , Uestments , War Candles , Palmes , Hearbes , Holy water , and other diuine things , made them haue no spirituall power in them to driue away any Diuells , and that holy water had no more efficacie then other water , concerning remission of veniniall sinnes and driuing away Diuels , and other effects which the Schoole Doctors attribute vnto it . After these Articles were condemned by the Inquisitor and his assistants , hee said , As you doe with me , if Christ himselfe were here he might be condemned as an hereticke : but within thrée or foure dayes , with much perswasions , he was content to condiscend vnto them , and submit himselfe to their holy mother Church . Doctor VESELVS . THis Veselus and the foresaid Vesalianus were great friends : and when Vesalianus was condemned , this Veselus thought that the Inquisitor would also examine him . He was so worthy a man , that the people called him Luxmundi . He reprehended the Papists doctrines of the diuision of Repentance , and Purgatorie , and workes of Supererogation , and Pardons , and Indulgences , and disputed against them at Rome and at Paris ; so that many of the Popes Court perswaded by him , began to speake more freely and more boldly against these matters then himselfe did : hee disallowed the abuses of the Masses , prayers for the dead , and the Supremacie of the Pope , and that no such supreme head ouer all others ought to bee in the world : and that the Pope hath no authoritie to command , but so farre as truth goeth with him , and that hee ought not to preuaile by commanding , but by teaching that the Pope and the Prelates proceeding against Christes Doctrine , are plaine Antichristes . Hee said those Priestes that had vowed not to marrie , and were not able to bee chaste might breake there vow . Hee said that their forefathers before Albert and Thomas did resist the Popes indulgences , and called them Idolatry , fraude and errour : in his Booke de subditis & superioribus ; he disputeth against the Pope , and his Prelates : affirming , except their Faith be sound , they are not to bee obayed , and that the Pope may erre , and men ought to resist him therein , that superfluous riches in the Clergy doe not profit but hurt . That the Pope doth wickedly distribute the rents of the Church , and the Church itselfe to vnworthy Ministers by Symony for hir own profit : whereby it appeareth hee careth not for GOD nor the Church : That the precepts of the Pope and Pr●lates binde no farther then the precepts of physitions , that is so farre as they bee holsome , and stand with the truth of the word ; that the Pope can command nothing vnder paine of deadly sinne , but what God commandeth : The Kingdome of heauen , is rather shut then opened by the Popes keyes , as the Pharisies did : that the hearers ought to discerne and Iudge the Doctrine of the Prelates , and not to receiue all things they say without due examination . Hee prophesied to Iohn Ostendorpius , well my Childe thou shalt liue to that day , that the Doctrine of these new and contentious Diuines of THOMAS and BONAVENTVRE , with other of that sort , shall bee vtterly reiected from true Christian Diuines : And hee often disputed of the righteousnesse of faith , and why Saint Paul did so often inculcate that men be iustified by faith and not by workes , that all men were deceiued who attributed to Traditions any opinion of GODS worship , or that they could not in any wise be violated or broken . MARTIN LVTHER . THus proceeding in our Storie ( by the ayde of Christ ) we approach vnto the time of Martin Luther ; at what time it pleased God by his great mercie to reforme the desolate ruines of religion by the industrie of this Luther , sent & set vp by the mightie spirit of Christ , to abolish the abuses and pride of Antichrist , which so long had abused the simple flocke of Christ. Many prophesies went before of this time , as of the aforesaid prophesie of Iohn Hus and Ierome of Prage , that a hundred yeares come and gone they should giue account to God and him . This prophesie was in the yeare one thousand foure hundred and fifteene ; so to this time one thousand fiue hundred and sixteene was iust an hundred yeares . Philip Melancton maketh mention of a Monke about fiftis years before this time , named Iohn Hilton , in Thuring , who was cast into prison for speaking against certaine abuses of the place and order where he liued : and being weake and feeble , hee desired the Warden of the Couent to respect his wofull case ; he rebuked him for that which he had spoken : he said he had spoken nothing preiudiciall to their Monkerie or religion , but there shall come one in the yeare one thousand fiue hundred and sixteene , which shall vtterly subuert all Monkerie , and they should neuer be able to resist him . The Angell falling from the high pinicle of the Popes Church into the Riuer Tybris in the yeare 1500. might well portend the ruine of the Pope . And the strange sight in Germany as before in the yeare 1501. of the crosses seene vpon mens garments , and figures of c●ownes of Thornes , and of Nailes , and of drops of bloud fell from heauen , that many daies after the women carried them vpon their garments , might declare the like . Likewise the other Dreame of Iohn Husse as before : how that some abolished the Images of Christ in his Church of Bethelem : but next day new Painters painted the same , and more Images of Christ , and fairer , and the Painters with the multitude of the people said , now let the Bishoppes and Priests put out these Images if they can , whereby much people reioiced , and I arising vp felt my selfe to laugh : he interpreted the painting of Christs picture , his preaching of Christ which should be destroyed , and the other Painters new Preachers , whose Doctrines the Bishops and Priests should not bee able to resist . By these and such like prophesies it was euident , that the time of restoring the Church was not farre , as also the hearts of the people , which at that time were inflamed so with hatred against the pompe and pride of Rome , and there contempt and derision beganne to arise on euery side , for there de●estable doings were not so secret , but they were seene and abhorred . Wherevpon grew many prouerbes of derision : as , what is this to see the world round about , for that these shauelling priests none may rout . It is a saying in Italy , as soone as a Priest receiueth r●sure the Diuell entereth into him . It is a saying in Germany , the neerer Rome the further from God : and that all euill beginneth in Nomine Domine , alluding vnto the Popes Bulles : and when Bulles come from Rome binde well pour purses . He that goeth once to Rome séeth a wicked man : hee that goeth twice knoweth him , he that goeth thrice bringeth him home with him . The Court of Rome neuer regardeth the sheepe without the wooll . Once were wooden Chalices , and golden Priests : now we haue golden Chalices and wooden priests . Once Christians had blind Churches , & light hearts : now they haue light Churches , and blind hearts . Many are worshipped for Saints in heauen , whose soules bee burning in Hell. It was a saying in France foure hundred ye●res before this time , that Satan was let loose at Rome to destroy the whole Church . Thomas Becke● writ to the Cardinals , that it was a common Prouerb , that there is no right in Rome . By these and such like innumerable Sayings it doth appeare what Iudgements the people had in those dayes of the Romish Clergy , which was of GOD as a secret prophesie , that Religion should bee restored shortly , as it came to passe in this yeare one thousand fiue hundred and sixteene : in which yeare Doctor MARTINE LVTHER first beganne to write : before whom Picus Mirandola , and Laurentius Valla , and last of all Erasmus Roterodamus had somewhat broken the way before , and had shaken the Monkes houses , but LVTHER gaue the stroke , and plucked downe the foundation , all by opening one veine long hid before , wherein lyeth the touchstone of all truth and Doctrine : as the onely origine of our saluation , which is our free Iustification by our Faith only in Christ : the laborious trauels and constant preachings of this worthy man : because they are at large in the History of Iohn Sleydan , I neede not to stand thereon . Luther was borne in Isleben in Saxony , hee was a Student in the Uniuersitie of Magd●burge and Erford : where Veselus was an old man , as before is mentioned : of whom it seemeth to bee that Luther speaketh of an Old Man there , of whom hee learned many things touching Faith , and hee thus expressed vnto him the Article of remission of sinnes : wee may now generally beleeue onely , that sinnes are , and haue been remitted to some , as the Diuels beléeue they were remitted to Peter , or Dauid , but that Gods expresse commandement is , that euery man should beléeue particularly his sinnes are forgiuen : and this is confirmed by Saint Bernard , in his Sermon vpon the annunciation , adde that thou beléeuest thy sinnes are forgiuen thée ; this is the Testimonie that the Holy Ghost giueth thee in thy heart : and this is that the Apostle saith , a man is freely iustified by Faith : by whose words Luther said hee was strengthned , and at last by prayer and reading he perceiued that Doctrine more euidently . After hee began to expound the Epistle to the Romanes and the Psalmes , so Diuinely that hee seemed to all the faithfull and learned a shining light , which beganne to cleere after the long cloudy sky ; hee shewed the difference betwixt the Lawe and the Gospell : Hee confounded the errour that then raigned in the Schooles and Sermons , teaching that men merite remission of sinnes by their proper workes , and were iust before GOD by outward Discipline , as th● Pharisies taught . But Luther expressely shewed that sinnes are freely remitted for the loue of the Sonne of GOD , and that wee ought faithfully to embrace this bountifull gift : His life was likewise correspondent to his profession , whereby it appeared his words were not lip-labour , but proceeded from the heart , whereby many notable personages consented with him in his opinions : at this time Luther altered nothing in the ceremonies , but taught this onely doctrine as the principall of all others ; to wit , the Doctrine of Repentance , of remission of sinnes , of Faith of true comfort in time of aduersitie , euery man receiued good taste of this sweet Doctrine . A Dominick Frier named Tecell , caused the Popes indulgences to be carried and sold about the Coontre● . Luther beeing moued with the blasphemous Sermons of this shamelesse Frier , set vp certaine positi●ns against Indulgences openly vpon the Temples : This Frier hoping to obtaine the Popes blessing , assembled certaine Monkes , and sophisticall Diuines , and commaunded them to write something against Luther , and in his Sermons , he taught that Luther was an heretick , and worthy to bee burned , and he burned Luthers positions , and the Sermon he writ against indulgences : This forced Luther to intreat more amply of things and to maintaine the truth . Frederick Duke of Saxony , in the presence of the Emperor , besought Erasmus , his opinion , if Luther had erred , he answered his opinions were good , but he desired he would moderate his stile . Now Luther , the plainer to expresse the doctrine of repentance , of remission of sinnes , of Faith and of Indulgences , Hee added also these matters ; the difference of Diuine and humane Lawes ; the Doctrine of the vse of the Lords Supper , of Baptisme and vowes ; touching the Question of the Popes power , Eckius was the Author thereof , to the intent to inflame the wrath of the Pope and Princes against Luther . Upon this the Supper of the Lord was published to be vsed in both kindes : priuate Masse was omitted , and the Monasteries abandoned , but this alteration was by Carolastadius in the absence of Luther . He held in contempt the seditious Doctors of that time , as Monetarius and the Anabaptists , but especially the hor●ed Bishops of Rome , who arrogantly affirmed that Saint Peter had not onely the charge to teach the Gospell , but to gouerne common-weales . In the yeare of our Lord one thousand fiue hundred and one and twenty , Luther entred into Wormes being sent for by the Emperour Charles the fift King of Spaine , and Arch-Duke of Austrich , who in the first yeare of his Empire made an assembly of Princes in his regall Citie . And whereas Luther had published three yéeres before , certaine new propositions to be disputed on at Wittenberge , against the tyrannie of the Pope , which were torne in péeces and burned by the Papistes . Wherevpon , they began to tend to vprore , and yet Luther maintained openly his cause against the Clergy : Wherevpon by the solicitation of the Romaine Legates , LVTHER was sent for by the Herauld of Armes , with Letters of safe conduct by the Emperour and Princes : wherevpon hee came as before and was visited of many Earles , Barons , Knights , Gentlemen , Priests and the Comminaltie , who frequented his lodging vntill night . He came contrarie to the expectation of many , and of his aduersaries ; for they thought he would not come , because his bookes a few dayes before were condemned by publique proclamations , and many perswaded him not to submit himselfe to any danger : who answerd , since I am sent for , I am resolued to enter into Worms , in the name of our Lord Iesus Christ , though I knew there were so many Diuels to resist me , as there be tiles to couer the houses in Wormes . The fourth or fift day after he came to Wormes , he was enioyned at foure of the clock in the afternoone , to appeare before the Emperor , Dukes , and other estates of the Empire , to vnderstand the cause he was sent for . And standing before them , he was commanded silence vntill he was interrogated . Then was asked him , whether those books were his which were written in his name , a great company of them lying before them ? and if they were thine , whether thou wilt recant , and reuoke them , and all that is contained in them , or rather meanest to stand to that which is written in them ? Then Luthers Aduocate desired that the titles of the books might be read , which was done . Luther answered , Hée could not but acknowledge those bookes to be his , and that he would neuer recant any clause thereof : and for the iustifying of them he desired some time to consider , because there be questions of faith , and the saluation of the soule , wherein it were dangerous , and a rash thing to pronounce any thing without good aduisement . After they had consulted , the Officiall said , Though thou doest not deserue to haue opportunity giuen thée to determine , yet the Emperour of his méere clemencie g●anteth thée one day : to morrow at this time thou shalt render before him ; conditionally , thou do not exhibit thine opinion in writing , but pronounce the same with liuely voyce . At which time , when he was appointed to answer , he answered to this effect ; All my books are not of one sort : there be some in which I haue so simplie and Euangelically intreated of the religion of faith and honest conuersation , that my very enemies are compelled to confesse they be profitable , and worthy to be read of all Christians ; and the Popes Bull iudgeth certaine of my books inculpable : if I should reuoke these , I should condemne that truth which friends and foes confesse . There is another sort of my books , which containe inuectiues against the Pope and doctrine of the Papists , as against those which haue corrupted all Christendom bodily and spiritually , with their pestiferous doctrine , and pernicious examples : for I cannot dissemble this , when the vniuersall experience and common complaint of all beare witnesse , that the consciences of all faithfull men haue béen most miserably intrapped , vexed , and most cruelly tormented by the Popes lawes , and doctrine of men : and further , their substance deuoured , specially in this famous Countrey of Germanie . If then I should reuoke these , I can doe none other but augment force to their tyrannie , and not only open windowes but wide gates to such an infernall impietie , the which will extend more wide and with more libertie then yet she durst , and by the testimonie of this my retractation , their insolent and malitious Kingdome shall be made most licentious , and lesse subiect to punishment , If I Luther should do this by the authoritie of your most excellent maiestie . The third sort of my books I haue written against priuat persons , such as with tooth and nayle labor to protect the Romish tyrannie , and deface true religion , which I haue taught and professed ; I confesse , against these I haue been more violent then my profession required : if I should recant these , it would come to passe that tyranny and impietie shall raigne , s●pported by my meanes . ● Neuerthelesse , as Christ when he was examined of his doctrine before Annas , and hauing receiued a buffet of the Minister , said , If I haue spoken ill , beare witnesse of the euill . If Christ , which was assured he could not erre , refused not to haue testimony giuen against his doctrine , how much more I that cannot but erre , ought earnestly to intreat , if any will beare witnesse against my doctrine : and if any can by Scripture conuince me of error , I will reuoke any manner of error , and be the first that shall consume my books with fire . I conceiue no greater delectation in any thing then when I behold dissentions stirred vp for the word of God ; for such is the course of the Gospell , as Christ saith , I came not to send peace vpon the earth but a sword : I came to set a man at variance against his father . And we must thinke our god is terrible in his Councels against his aduersaries , lest the condemning of the word of God turne to a huge Sea of euils , lest the Empire of this yong and bounteous Prince Charles bee lamentably and miserably begun . I could amplifie this with authorities of Scripture , and Pharo , the King of Babylon , and the Kings of Israell , who then most obscured the bright Sunne of their glorie , and procured their owne ruine , when they attempted to pacifie their Realmes in this manner . Then the Emperours Ambassador checked Luther , saying , he had not answered to any purpose , and that he ought not to call in question things long time agoe defined by generall Councels : therefore they required whether he would reuoke or no. Then he answered , If I be not conuicted by testimonies of Scriptures and probable reasons ( for I beléeue not the Pope nor his generall Councels ) I will not nor may not reuoke any thing : for it is vngodly to doe against my conscience . Then the Embassador replied ; if all such as impugne that which was decréed by the Church and Councels may once get this aduantage , to be conuinced by the Scriptures , we shall haue nothing established in Christ●ndom . Luther answered , the Councells oft gainsaid themselues , and that he was able to proue that Councels haue erred : and night approaching , the Lords arose ; and after Luther had taken his leaue of the Emperor , diuers Spaniards scorned and scoffed at him , hollowing and whopping after him a long time . After , there were bills set vp against Luther , and others with him : but this was subtilly done of his enemies , as it was thought , that there might be occasion offered to infringe the safe conduct giuen him , the which the Romane Embassador with all diligence indeuoured to bring to passe . When he was sent for to the Archbishop of Triers , they protested vnto him they sent not for him for disputation , but beningly and brotherly to exhort him : and they said , though the Councels had erred , yet their authoritie was not thereby abased , neither was it lawfull for euery man to impugne their opinions , and that Decrées , Traditions of men , and Ceremonies were established to represse vices according to the qualities of times , and that the Church could not be destitute of them . the trée is knowne by his fruits . These lawes haue much profited . And they alleadged that Luthers books would breed great tumult and incredible troubles , and that he abused the common sort , with his booke of Christian liberty , incouraging them to shake off their yoake , and to confirme in them a disobedience , and that now the world was at another stay then when the beleeuers were all of one minde . And albeit he had written many good things , and doubtlesse with a good spirit , yet now the Diuell hath attempted by wily meanes that all his works for euermore should be condemned : and by these last workes , it is easie to know the tree by the fruit , not by the blossomes , often repeating in his Oration that this admonition was giuen of singular good will and great clem●ncie : in the shutting vp of his Oration he added menasings , that if he would abide in his purposed intent , the Emperour would exterminate him his Empire . Luther answered to this effect , That the Councell of Constance had erred in condemning this Article of Iohn Hus , That the Church of Christ is the communion of the predestinat , and that we ought rather to obey God then man. There is an offence of faith , and an offence of charitie : the slander of charity consisteth in manners and life , the offence of faith and doctrine consisteth in the word of God ; and they commit this offence which make not Christ the corner stone . And if Christs sheepe were fed with the pure pasture of the Gospell , and the faith of Christ sincerely preached , and if there were good Eclesiasticall Magistrates who duely executed their office , wee should not néede to charge the Church with mens traditions . And that hee knew and taught , that wee ought to obay the higher powers , how peru●rsly soeuer they liued , so that they inforce vs not to deny the word of God. Then they admonished him to submit himselfe to the Emperour and the Empires Iudgment , hee answered hee was well content , so that this were done with authority of the word of God , and that he would not giue place except they taught sound Doctrine by the word of God , and that St. Augustine writeth , hee had learned to giue honor onely to the Canonicall bookes of the Scripture , and touching other Doctors , though they excell in holin●sse , and learning hee would not credit them vnlesse they pronouced truth , and St. Paule saith , proue all things , follow that which is good , and againe , if an Angell teach otherwise let him bee accursed , finally , hee meekely besought them not to vrge his conscience , captiued in the bands of the word of God , to deny that excellent word . After the Arch-bishop sent for Luther to his Chamber , and tould him for the most part that at all times holy Scriptures haue ingendred errors , and went about to ouerthrow this proposition that the Catholike Church is the communion of Saints , presuming of cockle to make wheate , and of bodily excrements to compact members ; Martin Luther and one Ierome Schu●ffe his companion reproued their follies . Hee was oftentimes assayled to reforme the censure of his bookes vnto the Emperour and Empire , or to the Generall Councell , which he was content to doe , so they would iudge them according to the word of God , otherwise not , aleaging the words of the Prophet , trust you not in Princes , nor in the children of men wherein is no health , also , cursed be hee that trusteth in men : and when newes came hee should returne home , hee sayd , euen as it hath pleased God so it is come to passe , the name of the Lord be blessed , and sayd , hee thanked the Emperour and Princes that they had giuen him gracious audience and graunted him safe conduct to come and returne , and said hee desired in his heart they were reformed according to the sacred word of God , and sayd , hee was content to suffer any thing in himselfe for the Emperour , but only the word of God he would constantly confesse vnto the latter end : About a yeare after this , Luther dyed , when hee had liued almost thrée score and thrée yeares , and had béene Doctor thrée and thirty yeares , hee sayd at his death , O heauenly , eternall and mercifull Father , thou hast manifested in mee thy deare Sonne Christ , I haue taught and knowne him . I loue him as my life , health , and redemption , whom the wicked persecuted , maligned , and iniured , drawe my soule to thée , and sa●d thrise , I commend my spirit into thy hands , thou hast redéemed me , God so loued the world , that hee gaue his onely Sonne that all that beleeue in him should haue eternall life , and so he dyed , whose death was much lamented : In the yeare 1516. the aforesaid French King receaued from Pope Leo a Iubile , and pardons to be sould , and so in England vnder the pretence of warre against the Turke , they perswaded the people , that whosoeuer would giue tenne shillings should deliuer his soule from the paine of Purgatory , but if it lacked any thing of tenne shillings it would profit them nothing : at that time Martin Luther was in Germany , who vehemently inueyed against these indulgences , aga●nst whom Iohn Eckius put forth himselfe , they disputed before the people , at last eyther of their arguments were sent to Paris to bee iudged by the Sorbonists , the iudgment was long protracted : In the meane time Pope Leo condemned Luther for Heresie and excommunicated him , he appealed to the next Councell . Pope Leo commanded Luthers bookes to bee burned openly , Luther also burned the Popes decrees and Decretalls in the Uniuersity of Wittenberge . In the yeere 1517. the Pope hauing crea●ed one and thirty Cardinalls , thunder , and lightening so strake the Church where the Cardinalls were created that it stroke the little child Iesus out of the lappe of his mother , and the keyes out of St. Peters hands , being Images in the Church of Rome . In the yeare 1519. newes was brought to Pope Leo at supper , that the Frenchmen were driuen out of Italy , hee reioycing said God hath giuen me thrée things , I returned from banishment with glory to Florence , I haue deserued to bee called Apostolike , and thereby I haue driuen the Frenchmen out of Italy , as soone as he had spoken hee was stricken with a suddaine feuer and dyed shortly after . What Godly man hath there euer beene for this fiue hundred yeares , either vertuously disposed or excellently learned , which hath not disproued the misordered and corrupt examples of the Sea and Bishop of Rome from time to time vntill the comming of Luther , yet none euer could preuaile before the comming of this man , the cause to bee supposed is this , other men spake but against the pompe , pride , whoredome , and auarice of the Pope , Luther went further with him , charged him with his Doctrine , not picking at the rine , but plucking vp the roote , charging him with plaine Heresie , as resisting against the blood of Christ , for whereas the Gospell leadeth vs to bee iustified onely by the worthinesse of Christ and his bloud , the Pope teacheth vs to séeke our saluation by mans merits , and deseruings by workes , whereupon rose all the Religious sects , some professing one thing , some another , euery man seeking his owne righteousnes ▪ but Luther opened the eyes of many which before were drowned in darkenesse , to behold that glorious benefit , of the great liberty & frée iustification set vp in Christ Iesus , but the more glorious this benefit appeared to the world , the greater persecution followed the same , and where the Elect tooke most comfort of saluation , the aduersaries tooke most vexation , according as Christ sayd , I came not to send peace but a sword , therefore so great persecutions in all the world followed after Luther , but in no place more then in England as shall be declared . In the yeare 1517. one Cardinall Campeius was sent as Ambassador into England , to gather money for warre against the Turke , the Cardinall of Yorke caused him to send to Rome that hee might be ioyned in Legacie with him , and sent him red cloth for his seruants , that he might come mo●e gloriously ; at euery towne hee was receiued with procession , accompanied with Lords and Gentlemen : at Black heath the Duke of Northfolke , with a number of Prelates , Knights , and Gentlemen met him richly appareled , and in the way hee was brought into a Tent of cloth of gould , where b● put on his Cardinalls Robes and tooke his Mule towards London , this Cardinall had eyght Mules laden , the Cardinall of Yorke , thinking them not sufficient for his State , sent him twelue mules more w t empty Coffers couered with red , the next day these twelue Mules were led through the Citty as though they had beene laden with treasure and other necessaries , to the great admiration of all men , but passing through Cheapeside , the people pressing to behold them , one of the Mules broke his coller and ranne vppon the other Mules , and they running together , ouerthrew diuers of their burthens , and so there shewed the Cardinalls treasure , with great laughter and scorne o● many , and the boyes and girles gathered vp peeces of meate and bread and rosted egges , horse showes and old store of such baggage , crying out , behold here is my Lord Cardinalls treasure , and the Mulers greatly ashamed , gathered vp their treasure as well as they could and went forward , then hee was brought to the Cardinall of Yorke , and then to the King , this Cardinall of Yorke , at all times at dinner and supper was serued with his Seruitoures kneeling , and many Noble men of England wayted vppon him , such was his monstrous pride . Such as were forced to abiure in King , Henry the eyght his raigne , after the first begining of Luther , because there is a great many , and nothing but their bare name ricited , I referre thee to the booke at large . IHon Coines alias Laueland was detected for contemning the Sacrament of the Altar , and because he receaued not at Easter , who after died at St. Martins . Robert Ward Shoomaker of St. Brids Parish in Fleetstreet detected by thrée wittnesses for holding opinions against the Sacrament of the Altar died in the Counter of ●redstreet . Mathew Ward , Marchant-venturer , committed to the Counter in Breadstreet , for that he being Priest , was married , and kept company with his wife , and because he was a Sacramentary , and despised auriculer confession , and priuate Masses , and defended the Communion to bee ministred to the Lay people in both kinds , and maintaining that Priests ought to haue wiues . Herman Peterson , and Iames Gossen , Taylers , Duch-men , were committed to the Counter in Breadstréete , because the said Iames was not confessed in Lent , nor receiued at Easter , which he said came by the counsell of the said Herman , which councelled him rather to giue thrée or foure pence to the poore then to be shrieuen . Thomas Lancaster , imprisoned in the Counter in the Poultry , for bringing in prohibited bookes . Iohn Wilcocke , a Scottish Frier , committed to the Fléete , for preaching against Confession and Holy-water , against praying to Saints , and against Purgatory ; that Priests might haue wiues , and that the people ought not to pray for soules departed . Also , Iohn Goodale was prisoner there . Nicholas South , committed to Newgate , for not being shrieuen in Lent , nor receiued at Easter . There was apprehended for heresie in Couentry , Robert Hatchets , Shomaker , one Wrigsham , a Glouer ; one Lansd●ll , a Hosier , with thrée others : and one Mistris Smith , a Widdow , because they taught their children and families the Lords praier , the Beleefe , and the ten Commandements in English ; they were imprisoned , some in places vnder-ground , some in Chambers , and other places : after they were sent to Blackstocke Abbey , where they were imprisoned whilst they were there ; their Children were sent for before one Stafford , Warden of the Gray-Fryers in Couentry , who examined them of their beleefe , and what errors their Fathers had taught them , charging them vpon paine of death , which their Fathers should suffer , that they no waies meddle with the Pater-noster , Creede , and ten Commandements in English , which is heresie . After their Fathers were brought againe to Couentry , where foure yeares before they had borne Faggots in the Church and Market . The Bishops and Doctors , they and the said Gentlewoman before them , who told them they should weare Fagg●ts portraied in their cloaths , to signifie they were hereticks . Robert Hatchets answered , we desire no more but the Lords prayer , ten Commandements , and Creed , in English , which I am sure euery Christian ought to haue . Wherupon they were iudged all to be burned , except the Gentlewoman , who was pardoned : and because it was euening , and her sight dim , the Somner offered to go home with her ; as he led her , he heard somewhat rattle in her sleene , and taking it from her , and looking vpon it , he found it was the Lords Prayer , the Creed , and ten Commaundements in English ; so he brought her backe againe to the Bishop , where she was presently condemned , and burned with the sixe before . There was another in Couentry , called Robert Silkes , which escaped from taking , and two yeares after was taken in Kent , and sent to Couentry and burned . Then the Sheriffes went to their houses , and tooke all their goods and Chattels to their owne vse , leauing their wiues and children nothing to liue by . Henry Voz and Iohn Escy , two yong Austen Fryers , were disgraded , because they would not deny the doctrin of the Gospel , called Lutheranisme , & they thanked God for deliuering them from that abhominable priesthood , and making them Priests of his holy order , and that he had receiued them as a sacrifice of a sweet odor . The greatest error they were accused of , was , that men ought only to trust in God , because mē are Lyers . They went ioyfully to the place of execution , protesting they died for the glory of God , and the Gospell , beleeuing in the Sonne of God , saying ; This is the day we long desired , being in their shirts , they ioyfully imbrased the stake , praysing God , singing Psalmes , and making testimony of their Faith. A Doctor seeing their iolity , bid them take heed so foolishly to glorifie themselues : they answered , God forbid we should glory in any thing but the Crosse of Christ : Another councelled them to haue God before their eies ; they answered , We trust we carry him truly in our hearts . When the fire was kindled at their feete , one of them said ; me thinkes you strew Roses at my feete ▪ Henry being demaunded whether Luther had seduc●d him ? Yea said he , as Christ seduced his Apostles . He said also , that it was contrary to Gods Law , that the Cleargy should be exempt from the iurisdiction of the Christian Magistrate , and that Byshops haue no power but only to preach the word of God. They were burned at Bruxels , after their death their Monastery was dissolued at Antwerp . Their President was called Iacobus Lutherianus , he was forced to recant , but his mind renewed by the holy Ghost , and he fled to Luther . A Scholler borne at Abbevile , in King Lewis his Pallace , tooke away the Host from the Priest at Masse and brake it in peeces , and trode it vnder his feete . He was burned in the Swine-market , the peeces of the Host and the pauement whereon it was trodden , were gath●red and laid vp amongst the Treasures of the Pallace . After Adrianus the sixt , who succeeded Iulius , came Pope Clement 7. whose life is in one verse described ; Bellorum hic fomes , cunctorum lerna malorum , he was poisoned with diuers of his Cardinals & familiars with the smoak of torches . In his time wro●e Nicholas Michiauellus , who proueth ; that through y ● ambition of Popes procéedeth almost all euils & wars amongst Christian men , and that before the yeare 500. in all politick affaires , the Bishop of Rome euer obayed the Emperors and Kings , & that the Cardinals , in the first beginning of them , were nothing but Popish Priests : but after they inuaded the Temporall and Spirituall Iurisdiction , vsurping aboue Kings and Emperors . By thrée manner of waies the Romain Bishops did créep vp , by excommunications , by indulgences , and force of Armes . In this yeare the Turk wrote to the maister of the Rhodes , to deliuer vp the Isle as followeth . Solimanus Tsaccus , King of Kings , and Lord of Lords , most mighty Emperor of Constantinople and Trapezuntis , &c. Unto the Reuerend Father Philip Vilerius Liladamus , great Maister of the Rhodes , to his Knights and the Communalty there : The pitty of my afflicted people , and your extreame iniuries , moue me . I command your speedy surrender of your Ile of Rhodes , you may obtaine Our Grace to depart with your riches : or if you will remaine in our Dominion , your liberty shall not be diminished , either in Religion , or paying of tribute : if you be wise , preferre peace before cruell war : if you be ouercome , looke for extreame cruelty , from which neither your force , forraigne ayde , nor your wals shall defend you . I sweare , by God , the Maker of Heauen and Garth , by the foure Histo●●ographers of the Euangelicall Histories , by the 8000. Prophets that came from Heauen , and by our mighty God Mahomet , aboue all others to be worshipped , and the Spirits of my Father and Grand-Father , and by this my Sacred , Royall , and Imperiall Head , from our Palace at Constantinople . The very same yeare the Island of Rhodes was lost , and yéele●d to the Turke , to the great hindrance of all Christendome . Henry Sudphen , was desired of the Cittizens of Breame , to come thither to preach : when they had heard him , they hyred him to bee their Preacher : when the religious rout vnderstood thereof , they desired of the Senate that such an Heretike might be banished the Towne , which preached against the Catholike Church . The Senate sent for the head men of the Parish , and shewed them the complaint of the religious men . They answered ; They knew no other but that hee was a learned honest Preacher : yet if they can proue that he taught any thing contrary to the Word of God , they will be ready with them to persecute him , otherwise wee will not suffer him of malice to be driuen away . The Senate certified the religio●s of this answer , then they certified the Byshop thereof , who sent two of his Councel to Breame for the Preacher : they receiued this answere of the Senators ; That being he was hyred of the Church-wardens , and was not conuicted of Heresie , they could not obtaine of the Cittizens that he should be carried away . Wherefore they desired the Byshop , that he would send his learned men to dispute with him , and if he were conuinced he should be punished , else he● should not depart . After when newes came that he preached more and more haynous ma●ter against the religious . Then they admonished the Cittizens of Br●ame , into what ieoperdy their Common-wealth might fall by their Preachers preaching , contrary to the decrées of the Pope and Emperour . Further , they said , the Preacher was the Prisoner of the Lady Margaret , and got Letters of her to require her Prisoner , but all would not serue . Then the Byshop decreed a prouinciall councell to be holden at Bream● , which was accustomed to be at Bucksted , whereunto this Henry was called , but the Cittizens detained him at home : Then Henry gathered a summe of his Doctrine into a few Articles , and sent it with his Letters vnto the Arch●bishop , offering if he were conuicted of any error by the Word of God , he would bee readi● to recant . But shortly after the religious set vpon the Church-porch the Bull of Pope Leo the tenth , and the Decrée of the Emperour , made at Wormes , notwithstanding , he procéeded daily in preaching the Gospell . The Papists sent their Chaplaines to euery Sermon , to trap him in his wordes , whereby many of them were conuerted , and the greater part of those that were sent , did openly witnesse his doctrine was Gods truth , against which no man could contend , and such as in all their liues they had not heard , and that they must beléeue the same , if they would be saued . At last this Henry was sent for by Letters , by the parishoners of M●ldrophe , to preach the Gospell to them , and deliuer them out of the bo●dage of Antichrist , and because he had preached two yeare at Breame , and that there were men sufficiently instructed in the Gospell to build further : and that the Papists there , were for the most part vanquished , and that their folly was knowne euen to women and children , and that Diedmar liued without a Pastor in the midst of Wolues , he could not with a safe conscience deny their requests . When he came thither he was ioyfully rec●iued of the Parish-priest , and others : The Papists hearing hereof , before he had preached , stormed and fumed , especiallie the Prior of the Black Monastery , who went to the Officiall , to take councell what was to be done , least they lose their Kingdome , they tooke councell to withstand the beginning , that he might not haue leaue to preach , least their crafts and wickednesses being laid open , it were folly after to resist , remembring what happened at Breame . The next day early in the morning , the Prior , with the Chancelor , went to the forty eight Presidents , being vnlearned men , and perswaded them what a seditious Fellow was come from Breame ▪ and there-withall , if they would put him to death , what fauour they should haue of the Byshop of Breame , whereupon they decréed he should be put to death . Further , they had Letters from the forty eight Presidents vnto the Parish-priest , commaunding him vnder great paine , that he● should send away the said Henry without preaching . The Priest maruelled at their meddling in such matters , being it belonged not to them , but the Parish-Priest onely to receiue and put out a Preacher : and shewing this to Henry , hee said he was sure hee must dye for the Gospell , and it was as neare to Heauen to dye there , as in another place : and being he was sent for , and was sure it would be gratefull to the people , he resolued to preach : and after the Sermon , the whole Congregation be wayled , called together the Priors , deliuered them the Letter from the Presidents , and that they should be fined a thousand Gildrons , if they suffered him to preach . They were moued , because it was against the custome of their Country as aforesaid : yet they concluded to keepe Henry for their Preacher , and defend him . In the after noone hee preached againe , the next day the Cittizens sent Ambassadours to the Presidents , offering to answer all causes for their Preacher , and they declared what godly Sermons he had preached , and the Parish-Priest wrote to excuse himselfe , that Henry neuer intended sedition , but to preach the Word truly , and offered himselfe ready to answere for the saide Henry whensoeuer he should be called : most earnestli● desiring not to credit the Monkes , which being blinde with hatred and Auarice , would suppresse the truth . After he Preached three forenoones and afternoones , and taught cleerelie Iustification to bee onely by Faith in Christ , and not by workes , they all reioyced , and desired God that he would send such a Preacher to continue amongst them . Finally , this Prior and others determined to take this Henry by night , and burn him before the people should know it . All the Presidents and others that were in this conspiracy , assembled in the Parish of the new Church , in the Councelors house . They assembled aboue 500. men of the Country , the husband-men would haue gone backe againe when they kn●w the matter , but the Presidents compelled them to stay , and to incourage them gaue them thrée barrels of Hamborow beare : at midnight they came in armour , the Monkes prepared them torches , they burst into the Parish Priests house , they tooke away all things , they fell vpon the Parish Priest , crying , kill the théefe ; they pulled him by the haire of the head out into the dirt ; then they runne vpon Henry , drew him naked out of his bed , bound his hands hard behind him , and drew him to and fro so vnmercifully , that a cruell Persecutor of the word cryed , let him alone . When they had led him almost all night barefooted vpon the Ice , he desired a horse , because ●e was weary , and his féete sore cut , they laughed and mocked , saying ; must we hire an Horse for an Hereticke . When they brought him to the fire to be burned , a woman offered her selfe to suffer 1000. stripes , and to giue them much money , so they would kéepe him in prison vntill he might plead his matter before the whole Conuocation of the Country : then they were more mad , threw downe the woman , trod her vnder féet , and beat Henry vnmercifully ; one strucke him behind the head with a Dagger , another struck him with a Mace , othersome thrust him in the backe and raines , as often as he began to to speake : The Chancelor cryed , go to boldly , good Fellowes , truly God is pres●nt with vs. A Franciscan Fryer came to confesse him , to whom Henry said ; What iniury did I euer do● you Brother ? The Fryer said ; neuer none , then hee saide , What should I confesse vnto you , that you can forgiue me ? when the fire still was kindled , it would not burne , yet they satisfied their minds on him , striking and pricking him with all kind of weapons : then they gat a lather and bound him to it , and cast him into the fire . When hee beganne to pray , and repeate his Creede , one strucke him with his Fist , saying ; Thou shalt first be burned , after prate while thou wilt : another trode on his breast , and bound his neck so hard to the Ladder , that the blood gushed out of his mouth , and the Ladder being propped vp with a Holbert , and slipping aside , the Holbert runne through him : then one strucke him with a Mace on the breast vntill he was dead , then they consumed the body in the fire . Maister Iohn Castellane , Doctor of Diuinity , hauing truly preached the Word of God at Metz in Loraine , and many other Townes , and returning from th●nce , was taken Prisoner by the Cardinall of Loraines men : Whereupon they of Metz tooke certaine of the Cardinals Subiects Prisoners , at length , by meanes from the Pope and otherwise , they were discharged , but Iohn Castellane was kept still Prisoner , and most cruelly handled , but hee perseuered very constant in the saide Doctrine : so they proceeded to the disgrading and cond●mning of him . Euery ignorant man may see the horrible blindnesse of these vnshamefull beasts , by their hor●ible blasphemies and brutish subtilty , which they vse in their Processe against the Children of God : the preamble whereof followeth in effect . For as much as thou art accused before the Inquisitor , for maintaining false and erronious Doctrine , and of thine owne good will hast confessed it : remembring also , the lamenta●le admon●●ions and charitable exhortations which wee made vnto thee in the Towne of Metz , which you , like the Serpent Aspis haue refused to heare , and considering thy answeres to our Intergatories , in the which by diabolicall Art thou hast hid and kept backe the truth , and followed the example of Caine , in denying to conf●sse thy mischeeuous offence , and considering the great number of witnesses and worthy men that deposed against thee , before the Reuerend man , Doctor Sauin , Inquisitor , and hauing communicated our purpose vnto diuers most excellent Maisters and Doctors , which haue subscribed therevnto . Whereby it appeareth , y ● thou Iohn Castellane hast oftentimes in diuers places openly taught many erroneous propositions full of the heresies of Luther , against the Catholike Faith , the verity of the Gospell , and the holy Apostolike seate , & so accursedly looked back and turned thy face , that thou art found to be a lyer before Almighty God : therefore according to the common Law , such as through the sharpe darts of their venemous tongue doe peruert the Scriptures , and goe about with all their power to peruert and corrupt the soules of the faithfull , should bee corrected with most cruell vengeance , to feare others to attempt the like , and that all may reioice in Christian concord , all take example of goodnes : therefore hauing God onely before our eyes , and surely considering what measure wee doe mete vnto others , God will measure the like to vs againe : wee therefore pronounce sentence definitiue , and Iudge thée excommunicate with the great excommunication , and to be culpable of treason against the diuine Maiestie , and a mortall enemy of the Catholicke Church , and verity of the Gospell , and to be a manifest Heretick and follower of the execrable cruelty of Martin Luther , a stirrer vp of old heresies all already condemned , and so they disgraded him , and deliuered him to the seculer Iudge . This done , the Bishop , after a certaine manner , intreated the seculer Iudge for him for the loue of GOD , and the contemplation of the gifts of pietie and mercie , for the respect of our prayers , that you will not doe any thing that shall be hurtfull vnto this miserable man , or tending to his death , or maiming of his body : then the seculer Iudge condemned him to be burned quick , which he suffered most constantly , that not onely many ignorant people were thereby drawne to the knowledge of the verity , but a number , which had some taste thereof , were greatly confirmed . Iohn Oecolampadius reporteth , how a Prince murdered a good Pastor for preaching of the Gospell , pretending hee was in a commotion : hee sent a c●uell Gentleman with a number of men to hang this Priest : they came to the Priestes house and saluted him : The Priest made them a great banquet , and bad them eate and drinke chéerefully : After dinner the Gentleman told his followers they must hang the Priest : They said , God forbid we should doe such a crime to hang one that hath intreated vs so gently , his good chéere not yet disgested in vs : The Priest desired them rather to carry him to prison to there Prince , and propounded vnto him the gentlenes that he had alwaies vsed to the Gentlemen of the Countrey in spending his goods to entertaine them , and aduertised him of the eternall to●ments which would follow an euill conscience , protesting he had faithfully taught the Gospell , and the cause hee had the ill will of some , was for sharpely and openly reprouing the horrible vices of the Gentlemen : The Gentleman told him he should gaine nothing by preaching in such sort , for the Prince had commaunded him to hang him , whose fauour hee would not loose , to saue his life , so they put him to death . Oecolampadius reporteth of another godly Priest that when he came to the true vnderstanding of the Gospell : O God , said he , who would haue thought it that so many learned and holy men , haue wandred out of the right way , and haue so long time béen wrapped in errors , or that the holy Scriptures had been defiled with such horrible abuses , for hee neuer vnderstood before that the Gospell was the vertty of God , because it containeth much matter touching the crosse , persecution , & ignomy : after this good Pastor began to preach the Gospell there , but many which repined , that the Gospell should be freely preached , caused him in the night to be taken by certaine souldiours , which bound him hand & foot , and set him vpon a horse , and led him vp & down by a great rope before his wife and children , & were not moued with their grieuous sighes and teares : after they had kept him long in prison , & that he had indured most terrible torments , as well by his priuy members , as other parts , they iudged him to deth , hauing no other cause against him , but that he had maried a wife : when the Fryers troubled him about Confession , he said he had already confessed his sins vnto the Lord Iesus , nothing doubting but that hee had receiued absolution of his sins ; and I said he shall this day be an acceptable sacrifice vnto my Sauior Iesus Christ : for I haue done nothing for which I am condemned displeasing to God , which giueth me a a quiet conscience , and let them which thirst after bl●ud , consider that they offend him , who truely iudgeth the harts of men , who saith vengeance is mine and I will punish : I desire to die , I doe not much shorten my time , for I am so leane that my skin is scarce able to couer my bones , and I reioice in nothing but the Crosse of Christ Iesus . Some could not abide these exhortations , and made signes to the hangman to cast him into the Riuer : after he was cast downe the Riuer was red , which was a token that innocent bloud was shed : they that were present were greatly amazed therat , and returned home pensiue . An other History by Oecolampadius : an honest man , when hee had wrongfully suffered most intollerable torments , for being in a commotion , and was condemned . A Frier being brought vnto him , when he was taken out of the dungeon , and see the Frier , Hée cryed with a loude voice ; O miserable wretch that I am : now am I betrayed my last houre is at hand : The dreame which I dreamed this night will come to passe . The Frier plucking out a woodden crosse , said poore man confesse thy sinnes in mine eare , and after thou hast receiued absolution at mine hands , doubt not but this day thou shalt goo stra●te to the Kingdome of Heauen : Who answered , thou wicked Frier get thée away from me , for I haue long bewailed my sinnes before the face of Christ , who hath forgiuen me , I haue no need of thy absolution , which thou thy selfe doest not vnderstand . Thou shouldest long since haue amended thy wicked and h●pocriticall life : I know what thou art , thou playest the Ape with mee , thou hast a subtle heart which hath deceiued much people : if thou hast any comfort out of the Gospell let mee haue it : if not , get thée away with thy portas : whereat the Frier was confused : The hangman wiser then the Frier , bid him reade him something of the Passion : whereat he would take great pleasure . The foolish Frier had no other consolation but to hold the Crucifix of wood , before him , saying b●hold thy Sauiour which died for thée ; Looke on him and thou shalt bee comforted . Hee answered , get thee from mee thou naughty person , this is not my Sauiour ; my Sauiour dwelleth in Heauen , in whom I trust that he will not deliuer my soule to eternall death : The Frier crossed himselfe and departed . The Bishop of Constance caused Iohn Howghly a priest to bee burned at Merspurge , for that he would not allow the Popes Doctrine in all points . Iohn Frederick , heyre to the Prince , and Elector of Saxony , was contracted by writings to the Lady Katherine , the Emperours Sister : But when Religion was altered in Saxony , they swarued from their Couenants , and the Empe●ror● Ambassador said , there was no promise to be kept with hereticks . In this yeare , beeing the seuentéenth yeere of King Henry the eight his raigne , there was great commotion in Suffolke , and Norfolke , by reason the Cardinall had sent commission in the Kings Name that euery man should pay the sixt part of his goods : but it was appeased by the Dukes of Norfolke and Suffolke , and the paiment released by the King. This yeare the Cardinall tooke vpon him as the Kings chiefe Councellor : Hee reformed the house and made new Officers in the house of the Duke of Richmond . Also hee established a Councell , and established another h●ushold for the Lady Mary , then being Princes of the Realme . Hee made the King beléeue hee need take no paines : insomuch that the charge of all things was committed vnto him : he gaue the King the Lease of the Mannor of Hampton Court : and the King licenced him to lye in his Mannor of Richmond , which K. Henry 7. loued so well , whereat some grudged , saying , sée a Butchers Dogge lye in the Mannor of Richmond : His pride was so high he regarded no man , and was hated of all men . Hee came to Paules the eleuenth of Ianuary , a number of Bishops , Abbots , and Doctors attended him : there hee sate in his Cloth of Estate of rich Cloth of Gold , and Frier Barnes for heresie , and two Marchants for eating flesh on Friday , bare Faggots before him . And this day the Bishop of Rochester preached in the reproofe of Martine Luther , and in the honour of the Pope and his Cardinals , insomuch that hee forgot the Gospell he preached vpon : his Sermon was much commended of the Cardinals and Bishops . This yeare the New Testament was first translated into English , and brought into this Realme , by William Tindall . This yéere the good Lodouicus King of Hungary , pursued by the Turk , was faine to take the Marsh , where with his horse falling into a Bogge was swallowed vp and ●rowned , his body afterwards found , was royally buried in Uienna . George Carpenter of Emering was burned in Monuchen of Bauaria , for maintaining of these foure Articles . First , that he did not beleeue that Priests could forgiue sinnes ; neither that a man could call God out of heauen , neither that God was in the bread that the Priests hang vpon the Altar : Fourthly , that the element of water in Baptisme , doth not giue grace : Then one asked him whether he feared not his Iudgement , neither loued his Wife and Children , and if he would recant he should returne to them , and be pardoned . Wherevnto hee answered , my wife and Children are so dearely beloued vnto mee , that they cannot be bought from mee for all the Duke of Bauaria his riches : But for the loue of my Lord God , I will willingly forsake them : as hee was going to execution , one bid him beleeue the Sacrament of the Altar , and not to beleeue it to be onely a signe . Hee answered , hee beleeued the Sacrament to bee a signe of the body of Christ offered for vs : Then he said why doest thou so little esteeme Baptisme , beeing Christ was baptized : Hee answered not the baptisme of Christ , but his suffering , was our Saluation : Him this day will I confesse before the world : Hee is my Sauiour in him I will beléeue : Then one bid him put his trust in God , and say if I erre , truely I repent : To whom hée answered , God suffreth me not to erre : Then one bid him not to hazard the matter , but to choose some Christian brother not to confesse thy self vnto , but take Councell off : He said it would be too long : Then one said , Our Father : He answered , truely thou art our Father , and no other , this day I trust to be with thée . The other said , Hallowed be thy Name : He answered , my God how little is thy Name Hallowed in this world : Then he said , thy Kingdome come : He said let thy kingdome come this day vnto me , that I may come to the Kingdome : the other said : Thy will be done in earth as in heauen : He said for this cause , O Father I am now héere that thy will may be finished , and not mine : Then the other said , Giue vs this day our dayly bread : He said th' onely liuing bread Iesus Christ shall be my food : The other said , And forgiue vs our trespasses as we forgiue them that trespasse against vs : He answered , with a willing minde doe I forgiue all men , friends & aduersaries : The other said , Leade vs not into temptation , but deliuer vs from euill : He answered O my Lord without doubt then shalt thou deliuer me , for I haue laid my hope onley on thee . Then one said doest thou think it necessary after death to pray for thée or say Masse for thée : He said so long as the soule is in my body pray for me that God would giue me grace & patience , with all humility to suffer death with a true faith : but when my soule is from my body I haue no néed of your prayers : He was desired of certaine to shew some signe of beliefe when he was in the fire : Hee answered , so long as I can speake , I will call vpon Iesus ; I haue neuer séene the like constancie of a man , his countenance neuer changed colour : he went chéerefully to the fire and said this day will I confesse my God before the whole world : when he was in the fire , he stil ●ryed Iesus , Iesus ; and so ioyfully yéelded vp his spirit . Leonard Keyser of Bauaria was burned for the Gospel , h● being a Student 〈◊〉 Wittenberge ; was sent for by his Brothren , if euer hee would sée his father 〈◊〉 he should come with spéed : and as he was comming , by the commandement of the Bishop of Passaw , he was taken by his Mother and Brethren : His Articles were first that faith iustifieth : secondly , that works are the fruits of faith : Thirdly , that the Masse is no Sacrifice or Oblation : That Confession , Satisfaction , the vow of Chastitie , Purgatory , difference of dayes : for affirming onely two sacrifices , and inuocation of Saints : Hee maintained three kindes of Conf●ssion ; the first of Faith , which is alwaies necessary : the second of Charitie , which serueth when any one doth offend his neighbour , hee ought to reconcile himselfe againe . Mat. 18. The third is to aske Councell of the ancient Ministers of the Church : sentence beeing giuen against him , he was disgraded , he was rounded and shauen , & clothed in a short gowne , a round Cap set vpon his head all cut and iagged , and so deliuered to the seculer power ; As hee was led to burning , hee said , O Lord Iesu remaine with me , sustaine and help me , and giue me force and power : In the fire he cryed O Lord Iesu , I am thine , haue mercy vpon me and saue mee ; this was the blessed end of that good man. In this yéere the Senate & people of Berne , which are most of power amongst the Switzers , assigned a Disputation within the Citie , and called vnto the same the Bishops of Constans , Basil ▪ Sed●ne , and Lozanna , warning them to come themselues , and bring their Diuines , or else lose their possessions : they appointed that the Scriptures of the Old and New Testament should onely bee of authoritie , granting safe conduct to all that would come thether , that there should bee no chiding , that euery one should speak his minde freely , and in such sort that it might be written , and whatsoeuer should be there agreed vpon , should be ratified , and obserued throughout all their Dominions ; there were ten Articles to be disputed vpon as followeth . 1 The true Church wherof Christ is head , proceedeth of Gods Word , perseuereth in the same , and heareth no other man voice . 2 The same Church maketh Lawes without Gods word , therefore we are not bound to mens traditions , but in as much as they be consonant to Gods word ▪ 3 That Christ only hath made satisfaction for the whole world , to say there is ●ny other way to saluation , or meanes to put away sinnes , is to deny Christ. 4 That it cannot be proued by Scriptures that the body and bloud of Christ is really and corporally receiued in the Sacrament . 5 The Masse , wherein Christ is presented & offred vnto his Father for the quick and the dead , is against the scriptures , & a cont●mely to the sacrifice of Christ. 6 That onely Christ is to be called vpon as Mediator to God for vs. 7 That in the Scriptures there is no place after life wherein soules should b● purged : wherefore prayers , ceremonies , yearely Dyrges and obits , which are bestowed vpon the dead ; also lampes , tapers , and such other things profit nothing . 8 That no Images should be set vp to bee worshipped ●p the Scriptures , and therefore they are to be taken downe in Churches . 9 That Matrimony is prohibit●d to no kind● of men by the worde : but euery whoremonger is by the word sequestred from the Communion of the Church . 10 That single life vnchast & filthy is most vnséemely for priesthood . The Bishops would not come but sent their Diuines : then the disputation was begun by Swinglius , Oecolampadius , Bucer , Capito , Blaurer , and diuers others defended the Conclusions . Amongst others , Conrado Treger an Austine Fryer of great fame impugned them : who at last when hee sought for help besides the Scriptures the Masters of the Disputations would not suffer him so to doe : Wherefore hee departed out of the place , the disputations ended , the foresaid conclusions were approued , by the common consent of the most part , and were ratified & obserued in Ber●e , and proclaimed by the Magistrate in sundry places thereabouts : and Masses , Altars , and Images abolished in all places , and immediately after was the like reformation at Constance , and after at Geneua . Pope Clem : 7. in this yéere conspired with the Uenetians , & raised a great army , and proclaimed war against the Emperor about the possession of Italy : the Emp●●ror sent his army to Millaine , & tooke the City & Castle ; marching towards Rome , took it & spoiled it , & besieged Pope Clement , with his Cardinals in mount Adrian , and took the pope , who could not be ransomed vnder 40000. Floreines : This Pope bare great hatred against the Family of the Columni , because it was imperiall , and threatned the Cardinall thereof to take away his Cardinals hat , who answered , if he so did , he would put on a helmet to ouerthrow the Popes triple Crowne . Our Cardinall of England hearing of the captiuitie of his father the Pope , stirred vp the King all he might fight with the Emperour , and defend the Faith , and he should receiue a great reward of God. The King answered he was sorie for it : but where you would haue me defend the Faith ; I assure you this warre is not for th● Faith , but for temporall possessions : I and my people can by no meanes rescue him ; but if any treasure may helpe him , take that which seemeth to you conuenient . Then the Cardinall made out of the Kings treasure twelue score thousand pounds , which he carried ouer the Sea with him : then the Cardinall sent his commission to all Bishops , commanding fastings and solemne processions to be had , wherein they did sing the Letany after this sort : Sancta Maria ora pro Clemente Papa : Sancte Petre , ora pro Clemente Papa &c. The Cardinall passing the Seas , went out of Callice with the Bishop of London , the Lord Sandes the Kings Chamberlaine , the Earle of Derby , Sir Henry Gilford , Sir Thomas Moore , with many other Knights and Esquires , to the number of one thousand and two hundred horses , hauing in his carriage foure score Wagons , and threescore Mules and Sumpter Horses : he bestowed great summes of money in hyring Souldiers , and furnishing out the French Kings armie , and appointed certain English Captains , in the K. of Englands name to go against the Emperor to rescue the Pope : hee caused Clarentius king at Armes , to ioyne with the French Herald , openly to defie the Emperor ; wherupon ensued great troubles in England , Spain , the low Countries of Flanders , Brabant , and Zeland : all which his priuie policies and treasons , were shortly after known to the King. In this yeare a Iew in Constantinople was baptized and became Christian , which thing vehemently exasperated the Turks against him : and fearing it should be some detriment to their Mahumeticall law , they sought to kill him , which they did , and cast his dead carkasse into the stréets , commanding that none should burie it . Wherin the glorie of Christ appeared : for the dead corps lying there nine daies , was as fresh coloured , without corruption or smell , as if it had bin aliue ; whereat the Turks being astonished , took it vp and buried it . The Cardinall hauing defied the Emperour , as before , and made him displeased with the King of England , he further whispered in the Kings eare , that the Emperour had euill intreated and imprisoned the Kings Embassadours in Spaine : by which meanes the Emperours Embassadour in England was imprisoned , and his goods seised , vntill Letters came to the contrarie , and then he was set at libertie . When the Embassadour complained vnto the Cardinall , hee layed all the fault vpon Clarentius , and that Clarentius had defied the Emperour without the Kings knowledge , by the request of the Herald of France , and that at his returne he should lose his head at Callice . Clarentius hearing hereof , came priuily into England , and was brought vnto the King before the Cardinall knew it , to whom he shewed the Cardinalls commission , and their gentle intreatie . When the King heard hereof , and had mused a while , he said , O Lord Iesus , hee that I trusted most told me all these things contrary : well Clarentius , I will be no more so light of credence . And from thence the King neuer put any more trust in the Cardinall . Some write that the Cardinall did beare the Emperour such malice , because when the Pope was imprisoned , as before , the Cardinall wrote vnto the Emperour to make him Pope ; and he sent him an answere that pleased him not : whereupon he writ menacing Letters vnto him , that if he would not make him Pope , hee would make such a rufling betwixt Christian , Princes as was not this hundred yéers before , to make the Emperour repent , yea , though it cost the whole Realme of England : the Emperour returned him answere , bidding him looke well vnto it , lest through his doings it should cost him the Realme of England indeede . Thus King Henry came to the Title of Defender of the Faith. When Luther had vtterd the abomination of the Pope and his Clergie , and diuers books were com into England . Our Cardinall to find a remedie for it , sent to Rome for this title of Defender of the Faith. After , the Uicar of Croydon preached , that the K. would not lose it for all London and twenty miles about it . When this glorious title was come from Rom● , the Cardinall brought it to the King at Gréenwich : and although the King had read it , yet in the morning were all the Lords and Gentlemen sent for that could be , to come and receiue it with honor . In the morning the Cardinall went thorough the backside to the Frier obseruants , and som went round about , and met him from Rome : part met him halfe way , and some at Court gate ; and the King met him in the Hall , and brought him into a great chamber , where was a seat prepared on high for the King and Cardinall . Whilst the Bull was read with all pompe , wise men laughed : then the King went into his Chapp●ll to heare masse , the Cardinall being inuested to sing masse : the Earle of Essex brought the bason of water , the Duke of Suffolke gaue the asasy , the Duke of Northfolk held the Towell , and so he pr●ceeded to Masse . When Masse was done , the Bull was againe published , the Trumpets blew , the Shawmes and Sackbuts played in honor of the Kings new stile ; and in the midst of dinner the Heralds proclaymed his new stile : this was ended with great solemnity . Not vnlike to this was the receiuing of the Cardinals hat , when one had brought it to him to Westminster vnder his cloak : he clothed the messenger in rich aray , and sent him back to Douer , appointed the Bishop of Canterbury to méet him , besides an other company of Lords and Gentlemen : when it came to W●stminster , it was set vpon a cubbord with Tapers about it : the greatest Duke in the land must curtsi● thereto , and to him empty seat . And thus much touching Cardinall Wolsey . He founded a certaine new Colledge in Oxford ; for furniture whereof he gathered together all the best learned hee could heare of ; amongst whom were Clerke , Tindall , Frith , and Tauerner , who after were found to be hereticks ( as they call them ) and were cast into a prison of the Colledge where salt fish lay , through the stinke whereof they being infected , the said Clerke , being singular in learning , died . One Simon Grineus hearing a Sermon of Faber Bishop of Uienna , after the Sermon he followed Faber , and declared vnto him that of good zeale he had somewhat to say to him , and said , he was very sorie that a man of such learning should confirme such ●●n●●●elious errours , which might be refuted by manifest Scripture . Polycarpus vsed to stop his eares when he heard any monst●●us errours , how then do you think he would haue heard you reason what the Mouse did eate when she gnaweth the consecrated Host ? who would not bewayle the blindnesse and ignorance of the Church ? Then Faber asked his name : he tolde him his name was Grineus ; and he fained he was sent for by the King , and had no leisure now to reason vpon this matter , and shewed that he was desirous of his acquaintance , and intreated him , both for his owne matter and the Common-welth , he would come the next day vnto him . He willingly promised him . When he was returned to supper , a stranger , an old man of great grauitie told him , the Sergeants would by and by come vnto the lodging , sent by he King , to carrie Grineus to prison , whom Faber had accused vnto the King , exhorting Grineus straight way to depart the Town without delay , and so departed . Th●n we tooke Grineus and carried him vnto the Riuer Rhyne , and conueyed him ouer in a Boat , and returned . In the meane time the Sergeants were at the lodging , wherefore we iudged that this cruell purpos● was frustrate by Gods prouision ; therefo●e let vs giue thanks to God , which giueth his Angels to be our kéepers , and with quiet minds fulfill the office of our vocation . P●trus Flistedius , and Adolphus Clarbachus , singular Diuines , for differing from the Papists touching the supper of the Lord , with diuers other of the Popes traditions and ceremonies , by the Archbishop and Senate were burned in Cullen : this was by reason som diuines had preached that the punishment & death of such as these were , would pacifie the wrath of God , which at this time plagued Germany ; for the sweating sicknes did then mortally rage and raigne throughout all Germany . In this yeare Solymanus the Turkish Emperour passed th●rough Hungarie , with an Armie of fourtéene thousand fighting men , and came into Austrich , where he exercised extreame crueltie ; some he bereft of sight , some he rent and mangled in pieces , cutting off their noses , eares , handes , armes and priuie members , deflouring Uirgins , cutting off womens paps , openings their wombes with childe and burning the yong babes : then he besieged Uienna , and assayed to vndermine it , and the wals being ou●rthrowne , he assaulted it desperatly ; and seeing the Souldiers within desend the breach valiantly a month , he brake vp the siege , and returned with great dishonor . The Emperour came to Strawsborough , and commanded the Protestants to be present at Masse which they refused to do : and he called the Prince Elector of Saxony to beare the Sword before him at the Masse ; and the Diuines resolued , because he was sent for , to beare the Sword and not to heare Masse : therefore hee might there present himselfe . There was an Assembly holden , and diuers Decrées made against the Protestants ; and Faber and Eckius forged confutations against them , with diuers other troubles . At this time the new Testament was newly translated , and imprinted by William Tindall ; wherewith the Bishoppe of London was grieued , and deuised how he might destroy it . The Bishop being at Antwarp , and desirous to bring this purpose to passe , communed how he would buy the New Testaments . One Packington , which was a fauourer of Tindall , but made the Bishop otherwise beleeue , said , My Lord , I can doe more in this matter then most Merchants : for I know them that haue bought them of Tindall , and for money I will assure you to haue euery booke of them that is printed and vnsolde . Hee ●ade him get them , and hee would pay for them : for he intended to burne euery booke of them at Paules Crosse. Hee hereupon declared the matter to William Tindall : so the Bishop had all the bookes . After this Tindall corrected the same againe , and had them the second time newly reprinted ; so they came abundantly into England . The Bishop sent for Packington to know the reason thereof : he said he bought all that were there , and these were new printed . One George Constantine was apprehended by Sir Thomas Moore L. Chancelor of England for heresie . My Lord asked him who it was that maintained Tindall Ioy , and a great many more of you ? I know they cannot liue without helpe ; and thou being one haddest thy part thereof : I pray tell me who helpeth them thus ▪ My Lord , quoth Constantine , I will tell you truly : It is the Bishop of London ; for he hash bestowed amongst vs a great deale of money vpon New Testaments to burne them , which hath bin , and yet is , our only succour . By my troth , quoth Moore , I think the same : I told the Bishop so much before . The Townes of Zurick and Berne being at contention with the Townes of the Cantons , stopped all the Straits that there could no victuals passe vnto them ; wherefore they prouided a power to come against them of Berne and Zurick , and fought a great conflict with them : in which fight Swinglius , being Minister of Zurick , was slain , and after his dead corps taken by his enemies and burned : when his body was burned to ashes , his heart was found in the midst of the fire whole , which could not be without the great miracle of God. The like happened after to Thomas Cranmer Archbishop of Canterbury . In this yeare the King held a Parliament at Westminster : diuers Articles were put vp against the Clergie touching their excesses and extortions , and there was prouided for pluralties and non-residents , and for buying and selling of pardons . This so displeased the Clergie , that they called the commons hereticks and schismaticks : and the Lords put a book of articles against the Cardinall , that he procured the Legat without the Kings consent , whereby he took away the right of all Bishops , that in all writings to Rome and other Princes he wrote Ego & Rex meus , that he standered the Church of England to be brought into a reprobate sense , sending to Rome to be Legat , to reforme the Church , and carried the great Seale with him to Flanders , and that without the kings consent he sent commission to conclude a league betwéen the King and the Duke of Florence , and that hauing the French pocks , he presumed to come and to breathe on the King , and that hee had caused the Cardinalls Hat to be put on the Kings coyne , that he had sent innumerable substance to Rome to obtaine his Dignities , to the great impouerishment of the Realme , with many other things . The princely possessions and great pride of the Clergie in those dayes , did not only farre excéede the measure of subiects , but surmounted the estates of Kings and Princes . In Henry the fourth his dayes the Temporalties in the possessions of the Clergie of England amounted to three hundred twentie two thousand marks by the yeare . And it appeareth by a Libell giuen to Henry the eight , compiled by one Master Fish , that the Cleargie had gotten into their hands more then the third part of the lande of the Realme , and the goodliest Lordships , Mannors and Territories are theirs , besides the tenth part of corne and all things else , and seruants wages : and they looke so narrowly to their tythes , that they will haue the tenth egge , or else the good wife getteth no rights at Easter , and shall be taken as an her●ticke ; beside what they get by their foure offering dayes , prouing of wills , priuie tythes , offerings to pilgrimages , and at their first Masses ; euery one that is buried must pay somewhat for Masses and Dirges to be sung for them , else they will accuse their frinds and executors for hereticks . What money get they for mortuaries , by hearing confessions ? and yet will keepe no Councell ; by hallowing of Churches . Altars , Superaltars , Chappels and Bels , by cursing men and absoluing them againe for money . What a multitude of money gather the Pardoners in a yeare , by cyting men to the Court and releasing them for money , and what abundance the begging Friers get yearly . There be two and fifty thousand parish Churches in England , and euery house in the Realme payeth a pennie a quarter to euery of the fiue s●rts of begging Friers , which is twenty pence yearely for euery house in England . And the number of the Clergie , reckoned with men , women , and children of the Laie●ie , are but one of foure hundred ; and their substance draweth nigh to the halfe of the whole substance of the Realme ; and they doe nothing therewith but exempt themselues from the obedience of your grace , and translate all power to themselues , and that your subiects may rebell against yon , and be vnder them , as they did vnto your noble predecessor King Iohn : they then interdicted the Realme ; wherefore your Realme hath stood tributarie , not to any temporall Prince , but to a cruell diuellish bloud-sucker , drunken in the bloud of the Saints and Martyrs euer since : and what doe they more ? nothing but apply themselues to haue to doe with euery mans wife , daughter , or mayde : that Cuckoldrie and baudry should raigne amongst your subiects , that no man should know his child : and that their bastards should inherite euery mans possessions , they haue made an hundred thousand idle whoores in your Realme , which would haue gotten their liuing honestly , had not their superfluous riches inticed them to vncleanenesse and idlenesse : they catch the p●cks , or be burnt , or the leprosie , and beare it vnto another ; yea some one of them shall boast amongst his fellowes that he hath had to do with an hundred women . When they haue intised mens wiues vnto them , they spend away their husbands goods , and make the women runne away from their husbands ; and runne away themselues with the wife and goods , bringing man and wife , and children to idlenesse , theft , and beggerie . Who is able to number the broad bottomlesse Ocean full of euils , that this sinfull generation may lawfully and vnpunished , bring vpon vs ? Who is shee that will worke for three pence a day , when she may haue at least twentie pence a day to fleepe an houre with a Frier , Monke , or Priest ? and who will labour for foure pence a day , that may haue at least twelue pence a day to be bawde to one of these ? What a sort are there that marrie Priests Lemans but to cloake the Priests incontinencie , and that they may liue of Priests for their labour ? and who is he , though he be grieued neuer so sore for the death of his Ancestor , rauishment of his wife or his daughter , robberie , trespasse , maime , debt or any other offence , dare lay it to their charge by any way of action ? if he do , then by and by he is accused of heresie , and except he beare a faggot they will excommunicate him , and then all his Actions be dashed . Notwithstanding , the statute to Mortmayne , they doe daily get into their hands more lands : the Kingdome of the bloud-suckers is like to preuaile aboue your Kingdome ; for to them is giuen daily out of you Kingdome , and that which is once giuen them , neuer commeth from them againe . What Kingdome can indure , that ●uer giueth and receiueth nothing again ? All their colour for their gathering these things into their hands , is , that they pray for vs , to deliuer our soules out of Purgatorie : without whose prayers , and especially the Popes pardon , we could neuer be deliuered thence : but the truth is , there is no Purgatorie , but it is a thing inuented by the couetousnesse of the spiritualtie . And if there were a Purgatorie , if the Pope can deliuer them there with money , he can deliuer them without ; and if hee can deliuer one , he can deliuer all , and so destroy Purgatorie , and then is he a cruell tyrant , without all charitie , if he keepe them in prison and paine vntill men will giue him money . They will not let the New Testament goe abroad in the mother tongue , lest their cloaked hypocrisie , and that their cruelty , vncleanenesse , and vnmercifulnesse be seeue , and that they seeke not Christs honour but their own , that remission of sins are not giuen for the Popes pardon , but for Christ by true faith in him . And except your Maiestie suffer their hypocrisie to be disclosed , the people will think you take away their liberty from them , to buy their soules out of Purgatorie by giuing to the spiritualtie , as their predecessors haue done : therefore let their hypocrisie be vttered , and that shall be more speedfull in this matter , then all the lawes that possibly can be made . The Author of this Booke was fled to Tindall , where he wrote this Booke for feare of the Cardinall : when the King had read this , he caused his Wife to send for him home , he was brought to the King , and after he had communed with him , and was afraid to goe home , the King deliuered him his Signet for a Token , to deli●er to the Cardinall , that he should not trouble him . The Cardinall answered ; Though this discharged him , yet he had no discharge for his Wife , and sent for her , and had troubled her , if her●Daughter had not béene sicke of the plague , of which sicknesse , the said Fish within halfe a yeare after dyed , and she marryed one Baynham , which after was martyred , as followeth in this Story . To preuent the spreading abroad of this Libell , there was a prohibition sent out ●y the Bishop of London , for calling in this the New Testament , and diuers other Books translated into English : the names whereof , because they are many , I omit , and leaue you to the booke at large . King Henry , about the twentith yeare of his raigne , made an Oration vnto his Commons , that though it had pleased God to send him a faire Daughter of a Noble woman , and of him begotten to our great comfort and ioy : yet it hath beene told vs by diuers great Clarks , that neither she is Our lawfull Daughter , nor her Mother Our lawfull wife , but that we liue together abhominably in open adultery : and when our Ambassadors were last in Fraunce , motion was made that the Duke of Orleans should marry our said Daughter : One of the chiefe Councellors said , it were well done to know whether she be his lawfull Daughter or no ; because hee begat her on his brothers Wife , which is directly against Gods Law : Thinke you my Lords , that these words touch not my body and soule , and that it doth not daily and hourely trouble my Conscience : I doubt not but euery one of you would seek remedy when the perill of your soule , and losse of your inheritance is laid vnto you . For this cause I haue asked Councell of the greatest Clarkes in Christe●dome : and for this cause I haue sent for this Legate , as a man indifferent to know the truth , and settle my conscience ; and if the Queene be adiudged by the Lawe to bee my lawfull Wife , it would be the most acceptable thing in my life , both to cleere my conscience and for the good qualities which I know to bee in her , besides her Noble parentage , as almost this twenty yéeres I haue tried , so that if I went to mary againe , & the mariage lawfull , I would choose her before all women , & if the marriage proue vnlawfull , I shall sorrow the departing from so good a Lady , and louing a companion ▪ but much more lament that I haue so long liued in Adultery , and haue no true heyre of my body to inherit this Realme : Therefore I require you to make our minde knowne to our Subiects that they may pray for vs. The Quéene hearing thereof , answered , it was a great maruell that they would make question of this now , after they had béene married twenty yeares , and no question in the meane time , and that all the learned at the time of the marriage did conclude it was lawfull , and that both their fathers , being so wise did not foresee it , if there had béene any such doubt , and the King my father sent to Rome , and with great costs obtained a dispensation , that I beeing one brothers wife procar●ally knowne , might without scruple of conscience marry with the other brother lawfully , which licence vnder lead I haue yet to shewe , but I may thanke you my Lord Cardinall onely for this trouble , this is of malice , because I haue won●red at your high pride , and abhorred your voluptuous liuing , and little regarded your t●ranny , and for the malice you beare to my Nephew the Emperour because he would not make you Pope by force : and the Quéene appealed to the Pope . The King to try out the matter sent first to the Pope , then to most part of al● Uniuers●ties , first the Pope sent his two Legats , Wolsey and Campeius to hear● and decide the Case , they cited the King and Quéene personally to appeare , or else by Proctors ; at the day , the Legats with their crosses , axes and pillers were set , the King was ready to heare the determination , requiring to haue an end , notwithstanding from month to month , they detracted the matter vntill August , the King not taking it well to bee so vsed , sent the Dukes of Northfolke and Suffolke vnto the Legats , requiring them to hasten an end and to deferre no longer , it is the manner of Rome , about the beginning of August , during the Dogge dayes , to haue a solemne vacation , in which neither Schooles bee vsed , nor any Terme kept . Cardinall Campeius pretending the order of Rome , whereof he was a member , answered , hee neither could nor would goe against the ordinance thereof , and before October he would procéed no further in the cause : t●e Dukes séeing their pretended excuses , and that by no wayes they would be intreated , burst out in open defiance , the Duke of Suffolke clapping his hands on the table , sware by the Masse ▪ there neuer came Legate or Cardinall from Rome to doe good in England , so in anger they departed from the Cardinall : the King for quietnesse was content to tarry● vntill October , but before October came , Campeius was called home by letters fr●m the Pope , so the matter was left vndiscussed , the King seeing himselfe thus deluded , sent againe to Pope Clement , desiring to h●ue an answere of the cause , the Pop● would take a pause , and after send him word . Twelue Uniuersities agreed in one consent , that the mariage was vnlawfull , and repugnant to the word of God , and that no man is able to dispence with it , but nothing was heard of from Rome , wherefore the King assembling his Parliament sent the Lord Chancellour with twelue of the vpper house , to noti●●e the determinations of the Colleages as afore said , vnto the lower house : And the same year● the King sent out a Proclamation for the abollishing of the Pope and establishing of the Kings Supremacy , and hee brake off with the Cardinall and caused him to be attainted in Premu●ire , and to bee apprehended , and the Clergy maintaining th● power Legatiue of the Cardinall , incurred the like premunire , wherefore the Spirituall Lords were called by processe into the Kings Bench to answere , but befor● the day of appearence they submitted themselues to the King , offered him an hundred thousand pounds to pardon them by Act of Parliament , and offered him the Title of Supreme head of the Church of England , which they would neuer confesse be●ore , whereby the Pope , by the prou●dence of God , lost his whole Iuris●iction an● Supremacy in England . Patricke Hamelton a Scottish man , hee was of the Kings bloud and family , beei●● of the most ancient and Noble stocke and name in Scotland , was of the Uniuersity of Marpurge in Germany , he openly procéeding so intreated and iudged of matters of the Church , with such praise as passed the expectation of his age , that he made the common people and learned to admire him : Francis Lambert in his Preface D●●icatory maketh mention of him , then he tooke a companion with him , and ret●●ned home to Scotland , he was not able to suffer the filthinesse and blindnesse of the Countrey , he was accused of Heresie , and after disputed constantty with the Cardinall and his Band : he confessed Christ to be his onely Aduocate , excluding the merits of Saints , acknowledged frée ●ustification by the merits of Christ , and denied Purgatory : At last he was condemned , and the same day after dinner burned : The King being but a Child by the Testimonie of his bloud , hee left the verity o● of God , fixed in the hearts of many . William Tindal in his Apology against Moore maketh mention of Thomas Hitten , a preacher at Maidstone in Kent , whom the Bishops of Canterbury and Rochester kept long in prison , and tormented him with diuers torments , yet he continued constant , and at the las● they burned him at Maidestone , for the constant testimony o● Iesus Christ , and of his frée grace and saluation . Thomas Bil●ey of the Uniuer●itie of Cambridge , a man of excellent constancy . Cambridge taking roote in him , after long barrennes did begin to flourish . He conuerted many of his fellowes to the Gospell : amongst whom was Thomas Arthur , and Maister Hugh Latimer , who was Crosse-kéeper of Cambridge , bringing it on procession daies : at last he forsooke the Uniuersitie , and went to diuers places preaching , associated with Arthur : the authoritie of Cardinall Woolsey was then great , but his pride ●reater , which declared the vanity of his life , and of the liues of the Bishops and Clergy . Bilney with others , maruelling at the incredible insolency of the Clergy , which they could no longer suffer , they began to preach against this dignity , and against the Pope . Then the Cardinall which did not greatly feare any power of Kings , but onelie feared the Gospell of Christ to be preached , least it should detect their Hypocrisie and deceits . Whereupon he caused the said Bilney and Arthur to bee cast into prison , then they were brought before the Cardinall and ● number of Bishops into the Charter-house of Westminster : then the Cardinall required of them , wherefore they had taught the people the opinions of Luther , which are condemned , and whether he had not once made an oath , not to preach or defend any of Luthers opinions , but to impugne the same . He said , He had made such an Oath , but not lawfullie : After hee was sworne to make true answere , and not to reueale his examinations . 1 It was laid against him that he preached , though Preachers bee restrained now adaies : yet he had warranty by the Word of God , where he said ; Goe i●to all the world and preach the Gospell . By which authority , euery man that hath the gift may preach , and the Pope nor any other can make any law to the contrary , which he confessed . 2 That he said , when crosses were set vp against Walls in London , that men should not pisse there : When there were but few men did reuerence them , but when in euerie corner there was a Crosse , of necessitie men pissed vppon the Crosses : So that when there were but few Lawes in the Church , then men were afraid to offend them : after ward they made many lawes , whereof some are pecuniall , as they call them , and them they doe obserue ; those that are not pecuniall they call palea , and regard them not . To this or the like effect , he confessed he spake . 3 If I should suffer persecution for the Gospell , yet there are seuen thousand more that would preach the Gospell as I doe now : therefore good people thinke not much if these tyrants put a man to death for preaching the Gospell . This Article he confessed . 5 That euery Christian man is a Priest so offer vp sacrifice of prayer : and if they murmured against Priesthood , they murmured against themselues : and that we should not pray to Saints nor worship Images . 6 That he should preach at Cambridge : that a Bachelor of Diuinity , or any other knowing the Gospell , should be let from preaching by no man : and if any Bishop did accurse them for so doing , their curses should returne to themselues . All these hee confessed . Master Luther did recant , and submit himselfe vnto the punishment and iudgement of the Church : but these Interrogatories were ministred vnto Master Bilney ; Whether hee beléeued the assertions of Luther impugned by the Bishop of Rochester were detestable : Whether generall Councells and Constitutions where or ought to be obserued of all men euen for conscience , whether the Popes Keyes were no● profitable , or against Gods word , whether the Catholik● Church may erre , or whether it may bee demonstrated or poynted out , or else whether it is a spirituall Church knowne to God , whether Images of Saints ought to bee worshipped of all true Christian● , whether a man may beléeue that there is not yet any Iudgement giuen vppon the sou●es departed , whether a man may beléeue that our Lady remained not alwayes a Uirgine ? whether Holy dayes and fasting dayes may without 〈◊〉 bee broken by any priuate man ? whether we are bound to be obedient to Bishoppes and Kings as vnto Parents ? whether the Church doo godly , in praying to Saints ? whether all true Christians bee Priests , and haue the Keyes of binding and loosing ? whether faith may bee without workes and charity ? whether it is more agreable vnto faith , that the people should pray in their owne tongue , or in a learned and vnknowne tongue ? whether children should be taught the Lords prayer without the salutation of the Uirgine ? whether beades be to be denied or no ? whether Scriptures ought to bee translated into English or no ? whether Organs and all maner of songs ought to bee in the Churches ? whether a Bishoppe haue any Temporall power ? whether it bee a godly Constitution that no man should preach in an others Dioces without lycence of the Bishop ? whether vowes of priuate men commeth of the spirit of God ? whether we should pray for the dead , or that there is a Purgatory ? whether Morall philosophy helpe the vnderstanding of the Scriptures ? whether the Popes pardons are to be ●eiected ? whether there may bee any Morall ver●ues without the grac● of Christ ? whether Saluation and damnation come of necessity and nothing to bee in our owne wills ? whether Images ought to be taken out of the Churches ? whether preachers should exhort men to Pilgrimage or to the worshipping of reliques ? hee in a maner confesseth them all . Hee answereth that he did beléeue the assertions of Luther , and that men were not bound to beléeue Councells and Constitutions , and St. Augustine in his tim● marnailed , that we could liue in safety amongst so many snares of Constitutions , when Adam and Eue could not obserue one . Fourthly he sayd that the Catholike Church cannot erre in fayth , for it is the whole Congregation of the Elect knowne onely to God , otherwise no man could be assured of his owne or anothers saluation , for it is written , no man knoweth whether ●e be worthy of hatred or loue ▪ yet I may truely say of the generall Councell , congregated by the holy Ghost : Behold here the Catholike Church , denominating the whole by the most worthy part : and hee affirmed by the Scriptures , that the faithfull haue the I●dgment of their soules as soone as they die , and are in Heauen , and that we are bound to obay Magistrates as Parents , and that the people should haue the Lords prayer and the Créed in their owne tongue , that their denotion might bee furthered by their vnderstanding of it , and might be more expert in their faith : I hau● heard many say , they neuer heard any speake of their resurrection , and by the knowledge thereof became more ready to goodnes , and fearefull to doe euill , and he would wish that the Scripture were in our owne tong●e , for St. Paule sath , hee would rather haue fiue words in a tongue that is knowne &c. that the Church may be edified , and Ch●isostome bad his hearers looke vpon bookes , that they may the better remember that which they had heard , and Bead translated the gospell of St. Iohn into English , and where it is obiected , it is daungerous for Heres●e , hee said good Pastors might easily helpe the matter by adding the interpretation of the hard places in the margent : touching pardons , he said it were better that they should bee restrain●d , then any longer to be vsed as they haue béene to the iniury of Christs passion . Further these things were deposed against him , that he should preach at Ipswich , Christ is our Meadiator betwixt vs and the Father , why then should wee séeke to any Saint for remedy , and to make petition to Saints is great iniury and blasphemie to Christ : and that man is so imperfect of himselfe , that hee cannot merit by his owne deedes , that it was great iniury vnto our Sauiour Christ , to teach that to b● buried in Saint Francis Coull , should remit foure parts of penance : what is then left to Christ which taketh away the sinnes of the world : This I will iustifie to bee great blasphemie . And that it was great folly to go● in pilgrimage , and that preachers in times past haue been Antichrists , and now it hath pleased God somewhat to shew their errors ; and that the myracles done in Walsingham , Canterbury , and Ipswich were done by the Diuell by the sufferance of God , to blind the people : and that the pope hath not the Keyes that Peter had , except hee follow Peter in liuing , and that it was deposed against him , that hee was twice pulled out of the Pulpit by the Fryers in the Dioces of Norwich : And that hee ●xhorted the people to put away their Gods of Siluer and Gold , and leaue offering vnto them , because it hath often béen knowne , that those things offered , haue after been giuen to Whoores of the Stewes : And that Iewes and Sarazens would haue bec●me Christians long agoe , had it not bin for the Idolatry of the Christians , in offering Candles , Wax and mony to stockes and stones . In a Dialogue betwixt him and Fryer Iohn Brusierd , hee proueth thrée points : Firs● , that there is but one Mediator of God and Men , which is Christ : Then our Lady , S. Peter , and other Saints be no Mediators ; and whatsoeuer wee aske the Father in Christs Name we shall haue , and God saith not in any other name : therfore let vs aske in his name , least at the day of Iudgement it be said to vs , hetherto haue you asked nothing in my name . To which the Fry●r answered : I would Maister Bilney that you would search the first Origen of the Rogation daies , which were ordained by Pope Gregory , with Fastings , Prayers , and holy Processions against the Pestilence , by the infe●tion of the ayre , in which time of Procession an Image like our Lady , Painted by S. Luke , went before them : About which Image Angels did sing Regina coeli letare : To the which the Pope ioined , Ora pro nobis Domine , &c. Therefore beeing the Angels did honour the Image of the Uirgine : And Pope Gregory with all the Clergy did pray to her : It appeareth mani●estly we ought to pray to Saints , that they may say like for vs , which the Disciples said in the Gospell , serue them , and send them away , because they cry after vs. Secondly , he proueth the Pope to be Antichrist , in that he exalteth himselfe aboue all that is called God. For the Pope imposeth but a small punishment vpon them that break any of the ●en Commandements ; But he that shall violate the popes constitutions , he is guilty of death . What is this but the Pope to sit and to raigne in the Temple of God , that is , mans conscience as God , and the popish miracles are not of God , but illusions of Satan ; who as the Script●res witnes , haue been loosed this fiue hundred yeares ; As it is written , that Satan should bee loosed after a thousand yeares ; and they are illusions , because they make them put th●ir Faith in our Lady and oth●r Saints , and not in God alone . The third is , that no Saint , though his suffering were neuer so great , and his life most pure , deserued any thing for vs with God , as you may sée by the answer of the wise Uirgins , vnto the foolish Uirgins , when they craued oyle of them : No say they , least peraduenture we haue not sufficient for our selues and you , get you rather to them that sell , and buy , where be then the merits of Saints , whereby they may deserue for themselues and others . After he was brought againe before the Bishops at the Charter-house afore said ; where he was admonished to abiure and recant : who answered , he would stand to his Conscience : but being many times sent for and perswaded , he did abiure : But God not willing to loose such a worthy instrument of his Church raised him againe after his fall , as h●re followeth to be seene . These Articles were obiected against GEFFREY LON , for which he was abiured . FIrst for hauing and dispersing abroad bookes of Luther , for affirming and beleeuing that Faith onely iustifieth , and that men be not bo●nd to obserue the constitutions of the Church ; That we should pray onely to God , not to Saints : That pilgrimages are not profitable to mans soule : That we should not offer nor set vp lights to Images : That no man is bound to keep the Fasts of the Church : That Popes pardons profit not a man : and Thomas Garnet Master of Art. Curat of all Hallowes in Hony Lane , for hauing and distributing Luthers Bookes , and them of that sect : For affirming Faith onely iustifieth : That Pardons profit neither the dead nor liuing : That the Constitutions of the Church binde vs not : for calling Bishops Pharisies : That fasting daies are not to bee obserued : That euery man that is able may preach the Word and no Law to the contrarie : for thes● and such like he was abiured before Cutbert Bishop of London . But the aforesaid Bilney , notwithstanding his recantation : Hee abated not any part of his desire & study to preach , but was the more vehement against the Bishops corrupt life : but whilst he was occupied in that godly enterprise , to allure all men to saluation , Thomas Moore , and Richard Nickes , the blind Bishop of Norwich , who was as blind in body as Soule , they laid hands on him , and condemned him of heresie , and iudged him to the fire ; because he had preached since his abiuration , and because he taught Saints should not be worshipped , nor called vpon as Mediators . He would many times proue the paine of the fire by holding his finger neere the Candle : but the night before he suffered martyrdome hee held his finger so long that he burnt off the first ioynt . Hee was burned in Lollards yit in Norwich , with great ioy falling downe before the stake , and rising kist it , & bound himselfe with the Chaine , confessing his Faith , and animating the people to stand fast in the truth of Gods Word , and to suffer for it . Sir Thomas Moore beeing Chancellor of England ; when those , should burne Bilney , required of him a Letter of his hand , whereby they might ●ee discharged after his death : He said goe too fellowes burne him first , then come to me after for a Bill of my hand . The Story of the valiant Martyr Maister BAYFIELD . THis Bayfield was a Monk of Bury , and for his Religion he was 〈◊〉 in the prison of his house , and whipped with a gagge in his mouth , and then ●●ocked and continued in the same torments thrée quarters of a yeere ; and then hee was committed to Doctor Barnes to go● to Cambridge with him : when he had been the●e a whole yeare , he tasted good learning so well that he neuer returned vnto his Abbey againe , but went to London to Maxwell and Stacy , & they kept him secret a while , and conuayed him beyond Sea. Doctor Barnes being in the Fléete for Gods Word ; This Bayfield mightily prospered in the knowledge of God , and was veneficiall to Maister Tindall , and Frith , for he brought substance with him , and sould their works for them . And at last comming to London to M. Smithes house in ●●cklers Bury , he was betrayed and dogged to his Book-●inders house in Marke Lane , & there taken & carried vnto Lolards Tower , & from thence taken & carried to the Cole-house ; because one Patmore Parson of Much-Haddam in Essex , then liuing in Lolards tower , was confirmed in the Doctrine of Christ by him ; there hee was tyed by the neck , middle and legges , standing vp●ight by the walles , diuers times manacled to accuse others that had bought his Bookes , but he accused none , but stood in his Faith vnto the end : He was in the Consistory of Paules put to his tryall , whether he would abiure or no : he said he would dispute for his Faith , and so did to their great shame . Stokesley being their Iudge with others , hee was condemned for bringing ouer and selling hereticall Bookes , and because before time he was accused to the Bishop of London for affirming certaine Articles contrarie to the Church : and especially that all land should be giuen to God , and not to Saints or Creatures ; and that euery Priest might preach the Word of God , by the authoritie of the Gospell , and néed not to runne to the Pope or Cardinals for licence ; and that hee ab●ured , and hath since preached the like Doctrines : When they asked him what he had to say , why he should not haue his Iudgement ; Hee said with a vehement spirit to the Bishop of London , your liuing of the spiritualty is so euill , that you be hereticks , and you maintaine euill liuing , and let that true liuing may not be knowne : and that their liuing , neither their beleefe , is according to Christs Gospell : Then the Bishop read the sentence against him , and disgraded him ▪ hee knéeling vpon the highest step of the Altar in Paules ; He tooke the Crosie● staffe , and smote him on the brest , that he threw him downe backwards and brake his head , and he sounded : and when he came to himselfe againe , he thanked God that he was deliuered from the malignant Church of Antichrist , and that he was come into the true Church , and that he trusted anon to bee in heauen with Iesus Christ , and the triumphant Church for euer : Then he was led againe to Newgate , & continued there in prayer an houre , and thence went to the fire ioifully , and was thrée quarters of an houre aliue in the fire , and when the left arm was burned , he rubbed it with his right hand , & it fell from his body , and he continued in prayer to the end without mouing . The History of M r Iohn Tewxbury Cittizen and Lether-Dresser of London . IN all points of Religion , and the point of iustification , he disputed most openly in the Bishops Chappell , with such prompt and expert answers that Tunstall and all his learned men were ashamed : This disputation continued a senight , then he was sent to my L. Chancellor , Sir Thomas Moore to Chelsey , and there he lay in the porters Lodge , hand , foote , and head in the stockes six daies . Then he was carried to Iesus Tree in the Garden , where he was whipped , and also twisted in his browes , with small ropes , that the bloud start out of his eyes , and yet would accuse no man. Then he was racked in the Tower , and there promised to retant at Paules Crosse. After he came to S. Austens with a new Testament in his hand , and stood vp before the people in a Pew , and declared openly with teares that he had denied God , and prayed the people to forgiue him , and to beware of his weaknesse not to doe as he had done : for if I should not turne againe to this truth , hauing the New Testament in his hand , he said , this Booke Gods Word would damne mee body and soule , and he prayed euery body to doe as hee had done : for hee would not feele such a hell againe as he had done not for all the worlds good : and immediately hee was carried to the Bishop of London ; and after he was burned in Smithfield , and died a glorious Martyr . In his Disputations , the Bishop proposed these Articles out of the Booke called the Booke of the wicked Mammon : and hee affirmed them . TEwxbery , A man should doe good works for the loue of God onely , and for no hope of reward higher or lower in heauen , for if he should it were presumption , & being asked whether faith only iustifieth : he said if he should desire heauen by works hee were greatly to blame , for workes followe Faith , and Christ redéemed vs by his death : the diuell holdeth our hearts so hard that it is impossible for vs to consent to Gods Law : and that the Law of God suffereth no merits , nor any man to bee Iustified in the sight of God : and that the Law of God commandeth things impossible ; and as the good tree bringeth forth good fruit : so there is no Law to him that beleeueth and is iustified by faith , and all good workes must be done without respect of any profit thereby , for they deserue no reward of God , and that the Diuel is not east out by the merits of fasting and prayer . Item , We cannot loue God , except we sée first his loue and kindnes to vs : whilst we are vnder the Law , wee sée nothing but ●inne and damnation , and the wrath of God , and cannot but hate him as a tyrant , and flée from him as Cain , and that wée are damned by Nature as a Toade , and a Serpent are so by Nature . Item , Loue in Christ putteth no difference betwixt one man and another . Item , The sects of Saints Francis , Saint Dominick & others be damnable : Then the Bishop asked him whether he would renounce these heresies , and he prayed the Bishop to reforme himselfe : Then the Bishop gaue him respite , and when hee came before him againe . First , he affirmed that Christ & all his merits were his , and that he was knit to him so inseperably that he could not be damned , except Christ were damned . He that séeketh by his almes more then to be mercifull , and to succor his brother● and neighbours need he is blind , and seeth not Christs bloud , so God is honoured on all sides in that we count him righteous in all his lawes , and to worship him otherwise is Idolatry : he concluded to them all , he found no fault throughout all the booke , but it is all good , and hath giuen him great light of conscience . The next Sessions he was intised to recant ▪ but shortly after he was moued by the example of one that was burned in Smithfield , and after did constantly abide in the testimonie of the truth , and suffered in Smithfield . Lastly for these Articles he was condemned . 1 THat Faith onely iustifieth which lacketh not Charitie . 2 That Christ is a sufficient Mediator for vs , therefore no prayer to be● made to Saints . 3 That Christ is our sufficient purgatory ; and that there is no purgatory after this life . 4 That the soules of the faithfull departing this life rest with Christ. 5 That a Priest receiuing orders , receiueth more grace , if his Faith be increased , or else not . Lastly , hee beléeueth that the bloud and flesh of Christ is not in the Sacrament : wherevpon he was condemned and burnt as aforesaid . IOHN RANDALL . THis IOHN RANDALL was of Christs Colledge in Cambridge , and for the loue that he had to the Scriptures , and sincere Religion , hee was suspected and hated ; the yong man being studious and about one & twenty yéeres old was long lacking of his companions , and through the stench of his corps , his study door● being broken vp , he was found hanged with his owne girdle within the study , in such maner , that he had his face looking vpon the Bible , and his finger pointing to a place of Scripture : whereas predestination was intreated of , surely this matter lacked no singular policie , of some old naughty man , that it should seeme for feare of pred●stination , he was driuen to despaire , that it might keep their yong men from the study of the Scriptures as a thing most perilous . In this yeare an old man in the County of Buckingham , for eating of Bacon in Lent , was condemned to the fire and burned . EDWARD FRESE . EDward Frese , a Painter , was hired to paint certaine cloaths for the new Inne in Colchester , and in the vpper boarder of the cloaths , he wrote certaine sentences of the Scripture : then some of the Towne which had seene his worke , apprehended him , and brought him to London to the Bishop , where he was cruelly imprisoned , with others of Essex . One Iohnson and his wife , and one Willy , his wife , and his son , and one Father Bate of Rowshedge , & they were fed with fine Manchet , made of saw-dust , or the most part therof : the said Frese being at the Bishops at Fullam , his wife being desirous to see him , came to the gate being big with Childe , the Porter kicked her on the belly , that on the same she died , and the childe died immediatly : after for writing against the wall , his hands were manacled , that the flesh of his armes were higher then the Irons : and they kept him thrée daies without meat , when he should come to his answer , he could say nothing , but looked on the people like a wilde man , and if they asked him any question , he could say nothing , but my Lord is a good man : an● when they had spent his body and wits , they sent him to Bearsie-Abby , but hee would not tarry there , but he neuer came to his wits againe , vntill his death : And his brother Valentine Frese was burned for the testimony of Christ in Yorke . Also the wife of the aforesaid Father Bate , made a Supplication to the King , and deliuered it vnto him , who appointed her to go to one M. Seliard , of him she gat a letter to the Bishop , she hoped some good should come to her Husband , but some of her friends would néeds sée the contents of her letter , which was to this effect : look what you can gather against Father Bate , send me word , that I may certifie the Kinges Maiesty : but shortly after he gat out of prison in a darke night , and was caught no more . In this yeare Fryer Roy was burned in Portugale , what his doctrine was , may easily be gathered by his testimony that he left here in England . The History of Maister IAMES BAYNHAM , a Lawyer . THis Maister Baynham was accused to Sir Thomas Moore , Chancelor , & arested with a Sergeant at Armes , and carried out of the middle Temple to his house at Chelsey , & when he saw he could not preuaile with him , he whipped him at a trée in his garden , then racked him at the tower before himselfe , vntill they had almost lamed him , because he would not accuse Gentlemen of the Temple , nor tel where his bookes lay , and because his wife denied they were at his house , she was sent to the fléet , and his goods confiscate . When they had often vsed him vpon the tortures , then he sent him to the Bishop of London , who cast him into Lolards tower , vntill he had bin diuers times before him examined , and they were not able to resist him . He was both mighty in Scriptures and Arguments , that he was able to confound them with their owne Arguments : so he condemned him , and the Bishop sent one Doctor Symons to peruert him , and waite vpon him to the stake , & after much communication betweene the Doctor & him , he prayed the Sheriffes to deliuer him from Satan , for he was content to confirme his faith with his blood . At the stake he lay down flat and prayed , then rising vp , he imbraced the stake : then he said , Good people , I am come hither , accused and condemned for an hereticke : these be the Articles I dye for . I say it is lawfull for euery man or woman to haue Gods booke in their Mother tongue . That the Pope is Antichrist , that he knoweth no other Keyes of heau●n gate , but the preaching of the word , and that the●e is no other purgatory , then the purgatory of Christs blood , and that the soules of the faithfull imediatly go to heauen , & r●st with Christ for euermore . That Thomas Becket was no Saint , but a Traytor , and a shedder of innocent blood : th●n one M. Pauey answered , Thou liest thou heretick , thou deniest the blessed Sacrament of the altar : He answered ; I do not deny the Sacrament as it was instituted of Christ , and vsed of his Apostles , but I deny transubstantiation , and your Idolatry to the bread , and that Christ , God , and Man should dwell in a piece of bread ; but that he is in heauen , sitting at the right hand of God : but it is an Idoll as you vse it in the abhominable Masse , making it a sacrifice propitiatory to the quicke and the dead , and robbing the Church of one kind : then Pauey bid , Burne him Hereticke : then he said , God forgiue thee , and shew thee more mercy then thou shewest me , and God forgiue Sir Thomas Moore : and prayed the people to pray for him , and so praying died . The next weeke after , M. Pauey went vp into a Galery , where he had a Roode before him and prayed , and bitterly wept , and his Maid finding him so doing , he ●ad her take a rusty sword and make it cleane , and not trouble him , and immediatly hee tyed vp a rope and hung himselfe . There was an Idoll named the Rood of Douer-Court , many resort●d vnto it , for it was blowne abroad , that the power of it was so great , that none could shut th● Church●doore where it stood , whereupon soure men came ten miles thither , and took the Idoll from the Shri●e , and a quarter of a 〈◊〉 from the place fired him , who burned so bright , that he lighted them homeward one mile . After , three of them were indicted of fellony , and hanged in Chaines ; one at Douer Court , called N●cholas M●●sh , Robert King in Dedham , Robert Debnam , at Cottaway : which three persons a● their death , did more edifie the people in godly learning , then all the sermons preached there a long time before : the fourth escaped : the same yeare many Images were cast downe . The Martirdome of Iohn Frith . WHen Cardinall Wolsey prepared to build a Colledge in Oxford , which now is called Christs Church , whence he was sent for to the King , being accused of certaine crimes : in the way by immoderate purgations he killed himselfe , and so left a most glorious péece of worke ; part but begun , part halfe ended , and but a smal part fully finished . He appointed to that Colledge all such as were found to excell in any kind of learning : amongst whom this Iohn Frith was one , and William Tindall , and Tauernar of Bostone , and Iohn Clark , and many others . These were accused of heresie by the Cardinall , and impri●oned in a déep Caue in t●e same Colledge , where they were all infected through the stinke of Fish : and Iohn Clarke , wi●h other good men , whose names are not kn●wne , died ; but Frith escaped , and departed out of England for foure yeares , and returning home , Sir Thomas Moore promised great rewards to them that could take him , and laid all the hauens for him . At length he was taken at Reading for a Uacabound , and being put in the stockes , hee sent for the Schoolemaister , and began in the Lattine tongue to bewaile his captiuity , the Schoole-maister being ouercome with his eloquen●e , tooke pitty on him , and loue● his excellent wit : then they fell to the Gréeke tongue , wherewith he so inflamed the loue of the Schoole-maister , that he went to the Magistrates and got him to be set at liberty without punishment : but after he was trayterously taken and sent to the Tower , where he had many conflicts with the Bishops , but especially in writing with Sir Thomas Moore , who wrote against certaine writings of Frithes , against the Sacrament of the Altar , which came to Sir Thomas Moores hands , and Frith hauing gotten a Coppy of it , wrote against it . Cranmer , Archbishop , in his Apology against the Bishop of Winchester , séemeth to haue collecte● Friths reasons aboundantly . What Articles were obiected vnto him , appeareth by a breefe Commentary , written and sent to his friends out of prison , as followeth . First , the whole matter of the examination was two Articles , to wit ; purgatory , and the substance of the Sacrament . Touching purgatory , they asked whether I beleeued that there was any place to purg● the spots of the dead after this life : I denied there was any , because the nature of man consisteth but of two parts , the body and mind : one Christ purgeth in this world by laying afflictions vpon vs , and death the reward of sinne is laid vpon it , but our soules are purged with the word of God , which we drinke in through Faith , to the saluation both of body and soule : If you will shew a third part of man , I will grant you a third place , which you call Purgatory , otherwise I must deny vnto you the Bishops shop of Purgatory . Secondly , it was required of me , whether the very body of Christ were in the Sacrament of the Altar . I answered , it is both Christs body & ours , for as of many corns is made one loafe , so we being diuers , are but one body in Christ , therein it signifieth our body : so of the Wine that is made of many clusters , one liquor . But the same bread againe , in that that it is broken , signifieth the body of Christ , declaring his body to be broken and put to death for our redemption ; and in that it is distributed the fruit of his Passion is signified : the communication whereof equally redounds to all Christians . And againe , when it is receiued to be eaten , it is the signification of the bodie of Christ , admonishing vs , that our inward man is refr●shed by the merits of Christ , euen as the bread is receiued with our mouth , to the outward nourishment of the body . Then said they , dost thou beléeue the very body of Christ to be contained in th● Sacrament really , without trope or figure ? He answered ; No surely , I doe not so thinke , and when by no meanes he could be perswaded to recant , hee was condemned to be burned . When he was tyed to the stake in Smithfield , there it dot● significantly appeare with what constancy he suffered : he willingly embraced the fag●●ts & fire , the wind blowing away the fire to his fellow that was tyed at his back and b●rned with him , made his death the longer , but God gaue him such strength and patience , that as though he had felt no paine in that long torment : he séemed rather to reioyce for his fellow , then to be carefull for himselfe . The examination of ANDREVV HEVVET , that was burned with IOHN FRITH . HE was a Prentice in Watling-stréete , to a Taylor , when he was asked what he thought touching the Sacrament of the last Supper : he answered , euen as Iohn Frith doth : Then one of the Bishops said , Dost thou not beléeue that it is really the body of Christ , borne of the Uirgin Mary ? He said , that I do not beléeue why said the Bishop ; he said Christ commanded me not to giue rash credit to them which say , Behold here is Christ , and there is Christ , for many false Prophets shall rise vp , saith the Lord. Then Stokly , Bishop of London , said , Frith is condemned for an heretick , and except thou reuoke thine opinion , thou shalt be burned with him : he said , he was content . The Bishop vsed many perswasi●ns to alure him to recant , but could not , wherefore he was burned with Frith as before . When they were at the stake , one Doctor Coke admonished all the people , that they should in no wise pray for them no more then they would for a Dog , whereat Frith smiling , desired the Lord to forgiue him , and so departed . About this time High Latimer was inhi●ited by the Bishop of London to preach in his Dioces , and yet after he preached in the Precin●t of the Fryers Augustines of London . The Lady Anne of Bullen , although she was not yet married to King Henry , yet she was in great fauour , and daily she inclined the Kings mind more & more against the Papists , so that the same yeare the King and certaine of his Lords came into the Parliament house , and he complained of the Cleargy , that they were but halfe his Subiects , yea and scarse our Subiects : for their oath to the Pope at their consecration , is cleane contrary to that which they make to vs : and he deliu●r●d to the Parliament the coppies of both their oaths . These Oaths being thus receiued and ●pened to the people , were the occasion that the Pope lost al his iurisdiction in England shortly after . The matter falling out more and more against the Pope , Sir Thomas Moore , a great maintainer of the Pope , was driuen to resigne his Chancelorship , ● deliuer vp the great seale into the Kings hands . After whom , succéeded Sir Thomas Audley , kéeper of the great seale , a great fauorer of Christs Religion . Lady ANNE of Bullen . WIthin short time after , the King married the Lady Anne Bullen , Mother to Quéene Elizabeth , who was the secret ayder and comforter of al the Professors of the Gospell , and her almes shewed her life was accordingly , which was a hundred gownes wéekly , and other apparell yearely before she was married , both to men & women , she also gaue much priuate almes to the widdowes and poore ho●sholders continually , vntill she was apprehended . And she euer gaue thrée or foure pounds at a time to them , to buy them Kine , and sent her Sub-almner about to the Townes where she lay , that the Parisheners should make a b●ll of all the poore housholders in th●ir parish : and some parishes receiued 7. 8. or 10. pounds to buy Kine withall : Also , she maintained many l●arned men in Cambridge , so did the Earle of Wiltshir● her Father , and the Lord Roch her Broth●r , and she brought them in fauour with ●ing Henry . She caried alwaies about her a little purse , out of which she was wont daily to scatter abroad some almes to the needy , thinking no day well spent wherein none had fared the better for her . She kept her Maids , and such as were about her , imployed in making shirts and smocks for the poore , but the Lady Dowager beeing deuorced , made the Pope to curse the King , and interdict the realme : In the meane time Queene Anne bein● great with child , in the next yeare following was crowned with high solemnity at Westminster , and not long after brought to ●ed at Greenewich , of the faire Lady , Elizabeth : The Lord Maior of London and his Brethren , with forty cheefe Cittizens , were commanded to be present , with all the Nobles and Gentlemen : The Kings Palace , and all the wals to the Fryers were hanged with Arras , ●●d the Friers Church . The Font war of Siluer , and stood in the midst of the Church , thrée steps high , which was couered with fine linnen , and diuers Gentlemen with aprones and towels about their necks , gaue attendance about it : Ouer the Font hung a faire Canopy of Crimson Sattin , fringed with Gold. The holy Maid of Kent . CErtaine Monkes put into the heads of many of the Kings Subiects , that they had R●uelation of God and his Saints , that he was highly displeased with king Henry , for the diuorcement of the Lady Katherine , and surmised that God had reuealed vnto a Nun , called Elizabeth Barton , whom they called the Holy Maid of Kent , that if the King did diuorce her , he should not be King of this Realme one month after , and not one day nor houre in Gods fauour . She would shew marueilous alteration of her visage and body , as if she had béene wrapt in a trance , and inspired of God. She spoke against sinne , and reprooued the Gospell , which she called heresies , and spoke diuers things to the reproach of the King and Quéene , and to the establishing of Idolatry , Pilgrimage , and derogation of Gods glory . The Archbishop ▪ the Lord Cromwell , and Maister Hugh Latimer , with great labour found out her naughtinesse , and condemned her and put her to death , with certaine of her councell . VVILLIAM TRACY Esquire . A Little before this time William Tracy of Todington in Gloster-shire made his Will , that he would haue no funerall pomp at his burying , nor Masse ; and said that he trusted in God only , and hoped by him to be saued , and not by any Saint . His Executor brought the Will to the Bishop of Canterbury that then was , to proue it ; which he shewed to the Conuocation , and they iudged him to be taken vp and burned as an heretick , and sent a commisson to Doctor Parker Chancelor of Worcester , to execute their sentence , who accomplished the same . The King hearing thereof , sent for the Chancelor , who laid the fault on the Bishop ; yet it cost him three hundred pount er● he could haue a pardon . The storie of twenty foure burned at Paris . IN this year● were diuers writings set vp in Paris , vpon the Porches and gates , against the Masse and other papisticall superstitions , whereupon many were apprehended and cast into prison : but twenty foure were executed in seuerall places of the Citie of Paris . The bearer of the Popes curse and interdictment against King Henrie and the Realme , durst not come into the Realme with it , but set it vp in Dunkerk in Flanders : the king hearing thereof , took great displeasure against the said Princesse Dowager , and so stomacked the matter , that the next yeare he called a Parliament , and caused it to be prouided by sufficient Acts , that the Pope should be vtterly abol●sht , and himselfe to be establisht supreme head of the Church : at which thing Sir Thomas Moore & the Bishop of Rochester grudged , and would not consent vnto it , but openly resisted the same ; wherefore they were condemned of treason , and headed at Tower-hill . Likewise three Charter-Monks were hanged , drawne and quartred at Tyburne , for speaking trayterous words against the Kings Maiestie . This yere the King set forth a Proclamation for the abolishing of the vsurped power and iurisdiction of the Bishop of Rome , wherein is declared , that not onely the secular men granted him this iurisdiction , but all the spiritualty in the Conuocation house , vnder their seales ; wherin also he signified , that he had addressed Letters vn-the Bishops of the Diocesse , straitly commanding them that forthwith the sincere word of God should be preached euery Sonday and Holy-day vnto the people , and Our stile and iurisdiction of supreme head appertayning onely to our Crowne and Dignity royall to be publisht , and that the Popes vsurped name should be put out of all prayers , masses , or other books , except it be to his reproach . The life and storie of M. William Tindall . FIrst , he was Schoolemaster to one Master Welch , and for translating certain religious books into English , and for arguing with a certain Priest that often vsed to his Masters house , and confounding diuers points of their religion by the word of God , he was pursued & glad to go out of the Realme into Germany , and there translated the Bible into English , & compiled diuers other books , & s●nt them into England ; wherby the dore and light vnto the Scriptures was daily more and more opened , which before was many years closed in darknesse : from thence he went to A●twarp , and had his abiding there , and was lodged about a yeare in the house of one Thomas Poynets an English man , which kept a house of English Merchants : then came thither one Henry Philips , hauing a seruant waiting on him . M. Tindall became acquainted with him , and had great confidence in him , and had him often to dinner and supper with him , and got him a lodging in M. Poynets house . At length Philips w●nt to the high Court of Bruxelles to betray M. Tindall and procured to bring from thence with him the Procurator generall , with oth●r Officers , which was not done with small charges , from whom soeuer it came . After , Philips returning , would haue M. Tindall ▪ to dine with him : then hee desired M. Tindall to lend him fortie shillings , which he did : he told Philips he could not di●e with him , for he was bid forth to dinner , and he should goe with him . And going forth to d●nner , Philips hauing appointed the officers in the way , he gaue them a signe that this was he they should apprehend : then they took him and brought him to the Procurator generall ▪ who sent him to the Cas●le of Filford , and the Procurator generall went to Poynets house , and sent away all that was there of M. Tindals . The said Poynets and certain Merchants went ouer into England , and got letters from the Co●ncell for M. Tindals deliuery ; vpon the deliuery wherof to the Councel of Bruxelles , M. Tindall should haue bin deliuered vnto him : which when Philips vnderstood , he accused Poynets ●o be an heretick , and a receiuer of such , & caused him to be apprehended & kept 13. or 14. wéeks in prison ; but he escaped by night and got into England : but M. Tindall was condemned ; and the same morning as he was had to the fire ▪ he deliuered a letter to the chiefe Kéeper of the Castle , which the Kéeper himselfe brought to Poynets house , who compared him to be fellow to the Apostles being in prison , both for his conuersation and conuerting and preaching to the peo●le . M. Tindall hearing by certaine Merchants what wonderfull feats a Iugler did , he desired th●m that he might be present also at supper to see him play his parts : accordingly the supper was appointed , and the Merchants , with Tindall , were there present . The Iugler being desired to vtt●r his cunning , sh●wed all that he could do , but all was in vaine : at last , with his labour , sweating and toyle , he saw nothing would go forward , he confessed there was some man present at supper which dis●urbed his doings . For his letters that he wrote , I refer thée to the book at large if thou dispose to sée them . The Lord Cromwell , keeper of the Kings priuie Seale , Uicegerent of all the Kings iurisdiction eccl●siasticall , sent out certa●n iniunc●ions by the K●ngs authorit● , for the preaching th● word of God , for the b●tter publishing of the kings suprema●●● , against idols , & 〈◊〉 on pilgrimage ▪ & trus●ing in saints , and to abrogate diuers holy-daies ▪ and for reformation to be had in diuers oth●r ecclesiastical matters . In the begi●●g of this year the most noble and worthy Lady Queen Anne of Bullen , after she had liued Q●●●ne three ●ears , was cast into the Tower , together with her brother the Lord Rochford , and diuers others which shortly after were executed . The words of the Queene at the time of her death . Good Christian people , I ame come hither to die ; I am iudged therto by the law , therefore I will not speake against it : I pray God preserue the King , for there was neuer a gentler Prince , and to me he was euer a good soueraigne : and I r●quire euery one to iudge the best of my cause ; so ● take my leaue of the world , and of you all , desiring you to pra●●or me . Then she kneeled down , and said , Into thy hands I commend my soule , Iesus receiue my soule , diuers times , vntill her head was striken off . Fiue burned in Scotland . SEauen years after Patrick Hamelton aforesaid , there were fiue burned in Edenborough the chief Citie in Scotland ; two were Dominican Friers , one Priest , one Cannon , and one Gentleman , adiudged by the Archbishop of S. Andrewes , Petrus Chappe●anus , and the Franciscan Friers , whose labour is neuer wanting in such matters . The murther of ROBERT PACKINGTON . HEe was a rich Mercer dwelling in Cheap side , and was one of the ●urgesses of the Parliament for the Citie of London , and had spoken against the couetousnesse and cruelty of the Clergie ; wherefore he was had in contempt with them , therfore one Doctor Vincent Deane of Paules hired a stranger for sixtie crownes to kill him , which he did in this manner : this Packington vsed by foure of the clocke euery morning , to go to a Church neare Cheap-side ; and in a mistie morning t●e hyred stranger shot him and killed him with a gunne as he crossed the street . This could not be knowne vntill the death of the Deane : then he repented the fact at his death , and confessed it to his ghostly father . In this yeare the Kings Maiestie by his Uicegerent the L. Cromwell sent out againe certaine Iniunctions vnto the Spiritualty , for the reformation of religion , for the maintenance of reading the Bible in English , and for taking downe of Images , with such other like . The history of Iohn Lambert , alias Nicolson . BEing beyond Sea by reason of the persecution here , he returned , hoping the time had bin amended , by the means of Quéen Anne and Cromwell , and the abolishing of the Pope ; he became a Schoolemaster : and being present at a Sermon preached by Doctor Taylor , one that was a Bishop in K. Edwards time , and died in the Tower in Queen Maries time , after the Sermon hee vttered diuers arguments to the Preachers , and desired to be resolued : Taylor alledged businesse , and desired him to write his minde , which he did . The first was vpon , The cup is the new Testament : and if these words doe not change neither the cup nor the wine into the new Testament , by like reason the words spoken of the bread , should not turn it corporally into the body of Christ. The second , it is not agreeable to a naturall body to be in ●wo or more places ot one time : therfore Christ hauing a naturall bodie , cannot be in heauen on the right hand of his father , and in the Sacrament . Thirdly , a naturall body cannot be without his forme and conditions , as he cannot be without substance : i● the Sacrament there is no forme and condition of the body of Christ , no , not any appearance of flesh , therefore there is no transubstantiated body of his in the Sa●rament : and on the contrary , the forme and condition that you see in the Sacrament pertaineth to bread , which cannot be there without the subiect , therefore of necessity we must confesse bread to be there . Taylor put vp the writing to Thomas Cranmer Archbishop of Canterbury ; so hee was forced to defend his cause openly in the Court : the Archbishop had not yet sanored the doctrine of the Sacrament , which he afterward was an earnest teacher of Lambert was faine to appeale from the Bishop to the King. Steuen Gardiner Bishop of Winchester , as he was most cruell , so hee was most subtile , gaping to get occasion to hinder the Gospell . Hee priuily admonished the King , what great hatred he had gotten of al men for abolishing the Bishop of Romes authoritie , and for subuerting the Monasteries , and for the di●orcement of Queene Katharine : and now the time serued , if he would take it , to remedie all these matters , and pacifie their minds that be offended ; if on this man Lambert he would manifest how st●utly he would resist hereticks , whereby he shall discharge himselfe of all suspicion of being a fauourer of new Sects ; whereupon the King appointed a day for argument before him : when the time was come , the Bishop argued the foresaid points against Lambert , which he answered most effectually ; but the King and the Bishops would not suffer him to conclude his arguments . When the King minded to breake vp his counterfeit disputation , he said to Lambert , What sayest thou now to the reasons and instructions of these learned men ? Art thou satisfied ? Wilt thou liue or die , thou hast yet free choyse ? Lambert answered , I submit my selfe to the will of your Maiestie : the King said submit thy selfe to the handes of GOD , not to mine ; then said Lambert , I commit my soule to the handes of GOD , but my body I submit to your clemencie . Then said the King , if you commit your selfe to my clemencie you must die : for I will not be a patr●n vn●o hereticks . Then he bade Cromwell reade the sentence of condemnation against h●m ; which he did , though he was the chiefe friend of the Gospellers : this was by the po●icie of Cranmer , that if Cromwell should haue refused to do it , he might incurre the like danger . And in the sentence was contained a decrée , that the same should be set vpon the Church porches , and be read foure times euery yeare in euery Church throughout the Realm● , whereby the worshipping of the bread should be the more fixed in the hearts of the people . The Answers of IOHN LAMBERT to diuers Articles administred to him . VVHere you aske me of frée-will , whether a man haue frée-will that he may deserue ioy or paine : we deserue nothing by doing the commandements of God , as it appeareth by the Parable of the Master , which when his seruant is come from worke will make him waite on him vntill he hath eaten , and after giue him leaue to eate , and yet thanketh him not , because he hath done but his duetie : so should you say you are vnprofitable seruants when you haue done that which you were bound to doe ; therefore when we haue done well , we should not magnifie our owne free-will , but his grace by which we did it . And though ●race be promised in many places to the kéepers of Gods precepts , yet such reward shall neu●r be attained of vs , but by the grace and benefit of him which worketh all things in all creatures . We should not doe works for loue of reward , nor for dread of paine , but because they doe please God : and if we only ayme at the contenting of his pleasure , reward vndoubtedly would insue good déeds , as heat inseparably followeth fire . Thus wee should serue God for loue , as children , and not for reward and dread as seruants . We haue no frée-will nor abilitie of our selues to doe the will of God , but as Esay saith , We are subiect and thrald vnto sinne : and Paule saith , By the grace of God we are set at libertie . Touching eare● co●●ession ; it was not ordained of God b●t of man : in the booke called Historia tripa●tita , you shall find how it was first instituted , and after vndone againe , because of a huge vil●anie committed by a Minister vpon a woman , through con●ession . And touching their power to forgiue sinnes ; I say onely Christ looseth a sinner which is contrite , by his promise , and the Priest can but declare the promise : neither doth the declaring of the promise by the Priest benefit any one , vn●esse he be loosed from his sinne , by credence in the promise ministred . And Chrysostome in his booke , in opere imperfecto , affirmeth that the keyes of heauen are the doctrine of the word of God. Ministers doe binde and loose after a sort , as Christ told Paule , Thou shalt open their eyes that they may be conuerted from darknes vnto light . Here Paule is said to open the eyes of mens hear●s , yet to speake properly , it is God that doth it : therefore Dauid prayeth ▪ Reuela oculos meos : and it is said of Iohn Baptist , That he should turn the harts of the fathers vnto the children , and the vnbeleeuers vnto the wisdom of the wise , although to turne mens hearts only belongeth to God ; but so we vse to speake Metonomi●● . Touching inioyning of penance ; I know none that men need to admit , neither ought you to ini●yne any , except casting away the old vice , and taking the new vertue , which euery ●rue penitent intendeth , or ought to intend . Touching the question , whether grace be giuen only by the Sacraments ; God sendeth his grace where it pleaseth him , either with them or without them , and when he pleaseth : and many lewd persons receiue the Sacraments that are destitute of grace , to their confusion ; yet in due receit of the Sacraments God giueth grace . Where you aske , whether all things necessary to saluation are in Scripture ; S. Chrysostome saith he would haue a true preacher of Gods law not to swerue therefrom , neither on the right hand nor the left : for hee that should thereunto adde or withdraw , should enterprise to be wiser then God. And Saint Cyprian in his Epistle ad Cicilium fratrem , teacheth how we ought to heare Christ only , not regarding traditions of men , like as he doth in diuers other places . And this agreeth well with Scripture , which is called the word of saluation , the administration of righteousnesse , the word of truth , the rodde of direction , our spirituall food , the spirituall sword that we ought to fight withall against all temptations and assaults of our glostly enemies , the seed of God , the kingdome of heauen , the keyes of the same , the power of God , the light of the world , the law of God , his wisedome and Testament : euery one of which wordes will giue sufficient matter of argument , that following the same doctrine only shal haue sufficient safe-conduct to come vnto the inheritance promised , though no other way or mea●s were ann●xed vnto the same . In the hundred and eightéene Psalme , Dauid saith , The word of God is true and his way verity ; euery man is vanity and lying : and Christ saith , Euery one that heareth my words and doth them , is like one that buildeth his house vpon a sure foundation ; and that there is none other foundation by S. Paule : and he would haue vs follow one doctrine of Christ to a vnitie of faith , that we may bee perfect men ; not carried about with euery winde of doctrine , brought vp by the slights and wilines of men that ●tudie to deceiue vs. Touching the question , that there are many things to be beléeued vpon paine of saluation , that are not in the Scripture : I say lawes ordained for the ciuill regiment of the body , and all other Lawes , so they be not hurtfull to Faith or Charitie , but help to the same , we ought to keep them not onely for feare of punishment , but for Conscience sake , although such ordinance be not expressely in the Scripture ; but I say there is nothing that is not expressely in the Scriptures , that is to bee beleeued vpon necessitie of saluation . Touching your Question of purgatory , and whether soules departed be there in torment and purged : I say there is a purgatory in this world , which is the fire of tribulations , through which all Christians shall passe , as S. Paul saith : All that liue godly in Christ shall suffer persecution : In this purgatory I doe reckon my selfe now to stand , God send me well to perseuere vnto his honour . Other Purgatory doe I know none , neither can any be proued by any place of Scripture : And S. August : de ebrietate , saith , let no man deceiue himselfe ; for there be two places , the third is not knowne : He that with Christ hath not deserued to raigne , shall perish with the Diuell , and in his Booke de vanitate seculi , he saith , know you that when the soule is departed from the body , it is incontinent for the good deeds put into paradice , and else throwne headlong into the Dungeon of hell for the sinnes ; and to this all Scripture agreeth . Touching your question , whether Martirs , Apostles , and Confessors departed , ought to be honored and prayed vnto . Saint Augustine in his Booke de vera religione , would haue that we should worship no men departed , be they neuer so good and holy , no nor yet an Angell , nor to honour them , but onely in imitating their good liuing as they followed God , not building Churches to them ; no , the Angels would not haue vs builde Churches to them , but would with them we should honour the Maker of all things . They refuse all honour , sauing honor Charitatis , which loue wee should expresse , in helping the poore and helplesse : And the Scripture teacheth , that there is but one Mediator , and we are exhorted in all places of Scripture to call vpon God in néed , but in no place to call vpon any Saint . Touching your demaund , whether Oblations and Pilgrimages , may deuoutlie and meritoriously be done vnto the Sepulchers and Reliques of Saints . Moses when he died , would be buried where no man should know which was his graue : & it was , because the Iewes , which were prone to new fangled worshipping , should not fall into Idolatr● , worshipping him as God , for the great and many miracles that were wrought by him when he was aliue . It is no point of my beleefe , to thinke that Oblations & Pilgrimages at Saints graues and Reliques , are meritorious workes , neither is there any deuotion at all in doing of them . Touching fasting daies and time I say they are good for diuers respects , but it is no deadly sinne to breake them , for they are but the traditions of men . Touching your question whether Images ought not to be in the Churches for a remembrance of Christ , and his Saints . I know no Images made with hands that ought to be worshipped ; For the Psalme saith , Confusion be vnto all such as worship carued Images and glory in pictures . And S. Augustine in his Book de vera religione , let vs not be bound to worship the workes of men , for the workemen are more excellent then the things that they make ; whom notwithstanding we ought not to worship : and if Christs Doctrine were so opened , that people might vnderstand it , as Prelates chiefely ought to doe by teaching , we should haue no need of Images , for nothing is so effectuall to excite the remembrance of Disciples , as the liuely voice of good teachers . Touching your demands , whether men forbidden to preach as suspected of Heresi● ought to cease from preaching , Christ and his Apostles were counted heretickes , and the Apostles were forbidden oftentimes of the High Priest and others to preach any more , and were imprisoned and scourged for it , yet they would not leaue preaching , but told them to their faces they must obey God which bad them preach , rather then men which forbad them ; yea , the Angel deliuering them out of prison , bad them go preach againe . This is for our instruction , doubt not , for such practice is shewed in all ages , so you may sée when men bée wrongfully infamed of heresie , and so prohibited by Bishops to preach the Word of God : they ought not to stop for any mans commandement . Touching your question of hauing the Bible in English , in England . In my opinion , I say it was not well done to inhibit it : and worse , that the Bishops haue not sithence amended it if they could , that the people might haue it to vse vertuously . And I will adde one reason , the Scripture is the food and sustinance of mans soule , as it appeareth by many places of the Scripture , as other meate is the foode of the body : then if he be an vnkind Father that kéepeth away the bodily meate the space of a wéeke or a month from his Children , it should seeme that our Bishops be no gentle Pastors or Fathers , that kéep away the food of mens souls from them , both months , yeares , and ages , especially when others offer the same . Touching you question , whether faith onely iustifieth . I answer with S. Augustine , Good works make not a man iustified , or right wise : but a man once iustified , doth good works . These Articles being directed to the Archbishop of Canterburie , which was not Cranmer but Doctor Warham : whereby it may be gathered , that this godly learned man was long before he disputed before the King , or was condemned to death : vpon the day that was appointed for him to suffer , this holy martyre of God was brought out of prison vnto the house of the Lord Cromwell , and carried into his inward chamber , where it is reported Cromwell asked him forgiuenesse for what he had done . And being admonished of his houre of death , he was greatly comforted ; and comming into the hall , he saluted the Gentlemen and sate down to breakfast , shewing no manner of sadnes or feare ; after breakfast he was carried to the place of execution , where he should offer himselfe a sacrifice of sweet sauour vnto the Lord , who is blessed in his Saints for euer and euer . Amen . The storie of one COLLINS . ONe Collins a Gentleman was burnt at London , for that being besides his wits , by chance he came into a Church where a Priest was saying masse , and was come to the holding vp and shewing the Sacrament , Collins in like manner took vp a little Dogge , holding it ouer his head , shewing him vnto the people ; wherefore hee was condemned and burned , and the Dogge with him . LEYTON and PVTTEDVE . LEyton was a Monke of Aye in Suffolke , and was burned at Norwich , for speaking against a certaine Idoll , which they of Aye were wont to carry about in processions , and for affirming both kindes in the Sacrament : and Puttedue comming into a Church merily taunted the Priest , that after he had drunke vp all the wine alone , he blessed the hungry people with the empty Chalice : wherefore hee was condemned and burned . Cowbridge . THis Cowbridge came of a good stocke , his auncestors euen from Wickliffes time hetherto , had been alwaies fauourers of the Gospell , and addicted to the setting sorth thereof in English : Hee was borne in Colchester ; his Father was head Bayly thereof ; hee was burned at Oxenford , for affirming that euery poore Priest , being neuer so poore and needy , being of a good con●ersation , hath as great power and authoritie in the Church of God , and ministration of the Sacraments as the Pope or any other Bishops : they almoststerued him whilst hee was in prison in Bocardo : and a little before his examination they promised him meate , if at his execution he would say such things as they would minister vnto him , which he promised to do : whereupon he was well cherished , and recouered some part of his sense . When he was come to execution , contrary to their expectation , often times calling vpon the Name of the Lord Iesu● , with great quietnesse and méeknesse he yéelded his spirit into the han●s of the Lord. This yeare one Peter a Germaine , and another with him , constantly indured death by the fire at Colchester , for the Lords Supper . Fryer Forrest hanged for Papistry . HE was an obseruant Fryer , and had secretly in confessi●ns declared to certaine of the Kings Subiects in confessions : that the King was not supreame head of the Church , and being examined how he could say the King was not supreme head , being sworne to the contrary : he answered ; he took his oath with his outward man , and his inward man neuer consented thereto : he was further accused of diuers damnable Articles & conuicted , after he was hanged in Smithf●eld aliue in chaines , by the arme-holes and middle , and fire made vnder him , and so he was consumed to death . There was a scaffold prepared for the Priuy Cauncell and the Nobles to sit on , to graunt him pardon if he repented : there was also a Pulpit , where M●ster Hugh Latimer Bishop of Worcester declared his errours , and con●uted them by Scripture , with many exhortations to repent ; but he would neither heare nor speak . A little before the execution , a great Image was brought out of Wales to the gallows , which was called Daruell Gatheren , whom the Welch-men much worshipped , and had a prophesie amongst them , That this Image should set a whole Forest on fire ; which took effect : for he set this Forest on fire , & consumed him to nothing . When the Frier saw the fire comming vnto him , he took hold on the ladder , and would not let it goe , but died so vnpatiently as neuer did any that put his trust in God. Certaine Iniunctions giuen out in the thirtieth yeare of King HENRIES raigne . AGainst printing and bringing from beyond Sea any books , and offering to sell them without acquainting the King , or some of his Councell first , vpon paine of forfeyting their goods and chattels , and their bodies to be imprisoned at the Kings pleasure . That there shall none argue about the Sacrament of the Altar , vpon paine of death and loosing their goods , except it be the learned in Diuinity , in their schooles and appoy●ted places for such matters . And that holy bread , holy water , and procession , creeping to the Crosse , setting vp of lights before the Corpus Christi , bearing of candles on Candlemas day , Puri●●cation of women deliuered with childe , off●ring of Chrisomes , kéeping of the foure offering dayes , paying their Tithes , these to be obserued vntill the King doe abrogate any of them . Married Priests to be counted Laymen , and loose their Spirituall promotion . That all Cleargy men , should diligently in their cures , preach , and teach the people the glory of God , and the truth of his word , declaring the difference betwixt the things that God commands , and the rightes and ceremonies then vsed , least the people thereby grow into further superstition . And that Thomas Becket was a tray●or and not a saint , & his Images to be plucked downe in euery place , and his holy dayes not to bee kept , and that the Anthiphens , Collects and prayers to him be not read , but raced out of the bookes . Launcelot , Iohn a Painter , Gyles Germaine . Iohn Painter and Gyles Germaine were accused of Heresie , and whilst they were 〈◊〉 examination at London before the Bishoppe and other Iudges , by chance there came one of the Kings guarde one Launcelot , a tall man and of as goodly a mind , hee standing by , séemed by his gesture to fauour the cause and the poore men , whereuppon he was appr●hended , examined , and condemned with them , and the next day at ●●ue of the clocke in the morning was burned in St. Giles in the fields . Sir Iohn Bortrucke , a Scotish Knight , his confutation , of certaine Arcicles vpon which hee was condemned by the Cardinall and most of the Nobles and chiefe of Scotland . FIrst touching the Popes Supremacy , these holy ones magnisse their Lord as common the●ues pre●erre their Captaines , calling them euery where most honest men , for it is euident that none in the whole world is giuen to more ryot , no● séeketh more gréedily to all kind of delicates and wantonnesse , and aboundeth with al vices : as treason , murther , rapine , and all kind of such euills as He. And where they affirme him to bee Christ Uicar on earth , it shall appeare , that he cannot exercise more power then other Bishops : for whereas they say Peter had power ouer the Apost●es , and consequently ouer the whole Church , the which power succéeds to the Bishop of Rome , but by the Scriptures wee may easily sée how 〈◊〉 they lie in the Councell : in the 15. of the Acts Peter heard them speake thei● minds , receaued their Iudgment , and followed their decree , is this to haue pow●r ouer others , and in his first Epistle , writting to the Bishops and Pas●ors : he saith , ● beséech the Bishops and Pastors which are amongst you , for so much as I my selfe 〈◊〉 also a Bishop and witnesse of the afflitions of Christ & partaker of the glory which shall be reuealed , that they diligently feed the flocke committed vnto them : why then doe they challenge the authority of S. Peter which he neuer acknowledged in himselfe ? I doubt not but it Peter were here he would rebuke their madnes , as Moses did Iosua which was so zealous towards him . And in the eight of the Acts he is commanded by his fellowes , To goe with Iohn to Samaria , he refused not so to doe : and being the Apostles send him , they declare that they doe not ●ount him as their superiour ; and by his obedience he confesseth a fellowship with them , but no Emperour ouer them . But the Epistle to the Galathians putteth vs sufficiently out of all doubt , whereas S. Paul proueth himselfe to bee equall with him , and how when Peter did not faithfully execute his office , hee was by him rebuked , and not obedient to his correction , all doth euidently proue , that there was equality betwixt Paul & Peter , and also that he had no mor● power euer the residue of the Apostles then ouer him , the which Paul doth purposely intreat of , least any should prefer Peter or Iohn before him : wherefore I cann●t acknowledge Peter head of the Apostles , nor the Pope ouer other Bishops , but I acknowledge Christ the onely head of the Church ; And I say with S. Gregory , that whosoeuer calleth himselfe an vniuersall Bishop , he is the fore-rider of Antichrist . And whereas they alledge the high priesthood of the old law , I say the right of that high priesthood is onely transported vnto Christ , for this Priest-hood doth not onely consist in learning but in the propitiation and mercy of God , which Christ hath fulfilled by his death , & in the intercession by the which he doth now intreat for vs vnto his father . Whereas they alledge out of the 16. Chapter of Mathew , Thou art Peter , and vpon this rock , &c. If they do thinke that this was particularly spoken vnto Peter , S. Cyprian and S. Augustine shall sufficiently answer them , that Christ did it not to preferre one man aboue the residue , but that he might set forth the vnity of the Church , hee saith : if this were spoken onely vnto Peter , the Church hath not the Keyes , and if the Church haue them , then Peter when he receiued the Keyes did figurate the whole Church . Touching their Arguments , that these words were spoken to none but Peter , this will easily be dissolued , if we know why Christ gaue this name Peter to him , whose name was Simon , hauing respect onely to the constant profession which hee made of Christ , as God changed the name of Abraham from Abram , which tooke the name of the multitude , which should come forth of his seede : so Peter took his name of the constant confession of Christ , which indeede is the true Rocks vpon which the Church is builded , and not Peter , no otherwise then Abraham was not the multitude himselfe , whereof he tooke his name : and the Church if it had béene builded vpon Peter , should haue béene builded but vpon a weake foundation , who was ouercome with the words of a litle wench , so constantly to deny Christ , so any man may vnderstand how these Romish builders doe wrest the scriptures to their pleasures . And when they alledge out of the 20. chapter of S. Iohn , feed my sheep , it is a childish Argument , for to feed shéep , is not to beare dominion ouer the whole Church : and Peter exhorts all Byshops , to feed their flocks ; therefore there was no authority giuen vnto Peter more then to others , or that Peter did equally communicate the authority which he had receiued vnto others , and did not reserue it to himselfe , to be transported to the Bishops of Rome . 2 Touching pardons or indulgences : they say , that the merits of Chirst , and of the Saints , Apostles and Martyrs , which they impudently affirme to haue merited more at Gods hands , then was néedfull for themselues , and there did so much superabound , that might redound vnto the helpe of others : and they affirme , that their blood was mixed with the blood of Christ , and the treasure of the Church was compounded of them both , for the remission of sinnes , and that the kéeping of this treasure is wholy committed to the Pope , and in his power consisteth the dispensation thereof , and that he himselfe may bestow these treasures , and giue power to others so to do . Hereupon riseth the pleanary indulgences and pardons , granted by the Pope , for as many yeares as he will by Cardinals for 100. daies , they haue such power , and bishops but for forty daies , and no body but Satan taught this doctrin , who would vtterly extinguish the merits of Christ , which he knoweth to be the only remedy of saluation . Christ in the 17. of Luke saith ; When you haue done all that you are cōmanded , count your selues but improfitable seruants . And the 46. of Esay . All the merits of mans righteousnesse is compared to menstruous cloth : by the Scripture the corruption of our nature is so manifest , that in our most perfect workes there lacketh not imperfection . The Parable of the ten Uirgines in the twentie fiue of Mathew , putteth this out of all controuersie , where the wise virgins said , They had not sufficient oyle for themselues and others . This they ground vpon the Epistle of S. Paul to the Collossians , I fulfill the afflictions of Christ which were wanting in my flesh , for his body which is the church : But Paul referreth to those afflictions wherewith the members are and shall be afflicted , so long as they liue in this world , euen as Christ was afflicted : and wheras S. Iames addeth this word , for the Church : he doth not meane for the Redemption of it , but for the edifying of the same , as in the 2. to Timothy , he saith ; He suffereth for the elect sake , for by his constancy and stedfastnes in troubles , he sheweth he contemneth this life , in hope of a better life : whereby he doth confirme and establish the faith of the Church for great fruit , by the afflictions and martirdome of the faithfull , ariseth to the glory of God , in that they subscribe and beare witnesse vnto the truth by their blood , and being the Popes pardons are nothing else then such as he faineth , he is a manifest deceiuer , and a Simonist in selling such marchandise as can in no place help . Touching the marriage of Priests , it is against the word of God , & against Iustice to forbid Priests to marry in the 13. to the Hebrewes , The band of marriage is vndefiled and honorable amongst all men : And in the 1. Cor. 7. chap. For auoiding of whoredome , let euery men haue his owne wife : and in that they say , this is meant of others , and not of Ministers : That is disproued by the 1. Tim. 3. Chapt. Bishops and Deacons ought to be the husbands of one wife . And what can be more spoken against them herein , then in the fourth Chapter of the said Epistle ; In the latter daies shall come deceiuers , and wicked spirits , which shall forbid to marry ; they excuse themselues , that this was fulfilled in the hereticks cald Tatians , which did condemne matrimony , but we do onely forbid Church-men to marry , but this , notwithstanding this prophesie of the holy Ghost , redoundeth vpon them . They interpret S. Pauls saying , that a Bishop shall haue but one Wife : That a Bishop ought not to bee chosen that hath married the second Wife ; but this interpretation appeareth to be false : in that he presently declareth what manner of women Bishops wiues ought to be . S. Paul reckoneth matrimony amongst the principall vertues of a Priest , and these men call it in the Canons , the poluting of the fl●sh : God instituted matrimony , Christ sanctified it with his presence , and the turning water into wine , and would haue it the Image of his loue to the Church . They aleadge the Leuiticall Priests , which as often as they came to minister , were bound to be apart from their wiues , & being our sacraments be more excellent then theirs , and daily vsed , it would be very vncomely that they should be handled by married men . The Priests of the old Law were forbidden all outward vncleannesse of the fl●sh when they ministred , to signifie the holines of Christ whom they did prefigure , but our holines cons●steth of the inward cleannesse of the spirit : and S. Paul is witnesse , that the Apostles did both keep their wiues , & carry them about with them . 3 Touching that he should say that the Scottish nation and their Cleargy be altogether blinded , no man will deny that people to be blind that neither heare Christ nor his Apostles , such is the people of Scotland , in that they cal the Pope supreme head of the Church , whith belongeth onely to Christ , and contrary to the word , they forbid Priests to marry in the tenth of Iohn , Christ is the doore , they affirme they must enter by the Uirgine Mary and S. Peter , Christ would haue vs worship him in Spirit and truth : The Scots build Temples and Chappels for Idols , in which they commit Fornication : In the tenth to the Hebrews , Christ , By one sacrifice , hath made those perfect for euer which are sanctified : And to this effect Christ said on the Crosse , It is finished , shewing that by his death all Sacrifices for sinne ended ; yet the Scottish Church-men daily offer Christ for sins , both of them aliue , and them that be dead : God commaundeth not to worship any Grauen Images , the Scots fall flat to them , and offer them : Incense . Paul teacheth , that Christ is our wisdome , righteousnes , satisfaction , and redemption : the Scots prefer the traditions of men before the law of God , they stablish righteousnes in their own works , and Sanctification in holy water , and other outward things , and Redemption in péeces of Lead , which they buy of their great Antichrist . Touching the possessions temporall , and iurisdiction in temporalities , in the 18. Chapter of Numbers , God said to Aaron , Thou shalt haue no portion amongst thē , I am thy portion and heritage , thou and the Leuits shall haue all the tithes of Israell for their ministry ; but what heritage is pr●uided for them I doe not say but they may possesse , but all temporall iurisdiction should be taken from them : when twice there rose a contention , which of Christs disciples should be greatest : he told them they should not haue dominion one ouer another , like the Kings of the Nations , & Christ in the 12. of Luke , answered him that desired him to deuide his Brothers inheritance vnto him , Who made me a Iudge . And in the 8. of Iohn , he refused to giue iudgement vpon the Adulteresse : whereby it appeareth , Christ reiected the office of a Iudge , as a thing not agréeable to his office . When Moses tooke vpon him the ciuill gouernment and the priest-hood , he was commaunded to resigne the Priest-hood to Aaron , for it was against nature one man should suffice both charges , and as long as the face of the true Church did continue , no Priest did vsurpe the right of the sword . S. Ambrose saith , Emperors rather desired the Office of Priest-hood , then Priests any Empire , then sumptuous Palaces belonged to Emperors , and Churches to Priests . And S. Barnard saith , Peter could not giue that which he had not , but he gaue to his successors that which he had , carefulnesse ouer the Congregation , for this cause the kingdom of heauen is giuen vnto you , why do you inuade other mens bounds ? They were ignorant of all iudgement that did fat with their possessions these belly-beasts , all they which do indow such filthy sinkes with their reuenues , they follow the steps of Iezabell , for what do they daily but bleat and bow before their Images , burning Incense , aud falling flat before the altars , as the Prophets of Baall did , and if Daniell and Elias were Hereticks , when they would destroy the Priests of Baall , so am I : We do but desire , that their riches wickedly bestowed vpon them , might be taken from them , but Elias was more rigorous , for he cast the Prophets of Baall into the brooke Kidron . The Pope cannot make lawes according to his owne mind and will , and say they are spirituall , and pertaine to the soule , and are necessary to eternall life : for the word of God giueth them no such authority , in the 23. of Iosua , Thou shalt not swarue from my law to the right hand , nor to the left : And in the 12. of Deuteronomy , Thou shalt neither adde to , nor take from my Commaundements : Therefore in the second of Malachy ; The Priest shall maintaine wisdome , and the law shal they require at his hands . And where he speaketh of hearing them , he putteth this condition , that they answere according to the Law of the Lord , then these are couenant-breakers , that binde the consciences of men with new lawes : And in the 33. of Ezekiell , Thou shalt heare the word out of my mouth , and declare it vnto my people , So he could not speake any thing of himselfe , and God by Ieremie , calleth it Chaffe , whatsoeuer doth not procéede from himselfe : The Prophets speake nothing but the words of God , therefore they so often vsed these wordes ; The word of the Lord , the burden of the Lord , the vision of the Lord , thus saith the Lord : The Apostles must not teach their owne deuises , but that which God commaunded them . Paul in the second to the Collosians , denieth he hath any dominion ouer their Faith , though their Apostle . And in the ●●nth to the Romains , Faith commeth by hearing the word of God , and not by hearing the dreames of the Pope : & Christ himselfe saith for our example , My doctrin is not mine , but his that sent me ; to teach Ministers what to do : The power of the Church is not such , that it may teach new Doctrines , frame new Articles of Faith , and new lawes , but is subiect to the word of the Lord included in the same . They defended their Constitutions by these reasons , if it were lawfull to the Apostles to make a decree besides the commaundement of Christ , that the people should abstain frō things offered to Idols & blood , it is lawful for their successors as oft as néede requireth to do the same : but the Apostles made no new decree , but to warne them how to rule themselues amongst their Brethren , least they should abuse their liberty to the offence of others : and contrary , Peter in the same councel pronounceth God to be tempted , if any yoake be laid vpon the necke of the Disciples : and S. Iames saith , the Gentiles that are conuerted vnto God , are not to be troubled with externe decrées , and outward Elements . And by the 23. of Mathew , The Scribes and Pharises sit in Moses Chaire , whatsoeuer they command to obserue , keep ; but do not after their doings . Christ taught his Disciples , that he saw nothing in the doing of the Scribes and Pharises to be followed , yet they should not refuse to do those things which they did teach by the word , but not what they taught of their owne head . Being accused for hauing the New Testament , and other Books of heresie , he called them blasphemers and Romish Swine , and their stomacks rankered , and tongues most venomous , which durst note the New Testament of heresie , as they were the greatest murderers that murdered Christ , so these men filled the measure of all other Heretickes and blasphemies : how shall these Serpents and s●●cke of Uipers escape the iudgement of eternall fire . And being accused that he was so obstinate , that none of his friends could perswade him : he said he knew not why he should call them friends , which so greatly laboured to conuert him , nor will more estéeme of them then of the Madianits , which called the Children of Israell to do sacrifices to their Idols . Then they condemned him for an Hereticke , and his goods to be forfeited , and because they could not appr●hend him , they made a picture of him and burned it , & cursed euery one that should shew any intertainment , fauour , or helpe towards him , and their goods likewise to be confiscated . The sixe Articles agreed vpon in the Parliament-house . 1 THe blessed Sacrament of the Altar , by the efficacy of Christs words being spoken by the Priest , is present really vnder the forme of Bread and Wine , the naturall body and blood of Christ , conceiued of the Uirgine Mary , and that there remaineth no substance of bread and wine , but onely the substance of Christ , God , and Man. 2 Secondly , that the Communion in both kinds are not necessary , ad salutem vnto all persons : and it is to be beléeued , that in the flesh , vnder forme of Bread , is the very blood ; and with the blood , vnder forme of wine , is the very flesh , aswell apart as both together . 3 That Priests after orders , may not marry by the Law of God. 4 That vowes of Chastity or widdowhood , by man or woman made to God , aduisedly ought to bee obserued by the Law of God , and that it exempteth them from other liberties of Christian people which without that they might enioy . 5 That it is méete that priuate masses be continued , as whereby good people ordering themselues accordingly , doe receiue both godly and goodly consolations and benefits , and it is agréeable to Gods Law. 6 That auriculer confession is necessary to be retained and vsed in the Church of God. Then they caused it to be enacted , that if any the Kings Subiects , after the 12. of Iuly next comming , by word , writing , or any otherwise , preach , argue , or h●ld any opinion against the reall presence as aforesaid , or against the Sacrament vnder one kind as aforesaid : they and their assistants to be condemned for hereticks , and to be burned without any abiuration , and Clergy of Sanctuary to be allowed them , and all their goods and lands forfeited vnto the King , as in case of high treaso : The like offence against any of the other Articles to be fellony . The History of THOMAS CROMVVELL , Earle of Essex . THomas Cromwell became the most secret and deare Councelor vnto the King , after he was made Earle of Essex : He alone through the singular dext●ritie of his wit and Councell brought to passe that which no Prince or King throughout all Europe , dare or can bring to passe : For whereas Brittany was most superstitious of all Nations : he brake off and repressed all the poli●ies and malice of the Fr●ers , Mon●es and Religions , and subuerted there houses throughout all the Realme ; and brought the Arch-bishops , and Bishops ; yea Cranmer and the Bishop of Winchester to an Order , though he were the Kings chiefe Councelor , preuenting th●ir enterprises and complaints , specially in those things which tended to the decay of good men , which fauoured the Gospell , vnto whom Cromwell was euer a shield against the pestiferous enterprises of Winchester , betwéen● whom there was continuall emulation both being great with the King ; one much feared , th' other beloued ; but Winchester séemed such a man to be borne onely for the destruction of the good , and Cromwell by thy Diuine prouidence appointed a help to preserue many , it were to tedious to declare how many good men through this mans help haue béen reléeued ; whereof a great n●mber beeing depriued of their patron by his fall perished , and many yet aliue which are witnes of these things : Iehu , the sharpe punisher of superstitious Idolatry was not much vnlike this man. For this purpose this man seemed to be raised vp of God , to subuert the dens of sloth and idlenes , where if they had remained , the Pope could not be excluded out of England ; for there was an incredible number of Monasteri●s in England : There riches and possessions were so great , that they vpbraided euen vnto Kings and No●les beggery : and there houses were no lesse sumptuous , which for the most part were plucked down to the ground , and their reuenues and substance the King partly conuerted vnto his own Coffers , and partly distributed amongst his Nobilitie ; but many repr●hend the subuersion of these Abbies & say they might haue béen conuerted to other good vses which indéed would haue béen good and godly , if in this Kingdome there should bee continually a succession of good Princes : but if it should happen to be a King of a contrarie Religion , it would haue been otherwise , as we may see by the example of Quéene Mary : If the Monasteries had been left standing vntill her superstitious daies , they should haue been restored againe , and filled with Monkes and Fryers . For if the goods and possessions of the religious , being in the hands of the Dukes and Nobility , could scarce withstand the Quéenes power , how should the meaner sort haue retained them . Wherefore no doubt Gods great prouidence did f●resée these things in this man : Wherevpon as often as he sent any man to suppresse any Monastery , hee would charge them that they should subuert their houses from there foundation . When the Pope was abolish●d out of England , and that there was diuers tumults about Religion , and it séemed good to the King to appoint a Conuo●ation to which Cromwell came , and found all the Bishop● attending his comming , and all did obeysance vnto him , as to their Uicar generall ; and he saluted them euery one in their degrée , and sate downe in the highest place . Then Cromwell in the name of the King , spake words to this effect . The King thankes you ●o : your diligence , the cause why he hath willed you to assemble , is that you should estab●sh certaine controuersies touching the state of Faith , and Christian Religion , which are now in controuersi● , not onely in this Realme : but also amongst all other Nations of the world , for he willeth not that there should be any publike change in this Realme of Religion , except by the consent of you and the whole Parliament , wherein you may easily perceiue his profound wisedom & great leue towards you : Wherfore he desireth you in Christs name , that leauing blindnes , contentions ▪ you would discusse those things amongst you which pertaine to religion ; and the Church hauing onely respect vnto the Scriptures , neither will he any longer suffer the Scriptures to be wrested by any one of you ; neither to be oppressed with the Popes Decrées , or authoritie of the Doctors or Councels ; neither will he allow any Doctrine grounded onely vpon Antiquitie and Custome , hauing no other foundation in Scriptures , such as you call vnwritten verities , you owe this duety chiefely to Christ ; and next of necessitie vnto the Church , and yet you shall not be vnrewarded at the Kings hands if he perceíue you do your duty as you ought in establishing concord in the Church : The which to bring to passe the onely methode is to discusse all things according to the Canons of Gods word : wherevnto the Kings Maiestie doth exhort you , and hartily desire you : the Bishops gaue thankes vnto the King for his zeale vnto the Church , and his exhortation worthy so Christian a Prince . Then Bonner Bishop of London , the most earnest Champion for the Pope , defended the vnwritten verities , and maintained the seuen Sacraments of the Church , and others resisted him : Touching whose Arguments because there is no great matter in them , I refer thee to the Booke at large , where also thou maist sée the number of Idols in England , to which in great deuotion they vse to goe on pilgrimage vnto . At length he was apprehended and committed to the Tower , and then hee was attainted by Parliament for heresie , for supporting Barnes and Clarke hereticks and many others ; And by his authoritie and Letters rescued them , and deliuered them out of prison , and for evulgating a great number of Bookes , containing heresie : and caused Bookes to be translated into English , comprising matter against the Sacrament of the Altar , & for commending the Bookes after , and that he should speake words against the King , which they would neuer suffer him to answere vnto , which were not likely to be true , in that the King so shortly after his death , wished to haue his Cromwell aliue againe ; by reason of which Act of Parliament , the Noble Lord Cromwell was oppressed with his enemies , and condemned in the Tower : He was beheaded vpon Tower Hill , where he patiently suffered the stroke of the Axe by a Butcherly miser , which very vngodlily performed the office . The History of Thomas Barnes , Thomas Garard , and William Hierome Diuines . WHen as Cromwell was dead , Gardiner Bishop of Winchester , being at liberty to exercise his cruelty , it is to be wondred what troubles hee raised , and least he should loose his occupation by delayes : Hee first assaults Robert Barnes , Thomas Gerrard , and William Hierome , whom hee caused to be put to execution two daies after Cromwell ; and first of Barnes Doctor of Diuinitie . There was sent downe a Sergeant at Armes to Cambridge , who arres●●d Doctor Barnes in the Conuocation house : and they determined to make priuy search for Luthers Bookes , and all the Germaines workes , but they that were suspected had word therof , and the Bookes were conuayed away before they came , and he was brought to Cardinall Wolsey in Westminster : At last he spake with the Cardinall in his Chaire of State , knéeling on his knees : Then said the Cardinall , What Maister Doctor ▪ had you not scope sufficient in the Scriptures to teach the people : but my golden showes , my pollaxes , my pillars , my golden Cushions , my crossee did so much offend you , that you made vs Ridiculum caput amongst the people , we were iollily that day laughed to scorne : Uerily , it was a Sermon more fitter to be preached on a Stage , then in a Pulpit : At last you said , I wore a paire of red Gloues , I should say bloudy Gloues , that I should not bee cold in the middest of my Ceremonies : Hee answered , hee spake nothing but the truth , according to the Scriptures , and the old Doctors : Then hee deliuered the Cardinall six shéetes of Paper to coroborate his saying : He receiuing them said , we perceiue you intend to stand to your Articles , and shew your learning : Yea said Barnes , by Gods Grace , and your Lordships fauour : He answered , such as you beare vs and the Catholick Church , little fauour : whether doe you thinke it more necessary that I should haue this royalty , because I represent the Kings person in all High Courts of this Realme to the terror of all rebellions , Treasons , & all the wicked members of this Common-wealth , or to be as simple as you would haue vs to sell these things , and giu● them to the poore , which shortly would pisse it against the walles , and pull his Maiestie from his dignitie : He answered , I think it necessarie to be sold and giuen to the poore , for it is not comely for your calling , and the King is not maintained by your pompe , and pollaxes , but by God , which saith per me Reges regnant : Then the Cardinall said to Doctor Gardiner , and Maister Fox , Loe Maister Doctors , heere is the learned and wise man that you told me of : Then they knéeled and desired his Grace to be good vnto them , for hee would be reformable : Then said he for your sakes , and the Uniuersitie , wee will be good vnto him : Maister Doctor●dost thou not know that I am legatus de latere , and that I am able to dispence with all matter in this Realme as much as the pope may : Hee answered , I know it : Then hee bad him be ruled by him and I will doe all things for thy honesty , and the honesty of the vniuersitie : hee thanked him , and said , he would stick to the Scriptures according to his little Talent : Then the Cardinall told him he should haue his learning tried , and haue the Law , and commanded him to the Tower : But Gardiner and Fox , became his sureties : After he was twice brought before the Bishops , and the Abbot of Westminster , in the Chapter-house at Westminster : Then he was put to haue the Councell of Gardiner , and Fox , and they perswaded him rather to abiure the● burne , & that he might doe more in time to come , and with other perswasions , mighty in the sight of reason and foolish flesh : wherevpon he abiured , and bore a faggot : the Bishop of Rochester preaching at the abiuration of him and others , stood vp and declared vnto the people , how many daies of forgiuenes of sinnes they had for beeing at that Sermon ; yet he continued halfe a yéere after in prison , and then he was committed to be frée prisoner in the Augustine Friers in London : when these Caterpillers and bloudy beasts had vndermined him , they complained on him again to my Lord Cardinall : Then he was deliuered to the Friers of Northampton to bee burned : Then Maister Horne heard that a writ should come shortly to burne him ; then hée councelled him to faine himselfe desperate , and writ a Letter to the Cardinall , signifying that he would drowne himselfe , and to leaue his clothes there , and another Letter to the Mayor of the Towne to search for him in the water , because he had a Letter written in parchment , wrapt in wax about his neck , for the Cardinal which would teach all men to beware of him : vpon this they were seuen daies a searching for him , but he went to London in a poore mans apparell , and thence to Anwerpe to Luther , and there answered all the Bishops of the Realme , and made a Booke called acta Romanorum pontificum , and another Booke with a supplication to King Henry : When it was told the Cardinall he was drowned he said , perit memoria eius cum sonitu , but this lighted vpon himselfe , for shortly after he poyso-himselfe . In the beginning of the Raigne of Quéene Anne , he and others came againe into England , and continued a faithfull Preacher in the Citie of London , and in her Graces time well entertained and promoted ; and after sent by King Henry the eight , Ambassador to the Duke of Cleaue , for the marriage of the Lady Anne of Cleaue , betwéene the King and her ; and was well accepted vntill Gardiner came out of France : but then neither Religion nor the Queene prospered , nor Cromwell , nor the preachers : Then followed alteration in marriage vntill hee had grafted the marriage into another stocke , by the ●ccasion whereof hee began his bloudy worke . Soone after Doctor Barnes , and his Brethren , were carried to the King to Hampton Court to be examined : But the King seeking meanes of his safety , bad him goe home with Gardiner , and confer with him : they not agréeing ▪ Gardiner sought opportunitie to dispatch Barnes , and the rest , as he had done by the Que●ne the Lady Anne of Cleue , and the Lord Cromwell : and he appointed them three to preach thrée Sermons at the Spittle , which were baites to minister iust occasion of their condemnations : A hen they were sent for to Hampton Court , and from thence carried vnto the Tower , and came not thence but to their deathes . Then the Protestants went beyond Sea , Priests were diuorced from there Wiues , certaine Bishops deposed , and other good men denied Christ , and bore Faggots : then they were put to d●ath without iudgement ; a Papist and a Protestant were laid vpon one hurdle and drawn to Smithfield : This was Winchesters deuise to colour his tyrany : Then Barnes hid the Sheriffe beare him witnes he died Christianly , and Charitably , and prayed them all to pray for him , and if the dead may pray for the quick we will pray for you , so they forgaue their enemies , and kissed one another , and stood hand in hand at the stake vntill the ●●re came , and so rested in Christ. The same day one Powell , Fetherstone , and Abel , were hanged , drawne , and quartered in the same place , for denying the Kings Supremacie , and maintaining the Kings marriage with the Lady Katherine Dowager : The reason was because as one halfe of the Councell being Papists called vpon Barnes , Garet , and Hierome , to be executed : so the other part of the Councell called vpon these thrée Papists to be executed . In this yéers a Boy , one Richard Mekins , but fiftéene yeares old was burned in Smithfield , for speaking somewhat against the Sacrament of the Altar . In like manner Richard Spencer Priest , leauing his papistry , married a Wife , and got his liuing by day-labour ; Hee was burnt in Salisbury , because hee was thought to hold opinion against the Sacrament , and one Andrew Hewet , was burned with him . About this time Cardinall Poole , Brother to the Lord Mountegew , was attainted of high treason , and fled to Rome , where he was made Cardinall of Saint Mary Cosmoden , where he remained vntill Quéene Maries time . Stokely , Bish●p of London , and Tunstone , Bishop of Duresme writ to him , to perswade him to abandon the Supremacy of the Pope , and to conforme himselfe to the Religion of his King , which Letter thou maist reade in the Booke at large , which sufficiently proueth the Pope not to be supreme head of the Church , but because this Doctrine is as sufficiently proued in other places , I omit to abridge it . In this yeere the King by the aduice of his Councell , sent forth a Decree for the setting vp the Bible in the great volume in euery parish Church in England . This yeare Iohn Porter a Taylor , a lusty yong man , was by Bonner Bishop of London cast into Newgate , for reading in the Bible in Paules Church , where he was miserably famished to death . About this time Iohn Longland , Bishop of Lincolne , burned two vpon one day : one Thomas Barnard , and the other Iames Morton , the one for teaching the Lords Prayer in Engl●sh , and the other for kéeping the Epistle of Saint Iames in English. In this yeare the Kings Maiestie vnderstanding that all Idolatry , and vain● pilgrimages were not vtterly abolished within these Dominions : directed his Letters vnto the Archbishop of Canterbury , for the spéedy amendment of the same . Anthony Pierson Priest , Robert Testwood singing man , Henrie Finmore Taylor , and Iohn Marbeck singing man , were burned at VVindsor . THese Articles were obiected against Pierson , that he had said , Euen as Christ once hanged betweene two theeues , so when he is holden vp betwixt the Priests handes , he hangs betwixt two theeues , except the Priest sincerely preach Gods word . That he preached that Christ should not be eaten as he did hang vpon the Cross● with his flesh torne , and the bloud running about their mouthes , but he was to be eaten this day , that we might also feed on him to morrow , and next day , and continually , and that he was of more power after his resurrection then he was before . That Christ sitting amongst his Disciples , commended the Scriptures vnto them when he said , This is that bread , this is that body of Christ ; so when hee brake bread and bade them deuide it amongst them , and eate it , for it was his bodie , and likewise the cup , saying , This is my bloud ; hee signified to vs that wee should receiue the Scriptures , and distribute them vnto the people . It was obiected against Finmore , that he had said that the Sacrament of the Altar was but a similitude , and that if it were God he had eaten twenty Gods in his life . He condemned Testwood for iesting with the Priest when he lifted vp the host , saying , Ho , take héed that he fall not . That Marbeck with his owne hands had writ notes out of certaine Authors , which were repugnant to the masse and sacrament of the Altar : and that he said , The Masse was impure and defiled with much vngodlinesse , and it spoyleth God of his honour ; and that the eleuation of the sacrament represents the Calues of Ieroboam , and is worse Idolatrie then those were , and that therein Christ was counted a mocking-stock . There was a fift man named Bennet , vnto whose charge it was laid that hée should say , the daily Masses vsed in the Church were superfluous , and that it were sufficient the seuenth day were kept holy . Bennet and Marbeck were pardoned by the King ; the other thrée stoutly suffered martyrdom . We will passe ouer the Priest which was hanged in the Porters lodge of Gardener Bishop of Winchester , and one Henrie his seruant burnt at Colchester , and one Kerby a Taylor , burnt at London , because we haue no certainty of the time . Doctor London Prebend of Windsor , and one William Simonds , which were the accusers of the foresaid fiue of Windsor : they went about to trouble foure Gentlemen of the Kings priuie Chamber , that they forced thē to plead their cause in open Court : they declared to the King what danger they were in , wherupon they themselues were called in question ; being conuicted of manifest periurie , they were adiudged to weare papers , signifying their periuries , in the open market of Windsor : then they were cast in prison at London , where the said Doctor London died . About this time was one Rogers , a Lay-man of Northfolk , burned by the Duke of Northfolke , for the true affirmation of the Sacrament : halfe a yeare after the Duke lost his eldest sonne , and himselfe was committed to prison , who then acknowledging his errour , became more méeke to such kind of men . Iohn Athee was indicted for saying , He would not beleeue that which the knaue Priest made and Longs wife sold ; meaning the Host. And when it was told him God could make it flesh and bloud , he said , He might put into it a Chicks legge . This yeare Iohn Heywood was attached for treason , for denying the Kings supremacy , but he recanted , and confessed to the people , that the Pope had no more authority then other Bishops , and that the King was supreame head by the Law of God. The destruction of Merindall and Cabriers . IN the yeare 1218. as is aforesaid , God raised vp one Waldo , a rich Merchant of Lyons in France , which hauing attained perfect knowledge by the word of God , discouered the naughtines of the Ecclesiastical Ministers , many ioyned themselues vnto them , which were called Waldenses , and being by persecution dispersed into di●ers Countries , there were two towns remaining of their Religion in France , to wit ; Merindall and Gabriers . Certaine of the cheefe of Merindall , were commanded to appeare at the Parliament of Prouence , they would haue retained Aduocates to answere for them , who told them , it was not lawfull for them to giue councell to them , because they were but Lutherans , but one told them secretly ; That they should not appeare before the said Court , except they were fully determined to be burned by a little fire made of Chaffe , without any further iudgement : for the Court had already determined the matter against them ; whereupon , and because they had séene many good men serued so , hauing no other cause of condemnation , but that they were reported to be Lutherans , for these causes they did not appeare at the day appointed : wherevpon , the Parliament gaue out an arrest , whereby not onely they of Merindal , that were appointed to appeare , were condemned to be burned , as attainted of heresie and high Treason , and their goods confiscate vnto the King , but also all the inhabitants of Merindall , wherein was fourescore houses to be burned , men , women , and children , & the towne to be rased , and the trées cut vp 500. paces round about . A little after there was a great banquet at Ayx , at which was the president Cassane , and many Counsellors and Nobles , and the Archbishop of Arles , and the Bishop of Ai● , with their Ladies and Gentlewomen : One that was the Bishop of Aixis Concubine , said , My Lord president will you not execute the arrest that is giuen out against the Lutherans of Merindall ? And she recited the manner of it , forgetting nothing the Lord Alenson said ; Gentlewoman , you haue learned this of them that would haue it so , or else it was giuen out by a Parliament of women . Then the L. of Senas said it is true , & you do not well to call the parliament a Parliament of women , he answered , he did not beléeue it , for it is a thing that the & ●ueliest tyrants of the world , would iudge most inhumane & detestable , & many of Merindal which séem to me to be very honest men : thē the gentl●woman lifting vp her eyes with a great chafe , said , O that it pleased God that all Lutherans had hornes growing on their foreheads . Then said my Lord Bewieu , I would all Priests harlots chattered like Pies : she said , My L. you ought not to sp●ak against our holy mother the Church ; for there was neuer any dogge that bar●ed against the crosse , but he waxed mad : the Bishop of Aix laughed and clapt her on the back , saying , By my holy orders my minion , you haue don me great pleasure , remember me the lesson she hath taught you . The Lord answered , I will not learn of her , nor of thée , neither honesty nor honour ; for the most part of the Bishops and Priests are Adulterers , Deceiuers , Theeues , Seducers : I should not speake against the holy Church , but I speake against a flocke of Wolues , Dogges , and abominable Swine . Then said the Archbishop , My L. you must giue account of these words in time and place : he answered , I would it were now ; for I wil be bound to proue more naughtines in Priests then I haue spoken . When Christ called the Priests deceiuing Hypocrits , blinde Seducers , and robbers , did he them any wrong ? They answered no , for the most part of them were so . Then said my Lord Bewieu , Euen so is it with the Bishops and Priests ; for they are such kinde of men and worse . Then he said , A●ant thou Herodias , thou vnshamefac't and dishonest harlot , is it thy part to speak in this cōpany ? thou shouldst not desire the innocent bloud to be shed , then she sayd , if I were a man I would offer you combat , to proue that I desire not to shed innocent bloud , do you call the bloud of these wicked men of Merendoll innocent bloud ? I do desire and offer with my who●e power , that such as they should bee destroyed , from the greatest to the least : and to sée the beginning of this worke I haue not beene wanting to imploy all my credit and frien●● ▪ and doe not spare neither body nor goods to make the vtter ruine and destruction of them , and to deface their memory from amongst men , I had rather méet ten di●els then one Lutheran . After the Bishops and Clergy met againe to consult about the executing of the sayd Arest , and they had a banket at the Bishops house of Ruda : to this banket the ●ayrest and best Ladies of A●inion were inuited to solace these good Prelates : after they had dined , danced , and vsed their pastime , they walked vntill supper , and as they passed the stréets leading euery one a Gentlewoman vpon his arme , they saw a man that sould dishonest Images to stirre vp the people to whoredome and knauery , and all these pictures the Bishops bought , which were as many as a Mule could carry : a little further a Booke-binder had set out Bibles of lattin and french to se●l , then the Bishops sayd , who hath made thée so hardy to set forth these Marchandise to sell ? dost not thou know these Bookes are forbid ? the Booke binder answered , is not the holy Bible as good as these goodly pictures ? the Bishop of Air sayd , I renownce my part of Paradice if he bee not a Lutheran , let him bee tryed what hee is : then the Book-binder was caried into prison , and a company of ruffins cryed , a Lutheran to the fire with him , and owne strucke him with his fist , another pulled him by the beard , so that hee was al imbrued with bloud , the morrow hee was brought before the Bishops , hee iustified the selling of the Bibles , and said ; There was no Nation but had the Byble in their owne language ; Will you forbid and hide that which Christ hath commaunded to bee published ? Did not Christ giue power to his Apostles , to speake all manner of tongues to the end that his Gospell might be taught to euery Creature in euery language ? And why doe you forbid this Booke , a●d buy such prophane painting ? What cruelty is this , to take the nourishment from poore soules , but you shall gi●e account heereof , which call sweete sower , and sower sweete : you bee rather the Priests of Bacchus and Venus , then Pastors of the Church : Then he was condemned to be burned the same day , and to haue two Bybles hang , one before , and another behind , to signifi● the cause of his death . The Byshoppes twice raised an Army at their owne charges , to execute the aforesaid arrest , but their enterprises were let by one meanes or other : and the King hearing the confession of this Faith of Merindole , and finding that it did agree in all points to the Word of God , gaue them their pardon : Some of the Byshoppes resort to them to get them to recant , but they prooued their Religion so agreeable to the Word , that many Doctors were conuerted to their opinions , and confessed they neuer learned so much in all their time , as by hearing them : Their Children were so well taught , and they questioned and answered one another so diuinely ; that the Doctor● confessed , they had not heard Arguments , so well answered in the diuinity Schooles . Yet notwithstanding in this yeare , the twelfth of Aprill , Iohn Miners , President of the Councell of Aygues , called the Senate and read the Kings Letters ▪ which the Cardinall had obtained for that purpose , and commaunded them to execute the sentence : Now euery where hee had mustred men for the English Warres , but he vsed them for this purpose , and tooke vp more Souldiours out of euery Towne , and they had ayde sent them out of the Popes Dominions . First they set vpon the Uillage about Merindoll , and destroyed and burned them , the Merindolins seeing their cruelty , left their houses and fled into the Woods , carrying their Children vpon their Shoulders and Armes : then it was showed vnto them , that Miners came with all his whole power to destroy them : then the men went away and left the women and children , with som to looke to them , hoping they would shew mercie to them ; whom when the souldiers found , they abstained from slaughter : but when they had spoyled them of their money and victuals , they lead them away . Their purpose was to handle them more shamefully , but that they were let with a Captaine of horse-men ; so they left the women and droue away the booty : there were fiue hundred women . Miners burned Merindoll ; and finding there but one yong man , he ●aused him to be tyed to a tree , and shot in with Dagges : then he went to Cabriers , and perswaded the townsmen to open the gates , promising they should haue no hurt ; but when they were let in , they slew both man , woman , and childe . Miners shut fortie women into a ●arne of straw , set it on fire and kept them in till they were all burned . The number slaine within the towne and without , were eight hundred : the infants that escaped their furie were baptized againe of their enemies . Then they took the town of Costa and serued it so , and many maids and women being lead into a Garden of the Castle they rauished them all : and when they had kept them a day and a night , they handled them so beastly , that the mayds and them with child died shortly after . In the meane time the Merindoles and diuers others that wandred in the woods and mountains , were either sent to the Gallies or were slaine . Many also died for hunger : fiue and twenty hid themselues vnder a rocke , and they smothered and burned them ; so that no kinde of cruelty was omitted : notwithstanding diuers which had escaped came to Geneua and other places neere . The persecution in Callice , with the martyrdome of George Bucket , alias Adam Damlip . THis Adam Damlip had bin a great Papist , and Chaplaine to the Bishop of Rochester : he iournyed to Rome , thinking to haue found all godly and sincere religion , where he found , as he confessed , such blasphemy of God , contempt of Christs true religion , loosenesse of life , and abomination and filthinesse , that he abhorred to tarrie there any longer , although he was greatly requested by Cardinall Poole , to continue there to reade three Lectures euery weeke in his house , offering him great entertainment , which he refused ; and returning home , the Cardinall gaue him a French crowne . And wayting at Callice for passage into England , William Steuens and Thomas Lancaster desired him to reade there two or three dayes , and got him license of the Lord Lisle the Kings Deputie of the towne , and the license of Iohn Butler the Commissary . When he had preached three or foure times he was wel liked , so that they hyred him to preach there ; and twenty dayes or more , euery morning at seuen of the clocke , he preached learnedly and plainely the truth of the blessed Sacrament of Christs body and bloud , mightily inueighing against all Papistrie , but especially against transubstantiation & the propitiatorie sacrifice of the masse , declaring how popish himselfe was , and how by the detestable wickednesse that he did see vniuersally in Rome , he was returned and become an enemie to all Papistre . He came at last to speake against the Pageant or picture set forth of the resurrection , in Saint Nicholas his Church , that it was meere Idolatrie and illusion of the French-men before Callice was English. Then there came a commission to the Lord Deputy , the Commissary , and others , to search whether there were three Hosts lying vpon a Marble stone besprinkled with bloud , as was put in writing vnder a Bull and Pardon ; and that if they found it not so , that immediatly it should be pulled downe , and so it was ; for they breaking vp a stone in the corner of the Tombe , in stead of three Hosts found souldred in the Crosse of Marble lying vnder the Sepulchre , three plaine Counters , which they had pointed like vnto Hosts : and aboue that was the tippe of a Sheeps tayle , which Damlip shewed to the people the next day , which was Sonday , out of the Pulpit . And after they were sent by the Lord Deputie to the King. Then the Prior of the white Friers , and one of the Lord Lisle his Chaplains , contradicted his Sermons , and caused him to be sent for to Cranmer and Steuen Gardiner , and others , before whome hee did so constantly defend the doctrine which he had taught , that Cranmer being yet but a Lutheran , maruelled excéedingly at it , and said , that the Scripture knew no such terme of transubstantiation . Then the other Bishops threatned him , to whom he promised , the next day to deliuer them all in writing which he had formerly preached in Callice . In the meane time he had secret intimation giuen him by Cranmer , that if hee appeared the next day , he should be sure to be committed : whereupon he sent them his Faith with the arguments thereupon in writing , and he went aside into the West countrey . Then the King was certified that there were many diuersities of opinions in Calice , tending to the danger thereof : Whereupon Doctor Champion and M. Garnet , who after was burned , were sent ouer to preach to them , where he preached the same true Doctrine which Adam Damlip had done . After them , one William Smith , Curate of our Ladies Parish in Callice , preaching earnestly inuaying against Papistry and wilfull ignorance , exhorting them to imbrace the word , and not to contemne it , least Gods wrath fall vpon them , which followeth the contempt of his holy word . At length the said Lord Lisle , which was Bastard to King Edward the fourth , which maintained Damlip as before , by the intising of his wicked wife , the Lady Honora , she being thereunto prouoked by Sir Thomas Palmer , and Iohn Rockwood ▪ Esquire : these , with seauen others , wrote very haynous Letters vnto the King and Councell , against diuers of the Towne of Calice . Whereupon , diuers of them were often punished in Callice , and many of them sent for ouer into England , and were ●orely imprisoned and punished , and had not escaped the fire , but by the Kings pardon . The aforesaid Adam Damlip taught Schoole about some two yeares in the West Country , after he was apprehended and brought vnto Stephen Gardiner , who committed him to the Marshalsie , where he continued two yeares : and for his honest behauiour hee was beloued of the whole house , and especially of the kéeper , and he did much amongst the common sort of the prisoners in reprouing vice : Then being resolued rather to loose his life , then not to suffer his talent to be vsed to Gods glory by being detained in prison . Wherevpon he sent an Epistle to Gardiner : And then by the Bishops commandement hee was had to Callice , where first hee layed vnto his charge heresie ; but because all such offences before such a day were pardoned by an Act of Parliament : then for the receiuing of the aforesaid French Crowne of Cardinall Poole , as you heard before he was condemned of Treason in Callice , cruelly put to death , beeing hanged , drawne and quartered : At his death Sir Raph Ellerker Knight Marshall there would not suffer him to declare his Faith or cause he died for , but bad the executioner dispatch the Knaue : and said , he would not away before he saw the Traytors heart out : but shortly after in a skirmish with the Frenchmen at Bullen he was slaine , and his enemies cut off his members , and cut the heart out of his body and so left him a terrible example of the Iustice of God , vpon all bloudy persecutors . The said Lord Lisley with the others as before vniustly charging them of Callice with sedition and heresie , were all shortly after either greatly out of the Kings fauour , and committed vnto prison , or else by desperate deathes died . I will recite but Rockwood the chiefe stirrer of the afflictions aforesaid , who at the last breath staring and raging cryed he was damned ; and being bid to aske God mercie , he cried out , All too late , for I haue sought malitiously the deaths of a number of the Towne , which in my heart I thought to be honest men : which words he vsed when thirteene were carried in Irons into England ; when one told him he neuer saw men of such honesty so sharply corrected , and taking it so ioyfully ▪ Rockwood then leaping , scoffingly said , All too late : and the vnder Marshall suddenly fell downe in the Councell Chamber , and neuer spake . A labouring man hauing heard Damplip , said , Hee would neuer beleeue that Priests could make the Lords bodie at their pleasure : whereupon hee was condemned by one Haruy a Commissary , who said he was an heretick , and should die a vile death . The poore man answered , he was no heretick , but in the faith of Christ , and said , Whereas thou sayest I shall die a vile death , thou shalt die a viler death shortly ; and so it came to passe : for within halfe a yeare the said Haruy was hanged , drawne , and quartred in Callice for treason . DODDE alias SCOT . HEe was taken in Callice , with certaine Germane bookes about him , and being examined thereupon , and standing constantly to the truth , hee was condemned and burned there . VVILLIAM BVTTON . HEe being a souldier of Callice , merrily asked a Papist , Whether one that were suddenly taken might not occupie one of the Popes pardons in stead of a broken paper : and another question , Whether the world might better want Dogs then Popish Priests , and answered it , that if there were no Dogs , we could make no more , but if there lacked ignorant Priests , we might soone make too many of them . There came a black Frier to Callice with the Popes pardons , who for 4. pence would deliuer a soule out of Purgatorie ; this Button asked him , if the Pope could deliuer soules out of Purgatorie : the Frier said , there is no doubt of that : then he said , Why doth he not of charity deliuer all the s●ules thereout ? for which cau●e he was accused vnto the Commissary , who chafing , called him heretick : then said Button , If the Pope can deliuer soules out of Purgatorie , and will not of chariti● doe it , then would God the King would make me Pope , for surely I would deliuer all out without money . Whereupon the Commissary made him beare a Billet , and procured his wages , which was sixe pence a day , to be taken from him : then he went vnto the King , and declared the whole matter , who after gaue him eight pence a day . In Nouember , after the King had subdued the Scots , and ioyning with the Emperour , had inuaded France , and had got the Towne of Bullen , he summoned a Parliament , in which was granted him , besides subsidies of money , all Colledges , Chanteries , Free Chappels , Hospitals , Fraternities , Guilds and perpetuities of stipendary Priests to be disposed at his will and pleasure . They being thus giuen to him by act of Parliament in December , the next Lent Doctor Crome preached in the Mercers Chappell : amongst other reasons to induce the people from the vaine reasons of Purgatorie , he said , It Trentalls and Masses could auaile the soules in Purgatorie , then did not the Parliament well in giuing away Monasteries , Colledges , and Chanteries , which serued principally to that purpose : but if the Parliament did well , as no man could denie , then it is plaine that such Chanteries and priuate masses confer nothing to relieue them in Purgatorie . This Dilemma was insoluble , but at Easter next they brought him in question for it , and so handled him , that they made him to recant , or else they would haue dissolued him and his argument in the fire . ANNE ASKEW . AFter she had bin many times examined , and she had answered so wisely , that though she had affirmed the truth of the Sacrament , yet none could touch her for her arguments by the law . Then she wrote her minde of the Sacament , as followeth : I perceiu● , deare friends in the Lord , that you are not yet perswaded of the truth in the Lords Supper , because Christ sayth , Take , eate , this is my bodie : but he giuing the bread as an outward signe to be receiued with the mouth , hee meant in perfect beléefe they should receiue his body which should die for the people ; and to thinke his death the onely saluation of their soules . The ●read and Wine were left vs for a Sacramentall communion of the benefite of his death ; and that we should be thankefull for the grace of redemption . And in the closing thereof he sayth , This doe in remembrance of me so often as you eate and drinke ; or else we should haue béene forgetfull of that we ought to haue in daily remembrance , and also been vnthankefull : therefore we ought to pray to GOD for the true meaning of the Holy Ghost touching this communion ; for the letter slayeth , and the spirit giueth life . In the sixth of Iohn all is applied vnto ●aith : and in 1. Cor. 4. The things which are seene are temporall , but the things which are not seene are euerlasting : and in the third of the Hebrewes , Christ ruleth ouer his house , whose house we are , if we hold fast the confidence and reioycing of hope vnto the end : and the dead Temple is not his house , Wherefore to day if you will heare his voice , harden not your hearts . Her confession in Newgate . CHrist took the bread , saying to his Disciples , Take , eate , this is my body which shall be broken for you , meaning his body the bread , but a signe and Sacrament : and so he said , He would break downe the Temple , and in three dayes build it vp againe , signifying his body by the Temple , although there be many that cannot perceiue the true meaning thereof ; for the vayle that Moses put euer his face before the children of Israell remayneth to this day : but when God shall take it away , then shall these blinde men see . For it is plainly expressed in the Historie of Bell ; O King , saith Daniell , be not deceiued , for God will be worshipped in nothing that is made with hands of men . O what stiffe-necked people are these , that will alwayes resist the Holy Ghost , as their fathers haue done . Truth is layde in prison , Luk. 21. The law is turned to wormwood , Amos 6. and there can no right iudgement goe forth , Esay 59. Her condemnation . THey said I was an heretick , and condemned by the law , if I would stand to my opinion ; I said , touching my Faith I said and wrote to the Councell , I would not deny because I knew it true : then they would knowe whether I would denie the Sacrament of Christs bodie and bloud ; I answered yea : for the same Sonne of GOD that was borne of the blessed Uirgin Mary , is now glorious in the heauens , and will come againe at the last day as he went vp : and that which you call your God is a peece of bread , and for more proofe thereof , let it lie in a boxe but thrée monthes and it will be mouldy and turne to nothing that is good , therefore I am perswaded it is no God. Then they willed me to haue a Priest and then I smiled , then they asked mee if it were not good , I sayd I would confesse my faults vnto God , for I was sure hee would heare me with fauour , and so we were condemned by the quest . This was my beléefe which I wrote to the Councell , that the Sacramentall bread was left vs to bee receaued with thanksegiuing in the remembrance of his death , the onely remedy of our so●les recouery , and thereby we also receaue the whole benefit of his passion , then they would needs know whether the bread in the boxe were God or no , I sayd God is a spirit and will bee worshipped in spirit and truth , then they sayd , will you plainely deny Christ to bee in the Sacrament ? I answered I beléeue the eternall sonne of God , not to dwell there , in witnes whereof I recited againe the history of Bell and the 7. and 17. of the Acts and the 24 of Mathew concluding I neither wish death nor feare it , God haue the praise thereof with thankes , then she wr●te to the Lord Chancelour and the King but it preuayled not . After she was sent from Newgate to the Tower , then Maister Rich and one of the Councell charged me vppon mine obedience , to shew vnto them if I knew any of my Sect , I answered I knew none , they asked me of my Lady Suffolke , my Lady Sussex , my Lady Hereford , my Lady Denny , and my Lady Fitzrallins . I sayd if I should pronounce any thing against them I am not able to proue it , they said the King was informed I could name if I would a great number of my sect , I sayd the King was as well deceaued in that behalfe as dissembled with in other matters . Then they commanded mee to shewe how I was maintayned in the Counter , and who willed me to stick to mine opinion , I sayd there was none did strengthen me therein , and I was maintayned in the Counter by the meanes of my Mayde , for she made mone vnto the Prentises , and they by her did send mee money , but who they were I know not . Then they sayd diuers Gentlewomen gaue me money , but I know not their names , then they said many Ladies sent me money , I answered , there was a man in a blew cote deliuered me ten shillings and said my Lady of Hereford sent it me , and another in a Uiolet cote gaue me eyght shillings , and sayd my Lady Denny sent it mee , but I am not sure who sent it me , then they said there were of the Councell which did maintaine mee , and I said no. Then they put mee vpon the Racke and kept me there a long time , because I would not confesse any Gentlewomen or Ladies on my opinion , and because I did not cry , my Lord Chancelor and Sir Iohn Baker tooke paines to racke me with their owne hands vntill I was nie dead . Then the Liefetennant caused mee to be loosed from the racke and incontinently I swounded , and they recouered me againe : after I sat two houres reasoning with my Lord Chanc●llor vppon the bare floure , where with flattering words hee perswaded me to leaue my opinions , but God gaue mee grace to perseuere and will doe I hope , then I was brought to bed with as painefull bones as euer pacient Iob : then my Lord Chancellor sent me word if I would leaue mine opinions , I should lacke nothing , if I would not I should to Newgate and be burned : I sent him word againe I would die rather then breake my faith , She was borne of such a kindred , that she might haue liued in great prosperity , if she would rather haue followed the world then Christ : at the day of her execution she was brought into Smithfield in a chaire , because she could not goe on her feete by meanes of her torments , she was tyed by the middle with a chai●e that held vp her body , then Doctor Shaxton began his Sermon : Anne Askew hearing and answering againe vnto him , where hee sayd well , she confirmed the same , where hee iaid amisse , she said , hee speaketh without booke . There was at the same time three burned with her : One Nicholas Belemy a Priest of Shropshire , Iohn Adams a Taylor , and Iohn Lacels , Gentleman of the Court and Kings houshold . Wrisley Lord Chancellor , the old Duke of Norfolke , the Earle of Bedford , and the Lord Mayor : Wrisle sent Anne Askew the Kings Pardon , if shee would recant : she said the came not thither to deny her Lord , and master ; Then were the Letters likewise offered vnto the others , who in like maner followed the constancie of the woman : Wherevpon the Mayor commanded the fire to bee put vnto them . Sir George Blage of the Priuy Chamber was imprisoned , condemned , and should haue been burned , but that the King pardoned him : For saying the Masse auail●th neither quick nor the dead , being asked what then it was good for , he said belike to keep a horse from stumbling . The troubles of Katherine Parre , Henry the eight his last Wife , for the Gospel , by the meanes of Gardiner and others . A Yéere after the King came from Bullen , he was informed that the Quéens Katherine Parre , was much giuen to the reading and study of ●he Scriptures ; and that shee had retained diuers godly learned Preachers to instruct her therein , with whom shee vsed priuately to conferre , and in the afternoones one of them made collation to her : her Ladies and Gentlewomen and others disposed to heare , in which Sermons they oftentimes touched the abuses in the Church , and often shee would debate with the King touching Religion , and perswade him as hee had to the glory of GOD , and his eternall fame b●gunne a godly worke in ban●shing that monstrous Idoll of Rome , so hee would purge his Church from the dregges thereof , wherein was yet great superstition : And though the King in the later end grew opp●nionate , and would not bee taught nor contended withall by Argument yet towards her he refrained his accustomed manner , for neuer handmaide sought more to please her Mistresse , then she to please his humour ; and she was of such singular beauty , fau●ur , and comely personage , wherein the King was greatly delighted : but Gardiner Bishop of Winchester , Wrisley Lord Chancelor , and others of the Kings Priuy Chamber , practised her death , that they might the better stop the passage of the Gospell : and hauing taken away the patronesse of the professors of the truth , they might inuade the remainder with fire and sword , but they du●st not speake to the King touching her , because they saw the King loued her so well . At length the King was ●●cke of a sore legge , which made him very froward , and the Queene being with him did not faile to vse all occasions to moo●● him zeal●usly to proceed in the reformation of the Church : The King shewed some tokens of mislike , and broke off the matter , and knit vp the Arguments with gentle words , and after pl●asant talke she tooke her leaue : The Bishop of Winchester beeing there ; the King immediately vpon her departure vsed these words ; It is a good hearing when women become such Clarks , and much to my comfort to come in mine old age to be taught by my Wife . Then the Bishop shewed a mislike that the Queene would so much forget her selfe to stand in Argument with his Maiestie , whose Iudgement and Di●initie hee extolled to his face aboue Princes of that and other ages , and of Doctors professed in Diuinitie , and that it wss vnseemely for any of his Subiects to argue with him so malapertly , and that it was gréeuous to all his Councelors and Seruants to heare the same : inferring how perilous it hath euer been for a Prince to suffer such insolent words of a Subiect , who as they are bold against their Soueraignes words , so they want not will but strength to ouerthwart them in deeds . Then the Religion by the Queene so stiffely maintained , did dissolue the politick gouern●ment , and made the peoples opinions so odious , and perillous vnto the Princes estate , that they da●e aff●●me that the greatest Subiect in the Land , defendeth those arguments which they doe : yet he said he would not , neither durst without good warranty from his Maiestie , speake his knowledge in the Queenes cause , though many apparant reasons made for him : and such as his duety and zeale to his Maies●ies preseruation would not licence him to conceale , though the vttering thereof through her , and her faction , might be his d●struction and theres which tendred his Maiesties safety , without his Maiestie would be his protector , which if hee would doe , hee with others of his faithfull Councelors , could disclose such Treasons , cloked with heresies , that his Maiestie should cas●ly perceiue , how perilous a matter it is to cherish a Serpent within his owne bosome , and he crept so farre into the King at that time , that he and his fellowes filled the Kings mistrustfull minde , with such feares , that the King gaue them warrant to consult together , about drawing of Articles against the Queene , wherein her life might be touched . Then they thought it best at first to begin with such Ladies as she most esteemed , and wer● priuy to all her doing , as the Lady Harbert , after Countesse of Pembro●ke the Queenes Sister ; and the Lady Iane , and the Lady Tirwit , all of her Priuy Chamber : and to accuse them vpon six Articles , and to search there Closets and Coffers , that they might finde somewhat to charge the Queene , and that being found , the Que●ne should bee taken and carried in a Barge by night to the Tower : of which aduice the King was made priuy by Gardiner , and the Lord Chancelor , to which they had the Kings cons●nt , and the time and place appointed . This purpose was so finely handled , that it grew within few daies of the time appointed , and the poore Qu●ene suspected nothing , but after her accustomed manner visited the King , still●●● deale with him touching Religion as before : After the King brake the whole practise to one Doctor Wendy , one of his Physitions , telling him that hee would no longer bee troubled with such a Doctresse as shee was , but charged him vpon his life , not to vtter it to any . But it came to passe that the Bill of Articles drawne against the Queene , and subscribed with the Kings owne hand , falling from the b●some of one of the Councell was found of some godly person , and brought to the Queene ; who seeing it , fell into a great agony and Melancholy . The King hearing what perill of life she was in , sent his Phisition vnto her ; and the said Doctor Wendy perceiuing the matter by her words , brake with her touching the said Articles , deuised against her , and gaue her warning of that mischiefe which hanged ouer her head : beséeching her to be secret , and to conforme her selfe to the Kings minde , and no doubt she should finde him gracious : After the King came to her himselfe , vnto whom after she had vttered her griefe , how it was for feare his Maiestie had forsaken her , hee so refreshed her with comfortable words , that she began to recouer . Then shee commanded her Ladies to conuay away her Bookes which were against the Law , and then she went to the King : he courteously welcomed her , and entred into talke of Religion , séeming desirous to be resolued of the Queene of certaine doubts . The Queene perceiuing to what purpose this his talke tended , your Maiestie doth well know ( quoth shee ) and I am not ignorant of what great weaknesse by our first Creation is allotted to vs women , to bee subiect vnto man as our head : from which head all our direction must proceed , and as God made man after his own Image , that being indued with more speciall gifts of perfection , might bee stirred to meditate heauenly things , and obay his commandements , so he made woman of man , of whom , and by whom , she is to bee commanded and gouerned , whose womanly weaknesse ought to bee tolerated and ayded , that by his wisedome such things as be lacking in her might be supplied : Therefore your Maiestie being so excellent in ornaments of wisedome , and I so much inferiour in all respects of Nature : Why doth your Maiestie in such defuse causes of Religion require my Iudgement , which when I haue vttered & said , what I can , yet I must and will referre my Iudgement in this and all causes to your Maiesties wisedome , as my onely Anker , supreme head , and the gouernor heere in earth next vnto God. Not so by Saint Mary said the King , you are become a Doctor late to instruct vs. Shee answered , your Maiestie hath much mistaken mee , who haue euer thought it preposterous for the woman to instruct her husband , but rather to learn of him ; and where I haue beene bold to hold talke with your Maiestie , wherein there hath seemed some difference in opinion , I haue not done it to maintaine opinion , but to minister talke that your Maiestie might with lesse griefe passe the paine of your infirmitie , being attentiue to your talke , and that I might receiue some profit by your Maiesties learned Discourse : wherein I haue not missed any part of my desire , alwaies referring my selfe in such matters to your Maiestie . ●hen said the King ▪ tendeth your Argument to no worse end , then wee are now as perfect friends as euere we were , and he imbraced her , and kissed her ; saying it did him more good to heare these words , then if he had heard newes of a hundred thousand pound fallen to him . On the day that was appointed for the aforesaid Tragedy : the King went into his Garden , whether the Queene being sent for came , onely the three Ladies aboue named waiting on her ; with whom the King was as pleasant as euer hee was in his life : In the middest of his mirth the houre appointed being come , the Lord Chancelor commeth into the Garden , with forty of the Kings guard at his he●les , with purpose to take the Queene with the three Ladies to the the Tower , whom the King sternely beholding , called him to him , who on his knees whispered to the King : the King cal'd him knaue , arrant knaue , and beastly foole , and commanded him to auant out of his presence ; which words the Quéene heard , though they were low spoken : then he departed with his traine , the whole mould of his deuice broken . The Queene seeing the King so cha●ed , spoke for the Lord Chancellor : Ah poore soule quoth hee , thou little knowest how euill hee deserueth this grace at thy hands , he hath been towards thee sweet heart an arrant knaue , and so let him goe . If King Henry had liued , hee and the French King had been at this point , within halfe a yeere after to haue changed the Masse in both their Realmes into a Communion , as wee now vse it , and also vtterly to haue extirped the Popes vsurped power ; out of both their Realmes : and they ment to exhort the Emperour to doe the like in Flanders , and his other countreyes , or else to breake off from him : and herein quoth the Archbishop Cranmer , the King willed mee to pen a forme thereof to be sent to the French King , but that it was letten by the death of King Henry . When the Bishops had brought ANNE ASKEVV and her fellow Martyrs to death , being now in their triumph , as the Pharisies were when they had killed Christ : they deuised how to euer read the truth for euer : wherevpon they made a strait Proc●amation authorised by the Kings 〈◊〉 for abolishing of the Scripture , and all other English Bookes which mi●ht g●●e light to the setting forth of Gods Word , and the grace of the Gospell , which thou maist see in the Booke at large , which no doubt had done much hurt in the Church amongst the godly , in bringing them to danger , or keeping 〈◊〉 in blindnes , had not the shortnes of the Kings daies stopped the malignant purposes of the Pr●lat●s , causing the King to leaue that to the people by his death , which by his life he would not grant , for within foure monethes after the proclamation , he deceased the eight and thirty yeare of his raigne . The History touching the Persecutions in Scotland : Deane , Thomas Forret . THis Deane , Thomas Forret , preached euery Sunday in his parish vpon the Epistle and Gospell , which was nouel●y in Scotland to see any preach but the Black Fri●r , or the Gray . Wherefore the Friers enuied him , and accused him to the Bishop of Donkelden as an heretick , which shewed the mysteries of the Scripture vnto the vulgar people , to make the Clergy detestable : The Bishop sending for him said : my Ioy , Deane Thomas , I leue you well , ● am informed you preach the Epistle and Gospel euery Sunday , and that you take not the Cow for mortuarie , nor the vpper Cloth for Crisome of your parishioners , which is very preiudiciall to the Church men : My ioy Deane Thomas , take your Cow and your vpper Cloth , and preach not euery Sunday , for in so doing , you will make the people thinke we should preach likewise : But when you finde a good Epistle or a good Gospell that setteth forth the l●bertie of the Church , preach that and let the rest be . Thomas answered , my parishioners pay me my dueti●s willingly , and w●e agree well : and where your Lordship saith it is too much ●o preach euery Sonday , I thinke it too little : and also would wish that your Lordship would doe the like : nay , nay , we are not ordained to preach M. Forret : and where your Lordship speaketh of a good and an euill Epistle , I could neuer finde none but good . Then spake my Lord , I thanke God I neuer knew what the Old & New Testament ment : ( Wherevpon , grew a prouerb , you are like the Bishop of Dunkelden , that kn●w neither new nor old Law ) therefore said the Bishop , I will know nothing but my portous , and my pontificall : if you forgoe not these fantasies you shall repent it . Thomas said , my cause is iust before God , and I passe not what followeth thereon . After he was summoned by the Cardinall of Saint Andrewes , and the said Bishop of Dunkelden , and with him were summoned Frier Iohn Kellow , Frier Beuarage , Duncane Simson Priest : Robert Foster , a Gentleman , with thrée or foure other men of Striueling , who at thei● day of apparance were condemned to death without any place of recantation , because they were chiefe hereticks , and teachers of heresies : and because many of them were at the marriage of the Priest of Twybody , and eate flesh in Lent at their Bridall , and they were all together burn●d vpon the Castle Hill of Edenbrough , where they comforted one another merueilously . The Persecution of certaine in the towne of Perth . THere was an Act of Parliament in the gouernment of the Earle of Arrai , giuing priuilege to reade the scriptures in their mother tongue , but secluding al conference thereof , wherby y ● eyes of the elect of God , were opened to sée the tru●h , and abhorre Papisticall abhominations , at which time Fryer Spencer preached , that Prayers made to Saints were necessary , and without it no hope of saluation : Then Robert Lambe , a Burges of Perth , accused him op●nl● in the Church of erronious Doctrine , and adiured him in Gods name to vtter the truth , whereupon trouble and tumul● of people arose , so that the said Robert with great danger of his life escaped , euen the Women addressed themselues to great cruelty against him . Shortly after the Cardinall and the Earle of Argile sat about the matter , before these persons were brought ; Robert Lambe , William Anderson , Iames Hunter , Iames Rauelson , Iames Fouleson , and Hellen Sirke his Wife , and the next day were condemned to death by an Assize , for violating the foresaid Act of Parliment by conferring together of the Scripture , and for that the said Robert Lambe , William Anderson , and Iames Raueleson , hanged the Image of Saint Francis in a cord , nayling Rammes hornes to his head , and a Cowes rump to his ta●le , and for eating a Goose of Alhollow Eue : and Iames Hunter for kéeping company with th●m : He●len Sirke , for saying Mary merited not by workes to be the Mother of Christ , and to be preferred before other Women , but Gods free mercy ●xalted her to that estate : Iohn Raueleson for setting vp in his house a triple Crowne of Saint Peter , which the Cardina●l tooke to be done in mockage of his Card●nals ha● . At the place of execution Robert Lambe exhorted the people to feare God , and to leaue the leauen of Papisticall abhominations , and prophesied of the ruine of the Cardinall , which after came to passe : and comforting one another , that they should sup together in the Kingdome of heauen . The Woman desired to die with her Husband , but was not suffered , then she kissed him , saying ; We haue liued together ioyfull daies , but this day is most ioyful , because we must haue ioy for euer . I will not bid you God night , for we shall all this night méete with ioy in heauen . The condemnation of GEORGE VVISHARD Gentleman , and his Articles before the Cardinall of Scotland , and others . 1 TOuching Preaching when he was forbidden , hee answered ; I haue read in the Acts of the Apostles , that it is not lawfull to desist from preaching the Gospell for menaces of men , therefore it is written , wee must rather obey God then men , and I beléeue that the Lord will turne your cursings of mee vnto blessings : and as in the second of Malachy ; I will curse your blessings , & bless● your cursings . 2 He affirmed the mouing of the body outward of the Priest at Masse , without the inward mouing of the heart , is but the playing of an ape , and not the seruing of God , who must be honored in spirit and verity . 3 That auriculer confession hath no promise of the Euangell , and therefore it cannot be a Sacrament , but there are many testimonies of confession made to God. 4 As none will make marchandise with one of a strange Language , except that he doe vnderstand the promise made by the Stranger : So I would that we vnderstood what wee promise in the Name of the Infant to GOD in Baptisme : then saide one Bleiter a Chaplaine ; The● hast the Deuill and Spirit of errour : then said a Child , the Deuill cannot speake such words as he doth . 5 The lawfull vse of the Sacraments is most acceptable vnto God , but the great abuse is very detestable vnto him : I once met with a Iew as I was sayling on the Sea , I inquired of him what was the cause of his pertinacy , that he did not beléeue the true Messias was come , being that he saw the prophesies of him fulfilled , and the Prophesies and the Scepter of Iuda was likewise tak●n away : He answered me ; When the Messias commeth , he shall restore all things , and he shall not abrogate the Law giuen vnto our fore-fathers as yee doe : for we sée the poore almost ready to perish for hunger amongst you , and you pitty them not , and amongst vs Iewes , though we are poore , there are no beggars found . And it is forbidden by the Law , to faine an Image of any thing in Heauen or Earth , but onely to honour God , but your Churches are full of Idols , and ye adore a péece of Bread baked vpon the ashes , and that it is your God , then the Bishops shooke their heads , and spitted on the earth . 6 He reproued coniurings and exorcismes of holy Water , and said that they were contrary to Gods word . 7 Saint Peter saith , God hath made vs Kings and Priests : and againe , hee hath made vs a kinglie Priest-hood ; therefore I affirme , that any man cunning in the Word of GOD , and the Faith of Christ , he hath power from God , by the Word of God to binde and lose : and a man that is not conuersant in Gods Word , nor constant in Faith , what estate or order soeuer he be of , hath no power to binde or lose , being he wanteth the word of God , the instrument to binde and lose with . 8 Touching fréewill , he said ; as many as firmely beléeue in Christ , haue liberty , as in the 8. of Iohn , If the Sonne make you free , then verily shall you be free , but as many as beleeue not in Christ , are bond seruants of sinne , he that sinneth is bond to sinne . 9 Touching praying to Saints , he said ; it is certaine in Scripture , that we should worship and honour one God , but for honouring of Saints it is doubtfull , whether they heare our inuocation made to them ; therefore I exhort all men , that they would leaue the vnsure way , and follow that way which our Maister Christ taught vs : He is our onely Mediator , and maketh intercession for vs ; hee is the doore , he that entreth not in by this doore , but climbeth in another way , is a Theefe and a Murderer ; he is the verity and life , he that goeth out of this way , is fallen into the mire . 10 Touching Purgatory , he neuer found any place of Scripture appliable therto : then he said to Maister Iohn Lander his accuser , if you haue any testimony of Scripture , by which you can proue such a place , shew it before this Auditory : but he had not a word to say for himselfe . 11 Touching the Uowes of the religious , he said ; some be gelded by nature , and some are gelded of men , and some are chast for the Kingdome of Christ : these are blessed , but as many as haue not the guift of chastity ▪ neither haue ouercome the lusts of the Flesh for the Gospell , and yet vow chastity , you haue experience ( though I hold my peace ) to what inconuenience they haue vowed themselues , whereat they were angry , thinking better to haue ten Concubines then one Wife . 12 Touching generall Councels , hee said he would beléeue them no further the● they agréed with the word of God : then one Iohn Graysend bad Iohn Landers hast to reade the rest of the Articles , and not to ●arry for his answere , for wée may not abide them ( quoth he ) no more , then the Deuill may abide the signe of the Crosse. Then the Cardinall and Bishops pronounced their sentence ▪ definitiue against him , and as he went to execution , two Fryers said to him ; pray to our Lady , that she may be a mediatrix for you to her Sonne : to whom he said , Tempt me not my Brethren : when he came to the fire , he said thrice vpon his knées , O thou Father of heauen I commend my spirit into thy hands , O thou swéet Sauior of the world , haue mercy on me . Then he said , I beséech you Christian Brethren and Sisters be not offended in the word of God , for the torments you sée prepared for me , but loue the word , and suffer for it , it being your saluation and euerlasting comfort , and pray them that haue heard me , that they leaue not off the Word of GOD , which I taught them for no persecutions : for my Doctrine was no Wiues Fables , after the Constitutions of men . If I had taught mens Doctrine , I had gotten great thankes , but I suffer this for teaching the Gospell , and I doe it gladly : consider my visage , you shall not sée me change my colour for feare of this grim fire , and so I pray you for to do , if any persecution come vnto you for the words sake : some haue said of me , that I taught that the soule of man should sléepe vntill the day of Iudgem●nt , but I know surely my Soule shall sup with my Sauiour Christ this night within this sixe houres . I beséech you exhort your Prelats to the learning of the Word of GOD , that they may bee ashamed to doe euill , and learne to doe good , and if they will not conuert from their wicked errors , the wrath of GOD shall hastily come vpon them : then the Hang-man asked him foregiuenesse , and he kissed him and said ; My heart doe thine office , I forgiue thee , then he was hanged by the middle and neck , and burned : the people pitiously mourned for his great torments . Within two months after the martirdome of this blessed man , George Wisehard , Dauid Beaton , the blooddy Archbishop and Cardinall of Scotland , was by the iust iudgement of God ●laine by one Lech , and other Gentlemen , who suddenly brake into his Castle vpon him , and murdred him in his bed , crying out , alasse slay me not , I am a Priest : and so like a Butcher he liued and eyed , and he lay seauen months vnburied , and at last like a Carion was buried in a dunghill . ADAM WALLACE in Scotland . IN the yeare one thousand fiue hundred forty nine , Iohn Hamelton was made Archbishop of S. Andrews and Cardinall , not inferior to his Predecessor in cruelty : in the next yeare he condemned Adam Wallace , and one Feane , for these Articles following . 1 That the Bread and Wine on the Altar , are not the body and blood of Iesus Christ after consecration . 2 That the Masse hath no ground in the word of God , and is very Idolatry and abhominable in the sight of God. 3 That the God which they worship , is but Bread sowen of Corne , growing out of the Earth , baked of mens hands , and nothing else : Then hee was asked whether he would recant ; He said he had answered nothing but that which agréed with the Word of God , so GOD iudge him and his conscience , wherein hee would abide vnto death , and if you condeme mee for holding Gods Word , my innocent blood shall bee required at your handes , then they gaue forth sentence against him : the night after he spent in singing and lauding God , hauing learned the Psalter of Dauid without booke , being besides the fire , he lifted by his eies thrée or foure times , and said to the people ; Let it not offend you that I suffer death for the truth , for the Disciple is not aboue his Maister : then he said ; They will not let me speake , so the ●ire was lighted , and he departed to God constantly . A schisme in Scotland for the Pater-noster . ONe Richard Marshall preached at S. Andrewes , that the Pater-noster should be said only to God , and not to Saints : the Fryers had great indignation , that their old Doctrine should be repugned , and stirred vp Toittis a Gray-Fryer to preach against it , who preached the Lords Prayer might be offered to Saints , b●cause euery Petition therein appertained to them , as wee call an old man Father , much more may we call Saints our Father , and because they are in Heau●n , we may say our Father which art in Heauen , and because they are holie , we may make their Names holie , and say hallowed be thy Name ; and because the Kingdome of Heauen is theirs by possession , wee may say to euery one of them thy Kingdome come ; and because their will is Gods will , we may say , thy will be done to any of them : but he confessed , Saints had no power to giue vs our daily bread , but that they should pray to God to giue it vnto vs , and so he glosed the rest to the end : and he affirmed , that Pauls Napkin and Peters shaddow , did miracle● , and Eliseus Cloake deuided the Waters , attributing nothing to the power of God. Upon this there was a dangerous Schisme in Scotland ; some affirming one thing , and some another : Whereupon rose this Prouerb ; To whom say you your Pater-noster , and the people called the Fryer , Fryer Pater-noster , so that for very shame he left the Towne . At length there was a disputation about it at the Uniuersitie : The Popish Doctors affirmed , it should be said to GOD formaliter , and to Saints materialiter ; others Vltime & non vltime , Others , that it should be said to GOD principaliter , and to Saints minus principaliter : Others , that it should bee said to God primarily , and to Saints secundarily ; Others , to God it should be Capiendo strictè ; and to God Capiendo largè : by which subtile Sophistry , the people were more doubtfull then before . The Doctors said , because Christ , who made the Pater-noster , neuer came into Britta●ne ▪ and so vnderstood not the English tongue ; therefore the Doctors concluded it should be said in Latine . VVALTER MILL . AMongst the rest of the Martirs of Scotland the constancy of Walter Mill , is not to be passed in silence , out of whose Ashes sprang thousands of his opinion ▪ who chose rather to dye , then to bee any longer ouer-trodden with the cru●●l , beastly , and ignorant Byshops , Abbots , Monkes , and Fryers : and scone after his Martyrdome , the Congregation began to debate true Religion against the Papists . He climbing vp into a Pulpet to be examined before the Bishops , they séeing him so weake , partly by age , and partly trauell , and euill intreatment , that hee could not climbe vp without helpe : they thought they should not haue heard him , but when he spake he made the Church sound with great stoutnesse , that the Christions reioyced , and the Aduersaries were ashamed : At first hee knéeling , praying long , and was commaunded to rise and answere his Articles , calling him Sir Walter Mill , He said , he ought to obay God more then Men , and where you call me Sir Walter , call me Walter ; for I haue bin ouer long one of the Popes Knights . Oliphant . What think you of Priests marriage ? Mille. I hold it a blessed band : for Christ made it free to all men , but you abhorre it , and take other mens wiues and daughters : you vow chastitie and breake it . Paule hade rather marrie then burne : the which I haue done , for God neuer forbade marriage to any estate or degrée . Oliph . Thou sayest there is not seuen Sacraments . Mille. Giue me the Lords Supper and Baptisme , and take you the rest : and if there be seuen , why omit you one of them , to wit marriage , and giue your selues to whoredeme ? Oliph . Thou art against the blessed Sacrament of the Altar . Mill. If a King bid many to a feast , and when they sit downe to eate , he turn his back to them and eate vp all himselfe , doth he not mock them ? euen so do you mock the people , eating and drinking the Sacrament , and giuing them none : the Sacrament of God is not to be taken carnally but spiritually , and stands in faith onely . Your masse is wrong , for Christ was once offered vpon the Crosse for mans trespasse , and will neuer be offered againe . Oliph . Thou deniest the office of a Bishop . Mill. I affirme , those which you call Bishops doe not the workes of Bishops , but liue after their sensuall pleasures , and take no care for the flocke , nor yet regard the word of God , but desire to be honoured and called Lords . Oliph . Thou speakest against pilgrimages . Mill. I say it is not commaunded in Scripture , and that there is no greater whoredom in no places then at your pilgrimages , except in common Brothell-houses . Oliph . Thou preachest priuatly in houses , and openly in fields . Mill. Yea man , and in the Sea also , sayling in a ship . Oliph . If thou wilt not recant I will pronounce sentence . Mill. You shall know that I will not recant : for I am corne and not chaffe , I will not be blowne away with the winde , nor burst with the flaile , but I will abide both . When sentence was pronounced , and he to be deliuered to the temporall Iudge , his constancie so moued the hearts of many , that the Prouost of the Towne Patricke Learmond , though he were Steward of the Bishops regalitie , refused to bee his temporall Iudge : and the Bishops Chamberlaine being therewith charged , would not take vpon him so vngodly an office : the Bishops seruants could get neuer a cord in the whole towne for money to tye him to the stake withall , nor a Tarre barrell to burne him when he came to the stake . He said to Oliphant , Put me vp with thy hands , and take part in putting me to death , for by Gods law I am forbidden to lay hands on my selfe . Then he put him vp with his hands ; and he ascended gladly , saying , Introibo ad altare Dei , and desired he might speake to the people , which was denied him , they saying he had spoken too much already . Then some of the yong men committed the burners , and the Bishops their Masters to the Diuell , and bade him speake what he pleased . Then after he had prayed , standing vpon the coales , said , I die onely for the defence of the faith of Christ , for the which the faithfull Martyrs haue offered themselues gladly before , being assured after the death of their bodies of eternall felicitie . And I praise God he hath called me of his mercie , amongst the rest of his seruants , to seale vp his truth with my life ; therefore as you will escape eternall death , be not seduced with the lies of Priests , Monks , Friers , and the rest of that Sect , but depend onely vpon the death of Iesus Christ and his mercie , that you may in the time to come be deliuered from condemnation . All the while the multitude greatly mourned , perceiuing his mighty patience , constancie and boldnesse ; whereby their hearts were so much enkindled and inflamed , that he was the last Martyr that died in Scotland euer after for religion . After this by Gods iust iudgement , in the same place where Walter Mill was burned , the Images of the great Church of the Abbey , which passed in number and costlines , were burned in time of reformation . Heere followeth in the booke of Martyrs the names of diuers which were omitted by him in King Henrie the eighth his time , and an instrument of the Popes definitiue sentence against Henrie the eighth for his diuorse with Katharine Dowager , and the instrument of the Bull of Pope Leo against Martin Luther , and his answer to it ; in which for breuitie sake I leaue thee to the booke at large if thou be disposed to see them , and also the last Will and Testament of King Henry , and the manner of his death . A Storie of certain Friers in France in the Citie of Orleance in the yeare 1534. THe Mayors wife of the Citie prouided in her Will that she should be buried without any pompe or solemnitie : for the Bell did vse to warne euery one to pray for the dead corps ; and when it is carried forth all or the most part of the begging Friers goe before it with Torches and Tapers , and the more pompe is vsed , the greater is the concourse of people ; but this woman would none of this gears , the which buriall of hers , her husband performed according as she required in her Will. Then one Colman and Steuen Arras Doctors of Diuinitie : and the first a Coniurer , set a young man , which was a nouice , ouer the Uault of the Church , and when they came according to their vse to Mattins at mid-night , he made a wonderfull noyse and shrieking : then this Colman went to crossing and coniuring , but the other aboue would not speake ; and being charged to make a signe whether he were a dumbe spirit or no , hee ratled and made a great noyse againe . Then they tolde some of the chiefest of the Citie what a heauie chance had happened , and intreated them to come to their seruice at night . When they were there , and the seruice begunne , he aloft made a great noyse : being demaunded what he would , he made signes he could not speake : then he was commaunded to answere Intergatories by signes , and when any question was asked he strook vpon the Table so that he might be heard : then he was demaunded whether he was any that were buried there ; then they reckoned vp diuers , and at last the Mayors wife : here he made a signe that he was the spirit of that woman ; then he was asked whether he was damned for Couetousnesse , Pride , Lecherie , or not doing workes of Charitie , or else for Lutheranisme ; then by striking twise or thrise vpon the Table gaue them to vnderstand that Luthers heresie was the cause of her damnation : and being asked whether the bodie buried in holy ground should be digged vp and carried ●hence , he made signes it should be so : then the Friers desired the Citizens to set their handes to a writing , testifying that which they had séene , but for feare of the Mayor , they refused to subscribe : then the Friers took the Pixe , with the Host , and the Lords body , and all the reliques of Saints , and carried them to another place , and there they said their masses : then the officiall came thither , and would faine haue seene the spirit coniured , and one should go into the vault and sée if any spirit appeared : but he could not get them to disturb the spirit any more . ● Then the Mayor informed the King of the whole matter , and the King sent certaine to know whether it were so , or no : then they put the d●ers thereof into seuerall Prisons , and examined them apart , and a great while they would confesse nothing : at length , the Iudges promising the nouice that he should haue no harme , nor come no more into the Fryers hands , he declared to them the whole matter in order : wherupon they were committed to Orleance to prison . And it was certainly reported , that the King would haue plucked down the House : but euen at the same time chanced a persecution against the Lutherans , and they feared the punishment of these men should haue bin a reproch vnto the Order , and a cause of much reioycing to the Lutherans . These were Francis●an Fryers . A Storie of certaine Monks of Sueuia . GVnrame , a noble Baron , in the yeare 1130. builded an Abbey in Sueuia , called Salmesuille , of Cistercian Monks . Amongst many Benefactors to the said House , the Earles of Montfort had bestowed vpon that Monasterie many new Liberties and Priuiledges , vpon condition , that they should receiue with frée hospitalitie any stranger , Horse-man or Foot-man , for one night : but this hospitalitie did not long continue , through a subtile deuise of one of the Monks , who would counterfeit the Diuell , ratling and raging in chaynes at the lodgings where the strangers should lie : and so continued this a long space . At length , an Earle of the house of Montfort was lodged at the Monasterie : when the Earle was at his rest , in the night the Monke , after his wonted manner , began to play the Diuell , roring , thundering , spitting of fire , and making a noyse : the Earle hearing thereof , tooke a good heart , and taking his sword , slew the Monk. And thus the Diuell of the Abbey was coniured , which stopped the guests from comming to the House . Who lift to see more and worse pranks of Friers and Monks , played in their Houses & Cloysters , let them resort to the Epistle of Erasmus , and he shall find ynough to infect the aire . IOHN BROVVNE , a blessed Martyr , burned at Ashford in the second yeare of Henrie the eighth , Anno 1511. THe said Iohn Browne passing to Graues-end in a Barge , a Priest began to swell and stomack that he should sit so neere him , at length said , Doest thou know who I am , thou fittest so neere me and vpon my clothes ? No sir , said the other . I tell you , said he , I am a Priest. What sir , are you a Parson or Uicar , or some Ladies Chaplain ? No , said he , I sing for a Soule . I pray you , said the other , where find you the Soule when you go to Masse ? I cannot tel , said he . I pray where do you leaue it when you haue done Masse ? I know not ; said the Priest. How then , said the other , can you saue the Soule ? I perceiue thou art an Heretick , said the Priest. Within three daies after , by vertue of a Warrant ●rom the Archbishop , with a Baylife and two of the Bishops men , they came suddenly into the house of the said Browne , as he was carrying a dish of meat to his guests ( for his wife was that day Churched ) they layd hands on him , and carried him to Canterburie , where they kept him fortie dayes : in which time he was so pitifully entreated by Warram the Archbishop , and Fisher Bishop of Rochester , that he was set bare-footed vpon hote burning coales , to make him denie his Faith ; which he bare patiently , and continued in maintaining the Lords quarrell vnremoueable : then he was sent to Ashford , where he dwelt , the next day to be burned : where he was set in the Stocks all night ; his wife sate all the while by him , to whom he declared the whole Tragedie of his handling : how they burned his ●e●t to the bones , that he could not set them to the ground , to make him denie his Lord here : which if I should haue done , he would denie me hereafter ; therefore good wife , continue as thou hast begun , and bring vp thy children in the feare of God : where the next day he was burned . This Iohn Browne bare a Faggot seuen yeares before this , whose sonn● , named Richard Browne ▪ for the like cause of Religion , was imprisoned at Canterburie in the later time of Queene Marie , and should haue beene burned , with two more : but the next day after Queene Marie died , and they escaped by the Proclamation of Queen● Elizabeth . THE NINTH BOOKE , CONtayning the Acts and things done in the Raigne of King EDVVARD the sixt . AFter the death of Henrie the eight , succeeded King Edward the sixt , his sonne , being of the age of nine yeares . Touching his commendations , I leaue you to the Booke at large : who , because he was so young and tender , was committed to sixtéene Gouernours , amongst whome , especially the Lord Edward Semer , Duke of Somerset , his vncle , was assigned as Protector of him and the Commonwealth : a man of noble vertues , especially for his fauour to Gods 〈◊〉 ; thro●gh the industrie of whom , that monstrous Hydra with sixe heads , the 〈◊〉 Articles , which deuoured so many , were abolished ; whereby the proceedings of Gardner began to decay : who storming thereat , wrote to the Lord Protector in the cause thereof . He restored the Scriptures to the Mother tongue , and extinguished Masses , and by little and little greater things followed in the reformation of Churches : such as fled for the danger of the Truth , were againe receiued to their Countrey , the most part of Bishops were changed , dumbe Pr●lates were compelled to giue place to such as would Preach , and learned men were sent for out of other Countries , as Peter Martyr , Martin Bucer , & Paulus Phagius , the first of whom taught at Oxford , and the other two at Cambridge , with great commendations . Bonner , Bishop of London , was committed to the Marshalsie , and for his contempt and misdemeanor deposed : Gardener , Bishop of Winchester , with Tunstall Bishop of Durham , were cast into the Tower for their disobedience . In this time of King Edward , vnder this noble Protecto● , this one commendation is proper vnto them , that amongst all the Popish ●ort ; of whom , some priuily st●le out of the Realme , manie were craftie dissemblers , some open aduersaries ● yet there was not one that lost his life during the whole time of the Raigne of this King , for any matter of Religion , Papist or Protestant , except lone of Kentan English woman , and one George a Dutchman , who died for certaine Articles not necessarie to be rehearsed . THOMAS DOBBE . THis man , in the beginning of King Edwards Raigne , comming from S. Iohns Colledge in Cambridge to London , as he passed through Paules Church , there was a Priest at Masse at the South side of the Church : being at the eleuation , this yong man , repleate with godly zeale , pittying the ignorance and Idolatry of the people , in honouring that which the Priest lifted vp , he exhorted the people not to honour that visible bread as God , which was neither God nor ordained of God to be honoured ; wherefore he was apprehended by the Mayor , and accused to the Bishop of Canterburie , and was committed to the Counter in Bread-stréete , where shortly falling sicke , he died ; whose pardon was obtained of the Lord Protector , if he had liued . IOHN HVNNE . IN the first yeare of the Kings raig●e one Master Lewnax of Wresell and his wife , sent this Iohn Hunne their seruant , vnto the Bishop of Canterbury for denying the flesh and bloud of Christ to be really in the Sacrament of the Altar , and saying he would neuer vaile his Hatte to it if he should be burned for it : and that if he should heare masse he should be damned . But because I finde nothing done therein , I leaue it . When this godly yong Prince was peaceably established in his Kingdome , and had a godly , wise , and zealous Councell about him , especially the Duke of Sommerset , he earnestly desired the aduancement of the true honour of God , and planting of sincere Religion , and the s●ppressing of all Idolatry , Superstition , and hypocrisie throughout his Dominions : Following the good example of the good King Iosias , and being he found most of his Lawes repugnant to his zealous enterprise : He by the aduice of his wise and Honorable Councell , of his own regall authoritie , did prosecute his godly purpose , vntill by consent of the whole estate of Parliament he might establish , a more free and vniforme order , and those certaine wi●e , learned , and discreet personages for Commissioners , generally to visit all the Bishopricks of this Realme , to vnderstand and redresse the abuses of the same : and diuided them into seuerall companies , and assigned them seuerall Diocesses to be visited , appointing to euery company , one or two godly Preachers which should preach to the people at euery Sessions , the true Doctrine of the Gospell of Christ , and exhort them to all loue and obedience of the same : and earnestly dehort them from their old superstition , and wonted Idolatry : and that they might the more orderly be directed in this their Commission , there were deliuered vnto them certaine iniunctions , and Ecclestasticall orders drawne out by the Kings learned Councell , the which they should both inquire of , and also command in his Maiesties behalfe , to be thenceforth obserued of euery person to whom they did seuerally appertaine within their seuerall circuits : the which Iniunctions if thou beest disposed for to reade , I leaue thee for breuitie to the Booke at large . Now during the time the Commissioners were in their circuits , about diligent execution of their godly and zealous orders of the King and Councell , de●iring a further reformation , as well in Ecclesiasticall as in Ciuill gouernment , appointed a Parliament to be summoned on the fourth of Nouember , in the first yeare of his raigne , which continued vntill the twenty foure day of December then next following . Whereby he caused to be enacted , that all Acts of Parliaments and Statutes , touching , menci●ning , or any wise concerning Religion , or opinions , to wit ; the Statute of the first yeare of Richard the second , and the statute made in the second yeare of the raign of Henry the fift , and the statute mad● in the fiftéenth yeare of the raigne of Henry the eight , concerning the punishments and reformation of Hereticks and Lolards : and the sixe Articles made in the thirty one yeare of Henry the eight , and the statute made in the thirty thrée year of Henry the eight , against the bookes of the old and new Testament in English , and the printing and vttering of English or bookes writings , and preaching the Scriptures , an another Statute in the 35. yeare of Henry the eyght touching the qualification of the Stat●te of sixe Articles , and a●l and euery other Act or Acts of Parliament concerning Doctrine or matters of Religion , should from thenceforth bee repealed and of none effect , by occasion whereof all his godly subiects abiding within the Realme had free liber●y to professe the gospell , and those beyond Sea wer not onely licensed to ret●rne home but incouraged bouldly and faithfully to trauell in their calling , so that God was much glorified and the people edified . And in this Parliament it was enacted , that the Sacrament should be ministred in both kinde , and letters missiue were sent fr●m the Councell to the Bishops of the Realme , concerning the communion to bee ministred in both kinds , and from Bishop to Bishop , as thou maist sée in the booke at large . Another Parliament was assembled in the second yeare of his Raigne , beginning vppon the foorth day of Nouember 1548. continuing vntill the 14. day of March , wherein a booke in English intituled the Booke of Common prayer and administration of the Sacraments and other Rightes and Ceremonies of the Church , after the vse of the Church of England , was concluded vppon by the Clergy , which his highnesse receauing with great comfort , did exhibi●● it vnto the Lords and Commons of the Parliament , who for the honour of God and great quietnesse which by the grace of God should ensue vppon that one vniforme right and order in such Common prayer , rites and externe Ceremonies to bee vsed throughout England , Wales , Calice and the Marches of the same , authorise● the sayd Booke by Act of Parliament , and set great penalty vpon them that wo●ld bee disobe●ient thereto , as is to be seene in the booke at large . A●so the mariage of Priests was authorized by the sayd Parliament by these procéedings , and the Iniunctions , which thou maiest see in the book at large : thou maiest well perceaue the great zeale of the King and the Lord Protector , in reformation of t●ue Religion , and also the lingring slacknesse on the other side of others , especially of the Bishops and old Popish Curats , by whose cloked contempt and wilfull winking , the Booke of Common prayers was long after the publishing thereof very irreuerently vsed throughout many places of this Realme , which when the King by diuers complaintes vnderstood , hee wrote spéedily to all the Bishope of the Realme for the spéedy redresse thereof : and because Bonner was one of the backwardest , hee was peremtor●ly admonished vnder paine of depriuation to preach the next Sunday three weekes after the date there of at Paules Crosse , none but such Doctrine as was appoynted him in the said Iniuntion , and should preach the same Doctrines euery quarter of a yeare yearely , ●f sicknesse or some reasonable cause did not let . Secondly , you your selfe in person , shall from henceforth celebrate the Communion at the high Altar in Paules euery such dayes as your Predecessors were wont to sing Masse . The Popish Priests grudging and mourning to see their old Pop●sh Church of Rome to decay , ceased not by all subtile and sinister meanes ; first vnder Gods name and the Kings , and vnder colour of religion , to perswade the people to rebellion . This first burst out in Cornwell and Deuonshire , of whom the chiefe Gentlemen Captaines were Humfrey Arundell Esquire , Iames Rosogan , Iohn Rosogan , Iohn Walkock , Iohn Payne , Thomas Vnderhill , Iohn Soleman , and William Segar . There were e●ght Priests gouernours of the Campes and principall stirrers , beside●● multitude of other Popish Priests , there was ten thousand stout traytors in this rebellion . Commotions likewise beganne to broyle in Oxford-shire , Yorke-shire , and especially in Northfolke and Suffolke , these aforesaid hearing thereof , tooke courage , hoping they should well ●aue forti●ied the same quarrell : their intent was to inuade the Citty of Exeter , and twise they burned the gates thereof , but gayned thing but shotte , beeing put from Exeter , they fell on spoyling and robbing , where or howsoeuer they might catche , then laying their heads together , they consulted of certaine Articles to be sent vp to the King as followeth . First they would haue that their Curats should minister the Sacrament of baptisme , at all times of néede as well in the weeke dayes as on the holydayes , and their Children confirmed of the Bishop whensoeuer wee resort to him . Secondly because they did constantly beléeue that in the Sacrament , after consecration there is the very body and blood of Christ , and no substance of bread and wine remaineth : therefore we will haue the Masse celebrated as in times past , without any man communicating with the Priests , because many presuming vnworth●●y to receiue the same , put no difference betwixt the Lords body and other bread , and wée will haue the consecrated body of our Lord reserued in our Churches . Thirdly wée will haue holy bread and holy water , in remembrance of Christs body and blood . Fourthly we will that our Priests shall sing and say with an audible voyce , Gods seruice in the Quire of the Parish Churches , and not to haue it set forth as a Christmas play . Fiftly because Priests be men dedicated to God to celebrate the blessed sacraments and preaching of Gods word , wee will that they shall li●e chast without marriage . Sixtly we will the sixe Articles shall stand in force . To which Articles the King did particularly answer and set forth reasons against them in writing , and shewed that he would spend his life and all that hee had to maintaine the Godly reformation which was begun , yet hee offred them pardon if they would desist from the deceitfull counsell of the séekers of dissention who sought for nothing els but to vnd●e them , their wiues and children : and if they would not be moued to repentance with his fatherly kindnes shewed vnto them , hee would procéed against them as against the Heathen with force and Armes . A●d because they would not accept mercy , Sir Iohn Russell Knight , Lord priuy seale , was sent by the King and councell against them , and next to him were ioyned Sir William Harbert , Sir Iohn Paulet , Sir Hugh Paulet Sir Thomas Speck with the Lord Gray and others . Thus the Lord Priuy seale accompanied with the Lord Gray aduancing his power against the rebells , yet by Gods prouidence they gaue them the repulse , who recouering themselues againe , encountred the second time the Lord priuy seale , but by Gods helpe they with their whole cause of false religion were vtterly vanquished , the popish rebells not onely lost the field , but a great part of them lost their liues lying slaine the compasse of two miles ; diuers were taken as Humphry Arundell , Berry , Thomas Vnderhill , Iohn Soleman , William Seger , and two Priests Tempson and Barret , and two Mayors Henry Bray and Henry Lee with diuers mo , all which afterward were executed . These rebells to make their part more sure by the presence of their consecrated God , brought with them vnto the Battaile the pixe vnder his Canopy riding and in a Cart , neither was there lacking Masses , Crosses , Banners , Candlestickes , with Holy-bread and Holy-water plenty to defend them from Diuells , and all enemies which could not saue them from their enemies : but both the consecrated God and all the trumpery about him was taken in the Cart , lea●ing a Lesson of better experience how to put their confidence in such vaine Idolls . Like vnto this was the field of Musclebrough fought in Scotland the yeare before this when the Scots incamping thēselues against the Lord Protector & the Kings power sent into Scotland , they likwise brought into the field the Gods of their Altars , with Masses , Crosses , Banners , and all their popish stuffe , hauing great affiance therein , to haue a great day against the English army , as to mans indgement might seeme not vnlike . The number of the Scots armie farre excéeded ours : but the arme of the Lord so turned the vi●tory , that the Scots in the end with all their Masses and Trinkets were put to the wors● , of whom were slaine betweene thirtéene and fourtéene thousands , and not passing a hundred English men : The cause of this warre was because the Scots had promised King Henry the eight , that the yong Scottish Quee●e should marry with King Edward , which promise they afterward brake and payed therefore : and this victory was the same day and houre , when the Images were burned openly in London . There was the like commotion in Oxford , and Buckingham , but that was soon appeased by the Lord Gray , of whom two hundred were taken , and twelue of them ringleaders deliuered to him ; where of certaine were executed . In Norfolk & the parts thereabouts the Marquesse of Northampton , was sent to represse the rebellion , who was appointed to kéep the field and passages , to stop them from victuals , whereby they might the sooner be brought to acknowledge their fault , and séeke pardon , who pined himselfe within the Citie of Norwich , but the Rebels pressed vpon the Citie , and at length obtained it , yet there was but a hundred on both sides slaine , and the Lord Shefield , then the Earle of Warwick was sent against them , by whom the confused rabble was ouerthrown , to the number of foure thousand , and both the Kets , chiefe stirrers of that Commotion ▪ were put to death , and one of them hanged in chains . In this yeare likewise the like commotion began at Semer in the North-riding of Yorke shire , and continued in the East-riding of the same , and there ended . The principall doers thereof were William Ombler , Thomas Dale , with one Steuenson . They intended to stirre in two places at one instant , seuen miles from the other , and at the first rush to destroy such Gentlemen and men of substance as fauoured the Kings proceedings , and to set the Beacons on fire to bring the people together : and hauing the ignorant people assembled , then to poure out their poyson , beginning with such as they thought were pinched with pouerty , and vnwilling to labour , therefore the more readie to follow the spoyle of rich mens goods , blowing in their eares that Gods seruice was now quite laide aside , and new inuentions , neither good nor godly , put in their stead , feeding them with faire promises , to reduce into the Church againe their olde ignorance and abominable Idolatrie . Putting this practise in execution , they took one M. White , and one Clopton , and one Sauage a Marchant of Yorke , and one Bery , and cruelly murdred them , and took● away all that was about them : then they ranged from Towne to Town and inlarged their ●and , leauing in no towne any men aboue the age of 16. yeares , vntill they had gathered about 3000. Then came the King● pardon to them , which Ombler con●umelio●sly refused , and perswaded others so to d●e , and some excepted thereof ; but shortly after , Ombler as he was riding from towne to towne , to charge all the Constables and Inhabitants in the Kings Namo , to resort to Humumby , hee was taken and imprisoned at ●orke . After him , Thomas Dale and Henry Barton , Iohn Dale , Robert Wright , William Peacocke , Wetherell , and Edmund Buttry , busie stirrers in this sedition , as they trauelled from place to place to draw people vnto their faction , were likewise apprehended and committed to Ward , and after executed at Yorke . The King of France bearing of the Insurrections of the Kings Subiects in diuers places , supposing to take the time , he made inuasion against the Iles of Iersey and Gernesey , and thought to haue surprised the Kings Ships in the said Iles , with his shipp●s and Gallies , but he was so hotly saluted with the Kings Ships in the Iland , that the French-men lost at least a thousand men , and their Shippes and Gallies were so spoyled , as they were forced to returne home , and not able to come out againe : and they brought into one Towne in one vessell , at least sixty Gentlemen to be burned , and the King gaue out a speciall inhibition , that none should speake of the successe of that iourney , so the arme of God mercifully fought for King Edward his Seruant , to defend and deliuer him from so many hard dangers , all in one yeare , which is worthy of all posterity to be noted . The examination of Bonner . THE King sent forth his Commission vnder his broad Seale , to the Byshop of Canterbury , and the Bishoppe of Rochester , and other trusty personages and Councelors , appointing and authorising them , to examinine the Bishoppe of London , and to procéed against him according to law and Iustice , either to suspention , excommunication , committing to prison , or depriuation , if the qualitie of the offence so required . At Bonners first entring into the place , within the Arch-bishops house at Lambeth ( where the Arch-bishop and the other Commissioners sat ) to be examined : hée kept his hat on his head , making as though he saw them not , vntill one bad him reuerence the Commissioners , then laughingly he said ; What my Lords are you there , by my troth I saw you not : No said the Archbishop you would not sée ; well ( quoth he ) you sent for me , haue you any thing to say to me ; Yea , said the Commissioners , we haue authority to call you to account for your Sermon you made lately at Pauls Crosse , because you did not preach to the people the Articles you were commanded to preach vpon . Then said Bonner ; In good Faith my Lord , I would one thing were had in me●ereuerence then it is , What is that said the Archbishop , The blessed Masse ( quoth he ) you haue written well of the Sacrament , I maruell you doe no more honour it : The Arch-bishoppe said ; If you thinke I haue wrote well of it , it is because you vnderstand it not . Bonner said , I thinke I vnderstand it better then you that wrote it : The Archbishop replyed , he would easily make a Childe of ten yeares old vnderstand therein as much as you . And when they had called forth Maister Latimer , and Iohn Hooper , Preachers , to propound such matter as they had to say against him , he hearing them speake , fell to scorning and taunting them , calling one Goose , and the other Woodcocke , and denying their accusation to be true . Whereupon the Arch-Byshop asked him whether hee would credit the people there present , and because many of them that were there , were at his Sermon . The Arch-Bishoppe stood vp and read the Article of the Kinges authority during his young age , saying vnto them ; How say you my Maisters , did my Lord of London preach this Article , they answered , No , no : Then Bonner deridingly said ; Will you beléeue this fond people . Then was shewed forth a ●ill of Complaint , exhibited vnto the King by the said Maister Latimer and Iohn Hooper , which was read ; Then Bonner prayed that the Bill of Complaint should be deliuered vnto him , which when he had pervsed , he said ; it was so generall , as hee could not directly answere vnto it : The Arch-bishop said , the speciall cause was , because he had transgressed the Kinges commaundement , in not setting forth in his last Sermon at Paules Crosse , the Kinges Hignesse Royall power in his minority : and for the proofe thereof , hee called Maister LATIMER and IOHN HOOPER , to whom BONNER saide ; As for this Merchant Latimer , I haue wincked at his euill doings a great while , but I haue ●ore to say to him héereafter : But as touching this Merchant Hooper , I haue not séene him before , howbeit I haue heard much of his naughtie preaching ; Then he said , Ah my Lord , now I sée the cause of my trouble is not for the matter you pretend , but because I did preach in my late Sermon the true presence of the most blessed body and blood of our Sauiour Iesus Christ , to bée in the Sacrament of the Altar : And as for these my accusers , they are notorious euill persons , and notable Hereticks and Seducers , especially touching the Sacrament of the Altar , and most of all this Hooper : for whereas I preached , that after consecration of the Sacrament , there is the selfe same body and blood of Christ in substance , that was hanged vpon the Crosse : hee in the afternoone hauing a great rabblement with him of his damnable Sect , did preach to the people erroniouslie against it , and vntruely expounded my wordes : for whereas I said the same substance that was hanged vpon the Crosse , hee like an Asse , ( as he is an Asse indéede ) turned the word That , into As , saying ; That I said , as it hanged vpon the Crosse : Then the Arch-Bishoppe demaunded of him , whether Christ were in the Sacrament , Face , Nose , Mouth , Eyes , Armes , and Lips , with other lineaments of the bodie ; whereat Bonner shooke his head , and said ; I am right sorry to heare your Grace to speake those words which you haue done . Hee appeared seauen times before the said Commissioners , and euer vsed verie vnreuerent , vncomely , and frowar● words and behauiours towards the Commissioners and others , and hee still shifted off the matter by subtile dilatories , and friuolous cauiling about the Law , and with facing and rayling vpon the Denouncers , that hee thought to countenance out the matter before the people . But to conclude , for all his subtile , craftie , cautels , and tergiuersations , hée was iustlie imprisoned , and in the end most lawfullie depriued . The first trouble of the Lord Protector , was presentlie after the depriuation of Bishop Bonner , but shortly after hee was deliuered out of the same by the mighty working of GOD , the tractation whereof shall bee delayed , vntill the time of his second trouble , which was two yeares after . The vulgar people hearing of the apprehension of the Lord Protector , they began to brute abroad , that now they should haue their Latine Seruice , the holy Bread and holy Water , and their other Ceremonies againe : Wherefore straite commaundement was sent to the Bishops of the Dioces , to warne the Parsons , Uicars , Curats , and Church-wardens of euerie Parish , to deliuer vp all Antiphoners , Missalls , Grayles , Processionals , Manualls , Legends , Pyes , Portuasies , Iournals , and Ordinals , and all other Bookes of Seruice : the hauing whereof , might be any let vnto the Seruice that now is set forth in English , commaunding all such persons as should be found disobedient in this matter , to be committed to ward . And because many refused to pay towardes the finding of Bread and Wine for the Communion , whereby the Communion in many places was omitted : the Byshops had charge for the redresse héereof , and to punish such as refused so to doe . In this yeare Letters were sent for the taking downe of Altars in Churches , and setting vp a Table in the steed thereof , vnto Nicholas Ridley , who being Byshop of Rochester before , was made Bishop of London in Bonners place . The Storie of STEPHEN GARDNER , Bishop of Winchester . VVHereas the Kinges Maiestie made a generall visitation , as before is said , and appointed certaine iniunctions to be generally obserued , they were obediently receiued , and reuerently executed of all men of all sorts , sauing onely of the Bishop of Winchester , who by conference with others , by open protestations and Letters also , shewed such a wilfull disobedience therein as might haue bred much trouble : Wherefore he was sent for before the Councell , before whom he denied to receiue the said Articles , and so misused himselfe before them ▪ that he was sent to the Fléete : but vpon promise of conformity , hee was set at liberty againe , then he set forth such matters as bred more contention in that Shire , then in all the Realme againe , and he caused all his Seruants to bée secretly armed and harnised , to withstand such as he thought to haue béene sent by the Councell into those parts , and when Preachers were sent into that Countrey by the Councell to preach the Word of GOD , the Bishop to disappoint and disgrace them , and to hinder his Maiesties procéedings , did occupy the Pulpit himselfe , and in his Sermons would warne the people of such new Preachers , and to imbrace no other Doctrine then that which he had taught them . Wherefore being sent for againe before the Councell , yet in the end vpon his second promise of conformity , they left him at libertie , willing him to remaine at his house at London , yet he began afresh to ruffle and meddle in matters that touched the Kings Maiesty . Whereupon being once againe admonished , be promised againe conformity , and that he would declare his conscience to be well satisfied with the Kings procéedings , to the satisfaction and good quiet of others ; but at the day appointed he did speake of certaine matters contrary to expresse commaundement of the King : and in the Articles whereu●to he had agreed before , hee vsed such a manner of vtterance , as was v●ry like there presently to haue stirred a great tumult , and in great matters touching the pollicy of the Realme , hee so handled them , that he shewed himselfe a very seditious man , and that in the presence of his Maiestie , the Lords of the Councel● , and of such an audience , as the like thereof hath not béene séene : whereupon he was committed to the Tower , and after iustly depriued for his obstinaey therein . Hee wrote a Letter vnto Maister Vaghan , in defence and prayse of Images , which the Lord Protector answered very learnedly , as thou mayst sée in the Booke at large . He wrote another Epistle , wherein hee first rayled and findeth fault with the Paraphrase of Erasmus , which he calleth a Booke of abhomination : secondlie , hée sheweth , that he can in no case away with the Homily of saluation ▪ set out by the Archbishop of Canterbury , which Article marue●lously vexeth his Spirit . His third purpose whereunto his Letters cheefely draw , is to insinuate the Lord Protector , that no alteration should bee made of Religion , during the time of the Kings minority , but to let all thinges stand as King Henrie had left them . The iudgement of Doctor REDMAN on his death-bed , touching certaine points of Religion . 1 THE Sea of Rome in this last daies , is a sinke of all euill . 2 Purgatory , as the Schoolemen vsed it , was vngodly , and there was no such kind kind of Purgatory as they phantasied . 3 That the offering vp of the Sacrament in Masses and treutals for the sins of the dead , is vngodly . 4 That the wicked are not partakers of the body of Christ , but receiue the outward sacrament only . 5 That the sacrament ought not to be carried about in procession , for it is taught what is the vse of it by these words , Take , eate and drink , doe this in remembrance of mee . 6 That nothing which is séen in the sacrament , or perceiued with any outward sense , is to be worshipped . 7 That we receiue not Christs body corporally , that is to say , grossely like other meats , and like as the Capernayts did vnderstand it . 8 That we receiue Christs body so spiritually , that neuerthelesse truly . 9 Touching transubstantiation , there is not in any of the olde Doctors any good ground and sure proofe thereof , or any mention of it , as farre as euer he could perceiue ; neither that he doth sée what could be answered to the obiections made against it . 10 Being asked of Master Wilkes what that was which was lifted vp betwixt the Priests hands , he answered , that he thought that Christ could be neither lifted vp nor downe . 11 That Priests may by the law of God marrie wiues . 12 That as only faith doth iustifie , so that doth signifie a true , a liuely , and a faith resting in Christ , and imbracing Christ : and this is true , godly , sweet and comfortable doctrine , so that it be so taught that the people take non● occasion of carnall libertie . 13 That workes had their reward and crown , but they did not deserue eternall life and the kingdome of God , no not the workes of grace ; for euerlasting life is the gift of God. The historie of VVILLIAM GARDNER an Englishman , who constantly suffered in Portingall for the Truth . HEe was borne at Bristow , and gaue himselfe vnto the trade of Merchandise , he was sent into Spaine by Master Paget , being sixe and twenty yeares old , the ship arriued by chance at Lishborne the chiefe Citie of Portugall , he tarrying there about merchandise , became a profitable seruant to his Master and others , yet he reserued his religion in that popish countrey : there were also besides him diuers good men in the same Citie , neither lacked he good books nor the conference of good and honest men , to whom he would often bewaile his weakenesse , that he was not sufficiently touched with the hatred of his sinnes , nor inflamed with the loue of godlinesse . There was a solemne marriage celebrated betwéen two Princes , the sonne of the King of 〈◊〉 , and the daughter of the King of Spain , to which marriage there was great resort of nobles , and there lacked no Bishops with Miters , nor Cardinals with Hats , to set out this royall wedding . William Gardner was there when they went forward to the celebrating of the Masse , for that alone did serue for all purposes : the Cardinall did execute it with much singing and Organ-playing : the people stood with great deu●tion and silence , praying , looking , knéeling , and knocking , their minds fully bent vpon the external sacrament , which did grieuously prick and mo●e this young man , to sée so many noble personages and others so seduced with this Idolatri● , that if the prease of people had not hindered him he would that day haue done some notable thing in the Kings presence : he came home and made vp all his accounts of that was due to him , and that which was owing to others , that no man could aske any thing of him , he fell to prayer and meditation of the Scriptures : The Sunday came againe to be celebrated with like pompe and solemnitie : The said William was early present , and stoode as neere the Altar as he could : When the King with all his Nobles were come the Masse began , which was solemnized by a Cardinall , when hee began to ●osse the Host too and fro round about the Chalice , making certaine circles , The said William Gardiner not able to suffer any longer , hee ran to the Cardinall in the presence of the King , Nobles , and Citizens , with the one hand hee snatched away the Cake and tr●de it vnder his féet , and with the other hand ouerthrew the Chalice : Wherevpon rose great tumult , and one wounded him with a Dagger in the soulder : The King commanded to saue him , whereby they abstained from murdering him . When he was brought before the King : he demanded what country man he was , and how hee durst worke such a contumacie against his Maiestie , and the Sacraments of the Church : Hee answered hee was an English man , by birth and Religion , and am come hither for traffick of Marchandize , and when I saw in this famous assembly so great Idolatry committed , my conscience neither ought nor could any longer suffer , but must needs doe that you haue séene me doe , which was not done for any contumacy of your Maiestie , but of purpose , as before God I do confesse to séek the saluation of this people : then vnderstanding that king Edward had restored Religion in England , and thinking he had beene set on by some others : they would know who set him on ; He answered he was not mooued thereto by any man , but by his owne conscience , but that hee owed this seruice first vnto God , and secondly vnto their saluation , and they ought to impute the act onely to themselues , which so vnreuerently vsed the holy Supper of the Lord vnto so great Idolatry , to the perill of their owne soules , except they repented . He was like to faint with the aboundance of blood that ranne out of his wound , and Surgeons were sent to cure it , then all English-men were committed vnto Prison , and one Pendigrace , because that he was his Bed-fellow , was gree●ously tormented and examined , and scarse deliuered after two yeares imprisonment . Then they caused a Linnen Cloath to bee sowed round like a Ball , which they violently put downe his throat to the bottome of his belly , tyed with a small string which they held in their handes ; and when it was downe they pulled it vp againe with violence , so plucking it too and fro through the meat pipe . When all torments and tormentors were wearied , they asked him if he did not repent his wicked deed , he answered , if it were to doe againe he thought he should doe it , but he was sorie it was in the presence of the King : the fault ought to be ascribed to the King and not to him , in that he hauing power would not prohibit so great Idolatrie vsed amongst his people . Three dayes after they brought him to execution : when they had vsed all kind of torments against him , then they cut off his right hand , which he tooke vp with his left and kissed it ; then they cut off his other hand , which he , kneeling downe , kissed , and so he was carried to the place of execution , where was an Engine , from the which a great rope comming downe by a pullie , was fastened about this Christian , which first pulled him vp : then there was a great pile of wood set on fire beneath him into the which he was by little and little let downe , not with the whole body , but so that his feet only felt the fire : then he was hoysed vp and so let downe againe ; in the which torment he continued with a constant spirit , and the more terribly he burned the more vehemently he prayed . When his feet were burned the tormentors asked him whether he did not yet repent , and exhorted him to call vpon our Ladie and other Saints ; he answered he had done nothing whereof he did repent , and needed not our Ladies nor Saints help , and what torments soeuer they vsed : hee remained alwaies one , desiring them to leaue off such vanities and follies , for when Christ ceased to bee our Aduocate , then he would pray our Lady to be his Aduocate : and when they sought to stop his prayers , he said Iudge mee O Lord , and reuenge my cause against the vnmercifull people , before he had ended the Psalme , pulling him vp & downe in the fire for the more torment , the rope was burned , hee fell into the middest of the fire , where he changed his Temporall paines , for eternall quietnes : Thus GOD by this message did prouoke the Portugales to the sincere knowledge . But this cruelty was not vnreuenged , for with a sparke from the fire of his burning , one of the Kings Shippes was burned , and the Kings Sonne that was married died halfe a yeere after , and the next yeare the King himselfe dyed . The Clergy appointed a solemne Fast certaine daies for penance to purge that fact : there be some yet as I haue heard diuers report , out of whose remembrance this constant Martyr can neuer be pulled , and is so fresh yet amongst them as if it were but lately done , his death as fruitfull seede hath taken such fruit in some that it is yet a linely , and diligent preaching vnto some against superstition and Idolatry vsed in their Churches . The tragicall History of the worthy Duke of Sommerset . KIng Edward had three vnckles by his mothers side : Edward , Thomas & Henry Semer : Edward was made protector of the Realme , and Thomas was made high Admirall of the same , so long as they were ioined together in amitie , they preserued themselues , and the King , and the Common-wealth : Sir Thomas Semer high Admirall , married Queene Katherine , late wife of King Henry , as you haue heard ; betwixt the said Queene , and the Dutchesse of Somerset , there fell great displeasure : And therevpon in the behalfe of their wiues grudge began betweene the brethren , after it was laid vnto the Lord Admirals charge , that hee purposed to destroy the yong King● and trans●ate the Crowne vnto himselfe , and for the same he was attainted and condemned , and did suffer at Tower Hill the twentith of March , one thousand fiue hundred forty and nine , many reported that the Duchesse of Sommerset had wrought his death : whereby it came to passe , whether by Gods iust iudgement or no , In October after , that there was great consultation amongst the Lords , in the house of Maister Yorke , and at Baynards Castle , and in the Lord Mayor of Londons house , against the Lord Protector , remaining then with the King at Hampton Court : The King with his Councell hearing thereof , first Secretary Peter with the Kings message was sent vnto them , whom the Lords retained still with them , making no answer : wherevpon the Lord Protector writ vnto them , that the King was informed of your assembly : wherefore we sent Maister Secretary Peter vnto you : His Maiestie , and wee of his Councell héere doe not a little maruell , that you stay héere ●he said M. Peter , and haue not answered his Maiesty , and we are sory to sée your doings bent with violence to bring the King and vs to these extremities : which if you will take no other way , we intend with violence to defend with death , and to put it in Gods hand , who giueth victory as it pleaseth him : as touching priuate matters ●o auoide the effusion of Christian bloud , and to preserue the Kings Maiesties person , his Realme and Subiects , you shall finde vs agréeable to any reasonable conditions that you will require , for wee esteem● the Kings wealth , and tranquilitie of the Realme , more then other worldly things , yea then our life ; praying them to send their determinate answere by Maister Peter , or some other . Notwithstanding this Letter , the Lords persisted still in their purpose , and took aduice to kéep themselues in the Citie of London , as strong as they might , and willed the Mayor and Aldermen to prouide a substantiall watch by night , and by day , for the safegard of the Citie and gates . Then they demanded fiue hundred men to ayde them to fetch the Lord Protector out of Windsor from the King : and they published a Proclamation against the said Protector to this effect . First that the Protector by his euill gouernment was the cause of all the sedition , that of late happened within the Realme : and of the losses of the Kings ordinance in France : and that it appeared by the building of his sumptuous houses in the time of the Kings warre , that he sought his owne glory : that he esteemed nothing the graue counsell , of the Councellors , that he had sowed diuisions betwéen the Nobles , Gentlemen , and Commons . That the Nobles assembled themselues only to cause the protector to haue liued within limits , & to haue put such order for the surety of the King as was fit . That the protector slandered the Councell vnto the King : and that hee was a great traytor , and therefore the Lords defired the Citie & Commons to ayde them to take him from the King. Then the King sent a Letter vnto the Mayor and Citizens , commanding them to ayde him with a thousand men out of their Citie , well armed , and to send them with all speed vnto the Castle of Windsor . These contrary commandements comming both at one instant vnto the Mayor & Citizens of London : it séemed very doubtfull to them which way to take : at the last stepped vp a Citizen George Studlaw , and said . I remember in the time of Henry the third ; the Barons as the Lords doe now , demanded ayde of the Mayor and Citizens of London , and the Citie ayded them against the King , and it came to an open battell , and the Lords preuailed against the King , and took the King and his son prisoners , and vpon certaine conditions , the King & his Son were restored againe , and the King openly granted his pardon to the Lords and Citizens , & it was ratified by Act of Parliament , but it was neuer forgotten during the Kings life : the Liberties of the Citie were taken away , and strangers appointed to be our gouernors , and the Citizens giuen away body and goods , and from one persecution vnto another were most miserably afflicted , such it is to enter into the wrath of a Prince : for Salomon saith , the wrath of a Prince is death : Therefore I would councell the Lords with vs , to make sute to the King , that he would please to heare the complaints that may be iustly proued against the L. Protector , and I doubt not but this matter will be pacified , and that the King , nor yet the Lords haue cause to seeke for further ayde , neither we to offend any of them both . Then the Lords sent Sir Philip Hobby , with their Letter of credence vnto the King , beséeching him to giue credit to that which he should say : who so handled the matter , that the Lord Protector was commanded from the Kings presence : and shortly committed to warde in the Castle of Windsor : The same day the Lords of the Councell resorted vnto the King , and the next day they brought the Lord Protector vnto the Tower. Shortly after the Lords resorted vnto the Tower , and there charged the Lord Protector with sundry Articles ; the effect of them is contained in the proclamation aforesaid : and although these purposes of man intended the spilling of his life ; and the Lord so ordered the matter by the meanes of the Kings so laboring for his vnkle , that in short while he was let out of the Tower , and continued at liberty two yeares and two daies . After he was againe apprehended & committed againe to the Tower , after hee was brought to Westminister Hall to be arraigned , and there was charged with felony & treason : he put himselfe to be tried by his Péeres , who discharged him of treason , but they accounted him guilty of Felony , for purposing the death of the Duke of Northumberland and others , and was returned vnto the Tower againe . When he was brought to his execution vpon tower Hill , he came with the same gesture which he vsed , changing neither voice nor countenance , and knéeling down he commended himselfe to God , and his prayers ended , he turned toward the people , as it were with a certaine fatherly loue to children , and said : Dearely beloued friends , I am brought hether to suffer death , albeit I neuer offended against the King in word nor deed : and haue alwaies béene as faithfull as any man vnto this Realme : but because I am by Law condemned to die , to testifie my obedience which I owe vnto the Lawes , I am come hither to suffer death : Wherefore I thanke God that he hath giuen me this time of repentance , who might so suddenly haue béen taken with death that I could not haue acknowledged God , nor my selfe . I would something put you in minde of the Christian Religion , which so long as I was in authoritie I did alwaies diligently set forth , and I reioice therein , sith now the state of Christian Religion commeth most neere to the order of the Primatiue Church , which I esteeme as a great benefit of God to me , and vnto you : most heartily exhorting you all , that you will most thankefully imbrace it , & set out the same in your liuing , which if you do not , no doubt great calamitie will follow . Upon these words there was heard a terrible noise , as it had beene of some great tempest from aboue , as if a great deale of Gun-powder , being inclosed in an armory , hauing caught fire , had violently broke out : or as if a great company of horsemen had been running together vpon them , whereby the people were so amazed , that they ranne away ; s●me into Ditches and Puddles , and some into the houses ; others with their Halberts fell vnto the ground : Crying out , Iesus saue vs , Iesus saue vs : and those which tarried in their places knew not where they were : It happened heere euen as when the officers of the High Priests came to take Christ : They runne back and fell to the ground , in so great slaughter of Dukes within this few yeares , there were neuer so many weeping eyes at one time , and the people seeing Sir Anthony Browne ride to the Scaffold : they coniectured that the King had sent his Unkle pardon , therefore with great reioycing they cast vp their caps , and cryed out pardon , pardon , is come , God saue the king . Thus the good Duke , although he was destitute of mans help , yet hee saw before his departure in what great loue and fauour he was with all men . Then said the Duke , dearely beloued friends , there is no such matter as you vainely beleeue : Therefore I pray you be contented with my death which I most willingly suffer ; let vs ioine in prayer for the King , vnto whom I haue alwaies shewed my selfe a faithfull Subiect , and haue béen most diligent to seeke the commoditie of the whole Realme ; at which words all the people cryed out and said , it was most true : And praying for the King and Councell , and exhorting the people to obedience , forgiuing all his enemies , and desiring forgiuenes of them which he● had offended , and praying them to beare witnes , he died in the faith of Christ. Then he knéeled downe and prayed , and rising againe without any trouble of minde , he tooke them all on the Scaffold by the hand , and bid them all farewell : when he lay vpon the block he called thrice on the name of Iesus , saying , Lord Iesus saue me : And as the name of Iesu was repeating the third time , in a moment , he was bereft both of head and life . The Lady MARY . THe King & his Councell had much trauell by Letters and messengers , to reduce the Lady Mary to obedient con●ormitie of Religion : yet she would not be reclaimed from her owne singuler opinion , fixed vpon custome , to giue any indifferent hearing vnto the word and voice of verity , the which set will of the said Lady Mary , the yong King , and also his Father King Henry , right well perceiuing they were both much displeased against her , insomuch that not only her brother did sequester her in his Will , but also her owne father considering her inclination , did conceiue such a hate against her , that for a great space he did seclude her from the title of Princesse , yea , and seemed so greatly incensed against her , that he was fully purposed to haue procéeded further with her , as it is reported , had not the intercession of Thomas Cranmer the Archbishop reconciled the King againe to fauour and pardon his owne daughter . And about the eighth of September 1552. Doctor Ridley Bishop of London , went to visit the Lady Mary , and was gently entertained of Sir Thomas Wharton , and other her officers . About eleuen of the clocke the Lady Mary came forth of her chamber of presence : then the Bishop saluted her Grace , and said he was come to doe his dutie vnto her Grace ; she thanked him , and for a quarter of an houre talked with him pleasantly , and said , she knew him when he was Chaplain to her father , and remembred a Sermon that he made before her father , at the Lady Clintons marriage , and so dismissed him to dine with her officers . After dinner the Bishop being called , resorted againe vnto her Grace : then said the Bishop , Madam , I come not only to doe my duety to sée your Grace , but also to offer my selfe to preach before you on Sonday next , if it please you to heare me : she said , I pray make the answere your selfe , for you know the answere well enough : but if I must make answere , this shall be your answere , The doore of the Church shall be open for you if you come , but neither I nor none of mine shall heare you . The Bishop said , Madam , I trust you will not refuse GODS word . She answered , I cannot tell what you call GODS word ; that is not GODS word now that was GODS word in my fathers dayes . The Bishop said , GODS word is one in all times , but it hath beene better vnderstood and practised in some ages then in others . She said , you durst not for your eares haue auouched that for GODS word in my fathers dayes that now you doe : as for your new books , I thanke GOD for it , I neuer read none of them , nor neuer will doe . After many bitter words against the forme of Religion then established , and against the gouernment of the Realme , and the lawes made in the young yeares of her brother , which she said she was not bound to obey vntill her brother came to perfect age , and then affirmed she would obey them . Then she asked him whether he were one of the Priuie Councell ; he answered no : you might well enough , quoth she , as the Councell goeth now-a-dayes : so she concluded , that she thanked him for his gentlenesse to come and see her , but for your offering to preach before me , I thank you neuer a whit . Then was the Bishop brought by Sir Thomas Wharton vnto the place where he dined , who desired him to drinke : after he had drunke he looked very sadly , and brake out in these words , Surely I haue done amisse , in that I haue drunke in that place where GODS word hath beene offered and refused , whereas indeed if I had beene mindfull of my duety , I ought not to haue stayed , but to haue departed immediatly , and to haue shaken off the dust of my feete for a testimony against this house . Touching the disputations of Peter Martyr , Martin Bucer , and Paulus Phagius , because they are only touching the Sacrament , which is so often handled in this book , for breuitie I referre thee to the book at large . The decease of King EDWARD . ABout a yeare and a halfe after the death of the Duke of Sommerset , King Edward died , entring into the seuenteenth yeare of his age , and in the seuenth yeare of his raigne . As the time approached that it pleased Almighty God to call this yong King from vs , which was on the sixth day of Iuly , about thrée houres before his death his eyes being closed , speaking to himselfe , and thinking none had heard him , he made this prayer as ●olloweth . LOrd God deliuer me from this miserable and wretched life , and take me amongst thy chosen , howbeit not my will but thy will be done , for I commit my spirit vnto thee . O Lord thou knowest how happie it were for me to be with thée , yet for thy chosens sake send me life and health , that I may truly serue thes . O my Lord GOD , blesse thy people and saue thine inheritance : O Lord saue thy chosen people of England : O my GOD defend this realme from Papistrie , and maintain thy true religion , that I and my people may prayse thy holy name , for thy Sonne Iesu Christs sake . Then he turned his face , and séeing who was by him , he said vnto them , are you so nigh ? I thought you had been● further off : then smilingly he said ; I was praying to God. The last words he spake were these : I am faint , Lord haue mercie vpon me , and take my spirit . And thus he yeelded vp the Gh●st , leauing a wofull kingdome behinde vnto his sister . THE TENTH BOOK , WHEREIN is contained the most memorable things done in the Raigne of Queene MARY . KIng Edward by his Testament did appoint Lady Iane , daughter of the Duke of Suffolk , whose mother was Mary , second sister of King Henry , who was first wife to the French King , and after to the said Duke , to succeed him in his Kingdome ; all the Councell and chief Nobilitie , the Mayor of London , and all the Iudges and chiefe Lawyers , sauing Iudg Hales , subscribed therto , who stood for Q. Mary . The matter thus concluded , King Edward died when he was sixteene yeares of age ; then the said Iane was proclaymed Queene at London , and other Cities : she was about the age of King Edward ; in learning and wit she might be compared with the Uniuersitie men which haue taken many degrees of the schooles . Then Queen Mary wrote to the Councel that they should proclaime her Quéen , and she would pardon them for that which was done : they answered her , that by the Diuorse betwixt King Henry and her mother , she was made illegitimate and vnheritable to the Crowne . Then she speeded her selfe farre from the Citie , hoping vpon the Commons , whereupon the Councell sent forth the Duke of Northumberland , with other Lords and Gentlemen with an Armie , the Guard assisting the Duke . Mary withdrew her selfe into Northfolke and Suffolke , where she knew the Duke was hated ; and there gathering such aide of the Commons as she might , kept her selfe in Fremingham Castle , to whom Suffolk-men resorted , and promised her their aide if she would not alter the religion which her brother had established , to which she agreed , with such promises as no man could haue misdoubted her : and thus being guarded with the power of the Gospellers , she vanquished the Duke and all that came against her . But after , the Suffolk-men making supplication vnto her Grace for performance of her promise , she answerd , You shall one day well perceiue that members must obey their head , and not looke to rule the same : and one Dobbe a Gentleman for aduertising her of her promise by humble request , was three times set in the pillorie , to be a gasing-stock to all men ; others deliuered her books and supplications out of the Scripture , to exhort her to continue the doctrine then established , who were sent to prison . The Councell at London , vnderstanding that the Ladie Marie increased in puisance , and the peoples hearts mightily bent vnto her , they turned their song , and proclaymed for Quéen , the Lady Mary , eldest daughter of K. Henry the eight , and appointed by Parliament to succeed King Edward , dying without issue : the Duke of Northumberland with some of his sonnes , were left destitute at Cambridge , as also the Earle of Huntingdon , who were arrested and brought to the Tower as Traytors . Then the Quéen came to the Tower , where the Lady Iane and the Lord Gilford her husband were imprisoned fiue months , but the Duke within a moneth was beheaded , with Sir Iohn Gates and Sir Thomas Palmer : the Papists promised the Duke pardon if he would openly recant vpon the Scaffold , which in hope of pardon he did , and yet he was beheaded ; whose recantation the papists published not a little , reioycing at his conuersion : but Sir Thomas Palmer confessed his faith in the Gospell , and was sorie that he had not liued more Gospell-like . Steuen Gardner was released out of the Tower , and made Bishop of Winchester and Lord Chancellor , and Poynets displaced ; and Bonner restored to his Bishoprick againe , and Ridley displaced ; and Day made Bishop of Chichester , and Storie put out ; and Heath made Bishop of Worcester , and Hooper committed to the Fleet ; and Vesie to Exeter , and Couerdale put out . Doctor Ridley Bishop of London had preached against Quéen Mary in Queene Ianes time : shortly after the Sermon Queen Mary was proclaymed ; then he went to the Queen to salute her , who dispoyled him of his Dignities , and sent him to the Tower vpon a halting horse . Then Queen Mary directed forth an inhibition by proclamation , that no man should preach or reade openly in Churches the word of God. One Bourne , who after was Bishop of ●ath , preached at Paules Crosse so much in the praise of Bonner being there present , and in dispraise of King Edward , that his words sounded euill to the hearers , which caused them to murmur and stirre , insomuch that the Maror and others feared an vprore : one hurled a dagger at the Preacher , who for feare pulled in his head . Master Bradford stood forth and appeased the people , and after he and Rogers conducted the Preacher safe into the Grammer-schoole , but shortly after they were both rewarded with burning . The next Sonday the preacher at the Crosse was guarded with the Queenes Guard ; then men withdrew themselues from the Sermon , and the Mayor took order that the ancients of al Companies should be present , lest the Preacher should be discouraged with his small auditorie . Cranmer Archbishop of Canterburie , assisted with Peter Martyr and a few others , offered to defend the doctrine of the booke of Common Prayer by the Scriptures and Doctors ; but whilst they hoped to come to disputation , the Archbishop and others were impris●ned , but Peter Martyr was suffered to return from whence he came . The first day of October the Queen was crowned , and the tenth day a Parliament began , where Taylor Bishop of Lincolne , & Harley Bishop of Herford after they saw the masse begin , not abiding the sight thereof , withdrew themselues from the company , wherefore Taylor was commanded to attend , but shortly after died , and Harley because he was married was ex●●nded from the Parlament and his Bishoprick . Then all statuts in K. Hen. the eight , and K. Edwards time , which were against papistrie were repealed . Sir Iames Hales Iustice of the Common pleas , notwithstanding he had ventured his life for Quéen Mary in not subscribing to King Edwards Will , as before ; for giuing charge vpon the Statuts against Papistrie , at the Assises , he was committed to diuers prisons , and so terrified , that he wounded himselfe , and meant to haue killed himselfe with a knife , and after was contented to say as they willed him ; whereupon he was discharged , but he neuer rested vntill he had drowned himselfe . Then , according to the Quéens commandement , there begun a disputation in the Conuocation house about the Sacrament , which continued six dayes , wherein Doctor Weston was the chiefe on the Popes side , who behaued himselfe outragiously in checking and ●aunting : the matter of the disputation was onely of the Sacrament , and the reasons no other then shall and haue beene set forth in this book , wherefore for breuitie I omit them . In conclusion , the Quéen to take vp the matter , sent her commandement to Bonner to dissolue the Conuocation , and such as disputed on the contrary part were driuen some to flie , some to denie , and some to die , though in most mens iudgements that heard the disputation , they had the vpper hand . In which Parliament also communication was moued of the Quéens marriage , which was very euill taken of the people , and of many of the Nobilitie , who for this and for religion , conspiring amongst themselues , made a rebellion , wherof Sir Thomas Wyat was chiefe . News comming to London of this stirre in Kent , the Quéen caused Wyat and the Duke of Suffolke , who was fled to Warwickshire and Leister-shire , there to gather a power , and the two Carewes of Deuonshire , to be proclaymed Traytors ; and Thomas Duke of Northfolke was sent into Kent against Wyat , but about Rochester Bridge the Duke was forsaken of all his men , and returned to London . The Earle of Huntington was sent post to apprehend the Duke of Suffolke , who entring the Citie of Couentrie before the Duke disappointed him , and one Vnderwood his man betrayed and bewrayed him , so that he was brought to the Tower of London . In time Sir Peter Carew hearing what was done , fled into France , but the other were taken : and the Quéen hearing of Wyats comming towards London , she came into the Citie to Guild-hall , where she made a vehement Oration against Wyat , and to incourage them to stand with her . Two dayes after the Lord Cobham was committed vnto the Tower ; and Wyat comming to Southwark , being he could not enter that way into London , he went with his Armie by Kingstone , and came through the stréets to Ludgate , but returning he was resisted at Temple-barre , and there yeelded himselfe to Sir Clement Parson , and was brought to the Court : the residue of his armie were taken , and a hundred killed ; for Sir George Harper and almost halfe his men ranne away from him at Kingstone Bridge , and they which were taken were had to prison , and many of them hanged , and he himselfe executed at Tower-hill and quartered : his head was set vpon Hay hill , and after stolne away , but there was great search made for the same . Then the Lady Iane was beheaded , two dayes before whose death Fecknam was sent to her by the Quéen to reduce her to papistrie . The communication betwixt the Lady Iane and Fecknam . Feck . MAdam , I lament your heauie case , but I doubt not but you beare it constantly . Iane. I litle lament my owne case , but rather account it a token of Gods fauor vnto me , more then euer he shewed to me before , being a thing profitable for my soules health . Feck . I am com from the Quéen and Councel to instruct you in the faith , though I trust I need not trauell ouer much in the performance thereof . Iane. I heartily thanke the Queene that she is not vnmindfull of her humble subiect , and I hope you will doe your dutie according to the message that you were sent on . Feck . What is then required of a Christian ? Iane. That he should beleeue in God the Father , Sonne , and Holy Ghost , three persons , and one God. Feck . What is there nothing else to bee required of a Christian , but to beleeue . Iane. Yes , we must also loue him with all our heart , soule , and mined , and our neighbour as our selfe . Feck . Why then Faith instifieth not . Iane. Yes verily , Faith as Saint Paul saith , onely iustifyeth . Feck . Why Saint Paul saith , if I haue all Faith , without loue it is nothing . Iane. True it is , for how can I loue him whom I trust not : or how can I trust him whom I loue not : Faith and Loue goeth both together : yet loue is comprehended in Faith. Feck . How shall we loue our neighbour ? Iane. To feede the hungry , cloth the naked , and giue drinke to the thirsty , and to doe to him as we would doe to our selues . Feck . Why then it is necessary to saluation to doe good workes , and not sufficient onely to beleeue . Iane I deny that : and affirme Faith onely saueth , but it is meet for a Christian to follow Christ in good workes : yet we may not say that they profit to saluation : for when we haue done all that we can , we are vnprofitable seruants : and faith onely in Christ● bloud saueth vs. Feck . How many Sacraments are there ? Iane. Two : the one of Baptisme , the other of the Lords Supper . Feck . No , there are seauen , but what are signified by your two Sacraments ? Iane. By Baptisme I am washed with Water , and regenerated by the Spi●t , and the washing is a token I am Gods Childe . The Lords Supper offered vnto me , is a sure seale , that by the blood of Christ I am made partaker of the euerlasting Kingdome . Feck . Do you not receiue the very body and blood of Christ ? Iane. I neither receiued flesh nor blood , but Bread and wine ; which putteth me in remembrance , that for my sins his body was broken , and his blood shed , and with it I receiue the benefit of his Passion . Feck . Doth not Christ say plainly , This is my body . Iane. So he saith , I am the Vine and the doore ; and Saint Paul saith , Hee calleth things that are not , as though they were : God forbid I should say I eate the body and blood of Christ , for then I should pluck away my Redemption , else there were two Christs : for if his Disciples eate his body , it was not broken vpon the Crosse , and if it were broken vpon the Cr●sse , his Disciples did not eate it , except he had two bodies . Feck . Could not Christ as possibley make his body to be eaten and broken , as to bee borne of a Woman without Man , and as to walke on the Sea and doe other miracles . Iane. If God would haue done a miracle at Supper he could , but he then minded no miracle , but to suffer for sinne . Was not Christ at the Table and aliue when he said so , and suffered not vntill the next day & he took bread , brake bread , gaue bread , and they eate bread , and all this while he was aliue with them , or else they were deceiued . Feck . You ground your Faith on them that say and vnsay , and not vpon the Church . Iane. I ground my Faith on Gods word and not on the Church , for the Faith of the Church must be tryed by Gods word , and not Gods word by the Church : shall I beléeue the Church that taketh from me the halfe of the Lords supper , and s●e deny the Lay-men part of their saluation , and I say that is not the spouse of Christ , but the spouse of Diuell , hee will adde plagues to that Church , and will take from it their part out of the booke of life : doe they learne that of Paule when bee ministred to the Corinthians in both kinds . Feck , That was done to avoyde an heresie . Iane. Shall the Church alter Gods will for a good intent , how did King Saule . Then Feckham tooke his leaue , and sayd he was sorry for her , and sayd hee was sure they two should neuer méete . Iane , that is true , if God turne not your heart you are in an ill case , I pray God send you his spirit , hee bath giuen you a great gift of vtterance if it please him to open your eyes . She wrote a letter to her father to comfort him , and to shew how ioyfull shee was to die , and she wrote another letter to one Master Harding , who was late Chaplaine to her Father , and fell from the truth of Gods word , and rebuked him , that hee put his hand to the plow● and looked backe , and lost the comfortable promises that Christ maketh to them that forsake themsel●es to follow him , thou did●st séeme to bee a liuely member of Christ , but now an impe of the Diuell , once tho beautifull Temple of God , now the filthy kennell of Sathan , once the vnspotten spouse of Christ , now the vnshamefast Param●●●re of Antichrist , once my faithfull brother , now an Apostata , once a floute Christian souldier , now a cowardly run-away : thou séede of Sathan and not of Iuda , the Diuell , the world , and desire of life , hath made thée of a Christian an Infidell , thou hast taught others to be stro●g , and thy selfe dost shamefully shrinke , thou hast taught others not to t●cale , and thy selfe hast committed most haynous sacriledge , and robbest Christ of his right members and of thine own body and soule , thou chosest rather to liue miserably with shame in the world , then to die gloriously to ●aygne with Christ , in wh●m in death is life , how darest thou refuse the true God , and worship the inuention of man , the goulden Calfe , the Whore of Babilon , the Romish Religion , the ab●ominable Idoll , the most wicked Masse , wilt thou teare againe the pretio●s body of our Sauiour with thy fleshly teeth , and she exhorted him that the ●ft falling of th●se Heauenly showers might pearce his stony heart , and the two edged word of Gods word seare asunder the sinnewes of wordly respects that thou mayst once againe forsake thy selfe and imbrace Christ. The night before she suffered , the sent a new Testament to her sister Katherin , and wrote a letter to her in the end thereof , that though it were not outwardly trimmed with gould , yet inwardly it was more worth then precious stones . It was the last will that Christ bequeathed to vs wretches , it will b●ing you to eternall life ▪ teach you to liue , and learne you to die : you shall gaine more by it , then by the possession of your wofull fathers lands : thinke not that your yong year●s will lengthen your life , for soone , if God call , goeth the yong , as the old , deny the world , despise the Diuel and the flesh , reioice in Christ as I do , I exhort you that you neuer swarue from the Christian faith , neither for hope of life nor feare of death , if you deny Christ , hee will deny you and shorten your dayes , put your whole trust in God : she made a prayer full of faith , which thou mayest sée in the booke at large . When she cam● vpon the Scaffold , she protested her innocency in the cause shee was to die for , and prayed them to beare her witnesse that she dyed a true Christian woman , and that she looked to bee saued by no meanes , but by the mercy of God in Christ , and my negligence of the word of God , and louing of the world brought this punishment vpon me , and I thanke God that hee hath giuen me a time of repentance , then she prayed them whilest she was aliue to assist her with their prayers : then she sayd the one and fifti●h Psalme in deuout maner , then she made her selfe ready , and gaue her things to her Maides , and caused a handkerchife to be tyed about her face : the hang-man asked her forgiuenesse , and shee forgaue him most willingly , and prayed him to dispatch her quickly : then she laid her head vpon the blocke , and said , Into thy hands I commend my spirit , and so finished her life . With her also was beheaded the Lord Gilford her husband . Iudge Morgan , who gaue the sentence of condemnation against her , shortly after fell madde , and continually cried to haue the Lady Iane taken from him , and so ended his life . Not long after her death was the Duke of Suffolke , her father , beheaded at the Tower-hill : about which time also were condemned many Gentlemen and Yeomen , whereof some were executed at London , and some in the countrey , and Thomas Gray brother to the said Duke was executed . The foure and twentieth of Februarie Bonner sent a Commission to al Pastors and Curats of his Diocesse , to take the names of all such as would not come the Lent following to auricular confession , and to the receiuing at Easter . The fourth of March following the Queene sent certaine Articles to Bonner to ●e speedily put in execution : that the Canons in King Henries time should be vsed in England , that none exact any oath of any Ecelesiasticall person touching the supremacie , that none , defamed with heresie , he admitted to ecclesiastical benefice or office , that Bishops and other officers diligently trauell about for repressing of heresies , vnlawfull books and ballads , and that Schoole-masters and Preachers teach no euil doctrine ; that they depriue all married Priests , except they renounce their wiues : but if they returne to their wiues to bee diuorced both from wife and benefice : that for want of Priests the parishi●ners goe to the next parish to seruice or one Curate serue diuers places : That processions in Latine bee vsed after the old order : for the obseruing of Holy daies , and Fasting daies , that the ceremonies of the Church be restored , that Ministers which were ordered in King Edwards time should be new ordered : that the parishioners bee compelled to come to their seuerall Churches : that Schoolmaisters be examined and if they be suspected , to place Catholick men in their roome , and that they instruct the children to answer the Priest at Masse . Shee sent likewise a commandement to the Lord Mayor of London , with the foresaid Articles to bee carefull with all his power for the performance thereof . Then the Queene sent forth a Proclamation , that the strangers which in King Edwards time were receiued into England for Religion , should 〈◊〉 driuen out of the Realme . Wherevpon Peter Martyr , Ioannes Alasco , vnckle to the King of Poland , and many others , were banished , and many English men also fled into Germany ▪ and were scattered in diuers places , where by Gods pro●idence they were sustained , and entertained with great fauour , to the number of eight hundred persons . The twenty fiue of March , the Lord Courtney and Lady Elizabeth were susspected to consent to Wiats conspiracy : and therevpon apprehended and commit●to the Tower. This was a politicke practice of Steuen Gardiner , which alwaies was an enemy to Lady Elizabeth , Wyat at his deat● protested to the people , that the Lord Courtney and Lady Elizabeth were cleare from all suspition of Commo●ion , but Doctor Weston cryed to the people , beleeue him not , ●or hee confessed otherwise before vnto the Co●●cell . The same day it was told in the Parliament house , that Wiat desired the Lord Courtney to confesse the truth , as he had done before . One Cut a Prentice of London , was sent for by Gardiner vnto the Star-chamber , for that he should say that Wiat was constrained by the Councell to a●cuse the Lady Elizabeth and the Lord Courtney , to be consenters to his ris●ng . When the Mayor brought him thither , Gardiner beganne to declare how miraculously God had brought the Queene to the Crowne : the whole Realme in a manner beeing against her , and it was that shee might reduce this Realme , ouerwhelmed with heresies to the Catholike faith : and where she l●ued the Lady Elizabeth tenderly , and deliuered the Lord Courtney out of prison , yet they conspired trayterously against her with Wyat , as he confessed ; yet there are some in London which reported that Wyat was constrayned by the Councell to accuse them , yet you , my Lord Mayor , haue not seene the same punished . The partie is here , said the Mayor ▪ Gardner said , punish him according to his deserts , and take heed to your charge : the Citie of London is a whirle-poole of euill rumors . The Londoners not fauouring the Queens proceedings to their displeasure , summoned a Parlament at Oxford , because they would be forward in the Queens businesse , but after it was holden at Westminster , where her marriage with king Philip was agreed vpon . Bonner being Uicegerent of the Conuocation , in his Oration said that Priests were like the Uirgin Mary ; as she by fiue words conceaued Christ , so the Priest by fiue words loth make the very body of Christ : and as immediatly vpon the consent of Mary Christ was all whole in her womb , so immediatly after the consecration the bread is transubstantiated into the very body of Christ ; and as the Uirgin layed Christ in the ●anger , so the Priest lifteth vp the body of Christ , and carryeth it ; and as Mary was sanctified before she conceiued , so the priest is ordained & anointed before he doe consecrate ; for a lay-man though he be neuer so holy , and do speak the same words , yet he cannot consecrate : Therefore the dignitie of Priests passeth the dignity of Angels , for no Angell can make the body of Christ , whereby the least Priest can doe more then the greatest Angell : therefore Priests are to bee ●onoured before Kings and Princes , and Nobles : for a Priest is higher then a King , happier then an Angell , and maker of his Creator . The effect of the communication between Doctor Ridley , and Secretary Bourne , and others at the Lieutenants table at the Tower. Feckham . WHo so doth not beleeue that which Scripture doth affirme is an ●eretick : as in the Sacrament of the Altar : Mathew , Marke , Luke and Paul affirme there to bee Christs body , and none denieth it : therefore to hold the contrarie is heres●e . Ridley , Whereas is a multitude of affirmations in scripture , and where is one affirmation , all is one in scripture , that which is spoken by one of the Euangelists is as true , as that which is spoken by al : for it is not in Scripture as in witnesse of men , where the number is credited more then one , and where you speake of so many , affirming without negation of any , if you take their words and leaue their meaning , they affirme , that you take . Feck . What circumstances can you shew , that should moue to thinke of any other sense , then as the words plainely say . Rid. By the next sentence ; Doe this in remembrance of me : and you may as well say , the Bread is turned into Christs mysticall body , as that it is turned into his naturall body , for Paule speaking of the mysticail body saith : Many are one Bread and one body , because they are partakers of one Bread. Feck . This is conf●rmed by antiquity , vnity , and vniuersality , for none before Beringarius did euer doubt of this : then said Master Secretary , these be great matters , what say you to that ? Feck . As for Unity , I doe beléeue it , if it be with veritie , and as for Antiquity at the first , Christs Faith was truely taught by Christ and his Apostles , and by many good men which did succeed next them , and touching the Sacrament I am perswaded these old writers , before the vsurping of the Sea of Rome doe all agree , if they bee well vnderstood in this truth , as for vniuersalitie if may haue two meanings , one that from the beginning in all ages hath beene allowed , or it may be vnderstood for the multitude of our age , or of any other singular age . Maister Secretarie : What authors haue you of the Sacrament to make a figure . Ridley . Tertullian saith , This is my body , that is to say a figure of my body : And Gelasius saith the substance of bread remaineth : And Origen saith , that which is sanctified as touching the matter passeth away in the draught : and I maruell Fecnam will alledge Melancton , for we agree there is in the Sacrament but one materiall substance : and he saith there are two . Maister Secretarie : You say truth , but we reade that in the old time the Sacrament was so reuerenced : that the Catecumeni and many more were forbidd●n to be present . Rid. Truth Sir , there were some called Audients , some Penitents , some Catechumeni , and some Euergumeni , which were commanded to depart . Maister Sectetarie : How then can you make but a figure of the Sacrament as the Lord of Canterburies booke doth . Rid. Me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteeme the Sacrament , as to make it but a figure , which that booke doth deny , as appeareth by that booke most plainely : And as for mee I say whosoeuer receiueth the Sacrament , receiueth with it life or death : as S. Augustine saith , manduca vitam , bibe vitam . Maister Pope . I doe beleeue the reall body of Christ is in the Sacrament , and I pray God I may euer so beleeue ; and how can it bring life or death , if Christs body be not there . Rid. When you heare Gods word truely preached ; if you doe beléeue you receiue life : and if you beléeue not , it bringeth vnto you death , yet Christs body is not carnall in euery preachers mouth . Pope . How answere you this : which shall be giuen for you , was the figure of Christs body giuen for you . Rid. No Sir ; but the very body it selfe whereof the Sacrament is a figure . Tertullians exposition maketh it plaine : For hee saith the body is a figure of the bodie , now put too which shall be giuen for you , and it agreeth excéeding well . Maister Secretary : You know well that Origen and Tertullian were not Catholick , but erred . Rid. There is none of the Doctors but are thought to haue erred in some things , but I neuer heard that Tertullian , or Origen , were thought to haue erred in the Sacrament . Feck . Forty yeares agone all were of one opinion of this matter . Rid. Forty yeares agoe all held that the Pope was supreme head of the vniuersall Church . Maister Secretarie : That was but a positiue Law. Rid. It is in the Decrees that the Pope challengeth his supremacie not by any Councell , nor any way else , but by Christs own words ; saying to Peter , thou art Peter : And in another place thou art Cephas , that is the head : and his Decree is that we must be obedient to the Bishop of Rome , vpon necessity of saluation . Thomas Cranmer Archb. of Canterbury , Ridley Bishop of London , and Hugh Latimer Bishop of VVorster , were sent to Oxford , to dispute with the Diuines of Oxford and Cambridge . THere was thrée questions , First , whether the naturall body of Christ be really in the sacrament after consecration : secondly , whether any other substanc● doth remaine after consecration then the substance of the body and bloud of Christ : thirdly , wh●ther in the masse there be a sacrifice propitiatorie for the sinnes of the quick & the dead . Thirty thrée Commissioners being set in the Quire of S. Maries Church in Oxford before the Altar , Cranmer Archb. was brought to them with a number of Bill-men . When he had read ouer the Articles , he said they were all false and against Gods holy word . Then was Doctor Ridley brought in , who hearing the Articles read , answered they were all false , and that they sprang out of a bitter root . Then came in Latimer : when he had denied the Articles , he said he had read ouer the new Testament seuen times , and yet could not find the mais● in it , nor the mary-bones nor sinewes of the same . All their arguments were of nothing but the reall presence in the Sacrament , which point is already sufficiently argued in many places of this book , and will 〈◊〉 more hereafter . If thou desire to sée the disputations , resort to the book at large ; for the Commissioners were so clamorous that they could not be suffered to speak , as it appeareth by the report of Bishop Ridley . Bishop RIDLEY his report . NEuer did I see a thing done more vainly and contumeliously then the disputations with me in the Schooles in Oxford : I thought it had not been possible to haue béen found amongst men of learning and knowledge , any so brazen faced and shamelesse , so disorderly and vainely to behaue themselues , more like to Stage-players then Diuines . The Sorbonicall clamours , which in times past I haue séene in Paris , when Poperie most raigned , might be thought modestie in respect of them , yea , and the chiefest did as it were blow the Trumpe vnto the rest , to rayle , rore , rage and crie out , whereby it appeareth they neuer sought for the veritie but for their owne glorie and bragging victorie . Much time appointed for Disputations , was vainly consumed in opprobrious checks , taunts , hissings , and clapping of hands . Whensoeuer I would make an end of my probations , they would euer crie out Blasphemies , blasphemies . I neuer heard or read the like , but by Demetrius the Siluer-smith , and them of his occupation , crying but against Paule , Great is Diana of the Ephesians : and except it be a disputation of the Arrians against the Orthodoxes , where it is said that such as the Presidents of the disputations were , such were the rest , all were in a hurly-burly ; and the Arrians cast out such great slanders , that nothing could quietly be heard ; and he concludes , thus ended this glorious disputation of the Sacrificers , Doctors , and Masters , which fought manfully for their God and goods , their faith and felicitie , countrey and Kitchin , and for their beautie and bellie , with triumphant applauses and fauour of the whole Uniuersitie . After seuerall disputations with euery one of them , the Commissioners sate in Saint Maries Church , and Doctor Weston , vsed particular perswasions with euery one of them , and would not suffer them to answere but pe●emptorily to say whether they would subscribe or no : Hee told the Bishop of Canterbury , hee was ouercome in Arguments , which he said was false , for hee was not suffered to oppose as he would , nor answere as he would , vnlesse hee would haue brauled with them , all denying to subscribe : then sentence was read ouer them , that they were no members of the Church , and therefore condemned for hereticks . Then the Archbishop Cranmer answered , from this your sentence I appeale to the iust iudgement of God , trusting to be present with him in heauen , for whose presence in the Altar I am thus condemned . Bishop Ridley answered , though I be not of your company , yet my name is written in another place , whither this sentence will send mee sooner then wee should by nature haue come . Bishop Latimer . I thanke God most heartily that hee hath prolonged my life to this end , that I may in this case glorifie GOD by that kinde of death . After they were all three called to behold a solemne procession , wherein Doctor Weston carried the Sacrament , and foure Doctors carried the Canapie ouer him . In the last yeere one thousand fiue hundred forty and three , it is shewed how the Duke of Northumberland was apprehended by the Guard , and brought to London by the Earle of Arundell and others , these were committed to the Tower with the Duke , the Earle of VVarwick , the Earle of Huntington , Lord Ambrose , and Lord Henry Dudley , Lord Hastings , who was deliuered the same night : Sir Iohn Gates , Sir Henry Gates , Sir Andrew Dudley , Sir Thomas Palmer , and Doctor Sands Chancelor of Cambridge , many were committed to diuers prisons about the same time . About this time Maister Bradford , Maister Beacon , and Maister Veron were committed vnto the Tower , and Maister Sampson was sought for , and because he could not be found the Bishop of Winchester fumed . About this time Doctor Weston preached at Paules Crosse , he willed the people to pray for the soules departed , that be neither in heauen nor hell , but in a place not yet sufficiently purged to come to heauen , that they may be releeued by your deuout prayers : he named the Lords Table an Oyster boord : hee said the Catechisme lately set forth was abominable heresie , and likeneth the setters forth of the same to Iulianus Apostata , and the booke to the booke of Iulianus Apostata , wherein Christ and Pilate were the speakers , which Sermon was learnedly confuted in writing by Maister Couerdall . About this time a Priest of Canterbury said Masse on the one day , and the next day he came into the Pulpit , and desired all the people to forgiue him , for he said hee had betrayed Christ , but not as Iudas , as Peter , and made a long Sermon against the Masse . In February one thousand fiue hundred fifty and foure , before the comming of King Philip , vpon the fifteenth day , about nine of the clock in the forenoone , there was séene two Sunnes both shining at once : and that time was also seene a Raine-bow turned contrary , and a great deale higher then it was wont . About this time at Saint Pancrase in Cheape , the Crucifixe with the Pixe were taken out of the Sepulchre before the Priest rose to the resurrection : so that when he put his hand into the Sepulchre , & said very deuoutly surrexit non est hic , he found his words true , for he was not there indéede , wherevpon being dismaide , and debating amongst themselues whom they thought likest to doe it : they layed it to one Marsh , which a little before had beene put from that parsonage because he was married , but when they could not proue it , being brought before the Mayor , they burdened him to haue kept company with his wife since they were diuorced : He answered that the Queene had done him wrong to take from him both his liuing , and his wife : wherevpon he and his wife were committed seuerall Counters . About this time there was a Cat hanged vpon a Gallow●s at the Crosse in Cheape , apparelled like a Priest , ready to say Masse with a shauen Crowne : her two fore-feete were tyed ouer her head , with a round paper like a Wafer Cake put betweene them , where on rose great euill will against the Citie of London : the Quéene and the Bishops were very angry , and there was a proclamation in the afternoone , that whosoeuer could bring forth the party that hanged vp the Cat should haue twenty Nobles , which after was increased to twenty Markes , but none would ●ar●e it , the occasion of this was , because the Bishop of Winchester had preached before the Queene for the straite execution of Wyats Souldiours : Wherevpon there was twenty Gibbets and Gallowes set vp , in and about the streets of London , which there remained for the terrour of others from the 13. of February , vntill the fourth of Iune , and at the comming of King Philip were taken downe . One Maister Walter Mantell , one of them which rose with Wyat , being prisoner in the Tower , the Quéene sent vnto him Doctor Bourne , to conuert him : he answered Bourne that he beleeued in the holy Catholick church of Christ , grounded vpon the Prophets and Apostles , but he tooke exception to the Antichristian popish Church : and hee said , hee thought the Masse not fit , both for the occasion of Idolatry , and also the cléere 〈◊〉 of Christs institution : and said it was not a propitiatory sacrifice for sinne : for the death of Christ was onely that sacrifice , and certaine Collects therein are blasphemous . Then said the Doctor , see how vaine-glory toucheth you ; then I found fault it was not a Communion : Yes said he one Priest saying Masse heere , and another there , and the third in an other place is a Communion : Then he desired God to receiue him to his mercy , that he might die vndefiled in his truth , at vtter defiance with all papisticall and Antichristian Doctrine : and to defend all his chosen , from the tyrany of the Pope and Antichrist and from his subtilties : at his first casting off the Gallowes the rope broke , then they would haue had him re●ant , and receiued the Sacrament of the Altar , and then he should haue the Queenes Pardon : but Master Mantell , like a worthy gentleman , refused their serpentine Councell , and chose rather to die then to liue for dishonouring of God. Maister Bradford , Maister Sanders , and diuers other good preachers hearing that they should be brought vnto a Disputation at Cambridge , sent a Declaration out of prison , to the effect as followeth ; That they did not purpose to dispute otherwise then by writing , except it be before the Queenes Highnes & her Councell , and before the Parliament houses , because we shall dispute against the things which already they haue determined , whereby it appeareth they seeke not the derity ▪ but our destruction , and their glory ; otherwise they would haue called vs to shew our consciences before their lawes were so made : and againe the Censors and Iudges are manifest enemies of the truth , before whom Pearles are not to be cast by the commandement of Christ , and by his example : and because some of vs haue been in prison eight or nine monethes , where we haue had no Bookes , paper , nor Inke , and because we shall bee stopped of our Arguments , as the Bishops were at Oxford : and because the Notaries that shal write our Arguments shal be such as either doe not , or dare not fauour the truth , therefore must write to please them , or else they will put to , or take from , at their pleasure , as it appeared at Oxford : Yea if any man was seene there to write , he was sent for and his writings taken from him . If they will write , we will answere by writing , and proue by the word of God and most ancient Fathers , this our faith & euery péece thereof , and we are ready to seale it with our liues : First we confesse & belé●ue all the Canonicall bookes of the Old Te●●ament and the New , to bee truth written by the Spirit , and to bee the Iudge of all Controuersies of Religion : and we beléeue the Catholike Church is the Spouse and beloued Wife of Christ , and to imbrace the doctrine of these bookes in all matters of Religion , and therefore to bee heard accordingly , and those that will not heare her , are Heretickes and Schismaticks , according to the saying : He that will not heare the Church , let him be an Hereticke ; and wee beléeue the Symbols of the Créede of the Apostles , and of the Councels of Nice , Constantinople , Ephesus , Chalcedon , and of Toletum , before the foure hundred fifty foure yeare , and the Symbols of Athanasius , Ireneus , Tertullian , and of Damasus , which was in the yeare thrée hundred seauenty sixe . We beléeue that Iustification commeth onely from the mercy of GOD through Christ , and it is had of none of discretion but by Faith : which Faith is a certaine perswasion wrought by the Holy Ghost , and as it lightneth the mind , so it suppleth the heart , to submit it selfe to the will of God. By this we disalow Papisticall Doctrines of free will , of workes of supererogation , of merits , of the necessity of auriculer confession and satisfaction : And we beléeue , that the exterior seruice of God , ought to be according to the word , in such a tongue as may be most to edifie and not in Latine , where the people vnderstand not the same : And we beléeue , that God onely by Iesus Christ , is to bee prayed vnto , and we disalow inuocation to Sa●nts departed ; and we beléeue , as a Man departeth this life , he is either blessed , or damned for euer ; by reason whereof we affirme Purgatory , Masses of Scala Caeli , Trentals , and such suffrages as the popish Church doth obtrude , as necessary , to be the Doctrine of Antichrist . And wee beleeue two Sacraments of Christ , Baptisme and the Lordes Supper , and that they ought to be ministred according to the institution of Christ , and that they bée no longer Sacraments then they were in vse , and vsed to the end for which they were instituted , and the mutilation of the one kind from the Lords Supper , from the Lay people , is Antichristian ; and so is the transubstantiation ; and so is the adoration of the Sacrament , and the reseruation and carrying about of the ●ame , and so is the Doctrine of the Masse , it to be a propitiatory sacrifice for the quick and dead , or a worke that pleaseth God : and so of the inhibition of marriage in any state as vnlawfull ; we doubt not but we shall be able to proue all these our verities by Gods word , and the Church which hath followed Gods word and Spirit : and we hartily desire all men to be obedient with vs vnto all that bee in authority , and not to cease to pray to God for them , that he would gouerne them with his Spirit of wisedome , and not to consent in any kind of rebellion against the Quéens Highnesse , but where they cannot obey , but they must disobey God , there to suffer with all patience the pleasures of the higher powers , as we are ready to do , rather then we will consent to any doctrine contrary to this which we heere confesse , wee shall be iustly conuinced thereof . The Lord indue vs with his Spirit of truth , and grace of perseuerance . Upon the twentith day of Iuly , the Prince of Spaine landed at Southampton : He was the first that landed , and presently he drew his Sword , and carryed it naked in his hand a prettie way , the Mayor of the Towne met him , and deliuered him the Keyes , which he receiued in his right hand , and put his sword into his left , then met him the Earle of Arundell , and Lord Williams , and brought him to his lodging . The twenty fiue day , He and Quéene Mary were married at Winchester , by the Bishop there , then they came to Windsor , and from thence to Southwarke , and from thence through the Citty of London to White-hall : by the way , many Pageants and glorious sights were made . Upon the Cunduit in Gracious-stréet , was painted King Henry the eight ●n harnesse , with a Sword in one hand , and in the other hand a Booke ▪ whereon was written Verbum Dei , deliuering the Booke to his Sonne Edward painted by him : Whereupon the Bishoppe of Winchester sent for the Painter , and called him ●naue , ranke Traytor and villaine , for painting a Booke in King Henries hand , and writing Verbum Dei thereon , he should rather to haue put the Booke in Quéene Maries hand , that was there also pictured , for that she had reformed the Church and Religion . Against this time Bonner in his Royalty , and all his Prebendaries about him , the doores of Pauls being shut , a new Roode being laid vpon the Pauem●●ts , they sung diuers Prayers by the Roode , then they annointed it with Oyle in diuers places : After they crept vnto it and kissed it , after they wayed it vppe into his accustomed place , and the while the whole Quire sang Te D●um , and then the Bels rang for ioy . From White-hall they went to Richmond , then all the Lords had leaue to depart , and there remained no English Lord at the Court , but the Bishop of Winchester , from thence to Hampton-Court , where the Hall doore was continually kept shut , that no man might enter , vnlesse his arrand were first knowne , which séemed strange to English-men . Upon the fourth day of Nouember , ●●ue Priests did pe●●ance at Paules Crosse , which were content to put away their Wiues , and take vpon them againe to minister : euery one of them had a taper in his hand , and a rod , wherewith the Preacher did disple them . The twenty seauen day of Nouember , Cardinall Poole being but a littl● before come into the Realme , came to the Parliament-House , the King and Quéene sitting vnder the Cloath of Estate , and the Cardinall sitting on the right hand . The Cardinall made a long Oration , shewing first how this Realme had euer béene forward to receiue Religion : first in the time of the Brittaines , and then in the time of the Saxons , and that the meanes came from Rome , in the Faith of which Church we haue euer since continued ; and shewed what deuotion this Iland hath had to Rome , that King Offa and Adulphus thought their obedience to the Sea not sufficient , but in their owne persons went to the place where they receiued so great grace . And when Carolus Magnus founded Paris , hee sent into England for Alcui●us , which first brought learning to that Uniuersity . I will not rehearse the benefits this Realme hath receiued from Rome , nor the miseries this Realm hath suffered by swaruing from that Unity , so all Countries that haue refused the Unity of the Catholike Faith , hath had the like plagues , as Asia , and the Empire of Gréece , by swar●ing from Rome , are brought into the subiection of the Turke : And Germany by swaruing from this vnity , are afflicted with diuers Sects and factions : then hee pra●●ed the King for his greatnésse and riches , and the Quéen , as one in whose hart God had preserued the Catholike truth , when all light of the truth séemed vtterly to be extinct , whom GOD had most miraculously brought vnto the Crowne , being a helplesse Uirgin , naked and vnarmed , had the victory of all pollicies and armed powers , prepared to destroy her , and God hath appointed her to raigne ouer you , for the restitution of true Religion , and exterpation of errors and Sects . God hath deuided his power vnto two parts heare in Earth , that is ; into th● Imperiall and Ecclesiasticall power , the Seculer Princes and Ministers of God to execute vengeance vpon transgressors , and to preserue well doers , which is represented in these two most excellent Princes , the King and Quéene . The other power , is the power of the Keyes , which belongeth by prerogatiu● to the Sea Apostlike of Rome , from which Sea I am deputed Legate , hauing the Keyes committed to my hands , I confesse I haue the Keyes not as mine owne Keyes , but as the keyes of him that sent mee , but certaine impediments in you to receiue it must be taken away before my Commission can take place . I came to reconcile , and not to condemne , and not to compell , but to call againe : My Commission is of Grace and clemency , to all such as will receiue it : touching the matter● past , they shall be as things cast into the Sea of forgetfulnesse . the meanes wherby you shall receiue this benefit , is by reuoking the lawes , wherby you haue disseuered yourselues from the vnity of Christs Church , therefore you , as prouident men for the weale of your soules and bodies , pouder what is to be done in this waightie cause . The next day the three estates sitting in the Parlament-house , all on their knees exhibited a Supplication to their Highnesses , the King and Queene , that their humble sute , by their Graces intercession and meane ▪ might be exhibited vnto the Cardinall , declaring themselues sorie and repentant for the Schisme committed in this Realme against the Apostolike Sea , promising , in token of their repentance , to be readie vnto the vttermost of their power , to doe their endeauour for the repealing of the said lawes : and we desire that your Maiesties will so set forth this our humble sute , that we may obtayne from the Sea Apostolike , by the sayd most Reuerend Father , as well particular as vniuersall absolution , and that we may be receiued into the bosome of Christs Church , so that this whole Realme may in perfect obedience vnto the Sea Apostolike serue God and your Maiesties , to the furtherance of his honour and glorie . The king and Queene deliuered it vnto the Cardinall , who perceauing the effect thereof to answere his expectation , hee receiued it most gladly : and after he had thanked Almighty God for the prosperous successe of his comming from Rome , by the Popes authoritie he gaue them full absolution : Then they went to the Chappell & sung te Deum with great ioy of the reconciliation : the report of this was sent to Rome with great speed , as well by the King and Cardinals Letters , which thou maist see in the Booke of Martyrs : Wherevpon the Pope caused Processions to bee made with great ioy for the conuersion of England , and praising the Cardinals deligence , and the deuotion of the King and Queene , on Christmas Euen by his Bulles hee set forth , a generall pardon to all such as did truely reioyce for the same . The Sonday following the second of December , Gardiner Bishop of Winchester and Lord Chancellor preached at Paules Crosse : Upon the third to the Romans : It is time that we should awake out of sleepe , for our saluation is neerer then when we beleeued : First he shewed how the saying of Saint Paul was verified vpon the Gentils , which had long time slept in ignorance : therefore to stir vp their dulnes he desired them to wake out of sleepe : then hee compared our time to theirs . As the sacraments of Christ did declare Christ to come , our Sacraments declare that he is come : now that hee is come the Iewes sacrifices bee done away , a●d ours only remaine , they had him as a signe , but we haue his very body in our Sacrament : wherefore it is time that we now also awake who haue slept & rather dreamed this twenty yeares , as shall bee declared by the properties of sléepe or dreame . As we going to sléepe , separate our selues from company , so we haue separated our selues from the Sea of Rome , no Realme in Christendome like vs , and as Shepheards dreame sometimes of killing , mayning , or drowning , and sometimes of beastlinesse , so we haue not onely dreamed of beastlinesse , but also done it : and as in sléepe , all ones senses is stopped , that hee cannot see , not smell , nor heare ; so the Ceremonies of the Church being to mooue our senses , are taken away , whereby our senses are stopped : and further , when a man would sleepe , he wil put out the Candle , least it wake him . So lately , all such Writers as did hold with the Apostolike Sea , are forbidden to be read , and Images , which were Lay mens Books , were cast downe and burned . Wee haue beene this twenty yeares without a head , for when King Henry first tooke vpon him the head of the Church , it was then no Church at all . After whom King Edward could not be head , but was onely a shaddow of a head : and in our Queenes time we had no head , for she alone could not be head , and her two Arch-bishoppes were both conuicted of one crime , and deposed in Henry the eights time , when the tumult was in the North , the King would haue giuen the supremasie againe to the Pope , but the houre was not then come , least it had beene said he did it for feare . After Master Kneuet and I were sent Ambassadors to the Emperor , to be a means to reconcile the King to the Pope , but the time was not come , for it might be said it was done for policy : the matter was likewise moued in the beginning of King Edwards raigne , hut the time was not yet come ; for it might haue been said , the King was bought & sold in his infancy , neither was the houre come in the beginning of the Queens raign , for it would haue bin said it was done in weaknes , and if it had been done when the King first came , it might haue been said it had beene done by violence , but now , hora est , when nothing can be obiected , but that it is the prouidence of God. Now Pope Iulius the hath sent vnto vs this most reuerend Father the Cardinall , not to reuenge iniuries done , but to giue his benediction to those which defamed and persc●uted him . And that they may be the meeter to receiue it , let vs acknowledge our selues of●enders against his Holinesse , I doe not exclude my selfe of the number : I will wéepe with them that wéepe , and reioyce with them that reioyce . The King and Quéenes Maiesties haue restored the Pope to his supremacy , and the thrée Estates of Parliament haue also submitted themselues to his Holinesse , and his successors for euer , therefore let vs no longer stay . And as S. Paul saith to the Corinthians , He was their Father , so may the Pope say , he is ●ur Father ; for we receiued our doctrine first from Rome , therefore he may challenge vs as his owne ; he hath preuented vs before we sought him , he hath sent one of our Brethren to speake vnto vs , not as vnto strangers : and now let vs awake , which so long haue slept , and in our sléep don so much naughtinesse against the Sacraments , and pulling downe the Altars , which thing Luther would not do , but reproued them which did . In his prayer , he prayed for the Pope and Cardinals , and for the soules departed , liuing in paines of Purgatory . Upon Newyeares day at night , thirty Men and Women , and one Maister Rose a Minister , were taken in a house in Bow Church-yard at the Communion , and committed to prison , and Maister Rose was examined before Cranmer , and committed vnto the Tower. Néere Lancaster in Lankishire , at Cockram , the Church-wardens and Parishoners made bargaine with one for the framing of their Roode , who made them one , and set it vp in their Church , but they misliked his workemanship ; and refused to pay him : the matter was brought before the Mayor of Doucaster ▪ th●y shewed the Mayor , that the Rood they had before was a welfauoured man , and he promised to make vs such another , but this is the worst fauored thing that euer was séene , gaping and grinning that none of our Children dare looke on him and come néere him : the Mayor concluded the poore man must bee paid , for if it will not serue for a God , put a paire of Hornes on his head , and it will make an excellent Deuill : This the Parish tooke well a worth , and the poore man had his Money . On New-yeares day at night , was a great stirre betwixt the Spaniards and English men , the occasion was about two Whores , which were in the Cloyster of Westminster with a sort of Spaniards , whilst some played the knaue with them , others kept the entry of the Cloyster with Dags in harnesse , they discharged their Dags at the Deanes men that came into the Cloyster , and hurt some of them , at length almost the whole towne was vp , by reason of a Spanish Fryer which got into the Church and rung Alarum , so that many were afraid . At was publikely noysed , that Quée●e Mary was with childe , there were diuers prayers made in euery Church , and processions for her deliuerance with a man child , and that it should be beautifull , comly , and wise : And there was an Act of Parlament made , that if the Quéene should die in the infancy of the child , that the King should haue the gouernment of it and the Realme , vntill it came of full age : ●●uers were punished , for saying the Quéene was not with child . About Whitsontide the time was thought to be nigh , and mid-wiues , rockers , and nurses , with tradle , and all were prepared in readinesse , and a rumor was blowne in London of the prosperous deliuerance of the Queene , so that the bells were rung , bon-fires and processions made , not only in the Citie , but in most parts of the Realme ▪ and in Antwarp guns were shot off in English ships , and the Marriners were rewarded with an hundred Pistols by the Quéen of Hungary . The Parson of S. Anns within Aidersgate , and diuers other Preachers took vpon them to describe how faire and beautifull the childe was : at length the people were certified the contrary , that the Quéen was not deliuered , nor in hope to haue any childe . The two and twentieth of Ianuary all the Preachers in prison were called before Gardnor , at his house in S. Mary-Oueries : after communication , they were asked whether they would conuert and enioy the Quéens pardon , or stand to that which they had taught : they answered they would stand to that which they had taught : then they were committed to a straighter prison then before , with charge that none should speak with them . Iames George the same time died in prison , and was buried in the fields . Upon the fiue and twentieth of Ianuary , on the day of the conuersion of S Paul , there was a generall and solemne procession through London , to giue God thanks for their conuersion to the Catholike Church , wherein were foure score and ten crosses , and a hundred and sixtie Priests and Clerks , who had euery one Copes on , singing lustily : there followed eight Bishops , and last of all Bonner carrying the Pixe vnder a Canopie , and there was the Mayor , Aldermen , and all the Liuerie of euery occupation , and the King and the Cardinall came to Paules Chu●ch the same day , and after returned to Westminster : at the steps going vp to the Quire all the Gentlemen that were set of late at liberty out of the Tower , kneeled before the King , and offered vnto him themselues and their seruices : after the procession there was commanded bon-fires to be made at night . THE ELEVENTH BOOKE , wherein is discoursed the bloudy murdering of Gods Saints . The martyrdom of Iohn Rogers . THe fourth of Februarie suffered M. Iohn Rogers . His examination before the Lord Chancellor , and the rest of the Councell , the two and twentieth of Ianuary . Lord Chan. Wilt thou returne to the Catholike Church ▪ and vnite and knit thy selfe with vs , as all the Parlament house hath don ? Rog. I neuer did nor will discent from the Catholike Church . L. Chan. But I speak of receiuing the Pope to be supreme head . Rog. I know none ▪ other head of the Catholike Church but Christ ; neither will I acknowledge the Bishop of Rome to haue any more authoritie then any other Bishop hath either by the word of God or the doctrine of the Church foure hundred yeares after Christ. L. Chan. If Christ be the only head , why diddest thou acknowledge K. Henry supreame head of the Church ? Rog. I neuer granted him supremacie in spirituall things , as forgiuenesse of s●nnes , and giuing of holy Ghost , and to be a Iudge aboue the word of God. L. Chan. There is no inconuenience to haue Christ supreme head and the Bishop of Rome also . I was ready to haue answered , that there could not bee two heads of one Church : but he said , make vs a direct answere , whether thou wilt be one of this Catholike Church , or no. Rog. I do not beleeue that your selues doe thinke in your hearts that he is supreme head in forgiuing of sinnes , &c. being this twenty yeares you haue preached , and some of you haue written to the contrary . L. Chan. Tush , that Parlament constrained men by cruelty to abolish the primasie of the Pope . Rog. Then you doe wrong , by cruelty to perswade mens consciences : if that cruelty did not perswade your consciences , how would you haue your cruelties to perswade our consciences ? L. Chan. They were driuen by force to consent to that act , wheras in this Parlament it was vniformally receiued . Rog. It goeth not by the more or lesser part which condiscended vnto it , but by the wiser , truer , and godlier part : then he interrupted me , and bade me answere him , for we haue more to speake with then with you ; for there were ten persons more . Then he asked me whether I would enter into the Church with the whole Realme : I said I would see it proued the Church : then I vndertook , if I might haue pen and ink , proue the contrary ; but he said that should not be permitted , and told me I should be sure neuer to haue the Quéens mercie , if I would not acknowledge the Pope supreme head of the Church , and said , Paule forbiddeth me to contend with hereticks . L. Chan. Do●● thou not say in the Créed , I beleeue in the Catholike Church ? Rog. I find not the Bishop of Rome there : it signifieth the consent of all true teaching Churches of all ages . And the Church of Rome cannot be one of them , which teacheth so many doctrines against Gods word ; can that Church that doth so be the head of the Catholike Church ? When he would haue me proue wherein the Pope taught against the word . I said , to speake with strange tongues is against the scripture . L. Chan. Thou canst proue nothing by the Scripture : it is dead , it must haue a liuely expositor , for all hereticks haue alleaged Scriptures . Rog. The Scripture is aliue : all hereticks haue alleaged Scripture , but they were ouercome by it . Then he bade away with me to prison : then I stood vp , for I had kneeled all the while . Then Sir Richard Southwell said , I know well thou wilt not burne in this geare . I said I trusted in God yes . When they touched me with marriage being a Priest : I said the true Catholik Church did euer allow marriage to Priests . His second examination . L. Chan. TEll me , wilt thou returne to the Catholike Church 〈…〉 all the Realme , and receiue mercy ? Rog. Before I could not tell what this mercie meant , but now 〈…〉 it is a mercy of the Antichristian Church of Rome , which I vtterly refuse : and your rising from error which you speak of , is a very falling into error . I can proue the doctri●e which I preach by the Scriptures , and the fathers that liued vntill foure hundred years after Christ : he answered , I was a priuate man , and was not to be heard , nor to be permitted to proue whether the whole realme had done right or wrong , when the Parlament had concluded a thing : I answered , no lawes of man must rule the word of God , but they all must be iudged therby , and obey therto ; and neither my conscience nor any Christian mans conscience could be satisfied with such lawes as did disagree from that word . Then I was asked of the reall presence in the Sacrament : I said I could not vnderstand really and substantially , but corporally , and corporally Christ is only in heauen , a●d cannot be corporally in the sacrament also . When definitiue sentence was read against him , the Lord Chancellor sayd . I was in the great curse ; what a vengable dangerous matter it were to eate and drink with vs accursed , or to giue vs any thing : for they that so did should be partakers of the same great curse . Well my Lord , quoth I , I neuer willingly taught false doctrine , and therefore haue a good conscience before God and men , and I shall be found a true member of the Catholike Church of Christ , and euerlastingly saued : you néed not excommunicate me from your Church , the Lord be thanked I haue not been in ●t this twentie yeares : now you haue done what you can ▪ I am sure you and I shall appeare before Christ , and then I shall be as good a man as you . Then I earnestly desired my wife might com to me whilst I liued : for we haue ten children , and ● would counsaile her what is best for her to do , which he would not grant , saying that she was none of my wife . Then I haue tried all your charity , said I : you make your selfe highly displeased with marriage of priests , but you maintaine open whoredome ; in Wales euery Priest hath his whore openly , and so the Pope suffereth all the Priests in the Low-countries and France to do the like . He prophesied truly of the destruction of Papistrie shortly in England , and the dispersed English flock of Christ shall be brought againe into their former estate , or better then in K. Edwards time , and the bloudy Babylonicall Bishop , and the whole crown-shorn company brought to vtter shame and destruction : for God wil not suffer their abominable lying and false doctrine , bloud-thirst , whordom , idlenes and poysoned stomacks which they beare towards poore and miserable Christians : some of them shall haue their iudgement in this world , and they that doe escape in this world , shall not escape in the world to come euerlasting damnation : this shall be your sauce , O yee wicked Papists , make merry as long as you may ; and hee exhorted the faithfull to be carefull then to displace Papists , and to put good ministers into cures , or else your end will be worse then ours . As he came to the fire he sang Miserere by the way : all the people wonderfully reioyced at his constancy : whilst he was burning he wash : his hands in the flame : his pardon was brought him at the stake , which he refused : he was the first martyr in Quéen Maries time that gaue first aduenture vpon the fire . The martyrdom of Laurence Sanders . HEe was parson of All-hallowes in Breadstr●et , and being minded to giue ouer another Church which he had in Leicester-shire , called Churchlangton : about that time came the broile about the clayme that Q. Mary made to the crown ; by reason whereof he could not accomplish his purpose . In this trouble he preached at Northampton , & boldly vttered his consci●nce against popish doctrine , and Antichrists damnable errors , which were like to spring vp again in England , as a iust plage for the litle l●ue which the English nation did bear to Gods word , which had béene so plentifully offered vnto them : the Quéens men which were there & heard , were highly displeased with him for his Sermon , and kept him amongst them as a Prisoner , but for the loue of his Brethren and Friends , which were chée●e do●rs for the Quéene , and because there yet was no Law against him , they dismissed him . He being inflamed with the fire of godly zeale , preached with diligence at both his Benifices , as time could serue him , vntill the Proclamation was put forth as aforesaid : at which time he was at his Benefice in the Countrey , where contrarie to the proclamation , he ●aught diligently Gods truth , confirming the people therein , and arming them against false Doctrine , vntill he was commaunded to cease , and with force re●●sted ▪ then he returned towards London , to visite the flock which he had there in charge : and as he was comming nigh to the Citty , Sir Iohn Mordant , a Counceller to Queene Mary , ouertooke him , and asked him whether hee went : I haue , said Sanders , a Cure in London , and I go to instruct my people according to my duty . If you will fo●low my councell ( quoth Maister Mordant ) let them alone , and come not at them , Sanders answered : How shall I then bee discharged before GOD ? Did not you ( quoth Mordant ) preach such a day in Breadstreete ? Yes said he , That is my Cure , I heard you ( quoth Mordant ) and it please you , said he , you shall heare me againe in the same place to morrow , where I will affirme by the authority of Gods word all that I then said , and whatsoeuer I haue formerly taught them . I would counsaile you not to preach , sayd he . If you can or will forbidde me by law I must obey . Nay , quoth he , I will not forbid you , but giue you counsaile , and so they departed . Mordant tolde Bonner that Saunders would preach in his cure the next Sonday . One that was about Saunders perceiuing by him that he was troubled , asked him how he did : indeede , sayd he , I am in prison vntill I be in prison , meaning he was vnquiet vntill he had preached , and then hee should be in quiet though he were put in prison . The next day he preached vpon the second to the Corinthians , and the eleuenth Chapter . I haue coupled you a pure Virgin to Christ , but I feare as the Serpent beguiled Eue ; so your wills should be corrupted from the singlenesse which you had toward Christ Iesus . He reioyced in the summe of that true doctrine whereby wee are coupled so Christ , and saued by free iustification by his bloud : he compared the papisticall doctrine to the Serpents deceauing ; and left they should be deceiued by it , he made a comparison betwixt the voyce of Christ and the popish Serpent , wherein he shewed the difference betwixt the Seruice set forth by King Edward in the English t●ng , and the popish seruice then vsed in the Latine tong . And that the first was good , because it was according to the word of God , & the order of the primate church . The other is euill , because though some good Latine words be in it , yet was it but as it were a little hony and milke with a great deale of poison to drinke vp all . In the afternoone he being ready to preach againe to the Bishop ▪ where was Sir Iohn Mordant . Boner ●aid vnto his charge the breaking of the proclamation , and also heresie : but his Charitie was content to let alone the Treason . But hee would proue him an heretick , and all such as taught the administration of the Sacraments , and the order of the Primitiue Church are most pure that come neerest to the order of the Primatiue Church , for the church was then in her infancy and could not abide that perfection , which was after to bee furnished with ceremonies , Sanders answered : Saint Augustine saith ceremonies were at first ordained for the weake infirmitie of man , therefore it was a token of the more perfection of the primatiue Church , that it had ●ew ceremonies , and a token of the 〈◊〉 of the Church papisticall , because it had so many ceremonies , 〈◊〉 blasphemous , some vnsauourie , and some vnpro●●table . Then the Bishop bade him write what he beléeued of transubstantiation , which he did , saying , My Lord , you séeke my bloud and you shall haue it : I pray God you may be baptized in it , that you may after loath bloud-sucking , and become a better man : this writing the Bishop kept to cut his throate with . Then the Bishop sent him to the Lord Chancellor , who kneeling before him , the Lord Chancellor said , How happeneth it that you haue preached contrary to the Quéens Proclamation ? Saunders answered , as he was admonished by Ezechiel , because he saw perrilous times at hand , he exhorted his parishioners to perseuer in those things which they had learned , for by the example of the Apostles we must obey God before man : we doe only professe the sinceritie of the word , which although it be now forbidden vs to preach with our mouthes , yet our bloud hereafter shall manifest the same . The Bishop said , carrie away this frensie foole to prison . Saunders answered hee thanked God he had giuen him a place of rest , where he might pray for the Bishops conuersion . Saunders tolde one that lay with him in prison , that in the time of his examination he was wonderfully comforted , and receaued a taste of the communion of Saints : a pleasant refreshing did issue from euery part of his bodie to his heart , and from thence into all parts againe . He continued in prison a yeare and three moneths , and then he was sent for before the Lord Chancellor , who offered him his pardon if he would recant ; which because he refused , he was condemned vpon his opinion against the Sacrament , with his hand in writing vnto Bonner , as before is related . Then he was carried vnto Couentrie , and one night he was put into the common Gaole amongst other prisoners , where he slept little , but spent the night in prayer and instruction of others : the next day he was ledde to execution into the Parke without the Citie , going in olde gowne and a shirt , bare-footed , and as he went he oftentimes fell flat on the ground and prayed . When he was come nigh to the place ▪ the officer told him he was one of them that marred the realme with heresie , wherefore thou hast deserued death , yet if thou wilt reuoke thine heresies the Quéen hath pardoned thée . Then answered Saunders , It is not I nor my fellow Preachers that haue hurt the realme ▪ but it is your-selfe and such as you are which alter Gods word , for I hold no heresies , bnt the doctrine of God and Christ vnto euerlasting life ; and so full swéetly he slept in the Lord. He wrote many godly letters to Diuines during the time of his imprisonment , which thou mayest sée in the booke at large . The martyrdome of IOHN HOOPER Bishop of Worcester . ABout the beginning of the six Articles in the time of King Henry the eighth , being in danger for religion , he went beyond Sea , where he was louingly entertained at Basill and at Zurick of Master Bullinger his singular friend , where he married his wife , which was a Burgundian ; and in the raign of King Edward he repaired home , amongst many other English exiles : who being come to London , vsed to preach twise , or at least once euery Sonday : and at his Sermons the Church would be so full that none could enter further into the doores thereof : hee was in tongue eloquent , in Scriptures perfect , in paines indefatigable : after hee was called to preach before the King , and soone after made Bishop of Gloster : in that office he continued two yeares , and behaued himselfe so well , that his very enemies , except it were for good doings , and sharpe correcting of sinne , could find no fault with him : and after that he was made Bishop of Worcester , hee sustained much vexation about his inuesting , because he would not weare the Priestly vestures . In his Bishops palace in euery corner there was fauour of honest conuersation and reading of the Scriptures , there was no Courtly roysting or idlenes , no pompe at all , no dishonest word nor swearing ; euery day he had to dinner a certaine number of poore folke of the Citie by course , and before dinner they were examined by him or his Deputies of the Lords Prayer , the Articles of their Faith , and ten Commandements . In Queene Maries time hee was one of the first that was sent for to London by a Purseuant : The Bishop of Winchester receiued him very approbriously rayling and rating him , accused him of religion , and committed him to the fleete . The next yeare hee was sent for before the Bishop of Winchester , of London , of Durham , of Landaffe , and of Chichester ; where after hee had suffered many checkes , taunts and mockes , that he could not be suffered to make any answere : because hee said hee would not goe from his Wife , and that hee beleeued not the corporall presence in the Sacrament , he was depriued of his Bishopricks . By his committance he was to haue the liberty of the Fleete , and when hee had payed fiue pound for his liberty ▪ the Warden complained to Gardiner and made him to bee committed close prisoner a quarter of a yeare , then hee had libertie to come to dinner and supper , and presently to returne to his Chamber without speaking to his friends : the Warden , and his Wife , would euer bee picking quarrels with him , and after one quarter of the yeare fell out with him about the Masse : Then the Warden obtained of Gardiner that he should bee put into the Wardes , where hee continued a long time , hauing nothing to lye on but a rotten Couering with few Fethers in it : On the oneside was the stinke and filth of the house , on the other side , the stinking Towne ditch , so that the stinke infected him with diuers diseases , and beeing very sicke hee cried for help : but the warden , when he hath knowne me ready to dye , and poore men haue called to help him , he hath commaunded the doore to bee kept fast , and charged none of his men to come at him , saying ; let him alone , it were a good riddance of him . Untill he was depriued , he paid him twenty shillings a wéeke for his table , and since as the best Gentleman , and yet vsed worse then the veriest Slaue : he imprisoned and stripped his man , to finde Letters , but could finde none , but a remembrance of their names that gaue him Almes , and to vndoe them , he deliuered the Bill vnto STEPHEN GARDINER , there hee continued almost eightéen● monthes . The twentith of Ianuary he was brought to Gardiners house , at Saint Mary-Oueries , where the Bishop of Winchester with other Bishops , moued M Hooper earnestly , to forsake his euill and corrupt doctrine , preached in King Edwards daies , and to returne to the vnity of the Catholike Church , and to acknowledge the Popes Holines the supreame head thereof , according to the determination of the whole Parliament , promising that as he himselfe and other his Brethren , had receiued the Popes blessing , and Queene Maries mercy , euen so mercy was ready to be shewed to him , and others , if hee would arise with them , and condiscend to the Popes Ho●●nes . Maister Hooper answered , for so much as the Pope taught doctrine contrary to Christs doctrine , he is no member of Christs Church , much lesse the head thereof , therefore he could not condiscend to any such vsurped Iurisdiction , neither doth he esteeme that Church to bee the Catholike Church of Christ , for the true Church heareth onely the voyce of Christ her Spouse , and flyeth the voyce of Strangers . I desire the Queenes mercy , if mercy may bee had with safety of conscience , and without displeasure of GOD : answere was made , that the Queene would shew no mercy to the Popes Enemies , then hee was sent to the Fleet againe for sixe dayes : then he was brought againe before the Bishop of Winchester and other Commissioners in Saint-mary-Oueries Church , and the next day condemned , together with Master Rogers , and then they were carried to New-gate , where he remained sixe dayes . Bonner and others resorted thither to him diuers times , to perswade him to be a member of Antichrist , and when they could not , Bonner disgraded him : then he was carried to Gloster to suffer death , whereof he did greatly reioyce that he should there confirme his doctrine that hee had instructed so many in , with his bloud . Sir Anthony Kingston , which was one of the Commissioners to see him executed , came to him and lamented his case , and desired him to consider that life is sweet , and death is bitter , therefore seeing life may be had , desire to liue ; hereafter you may doe good : who answered , though death be bitter and life sweet , yet death to come is more bitter , and life to come more sweete ; therefore for the desire and loue I haue to the one , and the terror of the other , I doe not so much regard this death or esteeme this life , but haue setled my selfe by the strength of Gods spirit rather to suffer any torments then to denie the truth of Gods word , desiring you and others to pray for me . He answered , Well my Lord I perceiue there is no remedie : I thanke God that euer I kn●w you ; for whereas I was an adulterer , and a fornic●tor , God by your good instructions , hath brought me to the forsaking and detesting of the same . The same day a blinde boy got leaue to speake with Master Hooper : the boy a little before had beene imprisoned at Gloster for confessing the truth . After Master Hooper had examined him of his faith , he said vnto him , Ah poore boy ▪ GOD hath taken from thee thy outward sight , but hee hath giuen thee another sight much more precious : for he hath endued thy soule with the eye of knowledge and faith . When he was burned he was not suffered to speake to the people . Hee wrote many godly letters to diuers whilest he was in prison , which thou mayest see in the booke at large . Doctor Rowland Taylor . THe Towne of Hadley was instructed by Thomas Bilney so well , that you might haue found there many , as well men as women , that had often read ouer the Bible , and could say a great part of Saint Paules Epistles by heart , and giue a godly learned sentence in any matter of controuersie , and there Children and Seruants were trained vp in the knowledge of Gods Word , that the towne seemed rather to bee an Uniuersitie , then a towne of clothing . In this towne the said Rowland Taylor was Parson : Hee most faithfully indeuoured himselfe to fulfill his charge : No Sunday nor Holiday passed , nor other time that hee could get the people together , but hee preached to them the Word of GOD ; there was none so rich but hee would tell him his fault , with such earnest and graue rebukes as best became a good Pastor : Hee was ready to doe good to all men readily forgiuing his enemies . H●e was a Father to the poore . Thus this good Shepheard continued all the time of King Edward . In the beginning of Q. Maries raigne he retained in his Church the Seruice which was vsed in King Edwards time ▪ and faithfully preached against Popish corruptions , which had infected the whole Countrey round about . One Foster and one Clerke hyred one Iohn Au●rth Parson of Aldam , a Popish Idolator and a whoremonger , to set vp Masse againe at Hadly , and builded him an Altar : in the night their Altar was beaten downe , and they builded it againe and watched it ; then the Priest came thither with all his implements and garments to play his Popish Pageant and was guarded with weapons lest he should be disturbed from this 〈◊〉 sacrifice . Doctor Taylor seeing him , said , Thou Diuell , who made thee so bolde to profane this Church of Christ with abominable Idolatrie ? To whom Foster said , Thou Traytor , why dost thou disturbe the Queenes proceedings ? He answered , I am no Traytor , but the Sheepheard that Christ hath appointed to feede this Flocke . I commaund thee thou Popish Wolfe in the name of the GOD of heauen , that th●u auoyde hence , and presume not to poyson Christs Flocke with thy Popish Idolatrie . Then Foster with his armed men tooke Taylor , and violently carried him whether he would or no out of the Church , and thrust his wife out after him , because shee knee●led downe and made humble supplication vnto God , to bee reuenged of one of them , and then they shut the doore , least the people should ●aue rent their sacrificer in pe●ces , some that were without threw in stones , an● miss●d him but little . Upon complaint to Gardiner , hee sent for Taylor , and though his friends and acquaintance perswaded him by all meanes possible they could to the contrarie : yet hee was resolued to goe to the Bishop , and to his Beard to tell him hee doth naught . I am old , though I suffer GOD will raise vp Teachers for his people : I shall n●uer doe GOD so good seruice as now I may , what Christian would not gladly die against the Pope and his adherents , for I know the papacy is the Kingdome of Antichrist , and leauing one Richard Yeoman a godly Priest in his cure , which after was burned at Norwich , He tooke his iourney with one Iohn Hull his seruant . There was in the towne of Hadley one Alcocke , who after Richard Yeoman was driuen away vsed dayly to reade a Chapter out of the Bible , and to say the English Letany in Hadley Church , they sent him vp to London , and there he died being in prison in Newgate . When Gardiner saw Doctor Taylor , according to his custome , hee called him knaue , traytor , hereticke , with many villanous reproches . My Lord , quoth he , I am neither Traytor nor Hereticke , but a true Subiect and faithfull Christian : My Lord , you are but a Mortall man , I trow , if I should be affraid of your Lordly looks . Why feare you not God ? How dare you look any Christian man in the face , séeing you haue forsaken the truth , denyed Christ and his word , contrary to your owne oath and writing ? With what countenance will you appeare before the Iudgement seat of Christ , to answere your oaths to Henrie the eight , and Edward the sixt . Gardiner answered , that was Herods oath , vnlawfull , and therefore worthy to bee broken , I haue done well in breaking it , and I thanke God I am come home vnto our Mother the Catholike Church , and the Pope hath dispenced with me , and so I would thou shouldst do . Taylor , Should I approue those lies , errors , superstitions , and Idolatries , that the Pope and his company this day approued : nay , God forbid , let the Pope returne to Christ and his word , and leaue Idolatry , and then will we turne to him , the Pope nor no man else can assoyle you of that oath ▪ I sée , quoth Gardiner , thou art a very knauish foole . Taylor said , leaue your reyling my Lord , it is not séemely for you . That art a married man quoth the Bishop . Taylor said , I thanke GOD that I am , and I haue nine Children , and I thanke GOD for the ordaining of Matrimonie , that wee should not liue in Adu●tery . Gardiner , Thou wouldst not suffer Masse in Hadley . Taylor . I am parson of Hadly , and it is against law and reason , that any should infect my flocke with Popish Idolatrous Masse . Then said the Bishop , thou art a blasphemous heretick , to blaspheme the blessed Sacraments , and put off his Cap , and against the Masse , which is a Sacrifice for the quick and the dead . Taylor . Christ dyed for our Redemption , which is a sufficient propitiatory Sacrifice vnto saluation for al beléeuers , and no Priest can any more offer him , and we néed no other propitiatory sacrifice ; therefore the Fathers called the Communion Eucharistia , which signifieth thankes-giuing . Then said the Bishop , thou shalt confesse it a Sacrifice propitiatory for the quick and the dead , ere thou and I haue done , and commaunded him to bee sent to the Kings Bench. Then Taylor knéeled downe and saide ; Good Lord I thanke thee , and from the tyrannie of the Pope , and all his detestable errors , Idolatries , and abhominations , good LORD deliuer vs , and GOD be praysed for King Edward : so he was carried vnto the Kings Bench , where hee lay in Prison almost two yeares . Being in Prison , he spent his time in Prayer , Preaching , and Writing , with●in few daies after , were diuers learned and godly●men , in sundry Conn●rie● in England , committed to prison for Religion : so that almost all the Prisons in England were right Christian schoole● and Churches , so that there was no greater comfort to Christian harts , then to come to the Prisons . Now were placed in Churches blind Masse-m●ngers , with their Lattine babling and apish ceremonies , who like cruell Wolues , spared not to murder all such that did but whisper against Popery : the godly Preachers were other fled , or committed to Prison , where as Lambes they waited when the Butchers should call them to slaughter . Maister Bradford , that deuout and vertuons Preacher , who was a miracle or our time , was in the Kings Bench , Taylor exhorted him to constant perseuerance vnto the end : Maister Bradford praised God he had such a comfortable Prison-fellow . Taylor told his Friends that came to sée him , that GOD had graciouslie prouided for him , for to send him where he found such an Angell of God to bée his comforter . After Taylor had lyne in Prison a while , hee was sent for and depriued , because he maintained Priests marriage , and would not bee separated from his Wife . And after a yeare and thrée quarters , when they had gotten the lawes put down that were made by King Henry the eight , and King Edward , against the Pope : They sent for Taylor before my Lord Chancellor , and either Commissioners , the effect of whose communication with him , he described himselfe as followeth . First , my Lord Chancellor said , you amongst other , are sent for to enioy the King and Queenes mercie , if you will rise againe with vs from the fall , which we ge●erallie haue receiued in this Realme , from the which we are deliuered miraculousli● : If you will not , you shall haue Iudgement . To this I answered , That so to rise , should bee the greatest fall that euer I could receiue , for I should fall from Christ vnto Anti-christ : I will not decline from the Religion which was in King Edwards dai●s , which is according to the word of God , as long as I liue . My Lord Chancellor asked me , whether I had read his ●ooke vpon the Sacrament , I said I had read it : He asked mee how I liked it ; My Lord said I , there are many things farre 〈◊〉 from GODS truth in that Booke ▪ then he cal'd me varlet ; I said that was as bad as foole , then he called me ignorant Béelebrow . I said , My Lord , you wrote a Booke De vera obedientia , I would you had béen constant in that , for you neuer did declare a good conscience , as I heard of , but in that Booke . How like you that said my Lord , I wrote against Priests mariage but y ● pleaseth not such as thou art . I answered their procéedings now against Priests mariages , is against naturall Law , Ciuill Law , Canon Law , generall Councels , Canons of the Apostles , ancient Doctors , and Gods Lawes . Then because I would not turne , I was sent to prison againe . After Doctor Taylor , Maister Bradford , and Maister Sanders , were called to appeare before my Lord Chancellor , and other Commissioners , where because they would not yéeld to papistry , they were condemned , and sentence was read against Taylor . They reioyced that they were worthy to suffer for Christe ▪ Word and truth , and they stoutly said vnto the Bishops , GOD the righteous Iudge , will require our bloud at your handes , and the proudest of you all shall repont this receiuing againe of Antichrist , and the tyranny you shew against Christes flocke . So Taylor was sent to the Clinke , hee said vnto the people that flocked about to sée him as he was going ; GOD bée praised good people , I am come away from them vndefiled , and will cenfirme the truth with my ●●oud . And at night hee was carryed vnto the Counter in the Poultrey , where hee lay seauen nights . Bonner came to the prison to him , to disgrade him , he said ; Maister Doctor , I would you would remember your selfe , and turne to your holy Mother the Church , and I will sue for your pardon . Taylor answered , I would you and your fellowes would turne to Christ , as for me , I will not turne to Antichrist . Then Bonner had him put on the Uestures to bee disgraded , but hee would not , when they were put vpon him , he put his handes by his side , and said ; How say you my Lord , am not I a goodlie Foole : How say you my Maisters , it I were in Cheape-side , should I not haue Boyes enough to laugh at these apish toyes and toying trumperie ; and when the Bishoppe should strike him vpon the breast with his Crossier Staffe : his Chaplaines said ; Strike him not my Lord , for he will surely strike you againe , That I will said hee , for it is our Sauiour Christes cause , so the Byshoppe laid his curs● oll him , but strucke him not . When he came to Maister Bradford , for they both lay in one Chamber , hee told him laughinglie , how he had made the Bishop affraid to strike him : that night his Wife , his Sonne Thomas , and his man Iohn Hull , were suffered to sup with him , after Supper , he thanked GOD , that hee had giuen him strength to abide by his holie Word : Then he said vnto his Sonne ; My deare Sonne , God giue thee his Spirit , truly to serue Christ , to learne his word , and to stand by it all thy life : my Sonne , feare God , fly sinne , pray to him , and apply thy booke , and sée thou be obedient vnto thy Mother , cherish the poore , and count that try chéefe riches , is to be rich in a●mes . Then he said , my deare Wife , be steadfast in the ●eare and loue of God , be not defiled with Popish Idolatries : wee haue béene faithfull yoke-fellowes together , the Lord will reward you for your faithfulnesse towards me , I now must be taken from you ; and I would aduise you to marrie with some honest man that feareth GOD , he will prouide such a one for you , and he will bee a mercifull Father to you , and your Children , whom I pray bring vp in the feare of God and learning , and kéep them from Romish Idolatry , then with wéeping feares they prayed together , and kissed each other . The next day he was carried away towards Hadley , to be burned there , diuers Gentlemen and Iustices came to him there , who laboured him to returne vnto the Romish Religion , shewed him his pardon and promised him great promotions , yea a Bishoprick if he would , but all was vaine , for he had not builded his Rocke vpon the sands , in perill of euery winde , but on the sure Rocke Christ. When hee went through Hadley to execution , the stréetes being full , they cried out with lamentable voyces : Ah good Lord , there goeth our Shepheard from vs , that hath so faithfully taught vs , so fatherly cared for vs , and so godly gouerned vs , what shall wee poore scattred Lambes doe ? What shall become of this wicked world ? good Lord comfort him : wherefore the people were fore rebuked , and Doctor Taylor euer said to the people ; I haue preached vnto you Gods word and truth , and am come this day to seale it with my blood . Comming against the Almes-heuses , he cast to the poore people all the Money which remained of that which good people had giuen vnto him in Prison , for his Liuing was taken away from him so soone as he was put in Prison , so that hee was sustained during the time of his imprisonment , by the charitable Almes of good people . When he saw the place of execution , and the multitude of people that were gathered together , then said he ; thanked be God , I am euen at home . They had clipped his head ill-fauoredly , like a Fooles head , by Bonners perswasions , when he was disgraded : when he came there , all the people said ; God saue thée good Maister Doctor Taylor , Iesus strengthen you , the Holy Ghost comfort you . When he would haue spoken vnto the people , one or other thrust a tipstaffe in his month : then he desired license of the Sheriffe to speake , but he denied him , and had him remember his promise made vnto the Councell . It was a common fame , that the Councell sent for such as were condemned , and threatned them they would cut their tongues out , except they would promise them , at their deathes to kéepe silence , and not to speake vnto the people . When he was in his Shirt , hee was set in a Pitch Barrell to bee burned , then he said with a loud voyce ; Good people , I haue taught you nothing but GODS Word , and those Lessons which I haue taken out of GODS blessed Booke , I am therefore come hither this day to seale it with my blood , then one Homes , a Yeoman of the Gard , who had vsed him verie cruelly all the way , gaue him a great stroke on the head . The Sheriffe called one Richard Doningham a Butcher to set vp the Faggots , but he would not , then he got others , and one of them called Warwicke , cruellie cast a Faggot at him and brake his face , that the blood ranne downe . Doctor Taylor said ; Ah friend , I haue harme enough , what néedeth this ? When the fire was set to him , he said ; Mercifull Father of Heauen , for Iesus Christs sake , receiue my Soule into thy hands , and so stood still , without either crying or moouing , with his hands folded together , vntill one Soyce strucke him vpon the head , that the Braines fell out , and his Corps fell into the Fire and was burned . The foureteenth of February , the Lord Chanceller and the Bishops , caused the Image of Thomas Becket to be set vp ouer the Mercers Chappe●l doore in Cheape-side in London , in the forme of a Bishop , with Miter and Crosier : within two dayes after his two blessing fingers were broken away , and the next day his head was stricken off . Whereupon many were suspected , and one Maister Barnes , Mercer , being a Professor of the truth , was charged therewith , and he and three of his Seruants were committed to Prison , and though it could not be proued against him , he was bound in a great summe , to builde it vp againe , now , and as often as it should be broken downe , and to watch and keepe the same . The next day after that it was set vp againe , the head was the second time broken off , then there was a Proclamation set forth , that he that could tell who did it , he should haue an hundred Crownes , with thanks , but it was not knowne who did it . The vertuous and godly King Christianus , King of Denmarke , hearing of the captiuitie of Miles Couerdale , whom hee knew , by reason hee was in Denmarke in King Henry the eight his time , and lamenting his dangerous case , made intercession by Letters to Quéene Mary , desiring the said Miles Couerdalo to be sent vnto him : after the King had written two letters , Queene Mary after long delay , made full answer to the King of Denmarkes Letters ; by which prouidence of God , Miles Couerdale was deliuered . ROBERT FARRAR Bishop of Saint Dauids in Wales . THis Bishop , by the fauour of the Lord Protector , was first promoted vnto that Dignity : he may well bee said twice mar●ired ; first , for diuers iniuries and mollestations which he suffered most vnworthily of his enemies , in King Edwards time , after the fall of the Duke of Somerset , and of his martydome in Queene Maries time . His Aduersaries in King Edwards time , were ●ames Constantine , his Register , to whom he gaue the Office by Patent , and a Doctor of the Law , and Canon of the Cathedrall Church of S. Dauids , and a Chanter of the same . They did exhibit to the Kings Councell certain Articles , to the insent to blemish the Bishops credit , and vtterly as they thought , and made their boasts to pull him from his Bishopricke , and bring him in a premunire . The cheefe effect of their Articles , which were fifty sixe , was , that he did not in his Proce● that he made write the King supreame head of the Church , and that he tollerated other superstitions and Idolatries . After these wrangling Articles were giuen vp , then the Bishop was called to answere , the hearing whereof was committed vnto Sir Iohn Mason , Knight , and Doctor Wo●ton . Then they had a Commission into the Country , where they examined sixscore and seauen witnesses , and during the time of the examination of these witnesses , the said Bishop was stayed at London , because his aduersaries said , if the Bishop should go into his Dioces , he would let them of their proues . During which trouble King Edward died , and in Quéene Maries time another named Henry , was made Bishop of S. Dauids , who sent for the said Robert Farrar , and committed him to prison , and afterward declared vnto the saide Robert the great clemency , that the King and Quéenes Highnesse pleasure was to bee offered vnto him , if he would submit himselfe vnto the Lawes of this Realme , and conforme himselfe vnto the vnity of the Catholike Church , and séeing the said Robert made him no answere , he ministred vnto him these Articles . First , whether he beleeue the marriage of Priests to be lawfull by the lawe of God and holy Church . Secondly , whether hee beleeued the very body and blood of Christ is really and substantially in the Sacrament , without the substance of bread and wine . Bishop Farrar would not answer , vntill he saw a lawfull Commission , so he was committed againe : then he was called againe after , and would answer no otherwise then as before ; whereupon he was pronounced Contu●nax , and for punishment thereof , to be counted Pro confesso , and committed him againe . The next day of appearance , the said Bishop Farrar craued time to answere , and at the time did answer . Then the foresaid pretensed Bishop , gaue him a writing of certaine Articles to subscribe vnto : adding to the Articles before , that the Masse was a propitiatorie Sacrifice for the quicke and the dead , and that the generall Councels neuer erred , neither 〈◊〉 erre : that a man is not iustified by Faith only , but by Charity also ; and that the Catholike Church onely hath authoritie of interpreting of the Scriptures , and to compound Controuersies , and also to appoint such things as appertaine to publike discipline , and that the Church is visible , as a citty vpon a hill knowne vnto all men , and not obscure and vnknowne , as the hereticks of our age doe teach . To these Articles he refused to subscribe : affirming that they were inuented by man , and pertaine nothing to the Catholick Faith : Then he assigned him a day to assigne them affirmatiuely , or negatiuely , which he would not do● , but appea●ed vnto the Cardinall : notwithstanding they gaue sentence against him . When they had put the priestly vestures on him to disgrade him ; hee called them ragges and relicks of Rome : When he was brought to ex●cution in the Ci●ie of Carmarden , he was burned with Turffes and Soddes , which was to him a more greeuous torment , but praised be God he suffered it patiently . The next moneth a godly man named Rawlins White , was burned in Cardiffe in Wales . THOMAS TOMKINS . THomas Tomkins of Shordich in London Weauer , was brought before Boner , for all hitherto were condemned by Steuen Gardiner Lord Chancelor ; but hee being weary , put off the rest vnto Boner , of whom this Tomkins was the first ; who when by no meanes hee could bee driuen from the ●ruth , Boner caused a burning Candle to be brought to him : Then said he , come on naughty knane , if thou likest the torments of the fire so well ; I will make thee feele in this flame what it is to be burned : then if thou be wise thou wilt change thy minde : Then he commanded his right hand to be put into the fire , but he indured the burning ; yet was not Bonet therewith contented , but neuer rested vntill he had consumed the whole body to ashes in Smithfield . He was condemned vpon these points : First , that his beleefe ● , that the body of Christ is not truely and verily in the Sacrament of the Altar , but onely in heauen , and so in heauen that it cannot be really in the Sacrament : and although the Church a● low the Masse a wholesome and profitable sacrifice ; yet my beliefe is that the Masse is full of Superstition and Idolatry , and vnprofitable for my soule : and the Sacrament of Baptisme ought to ●ee onely in the vulgar tongue , and without such ceremonies as are vsed in the Latine Church : and being exhorted to leaue his opinions : Hee answered hee was brought vp in ignorance vntill now of late yeares , and now I know the truth , wherein I will continue vnto death : and he said my Lord you would haue me forsake the truth , and fall into error and heresie : Then hee was condemned and deliuered vnto the Sheriffe ; who carried him to Newgate , where hee remained most ioifull and constant , vntill hee was conuayed to Smithfield , and there sealed vp his Faith in the flaming fire . The constant suffering of Higbed and Causon . THese two were descended of worshipfull stocke in Essex , which of all Shires was most fruitfull of Martyrs ; the one called Thomas Higbed of Horneden Hill ; the other Thomas Causon of Thunderst , they were both in flourishing estate in riches , and much more flourishing in godlines . They were diuers times examined before Bonner , and defended the truth valiantly , and he and his fellowes did much labour to make them to recant , but could not preuaile : The substance of all their Arguments appeareth in a Confession that they wrote with their owne hands , which was read in the Court of Paules , before the Mayor and Sheriffes , and all the people , not without great sure , before it could be licenced to be read . First we beleeue and professe in Baptisme to forsake the Diuel & all his works , and all the vanities of the world , and the lusts of the 〈◊〉 . 2 We beleeue the Articles of our Faith , and that wee are bound to walke in Gods Commandements all the daies of our life . 3 We beléeue the Lords Prayer containeth all things necessarie for soule and body , and that we are thereby taught onely to pray to our heauenly Father , and is no Saint nor Angell . 4 We beléeue there is a Catholick Church , euen the Communion of Saints , builded vpon the foundation of the Prophets and Apostles , Christ being the head corner stone : for which Church Christ gaue himselfe to make it a glorious congregation without fault in his sight . 5 This Church of it selfe is sinfull , and must needs say Father forgiue vs our sinnes , but through Christ and his merits she is fréely forgiuen . 6 Hee is our onely Mediator as Saint Paul saith , there is one God , and one Mediatour betwixt God and Man Iesus Christ : Therefore no other Mediatour . 7 We beléeue this Church is , and hath béen persecuted according to the promise of Christ : as they haue persecuted mee , so shall they persecute you , for the Disciple is not aboue his Master . And Paul saith it is not giuen to you onely to beleeue in Christ , but also to suffer for his sake : for all which will liue godly must suffer persecution . 8 The true Church teacheth the Word of God truely , not adding thereto , nor taking there-from ; and Ministers the Sacraments according to the Primitiue Church , and it suffreth all men to reade the Scriptures : as Christ saith : Search the Scriptures : And when Paul preached , the audience searched the Scriptures ; whether hee preached truely : Dauid teacheth to pray with vnderstanding : Saint Paul saith , when the people vnderstand not what is said , how can they say Amen at giuing of thankes : And Saint Paul saith , true Faith commeth by hearing the word . 9 The Church of Christ teacheth God ought to bee worshipped according to his word , and not after the Doctrine of men : as Christ teacheth vs , likewise Christ saith , you shall forsake Father and Mother and follow me , whereby we learne if our elders , teach otherwise then God commanded in that point we must forsake them . 10 The Supper of our Lord ought not to be altered , because Christ the wisedome of the Father did institute it : For it is written , cursed is he that changeth my ordinances , or taketh any thing from them . This Supper is sorely abused , it is giuen in one kinde , where Christ gaue it in both : it is made a priuate Masse , where Christ made it a Communion : He gaue it to all his Apostles in the name of the whole Church , & not to one alone : Christ ordained it for a remembrance of his euerlasting sacrifice vpon the Crosse once for all ; and not againe to bee a dayly sacrifice both for them that are aliue , and them that are dead : And Saint Paul saith , where there is no remission of sinnes , there is no more sacrifice for sinne : and in that it is worshipped , where as nothing is to be worshipped that is made with hands : and in that it is giuen in an vnknowne tongue whereby the people are ignor●nt of the right vse thereof : besides this it is hanged vp and shut in a Boxe , many times so long that wormes breedeth in it , and so it putrifieth , they that abuse it bring vp the slander thereof and not we . 12 Concerning Christs words , This is my body , the minde of Christ must bee searched out by other Scriptures : for the Apostle saith no Scripture hath any priuate interpretation , and the Scriptures are full of such figuratiue speeches : as the Cup is the New Testament , the Rocke is Christ : whosoeuer ( saith Christ ) receiueth a Child in my Name receiueth me ; which sentence must not be vnderstood after the Letter , as the Capernaites did which taught that Christs body should haue been eaten with their teeth ; when he spake of the eating thereof , to whom Christ said , the Spirit quickeneth , the flesh profiteth nothing , for my words are spirit and life : so we see Christs words must be vnderstood spiritually , and not literally : hee that commeth to this worthy supper must not prepare his iaw but his heart : neither tooth nor belly , but beleeue , saith Saint Augustine , and thou hast eaten it : so wee must bring with vs a Spirituall hunger , and examine our selues whether our Conscience doe testifie that we doe truely beleeue in Christ according to the Scriptures , whereof if we be truely certified , beeing new borne from our old conuersation , in heart , minde , will and deed , then may we boldly with this mariage garment of Faith come to the feast . And that there is no change but bread still remaineth , Christ saith , Doe this in remembrance of me : And Saint Paul , As often as you shall eate this bread and drinke this Cup , you shall remember the Lords death vntill hee come : heere is no change but bread still : And Christ saith , except I goe to my Father the Comforter cannot come : And Saint Peter saith , heauen shall keep him vntill the last day : in that he is God he is euery where , but in that hee is Man hee cannot be but in one place , as his body was not in all places at once when hee was heere : Hee was not in the graue when the women sought him as the Angell said : neither was hee at Bethania when Lazarus died by Christs owne words : and thus we conclude that the Christ is in the holy Supper sacramentally and spiritually , in all them that worthily receiue it : and corporally in heauen both God and Man. When they would not turn from the truth by no p●rswasions the sentence was read against them : In the reading whereof Higbed said , you speake blasphemie against Christs Passion , and goe about to trap vs with your subtilties and snares ; and though my Father , Mother , and other my kindred doe beleeu● , you say yet they were deceiu●d in so beleeuing : And whereas you say Cranmer and others in the said Articles were hereticks , I wish I were such an hereticke as they were and be . Then the Bishop asked him whether hee would turne from his ●rrour : To whom he said , would yee would recant , for I am in the truth and you in errour . Then they were deliuered vnto the Sheriffe and sent to Newgate , where they remained not so much in afflictions , as in consolations : Fourteene daies after they were carried to Essex : And Thomas Higbed burned at Hornden on th● Hill : and Thomas Causon at Rayly , where they died most constantly . The Martyrdome of VVILLIAM HVNTER . THe said Hunter was at all times brought before the Bishop of London , with the aforesaid Thomas Tomkins , and had the same Articles , Reasons and perswasions obiected as the said Thomas Tomkins had and they made both the same answeres , sauing that Boner vsed these words onely to Hunter : Will you abiure and returne to the Catholick Church : He answered , I will stand to that which I haue said : And further he said it is false Doctrine & beliefe , to beleeue that Christs true body is in the Sacrament , which is onely in heauen , and that his friendes and kindred were deceiued if they otherwise beleeued , I will continue in the truth that is taught me as long as I liue , ●or if I doe otherwise I shall perish both body and soule , and I had rather my body perish , then my soule . Wherevpon hee was condemned , and after carried to Burnt-wood , where hee suffered most ioifully . He was a very yong man , borne of good parents , of whom he was not onely instructed to godlines , but confirmed vnto death , a rare example to be had in admiration of all parents , where the naturall affection of parents were ouercome with godlines , w●o like the holy mother in the Machabees , incouraged their sonne as much as they could to goe through valiantly , reioicing with wonderfull gladnes , and either of them dranke vnto him , confirming him in the Lord , I cannot tell whether I should praise the vertue of the Sonne or of the Parents . William Pygot , Steuen Knight , and Iohn Lawrence . AT the same time that Tomkins and Hunter were examined as before these three likewise were examined before Boner ; the same reasons , Articles and perswasions that were vsed to them , were vsed vnto these also , and they made all answeres al●ke : and when by neither flatterie nor threatning they could bee brought from the truth , they were cond●mned , and were carried into Essex to bee burned : William Pigot burned at Braintree . Steuen Knight was burned at Mauld●n , who at the stake kneeled downe and said this prayer : O Lord Iesu , for whose loue I ●eaue this life , and desire bitt●r death , with the losse of all earthly things , ●ather then to abide the blasphemie of thy name , or to obay men breaking thy Commandements , where I might liue in wealth to worship a false God , I chose rather the torment of this body , and haue counted all things but dung that I migh● winns thee : which death i● dearer to me then thousands of Gold and Siluer : such loue hast thou laide vp in my brests that I hu●ger for thee ▪ As the wounded Deare des●reth the soy●● , s●nd ●hy holy comforter , to ayde , comfort , and strengthen me● a weake peece of earth , empty of all strength of it selfe , of thy great loue thou ●ast bidden me to this banquet , accounted mee worth● to drinke of 〈◊〉 owne cup , amongst thine ele●t●giue me strength against this ●hine elem●nt which is most irkesome to my sight , that it may be swéet and pleasant to my minde , that I may passe through this fire into thy ●oso●e according vnto thy p●omi●e : accept this sacrifice , for thy deare Sonne Iesus Christ his sake , for whose Testimony I offer it with all my heart ; forgiue me my sinnes as I forgiue the world : sweet Sauiour spread thy wings ouer me : O holy Ghost by whose inspiration I am come hither , conduct me to euerlasting life : Lord into to thine hands ●commend my spirit , Amen . Iohn Lawrence was brought to Colchester , and not b●eing able to goe , for his legges were so sore worne with his Irons in prison , and his body so weakened with euill keeping , hee was faine to be brought vnto the fire in a chayre : At his burning the yong children came about the fire , and cryed Lord strengthen thy seruant , and keep thy promise : which manifesteth Gods glory , which writ this in the hearts of these little ones , and their parents are to bee commended , that brought them vp from their youth , in the feare and knowledge of God. Gods Iudgement vpon the Parson of Arundell . VPon Shroue-Sunday the Parson of Arundell besides Canterbury , declared vnto the people all such Articles as were set forth by the authority of the pope , and commandement of the Bishops of this Realme , and when he had done he thanked God that euer he had liued to see that day , and straightway he fell sudde●ly out of the pulpit , and neuer spake after . The historie of Iudge Hales . SIr Iames Hales as before , tooke Queene Maries part , and would not subscribe to haue any other Quéene , though all the rest had subscribed to Edward the sixts Will. He was an vpright and conscionable Iudge . To these his gifts and qualities were linked sincere affection to the Gospell of Christ , shewing himselfe a true Gospeller by word and deed . At the beginning of Queene Maries raigne , the masse not being restored by law , diuers Priests presumed to say masse , and they were indited at the a●●ises before Iudge Hales , and he gaue order therein as the law required : wherefore when the terme came , he comming to doe his office , was sent for by Gardner Lord Chancellor , to whom he iustified that he did it both by the iustice of the law , and of his conscience , wherein he was fully bent to stand in triall to the vtmost that can be obiected : and it therein I haue done any iniury , let me be iudged by the law ; for I will séeke or desire no better defence for my selfe , considering chiefly that it is my profession . Ah Sir , said the Chancellor , you be very quicke and stoute in your answers , it seemeth that which you did was more of will , fauouring your opinion of Religion against the seruice now vsed , then for any occasion of zeale of iustice , seeing her Highnesse doth set it forth as yet , but withing all her subiects to imbrace it accordingly . My Lord , quoth Hales , I doe but shew my selfe as I am bound in loue to God and obedience to the Quéenes Maiestie , in whose cause willingly for iustice sake , I did of late , as your Lordship knoweth , aduenture as much as I had : and as for my religion , I trust it is such as pleaseth God , wherein I am ready to aduenture both my life and substance , if I be called thereto ; and for lack of mine owne power and will , the Lords will be fulfilled . Shortly after he was committed vnto the Kings Bench , then he was committed to the Counter in Breadstréete , and from thence he was conuayed to the Fléet , where he endured most constantly for the space of three weeks : and when thus in diuers prisons being tossed and wearied , he could in no wise be subdued , there was in the prison where he was a Gentleman of Hampshire called Foster , who , ●●ing suborned by the Bishops , vsed all kinde of perswasions whereby hee might draw him from the truth , which at length he brought to passe ; then next morning early the Bishop of Chichester came to him into the prison , to comfort him therein , and after Iudge Portman came to him : but as soone as he had yeelded to them he ●rew into such an extreame desperation by the worme of his conscience , that hee eat little meat that night . When supper was done he gate him straight to bedde , where he passed the night with much anxietie of mind : about six of the clocke in the morning he sent his man for a cup of béere ; his man was no sooner gone but with a pen-knife he wounded himselfe in diuers places , and would haue killed himselfe , but that his man méeting the Butler at the chamber doore , returned presently into the chamber , and let his Master from destroying himselfe . Upon this Cranmer straight-way took occasion to call the doctrine of the Gospell openly in the Star-chamber the doctrine of desperation . M. Hales being within a while after deliuered , getteth himselfe home to his house , whether it was for feare that if he should againe professe the Gospell he should be imprisoned againe and burned , and begger all his posterity , or if he should go to hearing of masses he should doe worse : hauing all things set in order a good while before that pertained vnto his Testament , desperatly he cast himselfe into a shallow Riuer , and was drowned in the yeare 1555. IOHN AWCOCKE . THis yeare the second of Aprill , one Iohn Awcocke died in prison , who was buried in the fields , as the manner of the Papists was , for they de●ied them Christian buriall to such as died out of their Antichristian Church . Pope IVLIVS the third . THis yeare , about the end of March died Pope Iulius the third , whose deeds to declare it were not so much tedious to the Reader , as horrible to good eares . Iohannes de Casa was Deane of this Popes chamber , Archbishop of Beneuentanus and chiefe Legat to the Uenetians , who well declaring the fruit of that filthy Sea , did not only play the filthy Sodomite himselfe , but in Italian meetre set forth the praise of that beastly iniquitie , and yet his booke ▪ was printed at Uenice by one Troyanus Nauus , and the Pope suffered this beastlines vnder his nose in his chamber , which could not abide the doctrine of Christ. This Pope delighted greatly in Porke flesh and Peacocks : by the aduice of his Physitians , his Steward ordered that he should set no Porke flesh before him ; missing it ▪ where , said he , is my Porke ? the Steward answered , his Physitian had forbidden any Porke to be serued , the Pope in a great rage , said , Bring mee my Porke in despite of God. Another time he commaunded a Peacocke at the Table to be kept colde for his Supper : when Supper came , amongst hote Peacocks he saw not his colde Peacocke , the Pope after his wonted manner , began horribly to blaspheme God : one of his Cardinals said , Let not your Holinesse , I pray you , be moued in so small a matter . Then said he , if God were so angry for one apple that he cast our parents out of Paradice , why may not I , being his Uicar , he angry for a Peacocke , which is a greater matter ? This was he vnder whom Popery was restored in England in Quéene Maries time ; and the affection that was borne vnto him heere may be séene by the Dirgs , Hearses , and Funerals commaunded to bee had and celebrated in all Churches by the Quéene and her Councell . At his death a woman séeing a Herse and other preparation in Saint Magnus Church at the Bridge foot in London , asked what it meant : it was told her it was for the Pope , and that she must pray for him ; nay , quoth she that I will not , for he needeth not my prayers , seeing hee could forgiue vs all our sinnes , I am sure he is cleane himselfe : by and by she was carried vnto the Cage at London Bridge , and bade to coole her selfe there . GEORGE MARSH . THis Marsh was an earnest letter forth of true Religion , to the defacement of Antichrists doctrine , in the parish of Deane , and elswhere in Lancas●ire , and he most faithfully acknowledged the same in Quéene Maries time , whereupon he was apprehended and kept in straight prison within the Bishoppe of Chesters house foure moneths , not permitting him to haue comfort of his frinds , but the Porter was charged to marke them that asked for him , and to take their names and deliuer them to the Bishop : shortly after he came thither , the Bishop sent for him , and communed with him a long time in his Hall alone , and could find no fault with him , but that he allowed not transubstantiation , nor the abuse of the Masse , nor that the Lay people should receiue vnder one kinde : with which points the Byshop went about to perswade him , but all was in vaine , then hee sent him to Prison againe . Afterward diuers were sent vnto him , to perswade him to submit himselfe vnto the Church of Rome , and to acknowledge the Pope to be the ha●d thereof , and to interpret the Scriptures no otherwise then that Church doth . George answered , hee doth acknowledge one holy Catholike and Apostolike Church , without which is no saluation : and this Church is but one , because it hath and beléeueth in but one God , and him only worshippeth , and one Christ , and in him only trusteth for saluation ; and it is ruled onely by one Spirit , one Word , and one Faith : and that it is vniuersall , because it hath béene from the beginning of the world , and shall be vnto the end of the world ; hauing in it some of al Nations , kindreds and languages , degrees , ●●ates , and conditions of men . This Church is builded only vpon the foundation of the Prophets and Apostles , Iesus Christ being the Head-corner-stone , and not on the Romish Lawes and Decrees , the Pope being not the supreame head , and that it was before any succession of Bishops , general Councels , or Romish Decrees , neither was bound to any time or place , ordinary succession , generall Councels , or Tradition of Fathers ; neither had any supremacie ouer Empires and Kingdomes . But that it was a little 〈◊〉 flocke dispersed abroad as sheepe without a Shepheard in the middest of Wolues : or as a flocke of fatherlesse Children , assisted , succoured , and defended onely by Christ Iesus their supreme head ; from all assaults , errours , troubles and persecutions , wherewith shee is euer compassed about . He proued by the floud of Noah , the destruction of Sodome : The Israelites departing out of Egypt by the parables of the sower : by the Kings sons marriage : of the great Supper : and by other sentences of the Scriptures , that this Church was of no estimation , and little in comparison of the Church of hypocrites and wicked worldlings . After the Bishop caused him to bee brought to the Chappell of the Cathedrall Church of Chester , where the Bishop with diuers others were set : After he had taken his oath for a true answering , the Chancelor charged him that he had preached heretically , and blasphemously in diuers places against the Popes authority and Catholick Church of Rome : the blessed Masse , the Sacrament of the Altar , and many other Articles . Hee answered , that ●e neither heretically nor blasphemonsly spake against any of the said Articles , but simply and ●●uely as occasion serued according to his conscience , maintaining the truth touching the said Articles , as it was taught in King Edward the sixth his time , whereupon they condemned him at the next appearance . And when he would haue perswaded them otherwise by the word of God , the Bishop told him he ought not to dispute with hereticks . Then he prayed the people to beare him witnesse , he held no other opinions then were by Law most godly established , and publikely taught in King Edwards time , wherein he would liue and die . As he came on the way towards the place of execution , some folke proffered him mo●ey and looked that he should haue had a little purse in his hand , as the manner of 〈◊〉 ▪ was at their going to execution , to gather money to giue to a Priest to say trentalls of Masses for them after their death ▪ whereby they might be saued : but Marsh said he would not be troubled with money , and hade them giue it to the prisoners and poore people . When he came to the ●●re his pardon was offered him : he answered , being it tended to plucke him from God , he could not receiue it vpon that condition . They would not suffer him to speake to the people . He was somewhat long a dying by reason of the ●lacknes of the ●●re , which hee bare wondrous patiently , in so much as the people said he was a Martyr , which caused the Bishop shortly after to make a Sermon in the Cathedrall Church , wherein he affirmed that George Marsh was an hereticks , burned like an hereticke , and a fire-brand in hell : in short time after the iust iudgement of God appeared vpon the said Bishop , through his adulterous behauiour he was burned with a harlot , and died thereof . William Flower , alias Branch . THis William was borne at Snow-hill in the County of Cambridge : after he owelt at Lambeth , and comming ouer the water to Saint Margarets Church at Westminster , where he seeing a Priest at masse , being greatly offended in his conscience , hee wounded him on the head . whereupon hee was apprehended and layde in the Gate-house at Westminster ●and from thence beeing brought vnto Bonner , and being examined , he said he came of purpose to doe it , and when hee saw the people to kneele downe and giue the honour of GOD vnto a piece of Bread , hee could not possibly forbeare any longer , but drew forth his Hanger and smote the Priest : the Witnesses proued , that he smote him on the head , arme , and hand , and that he bled aboundantly , and that hauing a Calice full of consecrated Hosts , the Hosts were besprinkled with the bloud : The Bishop offered that he should be pardoned , if he would recant his opinion of the Sacrament , and returne to the holy Church : He answered , Doe what you will , I am at a point , for the heauens shall assoone fall , as I will forsake mine opinion . He was often called before the Bishop , but when neither by flatteries nor threatning he would not 〈◊〉 ▪ he was condemned . At his burning he was most cruelly handled , his right hand was hold against ●he stake and strucken off , at which striking hee in no part of his body did once shrinke : to his burning little wood was brought , not sufficient to burne him , but they were faine to strike him downe into the fire . Iohn Cardmaker , alias Taylour , and Iohn Warne Vpholster of Saint Iohns in Walbroke in London . THese two were condemned by Boner , for holding that there was no transubstantiation in the Sacrament , and denying the carnall ▪ reall , and corporall presence of Christ in the Sacrament . This Cardmaker was one of the Prebendaries of the Cathedrall Church of Welles : Hee was apprehended and ●aken by the Bishop of Bathe , and committed prisoner vnto the Fleete in London , the lawes of King Edward being yet in force : but afterward when they had restored their old popish lawes by Act of Parliament , these two , namely , Cardmaker and Warne were brought to 〈◊〉 Lord Chancellor , who offered them the Queenes pardon , if they would recant : Wherevpon they made such an answere as the Lord Chancellor and his fellowes allowed them for Catholicke , but it was but for a further aduantage , and that they might haue some forged example of a shrinking brother to lay in the 〈◊〉 of the rest which were to bee examined : and to all that after were examined : they commended Cardmaker , and one Barlow for sobernesse , discretion , and learning ; which Barlow was , for all his good answers , led to the Fleete , from whence being deliuered , did by exile constantly bear witnes to the truth of the Gospell . Cardmaker was conuayed to the Counter in Breadstreet : the Papists hauing a certaine hope that Cardmaker was become theirs , diuers of them conf●rred with him ; in the end he required them to put their reasons in writing , and then hee would answere them in writing , which was done , but they neuer came vnto our handes . When Warne and he were brought together to Smithfield to be burned , the Sherife called Cardmaker aside , and talked with him secretly so long , that Warne had made his prayers , and was chained to the stake , and wood and ●eeds set to him . The people thought sure Cardmaker would haue recanted : but when they saw him put off his clothes , and go boldly to the stake and kisse it , and shake Warn by the hand , and did him be of good comfort , they cried out for ioy , with so great a shoute as a greater hath not beene heard , saying , God be praised , the Lord strengthen thée Cardmaker , the Lord receiue thy spirit ; thus they both through the fire passed into the ioyes of heauen . William Tooly Poulterer of London . HEe was hanged for robbing a Spaniard at S. Iames , and in his prayer at the Gallowes , which was neere Charing-crosse , hee prayed God to deliuer vs from the tyrannie of Rome and all the Popes detestable enormities : to which all the people said Amen . And being hanged and buried , the Mitred Priests tooke this grieuously : and after consultations what was best to be done , there was a Mandate of Bonner set vp at Charing-crosse , on Paules Church doore , and at Saint Martins in the Fieldes , for the citing of Tooly , hanged a little before , to appear before the said Bishop for heresie ; where , after many witnesses examined , he was suspended , excommunicated , condemned , and committed to the secular power , to wit , the Sherifes of London , who digged him vp , layde his dead body on the fire and burned it . THOMAS HAVKES . HEe was sent to London to Bonner for not suffering of his childe to be christened in three weekes : he tolde the Bishop the reason was because their baptizing was against the word of God , there being in it so many things which haue 〈◊〉 inuented by men , as Oyle , Creame , Salt , Spittle , Candle , and coniuring of water , &c. Bonner . The Catholike Church hath taught it , and your fathers and the whole world haue béene conte●ted therewith : he answered , I haue nothing to doe what they haue done , what God commandeth me , to that stand I. One said I was too curious , for ye will haue nothing , said he , but your little pretty ▪ Gods booke . I asked if it were not sufficient for our saluation . Yes , said hee , but not for our instruction . I said GOD send me the saluation and you the instruction . Bonner . Would you be content to haue your childe christened after the Order set forth in K. Edwards time ? Haukes . Yes said I , that is my desire : then he said , you are a stubborn young man , I must take another course with you . I told him he was in the handes of God , and so am I. Then the Bishop would haue had me to Euen●song with him . I tolde him I would not pray in that place nor in none such . One of his Chaplaines said , let him goe , my Lord , and he shall be no pertaker with vs in our prayers . I told them , I thought my selfe best when I was farthest from them . The Bishop sent for me , and Harpsfield was with him ; then the Bishop said , this is the man I told you of , that would not haue his childe christened , nor will haue no ceremonies . Harps . Christ vsed ceremonies when he tooke clay and spittle and made the blinde man sée . Haukes . Christ vsed it not in Baptisme : if you will needs haue it , put it to the vse that Christ did . Harps . Admit your childe die vnchristned , you are in a heauie case , your childe being damned and you also , séeing you would not christen him when you might ; for he is borne in originall sinne . Haukes . The deliuerance of sinne standeth in the faith of the parents : he asked me how I proued it ; Paule in 1. Cor. 7. saith , The vnbeleeuing man is sanctified by the beleeuing woman , and the vnbeleeuing woman by the beleeuing man , els were your children vncleane . Harps . Your great learned men at Oxford , in whom you put your trust , will be against you . I said if they doe it by the Scriptures I would beléeue them . Bonner . Recant , recant ; for Christ saith , Except you bee baptized you cannot be saued . Haukes . I a●ked him whether Christianity did stand in outward ceremonie ? He said , partly it doth . I said , S. Pet saith , Not the washing of water that purgeth the filth of the flesh , but a good conscience consenting vnto God , is acceptable to him . Bonner . How say you to the masse sirra ? Haukes . It is detestable , ab●minable , and profitable for nothing . Then he said , what say you to the Epistle and Gospell ? I said it was good if it were well and rightly vsed . Bonner . What say you to the Consite●r ? Haukes . It is abominable and detestable , and a blasphemie against God and his sonne , to call vpon any , to trust in any , or to pray to any , saue onely to Christ Iesus . Bonner . To trust to any we bid you not , to pray to them wee bid you ; for you pray to God by them , as you cannot speake to the King and Quéene but by the meanes of one of the priui● chamber . Haukes . You say we must not trust in them ; and S. Paule saith , How should I call on them in whom I trust not ? Bonner . Would you haue no body pray for you when you are dead ? I said , so long as we are aliue the prayers of the righteous are a●ailable ; but when we are dead they profit not ▪ for Dauid faith , No man can deliuer his brother from death : and Ezechiel ●aith , Though Noe , Daniel , and Iob dwelt amongst them , yet can they exceed no further then them selues . Then he said to Harpsfield , you sée this man hath no need of our Lady , nor of any blessed Saints . An old Bishop that lost his liuing for ●arrying a wi●e , came to Bonner with a gift , and he sent for me , and tolde him how that I had a childe and would not ha●e it christned . I said I de●ie not baptisme . Then he said angerly , Thou ●oole , thou cann●st not tell what thou wouldst haue . I said a Bishop must be 〈…〉 not giuen to anger . Thou iudgest me angrie , 〈◊〉 by my faith I am not . Then said the old Bishop , Alas y●ng man , you must be taught by the Church , and by your ancients , and doe as your fathers haue done . Bonner . No , no , he will haue nothing but Scripture , he will haue no ceremonies in the Church . But what say you to holy water ? Haukes . I say to it as to the rest , No , said he , that is proued by the Scripture , in the booke of Kings , when Elizeus threw salt into the water . I said the waters were corrupt , and by this he made them sweete and good ; so when our waters be corrupt , if you by putting in salt can make them sweet , cleere , and wholsom we wil the better beleeue your ceremonies . Bonner . How say you to holy bread ? I asked , what scripture haue you for it ? he said Christ sed fiue thousand men with fiue loa●es and three fishes . Haukes . Will you make that holy bread ? there Christ dealt fish with his holy bread : then he said , looke how captions he is : and I said , Christ did not this miracle because you should do the like , but to cause vs to credit and beléeue his word and doctrine . Bonner . You will beleeue no doctrine but that which is wrought by miracles . I said no : for Christ saith these tokens shall follow them that beleeue me , they shall speake new tongues and cast out diuels , and if they drinke poyson it shall not hurt them . Then he asked with what new tongues we speake . Haukes . When I knew not Gods word I was a blasphemer and filth●e talker , but since I knew Gods word , I haue giuen laude , praise , and thankes to God with the same tongue . Then he said , how cast ye out Diuels ? I said , whosoeuer doth credite and beleeue Gods word shall cast out Diuels . Then he asked me if euer I dranke any deadly poyson . I said yea forsooth , I haue drunken of the pestilent traditions , and ceremonies of the Bishop of Rome . Bonner . Thou art an Hereticks , and thou shalt be burned if thou continuest this opinion : you thinke we are affraid to put you to death , there is a brother-head of you , but I will breake it I warrant you . Haukes . Christ nor his Apostles neuer killed any for their Faith : he said , Paule did excommunicate , I said , There is difference betwixt excommunicating and burning : he said , Peter destroyed the Man and his Wife in the Acts. I said , They lied against the Holy Ghost , which serued nothing for his purpose : Then he saide , well , you graunt one . I said , If you will haue vs grant you to be of God , then shew mercy , for he requireth mercy : so he went to dinner . The next day Fecknam talked with me . Feck . Are you hee that will not haue your child christned , but in English , and will haue no Ceremonies . I said , I refuse not that which the Scripture commandeth : he said , Cer●monies are to be vsed by the Scriptures , how say you to Paules breaches . Hauks . I haue read , that there went Partlets and Napkins from Pauls body , is it that you meane ? he said , yes , what say you to those Ceremonies : I say nothing to the Ceremonies ; for the Text saith , It was God that wrought , and not the Ceremonies . Feck . How say you to the woman that touched the hem of Christ vesture , did not her disease depart by that ceremonie : I said there went vertue from Christ as himselfe said : whether was it his vertue , or his besture that healed the woman : He said both , I said then is not Christ true : For hee said , Thy Faith hath made thee whole . Feck . How say you Sirrha , Christ tooke bread and brake it , and said , Take , eate , this is my body : is it not so : I said I doe not vnderstand it so : Then hee said Christ is a lyer : I said , I thinke you will prooue him so : for euery word that Christ spoke is not to bee vnderstood as hee spoke it : For hee said , I am a Doore , a Vine , a King , a Way , &c. Hee said hee spake this in parables . Haukes . No forsooth , then Christ would haue said , I am like vnto a Doore , to a Uine , to a King , to a Way : He said these pla●es make nothing for you : but I perceiue you build vpon Latimer , Cranmer , and Ridley : I said they be godly learned men . Feck . Wilt thou trust to such dolts , one of them hath written in his booke that the reall presence is in the Sacrament ▪ Ridley preached at Paules Crosse that the Diuell beleeued better then you , for he beleeued Christ is able to make of stones bread , and you will not beleeue Christs body is in the sacrament , yet thou buildest thy faith vpon them . Haukes . What they haue done I know not , but what they do I know : I build my faith vpon no man. If these and many more should recant , yet will I stand to that which I haue said , and then they departed . The next day Doctor Chadsey comming to the Bishop , I was sent for into the Garden . Bonner . He thinketh there is no Church but in England and Germany . I said , and you thinke , there is no Church but at Rome . Chad. How say you to the Church of Rome ? I said it is a Church of a sort of vicious Cardinals , Priests ▪ Monks , and Friers , which I will neuer credit nor beleeue : then he said ▪ what say you to the Pope ? Haukes . From him and all his detestable enormities good Lord deliuer vs : he said so we may say , from King Henry the eighth and all his detestable enormities , good Lord deliuer vs. Bonner . He will not come into the Chappell , he cannot abide the masse , nor the sacrament , nor any seruice but in English : then Chadsey said , Christ neuer spake English. Haukes . Neither spake he in Lattine , but alwaies in such a tongue as they vnderstood . And Saint Paule saith , Tongues profit nothing , if a Pipe or a Harpe make no certaine sound , who can prepare himselfe to battaile : So if wee heare a tongue that we vnderstand not , we receiue no profit . Bonner . The Catholike Church ordred , that the Latine seruice should serue thorow the whole world , that they might pray in one tongue , that there be no strife . I say , this did your Councels of Rome . Chad. You are to blame to reprooue the Councells through the whole World. Haukes . Saint Paule reproueth them , saying ; If any preach any other Doctrine then that which I haue taught , doe you hold him accursed : Then he said , hath any preached to you any other Doctrine . I said yes , since I came into this house , I haue beene taught praying to Saints , and to our Lady , and to trust in the Masse , holy Bread , and holy water , and in Idols : he said they taught him not amisse in that : I said , cursed bee he that teacheth me so , and I will not credit him nor beléeue him . Chad. What be those Idols you are offended with ; I said the Crosse of wood , Siluer , Copper , or Gold , &c. Boner . I say euery Idoll is an Image , but not euery Image an Idoll : if it be an Image of a false God it is an Idoll : but if an Image be made of God himselfe it is no Idoll but an Image . Haukes . Lay your Images of your true God , and of your false God together , and both your Image and Idoll haue hands and feele not , eyes and see not , feete and goe not , mouthes and speake not ; so there is no difference . Chad. God forbid I should reioice in any thing but in the crosse of Christ : I asked him whether he vnderstood Paul : so he answered me not . Boner . When can we haue a godlier remembrance when wee ride by the way then to see the Crosse : I said if it were such profit , why did not Christs Disciples take it vp , and set it on a pole , and carry it in procession , with Salua festa dies . Chadsey said it was taken vp . Haukes . You say Elenor tooke it vp , and she sent a peece of it to a place of Religion , where I was with the visiters at the dissolution , and we called for the peece of the crosse , which was so esteemed , and had robbed so many , and made them commit Idolatry ; and it was but a peece of a Lath couered ouer with Copper , and double gilded , as it had béen cleane gold : Then the Bishop cryed fye on him , and hey left me : And Chadsey said , it was pitty I should liue , and I said I had rather die , then liue in this case . The Bishop after writ somewhat that hee should set his hand too , and there was in it , that I Thomas Lankes had talked with mine Ordinarie , and with certaine good , godly and learned men : Hee answered , hee would not grant them to bee good , godly , and learned men : After also hee told the Bishop , as for your cursings , raylings , and blasphemings , I care not for them : for I know the mothes and wormes shall eate you , as they eate Wooll or Cloth , and at length with diuers others in the month of Iune hee was condemned , and beeing carried into Essex , at Cophall , by martyrdome , he changed his life : His friends priuily desired him , that in the middest or the flame , he would shew some token that they might bee certaine whether the paine were so great that one cannot keepe his minde constant therein , which hee promised to doe , and if it were tolerable to hold vp his hands ouer his head , and when his breath was taken away , his skin drawne together , his fingers consumed in the fire , and all men looked that hee would giue vp the Ghost , Hee mindfull of his promise● made did lift vp his hands halfe burned , and burning with heate aboue his head to the liuing God , euen on a sodaine , and with great reioicing , striketh them three times together : by which thing , contrarie to all mens expectation béeing seene , there followed so great reioycing , and cry of the multitude , as though heauen and earth would haue come together , and presently he sunke downe , and gaue vp the Ghost . THOMAS WATS . HE was of Billerica in Essex , beeing brought to the Bishop of London ▪ hee put certaine Articles to him : The effect of the answere whereof followeth . That he hath and doth beleeue that Christs body is in heauen , and no where else : and that hee will neuer beleeue that Christs body is in the Sacrament , and that the Masse is full of Idolatry and abhomination , neuer instituted by Christ , and that he neuer did nor doth beleeue that a Priest can absolue him of his sinnes : but he beleeueth it is good to aske councell at the Priests mouth : and he confessed that he said openly in the sessions , that all that is now vsed and done in the church is abhominable , hereticall , and scismaticall , and altogether naught . And he doth beleeue , that the Pope is a mortall enemy to Christ , & his Church : and that hee prayeth as Tooly did , that we may be deliuered from the tyrannie of the Pope and all his enormities . And after he had been many times brought before Boner , and his company , and the Bishop perceiuing , neither his threatnings , nor flattering promises , nothing to preuaile : he condemned him , and after he was carried to Chemes-ford , & there most patiently and constantly sealed his faith with his bloud , by most cruell fire . The morning before hee died , hee said words to this effect to his Wife and Children . Wife and good Children , I must now depart from you ; henceforth I know you no more , but as the Lord hath giuen you to mee , so I giue you againe vnto the LORD , whom I charge you to obay and feare , and beware that you turne not to this abhominable papistry , against the which I shalll ano●e by Gods grace giue my bloud . Let not the murthering of Gods Saints be any cause for you to relent : but take occasion thereby to be stronger in the Lords quarrell , and I doubt not but hee will bee a mercifull father vnto you , and then I kissed them all , and was carried vnto the fire . When he came to the stake hee kissed it , and then hee said so my Lord Rich , beware , beware , for you doe against your conscience herein , and without you repent , the Lord will reuenge it , for you are the cause of my death . Thomas Osmond , Fuller , William Bamford , alias Butler , Nicholas Chamberlain , Iohn Ardley , and Iohn Simpson . THese were sent out of Essex vnto Boner , to be examined , they had the same Articles ministred vnto them , and agreed all in the same answeres in substance , that Thomas Wats next aforesaid made , and when by no meanes they could be perswaded from their constancie , being many times sent for , they were at last condemned , and burned in seuerall places in Essex , Chamberlain at Colchester , Thomas Osmond at Maning-tree , William Bramford at Harwidge . Iohn Ardley told Boner , my Lord neither you nor any of your Religion is of the Catholick Church , for you are of a false Faith , and shall bee deceiued at length , beare as good a face as you can , you will kill the innocent bloud , and you haue killed many , and ▪ o● gee about to kill more , if euery hayre of my head were a man , I would suffer death in the Faith that I am in . At ●he Examination of Simpson and Ardley , there were a great multit●de of people assembled in the Church of Paules round about the Consistory : The Bishop being angry with their bold answeres , cryed alowd , haue him away , haue him away : Wh●n the people in the Church heard these words , thinking the prisoners had their iudgements , they seuered themselues to make way , which caused such a noise in the Church , that they in the Consistory were amazed : The Bishop asked what was the matter : The standers by said there was like to be some tumul● , for they were together by the eares : The Bishop with the rest of the Court ranne away to the doore that goeth into the Bishops house , but the rest being lighter footed then the Bishop , recouered the doore first , and thro●ging hastily to get in , kept the Bishop out : and cried saue my Lord , saue my Lord : whereby they gaue the standers by good matter to laugh at , whereby th●se were a little while stopped of 〈◊〉 Iudgement : but not long after they were called to the fire : Iohn Simpson suffered at Rochford , and Iohn Ardley at Rayby . IOHN BRADFORD . HE was borne at Manchester in Lan●aster : On the 13. day of August , in the first yeare of Qu●ene Mary : Master Bourne , Bishop of Bathe , made a beastly Sermon at Paules Crosse to set vp popery , as before is said : Boner being present , the people were ready to pull him out of the Pulpit , and a Dagger was hurled at him , and being put from ending his Sermon , he intreated Bradford being with him , to speake and appease the people , when hee came into the place of the Preacher , all the people cryed Bradford , Bradford , God saue thee Bradford : And after they heard his godly exhortation they left off their raging . Bourne thought himselfe not yet sure of his life , vntill hee was safely housed , th●ugh the Sheriffe and Mayor were ready to help him . Wherefore hee desired Bradford not to depart from him vntill hee was in safety , and ●radford went at his backe shaddowing him with his Gowne : Amongst whom one G●ntleman said : Ah Bradford , Bradford , thou sauest him that will helpe to burne thee : I giue thee his life for if it were not for thee , I would runne him through with my sword , within three dares after Bradford was sent for to the Tower , and there the Councell charged him with sedition for this matter , and committed him to the Tower , and from the Tower to the Kings Bench in Southwarke , and after his condemnation vnto the Counter in the Poultry , whilst hee remained in these two prisons he preached twice a day continually almost two yeares . After he was brought with Bishop Farrax as a●oresaid , before the Lord Chancellor , and the Queenes Commissioners : after the Lord Chancellor had laid vnto his charge the aforesaid sedition at Paules , and Boner had bore witnes against him , and Bradford had shewed his innocency , and affirmed that notwithstanding Boners seeing and saying , yet the truth I haue told , as at the day of Iudgement wi●l appeare , in the meane time because I cannot be beleeued , I am ready to suffer what God will licence you to doe to me . Chan. To leaue this matter , wilt thou returne againe , and doe as wee haue done , and thou shalt receiue the Queenes mercy and pardon . Brad. My Lord , I desire mercy with Gods mercy , but mercy with Gods wrath God keepe me from : Well said he , if thou wilt not receiue mercy offred vnto thée , know for a truth , that the Queene is minded to make a purgation of all such as thou art . Bradford answered , I would be glad of the Queenes mercy , to liue as a subiect without a clogge of Conscience , otherwise the Lords mercy is better to me then life , and I commit my life into his hands that will keep it , that none can take it away without his pleasure : There are twelue houres in the day as long as they last no man shall haue power thereon ; therefore his good will be done : Life in his displeasure is worse then death , and death in his true fauour is true life . And after he had béen thrée times called before the Lord Chancellor , at all which times there was no arguments of diuinitie but about transubstantiation : For denying whereof , and affirming that the wicked doe not receiue Christ , though they receiue the Sacrament he was condemned : after this the Archbishop of York and the Bishop of Chichester came to him , and argued this point ▪ and after them two Spanish Friers , and diuers others at other times : The summe of his Doctrine herein followeth . Reasons against Transubstantiation , gathered by IOHN BRADFORD . 1 TErtullian saith that which is former is true , that which is later is false . Transubstantiation is a late Doctrine ; for it was not generally defin●d vntill the Councell of Laterane , about the yeare one thousand two hundred and fifteene , vnder Innocent 3. before it was free to beleeue it , or not beleeue it : Ergo , the Doctrine of Transubstantiation is false . 2 That the words of Christs Supper be figuratiue : the Circumstances of the Scripture : the proportion of the Sacraments : the sentences of all holy Fathers : For a thousand yeares after Christ doe all teach : It followeth there is no Transubstantiation , 3 The Scriptures doe witnes that the Lord gaue bread to his Disciples , and called it his body : He took bread in his hands : hee gaue thankes ouer bread , he brake bread , and gaue bread to his Disciples : As Ireneus , Tertullian , Origene , Cyprian , Epiphanius , Augustine , and all the Fathers of antiquitie doe affirme : but in asmuch as the substance of bread and wine is another manner of thing : then the substance of the body and bloud of Christ , it is plaine there is no Transubstantiation . 4 The bread is no more transubstantiated then the wine : CHRIST calleth that the fruit of the Uine , saying , I will drinke no more of the fruit of the Vine : Therefore by Christes wordes it was not Bloud but Wine : therefore it followeth there is no Transubstantiation : Chrysostom vpon Mathew and Cyprian , doe confirme this reason . 5 The bread is called as well Christs mysticall body , as his naturall body : for the same spirit that saith the bread is my body ; saith also , wee being many are one body , but it is not the mysticall body by transubstantiation , no more is it his naturall body by transubstantiation . 6 The words ouer the Cup are not so effectuall as to transubstantiate it int● the New Testament : Therfore the words spoken ouer the bread , are not so mighty to make Transubstantiation . 7 The Doctrine of Transubstantiation doth not agree with the Apostolick and mother Churches , which receiued there Doctrine of the Apostles , who receiued it of Christ , and Christ of God : as of Gréece , of Corinthus , of Philippos , Collosia , Thessalonica , Ephesus , which neuer taught Transubstantiation : yea , it agreeth not with the Doctrine of the Church of Rome , taught in times past , for Gelasius the Pope doth manifestly confute the errour of transubstantiation , and reproueth them of sacriledge , which diuide the mysterie , and keep the Cup from the lay people : Therefore the Doctrine of transubstantiation agreeth not with the truth . Communication betwixt the Archbishop of Yorke , and the Bishop of Chichester , with BRADFORD in prison . York . HOw know you the word of God but by the Church ? Brad. The Church is a meane to bring a man to the more spéedy knowledge of the Scriptures , as the woman of Samaria was a meane that the Samarita●s knew Christ : but when as they had heard him speake , they said now wee know that he is Christ , not because of thy words , but because we our selues haue heard him : so after we come to the hearing and reading of the Scriptures , shewed vnto vs by the Church : we beleeue them , and know them as Christs sheepe , not because the Church saith they be the Scriptures , but because they be so , wee being assured thereof by the spirit which wrote and spake them . Yorke . In the Apostles time the word was not written . Brad. True , if you meane it for some bookes of the New Testament : but for the Old Testament , Peter telleth vs it is a more sure word of Prophesie , not that it is so simply , but in respect of the Apostles , which being aliue and compassed with infirmities : by reason whereof men might perchance haue found fault with their preaching , they attributed vnto the Prophets more firmenes , as wherewith no fault could be ●●und : albeit in verity no lesse obedience and faith ought to be giuen vnto the one , then the other ; both proceeding of one Spirit of truth . York . Ireneus and others doe magnifie much , and alledge the C●urch , and not the Scriptures against the heretickes . Brad. They had to doe with such-hereticks as did deny the Scriptures , and y●t did magnifie the Apostles : so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught , and which did still retaine the same Doctrine : then the alledging of the Church cannot be principally vsed against me , which am so farre from denying the Scriptures , that I appeale vnto them vtterly as to the onely Iudge . Yorke . A pretty matter that you will take vpon to Iudge the Church : where hath your Church been hitherto ? for the Church of Christ is Catholick and visible , hitherto . Brad. I doe not Iudge the Church when I discerne it from the congregation , which is not the Church , and I neuer denied the Church to b● Catholick , and vi●●ble ; although at some times it is more visible then at other times . Chichest . Where was your Church forty yeares agone , which allowed your Doctrine : I said I would tell him , if he would tell mee , where the Church was in Helias his time , when Helias said , he was left alone : he said , that is no answere . Brad. If you had the same eyes wherewith a man might haue espied the Church , then you would not say it was no answer : The fault why the Church is not s●●ne of you , is not because the Church is not visible , but because your eyes are not cléere ●●ough to sée it . Chich. You are much deceiued in making this collation betwixt the Church then and now : Yorke said , it was very well spoken , for Christ said , I will build my Church , and not , I do , or haue built it . Brad. Peter teacheth me to make this collation , saying : As amongst the people there were false Prophets , which were most in estimation before Christs comming , so shall there be false teachers amongst the people after Christs comming , and verie many shall follow them : and as for your future tense , you wil not conclude Christs Church not to haue béene before , but rather that there is no builder in the Church but by Christ onely , in that he saith ; I will build my Church , for Paul and Apollo be but waterers . York . He taketh vpon him to iudge the Church , a man shall neuer come to certainty that doth so . Brad. I speake simply that which I thinke , and desire reasons to answere my Obiections : assuredly you did well to depart from the Romish Church , but you haue done wickedly to coupple your selues to it againe , for you can neuer proue it , which you call the mother Church , to be Christs Church . Chichest . You were but a Childe then , I was but a young man , come from the Uniuersitie , and went with the World , but it was alwaies against my conscience . Brad. I thinke you haue done euill , for ye are come , and haue brought others to that wicked man which sitteth in the Temple of God , which is the Church , for it cannot be vnderstood of Mahomer , or any out of the Church , but of such as beare rule in the Church . Yorke . Sée how you build your Faith vpon the most obscure places of the Scripture to deceiue your selfe , as though you were in the Church which are not . Brad. Well my Lord , though I might by truth iudge you and others , yet will not I vtterly exclude you out of the Church , but I am not out of the Communion of the Church , for it consisteth in Faith. York . Loe , how you make your Church inuisible , for you would haue the Communion of it to consist in Faith. Brad. To haue Communion of the Church , néedeth not visiblenesie of it , for Communion consisteth in Faith , and not in exterior Ceremonies , as appeareth by Paul , which would haue one Faith : and by Ireneus to Victor , saying ; disagréeing of fasting should not breake the agréeing of Faith. Chichest . That place hath often wounded my conscience , because we disseuered our selues from the Sea of Rome . Brad. God forgiue you , for you haue done euill to bring England thither againe . Yorke . He read a Paper of Common places , how many things held Saint Augustine in the Church , consent of people and Nations authority , confirmed with Miracles , nourished with hope , increased with Charity , established with antiquity : the succession of Priests from Peters Seat , to this present Bishop : lastlie , the verie Name of a Catholique doth hold me in . Paint me but your Church thus . Brad. This maketh as much for me as for you , but all this , if they had béene so firme as you would make them , might haue béene alledged against Christ and his ●postles , for there was the Law , and the Ceremonies , consented on by the whole people , confirmed with Miracles , Antiquity , and continuall succession of Bishops from Aaron . Cich . You make to much of the State of the Church before Chrs●s comming . Brad. Therein I do but as Peter teacheth , and Paul very often ; you would gladly haue your Church héere very glorious , and as a most pleasant Lady , but as Christ saith , so may the Church say ; Blessed are they that are not offended at me . Yorke . You thinke none is of the Church but such as suffer persecution . Brad. Paul saith , All that will liue godly in Christ , must suffer persecution : sometime Christs Church hath rest heere , but commonly it is not so , especially towards the end her forme will be more vnséemly . York . Where is your Church that hath consent of people and Nations , as S. Augustine saith . Brad. Euen all people and Nations that bee Gods people , haue consented with me , and them in the Doctrine of Faith. Yorke . Saint Augustine speaketh of succession from Peters Seat. Brad. That seat then was nothing so much corrupt as it is now . York . Well , you alwaies iudge the Church . Brad. No my Lord , Christs shéepe discerne Christs voyce , but they iudge it not so : they discerne the Church , but not Iudge her , yet full well may wee iudge the Romish Church , for she obeyeth not Christs voyce , and Christs true Church doth . He asked me wherein : I said , in Latine Seruice , and robbing the Laity of Christs Cup in the Sacrament , and many other things , in which it committeth most horrible sacriledge . Yorke . Latine Seruice was appointed to be sung and had in the Quire , where onely were those that vnderstood Latine : The people sitting in the body of the Church , praying their owne priuate prapers , and this may well be yet séene by making of the Chancell and the Quire , so that the people could not come in or heare them . Brad. In Chrysostomes time , and S. Ieromes time , all the Church did answere with a loud voyce , Amen . Whereby we may sée , that the prayers were made so , that the people both heard and vnderstood them . York . We léese our labour , you seeke to put away all things that are told you for your good , your Church no man can know : I said , yes that you may : He said , I pray whereby . Brad. Chrysostome saith onely by the Scriptures , and this he speaketh very oftentimes , as you know . York . That is or Chrysostome , In opere imperfecto , which may bee doubted of the thing , which the Church may be best knowne by , is succession of Bishops . Brad. Lira well writeth vpon Mathew , that Ecclesia non consistit in homi●●bus ratione potestatis secularis , aut ecclesiasticae , sed in hominibus in quibus est notitia vera , & confessio fidei & veritatis . And Hilarius writeth to Auxentius , that the church is rather hid in Caues , then eminent in chiefe seats : then after they had been there thrée houres , they were called away . Iohn Leafe burned with Maister Bradford . THis Iohn , was an Apprentice with a Chandler in Christ-Church in London , eighteene yeares old , borne in Kirkley M●●eside , in the County of Yorke , hee was examined before Bonner : he said , that after the words of consecration in the Sacrament of the Altar , ouer the Bread and Wine , there was not the true and naturall body and blood of Christ in substance : and as it is now vsed and beleeued in the Realm of England , it is abhominable Idolatry : And he beleeued , that after consecration , it remaineth Bread and Wine as it was before , and it is receiued in the remembrance of the death and passion of Christ , and so spiritually in Faith they receiue Christs body and blood . And he affirmeth , that Auriculer confession is not necessary to be made vnto a Priest , and it is no point of soules health to beléeue that the Priest hath any authority by the Scriptures , to remit sins . And being asked if he had béene Maister Rogers his Scholler , he graunted it so to be , and he did beléeue the Doctrine of the said Rogers , and the Doctrine of Byshop Hooper , Cardmaker , and others of their opinion , which of late were burned for Christ , and that he will die in that Doctrine : and the Bishoppe moouing of him to vnitie of the Church , He said , My Lord , you call mine opinion Heresie , it is the true light of the Word of GOD , and hee would neuer forsake his well grounded opinion whilst breath was in his bodie : Whereupon he was condemned . When these two came to the stake in Smithfield to be burned , Maister Bradford lay prostrate on the one side of the stake , and the young man on the other , praying a space , vntill the Sheriffes man bad Maister Bradford arise , then they both rose . Maister Bradford desired the Sheriffe that his man might haue his apparell , which he granted him . When he was vnready , he said ; O England , England , repent thee of thy sinnes , beware of Idolatry , beware of false Antichrists , that they deceiue thée not . Then the Sheriffe bad tye his hands , if he would not be quiet : He said , I am quiet , God forgiue you this . One of the Officers that made the Fire said ; If you haue no more learning then that , you are but a foole , and were best to hold your peace : Then Maister Bradford answered no more , but asked the world forgiuenesse , and forgaue all the world , and prayed the people to pray for him , and ●id the young man be of good comfort , for we shall haue a merry Supper with the Lord this night , then he imbraced the Réeds and said : Straight is the way , and narrow is the gate that leadeth to eternall saluation , and few there be that finde it : In the Booke at large thou maist sée many godly Letters of his . This Maister Woodroffe , Sheriffe , as he would not suffer Maister Bradford to speake , but bad his hands to be tyed : so , or worse , he serued Maister Rogers , and all that were burned , where the other Sheriffe would weepe at their burning , he would laugh at it , and would restraine and beat the people , who were desirous to take them by the hand . In fine , the foresaid Maister Woodroffe , after the burning of Maister Bradford , as soone as he came home , was taken lame both arme and legge , so that after hee could neuer stirre out of his house , nor scarse mooue himselfe . WILLIAM MINGE . THe next day after Bradfords death , William Minge , Priest , died in Maidstone Iayle , being in bonds for Religion , and had suffered martyrdome if hee had liued , for he died in great constancy and boldnesse . Iohn Bland , Iohn Frankesh , Nicholas Scheterton , Humphrey Middleton . THE twelfth of Iune Iohn Bland , Iohn Frankesh , Nicholas Scheterton , and Humphrey Middleton , were all foure burned at Canterbury together : Frankesh and Bland were Ministers of the Church there , and Preachers of Gods word . Bland was twice or thrice cast into Prison before for preaching the Gospell , and was deliuered at the sute of his friends , and yet preached the Gospell againe as soone as euer hee was deliuered . His friends would againe haue deliuered him , if he would haue promised to abstaine from preaching : hee stood in it so earnestlie , that he would admit no such condition , expressing the example of Saint Paul , Who shall separate vs from the loue of Christ , shall tribulation , or anguish , or hunger , or nakednes , or danger , or persecution , or the sword , &c. These were tumbled and tossed from prison to prison , from sessions to sessions , a yeare and almost a halfe , and at the last they were condemned for denying the reall presence in the Sacrament . The substance of a letter , written by Nicholas Scheterton to his mother : These are to wish you , increase of grace and wisedome , that you may sée the crafty bewitching of Satan , our mortall enemy , which doth not onely openly , but vnder colour of deuotion , deceiue them which kéepe not a diligent eie vpon him , but hauing confidence in mans traditions , & customes of the world , leauing the commandements of God and testament of Christ , do grow more into superstition and hypocrisy , then into wisdome and true holinesse . Sathan by his Ministers , maketh many beléeue , that those things which they compel vs vnto for their bellies sake , haue many godly significations , although they bee most contrary to Gods will : as the Serpent in Paradise said to Eue ; hath God commanded you not to eat of the trée of knowledg , but you shall not die : so say our ministers , hath God commaunded you that you shall not make any Image . Tush say they , what harme can they doe , may we not remember God the better when we sée his Image , for they are good bookes for Lay-men , ( but indéed they are better for the Priests , because they receiue the offerings ) and as true as the promise of the Serpent was kept with Eue ; so is the perswas●on of the Priests found vnto vs : for as Adam and Eue did become like GOD in knowing of good and euill , so are we in remembring God by his Images . For Adams eyes were so opened , that he lost both innocency and righteousnesse , and became most miserable of all Creatures ; so we , by remembring Christ by Images , haue forgotten his Commandements , and counted his Testament , confirmed with his blood , for starke madnesse or heresie . We haue so miserably remembred him , that of all people we are most blind , and this is because we wil presume to remember God by breaking of his Law , there●ore except we repent , God will remember vs in his wrath : They will say , where went hee to schoole , is hee wiser then our great Doctors , that haue studied all their life ? and they say it is good hay , although we our selues smell it musty , yet we must beléeue it is swéete , and then pay them well for their so saying , and then all is safe . But I may say to them , what Sir ; you be wiser then Christ , and God the Father , or the Holy Ghost ? what , wiser then the Prophets or the Apostles , and all holy Martyrs ? where had you your high learning , it is a very strange learning , that neither God the Father , nor Christ , nor his Apostles could reach to the knowledge of it , but vaine men are neuer without some shift , peraduenture they wil not be ashamed to say ; that Christ comming on his Fathers message , did forget halfe his arrant by the way : for it is hard to find one thing in the Church as he left it , so Rumishlie hath Antichrist turned the Church vp-side-downe for lucre sake . Some will say , why should we condemne our Fathers that liued thus ? they did according to their knowledge , therefore we condemne them not , but let vs take héede they condemne not vs : for if they had heard the word and béene warned as wee are , it is to be thought they would haue more thankfully receiued it , then we ; yea , they were more faithfull in that which they knew , then now many are , therefore they shall condemne vs , if we do not embrace this grace now offered : our disobedience is greater then their ignorance , wherefore if we will méete our Fathers in ioy , let vs not refuse the mercy offered more largely to vs then to them , God will not beare it at our hands , to turn● back being we are deliuered . Remember Lots Wife . Iames Treuisam . HEe was of the parish of Saint Margarets in Lothburie : he was lame and kept his bedde , and could not rise out of it a long time ; one Iohn Smale his seruant read to him on the Bible ; in the meane time Berd the Promoter came into the house , and went vp the Staires , where he found foure persons besides Treuisam and his wife , which he carried to the Counter , where they remained a fortnight , and he brought a Cart to the doore to haue the lame man to Newgate , but that his neighbours intreated for him , and put in sureties for his appearance . One Master Farthing the parson came to him , and communicated with him , and they agréed well . Then one Toller méeting the Priest , said , if you be agréed I will accuse you , for he denieth the Sacrament of the Altar : then the parson went to him againe , and then they could not agrée ; whereupon the parson told Bonner , and hee said he should be burned , and if he were dead he should be buried in a Ditch ; so when he died he was buried in More-fields , the same night he was digged vp , and his sheet taken away , and he left naked vpon the ground , then the owner of the field buried him againe , and fortnight after the Somner came to his graue , and summoned him to appeare at Paules before his Ordinary ; but what more was done , I haue no certainty of . Nicholas Hall a Brick-layer , and Christopher Wayde of Dartford . THese were condemned by Maurice Bishop of Rochester for denying the reall presence in the Sacrament , and saying the Masse was abominable , Hall was burned at Rochester , and Wayde at Dartford . Margerie Polley widdow . SHe was wife of Richard Polley of Pepingbery , and was condemned by the said Bishop of Rochester for saying he neither allowed the Deity of the sacrament nor the absurditie of their masse , and was burned at Tunbridge . Derick Caruer , Iohn Launder . CAruer was of Brighthamsted in Sussex , and Launder was of Godstone in Surrey , that together with Thomas ●ueson and William Veisie , with others to the number of twelue , being together at prayers , and saying the seruice as in King Edwards time , in the house of Dericke , they were apprehended by one Master Edward Gage . Dericke was condemned by Bonner for saying that after consecration of the Sacrament there remaineth Bread and Wine , and not the flesh and bloud of Christ naturally , and that there is no sacrifice nor saluation to a Christian in the Masse , except it were said and vsed in the mother tongue , and likewise also that the ceremonies of the Church are not profitable for a Christian. And as touching Auricular confession , he said it was necessary to goe to a good Priest for counsaile , but the absolution and laying handes on a mans head by the Priest , as it is now vsed , is not profitable , and that the faith and doctrine now taught is not agreeable to GODS word , and that Hooper , Cardmaker , and others of their opinion which were late burned , were good Christians , and did preach the doctrine of Christ. Iohn Launder was coudemned by the said Bonner for affirming that whosoeuer doth teach or vse any other Sacraments then the Lords Supper and Baptisme , or any other ceremonies , he beleeueth that they were not of the Catholique Church , but abhorreth them , and that he himselfe is a member of the true Catholique Church : he denied the reall presence in the Sacrament , but he beleeueth that when he receiueth the materiall Bread and Wine it is in remembrance of Christs death , and that he eates Christs body and bloud by faith , and no otherwise , and that the Masse is naught and abominable , and directeth against Gods word , and that the gloria in excelsis , the Creed , Sanctum , Pater noster , Agnus and other parts of the masse be of themselues good , yet being vsed amongst other things , are naught also , and that auricular confession is not necessary to be made to a Priest , but to God , and that none but Christ hath authoritie to absolue sinnes . Derick being asked whether he would recant : your doctrine , quoth he , is poyson and sorcerie : if Christ were here you would put him to a worse death then he was put to before . You say you can make a God , you can make a Pudding as well : your ceremonies in the Church are beggerie , and poyson , and auricular confession is poyson and against Gods word : so they were condemned and burned . Derick was rich , but the ra●eners made such hauocke thereof , that his poore wife and children had little or none thereof : he was olde and past learning , yet when he was put into prison being ignorant of any letter in his booke , he could before his death reade perfectly . When he was burned they threw his booke into a barrell that he was burned in to be burned with him , but he threw it amongst the people , and the Sherife commanded vpon paine of death , in the King and Quéenes name to throw it into the fire againe : then he said , Deare brethren and sisters , as many as beleeue in the Father , the Sonne , and holy Ghost vnto euerlasting life , see you doe thereafter ; and you that beleeue in the Pope or any of his lawes , you beleeue to your vtter destruction , for except the great mercy of God you shall burne in hell continually . The Sherife said , if thou dost not beleeue in the Pope thou art damned , therefore speake to thy God that he may deliuer thee now , or else to strike me downe to the example of this people ; but he said vnto him , The Lord forgiue you that which you haue said . THOMAS IVESON . THis Iueson was condemned by the said Bonner for saying the Sacrament of the Altar is a very Idoll , and detestable before GOD as it is now-a-dayes ministred , and that the Masse is naught , and that auricular confession is not necessary , for that a Priest cannot forgiue sinnes , that baptisme is a token of Christ , as circumcision : he beléeueth his sinnes are not washed away therby , but only his body washed , and his sinnes washed only in Christs bloud , and that there is but two Sacraments , Baptisme and the Lords Supper , which now are not rightly vsed in England , & that all the ceremonies now vsed in the Church are superfluous and superstitio●s : and being earnestly labored withall to recant , said , he would not forsake his beléefe for all the goods in London . I doe appeale to Gods mercie , and will be none of your Church : and if there came an Angell from heauen to teach me other doctrine then that which I haue now , I would not beleeue him , whereupon he was burned . IOHN ALEWORTH . HEe died in prison at Reading for the testimonie of the truth , whom the Catholike Prelats , as their vse is , did exclude out of Catholike buriall . IAMES ABBES . THis Abbes be●ng examined by the Bishop of Norwich , he relented at their naughty perswasions : now when he was dismissed , and should go from the Bishop , he gaue him some money ; but after he was pittiously vexed in conscience , he went againe to the Bishop and threw him his said money which he had receiued , and said , it repented him that euer he had consented to their wicked perswasions : then the Bishop and his Chaplains laboured a fresh to win him againe , but in vaine , and so he was burned at Berry . Iohn Denley Gentleman , Iohn Newman , Patricke Pachington . AS Edmund Tyrell , a Iustice of Peace in Essex , came from the burning of certaine godly Martyrs , he me● with Iohn Denley and Iohn Newman , both of Maidstone in Kent , and vpon the sight of them ( as he bragged ) he suspected and searched them , and finding the confessions of their faith written about them , hee sent them to the Quéens Commissioners , who sent them to Bonner : the effect of the writing followeth ; In the Sacrament Christs bodie is figuratiuely in the Bread and Wine , spiritually he is in them that worthily eate and drinke the Bread and Wine , but really , carnally , and corporally he is in heauen , from whence he shall come to iudge the quicke and the dead . Then Bonner ministred articles vnto them and vnto Patrick Pachington , who all answered alike , to this effect following . The Catholike Church is built vpon the foundation of the Prophets and Apostles , Christ being the head corner stone : it is the Congregation of the faithfull dispersed through the whole world ; and two or three gathered together in Christs name are the members thereof . This Church doeth preach GODS holy word and minister the blessed Sacraments truely : the Church of England vsing the Faith and Religion which now is vsed is no member thereof , but is the Church of A●tichrist , the Bishop of Rome being the head thereof ; for they haue altered the Testament of GOD , and set vp a Testament of their own deuising , ful of blasphemy and lies , Christs Testament being that we should haue all things done for the edifying of the Church . The Masse now vsed is most abominable idolatrie and intollerable blasphemie : Christ ordained his Sacraments to be eaten together in remembrance of his death vntill he● come , and not to bee worshipped and to make an Idoll of them ; for GOD will not be worshipped in his creatures , but we must remember to praise him for his creatures : what is kneeling , holding vp your handes , knocking of the breast , putting off the cap , and making curtsie , with other superstition to the bread , but Idolatrie ? You obiect you worship not the Bread and Wine , but the body of Christ , borne of the Uirgin vnder the forme of Bread and Wine : but that is a very lye , for Christs body that was borne of the Uirgin is in heauen . Auricular confession is not good : if I haue offended God I must séeke to him for remission of sinnes by Christ : if I haue offended my neighbour , I must reconcile my selfe to him againe : if I were a notorious sinner , after the first and second adm●nition it ought to be declared to the Congregation , and the Minister hath power by the word to excommunicate me , and I am to be taken as a heathen , not for a day or for fortie dayes , but vntill I openly in the Congregation acknowledge my fault , and then the Minister hath power by the word to preach to me remission of sinnes by Christ. Touching Baptisme , Iohn Baptist vsed nothing but preaching the word and water , as appeareth by Christs baptisme and others : the Chamberlaine said to Philip ▪ Here is water , what letteth me to be baptized ? hee asked not for Creame , nor Oyle , nor Spittle , nor coniured Water , nor coniured Waxe , nor Crysome , nor Salt ; the like is to be said of the rest of the ceremonies of the Church . And he said there were but two sacraments , except they would make the Rainbow a Sacrament , for there is no sacrament but such as hath the promise annexed vnto it . Bonner séeing their vnmoueable constancie , after all meanes they could were vsed , they were condemned , and Denley was burned at Uxbridge : he sang a psalm in the fire ; then cruell Doctor Storie commaunded one to hurle a Faggot at him , which made him bléed on the face , whereat he left his singing and clapped his hand on his face : Doctor Storie said to him that flung the Faggot , truly thou hast marred a good old song ; then Denley put his hands abroad and sung againe . Not long after him Patrick Pachingham was burned at Uxbridge , and Iohn Newman was burned at Saffron Walden in Essex . RICHARD HOOKE . HEe neere about the same time and for the same matter that those formerly spoken of died for●gaue his life at Chichester . William Coker , William Hopper , Henry Lawrence , Richard Colliar , Richard Wright , William Steer● . THese being examined before the Bishop of Douer , and Harpsfield the Archdeacon of Canterbury and others , Henry Lawrence denied auricular confession , and would not receiue the sacraments because the order of the Scripture is changed in the order of the Sacrament ; and when the Suffragan made mention of the Sacrament , and put off his cap , he said , you néed not reuerence the same , and he said the Sacrament of the Altar is an Idoll , and being required to subscribe his hand , he wrote , Ye all are of Antichrist , and him ye follow . William Steere of Ashford being commanded of the Iudge to answere , bade him command his dogges , and not him , and said Dicke of Douer , meaning the Bishop , had no authoritie to set in iudgement against him , alledging that the Bishop of Canteburie that was in prison was his Dioccesan , and hee said he found not the Sacrament of the Altar in the Scripture , therefore he would not make any answer thereto . The Iudge speaking of the Sacrament put off his cap ; he said he needed not reuerence that so highly , saying withall that the Sacrament of the Altar was the most blasphemous Idoll that euer was . The other also denied the Sacrament , wherefore they were all condemned , and burned all in one fi●e at Canterburie . Elizabeth Warne , George Tankerfield , Robert Smith , Steuen Harwood , Thomas Fust , William Hall , Thomas Leyes , George King , Iohn Wade , Ioane Leyshford . THe Prisons of London being replenished with Gods Saints , and still moe and moe comming in , wherefore these ten were sent for of Bonner to be examined , and rid out of the way . The chéefe point he examined them of , was touching the corporall presence of Christs body and blood in the Sacrament , as the profitablest foundation for their Catholike dignity . Many other thinges were obiected against them , as not comming to Church , for speaking against the Masse , and for dispising their Ceremonies and Sacraments . Elizabeth Warne answered vnto them , I deny them all , and if Christ was in an error , then am I in an errour , wherefore she was condemned . Doctor Story was of some alliance vnto her , who deliuered her once by his earnest sute , before hee was Commissioner , but after he was Commissioner , he caused her , Iohn Warne her Husband , and her Daughter , to be apprehended , neuer leauing them , vntill hee had brought them all to Ashes . George Tankerfield of London , Cooke , borne in the Cittie of Yorke , he vtterly denied aur●culer Confession , and Transubstantiation , and affirmed that the Masse was naught , and full of Idolatry and abhomination : and affirmed that there were but two Sacraments . He told the Bishop he cared not for his Diuinity , for you condemne all men , and proue nothing against them , and he said the church whereof the Pope is supreme head , is not Christs Church ; and pointing to the Bishop he said to the people beware of him , and such as he is , these be they which deceiue you : Wherevpon he was condemned . ROBERT SMITH beeing asked by Boner when hee was Confessed : Hee answered , not since the time he had discretion : I am not commaunded of God to shew my sinnes to any of that sinfull number whom yee call Priests : He was a Painter , and hee told the Bishop hee had vsed his vocation better then hee had vsed his Bishoprick : Hee said hee neuer vsed the Sacrament , nor neuer would , because it hath not Gods ordinance , but rather it is directed to mocke GOD : I count it a detestable Idoll , and not GOD , but contrarie to GOD and truth : Then the Bishop said , hee should be burned : He answered , hee must not thinke thereby to quench the Spirit of GOD , nor make your matter good for your sore is too well seene to bee healed so priuily with bloud , euen the Children haue all your deeds in derision : so that though you patch vp one place with authoritie , yet it shall breake out in fortie to your shame : Then the Bishop said by my truth if thou wilt be shrieuen , I will tare this paper of thy examination : I answered , it would be too much to his shame , to shew it vnto men of discretion . Boner . Doe you not confesse there is a Catholick Church on earth . Smith . Yes verily : and it is builded vpon the Prophets a●d Apostles Christ Iesus being the head Corner stone , which Church maintaineth the word , and bringeth the same for her authoritie , and without it doth nothing nor ought to doe , and I am fully assured I am a member of the same Church . Boner . If my brother doe offend , and will not be reconciled , I must bring him before the congregation , where may a man finde your Church to bring his brother before the same . Smith . In the Acts of the Apostles , when the tyranny of the Bishops was so great against the Church of Iewry , they were faine to congregate in priuy places as they now doe : yet they were the Church of God. Boner . There Church was knowne full well , for Paul writ to the Corinthians to haue the man excommunicated that had lien with his Fathers wife . Smith . As the Church of Corinth was manifest to God and Paule , so is this Church in England , else you could not persecute it as you do . I being conuayed into the Garden , Doctor Dee , being one of the Bishops Chaplaines , came to me , and after much adoe about his God , I compelled him to say that it must needs enter into the belly and so fall out ●nto the draught : then hee said , What derogation was it to Christ , when the Iewes spit in his face ? and I answered , If the Iewes his enemies did but spit in his face , and wee being his friends throw him in the draught , which of vs haue deserued the greater damnation ? Doctor . Then he would haue Christs humanitie incomprehensible , bringing to serue his turne which way Christ came amongst his Disciples the doores being close shut . Smith . I haue as much to proue that the doores opened at his comming as you haue to proue that he came thorow the doores : for God that opened the prison doores for his Disciples , was able to doe the like for Christ ; but that maketh not for your purpose , for they saw , heard , and felt him , and so cannot you do in your sacrament . Then I was called for before Bonner , and my Lord Mayor was with him , and my articles were read , then said Bonner : Bonner . My Lord , they call me bloudie Bonner , where I neuer sought any mans blood , I haue stayed him from the Consistory this day , whither I might haue brought him iustlie : and heere before you I desire him to turne , and I will with all spéed dispatch him out of trouble . Smith . Why do you put on this visard before my Lord Mayor , to make him beléeue you séeke not my blood ? Haue not you burned my Brother Tomkins hand most cruelly , and after burned his body , and the bodies of a number more of Christs faithfull members . Then he questioned with me about the Sacrament , and I said , as the body is dead if the blood be gone , so their Sacrament is a dead God , because they take away the blood of Christ from his body , being the Cup is taken from the Layty : for if the Br●ad be his body , the Cup must bee his blood . Then Bonner rose , and my Lord Mayor desired me to saue my soule : I said , mine was saued by Christ , desiring him to pittie his owne soule , and remember whose sword hee carried : so with many foule farewels , we were sent to New-gate againe , and Boner gaue the Keeper charge to lay me in Limbo . The second Examination . Boner . THou saést there is no Catholick Church on earth : I said I haue answered you the contrarie , and it is written he said yea : but I must aske you this Question . Smith . Must you begin with a lye , it seemeth you determine to end with the same : but no lyer shall enter into the kingdome of God : I haue con●essed a church of God , as well in earth as in heauen , and yet all one Church , and one mans members , euen Christ Iesus . Boner . Well what saist thou by auricular Confession . Smith . It is needfull in Christs Church , but if it be needfull in your Church . it is to pick folkes purses , and such pick●purse matters is the whole rabblemene of your ceremonies , for all is but money matters that you maintaine : he said thou maist be ashamed to say so : I said I speake by experience , for I haue heard & seene the fruits of Confession , it hath béene a betrayer of Kings secrets ▪ and others who b●ing glad to be discharged of their sinnes haue giuen to Priests great summes of money to absolue them , and sing Masses for their so●les health . Boner . By the Masse if the Queene were of my minde , you should not talke before any man , but should be put in a S●ck , and a Dog tyed vnto the sam● , you should be throwne into the water . Smith . You and your predecessors haue sought by all meanes to kill Christ secretly , as appeareth by Master Hunne , whom your predecessor caused to be thrust into the nose with ho●e burning needles , and then hanged him , and said he hanged himselfe : and another of your predecessors , when he could not ouercome an innocent man by Scripture , he made him priuily to be snarled , and his flesh to be torne away with pincers , and told the people the rats had eaten him . Bonner . Then came in M. Mordant , and then he said , How sayest thou Smith to the seuen Sacraments ? Smith . I beleeue that in Gods Church there be but two Sacraments , Baptisme and the Lords Supper : as for your Sacrament of the Altar , and all your other Sacraments , they may well serue your Church , but Gods Church hath nothing to do with them . Bonner . Why , is Gods order changed in baptisme ? Smith . Yes , in hallowing the water , in coniuring of the same in baptising children , with annointing and spitting in their monthes , mingled with salt , and with many other lewd ceremonies : then be said , by the masse I was the shamelest hereticke that euer he heard speake : I said well sworne my Lord , you keepe a good watch . Bonner . Well M●ister Controller , you catch me at my words , but I will watch thée as well I warrant you : then quoth Mordant , I neuer heard the like in my life . I pray my Lord marke well his answer for Baptisme , he disaloweth therein holi● oyntment , salt , and other lawdable ceremonies . Smith . It is a shamefull blasphemy against Christ , to vse such mingle mangle in Baptisme . Boner . I beléeue if a child die without Baptisme , he is damned . Smith . You sha●l neuer be saued by that beléefe , I pray are we saued by water or by Christ : he said , by both . I said then , the water died for our sinnes ? and must you say that the water hath life , and it being our seruant , and created for vs , it is our Sauiour . This is a good doctrine , is it not . Bonner . How vnderstand you these words , Except a man bee borne of Water and the Spirit , and Christ saith ; Suffer little Children to come vnto me , and if thou wilt not suffer them to be baptised according to the lawdabl● order , thou lettest to come vnto Christ. Smith . Paul to the Galathians , asheth whether they rec●iued the Spirit by the deeds of the law , or by the preaching of fai●h , and concludeth that the Holy Ghost accompanieth preaching of faith , and with the word of faith entereth into the heart ; so if Baptisme preach vnto me the washing in Christs bloud , the holy Ghost doth accompanie it : and Christ saith Suffer little children to come vnto me , and not vnto water ; then if you suffer them not to com to Christ without the necessity of water , but condemne them if they die before baptisme , you condemne both the merits and the words of Christ. Bonner . Thou makest the water of no●● effect , and then thou mayest put away water . Smith . Peter saith It is not the washing away of the filth of the flesh , but in that a good conscience consenteth vnto God : and onely water bringeth not the Holy Ghost , for Simon receiued water , but would haue giuen money for the Holy Ghost , and Iohn had the Holy Ghost in his mothers wombe before Baptisme , and Cornelius , Paule the Queen of Candaces seruant , with many others , receiued the holy Ghost before baptisme : and although your generation haue set at naught the word of God , and turned it vpside downe , yet must his Church keepe the same order which he left them , which his Church dareth not breake : and to iudge children da●●ed dying without baptisme is wicked . Bonner . What say you to the Sacrament of Orders ? Smith . You must call it the Sacrament of misorders , for all orders are appointed of GOD , but your shauing , annointing , greasing , poling , and rounding , no such things are appointed in Gods book : and my Lord , if you had grace or intelligence , you would not so disfigure your selfe as you do . Boner . What say you to holy bread , and holy water , the Sacrament of annointing , and the rest of such Ceremonies of the Church . Smith . They be bables for fooles to play withall , and not for Gods children : then Boner and Mordant departed , then certaine Doctors baited me halfe an houre : of whom I asked , where were all you in the daies of King Edward , that you spake not that which you speake now ? they said , they were in England : I said , but then you had the faces of men , but now you haue put on Lions faces ; you haue for euery time a visar : if another King Edward should arise , you would then say , down with the Pope , for he is Antichrist , and so are all his Angels , then I was all to reuil●d . Doctor . You allow not Auriculer confession ; I said , it is , because the word of GOD alloweth it not : He said , it is written , Thou shalt not hide thy sinnes . I said , no more doe I when I confesse them to God : Hee said , you cannot hide them from God ; therefore you must vnderstand , it is spoken to bee vttered vnto them that do not know them . Smith . Then must the Priest confesse himselfe to me ▪ as I to him , for I know his faults no more then ●e knoweth mine : but if you confesse to a Priest , and not to God , you shall haue the reward that Iudas had : for hee confessed himselfe to the Priest , and yet went and hanged himselfe , and those that acknowledge not there faults to God , are said to hide them . Doctor . What did they that came to Iohn Baptist , I said that they confessed to God ; he said , and not to Iohn : I said if it were vnto Iohn , as you cannot proue , yet it was to God before Iohn and the whole congregation : he said Iohn was alone in the wildernes . Smith . Yet hee made many Disciples , and many Saduces , and Pharisies came vnto his Baptisme : therefore if they confessed themselues to Iohn , it was vnto all the congregation , as Paul confessed openly in his Epistle to Timothy , that hee was not worthy t● bee called an Apostle , because hee had been a tyrant , but as for eare Confession you neuer heard it allowed by the Word of God : For as Dauid saith , I will confesse my sinnes vnto the LORD , so all his Children doe and euer did : Then they called mee Dogge , and said I was damned : Then I said you are Dogges , because you will ●●ay your friends for offering vnto you all things . I may say with Paul , I haue fought with beasts in the likenes of men , for I haue béene baited this two daies of my Lord , and his great Buls of Basan , and in the hall I haue béene baited with the rest of his band . Bonner . Then he came and asked the Doctors whether they had done him any good , and they said no. And I said , How can an euill Tree bring forth good fruit : He said , Wilt thou neither heare me nor them ? Thou shalt bee burned in Smithfield . Smith . And you shall burne in hell if ye repent not , I perceiue you and your Doctors will not come vnto me , and I am not determined to come to you : then with many rayling sentences I was sent away . The last examination . Smith . THen I with my Brethren were brought into the Consistory , before Bonner , the Lord Mayor , and the Sheriffes . Bonner . By my faith my Lord Mayor , I haue shewed as much fauour as any man liuing might do : but I perceiue all is lost ●n him , and all his company . I said , My Lord you must not sweare ; then he said , I was Maister Controller , and pointed to my Brother Tankerfield , and said , This is Maister speaker . Mayor . Thou speakest against the blessed Sacrament of the Altar . Smith . I deny it to be any Sacrament , and I stand here to make probation of the same : if my Lord or any of his Doctors can proue the name or vsage of the same , I will recant then . Then spake my Brother Tankerfield , and defended the probation which they call heresie . Bonner . By my troth Maister speaker , you shall preach at a stake : Then I said , well sworne my Lord , you kéepe a good watch ; he said , well Maister Controller I am no Saint . Smith . No my Lord , nor yet a good Bishop : a Bishop saith Saint Paul , Should be faultlesse , and a dedicate vessell to God : and are you not ashamed to sit in i●dgment , and be a blasphemer , condemning Innocents . My Lord Mayor , I would require you in Gods Name , that I may haue Iustice : we are heare to day a great many of Innocents , wrongfullie accused of heresie . I require but the fauour that Festus and Agrippa , Heathen men , shewed to the Apostle , which gaue him leaue to speake for himselfe , and heard the probation of his cause : then the Lord Mayor hanging downe his head , said nothing . Bonner . Thou shalt preach at a stake , and so Sheriffe Woodroffe cried with the Bishop , away with them . Thus came I in foure tim●● before them , desiring Iustice to be heard , but could haue none : at length , my Friends required with on● voyce the same , and could not haue it , so we were condemned , because they all ten held the same opinions in effect . Smith . When the sentence began to be read in Dei nomine . I answered he began in a wrong name , for he could not finde in Scriptures to giue sentence of death against any man for his conscience . He was burned at Uxbridge , when hee was come to the stake , he mightily comforted the people , and told them ; he doubted not ●ut God will shew you some token that I die in a good cause : at length he being ●ell-nigh halfe burned all blacke with fire , clustered together in a lump like a black ●●le , all men thinking him dead , suddenly he arose vpright , lifting vp the stumpes of his armes , clapping them together , declaring a reioycing heart to them , and so di●d . He also wrote many godly Letters , as you may sée in the Booke more at la●ge . Stephen Harwood was burned at Stratford , and Thomas Fust was burned at Ware. When William Hayle of Thorpe in Essex was condemned : O good people said he , ●eware of this I●olater and Antichrist , pointing to Bonner . He was burned at Bar●et . George King , Thomas Leyes , and Iohn Wade , sickned in Prison and dyed , and were cast into the fields , and buried by night of the faithfull , when none durst doe it in the day . Ioane Lashford , the Daughter of Iohn Warne , and Elizabeth Warne Martyrs , was repréeued to a longer day : her martirdome was next yeare . William Andrew . HE was sent out of Horsie in Essex by the Lord Rich , and Sir Richard Southwell , and being twice examined before Boner , he stood manfullie in the defence of his Religion : at length , through straight handling in the Prison in Newgate , he died , and after the Popish manner hee was cast into the fields , and in the night secretly buried by the faithfull . Robert Samuell . IUstice Foster of Cobdocke in Suffolke , a deadly hater of the Professors of the truth , amongst many others that were also troubled by him , this Robert Samuell , a godly Preacher in King Edwards daies , was one : Hee was Minister of Barford in Suffolke , and beeing put from the Ministry , as others were , he taught priuilie , and when that the order came vp , that Priests should put away their Wiues , and bee compelled to single life , Samuell would not agrée thereto . Maister Foster sent out espials to apprehend him , and carry him to Prison if hée were found to come vnto his Wife : whereby he was taken , and put into Ipswich Iayle , from thence he was carried to Norwich , where Doctor Hopton the Bishop , and Doctor Donnings his Chancellor , exercised great crueltie against him . They kept in him strait prison , where he was chained bolt vpright vnto a great post , that hee was ●aine to beare all his bodie on tip-toe , and kept him without meat and drinke , onelie he had euery day two or thrée mouthfuls of Bread , and thrée spoonefuls of Water . He would often haue drunken his owne Water , but his bodie was so dried vp , that he was not able to make water . When he was brought forth to be burned , he reported , that after he had béen famished with hunger two or thrée daies together , he fell into a slumber , at which time one clad all in white , seemed to stand before him , which said ; Samuell , Samuell , be of good cheere , for after this day thou shalt neuer be hungry or thirstie , which was performed : for spéedily after he was burned , and from that time vntill he suffered he felt neither hunger nor thirst : and he said , he declared this , that all might sée the wonderfull workes of God. He said , he could vtter many such comforts , as he had of Christ in his afflictions , which modesty would not suffer him to vtter . As he was going vnto the fire , a Maid named Rose Notingham , took him about necke and kissed him , who being marked , the next day was sought for to bee had to Prison , and burned , yet by Gods goodnesse the escaped : yet two honest Women fell into the rage of that time ; the one a Brewers wife , the other a Shoe-makers Wife , who were burned the next day after Samuell : the one was called Anne Potten , the other Ioane Trunchfield . The report of them which saw Samuell burned , is , that his body in burning did ●hine as bright and white as new tryed Siluer in the eies of them that stood by . In the booke at large thou maist sée a godly Letter of his , and a godly confession of his Faith. William Allen. HE was a labouring man , sometimes Seruant to Iohn Houghton of Somerset , he was burned at Walsingham : he was imprisoned , for saying he would neuer follow the crosse on procession . The Bishop bad him returne vnto the Catholique Church : he answered , he would turne vnto the Catholike Church , but not to the Romish Church ; and said , if he saw the King and Quéene , and all other follow the Crosse , and knéele downe to the Crosse , he would not . Roger Coo. HE was of Melford in Suffolke , a Sheare-man , an aged Father : after his sundry conflicts with his Aduersaries , he was burned at Yexford in Suffolke , for denying the Sacrament of the Altar , and when the Bishop said he must obey the King , whether his command agrée with the word of God or no. He answered : If Sidrach , Misaach , and Abednago had done so , Nabuchadnezzer had not confessed the liuing Lord : and when the Bishop said he had charge of his Soule , he answered , if you go to the Diuell for your sinnes , where shall I become . Thomas Cobbe . LIkewise Thomas Cobbe of Hauehill , Butcher , was burned by the said Bishop of Norwich , for denying the reall presence in the Sacrament , and for saying he would be obedient to the King and Quéenes commaundement , as the Law of God would suffer , and no further . George Catmer , and Robert Streater of Hyth , Anthony Burward of Calete , George Brodbridge of Bromfield , James Tutty of Breachley . THese were brought before Thorton Bishop of Douer , where they being examined , they did all affirme the Sacrament of the Altar to be an abhominable Idoll , and George Brodbridge said , he would not be confessed of a Priest , because he could not forgiue his owne sinnes . And moreouer , as for holy Bread and holy Water , and the Masse , I do ( quoth he ) vtterly defie them , therefore they were all fiue burned as Heretickes at Canterbury . Thomas Heyward , and Iohn Gorway . VVE finde they were condemned and burned at Lichfield , in the Dioces of Lichfield and Couentry . Robert Glouer , and Iohn Glouer his Brother , and William Glouer another Brother . IOhn was the eldest brother , a Gentleman of the Towne of Mancetor , he was endued with faire possessions and worldly goods , but much more enriched with heauenly grace : He with his two brethren not only embraced the light of the Gospell , but most zealously professed the same . In King Henries daies , this Iohn fell into a dispaire of himselfe , vpon the occasion of these words in the 7. to the Hebrewes , For it cannot be , that they which were once illuminated and haue tasted the heauenly gift &c. The Bishop sending a warrant for this Iohn , the Mayor of Couentry sent him a priuy watch-word , who with his Brother William conuayed himselfe away , but the Sheriffe found Robert lying sicke in bed , and although the Sheriffe would faine haue dismissed him , saying ; Hee was not the man for whom they were sent , yet fearing the stout words of the Officer , he put him in Prison vntill the Bishops comming . Robert. Being brought before the Bishop of Couentry , he asked me wherefore I wou●d not come to Church , I said I would not come thither as long as Masse was vsed in their Churches , though I had 500. liues and might saue them all by going : and I asked if they could finde any thing in the Scriptures , whereby they could defend the Masse . Bish. He asked who should be iudge of the holy word , I said Christ. Robert. He refused not to giue his doctri●e to be examined of the people , by searching of the Scriptures , and so did Paule , and if that would not suffice , I said I would stand to the iudgement of the Primitiue Church , which was next after the Apostles time , and that should be iudge betwixt them ▪ He answered he was mine Ordinary , and therefore it was my part to beléeue as hee did . I said , what if hée should sa●● black is white , or darknesse light . Bish. Thou art gone from the Catholick Church , where was thy Church before King Edwards daies ? I asked , where was the Church in Elias his time , and in Christs time ? He said , Elias only complained of the ten Tribes . I said there was no Prophet at that time in the other two Tribes , then the Bishop commanded me to be caried vnto a more strait Prison , declaring that he would finde a meanes at his returne , to wéede such wolues out of the way . After the Chancelor , a Prebendary called Tensea came to him , and exhorted him by all meanes possible to submit himselfe vnto the Church . Robert. I would gladly submit my selfe vnto the Church , which submitteth it selfe to Gods word : but how ( quoth he ) can you come to the knowledge of the word of God , but as you be led by the Church . I answered , the Church is not aboue the word of God , because it declareth it , no more then Iohn Baptist is aboue Christ , by shewing Christs comming vnto the people , or if you should tell one this is the King , and therefore you should say , you were aboue the King. Bish. after he was sent for againe before the Bishop , he perswaded him to bee a member of his Church . Robert. I told him I was a member of the true Church that was founded vpon the Apostles and Prophets , the chéefe and principall piller beeing Christ Iesus . This Church was from the beginning , and no maruell though according vnto the course of this world , it doth not shew forth the externall light , for it is afflicted with continuall crosses , that it hath no respite from feare and tirannicall vsage : the Bishop contended that he was of the Church ; so said I , the whole congregation once cryed against the Prophets , The Temple of the Lord , the Temple of the Lord ; but when I said any thing for my selfe , the Bishop commaunded me vpon my alleagiance to hold my tongue , calling me proud and arrogant Hypocrite . After for denying that there were any more then two Sacraments , and that the Masse was neither Sacrament nor Sacrifice , because it differeth from the true institution of Christ , and taketh it cleane away , and that he denied Confession to a Priest : he was condemned and burned at Couentree . Cornelius Bungey . IN the same fire which the said Robert Glouer was burned , Cornelius Bungey a Capper of Couentry ▪ who was condemned by the said Bishop : First , for that he did maintaine that the Priest had no power to absolue a sinner from his sinnes , and that there be but two Sacraments : Baptisme , and the Lords Supper : And that there was not the Lords body and bloud of Christ in the Sacrament of their popish Altar : And that the Pope is not head of the Church . WILLIAM WOLSEY , and ROBERT PYGOT Painter . THese were condemned and burned by the Bishop and Chancellor of Ely , and both in one fire at Ely were burned . NICHOLAS RIDLEY , Bishop of London , and HVGH LATIMER Bishop of Worcester . NIcholas Ridley came of a gentle stock , borne in Northumberland ; he was first Bishop of Rochester , and after Bishop of London , in which offices he so occupied himselfe in preaching the holsome Doctrine of Christ , that neuer child was so dearely beloued of his parents , as he was of his flocke : he preached euery Holiday or Sunday in some one place or other , to whom the people swarmed like Bées . He did carefully instruct his Family : hee gaue them euery one a New Testament , and would giue them money to learne certaine principall Chapters by hart , being maruellous carefull ouer them , that they might be a spectacle of vertue and honesty to others . He called Mistris Boner Bishop Boners Mother , his mother , and when he was at his house at Fulham , the dwelling there , he euer sent for her to meales , and placed her in a Cha●●e at the Tables end , and shee was neuer displaced of her seate , though the Kings Councell were there , but hee would tell them that this place of right and custome is for my mother Boner : but he was well recompenced therfore by Boner , who was the destruction of him and his . He was immediately after the comming of Queene Mary committed vnto prison and carried to Oxford like a most heynous traytor and heretick with Cranmer , and Latimer , accompanied with a band of Souldiers , as is before mentioned . The Conference of RIDLEY and LATIMER , vpon the obiection of ANTONIAN . Antonian . ALL men maruell why you goe not to Masse , which is a thing much esteemed of all men , and of the Queene her selfe . Ridley . Because no man that layeth hand on the plough , and looketh back is fit for the Kingdome of God. Saint Paul would not suffer Titus to be circumcised , that the truth of the Gospell might remaine with vs vncorrupt , and if I build againe the things which I destroyed , I am a trespasser : And another cause is least I should seeme to allow that which I know to bee contrarie to sound Doctrine , and to be a stumbli●g stock to the weake , so w● should be to me by whom of●ence commeth : it were better wee were cast into the Sea with a Milstone about our neckes . Anto. What is it in the Masse that so offendeth you , that you will not heare nor see it : haue you not in times past said Masse your selfe . Rid. I am sory therfore , and I trust God hath forgiuen me , for I did it ignorantly , & these things in the Masse are contrary to Gods Word and offend me . The strange tongue , the want of shewing the Lords death , the Sacrament is not communicated vnto all vnder both kinds : the sign is worshipped for the thing signified : Christs passion is iniured , by affirming the Masse to purge sinnes , and there are manifold superstitions , and trifling fondnes in the same . Anto. It is a great crime to seperate from the Communion or fellowship of the Church and make a Schisme : you hated the Anabaptists , and impugned them : This was the errour of Nouatus , and of the heretickes called ( Catheri ) that they would not communicate with the Church , Rid. I take not the Masse for the Communion of the Church , but for a popish deuice , whereby the institution for the remembrance of his death is eluded ▪ & the people of God deluded : The sect of the Anabaptists , & the heresie of Nouatus are to be condemned , they separat themselues from the Communion without any ●ust cause , for they did not alledge that the Sacraments were vnduely ministred , but alwaies reprouing something , either in the Ministers , or in the communicants with them : for the which they abstained from the Communion , as from an vnholy thing . Lat. Caluin saith , the name of peace is beautifull , and the opinion of vnitie is fayre : But Saint Paul when he requireth vnity he ●oynes strait with all , according to Iesus Christ , and no further Piotrephes , now of late did much harpe vpon vnity , vnity , Yea Sir ( quoth I ) in verity , and not in popery . Anto : Admit there bee somewhat in the Masse that might be amended : Cyprian and Augustine say , Communion of Sacraments doth not de●●le a man , but consent of deeds . Rid. If it were a trifling ceremonie , or indifferent , for the continuance of common quietnes , I could be content to beare it : But the Masse tendeth openly to the ouerthrow of Christs institution , I ought by no meanes in word or deed consent thereto : That of the Fathers , is ment of them that suppose they be defiled , if any secret vice be either in the Ministers , or in the Communicants with them , and is not ment of them which abhor Superstition , and wicked traditions of men , and will not suffer them to be in steede of the Gospell . Lat. The Mary bones of the Masse are detestable , and by no meanes to be borne with all , it cannot be amended , but by abolishing it for euer , for if you take away ●blation , and adoration , which hang vpon Consecration , and transubstantiation , the Papists will not set a button by the Masse , onely for the gaine that followeth therin , for if our English Communion were a gainefull vnto them , as the Masse , they would striue no more for the Masse . Anto : If you refuse to goe to Masse , you forsake the Church , for the Masse is the Sacrament of vnitie : without the Arke there is no saluation , the Church is the Arke , and Peters ship : Augustine saith , he shall not haue God his Father , which acknowledgeth not the Church his mother : And he also saith , be thy life neuer so well spent out of the Church , thou shalt not inherit the Kingdome of heauen . Ridley . The Catholick Church is the Communion of Saints , the Citie of GOD , the spouse of Christ , the body of Christ , the pillar of truth , this Church I honour in the Lord , but the rule of this Church , is the word of God : as many as walke according to this rule , peace bee vpon them and vpon Israel that pertaineth to God : the guide of this Church is the Holy Ghost : the marks of this Church are these : The preaching of Gods word , & due administration of the Sacraments : Charitie and obseruing of Ecclesiasticall Discipline , according to the word of God ; these are the heauenly Ierusalem , which consisteth of those which are borne aboue : This is the mother of vs all , I will liue and die the child of this Church , forth of this there is no saluation , it is onely knowne by the Scriptures which is the true Church : indeed the bread which we breake according to the institution of Christ is the Sacrament of the vnity of Christs mysticall body , for we being many are one bread and one body , because we are partakers of one bread , but in the Masse the Lords institution is not obserued : for there we are not all partakers of one bread , but one deuoureth it all . Lat : Yea , what fellowship hath Christ with Antichrist ; it is not lawful to beare the yoke with Papists ; Seperat your selues from them , saith the Lord , it is one thing to be the Church indéed , and another thing to counterfet the Church : not all that he couered with the Title of the Church are the Church indéed : When S. Paul saith , Seperate your selues from them : He addeth , if any man follow other doctrine , he is puffed vp and knoweth nothing : For it is ignorance to know many things and not Christ , but if thou knowest Christ thou knowest enough , though thou know no more : Therefore he would know nothing but Christ and him crucified , as many as be Papists and Masse-mongers , may well bee said to know nothing ; for they know not Christ , they take much away from the merite of Christ. Anto. That Church which you describe is inuisible , but Christs Church is visible and knowne : For hee saith , tell it to the Church , which is in vaine to goe to the Church , if a man cannot tell which it is . Rid. If we cannot see the true Church , that is not the fault of the Church , but either of our owne blindnes , or of Satans darknes , but the word is a Candle vnto vs , and a light vnto our steps to sh●w the true Church . Anto. The Church of Christ is vniuersall dispersed through the whole world , the great house of GOD good and euill mingled together : Goates & Shéepe , Corne and Chaffe ; it is the net which gathereth all kinde of Fishes : it cannot erre , for CHRIST IESVS hath promised it his good Spirit , to leade it in all truth , and the gates of Hell shall not preuaile against it , he will be with it to the end of the world : What it shall binde or lose in earth shall bee ratified in Heauen , it is the truth : Augustine saith , I beleeue the Gospell , because the Church biddeth me beleeue it : this Church alloweth the Masse , therefore it must be followed . RidI . The Church is taken three manner of waies in the Scripture : sometime for the whole multitude of the professors of Christ , but as euery one is not a Iew which is a Iew outwardly : nor all that be of Israel , are counted the seede : So euery one that is a Christian outwardly is not so indeede : For hee that hath not the Spirit of Christ is none of his . The Church that Christ Iesus is head of stands onely of liuing Stones : Christians in heart and truth , and not in worde onely : The multitude of the good are the true Church , the multitude of the euill is the malignant Church , and Synagogue of Satan : These be the three takings of the Church : and though there be seldom mention in Scriptures in this interpretation , y●t in the greatest assemblies of the world , this Church hath borne the greatest swing . But ▪ if any will affirme , that vniuersalitie doth so appertaine vnto the church , that Christs promises to the Church must needes bee vnderstood of that ; where was that vniuersall Church , in the times of the Patriarks , and Prophets : Of Noah , Abraham , and Moses , ( when they would haue stoned him ) of Helias , of Ieremy , in the times of Christ , and the dispersion of the Apostles in the time of Arius When Constantius was Emperour , ●and Felix Bishop of Rome succeeded Lyberius , Lyra vpon Mathew saith , the Church doth not stand in men by reason of their power and dignitie , whether it be Ecclesiasticall or Seculer , for Princes and Popes and other inferiours haue fallen away from GOD : Therefore the Church consisteth in those persons in whom is true knowledge , and Confession of the Faith , and truth : euill men are in the Church in name , but not in deed . Latimer . Touching the vehement saying of Saint Augustine : I would not beleeue the Gospel , but for the Church . Melancton vpon this saith , the Church is not a Iudge , but a witnes , there were some that lightly esteemed the Iudgement of the Church , and preaching , and reiected the outward word , and stucke onely to there inward reuelations : This droue Saint Augustine into that vehemencie , in which he seemeth to them that vnderstand not his meaning , to prefer the Church before the Gospel , and that it had authoritie ouer the same , but that godly man neuer thought so . Anto : Generall Councels represent the vniuerfall Church : and Christ hath promised to be in the middest , where two or three be gathered together in his name : Therefore much more where there is so great a multitude , but in generall Councels Masse hath been approued and vsed , therefore it is good . Ridley . It is true , that where so many be gathered together in Christs name , it is not credible , but two or three be gathered together in his name , but if there be an hundreth good , & two h●ndreth bad , being the Decrees & Ordinances goe according to most voices , what can the lesse number of voices preuaile : It is a common prouerbe , often the greater part ouercommeth the better : but it is impossible that any such Councell of good men allowed such a Masse as ours was of late , in a strange tongue , and stuffed with so many absurdities , errors , and superstitions : for as there is no agreement betwixt light and darknes , Christ and Beliall : so superstition and sincere religion , will-worship , and pure worship in spirit and truth , can neuer agree together . Latimer . Touching generall Councels , I refer you to your owne experience in our Parliaments , and Conuocations : the most part in my time did bring forth the six Articles , because then the King would so haue it : After the most part did repeale the same , because our good Iosias would so haue it : The same Articles now again the most part hath restored , because the Queene will haue it ; after this sort most commonly are mens proceedings . Anto. If in generall Councels men should not folow most vo●ces , then should the church haue no certaine rule to determin waighty matters , but it is not to be beléeued that Christ would leaue the Church destitute of so necessary a help . Rid. Christ the most louing spouse of his espouse the Church , did giue vnto it abundantly all things necessary to saluation , but so that the Church should kéep her selfe within the obedience of his commandements , and not to séek any thing as necessary to saluation which he teacheth not : and for determination of all controuersies in Religion , Christ hath left vnto the Church ▪ Moses , and the Prophets , which he willeth the church to aske councell of , and all the New Testament , & that which is hard in Moses and the Prophets , is reuealed in them : so that wee haue no need to say , who shall clime vp to heauen , or who shall goe downe into the deepe to tell vs what is needfull to be done : Christ hath done both , and commanded 〈…〉 〈◊〉 the word of Faith ; and if we walke diligently therein , by his spirit we shall 〈…〉 out the truth ▪ and obtaine euerlasting life : As in Esay 8. Shall men-aske 〈…〉 of the dead for the liuing ? Let them goe vnto the Law & the Testament : 〈…〉 Christ Ioh. 5. biddeth vs Search the Scriptures : And Hierom saith , Ignorance 〈…〉 scriptures is mother of errors vpon the 25. of Mathew , and in another place he saith the knowledge of the scriptures is the food of euerlasting life , and we read not that Christ in any place hath ●aid so great a burden vpon the members of his Church that he hath commanded them to go vnto the vniuersal Church : it is true that Christ gaue vnto his Church some Apostles , and some Prophets , some Euangelists , some Shepheards and Teachers to the edifying of the Saints , vntill we all come vnto the vnity of Faith. But that all , out of all parts of the world , should méet together in Councell , to define the Articles of faith , it is not commanded of Christ. Lat. There is diuersitie betwixt things pertaining to God or Faith , and politick and ciuill matters : for in the first we must stand only to the scriptures , which are able to make vs perfect vnto saluation : if by study and prayer we vnderstand them , and the most prudent men of the world are least apt to vnderstand them : but in ciuill matters being wee know not otherwise how to maintaine common peace and quiet , they doe ordaine that the most part shall take place . Anto. It is perilous to attempt any new thing in the Church , vnto which the example of the Prophets , of Christ , and of the Apostles , are contrarie : for in their time all things were most corrupt , the people were miserably giuen to superstition , the Priests despised the law of God , yet we neuer read that the Prophets made any schismes , and Christ haunted the Temples and taught in them daily , Peter and Iohn went into the Temple at the ninth houre of prayer , Paule after the reading of the law desired to say some thing vnto the people : neyther Christ nor his Apostles did refuse to pray with others , to sacrifice or be partaker of Moses law . Ridley . The Prophets , Christ , nor the Apostles did not communicate with the people in any kind of worshipping forbidden by the law , or repugmant to the word . Saint Aug●stine in his Epistle Ad Ianuarium , speaking of the ceremonies of the Iewes , he saith , They were burdens of the law which were deliuered by the word of God , and not by the presumptions of men ; but now the ceremonies are of men , and contrary to the word of God , and therefore not to be borne . In the story of Tobias , when all other went to the golden calues of Ieroboam to worship , hee alone went to the Temple of the Lord to worship In the third of Kings the man of God threatned terrible plagues to the Priest of Bethell , and to the Altar which Ieroboam had made , which came to passe by King Iosias . The Prophets vehemently rebuked the people still for going a whoreing with their Hill-Altars : and this was the chiefe cause wherefore the false Prophets ceased not to maligne the true Prophets , therefore they beate them , and banished them . How otherwise can you vnderstand the saying of S. Paul , What concord hath Christ with Beliall , the beleeuer with the Infidel , & the temple of God with Idols : for we are said to be Gods temple because God dwelleth in vs : wherfore we are bidden to come out & seperat our selues from them , and to touch no vncleane thing , and God will receiue vs and be our Father , and we shall be his Sonnes and Daughters . In the 12. of Iudith , she would not defile her selfe with the meats of the wicked . The Machabees died manfully in the defence of the Law : S. Augustine saith , If we praise the Machabees for their stoutnesse for the Law of Moses , how much more ought we to suffer all things for our baptisme and the Lords supper , which the Masse vtterly abolisheth and corrupteth . Anto. I perceiue you are so obstinatly wedded vnto your owne opinion , that no wholsome counsels can draw you to a better mind , therefore you must be handled by the lawes , and be either compelled thereto , or suffer the punishment of the Law : he that refuseth to obey the lawes of the realme , is an enemy to his Country . This is the readiest way to stir vp ciuill wars , it is better you should beare your owne ●●nne , then the common quiet to bee disturbed : how can you say you will bee the Quéenes subiects , when you openly professe you will not kéepe her lawes . Ridl . It is true , he that will not obey the Gospell , must be forced thereto by the law , but this ought not to be against them which cannot bear superstitions , nor the ouerthrow of Christs institutions , but detesteth such procéedings for the glorie of God , and they that loue their Country in God , will rather obey God then man , & they that obey mans lawes against Gods lawes , in pretence of the loue of their countrey , they make their countrey fight against God , in whom consisteth , the very stay of the countrey : such are the most deadly eeemies and traytors of their countrey , for they goe about to bring vpon the●r countrey a present ru●●e . Sathan had euer this dart in readines to hurle against Gods children , so accuse them of sodition that he may bring them in danger of the higher powers , so he hath vp his ministers alwayes charged the Prophets : Acab said to Elias , Thou art he that troubleth Israel , and the false Prophets complained to their Princes of Ieremy , that his wordes were seditious and not to be suffered ▪ the Scribes and Pharises accused Christ as a seditious person , that spake against Caesar , and at length ●ryed , If thou let him goe thou art not Caesars friend : Tertullian accused Paule before Felix , that he was a pestilent fellow and a stirrer of sedition . But these men were not so , but of false men falsly accused , onely because they openly reproued their guiles , superstitions and deceits . A man ought to obey his Prince , but in the Lord , and neuer against the law of the Lord : for he that louingly obeyeth his Prince against God , is a deceiuer of his Prince , and helpeth him to worke his owne destruction : wee must giue vnto the Prince that which is his , and vnto God that which is his . Valentinianus the Emperour chusing the Bishop of Millan , said , He set him in his seat for this cause , that if we doe offend we may submit our selues vnto him . Polycarpus the most constant Martyr , when he ●●ood before the chiefe Ruler , was commaunded to blasph●me Christ , and to sweare by the fortune of Caesar ; we are taught ( quoth he ) to giue honour vnto Princes , but such honour as is not contrary to Gods Religion . HVGH LATIMER . THis constant Martyr was the sonne of one Hugh Latimer of Thirkesson , in the Countie of Leicester , a husbandman of wealthy and good estimation : he studying Diuinitie in Cambridge , at the first was zealous in the popish Religion , and so scrupelous ( as hee himselfe confesseth ) that being a Priest , and vsing to say Masse , hee did so obserue the Romish Decrees , that he thought he had neuer mingled enough his massing Wine with water , and hee was of the opinion that he should neuer be damned , if once he were a professed Frier , with diuers such superstitious fantasies , and in his blind zeale hee was a very enemy vnto the professors of the Truth , and when he tooke the degree of proceeding Batcheler of Diuinitie , he made his oration against Philpot , Melancton , & his works : Then Maister Bilney , as before is said , perswaded him to forsake his former studie of the Schoole Doctors , and such fooleries , and to become a true scholler in true Diuinitie : so that where before hee was an enemy , and almost a persecutor of the Gospell of Christ , hee was now an earnest seeker after CHRIST IESUS , and became both a publike preacher , and a priuate instructer of his brethren in the Uniuersitie two yeares , but Sathan neuer sleepeth when he seeth his Kingdome decay : he raised his Children to trouble him . Latimer in his Sermons before Christmas gaue the people certaine Cardes , out of the fift , sixt , and seuenth of Mathew : Wherevpon they might occupy the time , for the chiefe Carde he limited the Heart , as the principall thing they should serue GOD with , and thereby hee ouerthrew all hypocriticall , and externall Ceremonies , to that end he wished the Scriptures to bee read altogether in the English tongue , that the common people might thereby learne their dueties to GOD and their Neighbours : hereby hee wrought in the hearers much fruit , to the ouerthrow of Popish Superstition , and setting vp of true Religion . The Sonday before Christmas day , in his Sermon he deliuered his Cards as aforesaid , making the heart the chiefe Carde , inuiting all men to serue the Lord with inward heart and true affection , and not with outward ceremonies , that in the seruic● of the heart consisteth true religion , and not in the outward deeds of the letter , or in the glistering shew of mens traditions , of pardons , pilgrimages , ceremonies , vowes , deuotions , voluntarie workes , and works of supererogation , foundations , oblations , the Popes supremacie : you may sée two Sermons of his to this effect in the booke at large . Doctor Bucknam about the same time of Christmas , to deface Master Latimer , brought forth his Christmas Dice , casting to his audience Cinque and Quater , wherby to proue that it were not expedient that the Scriptures should be in English , lest the vulgar people by the occasion thereof should be brought to leaue their vocation , or to runne into some inconuenience ; as the Plowman , when he heares that , No man laying his hand vnto the Plough and looking backe , is meete for the Kingdome of heauen , might perhaps cease from his Plough : likewise the Baker , when he heareth that a little leauen corrupteth a whole lump of dough , may perchance leaue our bread vnleauened , and so our bodies shall be vnseasoned : and when the simple man heareth , If thine eye offend thee , pluck it out and cast it from thee , may make himselfe blinde , and so fill the world full of beggers . These , with other moe , he brought to the number of fiue : yet Master Latimer , notwithstanding all his aduersaries ( which were man● ) together with Master Bilney , continued in Cambridge a certaine space : they vsed much to conferre and to walke together in the fields : the place of their conference was long time after called by the name of Hereticks hill . These two did often visit the prisoners , relie●e the needy , and feed the hungry . There was a woman laide in prison for suspition of murdering her childe , she denying it , they searching into the matter found that her husband loued her not , and therefore sought to make her away . The matter was thus : her childe hauing bin sicke a whole yeare , died in haruest , then she went to haue her neighbours to helpe to burie it ▪ but all ware at haruest ; whereby she was inforced to prepare the child to buriall her selfe : her husband comming home accused her of murthering the childe . Master Latimer thinking in his conscience that she was not guiltie , and being called to preach before King Henry the eighth , after the Sermon the King sent for him , and talked with him ; at which time Master Lati●er knéeled downe and opened the whole matter to the King , and begged her pardon , which the King graunted , and gaue it him when he went home . In the meane time the woman was brought a bedde in prison , and Master Latimer was God-father , but hee told her not of the pardon , but laboured to haue her confesse the truth . When the time came that she looked to suffer , she greatly lamented that she should not be purified before she did suffer , thinking she should be damned if she died vnpurified . Master Bilney and Master Latimer told her that the law was made for the Iewes , and not for vs , and how women be as well in the fauour of God before purification as after . And when they had brought her into a good way , they shewed her the Kings pardon , and let her goe . Many moe like good matters were wrought by him , but the more his vertues and good doings began to be knowne , the more his aduersaries began to spurn against him . One Doctor Redman , of great authoritie in Cambridge , séeing the boldnesse of Master Latimer , in setting abroad the Gospell , he wrote to him earnestly , requiring him for charities sake not to stand so much in his owne conceit , nor to preferre his singular iudgement in matters of religion and controuersies , before so many learned men and the whole Catholike Church , hauing neither the word of God , nor the testimony of any authentike writer to make for you : consider you are but a man , therfore lying and vanity may quickly bleare your eyes , which doth somtime transforme it selfe into an Angell of light : suffer not the Church to take offence by the hardnes of your heart , let not the vnitie of Christs coat without seame be torne asunder , trust not in your owne wisdome . To which he answered , it is enough for me that Christs sheepe heare no mans voyce but Christs : you haue no voyce of Christ against me : for my part I haue a heart that is readie to hearken to any voyce of Christs that you can bring me ; so fare you well , and trouble me not any more from the talking with the Lord my God. At length M. Latimer was called before the Cardinall for heresie , by the procurement of his aduersaries , where he was content to subscribe to such articles as were propounded vnto him . After he was appointed for one of them that laboured for the Kings supremacie , and remaining at Court , he preached often in London : after , at the sute of the Lord Cromwell , he was benef●●ed at West-Kingston in Wilshire , where he was very diligent in teaching : his diligence extended also to all the countrey round about , but there also he could not escape without enemies . It so chanced that hee preaching vpon the Uirgin Marie , he proued that Christ was her Sauiour . Certaine Popish Priests being therewith offended , drew Articles against him concerning the matter of our Ladie , of praying vnto Saints , and of Purgatorie : to which Articles he answered in effect as followeth ; 1 To reproue certaine Priests and beneficed men which giue so much to our Lady , as though she had not bin saued by Christ , which is the sauiour of her and of all that be or shall be saued . I did reason that either she was a sinner or no sinner ; if a sinner , then she was deliuered from sinne by Christ , or if she were no sinner she was preserued from sinne by him , so he was her Sauiour which way soeuer you take it . 2 Images of Saints are called Saints : to pray to these Saints is Idolatrie . Saints in heauen doe of Charity pray for vs , but we are not commanded to pray to them , for Christ only is a holy Mediator for them and vs. 3 The scurfe must be taken away from pilgrimage before it be good , to wit superstition , Idolatrie , false faith , and trust in the Image , debts must be paide , restitutions made , wife and children prouided for , duety to our poore neighbours discharged , and when it is at best , be●fore it be vowed it néed not be done , for God commandeth it not . 4 I said the Aue maria was a greeting which the Angel brought from God to the Uir● in Marie , but I said it was not a prayer , as the Pater noster , which our Sauior Christ made , and bade vs say for a prayer , not adding that we should say ten or twenty Aue Mariaes with it . 5 The torment of hell is not a materiall fire , no more then it is a materiall stinging of a worme or snake , but a metaphor signifying the paine , torment , anguish , griefe , miserie , sorrow , and heauines inexplicable and intollerable , whose nature and condition none can tell . 6 That the soules that are not in hell , are in as great ioy as soules can be , and cannot be put from eternall ioy , and suffer no paine , of charitie they pray for vs , and haue no need that we should pray for them , and besides this there is no other Purgatorie . I had rather be there then in the Bishop of Londons prison , though they call the fire thereof neuer so hote , yet if the Bishop with his two fingers can put away some of the fire , and a Friers Cowle the fourth part thereof , and Scala Coeli altogether , I will neuer found Abbey , Colledge , or Chauntery for that purpose . Prouision for Purgatorie hath brought thousands to hell , debts haue not beene paide , nor lands and goods euill gotten restored , poore people are suffered to perish for want , and all to builde religious houses to deliuer out of Purgatorie , and to pay for Dirges , Masses , and ringing of Bells to carrie vs to hell withall ; who can purge pilgrimage from Idolatrie , and Purgatorie from robberie , but he shall be in suspition of heresie ? As for Pilgrimage , you would wonder what iugling there is to get Money withall , I dwell by the way , and you would admire how they come by flockes out of the West Countrey to many Images , but cheef●ly to the blood of Hayles , and they beléeue verily it is the blood of Christs body , shed vpon Mount Caluarie for our saluation , and that the sight of it doth certifie them out of doubt , that their sinnes are forgiuen , and they are in state of saluation . If you should common with them comming and going what faiths they haue , you would wonder , they cannot away with forgiuing their enemies , and reconciling themselues vnto their Brethren , for the sight of that blood doth quite them for the time ; they that did violently and miraculously plucke the blood out of Christs body , by whipping and wounding him , saw his blood , and yet were not thereby in cléere life . Christ doth suffer the Diuell to vse his craftie fashion for our probation : it were very little thanke to beléeue well , if nothing should mooue vs to beléeue superstitiously ; it was not in vaine , when Christ had taught vs truly , that he had vs beware of false Prophets . These points following his Aduersaries preached , y ● Christs blood is not sufficient without the blood of Martyrs , Magdalene did not know Christ to be God before his Resurrection , there can be now no Idolatry : Rome cannot be destroyed , the Pope is Lord of all the World , whatsoeuer he doth , is well done : Pater noster is to be said vnto Saint Peter : Pater noster is but a beggerly prayer , Aue Maria is infinitly better , there must be twentie Aue Mariaes for one Pater noster , Aue Maria was before Pater noster , and shall bee after : it was not necessary that the scriptures should be written : Christ saying , he that leaueth father or mother , praueth our pilgrimage , with many moe . Many dangerous hazards he suffered amongst the Popes friends and Gods enemies , for the Gospell sake . When there was a Proclamation set forth for the calling in of the Bible in English , and many other good bookes , he hazarded himselfe to write to King Henry the eight to disswade him therefrom , which Letter thou mayest see in the booke at large : at length by the means of Doctor Butts and of good Cromwell , he was made Bishop of Worcester and continued so a few yeares , instructing his Diocesse according to a diligent Pastor , but ( as before ) both in the Uniuersitie , and at his Benefiee he was tossed and turmoyled by the wicked , so in his Bishopricke some sought his trouble , insomuch that he was accused to the King for his Sermons . Thus he continued in this laborious function of a Bishop for certaine yeares , vntill the comming vp of the sixe Articles , and altering of Religion , so when he could not keepe his Bishopricke with a good conscience , of his owne free will he resigned the same : at which time Shaxton Bishop of Salesburie resigned also with him his Bishopricke . These two remained a great space vnbishopped , keeping silence vntill the time of King Edward . A little after Latimer had renounced his Bishopricke , hee was sore bruised with the fall of a tree , and comming to London for remedy , hee was troubled of the Bishops , and at length was cast into the Tower , where he continued prisoner vntill the Raigne of King Edward , then the golden mouth of this preacher , shut vp long before , was opened againe , and beginning a fresh to set forth his plough againe , and continued all the time of the said King , labouring in the Lords haruest most fruitfully : hee preached for the most part twice euery Sunday to no small shame of vnpreaching prelates , which occupied great rome , to doe little good : he did most euidently prophes●e of all these kinde of plagues which after ensued : so plainely that if England euer had a Prophet , he might seeme to be one , and he did euer affirme , that the preaching of the Gospel would cost him his life , and he was certainely perswaded that Winchester was kept in the Tower , to be his death , which fell out right , for after the death of King Edward , and Queen Mary proclaimed , a Purseuant was sent down vnto him ( by the doing no doubt of Winchester ) Latimer had warning thereof six houres before the Purseuant came , whereby he might haue ●scaped , but he prepared himselfe towards his iourney before the Purse●ant came , who maruelled to sée him so prepared for his iourney , he told the Purseuant , he was a welcome guest , and be it knowne vnto you and the whole World ; that I goe as willingly to London at this present , being called of my Prince to giue a reckoning of my Faith and Doctrine , as euer I was to goe vnto any place in the world : and I doubt not , but that God which hath made me worthy to preach to two most excellent Princes , so he will able me to witnesse the same to the third , either to her comfort or discomfort eternally . When the Purseuant had deliuered his Letters , he departed , affirming that hee was not commaunded to tarry for him : whereby it appeared , they would not haue him appeare , but rather to haue fled out of the Realme : they knew his constancy would deface them in Popery , and confirme the godly in the truth . When he came through Smithfield , he said merrily , Smithfield bad long groned for him : after he had béene before the Councell , hee was sent to the Tower , and from thence he was transported to Oxford , with Cramer Arch-bishop of Canterbury , and Ridley Bishop of London , there to dispute , as before is said : Of the order of the disputations , and bow they were condemned , thou maist sée before , where they continued vntill this time in continual prayer , godly conference and writing . Latimer sometimes continued so long knéeling at prayer , that hee was not able to arise without helpe : three thinges especially he prayed for in his Prayers : First , as God hath appointed him to preach his Word , so hee would giue him grace to stand to the same vntill his death : Secondly , that God would restore his Gospel vnto England againe once more : which once more hee inculcated oftentimes into the eares of the LORD , as if he had spoken vnto him face to face : Thirdly , hee prayed for the preseruation of Queene ELIZABETH , then but Lady ELIZABETH , whom with ●eares he still named , desiring God to make hee a comforter to this comfortles Realme , the Lord most graciously granted al these things which he requested . The twentith day of September , a Commission was sent from the Cardinall to the Bishops of Lincolne , Glocester , and Bristow , to examine Doctor Ridley , and Maister Latimer , vpon the points they were condemned for at Oxford : and if they would not recant there opinions , to disgrade them , &c. The first point was whether the reall presence of Christ was in the Sacrament : D. Ridley first appeared before them ; when the Commission was read , he standing bare-headed , assoon as he heard the Cardinall named , and the Popes Holines : he put on his cap , the Bishop of Lincolne reprehended him for it , and told him if he would not of himselfe put off his cap another should doe it for him : He answered , that it was not done for any contumacy that he bare vnto their own persons , nor for any derogation of the Cardinall in that he was borne of the Bloud Royall , & was indued with much le●rning & excellent vertues ●ut in that he is Legate to the Pope , ( and with that he put on his cap ) whose vsurped supremacie I vtterly renounce , which I will not onely denounce in words , but in gesture , be●auiour , and all my doings expresse the same : wherevpon by the commandement of the Bishop of Lincoln his cap was taken off : he appeared twice , and thus he did at both times , their answeres were both to one effect in substance . First they made their protestation , that notwithstanding their answers , it should not be taken thereby that they would acknowledge any authority of the Pope , but that they answered as subiects to the king and Queene : to the first point they did confesse that in the sacrament , by spirit and grace , is the very body and bloud of Christ , because that euery man receiuing bodily the bread and wine in the Sacrament , spiritually receiue the body and bloud of Christ , and thereby is partaker of the merits of his passion , but they denied the naturall body and bloud of Christ to be really in the outward sacrament . The second question was , whether after consecration of the sacrament of the Altar there did remain any substance of bread and wine : to that they answered , there was such a change in the bread and wine , as no man but God can make , being the bread had that dignity to exhibit Christs body , yet the bread is still bread , and the wine still wine , for the change is not in the nature but in the dignity , because that which was common bread hath the dignitie to exhibit Christs body , for now it is an holy bread sanctified by Gods word . The third question was , whether the masse were a liuely and propitiatorie sacrifice for them aliue , and for them that be dead : this article they denied to be true , because Christ made one perfect sacrifice for the whole world ; neither can the Priests offer vp Christ againe for the sinnes of man ; neither is there any propitiation for our sins , but his Crosse only . And because neither for feare nor flatterie they could be made to recant , at their second sitting they were condemned , disgraded , and deliuered to the secular power . Upon the North-side of the towne of Oxford , in the ditch , ouer against Baliol Colledge , the place of execution was appointed , Doctor Ridley came vnto the stake in a faire black gowne , such as he was wont to weare when he was Bishop , with a tippet of sables about his neck ; M. Latimer came in a poore frize frock , in one they might behold the honor they sometimes had , in the other the calamitie whereunto they were now descended : after Doctor Ridley had prayed , seeing the chéerfulnes of M. Latimer he ran vnto him , imbraced him , and kissed him , saying , be of good heart brother , for God will either asswage the fury of the flame , or else strengthen vs to abide it . Then Doctor Smith began his Sermon vpon 1. Co. 13. If I giue my body to the fire to be burned , and haue not charity , I shall gaine nothing thereby : wherein he alledged that neither the holinesse of the person , nor the manner of the death , but the goodnes of the cause made a martyr ; this he pr●ued by the example of Iudas and many others , which then might be counted righteous because they desperatly sundred their liues from their bodies ( as he feared these men that stood before him would do ) and still he cried vnto the people to beware of them , for they were hereticks & died out of the Church : at last he exhorted them to recant and come home again vnto the Church , & saue their liues and soules , which else were condemned . They would haue answered him , but some ran to them & stopt their mouthes with their hands , & would not suffer them to speak . Then Doctor Ridley said , Heauenly father , I giue thée most hearty thanks that thou hast called me to be a professor of thée , euen vnto death : I beséech thée be mercifull to this Realme of England , and deliuer the same from all her enemies . When the fire was kindled he cried , Into thy hands I commit my spirit , Lord receiue my spirit , crying often , Lord , Lord receiue my spirit : M. Latimer crying as vehemently on the other side , O Father of heauen receiue my soule . Latimer died quickly , but Ridley was long a 〈◊〉 by reason of the bad making of the fire , yet he remained constant to the end . The death of Stephen Gardner . IN Nouember , the next moneth after the burning of Ridley and Latimer , in which moneth the Quéen died : thrée years after , Stephen Gardner a man hated of God and good men , ended his wretched life . He was borne in Berry in Suffolk , and brought vp in Oxford : his wit , capacity , and memory were excellent if they had bin well applied : he was high-minded , flattering his own conceit too much towards his superiours ; he was politick and pleasant , to his inferiors fierce ; against his equals stout and enuious if they any thing withstood him in iudgment : it was constantly reported that the nayles of his toes were crooked and sharp downward like the clawes of a beast : his death happened so opportunely that England hath a great cause therefore to praise God , not so much for the great hurt it had done in times past , in peruerting his Princes , in bringing in the sixe Articles , in murthering GODS Saints , and in defacing Christs most true Religion , but especially for that he had thought to haue murthered our noble and religious Quéene Elizabeth ; for hee was the cause of all her danger : and if it bee certaine which we haue heard that a Writ came downe from certaine of the Councell to the Tower where the Lady Elizabeth was , for her execution : it is sure this vile wily Winchester was the only Dedalus and framer of that Ingine ; but M. Brigs Lieutenant of the Tower certified the Quéen of the matter , and there by preuented Achitophels bloudy deuices , as Bonner , Storie , Thornton , Harpsfield , Downing , with others , were occupied in putting the branches to death ; so Gardner bent his deuices in assaying the root , in casting such a plot to build vp his Poperie , as he thought it should stand for euer : whether he died with his tongue swolne out of his mouth , as Arundell Bishop of Canterburie did , or whether he stunke before he died , as Cardinall Wolsey did , who after he had vsed coniuration before , so after he had poysoned himselfe by the way ; at his buriall he was so heauie that they let him fall , and he gaue such a sauor that they could not abide him , with such a suddaine tempest about him , that all the Torches went out , and could beare no light , or whether he died in dispaire , I referre all this vnto their reports , of whom I heard it . A great doer about Winchester reported that the Bishop of Chichester comming vnto Gardner , began to comfort him with Gods promises , and with frée Iustification in the bloud of Christ : he said , what , my Lord , will you open that gap now , then farewell altogether ? to me and such other you may speake it , but open this window to the people , and then farewell altogether . Iohn Web Gentleman , George Roper , and George Parke . THese were condemned by the Bishop of Douer , and Harpsfield , for de●ying the reall presence in the sacrament of the Altar , and were burned in one fire at Canterburie , abiding most patiently their torments , and counting themselues blessed that they were worthy to suffer for the Gospell . William Wiseman and Iames Gore . THis Wiseman died in Lollards Tower , being there for religion : the holy Catholike Church cast him out into the fields , and commaunded that no man should burie him ▪ according as their deuout manner is to all that die in that sort , whom they account not worthy of buriall , but to be cast to dogges and birds , yet good men buried him in the night . Iames Gore being in the prison at Colchester for the truth of Gods word , died much about this time . IOHN PHILPOT . HEe was Sir Peter Philpots sonne in Hampshire , brought vp in new Colledge in Oxford : going from Oxford into Italy , comming from Uenice to Padua he was in danger through a Franciscan Frier accompanying him in his iourney , who comming to Padua accused him of heresie . In King Edwards time he had diuers conflicts with Gardner Bishop of Winchester : after he was made Archdeacon of Winchester , where he continued during King Edwards time , to no small profit of those parts : in Quéen Maries time he being one of the Conuocation , with a few other sustained the cause of the Gospell manfully against the aduersary part , as is before recited , wherefore he was called to account before Gardner , and examined by him , and then hée was remoued to Bonner and other Commissioners , with whom he had diuers conflicts , as in his examinations hereafter following may appeare , when he had lien a yeere and a halfe in the Marshalsey , being twice examined , but no point of Religion handled : then hee was committed to the Bishop of Londons Cole-house , where he found a married Priest of Essex named Thomas Whittle , This Minister greatly lamented his owne infirmitie , for that through imprisonment hee was constrained by writing to yeelde to the Bishop of London , and was set at liberty , and after felt such an hell in his conscience that hee could scarce refraine from destroying himselfe , and could not bee at quiet vntill he hauing got the Bishops register to see his Bill , hee tore it in peeces , and after he was as ioifull a man as any could be : When Boner heard thereof be sent for him , and buffeted him , and plucked off a peece of his Beard , but now he is ioyfull vnder the crosse . He was thirtéene or fourtéene times in priuate and publikely examined , his answeres that concerne any point of Religion heere follow . The third examination . Boner . YOu must be of the Church for there is but one Church . Phil. I am sure I am in the Church , & I know by the Scriptures that there is but one Doue , one Spouse , one beloued congregation , out of the which there is no saluation : This Church is builded vpon the word of God. Bon. You are not in the same Faith , in which you were baptized . Phil. I was baptized into the Faith of Christ , which I now hold . Bon. You were twenty yeares agone of another Faith. Phil. I was then of no Faith , a wicked liuer , neither hote nor cold . Bon. Doe you not think we are of a true Faith ? Phil. I am sure Gods word throughly , with the primitiue Church , and all ancient writers doe agree with this Faith that I am ●ff . Bon. I maruell you are so merry in prison , singing and reioycing in your naughtines , you should rather lament . Phil. The mirth we make is but singing of Psalmes , as S. Paul willeth vs to be merry in the Lord , singing together in Hymnes , and Psalmes , wee are in a darke comfortles place , therefore it becommeth vs to be merry , as Salomon saith , least sorrowfulnes eate vp our hearts : Then I was carried to the Cole-house : where I with my six fellowes rouse together in the straw as cheerefully we thank God as others doe in their Doune beds . The fourth Examination . Worcest . BEfore he beginneth to speak , it is best for him to call to God for grace to open his heart that he may conceaue the truth . Phil. Then I fell vpon my knees , and said , Almighty God , the giuer of wisedom , I beséech thée of thine infinit goodnes in Christ , to giue me , most vile sinner , the spirit of wisedome , to speake and make answer in thy cause , to the content of the hearers , and to my better vnderstanding , if I be deceiued in any thing . Boner . May my Lord of VVorcester , you did not well to exhort him to prayer , for they haue a singular pride heerein : they are heerein like certaine hereticks that Pliny maketh mention off : they did ●ing dayly praises to God , before the dawning of the day . Phil. God make me and you such hereticks , for they were right Christians , with whom the tyrants of the world were offended for their well doing . Col. Where can you proue that the Church of Rome hath erred at any time : Eusebius saith , the Church was established at Rome by Peter , and Paul , and Peter was Bishop there 25. yeares . Phil. I know Eusebius saith so , but if you compare him with Saint Paul to the Galathians , it will appeare manifestly to the contrarie : He liued not past fiue and thirty yeares after he was called to be an Apostle : and S. Paul maketh mention of his abiding aboue eighteene yeares , and I am able to proue by Eusebius and others , that the Church of Rome hath manifestly erred , because shee agreeth not with that which the primitiue Church did vse according to the Gospel in their time as they write , there need no other proofe , but compare the one with the other . Bon. Ought we to dispute with you of our Faith : Iustinian in the Law hath a Title , De fide Catholica to the contrarie . Phil. That is true , but our Faith must not depend vpon the ciuill Law : Ambrose saith , not the Law , but the Gospell hath gathered the Church together . Worcest . You are to blame , you cannot be content to be of the Church , which hath euer been of that Faith full of Antiquitie . Phil. I haue been at Rome , where I saw your Lordship . Worcest . I am sory you haue been there , for the wickednes which you saw there peraduenture causeth you to doe as you doe . Phil. I am taught otherwise by the Gospell , not altogether to refuse the Minister for his euill liuing , so that hee bring forth Doctrine according to Gods word . Worcest , Doe you thinke the vniuersall Church may be deceiued ? Phil. Saint Paul prophesieth that there shall be an vniuersall falling away from the Faith in the later times . Col. That is not ment of Faith but of th' empire , the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifieth . Phil. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a departing from the Faith , and thereof commeth Apostata , which signifieth one that departeth from the Faith. Worcest . I am sory you should be against the Christian world . Phil. The world commonly and such as be called Christians ( for the multitude ) hated the truth and be enemies vnto the same . Worcest . Doe you thinke the vniuersall Church hath erred , and you onely to be of the truth . Phil. The Church that you bee of was neuer vniuersall : for two parts of the world , Asia , and Africa , neuer consented to the supremacie of the Bishop of Rome , not to this day , neither follow his Decrees . Glo. Yes in Florentines Councell they did agree . Phil. It was so said by false report , after they were gone home , it was not so indeed , as the sequell of them all hitherto doth proue the contrary . Glo. By whom will you bee iudged in matters of controuersie , which happen dayly . Phil. By the Word of God : For Christ saith in S. Iohn , the word that hee spoke shall be Iudge in the latter day . Glo. What if you take the word one way , and I another way , who shall bee Iudge . Phil. The Doctors of the Primitiue Church . Glo. What if you take the Doctors in one sence , and I in another . Phil. Then let that be taken which most agreeth to Gods Word . Worcest . It is wonder how he standeth with a few against a great number . Phil. We haue almost as many as you : We haue Asia , Africa , Germany , Denmarke , and a great part of France , & dayly the number of the Gospel doth increase , and a multitude doth dayly come out of France through persecution , that the cities of Germany are scarce able to receiue them : Therefore your Lordship may be sure the word of God will one day take place , doe what you can to the contrarie . The fift Examination . Couen . DOe you not beléeue your Créed , I beléeue in the Catholick Church . Phil. Yes , but I cannot vnderstand Rome to be the same , nor the like to it . S. Asse . S. Peter builded the Catholick Church at Rome : And Christ saith thou art Peter , and vpon this Rock I will build my Church , and the succession of Bishops can be proued in Rome from time to time , as it can be of no other place so well , which is a manifest proofe of the Catholick Church , as diuers Doctors do● write . Phil. You cannot proue the Rock , that Christ would build his Church on , to bee Rome ; and though you can proue the succession of Bishops , it is not sufficient to proue Rome the Catholick Church , vnlesse you can proue the succession of Peters Faith ? where vpon the Catholick Church is builded to continue in his successors at Rome : and at this present to remaine there . Couen . What meaneth this word Catholick ? Phil. The Catholick Faith or Catholick Church is not that which is most vniuersall or of men receiued , wherby you d●e infer your Faith to hang vpon the multitude , which is not so : We iudge ( saith S. Augustine ) the Catholick Faith , of that which hath been , is , and shall be : so that if you can proue your Catholick Church and Faith , hath been taught from the beginning , and is , and shall be , then may you count your selues Catholicks , otherwise not : Catholick in Gréeke is compounded of ● which signifieth according and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a summe , or principle , or whole , so that Catholick Church or Faith , is as much to say as the first , hole , sound , & chéefest faith . Boner . Doe you thinke the Catholick Church hath erred , vntill within these few yeares some haue swarued from the same . Phil. I doe not thinke the Catholick Church hath erred : but I require you to proue the Church of Rome the Catholick Church . Curtop . Ireneus , who was within a hundred yeares after Christ , came to Victor Bishop of Rome , to aske his aduice about excommunication of certaine hereticks , which he would not haue done if hee had not taken him to bee supreme head , and Couentry bad him marke this Argument . Phil. This fact of Ireneus proueth no more for the supremacie then mine hath done , for I haue béen at Rome as well as he , and could haue spoken with the Pope and if I would : yet would there were none in England fauoured his supremacie more then I : And it is not like that Ireneus , or the primatiue church so take him , for I can shew 7. generall Councels after Ireneus time : wherin he was neuer so taken in many hundred y●eres after Christ : These be the Councels ; the Nicentine , Ephesine , the first , & second : Calcedone , Constantinopolitane , Carthagenense , Auilence . Couen . Wherefore will you not admit the Church of Rome to be the Catholick Church . Phil. Because it followeth not , nor agréeth with the Primitiue Church , no more then an Apple is like a Nut : it were too long to name all the disagréements : I will name but two : The Supremacie , and Transubstantiation . Curtop . Although transubstantiation were decréed for an Article of the Faith , not aboue 300. yeares , yet it was alwaies beléeued . Boner said , that was well said . Phil. It is true , it was but lately planted by the Bishop of Rome , and you cannot shew any ancient writer that the primitiue Church did beleeue any such thing , with that Master Curtop shrunke away . Couen . Can you disproue the Church of Rome , not to be the Catholick Church . Phil. Yes that I can , but I desire rather to heare you proue it : First it doth not agree with the Primitiue Church , neither in Doctrine , nor in the vse of Sacraments : And as you describe Catholick to be vniuersall ; the Church of Rome was neuer vniuersall : For the world being diuided into three parts : Asia , Africa , Europe : Two parts Asia , and Africa , professing Christ as well as wee , did neuer consent to the Church of Rome , and the most part of Europe doth not agrée nor allow the Church of Rome : As Germany , Denmarke , the Kingdome of Pole , a great part of France , England , and Zeland , which is a manifest probation that your Church is not vniuerfall , Doctor Sauer . I am sory to sée you commune with so many learned men , and are no more conformable vnto them then you be . Phil. I will be conformable vnto them that be conformable to Christ & his word : I pray ( Master Doctor ) be not so conformable to please men more then God , contrarie to your learning for worldly estimation , you are led away from the truth for promotion sake as many Doctors be now adaies . Sauer . Saint Cyprian , ( an ancient Writer ) doth allow the Bishop of Rome to be supreme head of the Church . Phil. I am sure he doth not , for he writing to Cornelius Bishop of Rome , called him his companion and fellow Bishop , and calleth him not Pope nor any other vsurped termes , which are now ascribed vnto the Bishop of Rome . Then they brought forth Cyprian , and turned vnto the third Epistle , where hee saith it goeth not well with the Church , when the High Priest is not obayed , which supplieth the steed of Christ , after Gods word , and the consent of the Bishops , and the agreement of the people . Sauer . How can you auoid this place which maketh so plaine for the Bishop of Rome his Supremacie . Phil. It maketh not so plaine : First heare you may see that he calleth Cornelius his fellow Bishop , as he doth also in other places , you do misconstrue that same to make the high Priest onely for the Bishop of Rome , and otherwise then it was in his time : for there were by the Nicen● Councell foure Patriaches appointed : The Patriarke of Ierusalem , and the Patriarke of Constantinople : The Patriarke of Alexandria , and the Patriarke of Rome : of which foure the Patriarch of Rome was lowest placed in the Councell , and so continued many yeares for the time of seuen or eight generall Conncels : Therefore Cyprian writeth vnto Cornelius , Patriarck of Rome , because certaine hereticks , as the N●uatians which were excommunicated by him , went from his Dioces ▪ to the Patriarcks of Rome , or of Constantinople , and there were receiued in the Communion of there congregation in derogation of good discipline , and maintaining of schismes : in that obedience is not giuen vnto the Priest of GOD , being in Christs steede , not meaning the Patriarck of Rome onely , but euery Patriarck in his precinet , who had euery one of them a Cathedrall Church of learned Priests , in hearing of whom by a Conuocation of all his fellow Bishops , with the consent of the people , all heresies were determined by the Word of GOD , and this is the meaning of Cyprian . Sauer . I wonder you will stand so stedfast in your errour to your owne destruction . Phil. I am sure we are in no errour , by the promise of Christ to the faithfull , that he will giue them such a spirit of wisedome , that the aduersaries therof should be neuer able to resist , and by this wee know wee are of the truth , because neither by reasoning nor writing your Synagogue of Rome is able to answere one of the learned Ministers of Germany , who hath disclosed your counterset Religion , which of all you is able to answere Caluins institutions : Then Doctor Story came in , to whom I said you haue done me great iniury , without Law you haue imprisoned me more like a dog then a man , and you promised mee I should be iudged the next day after . Story . I am come now to kéep my promise with you , was there euer such a fantasticall man as he is ; may he is no man but a beast : yea these hereticks bee worse then beasts , for they will take vpon them to be wiser then all men ; being very asseheads , not able to maintaine that which they stand in . Phil. I am content to abide your rayling Iudgement , God forgiue you : yet I am no heretick , neither you nor any other can proue that I hold any iot against the Word of God. Story . The Word of God : whom wilt thou appoint to be a iudge of the word ? Phil. The word it selfe . Story . Doe you not sée the Ignorance of this beastly Heretick , hee willeth the word to be iudge of the word , can the word speake . Phil. Christ saith in S. Iohn , The word which I haue spoken , shall Iudge in the last day : therefore much more it ought to iudge our doing now , and I am sure I haue my Iudge on my side , which shall absolue and iustifie me in another world , howsoeuer you iudge me and other vnrighteously , sure I am in another World to iudge you . Story . What , you purpose to be a stinking Martyr , and to sit in iudgment with Christ at the last day , to iudge the twelue Tribes of Israell . Phil. Yea , I doubt not thereof , I haue the promise of Christ if I die for righteousnesse sake , which you haue begun to persecute in me . Story . When the Iudge in Westminster hall giueth sentence , doth the word giue sentence , or the Iudge , tell me . Phil. Ciuill men haue authority by the word of God , to be Iudges of ciuill matters : but the word of God is not subiect to mans iudgement , but ought to iudge al the wisedome , thoughts , and doings of men ; therefore your comparison disproueth nothing which I haue said , nor answereth thereto . Story . Wilt thou not allow the interpretation of the Church vpon the Scripture . Phil. Yes , if it be according vnto the word of the true Church . Story . And not wee in possession of the Church , and haue not our fore-fathers this many hundred yeares , taken this Church for the Catholike Church , and if we had no other proofe , this were sufficient , for presumption of time , maketh a good title in Law. Phil. You doe well to alleadge prescription , for it is all that you haue to shew for your selues , but you must vnderstand , that presciption hath no place in matters appertaining vnto GOD , as I can shew you by the testimonie of many Doctors . Story . Well Sirs , you are like to go after your Fathers , Latimer and Ridley , who had nothing to alledge for himselfe , but that he had learned his heresie of Cranmer , where I came vnto him with a poore Bacheler of Art , & he trembled as though he had had the Palsie , as these hereticks haue alwaies some token of feare , whereby a man may know them , as you may sée this mans eies to tremble in his head , but I dispatched them : and I tell thée , that there hath yet béen neuer a one burned , but I haue spoken with him , and béene a cause of his dispatch . Phil. You haue the more to answer for , you shall féele it in another world , howsoeuer you do now triumph thereof . Story . I will neuer be confessed thereof , I cannot tarry to speake with my Lord , I pray one of you tell my Lord , my comming is to signifie vnto him , that hee must put of hand rid this Hereticke out of the way , and going he said vnto me ; I tel thée thou must thank no other man but me for this . Phil. I thanke you with all my heart , and God forgiue you . Story . What dost thou thanke me , if I had thée in my study halfe an houre , I thinke I should make you sing another song . Phil. No , I stand vpon to sure a ground to be ouerthrowne by you now . The ninth examination . Harps . MY Lord hath sent you S. Augustine to looke vpon , I will read you an Epistle where you may heare the celebration of the Masse . Phil. Héere is nothing that maketh for the proofe of the Masse : Saint Augustine meaneth of the celebration of the Communion , and the true vse of the Sacrament of the body and blood of Christ , and not of your priuate Masse , which you lately haue erected in the stead thereof , for this word ( Masse ) hath bin an old terme attributed to the Communion , euen from the Primitiue Church . I pray you tell me what Missa doth signifie , I thinke many that say Masse cannot tell , but then Cousins and the Masse-Priests were dumbe . Harps . You think it commeth of the Hebrew word Massah , as though none were séene in the Hebrew but you . Phil. I take the communion to be called Missa , a mittendo , of such things as were sent by the rich to the reléefe of the poore , alwaies when the communion was celebrated : for this cause was it called Missa , as learned men do witnes , at the which celebration of the Masse , all that were present did communicate vnder both kinds , according to Christs institution , as they did in S. Augustines time : so being you cannot proue the Masse vsed at that time as you now vse it , you can neuer proue it a Sacrament by the name of the Masse , which name was giuen to the communion . Harps . What do you deny the Masse to be a Sacrament , it is a sacrifice which is more then a Sacrament . Phil. You can neuer make it a sacrifice , but first you must make it a Sacrament , for of the Sacrament you deduce your Sacrifice . Harps . Doth not Christ say , This is my body , and doth not the Priest pronounce the same . Phil. The pronuntiation of the words is not enough , except they be applied vnto the vse that Christ appointed them : for though you speake the words of Baptisme ouer the water , yet if there be none baptized , it is no Baptisme . Harps . That this is not like , for this is my body is an Indicatiue proposition , shewing the worke of God in the substance of bread and wine . Phil. It is not only an Indicatiue proposition , but an Imparatiue , or commaunding ; for he that said , This is my body , said also , take ye , eate ye ; and except it bée taken and eaten , the words ( This is my body ) can haue no verification . Masse Chapl. Will you make the Sacrament to stand in the receiuing , and that the receiuing maketh it a Sacrament . Phil. I say the common receiuing must néeds be concurrant with the true Sacrament , without which it cannot be a Sacrament , because Christ hath made this a principle part of the Sacrament , Take ye , eat ye ; which you do not in your Masse , wherefore it can be no Sacrament , because it wanteth Christs institution . Cosins . Wee forbid none to come to it , but as many as list may be partakers thereof with vs at Masse , if they require it . Phil. Nay , you will minister but one kind vnto them , which is not after Christs institution , & ye ought to exhort them that be present , to make a sacrifice of thanksgiuing for Christs Passion , and to bee partakers with you , and by preaching shew the Lords death , which you do not . Masse-priest . If the Sacrament of the Masse be no Sacrament , vnlesse all doe receiue it , because Christ saith , Take ye , eate ye , then the Sacrament of Baptisme is no sacrament , where there is but one baptized , because Christ said to his Apostles , Go preach the Gospell to all creatures , baptizing all Nations . Phil. Baptizing all Nations , is meant of all sorts of Nations , and to exclude none that beléeue , whether Iew or Gentile , not meaning all at once , for that were impossible ▪ and Christ alone was baptized of Iohn , and the Eunuch baptized Phillip , with many moe such like , but you haue no such example of the body and blood of Christ : but S. Paul commendeth to vs , to vse it in a Communion and participation of many together , in the sixt to the Corinthians , As oft as you come together to eate the Lords supper , tarry one for another . And the Minister speaketh to all in Christs behalfe , to communicate with him , saying : Take ye , eat ye , therfore all that be present & do not communicate , break Gods commandements , & he is no iust minister that doth not distibute the Sacrament as Christ did , to al that are present , where Gods word is transgressed , Christ is not present , and therefore no Sacrament . Harps . Will you haue it no Sacrament except it be a Communion . Phil. Gods words teacheth so : Chrysostome vpon the Epistle to the Ephesians , saith , The oblation is in vaine where none doth communicate with the Priest , therefore your Masse , where none eateth thereof but the Priest alone , is a vaine Oblation , and a vaine standing at the Altar . I pray tell me what the Pronoune This , in the words , This is my body , doth demonstrate . Harps . It doth demonstrate the substance of bread , which by the omnipotency of God , and the words of the Priest , is turned into the substance of Christs body . Phil. Why , then Christs body receiueth daily a great increase of many 1000. pieces of bread into his body , & his body is become that which it was not before : so you would make an alteration in Christs glorified body , which is a wicked thing to do . Harps . The substance of bread after the words spoken by the Priest , is vanished away by the omnipotency of God. Phil. This is another song , heere you may sée how contrary you are vnto your selues : your schoolemen hold , that the very substance of bread is really turned into the substance of Christs body , and now of late you perceiue the inconuenience of that opinion : you imagine a new shift , and say the substance of bread is euacuated , contrary to that your Church hath beléeued and taught , and all is to deface the sincere truth . Harps . Is not God omnipotent , and can he not doe as he hath said ? Phil. But his omnipotency will not do contrary to his word and honour , it is not Gods honour to include him bodily in a péece of bread , and of necessity tye him therto : and for to make a péece of bread God and man , which you sée before your face , doth putrifie after a time , God is as able to giue his body with the Sacramentall bread , and it is contrary to the Scripture , which calleth it bread many times after consecration , you take away the substantiall parts of the Sacrament ; as Take ye , eat ye , drinke ye all of this , doe this in remembrance of me : and place in their stéeds , heare ye , gase ye , knock ye , worship yee , offer ye , sacrifice ye , for the quick and the dead : Is not this blasphemy to God and his Sacraments , and contrary to the mind of all ancient Writers , and contrary to the example of Christ and his Apostles ; and this is the substance of all his examinations and Arguments . Hee did often tell them they were blind guides of the blind , and as I am bound to tell you , you are very Hypocrites , tyrannous●y persecuting the truth : your owne Doctors and euidences you bring , be directly against you ; you must beare with me s●●ing I speake in Christs cause , and because his glory is defaced , and his people cruelly and wrongfully slaine by you , because they will not consent to the dishonour of God , and to hypocrisie with you , if I told you not your fault , it should be required at my hands in the day of iudgement ; therefore know you ( ye Hypocrites ) that it is the Spirit of God that telleth you your sin : I passe not I thanke God of all your crueltie , God giue you grace to repent . Being brought to New-gate after he was condemned , when Alexander the kéeper came in ; Ah said Alexander , Hast thou not done well to bring thy selfe hither : Maister Philpot said , I must be content , it is Gods appointment , and I shall desire you to haue your gentle fauour , for you and I haue béene of old acquaintance : Well said Alexander , if you will recant I will shew you any pleasure that I can● Nay said Maister Philpot , I will neuer recant that which I haue spoken , for it is most certaine truth , in witnesse whereof I will seale it with my blood : Then h●s commaunded him to be set vpon the blocke , and as many Irons put vpon his Legs as he might beare . Then the Clarke told Alexander , that Maister Philpot had giuen his Man Money ; Alexander said to his man , what mony hath he giuen you● And he searched him , and tooke money from him : Then said Maister Philpot , Good M. Alexander be so much my friend , that these Irons may be taken off , He said , Giue me my fées and I will take them off , if not thou shalt weare them still ; Then said he , what is your fées ? He said foure pounds , Ah said Maister Philpot , I haue not so much , if you will take twenty shillings I will send my man for it , or I will lay my Gowne to gage , for the time is not long I am sure that I shall be with you : then Alexander commaunded him to be had into Limbo , and so he was ; Then his man tooke an honest man with him , and went and shewed the Sheriffe , one Maister Michaell , how maister Philpot was handled in Newgate , then the Sheriffe tooke his Ring from his finger , and deliuered it vnto the honest man which came with Maister Philpots man , and bad him commaund the Kéeper , by that token , to take off his Irons , and handle him more gently , and to giue his man againe that which he tooke from him : when they told their message to Alexander , he saide , I perceiue Maister Sheriffe is a bearer with Hereticks , to morrow I will shew it to his betters , yet he went to Maister Philpot at ten of the clocke and tooke off his Irons , and gaue his man that which he tooke from him . He gaue God thanks when newes came he should be burned the next day : when the Sheriffe called him to go● to execution , he came downe most ioyfullie ; when he came to Smithfield the way was soule , so two of the Officers tooke him vp and carried him vnto the stake : Then he said merrily , what will you make me a Pope , then he kissed the stake and said , Shall I disdain to suffer at this stake , séeing my Redéemer suffered vile death vpon the Crosse for me , in the midst of the flames hee yéelded vp his soule vnto Almighty God , and like a Lamb gaue vp his breath . Thomas Whittle Priest , Bartelet Greene Gentleman , Iohn Tudson and Thomas Went Artificers , Thomas Browne , Isabell Foster wife , Ioane Warren , alias Lashford , Maid . THe Papists hauing this last years , murdred the learned and princi●all members of Christs Church , whereof there were now very few , which either were not consumed with fire , or compelled to flie their Countrey , they continued this yeare likewise no lesse cruelty towards the inferior sort of people ; whereof these seuen were burned in Smithfield the 27. day of Ianuary at one fire , and they were condemned all in one day vpon one manner of Articles : the speciall points were for denying the Sacrament of the Altar , and the Masse . This Thomas Whittle was the Priest that Philpot maketh mention of , where you may sée how he recanted , and then became desperate , and could not be at quiet in conscience , vntill he had gotten to sée the Bill againe which he had subscribed and torne off his name ; wherefore Boner buffeted him , and plucked off a peece of his beard , but after he had torne it he was in great peace of conscience , and stood out manfully for the faith , and sealed to the truth with his martyrdome . In an Epistle of his , he calleth the Bishops and Priests the sworne Souldiours of Sathan , the arch-enemies in whom so liuely appeare the very visage and shape of Sathan , that a man may well affirme them to be Diuels incarnate , as I by experience do speak ; wherefore who so shall for conscience matterscome into their hands , had neede of the wilinesse of the Serpen●●e saue his head , and to take heed how hee , consenteth to their wicked writings : sore did they assault me , and craftily tempt mee to their wicked wayes . Bartlet Greene was borne in the Parish of Bassinghall in London , being a Student in Oxford at the first he was an vtter enemy to the truth , vntill God of his mercy opened his eyes by comming vnto the Lectures of Peter Martire , Reader of the Uniuersity Lecture in the said Uniuersity , wherof when he had once tasted , it came vnto him as the Fountaine of liuing Water , so that he neuer thirsted any more , but had a Well springing vnto eternall life ; and though he were called by his Friends from the Uniuersity vnto the Temple in London , to study the Common Lawes , yet bee continued in his earnest study and profession of the Gospell . He writing a Letter vnto one Goodman , who was fledde beyond the Sea for Religion , containing a report of certaine Articles of questions which were cast abroad in London , and an answere to a Letter that Goodman wrote vnto him , in which he required to haue the certainty whether the Quéene were dead , as it was reported beyond-sea . Whereupon Greene answered , that she was not dead . The bearer of this letter , and many other letters from others , was apprehended by the way , and the letters brought to the Councell . These words , The Queene is not yet dead , seemed heynous to some of the Councell : yea , they would haue made treason of them if they could by Law ; but when they could not make it treason , they examined him vpon poynts of Religion ; and after they had long detained him in prison , as well in the Lower , as elsewhere , they sent him at last to Bonner , to be dealt withall according to the Ecclesiasticall Lawes : And being presented to Bonner , his Arch-deacon and diuers others sitting at the Table with him , who demanded of him the cause of his imprisoning ; which when he had shewed him , he asked him if he had not since written , or spoken against the naturall presence in the Sacrament . Then he desired to be charged according to the order of the Law to heare his accusers . Then Doctor Chadsey was sent for , who reported that before him , M. Mosly , and the Lieuetenant of the Tower , hee spake against the reall presence , and the Sacrifice of the Masse , and affirmed our Church to be the Church of Antichrist , which he confessed , and said he would continue therein , and maintaine it . Then M. Wel●h arose , and desired to talke with mee alone : and hauing taken mee into another Chamber , he said he was sorry for my troubles , and would be glad to see me at liberty : and he maruailed that I , being a yong man , should stand against all the learned men of the Realme , against the determination of the Catholique Church from Christs time . I promise you , quoth he , I haue read all Peter Martyrs , and Cranmers , and all the rest of their Bookes , and haue conferred them with the contrary , as Roffensis , and the Bishop of Winchester , and the rest , and could not perceiue but that there was one continuall truth , which from the beginning had beene maintained ; and those that any time seuered from this vnity , were answered and answered againe . This was the summe of his talke , which lacked neither wit nor eloquence . I answered , I am yong , and lacke both wit and learning , but God is not bound to time , wit , or knowledge ; but rather chuseth the weake things of the world to confound the strong : neither can men appoint bounds to Gods mercy : For he saith , I will haue compassion on whom I will : Hee hath no respect of persons , whether old or yong , rich or poore , wise or foolish , Fisher or Basket-maker , God giueth knowledge of his truth through his free grace , to whom he listeth , Iames. 1. And I beleeue Christ hath his vniuersall Church , his Spouse , scattered through many Realmes , where hee list : the Spirit inspireth where it will , he is no more adicted to any one place , then to the person and quality of any one man of this Church . I know I am a member trusting to bee saued by the faith that is taught therein : But how this Church is knowne , is the end of all Controuersies ; the true markes of this Church , is the true preaching of his Word , & ministring of his Sacraments : these markes were sealed by the Apostles , and confirmed by the ancient Fathers , vntill the wickednesse of Men and the Diuell , these markes were sore worne , and almost taken away , but God hath ●enued the Print , that his Church may bee knowne in many places : I would all that were of contrary opinion , would seeke the knowledge of the truth with prayer and teares , as I haue done . Now I am brought before a many of Bishops , and learned men to be made a foole and laughing stocke ; but I weigh it not a rush . For God knoweth that my whole study is to please him , and I care not for mans pleasure or displeasure . Then we fell againe in long talke of the Church , wherin his learning and wit was much more then mine ▪ and being diuerse times examined by the Bishop and others , standing stiffe in his opinion , and neither by flattery nor fear , could be wonne from the truth , hee was condemned , and burned , as before . Hee beeing in Prison in New-gate , hauing perswaded many of the common goale to repentance and faith ; hee , the day before he was executed , wrote to diuers Gentlemen of the Innes of Court , of his acquaintance in commendation of the true spirituall loue of Gods children , how that it is the chiefe fruite of the spirit , where it is the onely line that tieth Christs members to him , and one to another : and that neither prison , nor distance of place , nor time , can breake this loue , nor death it selfe : For Faith and Hope haue finished their course when we are come to heauen ; but our loue to Gods children doth remaine there they in heauen loue vs , & pray for vs ; and we loue them . Now for this loue sake he chargeth ye said Gentlemen his acquaintance , by all menes to séek the deliuerance of these prisoners that he had conuerted , & to helpe them with necessaries . Thomas Browne was borne in the Parish of Histon , in the Diocesse of Ely , and after dwelt in the Parish of S. Brides in Fléetstréet , & was brought to Bonner by the Constable , and was condemned , as before . Iohn Tudson was borne in Ipswich , in the County of Suffolke , and after hee was prentice at London in the Parish of S. Buttolph , and was sent by Story to Bonner , and was condemned as before . Iohn Went , borne at Langham in Essex , a Shere-man ; he was likewise sent by Story to Bonner , and condemned , as before . Isabell Foster was wife to one Iohn Foster , a Cutler , of the Parish of S. Brides in Fléetstréet , she was sent to Bonner for not comming to Church , and condemned , as aforesaid . Ioane Lashford , Alias Warne : there is mention before of Elizabeth Warne , with Iohn Warne her husband , were apprehended at a Communion in Bow-Church-yard , and both were burned for the same : and now the daughter followed the Parents in the same Martyrdome . Doctor Story procured their death , and after their deaths he was charged with forty pounds that he owed them : she confessed and protested there was no reall presence of Christs body and blood in ● Sacrament of the ▪ Altar , and that auricular confession and absolution , after the popish sort , was not necessary , nor the Masse good , or according to the scriptures , and saith , that these & all other supertiuous Sacraments , ceremonies , and diuine seruice now vsed in this realme of England , was most vile , & contrary to Christs words and institutions , so that they neither were at the beginning , nor shall be at the latter end . The Bishop exhorting her to returne to the holy mother Church , she said boldly to him againe : If you will leaue your abhomination , so I will returne , and otherwise I will not . These seuen were all burned together in one fire as aforesaid . Iohn Lomas , Anne Albright , Ioane Catmer , Agnes Snoth , Ioane Sole . IOhn Lomas of the parish of Tenderden in Kent , was cited to appeare at Canterbury , being examined vpon diuers Articles , he answered still that he beléeued as it was contained in Gods Booke ; and being examined whether hee beléeued the body of Christ to be in the Sacrament of the Altar really vnder y ● formes of bread and wine after consecration : hee answered that hee beléeued no realty of Christs body in the Sacrament , neither vnder foorme nor trestle : wherefore he was condemned the 18 day of Ianuary . Agnes Snoth , Maid , of the parish of Smarden in Kent , was likewise examined before the Pharisaical Iudges ; and for denying auricular confession , and for saying none could receiue y ● Sacrament of the Altar , as now it is vsed , without danger of damnation ; and for denying penance to be a Sacrament , & for saying the popish absolution was not cōsonant to Gods word , she was likewise condemned , Anne Albright , alias Champnes , being examined , denied to bee confessed of a Priest , saying , you Priests are the children of perdition , and can doe no good by your confession ; and told the Iudge and his assistants , that they were subuerters of Christs truth ; and she said , the Sacrament of the Altar was a naughty and a●ominable Idoll , wherefore she was likewise condemned . Ioane Sole of Horton in Kent , was condemned of the same Pharises & Priests for not allowing Auricular confession , and for denying the reall presence in the Sacrament . Ioane Cormer of the parish of Hithe in Kent , the fifth and last of these heauenly Martyrs , shee denyed Auricular confession ; she said , the Sacrament of the altar was now made a very Idoll , shee was likewise coudemned : these fiue were bu●ned at two stakes in one fire together at Canterbury the 31. of Ianuary . Thomas Cranmer Archbishop of Cauterbury . HE was borne in Nottingham shire , his fathers name was Thomas Cranmer his ancesters were worthy Esquires , his mother was a gentle woman named Agnes H●tfield , he was of Cambridge in the time when good Authors were neglected , and filthy barbarousnesse embraced in all schooles and vniuersities , onely the names and number of liberall Arts did remaine , the arts themselues were cleane lost . Logicke was gone into sophisticall trifles , Phylosophy both morrall and naturall was miserably defaced with infinite questions and subtilties : the vse of tongues and eloquent learning , was either small or none at all : and diuinitie was so laden with articles and definitions , that it serued rather for the gaine of a few , then for the edification of many . So hée was constrained to spend a part of his youth vntill he was twentie yeares old , in the péeuish questions of Duns and other masters of that sort , at length the tongs and other learning began a little to spring , and the books of Erasmus began to be much estéemed , with a number of good Authours besides , on which Cranmer rubbed away his olde ruf●inesse as vppon a whetstone , then Luther rose , the happy day of Gods knowledge , who wakened mens minds to the cléere light of the truth . At thirtie yeares olde he gaue his mind wholly to discusse matters of religion on both parts , and hauing performed the same , he spent thrée yeares in the study of the Scriptures , then he read the old writers , despising not the new , weighing all mens opinions with secret iudgment , he neu●r read any writers booke without pen and ink● , in all controuersies hee gathered euery authors sentence briefly : at 35. yeares olde hee procéeded Doctor of Diuinitie , he was chosen one of the 12 that should decide y ● matter of kings Henries diuorce , and by his arguments , learning , and meanes it was brought to passe , then he was sent to Paris with diuers Noble men and Bishops , where he behaued himselfe in that case , that he was commended by the Ambassadors to the king for his singular wisedome , grauitie , and learning , that he wonne such great credit that he was alone sent Ambassador to the Emperour to debate this businesse , but the Emperour refused to determine the matter , but remitted the whole question to the Popes court : after he was sent to Rome Ambassadour to the Pope , where he behaued himselfe with ●o lesse diligence , that he compelled the Popes chiefe diuines by arguments to grant the mariage to be against the law , but yet by the dispensation of the Pope it might be made lawfull . Warram Archbishop of Canterbury dying , he was sent for by king Henrie and made Archbishop of Canterbury , then came in the question of the Popes supremacy , and all the weight of the businesse was chiefly laid vpon Cranmers shoulders ; he therefore alone receiued , answered , and confuted all the obiections of the Papists , he proued that the Popes Lordship was not brought in by any authoritie of Scriptures , but by ambitious tyranny , and that the chiefest power on earth , belonged to the Emperor , to kings and Potentates , to whom the Pope , Cardinals , Bishops , Priests , by Gods commandement were no lesse subiect then other men , and therefore it were best by the consent of the king , and other estates , the ambitious Lordship of the Pope , being driuen out of England , should keepe it selfe within his owne Italy , as a riuer is kept within his bankes , which was performed by act of Parliament , then by little and little he reformed the Church into a more wholesome discipline of Christ , and laboured to banish the Popes errours , heresies , and corruptions , and he obtained of the king , that certaine learned men should make a booke of Ecclesiasticall institutions , which was called the Bishops Booke : then the abolishing of Monasteries began to be talked of , the kings desire was , that all the Abbey lands should come vnto his coffers , the Archbishop and others would haue them imployed to other good vses , whereby the king being bent against Cranmer , especially by the instigation of Gardiner Bishop of Winchester , which sought all occasions to hinder the Gospel , he set forth the 6. Articles by full consent of Parliament , which contained the summe of Popish religion . What slaughter by the space of 8. yeares these Articles made , is already declared : but after , he forgoing his anger with the Archbishop : séeing he stood against him , in conscience , not in stubburnesse , he began to fauour him , and thought to haue taken away the 6. Articles , and reformed other matters if he had liued ; but Cranmer and the Lord protector brought it to passe in king Edwards dayes : his story how he was vsed in Quéene Maries reign is mentioned before , and his disputations at Oxeford , and how he was condemned there and left in prison vntill this time . And because the sentence was voyde in law , because it was giuen by persons excommunicated , ( for they were not then absolued by the Pope nor his authoritie receiued in the realme ) therefore there was a new commission sent from the Pope for the conuiction of Cranmer , Latimer , and Ridley , and the Bishop of Glocester was appointed the Popes delegate , and after they had condemned Latimer and Ridley , as before is said . The said Legate and his company being set in Saint Maries Church apparelled in his Pontificalibus as if the Pope in person had bene there : the Bishop of Canterbury was brought before them , putting off his cappe he did obeysance to the king and quéenes proctors , then looking in the Legats face , he put on his bonnet againe , making no obedience toward him , wherefore the Bishop sayd vnto him , that it might beséeme him well , waying the authoritie which he did represent , to doe his duety to him : he answered , hee had sworne neuer to admit the Pope into this Realme , and therefore he would commit nothing by signe or token which might argue his consent to the re●eiuing of him , and that he did it not to any contempt of his person . Then the Legate made an eloquent oration , to put him in remembrance , that from a meane gentleman he was raised to bee a Princes Ambassadour , and further to be Archbishop and Primate of the Realmealmost 30 , yeares , and s● farre in trust with the king , that he made him president of his councel , and after left him in speciall trust for the gouernement of the young Prince during his minoritie , such blessing God had giuen him whilest he continued in the Catholicke faith . He exhorted , him on the other side , to consider how he was now fallen from his dignities and officices , and in high displeasure of the King and Quéene , iudged to die for high treason ; and all these things to haue happened vnto him , only because he had seuered himself from the Sea of Rome , and was become a father of new deuised religion , and although your estate is so miserable , that the meanest in this assembly will not change his condition and calling with you : yet further he was like to fall by the iust iudgement of God into hell and euerlasting damnation , if he did not repent of his errours and schismes , whilest he had time of repentance , whereunto he exhorted him earnestly , repeating many places of Christs mercies to them that repent , and shewed that to returne to the Church was the o●ely way to saue both body and soule , and I doubt not but the King and Quéene will perdon your condemnation of treason if you will returne vnto the Church and forsake your opinions , which I desire you to do . Then Cranmer desired license to speake , which was gently granted him : first he made protestation that hee did not answere to him as to a lawfull Iudge ; because he was deputed for the Pope , but to giue a reason of his faith , which God hath commanded him to doe to euery one that shall demand a reason thereof . Then he said , My Lord you haue learnedly put me in remembrance of many things touching my selfe , which I will not answere : I acknowledge Gods goodnesse vnto me , and thanke him as heartily for this estate that now I am in , as euer I did for the time of my prosperity , shewing that his greatest griefe was , to sée the Popes Iurisdiction restored to England againe : Alas ! what hath the Pope to do in England , whose lawes are so farre different from the Lawes of this realme , that whosoeuer sweareth to both , must néedes incurre periury in the one ? And I am heartily sorry to thinke that her grace , the day before her Coronation , tooke an oath to obserue the lawes of this realme ; and also tooke an oath to the Bishop of Rome , promising to maintaine that Sea , which was impossible but shee must néeds be forsworne in the one . And as for the matter of Heresie , wherewith you charge mee , I call God to witnesse I know none which I maintaine : but if it be heresie to deny the Popes authority , and the religion which the sea of Rome hath published vnto the world these latter yeares , then all the ancient Fathers of the primitiue Church , the Apostles , and Christ himselfe , taught heresie : And hee desired all them present to beare him witnesse , that he tooke the Traditions and Religion of the Pope to bée most erronious , false , and against the doctrine of holy Scriptures , which hee had often proued by preaching and writing ; and the Pope to bee very Antichrist , so often preached by the Apostles and Prophets , in whom most euidently doth concurre all the signes and tokens whereby hee was painted vnto the world to bee knowne by : for hee aduanceth himselfe aboue all Emperours and Kings of the world , whom he affirmeth to hold of him , and to be at his commandement : and the stories make mention of his intollerable pride and tyranny vsed to them , as no King would haue done to his subiects , nor a good maister to his seruants , setting his féet vpon Emperours necks , and making others to hold his stirrops , and remoued others from their Empires ; & hath not onely occupied the highest places in the world aboue Kings , but hath presumed to fit in the seat of Almighty God , which is the conscience of man , & to kéepe the possession thereof , he hath promised forgiuenesse of sins , he hath brought in Gods of his own framing , and inuented a new religion full of lucre , quite contrary to the Scriptures , only for maintaining of his kingdome , displacing Christ from his glory , & holding his people in miserable seruitude of blindnesse , to the losse of a number of soules which God at the latter day shall exact at his hands ; boasting in his Canons & decrées , that he can dispense against Peter , Paul , the old Testament , & New : & that in his fulnesse of power he can do as much as God. If any man can be aduanced aboue him , let him be iudged Antichrist . This enemy of God and our redemption is so euidently painted out in the Scriptuers , with such manifest tokens which all sée clearely appeare in him , that except a man will shut his eyes and heart against the light , hee cannot but know him ; therefore I will neuer giue my consent to the receiuing of him into the Church of England : and my Lord sand you that be here , examine your own consciences , you are sworne against him , you are learned and can iudge the truth , I pray God you be not wilfully blind , I haue discharged my conscience to the world & I will write my mind to her grace , which letter you may sée in the book at large . Storie and Martine diuers times interrupted him , saying , he spake blasphemy , and would faine haue the Bishop put him to silence , who notwithstanding suffered him to end his spéech . Then they charged him that he was sworne vnto the Pope when he was made Archbishop ; but he denied it , and said : It appeareth that he did not , by the record of the countrey , which one of them confessed . Many maruelled that in so perilous a time he had so sincerely proceeded , choosing rather to venture the losse of his life , and all his glorious pompe , then to do any thing that might spill his conscience . Then they obiected , that he was married ; which he confessed : Doctor Martine said , his children were bond-men to the Sea of Canterbury . At which he smiled , saying : If a benificed Priest had a Concubine , and had bastards by her , they are not bond-men to the benifice , I trust you wil make my childrens cause no worse . Then D. Martine demanded of him who was the supreme head of the Church ; he said , Christ : Martine said , you made K. Henry supreme head of the Church . He said , of the people of England , Ecclesiasticall & Temporal , and not of the Church : for Christ is the onely head of the Church , and of the Faith and Religion of the same . The Articles of religion , touching the Sacrament , denying transubstantiation , the Sacrifice of the Masse , and the reall presence , he affirmed as he taught in his Booke . Then they cited him to appeare 80 , daies after at Rome , and then sent him to prison ; where thou maist sée their visored face of Iustice , as though the Court of Rome would condemne no man before hee answered for himselfe : but the same time the Pope sent letters executory vnto the King and Queene to disgrade and depriue him , which was done before twenty dayes were done : And though he were kept in prison , at the end of the 80 dayes hee was decreed Contumax , and thereupon condemned . Upon S. Valentines day next after , the Archbishop was disgraded , and condemned by Bonner , & Thurlby Bishop of Ely , who sometimes was Cranmers Chaplaine , and preferred by him : at which time Bonner , which a long time had borne great malice towards him , and reioyced greatly see this day wherein he might triumph ouer him at his pleasure , made an Oration to the people in this sort : This is the man who hath euer despised the Popes holinesse , and now is to be iudged by him : this is the man that hath pulled downe so many Churches , and now is come to be iudged in a Church : this is the man that contemned y ● blessed Sacrament of the Altar , and now is come to be condemned before the said Sacrament , hanging ouer the Altar : this is the man , that like Lucifer , sate in the place of Christ , vpon an Altar , to iudge others , and now is come before the Altar to bee iudged himselfe . Thus he continued halfe an houre heaping vp a number of lies together , beginning euery one with , This is the man , so lothsomly , that he made euery man weary . When they had disgraded him , they stript him of his gowne , & put vpon him a poore yeoman Bedles gowne thrid-bare , and as ill-fauouredly made as could be , and a Townsmans cap vpon his head , and so deliuered him to the secular power : in this filthie gowne he was carried vnto prison . The Queene & Bishops hauing kept the Archbishop now almost three yeares in prison , seeing by no means they could preuaile with him all this while , to turn him from his religion , they suborned certaine men which should , by intreaty , and faire promises , or any other means , allure him to recantation : so the wily Papists flocked about him , labouring to draw him from his former sentence to recantation , especially Henry Sidall , and Frier Iohn , a Spaniard , they shewed him how acceptable it would be to the Kings & Queene , and how gainfull it would be both bodily & spiritually , they added that the Councell & Noble-men bare him good wil , promising him both his life & ancient dignity , saying the matter was but small , the setting of his hand to a few words ; but if hee refused , there was no hope of pardon : for the Queene was purposed that shee would haue Cranmer a Catholique , or else no Cranmer at all . By these and such like prouocations , they at last w●nne him to subscribe : It may bee supposed that it was for hope of life and better dayes to come : But it appeareth by a Letter of his to a Lawyer , that the most cause why hee desired his life to bee delayed , was , that hee might make an end of a Booke against Marcus Antonius , a Papist , which hee had begun ; but it is manifest that it was against his conscience : it pleased God that so great vertues in this man should not be without some blemish ; and that y ● falshood of the Pop●sh generation by this meanes might be the more euident , and that we should haue the lesse confidence of our owne strength , presently this recantation was put in Print and published , notwithstanding it was decréed that Cranmer should be burned out of hand , and the Quéene commanded a funerall Sermon to be made for him by Doctor Cole ; and hauing his lesson giuen him , he went spéedily to Oxford to play his part . The morning before hee should bee executed Cole gaue him 15 crownes to giue to y ● poore . The Archbishop surmised whereabouts they went , after the Spanish Frier came vnto him with a paper of Articles which Cranmer should openly professe in his recantation before the people , desiring him to write his name vnto it : then he prayed him to write a Copy of it , and kéepe it with him , which he did , & knowing wherunto their deuices tended , he put secretly into his bosome his prayer with his exhortation written in another paper . Cranmer was brought from prison to S. Maries Church betwixt two Friers , which mumbled certaine Psalmes in the stréets as they went : when they came vnto the Church they sung Nunc dimittis : then they brought him to his standing , where they left him , there he stood all y ● Sermon in a bare ragged gowne , & ill-fauouredly clothed with an old square cap , exposed to the contempt of all men . In this habite when he had stood a good while vpon the stage , he turned vnto a pillar , & knéeling & lifting vp his hands to heauen , he praied vnto God once or twice . After a while Cole came & began his Sermon , altogether to the disgrace of Cranmer , shewing that he was the onely man that began this heresie & schisme from the Catholique Church , that he was the cause of the diuorce betwixt the Quéenes father and mother : and that for these and other maine causes , the Quéene and Councell did thinke fit that he should be burned , although he had recanted . At the end of his Sermon he brought many scriptures to comfort him , that such as die in Gods faith , he will either abate y ● fury of y ● flame or else giue him strength to abide it , he glorified God much in his conuersi●n , because it appeared to be only his worke , shewing what great meanes was vsed to conuert him , but none could preuaile vntill God reclaimed him , saying ; whilst he flowed in riches & honor , he was vnworthy of death ; but lest he should carry with him no comfort , he promised , that immediatly after his death there should be Dirges , Masses , & Funerals executed in all the Churches in Oxford for ●uccour of his soule . But Cranmer , during the Sermon , lifted vp his hands & eyes to heauen : the very shape of forrow was liuely expressed in him , more then twenty times : he shed aboundant teares from his fatherly face , but especially when he made his prayer before the people . After Cole had done his Sermon , he had Cranmer performe his promise , to expresse your faith , that you may take away suspicion from men , that they may vnvnderstand you a Catholique indéed . I wil do it said the Archbishop with a good will : then he desired y ● people to pray for him , that God would forgiue him his sins : and one offence doth trouble me more then all the rest , whereof in processe of my talke you shall heare ; and after he had made a very pithy praier with y ● people , which you may sée in y ● book at large , then he said , euery man at the time of his death , desireth to giue some god exhortation vnto others : so I pray God at this my departing , I may speake somwhat whereby God may be glorified , & you edified . His first exhortation was , that we should not set our minds too much vpon this glozing world , but vpon God , & the world to come . His next exhortation was to obedience to y ● King & Quéen● . His third exhortation was , that they should loue together like brothers & sisters . The fourth was , that rich men would weigh three sayings in y ● scripture : First Christ saith , it is hard for a rich man to enter into y ● kingdome of heauen . Secondly , S. Iohn saith , he that hath this worlds goods , and shutteth his compassion vpon his needy brother , how can he say he loueth God. Thirdly , Saint Iames biddeth them weepe and howle for the miseries that shall come vpon you , your clothes be moth-eaten , your gold and siluer cankred and rusty , and the rust shall witnesse against you , and consume you like fire : you hoord vp treasure of Gods indignation against the last day . Let them that be rich ponder well these thrée sentences : for if euer they had occasion to shew their charity , it is now , the poore beeing so many , and victuals so deere . Now being I am come to the end of my life , whereupon hangeth my life past , and my life to come , either to liue with my Maister Christ for euer in ioy , or else for euer in paine with the Diuell : Therefore I will declare my faith vnto you without dissembling . I beleeue all the Articles of the Créede , and all the Doctrine of Christ , his Apostles and Prophets in the new and old Testament ; and now I come vnto the great thing that so much troubled my conscience more then all that euer I did in all my life ; and that is in setting abroad a writing contrary to truth , which now I renounce , as written with my hand , contrary to my heart , for feare of death ; and that is all such Billes and Papers which I haue written or signed with my hand since my degradation ; and because my hand writ contrary to my heart , it shall be first burned . And as for the Pope I refuse him , as Christs enemy , and Antichrist , with all his false Doctrine . And as for the Sacrament , I beléeue as I haue taught in my Booke , and my Booke shall stand at the last day , before the iudgement of God , when the Papisticall doctrine shall be ashamed to shewe her face . It was a world to sée the Doctors beguiled of so great a hope , I thinke there was neuer cruelty more notably deluded ; and when he began to speake more of the Sacrament , and of the Papacie , Cole cried to stop the Heretiques mouth : then the Friers pulled him from his seate , and led him to the fire : then they cried to him ; What madnesse hath brought thee againe into this error , by which thou wilt draw innumerable soules with thee into hell . Hee answered them not , but directed his talke vnto the people : But the Spanish Barker raged , and foamed almost out of his wits ; and he and the other Spanish Frier began to exhort him afresh , but all in vaine . When the fire began to burne neere him , he put his right hand into the flame , which he held so stedfastly , that it was burned before his body was touched , he abode the fire with such constancy , that he stood alwayes in one place without mouing of his members , with his eyes vpward , he off repeated his vnworthy right hand , saying , Lord Iesus receiue my spirit , and so gaue vp the Ghost . Agnes Potten , and another woman . ONe was the wife of Robert Potten of Ipswich in Suffolke , the other the wife of Michael Trouchfield of the same towne shoemaker , they were burned at Ipswich the 16. of February , for denying the sacrament of the Altar : their constancy in burning was wonderfull , they earnestly exhorted the people to credit and lay hold vpon the word of God , and to dispise the institutions of the Romish route , with all their superstitions and rotten religion . Robert Spicer , William Coberley , Maundrel . THese three were burned at one stake in Salisbury , what their confessions were , and by whom they were condemned it appeareth not . Robert Draks Minister , William Tims Ioyner , Richard Spurge Fuller , Iohn Cauell Weauer , George Ambrose Fuller , and Thomas Spurge Fuller . THese sixe were burned at one fire in Smithfield the foure and twentieth day of Aprill : they were all of Essex , and sent at diuers times by the Lord Rich to Gardner , who sent them to prison , where they remained a yeare almost , and then they were sent to Bonner , to whom they all denied the reall presence in the Sacrament of the Altar : after they were all sent for vnto the Consistorie ; first Tims was sent for , and exhorted to conformity : he answered , we haue béene brought hither this day for Gods word , which we haue beene taught by the Apostolike Preachers in King Edwards time , whom you haue murthered because they preached the truth , and they haue sealed their doctrine with their bloud , whom I will follow . Then Bonner perswaded them not to stand to the litterall sense of the Scriptures , but to vse the interpretation of the Fathers . Then Tims said , what haue you to maintaine the reall presence of Christ in the Sacrament , but only the bare letter ? We haue ( quoth Bonner ) the Catholike Church : no , said he , the Popish Church of Rome , for which you be periured , and the Sea of Rome is the Sea of Antichrist , therefore to that Church I will neuer consent ; I confesse Christ is present with his Sacraments , but with your Sacrament of the Altar he is neither present corporally nor spiritually , for as you vse it , it is a detestable Idoll . Then the Bishop séeing his constant boldnes , condemned him . Then Robert Draks was called , and being exhorted to returne to the Church of Rome , he said , he vtterly defied it and all the workes thereof , euen as I defie the diuell and all his workes ; then was he likewise cond●mned . Then Thomas Spurge was demaunded if he would returne to the Catholike Church : and then he called the rest , and vpon the like demands he receiued the like answers : so they had all their iudgements , and deliuered vnto the Sherife , and after burned , as before . Iohn Hullier Minister . HEe was bur●ed at Cambridge vpon the second day of Aprill for the professing of Christs Gospell , vnder Thurlby Bishop of Ely and his Chancellor : only a Pra●er and a Letter of his are recorded ; his Letter is to proue the Romish Church Antichrist , and exhorteth from dissembling with God and the world , in comming to masse . Christopher Lister Minister , Iohn Mace , Iohn Spencer , Simon Ioyne , Richard Nicoll , and Iohn Hamond . THese six were burned together at Colchester in Essex , where the most part of them did inhabite : the eight and twentieth day of Aprill : Bonner now waxing wearie , made a very quicke dispatch with these ; for as soone as they were deliuered by the Earle of Oxford and other Commissioners , vnto Iohn Kingstone the Bishops Register : Bonner caused them to be brought vnto his house at Fulham , where , in the open Church he ministred vnto them articles , to which they answered alike , as followeth : That the Church of Rome is the malignant Church , and no part of the Cathotholike Church , and that they beleeue not the doctrine thereof , and that they beléeue there be no mo but two Sacraments in the Church of Christ , to wit , Baptisme and the Lords Supper ; that they learned the truth of their profession by the doctrine set forth in King Edwards time , and therein they would continue as long as they liued ; they refused to be partakers of the Sacrament of the Altar , because it was vsed contrary to Gods word and glorie ; they said the Popes authoritie was vsurped , and that he was an oppressor of Christs Church and Gospell , and that he ought not to haue any authoritie in England , and that they vtterly abhorred the Sea of Rome , for putting downe the booke of God , and setting vp the Babylonicall Masse , with all the rest of Antichrists merchandise ; and that after consecration there remaineth in the Sacrament Bread and Wine as well as before ; and that the reall flesh and bloud of Christ is not in it ; and that the Masse is not propitiatorie , neither for the quick nor for the dead , but méere Idolatry and abomination . And in the afternoone , when they would not recant , they were condemned and burned , as before . Margaret Ellice , Hugh Lauerock an old lame man and Iohn Apprice a blind man. SHe was of great Bursteed in Essex , and was sent to Bonner by Sir Iohn Mordant Knight , and Edmund Tyrrell Esquire : she died in Newgate the thirtéenth of May , being condemned to be burned before . Hugh Lauerocke an old lame man , and Iohn Apprice a blinde man ; when they were examined , answered in effect as Christopher Lister , Iohn Mace , and others before mentioned had done : after they were brought to the Consistori● , and being perswaded to recant their opinions of the Sacrament , Hugh Lauerock said , I will stand to my answere , I cannot finde in the Scriptures that the Priests should lift vp ouer their heads a cake of bread : then Bonner asked Iohn Apprice what he would say ; he answered , your doctrine that you set forth is so agreeable with the world , and imbraced , of the world , that it cannot be agreeable with the Scriptures ; and ye are not of the Catholike Church , for ye make lawes to kill men , and make the Queene your executioner , whereupon they were condemned and sent to Stratford the Bow , and there burned , the ●ifteenth of May : at their deaths Hugh Lauerock comforting Iohn Apprice , said , be of good comfort , my brother , for my Lord of London is our good Physitian , he will heale thée of thy blindnes , and me of my lamenesse . Katharine Hutte widdow , Elizabeth Tharnell , and Ioane Hornes . IN the yeare 1556. these were burned in Smithfield , & were sent to Bonner , with Margaret Ellice and the blinde and lame man , for denying the reall presence in the Sacrament of the Altar , and for calling the Masse an Idoll . Katharine Hutte being required to recant , and say her minde of the Sacrament , said , I denie it to be a God , because it is a dumbe God , and made with mens handes . Ione Hornes said , if you can make your God to shedde bloud , or to shew any condition of a liuely body , then will I beleeue you : but it is bread , and that which you call heresie , I trust to serue my Lord God in . And touching the Romish Sea , she said , I forsake all his abominations , and from them all good Lord deliuer vs : they died more ioyfully in the fire then some that burned them did in their beds . Iohn Harpole and Ioane Beach widdow . THese two were burned at Rochester for their constant perseuering in Christs truth , about the first of Aprill . A blinde boy and another suffered martyrdome at Glocester : one of them was the blinde boy which came vnto Bishop Hooper , whom the said vertuous Bishop confirmed in the Lord , and the doctrine of his word , as is before mentioned , whose examinations are not come vnto our hands . Thomas Spicer , Iohn Deny , and William Pole. THese were bro●ght before Dunnings , Chancellor of Norwich , and Minges his Register : the Chancellor perswaded what he could to bring them from the truth : and being he could not preuaile he burst out in teares , intreating them to turne againe vnto the holy mother Church . As he was thus labouring them , and seemed vnwilling to giue iudgement , the Register said , in what doe you make such ados ? they be at that point they will be , therefore reade sentence and dispatch the knaues ; whereupon he condemned them with teares , and the next day , being the one and twentieth of May , they were burned at Beckles by Sir Iohn Silliard high Sherife , without any writ from my Lord Chancellor . As the fire burned about them , they praised God with such an audible voyce , that it was wonderfull to all those that stood by . One Robert Bacon , and enemie to the truth willed the tormentors to throw on ●aggots to stop the knaues breaths , but they confessed the truth , and gaue their liues for the testimony thereof very gloriously and ioyfully . Thomas Spicer was a labourer dwelling at Wenson in Su●●olke . The persecution of the townes of VVenson and Mendleson in Suffolke . AT the commandement of Sir Iohn Silliard High Sherife , and Sir Iohn Tyrrill Knights , these , whose names follow , were persecuted out of the said towns . From Wenson Alice Twayts & two of her seruants , Humfrey Smith and his wife , William Kachpoole and his wife , Iohn Mauling and his wife , Nicholas Burlingham and his wife , and one Rought and his wife . From Mendleson Simon Harlstone and Katharine his wife with fiue children , William Whiting and Katharine his wife , Thomas Dobson and his wife , Thomas Hubbard and his wife , Iohn Poncon , Thomas Woodward the elder , one Rennolds wife , and a poore widdow , and one mother Semons maide , besides those that were constrained against their consciences , by the help of Iohn Brodish the Parish priest : the points of religion that they held , for which they were persecuted , were these ; 1 They held the word of God to be sufficient doctrine vnto saluation . 2 They denied the Popes authority , & said their Church was Antichrist , and Christs aduersary , they refused the abused Sacraments , defied the masse , and all Popish seruice and ceremonies , saying they robbed God of his honour , and Christ of his death and glorie , and would not come to Church , except it were to the defacing of that they did there . 3 That Ministers of Gods Church might lawfully marry . 4 That the Quéene was chiefe head , and wicked Rulers were a great plagus of God sent for sinne . 5 They denied mans frée-will , and the Popes Church did erre , and many other in that point with them , rebuking their false confidence to be iustified by works and mans righteousnesse : when they were rebuked for talking so freely , they would answere , they acknowledge , confesse and beleeue , and therefore they must speake : they acknowledged that tribulations were Gods prouidences , and that his iudgements were right , to punish them and others for their sinnes , and that their troubles were of his faithfulnesse and mercy , and that one haire of their heads should not perish before the time , but all things should worke to the best to them that loue God , and that Christ was their only life and righteousnesse , and that only by faith in him , and for his sake , all good things were freely giuen them , as also forgiuenesse of sinnes , and life euerlasting . Many of these persecuted were of great substance , and had possessions of their owne . William Slech died the thirtieth of May 1556. being imprisoned for the doctrine of the Gospell , and the profession of the truth , in the Kings bench , and was buried in the back-side of the same prison , because the Papists thought him not worthy to be laide in their Pope-holy Churchyards . Thomas Harland MillWright , Iohn Osward , Thomas Reed , and Thomas Auington . T They were long prisoners in the Kings Bench for the confession of the truth , and were burned together at one fire the sixt of Iune , in Lewes in South-sex . Thomas Wood Minister , and Thomas Miles were burned likewise at Lewes in South-sex the twentieth of Iune , for resisting the erroneous and hereticall doctrine of the papisticall and fal●●y pretended Catholiks . William Adherall Minister , and Iohn Clement-Wheele-wright ▪ THese died in the Kings Bench the three and twentieth of Iune , and were buried in the backside , being imprisoned for the profession of the truth . A Merchants seruant the next day was burned at Leicester for the like godlines , by the cruell persecution of the Papists . About this time there were thirtéene burned in one fire at Stratford the Bow by London eleuen of them being men and two of them women , whose dwellings were in sundry places in 〈◊〉 , and whose names f●llow : Henry Adlington , Lawrence Parman , Henry Wye , William Hallywell , Thomas Bowier George Searle , Edmond Hurst , Lion Cawch , Ralph Iackson , Iohn Perifall , Iohn Roth , Elizabeth Peper , and Agnes George Their points of Religion doth better appeare by a Certificate vnder all their hands , which I haue here inserted , then by their examination which followeth . Be it knowne vnto all to whom this our Certificate shall be feene , that whereas vpon Saturday the thirteenth of Iune , sixteene of vs were condemned to dye , by the Bishop of London , for the sincere truth of Christs verity , which truth hath bin continually defaced from the beginning by the wicked aduersaries , as it is slandered now by the Diuell and his Imps , which constraineth vs to manifest our beleefe , and the articles , wherefore we were condemned for auoyding the slanders that might happen by occasion of the flanderous Sermon lately preached at Pauls Crosse by Doctor Fecknam Deane of Paules , where he defamed vs to be of sixteene sundry opinions . 1 We beleeue by Baptisme we were made members of Christs Church , and although wee erred for a time , yet the roote of Faith was preserued in vs by the Holy Ghost , which maketh vs certaine of the same , and we doe and will persist by Gods assistance vnto the end : And though the Minister were of the malignant Church , yet he did not hurt vs , because he baptized vs in the name of the Father , the Sonne , and the Holy Ghost ; there was the word and the element ; Godfathers , and Godmothers , renouncing for vs the Diuell and all his workes , and confessing the Articles of the Christian Faith. 2 There are but two Sacraments , Baptisme , and the Lords Supper , in these are contained the two Testaments : the effect of the Law is Repentance , and the effect of the Gospell is remission of sinnes . 3 There is a visible Church wherein the word of God is preached , and the Sacraments truely ministred : Uisible to the wicked world , although it bee not credited , and by death of Saints confirmed : as in the time of Elias as well as now . 4 The Sea of Rome is the Sea of Antichrist : The Congregation of the wicked , whereof the Pope is head vnder the Diuell . 5 God is neither spiritually nor corporally in the Sacrament of the Altar , and there is no other substance but bread and Wine . 2 The Masse is not onely a prophanation of the Lords Supper , but a most blasphemous Idoll . We affirmed to beleeue all that the Bishop or any could proue by Scriptures : but he said he would not stand to proue it with hereticks , but said , they themselues were the holy Church , and that we ought to beleeue them , or else to be cut off like withered branches . When they were brought to Stratford the Bow they were deuided into two parts , and put into two chambers : then the Sherife came to the one part and tolde them that the other had recanted and were saued , and exhorted them to doe the like , and not cast away themselues : they answered , their faith was not builded on man , but Christ crucified : When he could doe no good with them , he went to the other place , and told them their Fellowes had recanted , and were saued , and counselled them to doe the like , and not willingly to kill themselues : vnto whom they answered as their fellowes had done . When he saw he could not preuaile , he lead them to the fire , they ioyfully kissed the stake : the eleauen men were tyed to foure stakes , and the two Women loose in the middest , and so they were burned all in one fire , with such loue one to another , and constancy in our Sauiour Christ , that it was wonderfull . Thomas Free-man , William Stannard , and William Adames . THese were also condemned to dye with the other at the same time , and béeing in the hands of the secular power , Cardinall Poole sent his dispensation for their liues , and by that meanes they were kept from mart●rdome . The fourteenth of Iune Iohn Colstoke of Wellington in Liechfield Dioces , for holding against the real presence and auricular confession , was compelled to recant and to beare a faggot before the Crosse bare-headed , hauing in one hand a Taper , and in the other a paire of Beads . The seuentéenth of Iune Thomas Barnes and Ellice Birth were accused that one wished to the other , in the beginning of Queene Maries raigne , his dagger in the belly of him that sung to the Organs ●he denied not but he spake these words , and that he then thought the masse abominable ; and though he submitted himselfe hee was condemned to beare a faggot , with beads and his taper before the crosse . The seuen and twentieth of Iune Thomas Paret , Martin Hunt , and Iohn Norrice died in the Kings Bench , and were buried in the back-side : they were imprisoned for the profession of the truth . Robert Bernard , Adam Foster and Robert Lawson . THe 30. of Iune Hopton B of Norwich called Robert Bernard Heretick , because he said he would neuer be confessed of a Priest : he answered , it gréeueth me not to be called hereticke at your hand ▪ for so your forefathers called the Prophets and Confessors long agoe : then the B : ●ad him follow him , and went and knéeled before the Sacrament of the Altar : and as he was at his prayers , he looked back and asked Barnard why he did not as he did , He answered , I cannot tell why you should doe so , the Bishop asked him , whom sée you yonder , pointing to the Pixe hanging ouer the Altar ? Do you not see your maker there ? He said , No , I see nothing but a few cloaths hang together in a heape : then the Bishop commaunded him to the Iayle , and ●ad put Irons enough vpon him . After one of the Guard had him to a Tauerne where many Priests were , when they could not perswade him , they threatned h●m with whipping and stocking , and when they could peruert him by no meanes , then they carried him to the Bishop , who immediatly condemned him : Hee was a labourer , dwelling in F●an●den in Suffolke . Adam Foster was a Husbandman , dwelling in Mendlesam in Suffollke : Hee was apprehended by Thomas Mouse , and George Reuet Constables , at the command●ment of Sir Iohn Terill , because he would not heare Masse : He was cast into Aye dungeon , from whence he was sent to Norwich , and condemned by the aforesaid Bishop : Mouse presently after fell sicke , and pined away to death : the ●ther came to the like end not long after . Robert Lawson a Linnen Weauer , was likewise apprehended at the commandement of Sir Iohn Terill , and sent to Aye Dungeon , because hee would not come to Church , nor receiue their Popish Idoll . When they were carried to their deathes , they most triumphantly ended their liues in the fixe . Iohn Careles of Couentry Weauer . ABout this time he died in the Kings Bench , hauing beene long imprisoned there , hee was examined before Doctor Martine , one of the Masters of the Chancerie , a iolly stirrer in those matters : in which examination I finde no matters of religion , but that he answereth a popish opinion of election , that wee are elected in respect of our good workes , and so long elected as we doe them , and no longer , but he beleeued that God of his infinite goodnesse ( through Iesus Christ ) did elect and appoint in him , before the foundation of the earth was laid , a Church or Congregation , which he doth continually guide and gouerne by his grace and holy spirit ; so that not one of them shall euer finally perish , and that God hath e●ernally predestinated me to eternall life in Iesus Christ. I am most certaine and likewise sure that his holy spirit ( wherewith I am sealed ) will so preserue me from all heresies and euill opinions , that I shall die in none at all : I doe beleeue that Christ did effectually die for al those that repent , and beleeue , & for none other . At his first comming into prison , his conscience was ouer much oppressed with the consideration of his sinnes , vntill he had a comfortable letter of Philpot , concerning the mercie of Christ to them that repent : and although a sorrowfull spirit be a sacrifice acceptable to God , and the earnest pennie of election , yet the end of it must be comfort and ioy of the holy Ghost in assurance of the remission of sinnes , therfore he ●iddeth him be carelesse , according to his name , in assurance of the remission of sinnes in Christ. Wherefore Carles thanketh God heartily , and confesseth that Philpots sweete exhortations had brought much glad tidings vnto his tyred soule , and that it was greatly refreshed with the sweet sauor of his precious Nard . I will now according to your louing request cast away all care , & reioice with you , and pray God for you day & night , for now my foule is turned vnto her old rest again , & hath taken a swéet na● in Christs lap , I haue cast my care vpon the Lord , which will care for mee , and will be careles , according vnto my name : as soon as I had read your comfortable Letter , my sorrowes vanished away , as smoke in the wind : I am sure the spirit of God was a●thor of it : Good M. Philpot thou art a principal Pot indéed , filled with most precious liquor : Oh pot most happy of the high Potter ordained to honour , which doest containe such heauenly treasure in the earthen vessell : Oh pot most happy , in whom Christ hath turned water into wine , and that of the best , whereof the Master of the Feast hath fi●led my cup so full , that it hath made mee drunken in the ioy of the spirit : When martyrdome shall breake thee ( oh vessell of honour ) the fragrant sauour of the precious ointments will much reioyce the hea●y hearts of Christs true members . Iohn Gwinne , Askin , Iulines Palmer . THe 16. of Iuly these thrée godly and constant martyrs were burned at Newbery in Barkshire . Iulines Palmer had been student in Magdalen Colledge in Oxford , and was Schoolemaister of Redding : all King Edwards daies hee was an obstinate Papist , abhorring all godly prayer and sincere preaching , and was abhorred and put out of the Colledge for the same , yet after in Quéene Maries time , suffered a most cruel death at the Papists hands . He was born in Couentry , his father had sometimes béene Mayor of the Citty . When Quéene Mary came to her raign , he was receiued into the fellowship of the Colledge again , but his mind was ●o far altered , that hee would not come to prayers for feare of suspition : but when he should kéepe his bowing measures at the Confiteor , in turning vpward & downeward , and knocke his breast with Idolatrous adoration , at the lifting vp of the Sacrament , his heart rose against it , that hee would get him out of the Church , wherefore he left the Colledge and became Schoolemaister in Redding , and béeing vexed with the consideration of the cruelty that was then shewed to the Christians , he made a testimony of his Faith , and deliuered it to Doctor Geffery in his visitation , who reading the same put him in Prison , and within a fortnight after burned him as before , where he yéelded vp as ioyfull a Soule to God , as euer any did . Katherine Cauches mother and Paratine and Guillimiue her Daughters . THE said Katherine was a Widdow , they were of the Isle of Garnesey , the 10. of Iuly they were there burned for her●ticks for professing the truth : Paratiue being great with childe , and ready to bee brought a bed the wombe of the said Paratine being bu●ned , there issued from her a goodly man Child , which by the officer was taken vp , and after most spitefull manner throwne into the fire , and most cruelly burned with her seely mother . The cause was thi● ; a woman had stollen a cup and pawned it to this Katherine for six pence , she perceiuing whose cup it was thought to haue carried it home : In the meane time the owner of the cup missed it , and charged ber with it that stole it , who confessed it and brought the owner of the cup to the Widdow who deliuered him the Cup : shortly after the Bayliff●s hearing thereof , searched her house , they finding one Platter which had no marke , and another that had the mark scraped out : Whereupon they brought her and her two Daughters to the Iustices , who committed them vnto prison , and the Bayliffs seized vpon all their goods , and when they could proue nothing against them , the Bayliffs accused them of heresie and caused them to be committed againe ; and the Bayliffs wrote to Iaques Amy Deane of the I le aforesaid , to desire him to proceed against them in the cause of heresie : whereupon the said Deane , assisted by the Curats there , did make an inquirie of the said widdow and her daughters , and condemned them for hereticks , the widdow and her daughters neuer hearing therof , and deliuered it to the Bayliffs and Iurats , whereupon when the Bayliffs did know that the said Deane and Curats had not examined the woman , they would not sit in iudgement that day , but ordained that the women should first be examined of their Faith before the Deane and Curats : wherefore the women were presented before the said Deane and Curats who answered that they would obe● the Ordinances of the King and Queene , and the commandements of the Church , notwithstanding they were condemned , and thereupon burned , and the Bayliffs had all their goods , as before , but in the beginning of Queene Elizabeths raigne the Gern●●y men , and one Matthew Cauches , brother to ●he said two Sisters presented a supplication to the Quéenes Commissioners touching that matter , who sitting vpon the cause , found the matter probable , and commit●ed the Deane to prison , and dispossessed him of all his liuings and possessions . Thomas Dungate , Iohn Forman , Mother Tree . THe 18 of Iuly these gaue themselues to the fire for righteousnes sake , patiently abiding what the rage of man could say or doe against them : they were burned at Grinsted in Sussex . Ioane Wast was of the Parish of Alhallowes in Darby , shee was condemned by Radulph Bane Bishop of Couentry and Lichfield , his Chancellor , and others , for that she did hold the Sacrament of the Popish Altar to be but a representation of Christs body and materiall bread and wine , and not his naturall body , vnlesse it were receiued , and that it ought not to be reserued from time to time ouer the Altar , but immediatly to be receiued . She was burned at the aforesaid Darby : when she suffered she made her prayer to the Lord Ies●s to assist and strengthen her , and being bound to the stake with flames about her , she suffered with ioy and triumph , as though she had rather béene going to a banket , then to yéeld vp her life . Edward Sharp was an aged man , borne in Wilshire , he was condemned the 8. of September , where hee constantly and manfully persisted in the iust quarrell of Christs Gospell , for misliking & renouncing the ordinances of the Romish Church . He was tryed as pure gold , and made a liuely sacrifice in the fire . Iohn Hart , Tho : Rauensdale , and two whose names we haue not , the one a Shomaker , the other a Coriar . THese foure were burned at Mayfield in Sussex the 24. of September , being at the place where they should suffer , after they had made their Prayer , they constantly and ioyfully ended their liues , for the testimony of the glorious Gospell of Iesus Christ. The next day , a yong man , a Carpenter , whose name we know not , was burned for the Testimony of Christ at Bristow : he died with much ioy , constancy , and triumph . Thomas Horne and a woman . THe 25. of September th●se two godly Martirs were consumed by the fire at Watton Underhedge in Glocestershire , who died very gloriously in a constant Faith , to the terror of the wicked , and comfort of the godly . A Shoemaker was a true Witnesse and Disciple of the Lord , he renounced the false coloured Religion of the Romish Sea , wherein many a good man hath beene drowned : he was burned at Northampton . Thrée in the Castle of Cicester being in like bonds for the like cause of Christs Gospell , died in Prison , and were buried in the fields , who had béene burned if the cruell handling of Papists had not made them away before . John Clarke , Dunstone Chittenden vncondemned , William Foster of Stone , Allice Potkins of Staplehurst , Iohn Archer of Cranbroke VVeauer . THe first of Nouember these fiue were macerate and pined to death by famine in the Castle of Canterbury : they answered all to this effect , that they beleeue the Articles of the Creed , but they beleeue no more Sacraments but two , that praiers to Saints or soules in purgatory profit not , that faith only iustifieth ; they denied the Popish ceremonies in the Church : that it was as good to carry a Dungfork as Candles on Candlemas day , and that it is as necessary to carry the Gallowes about if ones father were hanged , as to cary the Crosse ; that they could not come to Church with a safe conscience . There was fifteene of them in prison , and it seemeth the Bishops and Priests had appointed to starue them al , had not a Certificate of the manner of their cruell handling bin throwne out of the Castle window , wherby their doings were made manifest : so the other ten were burned , as after appeareth . In the Months of September , Nouember , and December , there was a great persecution in Couentry and Lichfield : the cruell Bishop Radulph Bane , and his cruell Chancellor , Doctor Draycot , and nine Priests , and a number of others were compelled to recant , and one Hoke was burned at Chester , as thou mayst see in the Booke at large . THE TVVELFTH BOOKE OF the Acts of the Church . TOuching the processe and whole discourse , concerning the condemning , taking vp , and burning the bones and bookes of Bucer , & Paulus Phagius , by the commaundement of Cardinall Poole , with all the rites and ceremonies therunto appertaining , with all the ridiculous procéeding of the Commissioners whilst they were at Cambridge : and also the Oration of M. Acworth , Orator of the Uniuersitie : at the restitution of Martine Bucer , and Paulus Phagius in Quéene Elizabeths time , and also the dispitefull handling and madnesse of the Papists towards Peter Martires Wife at Oxford , taking her vp from her grau● at the commandement of Cardinall Poole , and after buried in a Dunghil . Concerning the processe of these things , I refer thee if thou béest disposed to sée them , to the booke at large . The 18. of Ianuary the ten that remained of the aforesaid fiftéene , that were in prison in the Castle of Canterbury , whereof fiue of them were starued , the ●ther ten were burned , for the same points of Religion in effect as the other fiue held as before is expressed ; the names of these ten follow . Iohn Philpot of Tenderden , William Waterer of Bedingdy , Stephen Kempe of Norgate , William Hay of Hith , Thomas Hudson of Sellenge : Mathew Bradbridge of Tenderden , Thomas Stephens of Bedingham , Nicholas Finall of Tenderden , VVilliam Lowicke of Cranbroke , VVilliam Prowting of Thorneham . The 8. of February a most bloody Commission was giuen forth by King Philip and Quéene Marie to prosecute the poore members of Christ. Whereupon twenty two were apprehended in Essex , and brought vp to London at once to Bonner , all of them tyed to a rope by two and two , and so lead in a rope through the stréetes to Bonner . Now the Bishops and Councell perceiuing the number , and fearing to put them to death , being so many together , least I some disturbance might rise vpon the same : they bad them make their submission and confession as they would themselues , that they might make a colour of recantation , wherupon they were discharged : for their names I referre thée to the Booke at large . Thomas Loseby , Henry Ramsey , Tho : Thyrtell , Margaret Hyde , Agnes Stanley . THe twelfth of Aprill these were burned at one fire in Smithfield , Bonner framed now Articles vnto them , and confessing these points of his Articles , they were condemned . 1 For speaking against the Faith , Religion , and Ecclesiasticall seruice , especially concerning the Masse and the seauen Sacraments , saying they agréed not w●th Gods word . 2 For being perswaded that the English seruice in King Edwards time , was godly and Catholike . 3 That they did not thinke themselues bound to come to Church to heare the Mattins , Masse , and Euening song . 4. That they did not thinke themselues bound to go a Procession , nor to beare Tapers and Candles at Candlemas , nor take Ashes vpon Ashwednesday , nor beare Palmes vpon Palme-sunday , nor to créepe to the Crosse vpon daies accustomed , not to receiue and kisse the Paxe at Masse time , not to receiue holy water or holy bread , nor to except or allow the Ceremonies and vsages of the Church , as they are vsed in this Realme . 5 For thinking they were not bound to confesse their sinnes vnto a Priest , nor to receiue absolution at his hand , nor to receiue the Sacrament of the Altar . 6 For thinking prayers to Saints , or prayers for the dead are not lawdable , profitable , not allowed by Gods Word , and that the soules departed goe straight waies to Heauen or Hell , so that there is no Purgatory . 7 For thinking all those that were burned in King Henry the eights time , and in Quéene Maries time as Heretickes , were no Heretickes , but faithfull and good people : and for approuing their opinions , and mis●iking their condemnations . 8 For thinking the Sacrament of the Altar to bee an Idoll , and to reserue it to be honoured , to be Idolatry : and likewise of the Masse , and ●l●uation of the Sacrament . After this , they were conuented againe before the Bishop , in the Con●●story , where these being asked what they had to say against iudgement , Thomas Los●by said , God giue me strength to stand against you and your 〈◊〉 : your Law●s a de●ouring Law , I perceiue there is no way with me but death , except I will beléeue in that Idoll , the Masse . Thomas Thirtle said , If you make me an Heretick , then you make Christ and al the twelue Apostles Hereticks : for I am in the true faith , and I will stand to it , for I know I shall haue eternall life . R●msey said , my opinion is the very truth , which I will not goe from : There are two Churches , and we the Martyrs of Christ are the true Church , and yee be not . Margaret Hide affirmed , shee was in that true Faith , and would neuer forsake it . Agnes Stanly said , if euery haire of her head were neuer so much worth , I had rather they were reburned , then I will for sake my true faith . Then they were put off vntill the afternoone , then as Loseby his answere was reading , mention being made of the Sacrament , Boner put off his Cap , and Loseby put on his hat : and he said , I trust I haue the Spirit of truth , which you detest , for the wisedome of God is foolishnesse vnto you , whereupon they had iudgement . Margaret Hide saide , My Lord , I will not depart from my sayings till I be burned : and she said , ● would sée you my Lord instruct mee with some part of Gods word , and not to giue me instructions of holy Bread , and holy Water , for it is no part of Scripture . Agnes Stanly answered , I am no ●ereticke no man that is wise will beléeue as you doe : I beleeue those that you haue burned bee true Martyrs , I will not goe from my faith as long as I liue . Thomas Thirtle said , I will not beleeue your Idolatrous waies , your Masse in Idolatry , I wil stick to my faith as long as I liue . Henry Ramsey said , Your doctrine is naught , and not agreeable to Gods word , and I will stand to my Faith as long as I liue : So they were condemned and burned , as before . In May William Norant , Stephen Gratwicke , and one King , were burned in S. Georges field in Southwarke . Iohn Bradbridge of Stapleherst , Walter Apleby of Maydstone , and Petronell his wife , Edmund Allen of Fritendid , and Katherine his wife , Ioane Mannings of Maydstone , Elizabeth a blind Maid . THe 18. of Iune these seauen faithfull Martyrs of Christ , were burned at Maidstone : their answers were like in effect to the fiue that were famished to death in Canterbury Castle . The 19. of Iune Iohn Fishcock , Nicholas White , Nicholas Pardue , Barbara Finall Widdow , Bradbregs Widdow , Bendens Wife , and Wilsons Wife , were burned at Canterbury : their Articles were as the others , they ioyfully vndressed themselues vnto the fire , and all of them ( like the Communion of Saints ) knéeled down and prayed , with such zeale , as the enemies of the Crosse of Christ could not but like it . Ten they arose and went to the stake , where they yéelded their soules gloriously vnto the Lord. Richard Woodman , George Stephens , William Maynard , Alexander Hosman his Man , Tomasine Awood his Maid , Margery Moris , Iames Moris hir Sonne , Denis Burges , Ashdownes wife , Groues wife . THese tenne blessed Martyrs were burned at Lewes in Sussex the 22. of Iune , without a writ from the Lord Chancelor . The first examination of RICHARD WOODMAN , before the Bishop of Chichester . Chichester . I Am sory for you , and so are all the Worshipfull of our Country , you haue béene of good estimation amongst the poore and rich ; wherefore looke well to your selfe , your Wife and Children , and bee ruled : thinke not your selfe wiser then all the Realme . Woodman . I will be willing to learne of euery man the truth , and I know I haue giuen no iust offence to rich nor poore , and God knoweth how deare I loue my Wife and Children in him : but my life , my wife and Children are all in Gods hands , and I haue them all , as I had them not , but regard the pleasing of God more then al other things . I thought good to appeale to you mine Ordinary , for som goe about to shed my blood wrongfully , that if you can finde I hold any thing contrary to Gods word I will be reformed ; and if my blood bee shed vnrighteouslie , that it may be required at your hands , because you haue taken vpon you to bee the Phisition of soules of our Country . Story . Thou art a peruerse fellow , thinkest thou that thou shalt be put to death vniustly ? that thy blood shall be required ? No , if he should condemne a hundred such Hereticks , I haue helped to rid a good many of you , and will doe the best I can to rid thee . Chich. I am your spirituall Pastor , you must heare me and I will giue spirituall Councell . Wood. You say you will giue mee spirituall Councell , are you sure you haue the Spirit of God. Chichest . No by Saint Mary , I dare not bee so bold to say , so I doubt of that . Wood. Then you be like the waues of the Sea tossed with the winde , and vnstable in all your wayes , ( as Saint Iames saith ) and can looke for no good thing at the Lords hands : You are neither hote nor cold : Therefore God will spue you out . Story . Hee hath the Diuell in him , hee is worse then the Diuel , thus all heretickes boast themselues . Wood. The Iewes said to Christ he had a Diuell , and was mad , as you haue said to me : but the Seruant is not aboue his Master : God forbid I should learne of him that confesseth he hath not the Spirit of God. Chich. Doe you beleeue you haue the Spirit of God , it is more then Paul or any of the Apostles durst doe , which is great presumption . Wood. I beleeue I haue the Spirit , and boast not my selfe , but of the gift of GOD : as Paul did in 1. Cor. 7. He said he beleeued verily that hee had the Spirit of GOD , no man can beleeue that Iesus is the Lord , but by the Holy Ghost : I beleeue Christ is my Redeemer , therefore I haue the Holy Ghost : and hee that hath not the Spirit of Christ is a cast-away and none of his , and wee haue not receiued the Spirit of bondage to feare , but we haue receiued the Spirit of Adoption which cryeth Abba Father : The same Shirit testifieth with our Spirits , that we are the sonnes of God : Héere are proofes enough that Paul was sure he had the Spirit of God : And Iohn saith , He that beleeueth in God , dwelleth in God , and God in him : So it is impossible to beleeue in God , except God dwell in vs , Chich. He bade me dine with him , and at dinner he asked me whether Priests may marry , and whether Paul had a Wife . Wood. Paul and Barnabas were not married , but all the Apostles else-were : For in the 1. Cor. 9. Paul saith , am I not an Apostle , am I not free , haue I not seene Christ : Mine answere to them that aske me this : Haue wee not power to eat and to drinke , or to leade about a Sister to Wife , as well as the other Apostles , and the Brethren of the Lord , or haue not Barnabas and I power thus to do : So this Text proueth that Paul and Barnabas were not married , but Paul declareth that the rest had wiues , and they had power likewise to haue wiues , but they found no neede thereof : But Paul in the seuenth to the Corinthians said , that hee that hath not power ouer his flesh may marry , for it is better to marry then to burne : wherefore to auoid fornication let euery one haue his VVife , and euery woman her Husband : Therefore Bishoppes and Priests may haue Wiues , because they are men , rather then burne , and commit Fornication : Paul declareth to Timothy , the first and niuth , that Bishops and Deacons should haue wiues . The second Examination before the Bishop of Winchester and others . Wine . LAst time you were with vs you were in an heresie , in saying Iudas receiued bread , vnlesse you will tell what more then bread . Wood. I say he receiued more then bread , for he receiued the Diuell , because hee presumed to eate the Sacrament without Faith : as Christ saith , after he eat the sop the Diuell entred into him : Hereby appeareth that the Sacrament is not the body of Christ , before it be receiued in Faith. Winc. What is thy Faith in the Sacrament ? Wood. I beleeue when I receiue the body and bloud of Christ , if it bee truely ministred according to Christs institution ; If I come in Faith , that Christ was borne for me , and that he suffered death for the remission of my sinnes , and that I shall bee saued by his death , and eate the Bread , and drinke the Wine in remembrance of him : Then I receiue whole Christ , God and Man , mystically by Faith. The fat Priest. What afoole thou art , canst not tell what mystically is . Wood. God hath chosen such fooles as I am to confound such a wise thing as you are . Winch. Answere the Sacrament of the Altar , whether it bee not the body of Christ before it be receiued , and whether it bee not the body of Christ to whomsoeuer receiueth it ; tell me , or else I will excommunicate thée . Wood. I will not answere you , you are not mine Ordinarie : Then Chichester said , I am not consecrated : No said I ▪ yours bee all Cow Calues : meaning therby that hee had not his Bull from Rome : Th●● they called me all to naught , and said I was madde . Then I said , so Festus said to Paul when hee spake sober words and truth of the Spirit of God as I doe : but you be your selues as you iudge mee , you will all goe to hell if you condemne me , if you haue not especiall grace to repent with sp●c● . Winch. We goe about to saue thy soule if thou wilt be ruled . Wood. No man can saue my soule , for Christ hath saued it already , euen before the foundation of the world was laid . The Fat Priest. Here is another heresie , thou canst not tell what thou saist , was the soule saued before it was . Wood. I say the truth , looke in the first to the Ephesians and there you shall find it , where S. Paul saith , God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him through loue , and thereto we were predestinated . The Fat Priest. S Iames saith , Faith without workes is dead , and we haue free-will to doe good workes . Wood. I doe not disallow good workes , for a good faith cannot be without good workes , yet not of our selues , but it is the gift of God , as S. Paul saith , it is God that worketh in vs both the will and the deed , euen of his good will. VVinch . Make and ●nd , answere to me : My Lord Cardinall hath appointed the Archdeacon of Canterbury thine Ordinary , he can appoint whom he will before the Bishop is consecrated , and so they all affirmed . Wood. I will beleeue neuer a one of you all , for you be turne coates & changelings , and wauering minded , neither hote nor cold , therefore GOD will spu● you out : For in King Edwards time you taught the Doctrine that was set sorth then , and now you teach the contrarie , which words made the most part of them quake . VVinch . He is the naughtiest varlet and heretick that euer I knew , I wil reade sentence against him , but I spared them not but spake freely , they that stood by rebuked me ; saying , you cannot tell whom you speake vnto . Wood. They be but men I trow , I haue spoken to better men then they for anything I see , except they repent with speed : Then I told the Bishop of Winchester if you condemne me , you will be condemned in hell , if you repent not , for I am not afraid to die for Gods sake . Winchest . For Gods sake : nay for the Diuels sake : neither was Iudas afraid to die that hanged himselfe , as thou wilt kill thy selfe , because thou wilt not be ruled : How say you will you confesse that Iudas receiued the body of Christ vnworthily . VVood. If you can prooue in all the Bible that any man euer eat the body of Christ vnworthily , then I will be with you in all things . Then a Priest said S. Paul saith , in the 11. of the first to the Corinthians : He that eateth this bread & drinketh this cup vnworthily , eateth and drinketh his own damnation : because he maketh no difference of the Lords body . Wood. He saith not who so eateth this body vnworthily , nor drinketh this blood vnworthily : But he saith who so eateth this bread and drinketh this cup vnworthily , eateth and drinketh his o●ne damnation : because hee maketh no difference of the Sacrament , which representeth the Lords body , and other bread and drink : here good people you sée they are not able to proue their sayings true : Wherefore I cannot beléeue them in any thing they do : Then Winchester read sentence of excommunication against me : when hee had done I would haue spoken , but they cried away with him . The third examination . Chich. HOw say you to the Sacrament of the Altar : I said he ment the Sacrament of the body and bloud of Christ , and not of the Altar of stone : He said ▪ yes that he did : How vnderstand you the Altar otherwise ? Wood. It is written in the 18. of Mathew , wheresoeuer two or three be gathered together in Christs name , he is in the middest of them : whatsoeuer they aske in earth , shall be granted in heauen : And in the 5. of Mat. When thou commest vnto the Altar and remembrest that thy brother hath ought against thee , leaue thine offering , and be first reconciled to thy brother , and then offer thy gift . In these two places of Scripture , I proue Christ is the true Altar , whereon euery one ought to offer his gifts : First Christ being in the middest of them that are gathered together in his name , there is the Altar : so we may be bold to offer our gifts , if we be in Charitie , if we be not , we must leaue our gift , and be first reconciled vnto our Brother : Some will say , how shall I agrée with mine aduersary when he is not néere by 100. miles , may I not pray vntill I haue spoken with him : if thou presume to pray in the congregation , and thinke euill vnto any , thou askest vengeance vpon the selfe : Therefore agrée with thine aduersarie , that is make thy life agréeable to Gods Word ; resolue in thy heart that thou aske God & the world forgiuenes , intending neuer to affend them more : all such may be hold to offer their gift . Chichest . I neuer heard any vnderstand it so , no not Luther that great hereticke , that was condemned by a generall Councell and his picture burned . I will shew you the true vnderstanding of the Altar and the offering : wee haue an Altar said Paul , that you may not eat off : meaning that no man might eat of that which was offered vpon the Altar , but the Priest : For in Pauls time all the liuing that the Priests had the people came and offered it vpon the Altar : mony or other things , and when the people came to offer it , and remembred that they had any thing against there Brother , then they left their offering vpon the Altar , and went and were reconciled vnto their Brother , and came againe , and offered their gift , and the Priest had it : this is the true vnderstanding of it . VVood. That was the vse of the old law , Christ was the end of it ; and though it were offered in Pauls time that maketh not that it was well done , but he rebuked it , therefore you are deceiued . Chich. Who shall iudge betwixt vs in the matter : I said the word , as it is in the 12. of Iohn : And S. Peter saith , the Scriptures haue no priuate interpretation , but one scripture must be vnderstood by another : then he said if you vnderstand it one way , & I another who shal be Iudge : the true Church of God is able to discusse all doubts : He said the Church of God doth allow the sacrament of the Altar . VVood. What doe you offer now vpon the Altar ? Chich. We offer vp the body of Christ to pacific the wrath of God in the blessed Sacrament , and there withall all put off their caps vnto the abhominable Idoll . Wood. S. Paul saith in the tenth to the Hebrewes , wee are sanctified by the offering of the body of Christ vpon the Crosse once for all : and euery Priest is dayly ministring and offering one manner of sacrifice , which can neuer take away sins , and that it is the offering that you vse to offer as farre as I can see you be Priests after the order of Aaron , that offer vp sacrifice for their owne sinnes , and the sinnes of the people . Chich. Aarons sacrifice was with bloud , which signified the death of Christ : but we are Priests after the order of Melchisedech , which offered bread to the King in remembrance , and signified the giuing of Christs body in b●ead & Wine at his last supper , which Christ gaue vnto his Disciples , and commanded to be vsed vnto the end of the world . VVood. Me thinke you haue made the matter very plaine , that as Christ was the end of the sacrifices , so he was the beginning of the Sacraments , willing them to be vsed in remembrance of him vnto the end of the world . Chich. The word saith , Take , eate , this is my body : it is not the signe onely , but the thing it selfe : how say you it is not his body after the words be spoken by the Priest. VVood. If you say the words ouer the water , if there be no child , is there true Baptisme : He said there must be the Water , the Word , the Child : Then I said if the Child be baptized , in the name of ●he Father , the Sonne . Is it true Baptisme : He said it must be baptized in the name of the Father , the Sonne , and the Holy Ghost : Then I said there may be nothing added or diminished . Chich. How say you , Take , eate , this is my body , is not this Christs body as soone as it is said . VVood. As the water , the word , and the Child altogether make Baptisme : so the bread , the wine , & the word , make the sacrament , & the eater eating it in true faith maketh it his body : so it is not Christs body , but by the faithfull receiuer : For hee said , Take , eat , this is my body : He calleth it not his body before before eating : And S. Augustine saith , crede manducasti , beleeue and thou hast eaten : And S. Iohn saith , he that beleeueth in God , dwelleth in God , and God in him : Wherefore it is impossible to please God , and to eat his body without true Faith. Priest. If the Faith of the receiuer maketh it his body , and not his word , what did Iudas eat ? VVood. He eat the Sacrament of Christ , and the Diuell with all . Priest. He eate the body of Christ vnworthily , as S. Paul saith . Wood. S. Paul speaketh not of eating his body vnworthily , but of the sacrament vnworthily : For he saith , whosoeuer eateth of this bread , and drinketh of this cup vnworthily , eateth & drinketh his own damnation : because he maketh no difference of the Lords body , and not because hee eateth the Lords body : if Iudas had eaten Christs body he must needs be saued : For Christ saith in the 6. of Iohn , Whosoeuer eateth my flesh and drinketh my bloud hath eternal life . Chich. Do you not beleeue that after the words be spoken , that there remaineth neither bread nor wine , but the very body of Christ really . Wood. I haue told you my mind without dissimulation , & more you get not of me except you wil talk by the scriptures , then I wil proue it more plaine 3. or 4. waies . Then they made a great laughing and said , this is an heretick indeed , it is time he were burned : Then I said as you iudge me , you shall be iudged your selues , for I serue God truely with that which you call heresie , as you shall well know when you are in hell , and haue bloud to drinke , and shall say in paine , this was th● man we iested on , and whose talk we thought foolishnes , and his ●nd without honour : now we may sée how he is counted amongst the Saints of God , and wee are punished ; these words shall you say being in hell if you repent not ▪ with speed , if you consent to the shedding of my bloud . Pries●● You were at Baxell a tweluemonth agone , and sent for the Parson and talked with him in the Church-yard , and would not goe into the Church , for you said it was the Idols temple . Story came in pointing at me with his finger : I can say nothing to him but an heretick , I haue heard you talke this houre and a halfe , and can heare no reasonablenes in him . Wood. As you iudge me you shall be iudged your selfe . Story . What , be you a preaching ? you shall preach at a stake shortly with your fellowes . Kéeper , carry him to the Marshalsey againe , and let no body come to speake with him . The fourth examination before Doctor LANGDAL . LAngd . Your childe was not Christned in a fortnight or in thrée wéekes after it was borne ; and then the chifest of the Parish were faine to fetch it out of your house against your will , which declareth that you allow not Baptisme of Children : and if the childe had died , it had beene damned ; because it was not Christned : and you should haue beene damned , because you were the let thereof . Wood. It was baptized as soone as it was borne , by the Midwife ; and the cause I blamed my neighbour , was , because they fet my childe out of my house without my leaue , and did more to it then need was , the which was not well done . And where you said , if a childe die , and be not baptized , it is damned : be all damned that receiue not the outward signe of Baptisme ? Lang. Yea that they be : For Christ saith : And baptise them in the name of the Father , the Sonne , and the Holy Ghost . And he that beleeueth and is baptized , shall be saued . And he that beleeueth not , shall be damned . Wood. Then , by your saying , baptizing bringeth faith , and all that be baptized in the water , shall be saued . Lang. Yea , if they dye before they come to discretion , they shall be saued euery one of them : and all that be not baptized shall be damned . Wood. You vnderstand not the Scriptures but as farre as naturall reason can comprehend : the Scriptures are plaine , that they which beleeue not , shall be damned : But it saith not in any place , that they that are not baptized , shall be damned . And where you say , Faith commeth by the vse of the materiall water in Baptisme , whether was Iocab baptised before he had faith ? Paul saith in the ninth to the Romans , ere euer the children were borne , ere euer they had done good or bad , that the purpose of God , which is by election , might stand , not by reason workes , but by the grace of the Caller , The elder shall serue the yonger : Iacob haue I loued , and Esau haue I hated . This proueth that Faith is before Baptisme : For Circumcision was before Baptisme : And Saint Peter fetcheth the proofe of Baptisme from Noes flood , saying : Whilst the Arke was a preparing wherein but eight persons were saued by water , like as baptisme now saueth vs ; not in washing away the filth of the flesh , but in that there is a good conscience consenting to good . But you said , if they be baptised with water , if they die before yeares of discretion , they be all saued : the which S. Peter is cleane against , vnlesse you grant that Children haue faith before they bee baptized ; but what consent of conscience haue Infants ? you say they beléeue not before they bee baptized . Lang. The children are baptized in the God-fathers and God-mothers faith ; and that is the good conscience that Saint Peter speaketh of , and the Christning is the kéeping of the Law that S. Paul speaketh of , saying : Neither is Circumcision or vncircumcision any thing , but the keeping of the Law is altogether ; like as Circumcision was the keeping of the old law , so is Baptisme the keeping of the new Law. VVood. You confesse that neither circumcision nor vncircumcision auaileth not , which you haue coupled with baptisme , prouing that none of them preuaile , but the kéeping of the law , which law you say is kept by outward signes : which is nothing so ; for Abraham beléeued God , and that was imputed vnto him for righteousnesse : and this was before he was circumcised , so the children beléeue before they be either circumcised or baptized , according to my first saying , Iacob haue I loued , and Esau haue I hated . This sheweth that Iacob had faith in his mothers wombe . Also Iohn Baptist was sanctified in his mothers wombe , therfore it was counted vnto him for righteousnesse : and I am sure , if they had died before they had either receiued circumcision or baptisme , concerning the outward déede , they had béene saued : for Gods gifts and calling are such that hee cannot repent him of ; but by your saying he doth repent and change : for you say , kéeping of the outward law is all in all : and where you say they be baptised in the Godfathers & Godmothers faith , what if they be vnbeleeuers ? In what faith then is the childe baptized ? Lang. If one amongst the thrée God-fathers & God-mothers that baptize the childe be not a beleeuer , you would count that there were bery few beleeuers : If you would haue none beléeuers but them that be of your mind , then were Christs flocke a very little flocke . VVood. In the 12 of Luke Christ saith , his flocke is a little flocke : and where you make a question of one amongst thrée , there is not one amongst three hundred as farre as I can sée , else there would not be so many which would séek their neighbours goods and liues . Lang. If Christs flocke bee such a little flocke , tell mee how many there bee of them . VVood. First , the Prophet saith , Follow not a multitude to do euill : for the most go the wrong way ; and Christ saith , Math. 7. The way is brode , and the gate wide that leadeth to destruction , and many there be that goe in thereat : And straight is the gate , and narrow the way that leadeth to life , and few there be that finde it . And in the 12 of Luke Christ saith ; Come you little flocke , it is your Fathers will to giue you a kingdome . And in the 3 of Mark , and 7 of Mathew , Christ saith ; The tree is kowne by his fruits , a good tree bringeth forth good fruits , and a bad tree bad fruits : And euery tree that bringeth not forth good fruits , shall be ●ewne downe , and cast into the fire : Christ meaneth into hell , and your fruites declare you to be one of them . Lang. It was time such a fellow as you were taken indéed : such a one is enough to trouble a whole Countrey : you deny Originall sin , and Frée-will . Wood. What frée-will hath a man to do good of himselfe ? Lang. All men haue as much frée-will as Adam had before his fall : for as by the meanes of Adam all became sinners , so by the obedience of Christ , all men became righteous , and were set as free as they were before their fall . Wood. What an ouer-throw haue you giuen your selfe here in Originall sinn● , and yet cannot sée it : for in prouing we haue free-will , you haue denyed originall sinne . For if we be set as free by the death of Christ , as Adam was before his fall , I am sure Adam had no originall sinne before his fall . If wee bee so frée now as hee was then , I maruell why Saint Paul complained thrice to God to take away the sting of it , GOD making him answere , My grace is sufficient for thee . This proueth originall sinne , but not that it shall hurt Gods elect , but that his grace is sufficient for his . But you say in one place it is not without baptisme , and in another place you put it away quite by the death of Christ. And you haue spoken truer then you be aware of : for all that beleeue in Christ are baptized in his blood ; and yet I say with Dauid in the 51 Psalme , I was borne in sinne , and in sinne hath my mother conceiued me : but no such sinne as shall be imputed , because I am borne of God by faith , as saith Saint Iohn : therefore I am blessed , as saith the Prophet , because the Lord imputeth not my sinne : and not because I haue no sinne ; not of mine owne deseruing , but of his free mercy hee saueth vs. Where is now your free-will ? If we haue free-will , our saluation commeth of our owne selues , and not of God , and his word . Saint Iames saith , Euery good and perfect gift commeth from the Father of light : of his owne will begat he vs. For the winde bloweth where it listeth , and wee heare the sound thereof , saith Saint Iohn , but wee cannot tell from whence it commeth , nor whither it goeth . Euen so it is with euery one that is borne of God : For Saint Paul saith : It is God that worketh the will and the deede , euen of his good will ; therefore our owne will is nought at all , except it be to wickednesse . After these and other Examinations , wherein there is no other materiall point of Religion handled , he was called forth to his condemnation : and so was depriued of his life with the other nine aforesaid , which were taken but the same day , or the day before . AMBROSE . HE died in Maidstone goale , who else should haue beene burned for his conscience , in the truth , as the other were . Simon Miller , and Elizabeth Cooper . SImon dwelt at Linne , he came to Norwich , where he standing in the prease , and hearing the people comming out of the Church , the Masse being ended , he asked them where he might go to haue the Communion : they maruailed to heare his boldnesse ; and some said , if he would needes go to a Communion , he would bring him where he should be sped of his purpose : whereupon hee was brought vnto Dowing , Chancellor of Norwich ; who , after a little talke with him , committed him to prison . As he was examined , a p●ece of paper appeared aboue his shooe : it was spied , and taken out , and it was a confession of his faith . The Chancellor asked him if he would stand to that confession of his faith : he constantly affirmed he would . The Kéeper gaue him leaue to go to his house , whilst hee set all things in order : and then hee returned , and constantly abiding in his purpose , and defence of Gods truth , he was by the Bishop and his Chancellor condemned and burned . With him was burned the said Elizabeth , a Pewterers wife dwelling in Saint Andrewes in Norwich , where she had before recanted , and being troubled inwardly for the same , she came to Saint Andrewes Church , whilst they were at their Popish Seruice , and said , shee reuoked her recantation before made in that place , and was heartily sorry that shee euer did it , willing the people not to bee deceiued , nor to take her doing before for any example . Then Master Marsham , and one Bacon of the said Parish , cried , Master Shriefe , will you suffer this ? Whereupon the Shriefe came to her house , at whose knocking she came downe , and was taken , and sent to Prison : shee was condemned and burned with the said Simon Miller . William Bougeor , Thomas● Benold , Robert Purcas , Agnes Siluer-side , alias Smith , Widow , Ellen Ewring , Elizabeth Folkes Maid , William Munt , Iohn Iohnson , Allice Munt , Rose Allen , Maid . WIlliam Bougeor was of the Parish of S. Nicholas in Colchester , he said the sacrament of the Altar was bread , is bread , & so remaineth bread , and is not the Holier , but the worse for the Consecration . To this hee did stand , and against all the rest of their Papisticall Doctrine : and so had sentence read against them . Thomas Benold of Colchester , Tallow-Chaundler , affirmed the like in effect , and so had sentence . William Purchas of Bocking in Essex , Fuller , said when hee receiued the Sacrament , he receiued bread in an holy vse , that preacheth y ● remembrance that Christ died for him : he stood in this , and against other their Popish matters , a●d also had sentence . Agnes Siluer-side , alias Smith , Widdow , dwelling at Colchester , said shee loued no consecration : for the Bread and Wine is the worse for it . She answered them with sound iudgement , and great boldnesse to all things they asked her , and was condemned . Ellen Ewring , the wife of Iohn Ewring of Colchester , Widdow , answered to the like effect as the other did , denying all the lawes , set forth by the Pope , with her whole heart , she was condemned . Elizabeth Folkes , Maid-seruant in Colchester , being examined whether shee beleeued the presence of Christs body in the Sacrament Substantially or no , answered , shee beleeued that it was a substantiall lye , and reall lye . They chafing , asked her againe , whether , after Consecration , there remained not in the Sacrament the body of Christ : she answered , that before consecration , and after it is but bread , and the man the blesseth without Gods word , is accursed and abhominable by the word . Then they examined her of confession to a Priest , of going to Masse , and of the authority of the Bishop of Rome : she answered , shee would neither vse nor frequent any of them , but did abhorre them from the bottome of her heart , and such like trumpery : so shee was condemned , shee kneeled downe and praised God that euer shee was borne to sée that blessed day , that the Lord would count her worthy to suffer for the testimony of Christ : and Lord forgiue ▪ them that haue done this , if it bee thy will : for they know not what they doe : And rising vp , shee exhorted them all to Repentance , and bad the halting Gospellers beware of blood , for that would crye for vengeance . William Munt of Muchbentley in Essex , said that the Sacrament of the Altar was an abhominable Idoll , and that he should displease God if he should obserue any part of the Popish proceedings : and therefore , for feare of Gods vengeance he dare not do it . He was 61 years old ; he was examined of many things , but he stood to the truth , and was condemned . Iohn Iohnson of Thorp in Essex was condemned , who answered to the same effect as the other did . Allice Munt , the wife of the said William Munt , 61 yeares old , answered as her husband had done , and was condemned . Rose Allen , Maid , the daughter , of●the said Allice Munt , M. Edmond Terrell , which came of the house of them Terrels which murdered K. Edward the fifth , and his brother ; when , with diuers others , hee was come into the house of William Munt , to search his house , and to apprehend him and his wife . Hee met with this Rose Allen going with a candle to fetch drinke for her mother , and willed her to giue her father and mother good counsel , she said , they haue a better councellour then I : for the Holy Ghost doth teach them , I hope , which I trust will not suffer them to erre . Why , said hee , art thou still in this minde , thou naughty house-wife , it is time to looke to such heretickes . She said , with that which you call heresie , I worship my Lord God. Then ( quoth he ) I perceiue you will burne with the rest for company . She said , not for company , but for Christs sake , if I be compelled . Then he tooke the Candle from her , and held her wrist , and the burning Candle vnder her hand so long , vntill the sinewes cracked in sunder , saying often vnto her , Thou young Whoore , wilt thou not crie : she answered , she thanked God she had cause to reioyce , hee had more cause to wéepe then she : when her synowes brake , all in the house heard them , hée thrust her from him and said , Ah strong whore , thou shamelesse beast , with such vile words ; then she said , haue you done what you will ? I ( said he ) if you thinke it be not well mend it : she said the Lord giue you repentance if it be his will , and you thinke it good begin at the féete and burne vnto the head also , for he that set you no worke will pay you your wages one day . She being examined of auricular confession , of going to Masse , and of the popish seuen Sacraments : she answered that they stanke in the face of God , she said they were the members of Antichrist , and should haue , if they repented , not the reward of Antichrist . Being asked what she could say of the Sea of the Bishop of Rome , his Sea ( quoth she ) is for Crowes and Kites , Owles and Rauens to swim in , such as you be ; for I by the grace of God will not swim in that sea while I liue , then she was condemned . These ten godly Martyrs were burned at Colchester , sire in the forenoone , and foure in the afternoone , when the fire was about them , they clapped their hands for ioy , & ioyfully ioyed in the fire , and thousands standing by , cryed generally all almost , the Lord strengthen them , the Lord comfort them , as was wonderfull to heare . Iohn Thurstone . HE was taken in the house of William Munt , with him he died in May in Colchester castle , a constant confessor of Iesus Christ. Thomas Moore . HE was a Merchant dwelling in Leicester about 24. yeares olde , for saying his maker was in heauen and not in the Pixe , he was apprehended , the Bishop said to him , what is yonder aboue the altar ? he said , I cannot tel what you would haue me to sée , I sée fine clothes with golden tassels , and other gay geare hanging about the Pixe , what is within I cannot sée , why said the Bishop , doest thou not beléeue Christ to be there flesh and bone ? 〈◊〉 said he that I do not ; whereupon the Ordinary condemned him , who suff●red a ioyfull and glorious Martyrdome for testimony of righteousnesse in Leicester . George Eagles , alias Trudge-ouer . HE wandred abrode in diuers countries , where he could finde any of his brethren , did there more earnestly encourage and comfort them , now tarrying in this towne , and somtimes in that , certaine months as occasion serued ; sometimes for feare lying in fields and woods , who for his vnreasonable going abroade was called Trudge-ouer , for thrée yeares he dranke nothing but water , and when hée perceiued that his body by Gods prouidence prooued well enough therewith , hée thought best to inure himselfe therewithall , against all necessities : when he had profited the Church of God by this going abroade a yeare or two , diuers spyes were sent out for him , who had in commandement to bring him quicke or dead , wheresoeuer they found him ; but when they could not take him , they sent out an Edict in the Quéenes name into foure shires , promising twenty pounds to him that should take him , at length he was séene at a faire in Colchester , and being pursued , he hid himselfe in a wood , and from thence got into a corne field , when they could not finde him , they returned , but one got vpon the top of a trée , to spy if he could sée him stirre , the poore man thinking all sure , because he heard nothing , rose vpon his knées , the lurker perceiuing him , came downe and tooke him , and brought him to prison to Colchester ; notwithstanding , the Iudas-knaue which had so much promised him , was faine to take a little reward , this George within foure dayes after , was conuayed to Chelmester where he was so cruelly handled , that he had but two pound of bread and a little water measured to him , to serue him a wéeke together : after a while hee was brought out and indicted of treason , because he had assembled companies together contrary to the lawes in that case prouided to auoyde sedition , that if aboue sixe should flocke together , they should be attached of treason , which straight law was the casting away of the good Duke of Sommerset . This George , was led to be hangd , drawne and quartered betwixt two théeues , the one of them did nothing but mocke him , and the more he was rebuked , the more he mocked him , but when he should die , he could not speake to vtter his mind , nor say his prayers , and one said the Pater noster to him word by word as to a childe , which he could not answer but fumblingly , many did wonder at the iust iudgement of God vpon him for mocking the good martyr . He that apprehended the said George Eagles , his name was Ralph Hardin dwelling in Colchester , who in the yeare 1561. was condemned at Chelmsford to be hanged , and being at the barre , ●he told the Iudge and a great multitude of people , this is most iustly fallen vpon me , for that I betrayed the innocent blood of a good and iust man George Eagles , who was condemned here in the time of Quéene Marie through my procurement , who sold his blood for a little money . Richard Crashfield of Wimondham . HE suffered at Norwich , whose examination before Downings the Chancellour , written by himselfe as followeth : Chanc. Do you beléeue this , that aftee the consecration there is the substance of Christs body and blood in the Sacrament . Crash . I beléeue that Christs body was broken for me vpon the crosse , and his blood shed for my redemption : wherefore the bread and wine is a perpetuall memory , the pledge of Christ mercie , the ring or seale of his promise , and a perpetual memory for the faithfull vnto the end of the world : then he was commanded vnto prison , and the next day he was brought forth . Chanc. Cannot you find in your heart when you come to Church , to knéele before the Roode and pray . I answered no , alledging the commandements of God to the contrary : he said , Haue you not read that God commanded the brazen serpent to be made ▪ I said , I haue read that God commanded it to be made , and likewise to be broken downe . Doctor Bridges . Wherfore did God command the Cherubins and Seraphins to be made ? I said , I cannot tell , I would faine learne : he said , can you finde in your heart to fall downe before the Roode the picture of Christ ? I said , I feare the curse of God , is yonder Roode the picture of Christ ? It is written , God curseth the hands that made them , and the hands that made the tooles which carued them . Chanc. When were you confessed to a Priest. I said , I confesse my selfe dayly the eternall God , whom I most gréeuously offend , I take confession to a Priest not be good but rather wicked : then he said , how say yo● by yonder singing and playing on the Organs , is it not good and godly : I said , I can perceiue no godlines in it : he said , is it not written in the Psalmes , that we shall praise God with hymnes and spirituall songs . I said , spirituall songs must be had , but yonder is of the flesh and of the spirit of errour , for to you it is pleasant and glorious , but vnto the Lord it is bitter and odious : then he said , is it not written , My house is an house of prayer : I said yes , it is written also , that you made my house of prayer a den of theeues : then he said , haue we done so , then I was commanded to ward , and the next thursday sent for againe . Chanc. Are you a new man. I answered , I trust I am a new man borne of God : God giue you grace to be so , then he prayed Doctor Pore to talke with me . Doctor . Take eate this is my body : Do you not beléeue it is Christs body , what was it that Christ gaue ? I said , Christ tooke bread and gaue thanks , and gaue it , and they tooke bread and did eate bread , and S. Paul saith , So oft as you shal eate of this bread , and drinke of this cup , you shall shew forth the Lords death vntill he come , S. Paul , doth not call it Christs body . Chanc. We will haue your minde more plainely , for we intend not to haue many words with you , : I said , my faith is grounded vpon Christ the Easter lambe , he hath offered his body a sacrifice to God the price of my redemption , by that onely sacrifice all the faithfull are sanctified , and he is our onely aduocate mediatour , and he hath made perfect our redemption , without any of your dadly oblations . Doctor Bridges : You take wel the litterall sence , but as Christ offered his body vpon the Crosse , which was a bloody sacrifice , and a visible sacrifice , so likewise we doe offer vp the selfe same body that was offered vpon the crosse , but not bloudy and visible , but inuisible vnto God , I said , then Christs sacrifice was not perfected , but Christ is true when all men be liers : then he saide , Thou shalt not feare him that hath power to kill the body , but thou shalt feare him ( enterpreting him to meane the Church ) which hath power to kill body and soule : Christ said , We should feare him ( and not them ) the hath power to cast body and soule into hel , meaning God , and not the Church , and if you will presume to offer Christs body dayly , then your power is aboue Christs power : then he was condemned , and with patience and constancie entred his blessed martyrdome , at whose burning one Thomas Carman was apprehended for words , praying with him , and pledging him at his burning . One Frier and the sister of George Eagles . THese suffered the like martyrdome by the vnrighteous Papists , whose tyranny the Lord of his mercy abate and cut short , turning that wicked generation to abetter minde . They were burned at Rochester . IOHN CVRD . HE was a Shoomaker of Sisam in Northamptonshire , hée was imprisoned in Northampton castle for denying the Popish transubstantiation , for the which William Bru●ter Chancelour vnto the Bishop of Peterborrow did pronounce sentence of death against him : a popish priest standing by when he was to bee burned , one Iohn Rote vicar of S. Giles in Northampton , shewed him if he should recant he was authorised to giue him his pardon , he answered , he had his pardon by Iesus Christ. Cicelie Ormes . SHe suffered at Norwich ; she was taken at the death of Symon Miller , and Elizabeth Cooper , for that she said she would pledge them of the same cup they dranke of , one master Cobet of Sprowson tooke her and sent her to the Chancelour , he asked her what she said vnto the Sacrament of Christs body , and what is that the Priest holdeth ouer his head , she answered , it was bread , and if you make it better , it is worse ; so she was sent to prison , after she was called and examined before the Chancelour , and master Bridges the Chancelor offered her , if she would go to Church & kéep her tongue , she should be at libertie , and beléeue as she would : but she tould him she would not consent to his wicked desire therein , and if shée should God would plague her : then he tolde her , he had shewed more fauour vnto her then euer he did vnto any , and when he could not preuaile , he condemned her ; she was borne in East Derrham and was daugh●er vnto one Thomas Hawood Tailor , she was taken a twelue-moonth before and recanted , but was neuer after quiet in conscience : she had gotten a letter written to be deliuered to y e Chancelor , to let him know she repented her recantation , & would neuer do the like againe as long as she liued , but before she exhibited her bill , she was taken and imprisoned as before ; when she was at the stake she told the people , I would you should not report of me that I beléeue to be saued in that I offer my selfe here to death for the Lord cause , but I beléeue onely to be saued by the death of Christs passion , and this my death is and shall be a witnesse of my faith vnto you all , good people , as many of you as beléeue as I doe , pray for me : then she kissed the stake and sayd , welcome swéet crosse of Christ ; aft●● the fire was kindled , she said , My soule doth magnifie the Lord , and my spirit doth reioyce in God my Sauiour : and so yéelded her life vnto the Lord as quietly as if she had béene in a slumber , or as one féeling no paine , so wonderfully did the Lord worke with her . Mistresse Ioyce Lewis . SHe was the wife of Thomas Lewis of Mancetter , in the beginning of Quéene Maries time she went to Church and heard Masse , vntill the burning of Laurence Saunders in Couentry , then she inquired of such as she knew feared God , the cause of his death , and when she knew it was because he refused to receiue the Masse , she began to be troubled in conscience , & she reforted to master Iohn Glouer , a very godly man , of whom mentioned is made before , and desired him to tell her the faults that were in the Masse , who instructed her in the wayes of the Lord , approuing vnto her , out of Gods holy word , that the Masse , with al other papistical inuentions , was odious in Gods sight , so she began to hate the Masse , & being compelled by her husband to come vnto Church , ●when the holy water was cast , she turned her backe towards it : wherupon she was accused vnto the Bishop , and a citation was s●nt for her and her husband , the Sumner deliuered the citation to her husband , who willed him to take the citation away with him , or else he would make him eate it , and in the end he made the Sumner eate the citation by setting a dagger vnto his brest , and then he caused him to drinke , and so sent him away , but after they were commanded to appeare before my Lord , her husband desired my Lord to be good vnto him : my Lord was content to receiue his submission ▪ so that his wife would submit her selfe likewise , but she told the Bishop that she had neyther offended God nor his lawes in refusing holy water : the Bishop gaue her a moneths respite , binding her husband in a hundred pound to bring her to him at the moneths end . When the moneth was almost expired , her husband was aduertised by the said M. Glouer and others , not to carry his wife to the Bishop , but to séeke some way to saue her ; and if the worst should come , to be content to forfeit the Band rather then to cast his wife into the fire : he answered , he would not forfeit any thing for her sake , but carried his wife vnto the Bishop , who found her more stout then she was before : so she was sent to such a stinking prison , that a maid that was appointed to kéep her company did sound in the said prison . She was often examined , and euer found stout ; at length she was pronounced an heretick . When the Bishop asked her , why she would not come vnto the masse , and receiue the sacraments and sacramentals of holy Church : she answered , because she could not find them in Gods word : he said , if thou wilt beléeue no more then is in the scriptures concerning matters of religion , thou art in a damnable case : she told my Lord his words were vngodly and wicked . After her condemnation she continued a year in prison . Wher● the Writ came to burn her , she said ▪ as for the feare of death I do not greatly passe : when I behold the amiable countenance of Christ my deare Sauiour , the vgly face of death doth not greatly trouble me . In the which time she reasoned most comfortably out of Gods word of election and reprobation : in the euening before she should die , two Priests came to her to heare her confession ; for they would be sorie , they said , she should die without it . She sent them word she had made her confession vnto Christ , at whose hands● she was sure to haue forgiuenes of her sins : for the cause for which she should die , she had no cause to repent , but rather to praise God that he made her worthy to suffer death for his word , and the absolution that they were able to giue her by the authority of the Pope , she defied it . Well , said the Priests , to morrow her stoutnes will be tried . All the night she was wonderfull cheerefull and merry . About thrée of the clock in the morning , Sathan began to stirre himselfe busily , questioning with her , how she could tell that she was chosen to eternall life , and that Christ died for her : I grant he died , but that hee died for thée , how canst thou tell ? She being troubled with this suggestion , they that were about her counsailed her to follow the example of S. Paule , to be faithfully perswaded that Christ loued her , and gaue himselfe for her : for S. Paule was perswaded that Christ loued him ; and her calling , and true beléefe , and knowledge of Gods word was a manifest token of Gods loue towards her , and the operation of the spirit of God , in working in her a loue and a desire to please God : by these perswasions and the comfortable promises of Christ brought out of the Scripture , Sathan was put to flight , and she comforted in Christ. When she came to the stake , she prayed to God most instantly to abolish the vile masse ; at which prayer all the people said Amen : then she tooke a cup of drinke that was brought vnto her , and drunk vnto all them that vnfainedly loued the Gospell of Christ , and wished for the abolishment of papistry : a great number of the women of the towne pledged her . When the fire was kindled about her , she neither strugled nor stirred : the Papists had appointed some of theirs to raile vpon her , and reu●le her openly as she went to execution ; and whilst she was at the stake , amongst others there was an old priest which had writing tables , and noted the names of the women which drunke with her , and caused Processe to be sent for them , but God defended them from the hands of the Tyrants . Ralph Alerton , Iames Awstoo , Margery Awstoo and Richard Roth. ON the 17. of September these foure were burned at I●●ington néere London . Ralph Alerton comming to his parish Church of Bently , and séeing the people sitting there idle , exhorted them that they would fall to prayer , and meditation of Gods word , wherevnto they consented : after prayer , he read vnto them a chapter out of the New Testament , and departed ; In which exercise he continued vntill Candlemas : and then being informed that he might not doe so by law ( because he was no Priest ) he left off and kept himself● close in his house vntill Easter : after he was constrained to forsake his house , and liue in woods , and such places vntill he was apprehended After his Examination , my Lord Darcy sent him vp vnto the Councell , who sent him to Boner ; who tempted him openly to recant at Paules Crosse , and set him at liberty , which after wrought such a terrour in his conscience : but the Lord with his fauourable chastisement did raise him vp againe with Peter , giuing him vnfained repentance , and a most constant boldnes to professe his name , and glorious Gospell : Wherefore at the procurement of Thomas Tye Priest , hee was apprehended againe , and sent to Boner , before whom he was diuers times examined , which examinations written with his owne hand in bloud for lack of Inke , hereafter follow . His first Examination . Boner . AH Sirra , how chanceth it , that you are come hether againe in this fashion ? Rafe . Forsooth , if your Lordship remember , I set my hand vnto a writing ; the Contents thereof as I remember was , that I did beléeue all things as the Catholique church teacheth , in the which I did not disburse my mind , but shamefully dissembled , because I made no difference betwixt the true church ▪ & vntrue Church . Boner . Which is the true Church : doest thou call the heretiques Church , the true Church , or the Catholiques Church . Rafe . I vtterly abhorre the hereticks Church as abhominable before God , with all their enormities and heresies , the Church Catholique is it that I onely imbrace , whose doctrine is sincere , pure and true . Boner . By S. Augustine that is well said : Then a Priest said to my Lord , you know not what Church it is , which he calleth Catholick : Then hee said by Saint Mary he might a deceiued me : Sirra , which is the Catholick Church ? Rafe . That which hath receiued the wholesome sound spoken of by Esay , Dauid , Malachy , & Paul , with many others m●e , the which sound as it is written hath gone throughout all the earth in euery place , and to the end of the world . Bon. Yea thou saist true before God , for this is the sound that hath gone foorth throughout all Christendome , and he that beléeueth not this Church as S. Cyprian saith doth erre : Hee saith whosoeuer is out of the Church , is like vnto them that are out of Noahs ship , when the floud came vpon the whole world : for the Church is not alone in Germany , or here in England , in the time of the late schismes , as the hereticks doe affirme : for then were Christ a lyar , for he promised the holy Ghost should come vnto vs , and leade vs in all truth , and remaine with vs vnto the end of the world : So if we wil take Christ for a true sayer , then the way that is taught in France , Spaine , Flanders , Italy , Denmarke , Scotland , and all Christendome ouer must needs be the true Catholick Church . Ra●e . I spake of all the world , and not of all Christendome onely , for the Gospell hath been preached and persecuted in all Nations : First in Iury by the Scribes and Pharisies : And since by Nero , Dioclesian , and such like : and in our daies by your Lordship knoweth whom : your church is no more catholick then was figured by Cain , Ieroboam , Ahab , Iezabel , Nabuchadonosor , Antiochus , Herod , with ennumerable more the like : and Daniel , and Esdras prophesieth of these last daies , and that there shall come greeuous wolues to deuoure the flocke , is affirmed by Christ and his Apostles , Boner . Hee is the rankest hereticke that euer came before mee , by Alhallowes thou shalt be burned , thou whor●on varlet and Pricklouse , the prophecie is of you : what is the saying of Esdras that you speake of ? Rafe . He saith , the heate of a great multitude is kindled ouer you , and they shall take away certaine of you , and feed the Idols with Idols , and he that consenteth not to them shall be troden vnder foote , had in derision , and laughed to scorn , yea , they shall be like madde men , for they shall spare no man , they shall spoyle and wast such as ●eare the Lord. Bonner . Esdras speaketh of you hereticks , declaring the hate that you beare to the Catholicke Church , making the simple people beleeue that all is Idolatry that we doe , and so intice them away , vntill you haue ouercome them . Rafe . Nay , Esdras declareth it more plaine , saying , They shall take away their goods , and put them out of their houses , and then shall it be knowne who are my chosen ; for they shall be tried as the siluer or golde in the fire : and it is come to passe as he hath said ; for who is not driuen from house and home , and his goods taken vp for other men that neuer sweat for them ? If he doe not obserue as you command and haue set forth , or else if he be taken he must denie the truth , as I did , in dissembling , or else he shall be sure to be tried , as Esdras saith , whereby all the world may know you are the bloudie Church , figured by Caine the Tyrant , and you are not able to auoyde it . Bonner . He is an Hereticke , let him be carried to London , and kept in little●ase vntill I come . Rafe . And so I was vntill the next morning , and then I was brought before Bonner , the Deane of Paules , the Chancellor , and others . Bonner . How say you sirra , will you goe to Fulham with me , and there kneele downe at Masse , shewing thy selfe outwardly that thou diddest it not vnwillingly but with a good will ? I said I will not say so . He said , away with him , away with him . After I was brought before the Bishop , and three Noble-men of the Councell . Bonner . How say you sirra , after consecration there remaineth no bread , but the very body of Christ , God and man vnder the forme of bread ? Rafe . Where find you that my Lord written . Bonner . Doth not Christ say , This is my Body ? Wilt thou denie the words of Christ , or was he a dissembler , speaking one thing and doing another . Now I haue taken you . Rafe . Yea , you haue taken me , and will keepe me vntill you haue killed me : Christ said , Take you , eate you , this is my bodie ; and if you will ioyne the former words with the latter , then I will answer you . Bonner . Then thou must say it is his bodie ; for Chirst saith it himselfe . Rafe . He is true , and all men liers , yet I refuse to take the wordes of Christ so phantastically , for then should I conspire with certaine hereticks call●d Nestorians , for they denie that Christ had a true naturall body , and so doe you , my Lord , if you will affirme his body to be there as you say he is , then you must néeds aff●rme that it is a phantasticall body , therefore let the●e words goe before , Take ye and eate yee , without which words the rest are not sufficient , but when the worthy receiuers doe take and eate , euen th●n is fulfi●led the wordes of our Sauiour , to euery man that so receiueth . Esay in his nine and fi●tieth Chapter saith , He that refraineth himselfe from euill must be spoyled : and Amos saith the like wordes , for the wise must be faine to hold their peace , so wicked a time it is , neuerthelesse , hee that can speake the truth and will not , must giue a straite account . A Doctor . By my Lords leaue you speake like a foole : you must not iudge the Scriptures , but must stand to learne and not to teach , for the whole Congregation hath decided the matter long agoe : then was I carryed away . Rochest . Were you a companion of George Eagles , alias Trudgeouer . I had him once and he was as drunke as an Ape , and ●runk so of drinke that I could not abide him . Rafe . I dare say it was either your selfe or some of your companie : for he did neither drinke Wine , Ale nor Béere in a quarter of a yeare before that time . After , because he misliked the masse , calling vpon Saints , and carrying the Crosse on procession , with other their ceremonies , calling them Idolatry , and for singing in 〈◊〉 against the Sacrament of the Altar , and other ordinances of the Church , so lowd that the people abroad might heare them , and delight in them , and for saying that he beleeued nothing that was contained in the Councell holde● vnder Innocentius the third , and for affirming that those that were burned at Colchester were Saints in heauen . He was condemned , and he and the other thrée before mentioned were all burned as before . Awstoo being in the Bishops Chappell at Fulham , the Bishop asked him if hee knew where he was ; he answered in an Idoll Temple : and he said he receiued the very body and bloud of Christ by faith in the Supper of the Lord , but not in the Sacrament of the Altar : and his wife said , she beleeued that the Religion then vsed in England was not according to Gods word , but false and corrupted , and that they which did goe thereto did it more for feare of the law then otherwise ; and she said that she defied the Masse with all her heart , and that she would not come into any Church wherein was Idols . As she was in the Bishops prison , by his procurement there was sent a stoute Champion , as appeareth , about twelue of the clock at night , who suddenly opened the doore , and with a knife drawne , fell vpon her to haue cut her throat ; but shee calling to God for helpe , he giuing a grunt , and fearing ( belike ) to commit so cruell a deede , departed without any more hurt doing : the next night they made a great rumbling like thunder ouer her head , to the intent to haue feared her out of her wits , but God be thanked they missed of their purpose . The aforesaid Richard Roth affirmed that there was not the very body and bloud of Christ in the Sacrament of the Altar , as it was then vsed , but that it was a dead God , and that the Masse was detestable and contrary to Gods word and will , from the which faith he would not decline . He said to Bonner , My Lord , because the people should not sée your doings , you cause me and others to be brought to our examinations by night , being affraide belike to doe it by day : and being perswaded to recant and aske mercie of Bonner ; No ( quoth Roth ) I will not aske mercie of him that cannot giue it , whereupon he and the rest were condemned , as before , and most ioyfully ended their liues in the fire at Islington , for the testimony of Christ and his Gospell . Agnes Bonger and Margaret Thurstone . THese were condemned at the same time and in the same place that the tenne before mentioned were , which suffered Martyrdome at Colchester , and for the like cause , and answered also in their examinations the like in effect as the other did . When these good and godly women were brought vnto the place in Colchester where they should suffer ; after they had falne downe vpon their knees , and made their most humble and hearty prayers vnto God , they went to the stake ioyfully , where with great ioy and glorious triumph , gaue vp their soules vnto the handes of the Lord. Iohn Noyes of Lexfield , in the County of Suffolke , Shoemaker . THe twenty two of September , he was taken by the Constables , and brought before Maister Thurstone , Sir Iohn Tyrell , Maister Kene , Iustices , and Sir Iohn Silyerde , high Sheriffe , who cast him into Eye-dongeon : hee was carried from thence to Norwich , and so came before the Bishop , who condemned him , because he answered that he thought the naturall body of Christ to bee onely in Heauen , and not in the Sacrament : as hee remained Prisoner in the Guild-hall of Norwich , one Nicholas Fiske his Brother in Law came to him to comfort him , he asked if he did not feare death when the Bishop condemned him : he said , hee thanked God , he feared not death no more at that time then when he was at libertie . When he was bound vnto the stake , he said , feare not them that ●ill the body , but feare him that can kill both bodie and soule , and cast it into euerlasting fire . When he saw his Sister wéeping , he said , Wéep● not for mee , but wéepe for your sinnes : when the Faggots were set vnto him , he said ; Blessed bee the time that euer I was borne to come vnto this , and kissed the Faggot . Then he said to the people , they say , that they can make God of a péece of Bread , but beléeue them not : Then said he , Good people beare witnesse , that I doe beléeue to bee saued by the merits and passion of Christ , and not by mine owne déedes , so the fire was kindled about him : then he said , Lord haue mercy vpon me , Christ haue mercy vpon me , Sonne of Dauid haue mercy vpon me . In the Dioces of Chichester , diuers were martyred for the testimony of righteousnesse in Quéene Maries raigne , in the number of whom were these : Iohn Forman of East-Grinsted , Iohn Warner of Berne , Christian Grouer of the Arch-deaco●●y of Lewis , Thomas Athoch Priest , Thomas Auington of Erdingly , Denis Burgs of Burstéed , Thomas Rauensdale of Ri● ▪ Iohn Milles of Hellinglegh , Nicholas Holden of Withiam , Iohn Hart of Withiam , Margery Moris of Hethfielde , Anne Try of East-Grinstéed , Iohn Osward of Woodmancote , Thomas Harland of Woodmancote , Iames Moris of Heathfield , Thomas Dowgate of East-Grinstéed , Iohn Ashdon of Retherfield . Thomas Spurdance Queene Maries Seruant . HE was examined before the Chancellor of Norwich , who asked him if hee had confessed his sinnes vnto a Priest : I said , I had confessed my sinnes vnto God , who saith : Whensoeuer a Sinner repenteth , and is sorry for his sinnes , and asketh him forgiuenesse , willing no more so to doe , he will no more reckon his sin vnto him , and that is sufficient for me : I deny that I should shew my sinnes vnto the Priest. Chancel . Haue you receiued the blessed Sacrament of the Altar at Easter : he answered : I dare not meddle with it as you vse it , for the holy Supper of the Lord serueth for the Christian Congregation , and you are none of Christs Members , I dare not meddle with you , least I be like vnto you , for you teach Lawes contrary to Gods Lawes : then he said ; Doe you not beleeue , that after the Sacrament is consecrated , it is the very same body that was borne of the Uirgine Mary , and I said no , that was a bloody sacrifice , and this is a dry sacrifice : And I said , Is the Masse a Sacrifice ? a Doctor answered , it is a Sacrifice both for the quicke and the dead : I said it is no sacrifice , for S. Paule saith , That Christ made one sacrifice once for all , I beleeue in no other sacrifice . Chancel . He is an Hereticke , he den●●th the Sacrament of the Altar : I said , I beleeue , that if I c●me rightly and worthily as God hath commaunded me vnto the Supper of the Lord , I receiue him by Faith , but the Bread being receiued is not GOD , nor the Bread that is yonder in the Pixe is not God , God dwelleth not in Temples made with hands , neither will be worshipped with the workes of mens hands ; therefore you do very euill to cause the people to kneele downe and worship the bread : for God did neuer bid you to hold it vp aboue your heads , neyther had the Apostles such vse . Chanc. Write that Article : then said I ; The Seruant is not greater then the Maister : your Predec●ssors killed my Maister Christ ; the Prophets and Apostles , and holy vertuous men , and now you also kill the Seruants of Christ : so all the righteous blood that hath beene shed from righteous Abell to this day , shall be required at your hands , then the Chancellor bad haue me away . Another Examination before the Bishop . Bishop . SIrre , dost thou not beleeue ▪ that the Pope is supreme head of the Catholike Church : I said ▪ I do not beleeue that he is aboue the Apostles , they disputing which of them should bee greatest when their M. Christ was gone , Christ answered their thou●hts , saying ; The Kings of the earth beare dominion aboue others , but you shall not doe so , for he that is greatest amongst you , shall be Seruant vnto you all . How is it then that the Pope will climbe so high aboue his fellowes ? you cannot proue by the Scripture● that he is head of the Church . Bishop . As the Bell-wether is head of the sh●epe , so is the Pope head of the Chu●ch , and as the Bees haue a master Bee to ●ring them home to the Hiue when they be abroad , so the Pope is ordained by succession of Peter to bring vs home againe vnto the ●rue Church when we are gone astray : as thou good Fellow , hast wandred long out of the way ●li●e a scattered Sheepe , heare therefore the Bell-wether , and now come home with vs vnto thy Mother the Church againe . I answered , all this is but naturall reason ; and no Scripture : he said , you are stout and will not ●e answered , you shall bee compelled by Law whether you will or no. Spurdance . So your forefathers intreated Christ and his Apostles , they had a Law , and by that Law they put him vnto death : so you haue a Law , which is tyranny , whereby you would inforce me to beleeue as you doe , but I trust the Lord will assist mee against all your beggerly Ceremonies , and make your foolishnesse knowne to the world o●e day . He told the Bishop , he neuer vsed the Ceremonies of the Church since he was borne , at the last he interpreted it , since , hee was new borne , as Christ said to Nichodemus ; Except you bee new borne you cannot enter into the Kingdome of Heauen : Then a Doctor said I was an Anabaptist , for that was their opinion : I said , I was no Anabaptist ▪ for they deny Children to bee baptized , and so doe not I. Bishop . Why doe not you goe vnto the Church and Cer●monies : I said ; Because they are contrary to Gods word ; as you your selfe haue taught , but now you say it is go●d againe : and I thinke if there were a returne to morrow , you would say it were false againe which you hold now ; therefore I may well say , there is no truth in you : Then he said , I was a stubborne fellow , an Heretick , and a Traytor . Spurdance . There is no man I thanke God to accuse me iustly , that euer I was disobedient to any Ciuill Lawes , but I haue a Soule and a Bodie , and my Soule is none of the Queenes , but my body one goods are the Queens , and I must giue God my soule , and all that belongeth vnto it , and in lawes contrarie to Gods lawes , I must rather obey God then man : you cannot proue by the word of God , that you should not haue any grauen Images in your Churches , for lay-mens bookes , or to worship God by them , or that you should haue any ceremonies in the Church as you haue . Bish. It is a decent order to furnish the Church , as when you goe to dinner , you haue a cloth vpon the table to furnish it , so at these ceremonies , a decent order amongst Christians , and if you will not doe them , seeing they are the lawes of the Realme you are an heretick , and disobedient , therefore confesse with vs that you haue been in errour , and come home . Spurd . The spirituall lawes were neuer truelier set forth , then in my Master King Edwards daies , and I trust in God that I shall neuer forsake them whilest so I liue : He was sent to Bury , where he remained in prison . Iohn Hallingsdale , William Sparrow , Richard Gibson . THese three were produced before Bonner Bishop of London : Iohn Halingsdale said , that neither in the time of King Edward the sixt , nor at that present he did beleeue that in the Sacrament is really the body and bloud of Christ , and he would not receiue the same , because he did beleeue that the body of Christ was onely in heauen : and he said that Cranmer , Latimer , Ridley , Hooper , and generally all that of late haue beene burned for hereticks , did preach truly the Gospel , and vpon their preaching he grounded his faith , and he said that the saying of Saint Iohn in the eighteenth chapter of the Reuelation , That the bloud of the Prophets and Saints and of all that were slaine vpon the earth was found in the Babylonicall Church , is vnderstood of the Church whereof the Pope is head : where upon hee was condemned . William Sparrow was charged with a submission made the year before vnto the Bishop : he said he was sorie that euer he made it , and it was the worst deed he euer did : and being charged that he went to the Church and heard Masse ; he confessed he did so , but it was with a troubled conscience . He tolde the Bishop , that which you call truth I beleeue to be heresie : he confessed that since his submission he had preached against the Sacrament of the Altar , against auricular confession , and other Sacraments , and he said , If euery haire of his head were a man , hee would burne them all rather then goe from the truth : and he said , that the Ecclesiasticall Lawes and the Masse were naught and abhominable , whereupon hee was condemned . Richard Gibson was condemned for not comming vnto confession , and for not receiuing the Sacraments of the Popish Masse , and for that he would not sweare to answere vnto their intergatories laid against him : When sentence was read against him , he boldly affirmed , that he was an enemy vnto them all in his minde , though hee had kept it secret for feare of the Law , and hee said hee was blessed in that he was cursed of them : so these three were burned in Smithfield , where they yeelded gloriously and ioyfully their soules into the hands of God. Iohn Rowth Minister , and Margaret Mearing . IN King Edwards time he was a Preacher at New-Castle , Barwicke , and Carliel . In Queene Maries time he fled with his Wife into Friseland , and dwelled at Norden , and liued by knitting of caps , h●se● , and such like things , but in October last he came ouer into England to buy yarne , and hearing of the secret societie of the congregation of Gods children their assembled ▪ hee ioyned himselfe vnto them , and was elected their preacher , and hee taught and confirmed them in the truth of the Gospell : But on the twelfth of December , hee with Cuthbert Simpson , and others were appr●hended at the Sarisons head in Islington : where the congregation had appointed to assemble themselues to pray , and heare Gods word : they were brought before the Councell , who sent Rowgh to Newgate , and writ to Boner to examine him , and proceed according vnto the law , who vpon examination before Bonner , confessed that he had spoken against the number of the Sacraments , being perswaded that there were but two : Baptisme and the Lords Supper : and that hee had taught that in the Sacrament of the Altar , ther is not really and substantially the body and bloud of Christ , but that the substance of bread and wine remaineth without transubstantiation , and that hee thought Confession to a Priest necessarie if hee had offended the Priest , but if the offence were vnto another , it was not necessarie , but the reconc●liation ought to bee made to the party so offended , hee denyed La●ine seruice , and allowed the seruice of King Edwards time , and hee commended the opinion of Thomas Cranmer , Nicholas Ridley , and Hugh Latimer , and that they were godly learned men . He confessed he had béene famil●ar with diuers Englishmen & women in Frieseland , and agréed with them in opinion : as Maister Story , Thomas Yong , George Roe , and others , to the number of 100. persons , which fl●d thither for Religion , vsing the order set forth in King Edwards time . He said that he had béene at Rome about thirty daies , and he saw no good there , but much euill , amongst which he saw one great abhomination , to wit ; the Pope being a man that should goe vpon the ground , to be carried vpon the shoul●ers of foure men , as though he had béene God and no man : also a Cardinall to haue his Harlot to ride openly behind him ; and thirdly , a Popes Bull that gaue expresse licence to haue and vse the Stewes , and keepe open bawdery by the Popes authority . And he confessed , that since his last comming vnto England , hee had in sundry places in London read Prayers and Seruice as is appointed in the Book of Communion , and had willed others to doe the like : and he affirmed , that hee being a Priest might lawfully marry , and that his Children which hee had by his Wife were lawfull , and he vtterly detested the seruice then vsed , saying , that if he shold liue as long as Methusala , he would neuer come vnto the Church to heare the abhominable Masse , and other seruice then vsed . Whereupon he was disgraded and condemned : he was a meanes to saue Docror Watsons life then Bishop of Lincolne ▪ when he preached erroneous doctrine in the dayes of King Edward the sixt ; and the said Watson beeing with Bonner at the examination of the said M. Rowgh , to requite his good turne in sauing his life , said there , that he was a pernicious hereticke , who did more hurt in the North parts then an hundred besides of his opinion . M. Rowgh further said , he had liued thirtie years , and yet had not bowed his knee vnto Baall : and he affirmed that he had beene twice at Rome , and there hee had seene that which he had many times heard of before , that the Pope was the verie Antichrist : for he saw him carried vpon mens shoulders , and the false named Sacrament borne before him , yet was there more reuerence giuen vnto him then vnto it , which they accounted their God. Then Bonner rose vp , making as though ●e would ha●e torne his garments , saying , Hast thou seene our holy father , and doest thou blaspheme him thus ? and flying vpon him hee plucked off a piece of his beard , and after made speedy hast to his death . He wrote this Letter to confirme the brethren the same day that hee was condemned : The comfort of the holy Ghost make you able to giue consolation to others in these dangerous dayes , when Sathan is let loose to the triall of the chosen to sift the wheate from the Chaffe , whosoeuer denyeth Christ ▪ before men , hee will deny him before his Father and the Angels : and to saue the life corporall , is to lose the life eternall ; and he that will not suffer with Christ , shall not raigne with Christ : Therefore I haue giuen ouer the flesh , with the fight of my Soule , and the Spirit hath the victory . The flesh ere it bee long , shall leaue off to sinne , the spirit shall raigne eternally : I haue chosen death to confirme the truth which I haue taught . What can I doe more , pray that I may continue vnto the end : I haue in all my assaults felt the present ayde of my GOD : bee not ashamed of Christs Gospell , nor of the bonds that I haue suffered for the same : The holy ones haue beene scaled with the same marke : It is no time for the losse of one man , for the campe to turne back ▪ vp with mens harts and blow downe the dawbed walles of heresies , let one take the banner , and another the Trumpet , and I meane not to make corporall resistance , but pray and you shal haue Elias his defence , and Helizeus his company to fight for you , the cause is the Lords : Pray for me , and salute one an other with an holy kisse , the peace of God r●st with you all , Amen . Margery Mearing said that the Masse was abhominable in the sight of GOD and all Christian people , and that it is the plaine c●p of fornication , and the whore o● Babylon ; and shee beleeued that there was no such Sacrament as the Sacram●nt of the Altar in the Catholike Church : and she said she vtterly abhorred the authoritie of the Pope , with all the Religion obserued in the same Antichrists Church , and that ●he neuer meant to come vnto the Church during these Idolatrous dayes . And being demaunded whether shee would stand to these answers ; I will ( quoth shee ) stand to them vnto the death , for the very Angells in heauen doe laugh you to scorne , to se● your abomination that you vse in the Church , wherupon shee was condemned . They were burned both together in Smithfield , where they most ioyfully and willingly gaue their li●es for the profession of the Gospell of Christ. Master Rowgh had excommunicated this Margerie Mearing but the Sonday before he was taken , yet hee being in prison in the Gate-house at Westminster , where none of his friends could come vnto him to visit him , she gother a Basket and put a cleane Shirt in it , and fayning her selfe to be his sister , got into the prison vnto him , and did him no small comfort : then shee went to one Sergeants house , who betrayed Master Rowgh , and asked whet her Iudas that betrayed Christ dwelt not there : and she seeing Cluny come vnto her house , she went home , and asked him whom he sought , he said for you , you must go with me : she said , she would go with him , the Bishop cast her into prison ▪ and the wednesday after she was burned with Master Rowgh . Cutbert Simpson , Hugh Foxe , and Iohn Deuenish . SImpson was Deacon of the said godly Congregation in London : he was faithfull and zealous vnto Christ and his true flocke : the Friday at night before M. Rough the Minister of the Congregation was taken , he dreamed that he saw two of the Gard leading Cutbert Simpson , & that he had a book about him , wherin was the names of all them which were of the Congregation : so he told his Wife and made her light a Candle , and fell to reading , and falling asleepe again , he dreamed the like dreame . Then he said to his Wife , that his brother Cutbert was gone , and as Maister Rough was ready to go to see Maister Cutbert , he came in with the Booke , containing the names and accounts of the Congregation : then M. Rough told him his dreame , and bade him carrie the booke no more about him , so he left the booke with M. Rowghs wife ; the next night M. Rowgh dreamed that be himselfe was carried vnto the Bishop , and that the Bishop plucked off his beard and cast it into the fire , saying , Now I may say I haue had a piece of an hereticke burned in my house , and so accordingly it came to passe , for shortly after they were both taken at the Saracens head in Islington , as before . Here followeth the storie of his sufferings vpon the racke , and otherwise , for the Congregations sake , as he wrote it with his own hand : I was called before the Constable of the Tower and the Recorder of London ; they commanded me to tell them whom I willed to come to the English seruice , I answered I would declare nothing , whereupon I was set in a racke of Iron three houres , then they asked if I would tell them , I answered as before : the Sonday after they examined me againe , and I answered them as before : then they bound my two fore-fingers together , and put a small arrow betwixt them , and drew it thorow so fast that the bloud followed , and the arrow brake , then they racked mee twice , and so I was carried vnto my lodging againe . Ten dayes after the Lieutenant asked me if I would not confesse , I answered I had said as much as I wold : fiue wéeks after he sent me vnto the high Priest , where I was greatly assaulted , at whose handes I receiued the Popes curse for bearing witnesse of the resurrection . Bonner in his Consistorie gaue this testimony of Cutbert Sampson , ye , sée said he , what a personable man he is , and concerning his patience , I say vnto you , that if he were not an hereticke , he is a man of the greatest patience that euer came before me ; he hath béene thrice racked in one day in the Tower , and in my house hee hath felt some sorrow , yet did I neuer see his patience broken . They all thrée answered Bonner , that the Church is grounded vpon the Apostles and Prophets , Christ being the head corner stone , and in that Church there is the true faith and religion of Christ : that there is but two Sacraments , Baptisme and the Lords Supper ; they said that they haue and will speake against the sacrifice of the Masse , the Sacrament of the Altar , and the authoritie of the Sea of Rome , and Iohn Deuenish said that the Sacrament of the Altar , as it is now vsed , is no Sacrament at all . These thrée blessed witnesses of Iesus Christ , Simpson , Fox and Deuenish , as they were all together apprehended at Islington , so they suffered together in Smithfield . WILLIAM NICOLE . HEe was an honest simple poore man , apprehended the ninth of Aprill by the Popes Champions for speaking certaine words against the cruell kingdome of Antichrist : he was butcherly burned and tormented at Hereford west in Wales , where he ended his life in a blessed estate , and gloriously gaue his soule into the handes of the Lord. Willam Seaman , Thomas Carman , and Thomas Hudson . WIlliam Seaman was a husbandman dwelling in Mendlesam in the County of Suffolk : he was taken the ninteenth of May , by one Robert Balden his neighbour , whom he greatly trusted : as they were leading him by night to Sir Iohn Tyrill , there fell a light out of the Element betwixt them , and parted them : albeit this Balden was then in his best age , yet after that time ●e neuer enioyed good day , but pined away euen vnto death : Sir Iohn Tyril as●ed him why hee would not goe vnto Masse , and receiue and worship the Sacrament : He said it was an Idol , and therefore would not receiue it : Whervpon he was sent to the Bishop of Norwich , who condemned him : He had a wife , and three children , who because shee would not goe vnto Masse , all her corne and goods were taken away from her , by Christopher Cole , being Lord of the towne of Mendlesham . Thomas Carman was apprehended for pledging Richard Crashford at his burning : he was brought before the Bishop of Norwich , and answered no lesse in his maisters quarrell th●n th' other , and he had the like reward . Thomas Hudson was of Aylesham in Norffolke a Glouer : hee bore so good will vnto the Gospell , that in the daies of King Edward the sixt , that when hée was thirty yeareo old , he learned to reade , wherein he so greatly profited , that in Queene Maries raigne auoiding all their beggerly ceremonies of superstition , he absented himselfe , and trauelled from place vnto place , and returning home vnto his owne house to comfort his Wife and Children : When hee perceiued that his continuance there would be very dangerous , hee and his wife deuised to make him a place in his Faggots to hide himselfe in , where hee remained all the day , reading and praying , for halfe a yeare . In the meane time came thither one Berry Uicar of the Towne , and inquired of his Wife for him : Shee said shee ●new not where hee was : Then hee threatned to burne her : because shee would not bewray her husband : After this , Hudson waxed euery day more zealous then other , and the people often resorted vnto him to heare his Sermons : at last hee walked abroad for certaine daies into the towne , crying out against the Masse , and all their trumpery : at the length one Iohn Crouch , his next neighbour , went with speed to the Constables to certifie them that hee was at home , who went about to catch him in the breake of the day . Wh●n Hudson saw them , hee said now mine houre is come : welcome friends : you bee they that shall leade mee vnto life euerlasting , I thanke GOD therefore , and the Lord inable mee for his mercy sake ; Then they ledde him vnto Berry their Uicar , being Commissar●e as before , who asked him where hee kept his Church , foure yeares before : Hee answered , wheresoeuer hee was there was the Church : Then hee asked him whether hee beleeued in the Sacrament of the Altar : He answered that was but wormes meate , my beliefe is in Christ crucified : Then he asked him whether hee did not beléeue that the Masse taketh away sinnes . Hudson . It is a patched monster , and a disguised puppit , more longer a peecing then euer was Salomons Temple : Then Berry seemed as a mad man , and said , wel I will write vnto my Lord , and thou shalt be handled according vnto thy deserts . Oh Sir said Hudson , there is no Lord but God , though there bee many Lords and Gods : With that Berry thrust him back with his hand , and bound Richard Clifford to the good behauiour for saying , I pray bee good vnto the poore man : Then the said Berry writ vnto the Bishop , and sent Hudson bound like a Theefe vnto him , who went thither with ioy , and singing , as merry as euer hee was , where he was condemned : These thrée were burned without the Bishops ga●e in Norwich , in a place called Lolords pit : aftor they had made their prayers they went vnto the stake , and standing with their chaines about them . Iohn Hudson being troubled in minde , went from them , and prayed his fellowes , exhorted him in the bowels of Christ to be of good chéere . At last the Lord , according vnto his old mercies . sent him comfort , and then rose ●e with great ioy , as a man new changed from death vnto life : and said now , I thanke God , I am strong , and passe not what man can doe vnto mee : at the length they all suffered most ioyfully together , to the terrour of the wicked , the comfort of Gods children , and the magnifying of the Lords Name . After this Berry caused two hundred of the towne of Cylesham to creepe to the crosse at Penticost , besides other punishments which they suffered . This Betry vpon a time strooke a poore man of his parish with the swingell of a ●laile , for speaking words that hee presently dyed : And after hee méeting one Alice Oxes , going into his Hall ( hee as before moued ) he smote her with his fist , and the next day shee was found dead in his Chamber : to write how many Concubines and whoores hee had none would beleeue but such as knew him where be dwelt : He was rich , of great authoritie , a great swearer , altogether giuen vnto women , and persecuting the Gospell , and compelling men vnto Idolatry , he troubled sundry good men , burned all good books that he could get , and deuorced many men and women for religion . When hee heard Queene Mary was dead , and the glory of his triumph quailed : On a Sunday hee made a great Feast , and had one of his Concubines there , with whom he was in his Chamber from dinner vntill euening song : then hee went to the Church , and after euening song in going from Church homeward , hee fell downe dead , made an heauy grone , and neuer stirred , and those that had his riches so consumed with them , that they be poorer now , then when they had his goods : which iudgement the Lord executed in the eyes of all men . At that time D●nning the cruell Chancellor of Norwich died in Lincolneshire , as sodainely as the said Berry died . Ioane Seaman , Mother of the said William Seaman . SHe was threescore and six yeares old : She was persecuted from her house by the said Sir Iohn Tyrill , because she would not goe vnto the Masse , nor receiue against her conscience : sometimes shee was glad to lye in the bushes , Groues , and Fields : but her husband beeing fourescore yeares old , and falling sick , she returned vnto her house , to shew her duety vnto her husband , vntill hee dyed : then she fell sicke , and died : and one Maister Simonds the Commissary commanded straightly that she should not be bur●ed in any Christian buriall : Wherevpon her friends were faine to bury her vnder a mote side . Mother Benet . THis old woman likewise was persecuted from Whetherset by the aforesaid Mendlesam , because she would not goe vnto the Masse , and other beggerly ceremonies , and returning home secretly vnto her house , shee dyed most ioifully : but Sir Iohn Tyrill , and the said Maister Simonds Commissionary , would not let her be buried in the Church-yard , but her graue was made by the high-way side : Her husband would say vnto her , that if shee had been sparing , they might haue been worth a hundred markes more then they were : She would answere , O man be content , I cannot barrell my Butter , and keepe my Cheese in the Chamber , to waite a great price , and let the poore want , and so displease God ; but let vs be rich in good workes , so shall we please God , and haue all good things giuen vs. William Harris , Richard Day , and Christian George . THe twenty sixe day of May these were burned at Colchester in Essex , when they were brought vnto the stake , and had ioyfully and feruently made their prayers , the fire was set vnto them , in the midst of the fire they triumphantly praised God. The same Christian Eagles Husband had another Wise named Anne , which likewise suffered for the truth , with the aforesaid thirteene at Strat●ord the Bow : after he married another Wife , and they both were laid in prison for the truth , where they remained vntill the death of Queene Marie , and were deliuered by Queene Elizabeth . Henry Pond , Reynald Estland , Robert Southam , Mathew Richarby , Iohn Floyd , Iohn Holiday , Roger Holand . THe twenty seauen of Iune , these with others , to the number of forty Men and Women , were assembled together in a field by Islington at Prayer , and meditating vpon the word of God : at length the Constable of Islington , with sixe or seauen others came vnto them , and bad them deliuer their Bookes , and bad them stand and not depart : then they were carried vnto Sir Roger Cholmeley , by the way all sauing two and twenty escaped , which were sent to Newgate , where word was sent to them by Alexander the Kéeper , that if they would heare Masse they should all bee deliuered : seauen of them escaped , though not without much trouble , and two , to wit ; Mathew Withers and Thomas Tyler died , the rest were burned , as before . They answered that they were not at Church since Lattine seruice was deuised , becau●e it was against the Word of GOD , and that Idolatry was committed in créeping to the Crosse , and because the Churches were furnished with Idols , and because they beléeued the Sacrament of the Altar to be an Idoll , and because the Customes , Rites , and Ceremonies of the Church then vsed , are not agréeable vnto Gods word . They said , that they beléeued that no Priest had power to remit si●s , and that those that knéele vnto the Sacrament and worship it , commit Idolatry . Reynald Estland refused to be sworne to answer , alleadging that to end a strife an oath is lawfull , but to begin a strife an oath is not lawfull : thus they standing vnto their answeres , and refusing to acknowledge the Doctrine of the Romish Church , they were all together condemned . The aforesaid Roger Holand was a Merchant Taylor of London , he was sometime Prentice vnto one Maister Kempton , at the Blacke Boy in Watling-stréete : In his prentiship hee was a Papist , and very licentious , and hauing plaid away thirty pounds of his Maisters Money , he purposed to haue conueyed himselfe beyond Sea , but a religious Maid in the house vnderstanding his minde , lent him thirty pounds to saue his credit , and made him premise her to refuse all leud and wilde company , and all swearing and ●iba●ory talke , and to leaue Papistry , and to resort euery day vnto the Lecture of Alhollowes , and to the Sermon of Paules euery Sunday , and to cast away all his Papistry Bookes , and to pray to God for remission of sinnes , and grace to feare and breake his lawes , and then shall God kéepe thée , and send thée they harts desire . Halfe a yeare after God wrote such a changing in this man , that he was become an earnest professor of the truth , and detested all Papistry and euill company : then he repayred vnto Lancashire vnto his Father , and brought diuers good Bookes with him , and bestowed them vpon his friends , so that his father and others began to ●ast the Gospell , and to detest the Masse , Idolatry , and superstition : and his father giuing him a stocke of Money , he maried the aforesaid Maid , called Elizabeth , and hauing a childe by her in the first yeare of Quéen Mary , he caused Maister Rose to baptise his Child in his house , and being ●one into the Country to conuey away the Child , that the Papists should not haue it in their annointing hands : hee was bewrayed , and Bonner caused his goods to be seased vpon , and vsed his wife most cruelly : after this he remained closely in the Citty , vntill he was taken as before . When hee came before Bonner , who was acquainted with his friends , and for his friends sake and his , he perswaded him what he could to Papistry , and a Kinsman of his standing by , said ; I thanke your good Lordship , your Honor meaneth good vnto my Cozen , I pray God he haue grace to follow your councell . Holand . Sir , you craue of God you cannot tell what , I beseech God to open your eye● to sée the light of his word . Then the Bishop and others perswaded him to submit himselfe vnto my Lord , before he were entred into the Booke of contempt , Holand . I neuer meant but to submit my selfe vnto the Magistrate , as I learne of Saint Paul in the 13. to the Romaines . Chedsey . I sée you are not an Anabaptist . Holand . The Papists and the Anabaptists agrée in this point , not to submit themselues vnto any other Prince or Magistrate , then those that must first bee sworne to maintaine them and their doings . Bonner . I perceiue you will not be rul'd by any good councell , for any thing that either I or your friends , or any other can say . Holand . I may say vnto you my Lord , as Saint Paul said vnto Foelix , and to the Iewes , It is not vnknowne vnto my Maister , vnto whom I was Prentise , that I was of your blind Religion , vntill the latter end of King Edwa●ds raigne , hauing that liberty vnder your auriculer confession , that I made no conscience to sinne , but trusted in the Priests absolution , and hee for money did some pennance for me ; which after I had giuen , I cared no more what offence I had done , no more the Priest cared after he had got my money , whether hee fasted with Bread and Water for me or no : so I accounted Letchery , swearing , and other vices , no offtence of danger , as long as I could for my Money haue them absolued , I so frailty obserued●y our Rules of Religion , that I would haue Ashes vppon Ashwednesday , though I had vsed neuer so much wickednesse at night , and albeit I could not of conscience eate flesh vpon Friday , yet in swearing , drinking , or dicing all night long , I made no conscience at al. Thus was I brought vp , and continued vntill now of late , that God of his Grace by the light of his word called me vnto repentance of my former Idolatry and wicked life : for in Lanchishire their blindnesse and whoredome is much more , then may with chast eares be heard , yet these my friends , which are not cléere in these notable crinics , thinke the Priest with his Masses can saue them , though they blaspheme God , and kéepe Contubines besides their Wiues as long as they liue ; yea , I know some Priests very deuout , yet they haue sixe or seuen Children , by foure or fiue seuerall women . Now M. Doctor to your antiquity , vnity , and vniuersality ( for these , Doctor Chedsie alledged as notes of their Religion . The antiquity of our Church is not from Pope Nicholas and Pope Ioane , but from the time that God said vnto Adam , That the seede of the Woman should breake the Serpents head , and so vnto faithfull Noah , to Abraham , Isaack , and Iacob , to whom it was promised , that their seed should multiply as the Stars in the sky , and so vnto Moses , Daniell , and all the holy Fathers that were from the beginning vnto the birth of Christ , all that beleeued these promises were of the Church , though the number of them were oft-times but small , as in Elias his dayes , when he thought that there was none but he that had not bowed their knées vnto Baal , when God had reserued seuen thousand that neuer bowed their knées vnto that Idoll , as I trust there be seuen hundred thousand that haue not bowed their knees vnto that Idoll your Masse , and your God Maozim , which you vphold with your bloudie crueltie , daily persecuting Elias and the seruants of God , forcing them in their chambers and in the fields to pray vnto God that his word may be once againe preached amongst vs , and that he would shorten these Idolatrous and bloudy dayes : moreouer , our Church haue beene the Apostles and Euangelists , the Martyrs and Confessors of Christ , that haue at all times beene persecuted for the true testimony of the word of God ; but for the vpholding of your Church and Religion , what antiquity can you shew ? yea the Masse , that Idoll and chiefe pillar of your Religion , is not yet foure hundred yeares olde , and some of your Masses are yonger , as that Masse of S. Thomas Becket the Traytor , wherein you pray that you may be saued by the bloud of S. Thomas Becket . The Laiety is neuer the better for your La●ine Seruice : he that vnderstands Latine can vnderstand but few words ; the Priests doe so champe them and chaw them , and poste so fast that they vuderstand not themselues : and the people when they should pray with the Priest , they are set to their Beades to pray to our Ladies Psalter , so craf●y is Sathan to deuise these dreames which you defend , with faggot and fire to quench the light of the word of God , which as Dauid saith , should be a lantorne vnto our feete , and wherein should a yong man direct his wayes but by the word of God , and yet you will hide it from vs in a tongue vnknowne : Saint Paul had rather haue fiue words spoken with vnderstanding , then ten thousand in an vnknowne tongue , yet you will haue your Latine seruice , and praying in a strange tongue to be of such antiquitie . Touching vniuersalitie : the Greek Church and a good part of Christendome besides , neuer receiued your seruice in an vnknowne tongue : nor your transubstan●iation , nor your receiuing all alone , nor your Purgatorie , nor Images , The vnitie in your Church is nothing else but treason , murther , poysoning , one another : Idolatry , superstition , wickednes : What vnitie was in your church , when there was three Popes at once . Where was your head of vnity , when you had a woman Pope . Boner said , these they words are very blasphemous , and by the meanes of thy friends th●n hast been suffered to speake and art ouer malapert to teach any here , therefore Keeper take him away : afterward , for that he said that the Masse , transubstantiation , and the worshipping of the Sac●●ment , is méere impiety and horrible Idolatry , he was condemned : he prophessed before Bonner and all the people that were there , that after this day in this place , shall there not bee any put to the tryall by the fire and faggot , and after that day there was neuer none that suffered in Smithfield for the testimony of the Gospell , God be thanked for it : These seauen were burned at Smithfield . Robert Miles , Stephen Cotten , Robert Dynes , Stephen White , Iohn Slade , William Pickes or Pikars . THe foureteenth of Iuly these sixe were taken at Islington , with the other seauen as before , and were burned at Brainford : the Articles that were ministred vnto them were the same that were ministred vnto the other seauen , and their answers the same in effect as the others were . When they were brought vnto the stake they addressed themselues , and ioyfully went vnto the fire , and ye●lded their soules , bodies , and liues into the hands of the omnipot●nt Lord. RICHARD YEOMAN . HEe was the Curate of Doctor Taylor before mentioned : he was a godly and deuout old man , being of the age of thréescore and ten years , and had many years dwelt in Hadlie ; with him Doctor Taylor left his cure at his departure , but as soone as M. Newall had gotten the Benefice be droue away good M. Yeoman , as is before said , and set in a Popish Curate to maintaine the Romish Religion ; then wandred he long time from place to place , exhorting al men to stand faithfully vnto Gods word , and to giue themselues vnto prayer , with patience to beare the crosse laid vpon them for their triall , and with boldnesse to confesse the truth before the aduersaries , and with vndoubted hope to wait for the crowne of eternall felicitie : and perceiuing his aduersaries to lie in wait for him , he got a Pedlers packe , and trauelled from village to village , selling such things , and thereby got somewhat to sustaine himselfe , his wife and children . At last M. Moyle a Iustice of Kent took him , and set him in the stocks a day and a night ; but when he had nothing against him , he discharged him , so he came vnto Hadley , and tarried secretly a yeare with his wife and children , spending the time in prayer and reading the Scriptures , and carding of wooll , which his wife did spin ; his wife also did begge bread and meat for her selfe and her children : thus the Saints of God sustained hunger and miserie , whilest the Prophets of Baall lined in iollitie , and were costly pampered at Iesabels table : at last Parson Newall perceiuing this , came with the officers in the night , and broke open fiue doors vpon Yeoman , whom he found in bed with his wife and children : then he said he thought he should finde a knaue and a whore together , and he would haue pluckt off the clothes , but that Yeoman held them fast , and bade his wife arise and put on her clothes : then he said , Nay parson , no whoore , but a man and his wife , according to Gods ordinance , and blessed be God , for lawfull matrimony , and I defie the Pope and all his popery : then they led him vnto the Cage , and set him in the stocks vntill it was day . There was then in the Cage an old man , named Iohn Dale , who had sitten there thrée or foure dayes for saying vnto Parson Newall and his Curat , Miserable and blinde guids , will you euer be blinde leaders of the blinds , will you neuer amend , will you neuer sée the truth of Gods word , will neither Gods threats nor promises enter into your hearts , will not the bloud of Martyrs nothing mollifie your stony stomacks ? O indurate , hard hearted , peruerse and crooked generation , O damnable sort , to whom nothing can do good . The said parson Newall caused them both to be carried vnto Bury Gaole , being pinioned and bound like théeues , and their legges tyed vnder the horse bellies ; where they were ●yed in Irons : and because they continually rebuked Popery they were throwne into the lowest dungeon , where Iohn Dale died in prison , whose bodie was buried in the fields . He was a Weauer by his occupation . Then Richard Yeoman was remoued to Norwich prison , where he was straitly kept : hée boldly professed himselfe to be of the faith and religion that was set forth by King Edward the sixt , and from that he would in no wise vary . Being required to submit himselfe to the holy Father the Pope , I defie him ( quoth he ) and all his detestable abominations ; I will in no wise haue to do with him , or with any thing that appertaineth vnto him . The chiefe articles obiected against him were his marriage and the masse sacrifies , wherfore when he continued stedfast in the profession of the truth : he was condemned , & not only burned , but cruelly tormented in the fire . IOHN ALCOCK . THis Iohn was a Shereman , which came vnto the aforesaid Hadley to seek worke : after Doctor Tayler was martyred , and Richard Yeoman was taken , he vsed to reade the Seruice in English in the Church of Hadley , as is touched before : at the length , because he would not moue his Cap , nor shew reuerence when Parson Newall went of procession : when Newall was almost out of the Church , he runne backe againe and caught him , and deliuered him vnto the Constable , saying ; hee is an Hereticke and a Traytor , and dispised the Quéenes proceedings . Wherefore I commaund you in the Quéenes Name , to haue him vnto the stocks : when he was brought vnto the Parson , he asked him ▪ Fellow , What saist thou to the Sacrament of the Altar ? I say ( quoth he ) as ye vse the matter , you make it a shamefull Idoll , and you are false Idolatrous Priests euery one of you : then the Parson committed him to Ward , and the next day rode vp to London , and caried the said Alcocke with him ; and after he had long beene imprisoned in Newgate , after many examinations and troubles , because he would not aske forgiuenesse of the Pope , and be reconciled vnto the Romish Religion , he was cast into the lower Dungeon , where he died : His body was buried in a Dunghill . THOMAS BENBRIDGE . VPon the twenty nine of Iuly he was apprehended for an Aduersary of the Romish Religion , and was examined before Doctor White , Bishop of Winchester , where he sustained sundry conflicts for the truth : The points of Religion that he stood vpon were these : That Baptisme is not administred at this present , as it was in the Apostles time , because it is not in the English tongue , that in the Sacrament is not the body and blood of Christ ; that he knoweth not whether Confirmation bee a Sacrament or not , and whether the Bishop giueth Grace or not ; that sinnes bee not forgiuen by absolution pronounced of a Priest , and that it is not necessary for a man to confesse all his sinnes vnto a Priest : that he beleeued that the Bishops bee not the Successors of the Apostles , for that they bee not called as they were , nor haue not that Grace ; that it is not the Pope but the Deuill that is supreme head of the Church which you speake of ; that he will not beleeue touching Purgatorie as their Church doth ; that Matrimony is no Sacrament , but a sacred order in signe of an holy thing ; that Martine Luther died a good Christian , whose doctrine and life he did allow , for which he was condemned . He came vnto the stake very rich in apparell , when the fire was kindled , first it tooke away a peece of his Beard , whereat he nothing shranke , then it tooke his legges , and his stockings being Leather made the fire to pierce the sharper , and the intollerable heate made him cry I recent , and suddenly thrust the fire from him , and hauing two or three of his Friends by , they helped to take the fire from him : and the Sheriffe being Sir Richard Pecksall , of his owne authority tooke him from the stake , and sent him to Prison againe : wherefore the Sheriffe was sent vnto the Fleete , and his friends that helped him to prison . Before he was taken from the stake , Doctor Seaton made him to subscribe to certaine Articles touching the Pope , the Sacrament , and such other trash ; but being in prison , he wrote a Letter vnto Doctor Seaton , and recanted those words that he spake at the stake vnto which he had subscribed : whereupon the same day seanight he was burned , where the vile Tormentors did rather broile him , then burne him . Iohn Cooke Sawyer , Robert Milles alias Plumer , Sheareman , Alexander Lane a VVheelewrite , Iames Ashly a Bacheler . IN August these were burned at S. Edmundsbury by the Bishop of Norwich , and Sir Edward Walgraue . Sir Edward said vnto Cooke , why come you not to Church ? Cook. Because the Sacrament of the Altar is an abhominable Idol : and ( sai● he ) the vengeance of God will come vpon all them which do maintaine it . Sir Edward . O thou ranke Traytor , if I had as good a Commission to cut out thy ●ongue as to heare thee , thou shouldst be sure to haue it cut out : then hée commaunded the Constable to haue him away , saying , hee was both a Traytor and a Rebell : Then he ●sked Robert Milles why he would not goe vnto Church . Miles . Because I will follow no false Gods : then Alexander Lane was asked why he would not come to Church , he said ; his conscience would not serue him so to doe . After the like manner they passed also with Iames Ashly ; so the next day they appeared and had their condemnations , and were burned as before . Alexander Gouch , and Allice Driuer . GOuch was a Weauer of Shreaden Co●erlits at Woodbridge in Suffolk , and burned at Uxford : The Woman was Driuers Wife of Grosborough : One Maister Moone a Iustice searching for them , they were compelled to hide them in a Hay-ricke , but by gaging thereof with Pickforks , at the last they found them , and sent them to Mel●on Iayle : from thence they were carryed to Bury vnto the Assizes , and being examined of their Faith , they did boldly confesse Christ crucified , defying the Pope and all his Papisticall trash . And Driuers Wife likened Quéene Mary vnto Iezabell : Whereupon Sir Clement Higham Chiefe Iudge , adiudged her eares to be immediatly cut off , which was done , and shee ioyfully yéelded her selfe vnto the punishment , and thought her selfe happy that shee was counted worthy to suffer for Christ : then they were sent again vnto Melton Iayle , where they were examined , as followeth : When Driuers Wife came before Doctor Spencer to be examined , shee smiled : then he said ; Why Woman dost thou laugh vs to scorne : shee said ; Shee might well enough to sée what fooles you be . Then he said , Woman , what saist thou to the Sacrament of the Altar ? Dost thou not beleeue that it is very flesh and bloud after the consecration . Dri. I neuer heard nor read of any such Sacrament in all the Scripture : I will grant you a Sacrament called the Lords Supper . I pray you tell me what a Sacraments is ? Spens . It is a Signe : and Doctor Gascoyne confirmed the same , that it was a signe of an holy thing . Dri. It is a Signe indéede , and therefore it cannot be the thing signified also . Gascoyne . Doe you not beleeue the omnipotence of GOD ? Shee answered ▪ Yes , Then said he ; Christ said to his Disciples , Take , eate , this is my body , ergo it was his body , for he was able to performe that which hee spake , and God vseth not to lye . Dry. Was it not Bread which he gaue them ? he said , no , it was his body ; then ( quoth she ) it was his body they did eate ouer night , what body was it then that was crucified the next day , when his Disciples had eate him vp ouer night , except he had two bodies , as by your Argument he had . Such a Doctor , such Doctrine , be you not ashamed to teach the people that Christ had two bodies . In the 12. of Luke he tooke bread and brake it , and gaue it to his disciples , saying ; Take , &c. do this in remembrance of me . 1 Cor. 11. Doe this in remembrance of me , and as oft as you shall do it , you shall shew the Lords death vntill he come . Then Gascoyne held his peace , and the Chancellor commanded the Iayler to take her away . Dri. Now you be not able to resist the truth , you command me to prison , the Lord shall iudge our cause , vnto him I leaue it . I wis this geare will go for no paiment : the next day she came before them again , and their Arguments were vnto the same effect , wherefore she was condemned , so went she to prison againe , as ioyfull as the Bird of day , praysing and glorifying the name of God. Alexander Gouch was condemned , for that his beléefe was , that Christ is ascended into heauen , and there remaineth , and that the Sacrament was the remembrance of his death ; and for refusing the Masse , and the Pope to be supreame head of the Church , they were both burned at Ipswich : They ended their liues with earnest zeale , nothing fearing to speake their consciences , when they were commaunded the contrary . Sir Henry Dowell Sheriffe would not suffer them to make an end of their praiers : then Gouch said , take héede M. Sheriffe , if ye forbid prayers , the vegeance of God hangeth ouer your heads : when the Iron chaine was put about Allice Driuers necke , O ( said she ) here is a goodly Neckercher , blessed be God for it . Diuers shooke them by the hands , the Sheriffe bad lay hands on them , with that a great number ranne vnto the stake , he seeing that , let them all alone . One Bate a Barber was a busie deer against them , who being in a fréeze gown sold it , saying ; it stunk of Hereticks , with other foule words , within thrée or foure weeks after , he died miserably in Ipswich . Phillip Humphrey , Iohn Dauid , and Henry Dauid his Brother . THese were burned at Bury , in the same moneth that Quéene Mary died , Sir Clement Highama , bout a fortnight before the Quéene died , did sue out a writ for the burning of these three godly and blessed Martyrs , though the Queene was then knowne to be past remedy of her sicknesse . Good-wife Prest . SHe was the wife of one Prest , dwelling not far from Launceston in Erecester D●oces . She told the Bishop , that she would rather die then worship that foule Idoll , which with your Masse you make a God. Bishop . Will you say that the Sacrament of the Altar is a foule Idoll ? Woman . Yea , there was neuer such an Idoll as your Sacrament is made of your Priests , and commanded to be worshipped of all men , where Christ did command it to be eaten and drunken , in remembrance of his Passion . Bishop . Dost thou not see that Christ said ouer the Bread , This is my body , and ouer the Cup , This is my blood : she said , but hee meant not carnally , but sacramentally , if you will giue me leaue , I will declare the reason why I will not worship the Sacrament . Bishop . Mary say on , I am sure it will be good geare . Woman . I will demaund of you whether you can deny the Créede , which saith , that Christ perpetuallie sitteth at the right hand of his Father , both Bodie and Soule , vntill he come againe , if it be so , he is not in the Earth in a péece of bread : If he doe not dwell in Temples made with handes , but in Heauen , what shall we séeke him héere ? If he did offer vp his body once for all , why make you a new offering ? If with once offering hee made all perfect , why doe you with a false offering make all vnperfect ? If he be to be worshipped in Spirit and Truth , why doe you worshippe a péece of Bread : If he be eaten and drunken in Faith and Truth : If his Flesh be not profitable amongst vs , why doe you say , it is profitable both for Body and Soule : rather then I would doe as you doe , I will liue no longer . Bish. I promise you , you are a holy Protestant , a foolish woman , who wil wast his breath vpon thée , and such as thou art : but how chanceth it that you went from your husband , and run about the Country like a Fugitiue . Woman . My Husband and my Children did persecute me , for when I would haue him to leaue Idolatry , and worship god in heauen , hee would not heare me , but he with his Children rebuked and troubled me : so I went from him , because I would be no partaker with him and his of that foule Idoll the Masse , God giue me grace to goe to the true Church . Bishop . What dost thou meane by the true Church ? Wom. Not your Popish Church , full of Idols and abhominations , but where three or foure are gathered together in the name of God : some perswaded the Bishop that she was out of her wits , therefore they consulted that she should goe at large ; so the Kéeper of the Bishops prison had her home vnto his house , where she fell to spinning & carding , and did al o●her worke besides as his seruant , and went whether she list . Diuers had a delight to talke with her , and euer she would talke of the Sacrament of the Altar , which of all things they could least abide . Then diuers Priests perswaded her to leaue her wicked opinion of the Sacrament : but she answered , that it was nothing but bread and wine , & that they might be ashamed to say , that a péece of bread should be turned by a man into the naturall body of Christ ; which bread doth sennew , and Mice oftentimes do eate it , and it doth mould , and is burned , Gods owne body will not be so handled or kept in prison or Boxes : let it be your GOD , it shall not be mine , for my Sauiour sitteth at the right hand of God , and doth pray for me , and to make it the very body of Christ and to worship it , is foolish and deuillish deceit . Then an old Frier as●ed her what she said of the holy Pope , I say ( quoth she ) he is Antichrist , and the Deuill , then they all laughed ; ●ay said she , you had more néed to weep then laugh , in that you are Chaplaines vnto that wh●re of Babylon : I defie him and all his falshood : you damne soules , when you teach the people to worship Idolls , and to worship a false God of your owne making , of a peece of Bread : and that the Pope is Gods Uicar , and can forgiue sinnes , and that there is a Purgatory , when Gods Sonne hath by his Passion purged all , and say you make God and sacrifice him , when Christs body was a Sacrifice once for all : you teach the people to number their sinnes in your eares , and say they bee damned ●f they doe not confesse all , when GOD saith , Who can number his sinnes ? You promise them Trentalls and Dirges , and Masses for Soules , and sell your prayers for Money , and make them buy pardons , and trust in such foolish inu●ntions : you teach vs to pray vpon Beads , and to pray vnto Saints ; you make Holy bread and holy water to fray Deuils , and you do make a thousand moe abhominations , yet you say you came to saue my soule ; no , no , one hath saued me , farewell with your saluation . In Saint Peters Church shee beheld a cunning Duch-man how he made new Noses , to certaine Images which were disfigured in King EDVVARDS time , What a mad man art thou ( said she ) to make new noses , which within a few daies shall all loose their heads : thou & thine Images are acccursed : hee called her whore , nay said the thine Images are whoores , and thou art a whoore-hunter : For God saith , you goe a whoring after strange Gods : Then she was clapped fast , and after had no liberty , and not long after she was condemned : Then she said , I thanke God this day I haue found that which I haue long sought , and being then exhorted to recant : she said I will neuer lose eternall life , for this short life : I will not turne from my heauenly husband , to my earthly husband , from the fellowship of Angels , to mortall Children , God is my Father , God is my Mother , God is my Sister , my Brother , my Kinsman , God is my Friend , most faithfull : shee was burned at Execester . Iohn Sharpe , Thomas Hall , Thomas Benion . THese were burned in the towne of Bristow , for saying that the Sacrament of the Altar was the greatest and most abhominable Idol that euer was : and Thomas Benion denied fiue of their Sacraments , and affirmed two : that is , the Sacrament of the body and bloud of Christ , and the Sacrament of Baptisme : they died godly , constantly and patiently . Iohn Corneford of Wortham , Christopher Browne of Maidstone , Iohn Herst of Ashford , Alice Snoth , Katherine Knight , alias Tinley . THese were the last that suffered in Quéen Maries raigne : They were burned at Canterbury , but six daies before the death of Queene Mary : The Arch-deacon of Canterbury being at London , and vnderstanding the danger of the Quéene , made post-hast home to dispatch these . They were condemned for not beleeuing the body of Christ to be in the Sacrament of the Altar , vnlesse it be receiued , and for confessing that an euill man doth not receiue Christs body : and that it is Idolatry to créepe to the crosse , and that we should not pray vnto our Lady and other Saints : when there sentence should be● read against them , Iohn Cornefield excommunicated the Papists in these words as follow . In the name of our Lord Iesus Christ , the Son of the most mighty God , and by the power of his holy Spirit , and of the authority of his holy Cathothick and Apostolick Church : wee doe giue here into the hands of Sathan to bee destroyed , the bodies of all those blasphemers and hereticks , that do● maintaine any error against his most holy word , or doe condemne his most holy truth for heresie , to the maint●nance of any false Church , or fained religion , so that by this thy iust Iudgement , O most mighty God , against thy Aduersaries , thy true religion may be knowne , to thy great glory , and our comfort , and to the edifying of all our Nation , good Lord , so be it . This procéeded , as it seemed , from an inward faith , and harty zeale to Gods truth , and it tooke such effect against the enemies , that within six daies Queene Mary died , and all tyranny with her . These godly Martyrs , in their prayers which they made at their martyrdom , desired God that their bloud might be the last that should be shed , and so it was . Katherine Tinley , was the mother of one Robert Tinley , dwelling in Maidestone . The Story of Nicholas Burton , Marchant of London dwelling in little S. Bartholomew . THe fift of Nouember , he being in the Citie of Cadix , in the parts of A●do●azia in Spaine about his marchandize , there came one of the inquisition vnto his lodging , who fained to h●ue a Letter to deliuer vnto his hands , when he came vnto him , he inuented another lye ; and said that he would take lading vnto London in his ships , delaying the time vntill the Alquisyell or Sergeants of the inqui●ition might apprehend them , and seeking to know his ships that they might attache them , when they had arrested him , he boldly asked them what cause they had against him , and he would answere them : They carried him vnto a filthy common prison of the towne of Cadix , where he remained in Irons amongst theeues thirteene daies : all which time he instructed the poore prisoners in the word of God , that he had reclaimed sundry of them from superstitions to embrace the Word of God , which being known they conuayed him thence vnto the Citie of Siuill , into a more cruell prison called Triane , where the Fathers of the inquisition proceeded against him secretly , that neuer after he could be suffered to speake or write vnto any of his Nation : And the twentith day of December , they brought him with a great number of other prisoners into the Citie of Siuil , into a place where the Inquisi●ion sate in Iudgement : they put on him a Canuas coat , wheron was painted in diuers parts the figure of a huge Diuell tormenting a soule in fire , and on his head a long cap of the same worke : his tongue was forced out of his mouth , with a clouen sticke fastened vpon it , that he should not vtter his Faith and conscience vnto the people : and so he was set with an other Englishman of Southampton , and diuers others condemned for Religion , as well Frenchmen , as Spaniards , vpon a Scaffold ouer against the inquisition , where they were condemned , and they most cruelly burned him for his most constant Faith : Hee shewed such a cheerefull countenance , patience and gladnes in the flames of fire , that the tormentors said , that the Diuell had his soule , before he came vnto the fire : there suffer●d with him another Englishman , and thirteene more ; One a Nun , another a Frier constant in the Lord. Iohn Baker , and William Burgate . THey were both Englishmen , and apprehended the second of Nouember , at Cales in Spaine , and were burned at Siuill . Marke Burges , and William Hooker . THey were both Englishmen : Burges was Maister of a Ship called the Minion . He was burned at Lysborne in Portugall . Hooker was about sixteene yeares old , and was stoned vnto death of certaine yong men in the Citie of Siuill for the confession of his Faith. Franciscus Euzenas wrote to Philip Melancton , as followeth . In Sant Lucar in Spaine dwelt a Brabander , called Rochus , a maker of Images : Hee liked not his science , because he maintained Idolatry , yet he was ●aine to vse it for maintenance for excellent workmanship he was commended of all men . Upon a time he had framed the Image of our Lady in wood , with singular dexteritie , setting it out to be sold : One of the Inquisitors offered money for it : He answered , he had rather breake it , then to sell it at his price : Hee bid him breake it if he dare . At which word he flung a toole at the Image , and blemished the face thereof : By and by he was carried away vnto prison : May I not said he make and marre mine owne worke , as I thinke good : perhaps I did not well like the countenance of it , and therefore did intend to make it better vnto my minde : Notwithstanding , within three daies he was carried vnto the stake and burned , because he was an heretick against the blessed Lady . Touching the Treatise and names of them who by reason of persecution , we●● forced to forsake their houses and goods in the time of Quéene Mary . I haue omitted it , and the Reader that is desirous to reade them , may repaire to the booke at large . Likewise I haue omitted the Treatise , concerning such as were scourged and whipped by the Papists , in the true cause of Christs Gospell , because all the Stories of them be elsewhere in the Booke . Likewise touching the story of such as by the prouidence of God , haue been preserued from danger in the time of persecution : I referre the Reader to the booke at large . THE ACTS THAT HAPPENED in the flourishing Raigne of Queene ELIZABETH . HAUING by the power of Almightie God truely displayed the cruell practises of Queene Maries Raigne : now orderly comming to the flourishing and long wished for Raigne of the most vertuous , and religious Queene Elizabeth , who can number the singular ornaments and noble graces , giuen of God vnto this so princely a Lady , and puisant Princesse : the mildnes of her Nature , the clemencie of her Royall estate , the peaceablenes of her Raigne : who a Uirgine so mildely ruled her subiects , kept all things in order , quieted forraine Nations , recouered townes , inlarged her Kingdome , nourisheth and reconcileth amitie , vniteth hearts , and loue with forraine enemies , helpeth neighbours , reformed Religion , quenched persecution : Shee was feared with loue , and loued with feare : how can we but giue vertue her commendations , which in all persons as Plato saith , stirreth vp great loue , but especially in a Prince ▪ and what cause haue all wee Englishmen to render most ample thankes to the mercifulnes of God , who hath granted , conserued , and aduanced vnto the Seate Regall of this Realme : so good godly and vertuous a Queene : such a chosen instrument of his clemencie , through whom wee cannot deny , but that God hath made amends , and recompence now vnto England , for the cruell dayes that were before , for as then moderation had no place , but all was ruled by rigour : Contrary now clemencie hath all the operation , as then was no end of butcherly killing : now is no b●ginning of spilling any drop of bloud : She came in like a mother , not like a st●pdame , like a Lambe , not li●e a Lyon. First i● begin with her princely birth be●ing borne at Greenewich , Ann● 1534. of the victorious Prince King Henry the eight , and of the Noble and most vertuous Lady Queene Anne her mother ▪ She● was Christened in the Gray-Friers Church of Greenewich , hauing vnto her Godfather Thomas Cranmer Archbishop of Canterbury : after shee was committed vnto godly Tutors , vnder whose institution , her Grace did so greatly increase in vertue , and knowledge of learning , so that she vnderstood all tongues , and spake all languages : she was well learned in the liberall arts and sciences , and her noble brest was gernished , with all vertue , councell and wisedome , that none of her Councell could goe beyond her maiestie : it is wonderfull in euery mans conscience , to behold in that age , that s●xe , in such state and fortune , in so great occasions , so many entisements , in all these to refaine so sober conuersation , so temperate condition , such mildnes of manners , such humblenesse of stomack , such clemencie in forgiuing , such trauelling in studie . Tully saith , a good man in other places is no matter , but in Asia to keepe a sober , and temperate life , that is indéed a matter praise worthy : But shee in th● middest of Asia , did so much degenerate from all Asia , as hath not lightly been in Europa . Her first schoolemaister , reported of her to a friend of his , that he learned euery day more of her , then she of him , which hee expounded thus : I teach her words ( quoth he ) and she teacheth me things : I teach her tongue to speake , and her modest and maidenly life teacheth me to doe , for I think she is the best disposed of any in Europe , and an Italian that was her teacher , said he found in her t●o qualities , which are neuer lightly y●ke-fellowes in one woman , which are a singular wit , and a maruellous meeke stomack . But none of her princely qualities are more worthy of commendations , th●● her Christian patience , shewed in her afflictions , and her incredible clemencie declared towards her enemies : for though she was such a high Princes , and a Kings Daughter and a Queenes Sis●er , and heyre apparant vnto the Crowne , could she not escape without the ●rosse : Yea her troubles were far aboue the condition of a Kings Daughter : for there was no more behinds to make a very Iphigenia of her , but her offring vp vpon the Altar of the Scaffold , It was no small iniury that shee suffered in the Lord Protectors dayes by certaine venemous vipers : And after the death of King Edward , the Councell sought to defeate both her and her Sister from the naturall inheritance and right of the Crowne . And in the daies of Queene Mary , into what trouble of minde , and feare of death was she brought vnto . First with ●ands of ha●nished men to bee fetched vp as a great Traytor , and clapped into the Tower , and to bee t●ssed from thence from prison to prison , from post to piller : at length also she was prisoner i● her owne house , garded with a sort of cut-throates , which euer gaped for the spoil● of her . In the beginning of Quéene Maries Raigne , the Lady Elizabeth , and the Lord Courtenay were charged with false suspition of Sir Thomas Wiats rising , and the Lady Elizabeth being at her house at Ashredge , Quéene Mary sent her two Lords , and Sir Iohn Williams , afterward Lord Tame , with their retinue and troupes of horsemen , to the number of two hundred and fifty , who found her sore sick in her bed and very feeble and weake of body : and at ten of the clock at night they rushed into her Chamber without leaue : whereat her Grace beeing not a little amazed , She said , my Lords is your hast such that it might not haue pleased you to haue come to morrow in the morning : They answered , that they came from the Queene for her , and that she must be at London the seuenth day of that month : she answered , that no Creature was more glad then shee to come vnto her Maiesty , and that she was sorry she was not able to goe with them ; they answered , That their Commission was such , that we must needs bring you with v●●liue or dead . In conclusion , they willed her to prepare against the morning at nine of the clocke to goe with them , and on the next day morrow at the time prescribed , they had her forth as she was , very faint and féeble , and in such case , that she was ready to sound thrée or foure times betweene them . From Ashridge all sicke in the Litter , she came vnto Redborne , where shee was garded all night : from thence to Saint Albons , to Sir Raphe Rowlets house , where she tarri●d all night both feeble in body , and comfortlesse in minde : from thence shee came to Maister Dodds house at Mimmes , where also they remained all night , and from thence to Highgate , where she being very sicke , tarried all night and next day . During which time of her abode , there came many Purseuants and Messengers from the Court vnto the Lords , but about what I cannot tell : from thence shee was conuayed vnto the Co●rt , where she was straitwaies shut vp , and kept as close prisoner a fortnight . The Friday before Palmesunday , the Bishop of Winchester with nineteene others of the Priuy Councell came vnto her Grace , and b●rdened her with Wiats Conspiracy , which she v●terly deni●d : then they charged her with the busines made by Sir Peter Carew , and the rest of the Gentlemen of the West country , which also shee vtterly denied : Then they told her that it was the Queenes pleasure that shee should goe vnto the Tower , vntill the mat●●r were further tryed : Then shee desired them to bee a meane vnto the Quee●e that shee would be gracious vnto her : declaring that sheee was innocent in all the matters wherein they had burdened her , and that shee was a true woman vnto to the Queene , in thought , word , and deede : that shee might not be committed vnto so notorious and dolefull a place : The Lords answered , that there was no remedy , for the Queene was determined that she should goe vn●o the Tower , wherewith the Lords departed , with their hats hanging ouer their eyes , but about an houre after , foure of the aforesaid Lords of the Councell with the Guard , who warding the next chamber vnto her , secluded all her Gentlemen , Yeomen , Ladies , and Gentlewomen , & one Gentleman Usher , thrée Gentlewomen , and two Groomes of her Chamber , were appointed in their roomes by the Quéene to giue attendance vpon her that none should haue accesse vnto her . At which time there was 100. of Northen souldiers in white coats , watching abo●t the Gardens all night , and two Lords with their bands & companies watched in the hall : The next day two Lords of the Councell , certified her Grace that forthwith she must goe vnto the Tower : the Barge being prepared for her , & the tyde now readie , which tarrieth for no body , but she got leaue of the Earle of Sussex , which was one of the two , to tarrie till day to write to the Q. and he promised to deliuer it , contrary to the will of the other : the next day , being Palm-sonday , about nine of the clock , she took her Barge , with the said two Lords , houering vpon the water an boure , because they could not shoot the Bridge , & when they did shoot the bridge , the st●rn of the 〈◊〉 strook vpon the ground the fall was so bigge & the water so shallow : then her Grace desired the Lords that she might not land at the staires where al traytors & offendors vse to land , whi●h they would not grant ; then she protested that here steppeth as true a subiect as euer was towards the Queens highnesse ; and before thee , O God , I speak it , hauing none other friends but only thee : when she came into the Tower she rested her selfe vpon a colde stone , the Lieutenant said , Madam , you were best come out of the raine , for you sit vnwholsomly : she answered it was better to sit there then in a worse place , for God knoweth I know not whether you will bring me , then her Gentleman Usher wept , and she asked him what his meaning was in that be vsed her so vncomfortably ? so she went into the prison and the doores were locked and boulted vpon her : then she called to her Gentleman for her booke , desiring God in no wise to suffer her to build her foundation vpon the sands , but vpon the rocke , whereby all blasts of blustering windes should not hurt her : the Lords consulting about her straight keeping , the Lord of Sussex said , My Lords , let vs take héed that we doe no more then our Commission will warrant vs , whatsoeuer shall or may happen hereafter ; for shee was the King our Masters daughter , whereunto they all agreed and departed . It would make a strange storie to recite what examinations and rackings of poore men there were to finde out that knife which should cut her throate : what gaping amongst the Lords of the Clergie , to see the day wherein they might wash their white Rochets in her innocent bloud , but most especially Steuen Gardner Bishop of Winchester then Lord Chancellor , and then rul●r and gouernour of the rost , who within few dayes after came vnto her , with diuers of the Councell , and very strictly examined her about a purpose that she had to remoue to her house at Donnington Castle , and likewise they examined Sir Iames Acroft about the same matter : She answered , what is that to the purpose , my Lords , but that I may go vnto mine owne houses at all times ? but my Lords , you doe examine euery meane prisoner concerning mee , wherein you doe me excéeding great iniurie : I beseech you ioyne not me in this sort with any of these offendors . When they were departing Sir Iames Acroft kn●eled downe , and said , hee was sorie to bee brought as a witnes against her Grace , and that hee had beene meru●i●ously tossed and examined touching her Highnes , but I take GOD to record before whom I stand in your honours sight , I know not any thing of that crime that you haue laide vnto my charge , and will take my death thereon if I be driuen to so strait a tryall . When her officers had prouided her diet , and brought it to the vtter gate of the Tower , the common rascall souldiours receiued it . Wherefore they complained vnto the Lord Chamberlain Constable of the Tower , and desired that her dyet might be brought in by them , which were apppointed therevnto : Hee answered , I assure you for that she is a prisoner , shee shall be serued with the Lieutenants men , as other ●he prisoners are : and they seeming to be offended at this answere : Hee sware that if they did either frowne or shrug at him , he would set them where they should neither see Sunne nor Moone ; but after they obtained their request of the Councell with much adoe : Then he would haue had his seruants to haue serued with them , and he would haue had his meate rosted with her Graces meat , & that his Cooke should come thither to dresse it : Her Graces Cooke would suffer no st●anger to come about her dyet , but her own sworne men , neither would they suffer any strangers to come into any other of their offices . When she had lien a month in close prison , and was ill at ease , she requested the Lord Chamberlaine and the Lord Shandoys to haue liberty to walk in some place : they said they durst not grau●t it , because they had commaundement to the contrary : but the next day the Lord Sandoys obtained of the Councell , but with very much adoe , that she might walke in the Queenes lodging , in the presence of the Lord Chamberlaine and the Lord Shandoys , the Windows being shut , wherewith she contented her selfe , and thanked him . Afterward she had libertie for to walke in a little Garden , and the Doores and Gates being close shut : during which time there vsed a mans Childe in the Tower many times to bring her Grace Flowers , but certaine suspitious heads thinking to make some great matter thereof , called the Childe , promising him Figges and Apples ▪ asked him when he was with the Earle of Deuonshire , he answered he would goe by and by thither : then they asked him when he was with the Lady Elizabeth , he answered euery day : then they asked him what the Lord of Deuonshire sent by him vnto her Grace , he said ; I will go know what he will giue me to cary her . This is a crafty boy ( quoth the L. Chamberlain ) I pray you ( quoth the boy ) giue me the figs you promised me : no ( quoth he ) thou shalt be whipped if thou come any more vnto the Lady Elizabeth , or the Lord Courney , and the childs Father was commanded to suffer the Boy to come no more vnto their chambers : the next day , as her Grace walked in the Garden , the Child péeping in at a little hole , cryed vnto her , Mistris , I can bring you no more Flowers ; whereat she smiled , perceiuing how the matter went. The sixtéenth day of May she was remooued from the tower , where Sir Henrie Benifield being appointed her Iayler , did receiue her with a company of Rake●s to guard her , besi●es the Lord of Darbies Band : to whom the Lord of Tame was ioyned in Commission : the first day they conducted her to Richmond , where she was s●cl●ded from her Seruants , and Souldiers were appointed in their roomes to giue attendance vpon her person , whereby shee was in dispaire of her life , and desired her Gentleman Usher and the rest of his company , to pray for her . Then the Gen●leman Usher desired the Lord of Tame , to tell him if there were any danger meant toward his Mistris this night , saying ; certainely I and my fellowes will rather dye , then she should secretly miscarry : the Lord of Tame answered , rather then it should be so , I and my men are ready to die at her foote also . The next day shee was carried to Windsor , and by the way she saw certaine of her men , then she bad one goe to them , and say these wordes ; Tanquam Ouis , She lay that night in the Deane of Windsors house : The next night shee was brought to Maister Dormers house , where many people presented vnto her gifts . Wherefore Sir Henry troubled the poore people very sore for shewing their kindnes vnto her , calling them R●bels and Traytors : as shee passed the villages the townes-men ▪ rang the Bels for Ioy : Sir Henry sent his Souldiers , and put some of the ●●●gers into the stocks , and otherwise misused othersome the next night they came to the Lord of Tames house , where she was princely intreated of Noble men , Ladies , Gentlemen and Gentlewomen . Sir Henry told them that they could not tell what they did , and they were not able to answere their doings . The Lord of Tame said hee was well aduised of his dooings , and that her Grace might or should be merry at his house . Then Sir Henry ( whereas there was appointed for her Grace , a Chayre , two Cushions , and a foote Carpet very Prince-like ) wherein presumptuo●s●y hee sate whilst his Bootes were plucked off : Wherefore the Ladies and Gentlewomen did laugh him to scorne : The next day she was brought to Woodstock , where she was inclosed as in the Tower , threescore souldiers euery day warding within the walles and without , and fortie euery night without the walles during the time of her imprisonment there , when she went into the Garden to walke , shee had fiue or six lockes locked vpon her , betwixt her lodging , and her walkes . Sir Henry himselfe keeping the keyes : Wherevpon shee called him her Goaler : He desired her not to call him so , but her Officer : from such Officers , quoth she , good Lord deliuer me . At the last , by earnes● suite she was permitted to write vnto the Queene , so that Sir Henry did stand by whilest shee wrote ( which hee straightly obserued : ) when she was wearie he would carrie away the Letters , and bring them againe when she called for them : he would haue been the messenger to cartie the Letters , but she would not giue him leaue , but said one of her owne men should carry them : he said ●e ●rowed none of them durst be so ●olde : yes ( quoth shee ) I haue none so dishonest , but w●ll as willingly serue me n●w as before , but he would not permit her Letters to be carried foure or fiue dayes after the writing therof , but in fine , he sent for her Gentl●man , demanding whether he durst enterprise the carrying of the Letters to the Queen : he answered yes that he durst and would , whereupon Sir Henrie halfe against his stomack , gaue them him . Doctor Owen and Doctor Wendi●e were sent for by the Queens Grace , for that she was sickly , who ministred vnto her and let her bloud , tarrying with her 5. or 6. daies : they reported to the Q. and Councell of her Graces behauior and humblenes towards the Q. which her Maiestie took very thankfully , but the Bishops rep●ned , and told the Quéen that they maruelled that she submitted not her selfe vnto her Maiesties mercie . About this time her grace was requested by a secret friend to submit her selfe vnto the Quéen , which would be to her great commoditie : she answered , she would not submit her selfe vnto them which she had not offended : if I haue offended , I craue no mercy but law : I would I were as cléere out of the perrill of mine e●emies , as I know my selfe out of the danger of the law . About this time there was great consulting amongst the Bishops and Gentlemen touching a marriage for her Grace , which some of the Spaniards wished to be , with some stranger that she might goe out of the Realme with her portion : then a Lord said , that the King should neuer haue quiet Common-wealth in England , except her head were striken from her shoulders : the Spaniards answered , God forbid that their King and Master should consent to such a mischiefe . From that day the Spaniards neuer left good perswasions vnto the King , that he should neuer obtaine the like honour as he should in deliuering the Lady Elizabeth out of prison , whereby at length she was happily released of the same . Shortly after she was sent for to Hampton Court , Sir Henry Benifield and his souldiers , with the Lord of Tame , and Sir Ralph Chamberlaine guarding of her : the first night she came to Ricot , the next to M. Dormers , house and so to Colbrook , where she lay at the George all night : as she came thither , thréescore of her Gentlemen and Yeomen met her , which had not séene her Grace a long season before : but they were commanded in the Quéens name to depart the towne , and shée was not suffred to speak with them : that night al her men were taken from her but her Gentleman vsher , thrée Gentlewomen , and two Grooms , & one of her Wardrop : the next day her Grace entred Hampton Court , where she lay a fortnightere euer any had recourse vnto her ; at length came the Lord William Howard to ●er , who vsed her Grace maruellous hanourably : she requested him to be a meane that shée might speak with some of the Councell . Not long after came to her Gardner Bishop of Winchester , the Lord Arundel , the Lord of Shrewsbury , and Secretary Peter , who with great humility humbled themselues vnto her Grace . My Lords , quoth she , I am glad to sée you ; for me thinks I haue bin kept a great while from you desolatly alone , wherefore I would desire you to be a meane to the King and Quéens Maiesties , that I may be deliuered from prison , wherein I haue bin kept a long space . Then Gardner knéeled down , and requested her to submit her selfe to the Quéen , and then he doubted not but her Maiestie would be good vnto her : she answerd , rather then she would do so she would lie in prison all the dayes of her life , adding , that she craued no mercy but the law , if euer she did offend her Maiesty in thought , word or déed ; and in yeelding I should confesse my selfe to be an offendor , which I neuer was towards her Maiesty , by occasion wherof the King and Quéen might euer hereafter conceiue an ill opinion , therefore it were better for me to lie in prison for the tr●th , then to be abroad and suspected of my Prince . So they departed , promising to declare her message to the Qué●n . The next day Gardner came again vnto her Grace , and knéeling down , declared that the Quéen maruailed that she would so stoutly vse her selfe ▪ not confessing ●o haue offended , so that it should séeme the Quéens Maiesty wrongfully to haue imprisoned her Grace : Nay , quoth she , the Quéen may punish me as it pleas●th her : Nay , quoth Gardner , her Maiesty willed me to certifie you , that you must tell her another tale ere that you be at liberty : her Grace answered , that she had as liue be in prison with honesty and truth , as to be abroad suspected of h●r Maiesty : this I will stand vnto , for I will neuer bely my selfe . Then he knéeled down , and said , then your Grace hath aduantage of me and other the Lords for your long imprisonment : I take God to record , quoth she , I séeke no vantage at your hands for your so dealing with me : then the other kneeled downe , and desired her Grac● that all might be forgotten , and so they departed . A seuen-night after the Queen● sent for her at ten of the clocke at night : then she desired her Gentlemen and Gentlewomen to pray for her , for that she co●ld not tell whether she should euer se● them againe . When she came vnto the Que●ne she kneeled downe and desired God to preserue her Maiestie , not in any wise doubting but that she should proue her selfe as true and faithfull a subiect towards her Maiestie as euer did any , and therefore she desired her Maiestie so to iudge of her , and said she should not ●nd other of her , whatsoeuer report had gone of her : the Queen answered , you will not confesse your offence , b●t stand stoatly in your truth , I pray God it may so fall out . It it do not , quoth she , I desire no fauour nor pardon at your Maiesties hands . Wel ( said the Queene ) you stiffely still perse●ere in the truth , belike you will not confesse but that you haue b●ene wrongfully punished . I must not say so ( if it please your Grace ) to you ; why then , said the Queene , belike you will vnto others : no , quoth she , I haue borne the burden , and must beare it : I humbly beseech your Maiestie to haue a good opinion of me , and to thinke me to be your true subiect , not only hitherto , but as long as life lasteth , and so they parted with a few comfortable words in English , but what she said in Spanish God knoweth . It is thought that King Philip was there behinde a cloth , and not seene , and that he shewed himself● a very friend vnto that matter . Thus her Grace went vnto her lodging againe , a●d the seuen-night after she was released of Sir Henry Benifield , and was set at libertie from imprisonment : she went into the Countrey , and had appointed to goe with her . Sir Thomas Pope one of the Queens Councellors , & M. Gage one of her Gentlemen Ushers . And thus straightly was she looked vnto all the time of Q. Maries raigne . Then there came vnto her house Maister Ierningham , and Norris Gentleman Usher , Quéene Maries Men , who tooke from her Grace Mistris Ashly to the Fléet ▪ and thrée other of her Gentlewomen vnto the Tower , which was no little trouble vnto her Grace ; saying , That shee thought that they would fetch all away in the end : but God be praysed shortly after was fetched away Gardiner , whereby the life of this so excellent a Princesse , the wealth of all England was preserued : for the said wicked Gardner had long laboured his wits , and bent all his deuises , to bring this our deere Souera●gne out of the way , as by his words and doings did well appeare . After the death of this Gardner , followed the death also and dropping away of other her enemies : whereby by little and little her i●opardy decreased , and more gentle entertainmant did daily grow vnto her , vntill in the moneth of Nouember , the seauenteenth day . Three yeares after the death of Stephen Gardner , followed the death of Quéene Mary , as is before declared , the same day Queene Elizabeth was proclaimed Queene , with as many glad hearts of her subiects , as euer was any King or Queene in this Realme . The next day after the death of Queene Mary , Cardinall Poole died : and shortly after Christopher Bishop of Chichester , and Hopton Bishop of Norwich died , and Doctor Weston , which was the cheefe Disputer against Cranmer , Ridley , and Latimer . First , fell into displeasure with the Cardinall , and other Bishops , because he would not depart from his Deanerie of Westminster vnto the Monks : being remoued from thence , he was made Deane of Windsor , where being apprehended in aduoutry , was by the sa●d Cardinall put from all his spirituall liuings : wherefore he appealed vnto Rome , and flying out of the Realme he was taken by the way and clapt into the Tower , where he remained vntill Queene Elizabeth was proclaimed , then being deliuered , he fell sick and died . The fifteenth day of Ianuary Queene Elizabeth was crowned with triumphant and honourable entertainment of the Citie of London , with such celebritie , pra●ers , wishes , welcommings , cryes , tender words , Pageants , Interl●des , decl●mations and verses set vp , as the like hath not been seene : arguing a wonderfull affection of louing hearts towards their Soueraigne , and many Letters gratulatory were sent vnto her Maiestie , from sundry forraine places ▪ as from Zuricke , Geneua , Basil , Berne , Wertenberge , Argentine , Franckfort , &c. It pleased the Queens most excellent Maiesty to haue a conuenient chosen number of the best learned of either part , to conferre together their opinions and reasons , and thereby to come to some good and charitable agreement : For the Papists were appointed the Bishops of Winchester , Lichfield , Chester , Carlile , Lincolne , Doctor Cote , Doctor Harpsfield , Doctor , Langdall , and Doctor Chedsey . For the Protestants were appointed the Bishop of Chichester , Doctor Coxe , M. Whitehed , M. Grindall ▪ M. Horne , Doctor Sands , M. Gest , M. Aelmer , M. Iuell , The matters which they should talk of follow : 1 It is against the word of God , and the custome of the auncient Church , to vse a tongue vnknowne to the people , in Common-prayer , and the administration of the Sacraments . 2 Euery Church hath authority to appoint , take away , & change ceremonies , and Ecclesiasticall Rites , so the same be vnto edification . 3 It cannot be proued by the word of God that there is in the masse offered by a sacrifice propitiatory for the quick and the dead . It was resolued by the Quéens Maiesty , with the aduice aforesaid , that it should be in writing on both parts , and that the Bishops should first declare their mindes touching the matters , with their reasons in writing ; and they on the other part should the same day declare their opinions in like manner , and each of them deliuer their writings vnto the other to consider what were to be improued therin , and the same also to declare in writing some other day : the parties of this conference were to put and reade their assertions in the English tongue , before the Nobles and States of the Realme , that thereupon in the Court of Parlament , consequently following , some lawes might be grounded . The first méeting was the last of March , in Westminster Church : the Lords and others of the priuie Councell were present , and a great part of the Nobilitie : the Bishop of Winchester and his Colleagues alleadged that they had mistake● that their reasons should be written , but they were readie to argue and dispute ; this séemed somwhat strange to the Councell , yet it was permitted , so Doctor Cole Deane of Paules was appointed the vtterer of their mindes , who partly by spéech , and partly by reading authorities written , and somtimes was informed by his Colleagues what to say , made a declaration of their meanings and reasons to the first proposition ; which being ended , they were asked by the Councell if they had any more to say , and they said no : so the other part was licensed to shew their minde , which they exhibited in a booke written ; which after a prayer made most humbly vnto Almighty God for the induing them with the holy spirit , and a protestation to stand to the doctrine of the Catholike Church , builded vpon the doctrines of the Prophets and Apostles : the effect of the protestation i● as here followeth . We referre the whole iudgement of the controuersie vnto the holy Scriptures , and the Catholike Church of Christ ▪ whose iudgement vnto vs ought to be most sacred ; notwithstanding by the Catholike Church we vnderstand not the Romish Church , whereunto our aduersaries attribute such reuerence , but that Church which S. Augustine and other fathers affirme ought to be sought in the holy scriptures , and which is gouerned and led by the spirit of Christ. It is against the word of God , and the custom of the primitiue Church , to vse a tongue vnknowne vnto the people in the common prayers , and in administration of the Sacraments : by the word of God wemeane the written word of God , or Canonicall Scriptures ; and by the custome of the primitiue Church , we meane the order most generally vsed in the Church for fiue hundred years after Christ , in which time liued Iustine , Ireneus , Tertullian , Cyprian , Basill , Chrysostome , Hierome , Ambrose , Augustine , &c. This assertion hath two parts : first , that it is against the word of God ; and secondly , that it is against the vse of the primitiue Church . The first is proued by Saint Paule in 1. Cor. 14. where he intreateth of this matter , ex professo , purposely : and though some say that he there meaneth of preaching and not of prayer , it appeareth , by the exposition of the best writers , that he speaketh of prayer and thanksgiuing , and of all other publique actions which require any speach in the Church : of prayer he saith , I will pray with my spirit , and with my vnderstanding : and of thanksgiuing he saith , Thou giuest thanks wel , but the other is not edified , and how can the vnlearned say Amen at thy giuing of thankes , when hee vnderstandeth not what thou sayest ? then he concludeth , that all things ought to be don to edification ; and he vseth the similitude of a Trumpet , If it giue an vncertaine sound who can prepare to battell ? so if thou speake with vnknowne tongues , you speake in the ayre , that is , in vaine . In the old Testament all things belonging vnto publike prayers , benedictions , thanksgiuings , and sacrifices were alwayes in their naturall tongue : if they did so in the shaddowes of the law , much more ought we to doe the like . S. Augustin● in his fourth booke De doctrina Christiana , and the tenth Chapter , saith , If they , for whose cause we speake , vnderstand not our speaking , there is no cause why we should speake . The barbarous Heathen of all nations and sorts of men euer made their prayers and sacrifices to their gods in their mother tongue , which sheweth that it is the very light and voyce of nature . Touching the second part of the assertion , that it is against the custome of the primitiue Church : it is a matter so cléere , that the deniall of it must néeds procéede either of great ignorance , or els of wilfull mallice . Iustinus Martyr , Apol. 2. describeth the order of the primitiue Church , saying , Vpon the Sonday , assemblies are made both of the Citizens and Countrey-men , where the writings of the Apostles and Prophets are read as much as may be : when the Reader doth cease , the head Minister maketh an exhortation to follow honest things , then we rise altogether , and offer prayers , then bread , wine , and water are brought forth , then the head Minister offereth prayer and thanksgiuing as much as he can , and the people say Amen . He liued about the yeare 160. This declareth plainly that the Scriptures were read , and prayers and administration of the Lords Supper were done in a tongue vnderstood . Both the Lyturgies of Basill in Chrysostom declare that the people were appointed to answer to the prayer of the Minister , sometime Amen , somtime Lord haue mercy vpon vs , somtime With thy spirit and truth we haue our hearts lifted vp vnto the Lord , which they could not haue done if they had not vnderstood the long the prayers were said in . Basilius Epist. 63. saith , That their Psalmes which they sing , being diuided into two parts , they sing by course together , one beginning the song , and the rest following . Ambrose vpon the fourtéenth of the first to the Corinthians , saith . This is that S. Paule saith , Because he that speaketh in an vnknowne tongue speaketh to God , for he knoweth all things , but men know not , therfore there is no profit of these things ; and further he saith , The vnlearned hearing that which hee vnderstandeth not , hee knoweth not the end of the prayer to say Amen . And againe he saith , If an Infidell or one vnlearned come in , if he heare in a language which he vnderstandeth God to be praised and Christ to be worshipped , he seeth perfectly that the Religion is true , nothing to be done colourably nor in darkenes as amongst the heathen , whose eies are blinded , they not perceiuing themselues to be deluded with diuers vanities , for all falshood speaketh darknes , and sheweth false things for true , therefore with vs nothing is done couertly , for if there be none that he can vnderstand he may say there is some deceit , because they are ashamed to open it : further , thus he concludeth , Let all things be done to edifying : this thing ought chiefly to be labored for , that the vnlearned might profit , lest any part of the body should be darke through ignorance : and further he saith , He that speaketh in an vnknowne tongue , and hath no interpreter , let him pray secretly to God , which heareth all dumb things , for in the Church he ought to speake that which may profit all men . And S. Hierom vpon that place of Paul , Quomodo qui supplet locum idiotae , and vpon other places vseth the very same arguments that S. Ambrose did ; and likewise Chrysostome vpon 1. Cor. 14. vseth the like arguments , and Dionysius , Cyprian and S. Augustine agrée in the same , and Iustinian the Emperour , who liued 527. yeares after Christ , made a Constitution that all Bishops and Priests should celebrate their holy oblations and prayers , not speaking low , but with a loude voice , that the mindes of the hearers may be stirred vp with greater deuotion , for so saith the Apostle in the first to the Corinthians , saying , If we only blesse and giue thanks in the spirit , how doth he that occupieth the place of the vnlearned say Amen ? Thou verily giuest thanks well , but the other is not edified : And in his Epistle to the Romans he saith , With the heart a man beleeueth vnto righteousnes , and with the mouth confession is made vnto saluation . When this was ended , certaine of the Bishops began to say contrary vnto their former answer , and that they had much more to say vnto this matter , whereupon it was agreed that vpon the Monday following the Bishoppes should bring their mindes in writing vnto the second assertion , and to the last also , if they could , and that they should first reade the same ; and that the other part likewise should bring theirs , and being read each of them shou●d deliuer to the other the same writings , and that in the meane time the Bishops should put into writing all that Doctor Cole had that day vttered , and whatsoeuer they could more thinke of for the same , and that they should send it vnto the other partie , and receiue that which they had written . At which day the Bishops were concluded to reade that which they had to say to the first question , and would not procéede then vnto the rest ; and after they ca●elled because they should reade their writings , first saying that if the aduersaries should end the talke , then should the veritie on our sides not be so well marked , for they should depart speaking last , with the reioycing triumph of the people , whereupon grew much contention betwixt the Bishops and the Councell , because they obserued not the order which they were agréed vpon the day before : when there could be nothing done for contention all that day , the Lord Ké●eper said , My Lords , sith you refuse to reade the writing after the order taken , wee will breake vp and depart ; and for that you will not that we should heare you , you may perhaps shortly heare of vs. Here you may perceiue what the Papists be , if the sword be taken from them , how soone all their cunning lieth in the dust , or else why would they not abide the triall of writings , and stand vnto the order agréed vpon ? And because they gaue such an example of disorder , stubbornnesse and selfe●will as hath not bin séene in such an honourable assembly , whereby the godly and Christian purpose of the Quéens Maiestie was made frustrate ; the Bishops of Winchester and Lincolne were committed vnto the Tower , and the rest were bound daily to make personall appearance before the Councell , and not to depart the City vntil further order was taken for their comtempt , and Bonner about the same time was committed vnto the Marshalsie . About this time was a Parliament holden at Westminster , wherein a great many of the Papists and Protestants were imployed , the one to retaine still , the other to impugne the doctrine established in Quéene Maries time . Amongst others , the words of Doctor Story , the stout champion of the Pope in the Parlament house , are worthy to be knowne of posterity . He said , whereas he was much complained of to haue beene a great setter forth of such Religion , orders , and procéedings , as of Quéen Mary were set forth in this Realme : he confessed it to be true , and protested that he therein had done nothing but what his conscience did leade him vnto , and his Commission commanded him , and that he was no lesse readie now to doe the like , and more , if the Quéens Maiestie would authorize him therevnto : and hee said hee was sorie for nothing but that hee had done no more then hee had done , and that they had not beene more seuere in executing those lawes , wherein there was no default in him , but in them , whom hee both oft and earnestly exhorted vnto the same , beeing not a little greeued with them , for that they laboured onely vpon the yong and little springs and twigges , whereas they should haue striken at the roote , & cleane haue rooted it out : and he said that he was once at the burning of an herewigge at Uxbridge , meaning Maister Denley , where he tossed a Fagget at his face , as hee was singing of Psalmes , and set a bush of thornes vnder his feete , and he named Sir Philip Hobby , and another Knight in Kent , with such other of the richer and higher degree , whom his Councell was to pluck at , wherein if they had followed my aduice they had done wisely . In this Parliament through the goodnes of the Lord the true cause of the Gospel , had the vpper hand , the papists hope was frustrated , & their rage abated : The proceedings in K Edwards time was reui●●d , and the bloudy statutes of Q. Mary repealed : The old Bishops were deposed for refusing the othe , in renouncing the Pope , and not subscribing vnto the Queenes lawfull supremacy . In the place of Cardinall Poole , succeeded Doctor Mathew Parker , Archbishop of Canterbury : In the place of Heath , succeeded Doctor Yong ; Insteed of Boner , Edmund Grindall was Bishop of London : For Hopton , Thurleby , Tunstall , Pates , Christopherson , Peto , Coats , Morgan , Feasie , White , Oglethorpe , were placed Doctor Iohn Parkust in Norwich : D. Cox in Ely : Iuell , in Salisbury : Pilkinton , in Duresme : D. Sands , in Worcester : Benton , in Couentry and Lichfield : Downam , in Westchester : Dauid in S. Dauids Ally in Exeter : Horne , in Winchester : Story , in Lincolne : Scamler , in Peterborough : Bartlet , in Bathe : Gest , in Rochester : Barlow , in Chichester . The seuere punishment of God vpon persecutors and blasphemers . STephen Gardiner , the Arch persecutor , whom the Lord tooke away in the middest of Queene Maries Raigne : of whose poisoned life , and stinking end mention is made already : He said in his death-bed ; I haue denied my Master with Peter , but neuer repented with Peter . Bishop Morgan , who condemned Master Farrar , Bishop of Saint Dauids , and vsurped his roome : not long after he was striken in such a strange sort , that the meate he eat would not goe downe , but rise vp againe ; sometimes at his mouth : sometimes blow out of his nose most horrible to behold , and so continued vnto his death . Also when Doctor Leyson the Sheriffe had fet away the said Bishops cattell , diuers of the Cattell would neuer eate meat , but lay bellowing and roaring , and so dyed . One Richard a Priest of Carmarthen , a little after the martyrdome of the said B. Farrar , standing vpon the top of a stayre , in one Maister Downings house , iesting at the death of the said B. Farrar , fell downe suddenly , and brake his neck . Iustice ▪ Morgan , after he had set vpon the death of the Lady Iane , fell mad , and so died , hauing euer in his mouth Lady Iane , Lady Iane. Doctor Dunning , the cruell Chancellor of Norwich , was striken wish sodaine death as he sate in his chayre . Berry , the wicked Comissary of Norfolke , foure daies after Queene Maries death , made a feast , and had one of his Concubines ; therein the afternoone comming from Euensong , he fell downe by the way and neuer s●irre● . Bishop Thorneton , Suffragan of Douer , who was a most cruell tyrant : hee fell in a palsey , as he looked vpon his men playing at Bowles , and so was had to bed , he was willed to remember God : yea so I doe said he , and my Lord Cardinall , and so he dyed . After him succeeded another Bishop or Suffragan , who was Suffragan before vnto Boner : he brake his neck downe a payre of staires in the Cardinals chamber at Greenewich , as he had receiued the Cardinals blessing . The Parson of Crundall in Kent , hauing receiued the Popes Pardon : hee exhorted the people to receiue remission of sinnes , as he had done : And hee said that he stood now , as cleere in conscience as when he was first borne , and cared not if he should die the same houre : in so saying he was suddenly striken in the pulpit , and leaning back he was found dead . Not long after the death of Queene Mary , dyed Doctor Capon Bishop of Salisbury , and the cruell Chancellor of Salisbury : Doctor Geffrey about the same time in the middest of his buildings was suddenly taken with the mighty hand of God , and so ended his life : The day before he departed , hee had appointed to call before him 90. persons , to examine them by inquisition . Cruell Maister Woodroofe Sheriffe of London , which reioyced at the death of the Saints of Christ : A weeke after he was out of his office the one halfe of his body was striken by the hand of God , that hee was bedrid , and not able to moue himselfe , and so he continued seuen or eight yeares vntill he dyed . Rafe Sardine , that betrayed George Eagles , was attached himselfe , arraigned and hanged . Maister Swingefield , an Aldermans Deputy in Thames stréet , vnderstanding a Midwife which absented her selfe from the Church to bee at the labour of one Mistris Walter at Crooked Lane end : he apprehended her being great with child , and carried her vnto Boner , who sent her vnto Lolards Tower : where for fe●re she was deliuered of a child , & could haue no woman to help her : after she had lien there fiue wéekes , she was deliuered vpon sureties . Doctor Story hearing thereof , charged her with felony , and sent her vnto Newgate : shortly after the said Master Swingfield and three more that came to take her died . One Burton a Bayliffe of Crowland in Lincolneshire , who made shew to be a great friend of the Gospel in King Edwards time , but in Quéene Maries time he moued the parish to shew themselues the Queenes friends , and set vp Masse speedily , and he called on them still in the Queenes name : and when hee saw his words were not regarded , he got him to Church vpon a Sunday morning , when the Curate began to say seruice , according vnto King Edwards time : he came to him and said : Sirra , will you not say Masse , buckle your selfe to Masse you knaue , or by Gods bloud I will sheath my Dagger in your shoulders : The poore Curate for feare setled himselfe vnto Masse . But not long after , riding from home with one of his neighbours , as he returned home a Crow flew ouer his head , singing after her wonted manner , knau● , knaue , and dunged vpon his nose , which ranne downe vpon his mouth & beard ; The poisoned sauour thereof so annoyed his stomack , that he neuer ceased vomiting vntill he came home , whereof within few daies he dyed , without any to●en of ●epentance . As Iames Abbes was a leading to be burned , poore people asking almes , hee pulled off all his apparell vnto his shirt , and gaue it amongst them , to some one thing , and to some another : and he exhorted them to stand stedfast in the truth of the Gospel ▪ which hee ( with Gods help ) would seale with his bloud in their sight : Then a seruant of the Sheriffes cryed out , beléeue him not good people , he is an heretick & a mad man , and it is heresie that he saith , and thus he did vntill hee came vnto the stake : but as soone as the fire was put vnto Abbes , this blasphemer was striken with madnes , wherewith he had charged the good martyr , & he cast off his shooes & the rest of his clothes & cried out thus did Abbes that true seruant of God , who is saued , but I am damned : Thus hee ranne about the towne of Berry , still crying Iames Abbes was a good man and saued , but I am damned : The Sheriffe tyed him vp in a darke house , but he continued his old note , and being brought to his Masters house in a Cart , within halfe a yeere he died : And beeing ready to die , the parish Priest came to him with the Crucifix , and the Host of the Altar : but he cryed out of the Priest , and defied all that baggage , saying that the Priest , a●d such other as he was , were the cause of his damnation : And that Iames Abbes , was a good man and saued . Clarke , an open enemie of the Gospell , and all good pre●chers in King Edwards dayes , hanged himselfe in the Tower of London . The great and notable Papist called Troling Smith , of late fell downe suddenly in the street , and died . Dal● the Promoter was eaten in his body with Lice , and so died . Cox a Protestant in King Edwards daies , and in Quéene Maries daies a Papist and a Promoter , being well when he went to bed , he was dead before morning . Alexander the keeper of Newgate , who to hasten the poore lambes vnto the slaughter , hee would goe to Boner , Story , and Colmley , and others : crying out rid my prison , I am too much pestered with hereticks , and he dyed very miserably , being swollen and so rotten within , that no man could abide the smell of him : and Iames his son being left very rich , in three yeares brought it to n●ght , and shortly after as he went in Newgate market , he fell downe suddenly and died . Iohn Pether , sonne in law to this Alexander , ad horrible blasphemer of God , and no lesse cruell vnto the prisoners , rotted away , and so died : who commonly when he affirmed any thing , he would say , if it be not true , I pray God I rot ere I die . Iustice Lelon , persecutor of Ieffrey Hurst , died suddenly . Robert Baulding , a● the taking of William Seaman , was striken with lightning : wherevpon he pined away and died . Beard the Promoter , died wretchedly . Robert Blomfield ▪ persecutor of VVilliam Browne , consumed away miserably . In K. Henries time , Iohn Rockwood , who in his horrible end cried All to late , which were the words that he vsed in persecuting Gods children at Callice . The Lady Honer a persecutor , and George Bradway , a false accuser , were both bereft of their wits . Richard Long a persecutor , drowned himselfe . Sir Rafe Ellerker ▪ as he was desirous to see the heart taken out of Adam Damlip , he being slaine of the Frenchmen : after they had mangled him , and cut off his priuy members , would not leaue him vntill they saw his heart cut out . Doctor Foxford , Chancelor to Bishop Stokely , a cruell persecutor , died suddenly . Pauier , or Pauie , towne Clarke of London , a bitter enemy vnto the Gospel , hanged himselfe . Doctor Pendleton died miserably , and at his death he repented that euer he had yeelded to the Doctrine of the Papists . Iohn Fisher , Bishop of Rochest●● , and Sir Thomas Moore ; after they had bro●ght Iohn Frith , Bayfield , and Bainham , and diuers others to death : shortly after , they themselues were made a publike spectacle of bloudy death at tower hil . These persecuting Bishops died a little before Quéene Mary : Coates , Parfew , Glune , Brookes , King , Peto , Day , Holiman . After Quéene Mary , immediately followed Cardinall Poole , and these persecuting Bishops : Iohn Christopherson , Hopton , Morgan , Iohn VVhite , Rafe Bayne , Owen Oglethorpe , Cutbert Tonstall , Thomas Raynolds : And about the same tim● died Doctor VVeston , Maister Slethurst , Seth Holland , VVilliam Copinger , and Doctor Steward great persecutors The residue that remained of the persecuting Clergy , and escaped the stroke of death , were depriued , and committed vnto prisons ; these Bishops were committed vnto the Tower : Nicholas Heath , Archbishop of Yorke , Thomas Thurlby , Thomas Watson , Dauid Poole , Gilbert Burne , Richard Pates , Troublefield , and Iohn Fecknam Abbot of Wes●minster , and Iohn Boxell Dean of Windsor and Peterborough , were committed with the said Bishops vnto the Tower. Gouldwell , Bishop of Saint Asse , a●d Maurice Elect of Bangor , ranne away . Boner , & Thomas Wood Bishops , were committed to the Marshalsey : Cutbert Scot , Bishop of Chester , was in the Fleete : from whence he escaped to Lo●ane , and there dyed . These were committed vnto the Fleete : Henry Cole , Deane of Paules : Iohn Harpsfield , Arch-deacon of London : Nicholas Harpsfield , Arch-deacon of Canterbury : Anthony Draycot , Archdeacon of Huntington : William Chadsey , Archdeacon of Middlesex . One Iohn Apowell , mocke● one William Maulden , as he was reading an English Seruice Booke in a Winters Euening , mocking him at euery word , with contrari● gaudes , and flouting words : Wherefore the said William checked him ; saying , hee mocked not him , but God : As the said William was reading these words : Lord haue mercy vpon vs : Christ haue mercy vpon vs : The other with a start suddenly said , Lord haue mercy vpon me : The said William asked him wherfore he was afrayd : He answered , when you reade Lord haue mercy vpon vs : me thought the hayre of my head stood vpright with a great feare that came vpon me : The next day in the morning he fell mad , and after that hee lay day and night , and his tongue neuer ceased crying out of the Diuell of hell , I would see the Diuell of hell , there he is , there he goeth , and such like words : Thus he lay six daies , that his Maister and all the rest of the house was weary of the noise , and sent him to Bedlam . At Waltamstow six miles from London , certaine children were talking what God was , and one said he was a good Old Father : and a Maide of twelue yéeres old , named Denys Benifield said what he is , an old doting Foole : The next day she was suddenly striken by the hand of God , that all one side of her was black , and she speechlesse , and so she died the same night . Some beeing in communication about Cranmer , Ridley and Latimer , in an house of Abingdon in Barkeshire : One Le●ar ● plowman , dwelling at Brightwell said that he saw that euill fauoured knaue Latimer , when hee was burned , and that he had téeth like a horse , at which time and houre , the son of the said Leauer most wickedly hanged himselfe in Shepton , a mile from Abbington . Thomas Arundell , Archbishop of Canterbury gaue sentence against the Lord Cobham , and died himselfe before him , being s● striken in his tongue , that he could neither swallow nor speake , a good while before his death . When Patrick Hamelton was burned for the truth in Scotland , in the fire hee cited and appealed Frier Campbell , that accused him to appeare before the High God , to answere whether his accusation was iust or not , betwixt that and a day of the next moneth , which he named : The said Frier dyed immediatly before the day came . Haruy a Commissary which condemned a poore man in Callice , was shortly after , hanged , drawne and quartered . VVilliam Swallow , the cruell tormentor of George Eagles , shortly after all the hayre of his head , and nayles of his fingers , and toes went off , and his eyes so closed , that he could scant see , and his wife was striken with the falling Sicknes which she neuer had before . And Richard Potto , the other troubler of George Eagles , was suddenly taken with sicknes , and falling vpon his bed , like a beast dyed , and neuer spake . Richard Denton a shrinker , whilst hee refused to bee burned in the Lords quarrell , he was burned in his owne house with two moe . The wife of Iohn Fetty , which was the cause of the taking of her husband immediately fell mad . Thomas Mouse , & George Reuet , two persecutors were strike● miserably with the mighty hand of GOD and so died , as is mentioned in the Story of Adam Foster . In the same Story is mention made of Robert Edgore , for being a Popish Clarke against his conscience , was bereft of his wits , and kept in chaines and bands many yerres after . Iohn Pankney , and one Hanington , fellowes of New Colledge in Oxford , both stubborne Papists , drowned themselues , with Crucifixes about their neckes . Christopher Landesdale , a Yeoman of the Gard , dwelling in Hackney in Middlesex , he suffered a poore man to die in a ditch in his ground , for want of harbour and reléefe , hauing much out-hous●s to spare ; but shortly after hee being drunke , died himselfe in a ditch . In King Edwards time there was a lusty young Gentleman in Cornwall , wh● riding in the company of twenty Horsemen , began to sweare and blaspheme the Na●e of God most horribly , one checking him for it , he bad him take thought for his winding shéete , and not for him : amend saith he , for death giueth no warning , Gods wounds , said hee , care not thou for mee , raging still worse and worse in words : They rode ouer a great Bridge , vppon which Bridge this Gentleman swearer spurred his Horse in such sort , that hee sprang ouer the bridge with the man vpon his backe , and as he was falling he said ; Horse and man and all to the Deuill . Henry Smith , a Student of the Law in the middle Temple , he was pe●uerted to Popery by one Gyfford , then hee went to Louane , and there was more rooted therein , and brought from thence with him pardons , a Crucifixe , with an Agnus Dei , which he vsed to weare about his necke , and he had Images in his Chamber to pray before , with diuers other Popish trash . After this Henry Smith , with Gyfford his companion , was returned from Louane , he was a foule Gyrer , and a scornefull scoffer of that Religion which he had professed : at length he tyed his shirt , which he had torne for that purpose , about his priuy places , and with his girdle fastned vnto the bed-post , he strangled himselfe : The place where he had fastned the Girdle was so low , that his hippes well neere touched the floure : his legs lying a crosse , and his armes spread abroad , hauing his Agnus Dei in a siluer tablet , with his other Idolatrous trash in a window by him . He was buried in a Lane called Foskew Lane. Twyford was a busie doer in King Henries daies by Bonners appointment , to set vp stakes for the burning of poore Martyres : When hee saw the stakes consume so fast , he said ; I will haue a stake , I trow , that shall hold , and so hee prouided a big Trée , and set it vp in Smithfield , the top being cut off , but ere the Tree was consumed , God turned the state of Religion , and he fel into a horrible disease , rotting aliue aboue the ground before he died . Forraigne Examples . HOfmester the great Arch-papist , and cheefe piller of the Popes falling church , as he was going to Ratisbone , to dispute against the Protestants , he miserably died , horribly roaring and crying out . Examples of what inconueniences commeth by Popish desperate Doctrine . IN the Uniuersity of Louane was one Guarlacus , after hee had stoutly main●●●ned the corrupt errors of Popish doctrine , when he was sicke he cryed out how wickedly he had liued , and that he was not able to abide the iugdment of God , and casting forth words of miserable dispaire , he said ; his sins were greater then hee could be forgiuen . Likewise Arnoldus Bomelius , a Student of Louan hee : framed himselfe after the rule of the vnsauory Doctrine of Papists , to stand in feare and doubt of Iustification , and to worke saluation by merits , he began more and more to grow into doubtfull dispaire : at length , being ouercome with dispaire , not hauing in that Popish Doctrine wherewith to raise vp his soule , he going a walking with three other Students ; he singled himselfe from them and stabbed himselfe , they séeing him shrinke , ranne vnto him , and found that he had stabbed himselfe with his dagger , then they tooke him and brought him into a house , and he espying one of his ●riends very busie about him , hauing a knife hanging at his girdle , he got out the knife and stabbed himselfe to the hart . Iacobus Latomus , a principall Captaine of the Uniuersity of Louan , after hee had béene at Bruxels , thinking to doe a great act against Luther and his fellowes ▪ hee made such a foolish Oration before the Emperour , that hee was laughed to ●corne . After in a publike Lecture at Louan , hee vttered such words of desperation , and blasphemous impiety , that the Diuines were faine to carry him away as he was rauing , and shut him into a Chamber : from that time vnto his death , he had nothing in his month but that he was damned , and that there was no hope of saluation for him , because he had wittingly against his knowledge withstood the truth . Ex Epist. Senarclaei . A Dominick Fryer of Munster , as he was inueighing in the Pulpet against the Doctrine of the Gospell , was stricken with a suddaine flash of lightning and so died . Ex Pantal. Manlius in his B●●ke De dictis Philip Melancton , reporteth that a Taylors ser●ant in Lipsia , first receiued the Sacrament in both kinds wlth the Gospellers , and after by the Papists perswasions , hee receiued it with them in one kinde , and afterward being admonished by his Maister to goe againe vnto the Communion of the Gospellers , he stood a great while and made no answere , and at last crying out vppon a suddaine , hee cast himselfe out of a Window and brake his n●cke . The same Manlius maketh mention of a Gentleman of authority , who hearing these words in Psalme 46. Our only hold and fortresse is our God : he said ; I will help to shoote against thy stay or fortresse , or else I will not liue : and within thrée daies he died without repentance . Sadole●us the learned Cardinall , died with great torments of conscience and desperation . The Commendator of S. Anthony , who sat as spirituall Iudge ouer that godly learned man Wolsgangus , burned in Lotheringe in Germany , fel suddenly dead shortly after he had condemed him . And the Abbot Clariocus his fellow , at a cracke of Gunnes saddenly fell downe and died . Dauid Beaton ▪ Archbishop of S. Andrewes in Scotland , shortly after the burning of M George Wisard , he was wretchedly slaine in hi● owne Castle , as you may sée in the discourse of this Story . Crescentius the Popes Legate , and Uicegerent in the Councell of Trent ; he was sitting from morning vntill night writing Letters vnto the Pope : at his rising there appeared vnto him a mighty blacke Dog , his eyes flaming li●e fire , and his eares hanging almost downe to the ground : the Cardinall being amazed , called his Seruants to bring in a Candle and seeke for the Dog , and when the Dog could not be found , the Cardinall was strucken with a conc●it , and fell into such a sicknesse , as all his Phisitians could not cure , and so he dyed . By Iohannes Sleida●●s in his twelfth Booke , he saith , his purpose was to recouer againe the whole authority and doctrine of the Romish Sea , and to set it vp for euer . The Councell of Trident was dissolued by the death of this Cardinall . Two adulterous Bishops belonging vnto the said Councell of Trident , one haunting vnto an honest mans Wife , was slaine with a Boare-speare : the other Bishop , whose haunt was to créepe through a window , was hanged in a Ginne laid for him of purpose , and so couayed , that in the morning he was séene openly in the stréete hanging out of the window , to the wonderm●nt of all that passed by . Ex protestatione conceonatorum Germa . Iohn Eckius , the most vehement impugner of Martine Luther ; as his life was full of all vngodlinesse , vncleannes and blasphemy , so was his end miserable hard and pittifull : his last words were these ; In case the foure thousand Guilders were ready , the matter were dispatched , dreaming belike of some Cardinalship that he should haue bought . Ex Iohn Carion . fol 250. Iohn Vaueler Warfe , the next in office to Magraue , he was of Antwarpe : hee was a sore persecutor of Christs flocke ; he had drowned diuers good Men and women , for the which he was much commended of the bloody Generation , being very rich , he gaue vp his office , intending to passe the rest of his life in pleasure , and comming vnto a banquet at Antwarpe to be merry , being well laden with Wine , he rode home in his Wagon with his Wife , a Gentlewoman , and his Foole , the Horses stood still vpon a bridge , and would by no meanes goe foreward : then he in a drunken rage cryed out ; Ride on in a thousand Diuels name , by and by r●se a mighty whirlewind , and tossed the Wagon ouer the bridge into the Towne ditch , where he was drowned , and when he was taken vp his necke was broken : his wife was taken vp aliue , but died within thrée daies : the Gentlewoman and the Foole were saued . Bartholomeus Chassaneus , a great Persecutor , died suddenly . Minerius , the Bloudy Tormentor of Christes Saints , dyed with bleeding in his lower parts : the Iudge that accompanied him in his persecution , as hee returned homeward was drowned , and thrée more of the said company killed one another . Iohannes de Roma that cruell Monke , that deuised such hellish torments for the poore Christians at Augrowne : the Lord paid him home againe with the like torments , who rotted to death , and could finde no euemie to kill him , nor friend to bury him , he could not abide his own stinking carrion , nor any man else that came neere him could abide his stench . The like persecutor was the Lord of Reuest , and after his furious persecution he was striken with the like horrible sicknes , and with such a fury and madnesse , that none durst come neere him , and so most wretchedly di●● : The like greeuous punishment happened vpon one Iohn Martine a persecutor , as appeareth in the History before . In the yeare 1565. in the towne of Gaunt in Flanders , one VVilliam de VVeuer was imprisoned for religion by the Prouost of S. Peters : In Gaunt the Prouost sent for one Giles Brackelman , the principall Aduocate of the Councel of Flanders , and Borough-master , and Iudge of Saint Peters , with others of the Rulers of the Towne to sit in Iudgement vpon him : as the said Borough-master reasoned with the said VVilliam de VVeauer vpon diuers Articles of his Faith : And being about to pronounce his condemnation , the Borough-Master was suddenly striken with a Palsey , that his mouth was drawne almost vnto his eare , and so hee fell downe and died : The Lords that stood by shadowed him , that the people should not see him , and commaunded the people to depart , yet they burned the said William de Weauer within thrée houres after the same day . The fift of March 1566. Sir Garret Trieste Knight , hee had promised the Regent to bring downe the preaching ; wherefore the Regent promised him to make him a Graue , which is an Earle : when he had brought with him to Gaunt tidings of the death of the Preachers ; he receiued from the Regent a Commission , to swear the Lords and Commons vnto the Romish Religion : and being at supper , he bad his Wife call him an houre the sooner in the morning , for that he should haue much businesse to doe , to sweare the Lords and people vnto the Romish Religion : but going to bed in good health , in the morning when he should be called , he was found dead : and as the Lords of Gaunt procéeded to giue the Oath the next day , Master Martine de Pester the Secretary being appointed , and about to giue the Oath ; as the first man should haue sworne , the said Martin de Pester was stricken of GOD with present death , and ●●uer spake againe . These Examples were contained in a Letter written vnto HENRY the second French King , which is in the Booke more at large . THE Lord Poucher Archbishoppe of To●res , who sued for the Court called Chambre Ardente , there to condemne the Protestants to the fire , who after was stricken with a disease called the fire of God , which began at his lower parts , and so ascended vpward , that one member after another was cut off , and so he died miserably . Castellanus hauing inriched himselfe by the Gospell , and returning from pure Doctrine vnto his old vomit againe , became a Persecutor at Orliance , but God strucke him with a sicknesse vnknowne vnto the Phisitians , one halfe of his body burned as hot as fire , and the other halfe was as could as Ice , and so most miserably crying , he dyed . Du Prat , was the first that opened vnto the Parliament the knowledge of Herisies , and gaue out Commission to put the faithful vnto death : he died swearing , and horribly blaspheming God , and his stomacke was found pierced , and gnaune asunder with Wormes . Iohn Ruse , Councellor in the Parliament , comming from the Court , hauing made report of the Processe against the poore innocents , was taken with a burning in the lower part of his belly , before hee could be brought home the fire inuaded all his secret parts , and so he died miserably . Claude des Asses , a Councellor in the said Court , the same day that he gaue his consent to burne the faithfull . After dinner he committed whoredome with one of his Seruants , and in doing the act , he was stricken with a disease , that he died out of hand . Peter Liset Chiefe President of the said Court , and one of the Authors of the said burning Chamber , fell mad and was put from his office . Iohn Morin , after he had beene the death of many Christians ▪ was striken with a disease in his legs , called the Wolues , wherewith he lost the vse of them , and died out of his wits , denying and blaspheming God. Iohn Andrew , the Booke-binder of the Pallace , became a spy to find out Protestants , died in madnesse . The Inquisitor Iohn de Roma in Prouence , his flesh fel from him by péece meal , and so stinking that no man might come neere him . Iohn Minerius of Prouence , which was the death of a great number of men , women , and Children at Cabriers and Merindoll , died with bléeding in the lower parts ; the fire hauing taken his belly , blaspheming and dispising of God. Thus farre out of the Letter . Henry the second the French King notwithstanding the aforesaid examples might giue him sufficient warning , yet would he not surcea●e his cruell persecution against Gods Children : but being at the Parliament house , which was kept at the Fryer Augustines in Paris , because the Pallace was a preparing ●or ●he marriages of his Daughter and his Sister : and hauing heard the opinion in Religion of Anne du Bourg , an eloquent and learned Councellor : he caused him and Loys du Faur another Councellor , to bee committed Prisoners vnto the Count Mongomery . The King said to the said Anne du Bourg ; These eyes of mine shal sée thee burned ; and a day was appointed for the hearing the cause , at which day the King employed all the morning in examining , as wel the Presidents as Councellors of the said Parliament against the Prisoners , and other their Companions that were charged with the same Doctrine : then they went to dinner , after dinner the King went to running at the Tilt , and brake many staues as well as could be ; whereupon he was highly commended of the Lookers ●n , and being inflamed with hearing his yraise , he would néedes runne with Montgomery , who knéeled downe and asked pardon not to runne with him : the King commaunded him vpon his Alleagiance to runne , and himselfe put his staffe into his hand , and as the King and he met the vizard of his helmet suddenly fell downe , whereby the King was stricken in one of his eyes , so that his braines perished , and it so ●estered , that no remedy could be found , so that the eleauenth day after hee dyed . He said he feared he was stricken for casting poore Christians wrongfully in Prison , but Cardinall Lorraine said , that it was the enemy that tempted him to think so : By this meanes the hall that was prepared for a place of ioy and gladnes , was now a place to keepe the dead Corps , beeing hanged with mourning-cloath , and there was heard mourning for the space of forty daies . In the yeare 1561. there were certaine Gentlemen put to death at Amboyse , for taking ●rmes against the house of Guise . The last that was put to death , thrust his hands into the blood of the others which were beheaded , and lifting them vp vnto heauen , cryed with a loud voyce ; Lord behold the blood of thy Children , thou wilt in time and place reuenge it . Not long after Councellor Oliue● , the condemner of them , through great remorce of conscience fell sicke , and shriked vpon a suddaine with an horrible cry , and said to the Cardinall of Lorraine : O Cardinall , thou wilt make vs all to be damned ! and shortly after died . Francis the second , succéeded his Father Henry the second in the Kingdome of France : he , at the perswasion of the Cardinall of Lorraine and others , assembled the Estates of the Realme in Orleance to maintaine the Papall Sea , to the ouerthrow of those that should liue after the Gospell , but being sicke of a Feauer thorow an Impostume in his left care , he died . The Emperor Charles the fift , being an enemy and a great terror vnto the Gospell , was cut off from doing any more hurt vnto the Church . Anno 1558. but thrée months before the death of Quéene Mary , and ten months before the death of Henry the second . Not long after Anne du Bourgs death , the President Minard , who was a sore Persecutor , and the Condemner of the said Anne du Bourg , as hée returned from the Councell Chamber vnto his owne house , was flaine with a Dagge , and it was neuer knowne who did it . The King of Nauarre , Brother vnto the Prince of Condie , after a while maintained the Gospell : hee was perswaded by the Duke of Guise and the Cardinall of Lorraine his Brother , in hope to haue his Lands restored againe which the King of Spaine detained from him , to be ●entented to alter his Religion , and to ioyne side with the Papists : and being in Campe with the Duke of Guise at the siedge of Roane , he was shot in with a Pellet , after which wound he did vehemently repent his back sliding from the Gospel , promising earnestly vnto God , that if he might escape that hurt , hee would bring to passe that the Gospell should be preached freely throughout al France : notwithstanding within fiue or six daies he dyed . And the Duke of Guise himselfe , the great Arch-enemy of God and his Gospell , with the whole Triumuirat of France , that is ▪ three the greatest Captaines of Popery were cut off for doing any more hurt : The Duke of Guise before Orleance ; the Constable of France , before Paris ; the Marshall of Saint Andrew , before Drewx . THE ABRIDGEMENT OF A Christian Dialogue , called PASQVINE in a Trance . THE Author of this Treatise , was called Caelius Secundus Curio , an Italian , a zealous , godly , learned man , by whom , vnder the witty and pleasant inuention of Pasquines going to Heauen , Purgatorie , and Hell , the whole packe of the Popes pedlary wares is laid open , that we may sée what stuffe it is . It was written in the time of pope Paule the third , the cheefe substance whereof breefely followeth . Superstition and Hypocrisie are the diuels Rhetorick , by which Friers make the world beleeue so many falsehoods and toyes , for by nothing else can Faith so easily be ouerthrowne . The apparell of the Fryers was deuised of the Deuill , that by these shéeps skins they might not séeme W●olues , but by the strangenesse thereof to make the simple people to thinke them holy . Their Monasteries are a true representation of the qualities of the World ; their raigneth nothing but passions in euery one to aduance themselues , and driue out others : their pictures of Saints being Gods of stone , very much differ from that which they were when they were vpon earth . The Uirgin Mary was not honored with so many chaines , bracelets , perfumes , gold , siluer , and wax , as she is now vpon the Altar , with paintings on her face , and on her head crownes full of Iewels . She is attired with costly and many sorts of garments , like a yong gyrle , they make her most couetous and niggardly , and to giue nothing to the poore , but to bestow all that is giuen her , ( which is aboundance ) vpon Cardinals and Hipocrites , to be bestowed vpon Whores , Dogs , and Horses . The Popish manner to get Reuelations . FIrst he must fast eight daies , then hee must bee confessed , during which time he must not medle with any flesh of male or female , then he must heare seauen Masses of the holy Ghost , and vpon a Friday at midnight , when the Moon is in the last degree of Cancer , he must lay himselfe downe vpon a Mat , which some Fryer in a traunce hath slept vppon , and in such a Fryers Hood , and a Stole on his Necke foulded , with a Crosse on his breast , and these wordes In principio erat verbum written in Red Letters , and he must perfume the place with Holie Perfume , hauing a Lampe burning by him with Holie Oyle , then hee must make circles about the Mat of redde earth and white : Betwixt the circles must bee written these words , Pater filius & spiritus sanctus , nox visionis , nox reuelationis , nox veritatis , with a Crosse made betwixt euery Word : then he must say a certaine Charme which coniureth all spirits that are for Reuelations to bee there and to tell the truth . The Spirts must be called by Hebrew names , because they vnderstand no other language . The name of the cheese Spirit for Reuelations , is Herusatanaell , and when all this is done he must fall on sléepe , and that which hee desireth to know , shall be reuealed vnto him . Calamichaell , and Saint Anthony of Padua are Spirits to be sought vnto for things stolne , who appeareth in the shape of the Theefe : and S. Helene Mother of Constantine , is to be sought vnto for loue matters , who if the loue be true , appeareth to the fasting Fryer with faire Damsels , at a table richly decked , and eateth with him : but if the loue be fained , the feareth him with weapons and fires , and changeth her selfe into a wilde Boare , a Lyon , and an Asse , and cryeth ilfauoredly . This loue is not to be trusted . The Franciscan Fryers had gotten such estimation , that they were counted GODS Kinsmen : they onely had the handling of the Gospell , they tooke out heere and there a peece , and mixt it with lies , false miracles and dreames of Purgatory : they kept the people more in feare of their Commaundements then of Gods : that Towne was counted vnhappy where one of their Monasteries was not néere : men thought to weare their apparell , or of their colour , was good against the Ague , and other diseases , and for one to be burned in their habit , was the right way to heauen . Longolius was burned in their habit , and so was Carpi a Noble man , and Rodulphus Agricola , and diuers others : If thou consider their Lawes with what burthens they haue laden mens shoulders , thou wilt sweare that the Iews Law is an hundred times more pleasant and easie then theirs . Because the Israelits forsook the trust in God , and made themselues a Calfe to worship it , God laded them with Ceremonies that none could beare : so now , because Mans folly could not be content with Christ onely , the diuine iudgement suffered them to fal into a Sea of Ceremonies and superstitions , that except Christ had bin gracious to defend vs , and had receiued the truth , we should haue béene drowned therein . A Gentlewoman of Pulia hating her Husband , made her selfe of the order of Saint Francis , and of the same order took a yong lusty Fryer vnto her adopted Sonne , who handled her in such sort , that he made her hart to faint , and her purse to shrinke , that shee was faine to leaue but halfe builded a Monastery to Saint F●auncis which was building : and this being complained of vnto the Lordes of Bonony , there was good laughing thereat , but she could haue no remedie at all . Saint Katharine ( as the Papists affirme ) promised vnto him that would remember her Passion , to deliuer him from Lightning and Thunder , and that Saint Barbara maketh Souldiours to kill their Enemies : Many deuout Souldiours haue her painted vpon many parts of their Armour to defend them from Gun-shot . Saint Ierome did so much ( but falsely ) extoll virginity , that hee made this conclusion : it is good for a man to be without a Wife , therefore it is wicked to be maried vnto a Wife , and that God promiseth heauen vnto Uirgines . And Origen mistooke himselfe when he gelded himselfe , that he might be chast for the kingdom of heauen . The Sorbones or Inquisitors of Paris , said ; if they had S. Paul in their hands , they would burne him . Wheresoeuer a number of Nunnes is , the Fryers be of the one side , and the Confessors be on the other side : the Fryers teach them how to coniure the Diuill into Hell , and to fight with him , and to be in a trance ; and the Confessors vnderstanding all that they doe , with their hands vpon their heads , and their displing Roddes assayle them . The Monkes can bring them vnder when they list . Vastalla a Widdow being very rich , ordained a sect of Women and men , who must séeke to attaine vnto that purity that was in Adam and Eue before their fall : the means wherby they should attaine hereunto , was long prayers , much silence , continuall fastings , to be shréeuen euery day , and to receiue their maker euery 8. daies : there meanes to know their perfection is , as Adam for shame grew from ●akednesse , to be more and more clothed ; to these must go ●●om being clothed , to be more & more naked , vntill they were not ashamed of their nakednes , whether they were Man or Woman ; then they put Adam and Eue to bed together , and if they touch not , nor think vpon the forbidden fruit , of which they must be straitly examined , then they are Angels ; but if they do otherwise , as the virgin is for the most times sped , then are they cast out of Paradice . S. Camella , to shew that she was of high blood , said , that Lewis King of France warring in Italy , had to doe with her Mother , and begat her . She had a Religion of her owne making , she vsed to be accompanied with thrée women as superstitions as her selfe . They abide in no Monastery , but in a priuate house , and frequent solitary and pleasant places ; her house is haunted with Women , Gentlemen , and Lords , as vnto an Oracle ; sometimes shee shutteth her selfe vp , to bee more familiar with Angels to talke with them : vpon the Friday she will not be séene nor speake with any , but contemplats the Crosse and nayles of Christ , and thereby obtained the print thereof in her hands and féete , which she kept couered : she hath beene seene to drop Malinesie into the markes . An Ambassador thought she had the pore , she loued well the Franciscan Fryers , she got much by contracting marriages , and by making medicines . In Bernia a Towne of Switchers , certaine Fryers did séeke to make the prints of Christs wounds in a simple soules hands and feete : the newes whereof was brought to Pope Iuly the second , yet escaped they not vnpunished therefore , for foure of them that were priuy to this and other so great sacriledges , were burned aliue , before those of Berna had the Gospell , but they were euer e●emies vnto the knauish deuises and deceits of the Fryers . A Priest of Placentia was accused vnto the Pope , that he had a wife & children , the Pope depriued him of his Benifices , and he went to Rome and shewed that she was another mans wife , and but his Concubine , and neuer married vnto him nor could be , and though he was a vile Adulterer , he was restored vnto his Benifices againe . If any Iew become a Christian , the Pope confiscates their goods according to a Law of the Iewes , else many Iewes would become Christians . S. Anthony is the Papists Saint to pray vnto for fire , S. Rock for the plague , S. Bastion for the pestilence , S. Apolinia for the tooth-ache , S. Blase for the disease of throat . S. Anthony and S. Rocke were called Martires , because they went from Citty to Citty to desire men to offer them by death , and could get none . Saint Christopherus . THE Christians in old time , pictured a Christian in the forme of a great Gyant , because he must be strong to beare Christ and his truth before men : they feigned he carrieth men ouer the water : by water they mea●● our life , which we cannot come ouer to come vnto heauen , except we be taught by a Christian the truth , they pictured him with a tree in his hand to stay vpon , by the which they meant faith , without which we should often fal : after hee vsed this tree it grew greene : to signifie that Faith exercised with Charity is liuely . His name was called Christopherus , which signifieth bearing Christ : Hee was painted at the entrances of the Churches . The Papists haue conuerted it vnto a Saint , and pray vnto it . Saint George . LIkewise Saint George that killed the Dragon , to deliuer the Kings Daughter from that terrible beast which had destroyed all Capadocia : By Capadocia is ment the world : The Dragon signifieth the Diuell : The Kings Daughter the Church : And Saint George represents Christ : of which fable the Papists haue made a great Saint and pray vnto it . The Papists haue trantfsormed all the heathen Gods of Rome to be their Gods onely by giuing them other names . Pantheon in Rome which was the house of all Gods , is Maria Rotunda , the house of all Saints : In the place of Cibile , mother of Gods ▪ is now placed to Mary . The Temple that was dedicated to Pallas Minerua a Uirgine , is now dedicated Minerua a Uirgine . The Temple of Romulus and Rheimes is now the Temple of Saint Cosmus , and Damian . The temple that was ef Castor and Pollux , is now of Saint Geruais and Protheys , the Heathens had Lucian to heale their eyes : the Papists in stead thereof haue Saint Lucy , and in steed of Ceres God of Corne , now is Saint Pancras : The Heathens had Mars , and Pallas , Gods of Warre : in steed of them the Papist haue Saint George , and Saint Barbera : The Heathen Sea men saw Castor and Pollux at the end of a tempest : the papists in such case see Saint Erenius : as Vesta Virgines could not marry , so the Nunnes may not marry , in the old time they washed to clense sinnes , and now they fillip Holy Water vpon their foreheads to clense sinnes : For the Heathens , Iuno Feronia , they haue Iuno Lucina : For the heathens Iuno Saturnia , they haue Iuno Curies ; For the Heathens Lady of Grace , and Lady of Myracles : the Papists haue our Lady , our Lords Mother , and our Lady of People : The Papists fill their Churches with tables , containing vowes for the help that the Saints haue done for them , as were in the old time , in the heathen Churches , containing the myracles that their Idols had done . Calapine , saith , that Cardinall is the selfe-same that Carneuale ; neither the one nor the other doth attend to any other thing ; then to eate , drinke , sleepe , commit whooredome , banquet , and doe other wicked acts , so many that no tongue can expresse . In place of the foure Gospels , the papists haue put the foure Councels : Nice , Const●ntinople , Ephesus , Calcedon : Then foure Doctors : Ambrose , Augustine , Ierome , Gregory : and foure Bookes , to wit , of Decrees , of Decretals , of Sects , of Clementines , and whosoeuer had a Coule , or a shauen Crowne , might write what they would and it should goe for Gospel ; whereby the Pope hath drawne all things to himselfe , and made himselfe aboue Christ. They will haue Bels , carued Images , Crosses , Lights , Wax , Uessels , and Garments to be ●o vs in steed of Euangelists . Saint Peter was made Pope after his death , which neuer was Pope , nor neuer could be , nor yet was at any time at Rome : so was Saint Ierome made a Cardinall : Saint Iohn Baptist , a Patriarck : And Saint Dominick , and Saint Frances Patriarcks long time after their deathes . They picture Iohn Baptist a terrible fellow , with a fayre sharpe sword in his hand , and all in armour , followed with a number of Sea Rouers called knights of the Rhodes : they baptize no otherwise but by drowning men in the Sea : they doe not make men repent of their sinnes as Iohn Baptist did , but they make them repent that euer they were borne , and driue them for necessitie to dwell in the wildernes : They weare crosses on their breasts , because they cannot beare them in their heart , and to shew them selues crucifyers of others : Iohn dwelt in deserts , but they make deserts : Iohn Baptist liued in Fasting and Prayer , but these in pleasure like Sardanapalas , when they had the Isle of Rhodes , they did that which Turkes would not haue done : Therefore they were driuen thence by Gods iust iudgement : they marry not like Iohn Baptist , but they haue the more harl●ts . Dominick , by the procurement of Innocent the third : Hee at Tholosa quenched the heresie of the Lutherans with maruellous speed : Hee said hee must not dispute , but fell to the busines with fire and sword ; and for this cause he was made a Saint A Spaniard of the inquisition for heresies , accused certaine of the best Spaniards for Lutherans , and said he smelt them , because they gaue almes vnto the poore , and not vnto Fryers : And because they left swearing , and blaspheming of GOD and his Saints , and playing , whore-hunting , and other vices , applying themselues to things graue and profitable , and all day long reade in the Scriptures . Saint Francis was required of his Disciples to giue them a rule of liuing , and he gaue them the Gospell : but his Fryers haue set forth a Booke of conformities , which is preferred before the Gospel ; with the whith if thou compare the Al●oran of Mahomet , thou wilt say the Alcoran is more holy , although in many things they agree : His Fryers were bold to preach , that a Frier once desired to knew in what place Saint Francis was , and therewith ran out of his wits , and was led about all parts of heauen and found him not : at last he came vnto the throne of Diuinitie : where demanding for Saint Francis Christ rose vp from his seate , on the right hand of the Father , and opened his clothes vpon his brest , and S. Francis came out of his side : Then the Fryer came to his wits againe , In the strife for the supremacie , Constantinople said to him it belonged , because with him was the Sea of the Empire : Ierusalem would haue it , because the high Bishop Christ had triumphed there : Antioch would needs haue it alledging that Peter the Apostle there had kept his Sea , and was neuer at Rome , as it may appeare by the booke called quod Petrus nunquam Romae fuit : Hee of Rome , not regarding the saying of Saint Gregory , that he should be Antichrist , that would be vniuersall ouer Bishops , by deceits , gifts , and force , obtained to bee called the chiefe Bishop , the greatest , the highest , vniuersall ; most blessed , most holy , and lawfull successor of Peter and Christ. The Fryers of Dominick and Francis , d ee chiefely apply themselues to sorcery , and witchcraft , and thereby learne euill diuellish Arts : A man may reade that Siluester the second , one of them , got to be Pope , by the help of the Diuell , vpon condition that after his death he should be his : and in our dayes Paul the third , called Pope Farnese , hath not left his like in Astrology , and diuination : it is certainly said , that he beleeued that the soule was mortall : so did Pope Lewes , and Cardinall Chitty . A Gentleman of Uenice and his wife , were in doubt vpon a case of conscience : The woman confessed her selfe in the Church of the Chittines , and opened the matter , praying to bee resolued : The Frier did it as well as hee could : and then hee opened the whole matter to Cardinall Chitty , as it is their old vse to doe : hee commanding him to bee secret , and finding the resolution of the case in the Cannon Law , the morrow the Gentleman came vnto Chitty , and opening the matter , hee commanded him to hold his peace , and tooke him by the hand , and put it into the booke , in the place which hee before had marked for that purpose : Then he bad him tell his tale , & when he had ended , he said , look there where your hand is : The Gentleman read there , and found that which he sought : then forthwith hee fell downe , and worshipped him , as it had been another Christ which knew all secrets . Pasquine saith , hee knoweth ten thousand such trickes by them . Saint Ioyce is patron of fruitfulnes of Children , she hath a Church in France : the Flemings goe vnto her to haue Children and speede of their purpose , for whilst they be on their voyage , she vseth the Priests and Friers , as instruments with their wiues . The Pope in policie sends flattering Courtiers to Francis King of 〈◊〉 , to flatter him in all his actions , to remember him of that Title of Most Chr●●●ian King , which his Progenitors receiued of the Pope , and that therefore hee sh●uld defend the Dignitie of them that gaue him so goodly a Title : and to exhort him , that he should not fa●le to persecute the Lutherans , and that he should fail to Dancing and Banquetting , and to serue Venus , and to Hunting , rather then to sauour Learning , as it seemed he would doe . In the Popes Policie it was decreed , That of all the chiefe Houses in Italie , or elsewhere , there should one euer be a Cardinall , to keepe them in deuotion of the Church of Rome , which they began to forsake for the Gospell , but aboue all things there should be six , or foure at the least , of the Uenetians Cardinals , because a ●umber of those Senators be wittie , and of profound iudgement , least they should slip their heads from the Pope . It was decreed by the Pope concerning Spaine , That the Inquisitors should not be seuere with the Marraines , who denyed the Diuinitie of Christ , but that they should be most cruell against the Lutherans , who denie the Diuinitie of the Pope . They haue made Peace with the Turke , that they may the better maintaine Warre against the Gospell , and to keepe the Christian Princes in Warres and Businesse , that they may not seeke for a Generall Councell for Reformation . There is not one man condemned by the Uenetians , but he is adiudged by fortie Iudges , and the offendor may alledge for himselfe the best he can , yet they suffer a Legate onely to condemne whom he list for the Gospell , and the person accused cannot come vnto his Purgation . Cardinall Fernese made the liuely Picture of his Sister ouer his Chamber dore ; shee was Pope Alexander Borgias his Concubine , and by her honourable meanes , shee made her said brother Cardinall , and after to be made Pope : Her Image goeth currant for the Picture of our Ladie , and the Pictures of our Ladie be made thereby . By the Papists Tradition , the Soule for euerie deadly sinne is to abide seuen yeares in Purgatorie : Moses ordained many Sacrifices for the sinnes of the liuing , but none for them in Purgatorie ; he chideth for weeping for the dead : It is deuised onely to deceiue the people with Trentals and Quarentals , and other foolish Inuentions , full of Couetousnesse : The Scripture biddeth vs remember the poore that be aliue , the Papists bidde vs bring hither for the Soules of your dead Friends and Parents , with crie Miseremini : These Priests and Religious are the Prophets Sa●ke , neuer full ; and Solomons Horse-leaches , and the fire that neuer saith hoa : if thou shouldst giue them the world , they will not be satisfied . The places of Scripture that they ground Purgatorie vpon , are the fift of Mathew : Agree with thine Aduersarie by the way , least thou be cast into Prison , &c. And in the 18. of Mathew ; Hee that owed thee tenne thousand Talents , was deliuered vnto Prison , &c. And in the 12. of Mathew ; The sinne against the Holy Ghost shall not be forgiuen in this World , nor in the World to come . And in the 1. Cor. 13. Stubble and trash , builded vpon Christ , shall be tryed by Fire . And 2. Machab. 12. Macabeus offered two thousand drammes of Siluer for the dead , which bought Beasts which were sacrificed . And Reuelation 14. 21. Those that follow the Lambe are without spot , and no vncleane thing shall enter into heauen : Therefore we must be purged with Purgatorie before we can come there . Thomas Aquine confessed hee could not finde Purgatorie in the Scriptures , yet hee would haue it beleeued . The Doctrine of Purgatorie is the greatest Blasphemie that is vnto Christ. Boniface the ● eight made a Decree , That euery worldly creature should be subiect vnto the Pope , vpon paine of Damnation . Pope Alexander Borgias lay with his naturall Daughter Lucrece , with whom also Duke Valentine , his brother , lay . The Friers lay with the Nunnes , and with Lay-sisters , and taught them to murder yong Babes , least they should be discouered ; or teacheth them how they shall not conceiue with child , or to destroy it in her body : Some of them make Women to poyson their Husbands : some of them haue giuen meate to a whole household to make them to sleepe , that he might not be seene to goe to the good wife , and thereby hath killed them all : One faineth our Ladie doth Miracles , to get Offerings ; another persecuteth the Truth , because he would be a Bishop : Another false knaue , in Confession , caused a woman to giuen him her money in keeping , and then denyed it . They sit toting in the bosome of simple yong maids which come vnto them to shrieue : others , in confessing the sicke , cause them to leaue their goods vnto the Monasterie , and depriue their wiues and children . A Can●n of ●urney after his death left a Booke , wherein hee had noted the Names and Houses of two hundred women of the chiefest of that Citie , whome he had enio●ed at his pleasure . A Fryer in Fris●land had put into the h●ads of foolish women this opinion , That they must giue vnto the Church the tenth Night , as they doe vnto their Husband . A Fryer , with a poysoned Host , brought vnto his death Henrie , the seuenth Emperour of that Name . Thus much out of Pasquine in a ●rance ; wherein , if thou be disposed , thou shalt find euery thing that I haue set downe , and much more : which , least I should be too tedious , I haue omitted . The Trayterous Practises of the Papists against Queene ELIZABETH , during her Raigne , and of Gods Preseruations towards her . THe most iust and apparant Iudgements of God vpon persecuting Papists , which haue shed the innocent bloud of poore Protestants , hath beene declared : Wherein not onely in other Countries God hath manifested his indignation against them , but most especially in this Realme , you haue seene the Uiall of Gods wrath powred vpon the most part of the Persecutors in Quéene Maries time ; especially vpon the Persecuting Clergie , who all fell into the pit that they had digged for others . As for Bonner , whose Iudgement is not yet declared , hee dyed in Prison , and was buried in a Dunghill : And as for Doctor Story , as great a Persecutor as Bonner , you may reade of his iust Iudgement in this Historie following ; how he was drawne from the Tower to Tyburne , and there hanged and quartered for Treason . Tyburne was long time after called Stories Cappe . If wee doe but consider the vnhappinesse of Q. Maries Raigne , together with the prosperous and long Raigne of Queene Elizabeth , it is easie to see the louing countenance of God ●uer the Protestants , and how God bendeth his browes against the Papists : And as sure as God hath ouerthrowne them heere in this Realme , beyond the expectation of any man , so certainely will the Almightie God ●●nfound the whole Pope-●ome at his time appointed ; how vnlikely soeuer it seemeth vnto the carnall-eyed Papist , that will not see the Prophesies of the Spirit of God , which most plainely fore-shew the same . But now touching the Historie of Queene Elizabeths Raigne . In the yeare 1569 , Pope Pius the fift sent Nicholas Morton Doctor of Diuinitie , an Englishman , into England , to admonish certaine Noblemen that were Papists , That Queene Elizabeth was an Heretike , and therefore by Law hath lost all Dominion and Power , and may freely be accounted as an Heathen and Publican , and that her subiects are not from henceforth bound to obey her Lawes and Commandements . Whereupon presently the Earles of Northumberland and Westmerland rebelled against the Queene in the North : but the Earle of Suffex was sent into the North , being appointed the Queenes Lieutenant generall , who proclaymed them Traytors : and he sent out to all such Gentlemen as he knew to be her Maiesties louing subiects ; which came vnto him with such a number , as he was able to make aboue 5000. horsemen and footmen : and being accompanied with the Earle of Rutland , his Lieutenant ; the Lord Hunsdon , Generall of his Horsemen ; William Lord Eure , leader of the Footmen ; and Sir Raph Sadler , Treasurer ; Sir George Bowes was made Marshall of the Armie . When the Armie was comming to Durham , the Rebels fled to Exham ▪ The night before they came to Exham , the Rebels were gone to Mawarth ; where they counselled with Edward Dacres concerning their owne weakenesse , being they were pursued of the Earle of Sussex , seuen thousand strong : and moreouer , the Earle of Warwicke , the Lord Clinton , Lord Admirall of England , and Lord Uicount Herford , with an Army of 12000. ●ut of the South , being not farre behind them at Browne-bridge . The next night the Garles of Northumberland and Westmerland , with sundry principall Gentlemen , fled vnto Hatlew in Scotland : The other Rebels were shortly after taken by the Earle of Sussex , and 66. of the name of Constables , and others , executed at Durham ; amongst whom was an Alderman of the Towne , and a Priest , called Parson Plomtree . Then Sir George Bowes Marshall executed many in euery Market Towne and other places betwixt New-castle and Wetherby , six myles in length , and foure myles in breadth . And Leonard Dacre hauing raysed a great number of people , the Lord Hunsdon set vpon him , and slew manie of his people , and ●orc●d them to flye into Scotland . Symon Digby , Iohn Fulthroppe Esquire , Robert Peniman , and Thomas Bishop Gent. were drawne from the Castle of Yorke to Knaues●er● , and there hanged and quartered . Then they went with all their power into Scotland , and burnt , ouerthrew , and spoyled all the Castles , Townes , and Uillages before them , aboue fi●tie strong Castles and Piles , and aboue three thousand Townes and Uillages , and they tooke many Prisoners , and returned sa●ely . Also a Conspiracie was made by certaine Gentlemen and other in the Countie of Norfolke , whose purpose was vpon Midsummer day , at Harlstone Faire , with the sound of a Trumpet to haue raysed a number , and then to proclayme their pretence . This matter was vttered by Thomas Kete vnto Iohn Kensey , who sent the said Kete vnto the next Instice , before whom he opened the whole matter ; whereupon Drew Drewrie apprehended Iohn Throgmorton , and many Gentlemen of the Citi● of Norwich and the Countrey of Norfolke : at the next Sessions ten of them were indited of Treason , and Iohn Throgmorton , Thomas Brooke , and George Dedman hanged , drawne , and quartered . Doctor Sanders de visibili Monarchia , lib. 7. pag. 730. sayth , That the purposes and endeuours of these Noblemen were to be praysed , which wanted not their certaine and happie successe ; for though they were not able to draw the Soules of their Brethren out of the pit of Schisme , yet both they themselues nobly confessed the Catholike Faith , and many of them gaue their liues for their Br●thren , which is the highest degree of Charitie : the rest of them rescued themselues from the Bondage both of Schisme and Sinne vnto the Freedome wherewith Christ hath made v● free . And in his Booke of Motiues he calleth these Martyrs ; to wit , the Earle of Northumberland , Doctor Story , Felton , the Nortons , M. Woodhouse , M. Plumtree , and so many hundreds of the Northerne men . The said Nortons were Thomas Norton and Christopher Norton of Yorkeshire , and they were hanged , beheaded , and quartered for Treason , for the late Rebellion in the North. The said Felton was one Iohn Felton , which this yeare was drawne from Newgate to Paules Churchyard , and hanged before the Bishops Pallace Gate , cut downe aliue , bowelled , and quartered , for hanging a Bull from the Pope for the Excommunicating of the Queene , at the Gate of the Bishop of Londons Pallace . And the afore-mentioned Doctor Story was that cruell Story that burned so manie in Queene Maries time : who the first of Iune , this yeare 1571. was drawne from the Tower of London to Tyburne , and there hanged and quartered . And in his seuenth Booke , page 734. he sayth , The fulnesse of the Apostolike Power hath declared the said Elizabeth an Hereticke , and a fauourer of Heretickes , and that such as adhere vnto her , haue incurred the Sentence of Anathema : And that she is depriued of her Right of her Kingdome , and of all her Dominion , Dignitie , and Priuiledge , and that the Nobles , People , and Subiects of the Realme , and all others that haue made Oath vnto her ▪ are assoyled for euer from such Oath , and all dutie of Allegeance , Fidelitie , and Obedience , by the Authoritie of the Popes Sentence , whereby he hath depriued her of her Kingdome , and forbidden all the Nobles , People , and Subiects , and others aforesaid , that they be not so bold to obey her or her Lawes , and whosoeuer doth otherwise , hee hath bound with like Sentence of Curse . And Bristow in his sixt Motiue , fol. 31. They miserably forget themselues , who feare not the Excommunications of Pius the fift , in whom Christ himselfe hath spoken and excommunicated , with as great power as S. Paul excommunicated : and Christ hath done Miracles by him , euen as S. Paul did Miracles . And in his 40. Motiue he sayth : When the Pope doth duly discharge vs from subiection , and the Prince offender from Dominion , he doth it with such griefe of heart , as if a man should cut off from his bodie , to saue the wholesome most principall , but rotten part thereof . And Sanders , lib. 7. fol. 744. he calleth Felton an honorable Martyr ; for he was led with the loue and zeale of the Catholike Faith : when hee saw that the desperate health of his Country could not be restored but by some most bitter medicine , would not suffer the sentence of the Pope should be hidden from his Countrymen : And there he calleth Doctor Story a noble Martyr ▪ saying : When he was arraigned of high Treason , for conspiring with certaine of Antwarpe against the Quéene , attempting to change the schismaticall Religion , which now raigneth in England , vnto the Catholike Religion ; being brought vnto the Barre , he onely pleaded vnto the Iurisdiction of the Court , denying that the English Iudges had any power ouer him , being no Subiect to the English Queene , but rather to the King Catholike ; and hee expounds his meaning to be , because hee very well knew , that the Queene of England , by the declaratorie Sentence of the Pope , was for manifest Heres●e depriued from all Right of Kingdome , and that therefore no Magistrate created by her , or adhering vnto her , could be acknowledged by him , least himselfe also should be bound with the same Curse . And further , there were many Seminarie Priests , which laboured by all persuasions that might be to iustifie the foresaid Excommunication of Pope Pius , and to withdraw the Quéenes subiects hearts from their true obedience : of whom , manie of them were taken and committed vnto Prisons , as follow : Edmund Campion . EDmund Campion , was a chiefe champion for the pope : he was committed vnto the Tower : he would neither deny nor confesse the Quéenes supremacy nor iusti●●e , neither deny the power & iustice of the popes excōmunication , nor commend , nor discommend the doctrine of Sanders & B●istow , as before : but answered so cunningly , that nothing could be made thereof : He was after disputed withall touching all points of Religion , by the Deame of Paules , and the Deane of Windsor , and diuers other diuines , but because all their arguments and reason in this book before are moresuff● c●ently handled many times : I referre the Reader vnto the booke of the report thereof . Thomas Forde , Iohn Shert , Robert Iohnson Priests . THese were executed at Tyburne the 28. of May , because they were sent as instruments , for , and in the behalfe of the Pope , in the aforesaid disloyall & tray●erous cause : they were drawne vpon hurdles from the Tower vnto the place of execution : when they were come beyond Saint Giles in the field , there approched vnto the hurdle one of their fect , a Priest as himselfe hath confessed , who said vnto the prisoners , O Gentlemen , be ioyfull in the blond of Iesus Christ , for this is the ●ay of your triumph and ioy : and further he said vnto the prisoners , I pro●ounce a pardon vnto you : yea I pronounce a full remission and pardon vnto your soules : Wherevpon he was apprehen●●d , and ▪ th● Sheriffe asked him what he was , he answered , that he was the voice of a cryer in the wildernes , and that hee was sent to prepare the Lords way : wh●revpon h● was carried to Newgate : where he confessed himselfe a priest , and that he had long so dissembled , and that he would now doe so no more . When they were brought vnto the place of execution , Thomas Ford , was first brought vp into the Cart : He said , he did acknowledge the Queenes Maiesties supremacie in all things temporall ▪ but as concerning Ecclesiasticall causes , I deny her , that onely belongeth vnto the Uicar of Christ the Pope : Hee granted to nothing , but shewed himselfe an impious and obstinate Traytor : he refused to pray in the English tongue , mumbling a few Latine prayers , and desired those that were ex domo Dei , to pray with him and so died . Iohn Shert , was brought from the ●urdle vnto the gallowes , as Ford hanged there , he held vp his hands vnto him , and said , O swéet Tom ! O happy Tom ! O blessed Tom ! Then Ford was cut downe , and brought vnto the place where hee should be quartered : Then looking downe from the Cart , vnto the dead body , hee knéeled down , & held vp his hands vnto it , saying againe : O blessed Tom : O happy Tom : thy swéet soule pray for me : O deere Tom , thy blessed soule pray for mee . Then the Sheriffe had him aske the Quéene forgiuenes , and he might receiue her princely mercy : He answered , what M. Sheriffe shall I saue this fraile & vile carkasse , and damne mine own soule : No , no , I am a Catholick , in that faith I was born , in that faith I will die & heare shal my bloud ●eale it : Then said M. Sheriffe , is this the fruits of your religion , to knéele vnto the dead body of thy fellow , & desire his soule to pray for thee : What can it profit or hinder thee , pray to God , & hee will help thee : he answered , this is the true Catholick religion , and whosoeuer is not of it is damned : I desire his so●le to pray for mee : The most glorious Uirgine Mary pray for me ; and all the holy company in heauen to pray for mee : Then the people cryed away with the Traytor : Then the Sheriffe said : O Sherte , forsake the whoore of Rome , that wicked Antichrist , with all his abhominable blasphemies and tr●acheries , and put thy whole confidence in Iesus Christ : Then he said , O Master Sherife , you little remember the day when as I and you shall stand both at one Barre , and I shall witnesse against you that you call that holy and blessed Uicar of Christ , Whore of Rome : then he said his prayers in Latine ▪ and the Cart was drawne away . Robert Iohnson likewise would not aske the Quéen pardon , affirmed the Pope to be the head of the Catholike Church , and would not say his prayers in English ; and when he had said them in Latine he died . Luke Kirbie , William Filbie , Thomas Cottom , and Lawrence Richardson . THese were executed at Tyburne : vpon the thirtéenth day of May they were brought from the Tower of London vnto the place of execution : first , William Filbie was brought vp into the Cart , being asked whether he would acknowledge the Quéen supreme head of the Church of England ; no ( quoth he ) I will acknowledge no other head of the Church then the Pope onely . He prayed that God wold incline the Quéens heart to be mercifull towards the Catholikes , of which societi● he was one . They opening his bosome ●ound two crosses in it , which were holden vp and shewed vnto the people , and besides that , his crown was shauen ; so after a few Latin prayers , the Cart was drawne away . The next was Luke Kirbie : one charged him , that when he was at Rome he deliuered him certaine silke pictures , which he said were hallowed by the Pope ; and you told me what indulgences were allowed by th●m● one of them , which was a Crucifix , you gaue mee , the other you willed mee to deliuer vnto your friends at Reimes and in England , and you gaue me two Iulios to goe into the Citie to buy more , and when I had bought them , you tooke thrée or foure of the fairest from me , promising to get them hallowed at the next benediction , which he confessed to be true : he affirmed that the Pope had power to depose any Prince from his Kingdome , if he fall by infidelitie . He would not repent and aske the Quéene pardon though vpon that condition he might haue bin discharged : he would not pray in English : the preacher desired him to say a prayer after him , and if he could find any fault therein he should be resolued ; O ( quoth he ) you and I be not of one faith , therefore I should offend God if I should pray with you ; so saying his Pater noster in Latin , he ended his life . Then Lawrence Richardson was brought vp to be executed : he confessed himselfe a Catholike , and that he would beléeue in all things as the Catholike Church of Rome did , and he allowed the only suprema●ie vnto the Pope ; and after certain Latin prayers said he died . Then was Cottom brought vp : he looking vpon the bodie of Lawrence Richardson , lift vp his eyes and hands , and said , O blessed Lawrence pray for me , thy blessed soule Lawrence pray for me . The Preachers and people rebuked him , saying , that he ought to pray vnto none but God ; he answered , he was assured that Lawrence will pray for him : he denied to repent and aske pardon of the Quéen . When he had said his Pater noster and an Aue Maria he ended his life . As before is declared the rebellions in England by the seducing of wicked spirits , so not long after followed an open rebellion in Ireland : they tooke armes and came into the field against her Maies●ie , and her Lieutenants with their forces vnder banners displayed , inducing many simple people to follow them in their trayterous actions , being bent to haue deposed the Quéens Maiestie from her crowne , and to haue trayterously set into her place some other whom they liked , yet by Gods power giuen vnto her Maiesty they were quickly vanquished , some few of them suffered by order of the law , but the greate●t part vpon confession of their fa●lts were pardoned : some of the principall escaped into forreine countries . These notable Traytors and Rebels informed many Kings Princes , and States , especially the Pope , from whom they all had first secretly their comfort to rebell , that the cause of the flying was for the religion of Rome , and maintenance of the Popes authoritie , whereas the most of them before they rebell●d , liued notoriously euill : out of England fled Charles Neuill Earle of Westmerland , who was vtterly wasted by loosenes of life , and how afterward his body was eaten with vlcers of lewd causes all his companions did see . Out of Ireland ran Thomas Stukely a defamed person thorough out all Christendome : he fled out of England for P●racies , and out of Ireland for treason : these two were the first ring-leaders to the rest of the rebells , the one for England , the other for Ireland ; yet it liked the Pope to fauour their treasons , and to animate them to continue their wicked purposes , to wit , to inuade Queen Elizabeths Realme with forren forces : hee thundred out B●lls , excommunications ▪ & other publike writings , denouncing her not to be the Queene of the Realme , commanding her subiects , vnder paine of excommunication to depart from their alleagean●es , authorizing and prouoking all persons within both her realmes to rebell ; and vpon this vn●hristian warrant all those that were fled , and such as had forsaken their natiue countrey haue many yeares runne vp and downe from countrey to countrey to gather forces and money for forces , and to 〈◊〉 Princes to make warre vpon their natiue countrey , some practising secretly to murther the Quéene , and very many with publike infamous Libels , full of poysoned lyes , did séeke to vphold that Antichristian warrant of the Popes Buls . And for better furtherance of these intentions , they deuised to erect certaine schooles , which they called Seminaries , to nourish persons disposed to sedition , that they might become séedmen , in the ●illag● of sedition , and to send them secretly into England , and Ireland , vnder secret maskes , some of priesthood , some of other inferior orders of the meaner sort , being called Seminaries ; and the ●ancor sort , Ies●ites , bringing with them , hallowed Wax , their Agnus Dei , many kind of beades , and such like , labouring secretly to perswade the people , to allow of the popes foresaid Buls ▪ and of his absolute authoritie ouer all Princes & Countreyes : And if this trayterous and crafty course , had not by Gods goodnes been espied , and stayed , there had followed horrible vprores in the Realmes : for as many as should be perswaded to obey the Popes warrant , must needs b●e secret traytors , & there should haue wanted nothing but power and opport●nitie to be open traytors : but God of his goo●nes discouered some of these seditious seedmen of rebellions : and when they could not be moued to repent of their trayterous determinations , they were iustly condemned , for adhering vnto the capitall enemy of her Maiestie , and her crowne : The Pope who hath not only been the cause of two rebellions already in England , and Ireland : but in Ireland did manifestly maintaine his owne people : Captaines and souldiers vnder the banner of Rome against her Maiestie . And further those Traytors prouoke newly other seditious persons secr●t●y to enter into the Realme to reuiue the execution of the Popes Bulles , pretending when they are apprehended , that they came into the Realme onely by the commaundement of their Superiors the heads of the Ie●uits , to whom they are bound by Ooth against either King or Country , and that their comming is to informe , and reforme mens conscience from errors , in some points of Religion as they shall thinke meete : but it is manifestly prooued , that their labour is secretly to win al people , with whom they dare deale , so to allow the Popes Buls and Authority , and be discharged of their Allegeance , and to be well warranted to take armes against her Maiesty when they shall bee thereunto called , and to be ready secretly to ioyne with any Forraine force that can be procured to inuade the Realme : whereof they giue great comfort of successe . And because most euident perils would follow , if these virmine were suffered to creepe by stealth into the Realme , and spread their poyson therein , therefore doe they most iustly suf●er death as Traitors . One of their compaine , Doctor San●ders a lewd Scholler and subiect of England , a fugitiue , a principall conspirator with the traytors and rebells at Rome , was the Popes Legat and commander and treasorer for those warres aforesaid , passing into Ireland , openly by writing he gloriously auowed the Popes Bull , as is before declared ; but God plagued him with a strange death , who wandring in the mon●ntaines in Ireland without succour , died rauing in a frensie . The miserable Earle of Desmond being a principall doer in the rebellion in Ireland , secretly wandring without succour , as a miserable beggar , was taken by one of the Irishrie in his Cabbin , and his head cut off from his body : an e●d due to such an arch-rebell . Iames Fitz Morrice the first traytor in Ireland ▪ next vnto Stukeley , was slaine by an Irish yong Gentleman as he went to burne his fathers countrey . Desmount brother vnto the Earle a blondie faithlesse traytor and a notable murtherer of his familier friends , who likewise wandring to séeke some prey like a Wel●e in the woods , he was taken and beheaded , as he had vsed others , being , as he thought , sufficiently armed with the Popes Bulls , and an Agnus Dei , and a notable ring hanging about his neck , sent from the Popes ●●●ger . Iohn Someruile a furious yong man , of Warwick shire : of late he was discouered and taken in his way , comming with a full intent to haue killed the Quéen : he confessed his attempt , and that he was moued thereunto in his wicked spirit , by inticements of certaine seditious and trayterous persons his kinsemen and allies , and by often reading of sundry seditious vile bookes , lately published against the Quéenes Maiestie . William Parry his treasons against Queene ELIZABETH . HEe had committed a great outrage against a Gentlem●n , one M. Hare of the Inner Temple , meaning to haue murdered him in his owne chamber , for which he was iustly conuicted ; wherefore he went beyond Sea , and subiected himselfe vnto the Pope , and vpon conference with certaine Iesuits , he conceiued his detestable treason to kill the Quéene , which he vowed himselfe by promise , letters , and vowes to performe it , and so returned vnto England in Ianuary 1583. and put in practise diuers times to execute his diuellish purpose . Pretending that he had matter of great importance to reueale vnto the Quéen , he obtained secret accesse vnto her Maiestie , she hauing then but one Councellor with her , who was so farre distant as he could not heare his spéech : he shewed her Maiestie his procéedings with the ●esuits , and one Thomas Morgan a fugitiue at Parris , who perswaded him to kill her Maiestie , saying that his only intent of procéeding so farre with ●hem was but only to this end , to discouer the dangerous practises deuised and attempted against her Maiestie , by her di●loyal subiects , and other malicious persons in forren parts ; but afterward it appeared most manifestly by his owne confession , and by his dealing with one Edmund Neuill Esquire , that his intent in discouering the same in such sort as he did , was but to make the way the easier vnto his most diuellish purpose . The Quéen suffred him diuers times to haue priuate conference with her , ●& offered him a most liberal pension , yet notwithstanding he did vehemently importunat the said Neuill to be an associate vnto his wicked enterprise , as to an action lawfull and meritorious : but the Almighty God that was protector of her Maiesty , euen from her cradle , so wrought in Neuils heart , as he was moued to reueale the same vnto her Maiesty , whereupon the examination of the matter was committed vnto the Earle of Leicester , and Sir Christopher Hatton ; vpon the examination whereof , when Parrie saw the said Neuill so to declare the truth , and so constantly affirme the same , he confessed all , saying : that comming vnto the chamber of Thomas Morgan aforesaid , one greatly beloued and trusted in the Papists side ; he broke with me that I should vndertake to kill the Quéen , I told him it would be easily done if it were lawfully done and warranted in the opinion of som learned Deuines : then I was resolued by Deuines , and I went so farre by Letters and conferences in Italie , that I could not goe backe , but promised faithfully to performe the enterprise , if his holinesse would allow it , and grant me remission of my sinnes : then I confessed my selfe vnto a Iesuite , and tooke his aduice in the matter , who most louingly imbraced and commended me : then I wrote a Letter vnto the Pope to require of him absolution of my sinnes , in consideration of so great an enterprise vndertaken , without promise or reward : then I went vnto the Popes Nuntio , and read the letter vnto him , and inclosed and sealed it , he promised me to procure answer from the Pope , and louingly imbraced me , wished me good spéede , and promised me that I should be remembred at the Altar . Then he said he comming to England , hee got accesse vnto the Quéene , as before : then came Letters into England vnto me from Cardinall Como , whereby I found the enterprise commended and allowed , and my selfe absolued in the Popes name of all my sinnes , and willed to go forward in the name of God. That Letter I shewed vnto some in Court , who imparted it to the Quéene , notwithstanding it confirmed my resolution to kill her , and made it cleere in my conscience that it was lawfull and meritorious . When I looked vpon her Maiestie , and remembred her many excellencies , I was greatly troubled , yet I saw no remedie , for my vowes were in heauen , and my letters and promises in earth : after Doctor Collens book was sent me out of France , it redoubled my former conceits ; euery word in it was a warrant to a prepared minde : it taught that Kings may he excommunicated , depriued , and violently handled : it proueth that all wars , ciuill or forren , vndertaken for religion , are honourable , whereupon hee was condemned of treason , and drawne vpon a Hurdle from the Tower vnto the Pallace of Westminster , where he was executed . Francis Throgmorton . HIs confession was to this effect : When I was at Spaw in the Countrey of Liege , I entred into conference with one Ienney a notorious traytor , touching the altering of the State of the Realme here , and how the same might be attempted by forreign inuasion , and to the like effect I had sundry conferences with Sir Francis Englefield in the Low Countries , who daily solicited the K. of Spaine to inuade the Realme , and I continued practising against her Maiestie and the State by letters betw●ene Sir Francis Englefield and my selfe , and I acquainted Sir Iohn Throgmorton my father with my trayterous practises , who disswaded me from any further medling with these practises , but by my fathers aduice I made a Catalogue of all the Noblemen and Gentlemen that were Catholiks , and did discribe the hauens of this Realme for landing of forces . He confessed that he was acquainted by his brother Thomas Throgmorton with a resolute determination for inuading of the Realme , and that the Duke of Guise should be the principall executor of that inuasion , to the intent to prepare by force the Quéens tolleration in religion for the Catholiks ; and if her Maiesty should refuse so to doe , to remoue her from her crowne and state , and that the Duke of Guise had prepared the forces , but there wanted money and assistance of the Catholiques in England , to ioyne with forreigne forces : for money messengers were sent , both to Rome and Spaine , and the Spanish Ambassadour gaue out that the King his Master would not only make some notable attempt against England , but would beare halfe the charge thereof ; and an especiall messenger was sent into England , vnder a counterfeit name from the confederats in France , to signifie here the plot and preparation that was there , whereupon I tooke vpon me to be a follower and meanes for the effecting thereof amongst the confederats in England , with the helpe of the Spanish Ambassador , knowing that he being a publique person might deale therein without perill , and that the Duke of Guise made speciall choice to land in Sussex , about Arundell , for the néere cut from Fraunce , and for the assured persons to giue assistance , and I shewed the whole plot of the hauens for landing to the Spanish Ambassadour , who did incourage me therein : also there was sent ouer from the confederates beyond Sea , into ●ussex , Charles Pager , vnder the name of Mope , alias Spring , and that the Spanish Ambassador was made priuie vnto his comming , and it was to view the hauens and countrey for landing such forreigne forces about Arundell , and to conferre with certain principal persons for assistance , and he confessed that there was a deuice betwéene the Spanish Ambassador and him , how such principall Recusants within the Realme as were in Commission for the peace in sundry countries , might vpon the bruit of landing the forreigne forces , vnder colour of defence of her Maiestie , leuie m●n to ioyne vnto the forren forces ; whereupon he was iustly condemned . The Earle of Northumberland . HEe had a hand in the rebellion in the North , as well as his brother , and behaued himselfe diligently in the managing of those treasons , yet the Quéen was content to remit all , and accept him againe , both in honour and fauour , yet he after entred into a new plot for the inuading of the Realme , and ouerthrow of the gouernment of religion , and to endanger her Maiesties person , and put her from her Kingdome , being a conspirator in Throgmortons treasons : it was concluded by the Pope that the state of Christendome stood vpon the stoute assayling of England , and that it should be inuaded with twenty thousand men , at the charge of the Pope and other Princes , and that her Maiestie should be deposed , and some English Catholike elected King , and that many Priests should come into the Realme to win a number vnto the Catholike faith to ioyne , if opportunity serued , either with forrain inuasion , or with tumults at home . The head Preacher at Narbon in Prouence , told an English-man that England should be inuaded by a forrain King , and the Popish Religion restored , and that Priests dispersed themselues in England for the better strengthening of the parties . One Paine executed for treason , confessed that this Realme could not continue in the State wherein it was , because the Pope had a speciall care therof , and would in short time , eyther by forren Princes , or by some other meanes , worke a change of things here . The Duke of Guise two yeares did solicite the Pope and other Princes , to supply him with forces to inuade this Realme . There was found about a Iesuite that was taken vpon the Sea , a discourse that the Earle of Northumberland , and all the Catholike Lords and Gentlemen in the North parts will assuredly ioyne with forren forces , and therein it is also affirmed that the Priests , dispersed within the Realme , can dispose of the Catholikes of the Realme , as they shall be ordered , and that the Popes excommunication should be renued and pronounced against her Maiesty , and all those which shall take her part , and that all such should be holden as traytors which did not ioyne with the Army by a day . It was proued that the Earle had conference with the foresaid Charles Pager , comming ouer about the practise and prosecuting of the said enterprise , and that the ●arle secretly receiued him into the Gallery at Petworth , where the Earle conferred with him an houre , from whence Paget was conueyed backe into the towne , where he lodged all night , and the next night he was conueyed secretly vnto a Lodge in the ●arls Park at Pe●worth , where he was kept with all secrecie eight dayes , and the seruant which conueyed him was enioyned by the Earle in no wise to discouer him , and Charles Paget returning from Petworth , took shipping again to goe beyond Sea. Paget tolde William Shelley of Michelgroue in Essex ▪ Esquire , that forreigne Princes would seeke reuenge against her Maiestie , of wrongs by her done against them , and would take such opportunitie as might 〈◊〉 serue them , and that the Duke of Guise would be a dealer herein , and that the Earle of Northumberland would be an assistant vnto them , willing Shelley whatsoeuer should happe● , to follow the Earle of Northumberland , and that the Duke of Guise had forces in readinesse for the altering of religion here in England , and that the Catholikes would all ioyne for so good a purpose , for that it would be a meanes to reform religion : he said the stirre would be in the North parts ▪ because Sussex was not conuenient in regard there was no safe landing there ▪ and that it was so 〈◊〉 Lond●n , and that when any stirre should be the Earle of Northumberland would goe into the North parts , and when the Earle perceiued that all this was come to light , he killed himselfe in the Tower , with a Pistoll charged with thrée Bullets . Anthony Babington , with thirteene young Gentlemen more . THese conspired the death of Quéene Elizabeth : they swore they would set the Pope in h●s former state in England , or else die the death , and they combined and confederated themselues by vow and oath , in a most horrible enterprise , by murther to take away the life of her Maiesty , wherefore they were iustly condemned , and executed . The story of the Spanish Fleet , Ann. 1588. THe said Fléet was a preparing thrée or foure years , and being in full perfection came into our seas , with such mighty strength , as no nauy of England or Christendom could abide their ●orce . And to make the intended conquest of this realme sure , to the same should also haue ioyned the mighty armie which the Duke of Parma had made ready in the Low-countries , which Army should land in this realme , and so both by sea & land this realme should be inuaded , and a speedy conquest made thereof , whereupon it was gathered that neither by sea nor by land there could be much resistance made , & that there would be a strong party in this realme of papists to ioine with the forrein forces ; but within eight or nine daies of the appearance of the popish so great a nauie vpon the coast of England , it was forced to flée from the coast of Flanders neer Callice , towards the vnknown parts of the cold North , and all their hope of an imagined conquest was quite ouerthrowne . It could procéed of no reason of man , nor of any earthl● power , but onely of God , that such a worke , so long time a framing , to be so suddenly ouerthrown . Before this Army of Spaine was ready to come forth vnto the seas , there were sundry things printed , and sent into this realme , to not●fie vnto the people that the realme should be conquered , the Quéene destroyed , and all the Noble men & wealthy that did obey her , & would withstand the inuasion , should be with all their families ●ooted out , and their liuings bestowed vpon the Conque●ors , and a new Bull was published at Rome by the Pope , whereby the Quéen was accursed , and pronounced to be depriued of her Crowne , and the inuasion and conquest of the Realme committed by the Pope , to the King Catholick , which was the King of Spaine , to execute the sam with his armies , both by Sea and Land , and to take the crowne vnto himselfe , and there was a large explanation of this b●ll , written by Cardinall Allen , calling himselfe therein the Cardinall of England , and a number of them were sent ouer ready printed into England , most bitterly written against the Queene , and her Father King Henry the eight , and her Nobi●itie and Councell . In the Fleet were aboundance of Princes , Marquesses , Condez , and Do●s , which came to haue possessed the roomes of all the Noble men in England , and Scotland . Don Brnardin Mendoza , in an open assembly did say in a brauerie , that the young King of Scots , whom hee called a boy , had deceived the King of Spaine : but if the Kings Nauy might prosper against England : The King of Scots should loose his Crowne , when the brute was brought of the Spanish Fléet , and of the Armie of the Sea coast of Flanders , with their shippings . Charles Lord Howard , Lord High Admirall of England , who is of the most Noble house of the Duke of Norffolke , had the charge of the greatest company of the Quéenes Ships : an other company were appointed to remaine with the Lord Henry Seymer , second Sonne to the Duke of Somerset , and brother to the Earle of Hertford : these continued in the narrow Seas betwixt England and Flanders , to attend the Duke of Parmas actions . A third company were armed in the West part of England towards Spain , vnder the conduct of Sir Francis Drake , but after it was vnderstood , that the great Nauy of Spaine was ready to come out of Li●b●ne , my Lord Admirall was commaunded to saile with the greatest ships to the west parts of England to ioyn with Drake , whom he made Uice-admirall , and the Lord Thomas Howard , second Son vnto the Duke of Norffolke , and the Lord Sheffield , with a great number of Knights , went with the Lord Admirall . When the Popish Army came vnto the Coasts of England , it séemed so great , that the Englishmen were astonied at the sight of them ; yet the Lord Admiral and Drake hauing but fifty of the English ships out of the hauen of Plimouth , they ●uriously pursued the whole Nauy of Spaine , being about 160. ships : so that with the continuall shot of the English one whole day , the whole Nauy fled without returning : and after the English Nauy being increased to an hundred ships , renued the fight with terrible great shot all the whole day , gaining alwaies the winde of the Spanish Nauy , and for nine daies together forced them to flye , and destroyed , su●ke , and tooke in thrée daies fight , diuers of the greatest shippes , out of which great numbers were brought to London , besides many that were killed and drowned , and many were brought vnto other parts of the realme ▪ to the great dissh●nour of Spaine : in which fight the Spaniards did neuer take nor sinke any English ship or boate , or breake any mast , or tooke any one man prisoner , so that some of the Spaniards let not to say , That in all these ●ghts Christ shewed himselfe a Lutheran . The King of Scots gaue straight commaundement vpon all his Sea coasts that no Spaniards should be sufferd to land in any part , b●t that the English might be relieued of any wants . The Popish Fleet was by tempest driuen beyond the Is●es of Ork●ay , in an vnaccustomed place , for the young Gentlemen of Spain , which had neuer felt storms and colde weather : about those northerne Islands their Marriners and Souldiers died daily by multitudes , as by their bodies cast vpon the land , did appeare . And after twentie daies and more , hauing spent their time in miserie , then as they returned homeward the Lord ordained the windes to be so violently contrarious , that the Nauy was disse●ered vpon the high Seas , west vpon Ireland , and a great number of them driuen vpon sands , dangerous bayes , and rockes , all along vpon the north and west parts of Ireland , in places distant aboue an hundred miles asunder : whereby we may see how God fauoured the iust cause of Q. Elizabeth , in shewing his anger against those proud boasting enemies of Christs peace , and she and her Realme professing the Gospell of Christ , are kept and de●ended : according to the Psalme , vnder the shadow of his wings from the face of the wicked that sought to afflict her , and compasse her round about to take away her soule . Iohn Weldon , William Hartley , and Robert Sutton . IOhn Weldon Priest , was borne at Tollerton in Yorkshire : he was indicted of ●reason in Middlesex ; first he took exception to the indictment that it was false , then to the Iurie , that they were vnfit men to try him , because they were Lay men , and vnto the whole Bench as vnworthy to bee his Iudges , because hee did know them to be resolued before hand to condemne all Catholikes brought before them : He acknowledged himselfe to bee a Priest , and therefore not triable by the Common Lawes . Whereupon persisting in that hee would make no answere , and his Treasons manifest , he was condemned to be hanged , drawne and quartered . William Hartly Priest was condemned for the same treasons that Welden was : it was proued that he sent a Letter to Paris to Seminary Priests , importing the full resolution of the said Hartly and some other of his confederats ( immediatly vppon the landing of the Spaniards ) to haue surprised the Tower of London , and to haue fired the Citie : he affirmed , that if the Pope doe depriue the Quéene and discharge her subiects of their obedience , and send an armie to restore the Roman Religion in England , he would pray that the Roman armie might preuaile in that case , and in that faith he would spend ten thousand millions of liues , if hee had them , whereupon hee was likewise condemned to bee hanged , drawne and quartered . Robert Sutton Priest was indited for the same treasons : he said the Quéen was supreme gouernour within her Highnesse Dominions , ouer all persons , but not ouer all causes : he was found guiltie ▪ and had his iudgement as the rest . It was proued that Welden was sent ouer into the Low-countries to kill the Earle of Leicester , who apprehended him , and sent him ouer into England ; to which he answered he had done nothing but as a Catholike Priest ought to doe by the direction of our most holy Father the Pope , being the head of the Church , who onely hath authority ouer all persons , and in all causes Ecclesiasticall , and in this Roman Religion . I will die . Then he prayed all Catholikes to pray for him , and so mumbling certaine Latin prayers , he died . The other likewise died as obstinate traytors as himselfe . Doctor Lopez , Stephano de Ferrera de Gama , Manuell Lewis Tyuaco Portugalls . DOctor Lopez was fauourably receiued into the Quéens house a long time , as one of her physitians , the other two were Portugalls lately receiued to the seruice of the King of Spain , yet colourably resorting into this Realme . Lopez confessed that hee was of late yeares allured secretly to doe seruice vnto the King of Spaine , and from one of his Priuie Councell he receiued a Iewell of gold of good value , garnished with a large Diamond and a large Rubie , and afterward he assented to take away the Qu●●ns life by poysoning , vpon reward promised him of fifty thousand crownes , for which purpose hee sent a messenger ouer to Callice to confer with the Count ●uents for this practise , and that after he sent an other messenger vnto Ibarra , the King of Spaines Secretary , and to the said Count Fuentes , promising to poison the Queene , if ●hee might haue the fifty thousand crownes that were offered deliuered vnto him : and he confessed the other two were his messengers : in the aforesaid messages , and conspired with him to execute the same : and they all confessed , that the stay that it was not done , proceeded much against their mindes , for want of the deliuerie of the said fifty thousand crownes , which was promised by a day : But the King of Spaine finding fault that the messenger , which should carry the money , was too base a fellow to be trusted w●●h so much deferred the sending thereof : but after billes of Exchange were deliuered by the Count Fuentes , for the money , by the direction of the King of Spaine , at the very instant when it should haue been done , it pleased God of his goodnesse towards her Maiestie , to suffer this conspiracie to be very happily di●couered by the diligence of one of the Lords of her Maiesties Priuy Councell : so all the thrée offenders were taken with their Letters and writings , expressing their owne actions and Councels , and the directions of the King of Spaines Councellors , and the other two confessed the like in effect , as Lopez had done : wherevpon they were all three condemned for treason , and executed accordingly . Manuel Lewis , repented at his death , and prayed God that all those things that are atchieued by the King of Spa●ne , against the Quéenes Maiestie , might take none effect , and that all the treasons which are wrought may bee discouered , & that God would prolong the life of the Quéenes Maiestie , as shee deserueth , and her faithfull subiects desire . Edmund Yorke , and Richard Williams . NOt long after Lopez his treason , another like conspiracie was concluded at Bruxells to murder the Queene , whereof Stephano Ibarra , the King of Spaines Secretary ▪ procuring the s●me to bee done by the said Yorke and Williams , and others : and Hugh Owen an English Rebell : a Spanish Pentioner , deliuered vnto the said Yorke an assignation in writing , subscribed by the said Secretarie Ibarra his hand , for assurance of payment of forty thousand crownes to bee giuen vnto him from the King of Spaine , if hee would kill the Queene : or if hee would assist Richard Williams , or any other that should haue performed the same ; and the assignation was deliuered vnto Holt a Iesuit , an old English Rebell , who produced the Sacrament and kissed i● , and sware in the presence of Yorke and other Rebels , that he would surely pay the same Money vnto him as soone as the fact should be committed : and vpon this matter were three seuerall consultations of Englishmen , being Rebels and Fugitiues , and Pentioners of the King of Spaine . The names of the principall parties of the consultations , are , William Stanley , the said Holt a Iesuit , Thomas Throgmorton , the said Hugh Owen , Doctor Gifford , Doctor Worthington , Charls Paget , one Tipping , Edward Garret , and Michaell Moody , but b● Gods good prouidence , the said Yorke and Williams were taken comming into England , and confessed the whole matter as aforesaid . Holt said to Yorke , many Englishmen haue failed to perform this enterprise , but if it should not be performed by you , he would after imploy strangers in it . Patricke Cullen an Irishman HE was likewise a Pentioner of the King of Spaine , and a Fencer : he was perswaded by William Stanley , and one Iaques who was his Lieutenant , and one Shirwood and the said Holt to come secretly into England , and to kill her Maiestie , and he assented thereunto , and had thirty pound of Stanley & Iaques towards his iourney , with offer of great reward ; and comming into England , he was taken , and by good proofes charged there with , he confessed the same in the manner as is before here expressed . Richard Hesketh . HEe was a Gentleman of Lancashire , well acquainted with the Lord Strange ? he was sent into England by Cardinall Allen , William Stanley , and Thomas Worthington to intice Ferdinand , the Lord Strange , sonne and heire to the Earle of Darby , to take vpon himselfe the title to be heire vnto the crowne of England , and to shew him the opinion of the Cardinall and many others , that he should take vppon him the title of King , with assurance of treasure and forreine forces , to maintaine the same , which the said Hesketh did very diligently performe , with many reasons , as he was instructed , but the Lord Strange being at Heskeths comming newly Earle of Darbie , by the death of his ▪ father , was so wise and dutifull , that he stayed Hesketh , who vpon the Earles report was apprehended , and confessed the whole matter , wheupon he was condemned , and shewed great repentance , and cursed his instructors , and was executed . SQVIRE . THis Uiper Squire was likewise sent by the inticement of the aforesaid Serpentine generation , beyond Sea , to kill her Maiestie : his plot was to so poyson the pummell of her Saddle , that if she did lay her hand vpon it , her whole bodie should be therewith poysoned , but by the sure prouidence of God , which euer did preserue her , and ●oreshew vnto her ▪ all her dangers , to the preuention of them , this practise came to light before it was executed , and the said Squire had the same most iust reward of his foresaid treason , as his predecessors in like plots had . The Earle of Essex Conspiracie . LAstly , I will conclude with the conspiracie of the late Earle of Essex : for although it is not to be doubted but that his heart , with many of his followers , was vpright vnto the Quéene , yet notwithstanding hee had many Papists in the plot with him , whose hearts he knew not , and by whom , if his practise had tooke effect , the Queene should haue beene in as great trouble and danger as euer she was in her life ; but the Lord of his accustomable wonderfull mercie , deliuered her Maiestie from this danger likewise , who both by his holy spirit of comfort preserued her mind , still ioyfull without feare of her enemies , and also her royall person and her realme , by the safe custodie of his holy Angels , from all wicked practises and treasons whatsoeuer , vntill her olde age , and vntill he at his time appointed called her Maiestie vnto himselfe , out of her bedde in peace , from a blessed Kingdome , wherin she had long raigned in great glory in this world , to raigne with his Sonne Iesus Christ in the Kingdome of vnspeakeable and eternall ioy and glorie in the world to come . By this storie of Queen Elizabeth , the Papists that haue any eie-sight of true vnderstanding , may see by what wicked meanes the Pope and their Catholik Church hath alwaies gotten and maintained their most vnlawfull supremacie ouer kings . And although they haue wonderfully preuailed against all superstitious Emperours and Kings , by such like excommunications ▪ warres , murthers , and treasons as he vsed against Queene Elizabeth , yet as God preserued her heart purely to s●icke to his sincere word , and to despise all the Popes errors , superstitions , and trash , so God mercifully preserued her and her Kingdome from all the Popes treacherous practises foure and fortie yeares , fiue moneths , and odde dayes , with such glorie and peace as neuer Christian King had more : her manifest protections of God were as apparant and as manifest as Dauids ; and as he and Salomon builded a most glorious materiall Temple in despite of their enemies , most gloriously did she build vp the spirituall Temple and Spouse of Christ , in despite of the Papists and the Pope , and all kings that tooke their part : her outward glorie and honour was ●quall w●th Salomons , and she o●●matched him in that : neither her glorie in this world , nor any other means could withdraw her from her true zeale in setting for●h the pure word of God ; wherefore all honour and glorie be giuen vnto God by this Realme of England and all his Church world without end . Amen . OVR MOST GRATIOVS King IAME● . WHen the Papists triumphing that their long ●xpected houre was come by Gods taking away th● most blessed Quéen● Elizabeth , yet the Lord of his great mercie brought their ioy to nought , by p●anting our deare Soueraigne , Iames , by his especiall grace , to succeede Queene Elizabeth in these Realmes , one that is as zealous of the word of God as she , and one whom the Lord hath beene as prouident ouer in all his wayes , as ouer her , and indued with the like ioy in the Holy-Ghost , in the assurance of Gods prouidence in time of danger , wherefore no doubt but as the Lord hath , so he will couer him and his Realmes with the sh●dow of his wings from all papisticall treacheries , euen as he did Queene Elizabeth . This is worthie to be recorded vnto the perpetuall honour of his Maiestie , that hee being h●ire apparant vnto Qu●ene Elizabeth , could neuer be inticed by any Prince or Papist , to oppose himselfe against her . When the rising was in the North , and the rebels were ●led into Scotland , he tooke the Quéens part , though it were to the great ruine of much of his Kingdome : he made a Proclamation in Anno 1588. that none of the ●pan●sh Fléet should land vpon his coasts , but that the English should be relieued of any thing they néeded , and in the yeare 1592. hee executed as traytors in Scotland , diuers for conspiring with the King of Spaine against England ▪ and before the comming out of the Spanish Fléet Don Barnardin Mendoza in an open Assembly did say in a 〈◊〉 that the young King of Scots , whom hee called a boy , had deceiued the King of Spaine , but if the Kings Nauie might prosper against England , the King of Scots should lose his crowne , whereby it manifestly appeareth how true and faithfull his Maiestie was ●u●r vnto the late Quéene of famous memorie . Touching GODS wonderfull preseruations ouer his royall person ; who hath safely preserued him a King almost this eight and fortie yeares , in despite of all his enemies , forreigne and domesticall , and no doubt but he● had many , ye● it doth most manifestly appeare in some great and vnheard of dangers , out of which the Lord hath most miraculously deliuered him , as from Gowries Treason and the Gun-powder Treason , and others . GOWRIES conspiracie against his Maiestie the fift of August , being Tuesday Anno Dom. 1600. MA●● . Alexander Ruthwen , second brother vnto the late Earle Gowrie , came to his Maiestie as he was a hunting , and told him that it chaunced the night before , as he walked about the Towne of S. Iohnstone , hee met a base fellow vnknowne vnto him , and hauing suspition of him he narrowly looked to him , and examined him , and he said he found a great wide pot to be vnder his arme , full of coined gold in great quantity , whereupon he took him , no body knowing thereof , and bound him in a priuie darke house , and locked many doores vpon him , and said that he came in haste to aduertise his Maiesty thereof according to his bounden duety , earnestly requesting his Maiestie with all diligence and ●ecrecie to take order therwith before any know thereof , swearing that he had concealed it from all men , yea , from the Earle his brother ; whereupon the King suspected that it had béene some forreigne golde , brought thither by some Iesuits for practising Papists to stirre vp some new sedition , as they had often 〈◊〉 before , and that the fellow that carried it was some Seminary , so disguised for the more sure transporting thereof : and with many earnest perswasions he got the Kings Maiesty as soone as he had done hunting , to ride with him to the Earle Gowr●es house to dinner , with a very small number with him , and after dinner his Maiesty being ready to rise from the table , and all his seruants in the hall at their dinner , M. Alexander standing behinde his Maiesties backe , pulled him softly , rounding in his Maiesties eare , that it was time to goe , but that he would fain● haue been quit of the Earle his brother , wishing the K. to send him out into the hall , to entertain his guests , whereupon the K. called for drink , and in a m●rrie and homely manner sayd to the ●arle , That although the Earle had séene the fashion of entertainment in other countreyes , yet he would teach him the Scottish fashion , séeing he was a Scottish man : and therefore since he had forgotten to drink to his Maiesty , or sit with his guests , and entertayne them , his maiesty would drink to him his own welcom , desiring him to take it forth and drink to the rest of the company , and in his Maiesties name to make them welcome . Whereupon as he went forth his Maiesty rose from the table , and desired M. Alexander to bring Sir Thomas Erskine with him : who desiring the K. to goe forward with him , and promising that he should make any one or two follow him that he pleased to call for , desiring his Maiesty to commaund publikely that none should follow him . Thus the K. accompanied only with the said M. Alexander , comes forth of the chamber , passe●h through the end of the hall , where the Noblemen and his Maiesties seruants were sitting at their dinner , vp a Turnepeck , and through three or foure Chambers , the sayd Master Alexander euer locking behinde him euery doore as he passed : and then with a more smiling countenance than hee had all the day before , euer saying he had him sure and safe en●ugh kept , vntill at the last , his Maiesty passi●g thorow three or foure sundry houses , and all the doores locked behinde him , his Maiesty entred into a little studie , where he saw standing with a very abased countenance , not a bond-man but a free man , with a dagger at his girdle : but his Maiesty had no sooner entred into that little study , and Master Alexander with him , but Master Alexander locked to the study doore behinde him , and at that instant changing his countenance , putting his hat on his head , and drawing the Dagger from that other mans gird●e , held the point of it to the Kings breast , auowing now that the King be hoou●d to be in his will ▪ and vsed as hee list : swearing many bloody oths , that if the king cryed one word , or opened a window to look out , that the dagger should presently go to his heart : affirming , that he was sure , that now the kings conscience was burthened for murthering his father . His Maie●●y wondring at so sodaine an alteration , & standing naked , without any kinde of armour but his hunting horne , which he had not g●●ten leysure to lay from him , betwixt these two traytors which had conspired his life : the said maister Alexander standing ( as is said ) with a dagger in his hand , and his sword at his side , but the other trembling and quaking , rather like ●ne condemned , than an executioner of s●ch an enterprise . His Maiesty begun then to ●ilate to the said M. Alexander , how horrible a thing it was for him to meddle with his Maiesties innocent blood , assuring him it would not be left vnreuenged , since God had giuen him children and good subiects , and if they neither , yet God would raise vp stocks and st●nes to punish so vile a deed . Protesting before God , that he had no burthen in his conscience , for the execution of his father , both in respect that at ●he ti●e of his fathers execution , his Maiesty was but a minor of age , and guided at that time by a faction , which ouer-ruled both his Maiesty and the rest of the countrey , as also that whatsoeuer was done to his fath●r it was done by the ordinary course of Law and iustice . Appealing the saide Master Alexander vpon his conscience , how w●ll hee all times since had deserued at the hands of all his race , not onely hauing restored them to their lands and dignities , but also in now ishi●g and bringing vp of two or three of his sisters , as it were in his own bos●me , by a continuall attendance vpon his Maiesties dearest bed-fellow in h●r ●riuie chamber . Laying also before him the terrors of his conscience , especially that he made profession , according to his education , of the same religion which his Maiesty had euer professed ; and namely his Maiesty r●membred him of that holy man Mast. Robert Rollocke , whose scholler he was , assuring him that one day the said Master Roberts soule would accuse him , that he had neuer learned of him to practise such vnnatural cruelty : his Maiesty promising to him , on the word of a Prince , that if hee would spare his life , an● suffer him to go out againe , he would neuer reueale to any one liuing what was betwixt them at that t●me , nor neuer suffer him to in●ur any harm or punishment for the same . But his Maiesties feare was , that he could hope ●or no sparing at his hands , hauing such cruelty in his looks , and standing so irreuerently couered , with his ●at on : which forme of rigorous behauiour , could prognosticate nothing to his Maiesty but present extremity . But at his Maiesties perswasiue language , he appeared to be somewhat amazed , and vncouering his head againe ▪ swore and protested that his Maiesties life should be safe , if he would behaue himselfe quietly , without making any noyse : and that he would only bring in the Earl his Brother to speak with his Maiesty : whereupon his Maiesty enquiring what the Earle would doe with him , since ( if his Maiesties life were safe according to promise ) they could gaine little in kéeping such a prisoner . His answere onely was , that he could tell his Maiesty no more , but that his life should be safe , in case he behaued himselfe quietly , the rest , the Earle his brother , whom he was going for , would tell his Maiesty at his comming . With that , as he was going forth for hi● brother , as he affirmed , he turned him about to the other man ; saying these words vnto him , I make you here the Kinges kéeper , tul I come backe againe , and see that you keepe him , vpon your owne perill : and therewithall said to his Maiesty , you must content your selfe to haue this man now your keeper , vntill my comming backe . With these words he passeth forth ▪ locking the doore after him , leauing his Maiesty with that man he found there before . Of whom his Maiesty then enquired , if he were appointed to be the murtherer of him at that time , and how farre he was vpon the ●o●nsel of that conspiracy , whose answer with a trembling and astonished voice and behauiour , was , that as the Lord should ●●dge him , he was neuer made acquainted with that purpose , but that he was put in there perforce , & the doore lockt vpon him , a little space before his Maiesties comming : as indeed all the time of the said M. Alexanders menacing his maiestie , he was euer trembling , requesting him for Gods sake , and with many other attestations , not to meddle with his maiesty , nor to doe him any harme . But because M. Alexander had before his going forth , made the King sweare he should not cry , nor open any window , his maiesty commanded the said fellow to open the window on his right hand , which he readily did , so that although he was put in there to vse violence on the King , yet God so turned his hart , as he became a slaue to his prisoner . While his maiesty was in this dangerous estate , & none of his owne seruants nor ●raine knowing where he was , & as his Maiesties train was arising in the Hal from their dinner , the Earl of Gowry being present with them , one of the E. of Gowries seruants comes hastily in , assuring the Earle his maister , that his maiesty was horsed , & away through the Insh , which the Earle reporting to the Noble men , and the rest of his Maiesties traine that was there present , they all rushed out together at the gate in great hast : and some of his maiesties seruants enquiring of the Porter when his maiesty went forth ? The porter affirmed , that the king was not yet gone forth ? Wherevpon ●he Earle looked very angerly vpon him , and said he was but a lyar : yet turning him to the Duke , & to the Earle of Mar , said he should presently get them sure word where his Maiesty was , and with that , ran through the close , and vp the staires . But his purpose indéed was , to speake with his brother , as appeared very well by the circumstance of time , his brother hauing at that same instant left the king in the little study , & ran downe the staires in great haste . Immediatly after , the Earle commeth back , ●unning againe to the gate , where the Noblem●n and the rest , were standing in a maze , assuring them that the king was gone long since out at the back gate , and if they hasted them not the sooner , they would not ouertake him , and with that called for his horse , whereat they rusht all together out at the gate , and made toward the Inshe , crying all for their horses : passing all ( as it was the prouidence of God ) vnder one of the windows of that study , wherein his maiesty was . To whom M. Alexander very speedily returned , and at his in comming to his Maiesty , casting his hands abroad in a desperate manner , said , he could not mend it , his Maiestie behooued to die : and with that , offered a garter to bind his Maiesties hands , with swearing , hee behooued to bee bound . His maiesty at that word of binding , said , he was borne a frée King , and should die a frée King. Wherevpon he griping his Maiesty by the wrest of the hand , to haue bound him , his Maiesty releeued himself sodainly of his gripes : wherevpon as he put his right hand to his sword , his maiesty with his right hand seazed vpon both his hand and his sword , and with his left hand clasped him by the throat , like as he with the left hand claspt the King by the throat , with two or three of his fingers in his Maiesties mo●th , to haue stayed him from crying . In this manner of wrestling his Maiestie perforce drew him to the window , which he had caused the other man before to open vnto him , and vnder the which was passing by at the same time the Kings traine , and the Earle of Gowry with them , as is said , and holding out the right side of his head and right elbow , cryed , that they were murthering him there in that treasonable forme : whose voice being instantly heard and knowne by the Duke of Lennox , the Earl of Mar , and the rest of his maiesties traine there : the said Earle at Gowry euer asking what it meant ? and neuer seeming any wayes to haue seene his Maiesty , or heard his voice , they all rushed in at the gate together , the Duke and the Earl of Marre running about to come to that passage his Maiesty came in at . But the Earle of Gowry and his seruants made them for another way vp a quiet Turnepeck , which was ●uer condemned before , and was onely then left open , ( as appeared ) for that purpose . And in this meane time , his Maiesty , withstrugling and wrastling with the said M. Alexander , had brought him perforce out of that study , the doore wherof , for hast , he had left open at his last in-comming , and his Maiesty hauing gotten , ( with long strugling ) the said ▪ M. Alexanders head vnder his arme , and himselfe on his knees , his master dro●e him back perforce hard to the doore of the some Turne-pike , & as his maiesty was throwing his sword out of his hand , thinking to haue striken him therewith , and then to haue shot him ouer the stairs , the other fellow standing behind the kings back , & doing nothing but trembling all the time , Sir Io : Ramsey , not knowing what way first to enter , after he had heard the Kings cry , by chance findes that Turn-peck doore open , & following it vp to the head , enters in into the chamber , & finds his maiesty and M. Alexander strugling in that forme , as is before said : and after he had twise or thrise stricken M. Alexander with his dagger , the other man withdrew himselfe , his Maiesty still kéeping his gripes , & holding him close to him : immediatly thereafter he tooke the said M. Alexander by the sholders , and shut him down the staire : who was no sooner shut out at the doore , but hee was met by Sir Thomas Erskine and Sir Hew Hereis , who there vpon the staire ended him : the said Sir ●ho : Erskine being cast behind the Duke & the Earl of Mar that ran about the other way , by the occasion of his medling with the said late Earle in the stréet , after the hearing of his maiesties , cry . For vpon the hearing therof ▪ he had clasped y ● Earle of Gowry by the gorget , & casting him vnder his féet , and wanting a dagger to haue striken him with , the said Earles men rid the Earle their maister out of h●s hands : wherby he was cast behind the rest , as is said : and missing the company , & hearing the said Sir Iohn Ramseys voice vpon the Turn-peck head , ran vp to the said chamber , & cryed vpon the said Sir Hew Hereis & another seruant to follow him : where , méeting with the said M. Alexander in the Turn-peck , he ended him there , as is said the said M. Alexander crying for his last words , Alas I had not the weight of it . But no sooner could the said Sir Thomas , Sir Hew , and another seruant win into the Chamber where his maiestie was , but that the said Earl of Gowry , before they could get the doore shut , followed them in at the back , hauing cast him directly to come vp that priuy passage , as is before said : who at his first entry , hauing a drawn sword in eue●y hand , and a stéele bonet on his head , accom●anied with seuen of his seruants , euery one of them hauing in like manner a drawne sword , cryed out with a great oath , that they should al die as traitors . All the which time his maiesty was still in his chamber , who séeing the Earle of Gowry come in with his swords in his hands , sought for M. Alexanders sword which had fallen from him at his out shutting at the doore , hauing no sort of weapons of his own , as it is said ● but then was ●hut back by his own seruants that were there , into 〈◊〉 little study , and the doore shut vpon him : who hauing put his maiesty in safe●y , re-encountred the said Earle and his seruants , his maiesties seruants being only in number ●●ure , to wit , Sir Hugh Hereis , and Sir Iohn Ramsey , & one Wilson , a seruant of Iames Erskins , a brother of the said sir Thomas , the said E. hauing 7. of his own seruants with him : Yet it pleased God , after many strokes on all hands , to giue his maiesties seruants the victory , the said E. of Gowry being striken dead with a stroke through y ● hart , which the said sir Io : Ramsey gaue him , without once crying vpō God , & the rest of his seruants dung ouer the staires with many hurts , as ●n like maner y ● said sir Tho : Erskin , 〈◊〉 Hugh Hereis , & sir Iohn Ramsey , were all thr●● very sore hurt and wou●ded . But al the time of this ●ight , the D. of L●nnox , the Earl of Mar , & the rest of his Maie●ties traine , ●ere striking with great hammer● at the vtter doore , wh●rby his maiesty pa●●t vp to the chamber with the said M. Alexander which also he had lockt in his by-comming with his maiesty to the chamber : but by reason of the strength of the said double doore , ●he whole wall being likewise of boords , and yéelding with the strokes● it did bide the● 〈◊〉 space of half an houre & more , before they could break it ● hau● entre●●e : who 〈…〉 with his maiesty , found ( beyond their expectation ) his Maiesty deliuered from so imminent a perill , & the said late Earle the principall conspirator lying dead at his Maiesties ●éet . Immediatly thereafter his maiesty knéeling down on his knées , in the middest of his own seruants , & they all kneeling round about him : his maiesty out of his own mouth thanked God of that miraculous deliuerance and victory , assuring himselfe , that God hath preserued him from so dispai●ed a peril , for the perfecting of some greater work behind , to his glory , and for procuring by him the weale of his people , y ● God had committed to his charge . In the first beginning of the Kings Maiesties raign ouer England , William Watson , & William Clarke Seminary Priests , and George Brooke , brother vnto the Lo : Cobham , had most traiterously deuised a plot , whereby the Kings person should haue b●en surprised , and the whole kingdome ouerthrowne , and they had entised to the imbracing their trayterous Machinations : Anthony Copley Gentleman : Sir Griffin Markam Knight , the Lord Cobham , ▪ the Lord Gray . Sir Walter Rawleigh , and others : But before they had brought their Conspiracies vnto ●ffect : the Lord of his accust●med goodnes , and carefulnes ouer his Maiestie made all their Conspiracies apparant vnto the King and his Councell , and about the middest of Iuly , in the first yeare of his Highnes raigne , proclamations were made out for the apprehension of them , whereby they were taken , and in Nou●mber after they were all condemned of High Treason : and the nine and twenty day of Nouember , the two Priests were executed : and sir dayes after George Brooke was ●eheaded , and the ninth of December Sir Griffin Markam , and the Lord Cobham , and the Lord Gray , after they had been seuerally brought vpon the scaffold , in the Castle of Winchester , and had made their Confessions , and prepared themselues likewise seuerally to die , vpon the sudden , the Kings warrant written with his own hand , was there deliuered vnto Sir Beniamin Tichborne , high Sheriffe of Hampshire , commanding him to stay execution : these three and Sir Water Rawleigh , were returned pri●oners vnto the Tower , the fifteenth of December . The Gunpowder Treason . THomas Pearcy , Robert Catesby , Thomas Winter & others in the last yeare of the raigne of Q. Elizabeth , by the in●●igation of certaine Iesuites , practised with th● King of Spain , to send a well ●urnished Army vpon England , promising him great ayde to entertaine them at their arriuall at Milford Hauen , and to that purpose the King promised to 〈◊〉 them fif●y thousand pound for leuying of horse and foote , and preparation of Munition in England to second them : but whilst this was in a manner concluded , Q. Elizabeth dyed , & the King of Spaine vpon certaine knowledge that K. Iames was established , dispatch●d his Ambassadors and Commissioners for England , ●or co●firmation of a lasting Peace between them , yet neuerthelesse the said Rob. Catesby sent Tho : Winter againe to the King of Spaine to resolicite their former proiect , but the King answered him , your old Quéens is dead with whom I had wars , and you haue a new King with whom I haue euer bin in good peace and amity , and for continuance thereof , I haue sent my speciall Commissioners , and vntill I sée what will become thereof , I will not hearken vnto any other course whatsoeuer . When Winter returned , and made this knowne vnto Catesby , Pearcy and the rest , then they began to cast about what they might doe of themselues to aduance the Romance Catholick Religion , but first they would see the euent of the first Parliament , if that would mittigate any former Lawes , and try what good the Conclusion of Peace with Spaine would doe vnto them before they attempted any further : but when they perceiued that neither Parliament , nor publike Peace sorted in any part to their desire , and that the Peace concluded was rather a more ready meanes for the Law to procéed against them then otherwise , because the Peace concerned onely the Amitie of Christian Princes , for the generall good of Christendome , without any particular or priuat respect : then Catesby told the rest , he had a deuice in his head that should free them , and the rest of the English Catholiques from their oppressions , and when he had found out ●it Ministers for execution of his deuice , after they had taken oath and Sacrament for secresie , hee told them hee had deuised the meane to vndermine and blow vp the Parliament house , at the instant when the King , Queene , Prince , Peeres , and Commons were all assembled , which proiect they presently embraced , and forthwith Pearcy hired certaine lodgings close to the Parliament house : and then they appointed Miners , who with great difficultie digged and vndermined a part of the wall , but after a while they vnderstood that the Ua●t right vnder the Parliament house was to bee let to hyre , then Guydo Fawkes went and hyred it : this Fawkes was late a Souldiour in Flanders , and for this purpose was sent for , who by consent of the rest changed his nam● , and was called Iohn Iohnson Maister Pearcies man : after they had hyred the Uaut ▪ the● secretly conuayed into it thirty and sir barrels of powder , and couered them all ouer with Billets and Faggots . ●bout ten daies before the Parliam●nt should begin , an vnknowne party in the Euening met a seruant of the Lord Mounteagles in the stre●t , and deliuered him a Letter , charging him speedily to giue it vnto his Lord , which he did : when his Lord had read it , and obserued the dangerous c●ntents , with a speciall caueat , not to appeare the first day of Parliament , he was amazed , and forthwith deliuered it to the Earle of Salisbury the Kings Principall Secretary ▪ a chiefe Counselor of Estate : when the Earle had iudiciously obserued the strange Phrase and Tenor thereof , with the terrible threats therein against the whole State , he acquainted the Lord Chamberlain therewith , and then they c●nioined vnto them the Lord Admirall , the Earles of Worcester and Northampton , who instantly consulted what was fittest to be done , omitting neither time , diligence or industry , all which no●withstanding , they could not as yet finde out the depth of this mysterie , and were therefore much troubled in minde , b●cause the appointed day of parliament drew neare , which was Tuesday the 5. of Nouember : vpon the Saturday before , the King being returned from hunting , the said Lords acquainted his Highnesse with what had past , and when his Maiesty had well noted the strange contents of the Letter , which purported the sodaine ruine of the State , the King said notwithstanding the small respect and slight regard which might bee giuen to Libels scattered abroad yet th●s was more quicke and pithy then was vsuall in Libels , and willed them to search in all places , as well not dayly frequented , as of vsuall repayre ▪ and concerning any forraine disturbance or inuasion , hee well kn●w the present force and preparation of all Christian Princes , and that whatsoeuer practise of trea●on was now in hand , it must be per●ormed in some vnsuspected place , and by some hom●-bred traytors : therevpon new search was made in all places about the Court and the Parliament house , but could not as yet finde any thing worthy their labours : all which ●earch●s were performed with such silence and discretion , as there rose no manner of suspition , eyther in Court or City ▪ the Lord Chamberlaine , whose office it most concerned , neuer rested day nor night , and the night before the Parliament , as Sir Thomas Kneuet with others scowted about the parliament house , espied a fellow standing in a corner very suspitiou●ly , and asked him his name , what hee was , and what he did there so late , who answered very bluntly hi● name was Iohn Iohnson Master Pearcies man and keeper of his lodg●ings . Sir ●homas Kneuet continued still his search in all places thereabouts , and returning thither againe ▪ found him lingring there still , searched him , and found vnder his cloke a close Lanthorne , and a burning Candle in it : and about him other signes of suspition , that hee stood not there for any good : then the Knight entered the Ua●● , where they found the powder couered with Billets and Fagots as afore-said , and then the Lord Chamberlaine caused the Traytor to be bound , and being now about three a clocke in the morning ●ee went vnto the King , and with exceeding gladnesse told his Maiestie the Treason was discouered and preuented , and the Traytor in hold , the King desired to see Fawkes , who when hee came before the King vs●d like trayterous and audacious speeches , as hee did at his first apprehension , affirming himselfe was the onely man to performe the Treason , saying , it sore vexed him that the deed was not done , and for that time would not confesse any thing touching the rest of the Conspirators , but that himselfe onely and alone was the contriuer and practiser of this Treason . Betweene fiue and six a clocke in the morning the Councell gaue order to the Lord Mayor of London to looke to the City , and in very calme manner to set ciuill watch at the Citie gates , signifying therewithall that there was a plot of Treason discouered , and that the King would not goe to Parliament that day : and the same day in th● afternoone , the manner of the Treason was by Proclamation made known vnto the people , for ioy wherof , there was that night as many bonsires in and about London as the stréetes could permit , and the people gaue humble and hearty thankes vnto almighty God for their King & Countries right blessed escape . Within thrée dayes after two other proclamations were made , signifying vnto the people who were the chiefe conspirators , with commandement to apprehend Pearcy and Catesby , & to take them aliue if it were possible , which said Pearcy and Catsby were gone to Holbach in Warwickshire to méet Winter ▪ Gaunt , and others : where vnder pretence of a great hunting ▪ they meant to raise the country , and surprise the Lady Elizabeth from the L. Harington , whom they meant to proclaime Queens , and in whose name they meant to enter into Armes , being perswaded that the King , the Prince , and Duke of Yorke were by that time blowne vp in the Parliament house : but when they knew their treason was known and preuented , and saw the Kings forces round about the house , so as they could not escape , Pearcy and Catesby very desperately issued forth , and fighting back to back were both slain with one Musket shot . Saturday the ninth of Nouember the King went to Parliament , where in the presence of the Queene , the Prince , the Duke of Yorke , the Ambassadors of the King of Spaine , and the Arch-duke , and all the Lords Spirituall and Temporall , and Commons of the same , hee made a very solemne oration , manifesting the whole complot of this Treason . The 27. of Ianuary at Westminster were arraigned , Thomas Winter , Guydo Fawkes , Robert Keyes and Thomas Bates for plotting to blow vp the Parliament house , digging in the mine , taking oath and Sacrament for secresie , &c. and Robert Winter , Iohn Graunt , Ambrose Rookewood , for being acquainted with the treason afterward , giuing their full consent thereunto , and taking oath and Sacrament for secresie , and sir Euer●●d Digby for being made acquainted with the said Treason , yeelding assent , and taking his corporall oath for secresie : all which inditements were prooued against them , and by themselues confessed , and therevpon had iudgement giuen them to bee drawne , hanged and quartered , their limbes to bee set vpon the Citie gates , and their heads vpon the Bridge : according to which sentence the thirtieth of Ianuary , Sir Euerard Digby , Robert Winter , Iohn Graunt and Bates were executed at the West end of Paules Church , and the next day after the other foure were executed in the Parliament yard , six of the eight , acknowledged their guiltinesse in this horrible treason , and dyed very penitently , but Graunt and Keyes did not so . Out of these and many other destructions , the Lord of his aboundant mercie hath deliuered his most faithfull Seruant , and our dread Soueraigne King Iames : and still will preserue him according to his promise , so long as he putteth his trust in him : and it is not to be doubted , but God hauing giuen him the Spirit of confidence in him , and also fortified and builded vp this his hope and trust by the experience of ennumerable preseruations of his person and Stat●e and such ones as could be attributed to no meanes , but onely to Gods handy workes : Nay , I will conclude by the warrant of Gods word , that it is impossible for the Diuell by any temptation in the world to steale this heauenly treasure out of his Royall heart , no more then he could steale it out of Iob his heart : for although from them that haue not the true grace of God , that which they haue shall be taken from them : yet according to Christs promise , which is truth it self , he that hath truly Gods Spirit , be it in neuer so little manner , more shall be giuen him , and that which he hath shall neuer be taken from him . And touching these blessed Realmes of Great Brittaine and Ireland , ouer which the Lord hath appointed him supreme head next vnder his Sonne Iesus Christ ouer all causes spirituall and temporall , being that he maintaineth and defendeth the very same Doctrines , and no other , which Christ , the Apostles , and the Pri●●itiue Church taught : as the Lord hath most wonderfully blessed and p●ospered them by the hands of Queen Elizabeth , and his Maiestie , this many yéeres , so vndoubtedly his wings of most safe preseruation shall be still ouer this realme so long as no Idolatry is in Israel . I meane maintained by the Lawes of the Realme : For though there bee many Idolatrous Papists , yet the Law is against them , and though there bee many sinnes and wickednesses in England , yet the Lawes of the Realme are most strict against them : therefore the Realme is holy and righteous , because the lawes bee holy and righteous , and although there bee aboundance of wicked and abhominable people in this Realme yet there bee as many both holy and righteous men and women as euer were in them : Therefore certainely the LORD will not destroy or plague this Realme for their sakes that bee wicked and prophane i● them , but most surely still blesse and preserue them for their sakes that be righteous and holy therein , as hetherto hee hath done : wherefore vnto him bee all honour , praise , glory , power and Dominion of all the inhabitants of this Realme , and of all his Church world without end . The last but not the least vse of these precedent Stories is therein diligently to mark the vnspeakeable cruelty , tyranny , and most subtill and wicked practises of Papists in many ages before Queen Mary , but then it was at the heigth and then papists shewed their hearts truely without dissimulation , and from them haue come all the treacherous practises against Queene Elizabeth , and all the treacherous practises against our dread Soueraigne K. Iames : onely Gowries treason excepted , but they neuer deuised a more vngodly and inhumane tragedy , most abhominable to God , and odious in the iudgment of all men , as their most diuellish practise to blow vp the Parliament house with Gunpowder , to the destruction of his Maiestie , his Queene , and all his Royal issue : with all the Nobilitie , Bishops , Iudges , and chiefe of the Commons of this Realm , with many thousands besides , to the vtter vndoing of this most noble Kingdome . Their cruelty in Spaine . LIkewise of this their cruelty which no tongue is able to expresse sufficient testimony would appeare by the most cruell murders vpon Gods Saints committed from time to time in innumerable abundance both vpon our country men , there own and others , by the most diuelish and cruell inquisito●s of the Spaniards , but these serpents are become so wise and subtill that there is no certaine record to bée found in any writer of their doings therein , since the booke of Martyrs , but for all their subtilty they cannot hide it from Christ Iesus , at the day of Iudgement , The cruell practises of the Papists in France . LIkewise there hel●ish cruelty hath been declared in no place in the world , so plainely as it hath been in France , by the innumerable massacres , and murders of Gods Saints , that they haue there committed . I will onely recite one massacre , and the death of their two last Kings of France , for by these and other such like crueltyes alreadie declared out of the Booke of Martyrs , it is easily séene that they are the Brothers of Caine , and Children of the Deuill . In the yeare one thousand fiue hundred seauenty two , the Duke of Guise by the aduice of the French King Charles the ninth , came with a great company of Souldiours at midnight into the stréetes of Paris , to massacre the Protestants : the marke of the Executioners should be a hankerchéefe tyed about their Armes with a white Crosse in their Hats , and the Pallace Bell ringing at the breake of the day , should giue the Signall : they beganne by knocking at the Admirals Gate , who was a Protestant , they stabbed him that came to open the Gate , then they entred the Admirals Chamber : one thrust him through the body , and striketh him on the head ; another shot him thorough with a Pistoll , another wounded him in the legs , and euery one of them giue him a blow : then the Duke of Guise commanded them to cast him to him out of the Widdow , then the Duke spurned him with his foote , and going into the stréete , said ; Courage Companions , we haue begunne happily , let vs procéede to the rest , the King commaunds it . One carried the Admiralls head vnto the King , and Queen his Mother , who sent it imbalmed vnto the Pope , and the Cardinall of Lorraine : for assurance of the death of their Capitall enemy , one cut off his head , another his priuy members , and three daies they dragged his carkase with all indignity thorough the streetes , then they hanged it vppe by the feete . They murdered all his Seruants and Gentlemen in his quarter , with like fury they murdred all the other Protestants throughout the Citty and Subburbs , of all ages , conditions , and Sexes , Men , Women , and Children , rich and poore . There was heard in Paris a lamentable cry of people going vnto death , a pittifull complaint of such as cryed for mercy : the streete were strewed with carkases , the pauements , market place , and riuer , was died with blood : they destroyed that day aboue ten thousand of innocent Protestants . Henry the Third . HENRIE the third King of France , of the house of Valois , a milde and tractable Prince : courteous , wittie , eloquent , and graue , but of easie accesse ; deuout , louing , learning , aduancing good wits , a bountifull rewarder of men of merit , a friend to peace , and a Prince who deserued to be placed amongst the worthiest of that Monarchy : was trayterously murdered by a deuillish Monke on this manner . When as the Suisses and Lansquenets of Sansie , and Pontoise were by force reduced to the Kings obedience : The Duke of Longuevill gathered an Army of twenty thousand men and ioyned with them . Whereupon the Kings forces being about fortie thousand men , lodged about Paris , and tooke Saint Cloud , and made the Parisians ready to yeelde ; Whereat the Popish Monkes and Priests of that Citty were so much displeased , that they vowed reuenge thereof . And one Iames Clement , a Monke , an excrament of hell , a Iacobine by profession , of the age of twenty two or twenty thrée years old , vowes to kill the Tyrant , and to deliuer the Citty besiedged . This damnable proiect he imparts to Doctour Bourg●ing , Prior of his Couent , to Father Commolet , and other Iesuits , and to the heads of the League , to the cheefe of the sixeteene , and to the forty Councellors at Paris . All encourage him to doe this happy designe : they promise him Abbaies and Byshopprickes , and if hee chance to be made a Martyr , no lesse then a place in heauen aboue the Apostles . They caused the Preachers to perswade the people to patience seauen or eight daies , for before the end of the weeke they should see a notable accident , which should set all the people at libertie . The Priests of Orleance , Rouan and Amiens , clatter out the like at the same time , and in the same termes . The first of August the Monke goes out of Paris towards Saint Cloud : vpon his departure , they take aboue two hundred of the cheefe Cittizens and others Prisoners , whom they knew to haue goods , friends , and credite with the Kinges partie , as a precaution to redeeme that cursed murderer , in case he were taken before or after the deed . In his way hee was taken by the Regiment of Coublan , which was then in gard , telling them that hee went then vnto his Maiestie , to let him vnderstand something which concerned his seruice . Coublan caused him to be conducted by two Souldionrs vnto the Kinges quarter , which was at Saint Cloud , commaunding him that ( if happely the King were not there ) they should b●ing him to some one of the Counsell : Whom the Monke giues to vnderstand , that the first President , and other of the Kinges Seruants had sent him , to aduertise him , that there is a good number of Partisans at Paris , who if it please his Maiestie to giue them a day and houre , will keepe him a Port open . And to purchase the more credit vnto his wordes , he shewes a certaine Paper written in Italian Characters , the which hee said was a Letter of credit from the first President , accompanied with a Pasport from the Garle of Brienne , signed Charles Leuxemburge ; and faines that he had obtained it to goe out of Paris vnd●r colour of going to Orleance , and that he had many priuate instructions which he might not deliuer but to his Maiesty alone . The King beeing aduertised by La Guesle , the Proctour Generall , commaunds he should bee brought the next day , but hee is examined first by Portaile . The next day , being come to the Kings lodging , they were called by Du Iotall , the first Gr●ome of his Chamber . At the first La Gues●e caused the Iacobin to stay neere the doore , and taking his Papers , hee presents them vnto his Maiestie , who hauing read them , commaunds the Iacobin should approach , whom he asked what hee would say , to whom hee answered ; That it was a secret thing . Some distrust made La Guesle to speake , beeing betwixt the King and him . Speake aloud ( said hee , twice or thrice ) there is not any one héere but the King trusts . His Maiestie seeing him make diff●cultie to speake , commands him againe to approach . The Baron of Bellegard , Maister of the Kinges Horse , and La Guesle ( who were alone in the Chamber ) retired two or three paces . The King bends his eare , but instead of hearing what hee expected , this wretch drawes a Knife out of his sleeue , made of purpose , thrusts his Maiestie into the bottome of the bellie , and there leaues the Knife in the wound . The King drawes it forth , and with some striuing and strugling of the Monke , strikes him aboue the eye : many ranne in at this noyse , and in the heat of choller , killing this vile and cruell Monster of men , preuented the true discouery and finding out of this enterprise , and the authors and actors thereof , worthy to be noted with a perpetuall blot of disloyalty and treason . The Phisitions held that the wound was curable : and the same day the King did write of this attempt , and of his hope of recouery , to the Gouernours of Prouinces , to forraigne Princes , and to his Friends and confederats . But feeling that the King of Kings had otherwise determined of his life , he did first comfort himselfe in foreséeing , that the last houres of his crosses , should bee the first of his felicities . Then lamenting his good and faithfull Seruants , who suruiuing should finde no respect with those , whose mindes had beene so abandoned to mischiefe , as neither the feare of God , nor the dignity of his person could disswade them from this horrible sacriledge . One thing ( said he ) doth comfort me , that I read in your faces , with the gréefe of your hearts , and the sorrow of your soules , a godly and commendable resolution , to contiu●e vnited , for the preseruation of that which remaines whole of my estate , and the reuenge which you owe vnto the memory of him , who hath loued you so déerely . I séeke not the last curiously , leauing the punishment of mine enemies vnto God. I haue learned in this schoole to forgiue them , as I doe with all my heart . But as I am cheefely bound to procure peace and rest vnto this realm , I coniure you all by that inuiolable Faith which you owe vnto your Country , that you continue firme and constant defenders of the Common liberty , and that you neuer lay downe Armes , vntill you haue purged the Realme of the troubles of the publike quiet . Thus and other such things hee spake , as the last pangs of death carried him within few houres vnto another world . By his death he extinguished the second parcel of the third Race of Capets , in the branch of Valois , leauing the Crown to the third Royall branch of Burbons : whervnto the order of the Fundamentall Law did lawfully call him . And thus you may see the damnable proiects and dissignes of these Iesuiticall Popish Spirits , against the Lord and his annointed . The death of Henry the fourth . HENRY the fourth King of France , of the Royall Race of the Burbons , who for his famous rescues and victories , and martiall exploits , had purchased vnto himself amongst his owne Subiects , the sur-name of Great , whose life and actions , future ages may reade with admiration , was likewise trayterously murdered by the disloyall and vngodly practises of the Papists . A Parliament being holden at Paris , haning disanulled the Buls of Cardinall Caietans Legation , and other Bulls come from Rome the first of March , together with their procéedings , excommunications , and fulminations , made by Marcellin Landriano , tearming himselfe the Popes Nuntio : The said Bulls , and all their procéedings an edicts being burnt in the Market place , which contained a pardon of that most cruell paracide on Henry the third lately murthered : the King was first therefore excommunicated by Pope Gregory the 4. of that name . Afterward the Iesuits vnderstanding that the King did purpose something against them , for the cruell murder committed on the person of the late King , and for other their exorbitant and deuillish practises daily intended and contriued , the Deuill stirres vp another of his deerely beloued Sonnes to murder his Maiestie on this manner following . On Friday , the day after the Quéenes Coronation , the King being aduertised of some omninous prediction , he went into his Chamber and fell on his knees and prayed : and thus he did thrée times , in the end he went and walked in the Gallery vntill dinner time . After dinner many Noble-men came into his Chamber , and began to tell some tales to put him out of his melancholly humor , and to make him laugh : hauing ●miled a little with the rest ( being by nature of a pleasant disposition ) in the end he said : We haue laughed enough for Fryday , we may well weep on Sunday . Héereupon he sent to the Arcenall at foure of the clocke ; whereupon , they say that the Duke of Uendosme told him that he had beene warned to beware of the foureteenth day ; yet making no account thereof , hee went downe into the Court , whereas a man of a meane condition detained him a quarter of an houre , then hee went into his Caroch , by the Duke of Espernon ( who sat● in the first place of the Boote , vppon the Kinges right hand ) Montbazon , the Marshall Lauardin , La Force , and Praulin , being followed by two Foote-men , and one of his Guard on horsebacke , hauing commaunded Mounsier de Vitry , and the rest of his Guard to stay behinde . Being betwixt the draw-bridge and the poole , this miserable wretch , who watched his opportunity , drew néere vnto the Caroch on the right side , thinking his Maiesty had béene there ; but seeing he was on the left hand , and hearing them commaund the Coachman to go on , he went the néerest way by the narrow lanes , and met with his Maiesty in the stréet called Ferroneire , neere vnto S. Innocents Church , wher staying to make way for a Cart to passe , the King leaned downe on the one side towards Mounsier Esper●●on , pressing him to reade a letter without spectacles . The Duke of Montbazon turned towards them , and one of the footmen was busie tying vp his garter on the other side : so as this monster had opportunity to stab the King into the left pa● , but the wound was not great , whereupon crying out : O my God I am wounded , he gaue him m●anes to giue him a second blow which was mortal , the knife entring betweene the fift and sixt rib , it cut asunder the veine leading vnto the hart , and the wound was so déepe , as it entred into caua vena , the which was pierc●d , wherewith the King did presently spit blood , losing all apprehension and knowledge , for any thing they could perceiue . They had great diff●culty to saue the murderer from killing presently , yet in the end hee was conuaied to the house of Retz . The King was carried backe vnto the Louure , vpon the way they met with the Dolphin , who went to take the ayre , but they caused him to returne , and be caried into the Quéenes Chamber . The King was laid vppon a Couch in his Cabinet , whereas presently after he gaue vp the Ghoast . In that these Papisticall and trayterous attempts , tooke effect vnto the murthering of these two French Kings , when the Lord of his infinite goodnesse still preserued Quéene Elizabeth , and our now dread Soueraigne King Iames from so many , and from more dangerous practises : It may certainly be concluded , that if they had no worse feared the Papists then they did , and put their trust in God as wel as they , and had according to their example purely purged their Realmes from Papistry , the sure prouidence of God would haue beene as sure their Castle , strong hold , and defence , as it was to them and their Realmes at all times , and in all occasions and needs . NOw by the especiall Grace of God , and the assistance of his blessed Spirit , I haue sayled vnto my expected Port , al laud and praise , and thanks therefore be giuen , vnto the Father , the Son , and Holy Ghost : And I most hartily beseech him , that this Booke may beget in the Readers a true dislike of all ceremonies , superstitions , and false Doctrines of Papistry , and to make them truely zealous of Gods word and commandements . O Lord conuert all Papists that belong vnto thee , and hasten according to thy promises to gather all Kings together to destroy the Popedome : in the meane time , grant all Kings , Princes , and others Grace , to beware of him , that he corrupt not the soules of them nor their subieces , nor hurt their persons or estates . And lastly , I beséech thee to gather together the number of thine elect , and hasten thy comming to iudgement , that thou ma●st take thy beloued Spouse from the miseries of this World , vnto thy eternall glory prepared for her : com Lord Iesus come quickly . FINIS . An Alphabeticall Table , containing the principall matters , and all the Martyrs that suffered for the truth , from the Primitiue Church to the end of Queene Mary . A AGrippa cast into prison by Tyberius . page 2 Andrew , Peters Brother crucified . 3 Anthia martyred . 5 Ant. Pius Edict in fauour of the Christians . Ibid Attalus burned on an Iron chaire . 6 Aurelius fauours the Christians . 9 Affaires of the Church of England and Scotland , beginning with King Lucius . 19 Austin with aboue forty Preachers , sent into England . 22 He goes in procession to Canterbury . Ibid. Consecrated Arch-bishoppe in France , by the commandement of Gregory . 23 He assembled the Bishoppes , charging them to preach the word of God. Ibid Hee baptiseth 10000. in the Riuer Swale on Christmas day . 24 His death . Ibid. Abbaies erected . 29 Alfride opprest by the Danes : his misery : hee makes Dunwolphus a Swineheard , Bi. of Winchester : he is comforted by Gods prouidence , and ouercomes the Danes , causing them to be christned . 33 Adelstane crowned King at Kingstone , forceth the Brittaines to pay him tribute : sends his Brother to Sea in an old Boate , builds Monasteries for the release of his sins . 35 Anselme Archbishop of Canterbury , accuseth Henry the first King of England , to the Pope : he is turned out of his Bishopricke and goods . 50 Anacletus Pope . 51 Arnulphus a Priest put to death , for preaching against the Auarice and incontinency of the Cleargy . 51 Adrian the fourth an Englishman , Pope . 52 Choakt with a fly . 54 Auarice of the Popish Prelats . 80 Amadeus Duke of Sauoy , chosen Pope . 138 Abraham of Colchester burned for maintaining the truth . 142 Alexander the sixt poysons the Turkes brother for 2000. Florins . 151 Abiurations in Henry the eight his time , referred to the Booke at large . 126 Adulphus Clarbachus burned , for maintaining the truth at Colen . 170 Articles against Cardinall Wolsey . 171 Andrew Hewit a Prentise burned , for maintaining Fr●ths opinions . 183 Anne of Bullen , her charitable & good works . 184 Articles agreed vpon in Parliament . 196 Abell hanged for the supremacy . 200 Anthony Pierson burned at Windsor . 201 Adam Damlip , his persecution and martirdome at Callis . 205 Anne Askew , her confession , condemnation , persecution and martyrdome . 207. 208. Adam Wallace martired in Scotland , for holding the masse to be Idolatry . 215 Altars in Churches puld downe . 226 Anne Potten burned the next after Samuel , for professing the truth . 290 Anthony Burward of Callice , for saying the Sacrament of the Altar was an Idoll , burned at Canterbury . 291 Alexander the Keeper of Newgate , his crueltie to M. Philpot and his man. 311 Agnis South , about the Sacrament of Penance , condemned and burned . 314 Anne Albright for denying the realty in the Sacrament , condemned and burned . Ibid. Agnes Potten burned at Ipswich , 320 Adam Foster Husbandman , Martyr . 326 Askin a constant Martyr . 327 Alice Potkins starued to death . 329 Agnes Stamley burned . 331 Alexander Horsman Martyr . 332 Ambrose died in Maidstone Goale . 339 Agnes Siluerside , alias Smith , condemned . 340 Agnes Banger martyred . 348 Anne Try Martyr . 349 Alexander Lane Martyr . 362 Alexander Gouch martyred . Ibid Alice Driuers a constant Martyr . Ibid. Alice Snoth burned at Canterbury . 365. B BArtholmew crucified and beheaded . 3 B●zaes Register of Martyrs vnder Decius . 11 Boniface the forerunner of Antichrist . 24 Beda Priest wrote 37. vollums . 27 Boniface an Englishman , Archbishop of Mentz and Martir . Ibid. Bohemians suppresse Idolatrous Temples . 127 Basill besiedged by the Dolphi● of France . 145 Barnes a Fryer beares Fagots , for eating flesh on a Fryday . 166 Bilney a great Preacher of the truth , his articles , abiuration , and martyrdome afterwards . 177 Bayfield a Monke of Berry , a valiant Martyr , his cruell vsage and martyrdome . 179 Baynham a Lawyer whipt , rackt , and martyred for maintaining the truth . 181 Bartrucke a Scottish Knight , confutes certaine Articles of the Papists , for which he is condemned , and his picture burried . 193. 194. 195. Byble at large set vp in euery Church . 200 Bonners examination , his pride before the Commissioners . 225 His vnreuerent and forward words : his imprisonment and depriuation . 226 B●ner compares Priests to the virgin Mary . 240 Bradfords declaration of the manner of disputaon he meant to hold . 244 Beckets Image twice set vp at Mercers Chappell and throwne downe . 256 Bishoppe of Chester , who condemned George Marsh , burned with a harlot , dies therof . 268 Barlow for bearing witnesse of the truth , sent to the Fleet. 269 Berd the Promoter , his cruelty to Iames Treuisam , and other Professors . 281 Bartlet Greene Gent. in trouble , for writing the Queene is not yet dead , meaning Queene Mary , and afterwards for denying the Sacrament of the Altar , condemned & burnt . 313 Blind Boy martyred at Glocester , 323 Bloudy Commission granted by King Philip and Queene Mary , to prosecute the poore members of Christ : whereupon 22. are brought before Bonner out of Essex . 330 Barbara Final burned at Canterbury . 332 Bradbregs widow burned at Canterbury Ibid Bends wife burned at Canterbury . Ibid Berry a Priest and Commissary , a Persecutor of the faithfull , his suddaine and fearefull end . 356 Bate a Barber , a persecutor of the faithfull , his suddaine death . 362 C CAligula Caesar. 2 Commodus Son to Verus , Emperor . 7 Contention between the East & West Church , for the obseruation of Easter day . Ibid Constantine the Emperor borne in Brittaine . 18 His prayers to his Souldiers . Ibid. His immunity to the ministry , his prouision for liberall sciences . 19 Constantine with the helpe of three legions of Souldiours out of Brittany , obtains the peace of the vniuersall Church . 20 Councell at Sternhalt for the obseruation of Easter . 25 Councell of Constance . 26 Carolus Magnus proclaimed Emperor . 25 Cambridge erected by Sigisbert . 29 Chester built . 33 Cloud halfe blood , halfe fire , seene in England . 39 Canutus succeeds Siranus , and erects the monastery of S. Edmonsbury . 40 Councell at Vercellis . 43 Councell at Mentz vnder Pope Leo 9. Ibid. Councell at Latteran . Ibid. Councell at Mantua against Priests marriages . Ibid. Controuersie betweene Canterbury and Yorke for the Primacy . 45 Calixtus the second Pope . 50 Complaints of sundry abuses in the Church . 51 Contention betweene the Bishop of Yorke and Canterbury . 68 Conclusions put vp to the Parliament . 93 Councell of Constance for pacifying a schisme betwixt 3. Popes , in which Iohn the Pope was deposed , & proued to be an hereticke , a murtherer , a Sodomite , and many others : in the 8. Session Iohn Wickliff and his forty Articles were condemned . 112 Councell of Basill send Ambassadors to the Bohemians , with their answers . 130 Councell of Basil begun . 137 Contention between two Popes . 145 Constantinople taken . 146 Clement the seuenth Pope , his wicked life and death . 162 Collins for holding vp a little Dogge when the Priest was at Masse , burned , and the Dogge with him . 190 Cowbridge after he was almost starued , martyred at Oxford . 191 Cardinall Poole attainted of high treason , flyes to Rome . 200 Commotions in Oxfordshire , Yorkshire , Norfolke , and Suffolke . 222 Commotions in Oxford and Buckingham , appeased by the Lord Grey . 224 Commotion in the North. ibid. Cranmer Archbishop of Canterbury offers to defend the book of common-prayer . 235 Communication between Doctor Ridley and Secretary Bourne in the ●ower . 240 Cranmer Archbishop of Canterbury sent to Oxford to dispute . 242 Cat apparelled like a Priest , hanged at the Crosse in Cheapside . 244 Cardinal Pools Oration in the Parlament-house 246 Christianus king of Denmark his Letters to Q. Mary for Miles C●u●rdale . 256 Causon of Thunderst in Essex for maintayning the truth , burned at Kayley . 262 Christopher Wade burned at Dartford for denying the reall presence in the Sacrament . 281 Cornelius Burgie burned . 295 Cranmer Archbishop of Canterbury his parentage and education hee is sent Ambassador to the Emperour , he is sent Ambassadour to the Pope , he seekes to banish Popish errors , and to reforme the Church , he is charged with heresie for denying the Popes power , he is condemned and disgraded by Bonner , Bonners Oration in disgrace of him he is allured to recant by fair promises and entreaty , his martyrdome , from fol. 315. to 32● ▪ Christopher Li●●er burned . 322 Cisley Ormes burned . 343 Cuthbert Simpson Martyr . 354 Christian George burned . 357 Christopher Browne burned at Canterbury . 365 D. DEscription of the Primitiue and later times of the Church . 1 Domitius Caesar. 2 D●cius tyrannie against Christians . 11 Danes enter England , and burn the I le of Sheppey in Kent . 30 Danes take Yorke . 32 Dunston Abbot of Glastenbury banished by E●● wine . 36 Danes arriue and do much spoile . 39 Danes suddenly slaine vpon S. Brices day . 40 Danes begin to be Christians . 41 Diuers Popes at one time . 52 Dominicans or black Fryers order instituted . 78 Diuorce of K. Henry the eighth , and Q. Katharine . 174 Duke of Norfolk committed . 201 Destruction of Merindall , & Cabriers in Fr. 202 ●od , alias Scot burnt at Callice . 206 Da●id Beaton Archb. and Cardinal in Scotland his miserable end , and buriall in a dunghill . 215 Duke of Sommerset ▪ protector his history , proclamation against him , sent to the Tower , discharged againe , committed to the Tower again , arraigned at Westminst . and condemned , beheaded at Tower-hill , 230 , 231 , 232 Duke of Northumberland beheaded . 235 Dagger throwne at the Preacher at Paules crosse . ibid. Disputations in the Conuocation house about the Sacrament . 256 Duke of Suffolk brought to the Tower. ib. Duke of Suffolke beheaded at the Tower-hill . 239 Derick Caruer condemned . 281 Dunstone Chittenden famished in the Castle of Canterbury . 329 Denis Burges Martyred at Lewis . 332 Denis Brigs martyred . 349 Dunning the cruell Chancellors sudden death . 356 E. EVstachius a Captain , with his wife & family martyred . 4 England troubled only with the tenth persecution . 16 Ethelbert King of Kent . 21 Edwine conuerted by Paulinus , and christened at Yorke . 25 Ethelwood conuerts the people of South-sax . 26 Empire translated from the Grecians to the Frenchmen . 28 Egbert sole King. 30 Ethelwolph Bishop of Winchester , succeedes K. by the Popes dispensation , his superstition . ibib . Edw. the elder subdues Wales and Scotland , and is alwaies victorious . 35 Edmund expels the Danes , and is slaine at Glassenbury . 36 Edwine crowned at Kingstone . ibid. Edward succeds Edgar , and is murthered . 39 Egelred King. ibid. Elphegus Bishop of Canterbury , put to ▪ death at Grenwich . 40 Eldred driues out Canutus . ibid. Edmund , sirnamed Ironside chosen King by the Citizens of London and Nobles . 41 Edricus kills Edmund . ibid. Edward the sonne of Emma chosen King , and crowned at Winchester . ibid Elinor Cobham banished into the Isle of Man. 147 Elizabeth Sampson conuented for speaking against Pilgrimages . ibid. Elizabeth Burton called the holy-maid of Kent , a notable imposter put to death . 184 Edward the sixt King of England , restores the Scriptures in the mother tongue . 220 Edward the sixt dies , his praier at his death . 233 234 Elizabeth Warne Martyr . 285 Edward Sharpe like pure golde tried in the fire . 329 Edmund Allen and Katharine his wife martyrs . 332 Elizabeth a blinde maide Martyr . ibid. Elizabeth Hooper burned . 339 Ellen Euring denying the lawes set out by the Pope , condemned . 340 Elizabeth Falkes examined and condemned . ibid. F. FRedericke the Emperour ouerthrown by the Venetians , and taken . 54 Franciscans order begun . 78 Fredericke the second Emperour , persecuted by Popes . 83 Foure and twenty burned in Paris . 185 Fiue burned in Scotland . 186 Fetherston for denying the supremacie , hanged . 200 Frier burned at Rochest●r . 343 G. GOdwin forswearing himselfe choked . 42 Gregory the eighth Pope . 50 Grosthead Bishop of Lincolne . 84 George Carpenter burned . 167 George Constantine apprehended for heresie . 171 Gefferey Lon for dispersing of Luthers bookes forced to abiu●● . 178 Giles Germa●e burned at S. Giles in the fields . 192 George Blage Knight imprisoned , and condemned for speaking against the Masse , but pardoned . 209 George Wisard of Scotland , his persecution and martyrdome . 214 Gardner Bishop of Winchester sent to the Tower . 220 Gernsey and Gersey inuaded by the French. 225 Gardner an Englishman cruelly tormented at Lisbon in Portugall for maintayning of the truth . 228 Gibbets set vp for Wiats souldiers . 244 Gardner Bishop of Winchester his Sermon at Paules crosse . 247 Gardner calls the Preacher before him at Saint Mary-Oueries . 249 Gods iudgement vpon the Parson of Arundell . 264 George Marsh cruelly vsed and burned . 267 George Tankerfield of London Cook , condemned . 285 George King died in prison . ibid. George Catmer burned . 290 George Broadbridge burned at Canterburie . 291 Gardner Bishop of Winchester , his historie and death . 303 George Soper burned at Canterburie . 304 George Parke burned at Canterbury . ibid. George Ambrose Fuller , burned in Smithfield . 327 George Stephens martyred . 332 George Eagles , alias Trudgeouer , hanged , drawn and quartered , betweene two Theeues . 342 George Eagles sister burned . 343 H. HIeraclius cuts off the Popes hands & feet . 24 Harold last King of the Saxons . 42 Hildebrana Pope , a Sorcerer . 45 Honorious the second Pope . 51 He is taken with whores . ibid. Henry the first king of England dies . ibid. Henry the second his pennance , for the death of Becket . 67 He diuides the Realme into sixe parts , and ordaines Iustices of Assizes . 68 His great fame and large Dominions . ibid. Henry the Sonne of Henry the second , his disobedience and death . 69 Hildegris is a Prophe●●sse . 79 Henry the third King of England . 81 Henry the fift crowned . 104 Hugh Pie of Ludney , for holding sundry opinions contrary to the Church of Rome , accused and purged before the Bishoppe of Norwitch . 141 Henry the fifts cruell commition for a●taching sundry suspected of Lolardy . ibid. Harman Peterson committed to the Counter for not being confessed in Lent. 161 Henry Voz burned at ●●uxels , for maintaining Luthers opinions . 161 Henry Sudphen of Breame , his piety , persecution and martyrdome . 163. 164. Henry the 8. entitled defender of the faith . 170 His solemnity at the receiuing of the title of defender of the faith . ibid. Henry Finmore Taylor , burnt at Winsor . 201 Haruy a Commissary , a persecutor , hanged , drawne and quartered . 206 Homes a Yeoman of the Guard , his cruel●ie to Doctor Taylor . 261 Higbed of Horden , burnt at Horden . 262 Humphry Middleton martired at Canterbury . 280 Henry Laurence burnt at Canterbury . 284 Hugh Latimer Bishoppe of Worcester , his conference with Antonian : his parentage , his godly Sermuns , his charity to the poore and needy , accused of heresie , his subscription to certaine Articles propounded vnto him , he is committed to the Tower : his prayer for the Lady Elizabeth : his martyrdome at Oxford , with Bishoppe Ridley : from folio 293. to 303. Hugh Lame Rock an old lame man , burned at stratford the Bow. 322 Hooke burned at Chester . 329 Hugh Fox burned in Smithfield . 354 Henry Pond burned in Smithfield . 362 I IErusalem destroyed by Tytus & Vespasian . 2 Iohn banished to bathmos . 3 Iudas Thadeus slaine . ibid. Iraeneus with many others martired . 8 Ignatius martyr . 4 Iue King of West Saxons goes to Rome . 26 Innocentius the second Pope . 51 Iohn King of England . 71 Iohn Claydon a Currier burnt in Smithfield . 104 Iohn Hus his History : his Articles put to him : his answer , his constant end , 113. 114. 115. Ierome of Prag● his hard vsage and marryrdome . 125. 126. Iohn Wadden Priest burned . 142 Iohn Wendham of Alborough cruelly handled for maintayning the truth . ibid. Iohn Beuerley whipped for the truth . ibid. I●hn Stelley of Flixton forced to abiure . 143 Iohn Burrell forced to abiure . ibid. Iohn Finch forced to doe penance . ibid. Iubilee at Rome . 145. 146. Iulius the second Pope exceedes all his predece●sors in iniquity . 151 Iohn Coyns for contemning the Sacrament of the Altar , and not receuing at Easter ; died at Saint Martins . 160 Iames Gossen Dutchman , committed for not receiuing at Easter . 161 Iohn Wi●cock a Scotish Frier committed for preaching against , holy water and purgatory , ibid. Iohn Esry burned . ibid. Iohn Athelane burned . 165 Iohn Thewxbury burned in Smithfield . 179 Iohn Randall found in his study , hanged in his girdle . 180 Iohn Frith Martyred . 18● Iohn Lambert martyred . 187. 188 ▪ Iohn Painter burned . 192 Iniunctions set out in the 38. yeare of King Henry the eight . ib●d . Iohn Porter a taylor famished to death . 200 Idolatry supp●essed . 〈◊〉 . Iames Morten burned . ibid. Iohn Marbeck condemned and pardoned by the King. 211 Iohn Athee indited for speaking against the Sacrament . ibid. Iohn Adams burnt . 209 Iohn Lacels a Gentleman , burnt , ibid. Iohn Browne burnt . 219. Iohn Hun troubled about the Sacrament . 221 Ioh. Alasco vncle to the k. of Poland banisht . 239 Iests of a Roode at Cockram in Lancashire 248 Iames George dies in prison , and is buried in the fields . 249 Iohn Rogers , first Martyre in Q. Maries daies . 249. 250 Ihon Hooper his martyrdome . 254. Ihon Laurence burned at Colchester . 264. Iudge Hales his History and death . 265. Iulius the third Pope , his wicked life and prophanenesse . 266. Ihon Awcoke died in prison . Ibid. Iohannes de casa a Deane of the Popes chamber , playes the Sodomite and defends it . Ibid. Iohn Cardmaker his martyrdome . 268. Iohn Warne burned . Ibid. Iohn Hardley his martyrdome . 274. Iohn Simpson suffered at Rochford for maintayning the truth . Ibid. Iohn Bradford , his reasons against transubstantiation , and his martyrdome . 275 , to 278. Iohn Lease a prentice , burned with Maister Bradford . 278 Iohn Bland martyred . 279. Iohn Franbesh martyred . 280. Iames Treuisam persecuted , and after his death buried in More fields . 281 Iohn Lanuder of Godstone , martired for the truth . 282. Iohn Aleworth dyed in prison . 283. Iames Abbs burned at Bury . Ibid. Iohn Denley martired . Ibid. Iohn Newman burned . 284. Iohn Wade dyed in prison and was buried in the fields . 285. Iohn Leishord Martyr . Ibid. Iohn Trunchfield Martyr - 290. Iames Tutty of Breachley burned . 291. Iohn Gorway martyred at Lichfield . Ibid. Iohn Glover persecuted . 292. Iohn Webbe burned at Canterbury . 304 Iames Gore died in prison at Colchester . Ibid Iohn Philpot accused of herisie after twice examination comitted to Bonners cole house , his third examination before Bonner : his fourth examination before the Bishoppes : his ninth examination : he is condemned and brought to Newgate , his patient and constant end : from folio 304 ▪ to folio 312. Iohn Tucson burned in Smithfield . 312 Isabell Foster burned in Smithfield ▪ Ibid. Iohn Warne burned in Smithfield Ibid. Iohn Warne of Tenterden in Kent , about the Sacrament of the Altar , condemned . 314. Ioane Sole of Harton about the Sacrament of the Altar and auriculer confession , condemned . 315 Ioane Cotmer burnt at Canterbury . Ibid. Iohn Cauel burned in Smithfield . 321. Iohn Huillier Minister , burnt at Cambridge . 321 , Iohn Mace burned at Colchester . 322 Iohn Spencer burned at Colchester . Ibid. Iohn Hammon burned at Colchester Ibid. Iohn Ap Rice a blind man , burned at Stratford the Bow. Ibid. Ioane Hornes martyred . 323. Iohn Hartpoole burned at Rochester . Ibid. Ioane Bache widdow , burned at Rochester . Ibid. Iohn Osward martyred at Lewis . 324. Iohn Clement Wheelewright persecuted Ibid. Iohn Colstocke of Wellington , for denying the reall presence forced to recant . 326. Iohn Norres dies in the Kings Bench , and buried on the backside . Ibid. Iohn Carelesse of Couentry , after long imprisonment , and many examinations , dies in the Kings bench . 327. Iohn Guyn a constant Martyr . ibid Iulines Palmer a godly Preacher in K. Edwards dayes , martyred . ibid. Iohn Forman martired . 328 Ioane West burned . Ibid. Iohn Hart martyred 329 Iohn Clarke pined to death in the Castle in Canterbu●y . Ibid. Iohn Archer of Cranbrooke weauer , pined to death at Canterbury ibid. Iohn Philpot of Tenterden Martyr . 330 Iohn Bradbridge of Staplehurst Martir . 332 Ioane Mannings of Maidstone in Kent , Martyr , Ibid. Iohn Fishcocke burnt at Canterbury . Ibid. Iames Morris martyred at Lewis . Ibid. Iohn Iohnson about the Sacrament condemned . 340. Iohn Thurston a constant confessor of Iesus Christ dyed in Colchester Castle 341. Iohn Cures Shoomaker of Sisam in Northamptonshi●e , burned . 343. Iames A●stoo burned at Islington 345. Iohn Ioyes of Lezfield in Suffolke martired . 349 Iohn Forman Martyr . Ibid. Iohn Weauer Martyr . Ibid. Iohn Milles Martyr . Ibid Iohn Hart Martyr Ibid. Iohn Osward Martyr . Ibid. Iohn Ashdon Martyr . Ibid. Iohn Hallingsdale burned in Smithfield . 351. Iohn Rowth Minister , for affirming the Pope to bee very Antichrist , after many persecutions for the truth burned . Ibid. Iohn Deuenish burned in Smithfield . 354. Ioane Seaman persecuted for the truth of the Gospell . 356 Iohn Floyd Martyr . 357 Iohn Holyday Martyr . ibid Iohn Slade burned at Brainford . 359 Iohn Vale died in prison , and buried in a dunghill . 360 Iohn Alcocke cast into a dungeon , dies , and is buried in a dunghill . 361 Iohn Cook Sawier burned at S. Edmunds Burie . 362 Iames Asley Martyr . ibid. Iohn Dauid burned at Bury . 362 Iohn Sharpe burned at Bristow . 365 Iohn Cornford burned at Canterbury . ibid. Iohn Herst burned at Canterbury . ibid. Iohn Baker burned at Siuill in Spaine . 366 K. KNights of Rhodes instituted . 51 Katharine Par , Henry the eighth his last wife , her troubles for the Gospell . 209 Kathaerine Knoches and her two daughters martyred for the truth . 228 Katharine Hut widdow Martyr . 323 Katharine Knight , alias Tinley , burned at Canterbury . 365 L. LVcan put to death . 2 Lawrence broiled . 12 Licinius ioyned with Constantine , calls learning the vice of Princes , hangs Theodorus on a crosse . 16 Lucius his letters to Elutherius Bishop of Rome . 20 London burnt . 39 Lurdanes why so called . 40 Letters between the Emperour and the Pope . 53 Lewes the French Kings sonne comes into England , and takes himselfe to be King. 77 Lodouicus King of Hungary drowned in a bog . 167 Leyton for affirming both kindes in the Sacrament burned at Norwich . 191 Lancelot one of the guard burned . 192 Lady Iane beheaded . 236 Latimer Bishop of Worcester sent to dispute at Oxford . 242 Lawrence Sanders Parson of Al-hallowes in Breadstreet his examination & Martyrdome . 252 M. MArke the Euangelist burned . 3 Matthias stoned . ibid. Mahomets beginning and lawes . 26 Monasteries erected . 29 Martin crowned Pope : the Emperor on foote , leading a horse on the right hand , and the Marquesse of Brandenburg on the left hand . 112 Margery Bac●ster for disswading the people frō Idolatry and superstition sore troubled . 143 Martin Luther a stout champion of the church against the Pope ; his History . 154 Matthew Ward about the Sacrament committed to the Counter . 161. Myracle of a Iew Christned in Constantinople 160 Mekins a boy burned in Smithfield . 200 Mustle borow field , where thirteen or fourteene thousand Scots were slaine . 224 Mary Queene of England . 234 Morgan a Iudge troubled in conscience for sentencing the Lady Iane , fals mad and dies . 239 Marsh accused to haue taken the Pixe and crucifixe out of the Sepulcher , he and his Wife committed to the Counter . 243 Margery Polley widdow , burned at Tunbrigde . 281 Michael Trunchfields wife burned in Ipswich about the Sacrament . 320 Mantrell burned at Salisbury . Ibid. Margaret Ellis condemned to bee burned , but died in Newgate . 322 Martin Hunt imprisoned in the Kings Bench for the truth dies , and is buried in the backeside . 326 Mother Tree martyred . 328 Mathew Bradbridge of Tenderden , martyred . 330 Margaret Hide burned in Smithfield . 331 Margery Awstoo burned at Islington . 345 Margaret Thurstone martyred at Colchester . 348 Margery Mearing for affirming the Masse to be abhominable burned . 353 Mother Bennet an ancient woman , persecuted for the truth . 356 Mathe● R●c●rby Martyr . 357 Marke Burges burned at Lisbon in Portugall . 166. N. NEro Caesar. 2 Nunneries erected . 27 Normans aduanced in Church and Common-wealth . 44 Nicholas Canon pennanced and thrise whipped . 144 Nine millions of gold leuied in Fraunce of the Prelats in fourteen yeare . 146 Nicholas South committed to Newgate for not being shriuen in Lent. 161 New Testament translated into English by William Tindall . 167 Nicholas Chamberlaine burned at Colchester . 274 Nichlas Ha●● burned at Rochester . 281 Nicholas Finall of Tenderden Martyr . 330 Nicholas White burned at Canterbury . 332 Nicholas Pa●due burned at Canterb. ibid. Nicholas Holden Martyr . 349 Nicholas Burton Merchant of London , cruelly persecuted and burned at Cadix in Andalousia . 366 O. OSwald by praier vnto God ouercoms Cadwallo . 25 Ostright rauisheth the wife of Br●wer a Nobleman , in reuenge wherof he cals in the Danes 32 Otho the Emperour puts out Pope Iohns eyes , and hangs Cressentius the Consull . 39 Old-Castle : Lord Cob●am his historie . 131. the King secretly admonisheth him to submit himselfe to the holy Church : his answere thereto : the Archbishop sends his Sum●er to him with a sit●tion : he is arrested and sent to the Tower. 133. his later examination and answere to the Archbishops questions , 135. 136. hee is led againe to the Tower , and escapes into Wales : he is condemned of heresie and treason , and drawne to S. Giles in the fields , hanged by the middle & burned . 137 O●colampadius testimony of diuers good men . 166 Oldman of Buckingham burned for eating Dacon in Lent. 181 Ombler a rebell in the North refuseth the kings pardon , is afterward taken and executed at Yorke . 224 P. PIl●t slew himselfe vnder Tiberius . 2 Parmenias put to death . 3 Persecution , the first by Domitius Nero. ibid. Persecution , the second by Domitian . ibid. Persecution , the third vnder Trayanus . 4 Phocas Bishop of Pontus cast in a hote Furnace . ibid. Persecution the fourth vnder Antonius Verus . 6 Poly●arpus his constancie and death . ibid. Persecution the fift vnder Pertinax . 7 Parmachus with his wife and children put to death . 9 Persecution the sixt vnder Maximinus . ibid. Persecution the seuenth vnder Decius . ibid. Persecution the eighth . 12 Persecution the ninth vnder Aurelian . 13 Persecution the tenth vnder Dioclesian . 14 Paul●s Church in London built by Ethelbert K. of Kent . 21 Phocas kils Mauritius the Emperor . 24 Popes work masteries against the Greek Emperors . 27 Paschalis Pope dies . 50 Popes Pall instituted . 69 Pope by his policy leuies a great summe of money in England . 83 Prophecies of the Popes persecutions . 91 Pope Martins death . 137 Pope Eugenius the fourth . 138 Paule Craws a Bohemian , for holding Wickliss opinions , deliuered to be burnt . 144 Printing , the ruine of the Pope and Antichrist , inuented in Germany . 145 Philip Norrice an Irishman , sore troubled for the truth . 147 Pope a Weauer in Eye martyred about the Sacrament . 148 Peake burned in Ipswich for giuing a Sacrament cake to a Dog. ibid Pius the second Pope his prouerbes . 150 Paulus secundus Pope , a hater of learning & learned men . 151 Petrus Ruerrius in two years spent 200000. fl●rins & , permitteth the Cardinals to play the Sodomits the three hote moneths . ibid. Prodigies and Prophecies , shewing the fall of Antichrist . 154 Petrus Flistedius burned at Collen . 170 Packington , a fauourer of Tindall , deceiues the Bishop of London . 171 Patrick Hamilton a Scottish man , of the bloud royall , burned for the truth . 175 Pauy a persecutor hanged himselfe . 182 Puttedue for taunting a Priest , condemned and burnt . 191 Peter a German burnt at Colchester , about the Lords Supper . Ibid. Powell hanged for denying the kings supremaciy . 200 Persecution in Callice . 204 Persecution in Scotland . 218 Peter Martyr banished for religion out of England . 239 Priest of Canterbury saies Masse one day , and the next preacheth against it . 243 Philip Prince of Spaine lands at Southhampton : maried at Winchester . 245 Priests doe penance at Paules Crosse. 246 Procession through London for their conuersion to the Catholick Religion . 249 Patrick Packington martyred . 284 Persecution at Wenson in Suffolke : 323 Persecution at Mendlesam Suff●lke . ibid. Persecution in Couentry and Lichfield . 329 Philip Humphreys burned at Berry . 362 Q QVeene Mary crowned Q●arrels betweene the Spaniards & English , about two whoores . 248 Queeene Mary said to be with child . Ibid. R RA●enna giuen to the Popes by Pipinus king of France . Richard Ceu●r de Lyons rebellion against his Father . 69 Richard the first King of England ▪ 70 Richard the second deposed . 95 Richard Turmin a Baker burned in Smithfield . 104 Rebels ouerthrowne and executed . 223 Ridley made Bishop of London . 226 Redman his iudgement rouching certain points of Religion on his death-bed . 227 Ridley Bishop of London visits the Lady Mary , and offers to preach before her which shee refuseth . 233 His conference in the Tower with Secretarie Bourne . 240 , 241 He is sent to Oxford to dispute . 242 His report of the vanity of the disputation at Oxford . ibid. Rose a Minister , with thirtie men and women taken at communion in Bow Church-yard . 248 Rowland Taylor Doctor ▪ his disputtation with Gardner , his cruell vsage and constant Martyrdome . 255 Robert Farrar Bishop of ● Dauids in Wales , for re●using to subscribe to certaine Popish articles , burned at Ca●rnaruan . 260 Rawlins White burned in Cardiff . 261 Richard Hooke for the truth ended his life at Chichester . 284 Richard Collier burned at Canterbury . ibid. Richard Wright burned at Canterbury . ib●d . Robert Smith his examination and conference with Bo●ner , and martyrdome , 285. to 289. Robert Samuel a godly preacher burned . 290 Roger Coo burned at Y●xford in Suffolk . 291 Robert Swater of Hith burned at Canterbury . ib. Robert Glouer Gentleman burned at Couentry 292 Robert Picot Painter , burned at Ely. 293 Ridley Bishop of London , his parentage : carried to Oxford like a traytor : his conferenc●e with Antonian : his protestation against the Popes authoritie : his prayer at his Martyrdom , from folio 292. to 303. Robert Spicer burned at Salisbury . 32● Robert Drakes burned in Smithfield . Richard Spurge Fuller , burned in Smithfield for denying the reall presence . Ibid. Richard Nicoll burned at Colchester . 322 Robert Bacon a persecutor , and an enemy to the truth . 323 Robert Lawson Linnen Weauer , Martyr . 326 Robert Bernard martyred for the truth at Aye . Ibid. Richard Woodman his martyrdome . 332 Ralphe Hardin , a persecuter of George Eagles , hanged . 342 Richard Crashfield , his examination and martyrdome . Ibid. Ralphe Alberton his examination before Bonner , and martyrdome at Islington . 345 Richard Roth burned at Islington . Ibid Richard Gibson burned in Smithfield . 351 Richard Day burned at Colchester . 357 Raynald Eastland Martyr . Ibid Robert Southam Martyr . Ibid Roger Holland Marchant taylor , his conference with Bonner : his prophesie of the ceasing of persecution and martyrdome . 357. 358. 359 Robert Miles burned at Brainford . 359 Richard Yeoman persecuted and martyred . 360 Robert Miles , alias Palmer , burned at S. Edmundsbury . 362 S SEneca put to death . 2 Stephen martyred . 3 Simon burned . Ibid Simon Zelotes crucified . Ibid Simon the Brother of Iude s●aine . Ibid. Sulpitius and Seruilia martyred . 4 Simproniss● with her seuen sonnes martyred . 5 Seuerus the Emperor slaine at Yorke . 8 Sands of the Sea , as easie to bee numbered as the names of those that suffered vnder Decius . 10 Six thousand , six hundred , and sixty Christian souldiers martyred vnder Mauritius . 14 Simon Zelotes spread the Gospell in Britaine . 19 Sinode at Aquisgrane . 31 Swanus spoile and cruelty . 40 His sudden death . ibid. Steuen Langhton Archbishop of Canterbury . 77 Sau●noral●a a learned Monk of Florence burnt , and his ashes cast into the Riuer . 147 Sixtus the fourth Pope , builds Stewes of both kinds in Rome , reduceth the Iubilee from 50 to 25. years , institutes the feasts of our Lady , canonizeth Bonauenture & Francis for Saints . 151 Scholler of Abbeuill burned for taking the host from the Priest at masse . 162 Solimans Letter to the great master of Rhodes . ibid. Senate of Bearne assigne disputation , and propound their Articles . 168 Soli●an the Turkish Emperour , enters into Austria with a great Army , and besiegeth Vienna . 171 Schisme in Holland about the Pater-n●ster . 216 Stories of certaine Friers of Orleance in France 218 Storie of certaine Monks of Sueuia . 219 Sanders declaration for disputation . 244 Steuen Knight his martyrdom , and his prayer at his death . 264 Steuen Harwood burned at Stratford for the truth . 289 Simon Ioyne burned at Colchester . 322 Shoemaker burned at Northampton . 329 Steuen Kemp of Norgate martyred . 330 Simon Miller condemned and burned . 339 Steuen Cotton burned at Brainford . 359 Steuen White burned at Brainford . ibid. T. TIberius Caesar willed Christ might be adored as God. 2 Thomas slaine with a dart . 3 Thousands die for the faith . 4 Tribute called Dane-gilt paid . 40 Thomas Becket Archbishop of Canterbury his history contayning the contention between him and Henry the second King of England , from Folio 59. to 65. he is slain by 4. souldiers in the Church at Canterbury . 66 Thomas Pye of Albarogh inioyned six whippings sixe seuerall Sundaies . 141 Thomas Bagley Priest burned in Smithfield . 144 Thomas Rheydon a French Carmelite Frier , condemned to be burned . 145 Thomas Norrice burned at Norwich . 147 Thomas a Priest of Norwich burned . 148 Thomas Bingy burned at Norwich . ibid. Thomas Becket his prouerbe . 155 Thomas Lancaster for bringing in prohibited bookes , committed . 161 Thomas Hittin burned in Maidstone . 175 Thomas Garnet Curate of All-hallowes in Hunnie lane for dispersing of Luthers books , forced to abiure . 178 Thomas Cromwell Earle of Essex his history and death . 198 Thomas Barnes Doctor of Diuinitie , for preaching against the Cardinall , burned . 199 Thomas Gerrard Martyr . ibid. Thomas Forret a Scotish Deane his troubles and martyrdome . 212 Thomas Tunstone Bishop of Duresme cast into the Tower. 220 Thomas Dobs for inueighing against papistry , committed to prison , and there dies . ibid. Thomas Grey the Dukes brother executed . 239 Two Sunnes both shining at once . 243 Thomas Hawkes for not christening his childe after the popish manner , apprehended , his conference with Bonner , Harpsfield Fecknam and others , at Copthall in Essex , 269 , 270 , 271 , 272 , 273. Thomas Wats of Billirrikies in Essex his conference with the Bishop about the Sacrament , and martyrdom . 273 Thomas Osmond for maintaining the truth , burned at Maningtree . 274 Thomas Iueson burned . 282 Thomas Fust burned at Ware. 289 Thomas Leys died in prison for the truth . 285 Thomas Cob of Harehill Butcher , burned . 291 Thomas Heyward burned at Lichfield . ib. Thomas Whittle troubled in conscience for yeelding to the Bishop of London , gets his Bill and teares it in pieces . 305 Thomas Whittle Priest , after conflicts with the papists , martyred . 312 Thomas Went burned in Smithfield . ibid. Thomas Browne burned in Smithfield . ibid. Thomas Spurge burned in Smithfield . 321 Thomas Spicer burned at Beckles . 323 Thomas Harland burned at Lewis . 324 Thomas Reed burned at Lewis . Ibid Thomas Auington burned at Lewis . Ibid. Thomas Wood Minister burned at Lewis Ibid. Thomas Miles burned at Lewis . Ibid. Thirteene burned at Stratford the Bow. Ibid. Thomas Free-man condemned , but saued by Pooles dispensation . 325. Thomas Barnes condemned to beare a faggot . 326. Thomas Paret dyed in the Kings Bench , and burien in the back-side Ibid. Thomas Dangate Martyr at Grinsteed in Sussex . 328. Thomas Rauensdale Martyr . 329. Thomas Horne and a woman consumed with the fier at Watton-vnderhedge in Glocestershire . Ibid. Three in the Castle of Chichester dyed in prison for the truth , and buried in the fields . Ibid. Thomas Hudson of Selling Martyr . 330 Thomas Steuens of Bedingham , martyred for the truth . 330 Thomas Loseb● burned . 331 Thomas Thirtell martired . 331 Thomasine Awood martyr . 332 Thomas Perald martyr . 340 Tyrrell one of the race of those that murthered King Edward the fift : His cruelty to the faithfull . Ibid Thomas Moore for saying his maker was in heauen and not in the Pix , burned at Leicester . 341 Thomas Carman for praying with Crashfield and drinking with him when he was burned , apprehended . 343 Thomas Athoch Priest , martyr . 349 Thomas Auington Martyr . Ibid. Thomas Rauensdale Martyr . Ibid. Thomas Spurdan examined before the Bishop and Chancellor of Norwich sent to prison . Ibid. Thomas Carman Martyr . 355 Thomas Hudson affirming the Masse to bee a patcht monster , martired . Ibid. Thomas Benbridge for maintayning the truth rather broyled then burned . 361 Thomas Hall burned at Bristow . 365 Thomts Benion burned at Bristow . Ibid V VSkatell driues the Danes out of England . 40 Vicount of Melun his counsell to the English. 77 Valentine Freese burned at Yorke . 181 Vsher Tunstall for hauing the Pater-noster and Creed in English , forced to abiure . 143 W VVInchester Church founded . 29 Westminster Abby begun by a Citizen Ibid. William Conquerour enters the land . 42 Receiued for King , and crowned on Christmas day : driues the Danes out of the North : forceth Malcolme King of Scots to pay tribute , 44. Waldenses their beginning and progresse . 55. the Articles they held . 56. 57. Wickliffe beginning to preach the Gospell of Christ , 85. his conclusions in a conuocation at Lambeth , 86. his conclusions condemned of herisie and error by William Archbishop of Canter●●y , 88 his bookes condemned by the Councel of Constance , his letter to Pope Vrban the sixt , Ibid diuers of the Nobilitie and Vniuersitie fauour him . 90. 91. William Santrey martyr 95 William Thorps examination before Arundell Archbishop of Canterbury from follio 95. to 103. William Taylor for fauouring Wickliffs opinon● burned in Smithfield . 104. William White , a follower of Wickliffe forced to recant . 141 William Wright a persecutor . 143 Wolsey Cardinall his graetnesse and pride . 166 William Tracy for affirming in his will that hee trusted onely in God , after his death was taken vp and burned . 185. William Button his merry Questions to Papists . 206 Weston preached at Paules Crosse to pray for souls departed 243. Walter Mantell for constantly maintaining the truth hanged . 244 Warwick his cruelty to Doctor Taylor . 256 William Pygot burned at Braintree . 264 Woman put in the Cage for speaking against the Pope . 267 William flower alias Branch martyred . 268 William Tooly Poulterer hanged for robbing a Spaniard his body oster buriall taken vp and deliuered to the seculer power to be burned for heresie . 269 William Bamford burned at Harwich for the truth . 274 Wodroffe Sherife of London , after his crueltie shewed to M. Bradford , taken lame and so continued . 279 William Minge , a constant Confessor , dyed in Maidstone layle . Ibid. William Coker burned at Canterbury . 284. William Hooper burned at Canterbury . Ibid. William Steere of Ashford , for saying the Sacrament of the Altar was an abhominable Idoll , burned at Canterbury . Ibid William Andrew for defence of his religion died in Newgate , and cast into the fields . 290 William Allen for refusing to follow the Crosse in procession , burned at Walsingham . 291 William Glouer persecuted for the truth . 292 William Wolsey burnt at Ely. 293 William Wiseman dying in Lollards Tower , cast into the fields , but buried by good men . 304 William Times Ioyner , burned in Smithfield . 321 William Poole martyr . 323 William Sl●ch dyed in the Marshalsey , and buri●●● in the backside of the prison . 324 William Adherall Minister imprisoned . ibid. William Saennard condemned , but saued by Cardinall Pools dispensation . 325 William Adams condemned , but saued by Cardinall Pools dispensation , ibid. William Fo●ter of Stone , starued to death in the Castle of Canterbury ▪ 329 William Waterer of Bed●●gdy , martyred . 330 William Hay of Hith martyred . ibid William Lowick of Cranbrook , martired . ibid. William Prouting of Thorneham , martyred . ibid. Walter Appleby of Maidstone in Kent , and Petronell his wife martyred . 332 Wilsons wife burned at Canterbury . ibid. William Maynard martyred at Lewis . ibid William Purcas about the reall presence condemned . 340 William Munt for speaking against the Sacrament , condemned . ibid. William Sparrow burned in Smithfield . 351 William Nichol cruelly tormented and burned for the truth , at Hereford West in Wales . 354 William Seaman martyr . 355 William Harris burned at Colchester . 357 William Hooker stoned to death at Siuill . 366 Z ZIsca gathereth an Army to reuenge the death of Iohn Hus and Ierom of Prage . 127 Zwinglius Minister of Zurick slaine , and his body burned . 171. FINIS . Faults escaped in the Printing . Pag. lin . Errata . Correctio . 2 54 to reiect not to reiect 5 2 thrusting thrusten 12 22 Fex Felix 13 37 Sapres Sapores 15 18 in Troy in Troy 360. Rheginus . 15 22 put 360. Rheginus put out the eyes 17 5 Barla Barlaam 17 18 Grigotius Gregorius 17 33 they had . the fire had 23 52 Ethelbert Ethelfride 26 13 Haarines Agarens 27 38 Ethelbert Ethelbald 34 26 Cluniensis Cluniacensis 35 6 Binford Bainford 37 8 Pracontium Dracontium 39 39 Gregory the 1. Gregory the 5. 41 1 & 5 Eldred Egelred 43 50 , 51 Carolus Cadolus 45 9 F●gamus Faganus 49 53 Iudicat Indicet 51 5 destruisti destruxisti 51 12 within houres with whores 58 5 Henry the 5. Henry the 1. 66 24 he hath I haue 66 39 haruest harnessed 71 28 thy my 73 6 to from 93 26 excersised exorcised 97 7 now not 102 19 Bishop Thorp 117 29 Agnes N. 120 22 did not Christ did Christ 123 26 , 30 Canonicalls Canticles 125 7 the part the vpper part 141 24 Communications Excōmunications 153 1 Wesalia Wesalianus 155 23 Domine Domini 165 14 cru●ltie heresie 168 23 without with 192 23 Bortruck Borthwich 192 55 Emperor Empire 209 5 Mayor : Mayor were present . 213 15 Hellen Sirke Hellen Stirke 225 3 burned buried 229 16 contumacy contumelie 235 25 Storie Sc●ry 238 43 for soone for as soone 248 30 Cranmer Winchester 248 45 Doncaster Lancaster 252 40 primate primatiue 264 50 Arundell Croudall 265 46 Cranmer Gardiner 272 51 Elenor Helena 273 4 Lankes Hawkes 273 10 Cophall Coxhall 278 50 Kirkley Kirkby 290 7 Horsce H●orsley 291 2 Somerset Somerton 307 32 Auilence Aquiliense 333 39 ninth third 351 3 not haue haue 351 44 Rowth Rough 356 1 Cylesham Aylesham 357 7 Christian Aegles . Christian George 365 28 Cornefield Cornford 377 23 Benton Bentam 377 25 Story in Lincolne Scory in Hereford 378 21 Rafe Sardine Rafe Lardin 382 45 George Wisard George Wichard 388 38 Bastion Sebasti●● FINIS . Notes, typically marginal, from the original text Notes for div A07225-e850 Tyberius Caesar. Pontius Pilate . Anno 34. Agrippa . Ca Caesar Caligula . 43. Claudius Nero. Domitius Nero. 69. Peter and Paul. 73 The destruction of Ierusalem . Iames. Symon Magus . Iohn . Eusebius 99 Anno. 130. 174 175. 1●8 . 180. 205. 2●7 . 250 278. 324. Notes for div A07225-e9780 Lib. de victoria . Ex T●rtul . cōtra Iudeos Ex Origen hom . 4. in Ezech. 180 The first comming of the Danes . 604 Poli : li. 5. ca. 10. 616. 643. 65● . 664. 666. 705. 724. 735. 747. 757. 801. Notes for div A07225-e14710 826. 833. 837. 857. 872. 879. 899. 901. ●25 . 940. 946 955. 959. 975. 979. ●990 1000. 1004. 1039. 1043. 1066. Notes for div A07225-e20250 1067. 1070. 1087. 1094. 1908. 1100. 1103. 1107. 1115. 1118. 1119. ●12● . 1127. 1130 , 1133. 1144. 1145. 1154. 〈…〉 . 〈…〉 . 1159. Waldenses . 1140. Thomas Becket . 1166. 1169 1170 1172 1174 1175 1176. 1177 1181. 1179. 1192 1199 1200. 1202. 1203 1205 1206 1207 1219. 1250. 1307. 1347. 1374. Notes for div A07225-e28410 1371 1382. 1387. 1395. 1410. 1413. Ose. 4. Rom. 12. Mat. 21. 2 Tim. 3. Luke 12. 1 Cor. 10. Mat. 24. Reuel . 7. 1414. 1415. 1416. 1418. 1431. 1428. Notes for div A07225-e41530 1422. 1428. 1429. 1430. 1431. 1436. 1457 1490. 1496 1498. 1499. 1507. 1508. 1510 1511 1512. 1522 1515 1521 1519 1522 1523 1524 1525 1525 1526 1527 1528. 1529. 1530. 1531 1532 1533 1534 1535. 1536 1537 28. He● . 8 1538. ●ree-will . In opere imperf . 1538. 1539 1539. 540. 1540 1542. 1543. 1544. 1545. 1547 Notes for div A07225-e59010 1543. 1544. 1549. 1549 1550. 1551 1552. 1553. Notes for div A07225-e61420 1553. 1554. 1554 1554. 1555 Notes for div A07225-e66390 1555. 1555. 1555. 1555. 1555 1555. 1555. 1555. 1555 1555. 1555. 1555. 1555 1555 1555 ●556 . 1556. 1556. 1556. 1556. 1556 1556 1556 Notes for div A07225-e91040 1557 Iuly 13. August . 20. Septb . 20. September . 1. September . 10. 1557 The History of France ▪ Iohn Serres , & Edw : Gimston . Anno 1588. Iohn de Serres in the French History . Ed : Grimston . An : Christi . 1589. 
A38749	----	The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes. Ecclesiastical history. English Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. 1683 Approx. 6655 KB of XML-encoded text transcribed from 382 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A38749 Wing E3423 ESTC R6591 12906033 ocm 12906033 95323 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38749) Transcribed from: (Early English Books Online ; image set 95323) Images scanned from microfilm: (Early English books, 1641-1700 ; 981:8) The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes. Ecclesiastical history. English Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English. Evagrius, Scholasticus, b. 536? Ecclesiastical history. English. Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English. [42], 700, [22] p. Printed by John Hayes ... for Han. Sawbridge ..., Cambridge : 1683. "The ecclesiastical history of Eusebius Pamphilus," "The ecclesiastical history of Socrates Scholasticus," and "The life of Constantine" have special title pages. Table of contents: p. [6]-[24] Indices: p. [1]-[22] at end. Advertisement: p. [22] at end. Errata: p. [42] Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church history -- Primitive and early church, ca. 30-600. Persecution -- History -- Early church, ca. 30-600. 2004-09 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE HISTORY OF THE CHURCH , From Our LORD's Incarnation , to the Twelfth Year of the Emperour MAURICIUS TIBERIUS , or the Year of CHRIST 594. As it was written in Greek , by EUSEBIUS PAMPHILUS Bishop of Caesarea in Palestine ; SOCRATES SCHOLASTICUS Native of Constantinople ; and EVAGRIUS SCHOLASTICUS born at Epiphania in Syria Secunda . Made English from that Edition of these Historians , which VALESIUS published at Paris in the Years 1659 , 1668 , and 1673. Also , The LIFE of CONSTANTINE in Four Books , Written by EUSEBIUS PAMPHILUS ; with CONSTANTINE'S ORATION to the CONVENTION OF THE SAINTS ; and EUSEBIUS's Speech in Praise of CONSTANTINE , Spoken at His TRICENNALIA ▪ VALESIUS's Annotations on these Authours , are done into English , and set at their proper places in the Margin ; as likewise a Translation of His Account of their Lives and Writings . With Two Index's ; the one , of the Principal Matters that occur in the Text ; the other , of those contained in the Notes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. Eccles. Histor. Lib. 1. Cap. 18. HINC LUCEM ET POCULA SACRA . printer's or publisher's device CAMBRIDGE , Printed by John Hayes , Printer to the University ; For Han. Sawbridge , at the Sign of the Bible on Ludgate Hill , London . 1683. The Publisher of this ENGLISH Translation to the READER . VALESIUS has spoken so fully and satisfactorily concerning what He has done in His Edition of these following Ecclesiastick Historians , as to His Amendments of the Greek Text , as to His Latine Version of them , and as to His Explanation of the obscurer passages that occur in them ; and besides , has added such compleat Accounts concerning the Lives and Histories of these Authours : ( all which particulars , because they were judged necessary to be made known to the English Reader , are done into His own language , and prefixed before each Writer whom they concern : ) that 't is needless to give the Reader any farther trouble here , than barely to acquaint Him , for what reason this English-Translation was at first attempted , and by what Helps and Assistances this attempt has at length been finished . It can't be supposed a thing unknown to any person , though He may have been but meanly conversant amongst Books , that this is not the first time wherein these Church-Historians have appeared in English. For 't is now almost a Compleat Century , since Meredith Hanmer Doctour of Divinity , first published His Translation of them all ; excepting onely Eusebius's Four Books concerning the Life of the Emperour Constantine , and the Two Orations subjoyned thereto : which , by a Dedication to S r John Lambe Knight , Doctour of Laws , and Dean of the Arches of Canterbury , seem to have been made English several years after Doctour Hanmer's death , by one M r Wye Saltonstall . After Four Editions of Doctour Hanmer's Translation , a fifth , whereto was added M r Saltonstall's Version of the Life of Constantine and the Two Orations , was published in the Year 1650. Which Impression being sold off , and the Book become Scarce ; the person whose propriety D r Hanmer's Translation was , some few years since resolved to reprint it . This resolution He communicated to some friends , whom He knew to be able Advisers and Directers in an affair of that Nature . From them He received answer to this effect : that in Doctour Hanmer's Translation they saw many things that wanted Correction , which they supposed were not so much to be attributed to the Doctour , as to the imperfection and mistakes of the Greek Text and those Latine Translatours , which the Doctour had made use of : that now there was a fair way opened , whereby the errours in the Doctour's Translation might be Corrected , in regard the Original Text of these Historians , after it had been compared with several Ancient Manuscripts of the best Note , ( whereby the imperfections in it were supplied , and the faults committed in other Editions amended ; ) was , together with an excellent Latine Version thereof , published at Paris by Henricus Valesius , a person of such eminent Learning , that by the unanimous consent of the Arch-Bishops and Bishops of the Gallican Church , He had been pitcht upon and employed as the fittest man to undertake a work of this Nature : and therefore their advise was , that the Doctour's Translation should be compared with that Edition of these Historians which Valesius had published , and that , whereever it differed , it should be made to agree with the Greek Text thereof . After receipt of this advise , 't was resolved it should be followed . And accordingly a Reverend and Learned Divine was prevailed with to undertake this Work. Who , after He had done some few Chapters onely of the First Book of Eusebius's History , for reasons best known to Himself desisted . But by this Tryal of His it plainly appeared , that ( besides its being an invidious attempt to go about to interpolate what another person had long since put his last hand to ; ) it was a work of far greater labour to bring Doctor Hanmer's Translation to an agreement with the Greek Text of Valesius's Edition , than to make a New One. On which account this latter was resolv'd upon ; and by Divine assistance being now finished , is here presented to the Reader 's view . The Reader having been acquainted with the Reason why this New Translation was at first attempted , 't is fit He should know farther , by what Helps and Assistances this attempt has at length been finished . This Version , as has been intimated , was taken immediately from the Greek , according to that Edition which Henricus Valesius set forth at Paris : whence this advantage will accrue , that whatever errours are found in it , will be errours but of one descent . Besides Valesius's Edition , That which Robert Stephens Printed at Paris in the year 1544 , was likewise all along consulted . Nor were the Latine Translatours of these Historians refused or neglected : namely these four ; Musculus's Version Dedicated to Edward the Sixth , King of England , and Printed at Basil in the year 1549 ; the Translation of John Christophorson ( heretofore Master of Trinity Colledge in Cambridge , afterwards Bishop of Chichester ; ) Printed at Coloigne . in the year 1570 ; John Curterius's Version , or rather his Emendation of Christophorson's , Printed at Paris in the year 1571 ; and lastly Grinaeus's Translation , set forth at Basil in the year 1591. All which Versions were all along inspected ; and in all places that required it , their Disagreements or Consents are ( as the Reader will find , ) taken notice of ; unless the Learned Valesius's diligence had made those Remarks needless . As for the Notes they are in a manner all Valesius's : nor is any Remark of his left untranslated ( though perhaps some times made shorter ; ) that was judg'd of use to an English Reader , and becoming an English Translation . If the Reader does , as now and then He will , meet with a Note that has not Valesius's name set at the bottome ; He may conclude that not to be Valesius's ; however , He generally meets with some intimation or other , whereby notice is given him , on what authority such a remark is grounded . But whereas in Valesius's Edition , His Notes on all these Historians are placed together in a Body by themselves , at the latter end of each Authour whereto they belong : here the Reader has them embodied with the Text , and by the Letters of the Alphabet He is shown the passages in the History , whereof they treat . In which method the Reader 's ●ase was consulted , that He might not have the trouble and interruption given Him , of turning forward and backward , from the Matter to the Notes , and from thence to the Matter . How far this Translation is beholding to That done by Doctour Hanmer , will quickly be discovered by any , that shall take the pains to compare them . It need not be dissembled , that the Doctour's Version has been seen ; and 't is as needless to detain the Reader in shewing Him by tedious instances , that He has not been , nor could have been followed , without a departure from the Original Greek as published by Valesius . It onely remains , that the Reader be entreated , before He peruses this Translation , to mend those faults in it that are mentioned in The Errata ; and to pardon all others He shall meet with . Which that He may the easier be perswaded to , He is desired to be mindful of this excellent saying : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is God's property to mistake in nothing , and to correct all things . THE CONTENTS Of the Whole WORK . The Contents of Eusebius his Ecclesiastical History in X. Books . Book I. Chap. 1. THE Subject of this Work. Page 1 Chap. 2. A brief summary concerning the Praeexistence and Divinity of our Lord and Saviour Jesus Christ. Page 2 Chap. 3. That the very name of Jesus , and also that of Christ was from the beginning both known and honoured among the Divine Prophets . Page 5 Chap. 4. That the Religion by him declared to all Nations , is neither new nor strange . Page 6 Chap. 5. Of the times of our Saviours manifestation unto men . Page 7 Chap. 6. That in his time , according to the predictions of the Prophets , the Princes of the Jewish Nation who before by succession had held the Principality , surceased , and that Herod , the first of the Aliens , became their King. Page 8 Chap. 7. Of the disagreement supposed to be among the Gospels about the Genealogy of Christ. Page 9 Chap. 8. Of Herods cruelty towards the Infants , and after how miserable a manner he ended his life . Page 10 Chap. 9. Of the Times of Pilate . Page 12 Chap. 10. Of the High-priests among the Jews , in whose time Christ Preached the Gospel . ibid. Chap. 11. What hath been testified concerning John the Baptist , and concerning Christ. Page 13 Chap. 12. Concerning our Saviours disciples . ibid. Chap. 13. The History of the Prince of the Edessens . ibid. Book II. THE Preface . Page 15 Chap. 1. Of those things which were instituted by the Apostles , after the Ascension of Christ. ibid. Chap. 2. How Tiberius was affected at the Relation Pilate sent him of those things concerning Christ. Page 16 Chap. 3. How the Doctrine of Christ spread in a short time over the whole world . Page 17 Chap. 4. How , after the death of Tiberius , Caius made Agrippa King over the Jews , and punished Herod with perpetual banishment . ibid. Chap. 5. How Philo went on an Embassage to Caius upon the Jews Account . Page 18 Chap. 6. How great miseries befell the Jews after their audacious wickedness committed against Christ. ibid. Chap. 7. That Pilate made himself away . Page 19 Chap. 8. Of the Dearth that happened in Claudius his time . ibid. Chap. 9. The Martyrdom of James the Apostle . ibid. Chap. 10. How Agrippa , called also Herod , persecuting the Apostles , presently felt the Divine vengeance . Page 20 Chap. 11. Of the Impostour Theudas and his Associates . ibid. Chap. 12. Of Helena Queen of the Osdroënians . Page 21 Chap. 13. Of Simon Magus . ibid. Chap. 14. Of Peter the Apostle's Preaching at Rome . Page 22 Chap. 15. Of the Gospel according to Mark. ibid. Chap. 16. That Mark first Preached the knowledge of Christ to the Egyptians . ibid. Chap. 17. What Philo relates of the Ascetae in Egypt . ibid. Chap. 18. What Writings of Philo's have come to our hands . Page 24 Chap. 19. What a calamity befell the Jews at Jerusalem on the very day of the Passover . Page 25 Chap. 20. What was done at Jerusalem in the Reign of Nero. ibid. Chap. 21. Of that Egyptian who is mentioned in the Acts of the Apostles . Page 26 Chap. 22. How Paul , being sent bound from Judea to Rome , having made his defence , was wholly acquitted . ibid. Chap. 23. How James , called the brother of the Lord , was Martyred . Page 27 Chap. 24. How , after Mark , Annianus was constituted the first Bishop of the Church of the Alexandrians . Page 29 Chap. 25. Of the Persecution in the time of Nero , in which Paul and Peter were for Religion graced with Martyrdom at Rome . ibid. Chap. 26. How the Jews were vexed with innumerable mischiefs , and how at last they entred upon a War against the Romans . Page 30 Book III. Chap. 1. IN what parts of the world the Apostles Preached Christ. Page 30 Chap. 2. Who first Presided over the Roman Church . Page 31 Chap. 3. Concerning the Epistles of the Apostles . ibid. Chap. 4. Of the first Succession of the Apostles . ibid. Chap. 5. Of the last siege of the Jews after Christs death . Page 32 Chap. 6. Of the famine that oppressed the Jews . Page 33 Chap. 7. Of Christs Predictions . Page 35 Chap. 8. Concerning the Prodigies that appeared before the War. ibid. Chap. 9. Of Josephus , and the Writings he left Page 36 Chap. 10. How Josephus makes mention of the Holy Bible . Page 37 Chap. 11. How , after James , Simeon governed the Church at Jerusalem . Page 38 Chap. 12. How Vespasian commanded that the descendants of David should be sought out ▪ ibid. Chap. 13. That Anencletus was the second Bishop of the Roman Church . ibid. Chap. 14. That Avilius was the second Bishop of Alexandria . ibid. Chap. 15. That Clemens was the third Bishop of the Roman Church . ibid. Chap. 16. Concerning the Epistle of Clemens . Page 39 Chap. 17. Of the Persecution in Domitians time . ibid. Chap. 18. Concerning John the Apostle , and his Revelation . ibid. Chap. 19. How Domitian commanded that the descendants of David should be ●lain . ibid. Chap. 20. Concerning those that were Related to our Saviour . ibid. Chap. 21. That Cerdo was the third that presided over the Alexandrian Church . Page 40 Chap. 22. That Ignatius was the second that presided over the Alexandrian Church . ibid. Chap. 23. A Relation concerning John the Apostle . ibid. Chap. 24. Concerning the order of the Gospels . Page 41 Chap. 25. Concerning those Divine writings , which are without coutroversie acknowledged ; and of those which are not such . Page 42 Chap. 26. Of Menander the Impostour . Page 43 Chap. 27. Of the Heresie of the Ebionites . ibid. Chap. 28. Of the Arch-Heretick Cerinthus . Page 44 Chap. 29. Of Nicholas , and those Hereticks who bear his name . ibid. Chap. 30. Concerning those Apostles that are found to have been married . Page 45 Chap. 31. Of the death of John and Philip. ibid. Chap. 32. How Simeon the Bishop of Jerusalem suffered Martyrdom . Page 46 Chap. 33. How Trajan forbad that the Christians should be sought after . ibid. Chap. 34. That Evarestus was the Fourth that governed the Roman Church . Page 47 Chap. 35. That Justus was the Third that governed the Church at Jerusalem . ibid. Chap. 36. Concerning Ignatius and his Epistles . ibid. Chap. 37. Concerning those Preachers of the Gospel who at that time were eminent . Page 48 Chap. 38. Concerning the Epistle of Clemens , and those other Writings , which are falsly attributed to him . ibid. Chap. 39. Concerning the Books of Papias . Page 49 Book IV. Chap. 1. WHo were the Bishops of the Roman , and Alexandrian Churches in the Reign of Trajane . pag. 50 Chap. 2. What the Jews suffered in this Emperours time . ibid. Chap. 3. Who , in the time of Adrian , wrote Apologies in defence of the Faith. Page 51 Chap. 4. Who were ennobled with the Title of Bishops over the Roman , and Alexandrian Churches in this Emperours time . ibid. Chap. 5. Who were Bishops of Jerusalem from our Saviour , even to these times . ibid. Chap. 6. The last Siege of the Jews in the time of Adrian . ibid. Chap. 7. Who at that time were the Authours of false Doctrine . Page 52 Chap. 8. What Ecclesiastical Writers there were in those times . Page 53 Chap. 9. The Rescript of Adrian , that we Christians should not be unjustly prosecuted . ibid. Chap. 10. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees . Page 54 Chap. 11. Concerning those who were Arch-Hereticks in these times . ibid. Chap. 12. Concerning Justin's Apologie to Antoninus . Page 55 Chap. 13. The Rescript of Antoninus to the Common Council of Asia , concerning our Religion . ibid. Chap. 14. Some memoirs of Polycarp the Disciple of the Apostles . Page 56 Chap. 15. How , in the Reign of Verus , Polycarp , together with others , suffered Martyrdom in the City of Smyrna . ibid. Chap. 16. How Justin the Philosopher , asserting the Christian Religion at the City of Rome , suffered Martyrdom . Page 60 Chap. 17. Concerning those Martyrs , whom Justin makes mention of in his Apologie . Page 61 Chap. 18. What Books of Justin's are come to our hands . Page 62 Chap. 19. Who , in the Reign of Verus , presided over the Churches of Rome , and Alexandria . ibid. Chap. 20. Who then Governed the Church of Antioch . Page 63 Chap. 21. Concerning the Ecclesiastical Writers who flourisht in that Age. ibid. Chap. 22. Concerning Hegesippus , and those he makes mention of . ibid. Chap. 23. Concerning Dionysius , Bishop of the Corinthians , and the Epistles he wrote . Page 64 Chap. 24. Concerning Theophilus , Bishop of the Antiochians . Page 65 Chap. 25. Concerning Philippus and Modestus . ibid. Chap. 26. Concerning Melito , and what he has made mention of . ibid. Chap. 27. Concerning Apollinaris , Bishop of the Hierapol●tane Church . Page 66 Chap. 28. Concerning Musanus , and his Writings . Page 67 Chap. 29. Concerning Tatianus and his Heresie ibid. Chap. 30. Concerning Bardesanes the Syrian , and those Books of his that are extant . ibid. Book V. THE Preface . Page 68 Chap. 1. How many in the Reign of Verus , underwent most ●ore Persecution in France for Religion ; and after what manner they suffered . ibid. Chap. 2. How the Martyrs beloved of God , kindly receiving such as fell away in the persecution , wrought a cure upon them . Page 74 Chap. 3. What a Vision appeared to the Martyr Attalus in his sleep . Page 75 Chap. 4. How the Martyrs , by their Epistle , recommended Irenaeus . ibid. Chap. 5. How God , having from heaven heard the prayers of some of our Religion , sent rain to Marcus Aurelius Caesar. ibid. Chap. 6. A Catalogue of those who were Bishops of Rome . Page 76 Chap. 7. That , even to those times , Miracles were wrought by the faithfull . ibid. Chap. 8. After what manner Irenaeus makes mention of the Divine Scriptures . Page 77 Chap. 9. Who were Bishops in the Reign of Commodus . Page 78 Chap. 10. Concerning Pantaenus the Philosopher . ibid. Chap. 11. Concerning Clemens Alexandrinus . ibid. Chap. 12. Concerning the Bishops of Jerusalem . Page 79 Chap. 13. Concerning Rhodon , and the Dissention of the Marcionites , which he has made mention of . ibid. Chap. 14. Concerning the false Prophets of the Cataphrygians . Page 80 Chap. 15. Concerning the Schism of Blastus raised at Rome . ibid. Chap. 16. What has been committed to memory concerning Montanus , and his false Prophets . ibid. Chap. 17. Concerning Mil●●●des , and the books he compiled . Page 82 Chap. 18. How Apollonius also confuted the Cataphrygians , and whom he has made mention of . ibid. Chap. 19. Serapion's Opinion concerning the Heresie of the Cataphrygians . Page 84 Chap. 20. What Irenaeus wrote against the Schismaticks at Rome . ibid. Chap. 21. How Apollonius suffered Martyrdom at Rome . Page 85 Chap. 22. What Bishops flourisht at that time . Page 86 Chap. 23. Concerning the Question then moved about Easter . ibid. Chap. 24. Concerning the Disagreement of the Churches throughout Asia . ibid. Chap. 25. How all with one consent unanimously agreed about Easter . Page 89 Chap. 26. How many Monuments of Irenaeus's Polite Ingenie have come to our hands . ibid. Chap. 27. How many also of the works of others , who then flourished , are come to our knowledge . ibid. Chap. 28. Concerning those , who from the beginning were defenders of Artemon's Heresie ; what manner of persons they were as to their Morals , and how that they were so audacious as to corrupt the Sacred Scriptures . ibid. Book . VI. Chap. 1. COncerning the Persecution under Severus . pag. 91 Chap. 2. Concerning Origens virtuous course of life from a child . ibid. Chap. 3. How Origen being very young Preacht the word of Christ. Page 92 Chap. 4. How many of those who had been instructed by him , became Martyrs . Page 93 Chap. 5. Concerning Potamiaena . Page 94 Chap. 6. Concerning Clemens Alexandrinus . ibid. Chap. 7. Concerning Judas the Writer . ibid. Chap. 8. Concerning the bold Act of Origen . Page 95 Chap. 9. Concerning the Miracles of Narcissus . ibid. Chap. 10. Concerning the Bishops of Jerusalem . Page 96 Chap. 11. Concerning Alexander . ibid. Chap. 12. Concerning Serapion , and his Books that are extant . Page 97 Chap. 13. Concerning the Writings of Clemens . ibid. Chap. 14. What Writings Clemens has mentioned . Page 98 Chap. 15. Concerning Heraclas . Page 99 Chap. 16. What pains and study Origen bestowed about the Holy Scriptures . ibid. Chap. 17. Concerning Symmachus the Translatour . ibid. Chap. 18. Concerning Ambrosius . Page 100 Chap. 19. What things have been recorded concerning Origen , by the Gentiles . ibid. Chap. 20. What Books are now extant of such as wrote in these times . Page 102 Chap. 21. What Bishops were eminent in those times . ibid. Chap. 22. How many of Hippoly●us's works are come to our hands . Page 103 Chap. 23. Concerning Origen's . studiousness , and how he was honoured with the dignity of Priesthood . ibid. Chap. 24. Concerning the Expositions he made at Alexandria . ibid. Chap. 25. After what manner Origen has mentioned the Books of the Old and New Testament . Page 104 Chap. 26. How Heraclas succeeded in the Bishoprick of Alexandria . Page 105 Chap. 27. How the Bishops had him in admiration . ibid. Chap. 28. Concerning the Persecution under Maximinus . ibid. Chap. 29. Concerning Fabian , how unexpectedly he was Elected by God Bishop of Rome . Page 106 Chap. 30. Who were Origen's Schollars . ibid. Chap. 31. Concerning Africanus . ibid. Chap. 32. What Expositions Origen wrote at Caesarea in Palestine . ibid. Chap. 33. Concerning the Errour of Beryllus . pag. 107 Chap. 34. Concerning Philip the Emperour . ibid. Chap. 35. How Dionysius succeeded Heraclas in his Bishoprick . ibid. Chap. 36. What other books were written by Origen . ibid. Chap. 37. Concerning the dissention of the Arabians . Page 108 Chap. 38. Concerning the Heresie of the Helcesaïts . ibid. Chap. 39. Concerning what happened in the times of Decius . ibid. Chap. 40. Concerning what things happened to Dionysius . Page 109 Chap. 41. Concerning those who suffer'd Martyrdom at Alexandria . ibid. Chap. 42. Concerning some other things which Dionysius relates . Page 111 Chap. 43. Concerning Novatus , what manner of person he was as to his morals ; and concerning his Heresie . Page 112 Chap. 44. Dionysius's story concerning Serapion . Page 115 Chap. 45. Dionysius's Epistle to Novatus . ibid. Chap. 46. Concerning Dionysius's other Epistles . Page 116 Book VII . THE Preface . pag. 117 Chap. 1 Concerning the wickedness of Decius and Gallus . ibid. Chap. 2. Who about these times were Bishops of Rome . ibid. Chap. 3. How Cyprian , with some Bishops which were of his mind , was the first that was of the Opinion , that the Converts of any Heretical Sect whatever , ought to be rebaptized . ibid. Chap. 4. How many Epistles Dionysius wrote concerning this Controversie . Page 118 Chap. 5. Concerning the Peace which followed the Persecution . ibid. Chap. 6. Concerning the Heresie of Sabellius . ibid. Chap. 7. Concerning the most execrable Errour of the Hereticks , and concerning the Vision sent from God which appeared to Dionysius , and the Ecclesiastick Canon he received . Page 119 Chap. 8. Concerning Novatus's Heresie . Page 120 Chap. 9. Concerning the Baptism of Hereticks , that it is impious . ibid. Chap. 10. Concerning Valerian , and the Persecution in his Reign . Page 121 Chap. 11. Concerning what then happened to Dionysius , and to those Christians which were in Egypt . Page 122 Chap. 12. Concerning the Martyrs which suffered at Caesarea in Palestine . Page 124 Chap. 13. Concerning the Peace under Gallienus . ibid. Chap. 14. What Bishops flourisht in those times . Page 125 Chap. 15. How Marinus was Martyred at Caesarea . ibid. Chap. 16. A Relation concerning Astyrius . ibid. Chap. 17. Concerning the mighty Miracles of our Saviour at Paneas . ibid. Chap. 18. Concerning the Statue , which the Woman who had the Flux of bloud , erected . Page 126 Chap. 19. Concerning the Chair of James the Apostle . ibid. Chap. 20. Concerning Dionysius's Paschal Epistles , in which he prescribeth a Canon concerning Easter . ibid. Chap. 21. Concerning what things happened at Alexandria . Page 127 Chap. 22. Concerning the Plague , which then raged . ibid. Chap. 23. Concerning the Reign of Gallienus . Page 129 Chap. 24. Concerning Nepos , and his Schism . ibid. Chap. 25. Concerning the Revelation of John. Page 130 Chap. 26. Concerning Dionysius's Epistles . Page 132 Chap. 27. Concerning Paul of Samosata , and the Heresie founded by him at Antioch . ibid. Chap. 28. Concerning the Eminent Bishops of those Times . ibid. Chap. 29. How Paul being confuted by M●lchion a Presbyter ▪ ( who formerly had been one of the Soph●●●ae ) was deposed . pag. 133 Chap. 30. Concerning the Epistle of the Bishops against Paul. ibid. Chap. 31. Concerning the heterodox and corrupt opinion of the Manichees which sprang up at this time . Page 135 Chap. 32. Concerning those Ecclesiastick m●n who were famous even in our Age , and which of them lived till the demolishing of the Churches . ibid. Book VIII . THE Preface . pag. 139 Chap. 1. Concerning those things which preceded the Persecution in our days . ibid. Chap. 2. Concerning the Ruine of the Churches . Page 140 Chap. 3. Concerning the various sorts of combats which the Martyrs underwent in the time of the Persecution . Page 141 Chap. 4. Concerning God's illustrious Martyrs ; how they fill'd the world with their fame , having been adorned with divers crowns of Martyrdom for Religion . ibid. Chap. 5. Concerning what was done at Nicomedia . Page 142 Chap. 6. Concerning those who were conversant in the Imperial Palaces . ibid. Chap. 7. Concerning those Egyptians who suffered in Phoenicia . Page 143 Chap. 8. Concerning those who suffered in Egypt . Page 144 Chap. 9. Concerning those who suffered at Thebais . ibid. Chap. 10. The written informations of Phileas the Martyr , concerning what was done at Alexandria . ibid. Chap. 11. Concerning what was done in Phrygia . Page 146 Chap. 12. Concerning many other men and women , who suffered Martyrdom in a various and different manner . ibid. Chap. 13. Concerning those Prelates of the Church who demonstrated the sincerity of the Religion they asserted by the effusion of their own bloud . Page 147 Chap. 14. Concerning the Morals of those that were the enemies of Religion . Page 149 Chap. 15. Concerning what happened to the Gentiles . Page 151 Chap. 16. Concerning the Change of affairs to a better posture . ibid. Chap. 17. Concerning the Retractation of the Emperours . ibid. A Supplement to the Eighth Book . pag. 153 Chap. 1. Concerning Procopius , Alphaeus , and Zacchaeus , Martyrs . Page 154 Chap. 2. Concerning Romanus the Martyr . Page 158 Chap. 3. Concerning Timorheus , Agapius , Thecla , and eight other Martyrs . Page 159 Chap. 4. Concerning Apphianus the Martyr . ibid. Chap. 5. Concerning Ulpianus and Aedefius Martyrs . Page 161 Chap. 6. Concerning the Martyrs Agapius ▪ Page 16● Chap. 7. Concerning the Virgin Theodosi● , and concerning Domninus , and Auxentius , Martyrs . ibid. Chap. 8. Concerning other Confessours , and concerning the Martyrdom of Valentina and Paul. Page 16● Chap. 9. That the Persecution was afresh revewed and concerning Antoninus , Z 〈…〉 , Germanus , and other Martyrs . Page 164 Chap. 10. Concerning Peter the Asceta ; Aselepius the Marcionite , and other Martyrs . Page 166 Chap. 11. Concerning Pamphilus , and twelve other Martyrs . ibid. Chap. 12. Concerning the Prelates of the Churches . Page 169 Chap. 13. Concerning Silvanus , John , and thirty nine other Martyrs . ibid. Book IX . Chap. 1. COncerning the Counterfeited Cessation of the Persecution . pag. 171 Chap. 2. Concerning the change of affairs which did afterwards ensue . Page 172 Chap. 3. Concerning an Image lately made at Antioch . Page 173 Chap. 4. Concerning the Decrees of the Cities against the Christians . ibid. Chap. 5. Concerning the forged Acts. ibid. Chap. 6. Concerning them that suffered Martyrdom in those Times . ibid. Chap. 7. Concerning the Edict against us , which was engraven on Brazen plates and hung up on the Pillars . Page 174 Chap. 8. Concerning what afterward hapned , in the time of the Wars , of the Famine , and of the Pestilence . Page 175 Chap. 9. Concerning the death of the Tyrants , and what expressions they used before their deaths . Page 176 Chap. 10. Concerning the Victory obtained by the Pious Emperours . Page 179 Chap. 11. Concerning the final Destruction of the enemies of Religion . Page 181 Book X. Chap. 1. COncerning the Peace , which was procured by God for us . pag. 183 Chap. 2. Concerning the Re-edification of the Churches . Page 184 Chap. 3. Concerning the Consecration of Churches every where solemniz'd . ibid. Chap. 4. A Panegyrick concerning the splendid posture of our Affairs . ibid. Chap. 5. Copies of the Imperial Laws . Page 192 Chap. 6. Concerning the Estates belonging to the Christians . Page 19● Chap. 7. Concerning the Immunity of the Clergy . ibid. Chap. 8. Concerning Licinius's exorbitancies which afterwards ensued , and concerning his death . ibid. Chap. 9. Concerning Constantius's Victory , and concerning the prosperity procured by him to all those that live under the power of the Romans . Page 197 The Contents of the Ecclesiastical History of Socrates Scholasticus in VII . Books . Book . I. Chap. 1. THE Preface to the whole Book . pag. 209 Chap. 2. After what manner Constantine the Emperour was converted to the Christian Religion . ibid. Chap. 3. How whilst Constantine augmented the prosperity of the Christians , Licinius his Collegue persecuted them . Page 2●0 Chap. 4. That there was a war raised betwixt Constantine and Licinius upon account of the Christians . Page 211 Chap. 5. Concerning Arius's contest with Alexander the Bishop . ibid. Chap. 6. How from this contention there arose a division in the Church , and how Alexander Bishop of Alexandria deposed Arius and his Complices . ibid. Chap. 7. How Constantine the Emperour , griev'd at these disturbances in the Church , sent Hosius a Spaniard to Alexandria , to exhort the Bishop and Arius to a reconciliation . Page 214 Chap. 8. Concerning the Council held at Nicaea a City of Bithynia , and concerning the Faith there published . Page 215 Chap. 9. The Epistle of the Synod , concerning those matters determined by it , and how Arius was degraded , together with them that embraced his Sentiments . Page 219 Chap. 10. That the Emperour summoned to the Synod Acesius also , a Bishop of the Novatian Heresie . Page 225 Chap. 11. Concerning Paphnutius the Bishop . ibid. Chap. 12. Concerning Spyridon Bishop of the Cyprians . Page 226 Chap. 13. Concerning Eutychianus the Monk. ibid. Chap. 14. That Eusebius Bishop of Nicomedia , Theognis Bishop of Nice ( who had been banished because they were abettors of Arius's Opinion ) having afterwards sent a Libell of Repentance , and agreed to the exposition of the Faith , were readmitted to their Sees . Page 227 Chap. 15. That Alexander dying after the Nicene Synod , Athanasius was consecrated Bishop of the City Alexandria . Page 229 Chap. 16. How the Emperour Constantine , having enlarged the City heretofore call'd Byzantium , named it Constantinople . ibid. Chap. 17. How Helena the Emperours Mother , came to Jerusalem , and having there found Christs Cross , which she had sought for a long time , built a Church . ibid. Chap. 18. How the Emperour Constantine abolished Gentilism , and erected many Churches in several places . Page 230 Chap. 19. After what manner the Innermost Indian Nations were in the time of Constantine converted to Christianity . Page 231 Chap. 20. After what manner the Iberians were converted to the Christian Religion . Page 232 Chap. 21. Concerning Antonius the Monk. Page 233 Chap. 22. Concerning Manes the Author of the Heresie of the Manichees , and whence he had his original . ibid. Chap. 23. How Eusebius Bishop of Nicomedia , and Theognis Bishop of Nice , taking courage again , endeavoured to subvert the Nicene Creed , by plotting against Athanasius . Page 234 Chap. 24. Concerning the Synod convened at Antioch , which deposed Eustathius Bishop of Antioch : upon whose account there was a Sedition raised , by which that City was almost ruined . Page 235 Chap. 25. Concerning the Presbyter , who made it his business to get Arius recalled . Page 236 Chap. 26. How Arius , being recalled from Exile , and having given up a Libell of Repentance to the Emperour , did therein hypocritically pretend himself an asserter of the Nicene Creed . Page 237 Chap. 27. How Arius returned to Alexandria by the Emperours order , and upon Athanasius's refusal to admit him , Eusebius's faction framed divers accusations against Athanasius before the Emperour . ibid. Chap. 28. That the Emperour ordered a Synod of Bishops should be convened at Tyre , upon account of the accusations brought against Athanasius . Page 239 Chap. 29. Concerning Arsenius , and his hand which was reported to have been cut off . ibid. Chap. 30. That Athanasius being found innocent after his first accusation , his Accusers made their escape by flight . ibid. Chap. 31. That Athanasius fled to the Emperour , upon the Bishops not admitting of his defence at his second accusation . Page 240 Chap. 32. That after Athanasius's departure , he was depoposed by the Vote of the Synod . ibid. Chap. 33. How the Synod , having left Tyre , came to Jerusalem , and after the celebration of the feast of Dedication of the New Jerusalem , readmitted Arius to communion . ibid. Chap. 34 That the Emperour by his Letter summoned the Synod to attend him , that Athanasius's case might be accurately discussed in his presence . Page 241 Chap. 35. That , when the Synod came not to the Emperour , the Eusebians accused Athanasius , as if he had threatned , that he would prohibit the carriage of that Corn , with which Alexandria furnished Constantinople . Whereupon the Emperour , being incensed , banished Athanasius , confining him to the Gallia's . ibid. Chap. 36. Concerning Marcellus Bishop of Ancyra , and Asterius the Sophista . Page 242 Chap. 37. How , after Athanasius was exiled , Arius , being sent for from Alexandria by the Emperour , raised disturbances against Alexander Bishop of Constantinople . ibid. Chap. 38. Concerning Ariu's death . Page 243 Chap. 39. How Constantine , falling into a distemper , ended his life . ibid. Chap. 40. Concerning Constantine the Emperours Funeral . ibid. Book II. Chap. 1. THE Preface , wherein he gives an account , why he made a new Edition of his First and Second Book . pag. 245 Chap. 2. How Eusebius Bishop of Nicomedia with his accomplices , earnestly endeavouring to introduce Arius's opinion again , made disturbances in the Churches . ibid. Chap. 3. How Athanasius , confiding in the Letter of Constantine the Younger , returned to Alexandria . Page 246 Chap. 4. That upon Eusebius Pamphilus's death , Acacius succeeded in the Bishoprick of Caesarea . Page 247 Chap. 5. Concerning the death of Constantine the Younger . ibid. Chap. 6. How Alexander Bishop of Constantinople , at his death , proposed Paulus and Macedonius to be elected into his Bishoprick . ibid. Chap. 7. How the Emperour Constantius ejected Paulus who had been Ordained Bishop : and , having sent for Eusebius from Nicomedia , entrusted him with the Bishoprick of Constantinople . ibid. Chap. 8. How Eusebius assembled another Synod at Antioch of Syria , and caused another form of Faith to be published . Page 248 Chap. 9. Concerning Eusebius Emisenus . ibid. Chap. 10. That the Bishops convened at Antioch , upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria , Ordained Gregorius , and altered the expressions of the Nicene Faith. ibid. Chap. 11. That , upon Gregorius's arrival at Alexandria guarded with a Military force , Athanasius fled . Page 250 Chap. 12. How , after Eusebius's death , the people of Constantinople restored Paulus to his See again . And that the Arians made choice of Macedonius . pag. 250 Chap. 13. Concerning the slaughter of Hermogenes the Lieutenant-General , and how Paulus was for that reason turned out of the Church again . ibid. Chap. 14. That the Arians , having removed Gregorius from the see of Alexandria , put Georgius into his place . Page 251 Chap. 15. How Athanasius and Paulus , going to Rome , and being fortified with Bishop Julius's Letters , recovered their own Sees again . ibid. Chap. 16. That the Emperour sent an order by Philippus Praefect of the Pretorium , that Paulus should be ejected and banished , and that Macedonius should be enstalled Bishop in his See. Page 252 Chap. 17. That Athanasius , being afraid of the Emperours menaces , returned to Rome again . Page 253 Chap. 18. How the Emperour of the Western parts requested of his brother , that such persons might be sent , as could give an account of the deposition of Athanasius and Paulus . And , that they who were sent published another form of the Creed . Page 254 Chap. 19. Concerning the large Explanation of the Faith. ibid. Chap. 20. Concerning the Synod at Serdica . Page 256 Chap. 21. An Apology for Eusebius Pamphilus . Page 258 Chap. 22. That the Synod of Serdica restored Paulus and Athanasius to their Sees , and that , upon the Eastern Emperours refusal to admit them , the Emperour of the West threatned him with War. Page 259 Chap. 23. That Constantius , being afraid of his Brothers Menaces , by his Letters ordered Athanasius to appear , and sent him to Alexandria . Page 260 Chap. 24. That Athanasius , passing through Jerusalem in his return to Alexandria , was received into Communion by Maximus , and convened a Synod of Bishops which confirmed the Nicene Faith. Page 262 Chap. 25. Concerning the Tyrant Magnentius and Vetranio . Page 263 Chap. 26. How , after the Death of Constans the Western Emperour , Paulus and Athanasius were Ejected out of their own Sees again . And , that Paulus , after his being carried into banishment , was slain . But Athanasius made his escape by flight . ibid. Chap. 27. That Macedonius , having got possession of the See of Constantinople , did much mischief to those that in opinion dissented from him . Page 264 Chap. 28. Concerning what was done at Alexandria by Georgius the Arian ; from Athanasius's own relation . ibid. Chap. 29. Concerning Photinus the Arch-Heretick . Page 265 Chap. 30. Concerning the forms of the Creed published at Sirmium , in the presence of the Emperour Constantius . Page 266 Chap. 31. Concerning Hosius Bishop of Corduba . Page 269 Chap. 32. Concerning the overthrow of Magnentius the Tyrant . ibid. Chap. 33. Concerning the Jews inhabiting Dio-Caesarea in Palestine . Page 270 Chap. 34. Concerning Gallus Caesar. ibid. Chap. 35. Concerning Aëtius the Syrian , Eunomius's Master . ibid. Chap. 36. Concerning the Synod at Millaine . Page 271 Chap. 37. Concerning the Synod at Ariminum , and concerning the Draught of the Creed which was published there . ibid. Chap. 38. Concerning the cruelty of Macedonius , and the Tumults by him raised . Page 275 Chap. 39. Concerning the Synod at Seleucia a City of Isauria . Page 277 Chap. 40. That Acacius Bishop of Caesarea dictated another Draught of the Creed , in the Synod at Seleucia . Page 278 Chap. 41. Tha● , upon the Emperours return from the Western parts , the Acacians were convened in the City of Constantinople , and firmed the Ariminum Creed , making some additions to it . Page 281 Chap. 42. That upon Macedonius's being deposed , Eudoxius obtained the Bishoprick of Constantinople . ibid. Chap. 43. Concerning Eustathius Bishop of Sebastia . Page 282 Chap. 44. Concerning Meletius Bishop of Antioch . Page 283 Chap. 45. Concerning Macedonius's Heresie . ibid. Chap. 46. Concerning the Apollinaristae , and their Heresie . Page 284 Chap. 47. Concerning the death of the Emperour Constantius . ibid. Book III. Chap. 1. COncerning Julianus , his Extract , and Education . And how , upon his being made Emperour , he revolted to Gentilism . Page 285 Chap. 2. Concerning the Sedition which hapned at Alexandria , and after what manner Georgius was slain . Page 287 Chap. 3. That the Emperour incensed at Georgius's murder , sharply rebuked the Alexandrians by his Letter . Page 288 Chap. 4. How , upon Georgius's being murdered , Athanasius returned to Alexandria , and recovered his own Church . Page 289 Chap. 5. Concerning Lucifer , and Eusebius . ibid. Chap. 6. How Lucifer arriving at Antioch , Ordained Paulinus . ibid. Chap. 7. How Eusebius and Athanasius accorded together , and assembled a Synod of Bishops at Alexandria , wherein they expresly declared , that the Trinity is Consubstantial . Page 290 Chap. 8. Some passages quoted out of Athanasius's Apologetick concerning his own flight . Page 291 Chap. 9. How ( after the Synod at Alexandria , made up of those who asserted the Homoöusian Faith ) Eusebius , returning to Antioch , found the Catholicks disagreeing there upon account of Paulinus's Ordination ; and being unable to bring them to an agreement , he departed from thence . Page 293 Chap. 10. Concerning Hilarius Bishop of Poictiers . ibid. Chap. 11. How the Emperour Julianus exacted money from the Christians . Page 294 Chap. 12. Concerning Maris Bishop of Chalcedon . ibid. Chap. 13. Concerning the tumult raised by the Heathens against the Christians . Page 295 Chap. 14. Concerning Athanasius's flight . ibid. Chap. 15. Concerning those who in the Reign of Julianus suffered Martyrdom at Merus a City of Phrygia . Page 296 Chap. 16. How ( when the Emperour prohibited the Christians from being educated in the Grecian Literature , ) the two Apollinaris's betook themselves to writing of Books . ibid. Chap. 17. How the Emperour , making preparations for an expedition against the Persians , arrived at Antioch : and being derided by the Antiochians , he published an Oration against them , entituled Misop●g●n . Page 297 Chap. 18. How , when the Emperour was desirous to consult the Oracle , the Daemon gave no answer , being afraid of Babilas the Martyr . Page 298 Chap. 19. Concerning the Emperours wrath , and concerning Theodorus the Confessour . ibid. Chap. 20. How the Emperour perswaded the Jews to sacrifice , and concerning the utter destruction of Jerusalem . ibid. Chap. 21. Concerning the Emperours inroad into Persia , and concerning his death . pag. 299 Chap. 22. Concerning Jovianus's being Proclaimed Emperour . ibid. Chap. 23. A confutation of what Libanius the Sophista has said concerning Julianus . Page 300 Chap. 24. That the Bishops flockt from all places to Jovianus , every one of them hoping they should induce him to embrace their own Creed . Page 303 Chap. 25. That the Macedonians and Acacians , meeting together at Antioch , confirmed the Nicene Creed . ibid. Chap. 26. Concerning the Death of the Emperour Jovianus . Page 304 Book . IV. Chap. 1. THat , after Jovianus's death , Valentinianus is Proclaimed Emperour , who made his brother Valens his Colleague in the Empire . And , that Valentinianus was a Catholick , but Valens an Arian . pag. 305 Chap. 2. That Valentinianus went into the Western parts of the Empire , and Valens resided at Constantinople , who , upon the Macedonians address to him that a Synod might be convened , granted their request . And that he persecuted the Homoöusians Page 306 Chap. 3. That , whilst Valens persecuted those who embraced the Homoöusian opinion in the East , there arose a Tyrant at Constantinople , by name Procopius . And that at the same time an Earthquake hapned , and an inundation of the Sea , which ruined many Cities . ibid. Chap. 4. That there being a disturbance in the Secular as well as the Ecclesiastick State of affairs , the Macedonians , having convened a Synod at Lampsacus , did again confirm the Antiochian Creed , and Anathematized that published at Ariminum , and did again ratifie the deposition of Acacius and Eudoxius . ibid. Chap. 5. That , an engagement hapning about a City of Phrygia between the Emperour Valens , and the Tyrant Procopius , the Emperour took the Tyrant by the treachery of his Commanders , and put him and them to death , by inflicting new and unusual punishments upon them . ibid. Chap. 6. That , after the death of the Tyrant , the Emperour forced those who had been present at the Synod , and all the Christians , to embrace Arius's Opinion . Page 307 Chap. 7. That Eunomius , having ejected Eleusius the Macedonian , was made Bishop of Cyzicum . And concerning Eunomius's original , and that having been Amanuensis to Aëtius sirnamed Atheus , he imitated him . ibid. Chap. 8. Concerning the Oracle , which was found cut upon a stone , when the Wall of Chalcedon was demolished by reason of the Emperour Valens's anger . Page 308 Chap. 9. That the Emperour Valens persecuted the Novatians also , who ( in like manner as did the Catholicks ) embraced the Homoöusian Faith. Page 309 Chap. 10. That the Emperour Valentinianus , begat a son , who bore his Fathers name ; to wit , Valentinianus , he having begat his son Gratianus before his being created Emperour . ibid. Chap. 11. Concerning a hail of an unusual bigness which fell from heaven , and concerning the Earthquakes in Bithynia , and the Hellespont . Page 310 Chap. 12. That those who embraced Macedonius's Opinion , being reduced into streights by reason of the Emperours violence towards them , sent an Embassage to Liberius Bishop of Rome , and subscribed to the Homoöusian Creed . ibid. Chap. 13. How Eunomius separated himself from Eudoxius , because he adhered to his master Aëtius . And that ( a disturbance being raised at Alexandria by Eudoxius's means ) Athanasius fled again . And that ( when the Populace were tumultuous hereupon ) the Emperour being afraid , by his Letters pacified ▪ the Alexandrians , and ordered that Athanasius should be put into quiet possession of his Church again . Page 313 Chap. 14. That after the death of Eudoxius at Constantinople , the Arians ordained Demophilus ; but the Orthodox , by the assistance of Eustathius of Antioch , made Evagrius Bishop of Constantinople . ibid. Chap. 15. That when the Emperour had banished Evagrius and Eustathius , the Arians sorely oppressed and afflicted the Homo●usians . Page 314 Chap. 16. Concerning the holy Presbyters who were burnt in a Ship , and concerning the Famine , which by the wrath of God hapned in Phrygia upon that account . ibid. Chap. 17. That the Emperour , arriving at Antioch , did again persecute those that embrace the Homoöusian Opinion . ibid. Chap. 18. Concerning what was done at Edessa , and the reproachfull affront put upon the Prefect , and concerning the Faith , couragiousness , and constancy of those Citizens ; and concerning a pious woman . ibid. Chap. 19. That the Emperour Valens slew many persons , the first letter of whose name was Theta , upon account of a certain Necromantick-divination , whereby that was foretold . Page 315 Chap. 20. Concerning Athanasius's Death , and the promotion of Peter to his See. ibid. Chap. 21. That after Athanasius's death , the Arians by the Emperour Valens's Order , delivered up the Churches in Alexandria to Lucius who had been Ordained by them before , and committed Peter to prison . Page 316 Chap. 22. That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment . But they are recorded in a Letter written by Peter , who made his escape , and fled to Damasus Bishop of Rome . But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the solitudes . ibid. Chap. 23. A Catalogue of the holy Monks who lived in the Desart . ibid. Chap. 24. Concerning those holy Monks who were exiled ; how God ( by the Miracles they performed ) attracted all persons to himself . Page 319 Chap. 25. Concerning Didymus , a blind man. Page 320 Chap. 26. Concerning Basilius of Caesarea , and Gregorius of Nazianzum . ibid. Chap. 27. Concerning Gregorius Thaumaturgus . Page 322 Chap. 28. Concerning Novatus , and those from him termed Novatians . And , that those Novatians who inhabited Phrygia , altered the time of celebrating the Festival of Easter , and kept it on the same day the Jews did . Page 323 Chap. 29. Concerning Damasus Bishop of Rome , and Ursinus . How , a disturbance and Sedition hapning in Rome upon their account , there followed a great slaughter of men . Page 324 Chap. 30. How ( after the death of Auxentius Bishop of Millain ) a Sedition hapning on account of the Election of a Prelate to succeed in that See ; Ambrosius , President of the Province , going with a Military Force to appease the tumult , was by a general suffrage ( the Emperour Valentinianus having given his consent also ) preferred before all persons , and Elected Bishop of that Church . ibid. Chap. 31. Concerning Valentinianus's death . pag. 325 Chap. 32. Concerning the Philosopher Themistius . And , that Valens , appeased by the Oration he spake to him , did in some measure mitigate his Persecution against the Christians . ibid. Chap. 33. How the Goths , under the Reign of Valens , embraced Christianity . Page 326 Chap. 34. That the Goths vanquished by other Barbarians , fled into the Territories of the Romans , and were received by the Emperour . Which reception of theirs was the occasion , both of the destruction of the Roman Empire , and also of the Emperours own overthrow . ibid. Chap. 35. That the Emperour , by reason of his care and sollicitude about a War with the Goths , remitted something of his Persecution against the Christians . Page 327 Chap. 36. That the Saracens also at that time embraced the Faith of Christ , ( a woman , by name Mavia , being their Queen , ) and took one Moses , a pious and faithfull person that led a monastick life , to be their Bishop . ibid. Chap. 37. That after Valens's departure from Antioch the Orthodox in the East ( more especially those at Alexandria ) took courage ; and having ejected Lucius , restored the Churches again to Peter , who was returned fortified with the Letters of Damasus Bishop of Rome . ibid. Chap. 38. That the Emperour arriving at the City Constantinople , and being reproach't by the people upon account of the Goths , marches out of the City against the Barbarians . And coming to an ingagement with them near Adrianople , a City of Macedonia , is slain by them ; after he had lived fifty years , and Reigned sixteen . Page 328 Book V. THE Preface . Pag. 329 Chap. 1. How ( after the death of Valens ) when the Goths laid Siege to Constantinople , the Citizens Sallied out of the City against them , having those Saracens who were under Mavia's command , to be their Auxiliaries . ibid. Chap. 2. That the Emperour Gratianus , having recalled the Orthodox Bishops from their Exile , drove the Hereticks out of the Churches , and took Theodosius to be his Colleague in the Empire . Page 330 Chap. 3. What Bishops were in possession of the Presidency over the greater Churches at that time . ibid. Chap. 4. How the Macedoniani , who had sent an Embassy to Damasus Bishop of Rome in defence of the Homoöusian Creed , returned again to their old Heresie . ibid. Chap. 5. Concerning what hapned at that time at Antioch , upon Paulinus's and Melitius's account . ibid. Chap. 6. That Gregorius of Nazianzum was by a general suffrage of the Orthodox constituted Bishop of the Constantinopolitan Church ; at which time the Emperour Theodosius ( after his Victory over the Barbarians , ) fell sick at Thessalonica , and was baptized by Ascholius the Bishop . ibid. Chap. 7. That when Gregorius was come to Constantinople , and some Bishops murmured at his Translation ; he refused the Presidency over the Church . And the Emperour orders Demophilus the Arian Bishop , either to give his Assent to the Homoöusian Faith , or else to go out of the City ; which latter he chose rather to do . Page 33● Chap. 8. Concerning the hundred and fifty Bishops Convened at Constantinople , and concerning the determinations made by them , after they had Ordained Nectarius in that City . ibid. Chap. 9. That the Emperour Theodosius ordered the body of Paulus Bishop of Constantinople to be honourably translated from the place of his Exile . At which time also Meletius Bishop of Antioch departed this life . Page 334 Chap. 10. That the Emperour ordered a Synod of all the Sects to be convened , at which time Areadius his son was proclaimed Augustus ; and that the Novatians ( who as to their faith embraced the same Sentiments with the Homoöusians ) were the only persons that had permission to hold their Assemblies within the City . But the other Hereticks were forced from thence . ibid. Chap. 11. Concerning Maximus the Tyrant , how he slew Gratianus by treachery : at which time also Justina the mother of Valentinianus Junior , desisted , though unwillingly , from her design against Ambrosius Bishop of Millain , for fear of Maximus . Page 336 Chap. 12. That the Emperour Theodosius having provided a numerous Army against Maximus , ( at which time Flaccilla bore him his son Honorius , ) left Arcadius at Constantinople : but went himself to Millain , where he came to an Engagement with the Tyrant . Page 337 Chap. 13. Concerning the disturbance raised at Constantinople by the Arians . ibid. Chap. 14. Concerning the Emperour Theodosius's Victory , and the Tyrant's overthrow . Page 338 Chap. 15. Concerning Flavianus of Antioch . ibid. Chap. 16. Concerning the demolishment of the Idol Temples at Alexandria ; and concerning the Fight betwixt the Pagans and Christians , which hapned on that account . Page 339 Chap. 17. Concerning the Hieroglyphical Letters found in the Temple of Serapis . ibid. Chap. 18. That the Emperour Theodosius , during his stay in Rome , did a great deal of good to that City , both by demolishing those Receptacles for Thieves in the Bake-houses , and also by prohibiting the obscene use of Bells in the Stews . Page 340 Chap. 19. Concerning the Penitentiary Presbyters , how these Officers in the Church were at that time put down . Page 341 Chap. 20. That there were at that time many Schisms amongst the Arians , and other Hereticks . Page 343 Chap. 21. That the Novatians also disagreed amongst themselves . ibid. Chap. 22. This Historian's Sentiment concerning the disagreements which appear in some places , in relation to the Feast of Easter , Baptisms , Fasts , Marriages , the order of celebrating the Eucharist , and other Ecclesiastical Rites and Observances . Page 344 Chap. 23. Concerning the Arians at Constantinople , who were also termed the Psathyriani . Page 349 Chap. 24. That the Eunomians also raised Factions amongst themselves , which had various denominations given them , derived from the names of their first Founders . ibid. Chap. 25. Concerning Eugenius's Tyranny , and the death of Valentinianus Junior ; also , concerning the Emperour Theodosius's Victory over the Tyrant . Page 350 Chap. 26. How the Emperour falling ill after his Victory , sent for his son Honorius to Millain ; and thinking himself somewhat recovered from his distemper , he ordered that Cirque-sports should be exhibited , on which very day he died . Page 351 Book VI. THE Preface . Pag. 351 Chap. 1. That after the death of the Emperour Theodosius , when his Sons had divided the Empire between them , and Arcadius had met the Army returning from Italy , after some short stay there ; Rufinus the Praefectus Praetorio was killed ▪ by the Souldiers at the Emperours feet . Page 352 Chap. 2. Concerning Nectarius's death , and the Ordination of Johannes . ibid. Chap. 3. Concerning the Descent and Education of Johannes Bishop of Constantinople . Page 353 Chap. 4. Concerning Serapion the Deacon , and how by his instigation Johannes became offended with , and an enemy to his Clergy . Page 354 Chap. 5. That Johannes differed not only with the Clergy , but with the Magistracy also . And concerning Eutropius the Eunuch . Page 355 Chap. 6. Concerning the Tyranny of Gaïna the Goth , and the disturbance he raised at Constantinople ; and concerning his death . ibid. Chap. 7. Concerning the Dissention which hapned between Theophilus Bishop of Alexandria , and the Monasticks in the Solitude . And how Theophilus Anathematized Origen's Books . Page 357 Chap. 8. Concerning the Prayers of the Nocturnal Hymns Sung by the Arians and Homoöusians ; and concerning the ingagement which hapned between them : and that the singing of Hymns in parts , wherein one sang one verse , another another , had its original from Ignatius Theophorus . Page 358 Chap. 9. Concerning those termed The long Monks , and how Theophilus having conceived an implacable ▪ hatred against Johannes upon their account , made it his business to get him deposed from his Bishoprick . Page 359 Chap. 10. That Epiphanius Bishop of Cyprus being also led away by Theophilus's frauds , convened a Synod of Bishops in Cyprus , to determine against Origen's Writings , and reproved Johannes for reading Origen's Books . Page 360 Chap. 11. Concerning the two Syrian Bishops Severianus and Antiochus , how , and for what reasons they disagreed with Johannes . ibid. Chap. 12. That Epiphanius coming to Constantinople , held Assemblies , and performed Ordinations contrary to Johannes's mind ; that he might gratifie Theophilus . Page 361 Chap. 13. What this Writer can say in defence of Origen . Page 362 Chap. 14. How Johannes ( having invited Epiphanius to come to his Palace , and he rufusing , and continuing his holding of separate Assemblies in the Church of the Apostles , admonished and reproved him , because he did many things contrary to the Canons . Whereat Epiphanius was terrified , and returned into his own Country . ibid. Chap. 15. How after Epiphanius's departure , Johannes made an Oration against ▪ Women , and upon that account ( by the care of the Emperour and Empress ) a Synod was convened against him at Chalcedon , and he is ejected out of his Church . Page 363 Chap. 16. That the people being tumultuous because of Johannes's banishment , Briso the Empress's Eunuch , was sent to bring him back again to Constantinople . pag. 364 Chap. 17. That upon Theophilus's desiring to discuss Heraclides's case then absent , and Johannes's refusing to permit him ; an Engagement hapned between the Constantinopolitans and Alexandrians , wherein many were slain ( on both sides . ) At which Theophilus and some other of the Bishops were terrified , and ●led from the City . ibid. Chap. 18. Concerning Eudoxia's Silver Statue , and how Johannes was ejected out of his Church again on account of that , and conveyed into banishment . Page 365 Chap. 19 Concerning Arsacius , who was Ordained Johannes's successour , and concerning Cyrinus ( Bishop ) of Chalcedon . Page 366 Chap. 20. How , after Arsacius Atticus obtained the Constantinopolitan See. Page 367 Chap. 21. Concerning Johannes's departure to the Lord in Exile . ibid. Chap. 22. Concerning Sisinnius Bishop of the Novatianists , what expressions he is said to have used in his discourses with Johannes . ibid. Chap. 23. Concerning the death of the Emperour Arcadius . Page 368 Book . VII . Chap. 1. THat after the Emperour Arcadius's death , ( who left his Son Theodosius , then eight years old ; ) Anthemius the Praefect had the chief management of affaires in the Empire . pag. 369 Chap. 2. Concerning Atticus Bishop of Constantinople , what manner of person he was as to his temper and disposition . Page 370 Chap. 3. Concerning Theodosius and Agapetus Bishops of Synnada . ibid. Chap. 4. Concerning the Paralyticall Jew , who was cured by Atticus the Bishop in Divine Baptism . Page 371 Chap. 5. How Sabbatius , from being a Jew had been made a Presbyter of the Novatianists , deserted those of his own opinion . ibid. Chap. 6. Concerning those who at that time were the Ring-leaders of the Arian Opinion . Page 372 Chap. 7. How Cyrillus succeeded Theophilus Bishop of Alexandria . ibid. Chap. 8. Concerning Maruthas Bishop of Mesopotamia , and how the Christian Religion was by him propagated in Persia. ibid. Chap. 9. Who were Bishops of Antioch and Rome at this time . Page 373 Chap. 10. That Rome became subject to the Barbarians at that time , and was destroyed by Alarichus . ibid. Chap. 11. Concerning the Bishops of Rome . Page 374 Chap. 12. Concerning Chrysanthus Bishop of the Novatianists at Constantinople . ibid. Chap. 13. Concerning the Fight which hapned at Alexandria between the Christians and Jews , and concerning Cyrillus the Bishop's difference with Orestes the Praefect . ibid. Chap. 14. That the Monks of Nitria came down to Alexandria in defence of Cyrillus , and raised a Sedition against Orestes the Praefect . Page 375 Chap. 15. Concerning Hypatia the Philosopheress . Page 376 Chap. 16. That the Jews entring upon another War against the Christians , were punished . Page 377 Chap. 17. Concerning Paulus Bishop of the Novatianists , and concerning the Miracle done by him , when he was about to have baptized a Jewish Impostour . ibid. Chap. 18. How , after the death of Isdigerdes the Persian King , the League between the Romans and Persians was broken ; and a bloudy War hapned , wherein the Persians were worsted . ib●d . Chap. 19. Concerning Palladius the Courier . pag. 378 Chap. 20. How the Persians had another severe overthrow given them by the Romans . Page 379 Chap. 21. After what manner Acacius Bishop of Amida , behaved himself toward the Persian Captives . ibid. Chap. 22. Concerning the excellencies , wherewith the Emperour Theodosius Junior was endowed . Page 380 Chap. 23. Concer●ing Johannes , who Tyrannized at Rome , after Honorius the Emperour's death . And how God mollified , by Theodosius's prayers , delivered him into the hands of the Roman Army . Page 381 Chap. 24. That , after the slaughter of Johannes the Tyrant , Theodosius the Emperour proclaimed Valentinianus ( the Son of Constantius , and of his Aunt Placidia , ) Emperour of Rome . Page 382 Chap. 25. Concerning Atticus's Government of the Churches ; and that he ordered Johannes's name to be written into the Dypticks of the Church ; and that he foreknew his own death . ibid. Chap. 26. Concerning Sisinnius , Atticus's successour in the Constantinopolitane Bishoprick . Page 383 Chap. 27. Concerning Philippus the Presbyter , who was born at Side . Page 384 Chap. 28. That Sisindius Ordained Proclus Bishop of Cyzicum : but the Inhabitants of that City would not admit him to be their Bishop . ibid. Chap. 29. That after Si●innius's death , ( the Emperours ) sent for Nestorius from Antioch , and made him Bishop of Constantinople ; who quickly discovered his own temper and disposition . ibid. Chap. 30. After what manner the Burgundions embraced the Christian Religion , in the Reign of Theodosius Junior . Page 385 Chap. 31. With what miseri●s the Macedonians were afflicted by Nestorius . ibid. Chap. 32. Concerning the Presbyter Anastasius , by whom Nestorius was perverted to Impiety . Page 386 Chap. 33. Concerning the horrid wickedness committed upon the Altar of the Great Church by the ●ugiti●e servants . pag. 387 Chap. 34. Concerning the former Synod at Ephesus convened against Nestorius . ibid. Chap. 35. How , after Nestorius's Deposition ▪ when some were desirous of placing Proclus in the Episcopal Chair , other Bishops elected Maximianus Bishop of Constantinople . Page 388 Chap. 36. Instances , whereby this Writer does ( as he supposes ) evince , that a Translation from one See to another is not prohibited . ibid. Chap. 37. Concerning Silvanus , who was translated from Philippopolis to Troas . Page 389 Chap. 38. Concerning the Jews in Creet , how , many of them turned Christians at that time . Page 390 Chap. 39. Concerning the Fire which hapned in the Church of the Novatianists . ibid. Chap. 40. That Proclus succeeded Maximianus the Bishop . Page 391 Chap. 41. Concerning Proclus the Bishop what manner of man he was . ibid. Chap. 42. That this Writer spends many words in praise of the Emperour Theodosius Junior's probity . Page 392 Chap. 43. How great calamities those Barbarians underwent , who had been the Tyrant Johannes's Auxiliaries . ibid. Chap. 44. That the Emperour Valentinianus Junior married Eudoxia the daughter of Theodosius . ibid. Chap. 45. That Proclus the Bishop perswaded the Emperour to translate the body of Johannes from the place of his Exile ( where it had been buried , ) to Constantinople , and to deposite it in the Church of The Apostles . Page 393 Chap. 46. Concerning the death of Paulus Bishop of the Novatianists , and concerning Marcianus who was his successour . ibid. Chap. 47. That the Emperour Theodosius sent his Wife Eudoxia to Jerusalem . Page 394 Chap. 48. Concerning Thalassius Bishop of Caesarea in Cappadocia . ibid. The Contents of the Ecclesiastical History of Evagrius Scholasticus Epiphaniensis in VI. Books . Book I. THE Preface . Pag. 401 Chap. 1. That after the destruction of the impious Julian , when the Heresie● had been a little quieted , the devil afterwards disturbed the Faith again . ibid. Chap. 2. How Nestorius was detected by his disciple Anastasius , who in his Sermon , termed the Holy Mother of God , not Theotocos but Christotocos : for which reason Nestorius was pronounced an Heretick . Page 402 Chap. 3. What Cyrillus the Great wrote to Nestorius , and how the third Synod at Ephesus was convened , to which Johannes Bishop of Antioch and Theodoret came late . Page 403 Chap. 4. How Nestorius was deposed by the Synod , before the arrival of the Bishop of Antioch . Page 404 Chap. 5. That Johannes Bishop of Antioch , coming to Ephesus , after five days , deposes Cyrillus Bishop of Alexandria , and Memnon Bishop of Ephesus ; whom the Synod pronounced innocent soon after , and deposed Johannes and his party . And how by the interposition of the Emperour ▪ Theodosius , Cyrillus and Johannes were reconciled ▪ and confirmed Nestorius's deposition . ibid. Chap. 6. Concerning Paulus Bishop of Emisa's journey to Alexandria , and Cyrillu's commendation of Johannes on account of his Letter . Page 405 Chap. 7. What the impious Nestorius writes concerning his own sufferings ; and how , his tongue having at last been eaten out with worms , he ended his life at Oasis . ibid. Chap. 8. How , after Nestorius , Maximianus , and after him Proclus , then Flavianus , were made Bishops of Constantinople . Page 408 Chap. 9. Concerning the unfortunate Eutyches , and how he was deposed by Flavianus Bishop of Constantinople , and concerning the second ▪ to wit , that theevish Synod at Ephesus . ibid. Chap. 10. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus . ibid. Chap. 11. This Wzitors Apology i● defence of the variety of Opinions amongst u●Christians , and his derision of the Pagan Trifles . Page 409 Chap. 12. In what manner the Emperour Theodosius prosecuted and expelled the Herefie of Nestorius . Page 410 Chap. 13. Concerning Saint Symeon the Stylite . ibid. Chap. 14. Concerning the S●●● which appears frequently in the Piazza about the Pillar of Saint Symeon , which this Writer and others have seen : and concerning the same Saint's Head. Page 412 Chap. 15. Concerning Saint Isidorus Peleusiots , and Synesius Bishop of Cyrenae . Page 413 Chap. 16. How the Divine Ignatius , having been removed from Rome , was deposited at Antioch . ibid. Chap. 17. Concerning Attila King of the Scythae ; and how he destroyed the Provinces of the East and West . And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world . Page 414 Chap. 18. Concerning the publick buildings in Antioch , and who they were that erected them . Page 415 Chap. 19. Concerning the several Wars , which hapned both in Italy , and Persia , during the Reign of Theodosius . ibid. Chap. 20. Concerning the Empress Eudocia , and her daughter Eudoxia ; and how Eudocia came to Antioch , and went to Jerusalem . Page 416 Chap. 21. That Eudocia did many good actions about Jerurusalem ; and concerning the different Life and Conversation of the Monks in Palestine . Page 417 Chap. 22. What Structures the Empress Eudocia built in Palestine , and concerning the Church of the Proto-Martyr Stephen , within which 〈◊〉 was piously buried : moreover , concerning the death of the Emperour Theodosius . Page 419 Book II. Chap. 1. COncerning the Emperour Marcianus , and what signes preceded , declaring he should be Emperour . Page 420 Chap. 2. Concerning the Synod at Chalcedon , and what was the occasion of its being convened . Page 421 Chap. 3. A description of the great Martyr Euphemia's Church which is in the City Chalcedon ▪ and a Narrative of the miracles performed therein . Page 422 Chap. 4. Concerning th●se things which were agitated and established in the Synod ; and how Dioscorus Bishop of Alexandria was deposed ; but , Theodoret , Ibas , and some others were restored . Page 423 Chap. 5. Concerning the Sedition which hapned at Alexandria , on account of Proterius's Ordination ; likewise concerning what hapned at Jerusalem . Page 426 Chap. 6. Concerning the Drought which hapned , and the Famine and the Pestilence : and how in some places the earth in a wonderfull manner brought forth fruits of its own accord . Page 428 Chap. 7. Concerning the Murder of Valentimianus , and the taking of Rome ; and concerning those other Emperours who governed Rome after Valentinianus's death . ibid. Chap. 8. Concerning the death of Marcianus ; and the Empire of Leo. And how the Hereticks of Alexandria slew Proretius , and gave that Arch-Bishoprick to Timotheus Aelurus . Page 429 Chap. 9. Concerning the Emperour Leo's Circular Letters . Page 431 Chap. 10. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters . Page 432 Chap. 11. Concerning the Banishment of Timotheus Aelurus , and the Ordination of Timotheus Salophaciolus ; and concerning Gennadius and Acacius Bishops of Constantinople . Page 433 Chap. 12. Concerning the Earthquake which hapned at Antioch , Three hundred fourty and seven years after that which had hapned in the times of Trajane . ibid. Chap. 13. Concerning the Fire which hapned at Constantinople . Page 434 Chap. 14. Concerning the universal Calamities . Page 435 Chap. 15. Concerning the Marriage of Zeno and Ariadne . ibid. Chap. 16. Concerning Anthemius Emperour of Rome , and those Emperours who succeeded him . ibid. Chap. 17. Concerning the death of Leo , and the Empire of Leo Junior , and also concerning Zeno his Father . Page 436 Chap. 18. An Epitome of the Acts at the Synod of Chalcedon , set at the end of the second Book . Page 437 Book III. Chap. 1. COncerning Zeno's Empire , and concerning his Life . pag. 448 Chap. 2. Concerning the Incursions of the Barbarians , both in the East , and in the West . ibid. Chap. 3. Concerning Bafiliscus's Tyranny , and Zeno's Flight Page 449 Chap. 4. That Basilis●us recalled Timotheus Aelurus , and , induced thereto by him , sent his Circular Letters to all places , in order to the abrogating of the Chalcedon-Synod . ibid. Chap. 5. Concerning those persons who consented to Basiliscus's Circular Letters , and rejected the Synod of Chalcedon . Page 450 Chap. 6. That Timotheus Aelurus recovered the Bishoprick of Alexandria , and having restored the priviledge of a Pa●●iar●hate to the Church of Ephesus , Anathematized the Chalcedon Synod . Page 452 Chap. 7. That the Monks having raised a Sedition by the perswasion of Acacius , Basiliscus was put into a fear , and wrote and promulged Circular Letters contrary to those he had published before . ibid. Chap. 8. Concerning Zeno's return . Page 453 Chap. 9. That after Basiliscus's death , the Bishops of Asia ▪ that they might appease Acacins , sent him a Penitentiary-Libell , craving pardon for their offence in rejecting the Synod of Chalcedon . ibid. Chap. 10. Concerning those who governed the Bishoprick of Antioch . ibid. Chap. 11. That the Emperour Zeno took a resolution of persecuting Ae●urus : but by reason of his age he had compassion on him and let him alone . And how after Aelurus's death , Petrus Mongus was ordained by the Alexandrians . But Timotheus , Proterius's successour , by the order of the Emperour , obtained the Chair of the A 〈…〉 Page 454 Chap. 12. Concerning Johannes who obtained the Presidency ●ver the Alexandrian Church after Timotheus , and how Zeno outed him in regard he had forsworn himself , and restored the Chair of Alexandria to Petrus Mo●gus . ibid. Chap. 13. That Petrus Mongus embraced Zeno ▪ ● Heno●●con , and joyned himself to the P●o●●●ians . Page 455 Chap. 14. Zeno's H●no●i●on . ibid. Chap. 15. Th●● Johannes Bishop of Alexandria coming to Rome , perswades Simplicius to write to Zeno concerning what had hapned ; and what Zeno wrote back in answer to him . pag. 456 Chap. 16. Concerning Calendion Bishop of Antioch , and that he was condemned to be banished on account of the friendship he was suspected to have held with Illus and Leontius ; also , that Petrus Fullo entred into an Union with Mongus , and with the Bishops of Constantinople and Jerusalem . ibid. Chap. 17. Concerning those things written by Petrus to Acacius who had embraced the Chalcedon-Synod . Page 457 Chap. 18. In what manner Johannes Bishop of Alexandria perswades Felix Pope of Rome , to send a Deposition to Acacius , Bishop of Constantinople . Page 459 Chap. 19. Concerning Cyrillus Governour of the Monastery of the Acoemeti , how he sent some persons to Felix at Rome , inciting him to revenge what had been committed against the Faith. ibid. Chap. 20. Concerning what Felix wrote to Zeno , and Zeno to Felix . Page 460 Chap. 21. That Symeones a Monk belonging to the Monastery of the Acoemeti went to Rome , and accused those Bishops sent from the Romans to Constantinople as having held Communion with Hereticks ; and , that these Legates , and those persons who held Communion with Petrus , were deposed by the Romans . ibid. Chap. 22. Concerning the disturbances at Alexandria , and in several other places , on account of the Synod at Chalcedon . Page 461 Chap. 23. Concerning Fravita and Euphemius Bishops of Constantinople ; and concerning Athanasius and Johannes Bishop of Alexandria ; also concerning Palladius and Flavianus Prelates of Antioch ; and concerning some other persons . ibid. Chap. 24. Concerning the slaughter of Armatus , who was kinsman to the Empress Verina . Page 462 Chap. 25. Concerning the Rebellion of Theodoricus the Scythian ; and concerning the same person's death . Page 463 Chap. 26. Concerning Marcianus's Insurrection , and what hapned in relation to him . ibid. Chap. 27. Concerning the Tyranny of Illus and Leontius . Page 464 Chap. 28. Concerning Mammianus , and the Structures built by him . ibid. Chap. 29. Concerning Zeno's death , and the proclaiming Anastasius Emperour . ibid. Chap. 30. Concerning the Emperour Anastasius ; and how , because he would not innovate any thing in relation to the Ecclesiastick Constitution , the Churches over the whole world were filled with infinite disturbances : and many of the Bishops for that reason were ejected . Page 465 Chap. 31. The Letter of the Monks of Palestine to Alcison concerning Xenaias and some other ▪ persons . ibid. Chap. 32. Concerning the Expulsion of Macedonius Bishop of Constantinople , and of Flavianus Bishop of Antioch . Page 467 Chap. 33. Concerning Severus Bishop of Antioch . ibid. Chap. 34. Concerning the Libell of Deposition sent to the same Severus by Cosmas and Severianus . Page 469 Chap. 35. Concerning the destruction of the Isaurian Tyrants . ibid. Chap. 36. Concerning the Saracens , that they made a Peace with the Romans . Page 470 Chap. 37. Concerning the Siege of Amida , and the building of the City Daras . ibid. Chap. 38. Concerning the Long Wall. ibid. Chap. 39. Concerning that Tax termed the Chrysargyrum , and how Anastasius abolished it . ibid. Chap. 40. Concerning what Zosimus , hath written in relation to the Chrysargyrum , and about the Emperour Constantine . Page 472 Chap. 41. An Invective against Zosimus , on account of the Reproaches and Calumnies he has cast upon Constantine and the Christians . ibid. Chap. 42. Concerning The Chryso elia . Page 474 Chap. 43. Concerning the Tyranny of Vitalianus . Page 475 Chap. 44. That Anastasius being desirous to add these words , Who hast been crucified on our account , to the Hymn termed The Trisagium , a Sedition and disturbance hapned amongst the people . Which Anastasius fearing , made use of dissimulation , and soon altered the minds of the people . And concerning the death of Anastasius . Page 476 Book IV. Chap. 1. COncerning the Empire of Justinus Senior . Pag. 4 7 Chap. 2. Concerning the Eunuch Amantius , and Theocritus ; and in what manner Justinus put these persons to death . ibid. Chap. 3. In what manner Justinus slew Vitalianus by treachery . ibid. Chap. 4. How Justinus having Ejected Severus , put Paulus into his place : and , that some little time after , Euphrasius obtained the See of Antioch . Page 478 Chap. 5. Concerning the Fires which hapned at Antioch , and the Earth-quakes ; wherein Euphrasius was buried , and ended his life . Page 479 Chap. 6. Concerning Ephraemius who succeeded Euphrasius . ibid. Chap. 7. Concerning Zosimas and Johannes who were Workers of Miracles . Page 480 Chap. 8. Concerning the Universal Calamities . Page 481 Chap. 9. How Justinus whilst he was yet living took Justinianus to be his Colleague in the Empire . ibid. Chap. 10. That Justinianus favoured those who embraced the Chalcedon Synod . But his Wife Theodora was a Lover of the contrary party . ibid. Chap. 11. How Severus perverted Anthimus Bishop of Constantinople , and Theodosius Bishop of Alexandria : which Prelates the Emperour ejected , and put others into their Sees . Page 482 Chap. 12. Out of the History of Procopius Caesariensis , concerning Cavades King of the Persians , and his Son Chosroes . Page 483 Chap. 13. Concerning Alamundarus and Azarethus ; and concerning that Sedition at Constantinople , which had the name Nica given it . ibid. Chap. 14. Concerning Hunericus King of the Vandals , and concerning those Christians whose tongues ▪ were cut out by him . ibid. Chap. 15. Concerning Cabaones the Moor. Page 484 Chap. 16. Concerning Belisarius's Expedition against the Vandals , and their totall overthrow . ibid. Chap. 17. Concerning the spoyles which were brought out of Africa . Page 485 Chap. 18. Concerning those Phoenicians who fled from the face of Jesus the son of Nave . ibid. Chap. 19. Concerning Theodoricus the Goth and what hapned at Rome under him till the times of Justinian , and , that Rome was again reduced to a subjection to the Romans after Vitiges had fled out of that City . Page 486 Chap. 20. How those people termed the Eruli turned Christians in the times of Justinian . ibid. Chap. 21. That Belisarius recovered the City Rome , which had been again taken by the Goths ibid. Chap. 22. That the Abasgi turned Christians also in those times . pag. 486 Chap. 23. That the Inhabitants of Tanais also at that time embraced the Christian Religion ; and concerning the Earthquakes which hapned in Greece and Achaia . Page 487 Chap. 24. Concerning Narses a Master of the Milice , and his piety . ibid. Chap. 25. That Chosroes , stimulated with envy at the prosperous successes of Justinian , broke out into a War against the Romans , and ruined many Roman Cities , amongst which he destroyed Antioch the Great also . ibid. Chap. 26. Concerning the Miracle of the pretious and Vivifick wood of the Cross , which hapned at Apamia . Page 488 Chap. 27. Concerning Chosroes's expedition against Edessa . ibid. Chap. 28. Concerning the Miracle which was performed at Sergiopolis . Page 489 Chap. 29. Concerning the Pestilential distemper . Page 490 Chap. 30. Concerning Justinian's insatiable Avarice . Page 491 Chap. 31. Concerning the great Church of Saint Sophia , and that of The holy Apostles . ibid. Chap. 32. Concerning the Emperour Justinian's madness rather then kindness shown towards the Faction of the Venetiani . Page 492 Chap. 33. Concerning Barsanuphius the Asceta . Page 493 Chap. 34. Concerning the Monk Symeon , who for Christ's sake feigned himself a Fool. ibid. Chap. 35. Concerning the Monk Thomas , who in like manner feigned himself a Fool. Page 494 Chap. 36. Concerning the Patriarch Menas , and concerning the Miracle which hapned then to the Boy of a certain Hebrew . ibid. Chap. 37. Who were Bishops of the Greater Cities at that time . Page 495 Chap. 38. Concerning the Fifth Holy Oecumenicall Synod , and on what account it was convened . ibid. Chap. 39. That Justinian having forsaken the right Faith , asserted the Body of our Lord to be incorruptible . Page 497 Chap. 40. Concerning Anastasius ▪ Arch-Bishop of Antioch . Page 498 Chap. 41. Concerning the death of Justinian . ibid. Book V. Chap. 1. COncerning the Election of the Emperour Justinus , and concerning his Morals . pag. 499 Chap. 2. Concerning the Murder of Justinus Kinsman to the Emperour Justinus . Page 500 Chap. 3. Concerning those Miscreants Addaeus and Aetherius . ibid. Chap. 4. Concerning the Edict of our Faith , which Justinus wrote to the Christians in all places . Page 501 Chap. 5. Concerning the ejection of Anastasius Bishop of Theopolis . Page 502 Chap. 6. That , after Anastasius , Gregorius was made Bishop , and concerning his deposition . Page 503 Chap. 7. How those termed the Persarmenii Surrendred themselves to the Romans : on which account a War broke out between the Romans and Persians . Page 504 Chap. 8. Concerning Marcianus the Magister Militum , and concerning the Siege of Nisibis . ibid. Chap. 9. How Chosroes ( after he had sent his General Adaarmanes against the Romans , who afflicted them with many and those severe losses ; ) went himself in person to Nisibis . Page 505 Chap. 10. Concerning the taking of Apamia and Daras . ibid. Chap. 11. That the Emperour Justinus was seized with a Frensie : but Tiberius took the care of the Republick . Page 506 Chap. 12. That Trajanus having been sent Embassadour to Chosroes , repaired the affairs of the Romans . ibid. Chap. 13. Concerning the Election of Tiberius to the Empire , and concerning his deposition . Page 507 Chap. 14. That the Emperour Tiberius raised a vast Army to be imployed against Chosroes ; at the head whereof he sent Justinianus the Dux , and drove Chosroes out of the Roman Pale . Page 508 Chap. 15. That Chosroes being heavily disquieted at his own overthrow , ended his life : but his Son Hormisda undertook the Government of the Persians . Page 509 Chap. 16. Who at that time were Bishops of the Greater Churches . ibid. Chap. 17. Concerning the Earthquake which hapned at Antioch in the times of Tiberius . ibid. Chap. 18. Concerning the Insurrection against the execrable Anatolius . Page 510 Chap. 19. Concerning Mauricius's Generalship , and concerning his Vertues . Page 511 Chap. 20. How Mauricius vanquished Tamchosroes and Adaarmanes Generals of the Persians . Page 512 Chap. 21. Concerning those signes which presignified Mauritius's being made Emperour . ibid. Chap. 22. Concerning the Proclaiming of Mauricius and Augusta . ibid. Chap. 23. A Computation of the Times from Justinus Junior ▪ to Mauricius . Page 513 Chap. 24. Concerning the Series of History , which is preserved till our Times . ibid. Book VI. Chap. 1. COncerning the Marriage of Mauricius and Augusta . Pag. 515 Chap. 2. Concerning Alamundarus the Saracen , and his Son Naamanes . Page 516 Chap. 3. Concerning Johannes and Philippicus , Master of the Milice , and the actions done by them . ibid. Chap. 4. Concerning Priscus's Mastership of the Milice , and what he suffered from the Army who raised a Mu●iny against him . ibid. Chap. 5. Concerning Germanus's being forced against his will to undertake the Imperial dignity . ibid. Chap. 6. How the Emperour sent Philippicus again , but the Army refused to receive him . Page 517 Chap. 7. Concerning Gregorius Bishop of Antioch , and the Calumny framed against him ; and in what manner he evinced it to be false . ibid. Chap. 8. That Antioch suffered again by Earthquakes . Page 518 Chap. 9. That the Barbarians taking courage from the Defection of the Army from the Emperour , set upon them , and were worsted by Germanus . Page 519 Chap. 10. Concerning the Emperour's clemency towards the Mutineers . ibid. Chap. 11. That Gregorius Bishop of Antioch was sent to pacifie the Army . ibid. Chap. 12. Gregorius's Speech to the Army . Page 520 Chap. 13. That , after Gregorius's Speech , the Souldiers changed their minds , and received their General Philippicus again . Page 521 Chap. 14. Concerning the taking of Martyroplis . ibid. Chap. 15. Concerning Comentiolus's Mastership of the Milice , and the taking the Castle Ocbas . Page 522 Chap. 16. Concerning the Murder of Hormisda . ibid. Chap. 17. Concerning the Flight of Chosroes Junior to us . ibid. Chap. 18. How the Emperour sent Gregorius and Dometianus to meet Chosroes . Page 523 Chap. 19. That Chosroes recovered the Empire of the Persians , by that assistance given him by the Romans . pag. 523 Chap. 20. That the holy Mother Golanduch lived in those Times . ibid. Chap. 21. Concerning those Sacred Presents , which Chosroes sent to the holy Martyr Sergius . ibid. Chap. 22. Concerning Naamanes the Saracen . Page 524 Chap. 23. Concerning the death of Saint Symeon Junior the Stylite . Page 525 Chap. 24. Concerning the death of Gregorius Bishop of Antioch , and the Restauration of Anastasius . ibid. The Contents of Eusebius Pamphilus's Four Books concerning the Life of the blessed Emperour Constantine . Book I. THE Preface , Concerning the Death of Constantine . pag. 529 Chap. 2. The Preface yet . Page 530 Chap. 3. Concerning God who honoured the Pious Emperours and destroyed the Tyrants . ibid. Chap. 4. That God honoured Constantine . Page 531 Chap. 5. That he Reigned upwards of Thirty years , and lived above sixty . ibid. Chap. 6. That he was the Servant of God , and a Vanquisher of Nations . Page 532 Chap. 7. Constantine compared with Cyrus King of the Persians , and with Alexander the Macedonian . ibid. Chap. 8. That he subdued almost the whole world . ibid. Chap. 9. That he was the Son of a pious Emperour , and left his Empire to his Sons who were Emperours . Page 533 Chap. 10. That this History is necessary , and advantagious to the Souls and minds of men . ibid. Chap. 11. That he will at present relate only the Pious Actions of Constantine . ibid. Chap. 12. That Constantine like Moses , was educated in the Houses of Tyrants . Page 534. Chap. 13. Concerning his Father Constantius , who refused to persecute the Christians , in such manner as Diocletianus , Maximianus , and Maxentius did . Page 535 Chap. 14. How Constantius Father to Constantine , being reproacht with poverty by Diocletian , filled his Treasuries , and afterwards restored the money to the owners thereof who had brought it in . ibid. Chap. 15. Concerning the Persecution raised by the other Emperours . Page 536 Chap. 16. How Constantius Father to Constantine , pretending himself a worshipper of Idols , turned out those who were willing to offer sacrifice ; but retained within his own Palace such as chose to profess themselves Christians . ibid. Chap. 17. Concerning the same Constantius's love and affection towards Christ. ibid. Chap. 18. That after the Resignation of Diocletian and Maximian , Constantius was the first Augustus , and was Adorned with a numerous Issue . Page 537 Chap. 19. Concerning his Son Constantine , who when a young man came into Palestine together with Diocletian . ibid. Chap. 20. The departure of Constantine to his Father , because of Diocletian's treacherous designs against him . Page 538 Chap. 21. The death of Constantius , who left his son Constantine Emperour . ibid. Chap. 22. How after the Death of Constantius , the Army saluted Constantine Augustus . ibid. Chap. 23. A brief Rehearsal of the death of the Tyrants . pag. 539 Chap. 24. That Constantine obtained the Empire by the Will of God. ibid. Chap. 25. The Victories of Constantine over the Barbarians and Britanni . ibid. Chap. 26. How he took a resolution of freeing Rome from the Tyr anny of Maxentius . ibid. Chap. 27. That Constantine weighing in his mind the deaths of those who had worshipped Idols , chose rather the profession of Christianity . ibid. Chap. 28. That whilst he was praying to God , He shewed him a Vision ; to wit , a Cross of Light in the Heavens , ( it being then mid-day ) and an Inscription thereon , which admonished him , that by That he should Conquer . Page 540 Chap. 29. That God's Christ appeared to him in his sleep , and ordered him to make use of a Standard made in the form of a Cross , in his Wars . Page 541 Chap. 30. The making of that Standard framed in the fashion of a Cross. ibid. Chap. 31. A Description of the Standard made in fashion of a Cross , which the Romans do now term The Labarum . ibid. Chap. 32. That Constantine becoming a Catechumen , read the Sacred Scriptures . ibid. Chap. 33. Concerning the adulteries committed by Maxentius at Rome . Page 542 Chap. 34. How the Praefect's Wife , that she might preserve her chastity , laid violent hands on her self . ibid. Chap. 35. The slaughter of the People of Rome by Maxentius . ibid. Chap. 36. Maxentius's Magick Arts against Constantine ; and the scarcity of Provisions at Rome . Page 543 Chap. 37. The overthrow of Maxentius's Armies in Italy . ibid. Chap. 38. Maxentius's Death on the Bridge of the River ▪ Tiber. ibid. Chap. 39. Constantine's Entry into Rome . Page 544 Chap. 40. Concerning the Statue of Constantine which held a Cross ; and concerning its Inscription . ibid. Chap. 41. The rejoycing over the Provinces , and Constantine's Acts of Grace . ibid. Chap. 42. The Honours conferred on the Bishops , and the Building of the Churches . ibid. Chap. 43. Concerning Constantine's Beneficence towards the Poor . Page 545 Chap. 44. How he was present as the Synods of Bishops . ibid. Chap. 45. In what manner he bore with the mad-men . ibid. Chap. 46. His Victories over the Barbarians . Page 546 Chap. 47. The Death of Maximin and others , whose Plots Constantine discovered , God making them known to him . ibid. Chap. 48. The celebration of Constantine's Decennalia . ibid. Chap. 49. In what manner Licinius afflicted the East . Page 547 Chap. 50. In what manner Licinius attempted to frame Treacheries against Constantine . ibid. Chap. 51. Licinius's Treacheries against the Bishops , and his prohibitions of Synods . ibid. Chap. 52. The Banishments and Proscriptions of the Christians . ibid. Chap. 53. Licinius's Edict , that Women should not meet in the Churches together with the men . Page 548 Chap. 54. That he Cashiered from the Militia those who refused to sacrifice ; and forbad , that such as were shut up in Prisons should have any nourishment given them . ibid. Chap. 55. Concerning Licinius's Improbity and Avarice . ibid. Chap. 56. That at length he undertook the raising a Persecution against the Christians . Page 549 Chap. 57. That Maximianus having been afflicted with a Fistulous Ulcer that bred worms , wrote a Law in favour of the Christians . ibid. Chap. 58. That Maximinus being a Persecutour of the Christians , fled away in a servile habit and hid himself . ibid. Chap. 59. That Maximine , blinded by the acuteness of his disease , issued out a Law in favour of the Christians . Page 550 Book . II. Chap. 1. LIcinius's clandestine Persecution , and his Murder of the Bishops at Amasia a City of Pontus . pag. 551 Chap. 2. The demolishments of the Churches , and Butcheries of the Bishops . ibid. Chap. 3. In what manner Constantine was moved in behalf of the Christians , when Licinius made preparations to persecute them . Page 552 Chap. 4. That Constantine made provision for the War with prayers ; but Licinius , with Divinations and Prophesies . ibid. Chap. 5. What Licinius spake concerning Idols and concerning Christ , whilst he was sacrificing in a Grove . Page 553 Chap. 6. The Apparition seen in the Cities under Licinius's Government , of Constantine's Souldiers pursuing the Forces of Licinius . ibid. Chap. 7. That in the Battels , whereever the standard , made in the form of a Cross , was , there a Victory was obtained . Page 554 Chap. 8. That fifty persons were made choice of to carry the Cross. ibid. Chap. 9. That one of the Cross-bearers who fled , was killed ; but he that by Faith stood his ground , was preferved . ibid. Chap. 10. Various Fights , and the Victories of Constantine . Page 555 Chap. 11. Licinius's Flight , and Inchantments . ibid. Chap. 12. In what manner Constantine , praying in a Tabernacle , obtained the Victory . ibid. Chap. 13. His Humanity towards the Souldiers that were taken prisoners . ibid. Chap. 14. Again concerning his Prayers in the Tabernacle . Page 55● Chap. 15. Licinius's dissembled Friendship , and his Worship of Idols . ibid. Chap. 16. In what manner Licinius commanded his Souldiers , not to make an Attack against the Standard of the Cross. ibid. Chap. 17. Constantine's Victory . ibid. Chap. 18. Licinius's Death , and the Triumphs celebrated over him . Page 557 Chap. 19. The Publick rejoycings and Festivities . ibid. Chap. 20. How Constantine made Laws in favour of the Confessours . ibid. Chap. 21. How he made Laws concerning the Martyrs and concerning the Estates of the Churches . Page 558 Chap. 22. In what manner he refreshed and cherish't the People also . ibid. Chap. 23. That he publickly proclaimed God the Authour of Good ; and concerning the Copies of his Laws . ibid. Chap. 24. Constantine's Law concerning Piety towards God , and concerning the Christian Reliligion . Page 559 Chap. 25. An example from ancient Times . ibid. Chap. 26. Concerning the persecuted , and the persecutours . ibid. Chap. 27. That Persecution hath been the Occasion of mischief to those who waged War. Page 560 Chap. 28. That God chose Constantine to be the Minister of Blessings . ibid. Chap. 29. Constantine's Pious expressions towards God ; and his praise of the Confessours . ibid. Chap. 30. A Law setting men free from Banishment , from The Curia , and from Proscription of Goods . Page 561 Chap. 31. Those in Islands likewise . ibid. Chap. 32. Also , those who have been Condemned to the Mines and publick Works . ibid. Chap. 33. Concerning the Confessours who have been employed in the Militia . Page 562 Chap. 34. The setting at Liberty those free persons in the Gynaecea , or them delivered over to slavery . ibid. Chap. 35. Concerning the succession in inheriting the Goods of Martyrs and Confessours , and of such persons as had been banished , and of them whose Goods had been brought into the Treasury . ibid. Chap. 36. That the Church is to be Heir to those who have no Relations ; and that the Legacies given by them shall remain firm . Page 563 Chap. 37. That those who possess such places , and Gardens , and Houses , shall restore them ; but without the Mean-profits . ibid. Chap. 38. In what manner Supplicatory Libels ought to be presented in reference to these persons ibid. Chap. 39. That the Exchequer shall restore to the Churches , Grounds and Gardens , and Houses . Page 564 Chap. 40. The Martyria and Coemiteries are ordered to be yielded up to the Churches . ibid. Chap. 41. That such as have bought things belonging to the Church , or have received them as a gift , must restore them . ibid. Chap. 42. An earnest Exhortation to worship God. ibid. Chap. 43. That those things which Constantine had established by Laws , were by him really accomplished and performed . Page 565 Chap. 44. That he preferred Christians to the Government of Provinces , but if any of the Governours were Pagans , he forbad them to Sacrifice . ibid. Chap. 45. Concerning the Laws forbidding Sacrifices , and ordering the Churches to be built . ibid. Chap. 46. Constantine's Letter to Eusebius and the rest of the Bishops , concerning the building of Churches ; and that the old-ones should be repaired , and built larger by the assistance of the Presidents . Page 566 Chap. 47. That he wrote against Idolatry . ibid. Chap. 48. Constantine's Edict to the Provinces , concerning the Errour of Polytheism . The Preface , concerning Virtue and Vice. Page 567 Chap. 49. Concerning the Pious Father of Constantine ; and concerning Diocletian and Maximian the Persecutours . ibid. Chap. 50. That by reason of Apollo's Oracle , who could not give forth Responses because of The just Men , a Persecution was raised . ibid. Chap. 51. That Constantine , when he was a youth , heard that The just Men were the Christians , from him that had written the Edicts concerning the Persecution . pag. 567 Chap. 52. How may soris of Tortures and Punishments were made use of against the Christians . Page 568 Chap. 53. What reception was given to the Christians by the Barbarians ibid. Chap. 54. What manner of revenge overtook them , who on account of the Oracle , raised a Persecution . ibid. Chap. 55. Constantine's Glorification of God , and his confession in reference to the sign of the Cross , and his prayer for the Churches and people . ibid. Chap. 56. How he prayes , that all persons may be Christians ; but forces no body . ibid. Chap. 57. He gives glory to God , who by his Son has enlightned those that were in Errour . Page 569 Chap. 58. Another glorification of God , from his Government of the world . ibid. Chap. 59. He praises God , in regard he alwaies teaches good things . ibid. Chap. 60. An Exhortation at the close of the Edict , that no person should give trouble or disturbance to another . ibid. Chap. 61 How from the City Alexandria controversies were raised on account of Arius . Page 570 Chap. 62. Concerning Arius and the Melitians . ibid. Chap. 63. How Constantine sent a Legate with a Letter in order to a Composure . ibid. Chap. 64. Constantine's Letter to Alexander the Bishop and Arius the Presbyter . Page 571 Chap. 65. That he was continually sollicitous about Peace . ibid. Chap. 66. In what manner he put a stop to the Controversies raised in Africk . ibid. Chap. 67. That the Beginnings of Religion were from the East . ibid. Chap. 68. That being troubled by reason of the Disturbance , he advises to an Agreement . Page 572 Chap. 69. Whence the Controversie between Alexander and Arius arose , and that such matters ought not to be enquired into . ibid. Chap. 70. An Exhortation to an agreement . Page 573 Chap. 71. That a pertinacious Contention ought not to have been raised concerning this matter , on account of some light and frivolous Expressions . ibid. Cha. 72. That being highly affected with grief in regard of his Piety , he was necessitated to shed tears ; and , that on this account , he put off the Journey he was about to make into the East . Page 574 Chap. 73. That after this Letter , the disturbance about the Controversies continued . ibid. Book . III. Chap. 1. A Comparison of Constantine's Piety with the Improbity of the Persecutors . pag. 575 Chap. 2. Again concerning the Piety of Constantine , who made a free and open profession of the Cross of Christ. Page 576 Chap. 3. Concerning Constantine's Picture , over which was placed a Cross , and under it a wounded Dragon . ibid. Chap. 4. Again concerning the Controversies raised in Egypt by Arius . Page 577 Chap. 5. Concerning the dissention on account of the Feast of Easter . ibid. Chap. 6. In what manner he gave order , that a Synod should be convened at Nicaea . ibid. Chap. 7. Concerning the Oecumenical Synod , at which were present Bishops out of all Provinces . Page 578 Chap. 8. That , like as 't is said in the Acts of the Apostles , they met together out of various Nations . ibid. Chap. 9. Concerning the Virtue and Age of the two hundred and fifty Bishops . ibid. Chap. 10. The Synod was held in the Palace , amongst whom Constantine went in , and sate together with the Bishops . pag. 579 Chap. 11. The Silence of the Synod , after Eusebius the Bishop had made a short speech . ibid. Chap. 12. Constantine's Speech to the Synod concerning Peace . Page 580 Chap. 13. That he reduced those Bishops who were at difference , to an agreement . ibid. Chap. 14. The Concordant determination of the Synod concerning the Faith , and concerning Easter . Page 581 Chap. 15. That Constantine entertained the Bishops at a Feast , it being his Vicennalia . ibid. Chap. 16. The gifts bestowed on the Bishops , and the Letters written to all . Page 582 Chap. 17. Constantine's Letter to the Churches , concerning the Synod convened at Nicaea . ibid. Chap. 18. The same persons words concerning the Agreement about the Feast of Easter , and against the Jews . ibid. Chap. 19. An Exhortation , that they would rather follow the greatest part of the world . Page 583 Chap. 20. An Exhortation , that all should give their assent to the Decrees of the Synod . ibid. Chap. 21. His advice to the Bishops now ready to go away , that they would preserve Unity . Page 584 Chap. 22. In what manner he sent to some , and wrote to others ; and concerning the distributions of money . Page 585 Chap. 23. How he wrote to the Egyptians , and exhorted them to Peace . ibid. Chap. 24. That he frequently wrote Pious Letters to the Bishops and People . ibid. Chap. 25. That he ordered a Church to be built at Jerusalem , in the holy place of our Saviour's Resurrection . ibid. Chap. 26. That the impious had covered our Lord's Sepulchre with Rubbish and Idols . Page 586 Chap. 27. In what manner Constantine gave order , that the materials wherewith the Idol-Temple had been built , and the Rubbish should be removed and thrown at a great distance . ibid. Chap. 28. The discovery of the most Holy Sepulchre . ibid. Chap. 29. In what manner he wrote to the Presidents , and to Macarius the Bishop , concerning the building of a Church . Page 587 Chap. 30. Constantine's Letter to Macarius , concerning the building of the Martyrium of our Saviour . ibid. Chap. 31. That he would have this Church built so , as to exceed all the Churches in the world , for beauty of Walls , Columns , and Marbles . ibid. Chap. 32. That Macarius should write to the Presidents concerning the beautifying of the Concha , and concerning Workmen , and Materials . Page 588 Chap. 33. How the Church of our Saviour was built , which the Prophets had termed New-Jerusalem . ibid. Chap. 34. A description of the Fabrick of The most Holy Sepulchre . Page 589 Chap. 35. A description of the Atrium , and of the Porticus's . ibid. Chap. 36. A description of the Walls , Roof , Beauty , and Gilding of the Church it self . ibid. Chap. 37. A description of the double Porticus's on both sides , and of the three Eastern Gates . ibid. Chap. 38. A description of the Hemisphaere , and of the twelve Columns with their Capitals . Page 590 Chap. 39. A description of the Area , Exhedrae , and Porches . ibid. Chap. 40. Concerning the Number of the Donaria . Page 591 Chap. 41. Concerning the Building of the Churches at Bethlehem ; and on the Mount of Olives . ibid. Chap. 42. That Helena Augusta , the Mother of Constantine , going to Bethlehem on account of Prayer , built these Churches . ibid. Chap. 43. Again concerning the Church at Bethlehem . ibid. Chap. 44. Concerning Helena's greatness of mind , and Beneficence . pag. 592 Chap. 45. In what manner Helena was religiously conversant in the Churches . ibid. Chap. 46. How , being eighty years old , and having made her Will , she ended her Life . ibid. Chap. 47. In what manner Constantine deposited his Mother ; and how he honoured her whilst she was living . Page 593 Chap. 48. In what manner He built Martyria at Constantinople , and abolished all manner of Idolatry . ibid. Chap. 49. The Sign of the Cross in the Palace , and the Effigies of Daniel in the Conduits . ibid. Chap. 50. That He built Churches at Nicomedia also , and in other Cities . ibid. Chap. 51 That He likewise gave order for the building of a Church in the place called Mamre . Page 594 Chap. 52. Constantine's Letter to Eusebius concerning Mamre . ibid. Chap. 53. That our Saviour appeared there to Abraham . Page 595 Chap. 54. The demolishment of the Idol-Temples and Images in all places . Page 596 Chap. 55. The demolishment of the Idol-Temple at Aphaca in Phoenice , and the disanulling those Acts of uncleanness committed there . Page 597 Chap. 56. The demolishment of Aesculapius's Temple at Aegae . ibid. Chap. 57. How the Heathens having rejected their Idols , returned to the knowledge of God. Page 598 Chap. 58. That having demolished Venus's Temple at Heliopolis , He was the first who built a Church there . ibid. Chap. 59. Concerning the disturbance raised at Antioch on Eustathius's account . Page 599 Chap. 60. Constantine's Letter to the Antiochians , that they should not draw away Eusebius from Caesarea ; but should seek another Bishop . Page 600 Chap. 61. Constantine's Letter to Eusebius , wherein he commends him for his Refusal of the See of Antioch . Page 602 Chap. 62. Constantine's Letter to the Synod , that Eusebius should not be drawn away from Caesarea . ibid. Chap. 63. In what manner he endeavoured to destroy Heresies . Page 603 Chap. 64. Constantine's Constitution against the Hereticks . ibid. Chap. 65. Concerning the taking away the Meeting-places of Hereticks . Page 604 Chap. 66. That Impious and prohibited books having been found amongst the Hereticks , very many of them returned to the Catholick Church . ibid. Book IV. Chap. 1. IN what manner he honoured very many persons with gifts and promotions . Page 606 Chap. 2. A Remission of the fourth part of the Census . Page 607 Chap. 3. The Peraequation of those Census's that were too heavy and burthensom . ibid. Chap. 4. That on those who were overthrown in Pecuniary Causes , he himself bestowed money out of his own Income . ibid. Chap. 5. The conquest of the Scythae , who were subdued by the Standard of our Saviour's Cross. ibid. Chap. 6. The subduing of the Sarmatae , occasioned by the Rebellion of the Servants against their Masters . Page 608 Chap. 7. The Embassies of several Barbarous Nations , and the Gifts bestowed on them by the Emperour . ibid. Chap. 8. That He wrote to the Persian Emperour ( who had sent an Embassie to him , ) in favour of the Christians there . pag. 609 Chap. 9. Constantinus Augustus's Letter to Sapor King of the Persians , wherein he makes a most pious Confession of God and Christ. ibid. Chap. 10. That He speaks against Idols , and concerning the glorification of God. ibid. Chap. 11. Against Tyrants and Persecutors ; and concerning Valerian who was taken Prisoner . Page 610 Chap. 12. That he saw the fall of the Persecutors , and does now rejoyce because of the Peace of the Christians . ibid. Chap. 13. An Exhortation , that he should love the Christians , who live in his Country . ibid. Chap. 14. How , by the earnestness of Constantine's prayers , Peace was bestowed on the Christians . Page 611 Chap. 15. That both on his money , and in his Pictures , he ordered himself to be Stampt and Drawn in a praying posture . ibid. Chap. 16. That He issued forth a Law , forbidding his own Statues to be placed in Idol-Temples . ibid. Chap. 17. His praying in the Palace , and his reading of the Divine Scriptures . ibid. Chap. 18. That by a Law he commanded Sunday and Fryday to be honoured . ibid. Chap. 19. How He ordered the Ethnick-Souldiers to pray on Sundaies . Page 612 Chap. 20. The Form of Prayer which Constantine gave to his Souldiers . ibid. Chap. 21. He orders the Representation of our Saviour's Cross to be drawn upon the Arms of his Souldiers . ibid. Chap. 22. His Fervency and earnestness in praying , and his Religious observation of the Festival of Easter . Page 613 Chap. 23. How He prohibited the worship of Idols ; but honoured the Feasts of the Martyrs . ibid. Chap. 24. That He affirmed himself to be as 't were a Bishop of external affairs . Page 614 Chap. 25. Concerning his prohibiting of Sacrifices , and Initiations , and concerning His abolishing the Gladiatours , and the heretofore impure Priests of the Nile . ibid. Chap. 26. The amendment of that Law made against the Childless , as also the alteration of that Law concerning Wills and Testaments . ibid. Chap. 27. That he made a Law , that a Christian should not be Slave to a Jew , and that the Decrees of Synods should be firm and authentick , and so forth . Page 615 Chap. 28. His Gifts bestowed on the Churches ; and His Distributions of money to Virgins , and to the Poor . ibid. Chap. 29. Speeches and Discourses written by Constantine . Page 616. Chap. 30. That He shewed a certain covetous person the measure of a Grave , to the end he might shame him . ibid. Chap. 31. That he was laught at because of his too great clemency . Page 617 Chap. 32. Concerning Constantine's Oration , which he wrote to The Convention of the Saints . ibid. Chap. 33. How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour , in a standing posture . ibid. Chap. 34. That He wrote to Eusebius concerning Easter , and about the Divine Books . ibid. Chap. 35. Constantine's Letter to Eusebius , wherein he commends His Oration concerning Easter . Page 618 Chap. 36. Constantine's Letter to Eusebius , concerning the providing some Copies of the Divine Scriptures . ibid. Chap. 37. In what manner the Copies were provided . ibid. Chap. 38. How the Mart-Town of the Gazaei , by reason of its embracing the Christian Religion , was made a City , and named Constantia . pag. 619 Chap. 39. That in Phoenice there was a City made , termed Constantina ; and in other Cities the Idols were destroyed , and Churches erected . ibid. Chap. 40. That having created his three Sons Caesars in the three ten years of his Reign , He celebrated the Dedication of the Martyrium at Jerusalem . ibid. Chap. 41. That in this interim He ordered a Synod to be convened at Tyre , because of some controversies started in Egypt . ibid. Chap. 42. Constantine's Letter to the Synod at Tyre . Page 620 Chap. 43. That at the Feast of Dedication of the Church at Jerusalem , there were Bishops present out of all the Provinces . ibid. Chap. 44. Concerning their Reception by Marianus the Notary , and concerning the money distributed amongst the poor , and the sacred Gifts of the Church . Page 621 Chap. 45. Various discourses of the Bishops , in the sacred Assemblies ; as also of Eusebius himself the Authour of this Work. ibid. Chap. 46. That He afterwards recited his Description of our Saviour's Martyrium , and his Oration upon Constantine's Tricennalia , before the Emperour Himself . Page 622 Chap. 47. That the Synod at Nicaea hapned on Constantine's Vicennalia ; but the Dedication of the Church at Jerusalem was performed on His Tricennalia . ibid. Chap. 48. That Constantine was displeased with one , who praised Him too highly . ibid. Chap. 49. The Marriage of Constantius Caesar , His Son. Page 623 Chap. 50. The Embassie and Presents sent from the Indians . ibid. Chap. 51. That Constantine having parted his Empire betwixt His three Sons , instructed them in the Art of Governing , and Offices of Piety . ibid. Chap. 52. How , when they were arrived at man's estate , He taught them Piety . ibid. Chap. 53. That after He had Reigned abut two and thirty years , and lived above sixty , He had a Body that was sound and healthy . Page 624 Chap. 54. Concerning those who abused his eximious humanity , to avarice and a pretence of Piety . ibid. Chap. 55. How Constantine wrote Orations to the very last day of his Life . Page 625 Chap. 56. How , making an expedition against the Persians , He took the Bishops along with him , and provided a Tent made in form of a Church . ibid. Chap. 57. That having received the Embassie of the Persians , He watcht all night , together with others , on the Feast of Easter ▪ ibid. Chap. 58. Concerning the Building of that termed the Martyrium of the Apostles , at Constantinople . Page 626 Chap. 59. A further description of the same Martyrium . ibid. Chap. 60. That in this Church also , He built himself a Sepulchre . ibid. Chap. 61. The Emperour's indisposition of Body at Helenopolis , and his Prayers . Also , concerning his Baptism . Page 627 Chap. 62. Constantine's request to the Bishops , that they confer Baptism upon him . Page 628 Chap. 63. In what manner he praised God , after he had received Baptism . Page 629 Chap. 64. The death of Constantine on the Festival of Pentecost , about noon . ibid. Chap. 65. The Lamentations of the Milice , and Tribunes . Page 630 Chap. 66. That His Body was carried from Nicomedia to Constantinople , into the Palace . ibid. Chap. 67. That even after His death , he was honoured by the Comites and the rest , in the same manner as when he was alive . ibid. Chap. 68. In what manner the Army resolved , that his sons should be forthwith Proclaimed Augusti . Page 631 Chap. 69. The mourning a● Rome for Constantine , and the Honour done him by Pictures after his death . ibid. Chap. 70. That his Body was deposited at Constantinople , by his Son Constantius . ibid. Chap. 71. The performance of the solemn prayers in that termed the Martyrium of the Apostles , at the Funeral of Constantine . ibid. Chap. 72. Concerning the Bird termed the Phoenix . Page 632 Chap. 73. In what manner they Stampt Constantine on Coyns , ascending up into Heaven as ▪ t were . ibid. Chap. 74. That whereas God had been honoured by Him , He was on the other hand deservedly honoured by God. ibid. Chap. 75. That Constantine was more pious than any of the foregoing Roman Emperours . Page 633 The Contents of the Emperour Constantine's Oration , which he Entituled to the Convention of the Saints . Chap. 1. THE Preface makes mention of Easter ; and that Christ , having been several waies beneficial to all men , hath had plots framed against him by those , on whom he has conferred favours . pag. 635 Chap. 2. An Address to the Church , and to his Hearers , that they would Pardon and amend his mistakes . Page 636 Chap. 3. That God is both the Father of The Logos , and the Framer of the whole Creation ; and , that it were impossible for things to consist , if their Causes were diverse . Page 637 Chap. 4. Concerning their Errour who worship Images . Page 638 Chap. 5. That Christ the Son of God framed all things , and has appointed to every thing the term of its Existence . ibid. Chap. 6. Concerning Fate ; that what is discourst of it , is false ; and this is demonstrated , both from Humane Laws , and things created ; which are moved , not disorderly , but in a regular manner ; by which order of theirs , they demonstrate the Command of the Creator . Page 639 Chap. 7. That , in things which we can't understand , we ought to glorifie the Creator's wisdom ; nor must we suppose ▪ Chance , or any thing else , save God , to be the cause of them . pag. 641 Chap. 8. That God does plentifully supply men with those things that are usefull ; but , with such as are for delight , He furnishes them in an indifferent manner only ; bestowing both sorts , so as may be agreeable to their profit and advantage . ibid. Chap. 9. Concerning the Philosophers , who , because they desired to know all things , erred as to their Opinions ; and some of them were exposed to dangers . Also , concerning the Opinions of Plato . Page 642 Chap. 10. Concerning those men , who do not only reject the Dogmata of the Sacred Scriptures , but them of the Philosophers also ; and , that we either ought to give the Poets credit in all things , or in nothing . Page 643 Chap. 11. Concerning our Lord's coming in the flesh , what it was , and for what reasons it has hapened . ibid. Chap. 12. Concerning those who knew not this Mystery ; and , that their ignorance is voluntary ; and , what great blessings await those who know it , and especially them who have died in Confession . Page 647 Chap. 13. That a difference of the parts of the Creation is necessary ; and that a propensity to Good and Evil , springs from the will of men ; and therefore , that the judgment of God is necessary , and agreeable to Reason . Page 648 Chap. 14. That a created nature is at a vast distance from an Essence which is uncreated : and , that man approaches nearest to God , by a virtuous Life . ibid. Chap. 15. What Precepts our Saviour delivered , and what Miracles he wrought ; and how beneficial He hath been to those who own a subjection to Him. Page 649 Chap. 16. That the Coming of Christ is foretold by the Prophets ; and , that he was appointed for the destruction of Idols , and Idolatrous Cities . Page 650 Chap. 17. Concerning the wisdom of Moses , which was emulated by the Wise men amongst the Heathens ; also concerning Daniel , and the Three Children . Page 651 Chap. 18. Concerning Sibylla Erythraea , who prophesied in an Acrostick of verses , manifesting our Lord and his Passiant . The Acrostick is this ; JESUS CHRIST , SON OF GOD , SAVIOUR , CROSS . Page 652 Chap. 19. That this Prophesie concerning our Saviour , was not forged by any of the Christians ; but was written by Sibylla Erythraea , whose books Cicero rendred into Latine Verse , before the coming of Christ. And , that Virgil makes mention of this Sibyll , as also of a Virgin delivered of a Child : but He sang of this Mystery , obscurely ; out of a fear of those then in power . Page 654 Chap. 20. Other Verses of Virgilius Maro's concerning Christ , and the interpretation of them ; in which 't is shown , but obscurely , as the usage of Poets is , that The Mystery is disclosed . Page 655 Chap. 21. That 't is impossible for these things to be spoken concerning a meer Man : and , that unbelievers , by reason of their ignorance of the Divine worship , know not even whence they have their being . Page 657 Chap. 22. The Emperour's Thanksgiving , wherein He ascribes his Victories , and all his other Blessings , to Christ ; also a Reproof of Maximinus the Tyrant of those times , who by the severity of his Persecution had increased the Glory of the Christian Religion . Page 658 Chap. 23. Concerning the Polity of the Christians : and , that the Deity rejoyces in those who lead Virtuous lives : and , that we ought to expect a Judgement , and a Retribution . Page 659 Chap. 24. Concerning Decius , Valerianus , and Aurelianus , who ended their lives miserably , because of their Persecution of the Church . Page 660 Chap. 25. Concerning Diocletian , who with infamy resigned the Empire ; and , by reason of his Persecuting the Church , was stricken with Thunder . ibid. Chap. 26. That God is the cause of the Emperour's Piety ; and , that we ought to seek prosperous events from God , and to impute them to him ; but must ascribe faults to our own sloth and negligence . Page 661 Eusebius Pamphilus's Oration in praise of the Emperour Constantine , spoken at his Tricennalia , is divided into XVIII . Chapters , without Contents . ANcient Writers were wont , before their Books , to set an Index [ or , Contents ] of the Chapters ; to the end , the Readers might know , at first sight as 't were , what was treated of in each Book . Now this was usually done by them two ways . For they either prefixt the Contents of all the Books together , before their whole work ; as Plinius Secundus has done in his Books of Natural History . Or else their usage was , to set the Contents of the Chapters before each Book ; as Our Eusebius has done in His Ecclesiastick History . For 't is not to be doubted , but Eusebius did Himself make these Contents or Titles of the Chapters , and set them before His Books of History , as they now occur . We may indeed observe , that in these Contents Eusebius does always Speak of Himself in the first person . For instance , after the Contents of the Chapters of the Second Book , these words occur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Note , that this Book was collected by us , out of the Writings of Clemens , Tertullian , Josephus , and Philo. Besides , in His Seventh Book , these are the Contents of the last Chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , Concerning those Ecclesiastick persons who were famous in Our Own age , &c. Whence it may plainly be gathered , that Eusebius the Compiler of this History , was the Authour of The Contents of the Chapters , also . Besides , Rufinus , who rendred the Books of Ecclesiastick History into Latine , about Six hundred years after Eusebius's death , found the same Contents in His Greek Copy , which now occur in Our Copies . And this is apparent from Rufinus's Manuscript Copies , one of which , written out above Seven hundred years since , I have in my Custody . For in them , the Contents of the Chapters are always set before every Book , in the same order wherein they are now placed in Our Greek Manuscript Copies . And Rufinus calls them Capitula . But Cassiodorus , in His Preface to the Tripartite History , terms them righter Titulos ; as does likewise S t Cyprian , in His Exhortation to Martyrdom [ written ] to Fortunatus . Compendium feci , says He , ut propositis titulis , quos quis noscere debeat & tenere ; Capitula Dominica Subnecterem . Where you see that Tituli are distinguished from Capitula . Moreover ▪ Suidas , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remarks that Tituli differ from Capitula . For instance , S t Matthew [ He says ] contains Sixty eight Tituli , but Three hundred fifty five Capitula ; and so concerning the other Gospels . Capitulum is properly a part of a Book , which contains the entire Narrative of some one thing . But Titulus is an Index set above the Capitulum ; and sometimes One Titulus or Title contains many Capita or Chapters , as may be seen in The Pandects of the Civil Law. The same thing was heretofore visible in S t Matthew's Gospel , which had more Chapters than Titles , as Suidas does attest . So also in the other Gospels . For , that passage which occurs in Suidas , namely , that S t Mark had fourty eight Tituli , and but thirty six Capita , is faulty , and instead of thirty six , it must be mended thus , two hundred thirty three , as may be plainly gathered from The Canons of the Gospels which Our Eusebius composed . But sometimes each Titulus does answer each Capitulum , as t is in these Books of Ecclesiastick History . And in the Mazarine and Medicaean Copies , The Titali or Contents of each ▪ Book are prefixed , together with the Numeral Notes , or , Figures . But in The Fuketian Manuscript ▪ after the Titulus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added , together with the Numeral Note . But this term never occurs in those Excellent Copies which I have mentioned . Yea , instead thereof , I found the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the Beginning of the Fourth Book , over the very Contents of the Chapters ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , The Contents of the Fourth Book . Vales. THE ECCLESIASTICAL HISTORY OF Eusebius Pamphilus , IN TEN BOOKS . Made English from that Edition set forth by VALESIUS and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said Historian ; which are done into ENGLISH , and set at their proper places in the Margin . Hereto also is annexed an account of the Life and Writings of the foresaid Historian , Collected by VALESIUS , and Rendred into ENGLISH . HINC LUCEM ET PUCULA SACRA . printer's or publisher's device CAMBRIDGE , Printed by John Hayes , Printer to the University . 1683. VALESIUS'S PREFACE , To HIS EDITION of EUSEBIUS'S HISTORY . HAving performed the Office of a Solemn a Dedication , 't is now time , Most Illustrious Prelates ! That I should give You a particular Account of my Work. For , whereas this Labour was undertaken by me , on Your account chiefly , and by Your Command ; I do both wish , and also hope , that before all others , You will be the Readers and Judges of my Work. There are three things therefore , which I have endeavoured to perform in this Edition . The first is , an Amendment of the Greek Text : The second , a Latine Version of it . The third is , an Explanation of the obscurer places . As touching the Latine Version , after three Translatours of Eusebius's History , I have made a fourth . But no person before us , had attempted an Amendment and Explanation of the Eusebian Work. But , that I may speak more distinctly concerning each particular in its place and order , I will begin first from the Emendation . Whoever attempt a new Edition of old Writers , those persons must of necessity begin their Labour from an Emendation . So Origen , after He had undertaken a New Edition of the Seventy Interpreters , and had found many passages in them that were doubtfull and disagreeable by reason of the diversitie of Copies , in the first place Laboured in an Emendation of them . And having compared the Copies of the Seventy Seniors , partly with the Hebrew Text , partly with three other Editions , namely Aquila's , Theodotion's , and Symmachus's ; He took out all those Errours which had crept into the Edition of the Seventy Seniors . For this He himself intimates , in His Eighth Tractate on S t Matthew , in these words . b In Exemplaribus quidem Veteris Testamenti , quaecunque fuerunt inconsonantia , Deo praestante coaptare potuimus ; utentes judicio caeterarum Editionum . Ea enim quae videbantur apud Septuaginta dubia esse propter Consonantiam Exemplariorum , facientes judicium ex Editionibus reliquis , convenientia Servavimus . Indeed , in the Copies of the Old Testament , whatever [ passages ] were disagreeable , by God's assistance we have been able to make ●it ; using the judgment of the rest of the Editions . For those [ passages ] which seemed in the Seventy to be doubtful by reason of the agreement of Copies , making a judgment from the other Editions , we have preserved agreeable . Origen's Example was afterwards followed by S t Jerome , who bestowed a new Edition of the Seventy Translatours mended by Himself , and distinguished by Asterisks and Obelisks , on the men of His own Language , as He Himself attests in several places . And that I may speak also concerning profane Writers , Crates and Aristarchus , Grammarians , who set forth most accurate Editions of Homer's Poem , have done nothing else in a manner , but mended and distinguished that Work. In like manner therefore , when I had resolved to publish a New Edition of the Eusebian History , I used my utmost Industry and diligence in its Emendation . Two Editions onely of Eusebius's History have hitherto come forth in Greek . The one is the Paris-Edition , which Robert Stephens ▪ Printed ; a person who on this very account has deserved highly of Learning , because He was the first that published the Body of Ecclesiastick History in a most Excellent Letter . The other is the Geneva-Edition . But this has in the Greek Text every where exprest that Edition of Robert Stephens : save onely , that it has various Readings and Emendations set at the margin , [ taken ] out of the Copies of Learned men ; and , that out of those Copies it has supplied some imperfections which occur in the Books concerning the Life of Constantine . Therefore , my pains was to be bestowed upon that one Edition onely of Robert Stephens . Which , with as much diligence as I could , I have compared with Four Manuscript Copies of the best Note , and have restored it in many places . Two of these Four Copies , the King's Library furnisht us with . The former bears the Arms of Francis the first ; written on Silken paper , about four hundred years since ; and it does sometimes exhibit singular Readings , and very different from the other Copies . This is that , which in my Notes I have named The King's Copy . The other is out of the Medic●an Library , which being now removed into the King's , is called by one and the same name of the King's Library . This , to distinguish it from that former Copy , is in Our Notes termed the Medicaean Copy . Which , though it be something less ancient , is nevertheless transcribed from an excellent Copy , and by a Learned hand . Robert Stephens had made use of Both these Copies , in His Edition of the Eusebian History . And in His Printing of the Text it self , He has almost every where followed the King's Copy , and very seldom departs from its footsteps , as I have remark'd in my Notes . But in the distinction of the Chapters , He has exprest the Medicaean Copy , wherein the Contents are set before each Chapter , and are written in Red-Letters , There is , besides those , a third Copy , belonging to the most Eminent Cardinal Julius Mazarinus . Before I speak concerning the goodness and excellency of which Copy , it is requisite , and You ( Most illustrious Prelates ! ) with importunity seem to crave this very thing of me , that a few words should be said concerning the Most Eminent Cardinal , by whom that Copy was lent me . For , whereas this Most Eminent Prince , born to every thing that is Great , does embrace Learning with a singular affection and benevolence ; We , who from our infancy have applied our minds to the Studies of Learning , should doubtless be ungrateful , should we not , both in our own , and in the name of all Learned men in general , study to render Him all possible Thanks , as well in words , as in our Writings . Farther , with what favour and how great a benevolence He does honour and respect Learning , His bounteous Liberality and Munificence towards Learned men does attest ; which , to speak nothing concerning other persons , a He was lately willing should be extended even to me also , when I neither hop'd for , nor thought of any such thing . The same thing is declar'd by His most compleatly-furnisht Library . Which having stor'd with innumerable Copies of the Best Writers , partly Printed , and partly in Manuscript ; He does not keep it perpetually shut like some Sepulchre , as those old Senators of the City Rome did , whom b Ammianus Marcellinus doth sharply reprove on that very account : but opens it , as 't were some publick House , to all the Learned ; and voluntarily invites each person to it ; and freely imparts the use of His Manuscript Books to the Studious , as often as they shall have need . What shall I say concerning His other virtues and eximious Accomplishments of mind ? What concerning His wonderful Moderation and Lenity , whereby He hath allayed intestine Commotions and Tumults , without the bloud of any Citizen ? But , these things will be spoken by me more fitly at another time , or more rhetorically by others . For at present I have resolved , to pursue those praises of His onely , which do apart belong to the Studies of Literature . Nevertheless , I can't possibly refrain my self ▪ but must speak something here concerning that Peace , which the most Eminent Cardinal , with all imaginable earnestness and industry , does now chiefly urge and promote , and which we hope will in a short time be made publick by His Majesties c Proclamation . For , this thing is of great concern to the advantage of Learning ; which every one knows to be the child of Peace , and to repose it self under its Umbrage and defence . Whereas therefore the most Eminent Cardinal , when first placed at the Helm of State , had not Himself raised a dismal War with the Spaniards , but had found it already raised : by various Councills ( as [ 't is requisite ] in so Great an affair , ) long and accurately weighed at length He hath resolv'd upon this ; that the Spaniards are to be broken by a lasting War , and must really be made to know how powerfull the French are in Arms , Riches , Valour , Constancy , and the other necessary Provisions and Helps for a War : that the Enemy , made sensible of their own weakness and the power of the French , might be slower in future to provoke Our Nation , either by Arms or injuries . For [ 't was His Sentiment , ] that a firm and secure Peace could no otherwise be made with the Enemy , than till such time as by their frequent Overthrows and Losses they had perceived , that they were inferiour to the French in waging War. Therefore , when the Spaniards , no otherwise than the Phrygians , had at length understood that ; then the most Eminent Cardinal , perceiving a fit opportunity of entring into a Peace presented it self , refus'd not to make it with the Enemy , and to recede something from Our Right , from the chief point of the whole War , lastly from that Hope and Victory which we had now almost in our hands ; that thereby He might [ promote ] the Good of the people , [ answer ] the wishes of all good men , and gratifie the desire of the whole Christian world . In which affair I can't indeed enough admire His singular prudence , and His wisdom that was so salutary to the State. For the Peace was for no other reason deferred so long , than that in future it might be lastinger and more firm . And let thus much be said by the by , concerning the praises of the most Eminent Cardinal . Who having , during the War , never desisted from cherishing Learning and Learned men in a most gracious manner ; 't is much more to be hop'd , that in the time of His Own Peace , He will embrace the same Arts with a choice Affection and Care : and will bring it to effect , that Our French , who for the Glory of Arms have been always eminent above other Nations , may now excell for the praise of Learning , and in the studies of the best Arts. But , 't is now time , that we should return thither , whence we have digress'd . That third Copy therefore , which the Library of the Most Eminent Cardinal hath furnished us with , is far the best and ancientest of all those Copies of Eusebius which I have seen . For , whatever Emendations we found in other Copies , are all shown us by that Manuscript : and many other Amendments occur in it , which I found not in other Copies , as the Studious Readers will be able to perceive from my Annotations . It is written in Parchment , [ transcrib'd ] about seven hundred years since , most neatly and also most correctly . It has likewise a Short Expositions now and then set at the side , sometimes in an ancient , sometimes in a more modern hand ; which Expositions we have set down in Our Notes , at their due places . Many other things also are to be taken notice of in that Excellent Manuscript , partly in the Accents , partly in the b Distinction or Punctation . For , as to the Accents , in that Manuscript words are often acuted , which in other Copies have a Circumflex Accent . For instance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Copy are always acuted . But on the contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in other Manuscripts is mark'd with an acute Accent , is Circumflected in that Copy . And this in my judgment is righter . But , as to the Distinction , which we vulgarly term the Punctation , this Copy is so accurately poynted , that from this very one Manuscript you may understand the whole manner and knowledge of poynting , which is a thing of no small moment . Indeed , before I had procured this Copy , I was not thorowly acquainted with the usefulness and necessity of the Middle distinction ; with which , that very one Book diligently inspected and examined , hath at length made me acquainted . But , we shall speak more hereafter , concerning the Distinction . This moreover I have observed in that most ancient Manuscript , as often as a c full distinction , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in any Line , the first Letter of the following Line appears without the order of the rest , and touches upon the very outward margin . And this is a signe , that a new Chapter , or a new period is begun after that final distinction . I have observed the same in the other Manuscript Copies also . Indeed , in the Old Sheets of the King's Library , which contain Eusebius's Books concerning the Life of Constantine , I have found that 't is always so , as often as a new Chapter is begun . We had , besides , a fourth Copy out of the Library of that most illustrious personage Nicholas Fuket , who bears the Office of Procuratour General in the Senate of Paris , and at the same time manages the Praefecture of the Royal Treasury , with the highest commendation . And these four Manuscript Copies we have made use of , in order to our amendment of the Books of Ecclesiastick History . But , we have compared the Books concerning the Life of the Emperour Constantine , with three ancient Copies . The first is that Copy of the King 's , concerning which I have spoken above , in which Manuscript , before the Books of Ecclesiastick History , occur the four Books concerning the Life of the Emperour Constantine , written ▪ though not in the same , nevertheless in an ancient hand . The second place belongs to the Old Sheets of the King's Library . So I call certain papers , which are digested into Quaternions ; but they are loose , and are not made up into the form of a Book . In these Sheets , besides Eusebius's Books concerning the Life of Constantine , and the Oration of the same Emperour to the Saints , occurs the first Quaternion of the Ecclesiastick History ; whereof I have likewise made frequent mention in my Notes . All the rest of it , by what accident I know not , is lost . The Fuketian Library furnished us with the third Copy . Wherein , before the four Books concerning the Life of the Emperour Constantine , is prefixt Eusebius's Panegyrick , spoken to the same Constantine , in the thirtieth year of His Empire . This Copy , though of the meanest Antiquity , is nevertheless of the best Note , and in many places more correct and larger than those two former , which Robert Stephens made use of in His Edition . Besides these Manuscript Copies , we were assisted by those various Readings and Emendations , which learned men had with their own hands noted at the margin of Robert Stephens's Edition : Of which sort many Books are now to be found . But we made use more especially of three , which are likewise often mentioned in our Notes . The first was Hadrian Turnebus's , which with great exactness He had compared with The King 's , and The Medicaean Copy . But the Books concerning the Life of the Emperour Constantine , had been compared with an English Copy , either by the hand of Hadrian Turnebus Himself , or that of Odo Turnebus . The second Copy was Vulcobius's ; which , because Renatus Moraeus a Physician of Paris had lent me , I am wont in my Notes to term Moraeus's Copy . This Book contains some few other Emendations , besides those which occur in Turnebus's Copy . The third was S r Henry Savil's Book , a person of incomparable Learning ; it was sent me out of England by James Usher Arch-Bishop of Armagh . For , whereas I had perceived , that in Usher's Notes on the Martyrdom of the B. Polycarp , a Manuscript Copy of Eusebius's History out of S r Henry Savil's Library was quoted ; and had found , that , by some passages produced by Usher , that Copy was of the best Note ; I made my request to Him by Letter , that he would transmit to me the Various Readings of that Copy ; for I did suppose , that the whole Copy had been compared by him . But he wrote back to me , that the Copy it self , written in silken paper , had been given by S r Henry Savil to the Oxford-Library . But he presently sent me Robert Stephens's Edition , in the margin whereof S r Henry Savil had noted the Emendations taken out of that his own Manuscript Copy . Nevertheless , as far as I have been able to conjecture , S r Henry Savil hath not set all the readings of the Manuscript Copy at the side of that Edition ; but those onely , which he thought to be good and undoubted . For some readings are produced by Usher out of that Manuscript Copy , which I afterwards perceived were omitted by S r Henry Savil. Farther , the same S r Henry Savil , at the margin of that Edition , hath written many Amendments , out of a Book of John Christophorson's , which Book Christophorson had compared with some Manuscript Copies . These are the Helps from Books , wherewith we were furnished , when we undertook to mend the Books of Eusebius's History . But least any one should perhaps think , that any thing hath been altered by us rashly and at pleasure , we do before all things desire the Readers should know , that we have done nothing without the consent and authority of the Best Copies . And so scrupulous were we , of making any alteration in these Books , that when it appeared most evidently , that the place was corrupted , we refused even then to favour and follow our own conjecture . For proof hereof , may be [ produced ] a place in the close of the tenth Book of the Ecclesiastick History , pag. 399 [ of Our Edition ; ] which runs thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We could very easily have restored the true Reading here , and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mended it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Gelasius Cyzicenus , in a His second Book , cites this place of Eusebius ; nor is it otherwise written in Eusebius's second Book concerning the Life of Constantine , Chap. 19 ; where this passage is repeated almost in the very same words . Lastly , no place is mended in this our Edition , concerning which I have not advertised the Reader in my Notes , and have not given an account of mine amendment . Distinction , or Punctation , is not the last part of Emendation ; concerning which I must say something , least peradventure the Readers should be confounded by a new kind of poynting , which was first brought into this Edition by me . Although , if we would speak properly , this is not a new sort of Distinction , but the oldest , and made use of by all the Ancients , as well Greek as Latine Writers : which being wholly disused and lost by the negligence of more modern Authours , I have , at least in part , endeavoured to restore in this Edition . Those Ancients indeed ( the figures of Letters being then newly invented , ) wrote in one continued form , without any distinction at all . Which thing containing much of difficulty both in reading and pronouncing , the ancient Gramm●rians found out three positures or distinctions , whereby , as 't were by certain Stations and Inns , the continued journey of speech might be distinguished and divided . The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a subdistinction : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a middle distinction : the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a final or full distinction . Now , they noted them by three Poynts plac'd in a different Site . For a Poynt set at the bottom of a Letter , denotes a subdistinction : a middle distinction , which the Latines have termed b Moram , is shown by a poynt placed at the middle of a Letter . But that poynt which is set at the head of a Letter , denotes a final distinction . What the import and design of these distinctions is , the Grammarians do inform us ; Donatus , and Marius Victorinus , and Diomedes in his Second Book . Which Author last named , at this place shall be to us instead of all . Lectioni , says he , posituras accedere vel distinctiones oportet , &c. To reading must be added the positures or distinctions , by Gr●cians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , during our ▪ reading , give a liberty of recovering breath , least it should fail by a continuation . These are three , a distinction , a subdistinction , a middle distinction or pause , or , as some will have it , a submiddle : the diversity of which [ three , ] is shown by three Poynts set in a different place . And after some few words . A distinction is a t●ken of silence , when , the sense being ended , there is a Liberty of resting longer . The mark hereof , is a Poynt set above the verse , at the Head of the Letter . A subdistinction is a signe of a me●e and convenient silence , whereby the Course of pronunciation ( the sense remaining ) is so stop'd , that what follows , ought to succeed immediately . The note hereof , is a poynt plac'd under the verse . A pause is a small separation , interpos'd in the continuation of senses , and possesses the middle place of a meet distinction and subdistinction , in such manner that it may seem neither perfect in the whole , nor omitted , but by a signification of staying , may want the beginning of another sense . And it attends this office onely , that by the shortest respiration it may recover and nourish the Reader 's breath . For , in pronouncing every one ought in such wise to be silent , that , because the breath it self is changed by a kind of decay , it may afterwards be recovered . As thus , Ut belli signum Laurenti T●rn●s ab arce Extulit , & ra●co strep●erunt corn●a Cant● . Utq●e acres concussit equos , utque imp●lis arma . Extemplo turbati animi . For , there are many middle clauses of this reading . First , least those be confounded , which are put as double-membred and treble-membred [ clauses , ] and the like . Then , that the c Emphasis of the words may be more eminently apparent and conspicuous , which may be moved by some affection , either by indignation , or commiseration compared , &c. Such marks therefore of distinctions and punctations as these , all the ancients as well Greeks as Latines , made use of in their Books : which also , as 't is manifest , were still in use , in the age of Isidorus Hispalensis . For this we learn from His Origines , Book 1. Chap. 19. In Manuscript Copies likewise which are somewhat ancienter , the same way of distinguishing is always observed . But more modern Writers , whether by unskilfullness or a kind of sloth and negligence , have changed them all . And instead of a subdistinction , they have put d little rods ; for the mark of a middle distinction , two poynts : but they have cast the Note of a final distinction from the head to the feet of a Letter . Which ill way of poynting almost all Printers have followed , except Aldus Manucius . For he in his Edition of Greek Books , whereof he Printed almost an innumerable company , hath always retained that punctation , which he had found in Manuscript Copies . As to the Little Rods , I would not condemn them . For 't is of very small moment , what mark we should make use of , to denote a subdistinction , provided that mark be placed at the feet of a Letter . Indeed , in that Excellent and most ancient Manuscript belonging to the Mazarine Library , whereof I have made mention before , I found a little rod placed sometimes for a middle , sometimes for a final distinction ; that is , sometimes at the middle of a letter , sometimes at the top . And not onely by a little rod , but also by a Sicilicum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned backwards , a middle distinction was sometimes denoted , as Victorinus informs us in his first Book of the Art of Grammar . But , whereas we now-a-days put a point at the feet of a letter for a final dictinction , in my judgment that can in no wise be born with . For it does not onely contradict Antiquity , but Reason also . For Reason requires , that a mark placed in the same site , should denote the same distinction . A poynt therefore placed in the bottom ought to signifie the same that a little rod does , which is set at the bottom of a Letter . For , not the mark it self , but the site of the mark alters the distinction . Whence 't is made evident , that a final distinction is not rightly shown by us , by our setting a poynt at the feet of a Letter . Wherefore , 't is not without reason that I have endeavoured to restore the old way of Punctation in this Edition . I have indeed retained the Little Rod it self , in regard in denoting a subdistinction it serves for the same purpose with a poynt : but from the authority of the Manuscript Copies , I have , by way of Recovery as 't were , put the middle distinction into possession of its own places . The advantage and necessity whereof , the studious , I hope , will soon acknowledge . For , that middle distinction does not onely serve for this purpose , that breath may be taken in order to a continuing the beginning of another sense , and that the Emphasis may be more eminently apparent and conspicuous , as Diomedes writes ▪ but also , to denote the difference of persons and dignities . So somewhere in these Books , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Most Eminent Cardinal's Manuscript , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adds a middle distinction . Besides , in many places I have set a poynt at the head of the Letter , to denote a final distinction : and would have done that every where , had not the force of old custom diverted me from my attempt . But , what I have in part onely performed in this Edition , that ( I hope ) will at length be perfected by others endued with greater Learning and Authority , who shall in future publish the Books of the Ancients . And thus much may suffice to have been spoken briefly concerning Our Emendation and Punctation . Come we now to the Latine Translation . I doubt not but there will be many who will admire , why , after three Latine Translatour's of Eusebius , and those not meanly vers'd in the Greek Tongue , I should have made a fourth Version . To whom in the first place I answer thus . If after Rufinus , who first turned the Books of Ecclesiastick History into Latine , Musculus might have leave to make a new Translation ; if again , after Musculus , Christophorson might have leave to do the same , why should not I also have the like Liberty with others ? Amongst the Jews , after the Edition of the Seventy Seniours , confirmed by the Religion of so many oaths , by the authority of so many ages ; first Aquila , then Theodotion and Symmachus , did each of them publish new Versions of the Old Testament . Also , some persons are found to be the Authors of a fifth , sixth , and seventh Edition , whose names are unknown : and all these Translations Origen hath plac'd in His Hex●pla , that they might be read by Catholicks . That therefore which the Jews were free to do in the Old Testament , why may not I have leave to do in Eusebius ? especially , in regard 't is less dangerous to attempt that in Eusebius , than in the sacred Books of the divine Scriptures . Indeed , many and those cogent reasons enforc'd me even against my will , to undergo the burthen of this new Translation . For , whereas by e Your Command and with Your Advice I had undertaken a new Edition of the Ecclesiastick History ▪ and perceived , that the Versions of former Translatours , by reason of their frequent mistakes and ill Renditions , did in no wise satisfie the desire of Learned men ; as it has been f already declared by the Testimony of J. Curterius and Peter Halloixius : one of these two things was of necessity to be performed by me , that I should either correct the old Translation , or else make a new one . Farther , to correct the Translation of others , as it is in it self a thing troublesome and difficult , so also it seemed invidious . For , His own praise and His own honour , is from us due to each person . They have done as much as in them lay , and by their own pains have endeavoured to lighten and lessen Our Labour . Therefore , the Work of each Translatour ought to be commended by us , rather than interpolated . Rufinus , although He follows the sense of Eusebius rather than His words , is nevertheless neat and clean , and not unpleasant to the Readers : and even on this very account highly to be commended , because He was the first that bestowed the Ecclesiastick History on men of the Latine Tongue ; whose Translation the Western Church has made use of till Our own age . Musculus keeps closer to the words , and in translating is short and clear , and in many places more happy than Christophorson . Christophorson , as He is more diligent and learneder than Musculus , so also is more verbose , and has something of the Style of Cicero . Besides , He used Manuscript Copies in the making His Translation : and was the first that published Eusebius's Panegyrick spoken at Constantine's Tricennalia , in Latine ; which the Geneva-Printers afterwards Printed in Greek . Some body will be ready to say here . What need then was there of a new Version ? whenas those Translatours abound with so many and such high commendations . I rehearse their praises , but do not detect their errours : which I had rather should be discovered by the testimony of others , than mine own . But , if any one will read my Notes , o● shall have a mind to compare my Translation with their Version , He will doubtless understand , with how many and how gross mistakes their Translations are stuft ; and that 't was not without reason , that You had ordered me to make a new Version of Eusebius . But , because I am faln upon this discourse , not willingly but by a necessity , I will say something briefly concerning the errours of former Translatours . For , should I have a mind to reckon up all their mistakes one by one , my discourse would be stretcht to a vast length . To begin therefore with Rufinus ; who knows not , that , at his pleasure , he has added many passages to Eusebius , has taken away many passages from him , has changed many ; and in most places is rather a Paraphrast than a Translatour ? For instance , in the Seventh Book he has inserted a tedious Narrative concerning the Miracles of Gregory Thaumaturgus , which occurs not in the Copies of Our Eusebius . The same person , in the Ninth Book , rehearses a speech of Lucian the Martyr , spoken before the Judge in defence of our faith ; which Speech the Copies of Eusebius do not acknowledge . He has omitted almost the whole Tenth Book of the Ecclesiastick History , in his Version . I say nothing here concerning the Chapters altered by him in the Sixth and Seventh Book , in as much as I have given the Reader notice of this thing , in my Notes . How many places of Eusebius are misunderstood and ill rendred by him ? This is he , who of Zacharias the Priest , of whom mention is made in Saint Luke's Gospel , has made us a Martyr of Lyons . This is he who hath confounded Biblias with Blandina . This is he who has made the most noble Martyr Philoromus a Tribune of Souldiers , from his being a Rationalist . To what purpose is it to speak concerning Musculus , whose Versions ( for he has translated other Writers also into Latine , ) are not extraordinarily approved of by the Learned ? I could , if I had a mind , expose his innumerable mistakes : amongst which this is a notorious one . Dionysius Alexandrinus , in his Epistle to Germanus , which Eusebius records in his Sixth g Book , says that he was taken by the Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was brought to Taposiris . But Musculus believed Heliodysmas to be a Town . For thus he renders it . Ego namque cùm Heliodysmas unà cum illis qui mecum erant venissem , Taposirim à militibus ductus sum . For I , after I was come to Heliodysmae , together with them that were with me , was brought by the Souldiers to Taposiris . Farther , the same Musculus in his Translation has wholly omitted Eusebius's Book concerning the Martyrs of Palestine , which is subjoyn'd to the Eighth Book of his Ecclesiastick History ; for what reason I know not . For that Book of Eusebius's , is a most Elegant one . The Translation of John Christophorson remains [ to be spoken of , ] which very Version wants not its Blemishes . For , to omit the Barbarisms which do frequently occur in it , his Translation is too prolix and intricate , whilst he either adds some words to fill up the period , or annexes his own Explanations in order to the clearing of an obscure place . Sometimes also , of two periods he makes but one , and puts two Chapters into one : in so much that , the division of the Latine Chapters in his Translation differs much from the Greek . Which thing , how much trouble and vexation it breeds in citing places out of Eusebius , all the Studious know . The same Translatour was indeed sufficiently well vers'd in Divinity : but he was meanly furnished with the skill of h a Critick , and with the knowledge of Roman antiquity . Wherefore , in the proper names of Roman Magistrates , and in those matters which appertain to the Civil Administration , he is always out : for instance , in rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in other such like terms . Lastly , Christophorson has embodied Eusebius's Book concerning the Martyrs of Palestine , ( which in Robert's Stephens's Edition , and in the Manuscript Copies , is subjoyned to the Eighth Book of his Ecclesiastick History , ) with his Eighth Book , because he believ'd it to be a part thereof . Which mistake of Christophorson's , the Geneva-Printers having afterwards followed , that they might make the Greek agree with the Latine ; of two Books of Eusebius's , have made but one . And let thus much be briefly spoken concerning the Errours of former Translations , not with any design to disparage , or lessen the glory of any Translatour ; but , that all the Studious may understand , that we had good reason for our undertaking a new Translation . Which as I dare not warrant to be perfect and every way compleat , ( for that would be too much confidence ; ) so I do boldly affirm , that it wants very many faults , wherewith former Translations do abound . Further , whereas three things are required in a Version ; namely that it be faithfull , Elegant , and clear ; I have made it my Business , that no one of these should be wanting in our Translation . The Translation is followed by the Annotations . Wherein I had an eye chiefly to two things : first that I might give an account of my Emendations , and might propose to the Studious the various Readings of Manuscript Copies : Secondly , that I might clear the obscurer passages in Eusebius , and might explain the ancient Usages and Rites of the Church , by producing and comparing the passages of other Writers . To my Annotations I have subjoyned a four dissertations . The first whereof is , Concerning the Beginning and Progress of the Schism of the Don●tists . The Second , Concerning the Anastasis and the Jerusalem-Martyrium . This is followed by a disputution about the Version of the Seventy Translatours against James Usher Arch-Bishop of Armagh . The Fourth is , concerning the Roman Martyrologie which Rosweydus published . And these are the things which with care and diligence I have performed in this Edition , in order to the illustration of Eusebius's History . Which if to any one they shall peradventure ●eem slight and of little worth , let him think , that all things which are published in this kind of Learning , are in a manner of this nature , and are either valued or contemned according to the affection and stomach of the Readers . For , if they find a candid and studious Reader , they are highly esteemed : but if they shall happen to fall into disdainful ears , they are look't upon as nothing . Besides , what but that which is very ordinary and mean can be expected , from me especially , who by reason of my weakness of sight am forc'd both to reade and write by other mens eyes and hands : and who , whilst by reason of the greatness of the Labour I do always hasten forwards , have so hastily dictated this whole work such as it is , that I have scarce had leisure to reade it over again . On which account I am the more to be pardoned , if perhaps in any place of my Notes I have not so fully satisfied the Reader 's desire . — VALESIUS'S ACCOUNT Concerning the LIFE AND WRITINGS OF Eusebius Caesariensis . COncerning the Life of Eusebius Bishop of Caesarea , Acacius His Scholar and Successour in the See of Caesarea had heretofore written a Book , as a Socrates does attest . But in regard this Book , together with very many others , is lost by the carelesness of Antiquity , we , by gathering together from this place and t'other the Testimonies of Ancient Writers who have spoken concerning Eusebius , to the utmost of our ability will endeavour to repair that Loss . Eusebius therefore was born in Palestine , about the Close ( as 't is likely ) of Gallienus ' s Reign . That he was a Native of Palestine is hence prov'd , because by the Ancients he is commonly call'd a Palestinian . So , 't is certain , Basilius , Theodoret , and others do term him . And although he might have been thus Sur-nam'd from his being Bishop of the City Caesarea , yet it seems to me truer , that he drew that Sur-name from his Country . Indeed , he himself does attest , in his First b Book concerning the Life of Constantine , that during his being a youth he was educated and conversant in Palestine , and that Constantine was first seen by him there , whilst he made a journey thorow Palestine in the Court of Diocletianus Augustus . Besides , in the Second c Book of the same work ( where he records a Law of Constantine's , which he wrote to the Palestinians in favour of the Christians , ) he does plainly shew himself to have been a Palestinian . For , after he has recited the Contents of that Law transmitted to the Palestinians , he adds these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These were the Constitutions contained in the Emperour's first Edict sent to Us. But whereas I have plac'd his Birth upon the Latter end of Gallienus ' s Reign ; of this thing I have Eusebius himself for my Authour . For speaking ( in his Books of Ecclesiastick History , ) concerning Dionysius Bishop of the Alexandrians , he does attest that He had lived in his own age , as may be seen in Book 3 , Chap. 28. Wherefore , in regard 't is manifest that Dionysius Alexandrinus departed this life on the twelfth year of Gallienus ' s Empire , Eusebius must of necessity have been born then , if his age fell on those times wherein Dionysius lived . The same may likewise be gathered from the Fifth d Book of his Ecclesiastick History , about the end of it , where speaking concerning Artemon's Heresie , he writes that Paul of Samosata had revived that Heresie in e his age . Lastly , relating ( in his Seventh Book , ) those things which hapned during the Reign of Gallienus , before he begins his Discourse concerning the Errour and Condemnation of Paul of Samosata , he has these words . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But now , after an historical relation of these things , we will deliver to the knowledge of posterity an account of our own age . Whom he had for his Parents , is unknown to us , excepting that Nicephorus Callistus , following I know not what Authours , does tell us that he was begotten of the Sister of Pamphilus the Martyr . But in Arius's g Letter to Eusebius Bishop of Nicomedia , he is termed the Brother of Eusebius Nicomediensis . And although by reason of his friendship he might be called the Brother , yet it seems truer to me , that he was either the near Kinsman or Cousin-germane of Eusebius Nicomediensis , especially in regard Arius , although many other persons are there mentioned , yet terms onely Eusebius of Caesarea Brother to him of Nicomedia . Besides , Eusebius of Nicomedia was a Native of Syria . For he was at first Bishop of Berytus . Nor was it the usage then , that strangers and persons unknown should be preferred to govern Churches . What Masters he had in secular Learning , is in like manner unknown to us . But in sacred Literature he had Dorotheus the Eunuch , a Presbyter of the Antiochian Church , for his Master : of whom also he makes an honourable mention in his Seventh h Book . Although Eusebius at that place says onely , that he had heard Dorotheus , whilst he expounded the Holy Scriptures in the Church not unfitly . Nevertheless , if any one has a mind ( with Trithemius ) to conclude from those words of Eusebius , that Eusebius was Dorotheus ' s disciple , truly I shall not very much oppose him . Theotecnus being at that time dead , the Bishoprick of the Church of Caesarea was administred by Agapius , a person of eminent piety , and large bounty towards the poor . By him Eusebius was admitted into the Clergy , and entred into the strictest and most intimate friendship with Pamphilus , who at that time was eminent amongst the Presbyters of the Church of Caesarea . Pamphilus was by Nation a Phoenician , born at Berytus . Scholar to Pierius a Presbyter of the Alexandrian Church , as Photius relates . Who ( in regard he was inflamed with a singular Love of sacred Learning , and with the greatest diligence imaginable made a Collection of all the Books of Ecclesiastick Writers , and especially of Origen's ; ) founded a most famous School and Library at Caesarea . Of which School Eusebius seems to have been the first Master . Indeed Eusebius , in his a Book concerning the Martyrs of Palestine , writes in express words , that Apphianus , who compleated his Martyrdom on the third year of the Persecution , had been instructed in the Sacred Scriptures by him in the City Caesarea . From that time Eusebius always lived with Pamphilus in the clos●st intimacy , and continued his inseparable companion till his death : so dear to him , that from his friendship he got the surname of Pamphilus . Nor did Eusebius love him whilst he liv'd , but had a singular affection for him when dead also : in so much that after Pamphilus ' s death , he always made a most honourable , and likewise a most loving mention of him . This is attested by those Three Books which he wrote concerning the Life of Pamphilus the Martyr , which Books S t Jerome terms most elegant ones . The same is likewise gathered from many passages which occur in his Ecclesiastick History , and in his Book concerning the Martyrs of Palestine . Lastly , in his Second Book against Sabellius , which was written by Eusebius after the Nicene Council , he frequently commends Pamphilus the Martyr , although he suppresses his name . For even in the very beginning of his Discourse he says thus . Puto adhuc aures obstrepi meas à memoria beati illius viri , &c. I think my Ears are as yet struck by the memory of that Blessed man , who frequently made use of that devout word . For even your ears do as yet retain the sound of that word . For I think I hear him saying , The onely-begotten Son of God. For this Religious word was always uttered by his mouth . For it was the remembrance of the Onely-Begotten , to the Glory of the unborn Father . Now , we have heard the Apostle commanding , that Presbyters ought to be honoured with a double honour , those especially who labour in the Word and Doctrine . And at pag. 29 , he speaks of him again in this manner . Haec non nos extollunt , &c. These things do not puff us up , b remembring that Blessed man. Now I wish I could so speak , as together with you I did always hear from him . But these words which are now said , seem to have been pleasing to him . For 't is the Glory of Good Servants , to speak truth concerning the Lord ; and 't is the honour of those Fathers who have taught well , if their Doctrines be repeated . And again in the same Book , pag. 37. Haec audiebamus semper a beato illo viro. &c. These words we always heard from that Blessed man. For they were often spoken in this manner by him : although some suspected , that he uttered these words with his mouth , but that in his heart he thought otherwise . And indeed I remember with you , that I have heard from him , that he hath satisfied us with an holy oath , that there was not one thing in his tongue , and another in his heart . And a little after . Sed 〈◊〉 quidem paucis , &c. But now , Let thus much be said by us in short , in memory and honour of that Our Father , so Good , so Laborious , and every where vigilant for the Churches . For we have not made mention of his Stock , nor of his Education , or Learning , or of c the rest of his Life and Resolution . Which passages in Eusebius ( that I may not defraud any one of his commendation , ) were shown me by the Most Learned Franciscus Ogerius . Now , from what I have said it may be evidently enough gathered , that Eusebius was joyned to Pamphilus by no d Tye of kindred , but by the Bond of friendship onely . 'T is certain , Euseb us , although he names Pamphilus in so many places , and boasts so highly of his friendship , yet never terms him his Kinsman or Relation . Tea , from Eusebius ' s own Testimony 't is plainly made out ; that Pamphilus the Martyr was not Eusebius ' s Kinsman . For in the close of his Seventh e Book of Ecclesiastick History , where he makes mention of Agapius Bishop of the Church of Caesarea , his words are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this man's time we knew Pamphilus ( a most eloquent man , and a true Philosopher in the practises of his Life ) honoured with a Presbytership of that Church . Whereas therefore Eusebius himself does attest , that Pamphilus was first known by him then , it is sufficiently apparent , that they were not joyned together by any kindred or affinity . In these times hapned that most severe Persecution of the Christians ▪ which being first begun by Diocletian , was by the following Emperours continued to the tenth year . In the time of this Persecution , Eusebius , in regard he was then a Presbyter of the Church of Caesarea , resided almost constantly in that City , and by continual Exhortations instructed many persons in order to Martyrdom . Amongst whom was Apphianus , a noble Youth , whose illustrious Combat Our Eusebius does relate in his f Book concerning the Martyrs of Palestine . In the same Persecution Pamphilus was taken , and cast into Prison , where he spent two whole years in Bonds . During which time Eusebius in no wise deserted his Friend and Companion : but visited him continually , and in the Prison wrote together with him Five Books in defence of Origen : the Sixth and last Book of that Work he at length finished after Pamphilus was dead . That whole work was by Eusebius and Pamphilus dedicated to the Confessours living in the Mines of Palestine , as Photius relates in his Bibliotheca , Chapter 118. In the time of the same Persecution , on account of some urgent Business of the Church , as 't is probable ; Eusebius went to Tyre . During his residence in that City , he attests ( Book 8. Chap 7. ) that he himself was eye-witness of the Glorious Combats of five Egyptian Martyrs . And in the Ninth Chapter of the same Book ▪ he writes that he came into Egypt and Thebais , whilst the fury of the Persecution as yet rag'd ; and that there he beheld with his own eyes , the admirable constancy of many Martyrs of both Sexes . There are those who relate , that Eusebius in this Persecution , to free himself from the Troubles of a Prison , sacrificed to Idols : and that that was objected against him by the Egyptian Bishops and Confessours in the Synod at Tyre , as we will hereafter relate , But , I doubt not but this is false , and a calu●●y forged by the Enemies of Eusebius ▪ For , had so great a Crime been really committed by Eusebius , how could he have been afterwards made Bishop of the Church of Caesarea ? How is it likely that he should have been invited by the Antiochians , to undertake the Episcopate of that City ? And yet Cardinal Baronius has catcht up that as certain and undoubted , which was objected against Eusebius by the way of contention and wrangling , by his Enemies , nor was ever confirm'd by any one's Testimony . At the same time , a Book was written by Eusebius against Hierocles . The occasion of writing it was given by Hierocles of Nicomedia , who about the beginning of this Persecution , when the Churches of the Christians were every where demolished , insulting as 't were over the disquieted Religion , in the City Nicomedia published two Books against the faith of Christ , which he entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Books amongst other things he asserted this , that Apollonius Tyaneus performed far more and greater Miracles than Christ ; as Lactantius does attest in his a Seventh Book . But Eusebius contemning the Man , rested satisfied in confuting him in a very short Book . Agapius Bishop of Caesarea being dead during this interval , and the Persecution being now abated , and peace restored to the Church ; by the general consent of all persons . Eusebius is put into his place . Others make Agricola ( who was present at , and subscribed to the Synod of Ancyra , on the year of Christ 314 , ) Successour to Agapius . So Baronius in his Annals , at the year of Christ 314 ; and Blondellus in his . Apology pro sententiá B. Hieronymi , Chap. 19. Where he writes , that Eusebius undertook the Administration of the Church of Caesarea after Agricola ' s death , about the year of Christ 315. But those Subscriptions of the Bishops which are extant in the Latine Collections of the Canons , in my judgment seem to have little of certainty and validity in them . For they occur not either in the Greek Copies , or in the Latine Version of Dionysius Exiguus . Besides , Eusebius reckoning up ( in the Seventh b Book of his Ecclesiastick History , ) the Bishops of the chief Sees , under whom the Persecution began and rag'd , ends in Agapius Bishop of Caesarea , who ( says he ) took a great deal of pains in that Persecution for the good of his own Church . He therefore must of necessity have sate Bishop untill the end of the Persecution . But Eusebius was made Bishop immediately after the Persecution was ended . For when Paulinus Bishop of Tyre dedicated a Cathedral , sometime after Peace and repose was restored to the Church ; He , together with other Bishops , was invited by Paulinus to its Dedication , and made a most Eleg●nt Oration before him , as we are informed from the Tenth c Book of his Ecclesiastick History . Now , this hapned before Licinius rebell'd against Constantine , which fell out on the year of Our Lord 315. About these times Eusebius wrote those famous Books concerning Evangelick Demonstration and Preparation . Which Books , 't is plain , were written before the Nicene Council , in regard they are by name cited in his Ecclesiastick History , which was written by Eusebius before that Council , as we have shown in Our Annotations . In the interim Licinius , who managed the Government in the Eastern Parts , incited by a sudden rage , began to persecute the Christians : especially those that were Prelates , of whom he had a suspicion that they shewed more of favour to Constantine , and put up prayers for him . But Constantine undertook an Expedition against Licinius , and in a short time compell'd him , after he had been vanquished in two fights by Land and Sea , to a Surrendry . And thus Peace was again by Constantine restored to the Christians , who inhabited the East . But a far more vehement disturbance was at that time rais'd amongst the Christians themselves . For Arius a Presbyter of the City Alexandria , in regard he would publickly in the Church preach up some new and impious Opinions concerning the Son of God , and having been frequently admonished by Alexander the Bishop , would nevertheless persist in those Assertions , was at length condemned together with the Associates of ●his own Errour , and was expell'd out of the Church . Highly resenting this his Condemnation , he sent Letters , with a draught of his own Faith , to all the Bishops of the neighbouring Cities : wherein he complain'd , that he had been undeservedly deposed by Alexander , in regard he asserted the same Points that the rest of the Eastern Prelates maintained . Many Bishops impos'd upon by these Artifices , and powerfully incited by Eusebius of Nicomedia , who was an open Favourer of Arius ' s Party , wrote Letters in defence of Arius , to Alexander Bishop of the City Alexandria , entreating him to restore Arius to his former place . Our Eusebius was one of their number , whose Letter written to Alexander , is extant in the Acts of the Seventh Occumenical Synod , and is by us put amongst the d Testimonies of the Ancients . Eusebius Caesariensis ' s example being presently followed by Theodotus and Paulinus , the one Bishop of Laodicea , the other of Tyre ; they interceded with Alexander for Arius ' s restitution . Whose Letters , as Patronizing his own Opinions , in regard Arius boasted of in all places , and by the authority of such great men drew many persons into a Society of his own Errour ; on this account Alexander himself also was forc'd to write Letters to the other ▪ Bishops of the East , whereby it might be made publickly known , that Arius , together with his Associates , had been justly condemn'd and depos'd . Two Letters of Alexanders are at this present extant : the one to Alexander Bishop of Constantinople , in which Alexander complains of three Bishops of Syria , who agreeing in opinion with Arius had inflamed the quarrel , which they ought rather to have extinguished , and had rendred it siercer than it was before . These three are Eusebius , Theodotus , and Paulinus , as may be collected from Arius ' s Letter written to Eusebius Bishop of Nicomedia . The other Letter of Alexanders written to all the Bishops throughout the world , Socrates records in his First e Book . To these Letters of Alexander almost all the Eastern Bishops subscrib●d : amongst whom the Prelates of chiefest note were , Philogonius Bishop of Antioch ; Eustathius of Beroea , and Macarius of Jerusalem . Now , those Bishops who feem'd to be of Arius ' s side , in regard they saw themselves severely touch'd in Alexanders Letters , made it their business to defend Arius with far more of fierceness and Vehemency : but most especially Eusebius Nicomediensis . For our Eusebius Bishop of Caesarea , together with Patrophilus and Paulinus , and other Bishops of Syria , concluded upon this onely , that Arius the Presbyter should have a Liberty of holding Assemblies in his own Church ; nevertheless , that he should be subject to Alexander the Bishop , and should earnestly request of him that he might be admitted to Peace and Communion . The Bishops in this manner disagreeing amongst themselves , and some favouring Alexanders , others Arius ' s side ; the Contention was incredibly height'ned . To cure which mischief , Constantine assembled a General Synod of Bishops ( such a one as no age had ever seen , ) from all parts of the Roman World , in Nicaea a City of Eithynia . Of this Greatest and most celebrated Council , Our Eusebius was not the least part . For he had both the first place in the right-hand a Side , and also in the name of the whole Synod made a Speech to the Emperour Constantine , who sate on a Golden Chair in the midst between the two Rows of those who sate together [ in the Council ; ] as he himself attests in the Preface to his first b Book concerning the Life of Constantine , and in his c Third Book of the same work . The same is likewise confirmed by Sozomen , in the First d Book of his Ecclesiastick History . Farther , when there was a great contest amongst the Bishops concerning a e Draught of the Creed , Our Eusebius proposed a Draught that was exactly true and plain , and which was commended by the consent of all the Bishops , and of the Emperour Himself . But , in regard something seem'd to be wanting in that Draught , in order to confuting the impiety of the new Opinion ; the Fathers of the Nicene Synod judged these words as necessary to be further added , Very God of Very God ; begotten not made , being of One Substance with the Father . They likewise annex'd Anathematisms , against those who should assert that the Son of God was made of things which are not , and that there was a time when He was not . And at first indeed Our Eusebius refused to admit of the Term Consubstantial . But afterwards , informed by the other Bishops what the import and magning of that word was , he at length consented and subscrib'd to this Creed , as he himself relates in his f Letter to his Diocess of Caesarea . Some affirm , that Eusebius , forc'd by necessity , and out of a fear of the Emperour , rather than from the Sentiment of his own mind , had subscrib'd to the Nicene Creed . I might indeed be easily induc'd to believe that , concerning others who were present at this Synod . But , I can't think so of Eusebius Bishop of Caesarea . For after the Nicene Synod , Eusebius always condemned those who would assert that the Son of God was made of nothing , as 't is plain from his Books against Marcellus , and expressly from the ninth and tenth Chapter of his First Book De Ecclesiastica Theologia . Athanasius does likewise attest the same concerning him . Who ( though he has often related that Eusebius Caesariensis had subscribed to the Nicene Synod , yet ) does never declare , that he did that dissemblingly and in pretence onely . Had Eusebius subscrib'd to the Nicene Council , not heartily , but by fraud and under a colour ; why did he afterwards send that Letter I have mentioned , to his Diocess of Caesarea , wherein he profess'd ingen●ously , that he had embraced that Faith , which had been published in the Nicene Council ? After the Nicene Synod , the Arians out of a fear of the Emperour , were for some little time quiet . Resuming their boldness presently , after they had by subtlety crept into the Prince's favour ; by all ways and arts they began to Persecute the Catholick Prelates . Their first assault was made against Eustathius Bishop of the City . Antioch , who was Eminent both for the Glory of Confession , and was also accounted the Chief amongst the Assertors of the Nicene Faith. Him therefore they accuse before the Emperour , because he maintained Sabellius ' s impiety , and because he had reproach't Helena Augusta the Emperour's Mother . A numerous Assembly of Bishops is conven'd in the City Antioch , in which presided Eusebius of Nicomedia , the Chief and Ring-leader of the whole Faction . Eusebius of Caesarea was likewise present at this Synod . Eustathius therefore having been accused by Cyrus Bishop of the Beroeans , because he held the impious Doctrine of Sabellius , and moreover an accusation of g incontinency having been framed against him , is thrust out of his own See. On which account a most impetuous Tumult is rais'd at Antioch ; the people being divided into two Parties , some requesting Eusebius Bishop of Caesarea might be put into Eustathius ' s place ; others desiring ▪ Eustathius their Bishop might be restored to them . And it had come to blows , had not a fear of the Emperour , and the Judges authority repress'd them . The Sedition being at length quieted , and Eustathius banisht , Our Eusebius ( although entreated both by the people , and by the Bishops also that were present , to undertake the Administration of the Antiochian Church , yet ) refused to do that ▪ And when the Bishops by Letters written to Constantine , had acquainted Him both with their own [ vote , ] and with the suffrage of all the people ; Eusebius wrote his Letters also to Constantine . Whereto the Emperour Constantine gave answer , and highly commended Eusebius ' s resolution . Eustathius having in this manner been depos'd , which was done on the year of Christ 330 , as I have remark'd in : my h Annotations ; the Arians turn the violence of their fury upon Athanasius . And in the first place they complain of his Ordination , in the Prince's presence : then , that i he exacted an Impost of a Linen Garment from the Provincials : that he had broken a sacred cup : lastly , that he had murdered one Arsenins a Bishop . Therefore Constantine wearied with their most troublesome complaints , indicted a Council in the City Tyre , and commanded Athanasius the Bishop to repair thither , to make his defence . In that Synod , Eusebius Bishop of Caesarea , amongst others , sate as Judge ▪ whom Constantine had a mind should be present at that Council . Potamo Bishop of Heracleopolis ( who had come thither with Athanasius the Bishop , and some Prelates of Egypt ; ) seeing him sitting in the Council , is said to have accosted him in these words : [ Is it fit , ] Eusebius , that You should sit , and that the innocent Athanasius should stand to be judg'd by You ? Who can bear such things as these ? Tell me , were not you in Custody with me during the time of the Persecution ? And I lost an eye in defence of the Truth ; but you appeared maim'd in no part of your body , nor did you undergo Mariy●dome , but are alive and whole . By what means did you escape out of Prison ? Unless you promised our persecutors that you would do the k detestable thing , and perhaps you have done it . These things are in this manner related by Epiphanius in the Here●i● of the Meletians . From which words by the by is appears , that they are mistaken who relate , that our Eusebius had sometime sacrificed to Idols , and that that was openly objected against him in the Tyrian Synod . For Potamo accused not Eusebius , ●s if he ●ad sacrificed to Idols ; but onely , his dismission out of Prison s●fe and whole , had given Pota●●o an occasion of suspecting that concerning him . Nevertheless 't is possible , that Eusebius might have been dismist out of Prison by some other way , than that which Potamo has related . Farther , from Epiphanius ' s words it may , I think , b● gathered , that Eusebius Bishop of Caesarea presided at this Synod . For he adds , that Eusebius being sorely vex'd at the hearing of these words , dismissed the Council . Yet from other Writers we have it for certain , that not Eusebius Bishop of Caesarea , but Eusebius of Nicomedia presided at the Tyrian Synod . After the Council held at Tyre , all the Bishops who had sate together there , by the Emperour's Order betook themselves to Jerusalem , to celebrate the Consecration of that Great Church , which Constantine had erected in that place , in honour of Christ. There Our Eusebius grac'd the Solemnity , by several Sermons which he made in the Church . And when the Emperour by most sharp Letters had summon'd the Bishops to his own Court , that in his presence they might give an account of those things , which by fraud and out of hatred they had transacted against Athanasius ; Our Eusebius together with five others came to Constantinople , and certified the Prince concerning all Transactions . Then also he recited his Tricennalian Oration in the Emperour 's own presence , in the Palace . Whereto the Emperour hearkened with the greatest joy imaginable , not so much in respect of his own , as God's Praises , whom Eusebius has magnified thorowout that whole Oration . This was the Second Oration that Eusebius spoke in the Palace , as he himself attests in his Fourth a Book concerning the Life of Constantine . For he had before made an Oration in the Palace concerning the Sepulchre of Our Lord : which the Emperour heard standing , nor could he ever be perswaded , though he was once and again entreated by Eusebius , to sit down in the Seat set for him ; saying , 't was fit , that Discourses concerning God should be heard by persons standing ; as Eusebius relates in the thirty third Chapter of the same Book . Farther , how dear and acceptable Our Eusebius was to Constantine , may be known both from these matters I have mentioned , and also from many other circumstances . For he both frequently received Letters from him , which occur inserted in the foresaid Books . Nor was it seldom that he was sent for to the Palace , and entertain'd at Table , and honoured with private discourse . Moreover , Constantine related that Vision of the Cross , which he saw in the Heaven at such time as he was making his Expedition against Maxentius , to Our Eusebius ; and shewed him the Labarum , which he had [ ordered to be ] made , to express the likeness of that Cross , as Eusebius himself does b attest . And when he wanted c Copies of the Sacred Scriptures for the use of those Churches which he had built at Constantinople , he committed the care and over-sight of transcribing them to Eusebius ; in regard he well knew him to be most skilfull in these matters . Lastly , when Our Eusebius had Dedicated a d Book concerning the Feast of Easter to him , that Present was so acceptable to Constantine , that he ordered that Book to be forthwith translated into Latine , and by a Letter written to Eusebius entreated him , that he would as soon as possible communicate the works of this nature which he was upon , to the Studious in sacred matters . About the same time Eusebius comprized a Description of the Jerusalem-Church , and of the sacred Gifts which had been consecrated there , in a small Book , and Dedicated it to the Emperour Constantine . Which Book , together with his Tricennalian Oration , he had plac'd at the close of his Books concerning the Life of Constantine . But this Book is not now extant . At the same time also Five Books were written by Eusebius against Marcellus : the last three whereof De ▪ Ecclesiasticâ Theologiâ , he Dedicated to Flaccillus Bishop of Antioch . Now Flaccillus entred upon that Bishoprick a little before the Synod of Tyre , which was conven'd in the Consulate of Constantius and Albinus , on the year of Our Lord's Nativity 335. 'T is certain , Eusebius ( in his First Book against Marcellus De Ecclesiasticâ Theologiâ , Chap. 14 , ) writes in express words , that Marcellus had been deservedly condemned by the Church . Now Marcellus was first condemned in the Constantinopolitan Synod , by those very Bishops who had consecrated Constantine ' s Church at Jerusalem , that is on the year of Christ 335 , or else 336 , as Baronius will have it . Indeed e Socrates acknowledges but Three Books of Eusebius ' s against Marcellus ; those namely which are entituled De Ecclesiasticâ Theologiâ : whereas nevertheless , the whole Work against Marcellus , was by Eusebius comprized in Five Books . Farther , of all Eusebius's Books , the last seem to be those Four concerning the Life of Constantine . For they were written after the death of that Emperour , whom Eusebius did not long survive . For he dyed about the beginning of Constantius Augustus ' s Reign , a little before the death of Constantine Junior , which hapned when Acindynus and Proculus were Consuls , on the year of Christ 340 ; as may be gathered from Socrates's Second f Book . Now , what Scaliger says , in his Animadversions upon Eusebius , pag. 250 of the last Edition , that Eusebius's Books against Prophyrius were written under Constantius Son to Constantine the Great , can't so easily be admitted of by us , in regard 't is confirmed by the Testimony of no ancient Writer . But what the same Scaliger adds in that very place , that the three last Books of The Evangelick Demonstration , the eighteenth namely , ninteenth , and twentieth , were written by Eusebius against Prophyrius ; therein he does manifestly blunder . Saint Jerome g writes indeed , that Eusebius answered Porphyrius in three Volumes , that is , in the eighteenth , nineteenth , and twentieth ; who in the twelfth and thirteenth of those Books which he published against the Christians , had attempted to confute the Book of the Prophet Daniel . But Saint Jerome does not mean Eusebius's Books concerning Evangelick Demonstration , as Scaliger thought , but the Books he wrote against Porphyrius ; which had this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Books ] of Confutation and Apology , as may be gathered from Photius's Bibliotheca . Farther , I am of Opinion , that these Books were written by Eusebius after his Ecclesiastick History . And this I conjecture from hence , because Our Eusebius in the Sixth h Book of his Ecclesiastick History , where he produces a famous passage out of Porphyrius's Third Book against the Christians , makes no mention of those Books wherein he had answered Porphyrius : whenas nevertheless , he is wont to be a diligent Quoter of his own works , and does frequently referre the Studious to the reading of them . But because a fit opportunity presents it self , I have a mind to make some few Remarks here concerning his Books of Ecclesiastick History . For on their account chiefly , all this Labour hath been undertaken by us . Indeed , much hath been written by Our Eusebius for the profit and advantage of the Catholick Church , and in confirmation of the truth of the Christian faith ; partly against the Jews , and partly against the Heathens . Nevertheless amongst all his Books , his Ecclesiastick History does deservedly bear away the Bell. For , before Eusebius , many persons had written Books in defence of the Christian Faith , and by most cogent Reasons had confuted the Jews Contumacy , and the Errour of the Heathens . But there was no person before Eusebius , who would deliver to posterity an History of Ecclesiastick Affairs . On which account Our Eusebius is the more to be commended , who was both the first that found out this Subject ; and also , after he had attempted it , left it entire and perfect in every respect . 'T is certain , although many have been found after him , who , incited by his example , have undertaken to commit to writing Ecclesiastick matters ; yet they have all begun their History from those times wherein Our Eusebius had closed his Work : but the History of the foregoing times , which he had set forth in Ten Books , they have left to him entire and untoucht . Wherefore , should any one have a mind to term him the Father and Founder of Ecclesiastick History , truly that person would seem to give him this surname not absurdly nor without cause . Now , what way Eusebius applied himself to this Subject , 't is not hard to conjecture . For , whereas in the last part of his Chronical Canons , he had accurately noted the Time of Our Lords Coming , and of his passion ; the names also of the Bishops who had sate in the four chief Churches , and of the famous men who had flourished in the Church ; and lastly , in their own time and order had digested the Heresies and Persecutions wherewith the Church had been disquieted ; He was led by the hand as 't were , by little and little to the writing an Ecclesiastick History ; that he might handle those matters more largely and copiously in his Ecclesiastick History , which in his Chronical Canons he had comprized in a Summary as ' t were . Indeed he himself , in the a Preface to his Ecclesiastick History , does plainly shew that which I have said . Where also he requests , that Pardon may be granted him by candid Readers , if peradventure he shall not so largely and copiously pursue and finish this Subject : for [ he says , ] that he was the first person who applied himself to this sort of writing , and first began to walk in a way which had not before been worn by any one's footsteps . But this may seem to some persons , not so much an excuse and desire of Pardon , as an endeavour to procure praise and glory . Farther , notwithstanding it appears evident from Eusebius ' s own Testimony , that he wrote his Ecclesiastick History after his Chronological Canons ; yet 't is strange that Both those Works proceed to one and the same Limit , namely to Constantine's twentieth year , which was the year of Christ 325. That moreover may deservedly be wondred at , that although the Nicene Synod was celebrated on Constantine's b Vicennalia , yet no mention is made of it , either in his Chronicon , or Ecclesiastick History . For , whereas in his Latine Chronicon , at the Fifteenth year of Constantine , these words occur ; Alexandrinae Ecclesiae 19. ordinatur Episcopus Alexander ; &c : Alexander is ordained the nineteenth Bishop of the Alexandrian Church ; by whom Arius the Presbyter being ejected out of that Church , joyns many to his own impiety . To confute the perfidiousness of which persons , a Synod of 318 Bishops being conven'd at Nicaea a City of Bithynia , ruin'd all the subtil devices of the Hereticks by the opposition of [ the term ] HOMOOUSIOS ▪ 't is plain enough , that those words were not written by Eusebius , but were added by Saint Jerome , who interpolated Eusebius's Chronicon , by inserting many passages on his own head . For , to ●m●t that , ●●mely that the mention of the Nicene Synod is here set in a forreign and disagreeable place ; who can ever believe , that Eusebius would have spoken in this manner concerning Ari●● , or would have inserted the Term HOMOOUSIOS into his own Chronicon ? Which word always displeased him , as we shall see afterwards . How should Eusebius say , that there were three hundred and eighteen Bishops present at the Nicene Synod ? when in his Third c Book concerning the Life of Constantine , he writes in most express words , that something more than two hundred and fifty sate in that Synod . Yet I don't doubt , but the Ecclesiastick History was finished by Eusebius some years after the Nicene Synod . But , whereas Eusebius had resolved to close his History , with that Peace which after Diocletian ' s Persecution shone from heaven upon the Church , as he himself attests in the beginning of his work ; he designedly avoided mentioning the Nicene Synod , least he should be compell'd to set forth the strifes and broils of the Bishops quarrelling one with another . For Writers of Histories ought chiefly to take care of and provide for this , that they may conclude their work with an illustrious and glorious close , as Dionysius Halicarnassensis has long since told us in his comparison of Herodotus and Thucydides . Now , what more illustrious Event could be wish'd for by Eusebius , than that Repose which by Constantine had been restored to the Christians after a most bloudy Persecution ; when , the Persecutour● being every where extinct , and last of all Licinius taken off , no fear of past mischiefs was now left remaining ? With this Peace ▪ therefore Eusebius chose to close his History , rather than with the mention of the Nicene Synod . For in that Synod the Divisions seem'd not so much composed , as renewed . And that , not by the fault of the Synod it self ; but by their pertinacious obstinacy who refused to acquiesce in the most whole some determinations of the Sacred Council . And Let thus much suffice to have been said by us in reference to the Life and Writing● of Eusebius . It remains , that we speak something concerning his Faith and Orthodoxy . And in the first place I would have the Readers know , that they are not to expect here from us a defence of Eulebius . For it belongs not to us to d pronounce concerning matters of this nature , in regard in these things we ought rather to follow the Judgement of the Church , and the Opinion of the Ancient Fathers . Wherefore we will set down some Heads onely here , whereon relying as on some firm foundations , we may be able to determine with more of certainly concerning Eusebius ' s faith . Whereas therefore the Opinions of the Ancients in reference to our Eusebius are various ; and some have thought , that he was a Catholick ; others , an Heretick ; others e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a person of a doubtfull and wavering faith ; we must enquire , to which opinion chiefly we ought to assent . 'T is a constant Rule of the Law , in doubtfull matters the more favourable and milder opinion ought to be embrac'd . Besides , whereas all the Westerns , Saint Jerome onely excepted , have entertained honourable sentiments concerning our Eusebius ; and whereas the Gallican Church hath enroll'd him amongst the number of Saints , as may be gathered from Victorius Aquitanus , a Usuardus , and others ; without question 't is better , that we should subscribe to the Judgment of our Fathers , than to that of the Eastern Schismaticks . Lastly , whose authority ought to be greater in this matter , than that of the Bishops of Rome ? But Gelasius in his Book De Duabus Naturis , has recounted Our Eusebius amongst the Catholick Writers , and has recited two authorities out of his Books . Moreover , Pope Pelagius b terms him the most honourable amongst Historians , and pronounces him free from all Spot of Heresie , notwithstanding he had highly commended heretical Origen . But some body will say , that the Judgment of the Easterns is rather to be followed , in regard the Easterns were better able to know Eusebius , as being a man of their own language . But it may be answered , that there are not wanting some amongst the Easterns , who have thought well of Our Eusebius . Amongst whom is c Socrates , and d Gelasius Cyzicenus . But , if the judgment of the Seventh Oecumenical Synod be opposed against us , Our answer is in readiness . For , Eusebius ' s Faith was not the subject of that Synod's debate , but the worship of Images . In order to the overthrowing whereof , when the Adversaries , a little before conven'd in the Imperial City , had produc'd an Evidence out of Eusebius's Letter to Constantia , and laid the greatest stress thereon ; the Fathers of the Seventh Synod , that they might lessen the authority of this Evidence , cryed out , that Eusebius was an Arian . But they did this by the by onely , from the occasion and hatred of that Letter ; not designedly , or after a cognizance of the Cause . They do indeed produce some passages out of Eusebius , whereby they would prove , that he adher'd to the Arian Opinion . But they make no difference between Eusebius ' s Books before the Nicene Council , and those he wrote after that Council : which nevertheless ought by all means to be done , to the end a certain and just sentence might be pronounc'd concerning Eusebius ' s faith ▪ For , whatever he wrote before the Nicene Synod , ought not be objected and charg'd as a fault upon Eusebius . Farther , Eusebius ' s Letter to Alexander , wherein he intercedes with him for Arius , was doubtless written before the Nicene Synod . Therefore , that Testimony of the Fathers of the Seventh Synod against Eusebius , although it has the greatest autority , yet seems to us a rash judgment , before the matter was heard , rather than a Synodal Sentence . But the Greeks may have leave to think thus concerning our Eusebius , and to call him a Borderer upon the Arian Heresie , or even an Arian . But who can with patience bear Saint Jerome , who not content to term him Heretick and Arian , does frequently stile him a Ring-leader of the Arians ? Can he be justly termed a Ring-leader of the Arians , who after the Nicene Synod always condemned the Opinion of the Arians ? Let his Books De Ecclesiasticâ Theologiâ be perused , which he wrote against Marcellus long after the Nicene Council . We shall find what I have said , that they were condemn'd by him , who would affirm , that the Son of God was made of things which are not , and that there was a time when He was not . Athanasius does likewise attest the same thing concerning Eusebius , in his Letter about the Decrees of the Nicene Synod , in these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And truly he was unhappy in that : For , to the end he might clear himself , he in future accused the Arians , because , when they would maintain that the Son [ of God ] existed not before ▪ He was begotten , by this means they might deny Him to have existed before His incarnation . And this is the Testimony which Athanasius gives Eusebius , who bore Eusebius a private grudge . But S t Jerome who had no reasons of hatred against Eusebius , yea who had profited so much from his writings ; who had rendred his Chronical Canon , and his Book De Locis Hebraïcis into Latine ; yet brands Eusebius with this reproach , which even his most malicious Enemies never sastned on him . The reason of which thing I am not able to find out , unless it be , that Saint Jerome , having conceived an hatred against Origen , beyond measure persecuted all the defenders of his Opinions , and especially Our Eusebius . It must indeed be confest , that Our Eusebius ( although he can't deservedly be termed a Ring-leader of the Arians , yet ) after the Nicene Synod was perpetually conversant with the Chiefs of the Arians , and together with them opposed the Catholick Bishops , Eustathius namely and Athanasius , the principal Maintainers of HOMOOUSIOS . That also seems worthy of reprehension in Eusebius , that although he always asserted the Eternity of the Son of God against the Arians , yet never heartily approved of the word HOMOOUSIOS . 'T is certain , he has never made use of that term , either in his Books against Marcellus , or in his Orations concerning the faith against Sabellius . Yea , in his Second Book against Sabellius , he does plainly intimate , that that word , in regard it occurs not in the Scriptures , is displeasing to him . For thus he says . Sicut ergo de his quae possunt quaeri , inertium est non quaerere : &c. As therefore concerning those matters which may be search'd into , 't is sluggishness not to enquire : so , in reference to them which there is no necessity of searching into , 't is boldness to enquire . What things then ought to be search'd into ? Those which we find recorded in the Scriptures . But , what we don't find in the Scriptures , let us not search after . For , were it behoveable that they should be known to us , doubtless the Holy Spirit would have plac'd them in the Scriptures . And a little after he has these words . Let us not in such a manner expose our selves to danger , but let us speak safely . But if any thing be written , let it not be blotted out . And in the end of his Oration he expresses himself in this manner . Speak what is written , and the controversie will be ended . In which words Eusebius no doubt touches upon the term HOMOOUSIOS . But now , if you please , let us hear the Testimonies of the Ancients concerning Eusebius . Wherein this is chiefly to be remark'd , although the Judgments of men concerning our Eusebius have been various , in reference to the purity of the Ecclesiastick Opinions ; yet all do unanimously give him the commendation of most profound Learning . One onely person , Joseph Scaliger , has lived in our Fathers memory , who , hurried on with a rash boldness and lust of reproaching , has endeavoured to deprive Eusebius of this Glory of his Learning , which even his Adversaries never envied him . His d words , if any one be desirous of knowing them , we have plac'd amongst the Testimonies of the Ancients ; not that we have any great value for his judgment , in this particular especially ; but with this design rather , that his unreasonable detraction might be exposed to publick view . Who having resolved to write Comments on Eusebius's Chronical Canon , in the very entrance of that work reproves Saint Jerome , because he hath termed Eusebius a most Learned man. And at first I had indeed determined , to have reasoned at large against Scaliger , and to have confuted his Opinion by a more copious answer . But in regard that matter requires a greater Leisure , and would peradventure be tedious to the Readers , it will be more opportunely deferred to another time . Errata in the Text. p. denotes the Page , c. the Column , l. the Line , r. read . P. 3. c. 2. l. 51. read , and changed this cursed earth for those heavenly delights and pleasures of old . p. 18. c. 1. l. 47. r. Alabarches . p. 19. c. 2. l. 8. from the Bottome , r. besought . p. 21. c. 2. l. 8. r. second . p. 34. c. 2. l. 51. r. nicer . p. 47. c. 1. l. 8. r. Symbol or Signall . p. 58. c. 1. l. 26. r. assigne me a day , and. p. 60. c. 2. l. 66. r. monuments of his ingeneity . p. 63. c. 2. l. 56. r. Syriac [ Gospel , ] . p. 72. c. 2. l. 26. r. Tablet . p. 97. c. 1. l. 54. r. Docetae . ibid. c. 2. l. 26. r. concerning fasting . p. 113. c. 2. l. 15. and 16. r. Bishop in a Catholick Church . p. 120. c. 1. l. 14. r. For with sufficient reason we abominate . ibid. l. 17. r. introduced . p. 140. c. 1. l. 3 , 4 , and 5. r. congregations ; and the multitudes of Assemblies throwout every City ; and those famous concourses [ of the people ] p. 172. c. 1. l. 23. r. devotion . p. 175. c. 2 , l. 19. r. devotion . p. 178. c. 2. l. 60. r. devotion . p. 183. c. 2. l. 3 , 4 , and 5. r. to place here an entire and compleat Panegyrick . p. 189. c. 1. l. 32. r. sides of the whole Church . p. 212. c. 2. l. 34. r. For how . ibid. l. 44 and 45. r. my heart hath sent forth a good word . p. 215. c. 1. l. 67. r. and by the greatest part were with you . p. 230. c. 1. l. 29. r. But the Emperour's mother . p. 237. c. 1. l. 46. r. God be our Judge . p. 238. c. 1. l. 35. r. which is a Suburb of the. p. 242. c. 2. l. 24. r. Church of Constantinople . p. 248. c. 1. l. 32. r. consulate of Marcellinus . p. 251. c. 1. l. 11. r. deferred the constituting . p. 267. c. 1. l. 9. r. For he shall sit . p. 360. c. 2. l. 36. r. Gabala . p. 367. c. 1. l. 59. r. Comana . p. 382. c. 1. l. 29 and 30. r. by Helion the Patricius , he himself . In the Life of Evagrius , p. 3. l. 2. r. the dignity of a Quaestori●● . p. 405. c. 2. l. 15. r. we glorified God the Saviour . p. 423. c. 1. l. 42. r. the Bishops Paschasinus and. p. 597. c. 1. l. 26. r. Snare of souls lying conceal'd in . ibid. c. 2. l. 9. r. great Emperour also . p. 677. c. 2. l. 27. r. worse . p. 688. c. 1. l. 8. r. Harmonious Universe . After page 154 , the next is by mistake mark'd 157 : but that will give the Reader no disturbance , because from the number last nam'd the pages are continued in order , to the end of the work ; and the Index's are figured accordingly . The lines are counted from the top of the page , except where 't is otherwise exprest in these Errata . Errata in the Notes . Page 4. Column 1. Line 80. read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 15. c. 2. l. 30. r. Tiberius . p. 17. c. 1. l. 3. r. Centurion of the Proconsular office . p. 21. c. 2. l. 2. r. not in his first , but in his second Apology . p. 47. c. 1. l. 15. r. Symbol or Signall . p. 78. c. 1. l. 4. from the bottom , read whole story about the Cells . p. 83. c. 2. l. 1. r. the publick Treasure . p. 88. c. 2. l. 43. r. in the name of Eulogia . p. 98. c. 1. l. 41. r. signifies a narration onely . ibid. l. 59. r. which are Printed . p. 120. c. 2. l. 24. r. solemn prayer of the Eucharist . p. 123. c. 2. l. 25. r. in his Libel which . p. 136. c. 1. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 172. c. 2. l. 2. from the bottom , read , a son of God. p. 180. c. 1. l. 12. r. Note ( o. ) p. 183. c. 2. l. 15. r. and we , an entire and compleat . p. 189. c. 1. l. 37. blot out and. p. 215. c. 2. l. 16. r. Orthodoxae . p. 223. c. 1. l. 7. r. chap. 45. p. 258. c. 2. l. 25. r. which is born or begotten . p. 263. c. 1. l. 35. r. we owe. p. 266. c. 2. l. 8. r. at this place . p. 310. c. 1. l. 60. read Safima . p. 324. c. 1. line 4. from the bottom , read , an hundred and thirty seaven . p. 331. c. 1. l. 28. r. Safima . p. 336. c. 2. in the last line , read , in which he terms him Rhutupinu● Latro. p. 353. c. 1. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 357. c. 1. l. 13. r. Learn● the Letters . p. 434. c. 1. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 451. c. 2. l. 57. r. who imagine [ or fancy ] p. 470. c. 2. blot out almost an Island . p. 538. c. 2. l. 17. r. chap. 21. p. 559. c. 1. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE FIRST BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . CHAP. I. The Subject of this Work. THE successions of the Holy Apostles , together with the series of times continued from our Saviour to our age , and how many and great things are said to have been done , agreeable to the subject of an Ecclesiastical History , and who have eminently governed and presided over the Church , especially in the most famous Sees a ; also who in every age have set forth the Divine Word , either by preaching or writings ; And also , what men , and how many , and when , through a desire of innovation , falling into extream errours , have published themselves authors of knowledge falsly so called , and sparing none , as ravening wolves , have devoured the flock of Christ ; and moreover , what evils and calamities befell straightway the whole nation of the Jews , because of their conspiracy against our Saviour ; and again , by how great and what manner of means , and in what times the Divine Word hath been impugned of the Gentiles , and what singular men in every age have undergone the greatest perills in defence thereof , by shedding their bloud , and suffering torments ; and besides all this , the Martyrdoms that have happened in our own times , together with the merciful and benign assistance of our Saviour graciously exhibited towards every one : These things , I say , I determining to publish in writing , will not take my entrance from any other place , than from the very b Incarnation of our Lord and Saviour Jesus , who is the Christ of God. But truly even in the beginning we must modestly crave pardon ; for we confess ingeniously , it is far beyond our strength to finish what we design and promise perfectly and compleatly , so as to omit nothing . For we taking this argument in hand first , adventure to tread a solitary and untroden way , praying that God may be our guide , and the power of our Lord our present help and aid ; but we can no where find so much as the bare steps of any men who have passed the same path before us : excepting onely some small shews and tokens divers here and there have left us , particular declarations of the times they lived in , holding forth as it were Torches a far off , and lifting up their voices from one high , and calling as out of a Watch-tower to direct us what way we ought to goe , and how without errour or danger to order our discourse . Whatsoever things therefore we think will be expedient for this present argument , these we carefully chusing , as they are here and there by them mentioned , and culling and gathering the commodious and fit sentences of former Writers , as it were flowers out of Wisdoms Meadows , we will endeavour by an Historical narration to compact the same into one body , resting well contented to preserve from oblivion the successions , although not of all , yet of the most famous Apostles of our Saviour in those Churches which then were eminent , and are still renowned . I suppose that I have taken in hand a subject very necessary , because I have not found any Ecclesiastical Writer which hath hitherto employed any diligence in a work of this nature ; I hope also it will appear a most profitable work to those who prize the usefull knowledge of History . And indeed I heretofore wrote an Epitome of these things , when I compiled my c Chronical Canons ; but the more ample declaration hereof I now purpose to undertake . And the beginning of my narration ( as I said ) will I take from the d Dispensation of our Saviour Christ , and from his e Divinity , the conception whereof far exceeds the reach of humane capacity . For it is requisite for him that would commit to writing an Ecclesiastical History , thence to begin , even from the incarnation of Christ , diviner than it seemeth to many , in as much as from him we are honoured with the name of Christians . CHAP. II. A brief Summary concerning the Praeexistence and Divinity of our Lord and Saviour Jesus Christ. a WHereas therefore there is in Christ a twofold Nature , the one resembling the Head of the Body , by which He is understood to be God ; the other rightly compared to the feet , by which he hath put on our humane nature , subject to like passions with us , for the sake of our Salvation ; the series of our subsequent narration will be perfect and entire , if we begin the declaration of the discourse of the whole History concerning Him , from those Heads which are the chief and principal . Hereby also both the Antiquity and divine dignity of Christianity will be manifestly declared , against them which suppose this Religion new , and strange , of yesterday and never before apparent . But to declare the Generation , Dignity , Essence , and Nature of Christ , no speech can sufficiently serve . Wherefore also the Holy Ghost in the Prophets saith ; His Generation who shall be able to declare ? For the Father no man hath known but the Son ; neither at any time hath any fully known the Son but the Father alone which begat him . That Light that shone before the World , that Intellectual and Essential Wisdom that was before all Ages , the Living God , the Word , who was in the beginning with the Father , who but the Father alone can clearly and perfectly comprehend ? Him , who is before every creature and workmanship whether visible or invisible , the first and onely begotten Son of God , chief Captain of the rational and immortal Host in heaven , the Angel of the great Counsel , the b finisher of the secret Will of the Father , maker and worker of all things together with the Father , who after the Father , is Cause and Authour of all things , the true and onely begotten Son of God , Lord , God , and King of all Creatures , receiving Dominion and Rule from the Father , together with Divinity , Power , and Honour . For , according to the Mystical and Divine expressions of the Scriptures concerning him , In the beginning was the Word , and the Word was with God , and the Word was God. All things were made by him , and without him nothing was made that was made . And the same , great Moses , who is the most ancient of all the Prophets , when he describes by inspiration of the holy Sp●rit the Creation and disposition of the Universe , doth shew ; to wit , that God the framer of the World and Architect of All , granted to Christ himself , and to none other , that is , to his Divine and onely begotten Word , the making of inferiour Creatures , and that he conferred with him about the Creation of Man ; for God said , saith he , Let us make Man after our own Image and likeness . And with this saying agreeth another Prophet , thus speaking of God in Hymnes , He spake and they were Made , He commanded and they were Created . He introduceth the Father and Maker , commanding , as Universal Lord , with his Royal beck ; but the Word of God next to him , ( not different from him who is Preached by us ) in all things c ministring to his Fathers commands . Therefore from the first original of Mankind , all who are said to have been eminent for righteousness and the virtues of Religion , both about the time of Moses that great worshipper , and before him , especially Abraham and his sons , and as many as in the times following were accounted just ; and the Prophets also who contemplated with the pure eyes of the mind , have acknowledged him , and have attributed to him , as to the Son of God , due honour . And he being in no wise slothfull about his Fathers worship , d was appointed a master to teach all men the knowledge of his Father . e The Lord God therefore appeared in the likeness of man unto Abraham , as he sat at the Oak of Mamre ; but he forthwith falling down upon his face , although with the outward eye he beheld but man , worshipped him as God , and made supplication to him as Lord. And that he was not ignorant who he was , he professeth when he uttereth these words , O Lord , which judgest the whole earth , wilt not thou judge rightly ? For if it be contrary to reason that either the unbegotten and immutable f person or nature of God Almighty should transform himself into the likeness of man , and so by an appearance in a bodily shape deceive the eyes of the beholders ; or that the Scripture should feign such things falsly ; then that God and Lord , who judgeth the whole earth , and executeth judgment , appearing in the shape of man , who else can he be called ( for it is not lawfull to say it of the first Authour of all things ) but onely his preexistent Word ? Of whom also it is said in the Psalms , He sent forth his Word and healed them , and delivered them from their destructions . The same , Moses plainly calleth Lord , next after the Father , saying , The Lord rained brimstone and fire from the Lord out of Heaven upon Sodom and Gomorrah . The same doth the Divine Scripture call God , appearing again unto Jacob in the figure of a Man , and saying unto Jacob , Thy name shall be no more called Jacob , but Israel shall be thy name , because thou hast prevailed with God. At which time Jacob named that place the Vision of God , saying , For I have seen God face to face , and my life is preserved . Moreover , neither is it lawful once to surmise that the apparitions of God in the Scripture may be attributed to the inferiour Angels and Ministers of God : for neither doth the Scripture , if at any time any of them appeared unto men , conceal the same ; expressly saying , not that God , or the Lord , but that Angels spake ; which may easily be confirmed by innumerable testimonies . This same also doth Jesus the successour of Moses term chief Captain of the great power of the Lord , as Prince of Celestial Angels , and Arch-Angels , and all supernatural powers , and as being the power and wisdom of the Father , and to whom the second place in the rule and government of all things is committed , when as he beheld him in no other form or figure then of Man. For thus it is written , And it hapned when Joshua was in Jericho , he lifted up his eyes , and behold a man standing over against him , having a naked sword in his hand . And Joshua coming unto him said , art thou on our side , or on our Adversaries ? And he said unto him , As chief Captain of the Host of the Lord I am now come hither . And Joshua fell on his face to the earth , and said unto him , Lord , what commandest thou thy servant ? And the Captain of the Lords Host said unto Joshua , Loose thy shoo● from off thy foot : for the place where thou standest is an holy place . By these very words thou mayst by an attentive consideration perceive , that this person did not differ g from him who delivered his Oracles to Moses : For of him also the Scripture speaketh the same words , When the Lord saw that he came for to see , God called to him out of the midst of the bush , and said , Moses , Moses ; and he answered , what is it ? And he said , come not nigh hither ; put thy shooes off thy feet , for the place where thou standest is holy ground . And he said unto him , I am the God of thy fathers ; The God of Abraham , the God of Isaac , and the God of Jacob ; Now that there is a certain Essence living and subsisting before the foundations of the world were laid , which ministred unto the Father and the God of all at the Creation of all Creatures , termed The Word , and the Wisdom of God ; beside the before produced demonstrations , Wisedom her self , in her proper person by Solomon plainly speaking and delivering her Mysteries after this manner , is to be heard : I Wisedome , have fixed a Tabernacle : Councel , Knowledge , and Understanding I have by calling allured unto me . Through me Kings doe reign , and Princes decree justice . Through me Princes bear Rule on earth . To this she addeth ; The Lord himself fashioned me the beginning of his ways , for the accomplishing of his Works , I have been ordained before the foundations of the World were laid , and from the beginning : Or ever the earth was made , before the well-springs flowed out , before the foundations of the mountains were firmly set , and before all hills , begat he me . When he spread and prepared the Heavens , I was present with him ; and when he bound in due order the depths under Heaven I was by , composing all things , I was she in whom he daily delighted ; rejoycing continually before his face , when he rejoyced at the perfect finishing of the World. That therefore the Word of God subsisted before all things , and that to some he appeared , though not to all men , let thus much suffice at this time to have been by us briefly delivered . h Now for what cause he was not Preached of old unto all men , and unto all Nations as now he is , thus it shall evidently appear . That antient generation of men was not able to receive the most wise and most excellent doctrine of Christ. For , immediately in the very beginning , after that primitive happy state of life , the first man , being careless of the commandment of God , fell into this mortal and frail life , and changed this cursed earth for those heavenly delights and pleasures of old . And his posterity , when they had replenished this world , appeared f●r worse , one or two excepted ; they gave admission to certain savage and bruitish manners , and led a life not worthy to be called life : And moreover they busied not their minds to erect either City or Common-wealth , nor to profit in Arts or Sciences : They had not amongst them so much as the name either of Laws or Statutes , or moreover of Virtue , or Philosophy : But wandring in deserts , they lived like wild and fierce Savages : They corrupted their natural understanding , and the seeds of Reason and gentleness sown in mans mind with their excessive willfull malice , yielding up themselves wholly to all abominable wickednesses : sometimes they defiled one anothers bodies , sometimes they shed one anothers bloud , and sometimes they spared not to devour one anothers flesh , yea they audaciously undertook to wage war with God , and attempted those Giganti●k-combats so much talk't of , determining in their minds to pile up the earth in manner of a Bulwark and so to Scale Heaven ; and , such was their outragious madness , they prepared to give Battel to God himself who is over all . Wherefore , they behaving themselves on this manner , God the Overseer of all things came upon them with Floods and fiery destructions , as if they had been a wild Thicket overspreading the whole earth : also he cut them off with continual Famines and Pestilences , with Wars , and Thunderbolts from Heaven ; Repressing with most sharp Punishments that grievous and most pernicious malady , as it were , of their souls . Moreover , when this k fullness of wickedness was now come to its height , and had in a manner spread it self over all , shadowing and darkning the minds almost of all men , as it were a certain grievous and dead fit of drunkenness ; then that First begotten and l Preexistent Wisedom of God , and the same Word that was in the beginning with God , out of his superabundant loving kindness unto Man , appeared sometimes by Vision of Angels unto the inhabiters on earth , sometimes by himself , as the saving power of God , unto some one or two of the Antients that were beloved of God in no other form or figure than that of Man : for otherwise it could not have been . After that by them the seeds of Gods Worship were now sown and scattered amidst the multitude of men , and that whole Nation , which originally descended from the Hebrews , had now addicted themselves to the worship of God , He , by the Prophet Moses , delivered unto them , as unto a multitude , yet m corrupted and tainted with old Customs , Figures and Signes of a kind of Mystical Sabbath , and Circumcision , and introductions unto other intelligible contemplations , but not the perfect and plain initiation into the sacred Doctrines . But when the Law , famous among them , was published abroad , and diffused , like a most sweet Odour amongst all men , and thereby many of the Gentiles then had their n mindes and manners civilized by Law-makers and Philosophers every where , and their rude and bruitish savageness changed into a meek and mild temper and behaviour , so that there ensued perfect Peace and friendship and mutual commerce amongst them ; then at the last to all men , and to the Gentiles throughout all the world , as it were now prepared and fitted to receive the knowledge of the Father , the same Person again , the School-master of Virtue , his Fathers Minister in all goodness , the Divine and Celestial Word of God manifested himself , about the beginning of the Roman Empire , in Humane shape , for bodily substance nothing differing from our Nature , and therein wrought and suffered such things as were consonant with the Oracles of the Prophets , who foreshewed there should come into the world such a one as should be both Man and God , a mighty worker of Miracles , an Instructer of the Gentiles in the worship of his Father ; and withall they foretold his Miraculous Birth , his New Doctrine , his wonderfull Works , moreover the manner also of his Death , his Resurrection from the Dead , and last of all his Glorious and Divine Return into Heaven . The Prophet Daniel therefore by the Divine Spirit beholding his Kingdom that shall be in the latter Age of the World , having been moved by the power of that Divine Spirit , hath thus more after the manner of Man , and to Mans capacity described the Vision of God ; For I beheld , saith he , untill the Thrones were placed , and the Antient of days sat thereon : his garments were as the white snow , the hairs of his Head as pure wooll , his Throne a flame of fire , his wheels burning fire . A fiery stream slided before his face . Thousand thousands ministred unto him , and ten thousand times ten thousand stood before him : the judgment was set , and the Books were opened . And afterwards , I beheld , saith he , and beheld , one coming in the clouds like the Son of Man ; and he came unto the Antient of days , and he was brought before him : and to him was given Principality , and Honour , and Rule ; and all People , Tribes , and Tongues shall serve him ; His Power is an everlasting Power which shall not pass , and his Kingdom shall never be destroyed . These things can manifestly be referred to none other than to our Saviour , the Word that was in the Beginning with God , God the Word , termed the Son of Man by reason of his Incarnation in the latter times . But because we have in proper and peculiar o Commentaries collected the Oracles of the Prophets touching our Saviour Jesus Christ , and have elsewhere confirmed by evident demonstrations those things which have been delivered concerning him , at this present we will be content with the premisses . CHAP. III. That the very Name of Jesus , and also that of Christ was from the Beginning both known and honoured among the Divine Prophets . a NOw that the Name both of Jesus , and also of Christ , was of old honoured among the Prophets beloved of God , it is now an opportune time to declare . First of all Moses , knowing the Name of Christ to be most especially Venerable and Glorious , when he delivered Types and Symbols of heavenly things , and mystical forms , agreeable to the Divine Oracle that said to him , See thou doe all things after the fashion that was shewed thee in the mount , the Man whom he entitled ( as much as he lawfully might ) the High-Priest of God , the same he stiled Christ ; and thus to the dignity of High-Priesthood , which excelled in his judgment all other prerogatives among men , he for honour and glory put-to the Name of Christ. So then he deemed Christ to be a certain Divine thing . The same Moses also , when being inspired by the Holy Ghost , he had well foreseen the Name of Jesus , judged again the same worthy of singular prerogative . For this Name of Jesus , which before Moses his time had never been named among men , Moses gave to him first , and to him alone , whom he knew very well by type again and figurative sign was to receive the Universal principality after his death . His Successour therefore , before that time not called Jesus , but by another Name , to wit , b Ause , which his Parents had given him , he called Jesus , giving him this appellation as a singular Title of Honour far passing all Royal Diadems , because that same Jesus , the Son of Nave bore the figure of our Saviour ; who alone , after Moses , and the accomplishment of the figurative service delivered by him , was to succeed in the Government of the true and most pure Religion . Thus to two men who surpassed all people of that Age in virtue and glory , one being then High-priest , the other to be chief Ruler after him , Moses gave the Name of our Saviour Jesus Christ , as an Ensign of the greatest Honour . The Prophets also who came after , Prophesied plainly of Christ by Name , foretelling long before-hand the treacherous practice of the Jewish people against him , and the calling of the Gentiles by him . Both Jeremie saying thus , * The Spirit before our face , Christ our Lord , is taken in their nets , of whom we spake , under the shadow of his wings we shall be preserved alive among the Heathen : and David also , being very much perplexed , speaking thus , * Why have the Gentiles raged , and the people imagined vain things ? The Kings of the earth stood forth , and the Princes assembled together in the same place against the Lord and against his Christ ; whereunto afterwards he addeth in the person of Christ , The Lord said unto me , Thou art my son ; this day have I begotten thee . Ask of me , and I will give thee the Heathen for thine inheritance , and the ends of the earth for thy possession . The Name of Christ therefore among the Hebrews hath not onely honoured those that were adorned with the High-priesthood , being anointed with figurative and mystical oyl prepared on purpose , but Kings also , whom Prophets by the Divine appointment anointing , made figurative Christs ; because they bore in themselves a resemblance of the regal and Princely power of the onely and true Christ , The Word of God , who governeth all things . And moreover we have learned that certain of the Prophets also by being anointed have typically become Christs . So that all these have a relation unto the true Christ , the Divine and Heavenly Word , the onely High-Priest of the whole World , therefore onely King of all the Creation , and the onely chief Prophet of the Father among all the Prophets . The proof hereof is demonstrable : For none of them that of old were typically anointed , whether Priests , or Kings , or Prophets , ever obtained so great a measure of Divine power and virtue , as the Saviour and our Lord Jesus , the onely and true Christ , hath shewed . Indeed none of them , how famous soever they were among their own followers throughout many Ages , by reason of their dignity and honour have caused by their being typically called Christs , that such as were conform to them should be named Christians . Neither hath the Honour of Adoration been exhibited by their subjects unto any of them , neither after the death of any of them have the minds of any been so much affected towards him , as to be ready to die for the maintenance of his Honour : neither hath there been any so great stir and commotion among all the Nations throughout the whole World for any of them . For the power of the figure and shadow was not of such efficacy in them , as the presence of the truth exhibited by our Saviour . Who though he received not from any the Ensigns and Badges of the High-priesthood , nor indeed * lineally descended according unto the flesh from the Priestly Race , nor was advanced by a Guard of Armed men unto his Kingdom , nor was made a Prophet after the manner of the antient Prophets , nor obtained any preeminence , or prerogative among the Jews ; yet for all this he was adorned c by the Father with all these dignities , though not in Types and Symbols , yet in very truth . And although he obtained all these Titles in another manner then those men did , whereof mention hath been made , yet hath he been more truly stiled Christ than they all . And he , as being the onely and true Christ of God , hath by that truly venerable and Sacred Name of his filled the whole World with Christians : Nor doth he deliver henceforth types and shadows unto his followers , but naked virtues , and an heavenly life accompanied with the undoubted Doctrine of verity . And the oyntment He received was not corporal , compounded of spices , but Divine , by the Holy Ghost and by participation of the unbegotten Deity of the Father . The which thing again Esay declareth , when as in the person of Christ he breaketh out into these words , * The Spirit of the Lord is upon me , wherefore he hath anointed me to Preach glad tidings unto the poor , he hath sent me to cure the contrite in heart , to Preach deliverance unto the captives , and recovering of sight to the blind . And not onely Esay , but David also , directing his words to his Person , saith , * Thy Throne , O God , lasteth for ever and ever : the Sceptre of thy Kingdom is a right Sceptre . Thou hast loved righteousness and hated iniquity : Wherefore God even thy God hath anointed thee with the oyl of gladness above thy fellows . In which Text the Word of God in the first verse termeth Christ God , the second honoureth him with a Royal Sceptre : thence descending by degrees , after the mention of his Divine and Royal Power ; in the third place he sheweth him to have been Christ , anointed not with oyl of corporeal substance , but of Divine , that is of Gladness : whereby he signifieth his Prerogative and surpassing Excellency above them which with corporeal and typical oyl had of old been anointed . And in another place the same David speaketh of him thus , saying , † The Lord said unto my Lord , Sit thou on my right hand untill I make thine enemies thy footstool . And , Out of my Womb before the Day-star have I begotten thee ; The Lord sware and will not repent , Thou art a Priest for ever after the Order of Melchisedec : This Melchisedec in the Sacred † Scriptures is brought in the Priest of the most High God ; but neither was he Consecrated by any oyl prepared of man for that purpose , nor by succession of kindred had he attained unto the Priest-hood among the Hebrews : wherefore our Saviour , according unto his Order , and not according to them who received signes and shadows , is published , and that with addition of an Oath , Christ and d Priest. Wherefore also the Sacred History neither mentions him to be corporally anointed among the Jews , nor born of the Priestly Tribe , but of God himself before the Day-star , that is , having His Essence before the structure of the World , immortal , possessing a Priest-hood that never perisheth by reason of Age , but lasteth world without end . But this is a great and an apparent argument of his Incorporeal and Divine e Power , that he alone , of all men that hitherto ever were , is by all men throughout the whole world called Christ ; is Preached and confessed by the common consent and testimony of all , and by this Name every where celebrated among the Grecians and Barbarians : and that hitherto among all his followers throughout the world , He hath been both honoured as King , had in admiration above a Prophet , and also glorified as the true and onely High-Priest of God ; and above all this , that he is worshipped even as God , in as much as he is the Eternal Word of God , and subsisted before all Worlds , f receiving majestical-Honour from the Father : But this moreover is most of all to be marvelled at , that we who are dedicated unto him , honour him not with voices onely and noise of words , but with all entire affection of the mind , so that we prefer the confession of him before our own lives . CHAP. IV. That the Religion , by him declared to all Nations , is neither New , nor Strange . a LEt these things therefore be necessarily placed by me here in the beginning of this History , least any man should surmise our Saviour and Lord Jesus Christ to be a Person newly apparent , by reason of the late time of his being conversant in the flesh . Now also , least any should deem his Doctrine to be New and Strange , as delivered by a new comer , and one who nothing differeth from the rest of men , come on , let us also in short debate thereof . It is indeed most certain , when as the coming and presence of our Saviour Jesus Christ shone now fresh unto all men , that a people new we must confess , yet neither small , nor such as was scituate in some corner of the earth , but of all Nations both the most populous and most religious , and upon this account inexpugnable and invincible , because aided continually by the assistance of God , at certain seasons predetermined by the secret providence of God , to us suddenly appeared , being ennobled among all men by the Title and Name of Christ. This , one of the Prophets by the eye of the Divine Spirit foreseeing would come to pass , was astonished , in so much that he cried out , thus , * Who hath heard such things ? Or who hath spoken after this manner ? Hath the earth travelling brought forth in one day ? And hath a Nation sprung up suddenly and at one time ? Also the same Prophet shews the very Name that should be given , saying , * And they that serve me shall be called after a New name which shall be blessed upon earth . But although , without controversie we are but of late , and this new name of Christians hath been but lately known unto all Nations ; yet , that our life and manner of conversation , together with the rules of Religion , are not newly devised by our selves , but have been ( as I may say ) even from the original of mankind , instituted and observed by antient godly men from those notions that nature had implanted in their minds , we will thus make evident . That the Nation of the Hebrews is no new Nation , but honoured among all people for their antiquity , is well known to all . They have books and monuments in writing containing the actions of antient men , who were rare indeed , and few in number , yet excelled in piety and righteousness , and all other kind of virtues . Whereof some flourisht before the floud , others after ; as the sons and off-spring of Noah ; b And moreover Abraham , in whom the children of the Hebrews doe glory , as their chief Founder , and forefather . Now if any one beginning with Abraham and going upwards to the first man , does affirm that all those men who have so glorious Testimonials of their righteousness , were in reality though not by name Christians , he shall not erre far from the truth . For whereas the name of Christian signifieth a man who through the knowledge and Doctrine of Christ excelleth in modesty and righteousness , in patience of life and virtuous fortitude , and in profession of sincere Piety towards the one and the onely God who is above all ; they were no less studious about all this than we are . They cared not therefore for corporal Circumcision ; no more doe we : nor for the observation of Sabbaths ; no more doe we ; nor for abstinence from certain meats , and distinction of other things , which Moses first instituted and delivered to be typically observed ; no more doe Christians regard such matters now . But they of Old evidently knew the very Christ of God. For that he appeared to Abraham , gave answers to Isaac , talked with Jacob , conversed with Moses , and afterwards with the Prophets , we have shewed before . Hence thou maiest find those darlings of God honoured with the name of Christ , according unto that saying of them , * See that ye touch not my † Christs , neither deal perversly with my Prophets . It is manifest therefore that the service of God , which was instituted by the godly of Old about the time of Abraham , and published of late unto all the Gentiles by the Doctrine of Christ , ought to be accounted the first , the eldest , and the antientest of all . But if they say that Abraham a long time after received the commandment of Circumcision ; yet before the receit thereof he is said to have been justified by his faith ; the Scripture speaking thus , * Abraham believed God , and it was imputed unto him for righteousness . And he being such a one already before Circumcision , the Oracle from God , who manifested himself unto him , even Christ himself , the Word of God before-hand hath uttered this unto him in these words , concerning those who in future Ages should be justified after the same manner with himself , saying thus , * And all the Tribes of the earth shall be blessed in thee ; And that he should be a great and a populous Nation and all the Nations on the earth should be blessed in him . And we may by consideration easily perceive that this is fulfilled in us . For he , through Faith in Christ the Word of God who appeared unto him was justified , when having left the superstition of his fathers , and the errour of his former life , he confessed one onely God who is over all , and worshipped him with virtuous works , and not with the ceremonious service of the Law delivered afterwards by Moses . Unto him , being such a one it was said that , In him shall all the Tribes of the earth and all Nations be blessed . The very same manner of Religion which Abraham followed , is found at this present among Christians alone throughout the world , practised by them in works which are far more evident than words . What then hindreth but that we may henceforth confess , that one and the same way of living , and the same kind of Religion is common to us , who have our name from Christ , with them who of Old sincerely served God and were so dear unto him . It plainly appears therefore that that perfect and exact rule of Religion , which hath been delivered unto us by the Doctrine of Christ , is neither New nor Strange , but ( if we ought to speak the truth ) the first ▪ the onely , and the true one . And of these matters let thus much suffice . CHAP. V. Of the times of our Saviours Manifestation unto Men. BUt , after this preparation wherein by way of Preface we have laid down such things as are fit to usher-in the Ecclesiastical History we design , it now remaineth that we take the first step as it were of our journey from the appearance of our Saviour in the flesh ; calling upon God , the Father of the Word , and upon Jesus Christ himself , of whom we Treat , our Saviour and Lord , the heavenly Word of God , that he will be our help and fellow-labourer in the declaration of the Truth . It was now therefore a the two and fortieth year of the Reign of Augustus , and the eight and twentieth year after the subduing of Egypt , and the death of Antonius and Cleopatra , in whom the Rule of the Ptolomees in Egypt ceased , when our Saviour and Lord Jesus Christ at the time of the first b Taxing , which was when c Cyrenius was Governour of Syria , was born in Bethlehem of Judea , agreeable to the Prophecies , that went before of him . Which Taxing under Cyrenius , Flavius Josephus , a most famous Historiographer among the Hebrews , maketh mention of ; adding thereto another History concerning the Sect of the Galileans , which sprang up about the same time , whereof amongst us also Luke in the Acts of the Apostles maketh mention , saying thus , * After this man rose up one d Judas of Galilee in the days of the Taxing , and drew away much people after him : he also himself perished , and all even as many as obeyed him , were dispersed . The same indeed , Josephus before mentioned in his eighteenth Book of Antiquities , doth agree in and confirm thus , word for word , Cyrenius one of the number of the Roman Senatours , a man who had born all Offices , and by all the degrees of Honour had climbed at length to the Consulship , and who was greatly renowned in other respects , came with a few men into Syria , being sent on purpose by Caesar , as Judge of the Nation , and to take the Valuation of their Estates . And a little after , he saith , Judas Gaulanites , a man of the City named Gamala , having taken unto him one Saddochus a Pharisee , earnestly sollicited the people to Rebellion : Both of them affirming , that the Taxing of this Tribute inferred nothing but manifest Servitude , and exhorting the whole Nation to maintain their Liberty . And in his Second Book of the Wars of the Jews , he writeth thus of the same Person : At that time a certain Galilean by name Judas , stirred up the people of that Region to defection , upbraiding them for paying Tribute so tamely to the Romans , and , having God their Sovereign , for suffering mortal men to be their masters . So far Josephus . CHAP. VI. That in his time , according to the Predictions of the Prophets , the Princes of the Jewish Nation who before by succession had held the Principality , surceased , and that Herod , the First of the Aliens , became their King. NOw at that time , when Herod , the First of them who by descent was a Forreigner , had obtained the Rule over the Jewish Nation , the Prophecy written by Moses was fulfilled , which said , * There shall not want a Prince in Juda , neither a Leader fail of his Loyns , untill he come for whom it is reserved . Whom he declares to be the expectation of the Gentiles . Indeed the things of that Prophesie hung unaccomplished all the time that it was lawful for the Jews to live under Princes of their own Nation : who taking their beginning as high as Moses himself , continued down their Reign even to the Empire of Augustus : under whom Herod the First a Forreigner had the Government of the Jews granted him by the Romans : who , as Josephus declares , was by his fathers side an Idumaean ; by his mothers , an Arabian : But , as Affricanus , one not of the vulgar sort of Writers , says , they who have been more accurate about his pedegree , say he was the son of Antipater , who was the son of one Herod an Ascalonite , who was one of the servants which Ministred in the Temple of Apollo . This Antipater being taken by Idumaean theeves while he was yet a child , remained a long time among them , because his father being one of a mean Estate was not able to redeem him . And being brought up after their manner of breeding , became at length very familiarly acquainted with Hyrcanus the High-priest of the Jews . This very mans son was that Herod who lived in the time of our Saviour . When therefore the principality of the Jews was come into the hands of this Alien , then was the expectation of the Gentiles even at the doors , according unto that Prophesie : For then the Line of their Native Princes and Governours was broken off , which had been drawn down by a continued Succession from Moses himself untill that time . For before they were taken Captives and carried into Babylon , Kings reigned over them , beginning from Saul who was the first , and from David . Before their Kings Princes bore Rule over them , whom they called Judges , beginning their Government after Moses , and his Successour * Jesus . After their return from Babylon there ceased not amongst them a form of Government , an Aristocracie together with an Oligarchie , the best ruling , and they but few in number . For the High-Priests had held that preeminence untill Pompey the Roman Captain coming upon them by main force , besieged and ransacked Jerusalem , polluted the Holy places , by entring into the Sanctuaries of the Temple , and sent prisoner to Rome the High-priest whose name was Aristobulus with his sons , who by succession from his Progenitors had continued unto that time both Prince and Priest ; and committed the Office of High-priesthood unto his brother Hyrcanus , and from that time ●orth made the whole Jewish Nation become Tributary to the Romans . And indeed not long after , Hyrcanus , the last of those to whom the High-priesthood by succession befell , being taken prisoner by the Parthians , Herod the first Forreigner , as I said before , had the Government of the Jewish nation delivered to him by the Roman Senate and the Emperour Augustus . Under whom , whenas the presence of Christ was apparent , the long-lookt-for Salvation of the Gentiles was accomplished , and their calling consequently followed , according to the predictions of the Prophets . Since which time the Princes and Rulers of Juda ( those I mean who were of Jewish extraction ) ceasing , straightway the series and course of the High-preisthood , which among them by order of succession af●er the decrease of the former was always , as it was meet , wont to fall unto the next of bloud , was confounded . Hereof thou hast Josephus a witness worthy of credit , declaring how that Herod , after that he was intrusted with the rule over the Jews by the Romans , assigned them no more High-priests of the antient Priestly Race , but conferred that honour upon certain obscure persons ; and how that the same course which Herod had taken in constituting High-priests , was followed by his son Archelaus , and after by the Romans who succeeded him in the Government of Judea . The said Josephus declareth , how that Herod first shut up under his own Privy-Seal the Holy Ro●e of the High-priest , not permitting the High-priests to keep it any longer in their own custody ; and that after him Archelaus ; and after Archelaus the Romans did the same . And let these things be spoken by us to evidence the truth of another Prophesie , which by the coming of our Saviour Christ Jesus was accomplished . For most plainly and expressly of all other , the Holy Scripture in Daniel describing the number of certain weeks unto Christ the Ruler ( whereof we have in another b place intreated ) foretelleth that after the accomplishment of those weeks the Jewish anointing should be abolished . And this is plainly proved to have been fulfilled at the time when our Saviour Jesus Christ came in the flesh . And let these things necessarily be fore-observed by us for the proof of the truth of the times . CHAP. VII . Of the disagreement supposed to be among the Gospels about the Genealogy of Christ. BUt in as much as Matthew and Luke , committing the Gospel to writing , have differently delivered unto us the Genealogie of Christ , and are thought by many to disagree very much among themselves , so that almost every one of the faithful , through ignorance of the truth , hath ambitiously striven to comment upon those places ; come on , let us rehearse a certain History which is come to our hands concerning the premises , the which Africanus ( whom we mentioned a little before ) hath set down in an Epistle written to Aristides about the concordance of the Genealogie of Christ in the Gospels : and having indeed a blamed the Opinions of others , as wrested and false , he delivereth the History that he himself had met withall , in these very words . For seeing that the names of kindred in Israel were numbred either after the line of nature , or after the rule of the Law ; after the order of Nature , as by succession of natural seed , after that of the Law , as when any one begetteth a son in the name of his brother who deceased without issue : For because a perspicuous hope of the Resurrection was not yet granted them , they shadowed out in some sort the promise to come with this kind of mortal Resurrection , that the name of the deceased might continue and never be quite blotted out . Because there●ore , of them that are reckoned in this Genealogy , some succeeded their fathers as natural sons , but others received their name whence they received not their nature ; mention is made of both ; as well of them who were truly fathers , as of them who were titular onely and as fathers . Thus neither of the Gospels is found false , the one drawing the Pedegree by the Natural , the other by the Legall line . For the race both of Solomon , and that also of Nathan , are so wrapped and twisted together , by reviving of persons deceased without issue , by b second marriages , and by raising up of seed , that not without cause the same men are supposed to have had divers fathers , whereof some were onely nominative , others fathers indeed . Thus the account in both Gospels is true , and is brought down to Joseph accuratly and exactly , though by a various and different line . And , that what I say may plainly appear , I will recite the c alteration of Families . If we count the Generations ( as * Matthew doth ) from David by Solomon , Matthan will be found the third from the end , who begat Jacob the father of Joseph : but if from Nathan the son of David , according unto * Luke , then the third in like manner from the end will be d Melchi , whose son was Heli the father of Joseph . For Joseph was the son of Heli , the son of Melchi . Joseph therefore being , as it were , the mark we shoot at , we must shew how each person is termed his father , as well Jacob , who deriveth his pedegree from Solomon , as Heli who descended from Nathan ; and besides , how , in the first place , these two , Jacob and Heli , were brethren ; then , in the next place , how their fathers Matthan and Melchi , born of divers kindreds , may be made appear to be Grand-fathers to Joseph . Now therefore thus it was : Matthan and Melchi marrying , one after the other , the same wife , begat children who were brethren by the mother ; the law not forbidding a widow , either dismissed from her husband , or after the death of her husband , to be married unto another man. First therefore Matthan , descending from Solomon , begat Jacob of Estha : for that is said to be the womans name . After the death of Matthan , Melchi , who descended from Nathan , being of the same Tribe , but of another race ( as we said before ) took this widow to his wife , and begat Heli his son . Thus shall we find Jacob and Heli , though of a different race , yet by the same mother to have been brethren . One of whom , namely Jacob , after Heli his brother was deceased without issue , married his wife , and begat on her the third , Joseph , by nature indeed and reason his own son ; whereupon also it is written , And Jacob begat Joseph ; but by the Law he was the son of Heli ; for Jacob being his brother raised up seed unto him . Wherefore neither is that Genealogie which concerneth him to lose its authority , the which indeed * Matthew the Evangelist reciting saith , And Jacob begat Joseph , but * Luke on the other side , Which was the son , as it was supposed ( for he addeth this withall ) of Joseph , which was the son of Heli , which was the son of Melchi . Nor could he more significantly and properly have expressed that way of Generation according to the Law. Therefore in his recital of procreations of this sort , he passeth over in silence even to the end , the word of Begetting , carrying the whole series of Families step by step up as high as Adam , who was the son of God. Neither is this matter destitute of good proof , or rashly and hastily devised . For the kinsmen of our Saviour according to the flesh , either out of desire to make known the Nobility of their stock , or simply to tell the story , have very truly delivered even these things unto us ; how that Idumaean Theeves invading the City Ascalon in Palaestina , took Captive together with other spoils out of the Temple of Apollo adjoyning unto the walls , e Antipater , son to one Herod , that was Minister in that Temple . But , in that the Priest was not able to pay the ransome for his son , Antipater was brought up after the fashion of the Idumaeans , and at length became very familiar with Hyrcanus the High-priest of Judea . He , being by Hyrcanus sent Embassadour unto Pompey , and having recovered him the Kingdom free and entire , which his brother Aristobulus had in great part usurped , had the good hap himself to gain the Title and Office of f Procuratour of Palaestine , and lived in great prosperity . This Antipater being traiterously slain by some who envied his great felicity , Herod his son succeeded him , whom at last Antonius and Augustus , by decree of the Senate , constituted King over the Jews : whose sons were Herod and the other Tetrarchs . These things are common also among the Greek Histories . Now whenas unto that time the Genealogies not onely of the Hebrews , but of them also who Lineally descended from antient Proselytes , as from Achior the Ammonite , and Ruth the Moabitess , and those who came out of Egypt with the Israelites and mingled with them , were Recorded among the antient monuments ; Herod considering that the Israelitical pedegrees would avail him nothing , and being prick't in mind with the consciousness of his baseness of birth , g burnt their antient recorded Genealogies , supposing thereby to make himself to be thought to come of noble parentage , when none other , assisted by publick Records , were able to bring their pedegrees from the Patriarchs , or antient Proselytes , or such as were called h Georae , strangers born , and mingled among the Israelites . Yet some few studious in this behalf having either kept in memory the names of their Ancestours , or copied them out of antient Rolls , have got unto themselves their proper pedegrees , and glory much that they have preserved the remembrance of their antient Nobility . Amongst whom were those men I mentioned before , who by reason of their near kindred with our Saviour , were called DESPOSYNI . These travelling from Nazara and i Cochaba , towns of the Jews , into other regions , plainly expounded the foresaid genealogie , partly out of the book of their k Ephemerides , and partly out of their memorie , as far as they were able . However then the case stand , whether thus or otherwise , no man in my judgment , and in the judgment of any other ingenious person , can find a plainer exposition . Let us make much of this therefore , though we have l no proof to confirm it , seeing we cannot produce a better , and a truer exposition . The Gospel indeed in all respects uttereth most true things . And about the end of the same Epistle he addeth these words ; Matthan descending from Solomon begat Jacob. Matthan deceased , Melchi of the stock of Nathan on the same woman begat Heli. m So Heli and Jacob were brethren by the mothers side . Heli dying without issue , Jacob raised unto him seed by begetting of Joseph , his own son by Nature , but Heli his son by Law. Thus was Joseph son to both . So far Africanus . Now the Genealogie of Joseph being thus recited , the stock also of Mary , who was of the same Tribe together with him , is in effect made apparent . For by the Law of Moses , mingling of Tribes by marriage was forbidden . For the woman is commanded to be joyned in marriage to one of the same House and of the same Family , that so the inheritance of the kindred might not be removed from tribe to tribe . But of these matters let thus much suffice . CHAP. VIII . Of Herods cruelty towards the Infants , and after how miserable a manner he ended his life . NOW Christ being born in Bethlehem of Judaea at the time before manifested , according to the predictions of the Prophets , Herod , upon an enquiry made by the * wise men that came from the East , asking where he was that was born King of the Jews ? for they said they had seen his Star , and had therefore made such a long journey with diligence , because they most ardently desired to worship him that was born , as God : Herod , I say , being not a little troubled , judging his Government to be in very imminent danger , demanded of the Doctors of the Law , then in the Nation , where they expected Christ should be born : when he knew of the Prophecy of * Micah , who foretold he was to be born in Bethlehem ; by one express Edict he commands all the young children both in Bethlehem and in all the coasts thereof from two years old and under , according to the time which he had diligently enquired of the wise men , to be slain . For he supposed , as it was very likely , that Jesus would be involved in the same calamity with them that were about his age . But his Parents having had notice of the whole matter by an Angel that appeared to them , conveyed the young child into Egypt , and so he escaped the Kings bloudy plot . Thus much indeed the sacred writing of the Gospel sets forth . And now moreover it would be worth the while to see what immediately befell Herod upon account of his audacious wickedness acted towards Christ and those of the same age with him ; How forthwith , without all delay , the Divine vengeance seized him whilst alive after such a manner , as to foreshew some beginnings of those torments which awaited him after this life . And how he clouded the prosperous Successes of his Reign , as he judged them to be , with domestick calamities following one upon another , with the murthers of his wife and children , and others of his nearest relations and dearest friends , I shall not now be able particularly to recount , in as much as the rehearsal of this matter would far surpass even all the most savage cruelty of every Tragedy ; which Josephus in his History has at large declared ▪ But , how after his cruel plot formed against our Saviour and the other infants , he was forthwith smitten from heaven with a disease , as with a scourge , whereof he died , it will not be unfit to understand from the Authour himself , who in his * seventeenth Book of Antiquities relates after how lamentable a manner he ended his life , writing word for word thus ; But the disease of Herod grew yet more bitterly violent , God exacting this judgment of his enormities upon him . He had a gentle feaver not expressing it self so much to the outward touch and feeling , as more grievously burning him within . Moreover he had a vehemently strong appetite after meat , but nothing could suffice him ; he had an ulcer of the entrails with sharp conflictations especially of the Colick-gut : a phlegmatick and shining humour appeared about his feet . Moreover the disease had gotten about the lower belly , and more than that , there was a putrefaction of his Genitalls , and it bred worms ; besides he had a shortness of breath , which was also unsavory ; a troublesome flux of Rheum , which caused a perpetual difficulty of breathing . And , the patient having not strength to resist these things , there followed a convulsion of ▪ all the parts . It was said therefore by the Divine ▪ s , and those who made it their business to give judgement of such things , that the hand of God was upon the King to punish him for his so oft repeated horrible offences . Thus much therefore the foresaid Writer relates in the fore-mentioned Book . And in the Second a Book of his History he speaks of him after the same manner , in these words : After that he was taken with a disease which seising upon the whole state and habit of his body , tormented him exceedingly with several pains : He had a feaver but not of any acute kind , an insufferable itching over all his body , with continual tortures of the Colon : by the humours about his feet you would judge him to have been Hydropical ; besides this , a strange inflammation of the lower belly , and such a putrefaction of the Genitalls as bred worms ; moreover a shortness and difficulty of breathing with a convulsion of all the parts . This moved those of that time who pretended to know the mind of God , to term these diseases a punishment inflicted on him from heaven . But although he strugled with so many distempers , yet he hoped to live and recover , and sought for remedy . Passing therefore over Jordan he made use of the hot-waters that are neer Call●rhoe . They fall into the lake Asphaltites , but are so sweet that they are potable . There , when his Physitians thought it good to bathe his whole body in warm oil , being set into a bathing-vessel filled with oil , he was so weakened all over his body that he turned up his eyes as if he had been dead . But at the noise of his attendants outcries he came to himself again . After this , despairing of recovery , he gave order for the distribution of fifty b Drachms to every one of his common Souldiers , but to his Commanders and friends he gave great sums of money . From thence he returned to Jericho ; and being now grown very melancholy , he did as it were threaten death it self , and resolved upon the commission of a most horrible and villanous fact . For he commanded all the eminent personages that were in every town of Judaea to be summoned together and imprisoned in the Hippodrome . Then calling for his sister Salome and her husband Alexander , I know , said he , the Jews will rejoyce mightily at my death ; but , if you will obey my commands , I can make my self to be lame●●ted by many , and obtain an honourable Funeral ; as soon as breath is out of my body , doe you being guarded with Souldiers , kill all these men whom I have imprisoned ; so all Judaea , yea every family shall though against their wills , mourn at my death . And a little after he says , and again when he was tortured partly by want of sustenance , and partly by the Convulsions of his violent Cough , being overcome with continual torments he resolved to hasten his own death . And having taken an apple , he asked for a knife , for his manner was to cut them himself when ever he eat them ; then looking round least there should be any one that might hinder him , he lifted up his right hand , as about to doe violence to himself . Moreover the same writer relates farther , how that a little before his death he most wickedly commanded c another of his own sons , having slain d two of them before , to be put to death , and then soon after died in most exquisite torture . And such was the end Herod made , suffering a due punishment for his cruelty towards the infants of Bethlehem , which he contrived on purpose to destroy our Saviour . After his death an Angel appeared to Joseph then in Egypt , and commanded him to take the young Child and his Mother and return into Judea , telling him they were dead who sought the young Childs Life . To which the * Evangelist farther adds , saying , when he heard that Archelaus reigned in Judea in the room of his father Herod , he was afraid to go thither , not withstanding being warned of God in a dream he turned aside into the parts of Galilee . CHAP. IX . Of the Times of Pilate . THe said Historian agrees also concerning the Reign of Archelaus after the death of Herod , declaring the manner of it , how both by his fathers Testament , and also by the decree of Augustus Caesar , he obtained the Kingdom of Judea : And how , when after ten years he was deposed from his Government , his brethren , Philip , and Herod juniour , and a Lysanias governed their Tetrarchies . The same Authour , in the eighteenth Book of his Antiquities , makes it plainly appear , that Pontius Pilate was made Procuratour of Judea in the twelfth year of the Reign of Tiberius ( who then was Emperour , succeeding Augustus , who had Reigned fifty seven years ) and continued so full ten years , almost as long as Tiberius lived . From whence their fiction is manifestly confuted , who of late have published b Acts against our Saviour . In which chiefly the title or note of time , inscribed upon the said Acts , does evidently show the Authours thereof to be liars . For those things which these men have impudently feigned concerning the salutary passion of our Lord , are said to have been done when Tiberius was Consul the fourth time , which fell out to be the seventh year of his Reign . At which time it is certain Pilate was not come as Governour into Judea , if we may believe Josephus ; who in his foresaid Book does expresly shew , that Pilate was made Procuratour of Judea by Tiberius , in the twelfth year of his Reign . CHAP. X. Of the High-Priests among the Jews , in whose time Christ Preached the Gospel . AT this time therefore , namely in the fifteenth year of the Reign of Tiberius , according to the * Evangelist , and the fourth of Pilate's Procurator-ship of Judea , Herod , a Lysanias and Phillip being Tetrarchs over the rest of Judea , our Lord and Saviour Jesus , the Christ of God , being about thirty years of Age , was Baptized by John , and then first began to Preach the Gospel . And the Sacred Scripture says , that he finisht the whole time of his Preaching under Annas and Caiphas being b High-priests , meaning thereby that all his Preaching was terminated within that space of time wherein they executed the High-priests Office. Although therefore he began when Annas was High-priest , and continued till Caiphas came on , yet there are scarce full four years contained within this space of time . For , since from the time now mentioned , the Laws and sanctions about Holy matters were almost abolished , the High-preisthood also ceased to be for life and hereditary , neither was the worship of God rightly performed . But the Roman Governours made sometimes one , sometimes another High-priest , none bearing that Office above a year . c Josephus indeed in his Book of Antiquities does relate , that from Annas to Caiphas there were in one continued Order four High-priests : his words are these , Valerius Gratus having put out Annas from being High-priest , made Ismael the son of d Baphi High-priest ; not long after he removed him , and made Eleazar , son of the High-priest Annas , High-priest ; within a year after he deprived him , and gave Simon the son of Camithus the High-priesthood . He , after he had held that honour not more than a year , had e Josephus , whose name also was Caiphas , for his successour . It is manifest therefore that the whole time of our Saviours Preaching was not compleat four years , within which space of time there were as many High-priests made , reckoning from Annas his bearing that Office , to Caiphas his promotion to it , f every one of which bore the Office one year . The Holy g Gospel therefore is right in noting Caiphas to be the High-priest that same year in which our Lords salutary passion hapned . From which authority of the Gospel also it is evident , that the time of Christs Preaching does not disagree with the account we have laid down . Now our Lord and Saviour Jesus Christ , not long after his beginning to Preach , called twelve men , whom he named Apostles , giving to them in particular a Title more honourable , and preferring them before the rest of his disciples . Besides , he chose other seventy men , whom he sent two by two before his face , into every of those places and Cities whither he himself would come . CHAP. XI . What hath been testified concerning John the Baptist , and concerning Christ. a THe sacred History of the Gospel also mentions the beheading of John the Baptist , by Herod Junior , to have been not long after this . To which also agrees Josephus , who both makes mention particularly of Herodias by name , and also expresly declares , how that Herod , having put away his former wife lawfully married to him , took this woman his brothers wife by force from him being yet alive , and married her : she was the daughter of Arethas King of the Arabians : and that upon her account , Herod having slain John , went to war with Arethas , incensed at the disgrace of his daughter . In which war , he relates that Herod and his whole Army were vanquished in a Battel , and that these things befell him upon account of his cruelty towards John. The same Josephus does agree with the Evangelical History in the account it gives of this John , especially as to his confessing him to have been a most righteous man and a Baptist. He says further , that Herod was deprived of his Kingdom for the sake of this Herodias , and was ▪ together with her banisht to b Vienna a City of Gallia . All this he relates in his eighteenth Book of Antiquities , where also he writes these very words concerning John : But some of the Jews judged Herods Army to have been overthrown by God , he avenging justly on him the murther of John called the Baptist. For him Herod had slain , who was a good man , and one that exhorted the Jews to the exercise of virtue , commanding them to deal justly with one another , and to behave themselves piously towards God , and so to come to be baptized . For Baptism , said he , was then onely well-pleasing to God , when it was used , not for the excusing of some certain offences , but in order to the cleansing of the body , the soul being before purified by righteousness . Now when many flockt to him from every quarter ( for they were strangely taken with hearing of such discourses ) Herod fearing least through the powerfull perswasion of the man , his subjects should revolt , ( for they seemed ready to doe any thing that he advised ) judged it better to cut him off before any innovation hapned by him , than , after it was come to pass , and had greatly endangered his affairs , to repent he did not when it was too late . Upon this very mistrust of Herods , he being put into bonds , was sent to the foresaid Castle of Machaerous and there slain . Thus far he concerning John. The same Authour in the same Book makes mention also of our Saviour in these words ; About that time there was one Jesus , a wise man , if he may be called a man ; for he wrought wonderfull miracles , and taught all that with delight would embrace the truth . He had many followers , both Jews and Gentiles . This was he that was * called Christ. Whom though he was accused by the chief men of our Nation , and Pilate condemned him to be crucified , yet those who at first loved him forbore not to worship him . For he appeared unto them alive on the third day , as the holy Prophets had predicted , who foretold these and many more wonderfull things concerning him . And till this day that Sect continues , which of Him are called Christians . Seeing therefore that this Writer , being a Jew born and bred , has in his works recorded thus much of our Saviour and John the Baptist , what evasion can remain to the Forgers of those Acts against them , that they should not evidently be proved to be the most impudent of men ? But thus far of these matters . CHAP. XII . Concerning our Saviours Disciples . MOreover , the names of our Saviours Apostles are to all apparently manifest in the Gospel , but as to the seventy disciples , a particular * catalogue of them is no where extant . But Barnabas is said to have been one of them , of whom we have frequent mention both in the Acts of the Apostles , and also most especially in Pauls Epistle to the Galatians . Softhenes also , they say , was another of them , he that together with Paul wrote to the Corinthians : for so says Clemens in the fifth Book of his Institutions ; where also he affirms Cephas ( that Cephas of whom Paul speaks , * But when Cephas came to Antioch I withstood him to the face ) a name-sake of Peters , to have been one of the seventy disciples . Matthias also , who was numbred with the Apostles in the room of the Traitor Judas , and the other who had the honour to be proposed in the same lot with him , are reported to be of the number of the Seventy . Thaddaeus likewise ; of whom I will by and by adjoyn an History as it came to our hands , is reported to have been one of them . But he that shall attentively observe , will find , even from Pauls testimony alone , that our Saviours disciples were more in number than Seventy . For he * says , Christ after his Resurrection was seen first of Cephas , then of the twelve , after that he was seen of above five hundred Brethren at once : of whom some were fal'n asleep , but the greatest part , he declares , were alive when he wrote these things . Then , says he , he appeared to James . a He is said to have been one of the Seventy disciples of our Saviour , and also one of the Lords Brethren . Lastly , there being many more besides the twelve , who were called Apostles by way of imitation , of which sort Paul himself was one , he farther adds saying , Then he was seen of all the Apostles . But so much of this . The fore-mentioned History concerning Thaddaeus was thus : CHAP. XIII . The History of the Prince of the Edessens . THe Divinity of our Lord and Saviour Jesus Christ being every where famous by reason of his wonderfull power by which he wrought miracles , drew together an innumerable company even of forreigners , and inhabitants of Countreys far remote from Judea , who were sick and troubled with all sorts of pains , hoping to be recovered . Therefore King a Agbarus , the then worthy Governour of the b Nations lying beyond Euphrates , being much weakened with a sore disease , incurable by humane skill ; as soon as he heard of the great Name of Jesus , and of his wonderfull works attested by all , sent a Letter to him by a Letter-carrier , humbly beseeching him to vouchsafe to cure his distemper . Now though he did not then hearken to his request , yet he vouchsafed to give him answer by his own Letter , wherein he promised to send one of his disciples , who should both cure him , and also bring salvation to him , and his relations and friends . Soon after therefore this promise was exactly fulfilled . For after his Resurrection from the dead , and Ascension into heaven , Thomas , one of the twelve Apostles , moved thereto by Divine impulse , sent Thaddaeus , chosen one of the eventy disciples of Christ , to Edessa , to be a Preacher and Evangelift of the Doctrine of Christ. By whom all that which our Saviour had promised , was fulfilled . The written evidence of this matter we have taken out of the Office of Records within the princely City of Edessa , in which Agbarus then was Governour . For among the publick Records there , wherein the antiquities of the City and the Acts of Agbarus are contained , are found these things , there preserved to our days . Nothing hinders but that we may hear the very words of the Letter , which we have taken out of the antient Rolls , and faithfully translated out of the Syriack Tongue in these words , thus : A Copy of a Letter written by King Abgarus to Jesus , and sent to him to Jerusalem by Ananias the Courier . Abgarus Prince of Edessa , to Jesus the good Saviour , who hath manifested himself within the confines of Jerusalem , sendeth greeting . I have heard of thee , and of the Cures , wrought by thee without Herbs or Medicines , for , as it is reported , thou dost restore sight to the Blind , thou makest the Lame to walk , thou cleansest the Leprous , and thou dost cast out devills and unclean spirits , and thou healest those that are tormented with diseases of a long continuance , and thou dost raise the dead . When I heard all this of thee , I was fully perswaded to believe one of these two things , either that thou art very God , and art come down from heaven to doe such things , or else the Son of God , and so performest them . Wherefore , I have now written to thee , beseeching thee to come to me , and cure my disease . For , I have heard that the Jews murmur against thee , and contrive to doe thee mischief . I have a City , a little one indeed , but it is beautifull , and capable of receiving us both . Thus wrote Agbarus , as then but a little enlightned from above . It is also worth while to hear the Answer of Jesus returned to him by the same Courier ; short indeed it is , but it has much of power and efficacy in it ; It was thus : The Answer of Jesus to Agbarus the King , sent by Ananias the Courier . Blessed art thou , Agbarus , who hast believed in me whom thou hast not seen . For it is c written of me , that they which have seen me should not believe in me , that so they which have not seen me may believe and be saved . But as concerning what thou writest about my coming to thee , Know , that all things for which I am sent must be here by me fulfilled ; which being finished , I shall be taken up and return to him that sent me . But after I am ascended , I will send thee one of my disciples , who shall cure thy distemper , and give life to thee , and to them that are with thee . To this Letter there is this farther added in the Syriack Language ; After Jesus was ascended , Judas , called also d Thomas , sent Thaddaeus the e Apostle who was one of the Seventy disciples , to Agbarus . When he was come thither , he abode with Tobias the son of Tobias . As soon as it was heard that he was come , having manifested himself by the miracles he wrought ; Agbarus was told , that the Apostle of Jesus was come thither according to his promise in his Letter . Now Thaddaeus began to cure every disease and distemper by the power of God , to the wonder of all . When Agbarus heard of the great and wonderfull works wrought by him , and how in the Name and by the power of Jesus Christ he cured diseases , he had some suspicion , that this was the person about whom Jesus wrote to him , saying , when I am taken up , I will send thee one of my disciples , who shall heal thy distemper . Having therefore called for Tobias , with whom Thaddaeus abode , I have heard , said he , that there is a certain powerfull man come from Jerusalem , who lodges at thy house , that performs many Cures in the name of Jesus . There is a stranger , Sir , replied he , come to my house who does many miracles : Bring him , said Abgarus , to me . Tobias went home to Thaddaeus and told him , Agbarus the Governour of this City having sent for me , commands me to bring thee to him , that thou mayest cure his distemper . I will go , replied Thaddaeus , for it is chiefly upon his account that I am with power sent hither . Tobias therefore getting up early next morning , took Thaddaeus along with him , and went to Agbarus . When he was come , to Agbarus ( his Nobles being present and standing round him ) there appeared a wonderfull sight in the face of the Apostle Thaddaeus , as he came in to him , and therefore he worshipped him . All that were present wondred at that , for they saw nothing of that sight which appeared onely to Agbarus . Then he asked Thaddaeus , art thou , in truth a disciple of Jesus the Son of God , who wrote thus to me , I will send thee one of my disciples , who shall cure thy distemper and give life to thee , and to all with thee ? Thaeddaeus answered , for as much as thou hast firmly believed in the Lord Jesus who sent me , therefore am I sent to thee , and if thy Faith in him does still increase , according to thy Belief thou shalt have the desires of thine heart fulfilled . Agbarus made him answer , I did so firmly believe in him , that I would have raised Forces to have destroyed the Jews who crucified him , had I not been inhibited from that purpose by the Roman Empire . Jesus Christ , replied Thaeddaeus , our Lord God fulfilled the will of his Father , and having finished that , was taken up to his Father . Agbarus said unto him , I believed both in Him and in his Father . Therefore , said Thaddaeus , I lay my hand on thee , in the name of the same Lord Jesus Christ : and having done so , he was presently cured of the disease and distemper that he had . Agbarus wondred greatly when he saw that really accomplished , which he had heard concerning Jesus , by his disciple and Apostle Thaddaeus , who without the help of Herbs or Medicines , restored him to his former soundness . And not onely him , but one Abdus also the son of Abdus who had the Gout ; he coming and falling down at Thaddaeus's feet , received a blessing by prayer and the laying on of his hands , and was healed . Many others also of the same City with them were cured by the Apostle , who wrought wonderfull Miracles , and Preached the Word of God. After all this , Agbarus spake thus , We believe , Thaddaeus , whatever thou dost , thou performest by the power of God , and therefore we greatly admire thee . But , We pray thee moreover , give us some farther account of the Advent of Jesus , How and after what manner it was ; of his power also , and by what virtue he wrought those mighty Works we have heard . I shall now be silent , replied Thaddaeus , because I am sent to publish the Word of God : But assemble all the men of thy City together to me to morrow , and I will Preach the Word of God to them , and will disperse the Word of life among them , and expound the Advent of Jesus , after what manner it was , his Commission , and for what reason his Father sent him ; the power of his Works , the Mysteries he declared to the world , by what power he wrought so great Miracles , his new Preaching , the slender and mean reputation he made himself of , the despicableness of his outward man , how he humbled himself even unto death , how he lessened his Divinity , how many and great things he suffered of the Jews , how he was Crucified , how he descended into Hell , and rent asunder that Inclosure never before severed ; how he rose again , and together with himself , raised those from the dead who had layn buried many ages ; how he descended from heaven alone , but ascended to his Father accompanied with a great multitude , how with glory he is set down at the right hand of God his Father in Heaven , and how he will come again with power and glory to judge both quick and dead . Agbarus therefore commanded the men of his City to come together very early and hear Thaddaeus Preach . After this he commanded , that Gold and Silver should be given to Thaddaeus : But he refused it , saying , how shall we , who have left all that was our own , take any thing that is anothers ? These things were done in the f Three hundredth and fortieth year . All this , being translated word for word out of the Syriack Tongue , and not unprofitable to be read ▪ we have thought good to set down opportunely in this place . THE SECOND BOOK Of the Ecclesiastical History OF EUSEBIUS PAMPHILUS . The PREFACE . WHatsoever was necessary to be premised by way of Preface to Our Ecclesiastical History , both concerning the Divinity of the comfortable Word , the Antiquity of the points of our doctrine and Evangelical Politie ; and also moreover concerning the Manifestation our Saviour lately made of himself , his Passion and the Election of the Apostles , we have Treated of in the foregoing Book , and briefly summed up the proofs thereof . Now therefore in this , we will diligently look into what followed upon his Ascension ; partly from what we find noted in Holy Writt , and partly from other Records , which we will mention in due place . CHAP. I. Of those things which were instituted by the Apostles , after the Ascension of Christ. a FIRST of all therefore , Matthias , who , as before hath been manifested , was one of the Lords disciples , by lot was elected into the Apostleship of the Traitour Judas . Then , seven approved men were by prayer and imposition of the Apostles hands Ordained Deacons for the publick Administration of the Churches affairs ; of which number Stephen was one : who b immediately after his Ordination , as if he had been made Deacon onely for this , was the first that , after the Lord , was slain by those very Jews that had been the Lords murtherers , who stoned him to death : And thus he , being the first of the worthily victorious Martyrs of Christ , gained a Crown c answerable to his Name . Then James also , who was termed the d brother of the Lord , because he also was called the Son of Joseph : for Joseph was the father of Christ , to whom Mary being Espoused , before they came together she was found with child of the Holy Ghost , as the Sacred History of the Gospel doth declare : This same James , I say , who for his eminent virtue the Antients surnamed the Just , was as they relate the first that had the Episcopal seat of the Church at Jerusalem delivered to him . So Clemens affirms in the sixth Book of his Institutions . For he says , That , after our Saviours Ascension , Peter , James , and John , although our Lord had preferred them before the rest , did not contend for the Dignity , but chose James the Just Bishop of Jerusalem . The same Author , in the seventh Book of the same work , says this farther of him , The Lord after his Resurrection conferred the gift of Knowledge upon James the Just , John and Peter , which they delivered to the rest of the Apostles , and those to the Seventy Disciples , one of whom was Barnabas . But there were two James's ; the one surnamed the Just , who was cast head-long from the Battlement of the Temple , and beaten to death with a Fullers Club : the other was beheaded . Paul makes mention of this James the Just , writing thus : * Other of the Apostles saw I none save James the Lords brother . At this time also all that our Saviour had promised to the King of the Osdroënians was fulfilled . For Thomas , moved thereto by Divine impulse , sent Thaddaeus to Edessa to be a Preacher and Evangelist of the Doctrine of Christ , as from a Record there found we have a little before manifested . He , when he was come thither , did in the Name of Christ both cure Agbarus , and also astonished all the Inhabitants of the country with the wonderfulness of his Miracles . And when he had sufficiently prepared them with such Works , and brought them to an adoration of Christs power , he made them disciples of his wholesome Doctrine . From that very time untill now the whole City of the Edessens has continued to be Consecrated to Christs Name , enjoying no trivial evidences of our Saviour's graciousness towards them . And these things are said as from the History of the old Records . We will now return again to Holy Writ : After the Martyrdom of Stephen , when the first and sorest persecution of the Church at Jerusalem by the Jews arose , all the disciples of Christ , except the Twelve onely , being scattered throughout Judea and Samaria , some of them travelling as far as Phoenice and Cyprus and Antioch , as Holy Scripture testifieth , were not able to be so bold as to communicate the Word of Faith to the Gentiles , but Preach't to the Jews onely . At that time * Paul also untill then made havock of the Church , entring into every house of the faithfull , haling men and women , and committing them to prison . Moreover * Philip , one of those who was ordained Deacon with Stephen , being one of them that were dispersed , went down to Samaria , and being full of the Divine power , was the first that Preach't the Word to those inhabitants . And the Grace of God did so effectually cooperate with him , that by his Preaching he drew after him Simon Magus with many other men . This Simon , at that time very famous , did so far prevail with those whom he had deceived by his imposture , that they thought him to be the great power of God. Then therefore this very person , being greatly amazed at the Miracles Philip wrought by the power of God , craftily insinuated himself , and so far counterfeited a faith in Christ , that he was baptized . The same thing with admiration we see now done by the followers of his most filthy Sect , who creeping into the Church , as their fore-father did , like some pestilent and leprous disease , doe deeply corrupt all those into whom they are any way able to instil that pernicious and incurable poyson which lies concealed within them . But many of them were cast out of the Church , as soon as their vitiousness was discovered ; in like manner Simon himself being at length detected by Peter , was deservedly punished . Furthermore when the wholesome Preaching of the Gospel daily increased , Divine providence brought out of the land of Aethiopia a man of great autority under the Queen of that Countrey , for those Nations are according to their countrey fashion governed by a woman , who being the first of the Gentiles , that by Philip , warned of God by a Vision , was made partaker of the Mysteries of the Divine Word ; was also the first fruits of the faithfull throughout the world : Returning into his own country he is reported to have been the first publisher of the Knowledge of the great God , and of the comfortable Advent of our Saviour in the Flesh : And so by him was really fulfilled that prediction of the Prophet , * Aethiopia shall stretch out her hand unto God. At this time , † Paul , that chosen vessel , was made an Apostle , not of men , neither by men , but by the revelation of Jesus Christ , and God the Father , who raised him from the dead ; being vouchsafed this calling by a Vision , and a voice from heaven which came to him at the Revelation thereof . CHAP. II. How Tiberius was affected at the Relation Pilate sent him of those things concerning Christ. WHen the wonderfull Resurrection of our Saviour and his Ascension into Heaven was now divulged among all men ; because it was of old customary that the Governours of Provinces should communicate to the Emperour every strange and unusual accident that happened within their charge , that so nothing that was done might escape his knowledge ; Pilate acquainted the Emperour Tiberius with the Resurrection of our Saviour Jesus Christ now much talk't of over all Palaestine ; giving him an account that he had also heard of many other Miracles of his , and how that rising again after he had been dead , he was now by many believed to be God. And they say that Tiberius referred this matter to the Senate , but the relation was rejected by them ; upon pretence , that they had not first approved of the matter ; there being an old Law amongst the Romanes , that no one should be deified but by the suffrage and decree of the Senate ; but in reality , that the wholesome Preaching of the divine Doctrine might not stand in need of any humane approbation or assistance . When therefore the Senate had rejected the Relation concerning our Saviour , Tiberius persisted in his former judgment , attempting nothing prejudicial to the Doctrine of Christ. Thus much a Tertullian , a man incomparably well skilled in the Roman Laws and every way famous , and most renowned among the Latine Writers , in the Apologie for the Christians written by him in Latine , but afterwards translated into Greek , does declare in these very words : b And that we may discourse concerning the Original of these Laws , there was an old Decree , that the Emperour should consecrate no God , before he was approved by the Senate . Marcus Aemilius knows this concerning his God Alburnus . And this makes for our advantage , because among you Divinity is weighed by humane approbation . If God please not man , he shall not be God. Man now must be propitious to God. Tiberius therefore , in whose time the Christian Name made its entry into the world , communicated to the Senate the account he had received out of Syria Palestine , whereby the Truth of the Divinity of Christ was made apparent ; which he confirmed with his own suffrage . But because the Senate had not approved of it , it was rejected : the Emperour persisted in his judgment , threatning the accusers of the Christians with death . Which opinion divine providence , according to his dispensation instilled into the mind of Tiberius Caesar , that the Preaching of the Gospel then in its infancy , might without impediment spread over the whole world . CHAP. III. How the Doctrine of Christ spread in a short time over the whole World. ANd thus by the cooperation of Divine power , the comfortable Word of God , like the beams of the Sun , on a sudden enlightned the whole world , and presently , agreeable to the Divine * Scriptures , the sound of the heavenly Evangelists and Apostles went out into all lands , and their words into the ends of the earth . And indeed in a short time there were throughout all Cities and Villages Churches gathered , which like a Threshing-floor filled with Corn , were thronged with infinite multitudes . And they , who , deriving their ignorance from their Ancestours and their errours of old , were ensnared as to their souls with the superstitious worship of Idols , as in an inveterate disease , being freed as it were from their cruel masters , and loosned from their heavy bonds by the power of Christ , and the Preaching and Miracles of his disciples , did with scorn reject the multitude of gods brought in by devils , and acknowledged there was one onely God the maker of all things : And him they worshipped with the Holy Rites of true Religion , by that divine and sober way of worship which our Saviour had spread among mankind . When therefore the Grace of God diffused it self into the rest of the Nations ; and Cornelius of the City a Caesarea in Palestine , in the first place together with his whole household , by a Vision from heaven and the Ministery of Peter , embraced the Faith of Christ ; and many others of the Gentiles at Antioch did the same , to whom the disciples , dispersed upon the persecution that arose about Stephen , Preached the word of God ; the Church at Antioch now increasing and prospering , in which many were gathered together , both Prophets from Jerusalem , with whom were Paul and Barnabas , and besides , also other brethren in number not a few : the appellation of b Christians then and there first sprang up , as from a pleasant and fertile soyle : and Agabus also , one of the Prophets there present fore-told the dearth that afterwards happened ; and c Paul and Barnabas were sent to relieve the Brethren by their Ministration . CHAP. IV. How , after the death of Tiberius , Caius made Agrippa King over the Jews , and punished Herod with perpetual Banishment . BUt Tiberius , having Reigned about two and twenty years , died . Caius succeeding him in the Empire , presently gave a Agrippa the Kingdom of Judea , and made him King over the Tetrarchies both of Phillip and Lysanias . Besides , not long after he gave him Herods Tetrarchy also , having condemned Herod to perpetual banishment , being together with Herodias his Wife deservedly punished for divers enormities : ( This was the Herod that was present at our Saviours Passion : ) Josephus is a witness of these things also . Moreover in this Emperours time Philo flourished , a man highly esteemed of for his Learning by many , not onely among us but also among forreigners . He was indeed by Original extract an Hebrew , inferiour to none of those that were illustrious in dignitie at Alexandria . Moreover what and how great pains he bestowed about divine matters , and in the learning of his own Nation , it is to all evidently manifest . Besides , how excellent he was at Philosophy and Humane Learning it is needless to relate ; for he is said to have excelled all of his own time in the Platonick and Pythagorean Philosophy which he much affected . CHAP. V. How Philo went on an Embassage to Caius upon the Jews Account . MOreover this man comprized in a five Books the calamities that befell the Jews in Caius his Reign ; wherein he sets forth both the madness of Caius Proclaiming himself to be god , and also his insolent carriage in his Government in innumerable instances ; likewise the distresses the Jews underwent in his Reign ; and declares how himself went Embassadour to Rome upon the account of his Countrey-men that dwelt at Alexandria ; and how that reasoning before Caius for the Laws and customes of his own nation , he obtained nothing besides laughter and reproaches , and narrowly escaped the danger of being put to death . Josephus mentions all this in his eighteenth Book of Antiquities , writing thus much word for word : Moreover , there happening a sedition at Alexandria among the Jews that dwelt there and the Greeks , b three of each faction were sent Embassadours to Caius . Now Apion was one of the Alexandrian's Embassadours , who railed bitterly against the Jews , laying many things to their charge , and amongst the rest that they neglected to worship Caesar . For when all the subjects of the Roman Empire built Temples and Altars to Caius , and at all points worshipped him as they did their gods , the Jews onely , said he , accounted it a vile thing to errect Statues to him , and to swear by his name . When Apion had urged these and many other vehement accusations against them , whereby he hoped , as it was likely , to incense Caius , Philo chief of the Jewish Embassy , a man every way famous , brother to Alexander c Alabarchus , and not unskilfull in Philosophie , was able and ready with an Apologie to answer his Accusations . But Caius forbad him , commanding him to depart immediately from his presence . And the Emperour was so highly incensed , that none doubted but he would most severely punish the Jews . But Philo being much reviled went out , and , as they say , spake to the Jews that were about him to be of good courage , for although d Caius was angry with them , yet he had now really rendred God his Adversarie . Thus much Josephus relates . And Philo himself , in the account which he wrote of this his Embassy , does exactly relate every particular thing that was then done . Whereof omitting most part , I will hereunto annex onely so much as shall make it evidently plain to the Readers , that these miseries straightway without any delay befell the Jews upon account of their enormous impieties committed against Christ. First of all therefore he relates , that in the Reign of Tiberius one Sejanus of the City of Rome , a person who then could doe much with the Emperour , did use his utmost indeavour to destroy that whole Nation : and that in Judea , Pilate , in whose time that horrible wickedness was most audaciously committed against our Saviour , attempting something about the Temple at Jerusalem which yet stood , contrary to the customes and ordinances of the Jews , raised vehement commotions among them . CHAP. VI. How great miseries befell the Jews after their audacious wickedness committed against Christ. HE relates further how , after the death of Tiberius , Caius assuming the Government , was every way sorely injurious towards many , but above all he most heavily annoyed the whole Jewish Nation , which in short we may understand from Philo's own a words , writing thus word for word . So great therefore was the extravagancy and pride of Caius's carriage towards all , but more especially towards the Jewish Nation , which he bitterly hated , and appropriated to himself all their b Proseucha's in the rest of the Cities , beginning with those at Alexandria , filling them with his own Images and Statues . For in that he suffered others to consecrate Statues to him , he seemed in a manner to dedicate them to himself . And he changed and transformed the Temple at Jerusalem , which hitherto had remained undefiled and dignified with all the priviledges of a Sanctuary , and made it into a Temple dedicated to himself , causing it thence forward to be called the Temple of CAIUS c JUNIOR JUPITER d CONSPICUOUS . Moreover the same Authour , in his second Book which he intitled of e Virtues , relates innumerable other calamities , such as are grievous beyond all expression , that befell the Jews dwelling at Alexandria● , during the Government of the foresaid Caius . To whom Josephus agrees , who notes that those troubles , with which the whole Jewish ▪ Nation was molested , began even from the times of Pilate , and from those enormous facts committed against our Saviour . Let us therefore hear what he also declares in his second Book of the Jewish wars , in these f words , saying , Pilate being by Tiberius sent Procurator into Judea , brought into Jerusalem by night the veiled Images of Caesar , which are called his Statues . As soon as it was day this raised a great commotion among the Jews . For those who were near were astonished at the ●ight , in that their Laws were violated and trampled on . For they account it a detestable thing to place any graven image in the City . These things if thou comparest with the Evangelical writing , thou shalt understand that that voice they uttered before Pilate , crying out * they had no other King but Caesar , was soon g after revenged upon them . The same Writer relates another following calamity inflicted on them by Divine vengeance in these words : After this Pilate raised another commotion amongst them ; exhausting the stock of the sacred Treasury ( it is call'd the h Corban ) in making a Conduit ; wherein the water that was to be brought was at three hundred furlongs distance . For which there was great indignation amongst the populace : And when Pilate was at Jerusalem , they flockt about the judgment Seat , and began to exclaim . But he ( for he foresaw there would be a tumult amongst them ) mingled armed Souldiers , clad like the common people , amongst the multitude , and , forbidding them to use their swords , but commanding them to strike those that cried out with clubs , gave them a sign from his Tribunal . So the Jews were beaten , and many of them killed , some by the blows they received perished , others being troden to death in the croud by those of their own party that fled . And so the multitude , being astonished at the calamity of those that were slain , were silent . Moreover , the same Writer relates innumerable other commotions raised in Jerusalem ; and shews , that even from that time forward both the City and all Judea was distracted with Seditions , Wars , and continual contrivances of mischief following one upon another , untill at last the Siege in the Reign of Vespasian by way of revenge befell them . After this manner therefore hath divine vengeance pursued the Jews for their execrable wickedness committed against Christ. CHAP. VII . That Pilate made himself away . IT is also worth knowing , how that this same Pilate , who condemned our Saviour , in the Reign of Caius , whose times we now Treat of , fell , as it is famed , into so great troubles , that he was a forced to be his own Murderer and Revenger , laying violent hands on himself : Divine justice , as it was meet , not long deferring his punishment . This those Grecians do Record , who have written b Olympiads , giving an account what was done , and in what time performed . CHAP. VIII . Of the Dearth that happened in Claudius his time . BUt Caius having held the Empire not full out four years , Claudius the Emperour succeeded him . In whose times a Dearth oppressed the whole world , of which those Historians make mention , who are wholly averse from our Religion . And so the prediction of the Prophet Agabus , of whom there is mention in the Acts of the Apostles , concerning this Dearth that should come upon all the world , was compleated . Luke having in the Acts mentioned this Dearth that happened in the time of Claudius , adds this farther , saying , That the brethren which were in Antioch , every one according to his ability , sent to them who were in Judea by the hands of Barnabas and Paul. CHAP. IX . The Martyrdom of James the Apostle . NOw about that time , to wit , in the Reign of Claudius , Herod the King stretched forth his hands to vex certain of the Church : and he killed James the brother of John with the sword . Concerning this James , Clemens , in the seventh Book of his Institutions , relates a memorable History , speaking as he had heard from his predecessours . For he says , that he that a accused him before the Judgment-seat , seeing him openly and willingly testifie and declare the faith of Christ , was moved thereat , and professed that he also was a Christian. And so says he , they were both together led away to suffer . And , as they were going , he besough●● James to pardon him ; who , after a short deliberation , said , peace be to thee , and kissed him ; and so they were both beheaded together . Then also , as Holy * writ declares , b Herod , perceiving that the killing of James very much pleased the Jews , set upon Peter also , and having put him in bonds , would forthwith have put him to death , had he not been miraculously delivered out of prison by a divine apparition , to wit , by an Angel coming to him by night ; being dismist for the ministration of Preaching . All which happened to Peter by the disposition of divine providence . CHAP. X. How Agrippa , called also Herod , persecuting the Apostles , presently felt Divine vengeance . BUt the Kings attempt to do violence to the Apostles remained not long unrevenged ; for a chastizing Minister of divine justice pursued him : He therefore , soon after his bloudy plot against the Apostles , going down to Caesarea , as it is related in the Acts of the Apostles , and being there upon the great festival day dressed in a white and Royal garment , made an Oration to the people from his lofty throne ; and when all the multitude gave a shout with loud acclamations at his Oration , as at the voice of God and not of Man , Sacred writ declares that he was immediately smitten by an Angel , and was eaten up of worms and gave up the ghost . But the consent between Holy writ and the History of Josephus , in the account given of this strange thing is worthy of admiration . In which he , giving evident testimony to the truth in his nineteenth * Book of Antiquities does plainly declare this wonderfull thing in these words thus , The third year of his reign over all Judea was now compleated ; when he went to the City Caesarea , heretofore called the Tower of Straton . There he exhibited shewes in honour of Caesar , knowing that a Festival to have been instituted for the prosperity of him . Hereunto flockt a great multitude of those who were honourable and excelled in dignity , throughout that whole b Province . On the second day therefore of the shews , being clothed with Robes made all of silver admirably wrought , he entred the Theatre early in the morning . When the silver of his Robes , shining by reason of the beams the rising Sun cast on them made a wonderfull glistering , striking those who steadfastly looked on him with wonder and amazement , presently his flatterers , some from one place some from another , cryed out with voices most pernitious to him terming him God ; and beseeching him to be propitious to them . Hitherto , said they , we have reverenced thee as a Man , but now we acknowledge thee to be above mortal nature . But the King neither rebuked them , nor rejected their impious flattery , presently after looking up he espied an c angel sitting over his head ; whom he forthwith understood to be the cause of mischief towards him , having d heretofore been the foreteller of his prosperity . A pain that pierced his very heart immediately seized him . He had besides a griping all over his belly , which began with a vehement sharpness , and was continual and without intermission . Looking therefore upon his friends , I your God , says he , am now compelled to end my life ; fatal necessity forthwith demonstrating the falshood of your boasting acclamations even now uttered concerning me : I , who by you was stiled immortal , am now snatch't away by death . But that destinie is to be born with which God hath decreed . We have in no wise lived ill , and despicably , but in such splendor as was look't upon to be most fortunate . When he had spoken these words , he was spent with the vehemency of his pain . Being therefore presently carried into the Palace , a rumour was immediately spread abroad that the King was in imminent danger of his life ; straightway the whole multitude with their wives and children e sitting upon spread sackcloth , after their country fashion , made supplications to God for the King. Every place was filled with wailings and lamentations . But the King lying in an High-bed-chamber , looked down upon them as they lay prostrate and could not refrain weeping . At length having been for five days space continually tormented with pains of his Belly , he died , in the fifty fourth year of f his Age , and the seventh of his Reign . For first he reigned four years under Caius Caesar , having governed the Tetrarchie of Phillip three years ; in the fourth he had Herods Tetrarchie annext : the three last years of his Reign he passed under Claudius Caesar. Thus far Josephus : wherein , as also in other passages , I much admire him , in that he agrees so exactly with Holy Scripture . But if any one should think that there is some disagreement about the name of the King ; both the time and the action doe evidently shew that he was the same person ; so that either his name was changed by some mistake of the Transcriber , or else this King had , as many others have , two names . CHAP. XI . Of the Impostour Theudas and his Associates . BUt because Luke does moreover in the * Acts bring in one Gamaliel speaking in the consultation the Jews had about the Apostles , of one a Theudas that arose up in those days boasting himself to be some body , who was slain ; and all , as many as obeyed him , were scattered : we also will adjoyn the relation of Josephus concerning this very person . Who , in the Book before cited expresly declares thus much word for word : When Fadus was Procurator of Judea , a certain Impostour , by name Theudas , perswaded a multitude of people to take their goods with them and follow him to the River of Jordan . For he said that he was a Prophet , and that he would , by his command , part the waters of the river , and afford them an easie passage ovér . By such speeches he deceived many . But Fadus suffered them not to take the benefit of their madness , but sent out a body of horse against them , which , falling on them at unawares , partly killed them , and partly took them prisoners . And having taken Theudas alive they beheaded him , and carried his head to Jerusalem . After this the same writer makes mention of the Dearth which happened in the reign of Claudius , after this manner . CHAP. XII . Of Helena Queen of the Osdroënians . a AT that time , there happened to be a great * Dearth throughout all Judea . When Queen Helena , buying Bread-corn in Egypt at a very deer price , distributed it to them that were in want . All which we find agreeable to what is related in the Acts of † the Apostles ; Where we have this moreover , that the disciples which dwelt at Antioch , every man according to his ability , determined to send relief unto the brethren which dwelt in Judea ; which also they did , and sent it to the Elders by the hands of Barnabas and Paul. But of this Helena , which Josephus has mentioned , there is an illustrious b Sepulchral-monument yet to be seen , standing in the Suburbs of Jerusalem , which is now called Aelia : And she is said to have been Queen of the Adiabeni . CHAP. XIII . Of Simon Magus . BUt the faith of our Lord and Saviour Jesus Christ being now every where diffused among all men ; that enemy of mans salvation , plotting to possess himself of the Royal City , brings thither the forementioned Simon . And , joyning his inchantments to that mans craftiness , he made many that dwelt at Rome his own by inducing them into errour . This Justin evidences ; a man very famous amongst the professours of our Religion soon after the Apostles time ; whose worth we will give account of in due place . Let us read what he has writ in his a second Apologie to Antoninus for our doctrine , where he says thus : And after the Ascension of our Lord into heaven , the Devils sent forth certain men who stiled themselves Gods : whom you were so far from persecuting that you worshipped them . Amongst them there was one Simon a Samaritane , of the village named Gitton , who in the reign of Claudius Caesar , having performed many magical wonders by the assistance and art of Devils within your City Rome the Metropolis of the Empire , was accounted a God by you , to whom you dedicated an Image , as to a God , in an Island of the river Tiber , between the two Bridges , with this Latine inscription , b SIMONI DEO SANCTO , that is , to Simon the Holy God. Him almost all the Samaritans , and some of other Nations , confess to be the great God , and worship him , as also one c Helena at that time a constant companion of his , who heretofore was a prostitute in the stews of Tyre a City of Phoenicia ; and her they term the prime notion ( or first conception ) from him . Thus far he : with whom agrees Irenaeus in his first Book against Heresies , wherein he sets forth the Life of this man , his impious and most impure doctrine , which it would be superfluous here to relate ; since any one that has a desire may fully understand from the foresaid Books of Irenaeus , wherein these things are accuratly delivered , the original , the life , the grounds and reasons of the false opinions , and the endeavours and purposes not onely of this Simon , but also of all other Arch-hereticks . We have heard that this Simon was indeed the chief Captain , and first Authour of all Heresie . From which time even to our age those who are followers of his Heresie , although they pretend to have imbraced throughout their whole Lives , the Christian Religion renowned amongst all men for its modesty and sanctity ; yet nevertheless they relapse to the superstitious worship of Devils , which they seem'd to have abandoned , prostrating themselves before the Images and Pictures of Simon and his forementioned Helena , whom they worship with sweet persumes , sacrifices , and oblations . And those things which are transacted in secret amongst them , which , say they , do forthwith strike terrour into the minds of those that at first hear them , and which ( to use the terms of their own written oracle ) doe make them tremble and shake by reason of astonishment ; are in truth full of terrour , amazement of mind , and outragious madness : So that it is impossible not onely to commit them to writing , but even for men of modesty to utter them through their lips , by reason of their excessive obscenity and uncleanness not to be named . For there is not , nor can there be invented , any thing so impure , which their most lewd Sect does not far surpass ; deluding silly women laden with all manner of iniquity . CHAP. XIV . Of Peter the Apostle's Preaching at Rome . THe devil that hater of all goodness and most trecherous enemy of mans salvation , at this time produced this Simon the authour and contriver of so much mischief , that he might be the great Antagonist of the divine Apostles of our Saviour . But the Divine and Celestial grace , which is always assistant to its Ministers , by their appearance and presence soon quenched the flame , enkindled by the devil , humbling and depressing by them all haughtiness and swelling pride that exalted it self against the knowledge of God. Wherefore , neither the devices of Simon , nor of any other which then were hatch't , became any ways prevalent during the age of the Apostles . For the splendour of the Truth vanquished and prevailed against all machinations ; and the power of the divine Word , which had newly enlightned mens minds from heaven , did both flourish upon earth , and also was conversant and did effectually cooperate with the Apostles . Straightway therefore the foresaid Impostour , having the eyes of his mind blinded by a divine and wonderful splendour and light , as soon as he was detected by the Apostle Peter in Judea in what he had wickedly committed , took a great journey over sea , and fled from the Eastern to the Western parts : concluding that he could no other way live freely , and according to his own mind . Arriving at Rome , by the help and assistance of a devill a there lying in wait , he in a short time so far perfected his attempt , that the inhabitants of that City set up an Image to him and worship't him as God. But all succeeded not long according to his mind . For soon after , in the reign of Claudius , the benign and most endearing providence of God brought Peter , that valiant and great Apostle , for courage chief of all the rest , to Rome against this mighty destroyer of mankind , who , as a stout Leader of God , armed with celestial weapons , brought that precious merchandise of intelligible light from the East to those that dwelt towards the West : declaring to them that Light and Doctrine comfortable to the soul , to wit , the publication of the Kingdom of heaven . CHAP. XV. Of the Gospel according to Mark. WHen therefore he had published to them the divine Word , immediately the power of Simon was extinct , and , together with the man a himself , destroyed . But so great a lustre of Pietie enlightned the minds of them that were the hearers of Peter , that they thought it not sufficient barely to hear him once , nor were contented to have received the publication of the doctrine of the celestial Word by word of mouth and unwritten . Therefore they earnestly entreated Mark , Peters follower , whose Gospel is at this day extant , that he would leave with them some written Record of that doctrine they had heard . Neither did they desist till they had prevailed with the man ; and thus they gave the occasion of writing that Gospel , which is called the Gospel according to Mark. When the Apostle Peter understood by the Revelation of the holy Spirit what was done , he was much delighted with the ardent desire of the men , and confirmed that writing by his Autority , that so thenceforward it should be read in the Churches . b Clemens in his sixth Book of Institutions relates this passage . To whom the Bishop of Hierapolis , by name Papias , may be added as a witness . Furthermore , Peter mentions Mark , in his former Epistle , which , as they say , was written at Rome ; Peter himself does intimate thus much ( calling Rome by c a figure Babylon ) in these words , * The Church that is at Babylon elected together with you , saluteth you , and so doth Marcus my son . CHAP. XVI . That Mark first Preached the knowledge of Christ to the Egyptians . BUt this Mark a going into Egypt is reported to have been the first publisher there of the Gospel he had written , and to have setled Churches in the very City of Alexandria . And furthermore , that so great a multitude both of men and women , who there embraced the faith of Christ , professed from the very beginning so severe and so philosophical a course of life , that Philo vouchsafed in his writings to relate their converse , their Assemblies , their eating and drinking together , and their whole manner of living . CHAP. XVII . What Philo relates of the Ascetae in Egypt . IT is reported that this Philo in the times of Claudius came to be familiarly acquainted with Peter at Rome , who then Preached the Word of God there : neither is this unlikely . For that work of his , of which we speak , being by him elaborated a long time after , does manifestly contain all the Ecclesiastical Rules which are to this present observed among us . And seeing he describes evidently the lives of the a Ascetae amongst us , he does make it sufficiently perspicuous that he did not onely see , but also very much approve of and admire the Apostolical men of his time , who being , as it is probable , originally Jews , upon that account did then observe in a great measure the Judaical Rites and customes . First of all therefore , in that Book which he intituled , Of Contemplative life , or , of Suppliants , having professed that he would insert nothing disagreeable to truth , or of his own head , into that account which he was about to give , he says that the men were called b Therapeutae , and the women that were conversant among them Therapeutriae : And he adjoyns the reason of that appellation , either because like Physitians they healed the mindes of those that resorted to them , curing them of their vitious affections , or because they worshipped the Deity with a pure and sincere service and adoration . Further , whether Philo himself gave them this name , devising an appellation agreeable to the manners and dispositions of the men ; or whether they were really so called from the beginning , the name of Christians having not yet been every where spread and diffused , it is not necessary positively to affirm or contend about it . But he attests that in the first place they part with their goods ; saying that as soon as they betake themselves to this course of Philosophizing they put over their wealth and possessions to their relations . Then , casting away all care of wordly matters , they leave the Cities , and make their aboad in gardens and solitary places ; well knowing the conversing with men of a different and disagreeing perswasion to be unprofitable and hurtfull . Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent ardour of faith , endeavouring to emulate the Prophetical severe course of life . Therefore in the * Acts of the Apostles ( which contain nothing but the perfect truth ) it is shewed , that all the disciples of the Apostles selling their possessions and goods , divided the price among the brethren according as every one had need , that so there might not be any indigent person among them . For as the Word says , as many as were possessours of lands or houses sold them , and brought the prizes of the things that were sold and laid them down at the Apostles feet : and distribution was made unto every man according as he had need . After Philo has attested the very same things with these , of the Therapeutae , he adds thus much farther concerning them , word for word saying , This c sort of men indeed is diffused far and wide over the whole world . For it was requisite that both Greeks & Barbarians should be partakers of so excellent a benefit . Egypt especially is full of them , throughout all its divisions , but most of all about Alexandria . But from all places the principal of them retire themselves into a most commodious place above the Lake Maria , situate upon a little rising hill , excellently well seated both for wholsomeness of air and safe conveniency of abiding , as into the Country of the Therapeutae . Then , after he has described their houses , after what manner they were built , he speaks thus of the Churches they have in divers places . In every house there is a Chappel called a Semnaeum , and Monasterium , in which alone by themselves they perform the mysteries of an holy life . They bring in thither neither meat nor drink , nor any corporal provisions or necessaries ; but onely the Law , and the divine Oracles of the Prophets , and Hymns and such like , whereby knowledge and piety are increased and perfected . And a little after , he says : All the interval of time from Sun rising to the Evening they spend in meditations of Philosophie : For reading the holy Scriptures , they Philosophize after their Country way , and expound allegorically . For they suppose that the words are onely notes and marks of some things of a mystical nature , which are to be explained d figuratively . They have e writings of some ancient persons , who have been heretofore famous leaders of their Sect , and have left them many Monuments of that learning which consists in dark and secret expressions , which they , using as original platforms , doe imitate thereby that course of study . These certainly seem to be words of such a man as had heard some of our Religion expounding the holy Scriptures . And it is very likely that the writings of those ancient persons , which he says they had , were the Gospels and writings of the Apostles , and certain expositions of the ancient Prophets , of which sort many are contained both in other Epistles of Paul , and also in that written to the Hebrews . Afterwards Philo thus writeth concerning the new Psalms composed by them . They do not onely spend their time in contemplation , but they f compose Songs and Hymns to the praise of God of all sorts of meeter and musical verse , which they write in grave and seemly rhymes . He relates many other things of them in that Book I mentioned : But I judged these fittest to be selected and pickt out , in which certain marks of Church discipline are proposed . But if any one shall think what Philo here says to be in no wise proper to the Evangelical politie , but may be adapted to others besides those I have mentioned ; he will certainly be convinced by Philo's following words ; in which , if he shall duely weigh the matter , he will receive a most undoubted testimony of this thing . Now he writes thus : Having first laid temperance as a certain foundation , they build thereupon the other Virtues . For none of them takes either meat or drink before Sun set : for they hold it requisite to spend the day in the study of Philosophy , and the night in making necessary provision for the body . Therefore they allot the whole day to study , but allow a very small portion of the night for bodily provision . Some of them forget to eat for three days together , so great is the desire of knowledge that possesses them . But some others of them are so well pleased with , and feed so richly and deliciously upon the banquets of Wisdom , which sets before them wholsome precepts as a most sumptuous feast , that they are wont scarce to tast any necessary food in twice that space , to wit , in six days time . We suppose these words of Philo to be evidently and without all doubt spoken concerning those of our Religion . But if after all this any one shall still persist in a peremptory denyal of these things ; he will at length recede from his obstinate difficulty of belief , being perswaded to submit to such manifest demonstrations as are no where to be found but in the Christian Religion , composed according to the rule of the Gospel . Philo says further therefore , that among these men , of whom we speak , there are certain women conversant , many of which continue Virgins being old ; not out of necessity , like some of those amongst the Grecian Priests , but voluntarily preserving their chastity out of an ardent affection to and desire of wisdom ; in the embraces and familiarity whereof they earnestly affect to spend their lives ; having despised all bodily pleasures , and desiring earnestly not a mortal issue , but an immortal ; which that mind onely that loves and is beloved of God can of it self bring forth . After many other expressions , he speaks yet more plainly thus , Their Expositions of holy Writ are figurative by way of Allegories . For these men suppose the whole Law to be like a living creature ; the bare words whereof are , as it were the Body , and the invisible sense , that lies hid under the words , resembles the soul. Which sence this Sect have and doe make it their Religion earnestly to search into and contemplate , beholding in the words , as in a glass , the admirable● beauty of the meaning . There is no necessity of adding farther here an account of their Assemblies , of the distinct apartments of their men and women , and of their several studies and holy exercises , now in use amongst us , more especially about the feast of our Lords Passion , when we are wont to practise them in fastings , watchings , and attentive reading of holy Scriptures . All which the man we have so often mentioned , does relate in his writings accurately , after the same manner in which we onely at this time observe them : Especially he mentions the g Vigils of the great Solemnity , the holy exercises therein , and the Hymns we are wont to recite . And how , when one has begun to sing a Psalm harmoniously and gravely , the rest , silently hearkening , doe after sing out in Chorus the latter parts onely of the verses . And how throughout those days lying in straw upon the ground , they wholly abstain from wine ( as he has said in these express words ) and eat nothing that has bloud in it : water is their onely drink , and their food is bread with salt and hyssop . Farther he describes the order and degrees of their Governours , to wit , h those who perform the Ecclesiastical Offices , then the Ministrations of the Deacons , and lastly the Episcopal presidency over all . He that desires to know these things more accurately , may be therein informed from the fore-mentioned History of Philo. It is therefore apparently evident to every one , that Philo writing thus , did mean thereby those first Preachers of the Evangelical doctrine , and the discipline , at the beginning delivered by the Apostles . CHAP. XVIII . What writings of Thilo's have come to our hands . MOreover this Philo being a man of a fluent utterance , and abundant in sentences , also lofty and high in contemplations upon the holy Scrip●ures , compiled a divers and variable exposition of the sacred Volumes of holy Writ : partly explaining in a fit and agreeable series and order , the subject matter of the things contained in Genesis , which he entitled The Allegories of the Holy Laws : and partly making particular and distinct explications of those Chapters in Scripture which contain any thing in them that is dubious , with objections thereupon and solutions thereof ; which also he fitly entitled Questions & Solutions upon Genesis and Exodus . There are besides elaborate tracts of his peculiarly written concerning certain Problems ; such as are , two Books Of Husbandry , and as many of Drunkenness , and some others having different and fit Titles : Such is that , a Of the things which a sober mind prayeth for , and which it detesteth ; and that , Of the confusion of Languages ; and that , Of b flight and invention ; and that , Of Assemblies upon account of obtaining Learning : and concerning this subject , Who is the Heir of Divine things , or , of division into parts equal and their contraries : and also that , Of the three Virtues which with others Moses wrote of . Besides , that , Of them whose names are changed , and for what reason they are changed ; in which Book he says , he wrote Of Testaments the first and the second . There is also another Book of his , Of Removals in journey , or shifting of places , and of the life of a wise man perfected according to righteousness , or , Of unwritten Laws , and also , Of Giants , and , that God is immutable ; also , c That Dreams are sent from God , according to the opinion of Moses five Books . And thus many are the Books he wrote on Genesis which have come to our hands . We have also known five Books of his , of Questions and Solutions upon Exodus ; and also that , of the Tabernacle , and that , of the Decalogue , and those four Books , of those Laws which in specie have reference to the chief heads of the Decalogue ; and that , of those beasts fit for sacrifice , and , what be the kinds of sacrifices ; and that , of the rewards and punishments propounded in the Law as well to the Good as to the Evil ; and , of curses . Besides all these there are extant of his particular Books , as that , Of d Providence , and a discourse compiled by him ; e Of the Jews , and , of the man leading a Civil life ; also , Alexander , or , That Brutes are endowed with Reason . Besides , of this , That every wicked man is a slave , to which follows in order this Book , That every man studious of Virtue is free . After these he compiled that Book , Of contemplative life , or , of suppliants , out of which we have cited those things concerning the lives of the Apostolical men . Also , The interpretations of the f Hebrew names in the Law and in the Prophets , are said to have been done by his diligence . This Philo , coming to Rome in the time of Caius , wrote a Book of Caius's hatred of God , which , by way of Scoff and Ironie , he entituled , Of Virtues ; which Book , it s said , he rehearsed before the whole Roman Senate in the time of Claudius ; and the piece was so taking , that his admirable works were thought worthy to be dedicated to the publick Libraries . At the same time , when Paul travelled from Jerusalem round about to Illyricum , g Claudius expelled the Jews from Rome . h At which time Aquila and Priscilla , with other Jews , departing from Rome , arived in Asia , where they conversed with Paul the Apostle , then confirming the foundations of those Churches there newly laid by him . Even the Holy book of the Acts teacheth us these things . CHAP. XIX . What a Calamity befell the Jews at Jerusalem on the very day of the Passover . BUt Claudius yet ruling the Empire , there happened to be so great a tumult and disturbance at Jerusalem on the feast of the Passover ▪ that there were a thirty thousand Jews slain , being those onely who by force were prest together about the gates of the Temple and troden under foot by one another . So that that Festival was turned into mourning over the whole Nation , and Lamentation throughout every family . Thus much also Josephus relates almost word for word . But Claudius made Agrippa , the son of Agrippa , b King of the Jews ; having sent c Felix Procuratour of the whole country of Samaria and Galilee , and also of the Region beyond Jordan . And when he had raigned thirteen years and eight months , he dyed , leaving Nero his successour in the Empire . CHAP. XX. What was done at Jerusalem in the Reign of Nero. NOw in Nero's time , Felix being Procuratour of Judea , Josephus relateth in the twentieth Book of his Antiquities , that there was again a Sedition of the Priests one against the other , in these words : There arose also a Sedition of the chief Priests , against the Priests and the chief of the people of Jerusalem . And each of them forming for themselves a company of most audacious fellows and such as indeavoured to make innovations , behaved themselves as Captains ; and encountring they railed against each other , and threw stones at one another . There was no body to rebuke them ; but , as in a City destitute of a Governour , these things were licentiously done . And so great impudence and presumptuous boldness possessed the chief Priests , that they dared to send their servants to the threshing floors , and take the Tythes due to the Priests . Whence it came to pass that the poorest of the Priests were seen to perish for want of sustenance . In such sort did the violence of the Seditious prevail over all justice and equity . And again the same writer relates that at the same time there arose a sort of theeves in Jerusalem , who in the day time , as he says , and in the very midst of the City , killed those they met with ; but especially on the Festivals , being mixt among the croud , and hiding little daggers under their garments , they stab'd the most eminent a Personages ; and when they fell , these murtherers would dissemble themselves to be of the number of those that grieved . Whereby they were undiscovered , because of the good opinion all men had of them . And first , he says , Jonathan the High Priest was killed by them , and after him many were slain daily , and he says , the fear was more grievous than the calamity , in that every one , as in war , hourly expected death . CHAP. XXI . Of that Egyptian who is mentioned in the Acts of the Apostles . AFter these things Josephus adds , having interposed some other words ; But the Egyptian false prophet annoyed the Jews with a greater mischief than these . For he , coming into the Country , being a Magician , and having gotten himself the repute of a Prophet , gathered together about thirty thousand men such as he had seduced ; and leading them out of the wilderness to the mount called the mount of Olives , prepared by force from thence to enter Jerusalem ; and , having vanquished the Roman guards , to seize the principality over the people , resolving to make them his guard who together with him by violence entred the City . But Felix prevented his attempt , having met him with the Roman Souldiers ; and all the people joyned their assistance in repelling his injurious violence . So that , the Assault being made , the Egyptian fled with a few , and most of his party were slain and taken prisoners . These matters Josephus relates in the second Book of his History ; and its worthy our a observing , together with what is here related of this Egyptian , those things which are declared of him in the Acts of the Apostles : There , in the time of Felix it is said by the chief Captain at Jerusalem unto Paul , when the multitude of the Jews raised a tumult against him ; * Art not thou that Egyptian which before these days madest an uproar , and leddest into the wilderness b four thousand men that were murtherers ? But thus much concerning the times of Felix . CHAP. XXII . How Paul , being sent bound from Judea to Rome , having made his defence , was wholly acquitted . BUt Festus is by Nero sent as successour to this Felix : in whose time Paul having pleaded for himself is carried bound to Rome ; Aristarchus was with him , whom somewhere in his Epistles he deservedly stiles his fellow prisoner : And Luke , who committed to writing the Acts of the Apostles , concluded his History here , having shewed that Paul lived two full years at Rome , enjoying in a great measure his liberty ; and , that he Preached the Word of God , no man forbidding him : Then , having made his defence , it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching ; and that , coming the second time to the same City , he ended his life by martyrdome in this Emperours Reign . At which time , being in bonds , he wrote the second Epistle to Timothy , signifying therein both his former defence , and also his approaching death . Take his own Testimonie hereof . At my first answer , says he , no man stood with me , but all men forsook me , I pray God that it may not be laid to their charge : notwithstanding the Lord stood with me , and strengthened me , that by me the Preaching might be fully known , and that all the Gentiles might hear ; and I was delivered out of the mouth of the Lion. By which words he makes it plainly evident , that at the first time , that his Preaching might be fulfilled , he was delivered out of the mouth of the Lion ; speaking , as it was likely , of Nero , because of his cruelty . a But afterwards he has not added any thing like unto these words [ He shall deliver me out of the mouth of the Lion : ] for by the Spirit he saw that his end was now near at hand : wherefore , having said [ and I was delivered out of the mouth of the Lion ] he adds this [ The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom ] evidently signifying that his martyrdom was at hand ; which he more plainly foretels in the same Epistle , saying , For I am now ready to be offered , and the time of my departure is at hand . Moreover in this second Epistle to Timothy , he manifestly declares , that onely Luke was then with him when he wrote it ; but , at his first answer , that not so much as he was with him then . Whence 't is aggreable to reason to think , that Luke concluded the Acts of the Apostles at that time , having continued the History so long as he accompanied Paul. These things we have spoken , that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome ; which Luke mentions . For its likely , that Pauls Apology for his opinion was more easily admitted by Nero , he behaving himself more mildly at the beginning of his Empire ; but proceeding afterwards to the commission of most horrid and villanous Acts , those things against the Apostles together with many other persons , were by him taken in hand . CHAP. XXIII . How James , called the brother of the Lord , was Martyred . MOreover Paul having appealed to Caesar , and being by Festus sent to Rome ; the Jews , who had plotted a design against him , being now disappointed of their expectation , set upon James the brother of the Lord , to whom the Episcopal seat at Jerusalem was given by the Apostles : and of this sort were their villanous practises against him : Leading him forth publickly , they required him to renounce the faith of Christ before all the people . But when he , contrary to the expectation of all , had spoken freely and with a greater boldness than they looked for , before the whole multitude , and had confessed that our Lord and Saviour Jesus Christ was the Son of God ; being no longer able to endure the Testimony of the man , they slew him who was believed by all to be a most just person , by reason of that singular eminence he arrived to , in his leading a Philosophical and pious course of life ; taking the vacancy of the Government as a fit oportunity for this their Licentiousness . For Festus being at that time dead in Judea , that Province was without a President and Procuratour . Now the manner of this James's death , the words of Clemens before quoted by us have manifested ; he having declared , that he was cast headlong from the battlement of the Temple , and beaten to death with a club . But moreover , a Hegesippus , being one of those who were of the first succession after the Apostles , does in the fifth Book of his Commentaries most accurately relate these things concerning this James , speaking after this manner : James , the brother of our Lord , undertook , together with the Apostles , the Government of the Church ; That James who was surnamed the Just by all even from the times of our Lord untill ours . For many were called by the name of James ; but this man was holy from his mothers womb . He drank neither wine , nor strong drink ; nor eat any creature wherein there was life . There never came Rasour upon his head ; he anointed not himself with oyl , neither did he use a Bath . To b Him onely it was lawfull to enter into the Holiest of Holie's : He wore no woollen , but linnen garments ; and went into the Temple alone , where he was found upon his knees , making supplication for the forgiveness of the people : in so much that his knees were become hard and brawny , like those of a Camel , by reason of his continual kneeling to worship God , and to make supplication for the remission of the people . Wherefore , upon account of his most eminent righteousness he was called Justus and c Oblias , which signifies in English , the defence and righteousness of the people , as the Prophets declare concerning him . Therefore certain men of the d seven Heresies among that people of the Jews , which we have before written of in our Commentaries , asked him , which is the e gate of Jesus ? And he said , that That Jesus was the Saviour . Some of them believed that Jesus was the Christ : but the forementioned Sects believed neither the f Resurrection , nor that he was to come to reward every man according to his works . But as many as believed , believed by the means of James . Therefore , many of the chief men believing , there was a commotion among the Jews , and Scribes and Pharisees , who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him , we beseech thee restrain the people , for they are in an errour concerning Jesus , supposing him to be the Christ ; we entreat thee , perswade all those that come together at the day of the passover , that they may think aright concerning Jesus : For we all put our confidence in thee ; and we and all the people bear thee witness that thou art just , and respectest not the person of any man : perswade the multitude therefore that they be not deceived about Jesus : for we and all the people put our confidence in thee : stand therefore upon the battlement of the temple , that from on high thou mayest be conspicuous , and thy words readily heard by all the people ; for upon account of the passover , all the tribes , together with the g Nations are come together . Therefore the foresaid Scribes and Pharisees placed James upon the battlement of the Temple , and cried out to him , and said , O Justus ! whom we all ought to put our confidence in ; because the people are mislead after Jesus who was crucified , declare to us , which is the gate of Christ who was crucified : and he answered with a loud voice , Why do ye question me about Jesus the Son of man ? He even sits in heaven at the right hand of great power , and will come in the clouds of heaven . Now when many were fully satisfied and confirmed and glorified God for this Testimony of James , and cryed , saying , h Hosanna to the i Son of David , then the same Scribes and Pharisees said again to one another , we have done ill in exhibiting such a Testimony to Jesus ; but let us go up and cast him down , that so the people being terrified may not give credit to him . And they cried out , saying , O , O , even Justus himself is also seduced . And they fulfilled that which was written in Esaiah . k We will destroy the righteous , for he is troublesome to us ; wherefore they shall eat the fruit of their doings . They went up therefore and cast down Justus , and said amongst themselves , Let us stone James the Just ; and they began to stone him , for he was not fully dead after his fall , but turning he kneeled , saying , I intreat thee , O Lord God the Father , forgive them , for they know not what they doe . As they were thus stoning of him , one of the Priests of the sons of Rechab the son of l Rechabim , testifyed of by Jeremy the Prophet , cried out , saying , m cease , what doe ye ? Justus prays for us . And one of them , being one of the Fullers , took a leaver , with which he used to squeeze garments , and smote Justus on the head ; and so he was martyred . n And they buried him in that place , and o his Grave-stone as yet remains neer the Temple . This man was a true and substantial witness both to Jews and Gentiles , that Jesus was the Christ : and soon after Vespasian beset Judea round about , and took the Jews captive . These things Hegesippus having related fully and largely , does therein agree with Clemens . But James was a person so admirable , and so much cried up amongst all men for his righteousness , that the most sober men of the Jews were of opinion that this was the cause of the siege of Jerusalem , which immediately followed upon his Martyrdome : and that this siege befell them upon no other account than that audacious villany committed against this James ; Josephus therefore was not afraid to testifie this in writing , declaring himself in these words : These things befell the Jews in the way of revenge for James the Just , who was the brother of Jesus called Christ ; because the Jews had murthered him , being a most righteous person . And the same Authour in the twentieth Book of his Antiquities , relates his death in these words : Caesar , being certified of Festus his death , sent Albinus Procuratour into Judea : But Ananus the younger , who as we said before had gotten the High-priesthood , was a man as to his disposition rash and excessively bold : he embraced the Sect of the Sadduces , who in matters of judgment are cruell above all the Jews , as we before manifested . Ananus therefore , being such an one as we have described him to be , supposing he had a fit opportunity , in that Festus was dead , and Albinus yet upon his journey , called an Assembly of the Judges ; into which he caused the brother of Jesus called Christ ( whose name was James ) with certain others to be brought , whom he accused as violatours of the Law , and so delivered them up to be p stoned . But as many as seemed to be the mildest and most modest in the City , and who were the strictest observers of the Law , were very much offended hereat ; and sending privately to the King , they intreated him to write to q Ananus ▪ to warn him that he should not any more attempt any such thing . For that he had not done this first fact regularly and legally . And some of them also went to meet Al binus journeying from Alexandria , and informed him , that it was not lawfull for Ananus without his consent to assemble the Sanhedrim . Albinus being induced to believe what they said , wrote in great anger to Ananus , threatning that he would punish him . And King Agrippa for this very thing took the High-priesthood from him , which he had held three months , and constituted Jesus the son of r Dammaeus High-priest . Thus much concerning James , whose the first of those called the general Epistles is reported to be . But you must know it is suspected to be spurious . Therefore not many of the Antients have made mention of it , like as neither of that called Jude , being also one of the seven , termed the general Epistles : Yet notwithstanding we know , that these with the rest have been publickly read in most Churches . CHAP. XXIV . How , after Mark , Annianus was constituted the first Bishop of the Church of the Alexandrians . BUt Nero being in the eighth year of his reign , Annianus , the first after Mark the Apostle and Evangelist , succeeded in the publick charge of the Church at Alexandria ; b being a man beloved of God , and in all respects admirable . CHAP. XXV . Of the persecution in the time of Nero , in which Paul and Peter were for Religion graced with Marty dome at Rome . THe Empire being now confirmed to Nero , he , giving his mind to the commission of nefarious facts , armed himself against the very worship of the supream God. Indeed , how wicked a person he was , our present leisure will not permit us to describe . But , in as much as many have related in most accurate Treatises those things that were done by him , he that is desirous , may from thence see the cruelty and insolent rage of the man. Whereby having without all consideration destroyed an infinite number of men , he arrived to such an height of murdering cruelty , that he forbore not his most familiar and most beloved friends ; but slew his mother and his wife , with innumerable others that were related to him , as if they had been enemies and adversaries , by sundry kinds of death . This indeed also ought together with the rest to have been ascribed to him as one of his titles , That he was the first of the Emperours that demonstrated himself to be an Adversary to the worship due to God. Thus much again Tertullian the Roman does record , saying , after this manner : a Consult your Records . There you will find that Nero was the first , who with the Imperial sword raged against this Sect then greatly flourishing at Rome . But we even boast of such a beginner of our persecution . For he that knows him , may understand that nothing but some great Good was condemned by Nero. Thus therefore this man , being proclaimed the first and chiefest enemie of God , set upon slaughtering the Apostles . Wherefore they relate that in his time Paul was beheaded at Rome , and also Peter crucified . And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story . In like manner , even an b Ecclesiastical man , by name Caius , who flourisht in the time of Zephyrinus Bishop of Rome , and wrote against Proclus a great defender of the opinion of the Cataphrygians , says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited : I am able to shew the Trophies of the Apostles : For if you would go to the c Vatican , or to the way Ostia , you will find the Trophies of those who founded this Church . And that they both suffered Martyrdome at the same time , Dionysius Bishop of Corinth , writing to the Romans , doth thus affirm : So also you , d by this your so great an admonition , have joyned together the plantation both of the Romans , and also of the Corinthians , made by Peter and Paul. For both of them coming also to our City of Corinth , and having planted us , did in like manner instruct us . Likewise they went both together into Italy , and , having taught there , suffered Martyrdome at e the same time . And thus much I have related , that the History hereof might be yet farther confirmed . CHAP. XXVI . How the Jews were vexed with innumerable mischiefs , and how at last they entred upon a war against the Romans . a MOreover Josephus , discoursing at large about the calamities that happened to the whole Jewish nation , makes it manifest in express words , amongst many other things , that a great number of the most eminent personages amongst the Jews , having been cruelly beaten with scourges , were crucified even in Jerusalem by the command of Florus . For it happened that he was Procuratour of Judea , when the war at first broke out , in the twelfth year of Nero's Reign . Afterwards , he says , that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria , those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies , without all commiseration : In so much that a man might see the b Cities filled with dead bodies that lay unburied ; and the aged together with the infants cast forth dead , and women not having so much as any covering upon those parts which nature commands to be concealed : and the whole c Province was full of unspeakable calamities : But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated . Thus much Josephus relates word for word . And such was the posture of the Jews affairs at that time . THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture : the holy Apostles and disciples of our Saviour , being dispersed over the whole world Preached the Gospel . And Thomas , as Tradition hath it , had Parthia allotted to him ; Andreas had Scythia ; John Asia , where after he had spent much time , he died at Ephesus : Peter , 't is probable , Preached to the * Jews a scattered throughout Pontus and Galatia , and Bithynia , Cappadocia and Asia . Who , at last coming to Rome , was crucified with his head downwards ; for so he desired to suffer . It is needless to say any thing of Paul ; who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum , at last suffered Martyrdome at Rome in the time of Nero. Thus much b Origen declares word for word in the Third Tome of his Expositions on Genesis . CHAP. II. Who First Presided over the Roman Church . AFter the Martyrdome of Paul and Peter , Linus was the First that was elected to the Bishoprick of the Roman Church . Paul , writing from Rome to Timothy , makes mention of him in the salutation at the end of the Epistle ; saying , * Eubulus gr●●teth thee , and Pudens , and Linus , and Claudia . CHAP. III. Concerning the Epistles of the Apostles . INdeed , one Epistle of Peter's , called his First , hath by general consent been received as genuine ; For that the worthy Antients in former ages quoted in their writings , as being unquestionable and undoubted . But as for that called his a Second Epistle , we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament . Yet , because to many it seemed usefull , 't was diligently read together with the other Scriptures . But the Book called his Acts , and the Gospel that goes under his Name , and that Book termed his Preaching , and that stiled his Revelution , we know these have in no wise been accounted genuine writings : because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them . But in the procedure of our History we will make it our chief business to shew , together with the successions , what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious : likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine , and also what concerning those that are not such . And thus many are the writings ascribed to Peter , of which I have known onely one Epistle accounted to be genuine , and universally acknowledged as such by the Antients . But of Pauls there are fourteen Epistles manifestly known , and undoubted . Yet it is not fit we should be ignorant , that some have rejected that to the Hebrews , saying , it is by the Roman Church denied to be Pauls . Now what the Antients have said concerning this Epistle , I will in due place propose . But as for those Acts that are called his , we have been informed from our Predecessours , that they are not accounted as unquestionable and undoubted . And whereas the same Apostle , in his Salutations at the end of his Epistle to the Romans , makes mention among others , of one Hermas , who ▪ they sa●● is Authour of that Book entitled Pastor ; you must know that that Treatise also has been questioned by some ; upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine : But by others it has been judged a most usefull Book , especially for such as are to be instructed in the first rudiments of Religion . Whereupon we know it is at this time publickly read in Churches ; and I do find that some of the most Antient writers doe quote it . Let thus much be spoken in order to a representation of the Holy Scriptures , to discriminate those Books , whose authority is in no wise contradicted , from those that by general consent are not acknowledged as genuine . CHAP. IV. Of the first Succession of the Apostles . THat Paul therefore , Preaching to the Gentiles , laid the foundations of those Churches from Jerusalem and round about unto Illyricum , is manifest both from his own * words , and also from what Luke has related in the † Acts. Likewise in what Provinces Peter , Preaching the Gospel of Christ to those of the Circumcision , delivered the doctrine of the New Covenant , is sufficiently apparent from his own † words out of that Epistle of his , which , we have said , is universally acknowledged as genuine ; which he wrote to the Jews that were dispersed throughout Pontus and Galatia , Cappadocia , and Asia , and Bithynia . Now how many and what sincere followers of them have been approved as sufficient to take the charge of those Churches by them founded , it is not easie to say ; except such and so many as may be collected from the words of Paul. For he had very many fellow labourers , and , as he termed them fellow souldiers ; many of which were by him vouchsafed an indeleble remembrance , he having in his own Epistles ascribed to them an everlasting commendation . But Luke , enumerating , in the Acts , the disciples of Paul , makes mention of them by name . Moreover , Timothy is reported to have been the first that was chosen to the Bishoprick of the Ephesian Church : as also Titus , of the Churches in Or●●t . Luke , by original extract an Antiochian , by profession a Physitian , for the most part accompanied Paul ; and being diligently conversant with the rest of the Apostles , has left us , in two Books written by divine inspiration ▪ Lessons that are medicinable for our souls , which he pr●●ured of them . The one is the Gospel , which he * professes he wrote even as they delivered it unto him , who from the beginning were eye witnesses and Ministers of the Word , in all which things , he says , he had perfect understanding from the very first . The other is the Acts of the Apostles , which Treatise he composed now not of such passages as he had received by report , but of what he had seen with his own eyes . They say also that Paul was wont to mean the Gospel according to Luke , when , speaking , as it were of his own Gospel , he says , † According to my Gospel . Of the rest of the followers of Paul , Crescens is by the Apostle himself declared to be one ; who was sent by him into a Gallia . Linus also ; whom in his second Epistle to Timothy he mentions to be at Rome with him , who was before manifested to have been the first that was chosen to the Bishoprick of Rome , after Peter . Clemens also , who was likewise constituted the third Bishop of Rome , is attested by Paul himself to have been his fellow labourer , and companion in sufferings . Furthermore , that Areopagite ( by name Dionysius , whom Luke in the Acts records to have been the first that believed after the Sermon made by Paul to the Athenians in b Areopagus ) another Dionysius , one of the Antients , a Pastour of the Corinthian Church relates to have been the first Bishop of the Athenian Church . But as we goe on with this work of ours , we will in due place declare the successions of the Apostles in their several times . Now we will proceed to that part of our History which follows in order . CHAP. V. Of the last Siege of the Jews after Christs death . AFter Nero , who held the Government thirteen years , Galba and Otho having reigned a year and six months ; Vespasian grown famous in the wars against the Jews , was made Emperour in Judea , being proclaimed by the Army there . He therefore going immediately to Rome , committed the management of the war against the Jews to his son Titus . Moreover , after the Ascension of our Saviour , when the Jews , besides the audacious wickedness committed against him , had now contrived and executed very many cruel designs against his Apostles ; ( first Stephen being stoned to death by them ; then after him James the son of Zebedee and brother of John beheaded , and last of all that James who was first chosen into the Episcopal seat there , after our Saviours Ascension , Murthered according to the fore mentioned manner ; ) when the rest of the Apostles , were by innumerable wiles laid wait for to be put to death ; and being driven out of Judea , were gone to Preach the doctrine of the Gospel to all nations , assisted by the power of Christ who had said unto them ; * Goe and teach all Nations in my Name : And furthermore , when the whole congregation of the Church in Jerusalem , according to an Oracle given by revelation to the approved persons amongst them before the war , were commanded to depart out of the City , and inhabit a certain City ( they call it a Pella ) beyond Jordan ; into which when those that believed in Christ had removed from Jerusalem ; and when the holy men had as it were totally relinquished the Princely Metropolis of the Jews , and the whole Country of Judea : then at length divine vengeance seized them who had dealt so unjustly with Christ and his Apostles , and utterly destroyed that wicked and abominable generation from among men . But , how great calamities then befell the whole nation in every place , and how they especially who were inhabitants of Judea were driven to the extremity of misery ; and how many * Myriads of men , together with women and children , were destroyed by Sword and Famine , and by infinite other kinds of death ; and how many and what Sieges there were of the Jewish Cities ; and how great miseries and more than miseries they beheld who fled into Jerusalem it self , as into the best fortified Metropolis ; and also the manner and order of the whole war , and every particular action therein ; and how at length the abomination of desolation predicted by the Prophets was set up in the very Temple of God , heretofore famous , but now about to suffer all manner of pollution , and to undergoe its last destruction by fire : He that is desirous to know it , may accurately read all this in the History written by Josephus . But , how the same Writer relates , that a multitude of about thirty hundred thousand persons assembled together from all parts of Judea at the time of the passeover feast , were shut up in Jerusalem ( as it were , says he , in a prison ) I think it requisite to shew in those his own words . b For it was fit , that at that very time ( wherein they had killed the Saviour and Benefactour of all , Christ the Son of God , ) that in the same days , I say , they should be shut up as it were in a Prison , to receive that destruction from divine vengeance which awaited them . But I will omit the particular relation of those miseries which befell them , and their great sufferings by the Sword and otherwaies , and doe think it necessary to propose onely the Calamities of the Famine ; that so they who shall read this our work may from that part of their sufferings understand , that the divine punishment for their enormous impieties committed against the Christ of God did not long after light upon them . CHAP. VI. Of the famine that oppressed the Jews . COme on therefore , Let us again take the fifth Book of Josephus his History into our hands , and rehearse the Tragedy of those things then and there done . * Moreover ( says he ) for those that were rich to stay it was equally destructive . For they were slain for their wealth , under a pretence of their revolting to the enemy . Together also with the famine , the insolent rage of the seditious increased , and both those mischiefs daily grew more extreamly sharp and violent . Besides , there was no food any where openly to be seen : but they rushed violently into houses , and made a strict Search : and when they had found any , they beat the masters of the houses after a most cruel manner , because they denied they had any : but if they found none , they tortured them , as if they had most carefully hid it . Moreover , the bodies of the wretches were a certain sign whether they had any food or no : for those who were yet strong and lusty they supposed had plenty of provision ; but such as were already lean and macerated , they medled not with . For it seemed irrational to kill those that were ready to die for want of sustenance . Many also privately exchanged their estates , the richer sort for one measure of wheat , the poorer for one of barley : Then locking themselves up in the inmost recesses of their houses , some of them by reason of their excessive want of food , eat the unground corn ; others made bread of it after such a manner as necessity and fear advised them . Indeed there was no where any table furnished ; but they snatched the meat while it was raw from the fire , and a tore it from one another . The food was miserable , and the spectacle truly worthy of Lamentation ; in that the stronger sort got all , whilest the weaker bewailed their own condition . Famine doubtless is superiour to all the affections of the mind ; but nothing is so utterly destroyed by it , as is a dutifull and observant behaviour . For that which otherwise is worthy of a reverent regard , in this case ( to wit , in the necessity of famine ) is contemned . Therefore the wives tore the meat from their husbands , the children from their parents ; and , which was most exceedingly lamentable , the mothers snatcht it out of the very mouthes of their infants ; yea , they spared not to deprive them of those very drops of milk which were their onely sustenance to keep them alive , whilest their most beloved babes languished in their arms . And whilest they eat such food as this , they notwithstanding could not secure themselves from being discovered ; because the Seditious were every where at hand , preying upon them ; for when they at any time saw a house shut , that was a sign that those within were eating victuals ; and immediately breaking open the doors they rushed in , and squeezing the bits of meat even out of their very jaws , they took them away . The old men , who would not part with their food were beaten ; and the women which hid what they had in their hands were drawn about by the hair of the head . No compassion was shown to the hoary-head , or to infants ; but lifting up the little children on high , hanging at their morsels of meat , they dashed them against the pavement . Now to those , who prevented their incursion and before-hand devoured what they would by force have taken away , they were more inhumane , as if such had done them an injury . Moreover they invented cruel ways of torments for the searching out of provision ; for they stopped up the passage of the privities of those miserable men with the pulse called Orobos , and thrust sharp rods up their fundaments ; and to force any person to confess he had but one loa● of bread , or to extort from him a discovery of his having but one handfull of meal hidden , he underwent such torments as are most horrible to be heard . Now the tormentours themselves were not oppressed with hunger ; for it would have seemed less cruel for them to have done all this out of necessity : but they did it to exercise their outragious insolence , and to procure themselves provision for the following days . Those also , who by night crept out as far as the Roman watch to gather wild herbs and grass , they met ; and when they supposed they had now escaped the enemy , these men by force took from them what they had gotten . And when they often intreated , and by the most Sacred Name of God beseeched them to communicate some part of that to them which they had brought off with the hazard of their lives , they imparted nothing thereof to them ; yea , they were to look upon it to be a kindness , that they were not also killed , as well as robbed of what they had gotten . To this , after some other words , he adds , saying , The Jews , after they were hindred from going out of the City , were deprived of all hope of relief . And the famine encreasing extreamly , consumed the people throughout every house and family . The houses were filled with women and infants destroyed by the famine : and the narrow streets with dead old men : The children and young men as pale as ghosts wandred up and down the market places , and fell down whereever the distemper seized any of them ; neither were the sick able to bury their relations : and those who were strong were loath to undertake it , both upon account of the vast numbers of the dead , and also because of the uncertainty of their own condition . For very many dropt down dead upon those whom they were interring . Many also betook themselves to their Coffins or Sepulchres before death seized them . Neither was there mourning or lamentation in these calamities ; but the famine had suppressed every ones affection . And they who struggled with the very pangs of death , with dry eyes beheld those who went to rest before them . A profound silence and darkness loaden with death encompassed the City . But the theeves were more pernicious than all this : For they digged through into houses , now turned into burial places , and robbed the dead : and taking away the coverings from off the Corps , went out laughing . They also tried the b edges of their swords upon the dead bodies : and some of those that lay along , and yet alive , they ran through , to make trial of the sharpness of their weapons : But those that beseeched them to make use of their hand and sword upon them , by way of scorn they let alone to be destroyed by the famine . And every one of them that died , leaving the Seditious yet surviving , c fixed their eyes stedfastly upon the Temple . At first they gave command that the dead should be buried at the charge of the publick Treasury , not being able to endure the stench of the dead bodies : but afterwards being insufficient to continue so doing , they cast them from the walls into deep pits ; which Titus having viewed round , when he beheld them filled full with the dead , and a thick gore issuing from the putrified bodies , he sighed , and stretching forth his hands , called God to witness , that it was not his fact . To all this , after the interposition of some words , he adds , saying : I will not be afraid to declare what grief commands me to speak ; I think , had the Romans been slack to destroy those flagitious wretches , that either they would have been swallowed by the earth opening under them ; or that the City would have been drowned by an inundation ; or that , like Sodom , it would have been destroyed by lightning . For it had brought forth a generation of men by far more abominably impious than those , who had suffered such things . By reason therefore of the desperate outragiousness of those men , the whole body of the people was together with them destroyed . And in his sixth Book he writes thus : Of those who perished being destroyed by the famine throughout the City , the multitude was innumerable ; the afflictions that befell them cannot be uttered . For in every house , where there appeared but the least shadow of provision , there was fighting ; and such as were dearest friends strove one with the other , snatching from one another the miserable provisions of their life . Neither were those that dyed believed to expire for want of sustenance . But the theeves searched those that gave up the ghost , least any one having meat in his bosome should feign himself to die . The theeves themselves , empty and hollow for want of sustenance , wandred and hunted up and down like mad dogs , striking against the doors like drunken men ; and by reason of their stupified condition , breaking into the very same houses twice or thrice in one hour . Necessity made all things to be eaten : and what was unfitting to be given to the most sordid irrational creatures , they gathered up , and endured to eat . Therefore at the last they did not forbear to eat girdles and shooes : and pluck't the leather from off their Bucklers and eat it . The stumps of old hay were made food by some ; and others gathered the very ▪ stalks or small fibers of plants , and sold the least weight of them for four d Attick drachms . But what need I speak of the sharpness , and extremity of the famine , as to the eating things without life ? For I will declare such a fact , the like whereof is no where recorded either amongst the Grecians or Barbarians ; which may seem both horrid to be related , and also incredible to be heard . And indeed least I might seem to posterity to feign monstrous stories , I could very willingly leave this sad accident unmentioned ; but that I have innumerable witnesses thereof , to wit , men that are cotemporary with me : And besides , I should doe my Country a very frigid and inconsiderable kindness , should I goe about to conceal the rehearsal of what it really suffered . A woman , of the Region beyond Jordan , by name Mary , the daughter of Eleazar , of the village Bathezar , ( which word signifies , The house of Hyssop ) for descent and wealth eminent , flying with the rest of the multitude into Jerusalem , was there together with them besieged . All her goods , which she had taken with her out of the region beyond Jordan and brought into the City , the tyrants robbed her of . The remains of what she had , which was of greatest value and price , and what ever provision of food she could any way procure , the spearmen breaking in daily took from her . A most vehement indignation moved the woman ; and oftentimes she reviled and cursed those ravenous pillagers , and provoked them against her self . But when none of them could be either instigated by anger , or moved by compassion to kill her ; and she being grown weary of finding victuals for e others ; and provision being now no where to be found ; the famine also having entred her very bowels and marrow , and her anger being more exceedingly hot than the famine was sharp ; she took fury and necessity as her advisers , and in a hostile manner invaded Nature it self . And having snatched up her son , for she had a sucking child , Miserable Babe , said she , amidst these Wars , Famine and Sedition , for whom shall I preserve thee ? Amongst the Romans , if they let us live , we shall be slaves ; and the famine must precede that servitude ; but the Seditious are more mischievous than both those evils . Be thou therefore my food , a f fiend to take revenge upon the Seditious , and a story for men to talk of , which is onely yet wanting to compleat the calamities of the Jews . Having said this , she kills her son ; then roasting him she eat half of him ; the remainder she kept covered . The Seditious came immediately , and having smelt the horrible savour , threatned to kill her forthwith , if she would not bring out to them what she had provided : But she , answering that she had reserved a good part for them , uncovered the remains of her son . Horrour and astonishment of mind suddenly seized them ; and they stood benummed , as it were , with amazement at the spectacle . This , said the woman , is the son of mine own womb , and this mine own fact : Eat , for I have eaten of him already ; be not you more effeminate than a woman , or more compassionate than a mother . But if you are religious and abhor this my sacrifice , I have eaten the one half already , and let the rest also remain with me . After this they went out trembling , abashed at this very one thing , and with much adoe yielding to leave this food with the mother . Immediately the whole City was filled with the noyse of this detestable fact ; and every one setting before his eyes this unnatural deed was horribly afraid and trembled , as if it had been audaciously perpetrated in g his own house . And now all who were sorely pressed with the famine , earnestly hastned to die , and happy were they accounted , who were taken away by death before they heard and saw so great calamities . Such was the punishment the Jews underwent for their iniquity and impiety against the Christ of God. CHAP. VII . Of Christs predictions . BUt it is worth while to adjoyn hereunto the most true prediction of our Saviour , wherein he manifestly foretells these very things after this manner : * And ●o unto them that are with child , and to them that give suck in those days . But pray ye that your flight be not in the winter , neither on the sabbath-day : for then shall be great tribulation , such as was not since the beginning of the world to this time , no nor ever shall be . But the same writer adding together the whole number of those that were destroyed , says , that by the famine and by the sword an hundred and ten Myriads perished : And that the Seditious and the Theeves that were left , discovering one another , after the City was taken , were put to death : that the tallest and comeliest of the young men were reserved to adorn the Triumph : that of the rest of the multitude , such as were above seventeen years of age , were sent bound to the Mines in Egypt ; and that very many were distributed through the Provinces to be destroyed in the publick Shews by the sword and by wild beasts : that those who were under seventeen years of age were carried captive and sold ; and that the number of these onely amounted to a ninety thousand . These things were done after this manner in the second year of the Reign of Vespasian , agreeable to the presages and predictions of our Lord and Saviour Jesus Christ , who by his divine power foreseeing these things , as if they had been present , wept and lamented , according to the History of the Holy Evangelists , who have related his very words ; one while speaking as it were to Jerusalem it self : If thou hadst known ( said he , ) even thou at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . For the days shall come upon thee , that thine enemies shall cast a trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee : Then speaking concerning the people : For there shall be ( said he ) great distress in the Land , and wrath upon this people . And they shall fall by the edge of the sword , and shall be led away captive into all nations , and Jerusalem shall be troden down of the Gentiles , untill the times of the Gentiles be fulfilled : And again , When ye shall see Jerusalem compassed with Armies , then know that the desolation thereof is nigh . Now whosoever does compare the words of our Saviour with the rest of our Writers relations of the whole war , he cannot but with admiration confess the prescience and prediction of our Saviour to have been truly divine , and exceeding wonderfull . Therefore concerning those things which befell the whole Jewish nation after the salutary passion of Christ , and after those words , whereby the multitude of the Jews desired a thief and a murderer should be released from his punishment of death , and that the Prince of life should be destroyed , it is needeless to b add any thing to the relation given by Josephus . So much onely is requisite furthermore to be annexed , as may represent the endearing goodness of the most excellent providence of God , deferring the destruction of these men full forty years after their most audacious villany committed against Christ. During which space , many of the Apostles and disciples , ( and James himself the first Bishop there , he that was called the brother of the Lord ) being yet alive and making their abode in the City of Jerusalem , continued to be a most impregnable fortification to that place : divine visitation hitherto patiently forbearing them ; that , if peradventure they would yet repent of what they had done , they might obtain Remission and Salvation ; and to so great patience and forbearance , adding wonderfull signes from heaven foreshewing what was about to befall them unless they repented . Which signes , having been accounted worthy to be recorded by the foresaid * Writer , nothing hinders but we may here propose to those that shall look upon this our work . CHAP. VIII . Concerning the Prodigies that appeared before the War. LEt us then take the sixth Book of his History , and rehearse what is therein related by him in these words ; Therefore those Impostours , and such as feigned themselves to be sent of God , by their false perswasions deceived the wretched people at that time : So that they neither gave heed to , nor believed those evident Prodigies which foreshewed their desolation to be at hand . But being like persons thunderstruck , and having neither eyes nor understanding , they contemned and disregarded the forewarnings of God. First , a star in the likeness of a sword stood over the City ; and then a a Comet continued a whole year . Further also , when , before the revolt and the first beginnings of the war , the people were gathered together to the feast of unleavened bread , on the eighth day of the month April , at the b ninth hour of the night , so great a light shined round about the Altar and the Temple , that it seemed to be bright day ; and so continued for the space of half an hour : And this was judged by those that were unskilfull a good sign ; but by the c Scribes that were skilled in the Law , it was immediately concluded to portend those calamities which afterwards happened : And at the same Feast , a Cow , led to be sacrificed by the High-priest , brought forth a Lamb in the midst of the Temple . Also the Eastern gate of the inner Temple made all of brass , exceeding massy , and scarcely to be shut in the evening by twenty men , ( being made also very strong by vast iron hinges on which it moved , and having bolts that went into the ground a great depth , ) was seen to open of its own accord about the sixth hour of the night . d Not many days after the Feast , upon the one and twentieth of May , was seen a Ghost for Prodigiousness wholly incredible . But that which I am now about to say would seem an idle story , were it not related by those that saw it , and had not the subsequent calamities been answerable to such Prodigies . For before Sun-set there was seen in the Air over the whole Country , Chariots , and whole companies of Armed men , running up and down in the clouds , and investing Cities . Also at the Feast , called Pentecost , the Priests , as it was their manner , going by night into the Temple to perform their offices , reported that they perceived at first indeed a motion and heard a noise ; but that afterwards they heard a voice as of a great multitude , saying , Let us depart hence : But , what was more dreadfull than all this ; one Jesus , the son of Ananias , a country man of the ordinary rank , four years before the war , ( the City being then in perfect peace and in a flourishing condition ) coming to the Feast , in which it's customary for all to make tabernacles to the honour of God near the Temple ; on a sudden began to cry out with a loud voice : A voice from the East , a voice from the West , a voice from the four winds , a voice against Jerusalem and the Temple , a voice against the bridegrooms and the brides , a voice against all the people . This he went up and down crying , day and night throughout all the narrow streets and cross waies of the City . But some of the chief of the people were very much disturbed at this ominous cry , and , being highly incensed , took the man and beat him with many and also grievous stripes . But he neither spoke any thing for himself , nor said any thing in private to those that e beat him , but persisted crying those very words he did before . Then the f Magistrates , supposing ( as indeed it was ) that the man was moved by divine impulse , bring him to the Roman g President ; where being beaten with stripes till his very bones were bare , he neither intreated for himself , nor shed a tear . But to the utmost of his power changing his voice into a dolefull tone , he answered every stripe , Wo , Wo to Jerusalem . There is another thing also more wonderfull than this , which the same Writer relates , saying , that a Prophecy was found in the holy Scriptures comprehending thus much , to wit , that about that time one was to come out of their Country who should rule over the whole world ; which this Writer understood to have been fulfilled in h Vespasian . But he did not rule over the whole world , onely obtained the Roman Empire . This therefore may more justly be referred to Christ , to whom it was said by the father : * Desire of me and I shall give thee the Heathen for thine inheritance ; and the utmost parts of the earth for thy possession : And the † sound of whose Holy Apostles at the very same time went out into all Lands , and their words unto the ends of the world . CHAP. IX . Of Josephus , and the Writings he left . AFter all this , it is fit that we should not be ignorant of this same Josephus , who has given us so great assistance in the History we now have in hand , from whence , and of what stock he came . And he himself does manifest even this also , saying after this manner : Josephus the son of a Mattathias , a Priest of Jerusalem , who my self also at first fought against the Romans , and was by necessity forced to be present at what was done afterwards . This man was esteemed the most eminent person of all the Jews of those times , not onely by his own country men , but also by the Romans : insomuch that he was honoured with a Statue dedicated to him in the City of Rome , and the Books compiled by him were accounted worthy to be placed in the publick Library . He wrote all the Jewish Antiquities in twenty entire Books ; and the History of the Jewish war , in his own time , in seven Books ; which History he himself testifies , he put forth not onely in Greek , but also in his own Country language ; and He is worthy to be credited both in this , and in other things . There are also two other Books of his extant very worthy to be read , which are about the Ancientness of the Jews : in which he answers Apion Grammaticus who at that time wrote a b Volume against the Jews , and some others who had attempted to calumniate the c Antiquity and Laws of the Jewish Nation . In the former of these he sets forth the number of the Canonical Books of that called the Old Testament , which of them are among the Hebrews unquestionable and undoubted , as being received from antient tradition ; discoursing of them in these words . CHAP. X. How Josephus makes mention of the Holy Bible . THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another ; but onely a two and twenty , containing an Historical account of all times ; which are worthily believed to be divine . And five of these are the works of Moses , which comprehend both the Laws , and also a continued Series of the generations of men , and what was done by them from their first creation untill his own death . This space of time wants little of three thousand years . And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes , the Prophets , who succeeded Moses , wrote what was done in their Ages , in thirteen Books : The remaining four contain Hymnes to God , and precepts and admonitions for the well ordering of mens lives . Also from Artaxerxes untill our own times every thing is indeed recorded , but these Books have not been accounted worthy of the like authority with the former , in that the succession of the Prophets was not so accurately known . But it is manifestly apparent how highly we revere our own Writings : For in so many ages now passed over , no one has dared either to adde or to diminish from them , or to change any thing therein ; but it is implanted upon all us Jews immediately from our very birth , to think that these are the Precepts of God , and to persevere in them , and , if need so require , willingly to die for them . And let these words of this Writer be profitably here inserted . He compiled also another elaborate work not unworthy of himself , about the Empire of Reason , which some have entitled Maccabees , because it contains the conflicts of those Hebrews , in the writings called the Maccabees so termed from them , who valiantly fought for the worship of God. And , at the end of his twentieth Book of Antiquities he intimates , as if he purposed to write in four Books ( according to the opinion of the Jews which they had received from their Ancestours ) of God , and of his essence , also of Laws , why according to them some things are lawfull to be done , and others forbidden . Himself also in his own Books mentions other works compiled by his diligence . Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the b conclusion of his Antiquities , for the confirmation of the quotations and Authorities , we have taken out of him . He therefore , blaming c Justus Tiberiensis , ( who had taken in hand , as well as he , to write an History of those very times , ) as having not related the truth , and accusing the man of many other faults , at last adds thus much in these words : But I was not , in that manner as you were , timorous concerning my Writings ; but gave my Books to the Emperours themselves , when the deeds done were fresh and almost yet to be seen : for I was conscious to my self , that I had all along faithfully observed the delivery of the truth ; upon account whereof , hoping for their evidence , I was not disappointed of my expectation : and moreover I communicated my History to many others , some of whom were actually present in the war ; as was King Agrippa , and d several of his Relations : Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them , that he e subscribed my Books with his own hand , and gave command they should be f publickly read . And King Agrippa wrote Sixty two Epistles , testifying therein , that the truth was delivered by me . Two whereof Josephus there adjoyns . But let thus much be thus far manifested concerning him . We will now proceed to what follows . CHAP. XI . How , after James , Simeon Governed the Church at Jerusalem . AFter the Martyrdom of James and the taking of Jerusalem , which immediately followed thereupon , report goes that the Apostles and disciples of our Lord , who were yet alive met together from all parts in the same place , together also with the kinsmen of our Lord according to the flesh , ( for many of them hitherto survived , ) and that all these held a consultation in common who should be adjudged worthy to succeed James : and moreover that all with one consent approved of a Simeon the son of Cleophas , of whom the History of the Gospel makes mention , to be worthy of the Episcopal seat there ; which Simeon , as they say , was Cousin German by the Mothers side to our Saviour : for Hegesippus relates that Cleophas was the b brother of Joseph . CHAP. XII . How Vespasian commanded that the descendants of David should be sought out . ANd moreover , it is reported , that Vespasian after the taking of Jerusalem , commanded all those that were of the kindred of David to be diligently sought out , least any one of them who were of the Royal Race should be left remaining amongst the Jews : and that a most sore persecution was thereby again brought upon the Jews . CHAP. XIII . That Anencletus was the Second Bishop of the Roman Church . BUt when Vespasian had reigned ten years , his son Titus succeeded him in the Empire : In the second year of whose Reign , Linus Bishop of the Roman Church , having held that publick charge twelve years , delivered it to a Anencletus . And Titus , after he had reigned two years and as many months , was succeeded by his brother Domitian . CHAP. XIV . That Avilius was the Second Bishop of Alexandria . FUrthermore , in the fourth year of Domitian , a Annianus the First Bishop of the Alexandrian Church , having there spent two and twenty years compleat , died . After whom succeeded b Avilius , being the second Bishop there . CHAP. XV. That Clemens was the Third Bishop of the Roman Church . ALso in the twelfth year of this Emperours Reign , Anencletus having been Bishop of the Roman Church twelve years , had to his successour Clemens : whom the Apostle , writing an Epistle to the Philippians , declares to be his fellow-labourer , saying : * with Clement also , and with other my fellow-labourers , whose names are in the book of life . CHAP. XVI . Concerning the Epistle of Clemens . MOreover there is extant one Epistle of this Clemens his , which by general consent is acknowledged as genuine , and is singularly excellent and admirable ; which he wrote in the name of the Roman Church to that of the Corinthians , there being at that time a Faction raised in the Corinthian Church : which Epistle also we have known to have been publickly read in many Churches before the whole congregation , both in times past , and also in our own memory . Now , that in the time of the aforementioned Clemens there was a Faction raised in the Corinthian Church , Hegesippus is a witness worthy to be credited . CHAP. XVII . Of the Persecution in Domitians time . a BEsides , Domitian having shown much cruelty towards many , and by unjust sentences put to death no small company of men of Rome that were nobly descended and illustrious , and having punished innumerable other most eminent persons undeservedly with banishment and loss of goods , at length rendred himself the successour of Nero as to his hatred of God , and his fighting against him . For he raised the second persecution against us : Although his father Vespasian had designed nothing injurious towards us . CHAP XVIII . Concerning John the Apostle , and his Revelation . IN this persecution its reported , that John the Apostle and also Evangelist , who yet lived , was banished into the Isle Patmos upon account of the Testimony he exhibited to the word of God. Indeed , Irenaeus , writing concerning the number of the name of Antichrist mentioned in the † Revelation of John , does in these very words in his fifth book against Heresies thus speak concerning John : But if at this present time * his name ought publickly to be preached , it would have been spoken of by him who saw the Revelation . For it was seen not a long time since , but almost in our Age , about the latter end of Domitian's Reign . But so mightily did the doctrine of our faith flourish in those forementioned times , that even those Writers who are wholly estranged from our Religion have not thought it troublesome to set forth in their Histories both this Persecution , and also the Martyrdoms suffered therein . And they have also accurately shown the very time : relating , that in the fifteenth year of Domitian , Flavia Domitilla , daughter of the sister of Flavius Clemens at that time one of the Consuls at Rome , was , together with many others also , banished into the Island Pontia , for the Testimony of Christ. CHAP. XIX . How Domitian commanded that the descendants of David should be slain . WHen the same Domitian gave command that the descendants of David should be slain , there goeth an antient report that some Hereticks accused the posterity of Jude , ( who was the brother of our Saviour according to the flesh ) as being of the off-spring of David , and bearing affinity to Christ himself . And this Hegesippus manifests word for word saying , thus . CHAP. XX. Concerning those that were Related to our Saviour . THere were yet surviving ( who were related to our Lord ) the Nephews of that Jude who was called the a brother of Christ after the flesh , whom they accused as being descended from David . And these b Evocatus brought to Caesar Domitian . For Domitian was afraid of the coming of Christ , as well as Herod . And he asked them , if they were of the stock of David ; and they acknowledged it . Then he questioned them how great possessions they had , or what quantity of money they were masters of : and they said , that they both had but nine thousand c pence , a moiety whereof belonged to each of them : and these they said they had not in ready money , but in land of that value , being onely thirty nine Acres : of which also they paid d tribute , and themselves were maintained by their own labour . And then they shewed their hands ; producing , as an evidence of their working , the hardness of their skin , and a brawniness imprinted on their hands by reason of their assiduous labour . Being also asked concerning Christ and his Kingdom , of what sort it was , and when and where it would appear ; they returned answer , that it was neither worldly nor Terrestrial , but Celestial and Angelical , that it should be at the end of the world , when he would come in Glory to judge the quick and dead , and reward every man according to his deeds . Upon which answer Domitian condemned them not , but scorning them as despicable persons , he dismist them unbound , and by Edict appeased the Persecution raised against the Church . But they , thus released , ( as t is said ) afterwards presided over Churches , as being both Martyrs , and also allied to our Lord ; and , peace ensuing , they lived till the Reign of Trajan . So far Hegesippus . But moreover , Tertullian also makes mention of Domitian : Domitian also attempted a Persecution , who was a Limb of Nero as to cruelty . But being also but a man he soon desisted from his enterprize , restoring even those whom he had banished . But after Domitian had reigned fifteen years , Nerva , having succeeded him in the Empire ▪ the Roman Senate decreed that Domitians Titles of Honour should be abrogated , and that such as were by him unjustly banished should return to their houses and have their goods restored . This they relate who committed to writing the History of those times . Moreover the account of the Antients amongst us declares that then also the Apostle John , was released from his banishment in the Island , and took up his habitation again at Ephesus . CHAP. XXI . That Cerdo was the third that presided over the Alexandrian Church . BUt Nerva having reigned something more than a year , Trajan succeeded him . It was his first year , wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years . This Cerdo was the third , from Annianus , who first presided there . At this time also Clemens yet governed the Roman Church , he being also the third that after a Paul and Peter had the Episcopal dignity there : Linus being the first , and after him Anencletus . CHAP. XXII . That Ignatius was the Second that presided over the Alexandrian Church . MOreover , Euodius having been constituted the first Bishop at Antioch , the second was Ignatius , a man famous in those times : Simeon likewise was the second , who , after our Saviours brother , at the same time entred upon the publick charge over the Church at Jerusalem . CHAP. XXIII . A Relation concerning John the Apostle . AT the same time , the Apostle and also Evangelist John , ( the same whom Jesus loved ) remaining yet alive in Asia , governed the Churches there , being returned from his Exile in the Island after the death of Domitian : For that he was hitherto alive , it is sufficiently confirmed by two , who evidence the matter : and they are very worthy of credit , having been constant assertours of Catholick sound Doctrine : I mean these persons Irenaeus and Clemens Alexandrinus . The former of whom , in his second book against Heresie , writes thus word for word : * And all the Elders , that were conversant in Asia with John the disciple of our Lord , do testifie that John delivered it to them : for he continued among them untill Trajans time . And in the third book of that work he manifests the same thing in these words : Moreover the Church at Ephesus was founded indeed by Paul , but John , continuing among them untill Trajans time , is a most faithfull witness of the Apostolick Tradition . And Clemens likewise , having evidently shown the time , adds withall a Relation very necessary for those who delight to hear good and profitable things ( in that work of his which he entitled who that rich man is that shall be saved . ) Let us therefore take his book and read the story , which is thus . Hear a Relation , which is not a feigned story , but a real truth , delivered concerning John the Apostle , and kept in remembrance . For after the death of the Tyrant he returned from the Island Patmos to Ephesus , and being thereto requested , he went to the neighbouring Provinces , in some places constituting Bishops , in others setting in order whole Churches , a and other where electing into the Clergy some one or other of those who were made known to him by the Spirit . Coming therefore to one of the Cities not far distant , the b name whereof some mention , and moreover having c refreshed the brethren ; at length casting his eyes upon a youth of a goodly stature of body , comely countenance , and lively disposition , he lookt upon him whom he had Ordained Bishop , and said , This youth I doe with all imaginable care commit to thy charge , in the presence of the Church , and of Christ as a witness . And when he had undertaken this charge , and promised his utmost care thereof , John declared and desired the same again ; And afterwards returned to Ephesus . But the d Presbyter , taking home the youth committed to his custody , educated him , kept him within compass , and cherished him ; and at length baptized him : but after that , he abated something of his great care and caution over him ; because he had fortified him with that most absolute defence , to wit , the e Seal of the Lord. But , having obtained his freedom a little too early , some idle dissolute young men ; that were inured to all manner of vice , f keep him company : and first of all they entice him with sumptuous Banquets ; then going out by night to rob and strip those they could meet with , they carry him a long with them : afterwards they desire him to be their complice in greater rogueries : So by little and little he was accustomed to lewdness ; and because he was high spirited , having once left the right way ( like a strong hard mouthed horse holding the bitt between his teeth , ) he was so much the more fiercely hurried into destruction ▪ In fine , despairing of the salvation of God , he spent not his thoughts now upon any trifling designe ; but attempted some enormous wickedness , in as much as he was wholly past all hope , he g scorned to run the hazard of so mean a punishment as other theeves did . Taking therefore those his accomplices , and having formed them into a Troop of theeves , he was readily made their commander in chief ; being the fiercest , the most bloudy , and cruelest person of them all . Sometime after , and there happening some necessity for it , they send again for John ; who , after he had set in order those things upon account whereof he came , said , Come on , Bishop , restore us that which was committed to thy custody , which I and Christ delivered to thee to take care of , in the presence of the Church as witness , over which thou dost preside . But he at first was astonished , supposing himself to be falsely accused about money which he had not received ; neither could he give credit to John concerning his demand of what he had not , nor yet durst he disbelieve him . But when John had said , I demand the young man and the soul of our brother ; the old man fetching a deep sigh and also weeping , said , he is dead . How ? and what kind of death ? To God , said he , he is dead ; for he proved wicked , and extreamly naught , and in conclusion a thief . And now instead of continuing in the Church , he hath taken possession of the mountain with a troop of associates like himself . The Apostle therefore having rent his garment , and with a great out●ry smiting his head , I left , said he , an excellent keeper of our brothers soul ! But let an horse be presently brought me , and let me have a guide to direct me in the way . He rode ( as he was ) forthwith from the Church , and coming to the place , is taken by the watch which the Theeves had set ; he flyes not , nor makes entreaty , but calls out , For this purpose I came , bring me to your captain : he in the mean time , armed as he was , stood still ; but as soon as he knew John approaching , being ashamed , he fled : But he , forgetfull of his Age , with all possible speed pursued him : crying out , Son , why doest thou flee from thy Father , unarmed , and aged ? Have compassion on me , my son ; fear not ; as yet there is hopes of thy salvation ; I will intercede with Christ for thee ; if need require , I will willingly undergoe death for thee , as the Lord underwent it for us ; I will by way of recompence give my soul for thine ; stand still ; believe me , Christ hath sent me . He , having heard this , first stood still looking downward ; then he threw away his armour ; afterwards trembling , he wept bitterly , and embraced the approaching old man , craving pardon as well as he could for crying , and being as it were baptized the second time with tears ; onely he hid his right hand . The Apostle , promising him , and solemnly swearing that he had obtained remission for him of ▪ our Saviour , praying , kneeling , and kissing the young mans right hand , as being now cleansed by repentance , brought him into the Church again . And partly by abundant prayers making supplication for him , partly with continual fastings striving together with him , and also comforting his mind with divers h sentences out of holy Scripture , he departed not , as they say , untill he had i restored him to the Church ; having hereby shown a great example of true repentance , an illustrious instance of regeneration , and a Trophie of a conspicuous Resurrection . CHAP. XXIV . Concerning the Order of the Gospels . THese words of Clemens's we have here inserted , upon account both of the story its self , and also of the profit it may yield to the Readers . But , we will now declare and recount the unquestionable writings of this Apostle . And indeed , the Gospel according to him , well known to all the Churches throughout the world , must in the first place be without controversie acknowledg'd and received as undoubted and genuine . Now that it was truely , and upon a good account put in the fourth place after the other three Gospels by the antients , may after this manner be made apparent . Those heavenly and truely divine persons ( I speak of the Apostles of Christ ) having been as to their lives and conversations perfectly purified , and as to their souls adorned with all manner of virtue , were indeed rude of speech and uneloquent , but they put their confidence in that divine and wonderfull power of working miracles bes●●wed on them by our Saviour , and neither attempted , nor knew how to be a Ambassadours of their Masters precepts in wittiness of words and artificiousness of language . But they solely made use of the demonstration of the divine spirit cooperating together with them , and the power of Christ with which they were fully endowed , and which by them performed miracles ; and so they published the knowledge of the kingdome of heaven to the whole world ; making it the least of their care to be diligent about writing books : And this they did , because they were emploied about a more excellent and more than humane work . Indeed Paul , who was the most powerfull of them all in the furniture of words , and the most able in weighty expressions , hath left in writing nothing more than some very b short Epistles ; although he could have disclosed innumerable secrets , because he attained unto a contemplation of those things that are in the third heaven , and being caught up into the divine paradise , was voutsafed to hear there unspeakable words . Moreover the rest of our Saviours Preachers , both the Twelve Apostles , and also the Seventy disciples , together with innumerable others besides them , were not unexperienced in these things . And yet of all the disciples of the Lord , onely Matthew and John have left us written records ; who also , as report says , were necessitated to write . For Matthew , having Preached first to the Hebrews , and being about going to other Nations , did in his own Countrey language pen the Gospel according to him ; supplying by writing the want of his presence and converse among those , c whom he was now to leave . Now , when soon after Mark and Luke had set forth the Gospels according to them , John , they say , spent all that time onely in preaching , and at length came to write for this reason . The three first written Gospels having been now delivered into the hands of all , and of John himself , they say , that he approved of them , and confirmed the truth thereof by his own testimonie ; onely there was wanting in writing an account of those things done by Christ at the first beginning of his Preaching . And the thing is true . For it s evidently perspicuous , that the other three Evangelists have committed to writing onely those things which were done by our Saviour in one years space , after John the Baptists being shut up in Prison ; and that they have expresly evidenced the same at the beginning of their History . For , after the forty days fast and the Temptation that followed thereupon , Matthew does plainly set forth the time of his own writing , saying , * When he had heard that John was cast into prison , he departed out of Judea into Galilee . And in like manner Mark ; † Now ofter that John , says he , was put in prison , Jesus came into Galilee . And Luke also , before he begins the relation of the Acts of Jesus , does in like manner make this remark , saying , that Herod , adding yet this to all the evills he had done , shut up John in prison . Therefore they say , that the Apostle John , being for these causes thereto requested , has declared in a Gospel according to him the time passed over in silence by the former Evangelists , and what was done by our Saviour therein , ( and they were the things that he did before the imprisonment of the Baptist ; ) and that he manifests the same thing , partly when he says thus : This beginning of miracles did Jesus ; and partly when he makes mention of the Baptist , whilest He is speaking of the Acts of Jesus , as being at that time * Baptizing in A●non , neer to d Salem : and this he evidently declares by saying thus ; For John , says he , was not yet cast into prison . Therefore John indeed in the penning of the Gospel according to him declares those things that were done by Christ , the Baptist being as yet not cast into prison ; but the other three Evangelists give an account of those things Christ did after the Baptists confinement to prison . And to him that shall attentively consider these things it will not appear that the Gospels disagree one with the other ; seeing the Gospel according to John contains the first part of the Acts of Christ ; but the remaining three give a relation of what was done by him at the latter end of the time . With good reason therefore has John passed over in silence the Genealogie of our Saviour after the flesh , as having been before written of by Matthew and Luke ; and has begun with his Divinity , reserved as it were by the divine Spirit for him , as being the more excellent person . Let thus much therefore be spoken by us concerning the writing of the Gospel according to John : Now what was the occasion of writing the Gospel according to Mark hath been manifested by us in what we said * before . And Luke also himself , in the beginning of his Gospel , hath shewed the cause for which he compiled that History ; for he makes it manifest that , because many had rashly taken in hand to make a declaration of those things which he himself most certainly knew , he judged it necessary to disengage us from the uncertain conjectures made by others , and therefore hath in his own Gospel delivered a most firm and true account of those things , the evidence whereof himself had sufficiently obtained , having been assisted therein both by the company and converse of Paul , and also by his familiarity with the rest of the Apostles . And thus much now concerning these things . But at a more opportune season we will endeavour to manifest , by a quotation of the Antient writers , what has been said by others concerning this very matter . Among the writings of John , besides his Gospel , also the former of his Epistles hath without controversie been admitted as genuine both by those men that are modern and also by the Antients : The two other writings of his are questioned . The opinion concerning his Revelation is even at this time on both sides much controverted among many : But this controversie also shall at a seasonable opportunity be discussed by the authority of the Antients . CHAP. XXV . Concerning those Divine writings , which are without controversie acknowledged ; and of those which are not such . BUt it will in this place be seasonable summarily to reckon up those books of the New Testament which have been before mentioned . In the first place therefore is to be ranked the four sacred Gospels : next to which follows the book of the Acts of the Apostles : after that are to be reckoned the Epistles of Paul ; after which follows that which is called the first Epistle of John , and in like manner the Epistle of Peter is to be admitted as authentick . Then is to be placed , if you think good , the Revelation of John : the opinions concerning which I will in due place declare . And these are the books that with general consent are acknowledged . Among those which are questioned as doubtfull , which yet are approved and mentioned by many , is that which is called the Epistle of James , and that of Jude , also the second Epistle of Peter , and those called the second and third Epistles of John , whether they were written by the Evangelist , or another of the same name with him . Amongst the a Spurious works let there be ranked , both the work intituled the Acts of Paul , and the book called Pastor , and the Revelation of Peter ; and moreover that which is called the Epistle of Barnabas , and that named the b Doctrines of the Apostles ; and moreover , as I said , the Revelation of John ( if you think good ) which some , as I have said , doe reject , but others allow of and admit among those books that are received as unquestionable and undoubted . And among these some doe now number the c Gospel according to the Hebrews , with which those of the Hebrews that have embraced the faith of Christ are chiefly delighted . All these books may be questioned as doubtfull . And I thought it requisite to make a Catalogue of these also , that we may discriminate those Scriptures that according to Ecclesiastical tradition are true , and unforged , and with general consent received as undoubted , from those other books which are not such , nor incorporated into the New Testament , but are questioned as doubtfull ; which yet have been acknowledged and allowed of by many Ecclesiastical persons : and further that we may know these very books , and those other that have been put forth by Hereticks under the name of the Apostles , containing as well the supposed Gospels of Peter , Thomas , and Matthias , and of some others besides them ; as also the supposed Acts of Andrew and John , and other of the Apostles . Of which books no d Ecclesiastical writer even from the Apostles times hitherto hath in any of his works voutsafed to make the least mention . But moreover also , the manner of the phrase and the stile wherein they are written are much different from the Apostolick natural propriety and innate simplicity : and the meaning and drift of those things delivered in these books , being mightily dissonant from Orthodoxal truth , doth manifestly evince that they are the forgeries of Heretical men . Upon which account they are not to be ranked amongst the Spurious writings , but altogether to be rejected , as wholly absurd , and impious . But we will now proceed to what follows of our History . CHAP. XXVI . Of Menander the Impostour . MEnander , succeeding Simon Magus , shewed himself to be , as to his disposition and manners , a second a Dart of Diabolical force no whit inferiour to the former . He also was a b Samaritan ; and , arriving to no less height of imposture than his master , abounded much more in greater and more monstrous illusions : For he ▪ said that he himself was a Saviour , sent from above for the salvation of men from invisible ages ; and he taught that no man could otherwise overcome the Angels the makers of this world , unless he were first instituted in the Magical knowledge delivered by him , and initiated in the baptism by him imparted . Of which baptism those that were adjudged worthy , they , he affirmed , would be partakers of a perpetual immortality in this very life ; they should be no longer subject to death ; but continuing in this present life should be always young and immortal . And indeed its easie to know all this from the books of Ireneus . And Justinus in like manner having made mention of Simon , adds also a narration of this man , saying ; And we knew one Menander , a Samaritan also of the village Caparattae , a disciple of Simons , who being moved by the fury of devils , and coming to Antioch , seduced many by Magical art ; who also perswaded his followers that they should not die ; and at this time there are some of his Sect that profess the same . Wherefore it was the device of the Diabolical power by such Impostours , going under the name of Christians , to endeavour to calumniate by Magick the great Mystery of Godliness , and by them to expose to reproach the Ecclesiastical opinions concerning the immortality of the Soul , and the Resurrection of the dead . But those who joyned themselves to such Saviours as followers of them , were frustrated of the true hope . CHAP. XXVII . Of the Heresie of the Ebionites . THe malicious devil being unable to remove others from the love of the Christ of God , finding that they might a some other way be surprized , he made them his own . These the Antients fitly termed Ebionites , in that they had a poor and low opinion of Christ. For they accounted him an ordinary man and nothing more than a man ; justified onely for his proficiency in virtue , and begotten by Mary's accompanying with her husband : and they asserted that an observance of the Law was altogether necessary for them , supposing they could not be saved onely by faith in Christ and a life agreeable thereto . But others among them being of the same name have eschewed the monstrous absurdity of the forecited opinions , denying not that the Lord was begotten of the Virgin by the Holy Ghost : but notwithstanding , these in like manner also , not confessing that he existed before all things as being God the Word , and the Wisdome of the Father , are lead into the same impiety with the former ; especially in that they make it their business to maintain and observe the bodily worship of the Law. They also think that all the Epistles of the Apostle Paul ought to be rejected , calling him an Apostate from the Law : They made use of onely the Gospel called the Gospel according to the Hebrews ; the rest they made small account of : They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe : but on Sundays they performed the same things with us in remembrance of the Lords Resurrection . From whence , because of such opinion● by them held , they got this name , to wit , the appellation of Ebionites , a name that betokens the poverty of their understanding . For by this name a begger is called amongst the b Hebrews . CHAP. XXVIII . Of the Arch-Heretick Cerinthus . WE have heard that at the same time there was one Cerinthus a Founder of another Heresie . Caius , whose words I before quoted , in that disputation of his now extant , writes thus concerning him . But Cerinthus also , who by Revelations written by himself as it were by some great A postle , hath feigned monstrous narrations as if they had been shewed him by Angels , and sets them abroach amongst us , saying , that after the Resurrection the Kingdom of Christ will be terrestriall , and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures . He also being an enemy to divine Scripture , and a desirous to induce men into errour , says that there shall be the number of a thousand years spent in a nuptial feast . And Dionysius also , who in our time was chosen Bishop of the Church of Alexandria , b in his second book concerning promises , speaking something of the Revelation of John , as from antient tradition , mentions this man in these words : But Cerinthus , the Founder of the Heresie called from him the Cerinthian Heresie , was , they say , the authour of that book ; c being desirous to put a creditable name upon his own Forgery . For this was one of the tenets of his doctrine , that the Kingdom of Christ should be terrestrial : and those things which he , being a lover of his body and altogether carnally minded , earnestly lusted after , in them he dreamt the Kingdome of Christ consisted , to wit , in the satiety of the belly and of those parts beneath the belly ; that is in meats , drinks , and marriages , and in those things whereby he thought these might with a d greater pretence and shew of piety be procured , that is , in feasts , sacrifices , and in the ●laying of offerings . Thus far Dionysius . But Ireneus , in his first book against Heresies , does recite some more secret false opinions of this mans ; and in his third book he delivers in writing a certain story ( unworthy to be forgotten ) as from the tradition of Polycarpe , saying , that John the Apostle going on a time to the Bath to bathe himself , and understanding that Cerinthus was within , retired in great hast from that place , and fled out at the door , not enduring to goe under the same roof with him ; and that he perswaded those who were with him to doe so also , saying , Let us be gone , least the Bath fall , Cerinthus that enemy of the truth being within it . CHAP. XXIX . Of Nicholas , and those Hereticks who bear his name . a AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time : of which also the Revelation of John makes mention . These boasted of Nicholas ( one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor ) as the Authour of their Sect. Now Clemens Alexandrinus in the third of his Stromatw̄n relates thus much of him word for word ; He , they say , having a beautifull wife , being after our Saviours ascension blamed by the Apostles for his jealousie , brought his wife forth , and permitted her to marry whom she had a mind to . For this deed , they report , is agreeable to that saying of his , to wi● , That we ought to abuse the flesh . Those therefore , who follow his Heresie , b simply and rashly assenting to this saying , and imitating this deed , doe most impudently give themselves over to fornication . But I am given to understand that Nicholas made use of no other woman besides her he married ; and that those of his children which were daughters remained virgins when they were old ; and his son continued undefiled by women . Which things being thus , his bringing of his wife , ( over whom he was said to be jealous ) forth before the Apostles , was a sign of his rejecting and bridling his passion ; and by those words of his [ that we ought to abuse the flesh ] c he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men . For , I suppose , he would not ( according to our Saviours commandment ) serve two masters , pleasure and the Lord. Moreover , they say , that Matthias taught the same doctrine ; that we should war against the flesh , and abuse it , allowing it nothing of pleasure ; but that we should inrich the soul by Faith and Knowledge . Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth , but on a sudden were wholly extinct . CHAP. XXX . Concerning those Apostles that are found to have been married . BUt Clemens , whose words we even now recited , after that passage of his before quoted , does reckon up those Apostles that are found to have been married , upon account of such as despise marriage ; saying , what will they reprehend even the Apostles also ? For Peter and Philip begat children ; and Philip matcht his daughters to husbands . Paul also , in one of his Epistles fears not to name his wife , whom he carried not about with him , that he might with more expedition perform his Ministration . But because we have mentioned these things , it will not be troublesome to produce also another story of his worthily memorable , which he hath set forth in the seventh of his Stromatw̄n after this manner ; Now they say that S t Peter , seeing his wife led to be put to death , rejoyced because she was called by God , and because she was returning home : and that calling her by her name he exhorted and comforted her , saying , O woman Remember the Lord. Such was the wedlock of the Saints , and such the entire affection of most dear friends . And thus much , being pertinent to the subject now in hand , we have here seasonably placed . CHAP. XXXI . Of the Death of John and Philip. INdeed , both the time and manner of the death of Paul and Peter , and moreover the place where after their departure out of this life their bodies were deposited , we have before manifested : concerning the time of John's death we have already also in some sort spoken : but the place of Sepulchre is demonstrated by the Epistle of Polycrates ( who was Bishop of the Ephesian Church ) which he wrote to Victor Bishop of Rome ; wherein he mentions both him and also Philip the Apostle and his daughters after this manner . For also in Asia the great a Lights are dead ; which shall be raised again at the last day , the day of the Lord 's coming , wherein he shall come with glory from heaven , and shall find out all his Saints . I mean b Philip one of the twelve Apostles who died at Hierapolos ; and two of his daughters who continued virgins to the end of their lives . Also his other c daughter who having lived by the guidance of the Holy Ghost , died at Ephesus . And moreover John , who leaned on the breast of the Lord , and was a Priest and wore a d plate of gold , and was a Martyr and a Doctor ; this John , I say , died at Ephesus . And thus much concerning their deaths . And also in the Dialogue of Caius , of which we a little before made mention , Proculus , against whom he instituted the dispute , agreeing with what we have inforced concerning the death of Philip and his daughters , says thus , After that also , the four Prophetesses the daughters of Philip were at Hierapolis a City of Asia , their Sepulchre is there , and also their fathers . Thus he , L●k● ▪ likewise in the Acts of the Apostles makes mention of the daughters of Philip that lived then at Caesarea of Judea with their father , who were endowed with the gift of Prophecy , saying word for word thus : We came unto Caesarea and we entred into the house of Philip the Evangelist ( which was one of the seven ) and abode with him . And the same man had four daughters , virgins , which did Prophecie . Having thus far therefore treated of those things which came to our knowledge both concerning the e Apostles and the Apostolick times , and the Sacred Writings they left us , both those that are questioned as doubtfull which yet are publickly read by many in most Churches , and those also that are altogether Spurious and Repugnant to Apostolical sound Doctrine , we now proceed to the subsequent part of our History . CHAP. XXXII . How Simeon the Bishop of Jerusalem suffered Martyrdom . AFter the persecution of Nero and Domitian , Report goes , that under this Emperour whose times we now recount there was a persecution raised against us by piece-meal throughout every City , which proceeded from a popular insurrection . In which we have by tradition received that a Simeon the son of Cleophas , who we declared was constituted ▪ the second Bishop of the Church at Jerusalem , finished his life by Martyrdom . And this the same Writer attesteth , several words of whose we have before quoted , that is Hegesippus . Who , giving a relation of certain Hereticks , adds ; that this Simeon , being at that time by them accused and tormented divers ways , and for the space of many days because he was a Christian , struck with a great amazement both the Judge and those about him , and at length died by the same kind of suffering that the Lord did . Nothing hinders but that we may hear the Writer relating these things word for word , thus ; Some of those Hereticks accused Simeon the son of Cleophas , as being a descendant from David , and a Christian ; and so he suffered Martyrdom when he was an hundred and twenty years old , under Trajan the Emperour , and b Atticus of the Consular order then President of Syria . And the same Authour says that those his accusers , ( such as were of the Royal family of the Jews being at that time sought for ) happened to be convicted , as belonging to that family . Now , should any one say that this Simeon was one of those who both saw and heard the Lord , he would speak what is in no wise absurd , having as an undoubted evidence thereof the great length of his Life , and the mention made in the Gospels of Mary the wife of Cleophas ; whose son that he was , * our former words have manifested . Also the same writer says that others , related to one of those called the brethren of our Saviour ( whose name was Judas ) lived untill this † Emperour's Reign , after their profession of the Faith of Christ under Domitian , * before which we mentioned . For thus he writeth , They come therefore and preside over the whole Church , as being Martyrs , and of the Kindred of our Lord. And a profound Peace ensuing over the whole Church , they continued alive till the times of Trajan the Emperour , untill the foresaid Simeon , the son of Cleophas ( who was c Unckle to our Lord ) being accused by the d Hereticks , was in like manner also impeach● for the e same thing before Atticus the president . And being cruelly tortured for many days he with constancie professed the Faith of Christ ; in so much that the President and all those about him wondred greatly , how a man of an hundred and twenty years old as he was , could have endured such torments . And in fine , it was ordered he should be crucified . Moreover the same man , relating what was done in those times , adds , that untill then the f Church continued a pure and undefiled Virgin ; those who endeavoured to corrupt the sound Rule of wholesom Doctrine , if any such persons there were , absconding themselves hitherto in obscure darkness . But after the sacred company of the Apostles was by various kinds of death become extinct , and that generation of those men , who were accounted worthy to hear with their own ears the divine wisdom , was gone , then the conspiracy of impious errour took its rise from the deceit of false Teachers ; who , in as much as not one of the Apostles was then surviving , did now at length with a bare face attempt to Preach up — the knowledge falsely so called , in opposition to the doctrine of the Truth . g And thus much this Authour , treating of these things , has after this manner said . But we will proceed to what in order follows of our History . CHAP. XXXIII . How Trajan forbad that the Christians should be sought after . MOreover , so great a persecution raged against us at that time in many places , that Plinius Secundus the most eminent amongst the Governours of Provinces , being moved at the multitude of Martyrs , gave the Emperour an account of the great numbers of those that were destroyed , because of their faith ; and together therewith certified him , that he found they did nothing of impiety , nor acted any thing contrary to the Laws ; onely that they rose at break of day , and sung Hymns to Christ , as unto God ; but that they abhor'd the commission of Adultery and Murder , and such like horrid crimes ; and that they did all things consonant to the Laws . Upon account of which Trajan made this Edict , That the Christians should not be sought out ; but if by accident they were lighted on , they should be punished . Which being done , the most vehement heat of the persecution that lay heavy upon us was in some measure quenched : But to those who had a mind to doe us mischief there remained pretexts no whit less fair and specious ; in some places the people , in others the Rulers of the Provinces , f●●ming treacheries against us ; in so much that even when there was no open and general persecution , yet there were particular ones throughout the Provinces , and very many of the Faithfull underwent various sorts of Martyrdomes . We have taken this account out of Tertullians Apology , written in Latine ( of which we before made mention ) the translation whereof is thus ; But we have found that the inquisition after us has been prohibited . For Plinius Secundus , when he was Governour of the Province , having condemned some Christians , and deprived other some , being at length troubled at their great number , asked advice of Trajan then the Emperour , what he should doe with the Residue , saying , that , besides their obstinacy in not sacrificing , he found nothing of impiety in their religious mysteries , onely that they held early assemblies in singing Hymns to Christ as unto God , and that they had a a certain summary of their polity ; that they forbad Murder , Adultery , Fraud , Perfidiousness , and such like crimes . Then Trajan returned answer , that those sort of men should not indeed be diligently sought out , but if by chance b they were lighted on and brought before the Governours , they should be punished . And this was then the posture of affairs . CHAP. XXXIV . That Evarestus was the Fourth that Governed the Roman Church . CLemens , one of the Roman Bishops , having left his Episcopal Office to Evarestus , finished his life in the third year of the foresaid Emperours Reign ; when he had had the charge of the doctrine of the Divine word for full nine years space . CHAP. XXXV . That Justus was the Third that Governed the Church at Jerusalem . BUt moreover , Simeon having finished his life after the foresaid manner , a certain Jew , by name Justus , succeeded in the Episcopal Seat at Jerusalem ; there being then an innumerable company of the Circumcision ( of which he was one ) that believed in Christ. CHAP. XXXVI . Concerning Ignatius and his Epistles . MOreover , at this time Polycarpe a disciple of the Apostles flourished in Asia , to whom was committed the Bishoprick of the Church at Smyrna , by those that saw and ministred to the Lord. At the same time a Papias was famous , who also was Bishop of the Church at Hierapolis , a man most eminently learned and eloquent , and knowing in the Scriptures . Ignatius also , renowned amongst m●●y even to this day , who was chosen Bishop of Antioch , being the second in succession there , after Peter . Report goes that this man was sent from Syria to Rome to be made food for wild beasts , upon account of the profession of his faith in Christ. And being led through Asia under the custody of a most watchfull guard , he confirmed the Churches in every City through which he passed , by discourses and exhortations ; warning them most especially to take heed of the Heresies , which then first sprung up and increased . And he exhorted them firmly to keep the traditions of the Apostles , which he thought necessary for the more certain knowledge of posterity to be put in writing , having confirmed them by his own testimony . Coming therefore at length to Smyrna , where Polycarpe then was , he wrote one Epistle to the Church at Ephesus , mentioning Onesimus the Pastour there : and another to the Church at Magnesia standing on the River Meander , wherein again he makes mention of Damas the Bishop . And another to the Church at Trallis , the Governour whereof at that time he declares was Polybius . Besides these Epistles he wrote also to the Church at Rome , wherein he earnestly beseeches them that they would not intreat him to avoid Martyrdom , least they should defraud him of his desired Hope . Out of which Epistle 't is worth our quoting some short passages , for the confirmation of what we have said . Thus therefore he writes word for word ; From Syria to Rome I fight with beasts , by sea and land , day and night , bound to ten Leopards , that is , to a file of Souldiers , who being kindly treated by me , become b worse . But by their injuries I am the more instructed ; but for all that I am not justified . Oh! that I might enjoy the wild beasts that are provided for me ▪ which I even heartily wish may be found to be fierce ! which I will allure to devour me immediately , that they spare me not , as out of fear they have left some untoucht . But if they be unwilling to doe it , I will compell them by force . Pardon me ; I know what is good for me : Now I begin to be a disciple : c Let nothing visible or invisible divert me from , or envy my happiness of , attaining Christ Jesus . Let Fire , and the Cross , the assaults of the wild beasts , the pulling asunder of bones , the cutting off of members , the stamping in pieces of the whole body , the punishment of the Devil come upon me ; so I may obtain Christ Jesus . And thus much he wrote from the foresaid City to the Churches before named . Being now gone beyond Smyrna , he from Troas again sent Letters to those at Philadelphia , also to the Church at Smyrna , and privately to Polycarpe the Prelate thereof : to whom , because he well knew him to be an Apostolical man , he entrusted his flock at Antioch , being a very true and good Pastour ; requesting him , that he would have a diligent care thereof . The same person writing to those of Smyrna , borrows some words , which whence he had I d know not ; speaking thus much concerning Christ ; But I both know and believe that after the Resurrection he was in the Flesh ; and that , coming to Peter and those who were about him , he said unto them , take hold of me , handle me , and see , for I am not an incorporeal Spirit : And straightway they touched him , and believed . Irenaeus also speaks of his Martyrdom , and mentions his Epistles , saying thus ; As one of our men , condemned to the wild beasts for his faith in God , said , I am the bread-corn of God , and I must be ground by the teeth of wild beasts , that I may be found to be pure bread . And Polycarpe mentions the same Epistles in that of his to the Philippians , in these very words ; I therefore beseech you all to obey those that are over you , and to exercise all manner of patience , which you have evidently seen not onely in those blessed men Ignatius , Rufus , and Zosimus , but also in others of us ; likewise in Paul himself , and in the other Apostles : being fully perswaded that all these ran not in vain , but proceeded in Faith and Righteousness ; and that they are in that place due to them from the Lord , together with whom they suffered . For they loved not this present world , but him who died for us , and was by God raised for us again . And a little after he adds ; Both you and Ignatius wrote to me , that if any one went into Syria , he should carry your Letters thither . Which I will doe , if I can get a fit opportunity ; either I my self , or some other , whom I will send as a messenger on purpose for you . Those Epistles of Ignatius sent by him to us , and all the other we had here with us , we have sent to you , according as you enjoyned us ; they are made up with this Letter ; from which Epistles you may profit very much ; for they contain Faith , Patience , and what ever is conducible to our Edification in the Lord. And thus much concerning Ignatius : After whom succeeded Heros in the Bishoprick of Antioch . CHAP. XXXVII . Concerning those Preachers of the Gospel who at that time were eminent . AMong those who were illustrious in those times Quadratus was one , who , as Fame says , flourished at the same time with the daughters of Philip , in the gift of prophecy . Many others also besides these were famous at that time , having obtained the first place among the successours of the Apostles . Who , because they were the a eminent disciples of such men , built up those Churches , the foundations whereof were every where laid by the Apostles ; promoting greatly the doctrine of the Gospel , and scattering the salutary seed of the Kingdom of heaven at large over the whole world . For many of the then disciples , whose souls were inflamed by the divine Word with a more ardent desire of Philosophy , first fulfilled our Saviours commandment , by distributing their substance to those that were necessitous ; then after that travelling abroad , they performed the work of Evangelists to those who as yet had not at all heard the word of Faith ; being very ambitious to Preach Christ , and to deliver the Books of the divine Gospels . And these persons , having onely laid the foundation of faith in remote and barbarous places , and constituted other Pastours , committed to them the culture of those they had perfectly introduced to the faith , departed again to other Regions and nations , accompained with the Grace and cooperation of God. For the divine Spirit as yet wrought many wonderfull works by them ; insomuch that at the first hearing , innumerable multitudes of men did with most ready minds altogether admit of and engage themselves in the worship of that God who is the Maker of all things . But it being impossible for us to recount by name all those who in the first succession of the Apostles were Pastours or Evangelists in the Churches throughout the world , we will here commit to writing the mention of their names onely , whose writings , containing the Apostolical doctrine they delivered , are to this day extant amongst us . CHAP. XXXVIII . Concerning the Epistle of Clemens , and those other Writings , which are falsly attributed to him . AS for example , the Epistles of Ignatius , which we have reckoned up , and that of Clemens acknowledged by all as undoubted , which he wrote in the name of the Roman to the Corinthian Church . Wherein , seeing he has inserted many sentences taken out of the Epistle to the Hebrews , and sometimes had made use of the express words of it , it evidently manifests that that work is not new ; whence it has seemed agreeable to reason to reckon this Epistle amongst the rest of the Writings of that Apostle . For Paul having written to the Hebrews in his own country Language , some say that Luke the Evangelist , but others that this Clemens , of whom we speak , translated that work . Which latter seems the truest opinion , because the stile both of Clemens his Epistle , and also of that to the Hebrews appeares to be very like ; and the sense and expressions in both the works are not much different . You must also know that there is a second Epistle , which is said to be Clemens his : But we know for certain that this is not so generally acknowledged , nor approved of as the former , because we are sure the Antients have not quoted any authorities out of it . Further also , some have of late produced other voluminous and large works , as if they were his , containing the a Dialogues of Peter and b Apion ; c of which there is not the least mention extant amongst the Antients ; neither does there appear in them the d pure form of Apostolical sound doctrine . Now therefore 't is apparent which are the genuine and undoubted writings of Clemens : we have also spoken sufficiently concerning the works of Ignatius and Polycarpe . CHAP. XXXIX . Concerning the Books of Papias . THe Books of Papias now extant , are five in number , which he entitled , an explication of the Oracles of the Lord. Irenaeus mentions no more than these five to have been written by him , saying thus ; And these things Papias , the Auditour of John , the companion of Polycarpe , one of the antients , attests in writing , in the fourth of his books ; for he compiled five . Thus far Irenaeus . But Papias , in the preface to his books , does not evidence himself to have been a beholder , or an Auditour of the Holy Apostles , but onely , that he received the matters of faith from those who were well known to them ; which he declares in these words ; But it shall not be tedious to me , to a set down in order together with my interpretations , those things which I have well learnt from the Elders , and faithfully remembred , the truth whereof will be confirmed by me . For I delighted not in those who speak much , as most doe , but in those that teach the truth : nor in those who recite strange and unusual precepts ; but in such as faithfully rehearse the commandments given by the Lord , and which proceed from the truth . Now if at any time I met with any one that had converst with the Elders , I made a diligent enquiry after their sayings , what Andrew , or what Peter said ; or what Philip , or Thomas , or James , or John , or Matthew , or any other of the Lords disciples , were wont to say : And what Aristion , and John the Elder ( the disciples of our Lord ) uttered . For I thought that those things contained in books could not profit me so much , as what I heard from the mouths of men yet surviving . In which words its very observable that he recounts the name of John twice ; the former of whom he reckons among Peter , James , Matthew , and the rest of the Apostles ; manifestly shewing thereby that he speaks of John the Evangelist : but , making a distinction in his words , he places the other John with those who are not of the number of the Apostles ; putting Aristion before him ; and expresly calls him The Elder . So that hereby is shown the truth of their relation , who have said that there were two in Asia who had that same name ; and that there are two Sepulchres at Ephesus , and each of them now called the Sepulchre of John. Now I judged it very requisite to make this observation . For its likely that the second , ( unless any one would rather have it to be the first ) saw that Revelation which goes under the name of John. Further , this Papias , whom we speak of , professes he received the sayings of the Apostles from those who had been conversant with them ; and was , as he says , the hearer of Aristion and John the Elder . Indeed he mentions them often by name , and has set down in his works those traditions he received from them . And thus much has been said by us , not unprofitably , as we judge . It is also worth our adding to the fore-quoted words of Papias , other relations of the same Authours , wherein he gives an account of some miracles , and other passages , which he received by tradition . Indeed , that Philip the Apostle together with his daughters lived at Hierapolis , has been manifested by what we said * before . Now we are to shew , that Papias , who lived at the same time , mentions his receiving a wonderfull narration from the daughters of Philip. For he relates , that in his time a dead man was raised to life again : and further , that there came to pass another miracle about Justus who was surnamed b Barsabas ; how that he drank deadly poyson , and by the grace of the Lord susteined no harm . That this Justus , after our Saviours Ascension , was together with Matthias set forth by the Holy Apostles , and that they prayed that one of them might instead of the Traitour Judas be allotted to fill up their number ; the Book of the Acts of the Apostles doth after this manner relate — And they appointed two , Joseph called Barsabas , who was surnamed Justus , and Matthias . And they prayed and said . Moreover the same writer has set down some other things which came to him barely by word of mouth , to wit , certain strange parables of our Saviours , and Sermons of his , and some other more fabulous relations : Among which he says there shall be a Thousand years after the Resurrection from the dead , wherein the Kingdom of Christ shall be corporally set up here on earth : and , I judge , he had this opinion from his misapprehending the Apostolical discourses , in that he did not see through those things they spake mystically by way of similitude . For he seems to have been a man of a very narrow understanding , as it may be conjectured from his Books . Yet he gave occasion to very many Ecclesiastical persons after him to be of the same erronious opinion with him ; who had a regard for the antiquity of the man ▪ as for example , to Irenaeus , and to every one also who has declared himself to be of the same opinion . He relates also in his Books other interpretations of the foresaid Aristion's , of the sayings of the Lord ; and the traditions of John the Elder . To which we doe refer the studious Readers , and judge it requisite now onely to adjoyn to his fore mentioned words a passage he relates concerning Mark the Evangelist , in these words ; This also the Elder said ; Mark , being the c Interpreter of Peter , accurately wrote what ever he remembred ; but yet not in that order , wherein Christ either spake , or did them : For he was neither an hearer of the Lords , nor yet his Follower ; but , as I said , he was afterwards conversant with Peter , who Preacht the doctrine of the Gospel profitably to those that heard him , but not so as if he would compose an History of the Lords sayings . Wherefore Mark committed nothing of errour , in that he wrote some things so as he had remembred them . For he made this one thing his chiefest aime , to wit , to omit none of those things he had heard , nor yet to deliver any thing that was false therein . Thus much Papias relates concerning Mark. Concerning Matthew , he says this ; Moreover Matthew wrote his divine Oracles in the Hebrew tongue , and every one interpreted them , as they were able . This Papias also has quoted authorities taken out of the First Epistle of John , and likewise out of the former Epistle of Peter . He has set down also another relation about a woman who was accused of many crimes before the Lord ; which relation is contained in the Gospel according to the Hebrews . And thus much we have usefully and diligently observed , and added to those things which before we had set down . THE FOURTH BOOK OF THE Ecclesiastical History of EVSEBIUS PAMPHILUS . CHAP. I. Who were the Bishops of the Roman , and Alexandrian Churches in the Reign of Trajane . ABout the a twelfth year of Trajan's Empire , Cerdo the Bishop of the Alexandrian Church , * whom we a little before mentioned , departed this life : and Primus , the fourth from the Apostles , was elected to the publick charge of that Church . At the same time also , Evarestus having finished his eighth year , Alexander undertook the Bishoprick of Rome , who was the fifth in succession from Peter and Paul. CHAP. II. What the Jews suffered in this Emperours time . MOreover , the Doctrine and Church of our Saviour flourishing daily , increased more and more : but the calamities of the Jews were augmented by continual mischiefs following one upon another . For , the Emperour entring now upon the eighteenth year of his Reign , there arose again a commotion of the Jews , which destroyed a very great number of them . For both at Alexandria and over all the rest of Egypt ; and moreover throughout Cyrene , they being stirred up as it were by some violent and contentious spirit , raised Sedition against the a Greeks and Gentiles with whom they dwelt . And they increasing the Faction very much , on the ensuing year enkindled a great War ; Lupus was at that time Governour of all Egypt : Moreover it happened that in the first encounter they were too hard for the Greeks ; who flying to Alexandria , took the Jews that were in the City alive , and slew them . But those Jews who inhabited Cyrene , being frustrated of assistance in the war from them , persisted to infest and destroy the countrey of Egypt and all its b Prefectures , by pillages and robberies , one Lucuas being their Leader . Against whom the Emperour sent Marcius Turbo with horse and foot , and also with Navall forces : he in many ingagements , having made the war against them long and tedious , destroyed many Myriads of Jews , not onely of those of Cyrene , but also of those of Egypt , who flockt together to give assistance to their King Lucuas . But the Emperour suspecting that those Jews in Mesopotamia would also set upon the inhabitants there , commanded c Lusius Quiet us to clear that Province of them . Who ingaging with them , destroyed a very great number of them that dwelt there : for which successfull piece of service he was appointed Deputy of Judea by the Emperour . And thus much those heathens , who committed to writing the transactions of those times , doe almost in the very same words relate . CHAP. III. Who , in the time of Adrian , wrote Apologies in defence of the Faith. WHen Trajan had held the Empire twenty years compleat , excepting six months , Aelius Adrianus succeeded in the Government . To whom Quadratus dedicated and presented a book , wherein he had comprized an Apology for our Religion ; because certain malicious men endeavoured to molest the Christians . This work is still extant amongst many of the brethren , and we also have it . From which book may be seen perspicuous evidences of the man's understanding , and of his truely a Apostolical faith and sound doctrine . The same Writer makes his own antiquity sufficiently evident , by what he relates in these very words ; The works of our Saviour were always conspicuous ; for they were true . Those that were healed , such as were raised from the dead , did not onely appear after they were healed , and raised ; but also were afterwards seen of all : and that not onely whilest our Saviour was conversant upon earth , but also after he was gone they continued alive a great while ; in so much that some of them survived even to our times . Such a person indeed was Quadratus . Aristides also , a faithfull man of that Religion profest by us , left in like manner , as Quadratus did , an Apologie for the faith , dedicated to Adrian . And this mans book is , to this day , preserved by many persons . CHAP. IV. Who were ennobled with the Title of Bishops over the Roman , and Alexandrian Churches in this Emperours time . IN the third year of Adrians Empire , Alexander the Bishop of Rome died , having compleated the tenth year of his administration . Xystus was successour to him : and about that time , Primus dying in the twelfth year of his Presidency over the Alexandrian Church , Justus succeeded him . CHAP. V. Who were Bishops of Jerusalem from our Saviour , even to these times . MOreover , the space of time which the Bishops of Jerusalem spent in their Presidency over that See I could in no wise find preserved in writing . For , as report says , they were very short lived : But thus much I have been informed of from old records , that unto the Siege of the Jews in Adrian's time , there were in number fifteen successions of Bishops there : all whom , they say , were by birth Hebrews , who had sincerely embraced the knowledge of Christ ; in so much that by those , who were then able to give judgment as to such matters , they were approved to be worthy of the Episcopal Office. For that whole Church at Jerusalem was made up of believing Jews , who had continued steadfast in the faith from the Apostles times even to the then Siege : wherein the Jews , revolting again from the Romans , were vanquished and destroyed by no small wars . The Bishops therefore that were of the circumcision then ceasing , it will be now requisite to give a catalogue of them in their order from first to last . The first therefore was James called the brother of the Lord ; after him the second was Simeon ; the third Justus ; the fourth Zaccheus ; the fifth Tobias ; the sixth Benjamin ; the seventh John ; the eighth Matthias ; the ninth Philip ; the tenth Seneca ; the eleventh Justus ; the twelfth Levi ; the thirteenth Ephres ; the fourteenth a Joseph ; the fifteenth and last Judas : And thus many were the Bishops of the City of Jerusalem , from the Apostles to this time we are now treating of ; all which were of the Circumcision . But now , Adrian being in the twelfth year of his Empire , Telesphorus the seventh from the Apostles , succeeded Xystus , who had compleated the tenth year of his Episcopal Office over the Romans ; and within a years space and b some months Eumenes , the sixth in order , succeeded in the Presidency over the Alexandrian Church ; his immediate predecessour there having sate eleven years . CHAP. VI. The last Siege of the Jews in the time of Adrian . BUt when the rebellion of the Jews again increased exceedingly , * Rufus the president of Judea , having had auxiliary forces sent him from the Emperour , marched out against them ; and , making use of their madness and desperation as an occasion of his sparing none , he slew Myriads together both of men women and children ; and by the Law of war reduced their country to servitude and subjection to the Romans . The Leader of the Jews at that time was by name Barchochebas , a name indeed that signifies a Star , but otherwise he was a man that was a murderer and a robber : who by reason of his name did monstrously pretend to his followers , being a slaves , that he was a star come down from heaven to enlighten them who were now oppressed with servitude . But , the war growing sharp in the eighteenth year of Adrian's Empire at the City b Betthera , which was the best fortified place , and not far distant from Jerusalem ; and the Siege continuing a long time ; the innovatours also having been utterly destroyed by famine and thirst ; and the authour of this their madness undergone condigne punishment ; from that time that whole Nation was c altogether interdicted to enter into the country about Jerusalem : the Law , Edict , and Sanctions of Adrian having commanded them , that they should not so much as from a far off behold their paternal soyle . Ariston of d Pella relates this . Thus the City being made destitute of the Jewish Nation , and wholly cleared of its old inhabitants , was possessed by forreigners that dwelt there , and e afterwards made a Roman City ; and , changing its name , was , in honour of the Emperour Aelius Adrianus , called Aelia . And , when there was a Church there gathered of the Nations that dwelt in it , Mark was the first who , after the Bishops of the circumcision , undertook the publick administration of matters there . CHAP. VII . Who at that time were the Authours of false doctrine . NOw , the Churches throughout the whole world shining like most bright stars , and the faith in our Saviour and Lord Jesus Christ flourishing among all mankind , the Devil that hater of good , as being always the enemy of truth , and most malicious impugner of mans salvation , using all his arts and stratagems against the Church , at first armed himself against it with outward persecutions : But then afterwards being excluded from them , he made his assaults by other methods , making use of evil men and Impostours as being the pernitious instruments for destroying of souls , and ministers of perdition : devising all ways , whereby these impostours and deceivers , cloathing themselves with the title of our Religion , might both lead into the Pit of destruction , those of the Faithfull whom they had enticed to themselves , and also divert such as were unskilfull in the Faith from the way that leads to the comfortable Word , by such means as they attempted to put in practise . From that Menander therefore , whom we a little * before manifested to have been the successour of Simon , there was hatcht a Serpentine breed , double mouthed as it were , and double headed , which constituted the Founders of two different and disagreeing Heresies ; Saturninus , by birth an Antiochian , and Basilides , an Alexandrian ; whereof the former in Syria , the other in Egypt , set up Schools of most detestable Heresies . Moreover , Irenaeus makes it manifest that Saturninus feigned mostly the same things that Menander did ; but that Basilides under a pretext of more mystical matters , most mightily enlarged his inventions , forming monstrous and fabulous fictions for the making up of his impious Heresie . There being many Ecclesiastical men therefore , who at that time were defenders of the Truth , and eloquent maintainers of the Apostolical and Ecclesiastical doctrine , some of them forthwith comprized in writing explanatory accounts of the fore-manifested Heresies , which they left as cautions and preventions to posterity : of which there is come to our hands a most strenuous confutation of Basilides , of Agrippa Castor's , a most eminent Writer in those times ; wherein he discovers the horrible imposture of the man : disclosing therefore his secrets , he says that he made four and twenty books upon the a Gospel , and that he counterfeited for himself Prophets named by him b Barcabbas and Barcoph , and some c others who never were in being ; and that he gave them barbarous names to astonish those who were admirers of such things ; and that he taught that it was a thing indifferent to taste of meats offered to Idols , and that in times of persecutions those did not imprudently who abjured the Faith : and that , after the manner of the Pythagoreans , he injoyned a five years silence to his followers : the foresaid Authour having recounted these things and others like them concerning this Basilides , hath most diligently detected and brought to light the errour of the forementioned Heresie . But Irenaeus writeth also , that Carpocrates , the father of another Heresie termed the Gnostick Heresie , was cotemporary with these . These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did , but publickly and openly ; boasting of amorous potions accurately and curiously made by them , and of certain spirits that were causes of Dreams , and d Familiars , and of certain other such like delusions , as if these were the greatest and onely excellent things . And agreeable hereunto they taught , that those who would arrive to perfection in their mysteries , or rather detestable wickednesses , must act all things that were most filthy and unclean ; being no other ways able to avoid the Rulers of the world ( as they call them ) unless they distributed to all of them their dues by most filthy and detestable acts of obscenity . The devill therefore who delights in mischief , making use of these instruments , it came to pass that he both miserably enslaved such as were seduced by them , and so led them into destruction ; and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine ; a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion . Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers ; as if we used detestable carnal copulation with mothers and sisters , and fed upon nefarious meats . But these crafts of the devil 's did not long succeed with him ; the truth asserted and confirmed its self , and in process of time shone forth most clearly and apparently . For these devices of the adversaries , being repelled by their own force , forthwith became extinct ; Heresies of a different sort newly designed and cut out , and succeeding one after the other , the former forthwith melted and fell away , and being dissolved into kinds that were of divers sorts and fashions , were , some one way , some another , destroyed . But the brightness of the Catholick and onely true Church , being always the same and so continuing stedfast and like it self , was greatly increased and augmented ; the gravity , the sincerity , the ingenious freedom , the modesty , and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians . That reproachfull detraction therefore wherewith our Religion had been overspread , was instantly suppressed . Wherefore our doctrine continued to be the onely , and the e prevailing opinion among all men , and was confessed to be most eminently flourishing upon account of its gravity , its prudent modesty , and its divine and wise precepts : in so much that no one hitherto hath been so audacious , as to charge our faith with any foul slander , or any such reproachfull detraction , as those our old adversaries were formerly ready and willing to make use of . But moreover , in these times the truth again produced many that were its defenders , who engaged these impious Heresies , not onely with unwritten arguments , but also with penned demonstrations . CHAP. VIII . What Ecclesiastical Writers there were in those times . AMongst which flourished a Hegesippus , out of whom we have quoted many words in our foregoing books , when we delivered some passages of those things done in the Apostles times from his relation thereof . He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series , evidently shews the time wherein he flourished : writing thus concerning those who at first set up images — For whom they made Monuments and Temples , as untill now they doe . Of which number is Antinous the servant of Caesar Adrianus , in honour of whom there is a sacred b game instituted , called Antinoium , which is celebrated now in our days . For Adrian also built a City , and named it Antinous , and instituted c Prophets . At the same time also Justin , a sincere lover of the true Philosophy , as yet spent his time about , and was studious in , the writings of the gentile Philosophers : he in like manner declares this very time , in his Apologie to Antoninus , writing thus ; We judge it not absurd here to mention Antinous also who lived very lately ; whom all men through fear have undertaken to worship as a God , not withstanding they evidently know who he was , and from whence he had his original . The same Authour , mentioning also the war then waged against the Jews , adds thus much ; For in the d late Jewish war , Barchochebas , who was the Head of the Jewish Rebellion , gave command that the Christians onely should be most cruelly tormented , unless they would deny Jesus Christ , and blaspheme . But moreover , declaring in the same book , his own conversion from the gentile Philosophy to the worship of the true God , that it was not done by him rashly and unadvisedly , but with judgment and consideration , he writes thus ; I also my self , being much addicted to and affected with the Platonick Philosophy , hearing the Christians calumniated , and seeing them undaunted at death , and at what ever else is accounted terrible , thought it impossible that such men should live wickedly and be given to voluptuousness . For , what sensual or intemperate person , and one who accounts humane flesh good food , could willingly embrace death , which would deprive him of his desires ? and would not rather use his utmost endeavour to live continually in this life , and conceal himself from the Magistrates ? much less would he voluntarily offer himself to be put to death . Moreover the same Authour relates , that Adrian ( having received letters from that most eminent Governour e Serenius Granianus concerning the Christians , setting forth how unjust it was they should be slain uncondemned , meerly to gratifie the clamours of the people , when no accusation appeared against them ) wrote an answer to f Minucius Fundanus Proconsul of Asia , wherein he commanded that no one should be put to death without a judiciary prosecution , and an accusation lawfull and allowable . And Justin there produceth the copy of the Rescript in Latine , the language wherein it was originally written . But before it he premiseth these words ; g And although from the letter of the most excellent and renowned Caesar Adrianus your father , we might request you would give command , that the judiciary proceedings against us be made according as we desire ; yet we crave this , not so much because it was commanded by Adrian , but , in regard we know and understand our petition to be just : And moreover , that you may perceive what we say herein to be true , we have inserted the copy of Adrian's letter ; which is thus . To these words Justin hath annexed the Latine copy of the Letter ; which we , as well as we could , have done into Greek , after this manner . CHAP. IX . The Rescript of Adrian , that we Christians should not be unjustly prosecuted . TO Minutius Fundanus . I received a letter , written to me , from that eminent person Serennius Granianus , your predecessour . Indeed , this business , a I judge , is not to be passed by undiscussed ; least both the Christians be molested , and also an occasion of doing mischief given to Sycophants . Wherefore if the men of your Province can by a due way of complaint openly charge the Christians with any accusation , and so doe it , as that they appear and answer it before the seat of judicature ; let them make it their business onely to take such a course as this against them ; but let them not use a tumultuous outcries and clamours . For it s most requisite , if any person preferr's a complaint , that you should have the cognisance of the matter . If therefore any one does accuse them , and make out that they doe any thing contrary to the Laws , doe you give sentence according to the nature of the offence . But if it be certain , that any does frame an accusation meerly out of a malicious detraction , doe you determine according to the heinousness of the crime , and take care that due punishment be inflicted on him . And thus much concerning the Rescript of Adrian . CHAP. X. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees . BUt , Adrian having paid the dues of nature after he had reigned one and twenty years , Antoninus , surnamed Pius , succeeded in the Roman Empire . In whose first year Telesphorus departing this life in the eleventh year of his presidency , Hyginus assumed the Episcopal Government of the Roman Church . Moreover , Irenaeus relates that Telesphorus ended his life with a glorious Martyrdom ; manifesting in the same place , that in the times of the aforesaid Hyginus Bishop of the Romans , flourished at Rome both Valentinus the introducer of his own Heresie , and also Cerdo the Founder of the errour of the Marcionites ; his words are these . CHAP. XI . Concerning those who were Arch-Hereticks in these times . FOr Valentinus came to Rome when Hyginus was Bishop there : but he flourisht in the times of Pius , and continued to those of Anicetus . Cerdo also , who was master to Marcion , flourisht in the times of Hyginus who was the a ninth Bishop ; he went into the Church , and openly confessing his errour , so continued at Rome ; sometimes teaching privately , other while again acknowledging his errour ; but being now and then reprehended for his impious doctrine , he b withdrew himself from the assembly of of the brethren . Thus far Irenaus , in his third book against Heresies . Moreover , in his first book he again says this concerning Cerdo : But one Cerdo , deriving the original of his errours from the Tenets of Simon , came to Rome in the times of Hyginus ( who was the ninth that in the Episcopal succession from the Apostles had that See ) and taught , that that God , who was Preacht under the Law , and by the Prophets , is not the father of our Lord Jesus Christ : For the one is known , the other unknown ; the one is just , the other good : Marcion of Pontus , an impudent blasphemer , succeeding him , did mightily propagate that opinion . But the same Irenaus , having sounded the bottom of that immense depth of matter , full of various errours , which Valentinus , had put together , does fully discover the secret and occult deceit and wickedness , that like a Serpent lurking in its hole , lies hid within him . Moreover , he says there was at the same time another person ( by name Mark ) who was most expert at Magical delusions : and further , he declares their prophane rites of initiation , and their most detestable mysteries in these very words ; For some of them prepare a nuptial-bed , and perform a secret ceremony by pronouncing some words over such as are to be initiated ; and a marriage , they say , thus made by them , is spiritual , and conformable to the celestial nuptials : But others of them bring [ those that are to be initiated ] to the water , and dipping them , use this form of words , In the name of the unknown Father of all , In the truth the Mother of all , In Him who descended upon Jesus : Another sort of them pronounce Hebrew names , to put those that are to be initiated into the greater consternation . But Hyginus dying , c after he had been Bishop four years , Pius undertook the Government of the Roman Church . Moreover , at Alexandria Mark was chosen Pastour , Eumenes having sat there thirteen years compleat . Which Mark dying after he had presided there ten years , Celadion assumed the Government of the Alexandrian Church : and at Rome , Pius departing this life in the fifteenth year of his presidency , Anicetus was preferred to that See. In whose time Hegesippus relates that he himself came to Rome , and continued there untill Eleutherus was made Bishop . But at that time flourished Justin and was singularly eminent , one that in a Philosophical habit was an assertour of the Divine Word , and earnestly contended for the Faith in his writings : who , in the d book he wrote against Marcion , mentions the man to be alive at that time when he compiled that work . His words are these ; And one Marcion of Pontus ; who now at this time teacheth his followers , and instructs them [ to believe ] there is another God greater than him that made the world . This man also , assisted by devils hath perswaded many throughout the world to speak blasphemy , to deny the Maker of the universe e to be the Father of Christ , and to affirm there is another greater than he that made it : And all their followers , as we said , are called Christians , after the same manner as the name of Philosophers , derived from Philosophie , is in common given to all that profess it , though they differ as to their Sects and Opinions . To this he adds further , saying , We have compiled a book against all the Heresies that ever were , which , if you be willing to read it , we will deliver to you . The same Justin , having wrote many elaborate works against the Heathens , dedicated also some other books , containing an Apology for our faith , to the Emperour Antoninus , surnamed Pius , and to the Roman Senate : For he dwelt at Rome : But in his Apologie , he makes known himself , who and whence he was , in these words . CHAP. XII . Concerning Justin's Apologie to Antoninus . TO the Emperour Titus Aelius Hadrianus Antoninus Pius Caesar Augustus , and to Verissimus his son the Philosopher , and to Lucius ( By a Nature son of Caesar the Philosopher , but by Adoption son to Pius ) the lover of Learning : To the sacred Senate also , and people of Rome , I Justin the son of Priscus , the Grandchild of Bacchius , who were of b Flavia Neapolis a City of Syria-Palestine , make my Request and c Petition in behalf of those men ( being my self one of them ) who are unjustly hated and most injuriously treated by all mankind . And the same Emperour , being addrest too by other brethren , Inhabitants of Asia , who were vexed with all manner of molestations by the men of their own Province , voutsafed to send this Edict to the d Common-Council of Asia . CHAP. XIII . The Rescript of Antoninus to the Common Council of Asia , concerning our Religion . THe Emperour Caesar a Mareus Aurelius Antoninus Augustus Armenicus , Pontifex Maximus , Tribune of the People XV , Consul III. to the b Common [ Councill ] of Asia , sendeth greeting . We know indeed that the Gods doe take care , this sort of men should not continue undiscovered . For it is much more sutable for them to punish such as resuse to pay them Adoration , than for you . You confirm those , whom you molest and disquiet , in their opinion which they have embraced , whilest you accuse them of impiety . And it would please them much more to seem to be accused and put to death for their own God , than to live : upon which account they are become conquerours , and doe willingly lose their lives , rather than they will be induced to doe what you command them . But concerning the Earthquakes , which either have been or yet doe happen , it will not be inconvenient to advertise you ( because you despond and are out of heart when such accidents come to pass ) to compare c your [ manner of life and behaviour ] with theirs . They [ at such times ] put a greater confidence in God ; but you , during the whole time ( upon which account you seem to us to err through ignorance ) neglect the Gods , and are careless both of all other [ religious performances , ] and also of the worship of the immortal God : And the Christians , who adore him , you are enraged at , and persecute even to death . Concerning these men many Governours of Provinces heretofore wrote to d our most divine father . To whom he returned answer , that such men should not be molested , unless it appeared they attempted any thing prejudicial to the State of the Roman Empire : And many also have given us intimation concerning these men , whom we answered pursuant to our Fathers decree . If therefore any one shall still persevere to give disturbance to any one of these sort of men , because he is a Christian , the party accused shall be acquitted , although it evidently appears he is a Christian ; but the accuser shall be obnoxious to punishment . This Edict was e publisht at Ephesus in the f publick assembly of Asia . That these things were thus done , Melito Bishop of the Church at Sardis ( who flourisht in the same times ) does evidently attest , by what he has said in his most usefull Apologie , which he made to the Emperour Verus , for our Religion . CHAP. XIV . Some memoires of Polycarp the disciple of the Apostles . AT this time , Anicetus presiding over the Roman Church , Irenaeus relates that Polycarp ( who till now survived ) came to Rome and discourst Anicetus about a question that arose concerning Easter-day . And the same Authour delivers another relation concerning Polycarp , ( in his third book against Heresies ) which I judged requisite to adjoyn to what has been mentioned concerning him ; it is thus : And Polycarp , who was not onely instructed by the Apostles and conversant with many that saw Christ , but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia ( whom we also saw in our younger days ; for he lived to a great age , and being very antient , ended his life by a glorious and most renowned Martyrdom ) This Polycarp , I say , continually taught what he had learned of the Apostles , such points as the Church now teacheth , and such onely as are true : all the Churches throughout Asia doe attest this , and also all those who to this day have been successours to Polycarp ; who doubtless is a witness much more worthy to be credited , and gives a firmer assurance to the truth , than either Valentinus , or Marcion , or any other Authours of corrupt opinions . This Polycarp , coming to Rome in the times of Anicetus , converted many of the foresaid Hereticks to the Church of God , declaring that he had received the one and onely truth from the Apostles , which was taught by the Church . And there are some yet surviving , who heard him relate , that John the disciple of the Lord going into the Bath at Ephesus to wash himself , and seeing Cerinthus in it , leapt out having not bathed himself , but said , let us make hast away , least the Bath fall , Cerinthus that enemy of the Truth being within it . This same Polycarp also , when Marcion on a time came into his presence and said to him a Take acquaintance of us , returned him answer , I take notice of thee to be the first begotten of the devill . So exceedingly cautious were the Apostles and their disciples , not so much as by speech to have any converse with such as were corrupters of the Truth ; as Paul also said , * A man that is an heretick , after the first and second admonition , reject : knowing that he that is such , is subverted , and sinneth , being condemned of himself . There is extant also of this Polycarp's a most incomparable Epistle , written to the Philippians ; from which those who are desirous to be carefull about their own salvation , may learn the character of his Faith , and the publication of the Truth . Thus far Irenaeus . But Polycarp , in his said Epistle to the Philippians , which is still extant , quotes some authorities out of the first Epistle of Peter . Moreover Antoninus , surnamed Pius , having compleated the two and twentieth year of his Reign , died ; and was succeeded by M ▪ Aurelius Verus ( who also was named Antoninus , and was his son ) and his brother Lucius . CHAP. XV. How , in the Reign of Verus , Polycarp , together with others , suffered Martyrdom in the City of Smyrna . AT this time , when most sore persecutions were stirred up in Asia , Polycarp ended his life by Martyrdom : [ The account of ] whose death ( as it is yet extant in writing ) we judged most requisite to be inserted into this our History . It is an Epistle , written from the Church over which he presided to the Churches throughout a Pontus , which sets forth the sufferings of Polycarp in these words : The Church of God which is at Smyrna , to the Church at Philomelium ; and to all the congregations of holy Catholick Church every where , the mercy , peace and love of God the Father , and of our Lord Jesus Christ be multiplied : we have written unto you , brethren , both concerning others who suffered Martyrdom , and also about the blessed Polycarp ; who by his own Martyrdom sealed up , as it were , and put an end to the persecution . b After these words , before their relation concerning Polycarp , they give an account of the other Martyrs ; describing their constancy of mind during their torments : For those , they say , who stood round were astonished , when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries ; ( insomuch that the hidden parts of their bodies , and their bowels were visible ; ) then laid upon the shells of a sort of Sea-fish , and on some very sharp heads of darts and Javelins strewed on the ground , and undergoing all sorts of punishments and torments ; and in fine , thrown to the wild beasts to be devoured . But most especially they relate , that Germanicus was most signally couragious , who being c corroborated by divine grace , overcame that fear of bodily death implanted by nature on the mind of man. For when the Proconsul , desirous by perswasion to prevail upon him , proposed to him his youthfullness , and earnestly entreated him that , being young and in the prime of his years , he would have some compassion on himself : he made no delay , but readily and couragiously enticed the wild beast to devour himself , and almost forced and stimulated it , that he might the sooner be dismist out of this unrighteous and wicked life . Immediately upon his glorious death , the whole multitude , greatly admiring the couragiousness of the divine Martyr , and the fortitude of all the other Christians , on a sudden began to cry out , destroy the impious : Let Polycarp be sought after . Moreover , there ▪ following a great tumult upon these clamours , a man , by name Quintus , by extract a Phrygian , lately come out thence , seeing the wild beasts , and the other tortures they threatned to make use of , was daunted and disspirited , and at length gave way to a desire of saving his life . The contents of the foresaid Epistle doe manifest , that this Quintus ( together with some others ) ran with too much rashness , and without any religious consideration , to the place of judicature ; but being forthwith apprehended , he gave all men a signal example , that none should be so audacious , as to precipitate themselves into such dangers without a considerate and pious circumspection . But thus far concerning these men . Now the most admirable Polycarp , when he first heard these things , was not at all disturbed , but continued to keep himself in a steadfast , serene , and unmoved temper of mind ; and resolved with himself to continue in the City . But his friends and those who were about him , beseeching and entreating him , that he would withdraw himself , he was prevailed with , and went out of the City to a countrey-house not far distant therefrom ; where he abode with a small company , spending the time day and night ( being intent upon nothing else ) in continued prayers to the Lord ; wherein he craved and made humble supplications and requests for the peace of all the Churches throughout the world : For that was his constant and continual usage . Moreover , three days before his apprehension , being at prayer in the night time , and falling into a sleep , he thought he saw the pillow , whereon his head lay , on a sudden consumed by a flame of fire . Whereupon being awaked out of his sleep , he forthwith expounded the vision to those who were then present , and having little less than predicted what was in future to be , he expresly declared to those that were about him , that he should be burnt to death for [ the testimony of ] Christ. Further , when those that sought for him used their utmost care and diligence to find him out , he was again constrained through the love and affection of the brethren to remove , as they say , to another countrey house . Whither his pursuers soon after came , and catcht up two boys that were there ; by the one of which , after they had scourged him , they were conducted to the house where Polycarp lodged ; and coming in the evening , they found him reposing himself in an upper room . Whence he might easily have removed into another house , but he would not , saying , The will of the Lord be done . Moreover , when he understood they were come , as that Epistle relates , he went down , and with a very chearfull and most milde countenance talked with the men : insomuch that they ( to whom Polycarp was before unknown ) thought they saw a wonder , when they beheld his exceeding great age , and his venerable and grave d behaviour ; and they admired so much diligence should be used to apprehend such an old man. But he , making no delay , presently ordered the table to be spread for them : then he invites them to a sumptuous feast , and requested of them one hours space , which he might without disturbance spend in prayer : when they permitted him that , he arose and prayed , being so full of the grace of the Lord , that those who were present and heard him pray were struck with admiration , and many of them altered their minds and were now very sorry that so venerable and divine an old man was forthwith to be put to death . Afterwards , the foresaid Epistle contains word for word this subsequent relation concerning him , But after he had ended his prayer ( wherein he made mention of all persons who at any time had been e conversant with him , both small and great , noble and obscure ; and also of the whole Catholick Church throughout the world ) the hour of his departure being now come , they set him upon an Asse , and brought him to the ●ity on the day of the f great Sabbath : Herod the g Eirenarch and his father Nicetes met him ; who taking him up into their Chariot , as they sate together , endeavoured to perswade him , and said : For what harm is it to say these words , Lord Caesar , and to sacrifice , and so to evade punishment ? He at first made them no answer ; but , they continuing to be importunate with him , he said , I will never doe what you endeavour to induce me to . They , despairing of perswading him , gave him opprobrious language , and thrust him out of their Chariot so hastily , that in his going down be very much bruised the fore part of his leg . But he , no more concerned than if he had suffered no harm , went on chearfully and made hast , being brought [ by a guard ] to the † Stadium : but ( there being so great a noise made in the Stadium that few could perfectly hear ) this voice came from heaven to Polycarp as he entred the Stadium , Be couragious , Polycarp , and behave thy self valiantly : no person indeed saw him that spoke , but many of us Christians heard the voice . When therefore he was brought before the Tribunal , a great shout was made , because the multitude heard Polycarp whas apprehended . After that , when he was come near him , the h Proconsul asked him whether he were Polycarp ; and when he had confessed he was , the Proconsul endeavoured to perswade him to renounce [ Christ ] saying , have a reverent regard to thine age ( and some other words agreeable hereto , which 't is usual for them to speak ) swear by the fortune of Caesar ; change thy mind ; say , destroy the impious : But Polycarp , beholding with a grave and severe countenance the multitude that was in the Stadium , stretched forth his hand towards them , and sighed , and looking up towards heaven , said , destroy the impious . When the Governour was urgent with him , and said , swear and I will release thee , speak reproachfully of Christ ; Polycarp made answer , I have served him these eighty and six years ; during all which time he never did me injury ; how then can I blaspheme my King , who is my Saviour ? But when the Proconsul was again instant with him , and said , swear by the fortune of Caesar ; Polycarp said , because you are so vain glorious as to be urgent with me to swear by the fortune of Caesar , ( as you call it ) pretending your self ignorant who I am ; hear me plainly and freely making this profession ; I am a Christian : now if you are desirous to learn the doctrine of Christianity , allow me one days space , and you shall hear it . The Proconsul said , perswade the people : I have thought good ▪ ( answered Polycarp ) to give you an account ; for we are taught to attribute due honour ( such as is not prejudicial to our profession ) to Magistrates and powers which are ordained of God ; but I judge them unworthy of having an account given them of our faith . The Proconsul said , I have wild beasts , to them I will cast thee , unless you alter your mind : Command them to be brought forth ( said Polycarp ) for our minds are not to be altered from better to worse ; but we account that change good , which is from vice to virtuous actions . He said again to him , since you contemn the wild beasts , I will give order that you be consumed by fire , unless you change your mind . You threaten me ( replied Polycarp ) with a fire that burns for an hour , and soon after becomes extinct ; but you are ignorant of that fire of the future judgment and eternal punishment , which is reserved for the impious ; but why doe you make delays ? Order which you will to be made use of upon me . When he had spoken these and many other words , he was filled with confidence and joy , and his countenance was replenished with a comely gracefullness : in so much that he was not onely not overwhelmed with terrour at what was said to him , but ( on the contrary ) the Proconsul stood astonished ; and sent the Cryer to make Proclamation thrice in the midst of the Stadium , Polycarp professeth himself to be a Christian : at which words uttered by the Cryer , the whole multitude both of Heathens and Jews who were inhabitants of Smyrna , in a most furious rage and with a great noyse cryed out , This is the Teacher of Asia , The Father of the Christians , The destroyer of our Gods , who gives command to many men not to sacrifice , nor adore the Gods. Having said these words they cryed out and requested Philip the k Asiarch to let forth a Lyon upon Polycarp . But he made answer , that that was not lawfull for him to doe , because the Amphitheatrical shews , or the hunting of the wild beasts were concluded . Then they all cryed out with a joynt consent , that Polycarp should be burnt alive . For it was necessary that the vision which appeared to him upon his pillow should be fulfilled ; when , being at prayer , he saw that burning , he turned to the brethren that were with him and said Prophetically , I must be burnt alive . These things therefore were with no less celerity done then they had been spoken ; the multitude immediately brought together wood and dried branches of trees out of their shops , and from the Baths ; but the Jews especially most readily ( as it was their usage ) assisted in this business . Now when the pile of wood for the fire was made ready , Polycarp , having unclothed himself , and unloosed his girdle , endeavoured also to put off his own shoes ; a thing which before he never did , because every one of the faithfull continually strove who should soonest touch his skin : for he was always reverenced for his godly course of life , even before he came to be gray-headed , presently therefore all the l instruments prepared for the fiery pile were applied to and put about him ; but when they went about to nail him to the stake , he said , Let me be as I am ; for he that gives me strength to endure the fire , will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain , even without your securing me with nails : so they did not make him fast to the stake with nails , but onely bound him to it . He therefore , having put his hands behind him , and being bound , ( as it were a select Ram , pickt out of a great flock , to be offered as an acceptable Holocaust to Almighty God ) said ; Thou Father of thy well beloved and blessed Son Jesus Christ , through whom we have received the knowledge of thee ! Thou God of Angels and powers , and of the whole Creation , and of all the generation of the Just who live in thy presence ! I bless thee because thou hast vouchsafed to bring me to this day and this hour , wherein I may take my portion among the number of the Martyrs , and of the cup of Christ in order to the resurrection both of soul and body to eternal life , in the incorruption of the Holy Spirit ; among whom let me ( I beseech thee ) be this day accepted in thy sight , as it were a sacrifice fat and well pleasing to thee , according as thou hast prepared , foreshewed , and fulfilled , thou God of truth who canst not lie ; wherefore also I praise thee for all these things , I bless thee , I glorifie thee , through the eternal Highpriest Jesus Christ thy well beloved son , through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen : m When with a loud voice he had said Amen , and made an end of praying , the officers who had the charge about the fire , kindled it ; and when there arose a great flame , we ( who were permitted to see it , and who are hitherto preserved alive to relate to others what then happened ) saw a wonderfull sight . For the fire , composing it self into the form of an arch or half circle ( like the fail of a ship swelled with the wind ) immured within a hollow space the body of the Martyr ; which , being in the middle of it , lookt not like burnt flesh , but like gold , or silver refining in a furnace ; and forthwith we smelt a most fragrant scent , as if it had been the smell of frankincense , or of some other of the pretious sweet scented spices . In fine therefore , when those impious wretches saw the body could not be consumed by the fire , they commanded the n Confector to approach it , and sheath his sword in it ; which when he had done , there issued forth so great a quantity of bloud , that it extinguisht the fire ; and the whole multitude admired , in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one , who was the Apostolical and Prophetical doctour of our age , and Bishop of the Catholick Church at Smyrna . For every word , which proceeded out of his mouth , either hath been , or shall be fulfilled . But the envious and malevolent devil , that deadly enemy to the generation of the just , understanding the couragiousness of his Martyrdom , and his unblameable conversation even from his youth , and [ perceiving ] that he was now encircled in a Crown of immortality , and had most undoubtedly obtained the glorious reward of his victory ; the devil , I say , used his utmost diligence that his body should not be born away by us Christians , although many of us were desirous to doe it , and to have o been conversant with his sacred dead body . Some therefore suggested to Nicetas the father of Herod , but the brother of p Dalcis ; do address to the Governour , that he would not give us his body ; least ( as they said ) they leave him that was crucified , and begin to worship this person : and this they spoke upon account of the suggestion and importunity of the Jews , who very diligently watcht us when we were about to take his body out of the fire : but they were ignorant , that we could never at any time relinquish Christ ( who suffered for the salvation of all those throughout the world who were to be saved ) nor yet worship any other . For we adore him as being the Son of God ; but we have a worthy affection for the Martyrs ( as being the disciples and followers of the Lord ) because of their most exceeding great love shown to their own King and Master ; whose q companions and fellow disciples we wish our selves to be . The Centurion therefore , perceiving the contentious obstinacy of the Jews , caused the body to be brought forth , and ( as 't is customary with them ) burnt it : and so we at length gathered up his bones , more highly to be prized than the most pretious gemms , and more refined than the purest gold , and deposited them in a decent place of burial : whereat being assembled together , the Lord grant we may with joy and gladness celebrate the r Birth-day of his Martyrdom , both in memory of those who have heretofore undergone and been victorious in this glorious conflict , and also for the instruction and preparation of such as hereafter shall be exercised therein . Thus much concerning the blessed Polycarp , who together with s twelve Philadelphians was crowned with Martyrdom at Smyrna : who alone is so eminently famous and memorable amongst all men , that even the heathens every-where doe make mention of him : t Such was the glorious exit of the admirable and Apostolick Polycarp , whose story the brethren of the Church in Smyrna have in the fore-cited Epistle recorded : and to the same writing concerning him are annexed other Martyrdomes undergone at the same City of Smyrna , and at the same period of time wherein Polycarp suffered . Amongst which number Metrodorus , supposed to be a Presbyter of the Sect of the Marcionites , was burnt to death . But the most famous and eminent Martyr of those times was one Pionius . Whose particular professions , boldness and freeness in speaking , Apologies and most learned orations in defence of the faith , made both before the people and in the presence of the Governours ; and moreover , his affectionate invitations and encouragements to those who in time of persecution fell into temptation , and the consolatory speeches he used to such brethren as made him visits during his imprisonment ; and further than all this , the torments , and besides them the exquisite tortours he endured , his being nailed to the stake , and his fortitude amidst the fiery pile , and lastly his death which was subsequent to all these miraculous sufferings : whosoever are desirous to know all these particulars , we remit them to the Epistle ( which contains a most ample account concerning him ) which we have inserted into that collection we made of the sufferings of the Primitive Martyrs . Moreover there are extant the Acts and Monuments of others who suffered Martyrdom at Pergamus , a City of Asia , to wit , of Carpus and Papulus , and of a woman named Agathonica , who after many and most eminent confessions of our faith , were made perfect by a glorious death . CHAP. XVI . How Justin the Philosopher , asserting the Christian Religion at the City of Rome , suffered Martyrdom . AT the same time also Justin , of whom we made mention a little before , having presented a a second Apology to the foresaid Emperours in defence of our faith , was crowned with divine Martyrdom ; Crescens the Philosopher ( whose life and manners were answerable to the appellation of a Cynick ; of which Philosophical Sect he was a follower ) formed and contrived the treacherous plot against him ▪ because Justin confuted him often in several disputes had in the presence of many auditours , at length by his own Martyrdom he obtained the reward of that truth he was an assertour of . Thus much , this most studious follower of the truth ( perceiving before hand what was about to befall him ) does , in his foresaid Apology , expresly predict in these same words ; b And I also my self doe expect to be treacherously betraied by some one of those called [ Philosophers ] and c put in the stocks ▪ and perhaps by Crescens that illiterate fellow , and one who is a lover of vain glorious boasting : for the man is unworthy the name of a Philosopher , because he declares in publick such things as he is altogether ignorant of , and affirms the Christians to be impious and irreligious persons , meerly to please and delight the multitude ; d committing herein a great errour : For , in that he inveighs against us , having never read the doctrine of Christ , he is abominably wicked , and much worse than the vulgar sort of men , who most frequently are cautious in their discourses concerning those things they are ignorant in , and avoid speaking falsely thereof . But if he has read our doctrine , and understands not the majestick sublimity thereof ; of if he understands it , and behaves himself thus because he would not be suspected [ to be a Christian : ] then he is far more base and wicked , in that he makes himself the slave of popular applause and irrational fear . For I would have you to know that when I proposed to , and asked him some such questions as these , I perceived and was convinced he indeed understood nothing at all : and that you may know I speak what is true , I am ready ( if those our disputations have not come to your knowledge ) to propose the queries again even in your presence . And this exercise will by no means be misbecoming your Imperial Majesty . But if both my questions , and also his answers have been made known to you , then it will be apparently manifest to you that he is altogether ignorant of our Religion . But if he understands it , but dares not freely declare himself because of his auditours ; he is no Philosopher , ( as I said before , ) but is manifestly evidenced to be an affector of popular applause , and has no esteem for that most excellent e saying of Socrates [ to wit , that no man is to be preferred before the truth . ] Thus far therefore Justin ▪ And , that he was put to death ( according to his own prediction ) by a treacherous plot , of which Crescens was the framer ▪ Tatianus ( a man who in the former part of his life had been a f teacher of Rhetorick , was well read in the Grecian learning , and obtained no small repute by his being conversant therein ; who also has left in his works many monuments of his Ingenuity ) does relate in the g book he wrote against the Grecians in these words ; And the most admirable Justin said truely , that the foresaid persons were like thieves . Then , interposing some words concerning these Philosophers , he adjoyns thus much ; Indeed Crescens , who had made his nest in the great City [ Rome , ] was most notorious for the sin of buggering boys , and above all men most addicted to covetousness : and he , who exhorted all men to despise death , did so mightily dread it himself , that he made it his business to procure Justin to be put to death , ( as judging that to be the worst of evils ) because he Preacht the truth , and manifestly proved , that the Philosophers were gluttons , and deceivers . And this indeed was the true cause of Justins Martyrdom . CHAP. XVII . Concerning those Martyrs , whom Justin makes mention of in his Apology . THe same Justin , before his own Martyrdom does in his a first Apology make mention of some others who suffered as Martyrs before him ▪ which words of his , because they are accommodate to our Subject , I will here recite : He writes thus A certain woman had an husband who led a lascivious and libidinous course of li●e ; she her self also had formerly been addicted to lightness and a dishonest behaviour ; but after she had been acquainted with the doctrine of Christ , she became modest and chast , and made it her business to perswade her husband to live in like manner continently and chastly ; advertizing him of the Christian precepts , and declaring to him the future punishment in eternal flames prepared for such as lead an obscene and disorderly course of life . But he , persevering in his wonted lasciviousness , by such his doings , alienated his wife's affection from him . For the woman at last judged it a wicked thing for her to cohabit with an husband who wholly practised all manner of lustfull courses , contrary to the law of nature , and disagreeable to justice and honesty ; and therefore she resolved to be divorced from him . But the woman was obedient to the instructions of her friends ▪ who advised her to continue married a while longer , in expectation that her husband would in future alter his mind , and ere long lead a more regular course of life ; so she constrained her self and continued with him . But after this , her husband , having made a journey to Alexandria , was discovered to have committed more notorious acts of lewdness ; the woman therefore ( fearing ▪ that by her continuing married to him ▪ and by her being his confort at bed and board , she should ▪ be partaker of his wickednesses and impieties ) sent him that which we call a bill of divorce , and departed ▪ from him . But this excellent fellow her husband ( who ought to have rejoyced , because his wife ( who formerly had committed lewdness with servants and mercenary fellows ▪ and took delight in drunkenness and all manner of vice ) did now both desist from those wicked doings , and also desired him to leave them off ; which because he would not doe she was divor●'t from him . ) drew up an accusation against her , and said she was a Christian. And she presented a b Libell to thee , O Emperour ; wherein she requested liberty might be allowed her first to set in order her domestick affairs ; after which settlement she promised to put in an answer to her accusation . And You granted the womans Petitions . But her ( heretofore ) husband , being within that c space unable to say any thing against her , set upon one Ptolemaeus ( whom d Urbicius put to death ) who had been the womans instructour in the Christian Religion , after this manner : he perswaded a Centurion , who was his friend , to apprehend Ptolemaeus , and having put him in bonds , to ask him this one question , whether he were a Christian ? And Ptolemaeus , ( being a lover of truth , and no deceitfull person , nor falsifier of his own judgment ) confessing that he was a Christian , the Centurion caused him to be bound in fetters , and afflicted him with a long imprisonment . At length , when the man was brought before Urbicius , he was again asked this one question , whether he were a Christian ? And he ▪ assuredly knowing that he should obtain glory and happiness by the doctrine of Christ , again made profession of that divine and virtuous institution . For , he that denies himself to be a Christian , declines the confession of that Religion , either because he is a disallower as well as a denier of it , or in regard he knows himself to be unworthy of , and estranged from its Rules and Precepts : neither of which can happen to him that is a true Christian. When therefore Urbicius had given command that Ptolemaeus should be led away to be put to death , one Lucius , ( who also was a Christian , ) considering the injustice of the sentence that was pronounc't , spake thus to Urbicius ; what reason is there that thou shouldst have condemned this man , who is neither adulterer , nor fornicatour , nor murderer , nor thief , nor robber , and who is not in any wise convicted of any other wicked fact , but onely owns and acknowledges the appellation of a Christian ? Such judiciary proceedings as these , O Urbicius ! are misbecoming both Pius the Emperour , and the son of Caesar the Philosopher , and also the sacred Senate . But Urbicius made Lucius no other answer , onely said thus to him , you also seem to me to be such an one , and when Lucius had said that he was , Urbicius again gave command that he also should be led away to be put to death : Lucius acknowledged himself much oblieged to him ; for I shall be delivered , said he , from such wicked masters , and goe to a gracious God , who is my Father and King. And a third , stepping forth , was also condemned to undergoe the same punishment . After this , Justin does pertinently and agreeably induce those words ( which we quoted before ) saying , And I also my self doe expect to be treacherously betrayed by some one of those called [ Philosophers ] and so forth . CHAP. XVIII . What books of Justin's are come to our hands . THis person has left us many monuments of his learned and most accomplisht a understanding , and also of his sedulous deligence about divine matters , full of variety of profit : to which we will remit such as are lovers of learning , after we have usefully remark't such of them as are come to our knowledge . The first therefore of his books is his supplication to Antoninus surnamed Pius , and his sons , and to the Roman Senate , in behalf of our Religion : the second contains another Apology for our faith , which he presented to Verus ( who was successour to , and bore the same name with , the foresaid Emperour Antoninus ) whose times we are now giving an account of . There is also another book of his against the Gentiles ; wherein he treats at large , both of many questions that are usually disputed both amongst us and the Gentile - Philosophers ; and also declares his opinion concerning the nature of Spirits ; which 't is of no importance for us here to insert . And further there is another work of his against the Gentiles come to our hands , which he entitled , A confutation : and besides these another , concerning the Monarchy of God ; which he confirms not onely by the Authority of the sacred Scriptures , but also from the testimonies of the Writers amongst the Gentiles . Moreover he wrote another book , the title whereof is Psaltes : and another , containing b some short notes concerning the soul ; wherein he proposes divers questions pertinent to the explication of that Subject , and produces the opinions of the Philosophers among the Gentiles , which he promiseth to confute , and to set forth his own opinion thereof in another work of his . He also composed a Dialogue against the Jews , being a conference which he had at the City of Ephesus with one Trypho the most famous person amongst the Jews at that time . In which book he manifests , after what manner divine grace incited him to embrace the doctrine of the true faith ; and with what sedulous earnestness he before that set himself about the study of Philosophy , also with how great an ardency of mind he was laborious in finding out the truth . Moreover , in the same book he relates concerning the Jews , how that they formed treacherous plots and contrivances against the doctrine of Christ ; and useth these express words to Trypho ; So far were you from a repentance of your impious doings , that you chose out some men fit for such a design , and at that time sent them forth from Jerusalem over the whole world , to publish this , that there was an impious Sect called Christians sprung up ; and to divulge the same reproaches , which all those that are ignorant of our Religion doe now fasten upon us : so that , you are not onely the authours of your own wickedness and errour ; but also give the sole occasion thereof to all other men . He says also , in the same work , that the gifts of Prophecy even in his time shone forth upon the Church . Moreover , he has mentioned the Revelation of John , and says expresly 't was written by that Apostle . Also he recites severall testimonies of the Prophets , which , in his dispute with Trypho , he evinces were cut out of the Bible by the Jews . Several other works also of his are extant among many of our Christian brethren . Further , the Books of this person were so highly esteemed by the Antients , that Irenaeus quotes some expressions of his ; partly in his fourth book against Heresies , where he produces these words of his ; And Justin ●ays well , in his book against Marcion , I would not have credited the Lord himself , if he had Preached any other God than him , who was the Maker of the world : and partly , in his fifth book of the same work , where he quotes these words of his ; It was well spoken of Justin , to wit , that before the coming of our Lord , Satan never durst blaspheme God , because till then he did not certainly c know his own condemnation . And let thus much be here necessarily said by us , to incite such as are lovers of learning , to have an high esteem for , and accurately to read over , his books . Thus far concerning Justin. CHAP. XIX . Who , in the Reign of Verus , presided over the Churches of Rome , and Alexandria . NOw the foresaid Emperour being in the eighth year of his Reign , Anicetus , having compleated the eleventh year of his Episcopal dignity over the Roman Church , was succeeded by Soter . And moreover , Celadion , having presided fourteen years over the Church at Alexandria , Agrippinus was his successour in that See. CHAP. XX. Who then Governed the Church of Antioch . AT that time also Theophilus , the sixth from the Apostles , flourisht in his Presidency over the Church at Antioch ▪ for Cornelius , successour to Heros was the fourth that presided there ; after whom Eros , in the fifth remove from the Apostles , succeeded in that Episcopal See. CHAP. XXI . Concerning the Ecclesiastical Writers who flourisht in that Age. IN those times Hegesippus flourisht in the Church , of whom we have made frequent mention in the foregoing book ; and Dionysius Bishop of the Corinthians ; also one Pinytus Bishop of the Cretians . Moreover , Philippus , Appollinaris , and Melito ; Musanus also , and Modestus : and lastly Irenaeus . All which persons wrote books that are come to our hands , containing the sound doctrine , and true faith , delivered by the Apostles . CHAP. XXII . Concerning Hegesippus , and those he makes mention of . MOreover , Hegesippus , in his five books of Historicall memorials , which are come to our hands , has le●t a most full and compleat account of his own faith and opinion . Wherein he declareth , that travelling as far as Rome , he discourst with many Bishops , and from them all heard one and the same doctrine . You may please to hear him ( a after some words of his concerning the Epistle of Clemens to the Corinthians ) continuing his discourse thus ; And the Corinthian Church continued in the true faith untill Primus came to be Bishop there : with whom I had some discourse in my voyage to Rome , and was conversant with the Corinthians a sufficient time ; wherein we received mutual refreshment from the true faith . But arriving at Rome , I b staied there till Anicetus's time , whose Deacon Eleutherus then was : after Anicetus succeeded Soter , and next to him Elutherus . Now in every succession [ of Bishops ] and throughout each City the doctrine is conformable to what the Law , the Prophets , and our Lord Preach't . And the same Authour subjoines an account of the Heresies which were broacht in his age , in these words ; And after James the Just had suffered Martyrdom ( as the Lord had also ) for the preaching of his doctrine , Simeon the son of Cleophas ( which [ Cleophas ] was Uncle by the mothers side to our Saviour ) was constituted Bishop in his room ; whom all preferred to be second Bishop there , because he was the Lords c Cousingerman by the mothers side . Upon which account that Church was stiled a Virgin ; for it was not hitherto corrupted with vain opinions . d Thebuthis ( because he was not made a Bishop ) was the first that began to vitiate it . This man was e one of those that took his rise from the seven Sects , which were amongst the [ Jewish ] people : of which Simon was another , from whom the Symoni●ns ; and Cleobius , from whom the Cleobians ; f and Dositheus , from whom the Dositheans ; and Gortheus , from whom the g Gortheans ; and Masbotheus , from whom the Masbotheans , had their denomination : from these also came the Menandrians , and the Marcionists , and the Cartocratians , and the Valentinians ▪ and the Basilidians , and the Saturnilians ; each of which men in particular was an introducer of his own opinion . From these came the false Christs , the false-Prophets , and the false-Apostles ; who rent asunder the Unity of the Church by their corrupt opinions brought in against God , and his Christ. Moreover , the same Writer gives an account of the Heresies which were heretofore amongst the Jews ▪ in these words ; There were divers Sects and Opinions in ▪ the Circumcision among the children of Israel , which were opposite both to the h tribe of Judah , and also to Christ ; to wit , the i Essaeans , the k Galilaeans , the Hemerobaptists , the l Masbotheans , the Samarit●s , the Sadducees , and the Pharisees . And he writes many other things , of which we have partly made mention before , and inserted his relations in their proper and opportune places and times . Also , he produces several passages out of the Gospel according to the Hebrews , out of the Syriack , and particularly out of the Hebrew tongue ; whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews . Now , not onely he , but also Irenaeus , and all the Antients , doe call the Proverbs of Solomon , the book of Wisdom that m contains the Precepts of all Virtue : and , treating of those books which are termed The Apocrypha , he relates that some of them were forged by certain Hereticks in his times . But we must now proceed to another Writer . CHAP. XXIII . Concerning Dionysius , Bishop of the Corinthians , and the Epistles he wrote . ANd first we are to speak of Dionysius : who had the Episcopal Chair of the Corinthian Church ; and liberally and copiously communicated his divine labours , not onely to those committed to his charge , but also to such as inhabited Countreys remote and at a great distance : rendring himself most serviceable and usefull to all persons , by those general Epistles he wrote to divers Churches . Of which number one is that to the Lacedaemonians , containing the first rudiments of , and institutions in , the true Faith ; and moreover an exhortation to Peace and Unity . Another of them is that to the Athenians , which is excitatory to Faith , and to lead a life answerable to the Precepts of the Gospel : in which point he reproves the negligence of [ the Athenians ] who had in a manner apostatized from the Faith , since the time that Publius their Bishop suffered Martyrdom , during the persecutions which then happened : he makes mention also of a Quadratus , who was constituted their Bishop , after the Martyrdom of Publius ; and attests , that by his labour and industry , the congregations [ of the Christians ] were re-assembled , and the ardour of their faith revived , and re-kindled . He relates moreover , that Dionysius the Areopagite ( who was converted to the Faith by the Apostle Paul , according to the account given in the Acts of the Apostles , ) was made the first Bishop of the Athenian Church . There is also extant another Epistle of his to the Nicomedians , wherein he impugneth the Heresie of Marcion , and strenuously asserts and defends the exact Rule of Truth : He wrote likewise to the Church at Gortyna , and to the rest of the Churches in Creet ; and commends Philip their Bishop , because the Church under his charge was renowned for many signal acts of fortitude ; and admonishes them to use caution against the deceit and perversness of Hereticks : And in the Epistle he wrote to the Church of Amastris , together with the other Churches throughout Pontus , he mentions Bacchylides and Elpistus , as being the persons that incited him to write : he annexes likewise several expositions of holy Scripture , and by name mentions Palma their Bishop . He recommends to them many things concerning marriage and chastity , and commands those that recover from any lapse whatsoever , ( whether vitiousness , or Heretical errour ) to be affectionately received . In the same Volume is contained another Epistle to the Gnossians , wherein he admonishes Pinytus the Bishop of that Church , not to impose the heavy yoak of continency upon the brethren , as if 't were necessary ; but to have a regard to the infirmity of most men . To which Pinytus returning an answer , does greatly admire , and extol Dionysius ; but withall exhorts him , that in future he would impart stronger food , and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine ; least , being continually accustomed to such milky expressions , they should grow old in a childish discipline . In which Epistle , both the Orthodox Faith of Pinytus , and his sollicitude for the proficiency of those under his care ; his eloquence also , and understanding in divine matters , is most accurately and to the life represented . Moreover , there is extant an Epistle of Dionysius's to the Romans , superscribed to Soter , at that time the Bishop there : out of which it 's not amiss here to insert some words , wherein he much commends the usage and custome of the Romans , observed by them even untill the times of the persecution raised in our own b age ; he writes thus ; For this hath been your custome even from the beginning [ of your conversion to Christianity ] to be divers ways beneficial to all the brethren , and to send relief to most Churches throughout every City ; sometimes supplying the wants of such as are in necessity ; at others , furnishing those brethren with necessaries that are condemned to work in the mines . By such charitable gifts , which from the beginning you have been accustomed to transmit to others , being Romans , you retain the custom received from your Roman fore-fathers . Which usage your blessed Bishop Soter has not onely diligently observed , but greatly improved ; being both instrumental and ready in the conveyance of your bounty designed for the Saints ; and also comforting with blessed words ( as a tender and affectionate father does his children ) those brethren that come as c strangers to you . In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians , and manifests that 't was very antiently customary to recite it publickly in the presence of the Church : for he says ; d This day therefore , being the holy day of the Lord , we have now passed over , wherein we read over your Epistle ; which ( as also the former Epistle of Clemens's written to us ) we continuing to read henceforward , shall abound with most excellent Precepts and instructions . Further , the same Writer speaking of his own Epistles which by some forgers were corrupted , says thus ; For I wrote some Epistles , being thereto requested by the brethren : but the emissaries of the devil have filled them with darnell ; expunging some passages out of them , and adding other some ; for whom a Woe is reserved . It s no wonder therefore , that some attempt to adulterate the holy writings of the Lord , since they have basely falsified such as are of an inferiour authority . Besides these , there is extant another Epistle of Dionysius's , written to Chrysophora a most faithfull Sister , to whom he writes what is agreeable , and imparts to her such Spiritual food as is convenient for her . Thus much concerning the writings of Dionysius . CHAP. XXIV . Concerning Theophilus , Bishop of the Antiochians . THere are extant of this Theophilus's ( whom we declared to have been Bishop of the Antiochian Church ) three books written to Autolycus , containing the first rudiments of the Faith. He has another Tract also extant , entitled , Against the Heresie of a Hermogenes , wherein he quotes authorities out of the Revelation of St John : there are besides some other books of his , wherein are delivered the first principles of our Faith. Moreover , whenas in that age the Hereticks ( like darnell ) did nevertheless corrupt the pure seed of the Apostolick doctrine , the Pastours of Churches were every where very earnest and industrious to chase them away ( being as it were savage and wild beasts ) from the sheep of Christ ; partly by admonishing and exhorting the brethren ; and partly by encountring valiantly with the Hereticks themselves ; whom they either confuted by dint of arguments and unwritten questions propounded face to face ; or else disproved their opinions by written Treatises most accurately compiled . That Theophilus therefore did , together with others , engage these Hereticks , 't is manifestly apparent from that elaborate piece , ( not unworthy of himself ) which he wrote against Marcion ; which book , together with those other we have recounted , is at this present time extant . Further , Maximinus , the seventh from the Apostles , succeeded this person in the Bishoprick of the Antiochian Church . CHAP. XXV . Concerning Philippus and Modestus . MOreover , Philippus ( who , as we are informed by the words of Dionysius [ even now quoted ] was Bishop of the Church at Gortyna ) compiled also a most elaborate piece against Marcion . So likewise did Irenaeus , and Modestus . But this person last named did most excellently ( even better than the other Writers ) detect the errours and frauds of the man , and exposed them to the view of the world . Several others also wrote , whose Labours are to this day with exquisite care preserved by many of the brethren . CHAP. XXVI . Concerning Melito , and what he has made mention of . ALso , at that time Melito , Bishop of the Church at Sardis , and Apollinaris Prelate of the Church at Hierapolis , flourished and were eminently famous . Each of which persons did severally dedicate an Apology written in defence of our faith to the foresaid Roman Emperour , who reigned at that time . The Books of each of them , which are come to our knowledge ▪ are these that follow . Two books of Melito's concerning Easter ; one of his , a concerning the true way of converse , and of the Prophets : another , concerning the Church ; and a third , concerning the Lords day : Moreover , one , concerning the nature of man , and another , about the frame and composure of man ▪ and one , concerning the b obedience of the senses and their subjection to faith ; and moreover , one book , concerning the soul , the body and the mind : a book , concerning Baptism ; one , of Truth ; one , concerning the c Origination and Generation of Christ : his book of Prophecy , another , concerning Hospitality ; and that entitled , The k●y : besides one , concerning the Devil , and , of the Revelation of John ; and another , about the incarnatation of God ; and lastly , his Apology to Antoninus . Now , in his books concerning Easter , to wit , in the beginning of that work , he declares the time when he wrote , in these words , Servilius Paulus being Proconsul of Asia , at that time when Sagaris suffered Martyrdom , there arose a great controversie at Laodicea concerning Easter , which happened to fall on those days in its due season : at which time I wrote these books . Clemens Alexandrinus makes mention of this book , in his piece concerning Easter ; which book of Melito's was , as he says , the occasion of his composing that work . Now , in that book dedicated to the Emperour , he relates what was acted against us Christians in his Reign . For now , says he , that sort of men who are pious and holy are persecuted , ( a thing which was never before done ) and molested with new Decrees throughout all Asia . For most impudent informers , who are desirous to possess themselves of other mens goods , taking an occasion from the Imperial Edicts , doe openly commit robberies , and day and night take away the goods of innocent persons . And , after some words , he continues , thus ; Now if all this be done by Your command , let it pass for an orderly and due way of proceeding . For a just Emperour can never decree or authorize any thing that is unjust : and we willingly undergoe the reward of such a death . This request onely we humbly make to you , that you your self would first take cognizance of d them that are sufferers of this vexatious molestation ; and then determine impartially , whether they are worthy of punishment and death ; or deserve to live in peace and quietness . But if this Decree , and this new Edict ( which ought not to have been established against the most barbarous enemies ) does not proceed from You , then we more earnestly beseech You , not to be unmindfull of us , nor permit us to be any longer infested with these publick Rapines . Then , after the interposition of some words , he adds thus much ; For this Sect of Philosophy , which we profess , at first flourisht amongst the e Barbarians . But when , in the Reign of the Great Augustus Your Progenitour , it began to be eminent and conspicuous in Your Provinces ; it brought with it most fortunate and prosperous success to Your Empire . For from that time the power of the Roman Empire began to be eminently great , and was much augmented . Of which Empire You by succession are the most acceptable Inheritour that could be wish't for , and shall so continue , together with your f Son , if you will be the defender of that Religion which was nursed up together with Your Empire , which took its beginning under the Reign of the Great Augustus ; and which your Ancestours did together with other Religions both esteem , and reverence : And this is a most certain evidence that our Religion ( which flourisht together with your happily begun Empire ) brought with it publick success and prosperity ; to wit , that from the time of Augustus's Reign no unsuccessfull accident hath intervened ; but on the contrary such splendour and magnificence hath always artended Your Empire , as is agreeable to the desires and prayers of all men . Of all the Emperours , onely g Nero and Domitian ( induced thereto by the perswasion and advice of some malevolent persons ) endeavoured to fix a calumny and reproach upon our Religion . From whom that false and malicious detraction happened to be conveyed down to succeeding times , agreeable to the usage of the rude multitude , which irrationally gives credit to such groundless rumours . But Your pious Ancestours corrected their ignorance : and by frequent Rescripts reproved such as audaciously attempted to be insolent and vexatious towards those of our Religion . Amongst whom Your Grandfather Adrian wrote both to Fundanus Proconsul of Asia , and also to many other [ Governours of Provinces ; ] and h your Father , even at that time when You were his Colleague in the Empire , wrote to the Cities that they should not raise tumults , nor commit any insolencies against us ; namely to the Larisseans , to the Thessalonians , the Athenians and to all the Grecians . But we most confidently perswade our selves that You ( who retain the same opinion concerning us that your Ancestours had ; yea , who are enclined to be much more gracious and mild towards us , and to entertain wiser and discreeter thoughts concerning us , ) will doe whatsoever we request of you . This passage is extant in the fore mentioned Apologie of Melito . The same Authour ( in that book of Extracts and Collections written by him ) does , at the beginning of that work , make a Catalogue of those books of the Old Testament that by general consent are acknowledged as Canonical : which Catalogue I judged necessary to be here inserted : It is word for word thus . Melito to Onesimus the brother sendeth greeting . Whereas , because of your love to , and diligence bestowed about , the word of God , you have often requested me to make you some short Collections and excerptions both out of the Law and the Prophets about those things that belong to our Saviour , and all the Articles of our Faith ; and moreover , you being very desirous to have an accurate account of the books of the Old Testament , how many they are in number , and in what order they were written ; I have made it my business to doe all this , and to satisfie your desire herein . For I well know with what an ardour of faith you are enflamed , and how earnest your desires are after knowledge ; and that , by reason of your love of God , you greatly prefer these before all other things , striving earnestly to obtain eternal salvation . When therefore I travelled into the East , and came into that Countrey where these things were heretofore Preacht and done , I made an accurate inquiry about the books of the Old Testament , a Catalogue whereof I have herewith sent you . Their names are these : The five books of Moses , to wit , Genesis , Exodus , Leviticus , Numbers , Deuteronomie : Joshua , Judges , Ruth ▪ the four books of the Kings , the two books of the Chronicles : the Psalms of David , the Proverbs of Solomon , which is also called the book of Wisdom , Ecclesiastes , the song of Solomon , Job , the prophecies of Esaiah , and Jeremiah : one book of the twelve [ minor ] Prophets , Daniel , Ezechiel , Esdras . Out of these I have made some short Collections , which I have divided into six books . But thus much concerning the writings of Melito . CHAP. XXVII . Concerning Apollinaris , Bishop of the Hierapolitane Church . a ALthough several books written by Apollinaris are extant among many men , yet these onely of his are come to our knowledge ; to wit , His Apology to the foresaid Emperour ; his five books against the Gentiles ; his two books concerning truth ; and his b two books against the Jews . Also , those books he wrote afterwards against the Heresie of the c Cataphrygians ; which not long after occasioned great dist●●bances ; but at that time it began to make its first appearance ▪ Montanus with his false Prophets then laying the foundation of his Errour . And this is what we had to say concerning Apollinaris . CHAP. XXVIII . Concerning Musanus , and his Writings . THere is extant of Musanus's ( whom we mentioned a little before ) a most sharp piece written by him to some brethren , who turned to the Heresie of the Encratitae ; which then first sprang up , and introduced ● new and most pernicious false opinion into the world . Tatianus , as report says , was the Authour of this Heresie . CHAP. XXIX . Concerning Tatianus and his Heresie . VVE mean that Tatianus , whose words we quoted a little before , treating concerning the admirable Justin ; who , we told you , was a disciple of that Martyr's . Irenaeus evidences this in his first book ▪ against Heresies , where he writes thus concerning this Tatianus and his Heresie From a Saturninus and Marcion sprang those Hereticks called Encratitae , who taught that marriage was unlawfull ; rejecting that Primitive institution of God , and tacitely accused him , because he created Male and Female for the propagation of Mankind . They were assertours also of an abstinence from the eating those things , that ( as they termed them ) had life ; shewing hereby their ingratitude towards God who Created all things ▪ They deny likewise that the first man was saved . And this is a Tenet lately invented amongst them , of which impious assertion one Tatianus was the first broacher . Who having been an Auditour of Justin , as long as he converst with him , disclosed no such false opinions : but after his Martyrdom , he revolted from the Church , and being arrogant and pu●● up with the conceit of his being an b Ecclesiastical Doctour ( as if he were better then any body else ) he was the composer of a new form of Doctrine of his own making , inventing stories about invisible ages , in the same manner as Valentinus did : and asserting with Marcion and Saturninus , that Matrimony was nothing less than corruption and whoredom ; and framing some new arguments to disprove the Salvation of Adam . Thus far Irenaeus [ concerning the Heresie of the Encratit● which then was broacht . ] But not long after , one whose name was c Severus did consolidate and strengthen the foresaid Heresie , and so was the occasion that the followers of that Sect were called , by reason of his name , Severiani . They approve indeed of the Law , the Prophets and the Gospels , expounding the sentences of holy Scripture according to a peculiar sense and meaning of their own ; but they speak reproachfully of the Apostle Paul , and reject his Epistles ; neither doe they admit of the Acts of the Apostles . But Tatianus , their first founder , put together a confused heap of collections extracted out of the four Gospels , which he entitled a d Dia●●ssarωn , i. e. a Gospel made up of the four Gospels : which book is at this time extant in the hands of some men . They say also , that he was so audacious as to alter some sayings of the Apostle Pauls , and to express them in more elegant terms , undertaking to correct the composition and order of his phrase . He left a very great number of books ; among which , his e book against the Grecians is look't upon to be an excellent piece , and is commended by most men : in which work , giving an account of the series of times in the former ages of the world , he has made it evident that Moses and the Prophets amongst the Hebrews , were much more antient , than all the famous men amongst the Grecians . Indeed that book of his seems to be the best and most usefull piece of all his writings . But thus far concerning these things ▪ CHAP. XXX . Concerning Bardesanes the Syrian , and those books of his that are extant . FUrther , in the Reign of the same Emperour , when Heresies were numerous in a Mesopotamia , one Bardesanes a most eloquent man in the Syrian tongue , and an excellent disputant , wrote some Dialogues against Marcion and several others , who were Authours and assertors of different Opinions , which he publisht in his own country language ; as also many other works which his Scholars ( for he had very many Auditours , and was a powerful maintainer of our faith ) translated out of the Syriack into the Grecian language . Amongst which is his Dialogue concerning Fate , written to b Antoninus , an incomparable piece . 'T is said he wrote several other Tracts , upon occasion of the persecution at that time raised against us . This man was at first a follower of Valentinus's ; but having mislik't that Heresie , and confuted many of the fabulous Tenets of the founder thereof , he was satisfied in himself that he had turned to a truer opinion : but notwithstanding he did not wholly clear himself of the filth of his ancient Heresie . Moreover , at the same time Soter Bishop of the Roman Church departed this life . The End of the Fourth Book of the ECCLESIASTICAL HISTORY . THE FIFTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . The PREFACE . MOreover , Soter Bishop of the Roman Church having presided there eight years , ended his life . In whose place succeeded Eleutherus , the twelfth from the Apostles . It was then the a seventeenth year of the Emperour Antoninus Verus ; at which time a more sharp persecution being in some parts of the world raised against us by a popular incursion throughout every City ; how vast the number was of such persons as were dignified with Martyrdom over the whole world , may be conjectured from what happened in one Province . Which things were by accident put in writing and transmitted to posterity , as being truely worthy of an indelible remembrance . Now the Acts , which contain a most perfect and compleat account of these things , are set down entire in that Collection we made of the Martyrs ; which comprehends not onely an Historical relation of what was done , but also Rules and Precepts of Piety and Holiness : But notwithstanding , we will from thence at present make a selection of such passages as are agreeable to the Subject we no whave in hand , and here insert them . Other Historians indeed have wholly made it their business to record in their works Warlike Victories , and Trophies erected against their conquered Enemies ; the valour of Generals , and brave exploits of Souldiers , b●smeared with bloud , and polluted with innumerable slaughters , in defence of their Children , Countrey , and Estates : But we , who set forth the History of a Divine society of men , will record upon immortal Monuments , inscribed with indelible Characters , the most pacate Wars , waged for the obtaining of Spiritual peace ; and the valiant Acts of those persons who in such encounters contended more for the Truth than their Countrey , and for Religion rather than their dearest Relations : publishing for the perpetual remembrance of posterity , the continued earnestness of those Champions who fought for Piety , their fortitude in undergoing manifold torments , the Trophies erected against the Devils , the victorious conquests obtained over invisible Adversaries , and last of all , their Crowns . CHAP. I. How many , in the Reign of Verus , underwent most sore Persecution in France for Religion ; and after what manner they suffered . NOw France was the Countrey , wherein the place for performance of the forementioned Combats was appointed . The chief Mother-cities whereof , ( and which be more eminently famous than the other Cities there , ) are Lyons and Vienna ; through both which the river Rhone passes , encompassing with a great and rapid stream that whole Region . The Churches therefore that were most eminent in those parts sent an account in writing concerning their Martyrs to the Churches throughout Asia and Phrygia ; relating , after this manner , what was done amongst them : For I will insert their very words : a The servants of Christ which inhabit Vienna and Lyons in France , to the brethren throughout Asia and Phrygia , which have the same Faith and Hope of Redemption with us ; Peace , Grace , and Glory from God the Father , and from Christ Jesus our Lord. Then , having after this by way of preface premised some words , they begin their relation with these : Now the ●ore affliction amongst us ▪ the great rage of the heathens against the Saints , and what the blessed Martyrs endured ; we are neither able accurately to express , nor indeed can it be comprized in writing . For the adversary invaded us with his utmost vigour , shewing forth even then his arrival amongst us , and some beginnings of his future cruelty . For he left nothing unattempted , whilst by way of practise he prepared , and before hand exercised his ministers against the servants of God. So that we were not onely prohibited to come into b private houses , the Baths , and the c Forum , but it was also by them interdicted that no one of us should at all appear in any place whatsoever . But the Grace of God fought for us against the Devil ; which both defended such as were weak , and also set in array against him such men as , like pillars , were firm and immovable , who by reason of their patience in enduring sufferings , might have been able to have pulled on themselves the whole force of the Devil . These persons engaged him hand to hand , undergoing all manner of reproach and punishment ; and , accounting the greatest sufferings to be small and trivial , they hastned unto Christ ; truly demonstrating , * that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us . First therefore they couragiously underwent whatsoever [ abuses ] were cumulated on them by the whole multitude , to wit , the shouts against them , the stripes , the draggings up and down , the taking away of their goods , the casting of stones at them , their being d shut up within their own houses ; and all things which an exasperated multitude doe usually undertake against their enemies and adversaries : Then , being brought into the Forum by the Tribune of the Souldiers and the e Magistrates of the City , they were examined in the presence of the whole multitude ; and ▪ having made their confession , were shut up in prison untill the arrival of the f President . Afterwards , when they were brought before the Governour , ( who exercised all manner of cruelty against us ) g Vettius Epagathus , one of the brethren , who had arrived to an immense degree of love to God and his neighbour ; whose course of life had been so exact and accurate , that although he was a young man , yet he deserved the eloge of Zachariah Seniour ; for he had walked in all the Commandments and Ordinances of the Lord , blameless , and was most ready to perform all good Offices towards his neighbour , being full of the zeal of God , and fervent in Spirit : This person , I say , being such an one , was not able to bear those so unjust proceedings against us , but was greatly moved with indignation , and requested that he also might be heard to make a defence in behalf of the brethren , [ and to manifest ] that there was nothing of impiety or irreligion amongst us . But when those about the Tribunal cried out against him , ( for he was an eminent personage , ) and when the Governour refused the request so justly proposed by him , and onely ask't him whether he also were a Christian ; he confest it with a most loud voice , and was received into the number of the Martyrs , being termed by the Governour the Advocate of the Christians : But he had within himself an Advocate , to wit , the holy Spirit , in a greater degree than h Zacharias had ; which he evidently manifested by his abundant love , in that he was well contented to deposite his own life for the defence of the brethren . For he was , and is , a genuine disciple of Christ , following the Lamb whit hersoever he goeth . Then others i were diligently proved and examined ; and they were illustrious and ready proto-Martyrs , who with all alacrity of mind accomplished the solemn confession of Martyrdom . Moreover , those who were unprepared , unexercised , as yet weak , and unable to undergoe the severity of so great a combat , were then apparent : of whom about ten in number fell away , which was the occasion of great grief and immeasurable sorrow to us , and disturbed that alacrity of mind in others who were not yet apprehended ; who although they suffered all sorts of misery , yet were present with the Martyrs , and departed not from them . At that time we were all in a great consternation of mind , because we were dubious about the [ perseverance of such as were to ] confess [ themselves to be Christians ; ] not that we feared the torments that were to be inflicted , but , revolving in our minds the issue of affairs , we were fearfull least any one should fall off from the faith . Now there were daily taken such as were worthy to fill up their number ; so that those , who were most eminent in k both the Churches , and by whom especially matters here had been settled , were all pickt out and apprehended . Some Heathens also , our servants , were seized upon ; ( for the President did in publick give command that we should all be diligently search't out ; ) which persons , by reason of the treachery of Satan , being afraid of the torments which they saw the Saints undergo , the Souldiers inciting them thereto , raised lyes against us , and reported that we used the suppers of l Thyestes , and the incestuous carnal copulation of m Oedipus , and such other things as 't is neither lawfull for us to utter , nor to think of , nor to believe , that any such fact was ever committed among men . These stories being spread abroad , all persons were enraged against us ; in so much , that if there were any who before had been moderate towards us by reason of affinity or friendship ; even these were then greatly displeased with , and mightily incensed against , us . Thus was fulfilled that which our Lord had said , that the time shall come wherein * whosoever killeth you , will think that he doeth God good service . From thenceforth therefore the holy Martyrs underwent such torments as are inexpressible and above all declaration : Satan endeavouring with much earnestness that some slanderous and reproachfull words might be uttered by n them also . But the whole rage both of the multitude , of the President , and of the Souldiers did in a more violent manner fall upon o Sanctus , of Vienna , a Deacon , and upon Maturus , a person indeed who had been lately baptized , but yet proved a couragious Champion of Christ ; upon Attalus also , by countrey a Pergamenian , who always was a pillar and prop of the Churches here ; and lastly upon Blandina ; by whom Christ demonstrated , that those things which among men seem vile , obscure , and despicable , are by God accounted worthy of great honour , by reason of the love shown to him , which is actually and powerfully manifested , and not in pretence and shew boasted of . For when we were all afraid , and she that was her mistress after the flesh ( who also was one of the Champions of the Martyrs ) feared , least , by reason of the imbecillity of her body , she should not be able with boldness and freeness to make her confession : Blandina was supplied with so great strength , that those who by turns tortured her all the time from morning till evening , became feeble and weak ; and confest themselves overcome , having nothing further to doe to her ; they admired also that she yet continued to breathe , her whole body having been mangled and pierced through ; and they attested , that one sort of torture was sufficient to have bereaved her of life , much more so many and so great torments . But this blessed woman , like a couragious Champion , recovered fresh supplies of strength during her confession : and it was a refreshment , and an ease to her , and abated the pain of those torments that were inflicted on her , to pronounce these words , to wit , I am a Christian , and there is nothing of wickedness acted amongst us . But Sanctus , having in an extraordinary , and more than humane , manner , couragiously endured all the torments men could invent , ( the impious wretches hoping by reason of the continuedness and exquisiteness of his torments to have heard some undecent expressions from him , ) withstood them with so great a degree of courage , that he declared neither his own name , nor that of his Countrey , nor of the City where he was born , nor yet whether he were a servant or a freeman : but to all the interrogatories , he made answer in the Roman tongue , I am a Christian : this he declared time after time successively , instead of [ acknowledging ] his name , his City , his kindred , or any thing else : neither could the Heathens get any other words out of him . Upon which account the rage both of the President and of the tormentours against him was exceeding great , and their endeavours to master him were obstinate and earnest . Insomuch that when they had nothing further to torture him with , at last they clapt plates of brass that were red hot upon the most tender members of his body ; which parts of his body were burnt indeed ; but he stood upright without bending of himself at all , was invincible , and continued stedfast and constant in his confessions ; being bedewed and strengthened with that celestial fountain of living water which flowed out of the * belly of Christ. His body was a sufficient evidence of what had happened , being all over full of wounds , and prints of stripes , p bowed and drawn together , and having lost the external form and shape of a man : in which Christ suffering accomplished therein great glory , vanquishing the adversary and demonstrating for the information of others , that there is nothing formidable where the love of the father is , nor any pain where the glory of Christ is present . For when those impious wretches some few days after began again to torture the Martyr , and supposed that if they should make use of the same torments whilst his body was swelled and the q wounds thereof inflamed , either they might master him , when he could not indure to be touch't by hands , or that he would die under his torments and so strike a terrour into others : not onely no such thing happened concerning him , but also , contrary to the opinion of all men , his body became erect and was repaired in these latter tortures ; and he recovered his former shape , and the use of his limbs . So that his being tormented the second time was not a punishment to him , but by the grace of Christ proved to be his r●medy . Moreover , the devil caused one Biblias to be brought forth to punishment , ( being one of those who had renounced Christ , ) whom he supposed to be by him already devoured , but was further desirous to have her condemned of blasphemy , constraining her , being now weak and not couragious , to utter some impious expressions concerning us . But she came to her self again at the time of her being tortured , and ( as we may so speak , ) was awaked out of her profound sleep , being by the present punishment reminded of the eternal torments in hell ; and she returned a contradictory answer to r those that slaundred us , saying , how should such persons eat little children , for whom 't is unlawfull to eat the bloud even of irrational creatures . From that instant she confest her self to be a Christian , and was added to the number of the Martyrs . But when the punishments of those tyrannous persons were rendred ineffectual by Christ , through the patient sufferance of the blessed Martyrs , the devil invented other subtil devices , to wit , the imprisonments of them in darkness , and in the most noisome parts of the prison , the stretching of their feet in the s stocks , which were strained to the fifth hole , and such other sorts of punishment as enraged ministers ( and therefore full of the devil ) doe usually provide for those that are shut up in prison . So that many were suffocated in prison , whom the Lord , manifesting his own glory , was pleased should after that manner depart out of this life . For some ( who had been so cruelly tortured , that in all likelyhood they could not possibly live any longer , although they should have had all methods of cure administred to them , ) continued in prison ; destitute indeed of humane assistance , but corroborated by the Lord , and strengthened in body and mind , who also encouraged and comforted the rest : But others who were young , and newly apprehended , whose bodies had not before been accustomed to endure tortures , were not able to bear the burthen of confinement , but died in prison . Now the blessed Pothinus , who was entrusted with the administration of the Episcopal Office in Lyons , being above the age of ninety years , and very infirm of body , scarce able indeed to draw his breath by reason of his present bodily imbecillity , but corroborated with alacrity of mind through an earnest desire of an approaching Martyrdom ; He , I say , was also haled to the Tribunal : his body indeed was both by age and also by his distemper decayed and spent , but his life was preserved in him , that Christ might triumph thereby . He , being carried to the Tribunal by the Souldiers , the Magistrates of the City accompanying him , and the whole multitude raising shouts of all sorts against him , ( as if he had been Christ , ) exhibited a good testimony : but being asked by the President who was the God of the Christians , he replied , if you be worthy , you shall know . After this answer , he was drag'd up and down after a most inhumane manner , and suffered various sorts of blows and stripes ; both those who were neer , exercised all manner of injurious usage towards him with hands and feet , shewing no reverentiall respect to his age ; and such as were at a distance cast at him whatever each person had ready at hand : yea , they all accounted it to be a great offence and an impiety , should any one have been deficient in his insolent usage of him . For by this means they thought they should revenge their gods . And when there was scarce any breath left in him , he was cast into prison , where after two days he expited . But here there came to pass a singular dispensation of Gods providence , and the immense mercy of Jesus was demonstrated ; [ an instance whereof ] has indeed rarely happened among the Brotherhood , but which was not at all disagreeable to the skill , and dexterity of Christ. For those who , upon their being first apprehended , renounced the Faith , were themselves also confined to prison , and partook of the same miseries which the Martyrs underwent : for their denial of the Faith was not in any wise beneficiall to them at that juncture of time . But those who confest themselves to be what they really were , were imprisoned as Christians , no other crimination being laid to their charge : but these were kept in custody , as being , besides that , murderers and wicked persons , and underwent double the punishment that others did . For the joy of Martyrdom , the hope of the Promises , the Love to Christ , and the Spirit of the Father comforted those : but their conscience did heavily torture these ; in so much that * in their passage from the prison to the Tribunal their countenances might be manifestly known and distinguished from all the rest . For those came forth chearfully , their countenances being intermixt with very much of majesty and pleasantness : in so much that their fetters encompassed them with a beautifull comliness , like a bride bedeck't with fringes of gold † wrought about with divers colours : and moreover they yielded a scent of the sweet savour of Christ ; so that some thought they were anointed with terrestrial oyntment . But these had a dejected countenance , look't unpleasantly and illfavoured , and were filled with all manner of deformity : moreover they were reviled by the very Heathens , as being cowardous and unmanly ; having indeed procured themselves the crimination of murderers , but lost that most honourable , glorious , and vivifick appellation [ of Christians . ] Which things when the rest beheld ; they were made stedfast ; and such as were apprehended did without any thing of dubiousness confess themselves to be Christians , entertaining not the least thought of diabolical consideration . To these , having interposed some words , they again add , saying , — Afterwards therefore , their Martyrdoms were divided into all sorts of death : for , having platted one Crown of different colours , and of all sorts of flowers , they offered it to the Father . It was indeed fit , that those couragious Champions , who had undergone a various combat , and been egregious conquerours , should receive the invaluable Crown of incorruption . Maturus therefore , and Sanctus , and Blandina , and Attalus were brought before the wild-beasts into the t Amphitheatre , and into the publick place , where the inhumanity of the Heathens was exhibited ; a day for fighting with the wild-beasts being granted purposely upon the account of those of our Religion . And Maturus , and Sanctus , did again undergoe all sorts of torments in the Amphitheatre , as if they had before suffered nothing at all : but the rather , because having already subdued the adversary in many x encounters , and being now to engage in a Combat for the Crown it self , they again underwent such stripes in their passage thither as are customarily inflicted ; the being torn and drag'd up and down by the wild-beasts ; and whatever else the enraged people , some from one place some from another , called aloud for , and commanded ; and in fine , the Iron chair , upon which their bodies being broyled , filled their noses with the offensive smell of burnt flesh . Neither did they make an end of their cruelty thus , but were yet more fiercely enraged , being desirous to overcome the patient sufferance of the Martyrs : But they heard no other expression from Sanctus , save that which he had usually uttered all along from the beginning of his confession . These two persons therefore , after they had continued alive a long while under the sufferings of a mighty combat , at last were slain ; having been made a spectacle to the world throughout that day , instead of all that variety which is exhibited in the combats of the Gladiatours . But Blandina , being hung upon a piece of wood fixt in the ground , was proposed as food for the wild-beasts to prey upon ; who also , ( in that she seemed to hang in the form of a Cross , ) by her strong and earnest prayer , implanted much alacrity upon the minds of those that were combatants ; when they saw ( whilst they were undergoing their sufferings , ) even with their outward eyes , under the person of their sister , Him who was therefore crucified for them , that he might perswade those which believe in him , that whosoever suffers for the glory of Christ hath eternal communion with the living God. Now when none of the wild-beasts would then touch her , she was taken from the stake , and cast again into prison , being reserved for another combat : that so , having been y Conquerour in many incounters , she might render the condemnation of the crooked Serpent inexcusable ; also she encouraged the brethren , and though she was a person of small estimation , infirm , and despicable , yet having clothed herself with the strength of Christ that great and invincible Champion , she vanquished the adversary in many encounters ; and , after a glorious combat , was encircled with a Crown of incorruption . Attalus also was by the multitude most earnestly required to be delivered up to punishment , for he was an eminent person , and by reason of the clearness of his conscience proceeded forth like a Champion prepared for the combat , in that he had been perfectly and throughly exercised in the Christian discipline , and was always a witness of the truth amongst us : and after he had been z lead round the Amphitheatre , ( a table being carried before him whereon was written in the Roman tongue , This is Attalus the Christian , ) and the people had vehemently swell'd with rage and a●ger against him ; the President having understood that he was a Roman , commanded he should again be committed to custody amongst the rest that were in prison . Concerning whom he wrote to Caesar , and expected an Edict from him . Now , this interval of time was spent neither idly , nor unfruit●ully by them , but by their patient sufferance , the immeasurable mercy of Christ was made apparent : for those members of the Church that were dead , were by the living revived ; and the Martyrs conferred * kindnesses upon those who were no Martyrs ; and there was a great joy begotten in the Virgin Mother [ the Church ; ] she having again received those alive , whom by abortion she had cast forth as dead . For through the means of the holy Martyrs many of those who had renounced the faith , were newly formed in the womb , born again , had their vital heat rekindled in them , and learned to confess themselves to be Christians . And having now recovered life and strength , they came before the tribunal , ( God , who desireth not the death of a sinner but is indulgent and kindly invites him to repentance , a in●using a sweetness into them ) that they might again be interrogated by the President . For Caesar had signified by his Rescript , that those [ who confest themselves to be Christians , ] should be b tortured ; but if any renounced the Faith , they should be dismist from their imprisonment . Now , the publick c Assembly here ( which is frequented by a numerous concourse of people of all nations that meet together at it ) being newly begun , [ the President ] ordered the blessed Martyrs to be brought before the Tribunal , making them a gazing-stock , and , by way of ostentation , producing them as a pompous shew to the multitude . When therefore he had again interrogated them , as many as were found to have the priviledge ▪ of being free of the City of Rome , he ordered should be beheaded ; the rest were cast to the wild-beasts . But Christ was greatly glorified through those who formerly had renounced the Faith , but then ( contrary to the expectation of the Heathens ) became to be Confessours : for these persons were interrogated apart , as being , in all probability , forthwith to be set at liberty ; but , having confess 't themselves to be Christians , they were added to the d number of the Martyrs . Now , they continued without , who never had the least impression of Faith , nor a sense of the Wedding garment , nor a thought about the fear of God ; but by their conversation defamed the way of Truth , that is , were the sons of perdition : But all the rest were added to the Church ; during whose examination , one Alexander , by countrey a Phrygian , by profession a Physitian , a person who had dwelt many years in the Gallia's , and was known almost to all men by reason of his love to God , and his boldness and fearlesness in Preaching his word , ( for he wanted not Apostolick grace ; ) standing near to the Tribunal , and by nods encouraging them to a confession of the Faith , appeared to those who stood round the Tribunal as if he endured the * pangs of childbirth : now the multitude being in a great sume , because those , who had before renounc't the Faith , did now again make confession of it , cried out against Alexander , as if he were the occasion thereof : and the President ( having commanded him to be e set before him , and asked him who he was , and he having said that he was a Christian ) being in a rage , condemned him to be cast to the wild-beasts . And the day following he entred the Amphitheatre together with Attalus ; ( for the President , to gratifie the multitude , did again deliver Attalus to the wild-beasts : ) which two persons , having undergone all the instruments of torment in the Amphitheatre , that were invented to torture them with , and endured a great combat , were at last f run through with a sword . Alexander indeed did neither sigh , nor utter any expression at all ; but in his heart spoke to God , and continued praysing of , and praying to him : but Attalus , when he was set in the Iron chair , and scortched all over , ( when the favour of his burnt flesh ascended from his body , ) said to the multitude in the Roman tongue , behold , this that you doe , is to devour men ; but we neither devour men , nor practise any other thing that is evill : being asked also what name God had , he answered , God has not a name , as man has . In fine , after all these persons , on the g last day of the Gladiatours combats , Blandina was again brought forth , together with Ponticus a youth about fifteen years old ; ( who also were everyday led in , to see the tortures of the rest ) and they constrained them to swear by their Idols : but because they continued firm and constant , and contemned their gods , the multitude was so enraged against them , that they neither had compassion on the age of the young man , nor shewed any reverential respect towards the Sex of the woman , but exposed them to all manner of cruell tortures , and made them pass through the whole circuit of torments , now and then compelling them to swear , but were unable to effect that . For Ponticus , being encouraged by his sister , ( insomuch that the Heathens perceived it was ●he that encouraged and strengthened him ) having couragiously undergone all sorts of tortures , gave up the ghost . But the blessed Blandina , the last of all , having like a noble and valiant mother encouraged her children , and sent them before as conquerors to the King ; after she had measured over the same course of Combats that her sons had passed through , hastned to them , being glad , and rejoycing at her exit , as if she had been invited to a nuptial supper , and were not to be cast to the wild-beasts . And after she had been scourged , exposed to the fury of the wild-beasts , and set in the h Iron-chair , at last she was inclosed in a net , and thrown before a i Bull : by which beast after she had been very much tossed , ( having been all along wholly insensible of the tortures she underwent , because of her hope and her retaining a firm assent to those things she believed , and also by reason of her familiar converse in prayer with Christ , ) she also was run through with a sword : and the very Heathens themselves confessed , that there never was any woman among them , which suffered so many and so great tortures . But their rage and cruelty towards the saints was not thus satiated : for the Savage and Barbarous Nations , having been stirred up by that k fierce wild-beast , could not without great difficulty be appeased ; but their cruelty was begun afresh , in a new and peculiar manner ▪ against the bodies of the Saints . For they were so far from being ashamed that they had been vanquished by the Martyrs ( because they were destitute of humane reason and consideration , ) that their rage was more enkindled ; both the President and also the people ( like a fierce beast ) most unjustly demonstrating the same degree of hatred against us : that the Scripture might be fulfilled , l He that is unjust , let him be unjust still , and he that is righteous , let him be righteous still . For those who had been suffocated in prison , they cast to the dogs ; watching continually night and day , least any of us should interre them ; then , having exposed the pieces of the bodies , as well what were left undevoured by the wild-beasts , as what remained unconsumed by the fire , partly torn , and partly burnt , also the heads of the rest together with their trunks , they kept them likewise unburied with a guard of Souldiers for the space of many days . And some were full of indignation , and gnashed their teeth at the dead , being desirous to take some further revenge of them . Others insulted over and derided them , extolling their Idols , and attributing the punishment of the Martyrs to them . But those that were more mild , and who seemed in some measure to sympathize with us , upbraided us very much , saying , where is their God ? and what emolument hath this Religion brought them , which they preferred before their own lives ? And such variety was there in the Heathens behaviour towards us ; but we were affected with a great grief , because we could not hide the bodies in the earth : for neither was the night assistant to us therein , m neither would money perswade them , nor could our prayers induce them to grant our request : but they watched the bodies with all imaginable care and diligence , as if they were to gain some great matter , if they should not be buried . After these words , having interposed some other expressions , they proceed , saying , The Bodies therefore of the Martyrs , having undergone all manner of ignominious usage , and being exposed in the open air for six days space , were afterwards burnt ; and being reduced to ashes , were by those impious wretches n swept into the River Rhone which runs hard by ; that so no remains of them might be any longer visible upon earth . And this they did , as if they were able to have vanquished God , and deprive them of a resurrection ; that so ( as they said ) they might have no hope of rising again ; of which being fully perswaded , they introduce a strange and new Religion amongst us , and , contemning the most exquisite torments , doe readily , and with alacrity of mind willingly undergoe death . Let us now see whether they shall rise again , and whether their God is able to assist them , and deliver them out of our hands . CHAP. II. How the Martyrs beloved of God , kindly receiving such as fell away in the persecution , wrought a cure upon them . SUch were the Calamities which befell the Churches of Christ , in the times of the foresaid Emperour ; from which may be conjectured what also was done in the other Provinces . It is worth our adjoyning hereto some other words out of the same Epistle , whereby the meekness and humanity of the forementioned Martyrs is described in these very words ; Who also were so far followers and imitatours of Christ , ( * who being in the form of God , thought it not robbery to be equal with God , ) that although they were in such an height of glory , and had suffered as Martyrs not once , nor twice , but often , and had been taken from the wild-beasts and a committed again to prison , although they had the marks of fire , the scars of stripes , and wounds all over their bodies ; yet they neither declared themselves to be Martyrs , nor would they suffer us to call them by that name . But if at any time any one of us , either by letter , or in discourse , termed them Martyrs , they reproved us sharply . For they readily allowed the appellation of Martyr to Christ , ( who is the faithfull and true witness , and the first begotten of the dead , and the Prince of the life of God ; ) they commemorated also those Martyrs who were already departed this life , and said , those are now Martyrs , whom Christ vouchsafed to assume whilst they were making their confession , he having sealed their Martyrdom by their death : but we are mean and humble Confessours : and with tears they beseeched the brethren , entreating them , that earnest prayers might be made that they might be perfected : they also in reality demonstrated the power and efficacy of Martyrdom , using much freedom of speech in their answers before all the Heathens , and manifested their excellency by their patient sufferance , fearlesness , and undaunted courage : but they refused the appellation of Martyrs given them by the brethren , having been filled with the fear of God. Again , after some few words , they say ; They humbled themselves under the mighty hand , by which they are now highly exalted : then also b they excused themselves to all men , but accused none ; they loosed all men , and bound none ; yea they prayed for those who tortured them , as did Stephen that perfect Martyr , [ saying , ] * Lord , lay not this sin to their charge . Now if he prayed for those who stoned him , how much more [ is it credible that he prayed ] for the brethren ? Again also , after some other words , they say ; For this was the greatest encounter they had with the devil , to wit , upon account of their genuine and sincere charity ; because the Serpent , being strangled , vomited up those alive , whom he supposed he had digested . They did not proudly triumph over those that fell ; but bestowed , on such as were indigent , those good things with which they abounded , having motherly bowels of compassion , pouring forth many tears for them before [ God ] the father . They asked life , and he gave it them ; which also they imparted to their friends ; being Victours c over all , they went to God : having always loved peace , and continually exhorted [ us ] to it , they departed in peace to God ; leaving no grief to their mother , no faction nor dissention amongst the brethren , but joy , peace , concord , and love . Let thus much be here profitably placed , concerning the affection of these blessed persons towards those of the brethren that fell ; upon account of the inhumane and merciless disposition of d those , who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep . MOreover , the same Epistle of the forementioned Martyrs , contains also another relation worthy to be remembred ; which , for the information of the Readers , we will very willingly insert : Thus it is : For when Alcibiades , one of the Martyrs , ( who led an austere course of life , and in the foregoing part of his life hitherto had fed on nothing at all , but onely made use of bread and water , ) attempted to lead the same course of life during his imprisonment ; it was revealed to Attalus ( after the first combat which he finished in the Amphitheatre ) that Alcibiades did not well , in his not making use of Gods creatures , and leaving an example of scandall to others . But Alcibiades submitted , fed on all meats afterwards promiscuously , and gave God thanks : For they were not destitute of the grace of God , but the holy Spirit was their directour . These things were after this manner . Now , when Montanus , a Alcibiades , and Theodotus , began , then first of all , to be lookt upon in the opinion of most men as Prophets ; ( for very many miracles of divine grace , at that time wrought in many Churches , made most men believe , that they also were Prophets ; ) and when there arose a dissention concerning these foresaid persons ; The brethren that were in Gallia did again subjoyn their private opinion also concerning these men , ( which was Religious and most Orthodox , ) and annexed several Epistles of those Martyrs that had ended their lives amongst them , which , being yet in bonds , they wrote to the brethren in Asia and Phrygia , and also to b Eleutherus then the Bishop of Rome , being c Embassadours for the peace of the Church . CHAP. IV. How the Martyrs , by their Epistle , recommended Irenaeus . BUt the same a Martyrs recommended b Irenaeus ( who at that time was a Presbyter of the Church at Lyons ) to the forementioned Bishop of Rome , giving the man a very good testimony , as their own words doe manifest , which are these ; We pray that you may in all things and always rejoyce in God , Father c Eleutherus ; we have entreated Irenaeus our brother and companion to bring you these letters , and we beseech you that you would have him recommended , being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness , we would chiefly have recommended him as being Presbyter of the Church , which degree he is of . What need we recount the Catalogue of the Martyrs in the foresaid Epistle ; some whereof were perfected by being beheaded , others were cast for food to the wild beasts ▪ and others again dyed in prison ? Or what need we reckon up the number of the confessours which till that time survived ? For he that is desirous , may easily and fully know all these things by taking into his hands that Epistle , which , as I said , is inserted entire into our collection of the Martyrs . And such were the things that happened in Antoninus's time . CHAP. V. How God , having from heaven heard the prayers of some of our Religion , sent rain to Marcus Aurelius Caesar. REport says , that when a M. Aurelius Caesar , brother to this Emperour , had drawn up his men in Battalia , in order to a fight against the Germans and Sarmatians , his army was brought into so great a streight by reason of thirst , that he knew not what course to take : and that the Souldiers of the Legion of b Melitina , ( so it was called , * which Legion , upon account of their faith , has continued from that time hitherto , ) kneeling down upon the ground ( whilst the Army was setting in aray against the enemy ) according to our usual custom in prayer ▪ betook themselves to the making supplications to God. Which sight seeming very strange to their Adversaries , report says , that there soon after followed another thing much more wonderfull ; ta wit , both a terrible Lightning , which put the Enemy to flight and destroyed them ; and also a great shower of rain , which fell upon that Army who had prayed to God , and refreshed it , when all the men in it were just ready to perish with thirst . Which story is related both by those Writers , ( who are wholly estranged from our Religion , ) whose care it was to commit to writing matters done in those times ; and 't is also set forth by our own writers . But the c Heathen Historians , because they are alienated from the Faith , have mentioned the wonder indeed , but confess not that it was done by the prayers of those of our Religion . But our men , in that they are lovers of Truth , have delivered what was done in a plain and ingenuous manner . Amongst which number is Apollinaris ; who says , from that time that Legion , which by prayer had wrought that miracle , had a name given it by the Emperour accommodate to what was done , being called in the Roman tongue d Fulminea . Tertullian also is a witness of this matter worthy to be credited , who dedicated to the Roman Senate an Apologie for our faith , ( which we have before made mention of ; ) wherein he confirms this story by a greater and more manifest demonstration . Thus therefore he writes , saying , e that the Letters of the most intelligent Emperour Marcus were extant in his time , wherein he attests , that his Army in Germany , being ready to perish for want of water , was preserved by the Christians prayers . He says moreover , that this Emperour threatned those with death , who attempted to accuse them of our Religion . To which the forementioned Writer adds these words also . f What-manner of Laws therefore are these , which the impious , unjust , and cruel persons bring against us ? such Laws as Vespasian did not observe , although he had conquered the Jews ; which Trajan in part disanulled , forbidding that the Christians should be sought for ; which neither Adrian , ( although an inquisitive searcher into all things that were curious , ) nor he who was surnamed Pius , did make authentick . But let every one determine concerning these things according to his own pleasure ; we will proceed upon the Series of the subsequent parts of our History . Pothinus therefore having finished his life , ( together with those that suffered Martyrdom in Gallia , ) when he was ninety years old compleat , g Irenaeus succeeded in the Bishoprick of Lyons , which See Pothinus presided over . This Irenaeus was , we understand , an auditour of Polycarps in his younger years . This person setting down ( in his third book against Heresies ) the succession of the Bishops of Rome , closes his Catalogue with Eleutherus , ( whose times and actions we now make our researches into ) because in his time he compiled that elaborate work ; he writes thus . CHAP. VI. A Catalogue of those who were Bishops of Rome . THe blessed Apostles therefore , having founded and built the Church , delivered the Episcopal Office to Linus ; of whom Paul has made mention in his Epistles to * Timotheus . Anencletus succeeded him ; after whom , in the third place from the Apostles , Clemens had the Bishoprick allotted to him ; who had seen the blessed Apostles , and was conversant with them ; and as yet he had the preaching of the Apostles sounding in his ears , and their tradition before his eyes : and not he alone ; for at that time there were many yet remaining alive , who had been taught by the Apostles . In the times of this Clemens , when no small dissension rose among the brethren at Corinth , the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians , joyning them together in peace , and renewing their faith , and the tradition they had lately received from the Apostles . And after some few words he says , Evarestus succeeded this Clemens , and Alexander Evarestus ; then Xystus was constituted the sixth from the Apostles : after him Telesphorus , who suffered a glorious Martyrdom ; after him Hyginus ; then Pius ; after Pius Anicetus : Soter having succeeded Anicetus , Eleutherus is now in possession of the Episcopal Office , in the twelfth place from the Apostles . In this same order and a succession , both the tradition of the Apostles in the Church , and also the promulgation of the truth , is descended unto us . CHAP. VII . That , even to those times , miracles were wrought by the faithfull . ALl this , being agreeable to what we have delivered in the foregoing Books of our History , Irenaeus has given his assent to in those five books of his , which he entitled The Confutation and Overthrow of Knowledge falsly so called ; in the second book of which Subject he does in these words manifest , that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles , saying ; So far are they from raising the dead , as the Lord and the Apostles did by prayer . And frequently amongst the brotherhood , ( the whole Church of one place having with much fasting and a prayer requested ) the soul of the defunct has returned into his body , and the man has had the benefit of life conferred upon him by the prayers of the Saints . And again , after the interposition of some words , he says ; But if they say , that the Lord wrought such miracles as these in appearance only , not really , we will bring them to the oracles of the Prophets , and from thence demonstrate that all things were thus predicted concerning him , and most undoubtedly done by him , and that he onely is the Son of God. Therefore they which are his true disciples , receiving grace from him , doe in his name perform all things for the benefit of the rest of mankind , according as every one of them hath received the gift from him . For some of them do certainly and truely cast out devils ; in so much that those very persons , who were cleansed from evil spirits , frequently become believers , and continue in the Church . Others have the fore-knowledge of things future , and visions , and utter prophetick predictions . Others by the imposition of their hands heal the sick , and restore them to their former soundness : and moreover , as we said , the dead also have been raised , who continued with us many years after . What shall we say more ? We cannot declare the number of the gifts , which the Church throughout the whole world having received from God , in the name of Jesus Christ who was crucified under Pontius Pilate , does daily perform for the benefit of the Nations ; She uses no deceit towards any person , neither does she sell her gifts : for as she has freely received them from God , so she freely ministers them to others . And in another place the same Authour writes thus ; In like manner as we have heard many brethren in the Church who had prophetick gifts , and by the Spirit spoke all sorts of languages ; who also revealed the secrets of men , in such cases as 't was profitable and necessary , and explained the mysteries of God. And thus much [ concerning this matter , to wit ] that diversities of gifts continued with such as were worthy , untill those times before manifested . CHAP. VIII . After what manner Irenaeus makes mention of the divine Scriptures . BUt because in the beginning of this work of ours , we promised , that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers , wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands , ( a of which number Irenaeus was one ; ) Come on , we will here adjoyn his words ; and first what he has said of the sacred Gospels , after this manner ; Matthew published his Gospel among the Hebrews , written in their own Language , whilest Peter and Paul were Preaching the Gospel at Rome , and founding the Church . b After their death , Mark the disciple and interpreter of Peter , delivered to us in writing what Peter had Preached . Luke also , the follower of Paul , compiled in a book the Gospel Preach't by him . Afterwards John the disciple of the Lord , he that leaned on his breast , publisht a Gospel , when he lived at Ephesus [ a City ] of Asia . Thus much the forementioned Authour has said in the third book of the foresaid work : And in his fifth book he discourses thus concerning the Revelation of John , and the number of Antichrist's name , These things being thus , and this number being extant in all accurate and antient copies , and those very persons who saw John face to face , attesting the truth of these things , even reason doth teach us , that the number of the beasts name according to the computation of the Grecians , is made apparent by the letters contained in it . And after some other passages , he speaks thus concerning the same John , We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist ; for if his name were to have been openly declared in this age , it would have been express't by him who saw the Revelation . For it was not seen long since , but almost in our age , about the end of Domitian's Reign . Thus much is related by the foresaid Authour concerning the Revelation : He mentions also the first Epistle of John , and produces many authorites out of it ; as also out of the second Epistle of Peter . He not onely knew , but also approved of the book , called Pastor ▪ saying , Truly therefore hath that book said , which contains this , Before all things believe that there is one God , who created and set in order all things , and so forth . He quotes some words out of the c Wisedom of Solomon , saying in a manner thus ; The vision of God procures incorruption , and incorruption makes us neer unto God. He makes mention also of the d sayings of an Apostolick Presbyter , ( whose name he has concealed , ) and annexes his expositions of the divine Scriptures . Moreover , he makes mention of Justin Martyr and Ignatius , quoting also authorities out of their writings . The same person has promised to confute Marcion , in a separate Volume , by arguments pickt out of his own writings . And concerning the translation of the divinely inspired Scriptures , hear what he writes word for word , God therefore was made man , and the Lord himself saved us , having given the sign of the Virgin. But not as some say who are so audacious as to traduce the Scripture thus , Behold , a young woman shall conceive , and bring forth a Son ; as e Theodotion the Ephesian has translated it , and Aquila of Pontus , both Jewish proselytes . Whom the Ebionites having followed , say that Christ was begotten by Joseph . Hereunto , after a few words , he adds , saying ; For before the Romans had firmly compleated their Empire , ( the Macedonians as yet possessing the Government of Asia , ) f Ptolemaeus the son of Lagus , endeavouring with much care and industry to adorn the Library he had prepared at Alexandria , with the writings of all men , which were accurately compiled , requested those of Jerusalem , that he might have g their Scriptures translated into the Greek Language . They ( for till that time they were subject to the Macedonians ) sent to Ptolemaeus the Seventy Seniours , which were the most skilfull persons among them in the Scriptures , and most expert in both the Languages ; h satisfying the Kings desire herein . [ Ptolemy ] desirous to make tryal of every one of them , and being fearfull least by compact they should agree to conceal the truth of the Scriptures by their translation i separated them one from another , and commanded every one of them to write a translation : and this he did throughout all the books . When they were come all together into the same place in the presence of Ptolemy , and had compared together the version of every particular person amongst them , God was both glorified , and the Scriptures acknowledged to be truely divine : For they all from the beginning to the end , set down the same things in the same words and in the same expressions ; in so much that the Gentiles which were present , acknowledged the Scriptures were translated by the inspiration of God. Neither need it seem marvellous that God should doe this ; seeing that in the captivity of the people under Nebuchodonosor , ( the Scriptures being then corrupted , ) when after Seventy years the Jews returned into their own Country , afterwards in the times of Artaxerxes King of the Persians , He inspired Esdras the Priest of the tribe of Levi to recompose all the books of the former Prophets , and restore to the people the Law delivered by Moses . Thus far Ireneus . CHAP. IX . Who were Bishops in the Reign of Commodus . MOreover , Antoninus having held the Empire nineteen years , Commodus assumed the Government . In whose first year Julianus undertook the Prefecture of the Churches at Alexandria , Agrippinus having compleated the twelfth year of his Presidency . CHAP. X. Concerning Pantaenus the Philosopher . AT that time there was a man , Governour of the School of the Faithfull * there , who upon account of his learning was most eminent , his name was Pantaenus ; for from a very ancient custom there had been an Ecclesiastical School among them , which also continued to our days ; and we have been informed that 't is furnished with men who are very able Scholars , and industrious about divine matters : but Fame says that the forementioned Pantaenus was at that time the most eminent person among them , because he was bred up in the precepts and institutions of that Philosophical Sect called Stoicks . Moreover , t is said , he shewed so great a willingness of mind and ardency of affection towards the [ publication of the ] divine Word , that he was declared the Preacher of Christs Gospel to the Nations of the East , and jorneyed as far as India . For there were many Evangelical Preachers of the Word even at that time , who inflamed with a divine zeal , in imitation of the Apostles , contributed their assistance to the enlargement of the divine Word , and the building men up in the faith . Of which number Pantaenus was one , and is reported to have gone to the Indians . Where , as 't is famed , he found the Gospel according to Matthew , amongst some that had the knowledge of Christ there , before his arrival . To whom Bartholomew one of the Apostles had Preacht , and a left them the Gospel of S t Matthew written in Hebrew ; which was preserved to the foresaid times . Moreover , this Pantaenus , after many excellent performances , was at last made Governour of the School at Alexandria ; where by his Discourses and Writings he set forth to publick view the Treasures of the divine points . CHAP. XI . Concerning Clemens Alexandrinus . AT the same time flourisht Clemens at Alexandria , ( being laborious together with Pantaenus in the studies of the divine Scriptures , ) who had the same name with that ancient Prelate of the Roman Church , that was a disciple of the Apostles . He ( in his book a of Institutions ) makes express mention of Pantaenus , as having been his Master . To me he seems to mean the same person also , in the first book of his Stromatewn , where recording * the most eminent successours of the Apostolick doctrine by whom he had been instructed , he says thus ; Now this work of mine I have not composed for ostentation ▪ but these memoires I have treasured up , as a remedie against the forgetfulness of mine old age ; that they may be a true representation and a●umbration of those lively and powerfull discourses , which I have had the happiness to hear from blessed and truely worthy and memorable persons . Of which one was Ionicus , [ whom I heard ] in Greece ; another in † Magna Graecia ; the first of them was a Coelo-Syrian ▪ the other an Egyptian . Others of them lived in the East : of which one was an b Assyrian ; the other in Palestine , by original extract an c Hebrew . The last [ Master ] I met with , ( who yet was the first and chiefest in power and virtue , whom I inquisitively sought out and foundlying hid in Egypt , ) I did fully acquiesce in , and searched no further . These therefore preserving the sincere tradition of the blessed doctrine , which they had immediately received from the holy Apostles Peter , James , John , and Paul , ( like children from the hands of their Parents , although few children be like their Parents ) are by Gods blessing come down to our time , sowing those Primitive and Apostolic seeds [ of Truth . ] CHAP. XII . Concerning the Bishops of Jerusalem . AT that time Narcissus , Bishop of the Church at Jerusalem , flourished , a man very famous amongst many even at this time : he was the fifteenth in succession from the siege of the Jews under Adrian . From which time we have before manifested , that the Church of the Gentiles was first constituted there , after those of the circumcision ; and also that Mark was the first Bishop of the Gentiles that Presided over them . After whom the a successions of the [ Bishops ] there doe shew that Cassianus had the Episcopal Chair : after him Publius ; then Maximus ; and after these Julianus ; then Caius ; to whom succeeded Symmachus ; then another Caius , and again Julianus the second ; moreover Capito , b Valens , and Dolichianus ; last of all this Narcissus , who in a continued series of succession was the thirtieth from the Apostles . CHAP. XIII . Concerning Rhodon , and the dissention of the Marcionites , which he has made mention of . ABout the same time also Rhodon , born in Asia , ( who , as himself relates , had been instructed at Rome by Tatianus , whom we mentioned before , ) wrote many books , and together with others ingaged against the Heresie of Marcion . Which , he relates , was in his time divided into several opinions . He has recorded the Authours of this dissention , and with exquisite diligence confuted the lies invented by every one of them . Hear therefore what he has written in these words . Wherefore also they disagree amongst themselves , because they are assertours of an opinion which is ill put together . For Apelles , one of their gang , ( a who boasts of his age and pretends to lead a more abstemous and strict course of life , ) confesses there is but one principle ; but says the Oracles of the Prophets proceed from an opposite spirit , being induced to believe this by the responses of a Virgin , possessed with a devil , by name Philumena . But others of them , ( in like manner as does Marcion himself , the b Mariner ) assert there are two Principles ; of which number are c Potitus , and Basilicus ; and these followers of that * Wolfe of Pontus , being unable to find out the distinction of things , ( which neither could he doe , ) have given themselves over to rashness , and have simply and without any thing of demonstration affirmed there are two Principles . Others again [ differing ] from these , and running themselves into worse [ assertions , ] suppose there are not onely two , but also three natures . Of which sort Syneros was the ringleader and first founder , as the defenders of his doctrine doe say . The same Authour writes that he discours't with Apelles ; he says thus ; For the old man Apelles , having had a conference with us , was convinc't that he maintained many things that were false ; upon which account he said ●aith should in no wise be too severely inquired into , but , that every one should persist in what he had believed . For he asserted that those who hoped in [ Christ ] crucified should be saved , provided they be found doing of good works . He concluded the [ question ] concerning God , to be to him ( as we said before ) the most obscure thing of all . For he affirmed there was but one principle , as our religion [ asserts . ] Then , having set forth his whole opinion , he subjoyns these words ; But when I said to him , whence have you this demonstration , or for what reason can you affirm there is but one principle , tell us ? He answered , that the prophecies confuted themselves , because they uttered nothing that was true : For they disagree , and are false , and opposite to themselves ; but , how there was but one principle , he profes't he knew not , but was induced onely to think so . After this , when I conjured him to speak the truth , he swore he spoke what was true , to wit , that he knew not how there could be one unbegotten God , but he believed it . I laughed , and reprehended him , because he stiled himself a Doctour , and knew not how to make good what he taught . But , in the same book which he dedicated to Callistion , the said Rhodon doth confess that he himself was instructed at Rome by Tatianus . Moreover he says , Tatianus compiled a book of Questions ; wherein Tatianus having promised to explain the dark and obscure passages of the sacred Scriptures , this Rhodon professes he would set forth the solutions to his Qu●stions . There is also extant of this Persons , a Comment upon the six days Work of the Creation . Indeed , this Apelles uttered many impious expressions against the Law of Moses , in many books speaking irreligiously of the divine Scriptures , and using his utmost diligence to confute , and ( as he thought ) to overthrow them . But thus much concerning these things . CHAP. XIV . Concerning the False Prophets of the Cataphrygians . MOreover , that adversary of Gods Church , ( who hates goodness , and makes mischief his chiefest delight , ) omitting in no wi●e any ways or methods of Treachery towards men , caused new Heresies again to grow up against the Church : the followers whereof crawl'd , like venemous Serpents , all over Asia and Phrygia ; and boasted that Montanus was the * Paraclete , and that the two women Priscilla and Maximilla , his companions , were his prophetesses . CHAP. XV. Concerning the Schism of Blastus raised at Rome . OThers also sprang up at Rome , whom Florinus , degraded from being a Presbyter of the Church , headed . Blastus was in like manner intangled in the same a errour . Which two persons drew away many from the Church , and inticed them to imbrace their opinion ; each of them severally endeavouring to introduce innovations against the Truth . CHAP. XVI . What has been committed to memory concerning Montanus , and his False Prophets . MOreover , That power , which is the defender of the Truth , raised up Apollinaris [ Bishop ] of Hierapolis , ( whom we made mention of before , ) and together with him many others , who at that time were eloquent and learned men , as it were a strong and inexpugnable defence against the said Heresie of the Cataphrygians . By which persons we have a copious subject left us for this our History . a One of the said persons therefore , in the preface to his work against the Cataphrygians , does in the first place shew that he assaulted them with unwritten arguments . For he begins after this manner : Having a sufficient while since been enjoyned by thee , Beloved b Avirci●s Marcellus , to write a book against the Heresie of c Miltiades , till now I have in a manner continued doubtfull and unresolved ; not that I wanted ability both to confute falsehood , and also to give evidence to the truth ; but I was fearfull and cautious , lest to some I should seem by writing to add to , or make a further determination about , the doctrine of the new covenant of the Gospel : to which nothing must be added , nor any thing taken away from it , by him that resolves to lead a life agreeable to the Gospel it self . But , being lately at Ancyra [ a City ] of Galatia , and finding the Church d then e filled with the noise of this New ( not , as they call it , Prophecy , but , as it shall be demonstrated , ) False Prophecy ; as well as I was able , ( God assisting me , ) I discourst f frequently in the Church many Days both concerning these very things , and also about other [ points ] proposed by them : insomuch that the church did greatly rejoyce , and was confirmed in the Truth ; but the adversaries were at that time confuted , and g the enemies of God made sorrowfull . When therefore the Presbyters of that place requested me to leave some written Record of what had been spoken against those adversaries to the Word of Truth ; h ( Zoticus Otrenus our fellow Presbyter being then present also ▪ ) I did not indeed doe that ; but promised , that , ( by the assistance of the Lord , ) I would write here , and send it quickly and carefully unto them . Having said these words and some others after these in the Preface of his book , he proceeds , and sets forth the Authour of the foresaid Heresie after this manner . This their stubborn contention therefore against the Church , and this New Heretical separation [ from it ] had this original . There is said to be a certain Village in that i Mysia [ which borders upon ] Phrygia , called by the name of Ardaba . There , they say , one of those who had newly embraced the Faith , by name Montanus , ( when Gratus was Proconsul of Asia , ) by reason of his immoderate desire after , and love for , the chief place , gave the adversary an entrance into himself , and was filled with the devil ; and being on a suddain possest with a ●urious and frantick temper of mind , became perfectly mad , and began to utter strange and barbarous expressions , foretelling what was to come ; [ a thing which is ] contrary to the order and institution of the Church received from antient tradition , and [ propagated ] by a continued succession . Now , of those who at that time were at the hearing of his counterfeited expressions , some with indignation rebuked him , as being moved by , and possest with , a devil and a spirit of errour , and as being a disturber of the multitude ; they prohibited him also to speak ; [ for ] they were mindfull of the Lords * premonition and his menaces , [ whereby we are commanded ] with vigilancy to beware of the coming of false Prophets . But others , as if they had been inspired by the Holy Ghost and with the gift of Prophecy , conceiving also very high thoughts of themselves , and being unmindfull of the † Lords premonition , provoked that infatuating , flattering , and seducing spirit [ to speak ; ] and being enticed and deceived by it , forbad it should any more be silen●'t . By this art , or rather by this method of subtilty and mischief , the devil plotted destruction against those who were disobedient to [ the Lords premonition ; ] and , being undeservedly honoured by them , he excited and enkindled their minds , which had k forsaken the true Faith. For he stirred up two other women , and filled them with a counterfeit spirit : so that they ( like the fore-mentioned person ) uttered extravagant , foolish and strange expressions ; and those who delighted in and boasted of that matter , that spirit pronounced blessed , and puft them up with the greatness of the promises . Sometimes also , making use of conjecturall and credible arguments , he condemned them publickly , that so he might also seem a l reproving [ Spirit . ] Those few , who were deceived , were Phrygians . But this insolent spirit taught them to revile the whole Church under heaven , because this spirit of false Prophecy received neither honour from , nor found any way of entrance into it . For when the faithfull throughout Asia had met often and in many places of Asia upon this account , and had inquired into this new doctrine , and determined it to be prophane , and rejected this Heresie , they were expelled out of the Church , and interdicted communion [ with the Faithfull . ] Having related thus much in the beginning [ of his work ] and subjoyned , throughout that whole book , a confutation of their errour ; in his second book he says these words concerning the death of the forementioned persons . Whereas therefore they have termed us the Murderers of the Prophets , because we have not admitted of their prattling and lying Prophets , ( for these , they say , are those whom the Lord promised to send his people , ) let them answer us for God's sake , is there any one of those , ( most excellent ! ) who even from Montanus and his women began to speak , that hath been persecuted by the Jews ; or slain by the impious ? not one : Is there any one of them who has been apprehended and crucified for the name [ of Christ ? ] None at all . Neither hath any of their women been scourged in the Synagogues of the Jews , or stoned : [ not one of them ] any where or in any wise ▪ yea , Montanus and Maximilla are said to have dyed another manner of death . For , t is famed , both these persons , incited thereto by that furious spirit , hanged themselves ; not together , but each of them at the time of their death , as t is strongly reported . And so they dyed and put an end to their lives after the same manner that the traitour Judas did . In like manner also common ●ame says , that that admirable [ fellow ] Theodotus , who was as it were the first m Procuratour of that they stiled their Prophecie , was possest with a n false ec●tasie of mind , as if at some time or other he should be lifted up , and assumed ●nto heaven ; and that having given himself wholly up into [ the power of ] that spirit of errour , he was thrown into the air [ by him , ] and dyed miserably . 'T is said indeed , that this thing was thus done ; but in as much as we saw it not , we doe not suppose ( O Macarius ! ) that we certainly know any thing hereof . For peradventure Montanus , Theodotus , and the foresaid woman dyed after this manner , perhaps they did not so die . Again , in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla ; but were prohibited by others , to wit , those that were favourers of that spirit : He writes thus ; And let not the spirit in Maximilla say [ to me , ] ( o as 't is related in the same book of Asterius Urbanus , ) I am driven as a wolf from the sheep . I am not a wolf . I am the Word , the Spirit , and the Power : but let him evidently manifest and prove that Power in the Spirit ; and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit ; [ I mean ] those approved men and Bishops , Zoticus of the Town Comanes , and Julianus of Apamea : whose mouths p Themison and those of his party having stopped , would not suffer that lying spirit to be reproved by them . Again , in the same book , ( having interposed some words to confute the false Prophecies of Maximilla , ) he evidences both the time when he wrote these things , and also mentions her predictions , wherein she had foretold there should be Wars and Commotions ; the falsehood of which [ predictions ] he reprehends in these words , And has not this lie been already made apparently manifest ? For to this day 't is more than thirteen years , since this woman died ; and yet there has not been either a particular , or an universal war in the world . Yea rather , by the mercy of God , the Christians have had a firm and lasting peace . And thus much out of his second book . Out of the third I will also add some few words , where he says thus to those who boasted , that many even of their [ party ] had suffered as Martyrs . When therefore they can return no answer , having been confuted in all passages we have mentioned , they endeavour to flee to the Martyrs ; saying they have many Martyrs , and that is a certain and undoubted evidence of that power by them called the Prophetick spirit . But this , in my judgment , is much more untrue . For some [ followers ] of other Heresies [ doe boast ] they have many Martyrs , and yet we shall not , I think , upon this account embrace their opinion , nor confess they have the truth amongst them . Those also who first followed the Heresie of Marcion , called Marcionists , say they have very many Martyrs of Christ , and yet they doe not in truth acknowledge Christ himself : And after some few words , he subjoyns hereunto , saying , Wherefore also , as often as those of the Church , being called to [ undergoe ] Martyrdom for the true Faith , have by accident happened into company with some of those of the Phrygian Heresie , who are called Martyrs , they dissent from them , and , having avoided all communion with them , are perfected by a glorious Martyrdom ; for they are unwilling to give their assent to the spirit of Montanus and his women : and that this is true , 't is manifest from what has been done in our times in [ the City ] Apamea , scituate on [ the River ] Meander , by Caius and Alexander of Eumonia , who suffered Martyrdom . CHAP. XVII . Concerning Miltiades , and the books he compiled . IN the same book he makes mention of one Miltiades , a writer , who also wrote a book against the foresaid Heresie : having therefore cited some words of those [ Hereticks , ] he proceeds , saying ; Having found all this in a certain book which they wrote in answer to a book of our brother a Alcibiades's , wherein he proves , that a Prophet ought not to speak in an extasie of mind , I epitomized them . A little after this , in the same book , he enumerates the Prophets of the New Testament ; amongst whom he recounts one Ammias , and Quadratus , he says thus , b but a false Prophet in a false extasie , ( whose concomitants are licentiousness and audaciousness , ) takes his beginning indeed from a voluntary ignorance , but ends , as I have said in an involuntary madness of mind : they shall not be able to show any of the Prophets , either under the Old , or New Testament , who was inspired after this manner [ by such a spirit . ] They shall not boast of Agabus , nor of Judas , nor of Silas , nor of the daughters of Philip , nor of Ammias in Philadelphia , nor of Quadratus , nor of many others which do not at all belong to them . Again , after some few words , he says thus , For if , as they say , Montanus's women succeeded in the gift of Prophecy after Quadratus and Ammias in Philadelphia , let them show us , who among them have been the successours of Montanus and his women . For the Apostle is of opinion that the gift of Prophecy ought to continue in every Church untill the last Advent [ of our Lord. ] But they are unable to shew [ any Prophet , ] although this is now the fourteenth year since the death of Maximilla . Thus far he . Now that Miltiades , whom he mentions , has left us other monuments of his diligence about the divine Scriptures , both in the books he composed against the Gentiles , and also in those against the Jews ; having prosecuted each subject particularly in two Volumes . Moreover also , he made an Apology for the [ Christian ] Philosophy , which he profest , [ and dedicated it ] to the c Presidents of the Provinces in that Age. CHAP XVIII . How Apollonius also confuted the Cataphrygians , and whom he has made mention of . APollonius also , an Ecclesiastick writer , imploying himself about a confutation of that called the Cataphrygian Heresie , which in his time was prevalent in Phrygia , composed a peculiar Volume against them ; wherein he does both word by word disprove the false Prophecies vented by them , and also laies open the life and manners of the Founders of that Heresie , [ shewing ] how they behaved themselves . Hear what he says , in these very words , concerning Montanus . But who is this new Doctor ? His works and doctrine doe demonstrate : this is he who has taught a dissolution of marriages : who has imposed a Laws of fasting ; who has named Pepuza and Tymium ( little Cities of Phrygia ) Jerusalem ; being desirous to gather together their men from all parts ; who has constituted exactours of money ; who , under the name of oblations , has subtilly mask't his taking of gifts ; who gives stipends to those that Preach up his doctrine , that so by stuffing of the paunch the doctrine he professes may thrive and prevail . Thus much [ he says ] concerning Montanus . Concerning his Prophetesses , a little after these words he writes thus ; We have demonstrated therefore , that these principal Prophetesses , for the time they were filled with the Spirit , forsook their husbands : how falsly then doe they speak , who term b Prisca a virgin ? Then he goes on , saying : Does not the whole Scripture seem to you to prohibit a Prophet to receive gifts & money ? When therefore I see a Prophetess receive Gold , and silver , and rich garments , how can I choose but abhor her ? Again , after some words , he says this concerning one of those whom they call Confessours . Moreover , Themison , who has covered himself with a c specious pretext of avarice , ( he who would not bear the d sign of confession , but rid himself of his bonds by a great sum of money , when as upon that account he should in future have behaved himself submissively , ) does [ notwithstanding ] boast himself to be a Martyr , and has been so audacious , as , in imitation of the Apostle , to write a general Epistle , for the instruction of those who have behaved themselves more like true believers than he , but does [ therein ] defend the Tenets of his own vain Doctrine , and speaks impiously of the Lord , his Apostles , and holy Church . Again , he writes thus concerning others , who amongst them have been honoured as Martyrs ; But that we may speak of no more , let the Prophetess answer us concerning Alexander , who terms himself a Martyr , with whom she feasts , whom many of them pay a reverence to . Whose robberies , and his other audacious facts ( for which he has been punished ) we need not speak of since they may be seen in that place where the publick e Registers are kept . Which therefore of these two forgives the others sins ? Does the Prophet [ pardon ] the Martyrs robberies , or does the Martyr [ forgive ] the Prophets avarice ? For when as the Lord has said , * Provide neither gold , nor silver , neither two coats , these persons , wholly on the contrary , have committed heinous sins in possessing themselves of things that are forbidden . For we will evidence , that those which they call Prophets , and Martyrs , have extorted money not onely from the rich , but also from the indigent , from Orphans , and Widdows . And if they are confident [ of their innocency ] herein , let them stay , and decide the matter with us concerning these things , that so , if they shall be convinced , for the future they may leave their viciousness . For the fruits [ that is , the deeds ] of a Prophet must be approved . For a tree is known by its fruit . That therefore those who are desirous may know the truth concerning Alexander , judgment was past upon him at Ephesus by Aemilius Frontinus the Proconsul [ of Asia ] not for the name [ of Christ , ] but the robberies he had audaciously committed , being at that time an f Apostate from Christ. Then , after he had counterfeited [ a profession of ] the name of the Lord , and deceived the faithfull [ brethren ] there , he was dismist ; but his own Church , where he was born , admitted him not , because he was a thief . Those who are desirous to know all matters concerning him , may have recourse to the publick Register of Asia [ where they will find them . ] And yet the * Prophet does pretend himself ignorant of this man , whom he has converst with for many years . Having evidently shown what this man is , we have also by him declared the imposture of the prophet . We are able to demonstrate the like in many other things . But if they have any confidence in themselves , let them undergoe the test . Again , in another place of the same work , he adds these words concerning those Prophets they boast of : If they deny that their Prophets have received gifts , let them confess this , [ to wit ] if they be convinced that they have taken gifts , they are not Prophets : And then we will produce infinite demonstrations hereof . 'T is necessary that all the fruits of a Prophet should be approved of : tell me , does a Prophet g colour [ his hair ? ] does a Prophet paint his eye-brows with * Stybium ? does a Prophet make it his business to deck and adorn himself ? does a Prophet play at tables , and at dice ? does a Prophet put money to usury ? Let them confess ingenuously whether these things are lawfull or no ? But I will demonstrate they are done amongst them . The same Apollonius does relate in the same work , that at that time of his writing that book , it was h fourty years since Montanus undertook [ to vent ] his forged Prophesie . And again , he says , that Zoticus ( whom the former Writer made mention of ) resolved to oppose Maximilla , who then feigned her self to Prophesie at Pepuza , and attempted to reprove the Spirit she was moved by ; but that he was forbidden by those that were her favourers . He makes mention also of one Thraseas , who at that time was a Martyr . Moreover he says , as from tradition , that our Saviour commanded his Apostles , they should not for the space of twelve years depart from Jerusalem : he quotes authorities also out of the Revelation of John : and relates that John , by the divine power raised a dead man to life at Ephesus . And he says many other things , whereby he sufficiently and fully sets forth the deceit of the foresaid pernicious heresie . Thus much Apollonius . CHAP. XIX . Serapion's [ Opinion ] concerning the Heresie of the Cataphrygians . BUt Serapion , ( who , as report says , was about this time Bishop of the Church of Antioch after Maximinus , ) makes mention of the writings of Apollinaris against the foresaid heresie : he mentions him in that Epistle he wrote to a Caricus and Ponticus ; wherein , refuting the same heresie , he subjoyns these words ; And that you may see , that the operation of that dissembling party called the b New-prophesie is abominated c by all the Brotherhood in the world , I have sent you also the Letters of Claudius Apollinaris of most blessed memory , who was Bishop of Hierapolis in Asia . In that same Epistle of Serapion's , are contained the subscriptions of several Bishops . One of whom has subscribed thus , I Aurelius Cyrenius Martyr wish You health : another , after this manner , Aelius Publius Julius Bishop of d Develtum a Colony of Thracia : As God liveth who is in heaven , Sotas of blessed memory , who e was at Anchialus , would have cast out Priscilla's devil , but the Hypocrites would not suffer him . In the said Letters are extant the subscriptions of many other Bishops , written with their own hands , who were of the same opinion with these . And of this sort were the matters appertaining to the said [ Hereticks . ] CHAP. XX. What Irenaeus wrote against the Schismaticks at Rome . a I Renaeus composed several Epistles against those at Rome who adulterated the sound law of the Church : He wrote one to Blastus concerning Schisme ; another to Florinus concerning b Monarchy , or , that God is not the maker of Evil. For Florinus seemed to be a maintainer of that opinion : upon whose account , ( being afterwards lead into the errour of Valentinus , ) Irenaeus compiled that work of his , [ entitled , ] c concerning the number eight . In which piece he intimates himself to have lived in the first succession after the Apostles : there also at the close of that work , we found a most profitable d note of his , which we judged usefull to be inserted into this our History ; it is thus ; I adjure thee ( who shall transcribe this book ) by our Lord Jesus Christ , and by his glorious coming to judge the quick and dead , that you compare what you shall transcribe , and correct it diligently according to that copie whence you shall transcribe it ; and that in like manner you transcribe this adjuration , and annex it to [ thy ] copy . And let thus much have been profitably said by him , and related by us , that we may always have [ before our eyes ] those antient and truely holy men , as the best pattern of a most accurate care and diligence . Moreover , in that Epistle ( we spake of ) which Irenaeus wrote to Florinus , he makes mention of his being conversant with Polycarp , saying ; These opinions , ( O Florinus ! ) that I may speak sparingly , doe not appertain to sound doctrine ; these opinions are dissonant from the Church , and drive those who give their assent to them into the greatest impiety ; these Sentiments even the Hereticks , who are without the Church , have not dared to publish at any time ; these opinions the Presbyters , who lived before our times , who also were the disciples of the Apostles , did in no wise deliver unto thee . For I saw thee ( when being yet a child I was in the Lower Asia , with Polycarp , ) behaving thy self very well in the Palace , and endeavouring to get thy self well esteemed of by him . For I remember the things then done , better than what has happened of late . For what we learnt being children , increases together with the mind it self , and is closely united to it . In so much that I am able to tell even the place where the Blessed Polycarp sate and discourst ; also his e goings out and comings in ; his manner of life ; the shape of his body ; the discourses he made to the populace ; the familiar converse , which , he said , he had with John , and with the rest who had seen the Lord ; and how he rehearsed their sayings , and what they were , which he had heard from them concerning the Lord ; concerning his miracles , and his doctrine , according as Polycarp received them from those , who with their own eyes beheld the Word of life , so he related them , agreeing in all things with the Scriptures . These things , by the mercy of God bestowed upon me , I then heard diligently , and copied them out , not in paper , but in my heart ; and by the grace of God I doe continually and sincerely ruminate upon them . And I am able to protest in the presence of God , that if that blessed and Apostolick Presbyter should have heard any such thing , he would presently have cried out , and f stopped his ears , and according to his usual custom would have said ; Good God! For what times hast thou reserved me , that I should suffer such things ! and he would have run out of the place , where he was either sitting or standing , should he have heard such words as these . And this may be manifested from those Epistles of his , which he wrote either to the neighbouring Churches to confirm them , or to some brethren to admonish and exhort them . Thus far Irenaeus . CHAP. XXI . How Apollonius suffered Martyrdom at Rome . AT the same time of Commodus's Empire , our affairs were converted into a quiet and sedate posture ; peace , by the divine grace , encompassing the Churches throughout the whole world . In which interim the saving Word [ of God ] allured * very many of all sorts of men to the religious worship of the universal God. So that now many of those at Rome , who were very eminent both for riches and descent , did , together with their whole housholds and families , betake themselves to [ the attaining of ] salvation . But this could not be born with by the envious devil , that hater of good , being by nature malicious . Therefore he a arms himself again , inventing various Stratagems against us . At the City Rome therefore , he brings before the judgement seat b Apollonius , a man who was at that time one of the faithfull , and very eminent for his Learning and Philosophy ; having stirred up c one of * his ministers , who was fit for such a [ wicked enterprize ] to accuse this person . Now this wretch , having undertaken this accusation in an unseasonable time , ( for , according to the d Imperial Edict , the informers against those that were [ Christians ] were to be put to death ; ) had his legs forthwith broken , and was put to death , Perennis the Judge having pronounc't this sentence against him : but the Martyr , most beloved by God , ( after the Judge had e earnestly beseeched him by many entreaties , and requested him to render an account [ of his Faith ] f before the Senate , ) having made a most g elegant defence before them all for the faith he profest , h was , as it were by a decree of the Senate , condemn'd to undergoe a capital punishment . For by an ancient i Law 't was establisht amongst them , that those [ Christians ] who were once accused before the judgment-seat , should in no wise be dismist , unless they receded from their opinion . Moreover , he that is desirous to know Apollonius's speeches before the Judge , and the answers he made to the interrogatories of Perennis , the oration also which he spoke before the Senate in defence of our faith , may see them in our collection of the sufferings of the antient Martyrs . CHAP. XXII . What Bishops flourisht at that time . MOreover , in the tenth year of Commodus's Reign , Eleutherus , having executed the Episcopal office a thirteen years , was succeeded by Victor . In the same year also , Julianus having compleated his tenth year , Demetrius undertook the Government of the Churches at Alexandria . At the same time likewise Serapion , ( whom we spake of a little before , ) flourisht , being the eighth Bishop from the Apostles of the Antiochian Church . At Caesarea in Palestine presided Theophilus ; and in like manner Narcissus ( whom we made mention of before ) at that time had the publick charge over the Church at Jerusalem . At Corinth in Achaia , b Bacchyllus was then the Bishop , and at the Church of Ephesus , Polycrates . Many others , 't is likely , besides these were eminent at that time ; but we , at it was meet , have onely recounted their names , by whose writings the doctrine of the true faith has been derived down to us . CHAP. XXIII . Concerning the Question then moved about Easter . AT the same time no small controversie being raised , because the Churches of all a Asia supposed , as from a more antient tradition , that the * fourteenth day of the Moon ought to be observed as the salutary feast of Easter , [ to wit ] the same day whereon the Jews were commanded to kill the Lamb , and that they ought always b on that day , ( whatever day of the week it should happen to be , ) to put an end to their fastings : when as [ notwithstanding ] 't was not the usage of the c Churches over the rest of the world to doe after this manner ; which usage , being received from Apostolick tradition , and still prevalent , they observed , [ to wit ] that they ought not to d put an end to their fastings on any other day , save that of the resurrection of our Saviour : upon this account Synods and assemblies of Bishops were convened . And all of them with one consent did by their letters inform the [ Brethren ] every where of the Ecclesiastick decree , [ to wit ] that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday , and that on that day onely we should observe to conclude the Fasts before Easter . There is at this time extant the Epistle of those who then were assembled in Palestine , over whom e Theophilus Bishop of the Church in Caesarea , and Narcissus [ Bishop ] of Jerusalem , presided . In like manner , another [ Epistle ] of those [ Assembled ] at Rome concerning the same question , having Victor the Bishops name prefixt to it : also [ another ] of those Bishops in Pontus , over whom f Palmas , as being the most antient , presided . Also [ an Epistle ] of the Churches in Gallia , which Irenaeus had the oversight of . Moreover , of those in Osdroëna and the Cities there ; and g a private Letter of Bacchyllus's Bishop of the Corinthian Church ; of many others also ; all which having uttered one and the same opinion and sentiment , proposed the same judgment ; and this we have mentioned , was their onely definitive determination . CHAP. XXIV . Concerning the disagreement [ of the Churches ] throughout Asia . OVer those Bishops in Asia , who stifly maintained they ought to observe the antient usage heretofore delivered to them , presided Polycrates : Who , in the Epistle he wrote to Victor , and the Roman Church , declares the tradition derived down to his own times in these words : We therefore observe the true and genuine * day ; having neither added any thing to , nor taken any thing from , [ the uninterrupted usage delivered to us . ] † For in Asia the great lights are dead , who shall be raised again in the day of the Lords Advent ▪ wherein he shall come with glory from heaven , and raise up all his Saints , [ I mean ] Philip , one of the 12 Apostles , who died at Hierapolis , and his two daughters , who continued Virgins to the end of their lives ; also his other daughter , having whilest she lived been inspired by the holy Ghost , died at Ephesus . And moreover , John , who leaned on the Lords breast , and was a Priest , wearing a a plate of Gold , and was a Martyr , and a Doctor : this [ John I say ] died at Ephesus . Moreover also , Polycarp Bishop at Smyrna and Martyr , and b Thraseas of Eusmema , Bishop and Martyr , who died at Smyrna . What need we mention c Sagaris Bishop and Martyr , who died at Laodicea ? And moreover d Papirius of Blessed memory , and e Melito the Eunuch , who in all things was directed by the suggestion of the holy Spirit , who lies at Sardis , expecting the [ Lords coming to ] visit him from heaven , when he shall be raised from the dead ? All these kept the day of Easter on the fourteenth day of the Moon , according to the Gospel : in no wise violating , but exactly following the rule of faith . And moreover , I Polycrates , the meanest of you all , according to the tradition of my kinsmen , some of whom also I have followed : for f seven of my relations were Bishops , and I am the eighth ; all which kinsmen of mine did alwaies celebrate the day [ of Easter ] when the people [ of the Jews ] g removed the Leaven . I therefore , brethren , who am Sixty five years old in the Lord , and have been conversant with the brethren disperst over the world , and have read the whole Scripture through , am not at all terrified at what I am threatned with . For those , who were greater than I , have said , * We ought to obey God rather than men . To these words , speaking of all the Bishops who were present with him when he wrote , and were of the same opinion with him , he adjoyns thus much , saying , I could make mention of the Bishops who are present with me , whom you h requested me to convene , and I have called them together : whose names should I annex [ to this Epistle , ] they would be very numerous ; all which persons having visited me , ( who am a mean man ) did by their consent approve of this Epistle ; well knowing that I have not born these hoary hairs in vain , but have alwaies lead my life agreeable to the precepts of the Lord Jesus . After this , Victor the Bishop of Rome , did immediately attempt to cut off from the common unity the Churches of all Asia , together with the adjoyning Churches , as having given their assent to heterodox opinions ; and i by his letters he publickly declares , and pronounces all the brethren there to be wholly excommunicate : but this pleased not all the Bishops : therefore they perswade him to the contrary , [ advising him ] to entertain thoughts of Peace , of Unity and love of Christians among one another . Moreover their Epistles are now extant , wherein they have sharply reproved Victor . Among whom Irenaeus , having written a Letter in k the name of those brethren in Gallia , whom he presided over , does indeed maintain , that the mystery of our Lords . Resurrection ought to be celebrated onely on a Sunday ; but does in many other words seasonably advise him not to cut off whole Churches of God for observing an antient custom derived down to them by tradition : to which words he adjoyns thus much ; For the controversie is not onely concerning the day ; but also concerning the very l form of the m Fast : for some suppose they ought to n Fast o one day , others p two , others more ; q others computing forty [ continued ] hours of the day and night make [ that space ] their r day [ of Fasting : ] and this variety in observing [ the Fast ] has not been begun in our age , but a long while since , in the times of our Ancestours : s who being ( as 't is probable ) not so diligent in their Presidencies , proposed that as a custom to their successours , which was introduced by simplicity and unskilfulness . And yet nevertheless all these maintained mutual peace towards one another , which also we retain . Thus the variety of the Fast commends the consent of the faith . Hereto he adjoins a relation , which I will sutably insert in this place ; it is thus : And the Presbyters , who , before Soter , Presided over that Church which You now govern , I mean Anicetus , and Pius , Hyginus , Telesphorus , and Xystus , these persons [ I say ] neither observed it themselves , nor did they permit those t with them [ to observe it . ] Nevertheless , although they themselves observed it not , yet they maintained peace with those that came to them from those Churches wherein it was observed . But the u observation of it , amongst those who kept it not , seemed to have much more of contrariety in it . Neither were any persons ever excommunicated upon account of this form [ of the Fast : ] but the Presbyters , your predecessours , who observed it not , † sent the Eucharist to the [ Presbyters ] of those Churches which observed it not : and when x Polycarp of blessed memory came to Rome in the times of Anicetus , and there had been a small controversie between them concerning some other things , they did straightway mutually embrace each other ; having not desired to be contentious with one another about this y head : For neither could Anicetus perswade Polycarp not to observe it , because he had always kept it with John the disciple of our Lord , and the other Apostles with whom he had been conversant : nor did Polycarp induce Anicetus to observe it , who said he ought to retain the usage of the Presbyters that were his predecessours . These things being thus , they received the communion together . And Anicetus permitted Polycarp , ( to wit , out of an honourable respect to him ) to z consecrate the Sacrament in his own Church ; and they parted peaceably one from another ; as well those who observed it , as those who observed it not , retaining the Peace and Communion of the whole Church . Indeed , Irenaeus , being truly answerable to his own name , was after this manner a Peace-maker , and advised and asserted these things upon the account of the Peace of the Churches : The same person Wrote not onely to Victor , but sent Letters also , agreeable hereunto , to several other Governours of Churches , concerning the said controversie which was then raised . CHAP. XXV . How all with one consent unanimously agreed about Easter . MOreover , those [ Bishops ] of Palestine , ( whom we mentioned a little before ) to wit , Narcissus and Theophilus , and with them Cassius Bishop of the Church at Tyre , and Clarus [ Bishop ] of that at Ptolemais , together with those assembled with them , having treated at large concerning the tradition about Easter , derived down to them by succession from the Apostles , at the end of their Epistle they adjoyn thus much , in these very words : Make it your business to send Copies of this our Epistle throughout the whole Church , that so we may not be blamed by those , who do easily seduce their own souls : we also declare to you , that they celebrate [ Easter ] at Alexandria on the same day that we doe : for Letters are conveyed from us to them , and from them to us ; so that we observe the holy day with one consent and together . CHAP. XXVI . How many [ Monuments ] of Irenaeus's Polite Ingenie have come to our hands . a BUt , besides the fore-mentioned works and Epistles of Irenaeus's , there is extant a most concise and most necessary book of his against the Gentiles , entituled concerning Knowledge . And another , ( which he dedicated to a brother , by name Marcianus , ) [ containing ] a b Demonstration of the Apostolick Preaching . And a Book of Various c Tracts , wherein he makes mention of the Epistle to the Hebrews , and that called The wisdom of Solomon , and quotes some sentences out of them : And thus many are the [ writings ] of Irenaeus , which came to our knowledge . But Commodus having ended his Government after he had reigned thirteen years , Severus obtained the Empire , Pertinax having not Governed full out six months after the death of Commodus . CHAP. XXVII . How many also of [ the works of others ] who then flourished , [ are come to our knowledge . ] INdeed , very many Monuments of the virtuous and laudable diligence of those antient and Ecclesiastick men which then [ flourisht ] are to this day preserved amongst many : But [ the works ] of those , whom we our selves could a discern to be such , are , Heraclitus's [ Comments ] upon the Apostle , and the [ Book ] of b Maximus concerning that question so much talk't of amongst Hereticks , whence evill proceeds : and concerning this that matter is made . Also Candidus's piece , on the six days work ; and that of Apion upon the same Subject . In like manner , S●xtus's book Concerning the Resurrection ; and another piece of Arabianus's ; and of very many more ; whose times wherein they lived , because we want assistances from the proof thereof , we can neither commit to writing , nor yet c declare any memorable passages [ of their's , in this our History . ] There are also come to our hands the books of many others , whose very names we are unable to recite : all which were indeed Orthodox and Ecclesiastick [ persons ] as the interpretations of the Sacred Scripture [ produced ] by every one of them doth demonstrate ; but yet they are unknown to us , because what they have written has not their name prefixt to it . CHAP. XXVIII . Concerning those , who from the beginning were defenders of Artemon's Heresie ; what manner of persons they were as to their moralls , and how that they were so audacious as to corrupt the Sacred Scriptures . IN an Elaborate piece of one of those Authours , composed against the Heresie of Artemon , ( which Heresie Paulus Samosatensis has again attempted to revive in our age , ) there is extant a certain Relation very accommodate to the History we now have in hand . For the a Book now cited , evincing that the foresaid Hereste , which asserts our Saviour to be a meer man , was an innovation of a late date ; ( because the indroducers of it had boasted it was very ancient , ) after many [ arguments ] brought to confute their blasphemous lie , has this Relation word for word ; For they affirm that all the Ancients and the very Apostles received and taught the same things which they now assert ; and that the Preaching of the truth was preserved till the times of Victor , who from Peter was the thirteenth Bishop of Rome ; but from the times of his successour Zephyrinus the truth has been adulterated . Peradventure this saying of theirs might seem probable , did not in the first place the Sacred Scriptures contradict them , and then the writings of some brethren antienter than the times of Victor , which books they wrote in defence of the truth , against the Gentiles , and against the Heresies of their own times . I mean the [ writings of ] Justin , Miltiades , Tatianus , and Clemens , and of many others : in all which books the Divinity of Christ is maintained . For who is he that is ignorant of the books of Irenaeus , Melito , and the rest , which declare Christ to be God and man ? The b Psalms also and Hymns of the brethren , written at the beginning by the faithfull , doe set forth the praises of Christ the Word of God , and attribute Divinity to him . Seeing therefore this Ecclesiastical opinion has been manifestly declared for so many years since , how can it be that the [ Antients ] should have preacht that doctrine , which these men assert , untill the times of Victor ? How can they choose but be ashamed of framing such lies of Victor ; when as they know for certain that Victor excommunicated Theodotus the Tanner , the Founder and Father of this Apostacy which denies God , who first asserted Christ to be a meer man ? For if Victor were ( as they say ) of the same opinion with that , which their blasphemie does maintain , why did he proscribe Theodotus the Inventour of this Heresie ? And such was the face of affairs in the times of Victor : to whom , having presided in his publick charge ten years , Zephyrinus was made successour about the ninth year of Severus's Empire . [ Further , ] the Person that compiled the foresaid book concerning the Authour of the now-mentioned Heresie , relates another thing which was done in the times of Zephyrinus , in these very words ; I will therefore advertize many of the brethren of a thing done in our Age ; which , had it happened in Sodom , would , I suppose , have put those inhabitants in mind of [ Repentance . ] There was one c Natalis , a confessour , who lived not a long time a goe , but even in our times ; this man had been seduced by Asclepiodotus , and another Theodotus , a Banker ; both which Persons were disciples of Theodotus the Tanner , who before had been excommunicated , as I said , by Victor then Bishop , for this doctrine or rather madness : Natalis was perswaded by them to be d Elected a Bishop of this Heresie , upon the consideration of a Salary , whereby he was to receive of them monthly an hundred and fifty pence . Being therefore become one of their associates , he was by visions [ in his sleep ] frequently admonished by the Lord : For our compassionate God and Lord Jesus Christ was unwilling that he , [ who had been ] a witness of his own sufferings , should perish whilest he was under excommunication . But after he was regardless of the visions [ in his sleep , ] being beguiled with the bait of primacy among those [ of that Sect , ] and of filthy lucre , ( which is the destruction of many men , ) at last he was scourged by the holy Angels , and sorely beaten all night long . In so much that he arose very early , and having put on sackcloth , and besprinkled himself with ashes , in great hast , and with tears in his eyes , he cast himself down before Zephyrinus the Bishop , falling down not onely before the feet of the Clergy , but of the Laity also ; and with his tears moved the compassionate Church of the Mercifull Christ : and after he had used much intreaty , and shown the e prints of the stripes he had received , with much difficulty he was admitted into the communion [ of the Church . ] Hereunto we will also annex some other words of the same Writers concerning these [ Hereticks ; ] they are these : They have impudently adulterated the Sacred Scriptures ; they have rejected the Canon of the Primitive faith ; and have been ignorant of Christ : they are not inquisitive after that which the holy Scriptures say , but bestow much labour and industry in finding out such a Scheme of a Syllogism , as may confirm the System of their impiety : And if any one proposes to them a Text of the divine Scriptures , they examine whether a f connex , or disjunctive form of a Syllogism may be made of it : leaving the holy Scriptures of God , they studie Geometry ; being of the earth they speak of things terrestrial , and are ignorant of him who g comes from above : therefore amongst some of them Euclids Geometry is with great diligence studied ; Aristotle and Theophrastus are admired ; and in like manner h Galen is by others of them even adored : what need I say , that these persons , ( who make use of the Arts of Infidels for the confirmation of their Heretical opinion , and by the craft of Atheists adulterate the sincere authority of the divine Scriptures , ) are most remote from the faith ? Hence 't is that they have impudently laid their hands upon the divine Scriptures , saying they ought to be corrected ; he that is desirous may be informed that I speak not this falsely of them . For would any one examine the Copies , which they have gotten together , and compare them one with another , he would find that they disagreed very much . For the Copies of i Asclepiadotus agree not with those of Theodotus . Many such Copies as these may be procured ; because their disciples have with much labour and curiosity written the corrections ( as they call them , that is , the corruptions ) of every one of their [ Masters . ] Again , the Copies of Hermophilus agree not with these now mentioned ; and those of Apollonides differ one from another . For he that shall compare them will find that those Copies first put forth k by him doe very much disagree from his other [ Copies ] which he did afterwards again wrest and deform . How much of audaciousness there is in this wicked fact , 't is probable they themselves are not ignorant : for either they doe not believe the divine Scriptures to have been dictated by the holy Spirit , and then they are Infidels : or else they account themselves wiser then the holy Ghost ; and what are they then but mad-men ? For they cannot deny this audacious fact to have been done by their own selves , because [ the Copies ] have been written out by their own hands : l Neither did they receive such Copies as these from those who were their instructours ; nor yet can they shew the Copies out of which they transcribed these things . But some of them have not indeed vouchsafed to adulterate the Scriptures , but having wholly rejected both the Law , and the Prophets , m by a Lawless and Atheistical doctrine under a pretext of Grace , they are fallen into the deepest pit of destruction . And let thus much be after this manner related , concerning these things . THE SIXTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . CHAP. I. Concerning the Persecution under Severus . MOreover , when Severus stirr'd up Persecution against the Churches in every place throughout all the Churches ; noble Martyrdoms were perform'd by the Champions of Religion ; but [ the number of the Martyrs ] at Alexandria far exceeded the rest , the a choicest of the Champions having been conveyed thither out of all Egypt , and Thebaïs , as to the noblest stadium of God ; who in reward of their most patient suffering divers sorts of Torments , and several ways of death , were encircled with crowns from God : amongst whom Leonides , said to be the father of b Origen , was beheaded , and left his son very young . And here 't will not be unseasonable briefly to relate what zeal and affection he bore to the c Gospel from this time of his childhood , and for this reason especially , because his fame is much celebrated by all men . CHAP. II. Concerning Origens virtuous course of life from a Child . NOw should any one undertake accurately and at his leisure to commit to writing this man's life , he must say much , and a strict collection of all passages concerning him , would require even a particular Subject ; but our aim at present is to abbreviate most things , and in short , and as well as we can we will give an account of some few passages concerning him ; relating what things have been manifested by some Epistles , or by the discourse of those his Scholars , who were alive till our times . The passages concerning Origen ( as one would say ) even from his Cradle seem to me worth remembrance . Severus therefore being in the tenth year of his Reign , and Laetus being Governour of Alexandria and the rest of Aegypt ; Demetrius also having lately taken upon him the Episcopal Office over the Churches there , after Julianus ; when the flame of Persecution now raged grievously , and many thousands were Crown'd with Martyrdom , such a desire of Martyrdom possess'd the soul of Origen being yet very young , that he would expose himself to dangers , and was very ready , and willing to rush forward , and leap into the combate : so that now he was not far from death , had not the Divine and Celestial providence , for the good of many , hindred and restrained his willingness to die , by his mothers meanes . First therefore she intreated him like a Suppliant , and beseech't him to take pitty of her motherly love : but when she saw him more intent upon his purpose , and when he understood his father was apprehended and imprison'd , he was wholly possess'd with a desire of Martyrdom : wherefore she hid all his cloathes , and by this meanes necessitated him to abide at home : but he , seeing he had no way left , ( the alacrity of his mind surmounting the ripeness of his years , ) could not be at rest , but compos'd a most perswasive Epistle concerning Martyrdom , and sends it to his father , in which he thus exhorts him word for word , saying , [ Father , ] take heed : let not your care for us make you change your resolution . Let this be noted as the first token of Origen's acuteness of wit from his childhood , and of his most sincere zeal for Religion . For he had already got no small stock of knowledge in the doctrine of the faith , continuing whilst he was yet a child , to exercise himself in searching the holy Scriptures ; about which he was not a little laborious ; his father having taken great care , both in instructing him in the Liberal a Sciences , and also in these not slightly : wherefore he always perswaded him to exercise himself in the study of holy things , rather than in the Learning of the Greeks , enjoyning it him as a daily task to learn something by heart out of Scripture and repeat it : nor was the child unwilling , or slack in the performance , but most cheerfully laboured in these things , so that the simple , and common readings of the sacred Scriptures could not satisfie him , but he would search after something more , and even from that time busily enquired into the more profound meanings thereof : Insomuch that he troubled his father by asking him , what was the true meaning of such a sentence of Scripture inspir'd by God. He seemingly before his face reprov'd him , admonishing him not to search into any thing above the capacity of his years , nor [ to enquire ] any further then the plain meaning [ of Scripture . ] But he privately with himself rejoyc'd exceedingly , and gave the greatest thanks to God the Authour of all good , that he youchsaf'd to make him the father of such a child : and 't is reported , he has often stood by the child as he slept , and laying his breast bare , would kiss it with reverence , as if the sacred Spirit of God had been inshrin'd in it , and accounted himself blessed for his happy off-spring . These , and such like , they record , were the passages concerning Origen in his childhood : But when his father was now crowned with Martyrdom , he is left desolate ( together with his mother and younger brothers , six in number , ) being no more then seventeen years of age : Moreover his father's estate having been confiscate , he was brought into extream want of necessary subsistance , together with his relations , but God thought him worthy of his providence . And he obtains entertainment and rest from a woman who was very rich in respect of her estate , and very eminent otherways . Moreover ; ( who carefully ministred to a very famous man , one of that Heretical Sect then at Alexandria , but by birth an Antiochian . ) Him the foresaid woman having adopted for her son , kept him with her and shew'd kindness to him in a most especial manner . But Origen , though forc'd to converse with the said [ Heretick ] yet from that time shew'd powerfull proofs of his sound Opinion concerning the Faith. For when great multitudes of people , not onely Hereticks , but also them of our Religion , flock'd to Paul ( for this was the mans name ) because he seem'd to be a person of great eloquence ; [ Origen ] could never be induced to assist him in prayer : always from a child observing the Cannon of the Church , and abominating the doctrines of Heresies , ( as he himself in express words somewhere says ▪ ) and having been educated in the Greek learning by his father at first , after his death he devoted himself wholly and more earnestly to the study of the Liberal Sciences ; so that he was furnished with an b indifferent skill in the Art of Grammar ; and having profest this Art soon after his father's death , he got plenty of necessaries , considering the age he was then of . CHAP. III. How Origen being very young Preach't the word of Christ. a WHilest he yet applied himself to his School , ( as he in his Writings recordeth , ) no one residing at Alexandria b to teach the Principles of Christianity , but all being driven away by the threatning persecution : some of the Heathens resorted to him , to hear the word of God. Of which number he notes Plutarchus to have been the first ; who when he c had lived a virtuous secular life , was crown'd with divine Martyrdom . The second was Heraclas Plutarchus's brother , who having under him shew'd many instances of a Philosophical and severe course of life , was honour'd with the Bishoprick of Alexandria after Demetrius . He was now in the eighteenth year of his age when he was master of the Catechetical School ; in which he made great proficiency in the persecutions during the time of Aquila's Prefecture over Alexandria . At which time he purchas'd to himself a famous name amongst all them who were well affected towards the Faith , for the singular friendship and alacrity which he shew'd to all the holy Martyrs known , and unknown . For he convers'd not onely with such as were in bonds , nor with them who had been examined untill their last sentence , but with those blessed Martyrs also who , after that was pronounc't , were led to Execution ; making use of great boldness he went to meet dangers : so that the furious multitude of the Heathens standing round , were frequently not far from stoning of him , when he boldly came forth , and with great freeness of speech communed with the Martyrs , and kissed them , had not he once miraculously escap'd , having the Right-hand of God for his assistance . The same divine and heavenly Grace at other times again and again ( so that t is impossible to say how often , ) preserv'd him from them who then lay'd wait for him , because of his exceeding cheerfulness and confidence in Preaching the doctrine of Christ : Indeed , so great was the hostility of the Infidells against him , ( because such multitudes were instructed by him in the things which appertain to the holy faith , ) that having made a d concourse , they set Souldiers to watch about the house in which he abode . And the Persecution against him waxed so hot daily , that all the whole City of Alexandria could no longer secure him ; he removes indeed from house to house , but is driven from all places , because of the multitude which through him were made Proselytes to the Divine Doctrine . For his common actions contain'd the most admirable Rules of the truest Philosophy : indeed , ( as the common saying is ) such as his doctrine was , such was his manner of life , and such as his manner of life was , such he demonstrated his doctrine to be : by this means especially , together with the Divine power assisting him , he induced many to a zealous imitation of him . But when he saw many Scholars now flocking to him , ( the exercise of Catechising being committed solely to him by Demetrius , who was Bishop of the Church , ) supposing the teaching of Grammar disagreeable to his studies in divine Learning , he forthwith breaks off his Grammar School , as unprofitable and contrary to the Sacred learning . Then entring into a prudent consideration with himself , how he might not stand in need of assistance from others , he sold all the Volumes he had of e Antient Heathen Writers , which were most elaborately compil'd , and was content with four * oboli a day that were brought him by the buyer . For many years he persevered in this Philosophical course of life , depriving himself of all f matter [ which might nourish ] youthfull lusts ; both undergoing no small labour of severe exercise in the day-time , and also assigning to himself the greater part of the night for his study in the holy Scriptures , patiently persevering in the most Philosophical life imaginable . Somtimes he inur'd himself to the exercises of fasting ; at other times to houres measur'd out for his repose ; which he would by no means enjoy upon a bed , but made it his business to take it on the bare ground , for he , thought those Evangelical Words of our Saviour ought most especially to be observ'd , which exhort us not to g have two coats nor to wear shoes , nor to be sollicitous about the cares of the time to come . Moreover , with a courage far greater then his age , he patiently endur'd both cold and nakedness , and came to that height and extremity of want , that he made those of his acquaintance admire exceedingly . And he caus'd grief in many , who entreated him that they might communicate of their estates to him , because they saw him bring such labours on himself for the Gospel's sake , but he remitted nothing of his patience . 'T is reported he walk'd upon the ground barefoot many years , in no wise wearing any shoes . And also for many years he abstained from the use of wine , and from all other things , except necessary sustenance , so that now he fell into a great danger of spoiling and turning his h stomach . He deservedly excited most of his Scholars to imitate him , shewing them , who look'd upon him , such examples of a Philosophical life ; Insomuch that now , not onely the i vulgar unbelieving Heathens , but also they who were learned Philosophers , were k through him brought to submit themselves to his doctrine . And it came to pass that they who receiv'd by him in the bottom of their hearts sincerely the faith of the Gospel , were famous in the time of the then Persecution : so that some of them after apprehension , finished their lives by Martyrdom . CHAP. IV. How many of those who had been instructed by him , became Martyrs . THe first of them was the aforementioned Plutarchus , whom ( when he was led to Execution ) * he of whom the discourse is , accompanied to the last hour of his life , and again wanted little of being kill'd by the men of his own City , as seeming the cause of Plutarchus's death . But then also the providence of God preserv'd him . Next to Plutarch the second of Origen's disciples , that was a Martyr , was Serenus . Who by fire gave a triall of the faith which he had receiv'd . Heraclides was made the third Martyr of the same School . The fourth after him was a Heron. Both which persons were beheaded , the former of them while he was yet learning the Principles of Christianity , the latter when he was newly b Baptiz'd . Besides these , another Serenus , different from the former , is declared the fifth Champion of Piety [ who came out ] of this School . Who , 't is reported , was punish'd with the loss of his head , after a most patient sufferance of many Torments . And of women , c Heraïs , who as yet was learning the Principles of Christianity , did , as he himself somewhere says , depart this life , having received Baptism by fire . CHAP. V. Concerning Potamiaena . LEt Basilides be reckoned the seventh among these , who lead the most renown'd Potamiaena to Execution , concerning which woman , even yet there is a famous report amongst the inhabitants of those Countries , for that she combated many times with her lovers , in defence of the chastity and virginity of her body ; for which she was famous : ( for besides the vigour of her mind , there flourisht in her a comliness of body : ) who , having suffer'd many things for her faith in Christ , at last after grievous Torments and horrible to be related , was together with her mother Marcella consumed by fire . Moreover they say that the Judge , ( whose name was a Aquila , ) after he had inflicted grievous stripes upon every part of her body , threatned at last he would deliver her to the b Gladiatours to abuse her body . But she ( having considered of the matter some short time , ) being asked what her determination was , return'd [ they say ] such an answer , as thereby she seem'd to speak some thing which was accounted impious amongst them . Forthwith therefore she receiv'd the definitive sentence [ of the Judge , ] and Basilides one of the Military Apparitors , took and lead her to Execution : but when the multitude endeavour'd to molest and reproach her with obscene words , he prohibited them , c thrusting away them who reproach'd her , shewing much commiseration , and humanity towards her . She taking in good part the mans commiseration shown towards her , exhorts him to be of good courage , for when she was gone hence she would entreat her Lord for him , and within a little while she would make him a requital for what he had done for her . When she had spoken these things , they say she valiantly underwent death , hot scalding pitch being leisurely , and by little and little poured upon all the several members of her body , from the sole of the foot , to the crown of the head ; such was the combat fought by this famous virgin . But not long after ▪ Basilides upon some occasion being desir'd by his fellow-soldiers to swear , avouch'd t was not lawfull for him to swear at all ; for he was a Christian , and he openly confess'd it : at first they thought he onely spake in jest ; but when he constantly maintain'd it , he is brought before the Judge , and after he had made profession of his stedfastness before him , he was put into bonds : And when some of the brethren in the Lord came to him , asking him what was the cause of this sudden , and unexpected change , he is reported to have said , that Potamiaena , three days after her Martyrdom , stood by him in the night , put a crown about his head , and said , she had entreated the Lord for him , and had obtain'd her request : And within a little while the Lord would take him upto himself . After these things the brethren imparted to him the d Seal of the Lord , and the day after , being famous for his testimony of the Lord , he was beheaded ; they relate , that many more throughout Alexandria came thick at that time to the doctrine of Christ ; to ▪ wit , such as Potamiaena had appear'd to in their sleep , and e invited them to be converted to the Gospel : But for these things let thus much suffice . CHAP. VI. Concerning Clemens Alexandrinus . a CLemens , who succeeded Pantaenus , was Master of the Catechetick School at Alexandria , till this time . So that Origen when he was a boy was one of his Scholars : Moreover , this Clemens , committing to writing the subject of that work of his entitled Stromateis , in his first Volume explains the series of times , and determines his computation at the death of Commodus . So that it is plain those books were elaborated by him in the Reign of Severus , the History of whose times this book of ours contains . CHAP. VII . Concerning Judas the Writer . AT this time also liv'd Judas another Writer , who commented upon the Seventy Weeks in Daniel , and puts an end to his computation of the times at the tenth year of Severus's Reign . His Opinion was that even at that time the coming of Antichrist , which was so much talk'd of , drew nigh . So great a disturbance did the raising of the Persecution then against us cause in many mens minds . CHAP. VIII . Concerning the bold Act of Origen . AT this time while Origen perform'd the Office of Chatechizing at Alexandria , an act of an unripe and youthfull mind was committed by him , but which withall contain'd a most manifest token of Continence , and true faith ; for he taking these words [ some * Eunuchs there are which have made themselves Eumuchs for the Kingdom of Heaven's sake ] in the more simple meaning , unadvisedly like one of his juvenile years , thinking it both his duty to fulfill our Saviours words , and also [ considering ] that during his youthfull years he was to converse not onely with men , but women about the things which appertain to God : that he might exclude the Infidels from all suspition of obscene slanders , his mind was full bent to perform really our Saviour's words , taking great care that it might escape the knowledge of many of his familiars : but 't was impossible for him although he was desirous , to conceal such a fact . But when Demetrius understood it , as being then Governour of the Church there , he both greatly admires him for his boldness , and also , ( having commended his alacrity of mind , and sincerity of faith , ) forthwith encourages , and excites him to a more diligent imployment about the duty of Catechizing : for such at this time was [ Demetrius's ] opinion of this act : but no long time after , when he saw Origen doe well , and that he was famous , and well reported of by all men ; being affected with the frailties of Mankind , he endeavoured by letters , sent to all the Bishops in the world , to describe what was done as a most absurd action . a For the Bishops of Caesarea and Jerusalem , the most approved and most famous of all the Prelates in Palestine , judging Origen worthy of dignity and the highest pitch of honours , had by imposition of hands ordain'd him Presbyter . Therefore when he had ascended to great honour , and had purchas'd a name amongst all men in all places , and no small fame for his virtue , and wisdom ; Demetrius , being furnisht with no other accusation , made a great and malicious complaint against that act which he had done in his youth . Daring also to involve the Bishops in his accusations who had promoted him to the Office of a Presbyter . These things were done a little after . But then Origen b freely and without any impediment perform'd his Office of teaching the divine doctrine to all that came to him by day or by night : laboriously spending all his time either in divine learning , or upon them who came to him . c After Severus had held the Empire eighteen years , his son Antoninus succeeds him . At this time there [ lived ] one d Alexander , one of their number who had behav'd themselves manfully in the Persecution , and also by the providence of God had been preserv'd after their combats during their confessions ; him we before manifested to have been Bishop of the Church in Jerusalem . Now because he was famous for his confession of Christ in the time of the Persecution , he is promoted to the afore-mentioned Bishoprick , whilest Narcissus , his predecessour was yet alive . CHAP. IX . Concerning the Miracles of Narcissus . THe Inhabitants of this Diocess report many Miracles of this Narcissus , by tradition derived from a continued succession of the Brethren : Amongst which they relate such a like Miracle as this done by him ; 't is reported that on the great vigils of Easter the Ministers oil fail'd them , for which great pensiveness of mind having seized the whole multitude , Narcissus gave command to them who took care of the Lights that they should draw water out of the well which was nearest at hand , and bring it to him , which being forthwith done , he prayed over the water , and commanded them to pour the water into the Lamps with a sincere saith in the Lord. When they had done this also , contrary to all reason and expectation , by a miraculous and divine power , the nature of water was changed into the a fatness of oil . Some small specimen of this miracle then done , has been preserv'd amongst many of the brethren for a long time , even from that to our age . They also relate several other things worth remembrance cencerning this mans life . Amongst which there is such a [ story ] as this : Some vile fellows who could not endure this persons vigour , and his perseverance in leading of a pious life , fearing least when they were caught they should suffer punishment , because they were conscious to themselves of many evil actions , they [ resolve to ] prevent him by patching up a plot against him , and utter a grievous calumny against him . Then , that they might perswade the hearers to credit them , they confirm'd their accusations with oaths : one of them swore it was true which he said , or he wish'd he might be consum'd by fire ; another , if 't was not true , that his body might be wasted by some terrible unhappy b disease ; and the third , that he might be depriv'd of his sight : but none of the faithful gave heed to them although they swore thus , because Narcissus's continency was alwaies resplendent amongst all men , and his course of life most eminently virtuous and pious ; but he being in-no-wise able to endure the wickedness of what had been said against him ; and , besides this , for a long time being desirous to embrace a Philosophical life ; retired from the whole Congregation of his Church , and liv'd many years lying hid in solitudes and in obscure fields . But the great Eye of justice could not quietly wink at what was done : But was quickly revenged upon these wicked men by those curses with which they had bound themselves , being c forsworn against themselves . The first therefore was burnt together with his whole family , the house in which he liv'd being burnt in the night by d the fall of a little spark of fire upon it , which upon no occasion given came out of it . The second person's body was totally infected from the bottom of his feet to his head with the disease he had punish'd himself with . But the third , seeing the end of the two former and fearing the unavoidable vengeance of the all-seeing God , e publickly confess'd to all what they had plotted together in common amongst themselves , and he pin'd away with so great complaints , repenting of what he had done , and never ceas'd weeping so long , till he lost both his eyes . And these suffer'd such punishments for their lying accusation . CHAP. X. Concerning the Bishops of Jerusalem . WHen Narcissus was retired , it being altogether unknown where he was , 't was the opinion of the Bishops of the bordering Churches that they should proceed to the Ordination of another Bishop . This mans name was Dius . To him having presided no long time Germanio was successour . Gordius succeeds him , in his time from some place or other Narcissus again appear'd , as risen from death to life , and is immediately invited by the Brethren to his Bishoprick ; all men admiring him much more both for his retreat , and also for his Philosophick [ course of life : ] But above all for the revenge which was vouchsaft him from God [ upon his Accusers . ] CHAP. XI . Concerning Alexander . NArcissus being no longer able to officiate by reason of his very great Age , the providence of God by Revelation made known to him in a vision by night , call'd the fore-mention'd Alexander Bishop of another Church to be coadjutour in the discharge of his Office. By this Revelation therefore , as if he had been warned by some Oracle from God , Alexander made a journey to Jerusalem from Cappadocia ( where he had before been honour'd with a Bishoprick , ) upon account both of praying there , and also of seeing the places : The Brethren there receiv'd him most kindly ; and would not permit him to return home , because of another Revelation , made known also to them by night , and a a voice most plainly utter'd to some who were the most eminent for piety amongst them . For it told them if they went out of their gates , they should meet him who was predetermin'd by God to be their Bishop . When they had done this with the Common b consent of the Bishops who Govern'd the Churches round about , they forc'd him of necessity to continue there . Indeed , Alexander himself , in his own Epistles to the Antinoites which are preserv'd amongst us till this time , makes mention of Narcissus's presidency together with him , writing thus word for word , at the end of that Epistle : Narcissus salutes you who before me govern'd this Episcopal See , and he now is my c Associate in prayer , being an hundred and sixteen years old , and exhorts you to be of the same mind with me . These things were thus done . Now when Serapion was dead , Asclepiades succeeded in the Bishoprick of the Church of Antiochia . And he also was famous for his confessions in the time of Persecution . Alexander also makes mention of his consecration , writing thus to the Antiochians : Alexander the servant and prisoner of Jesus Christ , sendeth greeting in the Lord to the Blessed Church of the Antiochians . The Lord made my bonds easie and light in the time of my d imprisonment , when I heard that by divine providence Asclepiades ( a man most fit by reason of the worthiness of his faith ) was intrusted with the care over the holy Church of the Antiochians : he signifies that he sent this Epistle by Clemens , writing on this manner , at the End. I have sent these letters to you , ( my Lords and Brethren ) by e Clemens a blessed Presbyter a virtuous and approved person ; whom ye have known , and shall know better : who , while he was here , by the providence , and care of God confirmed and increas'd the Church of the Lord. CHAP. XII . Concerning Serapion , and his Books that are extant . 'T Is likely that other monuments of a Serapion's studiousness and learning are preserv'd amongst other men ; but those [ writings ▪ ] onely came to our hands which he wrote to one Domninus , a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition . And what he wrote to Pontius , and Caricus Ecclesiastical men ; and other Epistles to other persons . Another book also was compos'd by him , concerning that Book Intituled The Gospel according to Peter ; which Book he wrote to confute the Errours in that , for some mens sakes in the Church of b Rhosse , who , taking an occasion from the foresaid Gospel , inclin'd to Heterodox doctrines . Out of which Book 't will not be unfit to set down some few words , in which he sets forth the opinion he had concerning that Book , writing thus ; For we , my brethren , doe admit of Peter and the other Apostles , as of Christ himself ; but , like wise men we reject those writings which are forg'd in their c names , knowing that we have receiv'd no such [ Books . ] For I , when I came to you ▪ thought all of you had adhered to the Right faith . And when I read not the Gospel which was offer'd me , that bears Peters name , I said , if this be the onely thing which seems to breed this dejected spirit in you , let it be read . But now understanding , from what has been told me , that their minds were covered with some Heresie , I will make haste to come to you again ; wherefore , brethren , expect me suddenly : But we , Brethren , have found out what heresie Marcianus was of , for he contradicted himself , not understanding what he said , which you shall understand by some things which have been written to you . For we have been able to d borrow this very Gospel of some who have been continually exercised in it , ( that is of some of their successours who preceded Marcianus , whom we call Doceti , for many of [ Marcianus's ] Tenets are derived from their doctrines , ) and read it ; and we find indeed many things agreeable to the true doctrine of Christ : but some things that are particularly to be excepted against and avoided , which also we have here subjoyned upon your account . And thus much concerning Serapion's Books . CHAP. XIII . Concerning the writings of Clemens . CLemens his a Stromata's , which are in all eight books , are extant amongst us , which books he thus intituled , The variegated contexture of b discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy : of the same number with these are his books intitul'd Institutions : in which he by name mentions Pantaenus , as being his Master , and he writes down his c opinions he had receiv'd concerning the scope of Scripture , and explains his traditions : he has also an Hortatory discourse to the Gentiles . And three books Intitl'd the Tutor . And another book of his with this title , What Rich man can be sav'd ? And a book concerning Easter . Disputations also concerning the Fasting ▪ And concerning detraction . And an exhortation to patience to those who were newly baptiz'd . And a book intitl'd the Ecclesiastick Canon , or against those who Judaized , which book he dedicated to Alexander the fore-mention'd Bishop . Moreover , in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings , but he also mentions some things out of the Gentile Writers , if any thing seems profitable which was spoken by them : he also explains various opinions [ which occur ] in several books both of the Greeks , and Barbarians . He moreover consutes the false opinions of the Arch-hereticks . He laies open much of History , affording us large subject-matter of several sorts of learning ▪ Amongst all these he intermixes the Philosophers Opinions . Hence he fitly made the Title Stromata , answerable to the subject of the book . In the same book he produces authorities out of those Scriptures which are not allow'd of [ as Canonical ; ] out of that which is call'd The Wisdom of Solomon , and out of the book of Jesus the son of Sirac . And out of The Epistle to the Hebrews . And out of the [ Epistles ] of Barnabas , Clemens , and Jude . He also makes mention of Tatianus's book against the Grecians , and of Cassianus , d who also made a Chronographie . Moreover , he mentions Philo , e Aristobulus , Josephus , Demetrius , and Eupolemus , Jewish Writers ; who all have prov'd by their writings , that MOSES , and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians . And this mans books afore-mention'd are stuff'd with very much excellent learning , of several kinds . In the first of these books he saies concerning himself , that he was born next to the first successours of the Apostles . He promises also in them that he would write Commentaries upon Genesis . And in his book concerning Easter , he confesses he was constrained by his friends to commit to writing [ for the benefit of ] posterity those traditions which he had heard from his Ancestours . In that same book also is mention'd Melito , Irenaeus , and some others , whose explications he sets down . CHAP. XIV . What Writings Clemens has mentioned . THat I may speak briefly , in his a Institutions he makes b short explications of all the c written word of God , not omitting those Scriptures whose authority is d questioned by some : I mean the Epistle of Jude , and the other e Catholick Epistles , and that of Barnabas , and that which is said to be the Revelation of Peter : And The Epistle to the Hebrews , which he affirms to be Paul's , but was written to the Hebrews in the Hebrew tongue ; which when Luke had with much care and pains translated , he publisht it for the [ use of the ] Grecians . Wherefore we may find the stile of the translation of this Epistle , and Of the Acts of the Apostles to be the same . f But 't was for a very good g reason , that this Title [ Paul the Apostle ] was not set before it , for he ( saies he ) writing to the Hebrews who were possest with a prejudice against , and a suspicion of him , very wisely did not prefix his name at the beginning , least he should cause an aversion in them to his Epistle . But a little after , he continues , saying ; Now , as a blessed Presbyter said , because the Lord , being the Apostle of the Almighty , was sent to the Hebrews , Paul through modesty , in that he was sent to the Gentiles , does not entitle himself the Apostle of the Hebrews , both in reverence to the Lord , and also because 't was over and above his duty that he writ to the Hebrews , being the Preacher and Apostle of the Gentiles . Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him , and it is this : Those Gospels , he said , which contain the Genealogies were written first . And this was the occasion of writing Marks Gospel : when Peter Preach'd the word publickly in Rome , and declared the Gospel by the Spirit , many who were there present entreated ▪ Mark , ( who had been his follower h a long time , and remembred what he had said , ) that he would write down the things which had been spoken . When he had compos'd the Gospel , he imparted it to those who had intreated it of him . Peter having understood this , i used no perswasives either to hinder him , or to incite him to it . But John , being the last of all , when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels , was mov'd [ to the enterprise ] by his k acquaintance , and being inspir'd by the Spirit , he wrote a Gospel concerning Christ's Divinity . Thus much Clemens . But again , the said Alexander in an Epistle of his to Origen , mentions Clemens , and Pantaenus also , as men who were his familiars : he writes thus . For this , as you know was the will of God , that the friendship , which was begun betwixt us from our Ancestours , should not onely remain inviolable , but also become more fervent and firm . For we know those blessed Fathers who went before us , with whom we , after a short time shall be joyn'd , I mean the truely blessed Pantaenus my Master , and the holy Clemens my Master , who also profited me much ; and if there be any others like them , by whom I came to the knowledge of you , my most excellent Lord and Brother : And after this manner were these things . Moreover , Adamantius ( for that also was Origen's name , ) in these times , when Zephyrinus Presided over the Church of Rome , l travell'd to Rome , ( as he himself some where says ) having a desire to see the most antient Church of the Romans : where he made no long stay , but return'd to Alexandria . And with all diligence there perform'd his customary duty of Catechist , Demetrius the then Bishop of those Churches exciting him to it , and little less then beseeching him to labour earnestly for the utility of the Brethren . CHAP. XV. Concerning Heraclas . BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity , for his researches into , and interpretation of the holy Scriptures , and moreover for the Catechizing of them who came to him ; ( having scarce time to breathe , so many flocking together to him ; One company after another coming from morning to evening to his School ; ) he divided the multitudes , and electing Heraclas , one of his familiars , made him his assistant in Catechizing ; a man who was very studious in Divinity , most eminently skilfull in other Learning ; and one who was not unexperienced in Philosophy . He commits the instruction of the New-beginners to him , but reserves to himself the hearing of those who had made some proficiency . CHAP. XVI . What Pains and Study Origen bestowed about the Holy Scriptures . ORigen now intended to make such accurate researches into the Holy Scriptures , that he learn't the Hebrew tongue . And bought the a Authentick Scriptures written in Hebrew letters , which were extant among the Jews . And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy . And he sought out some other Versions besides those b Common ones of Aquilas , Symmachus and Theodotion , different from them , which he , having searcht out , first brought to light , from I know not whence , nor out of what Corners , having been forgotten for a long time : concerning which , because he was uncertain who were the Authours of them , by reason of their obscurity , he onely Noted this , that one of them was by him found at c Nicopolis near Actium ; and another , at some other place . Moreover in his Hexapla of the Psalms , after those four excellent Editions , he adds d not onely a fifth , and sixth , but also a seventh Version ; and upon one of them again he has Noted , that it was found at Jericho in an Hogs-head , in the times of Antoninus the son of Severus . When he had thus Collected all these Versions into one body , and divided them into e Verses , f having placed them directly one against the other , together with the g Hebrew Text , he left us those Copies which are call'd h Hexapla . He i afterwards prepared apart by themselves , Aquila's , Symmachus's and Theodotion's Edition , together with the Septuagint [ and put them out ] in his Tetrapla . CHAP. XVII . Concerning Symmachus the Translatour . MOreover , We must understand that this Symmachus , one of the Translatours , was an Ebionite . For there is an Heresie called the Heresie of the Ebionites , who say that Christ was born of Joseph , and Mary , and suppose him to have been meer Man , who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it , as we have before made known somewhere in our History . Symmachus's Commentaries are even yet extant ; in which he seems to confirm the foresaid Heresie , a disputing strongly against Matthew's Gospel : Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures , from one Juliana , upon whom , he saies these books of Symmachus's devolved by right of succession . CHAP. XVIII . Concerning Ambrosius . AT this time Ambrosius ( a who favour'd the Valentinian Heresie ) being convinc'd by the truth Preach'd by Origen , and having his mind cleared as it were with light , assents to the doctrine of the Orthodox faith of the Church . And ( Origen's fame being nois'd abroad every where ) several men of great learning flock'd to him , intending to make tryal of this man's sufficiency in the Scriptures . Also infinite multitudes of Hereticks , and not a few Philosophers , and them most famous , gave b diligent attention to him , almost like Schollars learning from him besides Divinity , those things which appertain to * External Philosophy : For he initiated c those , whom he perceived to have acute parts into Philosophical Learning : Teaching them Geometry , and Arithmetick , and the other previous Sciences . Also guiding them into the knowledge of the various Sects among Philosophers : explaining the writings that are amongst them , and Commenting on and searching into all things . So that even amongst the Gentiles this man was openly declared to be a great Philosopher . He also incited many of meaner capacities to the study of the Liberal Sciences : telling them that from hence would accrue to them no small fitness and preparation for the Contemplation of the divine Scriptures : for which reason he esteem'd the study of Secular and Philosophical literature most necessary for himself . CHAP. XIX . What things have been recorded concerning Origen , [ by the Gentiles . ] THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies : in whose writings we have found frequent mention of this man ; [ some of them ] both dedicating their books to him , and also delivering up their private labours to his Censure , as to a Master . But I need not speak of these things , when as a Porphyrius , ( who liv'd in Sicilie [ almost ] till our Age , having written some books against us , and in them endeavoured to cavill at the holy Scriptures , when he had mentioned those men who made explications upon them ) was unable in any wise to cast any base aspersion upon their Opinions , and through want of Arguments betakes himself to railing , and reviles the Commentators . Of whom he attempts chiefly to reproach Origen , saying , that when he was young , he knew him ; but he unawares commends the man ; partly by speaking the truth in some things where he could not do otherwayes ; and partly by lying , wherein he thought he should escape being detected . Sometimes he accuses him as being a Christian ; by and by , he admires , and describes the accession he made to Philosophick Literature . Hear therefore what he says word for word : Some men , desirous to find out not a defection from the pravity of the Jewish Scriptures , but an explication [ of the obscurities in them ] have betaken themselves to expositions , which have no agreement nor coherence with those Scriptures , and which contain the Authour's approbation and praise , rather than a defence of those strange Sectaries . For , having boasted that what things were plainly spoken by Moses were obscure Riddles , allowing them the Authority , and quoting them as divine Oracles full of hidden Mysteries ; And having b bewitched the judgements and minds of men , with their pride , they afterwards put forth their Expositions . Then after some few words he saies ; Let an example of this absurdity be taken from a man whom I saw , when I was c very young , being a person then of great repute , and yet eminently renowned upon account of his writings which he left behind him , I mean Origen , whose renown is very much spread abroad amongst the teachers of those Doctrines . For this Man , having been an d of that Ammonius , who in our Age made a great proficiency in Philosophy ; as for his knowledge in Philosophick Literature he profited much by this Master . But as concerning a right course of life , he undertook a way quite contrary to him : for Ammonius , having been educated a Christian by Christian Parents , when he arriv'd to understanding , and , [ the knowledge of ] Philosophy , quickly betook himself to a course of life which was agreeable to the Laws . But Origen being a Gentile and brought up in the Learning of the Grecians , diverted to the e Impudence of the Barbarians . Being devoted to this [ Religion ] he f corrupted both himself , and also that proficiency he had made in Philosophick Learning : as to his manner of life he liv'd like a Christian , and contrary to the Laws : but in respect of his Opinions concerning things , and concerning God , he imitated the Grecians , g substituting the sayings of the Heathens in the room of those strange fables . For he was continually conversant in Plato's [ works , ] and in those of h Numenius and Cronius , and he revolved the works of i Apollophanes and k Longinus , and l Moderatus , and Nicomachus , and the works of all the famous men amongst the Pythagoreans , he also made use of the works of m Chaeremon the Stoick , and of n Cornutus's books , when he had learn'd from them the Allegorical mode of explaining the Grecian Mysteries , he appli'd it to the Jewish Scriptures . These are Porphyrius's words in his third book of that piece he wrote against the Christians ; who has said the truth concerning the mans hard study and great learning ; but herein he has plainly lied , ( for what would not he say who wrote against the Christians ? ) in that he saies , that [ Origen ] was converted from a Heathen to a Christian , and that Ammonius fell from a pious course of life to the Heathenish way of living . For , ( as our History has before manifested ) Origen kept the Christian Doctrine receiv'd from his Ancestours : And the precepts of the divine Philosophy remain'd uncorrupted , and unshaken in Ammonius even till his death ; as his works even to this present doe testifie ; he being famous amongst most men for his books which he left behind him : as for example , that book which is thus Intitl'd concerning the concord of Moses , and Jesus , and those other books of his , whatsoever sort they be of , which are found ▪ amongst lovers of learning . Let what we have said therefore be an Evidence both of the detraction of this lying Accuser , and also of Origens great knowledge in the Grecian learning . Concerning which , Origen ( in an Epistle of his , wherein he makes an Apologie for himself , to some who blam'd him for his too great studiousness about this sort of learning ) writes these words : When I imploy'd my self wholly in the Scripture , the fame of my progress in Learning spreading it self every where , there resorting to me sometimes Hereticks , at othertimes those who studied the Grecian Learning , and especially such as were skilled in Philosophy , I thought it convenient to make researches into Hereticks Opinions , and into whatsoever things are reported to be said by Philosophers concerning the truth : this we did , both in imitation of Pantaenus , who profited many before us , ( who was furnished with no small stock of provisions of this sort : ) And also of Heraclas , who at this time sits among the Presbyters of Alexandria ; o whom I found with a Philosophy Master , under whom he studied diligently five years before I began to be an Auditour of his doctrine . And for this reason , he wearing a common habit before , put it off , and put on a p Philosophical habit , which he q retains to this day , neither does he desist from a studious reading of the books of the Learned Grecians . This he said in defence of the studious diligence he used about the Grecian [ Learning . ] At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Demetrius , the Bishop of that Church , and to the then Prefect of Aegypt , from the Governour of Arabia , that they should send Origen to him with all speed that he might impart to him his doctrine . He was therefore sent by them , and came to Arabia . But in a little time , having finisht those things which were the cause of his coming , he again return'd to Alexandria . Within some interval of time , there being kindled in Alexandria no small war , he withdrew out of Alexandria , and judging there was no safe dwelling for him in Aegypt , he went to Palestine , and made his abode in Caesarea ; where the Bishops of those parts intreated him , although he was not yet Ordain'd Priest , to discourse and to expound the holy Scriptures r publickly in the Church . This will be evidene't by what Alexander , Bishop of Jerusalem , and Theoctistus Bishop of Caesarea wrote concerning him to Demetrius , who thus excuse him . [ Your s Holiness ] has added in your Letters that this thing was never heard of nor done till this time [ to wit , ] that Laicks should Preach in the presence of Bishops . I t know not how you came so apparently to misrepresent the truth : For they are invited to Preach to the people , ( when they are found fit to profit the brethren ) by the holy Bishops . For example , Euelpis [ was invited to Preach ] by Neon at Laranda : and so was Paulinus by Celsus at Iconium . And Theodorus by Atticus at u Synnada , who were our blessed Brethren . And 't is not incredible that the like was done in other places , though we never knew it . On this manner was the above nam'd Origen honour'd ▪ though he was yet x young , not onely by his familiars , but also by forreign Bishops . But Demetrius again recalling him by Letters , and urging his return to Alexandria by persons that were Deacons of that Church , he return'd thither , and there executed his accustomed Office. CHAP. XX. What Books are now extant of such as Wrote in these times . AT this time flourish'd many Learned Ecclesiastick persons , whose Epistles , which they wrote to one another 't is an easie thing to meet with , being preserv'd till this present . For they have been kept even in our Age in the Library of the City Aelia , which was built by Alexander , who presided over the Church which is there ▪ Out of this Library we our selves have gather'd together matter for this subject now in hand ▪ Beryllus , Bishop of Bosira in Arabia , being one of them , left , together with his Epistles and Commentaries , a Several other monuments of his Polite Ingenie . In like manner did b Hippollitus , who presided over another Church somewhere ; there came also to our hands a disputation attempted by one c Caius , a most eloquent man , at Rome in the times of Zephyrinus , against Proclus who was a defender of the Cataphrygian Heresie . In which dispute , he silencing the adversaries rashness and boldness in composing new Scriptures , mentions onely thirteen Epistles of the divine Apostle [ Paul , ] not accounting that to the Hebrews amongst the rest : Indeed even till this present 't is thought by some of the Romans that that Epistle was not written by this Apostle . CHAP. XXI . What Bishops were eminent in those times . BUt now Macrinus succeeded Antoninus after he had Reign'd seven years and six moneths , who having continued [ Emperour ] about a year , another Antoninus again assumes the Roman Empire . In the first year of his Reign Zephyrinus Bishop of Rome departed this life , having held that [ Episcopal ] charge eighteen years compleat . After him Callistus presides in the Bishoprick . He having survived five years , leaves the [ care of the ] Church to Urbanus . After this Alexander the Emperour succeeds in the Roman Empire , Antoninus having Reigned onely four years . At this time Philetus succeeded Asclepiades , in the Church of Antioch : Now [ Alexander ] the Emperour's mother whose name was Mamaea , being a most pious woman , and Religious in her conversation , ( Origen's same being now every where so spread abroad , that it came even to her eares , ) was mightily desirous to see the man , and to make tryal of his knowledge in Divine matters , which was so admir'd by all men : She therefore making her abode at Antioch , sends a military guard for him : when he had spent some time with her , and had demonstrated to her most things which tend to the glory of God , and the power of the divine Doctrine , he hastned to his wonted charge . CHAP. XXII . How many of Hippolytus's works are come to our hands . AT this time also Hippolytus , amongst many other works of his , compil'd a book also a concerning Easter . In which having explain'd the Series of Times , and set forth a Cannon of sixteen years , concerning Easter , he determines his computation at the first year of Alexander the Emperour . Now the rest of his works , which came to our hands are these : Upon the six daies Work. Upon those things b which followed upon the six daies Work. Against Marcion . c Upon the Canticles . Upon some Chapters of Ezekiel . Concerning Easter . d Against all Heresies . And many more which you may find preserv'd amongst many men . CHAP. XXIII . Concerning Origen's Studiousness , and how he was honour'd with the dignity of Priesthood . a ABout this time was the beginning of Origen's writing Commentaries upon the holy Scriptures : Ambrosius chiefly inciting him to it by innumerable instigations , not with supplications and bare words onely , but also with most plentifull supplies of all things necessary : For there were alwaies by him when he dictated , more in number then seven Notaries , which at set times chang'd courses with one another . Neither was there a less number of them which wrote books fair , together with Girls who had been instructed to write nearly and handsomely . To all these Ambrosius liberally afforded a sufficient supply of all things necessary . And indeed he conveigh'd into Origen an unspeakable alacrity , in his study and labour about the divine Oracles . By which means chiefly he induced him to write Commentaries : whilest these things were in this posture , Pon●ianus succeeds Urbanus who had been Bishop of Rome eight years : And Zebinus [ succeeds ] Philetus in the Bishoprick of Antioch . At which time , ( the necessitie of the b Churches Affaires constraining him ) Origen made a journey through Palestine into Greece ; And received the Order of Priesthood at Caesarea , by the imposition of the hands of the Bishops there . But what combustions were hereupon rais'd concerning him , and what c Decrees were made by the Prelates of the Churches upon these commotions : And what ever else he , continuing to be of great esteem contributed to the Preaching of the divine Word : [ these things ] requiring a distinct Volume , we have in some measure declared in the second book of our Apologie , which we wrote in defence of him . CHAP. XXIV . Concerning the Expositions he made at Alexandria . BUt 't was necessary for us to have annex'd these a to the things afore-mention'd ; for in his sixth book of his Expositions upon John's [ Gospel ] he declares he compos'd those five first books while he yet liv'd at Alexandria . But onely b twenty two books of his works upon that Gospel are come to our hands . In his ninth book also upon Genesis ( for there are twelve in all ) he manifests that he did not onely write those first eight books at Alexandria , but also those Comments upon the twenty five first Psalms : And moreover ▪ those Comments upon the Lamentations , five books of which came to our hands . In which books there is some mention of his books upon the c Resurrection : those also are two Volumes . Indeed he also wrote his books De Principiis , before his removal from Alexandria . He also compos'd those books intitl'd d Stromata , which are ten in Number , in that City in the Reign of Alexander , as his e Annotations written with his own hand , and prefixt before those books do manifest . CHAP. XXV . After what manner Origen has mentioned the Books of the Old and New Testament . BUt in his Explication of the first Psalm , he has exhibited a Catalogue of the holy Scriptures of the Old Testament , writing on this manner word for word . a We must understand that , as the Hebrew Traditions say , there are b twenty two bookes of the Old Testament ; just so many in number as they have letters . A little after he adds , saying ; These are the twenty two books according to the Hebrews . That which we give the Title of Genesis to , is by the Hebrews , from the beginning of the book entitl'd Bresith , that is , in the beginning . Exodus , Vellesmoth , that is , these are the names . Leviticus , Vaicra , that is , and he hath called . Numbers the Hebrews call c Hammisphecodim . Deuteronomie , Helle-haddabarim , that is , these are the words . Jesus the Son of Nave , [ in Hebrew ] Jehosue Ben Nun. Judges , Ruth , are by them comprehended in one book , and call'd Sophetim . The first and second of Kings , among them one book , termed Samuel , that is , called of God. The third and fourth of Kings , amongst the Hebrews one book , call'd Vammelech David , that is , the Kingdom of David . The first and second book of Chronicles , in one Volume , call'd Dibre Hajamim , that is , The words of Days ▪ Esdras the first and second book , by them made one book call'd , Esra , that is , A helper . The book of Psalms , Sepher Tehillim [ in Hebrew . ] Solomon's Proverbs , in Hebrew , Mis●oth . Ecclesiastes , Coheleth . d The Song of Songs , Sir ▪ H●sirim . e Esaias , Iesa●a , Hierimas with his Lamentations , and his Epistle , all in one book , call'd Jermia . Daniel , [ The Hebrews also call ] Daniel . Ezechiel , Jeezchel , Job , Job ; Ester , Ester also among the Hebrews . Besides these there are ( but not of their number ) the Maccabees , which are intitl'd Sarbet Surbane-el . These Origen has set forth in the aforesaid work . But in the first book of his Comments upon Matthew's Gospel , observing the Canon of the Church , he attests there are onely four Gospels , in these words : As I f have understood by Tradition , there are four Gospels , which , and onely which are to be allow'd without contradiction by the Church of God under heaven . As for the first , 't was written by one Matthew formerly a Publican , but afterwards an Apostle of Jesus Christ , he publisht it , being written in Hebrew , for the sake of those Jews who believ'd . The second is Mark 's Gospel ; who wrote it as Peter expounded to him ; whom also he confesses to be his Son , in his Catholick Epistle , and in these words , g The Church which is at Babylon elected together with you saluteth you , and so doth Marcus my Son. And the third is the Gospel according to Luke , which is commended by Paul , he wrote it for the sake of the Heathens . Lastly S t John's Gospel . And the same Writer in the h fifth book of his Expositions upon John has these words concerning the Apostle's Epistles . Paul being made a fit Minister of the New Testament , not in the Letter , but in the Spirit , he who i fully Preacht the Gospel from Jerusalem round about to Illyricum , wrote not to all those Churches which he taught ; But to those to whom he wrote he sent [ Epistles that contained ] but a few verses . But Peter k on whom the Church of Christ was builded , against which the gates of hell shall not prevail , left but one Epistle which is acknowledg'd to be his . But let us grant that the second is his too , for it is question'd whether it be his or not . But what must we say of John , l he who lay in Christ's bosome ? He left behind him but one Gospel , [ though ] he professes he could have written m so many books , as the world could not have contain'd . He also wrote the Revelation : being commanded to be silent , n and not to write the voices of the Seven Thunders . He also left to posterity a very short Epistle . But let us grant that the second and third were his : for all men do not allow them to be genuine : both of them doe not contain above an hundred verses . Besides , he discourses thus concerning the Epistle to the Hebrews in his Homilies upon that Epistle . For the stile of that Writing entitled The Epistle to the Hebrews , has nothing of that plain homeliness of the Apostle [ Paul , ] who confesses himself to be unlearn'd in his speech , that is , in his manner of Expression . But this Epistle as to the composition of the stile favours much of the Grecian eloquence , this every one will confess who knowes how to judge of Stiles , which are different . Again , the sentences of this Epistle are admirable , and nothing inferiour to those books which are acknowleg'd to be Apostolick . And this every one will assent to as true , who gives attention to the reading of the Apostles writings . After the interposition of some words , Origen addes these , saying : o This is my Opinion that the sentences , are the sentences of an Apostle : but the Phrase and Composition is some ones else , who committed to writing the words of the Apostle , and as it were illustrated with Explications the words of his Master . If any Church therefore accounts this to be Paul's Epistle , let it be commended even for so doing : for the Antients did not inconsiderately declare it to be Paul's Epistle . But God alone truely knows who wrote this Epistle . But of those written records which are come to our hands , some ascribe the writing of this Epistle to Clemens who was Bishop of Rome ; others to Luke who wrote the Gospel , and the Acts. But thus far concerning this . CHAP. XXVI . How Heraclas succeeded in the Bishoprick of Alexandria . IT was now the a Tenth year of the Reign of the afore-mention'd Emperour [ Alexander , ] in which Origen departed from Alexandria to Caesarea , and left the care of his Catechetick School to b Heraclas : and not long after dy'd Demetrius , the Bishop of the Church of Alexandria , having continu'd in that Office fourty three years compleat . Heraclas succeeded him . At this time Firmilianus , Bishop of Caesarea in Cappadocia was very famous . CHAP. XXVII . How the Bishops had him in admiration . * HE had so great an esteem for Origen , that he both invited him into the Countries of his Province for the good of the Churches ; and also at another time went into Judaea to visit him , and to stay some time with him , to improve himself in the knowledge of Divine matters . Besides , Alexander Bishop of Jerusalem , and Theoctistus Bishop of Caesarea , at all times ( as one may say , ) were attentive to him , as if he had been their Master , and permitted onely him to expound the holy Scriptures , and to perform all other things appertaining to Ecclesiastick doctrine . CHAP. XXVIII . Concerning the Persecution under Maximinus MOreover , Maximinus Caesar succeeded Alexander the Roman Emperour , after he had Reign'd thirteen years . He , because of his hatred to Alexander's family , which consisted of many believers , rais'd a Persecution , and gave command that onely the Prelates of the Churches should be slain , as the Authours of the Preaching of the Gospel . And at that time Origen compos'd his book concerning Martyrdom , which he Dedicated to Ambrosius , and Protoctetus , a Presbyter of the Church of Caesarea . Because no trivial peril and afflictions seized on them both during the times of this Persecution . Fame Records the illustrious eminenty of these men for their confession [ of the Christian faith , ] a when Maximinus had not Reign'd above three years . Origen remarkes the time of this Persecution , both in the twenty second book of his Expositions upon John , and in several of his Epistles . CHAP. XXIX . Concerning Fabian , how unexpectedly he was Elected by God Bishop of Rome . GOrdianus having succeeded Maximinus in the Roman Empire , Anteros succeeds Pontianus , who had been Bishop of the Church of Rome six years . And Fabian succeeds him after he had perform'd the Office for a month . They report that after the death of Anteros , Fabian , together with some others of his acquaintance , came out of the Countrey to Rome to sojourn there : where he unexpectedly came to be elected Bishop , through the Divine and Celestial Grace . For when all the Brethren were assembled together in the Church , in order to the Election of one who should succeed in the Bishoprick , and many of them had intentions of [ Electing ] several eminent and worthy men , Fabian being there present , no one so much as thought of him . But on a sudden , as they report , a Dove came flying from above , and sate upon his head , which seem'd to be a representation of the Descent of the holy Ghost upon our Saviour in the shape of a Dove : upon which all the people , being at the same time moved as it were by the divine Spirit , cry'd out with all imaginable alacrity and one common consent , He is worthy : And without any delay they took him , and set him in the Bishops Chaire . At that time also Zebinus the Bishop of Antioch dying , Babylas succeeded in the presidency . Heraclas also takes upon him the [ Episcopal ] charge of the Church at Alexandria , after Demetrius b had executed that Office for fourty three years . And Dionysius succeeds in the Catechetick School there , who also was one of Origen's Scholars . CHAP. XXX . Who were Origen's Schollars . WHilest Origen executed his accustomed duty at Caesarea , many , not onely Natives of that Countrey , but also infinite others , from places most remote , forsaking their own Countries , resorted to him to be his disciples . The most eminent of them , we understand , were Theodorus , ( who was also call'd Gregorius , one of the most famous Bishops in our Age , ) and his brother Athenodorus . He by perswasion induc'd them ( being too much addicted to the love of the Roman and Greek Learning , having infus'd into them a love of Philosophy , ) to exchange their former studies , for the study of Divinity : when they had convers'd with him five years compleat , they made so great an improvement [ of their knowledge ] in the divine Scriptures , that while they were both as yet young , they were judg'd worthy of the Government of the Churches in Pontus . CHAP. XXXI . Concerning Africanus . AT this time Africanus , a the Author of the books entitled Cesti was very famous ; there is exstant an Epistle of his written to Origen , in which he suspects the History of Susanna in Daniel , to be spurious , and fictitious . Origen very fully answers this Epistle . There also came to our hands five books of this same Africanus's Annalls , written with great care and accuracy . In which books he says he took a journey to Alexandria , because of the great same of Heraclas ; who , as we before signifi'd , was intrusted with the care of the Church there for his eminent knowledge in Philosophie , and other Heathen Learning . There is also exstant another Epistle of this same Africanus's to Aristides , concerning the disagreement which is thought to be betwixt Matthew and Luke , in the Relation of Christ's Genealogy . In which he manifestly demonstrates the consent of the Evangelists , out of an History which came to his hands ; which [ Epistle ] we also took , and placed it in the first * book of this work in hand , being its proper place . CHAP. XXXII . What Expositions Origen wrote at Caesarea in Palestine . ABout this time Origen wrote his [ Comments ] upon Esaias , and those upon Ezekiel at the same time , of which books , there came to our hands thirty five Volumes upon the third part of Esaias , unto the Vision of the four footed beasts in the wilderness : And twenty five Volumes upon Ezekiel , which were all he wrote upon the whole Prophet : making his abode at that time at Athens , he finish'd his Commentaries upon Ezekiel : He also begun his Comments upon the Canticles , and there proceeded in them to the fifth book : but he afterwards return'd to Caesarea , and there finish'd them , being ten books in number . But what necessity is there at present to write an exact Catalogue of this mans works , which requires a work it self ; which we have also written in our a History of Pamphilus's Life , the blessed b Martyr of our times . In which , endeavouring to prove how great Pamphilus's care and love towards sacred Learning was , we have publish'd the Catalogues of Origen's works , and of several other Ecclesiastick Writers which he Collected . From whence , he that is desirous , may have a full information concerning all the Monuments of Origen's labours which came to our hands . But now we must proceed to the subsequent series of our History . CHAP. XXXIII . Concerning the Errour of Beryllus . BEryllus , who was mention'd a little before , Bishop of Bostra in Arabia , subverting the Ecclesiastick Canon , endeavour'd to induce some new Doctrines alienating from the Faith ; daring to affirm that our Lord and Saviour , before his * coming amongst men a had no proper different subsistence : Neither any Godhead of his own , but onely the Deity of the Father residing in him . Many disputes and conferences having been held by the Bishops against this man about that point , amongst the rest Origen was call'd ; at first he enters into a friendly discourse with the man , that he might discover what his Opinion was , which when he understood by his discourse , he reprehended him being not Orthodox ; and having convinc'd him by Arguments and Demonstrations , he took him as it were b by the hand , and set him into the way of the true Doctrine , and reinstated him in his former found opinion . There are also written monuments extant to this day both of Beryllus , and also of the Synod which was convened upon his account , which contain Origen's questions proposed against him , and the disputes holden in his Church , and all that was done at that time . Infinite other Memoirs the Antients of our times have deliver'd to Posterity concerning Origen : which I intend to omit , as not pertinent to this present subject ; but what things concerning him , are necessary to be known , may be read at large in that c Apology for him which was written by me , and Pamphilus the holy Martyr of our times : which we , fellow-labourers , carefully and joyntly compos'd upon the account of some of his quarrelsome Accusers . CHAP. XXXIV . Concerning Philip the Emperour . WHen Gordianus had held the Roman Empire six complete years , Philip , together with his son Philip , succeeded him . The report is , that he , being a Christian , upon the day which is the last of the Vigils of Easter , was desirous to be a partaker , together with the congregation , of the prayers of the Church : but could in no wise be permitted to enter into the Church by him who was then Bishop , before he had made a general confession of his fins , and recounted himself amongst their number , who were a reckon'd the Lapsed , and stood in the place of penitents : for had he not done this he would not have been admitted by the Bishop , because of his many offences : and 't is reported that he willingly b obey'd , and demonstrated in his deeds , the sincerity and devoutness of his affection towards the fear of God. CHAP. XXXV . How Dionysius succeeded Heraclas in his Bishoprick . IT was the third of Philip's Reign in which Heraclas dyed , after he had Govern'd the Church sixteen years , and Dionysius succeeded him in the Bishoprick of Alexandria . CHAP. XXXVI . What other books were written by Origen . AT this time therefore , the faith ( as it was meet ) daily encreasing , and our doctrine being boldly preach'd amongst all men , Origen ( 't is said ) was now above sixty years old : and because he had now gotten a most excellent habit of speaking through long use and exercise , he permitted the Notaries to write his discourses which he delivered in publick , but never before this time would he suffer that to be done . About this time he wrote eight books against a book of b Celsus the Epicurean , intitled The word of Truth . He also wrote twenty five Volumes upon Matthew's Gospel : and those upon the Twelve Prophets , of which books we have found onely twenty five . There is also extant an Epistle of his to Philip the Emperour , another to his wife Severa : and several others to divers other persons : which being scattered here and there , in several mens hands , as many of them as we could find preserved , being above an hundred in number , we have collected and digested into proper books by themselves , that they may not hereafter be again dispers'd . He wrote also to c Fabian Bishop of Rome , and to several other Prelates of Churches concerning his own Orthodoxie : you have also the declarations of these things in the sixth book of the Apology we wrote in defence of him . CHAP. XXXVII . Concerning the dissention of the Arabians . AGain , about the same time there sprang up in Arabia Introducers of another Opinion alienating from the Truth . These affirm'd that mens souls even in this present life expired together with their bodies , and were turn'd to corruption together with them : but that they should again revive together with the bodies at the time of the Resurrection . No small Synod being call'd together upon this account , Origen is a again sent for thither , and having disputed publickly concerning this question , he managed the cause so well , that those who before were fallen into errour , changed their sentiments . CHAP. XXXVIII . Concerning the Heresie of the Helcesaïts . AT that time also sprang up another perverse Errour , call'd the Heresie of the Helcesaïts , which was stifled in its birth . Origen mentions it in a his Homily to the people upon the eighty second Psalm , in these words , Lately there came one , highly conceited of himself for his ability , to defend that Atheistical and most wicked Opinion , call'd the Opinion of the b Helcesaïts , which lately was raised in opposition to the Church . I will explain to you what evil things that Opinion asserts , that ye be not drawn away by it . It reject's somethings of every part of the Scripture , but makes use of some Texts both out of the Old , and also out of the Evangelical Scripture : it rejects the Apostle [ Paul ] wholly . It says 't is an indifferrent thing to deny [ the Faith. ] It ●olds also that upon necessity c a wise man would deny [ Christianity ] with his mouth , but not with his heart also at the same time . They also carry about with them a book , which they say , fell down from heaven ; and every one that hears it , and believes it , shall obtain Remission of sins : a Remission different from that which Jesus Christ bestowed . But let thus much suffice concerning these things . CHAP. XXXIX . Concerning what happened in the times of Decius . BUt in the mean while Decius succeeds Philip , after he had Reigned seven years ; who because of his hatred towards Philip , rais'd a Persecution against the Churches . In which Fabian being Martyr'd at Rome , Cornelius succeeds in that Bishoprick . And Alexander the Bishop of Jerusalem in Palestine , is again brought before the Governour 's Tribunal for Christ's sake . And was very famous for his second confession at Caesarea , where he was imprisoned : being now adorned with a venerable old Age , and reverend gray haires . After his noble and famous testimony before the Governour 's Tribunal , he expired in Prison , and Mazabanes was pronounced his successour in the Bishoprick of Jerusalem . Also Babylas Bishop of Antiochia died ( in like manner as did Alexander ) in prison after his confession , and Fabius is preferred to be Bishop of that Church . Moreover how many , and how great [ afflictions ] happened to Origen in this Persecution , and what was the end of these things , ( the Devil with all his forces enviously setting himself in opposition to this man , and fighting against him with all subtilty and power , assailing him particularly above all those who were set upon at that time : ) how many , and how great things he also suffered for the Doctrine of Christ , as bonds , and bodily torments , the punishment of the Iron Chain in the inmost recesses of the Prison : how he was put upon the a Rack , his feet for several days being stretch'd so wide as to the distance of four holes : how valiantly he sustain'd the menaces of fire , and all other [ Tortures ] inflicted by his Enemies : what also was the exit of these things : ( the Judge with his utmost power earnestly endeavouring * that he might not be slain . ) Lastly , what expressions he left behind him , and how comfortable to the b comfortless : [ All these particulars ] many of his Epistles do both truly and accurately comprehend . CHAP. XL. Concerning what things happened to Dionysius . I Will also Record some things concerning Dionysius , out of his Epistle to Germanus . Where speaking concerning himself , he makes this relation : I speak in the presence of God , and he knows that I lie not . I never made my escape a of my self , nor without the Divine appointment . But before , to wit , at the same time when the b Decree for the Persecution came out from Decius , Sabinus sent out his c Deputy to make inquisition for me ; and I stay'd at home four days , expecting the arrival of the Deputy : But he went about searching all places ; both high-ways , Rivers , and fields , where he thought I might be conceal'd , or where he conjectur'd I might have gone : but he was so blinded , that he found not my house . Neither could he imagine that I should stay at home when there was inquisition made for me . And at length after the fourth day , ( when God had commanded me to depart thence , and had miraculously ●opened a way for me ) I , and my d servants , and many of the Brethren , went out together . Now that that was a special act of God's Providence the sequel declar'd , in which peradventure I was profitable to some . Again , after the interposition of some words , he relates what happened to him after his flight , in these words : I my self , ( and my companions ) being much about the time of Sun-setting apprehended by some Souldiers , was brought to Taposiris . But Timothcus , according to the providence of God , was not with us , neither was he taken : But when he at last came , he found the house empty , and Souldiers keeping Guard about it , and us reduced to slavery . After some other words he saith thus . What now was the order and manner of this miraculous act of providence ? ( I will tell nothing but truth . ) A certain e country man met Timothy as he was flying , and thus disturb'd in mind ; and he inquired of him the reason of this great hast ; he told him the real truth . When the man had heard his relation , ( he was then a going to a marriage feast , and 't is customary amongst them to tarry all night at such meetings , ) he went his way , and coming into the house , told the story to those that were set at the table : All of them with an unanimous earnestness ( as if it had been by a compact amongst them ) rose up together , set a running , and with great clamours came speedily upon us . The Souldiers who guarded us being by them forthwith put to flight , they came upon us as we were , and [ found ] us lying upon f Couches without any furniture on them ; I ( God knows ) at first supposing them to be thieves , who came thither for prey and pillage , continued lying on the Couch , naked as I was , excepting onely a linnen garment which I had on ; and offered to them my other cloathes , which lay by me : But they bid me arise , and come out immediately . Then understanding what was the cause of their coming thither , I cry'd out , intreating and beseeching them to depart and let us alone . But if their intent was to do me a kindness , I begg'd of them to behead me , and by that means to prevent those who brought me prisoner thither . While I thus cry'd out ( as my companions and fellow-sufferers in all my troubles doe know ) they compell'd me to rise up : I threw my self on my back upon the ground ; but they took me by the hands and feet , and dragg'd me out : There follow'd me those who are my witnesses of these things , Caius , Faustus , Peter , Paul ; g who took me together with that Couch upon their shoulders , and convey'd me out of the village ; and having set me upon an Ass unsaddled , they carried me away . These things Dionysius relates concerning himself . CHAP. XLI . Concerning those who suffer'd Martyrdom at Alexandria . THe same man in an Epistle of his to a Fabius Bishop of Antioch , gives this account of the combats of those Martyrs who suffer'd at Alexandria in the times of Decius . The Persecution amongst us did not begin at the time when the Imperial Edict was issued out , but preceded it one whole year . For a Soothsayer , and b a Poet ( whoever he was who so endamag'd this City , ) had stirr'd up , and encouraged the tumults of the Heathens against us , exciting them to their Countrey Superstition . They being prick't forward by him , and having obtained free power of acting all mischief , thought it the most acceptable service * and worship of their Gods to slaughter us . First of all therefore they lay hands upon an old man named Metrá , and bid him pronounce some Atheistical words , and because he obey'd them not , they beat him with clubs , and prick'd him in the face and eyes with sharp Reeds , and when they had led him into the Suburbs , they ston'd him to death . Afterwards they dragg'd a believing woman call'd Quinta , to the Temple of their Idol , and compell'd her to fall down and worship : but she turning away her face , and abominating it , they bound her feet , and dragg'd her through the City , which is pav'd with sharp stones , and having dash'd her against Millstones , and scourg'd her , they led her to the same place without the City , and ston'd her . Afterwards all with one accord violently broke into the houses of pious men , and every one of them ran to their Neighbours , whom they knew , and plunder'd and rob'd them ; their goods which were of greater value they c purloin'd , but the lumber , and what was made of wood they cast forth , and burnt in the streets : so that the City seem'd as if it had been taken by an enemy : but the Brethren withdrew themselves thence and privately fled ; and ( like those S t Paul speaks of ) * took joyfully the spoyling of their goods . And not one of them that I know of , except one who somewhere fell into their hand , renounc'd the Lord till this time . Moreover , at that time they took a most admirable Virgin who was antient , call'd Apollonia , and buffeting her on the cheeks , they dash'd out all her teeth . And when they had built a pile of wood before the City , they threatned to burn her alive , except she would repeat together with them some d profane words . But she , having begged a little respite , being let loose , forthwith leapt into the fire , and was consum'd to Ashes . They also apprehended Serapion as he was in e his house , and having tortur'd him with grievous torments , and broken all his joints , they cast him down headlong out of an upper room . There was now no way for us , not the common highway , not so much as any narrow street , through which we could securely pass either by day , or by night : Every body proclaiming at all times , and in all places , that whosoever would not repeat those blasphemous words , he should be dragg'd away , and burn't immediately . After this manner these things continu'd for a great while : Afterwards followed Sedition , and a Civil war , which [ seized ▪ ] these wretches , and returned the cruelty they us'd towards us upon themselves . And we had a little breathing time , their fury towards us being something appeas'd . But presently news came of the f translation of that Empire , which had been more favourable to us : and much fear of a threatning storm appear'd . And now arrived the [ Imperial ] Edict , almost like that foretold by our Lord , g representing those most terrible [ times ] in so much that even the Elect , if it were possible , should be discouraged . Indeed all were put in great fear . Immediately many of them who were more eminent , yielded up themselves [ to their Idolatry ] through fear : others , who h had to doe in the management of the Publick Affairs , were forc'd through the necessity of their offices [ they held ; ] and they induced others of their acquaintance , who , being summon'd by name , repaired to their impure and profane sacrifices . Some looked pale , and trembled , as if they themselves were about to have been sacrifices and victimes , not sacrificers to their Idols . So that they rendred themselves the subject of laughter to the multitude that stood round about them : because they demonstrated themselves to all , to be fearfull both of death and of sacrificing : But others of them ran to the Altars more willingly , protesting very confidently that they never were Christians before . Concerning whom the Lords prediction is most true , that they shall hardly be saved . As for the rest , some of them adhered to the one or the other of those parties we have mentioned ; some fled away ; others were apprehended . And of these [ though ] some proceeded so far as till [ they came to ] bonds and imprisonment , and others of them had been imprisoned several days ; yet before they were brought to the tribunal , they renounc'd [ the Faith. ] Some of them after they had persisted some time in suffering torments , yet for fear of what might follow renounc'd [ their Religion . ] But the stedfast , and blessed Pillars of the Lord , being strengthened by him , and having received power and patience equal and answerable to their strong faith , became admirable witnesses of his kingdom . The first of which was Julianus a Gouty man , who could neither goe nor stand ; he , together with two other men who carried him , was brought before the Judge : one of those persons straightway deny'd [ Christ. ] But the other whose name was Cronion , but was sirnamed Eunus , together with the old man Julianus , having confessed the Lord , rode upon Camels through the whole City ( which you know is very large ) and were scourged as they sate on high , and at last in the presence of all the multitude standing round , they were consum'd by an i exceeding hot fire . A Souldier who attended on them as they were lead [ to the stake , ] thrust away all those who abused them , and when the people exclaim'd against him , this most valiant champion of God ( by name Besas ) was call'd in question , and after he had behav'd himself nobly in a great combat in defence of Piety , he was beheaded . Also another man , a Libyan born , ( both according to his name , and also agreeable to the divine benediction truly stil'd k Macar , ) after much exhortation of the Judge to a renunciation , being nothing subdu'd therewith , was burned alive . After these Epimachus , and Alexander , after a tedious imprisonment , which they endur'd , having suffered infinite sorts of tortures , as * iron scratchers , scourges , were also burned to death with unslaked lime : with them also four women : Ammonarium , an holy Virgin ( whom the Judge for a long time and with much earnestness tortured , because she had before hand said she would utter nothing he should enjoyn her , ) when she had verified her promise , she was led to execution . Now the rest were these . Mercuria a most virtuous and venerable Matron : and Dionysia the mother of a numerous issue , but did not love her children more then the Lord : l also another Ammonarium . The Judge being now ashamed that he tortured them yet in vain , and that he was thus overcome by women , slew them with the sword , before they underwent the tryall of tortures . For Ammonarium their leader had suffered torments for them all . Heron also , and m Ater , and Isidorus , Aegyptians , and with them Dioscorus , a lad of about fifteen years of age , were set before the Judge . Who first of all endeavoured to deceive the youth with words , as thinking him flexible and easie to be perswaded ; he endeavoured also to force him by torments , [ supposing ] him to be remiss and inclineable to yield ; but Dioscorus was neither mov'd with perswasions , nor yielded he to torments . When [ the Judge ] had most barbarously torn the rest with stripes , and they persisted , he delivered them also to the fire , but he dismiss'd Dioscorus , because he was lovely in the eyes of the people , and he also himself admired him for his most prudent answers to his questions : Saying , he allow'd him space for repentance because of his tender age . And now the most excellent Dioscorus continues with us , reserved for a greater and more lasting combat . Also one Nemesion , another Aegyptian , was falsly accused as a companion of theeves : but having before the Centurion cleared himself of this accusation brought against him , as being most absurd , he was impeach'd as being a Christian , and brought bound before the Governour : who , ( most unjust man , ) having inflicted upon him double as many torments and stripes , as upon the theeves , [ commanded ] him to be burnt amongst theeves : Blessed man ! Who was honoured after Christ's example . Moreover , a whole n file of Souldiers , to wit , Ammon , and Zeno , and Ptolomy , and Ingenuus , and with them the old man Theophilus , stood together before the place of judicature . And when a certain man was accused for being a Christian , and inclined to a renunciation [ of his Religion , ] they standing by gnashed upon him with their teeth , made grimaces at him with their countenances , stretched out their hands , and shewed mimick and antick gestures with their bodies ; [ in so much that ] all mens eyes were turned towards them : before any one came to lay hands on them , they ran to the o place where the accused usually sate , confessing themselves to be Christians : Upon which , the Governour and the Assessours were surprized with a great fear . The accused seem'd most couragious at what they were about to suffer , but the Judges trembled . So they went out of the place of judicature in a kind of Pomp and State , and rejoyced at the testimony [ they were to give to the Faith , ] God p making them to triumph gloriously . CHAP. XLII . Concerning some other things which Dionysius relates . SEveral others were torn in pieces by the Heathens , both in the Cities , and in the Countrey Villages : one of them I will hear speak of for examples sake . Ischyrion was a Mercenary * Officer under one of the Magistrates . He , whom he served , injoyned him to sacrifice : but when he obeyed him not , he was injurious to him ; when he still persisted to be disobedient , he basely reproacht him . After he had patiently sustained all this , he took a great stake , and having run it through his guts and bowels , murdered him . What need I to reckon up the multitudes , which wandered in deserts and mountains , and dyed by Pestilence , thirst , and cold , and by diseases , thieves , and savage beasts ? such of them as survived are witnesses of their choice and victory : but I will adde one fact for a manifestation of the truth hereof . There was one Chaeremon a very aged man , Bishop of the City called Nile , he together with his wife fled unto the mountain a Arabius , but never returned ; neither could they , or any thing of their bodies ever be found , although the Brethren searched all places carefully . Also many about this mountain Arabicus were taken captives and inslaved by the barbarous b Saracens : some of which were with much difficulty redeem'd with great sums of money ; but others of them are not yet [ redeem'd ] even at this time . Now ( my Brother ) I have not at large related these things to no purpose , but that you may see how great , and how grievous miseries happened to us , which they who have most experienced , do best understand . Afterwards , after some few words he makes an addition to all this , saying ; Therefore those divine Martyrs , ( who are now Assessours with Christ , colleagues of his kingdom , and are c partakers of his judgement , giving sentence together with him , ) during their being amongst us , received to themselves some of the brethren who were lapsed , and lay convict as having sacrificed to Idols : And when they had seen their conversion and penitence , judging it might be acceptable to God , who in no wise willeth the death of a sinner , but rather that he repent , they admitted them , and d brought them together , and received them into their congregation , and e communicated with them in prayer , and in eating . Now , therefore ( Brethren ) how doe you counsel us concerning these things , what must be done by us ? Shall we be of like mind , and of the same Opinion with the [ Martyrs ? ] Shall we observe their determination , and the favour they [ shewed such persons ? ] and shall we be indulgent towards them , to whom they were mercifull ? Or shall we render their sentence unjust , and make our selves examiners and Judges of their Opinion ? grieve their goodness and clemency ? and destroy the Order [ which is constituted ? ] Dionysius very advisedly annex'd these words , discoursing concerning them , who in the times of Persecution had lapsed through infirmity of mind . CHAP. XLIII . Concerning Novatus , what manner of person he was as to his moralls ; and concerning his Heresie . FOr Novatus , a Presbyter of the Church of Rome , being puffed up with pride against these * men , as if there were no further hopes of salvation left for them , although they perform'd all things appertaining to an unfeigned conversion , and a sincere confession , constituted himself the Ringleader of a peculiar Sect , of those who by reason of their haughty minds stil'd themselves † Cathari . Upon this account a very great Synod was assembled at Rome , consisting of sixty Bishops , but of Presbyters and Deacons [ the number ] was greater . And when the Pastours of each respective place in the rest of the Provinces , had consulted by themselves concerning what was to be done ; a This Decree was promulged to all : That Novatus , together with all those who imitated his pride , and who presumptuously assented to his uncharitable and most inhuman Opinion , should be accounted as alienated from the Church : but that the Brethren who were fallen into the calamity [ of the lapsed , ] should be healed and cured by the remedies of ▪ repentance . There came to our hands the Epistles of Cornelius Bishop of Rome , to Fabius Bishop of Antioch : which set forth the Acts of that Synod at Rome , and the Opinions of all those in Italy , and Africa , and the Provinces there . There are also extant other Epistles written in Latine , by Cyprian and those Bishops ' assembled with him in Africa : by which it appears that they consented to the relieving of those who were fallen into Temptation , and that the Authour of this Heresie ought with good reason to be expelled out of the Catholick Church , together with all those who had been seduced by him . There is also annex'd to these b another Epistle of Cornelius's concerning the Decrees of that Synod : and also another concerning the mischievous Acts of Novatus . Part of which , nothing hinders but that we may here insert , that so they who read this work , may have a perfect knowledge in all things concerning Novatus . Cornelius therefore , informing Fabius what a man this Novatus was as to his course of life , writes these very words : But that you may the better understand how this admirable fellow heretofore coveted a Bishoprick , and concealing this his hot ambition continued undiscovered , for a cove●● for his folly , usually from the beginning having the Confessours in his company , I will make this declaration to you : c Maximus a Presbyter of our Church ▪ and Urbanus , which men have the second time acquired great renown to themselves for their confessions , Sidonius also , and 〈◊〉 , a man who has most patiently endured all sorts of tortures through God's mer●y ; and having corroborated the weakness of the flesh through the strength of his faith , utterly vanquished the adversary : These men [ I say , ] when they had made enquiry into the man , and d detected his subtilty and deceit , his perjury and lyes , his unsociableness and wolfish friendship , returned to the holy Church ; and divulged all his subtile devices , and his villanies ( which he had kept conceal'd within himself for a long time , refusing to declare them ) in the presence both of a sufficient number of Bishops , and also of a great many Presbyters and Laicks ; Lamenting , and repenting , because , having been seduced by this subtile and wicked beast , for some small time they had abandoned the Church . After some few words , he also adds this ( Dear Brother ) What a wonderfull change and alteration we saw made in a short time in him ? For this most excellent fellow , ( who affirmed with terrible protestations and oathes , that he did not in the least cove● the Office of a Bishop , ) 〈◊〉 ● sudden appears a Bishop , as if he had been e thrown into the midst by an Engine . For this brave Doctour , who [ pretended himself ] to be a Maintainer of the Church discipline , when he endeavoured by force to acquire to himself , and su●reptitiously to steal the Bishoprick which was not assign'd to him by God , ●hose for his confidents two men , who despaired of salvation , that he might send them into some little corner , and the most despicable part of Italy , and there delude three Bishops , who were simple and unlearned men , by a certain fraudulent enterprise , affirming and protesting that with all possible speed they must post to Rome , that all the disagreement which had been there , might by their mediation , together with the other Bishops , be composed . When f they arrived , being ( as we said before ) persons unexperienced in the plots and subtilty of these wicked m●n , having been shut up close by some persons like himself who were assign'd for that purpose , at ten of the clock he compell'd them , being drunk and dozed with over much wine , to give him the Bishoprick by g an imaginary and an ineffectual imposition of hands : And he laid claim to that by craft and subtilty , which did in no wise appertain to him . One of those Bishops not long after return'd to the Church , bewailing and confessing his sin , whom , through the mediation of all the people then present , h we received into the communion of the Laity . We ordain'd successours for the other two Bishops , and sent them away to possess their Sees . i This maintainer therefore of the Gospel , knew not that 't was meet there should be but one k Bishop in the Church of Rome . In which he was not ignorant ( for how could he be ? ) that there should be l 46 Presbyters , seven Deacons , Seven sub-Deacons , Clerks 42 ; Exorcists , Readers , together with Janitors , 52. Widows , and m indigent persons , which could not maintain themselves , above a thousand and five hundred . All these the grace and bounty of the Lord maintain'd . But neither could so great multitude , so necessary in the Church , ( a congregation which by Gods providence is both rich , and numerous , together with a great and innumerable multitude of people , ) make this man ashamed of this so desperate an attempt , or deter him from proceeding in it , or recall him into the Church . And again , after some other words , which intervene , he adjoyns these . But come on , let us in our following words declare , in what works of his own , or what good practices he was so confident , as to aspire to a Bishoprick . Was it upon this account , that from the beginning he had been conversant in the Church , and had fought many combats in defence of it , and had been in many and great perils upon account of Religion ? No ; this is nothing so . For the devil who had entered into him , and for a long time dwelt in him , was the occasion of his being a believer . He being relieved [ thereof ] by the Exorcists , fell into a grievous distemper , and it being supposed that he would die immediately , he received Baptism , ( being besprinkled with water , ) on the bed whereon he lay : ( if that can be termed Baptism : ) Neither , when he had escaped that sickness , did he afterwards receive the other things which the o Canon of the Church injoyneth should be received : nor was he p sealed by the Bishops imposition of hands ; which if he never received , how did he receive the holy Ghost ? And again , a little after , he saith ; This man in the time of Persecution , through timerousness and a desire of life , deny'd that he was a Presbyter . For being desired and intreated by the Deacons that he would come out of his Chamber , in which he had shut himself up , and succour the Brethren as far as it was meet and possible for a Presbyter to succour the distressed Brethren , who wanted assistance ; he was so far from complying with the Deacons who intreated him , that with great indignation he went his way , and departed . For he said he would no longer ▪ be a Presbyter ; but was a favourer of another kind of Philosophy . Having ran over some few passages , he makes this addition hereto in these words : For this excellent fellow has deserted the Church of God , in which ▪ after he had received Baptism , he was q vouchsafed the degree of Presbyter by the favour of the Bishop , who by imposition of hands Ordain'd him Priest. Who being r denyed [ Orders ] by all the Clergy , and many of the Laity , ( because it was not lawfull for one who had been baptized in his bed by reason of some infirmity , as he was , to be admitted into s any sacred Order , ) the Bishop intreated licence might be granted him to Ordain this person onely . To these impious acts he afterwards subjoyneth this other , the worst of all his wicked exploits ▪ saying thus ▪ For he made oblations , and distributed to every one a part thereof , which when he had t delivered ; instead of blessing them , he compelled the wretched men to swear , holding the hands of him that received with both his hands , and not letting them go , till the persons had sworn , pronouncing these words : ( for I will here make use of his own words : ) Sweat to me by the body and bloud of our Lord Jesus Christ , that thou wilt never desert me , and revolt to Cornelius ▪ So the miserable man was not permitted to taste , before he had u cursed himself . And at the receiving of the bread , instead of saying † Amen , he says , I will never return to Cornelius . Again , after some other words he says thus : Now you must understand he is stript naked of all his followers , and le●t desolate . The Brethren daily deserting him , and returning to the Church : And x Moses a blessed Martyn , ( who lately amongst us suffered a famous and admirable Martyrdom , ) taking notice in his life time ▪ of this man's impudence and folly , y deprived him of communion , together with the five ▪ z Presbyters , who with him had voluntarily separated themselves from the Church . Now at the end of his Epistle , he makes a catalogue of those Bishops who were present at Rome , and condemn'd the folly of Novatus . He also gives an account of their names , and the name of every ones particular Church , in which he Govern'd . He does also expresly mention those , who were not then present [ at Rome , ] but by letters approved of the sentence of the foresaid Bishops , together with their names , and the names of the Cities , from which each of them wrote . Thus much Cornelius has recorded in his Epistle to Fabius Bishop of Antioch . CHAP. XLIV . Dionysius's story concerning Serapion . DIonysius Bishop of Alexandria sent Letters to this same Fabius , who was something inclining to this Schism , and having discours'd severall things concerning repentance in his Letters to him , and also related the combats of some who had undergone Martyrdom a little before at Alexandria , amongst other stories , he relates a miraculous thing , which I thought necessary here to insert into this our History , it runs thus : I will here propose to you one example which happened amongst us . There was amongst us one Serapion an old man , a believer : who for a long time had lived blameless : but in the time of persecution he lapsed ; he often petitioned for pardon , a but no body gave attention to him , because he had sacrificed . Being taken with sickness , he remained for the space of three days speechless , and senseless : being a little refreshed on the 4 th day , he called his daughters son to him , and said , Child , how long do you detain me ? I pray make hast , and absolve me quickly , call one of the b Presbyters to me : And when he had spoken these words , he was again speechless . The child ran to the Presbyter . It was now night : and the Presbyter also was sick , and not able to come . But ( because I had before given command , that those people who were dying , if they desired it , and c especially if they had before humbly requested it , should be d absolved , that they might depart with a lively hope ) he e gave to the Child a piece of the Sacrament , bidding him to f moisten it in water , and put it into the old man's mouth ▪ the child 〈◊〉 with it . And when he approached , before he came in ● Serapion again recovered himself a little , and said , Child thou art come , the Presbyter was not able to come ; but doe thou perform quickly what he injoyn'd thee , and let me depart . The boy moistned it in water , and put it into his mouth immediately . And when he had swallowed it by little and little , he straightway gave up the Ghost . Is it not plain that he was preserved , and his life prolonged till he was absolv'd , that his sin being quite blotted out , he might for the several good works he performed , be g acknowledged [ by Christ. ] Thus much Dionysius . CHAP. XLV . Dionysius's Epistle to Novatus . LEt us now see what the same person wrote to Novatus , who about this time disturbed the fraternity of the Roman Church . Take notice therefore how he writes to him , because he pretended that some of the Brethren were the Authors of his Apostacy and Schism , and how he yielded to it , being compelled by them . Dionysius sendeth greeting to our Brother a Novatus . If you ( as you say ) were seduced unwillingly , you should manifest it by a voluntary return . For better it were to endure any thing whatever , then that the Church of God should be rent asunder . Nor were Martyrdom less honourable if a man suffer death before he will yield to raise Schism in the Church , then if he undergoe it rather than he will yield to sacrifice to Idols . Yea in my opinion 't is much more glorious , for in that case man suffers Martyrdom for his own soul's sake onely : but in this he undergoes it for the sake of the whole Church . Wherefore now , if you can perswade , or compel the Brethren to return to concord , your good deed will be greater then your crime ; for this will not be imputed to you : but that will be commended . But if you can effect nothing upon the disobedient , save your own soul. I wish you health , and that you may embrace Peace in the Lord. These things he wrote to Novatus . CHAP. XLVI . Concerning Dionysius's other Epistles . HE also wrote an Epistle concerning Repentance to them a in Aegypt : in which he layeth down his Opinions concerning the lapsed , and makes distinctions in the degrees of faults . There is also extant a particular book of his concerning Repentance , to Conon Bishop of the Church of Hermopolis . And another b objurgatory Epistle to his flock at Alexandria . And amongst them there is an Epistle written to Origen concerning Martyrdom . And an Epistle to the Brethren at Laodicae , over whom Thelymidres was Bishop : He also writ concerning Repentance to the Brethren in Armenia , over whom c Meruzanes was Bishop . He writes to all these , and also to Cornelius Bishop of Rome , after he had received his Epistle concerning Novatus . Where he declares that he was invited by H●l●nus Bishop of Tarsus in Cilicia , and those who were with him : and also by Firmilianus Bishop of Cappadocia , and by Theoctis●us Bishop of Palestine , to meet them at the Synod at Antioch , where some men endeavoured to establish the Novatian Schism . d Moreover he sends him word that he had heard Fabius was dead , and that Demetrianus was appointed to be his successour in the Bishoprick of Antioch . He also writes concerning the Bishop of Jerusalem in these very words : Also blessed Alexander being in prison , there died a happy death . There is extant besides this , another Epistle of his sent by Hippolytus to the Brethren at Rome , concerning the e Office of a Deacon . He also wrote another to them concerning Peace , and concerning Repentance likewise . And again he wrote another to the Confessours there , who even at that present were favourers of Novatus's Opinion . He also sent to those same men two other Epistles , after their return to the Church . He also compiled many more Epistles written to divers persons , wherein he has left to them , who at this time studiously peruse his Works , variety of profit . The End of the Sixth Book of the Ecclesiastical History . THE SEVENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . The PREFACE . DIonysius the Great , Bishop of Alexandria , shall again assist us with his words in the Composure of this Seventh Book of the Ecclesiastick History ; who particularly relates all the Actions of his own Times , in the Epistles which he left to Posterity : And our Narration shall take its beginning from hence . CHAP. I. Concerning the wickedness of Decius and Gallus . GALLUS succeeds Decius , who was slain in a short time , together with his a Children , before he had fully compleated the b Second year of his Reign . c About this time died Origen , having lived Seventy years wanting one . But Dionysius in his Epistle to Hermammon , writes thus concerning Gallus . But neither did Gallus understand what was Decius's destruction ; neither did he before see what brought his ruine : But he also stumbled upon the same stone , which lay before his eyes . He , ( his Kingdom being in a happy state , and all affairs succeeding according to his d desire ) persecuted the holy men who offered up their prayers to God for his peace and safety , and together with them , drove away those prayers , by which they interceded for him . This he writes concerning Gallus . CHAP. II. Who about these times were Bishops of Rome . COrnelius having possessed the Bishoprick of Rome about three years , Lucius was appointed his successour . He having ministred in the Office not eight whole months , died , and relinquished the dignity to Stephen . It was this Stephen , to whom Dionysius wrote the first of his Epistles concerning Baptism , there being about that time a great controversie raised , whether it were lawfull for the Converts , of what Sect soever , to be cleansed by Baptism . a For an old Custom had prevailed , that about these Converts onely imposition together with prayer was to be used . CHAP. III. How Cyprian , with some Bishops which were of his mind , was the first that was of the Opinion , that the Converts of any Heretical Sect whatever , ought to be rebaptized . CYprian then Bishop of Carthage was the a first of all , who thought , that Hereticks should not be admitted unless they were Cleansed from their former errour by Baptism . b But Stephen , thinking no innovations ought to be raised in opposition to the Tradition which had prevailed of Old , was in no wise well pleased at this . CHAP. IV. How many Epistles Dionysius wrote concerning this Controversie . DIonysius therefore having written at large to * him concerning this business , at last certifieth him , that the Persecution being allayed , the Churches in all places , which detested Novatus's Novelties , had regained a general Peace amongst themselves : thus he writes , CHAP. V. Concerning the Peace which followed the Persecution . a BUt know ( my Brother , ) that all the Churches throughout the East , amongst which there were formerly divisions , are now united : b And a little farther he writes ; and all the Prelates every where are in perfect Concord , as to their sentiments , and rejoyce exceedingly for this unexpected Peace : [ to wit , ] Demetrianus Bishop of Antioch ; Theoctistus of Caesarea , Mazabanes of c Aelia , Alexander being dead ; Marinus of Tyre ; Heliodorus of Laodicea , Thelymidres being deceased ; Helenus of Tarsus , and all the Churches of Cilicia ; Firmilianus , and all Cappadocia . For I have here onely named the more eminent Bishops , that my Epistle might not be too long , nor my relation troublesome : Also all the Provinces of Syria and Arabia , whom you d frequently relieve , and to whom you have now written : Mesopotamia also , Pontus , and Bithynia : And in a word , all people every where rejoyce for the concord and Brotherly-love , and praise God. These are the words of Dionysius . But Xystus succeeds Stephen after he had executed the Episcopal Office two years . To him Dionysius wrote a second Epistle concerning Baptism , and set forth to him the judgment and opinion of Stephen , and the other Bishops . Concerning Stephen thus he writes ; Indeed he before e wrote letters concerning Helenus and Firmilianus , and all the [ Bishops ] of Cilicia , Cappadocia , and Galatia . And moreover , concerning all the neighbouring Provinces , that he would have no communion with them for this very reason , because ( says he ) they rebaptize Hereticks . And consider the weightiness of the affaire ; for truly I hear , that there have been determinations made in the f greatest Synods of Bishops concerning this business , that Hereticks which were converted , should be first Catechized , and then should be washed and cleansed from the filth of their old and unclean leaven . And I wrote to him , making intercession for all these men . And afterwards he says : also to our well beloved and fellow-Presbyters , Dionysius , and Philemon ( who were formerly of Stephen's Opinion , and wrote to me concerning the same things ) I before wrote in short , but now I have written more at large . But thus much concerning the said controversie . CHAP. VI. Concerning the Heresie of Sabellius . a AFter this head of discourse , he informs him of the b Sabellian Hereticks , who at that time abounded mightily ; and thus he writes , For concerning the opinion which lately sprung up at Ptolemais a City of Pentapolis , which is impious , and full of blasphemies against God Almighty , Father of our Lord Jesus Christ ; and contains much infidelity against his onely begotten Son , the first begotten of every creature , the Word that was conversant amongst men ; and is full of stupidity and senselessness about the holy Ghost : when letters came to me from both parties , and brethren to discourse with me , I wrote some c Epistles according to my ability with Gods assistance , explaining those [ points ] more at large like an Instructour : of which Epistles , I have sent you copies . CHAP. VII . Concerning the most execrable Errour of the Hereticks , and concerning the vision sent from God which appeared to Dionysius , and the Ecclesiastick Canon he received . THE same Dionysius in his third Epistle , concerning Baptism , written to Philemon Presbyter of the Church of Rome , annexeth these words : I have read over the books and traditions of the Hereticks , defiling my mind for a little while with their most accursed inventions : Indeed , I received this advantage from them , that I can the better confute them in my own thoughts , and do grow to a greater detestation of them . And when one of my brother Presbyters prohibited me , fearing least I should be mixed and disordered with the filth of their wickedness ; ( for he said my mind would be defiled , and truly I was sensible he said true : ) a vision sent from God corroborated me . And a voice came to me , which gave me this express command , saying ; Read all things that thou shalt take into thy hands , for thou art able to search into , and to examine every thing , and this was the principal cause of thy becoming a Christian : I gladly received the vision , as being consonant with the a Words of the Apostle , who speaketh thus to those who are able , Be ye skilful * Examiners . Afterwards , having spoken something concerning all the Heresies , he continues saying ; I received this Rule and Canon from Heraclas our blessed Pope . For those who were Converts from Heresies , ( although they were b Apostates from the Church ; or rather not Apostates , but seemingly assembled themselves , and were privately discovered to frequent any of the Heterodox teachers ) he excommunicated , and would not again admit them into the Church although they intreated him , before they had made a publick confession of what they had heard from the ●dverse party . And then he again admitted them to communion , but thought no second Baptism was requisite for them , because they had before received holy * [ Baptism ] from him . Again , after a copious discourse upon this question , he ●hus concludes . This furthermore I understand , that the Africans of this Age were not the onely introducers of this custom , but this was establisht long before by Bishops , who were before our Age , in their most populous Assemblies , and in the c Synods of the Brethren at Iconium , and at Synnada , and amongst many other persons ; whose sentiments and determinations I will by no means overthrow , nor excite them to contention and strife . For it is written : thou shall not remove thy neighbour's land-mark , which thy fathers have set in thine inheritance . His fourth Epistle concerning Baptism , is written to Dionysius , who was at that time Presbyter of the Church of Rome , and a little while after obtained the Bishoprick there . From which Epistle we may learn what a learned and admirable man this same Dionysius was , by Dionysius Alexandrinus's testimonies of him . After other things he writes to him in that Epistle concerning Novatus in these words : CHAP. VIII . Concerning Novatus's Heresie . FOR we may with sufficient reason abominate a Novatianus , who stirr'd up Schism in the Church , and seduced some of the Brethren to blasphemies and impieties , and induced most profane Doctrine concerning God , and calumniously accused our most gracious Lord Jesus Christ as unmercifull ; besides all these things he b disalloweth of holy Baptism ; and utterly abolisheth Faith , and the c Confession of Faith before Baptism : and he perfectly d banisheth the holy Ghost from them , ( although there were some hope that it still rested in them , or would return to them again . ) CHAP. IX . Concerning the Baptism of Hereticks , that it is impious . DIonysius's fifth Epistle was written to Xystus Bishop of Rome . In which after much discourse against Hereticks , he relates this very accident which happened in his days . For truly ( Brother ) I want your advice , and desire your judgment . Such a thing as this , coming to my knowledge , I fear least I should err in it . For one of the congregation of the Brethren , who was accounted an antient believer , a person who had been a member of the congregation before my ordination , ( yea and as I think ) before ever blessed Heraclas was constituted Bishop : this man ( I say ) being present at the Baptism of some who were lately baptized , and having heard the Questions , and their Answers , came to me weeping , and lamenting his own case . And falling down at my feet he made a confession of , and renounced the Baptism which he had received from the Hereticks , that it was not of this kind , neither had it any likeness at all to this of ours ; but was full of impieties , and blasphemies . He also said that he was now most grievously pricked in mind , and had not the confidence to lift up his eyes to God , having been initiated by such impious words and ceremonies . For this reason he prayed that he might partake of the most pure Baptism , a Adoption , and Grace . Which thing I durst not perform : but told him that the daily communion with the Church he had so long enjoyed was sufficient for that . For I durst not rebaptize one who had heard the b giving of thanks , and had together with the rest of the congregation said Amen to it , and who had c stood before the holy Table , and d stretched out his hand to receive the holy food ; and who had received it , and for a long time had been partaker of the body and bloud of our Lord Jesus Christ. Moreover , I bad him be of a good courage , and approach the holy Communion with a stedfast faith , and a good conscience . But he ceaseth not his lamentations , and has been afraid to come to the holy Table , and can scarce endure to be present at the prayers , although he be desired . There is also extant another Epistle of his , besides those before spoken of , concerning Baptism , which is directed from him and the Church he presided over , to Xystus and the Church at Rome . In which Epistle he enters into a prolix argumentation about , and discourses at large upon the Question proposed . There is also extant another Epistle of his , besides these concerning Lucianus , which he wrote to Dionysius the Roman . But thus much concerning these things . CHAP. X. Concerning Valerian , and the Persecution in his Reign . MOreover , Gallus having not possessed the Empire two compleat years , was slain ; Valerian and Gallienus his son , succeeded in the Government . Again therefore what Dionysius relateth concerning this [ Valerian ] we may gather out of his Epistle to Hermammon , in which he makes this Narration ; This also is revealed to S t John , for saith he , a And there was given unto him a mouth speaking great things , and blasphemies , and power was given unto him , [ to continue ] fourty and two moneths . It is matter of wonder to see how both these things are fulfilled in Valerian , and especially if we consider how he behaved himself before the Persecution , how kind and how loving he was to the servants of God : For no Emperour of all his predecessours was so courteously , so lovingly dispos'd towards them ( no not b those who are manifestly reported to have been Christians , ) as he was , who at the beginning of his Empire seem'd most mercifull , most loving towards them . His whole household was filled with pious men , and was [ seemingly ] a Church of God. c But his Master , and d Chief of the Magicians of Aegypt , perswaded him to change his resolution : bidding him murther and persecute those pure and holy men , as being impugners and obstructers of accursed and abominable sorceries . For there were then , and are yet living , men , who with their very aspects , or e blowing upon , or words , are powerful enough utterly to dissipate the cheats of noxious Demons . He advised him to perform impure rites of initiation , abominable inchantments and execrable sacrifices ; to cut the throats of miserable Infants , to sacrifice the children of unhappy parents , to rip open the bowels of new-born babes ; and to tear in pieces and cut asunder God's own workmanship , as if by these Acts he should purchase for himself a prosperous felicity . He also adds these words . Indeed , f Macrianus offered acceptable thank-offerings to the Demons for the Empire which he hoped for , who at first when he was nam'd the Emperours g Rationalist , did mind nothing that was reasonable , h or for the publick : But he lay under the curse of the Prophet , which saith , i Wo to them who prophesie after their own hearts , and regard not the publick good . For he did not understand that there was a providence which over-ruled all things . Neither had he regard to the judgment of him , who was before all , is in all , and above all . Upon this account he was indeed an adversary of his Catholick Church : but he alienated , and banished himself from the mercy of God , and fled away from his own * salvation as far as he could ; in this thing verifying his own name . After some other passages he again saith . For Valerian , who was induced to act these things by his means , was exposed to affronts and reproaches , according to what was spoken to Esaias saying , They have chosen their own ways , and their soul delighteth in their abominations , I also will chuse their delusions , and recompence their sins upon them . k This Macrianus was most extraordinarily desirous of the Empire , but being unable to put on the imperial dignity , because of his feebleness of body , he made his two sons Emperours , who were heirs of their fathers iniquities . The prophecy which God spake is most evidently accomplished in these two brothers : Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me . For he imposed his own l evil lusts which he could not injoy , upon the heads of his Children , and imprinted on them his own wickedness and hatred against God. Thus much Dionysius writeth concerning Valerian . CHAP. XI . Concerning what then happened to Dionysius , and to those Christians which were in Aegypt . BUt concerning the Persecution which raged exceedingly against him ; what [ sufferings ] also he and others sustained upon account of the worship of the supream God , his own words will declare , which he wrote in answer to * Germanus a Bishop of those times , who endeavoured out of malice to revile him : thus he answers him . a I run the hazard of falling into great folly and stupidity , being compelled of necessity to relate the miraculous providence of God concerning us . But because 't is said ; b It is good to keep close the secrets of a King , but it is honourable to reveale the workes of God : therefore I will hand to hand engage in the assault made against me by Germanus . I came to Aemilianus not without company , for there followed me Maximus my fellow Presbyter , and Faustus , Eusebius , and Chaeremon who were Deacons . One of the brethren of Rome also then present went in with us . Neither did Aemilianus say to me at first , do not you hold solemn assemblies : for this was needless for him to have said , and a recursion from the last to the first , or principal thing in hand : for it was not his desire that we should not assemble others , but his principal care was that we our selves should not be Christians : And he commanded me to leave off that way of worship , for he thought that if I would change my mind , others would follow my example : I replied not impertinently but in short , that c we ought to obey God rather than man. But I openly protested that I worshipped him who is the onely true God , and adored no other , and that I would never change my mind nor ever cease being a Christian . After these words he bid us depart thence into a Village called Cephro adjoyning to the wilderness . But hear what words passed on both sides , as we find them inserted in the d Publick Records e , when Dionysius and Faustus and Maximus and Marcellus and Caeremon were brought in , Aemilianus the Governour said : I have also discoursed with you by word of mouth concerning the clemency which our Lords the Emperours have used towards you ; for they have given you power to remain in safety if you will but turn to that which is agreeable to nature , and adore the gods which are protectours of their Empire , and forget those things which are repugnant to nature . What say you to these [ Proposals ? ] For I hope you will not shew your selves ungrateful towards their clemency , because they incite you to better things . Dionysius replied , all men do not worship the same gods , but every one worship those whom they think to be gods : but we pay reverence and adoration to one onely God , the creatour of all things , who gave the Empire into the hands of the most sacred and August Emperours Valerian and Gallienus . And to him we offer up our prayers incessantly for the permanency and stability of their Empire . Aemilianus the Governour said unto them , who hindereth you but you may also worship him ( if he be a God ) together with them who are by Nature Gods : for you are commanded to worship the Gods , and also those Gods , whom all men own to be such . Dionysius replied ; we adore no other . Then said Aemilianus the Governour unto them : I see you are altogether ungrateful and insensible of the Emperours lenity towards you . Wherefore you shall not abide in this City , but shall be sent into the parts of Libya , to a place called † Cephro ; for this place I have designed for you according to our Emperours command ; and it shall in no wise be suffered that either you , or any others , keep your meetings , or have recourse to the places called the f Coemeteries ; but if it appears that any one of you be not gone to the place which I have commanded you to go to , or shall be found afterwards in any assembly , he will bring imminent danger upon himself , for a necessary observation [ thereof ] shall not be wanting . Therefore depart hence whither you are commanded : And he compelled me , although I was sick , to depart , and gave not one days respite . g How then could I have any leisure to call or not to call a meeting ? After some passages he again saith ; But neither were we absent ( by God's assistance ) from a corporal congregation : For with greater diligence I gathered together those in the City , as if I had been present with them , being absent in body ( as I h said ; ) but present in spirit : in Cephro also there was a great congregation assembled with us , some of whom were the brethren who followed us out of the City ; others came thither from the rest of Aegypt : And there God opened to us a door [ to preach his ] Word : at first indeed we were persecuted , and stoned : but afterwards some of the Heathens , and those not a few , forsook their Idols , and were converted to God ; for the word , which they had not before received , was then first sown amongst them by us ; as if God had sent us away to them for this end : After we had here fulfilled the Ministry , he again removed us to another place : For Aemilianus resolved to convey us into places more uncomfortable ( as he thought ) and more like the Lybian desart : And he gave command that we should altogether repair to Mareotis , having allotted particular villages throughout that Region for every of us . But he ordered us to reside nere the high-road , that we might be the first that should be apprehended . For this was wholly his contrivance and provision , that whenever he had a mind to apprehend us , he might have all of us easily taken without any trouble . But when I was commanded to depart to Cephro , although I knew not where the place lay , ( having scarce ever before heard the name of it , ) yet I went away willingly , and not at all disturbed . But when they told me I was to depart thence to the i [ parts ] of Colluthio , they who were present with me can tell how I was then disposed ; for here I will blame my self : At first indeed I was grieved and sorely vexed ; for although I had a better knowledge of , and was more acquainted with those places , yet they reported it was a Countrey not inhabited by brethren and good men , and exposed to the disturbances of Travellers , and incursions of Thieves . But I received comfort by the brethren , when they suggested to me , that it lay nearer to the City ; and although Cephro had brought us a great multitude of brethren out of Aegypt , so that we could hold larger assemblies , yet there , the City lying nearer , we should more frequently enjoy the company of our truly beloved friends and acquaintance , for they would flock thither , and reside with us . And there would be k particular congregations , as if it were in the more remote Suburbs . And so it fell out to be . After some other discourse he thus again writeth concerning what happened unto him . [ But perhaps ] Germanus * glorieth in his many Confessions ; and he can enumerate a great many [ afflictions ] which have befallen him . But how many sentences of the Judges may he reckon up which were pronounced against us ; [ how many ] confiscations , proscriptions , plundring of goods , l deprivations of dignities , contempts of worldly glory , despisings of the praises of the Prefects and m Senatours : what patient sufferance of publick menaces , of exclamations against us , and of perils , and of persecutions , and of wandring up and down in Exile , and of anxieties , and of all sort of tribulation : what things happened to me under Decius , and n Sabinus , and what to this present under n Aemilianus : but where appeared Germanus ? what report is there concerning him ? but I desist from this great imprudence which I am fallen into upon Germanus's account . Wherefore I willingly give those brethren , who perfectly know these matters , leave to make a narration of every thing which did befall us . The same Dionysius , in his Epistle to Domitius and Didymus , doth again in these words mention some things concerning this persecution ; It is superfluous to recite to you , who knew them not , the names of all our [ Martyrs , ] which were very many . But understand thus much , that both men and women ; young and old ; young women and antient women ; Souldiers and Rusticks ; persons of all sorts , and all Ages ; some of them having been victorious in the combate by scourges and fire ; and others by the Sword , received crowns of [ Martyrdom . ] But a long interval of time passed away being insufficient to make some appear acceptable to the Lord : in like manner as for me it hath not seemed [ sufficient to make me acceptable ] who have continued even till this time : Wherefore God hath reserved me for a time which he knows to be opportune , who saith ; o In an acceptable time have I heard thee , and in a day of salvation have I helped thee . But because you are inquisitive after our affaires , and desirous to be informed in what condition we live : you have fully heard , how when I , Caius , Faustus , Peter , and Paul were led away Prisoners by the Centurion , and the p Magistrates [ of Alexandria ] and the Guards and Officers that were with them , q some of them of Mareotis came upon them , and took us away by force , dragging us by violence who were unwilling , and would not follow them . But at this present , I , and Caius , and Peter being alone , and deprived of the rest of the brethren , are shut up in a desert , and most uncomfortable place of Libya , being three days journey distant from Paraetonium . And a little after these words , he saith ; Some have hid themselves secretly in the City that they may visit the brethren , As Maximus , Dioscorus , Demetrius and Lucius , who are Presbyters . ( For Faustinus and Aquila being men more eminently known in the world , travel up and down Aegypt . ) But the Deacons that are surviving , besides those that died in r the Plague , are these : Faustus , Eusebius , Chaeremon . Eusebius , [ I say ] one whom God hath impowered from the beginning , and furnished with great vigour to fulfil the Office of Ministration to the Confessours in Prison , and to perform the Funeral s Rites due to the bodies of the perfected and blessed Martyrs , with great hazard and danger . For to this very present the Governour ceaseth not most cruelly to slay some who are brought before him , ( as I before told you ) to tear in pieces others with tortures , and to make other-some to pine away in Prisons , and bonds , giving a strict charge that none approach them , and making diligent search whither any one be seen to come neer them . Notwithstanding , God through the chearfulness and fortitude of the brethren , doth incessantly refresh the afflicted . These are Dionysius's words , and are contained in that Epistle . We must further understand , that this Eusebius whom he before called a Deacon , was a t great while after constituted Bishop of the Church of Laodicea in Syria . And Maximus , who he said was then a Presbyter , succeeded Dionysius himself in the Government of the brethren at Alexandria . Faustus also , ( who together with Dionysius was at that time famous for his being a Confessour ) was reserved even till the Persecution in our days , and being very old , and full of years , he was perfected by Martyrdom , being beheaded even in our Age. But thus much concerning what happened to Dionysius about that time . CHAP. XII . Concerning the Martyrs which suffered at Caesarea in Palestine . IN this Persecution under Valerian , three men of Caesarea in Palestine very eminent for their confession of Christ , were crowned with divine Martyrdom , being made food for the wild beasts . One of them was called Priscus ; the other Malshus ; the name of the third was Alexander . They report that these men , living in the Countrey , should blame themselves first for being careless and slothful persons , because they were negligent of , and did not eagerly catch at the crown of Martyrdom , seeing that was a seasonable time of distributing those rewards of victory to them who had the least spark of celestial love in them . Then , when they had consulted about these things amongst themselves , they took a journey to Caesarea , and went immediately to the place where the Judge was , and received the aforementioned sentence of death . Besides these , there was a woman of the same City , in the same Persecution , who they report , strove in the same combate : But 't is famed that she was one of Marcion's Sect. CHAP. XIII . Concerning the Peace under Gallienus . a BUt not long after , Valerian being b captivated and enslaved by the Barbarians , his son Reigned alone , who behaved himself more prudently in his Empire . He immediately putteth a stop to the Persecution against us by his Edicts ; and gave command that the Prelates of our Religion should securely , and with freedom execute their usual Offices , by his Rescript which runs thus : EMPEROUR CAESAR PUBLIUS LICINIUS GALLIENUS , PIUS FELIX AUGUSTUS , To Dionysius , Pinna , Demetrius , and the rest of the Bishops : We have commanded that the Indulgence of our Gracious Bounty be published through the whole World : That all shall quickly depart out of Religious places . And for this cause you are impowered to make use of a Copy of our Rescript , that no body may molest you : And that which is Lawful for you to put in execution was Granted by Us long ago : And upon this account Aurelius Cyrenius , Our c High Steward shall keep the Copy of this Edict Granted by Us. For the more manifest understanding of these things , they were Translated by Us out of Latine into Greek , and here inserted . There is also extant another Rescript sent to other Bishops , in which he permitteth to them the Restauration of the places called d Coemeteria . CHAP. XIV . What Bishops flourisht in those times . AT this time a Xystus still continued to preside over the Church of Rome ; but Demetrianus succeeded Fabius in the Bishoprick of Antioch ; Firmilianus was Bishop of Caesarea in Cappadocia : Moreover , Gregorius , and his brother Athenodorus governed the Churches of Pontus ; they were both Origen's Schollars : Theoctistus Bishop of Caesarea in Palestine being dead , Domnus succeeded in that Bishoprick : he living but a little while , Theotecnus , who lived till our times , was constituted his successour . And this person also was one of Origen's School . But Mazabanes of Jerusalem being dead , Hymenaeus succeeded in that See , who also was very eminent in our days . CHAP. XV. How Marinus was Martyred at Caesarea . A General peace being at this time restored to the Churches in Caesarea of Palestine , Marinus , a man honoured with a a Military dignity , and eminent for descent and riches , was beheaded for his confession of Christ , upon this account . There is a certain dignity amongst the Romans termed the b Vine , which those that obtained , are said to be made Centurions ; c this place being vacant , Marinus , whose course in order it was , was called to that promotion : when he was forthwith to have been invested in that dignity , there came another before the Tribunal , and accused him , saying , it was unlawful according to the old Laws , for him to hold any dignity amongst the Romans ; for he was a Christian , and did not sacrifice to the Emperours ; therefore the Office belonged to him . d Achaeus , ( for that was the name of the Judge ) being enraged at this , first asked Marinus what Opinion he was of : then when he saw that he stedfastly confessed himself to be a Christian , he granted him three hours respit for deliberation . When he was gone out of the place of judicature Theotecnus the Bishop of that City coming to him ; taketh him aside to discourse with him ; and laying hold of his hand , leads him to the Church ; wherein when he had placed him at the very Altar , he put his e Cloak a little aside , and shewed him the sword wherewith he was girded , and also brought the Book of the Sacred Gospels and placed it right against him , bidding him on his own accord to take which of those two best pleased him . When Marinus without any delay had put forth his right hand , and taken up the Sacred Book , Theotecnus said unto him , adhere therefore , adhere to God ; and being impowered by him thou shalt obtain what thou hast chosen ; go in peace . Immediately as he returned from the Church , the Cryer , who stood before the Tribunal , called him ; for the time allotted him was now accomplished : When he was brought before the place of judicature , and had shewed a greater courage in the confession of the Faith then he did before , immediately he was halled away to Execution , and was f Crowned with Martyrdom . CHAP. XVI . A Relation concerning Astyrius . AStyrius also is much fam'd for his Religious boldness and freedom at that time : A man who was a Roman Senatour , a singular favourite of the Emperours : and both for his nobleness of Birth and Estate , known to all persons . He , being present at the death of the foresaid Martyr , took up the Corps , wrapped it in a white and precious garment , laid it upon his shoulders and carried it away ; and when he had adorned it very richly , he deposited it in a decent Grave . This persons familiars , who lived till our days , relate infinite other things concerning him . CHAP. XVII . Concerning the mighty Miracles of our Saviour at Paneas . AMongst which they relate this Miracle . At Caesarea-Philippi , ( which the a Phaenicians call Paneas ) they report there are springs to be seen at the foot of the Mountain called Panius , out of which the River Jordan hath its original . They say , that on a certain Festival they used to b cast a sacrifice into these Springs , and by the power of the Devil it would miraculously vanish out of sight : And that this was a Miracle much talked of by them who had seen it . Astyrius therefore being upon a time present with those that did this , and seeing many struck with admiration at what was done , was sorry for their errour . Then he lifted up his eyes to heaven , and besought the supream God , by Jesus Christ , that he would rebuke this Devil which seduced the people , and command him to cease from deceiving of men . They report that when he had prayed thus the sacrifice floated upon the Waters immediately . Thus perished their Miracle , and never afterwards was there any prodigie done neer that place . CHAP. XVIII . Concerning the Statue , which the Woman who had the Flux of bloud , erected . BUt since I have made mention of this City , I think it not at all unsutable to produce a story , which is worthy to be related to posterity . For they say that the woman , a who had the Issue of bloud , whom the sacred Gospels inform us to have been healed by our Saviour , was born in this City : and that her house may be seen there , and that the illustrious Monuments of our Saviour's beneficence shown towards her doe yet remain . For neer the gate of her house ( 't is said ) stands upon a Pillar of stone , the Effigies of a woman in brass , kneeling on her knees , and stretching forth her hands forward in the form of a suppliant . On the other side opposite to it stood another Image of a man made of the same mettal standing upright , dressed decently in a * short vesture , and stretching out his hand towards the woman . At whose feet upon the base of the Pillar 't is said there springs up a strange kind of an herb , which grows up to the b skirt of his brasen doublet , and is a present remedy to remove all sorts of diseases : They say that this Statue represented our Saviour . This remained till our Age , and therefore we our selves went to the City to see it . Nor need it seem a wonder that the Ancient Gentiles , who received benefits from our Saviour , did these things ; seeing that we have seen the pictures of his Apostles Peter and Paul , and of Christ himself , drawn in Colours , and preserved till our days . It is probable enough that those Ancients , according to the custom of the Heathens , were wont c unadvisedly to honour all those after this manner as Saviours , by whom they had been any ways benefited . CHAP. XIX . Concerning the Chair of James the Apostle . THe Episcopal Chair of James the first Bishop of Jerusalem , who was consecrated by our a Saviour himself , and the Apostles ; ( who in holy Writ is honoured with the title of the Brother of Christ ; ) being reserved till this time , the Brethren who have succeeded in that Church do reverence it : Hence they plainly manifest to all what great veneration and respect , both the Antients , and also those of our Age , have , and do pay to holy men for their love to God. But thus much concerning these things . CHAP. XX. Concerning Dionysius's Paschal Epistles , in which he prescribeth a Canon concerning Easter . MOreover , besides those his fore-mentioned Epistles , the same Dionysius at the a same time wrote these still extant , called b Paschal Epistles : amongst which he interweaves Panegyrick discourses concerning the feast of Easter : one of these Epistles he Dedicateth to Flavius ; another to Domitius and Didymus . In which he publisheth a Canon of eight years , having proved that we ought to celebrate the feast of Easter , at no other time , but after the vernal Aequinox . He composed another Epistle besides these , to his Fellow-Presbyters at Alexandria , and others to divers other persons , and these he wrote whilest the rage of the Persecution still continued . CHAP. XXI . Concerning what things happened at Alexandria . DIonysius returned to Alexandria , Peace being as yet scarce throughly setled there . But when Sedition and War joyntly raged again there , so that he could not visit all the Brethren in the City , they being divided into the one or the other party of the faction : Again , even on Easter-day , as if he had been exil'd out of Alexandria , he conversed with them by letters . And in his other Paschal Letter which a little after this he wrote to Hierax one of the Aegyptian Bishops , he mentioneth the Sedition then at Alexandria , in these words ; It is no wonder if it be difficult for me to converse with men far remote even by Letters , whenas it is rendred now no easie matter for me to discourse with my self , and to give advice to my own soul. For I am compelled to send Letters even to my own bowels , my Brethren , who live under the same roof , have the same mind , and are members and inhabitants of the same Church ; and it appears to me a great difficulty , how I should convey my Letters to them : For a man may with more ease and less danger travel not onely beyond the bounds of this Province , but even from East to West , then out of Alexandria into Alexandria . For the very middle street of this a City is more unfrequented and impassible then that vast and invious wilderness which Israel travelled through in two Ages . b Those calm and still Havens do represent the Sea through which the Israelites had a spatious passage , it being divided , and made like a wall on both hands , c but the Aegyptians were drowned in the paths thereof . And through the frequent slaughters perpetrated therein , they were like a red Sea. The River which runneth by the City seemed sometimes more dry and uncomfortable then the thirsty wilderness , through which , when the Israelites travelled , they were so thirsty , that they murmured against Moses , until by the power of God ( who onely doth marvellous things ) water gushed out of a craggy Rock for them . At other times it overflowed in such abundance , that it laid all the Countrey round about under water , the Highways and the fields , and seemed to threaten a return of that deluge which was in the days of Noah . It runneth by , being continually polluted with bloud , and murthered , and drowned bodies ; like that River which by Moses , in the sight of Pharaoh , was turned into bloud , and stank : And what other water can purifie this water which purgeth all things it self ? How can that vast and immense Ocean which is impassible by men , cleanse this bitter Sea ? Or how can that great River which springeth out of Eden , though it gather its four heads , into which it is divided , into that one of G●on , wash away this putrified gore ? Or how can that * Aire be purified , which on every side is defiled with most noisome exhalations ? For such vapours arise from the Earth ; such winds from the Sea ; such blasts from the Rivers ; and such mists from the Havens , that the very dews are nothing else but the Gore of dead Carkasses putrified in all the subjacent Elements . After all this they wonder , and seem to doubt whence these d continued Plagues ; whence these noysome diseases ; these contagions of all kinds ; and this various , and numerous destruction of men proceeds . They admire why this great City contains not in it as many inhabitants , ( should they be numbred even from infants to the most aged and decrepit ) as it formerly maintained persons , who were e lively old men , as they called them . But in those days there were so many persons betwixt fourty and seventy years old , that their number could not now be made up , although , all from fourteen to fourscore years of age were registred , and their names enrolled in the Tables , that they might partake of the publick distribution of Corn. And our youngest men now look as if they were of the same age with our old men formerly . And although they see mankind so much diminished and consumed from off the earth , ( their intire destruction being increased and augmented incessantly ) yet they tremble not . CHAP. XXII . Concerning the Plague which then raged . AFterwards the Pestilence succeeding the War ; when the Feast [ of Easter ] was at hand , Dionysius again writeth to the Brethren , describing the miseries of that calamity in these words : a To some men this present may seem not a time to celebrate a Festival ; but neither this which we observe , nor any other time ( I speak not onely of the mournful , but also of any of those times which they account most joyful ) is a time of festivity to them . Now indeed all places are full of mourning ; all persons lament ; and the City rings on every side with continual lamentations for the multitudes of them who are already dead , and who are daily dying : For as the Scripture saith concerning the first born of the Aegyptians , so now a great cry is heard : for there is no house , in which there is not one dead ; ( b and I wish there were but one in every house : ) Indeed many , and sore afflictions have befaln us before this calamity . c First of all they expelled us out of the City . And when we onely were persecuted and oppressed by all men , yet nevertheless even then we kept the Festival days . And every place , where every one of us particularly underwent affliction ; The Field ; the Desert ; the Ship ; the Inn ; the Prison , was a place for holding our solemn Assemblies : but the perfected Martyrs , who are satiated in heaven , kept the most joyful feast of all . After these [ miseries ] succeeded War , and Famine ; In which we were fellow-sufferers with the Heathens . We alone suffered whatever they afflicted us with ; but what ever calamities they brought upon themselves and suffered , we participated of . And we were again made joyful by the Peace of Christ , which he granted to us alone : But when both we and they had enjoyed a very short time of refreshment , this Plague immediately invaded us . A thing most formidable to them , and more calamitous than any accident whatsoever . And , as one of their own writers saith , it was the onely thing which surmounted all mens expectation and fear . It was indeed no such thing to us ; but rather an exercise , and tryal , nothing inferiour to our former sufferings : for this Plague did not spare us ; but it raged grievously amongst the Heathens . After these words he continues , saying ; Indeed many of our Brethren , through their superabundant love , and brotherly kindness neglecting their own selves , and firmly adhering to one another , without any thing of caution visiting them who were infected , carefully ministring to them , and healing them in Christ , most willingly died with them ; infecting themselves with other mens distempers , attracting the disease from their neighbours upon themselves , and voluntarily d drawing the infection out of them by translating it into themselves . And many who had cured and restored others to their former health , died themselves , having brought their death upon themselves ; And being thus made the ransom and expiation for them all , they died , really fulfilling that common saying , which always hitherto hath seemed to contain no more than an officious e friendship . Thus therefore died the best of our brethren ; some of whom were Priests , and others Deacons ; also those of the Laity which were eminent died voluntarily : So that this kind of death which was suffered upon account of piety , and a stedfast faith , may be esteemed no less honourable then Martyrdom . They took the dead bodies of the Saints up in their open hands , and into their bosoms ; they closed their eyes , and shut their mouthes ; carried them upon their shoulders ; and f buried them : they stuck close to them ; embraced them ; washed them ; and g adorned them curiously in their cloathes : not long after they had the like good offices performed to themselves : for those who survived did continually tread in the steps of such as went before them . But the Gentiles practice was quite contrary to this . They thrust out of doors those which begun to be infected ; they fled away from those who were most dear to them ; they deserted them being half dead in the high-ways ; and cast forth the dead bodies unburied ; being utterly averse from a participation and society [ with them ] in death , which yet was in no wise easie for them to avoid , though they used all arts and devices to decline it . After this Epistle , when affaires in Alexandria were in a peaceable and quiet posture , he again sendeth another Paschal Epistle to the Brethren throughout Aegypt , he also writ several others besides this . There is also extant an Epistle of his concerning the Sabbath , and another concerning Exercitation . Again , in an Epistle to Hermammon , and the Brethren in Aegypt , he has a long discourse concerning the improbity of Decius and his successours , where he also makes mention of the peace in the Reign of Gallienus . CHAP. XXIII . Concerning the Reign of Gallienus . NOthing hinders but we may hear his own words which run thus : [ a Macrianus ] therefore , having treacherously betrayed one of the Emperours which preceded him , and made War upon the other , was immediately extirpated , and together with his whole family became extinct . Gallienus was now proclaimed , and by common consent received Emperour : he was both an old Emperour , and a new : for he was before * them , and also survived them : for according to that which was spoken by the Prophet Esaias , † Behold the former things are come to pass , and new things shall now rise up . For as a cloud rising up before the rays of the fun , overshadoweth it for a while , and appears to be substituted into the place thereof : but when the cloud has gone over it , or is dissolved ; the sun , which before was risen , seems then to arise again : so Macrianus , who set himself before , and b approacht the very Empire of Gallienus , now is not , for he never was : but Gallienus as he was Emperour before , so he now continues to be . And the Empire it self , having deposited its old Age as it were , and being cleansed from the dregs of its former improbity , now flourisheth with greater vividness ; is seen and heard of at a larger distance , and spreads its fame in all places . He afterwards declares the time when he wrote these things , in these words : It now again comes into my mind to contemplate the years of our Emperour : For I see how those most impious persons who had so great a name , are in a short time become most obscure . But our most Pious and Religious Emperour , having passed his seventh , is now in the ninth year of his Empire , in which we are about to solemnize the Festivals . CHAP. XXIV . Concerning Nepos , and his Schism . BEsides , Dionysius wrote two Books concerning the promises . The occasion of his writing these Books was Nepos , an Aegyptian Bishop , who taught that the promises , which were made to the Saints in the sacred Scriptures , should be performed in the * Jewish sence , and affirmed that there was to come a thousand years state upon earth , which should be spent in bodily pleasures . Now he supposing he could confirm his own opinion out of John's Revelation , wrote a Book upon this Question , and intitled it , A Confutation of the Allegorical Expositors ; which piece Dionysius confutes in his Books concerning the Promises . In the first Book of which he proposeth his own opinion concerning the Question . In the second he discourseth concerning the Revelation of John , where in the very beginning he makes mention of this Nepos , and writes thus concerning him : But because they produce a Book of Nepos's , on which they rely very much , as if it did a infallibly demonstrate that the Kingdom of Christ should be [ set up ] on earth : indeed for several other things I commend and love Nepos , for his faith , his industry and study in the Scriptures , and also for the many b Psalms and Hymns he composed , with which many of the Brethren are even at this time much delighted . And I reverence the man for this reason chiefly , because he is c dead . But I judge truth most to be beloved , and to be the most precious of all things . It is our duty to praise , and freely to commend what-ever is truly said : but we are also to examine and correct what-ever unsound opinion appears to have been committed to writing . Now could he be present , and discusse his opinion by word of mouth , then a bare discourse by Questions and Answers , without any writing might suffice to convince and reduce the adverse party to an agreement . But since there is a Book published ( and as to some it seems ) a most perswasive one ; since some Teachers look upon the Law and the Prophets to be of no value ; neglect to follow the Gospels ; have small esteem for the Epistles of the Apostles ; and d promise great things concerning the Doctrine of this Book , as containing some great and hidden ▪ Mystery ; since they will not suffer the more ignorant of our brethren to think of any thing that is sublime and great , neither of the glorious and truly divine advent of our Lord , nor of our Resurrection from the dead ; our gathering together to him , and our being made like him : e But perswade them to think that men hope for nothing in the Kingdom of God , but abject and mortal things , such as they now hope for . It is necessary we enter into a dispute against our Brother Nepos , as if he himself were present . After some words he continues , saying ; When I was in the Province of the f Arsinoitae ( where , as you know , this opinion was long since propagated so far , that there were Schisms and revoltings of whole Churches together ▪ ) having convened the Presbyters and Teachers of the Brethren in every particular Vilage , ( such Brethren also as had a mind to come being present , ) I advised them that there might be researches made into this Doctrine , in the presence of a publick Assembly . And when they produced this Book as a defence , and an impregnable bulwark , sitting with them three whole days together from morning till evening , I endeavoured to discusse the contents thereof . In all which time I did extraordinarily admire the constancy of the Brethren , their love to truth , and the g great quickness and readiness of their understanding , with so much order , modesty and moderation did we propose Questions , propound doubts , and yield our assents . For we took special care never pertinaciously to defend our former opinions , when once they were found to be erroneous : neither did we shun the objections of others : But to the utmost of our power , we endeavoured to h keep close to the points of the present Question , and confirm them as well as we could : Neither , if we were convinc't , were we ashamed to be perswaded out of our opinion , and consent with others : But with a good conscience , unfeignedly , and with i hearts displai'd to God , we received what-ever was grounded upon the demonstrations and declarations of the sacred Scripture . In the conclusion , the chief maintainer and champion of this Doctrine , by name Coracio , confessed , and made a protestation to us in the Audience of all the Brethren there Assembled , that he would no longer adhere to this opinion , nor dispute concerning it , nor mention it , nor preach it , so powerfully was he convinc't by the Arguments which had been brought against it . And the rest of the Brethren , which were present , rejoyced at this conference , and at the k reconciliation and unanimity which was amongst all men . CHAP. XXV . Concerning the Revelation of John. HAving interposed some words , he afterwards says thus concerning the Revelation of John ; Indeed some of our Ancestours disowned , and wholly rejected this Book ; confuting every Chapter , and demonstrating it to be an unknown and senseless work ; and that the Title is forged ; for they say it is not John's . Neither is it a Revelation , because it is covered over with so thick and dark a vail of Ignorance . And that not onely no Apostle , but also no holy or Ecclesiastick person could have been the compiler of this work : but that it was * Cerinthus , the founder of the Heresie , called from him the Cerinthian Heresie , who was desirous to have a creditable name prefixt before his forgery : for this , they say , was Cerinthus's Opinion and Doctrine ; that Christ's Kingdom should be terrestrial : And whatsoever he , being a carnal and voluptuous man most lusted after , in these he dream'd the Kingdom of Christ consisted ; as in indulging the belly , and the parts beneath the belly , I mean , in eating , drinking , and marrying ; and also in festivals , sacrifices , and killing of victims , by which these might with more specious pretences be acquired . I dare not indeed reject this Book , since many of the Brethren have it in great esteem . But this is the Opinion I have of it , I think the sense or subject there of surpasseth my apprehension , and that there is a mysterious and admirable meaning covertly contained in every part of it ; for though I do not understand it , yet I suppose there is a more profound meaning comprehended in the words . I do not judge of , nor fathom these things by the line of my own reason ; but attributing much more to faith , I esteem them more sublime then to be comprehended by me . I do not condemn those things I could not understand , but I the rather admire them because I cannot see through them . After these words , having carefully look't into the whole Book of the Revelation , and demonstrated that it was impossible to be understood according to the obvious sense of the words , he goes on , saying ; But having finished his Prophesie , ( as I may call it , ) the Prophet pronounceth blessing upon all them who keep it , and moreover on himself too ; for he saith : * Blessed is he that keepeth the words of the Prophesie of this book : And I am John which saw and heard these things . I do not indeed deny that his name was John , and that this was John's Book : [ for I grant that it was written by some holy and divinely inspired person : ] But I cannot easily be brought to give my consent that this was John the Apostle , the son of Zebedee , the brother of James , the Author of the Gospel according to John , and of the Catholick Epistle . For I conjecture by the Genius and Nature of them both , by the form of the stile , and the method and a disposition ( as they call it ) of the Book , that it is not the same writer . For the Evangelist does no where insert his name ; neither does he make himself known either in his Epistle , or Gospel . Afterwards he thus proceeds again : John no where [ speaks ] either as concerning himself , or as concerning another . But he that wrote the Revelation prefixeth his name at the very beginning : [ where he says , ] * The Revelation of Jesus Christ which he gave unto him to shew to his servants quickly , and he sent and signified it by his Angel unto his servant John , who bare record of the word of God , and of the testimony [ of Jesus Christ , and ] of all things which he saw . Afterwards he writes an Epistle : † John unto the seven Churches in Asia ; Grace be unto you , and peace . Now the Evangelist has not prefixt his name , no not before his Catholick Epistle : But , without any circumlocution , has made his beginning from the Mystery of the Divine Revelation . * That which was from the beginning , which we have heard , which we have seen with our eyes . For upon account of this kind of Revelation the Lord hath pronounced Peter blessed in these words , † Blessed art thou Simon Bar-jona : for flesh and bloud hath not revealed it unto thee , but my Father which is in heaven . But neither before the second , nor third Epistle of John which are extant , although they are very short , his John's name expresly prefixt ; but he is namelesly intituled the Elder . But the other [ John ] thought it not enough to name himself once and so to proceed in his relation , but he again repeateth his name . * I John , even your brother and companion in tribulation , and in the kingdom and patience of Jesus , was in the Isle that is called Patmos , for the word of God , and for the testimony of Jesus Christ. And at the close of this Book he saith . † Blessed is he that keepeth the sayings of the Prophesie of this book . And I John saw these things and heard them . Therefore that it was John who wrote these things , we ought to believe , because he affirms it . But what John it was 't is uncertain ; for he has not said that he himself was that John , who in several places of the Gospel is called the beloved Disciple of the Lord ; or that he was he who lay in the bosom of the Lord ; or that he was the brother of James ; or that he was the person who with his own eyes and ears saw and heard the Lord. For certainly he would have mentioned some of these forementioned [ descriptions , ] if he were desirous to have made himself apparently known : But he has recorded none of these passages in his writings , but stiles himself our brother and companion and witness of Jesus , and calls himself blessed , because he saw and heard these Revelations . I suppose there were many of the same name with John the Apostle , who through their love to , admiration and zealous emulation of him , and because they were desirous to be beloved of the Lord as he was , had a great love for this name . b As we see many children of the faithful called by the name of Paul and Peter . Moreover there is another John mentioned in the Acts of the Apostles , Sirnamed * Mark , whom Barnabas and Paul took to be their companion . Concerning whom it is again said , * They had John to be their Minister . Whether it were he that was the Authour of this Revelation or not , I dare not affirm . For 't is no where written that he came with them into Asia , but 't is said that when Paul and his company loosed from Paphos , they came to Perga in Pamphilia : and John departing from them , returned to Jerusalem . Therefore I think it was some other John , one of them who lived in Asia . For 't is said there are two Tombes at Ephesus , and both called by the name of John's Tombe . c Also from the sentences , the words , and the disposition or placing of them , this John who wrote the Revelation , may with good reason be suspected to be a distinct person from the other John ; for there is a mutual agreement betwixt the Gospel and the Epistle , and they both begin alike : the Gospel begins thus : In the beginning was the word . The Epistle thus : That which was from the beginning . The Gospel says : And the word was made flesh and dwelt amongst us , And we beheld his glory , the glory as of the onely begotten Son of the Father . The Epistle says the same with a very little variation : That which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ; for the life was manifested . For these are his preludiums , directing his words ( as in the following passages he has declared ) against those , who denyed that Christ came in the flesh . Wherefore on set purpose he subjoyneth this , And what we have seen we bear witness to , and shew unto you that eternal life which was with the Father , and was manifested unto us . That which we have seen and heard , declare we unto you . He is constant to himself , and does not in the least wander from his subject proposed , but in the same d Periods and words he does prosecute all points , some of which expressions we will briefly recount . He who does carefully read them , will both in his Gospel and Epistle , very frequently meet with life ; very often with light ; an avoiding of darkness ; very frequently with truth ; grace ; joy ; the flesh and bloud of our Lord ; judgment ; forgiveness of sins ; the love of God towards us ; the commandment of mutual love one towards another ; and that we ought to keep all the Commandments . There is also contained in them the e condemnation of the World , of the Devil , and of Antichrist ; the promise of the Holy Ghost ; the Adoption of the sons of God ; a faith Universally required of us ; mention of the Father and the Son in every place . In summe , they who note the phrase in all things throughly may easily discern , that the Genius and Stile , both in the Gospel and the Epistle appears to be one and the same . But the Revelation is altogether different from , and unlike to these ; it has no alliance to , nor ( as I may so say ) familiarity with either of these : nor has the Revelation so much as one syllable in it which is common to these : Neither does the Epistle ( for I omit the Gospel ) make the least mention of the Revelation ; nor the Revelation of the Epistle ▪ And yet Paul in his Epistles mentions something concerning his Revelations , which he did not digest into a volume by themselves . Furthermore by the phrase , the difference betwixt the Epistle and Gospel and the Revelation , may be easily conjectured : for those are not onely written most * correctly and agreeable to the purity of the Greek tongue , but they are also composed with great elegancy in the words , in the Argumentations and whole contexture of the discourse : So impossible it is for any one to find any Barbarism or Soloecism , or lastly any Idiotism in them . For [ the Evangelist ] ( 't is apparent ) had f both faculties ; the Lord had endewed him with both , that is , the gift of knowledge , and the gift of speaking . As touching this other John I doe not indeed deny that he saw the Revelation , and that he received the [ gift of ] knowledge and of prophesie . But I take notice that his dialect and stile is not pure Greek , but he makes use of some Barbarous words , yea and in some places he has Soloecismes , which it is not now necessary to give a Catalogue of . For I would have no one suppose that I have said these things in a way of derision ; but onely on this account , that I might explain the dissimilitude of these books . CHAP. XXVI . Concerning Dionysius's Epistles . THere are extant many more of Dionysius's Epistles a besides these . As for example , his Epistles to Ammon Bishop of Berenice against Sabellius ; and an Epistle to Telephorus ; also one to Euphranor ; and again another to Ammon , and Euporus . He also wrote b four more Books upon the same subject , and dedicated them to his namesake Dionysius Bishop of Rome . There are also more of his Epistles besides these extant amongst us : and moreover some Books of his , which are something verbose and prolixe , and are written in an Epistolary form : As for example , his Books concerning c Nature , which are dedicated to Timotheus a child , concerning Temptations , which he dedicated to Euphranor : Besides these Books , in his Epistle to Basilides Bishop of Pentapolis , he says he wrote a comment upon the beginning of Ecclesiastes . He has also left us several Epistles which he wrote to this d Basilides . Thus many are Dionysius's works . But now after an Historical relation of those things , we will deliver to the knowledge of Posterity an account of our own Age. CHAP. XXVII . Concerning Paul of Samosata , and the Heresie founded by him at Antioch . DIonysius , namesake to Dionysius Bishop of Alexandria , succeeds Xystus , after he had presided over the Church of Rome a Eleven years . About the same time also died Demetrianus Bishop of Antioch ▪ whom Paul of Samosata succeeded in his Bishoprick . This Paul had an abject and low opinion of Christ , contrary to the Doctrine of the Church , as if he had been by nature no more then a meer man ; Dionysius Bishop of Alexandria was intreated to come to the Synod : He having complained of his Age , and also of his infirmity of body deferred his coming ; But he openly declared by letter what was his sense and opinion concerning the matter in debate . But the rest of the Pastors of the Churches from all parts hastned to Antioch , and were convened there as against the corrupter of Christ's flock . CHAP. XXVIII . Concerning the Eminent Bishops of those times . THe most eminent of these assembled were Firmilianus Bishop of Caesarea in Cappadocia ; Gregory and Athenodorus both brothers , Bishops of the Churches of Pontus : Besides these there were Helenus Bishop of Tarsus , and a Nichomas Bishop of Iconium : Also Hymenaeus Bishop of Jerusalem , and Theotecnus Bishop of Caesarea upon the Confines of Jerusalem : Besides these , Maximus , who with great commendation governed the Brethren of Bostra . And a great many more may be reckoned ; who , together with Presbyters and Deacons , were convened in the aforesaid City at the time aforesaid , and upon the same account . But these were the most eminent of them . All these therefore being assembled in the same place together , b divers times and often , disputations and Questions were raised in every Synod . On the one side Paul of Samosata endeavoured to conceale and hide his Heterodox Opinions ; on the other , these persons striving with all diligence to denudate and make apparent his Heresie and Blasphemie against Christ. In the interim Dionysius * dies in the twelfth year of Gallienus's Empire , after he had presided in the Bishoprick of Alexandria seventeen years . Maximus succeedeth him . But Gallienus , having held the Empire fifteen years compleat , Claudius was constituted his successour . He , having Reigned two years , left the Government to Aurelianus . CHAP. XXIX . How Paul being confuted by Malchion a Presbyter , ( who formerly had been one of the † Sophistae ) was deposed . a IN this Emperours time was the last Synod convened , which consisted of a very great number of Bishops : The Authour of that Heresie at Antioch being now convicted , and by all manifestly condemn'd of false Doctrine , was excommunicated out of the Catholick Church , which is under heaven . But one b Malchion most especially confuted and convinced him being desirous to keep himself conceal'd : He was a most eloquent man , and Master of the Grecian Philosophy School at Antioch . And moreover for his surpassing sincerity in the faith of Christ , he was honoured with a Presbytership of the Church there . Now this man having undertaken to dispute against Paul , ( the Notaries having written down all the passages of that disputation , which is at this day extant ) was the onely person that was able to detect and convince that crafty and deceitfull fellow . CHAP. XXX . Concerning the Epistle of the Bishops against Paul. THe Prelates therefore , being assembled together , by common consent writ an Epistle to Dionysius Bishop of Rome , and Maximus Bishop of Alexandria : and then sent it over all the Provinces : both manifesting their diligence to all men ; the perverse Heterodoxy of Paul , the Confutations and Disputes which were held against them ; and also giving in a Narration of the whole Life and Morals of the man , whose words in which Epistle , that Posterity may remember them , it will be convenient here to relate . THE EPISTLE . To Dionysius and Maximus , and to all our fellow-Ministers over the whole world , Bishops , Presbyters , and Deacons ; and to the whole Catholick Church under heaven ; Helenus , Hymenaeus , Theophilus , Theotecnus , Maximus , Proclus , Nicomas , a Aelianus , Paul , Bolanus , Protogenes , Hierax , Eutychius , Theodorus , Malchion , and Lucius ; And all the rest of the Bishops of the Neighbouring Cities and Provinces which are with us , the b Presbyters , and Deacons ; and the Churches of God , To the beloved Brethren in the Lord , health . After some words interpos'd , they adde these following . We have written to , and intreated many of the Bishops far Remote ; that they would come and assist in the Curing of this Pestiferous Doctrine : for we wrote to Dionysius Bishop of Alexandria , and to Firmilianus Bishop of Cappadocia , men of blessed Memory . The first of them wrote to Antioch , but did not so much as vouchsafe the Authour of the Heresie a salutation ; c neither did he write to him by name , but to the whole Church : a Copy of which Letter we have here inserted . The other , Firmilianus , came twice , and condemned Paul's novelties , as we who were then present do attest , and many others do also know as well as we . But when he promised to recant , Firmilianus believing him , and hoping that the business might be composed d without any reproach to our Religion , deferred his sentence ; being deceived by him who denyed his God and Lord , and who kept not the faith which he formerly professed . But Firmilianus was now about coming to Antioch : and he came as far as Tarsus ; For he had had experience of his malicious wickedness who denyed his God. But in the interim of our assembling , and whilest we were sending for him , and expecting his coming , he died . After some other passages they describe his Morals , and what course of Life he lead , in these words : But since he turn'd to forged and spurions Opinions , departing from the e true Rule , it is not our concern to examine the Actions of one who is out of the Church : Neither how he , who was formerly poor , and indigent , ( having had no Estate from his Parents , nor got any thing by any Trade or Profession ) is now become incredibly rich , by his unlawful , and sacrilegious dealings , f by extortion , and vexatiousness used towards the Brethren , and by g taking bribes from those that were injured , promising to help them to their right , for a reward ; but he deceiv'd them too , h getting money for doing nothing through their willingness , who were entangled in Suits , to give any thing for a delivery from those troubles : He i supposed godliness to be gain . Neither need we declare how proud and insolent he was , being invested with secular Dignities ; and desiring to be stiled a k Ducenarius , rather then a Bishop : and how he walk't in state through the * Forum , reading and dictating Letters as he walked in publick , with a numerous Guard about him , some going before and some following him : in so much that there was an ill opinion and an odium brought upon the faith through his pride and haughtiness . Neither [ does it concern us to examine ] his vain glorious ambition in the Ecclesiastick conventions , which he greedily pursues , being desirous of glory , and affected with an imaginary pomp : with such devices as these terrifying the minds of the faithful and ignorant . Besides , he errected for himself a l Tribunal , and a lofty throne , not like one of Christ's disciples , but had a place called his m Secretum , like as the secular Magistrates have . He also used to clap his hand upon his thigh , and stamp't upon the Throne with his feet . And such as did not commend him , and shake their n oraria , as they usually did in the Theaters , and did not make loud exclamations , nor leapt up and down in the same manner as his favourites ( which were a company of silly men and women that during their hearkning to him used such indecencies ) did ; but were attentive to him with such a seemly reverence and decencie as befits the house of God ; those persons he rebuked and reproach't . In his publick discourses he reflected upon those Doctours of our Religion that were dead , with all imaginable scorn and petulancy ; but he magnified himself not as became a Bishop , but rather like a counterfeit , and an Impostour . He abolished the Psalms , which were usually sung in honour of our Lord Jesus Christ , as Novel , and the composures of modern men . On the great feast of Easter , he appointed women to sing Psalms in his commendation in the body of the Church , which whosoever heard might justly tremble at : He also privately sent the o Bishops of the Neighbouring Villages and Towns , and the Presbyters who were his flatterers to make discourses to the people in commendation of him . For he will not joyn in a confession with us , that the Son of God came down from heaven , that we may now premise some things of what we shall hereafter more at large declare in writing . Neither shall this be affirmed on our bare word , but it is evident in many places up and down his p Acts which we have sent you : and most especially there where he says that Jesus Christ is of the * earth ; But those who chaunt out his praises , and sing his Encomium's amongst the people , do say , that this their impious master is an angel come down from heaven : nor does that haughty fellow prohibit these expressions , but is himself present when they are spoken . What need we here mention his and his Presbyters and Deacons q Subintroduced women ( as the Antiochians term them ? ) in whom he conceals not onely this , but many other damnable crimes , ( which he is conscious of , and of which he has been convict they are guilty ) that by this means he may keep them so obnoxious , as not to adventure , through a fear of their own guilt , to accuse him for his impious words and practises . Moreover , he has enriched them . And this is the reason he is beloved and admired by them who covet such things . But why do we write these things ? We know ( beloved ) that it is the duty of a Bishop , and of the whole Clergy , to be examples of good works to the people . Neither are we ignorant , that by introducing women into their society , some have wholly fell away from goodness , and others have been suspected . Although therefore it be granted he committed nothing that was unchast , yet the very suspicion which arises from such a thing , ought carefully to be avoided , least it should be offensive to any one , and induce others to imitate it : for how can he reprove , or admonish another not to frequent the company of women , and to take heed least he fall , ( as it is written , ) who has now indeed sent away one , but keeps two that are young and beautiful with him ? and where-ever he goes , he carries them along with him ; and therefore indulges , and r stuffs himself with delicacies . These are the reasons that all people sigh , and lament privately : but they so dread his Tyrany , and Authority , that they dare not accuse him ; now , ( as we have before said ) any one would call a man , who professes the Catholick Doctrine , and is reckoned of our Communion , to an account for these things . But from one , who has abjured the Mystery [ of our Religion , ] and has boasted in that cursed Heresie of Artemas , ( for why may we not manifest to you his father : ) we judge it needless to require an account of these things . Afterwards in the close of the Epistle they adjoyn these words . Having therefore excommunicated this contumacious Enemie of God ; we were necessitated to ordain another Bishop in his stead over the Catholick Church , ( as we are perswaded , not without the providence of God ) [ to wit , ] Domnus ( the son of Demetrianus of blessed Memory , who before him was the eminent Governour of that See ) a man adorned with all accomplishments requisite to a Bishop . Which we have therefore signified to you , that you may write to him , and receive from him s Communicatory ●etters : but as for this [ Paul ] let him write to Artemas , if he pleases , and let the followers of Artemas , hold Communion with him . t And let these things be here by us inserted . * Paul therefore having been devested of his Bishoprick , and being also fallen from the orthodox Faith , Domnus ( as is aforesaid ) succeeded in the Government of the Church of Antioch ; But u Paul being by no means willing to quit the Possession of the * Church ; an address was made to Aurelianus the Emperour , who most justly determined concerning this business ; giving command that the Pallace should be resigned to whom the Bishops of the Christian Religion in Italy and Rome should assign it by their Letters . Thus therefore the aforementioned Paul , was with the greatest disgrace thrust out of the Church by the secular power . Thus indeed was Aurelian affected towards us at that time ; But in the following part of his Empire his mind towards us being altered , he was induced by the advice of some men to raise a Persecution against us . Much discourse there was every where concerning it : but the divine vengeance assaulted him , ( being now ready , and as I may say , almost subscribing the Edicts against us , ) [ repressing ] his design , and binding him ( as it were ) by the armes ; making it evidently apparent to all men that the readiness of the Princes of this world [ to persecute us ] can never prevail against the Churches of Christ , unless the invincible hand of God in his divine and celestial judgment , permits it to be done for our chastisement and amendment , at those times in which he judgeth it most seasonable . Moreover , Probus succeeds Aurelian , having Reigned six years . And after he had held the Empire the like number of years , Carus together with his Sons , Carinus and Numerianus , succeed him . Again , these having not lived three full yeares , the Empire falls to Diocletian and those who were adopted with him . In whose times the Persecution against us was accomplished , and at the same time with it was the demolishing of the Churches : but a little before this , died Dionysius , after he had governed the See of Rome nine years , and Felix succeeded him . CHAP. XXXI . Concerning the heterodox and corrupt opinion of the Manichees which sprang up at this time . AT the same time that mad-man , ( truly called a Manes ) who gave denomination to that furious Heresie , was armed with madness ; Satan himself that Adversary of God , having produced him for the destruction of many men . This person was barbarous in his whole course of life , in his very discourse and manners , he was as to his disposition devilish and mad : he undertook what was agreeable hereto , and attempted to feign himself to be Christ. Sometimes he declared himself to be the * Paraclete , and the very holy Spirit , being also besides his madness puft up with pride : at other times , as if he were Christ , he elected twelve disciples to be Colleagues of his new-formed opinion : Moreover , when he had patched up a Collection of false and Atheistical opinions , gathered out of various Heresies which were long since extinct , he poured them , like some deadly poison , out of Persia into b our Countrey . Hence came that impious name of the c Manichees , which at this time abounds in many places ; such therefore was the original of this d forged doctrine , which sprang up in the times before mentioned . CHAP. XXXII . Concerning those Ecclesiastick men who were famous even in our Age , and which of them lived till the demolishing of the Churches . AT this time Eutychianus succeeded Felix , who had been Bishop of the Church of Rome five years . And a he , having not lived full ten months , leaves the dignity to Caius , who lived in our Age : when he had presided there about fifteen years , Marcellinus was ordained his successour ; whom the Persecution overtook : At this time Timaeus succeeded Domnus in the Government of the Church of Antioch : After him Cyril succeeded in our memory . In his time we knew one b Dorotheus , who then had the dignity of Presbyter in the Church of Antioch , a very learned man : he was very studious in the sacred Scriptures , and used so great sedulity in attaining the Hebrew tongue , that he could read the Scriptures in Hebrew with great skillfullness : he was a person that had been c excellently well educated , and was not unexperienced in the Grecian Literature : but he was by nature an Eunuch , having been so from his very birth . The Emperour for this reason , ( it being for example a thing which was wonderful , ) took him into his favour , and advanced him to the Office of overseeing the Purple Dy-house at Tyre : we have heard this person expound the holy Scriptures in the Church indifferently well : But after Cyrillus , Tyrannus succeeded in the Bishoprick of the Church of Antioch ; in whose time the destroying of the Churches was very violent : After Socrates , Eusebius Governed the See of Laodicea , who was born at the City of Alexandria ; the cause of his removal [ out of his own Countrey ] was the controversie about Paul : Upon which account coming into Syria , he was detained from returning home by those persons who in that place diligently busied themselves about celestial matters ; he was in our memory a most amiable ornament of Religion ; as we may easily understand from the words of Dionysius before quoted : d Anatolius was ordained his successour , a good man ( as the saying is ) succeeding a good man. He also was an Alexandrian by birth ; for eloquence , Grecian Literature and Philosophy , he was acknowledged the chiefest of the most eminent men in our age ; for he had arrived to a perfection in Arithmetick , Geometry , Astronomy , Logick , Physical Contemplations , and Rhetorick . Upon which account ( as report says ) he was intreated by the Citizens of Alexandria to set up a School there of the e Aristotelick Order [ of Philosophers : ] They relate indeed many other famous acts of his in the Siege of the f Bruchium at Alexandria : for by an universal consent he was dignified with the chiefe●● place of preheminence and authority amongst the magistracy of that City : but for instance I will here mention onely this Act of his . There being ( as they say ) a great scarcity of Corn amongst the besieged , ( in so much that the famine was more intolerable to them then the enemies without ; ) this afore-mentioned Anatolius being there , made this provision [ for their relief : ] the one g part of the City being confederates with the Roman Army , and upon that account not besieged ; Anatolius sendeth to Eusebius ( for as yet he was there , this happening before his removal into Syria , ) who was amongst them that were not besieged , and had gotten great repute , and a famous name even with the Roman General , to inform him of [ the number ] of those that died by the famine in the siege . Eusebius understanding this , petitioned the Roman General as for the highest favour , that safety might be granted to those who would desert the enemy : having obtained his request , he made it known to Anatolius ; who , having forthwith received the [ General 's ] promise , called together the Senate of Alexandria , and at first entreated them all to enter into an amicable friendship with the Romans . But when he perceived them to be exasperated at that his proposal , but ( says he ) I suppose you would not contradict me in this , should I counsel you to send out of the gates all persons which are superfluous , and of whom we have no use at all , to wit , old women , children , and old men , and let them go whither they will : for why should we to no purpose retain them with us , who are even dying ? Why do we destroy them with famine , who are disabled and maimed in their bodies ? We ought to feed onely men , and those that are young and strong , and to h distribute necessary corn to such as are fit to defend the City : When by such arguments as these he had prevalled with the Senate , rising up he gave his vote first : that all those who were not fit for service of what Sex soever , whether men , or women , should quit the City ; for should they continue with them , and being wholly useless tarry in the City , there could be no hopes of safety ; but they would be destroyed by the famine . All the rest of the Senate having approved of his proposal , he saved almost all the besieged . First he provided that those of our Religion , then that others of all Ages throughout the City , ( not those onely to whom the Senate had given licence ; but a great many others under pretence hereof ) should make their escape secretly ; who being disguised in womens habit , went in the night out of the gates by his procurement , and fled to the Roman Army ; where Eusebius ▪ receiving them all , like a Father and Physician , refreshed them , who had been afflicted with a i tedious siege , with all imaginable care , and methods of cure . The Church of Laodicea was honoured with two such Pastours as these by the divine providence , one succeeding the other , [ for ] after the war aforesaid was ended , they both removed from Alexandria into [ Syria . ] Indeed Anatolius did not write many books : but so many [ works of his ] came to our hand● , that from them we may perceive both his eloquence and his great learning ; especially from those [ Canons ] of his in which he gives us his opinion concerning Easter : Out of which it may be requisite to make mention of these words in this place . k Excerptions out of Anatolius's Canons concerning Easter . l You have therefore in the first year the New-moon of the first moneth , ( which is the beginning of the circle of nineteen years ; ) according to the Aegyptian account on the 26 day of the moneth Phamenoth ; but according to the Macedonian computation of moneths , on the 22 day of the moneth Dystrus ; and as the Romans phrase it , before the 11 th of the Calends of April : On the aforesaid 26 day of the moneth Phamenoth the Sun is found not onely to have entered the first segment [ of the Zodiack , ] but is then going the fourth day in it : They usually call this segment , the first Dodecatemorion , the Aequinox , the beginning of moneths , the head of the Cycle , and the m original of the course of the Planets . The segment next before this they commonly call the end of the moneths , and the twelfth segment , the last Dodecatemorion , and the term of the circuit of the Planets : Wherefore we affirm that they who place the first moneth in this segment , and take the 14 th day n from it to be the feast of Easter , are , as it happens , in no small mistake . Neither is this our opinion ; but it was known to the antient Jews even before Christ's [ coming ; ] and it was also in an especial manner observed by them ; which may be understood from the words of Philo , Josephus , and Musaeus . And not from the words of these persons onely , but from them who were antienter then they ; to wit , from the two o Agathobulus's , who were sirnamed the Masters : and also from the p famous Aristobulus , who was one of the Seventy , that at the request of Ptolom●us Philadelphus and his father , translated the Sacred and divine Scriptures of the Hebrews , and Dedicated his Expositions on Moses's Law to the same Kings . These Authours in their solutions of the Questions upon Exodus , say that all ought to sacrifice the Passover together after the vernal Aequinox , in the middle of the first moneth . Now this happens when the Sun goes through the first part of the Solar Circle , or ( as some of them terme it ) the Zodiack : but Aristobulus addeth , that not onely the Sun , but the Moon also must of necessity pass through the Aequinoctial segment on the feast of the Passover : for whereas there are two Aequinoctial segments , the one called the vernal ; the other the Autumnal ; and they diametrically opposite the one to the other ; and whereas the feast of the Passover is granted to be on the 14 day at evening , the Moon shall be diametrically opposite to the Sun , as we may see it is in full Moons . Wherefore the Sun will be in the vernal Aequinoctial segment ; and the Moon will necessarily be in the Autumnal Aequinoctial segment . I know they have said a great deal more ; ( part whereof is probable , and part concluded from most certain demonstrations ; ) by which they endeavour to make it evident , that the feast of the Passover , and that of unleavened bread must always be celebrated after the Aequinox . But I omit the requiring such abundance of demonstrations from them , off whom the Veil of the Mosaisck Law is taken : and by whom ( the face being now uncovered ) may be seen as in a glass for the future , both Christ himself , Christ's doctrines , and his sufferings . Now , that the first moneth amongst the Hebrews does begin about the Aequinox , the precepts in the q Book of Enoch are sufficient evidences . The same Anatolius has left us Institutions of * Arithmetick in ten entire books , as also several other evidences of his diligence about , and great experience in , the holy Scriptures ; Theotecnus Bishop of Caesarea in Palestine first ordained him Bishop by imposition of hands , providing him to be his successour in his own Church . And indeed for some small time they both r presided over that Church together . But the Synod against Paul being convened at Antioch , f he going through the City of Laodicea [ towards that Synod ] was there detained by the brethren , Eusebius being then dead : After the death of Anatolius , Stephen is ordained Bishop of that Church , being the last before the Persecution . He was indeed admired by many for his eloquence , Philosophy , and his other Grecian learning : but he was not t so well affected towards the true faith [ of Christ , ] as the time of the following Persecution afterwards demonstrated ; which manifestly declared him to be a dissembler , fearful and cowardous , rather then a true Philosopher : but after this the affairs of that Church did not forthwith run to decay ; For Theodotus u Ordained Bishop of that Church by God himself the preserver of all things ▪ immediately restored all things to their former splendour : He was a person who in deeds verified his own name , and made a true representation of the Episcopal Office ; he was of all men the most eminent for his skill in Physick and in curing of the body . And there was no man his equal for healing of souls ; for humanity , sincerity of mind , commiseration , and diligence in helping those who wanted his assistance : he was also incomparably well exercised in divine learning . Such a person was this Theodotus . Agapius succeedeth Theotecnus , who had governed the Bishoprick of Caesarea in Palestine with great care . Who , we know , was very laborious , and most sincerely sollicitous for the good of the people over whom he presided ; and with a liberal hand relieved all , most especially the indigent : In this man's times we knew Pamphilus ( a most Eloquent man , and a true Philosopher in the practises of his life ) honoured with a Presbytership of that Church . To declare what a person this man was , and whence descended , would be a copious subject . But all things relating to his life , the † School he founded ; the conflicts which during the time of Persecution he underwent in several confessions , and lastly the crown of Martyrdom with which he was encircled , we have fully declared in a x peculiar work . Indeed this Pamphilus was the most admirable person of all that lived here . y Amongst those men who lived nearest to our times , we knew these to be most eminent , Pierius one of the Presbyters of Alexandria ; And z Meletius Bishop of the Churches in Pontus : Pierius was egregiously esteemed for his [ voluntary ] poverty , and his Philosophick literature : he was also a man singularly exercised in Contemplations upon the Scriptures , expositions , and publick discourses in the Church : and Meletius ( whom the learned called the a Honey of Attica ) was such a man as one would describe to be most accomplished with all sorts of learning . The powerfulness of his eloquence cannot worthily be admired . But , should any one say that he had this faculty by nature , [ we answer , ] who could excell him in his knowledge in many other Arts and Sciences , and in his various sorts of literature ? Certainly , should any person have made tryal of him , he would have affirmed that he was a man most acute in all Sciences which have a dependence on reason ; and also most eloquent : The virtue and piety of his life was also correspondent to these his accomplishments . In the time of the persecution we knew this man , when he absconded for the space of seven years compleat in the regions of Palestine . After Hymenaeus Bishop of Jerusalem , a little before mentioned , Zambdas entred upon the Government of that Church ; who dying not long after , Hermon , the last of the Bishops before the Persecution in our Age , succeeded in the Apostolick Chair , b which is preserved there even to this day . Theonas succeedeth Maximus in the Bishoprick of Alexandria , who had been Bishop there eighteen years , since Dionysius's death . In his days Achillas , who at the same time with Pierius was honoured with a Presbytership , was very famous [ at Alexandria ] who was entrusted with the care of the * Catechetick School . He in his actions exhibited a most excellent example ( inferiour to none ) of a more sublime Philosophy , and a genuine pattern of an Evangelick converse . After Theonas had born the Episcopal Office nineteen years , Peter succeeded in the Episcopate of Alexandria . He also was esteemed a person very eminent in his function , which he bore twelve years compleat . Having presided over the Church almost three of those twelve years , before the Persecution , he past the rest of his time in a more strict and c ascetick course of life ; but continued to be apparently solicitous for the publick utility of the Churches . Upon which account being beheaded in the ninth year of the Persecution , he was adorned with a crown of Martyrdom . But having here terminated the History of the succession of Bishops from our Saviour's Nativity , to the demolishing of the Churches ; which [ History ] comprehendeth the space of d three hundred and five years ; in the subsequent [ Books ] we will record the conflicts of those , who in our Age couragiously fought for Religion , how many and how great they were , and leave them for the information of succeeding Ages . THE EIGHTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . The PREFACE . HAving comprized the successions of the Apostles in Seven entire Books , in this Eighth we have thought it requisite to set forth the Affaires of our own Age , ( which deserve no trivial description , ) being a matter most necessary to be derived down to the knowledge of posterity . And our relation shall take its beginning from hence . CHAP. I. Concerning those things which preceded the Persecution in our days . a HOW great and what manner of glory and freedom the doctrine concerning the adoration of the supream God , declared unto mankind by Christ , was dignified with amongst all men , Graecians as well as Barbarians , before the persecution in our times ; 't is beyond our abilities deservedly to declare : but the favours of the Emperours towards those of our Religion may be an evidence hereof ; whom they entrusted with the Governments of Provinces , freeing them from their fears of b sacrificing , out of the abudant kindness they reserved for our Religion . What need we mention those who were conversant in the Imperial palaces ? Or the Emperours themselves ? Who permitted their domesticks , together with their c wives , children and servants , freely and openly to make profession of their Religion by their words and practises , even before their own faces , and in a manner suffered them to boast of their fearlesness and freedom in professing their faith . Whom also they had an high esteem for , and accounted them more acceptable than the rest of their attendants . Such a one was that d Dorotheus , a person who of all men declar'd the heartiest affection too and fidelity in their service , upon which account he was more highly valued by them than the Magistrates and most honourable Governours of the Provinces : to whom we will adde the most renowned Gorgonius ; and as many others as arrived to the same degree of honour with them upon account of the word of God. The same affection , observancy , and eminent favour you might see voutsafed to the Prelates of every Church , as well by all e private persons as Governours of Provinces . But now , how should any one be able to describe those numerous f congregations ; their multitudes , who throughout every City flock't [ to embrace the faith of Christ ; ] and those famous assemblies [ of the people ] in the Churches ? For which reason they were no longer contented with the old Edifices , but erected spatious Churches from the very foundations throughout all the Cities . These [ prosperous successes , ] increasing in process of time , and being daily augmented with a growth and greatness , no envy could put a stop to ; neither was any evil spirit able to bewitch them , nor could the treacheries of men prohibit them , as long as the divine and celestial hand [ of God ] covered and guarded his people , continuing to be worthy of its [ protection . ] But , after the affairs of our age were through too much liberty changed into looseness and sloth ; when some began to envy and revile others , and we were in a manner at wars amongst our selves , [ wounding ] one another with words as it were with arms and spears ; when Prelates dashed against Prelates , and the people raised factions against the people ; and when unspeakable hypocrifie and dissimulation had arrived to the height of mischief , then did the divine vengeance , as it takes delight to do , gently begin to visit us ( the multitudes [ of the faithful ] as yet meeting in their assemblies ) by degrees and with moderation ; the persecution being first begun with those brethren who bore arms . But when we became insensible , and entertained not the least thought of propitiating and appeasing the Deity ; but , like some Atheistical persons , supposing our affairs to be managed regardlesly and without any inspection , we added impieties to impieties : when they , who seemed our pastours , rejecting the sanctions of Religion , were inflamed with mutual contentions , studying nothing else but the augmenting of strifes , menaces , emulation , envy , and mutual hatred , and g greedily challenging to themselves the preeminence , as if it were a dominion : then forthwith ( according to the expression uttered by Jeremiah ) * the Lord covered the daughter of Zion with a cloud in his anger , and cast down from heaven unto the earth the beauty of Israel , and remembred not his footstool in the day of his anger : The Lord hath drowned all the beauty of Israel , and thrown down all his strong holds . And , as it is predicted in the Psalms , † He hath made void the covenant of his servant , and profaned his sanctity in the earth , to wit , by the destruction of the Churches . He hath broken down all his hedges , he hath made his strong holds fear . All the multitudes of the people that pass by the way spoil him ; and further , he is a reproach to his neighbours . For he hath exalted the right hand of his enemies , and hath turned away the edge of his sword , and hath not assisted him in the war. But he hath put an end to his purification , and hath broken his throne by casting it to the ground . The days of his life hath he shortned , and lastly covered him with ignominy . CHAP. II. Concerning the Ruine of the Churches . ALL these [ predictions ] were a fully compleated in our times , when with our own eyes we saw both the houses of prayer thrown down to the ground , even to their very foundations , and also the divine and sacred Scriptures committed to the fire in the midst of the Forum . [ When we beheld ] some pastours of the Churches basely hiding themselves , some in one place , some in another ; others of them ignominiously apprehended , and exposed to the scorn of their enemies . When also , according to another prophetick expression * contempt was poured upon Princes , and he caused them to wander in the wilderness where there was no way . But 't is not our [ design ] to describe those sad calamities which in conclusion befell them : for it is unfit for us to record their mutual dissentions and folly before the persecution . Wherefore we will relate no more concerning them , than whereby we may justifie the divine vengeance . We will not proceed therefore to mention those who were b tryed by the persecution , nor those who wholly made shipwrack of their salvation , and were voluntarily precipitated into the gulfs of the deep : but we will in general insert such passages onely into this our History , as may in the first place be profitable to our own selves , and in the next to posterity . From hence then we will begin briefly to describe the sacred combars of those who were Martyrs for the divine Religion . c It was the nineteenth year of Diocletians Empire , in the moneth d Dystrus , ( which the Romans call March , ) when ( the festival of the salutiferous passion e approaching ) the Imperial Edicts were proposed in all places , giving command that the Churches should be totally destroyed , and the Scriptures consumed by fire ; and declaring that those who were elevated to any degree of honour should be rendred infamous ; and f those that were private persons , if they persisted in a resolution of retaining the profession of Christianity , should be deprived of their liberty : such was the first Edict against us . But not long after , other Rescripts arrived ; by which command was given , that all the Prelates of the Churches every where should first be put into bonds , and afterwards compelled to sacrifice by all ways imaginable . CHAP. III. Concerning the various sorts of combats which [ the Martyrs ] underwent in the time of the Persecution . FOrthwith therefore many Prelates of Churches , having eudured most severe torments with great alacrity of mind , exhibited spectacles of most illustrious combats . Many others being prepossessed with a faintness of mind by reason of their fear , were immediately discouraged at the first attack made against them . Every one of the residue had their courses in various kinds of tortures . One was scourged all over his body with whips : another was rack't with tortures , and had his flesh scraped off with tormenting irons that were intolerable . Under which [ torments ] some made a lamentable conclusion of their lives ; but others accomplished their combat after another manner . One , being forcibly thrust forward by others , and constrained to approach their impure and most nefarious sacrifices , was let goe as if he had sacrificed , although he really did not . Another ( when he had neither approacht [ the Altar , ] nor toucht any thing that was execrable , yet because others said he had sacrificed ) silently bore that calumny , and went his way . A third was taken up on their shoulders half dead , and cast forth as if he had been really so : a fourth lying upon the ground , was drawn a great way by the feet , and then accounted amongst them who had done sacrifice . One cried out , and with a loud voice attested , that he denyed to sacrifice : another exclaimed that he was a Christian , adorning himself with the confession of that salutary appellation . A third affirmed that he neither had , nor ever would sacrifice . But these being struck on the mouth by the Souldiers with their fists ▪ ( a great company of whom were placed there as a Guard ) filenced , and a beaten on the face and cheeks , were by force thrust out . So highly did these enemies of piety every way esteem their being thought to have perfected what they desired ▪ But these [ proceedings ] against the holy Martyrs did in no wise prove successful to them : whose [ admirable courage ] should we undertake accurately to set forth , what expressions would be sufficient to compose such a Narrative ? CHAP. IV. Concerning God's illustrious Martyrs ; how they fill'd the world with their fame , having been adorned with divers crowns [ of Martyrdom ] for Religion . FOr who should be able to make a relation of those infinite numbers [ of Martyrs ] who demonstrated an admirable alacrity of mind for the worship of the supream God ; not onely from that time the persecution was raised against all the [ Christians , ] but long before , when the times were calm and serene ? For some time since , when the [ Devil , ] a who hath received power over this world , was first rouzed as it were out of a profound sleep , and as yet made his attempts against the Churches in a secret and occult manner , after that interval which followed the perfecution under Decius and Valerian : ( for he would not set upon us closely and with an open War ; but as yet made tryal onely of those who were engaged in the Milice ; for he supposed the rest would easily be vanquished , could he first overcome them : ) Then [ I say ] you might have seen very many of those who were Souldiers most willingly embracing a private life , rather than they would renounce the worship of the Creator of all things . For when the [ Roman ] b General ( who he was it matters not ) first set upon persecuting the Christian Souldiers , and began * to take a strict view of , and purge those that belonged to the army ; permitting them freely to choose , whether by obeying they would enjoy that degree of honour they were arrived to , or on the contrary be deprived of it , if they refused to comply with the [ Emperours ] commands : innumerable Souldiers of the Kingdom of Christ , without all delay or hesitancy , preferred their confession of him , before the apparent glory and prosperity they were possest of . Some few of which ( one or two ) procured not onely the loss of their preferment , but death also for their pious and resolute stedfastness : * the framer of the conspiracy [ against our Religion ] being at that time moderate , and presumed to proceed to shed the bloud but of very few : the multitude of believers ( 't is likely ) terrified him , and made him afraid as yet to enter into an open War against them all . But when he prepared himself more manifestly for an engagement , it is impossible to relate how many and eminent Martyrs of Christ were visible to the inhabitants of all Cities and Countries . CHAP. V. Concerning what was done at Nicomedia . IMmediately therefore , upon the publishing of the Edict at Nicomedia against the Churches , a one who was no obscure person , but eminently illustrious for secular honour and esteem , moved with a divine zeal , and incited by an ardent faith , took down [ the Edict , ] which was fixed up in the most open and publick place [ of the City , ] and b tore it , as being impious and most detestable : [ which he did ] whilest two of the Emperours made their abode in that ▪ City ; one of which was seniour to the rest , and the other held the fourth place in the Empire . But this person , who was the first of the inhabitants of that City which appeared thus eminent and zealous , having suffered such punishments , as were thought meet to be inflicted on him for such a bold act , persevered in an undisturbedness and tranquility of mind to his very last gasp . CHAP. VI. Concerning those who were conversant in the Imperial Palaces . BUt that time produced these divine and glorious Martyrs , ( which excelled all that ever were celebrated as admirable and famous for their courage , both among Grecians and Barbarians , ) Dorotheus , and the other boys that were of the Bed-chamber to the Emperours . Who although they were accounted worthy of the highest station of honour by their masters , and were no less beloved by them than if they had been their own sons ; yet they supposed the reproaches and tortures for Religion , and those various sorts of deaths devised for them , to be really of greater value than the glory and pleasure of this life . We will here relate what an exit one of them made , and leave the Readers to conjecture from him what befell the rest . In the forementioned City , one of them was publickly brought forth before the foresaid Emperours ; and commanded to sacrifice , which when he refused to do , 't was ordered he should be stript and hoisted up on high , and that his whole body should be lacerated with stripes , until he should yield , though against his will , to do what he was commanded : but when he continued immoveable after his suffering such tortures as these , they mixed salt and vinegar together , and poured it ( his bones being now laid bare ) upon the putrified parts of his body . When he had undergone these tortures also , then fire and a gridiron was brought forth ▪ and the remains of his body were laid on [ and broiled , ] like flesh dressed to be eaten ; not all at one time , but by little and little , that he might not end his life too soon : neither were those persons who laid him on the fire , permitted to leave him , till after so great [ tortures , ] he should give his consent to perform what he was commanded . But , having constantly persevered in his resolution , and gotten the victory , he expired under his very tortures . Such was the Martyrdom of one of those boys who were of the Bed-chamber to the Emperours ; being truly worthy of his name : for he was called a Peter . The [ Martyrdom ] of the rest , although not at all inferiour to this , yet shall be omitted , least our discourse should be too tedious . Thus much onely we will relate , that Dorotheus and Gorgonius ( together with many others that were attendants at the Imperial palace ) after various combats , having finished their lives by being strangled , obtained the rewards of a divine victory . At the same time Anthimus , the then Bishop of the Church of Nicomedia , was beheaded for the testimony of Christ. With whom was joyned a great multitude of Martyrs . For in those days , by what accident I know not , there happened a b fire in the Imperial palace at Nicomedia . Which being laid to our charge as the Authours thereof , by a report grounded on a false suspicion ; all sorts of persons that were the worshippers of God in that [ City ] were destroyed by heaps , some with the sword , and others by fire . At which time , report says , both men and women , excited by a divine and unspeakable alacrity , leapt into the fiery pile . The executioners also , having bound another great company in Boats , cast them into the abysses of the Sea. Moreover , the bodies of those who were of the Bed-chamber to the Emperours , having been interred with decent funeral obsequies , they who were accounted their masters , supposed it requisite to dig up again , and cast them into the Sea ; least some ( as they thought ) should look upon them as Gods , and worship them [ in after ages , ] should they be let alone to rest in their graves . Such were the exploits performed at Nicomedia in the beginning of the persecution . But not long after , when some attempted to possess themselves of the Empire in the region called c Melitina , and others in d Syria : an Imperial Edict arrived , [ commanding ] that all the Governours of Churches every where should be bound and imprisoned . The sight of what was done after that , no expressions are sufficient to describe : when infinite multitudes were every where committed to custody ; and the prisons in all places , which in former times had been provided for murderers and robbers of the dead , were then filled with Bishops , Priests , Deacons , Readers and Exorcists : insomuch that there was now no place left therein for those who had been condemned for their crimes . Again , when e another Edict followed the former , wherein it was commanded that those who were imprisoned , if they would offer sacrifice , should have their liberty to goe whither they pleased : but if they refused should be cruciated with a thousand tortures : the multitudes of martyrs in every Province cannot possibly be reckoned up , especially those [ who suffered ] in Africa , Mauritania , Thebais , and Egypt . Out of Egypt some went into other Citys , and Provinces , and were there adorned with glorious Martyrdoms . CHAP. VII . Concerning those Egyptians [ who suffered ] in Phoenicia . SOme of them , we knew , were famous [ for their Martyrdoms ] in Palestine ; and others in Tyre a City of Phoenicia . Whom any one that had seen , could not but have been astonished at their innumerable stripes ; at the courage and constancy of those truly a admirable champions of piety in suffering them ; at their combat with wild beasts , accustomed to devour the bloud of mankind , which immediately followed their tortures with scourges ; at their encounters in that combat with Leopards , * huge wild bears , fierce wild bores , and bulls , which were incited against them with fire and red hot iron ; and lastly at the admirable patience of those couragious [ Martyrs ] in enduring [ the Assaults ] of each of those wild beasts . We our selves were present at the performance of these things , when we saw the divine power of our Saviour Jesus Christ ( whom the Martyrs then bore witness of ) present , and evidently manifesting it self to the Martyrs : [ for ▪ ] those ravenous beasts for a long time dared not to touch or approach the bodies of these [ Martyrs ] beloved by God. But they turned their fury upon others , to wit , those that were b infidells , who instigated and provoked them : but the sacred champions onely , who stood naked and by the motions of their hands irritated them against themselves , ( for this they were enjoyned to do , ) they did not so much as touch . Sometimes indeed they assailed them ; but , as it were by some divine power , they were stopt , and retired back again : which hapning for ▪ a long time together , gave occasion of no small admiration to the spectatours ; so that because the first beast performed not its assault , a second and a third was let loose upon one and the same Martyr : you would have admired the intrepid stedfastness of those sacred persons at the sight of all this , and that firm and immoveable fortitude of mind , which was in young and tender bodies : for you might have seen a youth , who had not yet compleated the twentieth year of his age , standing still without being bound ; and ( having stretcht forth his hands , in form of a Cross , ) in an undisturbed and fearless temper of mind contending with the greatest earnestness in prayers to the divine Majesty , in no wise receding , or removing from the place he stood on ; when the Bears and the Leopards , breathing forth rage and death , almost toucht his very flesh with their jaws . But their mouths were ( after what manner I know not ) bound fast as it were by a divine and unspeakable power , and they ran backward again . After such a manner as this did this person behave himself . Again , you might have seen others ( for they were in all five in number ) cast to an enrag'd Bull , who tore some of the Infidels that approacht him , tossing them into the air with his horns , and leaving them to be taken up half dead . But when he should have assailed the sacred Martyrs onely with rage and menaces , he could not approach them ; but stamping on the ground with his feet , tossing his horns this way and that way , and breathing forth rage and menaces by reason of his being irritated with red hot irons , he was notwithstanding drawn backward by the assistance of divine providence . When therefore none of them was at all hurt by him , they let loose other wild beasts upon them . In fine , after these various and horrid assaults of the wild beasts ; they were all e killed with the sword , and , instead of being buried in the earth , were committed to the surges of the Sea. CHAP. VIII . Concerning those who [ suffered ] in Egypt . SUch was the combat of those Egyptians , who gloriously fought for Religion at Tyre : those [ Egyptians ] also may be deservedly accounted admirable , who suffered Martyrdom in their own country . Where infinite numbers of men ( together with women and children ) contemning this temporal life in respect of our Saviours doctrine , underwent various sorts of death . Some of whom , after their flesh had been torn off with torturing irons , after they had been rackt , most cruelly scourged , and [ undergone ] infinite other tortures , of different sorts and horrible to be heard , were committed to the fire : others were drowned in the Sea. Othersome chearfully offered their heads to be cut off by the Executioners : some died under their tortures : others were destroyed by famine . Again , others were crucified ; some of them according to the usual manner of crucifying malefactours , but others after a more cruel manner , being nailed to the Cross with their heads downwards ; and kept alive , until they died by famine on the very Crosses . CHAP. IX . Concerning those [ who suffered ] at Thebais . BUT the pains and tortures , which the Martyrs underwent at Thebais , surmount all relation ; who were torn all over their bodies , untill they expired , with [ sharp ] shells instead of torturing irons . Women were tied by one of their feet , and drawn up on high into the air , with their heads downwards , by certain machines ; and their bodies being naked and wholly uncovered , were made a most detestable , most cruel , and inhumane spectacle to all that lookt upon them . Again , others being bound to trees and boughs , were killed : For by certain engines they drew together the [ two ] strongest boughs , and having fastned the Martyrs legs to each of them , they suffered the boughs to return into their natural site , designing [ thereby ] to pull asunder their members , against whom they had invented these [ ways of death : ] And all these things were performed , not for a few days , or during some short time , but continued for the space of whole years : sometimes no more than ten , at other times above twenty in number , were destroyed : sometimes not less then thirty ; at others neer sixty ; and again , at another time , an hundred men , together with very small children and women , were killed in one day , being condemned to various and interchangeable sorts of punishments . We also our selves , being a conversant in those places , saw very many [ destroyed ] together in one day ; whereof some were beheaded ; and others underwent the punishment of fire . Insomuch that the Executioners sword became blunt , and being rendred unfit for use , was broken ; and the Executioners themselves being tired , succeeded one another by turns . At which time also we beheld a most admirable ardour of mind , and a truly divine strength and alacrity in those who believed in the Christ of God. For no sooner was sentence pronounced against the first , but others ran hastily from some other place before the Judges tribunal , and confest themselves to be Christians . They regarded not dangers , nor those various sorts of tortures ; but with an undisturbed fearlesness made a bold confession of the worship of the supream God ; and with joy , laughter and delight received their last sentence of death ; in such sort that they sang , and to the very time of their expiration shouted forth hymns and thanksgivings in praise of God the maker of all things : such admirable persons were these . But these in a most especial manner deserved the greatest admiration , who [ although ] eminent for riches , nobility , glory , eloquence and Philosophy ; yet preferred the true Religion , and the faith in our Lord and Saviour Jesus Christ before all these . Of this sort was Philoromus ; a person that bore no ordinary office , was the Emperours b Rationalist at Alexandria ; who together with his dignity and Roman honour , being attended with a guard of Souldiers , did daily exercise a judiciary power . Phileas also , Bishop of the Church of the Thmuitae ; a person eminent for his discharge of the publick Offices and places of Magistracy in his own country ; and famous for his Philosophick studies . These two persons ( although they were intreated by very many of their relations and friends , and moreover by c personages of honour , yea notwithstanding the d Judge himself besought them to take pitty on themselves , and have compassion on their wives and children , yet ) could in no wise be induced by such persons as these , that ( out of a desire to preserve their own lives ) they should contemn the laws [ made ] concerning the confession and renunciation of our Saviour . But having stoutly bore up against all the menaces and contumelies of the Judge , with a manly and Philosophick mind , or rather with a pious and religious heart , they were both beheaded . CHAP. X. a The written informations of Phileas the Martyr concerning what was done at Alexandria . BUT because we have said that Phileas was a person worthy of great esteem for his Graecian literature , let him be produced as a witness for himself ▪ both to demonstrate what a person he was , and also to relate the Martyrdoms which in his time happened at Alexandria , which he will [ declare ] more accurately than we can , in these words : b OUT OF PHILEAS'S EPISTLE TO THE THMUITAE . All these Examples , Prescripts , and good Documents being deposited for us in the divine and sacred Scriptures , the blessed Martyrs , who were conversant amongst us , without any delay manifestly fixed the eye of their mind upon the supream God , and willingly embracing death upon account of piety , they steadfastly adhered to their calling : for they found that our Lord Jesus Christ had been incarnate for us , that he might abolish all manner of sin , and provide us with assistances for our entrance into life eternal . For * he thought it not robbery to be equal with God : but made himself of no reputation , and took the form of a servant : And being found in fashion as a man , he humbled himself unto death , even the death of the Cross. Wherefore the Martyrs ( who were c full of Christ ) zealously affecting the best gifts , endured all manner of sorrow , and all sorts of tortures that could be invented , not onely once , but some of them a second time also . And when the Souldiers that were of the guard endeavoured with much earnestness [ to strike a terrour ] into them , not onely by all manner of menaces in words , but by deeds , they were in no wise discouraged in mind , because * perfect love casteth out fear . Whose fortitude and courage under each torture what words would be sufficient to relate ? For , free leave being granted to all persons that would be injurious towards them , some beat them with clubs , others with rods ; othersome with scourges : again , some scourged them with thongs of leather ; others with ropes : And the spectacle of these tortures was variously enterchanged , and full of malicious cruelty . For some [ of the Martyrs ] having their hands bound behind them , were hung at an d Engin of wood , and every member of their bodies was distended by certain machines . After that , the Tormentours , by command [ of the Judge , ] made use of e iron-nailes to torture them with all over their bodies , which were applied not onely to their sides , as Murtherers are usually tormented , but also to their bellies , their legs , and to their cheeks . Others , being lifted up , were hung by one hand at a * Gallery , the stretching of whose joynts and members was a sharper pain to them than all sorts of tortures . Others were bound face to face to Pillars , their feet not touching the ground ; that so their bonds being strained by the heaviness of their bodies , might with stretching be the closer drawn together : and this they endured not only as long as the Governour talked with them , and was at leisure to hear them ; but almost a whole day together : for when he went away [ to hear ] others , he left f Officers , that were impowred by him , to be watchfull over the former [ Martyrs , ] whether any one of them , being overcome by the sharpness of his tortures , would seem to abandon his resolution . He also commanded they should be g strained with bonds without any commiseration , and afterwards , when they were dead , that they should be thrown on the ground , and drag'd up and down . For they ought not [ he said ] to take the least care of us ; but that all persons should so think of , and behave themselves towards us , as if we were not men . This h second torture ( after they had beaten us with stripes ) our Adversaries invented . There were some also , who after they had been scourged , lay in the i stocks , both their feet being stretched to the fourth hole ; in so much that they were forced to lie in the stocks with their bellies upwards , being unable to stand because of their fresh wounds , caused by the stripes , which they had all over their bodies . Others threw themselves upon the ground , where they lay by reason of the innumerable wounds made by their tortures ; yielding a more miserable spectacle to those that lookt on them , than in the very time of their being tortured ; and bearing in their bodies the various and different sorts of tortures invented for them . These things being thus performed , some [ of the Martyrs ] expired under their tortures , having made the adversary ashamed by their persevering constancy . Others , being half dead , were shut up in prison , where having been sorely afflicted with the smart of their wounds , they ended their lives not many days after . The residue having been refreshed with methods of cure , became more stout and confident by time , and their abode in prison . Therefore , when afterwards command was given , that they should choose , whether by touching the detestable sacrifices they would free themselves from all molestation , and obtain from them an execrable liberty ; or whether , refusing to sacrifice , they would receive the sentence of death : without any delay they chearfully proceeded forth to death . For they well knew what was before prescribed to us by the sacred Scriptures : for * he ( says the word of God ) that sacrificeth to other Gods , shall be utterly destroyed . And again , † Thou shalt have no other Gods , but me . Such were the expressions of [ Phileas ] the Martyr , ( a true Philosopher , and also a sincere lover of God , ) which he sent to the Brethren of his Church , before his last sentence of condemnation , being yet in prison : whereby he informed them both in what condition he was in ; and also exhorted them stifly to retain their piety in Christ after his death , which was now approaching . k But what need we spend many words in relating the conflicts of the divine Martyrs over the whole world ( whose new combats were succeeded by other conflicts that were as new ; ) and especially when as they were assaulted not in an ordinary way , but in an hostile manner ? CHAP. XI . Concerning what was done in Phrygia . FOr at that time some armed Souldiers invested a whole City of Christians , that was very populous , in a Phrygia , and , having set it on fire , burnt the men ( together with the women and children ) whilst they called upon Christ the supream God. The reason hereof was this , the whole body of inhabitants of that City , the b Curator , the c Duumvir , together with all the rest who were of the Magistracy , and all the common people , professing themselves to be Christians , would in no wise obey those that commanded them to sacrifice to Idols . Another person also , by name d Adauctus , ( a man descended from a noble family in Italy , that had obtained a Roman dignity , a person that had passed through all degrees of honour in the Palace of the Emperours , in so much that he had faithfully discharged the Office of e Receiver General , which amongst them is called The f Master of the private Revenue , and that of Rationalist ; besides all this , he was famous for his virtuous performances in Religion , and for his confessions of the Christ of God , ) was adorned with the crown of Martyrdom , having undergone the conflict upon account of Religion , whilst he bore the Office of Rationalist . CHAP. XII . Concerning many other men and women , who suffered Martyrdom in a various and different manner . WHat need is there now of mentioning the rest by name , or of recounting the multitude of men , or delineating the various sorts of tortures [ endured by ] the admirable Martyrs of Christ ? Part whereof were beheaded , as it happened to those in Arabia ; and part were [ killed ] by having their legs broken , as it befell those in Cappadocia . Some , being hung up on high by the feet with their heads downwards , ( a a slow fire having been kindled under them , ) were suffocated with the smoak that ascended from the combustible matter set on fire , so it befell those in Mesopotamia : others had their noses , the tips of their ears , and their hands cut off , and the other members and parts of their bodies were mangled , as it happened at Alexandria . What need is there of renewing the remembrance of what was done at Antioch ? where some were broyled on b Grid-irons set over the fire , not till they were killed , but that their punishment might be prolonged : others were more ready to thrust their right hands into the fire , than to touch the impious sacrifices . Whereof some , avoiding the being put to the test [ whether they would sacrifice , ] before they would be apprehended and fall into the hands of those that laid wait for them , threw ▪ themselves headlong from the tops of high houses , having accounted death to be a gain , because of the malitiousness of the impious . Also , a certain holy woman , ( admirable for her virtuous soul , and [ her comely ] body , eminently famous , beyond all at Antioch , for riches ▪ descent , and reputation , ) had educated two daughters ( virgins that were eminent for beauty , and in the flower of their age ) in the precepts of Religion : when many , moved thereto by envy , used all manner of industry in inquiring out the place where they absconded ; and it being at length understood they lived in a forrein country , they were with ▪ much diligence summoned to Antioch : after the woman knew , that she and her daughters were now incompassed with the Souldiers nets , perceiving her self and daughters reduced to an inextricable state of perill , she exhorted the virgins , expresly declaring to them the mischiess that would befall them from the Souldiers , and that of all evils , ravishment was the most intollerable , the meances whereof it was unlawfull for them to endure even to hear : Moreover , having said , that to yield up their souls to the service of devils , was worse than all sorts of death , and all manner of destruction ; there was but one way ( she declared ) to avoid all these evils , which was to flie to the Lord for refuge . Immediately after these words , having all agreed to embrace the same advice , they adorned their bodies with a decent dress : when they had gone c half their journey , having intreated their guard for a short recess out of the way , and that being granted them , they threw themselves into a River which ran hard by : thus these persons [ drowned ] themselves . At the same City of Antioch , another pair of virgins , in all points divine , and truly Sisters , eminent for descent , splendid as to estate , in the flower of their age , beautifull in body , chast of mind , pious in their conversations , admirable for their industry , ( as if the earth were unable to bear so great [ an ornament , ] ) were , by the command of the worshippers of Demons , cast into the Sea. These things were done amongst those [ at Antioch . ] But 't is horrid to hear the relation of what others suffered in Pontus : some had sharp reeds thrust up the fingers of both their hands from the very tops of their nailes : others had melted l●ad poured upon their backs , even whilst the melted metall boiled , which [ ran down and ] burnt the most d necessary parts of their bodies : again , others without any commiseration endured obscene tortures ( which are unfit to be related ) in their privy members , and bowels ; which those * couragious and just judges invented with much earnestness and labour , demonstrating thereby the acuteness of their wit , as if the very power and strength of wisdom [ consisted in such cruell inventions : ] and striving continually ( as if it had been for rewards in a combat ) to outdo one another in finding out new sorts of tortures . These calamities therefore were not ended , till such time as [ the Judges , ] despairing of making any further addition to these miseries , wearied with slaughters , filled and satiated with the effusion of bloud , betook themselves to the thoughts of clemency and humanity , that in future they might seem to invent no further cruelty against us . For it was unfit ( they said ) to pollute the Cities with the bloud of their inhabitants , and to defame the government of the Emperours ( which was benign and gentle towards all persons ) by so e superlative a cruelty : but that rather it was fit , that the humanity and beneficence of the Imperial authority should be extended to all persons , and that [ the Christians ] should not any longer be punished with death , in regard those of our Religion were exempted from such punishment by the indulgence of the Emperours . At that time therefore f command was given to pluck out the eyes [ of the Christians ] and that they should have one of their legs lamed . For such was their civility towards us , and this seemed to them the most gentle punishment [ that could be inflicted ] on us . In so much that , upon acount of this lenity used by these impious wretches [ towards us , ] it is impossible to give in any further account of the multitudes ( which indeed are altogether innumerable ) both of them who had their right eyes first thrust out with a sword , and after they had been thus prickt out , their [ eye-holes ] were seared with a red-hot iron ; and also of those , who had their left legs ( as far as the bending of their knees ) made useless by being seared with hot irons : after which they were condemned to the brazen mines which were in the Province , not so much for the service they could do , as upon account of the affliction and misery they should [ endure there . ] Besides all these , there were many others , who were assaulted with several sorts of combats , which 't is not possible to give a catalogue of ; for their couragious exploits do surpass all relation . Therefore , the noble Martyrs of Christ , having obtained great renown over the whole world in these [ g combats , ] did both deservedly amaze every where the spectatours of their courage ; and also exhibit in themselves manifest tokens of the truly divine and h inexplicable power of our Saviour . Indeed , the mention of every particular person of them by name , would be very tedious , if not a thing impossible . CHAP. XIII . Concerning those Prelates of the Church who demonstrated the sincerity of the Religion they asserted by [ the effusion ] of their own bloud . NOw , of those Ecclesiastick Prelates , who suffered Martyrdom in the most eminent Cities , the first that must be commemorated in the monuments of the pious , may be Anthimus , a witness of Christs kingdom , Bishop of Nicomedia , who was beheaded in that City . But , of the a Antiochian Martyrs [ we will mention ] Lucianus a Presbyter of that Church , a person most eminent [ for sanctity ] throughout his whole life : he at first made a declaration of the celestiall kingdom of Christ in words , and by an Apologetick oration , at Nicomedia , in the presence of the Emperour ; and afterwards he [ asserted it ] in deeds and reall performances . But the most eminent Martyrs in Phaenice ( which were most acceptable to God , and Pastours of Christ's flock ) were Tyrannio Bishop of the Church at Tyre , and Zenobius a Presbyter at Sidon ; also Silvanus Bishop of the Churches at Emisa . This [ Prelate last named ] being , together with some others , cast as food to the wild-beasts at the very City of Emesa , was received into the number of the Martyrs . Both the other rendred the doctrine of the divine faith famous at Antioch , by their most patient suffering [ of tortures ] untill their deaths ; [ Tyrannio ] the Bishop was drowned in the depths of the Sea ; and Zenobius ( a most incomparable Physitian ) died couragiously under the tortures , which were applied to his sides . Amongst the Martyrs of Palestine , Silvanus Bishop of the Churches at Gaza , was , together with nine and thirty others , beheaded at the mines of brass , which are in Phaeno . Also Peleus and Nilus , Aegyptian Bishops , together with some others , were burnt to death at the same place . Amongst which number we must in no wise omit the mention of Pamphilus the Presbyter , the most admirable person in our age , and the greatest ornament of the Church at Caesarea : whose fortitude and couragious exploits we b will declare at a fit and convenient opportunity . [ Moreover , ] of those who were perfected by a glorious Martyrdom at Alexandria , throughout all Egypt , and Thebais , the first to be mentioned is Peter , Bishop of Alexandria , a most divine teacher of the Christian Religion ; also , Faustus , c Dius , and Ammonius ( perfect Martyrs of Christ ) who were his Presbyters . Besides , Phileas , Hesychius , Pachumius , and Theodorus , Bishops of Churches in Egypt . Moreover , there were many other eminent [ Martyrs ] who have an honourable mention among the Churches that are in those places and Countries . But our [ design ] is not to commit to writing the conflicts of all those who suffered for the worship of God over the whole world , nor yet to give in an accurate relation of every accident that befell them ; but of those rather , who with their own eyes beheld what was done . Moreover , those [ conflicts ] our selves were present at , we will commit to the knowledge of posterity in d another work : But in this present book I will annex to what has been declared a revocation of what had been practised against us , and the accidents that happened from the very beginning of the persecution , which will be most usefull to the Readers . Therefore , before the war [ was denounced ] against us , ( during the time that the Emperours were friendly and peaceable towards us , ) e how great a felicity and plenty of all that is good the Roman Empire was dignified with , what words can be sufficient to declare ? At which time , those , in whose hands the supream power was , having compleated the tenth and twentieth year of their Empire , lead their lives in a firm and continued peace , [ spending the time ] with festivities , publick shews , most splendid banquets , and delights . When their Empire was after this sort enlarged without any manner of impediment , and daily augmented with an increase of greatness , on a sudden they revoked the peace with us , and raised a perfidious war [ against us . ] The f second year of this war was not compleated , when a new and unexpected accident subverted the state of affairs almost throughout the whole [ Roman ] Empire . For , g He that had the precedency amongst the foresaid Emperours , ( having been visited by an unfortunate disease , which drave him into a disordered and mad temper of mind , ) betook himself to a private and Country life , together with that [ Emperour ] who was the next in dignity to him . These affaires were no sooner transacted after this manner , but the whole Roman Empire was h divided into two parts ; which , as it has been recorded , was an accident that never happened before . Within some small interval of time , the Emperour Constantius ( a person of extraordinary mildness throughout his whole life , most favourable to his subjects , and one that had a singular affection for the divine doctrine [ of our Religion , ] ended his life according to the common sanction of nature , leaving his own Son Constantine Emperour and Augustus in his stead . And he was the i first that was deified amongst the [ Romans , ] being after his death vouchsafed all honours due to an Emperour . He was the mildest and most benigne of all the Emperours : and moreover , the onely person of those Princes in our days , that passed over the whole time of his government sutably to his Imperial Majesty : he behaved himself with the greatest graciousness and candour imaginable towards all persons , both in other matters ; and also was in no wise a confederate in the war raised against us , but preserved those worshippers of God , that lived under his government , free from harm and injuries : and , having neither demolished the fabricks of the Churches , nor attempted any other new design against us , he obtained an k honourable and thrice-happy conclusion of his life : being the onely person [ of all the four Emperours ] that ended his life in his Imperial government fortunately and gloriously , [ leaving ] his own Son ( a most prudent and pious Prince ) his successour . Constantinus , Son to this man , being immediately from the very time [ of his fathers death ] proclaimed supream Emperour and Augustus by the Souldiers , ( but long before that by the supream God ) exhibited himself an emulatour of his fathers piety towards our Religion . Such a person was he : afterwards Licinius , by the common suffrage of the Emperours was declared Emperour and Augustus : at which Maximinus was sorely displeased , who untill that time had been honoured onely with the title of Caesar l by all men . He therefore , being a person of a most tyrannical disposition , by violence possest himself of that dignity , and was by himself declared Augustus . About that time [ Maximianus , ] m whom we before manifested to have re-assumed the Empire after his resignation of it , being found to have contrived machinations in order to the death of Constantine , ended his life by a most infamous death : he being the n first , whose Monuments , Statues , and what ever else of that nature has been usually erected in honour of the Emperours , were abolished , upon account of his being a profane and most impious person . CHAP. XIV . Concerning the Morals of those that were the enemies of Religion . MAxentius ( Son to this * man , ) who had possest himself of the government of Rome , at first hypocritically pretended [ himself a professour of ] our faith , that he might thereby please and flatter the people of Rome . Upon this account he commanded his subjects to forbear persecuting the Christians , making a shew of piety , and [ being desirous ] to seem benign , and much more mild than the former Governours . But in his practises he manifested himself not to be such a manner of person , as 't was hoped he would have proved . But , having applied himself to [ the commission of ] all sorts of impious facts , he omitted no manner of action that was impure and libidinous . He committed adulteries and rapes of all sorts . He parted the husbands [ by divorce ] from their lawfull wives , whom ( when he had by uncleanness abused ) he most dishonourably sent back again to their husbands . Nor did he make it his business to be thus injurious towards obscure persons , and those of mean quality , but towards them especially , who were advanced to the highest place of honour in the Senate of Rome ; insulting over the most eminent personages . All persons therefore , both the vulgar , and the Magistrates , as well the honourable , as the obscure , standing in great fear of him , were sorely afflicted with his intollerable tyranny . And although they were quiet , and patiently bore the austere servitude [ they were opprest with ; ] yet none could so avoid the bloudy cruelty of the Tyrant . For , one time , upon a very trivial pretence , he delivered the people of Rome to be slain by his a own guards . And so innumerable multitudes of the Roman people ( not Scythians , nor Barbarians , but his own Citizens ) were killed with spears and all sorts of weapons in the midst of the City . Moreover , 't is impossible to enumerate how many slaughters were made of those that were Senatours , to the end their estates might be seized ; infinite numbers of them being put to death at several times for various crimes framed [ against them . ] At length , as the complement of his impieties , the Tyrant proceeded to [ exercise ] the delusions of Magick Art : sometimes ripping up women great with child ; other whiles searching into the bowells of new-born infants ; he also killed Lyons , and [ performed ] some other horrible rites , to call forth the Daemons , and repell the approaching war. For he most undoubtedly presumed , that by these performances he should . obtain the victory . Whilst this person therefore tyrannized at Rome , 't is impossible to relate what mischievous acts he perpetrated , and [ how miserably ] he enslaved his Subjects : insomuch that they were reduced to such extream penury and want of necessary sustenance , as ( 't is recorded by those of our times ) never happened at Rome , nor any where else . But Maximinus the Tyrant in the Eastern parts , having secretly made a league with Maxentius [ the Tyrant ] at Rome , as being his brother in wickedness , endeavoured to keep himself concealed for a long time . But being at last detected , he suffered condign punishment . It was wonderfull [ to observe ] how near a relation and brother-like affinity in wickedness this man exprest towards the Tyrant at Rome ; or rather , how far he exceeded and surpassed him in the perpetration of nefarious facts . For Inchanters and Magicians were by him promoted to the chiefest places of honour : he was exceeding timorous and superstitious , and a mighty favourer of the impostures about Idols and Daemons : without divinations and responses of Oracles he presumed not to move any thing a nails breadth ( as the saying is . ) Upon which account he imposed a more cruel and sharper persecution upon us , than the former Emperours had done ; commanding that Temples [ to the Gods ] should be erected in every City , and that those places dedicated to their worship , which by length of time were decayed , should with all diligence be repaired . He [ constituted ] priests for the Idols in every place and City ; and over them he appointed a b chief Priest of every Province , any one of those who had most worthily discharged all the publick Offices in the Court [ or Senate ] of the City ; and appointed him a military guard [ consisting of ] a set number of troops . [ In fine , ] he freely bestowed the Governments of Provinces , and chiefest places of preheminence , on all those that were impudent Soothsayers , as being Religious persons , and most acceptable to the Gods. After this , he proceeded to vex and oppress , not one City onely , or Country , but all the Provinces in general that were under his government , with exactions of Gold , Silver , and vast sums of money , with most burthensome c imposts , and with various sorts of forfeitures succeeding one another . Moreover , depriving the rich of their estates laid up for them by their Ancestours , he bestowed a vast treasure and heaps of money on those about him that were his flatterers . Besides , he was given to ebriety and drunkenness in such an high degree , that in his cups he would rave , and be out of his wits ; and in his drunkenness he would command such things to be done , as the next day when sober he would repent of . In sottishness and luxury no man was his equal , exhibiting himself the master of debauchery both to his Princes and to his [ inferiour ] Subjects . He permitted his Souldiers to live effeminate lives , in all manner of deliciousness and intemperance : but he perswaded his Presidents and chief Commanders ( who in a manner were his Colleagues in his Tyranny , ) to break forth into extortion and covetousness towards those under their jurisdiction . What need we relate those libidinous courses , in which this man indulged himself ? or recount their multitudes , which he vitiated by adultery ? For he passed through no City [ in his journey , ] without committing whoredome with women , and ravishing of virgins . Moreover , these [ his practises ] succeeded according to his desire against all persons , the Christians onely excepted ; who , having contemned death , despised that his outragious Tyranny . d For the men ( having endured the fire , the sword , the being * fastned [ to wooden engines ] with nails , the wild beasts , the being drowned in the depths of the Sea , the cutting off their members , the ●earings with hot irons , the pricking and digging out of their eyes , and the being maimed all over their bodies ; and , besides all this , famine , the mines , and bonds ; ) would rather demonstrate their patient sufferance under all [ these tortures ] for religion , than they would forsake the adoration of God , and worship Idols . Again , the women were not less corroborated by the doctrine of the divine word than the men : some of whom underwent the same combats with the men , and obtained rewards of their fortitude equal to them : others , haled away to be rav●shed , were more ready to part with their lives , than expose their bodies to be defiled . Indeed , one onely Christian woman , the most emi●ent and famous of the Alexandrian women , ( when the others had been vitiated by the Tyrant , ) vanquished the dissolute and incontinent mind of Maximinus by her most valiant courage of mind . She was a woman eminent for riches , descent , and learning ; but she preferred chastity before all these . When [ the Tyrant ] had often solicited this woman [ to commit adultery with him , ] he was indeed unable to kill her ( who was prepared to die , ) because his lust was master of his cruelty : but he punished her with exile , and deprived her of her whole estate . Infinite other women , being unable to endure the hearing of the menaces of ravishment , which the Governours of Provinces threatned them with , underwent all sorts of tortures , torments , and capital punishments . But the most admirable person above all these was that woman at Rome , the most noble and truly chastest woman of all those , whom Maxentius ( the Tyrant there , whose practises were like Maximinus's ) attempted to vitiate . For , as soon as she understood that the Ministers , which the Tyrant made use of for the performance of such [ villanies , ] had assaulted her house , ( now she also was a Christian , ) and that her husband , who was Prefect of the City at Rome , had by reason of his fear permitted them to take her and carry her away with them : e having requested that a short [ time ] might be allowed her , as if she would have adorned her body , she went into her Chamber ; and , being alone , f sheathed a sword in her own breast . Expiring immediately hereupon , she left indeed her Co●ps to those that came to conduct her [ to the Tyrant ; ] but by this act of hers ( which resounds more than any voice ) she has manifested to all men that now are , and shall be in future ages , that the courage of the Christians is the onely thing that is inexpugnable , and which cannot be extirpated by death . Such indeed and so great was the fertility of wickedness , produced at one and the same time ; the authours of which were two Tyrants , who had divided the East and West between themselves . And now , what man is he , that , making his researches into the cause of these so great [ calamities ▪ ] will be dubious in affirming the persecution [ raised against us ] to have been [ the originall of all these miseries ? ] Especially , [ when he considers ] that these mighty disturbances [ in the Empire ] were not terminated ; before the Christians had the free and open profession of their Religion restored to them . CHAP. XV. Concerning what happened to the Gentiles . INdeed , throughout the whole a ten years space of the persecution , there was no intermission of mutual conspiracies and intestine wars amongst them : the Sea was impassible to those that made voyages over it . Neither could any persons arrive at any Haven whatsoever , ●ut they must indu●e all sorts of scourges , be tormented , have their sides torn with nails , and be interrogated , by their undergoing all sorts of tortures , whether they came from the Enemies Country : and at last they underwent the punishment of crucifixion , or were burnt to death . Furthermore , they provided shields , breast-plates , darts , speares , and other such like military instruments . Also , galleys , and weapons for a Sea-fight were every where prepared Neither did any person expect any thing else but an incursion of the enemy . After all these [ calamities ] followed a famine and a pestilence ; of which we will give a relation at an opportune place and time . CHAP. XVI . Concerning the change of affaires to a better posture . a SUch were the preparations during the whole time of the persecution ; which by the grace of God wholly ceased in the tenth year ; beginning to be somewhat remiss , after the eighth year . For , after the divine and celestial grace demonstrated [ it self ] in a benigne and propitious inspection over us , then the Governours in our times , even those very Princes who had formerly waged wars against those of our Religion , having most miraculously altered their minds , sounded a retreat : and extinguished the most ardent flame of the persecution by Reseripts favourable towards us , and by most mild Edicts . But , neither was any humane cause , nor ( which some one might conjecture ) was the clemency or humanity of the Emperours , the occasion hereof ; no , 't was far from that . For , from the beginning of the persecution unto that very time , they daily invented more , and more grievous cruelties against us , renewing the tortures [ used ] towards us by divers machines [ made use of ] successively , and in a various manner . But the appa●ent inspection of the divine providence it self , which was now reconciled to its people , pursued the authour of these miseries , and was angry at the b Ring-leader of the wickedness [ committed ] during the whole persecution . For al though these things ought to have come to pass , agreeable to the judgment of the divine [ will , ] yet * Woe ( says the Scripture ) to that man by whom the offence cometh . Therefore , a punishment sent from God seized him ; which , having made its beginning at his very flesh , proceeded even to his soul. For on a sudden an impostume arose upon him c about the midst of the privy parts of his body ; after that , a d Fi●●ula in ano ; both these diseases spread incurably and did eat into his inmost bowels . From them bred an unspeakable multitude of worms , and a most noysome stench proceeded therefrom ; [ for , ] before this disease , the whole mass of flesh upon his body was ( by reason of the abundance of food he devoured ) grown to an immense fatness : which being then putrified , became an intollerable and most horrid spectacle to those that approach't him . Wherefore some of his Physitians , being altogether unable to endure the exceeding noysomeness of the stink [ that came from him , ] were killed : others of them , when they could administer no remedy , ( the whole fabrick of his body being swelled , and past all hopes of a recovery , ) were cruelly slain . CHAP. XVII . Concerning the Retractation of the Emperours . MOreover , whilest he was strugling with these many and great miseries , he began to be sensible of the villanous acts he had performed towards the worshippers of God : * having therefore seriously recollected himself , first he made his confession to the supream God. Then , having called together the a chief Officers of his Palace , he ordered them without any delay to inhibite the persecution of the Christians , and by his decree and Imperial Edict commanded that their Churches should with all expedition be built , wherein they might perform their usual [ solemnities , ] and make supplications [ to God ] for the * Emperour . Therefore , what he had given order for in words being immediately followed by an actual performance , the Imperial Edicts were set forth in every City , containing a revocation of the [ persecution ] against us , according to this form following . EMPEROUR CAESAR GALERIUS VALERIUS MAXIMIANUS , INVICTUS , AUGUSTUS , PONTIFEX MAXIMUS , GERMANICUS MAXIMUS , AEGYPTIACUS MAXIMUS , THEBAÏCUS MAXIMUS , SARMATICUS MAXIMUS the Fifth time ; b PERSICUS MAXIMUS , CARPICUS MAXIMUS the Second time , ARMENICUS MAXIMUS the Sixth time , MEDICUS MAXIMUS , AD●AB●NICUS MAXIMUS , c TRIBUNE OF THE PEOPLE XX. d EMPEROUR XIX . CONSUL VIII . FATHER OF HIS COUNTRY , PROCONSUL . And , EMPEROUR CAESAR FLAVIUS VALERIUS CONSTANTINUS , PIUS , FELIX , INVICTUS , AUGUSTUS : PONTIFEX MAXIMUS , e TRIBUNE OF THE PEOPLE V. EMPEROUR V. CONSUL , FATHER OF HIS COUNTRY , f PROCONSUL . And , EMPEROUR CAESAR VALERIUS LICINIANUS , PIUS , FELIX , INVICTUS , AUGUSTUS ; PONTIFEX MAXIMUS ; TRIBUNE OF THE PEOPLE IV. EMPEROUR III. CONSUL , FATHER OF HIS COUNTRY , PROCONSUL : To the Subjects of their own Provinces , Greeting . Amongst other things which we have constituted for the profit and utility of the Republick , it was our desire in the first place , that all things should be redressed according to the ancient Laws , and publick Ordinances of the Romans . And we earnestly endeavoured to effect this , that the Christians , who had relinquished the Rites and Usages of their Parents , should be reduced to a good mind and intention . For , so great an g arrogancy and unadvisedness has ( by a considerateness as it were ) possest and invaded them , that they would not follow those sanctions of their Ancestours , which even their Parents 't is likely had before Ratified : but according to their own arbitrement , and as each person had a desire , so they would make Laws , and observe them , and assemble various multitudes , of different factions and dissenting about their opinions . Therefore , when we had published such an Edict , as should [ oblige ] them to return to the Rites and Ordinances of their Ancestours ; many of them having been exposed to imminent dangers , and many having been terrified [ with the menaces of punishment , ] underwent various sorts of death . But , when many persisted in this madness , and we perceived they did neither exhibite a due worship to the immortal Gods , nor yet to the God of the Christians ; having a respect to our humanity and that continued usage by which we have been accustomed to bestow Pardon on all sorts of men : we have thought good that our indulgence should most readily be extended in this matter also ; that the Christians should again be [ tolerated , ] and that they may [ have licence ] to rebuild the houses wherein they used to assemble themselves , that so [ in future they may be forced ] to do nothing contrary to their discipline . In a particular Rescript we will signifie to our Judges what it shall behov● them to observe . Wherefore , upon account of this our Indulgence they are obliged to supplicate their God for our safety , that of the Republick , and their own ; that so both the Publick State of Affairs may in all respects be continued in an entire and safe posture , and they themselves live undisturbed in their own habitations ▪ Th●se words ( which we have , according to our ability , translated out of the Roman into the Greek Language , ) are thus : now therefore it is an opportune time to take a Prospect of what followed hereupon . The End of the Eighth Book of the Ecclesiastical History . IN SOME COPIES , THIS OCCURS AS A SUPPLEMENT TO THE EIGHTH BOOK . BUT the * Authour of this Edict , after this Confession , was forthwith Released from his pains , and ended his Life . Report says , that this man was the first beginner of that Calamitous Persecution : for , long before the rest of the Emperours were instigated [ to it , ] he endeavoured by force to withdraw the Christians that bore Armes [ from their Religion , ] especially those that were his domesticks ; some of whom he removed from their Military dignities , most dishonourably abused others ; and moreover , punished othersome with death : and at length he moved his Colleagues in the Empire to a General Persecution against the Christians . The manner how these Emperours ended their Lives , we judge unfit to be buried in silence : of the a four therefore who had divided the Roman Empire between them , those b two , that had the precedency in Age and Honour , resigned their Empire , before two years were compleated after the beginning of the Persecution , as we have c before manifested . And , having spent the remaining part of their time in a private and retired condition , they concluded their lives after this manner : The d one , who in respect of his Age and Honour took place of all the rest , was consumed by a lasting and most painfull distemper of body : the e other , who was the next to him in honour , put an end to his life by hanging of himself ; undergoing this [ punishment , ] which was agreeable to a certain Diabolical Prediction concerning him , upon account of those many villanies he had most audaciously perpetrated . Of the remaining two , the f last , ( who , as we g have said , was the Authour of the whole Persecution , ) underwent those [ miseries , ] which we h have related before . But he who in dignity preceded this man , [ I mean ] that most favourable and mercifull Emperour Constantius , who during the whole time of his Government behaved himself in such sort as befitted an Emperour ▪ who both in other matters represented himself to be most courteous and beneficent , and also was unconcerned in the persecution raised against us , who preserved the worshippers of God living under his Government from all manner of injuries and molestations , who neither demolished the edifices of the Churches , nor attempted any other new design against us : [ this Emperour Constantius I say ] obtained a i fortunate and truly thrice happy conclusion of his life : being the onely person that ended his life peaceably and gloriously during his swaying the Imperial Scepter , and left his own Son ( in all respects a most sober and pious Prince , ) his successour in the Empire . k He , being from the very beginning forthwith proclaimed supream Emperour and Augustus by the Souldiers , declared himself to be an emulatour of his Fathers reverend regard towards our Religion . Such was the conclusion of their lives which happened to the forementioned four Emperours , at different times . l Moreover , of them * he onely ( whom we mentioned a little before ) m made the foresaid confession , and ( together with n those who were afterwards taken in to be Colleagues with him in the Empire ) made it publickly known to all men by an Edict proposed in writing . EUSEBIUS PAMPHILUS'S BOOK Concerning the MARTYRS of PALESTINE . a In one Copy , we also found these following Chapters at the End of the Eighth Book . IT was the Ninteenth year of Diocletians Empire , the moneth Xanthicus , which the Romans call April ; ( Flavianus being Governour of the Province of Palestine ; ) in which year , [ to wit , ] when the Feast of the Salutary Passion was near at hand , the Edicts on a sudden were every where set forth , commanding the Churches to be pulled down to the ground , and the Scriptures to be consumed with fire ; and ordering , that such as were promoted to honours should be degraded , and that the ordinary sort of people , if they persisted in a resolution of retaining the profession of Christianity , should be deprived of their liberty . Such was the vehemency of the first Edict against us . But not long after , other Rescripts were brought , wherein order was given , that all Prelates of the Churches every where , should first be put in bonds ; and afterwards compelled by all ways imaginable to offer sacrifice . CHAP. I. Concerning Procopius , Alphaeus , and Zacchaeus , Martyrs . a PRocopius therefore , the first of the Martyrs of Palestine , b before he had experienced a confinement in prison , was c immediately upon his very first Arrival brought before the Presidents Seat of Judicature : and being commanded to offer sacrifice to those [ by the Gentiles ] stiled Gods , he said that he knew but one onely God , to whom sacrifice was to be offered , according to that manner which he himself had appointed . But when he was bidden to sacrifice to the four Emperours , having uttered a sentence which was in no wise pleasing to them ( that which he said , was these words of the Poet [ Homer ; ] It is not good [ to have ] many Lords , let there be one Lord , one King ) he was forthwith beheaded , d on the eighth day of the moneth e Desius , that is ( as the Romans stile it ) before the seventh of the Ides of June , on the f fourth day of the week . This was the * first Martyrdom that was consummated at Caesarea in Palestine : but after him , very many Prelates of Churches in that Province , having at the same City chearfully undergone most grievous tortures , exhibited to the Spectatours a relation of illustrious Combats . But others , dis-spirited by reason of their fear , were immediately discouraged at the very first attaque made against them . Every one of the rest underwent various and interchangeable sorts of tortures : one was scourged with innumerable stripes , another was racked , had the flesh of his sides scraped off with iron nails , and was loaded with an insupportable burthen of bonds , by reason of which some happened to have [ the sinews ] of their hands weakened and made feeble . Nevertheless they all endured whatever befell them agreeable to the secret judgment of God. For one being taken by the hand by some others , who led him to the Altar and thrust the impure and detestable sacrifice into his right hand , was dismissed , as if he had sacrificed . Another , who had not in any wise touched [ the sacrifice , ] yet when others affirmed that he had sacrificed , went silently away . A third , taken up half dead , was cast forth as if he had been so really , and being loosed from his bonds , was computed amongst their number who had offered sacrifice . A fourth , crying out , and making protestation that he would not perform what he was enjoyned by them to do , was stricken on the mouth , and being silenced by a great company of persons purposely appointed upon that account , was forcibly thrust out , although he had not sacrificed . * So highly did they every way esteem their being thought to have perfected what they desired ! Of all these therefore , who were so numerous , onely Alphaeus and Zacchaeus obtained the crown of holy Martyrdom . Who , after they were scourged , and had had their flesh scraped off with torturing irons , when they had endured most grievous bonds and cruciating pains therein , after various other tortures they were put into the stocks , where for four and twenty hours space their feet were distended to the fourth hole , and having confest that there was but one only God , and one King Jesus Christ , as if they had uttered something that was blasphemous and impious , they underwent the same sort of punishment with the first Martyr [ Procopius , ] and were beheaded on the seventeenth day of the month Dius , which day amongst the Romans is before the fifteenth of the Calends of December . CHAP. II. Concerning Romanus the Martyr . MOreover , what was done about a Romanus on the very same day at Antioch , does worthily deserve to be commemorated : for he , being born in Palestine , was a b Deacon and c Exorcist in the Church of Caesarea : coming to Antioch at that very time when the Churches were demolished ; and having seen many d men , women , and children flocking in crouds to the Temples of the Idolls , and offering sacrifice , he judged the sight thereof to be a thing intollerable , and being incited by a zeal for the divine worship , he drew near ; and crying out with a loud voice , [ began ] to rebuke them . Being forthwith apprehended upon account of this his boldness , he demonstrated himself ( if ever any other person did ) to be a most couragious witness of the Truth . For , when the Judge had condemned him to be burnt to death , having gladly received his sentence of condemnation with a cheerfull countenance and a mind most couragiously disposed , he was led to execution . Then , being bound to the stake , and the combustible matter being laid together , whilst the officers , that were about to kindle the fire , waited for the determination of the e Emperour who was then present , he cryed out , where is the fire [ provided ] for me ? When he had said this , he was by command brought before the Emperour , in order to his being punished with a new sort of punishment , [ to wit , ] the cutting out of his tongue . Having most couragiously endured this punishment , he gave a real demonstration to all men , that the divine power is always present with those who undergo any sort of torture whatsoever for Religion , which does mitigate their pains , and corroborate them with an alacrity of mind . This couragious person therefore being sensible of the newness of his punishment , was in no wise terrified , but willingly put forth his tongue , and with a most ready alacrity produced it to those who cut it out . After which punishment he was put into bonds , and being for a long time afflicted in prison , in conclusion ( when the f twentieth year of the Emperours Reign was come , wherein , g according to the usual indulgence , liberty was publickly proclaimed to all persons in all places that were in bonds , ) he onely , lying in the stocks , and having both his feet distended to the distance of five holes , was strangled , and ( according to his desire ) was adorned with [ the Crown of ] Martyrdom . This person being a Palestinian , although he suffered [ Martyrdom ] without the limits of his own Country , yet deserves to be reckoned amongst the Martyrs of Palestine . These things were after this manner performed in the first year of the Persecution , when it raged against the Prelates onely of the Church . CHAP. III. Concerning Timotheus , Agapius , Thecla , and eight other Martyrs . AFterwards , in the second year , when the rage of the Persecution against us was become more violent and sharp , Urbanus being at that time Governour of the Province , the Imperial Edicts having been then first brought , wherein it was by a general command ordered , that all persons in all places and Cities whatsoever should publickly offer sacrifice and incense to the Idols ; Timotheus underwent innumerable tortures at Gaza , a City of Palestine : after all which he was consumed by a remiss and slow fire , and having exhibited a most genuine proof of his sincere piety towards God , by a patient sufferance under all his torments , he obtained the Crown belonging to the sacred and victorious Champions of Religion . Agapius also , and that Thecla a who lived in our times , having ( together with the foresaid Timotheus ) given a demonstration of their most undaunted courage and stedfastness of mind , were condemned to be devoured by wild beasts . Who is he that would not have wondred at the sight of what followed hereupon , or that would not have been astonished at the hearing a relation thereof ? For , when the Heathens celebrated their publick Festivals , and [ exhibited ] their usual shews ; there was a great report , that b together with those others whom they had a mighty esteem for , the [ Christians ] also , lately condemned , were to be exposed to a combat with the wild beasts [ in the Amphitheatre . ] This report therefore being increased and spread every where , six youths , whereof one was born in Pontus ▪ by name Timolaus , another born at Tripolis a City of Phoenicia whose name was Dionysius , the third was Sub-deacon of the Diospolitane Church ▪ his name Romulus ; besides the two Egyptians ▪ c Pausis and Alexander ; and another Alexander , name-sake to the former , born at Gaza : [ these six young men , I say , ] having first bound their hands together , that they might thereby manifest their great readiness and alacrity to [ undergo ] Martyrdom , ran in great hast to Urbanus , as he was going to the Amphitheatre , and confest themselves to be Christians : and , by their being prepared to [ endure ] all sorts of tortures , they demonstrated , that those who make their boast in the worship of the supream God , can in no wise be terrified at the furious assaults of the wild beasts . The President himself , and those who stood round him , having been forthwith struck with no small amazement , [ these Confessours ] were [ ordered to be ] shut up in prison . Not many days after two others being added to their number , ( one whereof , by name Agapius , having before them undergone horrid and various sorts of tortures , had formerly [ been signallized ] for several confessions : the other ministred bodily necessaries to them , his name Dionysius ) all these , being now made up eight in number , were beheaded on one and the same day at Caesarea , [ to wit ] on the twenty fourth day of the month Dystrus , which precedes the ninth of the Calends of April . At the same time happened a change of the Emperours , he that had the precedency of all the rest and the next to him in place , [ having left off their Imperial attire ] put themselves into a private habit : and the affairs of the Empire began to be in an ill posture . The Roman Empire being soon after divided , there brake out an implacable war between [ the Romans ] themselves : neither could the divisions , and ( which were the consequences thereof ) the tumults be made up and appeased , before the Christians throughout the whole Roman Empire had a peace ratified and firmed to them . For , as soon as that peace ( like light after a cloudy and most darksome night , ) darted forth its rays upon all men , the publick affairs of the Roman Empire were again restored to their pristine stability , amity , and peaceableness ; all persons recovering that mutual friendliness which had been derived down to them from their Ancestours . But we will give an exacter account of these matters at a more opportune place and time . Now we are to prosecute the subsequent series of our narration . CHAP. IV. Concerning Apphianus the Martyr . MAximinus Caesar , a from the very time of his coming to the Empire , ( as if he would demonstrate to all men the tokens of his innate hatred against God , and of his own impiety ▪ ) attempted a more violent persecution against those of our Religion , than the preceding Emperours [ had done . ] When therefore no small inquietude was impendent on all persons , and they were dispersed some in one place some in another , every one making it his chief business to avoid the danger , and all the Provinces were involved in a most terrible commotion , what expressions can be sufficient for us deservedly to set forth , the divine love , and the bold and free confession of God , made by that blessed and truly innocent Lamb , Apphianus the Martyr , who exhibited an admirable example of piety towards the only God , in the sight of all the inhabitants of Caesarea , b before the Gates of that City , when he had not fully completed the twentieth year of his age ? Indeed , whilst he resided at Berytus , where he had formerly spent much time upon account of [ furnishing himself with ] c secular literature , ( for he had his descent from very rich parents : ) 't is wonderfull to relate how , during his continuance in that City , he subdued youthfull lusts : and having in no wise been debauch't in his moralls , either by the vigour and youthfulness of his body , or the society of his young companions , he became a lover of temperance ; leading an orderly , chast , and Religious life , according to the d prescripts of Christianity , and framing his converse [ agreeable thereto . ] If it be [ supposed ] convenient that we should mention his Country , and commend it , because it produced so couragious a champion of piety ; we will most readily do it . If any one therefore knows e Pagas , a City of no mean note in Lycia ; there this young man was born . After his return from his studies at Berytus , ( his father being promoted to the chiefest place of honour in his own Country , ) he was unable to endure the converse of his father , and those that were his relations , because they refused to live according to the sanctions of Religion : but having been inspired as it were by a divine spirit , and ( by reason of his innate desire after Philosophy , or rather after the divine and true wisedom ) making small account of the reputed glory of this life , and contemning the delights of the body , he secretly withdrew himself from his relations : and being not at all sollicitous about a daily provision for his subsistance , because of his hope and faith in God , he was led by the hand [ as it were ] to the City of Caesarea , by the divine spirit , where a crown of Martyrdom for Religion awaited him . Being f conversant there with us , having in a short time made a great proficiency by reading the sacred Scriptures , and furnished himself with courage of mind by congruous exercises of a strict and severe abstinence ; at length he made such a glorious conclusion of his life , as whoever saw could not but be astonished thereat ; and he that shall hear the bare relation of it , cannot but deservedly admire his confidence , his fearlesness , his continued earnestness and constancy of mind , and above all the boldness of his attempt , which g contains most evident signs of a zeal for Religion , and of a spirit more than humane . For when Maximinus renewed the insolencies practised towards us , in the third year of our persecution [ under Diocletian , ] and when the Tyrants Edicts were first sent abroad over all the Provinces , [ ordering ] the Governours to make it their chief care and business , that all the inhabitants in every City should publickly offer sacrifice ; and when the Criers had made proclamation over all the City Caesarea , that the men , together with the women and children , should by the Governours order go to the Temples of the Idols ; and moreover when the Tribunes of the Souldiers had summoned every particular person by name our of a written roll ; ( all the [ Christians ] every where being put into confusion by this unspeakable storm of afflictions ) this foresaid person , ( having communicated to no body what he was about to do , it being unknown to us who lived in the same house with him , and even to the whole military guard that stood round the Governour , ) fearlesly approach't Urbanus , as he was offering sacrifice ; and , having with an intrepid mind catch't hold on his right hand , stopt him immediately from sacrificing . Then , with a divine gravity and confidence of mind he prudently advised and exhorted him to desist from that erroneous way [ of worship . ] For 't is absurd [ said he ] to relinquish [ the worship ] of the one and only true God , and offer sacrifice to Idols and Daemons . This the young man attempted , induced thereto ( 't is very probable ) by a divine power , which openly proclaimed as it were by this fact , that the Christians ( to wit , those who are truly such ) are so far from being withdrawn from the worship of the supream God , which they have once imbided , that they are not only above menaces and ( which are the consequences thereof ) tortures , but also become more confident and fearless in their confessions , with a couragious and intrepid voice freely set forth the truth , and ( if it were possible ) perswade their persecutours to relinquish their ignorance , and acknowledge him who is the only true God. After this , the young man , of whom we speak , was immediately ( as it was likely [ to happen ] ) torn by the Presidents guards , in such sort as if they had been savage beasts , because of the audacious fact he had committed ; and having most couragiously indured an infinite number of stripes all over his body , was forthwith committed to prison . Where after he had lain a night and a day with both his feet distended in the stocks , on the day following he was brought before the Judge . Then being compelled to offer sacrifice , he demonstrated an invincible constancy of mind in undergoing all sorts of pains and horrid tortures ; his sides being not once , nor twice , but many times furrowed to his very bones and entrails : and he received so many blows in his face and neck , that they who before had been very well acquainted with him , did not now know him , because his face was so much swell'd . But , when he yielded not at [ the suffering of ] so many and great tortures , the tormentours by the [ Presidents ] order wrap't up his feet in flax wetted in oyl , and kindled a fire under them . The pains which the blessed [ Martyr ] was put to thereby , are in my judgment inexpressible . For the fire , having consumed his flesh , penetrated to his very bones : in so much that the whole moysture of his body being melted like wax , was distilled , and descended by drops . But being not overcome even by these tortures , ( although the adversaries were vanquished , and in a manner wearied out , because of his miraculous fortitude , ) he was again put into bonds . On the third day after he was brought before the Judge , and having professed [ that he continued in ] the same resolution of mind , although he was already half dead , yet he was drowned in the depths of the Sea. What happened immediately hereupon , if we relate it , will , by those who saw it not , be disbelieved as incredible . But although we know assuredly this will so fall out , yet we can in no wise forbear to deliver a full narration hereof to posterity , because all the inhabitants of Caesarea in a manner were witnesses of what came to pass . Indeed there was no person [ of Caesarea , ] of what age soever , that was not present at this stupendious spectacle . After therefore they had cast this truly sacred and thrice blessed person into the most unfathomable abysses ( as they supposed ) which were in the midst of the Sea , on a sudden there happened an unusual noise and shaking , which made the Sea and h Air about the earth tremble in such a manner , that the very Earth and City were shaken by that motion . And at that very moment wherein this wonderfull and sudden Earth-quake happened , the dead body of the divine Martyr was cast up by the Sea ( as being unable to containe it ) before the gates of the City . Such was the Exit , which the admirable Apphianus made , on Friday the second day of the month Xanthicus , which is before the fourth of the Nones of April . CHAP. V. Concerning Ulpianus and Aedesius Martyrs . AT the same time , and almost on the same days , a young man in the City of Tyre , by name Ulpianus , after he had been cruelly scourged and endured most grievous stripes , * was sown up in the raw hide of an Oxe , together with a Dog and a venemous Serpent , and cast into the Sea : a Wherefore we thought it agreeable to make mention of this person at [ this place wherein we have related ] the Martyrdom of Apphianus . Some small time after this , Aedesius , brother ( not only in respect of God , but by a bodily affinity also , ) by the b fathers side to Apphianus , after [ he had made ] very many confessions , and for a long time had been cruciated in bonds ; after he had been condemned to the mines in Palestine by the Presidents Sentence ; and after he had , under all these [ tortures , ] led a life continually like a Philosopher , in a Philosophick habit ; ( for he had acquired far more learning than his brother , in that he had applied his mind wholly to Philosophick literature . ) at length , when , at the City of Alexandria , he saw the Judge ( who was then examining the Christians ) most extravagantly insulting over , and enraged against them ; one while putting various and most reproachful abuses upon grave men ; at another , delivering women most eminent for their chastity , and ● Virgins that had devoted 〈…〉 mselves to God , to Pan 〈…〉 rs , that they might be defiled with all sorts of obscenity : he attempted the same fact that his brother had done . For , because what was thus performed seemed to him intolerable , with a valiant boldness he approach't the d Judge , and having by his words and deeds surrounded him with shame and ignominy , and after that , most couragiously endured various sorts of tortures , he was thrown into the Sea , and ended his life after the same manner that his brother did . These things happened thus to Aedesius , although ( as I said before ) some small time after . CHAP. VI. Concerning the Martyr Agapius . MOreover , in the fourth year of the Persecution against us , on the twentieth day of the month Dius , ( which is before the twelfth of the Calends of December , ) being Friday , such [ a Martyrdom ] was performed in the same City of Caesarea , as worthily deserves to be recorded in writing , Maximinus the Tyrant being himself present , and exhibiting publick shews to the people because of his Birth-day . Whereas it was an ancient custom , that ( if at any time ) in the presence of the Emperours , splendid shews and such as were more pleasing to the mind should be exhibited to the spectatours , ( new and strange spectacles , such as were different from the usuall sights [ being at such a time procured , which consisted ] partly of beasts brought out of India , Aethiopia , or some other place ; and partly of men , who , having before accustomed themselves to certain a Artificial exercises of their bodies , entertained the spectatours with sights that created in them a wonderfull delight and pleasure ; ) then also , because the Emperour himself [ was at the charge of ] exhibiting those shews , something that was magnificent , and more wonderfull than usual , must necessarily be made use of in those sights . What therefore was this ? A Martyr of our Religion was brought forth , to combat for the only true worship of God. His name was Agapius , the b Second of that name : the first ( as we manifested a little before ) was , together with Thecla , condemned to be devoured 〈◊〉 the wild-beasts . He therefore ( having before that time been c thrice [ brought ] out of Prison , [ wherein he had been confined now three years , ] and often times d led in pomp about the Stadium with those that were Malefactours ; the Judge , after various menaces , putting him off to other combats , either out of compassion to him , or because he had hopes that he would alter his resolution , ) was then produced , ( the Emperour himself being there present , ) being reserved as it were on set purpose for that opportunity , that that saying of our Saviour's ( which by his divine knowledge he foretold his disciples ) might be accomplished in him , that they should be brought before Kings for their testimony of him . He is therefore brought into the midst of the Stadium , together with a certain criminal ; who was said to be guilty of murthering his master . After this , he who had killed his master , being exposed to the wild-beasts , obtained mercy and compassion [ from the Emperour , ] almost after the same manner that Barabbas did in our Saviour's time . At this , the whole Amphitheatre resounded with Shouts and Acclamations of joy , because the Emperour had out of his compassion saved a bloudy murtherer , and vouchsafed him honour and liberty . But this champion of Religion is first called for by the Tyrant ; after which , having , with the promise of liberty , desired him to renounce the profession [ of Christianity , ] he professed with a loud voice ▪ that ( not for any crime but ) upon account of the worship of the framer of all things , with alacrity and pleasure , he would couragiously undergoe what [ punishments ] soever should be inflicted on him . And , having said thus , he annexed deeds to his words , ran to meet a Bear which was let loose against him , and most willingly offered himself to be devoured by that beast . After the beast had torn him , having some breath left in him , he was carried back to Prison ; where , after he had lived one day , on that following , stones were hanged at his feet , and he was drowned in the midst of the Sea. Such was the Martyrdom of Agapius . CHAP. VII . Concerning the Virgin Theodosia , and concerning Domninus , and Auxentius , Martyrs . MOreover , the fifth year of the persecution being now current , on the second day of the month Xanthicus , which is before the fourth of the Nones of April , a on the very Lords day , the day of our Saviour's Resurrection , and also at Caesarea , Theodosia , a Virgin born at Tyre , one that was a believer and a most modest maid , not eighteen years old compleat , approach't some prisoners , ( who were Confessours of the Kingdom of Christ , and sate before the b Praetorium , ) both to salute them amicably , and also ( as 't is probable ) to request them that they would be mindfull of her when they came to the Lord. Having done this , as if she had committed some nefarious and impious fact , the Souldiers lay hold of her , and carry her before the President . He , in regard he was a furious person and one of a most cruel temper of mind , [ ordered ] that she should be cruciated with sharp and most horrid tortures , and that her sides and breasts [ should be furrowed ] to her very bones ; [ after this ] breath being still left in her , having with a pleasant and chearfull countenance undergone all these tortures , by the Presidents command she was drowned in the Sea. After he had done with her , he went upon [ the examination of ] the other Confessours , all whom he condemned to the Brazen Mines at Phenos in Palestine . Furthermore , on the fifth day of the month Dius , that is ( according to the Roman account ) on the Nones of November , in the same City , to wit , Caesarea , the said President condemned Silvanus ( who then was a Presbyter and a Confessor , but some small time after was honoured with a Bishoprick , and happened to finish his life by Martyrdom ) and some others that were his companions ( after they had given demonstration of a most resolute courage and constancy in behalf of Religion ) to labour in the same mines of Brass ; having first given order , that the flexures of their * feet should be seared with a red hot iron , and so rendred infirm and useless . At the same time that this sentence was pronounced against them , he condemned Domninus ( a man very famous for innumerable other confessions , who for his singular freedom [ in speaking ] was much taken notice of by all persons throughout Palestine ) to be burnt alive . After he [ had been thus punished , ] the same Judge , ( a crafty inventour of mischief , and one that studied new devices and designes [ to extirpate ] the doctrine of Christ , ) found out such sorts of punishments for the worshippers of God , as were never heard of before . He condemned three [ and compelled them ] to c fight with one another in such a sort as the Champions usually did : Auxentius , a venerable and holy old man , was by him condemned to be devoured by the wild beasts . Again , he [ gave order ] that some , who were arrived to the compleat age and stature of men , should be cut and made Eunuchs , and then condemned them to the same Mines . He shut up others in Prison , after they had undergone the sharpest tortures . Amongst which number was Pamphilus , my dearest companion , a person that was the most eminent of all the Martyrs in our age for his singular virtue and piety : Urbanus first made tryall of his skill in Rhetorick and Philosophick literature , after that he compelled him to offer sacrifice ; which when the Martyr refused to do , and [ Urbanus ] perceived that he despised his menaces , he was exceedingly exasperated , and gave order that he should be tormented with the acutest sorts of torture . Moreover , this most enraged man , ( being in a manner satiated with the flesh of the Martyrs sides , which he [ had caused to be torn off ] with torturing irons , whereof he made a continued and reiterated use , pertinaciously desiring thereby to get the victory [ over the Martyr ] having after all these tortures , procured nothing but shame and ignominy for himself , ) at length ordered him to be cast into Prison amongst the other Confessours therein confined . But , what sort of punishment this person ( who after so fierce a manner insulted over the Martyrs of Christ , ) was to expect , would be inflicted on him at the divine Tribunal , for his cruelty towards the Saints , is easily known from those beginnings [ thereof which he underwent ] in this life . Immediately after those audacious cruelties which he had practised towards Pamphilus , the divine vengeance forthwith seized him , whilst he was as yet possest of the Government . Which on a sudden , in one nights space , stript him ( who but the day before sate as Judge upon a lofty Tribunal , was attended with a Military Guard , governed the whole Province of Palestine ; who also was companion to the Tyrant himself , for he was his chief favourite , and did usually eat at the same table with him ) of all these great places and preferments , and reduced him to a disconsolate and helpless condition ; clouded him with ignominy and shame in the sight of those very persons , who had formerly admired him as their Governour ; proposed him to the whole Nation , over which he had been Ruler , as a miserable and dis-spirited wretch , pouring forth effeminate intreaties and supplications ; and lastly , constituted Maximinus himself ( of whose favour he had in former times bragged and boasted , having been dearly beloved by him by reason of the cruelties he practised towards us Christians ) his inexorable and most severe Judge in the very City of Caesarea . For , after many reproaches , which he suffered upon account of those crimes , of which he was convict , the Emperour himself pronounc't sentence of death against him . But thus much we have said by the by . There may happen a seasonable opportunity , wherein we shall be more at leisure to relate the exits and calamitous deaths , by which those impious wretches , ( especially Maximinus and those about him who were his advisers , ) that were the greatest sticklers in the Persecution against 〈◊〉 , finished their lives . CHAP. VIII . Concerning other Confessours , and concerning the Martyrdom of Valentina and Paul. WHen the storm [ of persecution ] had now without any intermission raged against us untill the sixth year , [ there was ] a very great number that were Confessours of the divine Religion , who a heretofore had lived in Thebaïs , at Porphyrites , a place that had its appellation from the name of the Marble dug out there : of which [ company ] an hundred men , ( wanting three , ) together with their wives and very small children , were sent to the President of Palestine . Concerning all which persons , after they had made their confession of God [ the Framer ] of all things , and of Christ , Firmilianus the President ( who was sent thither as successour to Urbanus , ) gave order , agreeable to the Emperours command , that they should have those very sinews of their left legs , by which they bent their knees , ●eared in two with red-hot-irons ; and that their right eyes , together with the membranes and balls thereof should be first cut out with swords , and after that [ their eye-holes : ] ●eared even to the very bottome with red-hot-irons . After which , he ordered they should be sent to work in the Mines that were in the Province , that they might be worn out there with labours , and miseries . Nor did we behold these persons only undergoing such punishments , but those Palestinians also ; ( who , as we manifested a little before , were condemned to practise the Champions exercises , in order to their being made fit to engage in the Gladiatours Combats ; ) because they would not endure , either to receive those Provisions which were allowed them out of the Imperial treasury , or to practise such exercises as were necessary to render them accomplish't Combatants . For which reason they were brought not only before the b Procuratours , but Maximinus himself : and , having given a demonstration of their invincible constancy in the confession [ of Christ , ] and of their couragiousness in enduring famine and scourges , they suffered the same punishments with the forementioned persons ; some other Confessours in the City of Caesarea being added to their number . Soon after these , others were taken at the City Gaza , c who were Assembled to hear the sacred Scriptures read , some of whom suffered the same tortures in their feet and eyes with the forementioned persons ; but others of them under-went more acute and horrid torments in the sides of their bodies . One of which number , as to her Sex a woman , but a person of a masculine and couragious temper of mind , unable to endure the menaces of ravishment ; having uttered some expressions against the Tyrant , ( because he committed the Government [ of Provinces ] to such cruel Judges , ) was first scourged : then , being hung up a great heighth on [ an Engin of ] wood , she was tortured in the sides of her body . But when the officers , appointed for that purpose , did , by the Judges order , apply their tortures to her with a most continued and exquisite vehemency , another woman , who ( like the former ) had taken upon her the vow of virginity , ( as to the composure of her body she was indeed no very taking object , and her aspect was despicable , but she was endowed with a couragious temper of mind , and was corroborated with a valour above her Sex , and far excelled those Championesses amongst the Grecians so much famed for their freedom in speaking ; ) being unable to endure the sight of those merciless , cruel , and inhumane practises , cried out with a loud voice to the Judge , out of the midst of the crowd , How long will you thus unmercifully torture my Sister ? The Judge , highly exasperated by that expression , forthwith gave command the woman should be laid hold on . She was then haled forth before him : and * having assumed to herself our Saviours venerable appellation , first she was sollicited by kind words to offer sacrifice : which when she refused to do , they drew her by force before the Altar : But she , behaving her self like her self , retained her former alacrity of mind , with an intrepid and undaunted foot trampled upon the Altar , and overturned that , together with d what lay upon it . Upon which account the Judge , enraged like a Savage beast , first gave order , that she should suffer more and greater tortures in her sides , than any one had before undergone : [ for ] he seemed in a manner desirous to gorge himself with her raw flesh . But when his rage was satiated , he ordered they should both ( namely this last with her whom she called sister ) be fastned together , and condemned them to be burnt to death ; the e former of these persons , 't is said , was born in the Country of the Gazites : you must understand that the other , well known to most men by the name of Valentina , had her original extract at Caesarea . But with what expressions can I deservedly set forth that Martyrdom ( which followed immediately hereupon , ) wherewith the thrice-blessed Paul was adorned ? This person , having had sentence of death pronounced against him at that very interim these Virgins were condemned , when he was to be put to death , entreated the Executioner ( who stood ready to cut off his head ) to allow him a short space of time . Having obtained his request , with a clear and audible voice he first prayed for all those who were professours of the Christian Religion , beseeching God , that he would be reconciled to them , and quickly bestow on them liberty and security : then he supplicated for the Jews access to God by [ the faith of ] Christ : after this , he proceeded in an orderly method , putting up the same petitions even for the Samaritans ; and besought God for the Heathens , that they , now entangled in errour and an ignorance of God , might arrive to an acknowledgment of him , and undertake the [ profession of ] the true Religion ; neither did he [ in his petitions ] omit to mention the promiscuous crowd that surrounded him . After all these ( O the great and ineffable patience and mildness of his mind ! ) he besought the supream God for the very Judge by whom he had been condemned to die , for the Emperours , and also for the Executioner ( who stood ready to strike off his head , ) both in the hearing of him himself , and of all those also that were present , beseeching [ God ] that the sin they committed [ by taking away his life ] might not be imputed to them . Having with a loud voice made these petitions , and melted almost all that were present into compassion and tears , because he was unjustly put to death , f nevertheless he made himself ready , and , yielding his naked neck to be cut asunder by the sword , he was crowned with divine Martyrdom , on the twenty fifth day of the month Panemus , that is , before the eighth of the Calends of August . Such was the exit of these [ Martyrs . ] Not long after , an hundred and thirty Champions , of the same country , to wit , Egypt , admirable for their confession of Christ , having by Maximinus's order undergone the same calamitous [ tortures ] in their eyes and feet with those formerly mentioned who suffered in Egypt , were condemned and sent away , part of them to the forementioned Mines in Palestine , and part to those in the Province of Cilicia . CHAP. IX . That the Persecution was afresh renewed : and concerning Antoninus , Zebina , Germanus , and other Martyrs . NOw , after such Valiant Exploits as these , performed by Christ's noble Martyrs ; when the flame of Persecution was somewhat abated , and , as it were , extinguished by their sacred bloud ; when those in Thebaïs ( condemned for [ their confession of ] Christ to labour in the Mines there , ) were permitted to enjoy rest and liberty ; and when we hoped to see some few calme and serene days : then did * He ( who had gotten the power of persecuting ) reassume his rage against the Christians , upon what account or by what impulse , I know not . For , on a sudden , Maximinus's Edicts against us were sent to all places throughout every Province : and the Presidents and a Prefect of the Praetorium by injunctions , Letters , and Publick Orders excited the * Curators in every City , the Magistrates , and b Tabularii to put in Execution the Imperial Edict , c which contained an Order , that the decayed Idol-Temples should with all diligence be repaired ; that all persons , men , women , servants and young children should be compelled to do sacrifice , and by all means imaginable forced to eat part of the flesh which had been offered ; that the provisions exposed to sale in the Markets should be defiled with such things as had been sacrificed ; and that some should be ordered to sit and watch before the [ Publick ] Baths , to the end they might pollute such as came to cleanse themselves therein , with the execrable sacrifices . Whilst these things were after this manner put in execution , the anxieties of the Christians , as it was likely , were renewed and increased : yea , the Gentiles that were unbelievers [ look't upon ] what was done to be intollerable , and condemned these barbarities , as absurd and too outragious : for , even to them such actions seemed abominable and odious . When [ therefore ] such a fierce storm [ of persecution ] was impendent on all persons every where , the divine power of our Saviour did again infuse so great a courage and confidence into his Champions , that , when no body induced or urged them to it , they contemned these high menaces of their Adversaries . Wherefore , three believers with a joynt consent rush in upon the President then offering sacrifice to Idols , and call out to him to desist from his errour : for there is [ said they ] no other God , but He that is the Framer and Maker of all things . Being hereupon ask't who they were , they boldly profest themselves to be Christians : at which Firmilianus was highly exasperated , and passed sentence of death upon them , d without inflicting on them any previous tortures . One of these was a Presbyter , by name e Antoninus ; the name of the second was Zebinas , by Country an Eleutheropolitane ; the third was called Germanus . On the thirteenth day of the month Dius , that is , on the Ides of November , all this was done to these persons . On the same day they had a fellow-traveller added to their number , a woman of Scythopolis , by name f Ennathas , who was adorned with the g Badge of Virginity . She had not indeed done what the former [ three ] did , but was carried by force and set before the Judge . Therefore , after she had been scourged and most grosly abused ; ( all which injurious usages were audaciously perpetrated , without any order from the superiour Magistracy , by one of the Tribunes in the neighbourhood , called Maxys , a man worse than his name , one indeed that was stout and of an undaunted courage , but as to his Morals , in all respects very impious , of a cruel disposition , and odious to all his acquaintance . This fellow stript the blessed virgin stark naked , ( in such a manner that she was covered only from her loyns down to her feet , but the rest of her body was bare ; ) led her round the City Caesarea , and look't upon it as a piece of gallantry to drag her through all the Market-places in the City , and scourge her ) after [ I say ] she had endured so many stripes , having given a demonstration of her most undaunted courage and constancy of mind before the Presidents Tribunal , the Judge commanded she should be burnt alive . This * Man improved his inhumanity and rage , shown towards Gods worshippers , to the heighth , and transgrest even the Laws of Nature , for he was not ashamed of denying burial to the dead bodies of those sacred persons . Upon which account he gave order , that the dead bodies ( which were exposed in the open Air , to be devoured by wild-beasts , ) should be carefully guarded night and day : and you might have seen for many days together no small number of men , busily obeying this beastly and barbarous order : some of whom ( as if this had been a matter of high concern and moment ) watched on a Tower , that the dead might not be stolen away . Also , the wild-beasts , dogs , and fowls that preyed on flesh , scattered here and there pieces of mens bodies : and the whole City was strewed all over with mens bowels and bones . So that , nothing did ever seem more cruel and horrid , even to those who before had been our enemies ; all persons bewailing not so much their calamitous condition towards whom these things were done , as the abuse that was put upon themselves , and on manking in general . For , even to the very gates [ of the City ] such a spectacle was proposed to publick view , as surpassed all the bounds of expression , and exceeded any the most tragical relation ; [ to wit ] the flesh of mens bodies , which were devoured not in one place , but lay scattered every where . Yea , some affirmed they saw limbs of men , whole bodies , and pieces of bowels even within the City . After these [ horrid butcheries ] had been practised for many days together , there happened this miracle . The weather was fair , the air clear , and the whole face of heaven most serene and bright ; when , on a sudden , from all the columns , which under prop't the publick Galleries throughout the City , there fell many drops , in the form of tears : and the Market-places and streets , ( no moisture having faln from the Air , ) were wet and besprinkled with water which came from an unknown place . In so much that a report was immediately spread amongst all people , that the earth , unable to bear the horrid impieties then committed , did shed tears in an inexplicable manner ; and that the stones and senseless matter wept at what was done , to reprove the barbarous and unmercifull dispositions of men . This thing will , I doubt not , be lookt upon as fabulous and a ridiculous story by succeeding generations : but they did not account it such , who had the certainty thereof confirmed to them by the authority of those times in which it happened . CHAP. X. Concerning Peter the Asceta , Asclepius the Marcionite , and other Martyrs . ON the fourteenth day of the following month , called Apellaeus , which is before the nineteenth of the Calends of January , some other Egyptians , ( going to minister to the Confessours in Cilicia ) were apprehended by those persons , that were set at the gates [ of the City ] to examine such as passed by : part of whom received the same sentence with those they were going to minister to , having their eyes and feet rendred useless . But three of them were put into bonds at the City Ascalon , where after they had given an admirable demonstration of their courage , they finished their lives by a different sort of Martyrdom . One of them , by name Ares , was burnt to death : the other two , whose names were a Probus and Elias , were beheaded . On the eleventh day of the month Audynaeus , which is before the third of the Ides of January , b Peter the Asceta , called also Apselamus , ( who came from Aneas a village that lies near to Eleutheropolis , ) being refined by fire like the purest gold , exhibited an illustrious proof of his faith in God's Christ , at the City Caesarea . For when the Judge and those about him intreated him earnestly to be compassionate towards himself , and take pity upon his own youthfullness and vigour ; he contemned [ their exhortations , ] and preferred his confidence in the supream God before all things , yea even life it selfe . Together with this person [ suffered ] one Asclepius , ( reported to have been a Bishop of the Sect of the Marcionites , out of a zeal to piety , ( as he thought , ) but such an one as was not according to knowledge , ) and finished his life in the same fiery pile . These things were performed after this manner . CHAP. XI . Concerning Pamphilus , and twelve other Martyrs . a THe time now calls upon me to Record that great and famous spectacle , which they [ exhibited ] who were perfected by Martyrdom together with Pamphilus , [ a person ] whose name and memory I have a great honour and high esteem for . They were in all twelve , being vouchsafed a b Prophetick , or rather Apostolick , grace , and equall to them in number , Pamphilus was their Principal , the only person amongst them that was adorned with the honour of a Presbytership in the Church at Caesarea : c A man eminent for all manner of virtue , even throughout his whole life ; [ whether we consider ] his renunciation and contempt of the world ; or the liberal contributions [ he made ] of his goods to those that were necessitous ; or his disregard of worldly preferments and expectations ; or lastly , his Philosophick , severe , and Ascetick course of life . But , he was most especially eminent , even beyond all men in our times , for his earnest and unwearied studies in the sacred Scriptures , for his indefatigable assiduity about those things he proposed to himself to do , and for the good offices he did to his relations and all other persons that made their addresses to him . This persons other virtues and egregious performances , which require a larger relation , we have already comprized in three books , being a peculiar work which we wrote concerning his Life . If therefore any are desirous of knowing these things more fully , we remit them thither ; at present d let us prosecute our subsequent narration concerning the Martyrs . The second person , after Pamphilus , that entred the combat , was Valens , a e Deacon of Aelia , honourable for his holy gray hairs , and as to his aspect a venerable old man ; better skilled in the sacred Scriptures than any of the rest . For he had imprinted them in his memory so perfectly , f that no difference could be discerned between his reading out of a book , and repeating by heart , whole pages of any part of Sacred Writ . The third person , famous amongst them , was Paul , born at the City Jamnia , a man very fervent and zealous in acting , and filled with a warmth and ardour of spirit : before his Martyrdom , he had been engaged in the combat of confession , having endured the fearing [ of his flesh ] with red hot irons . After these persons had spent two years time in prison , the arrival of some other Egyptian brethren was the occasion of their Martyrdom , who also suffered with them . These Egyptians had accompanied the Confessours sent into Cilicia , to the Mines there . As they were returning to their own country , at the entrance of the gates of Caesarea they were examined ( in the same manner with those before mentioned ) by the guard ( men of a barbarous disposition ) who they were , and whence they came ; and , having concealed nothing of the truth , as if they had been Malefactours taken in the very act , they were put into bonds . They were five in number ; and when they were brought before the Tyrant , and had spoken boldly and freely in his presence , they were forthwith committed to prison . The next day ( which was the 19 th of the month Peritius , according to the Roman account before the 14 th of the Calends of March , ) order was given , that they , together with Pamphilus and his forementioned companions , should be brought before the Judge . In the first place , he made tryal of the Egyptians invincible constancy , by all sorts of torments , and various and new invented engines [ of torture . ] When g he had made use of these cruelties towards the chief of these persons , first he asked him who he was . After he had heard him give himself the name of some Prophet instead of his proper name ; ( for they made it their business to call themselves by names different from those given them by their Parents , which were perhaps the names of Idols ; therefore you might have heard them name themselves Elias , Jeremiah , Isaiah , Samuel , or Daniel , representing not only by their actions , but by their proper names also , the true and genuine Israel h of God , which [ consists ] of those that are i inwardly Jews . ) After [ I say ] Firmilianus had heard the Martyr give himself such a name , being wholly unacquainted with the powerfull import thereof , in the second place he enquired , what Country-man he was : the Martyr expressed himself in this his second reply agreeable to his former answer , and said , Jerusalem was his Country ; meaning that Jerusalem , of which Paul speaks — * But Jerusalem which is above , is free , which is the mother of us all : and [ in another place , ] † Ye are come to mount Sion , and unto the City of the living God , the heavenly Jerusalem : the Martyr meant this [ Jerusalem . ] But the Judge , having his mind depressed with low and terrene thoughts , was extraordinarily inquisitive what City this was , and in what Country it lay . Then he applied tortures , that he might [ force him thereby to ] confess the truth . But he , having both his hands wrested behind his back , and his feet broken with certain new Engines [ of torture , ] stifly affirmed , that he spoke true . Again , being after this often asked , what City that he spoke of was , and where it lay , he replied , that that was their Country only , who were Gods worshippers . For none but they should enter it ; and it was scituate Eastward , and towards the rising Sun. After this manner did the Martyr Philosophize again , agreeable to his own sentiments , wholly disregarding those that on all sides were tormenting of him : but , as if he had had neither flesh nor body , seemed to be altogether insensible of his tortures . But the Judge , doubtful and perplexed in his mind , was in a great rage , supposing that the Christians were about erecting a City that would be an enemy , and in an hostile manner oppose the Romans . Upon which account he was very diligent in his enquiries about it , and in searching out that country in the East spoken of [ by the Martyr . ] But when he perceived that the young man ( after he had torn him with innumerable stripes , and inflicted on him tortures of all sorts , ) was immutable and firmly persisted in what he had said before , he passed sentence of death upon him . Thus were the tragick [ cruelties , ] used towards this Martyr , concluded : and when he had practised the like Preface of tortures upon the rest , he destroyed them by the same sort of death . Being then wearied out , and perceiving that he did in vain inflict tortures upon these men , k when his desires were satiated , he passed to Pamphilus and his companions . And [ although ] he had by experience found , that in defence of their faith they had before demonstrated an alacrity of mind not to be vanquished by tortures ; [ yet ] he again asked them , whether they would now be obedient to the Imperial commands ; and when he could get nothing out of any one of them , besides that last confession which is made in Martyrdom , he condemned them to undergo the same punishment with the forementioned Martyrs . These things being finished , a youth , l one that belonged to Pamphilus's family , ( in regard he had been educated under the genuine discipline and converse of so eminent a person ; ) as soon as he understood that sentence [ was pronounc't ] against his master , called aloud out of the midst of the crowd , and requested that their dead-bodies might be interred . But [ the Judge , ( who deserves not to be called a man ] but a wild beast , or any creature else [ that can be thought ] more fierce than a wild beast ) shewed no compassion towards his youthful years ; and , having found , upon his bare asking the young man that he confessed himself a Christian ; swelled with rage , as if he had been wounded by some dart , ordered the torturers to make use of their utmost force against him . But after he saw , that he refused to be obedient to his commands in offering sacrifice , he ordered that his flesh ( as if it had not been the body of a man , but either stones , or wood , or some such senseless thing ) should without any intermission be torn even to his very bones and inmost recesses of his bowells . Which being performed for a long time together , the Judge perceived his attempts were vain ; [ for although ] his body was mangled all over with the tortures , [ yet ] he continued silent , and was as insensible of pain , as if he had in a manner been lifeless . [ Nevertheless ] the Judge , still persevering in his merciless and inhumane cruelty , immediately condemned him to be burnt ( in the same habit he was in ) by m a slow fire . And thus this person ( although he was the last that entred the combat , yet ) prevented his master after the flesh , in that he obtained his departure out of this life before him ; those , who were busied about [ vanquishing ] the former Martyrs , hitherto making some delays . You might therefore have seen Prophyrius [ for that was his name , ] in quality like a valorous champion who had been conquerour in all manner of exercises belonging to the Sacred games , proceeding forth to his death after he had suffered so great tortures , with a body covered all over with dust , but with a chearful countenance , and a mind full of joy and confidence : he was most truly filled with the divine spirit ; and , being clad in a * Philosophick habit , ( having only a garment wrapt about him , in fashion like unto a n cloak , ) with a calm and sedate mind he gave commands to those of his acquaintance , and dispatcht whatever he had a mind to do ; retaining the serenity of his countenance , even when he was at the very stake . Moreover , when the pile , which lay at a sufficient distance , was kindled round about him , with his mouth he attracted the flame on every side of him : and after this one expression , which he uttered when the flame began to touch him , [ to wit , ] invoaking Jesus the Son of God to be his helper , he most couragiously continued silent even to the very last gasp . Such was Porphyrius's combat : whose consummation Seleucus a Confessour that had formerly been a Souldier , having related to Pamphilus ; as being the conveyer of such a message , he was immediately vouchsafed to be joyned in the same lot with the Martyrs . For he had no sooner related Porphyrius's death , and saluted one of the Martyrs with a kiss , but some of the Souldiers seize him , and carry him before the President . Who , as if he resolved to hasten Seleucus , that he might be Prophyrius's companion in his journey to heaven , forthwith ordered he should undergo a capital punishment . This [ Seleucus ] was born in Cappadocia , but had attained no mean degree of honour amongst the choisest young men that belonged to the Roman Milice . For he far excelled his fellow Souldiers in the o fitness of his age for Military services , in strength and stature of body , and in valour : in so much that , his aspect was much discourst of amongst all men , and the shape of his whole body greatly admired , upon account both of his stature and comeliness . About the beginning of the persecution , he was eminently famous for his enduring stripes in the combat of confession : but after he had left off his Military course of life , he became a zealous emulatour of those that were p Ascetae in their studies and exercises of piety ; and , like a father , and a patron , demonstrated himself to be an Overseer as it were , and an helper of desolate orphans and widows that were destitute of assistance , and of those that were reduced to poverty and sickness . Wherefore , by God ( who is more delighted with such [ performances ] as these , than with the smoak and bloud of sacrifices ) he was deservedly accounted worthy of that admirable and high calling , [ to wit ] Martyrdom . This was the tenth Champion , who , after the others before mentioned , ended his life on the very same day ; whereon ( as it is probable ) the great gate of heaven was opened by the Martyrdom of Pamphilus , ( sutable to the worth of that person , ) which gave both him , and his companions , an easie entrance into the Celestial Kingdom . Also , Theodulus ( a venerable and pious old man , belonging to the Presidents own family , for whom Firmilianus had a greater esteem than for all his other domesticks ; partly upon account of his age , having seen his children to the third generation ; and partly in respect of the singular affection and conscionable fidelity , which he had continually retained towards him ; ) having followed Seleucus's steps , and performed the same things that he did , was brought before his master , against whom he was more exasperated than against any of the former [ Martyrs ; ] and being forthwith put upon a Cross , he underwent the same sort of Martyrdom our Saviour suffered . Moreover , one being yet wanting , who might render the number of the foresaid Martyrs compleatly twelve , Julianus intervened to make up their number . At that very interim he was coming from a remote Country , and had not entred the City ; but , being informed [ of the slaughter ] of the Martyrs , ran immediately ( in the same habit he had on ) out of the road , to see that spectacle . When he saw the dead bodies of those holy persons lying upon the ground , being filled with an extraordinary joy , he embraced every one of them , and kissed them all . Whilst he was doing this , the [ Souldiers ] that were the instruments to commit those murders , apprehend him , and bring him to Firmilianus . He , doing herein what was agreeable to his [ usual cruelty , ] ordered that this person also should be consumed by a slow fire . Thus was Julianus also accounted worthy [ to receive ] the crown of Martyrdom , leaping for joy , and being exceeding glad ; and with a loud voice giving great thanks to the Lord , who had vouchsafed him so great an honour . This Julianus was by country a Cappadocian ; as to his morals , he was eminently pious and circumspect , and famous for his most genuine and sincere faith : he was very active and diligent in all things , being inspired by the holy Ghost . Such was the file [ of Martyrs , ] who were vouchsafed to arrive at Martyrdom in company with Pamphilus . The holy , and truly sacred bodies of these persons were , by the impious Presidents order , watched for the space of four days , and as many nights , and exposed to be devoured by beasts that prey on flesh . But when ( as it miraculously happened ) no wild beast , or fowl , or dog approached them [ during that time , ] at last ( divine providence so ordering the matter , ) they were taken away whole and untorn ; and , having been allowed such funeral rites as befitted them ▪ received the usual interment . Whilst the discourse concerning the [ Presidents ] surious rage against these persons was yet rise in all mens mouthes , Adrianus and Eubulus ( arriving , from that Country called Manganaea , at Caesarea , to give a visit to the rest of the Confessours , ) were examined also at the gate of the City , for what reason they came thither . And , having confessed the truth , they were brought before Firmilianus : he ( as he had usually done before ) was in no wise dilatory in his proceedings towards them also ; but , after he had furrowed their sides with many tortures , condemned them to be devoured by wild-beasts . Therefore , after two days space , on the fifth of the month Dystrus , ( that is , before the third of the Nones of March , ) the day whereon the nativity of the q publick Genius ( as the Heathens account it ) is celebrated at Caesarea , Adrianus was cast to a Lion ; after which a sword was thrust through his body , and so he ended his life . On the next day after save one , that is , on the very Nones of March , which is the seventh of the month Dystrus , Eubulus ( after the Judge had entreated him with much earnestness , that by offering sacrifice he would procure for himself that which they account liberty , ) preferring a glorious death for his Religion before this transitory life , ( when he had been exposed to the wild beasts , and been made a sacrifice after the same manner with the former Martyr , ) was the last that closed up the Combats of the Martyrs at Caesarea . Moreover , it will be worthy our recording here , how divine providence soon after punished these impious Presidents , together with the Tyrants themselves . For Firmilianus , who had been so reproachfully outragious against Christ's Martyrs , having with some others been adjudged to undergo a capital punishment , was beheaded . And these were the Martyrdoms , accomplished at Caesarea , during the whole time of the persecution . CHAP. XII . Concerning the Prelates of the Churches . BUt , what happened to be done in relation to the Prelates of Churches , a during this interval of time , and afterwards ; how , instead of being continued Pastours of Christ's rational flock , which they had not rightly and duly governed , divine justice , judging them as it were fit for such Offices , condemned them to be imployed in looking after b Camels , a brutish sort of creatures , whose bodies are naturally crooked and mis-shapen ; and how it adjudged them to be keepers of the Emperours horses ; also , what and how great injuries , dishonours , and tortures they suffered from such as during those times were the Emperours Procuratours , and Governours of Provinces , upon account of the sacred vessels and treasures belonging to the Church ; moreover , the ambitious desires of many , the inconsiderate and illegal ordinations , and the schismes amongst the c Confessours themselves ; besides , what those modern raisers of disturbances with much earnestness attempted against the remaines of the Church , introducing innovations successively one after another , being without intermission authours of evils even in the midst of the calamities caused by the persecution , and heaping mischiefs upon mischiefs : all this [ I say ] I think fit to omit , a relation hereof being in my judgment inconvenient , and which ( as I said in the d beginning of this book ) I do altogether dislike , and am resolved to avoid . Supposing it therefore to be most accommodate for an history concerning the admirable Martyrs , to speak , write , and instill into the ears of believers what ever is of importance to , and commendable in , our Religion , and those passages which are virtuous and praiseworthy , I thought good to adorn the close of this book with [ a relation of ] that peace , which afterwards appeared to us from heaven . CHAP. XIII . Concerning Silvanus , John , and thirty nine other Martyrs . THe seventh year of the persecution against us was now compleated ; and our affairs , ( having by little and little obtained some thing of a tendency towards a quiet posture by an abatement of their heats who had been our malicious detractours , ) proceeded on to the eighth year , when no small number of Confessours were gathered together about the Brass mines in Palestine , and enjoyed their liberty to such a degree , that they erected buildings to make Churches of : [ But ] the Governour of the Province ( a cruel and wicked person , as he manifested himself to be , upon account of what he did against the Martyrs ) making a journey thither , and being informed of their way of living in that place , acquainted the Emperour therewith , writing what he judged sutable to calumniate them . Afterwards , the Governour of the Mines came thither , and ( as if he had had an Imperial order so to do , ) having separated that company of Confessours , allotted Cyprus to be the place of habitation for some of them , and Libanus for others . He dispersed others of them in several places throughout Palestine , and gave order they should all be wearied out with various sorts of laborious employments . Then he pick't out four , which seemed to be the most eminent persons amongst them , and sent them to the commander in chief of the Military forces in those parts . Two of these were Aegyptian Bishops , by name Peleus and Nilus ; the third was a a Presbyter ; and the fourth was Patermuthius , a person signally renowned amonst all men upon account of his sedulity in doing all men good offices . This Commander , having asked these men to renounce their Religion , and not obtaining his request , ordered they should be burnt to death . Again , there were others at the same place , ( who were allotted a particular country to inhabit in by themselves , ) to wit , such of the Confessours , as either by reason of their age , or the mangling of their members , or because of other bodily infirmities , were freed from doing service in those laborious employments . The principal among these was Silvanus , b a Bishop born at Gaza , a person that demonstrated himself to be a truly religious and most genuine example of the Christian profession . This man , after he had been signally eminent in all sorts of conflicts [ undergone upon account ] of confession , from the very first day ( as I may say ) of the persecution , and during the whole time it lasted , was reserved for this opportunity , that he might in the last place seal up ( as it were ) all the Combats [ of the Martyrs ] in Palestine . Many Egyptians were with him ; amongst whom there was one * John , who for strength of memory far surpassed all men of our age . This man had been deprived of his eye-sight before . Nevertheless , in the conflicts of confession ( wherein he got great renown ) when one of his feet ( after the same manner that others were served ) was rendred useless by being seared with red hot irons , his eyes also ( although he could not then see ) were burnt out with searing irons : to such an height of cruelty and inhumanity had the merciless and incompassionate Executioners then arrived in their carriage [ towards the Christians ! ] 'T is needless to extol this man for his morals , and the Philosophick life he lead , especially since he was not so admirable upon that account , as for his strength of memory ; [ for ] he had whole books of the sacred Scriptures written ( not on tables of stone , as the divine Apostle says , nor on parchments , or paper , which are devoured by moths and time , but ) on the fleshly tables of his heart , that is on his bright soul , [ which were legible ] to the most clear eye of his mind . In so much that , when ever he pleased , he could produce out of his mouth , as it were out of a treasury of Learning , sometimes the books of the Law and those of the Prophets , another while the Historical parts of Scripture , and again at other times the Evangelick and Apostolick writings . I was , I confess , amazed , when I first saw this man standing in the midst of a numerous Ecclesiastick congregation , and repeating some parts of the divine Scripture . For as long as I could only hear his voice , I supposed him to have read what is usually rehearsed in such assemblies . But when I approached very neer , and saw plainly what was done , to wit , all the rest [ in the assembly ] standing round and having their eye-sight clear and perfect , and him making use of the eyes of his understanding only , in reality delivering oracles like some Prophet , and far surpassing those that were sound and healthy in body ; I could not forbear praising and glorifying of God. And I thought that I really beheld a firm and most evident instance to perswade me to believe , that he is to be accounted truly a man , ( not who appears so to be by the external shape of his body , but ) who is such in respect of his mind and understanding . For although this person had a mangled and deformed body , yet he demonstrated the strength of his internal faculties to be great and most powerful . Moreover , God himself vouchsafed to allot these forementioned persons ( who , living in a place apart by themselves , spent their time according to the usual manner in prayers , fastings , and in the performance of other severe exercises of Religion , ) a blessed and salutary death ; reaching out to them his propitious right hand . But * that malicious enemy of all goodness , unable to endure them any longer , in regard they were carefully armed against him with their continual prayers to God , resolved to have them killed and removed from off the earth , as being troublesome to him . Which God permitted him to attempt and perform ; both that he should not be hindred from ●oing mischief , agreeable to his own mind and purpose ; and that they might at length receive the rewards of their various combats . Thus therefore nine and thirty persons were beheaded on one and the same day , by an order from the most impious Maximin . These were the Martyrdomes perpetrated in Palestine during the space of ten years , and such was the persecution in our days ; which , having been began from those times wherein the Churches were demolished , was much increased in the times succeeding by the Governours insolencies . Amidst which , their various and different combats who were Religious Champions , made an innumerable company of Martyrs throughout every Province ; to wit , in Libya , and throughout all Egypt , Syria , and all those Provinces , which reach from the East round to the Country of Illyricum . For those regions scituate beyond these now mentioned , that is , all Italy , Sicily , France , and those which lie towards the Sun-setting , Spain , Mauritania , and Africa , having not indured the rage of the persecution full out the space of the two first years , were vouchsafed a sudden visitation from God , and [ obtained ] peace : divine Providence taking compassion on the simplicity and faith of those men . Further , an accident ( a parallel to which the Records from the very first beginning of the Roman Empire cannot shew ) happened now first in these our days , contrary to all expectation . For , during the persecution in our times , the Empire was divided into two parts . Those brethren which were inhabitants of the one part , that just now mentioned , enjoyed peace : but such as dwelt in the other part of the Empire , endured innumerable conflicts [ renewed against them ] successively . But when divine grace gave some indications of its candid and compassionate visitation of us , then those very Governours of ours ( who before had been raisers of the wars waged against us in our days , ) having most miraculously altered their minds , sounded a retreat ; extinguishing the flame of persecution kindled against us , by Rescripts published in favour to us , and by mild Edicts . c 'T is requisite , that we Record their retractation . The End of Eusebius Pamphilus's Book concerning the Martyrs of Palestine . THE NINTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . CHAP. I. Concerning the counterfeited Cessation [ of the Persecution . ] THIS Revocation contained in the Imperial Edict a mentioned before , was published in all parts of Asia , and b throughout the Adjacent Provinces . After which publications thus made ; Maximin , the Eastern Tyrant , ( a person as impious as ever breathed , and a most deadly enemy to the worship of the supream God ; ) being in no wise pleased with these Rescripts , instead of the forementioned Edict , issues out a verbal Order only to those Governours within his Jurisdiction , that they should stop the persecution against us . For , in regard he durst not in any wise oppose the Decree of his superiours , * having concealed the forementioned Edict , and taken such care , as that it should not be publickly proposed in the Provinces under his Jurisdiction ; he gives order by word of mouth only to those Governours under him , that they should put a stop to the persecution against us ; of which Order they inform one another by Letters . For Sabinus , who was then honoured with the Prefecture of the Praetorium ( the chiefest Office c among them ) in a Latine Epistle to the Governours of the Provinces declared the d Emperour's pleasure ; the contents of which Letter we have thus translated : The Majesty of our most sacred Lords the Emperours , by their earnest and most devout care , have long since determined to render the minds of all men conformable to the true and holy Rule of living ; that by this means they who seem to have embraced usages different from those of the Romanes , might be induced to exhibite due worship to the immortal Gods. But the obstinate and most untractable perverseness of some mens minds was arrived at such an height , that neither could the justice of the [ Imperial ] Decree prevaile with them to recede from their own resolutions , nor the imminent punishment annexed strike any terrour into them . Since therefore it might have happened , that upon this account many would have precipitated themselves into danger ; the sacred Majesty of our Lords the most puissant Emperours , ( according to their innate clemency ) judging it disagreeable to their own most sacred Intent , that upon this occasion men should be surrounded with such great danger ; enjoyned our * devotedness to write to your Prudence : that if evidence be brought against any Christian for his following that way of worship observed amongst those of his own Religion , you should secure him and set him free from all danger and molestation , and that you should condemn ▪ none to be punished upon account of this pretence . For since it has been manifestly evidenced that during so long a tract of time they could by no means be perswaded to desist from their perverse stubborness ; your Prudence therefore is enjoyned to write to the Curators , to the Magistrates , and to the Presidents of the Villages [ belonging to ] every City , that they may understand , that for the future they are not to take any further care concerning c this affair . Hereupon , all the Governours of Provinces , supposing that the Letter written to them [ by Sabinus ] contained [ Maximin's ] true and genuine meaning , did by their Letters communicate the Emperour's pleasure to the Curators , Magistrates , and Presidents of the Villages . Nor did they urge these things to them by Letters only , but much more by such deeds , as that the Princes command might thereby be put in execution ; bringing forth , and setting at liberty those prisoners which they had in hold for Confession of the faith of God ; and also releasing them who had been adjudged to the punishment of working in the Mines . For they supposed that this would in reallity be wellpleasing to the * Emperour , but herein they were mistaken . These things being thus finished , on a sudden ( like some bright shining light which darts forth its rays after a thick darksome night , ) you might have seen Churches gathered together throughout every City ; full assemblies ; and the usual f solemn services performed at these meetings . All the Infidels were not a little astonished at these things , wondring at so great and unexpected an alteration of affairs , and crying out , that the God of the Christians was the great and only true God. Also , those of our Religion , who had faithfully and manfully strove in the Combat of Persecution , obtained great confidence and freedom amongst all men . But as many as through weakness of faith had made shipwrack of their souls , with much earnestness ran to seek for a remedie ; begging and praying for an assisting right hand from them that were strong , and supplicating God to be merciful to them . Moreover , soon after this , the Noble Champions of Religion , released from their servitude in labouring in the Mines returned to their own Countries ; and being glad and jocund , travelling through the Cities , were filled with an inexpressible joy , and a confidence unutterable . Thus did numerous companies of persons that were Christians perform their journies , lauding God with Hymns and Psalmes in the midst of the High-ways and Market-places . And you might now have seen those , ( who but lately had been in bonds , groaning under most severe punishments , and driven from their own Countries ) with joyful and pleasant countenances possessing their own habitations again : in so much that they , who formerly ▪ [ threatned to ] murther and destroy us , when they saw this miracle which did so far surpass all mens expectation , rejoyced with us at what had happened . CHAP. II. Concerning the change of affairs which did afterwards ensue . BUT the Tyrant ( who as we said before , Ruled in the Eastern parts ) no longer able to endure these things , ( he being a professed Enemy to goodness , and one who laid wait to insnare all good men ) suffered not this state of affaires to continue a the space of six months complete . But , inventing all the ways imaginable to subvert the Peace , first he attempted ( upon some pretence or other ) to hinder us from assembling in the * Coemiteria . Afterwards b he sends an Embasie to himself against us , having sollicited the Antiochians , by the means of some impious persons , that they should petition to obtain this from him ( under the notion of the greatest favour , ) to wit , that he would impower them to suffer no Christians to dwell amongst them : he also excited the Inhabitants of other Cities to do the like . The chief of all these was one Theotecnus , an Antiochian ; a turbulent person , an impostor , and a wicked man , ( whose nature was not answerable to his † name ; ) he was at that time c Curator of Antioch . CHAP. III. Concerning an Image newly made at Antioch . WHen this [ Theotecnus ] therefore had several ways made his attacks against us , and had taken all imaginable care to hunt those of our Religion out of their Coverts , ( as if they had been Thieves and Malefactours , ) and had invented all the ways and methods of calumniating and accusing us , and had been the occasion of putting many men to death : at last he erects an Image of a Jupiter Philius , and b consecrates it with Magick charmes . And , having invented and instituted , in honour of it , impure ceremonies , execrable initiations , and most detestable expiations ; he gave the Emperour himself a demonstration of the imposture of his Oracles , by which he effected what he had undertaken . Moreover , this man to please the Emperour by his flattery , stirreth up the Daemon against the Christians ; feigning that God commanded , that the Christians ( as being his enemies ) should be banished the City , and all the Countries adjoyning to the City . CHAP. IV. Concerning the Decrees [ of the Cities ] against the Christians . WHen Theotocnus , ( the first person that acted against us ) had had this desired success , all the other Magistrates , inhabiting the Cities under Maximin's Jurisdiction , hastned to establish the same Decree ; also , the Governours of Provinces , perceiving that this was acceptable to the Emperour , prompted those that lived within their district , to do the same thing : Moreover , when the Tyrant had by his Rescript most willingly assented to their Ordinances , the flame of Persecution was again kindled afresh against us . At length , Priests of the Images were constituted in every City ; and moreover , such men as had been most eminent in State employments and had acquitted themselves honourably in the publick Offices they had born , were by a Maximin himself created chief Priests . These men were very diligent and earnest about the worship of their Gods. For , ( that I may speak briefly ) the great superstition of this Emperor had such an influence as well upon the Governours , as the private persons within the limits of his Government , that it induced them all to act any thing against us in compliance to him : and they thought , that to murther us , and to invent some new mischievous stratagems against us , was the most grateful acknowledgement they could pay for the favours they expected to receive from him . CHAP. V. Concerning the forged Acts HAving therefore forged some a Acts of Pilate concerning our Saviour , which were stuffed with all manner of Blasphemie against Christ ; by [ Maximin ] the Emperour's order they send them throughout all his Dominions ; commanding by their Letters that these Records should be posted up in all places , both in the Country and in the Cities ; and that such as were School-masters should give them to their Scholars in stead of their lessons , and make them study them , that so they might have them imprinted on their memories . Whilst these things were done after this manner , the chief Commander in the Army at Damascus a City of Phoenicia ( whom the Romans call a Captain ) having haled some infamous women out of the Market-place , compelled them by threatning them with tortures , to b testifie by subscribing the said publick Records , that they were formerly Christians ; and that they were conscious to their profane practices ; and that in their very Churches they performed obscene and lascivious actions ; and what ever else he would have them say that might bring a scandal upon our Religion . The testimonies of these women he inserted into the said Acts , and sent them to the Emperour . By whose order these very Records were published in every City , and in all other places . CHAP. VI. Concerning them that suffered Martyrdom in those Times . BUt not long after , this Captain was his own Executioner , suffering a condign punishment for his malicious wickedness . And now banishments and most horrid Persecutions were a fresh raised against us ; the Presidents in every Province renewing their cruel insurrections against us : in so much that some of the most eminent asserters of the divine faith were apprehended , and without any commiseration had the sentence of death pronounc't against them . Three of them having professed themselves Christians , were cast to the wild beasts and devoured by them at Emesa , a City of Phoenicia : amongst them there was a Bishop , one a Silvanus , a very old man , who had born that Office forty years compleat . At the same time also , b Peter , that most eminent Prelate of the Alexandrian Church , ( the chiefest ornament and glory of the Bishops , both for his virtuous life , and his study and knowledge in the sacred Scriptures ) being apprehended for no crime at all , was beheaded ( contrary to every bodies expectation ) by Maximins order on a sudden , and without any specious pretence . Likewise many other Aegyptian Bishops suffered the same death that he did . c Lucianus also , Presbyter of the Church at Antioch , a very pious man , much famed for his continency , and his knowledge in the sacred Scriptures , was brought to the City of Nicomedia , d where the Emperour then kept his Court ; and after he had made his Apology , in defence of that Doctrine which he asserted , before the President he was committed to prison and murthered . In fine , Maximin , that professed Enemy of all virtue , did in a short time load us with such burthens of afflictions , that this latter storm of Persecution raised by him seemed to us far more grievous then the former . CHAP. VII . Concerning the Edict against us , which was [ ingraven on Brazen plates and ] hung up on the Pillars . MOreover , in the midst of every City ( a which was never seen before ) the Decrees of Cities , and also the Imperial Edicts against us were ingraven on Brazen plates and proposed to open view . And the boyes in the Schooles had nothing in their mouths * all day long but Jesus and Pilate , and the Acts which were forged to disgrace us . I judge it pertinent to insert here this very Rescript of Maximin's , which was ingraven on plates of Brass : both that the proud and arrogant insolency of this mans hatred towards God may be manifested : and also that it may hence be made apparent , that divine justice ( which hates the impious , and keeps a continual watch against them ) did within a very short time pursue and overtake him : by which Divine justice he was inforced to alter his sentiments soon after concerning us , and to confirm them by his Edicts in writing . But these are the Contents of his Rescript . A COPY OF THE TRANSLATION OF MAXIMIN'S RESCRIPT IN ANSWER TO THE DECREES OF THE CITIES AGAINST US , TRANSCRIBED FROM A BRAZEN PLATE AT TYRE . Now at length the infirm Confidence of mans mind , having shaken off and dispersed the cloud and mist of errour ( which heretofore invested the senses of men , not so much wicked as wretched , being involved in the fatal night of ignorance , ) may discern , that it is undoubtedly governed and strengthened by the indulgent providence of the immortal Gods. It is incredible to express how gratefull , how pleasing and acceptable a thing it was to us , that you gave such a proof of your Pious resolution towards the Gods. Indeed , before this time no person was insensible of the observancy and religious worship you shewed towards the immortal Gods ; b for your faith is made known to them not in bare and empty words , but by uninterrupted and miraculous eminent Acts , upon which account your City may deservedly be stiled the Seat and Mansion of the immortal Gods. For it is manifestly evident by many instances , that She flourisheth by the c Arrival and presence ▪ of the celestial Deities in Her : But lo ! Now your City ( careless of all its own particular concerns , and having no regard to the Petitions , which in times past it did usually make [ to us ] for the welfare of its affairs , ) when it was sensible that the Promoters of that accursed vanity did begin to creep again , and [ perceived ] that ( like fire which is carelessely left and raked up , ) it brake forth into violent flames , the brands thereof being rekindled , immediately without the least delay made its address to our piety , as to the Metropolis of all Religion , petitioning for a redress and an assistance . 'T is evident that the Gods have instilled into your minds this wholesome advice upon account of your constant and faithful perseverance in your Religion . For the most High and Mighty Jupiter , ( who presides over your most famous City , and preserveth your Country Gods ▪ your wives and children , your families and houses from all manner of destruction and ruine ) hath breathed into your minds this salutary resolution ; whence he hath evidenced and plainly demonstrated , what an excellent , noble , and comfortable thing it is , to adore him , and to approach the sacred Ceremonies of the immortal Gods with a due observancy and veneration . For what man can there be found so foolish and so void of all reason , who perceives not that it comes to pass by the favourable care of the Gods towards us , that neither the Earth does deny to restore the seeds committed to it , frustrating the hopes of the husbandmen with vain expectations , or that the aspect of impious War is not d immoveably fixed on the earth ; or that mens bodies are not hurried away to the grave being tainted by an infection in the temperature of the Air : or that the Sea , tossed with the blasts of tempestuous winds does not swell and overflow : or that storms breaking forth on a sudden and unexpectedly do not raise a destructive tempest : or lastly , that the Earth ( the nurse and mother of all things , ) shaken by an horrid trembling arising from its own internal caverns , e does not raise vast hills out of its own bowels ; or that the mountains which lie upon it are not swallowed up by its unexpected scissures and rents . There is no man but knowes that all these calamities , ( yea far more horrid than these ) have happened heretofore . And all these evills fell upon us , because of that pernitious errour and most vain folly of those wicked men , at such time as it abounded in their souls , and burthened the whole earth almost with shame and confusion : After the interposition of some words , he continues . Let men now look into the open fields and see the flourishing corn , waving its weighty ears ; let them view the Medows gloriously bedecked with flowers and grass caused by the seasonable springing showers : Let them consider the constitution of the aire how temperate and calm it is again become . In future let all men rejoyce for that by your Piety , by your sacrifices and Religious worship , the fury of that most Potent and strong God Mars is appeased ; and for this reason , let them securely solace themselves in the quiet enjoyment of a most prosperous and serene Peace . And , as many as have deserted that blind errour , and wholly relinquished those impertinent wandrings , by returning to a right and sound temper of mind , let them rejoyce the more upon that account ; in regard , ( being delivered as it were from a storm unforeseen , and from a fatal disease , ) they shall in future reap the sweet enjoyments of an happy life . But if any shall willfully persist in that their execrable vanity and errour , let them be banished and driven far from your City and its vicinage ( according to your request : ) that by this means your City , being ( agreeable to your commendable diligence in this affair ) freed from all pollution and impiety , may wholly devote it self ( according to its natural inclination ) to attend upon the sacrifices and worship of the immortal Gods with all due veneration . Now , that you may be sensible how acceptable your address in this case was to us , and how ready and forward our mind is voluntarily to comply with and reward good desires even without any decrees , or supplication ; we permit your devotedness to ask the greatest favour you have a mind to , upon account of this your Religious attempt . And now therefore make it your business to ask this and have it granted . For you shall obtain it without any delay . And this great boon granted to your City shall endure throughout all ages , both as a testimony of your most Religious Piety towards the immortal Gods ; and shall also be an evidence to your children and descendants , that for this your good course and resolution of life you have received due rewards from our Gracious Goodness . This Rescript against us was fixed up on the Pillars throughout every Province , and did utterly exclude us from all hopes of safety , as far as it lay in humane power to do . In so much that ( according to that divine oracle ) * Even the elect themselves , were it possible , would have been offended at these things . But now , when all expectation [ of assistance from above ] was amongst most of us in a manner expired and extinct ; while they , who were commissioned to publish the aforesaid Edict against us , were in some Countries yet on their journey ; God the Protector of his own Church , ( repressing the outragious insolence of the Tyrant against us , by stopping his mouth as it were ; ) did on a sudden demonstrate his celestial assistance in defence of us . CHAP. VIII . Concerning what afterward hapned , in the time of the Wars , of the Famine , and of the Pestilence . * FOR Showers and Rains which would then have been seasonable ( it being Winter ) withheld their wonted streams from the Earth : upon which hapned a Famine not so much as thought of or expected , which was followed by a Pestilence . There raged also another violent disease , ( it was an Ulcer , which was properly call'd a Carbuncle , upon account of its violent burning . ) This Ulcer spread it self over all the parts of the body , and was very fatal and dangerous to them that were afflicted with it . And because its chief seat was for the most part longest about the eyes , it blinded a great many men , women , and children . Besides all these ( alamities , the Tyrant did now ingage in a War against the Armenians , who had been old friends and Allies of the Romans . This * person hated by God , endeavoured to compell these men ( who were also Christians , very studious and industrious about the service of God , ) to sacrifice to Idols and Daemons , and so rendred them foes instead of being friends , and bitter enemies instead of confederates . All these calamities therefore , hapning on a sudden at one and the same time , did curb and confute the arrogant boasting of the insolent Tyrant against God ; who had impudently bragg'd that in regard of his care in worshipping Idols , and persecuting us , neither War nor Famine , nor Pestilence , had happened in his Reign . Therefore all these Calamities coming to pass together , and at the same instant were as Prologues and forerunners of his imminent ruine . Both he and his Armies suffered much in the expedition against the Armenians : And the residue , who inhabited the Cities under his Government , were miserably oppressed with the Plague and Famine : so that one measure of wheat was sold for two thousand five hundred * Attick drachms . Innumerable were they that died in the Cities , but more in the Countries and Villages ; so that now the † Censor's Tables which were formerly filled with the names of Countrey men , wanted but little of one continued blot ; allmost all persons being destroyed either by the want of sustenance , or the Pestilential disease : some did not refuse to sell to the wealthier sort , even those things which were most dear to them , for a little morsel of food . Others selling their estates by parcels , were reduced to the greatest want and extremity . Other-some chewed in pieces little handfulls of grass which they had plucked up , and making no distinction , but eating poisonous herbs together therewith , which corrupted the healthful constitution of their bodies , they perished . Also in every City divers women of good families , being reduced through want to shameless necessity , came forth to begg in the Market-place : their modest countenances and neatness of dress were an evidence of their gentile education : some were pined away and dryed up like the Ghosts of persons departed , so that they went reeling and tottering this way and that way , and being not able to stand , fell down in the midst of the streets , and lying stretched out upon the ground with their faces downward , they craved that even the least morsel of bread might be given them : and at their very last gasp cried out , that they were hungry ; being only strong enough to utter this most doleful expression . But others that seemed to be rich , astonished at the multitude of beggars , when they had given away a great deal , afterwards became uncompassionate and inexorable , expecting that they themselves should erelong suffer the same extremities with those that now begged of them . So that now , the dead carkasses which lay in the midst of the Market-places and by streets naked and unburied for many days , were a most lamentable spectacle to the beholders . Moreover , some were devoured by doggs , upon which account those that survived , betook themselves to killing of doggs ; being afraid least they should run mad , and devour them who were yet alive . Neither did the Plague more leisurely destroy whole households and families ; but more especially those whom the Famine could not dispatch , because they were furnished with great store of provision . Therefore the rich Presidents of Provinces , the Prefects , and a great many that were of the Magistracy , ( as if the Famine had purposely reserved them to be devoured by the Pestilential distemper ) suffered an accute and sudden death . All places , by-lanes , the Markets , and streets , were full of lamentations . There was nothing to be seen but mournful songs at burials , a together with their usuall pipes and other funeral-musick . Thus death fighting with the two forementioned weapons , to wit , the Pestilence , and the Famine , did in a short time destroy whole families ; In so much that you might have seen two or three dead bodies carried out of the same house together to the b grave . Such were the rewards of Maximin's arrogance , and of the Decrees which the Cities issued out against us . During these sad times all the Heathens had evident demonstrations of the care and piety of the Christians exhibited towards all men : for only they ( amidst so many and great calamities on all sides ) in reality declared their true compassion , and good nature : some of them imployed themselves , every day in taking care of and in burying the dead ( for vast numbers died whose funerals no body took care of . ) Others gathered together into one body all those in the City who lay under the pressures of the Famine , and distributed bread to them all . So that , when the fame of this action was divulged amongst all men ; they all glorified the God of the Christians , and did acknowledge them to be pious , and the only true worshippers of God , being convinced sufficiently by their works . Affaires being in this posture , God the great and celestial defender of the Christians , ( having by the aforesaid calamities manifested his wrath and indignation against all men , because of their barbarous cruelties shown towards us , ) did again restore to us the gracious and glorious splendour of his Providence ; darting forth upon us ( involved in the thickest darkness ) the most miraculous light of his peace : and made it apparent to all men , that God himself was always the Overseer and inspectour of our affaires ; who does sometimes indeed chastise and correct his people with the scourges of affliction : but after sufficient chastisement , he does again shew himself gracious and merciful to those that confide in him . CHAP. IX . a Concerning the death of the Tyrants , and what expressions they used before their deaths . CONSTANTINE therefore ( who , as we said before , was an Emperour born of an Emperour , the Pious son of a most Religious , sober , and prudent Father b ) and Licinius ( who was next to him in Authority , both honoured for their Wisdom and Piety ; ) two most Pious [ Emperours ] having been encouraged by God the supream King and Saviour of all men , against two most impious Tyrants , and engaging them in a lawful War , ( God assisting them ; ) Maxentius was most miraculously vanquished at Rome by Constantine ; and Maximin the Eastern Tyrant , not long surviving Maxentius , dyed a most ignominious death , being conquered by Licinius , who had not yet done any extravagant action . Moreover , Constantine the former of these two ( who was the chiefest person , both in respect of honour , place , and degree in the Empire ) took compassion upon those who were oppressed with Tyranny at Rome ; and having by prayers humbly called upon the God of Heaven , and his Word Jesus Christ the Saviour of all men , to be his helper , he marcheth with his whole Army in vindication of the antient Liberties of the Romans . Now Maxentius , confiding more in his Magick devices , than in the love and favour of his Subjects , durst not so much as stir out of the City gates ; but with an innumerable host of Souldiers , and with Ambushes , he fortified all Places , Towns , and Cities whatsoever about Rome , and within the compass of all Italy , which were under the pressures of his Tyranny : the Emperour [ Constantine ] depended upon divine assistance , and having attacked the Tyrant's first , second , and third Battalion , and with ease routed them all , he made himself a passage through the greatest part of Italy , and was now come up to the very gates of Rome . But least he should be constrained to assault all the Romans for the Tyrant's sake only , God himself drew the Tyrant ( as it were with cords ) a great way out of the Gates : and did effectually confirm the truth of the miracles he wrought in times past against the wicked ( recorded in the everlasting monuments of the sacred Scriptures , which though they are accounted fabulous by some and not credited , are nevertheless believed by the faithful ) to all in general , Believers as well as Infidels , who saw this miracle we are about to relate . For as God in the days of Moses and the old Religious Nation of the Hebrews , overwhelmed the Chariots and forces of Pharaoh in the Sea ; and drowned his c chosen Captaines in the Red Sea , and covered them with the waves : after the very same manner Maxentius with the Souldiers and guards that were about him were cast into the deep like a stone ; at such time as he fled before the divine power , which did always assist Constantine's Armes , and designed to pass a River that was in the way before him : over which he laid a very artificial bridge made of Boats joyned together , and so became instrumental to his own destruction . Upon which account these words may be pertinently spoken concerning him ; * He hath graven and digged up a pit , and is fallen himself into the destruction that he hath made . His travel shall come upon his own head , and his wickedness shall fall on his own pate . The joynings therefore of the bridge laid over the River being after this manner separated , the passage began to sink ; and the Boats together with the men in them descended on a sudden to the bottom of the River . Thus , this most impious Tyrant in the first place , and after him his Guards ( according to what was foretold in the sacred Scriptures ) sunk down like lead into the deep waters . So that [ Constantine's Souldiers ] who at that time by divine assistance obtained the victory , in such sort as the Israelites heretofore did who were lead by Moses that eminent servant of the Lord , d ought in all reason to have sung and repeated the same expressions ( though not in words exactly the same , yet in reality ) that they heretofore did against that impious ▪ Tyrant [ Pharaoh , ] after this manner : * Let us sing unto the Lord , for he hath triumphed gloriously ; the horse and the rider hath he thrown into the Sea. The Lord is my helper and defender , e he is become my salvation , And again : who i. like unto thee , O Lord , amongst the Gods : who is like unto thee ? Glorious art thou amongst the Saints , wonderful in glory , working miracles . When Constantine had in reality sung these Hymns , and Songs like unto , and of the same sort with , these , in praise of Almighty God Governour of all things , and Authour of victory , he entred Rome with all triumphant Pomp and Splendour : and immediately the whole Senate , f those that were of the Equestrian Order , and all the people of Rome , together with their wives and children , received him ( with a joy in their countenances which proceeded from their very hearts ) as a Redeemer , a Saviour , a publick Father , and Benefactour , and with acclamations , and a gladness insatiable . But he , possessing a piety towards God that was naturally implanted on him , was not in the least elevated in mind at these popular acclamations , nor puffed up with these commendations , but being sufficiently sensible of the divine assistance in this his enterprise , he presently gave command , that the Trophy of our Saviour's passion should be put g into the hand of a Statue erected to him . And when they had erected his Statue in the most publick place of all Rome , holding in its right hand the salutary sign of the Cross , he commanded an inscription to be Engraven upon the basis of it in Latine , containing these very words : BY THIS SAVING SIGN WHICH IS THE COGNIZANCE OF TRUE VALOUR , I HAVE DELIVERED AND FREED YOUR CITY FROM THE SLAVISH YOAK OF THE TYRANT , AND HAVE SET AT LIBERTY THE SENATE AND PEOPLE OF ROME , AND RESTORED THEM TO THEIR ANTIENT SPLENDOUR AND DIGNITY . After this , Constantine the Emperour and Licinius his Collegue , ( who was not then faln into that extravagant madness which afterwards depraved his intellectuals ) having both together worshipped and reconciled themselves to God the author of all the good which had hapned to them , did with an unanimous accord and consent enact a most compleat and full Law in behalf of the Christians . And they sent a relation of the miracles which God had done for them , and an account of their victory over the Tyrant , together with this their law , to Maximin who as yet was Emperour in the Eastern parts , and pretended friendship towards them . But he , like a Tyrant , was discontented and dejected at this news : yet being afterwards unwilling to seem to yield to others , and also out of fear to them who had confirmed the Edict , daring not h to suppress and conceal it , he directs this his first Rescript in behalf of the Christians , to his Ministers , as it were of his own accord and by his own authority , though he was forced to it ; Wherein with much artifice he feigneth concerning himself such things as were never done by him . A Copy of the Translation of Maximin the Tyrant's Rescript . i JOVIUS MAXIMINUS AUGUSTUS , to SABINUS . I suppose it well known to your Gravity , and to all men , that our Lords and Fathers Diocletian and Maximian ( when they perceived that almost all men , deserting the Religious worship of the Gods , joyned and applied themselves to the Sect of the Christians , ) did rightly and duly decree , that all those persons who had Apostatized from the worship and service of their Gods , should be re-called to the worship of the Gods by a publick punishment and chastisement . But when with an happy Omen I first came into these k Eastern Provinces , and found that very many men ( who might be serviceable to the Republick ) were exil'd and confin'd by the Judges , for the reason aforesaid , to certain places appointed them ; I gave a charge to all the Judges , that none of them should for the future treat the Subjects of their Provinces so barbarously ; but that they should rather regain them to the service of the Gods by courteous perswasives and kind exhortations . During the time therefore that our Commands were , according to our Injunction , strictly observed , it happened that there was not one in all our Eastern Provinces either confin'd , or injured : but , in regard no trouble or disquietude happened to them , they were the rather reduc'd to the worship of the Gods. After this , in l the last year , when I successfully made a journey to Nicomedia , and there abode , the Citizens of that City came to me with the Images of their Gods , begging of me with much earnestness that those sort of men might by no means be permitted to inhabite amongst them . But in regard I understood that a great many men of that Religion liv'd in those parts , I gave them this answer : that I was very well pleased with , and thankful to them for , their address , but did not perceive that that was the desire of all men in general . If therefore , any do persist in the [ Christians ] superstition , every one of them may have his free liberty ; to choose what pleases him ; and if they will embrace the service of the Gods , they also may do that . I thought it requisite to return a kind reply to the Nicomedians , as well as to the other Cities , who with much importunity had presented me with the same Petition , to wit , that no Christian might dwell in their Cities ; m for so the preceding Emperours ( as I observed ) had always done ; and it now so pleased the Gods , ( by whom all men are preserved , and the publick state of affairs continued in a sedate posture , ) that I should grant that earnest address of theirs which they presented me with concerning the divine worship of their Gods. Wherefore although I have very frequently before this time , as well by Rescripts as n Commands , ordered your devotedness , that the Presidents of Provinces should not be rigid or severe in their proceedings against those within their districts , who are studious about the observation of the Rites and usages of the Christian Religion ; but that they patiently tollerate and with moderation comply with them : yet , least they should suffer any affronts or molestations , from the o Beneficiarii , or any others , I thought it agreeable and opportune to remind your Gravity by th●se Letters , that you should rather win the Subjects of our Provinces to embrace the worship of the Gods , by flatterings and exhortations . Wherefore if any shall voluntarily take upon him to embrace and acknowledge the worship of the Gods , it is convenient that you should receive and treat such persons with the greatest kindness imaginable . But if any chuse to adhere to their own Religion , you are to permit them to take their Liberty . It is therefore required , that your devotedness observe what you are hereby injoyned ; and that no person be impowered to injure , or exercise violence towards any of the Subjects of our Provinces : since it is rather convenient ( as we said before ) to re-call our Subjects to the worship of the Gods by fair words and kind exhortations . Moreover , that this Injunction of Ours may come to the knowledge of all our Subjects , let it be your care to p publish this Our Order by an Edict proposed by you . When Maximin had issued out this Precept ( being necessitated to it , and having not done it of his own accord ) for all this he was not lookt upon by all men to mean unfeignedly , or worthy to be confided in , because formerly ( after the like Indulgence ) he had demonstrated himself to be of a mutable and perfidious disposition . None therefore of our Religion durst either q meet together in their Ecclesiastick assemblies , or shew themselves in publick ; for the Rescript did not in express words allow of this ; it only contained an order that we should be preserved secure from violence and abuses : but it permitted us not either to celebrate our assemblies , or to build Churches , or to perform any of those solemnities usual with us : although Constantine and Licinius , the Patrons of Peace and Piety , r had by their Letters acquainted him , that they had both permitted us to doe these things , and also had granted the same to all under their Government by their Rescripts and Decrees . But the most impious Tyrant was resolv'd not to yield thus , till such time as , having been prosecuted by divine justice , he was at length forced to it , whether he would or no. CHAP. X. Concerning the Victory [ obtained ] by the Pious Emperours . THis was the reason which a did press him on every hand . When he was no longer able to support the weight of the Government , which was unworthily confer'd upon him , but through want of a moderate prudence of mind , such as is required in a Prince , did insolently and undecently manage publick concerns ; and moreover , was vainly puffed up with haughtiness of spirit , even against his Collegues in the Empire , who were far his superiours in Birth , Education , desert , prudence , and ( which is the chiefest accomplishment of all ) in humility and piety towards the only true God. Through confidence and insolency he arrived to such a degree of audaciousness , as to b challenge the Precedency , and placed his name first in all Titles and Honours . Then c his madness breaking forth into utter desparation , having violated the league which he had made with Licinius , he raised a bloudy and implacable War. Afterwards in a short time he * put all things into confusion , and every City into a strange consternation ; and having gathered together all his forces being a very great Army , he marched forth to fight against Licinius ; being extraordinarily puffed up in mind with a confidence of the assistance of Daemons which he supposed to be Gods , and with his innumerable Army of men . But when he came to engage in a Battel , he was destitute of divine care and protection ; and the victory was by the one , only and supream God given to Licinius . First of all his d Foot forces were routed , in which he did most confide ; then his Guards deserted him , revolting to Licinius the Conquerour , and he forthwith , unhappy wretch , threw off his Royal Robes , ( which did not become him , ) and timerously , ignobly and unmanfully shrowded himself amongst the crowd [ of common Souldiers . ] Afterwards he fled ; and ( being very sollicitous about making provision for his own safety ) hid himself in the fields and villages , hardly escaping the Enemies hands ; by which he did truely verifie those firm , unerring , and divine ▪ Oracles which say ; There is no king that can be saved by the multitude of an host , neither is any mighty man delivered by his great strength . A horse is counted but a vain thing to save a man , neither shall he deliver any man by his great strength . Behold the eyes of the Lord are upon them that fear him , upon them that put their trust in his mercy ; to deliver their souls from death . Thus therefore did the Tyrant return with disgrace into his own Provinces ; and first of all in a mad passion he destroyed many Priests and Prophets belonging to those Gods he had formerly admir'd , ( by whose Oracles he had been excited to engage himself in this War ) as Cheats , Impostor's , and also , betrayers of his own safety . Then , when he had given thanks and praise to the God of the Christians , and had enacted a full , perfect and most compleat Law for their Liberty , he was forthwith struck with a mortal distemper , and ( without the least delay allowed him ) finished his life . Now this was the Law which he published . * A Copy of the Tyrants Decree in behalf of the Christians , translated out of Latine into Greek . EMPEROUR CAESAR CAÏUS VALERIUS MAXIMINUS GERMANICUS , SARMATICUS , PIUS , FELIX , INVICTUS AUGUSTUS . We are confident no man can be ignorant , but that every one does know and is fully satisfied ( if he does recollect himself and reflect upon what is done , ) that at all times and by all means We do consult the utility of the Subjects of our Provinces , and do willingly grant them such things as may prove most advantagious to them in general , all that may be most condusive to their common good and profit , whatever is agreeable to the advantage of the publick , and is most grateful to the minds of every one of them in particular . At such time therefore as it came to Our knowledge , that ( upon occasion of a Law made by Our Parents , their most sacred [ Majesties ] Diocletian and Maximian , whereby it was Decreed that the Assemblies of the Christians should be utterly abolished ) many Extortions and Rapines were committed by the * Beneficiarii , and that these abuses of our Subjects , ( whose peace and quiet is our chiefest care ) increased exceedingly , their estates being [ upon this pretence ] wasted : by Our Letters written the last year to Our Presidents of every Province , we Decreed : that if any one had a desire to follow that Sect , or adhere to the Prescripts of that Religion , he might without impediment persist in his resolution , and not be hindred or prohibited by any man : and that every one should freely do what pleas'd him best without the least fear or suspition . But it could not now escape our knowledge that some of Our Judges did f misapprehend Our Commands , and caused Our Subjects to distrust and doubt of our Decrees , and made them more slow and fearful in their accesses to those Religious performances which they approved of as best : Now therefore that all jealousies , ambiguities , and fears may for the future be removed , we have Decreed that this Our Edict be published ; whereby all men may know , that they who desire to follow this Sect and Religion , are allowed by this Our Gracious Indulgence to apply themselves to that Religion which they have usually followed , in such a manner as is acceptable , and pleasing to every one of them . We do also permit them to rebuild their Oratories . Moreover , that this Our Indulgence may appear the larger and more comprehensive , it has pleased us to make this Sanction ; that if any houses or estates ( which formerly belonged to and were in possession of the Christians ) are by the Decree of Our Parents devolved to the Right of the Exchequer , or are seized upon by any City , or sould , or g bestowed upon any one as a gratuity : We have Decreed that they shall all be restored to the antient tenure and possession of the Christians ; that so all men may hereby be sensible of our Piety and providence in this concern . These are the expressions of the Tyrant , which came from him not a full year after those Edicts he had published against the Christians [ engraven on plates of Brass and ] fix't up on the Pillars . And now he , who but a little before looked upon us as impious , Atheistical Persons , and the very pest of mankind , ( in so much that we were not permitted to dwell in any City , Countrey , or even in the deserts , ) this very person [ I say ] made and published Laws and Decrees in favour of the Christians . And they , who but lately were destroyed by fire and sword , and were devoured and torn by beasts and birds in the very presence of this Tyrant ; they , who underwent all sorts of punishments , tortures and death , in a most miserable manner , like Atheists and irreligious persons , even these men are now acknowledged by this very Tyrant to profess Religion , and are permitted to rebuild their Oratories ; nay further , the Tyrant himself does acknowledge and attest that they ought to be partakers of some Rights and Priviledges . Moreover , when he made this publick acknowledgment , ( as if he had hereby obtained some favour ) for this very reason , his sufferings were less calamitous than he deserved they should be , [ for ] being smitten by God with a sudden stroak , he died in the second Engagement [ that happened in ] that War. But he ended his life not like those Martial Generals , who ( after they had often demeaned themselves gallantly in the field in defence of their honour and their friends ) happened couragiously to undergo a glorious death . But he ( like an impious person , and a Rebel against his Creatour , ) whilst his Army stood in the field drawn up in Battalia , staying at home and hiding himself , suffered a condign punishment , being smitten by God with a sudden blow over his body . For , being tortured with grievous and most acute paines , he fell upon his face on the ground , and was destroyed by want of food , all his flesh being melted away by an invisible fire sent upon him from heaven . In so much that , when his flesh was wholly w●sted away , the entire shape and figure of his former beauty quite disappeared ; his parched bones ( which lookt like a skeleton that had been long dried ) being all that was left of him . So that those about him judged his body to be nothing else but the grave of his soul buried in a body already dead and wholly putrified . And when the violent heat of his distemper scorched him with a greater vehemency even to the very marrow of his bones , h his eyes leaped out of his head , and , having deserted their proper station , left him blind . After all this he yet drew his breath , and having given thanks , and made his Confession to the Lord , he called for Death . At last , acknowledging these his sufferings due for his contempt and presumption against Christ , he gave up the Ghost . CHAP. XI . Concerning the final Destruction of the Enemies of Religion . MAximin therefore being thus taken out of the world , ( who was the only Enemy of Religion that hitherto surviv'd , and declared himself the worst of them all ; ) the Churches by the grace of God Almighty were rebuilt and raised from the very foundation , and the Gospel of Christ darting forth its beams of light to the great glory of the all-ruling Deity , enjoyed greater liberty than it formerly had . But the wicked , and the Enemies of Religion were clouded with the highest disgrace and greatest shame immaginable . For first of all Maximin himself was proclaimed by the Emperours a publick Enemy , and was termed in the publick Edicts which were fixed upon Pillars , a most impious , detestable Tyrant , superlatively odious to God. Also the Pictures which were placed in every City in honour of him and his children , were some of them broke in pieces and thrown down from on high to the very ground ; and others were defaced , having their visages blackned with dark colours . In like manner , all the Statues which had been erected in honour of him were also thrown down , broken in pieces , and exposed as subjects of derision and scorn to all those that would abuse and insult over them . After this the other Enemies of Religion were divested of all their dignities . Moreover , all Maximin's party , more especially those whom he had preferred to places of the greatest power in the Provinces within his Empire ( who to flatter him had been insolently abusive towards our Religion ) were put to death . One of this number was b Picentius , a person that was a great favourite of his , highly esteemed by him , and his dearest intimado : whom he created Consul a second and a third time , and also made him c Prefect and Rationalist . Another was one d Culcianus , who had born all Offices of dignity in the Magistracy and in the Government of Provinces ; he also was famous for his innumerable Massacres of the Christians in Aegypt . There were a great many more beside these , by whose endeavours most especially the barbarous Tyranny of Maximin was maintained and extended . Further , Divine vengeance required justice to be executed upon c Theotecnus , being in no wise forgetful of his practises against the Christians . For he was look's upon as a deserving and successful person upon account of his consecration of the Image at Antioch , and besides , the Emperour Maximin conferred on him the Presidency of a Province . But when Licinius came to Antioch , and was resolved to make inquisition for the Impostours , [ amongst others ] he tortured the Priests and Prophets of the New contrived Image , enquiring of them how they palliated and put a mask upon their Imposture : when they could no longer conceal the truth , being by their tortures compelled [ to disclose it ] they declared , that the imposture of the whole Mystery was compos'd by the cunning of Theotecnus : when therefore Licinius had inflicted condign punishment on them all ; he gave order that Theotecnus himself should first be executed , and afterwards the rest of his Associates that were conscious to , and accomplices in the Cheat , having first suffered innumerable tortures . To all these were added Maximin's Sons , whom he had now made Colleagues with himself in the Empire , and partakers of the Pictures , and Inscriptions dedicated to his honour . In fine , all the Tyrants relations , ( who but just before had made their proud boasts , and insolently exercised authority over all men , ) most ignominiously underwent the same sufferings with those persons forementioned , for they received not instruction , nor did they know , or understand this seasonable admonition uttered in the holy Scriptures ; O put not your trust in Princes , nor in the children of men , for there is no health in them . The breath of man shall go forth , and he shall return again to his earth : in that day shall all their thoughts perish . Thus therefore the impious being like filth wiped away [ from off the earth , ] the Empire , which by right belonged only to Constantine and Licinius continued firm , and unobnoxious to Envy . These persons ( after they had first of all cleansed the world from all impiety ) being sensible of those great benefits they had received from God , did sufficiently demonstrate their love of vertue and of the Deity , their piety , and gratitude towards God , by the Laws they made in favour of the Christians . The End of the Ninth Book of the Ecclesiastical History . THE TENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS . CHAP. I. Concerning the Peace , which was procured by God for us . THerefore , glory be to God the Almighty and supream King , for all things : and manifold thanks to the Saviour and Redeemer of our souls , Jesus Christ , through whom we pray that we may have always preserved to us a firm and inviolable peace , both from outward troubles , and also from all internal molestations of mind . Having ( by the assistance of your prayers ) added this tenth book of our Ecclesiastick History to those foregoing books at this place finished , we have dedicated it to you ( most sacred a Paulinus ! ) hereby publishing you to be the seal and closure as it were of this our whole work . Nor will it be incongruous ( as we suppose ) to place here * in its due order , a compleat Panegyrick concerning the Re-edification of the Churches : obeying herein the holy Spirit , which exhorteth us in these words : O sing unto the Lord a new song ; for he hath done marvellous things . With his own right hand , and with his holy arme hath he gotten himself the victory . The Lord hath declared his salvation : his righteousness hath he openly shewed in the sight of the Heathen . Therefore , since the Scripture injoyneth us [ to begin ] a new song , let us agreeable thereto sing together ; because , after such terrible , black , and horrid spectacles and relations ; we are now vouchsafed to see such happy days , and to celebrate such Festivals , as many of our Ancestours , who were truly just and Gods Martyrs , desired to see upon earth , but have not seen them ; and to hear , but have not heard them . But these persons , hastning away with all possible speed , obtained far more excellent things , being taken up into Heaven , and into the Paradise of divine joy and delight : And we , confessing these present enjoyments to be greater than our deserts , stand amazed at the bounty of the Donour of such munificence : We also justly admire and adore him with the utmost vigour of our souls , attesting the truth of his Predictions by his Prophets contain'd in the Scriptures , in which 't is said : O come hither , and behold the works of the Lord , what miracles he hath done upon the earth ; He maketh warrs to cease in all the world . He shall break the bow , and knap in sunder the spear , and burn the shields with fire . Let us therefore rejoyce at the perfect and effectual completion of these things in our days , and with gladness prosecute the series of our narration . After the same manner therefore that we have related , did the whole race of those enemies of God vanish , and was suddenly taken away out of mens sight ; so that that divine Oracle was again compleated , which says ; * I have seen the wicked exalted , and lifted up like the Cedars of Libanus , I went by , and lo , he was not : I sought his place but it could not be found . Now therefore a bright and glorious day , no cloud overshadowing it , doth enlighten , with raies of heavenly light , the Churches of Christ over all the earth . Neither were there any of those that were strangers to the community of us Christians , and to our Religion , b but ( although they did not enjoy them in the same degree that we did , yet at least in some measure ) might together with us partake of the streams and effluxes of those good things , which had been procured us from God. CHAP. II. Concerning the Re-edification of the Churches . ALL mankind was now free from the slavery and oppression of Tyrants ; and being released from their former miseries , ( although several ways , yet ) all acknowledged as well as they could , that it was the only true God , who was the Defender of the pious . But more especially amongst us ( all whose hopes were fixed solely upon God's Christ ) there was an inexpressible joy , and a kind of celestial gladness ; when we saw all places , which through the irreligion of the Tyrants were a little while ago totally destroyed , restored to life as it were , and recovered from a tedious and fatal ruine ; and [ when we beheld ] the Temples erected again from the ground to a vast height , and in splendour far excelling those which had formerly been destroyed . Moreover , the Emperours themselves , in whose hands the supream power was , by their continual enacting of Laws in favour of the Christians , did enlarge , augment , and confirm the magnificence of the Divine bounty towards us . There were Rescripts also frequently sent from the Emperour particularly to the Bishops , their honours were increased , and sums of money were bestowed on them . The Contents of which Rescripts ( being translated out of Latine into Greek , ) it may not be impertinent to record in this book ( as in a sacred Table ) at a proper and fit place , that they may be had in continual remembrance by all succeeding generations . CHAP. III. Concerning the Consecrations of Churches every where [ solemniz'd . ] AFter those things , a spectacle earnestly prayed for , and much desired by us all , appeared ; [ to wit , ] the Solemnization of the Festivals of Dedication [ of Churches ] throughout every City , and the Consecrations of the new builded Oratories ; the frequent assemblies of Bishops , the concourse of Strangers from Countries far remote , the mutual love and benevolence of the people ; the union of the members of Christs body joyned together in an intire harmony and consent : therefore , ( agreeable to that * Prophetick prediction , which has mystically fore-signified what is to come , ) bone was joyned to bone , and joynt to joynt ; and what ever else that Divine Prophecy has aenigmatically but truly declared . There was one and the same power of the holy Ghost which passed through all the members : one soul in all : the same alacrity of faith : one common concent in chaunting forth the a praises of God. Indeed , the Ceremonies of the Prelates were most intire , the Presbyters performances of Service exact , the Rites of the Church , decent and majestick ; b on the one hand was a place for the singers of Psalms , and for the rest of the Auditors of the expressions sent from God : on the other was a place for those who performed the divine and mystical Services : there were also [ delivered ] the c mystical Symbols of our Saviour's Passion . And now people of all Ages , and Sexes , men and women , with the utmost vigour of their minds , with joyful hearts and souls , by prayers and thanksgiving , worshiped God the author of all good . All the Prelates then present made publick Orations , every one ( as well as he was able , ) endeavouring to set forth the praises of those assembled . CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires . AND a certain person , that had been indifferently well educated and was deserving , having made this Oration , came forth into the presence of a great many Bishops , ( that were then present as at an ●●●lesiastick assembly ) who gave him Audience quietly and decently ; then turning himself towards one who was the eminentest of them all , ( a Bishop acceptable to God , by whose care the Church of Tyre , the stateliest Fabrick amongst all the Churches within the Country of Phoenicia , was gloriously erected , ) he spake thus . A Panegyrick upon the building of the Churches , spoken to Paulinus Bishop of Tyre . You the Friends and Priests of God , who are wrapt in the sacred long Vesture , Crowned with the celestial diadem of glory , anointed with the holy Unction , and clothed in the Sacerdotal Robe of the holy Spirit : and You , the Grace and Ornament of this New-erected and sacred Temple of God , You who are adorned by God with a prudence befitting an hoary head , but have exhibited many glorious evidences of a vigorous and Juvenile Vertue ; You to whom God , ( who comprehendeth the whole world , ) a hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word , and for his holy and sacred Spouse : [ You ] whom one may term either a new Beseleel , the Architect of the holy Tabernacle ; or another Salomon , King of a new , and far more excellent Jerusalem ; or a second Zorobabel , in regard You have added a far greater splendour to the Temple of God , than it had before . Also , You , the Sheep of Christ's sacred flock ; the Seat and Mansion of good Doctrines ; the School of modesty ; and the Reverend and b Religious Auditory of piety ! We ( who have long since heard , by reading the holy Scriptures , the Miraculous works of God , and the loving kindness of the Lord [ declared ] by his wonders towards mankind , ) may now sing Hymns and Psalms to God , being instructed to say , * O God , we have heard with our ears ; our fathers have told us the work which thou didst in their days , in the times of old . But now , having not barely by hearing and reports only , perceived the exalted Arm , and celestial right hand of our all good and supream God and King ; but in reality and ( as we may say ) with these very eyes seen the truth and verity of those things which were heretofore recorded ; we may sing a second triumphant Hymn , and breake forth into these express words , saying , Like as we have heard , so have we seen , in the city of the Lord of hosts ; in the city of our God. But in what City , except in this new built , and framed by God ? * Which is the Church of the living God , the Pillar and ground of the truth . Concerning which another divine Oracle speaketh thus : † Very excellent things are spoken of thee thou city of God. In which Church since God the giver of all good , by the Grace of his only begotten Son hath convened us , let every one here assembled cry out with a loud voice as it were , and say ; * I was glad when they said unto me , we will go into the house of the Lord. And again : † Lord I have loved the beauty of thine house , and the place where thine honour dwelleth . And not only every particular person , but let us all together rejoyce and shout forth praises with one spirit , and one mind , saying , * Great is the Lord and highly to be praised , in the city of our God , even upon his holy hill . For he is truly great , and his house is great , lofty and spacious , and more beautiful than the sons of men . Great is the Lord who only doth marvellous things . Great is he who doth magnificent things , and such as are past finding out , glorious and stupendious , of which there is no number . Great is he who altereth times and seasons ; who deposeth and constituteth Kings : who raiseth up the poor from the earth , and exalteth the beggar from the dunghil : He hath thrust down the mighty from their seats ; and hath exalted the humble from the earth . He hath filled the hungry with good things , and hath broken in pieces the armes of the proud . Not only amongst the Faithful , but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old . 'T is he who worketh miracles : 't is he that doth great things : 't is he who is Lord of all : he , who is the framer of the whole world : he , who is Almighty : All-good : he that is the one and only God. In obedience to whom let us sing a new song ; to him , who only doth wonderful things ; for his mercy endureth for eve●● ▪ Who smote great Kings and slew mighty Kings ; for his mercy endureth for ever . For the Lord remembred us when we were in a low condition , and hath redeemed us from our Enemies . And let us never cease thus to praise God the Father of all . Also him , who is the c second Author of all good to us ; who is our Master in instructing us in the knowledge of God , the Teacher of true piety , the destroyer of the wicked , the slayer of Tyrants , the reformer of our lives ; Jesus our Saviour , when we were in despair , him let us extol , having his name always in our mouth . For he alone , who is the only and Best Son of the Best and greatest Father , in complyance with his Father's love to mankind , most willingly cloathed himself with our nature who were buried in Corruption ; and like a careful Physician ( d who for the healths sake of his Patients looks into the wounds , lightly stroketh the sores , and from other mens calamities attracteth grievances upon himself ; ) he himself hath by himself saved us ( who were not only diseased and oppressed with foul ulcers and wounds already putrified ; but also lay amongst the dead ) from the very Jaws of death . For there was no other in heaven that had so much power , as inoffensively to minister health to so many ; it was he only therefore who after he had touched our burdensome corruption , he alone , who after he had endur'd our labours , he alone who , after he had taken upon himself the punishment of our impieties ; raised us ( when we were not only half dead , but lay altogether impure and stincking in the Graves and Sepulchers ) and both in times past and now through his earnest compassion towards us ( even beyond our hopes and expectations ) preserveth us , and imparteth to us an exuberancy of his Fathers good things . T is he who is the Authour of life , the Introducer of light ; our great Physician , King , Lord , and the Anointed of God. e But even then , when all mankind ( by the wiles of detestable Devils , and the operations of spirits hated by God ) lay buried in an obscure night , and thick darkness , he f only by his appearance , with the rayes of his light dissolv'd the manifold chains of our sins , like melting wax . And now , when by reason of his so great love and beneficence [ towards us ] the † envious Devil , Enemy to all that is good , and the favourer of evil was in a manner burst [ with grief , ] and marshalled all his fatal forces against us ; and when at first having ( like a mad Dog who with his teeth gnaws the stones that were thrown at him , spending the fury he was put into , against those that provoked him , upon the liveless things thrown at him , ) turn'd his beastly rage upon the stones of the Oratories , and upon the sensless piles of the buildings , he thought with himself , that he had procur'd the utter desolation of the Churches ; also , when afterwards he sent forth terrible hissings , and his serpentine expressions , one while by the menaces of impious Tyrants , at another time by the blasphemous Decrees of profane Presidents , and moreover belched forth the virulency of his death , and with his venemous and deadly potions , poisoned those souls that were captivated by him , and had in a manner destroyed them by the pernicious sacrifices of dead Idols ; when lastly he had incited against us all those that under the shape of men masked their savage cruelty , persons of a disposition every way barbarous and fierce : Then again the Angel of the great Council , that g Chief Commander of Gods Hosts ( after a sufficient exercise in the Combat , which the most valiant Champions of his kingdom exhibited , by undergoing the severest hardships with patience and fortitude , ) appearing on a sudden , so utterly destroyed and reduc'd to nothing , all his Enemies and Adversaries , that they seem as if they had never been named . But his friends and dependants he exalted to the highest pitch of glory , not only amongst all men , but amongst the celestial powers also , the Sun , the Moon the Stars , the whole Heaven , and the World. So that now ( which thing never hapned before ) the supream Emperours , sensible of that honour they have received from God , spit in the faces of the dead Idols , trample under foot the prophane Rites and services of Devils , and deride that antient errour handed down to them by tradition from their Ancestours : they acknowledge one only God , the common Benefactor to all men , and to them in particular ; and they profess Christ the Son of God to be the supream Ruler of all things , they proclaim him Saviour in their inscriptions upon Pillars , ingraving in Royal Characters his valiant exploits and victories ( in order to their indelible Remembrance ) over the impious , in the very midst of that City which is Queen of the whole Earth . So that our Saviour Jesus Christ is the only person amongst all those who have been since the world began , that is confessed to be ( even by the Emperours themselves , who are supream here upon earth , ) not an ordinary King made such by men , but is worshipped as being the genuine Son of the supream God , and is [ adored ] as being h truly and in himself God ; and that deservedly . For what King had ever such power , as that he could fill the tongues , and ears of all men upon earth i with his name ? What King ever constituted such pious and prudent Laws , and was able to confirm them in such a manner , that they should be perpetually read in the audience of all men from the one end of the whole earth to the opposite extremities thereof ? What King hath ever by his mild and indulgent Laws , melted and softened the savage and barbarous dispositions of the inhumane Heathens ? What King opposed by all men during the space of so many whole Ages , ever demonstrated such a more than humane valour and strength , that he flourished dayly , and seem'd to grow young in every succeeding age ? who hath planted a Nation ( which heretofore was not so much as heard of ) not in some secret unknown corner of the earth only , but even throughout the whole world [ which lies ] under the Sun ? Who ever armed his Souldiers with the Arms of godliness in such a manner , that in their conflicts with their Adversaries they made it apparent that their minds were firmer than an Adamant ? What King was ever so potent as to lead an Army after his death , and to erect Trophies against his Enemies , and to fill every Place , Countrey , and City , Grecian and Barbarian , with his Royal Palaces , and with the k Consecrated fabricks of holy Temples , such as are those splended ornaments and consecrated gifts belonging to this very Church . Which are in themselves truly august and magnificent , worthy of amazement and admiration , in regard they are l evident representations of our Saviour's Kingdom . * For he now spake and they were made ; he commanded , and they stood fast : for what could withstand the beck and will of the Word , who is the supream King and Governour of all things , and is himself God ? But an accurate contemplation , and explication of these things particularly , require a peculiar discourse and leisure . Moreover , a peculiar leisure would be requisite to relate what , and how great the alacrity of the workmen was that laboured in this building , and how it was looks upon and esteemed of by that God himself , whom we extoll , who inspects the living temples of us all , and views the house built of living and m firm stones , well and securely placed upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner stone : who was rejected not only by those who were the Framers of that antient building , which endures now no longer , but also by those Architects of that Fabrick which now is , consisting of many persons ; who were wicked Framers of evil works . But the Father having tryed [ this stone ] and approv'd of it , in times past , and now also , layed it as the head of the Corner of this Church which is common to us all . Into this living Temple therefore of the living God , which is made up of us , ( I mean that most stately sacred Fabrick , truly worthy of God , whose inmost recesses are invisible to the vulgar , and are truly holy , and the holiest of holies ) what man is he that dares look and divulge [ what he there beholds ? ] Yea who is he that can with his eyes penetrate its sacred inclosures , but he alone , the great high Priest of all ; whose only right and priviledge it is to make researches into the secrets of every rational soul ? And perhaps the same is granted to n one other person in the next place after him , to wit , to this chief leader of his Host ; whom the first and great high Priest himself hath honoured with the second place of the Priesthood in this sacred Temple , and has himself constituted him the shepherd of your holy flock , having this your people committed to his charge by the allotment and determination of the Father , as being his own Minister and Interpreter : a new Aaron , or Melchisedeck , made like to the Son of God , remaining , and by the publick prayers of you all preserved for ever by him . Unto this person alone therefore be it lawful next after the chief and principal High Priest , if not to have the first , yet at least the second place in looking into , and taking care of the very inmost recesses of your souls : for by [ the help of ] experience and length of time he hath both made accurate inquiries into every particular person amongst you ; and also by his care and industry , hath instructed you all in modesty , and in the doctrine which is according to godliness : and he is abler than any one else to give such accounts of those o works ( which by the assisting power of God he hath perfected ) as are answerable to the works themselves . Indeed , our first and chief High Priest saith , * What things soever he seeth the Father do , these also doth the Son likewise . But this person , looking upon the first [ High Priest , ] as it were upon a Master , attentively with the unpolluted eyes of the mind ; whatsoever things he seeth him do , them he maketh use of as his original patterns , and hath wrought the representations thereof into such a form , that they do express ( as neer as 't is possible to be done ) an exact likeness thereto . Being nothing inferiour to that * Beseleel , whom God himself ( having filled him with the spirit of Wisedom and understanding , and of other artificial and skilful knowledge , ) made choice of to be the Framer of a Structure of celestial types of a † Temple by certain shadowed representations . After the same manner therefore , this our [ Bishop ] p bearing in his mind the perfect , whole , and intire representation of Christ , who is the Word , the Wisedom and the Light ; it cannot be expressed with ▪ what a greatness of soul , * with what a rich and inexhaustible hand of his understanding , and with what an emulous liberality [ proceeding from ] you all , ( who by your nobleness in contributing to the charge did most ambitiously contend , that you might in no wise seem to be inferiour to his vast design ) he hath erected this magnificent Temple of the most high God which may be seen , naturally resembling ( as neer as may be ) the Model of that more glorious Structure which is invisible . And this very place , ( for it is fit we should speak of this first , ) which by the treacheries of our Enemies was overwhelmed with all manner of impure rubbish , he neglected not ; nor did he in the least yield to the wickedness of them who had been authors of it ; whenas he could have found out another place ( whereof there are great numbers in this City ) where he might have been eased of much of his labour , and freed himself from many troubles : yet , having first made ready himself to undertake this work ; and afterwards corroborated all the people with an alacrity of mind , and gathered them all together into one great Band , he attempted this q first laborious enterprize : supposing it fitting that this very Church ( which had been most battered by the Enemies , which had heretofore undergone great sufferings [ upon our account , ] which had endured persecutions both with and before us , which like a mother was bereaved of her children , ) ought to enjoy together with us the magnificent bounty of our most good and gracious God. For , in as much as that great Shepherd hath vouchsafed to gather his children together again into one place , having driven away the wild beasts , Wolves , and all the savage and fierce kind of creatures , and ( as the divine Scriptures say , ) having broken the jaw-bones of the Lions , with good reason he reedified the Fold for his Flock , * That he might put to confusion the enemie and the avenger , and might bring a reproach upon the audacious and rebellious attempts of the impious against God. r Now therefore these persons , hated by God , are not , nor were they then . But after they had for a short space of time raised disturbances , and were themselves also disturbed , they suffered a most just punishment inflicted on them by divine vengeance , and irrecoverably ruin'd themselves , their friends and families . So that those predictions heretofore recorded in the sacred Monuments [ of the Scriptures ] may now be acknowledged to be really certain , in which the word of God does both truly declare other things , and also speaks expresly concerning them , thus : * The ungodly have drawn out the sword , they have bent their bow , to cast down the poor and needy , and to slay such as are of an upright conversation . Their sword shall go through their own heart , and their bows shall be broken , And again , * Their memorial perished with a sound , and † thou hast put out their name for ever and ever . ‖ For when they were in troubles they cryed , and there was none to save them , even unto the Lord did they cry , but he heard them not . † They were bound and fell , but we arose and were set upright ; This also which was foretold in these words ( * Lord , thou in thy city shalt bring their image to nought ) is manifested in the sight of us all to be most true . These men , who like the Giants rais'd a war against God , procured for themselves the same fatal end of their lives that they did : But † She which was desolate , and whose safety was despaired of by all men , has arived to such a conclusion of her patient sufferance upon God's account as we now behold , so that these words of the Prophecie of Isaiah may seem to have been spoken to Her. * Rejoyce thou thirsty desert ; let the solitary place rejoyce , and flourish like a lilly : the deserts shall flourish and be glad : be ye strengthened ye languid hands , and feeble knees : be comforted you faint hearted , be strong , and fear not : Behold our God doth repay judgment , and will repay it : he will come and save us . For ( saith he ) Water hath broke out in the desert , and a valley in a thirsty land . The parched ground shall be changed into moorish places , and the fountain of water into a thirsty land . All this was formerly predicted in words , and laid up in the sacred books ; but the things themselves , are now no longer delivered to us by hear-say , but [ are exhibited ] by actual performances . This same dry desert , this disconsolate Widow ( * whose very gates they have cut down at once with Axes , like wood in the Forrest , having broken Her in peices with the axe and the hammer : whose books they have spoiled , and have burnt the sanctuary of God with fire : they have defiled the dwelling place of his name even unto the ground ; * Whose grapes all that go by plucked of , ( having first broken down her hedges , ) whom the wild bore out of the forrest hath rooted up , and the wild hog devoured ; ) by the miraculous power of Christ ( it having now pleased him so to do ) flourisheth again like a lilly . Yea , at such time as She was chastened , that [ chastizement was inflicted on Her ] by his appointment , as it were by a careful and indulgent Father . † For whom the Lord loveth he chastiseth , and scourgeth every Son whom he receiveth . When therefore She had been moderately and sufficiently chastized , She is again commanded from Heaven to rejoyce ; and She flourisheth as a lilly , and breaths forth upon all men , a divine sweet savour : for saith he , * Water gushed out in the deserts , [ to wit , ] the † fountain of that salutary laver of divine regeneration . And now , that land which a little before was desolate , is changed into pools : And the fountain of living water hath gushed out plentifully upon a thirsty land : those hands which were formerly weak , are really strong : And those works [ which you behold ] are great and powerful instances of this strength of the hands : moreover , those knees which were formerly enfeebled and weak , having , now recovered their usual firmness and faculty of walking , go straight on in the way of divine knowledge of God , hastning towards the genuine flock of that most good and gracious shepherd . And if any of them have had their souls benummed and stupified through the menaces of Tyrants , even these the saving Word doth not dispise as incurable , but heals them carefully and tenderly , and excites them to be partakers of the divine consolation , saying ; Be comforted , ye faint hearted : be strong , fear not . When therefore this our new and excellent Zorobabel ( by the accuteness of his understanding ) perceived that , according as the divine Word had foretold , She which had been brought to desolation for God's sake , should enjoy these good things , after that bitter Captivity , and abomination of desolation : He dispised not this dead corps , but having in the first place with supplications and prayers ( together with the joynt consent of you all ) propitiated the Father , and taking for his assistant , and fellow-labourer the only reviver of the dead , He raised up this fallen Church , having first purified Her , and healed Her of her Maladies . And now he hath put a Robe about Her , not that Old one , but such a one as he had again received instructions about , from the divine Oracles , which expresly testifie thus : * And the latter glory of this house shall far excell the former . Upon which account , having taken in a far larger compass of ground , he fortified the outward circuit with a wall on every side , which might serve for a strong fence to the whole Structure . Then he raised a spacious , lofty , and stately Portico against the rayes of the rising Sun , which , to those who stand at a sufficient distance without the sacred inclosure , does yield a full prospect of this Structure within ; and as it were , attracts the eyes of Infidels to look upon the first entrances , that so no person might pass by , who should not feel some pricks in his mind , both at the remembrance of the former desolation , and also at [ the sight of ] the stupendious miracle of the present Fabrick . Hence he hoped , that he who upon that account felt such a compunction , might peradventure be drawn [ towards it , ] and at the very sight thereof would be perswaded to enter in . But after you are come within the gates , he has not permitted you to enter immediatly into the holy place , with impure and unwashen feet . But , having left a large vacancy betwixt the Temple , and the Portico , He beautified this vacant space ( s having inclosed it in the figure of a Quadrangle ) with four opposite Cloysters supported on every side with Pillars . The t intermediate space betwixt these Pillars , he filled up with partitions made of wood , resembling Net-work , which reach up an indifferent height , but the u middle space he left open , that a view of Heaven might be taken , and that by it might be let in the clear air filled with the rays of Light. Here also he placed the Mysterious Symbols of the sacred Purgations , to wit , fountaines built opposite to the front of the Church ; which afforded plenty of water for those who entred the sacred walls to wash in . And this first place of reception to those that entred , yielded both a beautiful and splendid prospect to all men , and also afforded a very commodious Mansion to those who yet wanted instruction in the first principles of Religion : Moreover , † after a view taken of these [ buildings , ] he made passages opening into the Church [ adorned ] with a great many more inward Porticoes . And again at the rays of the rising Sun he placed three gates in one and the same side . On the middlemost of which he thought fit to bestow much more of magnificence and spaciousness than on the other two placed on either side of it ; and , having adorned it gloriously with plates of Brass bound on with Iron , and with variety of Sculpture , he adjoyned the other two as the Guards to Her , being as it were a Queen . When he had after the same manner made the number of the Porches equal to the Cloysters on both sides of the Church , over these Porches , he invented other copious conveyances of Light into the House , and adorned them with various and exceeding fine and small wooden Sculptures : but the Royal House it self he furnished with richer and more costly materials , liberally bestowing thereon most magnificent and vast expences . I think it here superfluous for me to describe the length and breadth of this building , and to treat particularly of the splendour [ of the Structure , ] of its unspeakable greatness , of the glittering show of the Works , of its height which equals heaven , and of the costly Cedars of Libanus that are laid hereupon : the mention of which even the holy Scripture hath not passed over in silence ; wherein t is said * The trees of the Lord shall r 〈…〉 e , even the Cedars of Libanus which he ha●● planted . To what end should I make an exact narration here of the most ingenious and artificial composure of the whole Structure , and of the incomparable beauty of every particular part of it , when as the testimony of the Eyes excludeth all knowledge which entreth at the Eares ? Moreover , after he had thus finished the Temple , and decently adorned it with the highest thrones in honour of the Prelates of Churches , and also with * benches orderly placed all over the Church , at last he placed the Holy of Holies , the Altar , in the middest , and that the multitude might not come within these [ sacred places , ] he enclosed them with wooden r●ils made like Net-work , which were so curiously and artificially framed and carved , that they entertained those that viewed them with a wonderful and surprizing sight . Neither was the very Pavement neglected by him , but after he had beautified it most gloriously with Marble-stone , he proceeded to the out-buildings of the Temple ; and with great Art and Skill erected most spacious * Exhedrae and Oeci on each side which in an uniform manner were joyned together at the sides of the Cathedral , and united to the y doors which lead into the middle of the Church . These buildings our most peaceful King Solomon ( who erected this Temple of God ) made for them , who want the Purification , and the sprinkling by water and the Holy Ghost . So that , that Prophesie before quoted is no longer a wordy Prediction , but is really accomplished : For now it is come to pass , that the glory of this latter House is truly greater than the former . For it was requisite and agreeable that ( since her Pastor and Lord , for her sake once suffered death , and after his Passion changed that vile body , which for her sake he had put on , into brightness and glory ; and translated that very corruptible flesh from corruption to immortality , ) she also should likewise enjoy the z Dispensations of her Saviour . For although she ( having received from him a promise of far more excellent things than she doth at present enjoy , ) incessantly longeth to be for eternal ages partaker of a far greater glory of a Regeneration , at the Resurrection of the incorruptible body , with the Quire of the Angels of light , in the Palaces of God above the Heavens , together with Jesus Christ the Donour of all good things , and her Saviour : Yet during the interim of her abode in this present world , she ( who was heretofore a widow and desolate , ) being by the grace of God surrounded with these flowers , is ( as the Prophesie saith ) truly become like unto a Lilly. And , having put on her wedding Robe , and being encircled with a Crown of beauty , let us hear her Herself relate how she is taught to dance by Esaias , and with pleasant expressions to shout forth thanksgivings to her God and King : * Let my soul rejoyce in the Lord. For he hath cloathed me with the Garment of salvation , and the coat of gladness . He hath encircled my head with a diadem like a bridegroom , and hath bedecked me like a bride with ornaments . And as the earth which multiplieth its flowers , and as a garden that causeth its seeds to spring forth ; so the Lord hath caused righteousness to rise up , and joy in the sight of all the Heathen . Thus doth she sing and dance . But in what expressions the Bridegroom , the celestial Word , Jesus Christ Himself answereth her , hear the Lord speaking : * Fear not because thou hast been ignominiously treated , neither be thou ashamed , because thou hast suffered reproach . For thou shalt forget thine everlasting shame , and thou shalt no longer remember the reproach of thy widowhood : the Lord hath called thee , not as a woman forsaken , and dejected in spirit , nor as a woman hated from thy youth : thy God hath said ; For a little while I have forsaken thee , but with great compassion I will have pitty upon thee . I turned my face from thee when I was a little angry ; but with everlasting mercy I will have mercy upon thee , saith the Lord who hath redeemed thee . † Arise , arise , thou who hast drunk from the hand of the Lord the cup of his wrath . For thou hast drunk of , and emptied the cup of Destruction , the cup of my ●ury : and there was none of all thy sons , whom thou hast born to comfort thee : neither was there any to take thee by the hand : Behold I have taken out of thy hand the cup of destruction , the cup of my wrath , and thou shalt no longer drink it . And I will put it into the hands of them who have injured thee , and debased thee . * Arise , arise , put on strength , put on thy glory . Shake off the dust , and arise : sit down : loose the chain of thy neck . ‖ Lift up thine eyes round about , and view thy children gathered together . Behold , they are gathered together , and come to thee . As I live saith the Lord , thou shalt put them all on as an ornament , and thou shalt put them about thee as a bride doth her bravery . For thy desolate places , and those that were wasted , and ruinous , shall now be too narrow for thy inhabitants . And they shall be removed far from thee , that devoured thee : for thy sons which thou hadst lost shall say in thine ears : The place is too straight for me : make a place for me that I may dwell . And thou shalt say in thine heart : who hath begotten me these ? I am childless and a widow . Who hath nourished these for me ? I was left desolate : these where had they been ? All this Esaias hath predicted . These things were in times past recorded in the holy Scriptures concerning us . And it was requisite that we should now at length receive the truth of these words really and actually fullfilled . In regard therefore the bridegroom , the Word , hath spoken in this manner to his spouse , the sacred and holy Church , agreeably hereto hath this a Dresser of the Bride , ( with the prayers of you all in common , reaching out to her your helping hands , by the appointment of God the supream King , and by the appearance and presence of Jesus Christ's power ) raised and erected this desolate [ Church , ] lying like a dead carcass [ on the ground , ] and despaired of by all men . And , having lifted her up after this manner , hath made her such an one , as he was instructed to do by the delineation of the sacred Scriptures . This [ Fabrick ] is indeed a stupendious miracle , and doth surpass all the degrees of admiration , especially to them , who are only intent upon the outward appearance of things . But the original Examples and Primitive forms hereof , the spiritual and truely divine patterns are more admirable then all miracles , I mean , the reparations of that divine and rational building in our souls . Which [ Structure ] when the Son of God himself had framed according to his own Image , and had freely granted , that in all parts it should bear the resemblance of God , he bestowed upon it a nature incorruptible , incorporeal , rational , different from all terrene matter , [ and gave it ] a b substance originally and of its self intelligent ; after he had once thus created it at the beginning out of nothing , He made it an holy Spouse , and [ framed it into ] a most sacred Temple for Himself and his Father . This he himself in express words acknowledgeth , saying ; * I will dwell in them and walk amongst them , and I will be their God , and they shall be my people . Such indeed is the perfect and purified soul , which was so framed at the beginning that it bore the perfect Image of the celestial Word . But when through the envie and emulation of the malitious Devil , by its own voluntary choice , it began to be a follower of its own passions , and was inamored with vice , ( God having withdrawn himself out of it , ) being left destitute as it were of a Defender , it was easily captivated , and remained exposed to their treacheries who for a long time had been enviers [ of its glory , ] and being now utterly battered down by the Engines and Machines of its invisible Adversaries , and spiritual enemies , it sunk down into such a total ruine , that not one stone of vertue was left standing upon another : all the parts of it lay prostrate on the ground , as dead , utterly deprived of all those notions concerning God , which were naturally imprinted on it . But this ruinated building , which was framed after the Image of God , was not laid waste by that wild bore out of the wood which is visible 〈…〉 eyes , but by some destructive Devil , and by ●●telligent and spiritual wild beasts . Who , having put it into a flame by wicked passions ( as it were with the c fiery darts of their malice ) have burnt with fire the truely divine sanctuary of God , and destroyed the tabernacle of his name even to the ground . Afterwards they buried it miserable wretch under a vast hoap of earth which they cast up , and reduced it to an utter despaire of all manner of safety . But its Patron , the Divine and salutary Word ( obeying the love of his most gracious Father shown towards mankind , ) restored it again after it had suffered condign punishment for its sins . In the first place therefore , having united to himself the minds of the Emperours , by means of those most pious Princes , he cleansed the whole world from all impious and pernicious men , and also from those cruel and barbarous Tyrants , hated of God. Afterwards , he brought to light men very well known to him , persons that heretofore had been d consecrated Priests to him for ▪ ever , and were secretly concealed , and secur'd by his defence during the storm of Persecution , whom agreeable to their deserts he honoured with the magnificent gifts of the spirit : by these men he hath again purified and cleansed ( by their poinant and reprehensive Preaching of the divine Precepts , as it were with shovels and spades , ) those souls which ● little before were defiled , and totally covered over with all manner of filthiness , and heaps of impious Injunctions . And when he had made the place of all your minds bright and clear , he delivered it up to this most prudent Prelate , most acceptable to God. Who being a man endowed with great judgment and reason in other things , and also , most acute in discerning and e distinguishing the disposition of the souls allotted to his care ; from the very first day ( as I may say ) even to this present , he hath not ceased to build : cementing together in you all one while glistering gold , at other times purified and tryed silver , and precious and rich stones . So that by his workes towards you he hath again compleated that sacred and mystical Prophesie , the words whereof are these : * Behold I prepare Carbuncle for thy stone , and Saphire for thy foundations , and for thy Bulwarks Jasper , and for thy gates stones of Christal , and for thy wall choice stones : and all thy children shall be taught of God , and great [ shall be ] the peace of thy children : and thou shalt be built in righteousness . He therefore building in righteousness hath aptly and fitly differenced the strength of all the people . Some he hath inclosed with the outward wall onely , that is , he hath fortified them round with an unerring and strong faith ; of this sort there is a great multitude , who cannot bear a more excellent structure . To others he committeth [ the custody of ] the entrances into the Temple , giving them in command f to watch at the Gates , and to conduct those in , that come thither ; these may fitly be compared to the Porches of the Temple . Other some he hath set to support the chief Pillars , which are without , about the g Court quadrangular-wise . Bringing them within the first h Bolts of the literal sense of the four Gospels . Some he hath also placed about the sanctuary i on both sides , these are such as are * Catechumens as yet , and do make a good progress and increase in the faith ; k but yet they are not far from inspecting those most secret Mysteries ▪ which [ priviledge ] only the perfect believers do enjoy . Out of this number he hath taken those , whose immaculate souls have been purified like gold in the sacred Laver ; some of whom he hath set to support Pillars far more noble then those outward ones , even the most intricate and Mysterious sentences of sacred Scripture ; others of them he illuminateth to be [ as it were ] l windows to transmit light into the Temple . He hath also beautified the whole Temple with one most spacious Portico , that is , with the glorious worship of the one and only God , the supream King. He hath represented Christ and the Holy Ghost on each side of the Fathers preeminence and authority , as the m second rays of light . And he demonstrateth throughout the whole Cathedral a most copious and excellent light and evidence of the truth particularly [ coucht ] in the remaining [ Articles of our faith . ] Moreover , when he had from all parts selected living , firm , and strong stones of souls , of all them he framed a stately and Royal sanctuary , full of light and splendour both within and without : n in as much as not only in their souls and minds , but their bodie 's also , they are beautified with the glorious ornaments of Chastity and Modesty . There are also within this Temple , Thrones , a great many Benches , and Seats ; which are in all those souls , whereon reside such gifts of the Holy Ghost , as were heretofore seen by the holy Apostles : † To whom appeared cloven tongues like as of fire , and it sate upon each of them . But on him that presides over all these , Christ himself ( 't is likely ) does entirely and wholly reside : and upon o those who are next to him in dignity , on every one of them proportionably , according as he is capable of receiving the distributions of the power of Christ , and of the Holy Ghost . The Benches also are the souls of certain Angels , the instruction and custody of every one whereof is committed to them . But the August , Great , and only Altar , what can it be else but the most pure soul and holy of Holies of the Common Priest of all . On his right hand standeth the great High Priest of all , Jesus himself , the only begotten Son of God , who with a chearful countenance and * stretcht-forth hands receiveth from all that sweet smelling incense , and those unbloudy and immaterial sacrifices of prayers ; and transmits them to his heavenly Father the supream God : whom in the first place he himself worshippeth , and he only exhibiteth due veneration to the Father ; afterwards he beseecheth him for ever to continue favourable and propitious towards all us . Such is that August Temple , which the great Creatour of all things the Word [ of God ] hath built throughout all that world under the sun ; he himself hath again framed upon earth this intellectual representation of those things beyond the Arches of Heaven : that by every creature , and by rational souls upon the earth his Father might be duely honoured and adored . p But that Region above the Heavens , and the things there , which are the originalls of what we here behold , that Jerusalem which is above , that * Celestial mount Sion , and that City of the living God , far above the world , in which are innumerable companies of Angels , and the Church of the first born which are written in heaven , who with praises unutterable , which we cannot understand , laud their Creatour and supream Prince ; [ the Blessedness of this Region , I say , and of its inhabitants ] † no mortal is able deservedly to set forth . For * eye hath not seen , nor ear heard , neither have entred into the heart of man , the things that God hath prepared for them that love him . Of which things since we are now vouchsafed to be partakers in part , let us , both men , women and children , small and great , all together , with one spirit and one soul never cease to give thanks and praise to the Authour of these our so great good things : † Who hath mercy on all our iniquities , and healeth all our infirmities . Who redeemeth our life from destruction , and crowneth us with mercy , and loving kindness ; who filleth our desire with good things . For he hath not dealt with us according to our sins , neither hath he rewarded us according to our iniquities . For as far as the East is from the West , so far hath he removed our sins from us . As a father pittieth his own children , even so is the Lord merciful to them that fear him . Keeping these things fresh in our memories both now , and throughout all succeeding times , and moreover setting before [ the eyes of ] our mindes God the cause of this present days joyful solemnity , and the Master of this feast , both day and night , every hour , and ( as I may say ) every moment wherein we fetch our breath ; let us love him and worship him , with all the strength of our souls . And let us now rise up , and with the loud voice of our affection beseech him , that he would continually save and defend us within his sheepfold , and that he would afford us his everlasting peace entire and immoveable in Jesus Christ our Saviour , by whom be glory to him throughout all Ages , Amen . CHAP. V. Copies of the Imperial Laws . LEt us therefore now annex the Copies of Constantine ' s and Licinius ' s Imperial Decrees translated out of Latine . A Copy of the Imperial Edict translated out of Latine . Having long since perceived , that a liberty of Religion ought not to be denied , but that licence should be permitted to every ones will and arbitrement of being careful about their Religious performances according to their own mind and judgment , We have Decreed , that as well all other persons , as those that are Christians should retain the faith [ and observances ] of their own Sect and Religion . But because in that Rescript wherein this liberty was granted them , a many and different sorts of Sects seemed to be expresly set down , for which reason peradventure some of them not long after desisted from such an observance . Wherefore when We Constantine , and Licinius , Augusti , came fortunately to Mediolanum , and had in debate all matters which might conduce to the good and utility of the publick ; amongst other things which to us seem'd several ways profitable to all in general , ( or rather which we judged ought to be decreed before any thing else ) we supposed such constitutions were to be made , as therein should be contained the worship and veneration of the deity : that is , that we should allow a free choice both to Christians and all others of following what way of worship they please : that so by this meanes that Godhead and heavenly being , whatever it is , might be propitious to us , and to all that live under our Government . We have therefore proclaimed this our will and pleasure , after we had taken a most wholesome and deliberate consideration thereupon , that licence be denied to none at all of following or choosing the observances or Religion of the Christians : and that free power be granted to every one to apply his mind to that Religion , which he judgeth most congruous and agreeable to himself : that so God may in all things manifest his usual care and loving kindness towards us . It was also convenient that we should signifie to you this our pleasure ; that all those Sects which were included in our former Rescript to your Devotion concerning the Christians should be quite left out , both that whatever seems hurtful and disagreeable to our clemency should be wholly removed , and also that in future all that have resolved to make choice of , and keep the observances of the Christian Religion , might observe them freely and firmly , without any molestation . These things we therefore determined fully to signifie to your carefullness ; that you may be certified , that we have granted to the Christians a free and absolute liberty of being careful about the exercise of their Religion . b In as much as we have already freely and absolutely granted them this , your devotedness does hereby perceive that we have allowed a liberty to others also , who are desirous of following their own observances and Religion : Which , 't is apparent , is agreeable to the tranquillity of our times , to wit , that every one should have a liberty and power of choosing and being careful about worshiping whatever Deity he has a mind to . And this we therefore did , that we might seem not in the least to have lessened or detracted from any manner of ▪ divine worship or Religion whatsoever . We have also further Decreed in favour of the Christians ; that those their places ( wherein they used to convene in times past ( concerning which places there was c another Rule or Form appointed in our Rescript formerly sent to your devotedness , ) in case it appears that they have been purchased by any persons , either of our Exchequer , or of any one else ) be immediately and without all hesitancy restored to the Christians themselves , without money , and without any exaction of an * additional price or value : and if any have received these places by way of gift , that they in like manner forthwith restore them to the Christians . But if those , who have purchased , or had the grants of these places , have a desire to demand any thing of our goodness , let them make their Address to the Governour that presides as Judge in that Province , that by our bounty provision may be made for them : all which places it shall behove you to see forthwith restored to the society of Christians by your care and diligence without the least delay . And in as much as the said Christians are known to have had possession not only of those places wherein they usually assembled themselves , but of others also , which did not particularly and apart belong to any private persons amongst them , but were the Right of a Society of them , that is , of the Christians ; you shall give order that all these places ( according to the d aforesaid Law ) be without all manner of hesitancy restored to the said Christians , that is , to every Society and Assembly of them : The Rule aforesaid being observed , ( viz. ) that such as shall restore those places [ to the Christians , ] without a restitution of the price they gave for them , as we have said , may expect to be indemnified by our Gracious Liberality . Now it is your du●y to act most vigorously in all these things in behalf of the aforesaid body of the Christians ; both that our Mandate may with all speed be fulfilled ; and also that in this matter provision may be made by our goodness for the common quiet and tranquility of the publick . For by this means , as is aforesaid , the divine care and goodness towards us , which we have already experienced in many affairs , will continue firm and lasting for ever . Moreover , to the end that the definitive determination of this our Law , and of our gracious indulgence may come to all mens knowledge , 't is expedient that this Rescript of ours be proposed to publick view , and made known to all persons , that so no body may be ignorant of the establishment of this our gracious indulgence . A Copy of another Imperial Edict which the Emmperours published again , to declare , that this their Beneficence was granted only to the Catholick Church . God save You , dearest Anulinus ! This is the manner of Our Goodness , We desire , that those things which appertain to anothers right should not only not be infested with inquietude , but should also be restored , dearest Anulinus ! Wherefore our pleasure is , that , as soon as you receive this our Rescript , if any of those [ estates ] ( which did belong to the Catholick Church of the Christians , in all our Cities , or in other places , ) are now detained by the e Decurions , or by any other Persons , you cause them to be forthwith restored to their [ respective ] Churches : In as much as we have resolved that those [ estates ] which the said Churches have formerly possessed , shall revert and become their right again . Since therefore your Devotedness understandeth that this is the most evident purport of our Command , take care , that all [ estates ] which did formerly belong to the right of the said Churches , ( whether gardens , houses , or whatever else ) be immediately restored to them again : whereby we may be informed that you have with all diligence and accuracy obeyed this our Command . Farewell , dearest , and Our most beloved Anulinus . A Copy of the Emperour [ Constantine's ] Rescript , by which he summoneth a Synod of Bishops at Rome , for the uniting and reconciling of the Churches . Constantinus Augustus , to Miltiades Bishop of Rome , and to f Mark. In regard several such g Libels as these have been sent me from the most Eminent Anulinus , Proconsul of Africa , wherein 't is declared that Cecilianus Bishop of the City of h Carthage is accused of many things by some of his Collegues ordained [ Bishops ] throughout Africa : and this matter seeming not a little grievous to us , that in those very Provinces ( which the providence of God delivered to our sacredness by a i voluntary surrender , and where there is a great multitude of people ) the populace being in a manner divided , should be found to degenerate and become worse , and differences should be nourished even amongst Bishops : It seemed good to us , that Cecilianus himself ( together with ten Bishops his supposed Accusers , and ten other Bishops , whom he shall judge necessary in behalf of his cause , ) sail to Rome ; that there in your presence , and also in the presence of Reticius , Maternus , and Marinus your Collegues , ( whom for this reason we have commanded to hasten to Rome ) he may be heard in such manner as , you know , is most agreeable with the most sacred Law. Moreover , that you may have a most compleat and perfect knowledge of all these things , we have subjoyned to this our Rescript Copies of the Libels which were sent to us by Anulinus , and have transmitted them to your aforesaid Collegues . Which Libels when your Gravity shall have read , you shall deliberate how the aforesaid controversie may with the greatest accuracy be examined , and determined according to equity . For it is not unknown to your Assiduity that we bear so great a Reverence * to the most Legitimate Catholick Church , that we would have you leave no Schisme or dissension at all in any part of it . The Divinity of the supream God preserve you ( k Dearest ) many years . A Copy of an Imperial Rescript , by which [ Constantine ] Summons a second Synod , to put an end to all Dissension amongst the Bishops . Constantinus Augustus , to Chrestus Bishop of Syracuse . When as heretofore some began wickedly and perversly to separate from the holy Religion , the celestial power , and the Catholick Opinion ; We desirous that such pertinacious contentions as these should be pared off , took such order that ( some Bishops being sent out of France , and also those summoned out of Africa , who being of contrary factions , pertinaciously and continually quarrelled * amongst themselves , the Bishop of Rome being also present , ) this [ dissension ] which seemed to be raised after a most careful examination , might in their presence be composed . But in regard ( as it commonly happens ) some persons , forgetful both of their own salvation , and of the veneration due to the most holy Religion , cease not as yet to improve their private grudges and animosities , being unwilling to acquiesce in the sentence already passed , but positively asserting , that they were but a few [ Bishops ] who gave their Sentiments and Opinions ; and that ( before they had carefully enquired into all things which ought to have been first inspected ) they proceeded with too much hast and precipitancy to pass a definitive sentence . From all this it happens that even they , whose duty it is to preserve a brotherly and unanimous unity of mind , unworthily or rather impiously create Schismes amongst one another ; and also give an occasion of scorn and derision to those men , whose soules are alienated from the most holy Religion . Wherefore it was our chiefest care , that these [ divisions , ] ( which ought , after sentence already given to have been terminated by a voluntary assent ) might now at last be concluded in the presence of many Bishops . Since therefore we have summoned many Bishops out of divers and innumerable places , to assemble themselves on the Calends of August , at the City Orleans : we thought good to write to you also , that having received a publick Chariot from the most eminent Latronianus l Corrector of Sicily , and taking into your company two m of the second Order , whom you shall think fit to chuse , and also bringing along with you three servants which may minister to you in your journey , you meet on the very day appointed at the place aforesaid , that both by your Gravity , and also by the unanimous and concordant prudence and perspicacity of the rest there assembled , this dissension ( which has shamefully been continued hitherto by certain detestable quarellings , after all things have been heard which shall be said by the now disagreeing parties , whom we have summon'd to appear also , ) may now at last be restored to a fit and congruous [ observancy of ] Religion and faith , and to a Brotherly union . God Almighty preserve you in health many years . CHAP. VI. a Concerning the Estates belonging to the Christians . A Copy of the Emperour's Rescript , by which he granteth money to the Churches . COnstantinus Augustus , to Cecilianus Bishop of Carthage . For as much as it was our pleasure that through all the Provinces of Africa , Numidia , and both Mauritania's , some thing should be allowed for necessary Expences to some Ministers of the most Holy and Legitimate Catholick Religion , who were expresly named , We wrote to the * most perfect Ursus Rationalist of Africa , and have intimated to him that he take care to pay to your Gravity three thousand b Folles . Therefore when you shall have received the sum aforesaid , command that it be distributed to all the forementioned Ministers according to a Breve directed to you from Hosius . But if you shall perceive there will be any thing wanting towards the fulfilling of our desire to all in this point , without making any scruples or delays you shall demand of Heraclas the Steward of our Estates whatsoever you shall judge requisite . For we ordered him when he was with us , that if your Gravity demanded any money of him , he should without the least hesitancy take care it should be told out to you . And because we have been informed that some men who are of an unsetled mind , make it their business to pervert the members of the most Holy Catholick Church by a certain impious and clancular falshood and corruption ; We would have you understand , that We gave such orders to Anulinus our Proconsul , and also to Patricius c Deputy of the Prefects , when present , that amongst all other things they take an effectual and sufficient care about this business more especially , and that if any such thing be done , they should by no means suffer it to be neglected . If therefore you shall see any such men persisting in this madness , without any further doubtings you shall make your Address to the foresaid Judges ; and disclose the matter to them , that they may correct them according to our Orders to them when present . The Deity of the Supream God preserve you many years . CHAP. VII . a Concerning the Immunity of the Clergy . A Copy of the Emperour's Rescript by which he commandeth , that the Prelates of Churches be freed from bearing all Civil Offices . WE Greet you most Honoured Anulinus . Since it is apparent from several circumstances , that the contempt of that true Religion , by which is preserved the Highest veneration of the Celestial Majesty , has brought imminent dangers upon the affairs of the publick ; but when it was lawfully and rightly admitted and preserved , it conferred the greatest prosperity upon the * Roman Empire , and an eminent felicity on all humane affairs ; ( the divine Beneficence being the Donour hereof : ) it seemed good to Us , ( b Dearest Anulinus , ) that those men , who with a due sanctity and an assiduous observance of this law give themselves wholly to the ministrations and services of this sacred Religion , should receive the rewards of their labours . Wherefore Our pleasure is that those men within the Province committed to your care , who in the Catholick Church , over which Cecilianus Presides , do service to this sacred Religion ; commonly call'd by the name of Clergy-men , be always preserved exempt from all manner of Civil Offices : left by any errour or sacrilegious misfortune , they should be drawn away from the service due to the Deity ; but [ our will is ] that they should rather serve their own law without any the least inquietude . For when they performe the highest [ acts of ] worship to God , the greatest advantage seems to accrue to the publick Affairs . Farewell most Honoured and Dearest Anulinus . CHAP. VIII . Concerning Licinius's exorbitancies which afterwards ensued , and concerning his death . SUch [ gifts ] therefore did the Divine and celestial Grace of our Saviours presence bestow upon us : and such an exuberance of prosperous successes was procured to all men by reason of the peace [ restored ] to us . This was the posture of our affairs , we spent the time in joy and publick festivities . But this spectacle was intollerable to the malice of the Devil , that hater of all goodness , and industrious Patron of mischief . Nor were the calamitous misfortunes which befell the forementioned Tyrants sufficient to instill a sober considerateness into Licinius , who being honoured with a prosperous and successfull Government , and with the second place of dignity , that next to Constantine the Great , and innobled with an affinity contracted by marriage , and with a neer relation to a most August family , relinquished the imitation of good men ; and became a zealous emulatour of the improbity and wickedness of impious Tyrants . And he made choice of following their Councels , whose calamitous end himself had beheld with his own eyes , rather than to continue in the friendship and affection of the best of Princes . For being stimulated with Envie against his great Benefactour , he raised a most impious and nefarious war against him , in no wise revering the Laws of nature , forgetful of all oathes , affinity , and leagues . For Constantine , like a most curteous Emperour , that he might shew him the most convincing tokens of his sincere kindness , envied him not his own affinity , nor did he deny him the illustrious marriage of his Sister : but vouchsafed to make him partaker of the a Nobility he derived from his Ancestours , and [ communicated to him ] his own antient lineage and Imperial blood ; he also allowed him to enjoy an Authority over all the Roman Empire , as being his kinsman and colleague in the Empire ; nor had he given him a less portion of the Roman Provinces to Rule over and Govern , [ than he reserved to himself . ] But on the other hand , [ Licinius ] acted quite contrary hereto , daily inventing all kinds of stratagems against him that was his Better , devising all ways how to insnare him , that with mischiefs he might reward his Benefactour . At first therefore attempting to conceal his treacheries , he counterfeited a friendship , and having several times assailed [ Constantine ] by guile and deceit , he hoped to have easily obtained what he expected . But God was [ Constantin's ] Friend , Guardian , and Protectour : he brought to light and detected the intregues which were clancularly and secretly contrived against him . So powerfull a strength is that great Armour of Godliness [ endowed with , ] that it is both prevalent to repulse the enemy , and has also a power sufficient for its own preservation . With this Armour our most pious Emperour being fortified , escaped the many intricate snares of that accursed Man. Licinius therefore , perceiving that his secret Plots did not succeed according to his expectation , ( because God discovered all his deceit and treachery to his beloved Emperour , ) and knowing that he could lie no longer concealed , raiseth open war. But in that he determined to war against Constantine , he likewise resolved to Marshal an army against Almighty God , whom he knew Constantine worshipped . Afterwards he begun secretly and by little and little to attack those pious men who lived under his Government , who never intended the least molestation to his Dominions . And this he did [ in regard ] he was miserably induced thereto , being blinded by his innate malice . Therefore he did not set before his eyes the Examples of those who had been Persecutors of the Christians before him ; nor yet of those whose destroyer and punisher he himself had been appointed , because of the height of those Impieties , to which they were arrived : but , declining from the way of sober and right reason , or rather running perfectly mad , he resolved upon engaging with God himself ( because he was Constantin's Assistant , ) instead of [ Constantine ] who was assisted by him . And first of all he banished all Christians out of his family , leaving himself destitute ( miserable wretch ! ) of their prayers to God for him ; it being their commonly receiv'd Doctrine that prayer should be made for all men . He afterwards gave command that all the Officers in the b Civil Milice should be disbanded and turned out of their military preferments , except they were willing to sacrifice to Devils . But these are but small things , if compared with his greater villanies , which ensued . To what end should we recount all and every particular fact , which this man , hated of God , committed ? how he , who was the greatest law breaker invented impious laws ? For he made an Order , that no one should charitably relieve the poor distressed Prisoners with meat , nor show the least compassion to those , who through hunger pined away in their fetters : that is , that there should no good man live , and that they who were led by [ the dictates of ] nature it self to have compassion on their neighbours , should be incapable of doing them any good . And this was clearly the most impudent , and cruel of of all laws , by far surpassing all that mildness and clemency implanted by nature : to which Law also there was a penalty annexed , that they who shewed compassion upon the [ criminals ] should suffer the like afflictions with those towards whom they shew'd mercy : and that such as charitably ministered to those in bonds and confined to prison , should suffer the same punishment with them . Such were Licinius's Ordinances . What need we reckon up his innovations concerning marriages , or his new laws about c dying persons ; whereby he presumptuously abrogated the ancient , good and wisely established Roman Laws , and instead of them introduced certain barbarous and inhumane ordinances , truly unjust and illegal ? he also invented several sorts of d Taxes to the great oppression of the Subjects of his Provinces ; and all sorts of exactions of Gold and Silver ; e surveying of lands ; and that cursed way of getting lucre from Countrey men which were not alive , but long since dead . Besides these things , why should we reckon up the f proscriptions of innocent men which he , the Enemy of mankind , was the Inventer of ? and the Imprisonments of men g nobly descended , and of an honourable repute ? Whose youthfull wives he forced from them by violence , and delivered them to some of his impure slaves , that they might be most injuriously vitiated ? What need we number the married Women , Virgins , and Maids , whom in his h decrepid age he abus'd , to the fulfilling of his own soul's insatiable lust ? What need is there [ I say ] of enlarging upon these things , whenas the exorbitant grosness of his last actions evinceth his first to be trivial and almost nothing ? In fine , he arrived to such an heighth of madness , that [ he made an attempt ] upon the Bishops : and looking upon them ( in regard they were the servants of Almighty God ) to be enemies to his practises ; ( but [ daring not ] as yet to use open violence , fearing his superiour , ) he privily and craftily plotted against them : and by the treacheries of his Presidents destroyed the eminentest of them . The manner how he murthered them is strange , and such as was never before heard of . But his Actions at Amasia and the rest of the Cities of Pontus do far exceed the most superlative cruelty . Where some of Gods Churches were again thrown down from their vast height to the very ground , and others were shut up , least any of those that did usually frequent them should meet there , and render a due worship to God. For he did not suppose that prayers were offered up for him , being perswaded to entertain such thoughts as these by a consciousness of his own impieties . But he was of opinion that all we did was in behalf of the Pious Emperour , and to render God favourable to him . Upon which account he resolved to assail us with his utmost rage . Therefore , those Presidents that were his flatterers , being fully perswaded that this would be grateful to the Tyrant , [ inflicted ] the same punishment upon some Bishops that they usually imposed upon Malefactours . So that harmless and innocent men were haled away , and without the least pretext punished like murtherers . But others of them underwent a new kind of death , having their bodies cut with a sword ( as Butchers do meat ) into a great many pieces ; and after this barbarous and most horrid spectacle , they were thrown into the depths of the Sea to be made food for the fishes . After this therefore , the worshippers of God betook themselves to flight ; and the Fields , the Deserts , the Woods , and Mountains were the receptacles of Christ's servants . When the impious Tyrant had succeeded thus prosperously in these his attempts , he afterwards entertained some thoughts of raising a general Persecution against all the Christians . And he had undoubtedly been master of his desire , nor could there have been any obstacle to hinder him from effecting of it , had not God the Protectour of his own servants , ( that he might prevent what would immediately have ensued , ) caused Constantine his servant suddenly to appear as a Saviour and a great Light to all that were in a thick darkness and an obscure night , conducting him with a mighty Arm into these parts . CHAP. IX . Concerning Constantin's Victory , and concerning the prosperity procured by him to all those that live under the power of the Romans . a ON this man therefore did [ God ] from above bestow Trophies of Victory over the ungodly , as being the worthy fruits of his piety . But the impious Tyrant , together with all his Counsellours and friends , he laid prostrate on their faces before the feet of Constantine . For when * he was arrived at the highest degree of Madness , the pious † Emperour supposing he was not to be longer born with , b entring into a prudent and sober consideration with himself , and having tempered the severity of Justice with [ his own natural ] clemency , resolves upon succouring of those that were oppressed by the Tyrant ; and prepares to save a great part of mankind , by cutting off and removing out of the way a few Pestilent and destructive persons . For having before this made use of clemency only , and shewing pity on him who deserved no compassion ; he did not profit him at all ; for he desisted not from [ the practise of his pristine ] impieties , but rather increased his fury against the Subjects of his own Provinces . There was no hope of deliverance now remaining to those that were oppressed and afflicted by this cruel Beast . Wherefore [ Constantine ] the Protector of all good men ( having tempered his hatred of impiety with his love of virtue ) together with his Son Crispus a most mild and courteous * Caesar , marches forwards upon this expedition , reaching out a helping hand to all that were in distress . Both the Father therefore and the Son , having for their Captain and Assistant the supream King , and the Son of God the Saviour of all men , divided the Armie so , as on every side to encompass God's Enemies , and got an easie Victory ; all things in that action having been rendred facil , and successfully expedited for them by God according to their wish . Immediately therefore even in the twinkling of an eye , they who yesterday and the day before breathed forth Death and menaces , became wholly extinct , the remembrance even of their very names not in the least surviving them . Their pictures also and other monuments [ dedicated to their honour ] received the deserved [ spots of ] ignominy ; and the same [ disgrace ] which Licinius had with his own eyes beheld the impious Tyrants heretofore involved in , even he himself in like manner suffered . For he himself received not instruction , nor was he amended by his Neighbours stripes : but walking on in the same path of wickedness with them , deservedly wandred into the same precipice they did . Thus was this person smitten and prostrated . But Constantine the mighty Conquerour , gloriously adorned with all the vertues of Religion ( together with his Son Crispus , a Prince highly beloved of God , and in all things like his Father , ) recovered his own East , and reunited the Roman Empire into one entire body as it heretofore was : subjecting under c their Peace the whole world [ which reaches ] from the rising Sun to the utmost Western Regions , together with the Provinces that lie round about as well towards the North as the South . Men therefore were now secure from all fear of them who formerly had oppressed them , and celebrated splendid and solemn days of Festivity . All things seemed to abound with fulness of light , and they who heretofore beheld each other with dejectedness and sorrow , then lookt upon each other with smiling countenances , and chearful eyes . In d Dances also and Songs , in every City and in the Fields they first of all glorified God the King of Kings , ( for thus they were instructed to do ) and in the next place the pious Emperour , together with his children which were beloved of God. There was an oblivion of past afflictions , no remembrance of any impiety , but only an enjoyment of the present good things and expectations of more in future . In all places the Edicts of the Victorious Emperour , full of kindness and clemency , and his Laws containing manifest tokens of his great bounty and true piety , were proclaimed . All Tyranny therefore being thus extirpated , the Empire which did by right belong to Constantine and his Sons , was preserved firm and secure from envie . Who ( after they had cleansed the world from the impiety of their Predecessours ) being sensible of those great benefits which had been procured for them by God , e did by a most apparent and convincing testimony of their deeds declare to all men their love of vertue and of the Deity , and also their piety and gratitude towards God. The End ( by God's Assistance ) of the Tenth Book of Eusebius Pamphilus's Ecclesiastical History . THE ECCLESIASTICAL HISTORY OF Socrates Scholasticus , Translated out of the GREEK according to the Edition set forth by VALESIUS , and Printed at PARIS in the Year 1668. Together with VALESIUS'S Annotations on the said Historian ; which are also done into ENGLISH , and set at their proper places in the Margin . Hereunto also is annexed an account of the Life and Writings of the foresaid Historian , Collected by VALESIUS , and Translated into ENGLISH . HINC LUCEM ET POCULA SACRA printer's or publisher's device CAMBRIDGE , Printed by John Hayes , Printer to the University . 1680. VALESIUS'S PREFACE To the Studious READERS . AFter Eusebius Bishop of Caesarea ( whom we may deservedly Stile the Father of Ecclesiastick History , ) many inflamed with a Pious Emulation , undertook to Treat of the same Subject . But Socrates , Sozomen , and Theodoret are in the Judgment of all Antiquity far more famous than all the other Writers : who beginning from those times wherein Eusebius concluded his Ecclesiastick History , brought their work down to the Times of Theodosius Junior . And at first I was resolved to have published these three Writers together , that as they had prosecuted one and the same Subject in their Writings , so they might have also been comprehended and read in one and the same Volume . But in regard this would hereby have been too large a Volume , therefore I was forced to defer the Edition of Theodoret to another time . To which I will add Evagrius Epiphaniensis's Ecclesiastick History , as also the Excerptions of Philostorgius and Theodorus Lector ; that the Studious may in future read over the whole body of Ecclesiastick History , publisht and explained by our Labour . In the interim you have here ( Reader ) joyned together in this Volume Socrates and Sozomen . Concerning what I have done about the Edition of these Authours , take this account in short . Above Eight years since , when by the Command and advice of the most Illustrious Prelates belonging to the Gallican Clergy , I publisht the History of Eusebius Caesariensis , I made it my business to perform three things most especially in that Edition . For first , having from all places procured those Manuscript-Copies that were most remarkable and eminent , I amended and differenced those passages which in the former Editions had been corrupted and disguised . Secondly , in regard the former Translatours had , either by reason of their want of Manuscript-Copies , or on some other account , erred in many places , that their Versions might not induce the Readers into mistakes , I my self have Elaborated a new Translation , with which the Studious will , I hope , be in future content . Lastly , I have added Annotations , that I might therein both give an account of mine Amendments , and also explain and illustrate all the more obscure and difficult places . And this Edition , being candidly received by all , is now in the hands of the Learned . Therefore , what I then ( by the Divine Assistance ) performed in the History of Eusebius Caesariensis , the same I have attempted now to do in the History of Socrates and Sozomen , by the Command and advice of the same Prelates I mentioned . For ( that I may in the first place speak concerning Socrates , who first betook himself to write ) I have amended his History by the help and assistance of three Manuscript-Copies , to wit , the Sfortian , the Florentine , and the Allatian . The Sfortian-Manuscript ( which is the best and ancientest , ) is at this time kept in the Vatican Library . This Copy the Learned Lucas Holstenius had sometime since ( in favour to the most illustrious Carolus Monchallus Arch-Bishop of Tolouse ) compared with the Geneva Edition ; and had transmitted the various readings ( together with the Emendations of Philostorgius transcribed from the Scoriacensian M. S. ) to the same Prelate , at such time as the Gallican Clergy had committed to him the care of setting forth a new Edition of the Ancient Ecclesiastick History ; so the said Holstenius informs us , in his Epistle to Peter Possinus a Divine of the Order of the Jesuites . But afterwards , when by the entreaty of the same Arch-Bishop of Tolouse ( who understood , that by reason of his too much other business , he could not be at leisure to take care of this Edition ) the Gallican Clergy had injoyned me that Province ; the same Holstenius sent me the various readings of the fore mentioned Sfortian-Manuscript , written out with his own hand at the margin of the Geneva Edition , together with those amendments of Philostorgius ; and had sent me more , had a longer life been granted him . For a little before his death he sent me some dissertations concerning certain passages in the Nicene and Chalcedon Councills , and concerning Synesius's Episcopate . Which dissertations shall ( God willing ) be published by us in the third Tome of our Ecclesiastick History , that the Learned part of the world may be no longer defrauded of that most Accomplished Persons Labours . The Florentine-Manuscript follows , transcribed about five hundred years since , which is now kept at Florence , in Saint Laurence's Library . The discovery and use of this Manuscript I owe to Emericus Bigotius a most skilfull searcher into Old Libraries : by whose diligence it is contrived , that we sitting still and idle here enjoy the riches and treasures of many and most remote Libraries . For at his entreaty , Michael Erminius , a Senatour of Florence , compared that Copy with the Geneva-Edition , and transmitted the various readings thereof to me ; upon which account I do profess my self much oblieged to both of them . The third Manuscript belongs to Leo Allatius , a person every way learned , and one that has deserved well of Ecclesiastick antiquity . This Copy contains the Ecclesiastick History of Theodorus Lector , comprized in two books ; which Theodorus Lector had gathered out of three Writers of Ecclesiastick affairs , to wit , Socrates , Sozomen , and Theodoret , after the same manner that Cassiodorus Senator has composed his Tripertite History . But this Tripertite History of Theodorus Lector comprehends only the affairs transacted in the Church during the Reign of Constantine and Constantius : whether the reason be , that Theodorus Lector continued his Collection no further , or that the other books of that work are lost by the negligence of Antiquity . Out of this Copy therefore Leo Allatius had some time since Collected the various readings in the two former books of Socrates , and transmitted them being written out with his own hand to the most Illustrious Prelate Carolus Monchallus . Which I afterwards procured by the assistance of the most Eminent Dionysius Talaeus Advocate General to the Most Christian King in the supream Court at Paris . Besides these three Manuscript Copies , I made use of the Kings M. S. ( which is no very ancient one , ) which Robert Stephens made use of only in his Edition . Upon which account it is less to be wondred at , that the common Editions of Socrates have hitherto been so faulty , seeing they were all derived from one only Copy , which also is a very modern one . Moreover , this Copy was taken out of the Kings Library , and courteously lent me by the most Illustrious and Reverend Prelate Nicolaus Colbertus Bishop of Lusson , a person endowed with eminent Learning , Virtue , and Dignity . Concerning whose praise I would speak more in this place , did not his singular modesty hinder me , who am very desirous thereof . And these are the assistances of the Manuscript Copies , by the supports whereof I attempted this Edition of Socrates . But in the Correcting of Sozomen's History I had the benefit of fewer Manuscript Copies . For besides that Copy in the King's Library , which Robert Stephens followed in his Edition , and besides that Copy belonging to Leo Allatius ( whereof we made mention before , ) which was an assistance to us only in the four first books of Sozomen , and in the beginning of the fifth ; I had only the Fuketian Manuscript . This Copy did at first belong to Carolus Monchallus Arch-Bishop of Tolouse , a person very studious of Ecclesiastick History . But afterwards it was put into the Fuketian Library , and lent to me by the most worthy Nicolaus Fuketius . Upon which account in my Annotations I have called this the Fuketian Manuscript . But at length , when our Edition was compleated , this Copy ( together with the other Manuscripts belonging to the Fuketian Library ) was transferred into the right and possession of the most Illustrious and eminent person , on account both of his own and his fathers deserts , Carolus Mauricius Tellerius , Abbot of Saint Benignus , who at this time is Coadjutor in the Arch-Bishoprick of Rheimes . Indeed this is no very ancient Manuscript , but 't is of the best note , and is transcribed from a most correct Copy . The Titles of the Chapters , which in the King's Manuscript , and in Robert Stephen's Edition , are prefixt before the History of Sozomen , are wanting in this Copy . Nor is there any distinction of the Chapters throughout all the Books . From whence may be discerned the excellency and antiquity of that Manuscript . For the Titles or Contents of the Chapters were made by Nicephorus Callistus , or rather by some other more modern Authour , and are wholly impertinent , and barbarously expressed . In so much that after I had lookt thereon with a greater accuracy , they seemed to have been composed by some other hand , rather than by Nicephorus . Moreover , that I may not defraud any person of his due praise , I acknowledge my self indebted to Samuel Tennulius ( a very Learned person , and one that is a great lover of me , at present an eminent Professour of Litterature at Nimmeghen ) for the various Readings in the History of Sozomen and Theodoret , Collected out of the fore mentioned Allatian Manuscript , that is , out of the Tripertite History of Theodorus Lector . For whilst he was at Rome , he transcribed them with his own hand from Leo Allatius's Copy , a person never praised enough ; who by my entreaty and for my sake had delivered those various Readings to the said Tennulius , that he might write them out . By the help of these Copies therefore I have amended , innumerable places both in Socrates and also in Sozomen , which were very corrupt before , I have supplied many defects , restored many punctations and distinctions , and lastly I have added a new Version . Concerning which I will now speak briefly . What I have heretofore said concerning Musculus's and Christophorson's Translation in my Preface to the Illustrious Prelates of the Gallican Church , which is prefixt before the Edition of our Eusebius , I need not now repeat . I will only add this ; if after those Translatours now named the History of Eusebius Caesariensis wanted a new Interpreter , a new Version of Socrates and Sozomen was much more necessary . For their Histories have come to our hands far more faulty than Eusebius's . And that the judicious Reader will easily discern from Robert Stephens's Edition . For Robert Stephens , in his Edition of Eusebius , had the use of many Manuscript Copies , which were taken out of the King's Library : but in his Impression of Socrates's and Sozomen's History , he had but one Copy of each of them . Therefore at the end of his Edition , he remarkt the various readings in the books of Eusebius taken out ( as he says ) of most ancient Copies . But at the close of Socrates's and Sozomen's History he put no various readings , because he had gotten but one Copy of each of those Writers . Also , the Copies of Eusebius , which Stephens made use of , were the best and ancientest , as he himself attests . But each Copy , as well that of Socrates's as the other of Sozomen's History , which Robert Stephens followed in his Edition , was , as we perceive , very new , and did also abound with many faults . 'T is therefore no wonder , that Learned men have been so often mistaken in their Versions of Socrates's and Sozomen's books , since they had such faulty and maimed Copies before them , and were deprived of the assistance of Manuscripts . For Musculus had seen Robert Stephen's Edition only . Christophorson had indeed inspected some Manuscript Copies of Eusebius and Theodoret. But he had no Manuscripts of Socrates and Sozomen , as I have frequently observed in my Annotations . He had only seen the various readings and conjectures of Learned men set at the margin of Robert Stephens his Edition : of which sort many Copies came to our hands . But those readings were almost of no weight or authority at all , in as much as they had no remark annext of the ancient Copy out of which they were transcribed . But I , having got the best and ancientest Manuscripts , as well of Socrates , as Sozomen ; and with great labour and industry compared them with the common Editions ; afterwards took an easier and plainer way to their Translation . This Edition of ours therefore will ( we hope ) equally satisfie all persons , as well those that are skilled in the Greek Tongue , as them that are not . For , both those that are knowing in the Greek Language will read Socrates and Sozomen amended and throughly purged by our Labour ; and such as are less skilled in the Greek will easier understand those Authours done into Latine by us . Our Annotations follow ; wherein , in the same manner as in our Notes on Eusebius , we have attempted to perform two things . The first is , to give an account of our Emendations , and to propose to the Readers judgment the various readings taken out of the Manuscript Copies . Then secondly , to illustrate ( according to our ability ) the more obscure and difficult places , which seemed to be able to involve the Readers judgment in doubts . Nor am I ignorant , that there are many delicate and fastidious persons , who may think that they have exhibited to them some exquisite observations onely , and common Places ( as they are called , ) composed for shew and ostentation ; and who may suppose that that part of our Annotations , which contains emendations and various readings , is altogether trivial and despicable . To which persons I would make this return : although those Emendations and various Readings ( which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) may frequently be insipid , and seem troublesome to the Readers , yet they are highly usefull , and altogether necessary , especially in these Writers , whose books have come to our hands less correct . Now that Socrates's and Sozomens's Books are such , we have before mentioned And indeed our observations doe bear a greater shew of Learning : but an Emendation in my opinion requires more of wisedom and judiciousness . Neither is it for every man to give his opinion concerning the true and genuine reading of antique Writers : but he only is able to do this , who is furnished with a manifold stock of Learning , and has been long and much exercised in this art of judging . And these are the particulars I thought necessary to advertize the Readers of in the beginning of this Work , that they might know at first sight what they were chiefly to expect in this Edition of ours , which could not be met with in the former Editions of this History . It remaines now , that we speak something concerning Socrates and Sozomen : who and what manner of persons they were , what course of Life they followed , what Religion they professed , and which of them first wrote his History . CONCERNING THE LIFE AND WRITINGS OF Socrates and Sozomen . OUR Socrates therefore , for we will begin with him , had Constantinople for his Countrey . In the fifth Book of his History , Chap. 24. he attests that he was born and educated in that City , and that he therefore Recorded those matters chiefly which hapned in that City . When very young he was instructed in the Rules of Grammer , by Helladius and Ammonius , Grammarians , who at that time had left Alexandria , and betook themselves to Constantinople . He that is desirous to know the reason why these Grammarians departed from Alexandria , will find it related by Socrates , in the fifth Book and sixteenth Chapter of his History . For when the Heathen-Temples were demolished at Alexandria , by the care and industry of Theophilus Bishop of that City , Helladius and Ammonius , Grammarians ( the one of whom was Jupiter's Priest , and the other Simius's at Alexandria , ) displeased at the ignominy their Gods were exposed to , having left the City Alexandria , went to Constantinople , and there took up their habitation . Moreover , the Heathen-Temples at Alexandria were destroyed when Timasius and Promotus were Consuls , ( according to Marcellinus's relation in his Chronicon , ) which was the Emperour Theodosius's eleventh year . Whence it is apparent , that our Socrates was born about the beginning of Theodosius's Reign . For boyes were usually sent to be instructed by Grammarians when they were about ten years old . After this Socrates studied Rhetorick under the tuition of Troilus the Sophista , who about that time was an eminent Professour of Eloquence at Constantinople . Our Socrates does not indeed say thus much in express words . But the attentive and diligent Reader will easily collect from his words that which I have affirmed . For he does make such frequent , and so honourable a mention of him , that he may seem to pay a reward to his Master . For he names his Country , Side , a City of Pamphylia . He also mentions not a few of his Schollars , to wit , Eusebius Scholasticus , and Silvanus and Ablabius who were Bishops . Lastly , in his Seventh Book he relates that Anthemius the Prefect of the Praetorium ( who , whilst Theodosius Junior was yet a Minor , was the chief Minister of State in the Empire ) did chiefly make use of the Councels of Troilus the Sophista . Where he also gives him this Elogue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for that must be the Reading , as we have intimated in our * notes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , who besides the Philosophy that was in him , was Anthemius's Equal in Political Knowledge . By these reasons I have been induced to think that our Socrates had Troilus for his Rhetorick-Master . But concerning this matter we permit every one to determine according to his own arbitrement . Further , you must know that the Ancients were not so speedy and hasty in [ their learning the Rules of ] Eloquence , as is now a daies usual , but they applied their minds to those Studies for a long time together . Gregory Nazianzen attests ( in his Poem concerning his own Life ) that he left Athens in the thirtieth year of his Age , as soon as he had learned the Precepts of the Art of Oratory in that City . After this , Socrates having left Troilus's School , betook himself to the Forum , and pleaded Causes at Constantinople . Whence he got the Surname of Scholasticus . For so the Advocates were at that time called , as it has long since been remarked by others : * not because they were reduced into Schools : but in regard , being young-men that had left the Schools of the Rhetoricians , they professed this Art. But at length , having left off his practice in the Law , he applied his mind to Writing of his Ecclesiastick History . In which work he has made use of a singular judiciousness and diligence . His judiciousness is manifested by his remarkes and sentiments interwoven every where throughout his Books : than which there is ( in my opinion ) nothing more excellent . But his diligence is declared by many other instances , chiefly by this , in regard he frequently annexes a note of the times , that is , the Consulates and Olympiades , especially where he mentions such matters as are more momentous . Nor has he carelesly or negligently written his History , 〈…〉 Rufinus Aquileïensis did , who seems to me to have composed his two Books of Ecclesiastick History ( which he annexed to Eusebius's ) without looking into any Records . Our Socrates did far otherwise , for having from all places got together the best monuments , that is , the Epistles of Prelates , the Acts of Synods , and the Books of Ecclesiastick Writers , agreeable to their authority he composed his History . And whereas in the first Edition of his Work , having therein followed Rufinus , he had placed the Synod of Tyre , and the banishment of Athanasius into the Gallia's in the Reign of Constantius Augustus , upon reading of Athanasius's Books afterwards , he perceived his Errour . Wherefore he was necessitated to set forth a new Edition of his History , wherein he both mended the mistake I have mentioned , and also made an addition of some other things , which were wanting in the former Edition , as he himself attests at the beginning of his Second Book . Whence it appears how highly we ought to value Socrates's History , to which the Writer himself put his last * hand . In the composure of his History Socrates has made use of a plain and mean Stile ; which was done by him on set purpose , that he might the easier be understood by all persons , as himself attests at the beginning of his First and Third Book . For he lookt upon that Sublime and Eloquent manner of expression to be more agreeable for Panegyrick-Orations , than an History of Ecclesiastick affairs . Moreover , he has dedicated his History to one Theodorus , whom in the beginning of his Second Book he Stiles a sacred man of God , which is the same appellation our Eusebius gives to Paulinus Bishop of Tyre at the beginning of his Tenth Book . But who this Theodorus was , it is to me unknown . For I cannot believe it was Theodorus Bishop of Mopsuestia , in regard Socrates wrote his History after the death of Theodorus Mopsuestenus . But it is now time for us to inquire concerning his Sect and Religion , as we promised at the beginning . Baronius in his Annalls , and Philippus Labbaeus in his Book De Scriptoribus Ecclesiasticis , do affirm that our Socrates was by Sect a † Novatian . The same was Nicephorus's opinion before it was theirs , who in the Proeme to his Ecclesiastical History says thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , That Socrates surnamed * Catharus , but as to his mind he was not pure . Which words are not so to be understood , as if Socrates were Surnamed Catharus , but that it might be shown he was a Novatian . For the Novatians termed themselves Cathari , as we are informed from the Eighth Canon of the Nicene Councill . The same Nicephorus ( in his 11 th Book and Chap. 14. ) writes thus concerning Socrates : Socrates ( who in this place plainly shews himself not to be a detester of the Novatian Principles ) relates that these things were told him by a certain old man , &c. Now , why our Socrates was by many accounted a Novatian , the reasons are not few , nor trivial . For first , he carefully Records the Series of the Novatian-Bishops , who Presided over their Church at Constantinople from the times of Constantine , and also remarks the Consulates wherein every one of them departed out of this life . Secondly , he highly extols them all , especially Agerius , Sisinius , Chrysanthus , and Paulus . By whose prayers , as he relates , a certain miracle was wrought at Constantinople . Lastly , he prosecutes all matters belonging to the Novatian Sect with so great a care and diligence , that he may seem to have been addicted to this Sect. But should any one examine these particulars with a greater accuracy , he will find nothing in them , that may evince our Socrates to have been a Novatian . For with the like diligence he enumerates the Arian-Bishops , who governed their Church at Constantinople ; and yet it is not said he was an Arian . With no less carefulness also has he related all things that hapned to the Arians , Eunomians , and Macedonians at Constantinople , than he has Recorded what befell the Novatians . The reason hereof he himself has given , in Chap. 24. of his Fifth Book . Where he says , it was his design to Record those things most especially which hapned at Constantinople ; both because he himself lived in that City , wherein he had been born and educated ; and also in regard the affairs transacted there were more eminent , and worthier to be Recorded . But should any one object , that the Arian-Bishops are not extolled by Socrates at the same rate that the Novatian-Bishops are ; the answer hereto is easie . For the Arian-Bishops , who then lived at Constantinople , were far inferiour to the Novatian-Bishops . For the Church of these Hereticks did in those times abound with many and those eminent Prelates : which Sozomen also confirms by his testimony , who Records their Elogues , exactly like those given them by our Socrates . Wherefore , it must either be said that Sozomen was also a Novatian , or else our Socrates must be discharged from that calumny . But 't is manifest Sozomen was not a Novatian . For ( to omit Theodorus Lector's testimony , who , in his Epistle prefixt before his Tripertite-History , Stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most blessed person , ) he himself in his 9 th book relates , that he was present at a publick procession , celebrated at Constantinople in honour of fourty Martyrs , at such time as Proclus Presided over the Church of that City . Whence 't is manifestly concluded , that Sozomen was a person of the Catholick Communion , in regard he was present at the publick prayers together with the Catholicks . I confess indeed , that our Socrates does frequently favour the Novatians ; for instance , when he recounts the Ringleader of the Novatian-Heresie amongst the number of the Martyrs ; when he affirms , that the Novatians were joyned to the Catholicks in the ties of a most intimate friendship and love , and that they prayed together with them in the Church of God ; and lastly , when he commends Sisinius's Oration , which he made against this saying of Saint Crysostom , Although thou hast repented a thousand times , approach . But 't is one thing to favour the Novatians ; another to be a Novatian . Our Socrates might indeed be a favourer of the Novatians , either because he was engaged in a friendship and familiarity with them , or in regard he approved of their discipline and abstinence . For , as far as we can Collect from his Books , he was something severe . But I can hardly perswade my self , that he was a Novatian ; especially when as I seem to have found the contrary from some places which occur in his History . For first , in Chap. 38. of his Second Book , he frequently calls the Catholicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those of the Church ; and opposes them to the Novatians . Therefore he acknowledges that the Novatians were without the Church . Which he would certainly never have done , had he embraced that Heresie . Besides , in the 20. and 23. Chapters of his Fifth Book he reckons the Novatians amongst the Hereticks , to wit , amongst the Arians , Macedonians , and Eunomians . Lastly , from Chap. 19. of the same Book it may be apparently concluded that Socrates was not a Novatian . For first , he always calls the Church simply and absolutely the Catholick-Church : opposing it to the Churches of other Sects , concerning which he treats in the following Chapters , to wit , of the Arians , Novatians , and Eunomians . Then , he does not obscurely reprehend that advice of Nectarius who abrogated the † Paenitentiary Presbyter . For he says that hereby Licence was given to Sinners , whenas there was no body that might reprove offenders . Which Opinion could not proceed from a Novatian , in regard those Hereticks admitted neither of Repentance [ after Baptism , ] nor of a Penitentiary-Presbyter , as Socrates does there attest . Add hereto the testimony of Theodorus Lector , who , in his Epistle prefixt before his Ecclesiastick History , calls Socrates , Sozomen and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , men that were pious and acceptable to God. Moreover , Theodorus Lector lived in the same City , and almost at the same time that Socrates did , to wit , in the Reign of the Emperour Anastasius . Lastly , Petrus Halloixius ( in his notes on the life of Saint Irenaeus , pag. 664 , ) is of the same Opinion with us . For , disputing against Baronius , who at the year of Christ 159. had written thus ; These things Socrates the Novatian , who with the Jews celebrated Easter on the fourteenth day of the Moon , &c. he utters these words . And whereas Socrates is termed a Novatian , that may be taken in a double sence : The one is , that he sometimes favoured the Novatians ; which also Bellarmine affirms ( in his Book de Scriptoribus Ecclesiasticis , at the year of our Lord 440. ) both concerning him , and likewise concerning Sozomen . The other is , that he was [ a follower ] of the Novatian-Heresie . In the now cited Chapter , he neither shews himself to be a Novatian , nor a favourer of them . For he blames them , and detects their dissensions and vices ; in so much that he may seem not to have been a friend , but an enemy , or rather neither of the two , but a declarer of the truth , which is the business of an Historian . Thus far concerning Socrates , we must now speak of Sozomen . Hermias Sozomen was also a practiser in the Law at Constantinople , at the same time with Socrates . His Ancestours were not mean , they were originally Palestinians , Inhabitants of a certain Village neer Gaza called Bethelia . This Village did in times past abound with a numerous company of Inhabitants , and had most stately and ancient Churches . But the most glorious Structure of them all was the Pantheon , Scituated on an artificial Hill , which was the Tower as it were of Bethelia , as Sozomen relates in Chap. 15. of his fifth Book . The Grandfather of Hermias Sozomen was born in that Village , and first converted to the Christian Faith by Hilarion the Monk. For when Alaphion an inhabitant of the same Village was possessed with a devil ; and the Jews and Physitians , attempting to cure him , could do him no good by their Inchantments , Hilarion by a bare invocation of the Name of God cast out the Devil . Sozomen's Grandfather , and Alaphion himself , amazed at this miracle , did with their whole families embrace the Christian Religion . The Grandfather of Sozomen was eminent for his expositions of the sacred Scriptures , being a person endowed with a polite wit , and an acuteness of understanding . Besides , he was indifferently well skilled in Literature . Therefore he was highly esteemed of by the Christians inhabiting Gaza , Ascalon , and the places adjacent , in regard he was usefull and necessary for [ the propagating of ] Religion , and could easily unloose the knots of the sacred Scriptures . But Alaphion's descendants excelled others for their Sanctity of Life , kindness to the indigent , and for their other Virtues : and they were the first that built Churches and Monasteries there , as Sozomen attests in the place before cited . Where he also adds , that some holy persons of Alaphion's Family were surviving even in his days , with whom he himself , when very young , was conversant , and concerning whom he promises to speak more afterwards . Undoubtedly he means Salamanes , Phusco , Malchio , and Crispio brothers , concerning whom he speaks in Chap. 32. of his Sixth Book . For he says that these brethren , instructed in the Monastick discipline by Hilarion , were during the Empire of Valens eminent in the Monasteries of Palestine : and that they lived neer Bethelia , a Village in the Country of the Gazites . For they were descendants of a Noble Family amongst them . He mentions the same persons in his Eighth Book and Fifteenth Chapter , where he says Crispio was Epiphanius's Arch-Deacon . 'T is apparent therefore , that those brethren I have mentioned were extracted from Alaphion's Family . Now Alaphion was related to Sozomen's Grandfather . Which I conjecture from hence , First , because the Grandfather of Sozomen is said to have been converted ( together with his whole Family ) to the Christian Religion upon account of Alaphion's wonderfull cure , whom Hilarion had healed , by calling on the name of the Omnipotent God. Further , this conjecture is confirmed by what Sozomon relates , to wit , that he , when very young , was familiarly conversant with the aged Monks that were of Alaphion's Family . And lastly , in regard Sozomen took his name from those persons who were either the Sons or Grandchildren of Alaphion . For he was called Salamanes Hermias Sozomenus ( as Photius attests in his Bibliotheca ) from the name of that Salamanes , who , as we observed before , was Phusco's , Malchio's , and Crispio's brother . Wherefore that mistake of Nicephorus's , and others , must be amended , who suppose that Sozomen had the surname of Salaminius , because he was born at Salamine a City of Cyprus . But we have before demonstrated from Sozomen's own testimony , that he was not born in Cyprus , but in Palestine . For his Grandfather was not only a Palestinian , as is above said , but Sozomen himself was also educated in Palestine , in the bosome ( as I may say ) of those Monks that were of Alaphio's Family . From which education Sozomen seems to me to have imbibed that most ardent love of a monastick life and discipline , which he declares in many places of his History . Hence 't is , that in his Books he is not content to relate , who were the Fathers and Founders of Monastick Philosophy ; but he also carefully relates their Successours and disciples , who both in Egypt , Syria , and Palestine , and also in Pontus , Armenia , and Osdroëna , followed this way of Life . Hence also it is , that in the Twelfth Chapter of the First Book of his History , he has proposed to be read ( in the beginning as it were ) that gorgeous Elogue of Monastick Philosophy . For he supposed , that he should have been ungratefull , had he not after this manner at least made a return of thanks to those , in whose familiarity he had lived , and from whom , when he was a youth , he had received such eminent examples of a good converse . For that he himself intimates , in the Proeme to his First Book . But it is collected that Sozomen was educated at Gaza , not onely from this place which I have mentioned , but also from Chap. 28. of his Seventh Book , where Sozomen says that he himself had seen Zeno Bishop of Majuma . This Majuma is a Sea-Port belonging to the Gazites . Which Bishop , although he was almost an hundred years old , yet was never absent from the Morning and Evening Hymns , unless it hapned that he was detained by a disease . After this Sozomen applied himself to the profession of the Law. He was a Student in the Civil Law at Berytus , a City of Phoenicia , not far distant from his own Country , where there was a famous Civil-Law-School . But he practised the Law at Constantinople , as himself attests in his Second Book and third Chapter : And yet he seems not to have been very much employed in pleading of Causes . For at the same time that he was an Advocate in Constantinople , he wrote his Ecclesiastick History ; which may be concluded from his own words . For thus he says ( Book 2. Chap. 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but what hapned to Aquilinus , a person at this time conversant with me , and one that Pleads Causes in the same Court of judicature , I will necessarily relate , partly as I heard it from him , and partly as I my self saw it . Further , before he wrote his Nine Books of Ecclesiastick History , Sozomen composed a Breviary of Ecclesiastick affairs , from our Saviours ascension to the deposition of Licinius . Which work was comprized in two books , as himself attests in the Proeme to his First Book . But those two Books are lost by length of time . In the composure of his History , Sozomen has made use of a Stile neither too Low , nor too High , but between both : which Stile is most agreeable to a Writer of Ecclesiastick Affairs . Photius ( in his Bibliotheca ) prefers Sozomen's Stile before Socrates's . With whom we agree . But by how much Sozomen is superiour for the Elegancy of his expression , by so much Socrates exceeds upon account of his judiciousness . For Socrates judges incomparably well , both of men , and also of Ecclesiastick business and affairs . There is nothing in him but what is grave and serious . Nothing that you can expunge as superfluous . But on the contrary , some passages occur in Sozomen that are trivial and childish . Of this sort is his digression in his First Book concerning the building of the City Hemona , and concerning the Argonauts , who carried the Ship Argo on their shoulders some furlongs . Also his description of Daphne without the walls of the City Antioch , which occurs at Chap. 19. of his Sixth Book . And that observation of his concerning the beauty of the body , where he Treats of that Virgin , with whom the blessed Athanasius absconded a long while . Lastly , his Ninth Book contains little else besides warlike events , between which and an Ecclesiastick History there is no agreement . Besides , Sozomen's Stile , which Photius prefers before that of Socrates , wants not its faults . For I have observed , that the Periods are by Sozomen no otherwise joyned together , than by these particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; than which there is nothing more troublesome . Should any one attentively read that Epistle wherein Sozomen Dedicates his Work to Theodosius Junior , he will find that which I have said to be certainly true , to wit , that Sozomen was no great Oratour . It remains , that we inquire which of these * two Authours Wrote first , and which of them borrowed , or rather stole from the other . Certainly , in regard both of them Wrote almost the same things of the same Transactions , in as much as they both began at the same beginning , and concluded their History at the same boundary , ( both beginning from the Reign of Constantine , and ending at the Seventeenth Consulate of Theodosius Junior ; ) it must needs be true , that one of them robbed the others Desk . Which sort of theft ( as Porphyrius attests in Eusebius's Tenth Book of Evangelick Preparation ) was committed by many of the Grecian Writers . But which was the Plagiary , Socrates or Sozomen , 't is hard to say , in regard both of them Lived in the same times , and both Wrote their History in the Empire of Theodosius Junior . Therefore , in the disquisition of this question , we must make use of conjecture . In such a case as this Porphyrius in the before quoted book ( when it was uncertain whether Hyperides stole from Demosthenes , or Demosthenes from Hyperides , because both of them Lived at the same time , ) openly declared that conjecture was to be made use of . Let us therefore see upon which of them falls the suspicion of theft . Indeed this is my sentiment , I do suppose that the inferiour does frequently steal from the Superiour , and the Junior from the Seniour . But Sozomen is in my judgment far inferiour to Socrates ; and he betook himself to Writing his History when he was younger then Socrates . For he Wrote it whilst he was yet an Advocate , as I observed before . Now , the profession of the Advocates amongst the Romans was not perpetual , but temporary . Lastly , He that adds something to the other , and sometimes amends the other , seems to have Written last . But Sozomen now and then adds some passages to Socrates , and in some places dissents from him , as Photius has observed , and we have hinted in our Annotations . Sozomen therefore seems to have Written last . And this is the Opinion of almost all modern Writers ; who place Socrates before Sozomen . So Bellarmine in his Book De Scriptoribus Ecclesiasticis ; who is followed by Miraeus , Labbaeus , and Vossius . Amongst the Ancients , Cassiodorus , Photius and Nicephorus name Socrates in the first place . Although Cassiodorus is found to have varied . For in his Preface to the Tripertite History , in a clean contrary order he names Theodoret in the first place , Sozomen in the second , and Socrates last . So also does Theodorus Lector recount them , in his Epistle which he prefixt before the Tripertite History . Thus far concerning Sozomen . THE FIRST BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . CHAP. I. The Preface to the whole Book . EUSEBIUS PAMPHILUS Having compil'd an Ecclesiastick History in Ten entire books , concluded it in the Reign of Constantine the Emperour : at which time also the a Persecution against the Christians ceased , [ which had been begun ] by Diocletian . The same Authour , in the books he wrote concerning the life of Constantine , has made but a b slight relation of the matters relating to Arius : for he was more carefull about the praises of the Emperour , and about a panagyrical sublimity in his expressions , as it is usually done in [ the composition of ] an Encomium , than about an accurate and exact account of what was done . But we , purposing to commit to writing the Ecclesiastick affaires from those times to these our own days , will begin our History c from those things which he has left untouch't : we shall not be over curious about the grandeur of our stile , but what things soever we have found upon Record , or have heard from such as were present at the transactions thereof , we will particularly relate . And because it is conducive to our designe , to declare after what manner Constantine was converted to the Christian Religion , according to our ability we will speak something of that matter . CHAP. II. After what manner Constantine the Emperour was converted to the Christian Religion . a WE will begin from those times , wherein Diocletian and Maximian sirnam'd Herculius , having by a mutual compact resign'd their Empire , embrac'd a private life : and Maximian sirnam'd Galerius , who had been Colleague in the Empire with them , came into Italy , and created two Caesars , Maximin in the Eastern parts [ of the Empire , ] and Severus in Italy . b But in Brittaine Constantine was proclaimed Emperour , in the room of Constantius his Father , c who died in the first year of the two hundredth seventy first Olympiad , on the five and twentieth day of the month July . [ Lastly ] at Rome , Maxentius the Sun of Maximianus Herculius was by the Pretorian Souldiers advanced to be a Tyrant rather then an Emperour . Hereupon Herculius passionately desirous of reassuming his Imperiall Authority , endeavoured to destroy his Son Maxentius . But he was hindred from doing that by the Souldiers Afterwards d he died at Tarsus a City of Cilicia . Severus Caesar being sent to Rome by e Galerius Maximianus to take Maxentius , was betrayed by his own Souldiers and put to death . Last of all died Galerius Maximianus also , who was now f the supream person in the Empire , having before his death constituted Licinius Emperour ; he was a Native of Dacia , and had for a long time been Galerius's fellow Souldier , and Confident . Maxentius in the mean while treated the Romans severely , behaving himself like a Tyrant rather than an Emperour towards them : impudently debauching the wives of persons gentilely extracted ; killing many , and perpetrating such like facts as these . Whereof when Constantine the Emperour had notice , he made it his business to deliver the Romans from that servitude he had pressed them with ; and immediately became sollicitously inquisitive how he might destroy the Tyrant : whilst he was in this deep cogitation , he considered with himself what Deity he should invoke to be his assistant and Tutelar God in this Expedition . It came into his mind that the strict worship of the heathen Gods had not in the least availed Diocletian ; and he found that his Father Constantius having relinquished the superstition of the Grecians , had led a more fortunate and prosperous life . Whilst therefore he was [ engaged ] in this doubtfull deliberation , and upon the march with his Army some whither , there hapned to appear to him a wonderfull and unexpressible Vision . For about noon , when the day began now to decline somewhat towards after noon , he saw in [ the face of ] the heavens a pillar of light , in figure like unto a Cross , with this inscription on it , By this be thou Conquerour . The Emperour stood amaz'd at this apparition . And , almost disbelieving his own eyes , he asked them that were present , whether they also saw the same sight ; which when they all had unanimously agreed in , [ the mind of ] the Emperour was corroborated by that Divine and wonderfull apparition . The night following Christ appeared to him in his sleep , and said unto him , make a standard in figure like that which appeared [ to thee ] and make use of it , as an infallible and ready Trophy , against thine Enemies . In obedience to this [ Heavenly ] Oracle , he orders a Trophy to be made , in figure like a Cross , which is kept in the Pallace to this day . After this he proceeded in the dispatch of affairs with a greater vigour and alacrity of mind , and having engaged the Enemy before the very Gates of Rome , neer the Bridge called Milvius , he got the Victory ; Maxentius being drown'd in the River . This was now the g seventh year of Constantin's Reign , when he got the Victory over Maxentius . After these [ Atchievements ] whilst Licinius his Collegue ( who was also his brother in law , by the marriage of his Sister Constantia ) resided in the East , he also having received so many and such great favours from God , offered thanksgivings to him his great benefactor ; Which were of this sort , he put a stop to the Persecution against the Christians ; he recall'd those that were in exile ; he released such as were confined in Prison , and restored their Estates to those that had been proscribed ; he repaired the Churches , and all these things he did with great alacrity of mind . h About this time Diocletian , who had resigned his Imperial power , died at Salona , a City of Dalmatia . CHAP. III. How whilst Constantine augmented [ the prosperity of ] the Christians , Licinius his Collegue persecuted them . NOw Constantine the Emperour professing himself a Christian , did all things beseeming his profession ; he erected the Churches and adorn'd them with most magnificent consecrated gifts : Moreover , he shut up and demolished the Temples of the Heathens , and † exposed the images placed therein . But Licinius his Collegue , adhering to the Opinions of the Heathens , hated the Christians : he forbore raising an open persecution against them , because he fear'd the Emperour Constantine : but in a clandestine manner he ensnared many of them : And at length proceeded to open violence against them . This Persecution was locall : for it raged in those parts only * where Licinius made his residence . But in regard Constantine was in no wise unacquainted with these , and other such like his Tyrannous outrages , Licinius being sensible that he highly resented these proceedings , betook himself to the making of his Apology before him ; and having appeased him by his obsequiousness , he hypocritically made an amicable league with him , binding himself by many oaths , that in future he would never attempt any thing that was Tyrannical . But at the same time that he swore , he was also perjured . For he desisted not from his Tyrannick [ conspiracies against Constantine ] nor ceased he from persecuting the Christians . For by a Decree he prohibited the Bishops from frequenting the houses of Heathens , that there might be no pretence of propagating the Christian Religion . This Persecution was at the same time open and secret . It was concealed and disguised in words ; but in reality and deeds it was apparent . For those that lay under its pressures , endured most deplorable afflictions [ and losses ] in their bodies , and as to their Estates . CHAP. IV. That there was a War raised betwixt Constantine and Licinius upon account of the Christians . THese proceedings rais'd the highest indignation in the Emperour Constantine [ against Licinius : ] and , the feigned league of friendship which was betwixt them being broken , they became enemies to each other . Not long after they entred into an actual War against one another : and having fought several set-battels both by Sea and Land , at length Licinius was vanquished at Chrysopolis of Bithynia , a Port-Town of the Chalcedonensians , and yielded himself . Constantine having taken him alive , treated him kindly : and would in no wise slay him , but commanded him to reside at Thessalonica peaceably and without making any disturbance . But having liv'd quietly a while , he afterwards gathered into a body some of the Barbarians , and attempted to recover his overthrow , and renew the War. Constantine being informed hereof , commanded that he should be put to death , and accordingly he was slain . Constantine having now the sole power and command over the whole [ Roman Empire ] and being proclaimed a Emperour and Augustus , endeavoured again to augment the affairs of the Christians : which he effected divers ways : and by his means Christianity enjoyed a profound and secure Peace . But an intestine War amongst the Christians themselves succeeded this so firm a Peace . What manner of War this was , and how it began , in the sequel according to my ability I will relate . CHAP. V. Concerning Arius's Contest with Alexander the Bishop . AFter Peter , Bishop of Alexandria , who suffer'd Martyrdom in the Reign of Diocletian , Achillas succeeded in that See. After Achillas [ succeeded ] Alexander , in the time of the forementioned Peace . He living in times that were more calm and secure , adorned and set his Church in order . Discoursing one day in the presence of his Presbyters , and the rest of his Clergy , too curiously concerning the [ mystery of ] the holy Trinity , he asserted this point of divinity , that there was an Unity in the Trinity . But Arius one of the presbyters placed under Alexander ( a man of no mean skill in the faculty of reasoning , supposing that the Bishop design'd to introduce the opinion of * Sabellius the Libyan , desirous to be perverse and contentious , deflected to an opinion that was diametrically opposite to that of Subellius , and as he thought , sharply and nimbly opposed the Bishop's assertions , arguing thus . If the Father begot the Son , he that was begotten hath a beginning of his existence . And from hence it is apparent , that there was a time , when the Son was not . Whence this is a necessary consequence , that he derives his existence from nothing . CHAP. VI. How from this contention there arose a division in the Church ; and how Alexander Bishop of Alexandria deposed Arius and his Complices . ARius having drawn this Conclusion from these new assertions , excited many to that question ; and from this small spark was kindled a great fire . For the mischief having been begun in the Church of Alexandria overran all Aegypt , Libya and the upper Thebaïs ; and at length consumed the rest of the Cities and provinces . Many there were that did patronize Arius's opinion , but more especially Eusebius was a maintainer of it , ( not that Eusebius who was Bishop of Caesarea , but another , who formerly had been Bishop of the Church of Berytus ; but was then surreptitiously crept into the Bishoprick of Nicomedia in Bithynia . ) Alexander hearing and seeing what was done , became highly enraged , and having convened a Council of many Bishops , he degraded Arius and those that embraced his Opinion ; and wrote to the [ Bishops ] of every City , as followeth . The Letter of Alexander [ Bishop ] of Alexandria . To Our well Beloved and Dearest Fellow-Ministers of the Catholick Church in all places , Alexander [ wisheth ] health in the Lord. a Whereas there is one body of the Catholick Church , and 't is commanded in the holy Scriptures that we keep the bond of Peace and Concord , it is requisite that we should Write , and inform one another of what things are done amongst us , to the end , that if one member suffer , or rejoyce , we may either joyntly rejoyce , or suffer together . In our Diocess therefore there are lately started up men that are impious and enemies of Christ , who teach such Apostacy , as any one may judge , and justly term the fore-runner of Antichrist . And this I would most gladly have buried in silence , that the mischief might have been consumed by being included amongst the Apostates only , least haply by its further progress into other places it should have infected the ears of the simple . But because Eusebius now Bishop of Nicomedia , supposing that the affairs of the Church are wholly at his dispose , ( in regard , having deserted the Church of Berytus , he has sordidly coveted that of Nicomedia , and has not been prosecuted by any , ) does Patronize even these Apostates , and has boldly attempted to write Letters up and down in commendation of them , that thereby he might seduce some ignorant persons into this worst and most displeasing Heresie to Christ : I thought it therefore necessary , being sensible of what is written in the Law , to be no longer silent , but to give you all notice , that you might know those that are the Apostates , and likewise the detestable expressions of their heresie , and that if Eusebius write to you , you should give no heed to him . For he , at this time desirous to renew his Pristine Malevolence which seemed to have been silenced [ and forgot ] by length of time , pretends indeed to write Letters on their behalf , but in reality he declares , that he uses his utmost diligence to do this upon his own account . Now these are the names of those which are turn'd Apostates ; Arius , Achillas , Aithales , Carpones , another Arius , Sarmates , Euzoïus , Lucius , Julianus , Menas , Helladius , and Gaius ; Secundus also and Theönas , who were sometimes stiled Bishops . b And these are their Tenets which they have invented and do assert contrary to the authority of Scripture . God , they say , was not always a Father ; but there was a time when God was not a Father . The word of God was not from everlasting , but had his beginning from nothing . For God , who is , made him , who was not , of nothing . Therefore there was a time when he was not : for the Son is a Creature and a Work : neither is he like to the Father as to his Essence , nor is he by nature the genuine Word of the Father , nor his true Wisdom . c But he is one of his Works , and one of his Creatures : and ▪ is only improperly stiled the Word and the Wisedom : d for he himself exists by the proper Word of God , and by the Wisedom that is in God , by which God made all things and him also . Wherefore he is by nature mutable and subject to change , as well as all other rational beings . So that the Word is different , disagreeable , and separate from the Essence of God ; and the Father cannot be declared or set forth by the Son , and e is invisible to him . For the Son does not perfectly and accurately know the Father , neither can he perfectly behold him : for the Son knows not his own Essence , what it is . For our sakes he was made , that God might make use of him , as an instrument , in order to our Creation , nor had he ever existed , had it not pleas'd God to Create us . And when one asked them , if the Word of God could be changed , as the Devil was , they were not afraid to answer , yes certainly he may : for he is of a Nature subject to change , f in that he is begotten and created . We therefore with the Bishops of Aegypt , and g Libya , neer a hundred in number , being met together , have * anathematized Arius , for these his Principles , and for his impudent assertion of them , together with all his adherents . But Eusebius has given them entertainment , endeavouring to mix falshood with truth , and impiety with piety : but he shall not prevail : For truth getteth the victory : and light has no communion with darkness , nor hath Christ any agreement with ●elial . For who ever heard the like ? or what man if he should now hear them would not be amazed thereat , and stop his ears , least the filth of this Doctrine should penetrate and infect them ? What man is he , that when he hears these words of Saint John , In the beginning was the Word , will not condemn those that affirm , there was a time when the Word was not ? Or who is he that , when he hears these words of the Gospel , The only begotten Son , and by him all things were made : will not abominate these men that say , the Son is one of the Creatures . h But how can he be one of those things that were made by him ? Or how can he be termed the Only begotten , who ( according to their sentiments of him ) is reckon'd amongst all the other creatures ? How can he be made of nothing , whenas the Father himself saith , * My heart hath indited a good matter , and † Before the morning I have begotten thee in the womb ? Or how can he be unlike the Father in Essence , whenas he is the † perfect Image , and * the brightness of the Father , and whenas he himself testifieth , ‖ He that hath seen me , hath seen the Father ? Now if the Son be the Word and the Wisedom of the Father , How can there be a time when he was not ? For 't is the same [ absurdity , ] as if they should say , there was a time when God was both without his Word and his Wisedom . How can he be mutable and subject to change ; who says concerning himself , * I am in the Father , and the Father in me , and † I and the Father are one ? He [ spake also ] by the Prophet , ‖ Behold me , for I am the Lord , and am not changed . And though some one may say , that this was spoken in reference to the Father , yet it will be more accommodate , to understand it now to be spoken in relation to the Word : because although he became man , yet was he not changed : but , as the Apostle says , † Jesus Christ the same yesterday and to day , and for ever . But what motive could they have to say , that he was made for us , whenas Paul saith , * For him are all things , and by him are all things ? But concerning their Blasphemy in affirming , that the Son doth not perfectly know the Father , it ought not to be wondred at . For having once resolved to fight against Christ , they despise even the Words of the Lord himself , who says , * As the Father knoweth me , even so know I the Father . If therefore the Father knoweth the Son only in part , it is manifest , that the Son also knoweth the Father in part . But if it be impious to assert this , and if the Father knoweth the Son perfectly , it is perspicuous , that as the Father knoweth his own Word , so doth the Word know his own Father , whose Word he is . By asserting of these things , and explaining the sacred Scriptures we have frequently confuted them ; but they , like Chamaeleons , have again been changed , pertinaciously contending to appropriate to themselves this that is written , † When the impious is arrived at the very extreams of wickedness , he despiseth . There have indeed been many Heresies before these persons , which by their too much audaciousness have fallen into imprudence and folly : But these men , who by all their discourses i attempt nothing less than the subversion of the Divinity of the Word , have to the utmost of their power made those [ preceding ] Heresies to be accounted just , in regard they approach neerer to Antichrist . Wherefore they are expelled out of the Church , and Anathematized . We are really troubled at the destruction of these men , and the rather because they were heretofore instructed in the Doctrine of the Church , but have now renounced it . Yet we do not look upon this as so strange a thing . For the same thing befell * Hymenaeus and Philetus ; and , before them , Judas , who though he had been our Saviour's Disciple , yet was afterwards his betrayer , and an Apostate . Neither have we continued unadvis'd of these very persons : for our Lord hath predicted , † Take heed that no man deceive you : For many shall come in my name saying : I am [ Christ , ] and the time draweth neer , and they shall deceive many . Go ye not therefore after them . And Paul having learned these things from our Saviour , wrote thus , * That in the latter days , some shall depart from the sound faith , giving heed to seducing spirits and doctrines of devils , who detest the truth . Since therefore our Lord and Saviour Jesus Christ hath himself commanded this , and also by his Apostle hath given us intimation concerning these men , we , being ear-witnesses of their impiety , have deservedly anathematized these men , as we said before , and openly declar'd them estranged from the Catholick Church and Faith. Moreover , we have signified thus much to your Piety , ( beloved and dearest Fellow-Ministers ) that if any of them should have the confidence to come to you , you might not entertain them , and that you should not be perswaded [ to believe ] Eusebius , or any one else that shall write to you concerning them . For it is our Duty , as we are Christians , to detest all those that speak or devise any thing against Christ , as the Enemies of God , and the corrupters of Souls , and * not to say to such men so much as God speed , lest we become partakers of their iniquities ( as Saint John hath commanded us . ) Salute the Brethren that are with you , they that are with us salute you . Alexander , having Written such Letters as this to all the Bishops in every City , the mischief grew worse ; those to whom the Contents thereof were communicated , being hereby inflamed with a pertinacious contention . Some were of the same Opinion with , and subscrib'd to the Contents of these Letters ; but others did the contrary . But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent , because Alexander had in his Letters made a reproachfull mention of him in particular . At that time Eusebius was a man of great interest , because the Emperour did then keep his Court at Nicomedia : for Diocletian had not long before built a Pallace there . For this reason therefore many Bishops were very obsequious to Eusebius . And he himself wrote frequently , sometimes to Alexander , [ advising him ] to suppress k the controversie raised [ amongst them ] and to readmit Arius and his Adherents into the Church : at other times [ he wrote ] to the Bishops of every particular City , [ perswading them ] that they should not consent to Alexander . Hence it came to pass that all places were filled with tumult and disturbances . For now a man might have seen not only the Prelates of the Churches in words contending with one another , but the populace also divided , some inclining to one party , some to another . And this matter grew to that height of indignity and insolency , that the Christian Religion became a Ridicule even in the publick Theaters . Those that were at Alexandria did * pertinaciously contend about the chiefest points of the Faith : they also sent Embassies to the Bishops of every particular Province . Likewise , those that were of the other party , were authours of the like stirs and discords . l There were mixed amongst the Arians the Melitians , who not long before had been separated from [ the communion ] of the Church . Now who these Melitians are , we must relate : one Melitius a Bishop of one of the Cities in Egypt , had been deposed by Peter Bishop of Alexandria ( who suffered Martyrdom under Diocletian , ) for several other reasons , but most especially for this , that in the time of Persecution he had denied the Faith and sacrific'd . This person being divested [ of his Bishoprick , ] and having got a great many followers , constituted himself the Ringleader of their Heresie , who in Aegypt are to this day from him called Melitians . Moreover , having no reasonable excuse at all for his separation from the Church , he barely said thus much , that he was injured , he did likewise revile and speak reproachfully of Peter . Peter having suffered Martyrdom in the Persecution , ended his life . But [ Melitius ] withdraws his reproaches [ from Peter ] and casts them first upon Achillas , Peter's successour , and afterwards upon Alexander who succeeded Achillas . During their being engaged in this dissention , Arius's controversie was started ; and Melitius and his Complices became favourers of Arius , joyning with him in a conspiracy against the Bishop . Now those who lookt upon Arius's Opinion as absurd , approved of Alexander's condemnation of Arius , and thought the sentence pass'd against all that favour'd that Heresie was just and equitable . But Eusebius of Nicomedia , and as many as embraced Arius's Opinion , wrote to Alexander that he should abrogate the sentence of Excommunication that had been pronounc't , and readmit the persons Excommunicate into the Church : in regard they asserted nothing that was perverse or impious . Letters from both the disagreeing parties having been after this manner sent to the Bishop of Alexandria , there was a Collection made of these Epistles : Arius Collected those which were written in his own defence , and Alexander those that made against him . Hence those Sects , ( which do abound so numerously in these our days , ) that is , the Arians , Eunomians , and those that derive their denomination from Macedonius , took an occasion of defending their own Tenets . For each of them quote the Epistles of their own party as a sufficient evidence . CHAP. VII . How Constantine the Emperour , griev'd at these disturbances in the Church , sent Hosius a Spaniard to Alexandria , to exhort the Bishop and Arius to a reconciliation . WHen the Emperour had notice of these things , he was greatly perplexed in mind , and looking upon this as his own calamitous concern , without delay he made it his business to extinguish the mischief newly hatch't , directing his Letters to Alexander and Arius by a person of known fidelity , nam'd Hosius , who was Bishop of Corduba a City in Spain ; which man the Emperour had a great love and esteem for . Part of this letter , 't is not unseasonable to insert here ; the whole Letter a is extant in Eusebius's Books concerning the life of Constantine . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , to ALEXANDER and ARIUS . We understand that this was the ground of the present controversie . For when You , Alexander , enquired of your Presbyters , what every particular man's b Opinion was concerning a certain Text of Scripture , or rather concerning a part of a fruitless controversie : and whereas you Arius , inconsiderately vented such sentiments as you ought either not to have conceiv'd at first , or if you had had such conceptions , it had been your duty , to have let them been buried in silence : upon this a dissention has been raised between you , communion is refused : and the most Religious populace rent into two factions , is separated from the harmonious unity of the whole body . Wherefore let both of you , mutually pardoning each other , quietly accept of what your fellow-servant doth reasonably advise you to . But what is that ? it was your duty neither to have asked such questions at first , nor if proposed , to have made any return thereto . For such questions , as no law does necessarily limit or prescribe , but are proposed by the contentiousness of an unprofitable vacancy from business ( although they may be framed to exercise and imploy our natural parts about , yet ) we ought to confine within our own breasts , and not inconsiderately divulge them in publick assemblies , nor unadvisedly commit them to the ears of the vulgar . For what person amongst a thousand is sufficiently qualifi'd either accurately to comprehend the full efficacy and nature of things so sublime and profound , or to explicate them according to their worth and dignity ? Or should any man look upon this to be an easie performance , how small a part of the Vulgar will he induce to be fully perswaded hereof ? Or what man can without danger of falling into gross errours insist upon the accurate discussions of such nice controversies ? In questions therefore of this nature loquacity must be bridled and restrained ; least either through the frailty of our nature ( we being not able to explicate what we proposed , ) or through the slowness of our Auditors understanding what they are taught ( being unable accuratly to apprehend our discourse , ) least [ we say ] from one of these causes the people be reduced to a necessity of Blasphemy or Schisme . Wherefore let an unwary question , and an inconsiderate answer with both of you mutually pardon each other . For this contest is not kindled upon an occasion of any principal or chief commandment of our law : neither have you introduc'd any new Heresie concerning the worship of God. But you both hold one and the same Opinion ; so that [ you may easily close in a ] consent of communion with each other . For whilst you thus pertinaciously contend about trifles and things of no importance , c t is not convenient that so numerous a people of God should be under your care and government , because of your dissention with one another : nor is it only misbecoming , but 't is also judged to be altogether unlawfull . Now that I may advertise your prudence by a smaller instance , I will tell you : you know even the Philosophers themselves , how that they are all united in [ the profession of ] one Sect , whenas notwithstanding they frequently disagree in some part of their assertions ; but although they do sometimes jarre * in the very perfection of knowledge , yet because of the agreement and union of their Sect , they do again close in a mutual consent . Now if it be so [ amongst them , ] it will certainly be much more reasonable that you , who are the Ministers of the most high God , should in like manner be unanimous in the profession of the same Religion . But let us now with more accuracy and greater attention inspect and deliberate upon what has been said : whether it be just and equitable , that because of the trivial , vain , and pertinacious contests between you about words , brethren should be set in array [ as it were ] against brethren ; and that that venerable assembly should upon your account , who contend with one another about things so slight and in no wise necessary , be rent asunder by an impious variance . These [ contests ] are poor and mean , and do become a childish ignorance , rather than agree with [ the gravity ] of Presbyters , and prudent men . Let us of our own accord depart from the tentations of the Devil . Our great God , the Saviour of all men , hath reached forth a light common to all men . By the assistance of whose providence , give us leave , who are his servant that we may successfully finish this our endeavour , that by our exhortation , diligence and earnest admonitions , we may reduce you to an unity of assembly . For in regard , as we have already said , you hold the same faith , and have the same sentiments of our Religion ; and since the commandment of the law doth in all its parts inclose all in general in one consent and purpose of mind : Let not this thing , which has raised a mutual division between you , ( in as much as it appertaineth not to the power and efficacy of Religion in general ) by any means make a separation and a faction amongst you . These things we speak , not to necessitate you to be all of one Opinion concerning this foolish idle controversie , of what sort soever it be . For the pretious value of the assembly may be preserved entire amongst you , and one and the same Communion may be retained , although there be interchangeably amongst you a great diversity of sentiments in things of the smallest import . For we do not all * mean the same in all things , neither is there one disposition or opinion in all of us . Therefore , concerning the Divine Providence , let there be amongst you one faith , one meaning , and one covenant of the Deity . But as for these slender and light questions , which with so much niceness you dispute of and make researches into amongst your selves , although therein you do not all agree in the same opinion , yet 't is your duty , to confine them to your own thoughts , and keep them within the secret repositories of your own minds . Let therefore an unutterable and excellent common friendship , a belief of the truth , the honour of God , and a Religious observance of his Law , remain amongst you firm and immoveable ; return ye to a mutual friendship and charity : restore to the whole body of the people their usual embraces . And be you your selves ( having as it were purifi'd your own souls , ) acquainted again [ and renew your familiarity ] with one another . For friendship is frequently more sweet and pleasing , after the d occasion of the enmity is laid aside , return to a reconciliation again . Restore therefore to us peaceable and serene days , and nights void of sollicitude , that during the residue of our Life we may have the pleasure of the pure light , and the joy of a quiet life reserved for us . Which if [ we shall not obtain ] we must necessarily groan , and be wholly surrounded with tears : nor shall we finish the residue of our Life without great disquietude . For whilst the people of God , ( we mean our fellow servants , ) are rent asunder by this pernitious and indiscreet dissention which they are now involved in , how is it possible for us in future to continue in a sedate temper of mind ? And that you may be sensible of our excessive sorrow for this thing , be attentive [ to what we shall tell you . ] When we lately came to the City of Nicomedia , we had resolv'd forthwith to have made a journey into the East . But while we were hastning towards you , and had performed above half our journey , the news of this affair quite altered our resolution : least we should be necessitated to be a spectator of these things , which we could not endure even to hear . Do you therefore by your unanimity for the time to come , open the way for us into the East , which by your mutual discord you have stopped up . Give us leave with joy speedily to see you , and all the rest of the people , and that with an unanimous consent of praises we may offer up to God due thanks for the publick agreement and liberty . CHAP. VIII . Concerning the Council held at Nicaea a City of Bithynia , and concerning the Faith there published . SUch admirable and prudent advice did the Emperours Letter give them . But the mischievous difference was grown so strong and potent , that neither the Emperours industry , nor the authority of the Person who brought the Letters was able to do any good . For neither Alexander nor Arius were in the least mollifi'd by the Letter : amongst the populace also there was an irreconcileable discord , and a great disturbance . Moreover , before this broke out , there was another distemper in that place , which had caus'd disturbance in the Church , ( to wit ) a disagreement concerning the Feast of Easter ; but this was only in the Eastern parts : where some made it their business to celebrate that Festival after the Jewish manner , others [ in their solemnization thereof ] imitated the rest of the Christians throughout the whole world . But though they differ'd thus concerning the Feast , yet they did not refrain from a mutual Communion . However , they clouded the joy of the Feast by this their dissention . The Emperour therefore seeing the Church disturbed by these two evils , convened a General Council , by his Letters requesting the Bishops from all parts to meet together at Nice a City of Bithynia . Accordingly the Bishops out of divers Provinces and Cities assembled ; concerning whom Eusebius Pamphilus , in his third book of Constantin's Life , writeth thus word for word . The most eminent therefore amongst Gods Ministers of all those Churches which filled all Europe , Libya and Asia , were conven'd . And one sacred Oratory , enlarged as it were by God himself , included at the same time within its walls both Syrians and Cilicians , Phoenicians and Arabians , Palestinians , and Aegyptians also , Thebaeans , Libyans , and those that came out of Mesopotamia . There was also at this Synod a Persian Bishop , neither was the Scythian absent from this Quire. * Pontus also , and Galatia , Pamphilia and Cappadocia , Asia , and Phrygia afforded their most select Divines . Moreover , there appeared here Thracians , and Macedonians , Achaians and Epirots , and such as dwelt far beyond these were nevertheless present . [ Hosius also ] that most fam'd Spaniard , ( together with many of his Countreymen ) was one that sate in this Council . The † Prelate of the Imperial City was absent by reason of his age . But his Presbyters were there , and supplied his place . The Emperour Constantine was the only person of all the Princes since the foundation of the world , who ( after he had platted such a Crown as this by the Bond of Peace ) dedicated it to Christ his Saviour as a divine present and acknowledgment for the Victories he had obtained over his Enemies and Adversaries , having constituted this Synod convened in our days to be a lively representation of that Apostolick Quire. For it is * Written that in the Apostles days there were gathered together devout men out of every nation under heaven , amongst whom were Parthians , Medes , and Elamites , and the inhabitants of Mesopotamia , Judaea and Cappadocia , of Pontus and of Asia , of Phrygia and Pamphilia ; of Aegypt , and of the parts of Libya adjacent to Cyrene : strangers also of Rome , Jews and Proselytes , Cretians and Arabians . This was the only thing wanting , that Meeting [ in the Apostles times ] did not consist of the Ministers of God only . But in this present assembly the number of the Bishops exceeded a three hundred . And the Presbyters that accompanied them , the Deacons , * Acoluthi , and the many other persons were almost innumerable . Of these Ministers of God , some were eminent for their Wisdom and Eloquence ; others for their sober and discreet Lives , others for their patient sufferance [ of hardships , ] and others were adorned with b modesty and a courteous behaviour . Some of them were highly respected by reason of their great age , and others were eminent for their youthfull vigour both of body and mind . Some were newly initiated into the Order of the Ministry . To all these the Emperour commanded a plentifull provision of food to be daily allowed . † Thus much saies Eusebius concerning those there Assembled . When the Emperour had ended his triumphal solemnities for his Victory over Licinius , he himself came also to Nice . The most eminent amongst the Bishops were these two , Paphnutius Bishop of the upper Thebais , and Spyridion Bishop of Cyprus : but for what reason we have made mention of these two particularly , shall in the sequel be declared . There were also present a great many Laïcks , well skilled in Logick , ready to assist each their own party . Now the Patrons of Arius's Opinion were these . Eusebius Bishop of Nicomedia , ( whom we mentioned before , ) Theognis , and Maris : the first was Bishop of Nice , and Maris was Bishop of Chalcedon in Bithynia . Against these Athanasius ( who was then but a Deacon of the Church of Alexandria ) contended vigorously . But Alexander the Bishop had an high esteem for him : upon which account he became the subject of envy , as we shall declare in the sequel . A little before the convention of the Bishops in one place , the Logicians exercised themselves by engaging in some skirmishing disputes with several persons : and when many had been enticed to take a delight in disputing , a Laick , one that was a Contessour , an honest well meaning man , oppos'd these Disputants , and told them thus : that neither Christ nor his Apostles taught us the art of disputing , nor vain subtileness , or fallacies , but a plain c Opinion which is to be guarded by faith and good works . All that stood by , hearing him speak these words , admired him , and approved of what he said : and the Log●cians themselves , having heard this plain and honest declaration of the truth , did in future more patiently acquiesce : and thus was that tumult , which had been raised by disputing , composed . The next day after this all the Bishops were conven'd in one place ; after whom came the Emperour . Who when he came in , stood in the midst of them , and would not take his seat till such time as the Bishops had by bowing of their heads signified to him , that it was their desire he should sit down : so great a respect and reverence had the Emperour for those men . After such a silence was made , as was agreeable to the occasion , the Emperour from his Chair of State began to speak to them in kind perswasive words , exhorting them to unanimity and concord . He also advis'd them to pass by all private animosities . For many of them had brought in accusations against one another : and some of them the day before had presented petitionary Libells to the Emperour . But he , advising them to proceed to the business before them for which they were conven'd , gave command that the Libells should be burnt , adding only this [ maxim ; ] Christ commands him , who desires to obtain forgiveness , to forgive his brother . Therefore , after he had at large discoursed upon Concord and Peace , he referred it to their power and arbitrement with a greater accuracy to make a further inspection into the points of our Religion . It will be very opportune to hear Eusebius's relation of these affairs , in his third book of Constantin's Life . His words there are these : * Many Questions being proposed by both parties , and a great controversie raised even at the first beginning [ of their debate , ] the Emperour heard them all very patiently , and with an intent mind deliberately received their propositions ; by turns he assisted the assertions of both parties , and by degrees reduced them , who pertinaciously opposed each other , to a more sedate temper of mind ; by his gratious speeches to every person , which he spoke in the Greek tongue , ( for he was not unskilled in that Language ) he rendred himself most pleasant , acceptable , and delightfull ; inducing some to be of his Opinion by the force of his Arguments ; wooing others by intreaties ; praising those who spoke well , and exciting all to an accommodation ; at length he reduc'd them all to an unanimity and conformity in Opinion concerning all points that were in debate . So that there was not only an universal agreement about [ the Articles ] of Faith , but also a set time generally acknowledg'd for the celebration of the salutary Feast [ of Easter . ] Moreover , the Decrees ratified by a common consent were engrossed and confirm'd by the subscription of every person . These are Eusebius's own words concerning these things , which he has left us in his Writings : we thought it not unseasonable to make use of them ; and have inserted them into our History , relying upon the testimony of what has been said by him : that in case any should condemn this Council of Nice as erroneous in the [ matters of ] Faith , we might take no notice of them , nor credit d Sabinus the Macedonian , who terms all those that were convened in this Council , idiots and simple persons . For Sabinus ( Bishop of those Macedonians which dwell at Heraclea a City of Thrace ) who made a Collection of the Canons which several Synods of Bishops published , reviles the Bishops of the Council of Nice as being Idiots , and Ignorant fellows , being insensible that he does also at the same time accuse Eusebius himself as an Idiot , who after a most exquisite search into it made a confession of that Faith. Some things he hath designedly omitted : othersome he has depraved and changed : but he has interpreted all passages according to his own sense and design . He does indeed commend Eusebius Pamphilus as a witness worthy to be credited : he does also praise the Emperour for his judgment and skill in the Principles of Christianity , but he complains of the Creed published at the Council of Nice , as being set forth by Idiots and men that understood nothing . And that same mans words , whom he calls a wise and faithfull witness , he voluntarily contemns . For Eusebius testifieth , that of those Ministers of God that were present at the Council of Nice , some were eminent for their prudent Eloquence ; others for their gravity and solidness of life ; and that the Emperour being present reduced them all to an agreement , and made them to be of the same mind and opinion . But of Sabinus ( wheresoever necessity requires ) we shall hereafter make mention . Now the agreement in [ the Articles of ] our Faith e published with loud acclamations , by the great Council of Nice , was this . f We believe in one God , the Father Almighty , Maker of all things visible and invisible : and in one Lord Jesus Christ the Son of God , begotten of the Father , the only begotten , that is of the substance of the Father : God of God and Light of Light , very God of very God : begotten not made ; of the same substance with the Father : by whom all things were made , that are in heaven and in earth : who for the sake of us men , and for our salvation descended , and was incarnate , and was made man , and he suffered and arose again the third day , ascended into the Heavens , he shall come to Judge the quick and the dead : [ We also believe ] in the Holy Ghost . But the holy Catholick and Apostolick Church doth anathematize those that aver , that there was a time when the Son of God was not , and that he was not before he was begotten , and that he was made of nothing , Or that say he was made of another substance or essence , or that he is either created , or convertible , or mutable . This Creed three hundred and eighteen Bishops approved of and embraced : and ( as Eusebius testifies ) being unanimous in their suffrages and sentiments , they subscribed it . There were only g five that refused to allow of it , who misliked the word * Homoousios : these were Eusebius Bishop of Nicomedia , Theognis Bishop of Nice , Maris of Chalcedon , Theonas of Marmarica , and Secundus of Ptolemais . For in regard they asserted , that that is * Consubstantial which is from another either by Partition , or by Derivation , or by Eruption : by Eruption , as the Branch from the Root : by Derivation , as Children from their Parents : by Partition , as two or three pieces of Gold from the whole Mass : but that the Son of God is [ from the Father ] by none of these three ways . Therefore they said , they could not give their assent to this [ draught of ] the Creed . Therefore after a tedious cavil about the term * Homoöusios , they deny'd to subscribe the degradation of Arius . Upon which account the Synod anathematized Arius and all those that were of his opinion , adding this besides , that he should be prohibited from entring into Alexandria . The Emperour also did by his Edict banish Arius , Eusebius , and Theognis . Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells , and assented to the belief of Homoöusios , as we shall declare in the procedure of our History . At the same time Eusebius sirnam'd Pamphilus , Bishop of Caesarea in Palestine ( having made some small Hesitancy in the Synod , and considered with himself whether he might securely admit of this form of Faith , ) at length together with all the rest gave his assent , and subscrib'd : he also sent a Copy of the form of Faith to the people within his Diocess , and explain'd to them the term Homoöusios , lest any one should have an ill opinion of him , because of his Hesitancy : Thus therefore he wrote word for word . It is very probable ( beloved ) that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice , in regard report doth usually outrun an accurate Narrative of the matters Transacted . But [ fearing ] lest by such a bare report the matter might be represented to you otherwise then really it is , we thought it requisite to send to you ; first that form of Faith which we our selves proposed [ to the Council , ] and likewise that other published [ by the Bishops ] who made some additions to ours . That form of Faith drawn up by us , ( which was read in the presence of our most pious Emperour , and appeared to all to be sound and Orthodox , ) runn's thus . As we have receiv'd by tradition from our Predecessours the Bishops , then when we were instructed in the first principles of the Faith , and received Baptism ; as we have learnt from the divine Scriptures , and as ( during our continuance in the Presbytership , and also since we have been intrusted with a Bishoprick ) we have believed and taught , so we also now believe , and do make a publick declaration to you of our Faith : which is this . We believe in one God , the Father Almighty , maker of all things visible and invisible ; and in one Lord Jesus Christ , the Word of God , God of God , Light of Light , Life of Life , the only begotten Son , the first born of every creature , begotten of God the Father before all worlds ; by whom also all things were made : who for our salvation was incarnate , and conversed amongst men : who suffer'd , and rose again the third day , he ascended unto the Father , and shall come again in Glory to Judge the quick and the dead . We also believe in one Holy Ghost : We believe that each of these [ Persons ] is , and doth subsist : that the Father is truely the Father , the Son really the Son , and the Holy Ghost really the Holy Ghost : as our Lord also , when he sent his Disciples out to Preach , said . * Go ye , and teach all nations , baptizing them in the name of the Father , and of the Son , and of the Holy Ghost . Concerning which [ Articles ] we do aver , that we thus maintain and hold them , that these are our sentiments of them , that this was our Opinion formerly , that this Opinion we will till death retain , that we will persevere in this belief , and anathematize every impious Heresie . We call God Almighty , and Jesus Christ our Lord to witness , that these were sincerely and heartily our sentiments , ever since we were capable of knowing our selves , and that we do now think and speak what is most true : and we are ready to demonstrate to you , by most infallible proofs , and to perswade you , that both in times past we thus believ'd , and likewise thus Preached . When this Creed was propos'd by us , there was no body that could oppose it . Moreover , our most pious Emperour , did himself first attest its truth : he protested that he himself was of the same Opinion , and exhorted all to assent to , and subscribe these very Articles , and unanimously to agree [ in the profession ] of them ; h this one only word Homoöusios being inserted ; which term the Emperour himself thus explained , saying , he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body , and therefore that the Son had not his subsistance from the Father either by Division , or Abscission . For it is impossible [ said he ] that an immaterial intellectual and incorporeal nature , should be subject to any corporeal affection : but our sentiments of such things must be expressed in divine and mysterious terms . Thus did our most wise and pious Emperour Philosophize . But the Bishops upon the occasion of adding this word Homoöusios drew up this form [ of the Creed i . ] The Creed . We believe in one God , the Father Almighty , maker of all things visible and invisible : and in one Lord Jesus Christ , the Son of God , the only begotten of the Father , ( that is ) of the substance of the Father ; God of God , Light of Light , very God of very God ; begotten not made : of the same substance with the Father ; by whom all things were made , that are in heaven and that are in earth . Who for us men , and for our salvation descended , and was incarnate , was made man , suffered , and rose again the third day : he ascended into heaven . He shall come to judge the quick and the dead . [ We also believe ] in the Holy Ghost . But those who hold , that there was a time when he was not , or that he was not , before he was begotten , or that he was made of nothing , and those that affirm he is of any other substance or essence , or that the Son of God is created , or convertible , or obnoxious to change , [ all such ] God's Holy Catholick and Apostolick Church doth anathematize . When this form of Faith was appointed by the Bishops , we did not inconsiderately omit making an enquiry , what their meaning was of those terms , of the substance of the Father , and of the same substance with the Father . Hence therefore arose several Questions and Answers ; and the true import of those words was with great accuracy examined . And it was acknowledged by them , that these words , To be of the substance , did only signifie thus much , that the Son is of the Father , but not as a part of the Father . It seem'd to us altogether reasonable and safe to give our assent to this meaning of this sacred Doctrine , which asserteth , that the Son is of the Father , but is not a part of his substance . Wherefore we our selves also gave our assent to this import [ of those words ; ] nor do we reject the terme Homoöusios , having peace before our eyes as the marke at which we aime , and [ being cautious ] lest we should fall from a right apprehension [ of the Faith ] For the same reasons also we have admitted of these words , begotten not made . For made , said they , is a common term attributed to all other creatures which were made by the Son ; of whom the Son hath no resemblance . Wherefore he is no creature , like to those , which were created by him : but he is of a far more excellent substance then any creature ▪ which substance , as the sacred Oracles do instruct us , is begotten of the Father , but by such a manner of Generation as is ineffable , and inexpressible by any created Being . Thus also this proposition , that the Son is of the same substance with the Father , was discussed , to wit , that this is not [ to be understood ] according to the manner of bodies , nor [ in a sense ] agreeable to mortal Creatures . For this [ Consubstantiality ] cannot [ be ] either by Division of the Substance , or by Abscision , or Mutation of the Paternal Essence and Power . For all these things are inconsistent with the uncreated nature of the Father . But this [ proposition ] to be of the same substance with the Father doth expresly represent to us no more than this , viz. that the Son of God hath no community with , or resemblance to , created Beings ; but that in every respect he is like to the Father onely , who hath begotten him ; and that he does exist of no other substance or essence , but of the Father . To this [ Opinion ] therefore thus explain'd we thought good to give our assent : more especially , because we also knew that some of the Ancient Learned and eminent Bishops , and Writers ▪ have made use of this term Homoöusios , in their explications of the Divinity of the Father and of the Son. Thus much therefore we have said concerning the Creed published [ at Nice , ] to which we all agreed ▪ not inconsiderately and without examination , but according to the senses given , k which were discussed in the presence of our most pious Emperour , and for the forementioned reasons , received with an unanimous consent . Moreover , as concerning the * Anathematism published by the Fathers after the Creed , we judged it not in the least troublesome , in regard it does prohibit the use of terms that occur not in the Scriptures , from the use of which terms came almost all the confusion and disturbance that hath been raised in the Church . Since therefore , no part of the Scripture given by divine inspiration hath made use of these terms , to wit , of things which exist not , and there was a time when he was not : it seem'd disagreeable to reason that these [ assertions ] should be either mentioned , or taught . To this good and sound Opinion we also have assented , in as much as in former times we have never made use of such expressions . These things ( beloved ) we thought requisite to send to you , that we might most apparently evidence to you the considerateness as well of our examination and researches [ into all points , ] as of our assent : and [ that you might also know ] with what good reason we did at first make a resistance even to the last houre , as long as some things written in a manner different from what they should have been , offended us : but at length without further contention we embraced those points which were not offensive , when after a candid enquiry into the import of the terms we found them to be agreeable with what we our selves had made confession of , in that form of the Creed we at first proposed . Thus wrote Eusebius Pamphilus to Cesarea in Palestine . Also , by the common consent and approbation of the Council , this following Synodicall Epistle was written to the Church of Alexandria , and to the inhabitants of Aegypt , Libya , and Pentapolis . CHAP. IX . The Epistle of the Synod , concerning those matters determined by it , and how Arius was degraded , together with them that embraced his sentiments . TO the Holy ( by the Grace of God ) and great Church of the Alexandrians , and to our beloved brethren the inhabitants of Aegypt , Libya , and Pentapolis ; The Bishops Assembled at Nice , who fill up that great and holy Synod , send Greeting in the Lord. For as much as by the Grace of God , and [ the Summons ] of the most pious Emperour Constantine ( who hath call'd us together out of diverse Cities and Provinces , ) a great and holy Synod has been convened at Nice , it seem'd altogether necessary , that a Letter should be written to you in the name of the sacred Synod ; whence you might understand what things were there propos'd , and what taken into examination , as also what were Decreed and established . First of all therefore , the impiety and iniquity of Arius and his complices was inquired into in the presence of the most pious Emperour Constantine : and the Councils determination ( which was confirmed by the suffrages of all ) was , that his impious Opinion , and execrable terms and names should be anathematized , which [ terms and names ] he blasphemously used , a affirming that the Son of God had his Being of nothing , and that there was a time when he was not ; as also saying , that the Son of God had à freedom of will , [ whereby he was ] capable either of vertue or vice : and calls him a Credture , and a Work. All these [ Tenets ] the holy Synod hath anathematized , not enduring so much as patiently to hear this impious opinion , or rather madness , and these blasphemous expressions . But what issue the proceedings against him are arrived at , you have either heard already , or will hear ; lest we should seem to insult over a man who hath receiv'd a condign recompence for his own wickedness . But his impiety was grown so prevalent , that he drew into the same pit of perdition [ with himself ] Theonas Bishop of Marmarica , and Secundus Bishop of P●olemaïs ▪ For the same sentence [ that had been given against him ] was pronounced against them . But after the Grace of God had delivered us from that mischievous Opinion and from impiety and blasphemy , and from those persons who were so audacious as to make divisions and [ sow ] discord amongst a people heretofore peaceable ; there yet remain'd the perverse stubborness of Melitius , and those that had been by him admitted into sacred Orders : and we now relate to you ( beloved brethren ) the judgment of the Synod concerning this particular . It pleas'd therefore the Synod ( which dealt more kindly with Melitius ; for in the b strictest sense and rigour of the law he did not deserve the least favour ) that he should continue in his City , but have no jurisdiction , neither to Ordain , or to * propose the names of those that were to be Ordained , or to appear in any Village , or City upon this pretence : but that he should barely enjoy his appellation and title only . And as for c those that had been Ordain'd by him to any function , being confirm'd by a d more sacred Ordination , they should afterwards be admitted into Communion , and upon this condition they may continue possest of their preferment and function , but yet they are to acknowledge themselves always inferiour to all those that had been approved of in every Diocess and Church , who had been e Ordained before by our dearest colleague in the sacred Function , Alexander . So that besides , they shall have no power f to propose , or nominate whom they please , or to act in any thing at all without the knowledge and consent of some Catholick g Bishop , who is one of Alexanders suffragans . But those that by the grace of God and your prayers have not been found [ engaged ] in any Schism , but have continued in the Catholick Church blameless ; let such have power to nominate and elect those that are worthy of the sacred Function , and act in all things according to the established Law and Sanctions of the Church . And if it shall happen that some of those who now hold Ecclesiastick preferments , die , then let those that are newly admitted and receiv'd [ into the Church ] be prefer'd to the dignities of the deceased ▪ h provided that they shall appear worthy , and that the people shall freely elect them , provided also that the Bishop of Alexandria doth by his suffrage ratifie and confirm [ the peoples Election . ] This same Priviledge is also granted to all . But concerning Melitius in particular we otherwise Decree , that ( because of his former irregularity , rashness , and giddiness of disposition , ) no jurisdiction or authority shall be allowed him , he being a man able to revive the same disturbances that were before . These things are such as most especially and particularly relate to Aegypt , and [ concern ] the most holy Church of Alexandria . But if there shall be any other Canon or Decree made ; being our Lord , and our most Reverent fellow Minister and Brother Alexander is present , he at his arrival will give you a more particular account , in regard he is the Authour of , and conscious to , what ever is done . We also send you the good news concerning the unanimous consent of all in reference to the celebration of the most solemn Feast of Easter ; for this difference also hath been made up by the assistance of your prayers ; so that all the brethren in the East , who formerly celebrated this Festival at the same time the Jews did , will in future conform to the Romans and to us , and to all who have of old observed our manner of celebrating Easter . Do you therefore ( rejoycing at the good success of affairs , and at the unanimous Peace and Concord [ amongst all men , ] and also because all Heresie is wholly extirpated , ) with a greater honour , and more ardent love receive our Fellow Minister ( but your Bishop ) Alexander , whose presence here hath greatly rejoyced us , and who in this his infirm age hath endured so great labours , that Peace might be restored amongst you . Pray for us all that those good determinations which are made , may remain firm and inviolable , through Almighty God , and our Lord Jesus Christ , together with the holy Ghost ; to whom be glory for ever , Amen . In this Synodical Epistle 't is apparent , that the Nicene Fathers did not only anathematize Arius and his followers , but the very terms of his Opinion also : and that ( in regard they had amongst themselves agree'd concerning the celebration of Easter , ) they received into Communion i the Arch-Heretick Melitius , allowing him indeed the liberty of retaining the dignity of a Bishop ; but they deprived him of the power of doing any thing as a Bishop . And upon this account I suppose it is , that the Melitians in Aegypt are to this day separated from the Church , because the Synod took away all [ Episcopal ] power from Melitius . Moreover , you must know , that Arius wrote a book concerning his own Opinion , which he intitled Thalia . The stile of the book [ and the Doctrine contained in it ] was loose and dissolute , much resembling the Songs k or Verses of * Sotades . This piece of his also the Synod did at the same time condemn . Nor was the Synod only sollicitous about writing Letters concerning the Peace restored [ to the Church : ] but the Emperour Constantine also [ signified the same ] by his own Letters , who wrote to the Church of Alexandria as followeth . The Emperours Letter . Constantinus Augustus , to the Catholick Church of Alexandria . God save you beloved Brethren . We have receiv'd the greatest blessing from the divine Providence , that being released from all Errrour , We can now embrace and profess one and the same Faith. The Devil hath no longer a dominion over us : for all the Machinations he design'd against us are now totally destroyed . The bright lustre of truth has ( according to the commandment of God ) defeated those dissentions , those Schismes , those Tumults , and ( if I may so term them ) those fatal poysons of discord . We therefore do all adore one God in Name , and we believe that he is . Moreover , that this might be effected , by the admonition of God we conven'd a great many Bishops at the City of Nice : together with whom we our selves , one of your number , who rejoyce exceedingly in that we are your fellow-servant , undertook the disquisition of the truth . We did therefore enquire into and accurately discuss all things , which seem'd to yield the least occasion of ambiguity , or dissention . And ( may the divine Majesty pardon us ! ) how great and horrid Blasphemies have some indecently uttered concerning our * Great Saviour , concerning our Hope and Life , speaking and openly professing that they believe things contrary to the divinely inspired Scriptures , and to the sacred Faith ? Whenas therefore three hundred Bishops and upwards , admirable both for their moderation and acuteness of understanding , had unanimously confirmed one and the same Faith , ( which , according to the verity and accurate disquisition of the Divine Law , can only be the Faith ) Arius , vanquished by a diabolical force , was found to be the only person , who with an impious mind disseminated this mischief , first amongst you , and afterwards amongst others . Let us therefore embrace that Opinion , which Almighty God hath delivered . Let us return to our beloved brethren , from whom this impudent servant of the Devil hath separated us . Let us with all diligence imaginable hasten to the common body , and to our own natural members . For this doth well become your prudence , Faith , and Sanctity , that since his Error ( who has been evidently prov'd to be an Enemy of the Truth ) is confuted , you should return to the Divine Grace . For that which was approv'd of by three hundred Bishops , can be [ judged ] nothing else but the determination of God ; especially , since the holy Ghost , residing in the minds of such great and worthy personages , hath disclosed to them the will of God. Wherefore let none of you continue dubious , let none of you make delays : but do you all with great alacrity return to the right way ▪ that when we come to you , which shall be as soon as possible , we may together with you return due thanks to God who inspects all things , because , having revealed the pure Faith , he hath restored you that mutual love which was the subject of all mens prayers . God preserve you , beloved Brethren . Thus wrote the Emperour to the people of Alexandria , demonstrating to them that the determination of the Faith was not imprudently , or unadvisedly made ; but that it was dictated with a great deal of disquisition and diligent examination : nor [ does he say ] that some things were spoken [ in that Council , ] and others passed over in silence : but that all that was fitting to be said in confirmation of the opinion , was produced and urged : and that the controversie was not inconsiderately determined , but was with great accuracy first discussed . In so much that , all things whatever , which seemed to produce matter of ambiguity or dissention , were wholly removed and destroyed . In short , he terms the determination of all those there assembled , the will of God , and does confidently aver that the unanimity of so many and such eminent Prelates was procured by the holy Ghost . But Sabinus , the Ring-leader of the Macedonian Heresie , does wittingly and on set purpose oppose their [ authorities : ] and Stiles the Fathers there assembled Idiots and men of no knowledge ; and he does in all appearance asperse even Eusebius Caesariensis with [ the imputation of ] ignorance : but he does not in the least consider with himself , that , although those convened in that Synod were Idiots , yet in regard they were illuminated by God , and the Grace of the holy Ghost , they could in no wise err from the Truth . But let us hear , what the Emperour , by another Letter which he sent to all the Bishops every where ▪ and to the people , Decreed against Arius ▪ and those that embraced his Opinion . Another Letter of Constantines . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to the Bishops and People . l In as much as Arius has followed the Practices of wicked and profane persons , 't is but just that he should undergo the same ignominy with them . Therefore , as Porphyrius , that Enemy of true Piety , found a just recompence for composing impious Volumes against Religion , and such a recompence as has rendred him ignominious to posterity , covered him with infamy and many reproaches , and his impious writings have been utterly destroyed : so it also now seemes reasonable to term Arius and those that embrace his Opinion Porphyrians , that they may derive their denomination from him , whose morals they have so exactly imitated . Moreover , if any book written by Arius shall be found extant , we do hereby Order , that it be immediately burnt : that by this means not only his wicked Doctrine may be wholly destroyed , but also that there might not be left to posterity the least monument of him . This also we declare , that if any person shall be found to have concealed a book compiled by Arius , and shall not immediately produce the said book and burn it , his punishment shall be death . For immediately upon his being found guilty of this fact , he shall undergo a capital punishment . God preserve you . Another Letter . Constantinus Augustus , to the Churches . Having sufficiently experienced , by the flourishing posture of the publick affairs , how great the benignity of the divine power has been towards us ; we judged it our chiefest concern and aim [ to labour ] for the Preservation of one Faith , a sincere charity , and one universally acknowledged Religion towards Almighty God amongst the most blessed Congregations of the Catholik Church . But since this could not be otherwise firmly constituted and established , unless all , or at least the greatest part of the Bishops were conven'd in one place , and every particular that concerns the most sacred Religion were by them first discussed : upon this account , when as many of the Clergy , as could possibly be got together , were assembled , and we also , as one of you , were present with them ( for we will not deny , what we account our greatest glory , that we are your fellow servant ) all things were sufficiently discussed so long , untill a determination acceptable to God the Inspector of all things , was published in order to an universal agreement and union : so that there is now no place left for dissention , or controversie about [ matters ] of Faith. Where also , after a disquisition made concerning the most Holy day of Easter , it was by a general consent concluded to be the best course , for all men in all places to celebrate that Festival upon one and the same day . For what can be more comely and commendable , or what more grave and decent , then that this Festival , from which we have received the hopes of immortality , should be unerringly kept by all men in one and the same order , and in a manner apparently and expresly agreeable ? And in the first place , all men lookt upon it as an unworthy thing and misbecoming the dignity of that most sacred Festival , to follow the Jewish usage in the celebration thereof . For the Jews , persons who have defiled themselves with a most abominable sin , are deservedly impure and blind as to their understandings . Having therefore rejected their usage , we may by a more certain and infallible order propagate that day to future ages for the completion of this solemnity , which we have kept from the first day of the passion even to this present time . Let us then have nothing in common with that most hostile multitude of the Jews . We have received another way from our Saviour . For there is proposed to us a lawful and decent leading to our most sacred Religion . Let us therefore ( dearest Brethren ) with one accord constantly persist in this course , and * withdraw our selves from that most adverse Society and their consciousness . For it is really most absurd for them to make their bragges , that we are not capable of our selves , without their instruction to observe these things . But of what are they able to pass a right judgment , who after that parricide of theirs , the murther of our Lord , were struck with madness , and are led , not by the conduct of reason , but by an ungovernable * impetus , whithersoever their innate rage shall drive them ? Hence therefore it is that even in this particular they discern not the Truth , m but always wandring at the greatest distance from a decent and agreeable amendment , they celebrate Easter twice within the space of one and the same year . What reason have we therefore to follow these men , who , it is acknowledged , are distempered with an abominable Errour ? We must never endure the keeping of two Easters in one year . But although what we have said were not sufficient , yet nevertheless , it behooves your prudence to make it your greatest care , and the matter of your constant prayers , that the purity of your souls should not in the likeness of any thing seem to be joyned or mixed with the usages of most wicked men . Besides , this is to be considered , that it is a most impious thing , that there should be any disagreement in a matter of so great concern , and in such a solemnity of Religion . For our Saviour left us but one day [ to be celebrated in commemoration ] of our Redemption , that is the day of his most sacred Passion : and he also desired that his Catholick Church should be one . The members of which Church ( although they are much dispersed in divers places , yet nevertheless ) are cherished by one spirit , that is , by the will of God. Let the prudence of your sanctity consider , how grievous and undecent a thing it is , that on the self same daies some should keep strict Fasts , and others celebrate Feasts : and that on the days after Easter , some should be conversant in feastings and a vacantness from labours , and others devote themselves to set Fasts . Wherefore it pleased divine Providence that these things should be seasonably redressed , and reduced to one and the same form , as we suppose you are all sensible . Since therefore it was expedient to make such an emendation in this point , as that we might not seem to hold the least Communion with those Parricides , and Murderers of of our Lord , the Jews : and since this is the most decent and becoming order , which all the Churches of the Western , Southern and Northern parts of the world , and also some in the Eastern parts do observe : for these reasons all persons have at present judged it good and expedient ; ( and we our selves also promised that it would not be ungratefull to your wisdom , ) that that which with such an universal unanimity is observed in the City of Rome , and all over Italy and Africa , throughout all Aegypt , Spain , France , Brittain , Libya ; over all Greece , and the Provinces of Asia and Pontus , and throughout Cilicia , would also be most willingly received and embraced by you . Let this also be seriously considered , that not only the number of the Churches in the forementioned places is far the greater ; but also that it is most just and equal that all mens wills should universally concur in that which strict reason seems to require , and which has no Communion with the perjury of the Jews . But , that we may speak more summarily and briefly , it was by a general consent agreed that the most sacred Festival of Easter should be solemniz'd upon one and the same day . For it is undecent that there should be any diversity in so great and holy a solemnity : and it is far better to adhere to that Opinion , in which there is no mixture of strange and absurd errour and impiety . Since therefore these things are thus ordered , do you with joy receive this celestial and truly divine Commandment . For whatsoever is transacted [ and determined ] in the sacred assemblies of the Bishops , must be attributed to the Divine will. Wherefore , when you have imparted to all our beloved brethren what has been prescribed , it is your duty to embrace , and establish the forementioned rule and observation of the most holy day : that when we shall come into the presence of your love ( which we were long since desirous of , ) we may celebrate the sacred Festival with you , on one and the same day : and that we may rejoyce together with you for all things , beholding the cruelty of the Devil totally removed by the divine power and our endeavours ; whilst your Faith , Peace , and Concord does every where flourish . God preserve you , Beloved Brethren . n Another Letter to Eusebius . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to Eusebius . We really believe and are absolutely perswaded ( Dearest Brother ) that , in regard an impious desire and tyrannick violence hath persecuted the servants of God our Saviour even to this present time , the edifices of all Churches , have either by neglect gone to ruine , or through fear of the imminent dangerousness [ of the times ] have been adorned with less of stateliness . But now , since Liberty is restored , and that Serpent , o that Persecutor Licinius , is by Almighty God's Providence and our instrumental endeavours forced out of the Administration of publick Affairs , we suppose that the divine power hath been sufficiently manifested to all men : and that all who either through fear or unbelief have fallen into any sins , p having now acknowledged the only true God , will in future return to the true and right course of life . Do you therefore remind as well all [ persons belonging to ] the Churches over which you preside , as also all other Bishops presiding in other places , together with the Presbyters and Deacons , whom you know , that they use their utmost diligence about the structures of the Churches ; either about repairing those that are still standing , or about inlarging others , or in building new ones , wheresoever it shall be found requisite . And you your self , and the rest by your mediation may ask necessaries [ for that work ] both from our Presidents of the Provinces , and also from the q Office of the Praetorian Prefecture . For they are already impowred by our Rescripts to be diligently observant about all your Holinesses Orders . God preserve you , Beloved Brother . Thus wrote the Emperour to the Bishops throughout every particular Province , concerning the building of the Churches : But what he wrote to Eusebius of Palestine about providing [ some Copies of ] the sacred Scriptures we may easily collect from these his Letters . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to Eusebius Bishop of Caesarea . By the assistance of God our Saviours Providence , so great a multitude of men have joyned themselves to the most Holy Church in that City which bears our * Name ; that [ Christianity seems ] to have made its greatest progress and increase there . r It seems therefore very requisite that there should be more Churches erected in that City . Wherefore do you with the greatest alacrity admit of what we have Decreed . We thought fit to signifie this to your prudence , that you should order fifty Copies of the sacred Scriptures ( the provision and use whereof you know to be most necessary for the instruction of the Church , ) to be written on well prepared parchment by artificial Transcribers of Books , most skilfull in the Art of accurate and fair Writing ; which [ Copies ] must be very legible , and easily portable in order to their being used . Moreover , Letters are dispatch't away from our clemency to the s Rationalist of the Dioecesis to take care for provision of all things necessary towards the preparing of the said Copies . Let it therefore be the imployment of your care to see that the foresaid Copies be provided as soon as may be . You are also impowr'd by this our letter to make use of two publick carriages for their conveyance . For by this meanes those which are fairest Transcribed may be easiest convey'd even to our sight , to wit , if one of the Deacons of your Church be imployed in the performances hereof . Who when he comes to us , shall experience our liberality . God preserve you Dear Brother . Another Letter to Macarius . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to Macarius Bishop of Jerusalem . So great is our Saviours love and favour that no Rhetorick seems sufficient to set forth a declaration of the present miracle . For , that the * Monument of his most holy passion , long since hid underneath the earth , should lie conceal'd for so many years space , till such time as , by the t slaughter of the common Enemy , it should gloriously appear to his servants now set at liberty , [ is a matter which ] does really surmount all admiration . For if all those persons that throughout the whole world are accounted wise should be convened in one and the same place with a design to speak something according to the worthiness of this matter , they would not be able after their utmost endeavours to attain to [ an explication of ] the least part thereof . For the * authority and greatness of this miracle doth as far transcend every nature capable of humane reason , as things that are celestial do exceed those that are humane . Wherefore this is always our chief and only aim , that as the authority of the truth doth daily demonstrate it self by new miracles , so the minds of us all should with all modesty and unanimous alacrity become more careful and diligent about an observation of the divine Law. Which in regard we judge to be manifestly apparent to all men , our desire is you should most especially be perswaded of this , that it is altogether our chiefest care , that that sacred place ( which by Gods command we have unburthened of that most detestable u accession of the Idol , as it were of a ponderous and heavy weight ; which [ place ] was by Gods determination made holy from the beginning , but was afterwards demonstrated to be more holy , out of which he hath brought to light the certainty of our Saviour's passion ) should be beautified and adorned with magnificent and stately structures . Wherefore it does well become your prudence so to order the matter , and to make such a provision of materials necessary for this work , that not only the Temple it self may in stateliness excel all others in what place soever , but also that the other parts of it be made such , as that all the beautifullest structures in every City , may be acknowledged far inferiour to this fabrick . And as concerning the workmanship and exquisite beauty of the walls , we would have you know that we have committed the care thereof to our friend † Dracilianus , Deputy to the most excellent the Prefects of the Praetorium , and to the President of the Province . For our piety has taken order , that artificers and workmen , and whatever else they may be informed from your Prudence to be necessary for the structure , shall by their care be forthwith sent . But concerning the Pillars or Marbles , ( and whatever you your self on sight of the x Model [ of the building ] shall judge to be more rich and useful , ) make it your business to inform us by writing : that when we shall understand from your Letter , how many and what manner of materials you stand in need of , they may be convey'd to you from all parts . For it is but reasonable that that most admirable place of the whole world should be beautifi'd according to its dignity and worth . We desire to know of you , whether you think good to have the inner roof of the Church y arched , or made of any other sort of work . For if it be arched , it may also be guilded with gold . It remains therefore , that your holiness inform as soon as may be the forementioned Judges , how many Workmen , and Artificers , and what money for expences you shall want . And be you careful to return Us a speedy account , not only concerning the Marbles , and Pillars , but also concerning the arched roof ( if you shall judge that to be the more beautiful work . ) Dearest Brother , God preserve you . The Emperour wrote several other Epistles in a more florid stile like Orations , against Arius , and those that embraced his Opinion , and caused them to be z published in every City ; in which Epistles he represents [ Arius ] to be an infamous person , and rebukes him sharply in an Ironical manner . Moreover , He wrote to the a Nicomedians , against Eusebius and Theognis : wherein he severely reprehends Eusebius's wickedness , not only for his Arianism , but also because , having formerly been a favourer of the Tyrants party , he had been a Traitor against [ Him and ] his affairs . He therefore advises them to elect another Bishop in his stead . But I thought it superfluous to insert his Letters concerning these matters here , because they are long . They that are desirous [ to inspect them ] may easily find them out , and read them over . Thus much concerning these things . CHAP. X. That the Emperour summoned to the Synod Acesius also , a Bishop of the Novatian Heresie . THis great diligence and industry of the Emperour moves me to make mention of another thing , wherein his mind is declared , and how careful and solicitous he was to procure Peace . For , consulting the concord and agreement of the Churches , He a summoned Acesius , a Bishop of the Novatian Heresie , to appear at the Council . When the Synod had drawn up a form of the Creed , and subscribed it , the Emperour enquir'd of Acesius , whether he would also give his assent to these Articles of the Creed , and also to the determination about the Festival of Easter . He replied , O Emperour , the Synod has determined no new thing : for anciently even from the [ Churches ] original , and the Apostolick times , I have in this same manner received by tradition both this form of Faith , and also this time [ for the observation ] of the Feast of Easter . When therefore the Emperour demanded of him again , what then should induce you to be a separatist from the communion [ of the Church ? ] he related what was done under Decius in the time of the Persecution , and recited the strictness of that severe Canon , [ 'to wit , ] that those who after Baptism had committed any such sin , as the sacred Scriptures terms a mortal sin , ought not to be admitted to a participation of the sacred Mysteries : they were indeed to be exhorted to repentance , but ought not to entertain any hopes of remission from the Priests , but from God , who only is able , and has power to forgive sins . When Acesius had spoken thus , the Emperour repli'd , O Acesius , set a Ladder , and do you alone climb up to heaven . This story neither Eusebius Pamphilus , nor any other Author has mentioned . But I had it from a person that was in no wise a lier , one who was very aged , and related what he had seen transacted in the Council . Whence I conjecture , that the same accident besell those who have omitted the mention hereof , which happens to many other Writers of History . For they usually pass over many things , either because they are ill affected towards some , or have a desire to gratifie others . Thus much concerning Acesius . CHAP. XI . Concerning Paphnutius the Bishop . NOw because we have promised before , to make mention of Paphnutius and Spyridon , it will be seasonable to speak of them here . Paphnutius therefore was Bishop of one of the Cities in the upper Thebaïs : he was a person so pious , that wonderful miracles were wrought by him . In the time of the Persecution one of his eyes had been cut out : The Emperour had an high esteem for the man , and frequently sent for him to the Pallace , and kissed [ the place of ] that eye which had been dug out . So great a piety and reverence was there in the Emperour Constantine . Let this therefore be one thing said by us concerning Paphnutius . This other ( which was done by his advice for the utility and advantage of the Church , and the grace and ornament of the Clergy , ) I will now relate . The Bishops had a design to introduce a new Law into the Church , to wit , that those who were in holy Orders , I mean the Bishops , Presbyters , and Deacons , a should abstain from lying with those wives which they had married during the time they were Laïcks . And when a proposition was made to consult hereof , Paphnutius b rose up in the midst of the assembly of Bishops , and cried out with a great deal of earnestness , that such an heavy yoak ought not to be imposed upon those persons that were in sacred Orders , saying , that marriage was honourable , and the bed undefil'd ; [ so that they ought to be careful ] least they should rather incommode the Church , by their overmuch severity . For all men [ said he ] cannot bear the practise of so strict and severe a continencie , nor is it likely that the chastity of every one of their wives should be preserved . ( The husbands keeping company with his lawful wife he termed chastity . ) It was sufficient [ said he , ] that they who had entred themselves into the function of the Clergy before they were married , should afterwards ( according to the ancient tradition of the Church ) abstain from entring into a state of Matrimony : but that no person ought to be separated from his wife , whom he had heretofore married , [ to wit , ] whilst he was a Laick . Thus he spake , though he was a man , who had not experienced what marriage was , and ( as I may truly aver ) never knew a woman , for from his childhood he had been educated in a * place where the strictest exercises of virtue and abstinence were constantly practised , and was eminently famous above all men for his singular continencie . All the whole assembly of the Clergy were perswaded to yield their assent , to what Paphnutius said ; wherefore they silenc'd all further debate concerning this point , and left it to every mans arbitrement whether he would [ or would not ] abstain from keeping company with his wife . And thus much concerning Paphnutius . CHAP. XII . Concerning Spyridon Bishop of the Cyprians . NOw [ we come to speak ] of Spyridon : so great a sanctity was in this person whilest yet a Shepherd , that he was thought worthy to be made a Pastor of men . He had obtained the Bishoprick of a City in Cyprus call'd ▪ Trimithuntis : but by reason of his singular humility he fed sheep during his being a Bishop . There are many things related of this man : but I will only record one or two , that I may not seem to wander from my subject . One time about midnight , theeves entred his sheepfold privately , and attempted to take away the sheep . But God who protected the shepherd , preserv'd his sheep also : for the theeves were by an invisible power fast bound to the ●oulds . The morning being now come , he went to his sheep , where finding the men bound with their hands behind them , he perceiv'd what had happened . And after he had prayed , he loosed the theeves , admonishing and exhorting them earnestly , to endeavour the procuring of a livelyhood by honest Labours , and not by such unjust rapine : He also gave them a Ram and dismist them with this facetious saying , least , says he , you might seem to have watched all night in vain . This is one of Spyridons Miracles . Another was of this sort . He had a daughter , a Virgin , indued with her fathers piety , her name Irene . A person well known to her , entrusted her with the keeping of an ornament that was of great value . The maid , that she might with greater safety keep what was deposited with her , hid it in the earth : and within a short time died . Soon after that , he who had committed this thing to her care , came [ to demand it . ] Not finding the Virgin , he involves her Father [ in that concern , ] sometimes accusing , another while entreating him . The old man , looking upon the persons loss who had entrusted his daughter as his own misfortune , went to his daughters grave , and did there begg of God , that he would shew him the promised resurrection before the time . And his hope was not frustrated . For the Virgin immediately revives , and appears to her father , and having shew'd him the place where she had hid the ornament , immediately departed . Such persons as these were during the reign of Constantine the Emperour eminent in the Church . These things I both heard from several Cyprians ; and also read them in a book of Rufinus a Presbyter , written in Latine , out of which I have not only collected what has here been said , but also some other things which shall a little after this be declared . CHAP. XIII . Concerning Eutychianus the Monk. I Have also heard of Eutychianus , a pious man , who flourished at the same time : who although he was one of the Novatian Church , yet was admired for works of the same nature with those [ we have mentioned . ] I will sincerely confess who it was that gave me this account of him : nor will I conceal it , though I am sensible some will be offended with me for it . One Auxanon a Presbyter of the Novatian Church , was a person of a very great age : this man , when he was very young , went to the Council of Nice with Acesius , from him I receiv'd what I have said before concerning Acesius . He liv'd from those times to the reign of Theodosius the younger , and rehearsed to me , though then very young , these [ Memoires ] of Eutychianus : he discours'd much to me concerning the divine Grace infus'd into him : but one thing he told me concerning him more especially worthy of remembrance , which happened in the reign of Constantine . One of those belonging to the Guard , whom the Emperour calls his a Domesticks , being suspected to have attempted some Tyrannick designes , made his escape by flight : The Emperour , highly incensed thereat , gave order , that he should be put to death , wherever he could be found : being apprehended about the mountain Olympus in Bithynia , he was shut up in prison , and loaded with very heavy and painful chaines ; neer these parts of Olympus Eutychianus then resided , leading a solitary life , where he wrought many cures both upon mens bodies and soules . The long-lived Auxanon was with him at that time , being then very young , and was by him instructed in the Precepts of a solitary Life . Many did resort to this Eutychianus , beseeching him to release the Prisoner , by interceding for him with the Emperour . ( For the fame of the miracles wrought by Eutychianus was come to the Emperours hearing . ) He readily promised to make a journey to the Emperour . But in regard the Prisoner suffered most acute tortures caused by his chains , those that did sollicit for him , reported , that his death , ha●tned by [ the tortures of ] his fetters , would both prevent the Emperours punishment , and Eutychianus's intercession for him . Eutychianus therefore sent to the keepers of the Prison , and intreated them to release the man. But when they answered that it would be a very dangerous thing for them to release a criminal , he , taking Auxanon only along with him , went to the Prison : and upon the Keepers refusal to open the Prison , the grace which was in Eutychianus , did there more illustrate it self : for the Prison doors opened of their own accord , whilst the Keepers of the Prison had the keyes in their custody : and when Eutychianus , together with Auxanon , had entred the Prison , and a great amazement had seized those that were present , the chains fell from the Prisoners [ members ] of their own accord . Afterwards [ Eutychianus ] together with his companion Auxano travelled to the City heretofore named Byzantium , but afterwards called Constantinople , and being admitted into the Imperial Pallace , he freed the Prisoner from [ the danger of ] death . For the Emperour , having a great respect for Eutychianus , readily granted his request . This was done after [ those times which we are now giving an account of . ] But then , the Bishops that were present at the Synod , after they had drawn up in writing some things , which they usually term Canons , returned to their respective Cities . Moreover , I look upon it as a thing advantagious to such as are studious of History , to insert here those Bishops names ( as many of them as we were able to find , ) that were convened at Nice , as also [ the name of ] the Province and City over which every one of them did preside , and likewise the time wherein they were assembled . b Hosius Bishop of Corduba in Spain . I do believe as is before written . c Vito and Vincentius Presbyters of Rome . Alexander [ Bishop ] of Aegypt . Eustathius [ Bishop ] of Antioch the Great . Macarius [ Bishop ] of Jerusalem . d Harpocration [ Bishop ] of Cynopolis . And the rest whose names are particularly and fully set forth in the e Synodicon of Athanasius Bishop of Alexandria . And the time when this Synod was convened was ( as we found it in the f Notation of the time prefixt before the Synod ) in the consulate of Paulinus and Julianus , on the g twentieth day of the month of May ; that was the h Six hundredth thirty six year from the reign of Alexander the Macedonian . Thus the Synod was concluded . We must also take notice , that after [ the dissolution of ] this Synod , the Emperour took his Progress into the Western parts [ of his Empire . ] CHAP. XIV . That Eusebius Bishop of Nicomedia , Theognis Bishop of Nice ( who had been banished because they were abettors of Arius's Opinion , ) having afterwards sent a Libell of Repentance , and agreed to the exposition of the Faith , were re-admitted to their Sees . MOreover , a Eusebius and Theognis , b having sent a Libell of Repentance to the most eminent Bishops , were by an Imperial order recalled from exile , and restored to their own Churches : those who had been Ordained in their places being removed by them ; Eusebius [ put out ] Amphion , and Theognis [ removed ] Chrestus . This is a Copy of their Libell . We having been sometime since c condemned by your Piety , d without having our cause declared or defended , ought quietly to bear what has been determined by your holy discretion . But because 't is absurd , by silence to give an occasion of calumny against our selves , for this reason we declare to you , that we have both unanimously agreed to the [ determination about the ] Faith , and also ( after we had made researches into the notion of Homöousios , ) with our utmost earnestness laboured for Peace , having never been followers of any Heresie . And when we had suggested whatever came into our minds upon account of the Churches security , and had fully satisfied those that ought to be perswaded by us , we subscribed the Faith , but have not subscribed the Anathematism ; not that we had any thing to object against the Faith , but because we did not believe the person accused to be such a one [ as he was represented to be ; ] having been fully satisfied that he was no such person , partly from the private Letters written to us by him , and partly from the discourses he made in our presence . e But if your holy Council was [ then ] satisfied , we [ now ] make no resistance , but agree to what you have determined , and by this Libell do fully declare and confirm our consent ; [ which we are induced to do ] not because we took upon our exile ▪ to be tedious and burdensom , but that we might avoid the suspicion of Heresie . For if you shall now vouchsafe to let us return to your presence , you shall find us to be of the same Opinion with you in all points , and quietly to adhere to what you have determined : since it hath seemed good to your piety , gently to treat even * him , who is accused for these things , and to f recall him from banishment . But it would be absurd ( since he that seemed to be guilty is recalled , and has made his defence in reference to those things laid to his charge , ) that we should be silent , and muster up an argument against our selves . Do you therefore vouchsafe ( as it befits your piety that loves Christ ) to remind our Emperour most dear to God , to offer up our supplications to him , and speedily to determine concerning us as shall be most agreeable to your [ prudence . ] This is the Libell of Eusebius and Theognius's recantation . From the words whereof I conjecture , that they subscribed the Faith which had been publisht [ in the Council ; ] but would not give their consent to the deposing of Arius : and it appears hence , that Arius was recalled [ from banishment ] before them : but although this seems to be so , yet he was forbid to enter Alexandria . Which is evident from this , [ to wit ] that he afterwards invented a way for his own return into the Church and the City Alexandria , by having made use of a counterfeited repentance , as we shall relate in its due place . CHAP. XV. That Alexander dying after the [ Nicene ] Synod , Athanasius was consecrated Bishop of the City Alexandria . a SOon after , upon the death of Alexander Bishop of Alexandria , Athanasius was promoted to the presidency over that Church . Rufinus relates , that this person , when he was very young , did , together with those that were his equals in age , play at a kind of an holy sport : this play was an imitation of the sacerdotal function , and of those persons order that were Clergy men . In this sport therefore Athanasius was elected Bishop , and every one of the rest of the children acted either a Presbyter , or a Deacon . This sport the children plaid at on that day , whereon was celebrated the Memory of Peter the Martyr and Bishop . Alexander Bishop of Alexandria accidentally passing by at that time , saw all their play . And , having afterwards sent for the children , he enquir'd of them what place had been allotted to every one of them in the play , supposing that from what had been done some thing might be portended [ concerning each of them . ] And he gave order , that the children should be educated in the Church and instructed in learning ; but most especially Athanasius . Afterwards when he was come to a maturity of age , he ordain'd him Deacon , and took him along with him to Nice , that he might assist him in the disputations there , at such time as that Synod was convened . These things Rufinus has related concerning Athanasius , in his b books [ of Ecclesiastick History : ] nor is it at all unlikely that these things hapned : for many such like acts are frequently found to have been done . Thus much we have hitherto said concerning Athanasius . CHAP. XVI . How the Emperour Constantine , having enlarged the City heretofore call'd Byzantium , named it Constantinople . THe Emperour , after the [ dissolution of the ] Council spent his time in delight and pleasure . As soon therefore as he had finished the publick Festivities of his a Vicennalia , he forthwith imployed himself very diligently about reedifying and erecting of Churches . This he did as well in other Cities , as in that that bore his own name . Which City , being formerly call'd Byzantium , he very much enlarged ; he encompassed it with magnificent walls , and beautified with several Edifices ; and having made it equal to the Imperial City Rome , b he named it Constantinople , and did by a Law establish that it should be call'd New Rome . Which Law was engraven on a pillar of stone , and c exposed to the publick view , being erected in the d Strategium , neer to the Emperours Statue on horseback . He also founded two Churches in the same City , the one of which he named Irêne , and the other he called the Apostles : nor did he only improve and enlarge the affaires of the Christians , as I have said , but did also subvert [ the superstition ] of the Gentiles . For [ he took their ] images [ out of their Temples ] and set them up in the most publick places , that they might serve to beautifie the City Constantinople : he also expos'd the Delphick Tripods openly in the Hippodrome . But it will perhaps seem superfluous to mention these things now . For they are sooner beheld with the eyes , than the relation of them can be heard . But at that time the Christian Religion was mightily propagated and increased . For the divine Providence did ( amongst other things ) reserve that more especially for the times of Constantine : And thus has Eusebius Pamphilus in a magnifick stile recorded the praises of this Emperour . But yet we judge it not unseasonable for us to speak briefly of them , according to our ability . CHAP. XVII . How Helena , the Emperours Mother , came to Jerusalem , and having there found Christs Cross , which she had sought for a long time , built a Church . HElena the Emperours Mother , ( from whose name Drepanum , which was formerly only a Village , but made a City by the Emperour , was call'd Helenopolis ) being admonished by God in her dreames , travell'd to Jerusalem . And when she found that place which was formerly Jerusalem , desolate ( as the Prophet predicted ) * like a lodge [ set up ] to preserve apples , she searched diligently for Christs Sepulchre wherein he was buried , and whence he arose , and though with great difficulty , yet by God's assistance ●he found it out . What was the reason of this difficulty , I will in few words explain . Those that embraced Christs Doctrine , did after the time of his Passion pay an high respect to that monument . But the Heathens who abhorred the Christian Religion , having covered the place with an heap of earth , erected thereon a Temple to Venus , and set up her image there , designing wholly to suppress the memory of that place . And this plot of theirs had for a long time succeeded . But the Emperours Mother had notice hereof . Wherefore , having thrown down the image , remov'd the earth , and wholly cleared the place , she finds three Crosses in the monument : one of them was that blessed Cross on which our Saviour had hung : the other two were those , on which the two thieves , that were crucified with him , had dyed . There was also found with the Crosses Pilates Title , whereon he had written in divers Languages , and proclaim'd that that Christ who was crucified , was the King of the Jews . But in regard 't was dubious which of these was the Cross that was searched for , the Emperours Mother was not a little troubled hereat . This trouble the Bishop of Jerusalem , by name Macarius , soon eased her of ; and by [ the power of ] his faith cleared the doubt . For he requested a sign of God and obtained it ; the sign was this . A certain woman of that vicinage , having been oppressed with a tedious and lasting distemper , was now just at the point of death . The Bishop therefore commanded every one of the Crosses to be appli'd to her now expiring , being perswaded in himself that if the woman were toucht by the pretious Cross [ of the Lord ] she should recover . Nor was his hope frustrated . For the two Crosses which were not our Lords being applied , the woman nevertheless continued in her dying condition ; but when the third , the true and genuine Cross was applied , the dying woman immediately recovered and was made whole . After this manner was the Cross found out : the Emperours Mother erected over the place where the Sepulchre was , a most magnificent Church , and call'd it a New Jerusalem , building it opposite to that old deserted Jerusalem , she left there one half of the Cross , inclosed in a silver case , as a relique to be seen by those that should desire it . The other half she sent to the Emperour , which when he had receiv'd , being fully perswaded that that City would be perfectly secure wherein such a [ relique ] as this was preserv'd , he hid it within his own Statue , b which is erected upon a vast Pillar of Porphyrie in Constantinople , in the Forum , call'd from him Constantin's Forum . This story I have recorded as it has been related to me ; but almost all the inhabitants of Constantinople do affirm it to be true . Constantine having also received the Nailes with which Christs hands were fastned to the Cross ; ( for his mother , having found them also in the Sepulchre , sent them to him : ) he ordered Bridles and a Helmet to be made of them , which he made use of in his Military expeditions . Moreover , the Emperour gave large supplies of all manner of materials towards the building of the Churches : and wrote to Macarius the Bishop to hasten the work . The Emperours Mother , having finished the New Jerusalem , built another Church in no wise inferiour in splendour to the former , in the Cave at Bethlehem , which was the place of Christs Birth according to the flesh : Besides , [ she erected another Church ] upon the mount , from whence he was taken up into heaven . And she was so religiously and piously affected towards these things , that she would pray in the womens company together with others : she also invited , those Virgins that were enroll'd in the catalogue of the Churches to an entertainment . Where she her self waited , and brought the meat to the Tables . Besides she was very liberal both to the Churches , and also to the indigent . [ In fine , ] having spent her life very piously , she dyed about the eightieth year of her age : and her body was conveyed to the Imperial City New Rome , and deposited amongst the Imperial Monuments . CHAP. XVIII . How the Emperour Constantine abolished Gentilism , and erected many Churches in several places . AFter this , the Emperour , becoming more solicitous about [ the propagation of ] Christianity , abhorred the superstitions of the Gentiles : and first He abolished the combats of the Gladiators : afterwards he placed his own Statues in the Temples . The Heathens affirming that it was Serapis that caused the inundations of Nile whereby the fields of Egypt were watered , because there was a Cubit usually carried into his Temple , the Emperour a ordered Alexander , to remove the Cubit into the Church [ of the Alexandrians , ] hereupon 't was generally reported , that , because Serapis was disgusted , the Nile would not overflow ; nevertheless , there hapned an inundation on the ensuing year , and afterwards , which also does continue to this day : And thus it was really demonstrated , that the inundation of the Nile hapned not by the meanes of their superstition , but by the decree of Providence . About the same time , those barbarous nations , the Sarmatae and the Goths , made inroades into the Roman territories , and yet the Emperours forwardness in building of Churches was not in the least interrupted thereby , but he made a commodious provision for both those affairs . For , having put his confidence in the * Christian Banner , he totally subdued those his enemies ; in so much that he took off the tribute of Gold which had been customarily paid to the Barbarians by those Emperours who were his predecessours ; and that was the first time that they ( being astonished at their prodigious overthrow ) were perswaded to embrace the Christian Religion , by which Constantine had been every where preserv'd . Again , he erected other Churches : one he built at that place called the Oak of Mambre , under which the sacred Scriptures tell us that the Angels were entertained by Abraham . For the Emperour being inform'd that altars were erected under that Oak , and , that Pagan sacrifices were there perform'd ; by his Letter he severely reproved Eusebius Bishop of Caesarea : and gave command that the altar should be demolished , and an house of prayer erected neer that Oak . He also gave order for the building of another Church , in Heliopolis , a City of Phaenicia , for this reason . What manner of Law-maker the Citizens of Heliopolis originally had , or what person he was as to his morals , I cannot certainly tell . But his disposition is sufficiently demonstrated from that City : For the Law of their country has commanded that the women should be common among them , upon which account the children amongst them could not be known whose they were . For there was no distinction betwixt the parents and the children . Their Virgins they delivered to strangers that arrived amongst them , that they might deflower them . The Emperour made it his business to abolish this custom , which had so long prevailed amongst them . For having abrogated the flagitiousness of those unclean usages by a discreet and chast Law , he brought them to know and distinguish betwixt families : And when he had built Churches , he took care that a Bishop should be ordained over them , and a sacred Clergy . Thus he reform'd the impious usages of the Heliopolites , and made them more modest and civil . After the like manner also he demolisht the Temple of Venus at Aphaca neer [ the mount ] Libanus , and abrogated those impudent and obscene ▪ Mysteries there celebrated . What need I relate how he expelled that Devil who pretended to utter Prophecies , out of Cilicia , commanding the house in which he lurked , to be demolished even to its very foundations . Moreover , so ardent was the Emperours love for the Christian Religion , that being about to ingage in a war with the Persians , he provided a tabernacle made of linen painted with divers colours , much resembling a Church ( even as Moses did in the wilderness ) and this he would have carried about with him , that so in the most desert regions he might have an Oratory ready . But this war went no further at that time : for it hapned to be immediately extinguished through the fear which the Persians had conceiv'd of the Emperour . But I think it unseasonable to relate here how diligent the Emperour Constantine was in repairing Cities , and how he turned many Villages into Cities ; as for instance , Drepane , which bore his mothers name , and Constantia in Palestine , so called from his Sisters name Constantia . For our design is not to recount all the Emperours actions , but them only which belong to the Christian Religion , and those more particularly which were done about the Churches . Wherefore , the Emperours famous exploits , in regard they are of a subject different [ from mine , ] and require a peculiar treatise , I leave to others , that are able to commit to writing such matters . Indeed , I my self , had the Church continued undisturbed by factions and discord , had been wholly silent . For where the subject affords not matter proper for a narrative , the relators words are superfluous and useless . But in regard a subtile , vain , and insignificant craftiness in disputing hath disturbed , and at the same time also dissipated and distracted the Apostolick faith of Christianity , I supposed it requisite to commit these things to writing , that so those affaires which have been transacted in the Churches , might not be buried in silence . For the knowledge of these things does both procure great praise and commendation amongst most men , and also renders him that is well versed therein much more solid and cautious ; teaching him not to fluctuate or stagger [ in his sentiments , ] when any * vain babblings about words and terms shall happen to arise . CHAP. XIX . After what manner the Innermost Indian Nations were in the times of Constantine converted to Christianity . NOw therefore we must record , how the Christian Religion was propagated in the times of this Emperour . For the innermost Indians , and the Iberians did then first embrace the Christian Faith. But we will briefly explain , what we mean by the addition of this term , the Innermost . When the Apostles about to take their journey to the Heathens , in order to their preaching to them , had by lot divided them amongst themselves , a Thomas received the Apostolate of the Parthians . To Matthew was allotted Aethiopia . Bartholomew had that India assign'd to him which lyes upon the confines of Aethiopia . But this innermost India which is inhabited by several barbarous Nations , who make use of different languages , was not enlightned with the doctrine of Christianity , before the times of Constantine . What was the cause of their embracing the Christian Religion , I come now to relate . One Meropius , a Philosopher , by birth a Tyrian , made it his business to see the Country of the Indians , emulating herein b Metrodorus the Philosopher , who a little before him had travelled over that same Country . Meropius therefore taking along with him two youths that were related to him , who were in no wise unskilled in the Greek language , arrived in this Countrey in a Ship. And having seen what he desired , in order to his procuring ▪ necessary provisions , he put to land at a place which had a safe commodious harbour . It hapned , that a little before [ his arival there ] the league betwixt the Romans and Indians had been broken . The Indians therefore took the Philosopher , and those that were in the Ship with him , and put them all to death , except his two young kinsmen . Having saved the lives of the two youths , out of a compassion to their age , they presented them to the King of the Indians . He , much pleased with the young mens lookes , made the one of them , whose name was Aedesius , the Cup bearer of his Table : to the other , whose name was Frumentius , he * committed the custody of his accounts and evidences royal . Not long after this , the King dying ( having left behind him a Son to be his successour , who was a minor , and his wife , ) gave these two young men their liberty . But the Queen , seeing her Son left in his minority , spoke to these two persons to take care of him , till such time as he should come to maturity of age . The young men , in obedience to the Queen , undertake the management of the Kings business . But Frumentius was the chief person in managing the affairs of State. And he was very earnest in enquiring of the Roman Merchants who then came to trade in that country , whether there were any that embraced Christianity to be found amongst them . Having found some , and informed them who he was , he exhorted them to make choice of c some private meeting places for the performance of prayers therein , after the manner of Christians . Afterwards , within some short interval of time he built an oratory ▪ and they ▪ having instructed some Indians in the principles of Christianity , brought them to prayers with them . But afterwards , when the young King came to a maturity of age , Frumentius resigning to him the administration of the affairs of the Kingdom , which he had well managed , petitioned for leave to return into his own Countrey . And though the King and his mother entreated him to stay , yet they could not perswade him , but being desirous to see his own Countrey , he , together with Aedesius , returned home . Aedesius hastened to Tyre to see his Parents and Kindred : but Frumentius arriving at Alexandria , related the whole story to Athanasius , d who was then newly dignified with that Bishoprick ; informing him of the circumstances of his travells , and that there was good grounds to hope that the Indians would embrace Christianity : [ He also desired him ] that he would send a Bishop and a Clergy thither , and that he ought in no wise to neglect those tha● might be brought unto salvation . Athanasius having taken into consideration what was most expedient to be done , entreated Frumentius himself to take upon him the Bishoprick , telling him that there was no man better quallified for it than he . Which was done . e Frumentius therefore , dignified with an Episcopate , returns again to the Indians Country , and there became a preacher of the Christian Religion ; he founded many oratories , and being vouchsafed [ the assistance of ] divine grace , he wrought many miracles , and cured many mens bodies together with their souls . These things Rufinus says he heard from Aedesius's own mouth , who was afterwards dignified with a Presbytership in the Church of Tyre . CHAP. XX. After what manner the Iberians were converted to the Christian Religion . IT is now a fit opportunity to relate after what manner the Iberians were at the same time converted to Christianity . A woman who led a religious and chast life , was , by the disposal of Divine Providence , taken captive by the Iberians . These Iberians dwell neer the Euxine Sea ; they are a colony of the Iberians in Spain . This captive woman therefore , living amongst the Barbarians , devoted herself to a Philosophick course of life . For together with the strictest and severest exercises of Chastity , she used herself to most tedious and lasting fasts , and to continued prayer . The Barbarians seeing this , were amazed at the strangeness and novelty of her actions . It hapned , that * the Kings Son , being a very young child , fell sick . The Queen , according to the custom of that Countrey , sent the child about to other women to be cured : if perchance by long experience they might know of any cure for the distemper . When the young child had been carried about by his nurse , and could find no cure from any of the women , he was at last brought to this captive woman . She in the presence of many women , applyed not any material remedy , for she had no knowledge of any such Medicines . But , having taken the child , she laid him upon her own bed , which was made of hair-cloath , and only spake these words : Christ ( said she ) who healed many , shall ●lso cure this child . Having added a prayer to these words , and invoked Gods assistance , the child immediately recovered , and from that time was very well . The report hereof was noised abroad amongst the Barbarian women , it came also to the Queens ear ; and the captive woman became more eminent . Not long after the Queen , being fallen into a distemper , sent for the captive woman . She having refused to go by reason of her modesty and bashfull disposition , the Queen herself was conveyed to her . The captive woman does the same that she before had done to the child . And forthwith the sick Queen recovered , and returned her thanks to the woman . But she made her this answer , it is not I that do this , but Christ , who is the Son of that God , who made the world . She therefore exhorted the Queen to call upon him , and to acknowledge the true God. The King of the Iberians , amazed at the suddenness of her recovery from the disease , having enquired who it was that did these cures , presented the captive woman with Gifts . She answered , that she stood not in need of wealth , for piety was her riches . But that she should accept it as the greatest present , if he would acknowledge that God who was set forth and declared by her . With this answer she returned his presents . The King treasured up her words in his breast . The next day this accident befell the King going out a hunting : There fell a mist and a thick darkness upon the tops of the mountains and forrests where he was hunting , so that their sport was grown troublesome , and the way impassable . The King being in a very great straight , earnestly implored [ the assistance of ] those Gods whom he worshipped : But finding he was never the better , at last he bethought himself of the captive-womans God , and calls upon him to be his assistant . He had no sooner prayed , but the darkness caused by the mist was dispersed . Admiring at what was done , he returned home with joy , and having told his Queen what had befallen him , he forthwith sent for the captive woman , and enquired of her who that God was , whom she worshipped . When the woman was come into his presence , she made the King of the Iberians to become a Preacher of Christ. For , having been perswaded by this devout woman to believe in Christ , he convened all the Iberians that were his Subjects ; and when he had related to them all things concerning the cure of his wife and his child , and also what had befallen him in his hunting , he exhorted them to worship the God of the captive-woman . Thus therefore they both became Preachers of Christ , the King Preached to the men ▪ and the Queen to the women . Moreover , the King , informed by the captive woman of the fashion of those Churches amongst the Romanes , commanded an Oratory to be built ; and ordered a provision of all materials towards the building to be forthwith made . Therefore a Church was erected ; and when they went about raising of the Pillars , Divine Providence attempts somewhat that might perswade the inhabitants of that Country [ to embrace ] the Christian Faith. For one of the Pillars continued immoveable . No engine could be invented , that was able to stir it . But the ropes were broken , and the engines torn in pieces . The work-men therefore , desponding and quite out of heart , went away . Then was the captive womans Faith openly manifested . For she goes by night to the place without any bodies knowledge , and there stayed all night , spending the time in fervent prayer : and by Gods Providence the Pillar was raised , and stood fixt in the air , higher than its basis , in such a manner that it did not in the least touch its basis . Assoon as it was day , the King , a well skilled in architecture , came to the building , and sees the Pillar hanging in the air above its own basis . Both he himself , and all his attendants were amaz'd at what had happened , for a little while after in their sight the Pillar descended upon its own basis , and there stood fixt . Hereupon they all shouted , cried out that the Kings Faith was true , and celebrated the praises of the captive-womans God. After this they believed [ in Christ ] and raised up the rest of the Pillars with great alacrity of mind : and the whole building was in a short time perfectly finished . Afterwards an Embassie was sent from them to Constantine the Emperour , whereby they requested , that they might both in future be admitted to a confederacie with the Romans , and also have a Bishop and an holy Clergy sent to them . For they protested that they did sincerely believe in Christ. This relation Rufinus says he had from b Bacurius , who had formerly been a Prince of Iberia : but afterwards coming over to the Romans , he was c made a captain within the limits of Palestine . At length he was advanced to the Office of a General , and did the Emperour Theodosius extraordinary good service , in the d war against Maximus the Tyrant . After this manner were the Iberians converted to the Christian Religion in the times of Constantine . CHAP. XXI . Concerning Antonius the Monk. IT would be superfluous for us to say any thing concerning Antonius the Monk , who at the same time lived in the Deserts of Aegypt , [ or to relate ] what a man he was , how he openly strove with Devils , and detected all their stratagems and attempts ; and how he wrought many miracles . For Athanasius Bishop of Alexandria has prevented us , having written a particular book concerning his Life : such a plenty of eminent men was there , who lived at one and the same time , in the reign of Constantine . CHAP. XXII . Concerning Manes the Author of the Heresie of the Maniche●s , and whence he had his original . BUt it is usuall for cockle to grow up amongst the good corn , for the envy [ of the Devil ] loves to lay snares for the righteous . Not long before Constantines reign , there sprung up a kind of heathenish Christianity , together with the true Christian Religion , as heretofore false-Prophets arose up together with the Prophets , and Pseudo-Apostles amongst the Apostles . For in those days one Manichaeus attempted clandestinely to introduce the opinion of Empedocles the Heathen Philosopher , into Christianity . This man Eusebius Pamphilus indeed has mentioned , in the * seventh book of his Ecclesiastick History , but has not accurately explained all things concerning him . Wherefore I judge it requisite to supply what he has omitted . For thereby it will be manifested , who this Manichaeus was , whence he came , and how he arived at so high a degree of audaciousness . One Scythianus a Saracen , married a captive woman a native of the Upper Thebaïs . Upon her account he lived in Aegypt , and having been instructed in the Literature of the Aegyptians , he introduced the opinion of Empedocles and Pythagoras into the Christian Religion : asserting that there were two natures , the one Good , the other Evil ; ( as Empedocles also did ) the evil nature he termed Discord ; the good he called Friendship . One Buddas , heretofore named Terebinthus , was this Scythianus's Schollar . This man travelling into the Countrey of Babylonia , which is inhabited by the Persians , told many strange and prodigious things of himself , saying , that he was born of a Virgin , and educated in the mountains . Afterwards he wrote four books , one he entitled [ the book ] of Mysteries ; another , the Gospel ; the third he called the Thesaurus , and the fourth Heads . But as he was counterfiting the performance of some mysterious sacred Rites , he was thrown down headlong by the Devil , and so died . The woman , at whose house he sojourned , buried him . She having possessed her self of his money , bought a boy , about seven years old , by name Cubricus : this boy she made free ; and when she had bred him a Schollar , she died soon after , and le●t him all Terebinthus's estate , and the books also which he had written , being instructed by Scythianus . Cubricus , now a free-man , takes these goods along with him , and travelling into Persia , changes his name , calling himself Manes . Where he distributed Buddas's , or Terebinthus's books , as his own genuine works , amongst his seduced followers . Now these are the Subjects of those books , in the words they seemingly assert the Christian Religion , but [ if ] the opinions [ contained in them be attentively considered ] they are [ neer a kin to ] Gentilism . For Manichaeus , being an impious person , does incite [ his disciples ] to worship a plurality of Gods. He also teaches , that the a Sun is to be adored . Besides , he introduces Fate , and destroys mans free-will . He apparently asserts a transmutation of Bodies , following herein the opinions of Empedocles , Pythagoras , and the Aegyptians . He denies that Christ existed in the flesh , saying , that he was a meer * Phantasm . He does also reject the Law and the Prophets : and calls himself the Paraclete . All which Tenets , t is manifest , are wholly disagreeable to the orthodox [ doctrine of the ] Church . Moreover , in his Letters he has been so audacious as to stile himself an Apostle . But he met with a condign punishment for this impudent lie of his , [ which befell him ] upon this occasion . The son of the King of Persia happened to fall sick ; his Father , desirous to save the life of his son , left no stone unturn'd , as the common saying is . Having heard of Manichaeus , and supposing the wonders he did to be real and true , he sends for him as if he had been an Apostle , hoping that he might preserve his Sons life . When he was come , in a fictitious and pretended manner he takes in hand to cure the Kings son . But the King , seeing that his son died under his hands , clap't him in Prison , with a designe forthwith to put him to death . He made his escape [ out of Prison ] into Mesopotamia , and saved himself : But when the King of Persia had intelligence of his abode in those parts , he [ caused him ] to be brought from thence by force , and flead him alive : and having stuffed his skin with chaff , he hanged it up before the City gates . These things , which we relate , are no forgeries of our own , b but we collected them out of a book we read over , [ intitled ] the disputation of Archelaus , Bishop of Cascharum , one of the Cities of Mesopotamia . For this Archelaus says , that he disputed with Manichaeus face to face , and what we have written above concerning Manichaeus's Life , Archelaus himself does relate . Thus therefore does the envy [ of the Devil , ] as we said before , delight to entrap good affairs when in their most flourishing posture . But , for what reason the goodness of God should permit this to be done , ( whether it be that he is desirous to have the true opinion of the Church brought to the test and examined , and wholly to extirpate arrogancy which usually grows up together with faith , or for what other reason ) is a question that cannot be solved without great difficulty and tediousness : nor can it now be opportunely discust by us . For , it is not our design to examin [ the truth ] of opinions , or to make researches into the abstruse accounts of providence and the judgment of God ; but , according to our ability , to compose a narrative of the affairs that have been transacted in the Churches . After what manner therefore the superstition of the Manichaeans c sprang up a little before the times of Constantine , it has been sufficiently declared . Let us now return to [ the series of ] those times , that are the proper subject of the History we designe . CHAP. XXIII . How Eusebius Bishop of Nicomedia , and Theognis Bishop of Nice , taking courage again , endeavoured to subvert the Nicene Creed , by plotting against Athanasius . EUsebius and Theognis , being returned from exile , recovered their own Churches , having ( as we said before ) extruded those that had been ordained [ Bishops ] in their places : Moreover , they acquired great interest and favour with the Emperour , who had an high esteem for them , looking upon them as converts from an Heretical to the orthodox Doctrine . But they abused this favour and liberty granted them , and made more disturbance in the world then formerly they had done ; incited thereto by two motives ; the one [ proceeded ] from the Arian Heresie , with which they had been formerly infected ; the other from their inveterate hatred against Athanasius ; because he had so vigorously opposed them in the Synod , when the Articles of faith were discussed . First of all therefore they began to find fault with Athanasius's ordination , as if he were unworthy of a Bishoprick , and a as if his ordination had been performed by unfitting persons . But it was afterwards demonstrated that he was superiour to all manner of calumny : for being seated in the Bishoprick of Alexandria , he stifly and vigorously contended for the Nicene Creed : then Eusebius set all his wits at work to lay a plot for Athanasius , and to bring Arius again into Alexandria . For he supposed this to be the only way to eradicate the * Doctrine of Consubstantiality , and introduce Arianism . Eusebius therefore wrote to Athanasius that he would readmit Arius and his companions [ into the Church . ] b And in his Letter he intreated him , but openly and in publick he threatned him . But when Athanasius could by no means be prevailed with , he attempts to perswade the Emperour to grant Arius leave to come into his presence , and that he would give him a liberty of returning to Alexandria . And by what means he prevailed so far , as to effect this , I will relate in its due place . But before these things were done , there was another commotion raised in the Churches . For her own sons did again disturb the peace of the Church . Eusebius Pamphilus relates , that immediately after the Synod , Aegypt raised mutual factions within it self , but he annexes not the occasion of this division . Whence he is thought by many to have been double-tongued , because , declining to set forth the reasons [ of the discords ] he had resolved with himself not to assent to what had been determined at Nice . But as we our selves have found from several Letters which the Bishops wrote to one another after the Synod , the term Homoousios disturbed some mens minds . Whilst they were busying themselves about this word , and made too curious inquiries into its import and meaning , they raised an intestine war amongst themselves . And what was done herein was not unlike a fight in the night . For neither side seemed to understand perfectly , why they reviled one another . For they that had an aversion for the term Homoöusios , look'd upon them that approved of it as introducers of c Sabellius's and Montanus's opinion . And therefore they called them blasphemers , as being persons that destroyed the existence of the Son of God. On the other hand , they that were maintainers of the term Homoöusios , supposing the other [ their adversaries ] to be introducers of [ the worship of ] many Gods , abominated them , as the bringers in of Gentilism . Eustathius Bishop of Antioch reviles Eusebius Pamphilus as one that adulterates the Nicene Faith. Eusebius answers , that he does in no wise infringe or Violate the Creed [ published ] at Nice : but accuses Eustathius , for being an Assertour of Sabellius's opinion . For these reasons every one [ of the Bishops ] wrote Volumes , as if it had been against most bitter enemies : And although both sides asserted , that the Son of God had a * proper , real and peculiar Person and existence , and confessed that there was one God in three Persons , yet ( how it came to pass , I know not ) they could in no wise agree amongst themselves ; and therefore would by no means endure to be at quiet . CHAP. XXIV . Concerning the Synod convened at Antioch , which deposed Eustathius Bishop of Antioch : upon whose account there was a sedition raised , by which that City was almost ruined . THerefore , having convened a Synod at Antioch , they depose Eustathius , as one who was better affected towards Sabellius's opinion , than towards what the Nicene Synod had determined . But , as some report , [ he was deposed ] for other reasons less commendable : which yet they have not openly declared . But this is a thing which the Bishops usually do towards all that they depose ; they load them wi●h reproaches , and call them impious persons , but annex not the reasons of their impiety . Now that they deposed Eustathius as a favourer of Sabellius's opinion ( Cyrus Bishop of Beraea being his accuser , ) Georgius Bishop of Laodicea in Syria ( one of their number who hated the term Homoöusios ) has related in that Encomium a he wrote upon Eusebius Emisenus . Concerning this Eusebius Emisenus we will hereafter speak in its proper place . But Georgius writes [ such things as do not very well hang together ] concerning Eustathius . For he reports , that Eustathius was accused by Cyrus for an assertour of Sabellius's opinion ; again he says , that Cyrus was b condemned and deposed for maintaining the same errour . But how can it be , that Cyrus should accuse Eustathius , for being a Sabellian , who was himself a favourer of that Heresie . It is probable therefore that Eustathius was deposed for some other reasons . Moreover , at such time as Eustatbius was deposed , there was a very great Sedition raised in Antioch . And afterwards , [ at the conferences ] about the election of a Bishop , there was frequently kindled so great a flame [ of dissention , ] that it wanted but little of destroying the whole City , the populace being divided into two factions : one party of them contended vigorously for the translation of Eusebius Pamphilus from Caesarea in Palestine to [ the See of ] Antioch ; the other faction was very earnest to have Eustathius restored . The whole City in general favoured the one or the other party [ of the Christians . ] The Military forces also were drawn up in battel array [ on both sides ] as it were against enemies , in so much that they were just about making use of their swords , had not God , and the fear of the Emperour repressed the violence of the multitude . For the Emperour by his Letters , c and Eusebius by his refusal of the Bishoprick , appeased that Tumult and Sedition . Upon which account the Emperour admired him greatly , and writ a Letter to him , in which he commends his prudent resolution , calling him happy , because he was judged worthy to be Bishop not of one City , but almost of the whole world . It is recorded therefore that after this the See of Antioch was d vacant eight years . But at length , by the diligence of those that plotted the subversion of the Nicene faith , e Euphronius is ordained Bishop . Let thus much be related concerning the Synod convened at Antioch upon Eustathius's account . Soon after these things , Eusebius ( who had long before left Berytus , and was now possessed of the Church at Nicomedia , ) made it his business , together with his confederates , to bring Arius again into Alexandria . But , how they prevailed to effect this their design , and after what manner the Emperour was perswaded to admit Arius and Euzoïus into his presence , we are now to relate . CHAP. XXV . Concerning the Presbyter , who made it his business to get Arius recalled . THe Emperour Constantine had a sister whose name was Constantia . She had been married to Licinius who was heretofore colleague in the Empire with Constantine , but afterwards he became a Tyrant and was therefore put to death . She had a confident , a Presbyter , one that was a favourer of Arianism , who was reckoned amongst her domesticks . This man , prompted thereto by Eusebius and those of his faction , did in his familiar discourse with Constantia let fall some words concerning Arius , saying , that the Synod had done him wrong , and that his sentiments were not such as report represented them to be . Constantia having heard this was easily induced to give credit to the Presbyter . But she had not confidence to declare it to the Emperour . It happened that Constantia fell dangerously sick . The Emperour came daily to visit her in her sickness . But when she was brought into so dangerous a condition by her distemper , that she expected to die immediately , she recommends the Presbyter to the Emperour , declaring to him his industry , piety , and how well affected he was towards his Government : and immediately after she died . The Presbyter was [ after this ] made one of the Emperours greatest confidents . And having by degrees got a greater liberty of speaking , he relates to the Emperour the same things concerning Arius , that he before told his sister ; affirming that Arius had no other sentiments than what were agreeable to the Synods determination : and that if [ the Emperour ] would admit him to his presence , he would give his consent to what the Synod had decreed : a Moreover , that he was falsely accused without the least of reason . These words of the Presbyters seemed strange to the Emperour . Thus therefore he answered [ the Presbyter , ] if Arius does consent to the Synods determination , and has the same sentiments with that , I will both admit him to my presence , and also send him back to Alexandria with repute and honour . Thus he answered , and immediately wrote to Arius after this manner . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to Arius . It has been sometime since made known to your Gravity , that you should repair to Our Court , in order to your being admitted to the enjoyment of Our presence . But we much admire , that you have not immediately performed this . Wherefore , ascend forthwith a publick Chariot , and come with speed to Our Court : That having experienced Our benevolence and care , you may return to your own Countrey . God preserve you , beloved brother . Dated before the fifth of the Kalends of December . This was the Emperours Letter to Arius . Here I cannot but admire the Emperours care and zeal for Religion . For 't is evident by this Letter , that he had before frequently exhorted Arius to a * recantation , in regard he reproves him , that after his frequent writing to him , Arius had not forthwith returned to the truth . Arius therefore having received the Emperours Letters , came soon after to Constantinople . There came along with him Euzoïus ; whom Alexander had divested of his Deaconship when he deposed Arius and his associates . The Emperour admits them to his presence , and asked them whether they would agree to the [ Nicene ] faith . They having readily given their assent , the Emperour commanded them to deliver in a Libel containing [ the Articles of ] their faith . CHAP. XXVI . How Arius , being recalled [ from exile , ] and having given up a Libell of Repentance to the Emperour , did therein hypocritically pretend [ himself an assertour of ] the Nicene Creed . HAving therefore composed a Libell , they present it to the Emperour , the contents whereof are as followeth . Arius and Euzoïus , to our most Religious and most pious Lord Constantine the Emperour . According to the order of your piety most acceptable to God , ( our Lord the Emperour , ) we do declare our Faith , and in writing profess in the presence of God , that we and all our adherents do believe as followeth . We believe in one God the Father Almighty ; and in the Lord Jesus Christ his Son , who was made by him before all worlds : God the Word , by whom all things were made , that are in heaven , and that are in earth : who came down from heaven , and was incarnate , and suffered , and rose again , and ascended into the heavens , who also shall come again to judge the quick and the dead . [ We also believe ] in the Holy Ghost , and in the Resurrection of the flesh , and in the life of the world to come , and in the kingdom of heaven , and in one Catholick Church of God [ which is spred ] from one end of the world to the other . This faith we have received from the holy Gospels , the Lord saying to his disciples : Go ye and teach all nations , baptizing them in the name of Father , and of the Son , and of the holy Ghost . a If we do not thus believe these things , and [ if we do not ] truly admit of the Father , the Son and the holy Ghost , in such manner as the whole Catholick Church , and the Scriptures ( which we believe in all things ) do teach , God is our Judge , both now , and in the Judgment to come . We therefore beseech your piety ( O Emperour most acceptable to God! ) that we being Ecclesiastical persons , and holding the Faith and sence of the Church and the holy Scriptures , may by your pacifick and religious piety be united b to our mother , to wit the Church ; all questions and superfluous disputations being wholly taken away and suppressed : that so both we and the Church , enjoying a mutual peace and union , may joyntly offer up our usual prayers for the peaceable Reign of your Imperial Majesty , and for your whole Family . CHAP. XXVII . How Arius returned to Alexandria by the Emperours order , and upon Athanasius's refusal to admit him , Eusebius's faction framed divers accusations against Athanasius before the Emperour . ARius having thus perswaded the Emperour , returned to Alexandria . But this specious covert was not prevalent enough to suppress the silenced and hidden truth . For when Athanasius denied him reception upon his arival at Alexandria : ( in regard he detested the man as an abomination : ) he attempted to stir up new commotions in Alexandria , by disseminating his heresie . Moreover , at that time Eusebius did both himself write Letters , and also induced the Emperour to write , that Arius and his complices might be received [ into the Church . ] But Athanasius did wholly refuse to grant them reception : And he acquainted the Emperour by his Letters that it was impossible for those , who had once rejected the faith , and were anathematized , to be entirely readmitted again [ to their degrees in the Church ] at their return . But the Emperour , highly incensed [ at this return ] thus threatned Athanasius in a Letter a . Part of the Emperours Letter . Having therefore received the knowledge of our will , doe you afford a free ingress to all such as are desirous of entring into the Church . For if we shall receive information that you have prohibited any of those that are desirous [ to be united ] to the Church , or have hindred their admission , We will immediately send one who shall be impowred by Our order to depose you , and banish you your Countrey . Thus wrote the Emperour , having a regard to the good of the publick , and being unwilling that [ the members of ] the Church should be rent asunder . b For he laboured to reduce them all to a perfect union . At that time therefore the Eusebians ( who were deadly haters of Athanasius , ) supposing they had gotten a fair opportunity , made use of the Emperours indignation as instrumental for the execution of their own design . Upon which account they made great disturbances , labouring by that meanes to effect Athanasius's deposition from his Bishoprick : for they hoped that the Arian opinion would become absolutely prevalent by these means only , [ to wit , ] by a removal of Athanasius . There was therefore by a joynt consent an attack made against him by Eusebius of Nicomedia , Theognis of Nice , Maris of Chalcedon , Ursacius of Singidunum [ a City ] of the Upper Maesia , and Valens of Mursa in the Upper Pannonia . These persons hire some of the Melitian Hereticks , who bring in several accusations against Athanasius . And first they frame a complaint [ against him ] by c Ision , Eudaemon and Callinicus , who were Melitians , as if Athanasius had ordered the Aegyptians to pay a linnen garment [ under the notion of tribute ] to the Church of Alexandria . d But Alypius , and Macarius , Presbyters of the Church of Alexandria , who were then accidentally at Nicomedia , extinguished this accusation , having informed the Emperour , that what they reported against Athanasius was false . Wherefore the Emperour by his Letters sharply reproved those that informed against him : but he advised Athanasius in a Letter to repair to him . But the Eusebian faction , before his arival , and in order to their preventing of it , tack another accusation to the first , far worse than the former : as if Athanasius , * entring into a conspiracy against the Emperours affaires , had sent a little chest full of gold to one Philumenus . But the Emperour , having taken cognizance hereof at Psamathia , which is the Suburbs of the City Nicomedia , and finding Athanasius innocent , dismissed him with honour ; and wrote to the Church of Alexandria , that their Bishop Athanasius had been falsly accused . It would indeed have been comely and decent to have passed over in silence those calumnies , which the Eusebians afterwards framed against Athanasius , lest Christs Church should be condemned by those that do not embrace his doctrine . But in regard they have been committed to writing , and exposed to the view of all men , I therefore judged it necessary to treat of these matters as compendiously as may be , which [ if particularized ] would require a peculiar volume . Wherefore I will give a short account , whence both the subject of the calumny it self , and also the contrivers of the false accusation had their original . e Mareotes is a region of Alexandria . There are in it a great many , and those very populous villages , and in them many and stately Churches . All these Churches are under [ the jurisdiction of ] the Bishop of Alexandria , and subject to his City like Parishes . In this Country of Mareotes there was a man , by name Ischyras , who had committed a fact worthy of a thousand deaths . For , whenas he had never been admitted into sacred Orders , he [ nevertheless ] took upon himself the name of a Presbyter , and was so audacious as to perform the office of a Presbyter . This Ischyras therefore , detected in the commission of the foresaid crime , made his escape thence , and arriving at Nicomedia , for refuge fled to the Eusebian faction . They , in regard of their hatred towards Athanasius , receive him as a Presbyter ; and promise to prefer him to the dignity of a Bishoprick , if he would frame an accusation against Athanasius , they deriving a pretence [ for this calumny ] from those stories which Ischyras had contrived . For he gave out , that he had suffered most miserably by an assault made upon him : and that Macarius running furiously [ into the Oratory ] as far as the Altar , overturned the Table , broke the mystical Cup , and burnt the sacred books . For this accusation ( as I have said ) the Eusebians promised him a Bishoprick as his reward , being sensible that this accusation against Macarius , would ( together with him that was accused ) overthrow Athanasius also who had sent Macarius . This accusation therefore they charged him with afterwards . But before this [ calumny they framed ] another stuffed with all manner of hatred and maliciousness , which we must now speak of . Having got a mans hand ( whence they had it , I know not , whether they had murdered any man and cut off his hand ; or whether they had cut it off from some dead body , God only knows , and they that were authours of this fact , ) they produced it [ pretending ] it to be the hand of one f Arsenius , a Melitian Bishop : the hand they exposed to all mens view , but kept Arsenius concealed . And they reported that Athanasius had this hand in his custody , and made use of it in the performance of some magical delusions . This therefore was the chiefest and most important point of the accusation which these Sycophants had forged [ against Athanasius . ] But ( as it usually happens in such cases ) other persons accused him of other matters . For all those who had been his enemies before , did at this time most especially make use of their utmost force against him . The Emperour , having intelligence of these proceedings , writes to g Dalmatius the Censor , his brothers son , who then kept his residence at Antioch in Syria ; that he should command the persons accused to be brought before him , and ( after he had taken cognizance of the case ) order them that were convicted to be punished . He also sent Eusebius and Theognis , that Athanasius might be tried before them . When Athanasius knew that he was to be summoned to appear before the Censor , he sent into Aegypt to find out Arsenius . He had certain information that the man was concealed : but he could not apprehend him because he frequently changed his lurking holes by removing from one place to another . In the interim , the Emperour suppressed the tryal which should have been before the Censor , upon this account . CHAP. XXVIII . That the Emperour ordered a Synod of Bishops should be convened at Tyre , upon account of the accusations brought against Athanasius . THe Emperour had ordered a Synod of Bishops to meet , that they might be present at the consecration of the Church which he had erected at Jerusalem . He therefore issued out an order that those Bishops [ before they met there ] should first be convened at Tyre , and by the by make researches into Athanasius's case : that so [ all occasions of ] contention being by this means wholly taken away , they might more peaceably perform the * solemnities of the Churches dedication , and consecrate it unto God. a This was the thirtieth year of Constantines Empire . Moreover , there were assembled at Tyre Bishops out of divers places , to the number of sixty , upon the summons of Dionysius , a person that had born the Consulship . Macarius the Presbyter was brought from Alexandria , bound in iron chains , under the custody of a guard of Souldiers . But Athanasius would not have come thither ( not that he so much dreaded the accusations brought against him : for he was not conscious to himself that he was guilty of those things he was accused for : but he was afraid least they should make any innovations there in opposition to what had by common consent been approved of at the Synod of Nice . ) But yet he dreaded the Emperours menacing letters . For he had written to him that if he would not come voluntarily , he should be brought by force . Therefore Athanasius also was present there , being necessitated to it . CHAP. XXIX . Concerning Arsenius , and his hand which was reported to have been cut off . MOreover , Divine Providence forced Arsenius to go to Tyre . For having neglected the commands which the Sycophants , whose hireling he was , had given him , he came in a disguise , to see what would be done there . It accidentally hapned , that the servants of a Archelaus ( who was the Consularis ) heard some persons in an Inn say , that Arsenius ( the person reported to have been murthered ) was there kept concealed in some [ Citizens ] house . When they had heard this , and had taken good notice of them that spoke these words , they gave their Master an account of what they had heard . He , without the least delay , immediately searched for the man and found him : and when he had found him , ordered he should be secured . And gives notice to Athanasius not to be in the least disturbed : for Arsenius was alive and present there . Arsenius being apprehended , denied that he was [ Arsenius . ] But Paul Bishop of Tyre , who had formerly known him , made it appear that he was the person . Divine Providence having before hand disposed of these things after this manner , soon after Athanasius was summoned by the Synod . And when he had made his appearance , the Sycophants produced the hand , and enforced their accusation [ against him . ] But he * demeaned himself prudently . For he enquired of those that were present , and of his Accusers , whether any of them knew Arsenius . When a great many answered that they knew him very well , he caused Arsenius to be brought in before them , having his hands hid under his upper long garment : then he asked them again ; is this the man that hath lost his hand ? Hereupon , they ( excepting those that knew whence the hand had been cut off ) were astonished at the strangeness of the thing . For all the rest thought that Arsenius had really wanted a hand , and they expected that Athanasius would make his own defence some other way . But he took Arsenius's garment , and turning it on one side , shews the mans hand . Again , when some supposed that his other hand was wanting , he made a short stay , permitting them to continue dubious . Immediately after , without any further delay , he turned aside the other part [ of his garment ] and shewed Arsenius's other hand : after which he thus addressed himself to the company ; Arsenius , as you see , is found to have two hands : as for the third , let my Accusers shew the place whence it was cut off . CHAP. XXX . That Athanasius being found innocent after his first accusation , his Accusers made their escape by flight . THese affairs concerning Arsenius having been thus transacted , they who had contrived this fraud , were reduced to a straight . But a Achab , ( who was also called John ) Athanasius's Accuser , slipt away out of the Court of judicature , and so made his escape in the tumult . Thus Athanasius cleared himself from this accusation , without making use of any * exception . For he was confident , that the bare sight of Arsenius being alive would abash the Sycophants . CHAP. XXXI . That Athanasius fled to the Emperour , upon the Bishops not admitting of his defence at his second accusation . BUt in his disproof of the false accusations brought against Macarius , he made use of legal exceptions . And first he excepted against Eusebius and his companions , as being enemies , alledging that no man ought to be judged by his adversaries . Afterwards he said , that it must be demonstrated , that Ischyras the Accuser had really procured the dignity of a Presbyter . For so it was written in the Libel of Accusation . But when the Judges would not allow of any of these exceptions , Macarius's cause was brought in . After that the Accusers were almost wearied out and quite faint , the further hearing of the cause was defered till such time as some persons should make a journey into Mareotes , that they might make inquisition upon the place concerning all matters that were doubtful . But when Athanasius perceived that those very persons were ordered to go , whom he had excepted against ; ( for Theognis , Maris , Theodôrus , Macedonius , Valens , and Ursacius were sent : ) he cried out that their proceedings were treacherous and fraudulent . For it is unjust [ said he ] that Macarius the Presbyter should be kept in bonds , and that his Accuser , together with his Adversaries the judges should go ; and [ that this was done ] for this reason , [ to wit , ] that the memorials of the Acts might be made up [ in favour ] of one side only . After Athanasius had spoke these words aloud , and made protestation before the whole Synod and Dionysius the president , when he saw that no body took notice of him , he privately withdrew . Those therefore that were sent to Mareotes , having registred the Acts in favour of one side only , as if those things had been most certainly true , a which the Accuser had deposed ; made [ their return to Tyre . ] CHAP. XXXII . That after Athanasius's departure , he was deposed by the Vote of the Synod . AThanasius being gone away , fled immediately to the Emperour . The Synod in the first place condemned him in his absence for deserting his cause . But when the Acts , which had been made up in Mareotes arived , they passed the sentence of deposition against him ; loading him with reproaches in the a Libel of his deposition , but mentioned not a word how shamefully the Sycophants had been vanquished in the accusation of the murder . Arsenius also , who was reported to have been murdered , was received by them . He had at first been a Bishop of the Melitian Heresie : But he subscribed Athanasius's deposition , as being at that time Bishop of the b Hypselites . And thus ( which was very strange ) he that was reported to have been murdered by Athanasius , being alive , deposed Athanasius . CHAP. XXXIII . How the Synod , having left Tyre , came to Jerusalem , and after the celebration of the feast of Dedication of the New Jerusalem , readmitted Arius to communion . IN the interim the Emperours Letters arrived , commanding the Synod to give their speedy attendance at New Jerusalem . And immediately with all possible expedition they hastned from Tyre to Jerusalem . Where after they had finished the solemnities of the consecration of the places , they a readmitted Arius and his associates into the Church , saying , that they did it in obedience to the Emperours Letters , by which he had signified to them that he was fully satisfied as touching Arius and Euzoïus's faith . Moreover , they wrote Letters to the Church of Alexandria , that all envy and hatred was now banished , and that the affaires of the Church were in a peaceable and sedate posture : and that Arius , in regard by his repentance he had acknowledged the truth , was in future to be received by them , and that deservedley , as being a member of the Church . b [ But ] they obscurely intimated that Athanasius was deposed from his Bishoprick [ by their saying that all envy and hatred was now banished ] Moreover , they wrote to the Emperour , informing him of the same affaires . Whilst the Bishops were transacting these things , other Letters came unlookt for from the Emperour , which signified to them that Athanasius was fled to him for refuge : and that upon his account they must necessarily come to Constantinople . Now the Emperours intervening Letter is as followeth . CHAP. XXXIV . That the Emperour by his Letter summoned the Synod to attend him , that Athanasius's case might be accurately discussed in his presence . VICTOR CONSTANTINUS , MAXIMUS , AUGUSTUS , to the Bishops Assembled at Tyre . IT is indeed unknown to Us , what hath tumultuously and tempestuously been determined by your Synod . But the truth seemeth in a manner to be perverted by a certain turbulent disorder , to wit , whilst by reason of your mutual contention , which you are desirous should be insuperable , you consider not those things that are well pleasing to God. But it will [ We hope ] be the work of Divine Providence , to dissipate the mischiefs of this pertinacious contentiousness , after they are manifestly detected ; and to make it perspicuous to Us , how great a care you that have been convened have had of the Truth , and whether you have determined the matters that have been discussed by you without any favour or malice . Therefore , all of you must of necessity with speed attend upon Our piety , that you your selves may render an accurate account of what hath been done by you . Now , for what reason we thought it requisite to write these things to you , and to summon you before our selves by this Letter , you shall understand from the sequel . As We were making our entry into Constantinople the City that bears Our name , [ scitua●e in ] Our own most flourishing Countrey ; ( it hapned that We then rode on Horse-back : ) on a sudden Athanasius the Bishop , together a with some Presbyters whom he had about him , approacht Us in the midst of the high way so unexpectedly , that he put Us into a consternation . For God the Inspectour of all things is our witness , that at first sight We were unable even to discern who he was , had not some of Our [ servants ] upon Our enquiry told Us ( as it was meet ) both who he was , and what injuries he had suffered . At that time We neither spoke to , nor had any discourse with him . But when he requested that he might be heard , and We had refused that , and in a manner ordered he should be removed from our presence ; with a greater confidence he said , that he desired nothing else but your appearance here , that ( being necessitated thereto ) he might in Our presence make a complaint of his sufferings . Wherefore , in regard this seemed reasonable to Us , and a matter befitting Our times , We willingly gave order for the writing of these things to you : that all you , who made up the Synod convened at Tyre , should without delay hasten to the Court of Our piety , in order to your making a real demonstration of the integrity and unbyassedness of your determination ; to wit , in the presence of Us , whom none of you can deny to be a genuine servant of God. For by the worship we exhibit to the deity , peace doth every where flourish , and the name of God is sincerely praised even by the b Barbarians themselves , who till this time have been ignorant of the truth . Moreover , it is manifest , that he who knows not the truth , acknowledges not God. Nevertheless , as we said before , even the Barbarians have ( upon Our account who are Gods genuine servant ) acknowledged the Deity , and have learned to pay a Religious worship to him , by whose Providence , as they have been really and truely made sensible , we are every where protected and provided for . Upon which account chiefly they have been brought to the knowledge of God ; whom they worship out of a dread towards Us. But c we , who seem to have a greater est●em for , ( for We will not say , to defend ) the holy mysteries of his Church : We say , We do nothing else , but what belongs to discord and hatred , and ( to speak plainly ) what tends to the destruction of mankind . But , as we said before , come all of you to Vs speedily ; with a full assurance , that with our utmost vigour we will endeavour the accomplishing of this , [ namely ] that those things [ comprehended ] in the Law of God may most especially be preserved firm and unshaken ( on which no reproach or ill opinion can possibly be fixt , ) to wit , by dissipating , breaking to pieces , and utterly destroying the enemies of the Law , who under the covert of [ Christs ] holy name introduce various and different sorts of Blasphemies . CHAP. XXXV . That , when the Synod came not to the Emperour , the Eusebians accused Athanasius , as if he had threatned , that he would prohibit the carriage of that Corn , with which Alexandria furnished Constantinople . Whereupon the Emperour , being incensed , banished Athanasius , confining him to the Gallia's . THis Letter put those present at the Synod into a great perplexity of mind . Wherefore most of them returned to their own Cities . But Eusebius , Theognis , Maris , Patrophilus , Ursacius and Valens , going to Constantinople , would not suffer any further enquiry to be made concerning breaking the Cup , overturning the [ Communion ] Table , and the murthering of Arsenius : but they proceeded to another calumny , having informed the Emperour , that Athanasius had threatned to prohibit the sending of the Corn , which was usually conveighed from Alexandria to Constantinople : and that these words were said by Athanasius in the hearing of Adamantius , Anubion , a Arbathion and Peter , all Bishops . For a calumny hath a greater force and prevalency , when the false Accuser is a person of repute and credit . The Emperour , thus circumvented and incensed , punisheth Athanasius with banishment , ordering him to inhabit the Gallia's . There are those that say this was done by the Emperour , with a design thereby to procure a general union in the Church , in regard Athanasius had wholly refused to communicate with Arius and his followers . But he lived [ in exile ] at Triers a City of Gallia . CHAP. XXXVI . Concerning Marcellus [ Bishop ] of Ancyra , and Asterius the Sophista . THe Bishops that were convened at Constantinople did also depose Marcellus Bishop of Ancyra in Galatia the less , upon this account . There was one Asterius a Professour of Rhetorick in Cappadocia , who left the teaching of that art , and owned himself a Professour of the Christian Religion . He also took in hand to write books ( which are extant to this day ) wherein he asserted Arius's opinion , saying , that Christ is the Power of God in the same sence that the Locust and Palmer-worm are in Moses said to be the Power of God , and other such like [ Blasphemies ] as these . This Asterius was continually in company with the Bishops , and with those Bishops most especially that were not disaffected to Arianisme : Moreover , he came frequently to Synods , being very desirous to creep into the Bishoprick of some City . But he got not so much as a Presbytership , because he had sacrificed in the time of Persecution . He went up and down to the Cities of Syria , and a recited in publick the books he had made . When Marcellus understood this , being desirous to b oppose him , through an over great earnestness [ in his confutation of him ] he fell into the contrary errour . For he audaciously asserted , that Christ was a meer man , as Paul of Samosata did . Which when the Bishops then convened at Jerusalem had intelligence of , they took no notice of Asterius , because he was not enrolled in the catalogue of the Presbyters . But they required of Marcellus , as being a Priest , an account of the c Book written by him . And when they found that he held Paul of Samosata's principles , they commanded him to alter his opinion . He , ashamed [ of what he had done , ] promised to burn his Book . But the convention of Bishops being hastily dissolved , upon the Emperours summoning of them to Constantinople ; when the Eusebians came to Constantinople , Marcellus's case was again discussed . And upon Marcellus's refusal to burn his impious and unhappy Book according to his promise , the Bishops there assembled deposed him , and sent Basilius in his room to Ancyra . Moreover , Eusebius wrote three Books by way of Answer and Confutation of this Book , [ of Marcellus's , ] in which he manifestly laid open and reproved his false opinion . But Marcellus afterwards recovered his Bishoprick in the Synod of Sardis , saying that his Book was not rightly understood , and therefore he was judged to favour Paul of Samosata's Doctrine . But we will speak of this in its proper place . CHAP. XXXVII . How , after Athanasius was exiled , Arius , being sent for from Alexandria by the Emperour , raised disturbances against Alexander Bishop of Constantinople . WHile these things were transacted , the thirtieth year of Constantines Reign was compleated . a Arius and his followers being returned to Alexandria , caused a general disturbance in that City again . For the populace of Alexandria were very much troubled both at Arius and his Complices's return , and also at the exile of their Bishop Athanasius . But when the Emperour understood the perversness of Arius's mind , he ordered him to be sent for again to Constantinople , there to give an account of the disturbances he had endeavoured to rekindle . Alexander , who had some time before that succeeded Metrophanes , did then preside over the Church of Alexandria . The conflict this man had with Arius at that time , was a sufficient proof of his piety and acceptableness to God. For upon Arius's arrival there , both the people were divided into two factions , and there also arose an universal commotion all the City over : some of them affirming , that the Nicene Creed ought to continue unshaken and without any alteration ; and others pertinaciously asserting that Arius's opinion was consonant to reason ; Alexander was hereupon reduced to a great straight . And more especially , because Eusebius of Nicomedia had sorely threatned him , saying that he would forthwith cause him to be deposed , unless he would admit Arius and his followers to Communion . But Alexander was not so sollicitous about his own deposition , as he was fearful of the enervating of the Doctrine of Faith , which they earnestly endeavoured to subvert . For looking upon himself as the keeper and patron of the determinations made by the [ Nicene ] Synod , he made it wholly his business to prevent the wresting and depravation of those Canons . Being therefore reduced to those extremities , he entirely bad farwell to [ the assistances of ] Logick , and made God his Refuge . He devoted himself to continued fasts , and omitted no form or manner of praying . Now , he made this resolution within his own mind , and what he had resolved he secretly performed . Having shut up himself alone in the Church which is called Irene , he went to the Altar , laid himself prostrate on the ground under the b holy Table , and poured forth his prayers [ to God ] with tears : he continued doing this for many nights and days together . Moreover , he asked of God , and received [ what he had desired . ] His petition was this ; that if Arius's opinion were true , he might not see the day appointed for the disquisition thereof : but , if that Faith which he professed were true , that Arius ( in regard he was the Authour of all these mischiefs ) might suffer condign punishment for his impiety . CHAP. XXXVIII . Concerning Arius's death . THis was the subject of Alexanders prayer . Now the Emperour , desirous to make tryal of Arius , sends for him to the Pallace , and enquired of him , whether he would give his assent to the determinations of the Nicene Synod . He , without any delay readily subscribed in the Emperours presence , making use of evasive shifts to elude and avoid what had been determined concerning the Faith. The Emperour , admiring hereat , compelled him to swear . This he also did , by making use of fraud and deceit . Moreover , the manner of artifice he made use of in subscribing was , as I have heard , this . Arius , they say ▪ wrote that opinion he maintained in a piece of paper , and hid it under his arm-pit : and then swore that he did really think as he had written . What I have written concerning his having done this , is grounded on hear-say only . But I have collected out of the Emperours own Letters , that he swore , besides his bare subscribing . Hereupon the Emperour believed him , and gave order to Alexander Bishop of Constantinople to admit him to Communion . It was then the Sabbath day , and on the day following he expected that he should be a member of the assembly of believers . But Divine vengeance closely followed Arius's audaciousness . For , when he went out of the Imperial Pallace , he was attended by the Eusebian faction , like guards , through the midst of the City , in so much that the eyes of all people were upon him . And when he came neer that place which is called Constantines Forum , where the pillar of porphyrie , is erected , a terror [ proceeding ] from a consciousness [ of his impieties ] seiz'd Arius , which terrour was accompanied with a loosness . Hereupon he enquired whether there were an house of office neer , and understanding that there was one behind Constantines Forum , he went thither . A fainting fit seized him ; a and together with his excrements his fundament fell down forthwith , and a great flux of bloud followed , and his small guts . And bloud gushed out , together with his spleen and liver . He died therefore immediately . But the house of office is to be seen at this day in Constantinople , as I said , behind Constantines Forum , and behind the Shambles in the Piazza : and by every ones pointing with their finger at the jakes as they go by , the manner of Arius's death will never be forgotten by posterity . This accident hapning , a fear and an anxietie seized Eusebius of Nicomedia's faction : and the report hereof quickly spread it self all over the City , nay I may say over the whole world . But the Emperour did more zealously adhere to Christianity , and said that the Nicene Faith was now truly confirmed by God himself . He was also very glad , both at what had hapned , and also upon the account of his three sons , whom he had proclaimed Caesars : each of them was created at every * Decennalia of his Reign . The Eldest of them ( called Constantine after his own name ) he created Governour over the Western parts of the Empire , in the first tenth year of his Reign . His second son , Constantius ( who bore his Grandfathers name , ) he made Caesar in b the Eastern parts of the Empire , in the twentieth year of his Reign . The youngest , called Constans he created [ Caesar ] in the thirtieth year of his Empire . CHAP. XXXIX . How Constantine , falling into a distemper , ended his life . THe Year after , the Emperour Constantine , having just entred the sixty fifth year of his age , falls sick . He therefore left Constantinople and went by water to Helenopolis , to make use of the medicinal hot springs situate in the vicinage of that City . But when he was sensible that his distemper increased , he deferred bathing . And removed from Helenopolis to Nicomedia . He kept his Court there in the Suburbs , and received Christian Baptism . He was hereupon very chearfull , and made his will , wherein he left his three sons heirs of the Empire , allotting to every one of them their part , as he had done in his life time . He left many Legacies both to a Rome and to Constantinople , and he intrusted his Will with that b Presbyter , by whose intercession Arius was recalled , of whom we spoke something * before : injoyning him not to deliver it into any mans hands , except his Son Constantius's , whom he had constituted Governour of the East . After he had made his Will , he lived some few days and then died . Moreover , none of his Sons were with him at his death . Therefore there was one immediately dispatcht into the East , to inform Constantius of his Fathers death . CHAP. XL. Concerning Constantine the Emperours Funerall . THey that were about the Emperour , put his Corps in a Coffin of Gold , conveighed it to Constantinople , and placed it [ on a bed of State ] on high in the Pallace ; and there they paid their honorary respects to it , and set a guard about it , as when he was alive . This course they continued , till one of his Sons came . But when Constantius arrived out of the Eastern parts , he was honoured with an imperial Sepulture , and deposited in the Church called The Apostles ; which he himself had erected for this reason , that the Emperours and Prelates a might not be far inferiour to the reliques of the Apostles . The Emperour Constantine lived to the age of Sixty five years : he Reigned One and thirty years . And died in the Consulate of Felicianus and Titianus , upon the twenty second day of May : which was the b second year of the Two hundredth seventy eighth Olympiad . Now , this Book contains in it the space of thirty one yeares . THE SECOND BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . CHAP. I. The Preface , wherein he gives an account , why he made a new Edition of his First and Second Book . Rufinus ( he that wrote an Ecclesiastick History in the Latine tongue , ) has erred concerning [ the notation of ] the times . For he supposes , that what was done against Athanasius , hapned after the death of Constantine the Emperour . He was also ignorant of his banishment into the Gallia's , and of several other things . We having at first followed Rufinus [ as our authour , ] wrote the first and second book of our History according to his authority . But from the third to the seventh Book we have made a collection of some passages , partly out of Rufinus , and partly out of various other authours , and related others from those which do yet survive ; and so have compleated our work . But when we had afterwards procured Athanasius's Books , wherein he laments his own calamitous sufferings , and how he was banisht by the calumny of the Eusebian faction ; we thought it more expedient to credit him ( who had suffered these hardships ) and those who had been present at the transacting of these matters ; rather then such as have followed conjectures [ in their relations ] thereof , and for that reason have been mistaken . Besides , having gotten [ several ] Letters of persons at that time very eminent , to our utmost ability we have diligently traced out the truth . Upon which account we have been necessitated * entirely to dictate again the first and second Book [ of this work , ] making use [ nevertheless ] of those passages , in the relation whereof Rufinus hath not forsaken the truth . Moreover , notice is to be taken , that in our former Edition we had not inserted Arius's Libel of deposition , nor the Emperours Letters ; but had onely set forth a bare relation of the affairs transacted , that we might not dull our Readers by a prolixe and tedious narration . But in regard that this also was to be done in favour to you a O sacred man of God , Theodorus ! ) that you might not be ignorant of what the Emperours wrote in their Letters , nor of what the Bishops ( changing that faith by little and little ) promulged in divers Synods : wherefore , in this latter Edition we have made such alterations and insertions as we judged to be necessary . And , having done this in the first Book , we will also make it our business to do the same in that now under our hands , we mean the second . But we must now begin [ the following series of ] our History . CHAP. II. How Eusebius Bishop of Nicomedia with his accomplices , earnestly indeavouring to introduce Arius's opinion again , made disturbances in the Churches . THe Emperour Constantine being dead , Eusebius [ Bishop ] of Nicomedia , and Theognis Bishop of Nice , supposing they had now gotten a very seasonable opportunity , made use of their utmost diligence and attempts to expell the * Homoüsian faith , and introduce Arianism in its stead . a But they [ supposed ] it impossible for them to effect this , if Athanasius should return [ to Alexandria . ] Moreover , in order to their forming and carrying on of their design in this matter , they made use of that Presbyters assistance , who had a little before been the cause of Arius's being recalled from banishment . But , how this was effected , we must relate . That Presbyter [ we have mentioned ] presented Constantines last will and commands , which he had received from the Emperour at his death , to the Emperours son Constantius . He having found that written in the Will which he was very desirous of ; ( for by the Will the Empire of the East was committed to him ) had an honorary respect for the Presbyter , allowed him a great liberty of speaking , and ordered he should freely and with confidence come into the Palace . This liberty therefore being allowed [ the Presbyter , ] made him in a short time well known both to the Empress , and also to her Eunuches . The principal person of the Emperours Bed-chamber at that time was an Eunuch , whose name was Eusebius . The Presbyter perswaded this person to embrace Arius's opinion . After which , the rest of the Eunuches were prevailed with to be of the same opinion . Moreover , the Emperours wife also , by the perswasion of the Eunuches and this Presbyter , became a favourer of Arius's Tenets . Not long after , this question came to [ the hearing of ] the Emperour himself . And by degrees it was spread abroad , first amongst b those that were of the milice in the Palace ; and afterwards it was divulged amongst the multitudes of the [ Imperial ] City . Those of the Bed-chamber together with the women discoursed concerning this opinion in the Imperial Palace : and in the City , throughout every private family , there was a logical war waged . Moreover , the mischief soon spread its self over other Provinces and Cities . And ( like a spark ) this controversie taking its rise from a small beginning , excited the hearers minds to a most pertinacious contention . For every person that enquired the reason of the disturbance , immediately had an occasion of disputing given him ; and at the very interim of his making an enquiry , he resolved upon entring into a wrangling dispute . By this contention all things were subverted . These [ alterations ] were started in the Eastern Cities only . For the Cities of Illyricum , and those [ scituated ] in the Western parts [ of the Empire ] were in that interim at quiet : for they would by no means disanull the determinations made at the Nicene Synod . When therefore this mischief , thus kindled , increased and grew daily worse and worse , Eusebius of Nicomedia and his faction began then to think the disturbance of the Vulgar to be their gain . For [ they were in hopes ] of being enabled by this means only , to constitute a Bishop of Alexandria , that should be of the same opinion with them . But Athanasius's return at that time to Alexandria prevented this their design , who came thither fortified with one of the Augustus's Letters , which Constantinus the younger ( who bore the same name with his Father ) sent from Triers a City in Gallia to the people of Alexandria . [ A Copy of ] which Letter I have here subjoyned . CHAP. III. How Athanasius , confiding in the Letter of Constantine the Younger , returned to Alexandria . CONSTANTINUS CAESAR , to the people of the Catholick Church of the Alexandrians . IT has not , We suppose , a escaped the knowledge of your sacred mind , that Athanasius an interpreter of the venerable Law , was therefore sent into the Gallia's for a time , lest ( in regard the barbarity of his bloud-devouring Enemies and Adversaries continually menaced his sacred head with imminent danger , ) he should undergo incurable mischiefs through the perverseness of wicked men . In order therefore to his frustrating of this [ barbarity , ] he was snatcht out of the Jaws of those persons that designed his ruine ; and enjoyned to live under our district , in such a manner that , in that City wherein he was ordered to make his residence , he should abound with all manner of necessaries : although his most eximious virtue , having put its confidence in the divine assistances , esteems as nothing the troubles of a rougher fortune . Wherefore , although Our Lord and Father Constantinus Augustus of blessed memory had determined to restore this Bishop to his own * See , and [ return him ] to your most amiable piety : yet in regard , being prevented by humane chance , he died before the accomplishment of his desire ; We being his successour , thought it agreeable to fulfill the mind of that Emperour of sacred memory . [ Moreover , ] how great a reverence and respect he has procured from us , you shall know from himself , as soon as he shall come into your presence . Nor is it a wonder that We have done any thing in favour to him : for both the representation of your love , and also the aspect of so great a personage moved and exited Our mind hereto . May the Divine Providence preserve you dearest brethren . Upon the confidence of this Letter Athanasius comes to Alexandria , and the people of Alexandria most willingly received him . But as many as were followers of Arius's opinion , entred into a combination and conspired against him : hereupon continual Seditions arose , which gave an occasion to the Eusebian faction of accusing him before the Emperour , because upon his own inclination and award ( without the determination of a general Council of Bishops ) he had returned and taken possession of the [ Alexandrian ] Church . And they made so great a proficiency in their calumnies , that the Emperour , being incensed , expelled him out of Alexandria But , how that was effected , I will a little after this relate . CHAP. IV. That upon Eusebius Pamphilus's death ; Acacius succeeded in the Bishoprick of Caesarea . DUring this interval of time , Eusebius ( who was Bishop of Caesarea in Palestine , and had the sirname of Pamphilus ) departed this life , and Acacius his Scholar succeeded him in that Bishoprick . This Acacius published many other books , and also wrote [ particularly ] concerning the Life of his Master [ Eusebius . ] CHAP. V. Concerning the death of Constantine the Younger . NOt long after this , the Emperour Constantius's brother , ( who bore the same name with his Father , ) Constantine the younger , invading those parts [ of the Empire ] that belonged to his younger brother Constans , and ingaging with his Souldiers , is slain by them , in the Consulate of Acindynus and Proclus . CHAP. VI. How Alexander Bishop of Constantinople , at his death , proposed Paulus and Macedonius to be elected into his Bishoprick . AT the very same time , the City Constantinople was involved in another tumult ( which followed on the neck of those [ disturbances ] we have before related , ) raised upon this account . a Alexander , who presided over the Churches in that City , [ a Prelate ] that had couragiously opposed Arius , departed out of this life , after he had spent twenty three years in that Bishoprick , and had lived ninety eight years compleat , having ordained no body [ to succeed ] in his place . But he commanded those to whom the power of electing belonged , to make choice of one of those two whom he should name . And if they were desirous of having one that should be both skillfull in teaching , and also of an approved piety and uprightness of life , [ he advised them ] to make choise of Paulus , one that he had ordained Presbyter ; a person that was a young man indeed in respect of his age , but old in understanding and prudence . But if they would rather have one commendable for an external shew of piety only , they might elect b Macedonius , who had long since been made a Deacon of that Church , and was now grown aged . Hereupon there hapned a great contest concerning the Ordination of a Bishop , which very much disturbed that Church . For the people were divided into two * factions ; the one side adhered to the Arian opinion ; the other embraced the determinations made at the Nicene Synod . And as long as Alexander continued alive , the † Homoöusian party prevailed ; the Arians disagreeing , and contending daily amongst themselves concerning their own opinion . But after Alexanders death , the success of the peoples contest was dubious . Therefore , the Homoöusian party proposed Paulus to be ordained Bishop : but those that embraced Arianism , were very earnest to have Macedonius elected . And in the Church called c Irene ( which is near that Church now named The Great Church , and the Church of Sophia , ) Paulus is ordained Bishop ; in which [ election ] the suffrage of Alexander , then dead , seemed to have prevailed . CHAP. VII . How the Emperour Constantius ejected Paulus who had been Ordained Bishop : and , having sent for Eusebius from Nicomedia , entrusted him with the Bishoprick of Constantinople . BUt the Emperour , arriving not long after at Constantinople , was highly incensed at this Ordination [ of Paulus . ] And having convened a Council of Bishops that embraced Arius's opinion , he vacated Paulus's [ Bishoprick . ] And he translated Eusebius a from Nicomedia , and constituted him Bishop of Constantinople . When the Emperour had performed these things , he went to Antioch . CHAP. VIII . How Eusebius assembled another Synod at Antioch of Syria , and caused another form of Faith to be published . BUt Eusebius could by no means be at quiet : but ( as the common saying is ) moved every stone , that he might effect what he had designed . Therefore , he procures a Synod to be assembled at Antioch in Syria , under a pretence of dedicating a Church , which [ Constantine ] the father of the * Augusti had begun to build : ( after whose death , Constantius his son finished it , in the tenth year after its foundation was laid : ) but in reality , that he might subvert and destroy the Homoöusian Faith. At this Synod there met ninety Bishops , [ who came ] out of divers Cities . But Maximus Bishop of Jerusalem , who had succeeded Macarius , was not present at that Synod , a having considered with himself that he had been before induced by fraud to subscribe Athanasius's deposition . Neither was Julius Bishop of Rome the Great present there : nor did he send any body to supply his place . Although the Ecclesiastick ▪ Canon doth order , that the Churches ought not to make Sanctions contrary to the Bishop of Romes opinion . This Synod therefore is convened at Antioch ( the Emperour Constantius himself being there present , ) in the b Consulate of Marcellus and Probinus . This was the c fifth year from the death of Constantine the father of the Augusti . At that time d Placitus , successour to Euphronius presided over the Churches in Antioch . The Eusebians therefore made it their principal business to calumniate Athanasius , [ saying ] in the first place , that he had done contrary to that Canon , which they had then constituted , because he had recovered his Episcopal dignity without the consent of a general Synod of Bishops . For , returning from his exile , he had upon his own arbitrement and award rushed into the Church : [ secondly , ] that a tumult being raised at his entrance , e many had lost their lives in that Sedition ; and that some persons had been scourged by Athanasius , and others brought before the seats of Judicature . Moreover , they produced what had been done against Athanasius in the City of Tyre . CHAP. IX . Concerning Eusebius Emisenus . AFter the framing of these calumnies , they proposed one to be made Bishop of Alexandria , and in the first place [ they named ] Eusebius Emisenus . Who this person was , Georgius of Laodicaea , one that was present at this Synod , informs us . For he says ( in the Book he wrote concerning his Life ) that this Eusebius was descended from noble personages of Edessa in Mesopotamia : and that from his childhood he a Learned the sacred Scriptures : that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa ; and in fine , that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius ; the latter of which persons presided over the Church in Caesarea , and the former over that in Scythopolis . After this , when he came to Antioch , it hapned that Eustathius , being accused by Cyrus of Beroea , was deposed , as being an assertor of Sabellius's opinion . Wherefore Eusebius afterwards lived with Euphronius , Eustathius's successour . Afterwards , that he might avoid being made a Bishop , he betook himself to Alexandria , and there studied Philosophy . Returning from thence to Antioch , he conversed with Flaccillus , Euphronius's successour , and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople . But he went thither no more , because Athanasius was so much beloved by the people of Alexandria . He was therefore sent to Emisa . But when the Inhabitants of that City raised a Sedition at his Ordination , ( for he was reproacht , as being a person studious of , and exercised in the Mathematicks , ) he fled from thence , and went to Laodicaea , to Georgius , who hath related so many passages concerning him . When this Georgius had brought him to Antioch , he procured him to be sent back again to Emisa by Flaccillus and Narcissus . But he afterwards underwent another accusation , for being an adherent to Sabellius's principles . Georgius writes at large concerning his * Ordination . And in fine adds , that the Emperour , in his expedition against the Barbarians , took him along with him , and that miracles were wrought by him . But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus . CHAP. X. That the Bishops convened at Antioch , upon Eusebius Emisenus's refusal [ of the Bishoprick ] of Alexandria , Ordained Gregorius , and altered the expressions of the Nicene Faith. BUt when Eusebius , who had been chosen Bishop of Alexandria at Antioch , was afraid to go thither , they then proposed Gregorius to be Ordained Bishop of Alexandria . And having done this , they altered the * Creed , finding fault indeed with nothing [ that had been determined ] at Nice ; a but in reality [ their design was ] to subvert and destroy the Homoöusian Faith , by their continual assembling of Synods , and by their publishing sometimes one , sometimes another form of the Creed ; that so by degrees [ all persons ] might be b perverted to the Arian opinion . Moreover , how these things were done [ by them , ] we will manifest in the procedure of our History . But the Epistle they published concerning the Faith runs thus . We have neither been Arius ' s followers : ( for how should we that are Bishops be the Followers of a Presbyter ? ) Nor have we embraced any other Faith , than what was from the beginning set forth . But , being made inquirers into , and examiners of , his Faith , we have c admitted and entertained , rather than followed , him . And this you will understand from what shall be said . For we have learned from the beginning to believe in one supream God , the maker and preserver of all things as well intelligible as sensible . And in one only begotten Son of God , subsisting before all ages , existing together with the Father that begat him ; by whom all things visible and invisible were made : who in the last days , according to the Fathers good pleasure , descended , and assumed flesh from the holy Virgin , and when he had compleatly fulfilled all his Fathers will , he suffered , and arose , and ascended into the heavens , and sits at the right hand of the Father : and he shall come to judge the quick and dead , and continues a King and God for ever . We believe also in the holy Ghost . And ( if it be requisite to add this ) we also believe the Resurrection of the flesh , and the life everlasting . Having written these things in their first Epistle , they sent them to [ the Bishops ] throughout every City . But , when they had continued sometime at Antioch , condemning as it were this [ their former ] Epistle , they again publish another , in these very words . Another Exposition [ of Faith. ] Agreeable to Evangelick and Apostolick tradition , We believe in one God the Father Almighty , the Framer and Maker of all things . And in one Lord Jesus Christ , his only begotten Son , God , by whom all things were made : begotten of the Father before all worlds , God of God , Whole of Whole , Only of Only , Perfect of Perfect , King of King , Lord of Lord : the living Word , the Wisedom , the Life , the true Light , the way of Truth , the Resurrection , the Shepherd , the Gate : immutable and inconvertible : the most express image of the Father's Deity , * Substance , Power , Council , and Glory : the First begotten of every Creature : † Who was in the beginning with God , God the Word , according as 't is said in the Gospel : and the word was God , by whom all things were made , and in whom all things have subsisted . Who in the last days came down from heaven , and was born of the Virgin according to the Scriptures . And was made man , the mediatour of God and men , the Apostle of our Faith , and the Prince of life , as he himself says , * For I came down from heaven , not to do mine own will , but the will of him that sent me . Who suffered for us , and rose again for us the third day , and ascended into the heavens , and sitteth at the right hand of the Father . And he shall come again with Glory and Power , to judge the quick and dead . And [ we believe ] in the holy Ghost , who is given to believers in order to their Consolation , Sanctification , and Perfection : according as our Lord Jesus Christ commanded his disciples , saying , † Go ye , and make disciples of all nations , baptizing them in the name of the Father , and of the Son , and of the holy Ghost : to wit , of the Father being truly the Father , and of the Son being truly the Son , and of the holy Ghost being truly the holy Ghost : which terms are not simply , or insignificantly * made use of , but they do accurately manifest the proper and peculiar Person , Glory , and Order of each of those that are named . So that they are three in Person ; but in consent One. d We therefore holding this Faith , in the presence of God and of Christ , do anathematize all manner of Heretical and ill opinions . And if any one shall teach ( contrary to the ●ound and true Faith of the Scriptures , ) saying , that there is , or was , a time , or an age , e before the Son of God [ was begotten ; ] let him be Anathema . And if any one says , that the Son is a Creature , as one of the Creatures , or that he is a * Branch , as one of the Branches ; and [ shall not hold ] every one of the foresaid points according as the sacred Scriptures have set them forth : or if any one Teaches or Preaches any other thing than what we have received , let him be Anathema . For we do truly , and f clearly , believe and follow all things delivered by the Prophets and Apostles in the sacred Scriptures . Such were the Expositions of the Faith , [ published ] by those at that time convened at Antioch : to which also Gregorius ( although he had not then made his entry into Alexandria , yet ) subscribed as Bishop of that City . The Synod at that time assembled in Antioch , having done these things , and made some other Canons , was dissolved . The state of the publick affairs in the Empire hapned to be disturbed at the very same time also . A nation ( they are called The Franci ) made an incursion into the Roman territories in Gallia . At the same time also , there were terrible earth-quakes in the East : g especially at Antioch , which City was shaken thereby [ continually ] for the space of one whole year . CHAP. XI . That , upon Gregorius's arrival at Alexandria [ guarded ] with a Military force , Athanasius fled . WHen these things were done , a Syrianus the Captain ( with the armed Souldiers under his command , being in number five thousand , ) brought Gregorius to Alexandria . Those in that City who were favourers of Arius's opinion , assisted the Souldiers . Moreover , after what manner Athanasius , being expelled out of the Church , escaped being taken by them , I think fit to relate . It was now b Evening , and the people lodged in the Church all night , a communion being expected . The Captain came , and having put his Souldiers into a fighting posture , environed the Church on every side . Athanasius seeing what was done , made it his chiefest care , that the people might in no wise be damnified upon his account . And having commanded the Deacon to give the people notice of going to prayers , after that he gave order for the recitation of a Psalm . And when there was a sweet harmony made by reason of the peoples singing of the Psalm together , all the congregation went out through one of the Church doors . Whilst this was doing , the Souldiers stood still without striking a stroak : and so Athanasius escaped unhurt in the midst of those that sang the Psalm . Having secretly made his escape after this manner , he hastned to Rome : Gregorius was then put into possession of the [ Alexandrian ] Church . But the people of Alexandria , unable to bear what had been done , burnt that , called Dionysius's Church . Thus far concerning these things . But Eusebius having done what he had a mind to do , c sent an Embassage to Julius Bishop of Rome , entreating him to become Judge of those matters relating to Athanasius , and that he would call for a disquisition of the controversie before himself , in order to his taking cognizance thereof . CHAP. XII . How , after Eusebius's death , the people of Constantinople restored Paulus to his See again . And that the Arians made choice of Macedonius . BUt Eusebius could never understand what Julius had determined concerning Athanasius . For having survived the Synod some small time , he dyed . Wherefore the people of Constantinople introduce Paulus into the Church again . But at the same time the Arians ordain Macedonius , in the a Church dedicated to Paul. And this was done by those , who formerly had been assistants to Eusebius that disturber of all things , but were then his successours in power and authority . These are their names , Theognis of Nice , Maris of Chalcedon , Theodorus of Heraclea in Thracia , Ursacius of Singidunum in the Upper Mysia , Valens of Mursa in the Upper Pannonia . Indeed , Ursacius and Valens changing their opinions afterwards , delivered their penetentiary Libel to Julius the Bishop , and having consented to the Homoöusian opinion , were admitted to communion . But at that time they were hot maintainers of the Arian Religion , and * framed no trivial commotions against the Churches . One whereof was that made by Macedonius in the City of Constantinople . For from this intestine war amongst the Christians there hapned continual Seditions in the City , and many persons , oppressed by the violence of what was done , lost their lives . CHAP. XIII . Concerning the slaughter of Hermogenes the Lieutenant-General , and how Paulus was for that reason turned out of the Church again . BUt , what was done came to the hearing of Constantius the Emperour , who then made his residence at Antioch . Therefore he orders Hermogenes the Lieutenant-General , ( whom he had sent into the coasts of Thracia , ) that he should incidently pass through [ Constantinople , ] and turn Paulus out of that Church . He arriving at Constantinople , disturbed the whole City , by endeavouring to cast out the Bishop by force . For there immediately followed a Sedition amongst the people , and all persons were ready to defend [ the Bishop . ] But when Hermogenes with much earnestness endeavoured to expell Paulus by his Military forces , the populace being exasperated ( as in such like cases it usually happens , ) made a more inconsiderate and rash attack against him . In the first place they set his house on fire . Then , having a drawn him about by the heels , they killed him . These things were done in the Consulate of the Two Augusti , Constantius being then the third , and Constans the second time Consul . At the same time , Constans , having vanquished the nation of the Franci , made them enter into a league with the Romans . But the Emperour Constantius being informed of Hermogenes's murder , rode post on horse-back from Antioch , and arrived at Constantihople : out of which City he expelled Paulus . He also punished that City , taking away more than forty thousand [ bushels ] of that bread-corn daily d●stributed , which was his fathers donation [ to those Ci●izens . ] For before that time , neer eighty thousand [ b Bushells ] of wheat , brought thither from the City of Alexandria , were bestowed [ amongst the inhabitants of that City . ] Moreover , he differed the constituting of Macedonius Bishop of that City . c For he was incenfed against him , not only because he had been ordained contrary to his will , but also in regard , upon account of the Seditions raised betwixt him and Paulus , Hermogenes his Lieutenant , and many other persons had been slain . Having therefore given him permission to gather assemblies of the people in that Church wherein he was ordained , he departed again to Antioch . CHAP. XIV . That the Arians , having removed Gregorius from [ the See of ] Alexandria , put Georgius into his place . AT the same time the Arians a removed Gregorius from [ the See of ] Alexandria , b as being a person odious , both upon account of his burning the Church , and also because he was not zealous enough in defending their opinion . Into his See they sent Georgius , a person born in Cappadocia , who had gotten the repu●e of being a very skillfull maintainer of their tenets . CHAP. XV. How Athanasius and Paulus , going to Rome , and being fortified with Bishop Julius's Letters , recovered their own Sees again . MOreover , Athanasius with much difficulty at last gat over into Italy . Constans the youngest of Constantin's sons had then the sole power in the Western parts [ of the Empire , ] his brother Constantine having been killed by the Souldiers , as we have before related . a At the same time also Paulus Bishop of Constantinople , Asclepas of Gaza , Marcellus of Ancyra a City of Galatia the less , and Lucius of Adrianople , having been accused , one for one thing , another for another , and driven from their Churches , arrived at the Imperial City Rome . They acquaint therefore Julius Bishop of Rome with their case . He ( in regard the Church of Romes priviledge is such , ) fortified them with his Letters wherein he made use of a great deal of liberty , and sent them back into the East , b restoring to each of them his own ●●e , and sharply rebuking those who had inconsiderately deposed them . They , having left Rome , and confiding in Bishop Julius's Letters , possess themselves of their own Churches , and send the Letters to those whom they were written to . These persons having received [ Julius's Letters , ] lookt upon his reprehension as an injury and reproach to them . And having assembled themselves in a c Synod called at Antioch , they most severely rebuke Julius in a Letter written by the joynt consent of them all , making it apparent , that it ought not to be determined by him , if they should have a mind to expell some [ Bishops ] from their Churches . For [ they said ] that they did not make any opposition , when Novatus was by * them ejected out of the Church . Thus wrote the Eastern Bishops in answer to Julius Bishop of Rome . But in regard , upon d Athanasius's entry into Alexandria there hapned a disturbance , caused by those who were adherents to Georgius the Arian ; upon which disturbance there followed ( as they say ) Seditions and slaughters of men : and [ because ] the Arians ascribe the infamy and blame of all these mischiefs to Athanasius , as being the authour thereof ; it is requisite that we speak briefly concerning these things . Indeed , God , the Judge of truth it self , only knows the true causes hereof . But , that such accidents do frequently and usually happen , when the multitude is divided into intestine factions , is a thing not unknown to prudent persons . In vain therefore do Athanasius's slanderers attribute the cause hereof to him ; and especially Sabinus a Bishop of the Macedonian Heresie . Who ( had he considered with himself , how great mischiess Arians have wrought against Athanasius and the rest that embrace the Homoöusian Faith ; or e how many complaints the Synods convened upon Athanasius's account have made thereof , or what Maccdonius himself , f that Arch-heretick , has practised throughout all the Churches ) would either have been wholly silent ; or , if he had spoken any thing , g would instead of these [ reproaches ] have highly commended [ Athanasius . ] But now , having [ designedly ] passed all these things over in silence , he falsly accuses the affairs [ done by Athanasius . ] Nor has he made the least mention of that Arch-heretick [ Macedonius , ] being desirous wholly to conceal his tragick and audacious villanies . And ( which is much more wonderfull , ) he has not spoken ill of the Arians , whom notwithstanding he abhorred . But the ordination of Macedonius ( whose heresie he was a follower of , ) he has silently concealed . For had he mentioned that , he must necessarily have recorded his impieties ; which those things done at that ordination do sufficiently demonstrate . But thus much concerning this person . CHAP. XVI . That the Emperour sent an order by Philippus Praefect of the Praetorium , that Paulus should be ejected and banished , and that Macedonius should be enstalled Bishop in his See. MOreover , the Emperour Constantius ( residing at Antioch ) being informed that Paulus had taken possession of his See again , was highly incensed at what was done . He therefore wrote an order , and sends it to a Philippus Praefect of the Praetorium , who had a greater power than the other Governours of Provinces , and was stiled the second person from the Emperour ; that he should eject Paulus out of the Church , and introduce Macedonius into it in his room . Philippus therefore the Praefect being afraid that the multitude would raise a tumult , attempted to circumvent Paulus by subilety . He keeps the Emperours Order concealed in his own possession : and , pretending to take care of some publick affaires , he goes to the publick Bath , called Zeuxippus . Thither he sends for Paulus with a great shew of respect and honour , [ acquainting him ] that he must necessarily come to him , and he came . After he was come upon his being sent for , the Prefect immediately shews him the Emperours Order . The Bishop patiently bore his being condemned without having his cause heard . But the Prefect , fearing the rage of the multitude that stood round ; ( for great numbers of persons had flocked together about the publick Bath , [ whose meeting there was caused ] by the report of a suspicion ) orders one of the Bath doors to be opened , b through which Paulus was carried into the Imperial Palace , put into a ship provided for that purpose , and forthwith sent away into banishment . The Prefect commanded him to go to c Thessalonica the chief City of Macedonia , wherein Paulus had had his original extract from his Ancestours : in that City [ he ordered him ] to reside , and gave him the liberty of going to other Cities also , [ to wit ] those in Illyricum : but he forbad his passage into the Eastern parts [ of the Empire . ] Paulus therefore being ( contrary to expectation ) cast out of the Church , and at the same time also [ driven ] from the City , was immediately carried away . But Philippus the Emperour's Prefect went forthwith from the publick Bath into the Church . Macedonius was with him , being * thrown into his presence by an engin as it were ; he sate with the Prefect in his chariot , and was exposed to the view of all men : they were surrounded by a Military guard with their swords drawn . [ Upon sight hereof ] a dread forthwith seized the multitude : and all of them , as well the Homoöusians as the Arians flockt to the † Church ; every one earnestly endeavouring to get in thither . When the Prefect together with Macedonius came neer the Church , an irrational fear seized both the multitudes , and also the Souldiers themselves . For , because the persons present were so numerous , that there could be no passage made for the Prefect to bring in Macedonius , the Souldiers began to thrust away the crowd of people by violence . But when the multitude wedged together in a crowd , could not possibly retire by reason of the places narrowness ; the Souldiers , supposing that the multitude made a resistance , and designedly stopped the passage , made use of their naked swords , as if they had been engaging an Enemy , and began to cut those that stood in the way . There were destroyed therefore , as report says , about three thousand one hundred and fifty persons : some of whom the Souldiers slew ; others were killed by the crowd . After such brave exploits as these , Macedonius , as if he had done no mischief at all , but were clear and guiltless of what had happened , was seated in the Episcopal Chair by the Prefect , rather than by the Ecclesiastick Canon . Thus therefore did Macedonius and the Arians take possession of Churches by so great and numerous slaughters of men . At the same time also , the Emperour built . d The great Church , which is now called Sophia . It was joyned to that Church named Ire●●● , which , being before a little one , the Emperours Father had very much beautified and enlarged . And both of them are to be seen at this present time , encompassed within one and the same wall , and called by the name of one Church . CHAP. XVII . That Athanasius , being afraid of the Emperours menaces , returned to Rome again . AT the same time , there was another false accusation patcht together against Athanasius by the Arians , who invented this occasion for it . The * Father of the Augusti had heretofore given a yearly allowance of Bread-corn to the Church of Alexandria for the relief of those that were indigent . It was reported by the Arians , that Athanasius had usually sold this Bread-corn for money , and had converted the money to his own gain . The Emperour therefore , having given credit to this report , threatned Athanasius with death . He , being made sensible of the Emperours menaces , made his escape , and absconded . But when Julius Bishop of Rome understood what the Arians had done against Athanasius , having also received Eusebius's Letter who was now dead , he a invites Athanasius , to come to him ; being informed of the place where he lay concealed . At the same time arrived the b Letter , which those [ Bishops ] that before that had been convened at Antioch , wrote to him . Another c Letter also was sent to him by the Bishops in Egypt , informing him , that those things objected against Athanasius were false . These Letters so directly contradicting one another having been sent to Julius , he returned an answer to those [ Bishops ] convened at Antioch , wherein he d blamed them , first for the bitterness of their Letter ; then [ he told them ] they had done contrary to the Canons , because they had not called him to the Synod ; it being commanded by the Ecclesiastick Rule , that the Churches ought not to make Sanctions contrary to the Bishop of Rome's Sentiment . [ He complained ] also , that they had clandestinely adulterated the faith . And moreover , that what was heretofore done at Tyre , had been fraudulently and corruptly transacted , in regard the memorials of the Acts done at Mareotes had been made up of one side only . Further , that what had been objected concerning Arsenius's murther , was apparently demonstrated to have been a false accusation . These , and such like passages as these , Julius wrote at large to the [ Bishops ] convened at Antioch . Moreover , we had inserted here the Letters to Julius , and his answer also ; had not the prolixity thereof hindred that design of ours . But Sabinus , a follower of the Macedonian Heresie , whom we have mentioned before , has not put Julius's Letters into His collection [ of the Acts ] of Synods . Although , he has not left out that [ Epistle ] written from those [ convened ] at Antioch to Julius . But this is usually done by Sabinus . For , such Letters as either make no mention at all of , or reject the term Homoöusios , those [ Epistles , I say , ] he carefully inserts . But the contrary hereto he voluntarily and on set purpose omits . Thus much concerning these things . Not long after this , Paulus pretending a journey to Corinth , arrived in Italy . Both the [ * Bishops ] therefore make their condition known to the Emperour of those parts . CHAP. XVIII . How the Emperour of the Western parts requested of his brother , that such persons might be sent , as could give an account of [ the deposition of ] Athanasius and Paulus . And , that they who were sent published another form of the Creed . BUt the Emperour of the Western parts , being informed of * their sufferings , a sympathized with them . And he sends a Letter to his brother , signifying his desire to have three Bishops sent to him , who might give an account of Paulus's and Athanasius's deposition . b The persons sent were Narcissus the Cilician , Theodorus the Thracian , Maris the Chalcedonian , and Marcus the Syrian . Who being arrived , would in no wise admit of a congress with Athanasius . But , having suppressed the Creed published at Antioch , and patched up another form , they presented it to the Emperour Constans ; the words whereof were these . Another Exposition of the Faith. ] We believe in one God , the Father Almighty , the Creatour and maker of all things , * Of whom the whole family in heaven and earth is named . And in his only begotten Son , our Lord Jesus Christ , who was begotten of the Father before all worlds . God of God. Light of Light. By whom all things in heaven and earth , visible and invisible , were made . Who is the Word , and the Wisdome : and the Power , and the Life , and the true Light. Who in the last days was for our sakes made man , and was born of the holy Virgin. He was crucified , and died : and was buried , and arose from the dead on the third day , and ascended into the heavens , and was seated at the right hand of the Father , and shall come at the end of the world , to judge the quick and dead , and shall render to every person according to his works ; whose Kingdom being perpetual , shall continue unto infinite ages . For He shall sit at the right hand of the Father , not only in this present world , but in that also which is to come . And [ we believe ] in the holy Ghost , that is , in the † Paraclete : whom [ Christ ] having promised to the Apostles , after his assent into the heavens , he sent him , ‖ That he might teach them and bring all things to their remembrance . By whom also those souls who have sincerely believed in him , shall be sanctified . But those who say that the Son [ existed ] of things which are not , or of another substance , and not of God , and that there was a time when he was not , these persons the Catholick Church hath determined to be Aliens [ from it . ] Having delivered these things , and exhibited many other to the Emperour , they departed without doing any thing further . Moreover , whilst there was hitherto an inseparable communion between the Western and Eastern [ Bishops , ] another Heresie sprang up at Sirmium , which is a City of Illyricum . For Photinus , ( who presided over the Churches there , ) a person born in Galatia the Less , a disciple of that * Marcellus who had been deposed , following his masters steps , asserted the Son [ of God ] to be a meer man. But we will speak concerning these things in their due place . CHAP. XIX . Concerning the large Explanation [ of the Faith. ] a THe space of three years being compleatly passed after these things , the Eastern Bishops having again assembled a Synod , and composed another [ form of ] Faith , send it to those in Italy , by Eudoxius at that time Bishop of Germanicia , Martyrius and Macedonius who was Bishop of Mopsuestia in Cilicia . This [ form of the ] Creed , being written a great deal more at large , and containing many more additions than those forms published before , was set forth in these very words . We believe in one God , the Father Almighty , the Creator and maker of all things , * Of whom the whole family in heaven and earth is named . And in his only begotten Son Jesus Christ , our Lord , begotten of the Father before all ages . God of God. Light of Light. By whom all things in the heavens and in earth , visible and invisible , were made . Who is the Word , the Wisedom ▪ the Power , the Life , and the true Light. Who in the last daies was for our sakes made man , and was born of the holy Virgin : He was crucified , and died , and was buried , and rose again from the dead on the third day , and ascended into heaven , and sitteth at the right hand of the Father . He shall come at the end of the world to judge the quick and the dead , and shall render to every man according to his works . Whose Kingdom being perpetual , shall continue unto infinite ages . For he sitteth at the right hand of the Father , not only in this present world , but in that also which is 〈◊〉 come . We believe likewise in the holy Ghost , that is , in the * Paraclete . Whom [ Christ ] having promised to the Apostles , after his ascent into heaven he sent him , † That he might teach them and bring all things to their remembrance . By whom also those souls that sincerely believe in him are sanctified . But those who assert that the Son [ existed ] of things which are not , or of another substance , and not of God , and that there was a time or age when he was not , the holy Catholick Church hath determined to be aliens [ from it . ] In like manner also , those that affirm there are three Gods , or that Christ is not God before [ all ] ages , or that he is not Christ , or the Son of God , or that the same Person is the Father , Son , and holy Ghost , or that the Son is not begotten , or b that the Father begat not the Son of his own will and pleasure ; [ these persons ] the Holy and Catholick Church Anathematizes . For neither is it safe to assert , that the Son [ existed ] of things which are not : in regard this is no where declared concerning him in the divinely inspired Scriptures . Nor have we learned , [ that he had his essence ] from any other pre-existing substance besides the Father , but that he was truly and genuinely begotten of the Father only . For the divine Word teacheth , that there is one unbegotten [ principle which is ] without beginning , [ to wit ] the Father of Christ. Nor must they ( who without authority of Scripture doe dangerously assert this [ proposition , ] there was a time when he was not ) preconceive in their minds then any foregoing interval of time , but God only who begat him without time . For both times and ages were made by him . c Nor must it be thought , that the Son is without an original , or unbegotten as the Father is . For no Father , or Son can properly be said to be co-inoriginate and counbegotten . But we have determined , that the Father , being alone without an original and incomprehensible hath incomprehensibly and in a manner to all men imperceptible begotten : but that the Son was begotten before ages , and that he is not unbegotten like the Father , but hath a beginning , [ to wit , ] the Father who begat him . * For the head of Christ is God. Nor , although we acknowledge three things and persons , [ to wit , ] of the Father , and of the Son , and of the holy Ghost , according to the Scriptures ; do we therefore make three Gods. For we know , that there is one only God , perfect of himself , unbegotten , inoriginate , and invisible , [ that is , ] the God and Father of the only begotten , who of himself only hath his own existence , and who only does abundantly and freely give existence to all other things . But , although we do assert that there is one God the Father of our Lord Jesus Christ , who only is unbegotten ; we do not therefore deny Christ to be God before ages , as the Followers of * Paul of Samosata do , who affirm that after his incarnation he was by a promotion deified , whereas by nature he was a meer man. For we know that he ( although he hath been made subject unto the Father and unto God , yet nevertheless ) was begotten of God , and is by nature true and perfect God , and was not afterwards made God of * man : but was for our sakes made man of God , and that he hath never ceased to be God. Moreover , we abominate and anathematize those who falsely stile him the bare and meer word of God , [ and affirm ] that he has no real existence , but hath his Essence in another : one while [ terming him ] as it were that word called by some d The Word outwardly uttered by the mouth ; at another , as it were the mental or internal Word : being of opinion , that before ages he was not Christ , nor the Son of God , nor the Mediatour , nor the Image of God : but that e he was made Christ , and the Son of God , from such time as he took our flesh from the Virgin four hundred years agoe . For from that time they assert Christ to have had the beginning of his Kingdom , and that it shall have an end after the consummation and the judgment . Such manner of persons as these are the followers of Marcellus and Photinus the Ancyro-Galatians : who reject the eternal existence and deity of Christ , and his endless Kingdom , ( in like manner as do f the Jews , ) upon a pretence of seeming to constitute a monarchy . For we understand him to be , not barely The word of God outwardly uttered by the mouth , or his mental or internal Word , but the Living God the Word , and subsisting of himself ; and the Son of God , and Christ : who existed with his Father and was conversant with him before ages , not by fore-knowledge only , and ministred unto him at the Creation of all things whether visible or invisible : but is the Word of God really subsisting , and is God of God. For it is he to whom the Father said , * Let us make man in our image , after our likeness : who in his own Person appeared to the Fathers , gave the Law , and spake by the Prophets ; and being at last made man , he manifested his Father to all men , and reigns unto perpetual ages . For Christ hath attained no new dignity : but we believe him to have been perfect from the beginning , and in all things like unto his Father ▪ We also deservedly expel out of the Church those who affirm , that the Father , Son , and holy Ghost are the same Person , impiously supposing the three names to mean one and the same Thing and Person ; because by an incarnation they make the incomprehensible and impassible Father subject to be comprehended , and to suffer . Of which sort [ of Hereticks ] are those termed amongst the Romans g Patropassians , but amongst us they are called * Sabellians . For we know , that the Father , who sent , continued in the proper nature of his own immutable Deity : but the Son , who was sent , fulfilled the † Oeconomie of his incarnation . In like manner , we determine those to be persons most impious , and strangers to truth , who irreligiously assert , that Christ was begotten not by the will and pleasure [ of the Father , ] to wit , attributing to God an unwilling and involuntary necessity , as if he had begotten the Son by constraint : because they have audaciously determined such things as these concerning the Father , which are contrary both to the common notions of God , and also to the sense and meaning of the scripture given by divine inspiration . For we , knowing God to have free and plenary power , and to be Lord of himself , do piously think , that he begat the Son voluntarily and of his own accord . Moreover , although with fear and reverence we do believe this which is spoken concerning him , ‖ The Lord created me the beginning of his ways , upon account of his works : yet we suppose not , that the Son was made in the same manner with the rest of the Creatures and works made by him . For it is impious , and repugnant to the Ecclesiastick Faith , to compare the Creatour with the works created by him , and to think that he hath the same manner of Generation with the things of a different nature from him . For the sacred Scriptures do teach us , that the one and alone-only-begotten Son was genuinely and truely begotten . But , although we do assert , that the Son is of himself , and that he doth live and subsist in like manner as the Father doth ; yet we do not therefore separate him from the Father , imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction . For we believe that they are conjoyned without any intervening Medium , and without any space or distance , and that they cannot be separated one from the other : the h whole Father embracing the Son in his bosome ; and the whole Son hanging upon and cleaving close to the Father , in whose bosome he alone continually resteth . Believing therefore the most absolutely perfect and most holy Trinity , and asserting that the Father is God , and that the Son also is God ; notwithstanding this , we do not acknowledge two , but one God , by reason of the Majesty of the Deity , and the one absolutely-entire conjunction of the Kingdom : the Father ruling over all things in general , and over the Son himself also : and the Son being made subject to the Father , but ( excepting him ) reigning over all things which were made after him and by him , and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints . For the sacred Scriptures have informed us , that the manner of the Monarchy which is in Christ is thus manifested . We were necessitated to make a perfect explanation of these things at large ( after the publication of our shorter form of the Creed , ) not upon account of our excessive ambition : but that we might clear our selves from all strange suspicious concerning our sentiments , amongst such as are ignorant of our opinions : and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us , and also the Ecclesiastick sentiments of the Eastern [ Bishops ] concerning Christ , which is without violence confirmed by the testimony of the divinely inspired Scriptures , i amongst those whose minds are not depraved . CHAP. XX. Concerning the Synod at Serdica . a THe Bishops in the Western parts [ of the Empire , ] both because b they were unskilled in the Greek language , and also in regard they understood not these things , admitted not of them ; saying , that the Nicene Creed was sufficient , and that there was no necessity of making any further disquisitions But when , upon the * Emperours writing again , ( ordering that Paulus and Athanasius should be restored to their own Sees , ) no thing could be done further in that affair : ( For there was a continued Sedition amongst the Populace : ) Paulus and Athanasius requested that another Synod might be convened , that both their cause , and also the matters of faith , might be determined by an * Oecumenicall Synod : and they made it apparent , that they had been deposed for no other reason but this , that the Faith might be subverted . Another Oecumenicall Synod therefore is summoned [ to meet ] at Serdica ( which is a City of Illyricum , ) by the determination of the two Emperours ; the one of them requesting this by his Letters ▪ and the other ( to wit , the Emperour of the East ) readily complying with him . c It was then the eleventh year from the death of the Father of the Augusti : Rufinus and Eusebius were Consuls , at such time as the Synod at Serdica was assembled . About three hundred Bishops of the Western parts met there , as d Athanasius attests . But from the Eastern parts Sabinus says there came but seventy , amongst which number Ischyras , Bishop of Marcotes was recounted , whom they who had deposed Athanasius , Ordained Bishop of that Country . Some of them pretended infirmity of body : others e complained of the shortness of the time that was set , laying the blame thereof upon Julius Bishop of Rome : although there had passed a year and six months , after such time as the Synod had been summoned , and during which space Athanasius made his abode at Rome , expecting the meeting of the Synod ▪ When therefore they were all convened at Serdica , the Eastern Bishops refused to come into the presence of the Western , saying , that they would not enter into discourse with them , unless they would banish Athanasius and Paulus from the convention . But when Protogenes Bishop of Serdica , and Hosius Bishop of Corduba ( which is a City in Spain , as we said before ) would by no means suffer f Paulus and Athanasius to be absent [ from the Synod , the Eastern Bishops ] went away immediately . And returning to Philippopolis , a City of Thracia , they made up a Synod apart by themselves . Wherein they openly anathematized the term Homoöusios : and having g inserted the h Anomoian opinion into their Epistles , they sent them about to all places . But the Bishops at Serdica in the first place condemned them for deserting [ the Council . ] Afterwards they divested Athanasius's Accusers of their dignities . And having confirmed that form of the Creed published at Nice , and rejected the term * Anomoios , they made a more manifest publication of [ the term ] † Homoöusios : concerning which they wrote Letters , and ( as the others did ) sent them about to all places . Moreover , both parties were of opinion , that they had done what was right and true ; the Eastern Bishops [ thought so , ] because the Western [ Prelates ] had approved of and entertained those persons whom they had deposed : and the Western Bishops [ were of that opinion , ] because they who had deposed these persons , fled away before their cause had been discussed , and because * they were the preservers and defenders of the Nicene Faith , but † these had been so audacious as to adulterate it . They therefore restored i Paulus and Athanasius to their Sees ; as also Marcellus [ Bishop ] of Ancyra [ a City ] in Galatia the less . He had been deposed a long time before , as we have made mention in our foregoing ‖ book ▪ but then he used his utmost diligence † to get the sentence revoked which had been pronounced against him ; declaring that the expressions of the book written by him were not understood , and that he therefore lay under a suspicion [ of maintaining ] Paul of Samosata's opinion . But you must take notice that Eusebius Pamphilus confuted Marcellus's book in a discourse against him , comprized in k three entire books which he entitled Against Marcellus . He quotes Marcellus's own words [ in those books , ] and in his discourse against them maintaines , that Marcellus does assert ( in like manner as Sabellius the Libyan and Paul of Samosata did ) that the Lord [ Christ ] is a meer man. CHAP. XXI . An Apology for Eusebius Pamphilus . BUt in regard some have attempted to reproach this person , ( I mean Eusebius Pamphilus ) as if he were an Assertor of Arius's opinion in the books he hath published ; I judge it not unseasonable to say something concerning him . In the first place therefore , he was present at , and consented to , the Nicene Synod , which determined that the Son was coessential with the Father . Moreover , in his third * Book concerning the Life of Constantine , he says word for word thus : But the Emperour incited them all to an unity of mind , until he had at that time reduced them all to be of the same mind and to have the same sentiments in relation to all those points , concerning which they had before disagreed . In so much that at Nice they did all perfectly agree in the [ points ] of Faith. Since therefore Eusebius , making mention of the Nicene Synod , does say , that all things about which they disagreed were composed , and that they were all brought to be of one and the same mind and opinion ; how can any persons judge him to be a maintainer of Arius's opinion . The Arians also themselves are mistaken , in their supposing him to be a favourer of their Tenets . But some body will perhaps say , that in his writings he seems to † Arianize , in regard he always says a By Christ. To whom we answer , that Ecclesiastick Writers have frequently made use of this Expression , and many other such like , which do signifie the dispensation of our Saviours Humanity . And before all these [ Writers ] the Apostle Paul hath made use of these very expressions ; and he was never thought to be the Teacher of a perverse opinion . Moreover , in regard Arius has been so audacious , as to stile the Son a Creature like unto one of those other [ Creatures made by God ; ] hear what Eusebius saith ( in his first book against Marcellus , ) concerning this ; these are his very words : He only , and no other , hath been declared to be , and is , the only begotten Son of God , upon which account they are deservedly to be reprehended , who have audaciously stiled him a Creature , made of nothing like the rest of the Creatures . For how should he be a Son ? How should he be Gods only begotten , who is entitled to the very same nature with the rest of the Creatures , b and would be one of those common Creatures , in regard he ( like them ) is made a partaker of a Creation from nothing ? But the sacred Oracles do not instruct us after this manner concerning him . Then , after the interposition of some few words , he continues . Whosoever therefore doth determine that the Son is made of things which are not , and that he is a c Creature produced out of nothing , that person hath forgotten , that he bestows upon him a name only , but in reality he denies him to be a Son. For he that is made of nothing , cannot truly be the Son of God , nor can any thing else which is made [ be his Son. ] But the true Son of God , in regard he is begotten of him as of a Father , ought deservedly to be stiled the only begotten and beloved of the Father . And therefore he must be God. For what can the off-spring of God be else , but most exactly like to him that hath begotten him ? A King indeed builds a City , but he begets not a City : but he is said to beget , not to build , a Son. And an Artificer may be said to be the Framer , not the Father , of that which he hath made . But he can in no wise be stiled the Framer of the Son who is begotten by him . So also , the supream God is the Father of his Son : but he is justly to be called the Maker and Framer of the world . And although this saying may be once found * somewhere in the Scripture , The Lord created me the beginning of his ways in order to his works , yet we ought duly to inspect the meaning of those words , ( which I will explain afterwards ; ) and not ( as Marcellus doth ) subvert a principal point [ asserted by ] the Church upon account of one word . These and many other such like expressions Eusebius Pamphilus utters , in his First Book against Marcellus . And in his Third Book [ of that work , ] the same Authour , declaring in what sense the term Creature is to be taken , says thus . These things therefore having been after this manner proved and confirmed , the consequence is ( agreeable to all things explained by us before , ) that these words also , The Lord created me the beginning of his ways in order to his works , must have been spoken [ concerning the same person . ] But , although he says he was created , yet he must not be so understood as if he should say that he had arrived to what he is from things which are not , and that he also was made of nothing in the same manner with the other creatures ; which some have perversely supposed : but [ he speaks this ] as being a person subsisting ; living , preexisting , and being before the foundation of the whole world ; having been constituted the Ruler of the universe by his Lord and Father : the term Created being in that place used instead of Ordained or Constituted . Indeed , the Apostle hath in express words stiled the Rulers and Governours amongst men a Creature , saying , * Submit your selves to every Ordinance of man for the Lords sake , whether it be to the King as Supream : or unto Governours , as unto them that are sent by him And the Prophet ( where he saith , † Prepare to invoke thy God O Israel . For behold he that firmeth the thunder , and createth the Spirit , and declareth his Christ unto men . ) hath not taken the word Created in such a sense as to signifie That which hath been made when as before it was not . For God did not then Create his Spirit , when he declared his Christ to all men by him . ‖ For there is no new thing under the Sun. But [ the Spirit ] was , and did subsist before . But he was sent at such time as the Apostles were gathered together , when ( like thunder ) * There came a sound from heaven , as of a rushing mighty wind : and they were filled with the holy Ghost . And thus they declared Gods Christ amongst all men , agreeable to that Prophesie , which saith . † For behold he that firmeth the thunder , and createth the spirit , and declareth his Christ unto men : The term Createth being made use of , instead of Sendeth , or Constituteth : and the word Thunder in another manner signifying the Preaching of the Gospel . And he that saith , ‖ Create in me a clean heart O God , said not that , as if he had had no heart before : but he prayed , that his mind might be made perfectly pure within him . After the same manner this is spoken , * For to make in himself of twain one new man , instead of to conjoyn . Consider also , whether or no this saying be of the same sort , † Put on that new man , which after God is created : and this , ‖ Therefore if any man [ be ] in Christ , [ he is ] a new creature : and whatever other [ expressions ] of this sort may be found by him that diligently searcheth the divinely inspired Scripture . You need not wonder therefore , because in this place * The Lord created me the beginning of his ways , the term Created [ is used ] metaphorically , instead of Ordained or Constituted . After this manner Eusebius discourses in his Books against Marcellus . We have produced his words here , upon their account , who have attempted causelesly to raile at and revile this person . Nor can they demonstrate , that Eusebius doth attribute a beginning of Essence to the Son of God , although they may find him frequently making use of the expressions of dispensation : especially , because he was a great Emulator and Admirer of Origens Writings , wherein such as are able to understand Origens Books , will find [ this ] every where [ asserted , to wit , ] that the Son is begotten of the Father . Thus much we have said by the by , upon their account who have attempted to reproach Eusebius . CHAP. XXII . That the Synod of Serdica restored Paulus and Athanasius to their Sees , and that , upon the Eastern Emperours refusal to admit them , the Emperour of the West threatned him with War. BUt the [ Bishops , ] as well those convened at Serdica , as they who made up a particular Synod by themselves at Philippopolis [ a City ] of Thracia , having performed whatsoever each party thought requisite to be done , returned to their own Cities . [ Thence forward ] therefore the Western Church was severed from the Eastern : and the boundary of communion between them , was the mountain called a Soucis , which parts the Illyrians from the Thracians . As far as that mountain there was a promiscuous communion , although their Faith was different . But they b communicated not with those who lived beyond it . Such was the confusion of the Churches affaires at that time . Soon after this , the Emperour of the Western parts acquaints his brother Constantius with what had been done at Serdica , and entreats him to restore Paulus and Athanasius to their own Sees . But when Constantius made demurrs to what he had written , the Emperour of the Western parts in another Letter gave him his choice , [ to wit , ] that he should either admit Paulus and Athanasius to their own former dignities , and restore their Churches to them ; or else ( if he did not this ) he must look upon him to be his Enemy , and expect a War. The c Letter he wrote to his brother was this . Paulus and Athanasius are indeed here with Us. But , upon enquiry We find that they are Persecuted upon account of their piety . If therefore You will promise to restore them to their Sees , and punish those who have causelesly injured them , We will send the men to You. But if You shall refuse to do as We have said , know for certain , that We Our Self will come thither , and restore them to their own Sees whether You will or no. CHAP. XXIII . That Constantius , being afraid of his Brothers menaces , by his Letters ordered Athanasius to appear , and sent him to Alexandria . THe Emperour of the East understanding these things , was reduced to a very great streight . And having forthwith sent for most of the Eastern Bishops , he made them acquainted with the option his brother had proposed to him , and enquired of them what was to be done . They made answer , that it was better [ for him ] to grant Athanasius the Churches , than to undertake a Civil War. Wherefore the Emperour , being necessitated thereto , summoned Athanasius to appear before him . At that very interim the Western Emperour sends Paulus to Constantinople , accompanied with two Bishops and other honorary provisions , having fortified him both with his own Letters , and also with those from the Synod . But whilst Athanasius was yet fearful , and in doubt whether he should go to Constantius or not : ( For he was afraid of the treacherous attempts of the Sycophants : ) the Eastern Emperour invited him [ to his Court ] not only once , but a second and a third time ; as it is evident from his Letters , the contents whereof , being translated out of the Latine tongue [ into the Greek , ] are these . Constantius's Epistle to Athanasius . CONSTANTIUS VICTOR AUGUSTUS , to Athanasius the Bishop . a The humanity of Our clemency hath not permitted you to be any longer tossed in and disquieted with the boysterous surges ( as it were ) of the Sea. Our indefatigable piety hath not neglected you during your being deprived of your native habitation , whilst you wanted your goods , and wandred up and down in desert and impassable places . And although We have too long deferred the acquanting you by Letters with the purpose of Our mind , expecting you would of your own accord have come to Us , and requested a remedy for your troubles : yet because peradventure fear hath hindred that purpose of your mind , We have therefore sent to your Gravity , Letters filled with indulgence , that you should hasten to make your sudden appearance in Our presence without fear ; whereby you might enjoy your desire , and , having made experiment of Our humanity , be restored to your own habitation . For upon this account we made a request for you to Our Lord and Brother Constans Victor Augustus , that He would grant you the liberty of coming , to the end that being restored to your Country by both Our consents , you should have this pledge and assurance of Our favour . Another Epistle to Athanasius . CONSTANTIUS VICTOR AUGUSTUS , to Athanasius the Bishop . Although We have made it sufficiently known to you by Our former Letter , that you might securely come to Our Court , in regard We are earnestly a desirous to send you to your own habitation : yet We have now b sent this Letter to your Gravity . Wherefore We entreat you to take a publick Chariot , and hasten to Us without any mistrust or fear , that you may enjoy what you desire . Another Letter to the same person . CONSTANTIUS VICTOR AUGUSTUS , to Athanasius the Bishop . Whilst we made Our residence at Edessa , ( your Presbyters being present there , ) We were pleased , by sending a Presbyter to you , to hasten your coming to Our Court , to the end that after you were come into Our Presence , you might go immediately to Alexandria . But , in regard a considerable space of time is now past , since your receipt of Our Letter , and you have not yet come ; We therefore took care to put you in mind by this , that you should now hasten to make your sudden appearance in Our Presence , that so you may be restored to your own Country ; and obtain your desire . And that you might be most fully certified hereof , We have sent Achetas the Deacon , from whom you may understand both the purpose of Our mind , and also that you shall readily obtain what you desire . Athanasius having received these Letters at Aquileia , ( for c there he abode after his departure from Serdica , ) hastned immediately to d Rome . And having shown the Letters to Julius the Bishop , he caused great joy in the Roman Church . For they supposed , that the Emperour of the East had now given his assent to their Faith , in regard he invited Athanasius to come to him . But Julius wrote this Epistle to the Clergy and Laity in Alexandria concerning Athanasius . The Epistle of Julius Bishop of Rome , to those of Alexandria . Julius to e the Bishops and Presbyters , and Deacons , and to the Laity inhabiting Alexandria , his beloved Brethren , health in the Lord. I also rejoyce with you , beloved Brethren , because you now see before your eyes the fruit of your Faith. For that this is truly so , any one may , see in our brother and fellow Bishop Athanasius : whom God hath restored to you , upon an account both of his purity of life , and also of your prayers . Hence it is apparent , that you have continually offered up to God prayers which were pure and full of charity . For , being mindfull of the Celestial promises , and f of the course of life tending thereto , which you have been instructed in by the Doctrine of our foresaid Brother ; you certainly knew , and ( according to that true Faith which is implanted in you ) were apprehensive of this , that your Bishop could not be perpetually seperated from you , whom you carried in your pious minds , as being continually present . Wherefore , I need not make use of many words in this my Letter to you . For your Faith hath prevented whatever could have been said by me : and by the grace of Christ those things have been fulfilled , which you in common prayed for and desired . I rejoyce therefore with you , ( for I will say it again , ) because you have preserved your souls inexpugnable in [ your defending of ] the Faith. Nor do I any whit less rejoyce with my Brother Athan sius , because ( although he hath undergone many sharp afflictions , yet ) he was not one hour unmindfull of your love , and your desire . For although he seemed to have been withdrawn from you for a time , yet he was continually conversant with you in spirit . And I am of opinion , Beloved , that all the trialls and troubles which have hapned to him , are not inglorious . For both your , and his Faith hath thereby been made known , and approved amongst all men . For , had not so many and great afflictions befell him , who would have believed , either that you should have had so great a respect and love for so eminent a Bishop , or that he should have been adorned with such excellent virtues , by reason of which he is in no wise to be defrauded of his hope in the heavens ? He hath therefore obtained a testimony of confession every way glorious , both in this , and in the world to come . For after his many and various sufferings both by Land and Sea , he hath trodden under foot all the treach●ries of the Arian Heresie ; and after his having been frequently assaulted and brought into danger through envy , he hath despised death , being guarded by Almighty God , and our Lord Jesus Christ : hoping that he should not only avoid his Enemies Plots , but also be restored in order to your consolation , bringing back to you greater Trophies by reason of your being conscious [ of having done what was just and good . ] Upon which account he hath been rendred glorious even as far as the ends of the whole earth , being approved for his [ integrity of ] life , undauntedly persisting in the defence of his resolution of mind , and Celestial Doctrine , and evidently declared by your constant and perpetual judgment to be intirely beloved by you . He returns therefore to you now far more bright and glorious , than when he departed from you . For , if the fire tries and refines pretious metalls , I mean Gold and Silver , what can be said of so eminent a Personage according to his worth , who having vanquished the fire of so great afflictions , and so many perills , is now restored to you , having been g declared innocent , not by our determination only , but by that of the whole Synod ? Receive therefore ( Beloved Brethren ) with all Divine Glory and joy your Bishop Athanasius , h together with those who have been his fellow sufferers . And rejoyce , in that you enjoy your desires , who have nourished and quenched the thirst of your pastour , hungring ( if I may so speak , ) and thirsting after your piety , with your comfortable writings . For you were a consolation to him during his abode in strange Countries : and you have cherished him with your most faithfull souls and minds , whilst he was Persecuted , and assaulted with treacheries . Indeed , I rejoyce already , whilst I consider and foresee in my mind the joy of every one of you at his return , and the most pious meetings [ which will be given him ] by the populace , and the glorious solomnity of those which will be assembled , and what manner of day that will be , wherein our brother shall make his return : when forepast calamities shall have an end ; and his pretious and wish't for return shall unite all persons in an alacrity of mind [ exprest by ] the highest degree of joy . Such a joy as this does , as to the greatest part of it , reach even as far as us , to whom Heaven , ( 't is manifest ) hath granted this favour , that we should be able to come to the knowledge of so eminent a Personage . It is fit therefore , that we should close this Letter with a prayer . May God Almighty , and his Son our Lord and Saviour Jesus Christ afford you this perpetual grace , rendring you the reward of your admirable Faith , which you have demonstrated towards your Bishop by a glorious testimony : that better things may await you and your posterity both in this , and in the world to come , which * Eye hath not seen , nor ear heard , neither have entred into the heart of man : the things that God hath prepared for them that love him , through our Lord Jesus Christ , by whom Glory be to Almighty God for ever and ever , Amen . I wish you good health , beloved Brethren . Athanasius confiding in these Letters , went into the East . The Emperour Constantius received him not then with an incensed mind . But upon the suggestion of the Arians , he attempted to circumvent him . And speaks to him thus . You have indeed recovered your See by the Synods determination , and our consent . But , in regard there are some of the people in Alexandria , who do i refuse to hold communion with you , suffer them to have one Church in the City . To which request Athanasius immediately made this return , and says , It is in your power , O Emperour , to command and do what you will. I also ask and request this favour of you , which I desire you would grant me . When the Emperour had readily promised him to grant it , Athanasius forthwith added , that he desired to receive the same favour , that the Emperour had required should be granted him : for he also requested that throughout every City one Church might be allowed to those who refused to communicate with the Arians . When the Arians understood that Athanasius's opinion would k incommode [ their party , ] they made answer that that business was to be deferred till another time : but they permitted the Emperour to do what pleased him . Wherefore , the Emperour restored Athanasius , Paulus , and Marcellus to their own Sees : as also , Asclepas of Gaza , and Lucius of Adrianople . For they also had been received by the Synod of Serdica ; Asclepas [ was received ] upon his exhibiting the Acts , whereby it was manifest , that Eusebius Pamphilus ( together with many others ) having taken cognizance of his cause , had restored him to his dignity , and Lucius , because those that accused him were fled . Therefore , the Emperours Edicts were sent to their Cities , giving order that they should be readily admitted . Upon Basilius's being turned out of Ancyra , and Marcellus's entrance into that City , there was no trivial disturbance made , which gave those that were his adversaries an occasion of reproaching him . But the Gazites willingly received Asclepas . In Constantinople , Macedonius did for some small time give place to Paulus , and convened assemblies by himself seperately , in a private Church of that City . But , in behalf of Athanasius , the Emperour wrote to the Bishops , to the Clergy , and to the Laity , that they should willingly receive him . Moreover , he gave order by other Letters , that what had been enacted against him in the Courts of Judicature , should be abrogated . The contents of his Letters concerning both these Particulars are these . Canstantius's Letter , in behalf of Athanasius . VICTOR CONSTANTIUS MAXIMUS AUGUSTUS , to the Bishops and Presbyters of the Catholick Church . The most Reverend Bishop Athanasius hath not been deserted by the Grace of God. But although he was for a short time subjected to humane tryal , yet he hath received a just sentence from Divine Providence which inspects all things : having been restored , by the will of God , and our determination , both to his own Country , and Church , over which by Divine permission he presided . It was meet , that what is agreeable hereto should be performed by our clemency . That so , all things which have heretofore been determined against those who have held communion with him , should now wholly be forgotten , and that all suspicion [ entertained ] against him should in future cease , and that the immunity , which those Clergy men that are with him did heretofore enjoy , should ( as it is meet ) be confirmed to them . Moreover , We thought it equitable to make this addition to Our Indulgence in favour of him , that all persons belonging to the sacred order of the Clergy might understand , that security is granted to all those that have adhered to him , whether they be Bishops , or Clerks : and a firm union with him shall be a sufficient testimony of every ones good resolution of mind . For , what persons soever ( making use of a better judgment , and becoming followers of a sounder opinion , ) shall embrace his communion . We have ordered , that all such shall enjoy that indulgence ( according to the * Pattern of the preceding providence ) which We have now granted agreeable to the will of God. Another Letter sent to the Alexandrians . VICTOR CONSTANTIUS MAXIMUS AUGUSTUS , to the populace of the Catholike Church in Alexandria . In regard We make l your good Government Our aim in all things , and knowing that you have for some time been deprived of an Episcopall Providence , We have thought good to send back to you again Athanasius the Bishop , a person well known to all men for his sanctity of life and moral honesty . When you shall have received this person according to your usual manner , and as it is meet ; and shall constitute him your assistant in your prayers to God ; make it your business to preserve continually a Concord and Peace , befitting your selves , and gratefull to Us , according to the Sanction of the Church . For it is disagreeable to reason , that there should be any dissention or faction raised amongst you , contrary to the felicity of Our times . Our desires and wishes are , that you may be wholly freed from this mischief . And We exhort you to persist continually in your usual prayers to God , making use of him your Prelate and your assistant , as was said before . That so this resolution of yours being conveyed to the m ears of all men , even those ▪ Gentiles as yet * enslaved in the erroneous worship of Idols , may with the greatest alacrity hasten to the knowledge of the sacred Religion , ( most dear Alexandrians ! ) We therefore again exhort you to persist in what hath been said before . Do you willingly receive your Bishop , sent to you by Gods Decree and Our determination , and look upon him as worthy to be embraced n with your whole souls and minds . For that doth both become you , and is also manifestly agreeable to Our Clemency . And that all manner of o disturbance and occasion of Sedition may be taken from such as are endowed with malevolent and factious mindes , We have by Our Letters given order to the judges amongst you , that they should render all those liable to undergo the penalty of the Laws , whom upon inquiry they shall find to have been Seditions . Taking therefore into your consideration these two things , both Gods and Our determination , and also the care we have taken about your agreement , and the punishment [ we have commanded to be inflicted ] upon those that are disordered ; make it your chief business to have a diligent regard to whatever doth become and agree with the Sanctions of the sacred Religion , and with all reverence to honour the * foresaid [ Prelate , ] that so you together with him may offer up prayers to the supream God and Father , both for your Selves , and also for the good Government and Concord of mankind in general . An Epistle concerning the abrogating what had been enacted against Athanasius . VICTOR CONSTANTIUS AUGUSTUS , to Nestorius . And in the same Copy , to the Presidents of p Augustamnica , Thebaïs , and Lybia . If any thing be found to have been heretofore done to the detriment and injury of those who communicate with Athanasius the Bishop , Our Will is that that be now wholly abrogated . For Our Pleasure is , that those of his Clergy should again have the same immunity , which they formerly had . And We command , that this Order of Ours be kept : that so ( Athanasius the Bishop having been restored to his Church , ) they who communicate with him may have the same priviledge which they always had , and which the other Clergy-men now have : whereby their affairs being thus setled , they also may rejoyce . CHAP. XXIV . That Athanasius , passing through Jerusalem in his return to Alexandria , was received into Communion by Maximus , and convened a Synod of Bishops which confirmed the Nicene Faith. AThanasius the Bishop being fortified with these Letters , passed thorow Syria , and came into Palestine . And arriving at Jerusalem , he made known to Maximus the Bishop , both what had been done in the Syond of Serdica , and also that Constantius the Emperour had consented to their determination : and he makes it his business to have a Synod of Bishops convened in that City . Maximus without any delay sent for some of the Bishops in Syria and Palestine : and having constituted a Synod , he also restored to Athanasius communion , and his [ former ] dignity . Moreover , this Synod a wrote to the Alexandrians , and to all the Bishops in Egypt and Libya , declaring to them what had been Determined and Decreed concerning Athanasius . Upon which account , those who were Athanasius's enemies egregiously derided Maximus , because he had before deposed Athanasius ; but then altering his mind again , ( as if nothing had been done before , ) he gave his suffrage for Athanasius , and restored to him communion and his dignity . Ursacius and Valens ( who had before been hot maintainers of Arianism , ) understanding these things , having at that time rejected their former industry [ in asserting that opinion , ] went to Rome . And presented a penitentiary Libel to Julius the Bishop , after which they embraced the Homoöusian Faith. And having written Letters to Athanasius , they professed they would in future hold communion with him . Ursacius therefore and Valens were at that time in such a manner vanquished by Athanasius's prosperous success , that ( as I said ) they gave their consent to the Homoöusian Faith. But Athanasius passed through Pelusium in his journey to Alexandria . And he admonished all the Cities through which he passed , to have an aversion for the Arians , and to embrace those that professed the Homoöusian Faith. He ordained also in some of the Churches . Which gave beginning to another accusation against him , b because he attempted to ordain in other [ Bishops ] Diocesses . Such was the posture of Athanasius's affaires at that time . CHAP. XXV . Concerning the Tyrants Magnentius and Vetranio . BUt in the interim a disturbance in no wise trivial seized the publick affaires of the Empire . It is necessary that we should give a summary account only concerning it , by running over the chief heads thereof . When the * Builder of the City Constantinople was dead , his three Sons succeeded him in the Empire , as we have mentioned in our First Book . But you must know , that together with them reigned their Cousin-german , whose name was Dalmatius of the same name with his own Father . After he had been Colleague with them in the Empire some small time , the Souldiers slew him ; Constantius neither b commanding him to be murdered , nor yet forbidding it . After what manner Constantinus Junior ( invading those parts of the Empire which belonged to his Brother , ) was also slain in an engagement with the Souldiers , we have more than once mentioned * before . After his slaughter , the Persian War was raised against the Romans , wherein Constantius performed no action that was fortunate . For , there hapning an c Engagement by night about the limits of the Romans and Persians , the latter seemed then for some little time to have been Conquerours . At the same time , the posture of the Christians affaires was little less sedate : but upon Athanasius's account , and by reason of the term Homoöusios , there was a War throughout the Churches . During this state of affaires , there arose a Tyrant in the Western parts [ of the Empire , ] one Magnentius . Who by treachery slew Constans the Emperour of the Western parts , residing at that time in the Gallia's . After which there was a mighty Civil War kindled . For the Tyrant Magnentius conquered all Italy , he also reduced Africa and Libya under his own Dominion , and had possession even of the Gallia's . In Illyricum likewise , at the City Sirmium , another Tyrant was * set up by the Souldiers ; his name Vetranio . Moreover , Rome was involved in a disturbance . For d Constantine had a Sisters Son , by name Nepotianus , who being guarded by a party of the Gladiatours , had by violence seized upon the Empire . This Nepotianus was slain by Magnentius's Forces . But Magnentius himself invaded the rest of the Western Provinces , and made all places desolate . CHAP. XXVI . How , after the death of [ Constans ] the Western Emperour , Paulus and Athanasius were Ejected out of their own Sees again . And , that Paulus , after his being carried into banishment , was slain . But Athanasius made his escape by flight . AConfluxe of all these mischiefs hapned almost at one and the same time . For these things were done on the fourth year after the Synod at Serdica in the a Consulate of Sergius and * Nigrinianus . Upon the relation hereof , the whole Roman Empire seemed to be devolved upon Constantius only : who being proclaimed b Emperour in the Eastern parts , was wholly intent in making preparations against the Tyrants . In the interim , Athanasius's adversaries , supposing they had gotten a very seasonable opportunity , did again frame most horrid false accusations against him , he having not yet entred Alexandria : they inform the Emperour Constantius , that he would subvert all Egypt and Libya . That which made the greatest addition to their calumny was , that Athanasius had Ordained in other [ Bishops ] Diocesses . Athanasius arriving at Alexandria during this troublesome posture of affaires , assembled a Synod of Bishops in Egypt . Who by an unanimous consent made the same determinations with those convened at Serdica , and with that Synod assembled at Jerusalem by Maximus . But the Emperour , who had long before embraced the Arian opinion , wholly altered all things which he had a little before decreed . And in the first place , he gave order , that Paulus the Bishop of Constantinople should be banished , who was strangled by those that carried him into banishment , at c Cucusus in Cappadocia . Marcellus also being ejected , Basilius was again put into possession of the Church of Ancyra . Lucius of Adrianople was bound in iron chaines , and died in Prison . Moreover , what was reported concerning Athanasius made so prevalent an impression upon the Emperour , that he fell into an unmeasurable rage , and gave order that he should be slain whenever he could be found : and together with him , d Theodulus and Olympius , Prelates of Churches in Thracin . But Athanasius was not ignorant of what Orders the Emperour had given . But , having been made sensible thereof before hand , he betook himself to flight again , and so avoided the Emperours menaces . The Arians calumniated him for this his escape , especially Narcissus Bishop of Neroniades a City of Cilicia , Georgius of Laodicaea , and e Leontius who then presided over the Church at Antioch . This Leontius , when he was a Presbyter , was divested of that dignity , because he lived continually with a woman whose name was Eustolium , and endeavouring to conceal the suspicion of his unclean converse with her , he cut off his own genitalls ; after which he was conversant with her , with a greater confidence and liberty , in regard he wanted those things upon account whereof he had fallen into that suspition . But by the Decree and diligence of the Emperour Constantius he was promoted to the Bishoprick of the Antiochian Church after Stephanus , who had before succeeded Flaccillus . Thus far concerning this person . CHAP. XXVII . That Macedonius , having got possession of the See [ of Constantinople , ] did much mischief to those that in opinion dissented from him . MOreover , at that time Macedonius was put into possession of the Churches in Constantinople , Paulus being dispatcht in the forementioned manner . And having procured a very great interest in the Emperour , he raised a war amongst the Christians , not inferiour to that waged by the Tyrants at the same time . For , having by his perswasions induced the Emperour to countenance him with his assistance in destroying of the Churches , he procured whatever wicked acts he had a mind to doe , to be established by Law. From that time therefore an Edict was publickly proposed throughout every City . And a military force appointed to see the Emperours Decrees put in execution . Those who asserted the Homo●usian Faith , were driven not only out of the Churches , but from the Cities also . At first indeed they made it their business to expell them only . But afterwards , the mischief growing worse and worse , they betook , themselves to a forcing of them to communicate with them , being very little sollicitous about the Churches . And this forcible constraint was nothing inferiour to that heretofore made use of by them , who necessitated the Christians to worship Idolls . For they made use of all manner of scourgings , various tortures , and proscriptions of their goods . Many were punished with exile . Some died under their tortures : others were murdered , during their being led away to banishment . These things were done throughout all the Eastern Cities , but more especially at Constantinople . This intestine Persecution therefore , being but small before , was much increased by Macedonius , after he had gotten the Bishoprick . But the Cities of Achaia and Illyricum , and the Western parts of the Empire , continued as yet undisturbed , in regard they both mutually agreed , and also retained the Rule of Faith delivered by the Nicene Synod . CHAP. XXVIII . Concerning what was done at Alexandria by Georgius the Arian ; from Athanasius's own relation . BUt what [ Villanies ] Georgius during the same time committed at Alexandria , you may understand from Athanasius's own relation , who was present at , and a sufferer in those [ miseries . ] For , in his Apologetick concerning his own flight , he speaks word for word thus concerning what had been done there . For they came from thence to Alexandria , making search for me again , that they might murder me . And what hapned then was worse than that they had done before , For on a suddain the Souldiers surrounded the Church , and instead of going to prayers , there hapned a sight . After this , Georgius ( sent by them out of Cappadocia , ) arriving in Lent , increased those mischiefs which he had learn't from them . For after Easter-week , the Virgins were cast into Prison : the Bishops , bound in chaines , were led away by tho Souldiers : the houses of Orphans and Widdows were plundered , and the stock of Bread-corn [ was pillaged : ] they broke into houses . And the Christians were carried out [ to burial ] in the night . The houses were sealed up : and the brethren of those that were Clergy-men , were in danger upon their brethrens account . These things were horrid : but those afterwards committed were much more horrid . For the week after the holy Pentecost , the people , after they had fasted , went out to the Coemetery to pray , because they all abominated Georgius ' s communion . But that Villanous wretch understanding this , instigated Sebastianus the Captain , who was a Manichaean , against them . He with a company of Souldiers , carrying Armour , naked Swords , Bows , and Darts , made a violent attack upon the people on the very Lords day . And finding some few at their prayers ( for most of them were gone away by reason of the time of the day ; ) he did such exploits as became the Arians to have performed amongst them . For having kindled a fire , he set the Virgins close to it , forced them to say , that they professed the Arian Faith. But when he perceived they were not to be vanquished , and that they despised the fire , he afterwards stript them , and beat them on the face in such a manner , that for a time they could scarce be known . And having seized fourty men , he beat them after a new and unusual manner . For he forthwith cut Rods from off Palm-trees , which yet had their pricks on them , and flea'd their backs after such a manner , that some of them by reason of the pricks that stuck in their flesh , were forced to make frequent use of Chirurgions : others of them , not able to endure [ the pain , ] died . Immediately he took all the rest , that were left , and together with them a Virgin , and a banished them into Oasis the Great . Moreover , they would not at first suffer the bodies of those that were dead to be given to their relations : but casting them forth unburied , they hid them as they thought good , that they might seem not to know of so barbarous a cruelty . And this these madmen did , having a blindness upon their minds . For , in as much as the Relations of those that were dead , rejoyced upon account of their confession , but mourned because their bodies lay unburied ; their impiety and barbarity was so much the more plainly detected and divulged . Soon after this , they carried away into banishment out of Egypt and both the Libya ' s these Bishops , Ammonius , Thmuis , Cajus , Philo , Hermes , Plinius , Psenosiris , Nilammon , Agatho , Anagamphus , Ammonius , Marcus , Dracontius , Adelphius , another Ammonius , another Marcus , and Athenodorus : and these Presbyters , Hierax , and Dioscorus . And they treated them so cruelly in their conveying them into banishment , that some of them died in the journey , and others in the very place of their exile . They b drove away more then thirty Bishops . For it was their earnest desire , according as Ahab did , wholly , if possible , to destroy the truth . Thus much Athanasius hath related in his own words concerning the Villanies committed by Georgius at Alexandria . But the Emperour marcht his Army into Illyricum . For the necessity of the publick affaires required his presence there ; more especially , because Vetranio was proclaimed Emperour there by the Souldiers . Being come to Sirmium , he made a League with Vetranio , after which he discoursed with him , and brought affaires to such a pass , that those Souldiers , who had proclaimed Vetranio , revolted from him to Constantius's side . Having therefore deserted Vetranio , they cried out that only Constantius was Augustus , King and Emperour . No mention was made of Vetranio in their acclamation . Vetranio , becoming sensible immediately that he was betrayed , laid himself prostrate at the feet of the Emperour . Constantius took his Imperial Crown and Purple from him , and treated him kindly , exhorting him to lead a more sedate and quiet life in the habit of a private person . For [ he told him ] that a life void of disquietude was much more sutable for a man of his years , than to have a name full of care and sollicitude . Such was the conclusion of Vetranio's affaires . But the Emperour ordered , that he should be allowed an ample revenue out of the publick tribute . Afterwards he wrote frequently to the Emperour whilst he made his residence at Prusa in Bithynia , declaring to him , that he had been the Authour of the greatest happiness to him , in that he had freed him from cares , and the troubles that accompany a Crown : and said , that he himself did not do well , because he would not enjoy that happiness which he had bestowed upon him . Thus far concerning these things . At the same time , the Emperour Constantius , having created Gallus , his Fathers Brothers Son , Caesar , and given him his own name , sent him to Antioch of Syria , designing that he should guard the Eastern parts . Whilst he was making his entry into Antioch , the c Sign of our Saviour appeared in the East . For a Pillar in the form of a Cross appearing in the heavens , struck the beholders with a great amazement . The rest of his chief commanders he sent against Magnentius , at the head of a very great Army . In the interim , he himself made his residence at Sirmium , expecting the issue of affaires . CHAP. XXIX . Concerning Photinus the Arch-Heretick . MOreover , at that time Photinus who presided over the Church in that * City , did more openly divulge that opinion which he had invented . Wherefore , when there arose a disturbance occasioned thereby , the Emperour ordered , that a a Synod of Bishops should be convened at Sirmium . Therefore , there met together in that City , of the Eastern [ Bishops , ] b Marcus of Arethusa , c Georgius of Alexandria , whom the Arian party ( having removed Gregorius , as we said * before , ) put into his See ; also Basilius ( who presided over the Church at Ancyra , Marcellus having been ejected , ) Pancratius [ Bishop ] of Pelucium , and d Hypatianus of Heraclea . Of the Western Bishops , [ there met there ] Valens [ Bishop ] of Mursa , and Hosius Bishop of Corduba in Spain ( a person eminently famous at that time ) was present against his will. These [ Prelates ] being convened at Sirmium , after the Consulate of Sergius and Nigrinianus , ( in which year , by reason of the tumults caused by the Wars , no Consul published the solemn e Shews and Playes usually exhibited at their entrance upon their Consulate , ) and having upon examination found , that Photinus asserted the opinion of Sabellius the Libyan and Paul of Samosata ; they immediately deposed him . And this determination of theirs was by all men , both then and afterwards , approved of as good and equitable . f But those [ Bishops ] who stayed behind [ at Sirmium ] did that which was not gratefull to all men . CHAP. XXX . Concerning the [ forms of the ] Creed published at Sirmium , in the presence of the Emperour Constantius . FOr , as if they would condemn what they had heretofore determined concerning the Faith , they again composed , ratified , and published other * draughts of the Creed : a one whereof was dictated in the Greek tongue by Marcus of Arethusa : b two more were drawn up in the Latine tongue , which neither agreed one with the other ( either in the expressions , or in the composure , ) nor yet with that Greek one , which the Bishop of Arethusa dictated . Moreover , the one of those Creeds drawn up in Latine , I will here subjoyn to that composed by Marcus : the other ( which they afterwards recited at c Sirmium , ) we will set at it's proper place , where we shall declare what was done at Ariminum . But you must know that they were both translated into the Greek language . The draught of the Creed dictated by Marcus , runs thus . We believe in one God the Father Almighty , the Creatour and Framer of all things : * Of whom the whole family in heaven and earth is named : and in his only begotten Son , our Lord Jesus Christ , born of the Father before all worlds , God of God , Light of Light , by whom all things , which are in the Heavens , and which are upon the Earth , visible and invisible , were made . Who is the Word , and the Wisedom , and the true Light , and the Life . Who in the last days was for our sakes incarnate , and born of the holy Virgin , and was Crucified and died , and was buried , and arose again from the Dead on the third day , and was taken up into Heaven , and sitteth at the right hand of the Father , and shall come at the end of the world to judge the quick and dead , and shall render to every man according to his works . Whose Kingdom being perpetual continueth unto infinite ages . For he is sitting on the right hand of the Father , not only in this present world , but in that also which is to come . And [ We believe ] in the holy Ghost , that is , the Paraclete ; whom [ our Lord , ] ( having promised he would send him to the Apostles after his ascent into the heavens , that he might teach and put them in mind of all things , ) sent . By whom also those souls , which have sincerely believed in him , are sanctified . But those who affirm , that the Son [ exists ] of things which * were not , or of another substance , and not of God , and that there was a time or an age when he was not , the Holy and Catholick Church hath certainly known to be Aliens [ from Her. ] We say it therefore again , if any one doth affirm the Father and the Son to be two Gods , let him be Anathema . d And if any one , affirming Christ to be God the Son of God before ages , shall not profess him to have ministred to the Father in order to the framing of all things , let him be Anathema . If any one be so audacious as to say , that the Unbegotten , or part of him , was born of Mary , let him be Anathema . If any one shall say that the Son was of Mary according to prescience , and that he was not with God , born of the Father before ages , and that all things were made by him , let him be Anathema . If any one shall affirm the Essence of God to be † dilated or contracted , let him be Anathema . If any one shall affirm the dilated Essence of God to make the Son , or shall term the Son the enlargement of his Essence , let him be Anathema . If any one shall affirm the internal or outwardly-uttered Word to be the Son of God , let him be Anathema . If any one shall affirm the Son who was [ born ] of Mary to be man only , let him be Anathema . If any one asserting him that was [ born ] of Mary to be God and man , shall understand the unbegotten God himself , let him be Anathema . If any one shall understand this Text , * I am the first God , and I am the last , and besides me there is no God , ( which is spoken in order to the destruction of Idolls , and those which are not Gods ) in the same sense which the Jews take it in , [ to wit , as if it were spoken ] upon account of the subversion of the only begotten God before ages , let him be Anathema . If any one hearing these words , † The word was made flesh , shall suppose that the Word was changed into flesh , or that he assumed flesh by having undergone any change , let him be Anathema . e If any one hearing that the only begotten Son of God was crucified , shall assert that his Deity underwent any corruption , or passion , or mutation , or diminution , or destruction , let him be Anathema . If any one shall affirm , that the Father spake not these words , † Let us make man to the Son , but shall assert that God himself spake to himself , let him be Anathema . If any one shall say , that it was not the Son who appeared to Abraham , but the unbegotten God , or part of him , let him be Anathema . f If any one shall say , that it was not the Son who as a man wrestled with Jacob , but the unbegotten God or part of him , let him be Anathema . If any one shall understand these words , † The Lord rained from the Lord , not of the Father and of the Son , but shall say that God rained from himself , let him be Anathema . For the Lord the Son rained from the Lord the Father . g If any one hearing [ these words ] The Lord the Father and The Lord the Son , shall term both the Father Lord , and the Son also Lord , and saying , The Lord from the Lord , shall assert that there are two Gods , let him be Anathema . For we place not the Son in the same degree with the Father , but [ understand ] him to be inferiour to the Father . For neither did he come down to h Sodom without his Fathers will. Nor did he rain from himself , but from the Lord , that is from the Father , who hath the supream authority . Nor does he sit at his Fathers right hand of himself , but he hears the Father , saying , * Sit thou at my right hand , let him be Anathema . If any one shall affirm , that the Father Son and holy Ghost are one Person , let him be Anathema . If any terming the holy Ghost the Paraclete , shall call him the unbegotten God , let him be Anathema . If any one does say that the Paraclete is no other [ Person ] than the Son , ( as the Son himself hath taught us ; for he has said , † The Father , whom I will ask , shall send you another Comforter , ) let him be Anathema . If any one shall say , that the Spirit is part of the Father and of the Son , let him be Anathema . If any one shall affirm , that the Father and the Son and the Holy Ghost are three Gods , let him be Anathema . If any one shall say , that the Son of God was made like one of the Creatures , by the will of God , let him be Anathema . If any one shall affirm , that the Son was begotten against the will of the Father , let him be Anathema . i For the Father was not forced by a physical necessity , nor did he beget the Son as if he were unwilling : but as soon as he was willing , he has declared that he begat him of himself without time and without passion , let him be Anathema . If any one shall say , that the Son is unborn and without a beginning , affirming as it were that there are two [ Principles ] without a beginning and unborn , and so making two Gods , let him be Anathema . For the Son is the Head and Beginning of all things . * But the Head of Christ is God. For thus we piously refer all things by the Son to One who is without a beginning , the beginning of all things . Furthermore , we , making an accurate explanation of [ their ] sentiments [ who profest ] the Christian Religion , do assert , that if any one shall not affirm Christ Jesus to have been the Son of God before ages , and to have ministred to the Father at the framing of all things , but [ shall say ] that he was called the Son and Christ from such time only as he was born of Mary , and that he then received the beginning of his Deity ; let him be Anathema , like [ Paul ] of Samosata . k Another [ Draught of the ] Creed published at Sirmium in the Latine tongue , and rendred into Greek In regard there seemeth to have been some difference concerning the Faith , all things were diligently inquired into and discussed at Sirmium , in the presence of Valens , Ursacius , Germinius l and the rest . It is manifest that there is one God the Father Almighty , according as it is declared over the whole world : and his one only begotten Son Jesus Christ our Lord m and God and Saviour , begotten of his Father before ages . But it must not be asserted that there are two Gods , because the Lord himself hath said , * I go unto my Father , and your Father , and to my God , and your God. Therefore he is God even of all , as the Apostle also hath taught , † Is he the God of the Jews only ? Is he not also of the Gentiles ? Yes , of the Gentiles also : Seeing it is one God who shall justifie the Circumcision by Faith. Moreover , all other things agree , nor have they any ambiguity . But whereas very many are disturbed about that term which in Latine is called † Substantia , and in Greek Ousia ( that is , that it may be more accurately understood , the word † Homoöusion or * Homoiöusion , ) these termes ought in no wise to be mentioned , nor discoursed of publickly in the Church , for this reason , and upon this account , because there is nothing Recorded concerning them in the Divine Scriptures , and in regard these things are above the reach of humane knowledge and mind of man , nor can any one declare the Son's Generation , according as it is written , ‖ And who shall declare his Generation ? For 't is manifest that only the Father knows how he begat the Son ; and again , that the Son [ only knows , ] how he was begotten of the Father . It cannot be doubtful to any man that the Father is greater in honour , dignity , and divinity , and that he is greater in that very name of a Father : the Son himself attesting , † The Father who sent me is greater than I. No man is ignorant that this is Catholick [ Doctrine , ] that there are two Persons of the Father and of the Son , and that the Father is the greater : but that the Son is made subject , together with all other things which the Father hath subjected to himself . That the Father hath no beginning , and is invisible , immortal , and impassible : but that the Son was born of the Father , God of God , Light of Light. And that no man knows his Generation , ( as was said before , ) but only the Father . That the Son himself our Lord and God , took flesh , or a body , that is [ was made ] man , according as the Angel Evangelized . And according as all the Scriptures do teach , and especially the Apostle himself , the Teacher of the Gentiles , Christ received humanity of the Virgin Mary , by which he suffered . This is the Principal Head of the whole Faith , and its confirmation , that the Trinity must be always preserved according as we read in the Gospel : † Go ye and disciple all nations , baptizing them in the name of the Father , and of the Son , and of the holy Ghost . The number of the Trinity is entire and perfect . But the Paraclete , the holy Ghost , was sent by the Son , and he came according to promise , that he might Sanctifie and n Teach the Apostles and all Believers . They attempted to perswade Photinus to give his * consent to , and subscribe these things , even after his deposition , promising that they would restore him his Bishoprick , in case by altering his mind he would Anathematize the opinion which he had invented , and consent to their sentiments . But he accepted not of that proposition ; but challenged them to dispute . A day therefore being set , by the Emperours own appointment , the Bishops there present met , and also not a few of the o Senatorian Order , whom the Emperour commanded to be present at the dispute . In their presence , Basilius , who at that time presided over the Church at Ancyra , opposed Photinus , the Notaries taking their words in writing . There was a very great contest on both sides during their dispute ; wherein Photinus being vanquished , was condemned . Spending the residue of his life in exile , he wrote a p Book in † both Languages , for he was not unskilled in the Latine tongue . He wrote also against all Heresies , asserting his own opinion only . Let thus much be said concerning Photinus . Moreover , you must know , that the Bishops convened at Sirmium were afterwards q displeased with that Draught of the Creed published by them in Latine . For it seemed to them , after its publication , to contain many contradictions . Wherefore , they earnestly endeavoured to get it out of their hands who had transcribed it . But , in regard many hid it , the Emperour by his Edicts ordered , that all the Copies of it should be diligently searched for and gathered up , threatning to punish those that should be found concealing of it . But his menaces were unable to suppress it when once published , in regard it had fallen into many mens hands . Thus far concerning this . CHAP. XXXI . Concerning Hosius Bishop of Corduba . BUt , in regard we have mentioned Hosius the Spaniard , as being against his will present [ at Sirmium , ] we must say something very briefly concerning him . For a little before , this person had been sent into a Banishment by the fraudulent practises of the Arians , But then , through the earnest desire of those convened at Sirmium , the Emperour sent for him , being desirous either to perswade , or else by force to compell him to give consent with those [ Bishops ] present there . For if this could be accomplished , an evident testimony would seem to be given to their Faith. For this reason therefore ; he was present ( as I said , ) being necessitated thereto against his will. But when he refused to give his consent , they inflicted stripes and tortures upon the old man. Upon which account he was necessitated both to consent to , and subscribe those expositions of the Faith then published . Such was the conclusion of affaires at that time transacted at Sirmium . Moreover , the Emperour Constantius continued at Sirmium , expecting the event of the War against Magnentius . CHAP. XXXII . Concerning the overthrow of Magnentius the Tyrant . IN the interim , Magnentius having possessed himself of the Imperial City Rome , slew many of the Senatorian Order , and destroyed several of the Populace . But as soon as Constantius's Commanders , having got together a body of Romans , marched out against him , he left Rome , and went into the Gallia's . Where there hapned continual engagements ; and sometimes one side , sometimes the other got the better . But in fine , Magnentius having been worsted about Mursa , which is a Fort of the Gallia's , was Besieged there . In which Fort such a miraculous accident as this is said to have hapned . Magnentius attempting to encourage his Souldiers disheartned at their overthrow , ascended a lofty tribunal . His men , desirous to receive him with the shouts and acclamations usually given to the Emperours , contrary to their intent diverted them to Constantius . For by a general consent they all cried out , not Magnentius , but Constantius Augustus . Magnentius looking upon this to be an * Omen of his imminent Ruine , departed immediately out of the Garrison , and fled to the further parts of the Gallia's . Constantius's Commanders followed him with a very close pursuit . Whereupon there hapned another Engagement at a place called a The Mountain Seleucus : wherein Magnentius being totally Routed , fled alone to Lyons a City of Gallia , three days journey distant from the Fort at Mursa . Magnentius having got into Lyons , in the first place killed his own mother . Then he slew his brother , whom he had created Caesar ; and at last laid violent hands upon himself . This was done in the sixth Consulate of Constantius , and in Constantius Gallus's second Consulate , b about the fifteenth of the month August . Not long after , another of Magnentius's brothers , his name Decentius , finished his own life , by hanging of himself . Such was Magnentius his exit . But the publick affairs of the Empire returned not to a perfect degree of tranquillity . For soon after this another Tyrant arose , by name Silvanus . But Constantius's Commanders quickly destroyed him , whilst he was making disturbances in the Gallia's . CHAP. XXXIII . Concerning the Jews inhabiting Dio-Caesarea in Palestine . AT the same time also that these things hapned , there arose another intestine War in the East . For the Jews , who inhabited Dio-Caesarea in Palestine , took Arms against the Romans , and overran and destroyed the adjacent places . But Gallus ( who was also named Constantius , whom the Emperour , having created him Caesar , had sent into the East ) sent an Army against them , and Routed them . And by his order their City Dio-Caesarea was totally destroyed . CHAP. XXXIV . Concerning Gallus Caesar. GAllus having done this , was unable [ with moderation ] to bear his prosperous success : but immediately attempted to raise innovations against him by whom he had been created Caesar , and he himself was also resolved to play the Tyrant . ●ut , whereas his design was soon discovered by Constantius : ( For Gallus had upon his own authority ordered Domitianus , at that time Praefect of the Praetorium in the East , and Magnus the Quaestor , to be slain , because they had a acquainted the Emperour with his design . ) Constantius highly incensed thereat , sent for Gallus to him . He , being in a very great fear , went unwillingly . When he arrived in the Western parts , and was come as far as the Island Flanona , Constantius ordered he should be slain . Not long after , he created Julianus , Gallus's Brother , Caesar , and sent him against the Barbarians in Gallia . Moreover , Gallus ( called also Constantius ) was slain in the seventh Consulate of the Emperour Constantius , when he himself was Consul the third time . On the year following , in the Consulate of Arbetion and Lollianus , Julianus was created Caesar , on the sixth of the month November . Concerning Julianus we shall make a further mention in our following book . But Constantius having got rid of his present mischiefs and disquietudes , bent his mind again to an Ecclesiastick War. For going from Sirmium to the Imperial City Rome , he again summoned a Synod of Bishops , and ordered some of the Eastern Bishops to hasten into b Italy ; and at the same time commanded the Western Bishops to meet there also . But in the interim that they were making preparation to go into Italy , this accident hapned : c Julius Bishop of Rome died , having Presided over the Church there fifteen years : Liberius succeeded him in his Bishoprick . CHAP. XXXV . Concerning Aëtius the Syrian , Eunomius's Master . AT Antioch in Syria there arose another Arch Heretick , Aëtius , surnamed Atheus . He had the same sentiments with Arius , and maintained the same opinion . But he separated himself from the Arian party , because they had admitted Arius into communion . For Arius ( as I said * before ) espousing one opinion in his mind , made an open profession of another with his mouth , when he hypocritically consented to , and subscribed the form of the Creed [ drawn up ] at the Synod of Nice , that he might deceive the then Emperour . Upon this account therefore Aëtius separated himself from the Arians . Moreover , Aëtius had formerly been an Hereticall person , and a very zealons defender of Arius's opinion . For after he had been a little instructed at Alexandria , he returned from thence . And arriving at Antioch in Syria ▪ ( for there he was born ) he was Ordained Deacon by Leontius , at that time Bishop of Antioch . Immediately therefore he astonished those that discoursed him with the novelty of his speeches . And this he did , trusting in Aristotle's Categories ; ( that Book is so entitled by its Authour , ) from the Rules whereof he discoursed , but was insensible of his framing fallacious arguments in order to the deceiving of his own self , nor had he learned the scope of Aristotle from knowing persons . For Aristotle , upon account of the Sophisters who at that time derided Philosophy , wrote that Exercitation for young men , and opposed the Sophisters with the art of discourse by subtile reasonings . Wherefore the a Ephecticks who expound Plato's and Plotinus's works , do find fault with what Aristotle has subtilly and artificially asserted [ in that work . ] But Aëtius , having never had an Academick Master , stuck close to the Sophismes of the Categories . Upon which account he could neither understand how there could be a generation b without a beginning , nor how he that was begotten could be coëternal with him who begat him . Yea , Aëtius was a man of so little learning , so unskilled in the sacred Scriptures , and so wholly exercised in and addicted to a contentious and disputative humour , ( which every Rustick may easily do ; ) that he was not in the least studious in the perusal of those Ancient writers who have explained the sacred Books of the Christian Religion , but wholly rejected Clemens , Africanus , and Origen , persons expert in all manner of knowledge and literature . But he patcht together Epistles , both to the Emperour Constantius , and to some other persons , knitting together therein trifling and contentious disputes , and inventing subtile and fallacious arguments . Upon which account he was surnamed * Atheus . But although his assertions were the same with those of the Arians ; yet because they were unable to understand his difficult and perplexed † Syllogismes , he who had the same sentiments with them , was by those of his own party judged to be an Heretick . And for this reason he was driven from their Church ; but he himself pretended that he would not communicate with them . There are at this present some Hereticks propagated from him , [ to wit , ] those who were heretofore called Aëtians , but now they are termed Eunomians . For Eunomius ( who ●ad been Aëtius's Notary , ) having been instructed in that c Heretical opinion by him , afterwards Headed that Sect. But we shall speak concerning Eunomius in due place . CHAP. XXXVI . Concerning the Synod at Millaine . AT that time the Bishops met in Italy ; there came not very many of the Eastern Bishops , in regard most of them were hindred from coming either by their great age , or by the length of the journey : but of the Western Bishops there met above a three hundred . For it was the Emperours order , that a Synod should be held at the City of Millaine . Where being met together , the Eastern Bishops requested that in the first place sentence might by a general consent be pronounced against Athanasius : that so , that having been effected , he might in future be perfectly disabled from returning to Alexandria . But when b Paulinus Bishop of Triers in Gallia , and Dionysius , and Eusebius , ( the former of whom was Bishop of c Alba the Metropolis of Italy , and the latter of Vercellae which is a City of Liguria in Italy , ) were sensible , that the Eastern Bishops , by a ratification of the sentence against Athanasius , attempted the subversion of the Faith , they arose and with great earnestness cryed out ▪ that deceit and fraud was covertly designed against the Christian Religion by what was transacted : for they said , that the accusation against Athanasius was not true , but that these things were invented by them in order to the depravation of the Faith. After they had with loud voices spoken all this , the congress of Bishops was for that time dissolved . CHAP. XXXVII . Concerning the Synod at Ariminum , and concerning the [ Draught of the ] Creed which was published there . WHen the Emperour understood this , He removed * them out of the way by banishment . And resolved to convene a General Council , that so , by drawing all the Eastern Bishops into the West , he might ( if it were possible ) reduce them all to an agreement in opinion . But in regard the tediousness of the Journey rendred this design of his difficult , he ordered the Synod should be divided into two parts , permitting those then present to meet at Ariminum [ a City ] of Italy . But by his Letters he gave the Eastern Bishops order to assemble at Nicomedia [ a City ] of Bithynia . a The Emperour issued out these orders with a design to unite them in opinion . But this design of his had not a successful event . For neither of the Synods agreed amongst themselves , but each of them was divided into contrary factions . For neither could they convened at Ariminum be brought to agree in one and the same opinion : and those Eastern Bishops gathered together at Seleucia of Isauria raised another Schism . Moreover , after what manner all these matters were transacted , we will declare in the procedure of our History , having first made mention of some few passages concerning Eudoxius . For about that time b Leontius ( who had ordained Aëtius the Heretick Deacon ) departing this life , Eudoxius Bishop of Germanicia a City of Syria , being then present at Rome , considered with himself that he was to make haste . And having framed a cunning discourse with the Emperour , as if the City Germanicia stood in need of his consolation and defence , he requested that leave might be granted him to make a sudden return . The Emperour foreseeing nothing [ of a design , ] sent him away . But he , having procured the chiefest persons of the Bedchamber to , the Emperour to be his assistants , left his own City [ Germanicia , ] and * clancularly possest himself of the Episcopate of Antioch : immediately after which he attempted to favour Aëtius , and made it his business to assemble a Synod of Bishops , and c restore him to his dignity , [ to wit , ] his † Diaconate . But he was in no wise able to effect this , because the hatred conceived against Aëtius was more prevalent than Eudoxius's earnestness for him . Thus much concerning these things . But when the Bishops were assembled at Ariminum , the Eastern Prelates affirmed that they were come to the Council with a design wholly to omit the mention of the accusations against Athanasius . This desire and resolution of theirs was assisted by Ursacius and Valens , who at the beginning had been defenders of Arius's opinion : but [ afterwards ] they publickly consented to the term Homoöusios , by their Libel given in to the Bishop of Rome , as we said * before . For these persons always inclined to the strongest side . They were assisted by Germinius , Auxentius , Demophilus , and Caius . When therefore some were ready to propose one thing in the congress of Bishops then present , and some another ; Ursacius and Valens said , that all Forms of the Creed heretofore published were to be accounted null and void ; and that that last draught was to be admitted and approved of , which they had a little before published in their convention at Sirmium . Having said this , they caused a paper , which they had in their hands , to be read ; [ wherein was contained ] another Form of the Creed ( which they had drawn up before at Sirmium , but concealed it there , as I said * before ) which they then made publick at Ariminum . This d Creed was translated out of Latine [ into Greek ; ] the contents thereof are these . This Catholick Creed was published in the presence of our Lord Constantius , in the Consulate of the most Eminent Flavius Eusebius and Hypatius , at Sirmium , on the eleventh of the Kalends of June . We believe in one only and true God , the Father Almighty , Creatour and Framer of all things . And in one only begotten Son of God , who was begotten of God , without passion , before all Ages , and before every beginning , and before all time conceivable in the mind , and before every comprehensible e notion : by whom the Ages were framed , and all things were made . Who was begotten the only begotten of the Father , the only of the only , God of God , like to the Father who begat him , according to the Scriptures . Whose Generation no person knoweth , but only the Father who begat him . We know that this only begotten Son of God , by his Father's appointment , came down from heaven in order to the abolishing of sin : and was born of the Virgin Mary , and conversed with the Disciples , and fulfilled every dispensation according to his Fathers will : and was crucified , and died , and descended into the Infernal parts , and set in order what was to be done there . At the sight of whom the doorkeepers of hell trembled . He arose again on the third day , and conversed with his Disciples : and after the completion of fourty days , he ascended into the heavens , and sits at the right hand of his Father . And he shall come in the last day in his Fathers Glory , and render to every man according to his works . And [ we believe ] in the holy Ghost , whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind , according as it is written : I go away to my Father , and I will pray my Father , and he shall send you another Comforter , the spirit of truth . He shall receive of mine , and shall teach you , and bring all things to your remembrance . But ▪ for the term * Ousia , in regard it has been used by the Fathers in a more plain and ordinary sense , and , being not understood by the people , gives an offence to many , in as much as it is not contained in the Scriptures , we thought good to have it wholly removed , and in future to make no mention at all of this term Ousia , when God is spoken of , in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son. But f we do assert , that the Son is in all things like the Father , as the sacred Scriptures do affirm and teach . After the reading of this paper , those who were displeased with the contents thereof , rose up and said : we came not hither because we wanted a Creed . For we keep that entire , which we have received from our Ancestours . But [ we are met , ] that if any innovation hath hapned concerning it , we might repress it . If therefore what hath been recited doth contain nothing of novelty in it , do you now openly Anathematize the Arian Heresie , in such sort as the ancient Rule of the Church hath rejected other Heresies , as being blasphemous . For , it has been made manifest to the whole world , that Arius's impious opinion hath been the occasion of those tumults and disturbances , which have hapned in the Church untill this present time . This proposall , being not admitted of by Ursacius , Valens , Germinius , Auxentius , Demophilus , and Caius , wholly rent in sunder the Church . For these persons adhered to what had been recited in the Synod of Ariminum . But the others did again confirm the Nicene Creed . Moreover , they derided the inscription prefixt before the Creed which had been read . And especially g Athanasius , in the Epistle he sent to his acquaintance , where he writes word for word thus . For what was wanting to the Doctrine of the Catholick Church as concerning piety , that disquisitions should now be made about the Faith , and that they should prefix the Consulate of the present times before that Draught of the Creed ( forsooth ! ) which they have published ? For Ursacius , Valens , and Germinius , have done that which never was done , or so much as ever heard of amongst Christians . For having composed such a form of the Creed as they were willing to admit of , they prefixt before it the Consulate , the month , and the day of the present year , in order to their making it manifest to all prudent persons , that their Faith had not its beginning before , but now under the Reign of Constantius . For , they have written h all things with a respect had to their own Heresie . Beside● , pretending to write concerning the Lord , they name another to be their Lord , [ to wit , ] Constantius . For he it was , who influenced and authorized their impiety . And they who deny the Son to be Eternal , have stiled him i Eternal Emperour : such bitter enemies are they against Christ , by reason of their impiety ! But perhaps , the holy Prophets specifying of the time [ wherein they prophesied ] gave them an occasion of assigning the Consulate . Now , should they be so audacious as to assert this , they would most egregiously betray their own ignorance . For the prophesies of th●se holy persons do indeed contain a mention of the times . Isaiah and Hosea lived * in the days of Uzziah , Jotham , Ahaz , and Hezekiah . Jeremiah , † in the days of Josiah . Ezekiel and Daniel [ flourish't ] under Cyrus and Darius . And others prophesied in other times : but they did not then lay the foundations of Religion . For that was in being before their times , and always was , even before the foundation of the world , God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith. For even before those times they themselves were believers . But the times [ which they mention ] were the times of the Promise [ which God made ] by them . Now , the chief and principal head of the Promise was concerning our Saviours Advent . And by way of * Appendix those things were added which should in future happen to Israel and to the Gentiles . These were the times manifested [ by them , whereby was declared ] not the beginning of Faith , as we said before , but the times wherein those Prophets themselves lived and foretold these things . But these † Wise men in our days ( whenas they neither compose Histories , nor predict future things , but ) having written [ these words , ] The Catholick Faith was published , immediately add the Consulate , the month , and the day . And , as those holy persons wrote the History of affairs [ in their age , and noted ] the times of their own ministration ; so these men do manifest the time of their own Faith. And would to God they had written concerning their own Faith only ; ( for now they first began to believe : ) and had not attempted [ to write ] concerning the Catholick [ Faith ! ] For they have not written , Thus we believe : but after this manner , The Catholick Faith was published . The audaciousness therefore of this design does reprehend their impiety : but the novelty of the * Expression by them invented is altogether like the Arian Heresie . For by their writing after this manner they have informed [ all persons , ] when they themselves began first to believe ; and from what instant they are desirous their Faith should be Preached . And ▪ according to that saying of Luke the Evangelist , * A Decree [ of Enrolment ] was published ; ( which [ Edict ] was not before , but it began from those times , and was published by him that wrote it : ) so these persons by writing thus , The Faith is now published , have demonstrated , that the Tenets of their Heresie are novitious , and were not in former times . But , in as much as they add the term Catholick , they are insensible of their falling into the k impious opinion of the † Cataphrygae : and as they did , so do these assert , [ saying , ] the Faith of the Christians was first revealed to us , and took its beginning from us . And , as they stiled Maximilla and Montanus , so these term Constantius their Lord and Master , instead of Christ. But if , according to them , the Faith took its beginning from this Consulate , what will the Fathers , and the blessed Martyrs do ? Moreover , what will they themselves do with such persons as were catechized and instructed by them , and died before this Consulate ? How will they raise them to life again , that they may root out of their minds what they seemed to have taught them , and implant in them those [ sentiments , ] which , as they write , are newly invented by them ? To such a degree of ignorance are they arrived , being only well skilled in framing Pretexts , and they such as are undecent and improbable , and which may be presently confuted . Thus wrote Athanasius to those of his acquaintance . Such as are Lovers of learning ( after they have found out this letter ) may understand the powerfull expressions therein contained . For we , having an aversion for prolixity , have inserted but part thereof here . Further , you are to take notice , that the Synod deposed Valens , Ursacius , Auxentius , Germinius , Caius , and Demophilus , because they would not Anathematize the Arian opinion . Wherefore they highly resenting their deposition , hastned forthwith to the Emperour , carrying along with them that Draught of the Creed which had been read in the Synod . And the Synod acquainted the Emperour with their determinations , by their letter : the purport whereof , being translated out of Latine into Greek , is this . The Letter of the Ariminum Synod to the Emperour Constantius . l By Gods will , and the Command of your Piety , we believe Order has been taken , that we Western Bishops should come out of divers Provinces to the * City of Ariminum : that the Faith of the Catholick Church might be made apparent to all men , and that Hereticks might be notified . For whilst all of us ( who entertain such sentiments as are true ) could review and consider matters , our determination was to hold the Faith which hath continued from [ all ] antiquity , which we have received by the Prophets , Gospels , and Apostles , by God himself and our Lord Jesus Christ , the preserver of your Empire and Doner of your † safety . For we accounted it a thing detestable to maim any of those matters which have been rightly and justly determined ; and [ to take away any thing ] from those persons , who were Assessours in the Nicene * Treaty , together with Constantine of glorious Memory the Father of your Piety . Which Treaty hath been manifested and insinuated into the minds of the people , and is found to have been then opposed to the Arian heresie , in such manner that not only that , but other heresies also have thereby been vanquished . From which Treaty should any thing be taken away , a passage would be opened to the poison of Hereticks . m Therefore Ursacius and Valens sometime lay under a suspicion of [ being adherents to ] the same Arian heresie , and they were suspended from communion . They also begged pardon , as the contents of their Libel do manifest . Which they procured at that time from the n Council of Millaine , the Embassadours of the Church of Rome also assisting . Constantine being present in this [ Consult , ] in regard after a searching disquisition , that [ Creed ] had been drawn up , ( which he believing , and being baptized , departed to Gods rest , ) we look upon it as a thing detestable , to make any † Mutilations therein , or in any thing to set aside so many Saints , Confessours , and successours of the Martyrs , who were composers of that Treaty ; in regard they have kept all things [ asserted by ] the past Writers of the Catholick Church . And it hath continued to these very times , wherein Your Piety hath received the power of Ruling the world from God the Father by God and our Lord Jesus Christ. But [ these ] wretched men , endewed with an unhappy * Sense , have again by a temerarious attempt proclaimed themselves the setters forth of impious Doctrine : and even now they endeavour to shake what had been founded in reason . For when the Letters of Your Piety ordered that the Faith should be Treated of , there was proposed to us by the forenamed disturbers of the Churches ( Germinius , Auxentius , and Caius having joyned themselves to them , ) a new [ Creed ] to be considered of , which contained much perverse Doctrine . But when the Creed they proposed publickly in the Council seemed to displease , their sentiments were that it was to be drawn up otherwise . And it is manifest , that they have in a short time often p altered these things . But lest the Churches should be frequently disturbed , we have determined that the ancient sanctions ought to be kept ratified and inviolable ; and that the forementioned persons should be removed from our communion . In order therefore to the informing of Your Clemency , we have directed our Legates , who by our Letter will declare the opinion of the Council . To whom we have given this particular only in charge , that they should dispatch their Embassie no otherwise , than that the ancient Sanctions may continue firm and inviolable : as also that Your Wisdom might know , that peace cannot be accomplished by this which the forenamed Valens , Ursacius , Germinius , and Caius have promised , if any thing had been * altered . For how can peace be kept by those who subvert peace ? For all Regions , and especially the Roman Church hath been involved in greater disturbances . Upon which account we beseech Your Clemency , that You would hear and look upon all our Legates with favourable ears , and a serene countenance : q and that Your Clemency would not permit any thing to be reversed to the injury of the Ancients , but that all things may continue which we have received from our Ancestours , who ( we are confident ) were prudent persons , and acted not without the holy Spirit of God. Because , not only the believing Populace are disquieted by that novelty , but also Infidels are prohibited from making their approaches to a r credulity . We also entreat , that You would give order , that as many Bishops as are deteined at Ariminum ( amongst which there are many that are enfeebled with age and poverty , ) may return to their Province ; lest the Populace of the Churches suffer dammage by being destitute of their Bishops . But we do with more earnestness petition for this , that no innovation may be made , nothing may be diminished ; but that those things may remain uncorrupted which have continued in the times of the Father of Your holy Piety , and in Your own Religious days . And , that Your holy Prudence would not suffer us to be wearied out , and ravisht from our Secs : but that the Bishops with their Laity , free from disquietude , may always attend the [ putting up their ] Petitions , which they * make for Your health , for Your Empire , and for peace , which may the Divinity grant You to be profound and perpetual , according to Your deserts . Our Embassadours will bring both the subscriptions and also the names of the Bishops or Legates ; as they will inform Your s holy and Religious Prudence by another writing . Thus wrote the Synod , and sent it by the Bishops . But Ursacius and Valens having prevented their Arrival , did before-hand calumniate the Synod , shewing [ the Emperour ] the Draught of the Creed , which they had brought along with them . The Emperour , whose mind had been long since wholly addicted to the Arian opinion , was highly incensed against the Synod : but had a great esteem and honour for Valens and Ursacius . Wherefore , the persons sent by the Synod staied a long while , being unable to get an answer . But at length the Emperour wrote back to the Synod by those that were present , after this manner . t CONSTANTIUS VICTOR and TRIUMPHATOR AUGUSTUS , to all the Bishops convened at Ariminum . That our Chiefest care is always employed about the Divine and venerable Law , even your goodness is not ignorant . Notwithstanding , We could not hitherto see the twenty Bishops sent from your Prudence , who undertook the dispatch of the Embassie from you . For we are wholly intent upon an expedition against the Barbarians . And , as you know , 't is fit that a mind exercised about the Divine Law , should be vacated from all care and sollicitude . Wherefore We have ordered the Bishops to expect Our return to Adrianople , that , after the publick affairs shall be put into a good and settled posture , we may at length hear and deliberate upon what they shall propose . In the interim , let it not seem troublesome to your gravity to wait for their return , in regard , when they shall come back and bring You our answer , you will be enabled to bring to a conclusion such things as appertain to the utility of the Catholick Church . When the Bishops had received this Letter , they returned an answer , after this manner . We have received Your Clemencies Letter , ( Lord Emperour Most dear to God! ) wherein is conteined , that by reason of the pressing necessity of publick business , You could not hitherto see our Embassadours . And You order us to expect their return , till such time as Your Piety shall understand from them what hath been determined by us agreeable to [ the tradition of ] our Ancestours . But we do by this Letter profess and affirm , that we do in no wise recede from our resolution . And this we have given in charge to our Embassadours . We desire therefore , that with a serene countenance You would both order this present Letter of our Meanness to be read ; and also gratiously admit of those things which we have given in charge to our Embassadours . Undoubtedly , Your mildness , as well as we , doth perceive , how great the grief and sadness at present is [ every where , ] in regard so many Churches are destitute of their Bishops in these most blessed times of Yours . And therefore , we again beseech Your Clemency , ( Lord Emperour Most dear to God! ) that before the sharpness of winter ( if it may please Your Piety , ) You would command us to return to our Churches , in order to our being enabled to * put up our usual prayers together with the people , to Almighty God , and to our Lord and Saviour Jesus Christ , his only begotten Son , in behalf of Your Empire , in such manner as we have always done , and now most earnestly desire to do . After they had written this Letter , and continued together some small time ; in regard the Emperour would not vouchsafe them an answer , they departed every one to his own City . But the Emperour had long before had a designe of disseminating the Arian opinion throughout the Churches . Which he then earnestly endeavouring to effect , made their departure a pretext of Contumely , saying that he was despised by them , in regard they had dissolved [ the Council ] contrary to his will. Wherefore , he gave Ursacius's party free liberty of doing what they pleased against the Churches . He also commanded , that that Draught of the Creed which had been read at Ariminum , should be sent to the Churches throughout Italy , giving order that such as would not subscribe it , should be put out of the Churches , and others substituted in their places . And in the first place u Liberius Bishop of Rome , having refused to give his consent to that Creed , is banished , the * Ursacians having substituted Felix in his place . This Felix being a Deacon in the Church of Rome , x embraced the Arian opinion , and was preferred to that Bishoprick . But there are some who affirm , that he was not add●cted to the Arian opinion , but was by force necessitated to be ordained Bishop . At that time therefore all places in the West were filled with innovations and disturbances , some being ejected and banished , and others put into their places . And these things were transacted by force , and the authority of the Imperial Edicts , which were also sent into the Eastern parts . Indeed , not long after Liberius was recalled from banishment and recovered his own See ; the people of Rome having raised a Sedition , and ejected Felix out of that Church : at which time the Emperour gave them his consent thereto against his will. But the Ursacians left Italy , went into the Eastern parts , and arrived at a City of Thracia , the name whereof was Nice . Wherein after they had continued some small time , they made up y another Synod there . And having translated that form of the Creed , read at Ariminum , into the Greek tongue , ( as it has been before related , ) they published and confirmed it , giving out that that Creed , which was made publick by them at Nice , had been dictated by an Oëcumenicall Synod ; their design being to impose upon the simpler sort of people by the likeness of the [ Cities ] name . For such persons were ready to think that it was the Creed published at Nicaea a City of Bithynia . But this cheat was not at all advantagious to them : for it was soon detected ; and they themselves continued to be exposed to the reproach and laughter of all men . Let thus much be said concerning what was transacted in the Western parts . We must now pass to the relation of what was done at the same time in the East . And our Narrative must begin from hence . CHAP. XXXVIII . Concerning the Cruelty of Macedonius , and the Tumults by him raised . THe Bishops of the Arian party assumed a greater degree of boldness from the Imperial Edicts . And upon what account they attempted to convene a Synod , we will relate a little afterwards . But we will first briefly recite those things done by them before the Synod Acacius and Patrophilus having ejected Maximus Bishop of Jerusalem , placed Cyrillus in his See. Macedonius subverted the Provinces and Cities a lying near to Constantinople , preferring those that were embarqued in the same wicked design with him against the Churches . He ordained Eleusius Bishop of Cyzicum ; and Marathonius Bishop of Nicomedia , who had before been a Deacon , placed under Macedonius : he was also very diligent in founding Monasteries of men and women . But after what manner Macedonius subverted the Provinces and Cities which lay round Constantinople , we are now to declare . This person therefore , having possest himself of the Bishoprick in such a manner as is * before related , did innumerable mischiefs to those who would not entertain the same sentiments with him . Nor did he persecute those only who were discerned [ to be members ] of the Church , but the Novations also , knowing that they also embraced the Homoöusian Faith. These therefore were together with the others disquieted , undergoing most deplorable sufferings . † Their Bishop , by name Agelius , made his escape by ●light : But many of them , eminent for their piety , were taken , and tortured , because they would not communicate with him . And after their tortures , they forcibly constrained the men to partake of the holy * mysteries . For they wrested their mouthes open with a piece of wood , and thrust the Sacrament into them . Such persons as underwent this usage , looked upon it to be a punishment far exceeding all other tortures . Moreover , they snatcht up the women and children , and forced them to be initiated [ by Baptism . ] And if any one refused , or otherwise spoke against this , stripes immediately followed , and after stripes bonds , imprisonments , and other accute tortures . One or two [ instances ] whereof I will mention , that I may render the hearers sensible of the apparent barbarity and cruelty of Macedonius and those persons who were then in power . They squeezed the breasts of those women who refused to be communicants with them in the Sacrament , between [ the doors of ] † Presses , and cut them off with a Saw. They burnt the same members of other women , partly with iron , and partly with eggs exceedingly heated in the fire . This new sort of torture , which even the Heathens never used towards us , was invented by those who professed themselves Christians . These things I heard from the long-liv'd Auxano , of whom I have made mention in the first Book . He was a Presbyter in the Church of the Novatians . And he reported that he himself indured not a few miseries [ inflicted upon him ] by the Arians , before he received the dignity of a Presbyter . For he said that he was cast into Prison together with Alexander Paphlagon , ( who with him led a monastick life , ) and sustained innumerable stripes . Which tortures [ as he related ] he was enabled to indure : but Alexander died in Prison by reason of his stripes . His Sepulchre is now [ to be seen , ] on the right hand as you sail into the Byzantine Bay , which is named b Ceras , near the Rivers : where there is a Church of the Novatians , which bears Alexanders name . Moreover , the Arians , by Macedonius's order , demolished many other Churches in divers Cities ; as also a Church of the Novatians , scituate in Constantinople near Pelargus . Why I have made particular mention of this Church , I will here declare , as I heard it from the very aged c Auxano . The Emperours Edict and Macedonius's violence gave order for the demolishing of their Churches who embraced the Homoöusian opinion . This Edict and Violence * threatned this Church also with ruine , and they were at hand , to whom the execution hereof was committed . I cannot choose but admire , when I reflect upon the great zeal and earnestness of the Novatians towards their Church , and the kindness which they had for those persons , who at that time were ejected out of the Church by the Arians , but do now peaceably and quietly enjoy their Churches ! When therefore they , to whom the execution hereof was enjoyned , were urgent to demolish this Church also , a great multitude of people that were Novatians , and others who embraced the same sentiments with them , flock't together thither . And when they had pulled down their Church , they conveyed it to another place . This place is scituate over against the City [ Constantinople ; ] the name of it is Sycae , and 't is the thirteenth Ward of the City . Moreover , the removal of the Church was performed in a very short time , it being carried away by a numerous multitude of people with an incredible alacrity of mind . For one carried Tiles ; another Stones ; a third Timber . Some took up one thing , some another , and carried it to Sycae . Yea , the very women and little children assisted in this business , looking upon it as an accomplishment of their desires , and esteeming it as a great gain , that they were vouchsafed to be pure and faithful preservers of the things consecrated to God. In this manner therefore was the Church of the Novatians at that time removed to Sycae . But afterwards , when Constantius was dead , the Emperour Julian ordered the place to be restored to them , and permitted them to rebuild their Church . At which time the people , in the same manner as before , carried the materialls back again , and built the Church in its former place : and having made it more beautifull and stately , they would have it called * Anastasia , a name apposite and significative . This Church therefore was afterwards erected again , as I said , in the Reign of Julian . But then both parties , as well the Catholicks as the Novatians , were after the same manner persecuted . Wherefore the Catholicks abhorred to d pray in those Oratories , wherein the Arians assembled themselves . But , in the other three Churches ( for so many Oratories the Novatians had within the Ci●y [ Constantinople ] ) the Catholicks assembled with them , and prayed together . And there wanted but little of their being entirely united , had not the Novatians , who observed their old injunction , refused to do that . But as to other matters , they preserved such a singular benevolence and kindness mutually , that they * were ready to die for one another . Therefore both parties were at the same time persecuted , not only in the City Constantinople , but in other Provinces and Cities also . For in Cyzicum , Eleusius the Bishop there did the same things against the Christians that were acted by Macedonius , putting them to flight and disquieting them every where . He also totally demolished the Church of the Novatians at Cyzicum . But Macedonius finished the enormous Villanies he had perpetrated , after this manner . Being informed that in the Province of Paphlagonia , and especially at Mantinium , there were very many persons of the Novatian Sect , and perceiving that so great a multitude could not be driven [ from their habitations ] by Ecclesiastick persons , he procured four * Companies of Souldiers to be by the Emperours order sent into Paphlagonia ; that being terrified by those armed men , they might be induced to embrace the Arian opinion . But they who inhabited Mantinium , out of a zeal to [ defend ] their Sect , made use of desperation against the Souldiers . And many of them getting together in one Body , and providing themselves with long Hooks and Hatchets , and whatever weapon they could lay hands on , they Marched out to meet the Souldiers . An Engagement therefore hapning , many of the Paphlagonians were therein slain : but all the Souldiers ( except a very few ) were cut off . This I heard from a Country man of Paphlagonia , who said he was present at that action . But many other Paphlagonians do affirm the same . Of this sort were Macedonius's brave exploits in defence of Christianity , [ to wit , ] Murders , Fights , Captivities , and intestine Wars . But these practises of Macedpnius's raised a deserved † Odium against him , not only amongst those he had injured , but amongst them also who were his adherents . Yea , the Emperour himself was offended at him , both upon this account , and also for another reason , which was this . The Church , wherein lay the Coffin that contained the body of the Emperour Constantine , was threatned with Ruine . e Wherefore for this reason , as well they who had entred that Church , as those that continued in it and prayed , were in a great fear . Macedonius therefore resolved to remove the Emperours bones , that the coffin might not be f spoiled by the ruine [ of the Church . ] The people understanding this , attempted to hinder it , saying that the Emperours bones ought not to be removed ; in regard that would be the same , as if they were dug up again . Immediately the people were divided into two parties . The one affirmed , that no hurt could be done to the dead body by its being removed : the other side asserted it to be an impious thing . Those of the Homoöusian opinion met together also , and opposed the doing hereof . But Macedonius , disregarding those that resisted him , removes the body of the Emperour into that Church , wherein lies Acacius the Martyr's body . This being done , the multitude , divided into two parties , ran forthwith to that Church : and when the two Factions were drawn up against each other , immediately an engagement followed : Wherein so great a number of men were slain , that that Church-yard was full of bloud ; g and the Well therein overflowed with bloud , which ran even into the adjacent Portico , and from thence into the very street . The Emperour , informed of this calamitous accident , was incensed against Macedonius , both upon account of those that were slain , and also because he had been so audacious as to remove his Fathers body without his consent . Having therefore lest Julianus the Caesar to take care of the Western parts of the Empire , he himself went into the East . But , how Macedonius was soon after this deposed , and underwent a punishment short of his enormous impieties , I will relate a little afterwards . CHAP. XXXIX . Concerning the Synod at Seleucia [ a city ] of Isauria . BUt at present , I must give an account of the other Synod , which by the Emperours Edict was to emulate that at Ariminum in the East . At first it was determined , that the Bishops should be convened at Nicomedia in Bithynia . But , a great earthquake , whereby the City Nicomedia hapned to be ruined hindred their being convened at that place . This hapned in the Consulate of a Dacianus and Cerealis , about the eight and twentieth day of the month August . They resolved therefore upon removing the Synod to the City Nicaea which was near to it . But this resolution was again altered : and it seemed [ more convenient ] to meet at Tarsus a City of Cilicia . When this displeased them also , they were assembled at Seleucia [ a City ] of Isauria , which is surnamed Aspera . This they did on the b same year [ whereon the Ariminum Council was held , ] in the Consulate of Eusebius and Hypatius . The persons convened were in number an hundred and sixty . There was present with them a personage eminent in the Imperial pallace , his name c Leonas ; in whose presence , as the Emperour had given order by his Edict , the disquisition about the Faith was to be proposed . Lauricius also the Commander in chief of the Souldiers throughout Isauria , was ordered to be there , to provide the Bishops with what necessaries they might stand in need of . At this place therefore [ the Bishops ] were convened in the presence of these persons , on the twenty seventh of the month September , and began to dispute about making of publick Acts. For there were Notaries present also , who were to take in writing what was spoken by every one of them . A particular account of all matters then transacted , the studious Readers may find in Sabinus's Collection , where they are set forth at large . But we shall only cursorily relate the chief heads thereof . On the first day of their being convened , Leonas ordered every one to propose what they would . But such as were present said , that no dispute ought to be raised , before the persons absent were come . For these Bishops were wanting , Macedonius of Constantinople , Basilius of Ancyra , and some others , who suspected they should be accused . Macedonius excused his absence by saying he was sick . Patrophilus affirmed he had a distemper in his eyes , and was therefore necessitated to continue in the Suburbs of Seleucia . All the rest proposed one occasion or other of their being absent . But , in regard Leonas said , that , notwithstanding the absence of these persons , the question was to be proposed ; those that were present made answer again , that they would in no wise enter into any debate , before the * Moralls of those accused were inquired into . For Cyrillus of Jerusalem , Eustathius of Sebastia in Armenia , and some others had been accused some time before . Hereupon arose a sharp contest amongst those that were present . For some affirmed , that the Moralls of such as had been accused were in the first place to be lookt into : others were of opinion , that no controversie ought to be discussed before [ that concerning ] the Faith. This Contest was raised by the different opinion of the Emperour . For his Letter was produced , in one passage whereof he gave order for the debating of this matter in the first place , in another for that . A disagreement therefore hapning concerning this matter , a Schism was made amongst the persons present . And this was the original cause of the Seleucian-Synods being divided into two parties . The one faction was headed by Acacius [ Bishop ] of Caesarea in Palestine , Georgius of Alexandria , Uranius of Tyre , and Eudoxius of Antioch : of the same mind with whom there were only two and thirty other [ Bishops . ] The principal persons of the other faction were Georgius of Laodicea in Syria , Sophronius of Pompeiopolis in Paphlagonia , and Eleusius of Cyzicum ; who were followed by the major part . When therefore that side prevailed which was for debating in the first place concerning the Faith , Acacius's party manifestly rejected the Nicene Creed , and intimated the publication of another . But those of the other faction , who were superiour in number , approved of all other matters [ determined ] in the Nicene Synod ; excepting only the term Homoöusios , which they found fault with . Therefore , after a very sharp contest amongst one another untill Evening , at length Silvanus ( who presided over the Church at Tarsus ) spake a loud , saying , there was no necessity of publishing a new Draught of the Creed , but that they ought rather to confirm that set forth at Antioch , at the consecration of the Church . When he had said this , Acacius's party secretly withdrew [ out of the Council : ] but the other faction produced the Creed [ composed ] at Antioch , after the reading whereof the Council broke up for that day . On the next day they met in a Church in Seleucia , and having shut the doors , they read that Creed , and confirmed it by their subscriptions . Instead of some [ Bishops ] who were absent , the Readers and Deacons there present subscribed , by whom the absent persons had professed , that they would acquiess in that Draught [ of the Creed . ] CHAP. XL. That Acacius [ Bishop ] of Caesarea dictated another Draught of the Creed , in the Synod at Seleucia . BUt Acacius , and those of his party found fault with what was done , because they had subscribed covertly when the Church-doors were shut . For matters , said he , transacted in secret were naught , and to be suspected . He made these objections , because he was desirous of publishing another Draught of the Creed instead of that [ subscribed by them , ] which [ form ] he had about him , ready drawn up , and had before recited it to Lauricius and Leonas the Governours : and he made it his whole business to get that Draught only established and confirmed . These were the transactions of the second day , when nothing else was done . On the third day , Leonas was again very earnest to procu●e a meeting of both parties . At which time neither Macedonius of Constantinople , nor Basilius of Ancyra were absent . When therefore both these persons had joyned themselves to one and the same faction , the Acacians were again unwilling to meet , saying , that as well those who had before been deposed , as them at present accused , ought in the first place to be put out of the assembly . After a great contest on both sides , at length this opinion was prevalent , the persons charged with an accusation went out ; and the Acacians came in . Then Leonas said , that Acacius had delivered a Libell to him ; [ Leonas ] not discovering it to be a Draught of the Creed , which in some passages secretly , in others openly contradicted the former . When silence was made amongst those that were present , ( they supposing the Libel to contain any thing else , rather than a form of the Creed ; ) Acacius's composure of the Creed with a Preface thereto was then recited , the Contents whereof are these . We having met together at Seleucia [ a City ] of Isauria ( according to the Emperours Command ) yesterday , which was before the fifth of the Calends of October , used our utmost endeavour with all modesly to preserve the peace of the Church , stedfastly to determine concerning the Faith ( as our Emperour Constantius most dear to God hath ordered ) according to the Prophetick and Evangelick expressions , and to introduce nothing into the Ecclesiastick Faith contrary to the Divine Scriptures . But in regard certain persons in the Synod have injured some of us ; have stopt the mouths of others , not permitting them to speak : have excluded othersome against their wills : have brought along with them out of divers Provinces persons deposed ; and have in their company such as have been ordained contrary to the Canon [ of the Church : ] in so much that the Synod is on all sides filled with tumult , a of which the most eminent Lauricius president of the Province , and the most Illustrious Leonas the Comes , have been eye-witnesses : upon this account we interpose these things . Not that we forsake the Authentick Faith published at the Consecration at Antioch , but we give that the preference , especially in regard our Fathers concurred about the proposition at that time in controversie . But whereas the terms Homoöusion and * Homoiöusion have in times past disturbed very many , and do still disquiet them : and moreover , whereas 't is said that there is an innovation lately coyned by some , who assert a dissimilitude of the Son to the Father . Upon this account we reject Homoöusion and Homoiöusion , as being terms not to be met with in the Scriptures ; but we anathematize the term † Anomoion : and do look upon all such , as are assertours thereof , to be persons alienated from the Church . But we do manifestly profess the likeness of the Son to the Father , agreeable to the Apostle , that hath said concerning the Son , ‖ Who is the image of the invisible God. We acknowledge therefore , and believe in one God , the Father Almighty : the maker of heaven and earth , of things visible and invisible . Moreover , We believe in our Lord Jesus Christ , his Son , begotten of him without any passion before all ages , God the Word , the only begotten of God , the Light , the Life , the Truth ; the Wisedom : by whom all things were made , which are in the heavens , and which are on the earth , whether visible or invisible . We believe him to have assumed flesh from the holy Virgin Mary , at the consummation of ages , in order to the abolition of sin : and that he was made man , that he suffered for our sins , and rose again , and was taken up into the Heavens , and sitteth at the right hand of the Father : and that he shall come again in Glory to judge the quick and dead . We believe also in the holy Ghost , whom our Lord and Saviour hath termed The Paraclete , having promised , after his departure , to send him to his disciples , and he sent him . By whom also he sanctifies [ all ] Believers in the Church , who are Baptized in the name of the Father , and of the Son , and of the holy Ghost . But those who Preach any thing contrary to this Creed , [ b we look upon ] to be alienated from the Catholick Church . This is the Draught of the Creed published by Acacius . The persons who subscribed it were Acacius himself , and such as adhered to his opinion , being as many in number , as we have mentioned a little before . After the recitation hereof , Sophronius [ Bishop ] of Pompeiopolis in Paphlagonia spake these words aloud : If to explain our own particular opinion every day be the exposition of the Faith , we shall be destitute of the exact discussion of the truth . These words were spoken by Sophronius . And I do affirm , that if as well those who lived before these men , as they that succeeded them , had at first entertained such sentiments concerning the Nicene Creed ; all contentious disputes would have ceased , nor would a violent and irrational disturbance have been prevalent in the Churches . But let such as are prudent pass their judgment concerning the state of these matters . After they had mutually spoken and heard many things concerning this business , and concerning the persons accused , the convention was for that time dissolved . On the fourth day they all met again in the same place , and with the same contentiousness began to dispute again . Amongst whom Acacius explained his opinion in these words : in as much as the Nicene Creed hath been once , and after that frequently , altered , nothing hinders , but a new Creed may be now published . Hereto Eleusius [ Bishop ] of Cyzicum made a return , and said ; the Synod is at present convened , not that it should learn c what it had not the knowledge of before , nor to receive a Creed which it was not heretofore in possession of : but that , proceeding on in the Creed of the Fathers , it should never recede from it , either during life , or at the time of death . With these words Eleusius opposed Acacius's opinion , terming that Creed published at Antioch the Fathers Creed . But any one might have answered him also , in these words : how is it , that you stile those convened at Antioch the Fathers , O Eleusius , whereas you acknowledge not their Fathers ? For they who were assembled at Nice , and by their consent firmed the Homoöusian Faith , ought more properly to be termed the Fathers , both because they preceded in time , and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity . Now , if those [ assembled ] at Antioch have rejected their own Fathers , they who come after them do not perceive themselves to be followers of Parricides . Moreover , how can they have admitted their Ordination to be Legitimate , whose Faith they have rejected as impious ? For if those persons had not the holy Ghost , which is infused by Ordination , these have not received the Priesthood . For how could these have received [ it ] from them , who had it not to give ? These words might have been spoken in opposition to what was said by Eleusius . After this they proceeded to another question . For , in regard the Acacians asserted in that Draught of the Creed which had been recited , that the Son was like the Father , they enquired of one another , in what respect the Son was like the Father . The Acacians asserted , that the Son was like the Father in respect of his Will only , not as to his Essence . But all the rest maintained , [ that he was like the Father ] in respect of his Essence also . They spent the whole day in their altercations about this query ; and they confuted Acacius , because in the books by him composed and published , he had asserted that the Son is in all things like the Father . And how can you ( said they ) now deny the likeness of the Son to the Father as to his Essence ? Acacius made this answer , no modern or ancient Authour was ever condemned out of his own writings . When they had maintained a tedious , fierce , and subtle dispute against one another concerning this question , and could in no wise be brought to an agreement , Leonas arose , and dissolved the Council . And this was the conclusion , which the Synod held at Seleucia had . For on the day after , Leonas being intreated , refused to come any more into the Congress , saying that he had been sent by the Emperour , to be present at an unanimous Synod . But in regard some of you do disagree , I cannot ( said he ) be there ; go therefore and prate in the Church . The Acacians looking upon what had been done to be a great advantage to them , refused to meet also . But those of the other party met together in the Church , and sent for the Acacians , that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem . For you must know that Cyrillus had been accused before ; upon what account , I cannot tell . But he was deposed , because having been frequently summoned in order to the examination of his cause , he had not made his appearance during the space of two whole years . Nevertheless when he was deposed , he sent an Appellatory Libel to them who had deposed him , and appealed to an higher Court of Judicature . To which appeal of his the Emperour Constantius gave his assent . Indeed , Cyrillus was the d first and only person , who ( contrary to the usage of the Ecclesiastick Canon ) did this , [ to wit , ] made use of Appeals , as 't is usually done in the publick [ secular ] Courts of Judicature . He was at that time present at Seleucia , ready to put himself upon his trial : and therefore the Bishops called the Acacians into the assembly , ( as we have said a little before , ) that e by a general consent they might pass a definitive sentence against the persons accused . For they had cited some other persons besides , that were accused , who for refuge had joyned themselves to Acacius's party . But in regard , after their being frequently summoned , they refused to meet , [ the Bishops ] deposed both Acacius himself , and also Georgius of Alexandria , f Uranius of Tyre , g Theodulus of Chaeretapi in Phrygia , Theodosius of Philadelphia in Lydia , Evagrius of the Island Mytilene , Leontius of Tripolis in Lydia , and Eudoxius who had heretofore been Bishop of Germanicia , but had afterwards crept into the Bishoprick of Antioch in Syria . Moreover , they deposed h Patrophilus , because being accused by Dorotheus a Presbyter , and summoned by them to make his defence , he was contumacious . These persons they deposed . But they Excommunicated Asterius , Eusebius , Abgarus , Basilicus , Phoebus , Fidelis , Eutychius , Magnus , and Eustathius : determining they should continue Excommunicate , till such time as by * making satisfaction they had cleared themselves of their accusations . Having done this , and written Letters concerning those Bishops they had deposed to each of their Churches , they constitute a Bishop of Antioch , in the room of Eudoxius , whose name was Annianus . Whom the Acacians [ soon after ] apprehended , and delivered him to Leonas and Lauricius , by whom he was banished . Those Bishops who had Ordained Annianus [ being incensed ] hereat , deposited i Contestatory Libels against the Acacians with Leonas and Lauricius , by which they openly declared , that the determination of the Synod was injured . And when nothing further could be done , they went to Constantinople , to inform the Emperour concerning the matters determined by them . CHAP. XLI . That , upon the Emperours return from the Western parts , the Acacians were convened in the City of Constantinople , and firmed the Ariminum Creed , making some additions to it . FOr the Emperour , being returned from the Western parts , resided [ in that City : ] at which time also he made a person whole name was a Honoratus the first Praefect of Constantinople ; having b abolished the Proconsul's Office . But the Acacians prevented and calumniated them before-hand to the Emperour , having informed him , that the c Creed which they had set forth was not admitted by them . Whereupon the Emperour was highly incensed , and resolved to disperse them , having commanded by an Edict [ which he published , ] that such of them as were subject to publick Offices , should be reduced to their former condition . For several of them were liable to [ publick ] Offices ; some [ were subject to the bearing of those Offices belonging ] to the City Magistracy ; others [ to them appertaining ] to the d Sodalities of Officialls or Apparitours in several Provinces . These persons being after this manner disturbed , the Acacians abode for some time at Constantinople , and assembled another Synod , to which they sent for the Bishops of Bithynia . When therefore they were all met together , being e fifty in number , amongst whom was Maris of Chalcedon , they confirmed the Creed published at Ariminum , which had the Consuls names prefixt . Which Creed it would have been superfluous to have inserted here , had they made no additions to it . But in regard they added some words thereto , we thought it necessary to set it down at this place again . The contents of it are these . We Believe in one only God , the Father Almighty , of whom are all things . And in the only begotten Son of God , begotten of God before all ages , and before every beginning : by whom all things , visible and invisible , were made . * Who is the only begotten born of the Father , the only of the only , God of God , like to the Father ( who begat him ) according to the Scriptures . Whose generation no person knoweth , but the Father only , who begat him . We know this Person [ to be ] the only begotten Son of God , who upon his Father's sending of him , came down from the heavens , according as 't is written , upon account of the destruction of Sin and Death : and was born of the holy Ghost , and of the Virgin Mary according to the flesh , as it is written , and conversed with the disciples ; and having fulfilled every dispensation according to his Fathers Will , he was crucified , and died , and was buryed , and descended into the parts beneath the earth . At whom hell it self trembled . Who arose from the dead on the third day , and was conversant with the disciples : and after the completion of fourty days , he was taken up into the Heavens , and sitteth on the right hand of the Father ; he shall come in the last day of the Resurrection in his Fathers Glory , that he may render to every man according to his works . And [ we believe ] in the holy Ghost , whom he himself the only begotten of God , Christ our Lord and God , promised to send as an Advocate to mankind , according as 't is written , the Spirit of truth ; whom he sent unto them , after he was assumed into the Heavens . But we thought good to remove the term * Ousia , ( which was used by the Fathers in a more plain and ordinary sense , and being not understood by the people , has given offence , ) in regard 't is not contained in the sacred Scriptures ; and that in future not the least mention should be made thereof , for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son. f Nor ought the subsistence of the Father , and of the Son , and of the holy Ghost , to be so much as named . But we assert the Son to be like the Father , in such a manner as the sacred Scriptures do affirm and teach . Moreover , let all the Heresies , which have been heretofore condemned , and which may have risen of late , being opposite to this Creed published [ by us , ] be Anathema . This Creed was at that time recited at Constantinople . Having now at length passed through the labyrinth of the Expositions of Faith , we will reckon up their number . After the Creed [ published ] at Nice , they set forth two Expositions of the Faith at Antioch , at the Dedication . A third was that delivered to the Emperour Constans in the Gallia's , by Narcissus and those that accompanied him . The fourth was that sent by Eudoxius into Italy . Three [ Draughts of the Creed ] were published at Sirmium , one whereof was recited at Ariminum , which had the names of the Consuls prefixt . The eighth was that which the Acacians promulged at Seleucia . The last was set forth at the City Constantinople , with an addition . For hereto was annexed , that neither substance , nor subsistence ought to be mentioned in relation to God. Moreover , Ulfila Bishop of the Goths did at that time first agree to this Creed . For before this he had embraced the Nicene Creed ; being Theophilus's follower , who was Bishop of the Goths , and had been present at , and subscribed the Nicene Synod . Thus far concerning these things . CHAP. XLII . That upon Macedonius's being deposed , Eudoxius obtained the Bishoprick of Constantinople . BUt Acacius , Eudoxius , and those that were with them at Constantinople , made it wholly their business , that they also might on the other side depose some persons of the contrary party . Now , you must know , that neither of the factions decreed these depositions upon account of Religion , but for other pretences . For though they dissented about the Faith , yet they found not fault with one anothers Faith in their mutual depositions of one another . Those therefore of Acacius's party making use of the Emperours indignation , ( which he had kept [ concealed in his mind , ] and earnestly indeavoured to wreak it against others , but most especially against Macedonius , ) do in the first place depose Macedonius , both because he had been the occasion of many murders , and also in regard he had admitted a Deacon taken in Fornication to Communion . Then , [ they depose ] Eleusius [ Bishop ] of Cyzicum , because he had baptized one Heraclius Hercules's Priest at Tyre , a person known to be a Conjurer , and ordained him Deacon . [ In the next place they depose ] Basilius , ( or Basilas , for so he was also called , ) who had been constituted [ Bishop ] of Ancyra in the room of Marcellus , as having unjustly tortured a certain person , bound him with Iron chains , and confined him to Prison : also , because he had fastned calumnies upon some persons : and moreover , in regard by his Letters he had disturbed the Churches in Africa . Dracontius [ was deposed by them , ] because he had removed from Galatia to Pergamus . Moreover , they deposed Neonas [ Bishop ] of Seleucia , in which City the Synod had been convened , as also Sophronius of Pompeiopolis in Paphlagonia , Elpidius of a Satala in Macedonia , and Cyrillus of Jerusalem ; and others were ejected by them for other reasons . CHAP. XLIII . Concerning Eustathius Bishop of Sebastia . BUT Eustathius [ Bishop ] of Sebastia in Armenia , was not so much as admitted to make his defence , because he had been long before deposed by Eulalius his own Father , who was Bishop of Caesarea in Cappadocia , in regard he wore a garment misbecoming the Sacerdotal function . You are to know , that in Eustathius's room Meletius was constituted Bishop , concerning whom we will speak hereafter . But Eustathius was afterwards condemned in a Synod convened upon his account at Gangra [ a City ] of Paphlagonia ; because , after his deposition in the Synod at a Caesarea , he had done many things repugnant to the Ecclesiastick Laws . For he had forbidden marriage , and maintained that meats were to be abstained from : and upon this account he separated many who had contracted marriages , from their wives , and perswaded b those who had an aversion for the Churches , to communicate at home . He also enticed away servants from their Masters by a pretext of piety . He himself wore the habit of a Philosopher , and caused his followers to make use of a new and unusual garb , and gave order that women should be shorn . He [ asserted ] that set Fasts were to be avoided ; but maintained Fasting on Sundays . He forbad Prayers to be made in the houses of those who were married ; and taught , that the blessing and communion of a Presbyter who had a wife ( whom he had lawfully married during his being a Laick ▪ ) ought to be declined as a thing most detestable . Upon his doing and teaching these and several other such like things as these , a Synod ( as I have said ) convened at Gangra in Paphlagonia deposed him , and Anathematized his opinions . c These things were done afterwards . But Macedonius being then ejected , Eudoxius , despising the See of Antioch , is constituted [ Bishop ] of Constantinople , being consecrated by the Acacians . Who forgot themselves , in that they Decree'd what was contradictory to their former determinations . For they who had deposed Dracontius because of his translation from Galatia to Pergamus , considered not with themselves , that by Ordaining Eudoxius who then made a second remove [ to another Bishoprick ] they did what was contrary to their own Sanctions . Having done these things , they sent the Creed which had been read , d to Ariminum , together with its Supplement , corrected by them ; and gave order , that such as would not subscribe it , should be banished , according to the Emperours Edict . [ Lastly , ] They made known what they had done , both to others in the East who entertained the same sentiments with them , and also to Patrophilus [ Bishop ] of Scythopolis . For he went from Seleucia forthwith to his own City . Further , Eudoxius having been constituted [ Bishop ] of the * Great City , the e Great Church named Sophia was at that time consecrated , in Constantius's Tenth and Julianus Caesar's third consulate , on the fifteenth of the month February . As soon as Eudoxius was seated in that See , he was the first that uttered this sentence which is [ still ] in every bodies mouth , saying ; The Father is Irreligious ; the Son is Religious . When a tumult and a disturbance arose thereupon , Be not troubled ( said he ) at what has been spoken by me , for , the Father is irreligious , because he worships no person : but the Son is religious , because he worships the Father . When Eudoxius had spoken these words , the tumult was appeased ; but instead of the disturbance , there was a great laughter raised in the Church . And this saying of his continues to be a ridicule even to this day . Such cavils the Arch-hereticks made use of , and busied themselves about such expressions as these , rending the Church in sunder [ thereby . ] This was the conclusion , that the Synod had , which was convened at Constantinople . CHAP. XLIV . Concerning Meletius Bishop of Antioch . IT now remaines , that we speak concerning Meletius . For he ( as we said a little before ) was made Bishop of Sebastia in Armenia , after Eustathius's Deposition . He was afterwards translated from Sebastia to a Beroea [ a City ] of Syria . When he had been present at the Synod in Seleucia , and Subscribed the Creed published there by Acacius , he went directly from thence to Beroea . Upon the convention of the Synod at Constantinople , when the Antiochians understood that Eudoxius had despised [ the presidency over their Church , and removed to the wealth of the Constantinopolitan See , they sent for b Meletius from Beroea , and install him [ Bishop ] over the Church of Antioch . At first he superseded making any discourses about points of Faith , and delivered moral Doctrine only to his hearers . But after his continuance there some time , he expounded the Nicene Creed , and asserted the Homoöusian opinion . Which when the Emperour understood , he gave order that he should be banished : and caused Euzoïus ( who had before been deposed together with Arius , ) to be ordained Bishop of Antioch . But as many as reserved an affection for Meletius , left the Arian congregation , and made assemblies apart by themselves : [ although ] those who originally embraced the Homoöusian opinion , would not communicate with them , because Meletius had received his Ordination from the suffrages of the Arians , and because his followers had been baptized by them . After this manner was the Antiochian Church affected towards the other party , although they agreed with them in the points of Faith. But the Emperour understanding that the Persians were raising another War against the Romans , went in great hast to Antioch . CHAP. XLV . Concerning Macedonius's Heresie . BUT Macedonius , who had been ejected out of Constantinople , being unable to bear his condemnation , could by no means endure to be at quiet . But joyned himself to those of the other party , who had deposed Acacius and his followers at Seleucia . He therefore sent an Embassy to Sophronius and Eleusius , exhorting them to adhere to that Creed which was at first published at Antioch , and afterwards confirmed at Seleucia , and that they should give it an a adulterate name , [ to wit ] the Homoiöusian Creed . Wherefore many of his acquaintance and friends flock't to him , who are now from him called Macedoniani . And as many as dissented from the Acacians at the Synod of Seleucia , from thence forward manifestly asserted the term * Homoiöusios , b whereas before this they had not openly owned it . But there is a report , which has been prevalent amongst many men , that this [ term Homoiöusios ] was not Macedonius's invention ; but Marathonius's rather , whom they had made Bishop of Nicomedia a little before . Upon which account they call the followers of this opinion Marathoniani also . In like manner Eustathius ( who had been ejected out of Sebastia for that reason which we have mentioned a little before , ) joyned himself to that party . But after Macedonius refused to include the holy Ghost in the Divinity of the Trinity , then Eustathius said , I cannot assent to the terming of the holy Ghost God , nor dare I call him a Creature . Upon which account , those that embrace the Homoöusian-opinion , give these persons the name of * Pneumatomachi . The reason , why these Macedoniani are so numerous in c Hellespont , I will declare in its due place . Now , the Acacians used their utmost endeavours that they might be convened again at Antioch , in regard they repented their having asserted the Son to be wholly like to the Father . On the year following therefore , wherein Taurus and Florentius were Consuls , they met at Antioch in Syria , ( over which Church Euzöius presided , in which City the Emperour also resided [ at that time ] ) when some few of them resumed a debate of those points which they had determined before , saying that the term † Homoïos ought to be expunged out of the Creed , which had been published both at Ariminum , and at Constantinople . Nor did they any longer keep their Vizours on , but affirmed bare fac'd , that the Son was in all respects unlike the Father , not only as to his Essence , but in relation to his Will also . And they openly asserted ( according as Arius had affirmed ) that he was made of nothing . To this opinion those who at that time were followers of Aëtius's Heresie at Antioch , gave their assent . Wherefore , besides their having the appellation of Arians , they were also called * Anomoei , and † Exucontii , by those at Antioch who embraced the Homoöusian opinion , who [ notwithstanding ] were at that time divided amongst themselves upon Meletius's account , as has been said before . When therefore they were asked by the Homoöusians , why they were so audacious , as to term the Son to be unlike the Father , and to affirm that he exists of nothing , whenas in the Creed published by them they had said he was God of God ; they attempted to elude this objection by such fallacious artifices as these : the phrase God of God ( said they ) has the same import with those words of the Apostle , * but all things of God. Wherefore , the Son is of God , he being one of those all things . And upon this account , in the Editions of the Creed , these words According to the Scriptures are added . Georgius Bishop of Laodicea was the Authour of this † Sophism . Who being a person unskilled in such expressions , was ignorant after what manner Origen had in former times discussed and interpreted such peculiar phrases of the Apostle . But , notwithstanding their attempt to cavil after this manner , yet in regard of their inability to bear the reproaches and contempt [ thrown upon them , ] they recited the same Creed , which they had before [ published ] at Constantinople : and so departed every one to his own City . Georgius therefore returning to Alexandria , continued his Presidency over the Churches there , ( Athanasius as yet absconding ▪ ) and persecuted those in Alexandria who embraced not his Sentiments . He was also cruel and severe towards the Populace of that City ; to most of whom he was very odious . At Jerusalem , d Harrenius was Ordained in Cyrillus his room . You must also know , that after him Heraclius was Constituted [ Bishop there , ] who was succeeded by Hilarius . But at length Cyrillus returned to Jerusalem , and recovered the Presidency over the Church there . Moreover , at the same time there sprang up another Heresie , upon this account . CHAP. XLVI . Concerning the Apollinaristae , and their Heresie . AT Laodicea in Syria , there were two men of the same name , the Father and the Son : For each of their names was Apollinaris . The father was dignified with a Presbyterate in that Church : the son had a Readers place . They were both Teachers of Grecian Literature ; the father taught Grammar , the son Rhetorick . The father was by birth an Alexandrian , and having at first taught at Bery●us , he removed afterwards to Laodioea , where he married ; and bega● his son Apollinaris . They both flourished at the same time with Epiphanius the Sophista , and being very intimate friends , they conversed together with him . But Theodotus Bishop of Laodicea , fearing that by their continual converse with that person they should be perverted to Gentilism , forbad their going to him . They regarding the Bishops [ prohibition ] very little , continued their intimacy with Epiphanius . After this , Georgius , successour to Theodotus , endeavoured to reform [ and wean ] them from conversing with Epiphanius ; but being unable to perswade them by any means , he punished them both with Excommunication . Apollinaris the son lookt upon what was done to be an injury , and confiding in the fluentness of his Sophistick faculty of speaking , he also framed a new Heresie , which flourisheth at this present , and bears the name of its Inventour . But some do report , that they dissented from Georgius , not so much upon account of the forementioned reason , but because they saw he maintained absurdities ; sometimes professing the son to be like the father , ( according as it had been determined [ in the Synod ] at Seleucia ; ) at others inclining to the Arian opinion . Laying hold therefore of this specious pretext , they made a separation [ from him . ] But when they saw no body adhered to them , they introduce a [ new ] Scheme of Religion . And at first asserted , that a humanity was assumed by God the Word in the Oeconomy of his incarnation , without the soul. But afterward , rectifying their former errour by repentance as it were , they added , that the soul was indeed assumed : but that it had not a mind , but that God the Word was in the place of a mind , in his assumption of Humanity . As to this point only these [ Hereticks ] do affirm that they dissent [ from Catholicks , ] who from them are now called Apollinaristae . For they assert that the Trinity is Consubstantial . But we shall mention the two Appollinaris's again in due place . CHAP. XLVII . Concerning the death of the Emperour Constantius . MOreover , whilst the Emperour Constantius resided at Antioch , Julianus Caesar engages with a numerous army of Barbarians in the Gallia's . And having obtained a Victory , was for that reason greatly beloved by all the Souldiers , by whom he is proclaimed Emperour . This being told to the Emperour Constantius put him into an agony . He was therefore baptized by Euzoïus , and * undertakes an expedition against Julianus . But arriving between Cappadocia and Cilicia , he ended his life at Mopsucrenae , ( being seized with an Apoplexy by reason of his too great solicitude , ) in the Consulate of Taurus and Florentius , on the third of November . This was the first year of the two hundred eighty fifth Olympiad . Constantius lived fourty five years , and reigned thirty eight . He was his Fathers Colleague in the Empire thirteen years : after whose death [ he Governed ] twenty five : which space of years this Book doth contain . THE THIRD BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . CHAP. I. Concerning Julianus , his Extract , and Education . And how , upon his being made Emperour , he revolted to Gentilism . THE Emperour Constantius ended his life on the confines of Cilicia , about the third of November , in the Consulate of Taurus and Florentius . During the same persons Consulate , Julianus arriving from the Western parts a about the eleventh of December next ensuing , made his entry into Constantinople , where he was proclaimed Emperour . Now , whereas 't is our design to say something concerning the Emperour Julianus , a person fam'd for his eloquence ; let none of those who were his Intimado's , expect we should do it in a pompous and majestick stile , as if it were necessary , that a caracter of so eminent a person should in every particular correspond with his greatness of whom 't is given . But , the composure of an History of the Christian Religion being our business , we will continue our making use of a low , plain , and mean stile for perspicuities sake . And this we promised [ to do ] at the beginning . Being therefore to speak concerning him , his Extract , Education , and how he came to the Empire : in order to our performing hereof , we must begin a little higher . Constantinus , he who gave Byzantium his own name , had two brothers begotten by the same father , but not born of the same mother . The name of the one was Dalmatius , the other was called Constantius . Dalmatius had a son who bore his own name . Constantius begat two sons , Gallus and Julianus . After the death of [ Constantine ] the Builder of Constantinople , when the Souldiers had murthered Dalmatius the younger , at that time these * two also being Orphans , wanted but little of falling into the same danger with Dalmatius : had not a distemper which seemed to be mortal delivered Gallus [ from their violence : ] and the tenderness of Julianus's age ( for he was not then eight years old compleat ) protected him . But , after the Emperours rage against them was mollified , Gallus frequented the Schools at Ephesus in Ionia , in which Country they had large possessions left them by their Ancestours . And Julianus being grown up , was an auditour in the Schools at Constantinople ; going into the Pallace ( where there were then Schools ) in a private habit , and was tutored by Macedonius the Eunuch . b Nicocles the Laconian taught him the Grammar ; he had for his Rhetorick ▪ master Ecebolius the Sophista , who was at that time a Christian. For the Emperour Constantius took great care , least by his being an hearer of a Pagan-master , he should revolt to the superstition [ of the Gentiles : ] For Julianus was at first a Christian. Upon his making a great progress in Literature , a rumour [ began ] to be spread amongst the peop'e , that he was fit to Govern the Roman Empire . Which report being more openly divulged , much disturbed the Emperours mind . Wherefore , he removed him from the * Great City to Nicomedia , ordering him not to frequent [ the School ] of Libanius the Syrian-Sophista . For at that time Libanius , having been expelled Constantinople by the School-masters , had opened a School at Nicomedia . Wherefore , he vented his gall against the School-masters , in an c Oration which he wrote against them . But Julianus was forbidden to go to him , because ▪ Libanius was as to his Religion a Pagan . Nevertheless , being a great admirer of Libanius's Orations , He procured them privately , and perused them frequently and studiously . When he had made a great proficiency in Rhetorick , there came to Nicomedia , Maximus the Philosopher , not d Maximus of Byzantium , Euclid's Father , but Maximus the Ephesian , whom the Emperour Valentinianus ordered to be slain afterwards , as being a practicer of Magick . But this hapned a long while after . At that time , his coming to Nicomedia was occasioned by nothing else but Julianus's fame , which induced him to go thither . Julianus having had a taste of Philosophick Literature from him , began forthwith to imitate his Masters Religion , who also instilled into his mind a desire of the Empire . When the Emperour was made acquainted with these things , Julianus being betwixt hope and fear , became very desirous of avoiding suspicion , and he who had before been a sincere Christian , then began to act the hypocrite . Being therefore shaved to the very skin , he pretended to lead a monastick life . Privately he imployed himself about the study of Philosophy : but in publick , he read the sacred Writings of the Christians . Moreover , he was made a Reader in the Church of Nicomedia : and by this specious pretext he avoided the Emperours fury . All this he did out of fear . But [ in the interim ] he receded not from his hope , but told many of his friends , that those would be happy times , when he should be possest of the Empire . Whilst his affairs were in this posture , his brother Gallus was created Caesar , and in his journey into the East came to Nicomedia , to give him a visit . Not long after this Gallus was slain , immediately upon which the Emperour grew suspicious of Julianus . Wherefore he ordered a guard should be set upon him . But as soon as he could get an opportunity of slipping away from his Keepers , he removed from place to place , and by that means made his escape . At length the Emperours wife Eusebia , having found him out during his absconding , perswades the Emperour to do him no harm , but to allow him a liberty of going to Athens , to study Philosophy . From whence ( that I may be brief ) the Emperour sent for him , and created him Caesar. After which he married him to his sister Helena , and sent him into the Gallia's against the Barbarians . For the Barbarians ( whom the Emperour Constantius had a little before hired to be his Auxiliaries against Magnentius , ) having been imployed in no service against the Tyrant , fell to destroying the Roman Cities . And in regard Julianus was as yet but young , he ordered him not to enter upon any thing of action without the advice of the Commanders of the Army . Who having received so large a commission , grew negligent in their management of affairs , upon which account the Barbarians increased in strength ; Julianus permitted the Commanders to spend their time in Luxury and drinking : but he made the Souldiers more couragious , by promising a set reward to him who should kill a Barbarian . This was the original cause , whereby both the Barbarians Forces were diminished , and also he himself was rendred more acceptable to the Souldiers . There is a report , that as he was entring into a Town , a e Crown , with which they [ usually ] adorn the Cities , being hung up by Ropes between two Pillars , fell down upon his head and fitted it exactly , at which all that were present gave a shout . For by this sign [ it seemed ] to be portended , that he should be Emperour . There are those who say , that Constantius therefore sent him against the Barbarians , that he might perish there , in an engagement with them . But I know not whether they who report this , speak the truth . For should he have framed such a design against him , after he had joyned him in marriage to his own sister , it would have been no other then a conspiracy against himself . But let every one judge of this matter according to his own pleasure . Moreover , upon Julianus's making a complaint to the Emperour of the slothfullness of his Military Officers , there was another Commander sent to him , exactly agreeable to Julianus's courage . Having got such an Assistant , he made a bold attack upon the Barbarians . They dispatcht away an Embassadour to him , informing him , that they were ordered by the Emperours Letters to March into the Roman Territories , and the Letters were produced to him . But he clapt their Embassadour into prison ; and having engaged their forces , routed them totally ▪ He also took the King of the Barbarians prisoner , and sent him to Constantius . Upon this fortunate success , he is proclaimed Emperour by the Souldiers . But because they wanted an Imperial Crown , one of his guards took the Chain which he wore about his own neck , and put it upon Julianus's head . After this manner therefore Julianus came to be Emperour . But what he did afterwards , let the hearers judge , whether or no they became a Philosopher . For he neither sent an Embassage to Constantius , nor did he shew him that Reverence which was due to him , as being his Benefactour , but managed all affairs according to his own arbitrement . He changed the Governours of Provinces ; and reproacht Constantius in every City , by reciting in publick his Letters sent to the Barbarians . Whereupon [ those inhabitants ] revolted from Constantius , and came over to him . At that time , he manifestly pull'd off his mask of Christianity . For he went from City to City , opened the Heathen Temples , offered sacrifice to Idols , and termed himself the * Pontifex Maximus . And such as professed Gentilism celebrated their heathenish Festivals [ after their own manner . ] By these proceedings of his he f takes an occasion of raising a Civil War against Constantius . And , as far as in him lay , [ he took care ] that all those calamities should have hapned , which are the consequents of a War. For this Philosophers desire could not have been g fulfilled without much bloud-shed . But God the Arbiter of his own Councils , repressed the * Impetus of one of these two Antagonists without any † damage to the Republick . For when Julianus arrived amongst the Thracians , news was brought him , that Constantius was dead . And thus the Roman Empire at that time escaped a Civil War. But Julianus having made his entry into Constantinople , began immediately to consider with himself , after what manner he might win the favour of the people , and procure their benevolence towards himself . He makes use therefore of this Artifice . He very well understood , that Constantius was odious to all such as embraced the Homoousian opinion , both because he had driven them from their Churches , and also in regard he had proscribed and banished the Bishops belonging to them . He assuredly knew also , that the Heathens were sorely vexed , because they were prohibited sacrificing to their Gods : and that they were very desirous of getting an opportunity , wherein their Temples might be opened , and they have a liberty of offering sacrifices to their Idols . He was sensible , that for these reasons both those sorts of people had privately rancoured minds against his predecessour [ Constantius . ] He also found , that all people in general highly resented the violence of the Eunuches , and the rapines h of Eusebius the principal person of the Bed-chamber to him . He therefore treated them all with a great deal of craft and subtlety . With some he dissembled : others he oblieged by kindnesses , being a great affectour of vain glory . But He made it evident to all in general how he was affected towards the superstition [ of the Heathens . ] And first , that he might make Constantius odious for his cruelty towards his Subjects , and render him infamous amongst the Vulgar , he commanded that the exiled Bishops should be recalled ; and restored to them their estates which had been confiscated . Then , he issued out an Order to his Confidents , that the Heathen Temples should be forthwith opened . He also ordered , that such persons as had been injured by the Eunuches , should be repossessed of their goods which were unjustly taken from them . He punished Eusebius the principal person of the Imperial Bed-chamber with death , not only because many persons had been wronged by him , but also in regard he was assured that his brother Gallus had been murthered upon account of his calumny [ against him . ] He took care that Constantius's body should be honoured with an Imperial Funeral . He expelled the Eunuches , Barbers , and Cooks out of his Pallace . The Eunuches , because he had lost his Wife , after whose death he resolved not to marry any other . The Cooks , in regard he fed upon a very slender and mean diet . And the Barbers , because , said he , one is sufficient for a great many . For these reasons he put these sorts of men out [ of the Pallace . ] Most of the Notaries he reduced to their former condition , and ordered that the rest should be allowed a salary befitting a Notary . He also retrenched the i publick way of conveyance of necessaries for [ publick ] uses : for example , [ the use ] of Mules , Oxen , and Asses ; and permitted horses only to serve for such publick conveniences . These Acts of his are commended by some few persons : but most men discommend them , because the grandeur and magnificence of the Imperial riches being lost , which creates an admiration in the minds of the Vulgar , he thereby rendred the dignity of an Emperour despicable and obnoxious to contempt . Moreover , he sate up all night , composing Orations , which he recited at his going into the Senate-house . For he was the first and only Emperour since Julius Caesar's times , that made Speeches in the Senate-house . He had an high esteem for such as were studious about [ any part of ] Literature : but more especially for those who professed Philosophy . Wherefore , the report hereof brought such as were pretenders to this sort of Learning from all parts to the Pallace , who wore their * Palliums , and were most of them more conspicuous for their garb , than their Learning . But they were all troublesome to the Christians , being persons that were Impostours , and who always owned the same Religion with the Emperour . He himself also was so excessively vain glorious , that he reviled all his predecessours in the Empire , in a book he composed , which he entitled The Caesars . The same proud temper of mind excited him to write Books against the Christians also . His expulsion of the Cooks and Barbers was an act [ befitting ] a Philosopher indeed , but not an Emperour . But in his reproaching and reviling [ of others , ] he did neither like a Philosopher , nor an Emperour . For both those sorts of persons are to be [ of a temper of mind ] superiour to all detraction and envy . An Emperour may indeed be a Philosopher , in what bears a respect to modesty and temperance . But a Philosopher , should he imitate an Emperour in all things , would transgress his Rules . Let thus much be cursorily said concerning the Emperour Julianus , his Extract , Education , and disposition , and after what manner he came to the Empire . CHAP. II. Concerning the Sedition which hapned at Alexandria , and after what manner Georgius was slain . WE come now to mention what was transacted in the Churches at that time . In the great City Alexandria there hapned a disturbance upon this account . There was a place in that City , which had for a long time lain wast and neglected , ( being filled with a great deal of filth ▪ ) wherein the Heathens had formerly celebrated their Mysteries 〈…〉 ‖ Mithra , and had sacrificed men . This place being vacant and useless , Constantius had sometime before bestowed upon the Church of the Alexandrians . Georgius , desirous to erect an Oratory therein , gave order that the place should be cleansed . Whilst they were clearing of it , there was an † Adytum discovered , of a vast depth , wherein were hid the Mysteries of the Heathens . Which were the Skulls of many men , young and old , who , as report says , had heretofore been slain , at such time as the Heathens made use of divinations by the inspection of entrails , and performed Magick sacrifices in order to the inchantment of mens souls . The Christians therefore , upon their discovery of these things in the Adytum of the Temple of Mithra , made it their business to expose these Heathenish mysteries to the view and derision of all men . And they began forthwith to carry them in triumph as 't were about the City , showing the multitude mens bare Skulls . When the Heathens that were at Alexandria beheld this , being unable to endure this ignominious affront , they became highly enraged : and making use of what came next to hand for a weapon , they fell with great violence upon the Christians , and destroyed many of them a by various sorts of death . Some of them they killed with swords , others with clubs or stones . Others they strangled with ropes . Some they crucified , inflicting this sort of death on them designedly , in contumely to the Cross [ of Christ. ] They wounded most of them . At which time , as it usually happens in such [ riots , ] they spared not their neerest friends and relatives . But one Friend slew another , Brother [ murdered ] Brother , Parents their Children , outragiously embrewing their hands in one anothers blood . For which reason the Christians left off cleansing Mithra's Temple . But the Heathens dragg'd Georgius out of the Church , and having bound him to a Camel , tore him to pieces , after which they burnt him , together with the Camel. CHAP. III. That the Emperour incensed at Georgius's murder , sharply rebuked the Alexandrians by his Letter . BUT the Emperour highly resented Georgius's murther , and by his Letter severely reprehended the Citizens of Alexandria . There was a report spread abroad , as if they had done this to Georgius , who hated him upon Athanasius's account . But my opinion is , that such as entertain malice and hatred in their mindes , do usually put themselves into their company who make insurrections against unjust persons . The Emperour's Letter , 't is certain , lays the blame upon the populace , rather than upon the Christians . But Georgius was then , and had before a appeared , troublesome and offensive to all persons . And for this reason the multitude was incensed against him in such an high degree . But , that the Emperour [ as I said ] does rather blame the people , you may hear from the Letter it self . EMPEROUR CAESAR JULIAN●S , MAXIMUS , AUGUSTUS , to the Citizens of Alexandria . Although you have no Reverence for Alexander the Builder of your City , and ( which is more ) for that Great God the most holy Serapis ; yet how is it that you have forgot both that humanity , and * Decorum , due to mankind in general ? We will add , [ which is due ] to Us also , to whom all the Gods , especially the Great Serapis , have assigned the Empire of the World. For whom it was sit you should have reserved the Cognizance of their case who had injured you . But perhaps , you were imposed upon by anger and rage , which where it inhabits the mind , does usually perpetrate most enormous facts . b But when you had repressed your fury , you afterwards added the commission of an unjust act to what had on a sudden been advisedly resolved by you . Nor were you of the Commonalty ashamed of perpetrating those things , for which you deservedly hated them . For , declare to Us , [ We adjure you ] by Serapis , for what unjust acts were you incensed against Georgius ? You will undoubtedly make answer , because he exasperated Constantius of Blessed memory against us : also , because he brought an Army into the sacred City , and the c King of Egypt possest himself of Gods most holy Temple , and took away from thence the images , the consecrated gifts , and the furniture in those sacred places . At which when ( as it was meet ) you were highly incensed , and attempted to defend God , ( or rather his goods and possessions , ) from violence ; He , contrary to justice , Law , and Piety , audaciously sent armed men against you . [ But ] perhaps ( in regard he was more afraid of Georgius than Constantius , ) d He had made better provision for his own safety , had he at first behaved himself more moderately and civilly towards you , and not so tyrannically . You being therefore for these reasons enraged against Georgius the enemy of the Gods , have again polluted your sacred City , whenas you might have brought him to his Trial before the Judges . For by this means neither Murder , nor any other unlawful Fact had been committed : but justice had been equitably and exactly done , which would have preserved you guiltless from all manner of wickedness , and would have punished him who had impiously committed such enormous Crimes , and [ lastly ] would have curbed all those who contemn the Gods , and disrespect so great Cities and such a flourishing people ; making the barbarity they practised against them the Praeludium [ as it were ] of their power . Compare therefore this Our Letter c with that We sent a while since , and consider the difference between them . How highly did We then commend you ? But now , by the [ immortal ] God 's ! When We should praise you , We cannot , by reason of your heinous offence . The people are so audacious as to tare a man piece-meal like dogs . Nor are they afterwards abashed or carefull of preserving their hands pure , that they * may stretch them out undefiled with bloud in the presence of the Gods. But Georgius deserved to undergo these sufferings . We might perhaps grant , [ that he deserved ] more horrid and acute tortures . And should you say , [ he deserved them ] upon your account , We also assent to that . But should you add , [ he deserved to have this inflicted on him ] by you ; that We can in no wise allow . For you have Laws , which ought to be observed and revered by you all , as well privately as in publick . Now , suppose it happens , that some private persons do violate these Laws , yet the Community must be regulated by good Laws , and you are to pay obedience to those laws , and not transgress what has from the beginning been well and prudently constituted . It has hapned very fortunately for you , O ye Alexandrians ! that you have perpetrated such a fact as this in Our Reign ; Who , by reason of Our Reverence towards God , and upon account of our f Grandfather and Uncle whose name We bear , ( who Governed Egypt and your City , ) do retain a fraternal affection for you . Certainly , that power which suffers not it self to be disrespected , and such a Government as is severe , entire , and of an healthy constitution , g could not connive at such an audacious insolence in its Subjects , but would diligently purge out that deadly distemper as it were by a more acute Medicine . But We , for the reasons now mentioned , make use of that most mild and gentle Remedy in your case , [ to wit ] Exhortation and Discourse . To which , We are Consident , We shall find you more readily submissive , because ( as We are informed ) you are not only Grecians by original extract , h but do also still retain in your minds and endeavours a splendid and generous Character of that your noble Descent . i Let it be published to Our Citizens of Alexandria . Thus wrote the Emperour . CHAP. IV. How , upon Georgius's being murdered , Athanasius returned to Alexandria , and recovered his own Church . NOt long after , Athanasius returning from his Exile , was kindly received by the people of Alexandria , who at that time expelled the Arians out of the Churches ; and gave Athanasius possession of the Oratories . But the Arians assembled themselves in some obscure and mean houses , and Ordained Lucius in the place of Georgius . Such was the state of affairs then at Alexandria . CHAP. V. Concerning Lucifer , and Eusebius . AT the same time Lucifer and Eusebius were by an Imperial Order recalled from banishment . Lucifer was Bishop of Caralis , a City of Sardinia : Eusebius of Vercellae , which is a City of the Lygurians in Italy ▪ as we have said before . Both these persons therefore returning from Exile out of the Upper Thebais , a held a consult how they might hinder the impaired Laws of the Church from being violated and despised . CHAP. VI. How Lucifer arriving at Antioch , Ordained Paulinus . IT was concluded therefore , that Lucifer should go to Antioch in Syria , and Eusebius to Alexandria : that , by assembling a Synod together with Athanasius , they might confirm the opinions of the Church . a Lucifer sent a Deacon as his Substitute , by whom he promised his assent to what should be determined by the Synod . But he himself went to Antioch , and finds that Church in a great disturbance . For the people disagreed amongst themselves . For , not only the Arian Heresie , which had been introduced by Euzoius , divided the Church : but ( as we have said * before ) Meletius's followers also , by reason of their affection towards their Master , differed from those who embraced the same Sentiments with them . Lucifer therefore , when he had constituted Paulinus Bishop over them , departed from thence again . CHAP. VII . How Eusebius and Athanasius accorded together , and assembled a Synod of Bishops at Alexandria , wherein they expensly declared , that the Trinity is Consubstantial . BUt , as soon as Eusebius arrived at Alexandria , he , together with Athanasius , was very diligent about convening a Synod . There assembled Bishops out of several Cities , and conferred amongst themselves concerning many and most weighty matters . In this Synod they asserted the Divinity of the holy Ghost , and included him in the Consubstantial Trinity . They likewise determined that Christ at his incarnation assumed not only Flesh but an humane Soul , which was also the opinion of the primitive Ecclesiasticks . For they introduced not any new Doctrine , invented by them , into the Church , but [ confirmed ] those points which Ecclesiastick tradition had from the beginning asserted , and which the Learnedest persons amongst the Christians had demonstratively affirmed . For such Sentiments as these all the Antients in their disputations concerning this point have left us in their Writings . Irenaeus , Clemens , Apollinaris of Hierapolis , and Serapion president of the Church in Antioch , do assert this in the Books by them composed , a as an opinion by general consent acknowledged , [ to wit , ] that Christ at his assumption of Flesh was endowed with a [ humane ] Soul. Moreover , the Synod convened upon b Berillus's account , who was Bishop of Philadelphia in Arabia , in their Letter to the said Berillus hath maintained the same Doctrine . Origen also doth acknowledge every where , in his works which are extant , that Christ at his incarnation assumed an humane Soul : but more particularly , in the ninth Tome of his COmments upon Genesis , he has explained the Mystery hereof ; where he hath copiously proved , that Adam is a type of Christ , and Eve of the Church . Holy Pamphilus , and Eusebius who borrowed his Sirname from him , persons worthy to be credited , do attest this . For both these persons ( who club'd in their drawing up the Life of Origen in writing , and answered such as were prepossest with a prejudice against that person , in those famous Books , wherein they made an Apology in defence of him , ) do affirm , that Origen was not the first person engaged in this Subject , but that he interpreted the mystical tradition of the Church . But , those Bishops present at the Synod of Alexandria , omitted not their researches into this question , to wit , concerning * Ousia and † Hypostasis . For Hosius Bishop of Corduba in Spaine , ( whom we formerly mentioned ) who was sent before by Constantine the Emperour , to compose the disturbance at that time raised by Arius , being desirous to root out the opinion of ‖ Sabellius the Libyan , raised a dispute concerning Ousia and Hypostasis , which was the occasion of another dissention . But the Nicene Synod , which was soon after convened , made not the least mention of this dispute . Notwithstanding , in regard some persons were afterwards desirous of contending about this matter , for that reason these determinations were made in this Synod concerning Ousia and Hypostasis . c It was resolved by them , that these terms ought not to be used concerning God. For , [ they said that ] the term Ousia was not so much as mentioned in the sacred Scriptures : and , that the * Apostle , oblieged thereto upon a necessity of [ delivering some ] opinions , had not rightly used the word Hypostasis . But they Decreed , that these terms were to be admitted of upon another account , to wit , when they refute Sabellius's opinion , least , for want of expressive words , we should suppose [ the Trinity to be ] one thing called by a triple name ; but we must rather believe every one d of those named in the Trinity to be truly God in his proper Person . These were the determinations of the Synod at that time . But nothing hinders , but we may briefly declare our knowledge concerning [ the terms ] Ousia and Hypostasis . Such persons amongst the Greeks as were Expositours of their Philosophy , have given various definitions of Ousia ; but they have not made the least mention of Hypostasis . e Irenaeus Grammaticus , in his Alphabetical Lexicon entitled Atticistes , affirms this word [ Hypostasis ] to be a barbarous term : For it is not [ says he ] used by any of the Antients : but should it be any where found occurring , it is not taken in that sense wherein 't is now used . For , in Sophocles ( in [ his Tragedy entitled ] Phoenix , ) the term Hypostasis signifies Treachery . In Menander [ it imports ] Sauces ; f as if any one should term the Lees in an Hogshead of Wine Hypostasis . But , you must know , that although the Antient Philosophers did not make use of this term Hypostasis , yet the more modern Philosophick Writers used it frequently instead of * Ousia . Moreover , they have given us ( as we said ) various definitions of Ousia . But if Ousia may be circumscribed by a definition , how can we properly make use of this term in reference to God , who is incomprehensible ? Evagrius , in [ his piece intitled ] Monachicus , disswades us from discoursing rashly and inconsiderately concerning God. But he altogether forbids the defining of the Divinity , in regard it is a most † Simple thing . For definitions , says he , belong to things that are compounded . The same Authour delivers these very words . Every proposition , says he , has either a Genus which is praedicated , or a Species , or a Differentià , or a Proprium , or an Accidens , or what is compounded of these ; but none of these can be supposed to be in the sacred Trinity . Let that therefore which is inexplicable , be adored with silence . Thus [ argues ] Evagrius , concerning whom we shall speak hereafter . But , although we may seem to have made a digression by relating these things ; yet we have mentioned them here , in regard they are usefull and pertinent to the subject of our History . CHAP. VIII . [ Some passages quoted ] out of Athanasius's Apologetick concerning his own Flight . AT the same time Athanasius recited the Apologetick he had formerly made concerning his own Flight , in the audience of those that were present . Some passages whereof , being useful and profitable , I will here insert , and leave the whole Book , in regard 't is large , to be inquired out and perused by the Studious . Behold [ says he ] these are the audacious villanies of those impious wretches . These are their practises , and yet they blush not at the mischiefs they have formerly a contrived against us , but do even at this time accuse us , because we were able to escape their murdering hands . Yea rather , they are sorely troubled , because they have not quite dispatcht us . In fine , under a pretence and colour they upbraid us with fear , but are ignorant that whilst they make a noise about this , they retort the crime upon themselves . For , if it be bad to fly , it is much worse to pursue . For , the one absconds that he may not be murdered : but the other pursues with a design to murder . Yea , the Scripture informs us that we must fly . But he that seeks an occasion to murder , violates the Law , and does himself give [ others ] an occasion of flying . If therefore they upbraid us with our flight , they should rather be ashamed of their own pursuit . Let them leave plotting , and those that fly will soon desist from making their escape . But they cease not from acting their own villanies ; but do all they can to apprehend : being very sensible , that the flight of such as are pursued is a great evidence against them that pursue . For no body flies from a meek and good-natured person , but rather from one that is of a barbarous and malitious disposition . And therefore , * Every one that was discontented and in debt fled from Saul to David . Wherefore , these persons also endeavour to slay such as conceal themselves , that there may seem to be no evidence to convince them of their wickedness . But in this case also these mistaken persons seem to be blinded . For by how much the more manifest the flight is , by so much will the slaughters caused by their treacheries , and the banishments be more evidently exposed to the view of all men . For , whether they kill , death will make a greater noise against them ; or again , whether they banish , they do in every place † erect monuments of their own injustice against themselves . Were they therefore sound as to their intellectuals , they might perceive themselves intangled herein , and egregiously mistaken in their own measures . But in regard they are infatuated , for that reason they are incited to persecute , and whilst they seek to murder others , perceive not their own impiety . For , if they reproach such as conceal themselves from those that seek to murder them , and calumniate such as fly from their pursuers , what will they do when they see Jacob flying from his brother Esau ; and Moses retreating into [ the Country ] of * Madian for fear of Pharaoh ? what answer will these Bablers make to David who fled from Saul , ( when he † sent [ Messengers ] from his own house to murder him , ) hid himself in a Cave , and changed his countenance , untill he had passed by * Abimelech , and avoided the treachery ? Or , what will these fellows , who are ready to utter any thing , say , when they see the Great Elias ( who called upon God and raised a dead man ) hiding himself for fear of Ahab , and flying because of Jezebels Menaces ? At which time the Sons of the Prophets also , being sought for [ to be slain , ] absconded , concealing themselves in Caves with † Abdia . Or have they not read these passages , in regard they are antient ? But they have also quite forgot what is related in the Gospel . For the Disciples for fear of the Jews retreated and hid themselves . And ‖ Paul , when he was sought for at Damascus by the Governour , was let down from the wall in a basket , and escaped the hands of him that sought him . Since therefore the Scripture records these things concerning the Saints , what excuse can they invent for their rash precipitancy ? For , if they upbraid [ them ] with timidity , that audacious reproach recoyls upon themselves being madmen as it were . But if they calumniate those [ Holy ] persons as having done this contrary to the will of God , they [ demonstrate themselves ] to be altogether unskilled in the Scriptures . For in the Law there was a command that * Cities of refuge should be appointed , to the intent that such as were sought for to be put to death , might some way or other be enabled to secure themselves . But , in the consummation of ages , when the Word of the Father ( he who spake to Moses , ) came himself into the world , he did again give this command , saying , † But when they persecute you , flee from this City to another . And a little after he says : * When ye therefore shall see the abomination of desolation , spoken of by Daniel the prophet , stand in the holy place , ( who so readeth , let him understand : ) then let them who be in Judea flee into the mountaines . Let him who is on the house-top , not come down to take any thing out of his house . Let not him who is in the field , return back to take his clothes . When therefore the Saints understood these things they entred upon such a course of life as was agreeable hereto . For , the same commands which the Lord has now given , he had delivered by the Saints before his coming in the flesh . And this is a rule for [ all ] men , which leads them to perfection , [ that is ] To do what ever God hath commanded . Upon this account , the Word himself also , ( made man for our sakes , ) when he was sought for , vouchsafed to conceal himself , as we do ; and being persecuted again , he [ was pleased ] to fly , and avoid the conspiracy . For , it became Him , that as by hungring , thirsting , and undergoing these afflictions , so by this means also he should demonstrate himself to be made man. At the very beginning , as soon as he was made man , he himself , being as yet but a child , gave this command to Joseph by an Angel , * Arise , and take the young child and his mother , and flee into Egypt . For Herod will seek the young childs life . And after the death of Herod , it appears , that ( for fear of his Son Archelaus , ) he retired to Nazareth . Afterwards , when he had demonstrated himself to be God , and had healed the withered hand , the Pharisees went out and entred into a consult against him , * how they might destroy him . But when Jesus knew it , he withdrew himself from thence . Moreover , when he had raised Lazarus from the dead , † From that day forth ( says the Evangelist ) they took counsel for to put him to death . Jesus therefore walked no more openly among the Jews : but went thence unto a country near to the wilderness . Further , when our Saviour had said , ‖ Before Abraham was , I am ; the Jews took up stones to cast at him : But Jesus hid himself , and went out of the temple . And going thorow the midst of them , went away , and so escaped . When therefore they see these things , b or rather hear them , ( for they see them not , ) ought they not , according as 't is written , to be burnt with fire , in regard they design and speak the contrary to what our Saviour did and taught . In fine , when John had suffered Martyrdom , and his disciples had buried his body ; * When Jesus heard of it , he departed thence by Ship into a desart place apart . These things our Lord did , and thus he taught . But I wish these persons could [ be perswaded to ] be even in such a manner ashamed , that they would confine their rashness to men only , and not proceed to such an heighth of madness , as to charge our Saviour with fearfulness , c against Whom they have once already designedly invented Blasphemies . But no man will ever tolerate this their madness : but rather by their ignorance in the Gospels they will be confuted by all men . For , there is a rational and true cause for such a retreat and flight as this is : which as the Evangelists have recorded , * was made use of by our Saviour . And from hence we ought to suppose , that the very same [ cause of flight ] † was made use of by all the Saints . For what ever is recorded concerning our Saviour as man , the same ought to be referred to mankind in general . For he assumed our nature , and demonstrated in himself † such affections and dispositions of mind as are agreeable to our infirmity . Which John has set forth in these words : * Then they sought to take him : but no man laid hands on him , because his hour was not yet come . Yea , before that hour came , he himself said to his mother , † Mine hour is not yet come . And to those who were called his brethren [ he said ] * My time is not yet come . Again , when the time was come , he said to his disciples , ‖ Sleep on now , and take your rest : for behold , the hour is at hand , and the Son of man shall be betrayed into the hands of sinners , Neither therefore permitted he himself to be apprehended before the time came ; nor , when the time was come , did he conceal himself : but voluntarily resigned up himself to the Traytors . After the same manner also did the blessed Martyrs consult their own preservation in the Persecutions which now and then hapned . When they were Persecuted , they fled , and continued in places of concealment . But when found out , they suffered Martyrdom . Thus has Athanasius discoursed in his Apologetick concerning his own flight . CHAP. IX . How ( after the Synod at Alexandria [ made up ] of those who asserted the Homoousian Faith , ) Eusebius , returning to Antioch , found the Catholicks disagreeing there upon account of Paulinus's Ordination ; and being unable to bring them to an agreement , he departed from thence . BUt Eusebius Bishop of Vercellae , immediately after the Synod , went from Alexandria to Antioch . Where finding Paulinus Ordained by Lucifer , and the Populace disagreeing amongst themselves , ( For the followers of Meletius had their assemblies apart by themselves : ) he was troubled , because all people did not unanimously agree to the Ordination that had been made , and in his own thoughts disapproved of what was done . But , by reason of the reverence and respect he bore to Lucifer , he held his peace , and went away , having promised , that he would rectifie what had been done , in a Synod of Bishops . Afterwards , he used his utmost diligence to unite the dissenters , but could not effect it . In the interim Meletius returned from his Exile . And finding his followers celebrating their assemblies apart by themselves , he headed them . But Euzoïus , a Prelate who embraced the Arian Tenets , was possessed of the Churches . Paulinus had only one of the lesser Churches within the City , out of which Euzoïus had not ejected him , by reason of the reverential respect he had for him . But Meletius had his meetings without the gates of the City . After this manner therefore did Eusebius depart from Antioch at that time . But when Lucifer understood that his Ordination was not approved by Eusebius , he lookt upon it as an injury , and was highly incensed . Wherefore he separated himself from Eusebius's communion , and out of a pertinacious contentiousness presumed to reprove what had been determined by the Synod . These things being transacted in a time of sadness and discord , caused many persons to separate from the Church . For there sprung up another new Heresie , [ the followers whereof were termed ] Luciferians . But Lucifer was not in a capacity of satisfying his anger . For he was bound by his own a promises , by which ( being sent by his Deacon ) he had engaged that he would assent to the Synods determinations . Wherefore , he retained the Ecclesiastick Faith , and departed into Sardinia to his own See. But such as at first were agrieved together with him , do hitherto continue Separatists from the Church . Further , Eusebius , like a good Physitian , travelled over the Eastern Provinces , where he perfectly recovered those that were weak in the Faith , teaching and instructing them in the doctrines of the Church . Departing from thence , he arrived in Illyricum , and afterwards went into Italy , where he took the same course . CHAP. X. Concerning Hilarius Bishop of Poictiers . BUt Hilarius Bishop of Poictiers ( which is a City of the second Aquitania ) had prevented him , having before-hand laid the foundations of such points as were agreeable to the Catholick Faith [ in the minds ] of the Bishops in Italy and Gallia . For he , returning first from banishment , arrived in those Countries before him . Both of them therefore vigorously defended the Faith. But Hilarius , being a person endowed with a great stock of Eloquence , asserted the Homoöusian opinion in Books which he wrote in the Latine tongue : wherein he sufficiently confirmed * that Faith , and powerfully confuted the Arian Tenets . These things hapned a little after the recalling of those who had been banished . But you must know , that at the same time , Macedonius , Eleusius , Eustathius , and Sophronius ( and [ the rest of that Sect ] who were all called by one general name Macedoniani ) held frequent a Synods in various places . And having called together those who in Seleucia were followers of their opinion , they Anathematized the Prelates of the other party , I mean , the Acacians . They also rejected the Ariminum Creed , and confirmed that which had been recited at Seleucia . Which Creed was the same that had before been set forth at Antioch , according as we have remarked in our foregoing * Book . And when by some persons they were asked this question : You who are termed Macedoniani ; if you differ in your Sentiments from the Acacians , how comes it to pass , that you have b communicated with them c untill now , as being of the same opinion with you ? To this demand they returned an answer by Sophronius Bishop of Pompeiopolis a City of Paphlagonia , after this manner : The Western Bishops , says he , were infected ( as it were with a disease ) with the Homoöusian opinion . Aëtius in the East , having adulterated [ the doctrine of the Faith , ] introduced [ an opinion whereby he maintained ] a dissimilitude of substance [ between the Son and the Father . ] Both these opinions were impious . For , the Western Bishops did rashly knit together in one the distinct persons of the Father and Son , binding them together with that Cord of iniquity , the term Homoöusios . Aëtius wholly separated that affinity of nature which the Son hath to the Father , by [ introducing ] this expression , Unlike according to * Essence . Since therefore , [ the Assertours of ] both these opinions fall into the highest extreams of opposition , the middle way between these two assertions seemed to us to be more agreeable to truth and piety , whereby 't is affirmed , that the Son is like to the Father † according to Subsistence . d This is the answer which the Macedoniani returned by Sophronius to that question , as Sabinus says in his Collection of the Acts of Synods . But , whereas they accuse Aëtius as being the Authour of the * Anomoian opinion , and not Acacius , 't is apparent , they do fallaciously corrupt the truth , thinking to avoid the Arians on the one side , and the Homoöusians on the other . For they are confuted by their own words , that through a desire of innovating they have made a separation from them both . But let thus much be said concerning these [ persons . ] CHAP. XI . How the Emperour Julianus exacted money from the Christians . BUt , the Emperour Julianus , having at the beginning of his Reign shown himself mild and gratious to all persons , in process of time did not demonstrate himself to be of such a like temper towards every one . For whenever there hapned any occasion of calumniating Constantius , he most readily granted the Christians requests . But when no such [ reflections ] were to be made , he made all men apparently sensible of that private hatred which he had conceived against the Christians in general . Forthwith therefore he issues out an Order , that the Church of the Novatians in Cyzicum , which had been totally demolished by a Euzoius , should be rebuilt ; imposing a most burthensome penalty upon Eleusius Bishop of that City , if he did not perfect that building at his own charge within the space of two months . He also promoted gentilism with his utmost endeavour . And ( as we have said before ) he opened the Pagan Temples . Yea , he himself did publickly offer sacrifice to the Genius of the City Constantinople in the b Basilica , where the image of the Publick Genius was erected . CHAP. XII . Concerning Maris Bishop of Chalcedon . MOreover , at this time , Maris Bishop of Chalcedon in Bithynia being led by the hand into the Emperours presence , ( for he was very aged , and had that distemper in his eyes termed the Pin and Web : ) when he came before him , he reproved him sharply , terming him an impious person , an Apostate , and an Atheist . The Emperour returned him opprobrious language for his reproaches , calling him blind fellow . And your Galilaean God ( said he ) will never cure you . ( For Julianus did usually term Christ The Galilaean ; and Christians Galilaeans . ) But Maris answered the Emperour with a greater confidence : I thank God ( said he ) for depriving me of mine eyes , that I might not behold your face , who have fal'n into such horrid impieties . The Emperour made no return hereto , a but was severely revenged on him [ afterwards . ] For when he perceived , that those who suffered Martyrdom in the Reign of Diocletian , were honoured by the Christians ; and having observed that many persons were very desirous of being made Martyrs , as if he resolved to be revenged on the Christians upon this very account , he took another course . He declined indeed that extremity of cruelty [ practised ] in the Reign of Diocletian : nevertheless , he did not wholly abstain from [ raising ] a Persecution . For I call that a Persecution , when those who live peaceably , are by any means whatever disquieted and molested . Now , he disturbed them after this manner : He made a Law , that the Christians should not be allowed an education in humane Literature : least ( said he ) when they have sharpned their tongues , they should with a greater readiness answer the * Disputants amongst the Heathens . CHAP. XIII . Concerning the tumult raised by the Heathens against the Christians . HE also issued out an Order , that those who would not relinquish the Christian Religion , and come and offer sacrifice to Idols , should not hold any Military imploy about Court. Nor would he permit the Christians to be Governours of Provinces , saying , that their Law forbad the use of the sword against such delinquents as had deserved a capital punishment . Moreover , he induced many persons , partly by flatteries , and partly by gifts , to sacrifice . Immediately therefore both those who were true Christians , and also they who pretended [ the profession of that Religion , being tryed ] in a furnace as it were , were apparently manifested to all men . For such as sincerely and cord●ally professed Christianity , willingly left their Military Offices , being resolved to suffer any thing , rather then renounce Christ. Amongst whom were Jovianus , Valentinianus , and Valens , all which persons afterwards wore the Imperial Crown . But others , who were not found Christians , a who preferred riches and Secular Honours before the true felicity , without the least delay submitted and offered sacrifice . One of which number was Ecebolius , a Sophista of Constantinople . Who , making himself conform to the dispositions and humours of the Emperours , was in Constantius's time pretendedly a very zealous Christian : In Julianus's Reign he seemed a very fierce assertour of Gentilism . After Julianus's death , he would needs profess Christianity again : For , having prostrated himself before the door of the Oratory , he cried out , Trample upon me who am salt without savour . This is the true Character of Ecebolius , a person , as at first , so afterwards , light and inconstant . At that time the Emperour , desirous to be revenged upon the Persians for the frequent incursions they had made into the Roman Territories in the Reign of Constantius , went in great hast through Asia into the East . But being sensible of the many mischiefs which accompany a War , and that a vast Treasure is required [ to carry it on , ] without which it cannot be commodiously managed ; he craftily devised a way to extort money from the Christians . For he imposed a pecuniary mulct upon those that refused to sacrifice : and the exaction was very severe upon such as were sincere Christians . For every one was compelled to pay proportionably to his estate . And thus the Emperour , by an unjust collection of ill-gotten money , was in a short time mightily enriched . For that Law was put in execution , not only where the Emperour was present , but in those places also to which he came not . At the same time also the Pagans made incursions upon the professours of Christianity : and there was a great conflux of such as termed themselves Philosophers . Moreover , they constituted certain detestable Rites ; in so much that they sacrificed young children , as well males , as females , inspected their entrails , and tasted of their flesh . And these were their practises , both in other Cities , and also at Athens and Alexandria . At which City likewise they framed a calumnious accusation against Athanasius the Bishop , acquainting the Emperour that he would destroy that City and all Egypt , and therefore that it was requisite he should be driven from that City . The b Prefect also of Alexandria , according to the Emperours command , made an attempt against him . CHAP. XIV . Concerning Athanasius's Flight . BUt * he Fled again , saying these words to his intimate acquaintance , Friends , let us recede a little while ; for 't is a small cloud , which will soon vanish . Having spoken these words , with all possible celerity he went aboard of a ship , and passing over the Nile , fled into Egypt . They who endeavoured to apprehend him , made a close pursuit after him . When he understood that his pursuers were not far behind , those that accompanied him , perswaded him to fly into the wilderness again . But by making use of prudent advice , he escaped those that pursued him . For he perswaded his followers to turn back and meet the pursuers , which was done with all possible speed . When therefore they , who a little before fled , approacht the pursuers , a the persons who sought [ for Athanasius , ] ask't his followers nothing [ but this , ] whether they had seen Athanasius . They gave them notice , that he was not far off , and said , that if they made hast , they would soon apprehend him . Being after this manner imposed upon , they pursued him very hotly , but in vain . Athanasius having made his escape , came privately to Alexandria , and absconded there till such time as the Persecution ceased . Such were the miseries which befell the Bishop of Alexandria , after his frequent persecutions and troubles occasioned partly by the Christians , and partly by the Heathens . Moreover , the Presidents of Provinces , supposing the Emperours superstition to be a fair opportunity of [ increasing ] their private gain , treated the Christians very ill , beyond [ what ] the Imperial Order [ commissioned them to do : ] one while exacting greater sums of money from them than they ought to have done ; at other times inflicting on them corporal punishments . These things the Emperour was sensible of , but connived at them . And to the Christians , making their addresses to him upon this account , his answer was , 'T is your duty , when you are afflicted , to bear it patiently : for this is the command of your God. CHAP. XV. Concerning those who in the Reign of Julianus suffered Martyrdom at Merus a City of Phrygia . AT the City Merus , Amachius President of the Province of Phrygia , gave order for the opening of the Temple there , and commanded it should be cleansed from the filth heapt up therein by length of time , and that the images in it should be polished and trim'd up . This fact did sorely trouble the Christians . One Macedonius , Thcodulus , and Tatianus , out of their zeal to the Christian Religion , were unable to bear that indignity . But , having acquired a warmth and fervency of affection towards Vertue , they rushed into the Temple by night , and brake the images in pieces . The Governour , highly incensed at what was done , resolved to destroy many in that City who were guiltless ; whereupon the authours of this Fact rendred themselves on their own accord . And chose rather to die themselves in defence of the Truth , than to see others put to death in their stead . The Governour having seized these persons , ordered them to expiate the crime they had committed , by sacrificing . Upon their refusal to do that , he threatned them with punishment . But , being persons endowed with a great courage of mind , they disregarded his menaces , and shewed themselves prepared to undergoe any sufferings whatever . And chose to die , rather than be polluted by sacrificing . When therefore he had made these men undergoe all manner of tortures , at last he gave order they should be laid on Grid-irons , under which he commanded fire to be put , and so destroyed them . At which time they gave the highest and most Heroick demonstration of their sortitude , by these words of theirs to the President : Amachius , if you desire to eat broyled flesh , turn us on the other side , least we should seem half broyled to your tast . After this manner these persons ended their lives . CHAP. XVI . How ( when the Emperour prohibited the Christians from being educated in the Grecian Literature , ) the two Apollinaris's betook themselves to writing of Books . BUt , that Imperial Law , which prohibited the Christians from being educated in the Grecian Literature , made the two * above mentioned Apollinaris's far more eminent than they had been before . For , whereas both of them were persons well skilled in humane Learning , the father in Grammar , the son in Rhetorick , they shewed themselves very usefull to the Christians at that juncture of time . For the father , being an exquisite Grammarian , † composed a Grammar agreeable to the form of the Christian Religion : he also turned the Books of Moses into that termed Heroick verse : And likewise paraphrased upon all the Historical Books of the Old Testament ; putting them partly into † Dactylick Verse , and partly reducing them into the form of * Dramatick Tragedy . He [ designedly ] made use of all sorts of Verse , that no mode of expression [ peculiar to ] the Grecian Language , might be unknown , or un-heard-of amongst the Christians . But the Younger Apollinaris , a person provided with a good stock of Eloquence , explained the Gospels , and Apostolick writings , by way of Dialogue , as Plato amongst the Grecians [ had done . ] Having rendred themselves usefull after this manner to the Christian Religion , by their own Labours they vanquished the Emperours subtlety . But Divine Providence was more prevalent and powerfull , than either these persons industry , or the Emperours attempt . For that Law quickly became extinct , together with the Emperour [ who made it , ] as we will manifest in the procedure [ of our History . ] And these mens Works are reputed no otherwise , than if they had never been written . But some one will perhaps make this formidable objection against us ; How can you affirm these things to have been effected by Divine Providence ? For , it is indeed evident , that the Emperours sudden death proved very advantagious to the Christian Religion . But certainly , the rejecting of the Christian writings composed by the two Apollinaris's , and the Christians beginning again to be cultivated with an education in the Grecian Literature , can in no wise be of advantage to Christianity . For , the Grecian Literature , in regard it asserts * Polytheism , is very pernicious . To this objection we will ( according to our ability ) make such a return , as at present comes into our mind . The Grecian Learning was not admitted of , either by Christ , or his disciples , as being divinely inspired ; nor was wholly rejected , as hurtfull . And this , in my opinion , was not inconsiderately done by them . For , many of the Philosophers amongst the Grecians were not far from the knowledge of God. For , [ being furnished ] with a discursive knowledge , they strenuously opposed those that denied Gods Providence , of which sort were the Epicureans , and other contentious [ Cavillers ; ] and confuted their ignorance . And by these Books they rendred themselves very usefull to the Lovers of piety : but they apprehended not the principal head of Religion , because they were ignorant of the Mystery of Christ , † Which hath been hid from generations and ages . And that this is so , the Apostle in his Epistle to the Romans does declare , in these words : * For the wrath of God is revealed from heaven against all ungodliness , and unrighteousness of men , who hold the truth in unrighteousness . Because that which may be known of God , is manifest in them . For God hath shewed it unto them . For the invisible things of him from the Creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and Godhead , that they may be without excuse : because that when they knew God , they glorified him not as God. From these words 't is apparent , that they had the knowledge of the truth , which God manifested unto them . But they were obnoxious , in regard when they knew God , they glorified him not as God. Whereas therefore [ the Apostles ] prohibited not an education in the Grecian Learning , they left it to the choice of such as were desirous of it . Let this be one argument , in answer to the objection made against us . Another is this , The divinely inspired Scriptures do indeed deliver doctrines that are admirable and truly divine : they do likewise infuse into [ the minds of ] those that hear them , both an eminent piety , and exact course of life ; and also exhibit to persons that are studious a faith acceptable to God. But they teach not an art of reasoning , whereby we may be enabled to answer those that resolutely oppose the truth . Besides , the Adversaries are then most effectually baffled , when we make use of their own weapons against them . ( But , the Christians could not be furnished herewith , from the Books written by the Apollinaris's . ) Which when the Emperour Julianus had accurately considered , he by a law prohibited the Christians from being instructed in the Grecian Literature . For he very well knew , that the fables [ therein contained ] would render the opinion he had imbibed , obnoxious to reproach . Which fabulous stories when Socrates ( the eminentest of the Philosophers amongst them ) contemned ; as if he had been a person that attempted to violate their Deities , he was condemned . Further , both a Christ and also his Apostle do give order , that we should be skilfull Exchangers of money , * that we should prove all things , holding fast that which is good ; and to † beware , least any man spoil you through Philosophy and vain deceit . But , we shall never obey this [ precept , ] unless we can possess our selves of the Adversaries weapons ; and whilst we are in possession of them , we are not to entertain the same sentiments with our Adversaries : but must abominate the evil : and , retaining what is Good and true , examine all things we embrace . For Good , where-ever it is , is the property of truth . But if any one does suppose , that by asserting these things we use violence [ towards the Scriptures by wresting of them , ] let such a one consider , that the Apostle does not only not forbid our being instructed in the Grecian Learning ; but he himself seems not to have neglected it , in regard he knew many sayings which were spoken by the Grecians . For , whence took he an occasion of using this saying , * The Cretians are always lyers , evil beasts , slow-bellies , except it were from his perusal of the b Oracles of Epimenides the Cretian , a person that was an Initiator ? Or whence knew he this , * For we are also his off-spring , unless he had been acquainted with the Phoenomena of Aratus the Astronomer . Moreover , this , † Evill communications corrupt good manners , is a sufficient evidence that he was not unacquainted with Euripides's Tragedies . But , what need is there of making a large discourse concerning these things ? For , 't is evident , that antiently , by an uninterrupted usage as it were , the Ecclesiastick Doctors studied the Grecian Arts and Sciences , untill they arrived at a very great age : and this [ they did , ] partly upon account of [ gaining ] Eloquence , and of * polishing the mind ; and partly in order to a confutation of those things , concerning which [ the Heathens ] were mistaken . Let thus much be said by us , according to our capacity , upon account of the two Apollinaris's . CHAP. XVII . How the Emperour , making preparations for an expedition against the Persians , arrived at Antioch : and being derided by the Antiochians , he [ published ] an Oration [ against them ] entitled * Misop●g●n . BUt , the Emperour , having extorted a vast treasure from the Christians , and hastning his expedition against the Persians , goes to Antioch in Syria . When he was come thither , being desirous to demonstrate to the Antiochians how superabundantly he affected glory , he depressed the prizes of vendible commodities lower than was fitting : [ for ] he respected not the present time , nor considered with himself , that the presence of a numerous Army does necessarily endammage the inhabitants of a Province , and cut off plenty [ of provisions ] from the Cities . Wherefore , the a petty Merchants and Provision-sellers , unable to endure the loss they sustained by the Imperial Edict , at that time left off trading . Whereupon , [ the Markets ] were unfurnished with Provisions . The Antiochians could not tolerate this violence [ used towards them ; ] ( for they are persons naturally prone to revile : ) but presently brake forth [ into invectives ] against the Emperour , and cried out upon him . They also derided his beard ; ( for he wore a very large one : ) saying , it ought to be shaved , and ropes made of it . [ They said ] likewise , that he had the stamp of a Bull on his Coyn , [ which was an Emblem ] that he had turned the world upside down . For the Emperour , extreamly addicted to superstition , and continually * sacrificing Bulls upon the Altars of his Idols , had commanded , that an Altar and a Bull should be stamp't upon his Coyn. The Emperour , enraged at these Scoffs , threatned that he would most severely punish the City of Antioch ; b and that he would return to Tarsus in Cilicia [ and reside there . ] And having given order for a provision of necessaries to be made there , he prepared for his departure thence . Upon which account , Libanius the Sophista took an occasion of writing two Orations ; the one he composed by way of address to the Emperour , in behalf of the Antiochians ; the c other he wrote to the Antiochians concerning the Emperours displeasure . But , 't is said , this Sophista wrote these Orations only , and did not recite them in publick . Moreover , the Emperour , relinquishing his resolution of revenging himself upon those revilers by deeds , discharged his rage by reciprocal Taunts and Scoffs . For he compiled a book [ against them , ] which he entitled Antiochicus or Misop●g●n , wherein he has left a perpetual brand upon the City of Antioch . Thus much concerning these things . We must now relate what [ mischiefs ] the Emperour then did to the Christians in Antioch . CHAP. XVIII . How , when the Emperour was desirous to consult the Oracle , the Daemon gave no answer , being afraid of Babylas the Martyr . FOr , having given order , that the Heathen Temples in Antioch should be opened , he was very desirous of receiving an Oracle from Apollo * Daphnaeus . But , in regard the Daemon inhabiting that Temple , feared his neighbour , ( I mean a Babylas the Martyr , ) he gave no answer . For the Coffin lay hard by , wherein was inclosed the body of that Martyr . When the Emperour understood the reason thereof , he forthwith issued out an order for the immediate translation of the Coffin . The Christians of Antioch understanding this , [ flockt together all of them ] as well women , as young children , and carried the Coffin from Daphne into the City , with great rejoycings and singing of Psalms . [ The contents of ] those Psalms were reproachfull reflections upon the Heathenish gods , and upon those that confided in them , and in their images . CHAP. XIX . Concerning the Emperours wrath , and concerning Theodorus the Confessour . MOreover , the Emperours Genius and disposition , which he had [ hitherto ] kept concealed , was at that time clearly discovered and manifested . For he who before profest himself to be a Philosopher , could not moderate himself any longer . But being very easily provokt to anger by those reproachfull Hymns , was ready to inflict the same punishments upon the Christians , which Diocletian heretofore laid on them . But in regard his sollicitude about the Persian Expedition afforded him not a convenient opportunity of prosecuting this design , he ordered Salustius Prefect of the Pretorium , to apprehend those persons that had been most zealous and busie in singing Psalms , in order to their being punished . The Prefect ( although as to his Religion he was an Heathen , yet ) did not willingly receive that Order . But , in regard he could not contradict it , he commands many of the Christians to be apprehended , and confines some of them to Prison . Upon one young man ( whose name was Theodorus , whom the Heathens brought before him , ) he inflicted Tortures , and various sorts of punishment , ordering that his body should be lacerated all over ; and then , when 't was supposed he could live no longer , he released him from his tortures . But God preserved this person . For he survived that confession a long time . Rufinus , who wrote an Ecclesiastick History in Latine , * says , that he converst with this Theodorus a long while after this , and enquired of him , whether , during his being scourged and racked , he felt an acuteness of pain . And that his answer was , that the pain [ proceeding ] from his tortures was very little : and that there stood by him a certain young man , who both wiped off the sweat caused by his agony , and also corroborated his mind , and that he caused that space of time wherein he was tortured , to be a delight to him , rather than a conflict . Let thus much be said concerning the admirable Theodorus . At the same time arrived Embassadours from the Persians , requesting [ the Emperour ] to put an end to the War a upon certain express articles and conditions . But he dismist them , with these words , You shall ere long see Us in person , and so there will be no need of an Embassy . CHAP. XX. How the Emperour perswaded the Jews to sacrifice , and concerning the utter destruction of Jerusalem . VVHilst the Emperour was very desirous to endammage the Christians some other way besides this , he betrayed his own superstition . For , being much addicted to sacrificing , he not only delighted in the bloud [ of sacrifices ] himself , but thought himself wronged , unless others would do so too . But , in regard he found but few such men as those , he sent for the Jews and enquired of them , upon what account they abstained from sacrificing , whenas the Law of Moses injoyned it . Upon their answering him , that they could not sacrifice in any other place , but only at Jerusalem , he gave order , that Solomon's Temple should be forthwith re-edifyed . [ In the interim ] he himself proceeds in his expedition against the Persians . But the Jews ( who for a long time had been desirous of getting an opportune time , wherein their Temple might be rebuilt , in order to their offering sacrifice , ) were then very industrious about that work . They also shewed themselves very formidable to the Christians , and their behaviour towards them was proud and insolent , threatning they would do them as much mischief , as they themselves had formerly suffered from the Romans . In regard therefore the Emperour had given order , that the charge [ of that Structure ] should be paid out of his Exchequer , all things were soon provided ; [ to wit , ] Timber , Stone , burnt Brick , Clay , Lime , and all other materials necessary for Building . At which time , Cyrillus Bishop of Jerusalem call'd to mind the Prophesie of Daniel , ( which Christ● also has confirmed in the holy Gospels , ) and a predicted in the presence of many persons , that that time would come very shortly , wherein one stone should not be left upon another in that Temple , but that our Saviours Prophecy should be fulfilled . These were the Bishops words . And in the night there hapned a great earthquake , * which tore up the stones of the old foundation of the Temple , and dispersed them all , together with the adjacent edifices . By reason of this accident , the Jews were extreamly terrified . And the fame of it brought many persons , who lived at a great distance , to that place . When therefore a numerous multitude were gathered together , there hapned another prodigie . For there came down a fire from Heaven , which consumed all the Builders Tools . You might have seen Mallets , Irons to smooth and pollish Stones with , Saws , Hatchets , Axes ; in short , all things the workmen had , which were to be used about that work , destroyed by the flames . The fire prey'd upon these things for a whole day together . The Jews , being in the greatest fear imaginable , acknowledged ( though unwillingly ) that Christ was God. But they obeyed not his will ; but were prepossessed with an opinion of their own Religion , and continued firm thereto . For neither did a third Miracle , which hapned afterwards , induce them to a belief of the truth . For , the night following , the impressions of a Cross , which cast forth beams of brightness , appeared printed upon their garments . Which impressions when they saw the next day , they endeavoured to wash and rub them out , but could not . They were blinded therefore , as the Apostle says , and cast away that good they had in their hands . Thus was the Temple , instead of being rebuilt , at that time totally demolished . CHAP. XXI . Concerning the Emperours inroad into Persia , and concerning his Death . MOreover , the Emperour made an irruption into Persia , a little before the Spring , being informed that the Persians were a people that were weakest , and of the least courage in the Winter . For , being unable to endure cold , they abstain from undertaking any Military action at that time . But , according to the proverb , a Mede will not pull so much as his hand from under his Cloak at that time . [ On the contrary , ] in regard he very well knew , that the Romans were able to endure a Winter Campaigne , he poured his Army into the Persian Territories . When therefore they had depopulated a large tract of ground , [ laid waste ] many Villages , and Garrisons , they then [ began ] to take Cities . And , having invested the great City Ctesiphon , he reduced the Persian King to such straights , that he dispatcht frequent Embassies to Julian , entreating him that he might be punished with the loss of some part of his Country only , provided he would depart out of his Territories , and put an end to the War. But Julianus was not in the least affected in his mind , nor shewed any compassion towards these suppliants . Neither did he take into his consideration this common saying , to wit , To conquer is famous , but to * be more than Conquerour , is odious . But , giving credit to certain divinations , which Maximus the Philosopher ( with whom he converst continually ) suggested to him ; and imagining , that he should not only equal , but exceed the glory of Alexander the Macedonian ; [ for these reasons , I say , ] ●e rejected the humble addresses of the Persians . And he supposed , agreeable to the opinion of Pythagoras and Plato , that by a Transmigration of souls he was possest of Alexanders soul ; or rather , that he himself was Alexander in another body . This opinion deceived him , and was the cause of his not admitting of the Persian Kings humble address at that time . The King of Persia therefore , perceiving his Embassie to be ineffectual , was reduced to a necessity [ of fighting . ] Whereupon , the next day after he had sent his Embassie , he draws out all the forces he had , against the Roman Army , in order to his giving them Battel . The Romans did indeed blame the Emperour , in regard he would not avoid an engagement , when as he might have done it with Advantage . Nevertheless , they gave the Enemy Battel , and routed them again . The Emperour was in the Engagement in person , on Horse-back , and encouraged his men : but he had no Armour on , in regard he solely confided in his hope of success . But [ on a sudden ] a Dart is ●ast at him from an unknown place , which pierced through his Arm , and entred his side . a Of which wound he died , the person that killed him being unknown . For some say , [ the Dart ] was thrown by a certain Persian who fled : others , [ that it was cast ] by one of his own men , which is the strongest and most common report . But Callistus ( who had a Military imploy in this b Emperours Guards , and recorded his Acts in Heroick Verse , ) in his Narrative of this War , says , that Julian was wounded by a Daemon , of which he died . This was perhaps a Poetical Fiction of his ; peradventure 't was really true . For revengefull Furies have destroyed many persons . But , however that matter was , this is not unknown , that [ this Emperour ] was a person , by reason of his too great heat and ardency of mind , unwary ; because of his Learning , vain glorious ; upon account of his counterfeit mildness , obnoxious to contempt . Julianus therefore ended his life in Persia ( as we have said ) in his fourth Consulate , which he bore with Salustius [ his Colleague , ] about the twenty sixth of June . This was the third year of his Empire ; the seventh from his having been created Caesar by Constantius ; and the thirty first year of his age . CHAP. XXII . Concerning Jovianus's being Proclaimed Emperour . THe Roman Army , reduced to the greatest streight imaginable , without delay , on the day after , Proclaim Jovianus Emperour , a person couragious and nobly descended . He being Tribune of the Souldiers , * when Julianus by publishing of an Edict , gave the Souldiers their choice , whether they would sacrifice , or leave their Military Employments ; chose rather to lay down his Commission , then obey the command of the impious Emperour . But Julianus , necessitated thereto by the then imminent War , had continued him in Commission , amongst his chief Commanders . Being at that time Elected to the Empire , he refused it . And when he was forcibly drawn forth by the Souldiers , he cried out , saying , that being himself a Christian , he would not reign over men firmly addicted to Gentilisme . But , after all of them with one voice answered , professing that they also were Christians , he accepted of the Empire . Moreover , in regard he was on a sudden left in very great streights † in an Enemies Country , and his men being destroyed by a Famine , upon terms he put an end to the War. The conditions were indeed misbecoming the Roman glory : but they were necessary in that conjuncture . For , being punished with the loss of the a Borders of the Empire , and having surrendred Nicibis ( a City in Mesopotamia , ) to the Persians , he departed out of Persia. At the relation of these things the Christians were encouraged b : But the Pagans bewailed Julianus's death . Further , the whole Army blamed his imprudent heat and rashness , and ascribed the disgrace of the loss of their Borders to him ; because , being imposed upon by a Persian desertour , he had burnt the Ships , which supplied them with provision by water , whereupon the Army was reduced to a great extremity by a Famine . Further , at that time Libanius the Sophista composed a Funeral Oration upon Julian , which he entitled Julianum , or The Epitaph . In which Oration he does at large recite and extol almost all his Actions : he has also mentioned the Books which Julian wrote against the Christians , wherein he says , the Emperour has demonstrated the Books of the Christians to be ridiculous , and stuft with trifles . Had it sufficed this Sophista , to have commended the Emperours other Actions only , I should quietly have proceeded to the following part of my History . But whenas , being a sharp Oratour , by mentioning Julians Books he does enveigh against the Christian Religion ; for this reason we are resolved to speak something concerning this matter : and in the first place we will produce his own words . CHAP. XXIII . A confutation of what Libanius the Sophista has said concerning Julianus . THe Winter , says he , having lengthened the nights , the Emperour undertook those Books , which make the man of Palestine God , and the Son of God ; and by a long dispute and validitie of arguments he evinced , that those [ Records ] revered and honoured [ by the Christians ] are ridiculous and meer trifles : having in this matter demonstrated himself to be more skilfull and wiser , than the * Tyrian Old man. But , may that Tyrian be propitious to me , and not be disgusted at what is said , in regard he was but-done by his Son ! These are Libanius the Sophista's words . I am indeed of opinion , that he was a most incomparable Sophista : but , I am confident , had he not entertained the same sentiments with the Emperour , as to Religion , he would have spoken against him all that hath been said by Christians , and ( as 't is very likely , ) being a Sophista , would have enlarged upon that subject . For , whilst Constantius was living , he wrote * Encomiums upon him ; but after his death , he loaded him with reproaches and abusive accusations . Wherefore , had Porphyrius been an Emperour , he had undoubtedly preferred his books before Julian's : and , had Julianus been a Sophista , he would have termed him an ill Sophista , as he does Ecebolius , in his Epitaph upon Julian . Since therefore he , as being of the same Religion with the Emperour , as a Sophista , and as the Emperour's friend , has related what he thought good ; we , according to our ability , will answer what he has written . In the first place therefore , he says , that the Emperour undertook those Books , when Winter had lengthened the nights . This term , to undertake or attempt , imports , that he made it wholly his business to write a discommendation , as the Sophistae usually do , when they instruct young men in the rudiments of their Art. For he had been acquainted with those Books long before , but then he made his attempts against them . And , having spent a great deal of time in a tedious contest , he did not [ oppose them ] ( as Libanius says ) with solid arguments : but for want of truth betook himself to Jests and Drollery , ( whereof he was a great admirer , ) by which means he derided what is firmly established in those Books . For , whosoever undertakes a Contest against another , does usually belie him against whom he manages the dispute , one while by perverting the truth , at another by concealing it . And he that has a Pique against another , as an adversary endeavours , not only to act , but to speak against him in all things : and delights to turn the * faults that are in himself , upon him with whom he is at variance . That Julianus and Porphyrius ( whom Libanius calls The Tyrian Old man ) did both of them take great delight in scoffing , is evident from their own Books . For Porphyrius , in the Books he wrote concerning Philosophick History , has made the Life of Socrates a ridicle , who was the eminentest of the Philosophers : and has left such passages upon Record concerning him , as neither Melitus , nor Anytus , Socrates's Accusers , would have attempted to say . Concerning Socrates , I say a person admired amongst the Grecians , for his modesty , Justice , and other Virtues . Whom Plato the most admirable Philosopher among them , Xenophon , and the whole † company of Philosophers , not only honour as a person beloved by God , but also repute him to have been endowed with a wisdom more than humane . And Julianus , imitating his * Father , has discovered the distemper of his own mind in [ the Book he entitled ] The Caesars , wherein he has discommended all the Emperours his predecessours , not sparing even Marcus the Philosopher . That both of them therefore took great delight in Scoffs and Taunts , their own writings do sufficiently declare . Nor need I many or solid arguments , but this is sufficient to represent the humour and disposition of them both b : This Character I give of them , grounding my conjecture concernning their disposition , upon the works of each of them . But , what Gregorius Nazianzenus has said concerning Julianus , you may hear [ delivered ] in his own words . For , in * His second Oration against the Gentiles , he says thus . Experience , and his assuming the Imperial Dignity and Authority , evidenced these things to others . But to me they were in a manner apparently manifest long before , at such time as I was conversant with him at Athens . For he came thither immediately after the innovations attempted by his † Brother , having requested this of the Emperour . The design of this his journey was twofold ; the one was more honourable , [ namely , ] to see Greece , and the Schools there : the other was kept secret , known but to a very few , [ to wit , ] that he might consult the Sacrificers and Impostours there concerning his own affairs : for his impiety was not yet in possession of confidence and liberty . At that time therefore , I well remember , I was no bad Divine concerning this person , although I pretend not to be one of their number , who are well versed in the knowledge and use of these predictions . But , the unevenness and inconstancy of his disposition , and the incredible extravagancy of his mind , made me a Prophet , if he be the best Prophet , who gives the truest conjecture . For , 't was my opinion , that no good could be portended by an instable neck ; by shoulders which sometimes he brandished , at others c represt ; by wandring and rowling eyes ; a furious countenance ; feet unsteady and stumbling ; a nose breathing forth reproach and contempt ; ridiculous cuttings of faces signifying the same thing ; immoderate and excessively loud laughter ; noddings , and then denials by his countenance , without any reason ; a voice represt and cut off by his breath ; immethodicall and indiscreet questions ; answers no whit better then these , crowding one after another , inconstant to themselves , nor yet proceeding in a Learned Order . What need I give a particular description of every thing ? Before his Actions I saw he would be the same that I have sinoe found him to be by his Actions . And , were some of those persons here , who were then present and heard me , they would be easily induced to attest this . To whom , when I saw these things , I forthwith spake these words , How great a mischief to its self does the Roman Empire breed up ! When I had uttered these words , I prayed to God , that I might be a false Prophet . For that was better , than that the world should be filled with such horrid mischiefs , and that such a monster should appear , the like to which had never been seen before ; although many deluges are recorded ; many devastations by fire , many earthquakes , and * chasms ; d and moreover , many monstrous and inhumane men , and beasts that were prodigious and compounded of several kinds , of which Nature produced new forms . Upon this account , he ended his life in a manner answerable to his madness . This Character Gregorius has given us concerning Julianus . Moreover , that in those many Books ( in the compiling whereof they imployed themselves , ) they have attempted to violate the truth , by perverting some passages of the sacred Scriptures , by making insertions in other some , and by explaining all things agreeable to their own design ; e many persons have demonstrated in their answers to them , who have also overturned and confuted their Fallacies . But , above all other [ Ecclesiastick Writers , ] f Origen , ( who lived long before Julianus's times , ) by raising objections against himself from such passages in the sacred Scripture as seemed to disturb the Readers , and after that by clearing of them , has put a stop to the fallacious cavills and verbose niceties of ill-affected persons . Which works of his had Julianus and Porphyrius perused carefully , and given them a candid reception , undoubtedly they would have turned their discourses to some other subject , and would not have applied their minds to the writing of fallacies stuft with impiety and blasphemy . That the Emperour made it his business to cavil in his discourses before ignorant and the simpler sort of men , not in their presence who retain a representation of the truth taken from the sacred Scriptures ; is evident from hence : For , having pickt out as many expressions as upon account of necessity are by way of dispensation used concerning God in a more humane manner , and put them and many such like phrases all together ; at length he subjoynes these very words ; Every one of these expressions therefore ( unless the phrase contains in it some secret and occult sense and meaning , which I suppose , ) is stuft with a deal of Blasphemy against God. Thus much he has said in express words , in his Third Book against the Christians . And in that Book of his , to which he gave this title g Concerning the Cynick Phylosophy , declaring after what manner sacred Fables ought to be feigned , he says , that in such things as these Truth must be concealed : these are his very words : For Nature loves concealment : and the hidden substance of the Gods cannot endure to be thrown into polluted ears in bare and naked words . From these words 't is apparent , that the Emperour had this sentiment concerning the divine Scriptures , [ to wit , ] that they were mystical . Discourses , containing in them an abstruse sense and meaning . Moreover , he is very angry , because all men do not entertain the same opinion concerning them ; and inveighs against those persons amongst the Christians , who take the sacred Oracles in their plain and obvious sense . But , it was not decent to rail in such a manner against the simplicity of the Vulgar , nor upon their account to use such insolence towards the sacred Scriptures : nor yet , to hate and have an aversion for h those things which are rightly understood by others , because all persons understood them not , as he had a mind they should . But now , the same accident seems to have befal'n him , which hapned to Porphyrius . For he , having been beaten by some Christians at Caesarea in Palestine ; and being unable to master his passion , in a great fury i relinquished the Christian Religion : and out of his hatred towards those that had beaten him , he fell to writing Blasphemous Books against the Christians ; as Eusebius Pamphilus has manifestly made it out against him , who has clearly confuted his Books . But the Emperour , having uttered disdainfull expressions against the Christians in the presence of unthinking persons , through the same distemper of mind fell into Porphyrius's Blasphemy . Since therefore both these persons voluntarily [ deserted the truth and ] brake out into impiety , they are punished by the very knowledge and consciousness of their own crime . Further , whereas Libanius the Sophista in derision to the Christians does say , that they make a man of Palestine God and the Son of God ; in my opinion he seems to have forgot , that he himself has deified Julianus at the close of his Oration . For they almost stoned to death ( says he ) the first messenger of his death , as if he had bely'd the God. Then , a little afterwards he adds these words , O Thou darling ( says he ) of the Daemons , Thou Disciple of the Daemons , Thou Assessor with the Daemons ! Although Libanius himself understood this otherwise ; yet , in regard he avoided not the ambiguity of the term [ Daemons , ] which is [ sometimes ] taken in an ill sense , he seems to have said the same which the Christians usually do in their reproaches . Wherefore , had it been his design to have commended the Emperour , he ought to have shun'd an ambiguous term ; as he did avoid another word ; for which being reproacht , he afterwards raz'd it out of his Orations . Moreover , how man in Christ may be said to be God , and how he was apparently man but invisibly God ; and after what manner both these assertions are infallibly true , the Divine Books of the Christians do evidently shew . But the Heathens , before they believe , cannot understand . For 't is the Oracle of God which saith , that * If ye will not believe , surely you shall not understand . Wherefore , they are not ashamed to deify many men ; and I wish at least they had been men good as to their morals , just , and sober ; and not rather impure , unjust , and persons addicted to drunkenness : I mean , the Hercules's , Bacchus's , and Aesculapius's , by whom Libanius blushes not to swear frequently in his Orations . Whose Sodomies and Adulteries should I give a particular account of , my discourse thereof would be long and a tedious digression . Those that are desirous of information about these things , will find a satisfactory account thereof in k Aristotles Peplum , l Dionysius's Corona , m Rheginus's Polymnemωn , and in the crowd of the Poets : who by writing concerning these things , do demonstrate to all men , that the Heathen Theology is trifling and ridiculous . Further , that 't is the peculiar practise of the Heathens and a thing usual amongst them , with great readiness to deifie men , 't will be sufficient to advertize you by a few instances . To the Rhodians ( who consulted the Oracle upon their being faln into a calamitous distress , ) an answer was given , that they should worship Attis the Phrygian , an Heathen Priest who instituted mad ceremonies in Phrygia . The contents of the Oracle are these . Appease n Attis , the great God , chast Adonis , The Doner of a prosperous Life , and happiness , The beautifully-hair'd Bacchus . The Oracle calls Attis ( who by reason of his Love-madness castrated himself , ) Adonis , and Bacchus . And when Alexander King of the Macedonians passed over into Asia , the Amphictyones made him presents , and Pythia uttered this Oracle . Adore the supream God Jove , And Minerva Tritogenia , The King concealed in a mortal Body , Whom Jove has begotten o of a race ineffable , Mortals Defender of Equity , King Alexander . These are the words of the Oracle which the Daemon uttered at Delphos : He himself , when he would flatter Potentates , Deified them . And this was perhaps done meerly out of flattery . But , what shall we say concerning Cleomedes the Champion , whom they have made a God , and uttered this Oracle concerning him . The last of the Hero's , Cleomedes Astypalaeus . Him worship with sacrifices , as being no longer a Mortal . Upon account of this Oracle , Diogenes the Cynick , and p Oenomaus the Philosopher condemned Apollo Pythius . The Inhabitants of Cyzicum have declared Adrianus to be the thirteenth God. And Adrianus himself has deified Antinous his own * Catamite . These things Libanus does not term ridiculous , and meer trifles ; although he very well knew these Oracles , and that single Book , which q Adrias wrote concerning the Life of Alexander . r Nor is he himself ashamed to Deifie Porphyrius . For his words are these , May the Tyrian be propitious to me , whose Books he preferred before the Emperours . Let thus much suffice to have been said by us by way of digression , upon account of the Sophista's scoffing and reproaches . I thought fit to omit the rest , which requires a particular Treatise . We must now subjoyn the remaining part of our History . CHAP. XXIV . That the Bishops flockt from all places to Jovianus , every one of them hoping they should induce him to embrace their own Creed . AFter Jovianus's return out of Persia , the Ecclesiastick commotions were again renewed . For the Prelates of the Churches made it their business to prevent one another , each of them expecting , that the Emperour would give his assent to their Creed . But he had from the beginning adhered to the Homoöusian Faith ; and openly declared , that he preferred that Creed before all others . And by his Letters he encourages Athanasius Bishop of Alexandria , who immediately after Julianus's death , had recovered the Alexandrian Church . But , being then made more confident and couragious by the Emperours Letters , he was freed from fear on all hands . The Emperour likewise recalled those Bishops , who had been banished by Constantius , and had not procured their own revocation by Julianus . Moreover , all the Heathen Temples were then shut up . And [ the Daemon Priests ] themselves absconded , some in one place , some in another . The * Philosopers also laid aside their Palliums , and cloathed themselves in the common and ordinary habit . Likewise , that a Publick pollution caused by the bloud [ of sacrifices , ] which they had celebrated in Julianus's Reign even to loathsomness , was then taken away . CHAP. XXV . That the Macedonians and Acacians , meeting together at Antioch , confirmed the Nicene Creed . BUt the affairs of the Christians were in no wise in a sedate posture . For the principal heads of every party made their a addresses to the Emperour , supposing they should obtain from him power and authority against those by them reputed to be their adversaries . And in the first place , those termed Macedoniani present a Libel to him , requesting that they who asserted the Son to be unlike the Father , might be ejected out of the Churches , and themselves put into their places . The persons who presented this Supplicatory Libel , were Basilius [ Bishop ] of Ancyra , Silvanus of Tarsus , Sophronius of Pompeiopolis , Pasinicus of b Zelae , Leontius of Comani , Callicrates of Claudiopolis , and Theophilus of Castabali . The Emperour having received their Libel , sent them away without an answer . He exprest himself only thus to them : I abominate ( said he ) Contentiousness : But I Love and Honour those that are * desirous of Unity and Concord . When these expressions were divulged in the hearing of the other parties , they mollified the stiffness of those who were desirous of Contention . And this fell out agreeable to the Emperours intent and design . Moreover , the contentious disposition of the Acacians was then also clearly manifested , and they evidently demonstrated their continual usage of complying with their sentiments who were vested with the supream power . For , meeting together at Antioch in Syria , they entred into discourse with Melitius , who having separated from them a little before , had embraced the Homoöusian opinion . And this they did , in regard they saw Melitius was highly esteemed by the Emperour , who then resided at Antioch . Having therefore made a profession of the Homoöusian opinion , and confirmed the Nicene Creed , by a general consent they drew up a Libel , which they presented to the Emperour . The Contents whereof are these . To the most Pious and most Dear to God , Our Lord JOVIANUS VICTOR AUGUSTUS , The SYNOD of Bishops present at ANTIOCH , Assembled out of divers Provinces . Even we our selves are fully satisfied , most Pious Emperour , that your Piety has in the first place studied to Assert and Constitute the Peace and Unity of the Church . Nor are 〈◊〉 insensible , that You have rightly judged a Draught of the true and Orthodox Faith to be the Head and Fountain of this Unity . Wherefore , that we may not be reputed of their number who adulterate the Doctrine of truth , we declare to Your Piety , that we do embrace and firmly adhere to the Creed of the holy Synod heretofore convened at Nicaea . Especially , since that term therein , which to some seems c new and unusual , ( we mean the term Homoöusios , ) has with Caution been explained by the Fathers ; so , as to denote , that the Son was begotten of the Fathers substance , and that he is like the Father as to his substance . Not , as if any passion were to be understood in relation to that inexplicable Generation : nor , is the term ▪ Ousia taken by the Fathers according to any usual signification of it amongst the Grecians ; but , [ 't is made use of ] in order to the subversion of what has been impiously and audaciously asserted by Arius concerning Christ , [ to wit , ] that he existed of things which are not . Which [ Tenet ] the Anomaeans , who are newly sprung up , do with a far greater boldness and audaciousness impudently assert , to the utter ruine of Ecclesiastick unity . Wherefore , we have annexed to this our Declaration a Copy of that Creed set forth by the Bishops convened at Nicaea , which we also embrace . It is this , We believe in one God the Father Almighty , and d all the rest of the Creed . * I Meletius Bishop of Antioch have presented [ this Libel , ] and do give my consent to what is above written . [ And so do I ] Eusebius of Samosata , Evagrius of e Siculi , Uranius of Apamaea , Zoilus of Larissa , Acacius of Caesarea , Antipater of Rhosus , Abramius of Urimi , Aristonicus of Seleucia upon Belus , f Barlamenus of Pergamus , Uranius of Melitina , Magnus of Chalcedon , Eutychius of Eleutheropolis , g Isacoces of Armenia The Great , Titus of Bostra , Petrus of h Sippi , Pelagius of Laodicaea , i Arabianus of Antros , Piso of Adani , by k Lamydrion the Presbyter , Sabinianus of Zeugma , Athanasius of Ancyra , by Orphitus and Aëtius Presbyters , l Irenius of Gaza , Piso of Augusta , Patricius of Paltus , by Lamyrion the Presbyter , Anatolius of Beroea , Theotimus of Arabi , Lucianus Arcenus . We found this Libel recorded in that work of Sabinus's , entitled A Collection of Synodick Acts. Moreover , the Emperour had taken this resolution with himself , that by kind words and perswasives he would extirpate the contentiousness of the disagreeing parties ; and he declared that he would not create trouble to any person of what belief soever he were of : but that he would love and highly value such as should be the principal promoters of the Churches Unity . That these things were after this manner done by him , Themistius the Philosopher does also attest . For in the Oration he composed upon his Consulate , he admires the Emperour , m for his allowing every person a free liberty of worshipping the Deity in such a manner as he desired ; whereby he repressed the humours of flatterers . Upon whom he made very facetious reflections , saying , 't is experimentally known , that they worship the Purple , not God ; and that such persons differ not from the Euripus , which sometimes throws its Waves this way , at others the quite contrary . CHAP. XXVI . Concerning the Death of the Emperour Jovianus . AFter this manner did the Emperour at that time repress their fury , who made it their business to cavill and contend . Departing immediately from Antioch , he went to Tarsus in Cilicia , where he buried Julianus's Body . Having performed all the Solemnities of his Funeral , he is declared Consul . Designing to go directly from thence to Constantinople , he arrived at a place , the name whereof is Dadastana ; it is Situate in the Frontiers of Galatia and Bithynia . There Themistius the Philosopher ( with others of the Senatorian Order , ) met him , and recited his Consular Oration before him , which he afterwards spoke in the presence of the people at Constantinople . Indeed , as well the Civill , as Ecclesiastick affairs of the Roman Empire , being blest with so good an Emperour , would have been managed fortunately and successfully ; had not a sudden death ravish't so eminent a personage from the publick . For , being seized with a distemper [ termed ] an Obstruction , in Winter time , he ended his life at the fore mentioned place , in his own and his Son Varronianus's Consulate , upon the seventeenth of February . Having Reigned seaven months , and lived thirty three years . This Book contains the [ transactions of affairs during the ] space of two years and five months . THE FOURTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . CHAP. I. That , after Jovianus's death , Valentinianus is Proclaimed Emperour , who made his Brother Valens his Colleague in the Empire . And , that Valentinianus was a Catholick , but Valens an Arian . THE Emperour Jovianus having ended his life ( as we have declared ) at Dadastana , in his own and his Son Varronianus's Consulate , on the seventeenth of February ; the Souldiers departing from Galatia , on the seventh day after came to Nicaa in Bythinia , where by a general suffrage they proclaim Valentinianus Emperour , on the five and twentieth of February , a in the same Consulate . By original extract he was a Pannonian , born at the City Cibalis . Having been entrusted with the leading of an Army , he had given a demonstration of his great skill in * Tacticks ▪ He was a personage of a large soul , and always appeared superiour † to that degree of honour he had arrived at . When therefore they had created him Emperour , He went immediately to Constantinople , and thirty days after his being proclaimed , he makes his Brother Valens his Colleague in the Empire . They were both Christians , but they disagreed about the Faith of the Christian Religion . For Valentinianus had a veneration for the Creed of the Nicene Synod : but Valens , by reason of a prepossession , adhered rather to the Arian opinion . The reason of this his prepossession was , because he had been baptized by Eudoxius [ Bishop ] of Constantinople , a Prelate of the Arian Religion . Both of them entertained a warmth and ardency for that Religion which each adhered to : and yet after they came to the Empire , they differed one from the other very much , in their dispositions . For formerly , in the Reign of Julianus , ( when Valentinianus was Tribune of the Souldiers , and Valens had a Military employ in the Emperours Guards ) each of them gave a demonstration of the zeal they had for their Religion : For being compelled to sacrifice , they chose to leave their Military employments , rather than relinquish Christianity . But , at that time the Emperour Julianus , knowing them to be persons usefull to the Publick , removed neither of them from their Military preferment ; nor yet Jovianus , who was his Successour in the Empire . But , being afterwards promoted to the Empire , * they were at first like to one another , as to their care about the management of the publick affairs ; but they differed ( as I have said ) about the Christian Religion , and behaved themselves after a disagreeable manner towards the Christians . For Valentinianus did indeed favour such persons as embraced his own sentiments ; but he was not in the least troublesome to the Arians . But Valens , desirous to promote the Arians , did most grievously disquiet and disturb those who differed in opinion from them ; as the procedure of our History will evidence . At that very time , Liberius presided over the Roman Church : at Alexandria Athanasius [ was Bishop ] of the Homoöusians ; and Lucius of the Arians , whom ▪ the Arians had constituted Georgius's successour . Euzoïus presided over the Arians at Antioch . Those of the Homoöusian opinion in that City , were divided into two parties , Paulinus headed the one party , and Melitius the other . Cyrillus was again put into possession of the Church at Jerusalem . The Government of the Churches at Constantinople was in the hands of Eudoxius , an assertour of the Arian opinion : the Homoöusians kept their assemblies in a little Oratory within that City . Those of the Macedonian Heresie , who had b dissented from the Acacians at Seleucia , at that time retained their Churches in every City . In this posture were the affairs of the Church at that time . CHAP. II. That Valentinianus went into the Western parts [ of the Empire , ] and Valens resided at Constantinople , who , upon the Macedonians address to him that a Synod might be convened , granted their request . And that he persecuted the Homoousians . BUt , the one of the Emperours , to wit , Valentinianus , went forthwith into the Western parts [ of the Empire . ] For the care of the publick affairs * necessarily required his presence there . But Valens , after he had resided a little while at Constantinople , had an address made to him by most of the Bishops of the Macedonian Heresie , who requested another Synod might be convened , in order to the amendment of the † Greed. The Emperour , supposing they embraced the same sentiments with Acacius and Eudoxius , permitted it to be done . And so these persons made it their business to assemble a Synod in the City Lampsacus . But Valens went with all speed possible towards Antioch in Syria , fearing least the Persians should break the League they had entred into for thirty years in the Reign of Jovianus , and invade the Roman Territories . But the Persians were quiet . Which calm Valens made an ill use of , and raised an irreconcileable War against those who embraced the Homoöusian opinion . He did indeed no harm to Paulinus the Bishop ▪ by reason of that persons exemplary and eminent Piety . But he punished Melitius with Exile . He drove all others , who refused to communicate with Euzoïus , from the Churches in Antioch , and subjected them to losses and various punishments . 'T is said , that he drowned many persons in the River Orontes which runs by that City . CHAP. III. That , whilst Valens Persecuted those who embraced the Homoöusian opinion in the East , there arose a Tyrant at Constantinople , [ by name ] Procopius . And that at the same time an Earthquake hapned , and an inundation of the Sea , which ruined many Cities . WHilst Valens did these things in Syria , there arose a Tyrant at Constantinople , by name Procopius . He got together a great force in a short time , and made preparations for an expedition against the Emperour . This being told to the Emperour , put him into a very great Agony , which for a little while represt the fury of his Persecution against the Catholicks . In the interim that the disquietude of a Civil War was with pangs expected , an Earthquake hapning ruined many Cities . The Sea also altered its own boundaries . For , in some places it overflowed so much , that Vessells might Sail , where there was a foot passage before . And it departed from other places in such a manner , that they were found to be dry ground . And this hapned in the first Consulate of the two Emperours . CHAP. IV. That there being a disturbance in the Secular as well as the Ecclesiastick State of affairs , the Macedonians , having convened a Synod at Lampsacus , did again confirm the Antiochian Creed , and Anathematized that [ published ] at Ariminum , and did again ratifie the deposition of Acacius and Eudoxius . THese things hapning to be thus , neither the Civil , nor the Ecclesiastick State of affairs was in a sedate posture . Those therefore who had requested of the Emperour a power of convening a Synod , met at Lampsacus in the same Consulate [ which I have even now mentioned . ] This was the seventh year from the Synod which had been assembled at Seleucia . Having again confirmed the * Antiochian Creed there , to which they had subscribed at Seleucia , they Anathematize that Creed published at Ariminum by those [ Bishops ] with whom they had heretofore agreed in opinion : and again condemned Acacius's and Eudoxius's party , as having been justly deposed . Eudoxius Bishop of Constantinople could not in any wise contradict these determinations ; for the Civil War , which was imminent , permitted him not to revenge himself of them . Wherefore , Eleusius Bishop of Cyzicum and his Adherents , were at that time for some little while the stronger party , in regard they asserted that termed Macedonius's opinion , a which before had a very mean repute , but was then rendred more conspicuous and better known in the Synod at Lampsacus . I suppose this Synod to have been the reason , why those termed the Macedoniani are so numerous in the Hellespont . For Lampsacus is Scituate in a narrow Bay of the Hellespont . This was the conclusion of the Synod of Lampsacus . CHAP. V. That , an engagement hapning about a City of Phrygia between the Emperour [ Valens ] and the Tyrant Procopius , the Emperour took the Tyrant by the treachery of his Commanders , and put him and them to death , by insticting new and unusual punishments upon them . ON the year following , wherein G●d●ianus and * Dagalaïfus were Consul● , a the War was in good earnest begun . For when the Tyrant Procopius , having removed from Constantinople , was upon the March with his Army towards the Emperour : Valens , informed thereof , hastens from Antioch , and engages Procopius ●eer a City of Phrygia , the name whereof is Nacolia . In the first encounter he was worsted . But , not long after , he took Procopius alive , Agilo● and Gomoarius his Commanders having betrayed him ▪ upon [ all ] whom Valens inflicted new and unusual punishments . For , disregarding the Oathes he had bound himself in to the Traitours , b he put them to death by cutting them in sunder with Saws . And , having bound each of the Tyrants legs to two trees standing neer one another , which were bowed down , c he afterwards permitted the bended trees to erect themselves . By the rise whereof Procopius was torn in sunder . And thus the Tyrant , rent into two pieces , ended his Life . CHAP. VI. That , after the death of the Tyrant , the Emperour forced those who had been present at the Synod , and all the Christians , to embrace Arius's Opinion . THe Emperour , having at that time been fortunate and successfull in that action , began immediately to disquiet the Christians , being desirous to bring over all persons to Arianism . But he was in a more especial manner incensed against the Synod which had been convened at Lampsacus , not only because it had deposed the Arian Bishops , but in regard that Draught of the Creed published at Ariminum , had been Anathematized there . Being therefore come to Nicomedia in Bithynia , he sent for Eleusius Bishop of Cyzicum to him . This Prelate had more closely adhered to Macedonius's opinion , as I have said before . Wherefore the Emperour , having convened a Synod of Arian Bishops , compelled Eleusius to give his assent to their Faith. At first he denied to do it . But when he was threatned with Banishment and Proscription of his Goods , being terrified he gave his assent to the Arian opinion . He repented immediately that he had consented . And returning to Cyzicum , in the presence of all the people he complained of his being forc't , saying , that he had given his assent by compulsion , not voluntarily : he also advised them to seek out for another Bishop , because he had been compelled to renounce his own opinion . But the inhabitants of Cyzicum , by reason of that great love and affection they had for him , refused to be subject to another Bishop , nor would they permit any other [ to govern ] their Church . They continued therefore under his presidency , and would in no wise recede from their own Heresie . CHAP. VII . That Eunomius , having ejected Eleusius the Macedonian , was made Bishop of Cyzicum . And concerning Eunomius's original , and that having been * Amanuensis to Aëtius [ sirnamed ] Atheus , he imitated him . WHen the Bishop of Constantinople heard this , he prefers Eunomius to the Bishoprick of Cyzicum , in regard he was a person able by his eloquence to draw [ the minds of ] the multitude to his own Lure . Upon his arrival at Cyzicum , an Imperial Edict was published , by which order was given , that Eleusius should be ejected , and Eunomius installed . This being done , those of Eleusius's party , having erected an Oratory without the City , celebrated their assemblies therein . Let thus much be said concerning Eleusius . We must now give an account of Eunomius . Eunomius had been Amanitensis to Aëtius , surnamed Atheus , of whom we have made mention * before . Conversing with him , he imitated his Sophistick way of discoursing : addicting himself [ to the use of ] certain insignificant and impertinent terms , and was insensible of his framing fallacious arguments in order to the deceiving of himself . Upon this account he was puf't up with pride , and fell into a Blasphemy , being indeed a follower of Arius's opinion , but was various ways an adversary to the doctrines of truth . He had but a very mean skill in the sacred Scriptures , and was unable to understand their meaning . But he was very full of words , always making a repetition of the same things over and over , but could not arrive at the design he had proposed to himself . His seven books which with a great deal of vain labour he wrote upon the Apostles Epistle to the Romans , are a demonstration hereof . For , although he has spent a great many words in the explanation thereof , yet he could in no wise b apprehend the scope and design of that Epistle ▪ Of the same sort are those other Books of his that be extant . Of which he that should be desirous to make tryal , would find a great scarcity of sense amidst a multitude of words . This Eunomius therefore was by Eudoxius c preferred to the Bishoprick of Cyzicum . d When he was come thither , by making use of his usual Dialectical art , he amazed his Auditours by his unusual expressions , whereupon there arose a disturbance at Cyzicum . [ At length ] the inhabitants of Cyzicum , not able to endure his arrogant and haughty manner of expressing himself , drove him from their City . He went to Constantinople , where he made his abode with Eudoxius , and was [ reputed a e Vacant Bishop . But , that we may not seem to have said these things upon account of calumny and reproach , hear Eunomius's own words , after what manner he takes the boldness to express himself in his Sophistick and fallacious assertions concerning God. For he says word for word thus . God knows no more than we do concerning his own substance . Nor is that more known to him , and less to us . But , whatever we know concerning the divine substance , that is wholly known to God. And on the contrary , whatever he [ knows , ] the same you will without any difference find in us . These , and many other such like fallacies , Eunomius framed , being insensible [ of his own errour . ] But how he afterwards became a Separatist from the Arians , we will in due place relate . CHAP. VIII . Concerning the Oracle , which was found cut upon a stone , when the Wall of Chalcedon was demolished by reason of the Emperour Valens's anger . BUt , the Emperour gave order , that the Walls of Chalcedon ( a City Scituate over against Byzantium , ) should be demolished For he had oblieged himself by Oath to do this ( after he should have vanquished the Tyrant Procopius , ) because the Chalcedonians , siding with the Tyrant , had shamefully a railed at and abused him , and had shut their gates upon him as he b passed by their City . The Wall therefore was by the Emperours order pulled down . And the stones were conveyed to the publick Baths of Constantinople , which are called c Constantianae . There was a Prophecy found , cut on one of the stones , which had for a long time lain concealed , but was then discovered ; signifying , that when the City should be furnished with plenty of water , then the Wall should serve for a Bath : and that numerous tribes of Barbarous Nations , having over-run the Provinces of the Roman Empire , and done a great deal of mischief , at length should themselves also be destroyed . Nothing hinders , but we may here insert the Prophecy it self , in favour to such as are studious . When Nymphs their mystick daunce with watry-feet Shall tread through proud Byzantium's stately street ; When Rage the City-wall shall overthrow , Whose Stones to fence a Bathing place shall go . Then Savage Lands shall send forth num'rous swarms , ( Shining with Golden locks and burnish't Arms , ) Which having Ister's Silver streames o're past , Shall Scythian Fields , and Moesia's Meadows wast : But when , proud with success , they enter Thrace , They 'l meet their fate , and find a burial-place . This was the Prophecy . But it afterwards hapned , that the Aquaeduct built by Valens , furnished the City with plenty of water : and then the Barbarous Nations made an insurrection , as we shall hereafter declare . This prediction , as it fell out , was by some persons taken in another sense . For when that Aquaeduct was brought into the City , d Clearchus , being Praefect of the City , built a stately e Bath , in that now called Theodosius's Forum : which Bath was named The plentifull water . Upon which account the City celebrated a Festival with great solemnity . And this is that , say they , which is spoken of in the Prophecy , in these words , — Their mystick daunce with watry feet Shall tread through proud Byzantium's stately street . But , what belonged to the completion of this Prophecy hapned sometime afterwards . At that time , when the Walls should have been pulled down , the Constantinopolitans entreated the Emperour to desist from demolishing of them . Also , [ some of ] the Inhabitants of Nicomedia and Nicaea came from Bithynia to Constantinople , and made the same request . The Emperour , being highly incensed , was with great difficulty induced to admit of the suppliants Petition . But , that he might perform his Oath [ wherein he had bound himself , ] he gave order , both that the Walls should be pulled down , and also that the breaches made by that demolishment should at the same time be repaired with other small stones . At this present therefore there is to be seen in some parts of the Wall , patches basely wrought up with very mean materials , laid upon vast and prodigions stones , which [ patches ] were at that time made . Let thus much be said concerning the Wall of Chalcedon . CHAP. IX . That the Emperour Valens Persecuted the Novatians also , who ( in like manner as did the Catholicks ) embraced the Homoöusian Faith. BUt the Emperour desisted not from Persecuting those that embraced the Homoöusian opinion : but drove them from Constantinople ; and together with them the Novatians also , in regard they owned the same sentiments with them : whose Churches he ordered to be shut up . And gave order , that their Bishop also , by name Agelius , should be punished with Banishment . He was a person , that had presided over their Churches from the times of Constantine , and had led an Apostolick life . For he always went bare foot , and made use of but one coat , observing the command of the Gospel . But the Emperours rage against the Novatians was stopt by a pious and also an Eloquent person , by name Marcianus . He had before born a Military employ in the Imperial Pallace , but was at that time a Presbyter of the Novatian Church , and taught Anastasia and Carosa , Valens's daughters , the Grammar ; a by whose names the publick Baths which Valens erected at Constantinople , yet standing , [ were called . ] Out of veneration therefore to this person , the Novatian Churches , which for some small time had been shut up , were opened again . But the Novatians were not perfectly free from disturbances caused by the Arians . For they were hated by the Arians , because the Novatians loved and had an extraordinary kindness for the Homoöusians , with whom they agreed in opinion . This was the posture of affairs at that time . Further , you are to know , that the war against the Tyrant Procopius was finished in the Consulate of Gratianus and Dagalaïfus , about the latter end of May. CHAP. X. That the Emperour Valentinianus begat a son , who bore his Fathers name [ to wit , Valentinianus ; ] he having begat [ his son ] Gratianus before his being created Emperour . NOt long after this War , a during the same Consulate , a son was born to Valentinianus the Emperour in the Western parts , who had his Fathers name given him . For he had begotten Gratianus long before his [ undertaking the Government of the ] Empire . CHAP. XI . Concerning a hail of an unusual bigness which fell from heaven , and concerning the Earthquakes in Bithynia , and the Hellespont . ON the following Consulate , which was Lupicinus's and * Jovianus's , there fell a hail at Constantinople † of a Vast bigness , on the second of July , which was like stones . Many persons said , that this hail was sent by reason of Gods anger , because the Emperour had banished several of the Sacerdotal Order , in regard they refused to communicate with Eudoxius . A little after this time , during the same Consulate , the Emperour Valentinianus proclaimed his Son Gratianus ‖ Augustus , on the twenty fourth of August . On the year after , wherein Valentinianus and Valens were the second time Consuls , there hapned an Earthquake in Bithynia , which ruined the City Nicaea , on the eleventh of October . This was the twelfth year after the ruine of * Nicomedia . Soon after this Earthquake , most part of Germa , a City in the Hellespont , was destroyed by another Earthquake . Notwithstanding these accidents hapned , yet neither was Eudoxius Bishop of the Arians , nor the Emperour Valens , put into any fear . For they desisted not from persecuting those who dissented in opin●on from them . [ Moreover , ] these Earthquakes seemed to denote the disturbance of the Churches . Wherefore , many of the Sacerdotal Order ( as I have said ) were banished . Only Basilius and Gregorius , by a certain dispensation of divine providence , suffered not banishment , by reason of their eminent piety . a The first of these persons was Bishop of Caesarea in Cappadocia ; and the second [ presided over ] Nazianzum , a small City near Caesarea . But we shall mention Basilius and Gregorius in the procedure [ of our History . ] CHAP. XII . That those who embraced Macedonius's Opinion , being reduced into streights by reason of the Emperours violence towards them , sent an Embassage to Liberius [ Bishop ] of Rome , and subscribed to the Homoöusian Creed . WHen those who embraced the Homoöusian opinion had at that time been sorely disquieted and put to flight , the Persecutors renewed their rage against the Macedonians . Who , being reduced to great streights by fear rather then force , sent Embassies to one another throughout every City ; signifying , that they must of necessity fly , both to the Emperours Brother [ Valentinianus , ] and also to Liberius Bishop of Rome ; and that [ 't was more eligible for them ] to embrace their Faith , than to communicate with Eudoxius's party . a They sent therefore Eustathius [ Bishop ] of Sebastia , ( who had been many times deposed , ) Silvanus of Tarsus in Cilicia , and Theophilus of Castabali , which is also a City of Cilicia : and gave them order , that they should not dissent from Liberius concerning the Faith , but should enter into communion with the Roman Church , and confirm the Homoöusian Creed . These persons , carrying along with them their Letters who had dissented [ from Acacius ] at Seleucia , arrived at Old Rome . They could not go to the Emperour [ Valentinian ] himself ; for he was engaged in a War with the b Sarmatae in the Gallia's . But they delivered their Letters to Liberius . He [ at first ] wholly refused to admit them : for he said , that they were of the Arian Faction , and could in no wise be received [ into communion ] by the Church , in regard they had rejected the Nicene Creed . They made answer , that by a * retractation they had acknowledged the Truth , that they had long since renounced the Anomoïan Creed , and had professed that the Son was every way like to the Father ; and that the term Homoios differed not in its import from Homoöusios . Having said thus much , Liberius required of them a profession of their opinion in writing . They presented him a Libel , wherein were inserted the Contents of the Nicene Creed . I have not here inserted the Letters written from Smyrna in Asia , and from Pisidia , Isauria , Pamphilia , and Lycia , ( in which places they had held Synods , ) because of their length . But the Libel , which the Embassadours , sent with Eustathius , delivered to Liberius , runs thus . TO OUR LORD , BROTHER , AND FELLOW MINISTER LIBERIUS ; EUSTATHIUS , THEOPHILUS , AND SILVANUS , GREETING IN THE LORD . By reason of the mad opinions of Hereticks , who desist not from giving cause of offence to the Catholick Churches ; upon this account [ we say ] we , [ desirous ] to deprive them of all opportunity [ of giving offence ] do approve of and assent to the Synod of Orthodox Bishops which has been convened at Lampsacus , Smyrna , and at several other places : c from which Synod We being employed as Legates , do bring a Letter to your Benignity , and to all the Italian and Western Bishops , to hold and keep the Catholick Faith , which having been established in the holy Nicene Synod in the Reign of Constantine of Blessed Memory , by three hundred and eighteen Bishops , hath hitherto always continued intire and unshaken : in which [ Creed ] the term Homoousios is holily and piously made use of , in opposition to Arius's perverse doctrine : in like manner We also , d together with the foresaid persons , do under our own hands profess , that We have held the same Faith , and do hold , and will keep it to our last breath : and We do condemn Arius , and his impious doctrine , together with his disciples , and those that embrace his sentiments ; as also , all the Heresie of Sabellius , the * Patripassians , Marcionistae , Photinians , Marcelliani , and that of Paul of Samosata , and the doctrine of these Hereticks , and all those who maintain the same Tenets with them ; in fine , all the Heresies that are opposite to the foresaid holy Creed , which was piously and Catholickly set forth by the holy Fathers at Nicaea . But in a more especial manner we Anathematize that Draught of the Creed recited at the Ariminum Synod , as being contrary to the foresaid Creed of the holy Synod [ convened ] at Nicaea . e To which ( it being brought from Nice [ a Town ] of Thracia ) [ the Bishops ] subscribed at Constantinople , being over perswaded by fraud and perjury . But , our Creed , and the foresaid persons [ confession of Faith ] also , from whom we are employed as Legates , is this . We Believe in one God , the Father Almighty , the Framer of all things visible and invisible : and in one only begotten God , the Lord Jesus Christ , the Son of God ; begotten of the Father , that is , of the substance of the Father , God of God , Light of Light , very God of very God ; begotten , not made , of the same substance with the Father , by whom all things were made which are in heaven , and which are on the earth : who , for us men , and for our salvation , descended [ from heaven , ] became incarnate , and was made man ; and suffered , and rose again the third day ; and ascended into the heavens ; and shall come to judge the quick and dead . And [ we believe ] in the holy Spirit . But , those that affirm there was a time when he was not , and that he was not before he was born , and that he was made of things which are not ; or those that assert the Son of God existed of another Hypostasis or Substance , or that he is Changeable or mutable ; these persons the Catholick and Apostolick Church of God does Anathematize . I Eustathius Bishop of the City Sebastia , I Theophilus , and I Silvanus , Legates of the Synod of Lampsacus , of Smyrna , and of other [ Synods , ] have Voluntarily and willingly written this confession [ of Faith ] with our own hands . And , if any person , after the publication of this Creed by Us , shall be desirous of bringing any accusation , either against Us , or those that have sent Us , let him come with Your Holiness's Letters before such Orthodox Bishops as Your Sanctity spall approve of , and go to Tryal with Us in their presence . And if any crimination shall be made out , let the Authour thereof be punished . Liberius having bound up and secured the Legates by this Libel , admitted them to communion , and afterwards dismist them with this Letter . THE LETTER OF LIBERIUS BISHOP OF ROME , TO THE BISHOPS OF THE MACEDONIANI . To Our dearly beloved Brethren and Fellow-Ministers , Evethius , Cyrillus , Hyperechius , Uranius , Heron , Elpidius , Maximus , Eusebius , Eucarpius , Heortasi●s , Neon , Eumathius , Faustinus , Proclinus , Pasinicus , Arsenius , Severus , Didymion , Brittannius , Callicrates , Dalmatius , Aedesius , Eustochius , Ambrosius , Gelonius , Pardalius , Macedonius , Paulus , Marcellus , Heraclius , Alexander , Adolius , Marcianus , S●henelus , Johannes , Macer , Charisius , Silvanus , Photinus , Antonius , f Any●ho , Celsus , Euphranor , Milesius , Patricius , Severianus , Eusebius , Eumolpius , Athanasius , Diophantus , Menodorus , Diocles , Chrysampelus , Neon , Eugenius , Eustathius , Callicrates , Arsenius , Eugenius , Martyrius , Hieracius , Leontius , Philagrius , Lucius , and to all the Orthodox Bishops in the East ; Liberius Bishop g of Italy , and the Bishops in the West , [ wish ] health always in the Lord. Your Letters ( Dearly beloved Brethren , ) h Resplendent with the Light of Faith , delivered to Us by Our highly esteemed Brethren , the Bishops , Eustathius , Silvanus , and Theophilus , brought the most wish't-for joy of Peace and Unity to Us : and that most especially upon this account , because they have affirmed and demonstrated , that Your opinion and Your sentiments are consonant and agreeable , both to Our Slenderness , and also to all [ the Bishops ] in Italy and in the Western parts . And this we acknowledge to be the Catholick and Apostolick Faith , which i from the Nicene Synod hitherto has continued entire and unshaken . This Creed k Your Legates themselves have professed that they do hold and embrace , and being filled with great joy , have wiped out all impressions and [ quenched ] the remaining sparks of an absurd opinion , and have made a publication of this Creed , not only in words , but under their own hand-writing . The Copy whereof We have judged necessary to be annexed to these Letters , that we might not leave the Hereticks any pretext of framing another conspiracy , whereby they should again excite the Incentives of their own malice , and according to their usage , rekindle the flames of discord . Moreover , Our dearest Brethren , Eustathius , Silvanus , and Theophilus , have professed and acknowledged this also , that both they themselves , and also Your Love , have always had this Creed , and will retain it to the last ; to wit , the Creed approved of at Nicaea by three hundred and eighteen Orthodox Bishops : which does contain the perfect Truth , and stops the mouthes , and vanquishes all the shoals of Hereticks . For , not of their own accord , but by divine appointment so great a Company of Bishops was convened against the madness of Arius ; as were * equal in number to those , by whose assistance Blessed Abraham through faith destroyed so many thousands [ of his enemies . ] Which faith being comprehended in the Hypostasis , and in the term Homoousios , does ( like a strong and impregnable fortress ) beat back and repell all the assaults and mischievous machinations of Arius's perverse opinion . Wherefore , when all the Western Bishops had met at Ariminum , whither the improbity of the Arians had called them together , that either by some kind perswasives , or ( which is truest ) [ by compulsion ] of the Secular power , they might destroy , or perversely deny what had with all imaginable caution been inserted into the Creed ; their subtilty advantaged them not in the least . For , almost all those persons then convened at Ariminum , who had at that time been either enticed into errour , or imposed upon , are now returned to a right mind , have Anathematized that Draught [ of the Creed ] published by them convened at Ariminum , and have subscribed to that Catholick and Apostolick Creed ratified and established at Nicaea . And having entred into a communion with Us , they are with a greater warmth incensed against Arius's Opinion , and against his disciples . Of which business when the Legates of Your Love perceived an evident proof , they annexed You Your Selves to their own Subscription ; and do Anathematize Arius , and what was transacted at Ariminum against the Creed ratified at Nicaea : l to which [ transactions ] You Your Selves , beguiled by perjury , have subscribed . Wherefore , it seemed agreeable to Us , to write to Your Love , and to give assistance to those , whose requests are just and equitable . More especially , because we are ascertained by the profession of Your Legates , that the Eastern [ Bishops ] are come to themselves , and do embrace the same Sentiments with the Orthodox Western [ Prelates . ] We make known this to you also , ( least you should be ignorant of it , ) that the Blasphemies of the Ariminum Synod are now Anathematized , by those who seem to have been damnified at that time by Fraud , and that all persons have unanimously conspired in an agreement to the Nicene Creed . And this ought to be made known to all men by You , that such as have been damnified [ in their Faith ] * by force and Fraud , may now at length return from Heretical darkness to the divine light of Catholick Liberty . Who ( if after this Synod they will not vomit up the poyson of perverse doctrine , † renounce all Arius's Blasphemies , and Anathematize them , ) may know that they themselves , together with Arius , and his disciples , and the rest of the Serpents , whether Sabellians , or Patropassians , or what ever other Heresie they are [ followers ] of , are excluded from , and are no members of the Church's Assemblies , which admits not illegitimate Sons . God preserve You in safety , Dearly beloved Brethren . Eustathius and those that accompanied him , having received these Letters , went over into Sicilia : where after they had caused a Synod of Sicilian Bishops to be convened , they made a profession of the Homoöusian Faith in their presence , and confirmed the Nicene Creed ; and having received from ▪ them Letters written to the same effect , they returned to the persons by whom they had been sent . Who , upon receipt of Liberius's Letter , sent Legates from City to City , to the principal Assertours of the Homoöusian Faith , exhorting them to meet together unanimously at Tarsus [ a City ] of Cilicia , in order to the confirming of the Nicene Creed , and that they might put an end to all manner of contentious disputes , which had since that been raised . And this had perhaps been effected , had not Eudoxius ( a Prelate of the Arian Religion , one who at that time was in great favour with the Emperour ) hindred it . Who being more exasperated because of the Synod summoned to meet [ at Tarsus , ] framed greater mischiefs against them . Moreover , that the Macedonians , by sending Legates to Liberius , entred into a Communion with him , and confirmed the Nicene Creed ; Sabinus himself has confessed in his Collection of Synodick Actions . CHAP. XIII . How Eunomius separated himself from Eudoxius , because he adhered to [ his Master ] Aëtius . And that ( a disturbance being raised at Alexandria by Eudoxius's means , ) Athanasius fled again . And that ( when the Populace were tumultuous hereupon , ) the Emperour being afraid , by his Letters * pacified the Alexandrians , and ordered that Athanasius should be put into quiet possession of his Church again . ABout the same time Eunomius , being separated from Eudoxius , held his assemblies apart by himself , because , after he had several times entreated him to embrace his Master Aëtius's [ opinion , ] Eudoxius refused to do that . And yet Eudoxius did not this willingly : ( For he rejected not Aëtius's opinion ; in regard it was the same with his own : ) but because all those who embraced the same Sentiments with Eudoxius , a declined [ Aëtius ] as being Heterodox . This was the reason why Eunomius made a separation from Eudoxius . After this manner were these matters transacted at Constantinople . But an b Edict of the Praefects of the Praetorium sent thither by Eudoxius's care , disturbed the Church at Alexandria . Wherefore , Athanasius , afraid of the irrational and mad violence of the multitude , and fearing least he should * be look't upon as the occasioner of those mad absurdities which might be committed ; hid himself four whole months in his Fathers Monument . But , when the Populace , [ vexed ] because of his absence , were tumultuous by reason of their love and affection towards him ; the Emperour , understanding that upon this account Alexandria was sorrowfull and sad , signified by his Letters , that Athanasius should securely and without fear continue possest of the Churches . And this was the reason why the Alexandrian Church continued undisturbed untill the death of Athanasius . But how , when he was dead , those of the Arian faction got possession of the Churches again , we will relate a little after this . CHAP. XIV . That after the death of Eudoxius at Constantinople , the Arians Ordained Demophilus ; but the Orthodox , by [ the assistance of ] Eustathius of Antioch , [ made ] Evagrius [ Bishop of Constantinople . ] FUrther , the Emperour Valens departed from Constantinople , and a hastned towards Antioch again . And being arrived at Nicomedia a City of Bithynia , he made a stop there upon this account . Eudoxius the chief Prelate of the Arian raction ended his life soon after the Emperours departure [ from Constantinople , ] in Valentinianus's and Valens's third Consulate , having been in possession of the Chair of the Constantinopolitane Church b Nineteen years . Wherefore , the Arians constituted Demophilus [ Bishop ] in his room . But the Homoöusians , supposing that a fair opportunity was offered to them , elected one Evagrius , a person that owned the same Creed with them . And c Eustathius ( who had sometime before been Bishop of Antioch , and had formerly been recalled from exile in Jovianus's Reign , ) Ordained him . This Eustathius was at that time present at Constantinople , [ to which City he came ] with a designe of setling and strengthening those of the Homoöusian Faith ; where he continued , absconding himself . CHAP. XV. That when the Emperour had banished Evagrius and Eustathius , the Arians sorely oppressed and afflicted the Homoöusians . UPon the doing hereof , the Arians renewed their persecution against the Homoöusians afresh . What had hapned , soon came to the Emperours knowledge , who fearing , least a Sedition , caused by a contention of the multitude , should ruine the City , sent some Forces from Nicomedia to Constantinople : and gave order , that both persons , as well he that was ordained , as he that had ordained him , should be apprehended , and banished , the one to one place , the other to another . Eustathius therefore was exiled to a Bizua a City of Thracia ; and Evagrius was conveyed away to another place . These things having been performed after this manner , the Arians , growing more insolent and bold , sorely afflicted the Catholicks : [ sometimes ] they beat them , [ at others ] they gave them contumelious language ; [ some ] they shut up in prison , [ others ] they punished with Pecuniary Mulcts ; in fine , they practised all sorts of afflictive and most unsufferable mischiefs against them . Which when they were unable to endure , they went to the Emperour , [ with a design ] to beseech him , that they might , in some measure at least , be freed from the Violence [ of the Arians . ] But , [ although ] they had proposed this design to themselves , [ yet ] they were wholly frustrated of their hope , because they expected to obtain it from him , who had been the Authour of their injurious usage . CHAP. XVI . Concerning the holy Presbyters who were burnt in a Ship , and concerning the Famine , which by the wrath of God hapned in Phrygia upon that account . FOr , when some choice pious persons , who were Ecclesiasticks , being eighty in number , ( the principal men amongst whom were Urbanus , Theodorus , and Menedemus , ) were arrived at Nicomedia , and had presented a Supplicatory Libel to the Emperour , informing him of the violence and calamitous sufferings which were inflicted on them [ by the Arians : ] the Emperour , highly incensed , concealed his anger , till such time as he had given a secret order to Modestus the Praefect , for the apprehending of these persons , and putting of them to death . The manner of their death was new and unusual ; therefore it shall be recorded . The Praefect being afraid , least if he should murder these men in publick , * he might raise a tumult of the unthinking crowd against himself , pretends to send them away into banishment . [ This news ] being received by these persons with a couragiousness of mind , the Praefect orders them to be put aboard a Ship , as if [ he designed ] they should be carried away and banished : but he commanded the Sea men , that when they came to the middle of the Sea , they should set the Vessel on fire : that so , being destroyed after this manner , they might be deprived of a Burial . Thus therefore it was performed . The Mariners sailed out of the Haven , and being arrived at the middle of the Astacum-Bay , do what they were ordered : and having set the Ship on fire , went aboard another small Vessel which followed them , and so came off . But , a very boysterous Easterly wind hapned to blow , whereby the burning Ship was fiercely driven : in so much that it sailed with a great deal of swiftness ; and lasted till it came to a Sea-Port , the name whereof is a Dacidizus , where it was wholly consumed together with the men in it . Many have reported , that this [ horrid Villany ] continued not unpunished . For there hapned so sore a b Famine all over Phrygia immediately after , that many of the Inhabitants were forced to remove out of that Country for some time , and betake themselves , partly to Constantinople , and partly to other Provinces . For Constantinople , although it nourishes a vast multitude of people , yet always abounds with plenty , both because it has all manner of necessaries for provision imported into it from all places by Sea , and also in regard the Euxine-Sea , lying near it , furnishes it with plenty of Bread-corn , as often as it wants . CHAP. XVII . That the Emperour , arriving at Antioch , did again Persecute those that Embraced the Homoöusian Opinion . BUt the Emperour Valens , little regarding the calamities caused by the Famine , went to Antioch in Syria . During his residence there , he destroyed such as would not profess Arianism . For although he had perfectly ejected the Embracers of the Homoöusian Opinion out of the Churches of almost all the Eastern Cities ; yet he was not satisfied therewith , but did besides inflict various punishments upon them . And he destroyed many more than formerly [ had been murdered by him , ] by exposing them to different sorts of death ; but more especially by drowning them in a River . CHAP. XVIII . Concerning what was done at Edessa , and the reproachfull affront put upon the Praefect , and concerning the Faith , couragiousness , and constancy of those Citizens ; and concerning a pious woman . BUt , we must relate what was done at Edessa [ a City ] of Mesopotamia . In that City there is a stately and splendid * Church [ which bears the name ] of Thomas the Apostle , wherein assemblies in order to the performance of the publick duties of Religion are without intermission convened , by reason of that places sanctity . The Emperour Valens , desirous to view this Church , and being informed that the whole congregation met therein were [ followers ] of that Heresie which he detested , struck the Praefect with his own hand , ( as 't is said , ) because he had not taken care to have them driven from that place . When the Praefect , after this manner abused , made preparations ( though unwillingly ) to obey the Emperours rage ; ( for he was not willing to be the instrument of the murder of so many persons ; ) he gave them notice secretly , to the intent that no person might be found within that Church . But no body heeded either his advice , or his menaces . For on the day following all persons flock't to the Church . And when the Praefect with a great company of Souldiers hastened to the Oratory , in order to his fulfilling the Emperours rage ; a poor woman , leading her own little son by the hand , went with great speed towards the Church , and broke through the a ranks of Souldiers which Guarded the Praefect . At which the Praefect being highly displeased , orders the woman to be brought to him . And speaks to her after this manner , Miserable woman ! Whither runnest thou in this * undecent manner ? She replied , To the same place that others run too . Have you not heard , said he , That the Praefect is going to put to death all persons that shall be found there ? I have heard so , answered she , and do therefore make hast , that I may be found there b : And whither draggest thou that little child , said the Praefect ; the woman replied , that he also may be voutsafed the honour of Martyrdom . Upon hearing hereof , the Praefect made a conjecture of the constancy a●d resolution of the persons assembled [ in the Church . ] And he went back immediately to the Emperour , and informed him , that all of them were ready to die for their own faith . And declaring withall , that it would be absurd to destroy so many persons in so short a time , he thereby perswaded the Emperour , to desist from being enraged . After this manner the Edessens escaped their being destroyed by their own Emperour . CHAP. XIX . That the Emperour Valens slew many persons , the first letter of whose name was * Theta , upon account of a certain Necromantick - divination , whereby that was foretold . a AT the same time , a certain destructive Daemon abused the Emperours cruelty . For he perswaded some persons to make a strict and over-busie enquiry by a Necromantick divination , who should succeed Valens in the Empire . To which persons , having made use of a certain Magicall inchantment , the Daemon gave responses , not plain and manifest , but ( as he usually does ) oblique and ambiguous : by shewing only four Letters , * Theta , and Epsilon , and Omicron , and Delta ; saying , that his name , who should Reign after Valens , did begin with these Letters ; and that his name was compounded . The report of what had been done came to the Emperours ears . But he permitted no● God ( who manages all things in a due and orderly manner ) to have the knowledge of things future , and to do what seemed good to him : but , slighting the sanctions of Christianity , for which he supposed himself to have a zeal and ardency , he put many to death , of whom he had a suspicion that they would seize upon the Empire . Therefore , the Theodorus's , the Theodotus's , the Theodosius's and the Theodulus's , and as many as had such like names as these , were deprived of their lives . Amongst whom b one Theodosiolus , a person of great Valour and Courage , a descendant of a Noble Family in Spain , was also put to death . And out of a fear of the imminent danger , many persons [ at that time ] changed their names , denying those names their Parents had given them , when they were young , in regard they were liable to danger . But , let thus much be said concerning this . CHAP. XX. Concerning Athanasius's death , and the promotion of Peter [ to his See. ] FUrther , you are to know , that as long as Athanasius Bishop of Alexandria lived , the Emperour ( upon account of some [ over-ruling dispensation ] of Gods providence ) forbore disquieting Alexandria and Egypt , knowing for certain , that there was a numerous multitude of persons there , who favoured Athanasius ; and for this reason he was afraid , least a sedition being raised at Alexandria , the populace , who are naturally hot and violent , should endammage the publick state of affairs . [ Moreover , ] Athanasius , after those many Conflicts [ He had undergone ] upon the Church's account , departed this life in the second Consulate of Gratianus which he bore with Probus ; he governed that Bishoprick amidst many dangers fourty and six years , and left Peter , a pious and eloquent person , to succeed him in his See. CHAP. XXI . That after Athanasius's death , the Arians by the Emperour Valens's Order , delivered up the Churches in Alexandria to Lucius who had been Ordained by them before , and committed Peter to Prison . THe Arians therefore took courage immediately , being rendred insolent by the Emperour's Religion ; and without delay they give an account hereof to the Emperour , who then resided at Antioch . At the same time also Euzoius ( who presided over the professours of Arianism at Antioch , ) with greediness catches that opportunity so seasonably offered ; and makes it his design to procure himself to be sent to Alexandria , to the intent that he might deliver possession of the Churches there to Lucius the Arian . Which was also approved of by the Emperour . And forthwith he went to Alexandria , [ accompanied ] with the Imperial Forces . For a Magnus , Lord Treasurer to the Emperour , went along with him . The Imperial Order was directed to Palladius * Praefect of Egypt , and a command was issued forth that the Military Forces there should give their assistance . Wherefore , they apprehended Peter , and confined him to Prison . After they had dispersed the other Ecclesiasticks some into one place , some into another , they seated Lucius in the Episcopal Chair . CHAP. XXII . That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment . But they are recorded in a Letter written by Peter ; who made his escape , and fled to Damasus [ Bishop ] of Rome . But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the Solitudes . MOreover , what mischiefs hapned at Lucius's induction [ into the Sea of Alexandria , ] or what was done against those persons that were ejected , as well in , as without the Courts of Judicature , and how some were subjected to various Tortures , and others were banished , even after they had been tortured ; [ of any of these particulars ] there is not the least mention made by Sabinus . For , in regard he was a Semi-Arian , he concealed the enormous villanies of his friends . But Peter has manifestly displaied them to the view of all men , in his own Letters , which he sent about to the Churches every where , after his escape * out of Prison . This † person , as soon as he could make an escape out of his imprisonment , fled to Damasus Bishop of Rome . But the Arians , although few in number , notwithstanding were repossessed of the Alexandrian Churches . Not long after , an Imperial Edict [ came forth , wherein ] it was ordered , that [ all ] the Embracers of the Homoöusian Opinion should be ejected out of Alexandria , and [ driven ] from all parts of Egypt . And the Governour of Egypt was commanded , with a numerous Army of Souldiers every where to put to flight and chase away those , whom Lucius should order [ to be ejected . ] At the same time they molested , disturbed , and in a most cruel and hostile manner assaulted the Monasteries in the Desart . For Armed men rush't in upon persons unarmed , who would not stretch forth so much as their hand to strike a stroak ; and destroyed them with such cruelty and barbarity , that what they perpetrated against them is inexpressible . CHAP. XXIII . A Catalogue of the holy Monks [ who lived ] in the Desart . BUt , in regard we have made mention of the Monasteries in Egypt , nothing hinders but we may give an account in short concerning them . The Monasteries in Egypt had their original ( 't is probable ) from very great antiquity : but they were enlarged and much increased by a pious man , whose name was Ammon . This person , when young , had an aversion for marriage . But when some of his nearest relatives entreated him not to speak reproachfully of Matrimony , but that he would marry a wife ; he was prevailed upon , and entred into a Matrimonial state of life . And immediately after he had taken the Virgin out of the * Bride-chamber , and with the usual solemnity lead her into his Lodging-room , at length when his friends and acquaintance were gone away , he took the Apostolick Book , read Saint Pauls Epistle to the Corinthians , and expounded to his wife the Apostles admonitions to married persons . And making an addition of several particulars from elsewhere , he informed her , how many burdensome inconveniences do accompany marriage , how full of grief and disquietude the cohabitation of man and woman is , and what pangs attend a woman great with child ; adding withall the grief and troubles [ which arise ] from the breeding up of children . [ On the other hand ] he added the conveniencies of Chastity , how great a freedom attends a pure life , how unpolluted it is , and void of all uncleanness ; and that virginity places persons in the nearest alliance to God. Having discourst of these and many other such like particulars to his virgin-wife , he perswades her , that before they should have any carnal knowledge of each other , she would together with him renounce a Secular life . When they had made this agreement between themselves , they retired to the mountain called Nitria . There they lived in a Cottage , and for ▪ some short time made use of one Ascetick apartment in common , without the knowledge of any difference between the Masculine and Feminine Sex , but being ( according to the Apostle ) one in Christ. Not long after , the new and unpolluted Bride spake these words to Ammon : it is not decent for you ( said she , ) who with the greatest strictness immaginable do prosess Chastity , to look upon a woman a in so narrow an habitation . Wherefore if you please , we will perform our Ascetick exercises apart . With this compact also both parties were well pleased . And being separated one from the other , they thus spent the remainder of their lives ; abstaining from Wine and Oyle , and seeding upon dry b●ead only , which they eat sometimes after one days [ fasting , ] at others after two , at other times after more . Antonius , who was this Ammon's Cotemporary , saw his soul after his death taken up [ into heaven ] by Angels , as Athanasius Bishop of Alexandria does declare in * his Life of Antonius . Moreover , very many persons imitated this Ammon's Life . And by degrees the mountaines of Nitria and Scetis were filled with multitudes of Monks . To write whose lives , would be the Subject of a particular work . But in regard there were amongst them persons of great prety , who were eminent for their Ascetick discipline , lived Apostolick Lives , and did , and said some things that were usefull and worthy to be recorded , I thought it expedient [ to select ] some few passages out of many , and intermix them with my History , in order to the Readers advantage . 'T is reported therefore , that this Ammon never saw himself naked , saying , that it was misbecoming a Monk to behold his own naked body . And , being one time desirous to pass a River , he was † loath to uncloath himself ; but prayed to God , that he might have a passage over without impeding the resolution he had taken : and an angel conveyed him to the other side of the River . Didymus , another Monk , although he lived Ninety years , yet kept company with no man during his whole life . Another , by name Arsenius , would not separate the younger Monks , who had committed an offence , from Communion , but those only that were elderly : for he said , that a young Monk being excommunicated , becomes ‖ contumacious : but an elderly Monk does quickly become sensible of the grief of Excommunication . Pior eat his meat walking . When one asked him why he fed after that manner ; I will not ( said he , ) go to meat , as to a serious and set work , but as to an incident and by business . To another , questioning him concerning the same thing , he answered ; least ( says he , ) whilst I am eating , my mind should be affected with any bodily pleasure . Isidorus said , that it was fourty years since he was sensible of sin in his mind ; and that he never consented , either to lust , or anger . Pambos , a man illiterate , went to a person , that by him he might be taught a Psalm . And having heard the first verse of the thirty eighth Psalm , which runs thus , * I said I will take heed to my ways that I offend not with my tongue ; he refused to hear the second verse , and went away ▪ saying , that this one verse was enough for him , in case he could learn it perfectly , and in reality practise and perform it . And when he who had given him the verse to learn , reproved him , because he had not seen him in a whole six months space , he answered ; I have not yet truly and indeed learnt the verse of the Psalm . Many years after this , to one of his acquaintance enquiring of him whether he had learnt the verse , his answer was , during the space of these Nineteen years I have scarce learned to * fulfill it effectually . The same person ( when one gave him Gold [ to be bestowed ] for the maintenance of the poor , and said to him , tell the sum which I have given , ) replyed , there is no need of telling the money , but of a right and sound disposition of mind . The same ●ambos , upon the entreaty of Athanasius the Bishop , came out of the Desart to Alexandria . And seeing a woman-player there , he brake forth into tears . When the persons in pres●nce asked him , why he wept ; two things ( said he ) trouble me ; the one is , this womans destruction : the other , because I do not use so much diligence and industry to please God , as she does to delight obscene men . Another of them said , that a Monk , unless he will work , is to be involved in the same condemnation with the covetous and rapacious person . Petirus was well furnished with a knowledge in Natural Speculations , and frequently expounded sometimes one thing , at other times another , to such as addressed themselves to him . At every one of his † Lectures he made a prayer to God. But , amongst the Monks [ who lived ] at that time , there were two pious persons who bore the same name . For each of them had the appellation of Macarius . The one was born in The Upper Egypt , the other came from the City Alexandria . Both of them were famous upon several accounts , [ to wi● , ] for their Ascetick exercises , for their Morals , for their Converse , and for the Miracles wrought by their hands . The Egyptian Macarius wrought so many cures , and drove so numerous a company of devils out of persons possest , that [ to relate ] what he performed by the grace of God , would require a particular and separate Work. Towards those who came to him , he behaved himself with an austere gravity , tempered with caution and circumspection . But the Alexandrian Macarius , although he was every way like the Egyptian Macarius , yet he differed from him in this , that he shewed himself chearfull and pleasant towards those who came into his company , and by his courteous behaviour and complaizance induced young men to embrace an Ascetick course of life . Evagrius , Scholar to these Macarius's , having before been a Philosopher in words only , learned [ from them ] that Philosophy [ which consists ] in deeds and actions . * He having been ordained Deacon by Gregorius Nazianzenus at Constantinople , went afterwards with him into Egypt , where he converst with those forementioned persons , and imitated their course of life . Nor were the Miracles wrought by his hands , fewer in number than those performed by his Masters . The same Evagrius wrote Books of very great use : one whereof has this Title , b The Monk , or Concerning Active Virtue : another is entitled , The Gnostick , or to him who is reputed worthy of knowledge . This Book is divided into Fifty Chapters . A third is termed Antirreticus [ or The Refutation , being a Collection ] from the sacred Scriptures , against the tempting evil spirits ; it is divided into eight parts , according to the number of the eight thoughts . [ He wrote ] also six hundred Prognostick Problems : and moreover , two Books in Verse ; the one to those Monks [ who live ] in Monasteries or Covents ; the other to the Virgin. How admirable these Books of his are , they that read them will perceive . It is not unseasonable , as I suppose , to annex - to what has been said before , some few passages recorded by him , concerning the Monks . For he says word for word thus . It is also necessary to make an enquiry into the ways of those Monks , who have heretofore walked * uprightly , and to conform [ our selves ] to the pattern thereof : For many things have been well said and done by them . Amongst which this was the saying of one of them , that a drier , slender , and not irregular sort of diet , joyned with love , will in a short time bring a Monk to a Port void of all inquietude . The same Monk freed one of his brethren from his being disturbed with apparitions in the night , enjoyning him to minister to the sick , whilst he was fasting . And being asked [ why he commanded him to do that , ] such troubles as these ( said he ) are composed and extinguished with nothing so easily , as with mercy and compassion . A Philosopher of those times came to Antonius the Just , and said unto him , O Father , how can you hold out , being destitute of the comfort of Books ? Antonius replied , my Book , O Philosopher , is the nature of things made , and 't is ready at hand as often as I am desirous of reading the Words of God. That aged person the Egyptian Macarius , that chosen vessel , asked me , why by remembring the injuries we receive from men , we destroy that strength and faculty of memory which is in our minds : but by remembring the mischiefs done to us by the devils , we continue unhurt ? And when I was doubtfull what answer I should make , and entreated him to explain the reason hereof to me ; the first ( said he , ) is an affection of the mind , which is contrary to nature : the second is agreeable to nature . I went one time to the holy Father Macarius , at noon-day , when it was very hot , and being most extreamly thirsty , requested some water to drink . His answer to me was , Content your self with the shade ; for many persons who are at this time travelling by Land , or making a voyage by Sea , do want [ the refreshment of ] that . Then , I conferred with him about Abstinence , and he said unto me , Be couragious and confident my Son : For these twenty years compleat , I have not taken my fill either of bread , water , or sleep . For I have eaten my bread by weight ; I have drank my water by measure : and I have stollen c a little part of a sleep , by leaning my self against a wall . One of the Monks had the news of his Fathers death brought to him . His return to him that told him this , was , forbear speaking impiously ; for my Father is immortal . One of the Brethren was possessour of nothing else but the Book of the Gospels : when he had sould that Book , he gave [ the money he had for it , ] to feed the hungry , and uttered this saying worthy to be recorded , I have sould that Book which saieth , * Sell that thou hast and give to the poor . There is an Island about Alexandria , scituate at the Northern part of that City , beyond the Lake called Mareotis . Near that Island dwells a Monk d of Parembole , a most approved person amongst the Gnosticks , who has declared , that all things practised by the Monks , are done for five reasons , for the sake of God , of Nature , on the account of Custom , of Necessity , and of the work of the hands . It was the usual saying of the same person also , that by nature there was only one virtue , but that in respect of the faculties of the soul it was divided into several Species . For the light of the Sun , said he , is without any figure ; but it does usually receive its figure from the windows through which it enters . Another of the Monks was wont to say , I do therefore every way eschew pleasures , that I may * prevent the occasions of anger . For I know very well , that anger does always † militate for pleasures , and does disquiet my mind , and expell knowledge . One of the aged Monks said , that Charity knows not how to keep the ‖ Depositum of meat or money . This was another saying of the same person , I do not remember that I was ever twice deceived as to the same thing by the Devil . These passages are word for word recorded in Evagrius's Book , entitled The Practick . In that Book of his , to which he gave this Title , The Gnostick , he says thus : We have been informed from Gregorius the Just , that the Virtues and their Contemplations are four ; Prudence , Fortitude , Temperance , and Justice . And the business of Prudence , he said , was , to contemplate those Intelligent and holy powers * without any reasons . For his doctrine was , that these were manifested by Wisdom : [ the property ] of Fortitude [ as he affirmed , ] was , to persist in what was true , although a resistance were made , and † not to turn aside towards those things which are not . He made answer , that 't was the property of Temperance , to receive the Seed from the First [ and Great ] Husband●an , and to repell him who would * Sow over again . [ Lastly , he assigned this work ] to Justice , to give an account [ of things ] agreeable to the worth and dignity of every person ; [ which virtus ] does set forth some things obscurely ; it gives the knowledge of others by Riddles ; and it plainly manifests other some , for the benefit and advantage of the more unskilfull and simple hearers . That Pillar of truth Basilius the Cappadocian said , that that knowledge , which is accidentally procured from men , is improved by a continual meditation and exercise : but , that infused by the Grace of God [ is increased ] by Justice , * Patience , and Mercy . And that the former [ sort of knowledge , ] 't is possible , may be received by those who are lyable to disquietude and troubles of mind : but that they only are capable of the latter , who are free from all such disquietude and troubles ; who also , during the interim of their being at prayer , do contemplate that proper and peculiar light of their mind , which does illuminate them . Athanasius that holy Luminary of the Egyptians , says , that Moses is ordered † To place the Table on the North-side . The Gnosticks therefore may know , who it is that blows against them , and let them couragiously endure every temptation ; and with a chearfull mind nourish those that come unto them . c Serapion the Angel of the Church of the Thmüitae said , that the mind having drank a full draught of spiritual knowledge , is [ thereby ] perfectly cleansed : but , that the parts of the mind inflamed with anger , are cured by Love : and that wicked desires , which flow into [ the mind , ] are stopt by Abstinence . Exercise your self with a continual meditation upon the Discourses and Reasons which relate to Providence and the Judgment [ of God , ] ( says that great and skilfull Doctor Didymus ; ) and attempt to bear in mind the Subject of those Reasons and Discourses . For , almost all persons do err in these matters . And the Reasons and Discourses which concern a Judgment , you will find in the difference of Bodies , and * in all parts of the world . But the accounts and discourses which relate to a Providence , [ you will discern ] in those ways which lead us from vice and ignorance , to virtue and knowledge . Thus much we have taken out of Evagrius's Books and inserted here . There was also another admirable person amongst the Monks , by name Ammonius , who had so little of curiosity in him , that being at Rome with Athanasius , he was desirous of viewing none of those magnificent works in that City ; but saw only the Cathedral of Peter and Paul. This Ammonius , when he was to have been forced to take a Bishoprick , fled away , and cut off his own right ear , that by a * Mutilation of his body he might avoid being ordained a Bishop . Some time afterwards , Evagrius ( who was also to have been forc't to [ take ] a Bishoprick by Theophilus Bishop of Alexandria , and had made his escape , without making any mutilation upon his own body ; ) accidentally met Ammonius , and in a facetious manner said unto him , That he had done ill to cut off his own ear , and that upon that account he was culpable before God. To whom Ammonius made this return : But do not you think , Evagrius , that you shall be punished , because you have cut out your own tongue , and out of a love to your self , would not make use of that Grace which was bestowed upon you ? Moreover , at that time , there were in the Solitudes many other admirable and pious persons , the men ion of whom in this Work of ours would be too long and tedious . Besides , we must of necessity digress from the design we have proposed to our selves , should we give a particular account of the Lives of every one of these persons , and of the Miracles they performed by that eminent Sanctity wherewith they were endued . If any one be desirous of an accurate account of these men , and would know what actions they performed and did , what sayings they uttered conducive to the profit and advantage of the hearers , and how the wild-beasts were obedient to them : there is a particular Book , elaborated by Paladius the Monk , who was Evagrius's Scholar ; wherein all things appertaining to these persons , are with great accuracy discourst of at large . In which Book [ Palladius ] makes mention of women also , who followed a course of life like to the foresaid men . Further , Evagrius and Palladius flourished a little after the death of Valens [ Augustus . ] But we will now return to that place , whence we have digressed . CHAP. XXIV . Concerning those holy Monks who were exiled ; how God ( by the Miracles they performed ) attracted all persons to himself . WHen therefore the Emperour Valens had by his Edict given order , that as well the Orthodox , in Alexandria , as those in the other parts of Egypt , should be forcibly driven from their habitations ; depopulation and ruine forthwith defaced and overthrew all things : whilst some persons were drag'd before the seats of judicature ; others thrown into Prison ; and others tortured by other methods . For they inflicted various sorts of punishment upon persons that were great lovers of peace and quietness . After these things were done at Alexandria , in such a manner as Lucius thought good , and when Euzoïus was returned to Antioch , these [ two ] persons hastned immediately to the Solitudes of Egypt ; [ I mean ] the Commander in chief of the Milice , with a numerous company of Souldiers , and Lucius the Arian . For he himself was not at that time absent , but ( without shewing any compassion in the least towards the assembly of those holy men , ) perpetrated worse barbarities than the Souldiers themselves did . When they arrived at the place , they apprehended the men performing their usual exercises ; [ to wit , ] praying , curing diseases , and casting out devils . But these [ wretches , ] little regarding God's Miracles , would not permit so much as the usual and solemn prayers to be performed in the Oratories ; but drove the holy persons even out of those places . Nor did they acquiess in the doing hereof only , but proceeded on further , and a made use of weapons against them . These [ cruelties ] Rufinus says he was b present at and saw , and was a fellow-sufferer with these persons . Wherefore , the words of the Apostle were renewed against them . For , they were mocked , and * had triall of Scourgings , they were stript naked , were bound , were stoned , were slain with the Sword , [ they were ] persons that wandred about in the Solitudes , in Sheep-skins , and Goat-skins , being destitute , afflicted , tormented , of whom the world was not worthy , they wandred in Deserts , and in Mountaines , and in Dens , and Caves of the earth : † notwithstanding they received a Testimony both from their Faith , and from the Works and Cures , which the Grace of God performed by their hands . But ( as 't is probable , ) divine Providence permitted these persons to suffer these things , having provided some better thing , that by those miseries which they underwent , others might obtain salvation in God. And this was demonstrated by the Event . When therefore these admirable persons were superiour to all that force and violence used towards them , Lucius , quite out of heart ; advices the Commander of the Military Forces , to banish the Fathers of the Monks . These [ Fathers of the Monks ] were , the Egyptian Macarius , and he of Alexandria who bore the same name . These persons therefore were exiled into an Island , wherein there was no Christian Inhabitant . In that Island there was an [ Heathen ] Temple , and a Priest in it , whom all the Inhabitants worshipped like a God. But when these pious persons arrived in that Island , all the Daemons there were seized with a fear and trembling . At the same time also , this accident hapned . The Priests daughter , possest on a sudden by a Devil , fell into a rage and overturned all things . She was extreamly unruly , and could by no means be quieted : but cried out with a loud voice , and spake to those pious persons , saying , why are you come to cast us out from hence also ? These men therefore did in that place give another demonstration of that * power of theirs which they had received from the Grace of God. For they drove the Devil out of the Virgin , and [ having restored her ] to her right mind , delivered her to her Father ; whereby they induced both the Priest , and also all the Inhabitants of that Island , to [ embrace ] the Faith of the Christian Religion . Wherefore , c they cast away their Images immediately ; changed the Fabrick of their Temple into the form of a Church ; received Baptism , and with cheerfulness learned all the [ Doctrines ] of Christianity . Thus these admirable persons , persecuted upon account of the Homoöusian Faith , rendred themselves more approved , brought salvation to others , and made the Faith more firm and strong . CHAP. XXV . Concerning Didymus , a blind man. ABout the same times , God produced another person , by whose Testimony he thought fit the Faith should be corroborated and confirmed . For Didymus , a man admirable and eloquent , adorned with all sorts of Learning , flourished at that time . This person being very young , when he had but just learned to read ; fell into a distemper of his eyes ; wherewith he was sorely troubled , and lost his eye-sight . But God , instead of corporal eyes , gave him those of the mind . For what he could not be instructed in by seeing , he learnt by hearing . For being of an apt and ingenious disposition from his childhood , and endued with an excellent wit , he far surpassed even those [ a ripe-witted children ] who had the acutest sight . For he became Master of the Rules of Grammar with much ease , and arrived to the knowledge of those of Rhetorick with more celerity . Proceeding on from thence to Philosophy , with an admirable facility he learnt Logick , Arithmetick , and Musick ; and treasured up within his own mind the other Precepts of the Philosophers , in such a manner , that he could readily dispute against those , who had perfectly learnt those Arts by the benefit of their eyes . Moreover , he was so exactly well-skilled in the divine Oracles of the Old and New Testament , that he published many discourses upon them : he dictated Three Books concerning the Trinity ; and interpreted Origens Books Concerning Principles , setting forth b Comments thereupon , wherein he asserts that those Books were incomparably well written , and that their Cavils are frivolous , who accuse Origen , and make it their business to speak reproachfully of his Works : for they are not able , says he , to arrive at the knowledge of that Authours perspicacity and prudence . If any person therefore be desirous of knowing Didymus's great Learning , and the fervency of his mind , he may have an account thereof by a perusal of the Books elaborated by him . It 's reported , that Antonius [ the Monk ] discoursed with this Didymus , c long before the times of Valens , at such time as he left the desart , and came to Alexandria upon account of the Arians ; and that perceiving the Learning and knowledge of this person , he spake these words to him ; O Didymus ! Let not the loss of your bodily eyes trouble you . For you are deprived of such eyes , d as the Flies and Gnats can see with . But rejoyce , that you have those eyes , wherewith the Angels see , by which even God himself is discerned , and his Light comprehended . This was the saying of the pious Antonius to Didymus , long before these times [ we are treating of . ] But at that time , Didymus was look't upon to be the greatest Patron and Defender of the genuine Faith , who disputed against the Arians , unravelled their Sophistick Cavills , and confuted their adulterate and fraudulent discourses . CHAP. XXVI . Concerning Basilius of Caesarea , and Gregorius of Nazianzum . DIvine Providence set up Didymus indeed as an opponent to the Arians at Alexandria : but [ in order to their Confutation ] in other Cities , [ it made use of ] Basilius Caesariensis , and Gregorius Nazianzenus . Concerning whom I judge it now opportune to give a short account . The memory and same of these two persons , which is still preserved amongst all men , and the Learning contained in the Books written by them , might indeed be sufficient to set forth the praises and commendations of each of them . But , in regard they were persons in an eminent manner usefull to the Church at that time , and were preserved [ by God , ] as being the Incentives of the [ Orthodox ] Faith ; the Subject of our History does of necessity ingage us , in an especiall manner to make mention of these two men . Should any one therefore be desirous of comparing Basilius and Gregorius with one another , and of giving an account of the Life , Morals , and Virtues that were in them ; he would be in a great doubt which of them he should prefer before the other . For they were both equal to one another , whether you respect their [ pious and ] exact course of Life , or their Learning ; I mean as well their Grecian Literature , as their knowledge in the sacred Scriptures . For , when very young , they went to Athens , and were the hearers of Himerius and Prohaeresius , the two most eminent Sophistae of those times ; afterwards they frequented [ the School of ] Libanius at Antioch in Syria , and by their industry arrived at the highest accomplishments of * eloquence . And when they were judged worthy to be professours of eloquence , many persons perswaded them to enter upon the teaching and profession thereof . Others advised them to practise the Law , but they despised both these sorts of Life : and discontinuing their studies of eloquence , embraced a Monastick life . Having therefore had a taste of the precepts of Philosophy from him who at that time taught Philosophy at Antioch , not long after they procured Origen's Works , and from them got an insight into the interpretation of the sacred Scriptures . For the great fame of Origen did at that time fill the whole world . When they had with great studiousness exercised themselves in the perusal of those Books , they powerfully opposed the Assertours of Arianism . And although the Arians * cited Origen's Books , in confirmation ( as they supposed ) of their own opinion ; yet these two persons confuted them , and evidently demonstrated , that they understood not the meaning of Origen . Indeed , the Arians , and their then Abettor Eunomius , although they were at that time accounted persons of great eloquence , yet , as often as they engaged in a discourse with Gregorius and Basilius , 't was made evidently apparent that they were men altogether ignorant and unlearned . Basilius was first promoted to a † Diaconate by Meletius Bishop of Antioch ; after that , he was preferred to the b Bishoprick of his own Country , I mean Caesarea in Cappadocia , and undertook the care of the Churches . For being afraid , least the novelty of the Arian opinion should prey upon and devour the Provinces of Pontus , he went c with great hast into those parts . Where he constituted Monasteries , instructed the inhabitants in his own doctrines , and confirmed the minds of those that wavered . d Gregorius [ being constituted ] Bishop of Nazianzum a small City in Cappadocia , over which Church his own father had before presided , took the same course that Basilius did . For he also went up and down to the Cities , and corroborated those that were feeble and dispirited as to the faith . But more especially , he made frequent journeys to Constantinople , and confirmed the Orthodox in that City by his Preaching and Discourses . Upon which account , he was soon after constituted Bishop over the people at Constantinople , by the suffrage of many Bishops . When therefore what * both these persons did , came to the Emperour Valens's ears , he forthwith ordered e Basilius to be brought from Caesarea to Antioch . Immediately therefore he was conveyed thither , and by the Emperours order was set before the Tribunal of the Praefects : f when the Praefect put this question to him , why he would not embrace the Emperours Faith ; Basilius with a great deal of confidence found fault with the Emperours Religion , and commended the Homoöusian Faith. But when the Praefect threatned him with death , would to God ( said Basilius ) it might happen to me , to be delivered from the bonds of the body upon account of the truth ! Then , upon the Praefects admonishing him to inspect and consider the matter more seriously with himself , 't is reported that Basilius said , I am the same this day that I shall be to morrow : g I wish that you would not have changed your self . After this Basilius continued that day in custody . Not long after , it hapned , that Valens's son , a young child , whose name was h Galates , was seized with a sore distemper , in so much that his recovery was despaired of by the Physitians . The Empress Dominica , his mother , did positively affirm to the Emperour , that she had been sorely disquieted with fearfull and horrid visions in her dreams ; and that the child was visited with sickness , because of the Bishops injurious usage . The Emperour , taking these things into consideration , sends for Basilius . And to make tryal of him , expresses himself to him after this manner . If your Opinion be true , pray that my son may not dye . If you will believe , O Emperour ! ( replied Basilius , ) as I doe ; and if [ you will assent that ] the Church shall be united , the child shall live . When the Emperour would not consent to that , the will of God therefore be done ( said Basilius ) concerning the child . After Basilius had spoken these words , [ the Emperour ] ordered he should be dismist . But the child died not long after . Let thus much be compendiously said concerning these persons . Moreover , each of them wrote and published many , and those incomparable Books . Some of which Rufinus says were by * him translated into Latine . Basilius had two brothers , Petrus and Gregorius . Petrus imitated Basilius's monastick course of life : but Gregorius [ followed ] his eloquent way of teaching . He also finished that Book concerning the Six days-work , ( which Basilius had taken pains about , and left imperfect ) after his Brother's death . And recited a Funeral Oration in [ praise of ] Meletius Bishop of Antioch , at Constantinople . There are also several other Orations of his extant . CHAP. XXVII . Concerning Gregorius Thaumaturgus . BUt , in regard some are apt to mistake , because of the likeness of the name , and by reason of the Books which in their title are ascribed to Gregorius , you are to know , that there was another Gregorius of Pontus ; who had his original extract at Neocaesarea in Pontus , and was ancienter than these [ Gregorius's . ] For he was * Origen's Scholar . This Gregorius's fame is very great at Athens , at Berytus , over the whole a Pontick Dioecesis , and ( I had almost said ) over the whole world . For having left the Schools at Athens , he went to Berytus , and studied the Civill Law. Where being informed that Origen did interpret the sacred Scriptures at Caesarea , he went in great hast to that City . And having been an hearer of the Magnifick exposition of the sacred Scriptures , he bad far-well to [ his study of ] the Roman Laws , and in future became wholly addicted [ to Origen . ] By whom he was instructed in the true Philosophy , and after that , his Parents recalling him , he returned into his own country . Where first of all , whilst he was a Laïck , He did many miracles ; sometimes healing the diseased ; at others driving away devills by * Letters ; [ in fine , ] he brought over the professours of Gentilism [ to the faith , ] not only by his words , but much more by the works he did . He is mentioned also by Pamphilus the Martyr , in the Books he wrote b concerning Origen . Whereto is annexed c Gregorius's Oration , wherein he returned thanks to Origen at his departure from him . There were therefore , that I may speak briefly , [ many ] Gregorius's . The first is this ancient , Origens Scholar ; the second , Nazianzenus ; the third , Basilius's Brother . There was also another Gregorius at Alexandria , whom the Arians constituted Bishop [ of that City ] during the time of Athanasius's exile . Thus much concerning these persons . CHAP. XXVIII . Concerning Novatus , and those from him termed Novatians . And , that those Novatians who inhabited Phrygia , altered [ the time of celebrating ] the Festival of Easter , and kept it on the same day the Jews did . ABout this very time , the Novatians , who inhabited Phrygia , altered the day of celebrating the Feast of Easter . How this was done , I will declare ; having first of all told you , upon what account the accurate and exact Canon of their Church does at this present flourish in the Provinces of Phrygia and Paphlagonia . a Novatus , a Presbyter of the Roman Church , made a separation therefrom , in regard Cornelius the Bishop admitted those Believers to communion , who had sacrificed in that Persecution , which the Emperour Decius raised against the Churches . Becoming a Separatist therefore upon this account , and being elected to the Bishoprick [ of Rome ] by such Prelates as embraced the same sentiments with him , he wrote to the Churches every where , that they should not admit such persons as had sacrificed , to the [ sacred ] Mysteries : but should exhort them to repentance , and leave the pardoning of their offences to God , who is able , and has power to remit sins . The Inhabitants of every Province having received such Letters as these , gave their judgments of the things therein signified , according to their own * dispositions and humours . For whereas Novatus had given notice , that those were not to be vouchsafed the participation of the † Mysteries , who after Baptism had fallen into [ any ] deadly sin ; the promulgation of this Canon seemed severe and cruel to some : but others admitted of this Rule , as just and equitable , and [ of great use ] for the establishing a pious and more regular course of life . b In the interim that this great controversie was in debate , arrive the Letters of Cornelius Bishop [ of Rome , ] promising indulgence to those who had sinned after Baptism . Upon these two persons writing thus contrary to one another , and each of them confirming what he asserted by testimony of the sacred Scriptures ; c every inhabitant of the Provinces betook himself to that party , whereto he had before entertained a greater propensity and inclination . For , such persons as delighted in sin , laid hold of the Indulgence then granted , and in future abused it to all manner of impiety . [ Moreover , ] the people of Phrygia seem to be more sober , and persons of better Moralls , than other Nations . For 't is very rare that the Phrygians do swear . Indeed , the Scythians and Thracians are very ready to be overcome with anger and passion ; and those who inhabit that Region [ which lyes ] towards the rising Sun , are more addicted to the serving of their lusts . But the Paphlagonians and Phrygians are not prone to either of these vices . For , neither Cirque-Sports , nor Theatrical-Shews , are at this present * esteemed amongst them . On which account , as well these persons , as others who embrace the same Sentiments with them , in my judgment seem to have given their assent to what was then written from Novatus . For , amongst them whoring is reputed a most enormous wickedness . 'T is apparently known , that the Phrygians and Paphlagonians do live more modestly and temperately , than any other Sect of men what ever . I am of opinion , that it was the very same reason likewise [ which prevailed ] with those that inhabit the Western parts ; who also have followed Novatus's opinion . But , Novatus ( although he was a Separatist upon account of an accurate and more strict course of life , yet ) made no alteration in [ the celebration of ] the Feast of Easter . For he always celebrated that Festival , after the same manner that those in the Western parts did . Now , the Inhabitants of those parts do always keep that Feast after the Aequinox , agreeable to an usage very anciently delivered to them , even from the time that they first embraced Christianity . [ Further , ] this * person suffered d Martyrdom afterwards , [ to wit ] in the Reign of the Em-Emperour Valerian , who raised a Persecution against the Christians . But those in Phrygia who from his name are called Novatians , e having an aversion even for that communion they were permitted [ to hold with the rest of the Catholicks in the celebrating ] of this [ Festival . ] about this time changed the Feast of Easter also . For , some few ( and those in no wise eminent ) Bishops of the Novatians in Phrygia , having convened a Synod in the Village Pazum , ( at which place are the * heads of the River Sangarius , ) promulged a Canon , that it should be observed [ yearly on what day ] the Jews celebrated their Feast of unleavened bread , and that together with them the Feast of Easter should be kept . These things were told me by a certain f old man , who said that he was the son of a Presbyter , and was together with his Father present at the foresaid Synod . At which Synod , neither Agelius Bishop of the Novatians at Constantinople , was present , nor yet Maximus of Nicaea ; neither were the Bishops of Nicomedia , or Cotuaeum at it : although these persons were the chief Regulatours of the Novatian Religion . These things were after this manner transacted at that time . But , not long after , the Church of the Novatians was divided into two parties upon account of this Synod , as we will declare in due place . We must now pass from hence , to [ a relation of ] what hapned at this very time in the Western parts . CHAP. XXIX . Concerning Damasus Bishop of Rome , and Ursinus . How , a Disturbance and Sedition hapning in Rome upon their account , there followed a great slaughter of men . WHilst the Emperour Valentinianus lived in peace and tranquillity , and was vexatious towards no Sect ; Damasus succeeded Liberius in the Government of the Bishoprick of Rome . a Under whom the Church of Rome hapned to be disturbed , upon this account . One Ursinus , a Deacon of the same Church had been a competitor , when the Election of a Bishop was made . But , in regard Damasus was preferred [ before him , ] Ursinus , unable to bear the being frustrated of his expectation , made it his business to b hold assemblies that were Schismatical and separate from the Church ; and perswades certain mean Bishops to ordain him [ clandestinely ] in a secret place . And he is ordained , not in a Church , but in an obscure place , in that called c Sicinius's Pallace . Upon the doing hereof , a dissention was raised amongst the populace . They disagreed amongst themselves , not upon account of the Faith , or [ any ] Heresie , but about this only , [ to wit ] who ought to be put in possession of the Episcopal Chair . Hereupon there hapned [ frequent ] conflicts of the multitudes ; in so much that many were killed , on account of that variance . For which reason , many persons as well Laïcks , as Ecclesiasticks , were punished by d Maximinus the then Praefect [ of the City ; ] and so both Ursinus at that time ceased from [ prosecuting ] his attempt , and also those who had a mind to be his followers , were quieted . CHAP. XXX . How ( after the death of Auxentius Bishop of Millain , ) a Sedition hapning on account of the Election of a Prelate to succeed in that Sea ; Ambrosius , President of the Province , going with a Military Force to appease the tumult , was by a general suffrage ( the Emperour Valen●inianus having given his consent also ) preferred before all persons , and Elected ▪ Bishop of that Church . ABout the same time , there hapned another thing worthy to be recorded , which came to pass at Millain . For , a Auxentius Bishop of that Church being dead , who had been ordained by the Arians , the Inhabitants of Millain were again disturbed about the Election of a Bishop : and there was a great contention amongst them , some making it their business to elect one person , others another . When a Sedition was raised about this matter , the Governour of that Province ( a person vested with a Consular dignity , whose name was Ambrosius , ) fearing least some absurdity might happen in the City , [ caused ] by that tumult , ran into the Church , in order to his appeasing of the uproar . After that the people upon his coming thither were quieted , and that he had represt the irrational fury of the multitude by a long and very usefull exhortatory Oration ; there hapned on a suddain an unanimous agreement amongst all persons ; who cried out , that Ambrosius deserved the Bishoprick , and all made it their request , that he might be ordained . For , by that means only [ 't was said ] the people would be united , and embrace a concordant opinion concerning the Faith. In regard therefore , this unanimous consent of the people seemed to the Bishops that were present , to proceed from some divine [ order and appointment , ] without delay they laid hold of Ambrosius : and having baptized him , ( for he was then but a Catechumen , ) they forthwith went about the promoting of him to the dignity of that Bishoprick . But , because Ambrosius ( though he received Baptism with much willingness , yet ) refused the Episcopal dignity with all imaginable earnestness ; [ the Bishops ] acquaint the Emperour Valentinianus with what hapned . The Emperour , admiring the unanimous consent of the people , and acknowledging what had come to pass , to be the work of God , declared to the Bishops , that they ought to obey God , who had commanded he should be ordained : for that he was elected by the suffrage of God , rather than of men . Ambrosius being after this manner constituted [ Bishop , ] the Inhabitants of Millaine , who had been at variance before , were by his means reduced at that time to unity and concord . CHAP. XXXI . Concerning Valentinianus's death . BUt after this , when the Sarmatae made incursions into the Roman Territories , the Emperour undertook an expedition against them , at the head of a vast Army . The Barbarians , informed of these great preparations for a War , and being sensible of their own inability to make a resistance , sent an Embassy to the Emperour , and requested that they might obtain a Peace upon certain conditions . When the Embassadours were introduced into the Emperours presence , and appeared to him to be * vile and despicable fellows , he asked , whether all-the Sarmatae were such sort of persons . The Embassadours made answer , that the noblest personages of † their whole Nation were come to him ; whereupon Valentinianus was highly incensed , and crying out with a very loud voice , said ; that he was very unfortunate to have the Roman Empire devolve upon him , when such a Nation of Barbarians , so vile and contemptible , was not satisfied to continue in safety within its own limits ; but would take up Arms , ‖ depopulate the Roman Territories , and audaciously break out into a War. And he tore himself in such a manner by his crying out , that all his Veines were opened , and every one of his Arteries broken . [ A vast quantity of ] bloud gushing out after this manner , he died in the Castle called Bergition , after Gratianus's third Consulate [ which he bore ] with Equitius , about the seventeenth of the month November ; when he had lived fifty four years , and reigned thirteen . Valentinianus therefore having ended his life , the Milice in Italy , on the sixth day after his death , proclaimed his Son ( who had the same name with his Father , ) Valentinianus ( a very young child , ) Emperour , in a Acincum a City of Italy . The Emperours , informed hereof , were displeased , not because Valentinianus Junior ( who was brother to the * one Emperour , and the † others Nephew ) was made Emperour : but in regard he had been proclaimed without either of their being acquainted with it , whom they themselves were about to proclaim . Notwithstanding , both of them gave their consent to his being made Emperour . After this manner was Valentinianus Junior seated on his own Fathers Throne . Further , you must know , that this Valentinianus was begotten by Valentinianus Senior , of Justina , which woman * he married whilest Severa his former wife was living , on this occasion . Justus , Father to Justina , ( who heretofore , to wit , in Constantius's Reign , had been Governour of the Province Picenum ; ) had a Dream , wherein ( to his own thinking ) he saw himself delivered of the Imperial purple [ which he brought forth ] out of his right side , this Dream being divulged , at length came to Constantius's hearing also . He guessing at the meaning of the Dream , to wit , that an Emperour should * descend from Justus , sent one who dispatcht him . His daughter Justina , bereaved of her Father , for a considerable while continued a Virgin. Some time after , she became known to Severa , wife to the Emperour Valentinianus , and was continually conversant with the Empress . And after a firm familiarity was contracted between them , she bathed her self also together with her . When therefore Severa had seen Justina washing her self , she was † wonderfully taken with the Virgins beauteous composure of body , and discoursed concerning her in the Emperours presence ; [ saying ] that that Virgin , Justus's daughter , was endowed with so admirable a compleatness of body , that she her self , although a woman , was notwithstanding inamoured with her delicate shape . The Emperour treasured up his Wives discourse in his mind , and consulted about his marriage of Justina ; yet so as not to divorce Severa , of whom he had begotten Gratianus , and had created him Augustus but a little before . He therefore dictated a b Law , and made it publick throughout every City , that any one that would , might have two Lawfull wives . This Law was promulged . And he married Justina , by whom he had Valentinianus Junior , and three daughters , Justa , Grata , and Galla. The two former of which persisted in their resolution of continuing Virgins : but Galla was afterwards married to the Emperour * Theodosius the Great , of whom he begat a daughter , by name Placidia . For he had Arcadius and Honorius by c Flaccilla his former wife . But we shall speak in particular concerning Theodosius , and his sons , in due place . CHAP. XXXII . Concerning the Philosopher Themistius . And , that Valens , appeased by the Oration he spake to him , did in some measure mitigate his Persecution against the Christians . VAlens , making his Residence at Antioch , continued in the interim undisturbed by forreign Wars . For the Barbarians did on every side contain themselves within their own Territories . But he * Persecuted those who embraced the Homoöusian opinion , in a most grievous manner , and every day invented greater and more acute punishments [ to be inflicted ] on them . Till such time as the Philosopher Themistius reduced his great cruelty to something of a moderation , by that a Speech he spake to him ; wherein the Philosopher advertizes the Emperour , that he ought not to admire at the disagreement of Opinions amongst the Christians . For , that the discrepancy of sentiments amongst them was small , if compared with the multitude and confusion of Opinions amongst the Grecians . For they entertained above three hundred Opinions . [ Further , ] that as touching Opinion there would of necessity arise a wonderfull dissent [ from the variety thereof . ] And yet , that God is delighted with this difference of Opinion [ concerning himself , ] to the end that all persons may more highly revere his Majesty , even upon this very account , because 't is not obvious and easie to have a knowledge of him . The Philosopher having spoken these and such like words as these to the Emperour , he became more mild in future . Notwithstanding , his rage was not hereby perfectly and entirely appeased ; but , instead of death , he imposed Exile as a punishment , upon Ecclesiastick persons ; till at length , this fury of his also was represt by this accident . CHAP. XXXIII . How the Goths , under the Reign of Valens , embraced Christianity . THose Barbarians who dwell beyond the Danube , having kindled a Civil War amongst themselves , were divided into two parties : the one of which was headed by Fritigernes , the other by Athanarichus . When 't was apparent that Athanarichus's party was the stronger , Fritigernes flies to the Romans , and implored their assistance against his Adversary . This is made known to the Emperour Valens : and he orders those Souldiers , who were engarrisoned all over Thracia for the defence of that Country , to assist the Barbarians being at War against the Barbarians . And they obtain a Victory over Athanarichus beyond the Danube , having * routed his Forces . This was the reason , that many of the Barbarians became Christians . For , Fritigernes , that he might express his thankfulness to the Emperour for the kindness he had done him , embraced the Emperours Religion , and perswaded those under his command to the same . Wherefore , many of the Goths are even till this present addicted to Arianisme , having at that time become Adherents to that Heresie upon the Emperours account . At the same time also , Ulfila Bishop of the Goths , invented Gothick Letters , and having translated the sacred Scriptures into the Gothick Language , undertook the instruction of the Barbarians in the divine Oracles . But , in regard Ulfila instructed not only those Barbarians under Fritigernes , but them also who pay'd obedience to Athanarichus , in the Christian Religion ; Athanarichus , * as if violence were offered to the Religion of his Ancestours , inflicted punishments on many of those who profest Christianity : in so much that at that time [ several ] Arianizing Barbarians were Martyrs . Indeed , Arius , unable to refute the Opinion of Sabellius the Lybian , fell from the true Faith , and asserted a the Son of God to be a new God. But the Barbarians , embracing Christianity with a simplicity of mind , despised this present life in respect of the faith of Christ. Thus far concerning those [ Goths ] who came over to the Christian Religion . CHAP. XXXIV . That the Goths vanquished by other Barbarians , fled into the Territories of the Romans , and were received by the Emperour . Which [ reception of theirs ] was the occasion , both of the destruction of the Roman Empire , and also of the Emperours own overthrow . BUt , not long after , the Barbarians having entred into a league of friendship with one another , were again vanquished by other Barbarians , their neighbours , called the Hunni ; and being driven out of their own Country , they flie into the Roman Territories , promising they would serve the Roman Emperour , and do what ever he should command them . This came to Valens's knowledge ; who foreseeing nothing , gave order that the Suppliants should have a kind and mercifull reception , shewing himself in this one instance only , mild and compassionate . He assigns therefore to them [ for their habitation ] the parts of Thracia ; judging himself to be in a most especial manner fortunate upon this account . For , it was his sentiment , that he should in future be in possession of a ready and well furnished Army against his Enemies : and he hoped , that the Barbarians would be a more terrible Gaurd [ to the limits of his Empire ] than the Romans . Upon this account , he in future neglected the increasing and filling up of the Roman Milice . He despised those old Souldiers , who in former Wars had fought against his Enemies with much courage and gallantry : and he a put a money-value upon that Militia , which the Inhabitants of Provinces were wont Village by Village to contribute and furnish out , ordering his Tribute Collectours to demand eighty * Crowns instead of each Souldier , although he had not before in the least lightened or abated their Impositions . This was the original cause of the Roman Empire's being very unfortunate for some small time . CHAP. XXXV . That the Emperour , by reason of his care and sollicitude about a War with the Goths , remitted something of his Persecution against the Christians . FOr , the Barbarians having been put into possession of Thracia , and quietly enjoying that Roman Province , could not [ with moderation ] bear their fortunate success : but enter upon a War against those who had been their Benefactours , and subverted all places throughout Thracia and the adjoyning Countries . These things falling out after this manner , came to Valens's hearing , and made him desist from banishing those that embraced the Homoöusian Opinion . For , being troubled at this news , he left Antioch forthwith , and came to Constantinople . Upon the same account also , the War [ he had waged ] against the Christians in that City , was finished . Moreover , at the same time Euzoïus , Bishop of the Arian faction at Antioch , departed this life , in the fifth Consulate of Valens , and in Valentinianus Juniors's first . And Dorotheus is constituted [ Bishop ] in his place . CHAP. XXXVI . That the Saracens also at that time embraced the Faith of Christ , ( a woman , by name Mavia , being their Queen , ) and took one Moses , a pious and faithfull person that led a Monastick life , to be their Bishop . AFter the Emperours departure from Antioch , the Saracens , who before had been their Allies , revolted from the Romans at that time ; they were led by one Mavia a woman , [ the King ] her Husband being then dead . All places therefore a towards the East , were at that time destroyed by the Saracens . But an Act of Divine providence repress't their fury by this means . A person whose name was Moses , by extract a Saracen , leading a Monastick life in the Solitudes , became exceedingly eminent for his piety , Faith , and Miracles . Mavia , Queen of the Saracens , requested she might have this person to be Bishop over her Nation , [ promising ] upon this condition to put an end to the War. The Roman Commanders hearing this , supposed it would be gratefull , if a Peace were made upon these terms : and forthwith gave order for the performance hereof with all possible celerity . Moses therefore was seized , and brought from the Solitudes to Alexandria , b in order to his being initiated into the Sacerdotal Function . But in regard he was brought before Lucius , who at that time was in possession of the Churches there , he refused Ordination , and exprest himself after this manner to Lucius . Indeed , I account my self unworthy of the Sacerdotal Function ; But if this thing be advantagious to the affairs of the publick , Lucius shall not * Ordain me , for his right hand has been filled with bloud . When Lucius told him , that he ought not to give reproachfull language , but should rather learn the points of Religion from him ; Moses replied ; an account of the points [ of Religion ] is not now required . For the villanous actions you have committed against the Brethren , do sufficiently demonstrate , how Christian-like sentiments you have : For a Christian strikes not , reviles not , does not fight : for a Servant of the Lord ought not to fight . But your facts do loudly cry out , by those who have been exiled , who have been cast to the wild beasts , and who have been committed to the flames . [ Moreover , ] things seen by the eyes contain a greater and more convincing demonstration , than what is received by hearing . When Moses had said these and such like words as these , his friends carried him to the mountain , that he might receive Ordination from those [ Bishops ] who lived in Exile there . Moses therefore having been after this manner consecrated at that time , the Saracen War had an end put to it ; and for the future Mavia continued so strict an * Alliance with the Romans , that she betrothed her daughter to Victor the Roman Lieutenant General . Thus much concerning the Saracens . CHAP. XXXVII . That after Valens's departure from Antioch the Orthodox in the East ( more especially those at Alexandria ) took courage ; and having ejected Lucius , restored the Churches again to Peter , [ who was returned ] fortified with the Letters of Damasus Bishop of Rome . AT the same time that the Emperour Valens left Antioch , those persons in all places who had been persecuted , were mightily encouraged , especially the Alexandrians ; a Peter at that time returning from Rome with the Letters of Damasus the Roman Bishop , whereby the Homoöusian Faith and Peters Ordination were confirmed . The populace therefore resuming courage , turn out Lucius , and substitute Peter in his place . Lucius went immediately on board a ship , and sailed to Constantinople . But Peter , having lived but a little while after this , dyed , and left Timotheus his brother to succeed him in his See. CHAP. XXXVIII . That the Emperour arriving at the City Constantinople , and being reproach't by the people upon account of the Goths , marches out of the City against the Barbarians . And coming to an ingagement with them near Adrianople , a City of Macedonia , is slain by them ; after he had lived fifty years , and Reigned sixteen . [ MOreover , ] the Emperour Valens coming into Constantinople about the thirtieth of May , in his own sixth and in Valentinianus Junior's second Consulate , finds the people in a very sad and dejected condition . For the Barbarians , who had already overrun and ruined Thracia , did now plunder and destroy the very Suburbs of Constantinople ; there being then no Forces ready that were fit to make a resistance against them . But when the Barbarians attempted to make nearer approaches , even to the very City walls , the Citizens were grievously troubled thereat ; and murmured against the Emperour , as if he himself had brought the Enemy thither , and because he did not forthwith march out against them , but deferred the War against the Barbarians . Moreover , when the Cirque Sports were exhibited , all with one consent exclaimed against the Emperour , because he was negligent of the publick affairs . They cried out therefore with a great deal of earnestness , Give us Arms , and we our selves will fight . The Emperour was highly incensed at the hearing of these Exclamations against himself : and about the eleventh of June a marches out of the City , threatning that if he returned , he would punish the Constantinopolitans , both for the reproaches they then cast upon him , and also because they had heretofore been Abettours of Procopius's Tyranny . Having therefore said , that he would totally demolish the City , and * Plough it up , he march't out against the Barbarians . Whom he drove a great way from the City ; and pursued them as far as Adrianople a City of Thracia , situate in the Frontiers of Macedonia . Ingaging the Barbarians at that place , he ended his life on the ninth of August , in the now mentioned Consulate . This was the fourth year of the b two hundreth eighty ninth Olympiad . 'T is reported by some , that he was destroyed by fire , after he had taken refuge in a certain Village , which the Barbarians assaulted and burnt . But others affirm , that having changed his Imperial habit , he ran into the midst of the main body of Foot : and when the Horse attempted a defection , and refused fighting ; the Roman Foot were surrounded [ by the Barbarians , ] and wholly cut off in the ingagement : amongst whom ( 't is said ) the Emperour lay , but was not known , his Imperial habit ( whereby it might have been manifested which was he , ) being not upon him . He died after the fiftieth year of his age , having Governed the Empire thirteen years with his Brother , and Reigned three years after him . This Book containes [ an account of affairs during ] the space of sixteen years . THE FIFTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . The PREFACE . BEfore we begin the History of our Fifth Book , we make a request to those who shall read this Work of ours , that they would not blame us , because , designing to Write an Ecclesiastick History , we intermix therewith the Wars also which have at several times hapned , so far as we could procure a true Relation thereof . For we do this upon several accounts . First , to bring [ the Readers ] to a knowledge of what has been Transacted . Secondly , that our Readers may not be cloy'd , a by being continually detained with [ a perusal of ] the contentious disagreements of Bishops , and with the designes they framed against one another . But most especially , that it might be made apparent , that when the Affairs of the State were disturbed , those of the Church also ( by a certain sympathy as it were , ) became distempered and disordered . For , let any man make an observation , and he will find , that the mischiefs of the State , and troubles of the Church , have gathered strength and spread together . For , he will perceive , that they have either had their rise at one and the same time , or else have immediately followed one another . And sometimes [ the calamities ] of the Church lead the way ; then follow the [ commotions of the ] State : at others , on the contrary . So that , I cannot perswade my self , that the interchangeable course [ of these things ] does proceed from any fortuitous accident , but that they take their beginnings from our iniquities : and that calamities are sent for the chastizement thereof . For , according to the Apostle , † Some mens sins are open before hand , going before to judgment : and some [ men ] they follow after . Upon this account therefore , we have interwoven some affairs transacted in the State , with our Ecclesiastick History . What was done in the Wars during the Reign of Constantine , because 't is so long ago , we could not find an account of . But we make a cursory mention of the Actions done since , according to the relation thereof , which we have received from persons yet living . We do , without intermitting any one of them , include the Emperours in this our History , because from such time as they began to embrace the Christian Religion , the affairs of the Church have depended upon them ; and the greatest Synods have been , and at this present are * convened by their determination and appointment . Moreover , we have made mention of the Arian Heresie , because it has disquieted the Churches . Let this be sufficient to have been said by way of Preface . We will now begin our History . CHAP. I. How ( after the death of Valens , ) when the Goths laid Siege to Constantinople , the Citizens sallied out of the City against them , having those Saracens who were under Mavia's Command , to be their Auxiliaries . AFter the Emperour Valens had ended his life by an unknown sort of death , the Barbarians made their approaches again to the very walls of Constantinople , and ruined the Suburbs on every side of it . The Citizens , sorely vexed thereat , on their own accord sallied out against the Barbarians , every one taking what came next to hand for Arms. * Dominica , the Emperours Wife , gave every one that went out upon this piece of service , such pay out of the Imperial Treasury , as was usually allowed to Souldiers . Some few Saracens , their Confederates , assisted them ; being sent from Mavia , whom we have mentioned before . When the Citizens had after this manner made a resistance against them at that time , the Barbarians retreated farther off from the City . CHAP. II. That the Emperour Gratianus , having recalled the Orthodox Bishops from their Exile , drove the Hereticks out of the Churches , and took Theodosius to be his Colleague in the Empire . GRratianus being together with Valentinianus Junior in possession of the Empire , and detesting his Unkle Valen's cruelty towards the Christians , recalled those who had been Exiled by him . Moreover , he made a a Law , that persons of all Sects might , without any distinction , securely meet together in their Oratories : only the Eunomians , Photinians , and Manichaeans , were extruded out of the Churches . Being also sensible of the languishing condition of the Roman Empire , and of the growth of the Barbarians ; and [ perceiving also ] that the State was in want of a valiant and couragious man ; he chuses Theodosius ( a person descended of a noble family in Spain , who had performed many a brave piece of service in the Wars , and upon that account had by all men been long since judged worthy of the Empire , even before Gratianus's Election of him , ) to be his Colleague in the Empire . Having therefore proclaimed him Emperour in Sirmium , a City of Illyricum , in the Consulate of Ausonius and Olybrius , on the sixteenth of January he divides with him the care of managing the War against the Barbarians . CHAP. III. What Bishops were in possession of the Presidency over the greater Churches at that time . AT this time Damasus Presided over the Church at Rome , who had succeeded Liberius . Cyrillus was as yet in possession of the Church at Jerusalem . The Antiochian Church ( as I have said , ) was divided into three parts . For Dorotheus the Arian , successour to Euzoius , was possest of the Churches . Of the rest one part paid obedience to Paulinus , the other to Melitius , who was recalled from Banishment . Lucius , although * living in Exile , Presided over the Arians at Alexandria : the professours of the Homoöusian opinion in that City were headed by Timotheus , successour to Peter . Demophilus was in possession of the Churches at Constantinople , who succeeded Eudoxius in the Presidency over the Arian Faction . Those that abominated communion with him , celebrated their assemblies apart by themselves . CHAP. IV. How the Macedoniani , who had sent an Embassy to Damasus [ Bishop ] of Rome in defence of the Homoöusian Creed , returned again to their old Heresie . THe Macedoniani , after their Embassy sent to Liberius , for some time held a perfect and entire communion with the Churches throughout every City ; intermixing themselves with those , who from the beginning had embraced that Draught of the Creed [ publish 't ] at Nicaea , But when the Emperour Gratianus's Law [ was promulged , which ] allowed a Liberty to [ several ] Sects , they made it their business * to hold separate assemblies again . Being met together at Antioch in Syria , they determined again , that the term Homoöusios was to be abominated , and that a communion was not in any wise to be held with those who embraced the Nicene Creed . ●ut † they proceeded not in their attempt . For many of their own party , finding fault with their [ inconstancy , ] because sometimes they Decreed one thing , at others another , left them , and in future became firm Adherents to those that embraced the Homoöusian Creed . CHAP. V. Concerning what hapned at that time at Antioch , upon Paulinus's , and Melitius's account . MOreover , at the same time arose a great difference at Antioch in Syria , upon Meletius's account . We have told you * already , that Paulinus Bishop of Antioch , by reason of his eminent piety , was not banished : and that Melitius , after he had been restored by † Julianus , was again banished by * Valens , and at length recalled in ‖ Gratianus's Reign . At his return to Antioch , he found Paulinus very much decayed by reason of his great age . Immediately therefore all those who were Meletius's favourers , used their utmost endeavours to make Melitius Paulinus's * Coadjutor . But , upon Paulinus's saying , that it was contrary to the Canons , to admit of a Coadjutor who had been Ordained by the Arians ; the people make use of force , and cause him to be Consecrated in one of the Churches without the City . Hereupon a great difference arose ; But afterwards the people came to an agreement upon these terms . Having assembled † those persons that were reputed fit to be entrusted with the Bishoprick , they find them to be in all six ; of which number Flavianus was one . They bound these men by an Oath , that none of them should make an interest for the Bishoprick , after the death of one of the * Prelates ; but that they should permit the Surviver to continue possest of the See of the person deceased . Having given them an Oath after this manner , the people came to an agreement , nor was there any further dissention amongst them . But , the † Luciferiani made a separation from the rest , for this reason , because Melitius , who had been Ordained by the Arians , was admitted to the Bishoprick . Whilst affairs at Antioch were in this posture , a very urgent occasion oblieged Melitius to take a journey to Constantinople . CHAP. VI. That Gregorius of Nazianzum was by a general suffrage of the Orthodox constituted Bishop of the Constantinopolitan Church ; at which time the Emperour Theodosius ( after his Victory over the Barbarians , ) fell sick at Thessalonica , and was Baptized by Ascholius the Bishop . AT which time , Gregorius was translated from the Bishoprick of Nazianzum to that of Constantinople , by the common suffrage of many Prelates . And this was done in such a manner [ as I have declared . ] About the same time the Emperours , Gratianus and Theodosius , got each of them a Victory over the Barbarians . Gratianus * returned immediately into the Gallia's , because the Alamanni overran those Provinces . But Theodosius , after [ he had erected ] his Trophies , hastned to Constantinople , and arrives at Thessalonica . There he fell sick , and earnestly desired that he might be vouchsafed Christian Baptism : for by his progenitours he had been bred up in the Christian Religion , and was a professour of the Homoöusian Faith. Being desirous with all possible speed to be baptized , because his distemper increased , and having [ for that reason ] sent for the Bishop of Thessalonica , he first enquired of him , what Faith he profest . And when the Bishop had made answer , that the opinion of the Arians had not invaded the Provinces of Illyricum , and that the novelty which Arius had given birth too , was not so prevalent as to prey upon the Churches in those Countries ; but that they continued to preserve that Faith immoveable and unshaken , which from the beginning was delivered by the Apostles , and had been confirmed in the Nicene Synod ; [ upon this answer ] the Emperour was most willingly baptized by Ascholius the Bishop . Not many days after [ Theodosius ] recovered of his distemper , and came to Constantinople about the twenty fourth of November , in Gratianus's fifth and his own first Consulate . CHAP. VII . That when Gregorius was come to Constantinople , and some Bishops murmured at his Translation ; he refused the presidency over the Church . And , the Emperour orders Demophilus the Arian Bishop , either to give his assent to the Homoöusian Faith , or else to go out of the City ; which latter he chose rather to do . AT that time Gregorius of Nazianzum , being a translated [ to Constantinople , ] celebrated his assemblies within the City , in a small Oratory . Whereto the Emperours afterwards joyned a stately Church , and named it b Anastasia . But Gregorius ( a person for eloquence and piety far more eminent than all men of his own time , ) perceiving that some murmured [ at his translation , ] because he was a stranger ; after he had exprest his joy for the Emperours arrival , refused to make any longer stay at Constantinople . The Emperour finding the Church in this posture , was very sollicitous , how he might make Peace , procure an Union , and enlarge the Churches . Immediately therefore he opens his mind to Demophilus , who presided over the Arian Sect , [ and makes a proposal to him ] whether he would give his assent to the [ Creed published at the ] Nicene Synod , unite the people , and embrace Peace . Upon Demophilus's refusing to comply with his proposition ; If then ( said the Emperour ) you eschew Peace and Concord , We order you to quit the Churches . When Demophilus had heard these words , and considered with himself how difficult it was to make a resistance against those in authority and power ; he called the multitude together in the Church , and standing up in the midst of them , spake these words on his own account to his followers . Brethren , 't is written ( said he ) in the * Gospel ; if they shall Persecute you in this City , flee ye into another . In regard therefore the Emperour c excludes us from the Churches , take notice , that to morrow we will have our Meetings without the City . Having said these words , he went out : not so , as if he apprehended the true meaning contained in this Evangelick Oracle , [ the import whereof is , ] that such as flee out of the converse of this world , should seek the Jerusalem which is above . But be [ following another sense of these words , went ] out of the City-gates , where for the future he had his Meetings . Together with him went out Lucius of Alexandria , who having been ejected , as I said * before , made his escape to Constantinople , in which City he lived . After this manner therefore the Arians ( who for the space of fourty years had been in possession of the Churches , ) declining the agreement they were invited to by the Emperour Theodosius , departed out of the City , in Gratianus's fifth and Theodosius Augustus's first Consulate , on the twenty sixth of November . And the professours of the Homoöusian Faith , succeeding in their places , recovered possession of the Churches . CHAP. VIII . Concerning the hundred and fifty Bishops convened at Constantinople , and concerning the determinations made by them , after they had Ordained Nectarius in that City . [ AFter this ] the Emperour without any delay , summons a Synod of Bishops [ who embraced ] his own Faith ; that by them the Nicene Faith might be confirmed , and a Bishop of Constantinople ordained . And because he had some hopes of being able to unite the Macedoniani to [ a profession of ] his own Faith ; he summoned the Prelates of that Heresie also . There met therefore of [ the Embracers of ] the Homoöusian Faith , Timotheus from Alexandria ; from Jerusalem Cyrillus , who having made a Retractation , at that time assented to the Homoöusian Creed : Melitius was come thither from Antioch before , having been sent for to that City on the account of Gregorius's Ordination : also a Ascholius from Thessalonica , and many others . They were in all an hundred and fifty . The principal persons of the Macedonian party , were Eleusius of Cyzicum , and Marcianus [ Bishop ] of Lampsacus . [ Of this Sect ] there were thirty six [ Bishops , ] most of whom came from the Cities about the Hellespont . They met therefore in the Consulate of Eucharius and Evagrius , in the month of May. The Emperour , and the Bishops that embraced his Creed , did their utmost , to bring Eleusius and his followers over to their own side ; putting them in remembrance of the a Embassy , which they had sent by Eustathius to Liberius heretofore Bishop of Rome : and b that not long since they themselves had entred into a promiscuous communion [ with the Orthodox , ] on their own accord : And that they , having once acknowledged and profest an agreement in the [ points of ] Faith , did not do what was right and honest , now to attempt a subversion of what had been well and wisely determined by themselves . But the Macedoniani , little regarding either admonitions , or reproofs , chose rather to profess the Arian opinion , than to give their assent to the Homoöusian Creed . Having made this answer , they departed from Constantinople ; and wrote to their followers in every City , ordering them in no wise to give their consent to the Creed of the Nicene Synod . But the [ Prelates ] of the † other party staied [ at Constantinople , ] and entred into a Consult about the ordination of a Bishop . For Gregorius , as we have told you a little before , refused the Bishoprick , and prepared for his departure to Nazianzum . There was a person by name Nectarius , [ a descendant ] of a Senatorian family , a sweet tempered man , admirable for his whole course of life , c although he bore the Praetors Office. This person the people seized upon , elected him Bishop , and he was Ordained by the hundred and fifty Prelates then present . Moreover , at the same time [ the said Prelates ] promulged a sanction , that the Bishop of Constantinople should have the d priviledges of honour after the Bishop of Rome , because that City was New-Rome . They did again confirm the Nicene Creed ; and constituted e Patriarchs , having made a f division of the Provinces ; that so g those Bishops [ who make their abode ] without the bounds of their own Dioecesis , should not invade the Churches without their limits . For this had been promiscuously done before , by reason of the persecutions . And to Nectarius was allotted the * Great City and Thracia ▪ Helladius successour to Basilius in the Bishoprick of Caesarea in Cappadocia ; Gregorius [ Bishop ] of Nyssa a City also in Cappadocia , ( who was Basilius's brother ; and Otreïus [ Bishop ] of Meletina in Armenia , had the h Patriarchate of the Pontick Dioecesis for their allotment . To Amphilochius of Iconium , and Optimus [ Bishop ] of Antioch in Pisidia , was assigned the Asian [ Dioecesis . ] To Timotheus [ Bishop ] of Alexandria was given [ the superintendency over the Churches ] throughout Egypt . The administration of the Churches throughout the East was committed to the Bishops of that Region , [ to wit ] to Pelagius of Laodicea , and Diodorus of Tarsus ; but to the Antiochian Church were reserved the priviledges [ of Honour , ] which were given to Meletius then present . They likewise decreed , that if need required , a Provincial Synod should determine the Ecclesiastick affairs of every Province . These sanctions were confirmed by the Emperours own consent . Such was the conclusion of this Syond . CHAP. IX . That the Emperour Theodosius [ ordered ] the body of Paulus Bishop of Constantinople to be honourably translated from [ the place of his ] Exile . At which time also Meletius [ Bishop ] of Antioch departed this life . AT that time the Emperour translated the body of Paulus the Bishop from the City Ancyra : whom Philippus Praefect of the Praetorium had banished upon Macedonius's account , and had ordered him to be strangled in Cucusus a Town of Armenia , as I have * already mentioned . [ Theodosius ] therefore , having received [ his body ] with much honour and reverence , deposited it in the Church which now bears his own name ; which Church the embracers of Macedonius's opinion were heretofore in possession of , at such time as they were separatists from the Arians : but were then expelled by the Emperour , because they refused embracing of his faith . Moreover , at the same time , Melitius Bishop of Antioch fell into a distemper , and died : in praise of whom Gregorius , Basilius's brother , spoke a a Funeral Oration . Meletius's body was by his friends conveyed to Antioch . Such as were favourers of Meletius , did again refuse to be subject to Paulinus : but caused Flavianus to be substituted in the place of Meletius . By reason whereof a new division did again arise amongst the people . Thus the Antiochian Church was afresh divided into two parties , on account of their Bishops , not of their faith . CHAP. X. That the Emperour ordered a Synod of all the Sects to be convened , at which time Arcadius his son was proclaimed Augustus ; and that the Novatians ( who as to their faith embraced the same sentiments with the Homoöusians ) were the only persons that had permission to hold their assemblies within the City . But the other Hereticks were forced from thence . BUt , there were disturbances in other Cities also , [ which hapned ] at such time as the Arians were ejected out of the Churches . On account whereof I cannot choose but admire the Emperours judiciousness and prudence . For he suffered not ( so far as it was in his power [ to prevent them , ] ) the Cities to be filled with tumultuous disturbances : but within a short space of time , ordered a Synod of all the Heresies to be again convened , supposing that by a mutual conference of the Bishops , one concordant opinion would prevail amongst all men . I am of opinion , that this design of the Emperour 's was the cause of that fortunate success he [ then ] had . For , about the same time , by a particular dispensation of divine providence , the Barbarous Nations were reduced to a subjection to him . And amongst others , Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him , a who soon after died at Constantinople . Moreover , at that time the Emperour proclaimed his Son Arcadius , Augustus , in the second Consulate of * Merobaudes which he bore with † Saturninus , on the sixteenth of January . Not long after these things , the Bishops of every Sect arrived from all places , in the same Consulate , in the month June . The Emperour therefore having sent for Nectarius the Bishop , consulted with him , what project should be made use of that the Christian Religion might be freed from dissentions , and the Church reduced to an Union . And he said , that that Controversie which caused a separation in the Churches , ought to be discussed , that so by a removal of the Discord , an agreement might be effected in the Churches . At the hearing of this Nectarius was full of anxiety and sollicitude . And having sent for Agelius then Bishop of the Novatians , ( in regard he was a person that embraced the same sentiments with him as to the Faith , ) he makes known to him the Emperours intent . He , as to other things , was indeed a very pious person : but being not very able to maintain a dispute , concerning the Doctrine [ of Faith , ] he proposes his Reader under him , by name Sisinnius , as a fit person to manage a Conference . But Sisinnius ( an eloquent man , and well experienced in affairs , one who had an accurate skill in the expositions of the Sacred Scriptures , and in Philosophick opinions , ) knew that these Disputations do not only not unite dissentions , but also raise Heresies to an higher degree of contention . Upon which account , he gave Nectarius this advice . In regard he very well knew , that the Ancients avoided the attributing a beginning of Existence to the Son of God ; ( for they apprehended him to be Coeternal with the Father ; ) he advises him to shun Logical disputes ; and to produce for evidences the b Expositions of the Ancients : and that the Emperour should propose to the Chiefs of each Heresie this question , Whether they would entertain any respect for the Ancients who c flourished before the dissention in the Church , or whether they would reject them as estranged from the Christian Religion ? For if they reject them [ said he , ] then let them dare to Anathematize them . And if they shall be so audacious as to do that , the multitude will forthwith extrude them by violence . Upon the doing whereof , the truth will undoubtedly obtain a manifest victory . But , if they shall refuse to reject the Ancient Doctours , then it will be our business to produce the Books of the Ancients , whereby our opinion will be attested and confirmed . Nectarius having heard all this from Sisinnius , goes in great hast to the Pallace ; and makes the Emperour acquainted with the advice which had been given him . The Emperour embraces it with much eagerness , and handled the matter prudently . For , without discovering his design , he asked [ the Chiefs of the Hereticks ] this one question , Whether they had any respect for , and admitted of those Doctours of the Church [ who lived ] before [ the rise of ] the dissention ? Upon their non-refusal of them , and their affirming that they highly revered and honoured them as being their Masters ; the Emperour enquired of them again , whether they would * acquiesse in them as witnesses of the Christian Religion worthy to be credited ? When the Chiefs of the Sects and their Logicians ( for they had amongst them many persons well provided for the combat of dispute ; ) heard this , they knew not what to do . For every one of them fell into a disagreement of opinion ; some affirming that the Emperours Proposal was good ; others [ thinking ] it not conducive to their design . For some were one way affected towards the Books of the Ancients , others another . Nor could they any longer agree amongst themselves : and they dissented not only from other Sects , but those of the same Sect differed one from the other . Concordant malice therefore , like the tongue of those ancient Gyants , was divided , and their tower of mischief demolished . After the Emperour perceived their confused † Dissention , and [ was sensible ] that they confided in disputation only , and not in the Exposition of the Ancients ; he betook himself to a second project . And orders every Sect to d set forth [ and deliver in ] to him in writing a Draught of that Creed which they owned . Then , those [ of every Sect ] amongst them that were skilfullest and most eloquent , wrote their own opinion , making use of a great deal of caution and circumspection in their expressions . A day also was pitcht upon , whereon the Bishops of each Sect upon summons met at the Pallace . At which time were present Nectarius and Agelius , Prelates of the Homoöusian Creed ; of the Arians , Demophilus ; of the c Eunomians , Eunomius himself ; of those that embraced Macedonius's opinion , Eleusius [ Bishop ] of Cyzicum . The Emperour gave them a very kind reception at their meeting : and having received a Draught of the Creed in writing from every one of them , retired into a private apartment alone , where he prayed with much fervency , that God would give him his assistance , in order to an Election of the Truth . And having read over every one of the written Draughts of the Creed , he tore all the rest , ( disapproving of them , in regard they introduced a separation of the Trinity ) except the Homoöusian Creed only , which he commended and embraced . This was the reason of the Novatians flourishing again , [ and of their being permitted ] to celebrate their sacred assemblies within the Cities . For the Emperour , admiring their consent as to the Faith , f with those of his own opinion , gave command by [ the promulgation of ] a Law , that they should securely enjoy their own Oratories ; and that their Churches should have the same priviledges with g those [ Churches ] of his own Faith. But , the Prelates of the other Sects , by reason of their disagreement amongst themselves , were condemned and despised even by their own disciples . And being reduced to a desperation , and overwhelmed with grief , they made their departure : and wrote Consolatory Letters to those of their own party , perswading them not to be troubled , because many relinquished them , and became adherents to the Homoöusian Creed . For many [ they said ] were called , but few chosen . Which expression they in no wise made use of , at such time as the greatest part of the people * through force and fear became their favourers . But neither were the Professours of the Homoöusian Creed perfectly free from trouble and disquietude . For the affairs of the Antiochian Church caused a division amongst those that were present at the Synod . For , the Egyptians , Arabians , and Cypriots † gathering together again , said that Flavianus ought to be expelled out of Antioch . But [ the Bishops ] of Palaestine , Phoenice , and Syria stood up in defence of Flavianus . What conclusion this affair had , I will declare in its due place . CHAP. XI . Concerning Maximus the Tyrant , how he slew Gratianus by treachery : at which time also Justina the mother of Valentinianus Junior , desisted , though unwillingly , from her design against Ambrosius Bishop of Millain , for fear of Maximus . ABout the same times wherein these Synods were held at Constantinople , these transactions hapned in the Western parts . a Maximus [ coming ] out of the Island Britannia , invaded the Roman Empire , and makes a treacherous attempt upon Gratianus then ingaged in a War against the Alamanni . In Italy , during Valentinianus's minority , Probus a person that had been Consul , had the chief management of affairs , who at that time bore the Praefecture of the Praetorium . Justina ( mother to Valentinianus Augustus , ) a woman that was an Arian , during her Husbands life , had no power to be mischievous towards the Embracers of the Homoöusian Creed . But after [ her husbands death , ] when her Son was very young , she went to Millain , and raised great disturbances against Ambrosius the Bishop , issuing out an Order that he should be banished . And whilest the people made a resistance [ against this Order , ] out of their excessive love to Ambrosius , and opposed those that endeavoured to hale him away into Exile ; in that interim news came , that Gratianus was treacherously slain by the Tyrant Maximus . For Andragathius Maximus's Lieutenant ( being hid in a Carriage put into the form of a womans Horse-litter , and carried by Mules ; and having given the Guards a Command , that they should before-hand spread abroad a report , that the Emperour Gratianus's Wife was in that Litter ; ) meets the Emperour before Lyons a City in France , passing the River . The Emperour supposing it to be his Wife , was not aware of the Treachery : but , as a blind man does into a ditch , fell into the hands of his Enemie . ▪ For Andragathius leapt out of the Litter on a Sudden , and slew Gratianus . Gratianus therefore ended his life in the Consulate of * Merobaudes and Saturninus , after he had Reigned fifteen years , and lived twenty four . This accident cool'd the Emperours Mothers heat against Ambrosius . Moreover , Valentinianus , though against his will , complyed with the necessity of that juncture , and admitted Maximus to be his Colleague in the Empire . At which time Probus , afraid of Maximus's power , resolves upon a retreat into those parts of the Empire nearer to the East . Immediately therefore he departs out of Italy ; and arriving in Illyricum , he fixt his Residence b in Thessalonica [ a City ] of Macedonia . CHAP. XII . That the Emperour Theodosius having provided a numerous Army against Maximus , ( at which time Flaccilla bore him his Son Honorius ; ) lest Arcadius at Constantinople ▪ but went himself to Millain , where he came to an Engagement with the Tyrant . BUt the Emperour Theodosius was extreamly full of care and sollicitude ; and formed a very powerfull Army against the Tyrant ; being afraid lest he should treacherously murder Valentinianus Junior also . At the same time arrived Embassadours from the Persians , requesting Peace of the Emperour . Moreover , then also a Son was born to the Emperour , named Honorius , of whom his Wife Flaccilla was delivered , in the Consulate of * Richomeres and Clearchus , on the ninth of September . In the same Consulate died Agelius Bishop of the Novatians , a little before [ Honorius's birth . ] On the year following , whereon Arcadius Augustus bore his first Consulate with Bauton , Timotheus Bishop of Alexandria ended his life , who was succeeded in that See by Theophilus . A year after this , Demophilus Bishop of the Arian Heresie , concluded his life . The Arians sent for one Marinus , a Bishop of their own Heresie , out of Thracia , whom they entrusted with the Bishoprick . But Marinus sate [ Bishop ] not long . For under him the Arian Sect was divided into two parties , as we shall declare hereafter . Wherefore they sent for Dorotheus out of Antioch in Syria , and constituted him their Bishop . In the interim , the Emperour proceeded to a War against Maximus , and left his Son Arcadius Augustus at Constantinople . Arriving at Thessalonica , he finds a Valentinianus and those about him in great sadness and anxiety , because out of necessity they had admitted the Tyrant to be Emperour as it were . But Theodosius , in outward appearance , gave no indication of his mind [ in favour of either side . ] For he neither b rejected , nor admitted Maximius's Embassy . But he could not endure the sight of a Tyrannical Government over the Romans , covered with the specious pretence of an Imperial name . Having therefore Mustered his Military Forces , he marcht to c Millain . For thither Maximus was already come . CHAP. XIII . Concerning ▪ the disturbance raised at Constantinople by the Arians . ABout the same time that the Emperour was busied in the War , the Arians in Constantinople raised a disturbance , by this Artifice . 'T is usual with * men to frame stories of things they are ignorant of . And if at any time they have gotten an occasion , they spread greater Rumours concerning the things they have a mind to , being always extreamly desirous of changes and alterations . This was the case of Constantinople at that time . For some framed and divulged one thing concerning the War which was waged at that great distance , others another ; always presuming upon the worst event of affairs . And when nothing of action had hapned in the War , as if themselves had been Spectatours upon the very Spot , they discoursed concerning things which they knew not : [ to wit , ] that the Tyrant had gotten a victory over the Emperours Army , that thus many were slain on this side , and so many on that ; and that the Emperour was just upon falling into the Tyrants hands . Then the Arians , at that time highly incensed , ( for they were sorely vext , because those that had been persecuted by them heretofore , were now in possession of the Churches within the City : ) began to enlarge the Reports . But afterwards , some of the stories that were told , induced even the Coyners themselves of these false rumours to believe , that the reports they had framed and divulged , were not feigned , but undoubtedly true . For , such persons as had taken them up upon here-say , affirmed to the authours of these lies , that the account of affairs was exactly agreeable to what they had heard from themselves . Whereupon , the Arians became emboldened , brake out into an irrational violence ; threw fire into the Pallace of Nectarius the Bishop , and burnt it . This was done in Theodosius's second Consulate , [ which he bore ] with Cynegius . CHAP. XIV . Concerning the Emperour Theodosius's Victory , and the Tyrant's overthrow . BUt whilest the Emperour was upon his March towards the Tyrant , the Forces under Maximus's Command , informed of the great Military preparations , could not so much as resist an assault of the fame thereof ; but , being put into a consternation , bound the Tyrant , and delivered him to the Emperour . He was slain in the same Consulate , on the a twenty seventh of August . But Andragathius ( he that slew Gratianus with his own hand , ) after he understood that Maximus was routed , cast himself into the adjacent River , and was drowned . Then , both the Victorious Emperours made their Entry into Rome . Honorius , Theodosius's Son , a child very young , was with them . For after Maximus was vanquished , his Father sent for him from Constantinople . They continued therefore at Rome , celebrating their triumphal Festivals . At which time Theodosius the Emperour shewed a signal instance of his goodness and clemency , towards b Symmachus a person that had been Consul . For , this Symmachus was the eminentest person of the Senate at Rome , and was admired for his great skill in the Roman Literature . There are now extant many orations of his written in the Latine tongue . But , in regard he had composed an Oration in praise of Maximus whilest he was alive , and had spoken it to him in publick ; he was afterwards charged with the crime of high-treason . Upon this account he was afraid of a capital punishment , and took sanctuary in the Church . But the Emperour had so great a Reverence for the Christian Religion , that he not only highly honoured the Prelates of his own Faith ; but gave a gratious reception to the Novatians also , who embraced the Homoöusian Creed . Therefore , that he might gratifie Leontius Bishop of the Novatian Church at Rome , he pardoned Symmachus's crime . Symmachus having his pardon granted him , wrote an Apologetick to the Emperour Theodosius . Thus this War , which at the beginning seemed to threaten [ the Empire ] with great calamity , was terminated by this sudden conclusion . CHAP. XV. Concerning Flavianus of Antioch . AT the same time , these affairs were transacted a at Antioch in Syria . After the death of Paulinus , the people who had been his followers , had an aversion for Flavianus . Upon which account they caused Evagrius to be ordained Bishop of their own party . He having not long survived his Ordination , no other person was afterwards constituted in his place ; which was effected by the diligence and endeavours of Flavianus . Notwithstanding those that had an aversion for Flavianus , in regard he had violated his * Oath , kept their assemblies apart by themselves . But Flavianus left no stone unturned , ( as the saying is , ) that he might bring these persons also to own a subjection to him . Which he effected soon after , [ to wit , ] when he had appeased the anger of Theophilus then Bishop of Alexandria , by whose intercession Flavianus procured a reconciliation also with Damasus Bishop of Rome . For both these Prelates had been incensed against Flavianus , not only on account of his perjury , but also in regard he had given an occasion of a separation amongst that people who had been brought to an † agreement . Theophilus therefore being pacified , sent Isidorus a Presbyter , and reconciled Damasus , as yet offended ; telling him , 't was very conducive for the effecting an union amongst the people , to pass by the fault which Flavianus had committed . Communion being after this manner restored to Flavianus ; the people of Antioch were within a small space of time reduced to a reconciliation . Such was the conclusion of this affair at Antioch . For the Arians in that city were ejected out of the Churches , and had their meetings in the Suburbs thereof . Moreover , in this interim died Cyrillus Bishop of Jerusalem , who was succeeded by Johannes . CHAP. XVI . Concerning the demolishment of the Idol Temples at Alexandria ; and concerning the Fight betwixt the Pagans and Christians , which hapned on that account . AT the very same time , this disturbance also hapned at Alexandria . By the solicitation of Theophilus the Bishop , the Emperour issued forth an Order , for the demolishment of the Heathen Temples at Alexandria ; and gave command , that this Order should be put in execution by Theophilus's care . Theophilus being thus empowered , used his utmost endeavours in order to the exposing the Heathen Mysteries to ignominy and contempt . He cleansed Mithra's Temple ; and destroyed that belonging to Serapis . He also exposed to publick view the bloudy Mysteries of the * Mithreum . And shewed how full of ridiculousness the Mysteries of Serapis , and of the other Gods , were ; ordering that the † Priapus's should be carried through the midst of the Forum . The Heathens at Alexandria , more especially those that profest Philosophy , upon sight of the doing hereof , were unable to repress their discontent : but made an addition to the * former tragick actions which they had perpetrated . For , upon a sign given which they had agreed on before-hand , they made an unanimous assault upon the Christians , and murthered every one they met : moreover , the Christians defended themselves ; and thus mischief was attended with mischief . This Fight was continued so long , till a satiety of slaughter put an end to it . Few of the Heathens were destroyed in this Conflict : but of the Christians [ there fell ] a great many . The wounded on both sides were innumerable . After the perpetration of this Action , a fear seized the Heathens , who dreaded the Emperours anger . Wherefore , having done what they pleased , and satiated their minds with slaughters , they absconded , some in one place , others in another . Moreover , many of them fled from Alexandria , and dispersed themselves into several Cities . Amongst which number were the two Grammarians , a Helladius and Ammonius ; whose Scholar I was at Constantinople , when very young . Helladius was stiled Jupiters Priest : Ammonius was † Simius's . This mischief being thus composed , the b Praefect of Alexandria , and the Commander in chief of the Milice in Egypt , assisted Theophilus in demolishing the Heathen Temples . The Temples therefore were ruined , but the Images of their Gods were molten into Caldrons , and into other utensills necessary for the Alexandrian Church ; the Emperour having given [ the Images of ] the Heathen Gods [ to that Church , ] for the relief of the poor . Wherefore Theophilus brake in pieces all [ the Images of ] the Gods , save one , to wit , the Image of the fore-mentioned God , which he ordered to be preserved unmelted , and caused it to be set up in a publick place ; least ( said he ) the Heathens should in ages to come deny , that they had been worshippers of such Gods. At which action [ of Theophilus's , ] Ammonius the Grammarian was , to my knowledge , highly disgusted : for he was wont to say , that the Religion of the Gentiles had suffered most horrid abuses , c because but one Image only was not melted down ; but was preserved meerly to render Gentilism ridiculous . But Helladius made his boasts in some persons hearing , that in the Conflict he had slain nine men with his own hand . Such were the doings in Alexandria at that time . CHAP. XVII . Concerning the Hieroglyphical Letters found in the Temple of Serapis . [ MOreover , ] at such time as Serapis's Temple was rifled and demolished , there were Letters found [ in it , ] ingraven on stones ; a which [ Letters ] they call Hieroglyphical . These Characters had the forms and resemblances of crosses . When the Christians and Heathens saw these Characters , each party * adapted them to their own Religion . For the Christians , who affirm that the Cross is the signe of Christs salutary Passion , thought this Character was properly and peculiarly theirs . The Heathens alledged it was some thing [ that belonged in ] common both to Christ , and to Serapis : for , a Character [ said they ] made in form of a Cross , betokens one thing amongst the Christians , another amongst the Heathens . Whilest these things were controverted amongst them , some of the Heathens ( who were converted to the Christian Religion , ) having skill in these Hieroglyphical Letters , gave an interpretation of the Character made in form of a Cross , and said it signified Life to come . This the Christians took hold of with much earnestness , as being more advantageous to their Religion in particular ; and were not a little proud of it . b But after it had been manifested by other Hieroglyphicall Letters , that Serapis's Temple would have an end , when a Character in form of a Cross should appear ; ( for thereby was signified Life to come : ) then many more came over to the Christian Religion , and after a Confession of their sins were baptized . This is a relation of what hapned upon account of the Character [ that was discovered , ] made in form of a Cross ; which relation I had from report . But , I am not of opinion , that the Egyptian Priests foreknew what should happen to Christ , and therefore caused the figure of a Cross to be ingraven on stones . For , if the Mystery of [ our Saviours ] coming into the world were hid from Ages , and from Generations , as the Apostle * says ; and if the Devill himself , the Prince of wickedness , knew nothing of it ; 't was much more unknown to his Ministers , to wit , the Egyptian Priests . But divine providence designed the same thing should happen at the enquiry made into this Character , which he had heretofore demonstrated in the Apostle Paul's [ Preaching . ] For he , inspired with wisedom by the divine Spirit , made use of the same method towards the Athenians , and brought many of them over to the Faith [ of Christ ; ] at such time as he read the * inscription upon [ one of their ] altars , and adapted it to his own discourse . Unless any one should perhaps say , that the word of God had the same operation upon the Egyptian Priests , that it had on Balaam and Caiaphas . For those † two persons ( though they did it contrary to their will and knowledge , ) uttered prophesies concerning good things . But , let thus much be said concerning these things . CHAP. XVIII . That the Emperour Theodosius , during his stay in Rome , did a great deal of good to that City , both by demolishing those Receptacles for Thieves in the Bake-houses , and also [ by prohibiting ] the obscene [ use ] of Bells in the Stews . MOreover , the Emperour Theodosius , during his short stay in Italy , was in many instances highly beneficiall to the City of Rome , partly by his donation of some things , and partly by his abrogating others . For his donations were many and great : and he * regulated two villanous and most infamous abuses [ frequently practised in ] that City . The one whereof was this . There were in the † great City Rome houses of a vast bigness and largness , long since [ built , ] wherein the bread was made which was distributed amongst the Citizens . The Masters of these houses ( whom the Romans in their language term a Mancipes , ) in process of time turned these Edifices into Receptacles for Thieves . For , in regard the Bake-houses in these buildings were situated under ground ; at the side of each of these Structures they built Victualling houses , wherein they prostituted Whores , by which device they * trapanned many persons ; some going in thither to supply themselves with food , others to satisfie their libidinous and filthy desires . For , by a certain Engin [ purposely made on that account ] they were † conveyed from the Victualling house down into the Bake-house . This trick was chiefly put upon strangers that sojourned at Rome . Such as were after this manner trapan'd , they forced to work in the Bake-houses . In which places many continued till they were grown old ; being not permitted to go out , and their relations taking it for granted that they were dead . One of the Emperour Theodosius's Souldiers fell into this snare . But after the Souldier was shut up in the Bake-house , and not suffered to go out , he drew a Dagger that he had , and killed those that opposed [ his escape . ] The rest of them , affrighted at what had happened , let the Souldier go out . The Emperour having had notice hereof , punished the Mancipes , and gave order that those houses , which were Receptacles for Thieves , should be pulled down . This was one of the ignominious practises , from which the Emperour freed the Imperial City . Another was of this sort . If a woman were taken in adultery , they punished the delinquent , not with such a sort of punishment as might make her better , but in such a manner rather as should aggravate her offence . For they shut her up in a narrow Brothel-house , and forced her to play the whore in a most impudent manner . And , during the time of performing that most unclean act , they caused little b Bells to be rung , to the end that what was done [ within ] might not be concealed from those who passed by ; but that that ignominious punishment should be made known to all people by the sound of the Bells rung . When the Emperour had information of this impudent usage , he would by no means tollerate it : but commanded those Sistra ( for by that name these Stews were called , ) to be pulled down ; and gave order that women taken in adultery , should be * punished by other Laws . From these two most wicked and reproachfull † usages , the Emperour Theodosius freed the City of Rome . Who , after he had well settled all other affairs , left Valentinianus Junior Emperour at Rome . But he himself , together with his Son Honorius , returned to Constantinople , and entred that City in the Consulate of Tatianus and Symmachus , on the tenth of November . CHAP. XIX . Concerning the Penitentiary Presbyters , how [ these Officers in the Church ] were at that time put down . ABout the same time it was judged requisite to extinguish [ the Office of ] those Presbyters in the Churches ; whose charge it was to oversee Penitents : [ which was done ] upon this account . a From such time as the Novatians made a separation of themselves from the Church , because they were unwilling to communicate with those that had Lapsed in the Persecution under Decius ; the Bishops added a Presbyter , who was to have the charge of penitency , to the b Canon of the Churches ; to the intent that such persons as had sinned after Baptism , might make a confession of their crimes c before this Presbyter instituted for that purpose . This Canon is in force to this day amongst other Heresies . Only the Homoöusians , and ( who embraced the same Sentiments with them , as to the Faith , ) the Novatians , have refused [ making use of ] the Penitentiary Presbyter . For the Novatians admitted not of this * additional Function at its first institution . But [ the Homoöusians ] who are at this present in possession of the Churches , after they had retained [ the Office of the Penitentiaries ] for a † long time , abrogated it in the times of Nectarius the Bishop , on account of this accident which hapned in the [ Constantinopolitan ] Church . There came a d Gentlewoman to the Penitentiarie [ of the Church of Constantinople ; to whom ] she made particular confession of those sins , which she had committed after Baptism . The Presbyter advised the woman to fast , and pray continually , that together with her confession , she might have some e work also worthy of Repentance to shew . f Some time after this the woman detected her self of another crime . For she confessed that a Deacon of that Church had lain with her . Upon her discovery hereof , the Deacon was ejected out of the Church : and the g people were in a kind of tumult disturbed . For they were not only offended at what was done , but also because that fact had brought an infamy and disgrace upon the Church . When therefore Ecclesiastick persons were reproacht upon this account , one Eudaemon a Presbyter of that Church , by birth an Alexandrian , advised Nectarius the Bishop , to h abolish the Penitentiary Persbyters [ Office ; ] and to leave every person to his own conscience , for the participation of the [ Holy ] Mysteries : For this [ in his judgment ] was the only way of freeing the Church from obloquie and disgrace . I my self having heard these words from Eudaemon , have taken the boldness to insert them into this my History . For , as I have often said , I have used my utmost care and industry , to procure an account of affairs from those that knew them best , and to make accurate researches into them , lest I should record any passage which is untrue . But my answer to Eudaemon [ when he told me hereof ] first , was this ; i Whether your advice , O Presbyter ! hath been for the Churches good , or otherwise , God knoweth . But I see that it has given an occasion , of our not reprehending one anothers faults any more , nor of our observing that Apostolick Precept , which saith , * have no fellowship with the unfruitfull works of darkness , but rather reprove them . But , let thus much be sufficient to have been said concerning these things . CHAP. XX. That there were [ at that time ] many Schisms amongst the Arians , and other Hereticks . BUt I think it fit , not to leave unmentioned those things also which hapned amongst others , I mean the Arians , Novatians , and those who had their denominations from Macedonius and Eunomius . For the Church being divided , rested not in that division once made . But turning again , came to an engagement one with another ; and taking hold of a small and frivolous pretence , raised mutual separations and divisions . Now , in what manner , when , and for what reasons , each party were the Authours of dissentions amongst themselves , we will manifest in the procedure of our History . But this you must know , that the Emperour Theodosius persecuted none of them , except Eunomius : who holding his meetings in private houses at Constantinople , and reciting the books he had written , was by the Emperours order sent into banishment , in regard he corrupted many persons with his doctrine . But the Emperour molested none of the other [ Hereticks , ] nor did he force them to a communion with himself . But permitted every one of them to meet at their private Conventicles , and to entertain such Sentiments concerning the Christian Faith , as every of them * could attain to in their conceptions thereof . He gave the other Hereticks a Licence of building themselves Oratories without the Cities . But ordered , that the Novatians , ( in regard they embraced the same Sentiments with himself , as to the Faith , ) should without any fear continue in their Churches within the Cities , as I have said before . Concerning whom I judge it opportune to relate some passages , and shall make a short repetition of what has been said before . CHAP. XXI . That the Novatians also disagreed amongst themselves . A Gelius Presided over the Church of the Novatians at Constantinople during the space of fourty years , from the times of Constantine untill the sixth year of the Emperour Theodosius , as I have * somewhere related before . Being near his death , he ordains Sisinnius to succeed him in his Bishoprick . He was a Presbyter of that Church over which Agelius Presided ; a person of great eloquence , and had been instructed in Philosophy by Maximus the Philosopher at the same time [ that he read to ] the Emperour Julian . But when the Novatian Congregation found fault with this Ordination , because [ Agelius ] had not rather ordained Marcianus , a person of an eminent piety , by † whose interest the Novatians had continued unmolested during Valens's Reign ; Agelius , desirous to appease the people's discontent , ordained Marcianus also : and being somewhat recovered from his distemper , he went into the Church , and spake these words to the people on his own account : After my decease , ( saies he ) take Marcianus [ for your Bishop , ] and after Marcianus , Sisinnius . Having survived these words a small time , he ended his life . Marcianus therefore being constituted Bishop over the Novatians , there arose a division in their Church also , upon this account . One Sabbatius , ( a person that had turned Christian from being a Jew , ) being by Marcianus promoted to the dignity of a Presbyter , continued notwithstanding a zealous promoter of Judaism , wherewith he had been leavened before . Moreover , he was extreamly ambitious of being made a Bishop . Having therefore procured two Presbyters ( Theoctistus and Macarius , who were privy to his ambitious design , ) to be his Assistants , he took a resolution of defending that innovation [ made by the Novatians ] in Valens's Reign , concerning the Festival of Eaester , at Pazum a Village in Phrygia ; which I have mentioned ‖ before . And first of all , under pretence of [ following ] an Ascetick and more austere course of life , he secretly withdrew from the Church , saying that he was aggrieved upon the account of some persons ; in regard he had a suspicion , that they were unworthy of a participation of the * Mysteries . But in process of time his design was discovered , to wit , that his desire was to hold private and separate meetings . When Marcianus understood this , he himself complained of his own mistake in ordaining , to wit , because he had promoted persons so ambitious of vain-glory to the † Presbyterate . And being grieved , did frequently use to say , that it had been better he had laid his hands on thorns , than when he preferred Sabbatius to the dignity of a Presbyter . Moreover , * he procured a Synod of Novatian Bishops to be convened at * Sangarum ; which is a Mart-Town in Bithynia , lying near Helenopolis . [ The Bishops ] being convened there , sent for Sabbatius , and ordered him to set forth before the Synod the reasons of his grief . Upon his affirming , that the dissention about [ the observation ] of the Feast [ of Easter ] was the cause of his being troubled , ( for it ought [ as he said ] to be kept in the same manner that the Jews observed it , and agreeable to that Sanction which those convened at Pazum promulged : ) the Bishops present at the Synod , having a suspition , that Sabbatius pretended all this on account of his being desirous of a Bishoprick , bound him with an oath , that he should never accept of a Bishoprick . When he had sworn to this , they published a * Rule concerning the Feast of Easter , to which Canon they gave this Title , † Adiaphoros : affirming that a disagreement about the Festival [ of Easter ] was not a sufficient reason for a separation from the Church ; and that those convened at Pazum did no prejudice to the Catholick and universal Rule . For , the Ancients [ they said , ] and those who lived nearest the Apostles times , although they differed in the observation of this Festival , yet communicated one with another , and in no wise raised any dissention [ on that account . ] Besides , the Novations [ they added , ] who inhabit the Imperial City Rome , never followed the Jewish usage ; but always kept Easter after the Aequinox ; and yet they separated not from those of their own Faith , who observed not the Feast of Easter after the same manner that they themselves did . Upon these and many such like mature considerations , they made that Indifferent Canon ( which I have mentioned ) concerning Easter : whereby it was left to every ones arbitrement , to celebrate Easter according to that usage which by a prejudicate opinion he had embraced : and that there should be no dissention in relation to communion , but that those who celebrated that Festival after a different manner , should notwithstanding continue in the unity and agreement of the Church . This Rule therefore concerning the Feast of Easter : having at that time been constituted and confirmed by them ; Sabbatius being bound by his oath , ( if at any time there hapned any discrepancy in the celebration of the Feast of Easter , ) himself anticipated the Fast by keeping it in private by himself , b and having watched all night , he celebrated the solemn day of the Sabbath of the Passover . And again , on the day following , he came to the Church at such time as the whole congregation were assembled there , and together with them partook of the Mysteries . This he did for many years : and therefore could not avoid being taken notice of by the multitude . Upon which account some of the simpler sort of people , more especially the Phrygians and Galatians , thinking they should be justified by this fact , imitated Sabbatius , and kept the Passover in secret agreeable to his fashion . But some time after this , Sabbatius disregarding his oath , held Schismatical Meetings by himself , and was constituted Bishop over those that were his own followers , as we shall manifest in the procedure of our History . CHAP. XXII . This Historian's Sentiment concerning the disagreements which appear in some places , in relation to the Feast of Easter , Baptisms , Fasts , Marriages , the order of celebrating the Eucharist , and other Ecclesiastick Rites and Observances . But , I think it not unseasonable to declare in short what comes into my mind concerning Easter . Neither the Ancients , nor the Moderns who have studiously followed the Jews , had in my judgment any just or rational cause of contending so much about this Festival . For they considered not with themselves , that when the Jewish Religion was changed into Christianity , those accurate [ observances ] of the Masaick Law , and the Types [ of things future ] wholly ceased . And this carries along with it its own demonstration . For , no one of Christ's Laws has permitted the Christians to observe the Rites of the Jews . Moreover , on the contrary , the Apostle has expresly forbid this , and does not only reject Circumcision , but also advises against contending about Festival days . Wherefore , in his Epistle to the Galatians , his words are these , * Tell me , ye that desire to be under the Law , do ye not hear the Law ? And having spent some few words in his discourse hereof , he demonstrates , that the people of the Jews are servants , but that those who have † followed Christ are called to Liberty . Moreover , 't is his admonition , that days and months and years should in no wise be observed . Besides , in his Epistle to the Colossians he does loudly affirm , that [ such ] observations are a shadow . Wherefore he says , * Let no man judge you in meat , or in drink , or in respect of any holy day , or of the new moon , or of the sabbath-days ; which are a shadow of things to come . And in the Epistle to the Hebrews , this very [ Apostle ] does confirm the same things in these words : † For the priesthood being changed , there is made of necessity a change also of the law . The Apostle therefore , and the Gospels have no where imposed the yoak of servitude on those who have approached the Preaching [ of the Faith : ] but have left the Feast of Easter , and the other Festivals , to be honoured by their gratitude and benevolence , who have had benefits conferred upon them [ on those days . ] Wherefore , in regard men love Festivals , because thereon they have a cessation from their labours , each person in every place , according to his own pleasure , has by a certain custom celebrated the memory of the saving Passion . For neither our Saviour , nor his Apostles , have enjoyned us by any Law to observe this Festival . Not have the Gospels or the Apostles threatned us with any mulct , punishment , or curse , as the Mosaick Law does the Jews . For , 't is meerly for the History's sake , in order to [ a publishing of ] the reproach of the Jews , ( because they polluted themselves with bloud on their very Festivals , ) that it has been recorded in the Gospells that our Saviour suffered even on the days of unleavened bread . Moreover , it was not the Apostles design , to make Laws concerning Festival days , but to introduce good life and piety . And it seems to me , that , as many other things in several places have been established by custom , so the Feast of Easter also hath had a peculiar observation amongst all persons from some old usage , in regard none of the Apostles , as I have said , have made any determinate Decree about it . Now , that the observation of this Festival had its original amongst all men in the Primitive times from custom rather than Law , the things themselves do demonstrate . For , in Asia the Less , most people kept the fourteenth day of the Moon , disregarding the Sabbath day . And though this was their practise , yet they never made a separation from those who celebrated the Feast of Easter otherwise : till such time as Victor Bishop of Rome , over-much heated with anger , sent an * Excommunicatory Libell to the † Quartodecimani in Asia . For which fact Irenaeus Bishop of Lyons in France severely reproved Victor by Letter ; blaming him for his immoderate heat ; and informing him , that although the Ancients differed in their celebration of the Feast of Easter , yet they did in no wise separate from a mutual communion . Also , that Polycarp Bishop of Smyrna , a who afterwards suffered Martyrdom under Cordianus , communicated with Anicetus Bishop of Rome , and made no separation from him on account of this Festival , although Polycarp himself , according to his own country usage [ practised ] in [ the Church of ] Smyrna , kept Easter on the fourteenth day of the Moon , as Eusebius says in the * Fifth Book of his Ecclesiastick History . Some therefore in Asia the Less , as I have said , kept the fourteenth day of the Moon . Others in the b Eastern parts , celebrated that Feast on the † Sunday indeed ; but they differed concerning the month . Those [ first mentioned ] were of opinion , that the Jews were to be followed , although they observed not an exact Rule . c These celebrated Easter after the Aequinox , refusing to keep that Feast with the Jews . For they affirm that Easter must always be kept when the Sun is in Aries , on that month which the Antiochians term Xanthicus , and the Romans April . And in their practise hereof , they followed [ as they affirmed ] not the modern Jews who mistake almost in all things , but the Ancients of that Nation , and Josephus ; agreeable whereto are the words of that Authour in his Third Book of the Jewish Antiquities . And thus these persons disagreed amongst themselves . But , all other [ Christians ] in the Western parts as far as the Ocean it self , are found to have celebrated Easter after the Aequinox , from a very ancient tradition . For all these persons keep it after this manner , and have never disagreed amongst themselves . Nor did the * Synod under Constantine alter this Festival , as d some have noysed it abroad . For Constantine himself writing to those persons who differed about this Festival , advised them , in regard they were but few , to become followers of those who exceeded them in number . You will find the Emperours Letter entire , in the Third Book of Eusebius's Life of Constantine . But that part of it [ which treats ] concerning the Feast of Easter , runs thus : — * And since 't is a decent Order , which all the Churches in the Western , Southern , and Northern parts of the world do observe , and some places also in the East . Upon which account , all persons have at present judged it good and right , ( and We Our Self also have engaged it will please Your Prudence ; ) [ to wit , ] that what is observed with one concordant mind in the City of Rome , throughout Italy , Africa , all Egypt , Spaine , the Gallia's , the Britannia's , the Libya's , all Greece , the Asian and Pontick Dicecesis , and Cilicia ; will willingly be embraced by Your Prudence also : which will attentively consider , not only that the number of Churches in the forenamed places is greater ; but also , that 't is most just and commendable , that all persons should chiefly and in common desire that , which strict reason seems to require ; and e to have no society with the perjury of the Jews . Such is the Emperours Letter . Further , the Quartodecimani do affirm , that the observation of the fourteenth day of the Moon was delivered to them by John the Apostle . But the Romans , and those in the Western parts say , that the usage in force with them was delivered by the Apostles Peter and Paul. Notwithstanding , neither of these two parties can produce any written testimony in confirmation hereof . Moreover , that the Feast of Easter is kept in all places from some usage and custom , I do from hence conjecture . No Sect of Religion observes the same ceremonies , f although it embraces one and the same opinion concerning God. For they that are of the same Faith , differ amongst themselves concerning Rites . Wherefore , it will not be unseasonable to add a few words concerning the different usages of Churches . First therefore , you may find that the Fasts before Easter are observed one way by some , and in a manner different by others . g For they at Rome fast three continued weeks before Easter , excepting Saturdays and Sundays . The Inhabitants of Illyricum , those throughout all Achaia , and h they at Alexandria , observe a Fast of six weeks before Easter , which they term * the fourty days Fast. i Others in a different manner from them , begin their fast from the seventh week before Easter , and though they fast three five days only [ part of three weeks , ] and that by intervalls ; yet nevertheless they also call that time the fourty days Fast. And I cannot but wonder , how these persons , ( though they disagree about the number of the days , yet ) should in common give it the same name , [ to wit , ] the fourty days fast . Of which appellation some assign one reason , other another , according to their particular fancies and humours . You likewise find several persons disagreeing not only k about the number of the days , but differing also in their abstinency from meats . For some abstain wholly from [ eating of ] living creatures : others , of all living creatures feed on fish only . Othersome , together with fish , eat fowl also ; affirming , according to Moses's * words , that these were made likewise of the waters . Some abstain from all manner of fruits of trees , and from eggs . Others feed upon dry bread only : othersome eat not even this ▪ Others , having fasted till the l ninth hour , m feed upon any sort of food whatever making no distinction . n Again , amongst other Nations , there are other usages : for which innumerable reasons are assigned . And in regard no one can produce a command in writing concerning this thing , 't is manifest that the Apostles left every one to his own will and free choice in this case ; to the end that no person might be compelled through fear or necessity , to the performance of what is good . Such is the disagreement throughout the Churches about their fastings . Nor is the variety [ amongst them ] less , o about their performances in their Religious Assemblies . For , though [ almost ] all Churches over the whole world do celebrate the Sacred Mysteries on the Sabbath day at the period of every week ; yet the Alexandrians and they at Rome , on account of some ancient tradition , refuse to practise this . The Egyptians who are neighbours to the Alexandrians , and the Inhabitants of Thebaïs , have their Religious Meetings on the Sabbath : notwithstanding , they participate not of the Mysteries , in such a manner as is usual amongst the Christians . For after they have feasted , and filled themselves with all manner of victuals , in the evening they * offer , and partake of the Mysteries . Again , at Alexandria , on the † fourth Feria , and on that termed the ‖ Preparation day , the Scriptures are read , and the Doctours expound them ; and all things are performed which belong to the Church Assembly , except the celebration of the Mysteries . And this is an usage of great antiquity at Alexandria . For 't is manifest that Origen most commonly taught in the Church on these days . Who , being a very Learned Doctor , and perceiving that the secret of the Mosaick Law was not to be expounded literally , reduced his discourse concerning the passover to a Mysticall sense ; asserting that there had been one only true Passover , [ to wit , ] that which our Saviour celebrated , at such time as being fastned to his Cross , he vanquished the adverse powers , making use of this Trophy against the Devill . In the same City Alexandria , as well the Catecumens , as the Faithfull , are without difference or distinction made Readers and p Psalm setters , whereas in all other Churches , the Faithfull only are promoted to this dignity . q I my self , when I was in Thessaly , knew another custom also . A Clergy-man in that Country ( if after his taking Orders , he does lie with his wife , whom he had legally married before his being Ordained ) is r degraded : whereas in the East all [ Clergy-men ] s of their own accord do abstain [ from their wives , ] even the Bishops themselves ; notwithstanding , they do this [ voluntarily , ] not by force or compulsion of a Law. For many of them , during even the time of their being Bishops , have begotten children of a lawfull wife . Moreover , the Authour of this usage in Thessaly was Heliodorus , [ Bishop ] of Trica in that Country , under whose name there are Love-Books extant , which he t composed when he was a young man , and entitled them Aethiopici . This same custom is observed in Thessalonica , in Macedonia , and in Achaia . I have also known another custom in Thessaly . They baptize there on the days of Easter only . Upon which account all of them , except a very few , die unbaptized . At that Antioch which is in Syria , the site of the Church is inverted . For the Altar * stands not towards the East , but towards the West . In Achaia , at Jerusalem , and in Thessaly , they go to u Prayers when the Candles are lighted , in the same manner that the Novatians do at Constantinople . Likewise , at Caesarea , in Cappadocia , and in Cyprus , on Saturdays and Sundays , always in the Evening , after the Candles are lighted , the Presbyters and Bishops expound the Scriptures . Those Novatians in the Hellespont perform not their Prayers wholly after the same manner , with them who live at Constantinople : but they are vv in most things conform to [ the usages of ] the Catholick Church . In summe , in all places , and amongst all Sects , you will scarcely find two Churches exactly agreeing about their prayers . At Alexandria , a Presbyter does in no wise Preach . And this [ usage ] had its beginning from such time as Arius raised a disturbance in that Church . At Rome they fast every x Saturday . y At Caesarea in Cappadocia they exclude those from Communion who have sinned after Baptism , as the Novatians do . The same is also practised by the Macedoniani in the Hellespont , and by the Quartodecimani in Asia . The Novatians in Phrygia admit not of * Digamists . Those Novatians who inhabit Constantinople , neither openly admit , nor openly reject them . But in the Western parts they are openly † received . The Bishops , who in their severall times Presided over the Churches , were ( in my judgement ) the Occasioners of this diversity . And those who received these Rites and usages , transmitted them to posterity in manner of a Law as ' t were . To give in a Catalogue of all the Rites and Customs in use throughout all Cities and Countries , is a thing difficult , or rather impossible . But these we have produced , are sufficient to demonstrate , that the Feast of Easter was by reason of some certain usage celebrated in a different manner in every particular Province . Wherefore , they are too profuse in their talke , who have spread abroad a rumour , that [ the time of celebrating ] Easter was altered in the Nicene Synod . For the Fathers convened in that Synod made it their business to reduce the people , ( who at first dissented from the far greater part of the Church , ) to an agreement . Now , that there hapned many differences upon this account , even in the Apostles times , was a thing not unknown even to the Apostles themselves , as the Book of the Acts does attest . For when the Apostles understood , that a disturbance was raised amongst the faithfull , by reason of a dissention of the Gentiles ; being all met together , they promulged a Divine Law , drawing it up in form of a Letter : whereby they freed Believers from a most burthensome servitude and vain contention about these things ; and taught them a most exact * way of living well , which would lead them to true piety ; mentioning to them only such things as necessarily ought to be observed . The Epistle it self is recorded in the Acts of the Apostles : yet nothing hinders but we may insert it here . * The Apostles , and Elders , and Brethren , send Greeting unto the Brethren which are of the Gentiles in Antioch , and Syria , and Cilicia . For as much as we have heard , that certain which went out from us , have troubled you with words , subverting your souls , saying , ye must be circumcised , and keep the Law , to whom we gave no such commandment : it seemed good unto us , being assembled with one accord , to send chosen men unto you , with our Beloved Barnabas and Paul : Men that have hazarded their lives for the name of Our Lord Jesus Christ. We have therefore sent Judas and Silas , who shall also tell you the same things by mouth . For it seemed good to the Holy Ghost , and to us , to lay upon you no greater burthen than these necessary things : that ye abstain from meats offered to Idols , and from bloud , and from things strangled , and from fornication : from which if you keep your selves , ye shall do well : fare ye well . These things pleased God. For these are the express words of the Letter , it seemed good to the Holy Ghost to lay upon you no greater burthen than these necessaries to be observed . Notwithstanding there are some , who disregarding these [ Precepts , ] suppose all Fornication to be a thing indifferent : but contend about Holy days , as if it were for their lives : [ these persons ] invert the commands of God , and make Laws for themselves , not valuing the Decree of the Apostles : nor do they consider , that they practise the contrary to those things which seemed good to God. It were indeed possible , to have extended our discourse concerning Easter , much farther , and to have demonstrated , that the Jews observe no exact Rule , either in the time , or manner of [ celebrating ] the Paschal solemnity : and that the Samaritans , who are a Schism of the Jews , do always celebrate this Festivall after the Aequinox . But this Subject requires a particular and more copious Treatise . I only say this , that they who so affectedly imitate the Jews , and are so solicitously accurate about Types and Figures , ought in no wise to dissent from them , [ in any particular whatever . ] For , if they have taken a resolution of observing all things with an accuracy ; they must not only observe days and months , but all other things also , which Christ ( constituted under the Law ) did after the manner of the Jews , or which he suffered unjustly from the Jews , or [ Lastly ] which he wrought typically whilest he was doing good to all men . [ For instance , ] he entred into a Ship and taught : He ordered the passover to be made ready in an upper room : he commanded the Ass that was tied to be loosed : he proposed him , who bore a pitcher of water , as a sign to them for hastning their preparations of the passover : [ these things , I say they must observe ] and infinite others of this nature which are recorded in the Gospels . And yet they who suppose themselves to be justified by this Festival , make it their business to observe none of these things in a bodily manner . For no Doctor ever Preach't out of a Ship : no person ever went up to an upper room , and celebrated the passover there : they never tyed , and again unloosed an Ass that was tyed : [ in fine ] no person ever enjoyned another to carry a pitcher of water , to the end that the Symbolls might be fulfilled . For they thought that these and such like things as these * savoured rather of Judaism . For the Jews are solicitous about keeping their z solemn Rites and Ceremonies in their bodies , rather than in their souls . Upon which account they are obnoxious to the Curse , because they conceive the Law of Moses [ to consist ] in Types and Figures , but [ understand it ] not according to the truth . But those persons , who are favourers of the Jews , do indeed refer these things to an allegoricall sense and meaning : but they raise an irreconcilable War about days and months ; contemning an allegoricall interpretation of them : in so much that , as to this particular , they themselves as well as the Jews , are of necessity condemned , and bring the sentence of Execration upon themselves . But I think this sufficient to have been said concerning these things . Let us now return to our Subject , whereof we have made mention a little * before : to wit , that the Church [ once divided ] rested not in that first division ; and that those who were divided , did again engage one another , and taking hold of a small and very frivolous pretence , raised mutuall separations and divisions . The Novatians as I have † said were divided amongst themselves on account of the Feast of Easter : Nor was the division among them concerning this [ Festivall ] single . For some throughout divers Provinces [ observed it ] after one manner , others after another ; and they disagreed amongst themselves not only about the month , but about the days of the week also , and about other matters of a small importance , part of them holding separate Assemblies , and part joyning in a promiscuous communion . CHAP. XXIII . Concerning the Arians at Constantinople , who were also termed the Psathyriani . MOreover , there arose dissentions amongst the Arians , upon this occasion . The contentious questions daily [ started ] amongst them , had reduced their discourses to some absurdities . For , whereas it has been always believed in the Church , that God is the Father of the Son the Word ; there hapned this Query amongst them , whether or no God could be called Father even before the Son existed ? And , in regard they asserted , that the Word of God was not begotten of the Father , but existed of * nothing ; being thus mistaken about the first and chiefest Article of Faith , they deservedly fell into an absurd contentiousness about a bare word . Dorotheus therefore † who had been sent for from Antioch by them , maintained , that [ God ] neither was nor could be termed a Father , before the Son existed . But Marinus ( whom they had called out of Thracia before Dorotheus ) having got a fair opportunity , ( for he was vext because Dorotheus had been preferred before him : ) undertook to desend the contrary opinion . For this reason there hapned a dissention amongst them : and being divided on account of the foresaid Term , each party held separate Meetings . Those under Dorotheus continued possest of their own Meeting-houses . But Marinus's followers built themselves private Oratories , wherein they had their Assemblies ; and asserted that the Father was always the Father , even when the Son existed not . Moreover , the maintainers of this assertion were termed a Psathyriani , because one Theoctistus by Country a Syrian , a * Psathyropola by Trade , was a zealous defender of this Opinion . Selenas Bishop of the Goths became a follower of these persons Tenets : † He was a man of a mixt descent , a Goth by his fathers side , by his mothers a Phrygian . And upon this account he taught in the Church very readily in both these Languages . Further , this faction soon after quarrelled amongst themselves ; Marinus disagreeing with Agapius , whom he himself had preferred to the Bishoprick of Ephesus . But these two contended not one with another about [ any point of their ] Religion , but about * Primacy ; the Goths sided with Agapius . Wherefore , many of the Ecclesiasticks under their jurisdiction ( abominating the contest raised between them two , as being the product of their vain glory , ) deserted them , and became adherents to the Homoöusian Faith. When therefore the Arians had continued divided amongst themselves during the space of b thirty five years , afterwards , c under the Reign of Theodosius Junior , in the Consulate of Plintha Master of the Milice , the Heresie of the Psathyriani being perswaded to cease from contending , were again united in one body [ with the rest of the Arians . ] And they made a Sanction [ amongst themselves ] in form of a Law as it were , that that Query , which had caused the separation between them , should in future never be mentioned . But they could bring this to effect no where save at Constantinople only . For in other Cities ( if any of these two parties chanced to be inhabitants therein , ) they persisted in their former separation . Thus much concerning the division amongst the Arians . CHAP. XXIV . That the Eunomians also raised Factions amongst themselves , which had various denominations given them derived from the names of their first Founders . MOreover , neither did the Eunomians continue undivided . For Eunomius himself had long before this made a * separation from Eudoxius , who † Ordained him Bishop of Cyzicum , making this his pretence , to wit , because Eudoxius refused to give reception to his master Aëtius who was Ejected [ out of the Church . ] But those Hereticks who had their name from him , were after this divided into severall Factions . For first , one Theophronius a Cappadocian ( who had been instructed in the Art of disputing by Eunomius , and understood Aristotle's Categories , and his book concerning Interpretation , but * indistinctly and imperfectly ; ) having wrote Books , to which he gave this Title concerning the exercise of the mind , incurred the displeasure of those of his own Heresie , and was by them Ejected as a desertour of their Sect. This person afterwards held Assemblies separate from them , and left behind him an Heresie which bore his own name . Then , one Eutychius at Constantinople , upon account of a very † slight controversie , made a separation from the Eunomians , and at this present has his Meetings apart . Theophronius's followers are termed Eunomio-Theophroniani : and the Adherents of Eutychius are called Eunomi-Eutychiani . What those slight and trifling words were , about which they differed , I judge it unworthy to be recorded in this History , lest I should too far digress from my purpose . [ I will mention this ] only , to wit , that they have adulterated Baptism . For they baptize not unto the Trinity , but unto the death of Christ. There was also for some time a dissention amongst the Macedoniani , when one Eutropius a Presbyter held Separate Assemblies ; and Carterius would in no wise agree in opinion with him . And there may perhaps be some other Sects descended from these in other Cities . But , in regard I make my Residence in Constantinople , where I was born and educated , I ‖ have resolved to be larger in my Relation of what has been transacted in that City ; both because I my self have been an eye-witness of some of those transactions , and also in regard the affairs transacted in that City , have been more eminent , and worthier to be remembred . And these things hapned not at one and the same time , but at different times . Now , if any person be desirous of knowing the names of the various Sects , he may have an account hereof , by reading that Book entitled Ancoratus , which Epiphanius Bishop of Cyprus composed . Let this be sufficient to have been said concerning these matters . But the affairs of the State were disturbed upon this occasion . CHAP. XXV . Concerning Eugenius's Tyranny , and the death of Valentinianus Junior ; also , concerning the Emperour Theodosius's Victory over the Tyrant . IN the Western parts , a Grammarian by name Eugenius , having sometime been a Teacher of the Latine tongue , afterwards left his School , and undertook a Military employment in the Emperours Pallace , where he was made a Master of the Emperours Desks . And in regard he was a person of great eloquence , and upon that account more highly esteemed than others , he could not with moderation bear his prosperous success . But , taking one Arbogastes ( born in b Galatia the Less , who was Master of the Milice , a person of a rough temper , cruell and bloudy-minded , ) to be his assistant , he resolved to usurp the Imperial Crown . Both these persons therefore determine to murther the Emperour Valentinianus , having c hired the Eunuchs that belonged to the Emperours Bed-Chamber , to be partakers in their design . These Eunuchs , having received [ from them ] promises of greater places than they had at present , d strangled the Emperour in his sleep . Eugenius therefore immediately possest himself of the supream management of affairs in the Western parts of the Empire , and did such things as were likely to be acted by a Tyrant . The Emperour Theodosius , informed hereof , was again extreamly disturbed and disquieted , in regard a way was hereby made for other troubles after [ the War waged against ] Maximus . Having therefore summoned together his Military Forces , and proclaimed his Son Honorius Augustus in his own third Consulate [ which he bore ] with Abundantius , on the tenth of January he marched again in great hast into the Western parts , e leaving both his Sons [ now created ] Augusti at Constantinople . Many of the Barbarians [ inhabitants ] beyond the Danube followed him in this expedition he undertook against Eugenius , coming in voluntarily to give him their assistance against the Tyrant . After some short time , he arrived in the Gallia's with a very numerous Army . For there the Tyrant * had put himself into a posture of receiving him , who also had a vast Army . They came to an Engagement therefore neer the River named Frigidus , which is distant f from Aquileia thirty six miles . In that part of the Armies where the Romans engaged the Romans , the Fight was doubtfull . But where the Barbarians ( who were the Emperour Theodosius's Auxiliaries , ) engaged , Eugenius's Forces had much the better . When the Emperour saw the great slaughter that was made by the Enemy amongst the Barbarians , being in a great-Agony , he cast himself upon the ground , calling upon God to be his assistant ; and was in no wise frustrated of his request . For Bacurius his own Master of the Milice was so far encouraged , as to run with his Van-guard to that part where the Barbarians were * hardest prest upon by the Enemy ; who broke through their Ranks ; and routed those that a little before were on the pursuit . There hapned another accident also , worthy of admiration . For a very violent wind arose on a sudden , which retorted the darts cast by Eugenius's Forces , upon themselves ; and moreover , it carried those thrown by Theodosius's Souldiers with a greater force against the Enemy . So prevalent was the Emperours Prayer . The success of the Battell being after this manner turned , the Tyrant cast himself at the Emperours feet , and requested his life might be saved . But the Souldiers beheaded him as he lay prostrate at the Emperours feet . These things were done on the sixth of September , in Arcadius's third and Honorius ●●cond Consulate . But Arbogastes ( who had been the Authour of these great mischiefs ) being on his flight upon the third day after the battell ; as soon as he knew there were no hopes of life for him , ran himself through with his own sword . CHAP. XXVI . How the Emperour falling ill after his Victory , sent for his Son Honorius to Millain ; and thinking himself somewhat recovered from his distemper , [ he ordered ] that * Cirque-Sports should be exhibited , on which very day he dyed . BUt , the Emperour Theodosius contracted an ill habit of body , from the troubles and disquietudes he underwent in this War. And supposing that his life would be ended by that distemper which was upon him , he was more sollicitous about the publick affairs , than [ concerned ] at his own death , considering with himself , how great calamities do usually befall Subjects after the death of their Emperour . Wherefore , he sends forthwith for his Son Honorius from Constantinople , being desirous to settle * the State of the Western Empire . After his Sons arrivall at Millain , he seemed to be somewhat revived from his distemper ; and gave order for the celebration of Triumphant Cirque-Sports . And before Dinner he was very well , and was a Spectatour at the Cirque-Sports . But after Dinner he was taken very ill on a sudden , and could not come to see † the Games . But , having given his Son order to Preside at the Cirque-Sports , he died on the night following , in the Consulate of Olybrius and Probinus , on the seventeenth day of January . This was the first year of the two hundredth ninety fourth Olympiad . The Emperour Theodosius , lived sixty years ; and reigned sixteen . This Book contains [ an account of affairs transacted ] during the space of sixteen years and eight months . THE SIXTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . The PREFACE . WE have finished the task enjoyned by You ( most Sacred man of God Theodorus ! ) in the sive foregoing Books ; wherein , according to our best ability , we have comprized the History of the Church from the times of Constantine . But you must know , that we have not been curious about our Stile ; for we considered , that should we have been carefull about an Elegancy of expression , we might peradventure have mist of our design . Besides , could we have accomplished [ our design , ] yet we were altogether unable to write such things , as are extant in the Composures of Ancient Historians ; whereby any one of them might suppose himself able either to amplifie , or disimprove Transactions . Further , such a Stile would in no wise have edified the Many and the Simpler sort of persons ; who are desirous of knowing affairs only , not of admiring the Stile for its elegant composure . That therefore our work might not be unusefull to both these sorts of persons ; to the Learned , because 't is unworthy of being compared with the Elegant Stile of Ancient Writers ; and to the unlearned , in regard they cannot attain to [ the knowledge of ] affairs , being concealed by a pride and over-elegancy of Expression : We have designedly made use of such a Stile , * as seems indeed to be lower and more mean , but is notwithstanding plainer and more perspicuous . But , before we begin our Sixth Book , we must give this premonition : In regard we undertake [ the writing a Narrative ] of the affairs which have hapned in our own age ; we are afraid , lest we should seem to record such things as will displease many persons : a either because ( according to the proverb , ) Truth is bitter : or in regard we mention not their names , whom [ all men ] have a great love for , with an Encomium : or [ Lastly ] because we extoll not their Actions . The Zeal●ts of our Religion will condemn us , because we do not give the Bishops the Title of Most dear to God , or Most Holy , or such like . Others also will sometimes make curious remarks , because we term not the Emperours Most Divine , and Lords ; nor [ do give them ] those other titles which are usually attributed to them . But , in as much as I am able to prove and demonstrate from the Testimony of Ancient Writers , that a b Servant amongst them did usually call his Master by his proper name , and made no account of his Dignity [ or Title , ] by reason of the urgency of affairs ; and in as much as [ my indeavour is ] to obey the Laws of History , which do require a sincere , pure , and true Narrative of Transactions , free from all manner of Masks and Covers ; I will in future proceed in the same Narration ; Recording those things which either I my self saw , or could learn from those who had seen them ; and making a judgment of the Truth from their not varying in their Relations , who told me them . But , my Labour in discovering the Truth hath been great , in regard many , and those different persons gave me an account of affairs ; some of whom affirming they were present at the transacting of these things ; and others asserting they knew them better than any other persons . CHAP. I. That after the death of the Emperour Theodosius , when his Sons had divided the Empire [ between them , ] and Arcadius had met the Army returning from Italy , after some short stay there ; Rufinus the Praefectus Praetorio was killed by the Souldiers at the Emperours feet . THE Emperour Theodosius having ended his life in the Consulate of Olybrius and Probinus , on the seventeenth of the month January ; his Sons succeeded him in the Roman Empire . Arcadius had the Government of the Eastern Empire , and Honorius of the Western . [ The Bishops ] who Presided over the Churches at that time , were Damasus in the Imperial [ City ] Rome ; Theophilus at Alexandria ; Johannes was in possession of the Churches at Jerusalem ; and Flavianus of those at Antioch . At Constantinople [ termed also ] New Rome , Nectarius filled the [ Episcopall ] Chair , as we have related in the foregoing Book . About the eighth of the month November , in the same Consulate , Theodosius's body was brought [ to Constantinople , ] and interred by his Son Arcadius with an honourable and solemn Funeral . Not long after this , on the eight and twentieth of the same month , the Army also arrived , which had been employed in the War against the Tyrant , under the Emperour Theodosius's command . When therefore the Emperour Arcadius ( agreeable to the usuall custom ) had met the Army without the City-gates , the Souldiers at that time slew Rufinus the Emperours Praefectus Praetorio . For Rufinus lay under a suspicion of turning Tyrant , and 't was believed , that he had called the a Hunni ( a Barbarous Nation ) into the Roman Territories . For at that time they destroyed Armenia , and some parts of the East , by making incursions into those Provinces . Moreover , on the same day whereon Rufinus was killed , Marcianus Bishop of the Novatians died . He was succeeded in that Bishoprick by Sisinnius , of whom we have made mention * above . CHAP. II. Concerning Nectarius's death , and the Ordination of Johannes . WIthin a small intervall of time , Nectarius also , Bishop of Constantinople , departed this life , in the Consulate of Caesarius and Atticus , about the twenty seventh of the month September . Forthwith therefore , a * Contention aros● about the Ordination of a Bishop ; and some desired one person , others another , When a Consult had been severall times held about this matter , it was at last concluded on ▪ that † Johannes a Presbyter of the Antiochian Church , should be sent for from Antioch . For a fame was spread concerning him , for his ‖ Learning and Eloquence . Within some small space of time therefore , the Emperour Areadius ( with the common consent of all persons , I mean the Clergy , as well as Laity ) sends for him . And , to the end that his Ordination might be accomplished with more of firmness and authority , by the Emperours order many other Prelates were present , as was also Theophilus [ Bishop ] of Alexandria ; who made it his business to * blacken Johannes's glory , and to promote Isidorus ( a Presbyter under himself ) to the Bishoprick ; whom he had a great love for , because Isidorus had undertaken a very dangerous affair upon his account . What that business was , we must now declare . When the Emperour Theodosius was actually ingaged in a War against the Tyrant Maximus , Theophilus sent presents by Isidorus to the Emperour , and delivered two Letters to him , ordering him , to present the Gifts and Letters to him that should be Conquerour . Isidorus , in obedience to these commands , arriving at Rome , stayed there expecting the * Event of the War. But this business could not lie long concealed ; for a Reader who accompanied him , stole the Letters privately . On which account Isidorus being in a great fear , fled forthwith to Alexandria . This was the occasion of Theophilus's being so highly concerned for Isidorus . But [ the Grandees ] of the Imperial Palace , gave Johannes the preference . And in regard many persons raised accusations against Theophilus , and presented Libells ( some upon one account , others on another ) against him , to the Bishops that were present ; Eutropius the Chief person of the Bed-chamber to the Emperour , took the written Accusations , and shewed them to Theophilus , bidding him take his choice , whether he would Ordain Johannes , or be brought to his Tryall and answer the Accusations on foot against him . Theophilus ▪ terrified herewith , Ordained Johannes . Johannes therefore being Ordained , was seated in the Episcopall Chair in order to [ his bearing ] the Office of a Bishop , on the twenty sixth of February , in the following Consulate , a which the Emperour Honorius celebrated at Rome , and Eutychianus ( at that time b Praefectus praetorio ) at Constantinople , with Games and Sports . But in regard this Johannes is famous , both for the Books he left written , and also for the many troubles he fell into , I judge it fit not to pass his affaires over in silence , but relate as compendiously as 't is possible , what might be declared more at large ; and to set forth , whence he was , from whom extracted , how he was called to the Episcopate , after what manner he was deprived of it ; and [ lastly ] upon what account he was more honoured after his death , than whilest he was living . CHAP. III. Concerning the Descent and Education of Johannes Bishop of Constantinople . JOhannes therefore was born at Antioch [ a City ] of Syria-Coele , the Son of Secundus , and his mothers name was Anthusa , persons of a noble family in that Country . He was Scholar to Libanius the Sophista , and an hearer of Andragathius the Philosopher . Being ready to betake himself to the practise of the Civil Law , and perceiving how laborious and unjust a life they lead , a who are conversant in the * Forum , he chose rather to follow a quieter sort of life . And this he did , in imitation of b Evagrius ; who having been educated under the same Masters , had long before betaken himself to a more sedate and quieter course of life . Changing therefore forthwith his garb and his gate , he applied his mind to reading the Sacred Scriptures , and frequently went in great hast to the Church [ on account of praying . ] Moreover , he perswades Theodorus and Maximus ( who had been his School-fellows under Libanius the Sophista ) to leave their profession which had a respect to nothing but gain , and betake themselves to a more simple and meaner course of life . Of these two persons , Theodorus was afterwards Bishop of Mopsuestia a City in Cilicia ; and Maximus of Seleucia in Isauria . But being at that time very studious and diligent about virtue , they were instructed in a monastick course of life by Diodorus and Carterius , who then presided over the c Monasteries . Of these two Diodorus , afterwards made Bishop of Tarsus , wrote many books , being intent upon the bare Letter [ and obvious sense ] of the Sacred Scriptures ; but avoiding the d Allegoricall interpretation thereof . Thus far concerning these persons . Moreover , Johannes , ( who e converst frequently and familiarly with Basilius f at that time ordained a Deacon by Meletius , but afterwards constituted Bishop of Caesarea in Cappadocia ) was made Reader of the Antiochian Church , by g Zeno the Bishop in his return from Jerusalem . Whilest he continued in the degree of a Reader , he wrote a book against the Jews . Having not long after obtained the dignity of a Deacon from Meletius , he wrote his books concerning Priesthood , and those against Stagirius : Moreover , those concerning the incomprehensible nature of God , and those concerning * subintroduced women . After this , when Meletius was dead at Constantinople ; ( for he had made a journey thither , on account of Gregorius Nazianzenus's ordination : ) Johannes made a separation from the † Meletianists , nor did he communicate with Paulinus ; but lived quietly for the space of three whole years . Afterwards , when Paulinus was dead , he is ordained Presbyter by h Evagrius , Paulinus's successour . This ( to speak compendiously ) was Johannes's course of life , before his being made Bishop . He was a person ( as 't is said ) sower and morose , by reason of his [ overmuch ] zeal for temperance ; and ( as one of his intimadoes has reported ; ) from his younger years more addicted to anger , than bashfullness . Because of his * Sanctity of Life , he was not cautious and circumspect in ▪ relation to things future ; and by reason of his ‖ plainness , he was open and easie . He used too great a liberty in speaking to those who discoursed him . In his teaching , he made it his chief business to improve the Moralls of his hearers : and in his conferences , he was supposed by those who knew him not , to be proud and arrogant . CHAP. IV. Concerning Serapion the Deacon , and how by his instigation Johannes became offended with , and an enemy to his Clergy . THis being the humour and disposition of Johannes , after his promotion to the * Episcopate , he was more supercilious and severe towards his Clergy than was fitting ; his design in that being ( as he expected , ) to rectifie the lives of those under him . Immediately therefore at his very entry [ upon the Bishoprick ] he seemed rough and austere to the Ecclesiasticks , and incurred their * Odium , many of them became his enemies , and declined him as an angry person . Serapion his Deacon incited him to † alienate all mens minds from himself . And on a time , when all the Clergy were present , he spake aloud to the Bishop , after this manner , You will never be able ( O Bishop ! ) to get the mastery over these persons , unless you drive them all out with one rod. This expression of his excited an Odium against the Bishop . Not long after the Bishop ejected many persons out of the Church , some for one reason , others for another . But they ( as it usually happens in such violent proceedings of Governours , ) enter into a Combination against him , and calumniated him to the people . That which induced the hearers to a belief of what was spoken against him , was , that the Bishop would not eat with any body , nor would he upon any invitation go to a Feast . Upon which account most especially , the calumny against him improved , and grew greater . Upon what design ‖ he refused to eat with any person , no one could ever certainly tell . For those who are desirous of defending him , say that he had a very weak stomack , and could hardly digest meat ; for which reason he did eat alone . Others affirm , he did this on account of his Ascetick and most severe course of life . What-ever of truth there was in this matter , it was of no small advantage to his Accusers , in order to their calumniating him . Notwithstanding , the people did highly approve of him upon account of the Sermons he Preach't in the Church , loved the man exceedingly , and disregarded those persons who attempted to accuse him . Moreover , what his Sermons were , ( as well those published by himself , as them taken by the Notaries from his mouth as he Preach't them , ) how elegant , inviting and perswasive ; it is needless now to declare , in regard those that are desirous may read them , and reap abundant benefit from them . CHAP. V. That Johannes differed not only with the Clergy , but with the Magistracy also . And concerning Eutropius the Eunuch . AS long as Johannes was offensive to the Clergy only , the designes framed against him were weak , and infirm . But after he attempted to reprove many of the Magistracy also , beyond the bounds of what was fit , then the envy against him was much more enkindled . Many things were spoken against him ; most whereof were in future believed by the hearers . But that which made an addition to the calumny , was the Oration at that time spoken by him against Eutropius . For Eutropius the Eunuch ( the chief person of the Bed-chamber to the Emperour , the * first Eunuch that was vouchsafed the dignity of a Consul by the Emperour , ) desirous to be revenged upon some persons who had taken sanctuary in the Church , made it his business to get an Edict published by the Emperours , prohibiting any person from flying into the Churches for sanctuary , but that such as had fled thither should by force be drawn out thence . But [ divine ] vengeance followed immediately hereupon . For the Law was promulged , and not long after Eutropius himself , having offended the Emperour , made his escape into the Church . The Bishop therefore ( whilest Eutropius lay under the Altar , and was terrified with fear , ) a sitting in the Pulpit ( out of which it had before been his usage to Preach , in order to his being heard more easily ; ) made an Oration in reproof of him . Whereupon he seemed to give a greater offence to some persons , because he was not only incompassionate towards an unfortunate man , but on the contrary even reproved him . Eutropius therefore at that time bearing the Consulate , was by the Emperours order beheaded , for some crimes [ he had committed . ] His name also was rased out of the * Fasti Consulares , and only Theodorus's name , who had been his Colleague in the Consulate , was b Recorded therein . 'T is reported likewise , that Bishop Johannes , making use of his usuall freedom and boldness in speaking , did sharply reprove Gaina also , at that time Master of the Milice , because he took the confidence to make a request to the Emperour , that one of the Churches within the City might be assigned to the Arians , who were of the same opinion with himself . He also reproved several other of the Grandees upon various accounts , with much freedom and boldness ; by reason of which liberty of his , he gained the Ill-will of many persons . Wherefore , Theophilus also Bishop of Alexandria , soon after Johannes's Ordination , began to consider , how he might undermine and ruine him . And with some persons that were present he discoursed privately concerning that affair ; but he imparted his own design [ by Letters ] to many others , who were at a great distance . For he was not only vexed at Johannes's too great boldness ; but also because he had not been able to promote Isidorus , a Presbyter under him , to the Bishoprick of Constantinople . In this posture were Bishop Johannes's affairs ; and immediately , at the very beginning of his Episcopate , he felt the pangs of mischief and disquietude . But we will declare the matters that concern him , in the procedure of our History . CHAP. VI. Concerning the Tyranny of Gaïna the Goth , and the disturbance he raised at Constantinople ; and concerning his death . I Will now relate an affair worthy to be recorded , which hapned at this very time ; and will demonstrate , how divine providence freed the City and Roman State from the greatest danger imaginable , by unexpected assistances . What that was , must now be declared . Gaïna was by extract a Barbarian . Having made himself a Subject to the Romans , and ingaged in a Military Employ , he rose by degrees , and was at length constituted Generall both of the Roman Horse and Foot. When he had gotten so great a power , he knew not himself , nor could he moderate his own mind . But ( as the saying is ) moved every stone , that he might render the Roman Empire subject unto himself . He sent for the whole nation of the Goths , out of their own Country . a And took care , that such as were his relations should have the Command of the Military Forces . [ Moreover , ] when Tribigildus ( one of his kindred , Tribune of those Souldiers lodged in Phrygia , ) * raised a Rebellion by Gaïna's instigation , and ruined the whole Province of Phrygia ; Gaïna orders the matter so , that the care of affairs there should be committed to himself . To which the Emperour Arcadius , foreknowing nothing [ of his design , ] readily yielded . Gaïna therefore forthwith made an Expedition , pretendedly indeed against Tribigildus ; but in reality , with a resolution to turn Tyrant . He took along with him a vast multitude of the Barbarous Goths . And when he was arrived in Phrygia , laid all places desolate . The Romans were on a sudden mightily disturbed , not only by reason of the vast number of Barbarians who were with Gaïna , but also in regard the [ fertilest and ] most usefull Provinces of the East were highly endangered . But then the Emperour , in relation to the present juncture of affairs , made use of a prudent and usefull advice , and by subtlety made an attempt upon the * Barbarian . Having therefore sent [ Embassadours ] to him , he took a resolution of appeasing him as well by words , as deeds . Upon Gaïna's demanding two of the eminentest Personages of the Senatorian Order ( who had born the Consulate , to wit , Saturninus and Aurelianus , b persons whom he look't upon as hinderers of his designes ; ) to be Hostages ; the Emperour , in compliance with the necessity of that time delivered them , though unwillingly . These two persons , prepared to undergo death for the good of the publick , with a couragious mind obeyed the Emperours Command . And went forth to meet the Barbarian , some distance from Chalcedon , at a place termed the Hippodrome ; being ready to endure whatever he should inflict . However , they suffered no harm . But Gaïna made use of * dissimulation , and came to Chalcedon . Whither the Emperour Arcadius also went to meet him . The Emperour and the Barbarian going both into that Church where the body of the Martyr Euphemia is deposited , bound themselves in a mutuall Oath , that they would not frame designes one against the other . The Emperour , a person that had a pious and religious esteem for an Oath , and was upon that account beloved by God , kept the ingagement he had entred into . But Gaïna violated it , and receded not from the design he had proposed to himself ; but was intent upon causing Burnings and Plunderings , both at Constantinople , and also ( if he could have effected it ) over the whole Roman Empire . The * City therefore was turned into a Barbary , by reason of the innumerable multitudes of Barbarians , and its inhabitants had the treatment of Captives . [ Moreover , ] so great was the danger which hung over the City , that a vast Comet which reached from heaven even to the earth , the like to which no man ever saw before , gave an indication thereof . Gaïna therefore in the first place impudently attempted to make plunder of the silver publickly exposed to sale in the shops . But when , by a preceding Rum●ur thereof , [ the Money-changers ] abstained from exposing their silver on their Tables ; he betook himself to another designe . And in the dead of the night he sends a great number of Barbarians to burn down the Pallace . At which time it was perspicuously manifested , how great a care God had of the City . For a multitude of Angels appeared to the Traytors , in the form of armed men of a vast Stature ; whom the Barbarians conjecturing to be in reallity a numerous and valiant Army , were astonished thereat , and departed . When this was told to Gaïna , it seemed incredible to him . For he well knew , that the greatest part of the Roman Army was then absent , being engarisoned in the Cities [ of the East . ] On the next night therefore , and on many nights afterwards , he sent other persons . But when he had sent c severall men , who still brought him the same news ; ( for God's Angels always appeared in the same form to the Traytors : ) at length he himself went accompanied with a great multitude , to be a spectatour of the Miracle . Supposing them really to be an * Army of Souldiers , which on the day-time lay concealed , and in the night opposed his attempts ; he framed a design , prejudiciall ( as he thought ) to the Romans , but which ( as the event demonstrated ) was of great advantage to them . For feigning himself to be possest with a devill , upon a pretence of prayer , he goes to the Church of John the Apostle , which is seaven miles distant from the City . The Barbarians went out with him , and carried out their Arms covertly , hiding them partly in Tuns , and partly making use of other devices . But when the Guard that kept the City-gates , having discovered the trick , would not suffer them to carry out their weapons , the Barbarians drew their swords , and slew those that guarded the Gates . Hereupon arose a horrid tumult in the City , and death seemed to be impendent on all persons . Notwithstanding , at that time the City suffered no harm , all its Gates being strongly fortified . But the Emperour made a seasonable use of prudent advice , and having proclaimed Gaïna a publick Enemy , he commanded those Barbarians who were left in the City to be slain . One day d after the men that guarded the Gates had been slain , the Souldiers that were present engage the Barbarians within the City-gates , near the Church of the Goths . For all the Barbarians who were left in the City flock't thither . They burnt the Church , and slew a great many of the Barbarians . Gaïna , informed that those of his party who could not get out of the City were slain , and perceiving that his Artifices were unsuccessfull to himself , left [ S t John's ] Church , and went in great hast into Thracia . Being come to Cherronesus , he endeavoured to pass ▪ over from thence , and take Lampsacus , that from that place he might make himself Master of the Eastern parts . But upon the Emperour 's sending forces immediately both by Land and Sea , there appeared another admirable effect of divine Providence . For whilest the Barbarians , wanting Vessells patch't up Ships in great hast and disorder , wherein they might make their passage ; on a sudden the Roman Navy appeared in sight , and a West-wind blew hard . The Romans had a safe and easie passage in their Ships . But the Barbarians together with their horses in their Ships were tossed up and down and dispersed by a Storm , and at length perished in the Sea. Many of them also were destroyed by the Romans . After this manner a numerous multitude of Barbarians at that time lost their lives in their passage . But Gaïna got away from thence , and flying through Thracia , falls into the hands of another party of the Roman Forces , by whom he is slain together with the Barbarians in his company . Let thus much be sufficient to have been said e cursorily concerning Gaïna . If any one be desirous of having an accurate account concerning the transactions of that War , let him read The Gainëa written by Eusebius f Scholasticus , who at that time was an Auditour of Troilus the Sophista : and having been a Spectatour in that War , he related the transactions thereof in four Books written in Heroick Verse . For which Poem he was much admired , whilest the memory of things was fresh . And very lately , Ammonius the Poet his made a Poem upon the same subject , and recited it before the Emperour Theodosius Junior , in his sixteenth Consulate which he bore with Faustus ; on account whereof he has gotten a great repute . Moreover , this War was ended on the Consulate of Stilichon and Aurelianus . And the year following , Fravitus bore a Consulate , a Personage by extract indeed a Goth , but one who had exprest much of kindness and fidelity towards the Romans ▪ and had done them excellent service in this very War. On which account he had the dignity of a Consulate bestowed upon him ; in whose year the Emperour Arcadius had a Son born , Theodosius the Good , on the tenth of * April . Let thus much be said concerning these things ▪ [ Further , ] whilest the affaires of the Roman State were thus tempestuous , those intrusted with the Prelacy , abstained not in the least from framing Designes and Plots one against another , to the reproach and disgrace of the Christian Religion ▪ ●or at this very time the Bishops employed their thoughts about raising tumults and insurrections against one another . Which mischief took its beginning ▪ from Egypt , upon this account . CHAP. VII . Concerning the Dissention which hapned between Theophilus [ Bishop ] of Alexandria , and the Monasticks in the Solitude . And how Theophilus Anathematized Origen's Books . A Little before this , a question had been started , whether God were a body , and had an humane shape ; or whether he were incorporeall , and forreign , not only to an humane , but to any other bodily shape and figure whatever . By reason of this question , strifes and contentions were raised amongst many persons : some favouring this opinion ; others patronizing that . The greatest part of the plainer and simpler sort of Asceticks asserted , that God was corporeall , and had an humane shape . But most [ other persons ] condemned their opinion , affirming God to be incorporeall , and wholly void of all manner of bodily shape . Whose Sentiment was embraced by Theophilus Bishop of Alexandria ; in so much that he invieghed publickly in the Church , in the presence of the people , against those who asserted God had an humane shape ; and did himself expressly determine , that he was incorporeall . The Egyptian Asceticks understanding this , left their Monasteries and came down to Alexandria . And raised a tumult against Theophilus , condemning him of impiety ; and were resolved to kill him . Theophilus , acquainted herewith , was sorely perplexed , and employed his mind about a device , how he might avoid the death he was threatned with . Being come into the presence of these men , he addrest himself to them in a flattering way , and spoke to them on this wise : * Whilest I behold you , to my thinking I see God's Countenance . These words mollified the fury of the Monks . Their return to him was : If you speak true , [ to wit , ] that God's Countenance is like ours , then Anathematize Origen's Works . For some persons have disputed out of those a Books , and contradicted our Opinion . But , if you refuse to do that expect from us the Treatment due to impious persons and enemies to God. I will do whatever seems good to you , ( replied Theophilus ) and therefore be not incensed against me . For I my self do abominate Origen's Books , and judge those persons worthy of reprehension , who admit of them . Theophilus therefore having after this manner given the Monks a repulse , dismissed them . And perhaps the controversie about this matter , which had come to this height , might have been quieted and appeased ; had there not another accident forthwith hapned , of this nature . There presided over the Monasteries in Egypt four pious men , Dioscorus , Ammonius , Eusebius , and Euthymius . These persons were own Brothers ; and from their [ stature of ] body were termed The Long ▪ They were eminent both for their [ Sanctity of ] life , and eloquence . And upon that account their fame was very great at Alexandria . Moreover , Theophilus Bishop of Alexandria had an high esteem for these men . For which reason he constituted one of them , to wit , Dioscorus , Bishop of Hermopolis ; having by force constrained him [ to undertake that Ecclesiastick Charge . ] Two more of them he intreated to continue with him , and could scarcely perswade them to it : but in regard he was Bishop , at length he forced them [ to stay ; ] and b having honoured them with the Dignity of Clergy-men , he committed the disposall of [ the Revenue of ] the Church to them . They , necestitated thereto , and discharged their office of Stewardship very well . Notwithstanding , they were displeased , because they could not Philosophize , as they had a mind to do , nor be intent upon [ their studies of ] an Ascetick Discipline . But when in process of time , they were of opinion that their souls received harm , in regard they perceived the Bishop wholly intent upon Lucre , and making it his chief concern to amass money together , ( and upon that account , as 't is commonly said moving every stone ; ) c then they refused to live a●y longer with him , saying they were in love with the Solitude , and preferred that before a City-life . The Bishop , as long as he was ignorant of the true reason [ why they resolved to be gone , ] entreated them to stay . But after he perceived himself condemned by them , he was filled with rage , and threatned to do them all manner of mischief . When they , disregarding his menaces , were departed into the Solitude ; Theophilus being ( as may be conjectured ) a person of an hot and hasty temper , raised no small disturbance against these persons : but set all engines on work to create them trouble . He forthwith entertained an hatred for their Brother Dioscorus also , Bishop of Hermopolis . For he was sorely vexed at him , because the Asceticks were his favourers , and had an high veneration for him . He very well knew , that he could no ways damnifie these persons , unless he could make the Monks their enemies . He therefore makes use of this method . 'T was certainly known to him , that those men , in their frequent disputes with him , [ had strongly asserted ] that God was incorporeall , and in no wise had an humane shape . For , humane passions do of necessity accompany an humane shape . And this had been diligently inquired into by the Ancients , especially by Origen . Although this was Theophilus's own Sentiment concern●ng God , yet that he might be revenged of his enemies , he was not ashamed of contradicting what he and they had well and truly asserted . But * imposed upon most of the Monks , persons innocent indeed and sincere , but who were unskillfull in learning , yea most of them illiterate . For he sends Letters to the Monasteries in the Solitudes , giving them advice that they ought not to be perswaded by Dioscorus , nor his Brethren , who affirm God to be incorporeall . For God ( said he , ) according to the [ testimony of the ] Sacred Scripture , hath eyes , ears , hands , and feet , as men have . But those persons about Dioscorus , being followers of Origen , do attempt to introduce an * impious opinion ; to wit , that God has neither eyes , nor ears , nor feet , nor hands . With this imposture he deceives most of the Monks ; and there arises a very hot dissention amongst them . Such as had their minds † cultivated with Learning , were in no wise caught with this fraud ; but continued their adherence both to Dioscorus and Origen . But the simpler sort , who were the most in number , and had the greatest warmth and zeal , forthwith made an insurrection against the Brethren . A division therefore was made amongst them , and they reproach't one another as impious persons . Theophilus's party termed the Brethren Origenists and impious persons . On the contrary , the other Faction stiled those instigated by Theophilus ‖ Anthropomorphitae . Whereupon no small contention arose , and an irreconcileable War was kindled between the Monks . As soon as Theophilus understood , that his design succeeded according to his own mind , he went to Nitria ( where the Monasteries are , ) accompanied with a great multitude , and d Arms the Monks against Dioscorus and his Brethren . They having been in great danger of loosing their lives , at length with great difficulty made their escape . Johannes Bishop of Constantinople was in the interim wholly ignorant of what had been done in Egypt : and he grew famous for his Learning and Eloquence , on account whereof he became eminent [ in all places . ] He was also the first person that inlarged the Prayers [ usually made ] in the Nocturnall Hymns , [ which he did ] for this reason . CHAP. VIII . Concerning the Prayers of the Nocturnall Hymns [ sung ] by the Arians and Homoöusians ; and concerning the ingagement which hapned between them : and that the singing of Hymns in parts , wherein one sang one verse , another another , had its originall from Ignatius a Theophorus . THe Arians , as we have said , had their Meetings without the City . Every week therefore , as often as the Festivall days occurred ▪ ( I mean the Sabbath , and Sunday , ) whereon Assemblies were usually held in the Churches ; they flock't together within the City , about the publick * Piazza's , and sang Hymns adapted to the Arian Heresie , answering one another by turns . And this they did for the most part all night long . Early in the morning they sang the same alternative Hymns , passed through the midst of the City , out of its Gates , and so went to the places where they met . But in regard they would not desist from making use of such terms as gave a provocation to the Assertours of the Homoöusian opinion : ( For they frequently Sang such words as these , Where are they who affirm Three to be one power ? ) Johannes being afraid , lest any of the more ignorant sort might be drawn away from the Church by such Hymns , in opposition to them appoints some of his own people , that they also might imploy themselves in singing of Nocturnall Hymns , and by that means both obscure the Sedulity of the Arians about these things , and also confirm his own party [ the Orthodox ] in the profession of their Faith. This design of Johannes's was seemingly good and usefull ; but the conclusion of it was disturbance and dangers . For , in regard the Hymns of the Homoöusians , in their singing of them in the night , were performed with more of pomp and Show : ( for Johannes invented Silver Crosses , whereon were carried wax-tapers lighted ; the Empress Eudoxia being at the charge hereof : ) the Arians , who were very numerous , and possest with an envious emulation , resolved to be revenged , and to make an Attack against them . For , by reason of that power and sway which they had formerly had , they were as yet hot and ready for such conflicts , and likewise they despised their adversaries . Without delay therefore , on one of those nights they ingaged . Briso , the Empresse's Eunuch , who at that time was the Singers Instructour , received a wound in his forehead by a stone : and moreover , some persons on both sides were slain . The Emperour incensed hereat , prohibited the Arians from singing their ▪ Hymns any more in publick . Such , as we have declared , were the transactions then . We are further to relate , whence this usage of singing alternative Hymns in the Church had its original . b Ignatius the third Bishop of Antioch in Syria from the Apostle Peter , who also converst with the Apostles themselves , saw a Vision of Angells , praising the Holy Trinity by singing of Alternative Hymns , and he delivered that way of singing , which he had seen in his Vision , to the Antiochian Church . Whence the same Tradition was spread over all other Churches . This is the account we have received concerning Alternative Hymns . CHAP. IX . Concerning those termed The long Monks , and how Theophilus having conceived an implacable hatred against Johannes upon their account , made it his business to get him deposed [ from his Bishoprick ] NOt long after this , the Monks together with Dioscorus and his Brethren , went from the Solitudes to Constantinople . They were accompanied by Isidorus , a person for whom Theophilus had heretofore had a great * Love ; a but was then become his most deadly Enemy , upon this account . One Peter was b Chief-Presbyter of the Alexandrian Church . Theophilus had conceived an hatred against him , and took a resolution of ejecting him out of the Church . He charged him with this accusation , that he had admitted a woman , by Sect a Manichaean , to [ a participation of ] the Sacred Mysteries , before he had brought her off from the Manichaean Heresie . But in regard Peter said that the woman had renounced her Heresie , and that she had not been admitted [ to the Eucharist ] contrary to Theophilus's mind , Theophilus was for that reason highly incensed , in regard he was calumniated . For he affirmed himself to be wholly ignorant of what had been done . Peter therefore summoned Isidorus to attest , that the Bishop was not ignorant of what had been done concerning the woman . It hapned that Isidorus was at that very time at the Imperiall City Rome . For he had been sent by Theophilus to Damasus Bishop of Rome , that he might make a reconciliation between him and Flavianus Bishop of Antioch . For Meletius's adherents made a separation from Flavianus , on account of his Oath , as has been declared * before . Isidorus therefore being returned from Rome , and summoned by Peter to give in his Evidence , affirmed that the Manichaean woman was admitted [ to the Sacrament ] agreeable to the Bishop's consent : and that the Bishop himself administred the [ Sacred ] Mysteries to her , Hereupon Theophilus was highly enraged , and out of anger ejected them both [ out of the Church . ] This was the occasion of Isidorus's accompanying Dioscorus and his Brethren to Constantinople ; that the designs which had fraudulently been formed against them , might be inspected and lai● open before the Emperour himself , and Johan●●● the Bishop . Johannes informed hereof , gave the men an honourable reception ; and excluded them not from communion of the Prayers ; but said he would not allow them a communion of the [ Sacred ] Mysteries , before cognizance had been taken of their Case . Whilest the affair was in this posture , a false report is brought to the hearing of Theophilus , as if Johannes had both admitted them to the Sacred Mysteries , and was also ready to give them assistance . Wherefore [ Theophilus ] made it his whole business , that he might not only be revenged upon Dioscorus and Isidorus , but cast Johannes also out of his [ Episcopall ] Chair . He sends Letters therefore to the Bishops of every City , concealing indeed his own design , and to appearance blaming therein Origen's Books only : [ notwithstanding , ] Athanasius , ( who lived long before him , ) in confirmation of his own Faith , has frequently made use of the authority and Testimony of Origen's writings , in his Orations against the Arians . CHAP. X. That Epiphanius [ Bishop ] of Cyprus being also led away by Theophilus's frauds , convened a Synod of Bishops in Cyprus , to determine against Origen's Writings , and reproved Johannes for reading Origen's Books . HE became reconciled also to Epiphanius Bishop of Constantia in Cyprus , with whom he had heretofore disagreed . For Theophilus a had been angry with Epiphanius , in regard he entertained abject thoughts of God , and subposed him to have an humane shape . Although Theophilus embraced these Sentiments concerning God , and reproved those who supposed the Deity had an humane shape ; yet by reason of the hatred he had conceived against some other persons , he openly denyed his own thoughts : and at that time entred into a friendship with Epiphanius ( with whom he had before been at difference , ) as if he had altered his mind , and entertained now the same Sentiment with him concerning God. He was very earnest with Epiphanius likewise to convene a Synod of the Bishops in Cyprus , that therein Origen's Writings might be condemned . Epiphanius being by reason of his singular piety a person of a plain disposition and unacquainted with subtlety , was soon induced into Errour by Theophilus's Letters . And having assembled a Synod of the Bishops within the Island [ Cyprus , ] prohibits the reading of Origen's Books . He sent Letters also to Johannes , intreating him to abstain from reading Origen's Works ; and [ requesting ] that he also would convene a Synod , and make the same determination he had done . Theophilus therefore having wound in Epiphanius , a person famous for his piety , to embrace his own opinion , and perceiving that his design throve according to his wish ; became more confident , and he also ●●●self b Assembled many Bishops : in which convention ( agreeable to what had been done by Epiphanius ) a sentence of condemnation was ponounced against the Writings of Origen , who had been dead c almost two hundred years : Not that this was Theophilus's principall design , but [ he did it chiefly ] to be revenged on Dioscorus and his Brethren . Johannes gave little heed to what he was acquainted with either from Epiphanius , or Theophilus himself ; his mind being wholly imployed about Preaching in the Churches . And for that indeed he was extraordinarily eminent : but he altogether slighted the plots and designes formed against him . But after it came to be apparently known to most persons , that Theophilus made it his business to divest Johannes of his Bishoprick , then all those men who had an hatred for Johannes , joyned in their raising calumnious complaints against him . And many , as well of the Clergy , as of the Grandees who had a great interest in the Imperiall Pallace , supposing they had a very fair opportunity offered them of being revenged upon Johannes , procured a Grand Synod to be convened at Constantinople , sending into divers parts [ for the Bishops , ] partly by Letters , and partly by Messengers . CHAP. XI . Concerning the [ two ] Syrian [ Bishops ] Severianus and Antiochus , how , and for what reasons they disagreed with Johannes . MOreover , the Odium against Johannes was increased by another accident of this nature . There were two Bishops who flourished at one and the same time , by extract they were Syrians , [ their names ] Severianus and Antiochus . Severianus Presided over the Church of Gabali , which is a City of Syria ; and Antiochus over that of Ptolemaïs scituate in Phoenice . Both of them were famous for their eloquence . Severianus , though he seemed to be very Learned , yet did not pronounce the Greek tongue exactly and distinctly : but whilest he spoke Greek , his voice had the sound of Syriack . Antiochus came first to Constantinople from Ptolemaïs ; and having for some time Preached in the Churches [ of the Imperiall City ] with much Labour and Diligence , and from them procured a great summe of money ; at length he returned to his own Church . Afterwards , Severianus being informed that Antiochus had gotten a great deal of money at Constantinople , made it his business to follow his example . Having therefore exercised himself very much , and made many Sermons , he also comes to Constantinople . Where being curteously received by Johannes , for some time he soothed and ●●attered him , and was notwithstanding beloved and honoured by Johannes : in the mean while he grew famous for his Sermons , and on that account came to be taken notice of by * many great personages [ of that City , ] and moreover , by the Emperour himself . It hapned that the Bishop of Ephesus died at that time , and Johannes was necessitated to make a journey thither , to ordain a Bishop there . Being come to that City , and finding some endeavouring to promote one person to the Bishoprick , others another , ( who also strove very earnestly amongst themselves upon their account , for whom they gave their suffrages ; ) Johannes perceiving that both parties contended most pertinaciously , and would in no point be obedient to his admonitions ; resolved to put an end to their contention * without offending either faction . He himself therefore preferred one Heraclides his Deacon , by Nation a Cypriot ▪ to the Bishoprick . And so both parties desisted from their mutuall contentiousness , and were at quiet . On this account Johannes was necessitated to stay at Ephesus a long time . In the interim that he resided there , Severianus gained a greater esteem and affection from his Auditors at Constantinople . Nor was this thing unknown to Johannes . For he was with all imaginable speed acquainted with what-ever hapned . When therefore Serapion ( of whom we have made mention † before , ) suggested this to him , and told him the Church was disturbed by Severianus , Johannes was provoked to an Emulation . And having ‖ incidently taken away many Churches from the Novatianists and Quartadecimani , he returned to Constantinople . Where he renewed the care of the Churches which was incumbent on him . But no body was able to endure Serapion's haughtiness and arrogancy . For in regard he was in possession of a great * interest and favour with Johannes the Bishop , his insolence towards all persons was immeasurable . For which reason the Odium also against the Bishop became more enkindled . Upon a time , when Severianus passed by him , Serapion refused to give him the Honour due to a Bishop : but continued in his seat , demonstrating thereby that he had but a very slight esteem for Severianus's presence . Severianus could not bear this contempt of Serapion's ; but spake with a loud voice to those that were present , If Serapion dies a Christian , Christ hath not been Incarnate . Serapion having gotten this occasion , did openly render Severianus odious to Johannes : He concealed the first clause of the sentence , [ to wit , this ] if Serapion dies a Christian ; and affirmed that Severianus said these words only , doubtless Christ was not incarnate . He produced a company of his own [ faction ] who attested that the words were spoken so . Johannes therefore forthwith expells Severianus out of the City . This coming to the knowledge of the Empress Eudoxia , she reproves Johannes severely ; and gave order that Severianus should forthwith be recalled from Chalcedon in Bithynia . He returned immediately . But Johannes declined his friendship ; nor could he be induced thereto by the intreaty of any one . a Till at length the Empress Eudoxia , in that Church called The Apostles , cast her Son Theodosius ( who now Reigns successfully , but was then a very young child ; ) before Johannes's knees , and b having adjured him frequently by her Son , with much adoe prevailed with him to admit of a friendship wi●h Severianus . After this manner therefore these two persons were to appearance reconciled : nevertheless , they retained a rancoured mind one towards another . Such was the occasion of Johannes's grudge against Severianus . CHAP. XII . That Epiphanius coming to Constantinople , held Assemblies , and performed Ordinations contrary to Johannes's mind ; that he might gratifie Theophilus . NOt long after this , Epiphanius the Bishop comes again out of Cyprus to Constantinople , induced thereto by Theophilus's * perswasives : he brought along with him † a copy of a Sentence of a Synod , wherein he had not declared Origen to be Excommunicate , but had condemned his Books only . Arriving therefore at Saint John's Church , ( which is distant from the City seven miles , ) and coming ashoar , he celebrated an Assembly , a and ordained a Deacon ; after which he entred into the City . That he might gratifie Theophilus , he declined Johannes's invitation , and lodged in a little private house . And having called together those Bishops who were then at Constantinople , he produced a copy of the Sentence of condemnation against Origen's Books , and recited it to them : b having nothing to say against those Books , only he and Theophilus were pleased to reject them . Some [ of the Bishops ] out of that reverential respect they bore Epiphanius , subscribed [ this Decree of the Synod : ] but very many of them refused to do it . Amongst which number was Theotimus Bishop of Scythia , who made this answer to Epiphanius . I ( said he ) will neither be injurious ( O Epiphanius ! ) to a person who has long since ended his life piously ; nor dare I attempt so impious a fact , as to condemn what our Predecessours have in no wise rejected ; especially when I do not c know of any ill doctrine in the Books of Origen . After this he produced a Book of Origen's , which he began to read , and shewed the Ecclesiastick expositions [ of Scripture which occur'd ] therein . And then he subjoyned these words . They who are injurious towards these writings , perceive not that they fix a reproach upon those very Books , concerning which these are written . This was the return , which Theotimus ( a person eminent for his piety and rectitude of life , ) made to Epiphanius . CHAP. XIII . What this Writer can say in defence of Origen . BUt in regard such as delight in reproaching , have imposed upon many persons , [ and disswaded them ] a from reading Origen , as being a blasphemous Authour ; I judge it not unseasonable to discourse a little concerning them . Vile and despicable men , who of themselves cannot arrive at an eminency , are desirous of getting a name from discommending those who are better than themselves . The first person affected with this distemper was Methodius , Bishop of a City in Lycia named Olympus . Then , Eustathius , who for some small time Presided over the Church in Antioch . After him , Appollinaris , and lastly Theophilus . This Mess of Revilers have calumniated Origen , but proceeded not in one and the same method . For one has broke out into an accusation against him upon one account , another upon another ; whereby each of them hath sufficiently demonstrated , that he has fully approved of whatever he has not found fault with . For , whereas one has blamed him in particular for one opinion , another for another ; 't is manifest that each of them has wholly admitted as true what he hath not cavilled at ; his silence approving of that which he has not found fault with . Methodius indeed , when [ in his books ] he had in many passages severely inveighed against Origen , does notwithstanding afterwards unsay as it were what he had written , and b admires the man , in the c Dialogue to which he gave the Title of Xenωn . But , I do affirm , that an addition is made to Origen's commendation from his being accused by these persons . For they who have gotten together whatever they supposed blame-worthy [ in Origen , ] and notwithstanding have not in the least found fault with him in these their Collections for entertaining ill Sentiments concerning the Holy Trinity ; [ these men , I say ] do most evidently demonstrate and bear witness to his true and Orthodox piety . And by their not blaming him in this particular , they commend him by their own testimony . But Athanasius a couragious defender of the Homoöusian Faith , in his Orations against the Arians , does with a loud voice cite this Authour as a witness of his own faith , interweaving his words with his ▪ own , after this manner ; The most Admirable and Laborious Origen ( says he ) does by his own testimony confirm our Sentiment concerning the Son of God , affirming him to be coëternall to the Father . They therefore who reproach Origen , have forgot themselves [ and consider not ] that they speak calumniously of Athanasius , Origen's praiser . But , let thus much be said concerning Origen . We will now return to the Sequell of our History . CHAP. XIV . How Johannes ( having invited Epiphanius to come to [ his Pallace ] and he refusing , and continuing his holding of separate Assemblies in the Church of the ▪ Apostles , ) admonished and reproved him , because he did many things contrary to the Canons . Wher●at Epiphanius was terrified , and returned into his own Country . a JOhannes was in no wise angry , because Epiphanius had made an Ordination in his Church , contrary to the Canon : but invited him to come and lodge with him in the Bishops Pallace . But his answer was , that he would neither abide nor pray with him , unless he would expell Dioscorus and his Brethren out of the City , and with his own hand subscribe the condemnation of Origen's Books . Upon Johannes's deferring to do these things , and saying that nothing ought rashly to be done * before a determination of a Generall Councill ; those that hated Johannes put Epiphanius upon another design . For they contrive , that at the next Religious meeting which was to be held in that Church named The Apostles , Epiphanius should come forth publickly , † condemn Origen's Books in the presence of all the people , Excommunicate Dioscorus with his followers , and reproach Johannes as being their favourer . These things were declared to Johannes : and on the day following he sends this message to Epiphanius ( who was then come into the Church ) by Serapion : Epiphanius , You do many things contrary to the Canons : first , you have made an Ordination in the Churches under my jurisdiction : then , without any order from me , you have made use of your own authority and ministred in the said Churches : Further , when b heretofore I invited you hither , you refused to come , and now you allow your self that liberty . Take heed therefore , least a tumult being raised amongst the people , even you your self incur danger therefrom . Epiphanius having heard this , was fearfull and went from the Church : and after he had very much blamed Johannes , he began his voyage to Cyprus . Some persons report , that at his going a-board , he spake these words to Johannes , I hope you will not die a Bishop . And , that Johannes made him this return , c I hope you will not arrive in your own Country . I cannot positively affirm , whether they who told me these things spake true . Notwithstanding , the event was agreeable to both their wishes . For Epiphanius arrived not at Cyprus : but d after his departure died on Shipboard . And within a small time afterwards Johannes was deposed from his Bishoprick , as we shall manifest in the procedure of our History . CHAP. XV. How after Epiphanius's departure , Johannes made an Oration against women , and upon that account ( by the care of the Emperour , and Empress , ) a Synod was convened against him at Chalcedon , and he is ejected out of his Church . FOr , after Epiphanius's departure , Johannes received information from some persons , that the Empress Eudoxia had animated Epiphanius against him . And being a person of an hot disposition , and of a ready expression ; without delay he made an Oration in the presence of the people , the contents whereof were the discommendation of all women in generall . The multitude understands that Oration so , as if it had been * Aenigmatically spoken against the Empress . This Speech is taken in writing by malevolent persons , and brought to the knowledge of the Emperours . The Empress , informed hereof , complains to the Emperour of the injury done to herself , and tells him that her injury was his . She takes care therefore , that Theophilus should forthwith convene a Synod against Johannes : which was in like manner urged by Severianus : for he still retained his grudge [ against Johannes . ] Within a small intervall of time Theophilus arrived , accompanied with many Bishops of severall Cities [ whom he had summoned together by his Letters . ] a For , the Emperour had given him this order by his Rescript . They flock't together most especially , who were displeased with Johannes , some upon one account , others on another . They came also , whom Johannes had turned out of their Bishopricks . For Johannes had deposed many Bishops in Asia , when he went to Ephesus upon account of ordaining Heraclides . All of them therefore by agreement met together at Chalcedon [ a City ] of Bithynia . One Cyrinus was at that time Bishop of Chalcedon , by country an Egyptian : he prated [ against Johannes ] before the Bishops , terming him an Impious , arrogant , and b inexorable person . With which words the Bishops were mightily pleased . But Maruthas Bishop of Mesopotamia ; against his will trod upon Cyrinus's foot . By reason of which [ bruise ] he was in very great pain , and could not accompany the rest of the Bishops in their passage to Constantinople . He therefore continued at Chalcedon ; but the rest failed over to Constantinople . None of the Ecclesiasticks went out to meet Theophilus , nor shewed him the usuall respect and honour : for he was known to be [ Johannes's ] open enemy : The Alexandrian Mariners , whose Corn-fleet hapned to be there at that time , went forth to meet him , and received him with acclamations of joy . Theophilus refused to go into the Church ; but took up his lodgings in one of the Emperours houses , named Placidiana . Thence-forward many accusations were raised against Johannes . Nor was there the least mention now made concerning Origen's Books : but they betook themselves to other absurd criminations . Provision being made before hand after this manner , the Bishops met at a place * near the City Chalcedon termed the † Oake , whither they cited Johannes immediately , that he might make his defence in reference to the Crimes he stood charged with . Together with him they summoned in Serapion [ his Deacon , ] Tygris the Eunuch a Presbyter , and Paulus a Reader . For these persons were accused together with Johannes . But , in regard Johannes made use of an c Exception , and refused those that summoned him in , as being his enemies , and appealed to a generall Councill ; without any delays they cited him in four times . And when he refused to appear , but gave them always the same answer , they condemned and deposed him ; laying no other crime to his charge but this only , that upon his being summoned he would not appear . This business being divulged about Evening , put the multitude into the greatest tumult immaginable : wherefore they watched all night long , and would in no wise suffer him to be taken out of the Church : but cryed out , that cognizance ought to be taken of his case in a greater Synod . But the Emperour issued out an Order , that he should be forthwith ejected , and carried into banishment . Johannes understanding this , surrendred himself about d Noon on the third day after his deposition , the people not knowing of it . For he was afraid , least a disturbance might have been raised upon his account . So , he was conveyed away [ and banished . ] CHAP. XVI . That the people being tumultuous because of Johannes's banishment , Briso the Empresse's Eunuch , was sent to bring him back again to Constantinople . BUt the people were intollerably tumultuous . And ( as it usually happens in such cases , ) those who had conceived an hatred against him , changed it into a compassion , and affirmed him to be calumniated , whom a little before they desired to see deposed . Upon this account therefore , they were the most numerous , who exclaimed both against the Emperour , and the Synod of Bishops . But in a more especiall manner they fix't the occasion of this calumny upon Theophilus . For his frauds could no longer continue concealed : but [ were discovered ] both by many other indications , and also because he communicated with Dioscorus and those termed the Long Monks , a soon after Johannes's deposition . Moreover , at that time Severianus also ( in a Sermon he Preach't in the Church , ) supposing he had a fair opportunity of reproaching Johannes , spake these words : Although Johannes had been condemned for nothing else , yet his proud and arrogant disposition was crime sufficient [ justly to have occasioned ] his deposition . For men are forgiven all other sins , but God resisteth the proud , as the Sacred Scriptures inform us . These words provoked the populace to an higher degree of obstinacy and contention . Upon which account the Emperour gave order he should be recalled immediately . Briso therefore the Empresse's Eunuch being sent , found him at b Praenetum , which is a Mart-Town scituate over against Nicomedia , and ordered him , to return to Constantinople . But in regard Johannes , after he was recalled from Exile , refused to enter the City before he had been declared innocent by a greater Judicature ; in the interim therefore he abode in a c Village at some distance from the City , termed Marianae . Upon his making delays and refusing to enter the City , the multitude was incensed , and forthwith began to cast forth opprobious words against the Emperours . For which reason Johannes was forced to return . The populace therefore went forth to meet him with [ expressions of ] the greatest veneration and honour , and bring him directly to the Church : entreating him to place himself in the Episcopall Chair , and ( according to his former usage ) pray for peace upon the people . Upon his refusing to do that , and saying that that ought to be done by a determination of the Judges , and that it was necessary his condemners should acquit him ; the multitude grew more inflamed , they being extreamly desirous to see him sitting in the [ Episcopall ] Chair , and to hear him Preach again . At length the people prevailed to have these things done . And Johannes , after he had seated himself in the Episcopall Throne , according to his usage prayed for peace upon the people : and moreover , being constrained thereto , he Preached a Sermon to them . This thing gave Johannes's adversaries an occasion of [ raising ] another calumnious accusation against him . But concerning that they spake not one word then . CHAP. XVII . That upon Theophilus's desiring to discuss Heraclides's case then absent , and Johannes's refusing to permit him ; an engagement hapned between the Constantinopolitans and Alexandrians , wherein many were slain [ on both sides . ] At which Theophilus and some other of the Bishops were terrified , and fled from the City . BUt in the first place Theophilus made an attempt to call in question Heraclides's a Ordination ; that so , if possible , he might make that an occasion of deposing Johannes [ again . ] Heraclides was not present : but was judged in his absence , as if he had unjustly beaten some persons , bound them with chains , and caused them to be led thorow the midst of the City Ephesus . And when Johannes and his favourers affirmed , that judgment ought not to be * passed upon those that were absent ; the Alexandrians on the contrary stifly maintained , that Heraclides's accusers ought to be admitted , although they accused him in his absence . A tumult therefore and a sharp conflict was forthwith raised between the Constantinopolitans and Alexandrians . And a Fight hapned , wherein many persons received wounds , and some few were slain . Upon sight hereof , Theophilus fled forthwith to Alexandria : the same was done by the other Bishops , excepting a few who were of Johannes's side . And all of them made their escape and went to their own [ Sees . ] These things hapning thus , Theophilus was condemned in the judgment of all men . Moreover , the Odium against him was increased , by his being in no wise ashamed of reading Origen's Books constantly after this . Being asked therefore by one , why he would again embrace those Books which he had condemned ; his answer was this : Origen ' s Books are like a Medow adorned with all manner of flowers . If therefore I find any thing that is good amongst them , I gather it . But , if any thing appears thorny to me , that ( in regard it pricks ) I let alone . This was Theophilus's answer ; but he considered not this saying of wise Solomon : that , † the words of the wise are as goads , and they ought not to kick against them , who are pricked by the precepts [ contained therein . ] For these reasons Theophilus was condemned in all mens judgments . Moreover Dioscorus ( one of those termed The Long Monks ) Bishop of Hermopolis , b died a little after Theophilus's flight , and was honoured with a splendid Funerall , being buried in the Church at The Oak , wherein the Synod upon Johannes's account had been convened . But Johannes imployed himself about Preaching . And ordains Serapion ( for whose sake the Odium against him had been raised , ) Bishop of Heraclea in Thracia . Not long after , these things also hapned . CHAP. XVIII . Concerning Eudoxia's Silver Statue , and how Johannes was ejected out of his Church again on account of that , and conveyed into banishment . A a Silver Statue of the Empress Eudoxia , clothed in a womans stole , had been erected upon a pillar of Porphyry . It stood upon an high Basis , not very near , nor yet at any great distance from that Church named Sophia : but there was the distance of half the breadth of the street between them both . At that Statue publick sports were usually celebrated . Johannes supposing what was performed [ at those sports ] to be done in contempt to the Church , reassumed his usuall freedom and boldness of speech , and armed his tongue against those who did these things . And whereas he ought to have perswaded the Emperours by an Exhortatory Oration , to abstain from such sports ; he did not doe that : but made use of his sharp tongue , and reproach't those who had ordered these [ sports ] to be performed . The Empress did again apply these expressions to her self . And supposing Johannes's words [ to be spoken ] in contempt to her , she makes it her business to have another Synod of Bishops convened against him . Johannes , made sensible hereof , Preach't that famous Sermon of his in the Church , the beginning whereof is this : * Herodias rages again , she is again disturbed , she dances again , she again desires to receive John ' s head in a Charger . Hereby the Empress was more highly exasperated . And not long after the Bishops arrived , to wit , Leontius Bishop of Ancyra in Galatia the Less : Ammonius of Laodicea which is in Pisidia , b Briso of Philippi in Thracia : Acacius of Beroea in Syria , and some others . After these Prelates were come , those who had accused Johannes before , were set up again . Johannes was emboldened with a greater degree of confidence before these Judges : and desired that the Crimes he was accused of , might be inquired into . [ In the interim , the Feast of ] Our Saviour's Nativity approached , and the Emperour , as he had usually done before , went not to the Church : but gave Johannes notice , that he would not communicate with him , till such time as he should clear himself of the Crimes he stood charged with . Farther , in regard Johannes's accusers shewed a despondency and fearfulness of mind , by reason of his great confidence ; the Bishops that were present superseded their researches into any thing else , and affirmed that a scrutiny was to be made concerning this only , to wit , that after his deposition he had thrust himself into his Episcopall Chair , without having had it adjudged to him by the authority of a Synod . When Johannes made answer , that sixty Bishops who held communion with him , had decreed that ; Leontius rejoyned [ in these words , ] c But they were the more in number , O Johannes ! who condemned you in the Synod . Again , when Johannes urged , that that was not a Canon of the Catholick Church , d but of the Arians making ; ( For the Bishops * heretofore convened at Antioch in order to the subversion of the Homoöusian Faith , out of their hatred to Athanasius , made that Canon : ) [ Leontius and his party ] rejected his defence , and pronounced sentence against him : not considering , that by making use of that Canon , e they deposed Athanasius also . These things were transacted at the approach of the Feast of Easter . The Emperour therefore gives Johannes notice , that f he could not come to the Church , because two Synods had condemned him . Wherefore Johannes desisted in future , and went not any more to the Church . On which account those of his party left the Church immediately , and celebrated Easter in the publick Baths termed Constantianae . There were with them many Bishops , Presbyters , and others of the Ecclesiastick Function ; who were termed Johannitae , because from that time they held Meetings in severall places apart by themselves . Johannes appeared not at all in publick , for the space of two months , till such time as the Emperour issued out an Order for his being carried away into Exile . By virtue whereof he was drawn out of the Church , and conveyed into banishment . On which very day some of the Johannitae set the Church on fire . Whilest that was burning , an Easterly wind blew , which conveyed the fire to the g Senate-house , whereby that was burnt . This hapned on the twentieth of June , in Honorius's sixth Consulate , which he bore with Aristaenetus . Moreover , what mischiefs the Praefect of Constantinople ( whose name was h Optatus , an Heathen as to his Religion , and therefore an hater of the Christians ) did to Johannes's friends upon account of this fire , and how he destroyed many of them by a capitall punishment , I think fit to omit . CHAP. XIX . Concerning Arsacius , who was Ordained Johannes's successour , and concerning Cyrinus [ Bishop ] of Chalcedon . SOme few days after , Arsacius is Ordained Bishop of Constantinople ; he was brother to Nectarius , who had been Johannes's predecessour in that Bishoprick , and had governed it well : but he was very aged . For he was above eighty years old . During his calm and peaceable presidency over that Bishoprick , by reason of his singular mildness , Cyrinus Bishop of Chalcedon , * whose foot Maruthas Bishop of Mesopotamia had unawares trod upon , was in so very ill a condition , that his foot putrified , and he was forced to have it cut off . Nor was this abscission performed once only , but it was many times iterated . For † the Gangrene preyed upon his whole body , in so much that it seized his other foot , which he was forced to have cut off also . I have mentioned this thing for this reason , in regard many persons did affirm , that Cyrinus suffered all this on account of the opprobrious words he had spoken against Johannes ; for he frequently termed him an inexorable person , as I have said * before . And because [ about the same time ] there fell an hail , [ the stones whereof were ] of a vast bigness , at Constantinople and in the Suburbs round that City ; ( which hapned in the † fore-mentioned Consulate ▪ about the thirtieth of September : ) this was said to have been an act of divine vengeance for Johannes's unjust deposition . These reports had more of credit given to them and were improved by the Empresse's death , which hapned soon after . For she ended her life on the fourth day after the hail fell . Others affirmed , that Johannes was deservedly deposed , because , when he was in Asia and Lydia , he had seized upon many Churches belonging to the Novatianists , Quartadecimani , and some other [ Hereticks , to wit , ] at such time as he made a journey to Ephesus on account of Heraclides's Ordination . But , whether Johannes's deposition were just , agreeable to their saying who were incensed against him ; or whether Cyrinus underwent a due punishment for his reproachfull language ; and whether the hail fell , and the Empress died , upon Johannes's account ; or whether these things hapned for other reasons ; or for both ; God knows , who is the discerner of things secret , and the just Judge of Truth it self . I have recorded what the common reports of men were at that time . CHAP. XX. How , after Arsacius , Atticus obtained the Constantinopolitan See. BUt Arsacius did not long survive his taking the Bishoprick . For , on the following Consulate , which was Stilichon's second and Anthemius's first , about the eleventh of November he died . Many persons being exceedingly desirous of obtaining the Bishoprick , and for that reason much time having been spent , on the following Consulate , which was Arcadius's sixth and Probus's first , a Religious person was promoted to the Bishoprick , his name Atticus . By originall extract he was of Sebastia in Armenia , but had followed an Ascetick course of life from his younger years ; and , besides his being furnished with a competency of Learning , he was endowed with a greater degree of natural prudence . But I shall speak concerning this person hereafter . CHAP. XXI . Concerning Johannes's departure to the Lord in exile . JOhannes being carried into banishment , died at Comani upon the Euxine Sea , on the fourteenth of a September , in the following Consulate , which was Honorius his seventh and Theodosius's second . He was a person ( as I have said * before ) by reason of his zeal for temperance , more addicted to anger than bashfullness , and because of his sanctity of life ; he always made use of too great a liberty of speech . But it is ▪ to me a wonder , how he , who was so zealous a follower of Temperance , should teach in his Sermons , that Temperance was to be contemned . For , whereas the Synod of Bishops allowed repentance but once to those who lapsed after Baptism , he was so bold as to say , [ b although ] you have repented a thousand times , approach . For which doctrine many of his acquaintance rebuked him ; but more especially Sisinnius Bishop of the Novatianists : who wrote a book against this saying [ of Chrysostome's , ] and reproved him sharply for it . But , these things hapned long before this time . CHAP. XXII . Concerning Sisinnius Bishop of the Novatianists , what expressions he is said to have used in his discourses with Johannes . BUt , I judge it not inopportune , to speak something briefly concerning Sisinnius . He was ( as I have often said ) an eloquent person , and an excellent Philosopher . But in a more especiall manner he had taken pains about Logick , and was incomparably well versed in interpreting the Sacred Scriptures . In so much that Eunomius the Heretick would [ out of fear ] frequently avoid his judicious and powerfull acuteness in discourse . His diet was not slender . But though he was eminently temperate , yet his Fare was sumptuous and magnificent . His way of living was splendid and delicate , [ he was clad ] in a white garment , and bathed himself twice a day in the publick Baths . Being on a time asked by one , why he that was a Bishop , would bathe twice a day ; his answer was , because I cannot bathe , thrice . At another time , when out of respect he went to give Arsacius the Bishop a visit , he was asked by one of those about Arsacius , why he would wear a garment misbecoming a Bishop ? And where it was written that a Priest should be cloathed in a white garment ? His answer was , tell me first where is it written , that a Bishop should wear a black garment ? And when he that asked him , was in doubt [ how to return answer ] to this contrary question , Sisinnius added : You , said he , can never shew that a Priest ought to wear black . But Solomon is my Authour , whose words are , * Let thy garments be white . And our Saviour in the † Gospels , appeared clothed in a white garment . Moreover , he shewed Moses and Elias , wearing white garments , to the Apostles . Having with readiness said these and many other such words as these , he was greatly admired by those that were present . When Leontius Bishop of Ancyra in Galatia the Less , had taken the Church [ there ] from the Novatianists , and was [ at that time ] come to Constantinople , Sisinnius went to him , and entreated him to restore the Church . But Leontius in an heat made answer , and said to him , You Novatianists ought not to have Churches , [ in regard ] you take away Repentance , and exclude the loving kindness of God. After Leontius had spoken these and more such ill words against the Novatianists , Sisinnius made answer , But no person repents in such a manner as I do . When Leontius added again , How do you Repent ? Sisinnius , subjoyned , because I have seen you a . One time , Johannes reproved Sisinnius , and said to him , a City cannot have two Bishops ; Sisinnius's answer was , Nor has it . Johannes being angry hereat , and saying , you seem desirous of being the only Bishop ; Sisinnius replyed , I do not say that , but that I am not a Bishop in your account only , when as notwithstanding other persons look upon me to be such . Johannes incensed at that answer , I ( said he ) will make you leave Preaching ; for you are an Heretick . To which Sisinnius made this pleasant return : But I will give you a reward , if you will free me from so great pains . Johannes being mollified with this answer , replied , I will not make you leave off Preaching , if that Office be troublesome to you . So facetious was Sisinnius , and so ready at answering . It would be tedious to write and record all his sayings . Wherefore , I have accounted it sufficient , by these few to shew what manner of person he was . I will only add this , that he was very eminent for his Learning ; on which account , all the Bishops that were his successours , loved and honoured him . Moreover , all the eminent personages of the Senatorian order had a great affection for , and admired him . He wrote many Books : but * he is too studious about words in them , and intermixes Poetick terms . He was more admired for his speaking , than his writing . For , in his face and voice , in his garb and aspect , and in the whole motion of his body , there was a gracefullness . By reason of which [ accomplishments , ] He was beloved both by all Sects , and chiefly by Atticus the Bishop . But , I think thus much sufficient [ to have been said ] concerning Sisinnius . CHAP. XXIII . Concerning the death of the Emperour Arcadius . NOt long after the death of Johannes , the Emperour Arcadius died ; a man of a mild and quiet temper , and who at the close of his life got the repute of a person beloved by God , for this reason . There is at Constantinople a very spacious house , which is termed * Carya . For , in the Court of this house there is a Nutt-tree , on which ( 't is reported ) the Martyr Acacius was hanged , and compleated his Martyrdom . On this account a small Church was built near that tree . The Emperour Arcadius desirous to see this Church , went into it [ one day : ] and when he had said his prayers , came out again . All those persons who dwelt near that Church , ran together to see the Emperour . Some went out of the house , and made it their business to take their standings before hand in the streets , from whence they supposed they might have a plainer view of the Emperour's countenance ▪ and of the Guards that were about him . Others followed , untill all persons , together with the women and children , were got out of the Church . After which , all that great house , the buildings whereof enclosed the Church on every side , fell down immediately . Hereupon followed an out-cry , together with an admiration , because the Emperours prayer had delivered so great a multitude of persons from destruction . This hapned thus . [ Moreover , Arcadius ] leaving his Son Theodosius , then but eight years old , ended his life in the Consulate of Bassus and Philippus , on the first of May : this was the second year of the two hundredth ninety seventh Olympiad . He reigned with his Father Theodosius thirteen years : after his Fathers death [ he reigned ] fourteen ; he lived one and thirty years . This book contains the † History of twelve years and six months . * In other Copies this following passage occurs , not as if it were omitted , but worded in a different manner . We judged it therefore meet to annex it . On which account we have added it at this place . BUt , in regard the Bishop of Ephesus hapned to die in the interim , Johannes was necessitated to go to Ephesus , to ordain a Bishop . Being arrived in that City , and some endeavouring to promote one person , others another ; he preferred one Heraclides , his own Deacon , by Country a Cypriot , to the Bishoprick . Whereupon a disturbance being raised in Ephesus , because Heraclides was [ reputed ] unworthy of the Episcopate ; Johannes was forced to stay at Ephesus for some time . During his residence there , Severianus grew more beloved and esteemed by his Auditors at Constantinople . Nor was this unknown to Johannes . For he was speedily acquainted with what hapned by Serapion , whom he had a singular affection for , and to whom he committed the whole care of his Episcopate , in regard of his piety , his fidelity in all concerns , his prudence in the management of all matters , and his studiousness about defending the Bishops Rights . After some time , Johannes returns to Constantinople , and personally undertook again a becoming care of the Churches . But between Serapion the Deacon , and Severianus the Bishop , there arose a great * dissention ; Serapion opposing Severianus , because he strove to out-do Johannes in his Preaching ; and Severianus envying Serapion , because Johannes the Bishop favoured him highly , and entrusted him with the whole care of his Episcopate . Being thus affected one towards the other , the vehemency of their hatred hapned to be much increased by this reason . To Severianus on a time passing by , Serapion † shewed not that honour which is due to a Bishop : but continued in his feat ; whether it was because he saw him not , ( as Serapion afterwards affirmed upon oath before the Synod ; ) or whether it was because he slighted the presence of a Bishop , ( as Severianus averred , ) [ which of these was truest ] I cannot say : God only knows . But Severianus could not then bear Serapion's contempt ; but immediately , even before cognizance had been taken of the cause in a publick Synod , with an a oath condemns Serapion , and not only [ divests him ] of the dignity of a Deacon ; but excommunicates him also from the Church . Johannes hearing this , took it very ill . But afterwards , when the business came under scrutiny before a Synod , and Serapion excused the fact , and averred that he saw him not , and also produced witnesses [ in confirmation thereof ; ] the whole Synod of Bishops then convened pardoned him , and entreated Severianus to admit of Serapion's excuse . But Johannes the Bishop , that he might fully satisfie Severianus , removes Serapion and suspends him from the * Office of a Deacon for a weeks space : although he used him as his right hand in all businesses , in regard he was a most acute and diligent person about Ecclesiastick Disputes and Answers . Notwithstanding , Severianus could not thus be prevailed with : but made it his whole business to get Serapion not only wholly degraded from his Diaconate , but excommunicated also . Johannes was sorely vexed hereat , went out of the Synod , and left the Bishops then present to determine the cause , having spoken these words to them : Do you inquire into the cause , and make such a definitive determination as you shall think fit . For I refuse to determine the difference between them . After Johannes had spoken these words , and was risen up , the whole Synod arose likewise , and left the cause in the same state it was in , blaming Severianus rather , because he † acquiesced not in what had been said by Johannes the Bishop . But Johannes admitted not Severianus to a familiarity any more in future : but advised him to return into his own Country , signifying thus much to him : Severianus , ( said he , ) 't is not expedient , that the Diocess you are intrusted with should for so long a time continue unlookt-after ▪ and destitute of the presence of its Bishop . Wherefore , hasten your return to your Churches , and neglect not the Gift [ which God hath bestowed ] upon you . When Severianus had begun his journey , the Empress Eudoxia , informed hereof , reproves Johannes , and causes Severianus to be forthwith recalled from Chalcedon in Bithynia . He came back immediately . But Johannes declined a friendship with him , and could by no persons entreaty be prevailed upon : till such time as the Empress Eudoxia , in that Church called the Apostles , cast her Son Theodosius Junior , then a very young child , before Johannes's knees , and having conjured him frequently by her Son , with much a-do perswaded him to admit of a friendship with Severianus . After this manner therefore , ‖ &c. THE SEVENTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS . CHAP. I. That after the Emperour Arcadius's death , ( who left his Son Theodosius , then eight years old ; ) Anthemius the Praefect had the chief management of affairs in the Empire . THE Emperour Arcadius having ended his life on the first of May , in the Consulate of Bassus and Philippus ; Honorius his Brother [ still ] Governed the Western Empire : the Eastern was under the Government of * his Son Theodosius Junior , at that time eight years of age . Anthemius the Praefectus Praetorio had the chief management of the publick affairs . He was Grandchild to that Philippus , * who in Constantius's Reign ejected Paulus the Bishop , and introduced Macedonius into his See. a He encompassed Constantinople with a great wall . Of all the men of his own times , he was accounted and in reality was the most prudent person . He never did any thing without advice , but consulted with many of his acquaintance concerning what ought to be done ; chiefly , with b Troïlus the Sophista , who , besides the c wisdom that was in him , was Anthemius's equall in Politicall knowledge . Wherefore , almost all things were done with Troïlus's advice . CHAP. II. Concerning Atticus Bishop of Constantinople , what manner of person he was as to his temper and disposition . DUring therefore the Emperours being in the eighth year of his age , Atticus was in the third year of his Episcopate over Constantinople , and was highly eminent . He was a person , ( as we have said * before , ) besides his great Learning , pious and prudent . Wherefore , he much augmented the Churches under his jurisdiction . For he not only defended those of his own Creed , but caused the Hereticks also to admire his prudence . He was in no wise vexations to them ; but when he had attempted to terrifie them , afterwards he shewed himself mild towards them . Nor was he careless about his studies . For he bestowed much pains in reading ancient Writers , spending whole nights in perusing them . Wherefore , he was not unacquainted with the discourses of the Philosophers and Sophistae . Moreover , to those that addrest to him , he was pleasant and delectable : He groaned with such as were sorrowfull : and , that I may speak summarily , according to the Apostle's [ example , ] * he was made all things to all men . Formerly , during his being a Presbyter , he made Sermons ; gat them by heart , and Preach't them in the Church . But afterwards , by his assiduity , he procured such a readiness of expression , as to be able to speak † extemporè , and followed a panegyricall way of Preaching . Notwithstanding , his Sermons were not such , as were either received by his Hearers with applause , or committed to writing . But , concerning his Temper , Moralls , and Learning , let this suffice . I will now relate those memorable passages which hapned in his times . CHAP. III. Concerning Theodosius and Agapetus Bishops of Synnada . IN a Synada a City of Phrygia Pacatiana , one Theodosius was Bishop , who severely persecuted the Hereticks in that City , wherein there were many of the Sect of the Macedoniani : he drove them not only out of the City , but from the [ adjacent ] Villages also . Which practise of his was not b agreeable to that of the Orthodox Church , which does not use to persecute ; nor was [ He incited hereto ] by a zeal for the true Faith : but being a perfect slave to the love of money , he made it his business to amass riches together , [ by taking them ] from the Hereticks . Wherefore , he made all imaginable attempts against those that embraced the Sect of the Macedoniani , putting the Clergy that was under him in Arms ; and practised a thousand stratagems against them : nor did he forbear c binding them [ over ] to the Courts of Judicature . More especially , he did severall ways disquiet their Bishop , whose name was Agapetus . But in regard the Governours of Provinces in no wise had ( as he supposed ) a sufficient power to punish [ Hereticks , ] he ran to Constantinople , and petitioned for Edicts from the Praefecti Praetorio . In the interim therefore that Theodosius stayed at Constantinople on this account , Agapetus , who as I have told you presided over the Sect of the Macedoniani , betook himself to a [ prudent and ] good d course . For , having communicated the affair to his whole Clergy , and called together the people under him , he perswades them to embrace the Homoöusian Faith. Having effected this , he went directly into the Church , accompanied with a great multitude , or rather with the whole body of the people in generall . Where * when he had solemnized the prayers , he took possession of the Chair , wherein Theodosius was wont to sit . And having united the people , and professing in future the Homoöusian Creed , he became possest of the Churches belonging to Synada . These things having been after this manner transacted , Theodosius arrives within a short time , and brings along with him a Praefecturian assistance : and being ignorant of what had been done , goes immediately to the Church . From whence he was driven by all persons unanimously , and went again to Constantinople . Being arrived there , he made complaint before Atticus the Bishop , of what had been done against him , to wit , that he had been e unjustly ejected out of his Bishoprick . Atticus knowing that this accident was advantagious to the Church , gave Theodosius comfortable words , perswading him with patience to embrace a quiet course of life , and informing him that he ought to prefer the good of the publick before his own private concern . But he wrote to Agapetus , [ ordering him ] to continue in possession of the Bishoprick , and [ bidding ] him not to be suspicious of any molestation from Theodosius's displeasure . CHAP. IV. Concerning the Paralyticall Jew , who was cured by Atticus the Bishop in divine Baptism . THis was one usefull accident which befell the Church in the times of Atticus . Nor was the state of these times without Miracles , or Cures . For a Jew , who had been a * Paralytick for many years , was confined to his bed . And when all medicinall remedies had been applied to him , and no prayers of the Jews could do him any good ; at length he betook himself to Christian Baptism , hoping that this would be his only true and Salutary Physitian . Atticus the Bishop was soon acquainted herewith . Having therefore instructed him in the rudiments of Christianity , and declared to him the hope in Christ , he ordered him to be carried in his bed to the Font. The Paralyticall Jew receiving Baptism with a sincere faith , immediately upon his being taken out of the water in the Font , was freed from his disease , and continued sound and healthy in future . This [ admirable ] Cure the power of Christ vouchsafed to shew to men even in our times : by reason whereof many Heathens believed and were baptized . But the Jews , although they seek after Signs , notwithstanding could not be induced [ to believe , ] by present miracles . Such benefits as these were conferred upon men by Christ. CHAP. V. How Sabbatius , who from being a Jew had been made a Presbyter of the Novatianists , deserted those of his own opinion . BUt many persons slighting these things , persisted in their impiety . For the Jews did not only disbelieve these Miracles which hapned ; but such persons also as were studious followers of them , were found to hold the same Sentiments they did . For Sabbatius , of whom we have made mention a little * before , not willing to continue in the degree of a Presbyter to which he had been promoted , but being from the beginning ambitious of a Bishoprick , in these times separated from the Church of the Novatianists , making the observation of the Jewish Passover his pretence . Holding therefore assemblies that were Schismaticall and separate from his own Bishop Sisinnius , in a place of the City which is termed Xerolophus , where Arcadius's Forum now is , he attempted an audacious fact * that deserved many punishments . For , on one of his meetingdays , he read a passage in the Gospell , whereat these words occur , † Now , it was a Feast called the Passover of the Jews ; to which he made an addition of his own , that was never written , nor ever heard of before ; to wit , these words Cursed ( says he ) be that person who celebrates the Passover a not on the days of unleavened bread . These words of his being heard , spread immediately . And the simpler sort of the Novatian Laity , circumvented by this Artifice , betook themselves to him . But his fraud proved unsuccessfull to himself . And his forgery had an unhappy event . For not long after b he celebrated the Festivall by way of Anticipation ; when many persons flockt to him . And whilst they were keeping the c Solemn Vigills by watching all night in the Church , a Daemoniacall terrour seised them ; as if Sisinnius their Bishop was come with a great multitude , [ to fall ] upon them . Hereupon a disturbance was raised , as it usually happens , and they being shut up by night in a streight place , trod upon one another : in so much that above seventy persons of them lost their lives . For this reason many deserted Sabbatius . Notwithstanding , some possest with a * rude anticipate opinion , continued with him . But , how Sabbatius violated his oath , and got into a Bishoprick , we will declare by and by . CHAP. VI. Concerning those who at that time were the Ring-leaders of the Arian Opinion . DOrotheus Bishop of the Arian Heresie ( who had been translated by the Arians from Antioch to Constantinople , as we have related * before , ) having lived an hundred and nineteen years , died in Honorius's seventh and Theodosius Augustus's second Consulate , on the sixth of November . After this person Barba presided over the Arian Sect. In whose time the Arian Heresie was very happy in having two eloquent men , both whom were dignified with a Presbyterate . The name of the one was Timotheus ; the other was called Georgius . Georgius was furnished with more of Grecian Literature : but Timotheus had bestowed greater pains about the Sacred Scriptures . Moreover , Georgius had Aristotle's and Plato's books always in his hands : but Timotheus was † an admirer of Origen : and in his Expositions of the Sacred Scriptures in publick , he [ shewed himself ] not to be unskilled in the Hebrew Tongue . Timotheus , had formerly been an adherent to the Sect of the ‖ Psathyriani . But Georgius had been ordained by Barba . I my self discoursed with this Timotheus , and evidently perceived how ready and expedite he was in returning answers to those who questioned him , and in explaining the most obscure places which occur in the Sacred Scriptures . He always quoted Origen as a most evident witness of what he asserted . I cannot therefore but wonder , how these two persons should persist [ in their adherence ] to Arianism ; the one of whom had Plato always in his hand ; and the other had Origen in his mouth . For neither does Plato assert , that the Second and Third Cause ( as he usually terms them , ) took a beginning of Existence . And Origen every where acknowledges the Son to be coeternal with the Father . But , though they continued in their own Church , yet the Arian heresie was by them reduced to a better and more moderate temper . For by their own doctrine they banished many of Arius's blasphemies . But thus far concerning these persons . Not long after this , Sisinnius Bishop of the Novatianists dyed , in the same Consulate , and Chrysanthus is ordained , concerning whom we shall speak hereafter . CHAP. VII . How Cyrillus succeeded Theophilus Bishop of Alexandria . SOme little time after this , Theophilus Bishop of Alexandria fell into a * Lethargick distemper , and died in Honorius's ninth and Theodosius's fifth Consulate , on the fifteenth of the month October . And a contention being raised there also about the Bishoprick , some endeavoured to place Timotheus the Arch-deacon in the Episcopal Chair ; others Cyrillus , a who was Theophilus's sister's son . When a Sedition arose hereupon amongst the people , Abundatius Commander of the Milice [ in Egypt ] favoured Timotheus's party . Wherefore , on the third day after Theophilus's death , Cyrillus was placed in the Chair , and came to the Bishoprick with a greater power than Theophilus had done . For from that time , the * Bishops of Alexandria b surpassing the Sacerdotall degree and bounds , exercised a principality , and took upon them the [ secular ] Government of affairs . Cyrillus therefore forthwith shut up the Churches of the Novatianists at Alexandria ; and in the first place he took away all their sacred vessells and ornaments ; after which he deprived their Bishop Theopemptus of all he had . CHAP. VIII . Concerning Maruthas Bishop of Mesopotamia , and how the Christian Religion was by him propagated in Persia. ABout the very same time , the Christian Religion hapned to be propagated in Persia , upon this account . Between the Romans and Persians frequent Embassies are continually sent . a For there are severall reasons , why they should frequently send Embassies to one another . There hapned therefore to be a necessity at that time , that Maruthas Bishop of Mesopotamia ( whom we have mentioned a little * before , ) should be sent by the Roman Emperour to the King of the Persians . The Persian King having found that this person was endewed with an eminency of piety , honoured him highly , and gave him attention , as being really and truly a friend of God. The Magi , b whose interest is great with the Persian King , were incensed hereat . For they were afraid least he should perswade the King , to turn Christian. For Maruthas by his prayers had cured the King of a pain in his head wherewith he had been a long while troubled , which the Magi could not cure him of . Wherefore , the Magi betake themselves to the inventing of a fraudulent design . And whereas the Persians worship fire , and the King was wont to adore a fire which was always burning in a certain house ; they hid a man under ground , whom ( at such time as the King usually * worshipped ) they ordered to speak [ to this effect , ] that the King ought to be thrust out of doors : for he had done impiously , because he supposed a Priest of the Christians to be dear to God. Isdigerdes ( for that was the Persian King's name , ) having heard these words , although he reverenced Maruthas , notwithstanding had thoughts of sending him away . But Maruthas , a man truly acceptable to God , was very earnest in putting up ▪ his prayers , whereby he detected the fraud which the Magi had framed . [ He addressed himself ] therefore to the King in these words , Be not deluded , O King ! But go into [ the house , ] and when you shall hear the voice , dig up the ground , and you will discover the Fraud . For the fire speaks not , but the invention of men does this . The King of the Persians is perswaded by Maruthas , and goes into the little house again , * where fire is kept always burning . And when he had heard the same voice again , he ordered the place to be dug up where he that uttered the words which were supposed to be God's , was found . Therefore , the King was highly incensed , and gave order that the * Tribe of the Magi should be ‖ decimated . After this was done , he spoke to Maruthas , to build Churches wheresoever he pleased . From that time the Christian Religion was propagated amongst the Persians . Moreover , Maruthas having then left Persia , returned to Constantinople . But , not long after he was sent Embassadour again to the Persians . And the Magi betook themselves to the invention of Plots and intreagues again , to hinder his being admitted by the King. c For by a device they raised a most horrid stink in that place , d into which the King usually came ; and they calumniously accused the Christians , as if they had caused it . But when the King , in regard he already had a suspicion of the Magi , made a more exact scrutiny about the occasioners [ of this stink , ] the Magi were found again to be the causes of this ill smell . Wherefore he punished many of them again : but he had a greater honour and esteem for Maruthas . And he loved the Romans , with whom he embraced a friendship . Yea , the King himself wanted but little of turning Christian , after Maruthas , together with e Abdas the Bishop of Persia , had shewed another * Miracle . For both these persons , when they had fasted long , and been earnest in prayers , cast out a devill that vexed the Kings Son. But Isdigerdes , before he became a perfect Christian , was prevented by death . His Kingdom devolved to his Son Vararanes : in whose time the League between the Romans and Persians was broken , as we shall declare hereafter . CHAP. IX . Who were Bishops of Antioch and Rome at this time . ABout the very same times , Flavianus died at Antioch , and was succeeded in that Bishoprick by Porphyrius . After Porphyrius , Alexander Presided over that Church . At Rome , Damasus having held that Bishoprick eighteen years ▪ was succeeded by Siricus . After Siricius had Presided there fifteen years , Anastasius governed that Church three years . And after Anastasius , Innocentius . He was the first that began to persecute the Novatianists at Rome , whom he deprived of many Churches . CHAP. X. That Rome became subject to the Barbarians at that time , and was destroyed by Alarichus . AT that very time Rome hapned to be taken by the Barbarians . For one Alarichus a Barbarian , ( who had been an Allie of the Romans , and had assisted the Emperour Theodosius in the War against the Tyrant Eugenius , on which account he was honoured with a Roman dignities , ) could not bear his fortunate success . He presumed not indeed to seize the Empire : but retired from Constantinople , and went into the Western parts . Being arrived in Illyricum , he laid all places desolate immediately . The Thessalians resisted him in his march , about the mouthes of the River Peneus , from whence there is a passage * over the mountain Pindus to Nicopolis [ a City ] of Epirus . And coming to an engagement , the Thessalians killed about three thousand [ of his Forces . ] After this the Barbarians that were with him , burnt and ruined what ever was in their way and in fine took Rome it self . Which City they destroyed , and burnt the greatest part b of the admirable works and structures therein : but they made plunder of the money , and divided it [ amongst themselves . ] They also forced many of the Senatorian Order to undergo various punishments , and [ afterwards ] slew them . [ Alarichus ] likewise , in contempt to Empire , proclaimed one Attalus Emperour . Whom he ordered to go guarded like an Emperour one day ; and the next made him appear in a servile habit . After he had done all this , he fled , being terrified with a Rumour , as if the Emperour Theodosius had sent an Army to fight him . Nor was this Rumour false . For an Army did really come . And he was unable to bear the same thereof ; but , as I have said , fled away . 'T is reported , that as he went to Rome , he was met by a pious person that led a monastick life , who advised him not to rejoyce in [ perpetrating ] so great and notorious mischiefs , nor to delight in slaughter and bloud . To whom Alarichus made this return , I go not thither of my own accord . But some * thing does every day vex and disquiet me , saying , go to Rome , and ruine that City . Thus much concerning this person . CHAP. XI . Concerning the Bishops of Rome . AFter Innocentius , Zosimus was possest of the Churches at Rome , for the space of two years . After whom , Bonifacius presided over that Church three years , who was succeeded by Celestinus . And this Celestinus deprived the Novatianists also at Rome of their Churches , and forced their Bishop Rusticula to hold his Meetings in private and obscure houses . For till this time , the Novatianists flourished mightily at Rome , had many Churches , and assembled numerous congregations therein . But envy * impaired them also ; the Roman Bishoprick , having ( like that of Alexandria , ) surpassed the Sacerdotall degree and bounds , and degenerated long before into a secular principality . And for this reason the [ Roman ] Bishops would not permit even those who agreed with them in the faith , peaceably and quietly to celebrate their meetings : but took from them all they had ; only they praised them for their agreement in the faith . Notwithstanding , the Constantinopolitan Bishops were not thus affected . For they not only permitted [ the Novatianists ] to have their meetings within the City , but had a singular love and affection for them also , as I have sufficiently declared already . CHAP. XII . Concerning Chrysanthus Bishop of the Novatianists at Constantinople . AFter Sisinnius's death , Chrysanthus was by force made Bishop . He was the son of that * Marcianus , who had been Bishop of the Novatianists before Sisinnius . From his younger years he had had a Military Employ in the Pallace ; afterwards , in the Reign of Theodosius the Great , he was made Consularis of Italy , and after that Vicarius of the Britannick Islands ; for his management of both which charges he was much admired . Being grown elderly , he returned to Constantinople ; and desiring to be made Praefect of that City , he was against his will compelled to take the Bishoprick . For Sisinnius having mentioned him at the time of his death , as a fit person for the Bishoprick ; the Novatian people , with whom Sisinnius's words were a Law , attempted to draw him by force , even against his will. But when Chrysanthus fled , Sabbatius supposing an opportune season was offered him , wherein he might be made possessour of the Churches , gets himself ordained Bishop by some obscure [ Prelates ] and slights the oath which he had bound himself in . Amongst those who ordained Sabbatius Bishop , Hermogenes was one , who had been Excommunicated and cursed by Sabbatius , for his blasphemous books . But Sabbatius's design proved unsuccessfull to him . For the people hating * his unreasonable ambition , ( because a he did all things with a design of getting into the Bishoprick , ) made it their whole business to find out Chrysanthus . Whom they found absconding in Bithynia , whence they brought him by force , and preferred him to the Bishoprick . He was a person of as great prudence and modesty , as any man was : and by his means the Church of the Novatianists at Constantinople was preserved and increased . He was the first person who distributed Gold * of his own to the poor . He received nothing from the Churches , save only b two Loaves of the Blessed Bread every Sunday . Moreover , he was so carefull about his Church , that he took c Ablabius the eloquentest Oratour of his own time , from Troïlus the Sophista's School , and ordained him Presbyter . Whose elegant and acute Sermons are now extant . But Ablabius was afterwards constituted Bishop of the Novatianists Church at Nicaea , in which City he taught Rhetorick at the same time also . CHAP. XIII . Concerning the Fight which hapned at Alexandria between the Christians and Jews , and concerning Cyrillus the Bishops difference with Orestes the Praefect . ABout the same time , the Jewish Nation were driven out of Alexandria by Cyrillus the Bishop , for this reason . The Alexandrians are more seditious and tumultuous , than any other people : and if at any time they get an occasion , they [ usually ] break out into intollerable mischiefs . For their rage is not appeased without bloud . It hapned at that time , that the populace of that City were tumultuous amongst themselves , not upon any weighty or necessary occasion , but by reason of that mischief which abounds in all Cities , I mean an earnest desire of looking upon Dancers . For in regard a Dancer gathered great multitudes together on the Sabbath day , because the Jews work not on that day , nor are busied in hearing their Law , but [ spend their time in seeing ] Theatricall Shews ; that day usually occasioned mutuall factions and divisions among the people . And although this was in some measure regulated and repressed by the Praefect of Alexandria , nevertheless the Jews continued enraged against those of the contrary faction : and besides their being always enemies to the Christians , they were much more incensed a against them on account of the Dancers . Therefore , when Orestes Praefect of Alexandria b made a Police ( ●o the Alexandrians do usually term publick Orders , ) in the Theatre ; some of Bishop Cyrillus's favourers were present there also , being desirous to know the Orders that were made by the Praefect . Amongst whom was a person by name Hierax , a teacher of the c meaner sort of Learning . He was a zealous hearer of Cyrillus the Bishop , and always mighty diligent about raising the * Clappings at his Sermons . The Jewish multitude spying this Hierax in the Theatre , cried out immediately , that he came into the Theatre for nothing else , but to raise a Sedition amongst the people . Moreover , Orestes had long before conceived an hatred against the secular Government of Bishops , because it diminished much of their power who had been appointed Governours of Provinces by the Emperour ; and also more especially , because Cyrillus was desirous of prying into his Acts and Orders . Having seized Hierax therefore , he made him undergo tortures publickly in the Theatre . With which Cyrillus being acquainted , sends for the chief of the Jews , and threatned them with condign punishment , unless they desisted from being tumultuous against the Christians . Of which menaces after the Jewish multitude were made sensible , they became more pertinacious ; and contrived plots to damnifie the Christians . The chiefest of which designs of theirs , and which occasioned their expulsion out of Alexandria , I will relate here . Having † agreed upon a sign amongst themselves , [ which was , ] that every one of them should wear a ring on their fingers made of the bark of a Palmtree-branch , they took a resolution of making an attack upon the Christians by a night-fight . One night therefore they sent some persons provided for that purpose , who cried out in all the * streets of the City , that Alexander's Church was on fire . The Christians hearing this , ran some one way , others another , that they might preserve the Church . Then the Jews set upon them immediately , and slew them : they abstained from killing those of their own party , by shewing their rings ; but they murdered all the Christians they hapned to meet with . When it was day , the Authours of this nefarious fact were not concealed . Cyrillus highly incensed hereat , went accompanied with a great multitude to the Jews Synagogues ( so they term their houses of prayer , ) which he took from them : he also expelled the Jews out of the City , and permitted the multitude to make plunder of their goods . The Jews therefore , who had inhabited that City from the days of Alexander the Macedonian , were all forced to remove naked from thence at that time , and were dispersed some in one place , others in another . Adamantius , [ one of them ] d a professour of Physick , went to Constantinople , and fled to Atticus the Bishop ; and having turned a professour of Christianity , returned afterwards to Alexandria again , and fixt his residence there . But Orestes Praefect of Alexandria was highly incensed at what was , done ; being exceedingly troubled , because so great a City was on such a sudden emptied of so numerous a company of inhabitants . Wherefore , he acquainted the Emperour with what had been done . Cyrillus himself likewise made known the Jews wickednesses to the Emperour ; nevertheless , he sent messengers to Orestes , on account of procuring a reconciliation . For the people of Alexandria compelled him to do this . And when Orestes would not admit of any conferences about a reconciliation , Cyrillus held forth the Book of the Gospells to him , thinking he should by that strike a reverence into Orestes . But when he would not be mollified even by this means , but continued an irreconcileable War between himself and Cyrillus ; This accident hapned afterwards . CHAP. XIV . That the Monks of Nitria came down to Alexandria in defence of Cyrillus , and raised a Sedition against Orestes the Praefect . SOme of the Monks who inhabited the mountaines of Nitria , retaining an heat of mind from Theophilus's times , who had armed them unjustly against Dioscorus and his Brethren ; were incensed with a zeal then also , and took a resolution of fighting couragiously in defence of Cyrillus . About five hundred persons therefore of them went out of their Monasteries , came down to the City , and observe the Praefect going forth in his Chariot . They came to him , and called him Sacrificer and Pagan , and gave him many other reproachfull terms . The Praefect , having a suspicion that a plot was framed against him by Cyrillus , cryed out that he was a Christian , and had been baptized by Atticus the Bishop at Constantinople . But when the Monks heeded not what he said , one of them , by name Ammonius , flings a stone and strikes Orestes on the head . By which wound he was all over besmeared with bloud : and his * Apparitors that attended him , except a very few , receded , ran some one way , others another , [ and hid themselves ] in the Crowd , to avoid being killed by the throwing of stones . In the interim the Alexandrians flockt together , with a resolution to be revenged upon the Monks on the Praefect's account . They put all the rest of them to flight ; but seized Ammonius , and bring him before the Praefect . He , agreeable to the Laws , a put him to The Question publickly , and tortured him to such a degree , that he died . Not long after , he acquainted the Emperours with what had been done . But Cyrillus gave the Emperour a Narrative [ of the business ] contradictory [ to Oreste's . ] And he took Ammonius's body , deposited if in one of the Churches , altered his name calling him Thaumasius , ordered he should be stiled a Martyr , and extolled his magnanimity publickly in the Church , as if he had undergone the combat in defence of piety . But the modester and more sober persons even of the Christians , approved not of this favour of Cyrillus's shown towards Ammonius . For they certainly knew , that Ammonius had undergone the punishment of his rashness , and died not under his tortures , as forced to renounce Christ. Wherefore , Cyrillus himself caused the memory of this affair to be by little and little buried in silence . But that fierce contention between Cyrillus and Orestes stopt not here . For it was b rekindled by another accident not unlike those foregoing . CHAP. XV. Concerning Hypatla the Philosopheress . THere was a woman at Alexandria , by name Hypatia . She was daughter to a Theon the Philosopher . She had arrived to so eminent a degree of Learning , that she excelled [ all ] the Philosophers of her own times , and succeeded in b that Platonick School derived from Plotinus , and expounded all the precepts of Philosophy to those who would hear her . Wherefore , all persons who were studious about Philosophy , flockt to her from all parts . By reason of that eminent * Gracefullness and readiness of expression wherewith she had accomplished her self by her Learning , she addressed frequently even to the Magistrates , with a singular modesty . Nor was she ashamed of appearing in a publick Assembly of men . For all persons revered and admired her , for her eximious modesty . Envy armed it self against this woman at that time . For , because she had frequent conferences with Orestes , for this reason a calumny was framed against her amongst the Christian populace , as if she hindred Orestes from coming to a reconciliation with the Bishop . Certain persons therefore of fierce and over hot minds , who were headed by one Peter a Reader , conspired against the woman , and observe her returning home from some place . And having pulled her out of her Chariot , they drag her to the Church named c Caesareum . Where they stript her , and murdered her with Shells . And when they had torn her piece-meal , they carried all her members to a place called Cinaron , and consumed them with fire . This fact * brought no small d disgrace upon Cyrillus and the Alexandrian Church . For , murthers , fights , and things of that nature , are wholly forreign to the Embracers of Christianity . These things were done on the fourth year of Cyrillus's Episcopate , in Honorius's tenth and Theodosius's e sixth Consulate , in the month of March , in Lent. CHAP. XVI . That the Jews entring upon another War against the Christians , were punished . SOme time after this , the Jews renued their absurd and impious practises against the Christians , and were punished [ again for them . ] At a place named Inmestar , which is scituate between Chalcis and Antioch of Syria , the Jews ( as 't was their usage ) exhibited some sports . During their sports they performed many mad actions , excited thereto by their drunkenness ; and in their recreations reproach't not only the Christians , but even Christ himself . And in derision to the Cross , and to them who put their trust in him that was crucified , they attempted this villanous fact . Having seized a Christian boy , they bound him to a Cross , and hung him up . At first they laughed at and jeered him . But becoming afterwards inraged , they scourged the boy till he died . For this reason there hapned a sharp conflict betwixt them and the Christians . And after the Emperours were acquainted with this fact , an Order was issued out to the Governours of the Province , to find out and punish the Authours thereof . Thus the Jews , who inhabited that place , were punished for the wickedness they had committed in their sports . CHAP. XVII . Concerning Paulus Bishop of the Novatianists , and concerning the Miracle done by him , when he was about to have baptized a Jewish Impostour . AT the same time , Chrysanthus also Bishop of the Novatianists , having presided seaven years over the Churches * of his own Sect , ended his life in the Consulate of Monaxius and Plintha , on the twenty sixth of August . He was succeeded in the Bishoprick by Paulus : who before had been a Teacher of Roman Eloquence : but afterwards bad adieu to the Roman tongue , and betook himself to an Ascetick course of life . And having gathered together a Monastery of Religious men , he followed a way of living not unlike that led by the Monks in the desart . For I found him to be really such a person , as Evagrius says the Monks who live in the Solitudes ought to be . For he imitated them exactly in all things , in continued fasts , in speaking little , and in abstaining from eating creatures that have life . Moreover , for the most part he abstained from oyl and wine . Besides , his care and solicitude about the poor was eminent and extraordinary . He was very diligent in his visits to the imprisoned ; he interceded likewise for many persons with the Judges , who readily hearkned to him on account of his eminent piety . What need I be large in my relation concerning him ? I will mention one action of his , highly worthy to be recorded in writing . A Jewish Impostour pretending himself converted to the Christian Religion , had been frequently baptized , and by that device had gathered much money . When he had deceived many Sects [ of the Christians ] by this fraud : ( for he had received baptism from the Arians and Macedonians : ) having no more persons whom he might put tricks upon , at length he came to Paulus Bishop of the Novatianists : and affirming that he earnestly desired Baptism , requested he might obtain it from his hand . He approved of the Jews desire : but said he would not give him Baptism , before he had been instructed in the grounds and principles of the Faith , and had exercised himself with fastings severall days . The Jew therefore having contrary to his own mind , been compelled to fast , was so much the more urgent in his intreaties for Baptism . Wherefore Paulus , because he would not offend him , now grown importunate ; by any longer delays , makes provision for his Baptism . And having bought him a white vestment , and ordered the * Font to be filled with water , he brought the Jew to it with a design to Baptize him . But † an invisible act of divine power caused the water to vanish [ on a sudden . ] In regard the Bishop and those that were present , ( having not the least suspicion of any such thing as had hapned , ) supposed the water to have run out by the passage underneath , whereby it was usually let out ; they filled the Font again , having with great accuracy stopt up its passages every where . And when the Jew was brought the second time to the Font , all the water disappeared again . Then Paulus spake these words : either you are an Impostour , O man , or else , being ignorant , you have been baptized already . A great multitude of people therefore running together to see this Miracle , one of them knew the Jew , and was certain that it was the same person who had been baptized before by Atticus the Bishop . This Miracle was performed by the hands of [ Paulus ] Bishop of the Novatianists . CHAP. XVIII . How , after the death of Isdigerdes the Persian King , the League between the Romans and Persians was broken , and a bloudy War hapned , wherein the Persians were worsted . AFter the death of Isdigerdes King of Persia , by whom the Christians in that country were not persecuted in the least , his Son by name Vararanes succeeded in that Kingdom ; and being induced thereto by the Magi , he vexed the Christians severely , inflicting on them various punishments and Persian tortures . The Christians therefore in Persia , constrained thereto by necessity , flie to the Romans , entreating them not to neglect and see them wholly destroyed . Atticus the Bishop receives the suppliants kindly ; and made it his business to assist them to the utmost of his power . Likewise , he acquainted the Emperour Theodosius with what had hapned . It fell out at the very same time , that the Romans were offended with the Persians upon another account : because the Persians would not restore the Miners of Gold , whom they had hired of the Romans ; and in regard they had deprived the Roman Merchants of their * effects . To this occasion of difference , the flight of the Christians in Persia to the Romans made an accession . For the Persian King dispatch't away an Embassie immediately , to demand the Fugatives . But the Romans would in no wise deliver up those who had fled to them , not only because they were desirous of preserving them as being suppliants , but in regard likewise of their readiness to do any thing in defence of the Christian Religion . Wherefore they chose rather to have a war with the Persians , than permit the Christians to be miserably destroyed . Hereupon the League was broken , and a fierce War broke out , concerning which I judge it not inopportune to give a short narrative . The Roman Emperour sent part of an Army first , which was commanded by Ardaburius . He made an irruption into Persia through Armenia , and ruined one of the Persian Provinces termed Azazene . Narsaeus the Persian King's Generall marched out to oppose him , at the head of a great Persian Army . And coming to an Engagement , was worsted , and fled . [ Afterwards ] he judged it advantagious to make a sudden irruption through Mesopotamia into the Roman territories being unguarded , [ thinking ] by this means to be revenged on the Romans . But this design of Narsaeus's was not unknown to the Generall of the Romans . Having therefore in a short time laid Azazene desolate , he likewise marched into Mesopotamia . Wherefore Narsaeus ( notwithstanding he was furnished with a numerous army , yet ) could not invade the Roman Provinces . But , coming to Nisibis , ( which is a City scituate in the confines [ of both Empires , ] and belongs to the Persians , ) he sent a message from thence to Ardaburius , desiring they might come to an agreement between themselves about the management of the War , and that a place and day for an Engagement might be set . Ardaburius , gave the messengers this answer : Tell Narsaeus [ thus , ] the Roman Emperours will not fight when you have a mind they should . Moreover , the * Emperour perceiving that the Persian mustered up the whole force of his Kingdom for the carrying on of this war , placed all his hopes of Victory in God , and besides sent vast supplies of Forces . Now , that the Emperour ( in regard he put his whole confidence in God , ) received benefit from him immediately , 't was from hence evident . The Constantinopolitans being very anxious , and doubtfull about the event of the war , the Angells of God appeared in Bithynia to some persons going to Constantinople about their private concerns , and bad them tell [ the Constantinopolitans , ] that they should be of good courage , and pray to God , and be confident that the Romans would be Conquerours . For they said , that they themselves were sent from God to be the managers of the War. At the hearing hereof , the City was not only encouraged , but the Souldiers also became more bold and valiant . Whereas therefore ( as I have said , ) the war had been removed from Armenia into Mesopotamia , the Romans shut up the Persians in the City Nisibis , to which thy laid siege . And having made wooden Towers , which moved upon Engines , they brought them to the walls , wherewith they killed many of those who fought from the walls , and [ of them ] who ran to their assistance . Vararanes King of Persia hearing that his Country Azazene was laid desolate , and his Army besieged within the City Nisibis , resolved to go in person with all his forces against the Romans . But , being afraid of the Roman Army , he called the Saracens to his assistance , who were then governed by Alamundarus , a valiant and warlike man. He brought a numerous multitude of Saracens with him , and spake to the King of Persia to be confident and couragious , he likewise promised , that he would quickly make the Romans his prisoners , and deliver Antioch in Syria to him . But the event succeeded not according to his promise . For God possest the Saracens with a vain and irrationall terrour . Who supposing the Roman Forces to be falling upon them , became terrified , and not finding how they might make their escape , cast themselves armed as they were into the River Euphrates , wherein about an hundred thousand men were drowned . These things fell out after this manner . But the Romans who laid siege to Nisibis , being informed that the King of Persia was bringing many Elephants along with him were terrified , and having burnt all their Engines which they had made use of in the siege , a retreated into their own Country . But , what engagements hapned afterwards ; and how Areobindus , another Roman Generall , killed the valiantest person amongst the Persians in a single duell ; and how Ardaburius destroyed seven valiant Persian Commanders in an Ambuscade ; or after what manner b Vitianus another Roman Generall vanquished the Remains of the Saracen-forces , I think fit to omit , least I should seem to digress too far from my Subject . CHAP. XIX . Concerning Palladius the Courier . MOreover , the Emperour Theodosius was in a very short time acquainted with the Actions [ of his Forces . ] After what manner the Emperour had so sudden an account of what was done in places at so great a distance , I will relate . It was his good fortune to have a * servant of a vigorous mind and strong body , his name was Palladius . This person could ride on horse-back at such a rate , that in three days space he could go to those places which are the boundaries of the Roman and Persian Territories , and again in as many days return to Constantinople . The same man passed through all other parts of the world with an incredible swiftness , whithersoever the Emperour sent him . Wherefore , an eloquent person uttered this saying on a time concerning him : This man by his swiftness makes the Roman Empire , which in it self is large , seem to be little . Moreover , the King of the Persians was amazed , when he heard these things of this man. But , let thus much be said concerning Palladius . CHAP. XX. How the Persians had another severe overthrow given them by the Romans . THe Roman Emperour residing at Constantinople , and being informed of a Victory apparently given him ▪ a by God , was so good , that although his Forces had managed the War very fortunately , nevertheless he embraced a Peace . He sends Helion therefore ( a person whom he had a mighty esteem for ) with Orders to make up a Peace with the Persians . Helion arriving in Mesopotamia , [ at that place ] where the Romans had made a great Ditch for their own security , sends one Maximinus ( an eloquent person , who was b Assessour to Ardaburius the Generall , ) Embassadour about a Peace . When this person was come to the Persian King , he acquaints him with his being sent about a Peace , not from the Roman Emperours , ( for he affirmed that the Emperour as yet was wholly ignorant of that War : and when he knew of it , he would look upon it as contemptible : ) but from his chief Commanders . When the Persian King was resolved readily to embrace the Embassy : ( for his Army was in great distress , by reason it wanted provisions ; ) those Souldiers , who amongst the Persians are termed The Immortalls ; ( their number is ten thousand [ and they are ] valiant men , ) came to the Emperour , and said , that a Peace was not to be admitted of , before c they had made an attack upon the Romans , then careless and negligent . The King is perswaded by them ; shuts up the Embassadour in prison ; and sends The Immortalls to put their design upon the Romans in execution . Being come [ to the place appointed , ] they divided themselves into two parties , and took a resolution of surrounding part of the Roman Army . The Romans seeing but one party of the Persians , made provision to receive their attack . The other party was not seen by them . For they rush't forth to fight on a suddain . But when the Engagement was just beginning , the Roman Army under the command of d Procopius Master of the Milice ( divine providence so ordering the matter , ) appears from an eminence . Procopius seeing his Fellow-Souldiers in danger , attacks the Persians in the Rear ; and so they who a little before had surrounded the Romans , were themselves encompassed . After the Romans had in a short time slain every man of these , they set upon those who issued forth upon them from the Ambuscade , every man of whom likewise they dispatch with their Darts . Thus , those termed The Immortalls amongst the Persians , were all of them manifestly proved to be Mortalls ▪ Christ inflicting this punishment upon the Persians , because they had murdered many pious persons that were his worshippers . The Persian King , informed of this overthrow , pretended himself wholly ignorant of the Action : and having given admission to the Embassy , he spake to the Embassadour in this manner : We embrace a Peace , not that We yield to the Romans : but We [ do it to ] gratifie You , because We have found You to be the prudentest person of all the Romans . e Thus the War which had been undertaken upon the account of those Christians who lived in Persia , was concluded . Which thing hapned in the Consulate of the Two Augusti , Honorius being the thirteenth and Theodosius the tenth time Consul , on the fourth year of the three hundredth Olympiad . The persecution [ which had been raised ] against the Christians in Persia , ceased at the same time also . CHAP. XXI . After what manner Acacius Bishop of Amida , behaved himself towards the Persian captives . MOreover , the good action of Acacius Bishop of Amida , rendred him much more eminent at that time amongst all men [ than he had been before . ] For , when the Roman Souldiers would by no means restore the Persian Captives ( whom they had taken when they ruined a Azazene , ) to the King of Persia ; and the Captives , in number about seaven thousand , were in the interim destroyed by famine ; ( which thing was the occasion of no small grief to the King of Persia ) Acacius thought that business was in no wise to be then neglected . b Having [ therefore ] called together the Clergy under himself : Men [ and Brethren , ] said he , Our God stands not in need of Dishes or Cups . For he neither eats , nor drinks , in regard he wants nothing . Whereas therefore the Church is possest of many vessells of gold and silver by the beneficence and liberality of those who belong to it , 't is agreeable that by a sale of these vessells we should both c redeem the Captives from the Souldiers , and also provide them food . Having discourst of these and many other such like things as these to them , he ordered the vessells to be melted down , and having paid the Souldiers a ransom for the Captives , and fed the Captives [ for some time , ] he afterwards gave them money to bear their charges , and sent them home to their King. This action of the admirable Acacius highly astonished the King of Persia , because the Romans made it their business to conquer their Enemies both ways , as well by War , as by Beneficence . And 't is said , that the Persian King was very desirous that Acacius should come into his presence , to the end he might enjoy a sight of the man ; and that that was effected by the Emperour Theodosius's order . When therefore God had given so eminent a Victory to the Romans , many persons who excelled for their eloquence , wrote * Panegyricks in praise of the Emperour , and recited them in publick . Moreover , the Emperour's Wife wrote a Poem in Heroick Verse : for she was a woman of a great eloquence . For , being the daughter of d Leontius the Athenian-Sophist , she had been instructed by her Father , and cultivated with all manner of Literature . When the Emperour was about marrying of this woman , Atticus the Bishop made her a Christian , and at her Baptism , instead of Athanaïs , named her Eudocia . Many persons therefore , as I have said , recited Panegyricks ; some with a design to make themselves taken notice of by the Emperour ; others endeavouring to publish the powerfullness of their own eloquence ; being altogether unwilling , that that Learning they had gotten by much labour , should lie concealed . CHAP. XXII . Concerning the excellencies , wherewith the Emperour Theodosius Junior was endowed . BUt I , who am neither studious about being taken notice of by the Emperour , nor desirous of making a shew of eloquence , have taken a resolution of setting forth those excellencies wherewith the Emperour is endowed , sincerely and without any Rhetoricall flourishes . For , in regard his virtues are so singularly usefull , my Sentiment is , that to pass them over in silence would be a loss to posterity , which would be defrauded of the knowledge thereof . In the first place therefore , although he was born and educated in the * Imperiall Pallace , yet he contracted nothing of an effeminacy o● stupidity from that education . But was [ always ] so prudent , as to be reputed by those who addressed to him , to have attained a knowledge and experience in most affairs . His patience in undergoing hardships was such , that he could endure heat and cold couragiously ; and would fast frequently , especially on those days termed Wednesdaies and Fridaies . And this he did , out of an earnest endeavour of observing the Rites of the Christian Religion with an accuracy . He governed his Pallace so , that it differed not much from a monasterie . Wherefore he , a together with his sisters , rose early in the morning , and recited alternative Hymns in praise of God. Moreover , he could say the sacred Scriptures by heart . And with the Bishops who conferred with him , he discoursed out of the Scriptures , as if he had been an Ecclesiastick of a long standing . He was much more diligent in making a Collection of the sacred Books , and of the Expositions which had been written thereon , than Ptolemaeus Philadelphus had been heretofore . For clemency and humanity he excelled all men by far . The Emperour Julianus , although he was a profest philosopher , yet could not moderate his rage and anger towards the Antiochians who had * derided him ; but inflicted ▪ most acute tortures upon † Theodorus . But Theodosius bad farwell to Aristotle's Syllogismes , and exercised Philosophy in deeds , getting the mastery over Anger , Grief , and Pleasure . He never revenged himself upon any one who had been injurious to him . Yea , no man ever saw him angry . Being on a time asked by one with whom he was pleased to be familiar , why he never put to death any person who had injured him ? his answer was , Would to God it were possible for me to restore to life those that are dead ! To another questioning him about the same thing , b 'T is no great or difficult thing ( said he ) for him that is a man , to die : but 't is Gods property only by repentance to restore to life him that is once dead . Further , his Practise of this Virtue was so constant and earnest , that if any person had hapned to commit a crime which deserved a capitall punishment , he was never led so far as the City-gates onwards on his way to the place of Execution , before a pardon was granted , whereby he was immediately recalled . When on a time he exhibited a Show of hunting wild beasts in the Amphitheatre at Constantinople , the people cried out , Let one of the boldest c Bestiarii encounter the enraged wild beast . To whom he gave this answer , You know not , that We are wont to be spectatours at Shows with clemency and humanity . With which saying he instructed the people , to be in future delighted with Shows wherein there was less of cruelty . Further , his piety was such , that he honoured all God's Priests ; but most especially those whom he knew to be more eminent for sanctity of life . 'T is reported , that when the Bishop of d Ch●bron had ended his life at Constantinople , he desired to have his * Hair-cloth-Cassock , which ( although it was very foul and nasty ) he wore instead of a Cloak , believing he should thereby partake something of the dead Bishop's sanctity . There hapning tempestuous weather one year , he was forced to exhibit the usuall and set Shows in the Cirque , in regard the people were extreamly earnest for them . But when the Cirque was filled with Spectatours , the Storm increased , and there was a vast fall of Snow ; at which time the Emperour gave an evident demonstration , how he was affected towards God ; [ for ] he made proclamation by the Cryer to the people , in these words : 'T is much better , that we should omit the Show , and all joyn in prayer to God , that we may be preserved unhurt from the imminent Storm . The Cryer had scarce made an end of proclaiming these words , when all the people began to supplicate God in the Cirque with the greatest joy immaginable , and with a generall consent sang Hymns to him . And the whole City became one congregation . The Emperour himself went in the midst [ of the multitude ] in a private habit , and began the Hymns : nor was he frustrated of his hope [ at that time . ] For the air returned to its former serenity ; and instead of a scarcity of bread-corn , the divine benevolence bestowed a plentifull crop upon all persons . If at any time a War was raised , in imitation of David , he fled to God , knowing him to be the disposer of Wars ; and by his prayers he managed them successfully . I will here relate therefore , how , a little after the Persian War , ( when the Emperour Honorius was dead , in the Consulate of Asclepio●otus and Marianus , e on the fifteenth of the month August , ) by putting his confidence in God , he vanquished the Tyrant Johannes . For , 't is my Sentiment , that the Actions which hapned at that time , are worthy to be recorded : because , what befell the Hebrews ( who were led by Moses ) in their passage over the red Sea , the same [ almost ] hapned to the Emperour's Commanders , at such time as he sent them against that Tyrant . Which Actions I will relate in short , leaving the ampleness of them , which does require a peculiar work , [ to be set forth at large ] by others . CHAP. XXIII . Concerning Johannes who Tyrannized at Rome , after Honorius the Emperour's death . And how God * mollified , by Theodosius's prayers , delivered him into the hands of the Roman Army . HOnorius Augustus therefore being dead , the Emperour Theodosius informed thereof , conceals it , and deceives the populace [ by feigning ] sometimes one thing , at others another . But he sends his Military Forces secretly to Salonae ; which is a City of Dalmatia ; to the end that if any * Rebellion should happen in the Western parts , a force to resist it might not be far off . Having made provision after this manner before hand , he then published the death of his † Uncle . But in the interim , a Johannes the chief of the Emperour's Notaries , unable to bear the ‖ greatness of his own preferment , seizes the Empire , and sends an Embassage to the Emperour Theodosius , requiring to be admitted Colleague in the Empire . Theodosius imprisoned his Embassadours ; and dispatches away Arda●urius , Master of the Milice , who had done excellent service in the Persian War. He being arrived at Salonae , sailed from thence to Aquileia ; and had ill success as he then thought ; ( but 't was afterwards demonstrated to be prosperous . ) For , an unlucky wind blew , which drove him into the Tyrant's hands . Who having taken Ardaburius , hoped Theodosius would be necessitated to Elect and Proclaim him Emperour , if he were desirous of preserving the life of his Master of the Milice . And the Emperour , when informed hereof , was really in an Agony , as was also the Army which had been sent against the Tyrant , least Ardaburius should suffer any mischief from the Tyrant . Moreover , Aspar , Ardaburius's Son , when he understood that his Father was taken by the Tyrant , and knew that many Myriads of Barbarians were come to the Tyrant's assistance , knew not what course to take . But , the prayer of the Emperour , beloved by God , at that time prevailed again . For an Angel of God in the habit of a Shepherd , became a guide to Aspar and the forces with him , and leads them through the Lake which lies near to Ravenna . For in that City the Tyrant resided , where he detained the * Master of the Milice Prisoner . No person was ever known to have passed through this Lake . But God rendred that passable at that time , which before had been impassable . b When therefore they had passed the waters of the Lake [ as if it had been ] over dry ground , they found the gates of the City open , and seized the Tyrant . At which time the most pious Emperour gave a demonstration of his Religious affection towards God. For whilest he was exhibiting the Cirque-Sports , news was brought him that the Tyrant was destroyed . Whereupon he speaks to the people : Come , said he , if you please , let us rather leave our Recreation , and go into the Church , and put up our thanksgivings to God , in regard his hand hath destroyed the Tyrant . These were his words ; and the Shows ceased immediately , and were neglected : and all persons went through the midst of the Cirque , singing praises together with him with one consent of mind and voice , and went into God's Church . And the whole City became one congregation . Being come into the place of prayer , they continued there all day . CHAP. XXIV . That , after the slaughter of Johannes the Tyrant , Theodosius the Emperour proclaimed Valentinianus ( the Son of Constantius , and of his Aunt Placidia , ) Emperour of Rome . MOreover , after the Tyrant's death , the Emperour Theodosius became very solicitous , whom he should proclaim Emperour of the Western parts . He had a Cosin-German very young ; by name Valentinianus , the Son of his Aunt Placidia . She was daughter to the Emperour Theodosius The Great ; and Sister to the two Augusti , Arcadius and Honorius . Valentinianus had a Father , by name Constantius , who having been proclaimed Emperour by Honorius , and reigned with him a short time , died soon after . This Consin-German of his he created Caesar , and sent him into the Western parts , committing the chief management of affairs to his mother Placidia . Moreover , Theodosius himself hastned into Italy , that he might both proclaim his Cosin-German Emperour , and also ( by being present there himself ) instruct the Italians by his own prudent advice , not easily to yield subjection to Tyrants . Being gone as far as Thessalonica , he was hindred from proceeding on his journey by a sickness . Having therefore sent the Imperiall Diadem to his Cosin-German , by Helion a person of the Senatorian Order , he himself returned to the City Constantinople . But , I think this Narrative which I have given concerning these transactions , to be sufficient . CHAP. XXV . Concerning Atticus's Government of the Churches ; and that he ordered Johannes's name to be written into the Dypticks of the Church ; and that he foreknew his own death . [ IN the interim ] Atticus the Bishop in a wonderfull manner enlarged the affairs of the Church ; administring all things with a singular prudence , and by his Sermons inciting the people to Virtue . Perceiving that the Church was divided , in regard the * Johannitae held † separate Assemblies , he ordered , that mention should be made of Johannes in the prayers , according as it was usuall for other Bishops , who were dead to be mentioned ; on which account he hoped many would return to the Church . Moreover , he was so liberall , that he made provision not only for the poor of his own Churches , but sent money also to the neighbouring Cities towards the relief and comfort of the necessitous . For he sent three hundred Crowns to Calliopius a Presbyter of the Church of Nicaea , to whom he wrote this Letter . Atticus to Calliopius , health in the Lord. I understand , that in your City there are an infinite company of persons oppressed with hunger , who stand in need of the compassion of pious men . By terming them an infinite company , I mean a multitude , not an accurate and determinate number . In regard therefore I have received a sum of money from him who with a liberall hand giveth to good Stewards , and [ whereas ] it happens that some are oppressed with want , to the end that those who have wherewithall might be tried , but do not give to the indigent ; take ( dear friend ! ) these three hundred Crowns , and bestow them as you shall think good . But give them to those who are wholly ashamed to beg , not to them that throughout their whole lives have declared their belly to be their trade . Moreover , when you give , have no respect to any Sect or Religion whatever in this particular act ; mind this one thing only , to feed the hungry , but not to difference or distinguish those who embrace not our Religion . After this manner Atticus took care even of the indigent that were at a distance from him . Moreover , he made it his business to extirpate the superstitions of some men . For having one time received information , that those who separated from the Novatianists on account of the Jewish passover , had translated the body of Sabbatius from Rodes , ( for he had been banished into that Island , where he ended his life ) and buried it , and did usually pray at his grave : he sent some persons by night , to whom he gave order to [ dig up ] Sabbatius's body , and * bury it in some other Sepulchre . But the persons who usually went thither , when they found the grave dug up , in future left off worshipping † that place . Besides , he was very elegant and happy in imposing names [ upon places . ] A ‖ Sea-Port situate in the mouth of the Euxine-Sea ( which had antiently been called * Pharmaceus , he named † Therapeia , least at his holding religious assemblies there , he should call that place by an infamous name . Another place near adjacent to Constantinople he named ‖ Argyropolis , for this reason . * Chrysopolis is an ancient Sea-Port situate in the head of the Bosphorus : many of the ancient Writers make mention of it , especially Strabo , Nicolaus Damascenus , and the admirably eloquent Xenophon in his sixth Book concerning the expedition of Cyrus ; and the same Authour in his first Book concerning the Grecian affairs , speaks to this effect concerning this City , [ viz. ] that Alcibiades , when he had built a wall round it , set up a Toll therein which consisted of a payment of the tenth peny . For those who fail out of Pontus were compelled to pay the tenth peny there . Atticus therefore perceiving this place , which was situate over against Chrysopolis , to be pleasant and delightfull , said it was fit and agreeable it should be termed Argyropolis . Which saying of his † put that name upon the place immediately . When some persons spoke to him , that the Novatianists ought not to hold their assemblies within the Cities ; his answer was , you know not how much they suffered together with us when we were persecuted in the Reignes of Constantius and Valens . And besides ( said he ) they have been * Assertours of our Faith. For though they made a separation long since from the Church , yet no innovation about the Faith hath been introduced by them . Being arrived on a time at Nicaea upon account of an Ordination , and seeing Asclepiades , a very aged person , Bishop of the Novatianists there , he asked him , how many years have you been a Bishop ? When he made answer [ that he had been a Bishop ] fifty years , You are happy , O man , ( said he ) in regard you have been diligent about so good a work for such a long time ! He spake these words to the same Asclepiades , I do indeed commend Novatus ; but the Novatianists I can in no wise approve of . Asclepiades amazed at this strange expression , replied , how can you say this , O Bishop ? To whom Atticus made this answer ; I commend Novatus , because he refused to communicate with those persons who had sacrificed . For I my self would have done the same . But I do not in any wise praise the Novatianists , in regard they exclude the Laïcks from communion on account of very light and triviall offences . To which Asclepiades made this return ; there are , besides sacrificing , many other sins unto death , ( as the Scriptures term them , ) on account whereof b you exclude Ecclesiasticks , but we Laïcks also from communion , leaving to God alone a power of pardoning them . Further , Atticus c foreknew even the time of his own death . For at his departure from Nicaea , he spake these words to Calliopius a Presbyter of that place : Hasten to Constantinople before Autumn , if you are desirous of seeing me agai● alive . For , if you delay , you will not find me living . Upon his saying whereof , he mistook not . For in the twenty first year of his Episcopate , on the tenth of October , he died , in Theodosius's eleventh and Valentinianus Caesar's first Consulate . Moreover , the Emperour Theodosius being then in his return from Thessalonica , was not at his Funerall . For Atticus was interred the day before the Emperour's Entry into Constantinople . Not long after Valentinianus Junior was d Declared Augustus , about the twenty third of that same October . CHAP. XXVI . Concerning Sisinnius , Atticus's successour in the Constantinopolitane Bishoprick . AFter Atticus's death , a great contest hapned about the Ordination of a Bishop , some desiring one person , others another . For , one party ( 't is said ) were earnest to have Philippus a Presbyter ; another , Proclus ; who was a Presbyter also . But the whole body of the people with a generall consent wished Sisinnius might be made [ Bishop ; ] who was a Presbyter also himself : he had not been constituted * over any of the Churches within the City , but had been promoted to the Presbyterate in a Village belonging to Constantinople , the name whereof is Elaea ; and 't is situate over against the Imperiall † City : in which Village the Festivall of our Saviour's Ascension was from [ an ancient ] usage celebrated by the whole people in generall . All the Laïcks were desirous to have this man [ made Bishop , ] both because he was a person singularly eminent for his piety , and also more especially in regard his diligence in relieving the indigent was earnest even beyond his power . The desire therefore of the Laïty prevailed : and Sisinnius is ordained on the twenty eighth of February , in the following Consulate , which was Theodosius's twelfth and Valentinianus Junior Augustus's second . Afterwards , Philippus the Presbyter ( because Sisinnius was preferred before him , ) was very bitter and large in his invectives against that Ordination , in that [ voluminous work termed the ] Christian History , which he wrote ; wherein he calumniates both the person ordained , and also those who had ordained him ; but more especially , the Laity . And his expressions are such , that I am unwilling to record them ; for I can in no wise approve of his rashness , in having been so audacious , as to commit such things to writing . But , I judge it not inopportune to say something in short concerning him . CHAP. XXVII . Concerning Philippus the Presbyter , who was born at Side . PHilippus was by Country a Sidensian . Side is a City of Pamphylia , at which Troilus the Sophista had his originall extract ; of his own relation to whom Philippus boasted . Whilest he was a Deacon , he had had frequent converse with * Bishop Johannes . He was a very laborious and painfull student , and had made a Collection of many books , and those of all sorts . He imitated the Asian Style , and wrote many Books . [ For , he confuted the Emperour Julian's Pieces , and compiled a Christian History , which he divided into six and thirty Books . Each Book contained many Tomes , in so much that in all they were near a thousand . The † Contents of each Tome equalled the Tome it self in bigness . This work he entitled not an Ecclesiastick , but a Christian History . In it he heaped together variety of Learning , being desirous to shew , that he was not unskilled in Philosophick Literature . For which reason , he makes frequent mention therein of Geometricall , Astronomicall , Arithmeticall , and Musicall * Theorems . He also describes Islands , Mountains , Trees , and severall other things not very momentous . Upon which account he has made it a loose work : and therefore hath ( in my judgment ) rendred it useless both to the ignorant , and to the Learned also . For , the ignorant are unable to inspect the heighth and grandeur of his Stile . And those that are well versed in Learning nauseate his insipid repetition of words . But , let every one pass a judgment upon those Books according to his own liking . I only say this , that the times wherein affairs have been transacted are confounded by him . For when he has mentioned the times of the Emperour Theodosius , he runs back to those of Athanasius the Bishop . And this he does very frequently . Thus much concerning Philippus . 'T is requisite that we should now declare what hapned in Sisinnius's time . CHAP. XXVIII . That Sisinnius ordained Proclus Bishop of Cyzicum : but the Inhabitants of that City would not admit him [ to be their Bishop . ] THe Bishop of Cyzicum being dead , Sisinnius ordained Proclus Bishop of that City . When therefore he was about going thither , the Inhabitants of Cyzicum prevent him , and ordain a person that was an Ascetick , his name Dalmatius . And this they did in contempt to a a Law by which 't was established , that the ordination of a Bishop [ there ] should not be made contrary to the Constantinopolitane Bishop's mind . But they disregarded this Law , as being [ said they ] a personall prerogative granted only to Atticus . Proclus therefore continued destitute indeed of the presidency over his own Church , but he flourished and grew famous for his Sermons [ Preach't ] in the Churches of Constantinople . But we shall speak concerning this person in due place . Sisinnius having survived his being made Bishop not full ou● two years , ended his life in the Consulate of Hierius and Ardaburius , on the twenty fourth of the month December . He was a person , for his temperance , good life , and love to the poor , highly eminent . As to his temper , he was a person to whom access might easily be had , and of a disposition plain and without falsehood ; therefore no Lover of business . For which reason busie men were offended at him ; amongst whom he had the character of a slothfull person . CHAP. XXIX . That after Sisinnius's death , [ the Emperours ] sent for Nestorius from Antioch , and made him Bishop of Constantinople ; who quickly discovered his own temper and disposition : AFter Sisinnius's death , the Emperours were pleased not to prefer any person of the Constantinopolitane Church to that See , because they were men studious of vain-glory : although many were very earnest to have Philippus , others not fewer in number [ strove to get ] Proclus , ordained . But they resolved to send for a Forreigner from Antioch . For there was a man there , by name Nestorius , born at the City Germanicia , who had a good voice , and a readiness of expression . Wherefore they determined to send for him , as being a fit person to teach the people . After an intervall of three months therefore , Nestorius is brought from Antioch . Who was cried up indeed for his temperance amongst many persons ; but what a tempered man he was as to other things , the more prudent discovered from a his first Sermon . For , being ordained on the tenth of Aprill , in the Consulate of Felix and Taurus ; addressing himself to the Emperour he forthwith uttered that famous expression in the presence of all the people . Give me ( said he , ) O Emperour ! the Earth cleared from Hereticks , and in recompence thereof I will give you Heaven . Assist me in destroying Hereticks ; and I will assist you in vanquishing the Persians . Although these words , were extreamly pleasing to some of the Vulgar , who had conceived an hatred against Hereticks ; yet to those ( who , as I have said , had skill in giving a conjecture of his Sentiments from his expressions , ) neither the levity of his mind , nor his inclination to anger and violence joyned with his vain-gloriousness , were concealed : in regard he conteined not himself during the smallest space of time , but broke out into such expressions as these ; and ( if I may use the proverb ) before he had tasted the water of the City , shewed himself an inraged persecutor . On the fifth day therefore after his ordination , he takes a resolution to demolish the Arians's Oratory , in which they performed their devotions secretly ; whereby he drove those Hereticks to a desperation . For when they saw their place of Prayer pulling down , they threw fire into it and burnt it . Moreover , the fire spread further , and consumed the adjacent buildings . Whereupon a tumult was raised all over the City , and the Arians made preparations to revenge themselves . But God the keeper of the City , permitted not the mischief to gather to an head . However , Nestorius was in future termed an b Incendiary , not only by the Hereticks , but by those also of his own Faith. For he desisted not , but framed intreagues against the Hereticks , and did his utmost to subvert the City . For he attempted to molest the Novatianists also , his envy spurring him on , because Paulus Bishop of the Novatianists was famous in all places for his piety . But the Emperours by their admonitions repressed his fury . Now what mischiefs he did to the Quartodecimani throughout Asia , Lydia , and Caria , and how numerous the multitudes were that came to their deaths by his means at Miletum and Sardis in a tumult there raised , I think fit not to mention . But , what manner of punishment he underwent , as well for these [ wickednesses , ] as for his * unbridled tongue , I will declare hereafter . CHAP. XXX . After what manner the Burgundions embraced the Christian Religion , in the Reign of Theodosius Junior . I Will now relate a thing worthy to be recorded , which hapned about this very time . There is a barbarous Nation , which has its habitation beyond the River Rhine , they are called the Burgundions . These persons lead a * quiet life . For they are almost all Carpenters ; by which [ trade ] they earn wages , and get a livelyhood . The Nation of the Hunni by making continuall Inroades upon this people , depopulated their Country , and frequently destroyed many of them . The Burgundions therefore , reduced to a great streight , fly for refuge to no man ; but resolved to commit themselves to some God. And having seriously considered with themselves , that the God of the Romans did vigorously assist and defend those that feared him ; by a generall consent they all came over to the faith of Christ. Going therefore to one of the Cities of Gallia , they made a request to the Bishop , that they might receive Christian Baptism . The Bishop ordered them to fast seaven days , in which intervall he instructed them in the grounds of Faith , and on the eighth day baptized and dismissed them . Being encouraged therefore [ hereby , ] they marched out a against the Hunni , and were not frustrated of their expectation . For the King of the Hunni ( whose name was b Optar , ) having burst himself in the night by eating too much ; the Burgundions fell upon the Hunni then destitute of a Commander in chief , and á few engaged very many , and conquered them . For the Burgundions being in number only three thousand , destroyed about ten thousand of the Hunni . And from that time the Nation of the Burgundions became zealous professours of Christianity . About the same time , Barba Bishop of the Arians died , in Theodosius's thirteenth and Valentinianus's third Consulate , on the twenty fourth of June , and Sabbatius is constituted Bishop in his stead . But , let thus much be said concerning these things . CHAP. XXXI . With what miseries the Macedoniani were afflicted by Nestorius . MOreover , Nestorius behaved himself contrary to the usage of the Church , a and caused others to imitate himself in such things , as 't is apparent from what hapned during his being Bishop . For , one Antonius Bishop of Germa a City in the Hellespont , imitated Nestorius's rage towards the Hereticks , and made it his business to persecute the Macedoniani , taking the Patriarch's order as a pretext for his Apology . The Macedoniani for some time endured his vexatiousness . But after Antonius began to disquiet them more vehemently ; being unable to undergo his molestation any longer , they [ grew desperate , and ] brake out into a cruell madness ; and having privately sent some men who preferred what is pleasant before that which is good , they murder him . The Macedoniani having perpetrated this villanous fact , Nestorius took hold of what had been done as an occasion of his own rage . And he perswades the Emperours to deprive them of their Churches . As well those Churches therefore which they had before the old walls of Constantinople , as them [ they were possest of ] in Cyzicum , were taken from them ; as were likewise many others , which they had in the Villages of the Hellespont . Some of them came over to the [ Catholick ] Church , and embraced the Homo●usian Faith. But , as 't is proverbially spoken , Drunkards never want wine , nor Contentious persons strife . It hapned therefore , that Nestorius , who busied himself in expelling other persons , was himself turned out of the Church , for this reason [ following . ] CHAP. XXXII . Concerning the Presbyter Anastasius , by whom Nestorius was perverted to Impiety . ANastasius the Presbyter , who had come from Antioch with Nestorius , was his intimate acquaintance ▪ Nestorius had an high esteem for him , and made use of his advice in the management of business . This Anastasius being Preaching one time in the Church , uttered these words , Let no man stile Mary * Theotocos . For Mary was a woman . But 't is impossible for God to be born of a woman . The hearing hereof disturbed many persons , as well of the Clergy as Laity . For they had been heretofore taught , to confess Christ to be God , and in no wise to separate him as man from the Divinity on account of his Incarnation ; whereto they were induced by the Apostle's words , who saith ; Yea , though we have known Christ after the flesh ; yet now henceforth know we him no more . b And [ again , ] wherefore leaving the discourse concerning Christ , let us press forwards to perfection . A disturbance therefore having been raised in the Church ( as I have said , ) [ about this matter ; ] Nestorius endeavoured to confirm Anastasius's expression ; ( for he was unwilling , that the man for whom he had so great an esteem , should be reproved as having spoken blasphemy ; ) and made frequent discourses concerning it in the Church , in which he proposed contentious questions concerning this thing , and every where rejected this term Theotocos . This question therefore being entertained in one manner by some , and in another by others ; on this account a dissention arose in the Church . And being Engaged in an Encounter by night as it were , sometimes they asserted these things , at others those , affirming and in like manner denying one and the same thing . But Nestorius was supposed by most men , to entertain such Sentiments , as to assert the Lord [ Christ ] to be a meer man , and to introduce the opinion of Paul of Samosata and Photinus into the Church . Now , so great a controversie and disturbance was raised about this matter , that 't was thought necessary a Generall Councill [ should be convened . ] But I my self , after my reading the Books b published by Nestorius , found him to be an ignorant person . And I will declare the truth unfeignedly . For , his vices which I have spoken of already , I have not mentioned out of any hatred to him , nor will I , to gratifie any man , lessen my account of the good which I found in him . Nestorius seems not to me , to be a follower either of Paul of Samosata's opinion , or of Photinus's , nor in the least to assert the Lord [ Christ ] to be a meer man. But he was put into a fright by this term [ Theotocos ] only , as if it had been a Bugbear . And this befell him meerly by reason of his great Illiterateness . For being naturally endowed with eloquence , he was supposed to be a man of learning ; but in reality was unlearned and ignorant . He likewise scorned to read the Books of Ancient c Expositours . For being puft up with pride by reason of his ability to speak well , he minded not reading the Ancients with any thing of accuracy ; but thought himself better then any man else . To begin therefore from hence , he was wholly ignorant , that in the Catholick Epistle of S t John ( to wit , in the ancient Copies thereof , ) it was thus written ; d every spirit which separates Jesus [ from God , ] is not of God. For , this sentence has been expunged out of the ancient Copies by those , whose desire it is to separate the Divine nature from the * humane Oeconomy . Wherefore , the Ancient Expositours have made this very remark , to wit , that some persons have depraved this Epistle , being desirous † to separate the Manhood of Christ from his Deity . For the Humanity is joyned to the Divinity . e Nor are they any more two , but one . The Ancients emboldened by this Testimony , scrupled not to stile Mary Theotocos . For Eusebius Pamphilus ( in his third Book concerning the Life of Constantine , ) has these express words . For * Emanuel endured to be born for us . And the place of his Nativity is amongst the Hebrews termed Bethlehem . Upon which account the Empress Helena most dear to God , adorned the plaoe , where the † God bearing Virgin was delivered , with admirable Monuments , and illustrated that sacred Cave with all manner of ornaments . And Origen ( in the first Tome of his [ Comments ] upon the Apostle's Epistle to the Romans , ) expounding in what manner [ Mary ] may be termed Theotocos , handles that Question largely . 'T is apparent therefore , that Nestorius was wholly ignorant in the writings of the Ancients . For which reason , as I have said , he opposes this only term [ Theotocos . ] For , that he asserts not Christ to be a meer man , as Photinus and Paul of Samosata did , we are evidently informed even from his own discourses which he hath published . Wherein he does in no place destroy the Hypostasis of the Word of God ; but every where professes him to have a proper , reall and peculiar person and existence : nor does he deprive him of a subsistence , as did Photinus and Paul of Samosata . Which Tenet the Manichaeans and Montanus's followers have been so audacious as to assert . That this was Nestorius's opinion , I my self have found , partly by reading his own works , and partly from the discourses of his Admirers . Further , this frigid and empty discourse of Nestorius has raised no small disturbance in the world . CHAP. XXXIII . Concerning the horrid wickedness commited upon the Altar of the Great Church by the fugitive servants . THese things having been transacted [ after this manner , ] there hapned a most detestable fact , perpetrated in the Church . For , the servants of one of the Great men , fellows that were Barbarians , having by experience found their Master to be cruell , fled to the Church , and with their swords drawn leapt upon the Altar . Being intreated to go out , they could by no means be prevailed upon ; but hindred the divine Services . And holding their naked swords in their hands for [ the space of ] many days , they stood in a posture to make resistance against any one that approached them . Moreover , when they had killed one of the Ecclesiasticks , and wounded another , at last they slew themselves . Whereupon , one of those then present said , that the prophanation of the Church was no good sign , [ in proof whereof ] he added two Iambicks of a certain old Poet : a For such Prognosticks happen in that while When horrid Crimes the Churches do defile . Nor was he who spake these words , mistaken in his Sentiment . For ( as it was conjectured , ) a division amongst the people , and his deposition who had been the Occasioner of this division , was hereby portended . CHAP. XXXIV . Concerning the former Synod at Ephesus convened against Nestorius . FOr within a small intervall of time , the Bishops in all places were by the Emperour's Edict ordered to meet together at Ephesus . Immediately after the Feast of Easter therefore , Nestorius went to Ephesus , accompanied with a great and promiscuous multitude , where he finds many Bishops met together . But Cyrillus [ Bishop ] of Alexandria made some delaies , and came not till about Pentecost . On the fifth day after Pentecost , Juvenalis Bishop of Jerusalem arrived . Whilest Johannes [ Bishop ] of Antioch was slow in coming , the [ Prelates ] that were present began to debate the Question . And Cyrillus of Alexandria made some onse●s [ of dispute , ] being desirous to disturb and terrifie Nestorius ; for he had conceived an hatred against him . Moreover , when many asserted the Deity of Christ , Nestorius exprest himself thus , I cannot term him God , who was two months and three months old . And therefore I am clear from your bloud ; nor will I in future come to you any more . Having said this , he afterwards held conventions with the other Bishops , who were followers of his opinion . So that the persons present were divided into two factions . Those of Cyrillus's party * staid in the Councill , and cited in Nestorius . But he refused to come in , and deferred his appearance till the arrivall of Johannes [ Bishop ] of Antioch . Whereupon those of Cyrillus's party , ( after they had severall times read over Nestorius's Discourses about this Question , which he had made to the people ; and from the reading thereof had given in their judgment , that he had constantly spoken blasphemy against the Son of God ) deposed him . When this was done , a Nestorius's party made up another Synod apart by themselves , and depose Cyrillus , and together with him Memnon Bishop of Ephesus . Not long after these transactions , Johannes Bishop of Antioch arrived . And being informed of what had been done , was highly displeased with Cyrillus , as being the occasioner of the disturbance which had hapned , in regard he had with so much rashness and precipitancy proceeded to the deposition of Nestorius . But Cyrillus , and together with him Juvenalis , to revenge themselves upon Johannes , depose him also . These affairs being after this manner confused and disturbed , Nestorius perceiving this contention had arrived to such an height as to ruine communion , retracted , and termed Mary Theotocos , saying , Let Mary be styled Theotocos , and let all animosities cease . But though he made this retractation , yet no body admitted of it . For at this present he continues deposed , and lives in exile at Oäsis . And this was the conclusion of the Synod held at that time . These things were done in the Consulate of Bassus and Antiochus , on the twenty eighth of June . But Johannes after his return to Antioch , assembled many Bishops , and deposed Cyrillus , who was then gone home to Alexandria . However , they laid aside their enmity soon after , came to a reconciliation , and restored one another to their Episcopall Chairs . But after Nestorius's deposition , a most violent disturbance seized the Churches of Constantinople . For the people were divided by reason of his frigid and empty babling , as I have said already . But all the Clergy by a generall consent Anathematized him . ( For so we Christians do usually term the sentence against a blasphemer , when we propose it to publick view on a Pillar as it were , and render it visible to all persons . ) CHAP. XXXV . How , after Nestorius's Deposition , when some were desirous of placing Proclus in the Episcopall Chair , other Bishops elected Maximianus Bishop of Constantinople . [ AFter this ] there was another debate about the Election of a Bishop . And many were for choosing Philippus , whom we have mentioned a little * before ; but more † nominated Proclus . And the opinion of those [ who voted ] for Proclus had carried it , had not some of the most powerfull persons hindred it , who said 't was forbidden by the Ecclesiastick Canon , that he who had been nominated Bishop of any City , should be translated to another ‖ See. This having been said and believed , compelled the people to be quiet . After an intervall therefore of four months from Nestorius's Deposition , a person by name Maximianus , is Elected to the Bishoprick ; as to his course of life he was an Ascetick : but had himself also been made one of the Presbyters . He had long before gotten the repute of a pious and holy person , because at his own charge he had built Monuments , wherein Religious persons might be buried after their decease . He was a man of mean accomplishments in speaking , and desirous of leading a life void of business . CHAP. XXXVI . Instances , whereby this Writer does ( as he supposes ) evince , that a Translation from one See to another is not prohibited . BUt in regard some persons , by alledging the Ecclesiastick Canon , have hindred Proclus , who had then been nominated Bishop of Cyzicum , from being seated [ in the Episcopall Chair of Constantinople ; ] my desire is to say something briefly concerning this matter . Those persons who undertook to speak these things at that time , in my judgment spake not true ; but either feigned them out of an Odium [ they had conceived ] against Proclus , or else were wholly ignorant of the Canons , and of severall other things of great use to , and frequently practised in the Churches . For , Eusebius Pamphilus , in the sixth * Book of his Ecclesiastick History , relates , that Alexander Bishop of one of the Cities in Cappadocia , coming to Jerusalem on account of prayer , was detained by the Inhabitants of that City , and consecrated Bishop in the room of Narcissus , and in future presided over the Churches there as long as he lived . So indifferent a thing it was amongst our Ancestours , for a Bishop to be translated from one City to another , as often as necessity required . And if it be requisite to annex the Canon to this our History , it will be demonstrated in what a manner they have belyed that Canon , [ who have quoted it ] in order to their hindring Proclus's Ordination . The a Canon therefore runs thus . If any person who has been Ordained Bishop of a Church , goes not to that Church over which he has been Ordained [ Bishop , ] not by reason of his own fault , but either because of the peoples refusall [ of him , ] or for any other necessary Cause [ not proceeding from himself ; ] this person shall be partaker of the Honour and Ministration , provided he molests not the affairs of that Church wherein he shall celebrate Assemblies . But he ought to embrace whatever the Synod of the Province , b having had Cognizance of his Case , shall think good to determine . This is the Canon . Now , to make it evident , that many Bishops have been translated from some Cities to others , by reason of the Churches necessities now and then [ intervening ; ] I will [ here ] annex the names of such [ Bishops ] as have been translated . c Perigenes had been ordained Bishop of Patrae . But in regard the Inhabitants of the foresaid City refused to admit him , the Bishop of Rome ordered he should be constituted Bishop in the Metropolitane See of Corinth , the Bishop of that Church being dead . Over which Church Perigenes presided as long as he lived . Gregorius of Nazianzum was first of all Bishop of Sasimi one of the Cities in Cappadocia : afterwards he was made [ Bishop ] of Nazianzum . Melitius had formerly presided over the Church in Sebastia , and afterwards he Governed that in Antioch . Alexander Bishop of Antioch translated Dositheus Bishop ▪ of Seleucia to Tarsus in Cilicia . d Reverentius [ was removed ] from Arci [ a City ] of Phaenice , and afterwards translated to Tyre . Johannes was translated from e Gordum [ a City ] of Lydia to f Proconnesus , and presided over the Church there . Palladius was translated from Helenopolis to Aspuna . Alexander was translated from Helenopolis to Adriani . g Theophilus was translated from Apamea [ a City ] of Asia , to Eudoxipolis anciently termed h Salambria . Polycarpus was translated from Sexantapristi [ a City ] of * Moesia , to Nicopolis of Thracia . Hierophilus was translated from Trapezopolis [ a City ] of Phrygia to Plotinopolis in Thracia . i Optimus was removed from Agdamia in Phrygia to Antioch [ a City ] of Pisdia . Silvanus was translated from Philippopolis in Thracia , to Troas . Let thus many be sufficient to have been named at present , who were removed from their own Cities to other [ Sees . ] But I judge it usefull to speak something in short concerning Silvanus , who was translated from Philippopolis in Thracia to Troas . CHAP. XXXVII . Concerning Silvanus , who was translated from Philippopolis to Troas . SIlvanus had formerly been a Rhetorician [ in the School of ] Troïlus the Sophista . But in regard he proposed to himself an accuracy in the profession of the Christian Religion as his chief design , and exercised himself in the severities of an Ascetick life , [ on account hereof ] he refused to a wear the Rhetoricians Pallium . But afterwards , Atticus the Bishop b laid hold of him , and ordained him Bishop of Philippopolis . After he had lived three years in Thracia , and found himself unable to endure the cold ( for he had a very thin , lean , and infirm body ; ) he entreated Atticus , that he would ordain another in his stead , affirming that he refused to live in Thracia upon no other account , than because of the cold . Another person therefore having for this very reason been ordained in his room , Silvanus continued at Constantinople , and with a most exquisite diligence followed an Ascetick course of life . He was so great a stranger to delicateness and fineness , that he would frequently appear in publick amongst so numerous a concourse of people as were in that populous City , shod only with Sandalls made of c Spartum . After some intervall of time the Bishop of the Church of Troas departed this life . On which account the Inhabitants of Troas came [ to Constantinople ] to desire a Bishop . Whilest Atticus was considering whom he should ordain , it hapned that Silvanus came to give him a visit . As soon as Atticus saw him , he d laid aside his care [ about that affair ] immediately , and spoke to Silvanus [ on this wise , ] You have no further excuse for your avoiding the care and government of [ this ] Church . For Troas is not a cold place . Behold , God has provided you a convenient place for the infirmness of your body . Delay not therefore , Brother , but go to Troas . Wherefore Silvanus removed to that City : where he did a Miracle , which I will now relate . A vast Ship for carrying of burthens , made for the conveyance of great pillars , ( such a vessell they term Plate ; ) had been newly built on the Shore of Troas . This Vessell was to be Launched . But though many ropes [ were fastned to the Ship , ] and a great number of persons [ did their utmost ] to hale it [ Seaward , ] yet it was not in any wise to be moved . After this had been done for many days , then they thought that a devil detained the Vessell . Wherefore , they went to Bishop Silvanus , and entreated him to make a prayer in that place . For they believed , that by that means only the Ship was to be drawn into the Sea. But he , entertaining modest thoughts of himself , stiled himself a sinner , and said , that was a work to be done by some righteous person , not by him . When they continued their Suit with a greater earnestness , he went to the Shore . Where after he had prayed , he * took hold of one of the ropes , and bad them set close to the business . And when they had haled the Ship on a little , she ran swiftly into the Sea. This Miracle performed by Silvanus's hands stirred up those of that Province to piety . But Silvanus was a good man as to other things also . For perceiving that the Ecclesiasticks made a gain of their contentions who were engaged in Suits at Law , he would never make any one of the Clergy a Judge . But received the Libells of the Litigants himself , and called one of the faithfull Laicks to him , whom he knew to be a Lover of justice ; to whom he committed the hearing of the cause , [ by which means ] he e freed the Litigants from contentiousness . For these reasons Silvanus got himself a great name amongst all men . Thus much concerning Silvanus , which although declared by way of digression , yet ( in my judgment ) the mention hereof * is not unusefull . But let us return to that place , from whence we have digressed . After Maximianus therefore was ordained Bishop [ of Constantinople ] in the Consulate of Bassus and Antiochus , about the twenty fifth of October , the affairs of the Church were in a sedate and quiet posture . CHAP. XXXVIII . Concerning the Jews in * Creet , how , many of them turned Christians at that time . ABout the same time , many of the Jews [ who dwelt ] in Creet , turned Christians , on account of this calamitous accident . A certain Jew , who was an Impostor , feigned himself to be Moses : and affirmed himself to have been sent from heaven , that he might a lead out the Jews who inhabited that Island , and conduct them through the Sea. For he was ( as he said ) the same person , who preserved the Israelites heretofore [ by leading them ] through the Red-Sea . For the space of one whole year therefore , he travelled about to all the Cities of that Island , and perswaded the Jews who inhabited therein , to believe these things . And he exhorted them to leave their money and possessions : for he promised , that he would lead them through a dry Sea into the Land of Promise . They , deceived by such hopes as these , neglected all employments ; and moreover despised the things they possessed , permitting any persons they met with to take them . When the day was come which had been set by this Jewish Impostor , he himself went before , and they all followed with their wives and little children . He leads them therefore to a Promontory which * ran out into the Sea , and ordered them to cast themselves from thence into the Ocean . They who came first to the Precipice , did so , and lost their lives immediately , part of them being dash't [ in pieces ] against the Rocks , and part drowned in the Waters . And many more of them had perished , had not some Fishermen and Merchants ( who were Christians , ) by the disposall of divine providence hapned to be present . These persons drew out and saved some of them who were almost choak'd with the waters ; who having been in so imminent danger , were then sensible of their own madness . They kept the others also from casting themselves into the Sea , by telling them that those were destroyed who had thrown themselves in first . The Jews therefore , having at length understood the Imposture , blamed their own indiscretion in believing . But when they endeavoured to [ seize ] the † Pseudo-Moses and kill him , they could not apprehend him . For he disappeared [ on a sudden ; ] and this made most men suspect that he was a destructive Devil , who had clothed himself with an humane shape , that he might destroy their Nation in that Country . By reason of this calamitous accident , many of the Jews then in Creet , bade adieu to Judaïsm , and * embraced the Faith of the Christian Religion . CHAP. XXXIX . Concerning the Fire which hapned in the Church of the Novatianists . NOt long after this time , Paulus Bishop of the Novatianists gat the repute of a person truly beloved by God , and indeed rendred [ his own reputation ] far greater than what it had been before . For , there hapned a most furious fire [ at Constantinople , ] such a one as had never † been known before . For a great part of the City was destroyed by this fire : in so much that the a greatest Granaries , and that termed the b Achillean Bath , were burnt down . At length the fire , consuming [ all things in its way , ] approacht the Novatianists Church , which stands neer Pelargus . When therefore Paulus the Bishop saw his Church in danger , he rush't into it [ and ran ] as far as the Altar , where he * commended the preservation of the Church and the things therein to God , nor did he omit the pouring forth his prayers both for the City , and for the Church . † And God heard his prayer , as 't was demonstrated by the event . For though the fire brake into the Church through all the doors and windows , yet it did no harm . It wholly consumed many adjacent Edifices on every side of it : but you might have seen the Church it self in the midst of the whole fire , triumphing over its raging Flames . And when this fire had continued two whole days and as many nights , it was wholly extinguished , after it had burnt down a great part of the City . But the Church appeared entire and untoucht . And ( which is more to be admired ) there was not the least * appearance of smoak to be seen on its timber , or walls . This hapned about the sixteenth of August , in Theodosius's fourteenth Consulate which he bore with Maximus . Since which time the Novatianists do celebrate [ the memory of ] their Church its having been preserved , every year about the sixteenth of August ; on which day they put up their thanksgivings to God. And all persons in a manner , not only Christians but very many Pagans also , since that time honour that place , by reason of the Miracle which hapned therein ; and have a veneration for it as being truly holy . But thus far concerning these things . CHAP. XL. That Proclus succeeded Maximianus the Bishop . MAximianus having quietly governed the Churches two years and five months , died in the Consulate of Areobindus and Aspar , on the twelfth of April . That day hapned to fall on the week of Fasts , [ to wit ] the week which immediately precedes the Feast of Easter : and it was the * fifth day of that week . At which time the Emperour Theodosius made a prudent provision for this affair . For least a debate should arise , again about the Election of a Bishop , which might raise a disturbance in the Church ; he delayed not , but whilest Maximianus's body lay as yet unburied , ordered the Bishops that were present [ in the City ] to place Proclus in the Episcopall Chair . For the Letters of Celestinus Bishop of Rome , wherein he approved of a this [ Election , ] were then come ; which Letters he had sent to Cyrillus [ Bishop ] of Alexandria , to Johannes [ Bishop ] of Antioch , and to b Rufus [ Bishop ] of Thessalonica ; informing them , that nothing hindred him ( who had been nominated and actually was Bishop of one City , ) from being translated to another . Therefore after Proclus was placed in the Episcopall Chair , he made a Funerall for the body of Maximianus . But we have now an opportunity of speaking something in short concerning Proclus . CHAP. XLI . Concerning Proclus the Bishop what manner of man he was . PRoclus was from his younger years a Reader , he frequented the Schools , and imployed his time in [ the study of ] Rhetorick . Being come to man's estate , he was for the most part conversant with Atticus the Bishop , and had been his Notary . When he had made a great proficiency , Atticus promoted him to the Diaconate . Having been preferred to the Presbyterate , Sisinnius ( as I have said * before ) ordained him Bishop of Cyzicum . These things had hapned long before this . But , 't was at this time that he obtained the Chair of the Constantinopolitane Church . He was a person endowed with as good a disposition and moralls , as was any man whatsoever . For having been educated under Atticus , he studiously imitated all that was good in him . a But he exercised a patience far greater than Atticus . For he , * now and then , shewed himself terrible to Hereticks . But Proclus was calm and mild to all persons : b in regard he foresaw , that they might be brought [ to embrace the true faith ] by this means , rather than by force . For being resolved to vex and disquiet no Heresie-whatever , he preserved the dignity and honour of his mildness and mansuetude intire and unviolated , and [ as if it had been some pledge ] restored it to the Church . In which particular thing he imitated the Emperour Theodosius . For 't was His fixt and unalterable determination , not to make use of his Imperiall power and authority against Criminalls : and Proclus's resolution was , not to value any ones entertaining such sentiments concerning God , as were different from those embraced by himself . CHAP. XLII . That this Writer spends many words in praise of the Emperour Theodosius Junior's probity . ON account hereof therefore , Proclus was highly commended by the Emperour . For * He himself also was like to such as were true Prelates ; nor did he any wise approve of those , who were desirous of persecuting others . Yea , I can speak it with confidence , that for meekness he excelled all those who were true and genuine Ecclesiasticks . a And what is recorded of Moses in the Book of Numbers , * Now the man Moses was very meek , above all the men which were upon the face of the earth ; the same may be now said of the Emperour Theodosius , to wit , that he is very meek , above all the men which are upon the face of the earth . For by reason of this his meekness , God has subdued his enemies under him , without military engagements , as hath been demonstrated by his Victory over the Tyrant † Johannes , and [ shall be made evident ] from the destruction of the ‖ Barbarians , which succeeded that soon after . For what manner of assistances have been given by God to just men heretofore , such like have even in our times been bestowed on the most pious Emperour , by the God of the Universe . Nor do I write this out of flattery , but I will give a Narrative of affairs ( which all men have been throughly acquainted with , ) as they truly are . CHAP. XLIII . How great calamities those Barbarians underwent , who had been the Tyrant Johannes's Auxiliaries . FOr after the slaughter of the Tyrant , those Barbarians whom he had called to his assistance against the Romans , made preparations to overrun [ and ruine ] the Roman * Provinces . When the Emperour heard of it , according as his usage was , he committed the care of this affair to God : and having been earnest in prayers , not long after obtained what he desired . Further , it will be advantagious , to hear what [ calamities ] befell the Barbarians . Their Commander in chief , whose name was a Rougas , is killed by a clap of thunder . Then followed a plague , which destroyed most of the men under his command . Nor was this only sufficient ; but fire also descended from heaven , and consumed many of those who remained . And this put the Barbarians into the greatest terrour imaginable , not so much because they had dared to take up Arms against the valiant Nation of the Romans ; as in regard they found them assisted by a powerfull God. Moreover , Proclus the Bishop Preached a Sermon at that time in the Church , wherein he applied a prophecy [ taken ] out of Ezechiel to the deliverance effected by God at that juncture ; [ for which discourse ] he was greatly admired . The prophecy runs thus : And thou son of man , prophecy against b Prince Gog , Rhos , Misoch and Thobell . For I will judge him with death , and with bloud , and with an overflowing rain , and with stones of hail . And I will rain fire and Brimstone upon him , and upon all those with him , and upon many Nations [ which are ] with him . And I will be magnified and glorified , and I will be known in the eyes of many Nations . And they shall know that I am the Lord. On account thereof therefore , as I have said , Proclus was much admired . But on the Emperour , because of his meekness , many other [ Blessings ] were conferred by divine providence . Amongst which this was one , [ which I will now relate . ] CHAP. XLIV . That the Emperour Valentinianus Junior married Eudoxia the daughter of Theodosius . HE had a daughter by his Wife Eudocia , her name Eudoxia . His * Cousin Germane Valentinianus , whom he had made Emperour of the Western parts , desired he might marry this [ Princess . ] To which when the Emperour Theodosius had given his consent , and both the Augusti ( after they had deliberated about celebrating the marriage at some place on the frontiers of both Empires , ) had resolved each to make a journey half way , and do it at Thessalonica : Valentinianus sends Theodosius intimation by Letter , that he should not give himself that trouble : for , that he would come in person to Constantinople . Having therefore secured the Western parts [ with a sufficient guard , ] he comes to Constantinople on account of the marriage . Which having been celebrated in the Consulate of a Isidorus and Senator , he took his Wife , and returned into the Western parts . Such a felicity as this befell the Emperour at that time . CHAP. XLV . That Proclus the Bishop perswaded the Emperour to translate the Body of Johannes from the place of his Exile [ where it had been buried , ] to Constantinople , and to deposite it in the Church of The Apostles . NOt long after this time , Proclus the Bishop reduced * those [ to the Church ] who had made a separation [ from it ] on account of Bishop Johannes's deposition ; having mitigated their disgust by a † prudent expedient . What that was , we must now relate . After he had perswaded the Emperour [ to give his consent thereto , ] he brought the body of Johannes , which had been buried at Comani , to Constantinople , on the thirty fifth year after his deposition . And when he had carried it through the City , publickly in great pomp and state , he deposited it with much honour and solemnity in that termed the Church of The Apostles . Those persons therefore who had made a separation on Johannes's account , were by this means prevailed upon , and became united to the Church . And this hapned in the sixteenth Consulate of the Emperour Theodosius , about the twenty seventh of January . But I cannot forbear wondring here , how [ it came to pass , ] that Envy should assail and corrode Origen after he was dead , and yet spare Johannes . For Origen was excommunicated by Theophilus about two hundred years after his death . But Johannes was admitted to communion by Proclus , on the thirty fifth year after he died . So great was the difference between Proclus's disposition , and that of Theophilus . But prudent men are not ignorant , a in what manner these things have been , and daily are done . CHAP. XLVI . Concerning the death of Paulus Bishop of the Novatianists , and concerning Marcianus who was his successour . SOme little time after the Removall of Johannes's body , died Paulus also Bishop of the Novatianists , in the same Consulate , about the twenty first day of July . Who at his own Funerall reduced all the disagreeing Heresies into one Church in a manner . For they all accompanied his body to the * Grave with singing of Psalmes : because whilest he lived , all [ Sects ] loved him exceedingly for his † Sanctity of life . But , because the same Paulus performed a memorable action just before his death , I judge it usefull to insert it into this History , for their advantage who shall peruse this Work. For , that during his sickness he observed his usuall Ascetick [ discipline as to his ] dyet , and transgressed not in the least [ the rules ] thereof ; and , that he never omitted performing the [ usuall ] prayers with a fervency ; [ all this ] I think fit to leave unmentioned : least by spending time in giving a narrative hereof , I should obscure that memorable and most usefull action ( as I have said ) which he performed . What that is , must now be declared . Being neer dying , he sent for all the Presbyters belonging to the Churches under him , to whom he exprest himself thus : Take care about electing a Bishop [ over your selves ] whilest I am alive ; least afterwards your Churches be disturbed . When they made answer , that the Election of a Bishop was not to be left to them : for in regard [ said they , ] some of us have one Sentiment , others another , we shall never nominate the same person : but we wish , that you your self would name that man whom you desire [ to be your successour . ] To which Paulus made this return : deliver me then this profession of yours in writing , [ to wit , ] that you will Elect him whom I shall appoint to be chosen . When they had done that , and confirmed it by their subscriptions , a he sate on his bed , and ( without discovering it to those who were present , ) wrote Marcianus's name in the paper . This person had been promoted to the Presbyterate , and likewise had been instructed in a● Ascetick course of life under Paulus : but was then gone to travell . After this he Sealed up the paper himself , and caused the chief of the Presbyters to Seal it up also , and then delivered it to one Marcus , ( who was Bishop of the Novatianists in Scythia , but had at that time made a journey to Constantinople ; ) to whom he spake these words : If God shall permit me to continue much longer in this life , restore this * depositum to me [ now ] committed to your trust to be kept safely . But , if it shall please him to remove me out of this world , in this paper you will find whom I have Elected to be my successour in the Bishop●ick . When he had spoken these words , he died . On the third day therefore after his death , when they had unsealed the paper in the presence of a great multitude , and found Marcianus's name therein , they all cried out that he was a worthy and fit person . And without delay they dispatcht away some messengers who might seize him . They took him by a pious fraud at his residence in Tiberiopolis [ a City ] of Phrygia ; from whence they brought him along with them , and about the twenty first b of the same month ordained , and placed him in the Episcopall Chair . But enough concerning these things . CHAP. XLVII . That the Emperour Theodosius sent his Wife Eudocia to Jerusalem . MOreover , the Emperour Theodosius offered up his Thanksgivings to God for the benefits which he had conferred upon him . And this he performed , by honouring Christ with singular and eminent honours . He likewise sent his wife Eudocia to Jerusalem . a For she had oblieged herself also to a performance of this vow , if she might see her daughter married . But the Empress herself also * beautified the Churches at Jerusalem , and all those in the Eastern Cities , with various ornaments , both when she went thither , and likewise at her return . CHAP. XLVIII . Concerning Thalassius Bishop of Caesarea in Cappadocia . ABout that very time , to wit , in Theodosius's seventeenth Consulate , Proclus the Bishop attempted a wonderfull thing , the like to which has not been performed by any of the Ancient Bishops . For Firmus Bishop of Caesarea in Cappadocia being dead , the Caesareans came [ to Constantinople , ] and requ●sted they might have a Bishop . And whilest Proclus was considering whom he should preser to that See , it hapned that all the Senatours came to the Church on the Sabbath , to give him a visit , amongst whom was a Thalassius also , a personage who had born a Praefecture over the Provinces and Cities of Illyricum . But [ though ] ( as it was reported ) he had been the person pitch't upon who was about to have the Government of the Eastern parts committed to his care by the Emperour ; [ yet ] Proclus laid his hands on him , and instead of his being constituted a Praefectus Praetorio , made him Bishop of Caesarea . Thus successfull and prosperous were the affairs of the Church . But I will here close my History , with my prayers [ to God , ] that the Churches in all places , the Cites , and Provinces may live in peace . For , as long as peace flourishes , those that are desirous to do it , will have no subject for their writing an History . For we our selves ( who have performed what you enjoyned us in Seven Books , O Sacred man of God , Theodorus ! ) should have wanted matter for this our History , if the lovers of seditions and tumults would have been quiet . This Seventh Book contains [ an account of affairs transacted during ] the space of two and thirty years . The whole History , which i●●●omprized in Seven Books , contains the space of an hundred and fourty years . It begins from the first year of the two hundredth seventy first Olympiad , wherein Constantine was proclaimed Emperour ; and ends at the second year of the three hundredth and fifth Olympiad , whereon the Emperour Theodosius bore his seventeenth Consulate . The End of Socrates Scholasticus's Ecclesiastick History . THE ECCLESIASTICAL HISTORY OF Evagrius Scholasticus EPIPHANIENSIS , ( And [ One ] of the EX-PRAEFECTS , ) IN SIX BOOKS , Translated out of the GREEK , according to that Edition set forth by VALESIUS , and Printed at PARIS in the Year 1673. Together with VALESIUS's Annotations on the said Historian ; which are done into ENGLISH , and set at their proper places in the Margin . Hereunto also is annexed an account of the foresaid Historian's Life , and Ecclesiastick History , Collected by VALESIUS , and Rendred into ENGLISH . HINC LUCEM ET POCULA SACRA printer's or publisher's device CAMBRIDGE , Printed by John Hayes , Printer to the University . 1681. VALESIUS'S ACCOUNT OF THE LIFE , AND Ecclesiastick History , OF EVAGRIUS SCHOLASTICUS Epiphaniensis . EVagrius Scholasticus was by Nation a Syrian , as was also † Theodoret : born at Epiphania ( which was a City of Syria Secunda ; ) as he himself has declared in the Title of his own work . Therefore I wonder at Gerardus Vossius , who ( in his Book de Historicis Graecis , pag. 498 , ) relates that Evagrius was born at Antioch . But Evagrius himself , ( both in the Title of his History , and also in his Third Book , Chap. 34 , ) does expressly attest that he was born at Epiphania . For , speaking there concerning Cosmas Bishop of Epiphania , his words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Cosmas Bishop of Our Epiphania , in the Vicinage whereof runs the [ River ] Orontes , &c. Besides , Photius ( in his Bibliotheca , chap. 29 , ) affirms that Evagrius was born in Epiphania a City of Syria Coele 〈…〉 ▪ which is strange , Nicephorus Callistus does in two places term our Evag●●●● 〈…〉 ot Epiphaniensis , but ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Illustrious . For , in Nicephorus's First Book , chap. 1 , the words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , Evagrius the Illustrious , &c. And , in Book 16. Chap. 31 ; Nicephorus quoting a passage of Evagrius , out of his Third Book , Chap. 34 , ( which passage I have just now mentioned , ) expresses himself thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moreover , in like manner as Evagrius the Illustrious has related concerning Severus . But , my Sentiment is , that Transcribers have mistook at both those places , and have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Illustrious , ] instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Epiphaniensis . ] Doubtless , Nicephorus might have been evidently informed , from Evagrius's own words which he there produces , ( which we have also quoted above , ) that Evagrius had been born at Epiphania . Further , Evagrius was born in the Reign of Justinianus Augustus , on the year of Our Lord 536 , or 537 , as I have demonstrated from Evagrius's own Testimony , in my * Notes on Book 4. Chap. 29. of his History . On the year of Christ 540 , his Parents committed him to the care of a School-Master , that he might learn the Letters . At which time ( when Thomas Bishop of Apamia had given notice to the neighbouring Cities , that on a set day he would show the enlivening wood of the Cross , which was kept at Apamia ; ) Evagrius was lead to that City by his Parents , and with his own eyes saw that Miracle , which was then performed in the Church ; as himself attests in his Fourth Book , Chap. 26. Now , this hapned on the year of Christ ▪ 540 ; when the Persians , having made an irruption into Syria , had burnt Antioch : which was done in Justinus Junior's Consulate , as we are informed by Marcellinus Comes , and Marius in his Chronicon . Two years after this , when † The Lues Inguinaria began to rage in the East , Evagrius was as yet under a School-Master , learning the Letters , and was seized by that Pestilence , as he himself attests , Book 4. chap. 29. Having afterwards left the Schools of the Grammarian● , he be took himself to the Study of Rhetorick . And when he had made a great proficiency in that Art , he was registred * amongst the company of Advocates . Whence he got the Appellation of Scholasticus : which term signifies a Lawyer , as Macarius informs us in his fifteenth Homily , in these words : † He that desires to have a knowledge in Forensian Cases , goes and learns the Notes [ Letters , or , Abbreviatures . ] And when he has been the first there , he goes to the School of the Romans , where he is the last of all . Again , when he comes to be the first there , he goes away to the School of the Pragmatici [ or , Practicants ] where he is again the last of all , and Arcarius [ or , Novice . ] Then , when he is made a Scholasticus , he is Novice , and the last of all the Lawyers . Again , when he comes to be the first there , then he is made a President [ or Governour of a Province . ] And when he is made a Governour , He takes to himselfe an Assistant [ Councellour ] or Assessour . In Macarius's Greek Text , I have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that desires to have a knowledge in Forensian Cases ; not as 't is in the common reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that desires to have a knowledge in Letters . Further , in what City Evagrius practised the Law , 't is uncertain . Notwithstanding , my conjecture is , that he pleaded Causes at Antioch : in which City there were three Fora [ that is , Courts of Judicature ] or Tribunals ; and as many Schools of Advocates , as I have observed from Libanius , in my Notes on Evagrius , Book 1. * chap. 18. 'T is certain , he could not be an Advocate at Epiphania , ( which , as we have declared already , was the place of his Nativity ; ) in regard that City had no Judiciary Forum , but brought its Causes to Apamia , in which City the Consularis of Syria Secunda held a Court of judicature . But , for my believing Evagrius to have been an Advocate at Antioch , rather than at Apamia , this is my chief reason ; because he was mostly conversant in that City , where he married a wife also , and begat sons of her . He married a daughter likewise in that City , as himself attests in his Fourth Book , chap. 29. And after she , together with her son , had ended her life by the Pestilentiall disease , on the tenth year of Mauricius ; Evagrius , deprived of his wife and children , remarried , and took to wife a young Virgin in that City , as he relates Book 6. chap. 8. Where he attests also , that the whole City kept holiday on that account , and celebrated a publick Festivity , * both in Pompous Shows , and also about his marriage-bed . Whence 't is by the way apparent , how great his authority was at Antioch . Moreover , he wrote his History at Antioch , as may be Collected from the twentieth * chapter of his First Book . Where speaking concerning the Empress Eudocia's Jerusalem-journey , he says , she came to Antioch : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a long time afterwards , in her journey which she made to the Holy City of Christ our God , she [ Eudocia ] comes hither , ( to wit , to Antioch . ) Evagrius therefore lived at Antioch when he wrote this History . Hence 't is that Evagri 〈…〉 〈…〉 diligent in recounting the Works and Publick Edifices of the City Antioch ; as may be seen in 〈…〉 ▪ Book , chap. 18 , and in his Third Book , chap. 28. At which places he does not obscurely intimate ▪ that he lived at Antioch , whilest he wrote these things . Hence 't is also , that he mentions with so much care and diligence , the earth-quakes , wherewith Antioch was now and then shaken : and , that in the Notation of the times he always makes use of the Antiochian years . Lastly , this may be Collected from the seventh chapter of his Sixth Book , where he relates , that Gregorius Patriarch of Antioch ( having been accused of Incest , before Johannes , Comes of the East , by a Silver-smith , ) appealed to the Emperour , and to a Synod . And when he went to Constantinople , in order to the prosecution of his Cause before the Emperour and Synod , he took Evagrius along with him , as his Assessour and Counseller , that he might make use of his advice . By which words Evagrius does plainly enough declare himself to have been an Advocate and a Lawyer . For Assessours were wont to be taken out of their body , as well by the Civill as Military Magistrates . Nor was Evagrius Councellour to Gregorius in this criminall affair only , but in other causes also . For in regard Gregorius was Patriarch of the Orientall Church , and * could not but have the examination of many Causes every day , he must necessarily stand in need of some Assessour , who might suggest to him the Forms of Right and of the Laws . Indeed , Evagrius's words do fully declare what I have said . For he saith ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having me therefore his Assessour and Companion , he went to the Emperour 's [ City , Constantinople , ] in order to the making his defence against these [ accusations . ] But let the Studious determine concerning this matter , according to their own arbitrement . 'T is sufficient for me , to have proposed my conjecture to the Readers . Further , the same Gregorius made use of Evagrius's judgment , not only in Judiciary proceedings , but in writing Letters also , and Relations , which he now and then sent to the Emperour ; in his Sermons likewise and Orations ; as Evagrius attests at the † close of his History . Which * Volume when Evagrius had published , not without the consent of Gregorius the Patriarch , in the Reign of Tiberius Constantinus , he had the dignity of a Quaestorate bestowed upon him by the same Emperour . And not long after , when he had made an Oration concerning the praises of Mauricius Augustus , on account of the Birth of the most noble child Theodosius , he received the Codicills of a Praefecture from the same Mauricius ; as he himself attests at the close of his History . Evagrius's words there are thus translated by Christophorson : Pro quibus duos honoris gradus consecuti sumus : Quaesturam à Tiberio Constantino , & munus Tabularum servandarum , in quibus Praefectorum nomina inscribebantur , à Mauricio Tiberio : For which we have obtained two degrees of honour : a Quaesture of Tiberius Constantinus , and the Office of keeping the Tables , wherein the names of the Praefects were inscribed , of Mauricius Tiberius . Which ill rendition deceived Gerardus Vossius and Philippus Labbaeus . For Vossius ( in his * Book de Historicis Graecis , ) treading in Christophorson's steps , says thus : Pro duobus autem hisce Libris ait gemino se honore esse affectum . Nam à Tiberio Constantino Quaesturâ fuisse ornatum : sed a Mauricio consecutum esse , ut Tabulis publicis praeesset : now , for these two Books , he says , he had a double honour conferred on himself . For he was honoured [ as he saith ] with a Quaesture by Tiberius Constantinus : and , that he obtained of Mauricius , the having the charge of the publick Tables . But Philippus Labbaeus ( in his dissertation de Scriptoribus Ecclesiasticis , ) hath * interpolated Christophorsons Version , after this manner : Seque duos honoris gradus ait consecutum : & primùm à Tiberio Constantino ad Quaesturam evectum ; tum à Mauricio munus adeptum servandarum Tabularum , in quibus non tàm nomina , quàm ipsa Praefectorum acta inscribebantur : And he says that he himself obtained two degrees of honour : and in the first place , that he was preferred to a Quaesture by Tiberius Constantinus ; and secondly , that he procured of Mauricius the office of keeping the publick Tables , wherein not only the names , but the Acts of the Praefects were inscribed . Musculus has done much better , who hath rendred the passage in Evagrius thus : Quarum etiam Gratiâ duas dignitates sumus consecuti : à Tiberio Constantino Quaestoratum largiente , Mauricio verò Tiberio Literas Hyparchicas mittente , On account of which [ Volume of Relations , Letters , &c. ] we have obtained two dignities : [ one ] from Tiberius Constantinus , who gave us a Quaestorate ; and [ another ] from Mauricius Tiberius who sent us his Hyparchicall Letters . He would have said , The Codicills of a Praefecture , which the Latines term † Letters also , as I have long since observed in my Notes on Ammianus Marcellinus . Hence 't is , that in the Title of his History , Evagrius terms himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ one ] of the Ex-Praefects , because he had been rewarded with the Codicills of an honorary Praefecture by the Emperour . After this , the same Evagrius published Six Books of Ecclesiastick History , beginning from those times wherein Theodoret and Socrates had closed their Histories ; that is , from the Ephesine Synod , wherein Nestorius was condemned and deposed : to wit , from the year of Christ 431. And he has continued his History to the twelfth year of the Emperour Mauricius , which was the year of our Lord 594. In his Third Book , at chap. 33 , speaking concerning Severus Bishop of Antioch , he says that at such time as he wrote these things it was the Six hundredth fourty first year of the Antiochians . In regard therefore the Antiochian-Hera precedes that of our Saviour's Nativity fourty eight years ; if from the number 641 we substract 48 years , it will be the year of Christ 594. The same may also be Collected from Book 4 , chap. 29. where Evagrius writes , that whilest he penned this History , that Plague in the Groyne which had almost wholly destroyed the whole world , had already raged two and fifty years . Now , this Plague began to rage two years after Antioch had been taken by the Persians , that is , in the year of Christ 542. To which number of years if you add two and fifty , it will be made the year of Christ 594. Further , Evagrius's diligence is chiefly to be commended , because , undertaking to write an Ecclesiastick History , he made a Collection of whatever was pertinent to that Subject , out of the best Writers , to wit , Priscus , Johannes , Zacharias , Eustathius , and Procopius [ who were all ] Rhetoricians . His Style likewise is not to be found fault with . For it has a Beauty and Elegancy ; as Photius does also attest . But the chief thing commendable in Evagrius is , that of all the Greek Writers of Ecclesiastick History , he is the only person , who has kept the Doctrine of the true Faith intire and undefiled ; as ( after Photius ) Baronius has observed in his Annalls . Notwithstanding , he deserves reproof for this , viz. because he has not used so much diligence in searching out the Monuments of Ecclesiastick Antiquity , as in reading Profane Writers . Indeed , almost the whole Sixth Book is spent in a Narrative of the Persian War. Besides , his Style in many places is Redundant and Luxuriant , as Photius has truly remarked in his Bibliotheca . An instance of which superfluity of Expression you have in Book 1. Chap. 2 ; where he speaks concerning Nestorius after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that tongue full of hostility against God , that second Sanhedrim of Caîphas , &c. and , in Book 2. chap. 3 ; where he describes S t Euphemia's Church , which was at Chalcedon : The same redundancy of Style , the Studious Reader will of himself easily observe , in many other places . Moreover , Rob ▪ Stephens was the first person that Printed Evagrius's History in Greek , from one only Manuscript Copy belonging to the Kings Library , which Manuscript is very new , and not extraordinary good . For in many places 't is defective and imperfect . But we have mended and perfected Evagrius's History in so many places , from two Manuscript Copies of the best note , that it may seem now to have been first published . The first of these Copies was the Florent . Manuscript , [ taken ] out of S t Laurence's Library , which the most famous Michael Erminius compared with the Geneva Edition , and sent me the Various Readings written out with his own hand . On which account I profess my self very much oblieged to him . This Manuscript is the best and ancientest of all the Copies of Evagrius . For 't is written in parchment , [ and was transcribed ] about five hundred years since more or less , as I have been informed by one that saw it , viz. Emericus Bigotius , an excellent Schollar , and a person who has deserved well of Learning : by whose favour and Intervention I received the fore mentioned Various Readings , sent by the most famons Michael Erminius . In the same Florentine Manuscript , some not unlearned Scholia were written in the margin , which we have put into our Annotations , in their due places . But , the Reader is to take notice , that in this Florentine Manuscript is contained Socrates Scholasticus's History also , the various Readings whereof the same Erminius sent me long since , written out with his own hand ; as I have attested above four years since , in that Preface I prefixt before my Edition of Socrates and Sozomen . The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius , Arch-Bishop of Rheims : this is no very ancient Copy ; but 't is a good one , and transcribed by the hand of a Learned man. This Copy was of great use to us in many places , as we have now and then shown in our Annotations . THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . The Writers Preface [ wherein he declares ] on what account he betook himself to the Writing of this present History . EUSEBIUS Surnamed PAMPHILUS , a Person both eminently Eloquent as to other things , and so powerfull in his Writings also , that by his perswasives he might be able ( if not to render them a perfectly Orthodox , yet ) to prevail upon his Readers so far as to embrace our [ Sentiments : ] Eusebius surnamed Pamphilus [ I say , ] Sozomen , Theodoret , and Socrates , in the best and most accurate manner have set forth in Writing , both the Advent of [ our ] Compassionate God amongst us , and his Ascent into the heavens ; and also those things which the divine Apostles , and other Martyrs have couragiously performed in their Combats [ in defence of the Faith ; ] Moreover , whatever else hath been transacted by those of our Religion , whether praise-worthy , or otherwise , till some b part of the Emperour Theodosius's Reign . But , in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards , which [ notwithstanding ] are not much inferiour to them ; I have resolved ( though I am but little versed in such things , ) to undertake this Work , and to compile an History of those affairs ; being very confident , that by his assistance , who infused wisdome into Fishermen , and made the tongue of a Brute utter an articulate voice ; I shall raise affairs already buried in Oblivion , give life to them by my Discourse , and render them immortall by an [ eternall ] commemoration : to the end that every one of my Readers may know , what [ has been done , ] when , where , how , against whom , and by whom affairs have been transacted , untill our own times : and [ to the end that ] nothing worthy to be remembred , may lie concealed by a remiss and dissolute Sloth , and ( which is its next neighbour , ) Oblivion . Divine assistance therefore being my guide , I will begin , where the Authours I have already mentioned , closed their History . CHAP. I. That , after the destruction of the impious Julian , when the Heresies had been a little quieted , * the Devil afterwards disturbed the Faith again . WHen the impiety of Julian had now been drowned in the bloud of the Martyrs , and Arius's madness bound in the Fetters made at Nicaea ; and when Eunomius and Macedonius , a driven away by the Holy Spirit [ as it were by an impetuous wind , ] had been Shipwrack't about the Bosphorus , and at the sacred City Constantinople : when the Holy Church , having laid aside her late filth , and * recovering her Pristine beauty and gracefullness , was clothed † in a Vesture of Gold wrought about with divers colours , and made fit for her Lover and [ Celestiall ] Bridegroom : the Devil , Virtue 's enemie , unable to bear this , raises a new and ‖ unusuall kind of War against us ; contemning the worship of Idols which now lay tramplied under foot , and abandoning Arius's Servile madness . He was indeed afraid of making an attack against [ our ] Faith , [ openly ] as an enemy , in regard it was fortified by so many and such eminent Holy Fathers ; and [ because ] he had lost many of his Forces in the Siege thereof . But he attempts this business in such a method [ rather ] as theeves make use of , by inventing certain Questions and Answers , whereby he in a new manner * perverted the erroneous to Judaism ; the Wretch being insensible , that he should be foiled † even this way . For , that one b Term , which before he had made the sharpest resistance against , he now admires and embraces : rejoycing mightily ( though he could not wholly * vanquish us , yet ) that he was able to adulterate even but one word . Having therefore ▪ many times c wound up himself within his own malice , he d invented the change of one Letter , which might indeed † lead to one and the same sense , but notwithstanding would separate the understanding from the tongue ; least with both they should confess and glorifie God in a concordant and agreeable manner . Further , in what manner each of these things was performed , and what conclusion they had , I will declare in their due places and times . Whereto I will likewise add whatever else I could finde worthy to be related , although it may seem forreign to my subject ; [ resolving ] e to close my History where it shall seem good to the compassionate and propitious Deity . CHAP. II. How Nestorius was detected by his disciple Anastasius , who in his Sermon , termed the Holy Mother of God , not * Theotocos , but † Christotocos : for which reason [ Nestorius ] was pronounced an Heretick . FOr as much as Nestorius ( that tongue full of Hostility against God , that second Sanhedrim of Caïphas ; that shop of Blasphemy , wherein Christ is again a bargained for , and sold ; his Natures being divided and torn in sunder , of Whom not one bone had been broken on the very Cross it self , according as it is written ; nor had his woven-coat in any wise been rent by the Murderers of God ; ) has rejected and abandoned the term Theotocos , ( [ a word ] long since framed by many of the [ most ] approved Fathers by [ the inspiration of ] the Holy Spirit : ) and , instead thereof , has coyned and formed [ the term ] Christotocos , an adulterate coyn [ us it were , ] stamped by himself : and has refilled the Church with innumerable wars , making an inundation of Civill bloud therein : I shall not , I suppose , want matter agreeable and fit for the composure of an History , nor [ shall I despair ] of bringing it to a conclusion , if ( by the cooperation of Christ , who is God above all , ) I shall begin from the blasphemy of the impious Nestorius . Now the War of the Churches had its originall from hence . [ There was ] one b Anastasius a Presbyter , ( a person of a very unsound opinion , an ardent Lover of Nestorius and his Jewish Sentiments , ) who had accompanied Nestorius in the journey he made in order to [ his entring upon ] the Bishoprick [ of Constantinople . ] In which journey ( having had a conference with Theodorus at Mopsuestia , and heard his opinions , ) was perverted from piety , as c Theodulus has related , treating hereof in one of his Epistles . [ This Anastasius , ] in a Sermon he Preacht to the people that loved Christ , in the Church of Constantinople , was so audacious as openly and plainly to speak [ these words ; ] Let no person term Mary Theotocos : For Mary was a woman : but , 't is impossible for God to be born of a woman . The people that loved Christ being highly offended at the hearing hereof , and [ supposing , ] not without reason , that this expression opened a way to Blasphemy ; Nestorius , the Authour of this Blasphemy , did not only not curb [ Anastasius , ] nor undertake the patronage of such Sentiments as were Orthodox and true : But also , openly and manifestly added strength to what Anastasius had said , and pertinaciously maintained disputes about these [ points . ] And sometimes he would insert and intermix his own opinions ; and by belching forth the poyson of his own mind , attempted to teach such [ doctrines ] as were far more blasphemous . In so much that , to his own destruction , he uttered these words , I cannot term him God , who was two months and three months old ; as 't is plainly related by Socrates in his account hereof , and [ in the Acts ] of the Former Ephesine Synod . CHAP. III. What Cyrillus the Great wrote to Nestorius , and how the third Synod at Ephesus was convened , to which Johannes [ Bishop ] of Antioch and Theodoret came late . WHich [ assertions ] when Cyrillus Bishop of Alexandria , [ a Prelate ] of famous memory , had reproved by his own Letters ; and Nestorius had defended them in his answers thereto ; a nor could be prevailed upon , either by those [ Letters ] written [ to him ] by Cyrillus , or them [ sent him ] by Celestinus Bishop of the Senior Rome ; but fearlessly vomited forth his own poyson against the whole Church : [ Cyrillus , ] ( for which he had just cause ; ) made his request to Theodosius Junior who at that time swayed the Sceptre of the Eastern Empire , that by his Order the first Synod at Ephesus might be convened . The b Imperiall Letters [ therefore ] were dispatcht away , both to Cyrillus , and also to the [ Bishops that ] presided over the holy Churches in all places . [ Theodosius ] appointed the day of the Synod's convention to be on the * day of the Holy Pentecost ; whereon the life-giving spirit [ of God ] descended c upon us . Nestorius , in regard Ephesus is not far distant from Constantinople , came thither first . Also Cyrillus and the [ Bishops ] about him arrived before the day appointed . But Johannes Bishop of Antioch , together with the [ Bishops ] about him , was absent at the set day ; not willingly , ( d as it seems to many persons , from the Apology he made [ in excuse for his not coming at the time appointed ; ] ) but because he could not gather together the Bishops of his Province sooner . For the Cities [ belonging to ] the Bishops [ under him , ] are twelve days journey distant from that City ( heretofore called Antioch , but now ) termed Theopolis , to a man that is an expedite and nimble Traveller ; but , to others [ who are not so good at travelling ] they are more [ than twelve days journey distant . ] And Ephesus is at least thirty days journey distant from Antioch . Wherefore [ Johannes ] affirmed , that he could in no wise meet at the appointed day , [ if he should set out ] when the Bishops , whom he had about him , had celebrated that termed the e New Sunday within their own Sees . CHAP. IV. How Nestorius was deposed by the Synod , before the arrivall of [ the Bishop of ] Antioch . VVHen therefore fifteen days were past beyond the day prefixt , the Bishops who had been called together for that reason ( supposing that the Eastern [ Bishops ] would not come at all , or if they did , that much time would be spent before they could be got together ) [ meet together in one place ] a the divine Cyrillus administring , and the place of Caelestinus , who ( as it has been said ) governed the Bishoprick of the Elder Rome : they summon in Nestorius therefore , entreating him that he would give in his answer to [ the accusations ] brought against him . Who on the day before promised to come , if there should be an occasion for it , but [ afterwards ] neglected to fullfill his promise ; and having been thrice called , after that he appeared not ; [ whereupon ] the Bishops convened undertook the examination [ of the matter . ] And when Memnon Bishop of Ephesus had reckoned up the days which had passed after the set day , ( they were in number sixteen days ; ) and when the Letters of the divine Cyrillus , which had been written by him to Nestorius , and also Nestorius's [ Letters ] to Cyrillus , had been read ; moreover , when that sacred Letter of the famous Caelestinus , which he sent to the same Nestorius , had been annexed : further , when Theodotus Bishop of Ancyra , and Acacius who presided over the * See of Melitina , had declared those blasphemous Expressions , which Nestorius had manifestly and openly belched forth at Ephesus : [ lastly , ] when many sayings of the holy and most approved Fathers , who have expounded the right and sincere Faith , had been joyned together ; and also , when the various blasphemies foolishly and madly uttered by the impious Nestorius , had been reduced into an Order : [ I say , after all these things had been done ] the Holy Synod pronounced sentence [ against Nestorius ] in these express words : Moreover , in regard the most Reverend Nestorius would neither obey our Summons , nor admit the most Holy and most Religious Bishops sent by Us , We have been forced to proceed to an examination of his impious expressions . And having found , both from his Letters and Writings which have been recited , and also from his own words which he hath lately spoken in this Metropolis , [ which expressions of his ] have been confirmed [ by the testimony of many persons , ] that his Sentiments and Doctrines are impious ; being necessarily induced thereto , both by the [ authority of the ] Canons , and also by the Letter of our most Holy Father and Fellow-Minister Caelestinus Bishop of the Roman Church , after many tears we have proceeded to [ the pronunciation of ] this sad sentence . Therefore , Our Lord Jesus Christ , who has been blasphemed by him , hath determined by this present Holy Synod , that the same Nestorius is * divested of the Episcopall dignity , and [ excluded from ] all manner of sacerdotall convention . CHAP. V. That Johannes [ Bishop ] of Antioch , coming [ to Ephesus ] after five days , deposes Cyrillus [ Bishop ] of Alexandria , and Memnon [ Bishop ] of Ephesus ; whom the Synod pronounced innocent soon after , and deposed Johannes and his party . And how , by [ the interposition of ] the Emperour Theodosius , Cyrillus and Johannes were reconciled , and confirmed Nestorius's deposition . AFter this most legall and just Sentence , Johannes [ Bishop ] of Antioch comes to Ephesus , together with the Prelates about him , arriving [ there ] five days after [ Nestorius's ] deposition . And having convened * those [ Bishops ] of his party , deposes Cyrillus and Memnon . But when Cyrillus and Memnon had presented Libells to that Synod which had been convened with them , ( although † Socrates , through ignorance , has related [ this matter ] otherwise , ) Johannes is summoned , to give an account of that deposition which he had made . Who not appearing after he had been thrice called , Cyrillus and Memnon are absolved from their deposition ; but Johannes and the [ Bishops ] of his party are separated from holy communion , and from all sacerdotall authority . [ Further , ] Theodosius at first approved not of Nestorius's deposition ; but having afterwards been informed of his Blasphemy , when he had written very pious Letters to the Bishops , Cyrillus and Johannes , they come to a mutuall agreement , and confirmed Nestorius's deposition : CHAP. VI. Concerning Paulus [ Bishop ] of Emisa's ▪ journey to Alexandria , and Cyrillus's commendation [ of Johannes ] on account of [ his ] Letter . WHen Paulus Bishop of Emisa was arrived at Alexandria , and had made a discourse , which is still extant , in the Church concerning this matter . At which time also Cyrillus , having highly commended Johannes's Letter , wrote word for word thus : † Let the heavens rejoyce , and the earth be glad . For the partition wall is demolished , that which caused grief and sadness is ceased , and the occasion of all manner of dissention is taken away ; in regard Christ the Saviour of us all , has * restored peace to his own Churches ; and the most Religious Emperours and most dear to God , have invited us thereto . Who having been the most incomparable Emulators of their Ancestours piety , do preserve the true Faith firm and unshaken in their own minds : and they take an exquisite care of the Holy Churches , to the end they may obtain both a far-spread and immortall Glory , and also render their Empire most highly renowned . To whom even the Lord of Hosts himself distributes good things with a * plentifull hand , gives them [ power ] to vanquish their adversaries , and freely bestows Victory [ on them . ] a For he cannot lie who has said , As I live , saith the Lord , I will glorifie them who Glorifie me . When therefore My Lord and most Religious Brother and Fellow-Minister Paulus was come to Alexandria , we were filled with joy , and that most deservedly , in regard so great a person [ was come to be ] an Intercessour , and was willing b to undergo Labours above [ humane ] strength : that he might vanquish the Envy of the Devil , unite divisions , and by removing offences on both sides , crown both Our and Your Churches with Concord and Peace . And , after the interposition of some words , [ he Adds : ] Moreover , that this dissention of the Church was altogether frivolous and c inexcusable , we have been now fully satisfied , since my Lord the most Religious Bishop Paulus has brought a paper which containes an irreprehensible confession of Faith ; and has affirmed , that it was written by Your Sanctity , and by the most Religious Bishops there . Now , the confession runs thus , and 't is inserted in the very ▪ same words into this our Epistle . But concerning . Theotocos , and so forth . When We had read these d Your sacred words , and perceived , that We Our Selves embraced the same Sentiments ; ( For , there is one Lord , one Faith , one Baptism ; ) We glorified the Saviour of all men , rejoycing mutually , because as well your , as our Churches , do profess a Faith which is agreeable , both to the divinely inspired Scriptures , and also to the Tradition of our Holy Fathers . These things may be known by him who is desirous of having an accurate account of those affairs transacted at that time . CHAP. VII . What the impious Nestorius writes concerning his own sufferings ; and how , his tongue having at last been eaten out with worms , he ended his life at Oasis . BUt , after what manner Nestorius was banished , or what befell him after that , or in what manner he departed out of this life , and what rewards he received on account of his Blasphemy ; [ these particulars ] have not been related by the Writers of History . All which had been forgotten , and had been wholly lost and swallowed by [ length of ] time , nor had been so much as heard of ; had not I accidentally met with a book of Nestorius's , which contains a Narrative of these things . This Father of Blasphemy therefore , Nestorius , ( who has not raised his building on that foundation which was laid , but hath built [ his house ] on the sand , and [ therefore ] it has soon faln down , according to our Lord's parable ; ) making an Apology ( which was his desire , ) in defence of his own Blasphemy , a against those who had accused him , ( because he had introduced some innovation contrary to what was fitting , and had not rightly requested that a Synod should be convened at Ephesus ; ) amongst other things writes [ to this effect : ] that he , wholly compelled thereto by necessity , had betaken himself * to [ the defence of ] this part , in regard the holy Church was divided , some affirming that Mary was to be termed † Anthropotocos , others , ‖ Theotocos . That therefore ( as he says ) he might not offend in one of these two , [ viz. ] b least he should either joyn things mortall with those that are immortall , or else least ( by betaking himself to the other side ) he might be deprived of that other party [ who defended the term Theotocos : ] he invented the word Christotocos . He intimates further , that at first the Emperour Theodosius , out of that affection he bore towards him , confirmed not the [ sentence of ] * deposition pronounc't against him : but afterwards , that when some Bishops c of both parties had been sent from the City Ephesus to Theodosius ; d and when he also himself requested it , he was permitted to return to his own Monastery ; which is scituate before the Gates of that City now called * Theopolis , and is not expressly named [ there ] by Nestorius . But , they say , e it is now termed Euprepius's [ Monastery , ] which , as we assuredly know , stands before the [ City ] Theopolis , distant from thence not more than two furlongs . Moreover , the same Nestorius says , that having resided there during the space of four years , he had all imaginable honour conferred upon him , and enjoyed all manner of reverence and respect : but that afterwards , by the Edict of [ the Emperour ] Theodosius , he was banished into that place called Oäsis . But he has concealed that which is the principall thing . For , during his Residence f there , he in no wise desisted from his own Blasphemy . In so much that Johannes Bishop of Antioch gave [ the Emperour ] an account thereof , and Nestorius was condemned to perpetuall Banishment . g He wrote also another Book , composed in the manner of a Dialogue , to a certain Egyptian as it were , concerning his banishment into Oäsis ; wherein he speaks more at large concerning these things . But , what punishments he underwent on account of the Blasphemies * coyned by him ( not being able to lie concealed from [ God's ] all-seeing eye , ) may be known from other Letters , sent by him to the Governour of Thebäis . For , in those [ Letters ] you may find , after what manner ( in regard he had not yet undergone condign h punishment , ) the judgment of God seized him , and involved him in i Captivity , a calamity of all [ afflictions ] the most miserable . But , in as much as he was to endure greater punishments , he was let go by the Blemmyae , amongst whom he had been a Captive . And removing from place to place about the utmost borders of Thebäis , by the Edicts of Theodosius who had determined that he should return ; and being dash't against the earth , he ended his days agreeable to his own forepast life : [ like ] a second Arius , declaring and * foreshewing by his calamitous death , what rewards are appointed for [ those who utter ] Blasphemy against Christ. For both those † persons blasphemed Christ in a like manner ; Arius , by terming him a Creature ; and Nestorius , by thinking him to be a man. To * whom ( because he complains , that The Acts at Ephesus were not rightly composed [ and made up , ] but were framed by fraud and an illegall Artifice of Cyrillus's ; ) I would willingly say [ thus much : ] Why ( since Theodosius was his favourer , ) was he banished , and , without obtaining the least commiseration , condemned to so many Exiles , and concluded his life after such a manner as this ? Or why ( if the sentence [ pronounced ] against him by Cyrillus , and the other Prelates about him , were not divine , ) both of them being now numbred amongst those departed [ and dead , ] ( at which time , as it has been said by one of the Heathen Sages , k that which appears not any more in sight [ or , that which survives not any longer ] is honoured with a Benevolence that hath no enemy ; ) has he himself been condemned as a Blasphemer , and an enemy of God ; but Cyrillus is praised and extolled [ by all persons , ] as having been a loud [ and eminent ] Preacher , and a great defender of Orthodox Sentiments ? But least we should be accused for writing what is false , Come on , let us bring forth Nestorius himself into the midst , giving a relation concerning these very things . Recite to me therefore [ O Nestorius ! ] some passages in the express words of your own Letter , which you wrote to the Governour of Thebaïs . Because of some [ controversies ] lately agitated at Ephesus concerning the most Holy Religion ; by an Imperiall Order we inhabit Oäsis otherwise [ called ] ●bis . And after the interposition of some words , he adds : But after the foresaid [ Oäsis ] was totally destroyed by l a Barbarick Captivity , and by fire , and sword ; and we were dismissed by the Barbarians , who on a suddain , how I know not , * were moved with a compassion towards us , and after they had terrified us with menacing declarations , that we should immediately go out of that Country , in regard the Mazices would suddenly take possession of it after them ; we are come to Thebaïs together with the remainder of the Captives , whom the Barbarians ( out of commiseration ) brought to us , for what intent I know not . Moreover , they have been every one permitted to go whither they desired : but we by coming publickly to Panopolis , * do exhibite our selves . For we were afraid , least any one , † by taking an occasion from our Captivity , should either frame an accusation of flight against us , or else [ form ] a forged invention of some other fault . For malice is productive of all manner of calumnies . Wherefore , We beseech Your * Magnificence , to take care ( according to that provision the Laws have made , ) of our Captivity , and not to deliver a Captive , who is subject to mischief , to the evil arts of men ; least all Generations should from hence forth cry out , that 't is better to be the Barbarians Captive , than to fly for refuge to the Roman Empire . Then , having added an Oath , he made his request [ to the Governour ] thus : [ that You would please ] to give the Emperour an account of our Remove from Oäsis * hither , which hapned from our being dismissed by the Barbarians : that so , whatever determination shall be well pleasing to God , may now at length be made concerning us . [ Also , out of ] the same Nestorius's second Letter to the said Governour : Whether You will account this present Letter from Us to Your Magnificence , as [ written ] from a friend , or as an admonition from a Father to a Son , hear , I beseech you , with patience the Narration [ contained ] therein concerning many [ matters , ] written from us , wherein We have been as brief as possibly could be . Oäsis otherwise [ termed ] Ibis , having been severall ways ruin'd of late , by an incursion made into it by a multitude of the m Nomades . And after some words . These things having happned thus , ( by what impulse , or on what occasion Your Magnificence was moved thereto , I know not ; ) we have been sent by Barbarian Souldiers from Panopolis , to Elephantina , [ a Town ] situate in the Borders of the Province Thebaïs ; towards which we have been drag'd by the forementioned military assistance . And when we had been tired by our travelling more than half that journey , we again met with an Order of Your Magnanimity by word of mouth , [ whereby we were commanded ] to return to Panopolis . Having therefore been wearied with the miseries n of this so long a journey , our Body being infirm and aged , and our hand and side tired , we came again to Panopolis , in a manner breathing forth our Soul. And whilest we were as yet cruciated with the calamities and mischiefs of [ our ] pains , another Order written by Your Magnanimity * came in great hast , whereby we were conveyed again from Panopolis to a place adjoyning thereto . o When we supposed , that we should stop here , and were in expectation of the most Victorious Emperours determination concerning us ; on a sudden another [ Decree ] was again drawn up against us , without any commiseration , in order to another [ to wit , ] a fourth Banishment . And after some few words , [ he continues . ] But , I beseech you , bee what has been done be sufficient , and [ may it be enough ] p to have Decreed so many banishments against one Body : and , q after the relations [ which have been sent to their Imperial Majesties ] by Your Magnificence , permit , I humbly beseech you , that an accurate account [ of our condition ] may be made known to ou● most Victorious Emperours , even by us also , by whom that ought [ to be done . ] These are our Advices , as to a Son from a Father . But if you be angry now , as you have been heretofore , do what you think good ; since * no reason is powerfull enough to sway your mind . After this manner [ Nestorius ] in his Letters strikes and leaps , with his fists and fee● , and reviles * the Emperours and Magistracy ; having not been made prudent by the miseries he suffered . But I have † read a certain writer declaring his Latter end [ after this manner , to wit , ] That his tongue having been eaten out with worms , he departed to greater and immort●ll punishments [ which are to be inflicted on him . ] CHAP. VIII . How , after Nestorius , Maximianus , and after him Proclus , then Flavianus , were made [ Bishops of Constagtinople . ] AFter that destructive Pest Nestorius , Maximianus succeeded in the Episcopate of the famous [ City ] Constantinople ; under whom the Church of God enjoyed all imaginable peace and tranquillity . When he was taken from amongst men , Proclus enters upon the Government of that See , who had heretofore been ordained Bishop of Cyzicum . And after he was gone the common way * of mankind , Flavianus succeeded in that Chair . CHAP. IX . Concerning the unfortunate Eutyches , and how he was deposed by Flavianus [ Bishop ] of Constantinople ; and concerning the second ( to wit , that theevish ) Synod at Ephesus . IN † his times , the controversie about the impious Eutyches was started ; a particular Synod having been convened a at Constantinople : [ to which Synod ] Eusebius Bishop of Dorylaeum ( who was the first person that had [ heretofore ] refuted Nestorius's Blasphemy , being untill then but a Rhetorician , ) presented Libells . Therefore , when Eutyches , after he had been summoned [ to the Synod , ] came not : and at his appearing [ afterwards ] had been convicted of having said these words : I confess , that our Lord * had two natures before the union : but , after the union I confess , but one nature : ( he asserted also , that the Body of our Lord was not of the same substance with our bodies ▪ ) [ After ▪ this , I say , ] he is deposed . But when he had presented a supplicatory Libell to Theodosius , * pretending that the Acts of those convened [ in that Synod ] had been falsified by Flavianus ; in the first place a Synod of [ the Bishops ] that were neer neighbours to Constantinople was assembled . In which ( b some of the Magistrates also being present therein , ) Flavianus is judged . And when this Synod had confirmed the Acts , as being true ; a second Synod is convened at Ephesus . CHAP. X. What was transacted by Dioscorus and Chrysaphius [ at ] the * absurd Synod at Ephesus . AT this Synod Dioscorus , successour to Cyrillus in the See of Alexandria , was appointed to preside : a which thing was effected by the Artifice of b Chrysaphius ( a person of great interest in the Imperiall Pallace at that time , ) out of [ his ] hatred to Flavianus . There met [ at this Synod ] at Ephesus , Juvenalis Bishop of Jerusalem , c who had been at the former Ephesine Synod , together with many other Priests [ whom he had ] about him . Together with these met Domnus , Johannes's successour in the Antiochian See : also Bishop d Julius , who filled the place of Leo Bishop of the Seniour Rome . Flavianus likewise was present with them , together with the Bishops about him : e Theodosius having given an Order to Elpidius in these express words : Let those [ Prelates ] who before have been the Judges of Eutyches the most Religious * Archimandrite , be present and silent : but let them in no wise take the place of Judges , but expect the common † Sentence of all the most Holy Fathers ; in regard those things which have been judged by them , are now under scrutiny . In this Synod Eutyches is restored ( his Sentence of Deposition being revok't , ) by Dioscorus and those about him ; * as the Contents of the Acts thereof do shew . And Flavianus , and Eusebius Bishop of Dorylaeum , are condemned and deposed . At the same Synod , Ibas Bishop of the Edesseni is excommunicated : and f Daniel Bishop of Carrae is deposed : as is also g Irenaeus of Tyre , and Aquilinus of Byblus . Moreover , some things were transacted [ there ] on the account of h Sophronius Bishop of Constantina . * Theodoret Bishop of Cyrus was deposed also by them , as was likewise Domnus [ Bishop ] of Antioch . i What became of which Prelate afterwards , I cannot find . When these things had been transacted in this manner , the second Synod at Ephesus was dissolved . CHAP. XI . This Writers Apology in defence of the variety [ of opinions ] amongst us [ Christians , ] and his Derision of the Pagan Tri●●es . BUt , let * none of the Heathens deride us , because the latter [ Bishops ] depose the former , and always find out some new thing [ which they add ] to the faith . For we making researches after the ineffable Love of God [ towards men , ] which is past finding out , and being desirous to honour and extoll it in the highest manner , doe betake our selves to this , or that [ opinion . ] Nor was any one of those , who invented Heresies amongst the Christians , so weak , that he would † designedly blaspheme ; nor has [ any such person ] fallen into an errour , with a desire to dishonour the Deity : but 't was rather his supposition , that if he should assert this opinion , he should speak better than * those who went before him . Besides , those [ points ] which are essentiall a and fundamentall , with a generall consent we all confess and acknowledge . For 't is the Trinity which we adore , and the Unity which we Glorifie : and God the Word , begotten before [ all ] ages , who was incarnate by a second Generation , out of his compassion * to man. But if innovations have been introduced about some other [ points , ] they have proceeded from God our Saviour's giving [ us ] a free liberty of judging concerning these things ; to the end that the Holy Catholick and Apostolick Church may † reduce the things that are said on the one side and on the other , to what is decent and pious , and ‖ may [ make them ] fall into one exact and right way . And for this reason the Apostle [ Saint Paul ] has most perspicuously and truly said : * There must be also Heresies among you , that they which are approved may be made manifest [ among you . ] And in this also the unspeakable wisdome of God is to be admired , who has said to the divine [ Saint ] Paul : † For my strength is made ▪ perfect in weakness . For , for what reasons the members of the Church have been rent in sunder , for the very same [ causes ] the true and irreprehensible ‖ Dogmata have been more accurately polished and set forth ; and the Catholick and Apostolick Church has increased , and been advanced even to the Heavens . But the nourishers of Heathenish errour , who are not desirous of finding out either [ the nature of ] God , or his providentiall care about men , do mutually overthrow both their own , and their Ancestours opinions . For they invent Gods upon Gods , and choose and name them from their own perturbatiens of mind ; to the end that by taking to themselves such Gods , they may procure pardon for their own lusts and debaucheries . So forsooth , he who amongst them [ is accounted ] the supream Father of men and Gods , having Metamorphoz'd himself into a bird , lasciviously snach't up the Phrygian Boy ; and , as the reward of his uncleanness , gave him his Cup , b permitting him to begin to drink an inviting Cup to himself , that so both of them might in common swallow down their shame together with the Nectar . The same [ Jupiter defiled himself ] with infinite other impieties , which have been interdicted even amongst the vilest of men . And having changed himself into all the shapes of irrationall creatures , ( he himself being of all the most brutish ▪ ) is made an * Androgynus , and c bears a child not in his belly , but on his thigh , to the end that these things contrary to nature might be done by him . At which Birth Bacchus [ is brought forth , ] who was himself an Androgynus also , and brought a reproach upon both Sexes : he was the Prince of drunk●nness , of sottishness caused by fulness of wine , of su●●●i●s and debauches proceeding from so profuse drinking , and of all the distempers rising therefrom . To this d Aegiochus , this Loud Thunderer ▪ they ascribe this e as some brave and great [ Action , ] they term him parricide ( a Villany judged by all men to be of the greatest magnitude , ) because he drove Saturn , who had un fortunately begat him , out of his Kingdome . What should I say of Whoredome , which * has been consecrated amongst them , over which they have made the Cyprian Venus , begotten of a Shell , to preside ; which [ Goddess ] abominates continency as a most execrable thing and altogether intolerable : but she is delighted with whoredomes and all manner of filthy actions , wherewith 't is her desire to be appeased . With whom Mars commits an unclean Act , and by the craft of Vulcanus is [ taken and ] exposed to the view and derision of the other Gods. Any one may also deservedly laugh at their Phalli , their Ithyphalli , Phallagogia , their vast Priapus , and Pan who is worshipped with an obscene member ; and at their mysteries [ celebrated ] at Eleusine , commendable for this thing only , [ to wit , ] that the Sun sees them not , but they are condemned to dwell in darkness . But , leaving these things as well to the obscene worshippers as to the worshipped , let us spur on our horse * to the end of the Race , and render the remaining [ transactions ] of Theodosius'● Reign , manifest and evident to the eyes of all men . CHAP. XII . In what manner the Emperour Theodosius [ prosecuted and ] expelled the Heresie of Nestorius . THe same Emperour wrote a most pious Constitution , extant in the First Book of that termed Justinian's Code , which is in number The Third of the First Title . In which [ constitution , Theodosius ] incited thereto by God , has with all suffrages ( as 't is proverbially said ) condemned * him , for whom he had heretofore had a singular affection ( as Nestorius himself has related ; ) † and has denounced an Anathema against him , recorded in these express words : Moreover , We Decree , that those who ‖ emulate the impious faith of Nestorius , or follow his detestable doctrine , ( if they be Bishops , or Ecclesiasticks , ) shall be ejected out of the Holy Churches : but , if they be Läicks , they shall be Anathematized . The same Emperour made other Laws on account of our Religion , which do sufficiently demonstrate the ardency of his zeal . CHAP. XIII . Concerning Saint Symeon the * Stylite . IN these times , Symeones , [ a person ] of an holy a and most celebrated memory , flourished and was * eminent : he was the first person that instituted the Station upon a pillar , the circumference of whose Mansion was scarce two Cubits ; at which time Domnus presided over the Church of Antioch . Who when he was come to Symeones , and had admired his station and manner of life , was desirous of some more secret [ converse with him . ] Both of them therefore met together , b and having consecrated the immaculate Body [ of Christ , ] they gave one another the Vivifick Communion . This person in the flesh emulated the converse of the Celestiall powers , withdrew himself from affairs upon-earth , and putting a force upon Nature which tends downward , pursued things sublime . And having placed himself in the midst , [ as it were ] between heaven and things upon earth , he conversed with God , and together with the Angels glorified him : offering to God ▪ from the earth his supplications for men , and procuring from heaven the supernall benevolence upon men . This persons * Miracles have been written by one that was an eye-witness of what he did . Theodoret also Bishop of Cyrus has † recorded them very eloquently . [ c But ] we have found , that they have been most especially defective in this [ following passage , ] which to this day is preserved amongst those of the Holy Solitude , and from which very persons , we have received it . When therefore Symeones , that Angel upon earth , that Citizen in the flesh of the Jerusalem which is above , had instituted this new , and [ hitherto ] unknown way of living to men ; the Inhabitants of the Holy Desert send a messenger to him , whom they ordered to enquire [ of Symeones , ] what this new and strange course of life was , and why he left that way which had been trodden and worn by the Saints , and proceeded in another new one , [ hitherto ] wholly unknown to men ? And [ they bade the messenger tell him ] that they commanded him to come down , and go on in the way of the Elect Fathers . Now , if he should shew himself d ready [ and willing ] to come down , their order was , that he should be permitted to follow his own [ way . ] For by his obedience [ they said ] it would be manifest , that by the direction of God he had undertaken this troublesome and afflictive way of living . But if he refused , and would be the servant of his own will , nor would with a readiness forthwith obey their admonition , [ 't was their order ] that he should be pulled down by force . When therefore the messenger was come to him , and had acquainted him with the command of the Fathers , and Symeon's had forthwith put down one of his feet , resolving to fulfill the Order of the Fathers ; [ the messenger who had been sent to him ] permitted him to proceed on in his own way ; and spake these words [ to him : ] Be strong , and behave thy self like a man : thy station is of God. This truly memorable action [ ▪ of Symeon's ] which I have related here , is omitted by those who have written concerning him . [ Further , ] this person was in so high a manner influenced by the power of divine grace , that when the Emperour Theodosius had issued out an Order , that the Synagogues of the Jews inhabiting Antioch ( which had been taken from them by the Christians , ) should be restored to them again ; he wrote to the Emperour with so much freedome and confidence , and reproved him so smartly , ( revering [ God ] only his own King , ) that the Emperour Theodosius revoak't his own Orders , fulfilled all things in favour of the Christians , removed the Praefectus Praetorio , who had suggested these things to him , from his Government , and entreated the most Holy and e Aërial Martyr in [ these ] express words , that he would put up his supplications and prayers for him , and impart to him his own blessing . Moreover , Symeon spent six and fifty years in this afflictive and austere course of life . In the fi●st Monastery , wherein he had been imbued with the precepts of a divine life , [ he spent ] nine years . And seven and fourty in that place called * The Mandra : during ten years [ of which time ] he performed his combat in a certain narrow place ; [ he dwelt ] seaven years in the shorter pillars , and thirty years upon a pillar of fourty cubits long . His most sacred body , after his departure out of this life , in the succeeding times was brought to Antioch , [ to wit , ] when Leo swayed the Imperiall Scepter , and Martyrius presided over the Church of Antioch ; at which time also Ardaburius Master of the Orientall Milice , came to Symeon's Mandra , accompanied with those Military Forces he had about him , and with other multitudes ; and guarded the most pretious dead body of the blessed Symeones , to the end that the neighbouring Cities might not meet together and steal it . His most holy body therefore is conveyed to Antioch , very great miracles having been performed even by the way . The Emperour Leo desired it might be given to him by the Antiochians . But the Inhabitants of Antioch presented a supplicatory Libell to him , wherein were contained these words : In regard we have no wall to our City , ( f For 't is faln by reason of the wrath [ of God : ] ) we have brought [ hither ] the most Holy Body that it may be to us instead of a wall and a fortification . By which words the Emperour Leo was prevailed upon , granted their request , and permitted them [ to enjoy ] the Holy Body . Many of this persons [ Reliques ] have been preserved untill our times . Even I my self have seen his holy head , ( severall Ecclesiasticks being then present , ) at such time as the most celebrated Gregorius was Bishop of Antioch ; when Philippicus requested , that the pretious Reliques of the Saints might be sent to him , in order to the guarding and defending the Orientall Milice . And , which is to be wondred at , the hair of his head was not faln off ; but is preserved perfect and entire , as if he were yet alive , and conversant amongst men . The skin also of his forehead was wrinkled indeed , and become hard : but 't is as yet preserved whole , as are also most of his teeth , g excepting so many of them as have by force been taken away by the hands of faithfull persons . [ Which teeth of his ] do by their * form declare , what , how great , and eminent a man of God this Symeones was . There lies likewise at his head , a chain made of Iron which he wore about his neck ; with which his much-renowned body , worn out by austerities , hath shared the honours [ given ] by God. For that dear and friendly iron deserted not Symeones , even when dead . I would have given h a particular account of this persons performances , ( which would yield no small advantage , both to my self relating them , and also to those who should read them ; ) were it not , that Theodoret ( i as I have said before , ) hath declared them more at large . CHAP. XIV . Concerning the Star which appears frequently in the Piazza about the Pillar of Saint Symeon , which this Writer and others have seen : and concerning the same Saint's Head. BUt come on , I will insert another thing also into this History , which I my self saw . I had a great desire to see the Church of this holy person . It is about three hundred furlongs distant from * Theopolis , scituate on the very top of an hill . Those who live there abouts call it a The Mandra ; the most Holy [ Symeones , ] I suppose , left this name to the place of his Ascetick exercises . The rising of the hill extends to the length of twenty furlongs . The fabrick of the Temple represents the form of a Cross , beautified with Portico's of four sides . b Opposite to those Portico's are placed Pillars , curiously framed of polish't stone , whereon the Roof is gracefully raised to an heighth . c In the midst , there is an open Court , wrought with a great deal of art : in which [ Court ] stands the Pillar forty cubits long , wherein that incarnate Angel upon earth led a celestiall life . In the Roof of the said Portico's , there are d Clatri , ( some term them windows ; ) e verging both towards the forementioned open Court , and also towards the Portico's . At the left side therefore of the Pillar , I my self f together with the whole multitude there gathered together , ( the Country-men being dauncing about the Pillar , ) have seen in the window a Star of a vast magnitude , running all over the window and glistering , not once , nor twice , nor thrice , but often : which [ Star ] vanished frequently , and appeared again on a sudden . But this happens only on those days , observed in memory of that most holy person [ Symeon . ] There are those who say , ( nor are we to disbelieve the miracle , both because of their credibility who affirm it , and by reason of other things which we our selves have beheld : ) that they have seen even g his very person flying up and down this way and that way , with his long beard , and his head covered with a * Tiara , as 't was wont to be . The men who come to this place , have free liberty to enter in , and go round the Pillar many times together with their beasts that carry burdens . But a most exquisite care is taken , ( for what reason I cannot say , ) that no woman should go into the Church . Therefore , they stand without [ the Church , ] at the Porch , and behold the Miracle . For , h one of the [ Church ] Gates is placed exactly opposite to the glistering Star. CHAP. XV. Concerning Saint Isidorus Pelusiota , and Synesius Bishop of Cyrenae . DUring the same [ Theodosius's ] Reign flourished Isidorus also , * whose glory ( to use a poetick expression , ] is far spread , a person celebrated amongst all men , both for his Actions and Eloquence . This man † macerated his Body with Labours in such a manner , and fatned his soul with sublime and divine doctrines to so high a degree , that he lived an Angelick life upon earth , and was always the living ‖ Monument both of a Monastick Life , a and also of a contemplation upon God. He wrote many other [ pieces , ] filled [ with passages ] of manifold utility ; he wrote also to the celebrated Cyrillus , from which [ Letters ] 'tis evidently demonstrated , that he flourished in the same times with the divine [ Cyrillus . ] But because 't is my endeavour to adorn * this History , as much as 't is possible , come on , let Synesius [ Bishop ] of Cyrenae come forth , that he may beautifie our History † with the eminency of his own name . This Synesius was accomplished with all other [ Arts and Sciences ; ] but * excelled in Philosophy to so high a degree , that he was the Admiration of those Christians , who in passing their judgments upon what they see , are not [ ●yassed ] either by affection or hatred . They perswade him therefore , b to be a partaker of the Salutary Regeneration , and to take the Sacerdotall yoak upon him , c although he had not as yet embraced the doctrine of the Resurrection , * nor would be induced to believe that Article : they having most truly conjectured , that these [ Sentiments ] would follow this persons other virtues , [ in regard ] the divine grace would permit [ him ] to have nothing imperfect . Nor was their expectation frustrated . For , what and how great a person he proved , is sufficiently attested by the Epistles which he wrote with much Elegancy and Learning after [ his undertaking ] the Sacerdotall Function , by the d Oration he spoke to [ the Emperour ] Theodosius himself , and by those other usefull Works of his that are extant . CHAP. XVI . How the Divine Ignatius , having been removed from Rome , was deposited at Antioch . AT the same time also , as 't is recorded by a Johannes the Rhetorcian and others , the Divine Ignatius ( after he had obtained , agreeable to his desire , the bellies of wild-beasts for his Tomb , in the Amphitheatre at Rome ; and after his stronger bones which were left [ undevoured , ] had been conveyed to Antioch , [ and deposited ] in that place termed the b Coemitery ; many years after [ all this , I say , ] ) is removed : the All-good God having instilled it into the mind of Theodosius , to bestow greater honours upon that c Theophorus , and to dedicate a Temple ( which the Inhabitants termed The d Tychaeum , ) heretofore consecrated to Daemons , to that Valiant Conquerour and Martyr . That therefore which had heretofore been the Temple of the publick Genius , is made a pure Church , and holy Temple [ dedicated ] to Ignatius ; his sacred Reliques having with great pomp been conveyed into the City on a Chariot , and deposited in that Temple . On which account , a solemn Festivall and a [ day of ] publick joy is celebrated [ yearly ] even till our times ; which [ Festivall ] has been rendred more magnificent by Gregorius Bishop [ of that place . ] These things were done there , [ because ] from that time God would honour the pious memories of [ his ] Saints . For , the impious and destructive Julian , that Tyrant hatefull to God , ( in regard Apollo Daphnaeus , * who made use of e Castalia for a voice and † an Oracle , could not give any answer to the Emperour consulting his Oracle , because the holy * Babylas , his near-neighbour , had quite stopped up his mouth : ) against his will , and forc't thereto by stripes [ as it were , ] honoured the Saint with a removall ▪ ( at which time a spacious Church was erected to him before the City , which [ structure ] continues standing at this day : ) to the intent that the Daemons might in future freely perform their own [ business , ] according as ( 't is reported ) they had before-hand promised Julian . This affair therefore was by the dispensation of God our Saviour ordered in this manner , to the end that the power of those who had suffered Martyrdome might be made manifest , and that the sacred reliques of the holy Martyr , removed into an undefiled place , might be honoured with a most beautifull Church . CHAP. XVII . Concerning Attila King of the * Scythae ; and how he destroyed the Provinces of the East and West . And concerning the strange † Earthquake and other dreadfull prodigies which hapned in the world . IN these very times , that much-talk't-of War was raised , by Attila King of the Scythae . Which war Priscus the Rhetorician has written with much accuracy and eloquence , relating [ to us ] in a singular neatness and elegancy of stile , how * he undertook an Expedition against the Eastern and Western parts [ of the Empire , ] how many and how great Cities he took and reduced to a subjection to himself , and [ lastly ] after the performance of what [ great Actions ] he departed out of this life . Whilest the same Theodosius swayed the [ Imperial ] Scepter , a most terrible and horrid a Earthquake , which exceeded all others that had been before , hapned almost throughout the whole world . In so much that many Towers belonging to the Imperial City [ Constantinople ] fell down flat , and that called the Long-wall of Cherronesus fell likewise ; the earth also was rent in sunder , and many Villages sank down into it : Moreover , many and almost innumerable calamitous Accidents hapned both at Land and Sea. For , some Fountains were wholly dryed up ; and in other places abundance of water gushed forth , where there had been none before . Trees , of themselves vastly rooted , were thrown up into the air b together with their roots . And many heaps of earth were on a sudden made up into mountains . The Sea threw forth dead fishes [ upon its shore , ] and many Islands therein were swallowed up . Ships making their Voyages at Sea , were seen upon dry ground , the waters having receded [ and left them ▪ ] Many places in Bithynia , in the Hellespont , and in both The Phrygias , were sorely damnified . This calamity raged over the whole earth for some time ; notwithstanding , it continued not with that vehemency wherewith it began : but abated by small degrees , till such time as it wholly ceased . CHAP. XVIII . Concerning the [ publick ] Buildings in Antioch , and who they were that erected them . IN these very times [ of Theodosius's Reign , ] Memnonius , Zoïlus , and Callistus , a Personages eminent for [ their profession of ] our Religion ▪ were sent by Theodosius to be b Governours of Antioch . Memnonius with much of beauty and accuracy raises from the very ground that [ Aedifice ] which by us also is termed the Psephium , leaving an open Atrium [ or , Court ] in the middle . Zoïlus [ built ] the Royâll Pôrticus , which [ is placed ] c at the South-side of Rufinus [ his Porticus ; ] and retaines his name even to our age , although the buildings have [ frequently ] been altered on account of various calamitous accidents . Moreover , Callistus has raised a most magnificent and splendid structure ( which as well the Ancients as those of our Age , have termed Callistus's Porticus , ) before * that Pallace which is made the Court of Judicature , directly opposite to the Forum , in which there is a most beautifull house , the d Praetorium of the Masters of the Milice . After these persons , Anatolius being sent Master of the Milice into the East , built that termed Anatolius's Porticus , and beautified it with matter of all sorts . These [ Remarks ] ( though they are forreign to our design in hand , yet ) [ will not seem ] unhandsome and contemptible to lovers of Learning . CHAP. XIX . Concerning the severall Wars , which hapned both in Italy , and Persia , during the Reign of Theodosius . * DUring the times of the same Theodosius , frequent Rebellions hapned in Europe , whilest Valentinianus was Emperour of Rome . Which Theodosius repressed , by sending great Forces both by Land and Sea , [ which made up ] a as well a Foot Army , as a Navall strength . Moreover , he vanquished the Persians ( * who were grown insolent , Isdigerdes , Father to Vararanes , being then their King , or , as † Socrates's Sentiment is , during the ▪ Reign of Vararanes himself : ) in such a manner , that on their request to him by their Embassadours , he gratified them with a Peace , which b lasted untill the twelfth year of Anastasius's Reign . These transactions have been related by other Writers ; and are also very handsomely reduced into an Epitome , by Eustathius the Syrian of Epiphania , who has likewise written The Siege of Amida . At the same time , as 't is said , the Poets c Claudianus and d Cyrus flourished . Further , this Cyrus arrived at the highest Chair of the Praefects , which [ grand Officer ] our Ancestours termed The Praefectus Praetorio [ or Praefect of the Court. ] He was also Master of the Western Milice , at which time Carthage was taken by the Vandalls , those Barbarians being [ then ] governed by Genserichus . CHAP. XX. Concerning the Empress Eudocia , and her daughter Eudoxia ; and how [ Eudocia ] came to Antioch , and [ went ] to Jerusalem . [ MOreover , ] this Theodosius married Eudocia , ( after she had received salutary Baptism ; by originall extract an Athenian , [ a woman ] eloquent and beautifull ; ) by the mediation of Pulcheria Augusta his sister . By her Theodosius had a daughter , [ by name ] Eudoxia , whom , when she afterwards came to be marriageable , the Emperour Valentinianus married , having [ on that account ] gone from the Elder Rome and arrived at Constantinople . [ a But , ] a long time after this , [ Eudocia ] in her journey which she made to the Holy City of Christ our God , b comes hither : And having made an Oration in publick to the people here , she closed her Speech with this Verse : I boast that I am of Your Stock and Bloud . ( Intimating thereby the Colonies which had been sent hither out of Greece . If any one be desirous of having an exact account of these [ Colonies , ] c Strabo the Geographer , Phlegon , Diodorus Siculus , Arrianus , and d Pisander the Poet , have written concerning them with great accuracy : as have also Ulpianus , Libanius ; and g Julianus , [ all ] most incomparable Sophist● . ) On which account , the Antiochians at that time honoured her with a Statue artificially made of Brass , which Statue continues standing at this day . By her perswasion , Theodosius made a very great addition to [ this ] City , extending its wall as far as that Gate which leads to the Suburbs of Daphne ; as may be seen by those who are desirous of it . For even in this our age [ the foundation of ] the old wall is visible , its remains leading them by the hand as 't were , who have a mind to view it . Notwithstanding , there are those who affirm , that the Elder Theodosius enlarged the wall ; and bestowed two hundred pound weight of Gold upon h Valens's Bath , part whereof had been consumed by fire . CHAP. XXI . That Eudocia did [ many ] good actions about Jerusalem ; and concerning the different Life and Conversation of the Monks in Palestine . FRom this City therefore , Eudocia a went twice to Jerusalem . On what account [ she did this , ] ‖ or what her primary designe ( as they say ) was , must be left to Historians ; who notwithstanding , in my judgement , seem not to declare the truth . But , after her arrivall at Christ's holy City , she performed many things in honour of God [ our ] Saviour . For she built * religious Monasteries , and those they term the b Laur● . In which , the way of living is different : but [ their ] conversation * is directed to one and the same scope of piety . For some live in companies , and are desirous of none of those things which depress [ the soul of man ] to the earth . For they have no Gold. But why do I mention Gold , when as not one of them has either a † garment of his own , or any thing of food [ properly belonging to himself ? ] For , that * garment or short coat , wherewith one is cloathed now , is by and by put on by another : so that , one's garment seems to belong to all of them , and all of them to have a right in and the use of one's garment . A common table is spread for them , not covered with dainty provisions , nor with any other meats ; but furnished only with herbs and pulse , of which they are supplied with such a quantity only , as is sufficient to keep them alive . They pour forth their common prayers to God all day and all night long , afflicting and † wearying themselves with labours in such a manner , that they seem to look like some dead persons without graves c above the earth . They frequently perform those termed the d Fasts of Superposition , continuing their fasts during the space of two , and three whole days . There are some of them who fast five days , and more , and [ after that ] with much adoe take necessary food . Again , others enter upon a contrary Course of life , shutting themselves up alone in very small houses which have such a breadth , and such an heighth , as that they cannot stand upright in them , nor yet with conveniency lie down ; [ thus ] they continue with patience † in Dens and Caves of the earth , according to the Apostle's expression . Othersome live together with the Beasts , and make their prayers to God in some Coverts of the Earth which are past finding out . Moreover , another way of living has been found out by them , which transcends * all the degrees of fortitude and sufferance . For , penetrating into a Desert scorched [ with the Sun , ] as well men as women , and covering those parts only which modesty forbids to be named , they expose the rest of their bodies naked to the sharpest and most intense colds and heats of the air , equally despising heats and colds . They wholly reject that food which men usually eat ; and feed upon the ground ( on which account they are termed c Bosci , ) whence they take no more than sufficeth to keep them alive . So that , in time they become like unto beasts , and the shape of their [ bodies ] is depraved and altered , and the Sentiments of their mindes in future becomes disagreeable to those of other men : whom when they see , they run from ; and being pursued , they either [ make their escape ] by the swiftness of their feet , or f get into some impassable places in the ground to hide themselves . Moreover , I will relate another thing , which I had almost forgot , although it is the principall thing of all . There are some persons amongst them , though but very few , g who , after they are arrived at a freedome from perturbations of mind by [ a continued exercise of ] virtue , return to the world , and shewing themselves to be mad in the midst of crowds of men , they thus trample upon vain glory , which Coat ( according to wise Plato , ) the soul does usually put off last . Further , they have * learned to eat with such undisturbedness as to their passions and affections , that , h if need so requires . [ they eat ] with Victuallers and Retailers of Provision , without blushing either at the place , or the person , or at any thing else . They often frequent the publick Baths also , and for the most part converse with and bath themselves in the company of women ; having vanquished their passions to such a degree , that they * put a force upon nature her self , and are not to be i inclined to [ what is proper to ] their own nature , either by the sight , or touch , or even the very embracing of a woman . But with men , they are men , and with women they are women ; it being their desire to partake of both Sexes , and not to be of one . To speak briefly therefore , in this incomparable and divine way of living , virtue enacts laws contrary to nature , having established Sanctions of her own , to wit , not to impart to any of them a satiety of those things [ which are ] necessary [ for life . ] But * their Law commands them to be hungry , and thirsty , and to cover the body so far only , as necessity † requireth . And , their way of living is so equally and exactly poyzed and ballanced , that when they tend diametrically opposite , they are not in the least sensible of any alteration [ of things , ] although the distance between them be vast . For , things contrary are in such a manner mixed in them , ( the divine grace joyning things not to be mixt , and again separating them ; ) that life and death , ( which two are contraries , both in nature , and in the things themselves , ) dwell together in them . For where [ there occurs ] passion or perturbation , it behoves them to be dead and buried . But when 't is [ the time of ] prayer to God , then [ they must be ] Robust in body , Vivid and Vigorous , although they are grown decrepid with age . Moreover , k both Sorts of life are so complicated and conjoyned in them , that although they have indeed wholly put off the flesh , [ yet ] they live still , and converse with the living , administring medicines to bodies , offering up the desires of suppliants to God , and [ lastly ] performing all other things agreeably to their former life ; l excepting only that they do not want necessaries , nor are limited to any place ; but they hear all , and converse with all . There are amongst them frequent and unwearied bendings of the knees , and [ after them ] m Laborious stations ; desire being the only recreation of their age , and of their voluntary infirmity . They are a kind of Champions without flesh , Wrestlers without bloud ; who instead of ● splendid banquet and delicious dainties , have a fast , and , in place of a full furnished table , nothing ( as near as 't is possible ) that they may tast of . Whensoever a stranger comes to them , though it be in the morning , yet they receive him with a singular hospitality , and friendly invitation to eat and drink ; having found out another sort of fasting , to wit , to eat even against their will. So that this thing strikes [ all men ] with an astonishment , that ( whereas they want n so many [ necessaries ] for sufficient food , yet ) they are contented with so very few : being enemies to their own wills and nature , but slaves o to the desires of their neighbours ; that in all things the sweets of the flesh might be expelled , and the soul might have the Government , prudently choosing and conserving what is best and most acceptable to God. Blessed persons , in respect of the life they lead here ; but much more blessed on account of their translation to that other , after which they pant continually , hastning to see p him whom they love . CHAP. XXII . What [ structures ] the Empress Eudocia built in Palestine , and concerning the Church of the Proto-Martyr Stephen , within which she was piously buried : moreover , concerning the death of the Emperour Theodosius . WHen therefore the wife of Theodosius had conversed with many such persons as these , and had built many Monasteries , like unto them which I have mentioned ; and moreover , had repaired the walls of Jerusalem ▪ [ and made them ] much better ; she erected a vast Church , eminent for its * splendidness and beauty , [ in honour ] of Stephen the first of the Deacons and Martyrs , about the distance of one furlong from Jerusalem . In which Church she was deposited , after her departure to an immortall life . Further , Theodosius [ having ended his life ] sometime after these things , or , as some will have it , before Eudocia ; and changed the Empire ( which had been Governed by him eight and thirty years , ) [ for an eternall life : ] the most incomparable Marcianus assumes the Roman Empire . The Actions therefore , which were performed by Him during his Ruling the Eastern Empire , shall most plainly be set forth † in the following Book , provided divine assistance will furnish us with its own favour and benevolence . THE SECOND BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . CHAP. I. Concerning the Emperour Marcianus , and what signes preceded , * declaring he should be Emperour . WHat was transacted during the times of Theodosius [ Junior , ] we have comprehended in our first † Book . Come on , we will now bring Marcianus forth , that famous Emperour of the Romans ; and in the first place we will relate , who and whence he was , and in what manner * he arrived at the Roman Empire : and then we will declare the affairs transacted by him , in their proper places [ and times . ] Marcianus therefore , as 't is related by many others , and also by a Priscus the Rhetorician , by originall extract was a Thracian , the son of a Military man. * Desiring to follow his father's course of life , he went to Philippopolis , [ hoping ] he might there be enrolled in the Companies of the Milice . As he was going thither , he sees the body of a man newly slain , which lay thrown upon the ground . Near to which he made a stand , ( for he was eminent in respect of his other [ endowments , ] but most especially , on account of his humanity and compassion : ) lamented what had hapned , and for a sufficient while desisted from proceeding on his journey , being desirous to perform what was fitting [ to be done to the dead body . ] When some persons had seen this , they gave the Magistrates of Philippopolis an account of it . Who having apprehended Marcianus , interrogated him concerning the murder of the man. When therefore conjectures and probabilities prevailed more than truth it self , and than the tongue of the person accused denying the Murder ; and when [ Marcianus ] was about to undergo the punishment of a Murderer ; divine assistance on a sudden discovered the person that had committed the murder . Who having been punish't for that fact with the loss of his head , [ thereby ] * preserved the head of Marcianus . Being thus unexpectedly saved , he goes to one of the companies of the Milice in that place , b it being his desire to enter himself a Souldier therein . They admired the man , and conjecturing upon good grounds that he would in future become a great person and one of extraordinary worth , they received him most willingly , and enrolled him amongst themselves , not last of all , as the Military Law directs ; but , in the place of a Souldier newly dead , whose name was Augustus , they registred Marcianus ( who was likewise called Augustus , ) in the Muster-Roll . Thus [ Marcianus by ] his own name was before-hand in possession of the denomination of our Emperours , who at such time as they put on their purple [ assume ] the Appellation of Augusti . As if the name had refused to abide with him without the dignity ; and again , as if the dignity could have required no other name for its being majestically adorned . So that , his Proper , and his Appellative name was the same ; both his Dignity , and likewise his Appellation , being declared by one and the same denomination . Moreover , another accident hapned , from which it might be conjectured , that Marcianus would come to be Emperour . For , having had a Military Command under Aspar [ in the War ] against the Vandalls , it hapned that Marcianus , together with many others , was taken prisoner , ( Aspar having been very much worsted by the Vandalls ; ) and brought into a field with the other Cap●ives ; it being Geiserichus's desire to see the Prisoners . After they were gathered together , Geiserichus being seated in an high room , pleased himself with viewing the multitude of those taken Prisoners . And in regard much time was spent [ there , the Prisoners ] did what each of them had a mind to : ( For Geiserichus had given order , that those who guarded the Captives , should loose them from their bonds . ) Some of them therefore did one thing , others another . But Marcianus laid himself down on the ground , and slept in the Sun , which was hot and more scorching than usuall at that season of the year . [ In which very interim ] an Eagle came down from on high in the air , and raising herself by a flight with her face perpendicularly opposite to the Sun , made a shadow like a cloud over Marcianus , whereby she refreshed and cooled him . Geiserichus wondring hereat , with great foresight conjectured at what would happen ; and when he had sent for Marcianus , he caused him to be dismissed from his Captivity , having first bound him in great Oaths , that after his coming to the Empire , he should inviolably keep his faith to the Vandalls , and not ●ove his Arms against them . Which ingagement , as c Procopius relates , Marcianus did in reality keep and perform . But leaving this digression , let us return to our Subject . Marcianus was pious towards God , just as to what related to his Subjects : accounting those true riches ( not which were hoarded up , or brought together from the Collections of Tribute ; but them only ) which might supply the wants of the indigent , and render their estates who possest much , secure and safe . He was formidable , not for his punishing , but because [ 't was feared ] he was about to punish . On these accounts therefore he obtained the Empire , [ which fell to him ] not by an hereditary Right , but [ was ] the reward of his vertue ; as well the Senate , as all other persons of what degrees and orders soever , conferring the Imperiall dignity upon him by a generall suffrage , to which they were perswaded by Pulcheria . Whom , in regard she was Augusta , Marcianus married ; but knew her not as a wife , she continuing a Virgin till her death . And these things were done , before Valentinianus Emperour of Rome had confirmed this Election by his own consent . Notwithstanding , by reason of [ Marcianus's ] virtue , he afterwards made it authentick . Further , it was Marcianus's desire , that [ one ] worship might in common be exhibited to God by all persons , ( those tongues , which had been confused through impiety , being again piously united ; ) and that the Deity might be praised with one and the same * Doxologie . CHAP. II. Concerning the Synod at Chalcedon , and what was the Occasion of its being convened . WHilest therefore the Emperours mind was taken up with these desires , there came to him , both the * Responsales of Leo Bishop of the Elder Rome , affirming that Dioscorus in the second Ephesine Synod , had not admitted of Leo's Letter , wherein was contained † the doctrine of the true Faith : and also those persons who had been injured by the same Dioscorus , intreating that their Cause might be judged in a Synod of Bishops . But above all Eusebius , who had been Bishop of Dorylaeum , was most importunately urgent , saying , that by the treacherous contrivances of Chrysaphius Theodosius's a Protector , he and Flavianus had been deposed , because , to Chrysaphius demanding Gold for Flavianus's own ordination , Flavianus ( to shame him ) b had sent the sacred Vessels ; and because Chrysaphius agreed with Eutyches in his erroneous and false opinions . Eusebius said moreover , that Flavianus had been beaten , and kick't , and in a miserable manner murdered by Dioscorus . For these reasons , a Synod is convened at Chalcedon , Couriers and Expresses being sent , and the Bishops in all places called together * by the most pious Emperours Letters , first at Nicaea : ( in so much that , Leo Bishop of Rome , writing to them concerning those persons he had sent to supply his own place , to wit , Paschasimus , Lucentius , and the rest , inscribed [ his Letters thus , ] To those convened at Nicaea : ) but afterwards at Chalcedon in the Country of the Bithynians . c Zacharias Rhetor , in favour to Nestorius , does indeed d affirm that he was sent for out of Exile [ to this Councill . ] But , that this was not so , may be conjectured from hence , that the Synod does every where Anathematize Nestorius . The same is also expressly attested by Eustathius Bishop of Berytus ( in his Letter to Johannes a Bishop , and to another Johannes a Presbyter , concerning the matters agitated in the Synod , ) in these very words : Those persons meeting again , who demanded Nestorius's Reliques , cryed out against the Synod , [ in this sort : ] for what reason are Holy men Anathematized ? In so much that the Emperour , being highly incensed , commanded his Guards by force to drive them a far off . How therefore Nestorius could have been called [ to this Council , ] who was dead long before , I cannot tell . CHAP. III. A description of the Great Martyr Euphemia's Church , which is in [ the City ] Chalcedon : and a Narrative of the Miracles performed therein . [ THe Fathers ] therefore are assembled in the sacred Church of the Martyr Euphemia . This Church stands in Chalcedon , a City belonging to the Province of the Bithynians . It is distant from the Bosphorus not more than two furlongs , [ scituate ] in a most pleasant place , on an * eminence which rises easily and by degrees : in so much that , those who go up into the Church of the Martyr , are insensible of Labour in their walk , but being got within the Temple , on a sudden they appear at a vast height . Whence casting down their eyes as 't were from a Watch Tower , they have a prospect of all the fields beneath , extended into a levell and even plain , clothed in green with grass , waving with standing corn , and beautified with the sight of all sorts of trees : [ they see ] woody mountains also , [ the trees whereon ] bend and then raise [ their tops ] finely to an heighth . Moreover , [ they have a prospect of ] severall Seas , some of which [ seem ] * purple coloured by reason of their serenity , and do sweetly and mildly play with the Shoares ; to wit , where the places are calm : but others are rough and boysterous with surges , by the very reciprocall motion of their waves forcing a shoar † sand mixt with little stones , Sea-weed , and the lightest sort of shell-fish , and then drawing them back again . Moreover , the Church it self stands right over against Constantinople . So that , the Temple is [ not a little ] adorned with the prospect of so great a City . The Church consists of three most spacious structures . The first is an Open Court , beautified with a large ‖ Atrium , and with Pillars on every side . After this there is another Structure , for breadth , and length , and pillars , a almost alike ; differing only in this , that it has a Roof laid over it . In the Northen side whereof at the rising Sun , there is a round Edifice built in form of a b Tholus , set round within with pillars most artificially framed , which are alike as to their matter , and equall in bigness . c Over these [ pillars , ] there is an * Hyper●on raised to a vast heighth , under the same Roof : so that , even in this Room also , they that desire it , may both supplicate the Martyr , and also be present at the sacred Mysteries . But , within the Tholus , towards the East , d there is a magnificent Tomb , where lie the most holy Reliques of the Martyr , deposited in an oblong Chest ( some term it e The Macra , ) most curiously made of silver . The Miracles which are at certain times performed by the holy Martyr , are manifestly known to all Christians . For , frequently in their sleep she appears , either to the Bishops during their severall times of presidency over that City , or else to some persons ( otherwise eminent for [ piety of ] life , ) who come to her [ Church , ] and orders them f to make their Vintage in the Temple . After this hath been made known , both to the Emperours , to the Patriarch , and also to the City ; as well those who sway the Imperiall Scepter , as the Pontif's , Magistrates , and the rest of the whole multitude of the people , go immediately to the Church , with a desire to partake of the Mysteries . In the sight of all these persons therefore , the Bishop of Constantinople , together with the P●●e●●s about him , goes into the sacred Edifice , where the holy Body I have mentioned is deposited . g There is a little hole in the Chest , on its left side , which is shut up and made fast by small doors . Through this hole they let down a long iron rod , after they have fastned a sponge to it , as far as the most holy Reliques ; and when they have turn●d the sponge about , they draw the iron-rod up to them , [ the sponge at the end whereof is ] full of bloud , and bloudy clotters . Which when the people behold , immediately they adore and glorifie God. [ Further , ] so great a plenty [ of bloud ] is extracted out thence , that both the pious Emperours , and also all the Priests [ there ] convened , moreover the whole multitude which flock together at that place , in a most plentifull manner do partake of it , and likewise send it over the whole world , to the Faithfull that are desirous of it . And the congealed bloud lasts [ so as it is ] forever , nor is the most holy bloud in any wise changed into any other colour . * These miracles are performed , not at any determinate period of time , but according as the Life of the Bishop , and the gravity of his Moralls shall † deserve . For , 't is reported , that when ever a person of probity , and one eminent for his virtues , does govern [ that Church , ] this miracle is performed , and that most frequently : but when there is no such Prelate , such divine signes as these do rarely happen . But I will relate another [ miracle , ] which no time or season ‖ interrupts : nor does it make any diff●●ence between the Faithfull and the ●nfidells ; but 't is alike * shown to all persons . When any person comes into that place , wherein the pretious Chest is , which contains the most holy Reliques , † he smells a fragrant scent , which transcends all the usuall savours [ smelt ] by men . For , this scent is neither like that ‖ which arises from Meadows , nor like that sent forth by any the most fragrant things , nor is it such a one as is made by Perfumers : but 't is a certain strange and most excellent scent , h which of it self demonstrates the [ virtue and ] power of those things that produce it . CHAP. IV. Concerning those things which were agitated and established in the Synod ; and how Dioscorus [ Bishop ] of Alexandria was deposed ; but , Theodoret , Ibas , and some others were restored . IN this place , the Synod I have mentioned is convened , the Bishops Paschatius and Lucentius , and Bonifacius the Presbyter , administring ( as I have said , ) the place of Leo Pontif of the Elder Rome : Anatolius presiding over the Constantinopolitane [ Church ; ] and Dioscorus being Bishop of [ the Church of ] the Alexandrians . Maximus [ Bishop ] of Antioch , and Juv●●●lis of Jerusalem [ were there also . ] Together with whom were present those Prelates whom they had about them ; and also those personages who held the principall places in the eminent Senate [ of Constantinople . ] To whom they , who filled Leo's place , said , that Dioscorus ought not to sit together with them in the Councill . For this [ they affirmed ] was given them in charge by their Bishop Leo , and unless it were observed , they would remove out of the Church . And when [ those ] of the Senate asked , what were the matters objected against Dioscorus ; they returned answer , that he ought to render an account of his own judgment , who , contrary to what was fitting and just , had accepted the person of the Judge . After which words , when Dioscorus by the Senates Decree had come forth into a place in the midst ; Eusebius made his request , that the Supplicatory Libell , which he had presented to the Emperour , might be recited ; which request he worded thus : I have been injured by Dioscorus ; the Faith hath been injured ; Flavianus the Bishop has been murdered , and together with me unjustly deposed by him : do you give order , that my supplicatory Libell may be read . Which thing when [ the Judges ] had discoursed of , the Libell was permitted to be read , the contents whereof were these . a To the Lovers of Christ , our most Religious and most pious Emperours , Flavius Valentinianus , and Marcianus , always Augusti ; From Eusebius the meanest Bishop of Dorylaeum , who speakes in defence of himself , of the Orthodox Faith , and of Flavianus of Blessed memory who was Bishop of Constantinople . [ It is ] the designe of your power , to make provision for all your Subjects , and to stretch forth an hand to all those who are injured : especially b to them who are reckoned amongst the Ecclesiasticks . For hereby c you worship the Deity , by whom a power hath been given you to Rule and Govern * the world . In regard therefore the Faith of Christ and we have suffered many and grievous things , contrary to all reason and equity , from Dioscorus the most reverend Bishop of the great City Alexandria ; we address to Your piety , entreating we may have Right done Us. Now , the business is this . At a Synod lately held in the Metropolis of the Ephesians , ( would to God that Synod had never been held , that it might not have filled the world with mischiefes and disturbance ! ) that * Good man Dioscorus , disregarding the consideration of what is just , and [ not respecting ] the fear of God , ( for he was of the same opinion , and entertained the same Sentiments with the vain-minded and Hereticall Eutyches ; but concealed it from many persons , as 't was afterwards plainly evidenced from his own declaration : ) † took an occasion from that accusation which I had brought against Eutyches , a person of the same opinion with himself ▪ and from that sentence pronounc't against the same Eutyches by Bishop Flavianus * of Holy memory ; [ whereby ] he assembled a multitude of disorderly and tumultuous persons : and having possest himself of power by money , as much as in him lay he has weakened the pious Religion of the Orthodox , and has confirmed the ill opinion of the Monk Eutyches , which long since , even from the beginning , hath been condemned by the Holy Fathers . Whereas therefore , the matters are not small and triviall , which he hath audaciously attempted , both against the Faith of Christ , and against Us , We fall at the feet of Your [ Imperial ] Majesty , and humbly beseech You , to order the said most Religious Bishop Dioscorus , to give in his answer to what is objected against him by us : to wit , by having the Monuments of the Acts , which he has made against us , read before an Holy Synod . From which [ Acts ] we are able to demonstrate , that he is estranged from the Orthodox Faith , hath confirmed an Heresie full of impiety , has unjustly deposed us , and in a most grievous and injurious manner oppressed us : You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God , to the end that it may hear the cause between us and the forementioned Dioscorus , and bring to the knowledge of Your Piety all that is transacted , * according to that which shall please Your Immortall height . And if we shall obtain this , we will pour forth incessant prayers for your eternall Empire , most divine Emperours ! After this , by the joynt desire of Dioscorus and Eusebius , the Acts of the second Ephesine Synod were publickly recited . The particular declaration whereof , ( it being † comprehended in many words , and contained ‖ within the Acts of the Chalcedon Councill ; ) least I should seem verbose to those who hasten towards [ a knowledge of ] the conclusion of Transactions , I have subjoyned to this Second Book of my History ; giving those persons who are desirous of an exact and particular knowledge of all matters , a liberty of reading these things , and of having an accurate account of all transactions imprinted on their mindes . [ In the interim ] I will cursorily mention the more principall and momentous matters : to wit , that Dioscorus was * convicted , because he had not admitted of the Letter of Leo Bishop of the Elder Rome ; and because he had effected the deposition of Flavianus Bishop of New Rome , within the space of one day ; and because he had gotten the Bishops who were convened , to subscribe [ their names ] in a paper not written on , as if therein had been contained Flavianus's deposition . Whereupon , those persons who were of the Senate , made this Decree . d We perceive , that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow , when e the Synod will be more compleat and full . But , in regard Flavianus of Pious Memory● and the most Religious Bishop Eusebius ( from a search made into the Acts and Decrees , and also from their testimony by word of mouth who presided in the Synod then convened ; who have confessed that they have erred , and deposed them without cause , when they had in no wise erred in the Faith : ) have , as 't is evidently known , been unjustly deposed : it appears to us ( agreeable to that which is acceptable to God , ) to be just , ( provided it shall please our most Divine and most Pious Lord , ) that Dioscorus the most Religious Bishop of Alexandria , Juvenalis the most Religious Bishop of Jerusalem , Thalassius the most Religious Bishop of Caesarea in Cappadocia , Eusebius the most Religious Bishop of f Ancyra , Eustathius the most Religious Bishop of Berytus , and Basilius the most Religious Bishop of Seleucia in lsau●● , which [ Prelates ] had power , and presided over the then Synod , should lye under the very same punishment , being by [ the sentence of ] the sacred Synod according to the Canons * removed from the Episcopall dignity : all things which have been consequently done being made known † to his most sacred Imperial Majesty . After this , Libells having been given in on the second day against Dioscorus , on account of [ various ] crimes , and concerning money [ forcibly by him taken , ] when Dioscorus , being twice and thrice called , appeared not , by reason of [ severall ] excuses which he alledged ; they who filled the place of Leo Bishop of the Elder Rome , ‖ made this declaration in these express words . g What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons , and the Ecclesiastick Constitution ; hath been made manifest , both by those things which have already been inquired into at the First Session , and also from what hath been done this day . For this person , ( to omit many other things , ) making use of his own authority , uncanonically admitted to communion Eutyches , ( a man that embraces the same Sentiments with himself , who had been canonically deposed by his own Bishop of Holy Memory , we mean our Father and Bishop Flavianus ; ) before * his sitting [ in the Synod ] at Ephesus together with the Bishops beloved by God. Now , the Apostolick See has granted a pardon to those [ Prelates , ] for what hath been involuntarily done there by them . Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo , and with all the Holy and Oecumenicall Synod . On which account , he hath received them to his own communion , as being asserters of the same faith with himself . But † this man till this very time hath not desisted from boasting of these things , on account whereof he ought rather to mourn , and lay himself prostrate on the earth . Besides , he permitted not the Letter of the Blessed Pope Leo , to be read , ( which had been written by him to Flavianus of Holy Memory ; ) and this [ he did , ] notwithstanding he was severall times entreated by those persons who had brought the Letter , to suffer it to be read ; and notwithstanding he had promised with an Oath that it should be read . The not reading of which Letter h has filled the most Holy Churches over the whole world with scandalls and detriment . Nevertheless , although such things as these have been audaciously attempted by him , yet it was our design , to have voutsafed him something of compassion i in relation to his former impious Fact , as also to the rest of the Bishops beloved by God , although they had not the same authority k of judging that he was invested with . But in regard he has out-done his former iniquity by his * latter facts , ( for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great ; and moreover , ( when Libells stuft with Crimes were presented to the Holy and Great Synod against him , ) having been canonically called once , twice , and thrice , by the Bishops beloved of God , he obeyed not , to wit , being prick't by his own conscience ; [ Lastly , ] he has illegally received [ to Communion ] those , who had justly been deposed by severall Synods : [ on these various accounts we say ] ) he himself hath pronounced sentence against himself , having many ways trampled under foot the Ecclesiastick Rules . Wherefore , the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome , by Us and the present Synod , together with the thrice Blessed and most eminent Apostle Peter , who is the † Rock and Basis of the Catholick Church , and the foundation of the Orthodox Faith , hath divested him of the Episcopall dignity , and * hath removed him from [ the performance of ] every Sacerdotall Office. Therefore , the Holy and Great Synod it self will l Decree those things concerning the forementioned Dioscorus , which shall seem agreeable to the Canons . These things having been confirmed by the Synod , and some other business done , those [ Prelates ] who had been deposed with Dioscorus ; by the entreaty of the Synod and the Emperours assent , obtained their Restoration . And some other things having been added to what was done before , they promulged a definition of the Faith , contained in these express words . m Our Lord and Saviour Jesus Christ , when he confirmed the knowledge of the Faith to his disciples , said ; * my peace I give unto you , my peace I leave with you : to the end that no person should differ from his neighbour in the † Dogmata of Piety , but that the Preaching of the Truth might be equally demonstrated to all . After these words , when they had recited the Nicene Creed , and also [ that * Creed ] of the hundred and fifty Holy Fathers , they have added these words . That wise and salutary Creed of the divine Grace , was indeed sufficient for the knowledge and confirmation of piety . For , it delivers a perfect and entire Doctrine , Concerning the Father , the Son , and the Holy Spirit ; and it expresses and confirms the Incarnation of our Lord to those who receive it with faith . But , in regard the n enemies of Truth attempt to reject and abrogate the Preaching [ thereof ] by their own Heresies ; and have * coyned vain and new Terms ; ( some daring to corrupt the Mystery of our Lords Dispensation which [ was made ] ▪ upon our account , and denying the Term Theotocos [ which is attributed ] to the Virgin : and others introducing a confusion and mixture , foolishly imagining the nature of the flesh and of the Deity to be one , and monstrously feigning the Divine Nature of the only begotten to be by confusion passible : ) therefore , this present , Holy , Great , and Oecumenicall Synod , being desirous to * preclude all their [ ways of ] fraud invented against the Truth , and to vindicate that † Doctrine which from the beginning [ has continued ] unshaken ; hath determined , that in the first place , the ‖ Faith of the three hundred and eighteen Holy Fathers ought to remain and be preserved unattempted and inviolate : and upon their account who * impugne the Holy Spirit , [ this Synod ] confirms that Doctrine concerning the substance of the Holy Spirit , which was afterwards delivered by the hundred and fifty Fathers convened in the Imperiall City [ Constantinople : ] which Doctrine they promulged to all persons , not as if they added any thing which had been wanting before , but that they might declare their own Sentiment concerning the Holy Spirit , against those who attempted to abrogate and abolish his dominion and power : but , upon their account who dare corrupt the mysterie of the Oeconomy , and o do rave [ so ] impudently [ as to assert ] him who was born of the Holy Virgin Mary to be a meer man ; [ this Synod ] has admitted and approved of the Synodicall Letters of the Blessed Cyrillus who was Pastour of the Church of the Alexandrians ; [ which Letters Cyrillus sent ] to Nestorius , and to the Eastern [ Bishops , ] and they are sufficient , both to confute Nestorius's madness , and also to explain the salutary Creed , in favour to such persons as out of a pious zeal are desirous of attaining a true notion thereof . To which Letters , in confirmation of such Sentiments as are right and true , [ this Synod ] has deservedly annext the Epistle of the most Blessed and most Holy Arch-Bishop Leo , President of the Great and Elder Rome , which he wrote to Arch-Bishop Flavianus of Holy Memory , in order to the subversion of Eutyches's madness ; p which Letter agrees with the Confession of Great Peter , and is a certain common pillar against those who embrace ill Sentiments . For , it makes a resistance against them , who attempt to divide the Mystery of the Oeconomy into two Sons ; and it likewise expells those from the convention of sacred persons , who audaciously assert the Deity of the Only Begotten to be passible : it * confutes them also who maintain a Mixture or Confusion in the two Natures of Christ : and it expells those who foolishly assert , that the form of a servant , which Christ took from us [ men , ] is of a Celestial , or of some other substance : Lastly , it Anathematizes such persons , as fabulously prate of two Natures of [ our ] Lord before the Union , but after the union feign [ them to have been ] one . Following therefore [ the steps of ] the Holy Fathers , q We confess our Lord Jesus Christ [ to be ] one and the same Son , and with one consent We do all teach and declare , that the same person is perfect in the Deity , and that the same person is perfect in the Humanity , truly God , and truly man , that the same person [ subsists ] of a rational soul and body , that he is Consubstantial to the Father as touching his Deity , and that he is of the same substance with us according to his Humanity , in all things like unto us , sin only excepted ; that , according to his Deity he was begotten of the Father before Ages ; but that , in the last days , the same person , on our account and for our salvation , according to his Humanity , was born of Mary the Virgin and Theotocos : that , one and the same Jesus Christ , the Son , the Lord , the Only Begotten , is inconfusedly , immutably , indivisibly , and inseparably * manifested in two Natures : that the difference of the Natures is in no wise extinguished by the Union : but rather , that the propriety of each Nature is preserved , and † meets in one person , and in one Hypostasis : not as if [ he ] were parted and divided into two persons : but [ he is ] one and the same Only Begotten Son , God the Word , the Lord Jesus Christ , according as the Prophets of old , and Christ himself hath taught us concerning himself , and [ according as ] the Creed of the Fathers hath delivered [ it ] to us . These things therefore having with all imaginable accuracy and concinnity been constituted by us , the Holy and Oecumenical Synod has determined , that it shall not be lawfull for any person , to produce , or write , or compose , or think , or teach others , another Faith. But , whoever shall dare , either to compose , or to produce , or to teach any other Faith , or to deliver another Creed , to those who have a mind to turn from Gentilism , or Judaism , or from any other Heresie whatever , to the knowledge of the Truth ; those persons , if they be Bishops , shall be * divested of the Episcopall Dignity ; if Clergymen , they shall be † degraded . But if they be Monks , or Laïcks , they shall be Anathematized . When therefore this determination had been read , the Emperour Marcianus also [ came to ] Chalcedon , and was present at the Synod ; and having made a speech [ to the Bishops , ] he returned . Juvenalis also and Maximus on certain conditions ‖ determined those [ differences ] which were between them about [ some ] Provinces ; and Theodoret and Ibas were * restored ; and some other matters were agitated , which , as I have said , [ the Reader ] will find recorded at the end of this Book . [ Lastly , ] it was decreed , that the Chair of † New Rome , ‖ in regard it was the next See to the Elder Rome , should have precedency before all other [ Sees . ] CHAP. V. Concerning the Sedition which hapned at Alexandria , on account of Proterius's Ordination ; likewise , [ concerning what hapned ] at Jerusalem . AFter these things , Dioscorus * was banished to Gangra [ a City ] in Paphlagonia ; and by the common Vote of the Synod , Proterius obtaines the Bishoprick of Alexandria . After he had taken possession of his own See , a great and most insufferable Tumult arose , the populace fluctuating [ and being divided ] into different opinions . For some demanded Dioscorus , as it usually happens in such cases ; Others adhered pertinaciously to Proterius . So that , thence arose many and those deplorable calamities . 'T is certain , Priscus the Rhetorician does relate [ in his History , ] that at that time he came a out of the Province of Thebaïs to Alexandria , and saw the people making an Attack against the Magistrates . And , that when the Souldiers would have put a stop to the Tumult , the people threw stones at them , and made them run ; that after this the Souldiers took refuge in that which heretofore had been b Serapis's Temple , where the people besieged them , and burnt them alive . That , the Emperour having notice hereof , sent two thousand new raised Souldiers thither : who having the opportunity of a fair wind , made so prosperous a Voyage , that they arrived at the great City Alexandria on the sixth day [ after they had been ship't . ] That after this , when the Souldiers most filthily abused the wives and daughters of the Alexandrians , facts far more horrid and nefarious than the former , were perpetrated . And at last , that the people meeting together in the Circus , entreated c Florus , who was then Commander of the Milice [ throughout Egypt , ] and also Praefect of Alexandria , that he would restore to them the d allowance of Bread-corn ( which he had taken from them , ) and the Baths and the Shows , and whatever else they were deprived of on account of the Sedition which had been raised amongst them . And that Florus , by e his perswasion , went into the Assembly of the people , and promised to perform all this , and so the Sedition was appeased and vanished by little and little . Nor , were affairs at the Solitude near Jerusalem , in a sedate posture . For some of the Monks , who had been present at the Synod , and had imbibed Sentiments contrary to those Constitutions there established , came into Palestine : and complaining that the Faith was betrayed , made it their business to inflame and disturb * all the Monks . And in regard Juvenalis had recovered his own See , and , being by the Seditious compelled to retract and Anathematize his own opinion , had made a journey to the Imperial City ; those who embraced Sentiments contrary to the Chalcedon Synod , ( as I have said above , ) met together , f and in the [ Church of the ] Holy Resurrection ordained Theodosius Bishop , the same person who had raised great disturbances in the Synod at Chalcedon , and who had given them the first account of that Synod . Concerning which Theodosius , the Monks in Palestine , when they afterwads wrote to g Alcison , gave this account : viz. that having h by his own Bishop been detected of [ the commission of ] impious Facts , he had been expelled out of his own Monastery ; that going afterwards to Alexandria , i he had made an attempt upon Dioscorus , and that , after he had been lacerated with many stripes as a Seditious person , he was set upon a Camell , in such manner as Malefactours [ are usually served , ] and carried all over the City . k To this person came [ the Inhabitants of ] many Cities in the Palestines , and procured Bishops to be ordained over themselves by him . Amongst which number was one Petrus , by birth an Hiberian , who was entrusted with the government of the Bishoprick of that Town called Majuma , which is hard by the City of the Gazites . When Marcianus had received information of these things , in the first place he commands Theodosius to be brought to Court to him . Then he sends Juvenalis , to rectifie what had been done ; whom he ordered to turn out all those who had been ordained by Theodosius . After the arrival of Juvenalis therefore , many wicked and horrid Facts were perpetrated ; as well the one Faction as the other proceeding to the commission of whatever their fury suggested to them . For the envious Devil , hated by God , had so mischievously contrived and misinterpreted the l change of one Letter , that notwithstanding the m pronouncing of the one of these [ Letters ] doth therewithall wholly infer the other , yet 't is thought by most persons , that there is a vast difference between them , that the meanings of both are diametrically opposite each to the other , and that they do mutually destroy one another . For , he that confesses Christ IN TWO Natures , does plainly affirm him [ to subsist ] OF TWO Natures ; because , whilest he confesses Christ both in the Deity and in the Humanity , he asserts him to consist n of the Deity and of the Humanity . Again , he that affirms [ Christ to subsist ] of two Natures , the same person by a necessary consequence does confess [ him ] in two Natures ; because , by his affirming Christ [ to subsist ] of the Deity and of the Humanity , he acknowledges him to consist in the Deity and in the Humanity : the flesh being neither converted into the Deity , nor the Deity * changed into the flesh , of which [ two Natures there is ] an ineffable Union . So that , by this expression OF TWO , may at the same time commodiously be understood this also IN TWO , and by this expression IN TWO [ may also be meant ] OF TWO , the one [ expression ] being † not different from the other . For as much as , ‖ according to a copious use of speaking , the Whole is known not only [ to consist ] of , but in its parts . Yet nevertheless , men think these [ expressions ] to be in such a manner separated and disjoyned the one from the other , ( [ which Sentiments they are induced to give entertainment too ] either from a certain usage * about their thinking concerning God , or else from their being prepossessed [ with a perswasion of mind ] to have it so ; ) that they contemn [ the undergoing of ] all sorts of death , rather than they will give their assent to the truth . And from hence arose those [ mischiefs ] which I have mentioned . In this posture were these matters . CHAP. VI. Concerning the Drought which hapned , and the Famine and the Pestilence : and how in some places the Earth in a wonderfull manner brought forth fruits of its own accord . ABout the same times , there hapned * a great Drought in both the Phrygia's , in both the Galatia's , in Cappadocia , and in Cilicia ; in so much that a scarcity of necessaries [ followed , ] and men made use of unwholesome and destructive food . Whence hapned a Pestilence also . For , because of their change of dyet , they fell sick , and their bodies swelling by reason of the excessive inflammation , they lost their eyes : they were troubled with a Cough at the same time also , and [ usually ] dyed on the third day . For the Pestilence , no cure could then be found out . But divine providence , the preserver of all things , bestowed on them that were left alive , a remedy against the Famine . For in that barren year , food was showered down out of the air , which they termed Manna , in the same manner as [ 't was heretofore showered down ] on the Israelites . But , on the year following , the good-natured [ Earth ] brought forth ripe fruits on its own accord . Moreover , [ this calamity ] destroyed the Country of the Palestinians , and innumerable other Provinces ; [ these * two ] mischiefs spreading themselves over the whole earth . CHAP. VII . Concerning the Murder of Valentinianus , and the taking of Rome ; and concerning those other Emperours who governed Rome [ after Valentinianus's death . ] WHilest these things * were transacted in the Eastern parts , Aëtius † is in a miserable manner murdered at the Elder Rome . Valentinianus also Emperour of the Western parts , and together with him Heraclius , [ is slain ] by some of Aëtius's Guards ; the Plot against them being framed by Maximus ( who afterwards possest himself of the Empire , ) because Valentinianus had abused Maximus's wife , having by force debauch't her . Further , this Maximus , by making use of all manner of violence , compelled Eudoxia ( who had been Valentinianus's wife , ) to be married to himself . She , deservedly accounting this fact to be contumelious , and the highest indignity , took a resolution to cast every Dye ( as the saying is , ) [ to the end she might be revenged ] both for what had been done in relation to [ the assassination of ] her husband , and also for the reproach which had been brought upon her own Liberty . For , a woman is fierce , and of an anger * implacable , if ( when she uses her utmost endeavour to preserve it inviolate , ) her chastity be forcibly taken from her , and especially by him who hath been her husband's Assassine . She sends therefore into † Africa , to Gizerichus , and having forthwith presented him with many Gifts , and by her Declaration put him into a good hope of what was behind , she prevails with him to make a sudden and unexpected Invasion upon the Roman Empire , promising she would betray all to him . Which having in this manner been performed , Rome is taken . But Gizerichus , in regard he was a Barbarian and of a disposition inconstant and mutable , kept not * his promise even with her : but having burnt the City , and made plunder of all [ its riches , ] he took Eudoxia together with her two daughters , marched back , went away , and returned into Africa . The elder of Eudoxia's daughters , by name Eudocia , he married to his own son † Hunericus . But the younger , ( her name was Placidia , ) together with her mother Eudoxia , he sent some time after to * Byzantium , attended with an Imperial Train and a Guard , to the end he might pacifie Marcianus . For he had highly incensed him , both because Rome had been burnt , and also in regard the Imperial Princesses had been so contumeliously used . Moreover , Placidia is match't by Marcianus's order , Olybrius having married her ; who was look't upon to be the eminentest personage amongst the [ Roman ] Senatours , and after the taking of Rome had betaken himself to Constantinople . Further , after Maximus , a Avitus reigned over the Romans eight months . He having ended his life by the b Pestilence , c Majorianus held the Empire two years . After Majorianus had been traecherously slain by Ricimeres , Master of the Milice , Severus possest the Empire three years . CHAP. VIII . Concerning the doath of Marcianus , and the Empire of Leo. And how , the Hereticks of Alexandria slew Proterius , and gave that Arch-Bishoprick to Timotheus Aelurus . MOreover , a during Severus's Governing the Romans , Marcianus changed his Kingdom , and departed to a better Inheritance , when he had Governed the Empire b seven years only , having left amongst all men a c truely royall Monument . The Alexandrians , informed of his death , with much more animosity and a greater heat of mind , renewed their rage against Proterius . For , the multitude is a thing with the greatest ease imaginable blown up into a rage , and which snatches hold of the most triviall occasions as fuell for Tumults . But above all others , the [ populace ] of Alexandria [ are of this humour , which City ] abounds with a numerous multitude made up mostly of an obscure and d promiscuous company of Foreigners , which by an unexpected and unaccountable boldness and precipitancy , e breaks out into violence and rage . 'T is therefore for certain reported , that any one there who [ makes complaint ] f of the breaking any thing of small value [ which he carries , ] may incite the City to a popular Tumult , and may lead and carry [ the multitude ] whither , and against whom he pleases . For the most part also they are delighted with jests and sports , as g Herodotus relates concerning Amasis . And this is the humour of the Alexandrians . Nevertheless , as to other things , they are not such a fort of persons , as that any one may despise them . The Alexandrians therefore observing the time , when Dionysius Commander of the Milice made his Residence in the Upper Egypt , make choice of one Timotheus , surnamed Aelurus , to ascend the Archi-Episcopal-Chair ; a person who heretofore had followed a Monastick Life , but afterwards was enrolled amongst the number of the Presbyters of the Alexandrian Church . When they had led this person to the Great Church , called h Caesar's , they ordain him their Bishop , whilest Proterius was as yet living , and personally officiating in his Episcopal Function . Eusebius Bishop of Pelusium , and Peter of Iberia [ Bishop ] of the little Town Majuma , were present at the Ordination ; as he who wrote Peter's Life , has told us , in his account of these transactions . Which writer affirms that Proterius was not murdered by the people , but by one of the Souldiers . Further , after Dionysius had made his return to the City [ Alexandria ] with the greatest celerity imaginable , ( to which he had been urged by the nefarious facts there perpetrated , ) and was using his endeavours to extinguish the kindled fire of the Sedition ; some of the Alexandrians , incited thereto by Timotheus , ( as the Contents of the Letter written to Leo [ the Emperour ] do declare , ) murder Proterius by running their swords through his bowells , when he attempted to get away , and had fled as far as the most Holy Baptistery . And after they had tied a rope about him , [ they hung him up ] at that place termed The Tetrapylum , and shewed him to all persons , jeering and crying out aloud , that that was Proterius who had been killed . After this , they drag'd the body all over the City , and then burnt it . Nor did they abhor tasting of his very bowells , according to the usage of Savage-beasts ; as the Supplicatory Libell ( wherein all these passages are contained , ) sent by all the Bishops of Egypt , and by the whole Clergy of Alexandria , to Leo , who after Marcianus's death , as hath been said , was invested with the Empire of the Romans , [ doth evidence ; ] the Contents whereof are conceived in these express words . To the Pious , Christ-Lover , and by-God-designed Leo , Victor , Triumphator , and Augustus ; The humble Address presented by all the Bishops of Your Aegyptick Dioecesis , and by the Ecclesiasticks in Your Greatest and Most Holy Church of the Alexandrians . Whereas by Celestiall Grace You have been bestowed as a most Eximious Gift upon the World , 't is no wonder if You cease not ( Most Sacred Emperour ! ) daily , after God , from making Provision for the Publick . And after some other words . And whilest there was an uninterrupted peace amongst the Orthodox Laïty , both with us , and also at the City Alexandria , [ disturbances were raised ] again by Timotheus , who made a separation of himself from the Catholick Church and Faith , and cut himself off [ therefrom , ] soon after the holy Synod at Chalcedon , ( at which time he was but a Presbyter , ) together with four or five persons only , heretofore Bishops , and some few Monks , who together with him , were distempered with the Hereticall errour of Apollinaris and * that person . On which account having then been canonically deposed by Proterius of divine memory , and by a Synod of [ the Bishops of ] all Egypt , they deservedly experienced the Imperial displeasure † by Exile . And after some words interposed . And ‖ having taken his advantage of that opportunity , when the Emperour Marcianus of Sacred * Memory made his departure hence to God ; with impious Expressions ( as if he had been subject to no Laws , ) he in a most shameless manner raged against [ and reproach't ] the said Emperour : and impudently Anathematizing the Holy and Oecumenicall Synod at Chalcedon , he draws after him a multitude of ‖ Mercenary and disorderly fellows , with whom he has made war , contrary to the Divine Canons , and to the Ecclesiastick Constitution , [ in opposition ] to the Republick , and to the Laws ; and † has violently thrust himself into the Holy Church of God , which at that time had its Pastour and Teacher , Our most Holy Father and Arch-Bishop Proterius , who then Celebrated the usuall Religious and solemn Assemblies , and poured forth his prayers to Christ the Saviour of us all , for Your Religious Empire , and for Your Christ-loving Palace . And , after the interposition of a few words . Then , after the space of one day , when ( as 't was customary ) the most pious Proterius continued in the Bishops Pallace , Timotheus taking with him two Bishops who had been legally deposed , and [ some ] Ecclesiasticks , who , as we have said , had in like manner been condemned to dwell in Exile ; ( i as if he could have received Ordination from two [ Bishops ; ] not so much as one of the Orthodox Bishops throughout the Egyptick-Dioecesis being there , who are always wont to be present at such Ordinations of the Bishop of the Alexandrians : ) takes possession , as he supposed , of the Archiepiscopal Chair ; audaciously attempting manifestly to commit adultery upon that Church , which had its own Bridegroome , who performed the divine [ offices ] therein , and canonically administred his own See. And after some other words . That Blessed person [ Proterius ] could do nothing else , than ( as 't is written , ) * Give place unto wrath , and make his escape to the adorable Baptistery , that he might avoid their incursion , who ran in upon him to murder him : in which † place most especially , a dread and terrour is usually infused into the minds even of Barbarians , and all other Savage and cruell persons , who are ignorant of the adorableness of that place , and of the Grace flowing therefrom . Nevertheless , these [ Ruffians , ] who used their utmost endeavour to bring that designe to effect , which from the beginning [ they had laid with ] Timotheus ; [ these Butchers ] who would not suffer Proterius to be preserved even within those immaculate * Rails ; who revered neither the † sanctity of the place , nor the time it self ; ( for k it was the Festival - day of the Salutary Easter ; ) who dreaded not [ the dignity of ] the Sacerdotall Function , to which it appertains to mediate between God and men ; kill that guiltless person , and together with him commit a barbarous murder upon six others . And , after they had carried about his Body which was wounds all over , and likewise barbarously drag'd it almost throughout every place of the City , and [ further ] in a most lamentable manner insulted over it ; without any thing of compassion they Scourged the Corps , insensible of its stripes , l cutting it limb from limb . Nor did they abstain , according to the usage of Savage beasts , from tasting of his Entrails , whom a little before they were supposed to have as an Intercessour between God and men . [ In fine , ] having cast the remains of his Body into a fire , they threw the ashes thereof into the winds ; [ by the commission of these Barbarities ] far exceeding the utmost Savageness of wild-beasts : the Occasioner and crafty Contriver of all which Nefarious facts , was Timotheus . Moreover , Zacharias giving a Narrative of these matters [ in his History , ] is of opinion , that most of these things were done [ in such a manner as I have related them ; ] but says they were occasioned by Proterius's fault , who had raised most grievous Seditions at Alexandria : [ he affirms likewise , ] that these Facts were audaciously perpetrated ( not by the people , but ) by some of the Souldiers ; which affirmation he grounds on the Letter written by Timotheus to [ the Emperour ] Leo. Further , in order to the punishing these enormities , Stilas is sent by the Emperour Leo. CHAP. IX . Concerning the Emperour Leo's Circular Letters . ALso , Leo wrote Circular Letters to the Bishops throughout the whole Roman Empire , and to those persons eminent for their leading a Monastick life ; asking their opinion , both concerning the Synod at Chalcedon , and also about Timotheus surnamed Aelurus's Ordination : he sent to them likewise Copies of the Supplicatory-Libells presented to him , as well by Proterius's Party , as by that of Timotheus Aelurus . The Contents of the Circular Letters [ of Leo ] are these . A Copy of the most Pious Emperour Leo's Sacred Letter , sent to Anatolius Bishop of Constantinople , and to the Metropolitanes , and other Bishops over the whole world . Emperour Caesar , Leo , Pius , Victor , Triumphator , Maximus , always Augustus ; to Anatolius the Bishop . It was the desire and Prayer of Our Piety , that the most Holy Orthodox Churches , and also [ all ] the Cities * of the Roman Empire , should enjoy the greatest Peace imaginable , nor that any thing should happen , which might disturb their Constitution and Tranquillity . But , what [ disturbances ] have lately hapned at Alexandria , are ( we are fully perswaded , ) already made known to Your Sanctity . Nevertheless , that you may have a more perfect account concerning all things , what the Causes were of so great a Tumult and Confusion ; We have transmitted to Your Piety the Copies of the Supplicatory-Libells , which the most Pious Bishops and Ecclesiasticks , coming from the foresaid City [ Alexandria ] and from the Aegyptick Dioecesis , to the Imperial City Constantinople , have brought to Our Piety against Timotheus : and moreover , the Copies of the Supplicatory-Libells , which [ some persons , ] coming from Alexandria to Our Divine Court on Timotheus's account , have presented to Our Serenity : so that , Your Sanctity may apparently know what hath been done by the foresaid Timotheus , whom the populacy of Alexandria , the a Honorati , the Decuriones , and the Navicularii , desire to have for their Bishop ; [ and that you may have an account ] concerning other matters b contained in The Text of the Supplicatory-Libells ; and moreover , concerning the Chalcedon Synod , to which [ the forementioned persons ] do in no wise agree , as their Supplicatory-Libells , here underplaced , do demonstrate . Let therefore Your Piety cause all the Orthodox and Holy Bishops , who at present are resident in this Imperial City , as likewise the most Pious Ecclesiasticks , forthwith to come together unto You. And having with great care * treated of , and enquired into all things ; ( for as much as the City Alexandria hath already been disturbed , the State and repose whereof is our greatest care ; ) acquaint us with Your Sentiment concerning the foresaid Timotheus , and concerning the Chalcedon Synod , without any humane fear , and without affection or hatred , placing before your eyes the only fear of the Omnipotent God , in regard you well know , that you shall give an account concerning this affair to the incorrupt Deity . That so , We having been perfectly informed of all things by Your Letters , may be enabled to * promulge an accommodate Edict . This was the Letter sent to Anatolius . [ The Emperour ] wrote Letters like this , to other Bishops also , and to those eminent persons , who ( as I have said , at that time * lead a life void of the furniture [ of living ] and remote from matter . Of which number was Symeones , the first Inventer of the Station † in a pillar , whom we have mentioned in the First [ Book of our ] History : amongst whom also were Baradatus and c Jacobus the Syrians . CHAP. X. Concerning those things which the Bishops and Symeones the Stylite wrote in answer [ to the Emperour Leo's Circular Letters . ] IN the first place therefore , Leo Bishop of the Elder Rome wrote in defence of the Chalcedon Synod , and disallowed of Timotheus's Ordination , a as having been illegally performed . Which Letter of Leo's , the Emperour Leo sent to Timotheus Prelate of the Alexandrian Church , by b Diomedes the c Silentiarius , who was imployed in carrying the Imperiall Mandates . To whom Timotheus returned answer , wherein he blamed the Chalcedon Synod , and [ found fault with ] Leo's Letter . The Copies of these Epistles are extant d in that Collection of Letters termed the Encyclicae . But I have designedly omitted the inserting them , because I * would not have this present Work swell to a Greatness of bulk . The Bishops of other Cities likewise stedfastly adhered to the Sanctions [ of the Synod ] at Chalcedon , and † unanimously condemned Timotheus's Ordination . Excepting only e Amphilochius [ Bishop ] of Side ; who wrote a Letter to the Emperour , wherein he cryed out indeed against Timotheus's Ordination ; but admitted not of the Synod at Chalcedon . Zacharias the Rhetorician has written concerning these very affairs , and has inserted this very Letter of Amphilochius's into his History . Moreover , Symeones of Holy Memory , wrote two Letters concerning these matters , one to the Emperour Leo , another to Basilius Bishop of Antioch . Of which two Letters , I will insert into this my History that which he wrote to Basilius , in regard 't is very short ; the Contents whereof are these . To my most Pious and most Holy Lord , the Religious Basilius Arch-Bishop ; the Sinner and mean Symeones [ wisheth ] health in the Lord. It is now , My Lord , opportune to say , Blessed be God , who hath not turned away our Prayer , nor [ removed ] his mercy from us sinners . For , on receipt of the Letters of Your Dignity , I admired the Zeal and Piety of our Emperour most dear to God , which he hath shown , and [ now ] does demonstrate towards the Holy Fathers , and their most firm Faith. Nor is this Gift from us , according as the Holy Apostle saith ; but from God , who through our Prayers hath given * Him this propensity and singular earnestness of mind . And , after some few words . Wherefore , I my self , a mean person and of slender account , † the untimely birth of the Monks , have made known my Sentiment to his Imperial Majesty concerning the Faith of the six hundred and thirty Holy Fathers convened at Chalcedon ; who do persist in , and am grounded upon that Faith which has been revealed by the Holy Spirit . For , if our Saviour is present amongst two or three who are gathered together in his Name , * how could it possibly be amongst so many , so great , and such Holy Fathers , that the Holy Spirit should not have been with them from the beginning ? And , after the interposition of some words . Wherefore be strong , and behave your self valiantly in the defence of true plety ; in such manner as Jesus the Son of Nave , the Servant of the Lord , [ behaved himself ] in defence of the Israelitish people . Give , I beseech you , my Salutes to all the Pious Clergy under Your Sanctity , and to the blessed and most faithfull † Laïty . CHAP. XI . Concerning the Banishment of Timotheus Aelurus , and the Ordination of Timotheus Salophaciolus ; and concerning Gennadius and Acacius [ Bishops ] of Constantinople . AFter these things , Timotheus is condemned to be banished , he also [ as well as * Dioscorus ] being ordered to dwell at Gangra . The Alexandrians therefore † elect another Timotheus to succeed Proterius in that Bishoprick : this [ Timotheus ] some persons termed a Basilicus , others [ called him ] Salophaciolus . Anatolius dying [ in this interim , ] Gennadius succeeds in the Chair of the Imperial [ City Constantinople . ] And after him Acacius , who had presided over The Orphans Hospital at the Imperial City . CHAP. XII . Concerning the Earthquake which hapned at Antioch , Three hundred fourty and seven years after that [ which had hapned ] in the times of Trajane . [ FUrther , ] on the second year of Leo's Empire , there hapned a great and vehement motion and shaking of the earth at Antioch ; some [ Facts ] perpetrated with the utmost rage and fury imaginable , and which far exceeded the most superlative Ferity of Beasts , having before-hand been committed by the populacy of that City ; which [ facts ] were the prelude as 't were to such mischiefs as these . Now , this most calamitous accident hapned on the five hundredth and sixth year a of Antioch's being entitled to all the priviledges and immunities of a free City , about the fourth hour of the night that * preceded the fourteenth day of the month Gorpiaeus , ( which month the Romans term September , ) the Lords day approaching , b on the eleventh ‖ partition of the Cycle ; this is related to have been the sixth [ Earthquake which shaked Anioch , ] three hundred c fourty and seven years having passed , from the time that that [ Earthquake ] had hapned [ which came to pass ] in Trajan's Empire . For that [ Earthquake in Trajan's time ] hapned on the hundredth d fifty ninth year of Antioch's being entitled to the priviledges and Immunities of a free City . But this [ Earthquake ] in the times of Leo [ hapned ] on the five hundredth and sixth year , as 't is declared by the most accurate and diligent Writers . Further , this Earthquake ruined almost all the houses of the New City , the Inhabitants whereof were very numerous , nor was there any part of it empty , or wholly neglected ; but 't was extraordinary beautified and adorned by the [ preceding ] Emperours magnificence , who strove to out-doe one another [ in that thing . ] Likewise , the first and second fabrick of the Pallace fell down ; but the other buildings continued standing , together with the adjoyning Bath ; which having been useless before , at such time as this calamitous accident hapned , was of necessity [ made use of ] for the bathing of * the Citizens , the other Baths having been ruined . Moreover , the Porticus's before the Pallace fell down , and the Tetrapylum [ which stood ] behind them . Besides , the Towers of the Hippodrome which [ were ] near the Gates , and e some of the Porticus's which led to these [ Towers fell . ] In the old City the Porticus's and houses were wholly untouch't by the Ruine : but some small part of Trajan's , Severus's , and Adrianus's Baths , was shaken , and overturned . This Earthquake also ruined some [ parts ] of the Geitonia of [ that Region ] termed the f Ostracine , together with the Porticus's , as likewise that termed the g Nymphaeum . Every of which particulars Johannes the Rhetorician has related with a singular accuracy . This Writer therefore affirms , that a thousand Talents of Gold were by the Emperour remitted to the City out of the Tributary Function ; and that , to the Citizens [ were abated ] the h yearly Tolls paid to the publick Treasury for those houses which had been destroyed by that calamity : and moreover , that the i same [ Emperour ] took care of the publick [ works and ] buildings . CHAP. XIII . Concerning the Fire which [ hapned ] at Constantinople . a THere hapned together with these [ mischiefs ] a like , or rather a far more grievous [ calamity ] at Constantinople ; this mischievous accident began in that part of the City that lay towards the Sea , which they term the b Ox-Street . 'T is reported , that about such time as Candles are usually lighted , a certain mischievous and execrable Devill having clo●hed himself in the shape of a woman , or rather in reality a poor woman instigated by the Devill , ( for 't is reported both ways ; ) carried a Candle into the Market , being about to buy some * Salt-fish ; and that the woman set down the Candle there , and went away . And , that the fire having taken hold of some Flax , raised a vast flame , and in a moment burnt † the Market-house . After which , that it easily consumed the adjoyning buildings , the fire preying all about , not only upon such [ houses ] as might with ease be fired , but upon Stone-buildings also ; and that it continued till the fourth day ; and that , having exceeded all possibility of being extinguished , all the middle of the City , from the Northern to the Southern Quarter , five furlongs in length , and fourteen in breadth , was in such a manner consumed ; that nothing , either of the publick or private buildings , was left [ standing ] within this compass , not the Pillars , nor Arches of Stone : but , that all the most hardned matter was burnt , as if it [ had been straw , o● ] any such combustible stuff . Further , this calamitous mischief raged in the Northern part , * wherein is the Haven of the City , from that termed the † Bosporos , unto the Old Temple of Apollo . In the Southern part , from Julianus's Haven to those houses which stand not far off from that Oratory termed the Church of c Concordia . And in the middle part of the City , from that termed Constantine's Forum , to that called Taurus's Forum , [ it left ] a miserable and most deformed spectacle to [ the view of ] all men . For , whatever Edifices ] had stood stately to behold in the City , or had been brought to a Magnificence and incomparableness of Beauty , or * accommodated to publick or private uses , were every one on a sudden transformed into mountains and hills , inaccessible and impassible , made up with all manner of Rubbish , which deformed the Pristine Beauty and sight [ of the City . ] In so much that even the possessours themselves of the places could not discern , what any one of those former [ Edifices ] had been , and in what place [ it had stood . ] CHAP. XIV . Concerning the universall Calamities . a ABout the same times , when the b Scythian War was raised against the Eastern-Romans , the Country of Thracia , and the Helespont were shaken with an Earthquake ; as was Ionia , and likewise those Islands called the Cycladès : in so much that in the Islands Cnidus and Coos very many [ buildings ] were overturned . Further , Priscus relates , that at Constantinople and in the Country of the Bithynians , there hapned most violent storms of rain , the waters descending from heaven in the manner of Rivers , for the space of three or four days . And , that mountains were levelled into Plains , and Villages , overwhelmed with waters , perished . Moreover , that Islands arose in the Lake Boäne , ( which is not far distant from Nicomedia , ) from the vast quantity of dirt and filth conveyed into it . But these things came to pass sometime afterwards . CHAP. XV. Concerning the Marriage of Zeno and Ariadne . [ MOreover , ] Leo takes Zeno to be his Son in Law , by [ giving him ] his daughter Ariadne in Marriage . This person having from his Cradle been called a Aricmesius , after his Marriage assumed the name of Zeno from a certain b person so named , who had arrived at great glory amongst the Isauri . But , by what means this Zeno arrived at this heighth of Honour , and on what account he was by Leo preferred before all persons , Eustathius the Syrian has declared . CHAP. XVI . Concerning Anthemius Emperour of Rome , and those Emperours who succeeded him . BY reason of an Embassie of the Western Romans [ to Leo , ] Anthemius [ by him ] is sent [ and created ] Emperour of Rome , to whom Marcianus the preceding Emperour had married his own daughter . [ Not long after , ] Basiliscus brother of Verina the wife of Leo [ Augustus , ] is sent Master of the Milice against a Gizerichus , with a choice Army of Souldiers . All which have with great accuracy been recorded by b Priscus the Rhetorician : as likewise in what manner the same [ Emperour ] Leo killed Aspar ( who had invested him with the Empire , whom he circumvented by Treachery , rendring him this reward , as 't were , of his own promotion ; ) and his Sons Ardaburius and Patricius , whom some time before he had created Caesar , that he might possess himself of Aspar's c favour and benevolence . But , after the murder of Anthemius , who had Reigned five years at Rome , Olybrius is proclaimed Emperour by Recimeres ; and after him Glycerius is made Emperour . Whom d Nepos having expelled , during the space of five years holds the Empire , and ordains Glycerius e Bishop of the Romans at Salonae a City of Dalmatia . Afterwards Nepos is driven from the Empire by Orestes , and after him his Son Romulus , surnamed Augustulus , is made the last Emperour of Rome , f one thousand three hundred and three years after the Reign of Romulus . After this [ Augustulus , ] Odöacer , rejecting the name of Emperour , and styling himself King , g administred the affairs of the Romans . CHAP. XVII . Concerning the Death of Leo , and the Empire of Leo Junior , and also concerning Zeno his Father . AT the same time the Emperour Leo ended his Reign at Byzantium , after he had Governed the Empire seventeen years , having declared Leo ( the son of his own daughter Ariadne and Zeno ) a very young child , Emperour ▪ After * his death , his Father Zeno † assumes the Purple , Verina the wife of Leo giving him her assistance , as being her son in Law. The child [ Leo Junior ] dying not long after , Zeno continued sole possessour of the Empire . But , what was transacted by him or against him , and whatever else hapned [ in his times ▪ ] the following Book , by God's assistance , shall declare . a The End of the Second Book , The matters agitated at the Synod convened at Chalcedon , being reduced into an Epitome , are these . CHAP. XVIII . An Epitome of the Acts at the Synod of Chalcedon , set at the end of the Second Book . PAschasinus and Lucentius , Bishops , and Boniphatius , a Presbyter , filled the place of Leo Pontif of the Elder Rome . Anatolius being Prelate of Constantinople , and Dioscorus Bishop of the Alexandrians ; Maximus also of Antioch , and Juvenalis of Jerusalem , and those Bishops about them [ were there . ] Together with whom were present those personages who held the principall places in the eximious Senate [ of Constantinople . ] To whom they who filled the place of Leo said , that Dioscorus ought not to sit together with them in the Councill . For this [ they said ] was given them in charge by Leo. And , unless it were done , that they would go [ forthwith ] out of the Church . And when [ those ] of the Senate asked , what were the matters objected against Dioscorus ; they made answer , that Dioscorus ought to give an account of his own judgment , who , contrary to what was fitting and just , had accepted the person of the Judge , a without the permission of him who governeth the Bishoprick of Rome . After which words , when Dioscorus , by the Senate's decree , was standing in a place in the midst ; Eusebius Bishop of Dorylaeum made a request , that the Supplicatory Libell , which had by him been presented to the Emperour might be recited ; which request he made in these express words : I have been injured by Dioscorus ; the Faith hath been injured : Flavianus ▪ the Bishop has been murdered ; and together with me unjustly deposed by him . Do you give order , that my Supplicatory Libell may be read . Which thing therefore having been debated , the Libell was permitted to be read , the Contents whereof were these . From Eusebius the meanest Bishop of Dorylaeum , who speakes in defence of himself , of the Orthodox Faith , and of Flavianus of Blessed memory who was Bishop of Constantinople . [ It is ] the designe of your power , to make provision for all your Subjects , and to stretch forth an hand to all those who are injured : especially to them who are recounted amongst the Ecclesiasticks . And hereby you worship the Deity , by whom a power hath been given you to Rule and Govern * the world . In regard therefore the Faith of Christ and we have suffered many and grievous things , contrary to all reason and equity , from Dioscorus the most reverend Bishop of the great City Alexandria ; we address to Your piety , entreating we may have Right done Us. Now , the business is this . At the Synod lately held in the Metropolis of the Ephesians , ( would to God that Synod had never been held , that it might not have filled the world with mischiefs and disturbance● ) that † Good man Dioscorus , disregarding the consideration of what is just , and [ not respecting ] the fear of God , ( for he was of the same opinion , and entertained the same Sentiments with the vain-minded and Hereticall Eutyches ; but concealed it from many persons , as 't was afterwards plainly evidenced by his own declaration : ) † took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself , and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory ; [ whereby ] he assembled a multitude of disorderly and tumultuous persons : and having possest himself of power by money , as much as in him lay he hath weakened the pious Religion of the Orthodox , and has confirmed the ill opinion of the Monk Eutyches , which long since , even from the beginning , hath been condemned by the Holy Fathers . Whereas therefore , the matters are not small and triviall , which he has audaciously attempted , both against the Faith of Christ , and against Us , We fall at the feet of Your [ Imperial ] Majesty , and humbly beseech You , to order the said most Religious Bishop Dioscorus , to give in his answer to what is objected against him by us : to wit , by having the Monuments of the Acts , which he has made against us , read before the Holy Synod . From which [ Acts ] we are able to demonstrate , that even he himself is estranged from the Orthodox Faith , hath confirmed an Heresie full of impiety , has unjustly deposed us , and in a most grievous and injurious manner oppressed us : You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God , b to the end that it may hear both us and the forementioned Dioscorus , and bring to the knowledge of Your Piety all that is transacted , according to that which shall please Your Immortall height . And if we shall obtain this , we will pour forth incessant prayers for your eternall Empire , most divine Emperours ! By the joynt request therefore of Dioscorus and Eusebius , the Acts of the Second Ephesine Synod were publickly recited : by which 't was manifestly demonstrated , that Leo's Letter had not been read , and that , notwithstanding there had been an Interlocution once and twice concerning that matter . Wherefore , when Dioscorus was asked to declare the Cause hereof , his answer was , that he himself by an Interlocution [ had given order ] once and twice that that should be done ; and he requested , that Juvenalis Bishop of Jerusalem , and Thalassius [ Bishop ] of the First Caesarea in Cappadocia , might give a more manifest declaration of this matter . For [ he said ] that they had received an Authority [ of presiding in the Synod ] together with him . Juvenalis did indeed affirm , that when the [ Emperours ] Divine Letter * had been read in the first place , he made an Interlocution , [ ordering ] that c that [ Letter ] should be recited ; but , that afterwards no mention was made of that * Epistle . But Thalassius said , that he hindred not the reading of that Letter ; and that he had not so much † Authority , as that he alone could Decree , that it should ‖ be read . When therefore a further progress was made in the reading of the Acts , and some of the Bishops found fault with some words as being false and forged ; Stephanus Bishop of the Ephesians was asked , what Notaries of his at that time had taken [ those words ] in writing ; his answer was , that Julianus ( afterwards made Bishop of Lebedus , ) and Crispinus were his Notaries : but , that Dioscorus's Notaries would not permit * that to be done , but took hold of their fingers whilst they were writing ; in so much that they were in danger of undergoing most foul abuses . Further , the same Stephanus † deposed , that [ himself and the other Bishops ] had subscribed to Flavianus's deposition in one and the same day . Hereto added Acacius Bishop of Ariarathia , that all [ of them ] had subscribed in a paper not written on , [ and that they were compelled to it ] by force and necessity , having been surrounded with innumerable mischiefs , in regard Souldiers [ Armed ] with murdering ‖ weapons had encompassed them . Further , when another sentence was read , Theodorus Bishop of Claudiopolis said , that no body uttered those words . Moreover , upon a procedure in reading [ the Acts , in this manner , ] when [ they came ] to a certain d place wherein Eutyches had said , [ that he Anathematized ] those who should affirm that the Flesh of God and our Lord and Saviour Jesus Christ had descended from Heaven : the Acts declared , that against these words Eusebius had said , that those were indeed condemned by Eutyches who should say that Christ's flesh had descended from Heaven , but that it was not added by him , whence the flesh was . The same Acts added also , that Diogenes Bishop of Cyzicum subjoyned [ these words : ] c declare therefore , from whence ? and , that notwithstanding they were not permitted to make any further inquiry into these things . Further , the same Acts do manifest , that Basilius Bishop of Seleucia in Isauria , spake [ these words : ] I adore our one Lord Jesus Christ , * the Son of God , the only God the Word , who after the Incarnation and Union , is known in two natures . And , that against these words the Egyptians cryed out : Let no man divide Him who is not to be parted , he ought not to call one Son two . But , that the Easterns exclaimed , Anathema to him who parts , Anathema to him who divides . 'T is contained in the same Acts , that Eutyches was asked , whether he would affirm two Natures in Christ. And , that he answered , that he asserted Christ [ to consist ] of two Natures before the Union : but after the Union , [ he acknowledged but ] one [ Nature in him . ] And , that Basilius said [ these words ; ] unless you affirm two undivided and inconfused Natures after the Union , you assert a confusion and a commixture . But if you add Incarnate and Inhumanate , and do understand Incarnation and Inhumanation in such manner as Cyrillus doth , you affirm the same that we do . For , the divinity which [ is ] from [ his ] Father , is one thing ; the humanity which is from [ his ] Mother , is another . When f they were interrogated , upon what account they had subscribed to Flavianus's deposition ; the Acts declare that the Easterns cryed out , we have all sinned , we do all crave pardon . Again further , the same Acts being read on , do manifest , that the Bishops were questioned , for what reason they would not permit Eusebius to come in , when he desired it . To which Dioscorus made answer , that Elpidius brought the Commonitory ; and , that he affirmed , that the Emperour Theodosius had given order , that Eusebius should not be suffered to come in . The Acts do manifest , that Juvenalis also said the same words . But Thalassius said , that he himself g had not authority . Which answers were disallowed of by the Judges . For [ they said , ] that this Apology was invalid [ where a matter ] of Faith is the subject of the Conference . After these things , the same Acts do declare , that Dioscorus h made a complaint in these words : what Canons are now observed , whenas Theodoret is [ suffered to ] come in ; And , that the Senatours made answer , that Theodoret was come in as an Accuser . And when Dioscorus subjoyned , that Theodoret sate amongst the Bishops ; the Senatours said again , that Eusebius and Theodoret should take the place of the Accusers , in like manner as Dioscorus had the place of the Accused allotted to him . When therefore all [ the Acts ] of the second Ephesine Synod had been read , and the sentence [ of deposition pronounc't ] against Flavianus and Eusebius , had been likewise recited , as far as that * place , where i Hilarius the Deacon had said , 'T is contradicted : the Bishops of the East and those with them exclaimed , Anathema to Dioscorus : in this very hour k Christ hath deposed Dioscorus : Flavianus hath been deposed by Dioscorus : Holy Lord , do Thou revenge him , Orthodox Emperour , do you revenge Him ! Many years to Leo : many years to the l Patriarch . Then , when the following words were read , which manifested , that all the then convened Bishops had agreed to the deposition of Flavianus and Eusebius ; the most Glorious Judges made an Interlocution in these express words . We perceive , that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow , when the Synod will be more compleat and full . But , in regard Flavianus of Pious Memory , and Eusebius the most Religious Bishop of Dorylaeum ( from a search made into the Acts and Decrees , and also from their testimony by word of mouth who presided in the Synod then convened ; who have confessed that they have erred , and have deposed them without cause , when they had in no wise erred in relation to the Faith : ) have , as 't is evidently known , been unjustly deposed : it appears to us ( agreeable to that which is acceptable unto God , ) to be just , ( provided it shall please our most Divine and most Pious Lord , ) that Dioscorus the most Religious Bishop of Alexandria , Juvenalis the most Religious Bishop of Jerusalem , Thalassius the most Religious Bishop of Caesarea , Eusebius the most Religious Bishop of m Ancyra , Eustathius the most Religious Bishop of Berytus , and Basilius the most Religious Bishop of Seleucia in Isauria , which [ Prelates ] had power , and presided over the then Synod , should n lye under the very same punishment , being by [ the sentence of ] this sacred Synod according to the Canons estranged from the Episcopall dignity : all things which have been consequently done being made known to his most sacred Imperial Majesty . After these words , the Easterns cryed out this [ is ] a just judgment : but the Bishops of Illyricum exclaimed , we have all sinned , let us all be vouchsafed pardon . And again ; when the Easterns acclaimed , this is a just sentence : Christ hath deposed a Murderer , Christ hath revenged the Martyrs : the Senators made an Interlocution , that every one of the Bishops convened , should by himself * declare his own Faith ; knowing for certain , that the most Divine Emperour did believe , according to that Exposition of the Faith of the three hundred and eighteen [ Fathers , assembled ] at Nice , and of the hundred and fifty Fathers [ convened ] o at Constantinople ; also according to the Epistles of the Holy Fathers , Gregorius , Basilius , Hilarius Athanasius , Ambrosius ; and according to Cyrill's two Letters , which were recited at the First Synod at Ephesus : for , that the most Pious Leo Bishop of the Elder Rome , had deposed Eutyches according to the same Faith. The First Session therefore having after this manner been ended , when the most Holy Bishops had come together p alone in order to another [ Action , ] Eusebius Bishop of Dorylaeum presented Libells in defence of himself and Flavianus ; wherein he accused Dioscorus as entertaining the same Sentiments with Eutyches , and because he had divested them of the Sacerdotall Function . He added also , that Dioscorus had inserted some words , which had not been spoken at the then convened Synod , into the Acts thereof ; and moreover , that Dioscorus had procured that they should subscribe in blank papers . He requested further , that all the Acts of the second Ephesine Synod might be made null by the vote of [ the Prelates who ] were convened , that themselves might be restored to the Sacerdotall dignity , and that that nefarious opinion might be Anathematized . He requested also after the reading [ of his Libell , ] that his Adversary might be present . When this was by an Interlocution ordered to be done ; Aëtius Arch-Deacon and Primicerius of the Notaries said , that he had gone to Dioscorus , as also to the others ; and that Dioscorus had answered , that he was not permitted by his keepers to come to the Councill . By making another Interlocution it was ordered , that Dioscorus should be sought for before [ the doors of ] the Councill . And when he was not found , Anatolius Bishop of Constantinople made an Interlocution , that he ought to be sent for , and to be present in the Synod . Which having been done , the messengers sent to Dioscorus returned and said that he told them , I am under custody : let [ my keepers ] say , whether or no they will permit me to go [ to the Councill . ] And upon the messengers saying to him , that they ▪ had been sent to him , not to the Magistriani ; they brought word , that Dioscorus had said , I am ready to come to the Holy and Oecumenicall Synod ; but I am hindred . Whereto Himerius added , that in their return from Dioscorus , the q Assistant to the Master of the sacred Offices met them , and that in company with him the Bishops had gone again to Dioscorus , and that he had some things concerning these matters which he had taken in r Notes . Which having been read , 't was manifested that Dioscorus had spoken these express words . Having recollected my self , and considered what is expedient [ for me , ] I answer thus . In regard the most magnificent Judges who sate in the Session before this , have Decreed severall things after many Interlocutions made by every one ; and I am now cited to a Second Session , to the end that the soresaid [ Decrees ] may be voided and made null ; 't is my request , that the most magnificent Judges and Sacred Senate , who were at the Former Session , may be present now also , in order to a re-examination of the same matters . To whom Acacius , as 't is manifestly related in the said Acts , gave answer in these very words . The Holy and Great Synod have not commanded Your Sanctity therefore to be present , that those things which have been transacted before the most Magnificent Judges and the Sacred Senate might be voided and made null : but [ the Synod ] hath sent us , [ with a command ] that You should come to the Session , and that Your Sanctity should not be absent therefrom . To whom Dioscorus returned this answer , ( as the Acts declare ; ) You have told me even now , that Eusebius hath presented Libells : I make a request again , that my Cause may be examined before the Judges and Senate . Then , after other things of this nature , which are put into the Acts ; those were again sent , who might perswade Dioscorus to be present at what was transacted . Which having been done , those who had been sent returned , and said , that they had taken Dioscorus's answer in Notes , which [ Notes ] do manifest , that he said these words . I have already signified to Your p●ety , that I am afflicted with a distemper , and that 't is my request , that the most Magnificent Judges also and the Sacred Senate may now likewise be present at the Judgment of those things which shall be inquired into : but in regard my distemper hath increased , upon that account I have made a delay . And the Acts do manifest that Cecropius said unto Dioscoru● ▪ that a little before he had not made the least mention concerning his sickness ; and that therefore he ought to satisfie the Canons . To whom Dioscorus made this return , I have said once , that the Judges ought to be present . Then , that Ruffinus Bishop of Samosata said unto Dioscorus , that the * Agitations and Debates [ in the Councill ] were Canonicall , and that Dioscorus , if he were present , might freely speak what he should have a mind to . And when Dioscorus enquired , whether Juvenalis and Thalassius and Eustathius were come [ to the Synod , ] s he answered , that that was nothing pertinent to the business . To which words the Acts doe set forth , that Dioscorus subjoyned these , that he had requested the Christ-loving Emperour , [ that he would give order ] that the Judges also might be present [ in the Councill , ] as likewise those [ Prelates ] who together with him * had been Judges . And , that hereto the [ Synod's ] Messengers said , that Eusebius had accused him only , and that all the rest ought not to be present . And , that to these words Dioscorus replied , that those other persons ought also to be present who had been judged together with him : for , that Eusebius had no private † Cause against him , but [ a common one , to wit , ] concerning those things on account of which all of them had been judged . And again , when the [ Synod's ] Messengers persisted ‖ in the same things , Dioscorus made answer , what I have said , I have said once ; nor have I any thing further to say . To which words [ when declared to the Synod , ] Eusebius [ Bishop ] of Dorylaeum said , that he had [ matter of accusation ] against Dioscorus only , and against no person else : and he desired that Dioscorus might be cited in by a third Summons . [ After this ] Aëtius gave information , that some persons who stiled themselves Ecclesiasticks , together with some others who were Laïcks , coming from the City Alexandria , had lately presented Libells against Dioscorus , and that those men were now standing before [ the doors of ] the Councill , and * crying out . When therefore Theodorus , a Deacon of the Holy Church of Alexandria , had in the first place presented [ Libells ; ] and then Ischyrio , who was a Deacon likewise ; and after him Athanasius a Presbyter and Cyrillus's sisters son ; and lastly Sophronius ; in which [ Libells ] they accused Dioscorus partly for Blasphemies , and partly on account of bodily [ damages ] and t violent exaction of moneys : a third Citation is issued out , wherein Dioscorus is admonished to come [ to the Synod . ] The Messengers therefore appointed for this business , being returned , made report that Dioscorus had said [ these words : ] I have sufficiently informed Your Piety ; nor can I add any thing else thereto . Again , when the persons sent upon this account had continued to be very urgent in their perswasives to Dioscorus [ that he would come , ] and he having always given the same answer ; Paschasinus the Bishop said [ these words . ] Dioscorus having now been thrice Summoned , hath not appeared , being prick't in Conscience : and he u asked what [ punishment ] he deserved . Whereto when the Bishops had returned answer , that he had * offended against the Canons , and when Proterius Bishop of Smyrna had said , at such time as the Holy Flavianus was murdered , nothing had been agreeably and orderly done against him : they who supplied the place of Leo Bishop of the Elder Rome , † made this Declaration in these express words . What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons , and the Ecclesiastick Constitution ; hath been made manifest , both by those things which have already been enquired into at the First Session , and also from what hath been done this day . For this person , ( to omit many other things , ) making use of his own authority , uncanonically admitted to communion Eutyches , ( a man that embraces the same Sentiments with himself , who had been deposed canonically by his own Bishop of Holy Memory , we mean our Father and Arch-Bishop Flavianus ; ) before * his sitting [ in the Synod ] at Ephesus together with the Bishops beloved by God. But the Apostolick See has granted a pardon to those [ Prelates , ] for what hath been involuntarily done there by them . Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo , and with all the Holy and Oecumenicall Synod . On which account , he hath received them to his own communion , as being asserters of the same faith with himself . But † this man till this very time hath not desisted from boasting of these things , on account whereof he ought rather to mourn , and lay himself prostrate on the earth . Besides , he permitted not the Letter of the most Blessed Pope Leo , to be read , ( which had been written by him to Flavianus of Holy Memory ; ) and his [ he did , ] notwithstanding he was severall times entreated by those persons who brought the Letter , to suffer it to be read ; and notwithstanding he had promised with an Oath that it should be read . The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment . Nevertheless , although such things as these have been audaciously attempted by him , vv yet we had some thoughts concerning the vouchsafing to him something of compassion in relation to his former impious Fact , as also to the rest of the Bishops beloved by God , although they had not the same authority of judging that he was invested with . But in regard he has out-done his former iniquity by his * latter facts , ( for he has audaciously pronounced an Excommunication against the most Holy and most Pious Leo Arch-Bishop of Rome the Great ; and moreover , ( when Libells stuft with Crimes were preferred to the Holy and Great Synod against him , ) having been canonically called once , twice , and thrice , by the Bishops beloved of God , he obeyed not , to wit , being prick't by his own conscience ; [ Lastly , ] he has illegally received [ to Communion ] those , who have been justly deposed by severall Synods : [ on these various accounts we say ] ) he himself hath pronounced sentence against himself , having many ways trampled under foot the Ecclesiastick Rules . Wherefore , the most Holy and most Blessed Leo Arch-Bishop of the Greatest and the Elder Rome ▪ by Us and the present Synod , together with the thrice Blessed and most eminent Apostle Peter , who is the * Rock and Basis of the Catholick Church , and the foundation of the Orthodox Faith , hath divested him of the Episcopall dignity , and hath * removed him from [ the performance of ] every Sacerdotall Office. Therefore , the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus , which shall seem agreeable to the Canons . When therefore these things had been confirmed by Anatolius , Maximus , and the rest of the Bishops , excepting those [ Prelates ] who together with Dioscorus had been deposed by the Councill ; a Relation concerning these [ Transactions ] was by the Synod written to [ the Emperour ] Marcianus , and by the same Synod a deposition was sent to Dioscorus , the Contents whereof were these . Know , that by reason of Your contemning the Divine Canons , and on account of Your contumacy [ Shown ] towards this Holy and Oecumenicall Synod , because ( besides other Crimes whereof You have been convicted , ) having been the third time called by this Holy and great Synod , according to the Divine Canons to answer to those Accusations brought against You , You have not appeared ; on the thirteenth day of this instant month October , You are deposed from your Bishoprick by this Holy and Oecumenicall Synod , and are * estranged from every Ecclesiastick y duty . Then , having written concerning these things to the pious z Bishops of the most Holy Church at Alexandria , and when the a Edict against Dioscorus had been proposed , this Sessions was ended . The foregoing * Session having been thus ended , after this [ the Bishops ] being again convened , returned answer to the Interrogation of the Judges ( who had requested that the † true Faith might be expounded , ) [ in this manner , ] b that nothing further ought to be established , the matters against Eutyches having been fully finished , and determined by the Bishop of Rome , to which [ determinations ] they had all given their assent . Again , when all the Bishops cried out , that they all said the same things , and when the Judges by making an Interlocution had pronounced , that each Patriarch , having chosen one or two persons of his own Dioecesis , should come forth into the midst , to the end that the opinion of every one might be made manifest : Florentius Bishop of Sardis required a * Truce , to the end that with consideration they might arrive at the Truth . And Cecropius Bishop of Sebastopolis spoke these words . The Faith hath been well expounded by the Three hundred and eighteen Holy Fathers , and hath been confirmed by the Holy Fathers , Athanasius , Cyrillus , Celestinus , Hilarius , Basilius , Gregorius , and now again by the most Holy Leo. And our request is , that the [ words ] of the Three hundred and eighteen Holy Fathers , as also those of the most Holy Leo , may be recited . Which having been read , the whole Synod cried out , in these words ; this is the Faith of the Orthodox : Thus we all believe , Pope Leo believes thus , Cyrillus believed thus , the Pope hath expounded it thus . And when there had been another Interlocution , that the Exposition of the Faith [ set forth ] by the Hundred and fifty Holy Fathers might be recited also , that was likewise read . To which the Synod again cried out , and said : This is the Faith of [ us ] all : This is the Faith of the Orthodox : Thus we all believe . d After whom Aetius the Arch-Deacon said , that he had at hand the Epistle of the Divine Cyrillus to Nestorius , which all [ the Fathers ] convened at Ephesus had confirmed by their own Subscriptions ; and that he had likewise another Letter of the same Cyrillus ' s , which had been written to Johannes [ Bishop ] of Antioch , and which had likewise been confirmed : and his request was , that both these Letters might be read . And after an Interlocution had been made concerning these [ Letters , ] they were both recited . Part of the Contents of the former Epistle run word for word thus . Cyrillus , to the most Pious Nestorius , [ my ] Fellow-Minister . Some persons , as I understand , * reproach my Reputation in the presence of Your Piety , and that frequently , taking an occasion [ to do thus ] most especially , at such time as those of the Magistracy are met together ; and peradventure they suppose , that Your ears are even delighted [ with such discourses as these . ] And after some words . The Holy and Great Synod therefore hath said , † that He the only begotten Son hath been begotten of God and the Father according to Nature , very God of very God , the Light of the Light ; that He , by whom the Father hath made all things , descended , was Incarnate , made man , suffered , rose again the third day , ascended into the Heavens . These Expressions and Forms we also ought to follow , considering with our selves , what is meant by this [ proposition , ] God the Word was incarnate and was made man. For we do not affirm , that the Nature of The Word having been changed , was made Flesh : nor that it was converted into whole man , who [ consists ] of Soul and Body . But [ We say ] that rather , that when The Word had personally united to himself the Flesh enlivened with a rationall soul , he was ineffably and incomprehensibly made man , and he hath been stiled the Son of man , not according to will only , or good pleasure ; nor yet as it were in the Assumption of the person only . And , that the Natures [ are ] diverse , e which have come together into a true Unity : but , that of both [ Natures there is ] one Christ and [ one ] Son ; not as if the diversity of the Natures were destroyed by the Union : but rather , * that the Divinity and Humanity have perfected to us one Lord , and Christ , and Son , by an ineffable mysticall and secret concourse to an Unity . And after some few words . But , in regard having personally united the humanity to himself on our account and for our salvation , he proceeded from a woman , for this reason he is said to have been born according to the Flesh. For he was not at first born a common [ and ordinary ] man of the Holy Virgin , and after that The Word * descended upon him : but having been † united from the very womb , he is said to have undergone a Carnall Nativity , that he might procure [ to himself ] the Nativity of his own Flesh. After the same manner we say he suffered , and rose again ; not as if God The Word , as to his own Nature , suffered either the Stripes , or the * Transfixions of the Nails , or any other of the wounds : for the Deity is Impassible , because 't is also Incorporeall . But , in regard that which had been made his own Body suffered , on this account he is again said to have suffered for us . For there was the Impassible [ Deity ] in a passible Body . Most part of [ Cyrillus ' s ] other Letter hath been recorded in our foregoing † Book . But there is a passage in it , which Johannes [ Bishop ] of the Antiochians had written [ in his Letter , to which passage ] Cyrillus hath ‖ fully agreed : this passage runs thus . We confess the Holy Virgin to be Theotocos , because God The Word took Flesh from Her and was made man , and from that very Conception united to himself a Temple taken from Her. But we know , that those divine men do take the Evangelick and Apostolick Expressions [ uttered ] concerning the Lord , * sometimes in a common sense , as [ spoken ] of one person : † at oth●r whiles [ they ] divide them , as [ uttered ] concerning two Natures . And , [ that they have ] delivered these [ Expressions as ] becoming God , according to the divinity of Christ : but those other [ as ] humble and mean , agreeable to the same persons humanity . To which words [ Cyrillus ] has subjoyned these . Having read these your sacred Expressions , We find that We our selves embrace the same Sentiments . For , there is one Lord , one Faith , one Baptism . We have therefore glorified God the Saviour of all [ men , ] rejoycing mutually , that as well the Churches amongst us , as those with you , do profess a Faith that is agreeable , both to the divinely inspired Scriptures , and also to the Tradition of our Holy Fathers . After the Reading hereof , those of this Synod cried out in these words : We do all believe thus ; Pope Leo believes thus . Anathema to him that divides , and to him who confounds . This is the Faith of Leo the Arch-Bishop . Leo believes thus ; Leo and Anatolius believe thus . We all believe thus . As Cyrillus , so we believe . The eternall memory of Cyrillus . As Cyrillus's Letters f are , so are our Sentiments . Thus we have believed , thus we do believe : Leo the Arch-Bishop thinks thus , thus he believes , thus he hath written . Then , an Interlocution having been made , that Leo's Letter might also be read ; being rendred [ into Greek , ] it was recited : which [ Letter ] is extant in the Acts [ of the Councill . ] After therefore the reading thereof , the Bishops exclaimed , This is the Faith of the Fathers , This is the Faith of the Apostles . We all believe thus , g we that are Orthodox do believe thus . Anathema to him who believes not thus . Peter by Leo hath uttered these words : The Apostles have taught thus : Leo hath taught piously and truly , Cyrillus has taught thus , Leo and Cyrillus have taught alike : Anathema to him who believes not thus : This is the true Faith , the Orthodox think thus , this is the Faith of the Fathers . Why were not these [ words ] read at Ephesus ? Dioscorus hath concealed these [ Expressions . ] It is recorded in the same Acts , that when part of the [ fore-mentioned ] Letter of Leo was read , the Contents whereof were these , And in order to the * paying that due debt of our Nature , the divine Nature was united to a Nature passible , to the end that ( for this was agreeable to our Remedies , ) He being one and the same Mediatour of God and Men , the Man Christ Jesus ; might be able to die by one , and might not be able to die by the other : the Illyrician and Palestine Bishops being in doubt as to this Expression ; Aetius Arch-deacon of the most Holy Church of Constantinople , produced a passage of Cyrillus ' s , the Contents whereof are these : Again , in regard his own Body * by the grace of God , according as the Apostle Paul saith , hath tasted death h for every man , he himself is [ therefore ] said to have suffered death for us : not as if he had experienced death , as to what belongs to his own Nature ; ( For 't is stupidity and extream madness , either to affirm , or think this : ) but because ( as I have even now said , ) his Flesh tasted death . And again , as to an expression of Leo's Letter , which runs thus : For each Form acts with a communion of the other , that which is proper : to wit , The Word operates that which is The Word ' s ; and the * Flesh performs that which is of the † Flesh : and the one of these shines with Miracles ; but the other hath lain under injuries : the Illyrician and Palestine Bishops being in doubt , the same Aetius read a ‖ Chapter of Cyrillus , the Contents whereof were these . Of the expressions [ used concerning Christ , ] some are most especially agreeable to God ; again , others are agreeable to man. But a third sort possess a certain middle place , evidencing the Son of God , to be God and also at the same time Man. After this , when the foresaid Bishops doubted at another place of Leo's Epistle , which runs thus : For , although in our Lord Jesus Christ , [ there is ] one person of God and of man , nevertheless that is one thing whence there is in both a Community of Contumely , and that is another whence there is a Community of Glory . For from us he [ has ] humanity , which is less than the Father . But from the Father he has the divinity which is equall with his Father . Theodoret , after he had well considered this matter , said , that the Blessed Cyrillus had expresly spoken thus , in these words : And being made man , and loosing nothing that was his own , i he continued what he was , and the one dwelt in the other , that is , the divine Nature * in man. After this , when the Illustrious Judges enquired whether there were any person who as yet doubted , all answered , that no person made any further doubt . After whom , Atticus Bishop of Nicopolis requested , that a * Truce of some few days might be allowed them , to the end that with a sedate mind and undisturbed understanding such things might be decreed as were pleasing to God , and to the Holy Fathers . He desired also , that Cyrillus's Letter , written to Nestorius , might be delivered [ to them , ] in which Cyrillus intreats Nestorius , that he would give his assent to his twelve Heads , k whereto all agreed . And when the Judges by making an Interlocution [ had given order , ] that an intervall of five days might be allowed them , wherein they might have a meeting [ and confer ] l with Anatolius Prelate of Costantinople : all the Bishops cryed out , and said ; We do believe thus : We all believe thus : as Leo , so we believe : no one of us doubts : We have all subscribed . To which [ exclamations the Judges ] made an Interlocution in these express words . There is no necessity that you should all meet . But , in regard 't is agreeable , that those who doubt should be confirmed , let the most pious Bishop Anatolius choose out of their number who have subscribed , such persons as he shall think fit to teach and inform those that doubt . Whereto those of the Synod subjoyned these Acclamations : We entreat m for the Fathers : [ Let ] the Fathers , who are of the same Sentiment with Leo , [ be restored ] to the Synod ; The Fathers to the Synod : These words to the Emperour : These Supplications to The Orthodox , These Supplications to Augusta : We have all sinned : Let us all be pardoned . But the Clergy of the Constantinopolitane Church exclaimed [ in these words , ] They are but few who cry out : The Synod says not this . After whom , the Eastern Bishops cried out , The Egygyptian to Banishment . But the Illyricians exclaimed : We entreat [ you , ] have mercy upon all . After whom the Eastern Bishops cried out , The Egyptian to Banishment . And when the Illyricians had made the same request which they had made before , the Clergy of Constantinople cried out : Dioscorus to Banishment : The Egyptian to Exile : The Heretick to Banishment . Christ hath deposed Dioscorus . After whom , the Illyricians and those Bishops of their partie [ exclaimed , ] We have all sinned ; pardon all : Dioscorus to the Synod , Dioscorus to the Churches . And when such like words as these had preceded , this Session was ended . At the Session after this , when the Senate had made an Interlocution , that the Decrees which had already been n given forth should be recited , Constantinus the Secretary read these express words out of a * Schedule . We perceive , that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow , when the Synod will be more compleat and full . But , in regard Flavianus of Pious Memory , and the most Religious Bishop Eusebius ( from a search made into the Acts and Decrees , and also from their testimony by word of mouth who presided in the Synod then convened ; who have confessed that they have erred , and have deposed them without cause , when they had in no wise erred in the Faith : ) have , as 't is evidently known , been unjustly deposed : it appears to us ( agreeable to that which is acceptable unto God , ) to be just , ( provided it shall please our most Divine and most Pious Lord , ) that Dioscorus the most Religious Bishop of Alexandria , Juvenalis the most Religious Bishop of Jerusalem , Thalassius the most Religious Bishop of Caesarea in Cappadocia , Eusebius the most Religious Bishop of Ancyra , Eustathius the most Religious Bishop of Berytus , and Basilius the most Religious Bishop of Seleucia in Isauria , which [ Prelates ] had power , and presided over the then Synod , should lye under the very same punishment , [ and ] according to the Canons * be removed from the Episcopall dignity : all things which have been consequently done being made known † to his most sacred Imperial Majesty . Then , after the reading of some other things , the Bishops assembled were asked , whether Leo's Letter agreed with the Faith of the Three hundred and eighteen Holy Fathers convened at Nice , and with that of the Hundred and fifty [ Holy Fathers assembled ] in the Imperiall City [ Constantinople ; ] whereto Anatolius Prelate of Constantinople and all the Bishops present returned answer , that Leo's Letter agreed with the foresaid Holy Fathers : and o he subscribed to the forementioned Letter of Leo. These things having proceeded thus , those of the Synod cried out , We all consent , We do all approve , We all believe a like , We all think the same things , We all believe thus . [ Let ] the Fathers [ be restored ] to the Synod , [ Let ] those who have subscribed [ be restored ] to the Synod : Many years * to the Emperour : Many years † to Augusta . The Fathers to the Synod , those of the same Faith to the Synod : many years to the Emperour : those of the same Sentiments to the Synod : many years to the Emperour . We have all subscribed to the Faith : as Leo , so we think After this an Interlocution was made [ by the Judges , ] in these express words : We have given a Relation concerning these things to our most divine and most pious Lord , and we expect the answer of his piety . But your Reverence shall render an account to God , as well concerning Dioscorus who hath been deposed by You , ( his Imperiall Majesty and we being ignorant thereof , ) as p concerning those [ other ] five persons for whom you have entreated , and concerning all other matters which have been transacted in the Synod . [ Hereupon they all ] cried out , saying , God hath deposed Dioscorus : Dioscorus hath been justly deposed , Christ hath deposed Dioscorus . Then after these things , an answer being brought from Marcianus , which gave the Bishops permission to determine according to their own discretion concerning the persons who had been deposed , in such manner as the Judges have declared by an Interlocution ; [ the Bishops ] made their request , saying these express words : We entreat that they may come in . [ Let ] those of the same opinion [ be restored ] to the Synod : those of the same Sentiments , to the Synod : those who have subscribed to Leo's Letter , to the Synod . Which persons , after an Interlocution , were admitted into the number of the Synod . And after this , the Supplicatory Libells , which had been presented by the Bishops of the Aegyptick Dioecesis to the Emperour Marcianus , were read ; wherein , besides other matters these things were contained : Our Sentiments are the same with those expositions which the Three hundred and eighteen [ Holy Fathers ] set forth at Nicaea , and [ with those embraced by ] the blessed Athanasius , and Cyrillus of Holy Memory : We Anathematize every Heresie , that of Arius , that of Eunomius , of Manes , of Nestorius , and that of those who assert , that the Flesh of our Lord is from heaven , and not from the Holy Theotocos , and Ever-Virgin Mary ; * whom [ we affirm ] to be like to us all , [ but ] without sin . Then , all [ the Bishops ] present in the Synod cried out , saying : Why do they not Anathematize Eutyches's opinion ? Let them subscribe to Leo's Letter , and Anathematize Eutyches and his Opinions : Let them give their assent to Leo's Letter : they are desirous to impose upon us and be gone . Hereto the Bishops of Egypt returned answer , that there were many Bishops in Egypt , and that 't was impossible [ for them ] to represent the † persons of those who were absent : and they requested , that the Synod would expect their Arch-Bishop , to the end that ( according as Custome required , ) they might follow his Opinion . For [ they said , ] that if they should do any thing before the ‖ Election of their Arch-Bishop , all persons of the whole Egyptick Dioecesis would fall upon them . And when they had made many entreaties concerning these things , and those of the Synod had vigorously resisted them ; by an Interlocution 't was ordered , that an * intervall should be granted to the Bishops of Egypt , till such time as an Arch-Bishop could be ordained over them . And after this , were presented Supplicatory Libells of some Monks , the sum of which was this , that they might in no wise be forced to subscribe † to certain Papers , q till such time as the Synod ( which the Emperour had ordained to be convened , ) should meet , and take cognizance of those things which had been Decreed . After the recitall of these [ Libells , ] Diogenes Bishop of Cyz●cus declared that ●arsumas , one of those persons who were come into the Councill , had murdered Flavianus : for , that he had cried out kill him . And that , although he was not named in the Libells , yet ( contrary to what was right and fitting , ) he had gotten entrance [ into the Councill . ] Whereat all the Bishops exclaimed , Barsumas hath ruined all Syria , he hath brought a thousand Monks against us . And when an Interlocution had been made , that the [ Monks ] who were come together should expect the Synod's determination ; the Monks requested , that the Libells composed by them might be read : part whereof was this , that Dioscorus and those Bishops with him might be present at the Synod . At the hearing whereof , all the Bishops exclaimed . Anathema to Dioscorus : Christ hath deposed Dioscorus : thrust these persons out of doors : take away the injury of the Synod : remove the Force of the Synod : [ Relate ] these words to the Emperour : remove the Injury of the Synod : take away the disgrace of the Synod . In opposition to whom the Monks cried out , remove the injury of the Monasteries . And when the same exclamations had been made again by the Synod , 't was ordered by an Interlocution , that the rest of the Libells should be recited . In which 't was affirmed , that Dioscorus's deposition had not been duely and orderly made , and that , the Faith being proposed , * he ought to be admitted to the Session of the Synod . And unless this were done , they would shake their garments , [ and recede ] from the Communion of those Bishops who were convened . After the Recitall of these words , Aetius the Arch-Deacon read the Canon concerning those who separated themselves [ from Communion . ] And again , when the Monks were divided at the questions [ put to them ] by the most Holy Bishops , and afterwards , at the interrogatory of Aetius the Arch-Deacon made as from the Synod ; and when some of them Anathematized Nestorius and Eutyches , and others refused to do that : an Interlocution was made by the Judges [ who declared , ] that the Supplicatory Libells of Faustus and the other Monks should be read ; wherein they requested of the Emperour , that those Monks should not have any further Countenance shown them , who had lately appeared in opposition to Orthodox Sentiments : amongst whom , one Dorotheus ● Monk had termed Eutyches Orthodox . Against him diverse questions concerning Eutyches's Doctrine were proposed by the Judges . After this , when the Fifth Session was begun , the Judges by an Interlocution declared , that what had been determined concerning the Faith , should be promulged . Then Asclepiades a Deacon of Constantinople , read the Determination , which they were pleased not to have inserted into the Acts. Against which [ Determination ] some made opposition ; but more consented to it . And when Exclamations had been made on the one side and on the other , the Judges said , that Dioscorus affirmed he had therefore deposed Flavianus , because he asserted there were two Natures : but , that the Determination ran thus , of two Natures . To which Anatolius made answer , that Dioscorus had not been deposed on account of the Faith ; but because he had * excommunicated Leo , and having been thrice summoned , had not appeared . Then r the Judges desired , that the words in Leo's Letter might be inserted into the definition [ of the Faith : ] which having been denied by the Bishops ( who said that another definition [ of the Faith ] could not be made , for that was compleat and perfect ; ) these things were related to the Emperour . And he ordered six of the Eastern Bishops , and three of the Pontick [ Dioecesis , ] and three of Asia , and three of Thracia , and three of Illyricum , ( Anatolius and the Deputies of the Romish See being also present , ) to meet in the Church [ of Euphemia , ] and there rightly to determine matters in relation to the Faith ; or at least , that every one of them should set forth his own Faith ; which if they did not , they were to know , that a Synod should be convened in the West . And being asked to declare , whether they would follow Dioscorus who asserted [ Christ to consist ] OF TWO [ Natures , ] or Leo [ who affirmed ] TWO [ Natures ] IN Christ , they cried out that they s believed [ agreeable to ] Leo : but , that those who made opposition were Eutychianists . And when the Judges had said , that t according to Leo's Opinion [ there ought ] to be added [ in the definition of the Faith , these words ] two natures united , u inconvertible , and undivided , and inconfused in Christ ; [ the Bishops entreated them to go into the Oratory of the Holy Euphemia's Church . ] vv And when the Judges had entred into the foresaid Oratory , together with Anatolius and the Deputies of Leo , with Maximus also of Antioch , and Juvenalis of Jerusalem , and Thalassius of Caesarea in Cappadocia , and with the other [ Bishops ; ] and when [ some little time after ] they had gone out from thence , the definition [ of the Faith ] was read , the Contents whereof were these : Our Lord and Saviour Jesus Christ , and so forth , which we have inserted * above into our History . And when they had all cried out ; This is the Faith of the Fathers , Let the Metropolitans now subscribe ; This is the Faith of the Apostles ; We all follow this Faith ; We all think thus : the ●udges made an Interlocution in these words : Those matters which have been defined by the Fathers , and which please all persons , shall be Related † to his Imperial Majesty . But , at the Sixth Session , the Emperour [ Marcianus ] came [ to the Councill , ] and made a Speech to the Bishops concerning Concord . And ‖ after an Interlocution of the Emperour 's , the definition [ of the Faith ] was read by Aetius Arch-Deacon of Constantinople , and all subscribed to the definition . Then the Emperour asked , whether the definition were composed by the unanimous consent of them all : and they all confirmed it with joyfull acclamations . Again , the Emperour made two Speeches [ to the Bishops , ] which were followed with the joyfull acclamations of them all . After this by the Emperour's perswasion the Canons were * written , and x to [ the City of ] the Chalcedonensians were given Metropoliticall Rights and Priviledges . And the Emperour commanded the Bishops to stay three or four days , and that every one should propose [ questions ] concerning what he had a mind to , in the presence of the Judges ; and * that all things should be ended by a convenient and fit determination ▪ Thus this Convention was finished . There was y another [ Session ] also , wherein other Canons were made . And again , at another Session , Juvenalis and Maximus made an agreement , and it seemed good , that the [ Bishop ] of Antioch should have the two Phoenicia's , and Arabia ; and the [ Bishop ] of Jerusalem the three Palestines [ Subject to his See. ] And after an Interlocution of the Judges and ▪ Bishops , they confirmed [ this agreement . ] And at the z ninth Session Theodoret's Cause was discussed . Who had Anathematized Nestorius , in these words ; Anathema to Nestorius , and to him who denies the Holy Virgin Mary to be Theotocos , and to him who divides the one Only-begotten Son into two Sons : moreover , I have subscribed to the definition of the Faith , and to Leo's Epistle . After an Interlocution therefore made by them all , he recovered his own See. In another Session , Ibas's Cause was examined , and those things were read which had been transacted and pronounced against him ; the Judges whereof were Photius Bishop of Tyre , and Eustathius Bishop of Berytus . And Sentence was deferred to the following [ Session . ] At the Eleventh Convention , when many of the Bishops had voted Ibas to a be restored to his Bishoprick , some Bishops opposed it , and said , that his Accusers were without , and they requested that they might be ordered to come in . Those things therefore were read which had been transacted against Ibas . And when the Judges by an Interiocution had given order , that the Acts at Ephesus against Ibas should be read ; the Bishops said , that all things which had been done , at the Second Ephesine Synod , were void and null ; except only the ordination of Maximus [ Bishop ] of Antioch . And they made a request to the Emperour concerning this matter , that by a Law he would decree , that nothing of those things [ which had been done ] at Ephesus after the First Synod ( over which Cyrillus of Blessed memory , Prelate of Alexandria , had presided ; ) should be valid . And Ibas had his Bishoprick adjudged to him . At another Action , the Cause of Bassianus Bishop of Ephesus was discussed ; and 't was Decreed , b that as well he , as Stephanus , should be deposed , and another Substituted in their room . And at another Session , the same thing was put to the Vote and confirmed . In the Thirteenth Action , the Cause between Eunomius [ Bishop ] of Nicomedia , and Anastasius Bishop of Nicaea was inquired into , who were at strife amongst themselves concerning their own Cities . Moreover , there was a Fourteenth Action , wherein the Cause of c Sabinianus [ the Bishop ] was examined . And in fine , it was determined , that the Constantinopolitane - See should have * precedency immediately after that of Rome . The End. THE THIRD BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . CHAP. I. Concerning Zeno's Empire , and concerning his Life . BUT Zeno , after the death of his own * Son , was invested with the sole Administration of the Empire ; supposing as it were that he could not be possest of the Dominion of the whole world , unless with [ an uncontroulable ] Liberty he might prosecute all manner of pleasures which occurred : at his first entrance he yielded himself so wholly up to the attempts and allurements of Lusts , a that no filthy or flagitious Fact could put a restraint upon him : but in such a manner he * wallowed in the commission thereof , that he thought it vile and mean to commit these things in darkness and obscurity : but [ to perpetrate them ] openly and in the sight of all [ was in his judgment ] Royall and becoming only an Emperour . But , his Sentiments [ in this matter ] were ill and * absolutely servile . b For an Emperour is not taken notice of for this , because he Rules over others , but on this account , in regard in the first place he governeth and moderateth himself , permitting nothing that is extravagant or ill c to creep into himself : But continues d so impregnable against intemperance , that [ he may seem to be ] a living Image of Virtues , instructing his Subjects to an imitation [ of Himself . ] But he who has prostituted himself to Pleasures , by degrees is imprudently made the vilest of Servants , and becomes a Captive not redeemable , * frequently changing his Masters , like the unusefullest sort of Slaves . For innumerable pleasures are made his Mistresses , which can never have an end of their Train and Coherence , and of their succeeding one another : the pleasure which is at hand never stopping , but becomes the Incentive and Preface of another ; till such time as any person , e really and truly made an Emperour [ over himself , ] can expell that turbulent and tumultuous Government of pleasures , reigning in future , and not opprest with Tyranny : otherwise , continuing a Slave to his last breath , he must possess the infernall pit . CHAP. II. Concerning the Incursions of the Barbarians , both in the East , and in the West . SUch a person was Zeno at the beginning [ of his Government , ] a a man of an intemperate and dissolute life . But those who were his Subjects , as * well in the Eastern as Western parts ▪ underwent most severe mischiefs and afflictions : on this side the † Saracens ruined all things : on that , a multitude of the Hunni , heretofore termed the Massagetae , made incursions into Thracia , and passed the Danube , no body making a resistance against them ; Zeno himself also in a Barbarick manner b by force took away [ from the Provincialls ] what [ the Barbarians ] had left . CHAP. III. Concerning Basiliscus's Tyranny , and Zeno's Flight . BUT When Basiliscus Verina's Brother made an Insurrection against him , ( For even his own Relations were enemies to Zeno , all persons equally abominating his debauch't life ; ) he had not so much as a thought in him that was manly and couragious : ( For wickedness is a cowardly thing , which breeds desperation and despondency , and gives a sufficient indication of an unmanliness of mind , from its being vanquished by pleasures : ) but flies with all the hast imaginable , and without a Battell yields so great an Empire to Basiliscus . He endured also a tedious a Siege b in the Country of the Isaurians where he himself had been born , having his wise Ariadne with him , ( who after [ her husbands flight ] had left her mother , ) and as many of his friends as had continued faithfull to him . Basiliscus therefore having thus encircled himself with the Crown of the Romans , and proclaimed his Son Marcus Caesar , took a contrary course , both to Zeno , and to those who had been Emperours before [ Zeno. ] CHAP. IV. That Basiliscus recalled Timotheus Aelurus , and ▪ induced thereto by him , sent his Circular Letters to all places , in order to the * abrogating of the Chalcedon-Synod . [ INduced thereto ] by an Embassy therefore of some persons [ sent to him ] from Alexandria , he recalls Timotheus from Exile , ( who had been banished eighteen years ; ) Acacius [ at that time ] administring the Bishoprick ▪ of Constantinople . When therefore Timotheus was arrived at the Imperiall City , he perswades Basiliscus ‖ to send his Circular Letters to the Prelates in all places , and to Anathematize what had been done at Chalcedon , and Leo's Book . The † Contents of the Circular Letters run thus . Emperour Caesar Basiliscus , Pius , Victor ▪ Triumphator , Maximus , always Adorable , Augustus : and Marcus the most Noble Caesar , to Timotheus the most Reverend and * most Pious Arch-Bishop of the Great City Alexandria . Whatever Laws the most Pious Emperours our Predecessours have made in defence of the true and Orthodox Faith , whosoever [ of them ] have persisted truly to worship the Blessed , Immortall , and Vivifick Trinity ; Our Will is , that those Laws , in regard they have always been Salutary to the whole world , should at no time be abrogated and made void : but rather , We promulge those Laws as our own . But We , who give Piety and a Zeal for God and our Saviour Jesus Christ , who hath made Us and advanced Us to Glory , a preference before [ all care and sollicitude ] about Humane affairs ; and moreover , who believe , that the * Concord of Christ's Flocks is the † safety of the Flocks themselves , and of every Subject , and is the firm and solid Foundation , and immovable Wall of our Empire ; being ‖ on this account deservedly moved with a divine zeal of mind , and offering to God and our Saviour Jesus Christ the uniting together of the Holy Church as the First-fruits of our Empire , do Enact , that the * Basis and Foundation of Humane felicity ▪ that is the Creed of the Three hundred and eighteen Holy Fathers heretofore convened at Nicea † by the instinct of the Holy Ghost ( unto which [ Creed ] We and all our Ancestours , after our belief thereof , have been baptized , ) shall only be made use of , and ‖ obtain in all God's most Holy Churches [ and in the Assemblies of ] the Orthodox people ; in regard that only is the definition of the true and sincere Faith , and is sufficient both for the destruction of any Heresie of what sort soever , and also for the compleat and perfect uniting of God's Holy Churches . Yet so , that those things also shall retain their own Strength and Validity , which have been done in this Imperial City by the Hundred and fifty Holy Fathers , in confirmation of the same divine Creed , against them who have uttered . Blasphemies against the Holy Ghost : and moreover , all those things which have been done in the Metropolis of the Ephesians , against the Impious Nestorius , and those who * since that have embraced his Sentiments . But We Decree , that those things which have broke the Concord and good order of God's Holy Churches , and the Peace of the whole world , to wit , that termed Leo's Tome , and all things which in the definition of the Faith at Chalcedon , or in the Exposition of the Creeds , have been spoken or done , on account either of Interpretation , or Doctrine , or Disputation , in order to the Innovation of the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers , shall be Anathematized both here , and every where else , throughout every Church , by the most Holy Bishops in all places , and shall be committed to the flames by whomsoever they shall be found . For thus the Emperours of Pious and Blessed Memory [ who lived ] before Us , to wit , b Constantine and Theodosius Junior , have Decreed concerning all Hereticall Opinions . Being therefore after this manner abrogated , let them be wholly cast out of the one and only Catholick and Apostolick Orthodox Church ; in regard they alter the eternall and salutary * Terms of the 318 Holy Fathers , and those of the [ 150 ] Blessed Fathers who † have published express Declarations [ concerning ] the Holy Ghost , c as likewise the [ Terms ] of those at Ephesus . It shall therefore be lawfull for no person whatever , whether Priest or Laïck , in any wise to transgress that most Divine Constitution of the Holy Creed . [ Further , ] together with all those Innovations made at Chalcedon , against the Divine Creed , [ We Decree ] that their Heresie shall be Anathematized , who deny that the only-begotten Son of God was really and truly incarnate and made man by the Holy Ghost , and of the Holy and ever-Virgin Mary the Theotocos , but in a false and monstrous manner assert [ that he took flesh ] either * from Heaven , or imaginarily and in shew only and appearance ; in fine , every Heresie , and if there hath been any other Innovation made , at what time soever , in whatever manner , or place of the whole world , either in sense and meaning , or in words , [ framed ] in order to a transgressing the said Divine Creed . But in regard 't is the property of an Imperial providence , by a foreseeing consideration and inspection liberally to distribute security to its Subjects , not only at the present , but for the future also ; We Decree that the most Holy Bishops in all places shall subscribe to this Our Divine Circular Letter when * exhibited to them , and shall plainly declare , that they adhere solely to the Divine Creed of the Three hundred and eighteen Holy Fathers , which the Hundred and fifty Holy Fathers have since confirmed ; in such manner as those most Holy Fathers afterwards convened at the Metropolis of the Ephesians have definitively Decreed , to wit , d that we ought only to follow the Divine Creed of the Three hundred and eighteen Holy Fathers , in regard it is the Boundary and Limit of the Faith : Anathematizing what ever hath at Chalcedon been made the stumbling-block of the Orthodox Laity , and wholly ejecting it out of the Churches , as being become the impediment of the e universall and our own [ private ] felicity . But whosoever after these our Divine Syllables ( which , we believe , are promulged agreeable to [ the mind of ] God , in regard they procure an Union to God's Holy Churches , wisht-for and desired by all men ; ) shall at any time attempt to produce , or so much as to name , either by way of dispute , or in their teaching , or writings , at what time , in what manner or place soever , the Innovation which hath been made at Chalcedon against the Faith ; our command is , that such persons as these ( in regard they are the Occasioners of Disquietude and Tumult to all God's Holy Churches and to every one of our Subjects , and are enemies to God and to our safety , according to those Laws promulged long before our time by Theodosius of Blessed and Divine Memory , against this manner of * improbity , which [ Laws ] we have subjoyned to this Our Divine Circular Letter ; ) if they be Bishops or Clergymen , shall be deposed : but if Monks , or Laicks they † shall be lyable to Banishment , to a Confiscation of all their Goods , and to the extreamest punishments . For thus the Holy and Consubstantiall Trinity ( at all times adored by Our Piety , ) the Framer and Enlivener of all things , being by Us now also worshipped , by an abolition of the forementioned ‖ Darnell , and a confirmation of the true and Apostolick Traditions of the Holy Creed , and rendred propitious and candid , both to Our Souls , and to every of Our Subjects ; will ever in future together with Us Govern Humane Affairs , and render them composed and peaceable . CHAP. V. Concerning those persons who consented to Basiliscus's Circular Letters , and rejected the Synod [ of Chalcedon . ] AS therefore 't is related by Zacharias the Rhetorician , Timotheus , newly returned from Exile ( as I have said , ) gave his consent to these Circular Letters : as did likewise Peter Bishop of Antioch , surnamed * Fullo , who together with Timotheus was present at the Imperial [ City Constantinople . ] These things having been performed in this manner , † they Vote that Paulus also should recover the Archiepiscopall Chair of Ephesus . Further , [ the same Zacharias ] affirms , that Anastasius , who had succeeded Juvenalis [ in the See ] of Jerusalem , subscribed the same Circular Letters , as likewise very many others : insomuch that they were in number about Five hundred , who condemned Leo's * Letter , and the Chalcedon Synod . [ The same Authour ] a does also some where record the Supplicatory Libell presented by the Bishops of Asia b convened at Ephesus , to Basiliscus ; part of the Contents of which [ Libell ] run thus . To the most Pious in all things , and the Lovers of Christ , our Lords Basiliscus and Marcus , perpetual Victors , c Augusti . And after some words . You have always seemed ( Most pious and Christ-Loving Emperours ! ) to be divers ways assaulted , together with the Faith which is hated and opposed . And after other words . A certain terrible expectation of Judgment , and an * Ardour of Divine Fire , and the Just † Resentment of Your Serenity , will in a short time ‖ Seize the Adversaries , who d with a certain arrogant folly , as it were with Darts , attempt to make an attack against the powerfull God and your Empire fortified by the [ true ] Faith ; nor do they in any manner spare our Tenuity : but continually assault us with reproaches and lies , as if by a necessity and a force we had subscribed to your Divine and Apostolick Circular Letters ; whereas we have set our hands thereto with all imaginable joy and alacrity of mind . And after some other words . Be pleased therefore to publish nothing contrary to your Divine Circular Letters ; knowing for certain what we have already said , that the whole world will be overturned again , and that the mischiefs done by the Synod at Chalcedon will be found small and triviall , which [ yet ] have effected these innumerable murders , and have unjustly and illegally poured forth the bloud of the Orthodox . And after other words . We protest before our Saviour Jesus Christ , e We entreat Your piety to be free from that just Canonicall and Ecclesiastick * condemnation and deposition inflicted on them , and especially [ from that inflicted ] on him , who by many [ evidences ] has been detected not to have governed the Bishoprick of the Imperial [ City ] holily . [ Further , ] the same Zacharias writes word for word thus . As soon as the Circular and Imperial Letters were published , those persons in the Imperial [ City ] f who were distempered with Eutyches's Opinion and followed a Monastick life , supposing they had met with Timotheus as with some unexpected gain , and hoping to reap a great advantage to themselves from the Circular Letters ; in great hast betook themselves to Timotheus . And when they had been convinced by him , that the Word of God was of the same substance with us according to the flesh , but Consubstantiall to the Father in relation to the Deity , they went back [ to their own homes . ] CHAP. VI. That Timotheus Aelurus recovered the [ Bishoprick ] of Alexandria , and having restored the priviledge of a Patriarchate to the [ Church ] of Ephesus , Anathematized the Chalcedon-Synod . THE same [ Zacharias ] says , that Timotheus leaving the Imperial [ City Constantinople , ] arrived at Ephesus , and [ there ] * placed a Paulus in the Archi-Episcopall See of the Ephesians . This [ Paulus ] had long before this been ordained by the Bishops of that Province , b agreeable to the more ancient usage : but had been ejected out of his See. Timotheus also restored to the Ephesine Church the c Patriarchicall priviledge , which the Synod of Chalcedon had deprived it of , as I have said . Removing from thence , he comes to Alexandria , and persisted to request those who came to him , to Anathematize the Synod of Chalcedon . Nevertheless , many others of his own Faction receded from him ( as 't is related by the same Zacharias , ) as did likewise Theodotus one of those that had been ordained at Joppa by * Theodosius , who was made Bishop of Jerusalem by some persons , at such time as Juvenalis went to Constantinople . CHAP. VII . That the Monks having raised a Sedition by the perswasion of Acacius , Basiliscus was put into a fear , and wrote and promulged Circular Letters contrary to those he had published before . [ THE same Zacharias ] relates likewise , that Acacius Bishop of Constantinople a was extreamly troubled at these things , and that he incited the Monks and Populacy of the Imperial [ City ] against Basiliscus , as being an Heretick . And , that Basiliscus , at length * renounced his Circular Letters , and wrote a Constitution , that what had been surreptitiously [ and rashly ] done , should be wholly vacated and made null ; and , that he sent abroad Letters contrary to his former Circular Letters , wherein he confirmed the Synod at Chalcedon . And these Anti-Circular-Letters ( as he terms them , ) Zacharias has omitted , who hath written his whole History with partiality and in favour to his own party . But the Contents of them run word for word thus . Basiliscus's Anti-Circular-Letter . Emperours Caesars , Basiliscus and Marcus. We Decree , that the Apostolick and Orthodox Faith ( which originally and from the beginning hath flourished in the Catholick Churches , which hath obtained even untill our Empire , which doth now obtain under our Empire , and which ought forever to obtain , into which we have been baptized , and which we believe ; ) shall only continue inviolate and unshaken , and shall for ever be prevalent in all the Catholick and Apostolick Churches of the Orthodox ; and , that nothing else shall be required . For this reason therefore We command , that all things which have been done on account of the Faith or Ecclesiastick * Discipline under our Empire , whether they be Circular Letters , or other [ Letters , ] or what ever else , shall be void and null : Nestorius and Eutyches , and every other Heresie , and all those who embrace the same Sentiments with them , being Anathematized . And [ ' t is our will , ] that concerning this Subject , neither any Synod should be convened , nor any other question [ started : ] but , that these things should continue firm and unshaken . Moreover , [ We command , ] b that those Provinces ( the Ordination whereof the Chair of this Imperiall and Glorious City hath had , ) shall be restored to the most pious and most Holy Patriarch and Arch-Bishop Acacius : to wit , the most pious Bishops that now are , continuing in their own Sees ; [ yet so ] that after their deaths no prejudice from this business may arise to the Right of Ordination [ belonging to ] the Holy Chair of this Imperial and famous City . Now , * it is dubious to no person , that this our Divine Decree has the force of a Divine Constitution . And these things proceeded in this manner . CHAP. VIII . Concerning Zeno's Return . BUT Zeno having ( as 't is reported ) [ seen in his sleep ] the Holy a Proto-Martyr Thecla , famous for her many Conflicts , who incited him , and made him a promise that his Empire should be restored to him ; marched his Army towards Byzantium . And having with gifts , corrupted those who besieged him , he drives out Basiliscus who had held the Empire two years ; and delivers him to the enemy after he had made his escape to the Holy Rails [ of the Altar . ] On this account Zeno dedicated a spatious Church , eminent for its * splendidness and beauty , to the Proto-Martyr Thecla , at Seleucia scituate in the Country of Isauria , and beautified it with many and Imperial Sacred gifts , which are preserved till these our times . Further , Basiliscus is sent into the Region of the Cappadocians , † in order to his being put to death : but he is b slain in that Station named c Acusus , together with his wife and children . And Zeno makes a Law , which abrogates what had been constituted by the Tyrant Basiliscus in his Circular Letters . Then also Petrus surnamed Fullo is driven from the Church of the Antiochians ; and Paulus from that of the Ephesians . CHAP. IX . That after Basiliscus's death , the Bishops of Asia , that they might appease Acacius , sent him a Penitentiary-Libell , [ craving pardon ] for their offence in rejecting the Synod of Chalcedon . [ IN the Interim , ] the Bishops of Asia , in order to their appeasing Acacius , excused themselves , and craved pardon , sending a Penitentiary-Libell [ to him , ] wherein they affirmed , that they had subscribed to the Circular-Letters by force and constraint , not voluntarily ; and they swore , that the thing was so , and that they had not believed , nor did believe otherwise than agreeable to the Synod at Chalcedon . The * purport of their Letters is this The Epistle , or Petition , sent to Acacius Bishop of Constantinople , from the Bishops of Asia . To Acacius the most Holy and most Pious Patriarch of the most Holy Church at the Imperial [ City ] Constantinople New Rome . And after other words . a He hath arrived amongst us and does what is right and fitting ; who also shall fill your place . And after a few words . By these Libells we signifie to you , that we have subscribed , not according to the intent of our minds , but by force and constraint , giving our consent thereto in words and Letters , but not in heart . For by [ the assistance of ] b your acceptable intercessions , together with the assent of the Deity , we believe in such manner as we have received from those . Three hundred and eighteen Luminaries of the world , and from the Hundred and fifty Holy Fathers . Besides , [ we believe ] those matters also , which have been piously and rightly determined at Chalcedon by the Holy Fathers convened there . Further , whether Zacharias the Rhetorician has calumniated these [ Bishops of Asia , ] or whether they themselves have lyed , in averring that they subscribed involuntarily , I cannot affirm . CHAP. X. Concerning those who governed the Bishoprick of Antioch . a AFter therefore Peter [ was ejected , ] Stephanus assumes the Chair of Antioch : whom the children of the Antiochians slew with reeds , which were made sharp like to Darts , as Johannes the Rhetorician has related . But after Stephanus , the Government of that same See was committed to Calendion , who excited those that came to him to Anathematize Timotheus , together with Basiliscus's Circular Letters . CHAP. XI . That the Emperour Zeno took a resolution of persecuting Aelurus : but by reason of his age he had compassion on him and let him alone . And how after Aelurus's death , Petrus Mongus was ordained by the Alexandrians . But Timotheus , Proterius's successour , by the order of the Emperour , obtained the Chair of the Alexandrians . MOreover , Zeno was resolved to have expelled Timotheus out of Alexandria : but understanding from some persons that he was now very aged , and would soon * go the way of all men , he † altered his resolution . And not long after [ Timotheus ] paid the common debt [ of Nature : ] whereupon a those of Alexandria by their own authority elect Petrus , surnamed Mongus , Bishop . Which , when it came to Zeno's hearing , disturbed him extreamly . Wherefore Zeno b punished Petrus with death : but he recalled Timotheus [ Salophaciolus , ] Proterius's successour , who then lived at Canopus on account of a Sedition raised by the people . Timotheus therefore by the Emperour's order recovered his own See. CHAP. XII . Concerning Johannes who obtained the Presidency over the Alexandrian Church after Timotheus , and how Zeno outed him in regard he had forsworn himself , and restored the Chair of Alexandria to Petrus Mongus . a BUT by the advice of some persons , Johannes a Presbyter , b appointed to be the Steward of the venerable Church of the Holy Forerunner and Baptist John , makes a journey to the Imperial City [ Constantinople , ] being sent on an Embassage [ to make an address to the Emperour , ] that if it should happen that their Bishop should die , the Inhabitants of Alexandria might have a c liberty of Electing one to preside over their Church whom they should have a mind to . This person , as Zacharias affirms , was by the Emperour discovered to have a design of procuring the Bishoprick for himself . And when he had oblieged himself by oaths , that he would never seek to get the Alexandrian Chair , he returned into his own Country . But the Emperour promulged a Law , that after Timotheus's death , that person should be Bishop whom the Clergy and * people [ of Alexandria ] should Elect. Timotheus having ended his life not long after , this Johannes ( as the same Zacharias has related , ) gave money d and disregarding the oathes wherein [ he had bound himself ] to the Emperour , is constituted Bishop of Alexandria . Which when the Emperour understood , he ordered him to be Ejected . And by the perswasion of some persons , the Emperour wrote an Exhortatory Edict to the Alexandrians , which he termed his * Henoticon ; and ordered , that the Chair of Alexandria should be restored to Petrus , provided he would subscribe to His Henoticon , and receive those of Proterius's party to communion . CHAP. XIII . That Petrus Mongus embraced Zeno's Henoticon , and joyned himself to the * Proterians . a THis Disposition , which had been made by the advice of Acacius Bishop of the Imperial City , b Pergamius , who was constituted Praefect of Egypt carries along with him . He being arrived at Alexandria , and finding Johannes fled , held a conference with Petrus , and perswades him to admit of ▪ Zeno's Exhortatory Edict , and moreover [ to receive ] those who had dissented from him . He admits therefore of the forementioned Exhortatory Edict , and subscribes to it . He promises also that he would receive those who were of the contrary party . Wherefore not long after this when a publick Festivity was celebrated at Alexandria , and all persons by a generall consent agreed to that termed Zeno's Henoticon , Petrus likewise admitted [ to communion ] those of Proterius's party . And having made an Exhortatory Oration to the people in the Church , he recited Zeno's Exhortatory Edict also , the Contents whereof were these . CHAP. XIV . Zeno's Henoticon . EMperour Caesar Zeno , Pius , Victor , Triumphator , Maximus , always Adorable , Augustus ; to the a most Reverend Bishops , Clergy , Monks , and Laicks , in Alexandria , and throughout Egypt , Libya , and Pentapolis . Knowing the only right and true Faith ( which the Three hundred and eighteen Holy Fathers convened at Nicaea by a Divine influence have set forth , and which the Hundred and eighteen Holy Fathers in like manner assembled at Constantinople have confirmed ; ) to be the Beginning and * Consistency , and the power and inexpugnable † Defence of Our Empire : We have ‖ made it Our business night and day , b by all imaginable Attention and Diligence , and by Our Laws ; that God's Holy Catholick and Apostolick Church , which is the incorruptible and immortall Mother of Our Scepters , should every where be multiplied and enlarged by that [ Faith : ] and that the Pious people continuing in Peace and that Concord [ which bears a relation ] to God , together with the Bishops most dear to God , and with the most Religious Clergy , Archimandrites , and Monks , might offer up their acceptable prayers for Our Empire . For whilest the Great God and our Saviour Jesus Christ , who was incarnate and born of the Holy Virgin and Theotocos Mary , approves of and readily accepts our Concordant Glorification and Worship , all sorts of enemies shall be consumed and extinguished : and all Nations will submit their necks to Our Power which is * according to God : [ in fine , ] Peace , and those Goods that are the Product thereof , temperateness of the air , plenty of fruits , and all other things which are usefull and advantageous , shall be conferred upon men . Whereas therefore the irreprehensible Faith doth in this manner † preserve Us and the Roman Affairs , Addresses have been presented to us by the most Religious Archimandrites , Hermits , and other Reverend persons , who with tears made supplication , that an Unity might be made in the most Holy Churches , and that the Members might be joyned to the Members , which that Enemy of Good hath long since been very solicitous to disjoyn : assuredly knowing , that c should he make war against the entire Body of the Church , he might with ease be vanquished . For from hence it happens , that there are innumerable * multitudes of men , which Time hath taken out of this life in the space of so many years , d part whereof have departed hence deprived of the Laver of Regeneration , and part have gone the inevitable way of mankind without a participation of the Divine Communion : and , that innumerable murders have been audaciously committed , and that not only the Earth , but the Air it self also hath been defiled by an abundant effusion of bloud . What man is he , who will not pray , that these things may be changed into a better State and Condition ? On this account therefore , We have made it Our business to certifie You , that neither We , nor the Churches in all places , either have had , or have , or in future will have , nor do We know any persons that have , any other Symbol , or Creed , or definition of the Faith , or Faith , save the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers , which the foresaid Hundred and fifty Holy Fathers confirmed . Moreover , if any one has [ any other Creed , ] we account him a person estranged [ from the Church . ] For by this Creed only ( as we have said , ) we are confident our Empire is * preserved . And all persons vouchsaft the Salutary † Illumination , receiving this only [ Creed ] are Baptized . The same [ Creed ] hath been followed by all the Holy Fathers convened at Ephesus ; who likewise deposed the impious Nestorius , and also those that afterwards embraced his Sentiments . Which Nestorius together with Eutyches , in regard they held opinions contrary to the foresaid [ Fathers , ] we do Anathematize , and do also admit of the Twelve * Heads which were dictated by Cyrillus of holy Memory , who was heretofore Arch-Bishop of the holy Catholick Church of the Alexandrians . But we confess the only Begotten Son of God and God , ( who was truly and really made man , our Lord Jesus Christ , Consubstantiall to the Father according to the Deity , and of the same substance with us as to his humanity , who descended and was incarnate by the holy Ghost , of Mary the Virgin and Theotocos , ) to be one , and not two . For we affirm , that the Miracles , and sufferings which he voluntarily underwent in the flesh , are of one . But we in no wise admit of those who divide , or confound , or introduce a † Phantasie . In regard the * impeccable and true Incarnation from the Theotocos hath not made an accession of [ another ] Son. For the Trinity hath ever continued the Trinity , although one of the Trinity , [ to wit , ] God the Word , hath been incarnate . Assuredly knowing therefore , that neither the holy Orthodox Churches of God in all places , nor the Prelates most beloved by God who preside over them , nor yet our Empire , hath received , or doth admit of any other Creed , or definition of the Faith , save the foresaid holy Creed ; without making doubts or delays , e We have united our selves . Now , we have written these things [ to you , ] not that we might innovate the Faith , but in order to the giving you full satisfaction . But we Anathematize every person , who has thought , or thinks otherwise , either now , or at any other time , whether at Chalcedon , or in any other Synod whatever : but more especially the foresaid persons Nestorius and Eutyches , and such as embrace their Sentiments . Be yee joyned therefore to [ Your ] Spirituall Mother the Church , and together with Us enjoy that same divine Communion therein , according to the forementioned one and only definition of the Faith of the Three hundred and eighteen Holy Fathers . For your most Holy Mother the Church expects to embrace You f as Her genuine Sons , and after a long time earnestly desires to hear Your sweet Voice . Make all imaginable haste therefore . For by doing hereof , you will procure to your selves both the Benevolence of our Master and Saviour and God Jesus Christ , and shall also be praised by our Imperial Majesty . After the reading hereof , all the Inhabitants of Alexandria were united to the Holy Catholick and Apostolick Church . CHAP. XV. That Johannes [ Bishop ] of Alexandria coming to Rome , perswades Simplicius to write to Zeno concerning what had hapned ; [ and what ] Zeno [ wrote back in answer to him . ] BUT Johannes , of whom we have made mention * before , after he had fled from Alexandria , a arrives at the Senior Rome : and there raised disturbances , affirming that he had been ejected out of his own Chair , on account of his defending Leo's * Dogmata , and the Chalcedon Synod : and , that another was substituted in his Room , who was an enemy to those Dogmata . Hereat Simplicius Bishop of the Elder Rome was troubled , and wrote to Zeno ; whereto Zeno returned answer , accusing Johannes of Perjury , and [ affirming ] that on that account , and for no other reason ▪ he had been Ejected out of his Bishoprick . CHAP. XVI . Concerning Calendion [ Bishop ] of Antioch , and that he was condemned to be banished on account of the friendship he was suspected [ to have held ] with Illus and Leontius ; also , that Petrus Fullo entred into an Union with Mongus , and with the [ Bishops ] of Constantinople and Jerusalem . MOreover , Calendion Bishop of Antioch wrote [ Letters ] to the Emperour Zeno , and to Acacius Prelate of Constantinople , wherein he termed Petrus an a Adulterer ; affirming that when he was at Alexandria , he had Anathematized the Chalcedon Synod . Some time afterwards , Calendion is condemned to be banished into Oäsis , being supposed to have b favoured c Illus , Leontius , and Pamprepius , in relation to a Tyranny raised by them against Zeno . But Petrus Fullo , who [ had been Bishop of Antioch , ] before d Calendion and Stephanus , as I have said , recovered his own [ Chair . ] Who both subscribed to Zeno's Henoticon , e and also sent Synodicall Letters to Petrus [ Bishop ] of Alexandria . Acacius also Bishop of Constantinople entred into a Communion with the f same [ Petrus Bishop of Alexandria : ] as did likewise Martyrius Bishop of Jerusalem , who sent his Synodicall Letters to the same Petrus . After this , g some persons separated themselves from Petrus's communion : so that from that time Petrus Anathematized the Synod of Chalcedon publickly . Which news coming to the hearing of Acacius Bishop of Constantinople , troubled him [ not a little . ] Acacius therefore caused some persons to be sent , who might enquire into the truth hereof . Whom Petrus being desirous fully to satisfie , that no such thing had been done by him , * framed Acts , wherein some persons affirmed , that to their knowledge no such thing h had been done by Petrus . CHAP. XVII . Concerning those things written by Petrus to Acacius who had embraced the Chalcedon-Synod . [ FOR ] This Petrus , a in regard he was a person that could cloath himself in any dress , of a mind mutable and crafty , and one that could conform to the times ; persisted not in the least in one and the same opinion . But sometimes he Anathematized the Chalcedon-Synod ; at others retracted , and embraced that Councill with all Suffrages . He wrote a Letter therefore to Acacius Bishop of Constantinople , the Contents whereof run word for word thus : The most high God will reward your Holiness , b for those great Labours and Troubles , which for so many years space you [ have undergone , ] conserving and defending the Faith of the Holy Fathers , which by uninterrupted Preaching you have confirmed . In which Faith we have found the Creed also of the Three hundred and eighteen Holy Fathers rightly and orderly placed , in which Creed we were heretofore Baptized , and which we have and do believe : which Creed the Hundred and fifty holy Fathers assembled at Constantinople have confirmed . You therefore without intermission leading all men the way , have united the holy Church of God , and by the weightiest and most convincing instances and arguments have perswaded us , that nothing contrary hereto hath been done in the most holy and Oecumenicall Synod convened at Chalcedon , which agrees with , and hath confirmed the determinations of the holy Fathers at Nicaea . For , having found nothing of any Innovation therein , we have given our absolute and perfect assent thereto , and believed it . But we understand , that certain Monks , envying our Fraternity , have conveyed some Calumnies to your holy ears ; which could not readily induce your Holiness to be incensed [ against us . ] And in the first place [ they affirm , ] c that we have removed the Reliques of our Father of holy Memory the blessed Arch-Bishop Timotheus , to some other place . Which Fact is neither acceptable to God , nor agreeable to the Laws . Then they pass to another [ crime , ] which is inconsistent with it self , and much worse than the former . For , how could we Anathematize the holy Synod held at Chalcedon , which we have believed and confirmed ? But you are not ignorant , nor is it concealed from Your piety , how great the Heat and Levity of the people amongst us is , as also [ that ] of the Monks who are desirous of change and Innovation . Who having entred into a Consult together with some malevolent persons that have severed themselves from the Church , attempt to draw the people after them . But , by the assistance of Your prayers , d we have found a way how to cure [ this mischief , ] without doing any prejudice to the holy Synod of Chalcedon ; for we have been certainly informed , that nothing new hath been done there . And in order to the perswasion and * satisfaction of the more simple , we have taken care that the same thing should be said by e those who hold Assemblies together with us . And to f this business , after I had been wholly intent upon it , I soon put a stop . Further , I do signifie to your Sanctity , that even at this very instant the Monks cease not , who sow * Tares , intermixing some persons amongst themselves , who never dwelt in g Monasteries , [ as ] instruments [ of Sedition ; ] and run up and down scattering various Rumours against Us , and † against the Peace of Christ's Church , and permitting us to perform nothing Canonically and in a manner befitting God's Holy Catholick Church : making it their business , that the people committed to our care should rule over , rather than obey us ; [ in fine , ] * they attempt the doing of whatever [ actions ] are unseemly [ in the sight ] of God. But we are confident , that Your Sanctity will give the Most divine Lord of the world an account of all things , and will take care , that [ such an ] Order shall be issued forth to them from His Serenity , as may be necessary in relation to the Ecclesiastick Peace , and befitting God and the Emperour : so that all persons may acquiesce in what [ shall be established . ] CHAP. XVIII . In what manner Johannes [ Bishop ] of Alexandria perswades Felix Pope of Rome , to send a Deposition to Acacius [ Bishop ] of Constantinople . [ IN the interim ] Johannes having fled to Rome , [ desisted not from ] troubling Felix , who had succeeded Simplicius in the Bishoprick of Rome , about those things done by Petrus ; and [ at length ] prevails [ so far , ] as Zacharias affirms , that a Deposition was sent from Felix himself to Acacius , on account of his holding a Communion with Petrus . Which Deposition , in regard it was a thing done a contrary to the Prescript of the Canons , as the same Zacharias has related ; ( for some of those persons who lead a Monastick life in that termed the Monastery of the * Acoemeti , delivered it ; ) Acacius would not admit of , nor acknowledge . And these things have indeed [ in this manner ] been written by Zacharias : but he seems to me , to have had no exact knowledge of the matters at that time transacted ; but , to have given us a very lame , maimed , and imperfect account ; to wit , those things only which he had from report and Hear-say . I my self therefore will give an accurate Narrative of that whole Transaction . b Libells having been presented to Felix by Johannes against Acacius , because he illegally held Communion with Petrus , and on account of other things done by him contrary to the Canons ; the Bishops Vitalis and Misenus are sent c from Felix to [ the Emperour ] Zeno , [ with these requests , ] that the Synod at Chalcedon might be confirmed , that Petrus might be expelled [ from his See ] as being an Heretick , and that Acacius should be sent to Felix , to give an account of those matters , whereof Johannes ( of whom we have made frequent mention ) might accuse him . CHAP. XIX . Concerning Cyrillus Governour of the Monastery of the Acoemeti , how he sent some persons to Felix at Rome , inciting him to revenge what had been committed against the Faith. a BUT before their arrivall at the Imperial City , Cyrillus Governour of those [ Monks ] termed the b Acoemeti , sends [ some persons ] to Felix , complaining of his slackness , in regard so great offences were committed against the true Faith. Felix therefore writes to Misenus and those who accompanied him , [ ordering them ] to do nothing before they should have had a conference with Cyrillus , and might be informed from him what was to be done . CHAP. XX. Concerning what Felix wrote to Zeno , and Zeno to Felix . THere were dispatcht to them other a Commonitories also from Felix ; who likewise wrote Letters to Zeno , both concerning the Chalcedon Synod , and also about the Persecution in Africa [ which had been raised ] by Onorichus . Besides , he wrote to Acacius . The Emperour Zeno returned an answer to Felix , [ wherein he told him ] that Johannes had given him trouble in vain , because * he had sworn that he would in no wise at any time sue for Admission to the See of Alexandria ; but , that afterwards he had disregarded his oath , and committed all manner of sacriledge : and , that Petrus had not been ordained rashly and without an exquisite tryall and examination , but with his own hand had subscribed , that he embraced the Faith of the Three hundred and eighteen Holy Fathers heretofore convened at Nicaea ; which Faith the Holy Synod at Chalcedon also had [ approved of , and ] followed . The express words [ of Zeno's Letter ] are these : You ought to be most undoubtedly assured , that both Our Piety , and the forementioned most Holy Petrus , and all the most Holy Churches , do Embrace and Revere the most Holy Synod of the b Chalcedonians , which hath fully agreed with the Faith in the Synod of the Nicaeans . c There are also extant in the same Acts the Letters , both from the forementioned Cyrillus , and from other Archimandrites of the Impeperiall City ; and also [ those ] from the Bishops and Clergy of the Egyptick Dioecesis , [ written ] to Felix , against Petrus as being an Heretick , and against those who communicated with him . Further , when the [ Monks ] belonging to the Monastery of the Acoemeti were come to Felix , d they accused Misenus and those that accompanied him , because till their arrivall at Byzantium , [ the name of ] Petrus had in secret been recited in the Sacred Diptycks ; but , that from that time till now it was recited publickly ; and therefore , that Misenus and those who accompanied him had held communion [ with Petrus . ] The Letter likewise of the Egyptians affirmed the same things [ with what I have related ] concerning Petrus ; and further also , that Johannes being a person Orthodox , had been legally Ordained ; but , that Petrus was Ordained only by e two Bishops , who maintained the same ill opinion with himself : and , that immediately after Johannes's flight , all manner of punishments had been inflicted on the Orthodox . And , that Acacius had had information of all these things by some persons who had made a journey to him [ from Alexandria ] to the Imperiall City ; and [ lastly , ] that Acacius was found to be Petrus's favourer and Assistant in all things . CHAP. XXI . That Symeones a Monk belonging to the Monastery of the Aoemeti went to Rome , and accused those Bishops sent from the Romans to Constantinople as having held Communion with Hereticks ; and , that these Legates , and those persons who held Communion with Petrus , were deposed by the Romans . THese [ accusations ] were much increased by Symeones one of those Monks termed the Acoemeti , who was sent [ to Rome ] from Cyrillus . For this person accused Misenus and Vitalis for having communicated with Hereticks ; [ he averred ] that the name of Petrus was publickly recited in the Sacred Diptycks , and that by this means many of the simpler sort were imposed upon by Hereticks , who affirmed that Petrus was received [ to communion ] even by the See of Rome . Symeones added likewise , that when severall question 's [ were proposed , ] Misenus and his companions would not allow of a conference with any person that was Orthodox , or make a delivery of Letters to them , or take an exact scrutiny of any thing that was audaciously attempted against the true Faith. Silvanus a Presbyter ( one that had conversed with Misenus and Vitalis at Constantinople , ) was likewise brought in , who confirmed what had been said by the Monks . Moreover , Acacius's a Letter to Simplicius was read , [ wherein Acacius ] affirmed , that Petrus had been long since Deposed , and that he was a Son of Night . And on these accounts Misenus and Vitalis were removed from the Sacerdotall Function , and separated from the undefiled Communion ; the whole Synod having given their Vote in these express words . The Church of the Romans doth not receive [ to Communion ] the Heretick Petrus , who hath long since been both condemned by the Vote of the Sacred Chair , and also Excommunicated and Anathematized . Against whom ( though nothing else were objected , yet ) even this would be sufficient , that having been ordained by Hereticks , he could not preside over the Orthodox . This also was contained [ in the said Sentence : ] b But , that Acacius [ Bishop ] of Constantinople deserves a severe reproof , the thing it self has demonstrated ; because in his Letter to Simplicius he has termed Petrus an Heretick , but at this present hath not detected it to the Emperour : for he ought , if he had loved Zeno , to have done this : but he loves the Emperour with a greater ardency of affection , c than he has for the Faith. But let us reduce our Relation to the d following Series of affairs . There is extant an Epistle of Acacius's , [ written ] to the Bishops in Egypt , and to the Ecclesiasticks and Monks ; and to the whole body of the Laity ; wherein he has attempted to repair and make up the Schism which had hapned . Concerning which affair he wrote also to Petrus Bishop of Alexandria . CHAP. XXII . Concerning the disturbances at Alexandria , and in severall [ other ] places , on account of the Synod at Chalcedon . THE Schism therefore increasing at Alexandria , Petrus ( after he had a again Anathematized Leo's Epistle , and the Acts of the Chalcedon Synod , and those persons who would not embrace the writings of Dioscorus and Timotheus ; ) perswaded some of the Bishops and Archimandrites to communicate with himself . And because he could not induce others [ to do the same , ] he drove most of them from their own Monasteries . For which reasons b Nephalius made a journey to the Imperial City , and gave Zeno an account of these matters . Whereat Zeno was sorely troubled , and sends Cosmas , one of his own Protectors , [ to Alexandria ; ] who gave forth many and great Menaces against Petrus on account of [ procuring an ] Unity , in regard by his own roughness he had raised a great dissention . But Cosmas , when nothing succeeded according to his wish and design , returned to the Imperial City , having only restored the Ejected Monks to their own Monasteries . Again therefore the Emperour sends Arsenius , whom he had preferred to be Prefect of Egypt and Dux of the Companies of the Militia . He being arrived at Alexandria in company with Nephalius , made a speech concerning Unity . But when he could not perswade [ them to it , ] he sent some of them to the Imperial City . Moreover , many disputes were held before Zeno concerning the Synod at Chalcedon : but nothing was brought to effect , because Zeno did not * wholly assent to the Synod at Chalcedon . CHAP. XXIII . Concerning Fravita and Euphemius [ Bishops ] of Constantinople ; and concerning Athanasius and Johannes [ Bishops ] of Alexandria : also concerning Palladius and Flavianus [ Prelates ] of Antioch ; and concerning some other persons . BUT Acacius [ Bishop ] of Constantinople having a in this interim gone the common way [ of mankind , ] Fravita succeeded him in his Bishoprick . And when this Pravita b had sent Synodick Letters to Petrus [ Bishop ] of Alexandria , Petrus on his part returned him answer in the like Letters wherein he affirmed the same things [ with what I have mentioned ] concering the Acts at Chalcedon . Moreover , after Fravita's departure out of this life , ( for he sate Bishop four months only ; ) Euphemius was ordained Bishop in his room . He receives the Synodick Letters , which Petrus had written to Fravita : and having found therein an Anathema against the Acts at Chalcedon , was mightily disturbed , and severed himself from Petrus's Communion . Both these [ Prelates ] Letters are extant , as well that from Fravita to Petrus , as that from Petrus to Fravita ; which , by reason of their prolixity , I have omitted . When therefore Euphemius and Petrus were about to contend one with another , and to convene Synods one against the other ; Petrus is prevented by death , and Athanasius succeeds him in his Chair . He attempted to unite the dissenting persons ; but could not effect it , the disagreeing parties being divided into c various opinions . This Athanasius having after this sent Synodick Letters to Palladius Successour to d Petrus in the Bishoprick of Antioch , did the same [ that Petrus had done ] in relation to the Synod at Chalcedon . The very same was likewise performed by Johannes , who after Athanasius succeeded in the Alexandrian Chair . And after the death of Palladius Prelate of the Church at Antioch , when Flavianus had succeeded him in his Chair , Solomon a Presbyter of Antioch is sent by him to Alexandria , who carried * his Synodick Letters , and requested Johannes's Letters in answer to Flavianus . But after this Johannes , another Johannes succeeds in the Chair of Alexandria . And these things proceeded in the same manner [ I have mentioned ] † till the beginning of [ the Emperour ] Anastasius's Reign . For he ejected Euphemius [ out of his Bishoprick . ] Which [ transactions ] I was necessitated to joyn together in one continued Series , both for perspicuitie's sake , and also that they might with more celerity be understood . CHAP. XXIV . Concerning the slaughter of Armatus , who was kinsman to the Empress Verina . BUT Zeno , by the perswasion of Illus , slew Armatus also , who was the Empress Verina's kinsman , whom , when sent [ against him ] by Basiliscus , Zeno had a ensnared with gifts , and , instead of being an Enemy , had made him a Friend and an Auxiliary . He also creates his Son Basiliscus , Caesar , at the City Nicaea . But when he was come to Byzantium , he slays Armatus by Treachery . But he makes his Son Basiliscus , instead of being a Caesar , a Presbyter . Who was afterwards promoted to the Episcopall dignity . CHAP. XXV . Concerning the Rebellion of * Theodoricus the Scythian ; and concerning the same person's death . THendoricus ; by Nation a Scythian ; made an insurrection also against Zeno : and having gathered together his own Forces in the [ Country ] of the Thracians , undertakes an Expedition against † him . And when he had ruined all the Countries before him , as far as the mouth of Pontus , he wanted but little of taking the Imperial City it self ; [ and had seized it , ] had not some of his Grea est Confidents , induced thereto [ by gifts , ] entred into a Consult ‖ about taking him off . Being informed therefore of this ill design of his own friends against him , he marched back ; and not long after this is numbred amongst those departed this life . Moreover , I will declare the manner of his death , which hapned thus . a A Javelin fitted with a loop of leather to cast it with , was hung up before his Tent , agreeable to the mode of the Barbarians . Having therefore a mind to exercise his body , he ordered his horse to be brought to him . And it being not customary with him to make use of a b Strator , he mounted his horse without any help . But the horse , being a beast unmanaged and fiery , before Theodoricus had bestridden him and setled himself , rises with his fore-feet , and began to go forwards upright on his hinder feet only . So that Theodoricus striving with his horse , and not daring to c curb him with the Bridle , least he should fall backwards upon him , nor yet being firmly seated in his Saddle , was tossed this way and that way , and thrown upon the point [ of his Javelin . ] Which ran obliquely into him , and wounded his side . Being conveyed from thence therefore to his bed , and having continued alive some few days , he died of that wound . CHAP. XXVI . Concerning Marcianus's Insurrection , and what hapned in Relation to him . a AFter these things , Marcianus ( the Son of Anthemius who had been Emperour of Rome , a kinsman by mariage to Leo Zeno's predecessour in the Empire ; for he had married Leontia Leo's younger daughter ; ) having disagreed with Zeno , made an attempt to set up for a Tyrant . And a sharp engagement hapning about the Pallace , wherein many fell on either side ; Marcianus routs his opposers . And [ by that attack ] had possest himself of the Pallace , had he not let that opportunity slip , by deferring that action till the morrow . For , Opportunity is a swift-wing'd Bird , and , whilst she flies at your feet , may peradventure be taken . But after she has avoided your hands , on a sudden she mounts on high , and derides those who pursue her , not suffering her self to be catcht by them in future . On which account therefore * Statuaries and Painters make her hair long before , but shave the hinder part of her head to the very skin : with great prudence intimating thereby , that as long as Opportunity is behind , she may be perhaps laid hold on by her long hair : but being got before , she makes a perfect escape , not having any thing whereby she may be taken hold of by the Pursuer . Which very thing at that time befell Marcianus , who lost that opportunity which was seasonably offered him , and was not in future able to recover it . For , on the morrow he was betrayed by his own party ; and having been wholly deserted , fled to the Church of the Divine Apostles . Whence he was drawn out by force , and banisht to Caesarea a City of the Cappadocians . Where keeping company with some Monks , he was afterwards found out to design a private escape . On which account he was by the Emperour sent to Tarsus of Cilicia , and having had his hair shorn , is ordained a Presbyter . These Transactions are with great elegancy written by Eustathius the Syrian . CHAP. XXVII . Concerning the Tyranny of Illus and Leontius . THE same Eustathius relates , that Zeno framed innumerable designes and intreagues , even against Verina his own mother in Law ; and , that after these things , he banisht her into the Country of the Cilicians : but , that afterwards , when Illus's Tyranny broke out , Verina removed to that termed the Castle of Papirius , and there ended her life . Moreover , the same Eustathius hath written the Affairs of Illus with much Eloquence ; how , having been treacherously laid wait for by Zeno , he made his escape ; and , in what manner Zeno delivered up that person [ to Illus ] to be put to death , whom he had ordered to murder Illus ; [ paying him with ] the loss of his head , which reward Zeno gave him for his unsuccessfullness in that attempt . Illus also was declared Master of the Oriental Milice by Zeno , who made it his business to conceal [ those treacherous designes he had framed against Illus . ] But Illus , having taken into an association with himself Leontius , and one Marsus a person eminent and skilfull , and Pamprepius ; went into the Eastern parts . Then [ the said Eustathius relates ] Leontius's being proclaimed Emperour , which was done at Tarsus of Cilicia ; and also , what these persons got by their Tyranny ; Theodoricus ( a person by original extract a Goth , and who was a man of eminency amongst the Romans , ) being sent against them , with an Army consisting partly of Romans and partly of Barbarians . The same Eustathius does very ingeniously describe the slaughter of these persons , which in a cruell manner was effected by Zeno's order , [ he repaying them with this reward ] for their Benevolence [ they had shown ] to himself : and , that Theodoricus , a made sensible of Zeno's treacherous designes [ against himself , ] departed to the Seniour Rome : ( But others affirm , b that [ Theodoricus made this journey into Italy ] by Zeno's perswasion : ) and having vanquished Odoacer in an Engagement , made himself Master of Rome , and assumed to himself the name [ only ] of King. CHAP. XXVIII . Concerning Mammianus , and the * Structures [ built by ] him . JOhannes the Rhetorician relates , that during the Reign of Zeno , one Mammianus , from being a Sedentary Mechanick , became an eminent person , and arrived at the Senatorian Order ; and , that this Mammianus built that Edifice termed The a Antiphorum in the Suburb Daphne , ( which place had before had Vines in it , and was fit for Tillage ; ) opposite to the publick Bath ; wherein is erected a Brazen Statue , [ with this Inscription , ] MAMMIANUS A LOVER OF THE CITY . [ The same Johannes adds , ] that he raised two Royall Porticus's in the City , for building very magnificent , and beautified with the splendour and brightness of Stones . And ▪ that between the two Royall Porticus's , The Tetrapylum a middle Edifice was erected by him , most exquisitely adorned with Columns and * Brass . I my self have seen the Royall Porticus's , which , together with their name , do still retain the Remains of their former Beauty ; their flour being paved with Proconnesian Marble . But , the [ rest of the ] Building has nothing of excellency . For , by reason of those Calamities which have befaln them , they have of late been repair'd , b nothing being added that might beautifie them . But , of The Tetrapylum erected by Mammianus we have not found so much as the very * Foundation . CHAP. XXIX . Concerning Zeno's Death , and the Proclaiming Anastasius Emperour . FUrther , Zeno dying Childless , of a disease [ termed ] an Epilepsie , after the seventeenth year of his Empire ; his brother Longinus , who had arrived at great power , entertained an hope , that he should invest himself with the Empire . But he proved unsuccesfull in his desires . For Ariadne encircled Anastasius with the [ Imperial ] Crown , who had not yet arrived at the Senatorian Order , but was inrolled in that termed * The Schole of the Silentiarii . Moreover , Eustathius relates , that from the beginning of Diocletian's Empire to Zeno's death and the Proclaiming of Anastasius , there passed Two hundred and seven years : from the † Empire of Augustus , Five hundred thirty two years and seven months : from the Reign of Alexander the Macedonian Eight hundred thirty two years , and likewise seven months : from the Reign of the Romans and Romulus , One thousand fifty two years , and moreover seven months : from the destruction of Troy , One thousand six hundred eighty and six years , with seven months . This Anastasius had his originall extract at the City Epidamnus , which is now termed Dyrrachium : and [ succeeded ] Zeno in his Empire , and married * his Wife Ariadne . And in the first place he sends away Longinus ( Zeno's brother , who bore the dignity of a Magister , which Officer the Ancients termed The Prefect of the Offices in the Pallace ; ) into his own Country . Then , [ he gave ] many other Isaurians [ a like liberty of returning into their own Country , ] who requested the same thing of him . CHAP. XXX . Concerning the Emperour Anastasius ; and how , because he would not innovate any thing in relation to the Ecclesiastick Constitution , the Churches over the whole world were filled with infinite disturbances : and many of the Bishops for that reason were ejected . [ FUrther , ] This Anastasius , being a person very a studious to promote Peace , would permit no innovation whatever to be made , especially in relation to the Ecclesiastick Constitution : and took all imaginable Courses , both that the most Holy Churches might continue undisturbed , and also that every person subject to his Government might enjoy a profound Peace ; all Animosity and Contention being far removed both from the Ecclesiastick , and from the Civill State of affairs . The Synod therefore at Chalcedon was in these times , neither publickly asserted in the most Holy Churches , nor yet wholly rejected : but every one of the Prelates acted according to that Sentiment they had embraced . b And some of them couragiously defended what had been expounded in that Synod , nor would they recede even from one syllable of it's determinations , or admit of the alteration of one Letter : but with much confidence * separated from , and would in no wise endure to communicate with those , who admitted not of that Synod's Decrees . But others , not only embraced not the Synod at Chalcedon and the determinations made by it ; but also * Anathematized it , together with Leo's Epistle . Othersome stifly adhered to Zeno's Henoticon ; [ which they did ] notwithstanding their disagreement amongst themselves concerning the one or the two Natures : these being imposed upon by the c composure of the Letters ; and those having a greater inclination to Peace and Unity . In so much that the Churches of the whole world were divided into private Factions , nor would the Prelates hold Communion one with another . Hence hapned many * Dissentions both in the East , and in the Western parts , and throughout Africa ; neither the Eastern Bishops keeping up a Society and Amity with the Western or those of Africa , nor yet on the other hand these with the Eastern Prelates . Moreover , the matter proceeded to an higher Degree of absurdity . For , neither did the Eastern Prelates hold a Communion amongst their own selves ; nor [ would ] those who governed the [ Episcopall ] Chairs of Europe or Africa [ cherish a communion one with another , ] much less with Strangers and Forreiners . Which when the Emperour Anastasius perceived ; he ejected those Bishops who made any Innovation , out of the Church ; where-ever he found any such person , either crying up the Synod of Chalcedon contrary to the usage in those places , or else Anathematizing it . He ejected therefore out of the Imperial City , in the first place Euphemius , as we have related * before , and then Macedonius ; after whom Timotheus was made [ Bishop . ] Flavianus also [ was by him ejected ] out of Antioch . CHAP. XXXI . The Letter of the Monks of Palestine to Alcison concerning Xenaias and some other persons . NOw , concerning Macedonius and Flavianus , the Monks in Palestine , in their Letter to a Alcison , say word for word thus : But , b Petrus being dead , they were again divided amongst themselves ; and Alexandria and Egypt and Libya continued within their own Communion . The rest of the East likewise held a Communion separate from others , c in regard the Westerns refused communicating with them on any terms , unless to their Anathematizing of Nestorius , Eutyches , and Dioscorus , they would add Petrus Mongus also , and Acacius . The Churches therefore over the whole world being in this posture , the genuine [ followers ] of Dioscorus and Eutyches were reduced to the smallest number imaginable . And when they were now just about vanishing in such a manner as not to appear any more in the world , One d Xenaias , [ a person agreeable to his name ] truly a stranger from God , ( on what design we know not , nor what the grudge was which he would revenge upon Flavianus , but ) under a pretext of the Faith , as most do say , begins to move against Flavianus , and to calumniate him as a Nestorian . But when Flavianus had Anathematized Nestorius together with his opinion , Xenaias passes from Nestorius e to Dioscorus , and to Theodorus , and Theodoret , Ibas , f and Cyrus , and Eutherius , and Johannes , and we know not to what persons else , nor whence he had gathered them . Some of whom had in reality been Asserters of Nestorius's Sentiments : but others of them , suspected to have been [ Nestorius's followers , ] had Anathematized him , and had ended their lives in the Communion of the Church . Unless ( says [ Xenaïas to Flavianus ] ) you will Anathematize all these persons who are distempered with Nestorius's Tenets , you are an Embracer of Nestorius's Sentiments , although you should Anathematize him a thousand times , together with his Opinion . By Letters also he excites the Favourers of Dioscorus and Eutyches , perswading them to assist himself against Flavianus , and to require him not to Anathematize the Synod , but the forementioned persons [ only . ] When Flavianus the Bishop had made a long and stout resistance against these men , and against others who together with Xenaias combined against him , to wit , one g Elusinus Bishop of the Second Cappadocia , Nicias [ Bishop ] of Laodicea in Syria , and others from other places ; ( to relate the Causes of which persons * hatred against Flavianus , belongs not to us , but to others : ) at length [ Plavianus ] supposing h they would not be quiet in behalfe of these persons , yielded to their contentious humour : and having in writing Anathematized the foresaid persons , sent [ his Libell ] to the Emperour : For they had incensed him against Flavianus , as being an Assertour of Nestorius's Opinion . But Xenaias not satisfied even herewith , required again of Flavianus , that he should Anathematize the Synod it self , and those who asserted two natures in the Lord [ Christ , ] one of the Flesh , another of the Deity . Which when Flavianus had refused to do , Xenaias accused him again , as being a Nestorian . After many debates in reference to this matter , when the i Patriarch had drawn up an Exposition of the Faith , wherein he profest that he embraced the Synod as to what related to the Deposition of Nestorius and Eutyches , but not as to its definition and doctrine of the Faith ; they renewed their Accusations against him , as if he were a secret favourer of Nestorius's Sentiments , unless he would add an Anathematism against the Synod it self also , and against those who asserted two Natures in our Lord , one of the Flesh , another of the Deity . Moreover , by their many fraudulent words ' and expressions , they induced the k Isauri also to embrace their own Opinion . And having drawn up a Writing concerning the Faith , wherein they Anathematized the Synod together with those who affirmed two Natures , or Proprieties [ in Christ ; ] they withdrew themselves from a Communion with Flavianus and Macedonius ; and enter into society with others , who had subscribed to their Writing . During this interim , they entreated the Bishop of Jerusalem also , that he would draw up in writing the Form of his own Faith. Which he having set forth , sent it to the Emperour by the followers of Dioscorus . l And that [ Copy of it ] which they produce , does indeed contain an Anathematism of those who assert two Natures . But , the Bishop of Jerusalem himself affirms , that it has been adulterated by them , and produces another without any such Anathematism . Nor , need this seem a wonder . For they have frequently corrupted the Books of the Fathers . And by [ false ] Titles have ascribed many of Apollinaris's Books , to Athanasius , to Gregorius Thaumaturgus , and to m Julius . By which [ Books ] especially , they have induced many persons to [ embrace ] their own impiety . Further , they requested of Macedonius a Writing concerning his own Faith. Who set forth an Exposition thereof , affirming that he knew no other Faith save that of the Three hundred and eighteen , and hundred and fifty [ Holy Fathers ; ] and he Anathematizes Nestorius and Eutyches , and those who assert two Sons , or two Christs , or who divide the Natures : n but has made no mention of the Ephesine Synod which deposed Nestorius , nor of that at Chalcedon wherein Eutiches had been deposed . Whereat the o Monasteries about Constantinople were highly offended , and separated from the Communion of Macedonius the Bishop . In the mean while , Xenaias and p Dioscorus having brought over many of the Bishops to their own party , became intollerable ; and raised Tumults against those who refused to Anathematize [ the Synod . ] And against such as would not in the end yield to them , they framed many stratagems , and caused them to be cast into Exile . In this manner therefore , they banish Macedonius , and q Johannes Bishop of Paltum , and Flavianus . These are the Contents of the foresaid Letter . CHAP. XXXII . Concerning the Expulsion of Macedonius [ Bishop ] of Constantinople , and of Flavianus [ Bishop ] of Antioch . BUt , there were other things which secretly a wrung Anastasius . For when Ariadne had taken a resolution to cloath Anastasius with the Imperial purple ; Euphemius , who presided over the Archi-Episcopal Chair [ of Constantinople , ] would on no terms give his consent , till such time as Anastasius had delivered to him a Caution [ or , Contract , ] in writing , written with his own hand , and [ confirmed ] with great Oaths , that he would preserve the Faith entire , and introduce no Innovation into Gods Holy Church , if he should obtain the Imperial Scepter . Which paper Euphemius delivered to Macedonius who was intrusted with the custody of the Sacred Vessells . Euphemius had done these things on this account , because Anastasius was by many persons thougt to be addicted to the Manichaean Heresie . After Macedonius therefore had ascended the Episcopal Throne , Anastasius was desirous of having his own Caution restored to him , saying it would be a reproach to the Empire , if the forementioned Obligatory-Instrument should be kept [ laid up in the Church . ] Against which when Macedonius made a resolute opposition , and affirmed that he would not betray the Faith ; the Emperour [ Anastasius ] framed all imaginable designes against him , resolving to eject him out of his [ Episcopal ] Chair . Certain Boyes therefore who were slanderers , were produced , who falsly accused both themselves , and Macedonius of a filthy and unclean act . But , when it was found , that Macedonius was deprived of his Genitalls , they betook themselves to other Arts and Designes ; till at length , by the advices and perswasions of Celer Master of the Offices at Court , Macedonius withdrew privately from his [ Episcopal ] Chair . But in the Expulsion of Flavianus , they have added other things . For we have received information from some very aged persons , who perfectly remembred what ever had hapned during Flavianus's being Bishop ; which persons do affirm , that those Monks [ who dwelt ] in that Country termed b Cynegica , and whatever other [ Monks ] inhabited the first Provinces of the Syrians , perswaded thereto by c Xenaias , a man [ by Extract a Persian ; ] ( Which Xenaias was Bishop of Hicrapolis a City near to [ Antioch , ] and by a Greek name he was termed Philoxenus : ) flock't together , and in a tumultuous and very disorderly manner made an irruption into the City [ Antioch , ] where they would compell Flavianus to Anathematize the Chalcedon Synod and Leo's Epistle . Whereat Flavianus being extreamly troubled , and the Monks pressing on with great violence ; the populacy of the City made an Insurrection , and slew a great many of the Monks ; in so much that a vast number of them had the [ River ] Orontes for their Tomb , their bodies being buried in its waves . There hapned another thing also , not much inferiour to this . For , the Monks of Syria Coele ( which is now termed Syria Secunda , ) having a mighty affection for Flavianus , because he had lead a Monastick life in a certain Monastery which was situate in a * Country named Tilmognus ; came to Antioch , with a resolution to defend Flavianus : so that at that time also some , and those no small [ mischievous accidents ] hapned . Whether therefore on account of the former [ Tumult , ] or by reason of [ that disorder we have mentioned ] in the second place , or for both , Flavianus is ejected and banished to Petrae , [ a Town ] situate in the utmost confines of The Palestines . CHAP. XXXIII . Concerning Severus Bishop of Antioch . FLavianus therefore having been ejected , Severus is preferred to the Episcopal Throne of Antioch , on the a five Hundredth fifty first year of Antioch's being * styled a free City , in the month Dius , it being the Sixth Indiction of the b Cycle then [ current ; ] but at this present time wherein we write , it is the Six hundredth fourty first year . This Severus had Sozopolis for the place of his Nativity , which is one of the Cities of the Province Pisidia . He had formerly imployed himself in the study of the Law at Berytus . But , having afterwards soon left * those studies , when he had received holy Baptism in the sacred Temple of the divine Martyr Leontius who is honoured at Tripolis a City of the c Maritime Phoenice , he betook himself to a Monastick life in a d certain Monasterie situate in the mid way between the small City Gaza and that little Town termed Majuma . In which place e Petrus the Iberian also , who had been Bishop of the same Gaza , and was banished together with Timotheus Aelurus , * had exercised a Monastick life , and had left himself a famous name . Further , Severus [ on a time ] ingages in a dispute with Nephalius , who formerly had been of the same † Sentiment with him concerning the one Nature [ of Christ ; ] but had afterwards united himself to to the Defenders of the Chalcedon Synod , and to those who asserted two Natures in our Lord Jesus Christ. By this Nephalius therefore , and those who were of his party , [ Severus ] is driven out of his own Monastery , together with severall others who held the same opinion with himself . From whence he went to the Imperial City , under the notion of an Embassadour , in defence both of himself , and those who had been ejected with him . And there he becomes known to the Emperour Anastasius , as He hath related at large who wrote Severus's Life . Moreover , the same Severus , in the f Synodick Letters which he wrote , has in express words Anathematized the Chalcedon Synod . Concerning which matter , [ the Monks of Palestine ] in their Letter to Alcison , say these words . g The Synodick Letters of Timotheus now [ Bishop ] of Constantinople , have indeed been approved and admitted of here in Palestine : but the deposition of Macedonius and Flavianus , hath not been allowed of ; nor yet Severus's Synodick Letters . h But , those persons who brought them hither , were disgracefully and contumeliously used , agreeable to their deserts , and betook themselves to their heels ; i the populacy of the City and the Monks having made an Insurrection against them . In this posture was Palestine . k But , of those who were subject to [ the See of ] Antioch , some , induced thereto by fraud , were prevailed upon ; of which number is Marinus Bishop of Berytus . But others , by force and * compulsion gave their assent to Severus's Synodick Letters , wherein was contained an Anathematism , both of the Synod , and of the rest who had asserted two Natures or ●roprieties in our Lord , one of the Flesh , another of the Deity . Some , when through necessity they had given their assent , afterwards altered their minds , and revoak's [ it : ] of which number are the Bishops subject to Apamia . Others wholly refused to assent ; of which number are Julianus [ Bishop ] of Bostri , and Epiphanius of Tyre , and some others , as they say , Bishops . But , the Isaurians , now come to themselves , condemn themselves for their former mistake : Moreover , they Anathematize Severus together with his followers . Yea , some of the Bishops and Ecclesiasticks under Severus , having relinquish't their own Churches , are fled away : of which number is Julianus [ Bishop ] of Bostri , and Petrus of Dama●cus , who reside here with us . l Mamas also : which person seemed to have been one of the two Ring-leaders of the Dioscorians , m by whom Severus himself had been instructed , who has condemned their arogancy . And after the interposition of other words . But , the Monasteries here , and Jerusalem it self , also most other Cities together with their Bishops , by Gods assistance are of one and the same mind in relation to the true Faith. For all which persons , and for us , pray ( most Holy Lord and our most Honoured Father ! ) that we enter not into temptation . CHAP. XXXIV . Concerning the [ Libell of ] Deposition sent to the same Severus by Cosmas and Severianus . BUt , in regard the forecited Letters do attest , that a those Prelates under [ the Jurisdiction of the Church of ] Apamia receded from [ the Communion ] of Severus ; come on , let us add a certain passage , * which we have been told by our Fathers , although it be not as yet recorded in any History . Cosmas Bishop of our Epiphania , † in the Vicinage whereof runs the [ River ] Orontes , and Severianus [ Bishop ] of Arethusa a neighbouring City , being disturbed at Severus's Synodick Letters , severed themselves from his Communion , and sent a Libell of Deposition to him whilst he sate Bishop of the City Antioch . They deliver the Libell to one Aurelianus * Arch-Deacon of the Church of Epiphania . who , in regard he feared Severus , and [ dreaded ] the Grandeur of so great a Bishoprick , after his arrivall at Antioch , cloathed himself in the habit of a woman , and comes to Severus , † jesting and playing the wanton , and by all ways imaginable seigning himself to be a woman . [ In fine , ] having let down the Vail wherewith his head was covered , as far as his breasts he lamented , and by fetching deep sighs besought assistance ; and under the pretence of a Supplicatory Libell , delivers a Deposition to Severus then going forth . And without being taken notice of by any person , withdraws out of the croud which followed [ Severus ; ] and by flying purchases his own safety , before Severus knew what the Contents of the Libell were . But Severus , notwithstanding he had received the Libe● , and understood what was contained therein , nevertheless continued possest of his own See , untill the death of Anastasius . Further ; when Anastasius was informed of what had hapned to Severus , ( for , we must not omit the mentioning of an Act of Anastasius's , which was wholly made up of Clemency and Humanity : ) he orders Asiaticus b who bore the command of the Militia in Phoenice Libanensis , to eject Cosmas and Severianus out of their own Sees , because they had sent a Libell of Deposition to Severus . After Asiaticus was arrived in the Eastern parts , and found many persons defending the opinions of Cosmas and Severianus , and that their Cities made a stout resistance in favour of their own Bishops ; He gave Anastasius an account , that those Bishops were not to be driven out of their own Sees without bloudshed . So much of Clemency and Humanity therefore was there in Anastasius , that he wrote expresly to Asiaticus , that he would in no wise c effect any thing , though never so great and splendid , if but a drop of bloud were to be spilt . In this posture therefore were the affairs of the Churches over the whole world , * during the Empire of Anastasius . Whom some persons judged to be an Enemy to the Chalcedon Synod , and have expunged his name out of the Sacred Tables . But at Jerusalem ▪ even whilst living , he was Anathematized . CHAP. XXXV . Concerning the destruction of the Jsaurian Tyrants . BUt , it will not be disagreeable to the promise we have made * before , if to this History we annex some other [ Transactions ] worthy to be recorded , a which have hapned during the times of Anastasius . Longinus Zeno's kinsman , being arrived in that [ Country ] wherein he had been born , as hath been shown * before , † ingages in an open War against the Emperour . And great Forces having been raised on the one side and on the other , amongst which was Conon , heretofore Bishop at Apamia [ a City ] of the Province of the Syrians , who , in regard he was an Isaurian , bore Arms under the Isaurians ; at length the War was terminated [ in this manner . ] The Isaurians who fought under Longinus were all cut off to one man. But the heads of Longinus and b Theodorus were sent to the Imperiall City by Johannes Scytha . Which heads the Emperour [ ordered to be ] fixt upon Poles , [ carried about , ] and hung up in that [ Suburb ] termed Sycae situate over against Constantinople : a gratefull spectacle to the Byzantines , because of those mischiefes they had suffered from Zeno and the Isaurians . Moreover , the other Longinus , surnamed Selinuntius , the chief supporter of that Tyrannick Faction , and together with him Indes , are [ taken and ] sent alive to Anastasius , by Johannes surnamed Gibbus . Wherewith the Emperour and the Byzantines were highly pleased , in regard Longinus and Indes were in the manner of a Triumph lead through the streets of the City , and thorow the Cirque , [ carrying ] Chains made of Iron , which were put round their necks and about their hands . From that time those [ Donatives ] heretofore termed c The Isaurica began to be paid into the Imperial Treasury . Now , that was [ a sum ] of Gold , paid every year to the Barbarians , amounting to the weight of Fifty thousand pounds . CHAP. XXXVI . Concerning the * Saracens , that they made a Peace with the Romans . THose Barbarians also [ termed ] Scenitae , not without damage to themselves , became petulant , and insulted over the Roman Empire ; and ruined the * Province Mesopotamia , a both the Phoenice's , and Palestine . But , having received a severe overthrow from the Military Commanders in each Province , at last they were quiet , and by a generall consent that whole Nation made a Peace with the Romans . CHAP. XXXVII . Concerning the Siege of Amida , and the building of [ the City ] Daras . MOreover , the Persians , then subject to their King Cavades , broke the League [ with the Romans ; ] and having left their native soyle , in the first place invaded Armenia , and took the small Town named Theodosiopolis ; after which they marched to Amida a well-fortified City of Mesopotamia ; which they laid Siege to and took . But the Roman Emperour by vast Labour rebuilt it . But , if any one be desirous of having a particular knowledge of these matters , and would read an Accurate Narrative of all these Transactions ; [ let him consult ] Eustathius , who with much acuteness , great Labour , and a singular Elegancy , hath written an History [ of these affairs . ] Which Historian having brought down his History to these very times , departed this life , and left off writing at the twelfth year of Anastasius's Empire . After this war was ended , Anastasius makes Daras ( a place of Mesopotamia , situate in the utmost confines of the Roman * pale , and being The Boundarie as it were of the Roman and Persian Empire ; ) a City , from its being a Field : which he fortified with a strong wall , and adorned with various and those splended Buildings , to wit , Churches and other sacred Houses , and with Royall Porticus's , publick Baths , and other [ Works , ] of which the most eminent Cities do [ usually ] boast . 'T is said by some persons , that this place got the name of Daras , because Alexander the Macedonian son to Phillip , had totally vanquished Darius there . CHAP. XXXVIII . Concerning the Long Wall. THe same Emperour perfected a vast Work , worthy to be recorded , a which is usually termed The Long Wall , situate in a very convenient place of Thracia . This Wall is distant from Constantinople about Two hundred and eighty furlongs : it embraces both the Seas , [ and runs out ] like a Streight to the length of Four hundred and twenty furlongs : it makes the [ Imperiall ] City from being a * Peninsula , almost an Island , and affords a most convenient and safe passage to those who have a mind to sail from that place termed Pontus to Propontis and the Thracian Sea. It repells also those Barbarians , who make Excursions out of that termed the Euxine Sea , out of Colchis , from the Lake Maeötis , and from the places about Caucasus ; and likewise them , who are usually poured in , out of Europe . CHAP. XXXIX . Concerning that [ Tax ] termed the Chrysargyrum , and how Anastasius abolished it . MOreover , the same Emperour performed an eximious and plainly divine Action , to wit , the Perfect and intire * Abolition of that [ Tax ] termed † The Chrysargyrum . Concerning which thing we are now to speak , although it wants the Tongue of a Thucydides , or rather one of more Eminency and Eloquence , [ to give a Narrative of it . ] However , I will declare the matter , not induced thereto by my eloquence , but confiding in [ the greatness of ] that Action . Upon the Dominions of the Romans , which were so great and so far diffused , was imposed a miserable Tax , detestable to God , and misbecoming even the Barbarians themselves , much less [ agreeable ] to the most Christian Empire of the Romans . This Tax , on what account neglected and tolerated I know not , continued till the times of Anastasius , who by his Imperial magnificence abolish't it . It was imposed both upon many others who got their maintenance from a Charitable Contribution , and also upon those women who sold the beauty of their Bodies , upon * common Whores likewise who prostituted themselves in Baudy-houses which stood in the hidden and obscure places of the City ; moreover , upon * Catamites , who affected not only Nature it self , but the Republick also , with Ignominy . In so much that , this Tax , instead of a Law , made loud proclamation , that those who had a mind , might securely and with impunity commit such abominable Leachery . Further , that impious and detestable † profit arising from this Tax , was every fourth year paid in to the a First and Chiefest of the Praefectures , by the Collectours who gathered it in all places ; so that , it was not the smallest part of this Praefecture , to have both its b Proper * Scrinia ( as they term them , ) and also c such Officers as managed the Accounts of this Nature ; [ and these were ] not persons mean and obscure , who lookt upon this employ to be a † Militia as well as the rest . Which when Anastasius understood , and had d referred it to the Senate , and had likewise deservedly pronounced this thing to be a detestable impiety and a wickedness new and unheard-of ; he made a Law wherein 't was declared that it should be wholly abolished , and he burnt those papers ‖ which contained a Summary of this Exaction . And , being resolved to make a perfect Holocaust [ as it were ] of This Tax to God , to the end that no one of his Successours in the Empire might in future again renew the old Infamy [ of this Exaction ; ] he feignes himself grieved and vexed ▪ e and accused himself of imprudence , and of the highest degree of madness , saying , that by attributing too much to Vain-glory , he had neglected the utility of the Republick , and had rashly and inconsiderately abolished so great a Tax , which had been found out by his Ancestours , and confirmed by so long a duration of Time ; before he had duely weighed in his mind the imminent dangers , or the expence of the Milice , ( which is the living Wall of the Government , ) or [ Lastly ] those [ charges which are necessary ] to the Service of God. Without declaring therefore any of the thoughts of his mind , he signifies , that it was his intent to restore the forementioned Tax . And having sent for those Officers who had been employed in Collecting that Tax , he confest that he repented indeed of what he had done ; but knew not what course he could now take , or how he might correct his own mistake , in regard all the papers were burnt , which could have set forth a * Notitia of this Tax . These persons having , not feignedly , but in reality , lamented [ the Abolition of ] this Tax on account of that unjust gain which accrued to themselves therefrom , and pretending the like difficulty [ that the Emperour did , in getting it restored : ] Anastasius perswaded and entreated them , that they would proceed in all imaginable methods of making a search , whether or no the way of Assessing and Collecting this whole Tax might be found out from those Tables which lay in every place ; And having assigned a Salary to each of them , he dispatcht them away to make a Collection of those Papers , giving order , that whatever Paper might be of use in setting forth the Notitia of this Tax , whereever it were found , should be brought to himself ; to the end that , after much circumspection and the most exquisite accuracy imaginable , a Notitia of this whole Tax might be again composed . When therefore those persons , who were employed in this affair , had some time after made their return , Anastasius seemed very chearfull and full of joy . And he did f really rejoyce , because he had obtained what he desired . He inquired therefore the manner , how , and with whom [ these papers ] had been found , and whether or no any one of this sort [ of Monuments ] were left behind . But , when they had affirmed positively , that great pains had been taken by them in the Collecting of these papers , and had sworn by the Emperour himself , that no other paper could be found in the whole Roman Empire , which might set forth The Notitia of this Tax : [ the Emperour ordered ] a great fire to be again made of those papers which had been brought , the ashes whereof he [ caused to be ] put into water ; it being his intent wholly to abolish this Exaction : that so , neither the dust , nor the ashes , nor any the least remain of this thing , or of the burnt papers , might be left appearing . But , least whilst we so much extoll the * abolition of this Tax , we should seem not to know , what , and how great matters have with partiality enough been related by the more ancient Writers concerning this [ Exaction ; ] come on , I will now produce even those passages also , and will demonstrate them to be false , and most especially , from those very things which they themselves have related . CHAP. XL. Concerning what Zosimus hath written in relation to The Chrysargyrum , and about the Emperour Constantine . ZOsimus ( one of their number [ who have followed ] the execrable and abominable Superstition of the † Heathens , ) being highly incensed against Constantine [ on this account , ] because he was the first Emperour that embraced the Christian Religion , and relinquished the abominable Superstition of the * Graecians ; relates , that he was the first [ Emperour , ] who invented that termed The Chrysargyrum , and made a Law , that such a Tax as that should be brought in [ to the Treasury ] every fourth year . [ The same Zosimus ] has ‖ loaded that Pious and Magnificent Emperour with infinite other [ Calumnies . ] For , he says , that he contrived severall other altogether intollerable [ mischiefs ] against [ persons of ] all qualities and conditions , and , that he cruelly murdered his Son Crispus , and likewise killed his own Wife Fausta , whom he shut up [ and stifled ] in a Bath which had been over-much heated . And , that when he had sought amongst his own Priests for an expiation of such horrid and nefarious Murders as these , and had found none : ( for they openly declared , that such black crimes as these could not be purged by sacrifice ) [ he adds ] that he accidentally met with an Egyptian who had come out of Iberia : and , that having received information from him , that the Faith of the Christians abolished all manner of sin , he embraced those things which the Egyptian had imparted to him . And , that from that time he relinquished * the Religion of his Ancestours , and made a Beginning of Impiety , † as he terms it . Now , that these things are notoriously false , I will demonstrate immediately : But , in the first place I must give a Relation concerning The Chrysargyrum . CHAP. XLI . An Invective against Zosimus , on account of the Reproaches and Calumnies he has cast upon Constantine and the Christians . THou sayst therefore , ( O destructive and impure * Daemon ! ) that Constantine resolving to build a City equall to Rome , at first attempted the erecting of such a great City in the mid way between Troas and Ilium ; and having laid the Foundations and raised the wall to an heighth , afterwards he found Byzantium to be a place more Commodious , and so incompassed that with walls ; which old City he enlarged to such a degree , and adorned it with such † splendid Buildings , that it seemed not much inferiour to Rome which in so many years had by little and little arrived at that Greatness . Thou sayst further , that he distributed amongst the Byzantine people ‖ The Annona out of the publick stock , and gave a vast sum of Gold to those who had removed together with him to Byzantium , for the building of their own private houses . Again , thou writest word for word thus ; After Constantine's death , [ the supream management of ] Affairs devolved only to his Son Constantius , [ to wit ] after the death of his two Brothers . And when Magnentius and Vetranio had set up for Tyrants , he attacked Vetranio by perswasives . For , both their Armies being come together , a Constantius in the first place made a Speech to the Souldiers , and put them in mind of his Fathers Liberality , with whom they had waged many Wars , and [ by whom ] they had been honoured with the greatest Gratuities . Which when the Souldiers had heard , they divested Vetranio of his purple , and drew him out of the Tribunal [ clothed ] in a private habit . Notwithstanding , [ thou doest affirm , ] that he underwent nothing of molestation from Constantius , who together with his Father hath by Thee been loaded with so many Calumnies . How therefore Thou canst judge it agreeable [ to affirm ] the same person to have been so Liberall , and so Bountifull ; and yet so tenacious and sordid , as to have imposed such an execrable Tax ; I am [ I must confess ] wholly ignorant . Further , that he neither slew Fausta nor Crispus , nor , for that reason , received our Mysteries from any Egyptian ; hear the words of Eusebius Pamphilus , who flourished in the same times with Constantine and Crispus , and was frequently conversant with them . ( For , thou writest not even what thou hast received by Report , much less the Truth : in regard thou livedst a long time after , [ to wit , ] in the Reign of Arcadius and Honorius ( to b whose Times thou hast brought down thine History , ) or rather , after them . ) In the c Eight Book of his Ecclesiastick History [ Eusebius ] writes word for word thus : Within some small Intervall of time , the Emperour Constantius ( a person of extraordinary mildness throughout his whole life , most favourable to his Subjects , and one that had a singular affection for the divine Doctrine [ of our Religion , ] ) ended his life according to the common Sanction of Nature , leaving his own Son Constantine , Emperour and Augustus in his stead . And , after some other words . Constantine , Son to this man , being immediately from that very time [ of his Fathers death , ] Proclaimed supream Emperour and Augustus by the Souldiers , ( but long before that , by the supream God ) exhibited himself an emulatour of his Fathers Piety towards our Religion . And , at the * close of his History , he expresses himself in these very words . But Constantine the mighty Conquerour , gloriously adorned with all the Virtues of Religion , ( together with his Son Crispus , a Prince highly beloved of God , and in all things like his Father , ) recovered his own East . Doubtless Eusebius ( who survived Constantine , ) would never have so highly extolled Crispus , if he had been murdered by his Father . Moreover , Theodoret relates in † his History , that Constantine at the very close of his life , was made partaker of Salutary Baptism at Nicomedia ; and , that he defer'd it till that time , because he was desirous of being baptized in the River Jordan . Thou sayst moreover , ( most execrable and impurest of Mortalls ! ) that the ‖ Roman Empire , from such time as the Christian Religion shewed it self , hath decayed , and been utterly destroyed ; [ which thou affirmest , ] either because thou hast read nothing of what hath hapned in ancient times , or else with a designed malice to attack the Truth . For , the contrary is manifestly apparent , to wit , that the Roman Empire hath increased together with our Faith. Consider therefore , how about the very [ time of the ] Advent of Christ our God amongst men , d most of [ the Cities of ] the Macedonians were ruined by the Romans : Albania also and Iberia , the Colchi and Arabians , were made Subjects to the Romans . [ Consider likewise , ] how Caius Caesar , on the Hundredth e eighty second Olympiad , in great fights subdued the Galli , Germani , and Britanni , ( which Nations inhabited Five hundred Cities ▪ ) and annexed them to the Roman Empire ; as it has been recorded by Historians . This is the Caesar , who after the Consuls , was the first Monarch of the Roman Empire ; who made a way out of * Polytheism and † Democracy , and introduced a praevious Veneration of a Monarchy , on account of that just ready to come , The Monarchy of Christ. Immediately , all Judaea , and the Neighbouring Countries , were annext [ to the Roman Empire : ] in so much that , The * First Inrollment was then made , in which Christ also together with others was Enrolled , to the end that Bethlehem might publickly declare the completion of that Prophecie [ which had been uttered ] concerning it self . For it hath been predicted by the Prophet Micah concerning it in this manner : ‖ And Thou bethlehem in the Land of Juda , art not the least amongst the Princes of Juda : for out of thee shall come forth to me a Governour , who shall * rule my people Israel . And f after the Nativity of Christ our God , Egypt was added to the Roman Empire , Augustus Caesar , under whom Christ was born , having totally subdued Antonius and Cleopatra who killed themselves . After which persons , Cornelius Gallus is constituted Praefect of Egypt by Augustus Caesar ; and he was the First who Governed Egypt after The Ptolemies , as it has been recorded by Historiographers . Further , how many [ Countries ] have been taken away from the Persians , by Ventidius , and by Corbulo , Nero's * Dux ; by g Trajan also , Severus , and Carus ; by Cassius likewise , Odaenathus of Palmyra , h Apollonius , and others : how often have [ the Cities ] Seleucia and Ctesiphon been taken ; as likewise Nisibis , ( which sometimes passed into the hands of the Romans , at others , into those of the Persians ; ) [ lastly , ] that Armenia , and the adjacent Nations , have been annexed to the Roman Empire , Thou thy self , together with other Writers , dost Relate . But I had almost omitted those things which Thou writest were done by Constantine , who together with his professing of our Religion , valiantly and with great Courage Governed the Roman Empire : and what Thy Julian suffered , a partaker of the same Mysteries with thy self , who left such deep wounds upon the Roman State. But , whether any thing of what hath been predicted concerning the end of the world , hath either received a * prelude , or shall obtain an end , is of an higher dispensation than Thou canst conceive . But , if Thou pleasest , let us make inquiry , in what manner those Emperours who asserted the Superstition of the Gentiles , and how they who had a value for the Christian Religion , concluded their [ lives and ] Reigns . Was not Caius Julius Caesar , the First Monarch of the Roman Empire , murdered by Treachery , and so ended his life ? did not some Souldiers with their swords kill the other Caius who was * Nephew to Tiberius ? was not Nero murdered by one of his Domesticks ? Did nor Galba undergoe the same Fate ? Otho , and Vitellius also ; which three Emperours Reigned only sixteen months . Did not Domitian ( who was his brother , ) destroy the Emperour Titus by poison ? Was not Domitian himself in a miserable manner removed out of this world by Stephanus ? What wilt thou say concerning Commodus , did not he end his life by [ the violent hands of ] Narcissus ? Pertinax also , and Julian , underwent they not the same Fate ? did not Antoninus Son to Severus , murther his Brother Geta , and was not he himself afterwards taken off in the same manner by Martialis ? what [ of ] Macrinus also , was not he carried up and down like a Captive about Byzantium , and nefariously murdered by his own Souldiers ? Aurelius Antoninus likewise , born at the City Emesa , was not he slain together with his mother ? and Alexander his Successour in the Empire , fell not he together with his mother by * the like fact ? What shall we say concerning Maximinus , was not he destroyed by his own Souldiers ? What concerning Gordianus , who by Philippus's Treacheries [ was murdered ] by his own Souldiers , and ended his days ? Now , doe Thou tell me , was not Philippus and his Successour Decius slain by their Enemies ? Gallus and likewise Volusianus , were they not thrust out of their lives by their own Forces ? Aemilianus also , fell not he in the same manner ? Valerianus , was not he taken prisoner , and carried up and down by the Persians ? [ In fine , ] after Gallienus had been treacherously murdered , and Carinus slain , the [ supream management of ] affairs came to Diocletianus , and those whom he took in to be Colleagues in the Empire with himself . Of whom , Maximianus Herculius , and his Son Maxentius , as likewise Licinius , were utterly destroyed . But , from such time as the most celebrated Constantine entred upon the Empire , and dedicated to Christ a City built by himself , which bore his own name ; look about earnestly [ and see , ] whether any of those who Reigned in that City , excepting only Julian thy Pontif and Emperour , have been slain either by their own Citizens , or by their Enemies ; or whether any Tyrant hath ever vanquished an Emperour , save only Basiliscus who drove out Zeno : notwithstanding , he was afterwards routed by the same Zeno , and ended his life . I assent also to what thou writest concerning Valens ; [ because ] he was the Occasioner of such and so vexatious mischiefs against the Christians . For , concerning any other Emperour [ besides these , . ] even Thou thy self canst not say it . Let no person account these things to be forreign to our Ecclesiastick History ; but rather [ look upon them as ] most usefull and † accommodate ; in regard the Historiographers amongst the Heathens do designedly attempt to cloud the accurate knowledge of transactions . But let us return to the remaining Actions of Anastasius . CHAP. XLII . Concerning * The Chrysotelia . THE Actions we have already mentioned , were egregiously performed by Anastasius in a manner besitting the Imperial Majesty . But the same Emperour did some things in no wise answerable to those [ we have related . ] For he invented that termed a The Chrysotelia , and b rated the expence of the Militia at a very high value , to the great dammage c of the Provincials . Besides , d he took away the Exaction of the Tributes from the Courts [ of the Cities , ] and instituted those termed e The Vindices in every City , f by the inducement ( as 't is said , ) of Marinus the Syrian , who administred the supreamest dignity , that [ Grand Officer who bore that place ] the Ancients termed The Praefectus Praetorio . Whence it hapned , that the Tributes were both extreamly lessened , and the beauty also of the Cities decayed . For anciently , the noblest personages were enrolled in the Albs [ or , Registers ] of [ all ] Cities , and each City had and appointed those [ persons who were registred ] in * The Curia , instead of a certain Senate . CHAP. XLIII . Concerning the Tyranny of Vitalianus . [ FUrther , ] Vitalianus by Extract a Thracian , makes an insurrection against Anastasius . Having laid waste Thracia and * Mysia a as far as [ the Cities ] Odessus and Anchialus , he hastned to the Imperial City , at the head of a [ vast , but ] inconsiderate multitude of the Nations of the Hunni . Against whom the Emperour sent Hypatius . Who having been betrayed by his own [ Forces , ] and taken alive by the Enemy , was afterwards redeemed with a vast Ransome ; and Cyrillus undertakes the mannagement of that whole War. And in the first place , a doubtfull Engagement hapned . Then , after [ the fight ] had received many * Turns , as well in pur●●its , as Retreats ▪ and Cyrillus had had the better ; [ on a sudden ] b the Enemy began to fall on again , the [ Roman ] Souldiers having voluntarily given ground and turned their backs . And , in this manner Vitalianus took Cyrillus † in the [ City ] Odessus : and after he had ruined all places with fire and sword , he made his march as far as that place called Sycae ; having no other thoughts in his mind , than of taking the Imperial City it self , and of being put into possession of the Empire . But when Vitalianus had encamped in Sycae , Marinus the Syrian , of whom we have made mention before , is sent by the Emperour , to engage him with a * Marine Army . Both † Fleets therefore stood opposed to each other , the one having Sycae a Stern , the other Constantinople . And at first [ by compact as 't were ] they forbore engaging . Then , after some excursions of the Ships , and ‖ Skirmishes on both sides , a sharp Sea-fight was begun between the two Fleets , about those places termed Bytharia ; and Vitalianus having Tack't about , flies with all the Sail he could make ▪ after he had lost most of his Forces ▪ They also who were about him , Sailed off with all imaginable hast ; in so much that on the day following , not one of the Enemy was to be found about c Anaplus , or at the Imperial City it self . 'T is moreover said , that [ after this , ] Vitalianus spent some time at Anchialus , and kept himself quiet . Further , another Nation of the Hunni d having past the Caspian Streights , made an Incursion [ into the Roman Provinces . ] At those very same times also , Rhodus * was shaken by a most Violent Earthquake , in the dead of the night ; which was the third calamity it had suffered of that Nature . CHAP. XLIV . That Anastasius being desirous to add these words , Who hast been Crucified on our account , to the Hymn [ termed ] * The Trisagium , a Sedition and disturbance hapned amongst the people . Which [ Anastasius ] fearing , † made use of dissimulation , and soon altered the minds of the people . And concerning the death of Anastasius . BUt at Constantinople , when the Emperour was desirous of making an addition of these words , Who hast been Crucified on our account , to [ The Hymn termed ] The Trisagium ; a most violent Sedition hapned , as if the Christian Religion had been totally * Subverted . Macedonius and the Constantinopolitane Clergy were the Authours and Abettours of this Sedition , as Severus affirms in his Epistle to a Soterichus . Which [ Epistle ] he wrote before he had obtained the Episcopall Throne , whilst he resided b at the Imperial City , to wit , at that time c when he , together with others , had been ejected out of his own Monastery , as I have * related already . On account of these Calumnies , besides other reasons † already mentioned , I am of opinion that Macedonius was ejected [ out of his See. ] From this occasion the populacy was enraged , and in regard they were not any longer to be withheld , many personages of the Nobility were reduced to the greatest of dangers , and severall of the eminentest places [ of the City ] were burnt down . And when the people had found a certain Country-fellow ( who lead a Monastick course of life , ) in the house of Marinus the Syrian , they cut off his head ; affirming that by this mans motives and perswasions that Expression had been added [ to The Hymn . ] They also put his head upon a pole , [ carried it about , ] and in a deriding manner exclaimed , that he was the Enemy of the Trinity . [ Further , ] the Sedition increased so vastly , ruining all things , and being superiour to all * Opposition , that the Emperour , † compelled by necessity , went to the Cirque without his Crown , and sent the Criers to the people , to make Proclamation , that with all imaginable readiness he would resigne his Empire : but , that it was a perfect impossibility for all of them to obtain the Empire , which cannot endure many Colleagues ; and , that there was of necessity to be one , who might Govern the Empire after him . Which when the people perceived , by a certain Divine impulse as it were they altered their mindes , and besought Anastasius to put his Crown upon his head , and promised to be calm and quiet [ in future . ] When Anastasius had survived these disturbances d some small intervall of time , he departed to another life , having Governed the Empire of the Romans , seven and twenty years , three months , and as many days . The End of the Third Book of Evagrius's Ecclesiastical History . THE FOURTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . CHAP. I. Concerning the Empire of * Justinus Senior . ANastasius therefore being ( as I have said , ) translated to a better allotment , Justinus , by Extract a Thracian , vests himself with the purple Robe , on the ninth day of the month Panemus , which amongst the Romans is termed July , in the Five hundredth sixty sixth year of Antioch's being styled a free City : he was declared [ Emperour ] by the Imperial Guards , of whom also he was Commander , having been made a Master of the Offices at Court. He obtained the Imperial Dignity beyond all expectation , in regard there were many of Anastasius's relations , who were eminent personages , had arrived at the greatest fortunateness imaginable , and who had procured to themselves all that power which might have invested them * with the Imperial Dignity . CHAP. II. Concerning the Eunuch Amantius , and Theocritus , and in what manner Justinus put these persons to death . MOreover , there was [ at that time ] one Amantius the chief person of the Imperial Bed-Chamber , a man of great power [ and interest . ] Who , in regard 't was unlawfull for a man deprived of his Genitalls [ as he was , ] to be possest of the Roman Empire , was desirous of encircling Theocritus , a great Confident of his , with the Imperial Crown . Having therefore caused Justinus to be sent for , he gave him vast quantities of money , ordering him to distribute it amongst those who were most fit to effect this thing , and who might be able to invest Theocritus with the purple Robe . But Justinus having with this money purchased , either [ the suffrages of ] the people , or else the Benevolence of those termed The Guards , ( For 't is reported both ways ; ) invested himself with the Imperial Dignity . Forthwith therefore he * takes off Amantius and Theocritus , together with some other persons . CHAP. III. In what manner Justinus slew Vitalianus by treachery . BUt , he calls Vitalianus [ then ] a making [ his Residence ] in Thracia , ( who had attempted to divest Anastasius of the Empire , ) to Constantinople : being afraid of his power , of his skill in relation to Military affairs , of the greatness of his Fame then [ spread ] amongst all men , and of the desire he had to obtain the Empire . But perceiving by a sagacious foresight , that he could on no other terms bring Vitalianus within his own power , unless he should feign himself his friend ; and having [ for that reason ] mask't his face with a fraud not to be detected , he constitutes him Master of b one [ of those Armies ] termed The Present Militia . After this , he gave a greater * occasion of perswasion , whereby Vitalianus might more deeply be imposed upon , and promotes him to the Consulate . c Vitalianus therefore being made Consul , after he was arrived at the Imperial Pallace , ended his life by being treacherously murdered d at one of the inner Gates ; e paying this punishment for those high contumelies wherewith he had affected the Roman Empire . But these things hapned afterwards . CHAP. IV. How [ Justinus ] having Ejected Severus , put Paulus into his place : and , that some little time after , Euphrasius obtained the See of Antioch . BUt Severus , who had been Ordained Bishop of Antioch , agreeable to what we have * already related , ( in regard he ceased not a daily to Anathematize the Synod at Chalcedon , especially in those they term b The Installing Letters , and in the Answers thereto , which he sent to the Patriarchs in all places ; ( but they were embraced and admitted of at Alexandria only , by Johannes Successour to the former Johannes , and by Dioscorus and also c Timotheus , which Letters are preserved till these Times of Ours ; ) and because many contentions in the Church arose therefrom , and the most faithfull people were divided into Factions ; this Severus [ I say ] ) is by Justinus's order Seized in the d First year of his Empire , and underwent the punishment of having his Tongue cut out , as it has been reported by some persons . The executing of which punishment was committed to Irenaeus , e who being then Comes of the East , resided at Antioch . 'T is certain , Severus himself ( in his Letter to some of the Antiochians , wherein he relates the manner of his own Flight ; ) does aver , that Irenaeus had been ordered to apprehend * him . In which Letters , he loads Irenaeus with the greatest Calumnies , f because he had placed the watchfullest Guard imaginable about him , that he might not make his escape out of Antioch . There are those who affirm , that Vitalianus , who as yet seemed to hold the chiefest place of favour and authority with Justinus , requested Severus's tongue , because Severus in his own Sermons had been injurious towards him . Severus therefore flies from his own See [ the Chair of Antioch , ] in the month Gorpiaeus , which in the Roman Tongue is termed September , on the Five hundredth sixty seventh year of Antioch's being styled a free City . After whom Paulus ascends that [ Episcopal ] Chair , and g is ordered publickly to commend and assert the Chalcedon Synod . Moreover , Paulus having h voluntarily withdrawn himself from Antioch , finished his life , and goes the [ common ] way of all men . After him , Euphrasius , who [ came ] from Jerusalem , is preferred to his Chair . CHAP. V. Concerning the Fires which hapned at Antioch , and the Earthquakes ; wherein Euphrasius was buried , and ended his life . ABout these same Times of Justinus , frequent and dreadfull Fires hapned at Antioch , which lead the way as 't were to those most terrible Earthquakes that followed afterwards , and gave beginning to the ensuing Calamities . For , after some short time , in the seventh year of Justinus's Reign , a on [ his ] Tenth month , in the month Artemisius , or May , on the Twenty ninth day thereof , at the very hottest time of Noon-day , on the sixth day of that termed The Week , a shaking and quaking of the Earth invaded the City , which almost wholly overturned and ruined it . After th●se [ tremblings and quakings of the Earth ] followed a Fire , sharing as it were the Calamity with them . For , those places which these [ shakings and quakings of the Earth ] afflicted not , the fire spreading it self all about , reduced to Embers and Ashes ▪ Further , what places of the City were ruined , how many persons perished in the Fire and by the Earthquakes , ( as 't is probably supposed ; ) also , what wonderfull and [ almost ] inexpressible accidents hapned ; Johannes the Rhetorician has most pathetically related , with the Narrative whereof he hath closed his History . Lastly , Euphrasius himself also , having been inclosed within those ruines , b ended his life ; [ which accident brought ] another Calamity upon that City , in regard no person was left alive , who might provide such things as were necessary . CHAP. VI. Concerning Ephraemius who succeeded Euphrasius . BUt the Salutary providence of God over men , which [ usually ] provides the Remedy before the Blow , and sharpens the Sword of its Anger with Clemency , which in the very interim that affairs are in a deplorable and desperate posture , displays its own compassion ▪ excited Ephraemius a then Comes of the East , to take all possible Care , that the City might want nothing of those things that were necessary . Which person the Inhabitants of Antioch admired on this very account , and chose him their Bishop . Ephraemius therefore obtains the Apostolick Chair , which was allotted to him as the Reward and Recompence as 't were of such his providence [ towards that City . ] Thirty months after this , Antioch was again afflicted with Earthquakes : b at which time also it [ changed its name , and ] was called Theopolis ; and the Emperour made provision for it by all other care and diligence whatever . CHAP. VII . Concerning Zosimas and Johannes who were Workers of Miracles . BUt , in regard we have mentioned the foresaid Calamities , come on , we will also insert some other passages , worthy to be remembred , into this our present Work ; which passages were brought to our knowledge by those who saw them . There [ was ] one Zosimas , a person who exercised himself in a Monastick life , by Extract a Phoenician , of that Phoenice termed Maritima ; the place of his Nativity was Sinde , a Village distant from Tyre not full out twenty furlongs . This man ▪ by his abstinence from and use of meats , and by other virtues of his life , had in such a manner * possest himself of God , that he could not only foresee things future , but had also received [ from God ] the Gift of † being free from all manner of perturbation of mind . Being therefore [ one time ] in the City Caesarea , which is the Metropolis of one of the Palestines , at the house of a a personage of eminency ; ( his name was Arcesilaus , a person Nobly descended and Learned , and one who had arrived at Honours and those other [ accomplishments ] which adorn the life of a man : ) at that very instant of time wherein Antioch was ruined [ by the Earthquake , ] this Zosimas all on a sudden grew sad , mourned and sighed deeply , and shed so great a quantity of tears that he wetted the earth . He also asked for a Censer , and having burnt Incense all over that place where they stood , he prostrates himself on the ground , in order to his appeasing God with Prayers and Supplications . Then Arcesilaus asking him , what that was which troubled him so much , he answered in express words , that the Noise of the Ruine of Antioch just then rang in his ears . In so much that Arcesilaus and those then present , being stricken with an amazement , wrote down the hour , and found afterwards , that it had so hapned as Zosimas had declared . Severall other wonders were wrought by this person ; the multitude whereof I will omit , in regard they are even more in number than can be told ; and will mention only some of them . There flourished at the same time with this Zosimas , a man by name Johannes , for virtues like to him ; who had exercised a Monastick and * immateriall life in the Laura b Chuziba , ( which is scituate in the extremity of the valley , at the Northern part of the highway that leads passengers from Jerusalem to the City Jericho ; ) c but had been made Bishop of the forementioned City Caesarea . This Johannes the Chuzibite , in regard he had heard that the wife of the forementioned Arcesilaus had beat out one of her eyes with a Weavers Shuttle , ran to her in great hast , to make an inspection into the wound . But when he had seen it , and [ perceived ] that the pupill was faln out , and the whole eye perfectly run out , he orders one of the Phisitians who had * come thither , to bring a Sponge , and to put the eye which was faln out into its place again as well as he could , and to put the Sponge about it and bind it with † Swathells of Linnen . Arcesilaus , was not then present . For ●e hapned to be at that time with Zosimas , in his Monastery , which was scituate in the Village of the Sindeni , distant from Caesarea about five hundred furlongs . Messengers therefore ran in great hast to Arcesilaus , to acquaint him with what had hapned . Arcesilaus was sitting near to Zosimas holding a Conference with him . As soon as he understood [ the misfortune that had befaln his wife , ] he wept bitterly , pluckt off and tore his hair , and threw it into the air . When Zosimas enquired the reason hereof , Arcesilaus gave him an account of what had hapned , but made frequent interruptions in his Relation by sighs and tears . Zosimas therefore having left him , retired alone by himself into a certain little * Room , where he was wont to converse with God , as 't is the usage of such persons . After some little time he came out , lookt chearfully , and with a modest and grave smile † stroakt Arcesilaus's hand softly , Go , says he , go away with joy : Grace is given to the Chuzibite . Your wife is cured ; she has both her eyes ; that accident could deprive her of nothing , in regard it so pleased the Chuzibite . And so it hapned , these two righteous persons having at one and the same time wrought a Miracle . This same Zosimas going one time to Caesarea , and leading an Ass after him whereon he had laid some things that were needfull to him , meets a Lyon , who having seized upon the Ass , went his way . Zosimas followed the Lyon over the wood , till such time as he had filled his belly with the Asse's flesh . After which Zosimas laugh't , and speaks [ these words ] to the Lyon ; But Friend [ says he ] my journey is stopt , for I am a man d gross and fat , and of a very great age ; nor am I able to carry that burthen on my back which was laid upon the Ass. If therefore you have a mind that Zosimas should remove from hence , you must necessarily carry my Burthen , [ though this be a thing ] contrary to the Law of your Nature ; and [ after that ] you shall be a wild Beast again . The Lyon wholly forgetting his Rage , began to fawn , in a most gentle manner e ran immediately to Zosimas , and by his gesture * shewed his obedience . Zosimas therefore having laid the Asses burden on him , lead him as far as the Gates of Caesarea ; demonstrating hereby the power of God , and how all things serve and obey us men , when we live to God , and do not adulterate that Grace which is given to us . But , least I should lengthen my History by [ relating ] more [ such passages as these , ] I will return to that place from whence I have made a digression . CHAP. VIII . Concerning the Universall Calamities . DUring the same Justinus's Governing the [ Roman ] Empire , that [ City ] now named Dyrrachium ( which was anciently called Epidamnus , ) was ruined by an Earthquake . As was likewise Corinthus , scituate in Achaia . Anazarbus also , the Metropolis of the Second Cilicia , [ suffered ] a fourth Calamity of this sort . Which Cities Justinus rebuilt by the expence of a vast sum of money . In these very same times also , Edessa a City of the Osröeni , which was vastly great and rich , was drowned by the waters of the torrent of The Scirtus which runs hard by it ; in so much that most of the houses were beaten down , and an innumerable multitude of men destroyed , whom the water carried away . Edessa and Anazarbus had their [ ancient ] names changed by Justinus ; for both those Cities were adorned with * his own name . CHAP. IX . How Justinus whilst he was yet living , took Justinianus to be his Colleague in the Empire . THe same Justinus having passed the eighth year of his Empire , a and also nine months and three days [ of his ninth year , ] Justinianus his Sisters Son is made his Colleague in the Empire , being proclaimed on the first [ day of the month ] Xanthicus , or Aprill , in the Five hundredth seventy fifth year of Antioch's being stiled a free City . And when these affairs had proceeded in this manner , Justinus removes from his Empire here [ on earth , ] * having ended his life on the first day of Löus , or the month August , when he had reigned four months with Justinianus , and had b held the Empire [ as well alone , as with a Colleague ] nine compleat years [ c one month , ] and three days . [ Further , ] when Justinianus was invested with the sole Government of the whole Roman Empire , and the Synod at Chalcedon had been asserted over all the most Holy Churches , by the order of Justinus , as I have related ; the affairs of the Ecclesiastick constitution were as yet disturbed in some Provinces ; and especially at the Imperial City , and at Alexandria : Anthimus then Governing the Bishoprick of Constantinople , and Theodosius presiding over the Church at Alexandria . For both [ these Prelates ] asserted one Nature [ in Christ. ] CHAP. X. That Justinianus favoured those who embraced the Chalcedon Synod . But [ his Wife ] Theodora was a Lover of the Contrary party . JUstinianus indeed couragiously defended the [ Fathers ] which had been convened at Chalcedon , and the Expositions they had made . But his Wife Theodora [ favoured ] them who asserted one Nature : a whether it were because they themselves really thought so : ( For when the Subject of the debate is concerning the Faith , Fathers differ from their Children , and Children from their Parents , the Wife [ disagrees ] with her own Husband , and again the Husband with his own Wife : ) or whether it had been so agreed upon between themselves b out of a politick design , that the Emperour should defend those who asserted two Natures in Christ our God after the Union : but the Empress , them who maintained [ there was but ] one Nature . Nevertheless , neither of them yielded to the other . But Justinian pertinaciously adhered to what had been agreed on at Chalcedon : and Theodora , addicted to the Contrary party , made all imaginable provision for those who asserted one Nature . And she every way cherished c our Country-men ; but she favoured Forreigners with vast presents of money . [ In fine , ] she perswades Justinian to cause Severus to be sent for [ to Constantinople . ] CHAP. XI . How Severus perverted Anthimus [ Bishop ] of Constantinople , and Theodosius [ Bishop ] of Alexandria : which Prelates the Emperour ejected , and put others [ into their Sees . ] SEverus's Letters , both to Justinianus , and also to Theodora , are still extant : from which it may be Collected , that Severus , after his relinquishing the Chair of Antioch , at first deferred his journey to the Imperial City ; but , that afterwards he went thither . He writes also [ in the same Letters , ] that when he was come to Constantinople , he discoursed with Anthimus , and finding that he embraced the same Sentiments with himself , and [ maintained the same ] opinion in relation to God ; he perswaded him to relinquish his [ Episcopal Chair . ] He wrote also concerning the same matters to Theodosius who was Bishop of the City Alexandria : in which [ Letters ] he boasts , that he had perswaded Anthimus himself , as hath been said , to give such Opinions as these the preference before earthly Glory , and his own [ Episcopal ] Chair . Anthimus's Letters to Theodosius concerning these matters are also extant , as likewise Theodosius's to Severus and Anthimus ; which Letters I omit , ( leaving them to those who are desirous of reading them , ) least I should heap together an immense multitude [ of transactions ] a within this present book . But , both these [ * Prelates , ] in regard they proceeded contrary to the Emperour's Commands , and would not embrace what had been agreed on at Chalcedon , were expelled from their own Sees . And b Zoilus succeeds in the Chair of Alexandria : but in that of the Imperial City , c Epiphanius : d so that , in all the Churches from hence forward , the Chalcedon Synod was publickly e preacht up and asserted , and no body dared to Anathematize it : but those persons who would not embrace these Sentiments , were by innumerable ways compelled to give their consent thereto . A f Constitution therefore was written by Justinianus , wherein he hath Anathematized Severus and Anthimus with others , and has made obnoxious to most sore punishments those who assert their Opinions . From that time therefore , nothing of dissention remained in the Churches over the whole world : but the Patriarchs of each Dioecesis agreed one with another , and the Bishops of the Cities followed their own g Exarchs : and the Four Synods were Preach't up in the Churches ; the First whereof was that at Nicaea , then , that at Constantinople , the Third [ was ] the Former Synod at Ephesus , and the Fourth that at Chalcedon . Moreover , there was a Fifth Synod convened by the Order of Justinianus : concerning which I shall speak what is fit and accommodate in its due place . In the interim , I will interweave into this present History those affairs which were transacted one after the other in these very times , and which deserved to be recorded . CHAP. XII . Out of the History of Procopius Caesariensis , concerning Cavades King of the Persians , and his Son Chosröes . PRocopius the Rhetorician has written the affairs transacted by Belisarius : [ and he declares , ] that Cavades King of the Persians , desirous to invest Chosröes being the younger of his other Sons , with the Kingdom , a considered how he might procure his Son Chosröes to be adopted by the Emperour of the Romans ; to the end that by this means the Kingdom might be most firmly secured to him . In regard therefore * he mist of this his design ; by the inducement of Proclus who sate Quaestor to [ the Emperour ] Justinian , the Feud against the Romans was increased . Further , the same Procopius with much exqu siteness and great elegance hath set forth the Actions of Belisarius Master of the Eastern Milice , at such time as the Romans and Persians were at War one with another . He relates the first Victory therefore of the Romans about the places Daras and Nisibis , when Belisarias and Hermogenes commanded the Roman Army . To which he subjoyns also what hapned in the Country of the Armenians , and with how great [ mischiefs ] Alamundarus Commander of those Barbarians [ termed ] * Scenitae , infested the Roman Provinces . Which Alamundarus took Timostratus , Brother to Rufinus , alive , together with the Souldiers † under his Command ; and afterwards delivered him up [ when Ransomed ] with a vast sum of money . CHAP. XIII . Concerning Alamundarus and Azarethus ; and concerning that Sedition at Constantinople , which had the name Nica given it . [ THe same Authour ] * most passionately describes the Incursion of the fore mentioned Alamundarus and Azarethus into the † Roman Pale ; and how Belisarius , forced thereto by his own Army , made an attaque upon those Barbarians in their return to their own Country , near the Banks of The Euphrates , the Festivall of Easter then approaching ; and how the Roman Army was ruined , by their refusing to obey the advices of Belisarius : and lastly , how Rufinus and Hermogenes made that Peace with the Persians called * The Interminate Peace . To which † he subjoyns the popular Sedition that hapned at Byzantium , whereto The ‖ Word of the people gave a name . For they gave it the Appellation of Nica , [ because ] the populacy being assembled together had given one another this † Word , in order to their distinguishing one another . In that [ Sedition , ] Hypatius and Pompeius were by the populacy forced to set up for Tyrants . But the Heads of them both by Justinian's Command were cut off by the Souldiers , and drowned in the Sea ; the people having been soon quelled . Moreover , Procopius affirms , that Thirty thousand men perished * in this Tumult . CHAP. XIV . Concerning * Hunericus King of the Vandalls , and concerning those Christians whose tongues were cut out by him . THe same Procopius , in his Book wherein he has related the Affairs of the Vandalls , gives a Narrative of † strange things , and which deserve for ever to be kept in memory by men ; which matters I come now to relate . Hunericus who succeded Gisericus in the Kingdom , in regard he embraced [ the Tenets ] of Arius , behaved himself most barbarously towards those Christians in Africa ; forcing them who asserted the Orthodox Opinions to [ retract and ] turn to the Opinion of the Arians . And if any refused to obey his Commands , he destroyed them by fire , and infinite other sorts of death . But he ordered the tongues of some of them to be cut out . Procopius affirms , that he himself a saw these persons when they were at Constantinople , to which City they had fled ; and that he conferred with them [ and heard them ] speak in such a manner as if they had suffered no such thing : and [ he says , ] that their tongues indeed were cut out from the very root : but , that they had an articulate voice , and spake distinctly : [ which thing was ] a wonder new and unusuall . The Constitution of * Justinian mentions these persons also . Two of whom Lapsed , as the same Procopius relates . For in regard they would † converse with women , they were deprived of their voice , and the grace of Martyrdom continued not any longer with them . CHAP. XV. Concerning Cabaones the Moor. MOreover , [ Procopius ] a relates another admirable passage , which was wonderfully effected by God [ our ] Saviour , amongst men who were strangers indeed to our Religion , but who behaved themselves piously and holily at that time . He says , that Cabaones was King of those Moors about Tripoly . This Cabaones , says he , ( for I think fit to make use of Procopius's own words , who has elegantly related these matters , as well as others ; ) Having received information , that the Vandalls would undertake an Expedition against him , behaved himself in this manner . In the first place he ordered his Subjects , to abstain from all manner of injustice , and * from dainty and delicious dishes , but most especially from the † company of women . Then , he pitcht two Camps , in the one he himself Encamped , together with all the men : but within the other he shut up the women ; and threatned he would inflict a punishment of death upon any one that should go into the womens Entrenchment . After this , he sent ‖ Spies to Carthage , to whom he gave these Orders : that if the Vandalls , when on their expedition , should * defile any Oratory † wherein the Christians worshipped , they should make an Inspection into what was done . But , when the Vandalls were removed from that place , [ he enjoyned them ] to do all things that were the quite contrary , to that Church out of which the Vandalls had made their Removall , and were gone . 'T is reported that ‖ he said this also , that he was indeed ignorant of that God whom the Christians worshipped : but 't is probable , says he , if he be a strong and powerfull [ God , ] as he is said to be , that he will be revenged on those who injure [ his Deity , ] and will defend his worshippers . The Spies therefore , when they were arrived at Carthage , continued there , and * veiwed the preparation of the Vandalls . But when their Army had begun their Expedition towards Tripoly , † they put themselves into a mean garb , and followed them . The Vandalls on the very first day [ of their march ] made Stables of the Christians Oratories , into which they brought their Horses , and their other Beasts ; omitting the performing no sort of Contumely whatever : also they themselves practised * their usuall unruliness , cuff't those Christian ‖ Ministers whom they could take , tore their backs with many stripes , and commanded them to wait on them . But , Cabaones's Spies , as soon as ever the Vandalls had removed from those places , performed what they had been ordered to do . For they cleansed the Churches immediately , with great care carried away the dung and whatever else had been irreligiously put therein , lighted all the Candles , paid the highest Reverence imaginable to the * Ministers , and were indulgent to them in all other instances of kindness and beneficence . Then , they distributed money amongst the indigent , who sate about those sacred Houses ; in this manner they followed the Army of the Vandalls . And the Vandalls from this very time throughout their whole Expedition committed such impious facts as these : but the Spies made it their business to apply remedies thereto . But when the Vandalls drew near [ towards the Moors ] the Spies hastned and told Cabaones , as well what the Vandalls , as what they themselves had done to the Churches of the Christians , and [ informed him ] that the Enemy approacht . Cabaones hearing this , put his Army into a posture fit to ingage . Most of the Vandalls , as 't is said , were destroyed : many of them were taken by the Moors , and very few of that Army returned to their own homes . This overthrow Thrasamundus suffered from the Moors : and not long after this he ended his life , when he had Reigned seven and twenty years over the Vandalls . CHAP. XVI . Concerning Belisarius's Expedition against the Vandalls , and their totall overthrow . THe same Procopius relates , that Justinian ( in compassion to those Christians who suffered grievously there , ) declared [ he would undertake ] an Expedition [ into Africa ; ] but by the suggestions of Johannes the Praefectus Pr●torio , he was diverted from that design . Yet , he was afterwards admonished in a a Dream , not to desist from that Invasion . For [ he was told , ] that in case he would give the Christians assistance , he should ruine * the Kingdom of the Vandalls . Incouraged by this Dream , b having passed the seventh year of his Reign , he sends Belisarius to the Carthaginian War , about the Summer Solstice : after the * Praetorian Ship had been brought to that Shore which is before the Pallace , and Epiphanius Bishop of the [ Imperial ] City had made such Prayers as were fit and agreeable , and had put aboard the Praetorian Ship some of those Souldiers , whom he had baptized a little before . The same Authour likewise has given a Narrative of some passages concerning The Martyr Cyprianus , which deserve [ to be inserted into this ] History : his express words are these . All the Carthaginians have an high veneration for that holy person Cyprianus , and [ in honour ] of him have erected a most magnificent Church * without that City , near the Sea-Shore , and besides other Religious respects [ by them paid to him , ] they also celebrate an Anniversary Festivall , which they term Cypriana ; and hence the Mariners are wont to call that Storm ( which I have even now mentioned , ) by the same name with this Festivall , because it usually rages at that very time , whereon the Africans are accustomed perpetually to celebrate that Festivall . In the Reign of Hunericus , the Vandalls took this Church from the Christians by force , drove the Priests out thence with great Ignominy , and afterwards * altered it , in regard it was come into the possession of the Arians . The Africans being vexed and highly displeased on account hereof , they say that Cyprianus appeared and visited [ them ] frequently in [ their ] sleep , [ and said to some of them , ] that the Christians ought in no wise to be sollicitous about him : for , that he himself in process of time would be his own Revenger . Which prediction was compleated in the Times of Belisarius ; when Carthage by the Commander Belisarius was reduced to a Subjection to the Romans , c after the Ninty fifth year of its being lost : when also the Vandalls were totally vanquished , the Heresie of the Arians was prefectly driven out of Africa , and the Christians recovered their own Churches , according to the Martyr Cyprianus's prediction . CHAP. XVII . Concerning the Spoyls which were brought out of Africa . THe same Procopius hath recorded this passage . When Belisarius ( says he ) having vanquished the Vandalls , was returned to Constantinople , bringing along with him the Spoyls , the Prisoners of War , and Gelimeres himself King of the Vandalls ; a Triumph was granted him , [ at which time ] he lead through the Cirque all things that were worthy of admiration . Amongst which there was a vast Treasure ; for Gizerichus had heretofore plundered the Pallace at Rome , ( as has before been related by me ; ) at such time as Eudoxia Wife to Valentinian Emperour of the Western Romans , ( having both lost her Husband by Maximus's means , and also been injured as to her Chastity , ) had sent for Gizerichus , promising she would betray the City t●●im . At which time [ Gizerichus ] burnt Ro●● , and carried away Eudoxia with her two Daughters into the Country of the Vandalls . When also , together with other Treasures , he made plunder of what ever Titus Son to Vespasian had brought to Rome , after his Conquest of Jerusalem ; to wit , Solomon's Gifts , which he had dedicated to God. Which Gifts Justinian sent to Jerusalem again , in honour to Christ our God ; whereby he exhibited a due honour to God , to whom they had been before dedicated . Procopius says also , that Gelimeres , lying then prostrate on the ground in the Cirque , over against the Emperours Throne whereon Justinian sate and beheld what was done , uttered this divine Oracle in his own Country Language , Vanity of Vanities , all is Vanity . CHAP. XVIII . Concerning those Phoenicians who fled from the face of Jesus the Son of Nave . MOreover , [ the same Procopius ] relates another thing , never mentioned by any Authour before him , which is most admirable , * and transcends almost all belief . He relates therefore , that The Moors , a Nation of the Africans , removed out of Palestine , and took up their habitation in Africa : and , that they are those [ people ] whom the sacred Scriptures do mention [ by the names of ] Gergeshites and Jebusites , and those other Nations who were vanquished by Jesus the Son of Nave . And he supposes this thing to be ‖ unquestionably true , from a certain Inscription cut in Phoenician Letters , which he affirms that he himself read . This [ Inscription he says , ] is to be seen near a Fountain , where two Columns of white Marble are erected , on which these words are cut : WE ARE THEY WHO FLIE FROM THE FACE OF THAT THIEF JESUS THE SON OF NAVE . And this was the conclusion of these transactions ; Africa was again reduced to a subjection to the Romans , and paid in the Annuall Tributes , as it had usually done before . 'T is moreover reported , that Justinian repaired an Hundred and fifty Cities in Africa , ( some whereof were wholly ruined , and others , as to their greatest part ) and , that he made them most transcendently more magnificent than they had been before , [ beautifying them ] with an eximious splendidness , with Ornaments , and with Structures as well private as publick ; with the Inclosures of walls also , and with other vast Edifices , wherewith Cities are both usually adorned , and also [ wherein ] the Deity is appeased ; with plenty of waters likewise , as well for use , as ornament ; some of which waters were first brought into them by him , the Cities having not had them before ; and others he reduced to their ancient course and order . CHAP. XIX . Concerning * Theodoricus the Goth and what hapned at Rome under him till the times of Justinian , and , that Rome was again reduced to a Subjection to the Romans , after Vitiges had fled out of that City . I come now to declare the affairs which were transa●●●d in Italy , and these Procopius the Rhetorician has with great accuracy ralated till his own times . After Theodoricus , as it has * already been declared by me , had taken Rome , ( having wholly vanquished Odoacer who tyrannized therein ; ) and had Governed the Roman Empire as long as he lived ; Amalasuntha , who had been his Wife , undertook the † Tutelage of ‖ Atalarichus Son to them both , and Governed the Empire ; she * was a woman of a Masculine Spirit , and in this manner she managed affairs . This woman first incited Justinian to a desire of a Gothick War , having sent Embassadours to him , in regard a Plot was framed against her . Further , when Atalarichus had ended his life , which he did whilst very young , * Theodatus kinsman to Theodoricus takes upon himself the administration of the Western Empire . Who , when Justinian had sent Belisarius into the Western parts , relinquished his Government ; ( for being a person addicted rather to Books and Study , he was wholly unexperienced in Military affairs ; ) Vitiges a most warlike person being in the interim Commander in chief of the Western Forces . From the History of the same Procopius we may extract this also , that when Belisarius arrived in Italy , Vitiges left Rome ; and , that Belisarius with his Army about him made his approach to Rome . Whom the Romans received most willingly , and opened their Gates to him ; that having been chiefly effected by Silverius then Pontif of that City ; who on this account had sent Fidelis a person that had been Assessour to Atalarichus . Thus the City was delivered up to Belisarius without an Engagement : and Rome was again brought to a subjection to the Romans , after [ the space of ] Sixty years , on the ninth of the month Apellaeus which the Latines term December , when Justinian was in the eleventh year of his Empire . The same Procopius relates also , that when the Goths besieged Rome , Belisarius having a suspicion that Silverius Pontif of that City would betray it , † condemned him to a Deportation into Achaia ; and made Vigilius Pontif in his stead . CHAP. XX. How those [ people ] termed The Eruli turned Christians in the times of Justinian . ABout these very times , as the same Procopius relates , The a Eruli ( who long before had passed the River Danube , at such time as Anastasius Governed the Roman Empire ; ) having been kindly received by Justinian who enriched them with great wealth , by a generall consent turned all Christians , and changed their Pristine way of living for a more civilized and quieter course of life . CHAP. XXI . That Belisarius recovered [ the City ] Rome , which had been again taken by the Goths . AFter this , Procopius sets forth Belisarius's Return to Constantinople , and how he carried Vitiges along with him , together with the Spoyls taken out of Rome ; also , Totila's seizure of the Roman Empire , and how Rome was again reduced under the Goths Dominion ; and , that Belisarius arriving the second time in Italy , recovered Rome again . And how , when the Persian War broke out , Belisarius was again sent for to Constantinople by the Emperour . CHAP. XXII . That the Abasgi turned Christians also in those times . THe same [ Writer ] Relates , that about these very times the Abasgi became more civilized , and embraced the Christian Religion ; and , that the Emperour Justinian sent one of the Eunuchs belonging to his Court , by descent an Abasgian , his name Euphrata , amongst the Abasgians , to declare to them , that no one in that Nation should in future have his Genitalls cut off with an Iron , nor , that a force should be put upon Nature . For , out of these the Servants of the Imperial Bed-Chamber were for the most part chosen , whom they usually term Eunuchs . Then also Justinian built a Church [ in honour ] of The Theotocos amongst the Abasgi , and constituted Priests amongst them . And from thence forward [ The Abasgi ] learned * The Dogmata of the Christians with the greatest accuracy imaginable . CHAP. XXIII . That the Inhabitants of Tanais also at that time embraced the Christian Religion ; and concerning the Earthquakes which hapned in Greece and Achaia . IT is related by the same Writer , that the Inhabitants of Tanais ( those who dwell in this Region , term that Stream [ which runs ] out of the Lake Maeotis , untill [ it falls ] into the Euxine Sea , Tanais ; ) earnestly entreated Justinian to send a Bishop to them ; and , that Justinian a brought their Petition to effect , and most willingly sent a Prelate amongst them . The same Authour with much elegancy records , that in the times of Justinian , the Goths made an irruption out of Maeotis into the * Roman Pale ; [ he declares ] also , that there hapned dreadfull Earthquakes in Greece , Boeotia , and Achaia , and , that the places about The Crisaean Bay were shaken , and , that innumerable other Towns and Cities were totally ruined . That there hapned likewise Chasms of the Earth in many places : and , that in some places the Ground closed and came together again : but , that in others , [ those Chasms ] continued . CHAP. XXIV . Concerning Narses a Master of the Milice , and his Piety . * HE relates likewise Narses's † Expedition , who was sent into Italy by Justinian ; and in what manner he Conquered Totila , and after him Teia ; and how Rome was taken the Fifth time . Further , those persons who had an intimacy with Narses do report , ‖ that he appeased the Deity with supplications and other [ offices of ] Piety [ in such a manner , ] paying so due a veneration thereto , that even The Virgin and Theotocos her self manifestly declared to him the time when he ought to Engage : and that he should not give the Onset , before he had received the Signall from † thence . Many other actions , which deserve great commendation , were performed by Narses ; for he vanquished Buselinus and Sindvaldus , and reduced many [ Regions , ] as far as the Ocean , [ to the Roman Empire . ] Which [ Actions ] Agathias the Rhetorician has recorded , but as yet they are not come to our hands . CHAP. XXV . That Chosroes , Stimulated with Envy at the prosperous successes of Justinian , broke out into a War against the Romans , and ruined many Roman Cities , amongst which [ he destroyed ] Antioch The Great also . THe same Procopius has related these matters also , how Chosroes , after he had received information that affairs both in Africa and Italy had succeeded so fortunately to the Roman Empire , was excessively inflamed with envy : and objected some things against the Roman Empire , affirming that the League was violated [ by them , ] and that they had broken the Peace which had been agreed on [ between the two Empires . ] And , that in the first place Justinian dispatch't away Embassadours to Chosroes , who might perswade him not to break that Interminate Peace [ which had been made ] between them , nor to violate the Articles of agreement , but rather that the matters in controversie might be inquired into , and composed in an amicable manner . But he says , that Chosroes , corroded by envy which stimulated him within , would accept of none of those rationall proposalls ; but with a numerous Army made an Invasion into the Roman Territories , in the Thirteenth year of Justinian's Governing the Roman Empire . [ The same Procopius ] relates likewise , how Chosroes laid Siege to and destroyed * Sura a City scituate on the Banks of The Euphrates , [ with the Inhabitants whereof ] he seemingly made some Articles of agreement , but dealt with them far otherwise , [ perpetrating ] all the most Impious and Nefarious Facts [ amongst them , ] having not in the least heeded the Articles of agreement ; and was made Master of that City by Treachery rather than his * Arms. Also , how he burnt Beroea ; and after that [ made ] an Attack upon Antioch , Ephraemius being then Bishop of that City , who had left it , a in regard nothing of what he did , succeeded according to his design . Which [ Prelate ] is reported to have preserved the Church and all [ the Edifices ] about it , having adorned [ the Church ] with sacred Gifts , [ on this design , ] that they might be the price of its Redemption . Moreover , [ the same Writer ] also gives a most patheticall and lively description of the Siege of Antioch , laid to it by Chosroes , and how Chosroes [ becoming master of it ] ruined and destroyed all things with Fire and Sword. Also , how * he went to Seleucia a neighbouring City [ to Antioch , ] then to the Suburb Daphne ; and after that to Apamea , Thomas then Governing the Chair of that Church , a person [ admirable and ] most powerfull both in words and deeds . This Prelate wisely refused not to be a Spectatour , together with Chosroes , of † The Cirque-Sports in the Hippodrome , ( though that was a thing contrary to the usage of the Church ; ) [ it being his desire ] by all imaginable ways to gratifie Chosroes , and to mitigate his mind . Whom Chosroes asked , whether he should be willing to see him at his own City . And they say , that Thomas answered really and according to the true Sentiment of his own mind , that he would not willingly see Chosroes in his own City . Which answer , as 't is reported , Chosroes wondred at , and deservedly admired this man [ for the love he bore ] to Truth . CHAP. XXVI . Concerning the Miracle of the Pretious and Vivifick wood of the Cross , which hapned at Apamia . BUt , in regard I am fallen upon this relation , I will also declare a Miracle that hapned * there , which deserves to be inserted into our present History . When the Inhabitants of Apamia were informed that Antioch had been burnt [ by Chosroes , ] they earnestly besought the forementioned Thomas , to bring forth and expose to view ( though contrary to the usuall custome , ) the Salutary and Vivifick wood of the Cross , to the end they might have the last sight of , and kiss the only Salvation of men , and might take the † Viaticum of another life , the pretious Cross being their Convoy to a better allotment . Which thing Thomas performed , and brought forth the Vivifick wood , having appointed some set days for its being exposed to view , to the end that all the neighbourhood might come together thither , and enjoy the safety [ arising ] from thence . Together therefore with others , ‖ my Parents also went thither , leading me along with them who then * went to [ the School of ] a Grammar master . Wherefore at such time as we were vouchsafed to reverence and kiss the pretious Cross , Thomas lifting up both his hands , shewed the wood of the Cross [ which was ] the abolition of the Old Curse , and went all about the sacred Church , as 't was the usage on solemn and set days of † veneration . But , as Thomas moved up and down , there followed him a vast flame of a shining , not of a burning fire , in so much that every place , where he stood to shew the pretious Cross , seemed to be all on a flame . And this hapned not once , or twice , but oftner , whilst the Bishop went round all that place , and whilst the people there assembled earnestly entreated Thomas that that might be done . Which thing predicted that safety which hapned to the Apamensians . A picture therefore was hung up at the Roof of the Church , which a by its representation might declare these things to those who know them not . Which [ picture ] was preserved intire untill the incursion of b Adaarmanes and the Persians . At which time it was burnt , together with Gods holy Church and that whole City . And these things hapned thus . But Chosroes at his going away violated his Articles of agreement , ( for he had agreed to some things then also ; ) and did the quite contrary ; which [ behaviour ] was agreeable indeed to his unstable and inconstant humour , but does in no wise befit a man of sense and reason , much less a King , * who has a value for his Articles of agreement . CHAP. XXVII . Concerning Chosroes's Expedition against Edessa . THe same Procopius records what has been related by the Ancients concerning Edessa and Agbarus , and how Christ a wrote to Agbarus . Further also , how in another Incursion Chosroes resolved upon a Siege of the Edessens , supposing he should * enervate what had been divulged by the Faithfull , [ to wit , ] that Edessa should never be subdued by † an Enemy . Which thing is not indeed extant in that Letter sent from Christ our God to Agbarus , b as may be gathered by the studious from what has been related by Eusebius Pamphilus , who has inserted that Letter word for word [ into his ‖ History . ] Nevertheless , 't is both divulged and believed amongst the Faithfull , c and the Event it self declared the Truth , Faith bringing the Prediction to effect . For , after Chosroes had made an Attack against the City , and had severall ways attempted to break into it , and had raised so vast a Rampire , that in heighth it surmounted the City-walls ; and had made use of infinite other Engines ; [ after all this , I say ] he retreated without effecting his design . But I will give a particular Narrative of what was done . Chosroes ordered the Forces he had about him , to bring together a vast quantity of wood of any sort of Trees they could light on , in order to a Siege . This [ wood ] having no sooner been ordered to be brought together than 't was effected , he laid it round in the form of a circle , cast Earth into the midst of it , and advanced it directly towards the City . Building in this manner * by degrees upon the wood and on the earth , and making nearer approaches to the City , he raised it to so vast a height , and made it surmount the City-wall so far , that from an higher place he could throw darts against those who in defence of the City endangered themselves on the wall . The Besieged therefore , when they saw the Rampire ( like a Mountain ) coming near and approaching the City , and were in expectation that the Enemy would set foot into the City ; very early in the morning attempted to work a Mine directly opposite to the Rampire which by the Romans is termed an d Aggesta ; and put fire therein , to the end that , the wood being consumed by the flame , the Rampire of Earth might fall to the Ground . And that work was brought to perfection . But , after they had kindled the fire , * their project proved unsuccesfull , in regard the fire had not a passage , whereby the air being let in , it might † catch hold of the heap of wood . Being reduced therefore ‖ to the greatest Non-plus imaginable , they bring forth e that Image framed by God , which the hands of men had not made ; but Christ [ our ] God had sent it to Agbarus , in regard [ Agbarus ] desired to see him . Having carried this most holy Image therefore into the Mine which they had made , and † sprinkled it with water , they cast [ some ] of the same [ water ] upon the pile of fire and on the wood : and immediately ( the Divine power giving assistance to their Faith who had done this , ) what had before been impossible to them , was brought to effect . For the wood forthwith received the flame , and being in the twinkling of an eye reduced to coals , transmitted it to the wood which lay above , the fire preying all about upon all things . Now the Besieged , when they saw the smoak breaking out above , made use of this device . They brought forth little † Stone-bottles , and having stuft them with Brimstone , Tow , and other matter which would readily take fire , they threw them upon that termed The Aggesta : which Bottles , ( the fire kindling within them by the force of their being thrown , ) raised a smoak , and thereby effected this , [ to wit , ] that it was not perceived that a smoak broke out of the Rampire . For all persons who were ignorant hereof , supposed , that the smoak came out of the Bottles rather than from any other place . On the third day after this therefore , * the small Tongues of Fire appeared coming forth out of the earth , and then those of the Persians who fought † upon the Rampire , were sensible what imminent danger they were in . But Chosroes , as if he resolved to make a resistance against the Divine power , turned the Aquaeducts which were before the City , up 〈…〉 pile of fire , and attempted to extinguish it 〈…〉 the fiery pile received the wa'er as if it had been rather Oyle , or Brimstone , or some such matter as is † combustible , and was much more increased , till such time as it had destroyed the whole Rampire , and perfectly reduced the Aggesta to ashes . Then therefore Chosroes , disappointed of all his hopes , and being experimentally sensible , that he had gotten great disgrace by supposing he could vanquish that God worshipped by us ; made an inglorious return into his own Territories . CHAP. XXVIII . Concerning the Miracle which was performed at Sergiopolis . MOreover , I will relate another thing , which was done by [ the same ] Chosroes at the City Sergiopolis ; in regard 't is [ a passage ] worthy to be recorded , and in reality deserves to be consigned to eternall memory . For Chosroes came to this City also , and attempted to take it by a Siege . After therefore he had made an Attacque against its walls , † the Inhabitants came to a Parley with him about a preservation of the City . And it is agreed [ at length on both sides , ] that the sacred Treasure and Gifts [ which had been dedicated to the Church ] should be the Ransome of the City ; amongst which [ gifts ] was that a Cross also which had been sent thither by Justinianus and Theodora . After these things had been brought to Chosroes , he asked the Priest and those Persians who had been sent with him [ into the City on that account , ] whether there were any thing remaining . Then a certain person of those not accustomed to speak the truth , returned answer to Chosroes , that there were other sacred Gifts of great value , which were concealed by the Citizens who were very few in number . Now , of [ the sacred Treasure ] which was brought out [ of the City to Chosroes , ] nothing of value had been left behind consisting either of Gold or Silver , but of another sort of matter more pretious , and which was wholly dedicated to God ; to wit , the most holy Reliques of the Victorious Martyr Sergius , which lay in a certain oblong Chest covered over with Silver . When Chosroes , perswaded hereby , had sent his whole Army to the City , on a sudden , round the whole Circuit [ of the City walls ] there appeared an innumerable multitude of Souldiers , who with Bucklers defended the City . Which [ Apparition ] those sent by Chosroes having beheld , returned , and with admiration declared both their number , and their kind of Armour . But Chosroes , after on a second enquiry he understood that very few persons were left in the City , and those either very aged or very young , the men of strength and vigour being all cut off and destroyed ; found that the Martyr was the Authour of this Miracle . And being [ on this account ] put into a fear , and having admired the Faith of the Christians , he returned into his own Kingdom . b They say also , that at the close of his Life he was vouchsafed [ the Laver of ] Divine Regeneration . CHAP. XXIX . Concerning the Pestilentiall Distemper . MOreover , I will give a Narrative of that [ Pestilentiall ] Distemper which brake out [ in these times , ] and which has raged now these Two and fifty years , ( a a thing which is never related to have hapned before , ) and has in a manner destroyed the whole Earth . For , two years after Antioch had been taken by the Persians , a Pestilentiall disease began to rage , in some things like to that recorded by * Thucydides , in others far different . And it took its beginning from Aethiopia , as 't was then reported : but by turns it has overrun the whole world ; this Distemper having , I think , left no Mortalls untouch't . Some Cities were so sorely oppressed [ with this Calamity , ] that they became wholly empty of Inhabitants : but in other places where the Distemper arrived , its chastisement was more light . Nor did [ this Pestilence ] rage at any certain and set season [ of the year ; ] nor , after it had raged , did it in a like manner recede . But , it seized some places at the beginning of Winter , others in the Spring time , b others in Summer ; again , othersome during the procedure of the Autumn . And , in some Cities , when it had touched some parts , it abstained [ from infecting ] the other parts thereof . And you might frequently see in a City not infected , some Families utterly destroyed : But in other places , one or two Families having been consumed , the rest of the City in future continued untouch't by the Distemper . But , after a more accurate inspection into the matter , we found , that those Families which had continued untouch't , were on the year following the only ones which suffered [ by this Distemper . ] But , that which was the most wonderfull thing of all , was this , that if it hapned that the Inhabitants of those Cities infected , removed to any other place where this Distemper raged not , they were the only persons seized with these Diseases , who [ coming ] out of infected Cities , made their Residence in Cities uninfected . And these things hapned frequently , both in Cities and in other places , at the periods of those Cycles termed the Indictions . But , most especially c on the 2 d year * of each Indiction , almost a totall destruction befell men . In so much that I my self who write these things ; ( For I thought good to interweave into this History what has a relation to my self , by a fit insertion of what is Congruous at places opportune and convenient : [ I my self , I say , ] ) who d as yet frequented [ the School of ] a Grammer-Master , was seised with those termed the † Bubo's , about the beginning of this [ Pestilentiall ] Distemper . And in those Sicknesses which raged at severall times , I lost many of my Children , my Wife , and severall others of my Relations , e my Servants also , and very many of those who lookt after and tilled my Grounds : the Circles of the Indictions dividing as 't were the Calamities that befell me amongst themselves . At what time therefore I did write these things , being in the f fifty eighth year of mine age , g within these two last years , when this Distemper had raged at Antioch now the fourth time , ( For the h fourth Cycle [ of the Indictions ] hath passed from the beginning [ of this calamitous Disease : ] ) besides the persons forementioned , I lost my Daughter , and my Grandchild born of her . Further , this Distemper * consisted of a complication of Diseases . For , in some it began from the head , and having made the eyes bloudy , and tumified the face , it descended into the throat , and sent the person seized with it from among men . In others there hapned a † looseness of the Belly . In othersome arose Bubo's , and thence [ hapned ] very high Feavers : and within two or three days they died , being as firm and ●ound in body and mind as those who had been afflicted with no Distemper . Others became distracted and mad , and so ended their lives . Carbuncles also breaking out [ of the body , ] destroyed many men . Some persons having once , twice , and thrice been seized [ with this Distemper , ] and escaped with their lives ; afterwards were infected [ with it ] again , and died . The ways likwise of contracting this Distemper were different and manifold , and such as were * unaccountable . For some died , meerly by conversing and living together [ in the same house : ] others , by a touch only : othersome , by entring into an house : again , others [ contracted the Infection ] in the Forum . Some having fied out of infected Cities , continued uninfected themselves , but imparted the Disease to those who were not infected . Others contracted no Distemper at all , although they had lived with many infected persons , and had touched not only persons Distempered , but those likewise who were dead . Othersome ( although they made it their business to destroy themselves , because of the loss of their Children or Families ; and on this account especially were continually conversant with the infected ; nevertheless , as if the Disease made a resistance against their will , ) were in no wise seized with it . This Pestilentiall Distemper therefore has raged Two and fifty years , as I have said , till this present time ; having out-done all [ Plagues ] which [ ever hapned ] before . But Philostratus admires , because in his time a Plague raged Fifteen years . Now , the Events after this yet to come , are uncertain , in regard they proceed thither , whither it shall seem well pleasing to God , who certainly knows both the Causes [ of things , ] and also whither they tend . But I will return to that place , from whence I have digressed , and will give a Narrative of the rest of Justinian's Transactions . CHAP. XXX . Concerning * Justinian's insatiable Avarice . JUstinian was indeed [ a person , ] of an insatiable Avarice , and ●o † extravagant a Lover of what was another's , that for Gold he sold his whole Empire , to those who governed the Provinces , to the Collectors of the Tributes , and to any persons else who for no cause at all are ‖ wont to frame Plots against men . Besides , * by patching Calumnies together , he punished many and [ almost ] innumerable persons , whose possessions were great , with the loss of their whole Estates . Further , if a woman who got her livelyhood by the prostitution of her body , had † falsely objected a familiarity or mixture against any one , out of her desire to procure what he had ; immediately all the Laws were abolished and made null , and , provided she had made Justinian partaker of her * filthy gain , she might remove all the riches of the person calumniated to her own house . Nevertheless , the same Emperour was profuse in his expending money : in so much that he erected many holy a and magnificent Churches every where ; and other pious Houses for the taking care of men and women , as well young as old , and of those disquieted with Various diseases : and he allotted vast Revenues , out of the Income whereof these things might be done . He likewise did infinite other pious [ Acts , ] and such as are well pleasing to God , provided the doers thereof perform [ those works ] with such Goods as are their own , and offer their pure Actions , as a sacrifice , unto God. CHAP. XXXI . Concerning the Great Church of Saint Sophia , and [ that ] of The holy Apostles . FUrther , [ the same Emperour ] erected not only many other Churches at Constantinople of a gracefull composure , [ in honour ] to God and [ his ] Saints : but he also built that great and incomparable Work , [ the like whereto ] is not to be found any where on record , [ to wit , ] * that most spacious Church of Saint Sophia , [ a Structure ] beautifull and eminent , and which exceeds the possibilty of a description . Nevertheless , as far as I am able , I will attempt to describe this Church . † The fabrick of the Sanctuary is a ‖ Tholus , erected upon four Arches , raised to so vast an heighth , that 't is very difficult for those who look steadfastly from below , to see the Top of the * Hemisphaere : but such as stand above , though they be persons very bold and daring , will in no wise attempt to look down , and cast their eyes downwards to the Pavement . The Arches are raised a empty from the Pavement to the very Covering [ or , Top ] of the Roof . On the right hand and on the left , b opposite to the [ Arches ] are placed Pillars , framed of Thessalick Stone : and they bear up c Hyper●a , which being underpropt by other such like Columns , give a liberty to those that are desirous of looking down from on high upon the Mysteries . To which place also the Empress comes on Holidays when She is present at the Sacred performance of the Mysteries . But the [ Columns placed ] at the East and West , d are so left , that there should be nothing which might hinder the admiration of so vast a greatness . The Porticus's of the forementioned Hyper●a , finish so great a Work with Pillars and small Arches . Further , that the Miracle of this Structure may be plainer and more manifest , I have resolved to insert here the [ number of ] Feet , both of its Length , Breadth , and Heighth ; as likewise the empty spaces , and heighth also of the Arches . The measure therefore is this . The length from that † Door opposite to the Sacred e Concha , where the unbloudy Sacrifice is offered , unto the [ Concha ] it self , is an Hundred and ninty Feet : the breadth from North to South , One hundred and fifteen Feet : the * heighth from the Center of the Hemisphaere to the Pavement , is an Hundred and eighty Feet . The breadth of each of the Arches is f ...... Feet . The length from East to West [ contains ] Two hundred and sixty Feet . g The breadth of their Light is Seventy five Feet . There are besides at the West two other Porticus's very splendid , and open Courts on all sides of an admirable Beauty and Gracefullness . The same Justinian built the Church of The Divine Apostles , which will not readily give precedency to any other Temple . In which Church the Emperours h and the Prelates are customarily interred . But , concerning these and such things as these , let thus much every way [ suffice ] to have been said . CHAP. XXXII . Concerning the Emperour [ Justinian's ] madness rather than kindness shown * towards [ the Faction ] of the Venetiani . a THere was also another thing in Justinian , that exceeded the utmost ferity of Savage Beasts : ( which whether [ it proceeded ] from a fault of Nature , or from sloth and fear , I cannot say ; but , it took its beginning from that popular Sedition [ termed ] * Nica. ) For he seemed so † highly to favour the one of the Factions , I mean that ‖ of the Venetiani , that they committed murders upon persons of the contrary Faction at noon day , and in the midst of the City ; and not only feared not punishments , but also obtained rewards : in so much that hence it hapned , that many were made Murderers . Moreover , a liberty was indulged them of entring even into houses , of plundring the riches laid up therein , and of selling [ miserable ] men their own safety . And if any one of the Magistrates had attempted to punish them , he endangered his own safety . 'T is certain , a personage who was Comes of the East , because he had ordered some Seditious persons to be beaten with † Bow-strings , he himself was lead through the midst of the City and scourged with Bow-strings . Callinicus likewise Governour of Cilicia , because according to the prescript of the Laws he had inflicted a capitall punishment upon two Cilician Murderers , Paulus and Faustinus , who fell upon him and would have murdered him ; was Crucified , undergoing this punishment on account of his great prudence in passing judgement , and of [ his observing ] the Laws . Hence it hapned , that * those of the other Faction , having fled out of their own Country , and finding reception amongst no men what ever , but being driven from all places as persons most detestable ; beset Travellers , and committed Rapines and Murders : and all places were filled with untimely deaths , Robberies , and such like horrid and impious Crimes . But sometimes † he turned to the contrary opinion , and slew the Venetiani themselves ; subjecting them to the Laws , to whom he had given permission of perpetrating nefarious Facts , in a Barbarick manner , throughout every City . But , to give a perticular Narrative of these matters , is a thing above Relation or [ any compass of ] time : nevertheless , these things [ I have mentioned ] are sufficient for the making a conjecture concerning the rest . CHAP. XXXIII . Concerning Barsanuphius the Asceta . AT the same time , Divine persons , and such as were Workers of great Miracles , lived in various parts of the world : but such of them , whose Glory shone every where , [ were thus termed . ] Barsanuphius by extract an Egyptian : This person lead an unfleshly life in the flesh , in a certain Monastery near the Town Gaza : insomuch that he performed many Miracles and such as are superiour to [ any ] Relation . Moreover , 't is believed that he lives at this present , shut up in his Cell ; although Fifty years and upwards are now past , since he hath been seen by any person , or has pertaken of any thing that is upon the Earth . Which things Eustochius Prelate of Jerusalem a disbelieving , when he had ordered the Cell , wherein this man of God had inclosed himself , to be dug open , a fire brake out thence , which burnt almost all persons that were there present . CHAP. XXXIV . Concerning the Monk Symeon , who for Christ's sake [ feigned himself ] a Fool. MOreover , at [ the City ] Emisa there was one Symeones : this person had in such a manner divested himself of the Garment of Vain-glory , that amongst all persons who knew him not , he was accounted an Idiot , although he abounded with all manner of wisdom and divine Grace . Further , this Symeones for the most part lived alone by himself , allowing no person what ever a Liberty of knowing , either when or in what manner he † prayed to God ; nor [ permitting them to know ] at what time he abstained from , or partook of nourishment at home . At some times being abroad in the streets , he seemed a to be a person distracted , and to have nothing of prudence or wisdom in him . At other times he would go into a Victualling-house , and eat of what ever food or provision he met with , when he was hungry . But , if any person b bowed his head and reverenced him , he would immediately run from that place in anger , being afraid that his own Virtue should be found out by the Vulgar . And in this manner Symeones behaved himself in the Forum . But there were some persons that held a familiarity with him , with whom he usually conversed without any thing at all of dissimulation . Amongst those of his acquaintance therefore , one had a maid , who having been debauch't and got with child by some person , when she was forced by her Masters to declare the man who had done this , she affirmed that Symeones had had to do with her in private , and that she was with child by him , and that she would swear that the matter was so , and ( if need should require , ) could manifestly prove the thing . Which when Symeones had heard , he assented , saying that he carryed flesh about him , which was a frail and mutable thing . But when this matter came to be divulged amongst all persons , and Symeones ( as it seemed ) was obnoxious to a great ignominy , he withdrew himself , and feigned that he was ashamed . When therefore the woman's time of delivery was come , and she sate in the usuall posture of women in Travail ; her Labour caused most acute , many , and intollerable pangs , and brought the woman into the imminentest danger of her life . But the Birth * fell not in the least . Symeones therefore being designedly come thither , when he was requested [ by those present ] to go to Prayers , he declared before them all , that the woman should not be delivered , untill she would confess who was the Father of the child in her womb . Which when she had done , and had named the true Father , the Infant leap't forth immediately , Truth it self doing [ as 't were ] the office of a Mid-wife . The same person was one time observed to go into the house of a Strumpet , and having shut to the door , he and she continued alone for some time : after this he opened the door again , and ran away in great hast , looking round least any one should see him , whereby he much increased the suspicion . In so much that the persons who had seen him , brought forth the woman , and enquired of her , both what the meaning of Symeones's coming into her was , and why he made so long a stay . The woman swore , that for three days before that , because of her want of necessaries , she had tasted of nothing but water only : but , that Symeones had brought victualls and meat and a vessell of Wine along with him , and having shut the door , had spread the Table , and bad her go to supper , and fill her self with provisions , because she had been sufficiently afflicted with want of nourishment ; and she fetcht out the Remains of the victualls [ which Symeones ] had brought to her . Further , some small time before that Earthquake hapned which shook Phoenice Maritima , wherein c Berytus , Byblus , and Tripolis suffered more [ than other Cities , the same Symeones ] holding a whip on high in his hand , scourged most of the Columns in the Forum , and cryed out , Stand , You must dance . Because therefore nothing was done unadvisedly and without design by this man , some persons present at his doing hereof , took particular notice of those Columns , which he passed by , and did not scourge : which Pillars fell not long after , being ruined by the Earthquake . Moreover , he did very many other things , the Relation whereof requires a peculiar Treatise . CHAP. XXXV . Concerning the Monk Thomas , who in like manner feigned himself a Fool. THere was also at the same time one Thomas , who followed the same course of life in Syria Coele . This person went [ one time ] to Antioch , to receive the annuall stipend [ allotted for the maintenance ] of his own Monastery . a For [ this annuall stipend ] was ordered [ to be paid ] out of the [ Revenues of the ] Antiochian Church . Anastasius * Oeconomus of the same Church , ( in regard the said Thomas troubled him frequently , ) gave him [ one day ] a box on the ear with his hand . Whereat when the persons present with them were much offended , Thomas said , that neither he himself would receive any thing more [ of the annuall stipend , ] nor should Anastasius † pay any more . Both which things came to pass : Anastasius ending his life on the day following ; and Thomas being translated to an immortall life b in the Hospitall of the Infirm at the Daphnensian Suburb , whilst he was on his Return home . They laid his dead Body in the Monuments of the Strangers . But , in regard when one or two had been buried after him , Thomas's Body was still above them , ( God showing a great Miracle , even after his death : for [ the other Bodies ] were removed and thrust down ; ) [ the Inhabitants ] admire this holy person , and declare [ the thing ] to c Ephraemius . Then his * Holy dead Body is removed to Antioch with a publick Festivity and [ a solemn ] pomp , and is honourably buried in the Coemitary ; having at its translation caused the Pestilentiall distemper , which then raged at Antioch , to cease . And the Inhabitants of Antioch do magnificently celebrate an anniversary Feast [ in honour ] of this [ Thomas ] till these our times . But let us † return to the * proposed Series of our History . CHAP. XXXVI . Concerning the Patriarch Menas , and concerning the Miracle which hapned then to the Boy of a certain Hebrew . ANthimus having been ejected ( as I have * said , ) out of the Chair of the Imperial City , a Epiphanius succeeded in that Episcopate : and after Epiphanius , Menas ; in whose time hapned a Miracle highly worthy to be recorded . There is an b ancient usage at Constantinople , that when a great quantity of the Holy parts of the immaculate Body of Christ our God are left ▪ remaining , [ some ] young Boyes of their number who frequent the Grammar-Schools are sent for , that they may eat them . Which thing having hapned at that time , the Son of a * Glass-maker ( as to his oopinion a Jew , ) was † called amongst the other Boyes . This child told his Parents , who enquired the reason of his stay , what had hapned , and what he together with other boyes had tasted of . His Father , highly incensed and enraged , snatcht up the boy immediately , and threw him into the Furnace of coals , wherein he usually formed Glass . But his mother sought for her son , and when she could not find him , she went all about the City mourning and * making great lamentation . And on the third day after standing at the door of her husband's work-house , she called her Son by his name , † weeping and tearing herself . The Boy knowing his mother's voice , answered her out of the Furnace . Shee breaks open the doors , goes in , and sees her Son standing in the midst of the coals , the fire having not touch't him in the least . The child , when afterwards asked in what manner he had continued un-hurt , said , that a woman cloathed in a purple garment came to him frequently , gave him water , quenched the coals that were near him , and fed him as often as he was hungry . Which passage having been brought to [ the hearing of ] Justinian , he [ ordered ] the boy and his mother to be ‖ Baptised in the Laver of Regeneration , and c enrolled them amongst the Clergy : but his father , because he would not embrace the profession of Christianity , was [ by the Emperour's order ] crucified in [ the Suburb ] d Sycae , as designing to have murdered his own son . These things hapned in this manner . CHAP. XXXVII . Who were Bishops of the Greater Cities at that time . AFter Menas , Eutychius ascends the [ Episcopall ] Throne [ at Constantinople . ] But at Jerusalem , after Martyrius , Salustius succeeds in that See , and after him , Helias . After Helias , Petrus ; and after Petrus , Macarius ; [ whose Election ] the Emperour approved * not of ; so that he was [ afterwards ] Ejected out of his own Chair : a For they affirmed that he asserted Origen's opinions . After this [ Macarius ] therefore , Eustochius succeeded in that Bishoprick . After the Ejection of Theodosius , as has been related † above , Zoilus is declared Bishop of Alexandria . And when he was added b to [ the Alexandrian Bishops ] his predecessours , Apollinaris undertakes [ the Government of ] that Chair . After Ephraemius , Domninus is entrusted with the [ Episcopall ] Throne of Antioch . CHAP. XXXVIII . Concerning the Fifth Holy Oecumenicall Synod , and on what account it was convened . DUring therefore Vigilius's presidency over the Elder Rome ; whilst in the first place Menas , and then Eutychius [ was Patriarch ] of Constantinople ; and whilst Apollinaris [ was Bishop ] of Alexandria , Domninus of Amioch , and Eustochius of Jerusalem ; Justinian convenes the Fifth Synod , on this account . The Assertours of Origen's opinions abounding and growing powerfull [ in the Monasteries of Palestine , ] and especially a in that termed The new Laura ; Eustochius made it his whole business to eject them . And going to The new Laura , he drove them all out , and pursued them to a great distance , as being the common pest [ of mankind . ] They , dispersed into severall places , associated many persons to their own party . Theodorus surnamed Ascidas ( Bishop of Caesarea the Head-City of the Province Cappadocia ; [ a Prelate ] resident with Justinian , faithfull to him , and of whom the Emperour made great use ; ) undertook the Patronage of these [ Monks . ] Upon * his making a disturbance therefore at the [ Imperial ] Pallace , and terming [ Eustochius's ] Fact the † highest impiety and wickedness ; Ruphus Abbot of Theodosius's Monastery , and b Conon [ Abbot ] of the [ Monastery ] of Saba ( persons of the chiefest note * amongst the Monasticks , both for their own worth , and on account of the Monasteries over which they presided ; ) are sent to the Imperial City by Eustochius . They were accompanied with others also , not much inferiour to them in dignity . And these men resolved to debate concerning Origen primarily , and concerning Evagrius and Didymus . But Theodorus the Cappadocian , desirous of diverting them to another matter , c proposes to be debated the Cause of Theodorus [ Bishop ] of Mopsuestia , and that of Theodoret and Ibas : the All-good God having excellently well disposed the whole matter so , that whatever was profane both on the one and on the other side might be wholly expelled . The first Question therefore having been proposed , whether it were lawfull to Anathematize the dead ; Eutychius who was then present , ( a person incomparably well versed in the Sacred Scriptures , who during Menas's Life was not very eminent ; for he was then but d Apocrisiarius to the Bishop of Amasia ; ) being not only wiser , but also looking with contempt upon those convened , said in express words , that that question need not be debated : in regard King Josias did not only heretofore slay the living Priests of Daemons , but also dug open the Sepulchers of those who had been dead long before . All persons that were present look't upon these [ words of Eutychius's ] to be most appositely spoken . Which [ saying of his ] when Justinian was acquainted with , he preferred * him to the Chair of the Imperial City , on the death of Menas which hapned soon after . Further , Vigilius e gave his consent by his Letters , but refused to be present at the Synod . The Synod therefore being convened , when [ the Emperour ] Justinian asked , what their Sentiment was concerning Theodorus , and in relation to those things which Theodoret had written against Cyrillus and his Twelve † Heads ; also [ what they thought ] of that Letter said to be Ibas's , [ written by him ] to Maris the Persian : after many passages had been recited [ out of the Books ] of Theodorus and Theodoret , and after it had been made apparent , that Theodorus had long since been condemned , and [ his name ] expunged out of the Sacred Diptycks ; and , that Hereticks ought to be condemned even after their death : with all suffrages ( as the usuall saying is , ) they Anathematize Theodorus , and what had been written by Theodoret against Cyrillus's Twelve Heads , and against the true Faith ; Ibas's Letter also , which he wrote to Maris the Persian ; [ their condemnation of the foresaid persons and writings ] being conceived in these express words . f Whereas the Great God and our Saviour Jesus Christ according to the Parable in the Gospells , &c. And after some other words . Besides all those other Hereticks which are condemned and Anathematized by the four forementioned holy Synods , and by the holy Catholick and Apostolick Church ; We also condemn and Anathematize Theodorus who is styled Bishop of Mopsuestia , and his impious writings ; also , what hath been impiously written by Theodoret , both against the true Faith , and against the Twelve Heads of Cyrillus of Blessed memory , and against the First Holy Synod at Ephesus ; in fine , whatever has been written by the same [ Theodoret ] in defence of Theodorus and Nestorius . Moreover , we also Anathematize that impious Letter said to have been written by Ibas to Maris the Persian . And after some few words , they expounded Fourteen g Heads concerning the right and † sincere Faith. And these things proceeded in this manner . But , h when Libells were delivered in by the Monks Eulogius , Conon , Cyriacus , and Pancratius , against the opinions of Origen Adamantius , and against the followers of his impiety and errour ; Justinian consulted the then convened Synod about these matters , having subjoyned [ to his own Letter ] a Copy of the Libell , as also what he had written to Vigilius concerning these things . From all which it may be gathered , that Origen had made it his business , to fill the * Purity of the Apostolick † Dogmata with i Paganish and Manichaean Tares . A Relation therefore was transmitted to Justinian from the Synod , after the Exclamations which they [ had heaped together ] against Origen and those involved in the same erroneous Tenets with him . Part of which [ Relation ] runs thus . You who possess a mind partaker k of a Celestiall Nobility , Most Christian Emperour ! And after some other words . We have avoided therefore , we have avoided that [ Doctrine . ] For we knew not the voice of Strangers . And having securely bound this person , as a Thief , and like a Robber , with the Ropes of an Anathema , we have cast him out of the Sacred Rails . And after some few words . But you will know the power and efficacy of the matters which have been transacted by us , by the reading thereof . Hereto they also annexed whatever * Heads Origen's followers had [ from their Masters ] learned to assert ; which [ Heads ] manifested both their agreements , as also their disagreements , and likewise their l manifold errour . Amongst these there was a Fifth Head [ which contained ] the Blasphemies broach't by some private persons of that termed The New Laura ; the Contents of which Head run thus . m Theodorus Ascidas the Cappadocian said : If the Apostles and the Martyrs doe now work Miracles , and are in so great honour ; unless in the Resurrection they shall be made equall to Christ , what manner of Resurrection shall they have ? The same Fathers related severall other Blasphemies of Didymus , Evagrius , and Theodorus , which with great diligence they had collected out of their Books . Further , some intervall of time after this Synod , n Eutychius is ejected , and o Johannes is placed in the Chair of the Constantinopolitane Church in his room . This Johannes was born at p Sirimis , which is a Village scituate in the Cynegick Region , in the Antiochian Territory . CHAP. XXXIX . That Justinian * having forsaken the right Faith , asserted the Body of [ our ] Lord to be incorruptible . AT the same time Justinian † deflected from the right High-way of [ Orthodox ] Sentiments , and having entred a path untrodden by the Apostles and Fathers , fell into Thorns and Brambles . Wherewith being desirous to fill the Church , he mist of his design ; the Lord having securely fenced * the High-way a with hedges not to be broken , that Murderers [ and Thieves ] might not break in , as if the wall had been faln and the Fence broken down : [ and thus ] he fulfilled the Prophets Prediction . Johannes therefore , who was also termed Catelinus , having b succeeded Vigilius in the Bishoprick of the Elder Rome , and Johannes born at Sirimis Governing the Constantinopolitane Church , and Apolinaris that of Alexandria , Anastasius successour to Domninus presiding over the Antiochian Church , and over that at Jerusalem c Macarius , who was again restored to his own Chair : when * he had Anathematized Origen , Didymus , and Evagrius , after Eustochius's deposition ; Justinian writes that which amongst the Romans is called an Edict , wherein he has termed the Body of [ our ] Lord incorruptible ; and incapable of Naturall and irreprehensible † passions ; affirming that [ our ] Lord ate in the same manner before his Passion , as he did eat after his Resurrection , his most holy Body having received no change or alteration from its very Formation in the Womb , neither in the Voluntary and Naturall Passions , nor yet after [ his ] Resurrection . To which [ Assertions ] Justinian [ resolved ] to force the Prelates in all places to give their assent . But when all of them affirmed , that they earnestly expected [ the opinion of ] Anastasius Bishop of Antioch , they [ thereby ] represt the [ Emperour 's ] first Attempt . CHAP. XL. Concerning Anastasius Arch-Bishop of Antioch . MOreover , This Anastasius [ was a person ] both incomparably well skilled in the Sacred Scriptures , and also accurate in his Moralls and way of living : in so much that he would * take consideration about the most triviall matters , nor would he † deflect at any time from a constancy and firmness , much less in things momentous , and which had a relation to the Deity it self . And he had * tempered his disposition so , that neither an easiness of access to and conference with him , might render him exposed to what was unmeet and inconvenient ; nor should an Austerity and Rigour make him inaccessible in relation to what was fit and rationall . In [ conferences that were ] weighty and Serious , he was of a ready ear , and fluent Tongue : But in [ discourses that were ] impertinent and superfluous , he had his ears perfectly shut . A bridle represt his tongue in such a manner , that he † measured his discourse with reason , and rendred Silence far better than talke . This person therefore Justinian makes an Attack against , as against some inexpugnable Tower , and sets upon him with all manner of Engines ; considering with himself , that if he could ruine a this [ Tower , ] he should afterwards become Master of the City with ease , enslave the Doctrine of the true Faith , and lead captive the Sheep of Christ. But Anastasius by a divine heighth of mind raised himself so far [ above the Emperour , ] ( for he stood upon a Rock of Faith not to be broken ; ) that by his own Relation sent to Justinian , he openly contradicted him , and in the same [ Relation ] demonstrated [ to him ] most perspicuously and with great eloquence , that the Body of [ our ] Lord was corruptible in passions naturall and irreprehensible , and that the Divine Apostles and * Holy Fathers both thought and taught so . The same answer he returned to the Monks of the First and Second Syria , who had consulted him : and he confirmed the minds of all persons , and † prepared for the Conflict , reciting daily in the Church that saying of that Vessell of Election ; * If any one preach any other Gospell unto you , than that you have received , though he be an Angell from Heaven , let him be accursed . Which [ words ] when all persons had ‖ weighed in their minds , a very small number only excepted , they imitated him . The same Anastasius wrote a b Valedictory Oration to the Antiochians , after he had received information , that Justinian was resolved to send him into Banishment . Which Oration is deservedly delightfull and admirable , for the elegancy of its words , the abundance of its * sententious expressions , the frequent quotations of Sacred Scripture , c and for the Accommodateness of the History . CHAP. XLI . Concerning the death of Justinian . BUt this Oration was not published , God having provided some better thing for us . For Justinian , whilst he dictated a sentence of Deportation against Anastasius and the Prelates about him , was invisibly wounded , and ended his life , after he had Reigned in all Thirty eight years and eight months . The End of the Fourth Book of Evagrius's Ecclesiastical History . THE FIFTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . CHAP. I. Concerning the Election of [ the Emperour ] Justinus , and concerning his Moralls . WHen therefore Justinian in this manner had fill'd all places with Disquietude and Tumults , and at the close of his Life had received the condign reward of such [ Actings , ] he departed to the infernall * punishments : but Justinus his Sister's Son , who was intrusted with the custody of the [ Imperial ] Pallace , which [ Grand Officer ] the Roman Tongue terms a Curopalates , is invested with the purple after his [ death : ] neither Justinian's departure , nor the Election of Justinus having been made known to any person , save to those that were his Confidents , till such time as he appeared at the * Ludi Circenses , † in order to his performing and undertaking what usually belongs to an Emperour . After these [ Solemnities ] therefore were over , when nothing of an * opposition had in any wise been attempted [ against him , ] he returned to the Pallace . [ By ] the first Edict he promulged , the b Prelates who had been convened in all places , were sent home to their own Sees , in order to their worshipping God in the usuall and received manner , no Innovation being made in relation to the Faith. And this Action done by him was highly commendable . But , as to his Life , he was dissolute , and * altogether a slave to Luxuries and † obscene pleasures : so ardent a lover also of other mens money , that he sold all things for illegall gain , and revered not the Deity even in the Ecclesiastick preferments , which he made his markets of to any persons he could meet with , and publickly proposed even these to sale . Moreover , being possest c with [ two most contrary ] Vices , Boldness and Sloth , in the first place he caused his d kinsman Justinus to be sent for , a personage of an universall honour and esteem , both for his skill in Military affairs , and for those other dignities [ which he had born : ] he at that time made his residence about the Danube , and hindred the Abari from passing that River . The Abari are a Scythick Nation who live in Waggons , and inhabit the * Regions scituate beyond Caucasus . Which people , in regard they had been sorely afflicted by the e Turks their Neighbours , [ left their habitation , and ] with their whole Families fled from them , and came to the Bosphorus . Then leaving the Shore of that termed the Euxine Sea , ( where many barbarous Nations who had left their own dwellings , inhabited ; moreover , Cities , * Castra , and f some Stations had been built [ there ] by the Romans , when either † Veterane Souldiers , or Colonies had been sent thither by the Emperours : ) they continued on their journey , engaging ▪ all the Barbarians they met with , till such time as they were arrived at the Banks of the Danube , and g had sent Embassadours to Justinian . From thence therefore Justinus was sent for , on pretence as if he were to enjoy [ the advantage of ] that Compact which had been made betwixt him and the Emperour Justinus . For , in regard both of them were equall as to their Secular Grandeur and Power , and whereas the Empire * hung as it were betwixt them ; after many debates they had come to this agreement , that he who was arrived at the Empire , should give the other the Second place ; that so , by being Second in the Empire , he might be First in respect of all other persons . CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus . [ THe Emperour ] Justinus therefore received Justinus with great appearances of kindness and friendship ; but soon after he framed [ various ] causes and pretences , and [ by degrees ] deprived him of his * Satellites , his Domesticks , and the Protectors of his Body , and a forbids him Access to himself : b for he sate at home . [ At length ] by Justinus's order c he is removed to the Great City Alexandria ; where he is most inhumanely murdered in the dead of the night , whilst he lay in his bed ; this being the reward he received for his kindness to the Republick , and for those eminent Services he had performed in the Wars . Nor would the Emperour Justinus and his wise Sophia abate of their rage , or could they satiate their burning sury [ conceived against Justinus , ] till such time as they had seen his head after 't was cut off , and had trampled it under their feet . CHAP. III. Concerning those Miscreants Addaeus and Aetherius . MOreover , a not long after , the Emperour delivered up Aetherius and Addaeus , ( persons of the b Senatorian Order , who had been great Favourites of the Emperour Justinian's , ) to a judiciary process , they being charged with an accusation of High-Treason . Of these two , Aetherius confessed that he designed to kill the Emperour by Poyson , and said that he had Addaeus his Accomplice in this attempt , and his Assistant in all [ his other designes . ] But Addaeus with horrid Oaths affirmed , that he was wholly ignorant of these [ Treasons . ] Nevertheless , both of them were beheaded . Addaeus at such time as his head was cut off , affirmed , that in this matter he had been falsely accused , but that he was deservedly punished by [ divine ] Justice , which inspects all affairs where-ever transacted : for [ he said ] that by Magick he had murdered Theodotus the Praefectus Praetorio . But I cannot positively affirm whither or no these things were so : however , they were both most flagitious wretches . Addaeus was a Notorious * Sodomite . And Aetherius omitted no sort of Calumny , but preyed upon the Estates as well of the living , as of the dead , in the name of that Imperial c House , of which he was Curator [ or , Governour , ] during the Empire of Justinian . And such was the conclusion of these matters . CHAP. IV. Concerning the Edict of our Faith , which Justinus wrote to the Christians in all places . MOreover , the same Justinus wrote an Edict to the Christians in all places , [ the Contents ] whereof [ ran ] in these express words . IN THE NAME OF THE LORD JESUS CHRIST OUR GOD , EMPEROUR CAESAR FLAVIUS JUSTINUS , FAITHFULL IN CHRIST , MILD , THE GREATEST , BENEFICENT , ALEMANICUS , GOTTHICUS , GERMANICUS , ANTICUS , FRANCICUS , ERULICUS , GEPAEDICUS , PIOUS , HAPPY , GLORIOUS , VICTOR , TRIUMPHATOR , ALWAYS ADORABLE , AUGUSTUS . * My peace I give unto you , says the Lord Christ , our true God. My peace I leave with you , declares the same [ Christ ] to all men . The purport of which [ expressions ] is nothing else , but that those who believe in him should † unite in one and the same Church : being of the same mind in relation to the true ‖ Faith of the Christians , and having an aversion for them who affirm or think the contrary ▪ For , the * Primary safety [ which ] has been appointed to all men , [ is ] the Confession of the true Faith. Wherefore , We also following the Evangelick Admonitions , and the Holy Symboll , or Creed of the Holy Fathers , do exhort all men to betake themselves to one and the same Church and Opinion : believing in the Father , in the Son , and in the Holy Spirit , in the Consubstantiall Trinity , in the One Deity , or Nature and † Essence , both in word and deed , and ‖ asserting One Might and Power and Operation , in the three Hypostasis's or Persons , into which we have been baptized , in which we have believed , and to which we have been conjoyned . For we adore the Unity in the Trinity , and the Trinity in the Unity , which hath an admirable both Division , and * Unition : an Unity in respect of the † Essence or Deity : but a Trinity in respect of the proprieties or Hypostasis's or Persons . For , that we may so speak , it is indivisibly divided , and divisibly conjoyned . For [ there is ] One in Three , [ to wit , ] the Deity , and Three [ are ] One , in whom [ namely ] is the Deity , or , to speak more accurately , which [ are ] the Deity it self : God the Father , God the Son , God the Holy Ghost , when as each Person is considered by himself ; the mind [ to wit ] dividing those things which are inseperable : the Three [ Persons being one ] God , understood together , on account of the same Motion and the same Nature . For we ought both to confess one God , and also to assert Three * Hypostasis's or Proprieties . But we Confess him , the only Begotten Son of God , God the Word , who was begotten of the Father before Ages and without time , not made ; in the last days to have descended from Heaven on our account and for our Salvation , and to have been incarnate by the Holy Ghost , and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary , and to have been born of her : a who is our Lord Jesus Christ , one of the Holy Trinity , Glorified together with the Father and the Holy Spirit . For the holy Trinity hath not received an addition of a Fourth Person , although one of the holy Trinity God the Word hath been incarnate : but he is One and the same our Lord Jesus Christ , Consubstantiall to God and the Father according to the Deity , and the same [ Person is ] of the same substance with us in respect of the Humanity : passible in the flesh , and the same [ Person ] impassible in the Deity . For we acknowledge not One God the Word who wrought Miracles , and another who suffered : but we confess One and the same our Lord Jesus Christ God the Word , to have been incarnate and perfectly made man , and that the Miracles † belong both to One and the same , as likewise the sufferings , which he Voluntarily underwent in the flesh on account of our Salvation . For * a man gave not himself for us ; but God the Word himself , made man without [ any ] Conversion , ‖ underwent both a Spontaneous Passion , and a death in the Flesh for us . Although therefore we confess him to be God , yet we deny not that the same person is also Man : and by our confessing him to be man , we deny not the same Person to be also God. Whence , whilst we profess one and the same [ Person ] our Lord Jesus Christ to be * compounded of both Natures , the Deity and the Humanity , b we introduce not a Confusion into the Unition . For he * will not cease to be God , because † agreeably to us he was made man : nor again , because by Nature he is God , and cannot receive a likeness to us , will he refuse to be man. For , as he hath continued God in the Humanity , so also [ though ] existing in the ‖ Majesty of the Deity , he nevertheless [ continues ] Man : * existing Both in the same , and [ is ] One God and also Man , The Emmanuel . [ Further , whereas ] we confess him perfect in the Deity , and perfect in the Humanity , of which [ two ] he is also made up , [ yet ] † we bring not in a particular Division or Section upon his one compounded Hypostasis : but we show the difference of the Natures , which is not destroyed [ or , taken away ] by the Unition . For , neither has the Divine Nature been changed into the Humane , nor hath the Humane Nature been converted into the Divine . But both [ Natures ] c being understood , or rather existing in the defini tion and ‖ manner of the proper Nature , we affirm that the Unition was made according to the person : now , the Unition according to the person imports , that God the Word , that is one Person of the Three persons of the Deity , was united not to a prae-existing Man , but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary ; that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things , sin only excepted , and that it was enlivened with a rationall and intelligent Soul. d For he had a Person in himself , and was made Man , and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost . [ Moreover , ] weighing in our minds his ineffable Unition , we rightly confess one Nature incarnate of God the Word , which in the Flesh is enlivened with a rationall and intelligent Soul. And again , taking into consideration the difference of the Natures , we assert them to be two , introducing no manner of Division . For each Nature is in him . Wherefore , we confess One and the same Christ , One Son , One Person , One Hypostasis , [ to be ] God and also Man. But all those , who have thought or do think contrary hereto , we Anathematize , and judge them estranged from the Holy Catholick and Apostolick Church of God. Whereas therefore the true * Dogmata , which have been delivered to us by the Holy Fathers , are asserted ; We exhort you all to Concur in one and the same Catholick and Apostolick Church ; yea rather , we beseech you . For we are not ashamed , though placed in the sublimity of Royalty , to make use of such expressions e for the Consent and Union of all Christians , to the end one Glorification may be † attributed to the Great God and our Saviour Jesus Christ ; and that in future ▪ no person might pretend to quarrell f about the Persons or the Syllables . For the Syllables tend to one and the same right Faith and meaning : that Usage and ‖ Form , which hitherto hath obtained in God's Holy Catholick and Apostolick Church , [ remaining ] in all things firm and without Innovation , and continuing [ so ] to all Futurity . To this Edict all persons gave their consent , and affirmed [ that the Faith and Doctrine ] was [ therein ] Orthodoxly promulged : but yet it reduced not so much as one [ of the Churche's members , ] which had been rent insunder , to an Unity , because [ the Emperour ] in express words had declared , that [ the State of ] the Churches had been preserved firm and without Innovation , and for the time yet to come [ should so continue . ] CHAP. V. Concerning the Ejection of Anastasius Bishop of * Theopolis . MOreover , Justinus ejected Anastasius out of the Chair of Theopolis ; objecting against him , both the profuse expence of the sacred Revenue which had been made , saying it was immoderate , and not according to what was meet and necessary ; and also [ charging him ] with † reflecting abusively on himself . For when Anastasius was asked , why he would fling away the sacred money in so lavish a manner , he replyed openly , that it might not be taken away by Justinus that common Pest. But 't was said that [ Justinus ] had therefore conceived an old Grudge against Anastasius , because when he demanded money of him a at his promotion to the Bishoprick , Anastasius would not give it him . Moreover , b other matters were objected against Anastasius , by some persons who , I suppose , were desirous of serving and promoting the Emperour's design . CHAP. VI. That , after Anastasius , Gregorius was made Bishop , and concerning his disposition . BUt after Anastasius , Gregorius is preferred to the Episcopall Throne , a whose Glory , that I may use the Poet's expression , is far spread . [ This person ] from his younger years had been exercised in the Monastick Conflicts , and had striven with so much courage and constancy of mind , that in a very short time , ‖ even during his youthfull age , he arrived at the highest degrees ; and Governed the Monastery of the b Byzantii , where he embraced a † Monastick life . [ Afterwards , ] by the * order of Justinus [ he presided over the Monks ] of mount Sinai also ; in which place he fell into the greatest of dangers , by undergoing a Siege from those Arabians [ termed ] Scenitae . Nevertheless , when he had procured that place a profound Peace , he was called from thence to the † Patriarchate . For understanding and virtue of mind , c and in all other things he was the eminentest person of all men , and the most active in [ effecting ] whatever he had proposed to himself ; ‖ of an undaunted spirit , and a man not to be induced to yield , or to be afraid of the Secular power . He made such magnificent † distributions of money , and used such a bountifullness and liberality towards all men , that whenever he went abroad , numerous crowds of people , besides those that were his usuall attendants , followed him . And whatever persons could either see , or hear he was d going forth , flock't together . e The honour given to the supreamest Powers [ of this world ] was inferiour to that [ paid ] to this man ; for people were for the most part desirous , both of seeing him as near as possibly they could , and coveted to hear him discourse . For he was most excellently qualified to excite a desire of himself in all persons , who upon what ever account came to and conversed with him . For , his aspect was admirable , and his discourse , by reason of his pleasantness of speech , most delightfull ; as ready as ever was any man , in the present apprehending of a thing , and most quick in action : in ‖ choosing the best advice , and in passing a judgement , as well of his own , as the affairs of others , he was † most prudent . On which account he performed so many and such great things , never deferring any business till the morrow . He was the admiration not only of the Roman Emperours , but of them of Persia also , in regard he so demeaned himself in all affairs , as either necessity required , or occasion would bear ; f [ to which he was ] never wanting , as I shall manifest particularly in due place . There was in him much of vehemency , and also sometimes passion . But on the other hand , his Lenity and Mansuetude was not little , but rather † abundant and extraordinary . So that , that saying which with great wisedom hath been uttered by Gregorius the Divine , might incomparably well befit him ; an Austerity so well tempered with ‖ Modesty , that the one is not injured by the other ; but both are an ornament and commendation to each other . CHAP. VII . How those termed the Persarmenii surrendred themselves † to the Romans : on which account a War broke out ‖ between the Romans and Persians . DUring the first year of this [ Gregorius's ] Governing his Bishoprick , the [ Inhabitants ] of that [ Country ] anciently termed Armenia the Great ( which afterwards was named Persarmenia ; this [ Region ] had heretofore been subject to the Romans ; but , after Philippus successour to Gordianus , had betrayed it to Sapor , that termed Armenia the Less remained in subjection to the Romans ; though all the rest was in the power of the Persians : ) being professours of the Christian Religion , in regard they had a suffered grievously from the Persians , and especially ‖ in those matters which related to their Religion , sent an Embassy secretly to Justinus , entreating they † might be received as subjects to the Romans ; to the end they might with freedome and security perform [ the Rites ] of the Divine worship and honour , and that nothing might obstruct them [ in those performances . ] [ Which Embassy ] Justinus having admitted of , and some [ Conditions set forth ] in writing having been agreed to by the Emperour , and confirmed with great and solemn b Oaths ; the Armenii kill their own c Governours , and * in one intire Body joyn themselves to the Roman Empire , together with their Neighbours whom they had taken into an Association with themselves , as well those of the same , as of other Nations ; Vardanes [ being their Leader , ] a person eminent amongst them for descent , dignity , and skill in Military affairs . When therefore Chosroes complained of these things , Justinus dismissed [ his Embassadours ] with these words , that the peace [ which had been made between them ] was terminated , and that 't was not possible for Christians to reject Christians when they made them their refuge in a time of War. This was Justinus's answer . Nevertheless , he made no preparations for a War ; but yielded up himself to his usuall Voluptuousness , and ‖ Postponed all affairs to his own pleasures . CHAP. VIII . Concerning Marcianus the † Magister Militum , and concerning the Siege of Nisibis . [ FUrther , ] he sends a Marcianus , who was his kinsman , Magister of the Orientall [ Milice , ] but allows him neither an Army fit for an engagement , nor any other sufficient provision for the [ carrying on a ] War. Marcianus arrives in Mesopotamia , to the manifest hazard and Subversion of all affairs , drawing along with him some few Souldiers , and those unarmed ; having also with him some Trench-makers and b Oxe-drivers , whom he had by force taken from among the c Provincialls . He comes to an Engagement therefore with the Persians in a small Fight about Nisibis , ( the Persians themselves being as yet unprovided for a War ; ) and having got the better , lays Siege to the City : the Persians [ in the interim ] thought not fit to shut the Gates , but most scornfully reproach't and derided the Army of the Romans . Many other Prodigies were seen , which foreshewed the future misfortunes ; but at the beginning of this War , we our selves saw a Calf newly calv'd , out of whose neck grew forth two heads . CHAP. IX . How Chosroes ( after he had sent his Generall Adaarmanes against the Romans , who afflicted them with many and those severe Losses ; ) went himself in person to Nisibis . BUt Chosroes , after he had made sufficient provision of all things necessary for a War , went to a certain [ place , ] and having past the Euphrates in his own Country , sends Adaarmanes into the Roman Territories , by a [ place ] termed Circesium . This Circesium is a Town most commodious to the Romans , scituate in the utmost confines of the Empire . Which [ Town ] is fortified not only with walls raised to a vast heighth ; but the Rivers Euphrates and Aboras do likewise encompass it , and make the City as 't were an Island . But [ Chosroes ] himself having , together with those [ Forces ] about him , passed the River Tigris , marched directly to Nisibis . [ Though ] these things had been done , [ yet ] the Romans were a long while ignorant of them : in so much that Justinus , giving overmuch credit to report , ( which said that Chosroes was either already dead , or drawing his very last breath , ) became highly incensed , because the Siege of Nisibis was protracted so long ; and sent some persons who might hasten Marcianus forward , and might forthwith bring him the Keys of the Gates : But when this affair was not in the least forwarded , but rather he himself procured great ignominy and disgrace , in regard he would attempt those things which could not be done against such and so vast a City , and with so pittifull and despicable an Army ; in the first place a message is brought to Gregorius Bishop of Theopolis . For whereas the Bishop of Nisibis was an intimate friend to Gregorius , in regard he had received great presents from him ; and moreover being one that was highly displeased at the Persians contumelious usage of the Christians , which the Christians had continually suffered from them , being also desirous that his own City might become subject [ to the Empire ] of the Romans ; he gave Gregorius an account of whatever was done in the Enemie's Country , and in due time made known [ to him ] all things . Of which [ matters Gregorius ] forthwith sent Justinus a Relation , declaring to him Chosroes's sudden irruption . But Justinus , involved in his usuall pleasures , heeded not what had been written [ to him by Gregorius ; ] nor would he give credit thereto , but only supposed [ that true , ] which he himself desired . For * 't is usuall with persons who are dissolute , that they should be both a slothfull and confident against the Events [ of affairs ; ] and if any thing happens contrary to their wills , they disbelieve it . He wrote therefore to Gregorius , [ in which Letters ] he perfectly rejected those things [ told him by Gregorius , ] as being wholly false : or if they were true , yet , that the Persians could never prevent the Siege ; but , that if they did prevent it , they would retire [ from thence ] with great loss . [ At the same time ] he sends one Acacius ( a wicked and spitefull person , ) to Marcianus , giving him order , that although Marcianus should have set one of his feet into the City , he should nevertheless * turn him out of Commission . Which thing [ Acacius ] performed exactly , obeying the Emperour's Commands though to the disadvantage of the Republick . For being arrived in the [ Roman ] Camp , he divests Marcianus of his Command , in the Enemies Country , without having acquainted the Army therewith . But the Centurions and Leaders of the Ranks , having understood at their coming off the Watch , that their Commander in chief was turn'd out of Commission , b would not appear in publick any more , but left [ the Service , ] were dispersed here and there , and brake up the ridiculous Siege . In the interim Adaarmanes having an Army of Persians and barbarous Scenitae fit to engage , passed by Circesium , and ruined the Roman Territories with all manner of depopulations , burning and killing , designing in his mind or performing nothing that was mean and triviall . He also takes Castles and many Villages , no body making a resistance against him : First , because [ at that time ] there was no Commander [ of the Romans : ] and then , in regard the [ Roman ] Souldiers were by Chosroes shut up in Daras ; as well Excursions to fetch in forrage , as irruptions , were made without impediment . He made an attack also upon the † Theopolites by the Souldiers he had with him ; ( for he went not thither in person . ) Nevertheless , those [ Souldiers of his ] received a repulse beyond all expectation , although no body , excepting only a very small number , continued in the City ; and though the Bishop was fled , and had carried a long with him the sacred Treasure , because , both most part of the wall was fallen down , and the people also had raised a Sedition , being desirous of beginning an Innovation , as it usually happens , and most especially at such times as those . Moreover , [ the Seditious ] themselves betook themselves to their heels , and had left the City empty ; nothing at all being to be found out , * that might either annoy the Enemy , or on the other hand keep them off . CHAP. X. Concerning the taking of Apamia and Daras . VVHen therefore a Adaarmanes had been frustrated in this attempt , having burnt that City anciently termed Heraclea , but afterwards named Gagalice , he took Apamia , which had been built by b Seleucus Nicator , [ a City ] heretofore rich and populous , but in [ process of ] time it was become extreamly ruinous . Having possest himself of this City on some Articles of agreement , ( for [ the Inhabitants ] were in no wise in a capacity to make a resistance , the wall by reason of its age being faln to the ground ; ) he utterly destroyed it by fire ; and when he had made , plunder of all things , contrary to the conditions agreed to by him , he went away , and lead away Captive all the Citizens , and [ the Inhabitants of ] the adjacent Villages . Amongst which [ Prisoners ] he carried away alive the Bishop of the City , and that person who was entrusted with the Government [ of the Province . ] Moreover , he committed all manner of * outrages at his departure , there being no body that might restrain or give him any the lest resistance , excepting a very few Souldiers sent by Justinus , under the Command of one Magnus , who was heretofore President of the † Argentarii at the Imperiall City , but had afterwards by Justinus been made Curator of one of the Imperial Houses . And these [ Souldiers ] also ran away with all the hast imaginable , there having wanted but little of their being all taken by the Enemy . When therefore Adaarmanes had performed these Exploits , he came to Chosroes , who had not yet taken the City [ Daras . ] His joyning Forces with Chosroes was of great importance to [ their ] affairs , both because it gave incouragement to their own men , and also struck a terrour into the Enemy . Further , [ Chosroes ] found that City encompassed with a wall , and a vast Rampire of earth cast up hard by the wall , also those Engines [ termed ] * Helepoles standing ready ; and especially the Catapultae wherewith stones are thrown from an Eminence , which [ Machines ] they usually term † Petrariae . ‖ In this manner Chosroes became Master of that City by force , in the Winter time , Johannes the Son of Timostratus being its Governour , who was very little sollicitous about it , or rather betrayed it . For both are reported . Now , Chosroes had laid Siege to that City five months and more , no body appearing in its defence . Having therefore brought all persons out of the City , ( which were a vast multitude , ) and in a cruell manner killed some of them there , and preserved others , which were the most in number , alive ; he fortified the City with a Garrison , because its site was commodious : but he himself returned into his own Countrey . CHAP. XI . That the Emperour Justinus was seized with a * Frensie : but Tiberius undertook the care of the Republick . WHich [ proceedings ] when Justinus was made acquainted with , having in his mind not so much as one thought that was sound and prudent , nor bearing his a misfortune so as it becomes a man to doe ; from such an heighth of pride and haughtiness he falls into a Frantick distemper and madness , and in future became insensible of what was transacted . From thence forward therefore Tiberius had the management of the Republick , a person by descent a Thracian , but one who bore the chiefest place of trust , [ and was the greatest favourite ] with Justinus . b This person had heretofore been sent [ by Justinus ] against the * Abari , [ accompanied with ] a vast Army of Souldiers which had been raised . But , the Souldiers not enduring so much as the sight of the Barbarians , Tiberius wanted but little of being taken , had not the Divine providence in a wonderfull manner protected him , and reserved him for the Roman Empire ; which had been reduced to such danger by Justinus's absurd and rash attempts , that [ 't was feared least ] together with the whole State it should be utterly ruined , and might yield to the * prevalent power and dominion of the Barbarians . CHAP. XII . That Trajanus having been sent Embassadour to Chosroes , * repaired the affairs of the Romans . TIberius therefore resolves upon a † Course very seasonable , and accommodate to the [ present juncture of ] affairs ; which repaired the whole misfortune . For a Trajanus , a wise person of the Senatorian Order , a man highly valued by all men for his gray-hairs and understanding , is dispatcht away to Chosroes : He was not to perform that Embassy in the name of ‖ the Emperour , nor of the State ; but was to speak in behalf only of [ the Empress ] Sophia . Moreover , She wrote to Chosroes , [ in which Letter ] She lamented both the calamities of her Husband , and also the State 's being deprived of an Emperour ; adding with all , that 't was misbecoming [ a Prince ] to insult over a woman that was a widdow , over a ‖ dead Emperour , and over a deserted State : For , that * he himself , when he had faln sick sometime since , had not only experienced the like [ humanity and kind usage , ] but had likewise had the best Physitians sent him by the Roman State , who also freed him from his distemper . [ Hereby ] therefore Chosroes is prevailed upon . And although he was just ready to make an Invasion ‖ upon the Territories of the Romans , yet he concludes a Truce for the space of three years , in the Eastern parts . But , 't was thought good , that Armenia b should not be included in the like [ conditions of a Truce ; ] so that , he might wage War there , provided no body disturbed the Eastern parts . During the transaction of these affairs in the East , Sirmium was taken by the c Abares : which [ City ] the Gepidae had possest themselves of before , but had afterwards Surrendred it to [ the Emperour ] Justinus . CHAP. XIII . Concerning the Election of Tiberius to the Empire , and concerning his disposition . ABout the same time , Justinus by the advice of Sophia , proclaims Tiberius , Caesar. At which Election [ Justinus ] made such a speech , as transcends all History , as well ancient as modern : the most Commpassionate God allowing Justinus this opportunity , both for a confession of his own sins , and also that he might be the Authour of wholesome advice for the advantage and benefit of the State. For , at a convention a in the Atrium of the [ Imperial ] Pallace ( where b ancient custome says such Solemnities were performed , ) both of c Johannes the Patriarch , whom we mentioned before , together with his Clergy , of the Magistracy and Honorati , and of all the Grand Officers about the Court ; Justinus , when he had invested Tiberius with the Imperial Coat , and had cloathed him in the [ Purple ] * Robe , with a loud voice spake publickly [ these following words . ] Let not the Magnificence of Your Attire deceive You , nor the Scene of those things which are seen : by which I have been imposed upon , and have rendred my self obnoxious to the Extreamest of Punishments . Do You correct my mistakes , and withall * Lenity and Mansuetude Govern the State. Then pointing to the † Magistrates ; You ought not , said he , in any wise to be perswaded by them ; and further added , For they have reduced me to those Circumstances wherein You now behold me . [ He uttered ] severall other such like [ expressions , ] which put all persons into an amaze , and drew from them plenty of Tears . Now , Tiberius was very tall of Body , and besides his Stature , the Comeliest person , not only of Emperours , but of all other men , d as far as any one may conjecture ; e in so much that , in the first place , even his very shape deserved an Empire . His temper of mind was Sweet and Curteous , [ a person ] that received all men kindly even at the first sight . He esteemed it [ the greatest ] Riches to be liberall to all men in reference to bountifull Contributions , not only as far as a necessity , but even to an affluence . f For he considered no● , what Petitioners ought to receive , but what it became an Emperour of the Romans to give . 'T was his Sentiment , that that Gold was adulterate ‖ which was Collected with the Tears [ of the Provincialls . ] Hence ( 't is certain ) it was , that he remitted the Collection of g one whole years Tribute , to the Tributaries . And those possessions which Adaarmanes had ruined , he freed from the Tributary Function , not only in proportion to the damage they had suffered , but also much above [ the loss . ] Moreover , h those illegall Presents were remitted to the Magistrates , for which [ Bribes ] the Emperours had heretofore sold their Subjects [ to them . ] He also wrote Constitutions concerning these matters , making thereby provision for the security of posterity . CHAP. XIV . That the Emperour Tiberius raised a vast Army [ to be imployed ] against Chosroes ; [ at the head whereof ] he sent Justinianus the Dux , and drove [ Chosroes ] out of * the Roman Pale . HAving therefore imployed the ill gotten Treasure to a good use , he made provision for a War. And raises so vast an Army * of valiant men , by listing the choycest Souldiers , both of the ‖ Transalpine Nations who [ inhabit ] about the Rhine , and also of the † Cisalpines , of the Massagetae likewise , and other Scythick nations ; of those also about * Pannonia and Moesia , of the Illyrii and Isauri : that he intermixt near an Hundred and fifty thousand men with his incomparable a Troops of Horse , and Routed Chosroes : who after his taking of Daras , immediately in the Summer had made an irruption into Armenia , and from thence resolved upon an Invasion of Caesarea , ( which is the Metropolis of Cappadocia , ) and of the Cities in that Region . He contemned the Roman Empire in such a manner , that when Caesar dispatch't away an Embassy to him , he would not vouchsafe the Ambassadours access to himself : but ordered them to follow him to Caesarea : for there , he said , he would * give them audience . But when he saw the Roman Army fronting him , ( Commanded by b Justinianus c Brother to that Justinus who had been barbarously murdered by [ the Emperour ] Justinus , ) accurately well Armed , the Trumpe●s sounding an Alarm , the Colours raised in order to an Engagement , the Souldier greedy of slaughter , and with a most incomparable decency breathing forth rage and fury , [ lastly ] such and so great a number of Horse , as none of the Emperours had ever conceived in their mind ; he was stricken with a great amazement , sighed deeply at so unhop't-for and unexpected a thing , and would not begin a Fight . When therefore he deferred an Engagement , made delayes , spent the time , and only feigned a Fight ; d Curs the Scythian , a person that Commanded the Right Wing , makes an Attack upon him . The Persians were not able to bear the † Shock of his Charge , but apparently deserted their ‖ Ranks ; whereupon [ Curs ] made a great slaughter amongst the Enemy . Then he Attacks the Rere [ of the Persian , ] where Chosroes and the whole Army had their Baggage : and he takes all the Kings Treasure , and moreover the whole Baggage , in the very sight of Chosroes , who bore it with patience , and e thought his own trouble might with more ease be indured , than the Attack of Curs . In this manner therefore Curs , together with his Souldiers , possesses himself of great Riches and Plunder , and drives away the Beasts of burthen together with their Burthens , amongst which hapned to be Chosroes's Sacred Fire , adored by him as a God : [ after this ] he marches round the Persian Army singing a Victorious Song , and about Candle-lighting returns to * the Roman Army , which † had now left its Station ; neither Chosroes nor the Romans having begun a Fight : only some Skirmishes had hapned , and ( as it usually happens , ) sometimes one man [ came out ] of each Army and engaged in a single Combat . On the night following Chosroes kindled many Fires , and prepared for a Night-Fight : and whereas the Roman Army was divided into two Camps , in the dead of the Night he falls upon those who were Encamped to the Northward . After he had routed them by his sudden and unexpected Attack , he invades Melitina a City that lay near , which was then without a Garrison and destitute of Inhabitants . And after he had burnt down this whole City , he made preparations for his passing over the River Euphrates . But when the Roman Army was got together into one Body , and followed him , being put into a fear in relation to his own safety , he himself got upon an Elephant , and so past the River . But a vast number of the [ Forces ] about him were buried in the Torrent of the Euphrates . After he had received information of their being drowned , he marched away from thence . Chosroes therefore having undergone this last punishment for his so great † insolence towards the Romans , in company of those [ of his Forces ] who had made their escape , went into the East , where he had a Truce , to the end no one might make an Attack upon him . But Justinianus with the whole Roman Army entred the Persian Empire , where he passed the Winter season , no body giving him any the least molestation . About the Summer Solstice he returned , without the loss of any part of his Forces , and with great felicity and much glory spent the Summer about the Confines of both Empires . CHAP. XV. That Chosroes being heavily disquieted at his own overthrow , ended his life : but his Son Hormisda undertook the Government of the Persians . BUt , an immense [ deluge of ] sadness being poured in upon a Chosroes , ( who was now sorely distressed , reduced to a desperation , and overwhelmed with a reciprocall Torrent of Grief , ) in a miserable manner took him out of this life ; after he had erected an immortall Monument of his own Flight , [ to wit ] the Law he wrote , that no Emperour of the Persians should in future lead forth an Army against the Romans . His Son Hormisda succeeds him in the Empire . b Of whom I must at present omit to speak , in regard the sequel [ of Transactions ] calls me to themselves , and doth expect the * thread of my Discourse . CHAP. XVI . Who at that time were Bishops of the Greater Churches . AFter the departure of Johannes , called also Catelinus , out of this life , a Bonosus undertakes the Government of the Bishoprick of Rome ; he was succeeded by another Johannes , whose successour was Pelagius . The Constantinopolitane Chair , when Johannes was dead , was restored to Eutychius , who had been Bishop before Johannes . After Apollinaris , Johannes succeeds in the Throne of Alexandria , who was succeeded by Eulogius . After Macarius , Johannes is promoted to the Episcopate of Jerusalem , a person who had been excercised in the Conflicts of an unfurnished life , in that termed the Monasterie of the Acoemeti ; b nothing of an Innovation having been attempted in relation to the Ecclesiastick constitution . CHAP. XVII . Concerning the Earthquake which hapned at Antioch in the times of Tiberius . BUt , a in the third year of Tiberius the Caesar's Governing the Roman Empire , there hapned at Antioch and the Suburb Daphne which is near it , a most dismall shaking of the Earth , b at the very hottest time of Noon-day . At which time all Daphne was totally demolished by this Earthquake , and the Edifices at Antioch , as well the publick as the private ones , were rent in sunder to the very earth , but fell not to the very ground . Some other accidents hapned likewise , highly worthy to be recorded , both at Theopolis it self , and at the Imperial City also : which disquieted both those Cities , and incited them to the greatest Tumults . [ These Accidents ] took their * beginning from a divine Zeal , and obtained a conclusion befitting God. Which [ matters ] c I come [ now ] to give a Narrative of . CHAP. XVIII . Concerning the Insurrection against the Execrable Anatolius . ONe Anatolius ( a person at first a of the ordinary rank , and one of the Sedentary Mechanicks , but afterwards in what manner I know not , he had thrust himself into the Magistracy , and into other Offices ; ) lived in the City Antioch : where also he followed those affairs which he then had in hand . On which account likewise it hapned that he contracted an intimate familiarity with Gregorius the Prelate of that City : and made frequent visits to him , b partly that he might confer with him , and partly to render his own power and authority greater by often conversing with him . This [ Anatolius ] was afterwards discovered to have sacrificed [ to the Gods ; ] and having on that account been called to Examination , was detected to be a most execrable wretch , a Conjurer , and a person involved in innumerable impieties . But he † corrupted the Comes of the East with money ; and wanted but little of gaining his dismission , together with his Accomplices ; ( For he had severall others of the same Moralls with himself , who had been apprehended at the same time that he was : ) had not the populacy made an Insurrection , and by raising a great disturbance , spoyled that design . Moreover , they exclaimed against the Patriarch himself , and said that he * was a party in that Consult . Also , some turbulent and destructive Daemon c had perswaded some persons , that he was ‖ present together with Anatolius at the [ detestable ] sacrifices . For this reason Gregorius was reduced to the imminentest of dangers , most violent incursions being made against him by the populacy . And this suspicion was raised to such an heighth , that the Emperour Tiberius himself became desirous of knowing the truth from Anatolius's own mouth . He gives order therefore , that Anatolius and his Accomplices should forthwith be conveyed to the Imperial City . Which when Anatolius understood , he ran to an Image of the Theotocos hung up by a rope in the Prison , and having folded his hands behind his back , shewed himself in the posture of an humble Suppliant and Petitioner . But she , abominating [ the man , ] and reproving [ the Wretch ] as impious and hatefull to God , d turned [ her face ] quite backward ; an horred sight , and worthy to be forever remembred : which thing having been seen , both by all the Prisoners , and also by those who were entrusted with the custody of Anatolius and his Accomplices ; was declared to all persons . Moreover , she was seen by some of the Faithfull , inciting them against that Pest Anatolius , and saying that he had been injurious to her Son. But after he was brought to the Imperial City , and having been * exposed to the acutest of Tortures , had not any thing in the least to say against the Prelate [ Gregorius ; ] he , together with his Associates , became the Occasioner of greater Tumults there , and [ was the Authour ] of a popular Sedition in that City . For , when some of † them had received a sentence of Banishment , but were not to be taken off by a capitall punishment ; the populacy , incensed by a kind of Divine zeal , put all things into a disturbance , by being exasperated , and highly enraged . And having seized the persons that had been condemned to Exile , they put them into a Boat , and burnt them alive ; which sentence the people pronounc't against them . They likewise exclaimed against the Emperour , and against Eutychius their own Patriarch , as being betrayers of the Faith : And they were about to have murdered Eutychius , and those persons to whom the Cognizance of this Cause had been committed , going up and down to all places in quest of them ; had not providence , the preserver of all things , delivered them out of their hands who sought after them , and by degrees appeased the Rage of so numerous a multitude , in such a manner , that no mischievous Action was committed by their hands . Further , Anatolius himself in the first place was cast to the wild Beasts in the Amphitheatre , and his Body having been torn by them , was afterwards fixt to a Cross. But neither in this manner found he an end of his punishment in this life . For the Wolves having drag'd his impure Body down from the Cross , ( a thing never before seen , ) divided it for a prey amongst themselves . There was also a certain person amongst us , who ( before these things hapned , ) affirmed , that he saw in his sleep , in what manner the Sentence against Anatolius and his Accomplices should be * pronounced by the people . And an Illustrious e Curator of the Imperial Houses , who was a vigorous defender of Anatolius , affirmed that he saw the Theotocos , who said , how long would he defend Anatolius , who had cast such great contumelies , both on her self , and on her son . And in this manner were these affairs concluded . CHAP. XIX . Concerning Mauricius's Generalship , and concerning his Vertues . BUt , Tiberius being now , after the death of Justinus , encircled with the [ Imperial ] Crown , turns Justinianus out of Commission , in regard he managed not [ the War ] against the Barbarians with the same fortunate success as formerly . And a he Creates Mauricius Magister of the Eastern Milice , a person that derived his Descent and Name from the seniour Rome ; but from his immediate Parents he acknowledged himself a Native of b Arabissus , a City of Cappadocia . He was a personage of great prudence and perspicacity , every way accurate and immoveable . As to his Diet and Moralls , he was constant and most exact , a perfect Master over his appetite , making use of those [ provisions ] only that were necessary and easily procured ; but [ avoiding ] all other things , † wherewith dissolute and intemperate men are wont to please themselves . He was not easie of Access as to Conferences with * the Many , nor gave attention [ promiscuously to all persons ; ] being sensible , that the first produced contempt , and the second opened the way to flattery . He permitted very few Visits to be made to himself , c nor those except concerning affairs of consequence . But to matters superfluous he stopt his ears , not with wax , according to the Poet , but with reason rather : that so , reason might be the best key of his Ears , which should opportunely both open and shut them in Discourses . He had in such a manner , ‖ clear'd himself of ignorance , the Mother of Rashness ; and of Sloth , which d dwelleth with her , and is her e Comrade : that his being in danger was [ to be ascribed ] to Wisedome , and his slowness of Action , to security . For , Courage and Prudence rode on Opportunities as 't were on an Horse , and governed the Raines according to what the Utility [ of the Republick ] might order . And , the Remissness and * Intensness of his very Assaults were performed in a certain Measure , Order , and Proportion . But concerning this matter we shall speak more accurately in the Sequel . For , what and how eminent a person he was , must be reserved to his own Empire ; which hath made a more manifest discovery of this man , and , by having allowed him an uncontroulable power of doing any thing , has displaid his very inmost Recesses . This Mauricius therefore having at the head of the Roman Army made an Expedition into the Persian Territories , takes from the Persians their Cities and most convenient Castles : and possessed himself of so great a Spoil , that the * Captives he had brought away [ out of Persia ] f peopled whole Islands , Cities , and Countreys , which in process of time had been deserted ; and land that before had been wholly untilled , was by them rendred fertile ; and out of them were raised numerous Armies , which with great Courage and Valour waged wars against other [ barbarous ] Nations : [ in fine , ] every family was filled with those that might perform Servile Offices , in regard Slaves could be procured at a most cheap rate . CHAP. XX. How Mauricius vanquished Tamchosroes and Adaarmanes Generalls of the Persians . MOreover , He engaged with the Eminentest of the Persian Commanders , to wit , Tamchosroes and Adaarmanes , who had made an irruption [ into the Roman Pale ] with a Considerable Army . In what manner , when , and where this Action was performed , let others relate ; or perhaps we will give a Narrative thereof in another work : for our present Subject promises an account of far different affairs . Nevertheless , a Tamchosroes fell in that Engagement , not by the Valour of the Roman Army , but by the piety only of their Commander in chief [ Mauricius , ] and by his Faith in God. * Moreover , Adaarmanes flies with all imaginable hast , having been severely worsted in that Fight , and lost many of his own Forces : and that , notwithstanding Alamundarus , who Commanded the † Saracens , had acted perfidiously , and refused to pass the River Euphrates , and to give assistance to Mauricius against those Saracens who were in the Persian Army . For the Saracens are not to be vanquished by others , because of the fleetness of their Horses : nor can they be taken , if at any time they be * stopt , and they prevent the Enemy in their Retreats . Notwithstanding also , b Theodorichus , who was Commander of the Scythian Nations , stood not even the first Charge , but fled together with the Forces about him . CHAP. XXI . Concerning those Signes which † presignified Mauricius's being made Emperour . FUrther , there hapned Signes also shown from Heaven , which foretold , that Mauricius should be Emperour . For , as he offered incense late at night , within the Sanctuary of the Sacred House of the holy and most undefiled Virgin and Theotocos Mary , ( which by the Antiochians is termed Justinian's Church , ) the Veil about the Sacred Table seemed to be all on fire ; in so much that Mauricius was struck with Terrour and Amazement , and very much dreaded that sight . Gregorius Patriarch of that City , standing by Mauricius , told him , that that thing proceeded * from God , and portended the greatest and most eximious events to him . Christ our God appeared likewise to him a in the East , requesting of him that he would avenge him . Which [ Vision ] apparently declared that he should be Emperour . For , from whom else could [ our Saviour ] have requested such things , save from an Emperour , and from one who was so pious an Adorer of himself ? Moreover , his Parents related to me severall other memorable passages , and such as are worthy to be recorded , when I my self made enquiry of them concerning these matters . For his Father affirmed to me , that in his sleep he saw a vast Vine , which sprang out of his Bed at the very time of * his conception , and that a great many and those the fairest sort of Grapes appeared hanging on it . And his Mother declared , that b at the very time of her delivery , the Earth sent forth a strange and unusuall sweet smell . Also , that she termed c The Empusa had often carried away the Infant , as if she would have devoured it : but was unable to do it any mischief . Symeones , likewise who kept his Station upon a Pillar near Antioch , a man of extraordinary prudence in the management of affairs , and one adorned with all the Divine Virtues , spoke and performed many things , which declared that Mauricius should be Emperour . Concerning which person we shall speak more opportunely in the following book of our History . CHAP. XXII . Concerning the Proclaiming of Mauricius and Augusta . FUrther , Mauricius is promoted to the Empire , at such time as Tiberius was drawing his last breath , and had delivered to him his Daughter Augusta , and the Empire instead of a portion , * He survived his being made Emperour but a very short time ; but left an immortall Memory for the good Actions he performed . Nor , are they easily to be confined within the bounds of a Narrative . Moreover , Tiberius left an incomparable Inheritance to the Republick , to wit , his proclaiming of Mauricius Emperour . To whom he distributed his Names also : for he styled Mauricius , Tiberius ; and to Augusta [ he gave the name of ] Constantina . What was performed by them , the following book , divine strength affording me its assistance , shall set forth . CHAP. XXIII . † A Computation of the Times from Justinus Junior , to Mauricius . MOreover , that the Times may be * distinguished with all imaginable accuracy , you are to know , that Justinus Junior reigned a by himself twelve years ten months and a half ; b with Tiberius [ his Colleague , ] three years and eleven months . All which time put together , [ make up ] sixteen years nine months and an half . Tiberius reigned alone four years . So that , from Romulus untill the proclaiming of Mauricius Tiberius Emperour , there are concluded to be ............... , as both the former , and present [ description of ] the years hath manifested . CHAP. XXIV . Concerning the Series of History , which is preserved till our Times . BY God's assistance , the History of the Church is * handed down to us , digested into one body , by [ the industry of the best ] Writers . Till the times of Constantine , by Eusebius Pamphilus . From Constantine's Reign , to [ the Empire of ] Theodosius Junior , by Theodoret , Sozomen , and Socrates : and [ Lastly , ] a by those Collections , we have made in this our present Work. The Ancient History , as well Sacred as Profane , is extant , continued in a Series by the Industrious . For Moses , who was the first that began to write an History , ( as 't is most evidently demonstrated by those who have made Collections in reference to these matters ; ) compiled a true and most exact account of affairs from the beginning of the world , according to the information he had from God himself , with whom he conversed in the Mount Sina . Others who followed him , preparing a way for our Religion , have in the Sacred Volumes set forth what hapned in succeeding Ages . Moreover , Josephus wrote a large History , which is every way usefull and profitable . Whatever occurrences , whether fabulous or reall , have hapned amongst the Greeks and ancient Barbarians , whilst the Greeks waged Wars amongst themselves , or against the Barbarians ; or whatever else has been transacted from such time as they had an account that men first existed ; have been Recorded by b Charax , Theopompus , and Ephorus , and by innumerable other Writers . The Actions of the Romans , wherein is contained the History [ almost ] of the whole world , or whatever else hapned , whilst they were involved in Civill and intestine Broyls , or acted against others ; have been set forth in writing by Dionysius Halicarnasseus , who began his History from those people termed the Aborigines , and continued it to Pyrrhus * King of the Epirotes . From that time , Polybius the Megalopolite hath brought down [ his History ] to the destruction of Carthage . All which Apianus has † with great perspicuity distinguished , and hath gathered together each Action into one Body , although they were performed at different times . In like manner , the Affairs transacted after the Times of those Historians I have mentioned , have been committed to writing by Diodorus Siculus , [ who wrote ] till [ the Times of ] Julius Caesar ; and by Dion Cassius who brought down his History to the Empire of Antoninus born at Emesa . Herodian also , a Writer of the same Times , has given us a Record of Transactions till the death of Maximus . c Nicostratus the Sophist of Trapezus has compiled an History , wherein he sets forth an account of affairs from Philippus who succeeded Gordianus in the Empire , untill Odaenathus of Palmyra , and Valerian's disgracefull Expedition against the Persians . Dexippus also has written at large concerning the same matters , who begins from the d Scythick Wars , and ends at the Empire of Claudius successour to Gallienus . The same Dexippus hath compiled an History of the Actions of the Carpi and other Barbarous Nations , which they performed in their Wars within Achaia , Thracia , and Ionia , Eusebius begins from Octavianus , Trajanus , and Marcus , and has brought down his History as far as the death of Carus . Moreover , e Arrianus and Asinius Quadratus have written some things concerning the same times . The History of the following Times is given us by Zosimus , untill the Emperours Honorius and Arcadius . After which Emperours , Affairs have been Recorded by Priscus Rhetor , and others . All these Transactions are excellently well reduced into an Epitome by f Eustathius Epiphaniensis , in two Volumes ; the first whereof [ comprizes matters transacted ] untill the taking of Troy , and the second , unto the twelfth year of Anastasius's Empire . From whence , untill the times of Justinian , Procopius the Rhetorician hath Recorded affairs . The History of those Times next immediately following , untill the flight of Chosroes Junior to the Romans , and his Restauration to his own Kingdom by Mauricius , ( who made not any the least delay at that affair , but gave [ the Fugitive ] a Royall Reception , and with the Expence of a vast sum of money , and accompanied with great forces , conveyed him back into his own Kingdom , g with all possible expedition ; ) hath been written in a continued Series by Agathias the Rhetorician , and h Johannes my Fellow-Citizen and Kinsman ; although as yet they have not made their Histories publick . Concerning which affairs , we our selves also , the Divine † Clemency giving us permission , will in the Sequel give such a Narrative as is accommodate and agreeable . The End of the Fifth Book of Evagrius's Ecclesiastical History . THE SIXTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis , And [ one ] of the EX-PRAEFECTS . CHAP. I. Concerning the Marriage of Mauricius and Augusta . MAURICIUS , After he had obtained the Empire , in the first place made provision for his Marriage . And , agreeable to the solemn usage of Emperours , he takes to Wife Augusta , who was also called Constantina . The pomp of those Nuptialls was most magnificently performed , and Banquets and * Jolity [ celebrated and observed ] in every place of the City . At this Wedding were present Piety and Imperial Dignity , which [ two ] guarded [ Mauricius and Constantina ] in the gracefullest manner imaginable , and presented them with the richest Gifts . For , the † First ‖ produced the Father and the Mother [ of Mauricius , ] ( a thing never known to have hapned to any Emperour before , ) who consecrated the Wedding with their Comely Gray-hairs and Venerable Wrincles ; his Brethren also , eminent for their Shape , Stature , and Comeliness , who adorned the Nuptiall Pomp. The * Second [ presented ] a Robe interwoven with Gold , adorned with Purple and Indian Stones ; Crowns also of the highest value , enrich't with much Gold and the various brightnesses of Gems ; all those personages likewise , which bore Offices in the Imperial Pallace , and were enrolled in the Militia ; who carried Nuptiall Tapers in their hands , were a most magnificently clad to the end they might be known , and with Songs celebrated that Nuptiall solemnity . In so much that , never was there amongst men any thing more Splendid or , * Richer than that ‖ Show . b Demophilus , writing concerning Rome , does indeed relate , that Plutarchus Chaeronensis uttered a c wise saying , viz. that for the sake of that one only † City , Virtue and Fortune had entred into a mutuall League . But I may say , that Piety and Felicity in such a like manner had come together in one Mauricius ; for Piety had vanquished Felicity , and would in no wise permit her to make an escape . After this , Mauricius made it his business to invest and adorn , not his Body only , but his mind also , with the Imperial Purple and Crown . For , of all the Emperours that were his Predecessours , he alone Reigned over himself . And being in reality made an Emperour , he expelled out of his own mind that † Democraticall dominion of the passions . And having Constituted an * Aristocracy within his own mind , he shewed himself a living Image of Virtue , instructing his Subjects to an imitation of himself . All this is not spoken by me out of flattery . For , why should I utter these words with such a design , since † he is wholly ignorant of what I write ? But , that what I have said is really so , will be made evident , both by those Gifts conferred on him by God , and also from the successfull Accidents which have hapned at severall times ; all which must * without controversie be by us afcribed to God. CHAP. II. Concerning Alamundarus the Saracen , and his Son Naamanes . BEsides all his other [ Virtues , ] this was the chiefest of his Care , that the bloud of none of those who had been guilty of High-Treason , should in any wise be shed . Therefore , he did not put to death even Alamundarus Chief of the Saracens , who had betrayed both the Republick and Mauricius himself , as I have * already related : but only punished him with Deportation to an Island , together with his Wife and some of his Children , [ ordering him ] to dwell in Sicily . But Naamanes Son to this man , ( who had involved the State in innumerable mischiefs , and by the assistance of those Barbarians he had about him , had ruined and enslaved both the Phoenice's , and the Palestine's , at such time as [ his Father ] Alamundarus was seized ; ) although all [ the Judges ] were of opinion that he deserved a capitall punishment , was only detained by him under a * Custody at large ; and he inflicted no further punishment on him . He used the same [ Clemency ] towards innumerable other persons , as shall be particularly related in due place . CHAP. III. Concerning Johannes and Philippicus Masters of the Milice , and the Actions done by them . FUrther , Mauricius in the first place sent Johannes , ( a Native of Thracia , ) Commander of the Eastern Milice . Who having been worsted in some Engagements , and got the better in others , did nothing worthy of a Narrative . After him [ he sent ] Philippicus , who was related to him ; for he had married the one of Mauricius's two Sisters . He entred the Enemies Country , ruined all things he met with , and possest himself of a vast quantity of Plunder . He likewise slew many [ Inhabitants ] of the City Nisibis , who were of Noble Birth and well descended , and of other Cities also which stood beyond the River Tigris . Moreover , he engaged with the Persians : whereupon a great Fight hapned , in which fell severall Persians of the greatest Note , and he took many * Prisoners ; he likewise sent away a † Body of Persians unhurt , who had fled to a certain * Eminence conveniently enough scituated , when 't was in his power to have taken them ; after they had made him a promise , to perswade their own King , forthwith to dispatch away [ an Embassy ] to Treat about a Peace . He also behaved himself very well in relation to severall other matters , during his command of the Roman Forces ; for he freed the Army from all things that were superfluous , and which opened a way to Luxury ; and the Souldiers were by him reduced to Modesty , tractablen●ss , and obedience . But these matters must be left to those who have written , or do now write , according as they may either receive information from Report , or are lead by opinion : whose Relation , in regard it either stumbles and is lamed by ignorance , or is softned by Affection and Partiality , or [ Lastly ] is blinded by * Hatred , does [ usually ] wander from the Truth . CHAP. IV. Concerning Priscus's Mastership of the Milice , and what he suffered from the Army who raised a Mutiny against him . AFter this Philippicus , Priscus is preferred to the Mastership of the Milice ; a person to whom access was not easily obtained , and one who came not abroad but upon affairs † of consequence . For , it was his Sentiment , that he could transact every thing better and with more ease , if for the most part he continued retired : as if the Souldiery , induced by fear this way rather , would yield a more ready obedience to his Commands . At the time therefore of his first arrivall in the Roman Camp , his looks were supercilious and haughty , and his garb too gorgeous ; when he a published some [ Edicts ] also , concerning the Souldiers * perseverance in undergoing hardships in the Wars , in reference to their being compleatly Armed , and in relation to the Annona which they were to receive out of the publick Treasury . They having had some intimation of these matters before hand , at that time broke forth into an open rage ; and by a joynt consent made an Attack upon that place where Priscus's Tent was pitch't , and in a barbarous manner make plunder of his magnificent Furniture , and of his richest and most valuable Treasure . Moreover , they mist but little of killing him ; had he not mounted one of his b Led-Horses , and made his escape to Edessa . To which City the Souldiers sent a Detachment of their own Body , and laid Siege to it , demanding Priscus to be Surrendred up to them . CHAP. V. Concerning Germanus's being forced against his will to undertake the Imperial dignity . BUt when the Inhabitants of Edessa refused to do that ; they left Priscus there , and by force lay hands upon Germanus Commander of the Militia a in Phoenice Libanensis , whom they create their Leader , and , b as much as they were able to do it , their Emperour . But , upon Germanus's refusall of that , and their urging it with a greater degree of heat and fierceness , a contention was raised on both sides ; he [ striving ] that he might not be compelled , and they [ contending ] to bring about [ what they desired : ] and when the Souldiers * threatned him with death , unless he would voluntarily undertake [ that dignity they conferred on him ; ] and Germanus with a willing mind embraced death : at length , after they saw he could not be terrified , nor was to be abashed , they betook themselves to scourging him , and maimed the members of his body , supposing he would in no wise indure those Tortures : for they judged him not more hardy than Nature and his age would bear . Having therefore set about this matter , they made tryall of him with a kind of Reverence and Compassion , and in fine forced him , though unwilling , to consent , and to swear [ in a set form of words , ] that in future he would † continue faithfull unto them . In this manner therefore they compelled him their Subject to become their Ruler , him whom they governed to turn their Governour , and him a Captive to be their Sovereign . Then they displaced all other Officers in the Army , the Praefects of the Troops , the Tribunes , the * Centurions , and Decurions ; and put whom they pleased into their places , casting forth reproaches in publick upon the Empire . And , for the most part they behaved themselves towards the Provincialls , with more of † Modesty indeed , than Barbarians usually do : but were far from being c Fellow-Souldiers and Servants of the State. For , they neither received the Annonae by appointed Measures or weights , nor were they contented with the d Mansions or Quarters assigned them . But every one's Sentiment was his Law , and his will his set Measure . CHAP. VI. How the Emperour sent Philippicus again , but the Army refused to receive him . IN Order to the Composure of these [ disturbances , ] the Emperour sends Philippicus . Whom the Souldiers not only received not ; but if they suspected a any one to have an inclination towards him , he was in great danger of his life . CHAP. VII . Concerning Gregorius [ Bishop ] of Antioch , and the Calumny framed against him ; and in what manner he evinced it to be false . WHilst affairs were in this posture , Gregorius Bishop of * Antioch makes his return from the Imperial City , having now been Conquerour in a certain Conflict , which I will here give a Narrative of . Whilst Asterius was Comes of the East , a difference had risen between him and Gregorius , wherein all the eminentest Citizens of † Antioch had betaken themselves to Asterius's ‖ side . The Commonalty also and Artificers of the City sided with Asterius . For all of them affirmed , that they had received some injury or other from Gregorius . At length , even the Populacy were likewise permitted to cast reproaches upon the Bishop . a Both parties therefore , [ as well the eminenter Citizens , as the Artificers , ] agreed in one and the same opinion with the Populacy ; and both in the Streets , and in the Theatre , exclaimed against the Patriarch in a reproachfull manner : nor did the Players abstain from [ loading him with ] such contumelies . In the interim , Asterius is deprived of his Government , and Johannes undertakes it ; who was ordered by the Emperour to make an enquiry into that disturbance . This Johannes was a person unfit to manage the most triviall affairs , much less [ to compose ] a matter of such consequence . Having therefore filled the City with Tumults and Disturbances , and by a publication of his Edicts declared , that any one that would , might accuse the Patriarch ; He receives a Libell against him , presented by a certain person who was President of a money-Table ; wherein 't was set forth , that Gregorius had had to do with his own Sister , who was given in marriage to another man. He receives likewise [ Accusations ] from other men of the same kidney , b which related to the peace and repose of the City [ Antioch , ] as if that had been frequently disturbed by Gregorius . As to [ the Crime he stood charged with for disturbing ] the Repose of the City , Gregorius's answer was , that his defence was ready . But , in relation to other matters objected against him , he appealed to the Emperour and a Synod . c Having me therefore his Assessour Councellour and Companion , he went to the Imperial [ City , Constantinople , ] in order to the making his defence against these [ Accusations . ] And , the Patriarchs in all places , partly in person and partly by their Legates , having been present at the Examination hereof , as likewise the Sacred Senate , and many of the most pious Metropolitans ; when the matter had been thorowly sifted ; at length , after many * Actions , Gregorius carried the Cause : in so much that , his Accuser was scourged with Nerves , lead about the City , and punished with Exile . From thence therefore Gregorius returns to his own See , at such time as the Roman Army in the East was in a Mutiny ; Philippicus then making his Residence about the Cities Beraea and Chalcis . CHAP. VIII . That Antioch suffered again by Earth-quakes . FOur months after * his return , a on the Six hundredth thirty seventh year of Antioch's being styled a Free City , Sixty one years after the former Earthquake , on the last day of the month Hyperberetaeus , whereon I had married a young Virgin , and the whole City kept Holiday , and celebrated a publick Festivity , both as to Pomp , and also round my Marriage-Bed ; † about the third hour of the night , hapned an Earthquake accompanied with a dreadfull noyse , which shook the whole City : it overturned very many Edifices , * and tore up their very foundations . In so much that , all [ the Buildings which stood ] about the most holy Church were totally ruined , only the Hemisphaere thereof was preserved , which Ephraemius had built of Timber fell'd in the Daphnensian Grove , when it had suffered by an Earthquake in Justinus's Empire . In the Earthquakes which hapned afterwards , the same Hemisphaere had been so bowed towards the Northern-side , that b it had Timber-Props wherewith 't was supported . Which Props having been thrown down by the violent concussion of the Earth , the Hemisphaere returned to the other side , and being directed by a certain rule as 't were , was restored to its proper place . Moreover , there fell many Buildings of that [ Region ] termed the Ostracine , the Psephium also , of which we have made mention ‖ before , and all those places called the c Brysia , the Edifices likewise about the most venerable Church of the Theotocos , only its middle Porticus was miraculously preserved . Further , all the d Towers in the Campus were ruined , but the rest of the Building continued entire , excepting only the Battlements of the Walls . For some Stones of those Battlements were * driven backward , but they fell not . Severall other Churches suffered likewise , as did also the one of the publick Baths , to wit , e one of them which was divided according to the Severall seasons of the year . An innumerable company of people perished also in this Earthquake ; and , as some have made a f Conjecture from the publick Annona , this Calamity destroyed about Sixty thousand persons . But , the Bishop was beyond all expectation preserved , although the house wherein he sate fell , and no person escaped , save only those who stood about him . Which persons , when another shaking of the Earth had rent that place , g took [ up the Bishop ] on their shoulders , and let him down by a rope , and so made their escape from danger . There hapned another thing also , which was Salutary to the City , in regard our Compassionate God sharpned his Menaces with Lenity , and chastized the Sin [ of the people ] with the Rod of commiseration and mercy . For , no part of the City hapned to be burnt , notwithstanding there was so vast a quantity of flame every where in the City , [ which arose ] from the Hearths , from the publick and private Candles , from Kitchins , Furnaces , and Baths , and from innumerable other places . Further , many persons of great note and eminency perished in this Earthquake ; amongst which number was Asterius . And the Emperour administred comfort to this Calamity of the City , by [ a supply of ] money [ out of his Exchequer . ] CHAP. IX . That the Barbarians taking Courage from the Defection of the Army from the Emperour , set upon them , and were worsted by Germanus . BUt the Army * persisted in their Defection : in so much that the Barbarians made an irruption into the Roman Territories , being fully perswaded that no person would hinder them from doing such actions as are usually perpetrated by Barbarians . But , a Germanus marches out against them at the head of the Roman Army , and gave them such a totall Rout and overthrow , that not so much as a Messenger was left remaining , to carry the Persian news of their Calamitous Defeat . CHAP. X. Concerning the Emperour's Clemency towards the Mutineers . MOreover , the Emperour rewarded the Army with money . But , he recalled Germanus with some other persons from thence , and brought them to Tryall . And though all of them were condemned to undergo a capital punishment , yet the Emperour would not permit them to suffer any thing of trouble or inconveniency ; yea he bestowed honours and rewards upon them . Whilst these affairs proceeded in this manner , the Abares made two Excursions as far as that termed the Long Wall ; [ possest themselves of ] Singidunum , Anchialus , and all Achaia , and took severall other Cities and Castles , and reduced [ the persons they found there ] to slavery , destroying all places with Fire and Sword ; [ no resistance being made against them , ] in regard the greatest part of the Roman Army made their residence in the East . The Emperour therefore sends a Andreas , a personage of eminentest note amongst the Imperial * Satellites , who might perswade the Army to receive their former Leaders , and the rest [ of their Commanders . ] CHAP. XI . That Gregorius [ Bishop ] of * Antioch was sent to pacifie the Army . BUt when the Souldiers would not endure so much as to hear this order , the management of that whole affair is † committed to Gregorius ; not only because he was a person fit to negotiate matters of the greatest importance , but also in regard the Army gave him a deserved deference , and paid him the highest respect and honour . For some of the Souldiers had had money bestowed on them by him : and [ he had supplied ] others of them with Clothes , Provisions , and other Necessaries , a at such time as , when registred in the Muster-Roll , they had marched thorow his [ Grounds . ] Having therefore sent Messengers all about , he calls together those who were accounted the principall persons of the Army , to a place termed b Litarba , distant from Theopolis about Three hundred Furlongs . To whom , after he was come amongst them , notwithstanding he lay on his Bed , he spake these words . CHAP. XII . Gregorius's Speech to the Army . I Was indeed of Opinion , ( Ye Men truly Romans , as well by Name , as for Your Actions ! ) that You would have long since come to Me , both to * Confer with Me about the present Juncture , and to take that Advice also , which My Benevolence towards You doth abundantly promise . Which [ kindness of mine ] has indubitably been confirmed by former Good Offices , at such time as , by sending You supplies of Necessaries , I Asswaged a Your Navall Tumult , and the Storm which arose from thence . But , in regard That has been neglected till now , ( an inducement thereto having peradventure not hapned from above , ) both that the Persians , vanquished by persons without a Leader , might perfectly understand the Valour of Romans ; and also , that Your sincere kindness [ towards the State , ] having been accurately tried by opportunity , and attested by Actions themselves , might every way receive confirmation : ( For You have evidently demonstrated , that although You have had Cause of Trouble and Offence against your Leaders given you , yet nothing is more of value to You than the State : ) Come on therefore , Let us now consider what is to be done . The Emperour invites you , and has promised an * Amnesty of all that is past , having received your Benevolence toward the State , and your fortitude in Battell , in † place of the Boughs and Olive-Branches of Suppliants ; and having given you these securest pledges imaginable of his Pardon , in regard he says thus : if God hath given ‖ Victory to your Benevolence [ towards the State , ] and ( your Offences being dispelled , ) your Courage has shined forth , which is a most certain argument of Pardon granted ; b How shall not I follow the Divine Judgment ? The heart of a King is in the Hand of God , and he inclines it which way he pleases . Obey me therefore , ye Romans ! with all imaginable speed . And let us not * loose the present opportunity , nor frustrate it by letting it slip : for it hates to be taken after it has escaped , and , vex't as 't were because it was c neglected , never suffers it self to be taken twice . Be ye Heirs of your Ancestours obedience , as you have been Inheritours of their Valour ; that you may every way show your selves Romans , and that no infamous brand may be fixt upon your name , or demonstrate you to be a spurious Issue . Your Ancestours , when under the Government of Consuls and Emperours , by Obedience and Valour possest themselves of the whole World. Manlius Torquatus † Crowned his own Son by beheading him ; who though he had behaved himself valiantly , had notwithstanding disobeyed Command . For , by the prudent conduct of Commanders , and the Obedience of the Milice , great ‖ things are wont to be performed . But if the one of these two be * separated from the other , it Halts , Staggers , and Stumbles ; in regard these most excellent pair of Virtues are disjoyned . Make no longer delays therefore : but † be perswaded by Me , ( the Sacerdotall Function does now mediate between the Emperour and his Army : ) and give a demonstration , that what you do is not ‖ Rebellion , but a just indignation [ entertained ] for some short time against those your Commanders by whom you had been injured . For if you will not flie [ to the Emperour ] with all imaginable speed , I indeed shall have * done what is requisite , both in discharge of that Benevolence I owe the State , and of my friendship also towards you : but I would have you consider , what the † Exits of Tyrants are . For , in what manner will you terminate the present State of affairs ? 'T is altogether impossible that you should continue together in a Body . For whence shall the fruits of the Earth be brought into you , or those conveniences which the Sea affords the * Continent for a supply ; unless you wage War with Christians , and on the other hand be involved in Wars brought upon you by them , whereby you will commit and suffer the horridest Mischiefs , Villanies , and Reproaches imaginable ? And what will be the end hereof ? Being dispersed into all places , you will spend the residue of your lives . Revenge will forthwith overtake you , and not suffer any Pardon to be granted you in future . Give therefore your right hands , and let us consider what is advantagious , both to Our selves and to the Government ; in regard we have the Festivall Days of the Salutary Passion , and of the most Holy Resurrection of Christ our God , to give us assistance in that affair . CHAP. XIII . That , after Gregorius's Speech , the Souldiers changed their minds , and received their Generall Philippicus again . HAving uttered these words , and shed many Tears , by a certain Divine impulse as 't were he altered all their minds in a moment . And they forthwith requested , that they might go out of the * Convention , and consult apart by themselves concerning what was to be done . Not long after which they returned , and surrendred themselves to [ the arbitrement and will of ] the Bishop . Who having nominated Philippicus to them , that they should request him for their Leader ; their answer was , that as to that matter they and the whole Army were oblieged by great Oaths . Whereto Gregorius made this return without any the least hesitancy or delay , that by divine permission he was a Priest , and had power to loose and bind , upon earth and in heaven ; and he put them in mind of the Divine † Oracle . When therefore they had acquiesced in this matter also , he appeased God with a Prayers and Supplications . And having distributed to them the immaculate Body [ of Christ ; ] ( For it was b a most solemn day , the Second Feria , which is near the Holy passion : ) He entertained them all at a supper , in number about two thousand persons , ordering Beds , whereon they might eat , forthwith to be laid for them on the Grass ; and on the morrow returned home . But , 't was thought good that the Souldiers should meet together at what place they pleased . Gregorius therefore sends for Philippicus , who made his residence at Tarsus in Cilicia , c and was preparing for his journey to Constantinople . Further , he dispatcht away a Relation to the Emperour concerning these affairs , wherewith he likewise sent the Petition of the Army , in which they requested Philippicus might be their Commander . Wherefore , when Philippicus was arrived at Antioch , the Army met him there ; and having taken out those persons who had been vouchsased Divine Regeneration , to make an Address in their behalf , they fall prostrate before him . And when they had received his right hand , in confirmation of an * Amnesty of what was past , they made an † Expedition under his Command . In this manner proceeded these affairs . CHAP. XIV . Concerning the taking of Martyropolis . [ IN the interim , ] one Sittas a a Decanus in Martyropolis , vext at an injury he had received from one of the Military Commanders there , betrays the City [ to the Enemy , ] observing the time when the Garrison b lodged in that City was marched out of it : and having brought in a Persian c Cohort , as if it had been a Roman one , he possest himself of that City , which was a * place of great consequence to the Romans . He kept most of the younger women within the City ; but turned out all other persons , except some few servants . Immediately therefore Philippicus made his march thither , and having invested the City , besieged it , although he had none of those provisions necessary for a Siege . Nevertheless , he made use of what came next to hand in his Attacks , and having wrought some Mines , ruined one of the Towers : but was not able to make himself Master of the City , in regard the Persians sate up all night , and * repaired what had been beaten down . When therefore the Romans had made frequent Attacks against the wall , they were as often beat off . For , the Darts thrown upon them from an higher place , very seldome mist the Mark they were designed against ; in so much that , they were more damnified , than they could do hurt to the Enemy within ; and therefore brake up the Siege . And having marched off at some small distance , Encamped ; but took particular care of this , that no other supplies of Forces should be † let in to those Persians Besieged . But by the order of Mauricius , Gregorius makes a journey to the Camp , and perswades them to return to the Siege . Nevertheless , they were unable to effect any thing more than what they had done before , in regard they were wholly destitute of warlike Engines commonly made use of in the Siege of Cities . On which account the Army was sent into their Winter-Quarters . But in the adjacent Castles , severall Garrisons were left , that the Persians might not by stealth get into the City . And on the Summer following , when the Roman Army was got into a body , and the Persians had made an Expedition against the Romans , there hapned a great Fight about Martyropolis . In which Engagement Philippicus got the better , and many of the Persians fell , amongst whom was * slain one † vallant Prince ; but no small number of Persians got into Martyropolis , which was the chief thing they designed to effect . From thence forward the Romans resolved not to lay Siege to that City : for it was impossible for them to take it by Force . But they built another City at seven surlongs distance [ from Martyropolis , ] upon mountainous and ‖ more inaccessible places ; that from thence they might infest it with Stratagems and * Excursions . And these things [ the Romans ] performed during the Summer ; but in the Winter the Army was dismist . CHAP. XV. Concerning Comentiolus's Mastership of the Milice , and the taking [ the Castle ] Ocbas . AFter this , Comentiolus , by descent a Thracian , is sent successour [ to Philippicus ] in the Mastership of the Milice . He Engaged the Persians in a most couragious manner , and wanted but little of loosing his life , ( having been beaten down together with his horse , ) had not one of his Guards mounted him on a one of his Led-Horses , and conveyed him out of the Fight . Nevertheless , b the Persians were vanquished and fled , having lost all their Commanders ; and made their escape to Nisibis . And being afraid to return to their own King ; ( For he had threatned them with death , unless they brought back their Commanders safe and unhurt : ) they enter into a conspiracy there against * Hormisda , the Chief Authour whereof was Varamus Master of the Persian Milice , who not long before had made his return together with the Forces about him , from an Engagement with the Turks . In the interim Comentiolus invested Martyropolis , and leaves the greater part of his Forces there : but he himself , together with some choice Souldiers which he had chosen out man by man , makes an Excursion to c Ocbas , a Castle almost inexpugnable , scituate over against Martyropolis , on the opposite Bank [ of the River Nymphius , ] and placed upon a steep and craggy Rock ; from whence the whole City was easily to be seen . And having laid Siege thereto , and left nothing unattempted , and beaten down some part of the wall with * Catapults , he brake in that way , and takes the Castle by force . Therefore , the Persians in future wholly despaired of holding Martyropolis . CHAP. XVI . Concerning the Murder of Hormisda . WHilst these Actions were performed in this manner , the Persians Murdered Hormisda , who was the unjustest of all Kings ; not only because he had oppressed his Subjects with exactions of money , but also for [ his inflicting on them ] various sorts of deaths . CHAP. XVII . Concerning the Flight of Chosroes Junior to * us . a THen , in his room they Constitute his Son Chosroes their King , against whom Varamus undertakes an Expedition together with those Forces he had about him . Chosroes marches out to meet him accompanied with an Army not very numerous , and flies , because he perceived his own Forces were engaged in a treacherous design against himself . And at length he arrives at Circesium , having first called upon the God of the Christians , ( as he himself affirmed , ) that his Horse might go to that place , whither he should be lead by * him . Being come † thither , together with his Wives , two children newly born , and some Persian Nobles who voluntarily followed him ; from thence he dispatches away an Embassy to the Emperour Mauricius . Mauricius , as in other affairs , so in this also consulted for the best ; and being convinc't , by taking his measures even from this instance , of the inconstancy and mutability of this life , and of the sudden Turns ebbings and flowings ‖ of Humane affairs ; readily admits of Chosroes's humble address , and instead of an Exile [ entertains him as ] his Guest , b and in place of a Fugitive makes him his Son ; having given him a Reception [ whereat he was presented ] with Imperial Gifts . By which [ presents ] not only the Emperour himself declared his own kindness to Chosroes , to whom he sent them in a manner befitting an Emperour ; but the Empress also did the same towards Chosroes's Wives , and the Emperour's Children to those of Chosroes . CHAP. XVIII . How the Emperour sent Gregorius and Dometianus to meet Chosroes . MOreover , he sent all his Imperial Guards , and the whole Roman Army together with their Commander in Chief , who were to follow Chosroes even whither he would . And , to show him greater honour , [ he sent to him ] Dometianus Bishop of Melitina his own kinsman , a person Prudent and Sagacious , most compleatly accomplish't both for Action and Discourse , and every way fit for the management of affairs of the greatest consequence . He sent likewise Gregorius , who in all things struck Chosroes with amazement , by his discourses , with his presents , and with the advices he gave him , seasonable and accommodate to his affairs . CHAP. XIX . That Chosroes recovered the Empire of the Persians , by that assistance given him by the Romans . FUrther , when Chosroes was come as far as Hierapolis , which is the Metropolis of the [ Province ] Euphratensis , he went back again , in regard Mauricius also lookt upon that as expedient , who contributed more to the [ advantage of the ] Suppliant , than to his own glory . Moreover , he pleasured Chosroes with a vast sum of money , a thing never recorded [ to have been done ] before . And when he had raised an Army of Persians , the whole charge whereof he paid out of his own Treasury , he sends Chosroes with a double Army , one of Romans , another of Persians , out of the confines of the Roman Empire ; Martyropolis having before that been Surrendred to * him , together with Sittas . Which person was a Stoned by the Martyropolites , and afterwards crucified . Daras also was surrendred [ to the Romans , ] the Persians having been drawn out thence . After this , when Varamus had been vanquished in a single Engagement by the Romans only , and had ingloriously fled away alone , Chosroes was brought back to his own Pallace . CHAP. XX. That the holy Mother Golanduch * lived in those Times . IN those Times also lived the Martyr Golanduch , and was conversant amongst us . Which woman , after many conflicts , was crowned with Martyrdome , ( the Persian Magi being her Tormentours , ) and became a Worker of great Miracles . Stephanus the Former , Bishop of Hierapolis , hath written her Life . CHAP. XXI . Concerning those Sacred Presents , which Chosroes sent to the Holy Martyr Sergius . MOreover , Chosroes being repossest of his own Kingdome , sends to Gregorius a Cross , adorned with much Gold and pretious Stones , in honour of the Victorious Martyr Sergius . Which [ Cross ] Theodora Wife to Justinian had Dedicated : but * Chosroes had made plunder of it , together with other Sacred Treasures and Gifts , as has † already been related by me . Further , the same Chosroes sent another Cross of Gold , whereon he set this Inscription in Greek Letters . I Chosroes King of Kings , Son of Hormisda , [ sent ] this Cross , at such time as by the Diabolick Force and Malice of the most unlucky Varamus and the Horsemen with him , We betook Our Self to the Empire of the Romans : and in regard the Wretched Zadespram came a with an Army to Nisibis , in a treacherous manner to Sollicite the Nisibene Horse to b Revolt from and oppose Us ; We also sent [ a Body of ] Horse with a Commander to [ the Town ] Charchas . And because we had heard , that the Venerable and Illustrious Sergius was a Giver of those things requested from him ; in the first year of Our Reign , on the seventh day of the month January , We made a request by the Genius of the said Saint , [ promising ] that if Our Horsemen should kill Zadespram , or could take him alive , We would send a Cross of Gold set with Gems to his * Church , in honour of his Venerable Name . And on the ninth of the month February , they brought Us the head of Zadespram . Having therefore obtained our desire ; that we might put every thing out of doubt , we have sent to the house of the Venerable Saint Sergius , this Cross made by Us in honour of his Venerable Name , together with that Cross sent to his house by Justinian Emperour of the Romans , which in the Times of War between the two Empires , was brought hither by Chosroes King of Kings Son of Cavades , our † Father , and was found amongst our Treasures . Gregorius having with the consent of the Emperour Mauricius received these [ Crosses , ] with great pomp Dedicated them to , and deposited them in , the Sacred house of the Martyr . Not long after , the said Chosroes sent other presents also to the same Sacred Church , and on a Bason made of Gold , ordered this Inscription to be set in the Greek Tongue . I Chosroes King of Kings , the Son of Hormisda , [ have ordered ] this Inscription to be set upon this Bason , not that it might be seen by men , nor that by my words the Greatness of Your Venerable Name might be made known ; but , on account of the truth of what is inscribed , and by reason of those many Favours and Benefits which I have received from You. For , 't is my happiness , that my Name is extant on Your Sacred Vessells . When I was at a place [ called ] Beramais , I requested of You ( Holy Man ! ) that You would come to my assistance , and that Sira might conceive . And in regard Sira is a Christian , and I a ‖ Gentile , Our Law allows Us not to have a Christian Wife . On account therefore of my Benevolence towards You , I disregarded this Law , and have had a kindness for this Woman above my other Wives , and doe Love her every day more and more . Wherefore , I have taken a resolution , at present to desire ▪ of Your Goodness , ( Holy Man ! ) that She might conceive . I have requested therefore , and solemnly vowed , that if Sira shall conceive , I will send the Cross worn by her to Your Venerable house . And on this account , I and Sira have this design , that we will retain this Cross in Memory of Your Name , Holy Man ! And we have resolved instead thereof ( in regard its value exceeds not Four thousand four hundred c Miliaresian Staters , ) to transmit Five thousand Staters . And from such time as I conceived this Request within d my self , and entertained these thoughts , untill we came to e Rosumchosrum , ten days had not fully past . And Thou ( Holy Man ! ) not that I deserved it , but because of Thine own goodness , appearedst to me in a dream by night , and didst affirm thrice to me , that Sira should be with child . And in the same Vision I answered Thee thrice , saying , 't is well . And because Thou art a Giver of what is requested of Thee , from that day Sira was not sensible of the Custome of Women . But I might perhaps have doubted in relation to this matter , had I not given credit to thy words , ( because thou art an holy person , and a Granter of requests , ) that [ Sira ] should not in future be sensible of the Custome of Women . From hence I understood the * Virtue of the Vision , and the truth of what was predicted by thee . I have therefore forthwith transmitted the Cross it self , and its value , to your Venerable house , with order , that of its price one Bason and one Cup be made , to be used at the holy Mysteries : moreover , that a Cross be made , which is to be fixed upon the † Sacred Table , and a Censor ; all of Gold : and Further , f an Hunnick Veyle adorned with Gold. And , [ our order is , ] that the remaining Miliaresians of the price shall belong to thine holy house ; that by thy Genius ( Holy Man ! ) thou wouldest give assistance in all things to me and Sira , but especially in relation to this Request ; and , that what hath hapned to us from thine intercession , by the mercy of thy Goodness may arrive at perfection , agreeable to the will of Me and Sira . To the end that I , and Sira , and all persons in the world , may place our hope in thy power , and in future believe in Thee . These are the expressions [ contained ] in the Sacred Presents [ transmitted ] by Chosroes , which disagree in nothing from Balaam's Prophecy ; the compassionate God having wisely disposed [ all things in such a manner , ] that the tongues of Gentiles should [ some times ] utter salutary words . CHAP. XXII . Concerning Naamanes the Saracen . AT the same time , Naamanes also , the Chief of a Tribe of those Saracens that were Enemies , a Pagan so wicked and abominable , that with his own hand he sacrificed men to his Daemons , came to Holy Baptisme ; and having melted down a [ Statue of ] Venus , which was nothing else but a reall Mass of Gold , he distributed it amongst the poor , and brought over all those persons about him to [ the worship of ] God. But Gregorius , after Chosroes's Crosses had been presented , by the Emperour's order went a Circuit to the Solitudes of those termed The Limits , wherein Severus's Tenets a were highly prevalent ; [ in which places ] he set forth the Ecclesiastick Dogmata , and brought over to the Church of God many Castles , Villages , Monasteries , and whole Tribes . CHAP. XXIII . Concerning the Death of Saint Symeon Junior the Stylite . BUt in the interim , Saint Symeones fell sick of a distemper whereof he died ; and , upon my giving Gregorius notice thereof , he made all the hast he could to him , to pay him his last Salutes . But Gregorius obtained not what he desired . Further , this Symeones for Virtue far excelled all persons of his own time ; having from his tender years lead an austere Course of Life upon a Pillar : a in so much that his teeth were changed in that Station upon the Pillar . He went up upon a Column , on this account . Whilst he was yet very young , he wandred up and down over the Tops of the Mountain , * playing and leaping . And by chance hapned upon a wild Beast [ termed ] a Libard , about whose neck he cast his girdle , and as with the rein of a bridle as 't were , lead the Beast who † forgat his naturall ferity , and brought him to his own Monastery . Which when Symeones's Instructer , ( a person who kept his Station upon a Pillar , ) beheld , he asked the Boy what that was . Symeones made answer , that it was an Aelurus , which they usually term a Cat. From hence [ his Instructer ] conjectured how eminent a person Symeones would prove [ in the Study of ] Virtue , and therefore carried him up into a Pillar . In which Pillar , and in another that stood upon the very top of the Mountain , he spent Sixty eight years , being vouchsafed all manner of Grace ; both as to the casting out of Devills , as to the curing every disease and all manner of languishing distempers , and in relation to the foreseeing things future as if they had been present . He foretold Gregorius , that he should not see him die ; but [ said , ] that he was ignorant of what would happen after his own death . And when I my self was ‖ troubled with various thoughts at the loss of my children , and doubted within my own mind , why the same [ troubles ] befell not the Pagans who had many children ; although I had not opened my mind to any person whatever , yet he wrote to me , to abstain from such thoughts as those , b in regard they were displeasing to God. Moreover , when the wife of * one of my Amanuenses had her milk stopt after her delivery , [ by reason whereof ] the Infant was in imminent danger ; [ the same Symeones ] put his hand upon her husbands right hand , and ordered him to lay it upon the breasts of his wife : which when he had done , immediately the milk sprang out as 't were from a fountain , in such a manner that it wetted the garment of the woman . Further , a child having been left upon the Road in the dead of the night , through the forgetfullness of those who travelled with him , a Lyon laid it on his back , and brought it to [ Symeon's ] Monastery , and by Symeones's order , those who ministred to him went out , and brought in the child , which had been ‖ preserved by the Lyon. The same person performed many other things * highly memorable , which require an eloquent tongue , much time , and a peculiar Treatise ; [ all which actions of his ] are celebrated by the tongues of men . For , persons of almost all Nations of the Earth ; not only Romans , but Barbarians , came frequently to him , and obtained their requests of him . Certain branches of a shrub which grew on that mountain , * were made use of by him in stead of all sorts of meat and drink . CHAP. XXIV . Concerning the Death of Gregorius Bishop of Antioch , and the Restauration of Anastasius . NOt long after a dyed Gregorius also , after he had been seized with a Goutish distemper , wherewith he was much troubled , and had drank a potion [ made of the herb ] termed b Hermodactylus , which was administred to him by a Physitian . He ended his life , at such time as Gregorius was Bishop of the Elder Rome , who had succeeded Pelagius ; and whilst Johannes [ presided over the Church of ] * Constantinople , and Eulogius over that of Alexandria , ( persons whom I have mentioned before ; ) and during Anastasius's presidency over the Antiochian Church , c who had been restored to his own Chair d after three and twenty years . Johannes [ was then Bishop ] of Jerusalem ; who died soon after , and as yet no body has undertaken the Government of that Church . And here shall my History be closed , namely , e on the twelfth year of Mauricius Tiberius's Government of the Roman Empire ; the following [ affairs of the Church ] being left to be collected and written by such as are desirous [ of employing themselves that way . ] If any thing be either omitted , or not accurately set forth by us ; let no person ascribe it to us as a fault ; but let him consider with himself , that we have Collected into one Body * a dispersed and scattered History , and have made it our business [ to consult ] the advantage of men , in favour of whom we have † undertaken so many and such vast Labours . Another Volume has likewise been composed by us , which contains Relations , Letters , Decrees , Orations , Disputations , and some other things . The foresaid Relations contained in that Volume were all written in the Name of Gregorius Bishop of Antioch . By reason whereof we have obtained two dignities ; [ the one ] from Tiberius Constantinus , f who invested us with the [ Dignity ] of Quaestorius , [ the other ] from Mauricius Tiberius who sent us the Codicills of a Praefecture , g on account of that [ Oration ] we had composed , at such time as ( having wiped away the reproach of the Empire , ) he brought into the light [ his Son ] h Theodosius , who gave a beginning of all manner of felicity , both to [ Mauricius ] himself , and to the State. Six Books of Ecclesiastical History of Evagrius Scholasticus Epiphaniensis and [ one ] of the Ex-Praefects . THE END . THE LIFE OF CONSTANTINE , IN FOUR BOOKS , Written in GREEK , by Eusebius Pamphilus Bishop of Caesarea in Palestine ; done into ENGLISH from that Edition set forth by Valesius and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said LIFE , which are made ENGLISH , and set at their proper places in the Margin . Hereto is also annext the Emperour CONSTANTINE'S ORATION to the CONVENTION OF THE SAINTS , and EUSEBIUS PAMPHILUS'S SPEECH CONCERNING THE PRAISES OF CONSTANTINE , Spoken AT HIS TRICENNALIA . HINC LUCEM ET POCULA SACRA printer's or publisher's device CAMBRIDGE , Printed by John Hayes , Printer to the University . 1682. VALESIUS'S Advertisement to the READER . IN My Annotations on Eusebius's Ecclesiastick History , I have remarked , that the Titles or Contents of the Chapters , which are prefixt before each Book , were composed by Eusebius himself . And this , in my judgment , I have proved by most evident Arguments . But , in these Books concerning the Life of Constantine , the matter is otherwise . For the Contents of these Books were not made by Eusebius himself , but by some other more modern Authour . Now , I make this conjecture from hence , both because the Contents of these Chapters , are for the most part uncooth , insipid , and barbarous ; and also in regard they always speak of Eusebius in the third person ; whereas , in the Contents of the Chapters of his Ecclesiastick History , Eusebius always names himself in the first person . Besides , the distinctions of the Chapters are two thick , and occur too often ; and one Letter and Constitution of the Emperour , is divided , and torn asunder as 't were , into many Chapters . Which thing is wont often to beget a loathing and nauseousness in the Reader . I forbear mentioning the barbarous words and terms , which occur frequently in these Contents . For , in them you diverse times meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which considerations make me of this opininon , that I should believe any one else , rather than Eusebius , to have been the Authour of these Contents . Nevertheless , whoever the person was , he was ancient , and lived not at any great distance from the Age of Our Eusebius . And this is chiefly Collected from the Contents of the Fourth Book ; wherein you may read some passages , which could not have been known , but by a Writer Contemporary with those times , of which sort is that concerning Marianus the Tribune and Notary , in the Contents of Chapter 44. Book 4 ; the name of which Notary we might at this day have been ignorant of , had not that Authour of the Contents , and after him Sozomen , given us information thereof . I have sometimes conjectured , that Acacius , ( he , who succeeded Our Eusebius in the Chair of the Church of Caesarea , in regard he publisht these Books of his Master after his death , ) Composed these Contents . But , this is but a meer conjecture , which any one that will , may follow . Lastly , the Reader is to be Advertised , that in all our Manuscript Copies , the Titles of these Chapters are written without the * Numerall Notes . And in The Old Sheets belonging to the Kings Library , they occur praefixt before each Book . But in the Fuketian Manuscript , they are not only set before each Book ; but are also added to every Chapter , in the Body of each Book . THE FIRST BOOK OF EUSEBIUS PAMPHILUS a CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE b . The Preface . Concerning the Death of Constantine . ALL Mankind have not long since celebrated the recurring periods of our great Emperour 's compleated * Vicennalia and Tricennalia , with Festivities and publick Banquets . We our selves also , a by a Panegyrick spoken in his Vicennalia , have lately venerated the same Glorious Conquerour environed with a Synod of God's Sacred Ministers . Moreover , b we have platted him Crowns of Tricennalian Orations , wherewith we lately encircled his Sacred Head within his own Imperial pallace . But now * I am doubtfull and at a stand , desirous indeed to utter something according to the usuall manner , but ignorant which way to turn my self , and amazed at this only miracle of a new and surprizing † spectacle . For , which way soever I look with a fixt and steady eye , whether to the East or West , upon the whole Earth or to Heaven it self , I behold the Blessed [ Emperour ] present ‖ every where and in all places , c conversing with Imperiall Majesty her self . And I see his Sons , like some new Luminaries , filling the whole Earth with their Father's Rays , and [ I behold ] himself as yet living in Power and Authority , and managing the whole affairs of the world better and more potently than before ; in regard he is diffused and enlarged by the succession of his Sons . Who before had * been invested with the Caesarian Dignity : but having now clothed themselves with their whole Father , on account of their eximious † Virtue and Religion are proclaimed Supream Soveraigns , Augusti , Adorable , Emperours , being illustrated with [ all ] their Fathers Ornaments . CHAP. II. The Preface yet . AND when I behold him ( who a little before was seen a in a Mortall Body , and b converst with us our selves , ) in a most admirable manner enjoying the same Imperial Pallaces , honours , and commendations , even after the end of this life , when Nature rejects as forreign whatever is superfluous ; I am stricken with an incredible amazement . But now , when with an acuteness of mind I reach up to the very Arches of Heaven it self , and there Contemplate his thrice happy Soul conversing with God ; wholly divested of its Mortall and Terrestriall Garment , and beautified with a most * Splendid Stole of Light : and when I perceive it not any more involved in the short periods of Time , within these † fading Habitations ; but honoured with an ever-flourishing Diadem , and [ endowed ] † with an endless life and a blessed immortality : c I am dumb , and wholly deprived of the use of my Tongue and Reason . And being unable to utter one word , but passing sentence my self upon mine own weakness , and decreeing silence against my self , I give place to one more potent , who may declare his * praises in a manner correspondent to his deserts ; to him namely , who being † Immortall and God The Word , is only able to confirm and ratifie his own expressions . CHAP. III. Concerning God who honoured the Pious Emperours and destroyed the Tyrants . FOr whereas he has predicted , that they who glorifie and honour him , shall by him be * compensated with reciprocall Gifts and Rewards ; but , that those who have † profest themselves his Enemies and Adversaries , shall procure to themselves ● destruction of their souls ; long since [ even from this life ] he hath ascertained ‖ the Truth of these his own words and promises . For he hath evidently set before our eyes the detestable * Exits of impious and God-opposing Tyrants ; but hath demonstrated not only the Life of his Servant , but his death also to be desirable and worthy of the highest commendations : a in so much that , even † this deserves a commemoration , and is egregiously worthy not of Mortall but immortall Sepulchrall Monuments . The ‖ wit of men hath indeed found out a comfort and preservative against a Mortall and frail End , and by Consecrations of Statues , as 't were by immortall honours , have thought good to Reverence the Memories of their Ancestours . And some have framed Representations of men with the shadowed Colours of b Encaustick Painting ; others , with the Sculptures of inanimate matter ; othersome have cut deep Letters on wooden or stone Tablets , wherewith they have c taken occasion of consigning to Eternall Memory the Virtues of those whom they honour . But all these things were mortall , and consumed by length of time ; in regard they exprest the proportions of mortall bodies , not the * Idea's of an immortall † mind . However , these things seemed to content those persons , who , after the conclusion of this mortall life , had conceived in their minds an hope of no other thing that was good . But God , God [ I say ] the Common Saviour of all things , who hath treasured up with himself greater Goods than Man can have a conception of , for the Lovers of Piety ; gives as a foregoing pledge even in this life , the First fruits of future Rewards , and in a manner represents and confirms immortall hopes to mortall eyes . The ancient Oracles of the Prophets , which are committed to writing , do plainly foretell these things . The Lives of persons dear to God , who heretofore have shined with all manner of Virtues , whose [ Lives ] are as yet celebrated by posterity , do give attestation hereto . The same is clearly evinced to be true by the Testimony of this our present Age , wherein Constantine , the only person of all those who ever yet Governed the Roman Empire , having been made the friend of God the supream King , is proposed to all men as a powerfull and illustrious instance of a Religious life . CHAP. IV. That God honoured Constantine . LAstly , God himself , whom Constantine worshipped , confirmed this with effectuall suffrages , a by affording him his favourable and benigne presence and assistance , at the beginning , procedure , and end of his Reign : which person God proposed to mankind as an † Exemplar for their information in relation to the divine worship . Indeed , of all the Emperours , whom we ever yet heard of , he was the only one , whom God , by those Blessings of all sorts which he conferred on him , demonstrated to be the greatest Luminary and Loudest Proclaimer of steady Piety and true Religion . CHAP. V. That he Reigned upwards of Thirty years , and lived above Sixty . * HE honoured the Time of his Reign with three compleated periods of Ten years , and a something more ; but he circumscribed the whole Life he lead amongst men , with a space of time double as much . Further , because † He would propose him as the portraicture of his own Monarchicall power , b He made him the Conquerour of the whole Tyrannick Brood , and the Destroyer of the * Impious Giants : who , [ instigated ] by a desperation and madness of mind , took up Arms of Impiety against God himself the supream King But , having made their appearance c even during a shorter time than is required to speak , they were extinguished . But God , who is one and the sole God , when he had fortified his Servant , one opposed to many , with divine Armour d , and by his means had cleared the world of the multitude of impious persons , constituted him the Teacher of his own Worship to all Nations : who in the e hearing of all men attested with a loud voice , that he acknowleged the True God , but abominated the Errour of false Deities . CHAP. VI. That he was the Servant of God , and a Vanquisher of Nations . ANd , like a faithfull and good servant , he practised and asserted this ; openly styling himself a servant , and owning himself a worshipper of the supream King. But God rewarded him forthwith , by making him Lord and Master , and the only Conquerour of all the Emperours that ever were , alwaies invincible and insuperable : a and [ he advanced him to be ] so great an Emperour on account of his Victories and Trophies , as no one is ever recorded to have been in former ages : so happy and dear to God ; so pious and every way fortunate , that with all facility imaginable he reduced more Nations to a Subjection under himself , than the former [ Emperours had vanquished ; ] and continued possest of his Empire , free from disturbance and disquietude , to the very moment of his Expiration . CHAP. VII . [ Constantine ] compared with Cyrus King of the Persians , and with Alexander the Macedonian . ANcient History relates Cyrus [ King ] of the Persians to have been more renowned and glorious , than all [ the Princes ] that ever were . a But , the conclusion of his life , 't is said , was in no wise fortunate , but reproachfull rather , and ignominious ; in regard he was slain by a woman . The Greeks tell us , that Alexander , [ King ] of the Macedonians vanquished * innumerable Nations : but before he had perfectly arrived at man's estate , he ended his life by an untimely death , and was taken off by † Debauchery and Drunkenness . He finished the whole course of his Life within the space of two and thirty years ; ● not much more than a third part of which years determined the time of his Reign . He march't on through bloud and slaughter , being a person that may be compared to thunder , and incompassionately enslaved Nations and whole Cities without any respect had to Age. But when he was scarce arrived at c the flower of his Age , and whilst he bemoaned his Catamite , Death approach't him * on a sudden , and took him off Childless , without any Stock or Kindred , before he had raised a family , and in an Enemies Country far remote ; that he might not any longer be the Ruine of Mankind . His Kingdom was immediately rent insunder , each of his Servants [ striving to ] pull and tare off some part for themselves . And yet this person is extolled for such mischiefs as these . CHAP. VIII . That he subdued almost the whole World. BUt Our Emperour began to Reign from that year of his Age , whereon the Macedonian ended his life : and he lived twice as long as Alexander did ; but trebled the length of his Reign . Further , having * cultivated his Army with the mild and ▪ modest Precepts of Piety , he march't into Britannia , and to those who dwell in the very Ocean which is diffused far and wide a at the setting of the Sun. He likewise subdued all Scythia , [ which lyes ] under the North it self , and is divided into innumerable Nations of Barbarians , differing both in name and manners . Moreover , having extended his Empire to the utmost confines of the South , to the Blemmyae namely and Aethiopians ; he look't upon a dominion over them who dwell at the rising Sun , not to be forreign and inconvenient . In fine , b having with the brightest rayes of Piety enlightned all mortalls inhabiting within the circumference of the whole Element of the Earth , even to the utmost bounds of the * Continent , that is , as far as the Outermost Indians , and the Nations inhabiting round on every side ; he brought all the Reguli , Ethnarchs , c and Satrapae of the Barbarous Nations under a subjection to himself ; all which gave him voluntary and joyfull Salutes , sent him Embassies and d Presents , and put an high value upon his knowledge and friendship . So that , each person within his own Province paid him honour , partly by Pictures , and partly with Statues publickly dedicated to him : and Constantine , the only person of the Emperours , was known and famous over the whole World. Even as far as these Nations therefore he Proclaimed his own God by his Imperial Acclamations , with all the freedome and liberty Imaginable . CHAP. IX . That [ he was ] the Son of a Pious Emperour , and left his Empire to his Sons who were Emperours . NOr a performed he this by words only , and was * disappointed in the thing it self : but , proceeding on in all manner of Virtue , he † abounded with the various fruits of Piety ; ‖ oblieging his Friends with Magnificent Benefactions ; Governing by the Laws of Clemency ; and making his Empire easie and desirable to all his Subjects . Till at length , after long periods of years , that God whom he worshipped , Crowned him ( when wearied out by various Conflicts and Exercises , ) with the Divine Rewards of an Immortality , and from a mortall Kingdome translated him to an endless life , which he hath treasured up with himself for holy Souls ; after * he had raised him up † three children , who might succeed him in his Empire . In this manner therefore , the ‖ Imperiall Dignity descended to him from his Father ; and by the Law of Nature is reserved for his Children , and for their descendants ; and , like some paternall Inheritance , shall henceforward be forever propagated and prolonged . And indeed God himself , who hath exalted this most blessed Emperour ( as yet * conversant amongst us , ) to divine Honours , and hath adorned his Death with singular advantages [ proceeding ] from himself , can only be a fit Writer of his Life ; in regard he has b Recorded his Glorious Actions and Conflicts on Celestiall Tables and Monuments . CHAP. X. That this History is necessary , and advantagious to the Souls and Mindes [ of Men. ] BUt , though I am convinc't of the difficulty of saying any thing * befitting the Blessedness of so great a Person , and , that to be silent is safe and without danger : nevertheless [ I count it ] necessary to consecrate to eternall Memory the Portraicture of a most pious [ Emperour , ] drawn [ in the Colours of ] words , in imitation of † mortall Paint ; to the end I may a clear my self of the imputation of sloth and negligence . For , b I should be ashamed of my self , should I not confer the utmost of my abilities , though they are slender and mean , on him who with a transcendency of piety honoured God. Further , 't is my Sentiment , that this work will prove both advantagious to the life of man , and necessary to my self also ; wherein are contained the Actions of a Great-minded Emperour , which are highly acceptable to God the Supream King. For , how can it be otherwise than disgracefull , that the Memory of a Nero , and of some other Impious and Atheisticall Tyrants far worse than he , should not have wanted indefatigable Writers , who have adorned their Subjects , which were ill Actions , with a politeness and elegancy of Style , and made them up into voluminous Histories : but , that we should be silent , for whom God himself hath vouchsafed to procure such an Emperour as no c Age hath seen , and to whom he has allowed a liberty of coming into his presence , to His knowledge , and converse ? CHAP. XI . That he will at present relate only the Pious Actions of Constantine . a WHerefore , * 't is certainly incumbent on us , rather than on any other person , to give a full Narrative of all the good things we have heard , to those whose minds , by an example of good works , are raised to a Love and desire of God. Now , b those Authors ( who have put into writing the lives of men in no wise grave and sober , and [ have Recorded ] Affairs wholly unusefull for the improvement of manners , either out of favour or hatred to some persons , or else to make a show of their own Learning ; ) † with a magnifick furniture of words have , otherwise than was fitting , enlarged the Relations of most reproachfull Villanies , and thereby have rendred themselves the Teachers of vile Actions , and such as deserved to be buried in perpetuall oblivion and darkness , to those who by Gods favour and impulse have had no hand in mischief . But , our Style , though it is weak and altogether unfit * for the greatness and significancy of what we are to set forth , seems nevertheless to be polish't and illustrated even by the bare c Relation of good Actions . Nor , is the commemoration of Works acceptable to God , unusefull , but it affords a very advantagious * Lesson to those who shall have a mind rightly fitted and prepared . [ Not to mention ] therefore very many of this Thrice blessed person's d Imperiall Actions , his Battells and Military Engagements , his deeds of Valour , Victories , and Trophies [ raised ] against his Enemies , and what ever Triumphs he Lead ; moreover , the Constitutions made by him , conducive to the utility of every person ; the Laws also he composed for the profit and advantage † of his Subjects and the Government ; in fine , many other of his Labours and Imperial Conflicts , which are kept in memory by all persons ; [ all these particulars , I say ] I think fit to omit ; in regard the Scope and Design of the Work under my hand admonishes me to declare and write those matters only which bear a reference to a Pious and Blessed course of life . Further , whereas even these particulars are almost infinite , out of those matters which have come to my knowledge I will choose such passages only as are most sutable and seasonable , and worthiest of being consigned to the Memory of Posterity , and will give a Narrative of them with all possible brevity . In regard the time it self doth henceforward allow us this Liberty , that we may extoll this Thrice-blessed Emperour with all manner of Commendatory Expressions . For , a power of doing this was not permitted before now , because it has been advised , that e we should not pronounce any person blessed before his Death , by reason of the uncertain Turns and Changes of Life . Wherefore , I call God to be my Assistant , and his Celestiall Word to cooperate with , and inspire me : and , [ taking my beginning ] from this Emperour 's tender years , I will enter upon my Relation in this manner . CHAP. XII . That Constantine , like Moses , was educated in the Houses of Tyrants . a ANcient History relates , that a Cruell Brood of Tyrants did heretofore oppress the people of the Hebrews : but , that God , shewing himself propitious to the oppressed , made provision , that the Prophet Moses , who at that time was but an infant , should be educated in the very Houses and Bosomes of the Tyrants , and should be instructed in all the wisdom amongst them . But afterwards , when in process of time he arrived at Man's Estate , and Divine Justice , the usuall Defender of the injured , had taken a resolution to prosecute the Oppressours : then this Prophet of God departed out of the Tyrants Houses , and exhibited himself a Minister of the Divine Will. He † abominated , as well in reality as words , the Tyrants by whom he had been educated : but those , who in very deed were his own Brethren and Relatives , he declared to be his Friends and Familiars . After this , God constituted him the Leader of that whole Nation , and freed the Hebrews indeed from that Servitude [ they were opprest with ] by their Enemies ; but by his means was revenged on that Tyrannick Brood , by inflicting on them punishments sent from Heaven . This Ancient Story [ I say , ] which hath been delivered to many persons under the notion of a Fable , has filled the ears of all Mortalls . But now , the same God , who is also our God , hath granted us a power of viewing with our own eyes such Miracles as far surpass all Fables ; which manner of Sight is accounted by those who of late have beheld i● , to be truer than all sorts of Report or Hear-say . For the Tyrants in our Age , resolving upon waging a War against the supream God , have sorely oppressed his Church . But Constantine , a person that not long after became the Tyrant ▪ slayer , whilst he was a child , youthfull , and beautified with the Juvenile Down upon his Chin , was in the midst of them , like that Servant of God [ Moses , ] and made his Residence within the very Houses of the Tyrants . Nevertheless , though very young , he communicated not with the impious in the same Moralls and way of living . For , b at that very Age , a good disposition [ improved ] by the Divine Spirit , incited him to a Life that was pious and highly acceptable to God. Moreover , a studious Emulation of his Father added strength thereto , and invited the Son to an imitation of Virtues and good Actions . For , he had for his Father Constantius , ( whose Memory 't is fit we should at this opportunity give a Resurrection to , ) the Noblest of the Emperours in our Age. c Concerning whom 't is necessary to relate some passages briefly , which bear a reference to the commendation of his Son. CHAP. XIII . Concerning his Father Constantius , who refused to persecute the Christians , in such manner as Diocletianus , Maximianus , and Maxentius did . * WHilst the Roman Empire was Governed by Four Augusti , † He was the only person who embraced a course of Life different from his Colleagues , and entred into a friendship with the supream God. For they , by a Siege as 't were , ruined the Churches of God , and demolished them to the ground , and utterly destroyed the Oratories to their very foundations . But he kept his hands undefiled and clean from their nefarious impiety , nor would he in any wise render himself like to them . They defiled the Provinces Subject to them with the intestine Murders of men and women who were worshippers of God. He preserved his own mind from being polluted with a such detestable wickedness . They , by a confusion of the mischiefs of a b detestable Idolatry , in the first place enslaved themselves , and then all their Subjects , in the frauds and errours of most impious Daemons . He being the Authour and Preserver of a most profound Peace * within the Limits of his own Empire , permitted his Subjects to prosecute their Worship and Service to God without any the least trouble or molestation . [ Lastly , ] they imposed the heaviest sorts of exactions upon all men , and thereby made Life comfortless to them , and far more unpleasant than [ any sort of ] Death . But Constantius was the only person , who rendred his Government inoffensive , calm , and easie to his Subjects , and gave them an assistance from himself in nothing inferiour to a paternall care and sollicitude . Further , because innumerable other Virtues of this person are celebrated amongst all men , I will only commemorate one or two of his brave Actions , from which a conjecture may be made of those that are left unmentioned , and so pass to the proposed scope and design of my Writing . CHAP. XIV . How Constantius Father [ to Constantine ] being reproach'● with poverty by Diocletian , filled his Treasuries , and afterwards restored the money to [ the owners thereof ] who had brought it in . WHen a great Report was spread abroad concerning this Emperour , that he was mild and calm , that he was a most excellent personage , that he was a superlative lover of God , and that , by reason of his transcendent clemency and indulgence towards his Subjects , he had hoarded up no money in his Treasuries : that * Emperour who then filled the highest Station in the Empire , sent to him , and blamed his negligence in managing the publick affairs : and he reproach't him with poverty , alleadging this as an argument in confirmation of what he said , that he was possest of nothing laid up in his Treasuries . But Constantius entreated those persons who came to him from the Emperour , to stay some little time with him ; then he call'd together those men that were possest of the greatest quantity of riches , who lived within all those Provinces under his Empire ▪ and signified to them , that he wanted money , and that this was a fit opportunity wherein every one of them ought voluntarily to give a demonstration of their kindness and benevolence towards their Emperour . When they heard that , a as if they had long since made this their desire , that an occasion might be offered them of shewing him their readiness of affection , [ 't is said , ] that with all imaginable haste and diligence they filled his Treasuries with Gold , Silver , and other Riches ; contending earnestly amongst themselves , that in giving they might out-vie one another : and this they performed with countenances full of joy and pleasantness . When this was done , Constantius gave order , that those persons sent from the b Senior Augustus should be Eye-witnesses of his Treasures . Then c he commanded them [ at their return ] to give attestation to what they had seen ; [ and added , ] that at present he had drawn together this Treasure and taken it into his own custody ; but , that it had long before been kept for him by the owners of the money , deposited as 't were with such d Guards as are usually appointed to have the custody of Treasure . The Messengers were surprized with the strangeness of this thing : but Report says , that the most Benign Emperour , after their departure , sent for the owners of the money ; and having highly commended them for their obedience and good affection towards him , ordered them to take back all their money , and return home . This is one Act of the forementioned Emperour 's , which gives a demonstration of his Humanity and good Nature . This other Action of his [ which followes , ] contains an evident Testimony of e his piety towards God. CHAP. XV. Concerning the Persecution [ raised ] by the other [ Emperours . ] BY the Command of the Emperours , the Governours of Provinces in all places persecuted the worshippers of God. And such as were the first of all the pious Martyrs , came out of the very Imperial Pallaces themselves , underwent Conflicts in defence of their Religion , and with all imaginable alacrity endured Fire , Sword , the Depths of the Sea , and all sorts of death whatever . In so much that , within a very short space of time , the a Imperial Pallaces in all places were emptied of God's Worshippers . From whence chiefly it came to pass , that the Authours of this wickedness remained deprived of the divine inspection and assistance . For whilst they persecuted the Worshippers of God , by the same means they banished those supplications usually put up for themselves . CHAP. XVI . How Constantius Father [ to Constantine , ] pretending himself a worshipper of Idolls , turned out those who were willing to offer Sacrifice ; but retained within his own Pallace such as chose to profess themselves Christians . * ONly Constantius entred upon a a Prudent and Pious Course . And the thing he performed was wonderfull to be heard , but much more admirable as to its performance . For , having given all the b Palatines that belonged to his Court , even as far as the Judges that were invested with the supreamest powers , a free Liberty of Choice ; he proposed this Condition to them , that if they would Sacrifice to Daemons , they might stay at Court with him , and enjoy their usuall Places and Honours ; but if they would not do that , they should be excluded from accesse to him , thrust out , and removed from his knowledge and familiarity . After [ His Courtiers ] therefore had been hereupon divided into two parties , and some had betaken themselves to this , others to that side , and the Sentiment and purpose of every one of them was laid open : then this admirable Prince discovered his own design , which hitherto he had concealed , and condemned their timiditie and self-love : and to these he gave a kind Reception , on account of their Conscience devoted to God : but then he pronounced those , in regard they were betrayers of God , to be unworthy of their Prince's favour . c For how [ said he ] will it be possible they should preserve a fidelity towards their Emperour , who have been detected of perfidiousness towards God ? Wherefore he made an Establishment by a Law , that such persons should be removed far from the Imperial Houses . But he declared openly , that those men who by the Testimony of Truth it self were manifested to be * acceptable to God , would render themselves like-minded towards their Emperour , and therefore he made them the Protectours of his Body , and the Guards of his Empire : and affirmed , that such persons as these ought to be made use of and accounted d as the chiefest and nearest of friends , and most intimate Relatives ; and , that they were far more highly to be esteemed , than hoards of the most valuable Riches and Treasures . CHAP. XVII . Concerning the same [ Constantius's ] Love and affection towards Christ. a WHat manner of person the Father of Constantine is recorded to have been , we have in short manifested . Now , what a Conclusion of Life befell him , who had demonstrated himself such a person towards God , and how great a difference was shown between him and his Colleagues in the Empire , by that God whom he honoured , any one will easily discern , who with attention shall apply his mind to consider † the thing it self . For , after he had for a long time given illustrious and approved instances of his Royall Virtue , by [ avowing ] b one only supream God , and by condemning * their Impiety who pay a worship to more Gods than one , and had on all sides fortified his own house with the prayers of holy men ; c he compleated the remainder of his Life without any thing of Trouble or disquietude : being made Master of that d Felicity , which , as 't is said , consists in this , neither to be molested by others , nor to give others trouble . After this manner therefore [ he rendred ] the whole time of his Reign even , undisturbed , and pacate ; and consecrated his whole Family , his wife namely , and children , and all his servants , to one God the supream King. In so much that , that Company which conversed together within the walls of his Pallace , differed in nothing from a Church of God. Amongst whom were Ministers of God also , who performed uninterrupted Acts of worship to the Deity , in behalf of the Emperour's safety ; e when as commonly amongst the rest , not so much as the bare name of those sort of men that were Religious , was permitted to be mentioned . CHAP. XVIII . That after the Resignation of Diocletian and Maximian , Constantius was the first Augustus , and was adorned with a Numerous Issue . FUrther , in recompense of these things , a reward from God attended him not long after ; in so much that he obtained the first and chiefest place of the * Empire . For those † Augusti who were His Seniours , by what means I know not , divested themselves of their Imperial Dignity : which sudden Change befell them a on the first year after the * demolishment of the Churches ; from whence forward , only Constantius was declared the first and † Chiefest Augustus . Who at first was adorned with the Diadem of the Caesars [ together with * Galerius , ] and had obtained precedency : but after [ he had given ] an Egregious † Specimen of his own worth in that digni●y of Caesar , he was invested with the highest honour amongst the Romans , and was styled the First Augustus of those b Four afterwards proclaimed . Moreover , he was the only person that excelled all the other Emperours in a numerous issue , being surrounded with a great Quire of Children , as well Males as Females ▪ Lastly , after he had attained to a mature old Age , and , being ready to pay * the Common debt of Nature , was at the point of making his departure out of this life : then did God again demonstrate himself to him the performer of wonderfull Works , and by his providence took care , that Constantine the eldest of his Sons should be present with him at his Death , in order to his taking possession of the Empire . CHAP. XIX . Concerning his Son Constantine , who when a young man , came into Palestine together with Diocletian . FOr he convers't with the Emperours [ who were his Father's ] Colleagues ; and made his Residence amongst them , agreeable to that ancient Prophet of the Lord Moses , as we have already said . a And having newly past over his years of childhood , and arrived at those of his youth , he was vouchsafed the highest honour and esteem amongst the foresaid Emperours . At which Age of his we Our Selves saw him , when he past through the Province of Palestine , in Company with the Senior Augustus . At whose right hand he stood , and appeared a most excellent and glorious person to those who were desirous of seeing him , and such a one as even then gave indications of an Imperial height of mind . For , as to the beautifull shape of his body , and his tallness of Stature , there was no other person that might be compared to him . Moreover , he so far excelled his equalls in strength and courage , that he was a terrour to them . But he was far more illustrious and eminent for the Virtues of his mind , than for his bodily endowments and accomplishments . And in the first place he beautified his mind with modesty ; after that , with Polite Literature ; and as well an innate prudence , as a wisdome infused from above , b adorned him in a most transcendent manner . CHAP. XX. The departure of Constantine to his Father , because of Diocletian's treacherous designes [ against him . ] FUrther , when the then Emperours perceived , that the Young man was Couragious , strong , and Great , and * endewed with an height and vigour of mind , they were wounded with a fear and envy . They watch't therefore in expectation of a fit opportunity , wherein , agreeable to their desire , they might involve him in ignominy and disgrace . Which the young man being sensible of , ( for the treacherous designes which had been once and twice framed against him , by the consent and appointment of God were discovered ; ) He opened away to his own safety by flying ; and herein likewise he * imitated the great Prophet Moses . Further , God gave him his assistance in all things , and by his Divine providence disposed affairs in such a manner , that he should be present with his Father , b in order to his succeeding him [ in the Empire . ] CHAP. XXI . The Death of Constantius , who left his Son Constantine Emperour . WHen therefore he had avoided these * Treacherous contrivances , he made all imaginable hast to his Father , into whose presence he came , after a long space of time . At that instant of his arrivall , his Father was at the very point of dying . When therefore Constantius beheld his Son present with him , whom he did not in the least expect , he leapt from his Bed , and cast his arms about him ; and affirming that that only Grief which troubled him now ready to conclude his life , to wit , the absence of his Son , was wholly removed out of his mind , he put up a prayer of thanks to God ; and said , that now he accounted Death to be better for him than Immortality . Further , when he had disposed of his affairs in a manner agreeable to his own mind , and a had taken leave of his Sons and Daughters , who like a Quire surrounded him on every side : He ended his life in his Pallace , lying on his Royall Bed , after he had surrendred the * Administration of his Empire , agreeable to the Law of Nature , into the hands of b his eldest Son. CHAP. XXII . How * after the Death of Constantius , the Army † saluted Constantine Augustus . NOr did the State continue deprived of an Emperour . But Constantine was adorned with his Fathers Purple ; and proceeding forth of his Father's * House , gave all men a demonstration , that , by a resurrection as 't were , the Father continued as yet to Reign in him his Son. Then he lead out his Father's Funerall , accompanied with the Friends of his Father a , some of whom went before , others followed ; and with all the splendour imaginable celebrated the Obsequies of that Pious Prince . All persons honoured the Thrice-blessed Emperour with Acclamations and Praises , and agreed in an unanimous consent , that the succession of the Son in the Empire was a Resurrection of the dead Father . And forthwith , even at the first word , they * Saluted the young Prince Emperour and Augustus , with fortunate Acclamations . Which expressions uttered in praise of the Son , were an ornament indeed to the dead Emperour ; but they loudly proclaimed the Son Blessed , who was declared the Successour to so great a Father . Moreover , all the Provinces subject to his Empire , were filled with gladness and a joy that was inexpressible , because they had not , during the smallest moment of time , been deprived of the assistance of an Imperiall † Providence and inspection . Thus in the Emperour Constantius , God gave a demonstration to all persons of our Age , that such as this is the conclusion of a Pious and Religious life and conversation . CHAP. XXIII . A brief Rehearsall of the Death of the Tyrants . BUt what the * Exits of those other persons were , who by an open War as 't were made attacks against the Churches of God , I judge in no wise fit to insert into this present Narrative , nor to defile the Memories of the Good by † annexing a mention of the mischievous . Indeed , the ‖ matters themselves are sufficient to repress and keep within the bounds of duty those persons , who by their own eyes and ears have received an account of that [ whole Scene of Calamities ] which befell each of them . CHAP. XXIV . That Constantine obtained the Empire by the will of God. IN this manner , the supream God himself , who is the Governour of the whole World , * by his own arbitrement designed and constituted Constantine , begotten of such a Father , Prince and Emperour : in so much that , whereas the rest [ of the Emperours ] obtained this honour by the approbation and votes of others , he was the only person , of whose a promotion no Mortall might boast . CHAP. XXV . The Victories of Constantine over the Barbarians and Britanni . WHen therefore he was firmly setled in the Empire , in the first place he began to make provision * for those parts of the Empire which had been transferred to him from his Father , and with much humanity and tenderness a visited all those Provinces that had heretofore been under his Father's Administration . And , having reduced all those barbarous Nations , ( whose habitations were about the River Rhine and the Western Ocean , who had taken the boldness to raise Commotions , ) to an obedience to his own Government ; from being intractable , he brought them over to a mild and more civilized Temper . But he was satisfied in repressing others , whom like Savage Beasts he frighted from the confines of his Empire ; to wit , those whose minds he perceived were incurable , and despaired of bringing them to a peaceable and quiet course of life . When b these things had been performed according to his own mind , he set before his eyes the other parts of the world ; then he made a c Voyage over to the Brittish Nations , situate within the Ocean it self . Whom when he had subdued , he lookt towards other parts of the world , that he might apply remedies to those [ Nations ] who wanted his assistance . CHAP. XXVI . How he took a Resolution of freeing Rome [ from the Tyranny ] of Maxentius . AFter this he took into his consideration the whole * world , as t were some vast Body ; and perceiving that the Head of the whole Earth , the † Chief City of the Roman Empire , was oppressed with a Tyrannick servitude ; in the first place he gave place to a them to free it , who had obtained the other portions of the Roman Empire ; in regard they were his Seniours in time . Now , when none of them could give it assistance ; but those who had resolved upon making tryall , b had perished by an ignominious death ; he profest his Life would be uncomfortable , if he should neglect the Imperial City when so sorely afflicted , and therefore made preparations to suppress the Tyranny . CHAP. XXVII . That [ Constantine ] weighing in his mind the deaths of those who had worshipped Idols , chose rather the [ profession of ] Christianity . BUt having well considered with himself , that he wanted some better assistance than his Military Forces , because of the evill Arts and Magick Impostures studiously followed by the Tyrant ; he sought for a God to be his Assistant ; and accounted his furniture of Arms and Military Companies † as secondary helps only ; but [ perswaded himself , ] that the assistance of a Deity was invincible and inexpugnable . He began therefore to consider with himself , what God he should take to be his assistant . Which whilst he sollicitously inquired into , * these thoughts arose in his mind : that of those many who had arrived at the Empire before him , they that had placed their hopes in a multitude of Gods , and had worshipped them a with Sacrifices and consecrated Gifts ; at first had been deluded by Prophecies made to please and flatter them , and by Oracles which promised them all things that were prosperous and fortunate ; but had at length found an unlucky and disastrous end : nor was any of their Gods ready at hand with them , to † free them from that destruction inflicted on them by Heaven . That his Father was the only person , who had taken a course contrary [ to those former Emperours ; ] and had condemned their errour ; who throughout his whole life had heretofore worshipped one supream God , whom he had found to be the Saviour and Keeper of his Empire , and the Bestower of all good . When he had weighed these things with himself , and well considered , that those who had put their confidence in a multitude of Gods , had likewise faln into a multitude of destructions ; in so much that , not the least footstep either of their Stock , * Issue , † Kindred , Name , or Memory was left remaining amongst men : but [ on the contrary , ] that the God of his Father had given many and those effectuall demonstrations of his own power to his Father . And when he had further considered , that those who before had lead out their forces against the Tyrant , because they had made their Expedition with a multitude of Gods , had undergone a disgracefull end . For the one of them had retreated ignominiously with all his Forces , without effecting any thing . And the other was killed in the midst of his Army , and so became b a cheap and easie sacrifice of death . Having , I say , mustered up all these thoughts within his own mind , and considered them well , he judged it the highest pitch of † madness to trifle about [ the worship of ] those Gods which are nothing , and , after so clear a conviction , still to run on in blind errour : but his Sentiment was , that he ought only to worship the God of his Father . CHAP. XXVIII . That whilst he was praying to God , He shewed him a Vision ; to wit , a Cross of Light in the * Heavens , ( it being then mid-day , ) and an Inscription thereon , which admonished him , that by That he should Conquer . HE called upon this God therefore in his prayers , entreating and beseeching him , that , who ever he was , he would manifest himself to him , and reach out his right hand [ to his assistance ] in his present affairs . Whilst the Emperour was putting up these Prayers and earnest Supplications , a most wonderfull sign sent from God appeared . Which [ sign , ] had any other person given a Relation of it , would not easily have been a received as true . But since the † Victorious Emperour himself told it to us who write this History , a long while after , namely at such time as we were vouchsafed his knowledge and converse ; and confirmed his Relation with an ‖ oath ; who will hereafter doubt of giving credit to his Narrative ? Especially , when the succeeding * Times gave an evident attestation to this Relation . b About the Meridian hours of the Sun when the day was declining , he said he saw with his own eyes the Trophy of the Cross in the † heavens , placed over the Sun , made up of Light , and an Inscription annexed to it containing these words , BY THIS CONQUER . And , that at the sight thereof , an amazement seized both him , and all his Military Forces , which followed him as he was making a Journey some whither , and were spectatours of the Miracle . CHAP. XXIX . That God's Christ appeared to him in his sleep , and ordered him to make use of a Standard made in the form of a Cross , in his Wars . MOreover , he began to doubt with himself , as he said , what the meaning of this Apparition should be . But whilst he was revolving it in his mind , and very intent in his thoughts upon it , on a sudden night came on . At which time [ as he said , ] the Christ of God appeared to him when asleep , with that sign which had been shown him in the Heavens ; and ordered him to get a Standard made in imitation of that he had seen in the heaven , which he should use as a salutary defence in his Engagements with his Enemies . CHAP. XXX . The making of that Standard framed in the fashion of a Cross. AS soon as it was day he arose , and declared the whole secret to his friends . Then he called together the Workers in Gold and pretious Stones , in the midst of whom he himself sate , and by discourse gave them a description of that * Standard , and ordered them to express its likeness in Gold and pretious Stones . Which [ Standard ] we our selves also a hapned sometime to have a sight of . CHAP. XXXI . A description of the Standard made in fushion of a Cross , which the Romans do now term The Labarum . IT was made in this form . A very long Spear overlaid with Gold , a had a piece like a Sail-yard laid overthwart it , framed in fashion of a Cross. Above , on the very top of the Spear , was sixt a Crown , made up of pretious Stones and Gold. In this Crown was the Symboll of the Salutary Appellation , to wit , two Letters representing the name of Christ , [ which they ] denoted by the first Characters , the letter Rho being cut thorow in its middle part . Which two letters the Emperour was wont to wear in his Helmet , though [ he embraced that usage ] in the times which succeeded these matters . Further , from the Cross-piece fixed athwart the Spear , was hung a kind of a * Flag , to wit , a purple cloth , covered with a variety of pretious Stones joyned one with another , which dazled mens eyes with the Rays of their Light ; and being b interwoven with much Gold , presented those that viewed it with an inexpressible kind of Beauty . This Flag , hung at the Cross-piece , c had a length exactly equall to its breadth . But , the upright Staff of the Spear , d from its Lowest part was extended to a very great length , and in its upper part , under the Trophy of the Cross , at the very top of the e Flag embroidered with a variety of colours , it bore a Golden Picture of the Pious Emperour , as far as his breast , and [ a representation ] likewise of his children . This salutary Standard the Emperour always made use of as a defence against the opposed Forces of all Enemies whatever ; and he gave order , that other Standards made like to this , should be carried at the head of all his Armies . CHAP. XXXII . That Constantine becoming a Catechumen , read the Sacred Scriptures . BUt these things [ were done ] a little afterwards . But being then amazed at that wonderfull Vision , after he had taken a resolution of worshipping a no other God but him whom he had seen , he sent for b those persons that were skilled in the Mysteries of His Doctrine ; and enquired of them what that God was , and * what the Vision of that Sign meant . They affirmed that he was God , the only begotten Son of the one and only God : but that that sign which had been shown him , was the Symboll of immortality , and the Trophy of that Victory , which he , when heretofore conversant on the earth , had obtained over death . They likewise taught him the causes of his Advent , and expounded to him the accurate account of his c Incarnation . He gave them attention , being desirous of information in those matters . But he was taken up with an admiration of that appearance of God which had been exhibited to his sight . And when he had compared that Celestial Vision with the interpretation given of it by the discourses of the Bishops , he was strengthened in mind ; and became fully perswaded , that the knowledge of these matters was delivered to him by the ministration of God himself . From thence forward he resolved to apply himself to the reading of the Divine Books ; and having made those Prelates of God his Assessours , was of opinion , that that God whom he had seen , was to be worshipped with all imaginable observancy . After this , being fortified with good hopes placed in Him , he undertook to extinguish * the fire of Tyrannick fury . CHAP. XXXIII . Concerning the adulteries committed by Maxentius at Rome . FOr he who by Tyranny had possest himself of the Imperial City , was arrived at that height of impiety and wickedness , that no audacious fact , no filthy and impure practises were omitted by him . a For he parted the Wives , from their Husbands , to whom they had been legally married ; and having debauch't them , in a most dishonourable manner sent them back to their Husbands . Nor did he in this wise insult over and abuse obscure persons , and those of mean quality , but even such as filled the eminentest places in the Roman Senate . But although he vitiated almost infinite numbers of free women in a most shamefull manner , yet could he in no wise satiate the immoderate and intemperate [ Lust of ] his own mind . But , after he began [ to sollicite ] Christian women , b He could by no arts of his own bring it about , [ that he might enjoy their Embraces . ] For they chose sooner to expose their lives c to death , than suffer their Bodies to be vitiated by him . CHAP. XXXIV . How the Praefect's Wife , that she might preserve her chastity , laid violent hands on her selfe . ONe of these women , wise to a personage of the Senatorian Order in that City , who bore the Praefecture , when she understood that those [ Guards , ] which the Tyrant made use of as his Ministers in such wickednesses , were standing before her house , ( this woman was a Christian ; ) and knew , that her Husband , out of fear , had given them order to take her , and carry her away [ to the Tyrant ; ] having requested that a short space of time might be allowed her , wherein she might adorn her body in her usuall dress , she went in to her Chamber . And being left alone , she sheathed a Sword in her own Breast . And expiring immediately hereupon , she left her dead Body indeed to those that came to conduct her [ to the Tyrant . ] But , by this act of her's , which resounds far more than any voice , she has manifested to all men that now are and shall be in future Ages , that Chastity [ a Virtue ] so famous amongst Christians , is the only thing that is invincible , and which cannot be destroyed . Thus this woman behaved her self . CHAP. XXXV . The Slaughter of the People of Rome by Maxentius . ALL persons therefore , both the Commonalty and the Magistracy , as well the Honourable as the Obscure , stood in great fear of him , [ when they beheld ] him audaciously perpetrating such impieties as these ; and were sorely afflicted with his intollerable Tyranny . And although they were quiet , and patiently bore the austere servitude [ they were opprest with ; ] yet none could so avoid the Bloudy Cruelty of the Tyrant . For , one time , upon a very trivial pretence , he exposed the people of Rome to the slaughter of his own Guards . And so , innumerable multitudes of the Roman people ( not Scythians , nor Barbarians , but his own Citizens , ) were killed with Spears and all manner of Weapons , in the midst of the City . Moreover , 't is impossible to enumerate how many slaughters were committed of those that were Senatours , to the end a seizure might be made of each persons Estate ; infinite numbers of them being put to death at severall times , for various Crimes framed [ against them . ] CHAP. XXXVI . Maxentius's Magick Arts against Constantine ; and the scarcity of Provisions at Rome . AT length , as the Complement of his impieties , the Tyrant proceeded to [ exercise ] the delusions of Magick Art : sometimes ripping up women great with child ; otherwhiles searching into the Bowells of new-born infants : He also † killed Lyons , and performed some other Horrid Rites , to call forth the Daemons , and repell the approaching War. For he hoped , that by these performances he should obtain Victory . Whilst he Tyrannized therefore in this manner at Rome , 't is impossible to relate what mischievous facts he perpetrated , and [ how miserably ] he enslaved his Subjects : in so much that , they were reduced to such extream penury and want of necessary sustenance , * as ( 't is recorded by those of our times , ) never hapned at Rome , nor any where else . CHAP. XXXVII . The overthrow of Maxentius's Armies in Italy . BUt Constantine , moved with compassion at all these [ calamities of the Romans , ] furnished himself with all manner of military provisions against the Tyranny . And when he had procured the supream God to be his Patron , and invoaked His [ Son ] Christ to be his Saviour and Assistant ; and had set up the Victorious Trophy , to wit , the salutary Standard , before his Souldiers and Guards , he began his march with his whole Army , that by his intervention he might restore to the Romans the Liberties they had received from their Ancestours . Now Maxentius , confiding more in his Magick * Impostures , than in the Love and Affection of his Subjects , durst not so much as stir out of the City Gates ; but with a multitude of Souldiers , and with innumerable Bodies of men laid in Ambushes , had fortified every place , Region , and City , which were under the pressures of his Tyranny . But the Emperour [ Constantine ] depended upon Divine assistance , and having attacked the Tyrant's first , second , and third Body , and with ease routed them all at the very first charge , he opened himself a passage into the greatest part of the Country of Italy . CHAP. XXXVIII . Maxentius's Death on the Bridge of the River Tiber. ANd he had now made his approaches very near to Rome it self . But least he should be constrained to assault all the Romans for the Tyrant's sake only , God himself drew the Tyrant ( as it were with Cords ) a great way out of the Gates : and effectually confirmed the truth of those Miracles ( a Recorded in the everlasting Monuments of the Sacred Scriptures , which though they are accounted fabulous by many persons , and are not credited , are nevertheless believed by the Faithfull ; ) he had wrought in times past against the wicked , to all in generall , Believers as well as Infidells , who with their own eyes saw this Miracle we are about to relate . For , as heretofore in the days of Moses and the old religious Nation of the Jews , God cast the Chariots of Pharaoh and his Army into the Sea , and drowned his Chosen Captaines in the Red-Sea : after the same manner Maxentius with the Souldiers and Guards that were about him , were cast into the deep like a stone ; at such time as , having been put to flight by that Divine power which gave assistance to Constantine's Arms , he would have past the River that was in the way before him . Over which he having laid a Bridge of boats well fastned together , had thereby framed an Engin of destruction against himself , being in hopes that the [ Emperour ] beloved by God might have been caught in this snare : but the God whom he worshipped was present with , and gave him his assistance . But the wretched Maxentius , b deprived of his aid , framed these secret machines against himself . On which account these words may be pertinently spoken of him ; wherefore , * He he hath graven and digged up a pit , and is fallen himself into the destruction that he hath made . His travell shall come upon his own head , and his wickedness shall fall on his own pate . Thus therefore , by God's assent , the Machines framed upon the Bridge of Boats , and the Ambuscade placed in them [ being disjoyned ] at a time in no wise expected , the passage began to sink , and the Boats together with the men in them descended on a sudden to the bottom [ of the River . ] And in the first place the Wretch Himself , then the Protectors and Guards that were about him , as the Divine Oracles have predicted , sank down like Lead into the deep waters . So that [ Constantine's Souldiers ] who by Divine assistance then obtained the Victory , in such sort as the Israelites heretofore did who were lead by that eminent servant of the Lord Moses , might deservedly have sung and repeated ( though not in words exactly the same , yet in reality ) [ some of ] those expressions which they heretofore did against that impious Tyrant [ Pharaoh , ] in this manner : * We will sing unto the Lord , for he hath been magnificently glorified . The Horse and his Rider hath he thrown into the Sea. [ My ] helper and defender is become my salvation . And again , who is like unto thee , O Lord , amongst the Gods ? Thou hast been glorified in the Saints , admirable in glories , doing wonders . CHAP. XXXIX . Constantine's Entry into Rome . AFter Constantine , who at that time imitated that Great servant of God Moses , had in reality sung these and other such like Hymns as these , in praise of God the Governour of all things , and the Authour of Victory ; he made his entry into the Imperial City in Triumph . And immediately all persons , as well those of the Senatorian as them of the Equestrian Order in that City , being freed from the confinement of a Prison as 't were , together with the whole Roman Populace , received him with a joy in their * Countenances that proceeded from their very Souls , with acclamations and a gladness insatiable . And the men , together with the women , children , and infinite numbers of servants , stiled him a Redeemer , a Saviour , and a Benefactour , with Voices that could not be silenced . But he , possest of a piety towards God naturally implanted in him , was neither swelled with pride at these Shouts , nor elevated at these commendations . But being sensible of that assistance which God had given him , he forthwith rendred a Thanksgiving to the Authour of his Victory . CHAP. XL. Concerning the Statue of Constantine which held a Cross ; and concerning its Inscription . a ANd with a Loud Voice and by Inscriptions He made known to all men the Salutary Standard ; by erecting this Great Trophy against his Enemies in the midst of the Imperial City , b and by plainly Engraving this Salutary Standard , which is the preservative of the Roman Government and of the Empire of the whole world , with indelible Characters . He issued out therefore an immediate order , that an high Spear made in the form of a Cross , should be placed under the hand of his own likeness exprest in a Statue set up in the most publick and frequented place of the City Rome , and that this very inscription in the Latine Tongue should be cut upon it : [ thus Englished ; ] BY THIS SALUTARY SIGN WHICH IS THE ‖ COGNIZANCE OF TRUE VALOUR , I HAVE DELIVERED AND FREED YOUR CITY FROM THE SLAVISH YOAK OF THE TYRANT . AND HAVE SET AT LIBERTY THE SENATE AND PEOPLE OF ROME AND RESTORED THEM TO THEIR ANCIENT SPLENDOUR AND DIGNITY . CHAP. XLI . The rejoycings over the Provinces , and Constantine's Acts of Grace . THe Pious Emperour having in this manner adorned himself with the Confession of the Victorious Cross , with all imaginable freedom of Speech made known the Son of God to the Romans . And all persons inhabiting the City , as well the Senate as the people , in regard they had been eased of a bitter and Tyrannick Government , seemed in their own judgments to enjoy purer Rays of light , and to * enter upon a certain new life as ' t were . All those nations also which are bounded with the Western Ocean , freed from those mischiefs wherewith they had been before oppressed , celebrated Festivalls with the greatest cheerfullness , and continued to applaud [ Constantine , and give him the Titles of ] Victour , Pious , and The Common Benefactour . And with one voice and one mouth , all persons acknowledged he was a Common Good * bestowed on men by God's favour and benignity . Moreover , the Emperour's ‖ Letters were fixt up in all places , which allowed an enjoyment of their own Estates to those who had had their Goods taken from them , and recalled to their own Houses such as had undergone an unjust Exile . And those persons were freed from Bonds , all manner of danger , and fear ; who by a Tyrannick Cruelty had layn under these sufferings . CHAP. XLII . The Honours conferred on the Bishops , and the Building of the Churches . MOreover , the Emperour personally invited God's Ministers to himself , and vouchsafed them the highest a Veneration and Honour ; to whom he gave a kind and courteous Reception , as well by deeds as words , in regard they were persons consecrated to his God. There were admitted therefore to his own Table , men who as to their outward b Garb indeed and Dress seemed despicable , but they were not accounted such by him : For he was not for viewing the outside of a man , which is visible to the eyes , c but was pleased to look upon God himself . And these persons he carried a long with him , which way so ever he made a journey ; being fully perswaded , that that God whom they worshipped , would d for this very reason be propitious to him . Moreover , he gave very * large and plentifull † Benefactions to the Churches of God out of his own Treasury ; partly enlarging the Oratories , and raising them to an height ; and partly adorning the august ‖ Sacraria of the Churches with many consecrated Gifts . CHAP. XLIII . Concerning Constantine's Beneficence towards the Poor . a HE likewise made various distributions of money to the indigent . Besides , he shewed himself humane and beneficent even to b Extraneous persons who made their addresses to him . And to those Wretches and Abjects , who beg'd in the Forum , he [ gave ] not only money , and necessary food ; but ▪ provided them decent garments also to cover their Bodies . But , on those , who had heretofore lived well , and by a change of * Fortune had afterwards faln into great Calamities , he bestowed larger and more plentifull allowances . And with a mind truly Royall , conferred on such persons as these , magnificent Benefactions ; to some of whom he gave possessions of Lands ; and honoured others of them with various dignities . He took a care , nothing inferiour to that of a Father , of those fal'n into the calamities of † Orphancy : and relieved the destitute and forlorn condition of widdows , by cherishing them with his own patronage and protection . Moreover , he match't young Virgins made Orphans by the loss of their Parents , to rich men and such as were known to himself . And this he did , when he had before hand bestowed on the Virgins c marrying , whatever it was fitting they should bring to such persons as took them to wife . [ In fine , ] d as the Sun , when it rises upon the earth , does liberally impart the Rayes of its Light to all men : in the very same manner Constantine , going out of his Imperial Pallace early in the morning , ‖ and rising as 't were together with that celestiall Luminary , imparted the Rayes of Light of his own e Beneficence to all those who approacht his presence . Nor did ever any pebrson come near to him , who gained not something of good : neither were they ever frustrated of their good hope , who had expected to receive assistance from him . CHAP. XLIV . How he was present at the Synods of Bishops . SUch was his behaviour towards all persons in generall . But his care of the Church of God was signal and eminent : [ For ] when some persons in several Provinces differed one with another ; like some Common Bishop constituted by God ▪ he convened Synods of God's Ministers : Nor disdained he to be present and sit with them in the midst of their Congress ; but made himself an Associate in reference to the matters inquired into , and ministred to all persons those things which have relation to the peace of God. Further ▪ he sate in the midst of them , as one amongst many ; and would send off his Protectours , his Armed men , and all the Guards of his Body ; but he was covered with the fear of God , and surrounded with the dearest affection of his a Faithfull friends . And when he perceived any persons inclinable to acquiesce in an opinion that was sounder and better , and disposed to a quiet and agreeing temper of mind ; he approved highly of such men , and shewed himself extraordinarily pleased at the unanimous consent of all . But he had an aversion for those that were opinionative and not to be perswaded . CHAP. XLV . In what manner he bore with the * Madmen . MOreover , he patiently bore with some persons who were exasperated a against him ; commanding such men in expressions that were sedate and mild , to behave themselves with prudence and modesty , and not to raise Seditions . Some of these people , revering his admonitions , desisted [ from being obstinate and perverse . ] But he let alone others of them , who were incurable in reference to their being brought to a soundness of mind , and committed them to God ; having at no time designed any thing of severity against any one of them . Hence it hapned , ( as 't is probable , ) that b those who had raised a Sedition in the Region of the Africans , proceeded to such an height of wickedness , that they attempted some audacious facts ; c the Devill ( as 't is likely , ) envying that plenty of the present blessings , and inciting those men to absurd practises , that he might incense the mind of the Emperour against them . But he reapt no advantage by his envy ; in regard the Emperour accounted what was done to be d ridiculous , and affirmed tha he acknowledged it the incitation of the Devil . For [ he said ] that those were not the actions of sober persons , but of such as were either altogether mad men , or stimulated by the wickedest of Devils : which sort of people ought to be pitied , rather than punish't . [ For it would not be such an height of justice to be incited ] e against the fury of mad men , as 't is a transcendency of Humanity to compassionate their condition . CHAP. XLVI . His Victories over the Barbarians . THus the Emperour in all his Actions worshipped God the Inspectour of all things , and a with an indefatigable sollicitude made provision for his Churches . But God rewarded him , and subdued almost all Barbarous Nations under his feet ; in so much that he erected Trophies in all places against his Enemies . He proclaimed him Conquerour amongst all men ; and rendred him formidable to his Enemies and adversaries ; although naturally he was no such man ; b but rather the mildest , meekest , and most compassionate personage of all Mortalls what ever . CHAP. XLVII . The Death of Maximin and others , whose Plots Constantine discovered , God making them known to him . IN the interim that he was doing these things , the a second of those two persons who had resigned the Empire , framed a design to cut off Constantine ; and being discovered , ended his life by a most ignominious death . And b this was the first person , whose Pictures , Statues , and what ever other Monuments are usually erected in honour of the Emperours , were defaced and thrown down in all parts of the world , in regard he was an impious and wicked wretch . After this man , other persons also related to him , who were contriving secret Plots [ against Constantine , ] were detected ; God himself in a most miraculous manner being the discoverer of all their designs to his servant , by Visions . For he frequently vouchsafed him his own presence , the Divine Likeness appearing to him in a most wonderfull manner , and suggesting to him all manner of foreknowledge in relation to future affairs . Indeed , the Miracles [ shown him ] by divine Grace , are inexpressible ; nor is it possible for a Narrative to comprehend , what great blessings God himself vouchsafed to afford his Servant . With which he was surrounded , and spent the residue of his life in Repose and Safety ; highly pleased at the benevolence and good affection of his Subjects ; rejoycing because he saw all those under his Government leading peaceable and chearfull lives ; but above all , extraordinarily delighted with the splendour and flourishing condition of God's Churches . CHAP. XLVIII . The Celebration of Constantine's Decennalia . WHilst he was in this condition , the Tenth year of his Empire was compleated . On which account he celebrated publick and solemn Festivalls , and put up Thanksgivings , like some pure sacrifices without fire and smoak , to God the supream King. With which [ Holy Exercises ] he was highly delighted ; but [ he was not so well pleased ] with the account brought him by those Messengers , from whom he received advice , concerning the Ruine of the Provinces in the East . CHAP. XLIX . In what manner Licinius afflicted the East . FOr , a a certain Savage Beast , he was told , had beset both the Church of God there , and the rest of the Provincialls also ; the most impure Devil , enraged with emulation as 't were , striving to do the quite contrary to those things performed by the pious Emperour . In so much that , the Roman Empire , divided into two parts , seemed to all men to be like the night and the day . For , a darkness involved the Inhabitants of the East : but a most bright day enlightned those who dwelt in the * Western parts . Whose enjoyment of those innumerable Blessings procured them by God , was an intollerable spectacle to the Envy of the Devil that hater of good : nor did the Tyrant , who oppressed the other part of the world , think that fit to be born with . Who seeing the affairs of his Empire succeeding prosperously , and being vouchsafed an affinity by marriage to so great an Emperour as Constantine was , relinquished the imitation of that pious Prince , and strove to embrace the instructions and wicked Moralls of the Impious . And he made it his business , rather to follow their advices , whose calamitous end he had been an eye-witness of , than b to continue in a friendship and amity with him that was his Better . CHAP. L. In what manner Licinius attempted to frame Treacheries against Constantine . HE raises therefore an * irreconcileable War against his Benefactour ; without calling to mind the Laws of friendship ; not considering his Oaths , his affinity , or the Leagues [ that were between them . ] For , the most Benigne [ Constantine , ] that he might give him the surest evidence of his sincere Benevolence and affection , made him partaker of his own paternall Lineage , and of that Imperiall bloud he drew from his Ancestours , by matching his Sister to him ; and permitted him to enjoy the Colleague-ship of the whole Roman Empire . But Licinius's thoughts were contrary hereto , being taken up in contriving Machinations and ill-designes against his Better ; inventing various sorts of * Treacheries successively , that with mischiefs he might reward his Benefactour . And at the beginning he pretended friendship , and performed all things with deceit and fraud ; hoping that his audacious designs might be kept concealed . But God discovered those Treacheries of his , hatch't in darkness , to his Servant [ Constantine . ] Whereupon Licinius , because detected in his first attempts , betook himself to second frauds ; sometimes pretending friendship ; at others , procuring himself belief [ by the Religion ] of Oathes and Leagues : then on a sudden he would violate what he had agreed to ; and again , would crave pardon by an Embassie ; after which he would render himself infamous by Lyes . But at length he proclaimed open War ; and , instigated by a desperate madness of mind , took a resolution in future to bear Arms against God himself , of whom he well knew the Emperour [ Constantine ] was a Worshipper . CHAP. LI. Licinius's Treacheries against the Bishops , and his prohibitions of Synods . ANd in the first place , with great closeness and subtlety he made a strict inquiry into those Ministers of God that lived under his Dominions , who had never committed any Crime against his Government ; by hunting out Various Calumnies against them . And when he could not furnish himself with any the least offence of theirs , nor had [ any pretext ] wherewith he might blame these men ; he issued forth a Law , whereby he commanded , that the Bishops should in no wise * confer one with another in any place what ever , nor should it be Lawfull for any one of them to go into the Church of his neighbour ; nor to convene Synods , nor Councills ; or to consult about matters that were usefull and advantagious . Now , this gave him an occasion of vexing and disquieting us . For , if those of our Religion transgrest that Law of his , they were oblieged to undergo punishment ; but , if they paid an obedience to this his Order , of necessity they must enervate the Laws of the Church . For , 't is impossible that the more momentous † Controversies should by any other means be composed and rectified , than by Synods . And thus this [ Tyrant ] highly odious to God , because he studied in all things to contradict the pious Emperour , issued out such Orders as these [ in reference to us Christians . ] For Constantine called together God's Priests , in a honour to those consecrated persons , and for the promoting of mutuall Peace and Concord . But Licinius , attempting to abrogate whatever was well constituted , endeavoured to ‖ disturb the harmonious agreement [ of the Churches . ] CHAP. LII . The Banishments and Proscriptions of the Christians . ANd because Constantine , who was God's friend , vouchsafed the servants of God admission into his Imperial Pallaces ; the Enemy of God Licinius , whose Sentiments were quite contrary hereto , a drove all God's Worshippers , who lived under his Dominions , from his Imperial Pallaces ; and sent into Banishment those persons in his Court that were faithfullest and best-affected to him . And such persons as for their former brave actions had received from him honour and dignities , them he ordered to serve others , and to perform servile Offices . And when he had seized upon the Goods of every one of them , as if they had been some unhop't-for Gain ; at last he threatned [ to punish ] those with death , who assumed to themselves the salutary name [ of Christians . ] b Further , whereas he himself possest a mind that was incontinent and lustfull , and committed infinite Adulteries , and the most infamous Acts of obscenity ; c it was his Sentiment that no man could be chast and continent ; * and thus , from his own distemper he past an ill judgement upon the Nature of mankind in generall . CHAP. LIII . [ Licinius's ] Edict , that Women should not meet in the Churches together with the Men. VVHerefore , he made a second Law , wherein he gave Command , that the men should not be present at prayers [ in the Church ] of God together with the women : nor should womenkind frequent the Venerable Schools of Virtue : Lastly , that the Bishops should not deliver the Divine Precepts of Religion to women ; but , that women should be made choice of , to be the Teachers of women . But whereas these things seemed Ridiculous to all persons , he invented another device for the subversion of the Churches . For , he ordered , that the solemn Assemblies of the people should be held without the Gates , in the open fields ; affirming , that the fresh air without the Gates was far more commodious for crouds , than the Oratories situate within the City . CHAP. LIV. That he Cashiered from the Militia those who refused to Sacrifice ; and forbad , that such as were shut up in Prisons should have any nourishment given them . BUt when he perceived they would not obey him even in this ; in future [ he went to work ] bare-fac't [ as we say , ] and gave order , that the a Civill Milice should be removed from their attendance upon the * Praesidial Office , unless they were willing to sacrifice to Daemons . b The Offices therefore of Magistrates throughout every Province , were emptied of pious and religious persons . And he himself , who made this Law , was deprived of the prayers of holy men , which he had bereaved himself of . What need we , c besides these things , make mention , in what manner he gave order , that no person should shew compassion to those afflicted in Prisons , by ministring food to them ; nor , that any one should take commiseration of such as perished with Famine in their Bonds : ( that is , that not so much as one good man should exist : ) nor , that those who by nature it self are drawn to a compassion of their neighbours , should do any thing of good ? Indeed , this was clearly the most impudent and unjustest of Laws , and far out-did the utmost ferity of Nature . To which Law there was a penalty also annext , that they who shewed compassion , should suffer the same Inflictions with those to whom they shewed it ; and that such as performed Offices of Humanity , should be lyable to punishment . CHAP. LV. Concerning Licinius's Improbity and Avarice . SUch were Licinius's Constitutions . But , what need we reckon up his Innovations concerning Marriages ? Or his new Laws in relation to such as are ending their lives ? Whereby he presumptuously abrogated the ancient , good ; and wisely established Roman Laws , and instead of them introduced certain barbarous and inhumane [ Ordinances . ] Besides , he found out a thousand sorts of Exactions towards his Subjects . On which account , he invented * New Surveys of Lands , that he might compute a small field to be greater in measure , because of his insatiable desire after unequall Exactions . For this reason , he enrolled in his Censuall Tables the names of countrymen who were not alive , but had been dead long before ; procuring to himself from hence a filthy and ignominious gain . For his sordidness had no measure ; nor was his unsatiableness to be circumscribed by any Limit . Wherefore , when he had filled all his Treasuries with Gold , Silver , and immense quantities of Riches , he sighed and lamented his Poverty ; his mind being disquieted with the disease of † Tantalus . [ Why should I mention ] what punishments of Exile he inflicted on Innocent persons ? What proscriptions of Goods ? What Imprisonments of men well-descended and of eminent quality ; whose young wives he delivered to some impure slaves , that they might be most injuriously vitiated ? How many married women , virgins , and young maids he himself attempted to force , though his Body was now rendred decrepit by age ? 'T is needless to enlarge upon these things , in regard the exorbitancy of his last Actions hath evinced his former to be triviall and in a manner nothing . CHAP. LVI . That at length he undertook the raising a Persecution [ against the Christians . ] IN fine , he proceeded to that height of madness , that he armed himself against the Churches ; and sets upon the Bishops , whom he accounted to be his chiefest Adversaries ; and look't upon them as Enemies , who were friends to the Pious and Great Emperour . On which account he sharpned his fury most especially against them , having forsaken a the way of sober and right reason . Nor did he take into consideration the memory of them , who had Persecuted the Christians before him , nor of those , whose Destroyer and Punisher he himself had been appointed , because of the height of those impieties at which they had arrived . Neither [ did he reflect upon ] what he had been an eye-witness of ; then , when with his own eyes he beheld the b chief Authour of [ our ] mischiefs , whosoever he was , smitten with a scourge sent from Heaven . CHAP. LVII . That Maximianus having been afflicted with a Fistulous Ulcer that bred worms , wrote [ a Law ] in favour of the Christians . FOr , whereas he had begun a Siege of the Churches , and was the first that had defiled his own soul with the bloud of just and religious persons ; a punishment sent from God seized him : which , having made its beginning in his very flesh , proceeded even to his soul. For on a sudden an Impostume arose upon him about the midst of the privy parts of his Body ; after that a Fistula in ano : and both these diseases spread incurably , and did eat into his inmost bowells . From them bred an unspeakable multitude of worms , and a most * noysom stench proceeded therefrom . For , the whole mass of flesh upon his body , by reason of that abundance of food he devoured , was grown to an immense fatness : which being then putrified , became ( 't is said ) an intollerable and most horrid spectacle to those that approach't him . Whilst therefore he was strugling under these many and great afflictions , at length , though late , he began to be sensible of the Villanies he had audaciously committed against the Church . After which , having made his confession to God , he stops the Persecution against the Christians ; and by Laws and Imperial Edicts orders that their Churches should with all expedition be built : and commanded that the Christians themselves should perform their usuall Solemnities , and make Supplications [ to God ] for him . CHAP. LVIII . That Maximinus being a Persecutor of the Christians , fled away in a servile habit and hid himself . SUch was the punishment , which the Beginner of the Persecution underwent . But this [ Licinius , ] concerning whom we now speak , who had been an eye-witness of these things , and by experience had had an accurate knowledge thereof ; nevertheless , on a sudden forgat all ; neither did he call to mind the punishment inflicted on the Former , a nor the revenging judgment [ divine justice executed ] on the Latter . Who , because he strove with the greatest earnestness imaginable , to out-do the Former in a Combat of mischiefs as 't were , gloried in his invention of new punishments against us . For he was not satisfied with Fire , Sword , and the * Fastnings with Nails ; nor with the wild-beasts and depths of the Sea. But besides all these , he himself contrived a certain new sort of punishment , and by a Law gave order , that those members whereby we perceive the light , should be destroyed . Immediately therefore , vast numbers , not only of men , but of children and women also , having had the Sights of their right eyes , and the Junctures of their feet rendred useless , partly by Iron , and partly by † Cauteries , were thrust into the Mines , there to be afflict'd with daily Labour . On which account , the just judgment of God not long after seized this person also ; at such time as , putting his trust in Daemons , whom he thought to be Gods , and confiding in innumerable Myriads of Armed men , he began an Engagement . For , being at that time deprived of the divine † assistance , he devested himself of the Imperial Habit , which in no wise became him ; and having in a cowardly and most unmanly manner shrowded himself in the common crowd , * purchased his own safety by flight : after this , he absconded in the Fields and Country Villages [ clothed ] in a servile habit , and supposed he might have kept himself concealed . But he could not thus avoid the great Eye † of Providence which inspects all things . For when he hoped his life was now in safety , being struck with God's fiery dart , he fell prostrate on the ground ; and his whole body was in such a manner consumed by a blow given him from Heaven , that the entire * shew of its Pristine beauty vanished ; and only his parch't bones , turned into a perfect Skeleton , like some Ghost , were left remaining to him . CHAP. LIX . That Maximine , blinded by [ the acuteness of ] his Disease , * issued out a Law in favour of the Christians . FUrther , when this Disease , wherewith God had afflicted him , was arrived at a greater degree of acuteness and vehemency , * his eyes leap't out ; and falling from their proper place , left him blind : thus , by a most just sentence he underwent the same punishments , which he had been the first Inventer of against God's Martyrs . Breathing nevertheless still after these so calamitous miseries , at length , though late , he also made an open confession to the God of the Christians , and declared his own oppositions of the Deity . He likewise composed a Retractation , in such manner as the former person had done , and by Laws and Edicts in writing confest his own errour in reference to those whom he thought to be Gods ; attesting , that by experience it self he had found , the Christians God to be the only true God. Notwithstanding Licinius knew all this , not by the information he received from others , but from the very facts themselves ; yet wrapping up his mind within some thick darkness as 't were , he † resolved upon a performance of the very same things they had done . THE SECOND BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE . CHAP. I. Licinius's Clandestine Persecution , and his Murder of the Bishops at Amasia [ a City ] of Pontus . IN this manner the forementioned [ Licinius ] plunged himself into the pit of the * impious . And , imitating their example to his own destruction , whose ruines by reason of their Impiety he had beheld with his own eyes , he re-kindled the Persecution against the Christians , like some raging fire long since extinguished ; and blew up the flame of impiety to a greater fierceness than his predecessours had done . Moreover , ( like some outragious wild-beast , or crooked Serpent rolled together about himself , ) breathing forth Rage and Hostile Menaces against God , he durst not as yet commencè an open War against the Churches of God within his own Dominions , because of his fear of Constantine : but concealing the venome of his malice , he contrived secret Plots , and those in some particular places only , against the Bishops ; and † by calumnies framed by his Governours of Provinces , destroyed the eminentest and most approved amongst them . And the manner of murdering them was new , such as never was known before . a Indeed , the Facts perpetrated at Amasia [ a City ] of Pontus , far exceeded the most superlative Cruelty . CHAP. II. The demolishments of the Churches , and Butcheries of the Bishops . WHere some of the Churches , after that former * demolishment of them , were thrown down to the ground from their vast height ; others were shut up by the Governours in their severall districts , least any one of those persons who usually frequented them , should meet there , or least they a might render a due worship to God. For that person who issued out these orders , was of opinion , that prayers were not made there for him , being induced to entertain such thoughts as these from a consciousness of his own impieties . But he had perswaded himself , that all we did was in behalf of Constantine , and to render God propitious [ to him . ] Now , those [ Presidents ] who were his flatterers and soothed him up , being fully perswaded they should do what would be gratefull to the impious [ Tyrant ; ] subjected the eminentest Prelates of the Churches to capitall punishments . Therefore , harmless and innocent persons were haled away , and without any the least cause punished as if they had been Murderers . But some of them underwent a new sort of death , having their bodies cut with a sword ( as Butchers do meat ) into a great many pieces : and after this barbarous spectacle far more horrid than any Tragicall representation , they were thrown into the depths of the Sea to be made food for Fishes . After this therefore , persons that were worshippers of God began to flye again , in such manner as they had done a little before . And the Fields and Solitudes were again become the Receptacles of Gods servants . When the Tyrant had succeeded thus prosperously in these his attempts , he afterwards entertained thoughts of raising a generall Persecution against the Christians . And he had undoubtedly been master of his desire , nor could there have been any obstacle which might in future have hindred him from effecting it , had not [ God ] the defender of his own [ servants , ] ( that he might prevent what would have ensued , ) caused his servant Constantine to appear like some great Light in darkness and in a most obscure night , and led him by the hand as 't were into these parts . CHAP. III. In what manner Constantine was moved in behalf of the Christians , when [ Licinius ] made preparations to Persecute them . * WHo perceiving , that the † complaint he had received of the foresaid proceedings was not any longer to be endured , musters up a soberness and prudence of mind ; and having mixt an austerity of disposition with his own innate clemency , hastned to the ‖ assistance of the oppressed ; judging , that that ought to be accounted a pious and holy Action , when by the taking off of one person , the greatest part of mankind is preserved . For [ thus he thought with himself , ] if he should make use of a much clemency , and should shew compassion to him who deserved no pity , it would not advantage him in the least , for he would in no wise desist from his practise of mischiefs , but would rather increase his Rage and Fury against his Subjects : nor could there be any hopes of safety in future remaining to those persons who had been afflicted by him . The Emperour having considered these things with himself , without any dilatoriness resolved to stretch forth a salutary right hand to those who had faln into the bitterest of calamities . He made therefore a * vast provision of Military Forces ; and his whole Army , as well Troops of Horse as Companies of ●●ot , were drawn together . But before them all were carried † the Insignia of his confidence in God , to wit , the forementioned Standard . CHAP. IV. That Constantine made provision for the War with Prayers ; but Licinius , with Divinations and Prophecics . ANd well knowing , that , if ever before , he now stood in need of prayers , he carried God's * Prelates along with him : it being his Sentiment , that these persons a like some good Guards of his Soul , ought to be always present and conversant with him . Whereupon , when he that Headed the Tyranny was informed , that Constantine obtained Victories over his Enemies by no other means than by God's assistance ; and , that the foresaid persons were alwaies present and conversant with him ; also , that the Symboll of the Salutary passion went before himself and his whole Army : he judged these things to be deservedly ridiculous ; and at the same time mock't Constantine , and reviled him with opprobrious expressions . b But he himself got the Diviners and Soothsayers of the Egyptians about him , the Sorcerers and Impostours , the Sacrificers and Prophets of such as he look't upon as Gods. And when he had with sacrifices appeased those c whom he thought to be Gods , he enquired of them , what manner of end he was like to have of the War. They made answer with one consent , that d without controversie he would be the Conquerour of his Enemies , e and should get the better in the War ; the Oracles every where promising him this in long and elegant Verses . Moreover , f the Interpreters of Dreams predicted , that success was portended to him by the flying of Birds ; and the † Aruspices affirmed the like was signified by the motion of Entrails . Elevated therefore by the fallacious promises of these persons , with great confidence he proceeded forth g to the Camp , and made preparations for an Engagement . CHAP. V. What Licinius spaek concerning Idolls and concerning Christ , whilst he was sacrificing in a Grove . BUt when he was just about beginning * a fight , he called together the choicest of his Protectors that were about Him , and those of his Friends for whom he had an higher value , into a certain place which by them was accounted sacred . It was a well-watered and shady Grove ; but in it were erected various Statues , carv'd out of Stone , of those whom he thought to be Gods. To whom after he had a lighted Tapers , and offered the usuall sacrifices ; 'T is reported , that he made this speech [ to those that stood by him . ] Friends and b Fellow Souldiers ! These , whom we Honour , whose Adoration hath been handed down to us from our Remotest Ancestours , are our Country Gods. But he who Leads the Army opposed against us , having violated the Usages and Institutions of his Fore-fathers , has made choice of their impious opinion who believe no God ; and hath erroneously embraced a certain strange God [ procured ] from I know not whence : And with his most filthy sign c disgraces his own Army . In whom having put his confidence , He comes forth and takes up Arms , not so much against us , as against those very Gods whom he hath abused . This present * day therefore will evidently shew , which of Us two have erred in Opinion : and will give a judgment concerning those Gods who are worshipped by us , and of them [ honoured ] by the other side . For , either it will declare us Conquerours , and so most justly demonstrate our Gods to be the Saviours and true Assistants . Or else , if this one God of Constantine's who comes from I know not whence , shall get the better of our Gods , which are many , and at d present do exeeed in number ; no body in future will be in doubt , which God he ought to worship ; but will betake himself to the more powerfull God , and attribute to him the Rewards of Victory . And , if this strange God , who is e now a Ridicule to us , shall appear to be the Victor , it will behoove us also to acknowledge and adore him , and to bid a long farewell to those , to whom we light Tapers in vain . But , if our Gods shall get the better , which no person can entertain a doubt of ; after the Victory obtained in this place , we will proceed to bring a War upon those impious contemners of the Gods. These are the words Licinius spake a little before the Engagement , to those persons who stood round him . Which very Speech of his was not long after imparted to f us who have been called to this History , by those who had been ear-witnesses of his very expressions . After therefore he had made this Speech , he commanded his Forces to begin the Fight . CHAP. VI. The Apparition seen in the Cities under Licinius's Government , of Constantine's Souldiers pursuing the Forces of Licinius . WHilst these things were doing , a most wonderfull Apparition ( 't is said ) was seen in the Cities subject to the Tyrant . For , they thought they saw various Companies of Constantine's Souldiers , passing at noon day thorow the Cities , as if they had obtained the Victory . And these things were seen , when in reality no Body appeared ; but the Divine and Superiour power , by that Vision shown to the eyes of men ; foreshewed that which was ready to happen . Further , after the Armies had made ready to engage , he that had broken the League of Friendship , began the Fight first . Then Constantine , having called upon God the supream Saviour , and given this Signall to the Army about him ; got the better in the a first Engagement . Not long after , he was superiour in a b second Fight , and obtained a far greater Victory ; in regard the Salutary Trophy was carried before his Army . CHAP. VII . That in the Battels , where-ever the Standard , made in the form of a Cross , was , there a Victory was obtained . INdeed , where-ever that [ Standard ] appeared , hapned a Rout of the Enemies , and a pursuit [ was made ] by those who had gotten the better . Which when the Emperour perceived , in what ever place he saw any party of his Army prest hard upon , thither he ordered the Salutary Trophy to be carried , as some most efficacious * Amulet to procure a Victory . After the doing whereof , a Victory followed immediately ; in regard Strength and Courage was by a divine act of providence infused into those who fought . CHAP. VIII . That fifty persons were made choice of , to carry the Cross. WHerefore , out of the Protectours that were about him , he made choice of such persons as excelled for strength of body , courage of mind , and exemplariness of piety ; on whom he imposed only this of duty , that they should take an assiduous care of this Standard . a These persons were in number no less then fifty : on whom nothing else was incumbent , but to surround , defend , and guard the Standard ; which each of them by turns carried on his shoulders . These things the Emperour himself related to us who compose this History , whilst he was in Peace and Repose , a long time after [ the Transaction ] of these affairs ; and to his Relation he added a matter highly worthy to be recorded . CHAP. IX . That one of the Cross-bearers who sled , was killed ; but he that by Faith stood his ground , was preserved . FOr he said , that a dismal noise and sudden disturbance having one time put the Army into a consternation during the very heat of an Engagement , he who bore the Standard on his shoulders , was in an agony by reason of his fear ; whereupon he delivered the Standard to another , to the end he might make his escape out of the fight . That other person had no sooner taken it , a but he who slipt away , being got without the protection of the Standard , was stuck into the belly by a Dart cast at him , and was deprived of his life . Thus this man underwent the punishment of his cowardise and infidelity , and lay dead upon the Spot . But the Salutary Trophy became the preservative of his Life who bore it . In so much that , though Darts were frequently cast at him who bore the Standard , yet he was preserved unhurt : but the Spear of the [ Salutary ] Trophy received the Darts . And this was a thing which far surpassed every miracle , [ to see ] in what manner the Enemies Darts fell upon the smallest circumference of the Spear , whereon they were fixt and stuck fast ; but the Standard-Bearer was preserved from death : yea , none of those employed in this Office did ever receive a wound . This is not our relation , but the Emperour 's own , who amongst other matters declared this also to us . Who , when by the power of God he had obtained the former Victories , afterwards marched forward , and moved his Army in a Military order . CHAP. X. Various Fights , and the Victories of Constantine . But the Van a of the adverse party , not able to † stand his first Attack , cast away their Arms with both their hands , and fell prostrate at the Emperour's feet . He * saved them all , being one that was highly pleased with the preservation of men . But others of them , who continued in Arms , prepared themselves for an Engagement . To whom when the Emperour had proposed overtures , and had b treated them with expressions of kindness and friendship ; perceiving they were not to be perswaded , he sent his Army against them . They turned their backs immediately , and betook themselves to flight . And some of them , taken in the pursuit , were slain by the Law of ‖ Arms : but others ran one against another , and so were cut off by their own swords . CHAP. XI . Licinius's Flight , and Inchantments . AFter this , when their Prince saw himself deprived of an assistance a from his servants , and that the vast numbers as well of Souldiers as Auxiliaries which he had gotten together , were vanished ; and was experimentally covinced that the hope he had placed in those whom he thought to be Gods , was vain ; he forthwith betook himself to a most inglorious flight . And in this manner he made his escape , and * secured himself from danger ; because the most pious Emperour ordered his own men not to make a close pursuit after him , to the end by flying he might obtain safety . For 't was his hope , that Licinius , made sensible of the unhappy posture of his own affairs , might at length desist from his mad boldness , and would change his opinion for thoughts that were sound and better . These were Constantine's thoughts , suggested to him from that transcendency of Humanity wherewith he was endowed ; and he took a resolution patiently to bear injuries , and to give Him pardon who deserved it not . But so far was Licinius from abstaining from his pristine improbity ; that he heap't mischiefs upon mischiefs , and attempted more nefarious and audacious Facts . Moreover , he betook himself again to the evill Arts and practises of Conjurers , and was more insolently emboldened . But , that saying might have † fitly been applied to him , which was spoken of that old Tyrant , to wit , God had hardned his heart . CHAP. XII . In what manner Constantine , praying in a Tabernacle , obtained the Victory . LIcinius having therefore involved himself in such [ impieties ] as these , was thrust headlong into the pit of destruction . But the Emperour , when he saw there was a necessity of a a second Battel , diligently † applyed himself to [ the worship of ] his Saviour . And pitch't a b Tabernacle of the Cross without [ his Camp , ] and at a good distance from it : where he ‖ lived chastly and purely , and poured forth his prayers to God ; agreeable to the practise of that old Prophet of God ; concerning whom the divine Oracles give this attestation , that * He pitch't the Tabernacle without the Camp. Some few persons , of whose Faith piety and c benevolence he had the most assured proofs , were continually present with him . And this he was always wont to do , as often as he was about to begin a flight . For he was slow , because he would be secure : and 't was his constant usage to act all things by the advice of God. Further , when with great earnestness he made Supplications to his God , he was always vouchsafed the Divine presence . After which , moved as 't were by a more Divine inspiration , he was wont to leap out of the Tabernacle , and would forthwith give order for the immediate march of his Army ▪ and that without delay , yea even in that very hour , they should draw their Swords . His men would fall on pell-mell , and cut down all before them without any distinction of age ; till such time as ( having gotten a Victory d within a very short space , ) they had erected Victorious Trophies against their Enemies . CHAP. XIII . His Humanity towards the Souldiers that were taken Prisoners . IN this manner was the Emperour long before wont , both to behave himself , and to order his Army , before they engaged in a Battel : for he always preferred God before his own Life ; and studied to perform all things by his advices ; and used all imaginable caution to prevent the slaughter of many men . On which account , he consulted the safety of the Enemies no less , than that of his own Souldiers . Wherefore , he admonished his own men , when they had been Victors in a Battel , to shew compassion to the vanquished : and , that being men themselves , they ought not to forget the same Nature which they were of . But if at any time he perceived , that the mindes of his Souldiers were greedy of slaughter , he repressed them by a Largess of Gold ; giving order , that whoever took one of the Enemy alive , * should have a certain weight of Gold bestowed on him . And this inticement for the preservation of mens lives , was found out by the Emperours prudence . Insomuch that , very many even of the Barbarians themselves were saved , the Emperour's Gold being the Ransome of their Lives . CHAP. XIV . Again concerning his Prayers in the Tabernacle . THese , and infinite other such like actions as these , the Emperour was wont at other times frequently to perform . But at that present , before he joyned Battel , he retired alone into the Tabernacle , where , as his usage was , he was earnest in prayers to God ; abstaining from all manner of divertisement , and delicious food ; and * macerating himself with fastings , and † bodily austerities . And in this manner he appeased God with Supplications and Prayers , that he might have him for his benign and propitious Assistant , and might perform those things which God had suggested to his mind . Moreover , ‖ his care in behalf of the Republick was watchfull and diligent ; and he poured forth prayers , not more for the safety of his own Forces , than for that of his Enemies . CHAP. XV. Licinius's * dissembled Friendship , and his Worship of Idolls . BUt because Licinius ( who had fled a little before , ) practised dissimulation , and entreated , that an amicable League might be again renewed ; [ the Emperour ] supposing a Peace would be of use [ to the Government , ] and advantagious to mankind in general , vouchsafed to grant him even this , upon certain a Terms and Conditions . Licinius speciously pretended a ready compliance with the Terms offered him , and with oaths confirmed his * adherence thereto . But he secretly got together another † Army of men , and resolved to renew the War , and begin a Fight . He also called in the Barbarians to be his Auxiliaries ; and went up and down in quest of other Gods , because he had been deceived by the former . He did not in the least remember , what he himself had said a little before , in his Speech concerning the Gods. Nor would he acknowledge that God who had been Constantine's Defender : but in a most Ridiculous manner began to enquire out for himself , more and those newer Gods. CHAP. XVI . In what manner ▪ Licinius Commanded his Souldiers , not to make an Attack against the [ Standard of the ] Cross. AFter this , knowing for certain , that there was a certain divine and secret power in the Salutary Trophy , by which power ( he understood ) Constantine's Army obtained Victory ; he warned his Souldiers , that they should by no means engage against it , nor by chance or a rashly cast their eyes upon it . For , that Standard ( he said , ) was of a force incredible , and an Enemy and Adversary to him in particular : wherefore they were to use great Caution , not to begin a Fight against it . Having given out these Orders , he prepared for an Engagement with * Him , who by reason of his † innate Clemency made delays , and deferred that Ruine which hung over him . The ‖ Licinians , placing their confidence in a Multitude of Gods , marched forth with vast numbers of Forces , carrying before them , as their defence , Images of dead persons , and inanimate Statues . But Constantine , surrounded with the * Armour of piety , against the multitude of his Enemies opposed the Salutary and Vivifick Standard of the Cross , as some affrightning spectacle and potent preservative against mischief . And at first he † made an Alt ; in which interim he forbore the use of his Arms , that he might not begin the fight first ; which thing he did , on account of the League he had made . CHAP. XVII . Constantine's Victory . BUt when he saw the Enemy persisting in an obstinacy of mind , and perceived that they drew their Swords ; moved with indignation , a with one Shout and in a moment he Routed all the Forces of the Enemy , and obtained a Victory at the same time , both over his Eenemies , and over the Daemons . CHAP. XVIII . Licinius's Death , and the Triumphs celebrated over him . THen he inflicted on that * Enemy of God , and on those about him , a condign punishment ; to which he adjudged them by the Law of War. What persons soever therefore had been his Advisers to a War against God , were lead away , together with the Tyrant himself , and underwent a deserved punishment . And they , who a a little before had been puft up with a vain hope , did in reality embrace the God of Constantine , and profest that at length they acknowledged him to be the true and only God. CHAP. XIX . The publick Rejoycings and Festivities . MOreover , when the Impious were quite * destroyed , the Rays of the Sun in future appeared bright and pure , [ the cloud as 't were ] of Tyrannick power [ being dispersed . ] And all parts of the world which paid obedience to the Roman Empire became conjoyned ; those Provinces in the East were united to them in the West ; and the whole Body of the Empire was adorned with * one universall Monarch , as with one Head ; the Dominion and Authority of one person † comprehending all men whatever . And the bright Rays of the Light of Piety bestowed joyfull days on them , who before sate in darkness and the shadow of death . Nor did there remain any remembrance of the past Evills ; in regard all persons every where adorned the Conquerour with praises , and profest they acknowledged the only God his preserver . Thus , Our Emperour , embellisht with all the virtues of Religion , Constantinus Victor ( for he procured himself this a most agreeable and proper Surname and Title , on account of those Victories granted him by God over all his Enemies and Opposers : ) received the East ; and reduced under a Subjection to himself the entire Roman Empire , conjoyned as heretofore it had been . He was the first [ Emperour ] who publisht to all men the Dominion of one God : and he himself , possest of the sole Dominion over the Roman world , governed the whole Body of Mankind . All fear of those mischiefs wherewith all men had been heretofore opprest , was now taken away . And they who in times past had been dejected and sorrowfull , then lookt one upon another with smiling countenances and chearfull eyes . In Dances also and Songs they first of all glorified God the King of Kings , ( b for thus they were instructed to do ; ) and in the next place The Victor Augustus , and his most Modest and Pious Sons The Caesars , with * uninterrupted Acclamations . There was an oblivion of past Afflictions , no remembrance of impiety ; but an enjoyment of the present † Blessings , and an expectation of more in future . CHAP. XX. How Constantine made Laws in favour of the Confessours . MOreover , the Emperour's Constitutions full of Clemency , were then * published amongst us also , as they had been before amongst those who inhabited the other part of the world : and Laws , breathing forth Piety towards God , gave various promises of all manner of Goods ; in regard they bestowed a on the Provincials throughout each Province , what was usefull and of advantage to them ; and assigned to the Churches of God those things that were congruous and convenient . And first of all , * they recalled home those persons , who , because they would not sacrifice to Idolls , had been banished by the Governours of Provinces , and compelled to remove out of their own Country . Then , they freed from publick Functions , those who for the same reason had been b adjudged to the Curiae : and ordered , that such as had been deprived of their Goods , should have them restored to them again . Besides , they who during the time of Persecution , [ having been strengthened ] by God , had given a signall proof of their fortitude and constancy of mind ; and were either condemned to the Mines , there to be tortured with daily Labour ; or adjudged to a Deportation into the Islands ; or had been forced c to a slavery in the Publick Works ; these persons , freed on a sudden from all these disquietudes and troubles , enjoyed their Liberty . Further , such as , by reason of their egregious resoluteness in retaining their Religion , had been despoyled of the honour of the Militia , were recalled from this ignominy by the Emperour's Munificence : who gave them d a free Liberty of choice , either of recovering their proper Offices , and of flourishing in their Pristine dignities ; or , if they were in love with a quiet and retired Life , of continuing in future exempt from the troubles of all publick Functions . Lastly , whatever persons in order to their being reproacht and disgrac't , had been condemned to a slavery in the e Gynaecia , them [ the Emperour ] set at Liberty as well as the rest . CHAP. XXI . How [ he made Laws ] concerning the Martyrs , and concerning the Estates of the Churches ANd these were the Establishments which the Emperour made in written Laws , concerning such persons as had undergone those sufferings . But in relation to their goods , a most full and ample provision was made by a Law of the Emperour 's . For he commanded , that the Goods and Estates of God's holy Martyrs , who had ended their lives in their Confession , should be enjoyed by their nearest Relatives . But , if no Relation of their's could be found , then the Churches were to have their Estates . And , the [ Imperial ] Letter of Indulgence ordered , that the Goods which had been heretofore transferred to others , out of the Treasury , either by a Sale , or by donation ; and which remained still in the Treasury , should be returned back to their Owners . Such were the favours which the Emperour's benignity conferred upon the Church of God , by his Laws transmitted into all the Provinces . CHAP. XXII . In what manner he refreshed and cherish't the People also . a BUt , his Imperial Munificence bestowed more , and far greater Favours than these , upon the people that were strangers to our Religion , and upon all the Provinces . Wherefore , all the Inhabitants of our [ Eastern Countries , ] b who having before this received an account of what had been done in the other part of the Roman Empire , had styled them happy because they were possest of such Blessings ; and who fervently prayed , that they themselves might at length enjoy the like : beholding these things with their own eyes , * doubted not of terming themselves blessed now ; and confest , that some new Miracle , and such a one as no Age under the Rays of the Sun had ever beheld before , so great and gracious an Emperour [ namely , ] had † appeared to mankind . And these were their Sentiments . CHAP. XXIII . That he publickly Proclaimed God the Authour of Good ; and concerning the Copies of his Laws . BUt , when the Emperour , by the power of God his Saviour , had reduced all places under a Subjection to himself , he himself made known to all men that God who had bestowed these Blessings upon him : and attested , that * He , not himself , was to be accounted the Authour of his Victories . And this he declared by his Letters , written as well in the Latine as Greek Tongue , and sent throughout every Province . Further , the a powerfullness of his Language will easily be perceived by him , who shall apply himself to the perusall of his Letters , They were two : the one directed to the Churches of God ; the other , to the people in every City that were Strangers to our Religion . b Which Latter , in regard 't is accommodate to our present Subject , I think fit to insert here ; both , that the Copy of this Letter may be recorded in the Monuments of History , and consigned to posterity ; and also , that the truth of our Relation may receive confirmation . It was transcribed from an Authentick Copy of the Imperial Law , which is in our Custody . A subscription whereto in the Emperour 's own * hand , does , like some Seal , ‡ assert the verity of our Narrative . CHAP. XXIV . Constantine's Law concerning Piety towards God , and concerning the Christian Religion . VICTOR CONSTANTINUS , MAXIMUS AUGUSTUS , a To the Provincials of Palestine . AMongst those whose Sentiments concerning the Deity are right and prudent , it has long since been made apparent by a manifest * Evidence , b and such as is sufficient far to remove all scruple whatever ; how great a difference there hath been between an accurate observancy in reference to the most venerable Worship of Christianity , and those who are its Opposers c and desirous of contemning it . But now , by far evidenter Actions and more illustrious Exploits , as well the absurdity of the doubt hath been demonstrated , as also , how great the power of the Supream God is . In as much as , to those who faithfully revere the venerable Law , and dare not violate any of its precepts , a plenty of * Blessings is presented , and an incomparable strength with good hopes to effect what they have attempted . But , to them who have embraced an impious Opinion , d even the Events were correspondent to the designes . For , who ever obtained any thing of good , that would not acknowledge God to be the Authour of Goods , and refused to pay Him a due Worship ? e Indeed , the things themselves give confirmation to what we affirm . CHAP. XXV . An Example from ancient Times . IF therefore any one does in his thoughts run over the a former Times derived down as far as these days of ours , and in his mind contemplates the Affairs heretofore transacted ; he will find all those , who laid Justice and Probity as the foundation of their Actions , both to have brought their attempts to an happy issue , and ( as from some root of sweetness ) to have likewise gathered the pleasantest fruit . But [ he will perceive ] them , who have audaciously attempted unjust Facts ; ( and have either [ broken out ] into a foolish madness against God himself ; or have entertained not one good thought b towards mankind ; but have inflicted Exiles , Infamies , * Proscriptions , Slaughters , and many other such like [ punishments ; ] and who never repented at any time , nor recalled their mindes to a better Temper : ) to have received rewards of the like nature . And these things do happen c not ill and unseemly , nor contrary to reason . CHAP. XXVI . Concerning the Persecuted , and the Persecutors . a FOr , what ever persons proceed to Action with a just [ purpose of ] mind , and have the fear of God continually in their thoughts , preserving their Faith towards Him firm and unshaken ; and who do not prefer present fears and dangers before the hopes of those future things : although they may have had experience of some Troubles and afflictions for a time , yet they have not born what befell them with heaviness , because they believe , that greater Rewards are treasured up for them . But , by how much more pressing the Calamities were , wherewith they have been tryed ; by so much more shining was the Glory they obtained . b But , such as have either dishonourably contemned what is just ; or not acknowledged God themselves , and have dared to inflict on those who faithfully * worship Him , Contumelies and the cruellest of punishments ; and who have not judged themselves wretched , because they have c punished [ men ] upon such Pretexts as these ; nor [ accounted the persons thus punish't ] happy and blessed , who amidst so great sufferings have preserved their Piety towards God inviolate : Many of these mens Armies have been ruined , and many routed . In fine , their whole Military Forces have ended in a totall Overthrow . CHAP. XXVII . That Persecution hath been the Occasion of Mischief to those who waged War. FRom such [ impieties ] as these , * Bloudy Wars have risen , and dismall devastations . Hence [ hath been occasioned ] a want of necessaries for daily use , and a multitude of a impendent Mischiefs . Hence , the Authours of so great Impiety , fallen under the pressures of the extreamest calamities , have either perished by an b unhappy death ; or , leading a most reproachfull Life , have acknowledged that more afflictive than Death it self ; and have received punishments in a manner equall to their unjust Actions . For , each of them hath met with Mischiefs so much the more Calamitous , with how much more of vehemency he had through madness resolved to assault ( as he hoped , ) and put a force upon the Divine Law. In so much that , they were not only disquieted with the Troubles of this present Life , but most acutely tortured with a fear and expectation of the Infernall punishments . CHAP. XXVIII . That God chose Constantine to be the Minister of Blessings . FUther , when so great and sore an impiety had seized a Mankind ; and the Republick , as 't were by the rage of some Pestilentiall distemper , was infected with the imminentest of dangers , and therefore wanted a Cure that was salutary and great ; what solace , what Remedy did God find out , to free us from these evills ? ( Now , when I speak of God , b He must always be meant , who really is the only God , and is possest of a perpetuall power in every Age. c Nor will it in any wise be arrogancy for him , who acknowledges the Benefits [ received ] from God , to speak magnificently . ) d God himself hath required and determined to make use of our assistance as fit in order to [ the Completion of ] his own will. Who having begun from that Brittish Ocean , and those parts where , by a determined Necessity , the Sun is ordered to set ▪ ; and having e by a certain divine power expelled and dissipated f all those mischiefs which had possest [ the world ; ] both , that Mankind , instructed by My Ministery , might be recalled to an observancy of the most Venerable Law ; and also , that the most Blessed Faith might be increased and propagated , by God Himself being the Leader : CHAP. XXIX . Constantine's Pious Expressions towards God ; and his praise of the Confessours . ( a FOr I could never have been ingratefull in reference to the Benefit wherewith I am oblieged ; in regard I firmly believe b this most excellent Ministery to have been conferred on Me as a Gift of the highest value ; ) at length I am come as far as the Eastern Parts . Which [ Countries , ] because they * groan under heavier Calamities , call for a greater Cure from us . Further , I do most firmly believe , that My whole Soul , all that I breath , and what ever dwells within the inmost recesses of my mind , is entirely owing from Me to the supream God. I know accurately well indeed , that they who have rightly pursued † an hope of Celestiall things , and have c peculiarly and firmly placed this Queen in the divine ‖ dwellings ; do in no wise stand in need of the Benevolence of men : in regard they enjoy so much the Greater Honours , d by how much farther they have removed and separated themselves from * the vices and impieties of Mortality . Nevertheless , I account it as belonging to Me , at the greatest distance now to remove , from persons void of all fault and reprehension , those necessities imposed on them for a time , and those misbecoming tortures . Otherwise , it would be most absurd , that these mens fortitude and stability of mind , should have been made apparent under their Reign , who were desirous of persecuting them , on account of their Worship of God : but , that under a servant of God [ swaying the Imperiall scepter , ] their Glory should not have been raised e to an higher degree of Resplendency and Blessedness . CHAP. XXX . A Law setting [ men ] free from Banishment , from The Curia , and from Proscription of Goods . LEt all those therefore , whether they be such as have changed their Country for a strange Soil ; because they would not * betray their Honour and Faith towards God , to which with their whole souls they had consecrated themselves , at what time soever each of them have been condemned by the cruell a Sentences of the Judges : or , whether they be such as have been enrolled within the Catalogues of the Curiales , when as before they did not fill up their Number : be now restored both b to their paternal Estates , and to their wonted leasure , and return thanks to God the Deliverer of all . Also , whoever have been deprived of their Goods , and , c stricken with a * Mulct of their whole substance , have hitherto led a most miserable and sad life ; let them likewise be restored to their Pristine habitations , d Families , and Goods ; and may they with gladness enjoy the Beneficence of God. CHAP. XXXI . Those in Islands likewise . MOreover , we Command , that what ever persons are detained in Islands a against their wills , shall enjoy [ the benefit of ] this provision b : to the end that they , who hitherto have been inclosed , both within the impassable Craggs of Mountains , and within the surrounding Sea , being freed from their sad and inhumane Solitude , should restore themselves to their dearest Relatives , and fulfill their wishes and desires . And , that such as for a long time have lived a miserable and necessitous Life in a most c detestable filthiness , having obtained their return as some prey given to them , and being in future freed from Cares , d should without fear live with us . For , for any one to live in fear under us , who both boast and believe our selves to be the servants of God , would not only be a very absurd thing to be heard , but also much more to be believed . For our * usage is such , that we would correct the faults of others . CHAP. XXXII . Also , Those who have been * condemned to the Mines and Publick Works . ALso , what ever persons have been condemned either to work in the sore Labours of the Mines , or to undergo the Services in the Publick Works ; Let such men exchange their continual Toyls for a a sweet leisure , and in future lead a more easie life agreeable to their own minds , and conclude * the Troubles of their immoderate Labours with a pleasing rest . b And although some of them may have † lost their common Liberty , and may have been so unfortunate as to have been marked with infamy ; nevertheless , let them with a becoming joy recover their Pristine dignity separated from them by some long voyage as it were , and hasten to return into their own Countries . CHAP. XXXIII . Concerning the Confessours who have been employed in the Militia . FUrther , to those who have heretofore been * adorned a with Military dignities , and have lost them upon this cruel and unjust pretence , to wit , because professing the knowledge of God , b they preferred that before the dignity they were possest of ; it shall be * free to choose , whether they will embrace their Military Employes , and continue in the same figure they were in ; c or live in freedome with an honourable discharge . For it will be fit and agreeable to reason , that he who hath demonstrated such a greatness of mind and Constancy in undergoing † torments inflicted on him , should , according to his own choice , enjoy either Repose , or Honour . CHAP. XXXIV . The setting at Liberty those free persons in the Gynaecea , or them delivered over to Slavery . a ALso , whatever persons , by force deprived of their Nobility , have from the Judges received some such like sentence as this , that being thrust into the * Gynaecea or Linyphia , they have endured b Cruell and miserable Labour , or were accounted Servants of the Treasury , their Pristine splendour of Birth c being of no advantage to them : Let such men ( rejoycing both at the honours they formerly enjoyed , and at the † priviledge of their Liberty , ) recover their usuall dignities , and in future live in all manner of gladness . And let him ( d who has changed his Liberty for Slavery , by an unjust and inhumane madness of the e Seller , and hath often f lamented his unusuall servile offices , perceiving himself on a sudden as 't were made a servant from being a free man ; ) receive his former freedome according to this our command , and restore himself to his Parents , and undergo those Labours that befit a Freeman ; having cast out of his memory those misbecoming servilities , g which he had before Laboured under . CHAP. XXXV . Concerning the succession in inheriting the Goods of Martyrs and Confessours , and of such persons as had been banished , and of them whose Goods had been brought into the Treasury . BUt , we must not omit mentioning those Estates , a whereof severall persons have been deprived upon various pretences . Wherefore , if any persons , undergoing the eximious and divine Combat of Martyrdom with a fearlesness and confidence of mind , have been deprived of their Goods ; b or , if any men , made Confessours , have procured themselves the * hope of Eternall Goods ; also , whatever persons ( forc't to remove out of their Country , because by betraying their Faith they would not yield to the Persecutors ; ) have in like manner been deprived of their Goods : Lastly , c if any persons , though not condemned by a Capitall sentence , have nevertheless had the hard fortune to suffer a loss of their Goods : Our Order is , that the Inheritances of all these persons shall be given to their nearest Relations . Further , d whereas the Laws do in express words command , that the nearer of the kindred [ shall receive the Inheritance , ] 't is easie to know , to whom the Inheritances belong . e And moreover , 't is agreeable to reason , that they should come to the succession , f who would have been the nearer of kin , if those persons had ended their lives by their own and a naturall death . CHAP. XXXVI . That the Church is to be Heir to those who have no Relations ; and that the Legacies given by them shall remain firm . BUt , if none of the Kindred be left , who , agreeable to reason , may be Heir to any of the forementioned persons , to wit , of the Martyrs , or of the Confessours , or of those who have removed out of their Country on such an occasion as this ; we decree , that the Church in every of those places shall always succeed in the Inheritance . a Nor will this in any wise be * uneasie to the defunct , if they shall happen to have † Her their Heir , on whose account they have undergone all imaginable Labours . b Moreover , 't is necessary to annex this also ; that , if any of the foresaid persons have bequeathed any thing of their Goods to such as they had a mind [ to give them , ] the * property thereof , as 't is reasonable , shall remain firm and certain to them . CHAP. XXXVII . That those who possess such places , and Gardens , and Houses , shall restore them ; but without the * Mean-profits . FUrther , that no † ambiguity may appear in this our Precept , a but that every one may with readiness understand what the Law is ; let all persons know , that if they are possest , either of a Ground , or of an House , or of a Garden , or of any thing else of the forementioned persons Estates , it will be good and advantagious to themselves , both to confess it , and to restore it with all imaginable celerity . b And although it may be most manifestly apparent , that some persons have received great profits from those [ Estates , ] by an unjust possession ; yet we judge a ‖ demand of those Fruits to be in no wise just : CHAP. XXXVIII . In what manner Supplicatory Libells ought to be presented in reference to these persons . NEvertheless , let such men of themselves ingeniously acknowledge what profits they have gathered , and whence , and let them supplicate for a pardon of their offence to be granted them from Us ; both , that their former Avarice a may be cured by such an emendation ; and also , that the supream God , receiving this satisfaction in place of some repentance as 't were , may be rendred propitious [ and remit ] their offences . But , they who have been constituted Owners of such Estates , ( if such men either deserve , or can have this Title given them , ) alledging this in defence of themselves , will per adventure say ; that it was impossible they should abstain [ from those things ] then , when a manifold spectacle of all manner of mischiefs was set before their eyes ; b when men were cruelly * ejected ; incompassionately destroyed ; carelesly cast forth ; when Proscriptions of innocent persons were frequent ; the † fury of Persecutors insatiable ; and sales of Goods [ every where visible . ] But , if any men do insist upon such discourses as these , and do persist in their insatiable c purposes and intentions ; they shall be sensible , that such a practise will not be suffered with an impunity to themselves ; especially , in regard on this account chiefly we give our help and Ministery to the supream God. d Whatever things therefore a destructive necessity hath heretofore forced ‖ to be received , it s now dangerous to keep . And besides , 't is necessary to lessen Lusts not to be satiated , partly by considerations , and partly by Examples . CHAP. XXXIX . That the Exchequer shall restore to the Churches , Grounds , and Gardens , and Houses . a NOr shall the Exchequer , if it be possest of any of those things forementioned , be permitted firmly to retain them . But , as 't were not b daring to utter any thing of Obloquie against the sacred Churches , those things which for a long time it hath unjustly detained , them it shall at length justly restore to the Churches . All things therefore whatever , which c may rightly appear to appertain to the Churches ; whether they be Houses [ enjoyed as ] a Possession ; or certain Fields and Gardens ; or whatever else they be , ( no right belonging ▪ d to the Dominion being diminished , but all things continuing firm and entire ; ) We order to be restored . CHAP. XL. The * Martyria and Coemiteries † are ordered to be yielded up to the Churches . a MOreover , who doubts but those places , which have been honoured with the Bodies of the Martyrs , and are the Monuments of their glorious departure , do belong to the Churches ? Yea rather , who would not even command that ? In as much as , there can be no Gift more valuable , nor can there be any other Labour pleasanter , and b which has in it more of advantage , than that , by the impulse of the divine c Spirit , a diligent care be taken about these matters ; to the end that those places , which with wicked pretexts have been taken away by unjust and d most flagitious men , being justly yielded up , may be restored again to [ God's ] sacred Churches . CHAP. XLI . That such as have bought things belonging to the Church , or have received them as a gift , must restore them . a BUt , because it appertains to an entire and absolute * providence , that they should not be past over in silence , who b either by a right of Emption have bought any thing of the Exchequer , or by a Title of donation have possest themselves of any thing as granted to them , having c in vain d extended their insatiable desires to such Goods : Let all such persons know , that although they have attempted to alienate Our Clemency from themselves , by reason of their most notorious audaciousness in making such purchases ; nevertheless , that our Benignity shall not be wanting to them , so far as 't is possible and becoming . But let it suffice thus far to have treated concerning these matters . CHAP. XLII . An Earnest Exhortation to worship God. a FUrther , whereas it hath been b made apparent by most evident and most perspicuous demonstrations ; partly by the power and might of the Omnipotent God , c and partly by the Exhortations and Assistances which He desires should frequently be given by Me ; that that calamitous grief and disquietude , which had heretofore seized the whole Complex of Humane affairs , hath now been banished from all places under the Sun : all of you in generall , and each person in particular , by a most accurate * inspection do perceive , what and how great that d Power , what that Grace is , which hath wholly extinguished and destroyed the Seed ( as I may so say ) of the e most flagitious and wickedest men ; but hath recalled the gladness of the Good , and abundantly diffused it throughout all Regions : and which hath permitted all immaginable Liberty to all persons , that they should again both pay a meet worship to the divine Law it self with the highest veneration , and also in a befitting manner revere those who have consecrated themselves to the service of that Law. Who having risen up out of f a most profound darkness as 't were , and received a clear knowledge of g Affairs , h will in future exhibite a due observancy , and a pious and agreeable honour to this Law. Let it be published in Our Eastern parts . CHAP. XLIII . That those things which Constantine had established by Laws , were by him really accomplished and performed . THese were the Constitutions contained in the Emperours first Edict sent to a us . Immediately therefore the Orders contained in this Law were effectually put into Execution : and all things were transacted , contrary to what a little before had been audaciously perpetrated by Tyrannick Cruelty . And they , to whom the Law granted them , enjoyed the Imperial Indulgences . CHAP. XLIV . That he preferred Christians to the Government of Provinces ; but if [ any of the Governours ] were Pagans , he forbad them to sacrifice . AFter this , the Emperour * put his hand seriously to the work . And in the first place , most of those he sent as Governours of the Nations distributed throughout the Provinces , were persons dedicated to the salutary Faith. But , if any of them seemed addicted to Gentilism , it was forbidden them to Sacrifice . The same Law was imposed also a upon those , who in dignity preceded the Presidents , as likewise on them that had obtained the highest pitch of honour and the power of the Praetorian Praefecture . For either , if they were Christians , he gave them permission , that they should perform what was correspondent to their Appellation : or else , if they were otherwise affected , he ordered them not to worship Idols . CHAP. XLV . Concerning the Laws forbidding Sacrifices , and ordering the Churches to be built . SOon after , a two Laws were issued out at one and the same time . The one whereof forbad the detestable Sacrifices to Idols , heretofore usually performed in every City and Country ; so that , no person in future should dare , either to * erect the Statues of the Gods , or to attempt divinations and other such vain † Arts ; b nor , in any wise to Sacrifice . The other Law ordered the structures of the Oratories to be raised to a vast height , and the Churches of God to be enlarged both in length and breadth ; as if all mankind ( I had almost said ) were about to unite themselves to God , and as if the madness of Polytheïsm had been wholly destroyed . The Emperour 's own Piety towards God moved him to entertain such Sentiments as these , and thus to write to the Presidents of each Province . The Law contained this also , that they should not be sparing in the expence of money ; but , that the charges [ of building the Churches ] should be defrayed out of the Imperial Treasures . Moreover , he wrote Letters of this sort to the Prelates of Churches in all places : and such a one he vouchsafed to write to me also , which was the first Letter he sent to me by name . CHAP. XLVI . Constantine's [ Letter ] to Eusebius and the rest of the Bishops , concerning the building of Churches ; and that the old-ones should be repaired , and built larger by the [ assistance of the ] Presidents . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Eusebius . WE really believe and are absolutely perswaded ( Dearest Brother , ) that , in regard an impious * presumption and a Tyrannick Violence hath Persecuted the Servants of Our Saviour even to this present time , the Edifices of all Churches , have either by neglect gone to ruine , or through fear of the imminent iniquity [ of the Times ] a have been less worthily adorned . But now , since Liberty is restored , and that b Serpent by Almighty God's providence , and our instrumentall endeavours , is forc't out of the Administration of publick affairs ; we suppose that the Divine power hath been sufficiently manifested to all men : and that those , who c either through fear or unbelief have fallen into any sins , having now d acknowledged * Him that truly is , will in future return to the true and right Course of Life . Do you therefore remind as well [ all persons belonging to ] the Churches over which you preside , as also Bishops presiding in other places , together with the Presbyters and Deacons whom you know , that they use their utmost diligence about the structures of the Churches ; either about repairing those that are still standing , or about enlarging them , or in building new ones where ever it shall be found requisite . And You your Self , and the rest by Your Mediation , may aske necessaries [ for that work , ] both from Our Presidents of the Provinces , and also from the e Office of the Praetorian Praefecture . f For they have already been empowered by Letters , to be diligently observant about Your Holinesse's Orders . God preserve You , Beloved Brother . g The same Letters were sent to the Prelates of Churches throughput every Province . And the Presidents of Provinces were ordered to do what was agreeable and consonant hereto . So that , withall imaginable speed the Precepts of the Law were effectually put in Execution . CHAP. XLVII . That he wrote against Idolatry . BUt the Emperour made a further progress in his a Piety towards God , and transmitted to the Provincials in each Province , b an Oration against the errour of Idolatry , wherein they had been involved , c who had Governed the Roman Empire before him . [ In which Oration ] he exhorted His Subjects with an admirable eloquence , to acknowledge the supream God , and openly to assume to themselves his [ Son ] Christ to be their Saviour . Moreover , I judged it necessary to translate this Letter also , written with his own hand , out of the Latine Tongue [ into Greek , ] and insert it in to this present work ; that we may seem to hear the Emperour himself , crying out in the hearing of all men after this manner . CHAP. XLVIII . Constantine's Edict to the Provinces , concerning the Errour of Polytheism . The preface , concerning Virtue and Vice. VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To the † Provincials of the East . ALL things what ever that are contained in the most Authentick Laws of Nature , do give all men sufficient notices of a divine providence over and ‖ Inspection into the administration of all matters . Nor is there any doubt to those , whose minds are by the right way of knowledge † directed to that end , but an accurate comprehension of a sound mind and of the very sight it self , a by one and the same impulse of true Virtue , may lead to the knowledge of God. Wherefore , no considerate person can ever be disturbed , when he perceives most men following * Courses of Life contrary the one to the other . For , the Beauty of Virtue would be b unusefull and lye concealed , unless improbity should on the other hand † set forth a perverse and depraved way of living . Therefore , a Crown is proposed to Virtue ; but the Most high God presides in the Judgment [ and punishment of Improbity . ] But , I will attempt , with all possible perspicuity , to ‖ discourse to you all , concerning those * Hopes I have of things future . CHAP. XLIX . Concerning the Pious Father of Constantine ; and concerning Diocletian and Maximian the Persecutors . I Always look't upon the former Emperours , by reason of the Ferity of their dispositions , as persons * extraneous and forreign . My Father was the only man , who took in hand works of Lenity and Mansuetude ; and with an admirable Piety invoaked God the Father in all his Actings . But the rest [ of the Emperours , ] not sound as to their Intellectualls , made immanity , rather then mildness , their Business ; and this they nourished † in a wonderfull manner , subverting the true doctrine during their own times . Further , the fury of their improbity was kindled to such a degree , that a Civill Wars were raised by them , against all as well Divine as Humane affairs , when in the greatest repose and tranquillity imaginable . CHAP. L. That by reason of Apollo's Oracle , who could not give forth Responses because of The just Men , a Persecution was raised . IT was reported , that at that time Apollo gave forth an Oracle out of a certain Den and dark Cavern , not by humane voice ; whereby he declared , that The just men upon earth were an hindrance to him , that he could not speak the truth : and , that on this account † false Oracles were given out from the Tripods : and , that for this reason a his mournfull prophetess suffered her long hair to hang down neglected ; and , the Art of Divination being banish't , lamented that great Evill amongst men . But Let us see , what manner of conclusion these things were brought to . CHAP. LI. That Constantine , when he was a youth , heard that the just men were the Christians , from him that had written the [ Edicts ] concerning the Persecution . I Now † appeal to Thee , Most high God! [ Thou knowest , ] that being then a very young I heard , how He , who at that time held the chiefest place amongst the Roman Emperours , ( a person wretched , truly miserable , * imposed upon by the errour of his mind ; ) with a great deal of curiosity enquired of those that were his Guards , who those just men were [ that lived ] upon the earth : and , that one of the Sacrificers about him made answer , that they were the Christians . The Emperour , b having devoured this answer like some honey , unsheathed the Swords , * prepared to punish Crimes , against an unblamable Sanctity . Immediately therefore he wrote Edicts of Bloud c with bloudy points of Swords ( as I may say ; ) and ordered his judges to d stretch that subtilty implanted on them by nature , to an invention of Acuter punishments . CHAP. LII . How many sorts of Tortures and Punishments were made use of against the Christians . THen you might , [ I say ] you might have beheld , with how great a freedom [ and Licence ] the * venerable worshippers of God daily underwent the severest of Contumelies , [ caused ] by a continuedness of Cruelty . For , that modesty , which even none of the Enemies ever affected with any injury , a was made the easie sport and pastime of the contumely of their own enraged Fellow-Citizens . What fire , what manner of Torments , what sort of Tortures was not made use of upon every body , and without distinction [ applied ] b to persons of all ages whatever ? Doubtless , at that time the Earth wept ; the Heavens , within whose circumference all things are contained , being defiled with Bloud , lamented . Also , the very [ light of the ] day it self was clouded by the sorrow and horrour of that prodigy . CHAP. LIII . What reception was given to the Christians by the Barbarians . BUt why [ do I mention ] these things ? On account hereof the Barbarians do now boast , who gave reception to the men of our Country that fled at that time , and * treated the Captives with all imaginable tenderness and humanity . For , they allowed them not only safety , but permitted them to retain † their religious worship with security . Therefore , the Romans do now bear this perpetuall Brand of Infamy , which the Christians , at that time driven out of the Roman world , and flying to the Barbarians , fixt upon them . CHAP. LIV. What manner of Revenge overtook them , who , on account of the Oracle , raised a Persecution . BUt , what need I in many words rehearse those Lamentations , and that common mourning of the whole world ? Those Authours of so horrid an impiety , perished afterwards by a most ignominious end , and were thrust down into the pits of Acharon , to an eternall punishment . For , having been * involved in intestine Wars , they left no Remains , either of their Name , or Stock . Which doubtless had never hapned to them , had not that impious prophecy of the Oracles of Apollo had a false and depraved force . CHAP. LV. Constantine's Glorification of God , and his confession in reference to the sign of the Cross , and his Prayer for the Churches and people . NOw , I beseech Thee , * Most supream God! Be mild and propitious to Thy Easterns : Be [ mercifull ] to all thy Provincialls , worn out by a lasting Calamitie : by me Thy servant , † administer a Remedy . And these things I aske of Thee not without Cause , O Thou Lord of all , Holy God! For , by Thy Guidance and Assistance , I have undertaken and perfected Salutary Affairs . Every where carrying before Me Thy Sign , I have lead on my Victorious Army . And as often as the publick necessity requires , following those very Ensigns of thy ‖ Virtue , I march out against the Enemy . For these reasons I have dedicated my mind to Thee , purely tempered with love and fear . For I love Thy Name with a sincerity : but I have an awfull fear for Thy Power , which Thou hast demonstrated by many indications , and hast thereby rendred my faith firmer . I hasten therefore , to put my shoulders , may own shoulders [ I say to the Work , ] that I may re-edifie thy Most holy a House ; which those detestable and most impious [ wretches ] have ruined by * a wicked overthrow . CHAP. LVI . How he prayes , that all persons may be Christians ; but forces no body . I Desire , that thy people may live in Repose , and without Tumult or disturbance , for the common advantage of the world and all Mortalls . May those involved in the Errour [ of Gentilism ] with gladness partake of an enjoyment of the same Peace and Quiet with the Believers . For , this ▪ Reparation of mutuall society a will be of great efficacy in leading men to the true way . Let no person molest another . b Let every one do that which his soul desireth . Yet , it behooves those whose Sentiments are true , to be firmly perswaded , that they only shall live holily and purely , whom Thou callest [ to this , ] that they should acquiesce in Thy holy Laws . But , let those who withdraw themselves , have their Temples of Lies , since they desire them . We retain the most splendid House of Thy Truth , ‖ which Thou hast given us according to Nature . We wish this likewise to them , namely , that by a common consent and agreement , they also may reap a delight of mind . CHAP. LVII . He gives Glory to God , who by his Son has enlightned those that were in Errour . a NOr is our Religion new , or of a late date ; but , from such time as we believe this beautifull Fabrick of the world to have stood firmly put together , Thou hast instituted this [ Religion ] with a due observancy of Thy Deity . Further , Mankind seduced by various Errours , hath stumbled . But , least this Evill should increase and grow stronger , Thou by Thy Son hast raised up a pure Light , and hast put all men in mind * of the worship of Thy Deity . CHAP. LVIII . Another Glorification of God , from his * Government of the world . THy Works give confirmation to these things . Thy Power makes us innocent and faithfull . The Sun and Moon have their stated and prescribed † Road ; nor are the Stars moved round the ‖ Axis of the whole world in an irregular manner . The Vicissitudes of Times recur by a certain Law. By Thy word the firm * site of the Earth hath been established . And the wind makes its motion a according to a set time . Also , the current and carriage of the waters † proceeds from the motion of a restless Flux . The Sea is contained within fixt and immovable Bounds . And what ever is diffused thorow the Earth and Ocean , every such thing is framed for certain admirable and ‖ great Uses . Which unless it were in this manner governed according to the Arbitrement of Thy Will , doubtless so great a diversity , and b so manifold a division of power , would have brought destruction upon the whole world and humane affairs . c For they who have waged War against one another , would doubtless have fought with a greater vehemency against mankind . Which questionless they do , although they are not seen with the Eyes . CHAP. LIX . He praises God , in regard he always teaches good things . WE give Thee many thanks , Thou Lord of all , Greatest God! For , by how much the more Humane Nature is known from different * Endeavours ; by so much the more the † Precepts of the Divine Religion are confirmed in those , whose Sentiments are right , and a who are studious of true Virtue . But , whoever hinders himself from being cured , b let not him impute that to another . For the Medicine , which † is of strength sufficient to effect the Cure , is publickly proposed to all men . Only [ this must be taken care of , ] that no one should violate that Religion , which the things themselves do manifest to be pure and immaculate . Let all us men therefore make use of the ‖ allotment of that Good in common conferred on us , that is , the blessing of Peace ; to wit , by separating our Consciences from every thing that is contrary to it . CHAP. LX. An Exhortation at the close of the Edict , that no person should give trouble or disturbance to another . BUt , let no person do harm to another , by that which he hath perswaded himself of , a and declared . What one Man hath understood and known , with that let him assist his Neighbour ▪ if it may be . But , if it be impossible , let him omit it . For 't is one thing , voluntarily to undertake the Combat for immortality ; another , to be forc't to it by punishment . These things I have said ; these things I have discoursed of more at large than the scope of Our Mansuetude required , because I would not conceal b the true Faith. Especially , in regard some persons ( as I hear , ) do assert , that the Rites of the Temples and the c Power of Darkness are wholly abolished . Which I had indeed perswaded all men to , had not the violent d Insolency of nefarious Errour been immeasurably fix't on the minds of some persons , to the hurt and damage of the e Emendation of Mankind . CHAP. LXI . How from the City Alexandria * Controversies were raised on account of Arius . THese things the Emperour , like a most loud-speaking Preacher of God , by his own Letter † proclaimed to all the Provincialls ; ‖ diverting his Subjects from Diabolicall Errour ; and exhorting them to the exercise of true Piety . But whilst he was exceedingly joyfull on account hereof , news was brought him , concerning a disturbance of no small consequence , which had seized the Churches . At the hearing whereof he was extreamly troubled , and began earnestly to consider of a Cure. [ The Originall of the disturbance ] was this . The people of God were in a flourishing condition , and * pleased themselves with the exercises of good Actions . There was no fear without , which might give disturbance : in regard , by the grace and favour of God , a splendid and most profound Peace fortified the Church on all sides . But Envy framed treacherous designes against our Blessings . [ At first ] it crept in privately ; but [ afterward ] it daunced in the very midst of the Conventions of the Saints . At length it raised Contention between the Bishops , and a cast in discord and wranglings amongst them , under a pretence of the Divine † Dogmata . From thence , as 't were from some small spark , a great fire was kindled . Which began from the Alexandrian Church , as 't were from an ‖ Eminence ; and afterwards over-ran all Egypt , and Libya , and the Further Thebais . Moreover , it ruined the rest of the Provinces and Cities : in so much that , you might have seen not only the Prelates of the Churches fighting one with another with words ; but the people also rent into factions ; some inclining to this party ; others , to that . b Further , the spectacle of the things performed proceeded to such an height of absurdity , that even in the very Theaters of the Infidells , the vanerableness of the Divine Doctrine * was traduced by a most ignominious and reproachfull derision . CHAP. LXII . Concerning Arius and the Melitians . THese persons therefore at Alexandria in a childish manner strove about the Sublimest [ Points . ] But a others all over Egypt and the Upper Thebais were in the interim at difference on account of a controversie which had been started before : so that , the Churches were in all places rent in sunder . And whereas the Body [ of the Church ] was distempered as 't were with these [ diseases , ] all Libya likewise fell sick ; and the other parts of the Provinces without were seized with the same distemper . For they of Alexandria sent Legates to the Bishops in each Province ; and these , divided into either side , partook of the like Sedition and disturbance . CHAP. LXIII . How Constantine sent a Legate with a Letter in order to a Composure . UPon hearing hereof the Emperour was highly perplex't in mind ; and looking upon this thing to be his own calamitous Concern , he forthwith dispatches away one of the worshippers of God whom he had about him , ( a a person whom he well knew to have been approved for his * modesty of Faith , and in the late times to have been ennobled with confessions in defence of Piety ; ) to Alexandria , to make Peace between those that were at difference there . And by him he sends a most usefull and necessary Letter to the Occasioners of that Contention . Which Letter , in regard it containes an illustrious Specimen of his Care in reference to the people of God , is fit to be inserted into this our Discourse concerning him , The Contents of it are these . CHAP. LXIV . Constantine's Letter to Alexander the Bishop , and Arius the Presbyter . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Alexander and Arius . WE * call God to witness , who , as 't is meet , is himself the Assistant of Our attempts , Saviour of all men ; that upon a twofold account we were moved to take in hand the † management of those affairs which We have in reality performed . CHAP. LXV . That he was continually Sollicitous about Peace . FOr first , [ our design was ] to unite the a Opinion of all Nations concerning the Deity , in one Constitution and Form as 't were : Secondly , We were desirous of restoring to an healthiness the Body of the whole World , afflicted as 't were with some terrible b distemper . Which [ two things ] having proposed to Our Self as Our aim , we inspected the one with the secret eye of Thought ; but we attempted to effect the other by the power of a Military force : well knowing , that if ( as 't was Our desire ) We could establish an universall agreement amongst the Worshippers of God , the consequence would be , that the Administration of the publick Affairs would certainly obtaine a change agreeable to the pious minds of all men . CHAP. LXVI . In what manner he put a stop to the Controversies raised in Africk . a WHen therefore an intollerable madness had seized all Affrica , occasioned by some persons , who with a rash levity had dared to rent the Religion of the people into various Sects ; We being desirous to put a stop to this Distemper , could find no other remedy sufficient to effect its Cure , than ( after we had destroyed the b Common Enemy of the world , who had opposed his own impious Opinion and Command against your sacred Synods ; ) c that we should send some of You as Assistants in order to the making up an agreement between those who were at variance one with another . CHAP. LXVII . That the Beginnings of Religion were from the East . FOr , whereas the power of [ the true ] Light , and the Law of the Sacred Religion , being by the Beneficence of God given forth out of the Bosomes ( as I may so say ) of the East , hath at the same time illuminated the whole world with its Sacred Light ; we upon a very good account believing a you would prove the Authours as 't were and Promoters of the Salvation of [ all ] Nations , have attempted to find you out , as well by a propensity of our mind , as the * sight of our eyes . b Immediately therefore after our great Victory and our most certain Triumph over our Enemies , c we had resolved before all things to enquire into that again , which we judged to be the chiefest and most momentous of all . CHAP. LXVIII . That being troubled by reason of the Disturbance , he advises to an Agreement . BUt ( O the most Beautifull and Divine Providence ! ) what a deadly wound hath been given to our Ears , or rather to a our very heart , when 't was told us , that the dissentions raised amongst you were far more fierce than those which have been b left remaining in Africk ? In so much that , your parts , from which we hop't a remedy might have been produced for others , do now stand in need of a greater Cure. Indeed , when we seriously considered of the Origine and cause of these [ differences , ] the Occasion appeared to us very trivial , and such as in no wise deserved so sierce a Contest . Wherefore , being induced to a necessity of [ penning ] this Letter , and writing to Your c Unanimous Sagacity , having also called upon Divine Providence to be Our Assistant in this affair , we do upon a good account interpose Our Self as the * Arbiter of your mutuall dissention , and as an † Administrator of Peace . For , if We Our Self ( God giving us his assistance , although there were a greater occasion of discord , yet ) by instilling reason into the Pious minds of Our Hearers , could be able without much difficulty d to recall each person to more wholesome Counsells ; why may not we the same person ( in regard the occasion is small and very trivial , which hinders the agreement of the whole Body ; ) promise Our Self an easier and far more expedite ‖ accommodation of this matter ? CHAP. LXIX . Whence the Controversie between Alexander and Arius arose ; and , that such matters ought not to be enquired into . VVE understand therefore , that the Ground of the present Controversie arose from hence . For whereas You , Alexander , enquired of your Presbyters , a what every particular persons [ Sentiment was ] concerning a certain passage of those things written in the Law , or rather asked about a part of a fruitless Controversie : and whereas You , Arius , b inconsiderately vented that , which you ought either not to have conceived at first , or if you had had such conceptions , it had been your duty , to have let them been buried in silence : c hereupon a dissention has been raised between you , d communion is denied ; and the most holy people , rent into two Factions , are separated from the harmonious unity of the whole Body . Wherefore , let both of you , mutually e pardoning each other , accept of what your Fellow-Servant doth reasonably advise you to . But what is that ? It was fitting , neither to have asked such questions at first , nor if proposed , to have made any return thereto . For such Questions , which no Law does necessarily order or prescribe , but are proposed by the contentiousness of an unprofitable vacancy from business ( although they may be made to exercise and imploy our Naturall parts about , yet ) we ought to confine within our Breasts , and not inconsiderately divulge them in publick assemblies , nor unadvisedly commit them to the Ears of the Vulgar . For , what person amongst a thousand is sufficiently qualified , either accurately to comprehend the full efficacy and nature of things so sublime and profound , or to explicate them according to their worth and dignity ? Or , should any man look upon this to be an easie performance , how small a part of the Vulgar will he induce to be fully perswaded hereof ? Or , f what man can without danger of falling into gross errours , insist upon the accurate discussions of such nice Controversies ? In questions therefore of this nature , Loquacity must be bridled and restrained , least either through the frailty of our Nature , we being not able to explicate what we propose , or through the slower understanding of the Auditors , ( being unable accurately to apprehend those matters discoursed of ; ) least [ we say ] g from the one of these two Causes , the people be reduced to a necessity either of Blasphemy , or Schism . CHAP. LXX . An Exhortation to an agreement . VVHerefore , let an unwary Question , and an inconsiderate Answer in both of You mutually pardon each other . For this contest hath not been raised among you upon an occasion of any principal or chief Commandment of our Law : nor have you introduced any new Heresie concerning the worship of God. But both of You hold one and the same Opinion ; so that , You may easily close with each other in a a consent of Communion . CHAP. LXXI . That a pertinacious Contention ought not to have been raised concerning this matter , on account of some light and frivolous Expressions . FOr whilst you thus pertinaciously contend about trifles and matters of no importance , 't is not decent that so numerous a multitude of God's people should be under your Care and Government , because of your dissention with one another : nor is it only misbecoming , but 't is likewise judged to be altogether unlawfull . Now , that we may advertise your prudence by a smaller instance , a We will tell you : you know even the Philosophers themselves ; b how that they are all united in [ the profession of ] one Sect ; whenas nevertheless , they frequently disagree in some part of their Assertions : but although they dissent in the very Perfection of science , yet because of the agreement and union of their Sect , they close again in a mutuall consent . Now , if it be so [ amongst them , ] how will it not be much more reasonable , that c You , who are the Ministers of the most High God , should in like manner be unanimous in the profession of the same Religion ? But , Let us with more accuracy and a greater attention , inspect and examine what we have now said ; whether it be reasonable , that because of the triviall , vain , and pertinacious Contests between you about words , Brethren should be set in array as 't were against Brethren ; and that the Venerable Assembly should upon your account , who contend one with another about things so slight and in no wise necessary , be rent in sunder by an impious variance . These things are poor and mean , and do befit a childish ignorance , rather than agree with the understanding of Priests and prudent men . Let us of our own accord depart from the Temptations of the Devill . Our Great God the common Saviour of all , d hath reached forth a Light common to all . By the assistance of whose Providence , give us leave who are his Servant , successfully to finish e this our Endeavour ; that by our Exhortation , diligence , and earnest admonitions , we may reduce you to a Communion of Convention . For in regard , as we have said already , your faith is one and the same , and your Sentiment of our Religion is one , and whereas the f commandment of the Law doth in each part of it inclose all in generall in one consent and purpose of mind : Let not this thing , which has raised a small contention between you , ( in as much as it appertaineth not to * the sum of all Religion in generall , ) by any means make any Separation and Faction amongst you . And these things we speak , not to necessitate you to be all of one opinion concerning this foolish idle Question , of what sort soever it be . For the pretious value of the Convention may be preserved entire amongst you , and one and the same communion may be retained , although there be interchangeably amongst you a great diversity of Sentiments in things of the least moment . For , we do not all will the same in all things ; nor is there in us one disposition or opinion . Therefore concerning the Divine providence , let there be amongst you one faith , one understanding , and one † consent in reference to God. But , as for those slender and trivial questions , which with so much niceness you dispute of and make researches into amongst your selves , although therein you do do not agree in the same opinion , yet 't is fit you should confine them to your own thoughts , and keep them within the secret repositories of your minds . Let therefore that eximious [ priviledge ] of a common friendship , and the ‖ belief of the Truth , and the honour of God , and a religious observancy in reference to [ His ] Law , remain amongst you firm and immoveable . Return ye to a mutuall friendship and charity : restore to the whole Body of the people their own embraces . And be you your selves ( having g purified your own souls as 't were , ) acquainted again [ and renew your familiarity ] with each other . For Friendship ( when it returns to reconciliation again , ) frequently becomes sweeter and more pleasing , after the h removall of the Enmity . CHAP. LXXII . That being highly affected with Grief in regard of his Piety , he was necessitated to shed tears ; and , that on this account , he put off the Journey he was about to make into the East . REstore therefore to us peaceable and serene days , and nights void of care ; that the pleasure of the pure Light , and the joy of a quiet life may in future be reserved for us also . Which if [ we shall ] not [ obtain , ] we must of necessity groan , and be wholly surrounded with Tears ; nor shall we finish the residue of our Life without great disquietude . For , whilst the people of God , ( we mean our Fellow-Servants , ) are rent in sunder by this unreasonable and pernitious Contention one with another , how is it possible for us in future to continue in a sedate temper of mind ? But , that you may be sensible of our excessive Grief on account of this matter , [ * be attentive to what we shall tell you : ] when we lately came to the City Nicomedia , we had resolved forthwith to have made a journey into the East . But whilst we were hastning unto you , and a by the greatest part were with you , b the news of this affair * quite altered our Resolution : that we might not be necessitated to behold with our eyes those things of which we accounted even the Report to be intollerable . Do you therefore in future , by your unanimity , open a way for us into the East , which by your mutuall Contentions you have stop't up . Give us leave with joy speedily to see you , and all the rest of the people , and that with an unanimous consent of praises we may attribute to God due thanks for the Concord and Liberty of all persons . CHAP. LXXIII . That after this Letter , the disturbance about the * Controversies continued . AFter this manner the Pious [ Emperour , ] by sending his Letter , made provision for the Peace of the Church of God. Moreover , that good man made use of his utmost diligence , not only in carrying the Letter , but in fulfilling his will , by whom he had been sent . And he was every way a a Pious person , as I have said . But , the affair was greater , than to be accommodated by the help of a Letter . In so much that , the Contention of the persons at variance increased daily ; and the vehemency of the mischief over-ran all the Eastern Provinces . Envy , and the malicious Devil , vext at the prosperity of the Church , † invented these things for our destruction . The End of the Second Book . THE THIRD BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE . CHAP. I. A comparison of Constantine's Piety with the Improbity of the Persecutors . IN this manner the Devill , that hater of Good , envying the Felicity of the Church , raised up storms and intestine disturbances in it , during a time of Peace and Joy. a In the interim , the Emperour dear-to-God neglected not the performance of what became him : b but doing all things contrary to what had been audaciously perpetrated a little before by Tyrannick Cruelty , [ by that means ] he was made Superiour to every of his Enemies and opposers . In the first place therefore , They , alienated from [ his worship ] who truly is God , by various methods of force compelled all men to adore those who were not Gods : but He , evincing them as well by words as in reality in no wise to be Gods , exhorted all persons to an acknowledgment of Him who is the only God. Besides , they derided God's Christ with blasphemous expressions : But he c assumed to himself as his preservative , that very thing , against which those impious Wretches with the greatest Virulency * belch't forth their Blasphemies ; and gloried in the Trophy of the [ Salutary ] passion . They persecuted the Worshippers of Christ , and drove them from their houses and habitations . He recalled them all [ from Exile , ] and restored them to their own dwellings . They surrounded them with ignominies ; he made them honourable and happy in the opinion of all men . They seized upon the Goods of God's Worshippers , and with the greatest injustice made sale of them : He not only restored their Goods to them , but likewise enricht them abundantly with very many Gifts and Benefactions . They by written Constitutions d publisht Calumnies against the Prelates [ of Churches : ] on the contrary , he raised and advanced those men to Honour [ bestowed ] by Himself , and by Edicts and Laws made them more renowned than they had been before . They demolished the Oratories to the very Foundations , and from their vast height pulled them down to the ground : He by a Law ordained , that those Oratories which were standing should be raised higher , and that new ones should be magnificently erected , [ the charges whereof were defrayed ] out of the Imperial Exchequer it self . They ordered the divinely-inspired Scriptures to be destroyed and consumed by fire : He made a Sanction , that at the charge of the Imperiall Treasury the [ Copies of the sacred Volumes ] should be increased , e and * adorned with a magnifick furniture . They commanded , that Synods of Bishops should in no wise be attempted to be any where convened : He called together into his own presence the Prelates out of all the Provinces ; and vouchsafed them admission not only into his Pallace , and inmost Bed-Chamber ; but likewise gave them a reception within his own House , and made them Companions of his Imperial Table . They honoured Daemons with consecrated Gifts : but he laid open their frauds , continually distributing the * unserviceable matter of those consecrated Gifts to such as could make use of it . They gave order , that the Temples [ of the Gods ] should be adorned with all imaginable splendour : He utterly demolished those very Temples , especially them that were highliest esteemed of by superstitious men . They subjected the servants of God to the most ignominious punishments ▪ He took vengeance on those who had done these things , chastizing them with a f condign punishment from God ; but he never desisted from honouring the memories of Gods holy Martyrs . They drove men that were worshippers of God from the Imperial Pallaces : He put his chiefest confidence in such persons , knowing them to be of all men the best affected and faithfullest to him . They were overcome with [ the love of ] money , having enslaved their minds to a * Tantalick † passion : but he with an Imperial magnificence opened all his Treasures , and made distributions of them with a ‖ Liberality that was bountifull , noble and generous . Lastly , they perpetrated infinite Murders , to the end they might make a seizure of , and expose to sale the Estates of those that were slain : but during the whole Reign of Constantine , every sword hung up as useless to the Judges ; in regard the people and g Decuriones were h ruled by a paternall power , rather than governed by force and necessity . All which things whoever shall attentively consider , he will have good cause to say , that a certain new i Age seemed just then to have appeared ; an unusuall light * after a long darkness having shined upon mankind . And he will confess , that all this was the work of God , who opposed this Religious Emperour , as an Adversary against that multitude of the Impious . CHAP. II. Again concerning the Piety of Constantine , who made a free and open profession of the Cross of Christ. FOr , whereas they were such persons , the like to whom had never appeared at any time , and had dared to act such things against the Church , as * no person from the utmost memory of men ever heard done ; with good reason God himself produced a certain new Miracle , [ I mean Constantine , ] by whom he effected such things as had never been known by report , nor represented to view . For , what miracle was stranger and more unusuall , than the virtue of our Emperour , whom the wisdom of God bestowed upon Mankind ? For withall imaginable confidence and freedom he continued asserting God's Christ to all men ; nor was he ashamed of the † Salutary Appellation : but gloried in reference to that matter , and shewed himself in order to his being taken notice of and known by all men ; sometimes sealing his face with the Salutary sign ; at others , boasting in the Victorious Trophy . CHAP. III. Concerning Constantine's Picture , over which was placed a Cross , and under it * a wounded Dragon . MOreover , in an high painted Table placed before the † Porticus of the Imperial Pallace , he proposed to the view of all men , the Salutary Sign represented in a Picture , set over his own head ; but [ he ordered ] that Enemy and fierce Adversary [ of Mankind , ] who by the Tyranny of the impious had ‖ opposed the Church of God , to be drawn [ underneath , ] in the form of a Dragon * falling into the deep . For the divine Oracles contained in the Book 's of God's Prophets , have termed him a Dragon and a crooked Serpent . On which account the Emperour , under his own and his children's feet , in Encaustick painting exhibited to the view of all men , a Dragon wounded with a Dart thorow the midst of His belly , and cast into the depths of the Sea ; denoting hereby that secret Enemy of Mankind ; whom also he declared to have been thrust down into the pit of destruction , by the power of that Salutary Trophy placed over his head . And these things were tacitely shown by the Picture painted with a variety of Colours . But I am seized with an admiration of the Emperour 's great knowledge ; in regard by divine inspiration he exprest those very things in paint , which the words of the Prophets had declared before concerning that same Beast in this manner , saying , * That God would † unsheath a great and terrible sword against the dragon the serpent that flees , and would slay the dragon that is in the sea . The Emperour therefore exprest the Figures hereof , ‖ having in the Picture truly imitated the thing it self . CHAP. IV. Again concerning the Controversies [ raised ] in Egypt by Arius . THese things he performed with a complacency of mind . But the blackness of Envy , which [ at that time ] in an horrid manner disturbed the Churches of God at Alexandria , and the a pestilent Schism of those of Thebais and Egypt , troubled him not a little . For the Bishops in each City * Strove with the Bishops , and the people made insurrections against the people , and , dasht one against another like the b Symplegades , were cut in pieces by mutual wounds . In so much that , spurred on at length by a fury and desperateness of mind , they attempted impious and nefarious Facts , and were so audacious as to do violence to the Pictures of the Emperour . But these things did not so much excite the Emperour's anger , as they grieved and disquieted his mind ; in regard he was extreamly troubled at the madness of men that were impaired as to their Intellectualls . CHAP. V. Concerning the dissention on account of [ the Feast of ] Easter . MOreover , before these [ distempers , ] there had risen another most sore disease , which a for a long time had infested the Church ; [ namely ] a dissention about the * Salutary Feast . For some affirmed , that the usage of the Jews ought to be followed : others asserted , that † the time it self was accurately to be observed , nor were erroneous persons to be followed , who were estranged from Evangelick Grace b even in this matter also . Whereas therefore the people in all places had now for a long time disagreed one with another , and whereas the divine Laws [ of our Religion ] were disturbed and subverted ; ( for , in one and the same Feast , a * diversity of time begat the greatest dissention imaginable amongst those who celebrated the Feast ; in regard some persons † afflicted themselves with fastings and austerities ; others ‖ indulged to Leisure and Mirth ; ) there was no mortall able to find out and administer a remedy to this mischief ; because the c controversie hung in an equall poyze as 't were between the dissenting parties . To the only Omnipotent God it was easie to cure these Evills . Whose sole Minister of good things upon earth appeared to be Constantine . Who , after he had received an account of what we have even now mentioned , and saw that his Letter to Alexandria proved ineffectuall ; himself mustered up [ all the Forces of ] his own mind , and said , that this * new sort of a War against an invisible Enemy that had disturbed the [ peace of the ] Church , ought to be ended by him . CHAP. VI. In what manner he gave order , that a Synod should be convened at Nicaea . IMmediately therefore setting in array as 't were a divine * Army against † him , he convened an ‖ Oecumenicall Synod ; by honourable Letters inviting the Bishops every where , to the end they should come with all the speed imaginable . Nor was it a simple and bare Order ; but the Emperour's appointment gave assistance to the business it self . For to some he allowed a Liberty of making use a of the Cursus publicus : others he supplied abundantly with the assistances of Beasts of Burden . Moreover , a most convenient [ place ] was assigned for this Synod , a City [ namely ] which from Victory has the name Nicaea , situate in the Province of the Bithynians . When therefore the Emperour's Order was brought into all the Provinces , all persons [ set out ] as 't were from some Goal , and ran with all imaginable alacrity . For the hope of good things drew them , * and the participation of Peace , and [ Lastly ] the spectacle of a new Miracle , to wit , the sight of so great an Emperour . When therefore they were all come together , that which was done appeared to be the work of God. For they who were at the greatest distance one from another , not only in minds , but in bodies , Regions , places , and Provinces ; were seen assembled together in one place . And one City received them all , as 't were some vast Garland of Priests made up of a variety of beautifull flowers . CHAP. VII . Concerning the Occumenicall Synod , at which were present Bishops out of all Provinces . * THe most eminent therefore amongst God's Ministers of all those Churches which fill'd all Europe , Africk , and Asia , were convened . a And one sacred Oratory , enlarged as 't were by God himself , included at the same time within its walls , Syrians and Cilicians , Phoenicians and Arabians ; Palestinians likewise , and moreover Egyptians , Thebaeans , Libyans ; those also that came out of Mesopotamia . There was likewise present at this Synod a Persian Bishop ; nor was b the Scythian absent from this Quire. Pontus also , Galatia , and Pamphilia , Cappadocia , Asia , and Phrygia afforded their most select Divines . Moreover , [ there appeared here ] Thracians and Macedonians , Achaians and Epirots , and such as dwelt far beyond these , were nevertheless present . From * Spain likewise it self , that most celebrated person [ Hosius ] was one , amongst the many others , who sate in this Synod . c The Prelate of the Imperial City was absent indeed , by reason of his age : but his Presbyters were there , who filled his place . Constantine was the d only Emperour of all the Princes since the foundation of the world , who , after he had platted such a Crown as this with the Bond of Peace , dedicated it to Christ his Saviour , as a Divine present and gratefull acknowledgment for the Victories he had obtained over his Enemies and Adversaries ; having constituted this [ Synod convened ] in our days , to be a lively Representation of that Apostolick Quire. CHAP. VIII . That , like as [ 't is said ] in the Acts of the Apostles , they met together out of various Nations . FOr 't is * said , that in the Apostles times , there were gathered together devout men out of every nation under heaven . Amongst whom were Parthians , Medes , and Elamites , and the Inhabitants of Mesopotamia , Judaea and Cappadocia , of Pontus , and Asia , of Phrygia and Pamphilia , of Egypt and the parts of Libya adjacent to Cyrene : strangers also of Rome , Jews and Proselytes , Cretians and Arabians . This only was wanting amongst them , they who met were not all the Ministers of God. But in this present Quire , there was a multitude of Bishops , which exceeded the number of a two hundred and fifty . But the number of the Presbyters and Deacons who followed them , b of the Acolythi , and of the many other persons , was not to be comprehended . CHAP. IX . Concerning the Virtue and Age of the two hundred and fifty Bishops . [ a MOreover , ] of these Ministers of God , some were eminent for their * wisedom and eloquence ; others , for their Integrity of life , and patient sufferance of hardships ; b others , were adorned with modesty and a courteous behaviour . Some of them were highly respected by reason of their great age ; others were eminent for their youthfull vigour , both of body and mind . Some were newly in●tiated into the † Order of the Ministery . To all which persons the Emperour commanded a plentifull provision of food should be every day allowed . CHAP. X. The Synod [ was held ] in the Pallace , amongst whom Constantine went in , and sate together with [ the Bishops . ] BUt on the day appointed for the Synod , whereon the points in controversie were to be determined ; after a every person concerned in that [ determination ] was come b to the very middlemost * Edifice of the Pallace , which [ Edifice ] in greatness seemed to exceed all others : and after a great many Seats had been placed in order on both sides of the Room , the persons who had been sent for went in ; and each of them took an agreeable Seat. But when with a befiting decency the whole Synod had sate down , they were all silent , expecting the Emperour's coming forth . Soon after this enters one , then a second , and a third person of those about the Emperour . Others also went before , not any of the [ Emperour 's ] usuall Protectours and Guards , but * those only of his friends who profest the Faith of Christ. And when , c upon a sign given which declared the Emperour's entrance , they had all risen up , at length he himself d came walking in the midst , like some Celestial Angell of God : shining with his bright purple-garment as 't were with the splendour of Light , glistering with * flaming Rays , and adorned with the clear brightnesses of Gold and pretious Stones . Such was the attire of his Body . But as to his mind , 't was sufficiently manifest , that he was to an accuracy adorned with a fear and reverence of God. And an indication hereof was given by his cast-down Eyes , by his blushing Countenance , and by † his Gate and motion . Moreover , the rest of his Bodily shape ; his tallness of Stature namely , wherein he excelled all persons that were about him , [ as he did likewise ] in a Comliness of Make , in a magnificent gracefullness of Body , and in an invincible strength and might : all these [ accomplishments I say ] being mixt with a † sweetness of disposition , and with an Imperial Lenity and Mansuetude , declared the immense excellency of his mind to be superiour to all manner of commendation . After the Emperour was come to the † upper end of the seats , in the first place he stood in the midst . And when a ‖ low chair made of Gold had been placed before him , he sate not down till such time as the Bishops had beckoned to him . As soon as the Emperour [ had seated himself , ] they all did the same . CHAP. XI . The Silence of the Synod , after Eusebius the Bishop had made a short Speech . THen a He of the Bishops , who sate first on the right-hand-side , arose , and addrest himself to the Emperour in a speech of an indifferent length , wherein he gave Almighty God thanks and praise for † Him. After he had taken his Seat also , Silence was made , all persons having fixt their eyes on the Emperour . When he had lookt upon them all with joyfull eyes and a pleasing countenance , afterwards He made a recollection of his own mind within himself , and with a calm and mild voice uttered these words . CHAP. XII . Constantine's [ Speech ] to the Synod concerning Peace . THe * Sum of my Prayers ( Dearest Friends ! ) was this , that I might enjoy the sight of your Convention . Which having now obtained , I render my thanks to [ God ] the supream King ; because , besides his innumerable other [ Benefits , ] He hath granted Me a sight of this , which is the chiefest of all Goods : I mean , that I might behold all You Convened together , and † find one and the same unanimous Sentiment amongst you all . Let no envious Enemy therefore in future ‖ disturb the happy posture of our Affairs : and , since that opposition made by Tyrants against the Deity is wholly removed by the power of God Our Saviour , let not the malignant Devill a by any other methods * expose the Divine ▪ Law to Blasphemies . For , an intestine Sedition of the Church of God appears to me more grievous and dangerous than any sort of War or Fight whatever : nor do any externall affairs seem more afflictive to Me , than these matters . Indeed , at such time as , by the Will and Cooperation of God , I had obtained a compleat Victory over mine Enemies , b I was of opinion , that nothing remained to Me , but to give God thanks , and to rejoyce with those whom he by our means had set a Liberty . But when ( contrary to all expectation ) I had received information of your disagreement , I lookt upon that † thing as in no wise to be neglected : but wishing that by our assistance a remedy might be applyed to this [ mischief ] also , without any delay I called you all together . And I am highly pleased with the sight of this Your Convention . But shall then judge that I have managed this affair according to my prayers , when I shall behold all of You ‖ conjoyned in your minds , and one amicable agreement in common concluded on amongst you all , which it becomes You , who are persons consecrated to God , c to Preach to others . Delay not therefore , Dearest Friends , ye Ministers of God , and good Servants of the Common Lord and Saviour of us all ! But beginning d even from hence to take away the Occasions of mutuall dissent amongst you , e dissolve every knot of controversie by the Laws of Peace . For by this means You will perform both what is most acceptable to the supream God ; and will likewise bestow a transcendent favour on Me Your Fellow-Servant . CHAP. XIII . That he reduced those Bishops who were at difference , to an agreement . HAving spoken these words in the Latine Tongue , which were done into Greek by some other person , he gave those who presided in the Synod , leave to speak . But then , some of them began to accuse their neighbours ; others answered their accusations , and on the contrary made complaints . Many things therefore being in this manner proposed on both sides , and a great controversie raised even at the first beginning [ of the debate , ] the Emperour heard them all very patiently , and with an a intent mind received their proposed Questions ; and by turns assisting the Assertions of both parties , by degrees he reduced them , who pertinaciously opposed each other , to a more sedate temper of mind . And by his gracious Speeches to each person , and his making use of the Greek tongue , ( for he was not unskilled in that Language , ) He rendred himself most extraordinarily pleasing and delightfull ; b inducing some to be of his opinion by the force of his arguments ; woing others by entreaties ; praising those who spoke well ; and exciting all to an agreement : till at length he had made them all of the same mind and opinion , in relation to all matters concerning which they had before disagreed . CHAP. XIV . The Concordant * Determination of the Synod concerning the Faith , and concerning Easter . SO that , there was not only an universall agreement about the [ Articles of ] Faith , but one and the same time also was generally acknowledged for the celebration of the salutary Feast [ of Easter . ] Moreover , a the Determinations ratified by a Common Consent , were engrossed , and confirmed by the Subscription of every person . Which things having in this manner been performed , the Emperour affirmed that he had obtained this second Victory against the Enemy of the Church , and celebrated a Triumphant Feast in honour of God. CHAP. XV. That Constantine entertained the Bishops at a Feast , it being His Vicennalia . AT the same time the twentieth year of his Empire was a compleated . On which account publick Feasts were celebrated in all the other Provinces ; and the Emperour himself began the Feasts with the Ministers of God , banquetting together with them now reconciled one with another , and by them offering this becoming sacrifice as 't were to God. Nor was any of the Bishops absent from this Imperial Feast . Further , what was then performed , surpasses the bounds of any Narrative . For the b Protectors and Souldiers , with the naked points of their swords , on all sides guarded the Porticus's of the Pallace ; thorow the midst of whom the men of God without fear passed , and went into the inmost Rooms of the Pallace . Then , c some of them * lay down together with the Emperour ; others rested themselves on Stibadia [ or , Beds to eat on ] placed d on both sides . One would have thought , that a representation of Christ's Kingdom was adumbrated , and that the thing it self was a dream , but nothing more . CHAP. XVI . The Gifts bestowed on the Bishops , and the Letters written to all . AFter the Feast had in a most splendid manner been kept , the Emperour received them all , and out of his own magnificence added this also , that he honoured every one of them according to his desert and dignity , with presents from himself . He likewise gave an account of this Synod , even to those who were not present at it , by his own Letter : which I will insert into this very Narrative concerning him [ and will publish it fix't ] as 't were upon some pillar . The Contents thereof are these . CHAP. XVII . Constantine's [ Letter ] to the Churches , concerning the Synod [ convened ] at Nicaea . CONSTANTINUS AUGUSTUS To the Churches . HAving sufficiently experienced , by the flourishing posture of the State , how great the benignity of the Divine power has been towards us ; I judged it my chiefest concern and aim [ to Labour ] for the preservation of one Faith , a sincere Love , and one universally-acknowledged Religion towards Almighty God , amongst the most Blessed * Congregations of the Catholick Church . But in regard this thing could not be firmly and stedfastly constituted , unless all , or at least the greatest part of the Bishops were convened in one place , and every particular that concerns the most Holy Religion were discussed : on this account , when as many of the Clergy , as could possibly be got together , were assembled , and I my Self also , as one of You , was present with them , ( For I will not deny , what I account my greatest Glory , that I am Your Fellow-Servant ; ) all matters were sufficiently discussed so far , till such time as an opinion acceptable to God the Inspectour of all things , was brought to light , a in order † to an universall agreement and union : so that no place might be left for dissention or controversie in relation to the Faith. CHAP. XVIII . The same persons [ words ] concerning the Agreement about the Feast of Easter , and against the Jews . WHere also , after a disquisition made concerning the most Holy Day of Easter , it a was by a generall opinion thought good to be Decreed , that [ that Festivall ] ought to be celebrated by all persons in all places on one and the same day . For what can be more comely , what more grave and decent for us , than that this Festivall , from which we have received the hopes of immortality , should be unerringly kept by all men , in one and the same order , and in a manner apparently agreeable ? And in the first place , it seemed [ to all ] to be a thing unworthy and misbecoming , that in the celebration of that most Holy Solemnity we should follow the usage of the Jews . Who being persons that have defiled their own hands with a most detestable sin , are deservedly impure and blind as to their minds . For , b their usage being rejected , we may by a truer Order , which we have observed from the first day of the Passion untill this present time , propagate the * Rite of this observance to future Ages . Let nothing therefore be common to us with that most hostile multitude of the Jews . For we have received another way from Our Saviour . There is proposed to us a c Lawfull and decent course to [ Our ] most sacred Religion . Let us therefore ( Dearest Brethren ! ) with one accord constantly persist in this course , and withdraw our Selves from that most impure [ Society and ] d their consciousness . For 't is really most absurd , that they should boast , that we are not sufficient of Our Selves , without their instruction , to observe these things . But , of what are they able to pass a right judgment , who after the Murder of the Lord and that parricide , having been struck with madness , are led , not by the conduct of reason , but by an ungovernable * impetus , whither soever their innate rage shall drive them ? Hence therefore it is , that even in this particular they discern not the Truth : in so much that , wandring at the greatest distance e from a decent and agreeable amendment , f they celebrate Easter twice within one and the same year . g What reason have we to follow these men , who , 't is acknowledged , are distempered with a most grievous errour ? For we shall never endure the keeping of two Easters in one and the same year . But , although what I have said were not sufficient , nevertheless it behooveth your prudence , to make it your greatest care , and the constant matter of your Prayers , that the purity of your souls should not in any thing seem to have communion with the usages of most wicked men . Besides , this also is to be considered , that 't is a most detestable thing , that there should any disagreement be found in a matter of so great concern , and in such a solemnity of Religion . For Our Saviour left us but one Festival day of our Liberty , that is the day of His most Holy Passion ; and 't was his will , that His Catholick Church should be one . The members of which Church ( although for the most part they are disperst into many and various places , nevertheless ) are cherished by one spirit , that is by the Divine Will. Let the prudence of Your Sanctity consider , how grievous and indecent a thing it is , that on the self-same days some should keep h strict Fasts , and others celebrate Feasts : and that after the days of Easter , some should be conversant in Feastings and a relaxation [ of their minds ; ] and others devote themselves to set Fasts . Wherefore , 't is the Will of Divine Providence , that this thing should be redressed by a convenient emendation , and reduced to one and the same form , as I suppose you are all sensible . CHAP. XIX . An Exhortation , that they would rather follow the greatest part of the world . SInce therefore it was expedient to make such an amendment in this matter , as that we might have nothing in common with the * usage of those Parricides and Murderers of Our Lord ; and since this is the most decent and becoming Order , which all the Churches of the Western , Southern , and Northern parts of the world , and also some of the Eastern parts , do observe : a on this account all persons have at present judged it good and expedient , ( and I my self have promised that it would please your prudence , ) that that which with one and a concordant mind is observed in the City of Rome , and over all Italy , Affrica , Egypt , Spain , the Gallia's , the Britannia's , the b Libya's , thorowout all Achaïa , the Asian and Pontick Dioecesis , and Cilicia ; Your prudence also would most willingly embrace and receive . Which [ wisedom of yours ] will consider , that not only the number of the Churches in the forementioned places is far the greater ; but that 't is most just and equal , that all men should in common desire that , which c strict reason seems to require , and should have no communion with the d perjury of the Jews . But that I may speak more summarily and briefly , it has pleased the judgment of all in common , that the most holy Feast of Easter should be celebrated on one and the same day . For 't is indecent , that there should be any difference in so great a sanctity : and 't is better to follow that Opinion , e wherein there is no mixture of strange errour and impiety . CHAP. XX. An Exhortation , that [ all ] should * give their assent to the Decrees of the Synod . SInce therefore these things are thus , do you with all willingness receive this † Gift of God , and this truly divine Commandment . a For whatever is transacted [ and determined ] in the holy Assemblies of Bishops , That has a reference to the divine will. Wherefore , when you shall have intimated to all our beloved Brethren those matters which have been transacted , b you ought to embrace and establish the forementioned rule and observation of the most holy day : that when I shall come into the presence of c Your Love ( which I have long since been desirous of , ) I may celebrate the holy Festival with you , on one and the same day , and may rejoyce with you for all things , beholding the Cruelty of the Devil totally removed by the Divine power , and by d our * endeavours ; whilst your Faith , Peace , and Concord does every where flourish . God preserve You , Dearest Brethren ! e A Copy of this very Letter was by the Emperour transmitted into every Province ; whereby , as in a glass , he gives those that reade it , the clearest view of his own mind , and of his piety towards God. CHAP. XXI . [ His ] advice to the Bishops now ready to go away , * that they would preserve Unity . FUrther , when the Synod was about to be dissolved , a He made a Valedictory Speech to the Bishops . For on a set day he called them all together . And when they were met , he advised them that they should use their utmost diligence to preserve Peace one with another , and to avoid pertinacious Contentions ; that they should not be envious , if any Bishop amongst them appeared eminent and approved for wisdom and eloquence : but , should account the virtue of every one to be a common good : that those who were the more eminent ought not to † exalt themselves above them who were meaner : For , that it was God's property to give a judgement concerning every one's true virtue and worth . That it was rather behoveable , that [ the more eminent ] should yield and condescend to the Weaker , with an indulgence and Lenity ; especially , in regard 't was very difficult to find any thing every way perfect . Wherefore , that it behoved them to grant one another pardon for small offences , and to forgive and remit whatever has been committed through humane frailty ; b having always an high regard to , and honour for mutual Concord ; least whilst they raise Seditions and Factions one amongst another , an occasion of derision might be given to those , who are ready to blaspheme the Divine Law. c Of which persons we must take the greatest care , and ought to do all things , in regard they d might easily be saved , if those things performed amongst us could seem to them desirable and worthy of imitation . e And , that they [ ought ] not to doubt , that the advantage [ arising ] from discourses does not profit all men . For some rejoyce , that conveniences are f allowed them as 't were in order to their maintenance : others are wont to flie to Patronage . Some love those from whom they have had a kind reception : and others being honoured with Gifts , are thereby induced to enter into a friendship . But their number is small who are g true Lovers of discourses , and † 't is a rare thing to find a friend of Truth . For which reason they ought all to fit and conform themselves [ to all men , ] and ( like a Physitian ) administer to each person those things which are profitable for salvation ; to the end that the saving Doctrine may be honoured by all men . These were the admonitions [ given them by the Emperour ] in the first place . But in the close he added , that with all diligence and earnestness they would put up their prayers to God in behalf of him . Having in this manner taken leave of them , he permitted them all to return into their own Countries . They therefore went home with all the chearfullness imaginable ; and in future one Opinion , which had been agreed on in the Emperours presence , prevailed amongst all men ; in regard , those who for a long time had been disunited , closed again in one Body as ' t were . CHAP. XXII . In what manner he sent to some , and wrote to others ; and [ concerning ] the distributions of money . THe Emperour therefore , rejoycing at this * great success , by his Letters imparted most plentifull and pleasing fruit to those who had not been present at the Synod . Moreover , he ordered liberal distributions of money to be made amongst all the people , as well those in the Countries as them in the Cities ; in this manner honouring the publick Festivals [ celebrated ] on account of the twentieth year of his Empire . CHAP. XXIII . How he wrote to the Egyptians , and exhorted them * to Peace . BUt when all other persons were at Peace one with another , amongst the Egyptians only the mutual contention was fierce and implacable : in so much that they did again disturb the Emperour ; nevertheless they excited him not to anger . For he † treated them with all the honour imaginable , as if they had been Fathers , or rather Prophets of God ; and called them to him a second time ; and did again with great patience mediate between them ; and honoured them with Gifts again , and declared to them his determination by a Letter : wherein he confirmed and established the Decrees of the Synod ; and besought them that they would be studious to preserve Concord , that they should not distract nor tear in sunder the Church ; but , that they should take into their consideration the memory of the judgment of God. And these things the Emperour suggested to them by † a peculiar Letter . CHAP. XXIV . That he frequently wrote * Pious Letters to the Bishops and People . MOreover , he wrote infinite other things of the same sort with these , and penn'd a vast number of Letters ; † sometimes to the Bishops , wherein he commanded those things which were of advantage to the Churches of God ; at others , he addrest himself by Letters even to the ‖ populacy themselves , [ in which Letters ] this thrice blessed person stiled the people of the Church , Brethren and his own Fellow-servants . But we will at another time get leisure a to make a Collection of these [ Letters and Sanctions ] in a peculiar Volume , to the end the ‖ Series of this our History may not be interrupted at present . CHAP. XXV . That he ordered a Church to be built at Jerusalem , in the holy place of our Saviour's Resurrection . THese matters having been in this manner performed , this pious [ Emperour ] effected a another vast work highly memorable , in the Province of the Palestinians . But what was that ? He lookt upon it as his duty , to render that most blessed place of the Salutary Resurrection , which is at Jerusalem , illustrious and venerable in the sight of all men . He gave order therefore , that an Oratory should forthwith be erected there : which he was induced to do , not without God's appointment ; but had his mind incited thereto by our Saviour himself . CHAP. XXVI . That the Impious had covered our Lord's Sepulchre with Rubbish and Idols . FOr impious men , or rather the whole Tribe of Daemons by the assistance of such men , had heretofore made it their business , wholly to involve that admirable monument of Immortality in darkness and oblivion . [ That Monument I say ] to which an Angel , shining with light , descended from heaven , and rolled away the stone from their minds who were really stony , and who supposed that the living [ Christ ] as yet lay amongst the dead : [ which Angel ] brought glad tidings to the women , and removed the stone of Infidelity from a their minds , to the end he might assert an opinion concerning his Life , who was sought for by them . This salutary Cave therefore some impious and profane persons took a resolution wholly to render invisible ; being so foolish as to think , that by this means they should conceal the truth . Wherefore , having by much labour brought together a vast quantity of earth , b from what place soever they could get it , and heap't it up , they * filled that whole place . And after this they raised it to an height , and paved it with stone ; under which great heap of earth they hid the divine Cave which was below . Then , as if nothing else remained to [ be done by ] them , upon this [ heap of ] earth they prepare a truely horrid Sepulchre of Souls ; erecting a dark Cavern of dead Idols , in honour of that Lascivious Daemon [ whom they term ] Venus : in which place they c offered abominable oblations upon impure and execrable Altars . For by this means only , and not otherwise , they thought to bring to effect what they had attempted , if by these execrable abominations they could cover the salutary Cave . For the Wretches were not able to understand , that it was altogether unlikely , that he who had been Crowned with a Victory over death , should leave this attempt of theirs concealed : d in the like manner as 't is impossible , that the Sun shining above the earth , and performing his † usual course in the Heavens , should escape the knowledge of all mankind . For the power of our Saviour ( which shines with a light far more resplendent than the Sun , and which does not illustrate Bodies [ as the Sun does , ] but the souls of men , ) had now filled the whole world with its own Raies of Light. Nevertheless , the Machinations of these impious and prophane men against the Truth , had continued for a long space of time . Nor was there any person to be found , either of the Presidents , or * Duces , or of the Emperours themselves , who could be fit to destroy this so audacious an impiety ; save only this one [ Prince , ] the Friend to the supream God. Who , inspired with the divine Spirit , and not enduring that that forementioned place , which by the Enemies frauds had been hid under all manner of impure † filth , should be delivered up to oblivion and ignorance ; nor thinking it fit to yield to their malice , who had been the occasioners hereof : having called upon that God who was his Assistant , gives order that it should be cleansed . It being his Sentiment , that that part especially of the Ground , which had been defiled by the Enemie , ought by his means to enjoy the Divine Magnificence . As soon therefore as this Order was issued out from the Emperour , those engines of fraud were thrown down from their vast height to the very ground ; and the Buildings erected to lead men into errour , were ruined and demolish't , together with the very Statues themselves and the Daemons . CHAP. XXVII . In what manner Constantine gave order , that the Materials wherewith the Idol-Temple had been built , and the Rubbish should be removed and thrown at a great distance . NOr did the Emperour's earnestness and diligence stop here . But he issued forth another Order , that the Materials of the Buildings demolished , which consisted of Stone and Timber , should be removed , and thrown at a vast distance without the confines of that Region . Which Order of his likewise was forthwith put in execution . Nor was he satisfied in proceeding thus far only . But , incited again by a divine warmth and zeal , he commanded , that they should dig up the very ground it self of that place , to a vast depth , and carry away the earth which was thrown out a far off , in regard it had been defiled with the Gore of Sacrifices offered to * Devils . CHAP. XXVIII . The discovery * of the most Holy Sepulchre . VVIthout delay therefore this Command was likewise fulfilled . But after another ground † beneath the former , namely the place which was at the bottome , was discovered ; then the August and most Holy ‖ Monument of our Saviour's Resurrection , contrary to all expectation appeared . And then also that Cave , [ which may truly be stiled ] the Holy of Holies , exprest a certain likeness to our Saviour's Resurrection : in regard , after its being * buried in darkness , it came forth into the light again , and gave a manifest History of those Miracles heretofore performed there , to be viewed by them who flock't together to that sight ; [ an History ] that attested the Resurrection of our Saviour a by the things themselves , which sound far more audibly and clearly than any voice . CHAP. XXIX . In what manner he wrote to the Presidents , and to Macarius the Bishop , concerning the Building [ of a Church . ] THese things having been thus performed , immediately the Emperour , by issuing forth pious Laws and constitutions , and by plentifull allowances for expences , orders a Church befitting God to be built about the Salutary Cave , with a magnificence that was rich and royal . For he had laid this design within himself long before , and with a divine alacrity had foreseen that which in future would be . [ He gave command ] therefore to the Governours of the Provinces in the East , that by allowing liberal and plentifull supplies , they should make that Work Stately , large , and Magnificent . But to the Bishop who at that time presided over the Church at Jerusalem , he sent this Letter , wherein by manifest expressions he has asserted * the Doctrine of the saving Faith , writing in this manner . CHAP. XXX . Constantine's [ Letter ] to Macarius , concerning the Building of the Martyrium of Our Saviour . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Macarius . SO great is Our Saviour's Love and Favour , that a no Rhetorick seems sufficient to set forth a Declaration of the present Miracle . For , that the Monument of his most Holy Passion , long since hid underneath the earth , should lie concealed for so many periods of years , till such time as , by the b slaughter of that common Enemy , it should gloriously appear to his servants now set at Liberty , [ is a matter which ] does really surmount all admiration . For , if all those persons who throughout the whole world are accounted wise , should be convened in one and the same place , with a design to speak something agreeable to the worthiness of this matter ; they would not be able after their utmost endeavours , to attain to [ an explication of ] the least part of it . c For , * the authority of this Miracle doth as far transcend every Nature capable of Humane reason , as things that are celestial do exceed those which are humane . Wherefore , this is always my chief and only aim , that as the authority of the truth doth daily demonstrate it self by new Miracles , so the minds of us all should with all modesty and unanimous alacrity , become more carefull and diligent about [ an observation of ] the Holy Law. d Which thing in regard I judge to be manifestly apparent to all men , my desire is you should most especially be perswaded of this , that there is nothing which I have a greater care about and concern for , than that we should adorn that sacred place ( which by God's command I have unburthened of that most detestable accession of the Idol , as 't were of some ponderous and heavy weight ; [ which place ] by God's determination was made holy from the beginning , but was afterwards demonstrated to be more holy , out of which he hath brought to light the Truth and Certainty of Our Saviour's passion ; ) with magnificent and stately structures . CHAP. XXXI . That He would have this Church built so , as to exceed all the Churches in the world , for beauty of Walls , Columns , and Marbles . THerefore , it does well become Your Prudence , so to dispose and make provision of all materials necessary for the work , that not only the Church it self may in stateliness excell all others in what place so ever , but also that the other parts of it may be made such , as that all the beautifullest structures in whatever City may be out-done by this Fabrick . And as concerning the raising and exquisite workmanship of the walls , We would have you know , that the care thereof hath by Us been committed to Our Friend a Dracilianus Deputy to the most Famous the Praefecti Praetorio , and to the President of the Province . For it has been ordered by Our Piety , that Artificers and Workmen , and whatever else they may be informed of from Your Prudence as necessary for the Structure , shall by their care be forthwith sent . But concerning the Columns or Marbles , whatever You Your Self , b on sight of the Modell , shall judge to be more sumptuous and usefuller , make it Your business to inform Us by Letter ; that when we shall understand from Your Letter ; how many and what manner of Materials You stand in need of , they may be conveyed to you from all parts . [ c For 't is but reasonable , that that most admirable place of the whole world , should be beautified according to its dignity and worth . ] CHAP. XXXII . That [ Macarius ] should write to the Presidents concerning the beautifying of the * Concha , and concerning Workmen , and Materials . FUrther , I desire to know of You , whether You think good to have the inner Roof of the Church a Arched , or † Embowed , or made of any other sort of Work. For , if it be Embowed , it may also be ‖ gilded with Gold. b It remains therefore , that as soon as may be , Your Holiness should inform the forementioned Judges , how many Workmen and Artificers , and what money for Expences there will be need of : and that [ Your Holiness ] take care to give Me a speedy account , not only concerning the Marbles and Columns , but in reference also to the Embowed Roofs , if You shall judge that to be the more beautifull Work. God preserve You , Beloved Brother ! CHAP. XXXIII . How the Church of [ Our ] Saviour was built , which the Prophets had termed New-Jerusalem . THese were the Contents of the Emperour's Letter : his * order was immediately followed by the things themselves effectually put in execution . And a in the very Martyrium of Our Saviour , b the New-Jerusalem was built , over against that most celebrated Old [ Jerusalem ▪ ] which having been reduced to the * utmost degree of Ruine and desolation after that nefarious Murder of Our Lord , underwent the punishment of its impious Inhabitants . Opposite to this [ City ] therefore , the Emperour erected † the Trophie of Victory which Our Saviour had gained over death , ‖ with a rich and gorgeous splendour . And this perhaps was that fresh and New Jerusalem , spoken of in the Oracles of the Prophets ; concerning which there occurs so many , and such large expressions uttered by the divine Spirit it self . In the first place therefore , he adorned the sacred Cave , in regard it was the Head of the whole work ; to wit , that divine Monument , at which an Angel shining with [ a celestial ] light , heretofore * declared to all men that Regeneration which was demonstrated by our Saviour . CHAP. XXXIV . A description of the Fabrick of The most Holy Sepulchre . THis [ Monument I say , ] in regard it was the Head of the whole work , the Emperour's Munificence in the first place * adorned with Eximious Columns , and with all imaginable beauty ; and rendred it glorious and splendid by various sorts of Ornaments . CHAP. XXXV . A description of the Atrium , and of the Porticus's . AFter that he passed to a most Spacious place , open to the pure air . The * Ground whereof he beautified by paving it with a shining or bright stone , and inclosed it b on three sides with Porticus's that † were extended to a vast length . CHAP. XXXVI . A description of the Walls , Roof , Beauty , and Gilding * of the Church it self . FOr , to that side placed opposite to the Cave ( which [ side ] lookt towards the rising Sun , ) the † Basilica was joyned : a Work admirable and stately , raised to an immense height , and extended to a vast length and breadth . The In sides of which Structure a were covered with Crusts of Marble , that were of different colours : but the outward surface of the Walls , being beautified with polisht Stones cemented together by exact joynts , made a most glorious and beautifull shew , nothing inferiour to the appearance of Marble . * As to the top of the Church , he covered the outward part of the Roof with Lead , in regard that was the strongest defence against Winter showers . But the Inner Roof being † set with b Carv'd Lacunaria , and spread like some great Sea all over the Church by ‖ Tables joyned one with another , and covered all over with the * purest Gold , made the whole Church shine , as 't were , with Rayes of Light. CHAP. XXXVII . A description of the double Porticus's on both sides , and of the three Eastern Gates . FUrther , at both the sides , a double b Porticus's as well c beneath as above , in length equalled the whole Church ; the Roofs of which [ Porticus's ] were likewise variously adorned with Gold. Of these [ Porticus's , ] d they which were in the Front of the Church , were under-prop't with vast Columns : e but those which were more inward , were born up by f piles of Stone most beautifully adorned on the outside . Three ‖ doors fitly placed at the rising Sun , received the multitudes of those that went in . CHAP. XXXVIII . A description of the Hemisphaere , and of the twelve Columns with their Capitals . OPposite to these [ doors ] was the a Hemisphaere , the Head of the whole Work , b which was * stretch't to the top of the Church . This Hemisphaere was † begirt with twelve Pillars , equall to the number of our Saviour's Apostles . The heads of which [ Pillars ] were adorned with vast Capitals made of Silver : which the Emperour himself had dedicated to his God , as the fairest sacred present . CHAP. XXXIX . a A description of the Area , Exhedrae , and Porches . b HEnce , at those passages which to them that goe out lie before the Church , he interposed an Area [ or Court. ] In which place there were c first the Atrium , then the Porticus's d on both sides , and last of all the Gates of the Atrium . After which , the Porches of the whole Structure [ placed ] e in the very middle of the Street ( where there was a Market , ) being most beautifully adorned , gave such as were making a journey abroad , a most amazing * prospect f of the things seen within . CHAP. XL. Concerning the Number of the * Donaria . THis Church therefore , which was a manifest evidence of the salutary Resurrection , the Emperour erected ; and beautified it throughout with a furniture that was † magnificent and truly Imperial . He adorned it likewise in a various manner with inexpressible ‖ ornaments of innumerable consecrated Gifts , consisting of Gold , Silver , and pretious Stones . The Composure of which [ ornaments , ] being wrought with the most curious workmanship , and [ eminent ] for greatness , number , and variety , we are not now at leisure to describe particularly . CHAP. XLI . Concerning the Building of the Churches at Bethlehem , and on the Mount of Olives . HAving likewise in the same Country found other places a ennobled with two * Sacred Caves , he beautified them also with magnificent † ornaments . To that Cave , wherein our Saviour first made his Divine appearance , where also he endured to be born in the flesh ; he attributed a becoming Honour . But in the other Cave he honoured the Memory of our Lord's Ascent into the heavens , which [ had heretofore hapned ] on the top of a Mountain . And these places he adorned most magnificently ; and [ at the same time ] eternized the Memory of His own Mother , who had procured so great a Good for Mankind . CHAP. XLII . That Helena Augusta , the Mother of Constantine , going [ to Bethlehem ] on account of Prayer , built these [ Churches . ] FOr , in regard she had resolved to pay the due debt of her pious affection to God the supream King , and had determined that she ought to give thanks with Supplications for her own Son so glorious an Emperour , and for his Sons the Caesars most dear to God , her Grand-children ; though now very aged , yet a she hastned and came with a youthfull mind , ( being a woman of a b singular prudence , ) that she might view that admirable Ground , and with a care and sollicitude truly Royal , might make a Visit to the Eastern Provinces , * Cities , and people . But , after she had given a due Veneration to the Footsteps of our Saviour , agreeable to that prophetick Expression which runs thus , † Let us worship at the place where his Feet have stood : immediately she left the fruit of her own piety even to posterity . CHAP. XLIII . Again Concerning the Church at Bethlehem . FOr , she forthwith dedicated two Churches to that God whom she had adored : the one at the Cave * wherein Christ was born : the other on the Mountain † whence he had ascended into Heaven . For ‖ Emanuel endured to be born for us a under the earth : and the place of His Nativity is by the Hebrews termed Bethlehem . And therefore the Empress most dear to God , adorned the place where the Theotocos was delivered , with admirable Monuments , and illustrated that Sacred Cave with all manner of Ornaments . Not long after which , the Emperour honoured it also with Imperial sacred Gifts ; increasing his Mother's * Magnificence with Monuments of Silver and Gold , and b with various Curtains . Further , the Emperour's Mother , † in memory of his Ascent into the Heavens who is the Saviour of all , raised stately Edifices in the Mount of Olives ; erecting a sacred House c together with an holy Church upon the very top of the Mount. d Moreover , here ( as the true History attests , ) the supream Saviour c in the very Cave informed his * disciples in secret Mysteries . But the Emperour himself in this place also reverenced the supream King with all manner of sacred Gifts and Ornaments . And these two stately and most beautifull Monuments worthy of an eternal Memory , [ erected ] at the two sacred Caves , Helena Augusta the Religious Mother of a Religious Emperour , dedicated to God Her Saviour , being the indications of a pious affection ; Her Son reaching out to Her the right hand of His Imperial power . Not long after which , this aged woman received a † reward worthy [ of her Labours . ] For , having passed the whole time of her Life , unto the very Threshold of old age , in all manner of felicity , and having as well in words as deeds brought forth plentifull fruits of the saving precepts ; and having for that reason lead a Life void of trouble and grief , in the greatest healthiness both of body and mind ; at length she obtained from God , both an end befitting her piety , and a reward also of her good [ works , ] even in this life present . CHAP. XLIV . Concerning Helena's greatness of Mind , and Beneficence . FOr whilst she was taking her progress round the whole East with a * Royal Magnificence , she heapt innumerable benefits and favours , both on Cities , and on every private person also who approacht her : and with a liberal † hand she distributed numerous [ largesses ] amongst the Military Forces . But , on the poor , naked , and on such as were destitute of all help and comfort , She bestowed very many Gifts : making distributions of money to some ; plentifully supplying others with clothes to cover their bodies . Othersome She set at Liberty from bonds , as also them afflicted with the slavery of the Mines : She likewise freed some that were opprest by the violence of persons more powerfull than themselves ; and again , re-called others from banishment . CHAP. XLV . In what manner Helena was religiously conversant in the Churches . HAving rendred her self eminent by such actions as these , [ in the interim ] she in no wise neglected Her piety towards God. For * She was seen to come constantly into the Church of God ; and beautified the sacred houses with splendid ornaments ; not contemning the † Churches even in the smallest Cities . You might therefore have beheld this admirable woman , in a ‖ modest and decent garb associating her self with the rest of the multitude , and demonstrating her Reverence towards God , by all manner of pious actions . CHAP. XLVI . How , being eighty years old , and having made her Will , she ended her Life . BUt at length , when , after she had lived a sufficient space of time , she was called to a better allotment ; having prolonged her life till about the eightieth year of her age , and being arrived at the very confines of death , she composed ordained and declared her last Will and Testament , constituting her only Son ( * sole Emperour , and Lord of the world , ) Her heir , together with his Sons the Caesars Her Grand-children ; and distributing to each of Her Grand-children , those her own Goods , whatever she was possest of throughout the whole world . Having in this manner made Her Will , afterwards she closed her life , Her † Great Son being present with and standing by her , ‖ paying her all imaginable respect , and embracing her hands . Insomuch that , to those whose Sentiments are good and true , this thrice-blessed woman in no wise seemed to die , but in reality to * make a change of this earthly life , for one that was celestiall . a Her soul therefore was new-framed into an incorruptible and Angelick substance , and received up to her Saviour . CHAP. XLVII . In what manner Constantine deposited his Mother ; and how he honoured her whilst she was living . BUt the Body of this Blessed woman was vouchsafed no trivial Honour . For it was conveyed into the a Imperial City [ accompanied ] with a numerous train of the [ Imperial ] Guards ; where it was deposited in a Royal Monument . In this manner the Emperour's Mother closed her Life ; a woman worthy of an indelible Memory , both in respect of her pious Actions , and also on account of that most eminent and admirable Son born of her . Whom 't is fit we should stile Blessed , besides all other things , even for this also , his piety towards her who brought him forth ; whom he rendred so Religious , ( she having before not been a worshipper of God , ) that she seemed from her tender years to have been discipled by b Him Himself who is the common Saviour of all : whom he honoured with Imperial Dignities in such a manner , that in all the Provinces , and by the very Companies of the Milice , she was stiled Augusta and Empress ; and Golden Coynes were stamp't bearing her Image . Moreover , Constantine granted her a power over the Imperial Treasures , to make use of them according to her own arbitrement , and to dispose of them according to her own mind , in such manner as she thought good , and as every thing might seem well-pleasing to her . For even in * this respect also , her Son rendred her conspicuous and † admirable . Wherefore , amongst those things belonging to the illustrating of his Memory , We have , not without reason , included these also , which out of his transcendency of piety the Emperour performed in honour of his Mother ; whereby he fulfilled the Divine Laws , which do injoyn due [ Offices ] of honour towards Parents . These forementioned beautifull structures therefore , the Emperour in this manner erected in the Province of Palestine . Moreover , in all the other Provinces also , he built new Churches , and made them far more stately than those that had been before . CHAP. XLVIII . In what manner He built * Martyria at Constantinople , and abolished all manner of Idolatry . BUt when he had resolved upon raising that City to the highest honour which bore His own name , he beautified it with many Oratories , with vast Martyria , and with most stately Houses ; part whereof were erected in the Suburbs , and part within the City it self . And by this means , he both honoured the Memories of the Martyrs , and likewise consecrated his own City to the God of the Martyrs . In fine , being a wholly inspired with the wisdome of God , he thought it requisite , in such a manner to purifie that City , which he determined to dignifie with the appellation of his own name , from all sorts of Idolatry ; that the images of those reputed to be Gods , should no where be worshipped in Temples therein ; neither should Altars defiled with the † Bloud of Victims be visible in it ; nor Sacrifices wholly consumed by fire ; nor should the Festivals of Daemons [ be celebrated there ; ] nor any other of those usages [ commonly practised ] amongst superstitious persons . CHAP. XLIX . The Sign of the Cross in the Pallace , and [ the * Effigies of ] Daniel in the † Conduits . YOu might therefore have seen in the Conduits situate in the middle of the Forum , the † Representations of the Good Shepherd , well known to those skill'd in the Divine Oracles ; [ the Effigies ] of Daniel likewise , together with the Lyons , a cast in Brass , and shining with ‖ plates of Gold. Further , so ardent a divine Love had possest the mind of the Emperour , that in the stateliest Room of all those within the Imperial Pallace , at the very middle of the Embowed Roof which was gilded with Gold , a large Table was displaied , in the midst whereof was fixt the Sign of our Lord's passion , consisting of a variety of pretious Stones , and wrought with a great quantity of Gold. And this [ in my judgment ] seemed to have been * set up by that pious Emperour , as the preservative of the Empire it self . CHAP. L. That He built Churches at Nicomedia also , and in other Cities . WIth these [ ornaments ] therefore He beautified his own City . He likewise honoured the a chief [ City ] of Bithynia with the Monument of a most * stately and most magnificent Church ; in which place also , † at his own charge , he erected the Trophies of Victory which he had gained over the Enemies and Opposers of God , in honour of his own Saviour . Moreover , he also grac't the chiefest Cities of the rest of the Provinces , with most beautifull Oratories : b for instance , that City which was the Metropolis of the whole East , that took its name from Antiochus . In which [ City , ] as 't were in the head of all the Provinces of that Region , he dedicated [ to God ] a † Peerless Church , in resect both of its Largeness and Beauty . For he encompassed the whole Temple with a large circuit on the outside : c but within , he raised the Basilica to an immense height : it was built in an d eight-square figure ; and surrounded on all sides with many Lodging Rooms , and e Exhedrae , and with * apartments f as well above as under [ or , even with ] the ground . Which Church [ he beautified ] with ‖ a vast quantity of g Gold , and † adorned it with Brass and other Materials of great value . CHAP. LI. That He likewise gave order for the building of a Church in [ the place called ] Mamre . THese were the most eminent Structures , which the Emperour dedicated to God. But , having been informed , that that one and the same Saviour , who had lately made his appearance in the world , had heretofore exhibited the presence of His Divinity , to certain men of Palestine that were lovers of God , near that called the Oak of Mamre ; He ordered an Oratory to be erected there also , to the God who had appeared . Therefore , the * Emperour's order was issued out to the Governours of Provinces , by the Letters transmitted to each of them , commanding them to bring to effect what they had been enjoyned to perform . But to us who write this History , he sent an a Exhortation full of wisedome . A Copy whereof I judge fit to be inserted into this present work , to the end that the care and diligence of this most pious Emperour might be accurately known . Having blamed us therefore for those things , which , as he had been informed , were done in the forementioned place , he wrote word for word thus . CHAP. LII . Constantine's Letter to Eusebius concerning Mamre . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Macarius and the rest of the Bishops of Palestine . EVen this very one thing was a most eminent favour a of my most Holy Mother-in - law b towards you , that by Her Letters to us She hath made known that nefarious boldness of certain impious persons , which hitherto hath lain concealed amongst you : to the end that , that long-neglected Crime might , ( though late , nevertheless ) necessarily obtain a befitting animadversion and cure from us . For , 't is most certainly the greatest impiety , that holy places should be defiled by detestable impurities . What therefore is that ( dearest Brethren ! ) which , when it had escap't Your prudence , Our foresaid Mother-in-law , by reason of Her Reverence towards the Deity , was not able to keep concealed ? CHAP. LIII . That our Saviour appeared there to Abraham . THat place termed a at the Oak Mamre , wherein we are informed that Abraham had his habitation , is ( She b says ) every way defiled by some superstitious persons . For , c She has given us an account , that d Idols which deserve an utter ruine and destruction , are erected near that Tree , and that an e Altar is built hard by , and that impure Sacrifices are continually * offered there . Wherefore , in regard this thing seems both disagreeable f to Our Times , and an indignity also to the sanctity of that place ; I would have Your Gravity know , that we have given order by Letter to the most Perfect Acacius the Comes and a g Friend of ours ; that without any delay , not only all the Idols , which can be found in the fore-mentioned place , shall be committed to the flames ; but that the Altar also shall be totally demolished : and , that h a condigne punishment shall be inflicted on all those , who , after this Order of Ours , shall dare to perform any thing that is impious in that place . Which place moreover We have commanded to be beautified with the pure Edifice of a Church , to the end it may be made a fit Seat for holy men . But if any thing shall happen to be done contrary to Our Precept , 't is fit it should without any delay be made known to Our Clemency , by Your Letters namely : to the end We may Order the person detected to undergo the extreamest of punishments , as being a transgressour of the Law. For you are not ignorant , that the supream Lord and God appeared first to Abraham in that place , and talkt with him . Moreover , the observance of the holy Law took its first beginning there . There Our Saviour himself , together with the two Angels , first gave Abraham a full sight of his own presence . There God first of all appeared unto men . There he made Abraham a promise concerning his future feed ; and immediately fulfilled that promise . There he foretold , that he should be the Father of many Nations . Which things being so , 't is fit , as to me it seems , that by Your care this place should be preserved from all manner of pollution , and restored to its Pristine Sanctity ; that so in future , no other thing be done in that place , save the performance of a befitting worship to the Almighty and Our Saviour and to God the supream Lord. Which thing i 't is fit you should observe with a due care , if Your Gravity be desirous ( of which I am confident ) to accomplish my will , which is chiefly inclined to the worship of God. God preserve you , Beloved Brethren ! CHAP. LIV. The demolishment of the Idol-Temples and * Images in all places . ALL these things the Emperour performed with all imaginable earnestness , to the Glory of [ Christ's ] salutary power . And in this manner he ceased not from giving honour to God his Saviour . But he endeavoured all manner of ways to † confute the superstitious errour of the Heathens . Therefore , the Porches of some Temples in the Cities were * laid open , they being , by the Emperour's order , deprived of their doors : the Roofs of others were ript , that wherewith they were covered being taken off . The venerable Brazen † Statues of other some , on account whereof the errour of the Ancients had for a long time boasted , were exposed to publick veiw a in all the Forum's of the Emperour's City . In so much that , for a reproachfull sight to the Spectatours , there lay exposed to view , in one place Apollo Pythius , in another Sminthius ; and in the very Cirque it self The Delphick Tripods ; and the b Heliconian Muses in the Pallace . In fine , the City which bore the Emperour's name , was filled in all places with Images , which being made of Brass with great art and curiosity , had heretofore been consecrated in every Province . To whom , under the notion of Gods , when men distempered with errour had for many ages in vain offered numerous Hecatombs and Holocausts ; at length , though late , they learn't to be wise ; after the Emperour had begun to make use of these very Images as objects of sport in order to the laughter and recreation of the Beholders . But , on those Images made of Gold c he was revenged another way . For , whereas he perceived , that the simple multitude , like children , in vain stood in fear of those * Bugbeares of errour made of Gold and Silver ; it was his Sentiment , that they ought wholly to be destroyed ; in regard they would be like some pieces of Stones cast before the feet of those who walk in the dark ; and because a smooth and plain passage through the Kings-high-way was in future to be opened to all men . d Having therefore considered these things with himself , he was of opinion , that he stood not in need either of military Forces or a numerous army , in order to his giving check to these things ; but , that one or two of those persons well known to him , were sufficient to effect this business ; whom by one nod he dispatch't away into every Province . They , confiding in the Emperour's piety , and in their own Religiousness towards God , made their way thorow the thickest crowds and thorow infinite multitudes of people , e and totally destroyed that ancient errour [ of Idolatry ] in all Cities and throughout every Country . And in the first place they commanded the Priests themselves , with much laughter and disgrace to bring forth their Gods out of certain dark recesses . Then they devested [ those Gods ] of their outward dress , and exposed their inward deformity , which lay concealed under a painted shape , to the eyes of all men . Lastly , having serap't off that matter which seemed to be usefull , and † cast it into the fire , and melted it down ; so much of it as by them was thought to be of use and necessary , they reserved , and put it up safe . But what was superfluous and wholly useless , that they left to the superstitious for a lasting monument of disgrace . f Moreover , this admirable Emperour performed another thing of this nature . For , at the same time that those Idols of the dead , made of pretious matter , were spoyled in that manner we have declared , g He ordered the rest of the Images consisting of Brass to be brought together . Therefore , those Gods , celebrated in the doting Fables [ of the Greeks , ] having had ropes made of hair cast about them , were drag'd away bound . CHAP. LV. The demolishment of the Idol-Temple at Aphaca in Phoenice , and [ the disannulling ] those Acts of uncleanness [ committed there . ] AFter this the Emperour having as 't were lighted a most bright Torch , lookt about with his Imperial eye , if peradventure he might any where find any Remains of Errour as yet lying concealed . And as some most sharp-sighted Eagle , which has raised her self to heaven on her wings , sees from above those things on the earth which are at the greatest distance : in the same manner he , whilst he * was resident in the Imperial Pallace of a his own most beautifull City , beheld as from a Watch-Tower a certain pernicious snare of souls in the Province of the Phoenicians . It was a Grove and a Temple , [ not placed ] in the midst of a City , nor in the Forums , or Streets ; of which sort many [ are visible ] in Cities , most gloriously built for ornament sake : but this [ Temple ] was out of the way , far distant from the common Road and beaten path , consecrated to that filthy Daemon [ termed ] Venus , in part of the top of [ Mount ] Libanus which is at b Aphaca . This was a School of wickedness , [ open ] to all impure persons , and such as with all manner of * Intemperance had debauch't their bodies . For certain effeminate men , who ought to be termed women rather then men , having renounc't the † Gravity of their own Sex , appeased the Daemon ‖ by suffering themselves to be made use of as women . Besides , unlawfull * mixtures with women , and adulteries , and other † obscene and infamous facts were committed in that Temple , c as in a place that was lawless and without a Governour . Nor was there any one that might inspect what was done in that place , in regard no person of gravity or modesty durst go thither . But the impieties committed there could not lie concealed from this great Emperour . But when He Himself had lookt into them with the eye of Imperial providence , he judged such a Temple as this to be unworthy of [ being enlightned ] with the Rays of the Sun. Wherefore , he orders it to be totally demolished , together with its Statues and consecrated Gifts . Immediately therefore , the * Engines of this impudent and libidinous errour were dissipated by an Imperial Order ; and a company of Souldiers gave their assistance in cleansing that place . And they who had hitherto been addicted to Lasciviousness , being scar'd by the Emperour's Menaces , in future learned Modesty : as likewise did those superstitious Heathens , that in their own opinion seemed very wise ; who even themselves truly and experimentally understood their own vanity ●nd folly . CHAP. LVI . The demolishment of Aesculapius's Temple at Aegae . FOr , whereas the [ superstitious ] errour of those thought to be wise , was great and much talk't of , in reference to that Daemon of Cilicia ; almost infinite numbers of men highly admiring him as a Saviour and a Physitian ; in regard he sometimes appeared a to those who slept in his Temple ; at others , healed the diseases of them that were infirm in their bodies : ( nevertheless , he was a manifest Destroyer of souls , a Seducer of men from the true Saviour , one that drew off such as could easily be imposed upon , to the errour of impiety : ) the Emperour b behaving himself according to his wonted manner , ( for he had proposed the jealous God and true Saviour as the object of his adoration ; ) ordered this Temple also to be pulled down to the very ground . Presently therefore , at one nod of the Emperour 's , [ this Temple , which was ] a wonder cryed up amongst the c noble Philosophers , lay flat on the ground , being ruined by a Company of Souldiers : and [ together with the Temple ] d He that lay lurking within it , who was not a Daemon , nor a God , but a Seducer of souls , one who for an exceeding long space of time had led men into errour . Thus therefore he , who promised that he would free others from their illnesses and calamities , was not able to find out a e remedy in order to his own preservation ; no more than when he was struck with thunder ( as we are told in the f Fables . ) But the Actions of * Our Emperour , being such as were highly acceptable to God , were not in like manner fabulous : but by the manifest power of Our Saviour himself , this Temple in that place was so utterly ruined [ together with others , ] that not the least footstep of the former madness was left remaining there . CHAP. LVII . How the Heathens having rejected their Idols , returned to the knowledge of God. WHatever persons therefore had heretofore been addicted to the superstitious worship of Daemons , when with their own eyes they saw their own errour confuted , and actually beheld the Ruine of the Temples and Images in all places ; some of them came over to the salutary Doctrine of Christ : but others , although they refused to do that , yet condemned the vanity of their fore-fathers , and laught at and derided those which by them had heretofore been accounted Gods. And indeed , how could they forbear having such thoughts as these , when under an external beauty and splendour of the Images , they saw so much filth and impurity lie concealed within ? For either the Bones of dead Bodies , and dry skulls a stoln by the frands of Conjurers , were within them : or else , nasty rags and clouts stuft with abominable filth ; or lastly , a bundle of hay and straw . Which after they beheld heapt together within their soulless images , they blamed both their own and their fathers extream folly of mind ; especially when they perceived , that within those their * Adyta , and within the Images themselves , there was no Inhabitant , b no Daemon , no Utterer of Oracles , no God , no Prophet , as they had before perswaded themselves ; no not so much as an impotent or obscure phantome . And therefore every dark Cavern , and every secret Recess was readily opened to those sent by the Emperour : the Adyta also , and places before inaccessible , as likewise the inmost parts of the Temples , were trodden by the feet of the Souldiers . So that , hereby was discovered and exposed to publick view that blindness of mind , wherein all the Heathens had for so long a time been kept involved . CHAP. LVIII That having demolished Venus's Temple at Heliopolis , He was the first who built [ a Church there . ] a ANd these things may deservedly be recounted amongst the Emperour's famous Actions ; as likewise those matters particularly constituted by him in several Provinces . Of which sort is that [ which we have seen performed by him ] at Heliopolis a City of Phoenice . In which City the Heathens who honoured obscene Lust with the appellation [ of the Goddess Venus , ] permitted their wives and daughters to commit whoredom with impunity . But now a new and modest Law is issued out from the Emperour , whereby 't is cautioned , that no one of those usages heretofore common amongst them , shall in future be in any wise audaciously practised . And to these persons he again transmitted instructions in writing ; for he b was * appointed by God for this reason chiefly , that he might instruct all men in the Laws of Temperance . Wherefore , he accounted it not a thing below himself , to Preach even to these persons by his own Letter , and to exhort them to hasten to the knowledge of God. And in that place he added works consonant to his words , erecting even amongst them a c most spacious Church with the Edifices belonging thereto . In so much that , d what had no where been heard of by any preceding age whatever , was then first of all really compleated ; and a City of men addicted to the superstitious worship of Daemons , was vouchsafed a Church of God , and Presbyters and Deacons ; and a Bishop consecrated to the supream God , presided over the inhabitants of that place . Moreover , the Emperour taking great care that many persons might come over to the Faith of Christ , made large distributions there , in order to the relief of the poor : and in this wise he perswaded and invited men to the salutary Doctrine , in a manner uttering those very words spoken by Saint Paul ; * whether in pretence , or in truth , Christ is preached . CHAP. LIX . Concerning the disturbance raised at Antioch on Eustathius's account . BUt , whilst all persons passed their lives in the greatest joy imaginable on account of these [ Blessings , ] and the Church of God was all manner of ways exalted amongst all Nations every where ; the envy [ of the Devil , ] who is always contriving Plots against the Good , began again to make an insurrection against this so great a prosperity of our affairs : supposing , that the Emperour , † exasperated at our disturbances and indecencies , would in future have his affection towards us alienated . Having therefore kindled a great fire , he ‖ filled the Church of Antioch with Tragical Calamities : in so much that , there wanted but little of the whole Citie 's being utterly subverted . a For the people of the Church were divided into two Factions ; and the Commonalty of the City in an hostile manner were so highly enraged against the Magistrates themselves , and the b Milice : that , they were just upon the point of drawing their Swords , had not the providence of God , and the fear of the Emperour , represt the violence of the multitude . And here the clemency of the Emperour , like a Saviour and Physitian of souls , did again by discourse administer a Cure to those distempered . For he dispatcht away thither one of those about him , whom he had had tryal of , a person honoured with the dignity of a Comes , a man eminently trusty and faithfull ; [ by whom he spake ] to those people in a most gracious manner . And by Letter after Letter he exhorted them to entertain thoughts of Peace ; and taught them to practise such things as were agreeable to the divine Religion . And at length he prevailed with them ; and excused them in those Letters he wrote to them , affirming that he himself had publickly heard c him who had been the occasioner of that Tumult . And these Letters of his , which were filled with no ordinary Learning and Utility , I had inserted at this place , had they not set a Brand of infamy on the persons † guilty . Wherefore I will at present omit them , being resolved not to renew the memory of mischiefs : and will only annex those Letters to this Work , which he wrote to d express the joy and satisfaction of his own mind in reference to the Peace and agreement of others . In which Letters he entreats them , that they would not in any wise challenge to themselves the Prelate of another place , by whose intervention they had made up a Peace amongst themselves ; but that , agreeable to the Canon of the Church , they should rather choose him Bishop , whom [ our Lord ] himself the Common Saviour of all , should design [ for that office . ] He writes therefore both to the people , and also to the Bishops , severally , these following [ Letters . ] CHAP. LX. Constantine's Letter to the Antiochians , that they should not draw away Eusebius from Caesarea ; but should seek another [ Bishop . ] VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To the people of Antioch . HOw gratefull and pleasing is the Concord amongst You * to all the prudent and wise men of this Age ! Even I my Self , Brethren , have determined to embrace You with an everlasting affection ; being invited thereto both † by the Rule of Religion , and by your way of Life , and also by your love and favour . This is most certainly the genuine product of Blessings , to ‖ act with an understanding that is right and sound . For what can so much become you ? a Wonder not therefore , if I shall affirm the Truth to have been to you * a cause of safety , rather than of hatred . Indeed , amongst Brethren ( to whom one and the same affection of mind , and a progress in the way that is right and just , doth by Gods assistance promise an enrollment into the pure and holy family ; ) what b can be more goodly and valuable , than with a joy and unanimity of mind to rest contented at their beholding the Blessings of all men ? Especially , in regard the instruction of the divine Law incites c your purpose of mind to † a greater perfection , and because 't is our desire that your judgment should be confirmed by the best determinations . This will perhaps seem strange to you ; what namely this preface of our ‖ Letter should mean. Truly , I will neither avoid , nor refuse to declare the reason of this matter . For I confess that I have perused the Acts , wherein both from your honourable commendations and Testimonies in reference to Eusebius Bishop of Caesarea , ( whom I my Self also have long since very well known , on account as well of his Learning as his Modesty ; ) I perceive you have an d inclination towards him , and are desirous of making him your own . What , think you , came into my mind , who am e earnestly hastning to an accurate disquisition of * what is right and true ? What a care and solicitude [ do you believe me ] to have taken on account of that your desire ? O Holy Faith , which by the Words and Precepts of our Saviour dost exhibite to us as 't were an express † representation of Life ; with what trouble wouldest even Thou thy self resist ‖ Sinners , unless Thou shouldest wholly refuse to serve in order to gain and favour ! Indeed to Me , he seemes to have f conquered even Victory her self , who * makes Peace his more earnest study and endeavour . For where that which is decent , is lawfull to any one , no body can be found who is not highly pleased with it . I beseech you therefore , Brethren , on what account should we so determine , as thereby to procure others an injury ? For what reason do we follow those things , which will certainly overthrow the Faith of Our Opinion ? Indeed , I do highly praise that person , who by you also is approved of as worthy of honour and affection . Nevertheless , that ( which amongst all should remain firm and ratified , ) ought not in such a manner to have been * enervated , as that all persons should not be contented g with their own Limits , nor all enjoy their domestick Blessings ; and that in a search after those who might equally seem worthy of the Bishoprick , not only one , but many persons should not be † produced comparatively of equall worth with ‖ this person . For when neither * Terrour nor Roughness gives any disturbance to Ecclesiastick Honours , it happens that those [ Honours ] are alike in themselves , and † are in all things equally desireable . Nor is it agreeable to reason , that a deliberation concerning this matter should be made h to the injury of others : in regard the minds of all men , whether they may seem to be i meaner or more illustrious do equally admit of and keep the divine * Dogmata ; so that , as to what relate● to the Common † Faith , one sort of persons are in nothing inferiour to another . k But should we plainly declare the Truth , any one might with good reason affirm , that this is not to detain a man , but rather to take him away by force ; and , that what is done is an act of Violence ▪ not of Justice . And whether the * generality of the people think thus , or otherwise , I my self do plainly and boldly affirm , that this business gives occasion for an accusation , and does raise the disturbance of no small tumult . For , even lambs do shew the † force and strength of their teeth , as often as ( the usual care and Concern of their Shepherd for them growing more remiss , ) they perceive themselves deprived of their former guidance and looking to . Now , if these things be thus , and if we are not mistaken ; in the first place , Brethren , consider this . ( For many , and those great advantages will offer themselves to you even at the very beginning . ) First of all [ I say consider this ; ] whether the ‖ affection and love you have one towards another will not be sensible of some abatement of it self . Then [ weigh this also , ] that that person who l came to you on account of good advice , does from the divine Judgment reap to himself the due fruit of Honour ; in regard he has received no mean favour from that Honourable Testimony which you by a general consent have given of His * Virtue . Lastly [ consider , ] m that 't is agreeable to your usage , to make use of a care and diligence which becometh good judgment , in your looking out for such a man as you stand in need of ; so as that you may avoid all manner of tumultuous and disorderly Clamour . For such sort of Clamour is always † noxious ; n and from the * collision of several men one against the other , sparks and fires are usually raised . May I therefore so please God and you , and may I so leade a Life agreeable to your desires and wishes , as I Love you , and the Calm Port of your Mildness ; o since you have cast out that silth , and instead thereof have brought in Concord with good Morals , and have put up [ A-boord your Ship ] the firm Flag [ of the Cross ; ] p Steering a prosperous course to the Light it self , with Rudders of Iron , as one may say . Wherefore , q convey on Boord your Ship the incorruptible Cargo . For , whatever could any way defile the Vessel , is drawn out by the Pump as ' t were . Now therefore , use your utmost endeavours , that your enjoyment r of all these Blessings may be such , as you may not a second time seem , either to have determined any thing at all , with an inconsiderate and unprofitable desire , or from the beginning to have attempted what is disagreeable . God keep you , Beloved Brethren ! CHAP. LXI . Constantine's Letter to Eusebius , wherein he commends Him for His Refusal of [ the See of ] Antioch . The Emperour's Letter a to Us , after our Refusal of the Bishoprick of Antioch . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Eusebius . I Have perused your Letter very often ; and have found that you do most exactly observe the Rule of Ecclesiastick discipline . For , to persist in those Sentiments which appear both acceptable to God , and agreeable to Apostolick Tradition , is an eminent degree of Piety . You may account your self blessed even in this very thing , because by the testimony of the whole world , as I may say , you have been judged worthy b to be Bishop over the whole Church . For , whereas all persons desire you to be [ Bishop ] amongst them , without question they increase this your felicity . But Your prudence ( c which hath resolved to observe the commands of God , and the Apostolick Canon , and that of the Church , ) has acquitted it self incomparably well , in regard it hath refused the Bishoprick of the Church at Antioch ; and hath endeavoured to continue in that See rather , the presidency over which by the will of God it had at first undertaken . Further , concerning this matter I have written a Letter to the people , and to those other persons your Colleagues , who also themselves wrote to me in relation to the same affairs . Which Letters when Your * Holiness shall have perused , it will easily understand , that , because Justice seemed to Resist them , I have written unto them by the impulse of the Deity . It will behove Your prudence also to be present at their † Council , to the end this very thing may be constituted in the Church of Antioch . God keep you , Beloved Brother ▪ CHAP. LXII . Constantine's Letter to the Synod , that Eusebius should not be drawn away from Caesarea . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS ; To a Theodotus , Theodorus , Narcissus , Aëtius , Alpheus , and to the rest of the Bishops which are at Antioch . I Have read the Letter written by Your prudence , and do highly commend the wise resolution of Your Colleague Eusebius . And when I had perfectly understood all transactions , partly from Your Letter , and partly from that of the Most Perfect b Acacius and Strategius [ the Comites , ] and had made a due inspection into the thing ; I wrote to the people of Antioch , what was well pleasing to God , and besitting the Church . A Copy of which Letter I have ordered to be annext hereto , to the end You also might know , what I , c invited thereto by the way of Right , had ordered to be written to the people [ of Antioch : ] in as much as this was contained in Your Letter , that according to the suffrage of the people and d the desire of Your prudence , Eusebius the Most Holy Bishop of the Church of Caesarea might preside over the Antiochian Church , and undertake the care thereof . e Indeed , Eusebius's Letter appeared highly observant of the Ecclesiastick Canon : but 't is meet , that Our Sentiment also should be made known to Your prudence . f For , it has been related to me , that Euphronius a Presbyter , who is a Citizen of Caesarea in Cappadocia , and g Georgius [ a Citizen ] of Arethusa , a Presbyter also ( h whom Alexander preferred to this dignity in the City Alexandria , ) are most approved persons in reference to the Faith. i It seemed good therefore , to give Your prudence notice of these men , that having k proposed them , and some others , whom You shall judge fit for the dignity of the Episcopate , You may determine such things as may be agreeable to the Tradition of the Apostles . For such matters as these having been well prepared and ordered , Your Prudence will be able so to direct this Election according to the Canon of the Church and Apostolick Tradition , as the Rule of Ecclesiastick discipline does require . God keep you , Beloved Brethren ! CHAP. LXIII . In what manner He endeavoured to destroy Heresies . SUch were the admonitions [ which the Emperour gave ] to the [ Prelates ] of the Churches , [ advising them to do all things ] in order to the glory and commendation of the divine Religion . But after he had made a riddance of all dissentions , and had reduced the Church of God to an agreement and Harmony of doctrine ; He past from thence , and was of opinion , that another sort of impious persons were to be supprest and destroyed , in regard they were the poyson of Mankind . These were a sort of pernicious men , who under the specious disguise of Modesty and Gravity ruined the Cities . Whom Our Saviour somewhere terms false Prophets or ravenous Wolves , in these words : * Beware of false prophets which come to you in sheeps clothing , but inwardly they are ravening wolves . Ye shall know them by their fruits . By the transmission of a precept therefore to the Presidents of Provinces , He put to flight the whole Tribe of these sort of persons . But besides this Law , the Emperour composed an enlivening * Exhortation , directed to them by name ; wherein he incited those men to hasten their repentance : For [ he told them ] that the Church of God would be to them a Port of † safety . But , hear in what manner ‖ He discoursed even to these persons , in his Letter to them . CHAP. LXIV . Constantine's Constitution against the Hereticks . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To the Hereticks . ACknowledge now by the benefit of this Law , ( O ye Novatianists , Valentinians , Marcionists , Pauliani ; and you who are termed Cataphrygae ; in a word , all of you , who by your private Meetings , breed and * compleat Heresies ! ) in how many Lyes the † vanity of your Opinions is wrapt up , and in what manner your Doctrine is ‖ compounded of certain pernicious poysons : in so much that , by you the healthy are reduced to weakness , and the living to a perpetual death : Ye Enemies of Truth , ye Adversaries of Life , and ye Councellours of destruction ! All things amongst you are contrary to Truth ; agreeable to filthy impieties ; a stuft with absurdities and fictions : whereby you compose Lyes , afflict the Innocent , and deny Believers the light . And , sinning continually under a Mask of Divinity , you defile all things ! Ye wound the innocent and pure consciences [ of men ] with blows that are mortal and deadly ; and ye ravish even the day it self ( I had almost said , ) from the eyes of men . But what necessity is there of recounting every particular ? Especially , since neither the shortness of the time , nor the urgency of Our Affairs will suffer Us to speak concerning your * Crimes according as they deserve . For , your impieties are so large and immense , so filthy and full of all manner of outragiousness , that a whole day would not be sufficient for a description of them . And besides , 't is fit we should remove our ears and turn away our eyes from things of this nature , least by a particular declaration of them , the pure and sincere † alacrity of Our Faith s●ould be defiled . What reason is there then that We should any longer tolerate such Mischiefs ? Especially since Our long b forbearance is the cause , that even those who are sound , become infected with this pestilential distemper as ' t were . Why therefore do we not immediately cut off the roots ( as we may so term them ) of such a mischief by a publick animadversion ? CHAP. LXV . Concerning the taking away the Meeting-places of hereticks . WHerefore , in as much as this perniciousness of your improbity is not any longer to be born with , We declare by this Law , that no one of you shall in future dare to hold Assemblies . And therefore We have given order , that all those your houses , wherein you hold such Assemblies , shall be taken away : and this Care [ of Our Majesty ] does extend so far , as that the congregations of your superstitious madness shall not meet together , not only in publick , but neither in a private house , nor in any places , whereto the Right or Title is peculiar . Therefore , what ever persons amongst you are studious of the true and pure Religion , ( which is a thing far more commendable and better , ) let them come over to the Catholick Church , and hold communion with its sanctity ; by the assistance whereof they may arrive at the Truth . But , let the Errour of your perverted mindes , I mean the execrable and pernicious dissent of Hereticks and Schismaticks , be wholly separated from the felicity of Our Times . For it becomes Our Blessedness , which by God's assistance We enjoy , that they who lead their lives [ buoy'd up ] with good hopes , should be reduced from all manner of * Extravagant Errour to the right way ; from darkness to the light ; from Vanity to the Truth ; Lastly , from Death to Salvation . And , to the end that the force and power of this Remedy may be effectual and prevalent , We have given order , that a all the Conventicles of your Superstition , as We have said above , I mean the Oratories of all sorts of Hereticks , ( if it be fit to term them Oratories , ) shall without any contradiction b be taken away , and without any delay delivered to the Catholick Church : but , that the rest of the places shall be adjudged to the publick : and , that no Licence shall be left to you c of holding Meetings there in future . So that , from this present day , your illegal Congregations shall not dare to meet , either in any publick or private place . d Let it be published . CHAP. LXVI . That impious and prohibited Books having been found amongst the Hereticks , very many of them returned to the Catholick Church . IN this manner therefore the * Dens of the Heterodox were by the Imperial Order laid open ; and the wild Beasts themselves , that is the Ring-leaders of their impiety , were put to flight . Now , some of those persons who had been deceived by them , being put into a fear by the Emperour's Menaces , crept into the Church with a mind and meaning that was false and counterfeit , and for a time a play'd the Hypocrites . And because the b Law commanded that a search should be made after the Books of those men ; they who made evill and forbidden Arts their business , were apprehended . On which account they practised dissimulation , and did all things , to the end they might purchase themselves safety . But others of them betook themselves to a better hope , with a purpose of mind that was hearty , true , and sincere . Further , the Prelates of the Churches made an accurate † inspection into both these sorts of persons , and such as they found coming over [ to the Church ] * under a disguise , who were hid under the skins of Sheep , them they drove away a far off . But they who did this with † sincerity , were tryed for some time ; and after a sufficient proof , [ the Bishops ] enrolled them amongst their number who are c admitted to the sacred Assemblies . And in this manner they treated those * Hereticks that were infamous and abominable . But such as maintained nothing that was impious in † their Opinions and Doctrines , but by the fault of Schismatical men had been rashly severed from the common society , them they admitted [ into the Church ] d without any delay . These therefore , returning in troops from some e Forreign Region as 't were , recovered their own Country again , and acknowledged their Mother the Church . From which having strayed , after a long interval of time they made their return to * Her with a gladness and joy . Thus the members of the whole Body were united one with another by one common Band , and grew together into one Frame . And the one and only Catholick Church of God , † fitly cohering with it self , darted forth its Rays of Light ; no congregation either of Hereticks or Schismaticks being left remaining in any part of the earth . To the performance of which f singular and great Action , Our Emperour ( the only person car'd for and respected by God , amongst all those that had ever sway'd the Imperial Sceptre , ) entitled Himself . THE FOURTH BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE . CHAP. I. In what manner he honoured very many persons with gifts and promotions . ALthough the Emperour accomplished so many and such signal performances in order to the Edification and Glory of God's Church ; and administred all matters so , as that Our Saviour's Doctrine might every where find a glorious * Reception : nevertheless , in the interim he neglected not the † Civill affairs . But even in this respect he never desisted from bestowing various favours , which were successive and continued , on all the Inhabitants of each Province : sometimes demonstrating in publick a paternal care towards all persons ; at other times , honouring in private each of His Favourites with different dignities ; and bestowing all things upon all persons with a true greatness of mind . Nor did it ever happen , that he mist of his design , who beg'd a Favour of the Emperour : neither was there ever any person who hop't to obtain a Boon from him , that went away frustrated of his expectation . But some got Money ; others Estates : some were grac't with the a dignity of the Praetorian Praefecture ; others with the Senatorian : some were created Consuls ; many were designed Presidents . Some were made b Comites of the first rank ; others , of the second ; others , of the third . Innumerable other persons had the * Perfectissimatus bestowed on them , as likewise very many other such like dignities . For , to the end he might honour the more , the Emperour devised various dignities . CHAP. II. A Remission of the fourth part of the * Census . BUt , with what earnestness he endeavoured , that all mankind in general might lead joyfull and pleasant Lives , may be perceived even from this one instance , which being highly advantageous to the Life of men , and extended to all persons in general , is even at this very present highly celebrated in the mouths of all . Having abated a fourth part of those annual Tributes which were paid for Land , he bestowed it upon the Owners of the Grounds : so that , if you compute the sum of this annual abatement , it will † appear , that every fourth year the a Occupiers of the Fruits are free from the payment of Tribute . Which thi g being ‖ past into a Law , and confirmed for the time to come , not only to those of the present age , but to their children , and the successours of them , made the Emperour's Beneficence indelible and perpetual . CHAP. III. The * Peraequation of those Censûs that were too heavy and burthensome . BUt , whereas some persons found fault with those Surveyes of Land , which had been made by the former Emperours , and complained that their own Grounds were too much opprest ; here also [ the Emperour in obedience ] to the Laws of justice , dispatcht away a Peraequatores , who might free the Complainants from wrong . CHAP. IV. That on those who were overthrown in Pecuniary Causes , he himself bestowed money out of his own [ Income . ] MOreover , as often as the Emperour had pronounc't Sentence between two who were at Suit ; to the end the party that had lost his cause , might not go away sadder a than him in favour of whom Sentence had past ; out of his own [ Revenues ] he bestowed on those who had been cast in their Suits , sometimes Farms , and sometimes Money : by which means he managed the matter so , as that the party worsted did no less rejoyce than he who had carried the Cause ; in regard [ the person overthrown ] had been vouchsafed to come into * his presence . For he judged it altogether unfit , that any one who had stood before so great a Prince , should be dismist sad and sorrowfull . By this means therefore , both parties that were at Law returned from Sentence with countenances full of joy and chearfullness : and the Emperour's Greatness of mind was the admiration of all men . CHAP. V. The conquest of the Scythae , who were subdued by the Standard of Our Saviour's [ Cross. ] a WHat need have I here of making mention by the by as 't were , how he reduced the Barbarous Nations under the Empire of the Romans ? In what manner he first brought under the Yoak , the Nations of the b Scythae and Sarmatae , who before had never learn't to obey any one ; and forc't them even against their wills , to acknowledge the Romans their Lords ? For the preceding Emperours had paid c Tribute to the Scythae : and the Romans were Servants to the Barbarians , allowing them a sum of money yearly . d But this indignity was insupportable to the Emperour : nor did he judge it a thing befitting a Victorious Prince , to pay what had been paid by the former Emperours . Putting his confidence therefore in his Saviour , he raised the Victorious Trophee against them also , and in a small time subdued them . Such of them as were contumacious and made a resistance , he vanquished by his Arms : but the rest he appeased by prudent Embassies , and from a Lawless and Savage life , reduced them to a way of living that was agreeable to reason and Law Thus the Scythae at length learn't to obey the Romans . CHAP. VI. The Subduing of the Sarmatae , occasioned by the Rebellion of the Servants against their Masters . BUt God himself * prostrated the Sarmatae at the feet of Constantine ; and subdued those men swelled with a Barbarick insolence , in this manner . For the Scythae having raised a War against them , the Sarmatae , that they might make a resistance against their enemies , armed their Slaves . After these Slaves had gained the Victory , they † turned their Arms against their Masters , and drove them all from their own a habitations . They found no other Port of safety , save only Constantine . Who , in regard 't was his usage to preserve men , gave them all a reception within the confines of the Roman Empire . And those that were fit for Service , he enrolled amongst his own Military Companies : But to the rest of them he distributed Grounds to be Tilled , in order to their procuring necessaries for a Livelyhood . In so much that , they acknowledged their calamity to have been succesfull and fortunate to them ; in regard , instead of a Barbarick Savageness , they enjoyed a Roman freedom . In this manner God annext ‖ very many Barbarous Nations to his Empire . CHAP. VII . The Embassies of several Barbarous Nations , and the Gifts [ bestowed on them ] by the Emperour . FOr , from all places Embassies arrived continually [ at his Court , ] and brought him such presents as were of greatest value amongst themselves . In so much that , even We our selves hapned on time to see * various shapes of Barbarians , standing in order before the a Court-Gate of the Imperial Pallace . Whose garb and manner of dress was different and changeable ; and the hair both of their head and beard much unlike . Their aspect grim , barbarous , and terrible ; and their Bodily Stature of an immense greatness . Some of them had ruddy countenances ; the faces of others were whiter than snow . In othersome of them there was a middle temperature of colour . For the Blemmyae , Indi , and Aethiopes ( who [ as b Homer says , ] are divided two ways , and live in the out-skirts of the earth ; ) were to be seen amongst those forementioned Barbarians . Each o● these persons ( c in such manner as we see it commonly painted in Tables ) brought severally to the Emperour such presents as were of greatest value amongst themselves . Some [ presented him with ] Crowns of Gold ; others , with Diadems beset with pretious Stones ; others , with yellow-hair'd boyes ; others , with Barbar●●k Garments d interwoven with Gold and Flowers ; others , with Horses ; others , with Bucklers , long Spears , Arrows , and Bowes . By which presents they demonstrated , that they made an offer of their Service and confederacy of Arms to the Emperour , if he pleased . The Emperour received and * kept the presents brought by each of them , and remunerated them with so many and such great Favours , that in an instant of time the persons who had brought these presents were extraordinarily enrich . Moreover ▪ he e grac't the eminenter persons amongst them with Roman dignities : in so much that , very many of them forgat to return into their own Country , and † chose to make their Residence here amongst us . CHAP. VIII . That He wrote to the Persian Emperour ( who had sent an Embassie to him , ) in favour of the Christians there . MOreover , in regard the King of the Persians was desirous of being made known to Constantine by an a Embassie , and had likewise sent him Presents which were the signes of Peace and Amity ; b making it his business to enter into a League with him : here also the Emperour [ shewed ] a transcendent greatness of mind , and by the magnificence of his Presents far out-did him who had first honoured him . And being informed , that the Churches of God were numerous amongst the Persians , and that infinite numbers of people were gathered together within the Folds of Christ ; he was highly pleased at the news hereof , as being the common Patron and Defender of all men whereever they lived ; and even to those Regions also he extended his providence [ which Laboured ] for the good of all men . CHAP. IX . Constantinus Augustus's Letter to Sapor King of the Persians , wherein he makes a most pious Confession of God and Christ. A Copy [ of the Letter ] to the King of the Persians . BY keeping the Divine Faith , I am a partaker of the Light of Truth : being lead by the guidance of the light of Truth , I * arrive at the knowledge of the Divine Faith. By this means therefore , as 't is confirmed by the things themselves , I acknowledge the most Holy Religion : this very worship I declare to be the Teacher of my knowledge of the † Most Holy God. Having the power of this God for mine assistance , I have begun from the utmost Bounds of the Ocean , and have raised the whole World a to a firm hope of safety . In so much that , all the Provinces ( which being enslaved under so many Tyrants , and involved in daily Calamities , b were in a manner totally ruined ; ) c having at length gotten a * Restorer of the Republick , are raised to life again by some sovereign medicine as ' t were . This God I assert : whose Standard my Forces which are dedicated to God , do carry on their shoulders , and are directed to what place soever the Rule of Equity invites them ; and on these very accounts I immediately obtain most Glorious Victories as my Reward . This God I profess my Self to honour with an immortal memory . Him I contemplate with a pure and sincere mind , whose Seat is in the highest [ Heavens . ] CHAP. X. That [ He speaks ] against Idols , and concerning the Glorification of God. HIm I invoke upon my bended knees ; and I have an aversion for all manner of abominable Bloud , and unpleasant and detestable Odours ; and lastly I do avoid all sorts of a terrene Fire : of all which the impious and execrable Errour [ of superstition ] has made use , and has b thrust down many of the Heathens , yea almost whole Nations , to the lowest * Hell. For , the supream God can in no wise endure , that those things which by His providence over men , and out of his own benignity [ towards them ] he has produced for common use , should be † perverted to any one 's Lust. But , He requires of men a pure mind only , and an immaculate soul ; * wherewith , as in a Ballance , he weighs the Actions of Virtue and Piety . For he is pleased with the works of Modesty and Lenity ; loves the meek , hates the Turbulent ; loves Faith , punishes infidelity : destroyes all power joyned with arrogancy , punishes the contempt of the proud . He utterly ruines those who are puft up with insolency , but distributes agreeable Rewards amongst them that are humble and patient of injuries . † Hence 't is , that he puts an high Value upon that Empire which is just ; confirms it by his own assistances , and alwayes keeps Imperial Prudence in a Calm of Peace . CHAP. XI . Against Tyrants and Persecutors ; and concerning Valerian who was taken Prisoner . NOr do I seem to my self to be mistaken ( My Brother ! ) by my professing this one God to be the Author and Parent of all things . Whom many of those who have been possest of the Empire here , induced thereto by mad Errours , have attempted to deny . But , all these [ Emperours ] have been destroyed by such a dreadfull and avenging end , that since their times , all Mankind a doth usually wish their Calamities may fall as a Curse and punishment on those , who shall study to imitate them . One of which persons I judge him to have been , ( Him [ I mean ] whom divine vengeance , like some thunder , drove out of our Regions , and conveyed into your Country ; ) b who by his own disgrace and ignominie erected that Trophie so * much boasted of amongst you . CHAP. XII . That He saw the Fall of the Persecutors , and does now rejoyce because of the Peace of the Christians . INdeed , this thing has succeeded well , namely , that in Our age also the punishment of such persons hath most evidently been demonstrated . For even I my self have been a spectator [ of their disastrous End , ] who lately disquieted the people dedicated to God , by their most impious Edicts . Therefore , I give God great thanks , because by his signall Providence , all mankind who are observant of the divine Law , having Peace and Repose restored to them , are exceeding joyfull and glad . From whence I do perswade my self , that all affairs are in an excellent and most safe posture , in regard God vouchsafes to gather all persons to himself , by their pure and approved Religion , and by their unanimous Sentiment in reference to the Deity . CHAP. XIII . An Exhortation , that he should love the Christians , who live in his * Country . HOw great a pleasure and delight was it to Me ( think you ) when I heard , ( what is my most earnest desire , ) that even the richest and best places of Persia were † plentifully adorned with a a multitude of these men , I mean Christians ? for my whole discourse at present is concerning them . I wish therefore , both that your affairs may continue in a most flourishing posture , and in like manner that their affairs maybe so too ; that is , b the affairs of both of you equally . For , by this means you will have God the supream Lord and Father , mercifull and propitious towards you . These persons therefore , because you are so great [ a Prince , ] I commit to Your Care : these very persons , in regard You are eminent for piety , I deliver into your hands . Love these men in a manner befitting Your own benignity and good nature . For , by this Your Faith , You will do an immense kindness both to Your Self and Us. CHAP. XIV . How , by the earnestness of Constantine's Prayers , Peace was bestowed on the Christians . ALL Nations in all parts of the world being ( like some Ship , ) in this manner steered and directed by one Commander , and willingly embracing the a Religion and Government of this Servant of God ; and there being no person who might give any further disturbance to the Roman Empire ; all men in future lead peaceable and undisturbed lives . But , because the Emperour judg'd the Prayers of pious persons to be highly usefull and advantagious in order to the safety and preservation of the State , 't was his Sentiment , that these were necessarily to be procured . Therefore , both he himself humbly implored Gods assistance , b and also commanded the Prelates of Churches to put up their prayers to God for him . CHAP. XV. That both on his money , and in his Pictures , he ordered himself to be stamp't and drawn in a praying posture . BUt , how transcendent a liveliness of a divine Faith was fixt in his soul , may easily be conjectured from this very one thing ; that on his Golden money he ordered his own Image to be stamp't in such a manner , as that he might seem to look up to God with his Hands * expanded , in the posture of one praying . And this sort of money was current over the whole Roman World. But in the Imperial Palaces which were b in some Cities , his Pictures were plac't on high at the very entrance of the Porch , wherein he was drawn standing upright ; looking up to heaven ; c but his hands were expanded , in the fashion of one praying . CHAP. XVI . That He issued forth a Law , forbidding his own * Statues to be placed in Idol-Temples . IN this manner therefore he represented himself praying , even in his Pictures drawn in Colours . But by a a Law he forbad , that his own Statues should be dedicated in Idol-Temples : least they should be b polluted , even as far as the † outward Form only , with the errour of prohibited Superstition . CHAP. XVII . His praying in the Palace , and his reading of the Divine Scriptures . BUt whosoever has a mind to give attention , will perceive far nobler [ instances of his piety ] than these ; how he constituted a a Church of God as 't were , within the Imperial Palace ; and with diligence and chearfulness lead the way himself , to those who assembled within that Church . Moreover , he took the Bible into his hands , and with an attentive mind meditated upon those divinely-inspired Oracles . After which he recited the * usual prayers , together with b the whole assemblie of his Courtiers . CHAP. XVIII . That by a Law He commanded Sunday and Friday to be honoured . BUt He ordained , that a day should be esteemed of , as convenient and fit for prayers ; that day namely , which really is the Chief and First of the other days , and which is truly the Lord's , and the Salutary day . Moreover , he appointed Deacons and Ministers consecrated to God , who were grac't with integrity of Life and all other virtues , to be the a Keepers of His whole house . Lastly , the Protectors and trusty Guards , furnished with the arms of good affection and faith , b acknowledged the Emperour himself as their Instructer in the practise of piety ; and they themselves in the same manner honoured the Salutary and the Lord's day , whereon they poured forth [ to God ] prayers that were gratefull to the Emperour . And this Blessed [ Emperour ] incited all other men to practise the same thing ; in regard this was his chiefest desire , that by degrees he might make all persons worshippers of God. And for this reason , he issued out a Precept to all those who lived under the Roman Empire , that they should keep Holy-day on those days which had their denomination from our Saviour ; as likewise , that they should honour c the day before the Sabbath : in memory ( as I think ) of those things said to have been performed on those days by the common Saviour . Further , whereas he instructed his whole Army diligently to honour the Salutary day , which happens to derive its name from the light and from the Sun ; to those who had embraced the divinely-inspired Faith , he allowed time and leisure for a free exercise of themselves according to the usage and order of God's Church , to the end they might without any impediment be present at the performance of the prayers . CHAP. XIX . How He ordered the * Ethnick-Souldiers to pray on Sundays . BUt to them who as yet had not embraced the Doctrine of the divine Faith , He issued out a Precept in a Second Law , that a on Sundays they should go out into a b pure field in the Suburbs ; where , after a Signal given , they should all together power forth a prayer to God , which they had * learnt before . For , c that they ought not to place their confidence in their Spears , nor in their Armour , nor in their strength of Body : but were to acknowledge the supream God , the giver of every good thing , and of Victory it self ; and , that to him the solemn prayers were to be performed ; lifting up their hands on high towards Heaven ; but raising the eyes of their mind higher , as far as the celestial King himself : and that in their prayers they ought to call upon Him as the giver of Victory , the Saviour , the Preserver , and the Assistant . Further , he himself gave all His Souldiers a form of prayer , ordering all of them to recite these words in the Latine tongue . CHAP. XX. The Form of Prayer which Constantine gave to His Souldiers . THee we acknowledge [ to be ] the only God : Thee we declare [ to be ] King : Thee we invoke as Our Assistant . 'T is Thy Gift , that we have gotten Victories : By Thee we have vanquished Our Enemies : To Thee we pay our thanks for past * Blessings : and from Thee expect [ more ] in future . We are all Thy humble Suppliants : Keep Our Emperour Constantine ( together with His most pious Children , ) in safety amongst us , and continue Him a Victor during the longest space of time , we humbly beseech Thee . These things He ordered his Military Companies to do on Sundays , and taught them to utter these expressions in their prayers to God. CHAP. XXI . [ He orders ] the Representation of Our Saviour's Cross [ to be drawn ] upon the Arms of his Souldiers . MOreover , he caused the Symbol of the Salutary Trophie to be exprest a upon the very Arms [ of His Souldiers : and [ commanded , ] that before his b Armed Forces , none of the c Golden Images should be carried in pomp , ( as the usage had heretofore been ; ) but the Salutary Trophie only . CHAP. XXII . a His Fervency and earnestness in praying , and his * Religious observation of the Festival of Easter . BUt He himself , in regard he was a partaker of the sacred * Rites , every day at stated hours shut himself up within the inmost Rooms of his Imperial Palace , where he converst alone with his only God ; and falling upon his knees , made his request in humble supplications , that he might obtain those things which he stood in need of . But on the days of the Salutary Festival , he raised the vigour of his Religious exercises and meditations , and with his utmost strength of body and mind b performed the Office of a Prelate or Pontif. c And with a chearfullness and diligence he himself lead on all persons to the celebration of the Feast . But he turned the sacred Vigil into the brightness of day , d pillars of wax which were of a vast height being lighted up all over the City , by those persons to whom this affair was given in charge . e Torches likewise were kindled , which enlightned all places ; in so much that this Mystick Vigil was rendred brighter than any the most glorious day . But as soon as the day light appeared ; in imitation of our Saviour's Beneficence , f He reacht out a bountifull hand to all Nations , Provinces , and people , and bestowed on all persons the richest sort of Gifts . CHAP. XXIII . How He prohibited the worship of Idols ; but honoured the Feasts of the Martyrs . IN this manner therefore He Himself performed the Office of a Priest to his own God. But to all persons who lived under the Roman Empire , as well to the Commonalty as the Milice , the doors of Idolatry were shut , a and every sort of sacrifice was prohibited . A Law also was transmitted to the Presidents of Provinces , that they likewise should pay a veneration to the Lord's day . Which [ Presidents ] b by the Emperour's Order did in like manner honour the Feast-days of the Martyrs , and shewed a due Reverence to the Times of the Ecclesiastick Festivals . All which things were performed with the greatest joy and satisfaction imaginable to the Emperour . CHAP. XXIV . That He affirmed Himself to be as 't were a Bishop of External Affairs . WHerefore , at an Entertainment which one time He gave the Bishops , he cast forth an expression which was not absurdly uttered , [ affirming ] that he himself also was a Bishop : the words he made use of in our hearing , were these . You ( says He ) are Bishops in those matters transacted within the Church : But in them done without [ the Church , ] I am a Bishop , constituted by God. Therefore , the thoughts of his mind were agreeable to his expressions ; He governed all His Subjects with an Episcopal Care , and by what ever Methods he could take , incited them to be followers of * true piety . CHAP. XXV . Concerning His prohibiting of Sacrifices , and Initiations ; and concerning His abolishing the Gladiators , and the heretofore impure [ Priests ] of the Nile . ON this account it was , that by frequent Laws and Constitutions He prohibited all persons , from Sacrificing to Idols ; from a Curious consulting of a Diviners and Soothsayers ; from erecting Images ; from performing secret Initiations ; and from polluting the Cities with the * Bloody Shows of Gladiators . And whereas they of Egypt and Alexandria had a custom b of worshipping their River , by the ministery of certain effeminate men ; another Law was transmitted to them , [ wherein 't was ordered ] that that whole Tribe of * Androgyni , in regard they were all an † adulterate sort of people , should be utterly destroyed ; and that it should not be lawfull for those to be seen in any place whatever , who were distempered with the disease of this sort of uncleanness . Now , whereas the superstitious supposed , that the Nile would not in future any more overflow their Fields , as it had usually done before ; God , in favour to the Emperour's Law , performed the quite contrary to what they expected . For those persons who by their obscenity had polluted the Cities , ‖ were taken off indeed . But the River Nile , as if that whole Region had been cleansed and purged for it , ran higher than it had ever done before ; and overflowing with a rich stream , laid all the fields under water : whereby it effectually taught the unwise , that they ought to have an Aversion for impure persons ; but , that the original Cause of Blessings and Success was to be ascribed to the only [ God , the ] Giver of every thing that is Good. CHAP. XXVI . The amendment of that Law made against the Childless , as also the * alteration of that Law concerning Wills and Testaments . BUt , in as much as the things of this Nature performed by the Emperour in every Province , are almost infinite ; whoever shall attempt to record them accurately , will be furnished with plenty of matter [ for such a subject . ] Of the same sort herewith is this likewise , that , to the end he might reduce [ many ] Laws to a greater Sanctity ; instead of the old , he made new ones . And 't is easie to manifest the manner hereof , * by one or two instances . The old Laws punished the a Childless with a deprivation of the inheritance of their Fathers . And this Law against the Childless was doubtless the Cruellest of Laws , in regard it inflicted a punishment on them , as if they had been guilty of some Crime . b But the Emperour abrogated this Statute , and turned it into an holy and religious Law. For he said , that those who committed faults designedly and on set purpose , ought to be chastized with condign punishment . But , Nature her self hath * denied Children to many persons : who although they earnestly desired a numerous issue ; nevertheless wanted Children , by reason of their infirmity of † body . Others lived without having any Children , not that they would not have had Children to succeed them ; but because they would avoid Carnal Copulation with a Woman ; which [ sort of continency ] they embraced , out of their most ardent Love to Philosophy . Besides , many women consecrated to the service of God , were studious followers of Chastity and spotless Virginity , having dedicated themselves , in reference as well to their minds as bodies , to a chast and most holy Life . What then ? Ought this to be accounted worthy of punishment , or rather of praise and admiration ? For , the very inclination to this thing deserves an high commendation : but , to perfect and bring it to effect , is a matter above the strength of humane Nature . 'T is fit therefore , that those who ( though very desirous of Children , nevertheless ) are deprived of them by the infirmity of Nature , should be pitied rather than punished . But he who is lead by the Love of a Sublimer Philosophy , is so far from deserving punishment , that he ought to be the wonder and admiration of all men . In this manner the Emperour with the greatest equity mended that Law. Further , provision had been made by the Old Laws , that dying persons , c who were at the very last gaspe as I may say , should make their Wills with a great deal of exactness , in some certain words : and there were Set Forms and Solemnities prescribed , and what expressions ought to be added . And hereupon many frauds were practised , in order to the disannulling the Will of the dead . Which when the Emperour perceived , he corrected this Law also ; affirming , that a dying person ought to have a liberty of making his Will as he pleased , whether in bare words , or in any ordinary expressions ; and , that he might declare his Last Will in d any written Form ; or if he had rather do it by word of mouth , he might ; provided it were done in the presence of Credible Witnesses , who were able to preserve integrity with the Truth . CHAP. XXVII . That he made a Law , that a Christian should not be Slave to a Jew , and that the Decrees of Synods should be firm and authentick , and so forth . MOreover , he made a Law , that no Christian should serve Jews . For , it was [ he said ] a thing not to be permitted , that those who had been redeemed by our Saviour , should be reduced under the yoak of Slavery to those who were the Murderers of the Prophets and of the Lord. But if any person professing the Christian Religion should be found to be Slave to a Jew ; [ his order was , ] that he should be set at Liberty ; but , that the Jew should be punished with a pecuniary mulct . He also confirmed those a Decrees of Bishops which were promulged in Synods , by his own authority : in so much that , 't was not in the power of the Governours of Provinces to resci●d the Bishops determinations . For the Priests of God [ he said ] were * to be preferred before any Judge whatever . He issued forth to His Subjects a vast number of Laws of this nature : to comprize all which in a peculiar Volumn , to the end an accurate inspection may be made into the Emperour's prudence even in this particular , would require a greater leisure . What necessity is there of our relating at present , in what manner he applied himself to the supream God , and was from morning to night sollicitously inquisitive , what sort of men he might do good to ; and how , in reference to His Beneficence , He shewed himself equal and † obliging to all persons ? CHAP. XXVIII . His Gifts [ bestowed ] on the Churches ; and His Distributions of money to Virgins , and to the Poor . BUt on the Churches of God He conferred innumerable Gifts , in a manner that was extraordinary and transcendent ; sometimes bestowing Lands ; at others , * Annonae , for the maintenance of poor men , fatherless children , and † widows . Lastly , He took all imaginable care , that even infinite numbers of garments should be provided for the naked and such as wanted clothing . But above all others , He vouchsafed them the highest honour , who had wholly ‖ addicted themselves to the divine Philosophy . Indeed , he paid little less than a Veneration to the most Holy Quire of God's perpetual Virgins ; in regard he was fully perswaded , that that very God , to whom they had consecrated themselves , had taken up his habitation within the minds of such persons . CHAP. XXIX . Speeches and * Discourses written by Constantine . YEa farther , He spent whole nights without taking any rest , to the end He might accomplish his own mind by a meditation on divine matters . He likewise employed his vacant hours in a writing Orations , and b made frequent Speeches in publick : accounting it as a duty incumbent on himself , to Govern his Subjects by the precepts of reason , and to make * His own Government an Empire of Reason . Wherefore He himself would call a Meeting . Numerous multitudes of people flock't into the place of hearing , that they might be Auditours of a Philosophizing Emperour . But if during his Speaking , any occasion was offered of treating concerning Divinity , he stood upright immediately , and with a † composed Countenance and low Voice , c seemed to initiate those that were present , in the Mysteries of the Divine Doctrine , with all imaginable piety and modesty . And when His Hearers applauded him with their Acclamations , He gave them notice by a nod , that they should look upwards to Heaven , and with pious praises highly admire and honour that One Supream King. Farther , he divided his Speeches in such a manner , that in the first place he would lay the Confutation of the Errour of Polytheism , as the foundation [ of his Discourse , ] asserting by most evident arguments , that the Superstition of the Pagans was meer fraud , and the Bulwark of impiety . Then he discoursed concerning the Sole Empire of God. After this he treated about Providence , whereby as well all things in general , as every individual is governed . From hence he proceeded to the Salutary Dispensation , and shewed That to have been done necessarily , and in an agreeable manner . Passing from that point , he began a discourse concerning the Divine * Judgment . In his treating whereof he gave the minds of His Hearers most sharp and severe Touches ; reproving the Rapacious and † Deceitfull , and those that had enslaved themselves to an insatiable desire of money . He likewise whip't as 't were and scourg'd with his Expressions , some of His Confidents that stood round Him ; and forc't them , when stung by their own Consciences , to Cast down their eyes . To whom he evidenc'd and declared with a loud voice , that they themselves should give God an account of their own undertakings d ▪ For [ he told them , ] that the Supream God had given him the Empire of the world ; but , that he , in imitation of the Deity , had committed the parts of His Empire to their Government : moreover , that all of them should at a fit opportunity render an account of their Actions to the Supream King. These things he attested continually ; these things he suggested to them ; with these Lessons he instructed them . And truly he himself , trusting in the sincerity of his own Faith , not only declared , but had his thoughts taken up with such matters as these . But they were unapt to learn , and deaf to all good Documents ; applauding indeed his sayings with their tongues and Acclamations ; but in their practises they disregarded them by reason of their unsatiableness . CHAP. XXX . That He shewed a certain Covetous person the measure of a Grave , to the end he might shame him . WHerefore , one time He took one of those persons about him by the hand , and spake these words to him . How far ( Hark ye ! ) Do we stretch our * Covetous desires ? Then marking out on the ground the † length of a man , with a spear which he hapned to have in his hand : Although ( said he , ) you were possest of all the Riches of this world , and of the whole Element of the Earth , yet you shall carry away nothing more than this space of ground which I have mark't out , if even a that be allowed you . Notwithstanding this Blessed Prince said and did these things , yet he reclaimed no person . But , 't was manifestly evidenced by the very event of affairs , that the Emperours * Admonitions were rather like Divine Oracles , than bare words . CHAP. XXXI . That he was laught at because of his too great Clemency . FUrther , whereas there was no fear of * any Capital punishment , which might restrain ill men from wickedness ; ( the Emperour himself being wholly inclined to Clemency , and the Governours in each Province wholly neglecting the prosecution and punishment of Crimes ; ) this thing exposed the publick Administration of Affairs to no ordinary blame and reprehension : whether justly , or otherwise , every one may judge according as he shall think good . Let me be permitted to record the Truth . CHAP. XXXII . Concerning Constantine's * Oration , which He wrote to The Convention of the Saints . MOreover , the Emperour * wrote his Orations in the Latine tongue . But they were rendred into † Greek by the a Interpreters , whose imployment it was to do this . One of these orations done into Greek , I will , for an instance , annex after the close of this present Work ; to which [ Speech ] he himself gave this Title , To the Convention of the Saints , dedicating that His Discourse to the Church of God : [ which Oration I will subjoyn for this reason , ] least any one should account our Testimony in reference to these matters , to be [ nothing more than ] Ostentation and Noise . CHAP. XXXIII . How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour , in a standing posture . BUt that , in my judgment , is in no wise to be silently overpast , which this admirable [ Prince ] did , even in Our own presence . For , when we had one time besought him , being confident of his singular piety towards God , that he would be an Auditor of a Speech of Ours concerning the Sepulchre of our Saviour ; He gave us Audience with all imaginable willingness . And a great company of Hearers standing round , a within the Imperial Palace it self , He himself stood also , and together with the rest gave Audience . But when We entreated him to rest himself upon his Imperial Throne which was placed hard by , he would by no means be perswaded to Sit ; But with an intent mind , weighed what was spoken , and by his own Testimony approved the truth of the * Theologick Dogmata . But when much time had been spent , and our Oration was continued to a great length ; We were desirous to break off . But he would not suffer that ; but entreated us to go on till we had ended our Discourse . And when we again Sollicited Him to sit down , He on the contrary was urgent in His Refusal : sometimes affirming , That it was unfit to hearken to Discourses which treated concerning God , with ease and remisness ; at other times saying , that this was usefull and advantagious to Him. For it was [ He told us ] a thing consonant to Piety and Religion , to hear Discourses about Divine matters in a standing posture . After these things were finished , we returned home , and betook our selves to our usual Studies and exercises . CHAP. XXXIV . That He wrote to Eusebius concerning Easter , and about the Divine Books . BUt He , always a Sollicitously consulting the good of God's Churches , wrote a Letter to us , about providing [ some Copies ] of the Divinely inspired Oracles : as also [ another Letter ] concerning the most Holy Feast of Easter . b For , whereas we had dedicated a Book to Him , wherein the Mystick account of that Festival was explained ; in what manner He rewarded and honoured us by His answer , any one may perceive , by perusing this Letter of His. CHAP. XXXV . Constantine's [ Letter ] to Eusebius , wherein He commends His Oration concerning Easter . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Eusebius . IT is indeed a mighty Attempt , and [ a work ] superiour to all the power of Oratory , to declare the mysteries of Christ agreeably to their dignity , and in a due manner to unfold the a Reason and Ground of Easter , and its Institution , and its advantagious and laborious consummation . For , 't is impossible even to men that are able to understand things Divine , to declare those matters according to their dignity . Nevertheless , I do highly admire your excellent Learning , and your Extraordinary diligence , and have my self most willingly perused your Book ; and , according to your desire , have given order , that it should be put into the hands of many persons who sincerely adhere to the observance of the Divine Religion . Whereas therefore you understand , with how great a delight of mind we receive such Presents as these from Your Prudence , take care to please us in future with more frequent Discourses b , whereto you confess your self to have been by education accustomed . But ( as the saying is , ) we incite you who run , to your usuall Studies . In as much as , c this so great an opinion does sufficiently demonstrate , that you have not found an unworthy Translatour of Your Writings , who can render Your Labours into d Latine : although 't is impossible , that such a Version should express the dignity of Works that are so egregiously eminent . God keep You , Beloved Brother ! Such was his Letter in reference to this matter . But , that which he wrote about providing [ some Copies of the Scriptures ] to be read in Churches , runs thus . CHAP. XXXVI . Constantine's Letter to Eusebius , concerning the providing [ some Copies ] of the Divine Scriptures . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To Eusebius . IN That City which bears Our Name , by the assistance of God Our Saviour's Providence , a vast multitude of men have joyned themselves to the most Holy Church . Whereas therefore all things do there receive a very great increase , it seems highly requisite , that there should be more Churches erected in that City . Wherefore , do you most willingly receive that which I have determined to do . For it seemed fit , to signifie to Your Prudence , that you should order fifty Copies of the Divine Scriptures ( the provision and use whereof you know to be chiefly necessary for the instruction of the Church ) to be written on well-prepared parchment , by artificial Transcribers of Books most skilfull in the art of accurate and fair writing ; which [ Copies ] must be very legible , and easily portable in order to their being used . Moreover , Letters are dispatcht away from Our Clemency to the a Rationalist of the Dioecesis , that he should take care for the providing of all things necessary in order to the finishing of the said Copies . This therefore shall be the Work of your diligence , [ to see ] that the written Copies be forthwith provided . You are also empowered by the Authority of this our Letter , to have the use of two publick ●arriages , in order to their Conveyance . For by this means , those which are transcribed fair , may most commodiously be conveyed even to Our Sight ; to wit , one of the Deacons of your Church being employed in the performance hereof . Who , when he comes to Us , shall be made sensible of Our * Bounty . God preserve you , Dear Brother ! CHAP. XXXVII . In what manner the Copies were provided . THese things the Emperour gave order for . Which Order of his was immediately followed by the completion of the work it self ; we having sent him a Ternions and Quaternions in Volumns magnificently adorned . Which very thing another answer of the Emperour's will attest . In which Letter ( information having been given him , that the City Constantia in our Country , heretofore consisting of men notoriously superstitious , had by an b impulse of piety receded from their Pristine errour of Idolatry ; ) he signified , that he rejoyced , and highly approved of that Action . CHAP. XXXVIII . How the Mart-Town of the Gazaei , by reason of [ its embracing ] the Christian Religion , was made a City , and named Constantia . FOr Constantia in the Province of Palestine having at this very time embraced the Salutary Religion , was vouchsafed a signal honour , both from God , and from the Emperour . For , it was both termed a City , which it had not been before ; and likewise changed its name for a better appellation , to wit , that of the Emperour 's most religious Sister . CHAP. XXXIX . That in Phoenice there was a City made [ termed Constantina ; ] and in other Cities the Idols were destroyed , and Churches erected . THe same thing was likewise done in many other places . For instance , in a City of the Province of Phoenice , which is called by the Emperour's name . The inhabitants whereof having committed their innumerable Images to the flames , changed their worship of them , for the observation of the salutary Law. Moreover , in other Provinces , they came over in great companies , as well in the Country as in the Cities , to the saving knowledge [ of God , ] and destroyed their Images consisting of all sorts of matter ( which before had been accounted sacred by them , ) as if they were nothing : they also demolished their own Temples and places of worship , which were raised to a vast height , when no person ordered them to do it . But they erected Churches from the very foundations , and made a change of their former opinion , or errour rather . But , a to give a particular Narrative of all this pious Emperour's Actions , is not so much our business , as theirs who were vouchsafed a continual converse with him . After therefore we have in short b recorded in this work those matters which came to our knowledge , we will pass to the * later part of his Life . CHAP. XL. That having created his three Sons Caesars in the three ten years of his Reign , He celebrated the dedication of the Martyrrum at Jerusalem . THirty * years of His Reign were now compleated a . Wherein his three Sons had at different times been created Colleagues of the Empire . Constantine , who bore the same name with his Father , was the first that partook of that honour , about the tenth year of his Father's Empire . His second Son Constantius , grac't with his Grandfather's name , was declared Caesar about the time of the celebration of his Father 's Vicennalia . His third Son Constans , who by his own name denotes Presence and Stability , was promoted to this honour about the thirtieth year of his Father's Reign . Thus therefore when ( * according to a likeness of the Trinity as 't were , ) he had gotten † three Sons beloved by God , and had honoured them with the Colleagueship of his Empire , b at each period of ten years of his Reign ; he thought his Tricennalia to be a c most opportune time , wherein he might give thanks to [ God ] the supream King. And he himself judged it best and most agreeable , should He celebrate the dedication of that Martyrium , which with all imaginable diligence and magnificence he had caused to be erected at Jerusalem . CHAP. XLI . That in this interim He ordered a Synod to be convened at Tyre , because of some controversies [ started ] in Egypt . BUt the envious Devill , that Enemy to all good , a like some dark cloud opposed against the most splendid Rayes of the Sun , attempted to disturb the brightness of this Celebrity ; and again disquieted the Churches in Egypt with his own contentions . But the Emperour , whom God himself took care of , having again armed a Synod of many Bishops resembling the Host of God , set them in array against the Malevolent Devil : an Order having been issued forth from him , that [ the Prelates ] of all Egypt and Libya , Asia and Europe , should hasten , in the first place to a determination of the Controversie , and from thence to make a dedication of the formentioned Martyrium . Wherefore he commanded them , that by the by they should compose the differences , at the Metropolis of Phoenice . For , it was [ he said ] unfit , to approach the worship of God with dissenting mindes ; in regard the Divine Law prohibits those that are at variance , from bringing their Gifts [ to God , ] b before they have embraced friendship , and are peaceably affected one towards another . These wholesome precepts [ of our Saviour ] the Emperour gave new Life to , by a continual meditation on them within his own mind ; and advised them to set about the business with all imaginable consent and agreement of mind , by his Letter which runs thus . CHAP. XLII . Constantine's Letter to the Synod at Tyre . VICTOR CONSTANTINUS MAXIMUS AUGUSTUS , To the Holy Synod [ convened ] at Tyre . IT was manifestly agreeable to , and highly befitting the prosperity of our Times , that the Catholick Church should be void of all disturbance , and that the Servants of Christ should now be free from a all manner of reproach . But in regard some persons , prick't forward by the Spur of unsound Contention , ( For I will not say that they leade a life unworthy of themselves ; ) attempt to confound all things ; which [ mischief ] seems to Me more grievous than any Calamity whatever : for this reason I incite you , who ( as the saying is ) run of your own accord , that without any delay you would meet together , and make up a Synod ; that you may give your assistance to those who want it ; that you may administer a Remedie to the Brethren who are in danger ; that you may reduce the dissenting members to an agreement ; [ and lastly , ] that you may correct Faults , whilst opportunity does permit : to the end that , to so many and such large Provinces you may restore a befitting Concord , which ( oh absurd ! ) the arrogancy of a few men hath destroyed . Further , that this thing is highly acceptable to God the supream Lord , and more earnestly wish't for by Us than any desire whatever ; Lastly , that to your selves ( if you shall restore peace , ) it will be an occasion of no small honour , I suppose all men do acknowledge . Delay not therefore ; but henceforward raise your alacrity to the highest pitch , and make it your business to put an end to the present differences by a befitting b determination : [ meeting together namely with all Sincerity and Faith , which that Saviour whom we worship , who lifts up his Uoice * every where in a manner , does chiefly require c of us . But , as to what appertains to ‖ Our Piety , nothing shall be wanting to you . All things have been done by Me , which by your Letter you gave notice of . d I have written to those Bishops whom you desired , that they should come , and be partakers with you in the Common Care and Solicitude . I have sent e Dionysius the Ex-Consularis , who may both put in mind those Bishops that ought to come with you to the Synod , and may also be an Inspector of what is transacted , f but most especially of regularity and good order . But if any person ( which I don 't in the least suspect , ) presuming at this juncture to violate our precept , shall refuse to be present ; One shall be forthwith dispatch't from Us , who by an Imperial Order shall drive that person into Exile , and shall teach him , that 't is in no wise fit to resist the determinations of an Emperour , when published in defence of the truth . As to what remains , it shall be the business of Your Sanctity , neither with hatred ] nor favour , but in a manner agreeable to the Ecclesiastick and Apostolick Rules , to find out a befitting remedy , whether for Crimes , or such things as have hapned by mistake : to the end , you may free the Church from all reproach , may lighten Our Cares , and , having restored the pleasantness of Peace to those Churches now disturbed , may procure the eminentest Glory to your Selves . God preserve You , Beloved Brethren ! CHAP. XLIII . That at the Feast of Dedication [ of the Church ] at Jerusalem , there were Bishops present out of all the Provinces . AFter these Orders had been effectually put in execution , another Messenger from the Emperour arrived , who having brought a an Imperial Letter , moved the Synod , that without any delay they would forthwith hasten their journey to Jerusalem . All of them therefore left the Province of the Phoenicians , and by [ the assistance of the ] Cursus Publicus went whither they had received orders to go . At which time that whole place was filled with a numerous * divine assembly , the eminent Bishops out of every Province having met together at Jerusalem . For the b Macedonians had sent the [ Bishop ] of the Metropolis amongst them : and the Pannonii and Moesi [ had directed thither ] the choycest flower of God's youth in their Country . There was likewise present the Ornament of the Persian Bishops , an holy person and one that was incomparably well verst in the divine Oracles . c The Bithynians also and Thracians * by their own presence adorned the Convention . Nor were the most eminent [ of the Bishops ] amongst the Cilicians absent . Those of Cappadocia likewise who excelled for Learning and Eloquence , shined in the midst of this Congress . Moreover , all Syria and Mesopotamia , Phoenice and Arabia , together with Palestine it self ; Egypt also and Libya , and those who inhabit the Country of Thebaïs , all [ met ] together , and filled up that great Quire of God. Who were followed by an innumerable company of people out of all the Provinces . There was present together with all these persons , an d Imperial Attendance ; and from the Imperial Palace it self , approved men were sent , who , with Expences furnished by the Emperour , might illustrate the Festivity . CHAP. XLIV . Concerning their Reception by Marianus the Notary , and concerning the money distributed amongst the poor , and the sacred Gifts of the Church . BUt , over * all these there was appointed as chief , a a person highly acceptable and usefull to the Emperour ; one that was eminent for his Faith , Religion , and Skill in the Sacred Scriptures . Who having been famous for his confessions in defence of piety during the times of the Tyrants , was deservedly entrusted with the ordering of these matters . This person therefore with all imaginable sincerity paid obedience to the Emperours Commands , and honoured the Synod with a most Courteous Reception , entertaining them with splendid Feasts and Banquets . But , amongst the indigent and naked , b and amongst infinite multitudes of poor of both Sexes , who stood in great need of food and other necessaries , he distributed vast quantities of money , and a great number of Garments . Lastly , he variously adorned the whole Church with magnificent and royal sacred Gifts . CHAP. XLV . Various Discourses of the Bishops , in the Sacred Assemblies ; as also of Eusebius himself the Authour of this Work. SUch was the Service performed by this person . But the Ministers of God adorned the Festival , partly with their prayers , and partly by their Discourses . a For some of them with praises celebrated the b Benignity of the Religious Emperour towards the Universal Saviour , and in their Orations set forth the Magnificence of the Martyrium . Others * entertained their hearers with Theologick discourses upon the divine Dogmata , fitted to the present solemnity , as with some splendid banquet of rational food . Others † interpreted the Lessons of the divine Volumns , and disclosed the Mystick meanings . But such as were unable to arrive at these things , appeased the Deity with unbloudy Sacrifices and mystick Immolations ; humbly offering up their prayers to God , for the common Peace , for the Church of God , ●or the Emperour himself who was the Occasioner of such great Blessings , and for his pious Children . At which place we our selves also , who were vouchsased ‖ Blessings much above our deserts , honoured the solemnity with various discourses uttered in publick ; sometimes making descriptions in writing of the stateliness and magnificence of the Royal Fabrick ; at others , c explaining the meanings of the prophetick Visions , in a manner befitting the present d Symbols and Figures . Thus was the Feast of Dedication celebrated , with the greatest joy imaginable , e on the very Tricennalia of the Emperour . CHAP. XLVI . That He afterwards recited his Description of our Saviour's Martyrium , and his Oration upon Constantine's Tricennalia , before the Emperour Himself . BUt , what the Form of our Saviour's Church is , what the fashion is of the Salutary Cave , * how great the Beauty and Elegancy of the Structure , and [ Lastly ] how a many the Donaria , made partly of Gold and Silver , and partly of pretious Stones ; we have , as well as we could , comprized in a peculiar Treatise , and have dedicated it to the Emperour Himself . Which Book we shall make a seasonable publication of b at the close of this present Work : whereto we will annex that Oration concerning his Tricennalia , which , having not long after made a journey to Constantinople , we recited in the Emperours own hearing . This was the c second time that we celebrated the praises of God the supream King , within the Imperial Palace . Which [ Oration ] the Emperour , who was beloved by God , being an auditor of , seemed like one transported with joy . And this he himself manifested after the Speech was done , in regard he entertained those Bishops that were present at a Banquet , and bestowed on them all imaginable honour . CHAP. XLVII . That the Synod at Nicaea hapned on Constantine's Vicennalia ; but the Dedication [ of the Church ] at Jerusalem [ was performed ] on His Tricennalia . THis Second Synod , the greatest that we have known , the Emperour convened at Jerusalem , after that first Synod , which he had assembled a at the most eminent City of Bithynia . That was a triumphal [ Synod , ] which in the Vicennalia of [ Constantine's ] Empire paid its b Vows for the Victory obtained over his Enemies and Adversaries , in that very City which had its name from Victory . But this [ Synod ] grac't the period of his third Decade ; when the Emperour Dedicated to God the Giver of all Good , c the Martyrium , as 't were some Sacred Present of Peace , [ erected ] round the very Monument of our Saviour . CHAP. XLVIII . That Constantine was displeased with One , who praised Him too highly . a AFter the performance of all these things ; when the Emperour 's God-like Virtue was cry'd up in the Discourses of all men , one of the Ministers of God was so bold , as to pronounce Him blessed to His very face : in regard he had both been vouchsafed the supream Empire over the whole Roman world in this Life present ; and also , in that to come , should reign together with the Son of God. But he , much displeased at the hearing of this Expression , advised the man , that he should not presume to utter such words ; but , rather that by prayer he would make his humble request to God , that as well in the Life present , as in that to come , * He might appear worthy of being reckoned amongst the servants of God. CHAP. XLIX . The Marriage of Constantius Caesar , His Son. WHen the Thirtieth year of His Empire was ended , He celebrated the Marriage of his second Son ▪ a having long before performed the same thing for his elder Son. Banquets therefore and Feasts were made ; the Emperour Himself led His Son the Bridegroom , and in a most splendid manner entertained and feasted the whole company , the men apart by themselves , and the women in separate places by themselves . * Rich Gifts were likewise bestowed , both on the people , and on the Cities . CHAP. L. The Embassie and Presents [ sent from ] the Indians . AT the same time arrived Embassadours from those Indians who dwell at the rising Sun , and brought with them Presents . Which were various sorts of pretious Stones of an exquisite Lustre , and wild Beasts of a Nature different from those known amongst us . All which they presented to the Emperour , [ thereby ] declaring that his Empire reach't a to the Indian Ocean it self ; and that the * Roytelets of the Indians Country honoured him with Pictures , and Statues erected to Him , and profest their acknowledgment of Him to be the Emperour and King. b Indeed , at the beginning of his Empire , the Britains [ who dwell ] at the setting Sun , were the first that submitted themselves to his Government : but now the Indians whose habitation is at the rising Sun , [ did the same . ] CHAP. LI. That Constantine having parted His Empire betwixt His three Sons , instructed them in the Art of Governing , * and Offices of Piety . WHen therefore he had reduced both the Limits of the whole world under His own power , He divided his whole Empire , distributing some paternal inheritance as 't were to his dearest Relatives , amongst His three Sons . To the Elder , He gave his Grand-fathers allotment : to the Second , the Empire of the East : to the Third , that Portion which lay in the midst between these two . But being desirous to procure a good inheritance for his Children , and such as might be salutary to their Souls , he scattered the seeds of Piety in their minds : partly by a cultivating them himself with divine Precepts ; and partly by appointing them Tutors , who were persons of approved Piety . He likewise set over them Teachers of Secular Learning , such persons namely as were arrived at the heighth of Literature . Others instructed them in the knowledge of the Military Art. Others were their Instructours in politicks , and matters Civil . And [ lastly , ] others rendred them knowing and expert in the Laws . Moreover , to each of His Sons was allotted an Imperial * Attendance , [ namely ] † Scutarii ; Hastati ; Protectors ; Legions also , and Military Companies ; and Officers that commanded them , [ to wit , ] Centurions , Tribunes , and ‖ Duces : of whose skill in warlike affairs , as likewise of their good affection towards them his Sons , the Father had had experience . CHAP. LII . How , when they were arrived at man's estate , He taught them Piety . FUrther , during their being Caesars as yet very young , they had ( as 't was requisite , ) Ministers and Councellours present with them , who administred the publick affairs . a But when , afterwards , they grew up to be men , their Fathers instruction onely , was sufficient for them . Who sometimes incited them , when present with him , by private instructions to an imitation of himself ; and taught them to become exact followers of his own piety : at other times , when they were absent , by his Letters he suggested to them Imperial Precepts . The first and chiefest whereof was this , that they should value the knowledge and worship of God the supream King , above all riches whatever , and before the Empire it self . But at length he gave them power , of themselves to do what might be of advantage to the publick : and before all things gave them this in charge , that they should take a particular care of God's Church , and commanded them openly to own themselves to be Christians . And in this manner he instructed his Sons . But they , incited not so much by Precept as their own alacrity of mind , exceeded the admonitions of their Father ; in regard they had their minds always intent upon piety towards God , and in the very Palace it self exactly performed and observed the Rites of the Church , together with all their Domesticks . For this was the work of the Fathers Care , to assign no Domesticks to his Sons , but such as were * worshippers of God. b The Commanders also of the First Companies , and they to whom the Care of the State was entrusted , * were of this sort . For he † confided in persons who profest a faith in God , as in some strong and firm walls . c When this thrice-blessed Prince had [ thus ] constituted these matters also , God the disposer of every good thing , ( in regard all affairs of the State had been put into good order by the Emperour , ) thought it now at length an opportune time , for translating him to a better allotment , and brought upon him the debt due to Nature . CHAP. LIII . That after He had Reigned about two and thirty years , and lived above sixty , He had a Body that was sound and healthy . HE Compleated the time of His Reign in a two and thirty years , abating some few months and days : but the space of His Life was about double as much . At which age his Body continued free from Diseases , firm , void of all manner of blemish , and youthfuller than any the most juvenile Body ; beautifull to behold ; and strong to do any thing whatever , that was to be performed by strength . In so much that , he could exercise as a Souldier ; ride ; walk ; fight ; erect Trophies against his conquered Enemies ; and , according to his own usage , could obtain unbloudy Victories over his opposers . CHAP. LIV. Concerning those who abused his eximious humanity , to * avarice and a pretence of Piety . HIS Mind also arrived at the heighth of humane perfection ; being adorned with all manner of † accomplishments ; but most especially , with humanity . Which , nevertheless , many persons found fault with , by reason of the baseness of ill men , who ascribed [ the occasion of ] their own badness to the Emperours a patience and clemency . Indeed , even we our selves beheld the mighty prevalency of these two Vices in those times ; b the Violence namely of insatiable and ill men , who infested almost all Mortals ; and the unspeakable Dissimulation of those who craftily crept into the Church , and pretendedly took upon themselves the name of Christians . But the Emperours innate humanity and goodness , the sincerity of his Faith , and * Integrity of his Morals , induced him to credit the specious and outside piety of those men who were thought to be Christians , and who with a crafty mind pretended to † bear a true and sincere benevolence towards him . His committing of himself to which persons , did sometimes perhaps drive him upon those things that were unfitting ; the Envy [ of the Devil ] bringing this Blot upon his other ‖ praises . CHAP. LV. How Constantine wrote Orations to the very last day of his Life . BUt Divine Vengeance seized a those men not long after . But the Emperour himself had in such a manner furnished his mind with discursive knowledge , that to his very death , according to his accustomed manner , he wrote Orations ; and , b as his usage was , made Speeches , and instilled into his hearers divine Precepts : He would likewise be continually making of Laws , sometimes about Civil matters , at others , concerning Military affairs : in fine , he employed his thoughts about all things that were advantagious , and of use to the life of men . But this is highly worthy to be recorded , namely that when he was at the point of death , he recited a certain Funeral Oration in the presence of his usual Auditory . And c having continued his Speech to a great length , he discoursed therein concerning the Immortality of the Soul , and concerning those who had spent their Lives piously , and concerning the Blessings treasured up with God himself for those that love him . But on the other hand , he made it apparent by many and those evident reasons , what manner of end they would come to , who had lead a contrary course of life ; and gave an accurate description of the calamitous death of the impious . By his solid and weighty attestation to which truth , he seemed severely to touch those about him . In so much that , he asked one of them d who were puft up with a vain opinion of wisdom , what his Sentiment was in reference to those things which had been discoursed of . Who by his own testimony confirmed the truth of what had been spoken , and though much against his will , highly commended his reasonings against the worship of many Gods. By making such discourses as these to his Confidents , before his death , he seemed to render his way to a better allotment , smooth and plain . CHAP. LVI . How , making an Expedition against the Persians , He took the Bishops along with him , and [ provided ] a * Tent made in form of a Church . THis also is worthy to be recorded , that about the forementioned time , upon his hearing of the motion of those Barbarians [ who dwell ] at the East , having said , that as yet there remained to him this Victory [ to be obtained ] over them , he resolved upon an Expedition against the Persian . Which when he had determined to undertake , he summoned together his Military Forces ; and likewise conferred with the Bishops that were about him , concerning the desighe of his Expedition ; it being his chiefest care , that some persons should always be present with him , who were of use in order to the worship of God. They affirmed , that they would most willingly follow him , nor would in any wise leave him ; but with their incessant prayers to God would ingage and fight together with him . At which news he was highly pleased , and described to them a way whereby they might go a . [ b Then he prepared a Tabernacle most richly furnished , made in the form of a Church , for the use of this War ; wherein he resolved , in company with the Bishops , to pour forth his prayers to God the Giver of Victory . CHAP. LVII . That having received the Embassie of the Persians , He watch't all night , together with others , on the Feast of Easter . IN the interim the Persians , informed of the Emperours preparation for a War , and being extreamly fearfull of coming to an Engagement with him , a by an Embassie entreated him to make a Peace . Wherefore , this most peaceable Emperour , gave the Embassie of the Persians a kind reception , and b readily entred into a League with them . The great Festival of Easter was now at hand : wherein the Emperour paid his Vowes to God , and together with others watch't all night long . CHAP. LVIII . Concerning the Building of that termed the Martyrium of the Apostles , at Constantinople . a AFter this He began to build a Martyrium in that City which bore his own name , in memory of the Apostles . ] And when he had raised the Church to an unexpressible height , he made it Splendid and Glorious by a variety of all manner of Stones , covering it with Crusts of Marble from the Foundation to the very Roof . He laid the inner-Roof all over with Lacunaria of very small work , and gilded it thorowout with Gold. b Above , instead of Tyles , Brass was laid , which afforded the whole Structure a secure defence against showers . Which [ covering ] being likewise over-spread with Gold , shined gloriously : in so much that , it * dazled their eyes who beheld it at a distance , [ the Brass ] † reverberating the Rayes of the Sun. But the whole c Roof was encompassed round with chased Net-work , made of Brass and Gold. CHAP. LIX . A further description of the same Martyrium . IN This manner was the Church it self beautified , by the Emperour 's extraordinary Care and Munificence . But about the Church there was a most Spatious * Area , open to the pure Air. At the four sides whereof ran Porticus's [ joyned one to another , ] which inclosed the Area Scituate in the midst , together with the Church it self . Moreover , † Basilicae , Baths , Rooms to lodge and eat in , and many other apartments built for their use who kept the place , were joyned to the Porticus's , and were equall to them in length . CHAP. LX. That in this [ Church ] also , He built * Himself a Sepulchre . ALL These [ Edifices ] the Emperour * Dedicated [ with this intent , ] that He might consign to posterity the memory of our Saviour's Apostles . But he had another design in his mind , when he built this Church : which [ purpose of his ] was at first concealed ; but in the end it became known to all men . For he had † designed this place for himself ‖ after his death ; foreseeing by a transcendent alacrity of Faith , that his own Body should after death be made a a partaker of the Apostles appellation : * to the end that even after death , He might be esteemed worthy of the prayers which should be performed there in honour of the Apostles . Having therefore raised twelve † Capsae there , as some Sacred Columns , in honour and memory of the choire of the Apostles , he b placed his own ‖ Ark in the midst ; on each side of which lay six Capsae of the Apostles . And this , as I have said , he prudently considered of , [ namely ] where his Body might be decently deposited after he had ended his Life . Having in his mind ordered these matters long before , he consecrated a Church to the Apostles ; * believing , that their memory would be usefull and advantagious to his Soul. Nor did God account him unworthy of those things which by his prayers he expected . For , as soon as the first [ † Exercises of the Feast of Easter had been compleated by him , and when he had past over our Saviour's day , rendring it splendid to himself , and a Festival to all other persons ; whilest he was intent upon these things , and spent his Life herein to the very c Close of it , God , by whose assistance he performed all these things , opportunely vouchsafed him a divine passage to a better allotment . CHAP. LXI . [ The Emperour 's ] Indisposition of Body at Helenopolis , and his Prayers . [ Also ] concerning his Baptisme . AT first an unequal temper of Body hapned to him : together therewith a distemper seized him . Soon after which he went to the * warm Baths of his own City : thence he goes to the City which bore the name of his own Mother : where having made his abode for some considerable time , in the Oratory of the Martyrs , ] he put up his Prayers and Supplications to God. And when he perceived that the end of his Life drew near , a he thought this was the time of purgation , of all those sins which he had committed throughout his whole Life : firmly believing , that whatever sins as a man he had faln into and committed , would be washt from off his Soul , by the efficacy of mystick words , b and by the salutary Laver. Having therefore considered this with himself , kneeling upon the pavement , he humbly beg'd God's pardon , making a confession of his sins in the very Martyrium : in c which place likewise he was first vouchsafed d imposition of hands with prayer . Removing from thence , he goes to the Suburbs of the City Nicomedia : where he called the Bishops together , and spake to them in this manner . CHAP. LXII . Constantine's request to the Bishops , that they would confer Baptism upon him . THis was the time long since hop't for by me , when I thirsted and prayed , that I might obtain Salvation in God. This is the Hour , wherein even We may also enjoy that Seal which conferrs immortality ; the Hour , wherein We may partake of that a Salutary Impression . I had heretofore taken a Resolution , of doing this in the c streams of the River Jordan , where Our Saviour himself , * in a likeness to us , is recorded to have partaken of the Laver. But God , who best knows what is advantagious to Us , in this place vouchsafes Us a participation thereof . d Let therefore all doubt be removed . For if the Lord of Life and Death , will have Us continue our Life any longer here ; and if it be e once so determined [ concerning me , ] that I may in future be assembled with the people of God , and , being made a member of the Church , may together with all the rest partake of the prayers : I will prescribe my self such Rules of living , as may * befit [ a servant of ] God. These were the words he spake . They performed the Rites , and compleated the Divine Ceremonies ; and , f having first enjoyned him whatever was necessary , made him a partaker of the Sacred Mysteries . Constantine therefore , the only person of all those that ever were Emperours , was by a Regeneration g perfected in the Martyria of Christ : and being dignified with the Divine Seal , h rejoyced in Spirit ; and was renewed , and filled with the Divine Light. The joy of his mind was great , by reason of his transcendency of Faith ▪ but he was stricken with an amazement at the manifestation of the Divine Power . After all things had been duely performed , He was clothed with white and Royal Garments , which shined like the Light ; and rested himself upon a most bright Bed ; nor would he any more touch the purple . CHAP. LXIII . In what manner he praised God , after he had received Baptism . AFter this he lifted up his voice , and poured forth to God a prayer of thanksgiving . Which ended , he added these words . Now I know my self to be truly blessed : a now 't is evident that I am accounted worthy of an immortal life : now I have an assurance that I am made a partaker of Divine Light. Moreover , he termed them miserable , and said they were unhappy , who were deprived of such great * Blessings . And when the Tribunes and Chief Officers of the Military Forces came in , and with tears bewailed [ their own misfortune , ] that they themselves should be left desolate ; and prayed for his longer Life : He answered them also , and said , that now at length he was vouchsafed true life , and that only He himself knew , what great Blessings he had been made a partaker of . Wherefore , that he hastned , and would by no delayes defer going to his God. After this , he disposed of every thing according to his own mind . And to those Romans who inhabit the Imperial City , he bequeathed certain Annual Gifts . But he left the inheritance of the Empire , as 't were some paternal Estate , to his own children ; ordering all things in such a manner , as he himself thought good . CHAP. LXIV . The death of Constantine on the Festival of Pentecost , about noon . FUrther , all these things were transacted in that great Solemnity of the most venerable and most sacred Pentecost ; which is honoured with seven weeks , a but is sealed with * the number one . In which Festival hapned , both the Ascent of the Common Saviour into the Heavens , and also the descent of the Holy Spirit upon men , as the Divine Scriptures do attest . In this Solemnity therefore the Emperour , having obtained those things we have mentioned , on the last day of all , ( which should any one term the Feast of Feasts , he would not be mistaken ; ) † about noon , was taken up to his God : leaving to mortalls that part of Himself which was related to them ; but joyning to his God that part of his Soul which was endued with understanding , and the Love of God. This was the End of Constantine's Life . But , let us proceed to what follows . CHAP. LXV . The Lamentations of the Milice , and Tribunes . THE Protectors , and the whole Body of his Guards , rent their clothes forthwith , and casting themselves prostrate on the earth , beat their heads against the ground ; uttering a mournfull expressions [ intermixt ] with Sighs and Cries ; calling upon him their Master , their Lord , their Emperour ; nor [ did they invoke him barely ] as a Master , but , like most * obedient Children , [ they accounted him ] as a Father . Moreover , the Tribunes and Centurions styled him a Saviour , a Preserver , a Benefactour . And the rest of the Army , as 't is usual amongst flocks , with all imaginable decency and becoming Reverence , desired and wisht for their Good Shepherd . The common people also ran up and down all over the City , and by Shreikes and Cries gave a manifest indication of their inward grief of mind . Others with dejected Countenances seemed like persons astonished ; and b each particular man lookt upon this as his own Calamity , and bemoan'd himself , because the common Good of all men was taken out of this their life . CHAP. LXVI . That His Body was carried from Nicomedia to Constantinople , into the Palace . AFter this , the Milice took His Body [ out of the Bed , ] and laid it into a Coffin of Gold ; which they covered a with Purple , and carried it to the City that bore his own name . And there they plac't it * on high , b in the stateliest Room of the Imperial Palace . Then they light up Tapers round it , which being put into Candlesticks of Gold , rendred the Sight admirable to those that beheld it , and such a one as had never been seen on earth , by any person that was ever under the Sun's Rayes , since the world was first made . For within , in the very middlemost Room of the Imperial Palace , the Emperours Corps lay on high in a Golden Coffin ; and being adorned with Imperial Ornaments , the Purple namely and the Diadem , was encompassed by many persons , who watcht with , and guarded it night and day . CHAP. LXVII . That even after His Death , he was honoured by the Comites and the rest , in the same manner as when he was alive . MOreover , the * Duces , Comites , and the whole Order of the Judges and Magistrates , whose usage it had heretofore been to a adore the Emperour , made not the least alteration in their former Custom , but came in at set times , and on their knees saluted the Emperour when dead , and laid in his Coffin , as if he had been yet alive . After these Grandees , those of the Senate , b and all the Honorati , came in , and did the same . After whom , multitudes of all sorts of people , together with women and children , approacht to the sight hereof . And these things were thus performed during a long space of time : the Milice having taken a Resolution , that the Corps should lie and be guarded in this manner , till such time as his Sons could come , who might honour their Father by * a personal attendance at his Funeral . [ In fine , ] this most Blessed [ Prince ] was the only Mortal who c Reigned after death ; and all things were performed in the usual manner , as if he had been still alive : this being the sole person , from the utmost memory of man , on whom God conferred this . For , whereas he of all the Emperours had been the only one , who by actions of all sorts whatever had honoured God the supream King , and his Christ ; he alone , and that deservedly , had these honours allotted him : and the supream God was pleased to vouchsafe him this , that even his dead Body should Reign amongst men . Whereby God clearly shewed them , whose minds are not * totally stupified , that † the Empire of his Soul is endless and immortall . In this manner were these things performed . CHAP. LXVIII . In what manner the Army resolved , that his Sons should be forthwith proclaimed Augusti . IN the interim , the Tribunes dispatcht away some choice men belonging to the Military Companies , who for their fidelity and good affection had heretofore been * acceptable to the Emperour ; that they might make the Caesars acquainted with what had been done . And these were the things which those men performed then . But the Armies in all places , as soon as they were acquainted with the Emperours death , incited thereto by Divine instinct as 't were , with an unanimous consent resolved , as if their Great Emperour had been yet living , that they would acknowledge no other person as Emperour of the Romans , save only his Sons . And not long after , they determined to have them all henceforward , not stiled Caesares , but Augusti ; which [ name ] is the † Cognisance of supremacy of Empire . And these things were done by the Armies ; who by Letters one to another , signified their own suffrages and Acclamations ; and the unanimous consent of the Legions was in one and the same moment of time , made known to all persons wherever they dwelt . CHAP. LXIX . The Mourning * at Rome for Constantine , and the Honour [ done Him ] by Pictures after his death . BUt the Inhabitants of the Imperial City , as well the Senate as people of Rome , when they were acquainted with the Emperours death , lookt upon that to be most doleful news , and more calamitous than any misfortune whatever ; and therefore set no Bounds to their mourning . The ●aths therefore and Forums were shut up , and the publick Shows [ omitted ; ] as likewise whatever other Pleasures , as Recreations of Life , are usually followed by those who spend their time in mirth and ●ollity . Such also , as had heretofore abounded with delights , walk't the Streets with dejected Countenances . And all in general stiled [ the Emperour ] Blessed ; a person dear to God ; and one that was truly worthy of the Empire . Nor made they these Declarations in bare words only : but proceeding on to actual performances , they honoured him when dead , with dedications of Pictures , as if he had been still alive . For , having exprest a Representation of Heaven in Colours on a Table , they drew him making his Residence in an Aetherial Mansion , above the Celestial Arches . Moreover , they proclaimed his Sons the sole Emperours and Augusti , without the Colleagueship of any other person ; and with humble supplications made it their earnest Request , that they might have the a Body of their Emperour with them , and might deposite it within the Imperial City . CHAP. LXX . That his Body was deposited at Constantinople , by his Son Constantius . IN this manner , even these [ Inhabitants of Rome ] grac't this Emperour , who was honoured by God. But the a Second of his Sons ▪ when he was come to the place where his Father's Corps lay , conveyed b [ it ] to the City [ that bore his own name , ] he himself going before the Hearse . The Companies of the Milice march't before , Troop by Troop in a Military Order : and behind followed an innumerable multitude of people . But the Hastati and Scutarii surrounded the Emperour's Corps . When they were come to the Church of our Saviour's Apostles , they deposited the Coffin there . And thus the new Emperour Constantius , honouring his Father , as well by his presence , as other befitting Offices , in a due manner performed * his Funeral obsequies . CHAP. LXXI . The * performance of the solemn prayers in that termed the Martyrium of the Apostles , at the † Funeral of Constantine . a BUt after he had withdrawn himself , together with the Military Companies ; the Ministers of God , as likewise the Multitudes , and all the Congregation of the Faithfull , came forth , and by prayers performed the Rites of the Divine worship . At which time this Blessed [ Prince , ] lying on high * upon a lofty place , was celebrated with praises . Likewise , a vast number of people , together with those persons consecrated to God , no● without tears and great lamentation , poured forth prayers to God for the Emperour's Soul , thereby performing a most gratefull Office to this pious Prince . Further , herein also God demonstrated his singular Favour towards his Servant : because [ after ] his death b he bequeathed the Empire to his own dear Sons , who were his Successours ; and because , c agreeable to his own most earnest desire , the Tabernacle of his thrice-blessed Soul was vouchsafed a place with the Monument of the Apostles ; to the end namely , that it might be honoured in the same degree with the name of the Apostles ; and that it might be joyned with God's people in the Church ; and might be vouchsafed the Divine Rites , and Mystick Service ; and might enjoy a Communion of the Holy Prayers : d but , that He himself , possest of the Empire [ even ] after death , managing the whole Government by a Return to Life as 't were , e Victor , Maximus , Augustus , might in his own name still f Rule the Roman State. CHAP. LXXII . Concerning the Bird [ termed ] the Phoenix . NOt like that Egyptian Bird : which being the only one of her kind , is said to die upon [ an heap of ] Spices , at her death making her self a sacrifice : and presently [ as 't is reported , ] is restored to life again out of those very ashes ; and raising her self by her wings , appears the same in kind that she was before . But in the same manner with his Saviour rather ; who , like wheat sown , from one Grain diffusing himself into many , by the blessing of God hath brought forth an Ear of Corn , and hath filled the whole world with his fruits . In a like manner hereto , this thrice-blessed [ Prince , ] by the Succession of his Children , from being one , has been made a many : in so much that , throughout all Provinces , Statues are raised in honour of Him , together with his Sons ; and the usual name of Constantine * obtaines even after his death . CHAP. LXXIII . In what manner they Stamp't Constantine on Coyns , ascending up into Heaven as ' t were . MOreover , * Coyns were Stamp't bearing this impress : on the fore-side they exprest this Blessed [ Prince ] a with His Head covered : But , on the † Reverse [ he was represented sitting ] like a Charioteer , in a Chariot drawn by four Horses , and taken up [ into Heaven ] by a ‖ hand stretcht out to him from above . CHAP. LXXIV . That whereas God had been honoured by Him , He was on the other hand deservedly honoured by God. THese [ Miracles ] the supream God laid before our very eyes , in [ the person of ] Constantine , who was the only [ Prince ] of all the preceding Emperours , that had openly profest himself a a Christian ; whereby God manifestly declared , b How great a difference he made , between those who thought good to worship him and his Christ , and them that had embraced a contrary [ opinion . ] Who having brought a War upon God's Church , thereby rendred him their Enemy and * Opposer . And indeed , the disastrous and unfortunate close of every of their Lives , has produced a most convincing Argument of the greatness of the divine hatred towards them : in the same manner that the death of Constantine has rendred the pledges of God's favour in reference to him , manifest and apparent to all men . CHAP. LXXV . That Constantine was more pious than [ any of ] the foregoing Roman Emperours . VVHo being the Sole Emperour of the Romans , that had honoured God the Supream King with a Transcendency of piety ; and the only one that had freely and boldly * published the Doctrine of Christ to all men ; and the only person ( as I may say , ) that had raised his Church to such a degree of Honour and Glory , as no one had ever done before ; and the only person that † had totally destroyed the Errour of Polythëism , and confuted all the Rites and Modes of [ such a ] Superstition : is the only person also , that was vouchsafed such [ honours , ] both in this Life , and after death , as no one , either amongst the Graecians or Barbarians , is reported ever to have obtained ; Nor can there be any one mentioned , amongst the ancient Romans themselves , from the Remotest Times to this present Age , who may be compared with this [ our Prince . ] THE EMPEROUR Constantine's a Oration , b WHICH HE ENTITLED TO THE CONVENTION OF THE SAINTS . CHAP. I. The Preface makes mention of Easter ; and , that * Christ , having been several ways beneficial to all men , hath had plots framed against him by those , on whom he has conferred favours . THE † more [ than usual ] Brightness and Splendour , both of the Day and Sun ; the Preface of the Resurrection ; the new ‖ Reparation of Bodies long since dissolved ; a the Foundation of the promise , and the way leading to Life eternal , the day [ namely ] of the Passion is now come , Dearest Doctours , and all the rest of You [ My ] Friends ! b Ye Multitudes of Believers are far more Blessed [ than others ; ] Ye [ who worship ] God the very [ Authour ] of Religion , and who , as well by an inward sense of every particular Soul , as by outward Expressions , do without intermission praise Him , according to those Rules [ contained ] in the Divine Oracles . But , Thou Nature , Mother of all things ! What of this sort hast Thou ever conferred upon the world ? Or rather , * what is in any wise Thy work ? In as much as He [ who is the Authour ] of all things , was the Framer of thy c Sanctity also . For He it is , who has adorned Thee : in as much as the Beauty of Nature , is a d Life agreeable to God. e But , those things prevailed afterwards , which are directly contrary to Nature ; [ namely , ] that no one should adore God [ the Authour ] of all things with a congruous worship ; and , that it should be supposed , that all things were managed , not by Providence , but Chance , in a disorderly and * discomposed manner . And although † the Prophets inspired by the Divine Spirit , particularly and in express words foretold these things , to whom Credit ought to have been given ; yet ‖ impious injustice made its Resistance by all manner of devices ; hating and reproaching the very Light of Truth ; and embracing * the impenetrable darkness of Errour . Nor , was Force and Cruelty wanting ; especially , when the Will of Princes gave assistance to the † rash and heady ‖ impetus of the Vulgar ; or rather , when * they themselves headed an unseasonable Fury . Wherefore , this way of Life having been confirmed by the usage of many Generations , was the Occasion of dismal Calamities to the men of those times . But , as soon as ever the presence of our Saviour shined forth , immediately , instead of unjust Actions , Justice [ was advanc't ; ] in place of a † most destructive Storm , arose a Calm ; and all those things which had been predicted by the Prophets , were fulfilled . For , after [ that Saviour of ours ] was taken up on high to his Father's House , having ‖ enlightned the world with the Rayes of Modesty and * Continence , He founded a Church on earth , like some sacred Temple of Virtue ; a Temple [ that is ] eternal and incorruptible ; wherein might be piously performed due [ Acts of worship ] both to God the supream Father , and likewise an agreeable [ service ] to Himself . But what did the mad wickedness of the Nations invent , after these things ? It endeavoured to † reject the Benefits and Favours of Christ , and to ruine the Church , constituted in order to the Salvation of all men ; and in place thereof to substitute its own f Superstition . Again [ hapned ] horrible Seditions , Wars , Fights , g Morosity , [ a luxurious ] Furniture of Life , and a love of Riches : which having its Being in men contrary to nature ( a thing that is the property of wickedness , ) does sometimes recreate by false and specious hopes ; at others , it astonishes with Fear . h But , let Her lie prostrate on the ground , being vanquished by Virtue : and ( as 't is fit She should , ) let Her rend and tear Her self by reason of Her Repentance . But , at present we i must discourse of those matters which appertain to the Divine Doctrine . CHAP. II. An * Address to the Church , and to his Hearers , that they would Pardon and amend his Mistakes . HEar therefore , a Thou Master of the Ship , who art possest of Chastity and Virginity ! And Thou Church , that art the Nurse of immature and † unskilfull Age ! To whose Care and Charge , Truth and ‖ Clemency are committed : From whose everlasting Fountain , flows a Salutary b Stream . Be Ye Candid Hearers also , Ye who worship God with sincerity , and for that reason are His Care : be Ye attentive , not so much to the words themselves , as to the truth of what is delivered : and [ respect ] not Me that Speak , but the * Religious Office of Devotion rather . For , what can the benefit and advantage of * an Oration be , when the mind of the Speaker remains undiscovered ? Indeed , I do peradventure attempt Great things . But , that which occasions my Boldness , is the Love of God implanted in me : for , this [ Love ] puts a Force upon Modesty . Wherefore , my desire is , that Ye who are eminently knowing in the Divine Mysteries , should be joyned with Me , as My Assistants ; to the end that , if any mistake shall happen * during My Speaking , You may go along with Me and correct it . Expect not any Perfect and Consummate † Doctrine from Me ; but rather , give a kind reception to the ‖ attempt of My Faith. Farther , may the most * benign influence of the Father and Son , be effectually present with us , whilst we are uttering those things , which c it shall Command and Suggest to Our Mind ! For , if any person professing Rhetorick , or any other Art , shall suppose Himself able , without the Divine Assistance , with an accuracy to perfect His Work ; He Himself , as also the Work He has undertaken , will be found ignorant , and imperfect . But , such persons as have once obtained the Divine influence , must neither loiter , nor be careless . Wherefore , having beg'd Your Pardon for the length of this Our d Preface , We will enter upon the † Head and Principal matter of Our design . CHAP. III. That God is both the Father of * The Logos , and the Framer of the [ whole ] Creation ; and , that it were impossible for things to † consist , if their Causes were diverse . GOD , a who is above every Essence , being always that Good which all things desire , has no Generation ; and consequently no Beginning . But He Himself is the Origine of all things that are brought forth . But He who has His Procession from Him , is united with Him again : the disjunction and conjunction being performed in Him , not locally , but intellectually only . For , * that Foetus exists not by any dammage of His Father's bowels , as , for instance , those things do which are born of Seed : but , by the dispose of [ Divine ] providence Our Saviour has appeared , that he might preside , as well over this visible world , as over all things and works framed therein . The Cause therefore , both of subsistence and Life , to all things which are contained within the Complex of this world , [ is derived ] from hence . Moreover , hence [ proceeds ] the Soul , and every Sense , and the * Faculties , by whose assistance those things which are signified by the senses , are perfected . What then does this Discourse † conclude ? [ Thus much , ] that there is one President over all things which are ; and , that all things whatever are subject to his sole Dominion , as well things Celestial , as Terrestrial ; both Natural , and also b Organical Bodies . For , if the Dominion over all these things , which are innumerable , should be in the hands , not of one , but of many ; c Partitions and Divisions of the Elements , ( as 't is in the ancient Fables , ) and Envy , and a desire of having more , powerfully contending to overcome , would disturb the harmonious Concord of all things : in regard those many , would d manage that portion allotted to each of them , in a different manner . But , whereas this whole world does keep it self always in one and the same order , 't is plain , that this is e not performed without Providence , and , that it has not proceeded from chance . But , who could ever have acknowledged a Framer of universal * Matter ? To whom in the first place , or in the last , were prayers and supplications [ to have been assigned ? ] How could it be , that by my worshipping one of them f by choice , I should not have been impious towards the rest ? Or , having perhaps requested something necessary for this life , shall I return thanks to that God who has given me assistance ; but , revile him who was mine opposer ? But , to whom shall I make my supplication , that he may declare to me the occasion of my Calamity , and may vouchsafe me a deliverance from it ? Let us suppose , that an answer has been given us by Oracles and Prophecies : g but , that these things are not in their power , but belong to another God. What is the Compassion then ? Of what sort is the providence of God towards man ? Unless perhaps , some one of them , inclinable to be kinder , being more forcibly moved , shall give assistance against another , who is not in the least kindly disposed towards men . Moreover , Anger , and Discord , and Railing ; and in fine , a confusion of all things would follow from hence ; whilst not one of them would perform his own part ; but , through covetousness not satisfied with his own affairs , would invade those that belong to others . What therefore will be the consequence hereof ? Questionless , this discord amongst the Celestial powers , would ruine things under Heaven , and things on earth ; the Order and Vicissitude of Seasons and times would vanish , as likewise the delight and use of those fruits produced at the several seasons of the year ; the day would be destroyed , and the Rest of the night which follows the day . But enough concerning these matters . Let us now return to those reasons which can in no wise be refuted . CHAP. IV. Concerning * their Errour who worship Idols . WHatever had a Beginning , must necessarily have an End also . Now , a temporal Beginning , is termed a † Generation . But , the things produced by a Generation , are all Corruptible . Besides , Time defaces their Form and Beauty . How then can they , who [ have their Original ] from a corruptible Generation , be immortal ? Now , such an Opinion as this hath been divulged amongst unthinking people , namely , that Marriages are usually made amongst the Gods , and children begotten . But , if they who are begotten , be immortal ; and if [ new Gods ] are always begotten , a their Kind must necessarily be excessively numerous : after which Accession made , b what Heaven , what manner of Earth must it be , that can be capable of Containing such a growing swarm of Gods ? But , what can any one say in reference to those men , who joyn the Brethren-Gods in a society of Marriage [ with the Sister-Goddesses ; ] and who charge them with Adulteries , and Acts of Incontinency ? We do confidently assert this also , that the very Honours and * Acts of worship , attributed to them by men , are mixt with † uncleannesses and Lust. c Now therefore , some skilfull person , and a Statuary , having conceived in his mind the Form [ of his future work , ] frames it by the Rules of Art , and * soon after , a forgetfulness falling [ upon him , ] as 't were , he flatters his own work , and worships it in place of an immortal God : whereas notwithstanding , he himself , d the Father and Framer of that Statue , must confess himself to be mortal . Moreover , they themselves do shew the Sepulchres and * Arks of those Immortals , and honour the dead with † Divine Honours : being wholly ignorant , that that which is truly Blessed and ‖ Immortal , stands not in need of Honour from Mortals . For , that which can be discerned by the mind only , and comprehended by the understanding , requires neither a Form whereby it may be known , nor admits of a figure , as its image or Resemblance . But , all these things are done , in favour of the dead . For , they were really men , whilst they lived , * and were endued with Bodies . CHAP. V. That Christ the Son of God framed all things , and has appointed to every thing the term of its Existence . BUt , why do I defile my tongue with impure expressions , when I am about to praise the true God ? I am resolved in the first place to * wash away that bitter potion as 't were , with one that is pure . Now , this pure potion is † drawn out of that ‖ ever-flowing Fountain of Virtues , of that God who is extolled by Us. Indeed , I account it my proper Business , to praise Christ [ both ] by [ an holiness of ] Life , and a thanksgiving also , which is due to him from us , for those his many and signal benefits . I assert therefore , that 't is he who hath setled the Beginnings of this Universe , and who hath * Created men , and a who hath established these things by a certain Law and Order . And immediately , when † they were newly brought forth , he removed them b into a certain blessed and flourishing place , * abounding with a c variety of fruits ; and at first He would have them ignorant of Good and Evil. But at length He appointed a Seat upon earth , a Mansion befitting a rational Creature ; and then , in regard they were Creatures endued with reason , He shewed them the knowledge of Good and Evil. Then also He gave order , that mankind should be increased ; d and , that all that healthy space , terminated by the Circuit of the Ocean , should be inhabited . When Mankind was thus increased , Arts necessary for the use of Life e , were invented . In like manner , the Kinds of irrational Creatures increased also ; a certain peculiar virtue and power being found planted by Nature in every Kind . In tame Creatures , a Gentleness and Obedience to man : but in those that are wild , strength and swiftness , and a certain natural providence , whereby they may preserve themselves from danger . And , to men [ God ] enjoyned a Care over all the tame Creatures : but , against the wild , he instituted a certain Strife and Combat as ' t were . After these things , He formed the Generation of Birds ; in number , almost infinite ; but in nature and conditions , very different ; [ beautified ] with a great and gorgeous variety of Colours ; and f naturally endued with a Musical Harmony . Also , when he had most beautifully * distinguished all other things whatever , which this world contains within its Compass ; and had set the fatal Term of Life to them all ; He † finished the Fabrick of the Universe , grac't with all sorts of Ornaments . CHAP. VI. Concerning Fate ; that what is discourst of it , is false ; [ and this ] is demonstrated , both from humane Laws , and * things created ; which are moved , not disorderly , but in a regular manner ; by which order of theirs , they demonstrate the † Command of the Creator . BUt very many men , not so considerate as they should be , make Nature the Cause that has given Beauty and Gracefullness to all these things : some others of them [ ascribe it ] to Fate , or Fortuitous Chance ; a assigning to Fate the power of these matters . Nor doe they understand , that when they speak of Fate , they utter a name indeed ; but declare no Act , nor any substance proposed as a Subject . For , what can Fate it self be , * in reference to it self , when Nature shall have produced all things ? b Or , what shall Nature be thought to be , if the Law of Fate be inviolable ? ▪ Moreover , whereas 't is said to be a Fatal Law , 't is plain ( in regard every Law is the Work of some Law-maker , ) that even Fate it self , if it be a Law , is the Work and Invention of God. All things therefore are subject to God , nor is there any thing that has no share of his power . We do also allow , that Fate both is , and must be thought to be the Will of God. But , in what manner do Justice , Temperance , and the other Virtues [ derive their Being ] from Fate ? Or , whence [ proceed the Vices ] contrary to these Virtues , injustice namely , and Intemperance ? c For , wickedness [ has its Original ] from Nature , not from Fate : and Virtue is [ nothing else ] but good performances and Offices , of the Disposition and Morals . * But , if those things ( which from a good purpose of mind are done well , or which on the contrary are performed otherwise , ) have a different issue , according as it seems good either to Fortune or Fate ; how will d all Right , and a giving of every person his due [ proceed ] from Fate ? But now , Laws , and discourses , which perswade to Virtue , and deter from Vices ; praises also , and discommendations ; punishments likewise , and all those things whatever , wherewith men are incited to Virtue , and drawn off from wickedness ; how can these be said to proceed from Fortune or Chance , and not from justice rather , which is the property of the provident God ? For , * He gives men those things , which they deserve for their following e this or that Course of Life : sometimes Pestilences [ do rage , ] and Seditions ; and Scarcity and Plenty do by turns succeed one another ; making Proclamation as 't were in plain and express words , f that all such things as these do most fitly agree with our lives . For the Divine Essence rejoyces at the * probity of men ; but abominates all manner of impiety . And , as it embraces a mind , whose Sentiments concerning it self are moderate ; so it hates boldness , and an arrogancy which raises it self higher than is becoming a Creature . The proofs of g all which matters , although they are very perspicuous , and do lye before our eyes ; are yet h then more apparently manifest , i as often as , making a descent into Our Selves , and as 't were contracting our minds , We weigh with Our Selves the Cause of them . Wherefore , 't is my assertion , that we ought to lead lives that are * sober and calm , not raising Our † thoughts above the condition of Our Nature ; but taking this into Our serious consideration , that God the Inspector of all Our Actions is continually present with Us. Moreover , let us another way examine , whether this assertion be true , namely , that the dispose of all affairs k does depend upon Fortune and Chance . Whether therefore , the Celestial Bodies , and the Stars , the Earth and the Sea , the Fire and the Winds , the Water and the Air , and the Vicissitude of times , and the seasonable Returns of Summer and Winter ; whether [ I say ] it ought to be believed , that all these have hapned * without reason and fortuitously , rather than were created . 'T is certain , some persons , wholly void of understanding , do affirm , that men have found out many of these for their own use and advantage . And truly , whereas Nature does plentifully supply us with all manner of riches ; we may grant , that , in reference to things which are terrene and corruptible , this Opinion † wants not something of reason . But , are then things immortal and immutable , the Inventions of men also ? For , of these , and of all other things of this nature , ( which are removed from our senses , and can be comprehended by the mind only ; ) l not man , a Creature made of matter , but the intelligible and Eternal Essence of God is the Framer . Besides , the Course and Order of that Constitution , is the work of providence also ; [ namely , ] that the day is bright , being enlightened by the Sun ; that the night succeeds the setting of the Sun ; and , that , when it has succeeded it , it is not left wholly m void [ of Light , ] by reason of the Quire of the Stars . But , what shall we say concerning the Moon ; which , when at the greatest distance from the Sun , being in a direct opposition to him , is at the Full ; but , is lessened , * as often as 't is in a Conjunction with the Sun : do not these things manifestly declare the † knowledge of God , and his sagacious wisedom ? Farther , n the usefull and seasonable warmth of the Solar Rayes , whereby the Fruits are brought to maturity ; the Blasts of the winds , which are of great use in making the year fruitfull and healthy ; the refreshment of showers , and the admirable Harmony of all these , according to which they are all managed in a due and well-ordered manner : [ lastly , ] that perpetual Order of the Planets , which at fit and stated times make their Returns to the same * point ; is not the Command of God hereby manifested , and likewise the perfect and entire dutifullness of the Stars , which pay an Obedience to the Divine Law ? Moreover , the Tops of Mountains , and the hollow depths of Valleys , o and the smooth Levels of far-spreading Fields ; do these seem to exist without the providence of God ? The prospect whereof is not only p gratefull , but the use also is delightfull and pleasant . The * Spaces likewise and † Breaks of the Waters and the Earth , ( which are of use partly for tillage , q and partly for conveyance of those things we stand in need of from forreign Regions ; ) do they not most clearly demonstrate the accurate and exact care of God ? For , the Mountains contain water within their Bowels ; which when the Plain has received , and ‖ by the moysture thereof has sufficiently refresht the ground ; it pours forth the residue of it into the Sea : and the Sea transmits it to the Ocean . And , dare we yet affirm , that all these things come to pass fort●itously , and by accident ? When as notwithstanding , r we are in no wise able to declare , with what shape or Form Chance is endued : a thing which has no subsistence , either in the understanding , or sense ; but is only the empty sound of a name ‖ without the thing , which makes a noyse about our Ears . CHAP. VII . That , * in things which we can't understand , we ought to glorifie the Creator's Wisdom ; nor must we suppose Chance , or any thing else [ save God , ] to be the cause [ of them . ] FOr Chance , 't is most certain , is a Term [ invented ] by men , whose thoughts are rash and inconsiderate ; and who cannot † understand the cause it self : but , by reason of their weakness of apprehension , suppose that all these things , whereof they are unable to give a reason , have been framed and ordered without any thing of reason . There are indeed some things endued with an admirable nature , the certain and evident knowledge of the Truth whereof , lies deep : of which sort is the Nature of Warm Waters . For no person can readily assign the reason of so great a fire . And 't is strange , that [ that fire , ] though encompassed round with cold water , nevertheless , should not loose its Native Heat . And these things are found to be very rare , and few in number thorowout the whole world ; for this reason , as I perswade my self , that men might easily know the power of [ Divine ] providence ; which has ordered two most contrary Natures , Heat namely and Cold , to spring from one and the same Root . Indeed , the things are many , and almost innumerable , which God hath bestowed on men , in order to their comfort and delight : but , the fruit of the Olive-tree and of the Vine , are chiefly [ to be accounted such . ] Of which two , a this has a power of recreating and exhilerating the mind . But the other is fit not only for delight : but of use in order to the curing of Bodies . The perpetual and everlasting course of Rivers deserves likewise the highest admiration ; which , by their flowing night and day , give a representation of an eternal and never-ceasing life . Also , the continual vicissitude of night and day , is in the same manner admirable . CHAP. VIII . That God does plentifully supply men with those things that are usefull ; but , with such as are for delight , [ He furnishes them ] in an indifferent manner only ; bestowing both sorts , so as may be agreeable to their profit and advantage . * ALL These words have been spoken by Us , in confirmation of this Truth , that nothing has been done without reason , or without understanding : but , that Reason it self , and also a Providence , are [ the Works ] of God. Who has likewise † produced the several kinds of Gold , Silver , Brass , and of the other Metals , in a manner and measure that is fit and agreeable . For with those things , the use whereof was like to be manifold and various , [ men ] are by his order plentifully furnished : but , such things as are of use b for the delight of the world , and for Luxury only ; [ them he hath bestowed , ] both liberally , and also sparingly ; [ observing a Mean ] between a parcimony and a profuseness . For , if the same plenty of those things which were made for ornament , had been granted ; the Searchers after Mettals , by reason of their overmuch avarice , would have despised those [ Mettals ] that are of use for Husbandry , and Building , as well of Houses , as Ships ; Iron namely , and Brass ; and would have neglected the gathering of them together : but would have made it their whole business , to provide such things as serve for delight , and a vain and fruitless superfluity of Riches . Wherefore , there is ( they say ) more of Difficulty and Labour , in finding Gold and Silver , than in finding all other Mettals whatever : for this reason namely , that the soreness of the Labour may be opposed to the vehemency of the desire . How many other works of Divine Providence may besides be reckoned up ; whereby , in all those things which it has plentifully conferred on us , it does plainly incite the Life of men to Modesty and the other Virtues , and draws [ them ] off from unseasonable and importunate desires ? To find out the reason of all which things , is a greater Work than can be performed by man. For , how can the understanding of a corruptible and infirm Creature , c arrive at the accuracy of truth ? How can it apprehend the pure and sincere Will of God from the beginning ? CHAP. IX . Concerning the Philosophers , who , because they desired to know all things , erred as to their Opinions ; a and some of them were exposed to dangers . Also , concerning the Opinions of Plato . WHerefore , we ought to attempt those things that are possible , and which exceed not the capacity of Our Nature . For , the perswasiveness b of such matters as are found in Dialogues and Disputations , does usually draw away most of us from the truth of things . And this befell many of the Philosophers , whilst they c exercise their wits in discourses , and in finding out the Nature of things . For , as often as the Greatness of things transcends their enquiry , they * involve the Truth by various methods of arguing . Whence it happens , that their Sentiments are contrary , and that they oppose one anothers Opinions : and this [ they do ] when they would pretend to be wise . From whence [ have been occasioned ] Commotions of the people , and severe Sentences of Princes [ against them ; ] whilst they think , that the usages of their Ancestours are subverted by them . And their own ruine has very frequently been the consequence hereof . For Socrates , proud of his knowledge in disputing ; d when he would undertake to render Reasons that were weaker , more strong ; and would frequently make Sport in contradicting ; was killed by the envy of those of his own Tribe , and of his fellow-citizens . Moreover Pythagoras , who pretended highly to the exercise of Temperance and Silence , was taken in a Lye. For , he declared to the Italians , that e those things long before predicted by the Prophets , which he had heard whilst he was a Traveller in Aegypt , were revealed by God to him as 't were in particular . Lastly Plato , the mildest and sweetest tempered person of them all , and the first man that drew off mens minds from the senses , to things intelligible , and such as always continue in the same state ; accustoming men to look upwards , f and instructing them to raise their eyes to things sublime ; in the first place taught , that God was above every * Essence : wherein he did well . To Him he subjoyned a Second ; and in number distinguished the two Essences , although the perfection of them Both be one ; and notwithstanding the Essence of the Second God , † proceeds from the First . For He is the Framer and Governour of the Universe ; and therefore transcends [ all things . ] But He who is the Second from Him , ministring to His Commands , ‖ ascribes the Constitution of all things to Him , as to the Cause . Therefore , according to the most accurate way of Philosophizing , there will be but One who takes the Care of all things , and consults their Good ; God The * Logos namely , who has beautified all things . Which Logos Himself being truly God , is also the Son of God. For , what other Name shall any one impose upon Him , besides the appellation of a Son , who at the same time shall not commit a sin of the deepest dye ? For ▪ He who is the Father of all , is deservedly esteemed the Father of His own Word also . Thus far Plato's Sentiments were right . But , in those things which follow , He is found to have wandred far from the Truth ; whilst he both introduces a multitude of Gods , and also ascribes different Forms to each of them . Which was the occasion of a greater mistake amongst unthinking men : who do not consider the Providence of the most High God ; but pay a veneration to Images framed by themselves , made according to the likeness of men , and some other Creatures . And thus it hapned , that that excellent g Wit , and that Learning worthy of the highest Commendation , being mixt with some such errours as these , had in it less of purity and perfection . The same person seems to Me , to reprove Himself , and to correct that discourse ; whilst he attests in express words , that the Rational Soul is the Spirit of God. For h He divides all things into two sorts , intelligible namely and sensible : [ the Former sort is simple and uncompounded , ] the Latter consists of a Frame of Body . And , that is apprehended by the understanding ; but this is perceived by Opinion with sense . Therefore , that which partakes of the Divine Spirit , in regard 't is unmixt and immaterial , is also eternal , and has for its allotment an endless life . But , that which is sensible , because 't is dissolved the same way whereby it was at first framed , has no portion in an endless life . But , the Doctrine which * he delivers in the following words , is highly admirable ; that those who have lived well , the Souls namely of holy and good men , after their departure out of the Body , are consecrated in the most beautifull [ Mansions ] of Heaven . [ Which Assertion of his does not only deserve admiration , ] i but is also highly usefull . For , what person giving credit to him , and expecting such a felicity , will not order his life in the best manner , will not exercise Righteousness and Temperance , and will not have an Aversion for wickedness ? Agreeably to these words also , he has subjoyned , that the Souls of wicked men are tossed up and down in the Streams of Acheron and Pyriphlegon , floating k like the Remains of a Shipwrack't Vessel . CHAP. X. a Concerning those men , who do not only reject the Dogmata of the Sacred Scriptures , but them of the Philosophers , also : and , that we either ought to give the Poets credit in all things , or in nothing . NEvertheless , there are some men so depraved as to their minds , that , when they reade these very discourses , neither care , nor are abashed with any thing of fear : but , as if they heard some forged Stories and Fables , they contemn and laugh [ at them . ] They highly extol a Variety and Fluency of expression ; but abominate the solidness and severity of the * Dogmata . b But , yet the same men give credit to the Fables of the Poets ; and fill all Greece and the Barbarous Regions with vain and c false Stories . For the Poets affirm , that some men , Sons of the Gods , do judge Souls after death ; and they constitute them the Inspectors and Triers of those departed , and celebrate their Sentences , and Judiciary proceedings . But these very Poets commemorate the Fights of the Daemons , and † Rights of War amongst them . They divulge the Fates of the same [ God 's ] also . And affirm , that some of them are by nature cruel and austere ; that others of them are strangers to all Care over men ; and , that some of them are morose . Moreover , they bring in [ the Gods ] lamenting the slaughter of their own Sons ; as if they were unable to give relief , not only to strangers , but to them also whom they love most entirely . They also feign them lyable to the same Passions and Troubles with men ; whilst they sing their Wars and Wounds , their Joyes and Mournings . And they seem worthy of credit , when they affirm these things . For , whereas they attempt Poetry , incited thereto by some Divine motion ; 't is fit we should believe , and be perswaded by them , in reference to those things which they utter , † when moved by a Divine Spirit . They likewise relate the Calamities of the Gods and Daemons . Indeed , their calamities are d wholly agreeable with Truth . But some body will say , that 't is lawfull for Poets to lye . For this [ 't is asserted ] is the Property of Poetry , to recreate the minds of the Hearers : but , [ that is said ] to be Truth , when what is spoken , is in it self no otherwise , than so as 't is delivered . Let this be the property of Poetry , sometimes to conceal and withdraw the Truth . But , they who lye , never lye in vain and for nothing . For they do this , on account either of Gain and Profit ; or else , being ( as 't is likely ) conscious to themselves of some ill practise , they hide [ the Truth , ] out of a fear of that danger which the Laws threaten them with . e But doubtless , it might ( in my judgment ) be possible for them , when relating nothing save the Truth concerning the Divine Nature , neither to lye , nor act impiously . CHAP. XI . Concerning Our Lord's Coming in the flesh , what it was , and for what reasons it has hapned . IF therefore there be any person unworthy of [ an acquaintance with ] the best way of living , a and be conscious to himself , that he hath lived wickedly and in a disordered manner ; may he repent and look towards the Deity , having first clear'd the eye of his mind , and being made a stranger to his former most vitious courses . Nevertheless , he ought to rest satisfied ▪ if even in his declining age he may b attain wisdom . But , no Learning [ that has proceeded ] from men , was ever any assistance to Us. But , whatever things are commendable in mens Lives and Morals , amongst those that have understanding are all accounted the Gifts of God. Moreover , c against those poysoned darts which the Devil has framed , I have no mean Buckler which I may oppose ; the knowledge namely , of those matters which are acceptable to God. d Out of which ▪ [ knowledge ] having selected those things that are sutable to the discourse in hand , I will attempt to laud the Father of all things . e But , be Thou Thy Self ( O Christ , Thou Saviour of all ! ) favourably present with this design of Our devotion , and do Thou adorn Our discourse concerning Thine own power , prescribing to us the way and method of uttering praises . Farther , let no person expect , that he shall hear † an Oration garnished with a singular elegancy of words . For I know accurately well , that that Oration which is soft and loose , and composed to please and allure , will be unacceptable to the prudent ; when they who speak , make noyse and applause , rather than a sober and modest discourse , their Care and Business . Some inconsiderate and impious men do affirm , that Our Christ was deservedly condemned to punishment ; and , that he who is the Authour of Life to the living , was himself deprived of life . But , 't is not in the least strange , that f those who have once dared to be impious , and who have * taken a resolution neither to be afraid , nor conceal their own wickedness , should assert this . But , that has exceeded the utmost degree of folly and madness , which they seem to have perswaded themselves of ; that the immortal God underwent Force from men , and did not [ suffer , ] meerly out of his own benignity and kindness [ towards them . ] Nor do they consider , that magnanimity g and patience , is neither to be * changed by ignominy , nor removed from its natural constancy and firmness by reproach ; but , by consideration and an height of mind , does always break and beat back their fierceness , who invade and assault it . The Clemency of God had indeed resolved , wholly to destroy injustice , and to advance Modesty and Equity . And therefore , having gathered together the h wisest of men , † it instituted a most beautifull and most advantagious doctrine to mankind ; to the i end it might make the Good and Blessed , to emulate and admire his own providence , in reference to worldly affairs . Than which , what can be termed a greater Good ? God Himself ‖ prescribing the Laws of Justice , and rendring those , who shall deserve to be his disciples , like himself : to the end that , Goodness and Virtue being diffused amongst all persons , an everlasting felicity might be procured for men . This is a Glorious Victory ; this is true power ; this is a mighty work , and most befitting [ God ; ] the amendment namely of all people , and the reducing them to a better Temper . And to Thee O Thou Saviour of all , with praises and acclamations we ascribe the glory of this Victory ! k But , Thou , O wicked and infamous Blasphemy , who dost advance Thy self by Lyes , Reports and Rumours every where published ; Thou [ I say ] deceivest young men ; and by perswasion dost impose upon youths , and those men who are endued with a childish disposition ; drawing them off from the worship of Him who is l truly God ; and erecting Images , to which they may pray , and pay an adoration ! That so , being deceived , the Reward of their own senselessness may m await them . For they acouse and calumniate Christ the Authour of all Good , who is both God , and the Son of God. I● not this God deservedly worshipped by the * Soberest and most prudent Nations and people ? Who being possest of all manner of power ; and always continuing firm to his own purpose , has not made the least abatement of his innate Clemency . Be gone therefore , Ye Impious ! ( For that is permitted to You , in as much as no punishment is now inflicted on Your wickedness ; ) Begone , I say , to your slaughters of Victims , and to Your Banquets , Festivals , and Drunken Debauches . Wherein , under the Mask of Religion , you make pleasures and intemperance your business . You pretend indeed to perform Sacrifices ; but in reality you serve your own Lusts. For you know nothing of Good , not so much as the first Command of the Great God ; who has both prescribed Laws to mankind , and also given it in charge to his Son , that he should form and govern the Lives and Morals of men : to the end that they who shall lead their lives well and soberly , may , according to the Judgment of His Son , have a second Life allotted them , which will be blessed and happy . I have declared n God's Decree concerning the Life of men , neither wandring in ignorance , as many do ; nor yet led by guess , or conjecture . But some body will perhaps say , whence is this appellation of a Son ; or , what is the manner of this Begetting ; For there is but One only God , and He is wholly a Stranger to all Mixture and Copulation . But , it ought to be considered , that Generation is twofold ; the one from † Conception , which is known to all men ; the other , from an Eternal Cause . The manner of which [ Generation , ] by the favour of Divine Providence that person sees even amongst men , o who is dear to God. For , any wise man knows the Cause of the Disposition and order of the Universe . There being nothing therefore which has not a Cause ; 't is necessary , that before all things which are , their Cause should exist . Whereas then the world , and the things therein , do exist ; and whereas the preservation of those things does exist also ; 't is necessary , that before all things which are , the Preserver should exist . So that , Christ Himself is the Cause [ p of preservation ] of things , q and preservation , the Effect . In the same manner as the r Father is the cause of the Son ; and the Son , the Effect . Now , that Christ Himself existed before all things , we have already proved sufficiently . But in what manner came He down to men , and [ why desoended He ] into the world ? The Intent and purpose s of his Coming , as the Prophets have predicted , proceeded from His care over the Universe . For 't is requisite , that the Framer should take care of His own Works . But , when he was about to * assume a terrene Body , and to stay upon Earth for some time , ( necessity requiring this ; ) He devised for Himself a new way of being born . For the Conception [ was ] without a Marriage ; and the † Child-birth of a pure Virginity ; and a Virgin the Mother of God ; and a Temporal Beginning of an Eternal Nature ; and a ‖ Perception of an intelligible Essence ; and a t matter of an incorporeal Brightness . All things therefore , which then were seen , were agreeable hereto . u Abright Dove , [ such a one as heretofore ] flew out of Noah's Ark , descended into the Bosome of the Uirgin . Those other things are likewise consonant , that were the consequences of this * unspotted w Marriage , which is purer than all Chastity , and more excellent than Continency it self . The [ wonderfull ] Wisdom of God from his very Cradle : and Jordan , [ the River ] which afforded Him water for Baptism , receiving Him with a Reverence . Besides this , a Royal Unction * joyned with the knowledge of all things . A doctrine also , and power which performed wonderfull things , and healed incurable diseases . † And a swift and unhindred Assent to Humane prayers . And his whole life in general was beneficial and usefull to men . But , his Preaching [ was such as might ] not instill prudence , but wisedom : For his disciples did not learn those termed the x Civil Virtues , but the paths which lead to an intelligible world ; and laboured in the Contemplation of that Nature , which always continues in one and the same State ; and made continual researches into the notion of the supream Father . Now , as to his Favours and Acts of kindness , they were in no wise mean. Instead of y Blindness , sight ; instead of faintness and a weakness of body , a sound and healthy constitution ; Lastly , instead of death , a Restoration to Life . I omit that plentifull provision of Necessaries for food in the Wilderness , and that abundance of all sorts , * raised from small quantities of Victuals , wherewith numerous multitudes were for a long space of time sufficed . This Thanksgiving , according as we are able , we render to Thee , Christ Thou God and Saviour , the supream Providence of the Great Father ! Thou who savest us from Evils , and teachest us a Most Blessed Doctrine . For I speak not these words , that I might praise Thee , but in order to my giving Thee thanks . For who is he amongst men , that hath ever praised Thee according to Thy worth ? For Thou art He , who art said to have created things of nothing ; z and to have given them light ; and with Order and Measure to have beautified the † confused heap of the Elements . But this is the eminentest Gift of Thy Clemency , that Thou hast rendred men , endued with a good disposition , Emulatours and Admirers of a Divine and Blessed life ; a and hast taken order , that , having been made Merchants of those things which are truly good , they should impart their own wisedom and happiness to many others ; and that they themselves should reap the immortal fruit of Virtue ; being freed from Intemperance , but made partakers of Clemency ; having mercy before their eyes , but hoping for the * Promises of Faith ; lastly , b embracing Modesty and all manner of Virtue , [ instead of injustice , ] which the former Life of men had cast upon their Morals , [ that it might be cut off ] from him who makes provision for all things . For , no other person could be found , who might bee a fit Physitian for the curing such great Evils , and that injustice , which had prevailed in that age . Providence therefore coming even to the Earth it self , easily composed and beautified all things , which by wickedness and intemperance had been disordered . Nor [ did Christ perform ] this secretly and in a concealed manner . For he knew , that there were some men , who with prudence and understanding would c contemplate his own power : but , that others , in regard as to their Nature they were like irrational creatures , would * relye upon their own senses rather . d Wherefore , that no person , whether good or ill , might be in doubt ; [ he performed it ] openly , and hath exposed this Blessedness and admirable Cure to publick view : restoring again ▪ to life , those that were dead ; and commanding , that such as had been deprived of their senses , should again recover their former soundness of sense . But , that he rendred the Sea solid , and in the midst of a Storm ordered a Calm to arise ; and in fine , that ( after he had performed wonderfull works , and from an incredulity had brought men over to a most strong Faith ; ) He † ascended up into Heaven ; whose work was this , save God's , and [ a performance ] of a most transcendent power ? Nor did that time , which was nearest to his Passion , want those Sights that were highly admirable ; when the darkness of night obscured the brightness of day , and * totally eclips'd the Sun. For , a terrour had seized all people every where , [ who believed ] that the end of all things was now come , and that a Chaos , such a one as had been before the Composure of the World , would now prevail . Moreover , the Cause of so great a Calamity was inquired into , and what horrid impiety that might be , which had been committed by men against the Deity . e Till such time as , with a pleasing greatness of mind , God had with contempt look't upon the contumely of the Impious , and had restored all things , and beautified the whole Heaven with the usual * course of the Stars . The Face therefore of the world , which f in a manner had been wholly covered with mourning and sadness , was again restored to its † Native beauty . CHAP. XII . Concerning those who knew not this Mystery ; and , that their ignorance is voluntary ; and , what great blessings await those who know it , and especially them who have died in Confession . a BUt , some one of those , with whom 't is usual to blaspheme , will peradventure say , that God was able to have made the will of men better , and more tractable and mild . [ I demand ] therefore , what better method , what more effectual attempt in order to the amendment of ill men , than God's own speaking to them ? Has not He , when present and rendred visible to all , taught them modestie and sobriety of life ? If therefore the Command of a God who was present ; hath availed nothing ; how could [ the admonition ] of one absent and un-heard , be of force ? What therefore was the Obstacle of that most Blessed Doctrine ? The perverse , untractable , and fierce humour of men . For , when with an angry and displeased mind we receive those things which are well and fitly enjoyned , the * acuteness of our understanding is dull'd as 't were , and clouded . b Besides , it was pleasure to them , to neglect the commands ; and in a loathing and disdainfull manner to give ear to the Law that was made . For , had they not been negligent and careless , they had received rewards befitting their attention , not only in this life present , but in that to come also , which is really and truly The Life . For , the reward of those who obey God , is an immortal and eternal Life . The attaining whereof is possible to them only , who shall know God , and shall propose their own lives , as some perpetual † Exemplar , for their imitation , c that have resolved to live by way of Emulation with a desire of excelling . On this account therefore the Doctrine was delivered to the wise , that what they shall command , might d in a pure mind be preserved with care , by their companions ; and that the observance of God's Command might thus continue true and firm . For , from such an observance , and from a pure Faith , and a sincere Devotion towards God , springs a fearlesness and contempt of Death . [ Such a mind as this ] therefore , gives a resistance to the Storms and Tumults of the world , e being fortified in order to Martyrdom , by an inexpugnable strength of Divine Virtue . And when with a magnanimity it has conquered the greatest Terrours , it is vouchsafed a Crown from Him , f to whom with courage and constancy it hath born witness . Nevertheless , it does not boast in respect hereof . For , it knows I suppose , that even this is the Gift of God , that it has both endured Tortures , and hath also chearfully fulfilled the Divine Commands . Farther , such a life as this is followed by an immortal Memory , and an Eternal Glory ; and that most deservedly . For , both the life of a Martyr is found to be full of modesty , and of a Religious observance of the Divine Commands ; and g his death likewise [ appears ] full of magnanimity and * Gallantry . Wherefore , Hymns , Psalms , commendations , and praises are after this sung to God the Inspectour of all things ; and such a h Sacrifice of thanksgiving as this , is performed in memory of these persons : [ a Sacrifice ] not polluted with bloud , and void of all manner of violence . Neither is the Odour of Frankincense required , nor a kindling of the Funeral-pile : but a pure Light only , as much as may be sufficient for the enlightning them , who pray to God. Sober i Feasts and Banquets are likewise celebrated by many , made for the relief and refreshment of the indigent , and to help them who have been deprived [ of their Estates and Country . ] Which [ Banquets ] should any one think to be burthensome and inconvenient , his Sentiment would be repugnant to the Divine and most Blessed † Discipline . CHAP. XIII . That a difference of the parts of the Creation is necessary ; and that a propensity to Good and Evil , springs from the will of men : and therefore , that the Judgment [ of God ] is necessary , and agreeable to Reason . BUt now , some persons do boldly and inconsiderately presume , to find fault with God a even in this matter . What was his meaning [ say they , ] that he has not framed the nature of things , one and the same ; but has commanded , that even most things should be produced different , and therefore should be endued with a nature and disposition that are contrary ▪ Whence springs a diversity of the Morals and Wills of us men . It had peradventure been better , both as to what respects an obedience to the Commands of God , and as to an accurate * Contemplation of Him , and in reference to a confirmation b of the Faith of every particular person ; that all men had been endued with one and the same disposition . But [ we answer , ] 't is altogether ridiculous to desire , that all men should be of one and the same humour and disposition : [ and 't is absurd ] not to consider and remark this , that the c constitution of the whole world is not the same , with that of those things which are in the world : or this , that Natural things are not of the same substance with those that are Moral : Or Lastly this , that the Affections of the Body are not the same with those of the Mind . d For , [ the rational Soul does far excel ] this whole world ; and is so much more blessed than Creatures that are earthly and lyable to Corruption , by how much it is nobler and more divine : neither is mankind void of the divine goodness . Nevertheless , all men are not promiscuously and without any thing of difference [ partakers of the Divine Goodness : ] but those only , who have search't into the Divine Nature , and who have proposed to themselves this , as their chief purpose of Life and primary Study , the knowledge namely of things Divine . CHAP. XIV . That a created Nature is at a vast distance from an Essence which is uncreated : and , that man * approaches nearest to God , by a virtuous Life . MOreover , to compare things that are made , with them which be eternal , is questionless the highest degree of madness . For these have neither beginning , nor end . But those , in regard they are brought forth and begotten ; and because they have received a beginning both of their existing , and of their living for some set time ; must consequently of necessity have an end also . But , how can those things which are a begotten , be any ways compared with him , who hath commanded them to be begotten ? b For , if these things were equal to him , the Command whereby he ordered them to be produced , would in no wise fit and be agreeable to him . But , neither can things celestial be compared with him ; in the same manner that the sensible world [ is not to be compared ] with the Intelligible ; nor Images , with the Originals . c But , is not the confusing and mixing of all things , a thing wholly ridiculous ? in regard the dignity of the Divine Nature would be * clouded , d by a comparing of it with men , or with beasts . And , is not a desire of power , which might strive to equal the power of God , is not [ I say such a desire ] to be esteemed as peculiar to madmen and such as abhor a sober , modest , and virtuous course of Life ? For if with earnestness we strive to attain divine felicity , we ought to leade our lives according to the Command of God. For by this means , when we shall have lived in Conformity to that Law appoynted by God ; being made superiour to all Fate , we shall take up our Residence in immortal and eternal Mansions . For , this is the only strength in man , which is like to the divine power , [ namely ] a sincere and unfeigned worship paid to God ; and a conversion to him ; and a contemplation and knowledge of those things which are acceptable to the Deity : not to be enclined towards the Earth ; but as far as we are able , to raise our minds to things sublime and celestial . For by such an endeavour a● this , e a Victory is procured for us , * of equal value with many Blessings . The cause therefore of the dissimilitude of things , † which is plac't in a distance both of dignity and power , has this reason . Wherein they who are wise , do willingly acquiesce , and are eminently thankfull . But the ingratefull , and the foolish , receive a punishment f befitting their arrogance . CHAP. XV. What Precepts Our Saviour delivered , and what Miracles He wrought ; and how beneficial He hath been to those who own a subjection to Him. FArther , the Son of God exhorts all men to Virtue , and constitutes himself a Teacher to such as are prudent , [ instructing them ] a in the Father's commands . Unless we forget our selves , being wretchedly ignorant , that for the sake of our advantage , that is , on account of mens blessedness , He travelled up and down on earth ; and having called together to himself the best men of b those times , he delivered them a most usefull Doctrine , the preservative as 't were of a sober life ; teaching them Faith and Justice , against the Envy of the * Malitious Devil , whose delight it is to c allure and deceive the unskilfull . Therefore , he visited the sick ; and eased the infirm of those ills , wherewith they were surrounded . He likewise administred comfort to those , who were reduced to an extremity of poverty and indigency . He highly extolled d a sober modest and quiet temper of mind , joyned with reason ; and gave command , that with a courage and patience of mind we should bear all manner of injury , and every sort of contempt : teaching us , that the e Visitation of his Father is of this sort : so that , they who could magnanimously endure accidents , might always obtain the Victory . For he affirmed , that this is the most superlative degree of strength , [ namely ] a constancy of mind joyned with Philosophy ; which is nothing else but a knowledge f of what is True and Good , accustoming those who get riches fairly and justly , to impart what they possess , by a kind and liberal distribution to the poorer sort . But he wholly forbids mastership , and bearing sway over others ; openly declaring , that as he came to give assistance to the humble , so he would desist from favouring those , who should disrespect the humble . Having therefore made Tryal of the Faith of those people subject to him , by such and so powerfull an Experiment , he rendred them not only Contemmers of the terriblest and most formidable things , but most genuine disciples also of an hope and confidence in himself . Moreover , he once sharply rebuked , and by his words represt one of his Companions , who had * been over much heated with anger . That [ Disciple ] had g with a drawn sword made an assault upon some body ; exposing his own life , that he might assist our Saviour . But [ his Lord ] commanded him to be quiet , and to put up his Sword ; reproving the man severely , because he had dispaired of a defence and refuge in Him Himself . And he enacted a Law in express words , that h whoever should begin an assault upon another with the hands of Violence , or should attempt to injure him who had begun , or [ whoever in general ] should make use of the sword , should perish by a violent death . This is most undoubtedly the Celestial wisedom , to choose to be injured , rather than to injure ; and , as often as necessity shall require , to be in a readiness to undergo , rather than do evil . i For , whereas the mischief of being injurious is very great ; not he who suffers the wrong , but he that does it , * incurrs the heaviest punishment . Farther , k 't is in the power of him who pays an obedience to God , neither to do , nor suffer an injury ; provided he places his confidence in the protection of God , who is present with , and gives him assistance ; to the end no one of His Subjects may receive any harm . But , how should he [ endeavour ] l to assist himself , who puts his trust in God ? For , by this means a m Fight betwixt two would ensue , and a doubtfull and uncertain Victory . But , no man of understanding preferrs dubious matters , before those that are fixt and certain . But , how will he make any scruple about God's presence and assistance , who has had experience of so many perills , and has always been easily delivered from dangers , by the n sole will and pleasure of God ; who has walkt thorow the Sea , which by our Saviour's command was paved , and afforded a solid and firm way to the people that passed over it . For this , as I suppose , is the most evident and firm * Basis of faith , this is the Foundation of confidence ; when we behold these admirable and incredible things performed and perfected by the command of the provident God. Hence likewise it happens , that o when any one falls into the trial of Calamities , he does p not repent himself of his Faith , and retains his hope in God firm and unshaken . Which habit being once firmly fixt in the mind , God takes up his habitation in the inmost thought . And whereas he is invincible ; that mind also , which in its inmost thought q possesses him that is thus invincible , can never be vanquished by those dangers that surround it . r Besides , we have learn't this very thing from God's own Victory ; who , whilst he was making provision for the good of all men , when reproacht and insulted over by the impious and unjust , received no damage from his passion , but obtained a most Glorious Victory over wickedness , and was encircled with an immortal Crown : having brought to effect the design and purpose of his own providence and love , towards the just ; but , trampled upon the Cruelty of the unjust and Impious . CHAP. XVI . That the Coming of Christ is foretold by the Prophets ; and , that He was appointed for the destruction of Idols , and Idolatrous Cities . MOreover , his Passion was long since foreshewed by the Prophets ; and his Corporal Nativity foretold . The very time likewise of his Incarnation was predicted , a wherein the Shoots springing from injustice and intemperance , which are hurtfull to just actions and Morals , might be destroyed ; and [ wherein ] the whole world might be made partaker of Prudence and Modesty ; that Law namely , which our Saviour has promulged , prevailing upon the minds of almost all men ; the worship of the Deity being confirmed and establisht ; and superstition wholly abolished . On account of which [ superstition , ] not only slaughters of irrational Creatures , but Sacrifices of humane Bodies also , and detestable pollutions of Altars were exercised : for according to the Assyrian and Egyptian Laws , * innocent men were Sacrificed to Brazen or earthen images . Wherefore , the Fruit they reapt , was agreeable to such a Religion . Memphis [ says he ] and Babylon shall be made desolate ; and both of them , with the Gods of their Countries , shall be left uninhabited . Nor do I relate these things from report and hear say ; but I my self was present and saw them ; b and was made an eye-witness of the miserable and calamitous fortune of those Cities . c Memphis lyes desolate , that Pride and Glory of the then most powerfull Pharaoh . d Whom Moses ruined according to the Divine Command : and destroyed his Forces ( which had gained the Victory over many , and the greatest Nations , ) whilst well fortified e and compleatly furnished with Arms ; not by the shooting of Arrows , or the throwing of Darts ; but by an Holy Prayer only , and a quiet Supplication . CHAP. XVII . Concerning the wisedom of Moses , which was emulated by the Wise Men amongst the Heathens ; also concerning Daniel , and the Three Children . FArther , no people ever were , or could have been blesseder than * that [ Nation ; ] had they not voluntarily alienated their minds from the Divine Spirit . But , what man is he , that can speak concerning Moses according as he deserves ? Who having reduced † the confused multitude of the Jews into Order , and beautified their minds with Obedience and Modesty ; instead of Captivity , conferred on them Liberty ; instead of their sadness , rendred them joyfull . Who raised those mens minds to such an height , that by reason of the [ unhop'd-for ] change of their Affairs for the better , and because of their fortunate successes and Victories , they became puft up with pride and insolence . Who in wisedom so far excelled those that had lived before him , that those persons which are most celebrated by the Gentiles , whether wise men a or Philosophers , have been Emulatours of His Wisdom . For Pythagoras having imitated his wisedom , has been so highly fam'd for his Modesty , that that most * prudent and sober person Plato , proposed his abstinence as a pattern for his own imitation . b Daniel also , he who foretold things future , who shewed a * Specimen of a most transcendent greatness of mind , and who was egregiously eminent for the * Sanctity of his Morals and his whole Life ; what and how rigorous a Cruelty did he vanquish , of that Tyrant which then reigned in Syria ? His name was Nabuchodonosor ; all whose Race being now extinct , that vast and formidable power is transferred to the Persians . The riches of that Tyrant ▪ were , and to this very day are , much spoken of in all mens discourses ; as likewise his unmeet and foolish Care about a misbecoming worship ; and c his great plenty of Metals of all sorts , for the making of Gods ; and the tops of Temples [ which he erected , ] reaching as high as Heaven it self ; and lastly , his horrid Laws about Religion , made and designed for Cruelty . All which d Daniel despised , on account of his sincere piety towards him who is truly God ; and foretold , that that inconvenient earnestness of the Tyrant , would be the occasion of some great and sore mischief . Nevertheless , he prevailed not with the Tyrant . For an affluence of Riches is a mighty hindrance to sober and good thoughts . But , at length the King manifested the cruelty of his own mind ; having given order , that this just and guiltless person should be cast to the wild beasts , that he might be torn in pieces . Moreover , the Consent of those Brethren in undergoing Martyrdom , was highly couragious : whom posterity afterwards imitated , and procured transcendent glory , on account of their faith towards our Saviour . Who appearing unhurt by the fire , and furnace ▪ and by those other Tortures appointed to consume them ; by the approach and Touch of their pure Bodies repelled the fire contained within the furnace . But after the ruine of the Assyrian Empire , which was e destroyed by Thunder-bolts ; Daniel by [ the direction of ] Divine Providence , betook himself to Cambyses King of the Persians . But , Envy , [ vexed him ] here also ; and , besides Envy , the destructive Treacheries of the * Magi ; and a continued succession of many , and those the greatest perils . Out of all which he was easily delivered , by Christs assisting providence , and flourisht , being the * Exemplar of all manner of Virtue . For , whereas he poured forth his prayers to God thrice a day , and performed great and f unusual Miracles , † and Works highly memorable ; the Magi , induced thereto by Envy , calumniated the very prevalency of his prayers ; making the King acquainted , that that great power of the man g was very dangerous : h and [ at length ] they perswaded him , that this very person , who had been the Occasioner of so many , and such eminent Blessings to the State of the Persians , should be condemned to be devoured by fierce Lyons . Daniel therefore , [ in this manner ] condemned , not that he should be destroyed , but in order to his eternal glory ; was shut up in the Den. And whilst he was conversant amongst the wild-beasts , found them more gentle and tamer , than those by whom he had been shut up . i For , a prayer of modesty and soberness , giving assistance by its powerfulness , tamed all those Beasts , though by their own nature they are fierce and raging . Which things being made known to Cambyses , ( For 't was impossible , that the performances of so great , and such a Divine power should lye concealed ; ) he was stricken with an amazement at the wonderfulness of what was told him ; and he repented himself , because he had been so easily prevailed upon by the Calumnies of the Magi. Nevertheless he * had a desire to be an eye-witness of that spectacle . k And when he beheld Daniel praising Christ , both his hands being lifted up on high ; but [ saw ] the Lyons couching , and as 't were worshipping the footsteps of the man : immediately [ he condemned ] the Magi , who had perswaded him hereto , [ to the very same punishment , and shut them up in the Den of the Lyons . ] But the wild-beasts , which a little before had fawned upon and made much of Daniel , set upon the Magi , forthwith , and , agreeable to their own fierceness of Nature , tore all of them in pieces . CHAP. XVIII . Concerning Sibylla Erythraea , who prophesied in an Acrostick of Verses , manifesting [ Our ] Lord and [ His ] Passion . The Acrostick is this ; JESUS CHRIST , SON OF GOD , SAVIOUR , CROSS . BUt , I am * desirous likewise of mentioning a some Testimonies concerning the Divinity of Christ , taken from Forreigners . For by this means , even they whose usage it is to speak reproachfully of Christ , will also acknowledge Him to be God and the Son of God ; if they will give credit to the Discourses of their own party . Sibylla Erythraea therefore , who says that She lived in the Sixth Age after the Flood , b was the Priestess of Apollo : She wore a Crown on her head , in the same manner with that God who was worshipped by Her ; and kept a Tripod , about which a Serpent was twisted ; and gave forth Oracles to those who consulted Her : having c by the folly of Her Parents been enslaved to this worship , from which nothing that is decent and virtuous , but immodest Fury only is produced ; agreeable to those very things which are related concerning Daphne . This woman therefore , entring in great hast one time into the * Adyta of Her unseasonable Superstition , and d being really filled with Divine Inspiration , uttered a Prophecy in verses , containing all those things which should happen in reference to God : plainly setting forth the History of the Advent of Jesus , by those Letters which stand in the front of every verse ; which sort of Poem is termed an Acrostick . Now , the Acrostick is this , JESUS CHRIST , SON OF GOD , SAVIOUR , CROSS . And Her Verses are these . * When the Great Day of Judgment shall appear , The melting Earth shall then dissolve with fear . A King Immortal shall from Heav'n descend , At whose Tribunal the whole world attend . Both Just and Wicked shall , when Time grows old , Their mighty God in flesh array'd behold ; Armies of Saints on His Right hand shall come , Whilst Humane Souls expect their final doom . Th' Universe shall be a dry Barren Strand , And Thorns shall flourish on the scorched Land. Men shall with indignation cast away Their Wealth , and Idols in that dreadfull day . The parched Earth , and Heaven in flames shall fry , And e searching fire drain the Ocean dry : All flesh which in the Grave imprison'd lay , Shake off their Fetters , and return to Day . Fire 'twixt Good and Bad shall diff'rence make , And filthy Dross from purer Metal take . Mens secret Deeds shall all be open lay'd , And th' obscure Mazes of their Hearts display'd . Gnashing their Teeth , they shall their Fate bewail : The Stars harmonious daunce , and th' Sun shall fail . f The Orbs rol'd up , shrink into darkest night , The Labouring Moon shall lose her borrow'd light . Mountains with Plains on the same Level lye ; Valleys shall gape no more , nor Hills be high . On the proud Billows Ships shall ride no more : And Lightning the Earth's Face shall shrivel sore . The g crackling Rivers with fierce Fire shall burn , Which shall their streams to solid Chrystal turn . The Heav'nly Trump shall blow a dolefull sound , h And th' worlds destruction , and its sin resound . The yawning Earth i Hell's vast Abyss shall show ; All Kings before God's just Tribunal go . Then Liquid Sulphur from the Skye shall stream , God shall pour down Rivers of vengefull flame . All men shall then the Glorious Cross descry , That wisht-for sign unto a faithfull eye : The Life of pious Souls , their chief delight ; To Sinners an offence , a dismal sight : k Enlightening the called with its beams , When cleans'd from sin in twice six limpid streams . His Empire shall be boundless , and that God l Shall Rule the Wicked with an Iron Rod. This God , Immortal King , describ'd in Verse , Our Saviour , dying shall man's doom Reverse . And these things were predicted by the Virgin , who ( 't is likely ) was divinely inspired . But , I judge Her to be blessed on this very account , because our Saviour has made choice of Her to be a Prophetess of his own Providence and Car● in relation to us . CHAP. XIX . That this Prophecy concerning Our Saviour , was not forged by any of the Christians ; but was written by Sibylla Erythraea , whose Books Cicero rendred into Latine Verse , before the coming of Christ. And , that Virgil makes mention of this Sibyll , as also of a Virgin delivered of a Child : but He sang of this Mystery , * obscurely ; out of a fear of those then in power . a BUt , many persons ( although they confess Sibylla Erythraea to have been a Prophetess , yet ) disbelieve [ this prediction . ] For they suspect , that some body of our Religion , not unskilled in the Art of Poetry , made these Verses , and put a false Title to them , and affirmed them to ▪ be the Predictions of the Sibyll ; in regard they contain Sentences that are of great use to the Life of man , whereby both the immoderate use of pleasures is restrained , and a way also is opened to a sober and temperate Life . b But , the Truth it self is apparent and exposed to the view of all men ; in as much as the diligence of * those who profess our Religion , hath made so accurate a Collection of the Series of Times , that no body can now suspect , that that Poem was composed after the Coming and Condemnation of Christ ; [ nor can it be now supposed , ] that the common Report is false , namely , that these Verses were long before by way of Prophecy uttered by the Sibyll . For , 't is by common consent acknowledged , that c Cicero , after he had read this Poem , translated it into Latine , and inserted it into his own Works . This Cicero was taken off by Antony , whilest he was in power . Again , Antony was vanquished by Augustus , who reigned six and fifty years . His successour was Tiberius : in which time the presence of our Saviour shined upon the World , and the Mystery of the Most Holy Religion began to flourish , and a d new Progeny and Succession of people was † established . Concerning which , 't is my Sentiment , that the Prince of the Latine Poets speaks , in these words . Now from high Heaven springs a e new progeny . And again , in another f place of His Bucolicks . Sicilian Muses , Sing we one Note higher . What is plainer than this ? For He adds . Last times are come , Cumaea's Prophecy . Meaning namely Sibylla Cumaea . Nor is he content herewith ; but has proceeded farther ; as if necessity it self required His Testimony . What says He therefore ? And Time 's great Order now again is born . The maid Returns , Saturnian Realmes return . Who therefore is that Virgin which returns ? Is it not She , who was full of , and great with child by the Divine Spirit ? And what hinders , but She who is great with child by the Divine Spirit , should always be a maid , and continue a Virgin ? [ The wisht-for King ] g shall also return again , and by His coming shall comfort the world . For the Poet adds . h To th' infant , chast Lucina , favouring be , Who ending iron ages , through all lands Shall golden plant : — If any prints of our old Vice remain'd By Thee they 'r Void , i and Fear shall leave the land . Which words we perceive to be spoken plainly , and also obscurely by way of Allegory . For , k to those who make deeper Researches into the force and meaning of the Verses , [ to them I say ] they give a clear prospect of Christ's Divinity . l But , least any one of the Grandees in the Imperial City , might take occasion to accuse the Poet , because he had written [ what was ] repugnant to the Laws of his own Country , and had overthrown the Opinions concerning the Gods , which had in former times been delivered by their Ancestours ; [ on this account ] he designedly obscures the truth . For he knew , I suppose , the Blessed and Salutary m Mystery of our Saviour . Therefore , to the end he might avoid the outragious Cruelty [ of men , ] He led the minds of His hearers , to an usage whereto they were accustomed : and says , that Altars must be erected , and Temples built , and Sacrifices performed to the New-born Child . The other words which He has subjoyned , are likewise agreeable ; [ in favour ] to those who might entertain such Sentiments . For he says . CHAP. XX. Other Verses of Virgilius Maro's concerning Christ , and the interpretation of them ; in which 't is shown , but obscurely , as the usage of Poets is , that The Mystery is disclosed . HE a God's life shall take , with Gods shall see Mixt Heroes , and Himself their Object be : Namely the just . Rule with paternal power th' appeased earth , Which shall to Thee ( sweet child ) undrest , bring forth Berries , a wild Ivy , and shall pay First-Fruits Of mixt Acanthus , with Egyptian Roots . Farther , this admirable person , a man that was accomplisht with all manner of Literature ; in regard he had an accurate knowledge of the Cruelty of those times ; [ has added these words ; ] b The Goates themselves shall home full udders bear : Nor shall the Herds the mighty Lyons fear . Wherein he speaks very true . For Faith will not be afraid of the Grandees of the Imperial Palace . c Flowers shall thy cradle sprout ; the Serpent shall , And the deceitfull herb of d Venome fall : In each place * Roses of Assyria grow . e Than which nothing truer , nothing can be said more agreeable to our Saviour's Excellency and Virtue . For the power of the Holy Ghost hath presented the very Cradle of God , as 't were some most fragrant flowers , to a f new Generation . But the Serpent is destroyed , and the poyson of that Sorpent [ is taken away , ] who first deceived our First Parents , seducing their Minds from their innate [ Temperance ] to the enjoyment of pleasures ; g that they might [ not ] understand the destruction which hung over them . For , before the Coming of our Saviour , [ that Serpent ] had * Subverted the minds of men , which were blinded with an ignorance of the immortality of the Just , and † Buoy'd up with no hope that was profitable and advantagious . But after His Passion , when the Body wherewith he was clothed , had for some time been separated , [ from His most Holy Soul ; ] h by the Communication of the Holy Ghost , the i possibility of a Resurrection was discovered to men : and if any spot of humane impieties were left remaining , it was wholly washt off in the Holy Laver. Then 't was , that [ Christ ] ordered His Subjects to take courage ; and from His adorable and most illustrious Resurrection , commanded them to hope for the like things . On a good account therefore it is spoken , that the Nature of things venomous is destroyed . Death it self is likewise destroyed ; and the Resurrection is * confirmed . k Moreover , the Stock of the Assyrians is destroyed also , who were the first beginners and chief promoters of a faith in God. And whereas he says , that * Amomum shall grow every where ; ●he gives the multitude of the Christians that appellation . Which [ multitude , ] like a vast number of branches flourishing with most fragrant flowers , springs from one and the same root . Most Learnedly spoken , O Maro , Thou wisest of Poets ! And all the following words are likewise agreeable hereto . As soon as Thou the Hero's praise shalt know And read Thy Father's Acts , And unto Virtue 's knowledge can'st attain : By the praises of the Heroes , he means the Works of just men : and he terms the Constitution of the world and its accurate composure which is to last for ever , the Virtues or Acts of the Father . Perhaps also [ he means thereby ] the Laws , which the Church , beloved by God , does make use of ; * directing to such a Course of life as is correspondent to [ the Precepts of ] Justice and Temperance . But , the † raising of the Life of men ( who stand in some middle rank between the Good and Bad , ) m to things more sublime , is worthy of admiration also ; when as notwithstanding , [ such a life ] admits not of any sudden alteration . The Fields shall mellow wax with golden grain . That is , the Fruit of the Divine Law shall be produced for the use [ of men . ] The blushing grape shall hang on Thorns , unset ; Which things were not at all visible in the wicked and depraved life [ of men . ] And th' hardned Oakes with dewy hony sweat . [ In which words ] he describes the folly and hardned temper of mind , of the men who then lived . And perhaps he likewise shews , that those who on God's account have n been exercised with Labour , shall receive some sweet fruit of their own patient sufferance . Some steps of ancient fraud shall yet be found : Thetis to tempt with Ships , and to surround Cities with walls , bids Earth in furrows tear . A second Typhis , a new Argo bear Choice Heroes : and another War , imploy Again a Great Achilles sent to Troy. Incomparably well , Thou wisest of Poets ! For Thou hast * advanced o Poetick Licence as far as it was becoming . For , it was not Thy designe to utter Oracles , in regard Thou wert not a Prophet . I suppose likewise , that the present danger was an hindrance , which danger hung over their heads , who would go about to confute those Rites instituted by their Ancestours . As warily therefore , and as safely as 't was possible , He has represented the Truth to those who are able to understand it , whilst he lays the blame upon Towers and Wars , which at this very present are really visible in the Life of men ; and describes our Saviour going to the Trojan War. Now , by Troy [ He means ] the whole world . p For [ Christ ] waged a War against the opposed Forces of wickedness ; His Mission into the world being occasioned partly from the good will and pleasure of his own providence , and partly from the Order of the Supream Father . But , what says the Poet after these words ? Here when full years shall make Thee perfect man , That is , when , after Thou art arrived at Man's Estate , Thou shalt have pluckt up by the roots those Mischiefs , which infest the Life of men ; and shalt have adorned the whole world with Pea●e . q The Saylor shall forsake the Ocean ; Nor navigable pines shall traffick Ware ; But each part of the world shall all things bear . * Nor earth feel harrows , nor the vine the hook ; — Nor wool with various colours shall deceive . But in the meadows Rams r shall scarlet have ; And changing , sometimes golden fleeces wear . And feeding Lambs shall native purple bear . — Attempt great honours , for the time draws near , Dear Race of Gods , Great Stock of Jupiter ! Behold ▪ The world shakes on its ponderous axe , See , Earth , and Heavens immense , and th' Ocean's tracts ; How all things at th' approaching Age rejoyce ● Oh that my s Life would last so long , and voyce , As would suffice Thy Actions to rehearse : Not Orpheus then should vanquish me in Verse , Nor Linus , though their Parents present be ; — Should Pan strive with me , by Arcadia's doom , Although a God , Pan should be overcome . Behold , says he , the Joy of the * tottering World , and of all the Elements . CHAP. XXI . That 't is impossible for these things to be spoken concerning a meer Man : and , that unbelievers , by reason of their ignorance of the Divine worship , know not even whence they have their being . SOme one of their number , whose Sentiments have less of prudence in them , will perhaps suppose , that these things are spoken concerning the Birth of a man. a But , what reason can there be assigned , that upon the Birth of a Son of Man , the earth should be unsown and unplowed ; and , that the Vine should not need the edge of the Hook , nor any other care or cultivation ? How can these things be thought to be spoken concerning the Off-spring of a Man ? b For Nature is the Handmaid of the Divine Will , and does not execute humane Commands . Besides , the Joy of [ all ] the Elements denotes the Advent of God , not the Birth of any Man. And this , namely the Poets praying that the term of his Life might be prolonged , is a certain Evidence of Divine Invocation . For , 't is our usage to ask life and safety of God , not of men . Thus therefore Sibylla Erythraea [ speaks ] to God. Why ▪ O Lord , says She , dost Thou lay upon Me a necessity of Prophesying ; and not rather keep Me ▪ raised ] on high from the Earth , until the day of Thy Most Blessed Coming ? But Maro adds these Verses also , to those we have quoted above . c Begin Sweet Child , with smiles Thy Mother know : Who ten long Months did with thy burthen go . Sweet Child begin ▪ d cheer'd by no parents look , To 's Board no God , t' Her Bed no Goddess took . For how should his Parents have smiled on him ? e For God , who is His Father , is a Power void of Quality . And He Himself wants all figure , but [ exists ] in the circumscription of others ; nor is he endued with an humane Body . Who likewise is ignorant , that f the Spirit of God is * unconcern'd in a Marriage Bed ? For , what desire , what † Appetite [ can there be ] in the affection of the chiefest Good , whereof all other things are desirous ? What can be wholly common to Wisedom and Pleasure ? g But , it may be permitted them to speak these things , who [ feign to themselves ] a certain humane [ Generation of Christ : ] h and who make it not their business , to cleanse their mind from every ill fact and word . I here appeaal to Thee , O Piety ! I implore Thy Assistance in reference to those things which are spoken : Thou , who art [ nothing else but ] the Law of Chastity [ and Holiness ; ] the most desirable of all Goods ; the School-mistris of a most Holy Hope ; the most certain and unfeigned Promise of immortality ! Thee I adore , O Piety and Clemency ! To Thee we owe eternal thanks , for the benefit of thy Cure , k which we stood in need of ! But , the Generality of Men , void of Thy assistance , by reason of their innate hatred towards Thee , have an Aversion for God also . Nor do they understand , that the very Cause , as well of their Life and Being , as of all other persons who are impious , depends upon that service and worship , [ which is paid ] to the Deity . For the whole world , and whatever is contained therein , is l His Possession . CHAP. XXII . The Emperour's Thanksgiving , wherein He ascribes His Victories , and all His other Blessings , to Christ ; also a Reproof of Maximinus the Tyrant of those times , who by the severity of his Persecution had increased the Glory of the Christian Religion . INdeed , I my self do ascribe mine own Felicity , and all that I am possest of , to Piety , as to the Cause thereof . Whereto the Event of a all things , which have been answerable to My desires and wishes , does bear witness : My Battels ; My Victories over mine Enemies ; and My Trophies [ are an Evidence hereof . ] The b Great City knows these things , and celebrates them with praises . The same likewise is the Sentiment of the Inhabitants of My most beloved City ; although , deceived by false hopes , She hath chosen a Prince unworthy of Herself : who forthwith underwent a Condigne punishment , and such as was agreeable to his own audacious impieties . But , I look upon these things as unfit to be mentioned now ; by Me especially , who am directing My Discourse to Thee , [ O Piety ! ] and who do make it my whole Care , c how I may address my selfe to Thee , in discourses that are * pure and seemly . Nevertheless , I will say something , which shall neither appear foul nor indecent . A fierce and implacable War , abounding with [ instances of ] Madness and Cruelty , was by the Tyrants [ waged , ] both against Thee , O Piety ! d and against all Thy most Holy Churches . Nor , were there some persons wanting in the City Rome , who rejoyced in such great and publick Mischiefs . A e Field was likewise pitcht in order to an Engagement . But , Thou camest forth , and didst voluntarily f deliver up Thyself , being supported by a Faith in God. g Then the Cruelty of the impious , having , like some furious fire , without intermission preyed upon all things which it met with , procured for Thee an admirable , and ever-to-becelebrated Glory . For , on this account [ it was , ] that a veneration [ of Thee ] seized the very Spectatours themselves . You might indeed have seen the Executioners and Tormenters , wearied out with torturing the h Bodies of the Pious , and sorely perplext at the Labour and Trouble they met with : but the Bonds [ you might have beheld ] broken ; and the Engines of Torture loosed ; and the fires which were brought , extinguished : but , [ on the contrary , ] the constancy and Boldness [ of the Pious ] not in the least weakened or abated . What advantage therefore hast Thou made , by attempting these things , i O Thou wickedest of Men ? What was the occasion of this thy outragious Fury ? Thou wilt peradventure say , that [ thou performedst these things ] in honour to the Gods. What Gods were those ? Or what Notion conceivest thou in thy mind , that is worthy of the Divine Nature ? Didst Thou suppose the Gods to be angry in the same manner with Thee ? If therefore they were such , it was expedient to wonder at their Resolution , rather than obey their impudent Commands , whereby they * ordered k just men to be unjustly slain . But , Thou wilt perhaps affirm , [ that these things were done by Thee , ] on account of the institutions and establishments of Thy Ancestours , and by reason of the Opinion of Men. I pardon Thee . For those institutions are exactly like to the Actions done by Thee , and [ flow from ] one and the same [ Fountain of ] ignorance . Thou thoughtest perhaps , that there was some excellent power and virtue , in Images made in the shape of a man , by Workmen and Artificers . Wherefore , Thou paidst a worship to them ; making it Thy whole business , that they should not at any time be polluted with filth ; those Great and Eminent Gods , forsooth ! standing in need of humane l Care. CHAP. XXIII . Concerning the Polity of the Christians : and , that the Deity rejoyces in those who leade Virtuous lives : and , that we ought to expect a Judgment , and a Retribution . COmpare Our Religion with Your [ Rites . ] Is there not amongst Us a genuine Concord , and a lasting Humanity and Goodness of Nature ? Is there not amongst Us such a Reprehension for a fault , as may produce amendment , not ruine ? a And a cure , which [ may bring forth ] safety , not Cruelty ? Is there not amongst Us , a b sincere Faith also , in the first place towards God ; and then , towards the Natural Community of men ? Do not We exercise a Compassion towards those , against whom Fortune has waged a War ? Is there not an honest plain and sincere life , and such as does not cover wickedness with [ the mask of ] any subtil fraud ; and a knowledge of him that is truly God , and of his Monarchy ? This is true Piety ; this is a Religion that is sincere , and wholly uncorrupt . This is the most prudent course of life ; and they who have embraced it , tend directly to an eternal life , making their passage through some splendid High-way as ' t were . For no person , who enters upon such a course of life , and who purifies his mind from [ all pollution of ] His Body , does wholly die : but he must be said to perform the Office appointed Him by God , rather than to die . For He who has confessed God , c does not give place , either to Contumelie , or Rage . But , couragiously enduring necessity , has the Trial of his suffenance as his d Viaticum , in order to his procuring himself the Divine Clemency . e Nor is it to be doubted , but the Deity gives a kind reception to * men endued with Virtue . For it would be most absurd , that as well f persons in great power , as men of an inferiour Rank , should shew themselves gratefull towards those , and should compensate their favours , by whom they are either reverenced , or have kindnesses shown them : but , that He who is above all , and who is the Ruler over all , and is the Chiefest Good it self , should be negligent in making a Retribution . g Who does accompany us thorowout all Our Lives , and is present with us , as often as we do any Good. And forthwith commends and rewards Our Fortitude and h Obedience : but deferrs the complement and perfection [ of that Reward till another time . ] For , the whole Account of Our lives shall then be cast up . And if all things be found well and right , the Reward of an Eternal life shall follow : but , a condigne punishment shall be inflicted on the wicked . CHAP. XXIV . Concerning Decius , Valerianus , and Aurelianus , who ended their lives a miserably , because of their Persecution of the Church . I Ask Thee now , Decius ! who heretofore didst insult over the Labours of the Just ; who hatedst the Church ; and didst inflict punishments on those who had lived holily : b what doest Thou now do , after this life ? With what , and how afflictive Miseries art Thou now prest ? Indeed , that interval of time , which was between Thy Life and Death , has sufficiently demonstrated * Thine Infelicity : when , having been overthrown with Thy whole army in the Scythick Fields , Thou didst expose the Roman Empire , so highly celebrated in all places , to the contempt and scorn of the † Goths . Thou also , Valerian ! After Thou hadst declared the same Bloudiness and Cruelty towards God's Servants , hast made a manifest discovery of God's Holy and Just Judgment ; being taken prisoner by the Enemy , and carried up and down in Bonds , drest in thy purple , and thine other Imperial Attire : but at length , by the c order of Sapor King of the Persians , Thy skin was pull'd off , and preserved from corruption by salt , whereby Thou wert made an Eternal Trophy of Thine own Calamity . And Thou Aurelian ! The * chief promoter of all impieties , by how manifest a Stroke of Divine Vengeance , d whilst raging with fury Thou rannest thorow Thracia , wert ▪ Thou slain in the midst of the High-way , and filledst the Tracks of the publick Road with Thine impious Bloud ? CHAP. XXV . Concerning Diocletian , who with infamy resigned the Empire ; and , by reason of his persecuting the Church , was stricken ; with Thunder . BUt Diocletian , after that Bloudy Cruelty of his Persecution , being condemned by a sentence which he pronounc't against himself ; a because of the harm he received by the loss of his wits , was punished by being shut up in one despicable House . What was the advantage therefore which he got , by his raising a War against our God ? This , I think ; that he might finish the remaining part of his Life , in a continual fear of being Thunder-struck . The City Nicomedia does attest this : nor , are they silent , who saw the thing with their own eyes ; of which number I my self am one . b The Palace was destroyed , and Diocletian's own * Room ; Thunder , and a fire from Heaven ruining and devouring it . Indeed , the event of those things had been predicted by prudent persons . For they were not silent , nor did they conceal their lamentation of affairs , which were managed with so much of indignity : but with freedom spake their minds openly and in publick , and discoursed one with another [ in this manner . ] What outragious fury is this ? How extravagant is this arrogancy of power , that men should dare to wage a War against God ; and should resolve to insult over and reproach the most holy and most righteous Religion ; and [ should not scruple ] to Plot and Contrive the Ruine of so numerous a multitude , and of such just men , when there is not the least fault in them ? c O Rare Instructer of the Modesty of all Subjects ! O [ Excellent Teacher ] of that care which the Army bore towards their own Citizens ! The Breasts of their own Country-men were wounded by those , d who had never seen the backs of their Enemies in a fight . But at length , Divine Providence inflicted on them the punishment of such impious facts ; and yet , not without damage to the Empire . e 'T is certain , the slaughters committed were so numerous , f that had they been made [ in Battels ] against the Barbarians , they might have been sufficient to have procured us a perpetual Peace . For , that whole Army of the forementioned Emperour , when afterwards it came under the Command of a g worthless person , who by force had seized upon the Empire of the Romans , ( h Divine Providence having at length set at Liberty that great City ; ) was totally ruined in many and those * Bloudy Battels . i Moreover , the Cries to God of those that were opprest , and who ardently desired their Native freedom ; the Praises also and Thanksgivings paid to God , after a deliverance from those Mischiefs , when Liberty k and contracts with Justice were restored to them ; do not these things all manner of ways declare the Providence of God , and his Paternal Love towards men ? CHAP. XXVI . That God is the Cause of the Emperour's Piety ; and , that we ought to seek prosperous Events from God , and to impute them to Him ; but must ascribe faults to our own sloth and negligence . BUt , when they commend my Labour and Service , which took its rise from the Inspiration of God ; doe they not plainly avouch , that God is the Authour of my Valorous Actions ? a Nothing more certain . For , 't is God's property to do whatever is best : but , 't is the property of men , to pay an obedience to God. Farther , this is , I suppose , the best and most excellent Ministery ; when a man , before his taking an affair in hand , makes such provision , that all things be done with the greatest safety . Indeed , all men know , that the b most Holy Ministery of these very hands , is owing to God , together with a pure and most sincere Faith ; and , that whatever has been performed for the advantage of men , by Prayers and Supplications joyned with Labour of the hands , hath been happily effected : in regard , so much of utility has c redounded to all persons , both privately and publickly , as each man could have desired , not only for himself , but for his dearest Relatives . They have likewise seen Fights , and have been Spectatours of a Battle , when Divine Providence d bestowed Victory on the people : and they have beheld God favouring and assisting our Prayers . For righteous Prayer is a thing invincible ; and no man ever mist of his designe , who besought God holily . For , there is no e pretence left for a Repulse ; save only where Faith is wavering . For God is always favourably present , and gives a gracious Reception to the probity of men . Wherefore , sometimes to slip and stumble , is a thing common to men : but God is in f no wise the Authour of humane Lapses and Mistakes . All persons therefore whatever , who are Followers of Piety , ought to give thanks to the universal saviour , g both for our and their own safety , and for the flourishing posture of the publick affairs : and with holy Prayers , and continual Supplications , to render Christ propitious to us , that he would preserve and perpetuate his own Favours . For he is the invincible Assistant and Defender of the Just : He is the best Judge ; the Prince of immortality ; the Donour of Eternal life . Eusebius Pamphilus's ORATION IN PRAISE OF THE EMPEROUR CONSTANTINE , SPOKEN AT HIS Tricennalia . The a Prologue [ to the Oration ] in Praise of Constantine . I Come not hither with a Composure of Fables , nor with an Elegancy of Expressions framed to captivate the Ears ; that by the Voice of Syrens as 't were , I might charm [ my Hearers : ] nor , that in Golden Cups , namely the beautifull flowers of words bedeckt with the most exquisite art of Rhetorick , I might present the delicate potions of pleasure , to persons in Love with those things . But rather , paying an Obedience to [ the Precepts of ] the Wise , I perswade all men , to shun and avoid the publick Roads ; and entreat them , that they would not herd with The Many . I am come therefore , that I might b being amongst You a * New Song of the Emperour's Praises . And although numerous persons have attempted to tread the same † path with me , yet c I will decline the Foot-steps of men , and will go in an untrodden way , into which 't is impious to enter with unwasht feet . Indeed , they who affect Vulgar Discourses , and Expressions worn with the ‖ Witticisms of Lads , and who Court a pleasing and popular Muse ; may daub mens Ears with Humane Narratives ; whilst they submit the Arbitrage [ of all things ] to pleasure . But such as be initiated in the Mysteries of Universal Wisedom it self , ( in regard they are Masters of the knowledge of things Divine and Humane ; ) accounting the choice of what is better , to be the highest felicity ; [ such I say ] esteem and preferre the God-lov'd Virtues of our Emperour , and his Pious Actions , before his humane accomplishments and Deeds ; leaving those His Secondary Excellencies , to be celebrated by inferiour persons . For , whereas the Emperour's mind is endued with a knowledge of matters Divine and Humane ; and whereas those have a reference to God ; but these , to Men : Let them , d whoever namely are fit for the performance of this Office , suggest things Humane to such as stand without the Sacred Rails . For , even these things are both illustrious and transcendent , and of great use to mankind . Yea , all the perfections visible in our Emperour , are eximious ; e nevertheless , they are far ●utdone by His Diviner Excellencies . But , let those persons , who are within the Holy Sanctuaries , and who have entred into the Ady●a and invious Recesses [ of the Church ; ] ( after they have shut the doors against prophane and impious Ears , ) unfold the secret Mysteries of the Emperour , to those men only who are initiated therein . Farther , when they have cleansed their Ears in the Fountains of Piety , and mounted their understanding upon the sub●●me win● of the mind it self , let them lead a dance about [ God Himself ] the supream King , silently learning the Divine [ Mysteries . ] And let the Oracles , not those which are the products of Divination f or rather of rage and madness ; but them that are uttered by the illumination and inspiration of the Divine [ Spirit , ] g be our Instructers in the Sacred Rites : [ let them give us information ] concerning the Kingdom it self ; and concerning the Supream King ; and concerning that Divine Guard which surrounds the Universal Governour : as also , concerning that Copy of Royal Power which is amongst us , drawn from that Original of the Celestial Kingdom ; and concerning that other false one , which does counterfeit the Impress thereof : and lastly , concerning those things which do accompany * each sort of Empire . h Having therefore learned the Divine Mysteries from these [ Oracles , ] as from some Hierophantae , we will thus begin our Divine i Discourses . EUSEBIUS PAMPHILUS'S [ ORATION IN PRAISE OF ] THE EMPEROUR CONSTANTINE , SPOKEN AT HIS TRICENNALIA . THIS is the Great Emperour's Solemn Festival ; wherein We who are the Servants of the Emperour , inspired with the Instructions of Sacred Discourses , do rejoyce . He who gives beginning to , and Rules this Our Festival , is the Great Emperour Himself . Him I term The Great Emperour , who is truly Great . Him I mean , ( nor will the Emperour , who is here present , be offended thereat , but will rather , together with Us , highly approve of this Our Discourse concerning the Divinity ; ) * who is beyond the Universe ; the Supream over all ; the Highest ; the most Immense . The Thrones of whose Empire , are the Celestial Arches ; and the Earth , the Footstool of His Feet . a Nor can any one † perfectly comprehend Him in His mind . For , the Glorious Light which surrounds Him , by the unspeakable Splendour of its Rayes , drives off all persons , and hinders them from beholding his Divinity . ‖ Him the Celestial Hosts do encompass : His Guards are the Supernal Powers ; Him They acknowledge their Master , Lord , and Emperour . The innumerable multitudes of Angels , and the Companies of Arch-Angels , and the Quires of Holy Spirits , * deriving [ their Splendour ] from the Rayes about Him , as 't were from some everlasting Fountains of Light , are illustrated . Likewise , all the Lights , and especially those Divine and Intellectual Kinds of incorporeal Lights , which have their place beyond Heaven ; do celebrate this Great Emperour with the highest and most Divine Hymns . The vast Firmament , like some azure Curtain , is drawn between , which separates those without , from them who are conversant within the Palace . Round this [ Firmament , ] in the same manner with the b Light-Bearers in the Imperial Porticus's , run the Sun and Moon , and those other Luminaries of Heaven : which do both highly honour the Emperour Himself and also at His beck and word , afford the Splendour of an inextinguishable Light , to those who are without Heaven , and who inhabit a Gloomy Region . Whereas therefore I do presume , that Our Victorious Prince Himself also , does with praises celebrate c this Greatest Emperour ; therein , in my own judgment , I d seem to do very well : in regard I am truly sensible , that * all power amongst us is derivative from Him. Him also the Religious Caesars do acknowledge to be the Fountain of all † Blessings : having received this Command from their Father . Him , the Milice ; the numerous multitudes of the people , as well in the Countries as Cities ; and the Governours of Provinces assembling in the Church , do Religiously adore : being instructed by Our e Great Saviour and Master . Lastly , all mankind in general , all sorts of Nations , Tribes , and Languages ; and all persons , as well collectively and in one Body , as severally and apart ; although in other matters they differ in their Sentiments , yet agree in this very one confession ; invoking this One and Only God , by natural reason , by notions self-learnt , and which proceed not from the instruction of any Teacher . What , does not the whole * Mass of the Earth acknowledge him Lord ? By the Plants and Living Creatures produced out of it , does it not evidently demonstrate its submission to f his command who is far superiour in power ? The Torrents also of Rivers overflowing with their waters , and the plentifull streams of Fountaines , perpetually issuing g out of the unknown and immense depths of the Earth , do profess him to be the Authour of this inexplicable and miraculous performance . The Gulfs of the Sea , inclosed within unfathomable depths , and the swollen Waves h which are raised to a vast height , and strike the adjacent Earth with terrour ; as soon as they approach the Shores , dread Him , being bound by the Command of His Divine Law. Moreover , the * Determinate Quantities of Winter Showers ; and the astonishing noise of the Thunder ; and the ●lashings of the Lightning ; and the variable and inconstant blasts of the Windes ; and lastly , the aierie † Tracks of the Clouds , do plainly exhibit his presence i to those , who can in no wise take a view of him with their own eyes . The all enlightening Sun also , who hath * finished so vast a number of ages , acknowledges him only as his Lord ; and , in entire obedience to his command , never dare , go beyond his fixt Bounds . The Moon likewise , ( k which for the splendour of her light is far inferiour to the Sun , ) being lessened and again increased at set periods of Times , obeys the Divine Commands . And the Beautie of Heaven , which glisters gorgeously with the Dances of the Stars , and * moves with Order and Harmony , and measures over its own Circles ; proclaims God to be the Donor of all manner of Light. Likewise , all the other Celestial Luminaries , having by his Beck and Word made up one harmonious Consort , finishing their long Course by the Circles of so vast a number of ages , like charioteers run over the Rounds of their Aetherial Stages . The successive Returns of nights and dayes , the changes of Seasons and Times , and the Order and Harmony of the Universe , do celebrate the manifold wisedom [ l of his infinite and immense power . ] Those invisible Powers , which flye about the Plains that lye streacht through the Air , do render to this God , due and befitting praise . The whole World therefore with a joynt consent doth la●d this Great Emperour . The Heavens above , and those Quires which are higher than the Celestial Arches , do reverence Him : the Hosts of Angels praise Him with inexpressible Hymns : and the Spirits which are the Off-springs of Intellectual Light , do pronounce Him their Parent and their God. Those Ages * unlimited by Time , which were before this Heaven and this World ; and besides , infinite other Ages , before all constitution of things visible , do acknowledge one sole and supream Master and Lord. Lastly , He Himself , who is in all , and before all , m and after all , His only-begotten Son and praeexisting Word ; the Great High-Priest of the Great God ; ancienter than all Time and all Ages ; n devoted and consecrated to the worship of His Father , is the First and Only Person who makes Supplication to Him for the Salvation of all men . Who enjoyes a preheminence in the Government of the world ; o but possesses an equal share of Glory with His Father , in His Father's Kingdom . For , He is that Light which transcends all things ; which dances about the Father , and which by its intervention Separates that Nature which is without a Beginning and without a Generation , from the substance of things begotten . Which Light also , streaming from above , from the Deity which wants both beginning and end , * diffuses it self without , and illustrates the Region above heaven , and all things that are within heaven , with the Rayes of Wisdom , which are far more Glorious than the splendour of the Sun. This is He , who is the Leader of the whole World ; the Word of God who goes before all , and through all , and is in all things , as well Visible as invisible . By whom and through whom , Our Emperour dear to God , bearing a resemblance of the Celestial Empire , in imitation of the Deity , directs and manages the Helm of Government over all things upon the Earth . AND That Only-begotten Word of God , Reigns together with His Father , from ages which want a beginning , to infinite and endless ages . But this Our Emperour , a always dear to Him , being supplyed with some Imperial Emanations from above , and fortified b with the Surname of a Divine appellation , governs upon earth during many and long periods of years . Farther , that Universal * Preserver renders Heaven , and the whole world , and the Celestial Kingdom , fit for his Father . But this [ Our Emperour , ] who is His Friend , brings all those persons living upon Earth , that are the Subjects of His Empire , to the Only-begotten Word and Saviour , and makes them fit c for His Kingdom . And , that Common Saviour of all , by an invisible and divine power , drives off at the greatest distance from His Fold ( in the same manner that a good Shepherd does wild-beasts , ) those Rebellious Powers , which flew up and down thorow this Air that is nearest the Earth , and * brooded the Souls of Men. But this [ Our Emperour , ] His friend , adorned from above by Him , with Trophies erected against his Enemies ; by the Law of War subdues the open Adversaries of Truth , and chastizes them . That person , existing † The Logos before the world was framed , and the preserver of all things ; delivers rational and saving Seeds to His Companions , and renders them reasonable , and instructed in the knowledge of His Father's Kingdom . This [ Our Emperour , ] His Friend , as 't were some Interpreter to the Word of God , recalls all mankind to the knowledge of God : crying out in the hearing of all men , and with a loud voice promulging the Laws of d true Piety and Verity , to all persons living upon the Earth . That Universal Saviour opens the Celestial Gates of His Father's Kingdom , to those who remove from hence thither . This [ Our Emperour , ] following the Example of the Deity , after He hath cleansed His Empire on earth , from all the filth of impious Errour , invites the * Assemblies of Holy and Pious men , into the Sacred Houses and † Basilicae ; making it his chiefest care , that the whole Navy , with the Command and management whereof He is entrusted , should be preserved together with the people on Boord . And He is the only person of all those that ever yet governed the Empire of the Romans , who having now been honoured by God the Supream King , with * thirty years Reigne , celebrates this Festival , not to terrene Spirits , as the usage of the Ancients was , nor to the Apparitions of Daemons which seduce the unskilfull multitude , nor yet to the frauds and e feigned Narratives of impious men : but , pays his thanks to that God , by whom he has been honoured , being truly sensible of those Blessings which He has conferred on him . Not polluting his † Palace with bloud and gore , agreeable to the Rites of the Ancients ; nor appeasing terrene Daemons with smoke and fire , and with sacrifices of Beasts wholly consumed by fire on the Altars ; but consecrating a most gratefull and acceptable sacrifice to the Supream King Himself , His own Imperial Soul namely , and His Mind which is most worthy of God. For this is the only Sacrifice wherewith God is well pleased : which Our Emperour has learnt to offer , with the purified thoughts of his mind , without either fire or bloud f : giving confirmation to his piety by those unerring Sentiments and Opinions treasured up in his mind ; setting forth the praises of God in lofty and magnifick Orations , and by Imperial Actions emulating the Clemency of the Deity : and wholly devoting himself to God , and , like some great Gift , making a present of himself to Him , the First-fruits as 't were of the World , with the Administration whereof he hath been entrusted . This greatest Sacrifice therefore , the Emperour in a due manner Offers , g before all other . But he Sacrifices like a Good Shepherd , not Offering glorious Hecatombs of Firstling-Lambs : but rather , bringing over the minds of those rational flocks , which are fed by Him , to the knowledge and worship of God. BUT God , highly pleased with such a Sacrifice as this , and with delight accepting this Gift offered to Him ; praises the * Hierophanta of this venerable and eximious Sacrifice , and makes an addition of † many periods [ of years ] to his Reigne ; augmenting his favours towards him , in a manner correspondent and proportionate to those Acts of Piety , wherewith He is worshipped by the Emperour . And He has permitted him to celebrate all these Festivals with the highest prosperity of the Monarchy ; at each period of the Decennalian Festivity , advancing one of his Sons to the Colleague-ship of the Imperial Throne a . For , b in the first Decennium of his Empire , he proclaimed his eldest Son , who bears the same name with his ▪ Father , a Partner of the Imperial * Realm : after that , his second Son , who was the next to him in age , at his second Decade : and in like manner his third , at his third Decade , which we now celebrate . c And , whereas his fourth period [ of ten years ] is now current ; in regard the spaces of times do more and more extend themselves , he increases the Empire by a Copious † Colleagueship of his Stock , d and by Creations of Caesars ; fulfilling the Oracles of e the Divine Prophets , which they long since proclaimed in this manner : And the Saints of the most High shall take the Kingdom . Thus therefore , God Himself the Supream King conferrs upon the most Pious Emperour , * an Increase both of years and children , and renders his Government of the Nations upon Earth , fresh and flourishing , as if it had been but now begun . And * he himself solemnizes this Festival [ in honour ] to Him ; having made Him the Conquerour over all his Enemies and Adversaries ; and exhibiting Him as the Pattern of true Piety , to all persons upon the Earth . But our Emperour , like the Light of the Sun , illustrates men , whose habitations are in places most remote from one another , with the glorious † Presence of His Caesars , as 't were by some Rayes transmitted from himself to the greatest distance . And on Us who inhabit the East , He hath bestowed a f Shoot truly worthy of himself : another of his Sons [ he hath assigned ] to another portion of men : and again , another [ He has placed ] otherwhere ; like so many Lamps and Lights , which derive their Brightness from that Light diffused from Himself . Farther , having joyned together for himself , the Four most valiant Caesars , like so many young Horses , * and fixt them under one Set of Harness belonging to the g Imperial Chariot , and fitted them with the Raines of Divine Concord and Unity ; He Himself sits above , like the Charioteer , and puts them on ; and drives over the whole world , wherever the Sun makes his Visits ; and is personally present in all places , and inspects all affairs . Lastly , being adorned with a representation of the Celestial Empire , having His eyes fixt upon Heaven , He directs and manages the affairs of Mortals , in a conformity to that Original Draught ; and is encouraged and strengthened by a resemblance of the Monarchy of God. For , this the [ sole ] King over all , hath bestowed on the Nature of Men only , h of all those Creatures which are on Earth , [ that it should express a likeness of his Divine Monarchy . ] i For , He is the Law of Imperial power , whereby 't is Decreed , that all should be subject to the Empire of One. Moreover , Monarchy does far excell all other Constitutions , and Forms of Government whatever . For Polyarchy , which is opposed to it , being a sort of Regiment wherein many Govern with an equality of power and honour , ought rather to be termed Anarchy and Confusion . On which account , there is one God , not two , nor three , nor yet many . For , to assert a multitude of Gods , is plainly to affirm , that there is no God at all . One King : and k his Word and Imperial Law , One : which [ Law ] is not declared by words and syllables ; nor is it written in Paper , or cut upon pillars , that it should be consumed by length of Time : but it is the living and self-subsisting * God the Word , who disposes and orders his Fathers Kingdom , to all those who are under Him , and after Him. Him the Celestial Hosts do surround , and Myriads of Angels which are the Ministers of God ; and innumerable Troops of the Milice plac't above the World , and of invisible Spirits ; who residing within the Inclosures of Heaven , use their utmost diligence about the Order and Administration of the whole World. Over all whom , the Royal † Logos is the Captain and Prince , as 't were some Praefect of the supream Emperour . The Sacred Oracles of Divines term Him , The Master of the Milice , and The Great High-Priest , and The Prophet of the Father , and The Angel of the Great Council , and The Brightness of His Father's Light , and The Only-Begotten Son ; and [ give Him ] innumerable other such Titles as these . Whom when the Father had Constituted The Living Word , and The Law , and The Wisdom , and The Complement of all Good ; He made a Present of l This Greatest Blessing , to all those who are Subject to His Empire . But , He pierces thorow all things , and goes every where , and in a plentifull manner displays His Father's Favours to all persons ; and has stretcht forth the Resemblance of the Imperial Power , even as far as those rational Creatures which live on earth ; having adorned the mind of man , which is framed according to His Own Likeness , with Divine * Faculties . Hence 't is , that in the mind of man there is a participation of the other Virtues also , derived from a Divine Emanation . For , He only is wise , who is also the Sole God : He only is essentially Good : He only is strong and powerfull . And He is the Parent of Justice : the Father of Reason and Wisedom ; the Fountain of Light and Life ; the Dispenser of Truth and Virtue ; and lastly , the Authour of Empire it self , and of all Dominion and Power . BUT , Whence has man the knowledge of these matters ? Who hath declared these things in the hearing of Mortals ? Whence has a Carnal tongue the Liberty , of uttering those matters , which are forreign both to flesh and body ? Who ever saw the invisible King , and discovered these Excellencies in Him ? 'T is true , the Elements , which are joyned in an Affinity with Bodies , and the things made up of those Elements , are perceived by the * senses of the Body . But , no person hath boasted , that with the eyes of the Body He hath ever had a sight of that invisible Kingdom , by which all things are Governed : nor , has mortal Nature ever beheld the Beauty of Wisedom . Who hath seen the Face of Justice , with † eyes of flesh ? Whence was the Notion of Legal Government and Royal Dominion suggested to men ? From whence could Imperial Power [ be known ] to man , who is made up of flesh and bloud ? Who hath declared to those on earth , the invisible * Form , which can't be express't by any figure ; and the incorporeal † Essence which wants all external Lineaments ? Questionless , there was one Interpreter of these things , the Word of God who pierceth thorow all things . Who is the Father and Maker of that rational and intellectual substance which appears to be in men : who being the Only Person that is united to the Divinity of the Father , watereth his own Sons with his Fathers ‖ Effluxes . Hence have all men , Greeks and likewise Barbarians , those natural and self-learnt Reasonings : hence those Notions of Reason and Wisedom : hence the Seeds of prudence and justice : hence the † Inventions of Arts : hence the knowledge of Virtue * and the gratefull name of Wisedom , and the Venerable Love of Philosophick Learning . Hence the knowledge of all that is Good and Commendable : hence the Representation of God Himself formed in the mind , and a Course of Life fitly answering the divine worship . Hence is man furnished with a Royal Power , and with an invincible Empire over all things that are in the Earth . But , after The Logos , who is the Parent of Rational Creatures , had imprest upon the mind of Man a Character agreeable to the Image and likeness of God , and had made Man a Royal Creature ; ( having conferred this on him only , of all those Creatures which are on Earth , namely that he should have a knowledge , both of Governing , and of being Governed ; and also , that even from this Life he should a begin to meditate upon , and to fore-learn that promised Hope of the Celestial Kingdom ; for the sake of which Kingdom , He Himself came , and , as a Father of His children , disdained not personally to enter into a Converse with Mortals : ) b He Himself , cultivating His own Seeds , and renewing His heavenly Supplies and Favours , declared to all men , that they should partake of the Celestial Kingdom . And he invited all persons , and exhorted them , that they should be ready for their journey upwards , and should furnish themselves with a Garment befitting their calling . And by an unspeakable power he filled the whole world , which is enlightened by the Sun's Rayes , with his Preaching ; by a likeness of the earthly Kingdom , expressing the Kingdom of Heaven . To which he incites and encourages the whole Body of mankind to hasten , having shewed all men this Confidence and good Hope . OF Which hope , Our Emperour most dear to God , is even in this life made a partaker ; in regard he is adorned by God with innate Virtues , and has received into his mind the Celestial Effluxes derived from that Fountain . For he is rational from that Universal Reason ▪ wise , from a communication of that Divine Wisdom : good , from a participation of that Goodness . And he is just , by being a partaker of that justice : and temperate , from that * Original of Temperance ; and strong , by having that Supream Strength imparted to him . a He therefore may most truly be stiled Emperour , who hath fashioned his mind with Royal Virtues , to a likeness of the Celestial Empire . But , that person who is a stranger to these , and who has renounc't the King of this Universe ; neither hath acknowledged the Celestial Parent of Souls ; nor cloathed himself in a Garb befitting an Emperour ; but hath * filled his mind with deformity and filthiness , and instead of Imperial Clemency , hath gotten the Rage of a Savage Beast ; instead of an ingenuous disposition , the incurable poyson of improbity ; in place of Prudence , Folly ; instead of Reason and Wisedom , † a want of Reason and consideration , the foulest of all Vices : from which , as b from a bitter Root , most pernicious Sprouts do spring , namely , a sottish c and intemperate Life ; Avarice ; Murders ; Fightings against God ; Impieties : he [ I say ] who is addicted to all these Vices , though he may seem sometime to Govern by Tyrannick Violence , yet cannot deservedly and in reality be stiled an Emperour . For , how should he represent a likeness of the Monarchical power [ of heaven , ] who bears a thousand false and adulterate Resemblances of Daemons , imprest on his mind ? How should he be a Prince and Lord over all , who hath procured for himself so infinite a number of Cruel and hard Masters ? A servant to filthy pleasure ; a servant to an excessive madness for women ; a servant to money gotten by injustice ; a servant of anger and rage ; a servant of fear and dread ; a servant of bloudy Daemons ; and [ lastly ] a slave to soul-destroying Spirits . Therefore , ( Truth it self favouring us with its assent and Testimony , ) this Emperour , dear to the supream God , is the sole Person that can truly be styled an Emperour : who only is free ; or rather , who really is Lord. Who is above the desire of money , and superiour to the Love of women : a Vanquisher of pleasures , even of them which Nature does allow of . Who is not overcome by anger and rage , but has those passions perfectly within his own power . He is really Emperour , and bears a Title d answerable to his practise : being e truely Victor ; for he has gotten the Victory over those Passions , which are wont to overpower and conquer the minds of men . Who is formed according to that Primitive * Idea of the supream Emperour ; and in his mind , as in a glass , expresses those Rayes of Virtues darted from that Celestial Original . From which [ Rayes ] he is made temperate ; Good ; Just ; Valiant ; Pious ; a Lover of God : f and , which is peculiar to him only , this our Emperour is really a Philosopher . For he is one that truly knows himself ; and is sensible , that the supplies of every thing which is good , are bestowed on him from without , or rather from heaven . One who demonstrates the August Title of his Monarchical Power , by the Eximious Ornature of his Imperial Robe ; and who is the g sole person , that is deservedly clothed with the Imperial Purple , which becomes him . This is the Emperour , who night and day invokes the Heavenly Father ; who in his Prayers * implores his Assistance ; who burns with a desire of the Celestial Kingdom . For , whereas he understands , that things present are in no wise † to be compared with God the supream King , ( in regard they are mortal and frail , and , like a River , transient , and continually perishing ; ) therefore he desires the incorruptible and incorporeal Kingdom of God. That Kingdom he prayes that he may obtain ; by a sublimity of thought , raising his mind above the Arch of Heaven , and being inflamed with an inexpressible desire of those Lights which shine there . In comparison with which Lights , he accounts the most valuable things of this life present , to be in nothing different from darkness . For he sees , that the dominion over men ( in regard 't is nothing else but a small and short administration of a mortal and temporary Life ; ) is not much better than the authority and power of Goatherds , Shepherds and Neatheards : yea rather , that 't is more troublesome , or a Sovereignty over a h moroser sort of Cattel . And , as to the Acclamations of The Many , and the Voices of Flatterers , i he esteems them to be troublesome , rather than delightfull ; by reason of * the solidity of his disposition , and the sincere discipline of his mind . Moreover , as often as he beholds the k dutifulness of His Subjects , his innumerable Forces , and those vast multitudes , as well of Horse as Foot , that are at his Beck and Command ; he is not in the least stricken with admiration , nor does he swell with pride at his authority and power over them : but , turning his thoughts l upon himself , he * acknowledges , in himself also , the common nature of all men . He laughs at the Garment made of Cloth of Gold interwoven with a variety of flowers , at the Imperial Purple , and at the Diadem it self : when he beholds the multitude stricken with an admiration of these things , and , wholly like children , gazing on this glorious pomp , as on some Bug-bear . m But he himself is not in any wise so disturbed as they are ; but does cloath his mind with the knowledge of God , as with a Garment Embroidered with Temperance , Justice , Piety , and the other Virtues ; which is a dress that does really and truly become an Emperour . Besides all this , as for riches which are with so much earnestness desired by men ; I mean Gold , and Silver , and whatever sorts of Stones are had in admiration ; he understands them to be really Stones wholly unprofitable , and useless matter . Such therefore as they are in their own nature , such and so highly does he esteem them ; as things that are not in the least conducive in order to the diverting of ills and calamities . For , of what prevalency are these things towards the removal of Diseases ▪ or the avoiding of death ? Nevertheless , although he knows these things accurately well , being instructed by the very use of them ; n yet he is in no wise disturbed in his mind , at the decent Garb of his Subjects ; but laughs at those persons , who by reason of their folly and simplicity † admire these things . Farther , he abstaines from surfeiting and drunkenness , and from exquisite dainties and delicate dishes ; in regard they are the proper business of Gluttons : it being his Sentiment , that these things appertain to others , not to himself . For he is convinc't , that such debauches are extreamly hurtfull , and do cloud and darken the intellective faculty of the Soul. On account of all these reasons , the Emperour , instructed in the knowledge of Divine matters , and endued with a great mind , aspires after better things than those of this present life : calling upon the Celestial Father , and earnestly desiring His Kingdom ; and performing all things with a singular piety ; and Lastly , delivering the knowledge of the Supream God and Emperour , to all those Subject to his Empire , * whom , as the best of Masters , he has undertaken to instruct . MOreover , God affording him , as an Earnest , some Pledges of a future Retribution , conferrs on him a Tricennalian Crowns , platted and made up of prosperous and happy Circles of years . And having now compleated three Cycles of ten years , he permits the whole Body of mankind to celebrate b publick , or rather universal Feasts . But , in the interim that Mortals rejoyce on earth , [ crowned ] with the flowers of the knowledge of God , it would not be absurd to imagine , that even the Quires in Heaven , incited by the Laws of Nature , do rejoyce likewise together with those that dwell on Earth . And [ 't is probable , ] that even the supream King himself , like an indulgent Father , is affected with Gladness , whilst He beholds Good Sons paying a due worship to God : and , that for this reason chiefly , He does honour the Prince and Authour of those * things , with many Circles of years . In so much that , he is not satisfied with giving him thirty years Reigne ; c but extends it to the longest time , and perpetuates it to an immense Aevum . Now , entire * Aevum neither grows old at any time , nor does it dye : neither can the minds of mortals discern , either its Beginning or End. Nor does it suffer its own Center to be perceived , d nor that time which is termed its present , to be comprehended by † any one ; e much less Time future , or Time past . For , this Latter is not , in regard 't is f already gone . And the Time future is not yet come ; wherefore , it is not . But , [ that part of it ] termed its Time present , flyeth away whilst we think or speak , yea sooner . Nor is it at all possible , that it should be apprehended as Time present : for we must of necessity , either expect things future , or contemplate things past . For [ The present ] slips away , and flies as quick as Thought . Thus therefore entire Aevum suffers not it Self to be subjected to the thoughts and accounts of men ; but disdains to serve them . Nevertheless , it refuses not , to acknowledge g God its own King and Lord ; and it carries Him sitting on its Back ▪ priding it self in all those h Gayeties , [ which it hath received ] from Him. But God sitting above , and driving it on , has not bound it fast with a Golden chain , according to the fiction of the Poet ; but , curbing and holding it in with the cords of an unspeakable wisdom , as 't were with some Reins ; with all imaginable Harmony he has constituted in it , Months and Times , Seasons and Years , and the interchangeable distances of Nights and Days ; and has circumscribed it with various Limits and Measures . For , Aevum , of its own nature , is i direct or straight , and * reaches to an immensity ; and has taken the name of Aevum , k as 't were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ that is , always existing ; ] and is it self like its own parts ; or rather , being void both of parts and distance , doth increase , being prolonged into † rectitude only . But God hath divided it by middle ‖ Segments , and , like a right line stretch't into Longitude , hath severed it by points , and hath included in it a vast multitude . And , whereas it was one , and exactly like an Unite ; He hath bound it with a variety of numbers ; and , from its being without Form , hath made in it * manifold and various Forms . For first of all , He framed in it matter void of Form , as some substance fit to receive all Forms . In the second place , He created Quality in matter , by the power of the number two ; making that beautifull , which before was void of all comeliness . Afterwards , by [ the help of ] the number Three , He framed a Body , l compounded of Matter and Form , consisting of three Dimensions , namely , Latitude , Longitude , and Profundity . Then , from the number Two doubled , he devised † the Quaternion of the Elements ; Earth ; Water ; Air ; Fire ; which he produced as some evérlasting Fountains , in order to the * supply of this Universe . Farther , the number Four begets the number Ten. For , One ; Two ; Three ; Four , make up the number Ten. The number Three † multiplied by the number Ten , hath ‖ produced the space of a month . And a month by twelve Circuits or Turns , finishes the Course of the Sun. Hence the Circles of Years , and the changes of Seasons , have delineated and exprest Aevum , which before was void both of Form and shape , as 't were in a variety of Paint [ made up ] of many flowers ; in order to the ease and delight of those , who therein * run over the Course of Life . For , as those persons ( who in hope of winning Prizes , perform the Courses in a Race , ) have the distances set out to them , by Stadia or determinate quantities of Ground : and as they who travel long journeys , find the publick Road † beset as 't were , with some Mansions and Stages ; least any person , by having his expectation drawn out to an immense length , should be quite tired , and abate of his alacrity and vigour of mind : after the very same manner also , God the Supream Emperour , having confined the whole Mass of Time within the Lines of Wisedom , leads and manages it ; and like a Charioteer , governs it variously , according as it seems good to Himself . The same Moderatour of the Universe , having bedeck't Aevum , which before was void of figure , with beautifull colours and fresh flowers ; has adorned the day with Brightness and the Rayes of the Sun : but , over the night he hath spread a ‖ darker colour , and has made the Lights of the Stars to glister therein , like some Bits or Spangles of Gold. And having light up the bright Rayes of the Day-Star , and the various Splendour of the Moon , and the most resplendent Companies of the Stars ; he has Crowned the whole Heaven , as 't were some large Embroidered * Vesture , with the manifold Beauties of Colours . Also , when he had extended the Air from a vast height to a great depth , and by its help had m cooled the length and breadth of the whole world ; he commanded it to be grac't with all sorts of Birds ; having opened this vast Sea as 't were , wherein all those [ Creatures ] which pass thorow the Air , as well the n invisible as visible , might swim . Lastly , having poyz'd the Earth in the middle like the Center , he encompassed it with the Ocean , o priding it self in that its green-coloured Mantle . And after he had made This the Residence , Nurse , and Mother of all Creatures that are therein ; and had moystened it partly with showers , and partly with waters issuing from Springs ; He commanded it to flourish and grow green with all sorts of Plants and beautifull flowers , in order to the delight and pleasure of humane Life . And having therein formed a most excellent and honourable Creature , dear to the Divinity it self , according to His own Image ; namely * Man , endued with a mind and knowledge , and the Off-spring of Reason and Wisedom ; on him He conferred the Government and Empire over all the other Creatures , which creep upon the Earth and have their sustenance from it . For , of all the Creatures that are on the Earth , Man was the dearest to God ; and like an indulgent Father He permitted , that all sorts of irrational Creatures should pay their Service and Obedience to Him. [ 'T was ] man , for whose sake He made the Sea navigable , and Crowned the Earth with all manner of Plants . On him He bestowed knowing and intellective faculties and powers , in order to his being rendred capable of all manner of Learning and Sciences . Into his hands He hath delivered , as well those Creatures which swim in the Depths , as the fowls which fly in the Air. To him He hath laid open the knowledge and contemplation of things Celestial ; and hath discovered [ to him ] the Courses of the Sun , and changes of the Moon , and the Circuits of the Planets and fixed Stars . [ Lastly , ] 't was man alone , of all the Creatures that are on the Earth , to whom He gave order , that he should acknowledge the Celestial Father , and with Hymns should land and praise the Supream Emperour of entire Aevum . Besides all these things , that Great Framer of the World , hath begirt immutable Aevum with four changes of the year ; the Winter-season He has bounded with the Spring : p but the Spring , which is the beginning of the Seasons of the year , He has weighed as 't were in an equal Ballance . Then , when He had Crowned Universal Aevum with the manifold fruits of the Spring , q He delivered it to the parching heat of the Summer . After this , having allowed a cessation from Labour as 't were , He hath refresht it with the interval of Autumn . Lastly , when he has washt * it ( being as 't were some Royal Steed , ) in the moyst Falls of Winter showers , and has rendred it Slick and Gay by the waters which flow from † above , and has sufficiently fatned it with the continual waterings of the Rain ; He again places it at the fore-gates of the Spring . When therefore the supream Emperour , had in this manner bound fast His own Aevum , within the Circle of the whole year , by such Reins of Divine wisedom as these ; He delivered it to be managed by a r Greater Governour , namely , His own only-begotten Word ; to whom , as being the common preserver of all things , He has committed the Reins of this Universe . But He , having received an Inheritance as 't were , from a most excellent Father ; and having bound together all things , which are contained as well in the inner , as more outward Compass of Heaven , in one harmonious consent ; proceeds straight forward : and with all imaginable equity makes provision of those things that are of use to his rational Flocks on earth . And having appointed a certain and fixt space of living to Mortals , He has given all men leave , that even in this Life they should be exercised in the * preludes of a better and an eternal life . For He hath taught , that after the Term of this present Age , there is a Divine and happy Life ; treasur'd up and reserved for them , who in the hopes of Celestial enjoyments , have undergone the Combat of this Life . And , that there shall be a Translation and Removal of those , who have spent their Lives soberly , modestly , and piously , from hence to a better allotment : but , for them , who shall have been detected of impieties in this Life , [ He has given notice , ] that there is an agreeable place provided . After this , ( as 't is wont to be in the distributions of Prizes and Rewards in the Games , ) having with a loud voice pronounced various Crowns [ to be due ] to the Victors , He Crowneth t different persons with the different rewards of their Virtues . But , for a Good Emperour adorned with piety , he declares far greater and more valuable Rewards of his Conflicts to be provided . Some Beginnings whereof he permits to be celebrated even here , namely , a Festivity ... composed of perfect numbers ; of Tens trebled , and of Threes ten times repeated . Whereof the first * Ternary , is the Off-spring of an Unite : an Unite is the Mother of Numbers , and does preside over all Months , Seasons , and Years ; and also , over all Circles of Times . Moreover , it may deservedly be styled the Beginning , the Foundation , and the Element of all Multitude ; being termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stay or continue . For , whereas all Multitude is lessened and increased , according to the diminution or addition of Numbers ; an Unite alone has stability and firmness , as its allotment ; being separated from all Multitude , and from those Numbers produc't from it self . And therefore it bears a lively Resemblance of that Indivisible † Essence , which is severed from all others ; by the power and participation whereof , the nature of all things doth subsist . For , an Unite is the Framer of every Number ; in as much as every Multitude does consist of a composition and addition of Unites . Nor is it possible , without an Unite , to have a conception in our thoughts of the substance of Numbers . But , an Unite it self , subsists without a Multitude ; being separated at the greatest distance from , and far better than all Numbers ; making and constituting all things ; but , it self receiving an increase from none . Nearly related hereto is the Ternarie , which in like manner can neither be cut in sunder , nor divided ; and is the first of Numbers that are made up of Even and Odd. For the even number Two , having an Unite added to it , hath produced the Ternarie , which is the first of odd Numbers . Moreover , the Ternarie first shewed [ Men ] Justice , by teaching them Equality : for it has a Beginning , Middle , and End , all equal . And these things give a representation of the Mystick , most Holy , and Royal Trinity : which though it consists in a nature that is void of Beginning and * Generation , yet containes in it Self the Seeds , and Reasons , and Causes of the substance of all things which have Generation . And the power of the Ternarie may deservedly be thought the Beginning of all things . But the number Ten , which containes the End or Term of all numbers , Stops and Bounds all things [ proceeding ] as far as it self : and 't is with good reason styled full , and every way perfect : in regard it comprehends all the Species , and all the measures , of all Numbers , † Ratio's , Concords , and Harmonies . 'T is certain , Unites being by composition increased , are terminated by the ‖ Denarie : and having the Decade allotted to them , as their mother , w and fixt Boundary ; as 't were in the Cirque they run round this * Meta. Then , having performed a second Circuit , and again a third , and a fourth , and so on as far as Ten ; of ten Tens they make up the Hundredth Number . After this they return to the first † From whence they begin again , and proceed on to Ten ; and having run round the Hundredth Number Ten times , going back again , they perform long Courses round the same Metae ; returning by a Circuit from themselves into themselves . For , of the number Ten , an Unite is the tenth part ; and ten Unites make up one Denarie . But , a Denarie or Decade is the Limit , the x Meta , and the fixt and stated Boundary of Unites : the Meta of the infinity of Numbers ; but , * the End , that is , the perfection of Unites . Moreover , the Ternarie joyned together with the Denarie , and having performed the third period of ten Circuits , produces that most natural Number , the Number Thirty . For , that which in Unites is the Ternarie , the same in Denaries is the Tricenarie or Thirtieth Number . And this is the firm and certain Limit of that great Luminary , which is the second from the Sun. For the Course of the Moon , from one conjunction with the Sun to the next , compleats the Circle of a Month : after which , She again receives a Beginning of Birth as 't were , and does again begin new Light , and new Days : y being grac't with thirty Unites ; honoured with three Decades ; and beautified with ten Ternaries . With the very same [ Graces ] is the Empire of Our Victor Augustus , and Lord of the whole world , z adorned , by the Bestower of all things that are good ; and enters upon a beginning of new blessings : having hitherto accomplished the Tricennalian Festivities only ; but now from hence forward entring upon longer intervals of Times ; and * espousing the hopes of future Blessings , in the Celestial Kingdom . Where not one only Sun , but troops of innumerable Lights daunce about the Supream Emperour : every one of which a is far more Glorious than the Sun it self ; and do shine and glister , with the splendour of those Rayes shot from that Eternal Fountaine [ of Light. ] Where [ there is ] a life of the † mind , in the b incorruptible Beauties of Goods : where [ there is ] a life ▪ void of all grief and trouble : where [ there is ] an enjoyment of temperate and most holy pleasure : Time without Time ; a long and endless Aevum , enlarged to Spaces bounded by no Term : not any more [ distinguished ] by the intervals of dayes and months ; nor measured by the Circles of Years , and the periods of Seasons and Times : but sufficient for one life continued to an immensity . Which is not enlightned by the Sun , nor illustrated by the multitude of the Stars , or * Splendour of the Moon : but has that Luminary it self , God the Word , the only-begotten Son of the Supream Emperour . On which account , the Divine Discourses of Mystick Theology , do declare Him to be that Sun of Righteousness , and a Light which far transcends all Lights . We do firmly believe , that the very same person does illustrate those most blessed Powers , with the Rayes of Justice , and the beams of Wisedom : and , that He does take the Souls of men , adorned with true Piety , not into the Circumference of Heaven , but into His own Bosom ; and , that he does really confirm and fulfill His own promises . But the eye of Mortals hath not seen , nor hath any ear heard ; neither can a mind cloathed with flesh , be able to discern and look into those things , which are prepared for them who have been adorned with P●ety : as likewise for You also , Most Religious Emperour ! To whom alone , of all persons that ever were , God Himself the Supream Emperour of this Universe , has granted this , that You should cleanse and reform the Life of men . To whom also He hath shown His own Salutary Sign ; by the power whereof having conquered Death , He c celebrated a Triumph over His Enemies . Which Trophy of Victory , and Amulet of Daemons , when You had opposed against the Images of Errour ; You d gained the Victory over all impious ▪ Enemies and Barbarians , as also over the Daemons themselves , who are another sort of Barbarians . FOR , Whereas there are in us two * Substances conjoyned , namely , Soul and Body ; whereof the Latter is exposed to view , but the other remaines invisible : against both these , two sorts of Enemies and Barbarians , the one covertly , the other openly , have set themselves in array . And , the one of them opposes Bodies against Bodies : but the other assaults man's naked Soul it self , with all sorts of incorporeal Engines . Farther , those visible Barbarians , like some savage a Nomades , in nothing different from wild-beasts , make an attack upon the meek and gentle Flocks of Men ; ruine and depopulate Countries ; enslave Cities ; [ rush ] out of the Desert , like fierce and furious Wolves , and fall upon the inhabitants of Cities ; after which they destroy as many as they can . But the invisible Enemies , I mean the Soul-destroying Daemons , who are far more fierce and cruel than all Barbarians ; flye about the Regions of this Air , and by the Engines of mischievous Polytheisme , had reduced all mankind under their power : in so much that , the true God was not by them any longer look't upon as God ; but they wandred up and down in manifold errour , without any worship of the Deity . For , having procured for themselves Gods from I know not whence , who have not any Being or Existence in any place whatever ; they wholly neglected and undervalued Him who is the only , and the true God , as if He were not . Hence it was , that the Generation of Bodies was by them reputed and worshipt as a God ; as also , a contrary Deity hereto , to wit ▪ the destruction and dissolution of Bodies ▪ And the former of these Gods , in regard He was the Authour of Generation , was honoured with the Rites of Venus . But the Latter , because He abounded with Riches , and in Strength excelled Mankind , was named Pluto and * Or●●●● ▪ For , whereas the Men of that Age , acknowledged no other life , save that which takes its beginning from Generation ; therefore they asserted the Cause and Origine of that Life to be a God. And , whereas they believed Men not to exist any more , after death ; they declared Death to be the Vanquisher of all , and a Great God. Then , concluding , that on account of that dissolution by death , they were in no wi●e accountable hereafter for what was performed here ; they resolved upon living such a life , as in effect was 〈◊〉 life ; perpetrating such facts , as deserved to be punished with ten thousand deaths . For , they had not their minds taken up , with the thoughts of God ; they expected not the Tribunals of the Divine judgment ; nor call'd to remembrance the * Nature of their own Souls : but acknowledging a subjection to one Cruel Patron , Death ; and fully perswading themselves , that b the destruction of bodies effected by it , was the dissolution [ and annihilation ] of the whole man ; they declared Death to be a great and a rich God ; and for that reason gave him the name of Pluto or Dis. Death therefore was to them a God ; and not he alone ; but whatever else they accounted valuable in comparison of Death ; namely , those things which were conducive , in order to the rendring their Lives pleasant and delicate . For , the pleasure of the † Body was by them accounted a God ; nourishment was a God ; the growth of those things [ that produce nutriment , ] a God ; the fruit of Trees , a God ; Drunkenness and Luxury , a God ; the desire of things Carnal , a God ; the Pleasure of those things , a God. Hence [ came ] the Mysteries of Ceres and Proserpina ; hence the Ravishment of the Virgin [ Proserpina ] by Pluto , and Her Restoration again . Hence Bacchus's Initiations and Ceremonies ; and Hercules vanquished by drunkenness , as by a more powerfull God. Hence the adulterous Rites of Cupid and Venus . Hence Jupiter himself enraged with a Lust after women , and in Love with Ganymede : hence the fictions of Lascivious Fables , concerning Gods addicted to pleasure , Wantonness , and Luxury . With such therefore , and so many Darts of * impious superstition as these , the Cruel Barbarians , and profest Enemies to the Supream King , gaul'd the Inhabitants of the Earth ; and at length reduc'd the whole Body of mankind to a Subjection to themselves ; in so much that , Monuments of impiety were erected by them , in all parts of the earth ; and Temples and Shrines of false Divinity , built in every Corner . Moreover , c those persons then thought to be in power , were so miserably enslaved to Errour , that they appeased their Gods , with the slaughters of their own Country-men and Relations ; and sharpened their Swords against the defenders of Truth ; and [ commenc't ] an implacable War , and lifted up impious hands , not against forreigne and barbarous Enemies ; but against their Domesticks and Friends , and against their Brethren , Kinsmen and dearest Relatives ; who by a purity of Life and Sobriety , and with purposes of true Piety , had resolved to pay a worship and observance to the Deity . After this manner , these men , seized with a distraction of mind , sacrificed persons consecrated to the supream King , to their own Daemons . But They , in regard they were couragious Witnesses of true Piety , and had been accustomed to prefer a glorious death in defence of truth , before life it self ; did not in the least value so severe a Tyranny : but rather , as it became the Souldier ▪ s of God ▪ being fortified with the * Arms of Patience , they despised and laught at every sort of death ; namely Fire , Sword , and the † piercings of Nails ; the wild Beasts ; the depths of the Sea ; the cutting off , and afterwards searing of Limbs ; digging out of Eyes ; mutilations of the whole Body ; and lastly , Famine , the Mines , and Bonds . All which , by reason of that Love and ardency of Affection they bore to their own King , they accounted sweeter than all the pleasures and enjoyments [ of this life . ] The minds likewise of the tenderer Sex were Valiant and Stout , endued with a Courage nothing inferiour to that of men ; some of whom underwent the very same Combats with men , and obtained equal rewards of Valour . Others , when drag'd away to be ravished , sooner resigned their Lives to Death , d than their Bodies to ravishment . And vast other numbers of them , not enduring so much as to hear the Menaces of Ravishment , wherewith they were threatned by the Presidents of Provinces ; with a valiant mind endured all sorts of Tortures , and [ the Execution of ] every Capital Sentence . In this manner the Vauntguard of the supream Emperour , with an undaunted Courage of mind maintained the Fight , against their Army who paid a worship to many Gods. But the [ Daemons , ] who are the adversaries of God , and enemies to the salvation of men ; demonstrating more of Cruelty than any the most savage Barbarian , rejoyced in such Libations of humane bloud . And their Assistants and Ministers , quaff't to them such Cups as these , filled with blood unjustly shed ; providing for them this direfull e and impious Banquet , to the ruine and destruction of humane kind . Affairs being in this posture ; what ought to have been done by God , the King of those that were opprest ? Ought ▪ He to be careless of the safety of his dearest [ Dependents , ] and to neglect his own servants , when in this bloudy manner assaulted ? f Doubtless , He can never be termed a prudent Pilot , who shall suffer his Vessel , together with the men on Board , to be sunk ; without contributing any thing of his own assistance , in order to the preservation of the Ships-company . Nor , can that person be styled a g wary and provident General , who shall render up his Allies to the Enemy , unreveng'd and undefended . Neither will a good Shepherd be unconcerned for , and h careless of a Sheep straying from the rest of his flock : but will rather leave all the other , which are safe and in good condition ; and will most readily suffer any thing whatever , on account of preserving that Sheep which has strayed ; being ready , should there be a necessity ▪ to encounter even with fierce and raging Beasts . But , the supream Moderator's care was not employ'd about a Sheep that wants reason ; but He was highly concern'd for his whole Army ; for the sake of those , who on his account were assaulted . Of whose Combats , and conflicts in defence of Piety , when he had approved ; and had honoured them , who were now removed to him , with the rewards of Victory , i with himself ; he enrolled them amongst the Angelick Quires in Heaven . But , others of them he continued still upon earth , as Seeds that might restore and give new life to Piety , for the good of posterity ; that they should both be spectatours of his vengeance upon the impious , and might also become Relatours of those things which they had beheld with their own eyes . After this , when he had stretcht forth his right hand , in order to his being avenged of his Adversaries ; by his very Nod , on a sudden he destroyed them ; having first punished them with stripes inflicted on them from Heaven ; and compell'd them , even against their wills , with their own lips to recant their own horrid wickednesses . But these , who were mean and contemned , and by almost all persons look't upon as forsaken and hopeless , he has raised from the ground , and highly exalted . And this , the supream Emperour [ God , ] effected from Heaven ; when he had presented to us his own Servant , as some invincible Warriour . ( For our Emperour , by reason of his transcendency of Piety , rejoyces in his being stiled The Servant of God. ) Whom God has made Conquerour over all sorts of Enemies whatever , having raised up him alone , against many . For , they were numerous ; and almost infinite , as k being the friends of many Daemons . l Yea rather , they were nothing : whence it is , that at present they are nothing . But this One Emperour , [ * is ] of One , [ and bears ] the Image of That One Supream Emperour . They , [ induced thereto ] by an impious mind , destroyed pious men by bloudy Murthers . But he , imitating his own Saviour's example , and being only skilled in this , the preservation namely of men ; has sav'd alive even the impious themselves , teaching them true Piety and Religion . Then , in regard ▪ he is really Victor , he hath vanquished that twofold sort of Barbarians : civilizing the fierce and untractable Tribes of men , by prudent and rational Embassies ; compelling them to own , and * submit themselves to their Betters ; and from a Lawless and brutish life , reducing them to Civility and Humanity . But , as for that cruel and enraged Sort of invisible Daemons , he does really and manifestly m prove , that they were long since vanquished by God. For the Common Saviour of the Universe , had by an invisible Power routed those invisible Spirits . But this Our Prince , the Supream Emperour's Lieutenant-General as 't were , n has pursued the vanquished ; spoyling † those who were long since dead and consumed ; and plentifully distributing the Booty amongst the Souldiers of [ God ] the Victor . FOR , Whereas he perceived , that the simple multitude , like children , in vain stood in fear of those Bug-bears of Errour , made of Gold and Silver ; it was his Sentiment , that they ought wholly to be destroyed ; in regard they would be like some pieces of Stones , cast before the feet of those who walk in the dark ; a and because a smooth and plain passage thorow the Kings-high-way was in future to be open to all men . Having therefore diligently weighed these matters with himself , he was of opinion , that he stood not in need either of Military Forces or a numerous Army , in order to his giving Check to those things ; but , that one , or two of those persons well known to him , were sufficient to effect this business : whom by one only Nod he dispatcht away into every Province . They , confiding in [ the Emperour 's ] Piety ▪ [ and in their own Religiousness towards God , ] made their way thorow the thickest crowds , and thorow infinite multitudes of people , and b fully discovered that ancient Errour [ of Idolatry , ] in all Cities , and throughout every Country . And in the first place , they commanded the Priests themselves , with much laughter and disgrace to bring forth their Gods , out of certain dark recesses . Then they divested [ those Gods ] of their outward dress , and exposed their inward deformity , which lay concealed under a painted shape , to the eyes of all men . Lastly , having scrap't off that matter which seemed to be usefull , and * cast it into the fire , and melted it down ; c so much as by them was thought to be of use and necessary , they reserved , and put it up safe . But , whatever was superfluous and wholly useless , that they left with the superstitious , for a lasting monument of disgrace . Moreover , this admirable Emperour performed another thing like hereto . For , at the same time that those Idols of the Dead , made of pretious matter , were spoyled in that manner we have declared ; he * ordered the rest of the Images , consisting of Brass , to be brought together . Therefore , those Gods , [ celebrated ] in the doting Fables [ of the Greeks , ] having had ropes made of hair cast about them , were drag'd away bound . After these things , this great Emperour , having as 't were light up a most bright Torch , lookt about with his Imperial Eye , if peradventure he could any where find , any Remains of Errour as yet lying concealed . And , as some most sharp-sighted Aeagle , which has raised herself to Heaven on her wings , sees from above those things on the earth that are at the greatest distance : in the same manner he , whilst he † was resident in the Imperial Palace of his own most beautifull City , behold as from a Watch-Tower , a certain pernicious snare of Souls , lying concealed in the Province of the Phoenicians . It was a Grove and a Temple , [ not placed ] in the midst of a City , nor in the Forums , or Streets ; of which sort many are visible in Cities , most gloriously built for ornaments sake : but this [ Temple ] was out of the way , far distant from the common Road and beaten path , consecrated to that filthy Daemon [ termed ] Venus , in part of the Top of [ Mount ] Libanus . This was a School of wickedness , [ open ] to all incontinent persons , and such as with all manner of dissoluteness had debauch't their own Bodies . For certain effeminate men , who ought to be termed women rather than men , having renounc'd the venerableness of their own Sex , appeased the Daemon by suffering themselves to be made use of as women . Besides , unlawfull ‖ Coitions with women , and Adulteries , and other beastly and infamous facts were committed in that Temple , as in a place that was lawless , and without a Governour . Nor was there any one that might inspect what was done in that place , in regard no person of gravity or modesty durst go thither . But , the impieties committed there , could not lye concealed from this Great Emperour also . But , when he himself had look't into them with the eye of an Imperial providence , he judged such a Temple as this to be unworthy of being [ enlightned with the Rayes ] of the Sun it self , Wherefore he orders it to be totally demolished , together with [ its Statues and ] Consecrated Gifts . Immediately therefore , the Engines of this impudent and Libidinous Errour , were dissipated by an Imperial Order ; and a Company of Souldiers gave their assistance in cleansing that place . And they who had hitherto been addicted to Lasciviousness , [ being scar'd ] by the Emperour's Menaces , in future learned modesty . When therefore the Emperour had in this manner d pull'd off those Vizards of abominable wickednesse , which were visible in the Temple of that Daemon the seducer of the people ; and had exposed them to the view of all persons ; he Preached his own Saviour in the presence of all . Nor was there any one who could defend or assist the persons detected ; no Daemon ; no God ; no Utterer of Oracles ; no Diviner . Nor were the minds of men any longer wrap't up in thick and profound darkness : but being illustrated by the Rayes of unerring Piety , they condemned the ignorance of their Ancestours ; and pityed their Blindness ; and pronounc't themselves happy , in regard they were free'd from the cruel slavery of Errour . e Thus therefore in a moment , by the Will of the Great God , and the Emperour's Assistance and Ministery , all the kinds of Enemies and Adversaries , as well the visible as invisible , were totally destroyed : and in future , Peace , the best Educatrix of Youth , encompassed the habitation of all men . Nor were there any more Wars , because The Gods were not . Neither did there happen any Fights , either in the Countries or Cities , as there had been before , when the worship of Daemons flourisht : nor were there any more effusions of bloud amongst men , such ●s had usually hapned , whilst the fury of Polytheisme was prevalent . NOw therefore 't is seasonable , to oppose the new Face of affairs to the old , and inspect the Change of matters made for the better , by comparing the worser with them ; and to discern and perceive clearly , in what manner heretofore , Porches and Consecrated Plots of Ground ; Graves and Temples , were a most elaborately founded and prepared for them ; and how the Temples were * beautified with vast numbers of Consecrated Gifts . As for the Tyrants and those in whose hands the supream power then was , they had an high veneration for the Gods. The Nations also and people , in the fields and in all places , yea in their very Private dwellings , in their Store Houses namely and Bed-chambers , b honoured them with Statues , according to the Rites of their own Country . But , the fruit of their devotion , was not that mutual Peace , which we now behold with our eyes , but all things directly contrary hereto ; to wit Wars , Fights , and Seditions ; wherewith they were † sorely disquieted during the whole Course of their Lives , and filled their own Countries with bloud and intestine slaughters . Moreover , the Gods worshipt by them , with much flattery did indeed promise the then Emperours , Prophesies and Oracles , and predictions of things future . But those very Gods c could not * foresee their own Ruine , and were altogether unable to foretell it to their own selves . Which is a most convincing Argument , in order to the manifestation of their cheat and imposture . 'T is certain , none of those , heretofore admired for their Oracles , ever foretold the Glorious Coming of the Common Saviour amongst men , or the new Preaching of that divine knowledge , which was first delivered by him . Neither Pythius himself , nor any other of the Great Daemons , was ever apprehensive of their own desolation : nor did he presage or prophesie , who should vanquish and destroy them . What Diviner or Soothsayer hath foretold , that the worship of the Gods should be extinguished by the Coming of a Certain † New Person into the world ; and , that the knowledge and worship of the supream Mediator of all things , should be diffused amongst all men ? Who hath foreseen this Holy and Religious Principality , and this Our Victor , and the Trophies which he has in all places of the earth erected against Daemons , and the Ruine of the * High places ? Which of the Hero's hath ever declared in express words , that the lifeless Statues should be melted , and from an useless ▪ Form be changed into necessary uses ? Which of the Gods hath ever made any mention , concerning their own Statues which are melted down , and with disgrace and laughter d cut into thinn plates ? Where [ I beseech you ] were the Defenders of those [ Gods , ] that could not give assistance to the Monuments consecrated to them , which were ruined by Men ? What is become of them , who heretofore raised Wars , and who now behold their own vanquishers living in a most calm and secure Peace ? Where are those who put their trust in them , as in Gods , and elevated their own minds by a vain and fruitless confidence ; e who , when they had raised the Errour [ of their own superstition ] to the highest pitch , and had commenc't an implacable War against the Defenders of Truth ; Wretches as they were , perished in a most miserable manner ? Where are those Troops of Gyants , fighting against God Himself ? And the hissings of Dragons ; Who have whet their Tongues , and have uttered impious Expressions against the supream King ? Those persons , profest Enemies to the supream Emperour , confiding in a multitude of Gods , fell on with vast numbers of men in Arms ; carrying before them as their defence , f Resemblances of dead persons , in Statues void of life . But Our Emperour , cloathed with the Coat of Mail of Piety , having opposed against the multitude of his Enemies , the salutary and vivifick Standard , as some affrightning spectacle , and potent Preservative against mischiefs ; obtained the Victory , both over his Enemies , and over the Daemons ▪ After which , with a gratefull mind , he rendred a Thanksgiving-prayer to [ God ] the Authour of his Victory ; and with a loud voice , and by the Monuments of Statues raised , he made known to all men the Triumphant Standard ; erecting this Great Trophy against all his Enemies , in the midst of the Imperial City ; and issuing out an Express Command to all men , that they should acknowledge this salutary Standard ( which no Age can deface , ) as the Preservative of the Roman Government , that is , the Empire of the whole world . And herewith ●e acquainted all persons , but more especially the Milice . To whom [ he gave this in charge , ] that they ought not to * place their hopes in their Spears and Armour , nor in the strength of their Bodies ; but should acknowledge God to be the Giver of all Good , and particularly of Victory it self . Thus the Emperour himself ( strange and almost incredible ! ) was his own Armie's Instructer in their devotions ; and delivered to them pious † prayers , which were agreeable to the Divine Laws and Institutions ; that they should lift up their hands on high , towards Heaven ; but should ‖ fix the eyes of their minds on the highest object , namely on the Celestial King ; and in their prayers should invoke him , as The Giver of Victory , The Saviour , The Preserver , and The Assistant . Moreover , that they should esteem of a day , as convenient and fit for prayers ; to wit , that day , which really is the Chief and g First of other days , and which is truly the h Lord's , and the Salutary Day : and which has its i name from Light , Life , Immortality , and from every thing that is good . Moreover , He k himself , becoming his own Teacher of such good things , pays an adoration to his Saviour in the most private Apartments of his Imperial Palace ; and sometimes by praying fulfills the Divine Laws ; at others , by hearing the sacred Scriptures read , he cultivates and instructs his own mind . Farther , persons consecrated to God , and who are adorned with holiness of Life and the other virtues , are his Servants and Ministers ; and them he has appointed to be the * Controllers of his whole House . Lastly , his Protectors and trusty Guards , armed with the weapons of good affection , do acknowledge the Emperour as their Instructer in a pious Life . But the Emperour himself pays an honour to this Victorious Banner , having experimentally found a Divine Efficacy inherent in it . For , by this [ Standard ] vast multitudes of the adverse Army have been put to ●light ; by it the Forces of invisible Daemons have been subdued . By it , their insolence , who opposed God Himself , was represt : by it , the tongues of flanderers and impious persons were silenced . By it the Barbarous Nations were vanquished . By it the frauds and mockery of Superstitious Errour were exposed and detected . Lastly , to it ( which is the sum and perfection of all Goods , ) the Emperour paying a due debt as 't were , has erected Triumphal Arches in all places of the Earth . And with a bountifull and Royal hand [ hath founded ] Temples and Churches , in honour of it : and has issued forth an Order to all persons , that sacred Oratories should be built . In the very midst l therefore of the Provinces and Cities , eximious Monuments of his Imperial magnificence were forthwith raised ; and in a short time they shined gloriously in every Country , and manifestly confuted and exposed the impiety of Tyrannick Government . For those [ Tyrants ] having by a madness of mind been a little before hurried on to wage a War against God ; like mad dogs , vented their rage against the lifeless Structures , in regard they were unable to effect any thing against God Himself : and when they had thrown down the Oratories from their vast height to the very ground , and had dug up their very Foundations ; they made them look like a City taken by the Enemy . Such was the Tragedy of wickednesses acted by them : wherein they attempted , as 't were to assault the Deity it self ; but were soon made sensible of their own madness . For a short space of time had scarce intervened , when a Storm poured on them from Heaven , swept them away and in one moment rendred them invisible : in so much that , neither kindred , nor issue , nor any the least relique of their memory , was left remaining amongst men ; but , though they were numerous , yet in a minute , having first had stripes inslicted on them from Heaven , they all perished utterly , and became extinct . Such was the conclusion of these mens outragious Fury , whereby they had made an Insurrection against God. But this [ Our Emperour , ] who , armed with the Salutary Trophy , ●ad alone fal'n upon the Enemies ; ( or rather , was not alone ; for he who is the sole Emperour , was present with , and assisted Him ; ) hath built new Oratories far better than those which a little before had been demolisht ; and hath made the latter much more magnificent , than the former were : one while adorning the City which bears his own name , with various Churches of God ; at another time , honouring the chief [ City ] of Bithynia , with m a most stately and most beautifull [ Church . ] He hath likewise grao't the chiefest [ Cities ] of the other Provinces , with Ornaments of this nature . Moreover , when he had made choice of two eminent places in the East ; the one in the Province of Palestine , because the vivifick Stream [ of saving faith ] has from thence , as from a Spring , diffused it self and overflowed all Nations ; the other in the Metropolis of the whole East , n which graces the name of Antiochus : in this latter , as 't were in the Head of all the Provinces of that Tract , he hath consecrated [ to God ] a * most glorious & matchless Structure , in respect both of its Largeness and Beauty . For he hath encompassed the whole Temple , with a large circuit on the out side : but within , he hath raised the Basilica it self to an immense height , and has built it in an Eight-square Figure , and has variously adorned it ; and having surrounded it on all sides with many lodging Rooms and Exhedrae , has crowned it with a variety of Ornaments . In this manner were these [ Edifices ] compleated . But in the Province of the Palestinians , in that City heretofore the Royal Seat of the Hebrews , in the middle of the City , o at the very Martyrium of Our Saviour , [ he has erected ] a † Basilica of a vast bigness , and an Holy House in Honour of the Salutary Cross , and has beautified it richly , and with all manner of magnificence . And he hath grac't the Monument of the supream Saviour , ( which deserves an eternal Memory , ) and the Trophies that He raised against Death , with Ornaments that are inexpressible . And having selected three places in that Country , which are honoured with three Mystick Caves , He has beautified each of them with magnificent Structures : to p that Cave wherein [ Our Saviour ] first made his Divine appearance , he hath assigned a befitting honour : in the other , he has illustrated the memory of his last Assumption , in the Top of the Mount : but in that Cave , which is in the midst between the other two , he has extoll'd ‖ the Combats and Victory of Our Saviour . All these [ Caves ] the Emperour has adorned magnificently , thereby declaring to all persons the Salutary Sign [ of the Cross. ] q Which [ Sign ] gives the Emperour the reward of his piety , increases his whole Family and the time [ of his Reigne , ] and confirms the Throne of his Empire by * many periods of years ; reserving the Fruits and Rewards of Virtue , for His most excellent Children , and for r His own Kindred , and for their Descendants . And this is a most convincing argument of the power of that God , whom the Emperour does worship ; that He hath poyz'd the Scale of Justice with equal weights on both sides , and has assigned to each Party a fit and proportionate Reward . For the punishment due to impiety , immediately seized those who had assaulted and demolisht the sacred Houses ; and they were forthwith swept away , without any Stock or Kindred , without any House , or Family . But this [ Our Emperour , ] who by Acts of Piety of all sorts , pays an Honour to His Lord ; and who one while erects Churches to Him ; at another time , manifests and makes Him known to His Subjects , by those Sacred Gifts which he hath dedicated to Him in all parts of the world : is most certainly known to have Him , and that most deservedly , the Preserver and Keeper of his Family , Empire , and Race . In this manner have God's performances been made known , by the Divine power and Virtue of the Salutary Sign . COncerning which [ Sign ] the Discourse might be large , wherewith they are well acquainted , a who have been initiated in those Mysteries delivered to them by divine persons . For , this * is that truly saving [ Sign : ] a thing wonderfull indeed to be related ; but , far more admirable to be conceived : in what manner , as soon as it appeared on earth , That alone hath obsoured all those Fables , many ages since invented concerning the Gods ; and hath delivered up Errour , to darkness and oblivion ; but hath discovered to all persons that Intellectual Light ( which had illustrated the minds of men , ) the One namely , and the true God. Therefore , all people , now changed to a better and more enlightened Condition , spit on the faces of their dead Idols ; trample under foot the impious Rites of Daemons , and deride that ancient Errour handed down to them from their Ancestours . And on the other side , men have every where founded Schooles of sacred Literature , and are all trained up as 't were in the Precepts of the saving Discipline : to the intent that , they may no longer dread * things Created , which are visible to the eyes of flesh ; nor lift up their eyes to the Sun , Moon , and Stars , and stop in an admiratian of those Bodies : but may confess Him , who transcends all these , Him who can't be perceived by sight , or any sense ; to be the Creator of all things ; and may learn to worship Him alone . All which singular and extraordinary Blessings and Favours [ conferred ] on men , had their rise from this Great and admirable Signe . By the power and virtue whereof , all those Ills which were before , now are not : and those [ Goods ] which before were not , are † every where resplendent , [ deriving their Lustre ] from the Rayes of Piety . Also , Discourses , Precepts , and Exhortations to a Sober and Pious Life , are Preach't in the hearing of all Nations ; yea , even the Emperour Himself Preaches . And this is the greatest wonder , that so mighty an Emperour , does with so loud a Voice call out to the whole world , like some Interpreter to God the supream King ; and does invite all those Governed by Him , to the knowledge of the true God. And that , in the midst of the Imperial Palace , b the trifling and ridiculous Composures of impious men [ are not recited , ] as the usage was heretofore ; but the Priests and Ministers of God , persons conspicuous for their Piety , with * Royal Hymns and Praises do celebrate the Festival . That , the sole God , He who is the Emperour of the Universe , is declared and set forth to all ; and that the Evangelick Word [ who promiseth us all things which are ] good , does unite mankind to [ God ] the supream King ; shewing the glad tidings of His Celestial Father's being rendred propitious and benign to His Sons on earth . That , Quires do Laud Him with all manner of triumphant Songs ; and , that the whole Body of mankind doth joyn in The Chorus together with the Angelick Companies in Heaven : and , that rational Souls , using those Bodies wherewith they are cloathed as some Musical Instruments , [ do Laud ] Him with befitting Hymns , and shout forth praises that are gratefull to him . That they who are Inhabitants of the East , together with those who dwell in the West , are instructed in His Precepts , at one and the same moment of time : and , that those who have received the Southern and Northern parts of the world as their allotment , do sing † to the same melodious Tune : studiously following a pious Course of Life , by the very same methods and precepts : conspiring in the praises of one God , who is supream : admitting of one Saviour , His onely-begotten Son , the Authour of all Blessings : and [ Lastly , ] acknowledging one Moderatour and Emperour on Earth , and His Sons belov'd by God. Which Emperour , like some skilfull Pilot , c sits on high above the Rudder , and holding the Helm in his hand , Steers the Vessel in a straight Course ; and by a prosperous gale of Wind , brings all those under his command , into a safe and calm Port. But God Himself , the supream Emperour , stretches forth his right hand to Him from above , and hitherto constitutes Him the Conquerour of all his Enemies and Opposers ; encreasing the Strength of His Empire by long periods of years . But will hereafter make Him a partaker of far more excellent Blessings , and will really fulfill his own Promises made to Him. Of which Promises the time present permits not a Rehearsal ; but a departure out of this Life is to be expected : in as much as , 't is not possible for things divine to be distinctly perceived and fully apprehended , by mortal eyes and corporeal ears . BUT , Come on , Victor Maximus Constantinus ▪ a in this Imperial Book [ written ] concerning the Supream Emperour , let us now deliver to You * Secret and Mysterious Matters : not that we may teach You , who have been instructed by God : nor that we may disclose Secrets to You , to Whom God Himself , long before these our discourses , ( not from men , neither by any man , but by the Common Saviour Himself , and by the Presence and Appearance of His own Divinity , which hath often shined upon You , ) hath opened and revealed things secret that were hidden : but , that we may bring untaught men to the Light ; and may suggest to the ignorant , the Reasons and Causes of Your Pious and Religious Works and Deeds . Indeed , those great Actions dayly performed b by Your Virtue , thorowout the whole habitable World , in order to the promoting the Worship and Honour of God the supream King ; are celebrated in the mouthes of all Mortals . But , the Monuments of Gratitude , which You have consecrated to Your Preserver and Saviour , in Our Country , ( I mean in the Province of Palestine , and in that City , whence , as from a Fountain-head , the Salutary Word hath powred forth its refreshing streams upon all men ; ) and the Trophies of that Victory gained over Death , which You have erected in the Edifices of Oratories , and in the Dedications of Sacred Houses : [ I say , ] those Lofty and most beautifull Works of an Imperial Magnificence , Structures truly Imperial , erected c about the Salutary [ Martyrium , a Monument that deserves ] an Immortal Memory ; contain a Reason [ for their having been built , ] which is d not equally apparent and manifest to all persons . 'T is certain , they who have been enlightened by the Celestial power and influence of the Divine Spirit , do know and understand [ the true Cause of Your raising those Structures , ] and on account thereof do deservedly admire You , and do stile that Your purpose of mind , a blessed resolution , as proceeding from no other than a divine impulse . But , those who are unskilled in matters divine , in a most immoderate manner deride , and scoff at that work , by reason of their blindness of mind : supposing it to be a mighty indecency , and a thing unbefitting [ the Majesty of ] so great an Emperour , to employ His care about the Monuments and Sepulchres of dead Bodies . For , would it not have been better ( may some one of these persons say , ) to observe and keep Our Ancestours Rites ; and to appease the Hero's and Gods worshipt in each Province ; and not to detest and abhor them , on account of such calamities as these ? For , either they must be * affected with divine honours , in the same manner with e this person , by reason of that likeness there is in their miseries and infelicities : or else , if they are to be rejected , as being obnoxious to humane sufferings ; 't is just , that the very same sentence be pronounc't against Him also . These words will peradventure be said by some one of those persons , having first contracted His Brows , and in His own vain opinion thinking Himself wiser than others , and with much of gravity extolling his own arrogance . To whom nevertheless , a pardon of his ignorance is vouchsafed , ( and not to him only , but to every one who hath erred from the right way ; ) by the Gracious and mercifull Word of the Most Excellent Father ; who hath Founded Schools and places of Instruction all over the whole world , in Countries and Villages , in fields and desert places , and in all Cities whatever ; and freely invites [ all persons ] to learn the Divine Precepts : and like a most indulgent Saviour and Physitian of Souls , perswades both Greeks and Barbarians ; Wise and Simple ; Poor and Rich ; Servants and Masters ; Governours and the Governed ; the impious ; the unjust ; the unlearned ; the unclean ; the blasphemous ; to come , yea to hasten to a Divine Cure. With a loud voice therefore proclaiming to all persons oblivion of their former wickedness , thus He heretofore cryed out , saying ; * Come unto Me all ye that labour , and are heavy laden , and I will give you rest . And again . I † am not come to call the righteous , but sinners to repentance . And He adds the reason , saying : [ ‖ For ] they that be whole , need not a Physician , but they that are sick . And [ in another place , ] I desire not the death of a sinner [ so earnestly , as I desire ] his repentance . Hence it is , that only that person who has been instructed in the knowledge of things Divine , ( as soon as he shall have been acquainted with the reasons of that care and diligence imployed about the forementioned Works , ) must of necessity acknowledge a far more excellent instinct than that which is meerly humane , to have been in our Emperour , and must admire His Pious disposition towards the worship of God ; and must believe , that this Care and Sollicitude in reference to * the Monument of the Salutary Resurrection , was not exerted without Divine appoyntment ; but was really the product of the inspiration of that God , whose faithfull servant and Minister of good things , [ the Emperour ] boasts Himself to be . Being fully perswaded , Greatest Emperour ! that these things are truly gratefull and acceptable to You , I have taken a resolution , in this present Discourse to set forth to all persons , the Causes and g Reasons of Your Pious Fabricks : glorying in this , that I am as 't were the Interpreter of Your Intention , and the Relatour of Your Pious mind ▪ and that I teach all those things , which 't is fit and agreeable every person should be instructed in , whose desire it is to understand the Reasons of the Power of God , and of Our Saviour : on account of which [ Reasons ] He who existed long before , and had the sole Care and management of the Universe , at length came down from Heaven to us : for which [ reasons ] he cloathed Himself with the humane Nature : for which [ Reasons Lastly , ] He gave access even to death : moreover , [ that I declare ] the reasons of that immortal Life which followed hereupon , and of the Resurrection from the dead ; and not the reasons only , but the most evident and rational demonstrations also , and the most indubitable Proofs , necessary to those who as yet stand in need of these things . But , now it is time , that we should here begin this our design'd discourse . They who have * ascribed the worship of God the Framer of the world and the supream Governour over all things , to those things created by Him ; and have honoured the Sun and Moon , and the other parts of the world , and the first Elements [ of all things , ] Earth ; Water ; Air ; Fire ; with an appellation equal to their Maker and Framer : and have termed those things , Gods , which neither ever were , nor had subsisted , nor had had any name , unless they had been present with and waited upon the Word of God who made the world : such persons , in my judgment , seem to differ very little from those , who † passing by the Architect of eximious Works in Imperial Palaces , greatly admire the Roofs and Walls , and the Paintings thereon which consist of a variety of Flowers and Colours , and the Golden * Lacunaria , and the curious Workmanship thereon , and the Carv'd works of Stones ; and to those very things ▪ attribute the praise and name of the skill of the Artist : whereas , the Cause of the admiration ought not to be ascribed to those things visible to the eye , but onely to the Architect of those [ curious pieces of work : ] and in as much as 't is to be acknowledged , that there are many works of great Art and Skill ; but , that He only is wise and skillfull , who is the Authour of the Being of such Works as these , and of their being beheld by many . Nor , would they seem in any thing to differ from very young children , who should admire the Musical Instrument of the Harp it self , which consists of seven Strings ; and not the Inventour Himself , and the person skilled in its Harmony , on account of this His knowledge : or they , who neglecting Him that had performed a brave piece of service in the Wars , should adorn the Spear , or the Shield , with Triumphant Crowns : or [ Lastly ] they , who should honour the Forums , the Streets , the Edifices , the lifeless Temples , and the † Gymnasia ; in the same degree with the Mighty Emperour , the Authour and Founder of the Great and Royal City : whereas 't is not meet to admire the [ Columns or ] Stones , but rather the wise Builder Himself of this great Work , and Him by whose Laws and Sanctions it is Governed . In the very same manner also , they , who with the eyes of the Body behold this Universe , ought not to ascribe its Cause , either to the Sun , or Moon , or to any other of the Celestial Bodies : but must acknowledge all these to be the Workes of wisdom ; being in the interim mindfull of the Maker and Framer of them , and preferring His Honour and Worship before all other things whatever . But , from a view of these very [ Works , ] with an entire affection of mind they must reverence and adore Him , namely the Word of God , the supream Emperour [ of this Universe , ] who is not now to be perceived by the eyes of the body , but only by a pure and uncorrupt mind . For , in the Body of a man , no one hath ever termed the eyes , or head , or hands , or feet , or the rest of the members of a wise and knowing person , Wisdom ; much less has any one termed the ‖ Pallium within which such a person is wrapt , wise ; or His house-hold-stuff , wise ; or the Vessels necessary for a Philosopher's use , wise : but every prudent person admires the invisible and disappearing mind that is in man. In the same manner also , rather than [ we should wonder at ] the visible Works of this whole world , which are corporeal , and framed of one and the same matter ; we ought to admire that undiscerned and invisible Word , the Framer and Beautifier of this Universe ; Who is the onely-begotten [ Son ] of God : Whom the Maker of all things Himself , a Being that far transcends every substance , hath begotten of Himself ; and hath constituted Him the Ruler and Governour of this Universe . For , whereas it was impossible , that the transient and frail substance of Bodies , and the Nature of rational Creatures which had been newly made ▪ should approach God the Supream Rectour , because of that infinity of distance whereby He excells them : ( For He is unbegotten , plac'd above and beyond all things ; inexplicable ; incomprehensible ; inaccessible ; inhabiting Light that is not to be approach't , as the k sacred Oracles tell us : but they were produced out of nothing , and are vastly distant , and a long way separated from that unbegotten Nature : ) with good reason therefore , the All-Good and Supream God , interposed as 't were l the Middle , Divine , and Omnipotent Power of His own onely-begotten Word . Which [ Power ] is most intimately and most nearly conversant with the Father , and abides within Him , and enjoyes His Secrets : m nevertheless , it does most graciously condescend and let down it self , and in a manner adapts and fits it self to those , who are far distant from the supream Height . For otherwise , it would be a thing neither pure nor holy , that He who is plac't above and beyond all things , should be joyned with corruptible matter and Body . Therefore , the divine Word * came down and put Himself into this Universe ; and having taken the Reins of the whole world into His hands , Governs it by an incorporeal and divine power ; and , like a most wise Charioteer , manages it according as it seems good to Himself . Now , the demonstration of this Discourse is clear and perspicuous . For , if those parts of the world do subsist of themselves , which we have usually termed the first Elements , namely , Earth ; Water ; Air ; and Fire ; which consist of a nature void of reason , as we see with our own eyes : [ or n , ] if there be one matter [ or , substance ] common to them all , which those persons skilled in such things as these , are wont to term the Receptacle , Mother and Nurse of all : and if that be without Form and Figure , wholly void of Life and Reason : whence [ hath it hapned , ] ( will any one affirm , ) that there is in it Beauty and Ornature ? Whence [ proceeded ] the distinction of the Elements ? Whence , † the concord and agreement of things contrary ? Who hath commanded the heavy Element of Earth to be carried on the moist substance [ of Water ? ] Who hath turned back the nature of Waters , which tends downward , and hath carried it about on high , in the clouds ? Who hath bound the force of Fire , and [ hath commanded it ] to lie hid in wood , and to mix with things contrary to its nature ? Who hath mingled the cold air with the hot nature of Fire , and o by putting an end to the mutual fight between them , hath reduced them to concord and agreement ? Who hath propagated mankind , by inventing the † benefit of succession , [ and hath enlarged it ] to the * long-continuing space of an immortal Life ? Who hath formed the Male , and fashioned the Female , thus as we see them ; and p having made them both up into one harmonious Composition , hath found out one common principle of Generation to all living Creatures ? Who has changed the liquid nature of Sperm , which of it self is corruptible , fluid , and q void of sense ; and hath made it prolifick and fit for the begetting of living Creatures ? Who even at this very instant works all these things , and infinite others besides these , which are far above wonder , and superiour to all admiration ? Who is it , that every day and hour effects the Generations [ r and corruptions ] of all these , by an undiscerned and invisible power ? The Wonder-working Word of God , is most deservedly to be lookt upon as the Authour of all these things . For the truly-omnipotent Word of God , diffuses Himself over all things ; and having in an incorporeal manner extended Himself , both upwards to an immense height , and also downwards to a vast depth ; and containing within His large hands as 't were , the s Latitude and Longitude of the Universe , He hath compacted and bound together this whole world . Which when He had made up into an Instrument containing in it self all sorts of Harmony , for His own use ; with ‖ Reason and Wisdom He began to play upon the matter of Bodies , which is of it self irrational , without Form , and void of Figure ; t fitly setting together and composing the disjuncts with the Diatones . He likewise Governs the Sun and Moon , and the other Luminaries of Heaven , by measures not to be unfolded ; and leades [ them ] in such a manner , as may be most usefull and beneficial to this Universe . The same Word of God let Himself down upon the Earth also , where He produced living Creatures of every kind , and the variouslyshap'd Beauties of Plants . The very same Word of God penetrated into the deep Recesses of the Sea likewise , and u invented the Nature of Swimming Creatures : and there also He made infinite and innumerable Forms and Varieties of all sorts of living Creatures . He it is , who perfecting and compleating the † Foetus's conceived in the Wombe , within in the very Work-house of Nature , gives them Life and Form. He also lifts up on high the fluid and heavy Nature of the moist substance , and afterwards , when by a change He has made it sweet , brings it down gently and moderately to the Ground : but at Stated Seasons He bestows it in a more plentifull manner . Then , like some skilfull and excellent Husband-man , having sufficiently watered the fields with it , by dividing it into various Streams , and conveying it in several channells ; and having mixt the moist substance with the dry ground ; He dresses and adorns the Earth in a different manner ; sometimes , with beautifull flowers ; w at others , with a variety of figures ; one while , with fragrant scents ; at another , with various sorts of Fruits : and at another time He affords all manner of enjoyments that are delicious to the Tast. x But , why do I presume to rehearse the * wonderfull works of the Word of God , and to attempt impossibilities ? whereas his Efficiency does far surmount all humane thought . Indeed , some persons have term'd Him The Nature of the Universe ; others , The Soul of the World ; others , Fate . Others have asserted , that He is that Supream and most Transcendent Being , God ; thereby confounding , in a manner to me unintelligible , things that are at the greatest distance one from another : whilst they debase and throw down even to the earth , the Ruler of all things Himself , and the Unbegotten and Supream Nature ; and joyn it with a Body , and with corruptible matter ; and affirm that 't is † wrap't up in the midst , between Living Creatures that are rational and irrational , between substances mortal and immortal . Thus they . BUT , The Divine Doctrine does assert , a that That which is the Supream Good it Self , and the Cause of all things , is far beyond all Comprehension : and therefore , that it is ineffable , and inexpressible , nor can have a name given it ; and that 't is not only above expression , but all thought also . That 't is not to be contained in place , nor is in Bodies : that [ it exists ] not in Heaven , nor in the b Aether ; or in any other part of the Universe : but , that 't is wholly without all things , and hid within some secret Recess of the understanding . The sacred Oracles do teach , that He is to be acknowledged the c Onely True God ; He who is separated from all Corporeal Substance and d forreigne to all Ministerial Oeconomie . Wherefore all things , are said to have existed from Him , but not by Him. But He Himself , as The Emperour , within in secret and inaccessible apartments , inhabits Light that is always unapproachable , and by the sole power of His own Will does [ every where ] Determine and Command . For , from His being willing , proceeds the Existence of every thing that is ; and He not being willing , it is not . Now , He wills all things that are good , because by His own Essence He is e Goodness it self . But God the Word , by whom are all things , issues from above f in a manner inexpressible , out of his Excellent Father , as out of an everlasting and immense Fountain , and flows forth like a River ; * spreading his streames all abroad , in order to the common preservation of every thing . And ( that I may make use of an instance taken from our selves , ) as the invisible and undiscovered Mind in us , ( which , what , and of what sort it is as to its Essence , no mortal ever yet knew ; ) residing like some Emperour within the private Apartments of his own Palace , does alone will , and conclude upon those things that are to be done : but Discourse , as 't were the onely-begotten Son , begotten by the mind in a manner that is inexplicable , and by a power not to be exprest , proceeds out of its Bosome , as from its Parent ; and is the first Messenger and Interpreter of its Parent 's thoughts to all persons ; and makes a publick declaration of those things which its Parent has concluded on in secret ; and actually performs its Parents Resolves , conveying it self to the Ears of all men . Whence 't is , that men receive benefit from Discourse : but no person has ever beheld with His eyes , the latent and invisible mind it self , which is the Parent of Discourse . In the very same manner , or rather in a manner far beyond all comparison and resemblance , the most Perfect Word of the Supream God , in regard He is the Onely begotten Son of the Father , not consisting of a power of pronunciation , nor as to His nature made up of syllables , names , and words ; nor exprest by a voice which strikes through the air : but existing the Living and Operating Word of the Supream God , and subsisting personally , as being the Power of God , and the Wisdom of God ; proceeds from His Father's Divinity , and [ comes forth ] out of his Kingdom . And , in as much as He is the Good Off-spring of the Good Father , and the Common Saviour of all things , He g passes thorow , and derives a moysture upon all [ living Creatures : ] and by reason of His own fulness of Reason , Wisdom , Light , and of all Goods , He diffuses Himself over all things , not only those that are at hand and near ▪ but them also that are at the remotest distance , whether on the Earth or in the Sea , or where ever else ; if besides these there be in nature any other Seat or Habitation allotted to things . To all which , with the greatest equity and justice He appoynts Limits , and * Regions , and Laws , and stated Inheritances ; and by his Royal power bestows upon , and supplies each of them with those things that are fit and agreeable . And to some of them he assignes [ for their place of Residence , ] those Arches that are above the world ; h again , to others [ He appoints ] The Heaven for their Habitation ; to others , Aetherial Mansions ; to others , the Air ; to others , the Earth . And afterwards , He does again remove them from hence to other places ; and makes an exact enquiry into the lives of every one of them , and rewards their Morals , Behaviour , and Conversation . He likewise provides food and nourishment , not only for Creatures endued with reason , but for those that are irrational also , which are of use to men : i and to these Latter , He affords the enjoyment of a mortal and temporary Life ; but to the Former , a participation of [ a Life ] immortal . In fine , He Himself , as being the Word of God , effects all things , is every where present , and by His rational power does penetrate and pass thorow all things . And looking up to His own Father , agreeably to His will and appointment , He governs and manages all k inferiour things , and which are consequent to Him , in regard He is the Common Saviour of all : existing in a manner The Middle [ between both , ] and joyning that Substance which has an Original , with the unbegotten [ Father . ] For the Word of God is a most firm middle Bond , which does bind together things distant one from another , and suffers them not to depart far asunder . He is that Providence which Governs the Universe : He it is , who takes care of , Composes , and Corrects all things . He is the Power of God , and the Wisdom of God. Lastly , He is the * Onely begotten Word , God begotten of God. For , † In the Beginning was the Word , and the Word was with God , and the Word was God. All things were made by Him ; and without Him was not any thing made that was made : as the sacred expressions of Divine men do inform us . He is the Common Planter of all things , by whose assistance the substance of all things does sprout and flourish ; being continually watered by showers from Him , and always [ enlivened ] with new Vigour , and every day endued with Comeliness and Beauty . He holds the Reines [ of the Universe in his hand , ] and directs all things in a straight Course , and by the arbitrement of his Father , manages the Helm of that vast Ship of the whole World. Such an incomparable Artist as this , the Onely-Begotten Son namely , when He who is God over all , l as being the [ most excellent ] Father of the most excellent * Foetus , had begotten of Himself ; He bestowed Him on this World as the chiefest Good : m and having infused Him as the Soul and Life into a Body inanimate , and [ mixt ] His own Word [ and Reason ] with the irrational Nature of Bodies ; by the Divine power of His own Word He enlightened and gave life to formless Matter , which was without shape , life , and figure . Whom we ought to acknowledge and contemplate , as continually and in all places present in Matter , and in the Elements of Bodies ; and as the Begetter of all Creatures endued with Life : and [ must own ] Him to be The Light ; and the Intellectual Product of inexplicable Light. Who , as to Essence , is One ; because begotten of One Father : but contains in Himself many powers and faculties . For , because there be many parts of the world , n we must not for that reason think that there are many Powers : nor , because many things have been made , is it therefore fit we should determine , that there be many Gods also . o Indeed , those Sons of persons that were worshippers of many Gods , in regard as to their minds they were childish and simple , have err'd miserably ; whilst they Deified the Parts of the Universe , and divided the world , which in it self was one , into many . 'T is the same , as if any person should take the eyes of one entire man , by themselves , and should say that they were one Man ; and again , the ears , another man ; and in like manner , the head , [ another : ] as also the neck , and the breast , and the shoulders , and the feet , and the hands ; and having thus divided the rest of the members into pieces ; and Lastly , by a mental abstraction , severed the Faculties of the Senses ; should affirm Him , who is really but one , to be a great many men . [ He that should proceed thus , ] would do nothing more than expose his own madness to be laught at by men of sense . Exactly such a one is he , who forms to himself an infinite number of Gods , out of the parts of one world ; or who supposes , that the world it self , which has both a Beginning , and also consists of many parts , is a God ; and who does not understand , that 't is no way possible , that the Divine Nature should consist of parts . For , should it be compounded , it would want some other thing , which might compound it : p nor again , could that in any wise be divine , which should consist of many parts . For , how [ should it be divine , ] whenas it would consist of [ things ] unlike and different , and of worse and better ? But , [ the Nature of God ] is simple , indivisible , and uncompounded ; and is far beyond all this visible constitution of the world . Wherefore , q that Preacher of Truth , has cryed out with a loud voice , plainly expressing Himself in this manner . 'T is certain , the Word of God , who [ existed ] before all things , is the only Saviour of all rational Creatures . r But God who is above all , the Authour of the Generation of the Word ; in regard He alone is the Cause of all things , is properly styled the Father of His own Word , as of His Onely-Begotten : but He Himself acknowledges no superiour Cause . Therefore , He Himself is the Onely God : but the Onely-Begotten proceeds from Him ; He is the Saviour of all , the One Word of God , who [ pierces ] thorow all things . s Indeed , this sensible World ( as 't were some many-string'd Harp , made up of dislike chords , whereof some are sharp , others flat , some slack , others strain'd , and othersome betwixt both ; but all well fitted and proportion'd , according to the Rules of the Art of Musick : in the same manner this world ) consisting of many parts , and compounded in a various manner ; of Cold namely and its contrary Heat ; and again , of a moyst substance , and dry the contrary thereto ; and of all these making up one Harmony , may fitly be styled the Great Musical Instrument and Composure of the Great God. But the Divine Word , who neither consists of parts , nor is made up of Contraries , but is indivisible and uncompounded , with great art and skill does play upon [ this musical Instrument ] the Universe ; and makes such a melody as is * gratefull to his Father the supream King , and befitting Himself . t For , as in one Body , the Members and parts , the Bowels , and almost innumerable Entrails , are compacted and set together ; but one invisible soul is diffused through all its parts ; & one mind , which is indivisible and incorporeal : so also in this Universe , the World it self , consisting of many parts , is made up into one ; but the Word of God , whose power is manifold and Omnipotent , is in like manner One ; and passes through all things , and is u without wandring diffused and spread over all things , and is the cause of all things that are made in them . Do you not with your eyes see this whole world ? How one Heaven containes w innumerable * Quires of Stars which go their Rounds about it . Again , how One Sun [ leads up ] the many other [ Daunces of the Stars , ] and by the transcendency of His Own Light , obscures the splendour of all the rest . In the same manner , the Father being One , his Word must be One also , as being the excellent [ Off-spring ] of the excellent Father . But , should any person complain , because there are not more ; such a One has as good reason to find fault , because there are not more Suns , more Moons , more Worlds , and a thousand things beside ; whilst like a mad man , he attempts to subvert and discompose those things , which are right and well-constituted by Nature . For , as in things visible , One Sun does enlighten this whole Sensible World : so in things intelligible , One Almighty Word of God illuminates all things , in a manner to us unknown and invisible . For , even in Man himself , one Soul and one Faculty of reasoning , is the Framer of many things all under one : for , one and the same mind , having been instructed in the knowledge of many matters , attempts both to till the Ground , and to build a Ship , and to steer it , and to set up an House . Also , one mind and reason in man , is capable of numerous Sciences . For , one and the same mind is skill'd in Geometry , and in Astronomy ; and delivers the rules of Grammar , and Rhetorick , and Physick : nor is [ the mind ] Mistress of these Liberal Sciences only , but of Arts Manual also . And yet no man was ever hitherto of Opinion , that there are many [ Rational ] soules in one body : nor hath any one admired or had a suspicion of many substances in the same man , because he is capable of being skill'd in many Sciences . Let us suppose any one to have found an unform'd Lump of clay ; and , ( after He has softened it with his hands ) to have fashioned it into the shape of a living Creature ; the head in one figure : the hands and feet in another ; and again the eyes in another , as also the cheeks in another ; and likewise † by the Art of a Potter to have formed the ears , mouth , nose , breast , and shoulders . Although there are many figures , parts and members formed in this one Body ; yet it must not therefore be thought , that there were as many Framers of this Work : but we must acknowledge the Artist of the whole work to be but one ; and must necessarily commend that single person , who by the help of one Reason and one Faculty , has framed the whole Work. The same is to be thought concerning this whole world ; which although it be one , yet consists of many parts . Nor must we therefore suppose many framing Powers ; or name many Gods : but must attribute the appellation of Divinity to the true God's One power and wisdom , which is compleatly furnished with all manner of sagacity , and with the perfection of Harmony : which by One and that a singular power and virtue , passes thorow all things ; and goes through the whole world ; and constitutes and enlivens all things ; and lastly x from it self gives a various supply to all and singular Bodies and Elements . So also , one and the same impression of the Solar Light , at one and the same instant illustrates the air ; enlightens the eyes ; heats the [ sense of ] touching ; fattens the earth , and gives increase to plants : besides , it constitutes Time ; rules and leades the Stars ; goes round Heaven ; beautifies the world ; and renders the power of God , manifest and apparent to every one : and all these things it performs , by one and the same force of its own Nature . In like manner , the Nature of Fire , refines gold , melts lead ; dissolves wax ; dries clay ; and burns wood : so many , and such great things it performs by one power and faculty , that namely of burning . In the very same manner , the Word of God , the supream Moderatour of all things , who passes through all things , exists in all things , and ‖ overspreads all things , as well Celestial as Terrestrial ; governs things invisible and visible , and by y unspeakable powers rules the Sun Himself , Heaven , and the whole world ; is present with all things by his active power , and goes thorow all things . And on the Sun Himself , and on the Moon , and the Stars , He sheads forth a perpetual light out of His own Fountain of light . The Heaven , which He hath made as the most sit resemblance of His own Greatness , He does for ever govern . But the Powers which are beyond Heaven and the world it self , namely the Angels and Spirits , and the intelligent and rational substances ; are by Him filled and enricht , with life and light , and wisdom , and all manner of Virtue , and Beauty , and Goodness , out of his own Treasures . Lastly , by one and the same framing Faculty , He never ceases from furnishing the Elements with substance , and Bodies with mixtures and Temperaments ; and moreover , with Forms , and Figures , and innumerable Qualities ; z as well in living creatures as plants ; not only in rational Beings , but in Brutes ; differ●●cing and distinguishing all things with an admirable variety , and by one and the same power plentifully supplying all things with all things : hereby most clearly demonstrating , that not an Harp consisting of seven Chords , but this one all-Harmonious World , is the work of The One World-creating Word . a PRoceed we therefore in the next place to un-fold the reason , which moved this Almighty Word to make His descent into this world . A sort of ignorant and unthinking men , not apprehending that this Word of God has the Presidency over Heaven and Earth , that He was begotten of His Father's Divinity , [ the stream ] as 't were from that supream Fountain it self , and is always present and conversant with this world ; and that He exhibits most apparent and manifest Indications of His own Providence and Care in reference to men : have given the adorable name [ of God ] to the Sun and Moon , and to the Heaven it self and the Stars . Nor have they stop't here : but have likewise deified a terrene Nature , and the Fruits produc'd from the Earth , and all manner of nourishment of Bodies : framing for themselves ▪ Images of Ceres , of Proserpina and Bacchus , and of infinite other such like [ Deities . ] Neither has it sufficed them to proceed thus far : but they have not been afraid of declaring the thoughts of their own minds , and Speech it self the Interpreter of those thoughts , to be Gods : terming the mind , Minerva ; and Speech , Mercurius : they have likewise named those faculties of the mind , whereby Arts and Sciences are acquired , * Moneta and The Muses . Nor have they stop't here : but making every day new accessions to their absurdities , by reason of their transcendent impiety , they have deified their own Commotions and perturbations of mind , which they ought to have had an aversion for , and to have cur'd by the Prescripts of Temperance . And even to their very Lust it self , and to the Mischievous and unruly disease of their Souls , and to those parts of the Body that are the Incentives to obscenity ; b and moreover , to that intemperance excessively prone to filthy pleasures , they have given the names of Cupido , Priapus , and Venus , and other such like appellations as these . Nor have they stopt here : but debasing themselves to the Generations of Bodies , and to this mortal life here below , they have deified mortal men , and after death which is common to all , have termed them Hero's and Gods ; imagining that the immortal and divine Nature does * wander about Tombes and Sepulchres . Nor has this put a stop to their madness : but they have honoured all sorts of irrational Creatures , and the most noxious kinds of Creeping things , with the venerable Title [ of Divinity . ] Neither were they satisfied herewith : but they have cut down Trees , and hew'd out Stones , and have dug forth the Mettals of the earth , Brass , Iron , and other matter ; whereof they have form'd Resemblances of women and shapes of men , and figures of wild beasts and creeping things : and afterwards paid them a divine worship and honour . Nor have they put an end to their madness here : but have given the Name of Gods to those malignant Daemons , which had hol'd in Images , and lay lurking within obscure and dark Recesses , and who with greediness gap'd after and swallowed Libations , and the stinking savours of sacrifices . Nor did they stop here : but c by certain Ligatures of forbidden Craft , and by d wicked and compulsory enchanting Verses and charms , they allured and enticed those Daemons and invisible powers which fly about the Air , to be their e Assistants and Familiars . f Moreover , some mortal men were deified by one sort of people ; others , by another . For the Greeks honoured Bacchus , and Hercules , and Aesculapius , and Apollo , and some other men , with the name of Hero's and Gods. But the Egyptians esteemed Horus , and Isis , and Osiris , and other such like men as these , to be Gods. And these persons , who on account of their transcendent sagacity , boasted of the Invention of Geometry , Astronomy , and Arithmetick ; understood not , nor were so well skilled , ( though in g their own judgments they lookt upon themselves to be such wife and knowing men ; ) as to weigh and consider , the measures of the power of God , and [ to examine ] how great a difference there is between His , and a mortal and brutish Nature . Hence it was , that they were not ashamed of deifying every sort of filthy and ill-favoured Beasts , and all manner of living Creatures , and venomous ▪ Serpents , and savage Beasts . Also , the Phoenicians gave the Title of Gods to h Melcatharus and Usorus , and to some other obscure persons , who had heretofore been men . And so did the Arabians , to one i Dusares and Obadas ; k and the Getae , to Zamolxis ; and the Cilicians , to Mopsus ; and the Thebaeans , to Amphiareus : and again some [ made Gods ] of these , others of those ; persons in nothing different from a mortal nature ; but such as in reality were meer men . All the Egyptians by a general consent , the Phoenicians , the Greeks , and in short the whole Body of mankind which the Rayes of the Sun do enlighten , [ have attributed divine honours ] to the parts of the world , and to the Elements , and to l the fruits which spring out of the Earth . And which is yet more strange , although they acknowledge their adulteries , their Sodomies , and their Ravishments of women ; nevertheless they have filled all Cities and Towns and Countries , with their Temples and Statues and Shrines ; and in a conformity to the Morals of their Gods , they have totally ruined their own Souls . Indeed , in words and expressions you might frequently hear Gods named amongst them , m and Sons of Gods , also Heroes , and Good Genii : But the thing it self was quite different and contrary . For they grac't contrary things with contrary names : in the same manner as if a man desirous to shew another the Sun and the Luminaries in the Heaven , should not lift up His eyes thither ; but should cast his hands downwards toward the earth , and throwing them on the ground , grope for the Celestial Powers in the dirt and mire . Thus mankind , [ induced thereto ] by a stupidity of mind , and the fraud of mischeivous Daemons , was fully perswaded , that the intelligible Nature of God , which does far transcend Heaven and the world it self , resided below in the Generation of Bodies , in the * Affections of mortals , and in † death . Further , men were arrived at such an height of madness , that they sacrificed their dearest Pledges to them ; nor would they spare even Nature it self ; but , out of fury and a distraction of mind , murdered their only-begotten , and the dearest of their children . For , what can be supposed a madder action than this , to sacrifice men ; and to pollute all Cities , and their own houses with intestine murders ? Doe not the Greeks themselves give testimony to these matters ? Is not every History fill'd with the rehearsall of these things ? The Phoenicians did every year sacrifice their most beloved and only begotten children , to Saturn . n To the very same [ God , ] in [ the Island ] Rhodes , on the sixth day of the month Metageitnion , they offered men in sacrifice . Also at Salamis , in a Temple of Minerva Agraulis and Diomedes , 't was the custom , that a man , pursu'd by others should run round about the Altar thrice ; after which the Priest stab'd him into the stomack with a Launce ; and thus he laid him on a pile of wood set on fire , and wholly consumed him . In Egypt likewise , innumerable slaughters of men were committed . For at Heliopolis , three men were every day sacrificed to Juno : the barbarousness of which thing , King o Amoses having lookt into and rightly considered , ordered the like number of men made up of wax , to be substituted in their room . Also in [ the Island ] Chius they sacrificed a man to Bacchus Omadius ; and they did the like in Tenedos . In Lacedaemon they performed a sacrifice to Mars by [ offering ] men : and they did the very same in Creet , where they sacrificed a man to Saturn . At Laodicea in Syria , a Virgin was every year sacrificed to Minerva ; in place of whom a Hart is now offered . Moreover , the Libyans and Carthaginians appeased their own Gods with humane sacrifices . p Also , the Dumateni of Arabia offered a Boy in sacrifice yearly , whom they were wont to bury under the Altar . History does inform us , that all the Greeks in general , before they marched out to war , usually sacrificed a man : and the Thracians and Scythae are recorded to have done the like . The Athenians mention q the Virgin-daughters of Leus , r and the daughter of Erechtheus , as offered in sacrifice amongst them . And who is ignorant , that even at this present , s in the City Rome , on the Feast of Jupiter Latiaris , a man is sacrificed ? The most approved persons amongst the Philosophers , have by their own testimony evidenced , that these things are thus . Moreover , Diodorus , who composed an Epitome of Libraries , says that the Africans offered as a publick sacrifice , two hundred of their noblest Boyes to Saturn ; and that t three hundred other persons voluntarily presented their own sons , not fewer in number , to be sacrificed . But Dionysius , the Writer of the Roman History , does relate , that Jupiter himself in u his own name , and Apollo , required Humane sacrifices in Italy , from those termed The Aborigines : and says farther , that those persons from whom these sacrifices had been required , offered a portion of all manner of Fruits to the Gods : but , because they did not sacrifice men also , [ he adds ] that they fell into all sorts of Calamites ; and , that they could not procure a relaxation from these mischiefs , till such time as they had * Decimated themselves . And that , being in this manner compelled to take off every tenth man by offering him in sacrifice , they became the Occasioners of the depopulation of their own Country . With so many and such great Calamities was the whole Body of mankind heretofore afflicted . Nor yet was this the only unhappiness wherewith men were attended : but they were slaves to infinite other , and those deplorable and incurable mischiefs . For all the Nations disperst thorowout the whole world , both Greeks and Barbarians , stirred up as 't were and provok'd by a devilish impulse , were seized with the horrid and most sore disease of Sedition ; in so much that , the Sons of Men were unsociable , and irreconcileable one to another ; the great Body of Common Nature was torn piece-meal [ and its members scatter'd ] here and there ; and in every corner of the Earth men † were dis-united , and strove with one another on account of their different Laws and Forms of Government . And not only this ; but being enraged by frequent commotions and insurrections , they made attacks upon one another : so that , they spent their whole lives in continued fights and intestine wars ; nor durst any one , unless arm'd at all points like a warriour , stir abroad and travel whither he had a mind to go . Moreover , throughout all Countries and in the Villages , the ‖ Boors w wore swords ; and possest themselves of provisions of Arms , rather than of Tools and furniture to till the ground : and to pillage and make slaves of such of the neighbourhood as they had taken Prisoners , was by them placed to the account of valour . Nor were they satisfied only with this ; but taking an occasion of leading unclean and wicked lives , from those Fables which they themselves had coyn'd concerning their own Gods ; they ruined their own souls as well as bodies , by all the ways and methods of intemperance . Nor did they acquiesce herein ; but passing those Bounds and Limits which Nature has set , they proceeded farther , and abused one another by the commission of such acts of Obscenity , as are as unfit to be declared , as incredible : And * men with men wrought that which is unseemly , and received in themselves that recompense of their errour which was meet , as the Sacred Scriptures do express it . Nor were they satisfied herewith ; but having deprav'd those Notions concerning God , infused into them by nature , they lookt upon all affairs here below , as not managed with any thing of Care and Providence ; but ascribed the Origine and Constitution of this Universe to † rash and fortuitous Chance , and to fatal Neoessitie . Neither did they end here : but supposing their souls to perish together with their Bodies , they lead a brutish and lifeless life ; not searching into the nature of the soul ; not expecting the Tribunals of Divine judgment ; not weighing in their minds the rewards of virtue , or the punishments of an unrighteous and wicked life . Moreover , whole nations , [ enslaved ] to various sorts of impiety , consumed away in a brutish course of life , as if rotted by some inveterate disease . For some made horrible and most unnatural Mixtures with their own Mothers : others married their own Sisters ; others debauch'd their own daughters . And some murdered strangers , who had come to them : others fed upon humane flesh : others strangled their aged people , and afterwards feasted on them : others cast them to dogs , whilst they were yet living , to be devoured by them . The time would fail me , should I attempt to give a particular Narrative of all those mischiefs , of that complicated and inveterate disease , which had seized the whole Body of mankind . These , and ten thousand more of the same nature with these , [ were the calamitous distempers ; ] on account whereof the most Gracious Word of God , compassionating x His own Rational Flock ( heretofore by some of His Prophets , and long after that by other pious men , and then by those famous and illustrious persons who lived in the following ages , ) incited those that were despair'd of and lost , to their own Cure : and partly by Laws , partly by various exhortations , and partly by all . manner of instructions , He infused into men the Beginnings and first Rudiments of Divine Worship . y But when Mankind stood not any longer in need of humane power , but wanted an Assistant far superiour and more powerfull than man was ; in regard the Sons of men wandred in errour this way and that way , and were most cruelly torn in sunder , not by wolves and fierce wild-beasts , but by terrible and raging Daemons , and by furious and soul-destroying Spirits : at length The Word of God , in Obedience to His most Excellent Father's Command , with all imaginable willingness came to us Himself , and entred Our Tents . Now , the reasons of His descent hither , were the same with those I have mentioned above . z On account therefore of all which , when He was come to the converse of Mortals , He performed not that which had been usual and customary to Him ; for He was incorporeal , and in an invisible manner could pass thorow the whole world , and by His Works themselves demonstrated the Greatness of His own power , to the Inhabitants as well of Heaven , as Earth . But He * made use of a new and unusual manner of acting . For , having assumed a mortal Body , He vouchsafed to discourse and converse with men ; with this designe , that He might save Mankind by its like . BUt come on , in the procedure we will declare , on what account the Incorporeal Word of God , having * assumed a Body as an instrument , was present and conversant with men . And , by what other method could the Divine Essence ( which can't be touched , is immaterial , and invisible , ) shew it self to those , who seek for God in matter and below on the ground , a and who any other way were unable , or at least unwilling , to inspect the Parent and Maker of all things ; unless He had exposed Himself to view under an humane Form and Shape ? Hence it was , that by the most agreeable assistance of a mortal Body , He descended to a Converse with men , because such a Body was familiar and acceptable to them . For , as the common proverb assures us , Like loves its Like . b In the same manner therefore , the Word of God shewed Himself to those , who * were lead by a sense of things Visible , and who sought Gods in Statues and Sculptures of lifeless Images , and fancied that the Deity dwelt in matter and in a Body ; and lastly , who termed mortal men , Gods. On this account He procured Himself † the Instrument of a Body , as some most holy Temple ; the sensible habitation of a rational Faculty ; a venerable and most sacred Statue , of far greater worth and value than every inanimate Image . For an Image consisting of lifeless matter , which has been form'd into an humane shape by the hands of sordid and mean Mechanicks , the substance Whereof is either Brass or Iron , Gold or Ivory , Stones or Wood ; is a most fit and commodious Mansion for Daemons . But that Divine Statue , fram'd and polisht by the ‖ Omnipotent industry of Divine Wisdom , was a partaker of Life and an intellectual substance . A Statue that was filled with all manner of Virtue : a Statue that was the Residence of God the Word , and a holy Temple of the most Holy God. The Inhabitant whereof [ God ] The Word , was conversant amongst , and became acquainted with mortals , by means of an Instrument that was familiar and of kin to them : nevertheless , He submitted not himself to the like passions with men ; neither , as an humane mind is , was He bound * by the Bonds of the Body ; nor , being made worse than Himself , did He change His own Divinity . For , as the Rayes of the Sun ( which though they fill all places , and touch Bodies that are dead and impure , yet ) suffer nothing therefrom : so , and in a far more excellent manner also , the incorporeal Power of God The Word , neither suffers any thing , nor is He sensible of any detriment in reference to His own Essence , nor does That ever exist worse than It Self , * when , being Spiritual , It touches a Body . In this manner therefore the Common Saviour of all , exhibited Himself Beneficent and Salutary to all : demonstrating His wisdom by the Instrument of an humane Body which he had assumed , no otherwise than a Musician [ does shew His skill ] by an Harp. We are told in the Fables of the Greeks , that Orpheus by melody appeased all sorts of wild beasts , and mitigated the rage of savage monsters , by His skilfull strokes on the Chords of his Instrument . And this is both commonly reported amongst the Greeks , and also believ'd to be true ; namely , that the lifeless Harp tam'd the wild-beasts ; and c moreover , that it removed the Oakes , which were ravisht by its Musick . But the all-wise and all-harmonious Word of God , when He would administer all methods of cure to the souls of men , which were depraved by a manifold improbity ; took into his hands a Musical Instrument , d the composure of his own wisdom , namely the Humane Nature ; on which instrument He play'd Tunes , and by it did not charm e Brutes [ as Orpheus did , ] but Creatures endued with reason ; civilizing the Morals of all persons , as well Greeks as Barbarians ; and healing the outragious and brutish perturbations of their minds , by the Remedies of His Divine Doctrine . And , like some expert and knowing Physitian , applying to these sick minds , which sought the Deity in matter and in Bodies , a Natural , apposite , and fit * Medicament ; He shewed God in Man. After this , in regard He manifested no less care towards Bodies , than towards Souls ; even the eyes of flesh beheld some stupendious miracles , and divine Wonders , and Works of His own omnipotence . But in the interim , by a corporeal mouth and Tongue He desisted not from instilling saving Precepts , into the ears of flesh . In fine , He performed all things by the Humanity which He had assumed , on their account , who could no otherwise , than only by this means , be made sensible of * His Divinity . And these things He performed in obedience to His Father's Counsels , f Himself continuing the same that He was before with the Father : neither changing His Essence ; nor * loosing His own Nature : not bound with the Bonds of flesh ; nor making His abode in that place where His Humane Vessel was ; and altogether hindred from being present in other places . But , during that very interim wherein He was conversant with men , by His presence He filled all things , and was with the Father , and was in the Father ; and in that very instant took care of all things together , as well those which are in Heaven , as them on earth . Neither was He excluded , in the same manner that we are , from being present every where ; nor hindred from performing divine works , according to His usual manner . But those things which were of Himself , He delivered to the Humane Nature ; but , on the other hand , He received not those things which were of the Mortal Nature it self . He did indeed confer Divine power on mortal Nature : but , on the contrary , He drew nothing from a participation of the Mortal Nature . Therefore , neither was He any way polluted , at such time as His Body was born ; nor again , at such time as His mortal Body was g dissolved , did He , in regard He is impassible , suffer any thing in reference to His Essence . For neither , if an Harp should by accident be broken , or the Chords thereof burst ; is it * necessary that He Himself should suffer any thing , who playes upon the Harp. Nor , if the Body of any wise man happen to be punished , is there any reason we should affirm , that the wisdom in that wise man , or the Soul in that Body , is either mangled or burnt . h In the very same manner , and on a far better account , 't is agreeable to reason we should assert , that the Power of the Divine Word received no dammage , from the * sufferings of the Body : in as much as , neither that instance of Light , which we have already made use of , does any ways permit the Solar Rayes , which are shot from Heaven upon the earth , and do touch dirt and mire and all manner of filth , to be polluted . For , though nothing hinders us from affirming , that even these things are illustrated by the Rayes of Light ; yet we do not therefore [ say , ] that the Light it self is also bemired , or that the Sun is defiled by the mixture of Bodies : albeit these things are not wholly disagreeable to Nature it self . But , whereas that Saviour and incorporeal Word of God , i is The Life it self and the intellectual Light it self ; whatsoever thing He shall have toucht by His divine and incorporeal Virtue , that thing must afterwards of necessity live , and be conversant in rational Light. k In like manner also , whatever Body He shall have toucht , that Body is forthwith sanctified and illuminated : and immediately every disease , sickness , and Trouble departs from it . And those things which before were empty , receive some portion from His Fulness . Wherefore , He spent almost the whole Course of His Life in such a manner , that He might sometimes shew His own Body to be lyable to the same passions that we are ; but at others , that he might declare Himself to be God The Word : whilst He performed Great and Wonderfull Works , as God , and foretold things future long before they hapned ; and demonstrated the word of God , ( who was not seen by many , ) by the things themselves ; namely , by prodigious Works , Miracles , Signes , and Stupendious Powers ; l and moreover , by Divine Doctrines , whereby He incited the minds of men , that they should prepare their souls for [ the Blessedness ] of that supernal Habitation which is beyond Heaven . WHat remains now , but that we give an account of the cause and reason of that thing , which is the chief and principal of all : I mean the much-talk't-of End of His Life , and the manner of his Passion ; and the grand Miracle of his a Resurrection after death . After an explication of which [ particulars ] we will confirm the demonstrations of them all , by most manifest Testimonies . [ The Divine Word ] therefore , having , on account of those reasons mentioned by us , b made use of a mortal instrument , as of a * Statue most becoming the Majesty of God ; and , in regard He is the Great Emperour , having by its Ministery , as 't were by that of an Interpreter , † been conversant amongst men ; He performed all things in such a manner as became the Divine Power . Now , if , after that life spent amongst men , He had by some other means c become invisible on a sudden and gone away ; if He had conveyed away His Interpreter privately , and by a flight had endeavoured to rescue His own Statue from the danger of death ; and if afterwards , of Himself He had adjudg'd that very mortal Body to death and corruption : doubtless , all men would have believed Him to have been a meer Apparition or Ghost . d Nor would He Himself have performed those things which became Himself ; in regard ( although He was The Life , and The Word of God , and The Power of God ; yet ) He would have delivered up His own Interpreter to death and corruption . Nor would those things which He had performed against the * devil , have been terminated by an illustrious conflict and Combat with Death . Nor could it have been accurately known , whither He had withdrawn Himself : nor would He have been believed by those , who had not seen Him with their eyes : nor could it have been made apparent , that He has a nature superiour to Death : nor could He have freed Mortal Nature from [ the infirmity of ] it s own condition : nor would He have been † fam'd thorowout the whole habitable world : nor could He have prevailed upon His own disciples to contemn death : nor would He have procured for those who are followers of His doctrine , the Hope of a life with God after death : nor would He have fulfilled the Promises of His own Discourses : nor would . He have exhibited agreeable Events to the Prophetick Predictions concerning Himself : nor [ in fine , ] would He have undergone the last Combat of all ; which was against Death it self . On account therefore of all these particulars , in as much as 't was wholly necessary , that His mortal Instrument , after that sufficient service which it had performed to the Divine Word , should have an end befitting God allotted to it ; therefore [ I say ] His death is in this manner dispenc'd and ordered . e For , there remaining two things [ to be done by Him ] at the end of His Life ; either that He should surrender up His whole Body to Corruption and Ruine ; and so close His whole Life , f like a Play as 't were , with a most disgracefull Catastrophe ; or else , that He should manifest Himself to be superiour to Death , and by the assistance of Divine Power should render His mortal Body , immortal : the first of these two was repugnant to His own Promise . ( For , 't is not the property of fire , to cool ; nor of light , g to darken . So , neither is it the [ property ] of Life , to die ; nor ; of the Divine Reason , to act contrary to reason . ) For , how is it agreeable to reason , that He who had promised life to others , should be so negligent , as to suffer His own instrument to be corrupted , and should surrender up His own Image to destruction ; and , that he who promised immortality to all that address themselves to Him , should by Death ruine the Interpreter of His own Divinity ? The second thing therefore was necessary ; I mean , that He should manifest Himself to be superiour to Death . In what manner then was that to have been done ? Covertly and by stealth , or * openly and in the view of all ? But , so glorious an Atchievement , had it been performed by Him in the dark and in secret , and had it been unknown to any one , would have been advantagious to no body . But when divulged and † fam'd amongst all persons , it would redound to the benefit and advantage of all , by reason of the miracle of the thing . Whereas then it was necessary , that his Instrument should be manifested to be above Death , and whereas this was not to have been performed in secret , but in the view of men ; on account hereof it was , that He avoided not Death . For , had He done that , He would have been lookt upon as a Coward , and inferiour to Death . But by His conflict with death as with an Adversary , He rendred that Body which was mortal , immortal ; after He had undergone that Combat for the Life , Immortality and salvation of all persons . And as , should any one have a mind to shew us a h Vessel that can't be burnt , and which is above the power of fire , He could by no other means * make out the strangeness of the thing , than by taking the Vessel into His hands , by casting it into the fire , and afterwards by pulling it out of the flames entire and unconsum'd : in the very same manner , the Word of God who confers life on all , desirous to demonstrate that mortal instrument , which He had made use of in order to the salvation of men , to be superiour to Death ; and to render it a partaker of His own life and immortality ; i underwent a most usefull and advantagious dispensation : k forsaking His Body during a very short time , and surrendring up to Death that which was mortal , that its own nature might hereby be proved : then soon after rescuing it from Death again , in order to the manifestation of His Divine Power ; by which [ power ] He made it l apparent , that that Eternal Life which He had promised , was superiour to all [ the force of ] Death . Now , the reason of this thing is evident and perspicuous . For , whereas it was altogether necessary for His disciples , that with their own eyes they should see a manifest and undoubted Reparation of life after death ; in which [ life ] He had taught them to place their Hopes ; in regard His design was , to render them Contemners and Vanquishers of death : not without reason it was , that He would have them behold this with their own eyes . m For it behoved such persons , who were about entring upon a pious Course of life , by the clearest view to behold and imbibe this first and most necessary Lesson of all : and much more those , who were forthwith to Preach Him thoroughout the whole world , and to declare to all men the n knowledge of God , the foundation of which knowledge had before been laid by Him amongst all Nations . Which persons ought to rely and ground upon the o firmest and most undoubted perswasion of a life after death ; to the end that without any fear or dread of Death , they might with alacrity undertake the Combat , p against the errour of the Nations who worship many Gods. For , unless they had learnt to dispise Death , they would never have been provided against those perils [ they were to undergo . ] Wherefore , when , as 't was requisite , He would arm them against the power of Death , He did not deliver them a Precept in naked words and bare expressions , nor , as the usage of men is , did He compose an Oration concerning the immortality of the soul , made up of Perswasives and Probabilities : but really and actually shewed them the Trophies erected against Death . This then was the first and most Cogent reason , of Our Saviour's engagement with Death . For He shewed His disciples , that death , which is formidable to all , was nothing ; and by a clear view rendred them eye-witnesses of q that Life promised by Him : which very [ life ] He made the First-Fruits of our common hope , and of a future life and immortality with God. A second reason of His Resurrection was , the demonstration of that Divine Power which had dwelt in His Body . For , in regard men had heretofore deified mortal persons who had been vanquished by Death , and had usually termed them Heroes and Gods , whom Death had subdued ; on this very account the most Compassionate Word of God , did even here manifest * who He was : shewing men , [ that His own ] nature was above Death . And He not only raised His Mortal Body , after 't was separated from His Soul , to a second Life ; but proposed that Trophy of immortality , which by His conquest of Death He had erected , to be viewed by all : and in His very death taught , that He alone was to be acknowledged the true God , who had been crown'd with the Rewards of Victory over Death . I could also assign you a third reason of Our Lord's death . He was a Sacred Victim , offered up for the whole Race of mankind , to God the Supream King of the Universe . A Victim sacrificed † instead of the Flock of men : a Victim which routed and destroyed the Errour of Diabolical Superstition . For , after that one Victim ad eximious sacrifice , namely the most Holy Body of Our Saviour , was slain for mankind , and offered up as the r Substitute to ransome ▪ the Life of all Nations , s who , being before bound by the impiety of Diabolical Errour , stood convict of Treason as 't were ; thenceforward all the power of t impure and profane Daemons , became extinct ; and all manner of terrestrial and fraudulent Errour was forthwith weakened , dissolv'd and confuted . The u Salutary Sacrifice therefore , [ taken ] from among men , namely the * very Body of the [ Divine ] Word , was sacrificed in place of the whole Flock of men . And this was the Victim delivered unto death , concerning which mention is made in the Expressions of the Sacred Scriptures ; which are sometimes worded in this manner , † Behold the Lamb of God , which taketh away the sin of the world : sometimes they run thus , ‖ as a sheep He was led to the slaughter , and as a Lamb before His Shearer [ He was ] dumb . And they likewise tell us the reason , by adding these words , He bears our sins , and is tortured with pain for us : and we esteemed Him to be in labour and in stripes and in affliction . But He was wounded for our sins ; and He was bruised by reason of our iniquities . The chastisement of our peace [ was ] upon Him ; with His stripes we are healed . All we like sheep have gone astray ; every one has wandered in His own way : and the Lord hath delivered Him for our sins . For these reasons therefore , the Humane Instrument of God the Word was sacrificed . But this Great High-Priest consecrated to God the Chief Governour and Supream King , being something else besides a Victim ; namely , The Word of God ; The Power of God , and The Wisdom of God ; soon recalled His mortal [ Body ] from death ; and presented it to His Father , as the First-fruits of Our common Salvation ; having erected this for all mankind , as the Trophy of that Victory which He had gain'd over Death , and over the Army of Daemons , and [ made it ] the final Abolishment of those humane Victims which of old had been usually offered in sacrifice . BUT whereas these things are thus , 't is now seasonable we should come to the demonstrations : if indeed a the truth of these matters has any need of demonstration , and if it be indeed necessary , to produce testimonies in confirmation of deeds that are manifest and evident . Take therefore these demonstrations , having first prepared * your ears in order to a candid hearing of our discourse . All Nations upon the Earth were heretofore divided , and the whole Race of men b was minc't into Provinces ▪ into various dominions over each Nation and place , into Tyrannies , and manifold Principalities . On which account , fights and continued Wars , Depopulations and Captivities , as well in the Countries as Cities , never left them . Hence the numerous Subjects of Histories , Adulteries and Rapes of women : c hence the calamitous destruction of Troy , and those Tragedies of the Ancients , whereof mention is made amongst all men . The Causes of which [ calamities ] should any one ascribe to their errour in worshipping many Gods , 't is my sentiment He would not be mistaken . But , after the Salutary Instrument , namely the most Holy Body of Christ , ( which appeared superiour to all Diabolical fraud [ and ] Force , and was a stranger to every fault , as well in deeds as words ; ) was erected against the Daemons , as d some Trophy of Victory , and the Abolishment of ancient Mischiefs ; immediately all the works of Daemons were dissolved and dissipated : nor were there Dominions of places any more , nor manifold Principalities , nor Tyrannies , nor † Democracies , nor ( which were wont to arise from thence , ) Depopulations of Countries , and Sieges of Cities . But , e one God was Preach't amongst all men ; and at the same time , one Empire also , that of the Romans , flourished over all ; and that f irreconcileable and implacable hatred , which the Nations had born one to another almost from the remotest Date of time , became forthwith utterly extinct . And as the knowledge of one God was delivered to all men , and one way of Religion and Salvation , [ namely ] g the Doctrine of Christ ; so also , at one and the very same time , in regard One Monarch was constituted over all the whole Roman Empire , a most profound peace * prevailed over the whole world . Thus by the appointment of One God , two signal Blessings , as 't were two Branches , shot forth at one time amongst men ; to wit the Empire of the Romans , and the † Doctrine of Christian piety . Before that [ Empire , ] some in a separate and particular manner Governed Syria ; others Reigned over Asia ; others , over Macedonia . Also some were in possession of Egypt severed from the other [ Provinces ; ] and in like manner others , of the Country of the Arabians . Moreover , the Nation of the Jews had reduced Palestine under their jurisdiction and power . In every Village and City , and in all places , men were seiz'd with a kind of a madness as 't were , and being really agitated by the Devil , committed murders one upon another , and made Wars and Fights their chief business . But two mighty Powers starting together , from the ‖ same Barriers as 't were , on a sudden made all things calm , and reduced them to an amicable Composure : I mean , the Empire of the Romans , which from that time was under the Government of a single person ; and the Doctrine of Christ : which two [ Powers ] flourisht together , at one and the same time . Our Saviour's Power utterly destroyed those manifold Principalities and numerous Deities of Daemons ; publishing and declaring One Kingdom of God to all men , as well Greeks as Barbarians , even to those who inhabit the remotest Regions of the Earth . But the Empire of the Romans , in regard the Causes of many Principalities were * before hand taken away , reduced those [ Principalities ] which as yet remained visible , under its own Dominion ; making this its chief business , to joyn together the whole Body of mankind in one common union and agreement . And it hath already reconciled and knit together in one , most Nations : but within a short time it will reach even as far as the utmost Confines of the Earth : in regard the Salutary Doctrine [ of Christ ] joyned with a Divine Power , does before hand make all things easie to it and renders them smooth and plain . Doubtless , this will be acknowledged a great Miracle by them , who , induced thereto by a love of truth , shall with attention weigh the thing , and shall not be desirous of detracting from , and reviling the eminentest † Blessings . For , at one and the very same juncture , the Errour of Daemons was confuted ; and at the same time that hatred and strife , which from remote ages had raged amongst the Nations , had an end put to it : and again , at the same time One God , and One knowledge of that God was Preacht amongst all ; and at the same ▪ time One Empire was established amongst men ; and at the same time the whole race of men was ‖ reduced to peace and friendship ; and all persons mutually profest themselves Brethren , and acknowledged their Own Nature . Immediately therefore , being as 't were children h begotten by the same ▪ Father , to wit one God , and born of the same Mother , namely true piety , they began to salute and receive one another peaceably and affectionately : in so much as from that time the whole world seem'd in no point to differ from one well-governed House and Family ; and any one might make a journey whither he listed , and travel to what place he pleased , withall imaginable security : and some might without danger pass from the Western to the Eastern Parts ; again others might go from hence thither , as 't were to their own Country : And the Responses of the ancient Oracles were fulfilled , as likewise numerous other predictions of the Prophets , which at present we have not leisure to cite : and moreover , those [ Expressions ] concerning the Divine Word , which run thus . * He shall have dominion from Sea to Sea , and from the River , unto the ends of the Earth . And again , † In His days righteousness shall rise , and abundance of peace . [ And in another place : ] ‖ And they shall beat their swords into plow-shares , and [ their ] spears into pruning-hookes ; and nation shall not lay hand on sword against nation , and they shall not learn war any more . These things were predicted , and many ages since proclaimed in the Hebrew tongue : which appearing to be actually accomplished in Our days , do confirm the Testimonies of those ancient Oracles . But if , besides these , you desire plenty of other demonstrations , take them , not in words , but in deeds , and realities . Open the eyes of your own mind , and set open the Gates of thought . Forbear speaking for some time , and consider with your self . Ask your self , and enquire as 't were of some other person , and make researches into the Nature of affairs in this manner . What King from the utmost memory of men ; or Prince ; or Philosopher ; or Law-giver ; or Prophet whether Greek ro Barbarian , ever attained to so much power and authority , ( I do not say after death , but whilst He was yet living , and breathing , and was able to perform many things ; ) as to fill the ears and tongues of all men upon earth , with [ the Glory ] of His own name ? 'T is certain , no person hath performed this , except only Our One Saviour , after that Victory gain'd over Death : when He both * gave His disciples a Command in words , and also afterwards actually accomplished it . † Go therefore , said He to them , make disciples of all nations in my name . And when He had foretold and affirmed to them , that His Gospel should be Preacht thorowout the whole world , for a Testimony to all Nations ; to His words He forthwith added the actual completion of the thing . Immediately therefore , and not after a long interval of time , the whole world was filled with His Doctrine . What then has He to return in answer hereto , who at the beginning of this Oration blamed us ; especially in regard the Testimony ‖ of the eyes is superiour to all manner of * reasoning ? But , who hath chased away that always-noxious and destructive Tribe of Daemons ( which heretofore prey'd upon the whole † Body of mankind , and by the motion and impulse of images shewed many Impostures and delusions amongst men ; ) by an invisible and potent hand , being as 't were fierce and raging wild-beasts , from the Flock of men ? What other person besides Our Saviour , by an invocation of Himself , and by the purest prayers in His Name put up to the Supream God , hath given a power of driving away the Remains of evil Spirits from among men , to those who with purity and sincerity would follow ‖ that Rule of Living and discipline delivered by Him ? l What other person , save onely our Saviour , hath taught his followers to offer unbloudy and rational sacrifices , which [ are performed ] by prayers and a mysterious * naming of God ? On which account , Altars have been erected thorowout the whole world , and Churches Consecrated : k and Divine Ministrations of intellectual and rational sacrifices , are offered up by all Nations to the Only ▪ God the Supream King. Who by a secret and invisible power , hath caused those sacrifices , which were usually l performed by Bloud and Gore , smoak and fire ; as likewise those cruel and furious slaughters of men , and humane Victims , to be abolished and wholly extinguished ? In so much that , this thing is attested even by the very Histories of the Heathens themselves . For , all those sacrifices of men in all places of the Earth , were not abolished till after [ the publication of ] Our Saviour's Divine Doctrine , [ namely ] m about the Times of [ the Emperour ] Hadrim . Whereas therefore , so many cogent arguments and evident demonstrations do give confirmation to Our Saviour's Might and Power after His death , who is so iron-minded , as not together with others to give evidence to the Truth , and not to acknowledge His life [ to be ] divine ? For great Atchievements [ are the performances ] of the Living , not of the dead : and those things which we see , do furnish us with a knowledge of things hidden . Not long since indeed , yesterday as 't were , a Race of men who fought against God ; disturbed the Life of men , turned all things upside down , and were possest of great power and strength . But when they were departed from among men ; thenceforward they lay upon the earth , n more contemptible than dung ; without breath ; without motion ; without voice . Nor is there now any account , or any mention made of them . For this is the * allotment of the dead . And He that is no longer , is no Body . But , o what can He do , who is no Body ? But on the contrary , He who acts and works , and who is more powerfull than those that are alive , how can He be supposed not to be ? And although He be invisible to eyes of flesh , nevertheless the p faculty of judging consists not in sense : nor do we by the senses of the Body perceive the reasons and Rules of Arts , or Speculations of Sciences . Neither did ever any with His eyes see the mind that is in men , much less the strength and power of God : but things of this nature are wont to be known and perceived by the works themselves . Wherefore in our Saviour also , 't is fit we should inspect and * discern His invisible Power and Strength from His Works : namely , whether those many illustrious Acts , which even till this present time are done by Him , must be acknowledged [ the performances ] of a person living ; or whether 't is to be said , that they are the works of One who is not ; or rather whether this question be not altogether foolish and † incoherent . For , how can any one with reason affirm Him to be , who is not ? In regard 't is manifest by the consent and suffrages of all , that that which is not , neither has any strength , nor can it act , or operate . q For this is the Nature of the Living : but [ the Nature ] of the dead is contrary . BUT 't is here seasonable , that we should inspect the Performances of our Saviour in this our age ; and should contemplate the living works of the living God. a For how should such Glorious Atchievements as these , not be the living Works of a living person , and of One who truly lives the Life of God ? But , do You enquire what those are ? Hear them . Not long since , some persons who had proclaimed war against God , with great obstinacy , and no less Power and Military Force , ruined and dug up from their very foundations , the Edifices of his Oratories ; and resolved upon rendring His Churches wholly invisible ; and with all imaginable Engines and Stratagems fought against Him who is not to be seen with eyes ; casting and throwing aginst Him * the darts of impious Expressions . But the invisible God was avenged on them in an invisible manner . Immediately therefore , by one only Nod of the Deity , they became extinct ; [ those persons I mean ] who a little before lived delicious and pleasant lives and were thrice-happy ; who were celebrated amongst all men , as equal with the Gods ; who during many periods of years b had Governed the Empire gloriously and happily , as long , namely , as there was peace and friendship between them and Him whom they afterwards opposed . But when they changed their minds , and were so audacious as to engage in an actuall war with God ; and set their Gods in array against Ours , as their * Leaders and Defenders : immediately , in one moment of time , and by the Beck and Power of that God whom they opposed , they all underwent the deserved punishments of their audacious attempts . In so much that , giving ground to Him with whom they were engaged in war , and turning their Backs upon Him , they acknowledged His divinity as others had done ; and hastned to grant and permit the clean contrary to those things , which a little before they had attempted . But our Saviour forthwith erected Victorious Trophies in all parts of the Earth ; and did again adorn the whole world afresh , with holy Temples and † Consecrated Oratories : and in every City and Vill●ge , in all Countries , and in the desart places of the Barbarians , c He dedicated Churches and Temples , to one God the supream King and Lord of all . Hence also 't is , that these consecrated places are vouchsafed the name of the Lord ; and take their appellation not from men , but from the supream Lord Himself . For , from Him d they have the name of Churches . Let Him therefore that has a mind to it , come forth and inform us , who , after so great a Ruine and Devastation , hath raised the sacred Houses from their foundations to so vast an height ? Who [ hath bestowed a Resurrection ] upon those [ Structures , ] † wholly despair'd of as to their being rebuilt , and has vouchsafed them a Re-edification , whereby they are become far more splendid and stately , than they had been before ? * and , which is most to be admired , hath not new-built them after the death of those Enemies of God ; but whilst those very persons were yet alive , who had demolished them : in so much that , they themselves with their own mouthes , and by their own Letters recanted their bold attempts : and this they did , not whilst they were surrounded with the delights and pleasures of Life , ( for thus any one might perhaps suppose , that they performed this c with a regard to kindness and clemency ; ) but at such time as they were pursued with stripes inflicted on them from Heaven . Who , after so many and such impetuous storms of Persecution , and in the very heat and extremity of dangers , thorowout the whole world kept fixt to the Precepts of His Divine Doctrine , infinite numbers of men that were zealous followers of a Philosophick Life , and strict worshippers of the Deity , f also women that were in Holy Orders , and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind : and taught them abstinence from food , and most willingly to continue without meat and wine during the space of many days , and to † lead a hard and austere oourse of life , with a singular modesty and temperance ? Who hath so far prevailed upon women , and numerous multitudes of men , that they should exchange the food of their Bodies , for that rational food that agrees with their rational souls , [ which food is gotten ] by ‖ a perusal of Divine Lessons ? Who hath taught Barbarians and Peasants , women , children and servants , and innumerable multitudes of all Nations , to despise Death ; and to perswade themselves , that their Souls are immortal , and that g there is an Eye of justice which inspects humane affairs ; and that they should expect a future judgment from God [ to pass upon ] the pious and the impious ; and that for that reason , they ought to lead just , holy , and sober lives ? For 't is in no wise possible , that those who are not thus disposed , should submit themselves to the yoke of piety . All which egregious performances , are even at this present accomplished , only by Our Saviour . But let us omit these things . Come on , we will now apply our selves to [ a conviction of ] Him whose mind is as hard as flint , by such interrogatories as these . Tell me , Friend ! and utter words that are rational ; * Let your expressions be the products , not of a foolish and stupid heart , but of a soul endued with reason and understanding . Tell me [ I say , ] after you have often and duely weighed the matter with your self . Which of all the Sages who in times past have been famous , was known in the same manner with Our Saviour , and † proclaimed so infinite a number of ages since , by the Oracles of the Prophets , amongst the children of the Hebrews , anciently God's beloved people ? Who in their minds had a fore-knowledge of the place of His Birth , and of the times of His Coming , and of His manner of Life ; of His Miracles likewise , of His Discourses , and of His famous actions ; and left them on record in the sacred Volumns . h Who hath shown Himself so swift a Revenger , of those audacious Attempts against Himself ? that , immediately after that impious fact committed against Himself , the whole Nation of the Jews should be pursued and punished by an invisible Power , and their Royal Seat utterly demolished and overthrown from its very foundations , and the Temple , together with all the Ornaments and rich furniture therein , levell'd with the Ground . Who hath uttered predictions , i both concerning those impious men , and also in reference to the Church founded by Him over the whole world , exactly correspondent to the affairs themselves , and hath actually demonstrated and confirm'd the truth of those Predictions , in such a manner as Our Saviour hath done ? Concerning the Temple of the Impious He had said , * Behold , your house is left to you desolate , and , † there shall not remain a stone upon a stone in this place , which shall not be thrown down . But concerning His own Church [ He spake in this manner , ] ‖ I will build my Church upon a rock , and the Gates of Hell shall not prevail against it . k To have brought at first from fishing , men that were contemptible and * illiterate ; and afterwards to have constituted them Law-givers , and Teachers to the whole world ; what , and how mighty a thing does this seem to You ? As for His promise to them , that He would make them Fishers of men , He not only uttered it in words , but performed it actually and abundantly : and conferr'd on them so great a degree of strength and power , that they composed writings , and published Books : and the authority of all those Books was so great , that being rendred into all Languages , as well of Greeks as Barbarians , thorowout the whole world , they are studiously read by all Nations ; and the Contents of them are believed to be divine Oracles ; of how mighty a prevalency is this , in order to a clear demonstration of His Divinity ? How considerable likewise is that , namely that He foretold things future , and , long before it hapned , assured His disciples , that they should be brought before Kings and Princes , and should be punished , and undergo the extreamest of Torments , not for any foul act of their own , but only on account of their confession of His Name ? Moreover , that He fitted and prepared them chearfully to endure these things ; and so fortified them with the Arms of Piety , that in their Conflicts with their adversaries , their minds appeared firmer than an Adamant ; what powerfulness of expression is it , which that matter does not exceed ? Likewise , that not only those who had followed Him , but their successours also , and again they who immediately succeeded them , and at length such as have lived in this our present age , should with so undaunted a resolution * unite the Forces of their minds ; that although they had done nothing worthy of death , yet with pleasure would endure all manner of punishments , and every sort of Torture , on account of their eximious Piety towards the supream God ; what degree of admiration does not this surpass ? What King did ever continue His Reign during so vast a number of Ages ? Who does thus wage war after death , and does erect Trophies over His Enemies ; and does subdue every place , Country , and City , as well Grecian as Barbarian ; and does vanquish His Opposers by an invisible and latent † Hand ? And , which is the chiefest thing of all that hath been hitherto rehearsed , l that Peace * by His Power procured for the whole world , concerning which we have already spoken what we judged agreeable , how should it not stop the mouthes of all slanderers ? In as much as , the Unity and Concord of all Nations , did really concur in time with the Preaching of Our Saviour , and with the Doctrine by Him disseminated over the whole world : and in regard [ both of them ] had long before been foretold by the Prophets of God , I mean the † Universal Peace of the Nations , and the Doctrine delivered by Christ to the Nations . The whole length of the day would be insufficient for me , ‖ Dread Sir ! should I attempt to sum up in one , those most clear and cogent arguments of Our Saviour's Divine Power , drawn from the things which are at this present Visible . For no man since the Creation , either amongst the Grecians or Barbarians , hath ever exerted such mighty Efforts of a Divine Power , as Our Saviour has done . m But why do I say men ? when as , even they who amongst all Nations are styled Gods , have not been endued with such a mighty power upon Earth . Or if the thing he otherwise , let Him that is desirous , make it out to us . Let * any of the Philosophers come forth and inform us , what God or Hero was ever heard of , from the very first Beginning of Time , who hath delivered to men the Doctrine of an Eternal Life and a celestial Kingdome , in such a manner as Our Saviour hath done : who has induced innumerable multitudes of men thorowout the whole world , to live in a conformity to the Precepts of a celestial Philosophy ; and has perswaded them , that they should † aspire to Heaven , and hope for those Mansions there provided for Pious Souls ? What person , whether God , n or Hero , or man , hath euer * overspread and enlightened the [ whole world , ] from the rising as far as the setting Sun , with the brightest Beames of His Own Doctrine ; running in a manner the same Course with the Sun : in so much that , all Nations where ever inhabiting , perform one and the same worship , to The One God ? Who , whether God or Hero , hath crush't all the Gods and Hero's both Grecian and Barbarian , and hath made a Law , that no one of them should be esteemed a God ; and hath so far prevailed , that this His Law should obtain every where : after which , when He was opposed by all , He Himself , being but One , hath routed the whole Force of His Adversaries , hath vanquished all those who had always been accounted Gods and Hero's , and hath brought the matter to this Issue , that all over the whole world , even from its remotest Limits , He Himself should alone be termed The Son of God by all Nations ? Who hath commanded them who inhabit this vast Element of the Earth , as well those in the Continent , as them that live in the Isles , that meeting together [ every week , ] they should observe that termed the Lord's day , and celebrate it as a Festival : o and that they should not feed fat their own Bodies , but should make it their business , to enliven and cherish their Soules with Divine instructions ? What God or Hero , so opposed as Our Saviour hath been , hath erected Victorious Trophies over His Enemies ? for from * the first Times hitherto , they have not ceased their Hostilities , both against His Doctrine and People . But He being invisible , by an undiscern'd Power hath advanced His own Servants , together with the Sacred Houses , to the height of Glory . But what necessity is there , with so much of earnestness to attempt a Narrative , of Our Saviour's Divine Performances , which exceed all manner of expression ? In as much as , though we be silent , the Things themselves do cry aloud to those , who are possest of Mental Ears . Undoubtedly , this is a new and wonderfull thing , and which was once only seen amongst the Race of mankind ; that such signal Blessings as these should be p conferred on men ; and , that He who really is the only Son of God from all eternity , should be visible on earth . a BUT these things which You have heard from us , will perhaps be superfluous to You [ Great Sir ! ] Who by experience it Self have frequently been made sensible [ of the presence ] of Our Saviour's Divinity , and who , not so much in words as deeds , have approved Your Self a Preacher of the Truth to all men . For You Your Self , Dread Sovereign ! When You shall have leisure , can relate to us , if You please , innumerable Appearances of Our Saviour shewing You His Divinity ; innumerable Visions in Your sleep : I mean not those Suggestions of His to You , which to us are secret and inexplicable ; but those divine Councils and Advises infused into Your mind , and which are productive of matters universally advantagious , and every way usefull , in reference to the Care and Providence of Humane affairs . You will likewise unfold to us , in such a manner as they deserve , the apparent assistances of God Your Defender and Keeper in Your Wars : the Ruine of Your Enemies , and those that combin'd and plotted against You : Your Rescues in dangers : Your ready and expedite knowledge in difficulties : Your defence in Solitudes : Your * industry and readiness in straits and distresses : Your fore-knowledges of things future : Your Provident Care in reference to the whole of affairs : Your deliberations concerning matters uncertain and obscure : Your undertakings in relation to the most momentous Things : Your Administration of Civil matters : Your Ordering of Your Military Forces : Your † Reformations every where : Your Constitutions in reference to publick Right : Lastly , Your Laws , which are of singular use to the Lives of men . You will likewise without any Omission recount each of those matters , which are obscure to us , but most apparently manifest to Your Self alone , and are kept deposited in Your Imperial Memory , as in some secret Treasuries . In regard to all which particulars , as 't is likely , when You had made use of the very same clear and cogent Arguments of Our Saviour's [ Divine ] Power , You raised a ‖ Basilica , as a Trophy of His Victory gain'd over Death , a Fabrick which You design'd all should view , as well the Faithfull as Infidels ; and an Holy Temple of the Holy God ; and most stately , splendid , and glorious Monuments of an immortal Life and a divine Kingdom ; and [ You gave ] sacred Gifts [ in memory ] of the Victory of Our Saviour the Supream King , [ Gifts ] that are every way sutable to the Donour , and which do most exactly b befit an Emperour [ who is a Victor . ] Wherewith You have adorned that Martyrium and Monument of immortal Life , that c in Royal Characters You might express and represent the Celestial Word of God to be the Victor and Triumpher , d to all Nations ; and , as well really as verbally , might publish a Pious and Religious Confession of God , in expressions which are clear , and that can't be obscur'd . THE END . THE INDEX Of the Chief Matters contained in the Text of these HISTORIANS . The First Number shews the Page ; the Second , the Column . A. ABari or Abares , a Scythick Nation , being heavily opprest by the Turks , leave their habitation , and come to the Bosphorus . 500. 1. at length lodge themselves on the banks of the Danube . ibid. They make an excursion as far as the Long Walt , and take many Cities . 519. 2. Abasgi embrace the Christian faith under Justinian . 486. 2. Abdas Bishop of Persia. 373. 1. Abd●● son of Abdus , and Edessen , cured by Thaddaus . 15. 1. Abgarus or Agbarus King of the Edessens , sends a Letter to Christ. 14. 1. Christ's answer to Abgarus . ibid. Ablabius a Rhetorician and a Bishop . 374. 2. Abramius Bishop of Urimi . 304. 1. Acacius Bishop of Amida melts down the sacred Vessels , and with their price redeems captives . 379. 2. Acacius Bishop of Beroea in Syria . 365. 2. Acacius Bishop of Caesarea . 247. 1. His draught of the Creed 279. 1. He is deposed in the Synod of Seleucia . 282. 2. He wrote Eusebius Pamphilus's Life . 247. 1. Acacius , after Gennadius , is ordain'd Bishop of Constantinople . 433. 1. He is termed Patriarch and Arch Bishop in the Emperour Basiliscus's Constitution . 452. 2. Also , in the Penitentiary-Libell of the Bishops of Asia . 453. 2. what was transacted in his condemnation and deposition . 459. 1 , 2. Acacius Bishop of Melitina declares Nestorius's Blasphemy in the Ephesine Synod . 404. 2. Acacius Bishop of Ariarathia . 438. 1. Acacius and Strategius , Comites . 607. 2. Acesius Bishop of the Novatianists . 215. 1. Achillas Bishop of Alexandria . 211. 1. Achior the Ammonite . 10. 1. Acoemeti , Monks so called . 459. 2. Acts of Pilate . See Pilate . Adaarmanes General of the Persians , is by Chosröes sent with an Army . 505. 1. besieges Antioch . 505. 2. burns Heraclea and Apamia . ibid. is vanquished by Mauricius . 512. 1. Adamantius a Jewish Physician . 375. 2. Adauctus a Martyr . 146. 1. Addaeus and Aetherius Senators , punished with death . 500. 2. Adrian . See Hadrian . Adrianus and Eubulus Martyrs at Caesarea in Palestine . 169. 1. Aedesius Brother to Appbianus , a Martyr at Alexandria . 161. 2. Aedesius a Tyrian . 231. 2. Aelia , that City heretofore term'd Jerusalem . 21. 1. 52. 1. Aelius Publius Julius Bishop of Develtum . 84. 1. Aemilianus Praefect of Egypt . 122. 1 , 2. Aemllius Frontinus Proconsul of Asia . 83. 2. Aesculapius's Temple at Aegae in Cilicia . 597. 2. Aëtius an Heretick surnam'd Atheus . 270. 2. He is made Deacon by Leontius . ibid. Aëtius Arch-Deacon of the Constantinopolitan Church . 446. 2. Primicerius of the Notaries . 439. 2. Aevum has neither beginning , nor end . 671. 1. whence so called . ibid. Africanus's Opinion concerning the disagreement of the Gospels in reckoning up our Saviour's Genealogy . 9. 1 , 2. concerning the History of Susanna . 106. 2. His Books of Chronography , or Annals . ibid. A most learned man. 271. 1. Agabus a Prophet . 17. 2. His prediction concerning the famine was compleated under Claudius . 19. 2. Agapius Bishop of Caesarea in Palestine . 138. 1. Agapius and Thecla Martyrs of Palestine . 159. 1 , 2. Agapius and Dionysius , Martyrs at Caesarea in Palestine . 159. 2. Agathias the Rhetorician , His History . 487. 1. Agathobulus , two of that name , surnam'd the Masters . 137. 1 , 2. Agbarus . See Abgarus . Agellus Bishop of the Novatianists . 279. 1. 309. 1. 334. 2. 335. 1. Agrippa made King of the Jews by Caius . 17. 2. He was also called Herod . ibid. and 19. 2. He kills James the Brother of our Lord. 19. 2. His death . 20. 1 , 2. Agrippa Son of King Agrippa , made King of Judaea by Claudian . 25. 2. Agrippa Castor wrote against Basilides . 52. 2. Agrippinus Bishop of Alexandria . 62. 2. Alamundarus Governour of the Saracens . 378. 1. Alamundarus King of the Saracens . 483. 2. Refuses to give assistance to the Romans , though confederates . 512. 1. Is banished by Mauricius into the Island Sioilie . 516. 1. Alarichus King of the Goths ▪ takes Rome . 373. 2. makes Attalus Emperour . ibid. Albinus Procurator of Judaea . 28. 2. Alcibiades a Martyr of Lyons . 75. 1. Alexander , the fifth Bishop of Rome after the Apostles . 50. 1. Alexander a Native of Phrygia , a Martyr at Lyons . 73. 1. Alexander a Montanist , condemn'd for Robberies . 83. 1. Alexander was Coadjutor to Narcissus Bishop of Jerusalem . 95. 2. and 96. 2. He founded an Ecclesiastick Library . 102. 2. He is crown'd with Martyrdom . 108. 2. 116. 2. Alexander Bishop of Alexandria . 211. 2. Having convened a Synod at Alexandria , condemns Arius and his followers . 211. 2. sends his Synodick Letter to all the Bishops . ibid. His Elogie . 220. 2. Alexander Bishop of Antioch . 373. 1. Alexander Bishop of Constantinople . 242. 2. Alexander a Native of Paphlagonia , a Novatianist . 276. 1 , 2. Alexandrian Church , its Custome . 347. 1. Alexandrians , their humour Seditious and heady . 429. 2. Allegorical Expositions of Sacred Scripture . 24. 1. Alphaeus and Zacchaeus Martyrs of Palestine . 154 , &c. Amachius President of the Province of Phrygia . 296. 1. Ambrosius converted to the true faith by Origen . 100. 1. invites Origen to write , and supplies him with Notaries . 103. 1. was a Confessour under the Emperour Maximinus . 105. 2. Ambrosius is ordained Bishop of Millain . 324. 2. Amida a City of Mesopotamia , taken by the Persians . 470. 1. Ammia , a Prophetess . 82. 2. Ammon , Zeno , Ptolemaeus , Ingenuus , and Theophilus Martyrs at Alexandria . 111. 2. Ammon , Father of the Monks of Egypt . 316. 2. Ammonarium two women of that name , Martyrs at Alexandria . 111. 1. Ammonius was a Christian Philosopher . 101. 2. His Book concerning the agreement of Moses and Christ. ibid. Ammonius Bishop of La●dic●a in Pi●idi● . 365. 2. Ammonius , Dioscorus , Eusebius , and Euthymius , Monks commonly called The Long Monks . 357. 2. they come to Constantinople . 359. 2. Ammonius a Monk. 319. 1. Ammonius a Poet. 357. 1. He recited his Poem before the Emperour . ibid. Amphilochius Bishop of Iconium . 334. 1. Anastasian and Garosian Baths at Constantinople , whence so termed . 309. 1. Anastasius Bishop of Rome . 373. 2. Anastasius a presbyter , Nestorius's Companion and Confident . 402. 2. Anastasius Bishop of Jerusalem after Juvenalis , subscribes to Basiliscus's Circular Letters . 450. 2. Anastasius is chosen Emperour from being a Silentiarius . 464. 2. would suffer no innovation to be made in reference to the constitution of the Church . 465. 1. Ejects Euphemius and Macedonius Bishops of Constantinople . 465. 2. His name , after his death , was rased out of the sacred Diptychs , or Tables . 469. 2. whilst alive , he was Anathematized at Jerusalem . ibid. He ordered these words to be added to the Hymn termed The Trisagium ; Who hast been crucified on our account . 476. 1. Anastasius succeeds Domninus in the Bishoprick of Antioch . 497. 2. His Character . 498. 1. His answer to the Emperour Justinian . 498. 2. Also , his Letter to the Monks of both the Syria's concerning the faith . ibid. His Fare-well-Speech to the Antiochians . ibid. He is ejected out of his See. 502. 2. He is restored . 526. 1. Avathematize , what it is . 387. 2. Anatolius Bishop of Laodicea . 136. 1. His Book concerning Easter . 137. 1. He is first made Coadjutor by Theotecnus Bishop of Caesarea . 137. 2. Anatolius Bishop of Beroea . 304. 2. Anatolius Master of the Milice throughout the East , builds Anatolius's Porticus at Antioch . 415. 2. Anatolius Senator , a wicked man , is convicted to have sacrificed to Daemons . 510. 1. He is cast to the wild Beasts in the Amphitheatre at Constaminople . 510. 2. Anazarbus the Metropolis of the Second Cilicia , is ruined by an Earthquake . 481. 1. Being rebuilt by Justinus Senior , it is named Justinopoli● . ibid. Andreas the Apostle , Preaches the Gospel in Scythia . 30. 1. Androgyni the Priests of the Nile , destroyed by Constantine . 614. 2. An●ncletus Bishop of the Roman Church . 38. 2. Anicetus Bishop of Rome . 54. 2. How highly he honoured Polycarp . 89. 1. Annianus the first Bishop of Alexandria . 38. 2. Annianus is ordained Bishop of Antioch by the Synod of Seleucia . 280. 2. Anniversary or Nativity of the Publick Genius of the City Caesarea . 169. 1. Anomoei , Hereticks . 304. 1. Anomoei and Exucontii . 283. 2. 284. 1. Anteros Bishop of Rome . 106. 1. Anthemius is made Emperour of the Romans by Leo Augustus . 435. 2. Anthemius Praefect of the Praetorium . 369. 2. Anthimus Bishop of Constantinople , an Eutychian . 481. 2. By Severus's perswasion he leaves the See of Constantinople . 482. 1. His Letters to Theodosius . ibid. is ejected out of his See by Justinian . ibid. Anthimus Bishop of Nicomedia , is crowned with Martyrdom . 142. 2. 147. 2. Anthropomorphitae , Hereticks . 357. 2. 358. 2. Antinous Servant to the Emperour Hadrian . 53. 1. Hadrian builds a City in honour of him , and institutes Games . ibid. He is deified . 303. 1. Antioch termed Theopolis . 403. 2. 480. 1. Colonies from the Greeks carried thither . 416. 2. was shaken by a terrible Earthquake in the Reign of Leo Augustu● . 433. 2. The Tetrapylum of Antioch . 434. 1. The Palace also and the Nymphaeum . ibid. Antiochus Bishop of P●olema●s , by Preaching gathers a vast sum of money . 360. 2. Antipater Son of Herod the Ascalonite , 8. 2. 10. 1. made Procurator of Judaea by Hyrcanus . 10. 1. Antipater Bishop of Rhosus . 304 , 1. Antoninus , Zebinas and Germanus , Martyrs in Palestine . 165. 1 , 2. Antonius Bishop of Germa . 385. 2. is killed by the Macedoniani . ibid. Antonius a Monk. 233. 2 His Apophthegme , 318. 1. Anulinus Proconsul of Africa . 193. 2. Apelles , an Heretick . 79. 2. Ap●aca a place in Phoenice , infamous for the worship of Venus . 597. 1. 677. 1. Apianus , a writer of the Roman Affairs . 513. 2. Apion , wrote upon the Six-days-work . 89. 2. Apocalypse , whether written by Saint John the Evangelist , or by another . 130 , &c. Apollinaris Bishop of Hierapolis . 66. 2. 290. 1. His Books . ibid. and 67. 1. Apollinares , two Laodicaeans , Father and Son , 284. 1 , 2. their Heresie . ibid. Their Books . 296. 1 , 2. Apollinaris is ordained Bishop of Alexandria after Zoilus . 495. 1. He was present at the fifth Constantinopolitan Synod . 495. 2. Apollonia a Virgin of Alexandria , is made a Martyr . 110. 1. Apollonides an Heretick , corrupted the Books of Sacred Scripture . 90. 2. Apollonius , an Ecclesiastick Writer . 82. 2. Apollonius underwent an illustrious Martyrdom at Rome . 85. 1 , 2. Apollophanes , a Philosopher . 101. 1. Apostles , many termed such , besides the twelve . 13. 2. Apostles and Christ , their images carefully preserved . 126. 1 , 2. Apostles and Evangelists , determined nothing concerning the Feast of Easter . 345. 1. Apphianus a Martyr in Palestine . 159. 2 , &c. Aquila of Pontus , rendred the Books of the Old Testament into Greek . 77. 2. Aquila Praefect of Alexandria . 92. 2. 94. 1. Arabianus Bishop of Antro● . 304. 1. Arabianus an Ecclesiastick Writer . 89. 2. Arcadius is proclaimed Augustus . 334. 2. Archelaus Son to Herod . 12. 1. Archelaus's disputation against Manichaeus . 234. 2. Archelaus , Consularis of Phoenice . 239. 1. Ardaba , a Town of Phrygia , Montanus's Country . 81. 1. Ardaburius Master of the Eastern Milice . 411. 2. Ardaburius , a General of the Romans . 378. 1. is sent into Italy . 381. 2. Areobindus , a General of the Romans . 378. 2. vanquisheth the Persians . ibid. Ares , Probus , and Elias , Egyptians , Martyrs in Palestine . 166. 1. Arians were wont to call the Catholicks Sabellians . 235. 1. Arians were termed Porphyrians . 221. 2. Aristides wrote an Apology in defence of the Christians . 51. 1. Aristion and John the Presbyter or Elder , Disciples of our Lo●● . 49. 2. Aristobulus , King and High-Priest of the Jews . 8. 2. Aristobulus , one of the Seventy Translatours . 137. 2. Aristonicus Bishop of Seleucia upon Belus . 304. 1. Aristotlee's Book , entitled Peplum . 302. 2. Arius and Euzoius present a Libell of faith to Constantine . 237. 1. Arius asserts a new Opinion . 211. 1 , 2. His followers . 212. 1. Their assertions . ibid. He writes a Book entitled Thalia . 221. 1. His Books are ordered to be burned . 221. 2. His fraud in subscribing . 243. 1. His death . ibid. Armatus kinsman to Verina Augusta , is slain by Zeno Augustus . 462. 2. His Son Basiliscus , from being Caesar , is by Zeno compelled to be made a Presbyter . ibid. Arsacius , Chrysostome being ejected , is ordained Bishop of Constantinople . 366. 2. Arsenius a Bishop of the Melitians . 238. 2. Subscribes to Athanasius's deposition . 240. 1 , 2. Arsenius a Monk. 317. 1. Arsenius is by Zeno advanced to be Augustalis and Dux of Egypt . 461. 2. Artemon's Heresie . 89. 2. The Authour thereof was Theodotus a Tanner . 90. 1. Ascholius Bishop of Thessalonica . 331. 2. Asclepas Bishop of Gaza . 251. 2. 261. 2. Asclepiades Bishop of Antioch . 96. 2. Asclepiadotus an Heretick , disciple to Theodotus . 90. 2 He mended the Books of Sacred Scripture . ibid. Asclepius a Bishop of the Marcionites , was burnt for the faith of Christ. 166. 1. Asiaticus Dux of Phoenice Libanensis . 469. 2. Asinius Quadratus , a Writer of Roman-affairs . 513. 2. Aspar Son to Ardaburius . 381. 2. He , together with his Sons , is slain by Leo Augustus . 436. 1. Asterius a Sophist . 242. 1. Marcellus Bishop of Ancyra wrote against him . ibid. Asterius Comes of the East , quarrells with Gregory Bishop of Antioch . 517. 2. He is killed in the Earthquake which ruined Antioch . 519. 1. Asturius a Martyr . 125. 2. 126. 1. Ater a Martyr of Alexandria . 111. 1. Athalaricus Son of Theodoricus King of the Goths . 486. 1. Athanasius Deacon of the Alexandrian Church . 216. 2. He is made Bishop of Alexandria . 229. 1. He is calumniated by the Eusebians . 237. 2. is banished into the Gallia's . 242. 1. Goes to Rome . 250. 1. is restored in the Serdican Synod . 257. 2. Returns to Alexandria . 260. 1. dyes . 315. 2. Athanasius's Book of Synods . 227. 1. His Book concerning the Life of Saint Anthony . 233. 2. 317. 1. His Letter to his Acquaintance . 272. 2 , &c. His Apologetick concerning his own flight . 291. 2. Athanasius Bishop of Ancyra . 304. 2. Athanarichus King of the Goths . 326. 1. He surrenders himself to Theodosius . 334. 2. At●alus of Pergamus , a Martyr at Lyons . 70. 1 , &c. Articus Bishop of 〈◊〉 in P●rygia ▪ 1●2 . 1. Articus is ordained Bishop of Constantinople . 369. 1. His Character . 370. 1. He puts Chrysostom●'s name into the Dypt●cks again . 382. 1. Articus Bishop of Nicopolis . 443. 2. Attis the same with Ado●●s and Bacchus . 302. 2. Augustus Reigned seven and fifty years . 12. 1. Avilius Bishop of Alexandria . 38. 2. Avitus Reigned eight months . 428. 2. Aurelianus preparing for a Persecution , is smitten by Divine Vengeance . 135. 1. 660. 1. Aus● the name of Joshua the son of Nave . 5. 1. Auxentius an Arian , Bishop of Millain . 272. 1. 274. 1. 324. 2. Auxentius a Martyr in Palestine . 163. 1. B. BAbylas Bishop of Antioch . 106. 1. He dyed in prison . 108. 2. His Reliques translated . 298. 1. 414. 2. A Church built in honour of the Martyr . ibid. Bacchylides and Elpistus . 64. 1. Bacchyllus Bishop of the Corinthians . 86. 1. Bacurius an Iberian , Dux of Palestine . 233. 2. Master of the Milice . 351. 1. Baptism the Seal of Christ. 40. 2. Baptism of the sick in bed . 113. 2. persons so baptized , were not promoted to be Clergy-men . 114. 1. Baradatus a famous Monk. 432. 1. Barba Bishop of the Arians at Constantinople . 372. 1. Barchochebas Leader of the Jews . 51. 2. 53. 2. Persecuted the Christians . 53. 2. Bardesanes a Syrian . 67. 2. Barlamenus Bishop of Pergamus . 304. 1. Barnabas ▪ one of Christ's 70 Disciples . 13. 2. His Epistle Apoctyphal . 43. 1. Barsanuphius , a famous Monk. 493. 1. Barsumas a Monk , raises Sedition in Syria . 445. 2. Bartholomew Preaches the Gospel to the Indians . 78. 2. Basilicus a Marcionist . 79. 2. Basilides a Martyr . 94. 1. Basilides an Arch-Heretick . 52. 1. He wrote four and twenty Books on the Gospel . 52. 2. He counterfeited two Prophets , Barcabas and Barcoph . ibid. Basilidians , Hereticks . 63. 2. Basiliscus the Brother of Verina wife to Leo Augustus , seizes the Empire , and makes his Son Marcus Casar . 449. 1. His Circular Letter against the Chalcedon-Synod . 449. 2. His Anti-Circular Letter . 452. 2. Basilius Bishop of Ancyra . 266. 1. disputes against Photinus . 269. 1. is deposed . 282. 1. 303. 2. 321. 1. &c. Basilius Bishop of Caesarea in Cappadocia . 310. 1. was a pillar of Truth . 318. 2. Basilius Bishop of Seleucia in Isauria was present at the Second Ephesine Synod . 424. 2. Bassianus and Stephanus Bishops of Ephesus are deposed , and another chosen in their place . 447. 2. Belisarius Master of the Milice in the East , vanquishes the Persians . 483. 2. takes Carthage . 485. 1. takes Rome . 48● . 1. Triumphs at his return out of Africa . 485. 2. Takes Rome again . 486. 2. Bells made use of in the Stews at Rome . 341. 1. Benjamin Bishop of Jerusalem . 5● . 2. Beryllus Bishop of Bostri . 102. 2. 107. 1. Beryllus Bishop of Philadelphia in Arabia . 290. 1. Beri●us , Biblus , and Tripolis , Sea-port Towns in Phoenice , are ruined by an Earthquake . 493. 2. Besas a Souldier , a Martyr at Alexandria . 111. 1. Betthera a very smal City of Judaea . 51. 2. Biblias a Martyr at Lyons 70. 2. Bishop's Chair . 106. 1. Bishops and Clergy ought to give the people a good example . 134. 2. Bishops are to be preferred before any Judge . 615. 2. Bishop of Rome , his autority . 248. 1. 253. 2. Bishops of Rome , their power . 374. 1. Bishops usually wore a black Garment . 367. 2. Bitus Bishop of Carrae . 304. 2. Bizua a Town of Thracia . 314. 1. Blandina a Martyr at Lyons . 70. 1. 72. 1. 73. 2. Blastus an Heretick . 80. 1. 84. 2. Boäne a Lake near Nicomedia . 435. 2. Bonifacius Bishop of Rome . 374. 1. Bonosus Bishop of Rome . 509. 2. Bosci , a sort of Monks in Palestine that fed on the ground as Beasts do . 418. 1. Briso Bishop of Phil●ppopolis in Thracia . 365. 2. Briso Eunuch to Eudoxia Augusta . 364. 2. Bry●ia , places near Antioch . 518. 2. Buddas , termed also Tertbi●thus . 234. 1. He wrote four Books . ibid. 〈◊〉 converted to the ●aith of 〈◊〉 . 385. ● . C. CAb●●nes a little King of the M●●r● ●e●● Trip●ly . 484. 1. 〈◊〉 what manner he vanquished the Van●als in Africa . ibid. Celestinus See Celestinus . Caesarea Philippi , is by the Phoenicians called Paneas . 125 ▪ 2. a Statue erected there to Christ by a woman whom Christ had c●●ed ▪ 126. 1. Caius the Emperour , persecuted the Jews most severely . 18. 2. He seized upon their Prose●●●ae . ibid. Caius an Ecclesiastick Writer flourished under Pope Zephyri●●s . ●9 . 2. His disputation against Proclus 102. 2. Caius and Alexander , Martyrs at Ap●me● . 82. 1. Caius Bishop of Jerusalem . 79. 2. Caius Bishop of Rome . 135. 2. Caius a Bishop . 272. 2 ▪ &c. Callicrates Bishop of Claudiopolis . 303. 2. Callinicus a Melitia● . 238. 1. Callendion is ordained Bishop of A●●ioch . 453. 2. writes Letters to Zeno and Acacius against Peter ▪ Mongus . 456. 2. is banished to Oäsis . 457. 1. Callir●●e a place in Judaea , famous for warm-waters . 11. 2. Callistus wrote the Actions of Julian Augustus in Heroick verse . 299. 2. Callistus Governour of Antioch under Theodosius Junior , built Callistus's Porticus . 415. 2. Candidus wrote upon the Six-days-work . 89. 2. Capito Bishop of Jerusalem . 79. 2. Carbuncle during the Reign of Maximinus , deprived many persons of their sight . 175. 2. Carpocrates Founder of the Sect of the Gnos●icks . 52. 2. Carpocratians . 63. 2. Carya a house at Constantinople . 368. 1. Cassianus Bishop of Jerusalem . 79. 1. Cassianus's Chronographie . 97. 2. Cassius Bishop of Tyre . 89. 1. Cataphrygae , Hereticks . 67. 1. the same with the Montanistae . 273. 2. Catholick Church is one , and always like and constant to it self . 53. 1. It 's accomplishments . ibid. Cavades King of the Persians , breaks the League which the Persians had made with the Romans in Theodosius Junior's Reign . 470. 1. He is desirous to give his Kingdom to Ch●sr●●s his youngest Son. 483. 1. Cecropius Bishop of Sebastopolis . 442. 1. Celadion Bishop of Alexandria . 54. 2. Celerinus a Confessour , at first a follower of Nov●tut . 113. 1. Celestinus Bishop of Rome . 374. 1. His Letter to Cyrillus , Johanne● and Rufus . 391. 2. and to Nestorius . 403. 1. Celsus Bishop of Iconium in Pisidia . 102. 1. Cephas , one of the 70 Disciples of Christ. 13. 2. Cerdo Bishop of Alexandria . 40. 1. Cerdo , an Heretick , flourished at Rome . 54. 2. Ceras a Bay of the Pontick Sea. 276. 2. Cerinthus an Arch-Heretick . 44. 1. 130. 1. Saint John the Apostle avoids his company . 44. 2. Chaeromon a Philosopher . 101. 2. Charemon Bishop of the City Nile . 111. 2. Chalcedon-Council . See Council . Chalcedon , its walls demolished by Valens Augustus's Order . 308. 1. The Bishop thereof is made a Metropolitane . 446. 2. Charan a Writer of Grecian History . 513. 2. Chief-Priest . See Pontif. Christ , His Divinity . 2. 2. In Christ two Natures . ibid. and 692. 1 , 2. Christ was acknowledged and worshipped by all the Prophets and just men . 2. 2. Christ , under the shape of man , appeared to Abraham , Jacob , J●shua . 3. 1. Christ's Kingdom is foretold by Daniel , that it should come after the end of the world . 4. 2. The Name of Christ Venerable in ancient Times . 5. 1. Christ , the name of the Jewish High-priests and Kings . ibid. Christ's Priesthood . 6. 1. Christ's Birth under Augustus . 7. 2. His Genealogy , as 't is drawn by Saint Matthew and Saint Luke , reconciled . 9. 1. His Baptism under Tiberius . 12. 1. why he would dye . 693. 1 , 2. He is very God. 694. 2. Christian Religion was educated and flourisht together with the Roman Empire . 66. 1. It conferred prosperity upon the Roman world , ibid. Christians , their name foretold by the Prophets . 6. 2. Their Religion very ancient . ibid. and 569. 1. A Christian described . 6. 2. Name of Christians began first at Antioch . 17. 2. whence arose the Crime of Incest and killing infants , which was charg'd upon the ancient Christians . 52. 2 , &c. Name of Christians common to Hereticks also . 55. 1. Chosroes King of the Persians , besieges Antioch and other Cities of Syria 487. 2. At the close of his Life he is Baptized . 490. 1. He burns Melltina . 509. 1. Chosroes Son of Hormisda , is chosen King of the Persians . ●2● . 2. He flies to the Romans , and is adopted by the Emperour Mauricius . 〈…〉 He is carried back to his Kingdom by the Romans . 52● . 1. He gives a Golden Cross to the Church of Saint Sergius the Martyr . 523. 2. He marries Sira a Christian woman , contrary to the Persian Laws . 524. 1. Chrysanthus Bishop of the Novatianists at Constantinople . 372. 1. 374. 1. Chrysaybius Protector to Theodosius , an enemy to Flavianus Bishop of Constantinople . 408. 2. 421. 2. why he was angry with Flavianus . 401. 2. Chrysargyrum , a Tax abolished by the Emperour Anastasius . 470. 2 , &c. It was paid by common whores every fourth year . ibid. Zozimus affirms this Tax to have been begun by Constantine the Great . 472. 1. Evagrius denies it . 472. 2 , &c. Chrysopolis , a City of Bithynia , a Sea-port of the Chalcedonians . 382. 2. 211. 1. Chrysotelia , that is a Golden Tax , first brought up by Anastasius . 474. 2 , &c. Church , its Gifts . 77. 1. 82. 2. Churches , very large and spatious built by the Christians before Diocletian's Persecution . 140. 1. Church of Acacius the Martyr at Constantinople . 368. 1. Church at Alexandria termed Cas●reum . 376. 2. another Church there , called Alexander's . 375. 1. Church Anastasia at Constantinople . 331. 1. Church of the Goths at Constantinople 356. 2. Church is not wont fiercely to persecute Hereticks . 370. 2. Church , the disturbance thereof is usually accompanied with Tumults in the State. 329. Church , its affairs depend on the will and appointment of the Emperours . ibid. Church of Rome , its priviledge . 251. 2. Church of the B. Virgin Mary at Antioch , was called Justinian's Church , from the Builder's name . 512. 1. 518. 2. Church Library first founded by Alexander Bishop of Jerusalem . 102. 2. Circesium , a Castle which is begirt by the Rivers Euphrates and Abora . 505. 1. Clarus Bishop of Ptolemaïs in Syria . 89. 1. Claudianus , a Noble Poet. 416. 1. Clearchus Praefect of Constantinople . 308. 2. Clemens , Saint Paul's companion , the third Bishop of Rome . 32. 1. 38. 2. His Epistle to the Corinthians . 39. 1. 48. 2. He rendred Saint Paul's Epistle to the Hebrews into Greek . ibid. Clemens Alexandrinus . 78. 2. 271. 1. 290. 1. was Master of the Catechetick School at Alexandria . 94. 2. 96. 2. His Books . 97. 2. Cleobians , Hereticks amongst the Jews . 63. 2. Cleomedes is Deified . 302. 2. Clopas or Cleophas was the Brother of Joseph . 38. 1. Caele-Syria , afterwards named Syria Secunda . 467. 2. Caemeteries of the Christians . 122. 2. 125. 1. Assemblies wont to be held in them . 172. 2. Comentiolus by the Emperour Mauricius is sent Master of the Milice into the East . 522. 1. Comites of the first and second Order . 606. 2. Communion of the Laicks . 113. 2. Conon , from being Bishop of Apamia , becomes a Souldier in the Army of the Isauri . 469. 2. Conon Abbot of the Monasterie of Saint Saba in Palestine . 495. 2. Constantia wife to Licinius , Sister to Constantine the Great . 236. 1. Constantianae , Baths so called at Constantinople . 308. 1. 366. 2. Constantinus Junior's Letter to the Alexandrians 246. 2. His death . 247. 1. Constantine saluted Augustus by the Souldiers . 149. 1. 209. 2. Sees the sign of the Cross in the Heavens . 210. 1. 540. 2. Erects the signe of the Cross in Rome . 177. 2. 544. 1. Invites his Subjects to Embrace Christianity . 567. 1 , &c. His Empire was not Bloudy . 576. 1. He entertains the Bishops at a Banquet . 581. 1. He forgives his Subjects the fourth part of the Tribute . 607. 1. On Easter-day he bestows Alms on all persons . 613. 2. He abolishes the penalties of Single-life and want of Children . 614. 2 , &c. during his Reign two Vices prevailed , Covetousness and Hypocrisie . 624. 2. He is Baptized at Nicomedia . 628. 1. 243. 2. He dyes on the day of Pentecost . 629. 2. His Funeral very splendid . 630. 1 , &c. He was buried in the Church of The Apostles , 631. 2. Constantine built two Churches at Constantinople , the one called Irene , the other The Apostles . 229. 2. 253. 1. Constantius Chlorus Father to Constantine the Great , a most Religious Prince . 149. 1. He did not persecute the Christians . ibid. and 535. 1. His Clemency towards his Subjects . 535. 1. how he tryed their zeal for the Christian Religion . 536. 2. when he dyed . 209. 2. Constantia a Mart-Town of the Gazaei . 618. 2. Consubstantial , in what sense to be taken . 304. 1. Consulate of Paulinus and Julianus . 227. 2. of Felicianus and Titianus , 244. 1. Consulate of Acindynus and Proculus . 247. 1. of Marcellinus and Probinus . 248. 1. of Constantius III. and Constans II. 250. 2. of Eusebius and Rufinus . 257. 1. of Sergius and Nigrinianus . 264. 1. 266. 1. of Constantius Aug. VI. and Gallus II. ●69 . ● . of Constantius VII . and Gallus III. 270. 1. of Arbetion and Lollianus . ibid. of Dacianus and Cerealis . 278. 1. Of Eusebius and Hypatius ▪ ibid. of Constantius X. and Julian III. 282. 2. of Taurus and Florentius . 283. 2. and 284. 2. Consulate of Julian Aug. IV. and Salustius . 299. 2. Consulate of Jovian Aug. and Varronianus . 304. 2. Consulate of Valentinian Aug. and Valens Aug. I. 306. 1. 2. of Gratianus and Dagalaisus . ibid. of Lupicinus and Jovinus . 310. 1. of Valentinian II. and Valens II. ibid. of Valentinian III. and Valens III. 313. 2. of Gratianus II. and Probus . 315. 2. of Valens Aug. V. and Valentinian Junior I. 327. 1. of Valens VI. and Valentinian Junior II. 328. 1. Consulate of Ausonius and Olybrius . 330. 1. of Gratianus Aug. V. and Theodosius I. 331. 1. of Merobaudes and Saturninus . 337. 1. of Richomeres and Clearchus . 337. 2. of Arcadius Aug. and Bauton . ibid. of Theodosius Aug. II. and Cynegius . 338. 1. of Tatianus and Symmachus . 341. 1. of Theodosius III. and Abundantius . 350. 2. of Arcadius III. and Honorius II. 351. 1. of Olybrius and Probinus . ibid. Consulate of Caesarius and Atticus . 352. 2. of Honorius IV. and Eutychianus . 353. 1. of Stilichon and Aurelianus . 367. 1. of Honorius VI. and Aristaenetus . 366. 2 of Stilichon II. and Anthemius . 367. 1. of Arcadius Aug. VI. and Probus . ibid. of Honorius VII . and Theodosius II. 367. 2. 372. 1. of Bassus and Philippus . 368. 2. of Honorius IX . and Theodosius Junior V. 372. 1. of Honorius X. and Theodosius VI. 376. 2. of Monaxius and Plintha . 377. 1. of Honorius XIII . and Theodosius X. 379. 2. of Asclepiodotus and Marinianus . 381. ● . Consulate of Theodosius Junior XI . and Valentinianus Caesar. I. 383. 2. of Theodosius Junior XII . and Valentinianus Aug. II. 383. 2. of Hierius and Ardaburius . 384. 2. of Felix and Taurus . ibid. of Theodosius Junior XIII . and Valentinianus III. 385. 2. of Bassus and Antiochus . 387. 2. of Theodosius XIV . and Maximus . 391. 1. of Areobindus and Aspar . ibid. of Isidorus and Senator . 393. 1. of Theodosius XVI . and Faustus . 393. 1. and 357. 1. of Theodosius XVII . and Festus . 394. 2. Coracio an Egyptian , confuted by Dionysius Alexandrinus . 130. 1. Cornelius a Centurion , the first of the Gentiles that was baptized by Peter . 17. 2. Cornelius Bishop of Antioch . 63. 1. Cornelius Bishop of Rome . 108. 2. His Letter against Novatus . 223. 1. Cornelius Gallus the first Praefect of Egypt 473. 2. Cornutus a Philosopher . 101. 2. Cosmas Bishop of Epiphania in Syria , refusing to consent to Severus's Synodick Letters , separates from his communion , and sends him a Libel of deposition . 469. ● . Councils always summoned by the Emperours autority , since they became Christians . 329. Councils in Asia against Montanus's Heresie . 81. 2. Councils , their usefulness and necessity . 547. 2. Council in Palestine concerning the celebration of Easter-day . 86. 2. Council at Rome under Pope Victor , concerning the same question . ibid. Council of the Bishops of Pontus about the same affair . ibid. Council of the Bishops in Gallia about the same thing . ibid. Council of the Churches of Osdroena and Mesopotamia . ibid. Council in Arabia against the Errours of Beryllus . 107. 1. Another Council in Arabia . 108. 1. Council at Rome against Novatus . 112. 2. Council of Africk against Novatus . ibid. Council at Antioch about the Lapsed , and concerning Novatus's Opinion . 116. 1 , 2. Council at Iconium and Synnada concerning re-baptizing Hereticks 119. 2. Council of Antioch against Paul of Samosata 132. 2. Council at Rome about the Cause of Caecilianus . 194. 2. Council at Orleance concerning the same matter . ibid. Council at Alexandria under Athanasius . 290. 1. Council at Alexandria under Theophilus , against Origen's Books . 360. 1. Council at Antioch . 248. 1. Draught of the Creed published there . 249. 1. Council at Antioch , celebrated by Acacius . 283. 2. Council at Antioch under Jovianus . 303. 2. Council of Ariminum . 271. 2. Council of Constantinople . 242. 1. Council of Constantinople under Constantius . 281. 1. Council of Constantinople under Theodosius . 331. 2 , &c. Council of Constantinople against John Chrysostome . 365. 2. Council of Ephesus against Nestorius . 387. 1. 403. 1. &c. Council at Jerusalem . 240. 2. A second Council at Jerusalem ▪ 263. 1. Council of the Macedoniani at Antioch . 330. 2. Council of the Macedoniani at Lampsacus . 306. 1. Council at Millain . 271. 1. Council of Nice , or Nicaea . 577. 2 , &c. two reasons thereof . 215. 2. the Canons . 227. 1. Subscriptions of the Bishops , day and year when held . ibid. it s Synodick Letter . 219. 1. &c. Council at Nice in Thracia . 275. 2. Council of Novatians in the Village Pazum . 324. 1. Council of Novatians at Sangaram . 344. 1. Council at the Oak against John Chrysostome . 363. 2. Council at Seleucia in Isauria . 278. 1. it was divided into two parts ▪ as was the Ariminum-Council . 278. 2. Council at Serdica . 256. 2. Council of the Bishops of Sicilie . 312. 2. Council of Sirmium , 266. 1. Draught of the Creed published there ▪ 266. 2 , &c. Council of Tyre . 23● . 1. Deposes Athanasius . 240. 1. Council of Constantinople under Justinian , on what account convened . 495. 2. The matters transacted therein . 49● . 1 , &c. Council at Ephesus , the second there , over which Dioscorus Bishop of Alexandria presided . 408. 2. therein Eutyches is restored ▪ and Flavianus condemned . 409. 1. Council at Chalcedon , and the affairs transacted there . 421 ▪ 2. 423 , &c. the Draught of the Creed published there ▪ 425. 1 , 2. An Epitome of the Acts of that Council . 437 , &c. Council of the Bishops of Asia in the City Ephesus under Basiliscus . 451. 1. the supplicatory-Libel presented by them to Basiliscus . ibid. Creed , the Draught of that published in the Nicene Council . 217. 1. 218. 2. Creeds , how many were set forth . 281. 2. Crescens is sent into the Gallia's by Saint Paul the Apostle . 32. 1. Crescens a Cynick Philosopher . 60. 1 , 2. Cyonius a Philosopher . 101. 1. Cross , the signe thereof salutary and vivifick . 556. 2. 678. 1. Constantine used to seal his face with the signe thereof . 576. 2. He set up the signe of the Cross in the palace . 593. 2. Signa of the Cross , the Defence and Guard of the Empire . ibid. the Amulet of Daemons . 674. 1. its power and efficacy . 679. 2 , &c. Crosses of Sylver in the Church . 359. 1. Cross , the salutary and vivifick wood thereof , in the City Apamia . 488. 1. Cabit of the Nile carried to Scrapis's Temple . 230. 2. Constantine orders it to be carried into the Church . ibid. Culcianus a fierce persecutor of the Christians , is slain . 181. 2. Cars a Scythian , commands the right-wing of the Roman Army , and routs the Persians . 508. 1. He makes an irruption into the Persians Country , and winters there . 509. 1. Cynegica , a Region not far from Antioch . 467. 2. 497. 2. Cypriana , so the Carthaginians termed the Feast-day of Saint Cyprian . 485. 1. Cyprianus the Bishop . 112. 2. was of opinion that Hereticks ought to be re-baptized . 117. 2 , &c. Cyrillus Bishop of Antioch . 135. 2. Cyrillus is ordained Bishop of Alexandria . 372. 2. His power more than Sacerdotal . ibid. He drives the Jews out of Alexandria . 375. 2. He writes to Nestorius . 403. 1. He presides in the Synod of Ephesus . 404. 1. His Letter to John Bishop of Antioch . 405. 1. Cyrillus is ordained Bishop of Jerusalem . 276. 1. being deposed , appeals to a greater Synod . 280. 1. Cyrinus Bishop of Chalcedon . 363. 2. dyes by a putrified wound . 366. 2 , &c. Cyrus King of the Persians . 532. 1. Cyrus Bishop of Beroea . 235. 2. Cyrus Praefect of the Praetorium , famous for his Poetry . 416. 1. D. DAcidizus , a Sea-port . 314. 2. Dadastana a place in the Confines of Galatia and Bithynia . 304. 2. Dalmatius the Caesar. 263. 2. Dalmatius the Censor , Son to Constantine's Brother . 238. 2. Damas Bishop of Magnesia . 47. 2. Damasus is ordained Bishop of Rome . 324. 1. Damophilus or Demophilus what He wrote concerning the City Rome . 515. 2. Daniel the Prophet , his praise . 651. 2 , &c. Daras in Mesopotamia , is built by the Emperour Anastasius , in the Frontiers of the Persians and Romans . 470. 1 , 2. is besieged by Chosroes . 505. 2 , &c. and is taken . 506. 1. is restored to the Romans . 523. 1. Deacons , seaven of them ordained by the Apostles . 15. 2. Decius the Emperour's Edict against the Christians . 110. 2. His death . 660. 1. Decuriones enrolled in the Registers of the Curi● , were Senators as ' t were . 475. 1. Dedication of the Martyrium , or Jerusalem Church . 621. 2. Demetrianus Bishop of Antioch . 116. 2. 118. 1. Demetrius Bishop of Alexandria . 86. 1. Demophilus . See Damophilus . Demophilus a Bishop . 272. 1. 273. 2. Demophilus is made Bishop of Constantinople . 313. 2. is ejected by Theodosius . 331. 2. Description of the Church at Tyre ▪ 188 ▪ &c. Description of the Jerusalem Church . 189 , &c. Description of the Dominicum at Antioch . 594. 1. 680. 1. of the Church of the Apostles at Constantinople . 626. 1. Desposyni , by that name the kindred of our Saviour were called ▪ as were likewise those descended from them . 10. 1. They came from Na●ara and Cochaba . ibid. Dexippus an Historian , wrote the wars of the Scythians . 513. ● . Didymus a blind man. 320. 1. Three Books of his concerning the Trinity . 320. 2. Didymus a Monk. 317. 1. Digamists by some not admitted to the Sacrament . 348. 1. Diocaesar●a a City of Palestine . 270. 1. Dio Cassius brought down the Roman History as far as the Empire of Antoninus Elagabalus . 513. 2. Diocletian's Edicts against the Christians . 1●1 . 1. 143. 2. 154. 1. He and Maximianus Herculius resign the Empire . 209. 2. Diocletian runs mad . 148. 2. 660. 1. He dyes at Salona . 210. 2. Diodorus Siculus an Historian , continued his History to the Times of Julius Caesar. 513. 2. He wrote an Epitome of Libraries ▪ 690. 1. Diodorus Bishop of Tarsus . 334. 1. Diodorus from being a Monk is made Bishop of Tarsus . 354. 1. Diogenes Bishop of Cyzicus , was present at the second Ephesine Synod . 438. 1. Diomedes the Silentiarius . 432. 1. Dionysia a Martyr of Alexandria . 11● . 1. Dionysius Areopagita , the first Bishop of Athens . 32. 1. Dionysius Bishop of Corinth . 64. 1. His Catholick Epistles . ibid. Dionysius Bishop of Rome . 120. 1. 132. 1. Dionysius the Ex-consularis 620. 2. Dionysius Halicarnassensis . 513. 2. 690. 2. Dionysius Alexandrinus , Origen's disciple , was master of the Alexandrian School . 106. 1. is ordained Bishop . 107. 2. for the faith of Christ is banished to Taposiris . 109. 1. His Books . 116. 1 ▪ 2. 126. 2. 132. 1. He is banished to Cephro . 122. 2. He dyes in the Reign of Gallienus . 133. 1. Dionysius's Book entitled Corona . 302. 2. Dionysius Bishop of Alba in Italy . 271. 1. Dioscorus a Confessour . 111. 1. Dioscorus a Presbyter of the Alexandrian Church . 124. 1. Dioscorus Bishop of Alexandria , presided at the second Ephesine Synod . 408. 2. He deposes Flavianus and Eusebius . 409. 1. He is condemned in the Chalcedon Council . 424. 2. He is banished to Gangra . 426. 2. A Libel of deposition is sent to him . 441. 2. He was not deposed on account of the faith . 446. 1. Disciples of Christ , their order and names are no where found written ▪ 13. 2. Dius Bishop of Jerusalem . 96. 1. Dius , Faustus , and Ammonius Presbyters of the Alexandrian Church , Martyrs . 148. 1. Docetae , Hereticks . 97. 1. Doctrines , or Institutions of the Apostles , an Apocryphal Book . 43. 1. Dolichianus Bishop of Jerusalem . 76. 2. Dominica , so the Churches consecrated to the Lord Christ are named . 698. 1. Dominica Augusta , Valen's wife . 322. 1. 329. 2. Domitian , the second Persecutor of the Christians . 39. 1. He issued out an Edict , and ceased the Persecution . 40. 1. Domitianus Bishop of Melitina , kinsman to the Emperour Mauricius . 523. 1. His commendation . ibid. Domitilla for the faith of Christ is banisht into the Island Pontia . 39. 1. Domninus a Martyr . 163. 1. Domninus successour to Ephraemius in the Bishoprick of Antioch . 495. 1. was present at the Fifth Constantinopolitane Synod . 495. 2. Domnus Bishop of Caesarea in Palestine . 125. 1. Domnus Bishop of Antioch . 134. 2. Domnus successour to Johannes in the Bishoprick of Antioch , is deposed in the Second Ephesine Synod . 409. 2. comes to Symeones the Stylite . 410. 2. Dorotheus a Presbyter of the Antiochian Church . 135. 2. Dorotheus , one of the Bed-chamber to the Emperour . 139. 2. 142. 1. is crowned with Martyrdom . 142. 2. Dorotheus Bishop of the Arians at Antioch . 330. 1. is translated to Constantinople . 337. 2. Dositheus Founder of the Sect of the Dositheans . 63. 2. Dositheus Bishop of Seleucia ▪ then of Tarsus ▪ 389. 1. Dracilianus Vicarius to the Praefecti Praetorio . 224. 1. 587. 2. Dracontius Bishop of Pergamus . 282. 1. Dusares and Obadas , Gods of the Arabians . 689. 1. Dux of Phoenices . 173. 2. Dyrrachium , anciently called Epidamnus , is ruined by an Earth-quake . 481. 1. E. EAster , observed by those of Asia , on the fourteenth day of the Moon . 86. 1 , 2. the Dissension concerning the Celebration of Easter continued till the Nicene Council . 577. 1. The Nicene Council's Decree concerning Easter-day . 582. 2. Easter-day was kept by the Ancients , from usage and custome . 346. 1. Ebionites , Hereticks , who they were . 43. 2 , &c. why so called . ibid. Ecclesiasticks , their degrees of Deacons , Presbyters , and Bishops . 24. 1. 143. 1. of Readers and Exorcists . ibid. Eccb●tius the Sophist 285. 2. His Levity in changing his Religion . 295. 1. He is termed an ill Sophist by Libanius . 300. 2. Edessa a most Christian City . 16. 1. Edessa a City of Mesopotamia . 314. 2. Edessa a City of Osdroena , is drowned by the overflowing of the Scirtus . 481 ▪ 1. is rebuilt by Justinus Senior , and named Justinopolis . ibid. An Image of Christ , not made with hands , is kept there . 489. 1. Egyptians do boast , that Geometry , Astronomy , and Arithmetick were first found out amongst them . 688. 2. Elaea a Village , in the Suburbs of Constantinople . 383. 2. Elephantina a Town in the Frontiers of Thebais . 407. 2. Eleusinus Bishop of the second Cappadocia . 466. 1. Eleusius Bishop of Cyzicus 276. 1. 279. 2. is deposed in the Constantinopolitan Synod . 282. 1. Eleutherus Bishop of Rome . 68. 75. 1. 76. 2. Elpidius Bishop of Satala . 282. 1. Empire of Rome when first divided . 148. 2. 171. 1. Emperour's Office , what it is . 448. 1. Encratitae , their Heresie . 67. 1. Ennathas a Virgin , Martyr'd in Palestine . 165. 2. Enoch , his Apocryphal Book . 137. 2. Ephorus and Theopompus , Writers of Graecian History . 513. 2. Ephraemius Comes of the East under Justinus . 480. 1. He is chosen Bishop of Antioch by the Citizens , to whom he came in the time of the Earth-quake . ibid. and 487. 2. 494. 2. Ephres Bishop of Jerusalem . 51. 2. Epimachus and Alexander , Martyrs at Alexandria . 111. 1. Epimenides the Cretian , an Initiator . 297. 1. Epiphanius's Book , entitled Ancoratus . 350. 1. Epiphanius Bishop of Cyprus , having assembled a Synod of Bishops , condemns Origen's Books . 360. 1. comes to Constantinople . 361. 2. Holds assemblies , and ordains there , without the consent of John Chrysostome . ibid. Epiphanius Bishop of Tyre , refuses subscribing to Severus's Synodick Letter . 468. 2. Epiphanius Bishop of Constantinople . 482. 2. 485. 1. Episcopal Jurisdiction . 390. 1. Epistle of the Monks of Palestine , to Alcison the Bishop . 427. 2. 465. 2. 468. 2. Eros Bishop of Antioch . 63. 1. Eruli converted to Christianity , under Justinian 486. 2. Essaeans , Hereticks of the Jews . 63. 2. Estba first of all married to Matthan , then to Melchi . 9. 2. Evagrius is ordained Bishop of Antioch . 338. 2. Evagrius Bishop of Constantinople . 313. 2. is banished . 314. 1. Evagrius Bishop of Mytilene . 280. 2. Evagrius Bishop of Siculi . 304. 1. Evagrius a Monk. 291. 1. 317. 2. wrote two Books , the one entitled The Monk , the other The Gnostick . ibid. His Book entitled The Practick . 318. 2. A passage quoted out of that Book termed The Gnostick . ibid. Evarestus Bishop of Rome . 47. 1. Eucharist , those that received it , said Amen . 114. 2. what was left of it , at Constantinople was given to Boys , to be eaten and drank . 494. 2. Eudaemon a Melitian . 238. 1. Eudaemon a Presbyter . 342. 2. Eudocia an Athenian , wife to Theodosius Junior . 380. 1. 416. 1. She wrote Poems . 380. 1. She comes to Antioch . 416. 2. The Antiochians bestow a Brazen Statue on her . 417. 1. She goes to Jerusalem , to pay her Vow . 417. 1. She converses with the Monks that lived there . 419. 2. She builds Saint Stephen's Church at Jerusalem . ibid. Eudocia Junior , daughter to Valentinianus Placidus and Eudoxia , marries Hunericus Son to King Geizericus . 428. 2. Eudoxia Theodosius Junior's daughter . 392. 2. 416. 2. She marries Valentinianus Placidus . 392. 2. 416. 2. After Valentinian's death she marries Maximus . 428. 2. she calls Geizericus out of Africk . ibid. Eudoxia Augusta , her Silver Statue . 365. 1. Eudoxius Bishop of Germanicia . 254. 2. Seizes upon the Bishoprick of Antioch . 271. 2. is deposed . 280. 2. is ordained Bishop of Constantinople . 282. 2. dyes . 313. 2. Euelpis a Laick , Preaches in the Church . 102. 1. E●e●hius a Bishop . 311. 2. Eugenius sets up for a Tyrant in the West . 350. 1. is slain . 351. 1. Eulogius , after Johannes , is ordained Bishop of Alexandria . 509. 2. 526. 1. Eumenes Bishop of Alexandria . 51. 2. Eunomians don 't baptize into the Trinity , but into the death of Christ. 350. 1. Eunomius , Aëtius's Notary . 271. 1. is made Bishop of Cyzicus . 307. 1. writes Comments on Saint Paul's Epistle to the Romans . ibid. Separates himself from Eudoxius . 313. 1. Eunomius Bishop of Nicomedia contends with Anastasius Bishop of Nicaea about some Cities . 447. 2. Eunuch to Queen Candace , was the first that Preach'd the Gospel to the Ethiopians . 16. 2. Eunus , call'd also Cronion , a Martyr at Alexandria . 110. 2. Eu●dius the first Bishop of Antioch after Saint Peter . 40. 1. Euphemia the Martyr's Church at Chalcedon . 356. 1. is described . 422. 1 , &c. two Miracles performed there . ibid. Euphemius , after Fravita , is ordained Bishop of Constantinople . 462. 1. He is banished . 465. 2. Euphrasius is ordained Bishop of Antioch . 479. 1. He is buried in the Earth-quake at Antioch . 479. 2. Euphronius a Presbyter , born at Caesarea in Cappadocia . 602. 2. Euphronius is ordained Bishop of Antioch . 236. 2. Euprepi●s's Monastery near Antioch . 406. 1. Eusebius a Deacon of the Alexandrian Church , afterwards Bishop of Laodicea . 124. 2. 136. 1. Eusebius Pamphilus Bishop of Caesarea , his Letter to the Caesareans concerning the Nicene Synod . 217. 2. &c. He drew up a Draught of the Creed , and proposed it to the Nicene Synod . 218. 1. How he explains the term Homoöusios . 218. 2. He wrote three books against Marcellus . 258. 1. He was no Arian . ibid. &c. He wrote the History of the Church from the Apostles times , to those of Constantine . 472. 2. He made a Speech in the Nicene Synod , in praise of Constantine . 529. 1 , 2. He spake another Oration in the Palace to the Emperour Constantine , on his Tricennalia . ibid. and 622. 1. The Antiochians invite him to be their Bishop . 599. 2. Constantine commends him for refusing that Bishoprick . 602. 1. He recited an Oration before Constantine in the Palace . 617. 1. He wrote against Porphyrius . ▪ 302. 1. and Constantine's Life . 209. 1. and 345. 2. Eusebius Emisenus . 248. 2. Eusebius Bishop of Samosat● . 304. 1. Eusebius Bishop of Nicomedia , writes Letters to many Bishops , in favour of Arius and his followers . 211. 2. He is angry with Alexander Bishop of Alexandria . 213. 2. He is translated to the Bishoprick of Constantinople . 247. 2. He dyes . 250. 2. Eusebius Provest of the Bed-chamber to the Emperour , favoured the Arians . 246. 1. He is put to death . 287. 1. Eusebius Scholasticus , Scholar to Troïlus the Sophist . 357. 1. Eusebius Bishop of Vercella . 271. 1. 289. 2. a defender of the true Faith. 293. 2. Eusebius and Theognius subscribed to the Nicaene Creed , but would not subscribe to the Anathematism . 228. 2. being banished on that account , they presented a penitentiary Libel to the Bishops . 228 , 1. Eusebius Bishop of Dorylaeum , accuses Eutyches . 408. 1. His Libel presented to the Emperour against Dioscorus . 423. 2 , &c. Eusebius Bishop of Ancyra , was present at the second Ephesine Synod . 424. 2. Eusebius , a Writer of the Roman History , from Augustus to the death of the Emperour Carus . 513. 2. Eustathius Bishop of Antioch , ordains Evagrius Bishop of Constantinople . 313. 2. He is banished by Valens . 314. 1. Eustathius Bishop of Antioch accuses Eusebius Bishop of Caesarea . 235. 2. He is deposed in the Synod at Antioch . ibid. He is accused by Cyrus Bishop of Beraea . ibid. Eustathius Bishop of Antioch , finds fault with Origen . 362. 1. Eustathius Bishop of Sebastia . 278. 2. is suspended from Communion . 280. 2. He is deposed in the Constantinopolitan Synod . 282. 1 , &c. Eustathius Epiphaniensis , a writer of History . 514. 1. He closes his History on the 12 th year of the Emperour Anastasius . 470. 1. Eustathius Bishop of Berytus , wrote a Letter to Johannes a Bishop , concerning the affairs transacted in the Chalcedon Synod . 421. 2. He was present at the second Ephesine Synod . 424. 2. Eustochius Bishop of Jerusalem . 493. 1. He succeeded Macarius . 495. 1. He drove the Origenists out of the New Laura . 495. 2. Eutychius , a Bishop . 280. 2. Eutyches . 408. 1. Eutychianus Bishop of Rome . 135. 2. Eutychianus , a Novatian Monk. 226. 2. His Miracles . ibid. Eutychian Hereticks have corrupted many books of the Ancient Fathers , and have fathered many of Apollinaris's Books , on Athanasius , Gregory Thaumaturgus , and Julius . 466. 2. Eutychius disciple to Eunomius , coyn's a new Opinion . 350. 1. Eutychius , after Menas , is ordained Bishop of Constantinople . 495. 1. He had before been Apocrisarius to the Bishop of Ama●ia . 496. 1. He is ejected out of his See. 497. 2. He is restored . 509. 2. Eutropius Praefect of the Imperial Bed-chamber . 355. 1. the first and the onely Eunuch that was ever made Consul . ibid. Euzoïus is made Bishop of Antioch . 283. 1. is sent to Alexandria . 316. 1. He dyes . 327. 1. F. FAbian Bishop of Rome . 106. 1. Fabius Bishop of Antioch . 108. 2. Fadus Procurator of Judaea . 20. 2. Familiar-spirits , or paredri . 52. 2. Famine takes away bashfulness . 33. 1. Fate and Fortune ▪ empty names onely . 639. 2. 641. 1. Faustus , Eusebius , and Chaeremon , Deacons of the Alexandrian Church . 122. 1. Faustus a Martyr under Diocletian . 124. 2. Feast of Our Lord's Ascension . 383. 2. Feast of Our Lord's Nativity . 365. 2. Felix Procurator of Judaea . 25. 2. Felix Bishop of Rome . 135. 2. Felix , from being a Deacon , is ordained Bishop of Rome . 275. 2. Felix the Pope , successour to Simplicius , sends a Deposition to Acacius . 459. 1. Acacius did not acknowledge that deposition . 459. 2. He sends Vitalis and Misenus Legates to Zeno Augustus . ibid. Festus Procurator of Judaea . 26. 2. Firmilianus Bishop of Caesarea in Cappadocia . 105. 2. 116. 1. 118. 1. Firmilianus President of Palestine . 163. 2. is beheaded . 169. 1. Firmus Bishop of Caesarea in Capadocia 394. 2. Flaccillus , or Placitus Bishop of Antioch . 248. 1. Flavianus President of Palestine . 154. 1. Flavianus is ordained Bishop of Antioch . 334. 2. a difference amongst the Bishops on account of his Ordination . 336. 2. He appeases the anger of Theophilus of Alexandria . 338. 2. Flavianus , after the death of Proclus , is ordained Bishop of Constantinople . 408. 1. He condemns Eutyches in a Synod assembled at Constantinople . ibid. Flavianus is ordained Palladius's successour in the Bishoprick of Antioch . 462. 2. He is ejected by the Emperour Anastasius . 465. 2. He is banished to Petrae a Town in Palestine . 467. 1 , 2. Florentius Bishop of Sardis . 442. 1. Florinus a Presbyter of the Church of Rome , falls into Heresie . 80. 1. 84. 2. Florus Procurator of Judaea . 30. 2. Florus Dux and Prefect of Alexandria . 426. 2. Fravita is ordained Acacius's successour in the See of Constantinople . 461. 2. Fravitus a Goth , a person of great valour . 357. 1. Fritigernes , Leader of the Goths . 326. 1. Frumentius is created the first Bishop of the Indians . 232. 1. 2. G. GAïnas General of the Souldiers . 356. 1. endeavours to turn Tyrant . ibid. He is declared a publick enemy . 356. 2. Galates Son to Valens Augustus . 322. 1. Galilaeans , their Sect. 8. 1. Galla the wife of Theodosius . 325. 2. the mother of Placidia . ibid. Gallus is created Caesar. 265. 2. He is slain . 270. 1. Geiorae or Geörae , whom the Jews called by that name . 10. 1. Gelimeres King of the Vandals , is taken by Belisarius . 485. 2. lying prostrate before Justinian sitting in his Throne in the Cirque , what he said . ibid. Gennadius succeeds Anatolius in the Constantinopolitan See. 433. 1. Georgius made Presbyter of Alexandria by Alexander . 603. 1. Georgius is made Bishop of Alexandria . 251. 1. His cruelty . 264. 2 , &c. He is killed . 288. 1. Georgius Bishop of Laodicea , wrote a Commendation of Eusebius Emisenus . 235. 1. 248. 2. Germanicus a Martyr at Smyrna . 56. 2. Germanio Bishop of Jerusalem . 96. 1. Germinius Bishop of Sirmium . 272. 1 , 2. 273. 2. Gladiators , their Shows forbid by Constantine . 614. 1. Glycerius , after Olybrius , is made Emperour of Rome . 436. 1. He is ordained Bishop of Salonae . ibid. Golanduch , an holy woman . 523. 1. Gordius Bishop of Jerusalem . 96. 1. Gorgonius , of the Bed-chamber to the Emperour . 139. 2. He is crowned with Martyrdom . 142. 2. Gortheus Founder of the Sect of the Gortheans . 63. 2. Gospel according to the Hebrews . 43. 1. 44. 1. 50. 2. 63. 2. Gospel Syriack . 63. 2. Gospel termed Diatessar●n , made up of the four Evangelists . 67. 2. Goths divided into two parties . 326. 1. Why they became Arians . ibid. Gratian is proclaimed Emperour . 310. 1. His Law against the Photinians , Eunomians , and Manichaeans . 330. 1. Grecian Learning was not forbidden to the Christians , either by Christ , or his Apostles . 296. 2. the Advantage and usefulness thereof . ibid. and 297. 1. Gregorius Thaumaturgus , disciple to Origen . 106. 1. His Oration in praise of Origen . 322. 2. Gregorius Bishop of Alexandria . 248. 2. 250. 1. Gregorius Bishop of Nazianzum . 3●0 . 1. 321. 2. He is made Bishop of Constantinople . 322. ● . 330. 2. His Oration against the Gentiles . 301. 1. Gregorius Nyssenus , Brother to Ba●il the Great . 322. 2. Gregorius from being a Monk is ordained Bishop of Antioch . 503. 1. His Character . 503. 2. He is accused for having been present at the sacrifices to Daemons . 510. 1. He is accused a second time , of Incest , and because he had burnt the Annona . 518. 1. He is acquitted in a Synod at Constantinople . ibid. His Speech to the Roman Souldiers who had made a Mutiny . 520. 1 , &c. He reconciles the Roman Souldiers to the Emperour , and to their Commander . 521. 1. and frees them from the rash Oath they had taken . ibid. Gregorius is ordained Bishop of Rome after Pelagius . 525. 2. H. HAdrian the Emperour , his Rescript to Minucius Fundanus in favour of the Christians . 53. 2. Hegesippus when he flourished . 53. 1. His Books . 63. 1 , 2. Helcesaïts , Hereticks . 108. 1. Helena Queen of the Adiabeni furnishes the Jews with Corn. 21. 1. Her Sepulchre near Jerusalem . ibid. Helena a whore , Simon Magus's Companion . 21. 2. Helena Augusta Mother to Constantine , goes to Bethlehem to pray . 591. 1. comes to Jerusalem . 229. 1. builds two Churches there . 591. 2. Her piety and bountifulness . 592. 1. She finds the Sepulchre and Cross of our Lord. 229. 2. 230. 1. She builds three Churches in honour of Our Lord. 230. 1. Her death and burial . 592. 2 , &c. 230. 2. Drepanum is from her termed Helenopolis . 229. 1. Helenus Bishop of Tarsus . 118. 1. Helius succeeds Salustius in the Bishoprick of Jerusalem . 495. 1. Helion is sent Embassadour to the Persians . 379. 1. He is sent into Italy . 382. 1. Heliodorus Bishop of Laodicea in Syria . 118. 1. Heliodorus Bishop of Trica in Thessalia . 347. 2. Heliopolites , their Law. 231. 1. Helladius and Ammonius , Alexandrians , Grammarians . 339. 1 , 2. Helladius Bishop of Caesarea in Cappadocia . 333. 2. Hemerobaptists , an Heresie amongst the Jews . 63. 2. Heraclas , Origen's disciple . 92. 2. Origen chuses him his Assistant and Companion in teaching . 96. 1. He studied Philosophy and Grecian Learning . ibid. and 101. 2. Heraclas a Presbyter wore a Philosophick Pallium . 101. 2. He is made Bishop of Alexandria . 105. 2. His Fame . 106. 2. His Rule about receiving Hereticks . 119. 2. Heraclea a City of Syria , formerly called Gagalice . 505. 2. Heraclides Origen's disciple , a Martyr . 93. 2. Heraclides Deacon to John Chrysostome , is preferred to the Bishoprick of Ephesus . 361. 1. Heraclitus wrote Comments on the Apostle . 89. 2. Heraclius Bishop of Jerusalem . 284. 1. Heraïs a Catechumen , she was a Martyr . 93. 2. Herennius Bishop of Jerusalem . 284. 1. Hereticks were not so bold as to broach their Errours till after the death of the Apostles . 46. 2. they are divided into manifold kinds of Errours . 53. 1. The Sects of Hereticks destroy one another . ibid. Their Converse is to be avoided . 56. 1. Hereticks have corrupted the Books of Sacred Scripture . 90. 2. Their Books must be read with Caution . 119. 1. Hermas's Book called Pastor . 31. 2. 43. 1. 77. 2. Hermogenes Master of the Milice is slain at Constantinople . 250. 2. Hermon Bishop of Jerusalem . 138. 2. Hermogenes an Heretick . 65. 1. Hermophilus an Heretick , mended the Books of Sacred Scripture . 90. 2. Herod the Great , no Jew but a Forreigner . 8. 1. by Father's side an Idumaean , by his Mother's , an Arabian . 8. 2. made King of the Jews by the Roman Senate and Augustus . ibid. and 10. 1. burnt the Jews Genealogies , and why . ibid. slays the infants of Bethlehem . 10. 2. His disease described . 11. 1. His Largess to his Souldiers . 11. 2. orders his Sister Salome to kill the chief of the Jews whom he had imprisoned , at his death . ibid. puts three of his own Sons to death . ibid. Resolves to kill himself . ibid. His death . ibid. Herod Junior , Son to Herod the Great , kills John the Baptist. 13. 1. He and his Wife Herodias are banisht by Caius . 17. 2. He was present at Our Saviour's Passion . ibid. Herod Eirenarch of Smyrna , Son to Nicetes . 57. 2. Herodian a Writer of Roman History . 513. 2. Heron , Origen's disciple , a Martyr . 93. 2. Heron and Isidorus , Egyptian Martyrs . 111. 1. Heros Bishop of Antioch . 48. 1. Hesychius , Pachumius , and Theodorus , Bishops and Martyrs . 148. 1. Hierapolis the Metropolis of the Province Euphratensis . 523. 1. Hieroglyphick Letters found in Serapis's Temple . 339. 2. Hierophilus Bishop of Plotinopolis . 389. 1. Hilarius Bishop of Jerusalem . 284. 1. Hilarius Bishop of Poictiers . 293. 2. Hippolitus 2 Bishop . 102. 2. His Books . 103. 1. Holy Ghost . See Spirit . Homonoea or Concordia , the name of a Church at Constantinople . 435. 1. Honoratus Praefect of Constantinople . 281. 1. Honorius is proclaimed Augustus . 350. 2. Hormisda Son to Chosroes , succeeds his Father in the Kingdom . 509. 1. The Persians headed by Varamus conspire against him . 522. 2. Hosius Bishop of Corduba . 195. 1. 214. 1. 266. 1. 269. ● , 2. was present at the Nicene Council . 578. 1. Hunericus or Onorichus King of the Vandals , persecutes the Catholicks in Africk . 460. 1. 483. 2. Hunni destroy Armenia . 352. 1. Hunni heretofore called Massagetae . 449. 1. Hyginus Bishop of Rome . 54. 1. the ninth successour of the Apostles . ibid. Hymenaeus Bishop of Jerusalem . 125. 1. 133. 1. Hypatia a Philosopheress . 376. 1. She is barbarously murdered . 376. 2. Hypatianus Bishop of Heraclea . 266. 1. Hyperechius a Bishop . 311. 2. Hypostasis and Ousia , how they may be spoken concerning God. 390. 2 , &c. Hyrcanus Prince of the Jews taken by the Parthians . 8. 2. I. JAmes the Brother of Our Lord , one of the 70 disciples . 13. 2. 16. 1. is created Bishop of Jerusalem . 16. 1. surnamed James the Just. ibid. also surnamed Oblias . 27. 2. His Martyrdom . ibid. His Catholick Epistle . 29. 1. His Chair kept with great care . 126. 2. Iberians converted to the Christian faith , when and how . 232. 2. Jerusalem-Church was termed a Virgin. 63. 2. Jerusalem , its last Siege and Famine described . 32 , &c. Jews first under Judges , after that under Kings ; after the Captivity they were an Aristocracy with an Oligarchy : at length became Tributaries to Rome . 8. 2. They had the names of their Ancestours written out in ancient Rolls . 10. 1. They had a sacred Treasury called Corban . 19. 1. Their Seaven Sects . 63. 2. the destruction of the Jews under Vespasian . 35. 1. They endeavour to rebuild their Temple . 298. 2. Hadrian forbids them to enter Jerusalem . 52. 1. Ignatius the second Bishop of Antioch after Saint Peter . 40 , 1. 47. 1. His Epistles are reckoned up . 47. 2. He suffered Martyrdom at Rome . ibid. By Theodosius Junior's order , his Reliques are removed into the City Antioch . 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament . 66. 2. 164. 1 , 2. Indians converted to the faith of Christ , when , and how . 231. 2. Immestar , a place in Syria . 377. 1. Innocentius Bishop of Rome . 373. 2. Johannes , or John , two of them lived at the same time in Asia . 49. 1 , 2. John the Apostle Preach'd in Asia . 30. 1. dyed at Ephesus . ibid. was banished into the Island Patmos . 39. 1. returned from thence after Domitian's death , and governed the Churches of Asia . 40. 1 , 2. for what reason he wrote his Gospel . 42. 1 , 2. 105. 1. He wore a plate of Gold. 87. 1. Johannes a Reader , is beheaded for the faith of Christ. 170. 1. His wonderful memory . ibid. Johannes a Presbyter of the Church of Antioch . 352. 1. is ordained Bishop of Constantinople . 353. 1. His descent and education . ibid. and 353. 2. His course of Life and disposition . 354. 2. He was wont to Preach sitting in the Pulpit . 355. 2. His death . 367. 1. Johannes is ordained Bishop of Jerusalem . 338. 2. Johannes Bishop of Proconnesus . 389. 1. Johannes the Chief of the Notaries , sets up for a Tyrant . 381. ● . John the Apostle's Church seaven miles from Constantinople . 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents . 367. 2. Johannitae , so they were called who took John Chrysostom's part . 366. 2. at length they were re-united to the Church by Proclus . 393. 1. Johannes Bishop of Antioch . 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation , assembles a Synod , and deposes Cyrillus . 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian . 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior . 479. 2. Johannes from being Steward is ordained Bishop of Alexandria . 455. 1. is ejected by Zeno Augustus's order . ibid. flyes to Rome to Pope Simplicius . 456. 2. Johannes , after Athanasius , is ordained Bishop of Alexandria . 462. 2. Johannes Bishop of Paltum , a Defender of the Chalcedon Synod , is banished . 467. 1. Johannes Scytha aud Johannes Gibbus , Masters of the Milice , vanquish the Isauri . 469. 2. Johannes the Chuzibite a Monk in Palestine . 480. 2. Johannes Scholasticus , Eutychius being ejected , is ordained Bishop of Constantinople . 497. 2. Johannes Bishop of Jerusalem . 526. 1. Johannes called Catelinus , successour to Vigilius in the Bishoprick of Rome . 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria . 509. 2. Johannes succeeds Macarius in the See of Jerusalem . ibid. Josephus the Historiographer . 36. 2. His Books . 37. 1 , 2. Joseph Bishop of Jerusalem . 51. 2. Jovianus is chosen Emperour . 299. 2. makes a peace with the Persians . 300. 1. dyes . 304. 2. Irenaeus a Presbyter of Lyons . 75. 1. is made a Bishop . 76. 1. His Books . 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna . 85. 1. He writes to Pope Victor . 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon . 291. 2. Irenaeus of Tyre , and Aquilinus of Biblus , Bishops , are deposed in the second Ephesine Synod . 409. 1. Irenaeus Comes of the East under Justinus Senior . 479. 1. Irenius Bishop of Gaza . 304. 2. Isacoces Bishop of Armenia the Great . 304. 1. Isaurica , Donatives which the Emperour gave yearly to the Isaurians . 470. 1. Ischyras assumes to himself the Office of a Presbyter . 238. 2. is made a Bishop by the Arians . 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians . 373. 1. Father to Vararanes . 415. 2. Isidorus a Presbyter of Alexandria . 353. 1. hated by Theophilus , and why . 359. 2. Isidorus Pelusiota . 413. 1. Ision a Meletian . ●38 . 1. Judas of Galile or Gaulanites . 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem . 51. 2. Judas an Ecclesiastick Writer . 94. 2. Julianus Bishop of Alexandria . 78. 2. Julianus Bishop of Apamia . 82. 1. Julianus a Martyr at Alexandria , under Decius . 110. 2. Julianus a Martyr with Pamphilus . 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus . 286. 2. 284. 2. His Education . 286. 1. He recites his Orations in the Court. 287. 2. wrote against the Christians . ibid. His Book entitled The Caesars . ibid. persecutes the Christians . 295. 1. His Misopogon or Antiochicus . 298. 1. His Book concerning the Cynick Philosophy . 301. 2. He is slain . 299. 2. Julianus Bishop of Lebedus . 438. 1. Julianus Bishop of Bostri , refuses subscribing to Severus's Synodick Letters . 469. 1. Julius Caesar takes five hundred Cities . 473. 1. Julius Bishop of Rome , wrote a Letter to the Easterns . 253. 2. His Letter to the Alexandrians . 260. 2. &c. Sate Bishop fifteen years . 270. 2. Justina Augusta , Mother to Valentinian Junior , favours the Arians . 337. 1. Justinianus , Sister's son to Justinus , is by him proclaimed Augustus . 481. 2. a defender of the Chalcedon Synod . ibid. His wife Theodora is an Enemy to that Synod . ibid. His Constitution , wherein he Anathematizes Anthimus and Severus and their Associates . 483. 1. destroys the Kingdom of the Vandals in Africk . 485. 1. His insatiable covetousness . 491. 2. He favours the Faction of the Venetiani , and persecutes the Prasiani . 492. 2. He falls into the Heresie of the Aphthar●odocet● . 497. 2. Justinianus Brother to Justinus , is sent Master of the Milice against the Persians . 508. 2. He is turned out of Commission by Tiberius . 511. 1. Justinus the Philosopher . 53. 2. His Martyrdom . 60. 1 , 2. His Books . 62. 1 , 2. Justinus Senior , after the death of Anastasius , is proclaimed Emperour . 477. 1. He orders the Chalcedon Synod to be asserted and maintained throughout all Churches . 481. 2. Justinus Junior , Justinian's Sister's son , from being Curopalates is made Emperour of the Romans . 499. 1. an effeminate and dissolute person , and insatiably Covetous . 499. 2. His wife Sophia Augusta . 500. 2. He kills his kinsman Justinus , ibid. his Edict to all Christians concerning the Faith. 501 , 1 , &c. He runs mad . 506. 1. Justus Tiberiensis , an Historian . 37. 2. Justus Bishop of Jerusalem . 47. 1. Another Justus Bishop of the same place . 51. 2. Justus surnamed Barsabas . 49. 2. Justus Bishop of Alexandria . 49. 2. Juvenalis Bishop of Jerusalem . 387. 1. was present at both the Ephesine Synods . 408. 2. He was present at the Chalcedon Synod . 423. 1. L. LAbarum described ▪ 541. 1 , 2. fifty Souldiers were appointed to to guard it . 554. 2. Laetus Praefect of Egypt . 91. 2. Laïcks , the Bishops entreating them , did sometimes Preach in the Church . 102. 1. Lamydrion a Presbyter . 304. 2. Laodicea in Asia was the place where the question about Easter was started . 6● . 2. Latronianus Corrector of Sicily . 194. ● . Laurae and Monasteries in Palestine . 417. 2. the Monks manner of living there . ibid. Lauricius Commander in chief of the Souldiers in Isauria . 278. 1. Legi● sul●i●●● , or Thundring Legion , whence it had that name . 75. 2 , &c. L●onas Comes of the Palace . 278. 1. Lent-Fast variously observed amongst the Ancients . 88. 1. 2. 346. 1. 2. Leonides a Martyr , Origen's Father . 91. 1. Leontius Bishop of Ancyra . 365. 2 , Leontius Bishop of Antioch . 264. 1. Leontius Bishop of Comani . 303. 2. Leontius Bishop of Tripolis . 280. 2. Levi Bishop of Jerusalem . 51. 2. Libanius and Julianus the eminentest of all Sophists . 417. 1. Libanius the Sophist teaches Rhetorick at Constantinople and Nicomedia . 285. 2. Two Orations of his . 297. 2. His Funeral Oration upon Julian . 300. 1. Libel supplicatory presented to Leo by the Bishops of Egypt and Clergy of Alexandria , against Timotheus Aelurus . 430. 1 , &c. Liberius Bishops of Rome . 270. 2. is banished . 275. 2. His Letter to the Bishops of the Macedoniani . 311. 2 , &c. Licinius raises a war against Constantine . 196. 1. 547. 2. persecutes the Christians . 196. 1. 551. 2. His Coveteousness . 196. 2. 549. 1. He is vanquished by Constantine and Christ. 197. 2. 556. 2. He prohibites the Synods of Bishops . 547. 2. Licinius is made Emperour by Galerius . 210. 1. Constantine marries his Sister to him . 210. ● . He persecutes the Christians in the East . ibid. He is vanished by Constantine , and soon after slain . 211. 1. Linus the first Bishop of Rome . 31. 1. 32. 1. Litarba a place three humdred furlongs distant from Antioch . 520. 1. Longinus a Philosopher . 101. 1. Longinus an Isaurian , rebels against the Emperour Anastasius . 469. 2. Longinus Selinuntius chief of the Isauri . ibid. Long-wall of the Cherronesus falls down by an Earthquake . 414. 2. Long-wall built by the Emperour Anastasius 470. 2. Lucianus a Presbyter of Antioch . 147. 2. a Martyr . 174. 1. Lucianus Bishop of Arces , or Arcenus . 304. 2. Lucifer Bishop of Caralis . 289. 2. He founds a Schisme and an Heresie of his own name . 293. 1. Lucius a Martyr at Rome under Pius . 62. 1. Lucius Bishop of Rome . 117. 2. Lucius is by the Arians made Bishop of Alexandria . 289. 2. Lucius Bishop of Hadrianople . 251. 2. 264. 1. Lucuas Leader of the Jews . ●0 . 2. Lupus Praefect of Egypt . ibid. Lusius Quietus having vanquished the Jews , obtains the Government of Palestine . ibid. M. MAcar a Martyr at Alexandria . 111. 1. Macarius an Egyptian Monk , a different person from Macarius of Alexandria . 217. 2. Macarius of Alexandria a Monk. ibid. Macarius a Presbyter of Alexandria , 238. 1. Macarius is ordained Peter's successour in the See of Jerusalem . 495. 1. He is ejected out of that See , on account of Origen's doctrine . ibid. He is restored . 497. 2. Macedoniani , Hereticks , assemble Synods often . 293. 2. Their Embassy to Liberius Bishop of Rome . 310. 2. The Libel of faith which they presented to him . 311 , &c. Macedonius is ordained Bishop of Constantinople by the Arians . 247. 2. His bloody Installation . 252. 2. He persecutes the Orthodox . 264. 2. He removes the Emperour Constantine's Reliques into another Church . 277. 2. Whereupon hapned a Sedition at Constantinople . ibid. He is deposed in a Synod at Constantinople . 282. 1. He founds a Heresie called by his own name . 382. 1 , 2. Macedonius Bishop of Mopsuestia . 254. 2. Macedonius , Theodulus , and Tatianus Martyrs in Phrygia . 296. 1. Macedonius Bishop of Constantinople . 465. 2. 467. 1. He is ejected . 467. 2. 476. 2. Macrianus the Emperour Valerian's Praefect . 121. 1. turns Tyrant . 129. 1. Magi a sort of people in Persia. 372. 2. Magnentius turns Tyrant . 263. 2 ▪ being worsted kills himself . 269. 2. Magnus , made master of the Milice , is sent against the Persians . 506. 1. Magnus Bishop of Chalcedon , or Chalcis . 433. 1. Magnus Comes of the sacred Largesses , or Treasurer . 304. 1. Majorianus Emperour of Rome . 42● . 1. is slain by Recimeres master of the Milice . ibid. Malchion a Presbyter of Antioch , disputed against Paul of Samosata . 133. 1. Mammianus , from being a Sedentary Mechanick becomes a Senator . 464. 2. is termed a Lover of the City , on account of his Structures . ibid. Mancipes , so the Romans termed the Praefects of the Pistrina . 340. 2. Manc● . 135. 2. called also Cubricus . 234. 1. His Tenets . ibid. Manichaeans , their Heresie . 135. 2. They and the Montanists take away the subsistence of the Word . 387. 1. Manlius Torquatus kills his own son , who had disobeyed command . 520. 2. M●●●a fell from heaven in the time of a famine . 4●8 . 1. Mantinium a Town of Paphlagonia . 277. 1. Marathonius Bishop of Nicomedia . 276. 1. 283. 2 , &c. Marcelliani , Hereticks . 311. ● . Marcellinus Bishop of Rome . 135. 2. Marcellus Bishop of Ancyra . 248. 1. Hisopinion . ibid. and 255. 2. He is restored in the Synod of Serdica . 256. ● . Marcianus Bishop of the Macedoniani at Lamplacus . 332. 1. Marcianus Bishop of the Novatianists at Constantinople . 394. 1. Marcianus a Novatian Presbyter . 309. 1. taught Valens's daughters . ibid. Bishop of the Novatianists at Constantinople . 343. 2. Marcianus the Emperour , a Native of Thracia , the signes of his being Emperour . 420. 1 , 2. His commendation . 421. 1. He is chosen Emperour by the perswasion of Pulcheria Augustia . ibid. Marcianus Son to the Emperour Anthemius sets up for a Tyrant aganst Zeno. 463. 2. He is banished to Casarea in Cappadocia ▪ and afterwards to Tarsus , and being shaven is ordained a Presbyter . Marcianus by Justinus Junior is sent Master of the Eastern Milice against the Persians . 504. 2. besieges Nisibis . ibid. Marcion of Pontus an Arch-heretick . 54. 2. Marcionists . 63. 2. Mark Companion to Peter , wrote His Gospel at Rome , 22. 2. 98. 2. that Gospel was afterwards approved of and confirmed by Saint Peter . ibid. Mark goes into Egypt and Preaches the Gospel there . ibid. He was Interpreter to Saint Peter . 49. 2. He was the first Bishop of Alexandria . 29. 1. He wrote his Gospel after Saint Peter's death . 77. 1 ▪ 2. Marcius Turb● vanquishes the Jews in many fights . 50. 2. Marcus Bishop of Jerusalem . 52. 1. Marcus and Heretick . 54. 2. Marcus Bishop of Alexandria . ibid. Marcus Bishop of Arethusa . 254. 1. 266. 2. Marcotes a region Subject to the Bishop of Alexandria . 23● . 1. Maria a Lake near Alexandria . 23. 1. Marianae a Suburb near Constantinople . 364. 2. Mary of the same Tribe with her husband Joseph . 10. 2. Mary a Jewish woman ; eats her own son in the Siege of Jerusalem . 34. 2. Marinus Bishop of Tyre . 118. 1. Marinus a Martyr at Caesarea . 125. 1. Marinus Bishop of Berytus . 468. 2. Marinus a Syrian , Praefect ▪ of the Praetorium under Anastasius , vanquishes Vitalianus in a Sea-fight . 475. 2. Maris Bishop of Chalcedon . 237. 2. 250. 2. 254. 1. 281. 1. 294. 2. Martyr , that name due onely to Christ. 74. 2. Martyrs were disciples and followers of Christ. 59. 2. the honours of Martyrs . 647. 2. Martyrs honoured by Christians . 57. 2. their Reliques carefully preserved . ibid. Their Birth-day celebrated yearly . ibid. they are Christ's Assessours . 112. 1. the humility of the Martyrs . 74. 2. their kindness towards the lapsed . ibid. Martyrs amongst the Hereticks . 82. 1. Martyrs spoke when their tongues were cut out . 484. 1. Martyrius Bishop of Antioch . 411. 2. Martyrius Bishop of Jerusalem , sent Synodick Letters to Petrus Mongus . 457. 2. Martyropolis delivered up to the Persians . 521. 2. it is restored to the Romans , together with its Betrayer Sittas . 523. 1. Maruthas Bishop of Mesopotamia . 363. 2. 372. 2. is sent Embassadour to the King of the Persians . ibid. Masbotheus Founder of the Sect of the Masbothaeans . 63. 2. Mathew wrote a Gospel to the Hebrews in their own language . 42. 1. 50. 2. 77. 1. 78. 2. 104. 2. He Preached in Aethiopia . 231. 2. Matthias the Apostle , one of Christ's Seventy disciples . 13. 2. 15. 1. His Preaching and Doctrine . 45. 1. Matthias Bishop of Jerusalem . 51. 2. Maturus a Neophyte , Martyred at Lyons . 70. 1. Mavia Queen of the Saracens . 327. 1. 329. 2. Mauricius made Master of the Milice by the Emperour Tiberius , is sent against the Persians . 511. 1. bornat Arabissus a City of Cappadocia . ibid. His Morals and disposition . ibid. The signs of his being made Emperour . 51● . 1 ▪ He is created Emperour by Tiberius . 512. 2. from the Emperour Tiberius , he is named Tiberius , and his wife is called Constantina . ibid. His wedding is described . 515. 1 , 2. Maxent . ut turns Tyrant at Rome . 149. 2. 210. ● . at the beginning of his Empire , by an Edict he stops the persecution of the Christians . ibid. His wickedness and cruelty ▪ 〈◊〉 and 210. 2. and 542. 1. He is vanquished by ●anstantine . 177. 1 ▪ 2. 210. ● . Maximianus Galerius the Authour and Beginner of the Christians persecution , 151. 2. 153. 2. 549. 2. In what manner he was smitten by divine Dengeance ▪ 151. 2. His Retractation , or Edict about restoring Peace and Liberty to the Christians . ibid. His death . 153. 1. creates two Casars , Severus and Maximium . 209. 1. Proclaims Licinius Augustus . 210. 1. Maximianus Herculius hang'd himself ▪ 149. 1. Maximianus is ordained Bishop of Constantinople . 388. 1. Maximinus's Drunkenness and Lust. 150. 1 , 2. the bloudiest of all the persecutors . 159. 2. 181. 1. He waged a War with the Armenians . 175. 2. is vanquished by Licinius . 179. 2. He declares himself Augustus . 149. 1. is very superstitious and fearfull . 150. 1 , 2 ▪ covetous also and prodigal . ibid. Maximinus Bishop of Antioch , the seventh Bishop there from the Apostles . 65. 1. Maximus an Ecclesiastick Writer . 89. 2. Maximus a Presbyter of the Roman Church , and 2 Confessour . 113. 1. Maximus a Presbyter of the Alexandrian Church . 122. 1. 124. 2. afterwards Bishop of Alexandria . ibid. and 133. 1. Maximus Bishop of Bostra . 132. 2. Maximus Bishop of Jerusalem . 24● . 1. subscribes to Athanasius's deposition in the Council of Tyre . ibid. Maximus Bishop of Seleucia in Isauria . 353. 2. Maximus a Philosopher of Byzansium , father to Euclid . 28● . 1. Maximus an Ephesian Philosopher , Julian's master . ibid. Maximus turns Tyrant in the Gallia's . 336. 2. slays Gratianus . 337. 1. is killed . 338. 1. Maximus Bishop of Antioch , was present at the Chalcedon Council . 423. 1. Mazabanes Bishop of Jerusalem . 108. 2. 118. 1. Mazices , Barbarians . 407. 1. Mel●at●arus and Us●rus , Gods of the P●●nicians . 689. 1. Mel●hisedech Priest of the most high God. 6. 1. Meletina a Region of Armenia the Less . 142. 2. Meletius Bishop of the Churches of Pontus . 138. 2. Meletius Bishop of Sebastia in Armenia . 282. 1. is translated to Antioch . 283. 2. 293. 1. 303. 2. dyes 〈◊〉 Constantinople . 334. 2. Melitius a Bishop of Egypt , being condemned by P●●●r Bishop of Alexandria , makes a Schism . 213. 2. is condemned in the Nic●●e Council . 219. 2. Melito Bishop of Sardis . 56. 1. 65. 1. His Books 65. 2. 90. 1. He was an Eunuch . 87. 1. Memnon Bishop of Ephesus . 387. 2. 404. 2. Memnonius Governour of the City Antioch under Theodosius Junior . 415. 1. He built the Psephium at Antioch . ibid. Men heretofore usually offered in sacrifice , as well amongst Greeks as Barbarians . 689. 2. That usage abolished by Hadrian the Emperour . 697. 1. Men that are dissolute , are both slothfull , and confident . 499. 2. 505. 1. Menander an Arch-Heretick . 43. 2. Menandria●s , his followers . 63. 2. Menas is ordained Bishop of Constantinople . 494. 2. Mercuria a Martyr at Alexandria . 111. 1. Meropius the Philosopher , travels into India . 231. 2. Merus a City of Phrygia . 296. 1. Meruzanes Bishop of the Armenians . 116. 1. Methodius Bishop of Olympus in Lycia . 362. 1. His dialogue entitled Xeno . 362. 2. Metras a Martyr at Alexandria . 110. 1. Metrodorus a Presbyter of the Marcionites , is burnt for the faith of Christ. 60. 1. Metrodorus a Philosopher , travels into India . 231. 2. Miltiades an Ecclesiastick Writer . 82. 1 , 2. 90. 1. Miracles wont to be wrought in the Church . 77. 1. Miracle of a glistering Star. 412. 2 , &c. Miracle of the B. Virgin Mary . 510. 1 , 2. Mithra's Temple at Alexandria . 288. 1. 339. 1. Moderatus a Pythagorean Philosopher . 101. 2. Molestus Praefect of the Pratorium . 314. 1. Montanus , with Priscilla and Maximilla , the founder of the Sect of the Cataphrygae . 75. 1. 80. 1. His Life . 81. 1 , 2. His death . ibid. His sordidness and avarice . 83. 1. M●ors originally came from Palestine . 485. 2. Mopsus in Cilicia , worshipped for a God. 689. 1. Moses a Presbyter of the Roman Church , a Martyr . 114. 2. Moses the ancientest of all the Prophets . 2. 2. the great Servant of God. ibid. bred in the Court of Tyrants . 534. 2. constituted Leader of the people by God. ibid. was the first that wrote the sacred History , as he had been instructed by God. 513. 2. his commendation . 651. 1 , 2. Moses a Monk , is made Bishop of the Saracens . 327. 1. Mountain S●●●s●s in 〈◊〉 , ●ear Lyons . 269. 2. Mursa a Fort of Gallia ▪ ibid. Musanus an Ecclesiastick Writer . 67. 1. Mus●●● a Jewish Writer . 137. 1. N. NAamanes a Saracen son to Alamundarus , is kindly used by Mauricius . 516. 1. He leaves the worship of Daemons , and is converted to the Christian faith . 5●● . 2. Narcissus Bishop of Jerusalem . 79. 1. His miracles . 95. 2. Narcissus a Bishop . 248. 2. 254. ● . 264. 1. Narses being sent into Italy by Justinian , vanquishes To●●●a and T●●● Kings of the Goths , 487. 1. His piety towards God. ibid. Natalis a Confessour at Rome , imposed upon by Hereticks . 90. 1. 〈◊〉 length returns to the Church . 90. 2. Nectarius is ordained Bishop of Constantinople . 332. 1. Nemesion an Egyptian . 111. 1. Neon Bishop of Laranda . 102. 1. Neonas Bishop of Seleucia in Isauria . 282. 1. Nephalius a Monk of Syria . 461. 2. is by the Emperour Zeno s●nt to Alexandria , to restore vnity . ibid. Ejects Severus out of his Monastery . 468. 2. Nepos Bishop of Egypt . 129. 1 , 2. Nepos is made Emperour of Rome . 436. 1. Nepo●ianus seizes the Empire of Rome . 263. 2. Nero the first Roman Emperour that persecuted the Christians ▪ ●9 , 1. Nestorius is ordained Bishop of Constantinople . 384. 2. persecutes the Hereticks . ibid. His opinion concerning Christ. 386. ● . His ignorance and pride . 386. 2. He broaches a new Heresie . 403. 1. He is condemned in the Ephesine Synod . 404. 2. is banished to Oasis . 406. 1. His Letter to the president of Thebais concerning his Exile . 407. 1 , 2. He is taken and let go by the Blemmyae . 406. 2. His tongue is eaten out with worms , which kills him . ●●● . 1. New-Testament , the Boo●● thereof . 42. 2 , &c. Nicetas , father to Herod the Eiye●●●●● . 59. 2. Nicias Bishop of Laodicea in Syria , an Opposer of Flavianus's . 466. 1. Nicol●●●es , their Heresie . 44. 2 , &c. Nicomachus a Pythagorean . 101. 2. Nicomedia , ruined by an Earthquake . 277. 2. Nicomas Bishop of Iconium . 132. 2. Nicostratus a Sophist of T●apezus , writes an History from the beginning of the Emperour Philip's Reign , to the death of Valerian , 513. 2. Nitria , a mountain . 316. 2. No Body is condemned out of his own Books . 280. 1. Nocturnal and Morning Hymns were wont to be sung alternatively or by sides in the Church . 359. 1. Novatus's Heresie . 112. 2. Novatus the Founder of the Sect of the Cathari or Puritans . ibid. why he made a Schism . 323. 1. He was Martyred under Valerian . 323. 2. Novatus or Novatianus is deserted by the Confessours . 113. 1. He thrusts himself into the Bishoprick of Rome . ibid. His Character . 120. 1. Novatianists celebrated the Festival of Easter indifferently . 344. 1. Novatianists Church at Constantinople was pull'd down , and removed to another place . 276. 2. Numenius a Philosopher . 101. 2. O. OAk of Mamre . 595. 1 , 2. The Miracles performed in that place . 596. 1. a Church built their by Constantine . ibid. Oasis by another name called Ibis . 407. 1. Ocbas a very strong Castle over against Martyropolis . 522. 1. O●●nath● and Apollonius beat the Persians . 473 , 2. Odöacer seizes the Kingdom of Italy . 436. 2. Oenomaus a Cynick-Philosopher . 303. 1. Olybrius is made Emperour of Rome by Recimeres . 436. 1. Onesimus Bishop of Ephesus . 47. 2. Onesimus a pious and studious man. 66. 2. Opportunity how described by Painters . 463. 2. Optar . King of the Hunni . 385. 2. Optatus Praefect of Constantinople . 366. 2. Optimus Bishop of Antioch in Pisidi● . 334. 1. Oracle found in a stone in the walls of Chalcedon . 308. 1 , 2. Oracle given to the Rhodians . 302. 3. Oreste● Praefect of Alexandria . 375. 1. Origen's Education from a child . 91. 2 , &c. He teaches Grammar . 92. 2. when eighteen years old he is chosen Catechist of the Alexandrian Church . ibid. His abstinence . 93. 1 , 2. Demetrius's envy against him . 95. 1. He was called Adamantius also . 98. 2. He comes to Rome in Pope Zephyrinus's times . ibid. He was a person of eminent Learning . 271. 1. He made the 〈◊〉 and Tetrapla . 99. 2. He brought up the allegorical interpretations of Scripture . 101. 2. Mamea Augusta sends for him . 103. 1. He is made Presbyter at Caesarea . 103. 2. His Books . 104. ● . ●06 . 2 , &c. 107. 2. He is 〈◊〉 for the faith of Christ. 108. 2. He dyes 〈◊〉 the seventieth year of his age . 11● . ● . Origen asserts the Son to be 〈◊〉 with the Father . 372. ● . Origen's 〈◊〉 T●me of Comments on Saint Paul's Epistle to the Romans . 386. 2. Origen's ●e●●acters who , and how many . 36● . 1. His defence ▪ ibid. Theophilus's judgment concerning his Books . 365. ● . Origen recited his Homilies on the fourth and sixth Veria , in the Church of Alexandria . ●47 . ● . Ostracine a Region of the City Antioch . 434. 1. 518. ● . 〈◊〉 Bishop of Melitina . 334. 1. P. PAlestines , three of them subject to the See of Jerusalem . 447. 1. Palladius the Courier . 378. ● . Palladius Bishop of Helenopolis , and afterwards of Aspuna . 389. 1. Palladius a Monk , Evagrius's Scholar . 319. 2. wrote the Historia Lausiaca . ibid. Palladius Pr●fe●● of Egypt . 31● . 1. Palladius is ordained Petrus Fullo's successour in the See of Antio●● ▪ 462. 2. Palma Bishop of Amastris . 64. 1. 86. 2. Pambos a Monk. 317. 1. Pamphilus a Presbyter of the Church of C●sarea . 138. 1. 166. 2. He is crowned with Martyrdom . 148. 1. 16● . 1. He collected an Ecclesiastick Library . 107 ▪ 1. He and Eusebius club'd in writing An Apologetick for Origen . 290. 2. Pancratius Bishop of Pelusium . 266. 1. Panopolis a City of Thebais . 407. ● . Pantaenus Master of the Alexandrian School . 78. 2. 101. 2. Pap●●●tius Bishop of Egypt , was present at the Nicene Council . 216. 1. 225. 2. Papias Bishop of Hierapolis . 47. 1. His five Books . 49. 1. He was a person of but mean understanding . ibid. He was the first C●itiast ibid. Papirius a Martyr . 87. 1. Paschasinus and Lucentius are by Pope Leo sent to the Chalcedon Council . 421. 2. They condemn Dioscorus . 424. 2. Pasinicus Bishop of Zelae . 303. 2. 31● . 2. Patriachs constituted in the Constantinopolitans Council . 332. 2. Patricius Bishop o● Paltus . 304. 2. Patropassians , Hereticks whom the Greeks term Sabelliani . 255. 2. 312. 2. Patrophilus a Bishop . 241. 2. is deposed in the Synod of Sabelliani . 280. 2. Patermuthius burnt for the faith of Christ. 170. 1. Paulinus Bishop of Tyre . 183. 1. built a stately Church in that City . 184. 2. Paul is made an Apostle . 16. 2. He is carried bound to Rome . 26. 2. is a second time carried to Rome , and Martyred . ibid. beheaded under Nero. 29. 2. His Epistles . 31. 2. Acts of Paul ▪ an Apocryphal Book . ibid. and 43. 1. His Epistle to the Hebrews written in Hebrew . 98. 1. The Roman Church don't believe it to be his Epistle . 102. 2. Paul of Samosata . 132. 2. attempts to revive Artemon's Heresie . 89. 2. 135. 2. is confuted by Malchion the Presbyter . 133. 1. His avarice and pride . 133. 2 , &c. He is deposed in the Antiochian Synod . 134. 2. His Heresie . 255. ● . Paulus a Martyr in Palestine . 164. 2. His pious and Christian prayer before his death . ibid. Another Paulus , Martyred with Pamphilus . 166. 2. Paulinus is ordained Bishop of Antioch by Lucifer . 289. 2. 293. 1. He and Meletius come to an agreement . 330. 2. Paulinus Bishop of Triers . 271. 1. Paulus Bishop of the Novatians at Constantinople . 377. 1. His Commendation . ibid. and 385. 1. Paulus Bishop of Tyre . 239. 2. Paulus a Presbyter at Constantinople . 247. 2. is ordained Bishop ▪ ibid. He is ejected ibid. restored . 250. 2. His death . 264. 1. His Reliques are removed to Constantinople . 334. 1. Paulus Bishop of Emisa , is sent to Cyrill Bishop of Alexandria by Johannes Bishop of Antioch . 405. 1. Paulus is ordained Bishop of Ephesus . 450. 2. He is put out of his See by Zeno Augustus . 453. 1. Paulus , after Severus's Ejectment , is ordained Bishop of Antioch . 471. 1. Peace termed The Interminate peace , made with the Persians by Justinian ▪ 483. 2. is broken by the Persians . 487. 2. Pelagius Bishop of Laodicea ▪ 304. 1. Pelagius successour to Johannes in the Bishoprick of Rome . 509. 2. Pelelis and Nilus , Egyptian Bishops , crowned with Martyrdom . 148. 1. 170. 1. Pella a town beyond Jordan . 32. 2. The Christians remove thither ▪ before the siege of Jerusalem . ibid. 〈◊〉 - Presbyters ▪ ●4● . ● ▪ ● . abolished by Nectarius Bishop of Constantinople . ibid. &c. Perigenes Bishop of Corinth . 388. ● ▪ &c. Pers-Armenia , so Armenia the Great was called ; from the times of the Emperour Philip , it was subject to the Persians ▪ ●04 . 1. the inhabitants thereof revolt to the Romans in Justinus Junior's Reign ▪ ibid , Pers●●utio● of Diocletian lasted ten years . 151. 1. Persians worship Fire . 372. 2. Pestilent disease destroys almost the whole world in Justinian's Reigne . 490. 1 , 2. it raged two and fifty years . ibid. Peter the chief of all the Apostles . 〈◊〉 . 1. comes to Rome to preach the word of God there ▪ and to oppose Simon Magus ibid ▪ is crucified at Rome in Nero's time . 〈◊〉 ▪ 2. 31. 1. Preached the Word of God to the Corinthians . 30. 1. was Preacher to the Jews that were dispersed . 30. 2. His Epistles . ●1 . 10. His 〈◊〉 , Gospel , Preaching , Revelation are Apocryphal Books . ibid. His wife was Martyred . 45. 1. Petrus Bishop of Alexandria . 138. 2. is crowned with Martyrdom in the ninth year of the persecution . 139. 1. Petrus , of the Bed-chamber to the Emperour , is crowned with Martyrdom . 14● . 1. Petrus , called also Apselamus , a Martyr in Palestine . 166 ▪ 1. Petrus is ordained Bishop of Alexandria . 3●● . 2. He is put into prison . 316. 1. He returns to Alexandria . 327. 2. Petrus chief Presbyter of the Alexandrian Church . ●59 . 2. Petrus Bishop of ●ippi . ●04 ▪ ● . Petrus the ●iberian is ordained Bishop of Majuma ▪ 4●7 ▪ 2. He was present at Timotheus Aelurus's Ordination . 〈◊〉 . 1. He is banished with him . 468. 1. Petrus Fullo Bishop of Antioch , subscribes to 〈◊〉 's Circular Letters . 450. 2. Zeno ejects him out of the See of Antioch . 453. 1. He restores him again . 457. ● . Petrus Mongus is chosen Bishop of Alexandria after ▪ Aelurus's death . 454. 1. He does in publick a●athe●atiz● the Chalcedon Synod . 457. 2. a man of a crafty disposition . ibid. His Letter to Acacius Bishop of Constantinople . 45● . 1 , 2. Petrus Bishop of 〈◊〉 , refuses his consent to 〈◊〉 's Synodick Letters . 469. 1. Petrus successour to Helias in the See of Jerusalem . 49● . 1. Pharisees , Hereticks amongst the Jews . 〈◊〉 . ● . Pharmaceus , a Port in the mouth of the Euxine Sea. ●82 . 2. Phileas Bishop of the Thmuit● ▪ ● Martyr . 144. 2 ▪ &c. 148. 2. Philetus Bishop of Antioch . 102. 2. Philip the Apostle had ● wife , and children by her . 4● ▪ 1 , 2. dyed a● Hierapolis . ibid. His daughters were Prophetesses . ibid. and 87. 1. His daughters lived at Hierapolis . 49. ● . Philip Bishop of Jerusalem . 51. 2. Philip the Asi●r●● . ●8 . ● . Philip Bishop of Gortina . 64. 1. His Book against Marcion . 65. 1. Philippus the Emperour was a Christian. 107. 2. Philippus Pr●sect of the Pr●●●r●um , ejects Paul the Bishop out of his See. 252. 1. Philippus a Presbyter of Side . 3●4 . 1. wrote an Ecclesiastick History . ibid. Socrates's judgment concerning Philip's History . ibid. Philippicus is made Master of the Eastern Milice by Mauricius . 516. 1. He is sent a second time into the East , to quiet a Mutiny of the Souldiers . 517. 2. Philo the Jew , a famous man , is sent Embassadour to Caius . 18. 1. His Books are reckoned up . 24. 2. and put into the publick Library at Rome . 25. 1. Philoromus a Martyr . 144. 2. Philostratus writes , that in his time a Pestilence raged fifteen years . 491. 1. Phlegon , an Historian . 416. 2. Phoebus a Bishop . 280. 2. Photinians , Hereticks . 311. 1. Photinus Bishop of Sir●ium , founded an Heresie called by his own name . 254. 2. His opinion . 255. 2. He is deposed . 266. 1. He wrote against all Heresies . 269. 1. Phrygians are naturally temperate . 323. 1. Picentius , Maximinus the Emperour's Favorite , is slain . 181. 2. Pierius a Presbyter of the Alexandrian Church . 138. 2. Pilate when made Procurator of Jud●a , and how long he continued so . 12. 1. Those called Pilase's Acts forged long since his time . 12. 1. and 173. 2. He sends a Relation to Tiberius concerning Christ's Miracles . 16. 2. He laid violent hands on himself . 19. 1 , 2. Pilgrimage to places of the Holy Land. 96. 2. 591. 1. Pinytus Bishop of Creet . 63. 1. Pionius's Martyrdom in Smyrna . 60. 1. Pisander a Poet. 416. 2. Piso Bishop of the Adani . 304. 2. Piso Bishop of Augusta . ibid. Piterus or Petiros a Monk. 317. 2. Pius Bishop of Rome . 54. 2. Plato the Philosopher praised . 642. 2. What he thought of the Second and Third cause . 372. 1. Placidia , daughter to Valentinian and Eudoxia , married Olybrius . 428. 2. Placidiana , an Imperial Palace at Constantinople . 364. 2. Plintha Master of the Milice and Consul . 349. 2. Plutarchus , Scholar to Origen , a Martyr . 92. 2. 93. 2. Pusumatomachi , so the Macedoniani were termed . 283. 2. Polybius Bishop of the Church at Trallis . 47. 2. Polybius of Megalopolis brought down his History to the destruction of Carthage . 513. 2. Polycarp Bishop of Smyrna . 47. 1. 345● 1. comes to Rome on account of the Controversie concerning Easter , and conferred with Anicetus . 56. 1. 88. 2. Avoids the meeting and salutation of Marcion the Heretick . 56. 1. His Epistle to the Philippians . 56. 1. His Martyrdome . 56. 2 , &c. His prayer for the Catholick Church . 59. 1. Polycarpus Bishop of Nicopolis in Thracia . 389. 1. Polycrates Bishop of Ephesus . 86. 2. His Epistle to Pope Victor . ibid. Pontianus Bishop of Rome . 103. 2. Ponticus , Blandina's brother , a Martyr . 73. 2. Ponti●s , or Chief Priests , of the Jews , were heretofore perpetual , and enjoyed that Office by Inheritance . 12. 2. The Sedition of the Chief Priests against the Priests . 26. 1. Chief Priest's Robe lockt up by Herod . 8. 2. Porphyrius , servant to Pamphilus , is crowned with Martyrdom . 168. 1. Porphyrius Bishop of Antioch . 373. 1. Porphyrius a Philosopher , in love with Scoffing ▪ 300. 2. He wrote Books concerning the History of Philosophy . ibid. He renounced the Christian faith . 302. 1. Potamiaena , a Martyr . 94. 1 , 2. Pothinus Bishop of Lyons , a Martyr . 71. 1. Potitus a Marcionist . 79. 2. Prayer that is fervent has an invincible power . 652. 1. 662. 2. Prayer for the dead . 631. 2. Primus Bishop of Alexandria , the fourth from the Apostles . 50. 1. Primus Bishop of Gorinth . 63. 1. Priscus , Malchus , and Alexander , Martyrs under Valerian . 124. 2. Priscus the Rhetorician , wrote an History of the War waged by Attila against the Romans . 414. 2. 426. 2. 436. 1. 514. 1. Priscus is sent Master of the Milice into the East . 516. 2. His pride . ibid. a Mutiny of the Souldiers against him , and against the Emperour Maurich●● . ibid. Probus Praefect of the Pratorium . 336. 2. Proclus is ordained Bishop of Cyzicus . 384. 1. is not admitted by the Inhabitants there . 384. 2. is ordained Bishop of Constantinople . 391. 2. His Character . ibid. He causes John Chrysostome's Body to be conveyed to Constantinople . 393. 1 , 2. Proclus Quaestor of the sacred Palace under Justinian . 483. 1. Procopius , the first Palestinian Martyr in Diocletian's persecution . 154. 1. Procopius Master of the Milice , 379. 1. Procopius sets up for a Tyrant . 306. 1. He is slain . 307. 1. Procopius the Rhetorician , his Epitome of Histories . 483. 1 , 2. 484. 1. Proterius is ordained Bishop of Alexandria , in the place of Dioscorus , by the common vote of the Bishops of the Alexandrian Synod . 426. 2. He is murdered by the people of Alexandria . 430. 1. Proterius Bishop of Smyrna was present at the Chalcedon Synod . 441. 1. Protogenes Bishop of Sardica . 257. 2. Psalmodie of the Ancient Christians , what it was . 24. 1. Psalms made by the Christians . 90. 1. 134. 1. Psamathia , a Village near Nicomedia . 238. 1. Psathyriani , Hereticks . 349. 1 , 2. P●olemaus a Martyr at Rome . 61. 2. Publius Bishop of Athens , a Martyr . 64. 1. Q. QUadratus eminent for the gift of Prophecy . 48. 1. 82. 2. He presented an Apology to the Emperour Hadrian , in defence of the Christians . 51. 1. Quadratus Bishop of Athens . 64. 1. Questions concerning things that are sacred and obscure , are not to be committed to the Ears of the Vulgar . 572. 2. Quartodecimani were excommunicated by Pope Victor . 87. 2. 345. 1. They derived their tradition from Saint John the Apostle . 346. 1. Quinta , an Alexandrian woman , a Martyr . 110. 1. Quintus a Native of Phrygia , who had voluntarily run to Martyrdom , on sight of the Torments , renounced the faith . 57. 1. Quirinius , or Cyrenius , President of Syria . 71 2. R. REginus's Book entitled Polymnem●n . 302. 1. Religious Assemblies variously celebrated amongst the Ancients . 346. 2. 347. 1. Repentance , another Baptism . 41. 2. an Example of sincere Repentance . ibid. 'T is the Trophy of the Resurrection . ibid. Reticius and Maternus Bishops of the Gallia's . 194. 1. Reverentius Bishop of Tyre . 389. 1. Rhodes ruined by an Earthquake . 476. 1. Rhodon Scholar to Tatianus . 79. 2. Rhosse a Town in Syria . 97. 1. Robas or Rougas a little King of the Barbarians . 392. 2. Roman Church , its bounty and antiquity . 98. 2. it had forty six presbyters , and seven Deacons . 113. 2. Roman Bishops , their Letters with what respect received heretofore . 64. 2. Romans fast every Sabbath or Saturday . 348. 1. They fast three whole weeks before Easter . 346. 1. Romanus a Deacon , a Martyr at Antioch . 158. 1 , 2. Romulus , surnamed Augustulus , Son to Orestes , the last Emperour of Rome . 436. 2. Rufinus's Books of Ecclesiastick History . 226. 1. 229. 1. 232. 2. 233. 2. His mistake is noted . 245. 1. Rufinus the Praefect of the Pratoriu● , is slain . 352. 1. Rufinus Bishop of Samosata . 440. 2. Rufus Praefect of Judas , killed vast numbers of the Jews . 51. 2 , &c. Rufus Abbot of Theodosius's Monastery in Palestine . 495. 2. S. SAbbatius a Nouatianist , makes a Schisme amongst the Novatianists . 343. 2. He is made Bishop over part of the Novatianists . 344. 1. 374. 1. is banished to Rhodes and dyes there . 382. 2. Sabellius the Heretick , his opinion . 119. 1. Sabinianus Bishop of Zeugma . 304. 2. Sabinus Praefect of Egypt under Decius . 109. 1. 123. 2. Sabinus , Praefect of the Pratorium to Maximinus . 171. 2. Sabinus a Macedonian Heretick , what he wrote concerning the Bishops convened at Nicaea . 217. 1. was Bishop of Heraclea in Thracia . ibid. He wrote a Collection of Synodal Acts. ibid. Sacred Vessels of the Church , melted down to redeem Captives . 379. 2. given for the Redemption of a City . 483. 2. Sacrifice [ of the Christians ] mystical and without bloud . 621. 2. 697. 1. Sadduces , an Heresie among the Jews . 63. 2. Sagaris a Bishop and a Martyr . 65. 2. 87. 1. Salo●● , or Salona , a City of Dalmatia . 381. 2. Salustius Praefect of the Praetorium . 298. 1. Salustius is chosen Successour to Martyrius in the See of Jerusalem . 495. 1. Samarites , an Heresie amongst the Jews . 63. 2. Samaritanes when they kept Easter . 348. 2. Sanctus a Deacon of Vienna . 70. 1. 72. 1. Sangarius , a River . 324. 1. Sangarum , a Mart-town in Bithynia . 344. 1. Sapor King of the Persians , Constantine's Letter to him . 609. 1 ▪ 2. Sara●●us . ●12 . 1. Saturninus an Arch-Heretick in the Reign of Hadrian , 52. 1. Saturnilians . 63. 2. Se●●o●at Alexandria 78. 2. Scythianus a Saracen . 234. 1. Sedition at Constantinople termed Nica. 483. 2. Sejanus a cruel Enemy of the Jews . 18. 2. Selenas Bishop of the Goths . 349. 2. Seneca Bishop of Jerusalem . 51. 2. Septuagint , or Seventy Translators . 78. 1. Sepulchre of Our Lord covered with an heap of Earth by the Heathens , and polluted with an image of Venus . 586. 1. Serapion Bishop of Antioch . 84. 1. 290. 1. His books . 97. 1. Serapion a Martyr of Alexandria . 110. 1. Serapion Deacon to John Chrysostome . 355. 1. Serapion Bishop of the Thmuitae . 319. 1. Serenius Granianus Proconsul of Afia . 53. 2. Serenus , Origen's Scholar , a Martyr . 93. 2. Serenus , another of Origen's Scholars , a Martyr . ibid. Sergiopolis a City of Syria , wherein are kept the Reliques of the Martyr Sergius . 489. 2. Severa Augusta , wife to Valentian the Elder . 325. 2. Severiani , Hereticks which had their name from Severus . 67. 2. Severianus Bishop of Gabala . 360. 2. Severianus Bishop of Arethusa , sends a Libel of deposition to Severus Patriarch of Antioch . 469. 1. Severus Reignes at Rome after Majorianus . 429. 1. Severus , after the Ejectment of Flavianus , is ordained Bishop of Antioch . 467. 2. His Life and Studies . 468. 1. He Anathematizes the Chalcedon Council in his Synodick Letters . 468. 2. His Letter to Soterichus 476. 1. His enstalling Letters . 478. 2. He is banished by the Emperour Justinus . ibid. His Letters to Justinianus and Theodora . 482. 1. Sextus wrote concerning the Resurrection . 89. 2. Sibylla Erythraea . 652. 2. Her Verses concerning the Comeing of Christ. 653. 1 , 2. In what words she addresses her self to God. 657. 2. Signes which preceded the destruction of Jerusalem . 35. 2. &c. Signe of the Cross seen in the East . 265. 2. Silvanus Bishop of Emisa , a Martyr . 147. 2. 174. 1. Silvanus Bishop of Gaza , a Martyr . 147. 2. His Character . 170. 1. Silvanus Bishop of Tarsus . 30● . 2. Silvanus Bishop of Troas . 389. 1 , 2. He had before been Bishop of Philippopolis . ibid. Silvanus a Tyrant in the Gallia's . 270. 1. Silverius Bishop of Rome , opens the Gates of that City to Belisarius . 486. 1. He is deposed by Belisarius , and Vigilius is put into his place . 486. 2. Simon Mugus is baptized by Philip. 16. 2. comes to Rome , and there deceives many by his Impostures . 21. 2. He was the Captain and chief of all Hereticks . ibid. Siricius Bishop of Rome . 373. 2. Sirmium is taken by the Gepidae . 507. 1. taken again by those Barbarians termed Abares . ibid. Sisinnius is ordained Bishop of Constantinople . 383. 2. His Character . 384. 2. Sisinnius a Novatianist . 335. 1. He was a Learned man. ibid. ordained Bishop of the Novatianists at Constantinople . 343. 2. 352. 2. His book against John Chrysostome . 367. 2. His witty sayings . ibid , &c. Socrates Bishop of Laodicea . 136. 1. Socrates why put to death by his own Citizens . 642. 1. Socrates Scholasticus learnt Grammar at Constantinople , of Helladius and Ammonius . 339. 1. Born and bred at Constantinople . 350. 1. dedicates his work to Theodorus . 351. what style he followed . ibid. Socrates's Ecclesiastick History . 401. His mistake in his accounts of the Ephesine Synod . 404. 2. He is cited . 416. 1. Sophia , the great Church at Constantinople . 253. 1. is consecrated by Eudoxius , 282. 2. Sophia , a Church built by Justinian , is described . 491. 2 , &c. Sophronius Bishop of Pompeiopolis . 278. 2. 279. 2. is deposed in a Synod at Constantinople . 282. 1. 294. 1. 303. 2. Sosthenes one of Christ's Seventy Disciples . 13. 2. Sotas Bishop of Anchialus . 84. 1 , 2. Soter Bishop of Rome . 62. 2. His commendation . 64. 2. Spirit , or Holy Ghost , is infused by Ordination . 280. 1. Spyridon from being a Shepherd , is made a Bishop . 226. 1. He fed Sheep whilst he was a Bishop . ibid. His miracles . ibid. Stephen Bishop of Rome . 117. 2. Stephen the Deacon , first Martyr of Christ. 15. 2. Stephen Bishop of Laodicaea . 138. 1. Stephanus Bishop of Antioch . 264. 2. Stephanus Bishop of Ephesus was present at the Chalcedon Council . 438. 1. Stephanus is Ordained Bishop of Antioch . 453. 2. He is barbarously murdered by the Boys of Antioch . ibid. Stephanus Bishop of Hierapolis , wrote the Life of Saint Golanduch . 523. 1. Succi , a Mountain that divides the Western Churches from the Eastern . 259. 2. Sunday and Friday kept holy by Constantine's order . 61● . 2. 613. 1. 679. 1. Sunday celebrated as a Festival , by Christ's own command . 700. 1. Symeon , Son of Clopas or Cleophas , Bishop of Jerusalem . 38. 1. after several Tortures , he is crucified . 46. 1 , 2. Symeon , or Symeones , the Stylite , flourished under Theodosius Junior . 410. 2. He spent Six and fifty years in Monastick Exercises and Severities . 411. 2. His dead body is with great honour conveyed to Antioch , in Leo's Reign . ibid. He was the first that found out the way of standing upon a pillar . 432. 1. His Letter to Leo Augustus . 432. 2. and another Letter of his , to Basilius Bishop of Antioch . ibid. His Mandra is described . 412. 1. Symma●●us the Ebionite . 99. 2. His books . ibid. Symmach●s a Senator of Rome . 338. 2. Syneros an Heretick . 79. 2. Synesius is preferred to the Bishoprick of Cyrene , whilst he was entangled in the Errours of Gentilism . 413. 1 , 2. His Epistles , and Oration to the Emperour Theodosius . ibid. Synnada a City of Phrygia Pacatiana . 370. 2. T. TAblett , or Title of Criminals , who were led about in the Amphitheatre . 72. 2. Tam-Chosroes General of the Persians , is slain in battel by the Romans . 512. 1. Tanais , so the Barbarians call the Stream of the Lake Maeotis into the Euxine Sea. 487. 1. Tatianus Founder of the Sect of the Encratitae . 60. 2. 67. 1. His Books . 67. 2. He is reckoned amongst the Catholick Writers . ibid. Telesphorus Bishop of Rome , the seventh from the Apostles . 51. 2. Temples of the Heathens demolished at Alexandria . 339. 1. Tertullianus eminently skilfull in the Roman Laws . 17. 1. Thaddaeus one of Christ's Seventy disciples . 14. 1. is sent to Edessa by Thomas the Apostle . ibid. cures Agbarus by laying his hand on him . 15. 1. Preaches the Gospel of Christ to the Edessens . ibid. Thalassius , Praesect of the Praetorium , is ordained Bishop of Caesarea by the Patriarch Proclus . 394. 2. Thalassius Bishop of Caesarea in Cappadocia , together with Dioscerus Bishop of Alexandria , presided at the Second Ephesine Synod . 424. 2. Thebuthis the first that made a Schism in the Church of Jerusalem 63. 2. Thecla the protomartyr , appears to Zeno in his sleep ▪ 453. 1. in honour of her , Zeno builds a most splendid Church in the City Seleucia . ibid. Thelymidres Bishop of Laodicea . 116. 1. Themison a Montanist . 82. 1. Themistius the Philosopher . 304. 2. His Oration to Valens , 326. 1. Theoctistus Bishop of Caesarea in Palestine . 105. 2. 116. 1 , 2. Theodoricus King of the Goths , resignes his Kingdom . 486. 1. Theodoricus a Goth rebells against Zeno. 463. 1. He dyes , Leing wounded by the point of his Javelin . ibid. Theodoricus Valamer is by Zeno sent against Illus and Leontius . 464. 1. He leaves the East , and goes into Italy , and having vanquished Odoacer there , possesses himself of the Kingdom of Italy . ibid. his wife Amalasuntha , 486. 1. Theodoricus King of the Goths has a Military Command in the Roman Army . 512. 1. Theodoritus Bishop of Cyrus , his Ecclesiastick History . 401. 473. 1. He is deposed by Dioscorus in the second Ephesine Synod , together with Ibas Bishop of Edessa , and Daniel Bishop of Carrae . 409. 1 , 2. He is restored in the Chalcedon Council . 426. 1. 447. ● . Theodorus Bishop of Heraclea in Thracia . 250. 2. 254. 1. Theodorus Bishop of Mopsuestia in Cilicia . 353. 2. Theodorus , a man of God. 245. 2. Theodorus is cruelly tortured for the faith of Christ. 298. 1 , 2. Theodorus surnamed Ascidas , Bishop of Caesarea in Cappadocia . 495. 2. a favourer of Origen . ibid. and 497. 1. Theodosia a Virgin , Martyred at Caesarea . 162. 2. Theodosiapolis a City besieged by the Persians . 470. 1. Theodosius Bishop of Philadelphia . 280. 2. Theodosiolus is killed by Valens . 315. 2. Theodosius the Great is created Emperour . 330. 1 , He is baptized by Ascholius . 331. 1. dyes . 351. 2. Theodosius Junior is born . 357. 1. His Commendations . 380. 1 , 2. 392. 1. His Law against Nestorius , extant in the Code . 410. 2. Theodosius Bishop of Synnada . 370. 2. in what manner he lost his Bishoprick . 371. 1. Theodosius is ordained Bishop of Jerusalem , contrary to the Canons . 427. 1. Theodosius Bishop of Alexandria , a Reviler of the Chalcedon Synod . 481. 2. Severus writes a Letter to him . 482. 1. His Letters sent to Anthimus and Severus . ibid. He is ejected out of his See by Justinian . ibid. Theodotion the Ephesian turned the Old Testament into Greek . 77. 2. Theodotus a Montanist . 75. 1. 81. 2. Theodotus the Tanner , Excommunicated by Victor . 90. 1. Theodotus Bishop of Laodicea . 138. 1. Theodotus Bishop of Laodicea . 284. 2. Theodotus Bishop of Ancyra , accuses Nestorius in the Ephesine Synod . 404. 2. Theodotus Bishop of Joppa . 452. 1. Theodulus a Martyr with Pamphilus . 168. 2. Theodulus Bishop of Chaeretap● . 280. 2. Theodulus and Olympius , Bishops . 264. 1. Theodulus's Letter concerning Nestorius , and his Heresie . 403. 1. Theonas Bishop of Alexandria . 138. 2. Theonas Bishop of Marmarica , and Secundus Bishop of Ptolemais , are Anathematized by the Nicene Synod . 219. 2. Theophilus Bishop of Antioch , the sixth from the Apostles . 63. 1. His Books . 65. 1. Theophilus Bishop of Caesarea in Palestine . 86. 1. Theophilus is ordained Bishop of Alexandria . 337. 2. Theophilus Bishop of Castabali . 303. 2. Theophilus Bishop of the Goths , subscribed to the Nicene Council . 281. 2. Theophronius a Cappadocian , Ennomius's Scholar , coyns a new Heresie . 349. 2. Theotecnus Bishop of Caesarea in Cappadocia . 125. 2. 133. 2. Theotecnus Curator of the City Antioch . 172. 2. the Authour and Incentive of the Christians persecution . ibid. He is executed by Licinius's order . 182. 1. Theotimus Bishop of the Arabi . 304. 2. Theotimus Bishop of Scythia , what his sentiments were concerning Origen's Books . 362. 1. Therapeutae , why so termed . 23. 1. Their Monasteries and course of Life . ibid , &c. Theudas an Impostour . 20. 2. Thomas the Apostle , called Judas also . 14. 2. He preached the Gospel to the Parthians . 30. 1. 231. 2. a great Church dedicated to him in the City Edessa . 314. 2. Thomas Bishop of Apamia . 487. 2. He is a spectatour of the Equestrian Sports , contrary to the usage of the Church . ibid. Thomas a Monk in Syria , feigned himself a fool . 494. 1. Thraseas a Martyr . 84. 1. Bishop of Eumenia . 87. 1. Thrasamundus King of the Vandals in Africa . 484. 2. Tiberiopolis a City of Phrygia . 394. 1. Tiberius Augustus how affected at Pilate's Relation concerning the Resurrection of Christ. 16. 2 , &c. Tiberius , after Justinus Junior became craz'd , managed the Empire together with Sophia wife to Justinus . 506. 1 , 2. He is declared Caesar by Justinus . 507. 1. His Character . 517. 2. Tigris an Eunuch , and a Presbyter . 364. 1. Timaeus Bishop of Antioch . 135. 2. Timolaus , Dionysius , Romulus , Pausis , Alexander , and another Alexander , Martyrs in Palestine . 159. 2. Timotheus , Saint Paul's disciple , the first Bishop of the Ephesians . 31. 2. Timotheus a Martyr in Palestine . 159. 2. Timotheus is ordained Bishop of Alexandria . 327. 2. 330. 1. 331. 2. Timotheus Aelurus is chosen Bishop by the Alexandrians whilst Proterius was living . 430. 1. He was ordained but by two Bishops . 430. 2. He wrote a Letter to Leo Augustus concerning his own ordination . 431. 1. He is banished to Gangra . 433. 1. He is recalled by the Emperour Basiliscus . 449. 2. Timotheus Salosaciolus , after Aelurus's ejectment , is ordained Bishop of Alexandria . 433. 1. He flyes to Canopus . 454. 1. By Zeno's order he recovers his See. ibid. Timotheus , after Macedonius's ejectment , is ordained Bishop of Constantinople . 468. 2. Titus disciple to Saint Paul , Bishop of the Cities of Creet . 31. 2. Titus Bishop of Bostra . 304. 1. Tobias son of Tobias , an Edessen . 14. 2. Tobias Bishop of Jerusalem . 51. 2. Translations of Bishops forbidden . 388. 1. sometimes used on account of the Church's necessity . ibid. Instances of such Translations . 389. 1. They were forbidden by Constantine . 599. 2. Tribigildus a Tribune of Souldiers . 356. 1. Tripolis a City of Phoenice , wherein was the Church of Saint Leontius the Martyer . 468. 1. Troïlus the Sophist a prudent man. 370. 1. a Native of Side in Pamphylia . 384. 1. Tychaeum of Antioch , that is , the Temple of the publick Genius , consecrated in honour of the Martyr Ignatius . 414. 1. Tyrannio Bishop of Tyre , a Martyr . 147. 2. Tyrannus Bishop of Antioch . 136. 1. V. VAlens Bishop of Jerusalem . 79. 2. Valens a Deacon of Aelia , is Martyred . 166. 2. Valens the Emperour being baptized by Eudoxius the Bishop , becomes an Arian . 305. 1. He persecutes the Orthodox . 306. 1. He builds an Aquaeduct at Constantinople . 308. 2. He dyes . 328. 2. Valentinianus is chosen Emperour . 305. 1. chuses Valens to be his Golleague in the Empire . ibid. dyes . 325. 1. had two wives at the same time . 325. 2. Valentinianus Placidus , son to Constantius and Placidia . 382. 1. is proclaimed Caesar by Theodosius . ibid. is declared Augustus . ibid. Valentinianus Juniour is created Emperour . 325. 1. He was Justina's son . ibid. Valentina a Virgin , Martyred . 164. 1. Valentinus an Arch-Heretick , flourished at Rome . 54. 2. Valentinians , Hereticks . 63. 2. Valerianus at the beginning of his Reign , favoured the Christians . 121. 1. His ignominious slavery and captivity in Persia. 660. 1. Valerius Gratus Procurator of Judaea . 12. 2. Vararanes King of the Persians . 377. 2. persecutes the Christians . ibid. Various usages and rites in divers Churches . 346. 1 , &c. Ventidius and Corbulo , Romans , conquered the Parthians . 473. 2. Vetranio turns Tyrant . 263. 2. afterwards he became a private man. 265. 2. Vettius Epagathus , a Martyr at Lyons . 69. 2. Victor Bishop of Rome . 87. 2. excommunicates the Churches of Asia . ibid. He is disswaded therefrom by Irenaeus . ibid. Victor Master of the Milice . 327. 2. Vigils of the Christians , and their fasts before the Feast of Easter . 24. 1. Vigil of Easter . 95. 2. observed by the Emperour Constantine . 613. 1. Vigilius Bishop of Rome , refuses to come to the fifth Synod . 496. 1. Vindices , Officers made in every City by the Emperour Anastasius . 475. 1. Vine , the Badge of a Centurion's office . 125. 1. Virgil's Verses concerning Christ. 654. 1 , &c. Virgins of the Christians . 24. 1. 161. 2. they were registred in the Matricula or Roll of the Church . 230. 1. Vitalianus rebels against Anastasius . 475. 2. takes Hypatius and Cyrillus Commanders of the Romans . ibid. being made Master of the Milice and Consul by Justinus , he is slain . 478. 1. Vitalis and Misenus , Legates of the See of Rome , are condemned in a Synod at Rome for ill-management of their Embassie . 460. 2. Ulfila Bishop of the Goths . 281. 2. 326. 2. Ulpianus a Martyr at Tyre . 161. 2. Ulpianus a Sophist , wrote an Oration in commendation of Antioch . 417. 1. Uranius Bishop of Apamea . 304. 1. Uranius Bishop of Meletina . ibid. Uranius Bishop of Tyre . 278. 2. is deposed . 280. 2. Urbanus Bishop of Rome . 102. 2. Urbanus president of Palestine . 159. 1. is put to death . 163. 2. Urbanus , Theodorus , Menedemus , and seventy other Presbyters , who had been sent Legates for the Catholicks to Valens , are barbarously murdered . 314. 1 , 2. Urbicius , or Urbicus , Praefect of Rome . 61. 2. Ursacius and Valens , Arian Bishops . 250. 2. condemned in the Sardican Synod . 257. 2. present a Penitentiary-Libel to Pope Julius . 263. 1. they are deposed in the Synod of Ariminum . 273. 2. Ursinus a Deacon of the Roman Church . 324. 1. W. WEstern Church when severed in Communion from the Eastern . 259. 2. Wisedom of Solomon , so the Book of Proverbs was called . 64. 1. 66. 2. Woman of Alexandria , her chastity . 150. 2. Women that were adulteresses , how punished by the Romans . 341. 1. Word of God , His Nature , Proprieties , and Operations . 683. 1 , &c. He is God of God , and light of Light. 686. 1. the reason of His Incarnation . 691. 2. &c. X. XEnaias a great stickler against Flavianus Bishop of Antioch . 466. 1. He is made Bishop of Hierapolis . 467. 2. by a Greek name he was termed Philoxenus . ibid. Xorolophus a place in Constantinople . 371. 2. Xystus Bishop of Rome . 51. 1. Xystus , another Bishop of Rome . 118. 2. Z. ZAmbdas Bishop of Jerusalem . 138. 2. Zacchaus Bishop of Jerusalem . 51. 2. Zacharias the Rhetorician , an Historian , favoured Nestorius . 421. 2. blames Proterius falsely . 431. 1. He favoured Eutyches's party . 452. 2. Evagrius reproves him for his carelesness in writing his History . 459. 2. Zamolxis a God of the Getae . 689. 1. Zebinus Bishop of Antioch . 103. 2. Zeno at first named Aricmesius , marries Leo Augustus's daughter . 435. 2. is created Emperour of the Romans . 436. 2. His wicked Life . 448. 1 , 2. His Henoticon , or uniting-Edict . 455. 1 , 2. His Letter to Pope Felix . 460. 1. Zenobius a Presbyter of the Church at Sidon , Martyred . 147. 2. Zephyrinus Bishop of Rome . 90. 1. Zeuxippus's Bath . 252. 2. Zoïlus Bishop of Larissa . 304. 1. Zoïlus Governour of Antioch under Theodosius Junior , what Buildings he erected at Antioch . 415. 2. Zoïlus is made Bishop of Alexandria , after Theodosius's ejectment . 482. 2. 495. 1. Zosimus Bishop of Rome . 374. 1. Zoticus Otrenus a Presbyter . 81. 1. Zoticus Bishop of Comana . 82. 1. 84. 1. Zozimas or Zosimas a Monk in Syria . 480. 1. He foretells the Earthquake at Antioch . 480. 2. His miracles . ibid. Zozimus an Historian , was a Heathen , and on that account hated Constantine . 472. 1. He brought down his History as far as the times of Honorius and Arcadius . 472. 2. when he wrote his History . ibid. THE INDEX Of the Chief Matters that occur in the Notes on these HISTORIANS . The First Number shews the Page ; the Second , the Column . A. ABares , or Abari , when first known to the Romans . 500. 1. Acacius Bishop of Constantinople , never held communion with Petrus Fullo . 457. 2. He was condemned in no particular Synod . 459. 1. when the sentence of deposition was pronounc't against him 461. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 469. 1. Acesius the Novatianist seems not to have been called to the Nicene Synod by Constantine . 225. 1. Acoemeti had two Monasteries at Constantinople . 459. 2. 467. 1. Acts what . 12. 1. Acts of Pilate when forged by the Heathens . 12. 1. 173. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of a perpetual Master of the Milice . 462. 2. a passage in Theophanes is mended . ibid. Adjutor , the Prince of the Office of the Master of the Offices . 440. 1. Adoration of the Emperour , what it was . 630. 2. Adra , a City of Arabia . 304. 1. Adulterer , so he was called who invaded the See of a Bishop that was yet living . 456. 2. Adultery , how punished amongst the Romans . 341. 1. Aegiochus , an Epithete given to Jupiter . 410. 1. Aelia , so Jerusalem was called till Constantine's time , when it recovered its old name Jerusalem again . 52. 1. 118. 1. 167. 2. Aërial Martyr , so Symeon the Stylite was called . 411. 2. Aether , the Element of Fire . 684. 2. Africanus the Chronographer , not the same person that composed the Cesti . 106. 2. Agathobulus a Philosopher . 137. 1. Agbarus , called also Abgarus . 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Forum , a Market , or Court of Judicature . 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Aevum , in Plato signifies eternity . 671. 2. Agnati and Cognati , who , and wherein they differ . 563. 1. Agrippa Junior , when he began to Reign . 25. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who they are . 563. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 219. 2. 583. 2. Alabarches , the Chief Magistrate of the Jews that lived at Alexandria . 18. 1. Allegories were by the ancient Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 23. 2. Alexander Bishop of Constantinople , in what year he dyed . 247. 1. Alexandria a very unhealthfull City , and why . 127. 2. Alexandrian Bishops heretofore termed Popes . 404. 1. Nicephorus's Opinion is refuted . ibid. They had a secular principality . 372. 2. Alexandrian Synod , wherein Origen's books were condemned by Theophilus . 360 , 2. Alexandrian Synod , its Acts. 289. 2 , &c. Alexandrian Bishop , whether he ordained all over Egypt . 263. 1. Alternative Hymns , by whom first appointed . 359. 1. Ambon , a place wherein Criminals were set , whilst they were interrogated by the Judge . 111. 2. Amen was the answer of the Faithfull , when they received the consecrated Bread. 114. 2. also , after the Priest had consecrated . 120. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Curtains hanging before doors . 524. 1 , 2. many uses of them in the Church . ibid. Amphilochius Bishop of Side . 432. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Preface . 637. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Strator , one that lifts his Master on horseback . 463. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to comfort , or refresh . 40. 2. Anastasia , the wife of Bassianus the Caesar. 309. 1 , 2. Anastasian Baths , whence so called . ibid. Anastasis , the Church of the Resurrection at Jerusalem . 427. 1. 588. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Relation of a President to the Emperour . 407. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place neer Constantinople . 475. 2. Anastasius Sinaïta Bishop of Antioch , when he was ejected . 503. 1. Annas or Ananus , held the High-priest-hood many years . 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Props . 518. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Masters of the Scrinia . 350. 1. Antioch when made a free City . 433. 2. three Forum's or Tribunals there , and as many Scholes of Advocates . 415. 1. In the same City was also the Praetorium of the Master of the Eastern Milice . 415. 2. when termed Theopolis . 480. 1. Antiochians , from what moneth their years begin . 434. 1. 467. 2. Antipater and Aristobulus , sons to Herod the Great , killed by his order . 11. 2. Antipater , Grandfather to Herod the Great . 10. 1. Antiphons , See Alternative Hymns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vicarius , a substitute . 695. 1. Apamia , the Metropolis of Syria Coele or Syria Secunda . 469. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 77. 2. 105. 1. Apocryphal Books . 98. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 81. 1. Apocrysarius of a Monastery , that is , one who managed the affairs of a Monastery . 494. 1. Apocrysarii or Responsales of Patriarchs and Bishops in the Emperour's Court. 496. 1. Apollinarians , Hereticks . 284. 2. Apollonia , a Virgin that suffered Martyrdom in the Reign of Philippus , not under Decius . 110. 1. Apollonius , whilst Montanus was living , wrote against his prophesie . 83. 2 , &c. Apollonius a Roman Senator . 85. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its signification . 94. 1. Apostates , when they return to the Church , are treated with more severity . 119. 2. Apostles , the twelve were not onely so called , but several other persons . 14. 2. 29. 1. Apostles are not reckoned in the number of Bishops . 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 402. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it imports . 72. 2. Aquaeduct of Valens Augustus at Constantinople . 308. 1. 2. Archelaus Bishop of Cascharum , his disputation against Manichaeus . 234. 2. Areopagus , what it was . 32. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 91. 1. Arius , two of that name . 240. 2. Arius who with Euzoius presented a Libel of faith to the Emperour Constantine , was not Arius the Arch-Heretick . ibid. Arius , when and how recalled from banishment . ibid. Artemius , Commander in chief of Egypt . 288. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take away , or remove . 87. 1. Arsenius , Bishop of the Hypselitae . 238. 2. 240. 2. Ascetae , who were heretofore called so . 22. 2. Not onely Monks but Clergy-men also had that name given them . 139. 1. 168. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Crime of Treason . 695. 1. Asia , how many ways 't is taken . 8● . 1. Asiarchs , what they were . 58. 2. how chosen . ibid. a very chargeable Office. ibid. Asterius Urbanus , Authour of the books against the Cataphrygae . 82. 1. Athanasius , in what year recalled from banishment . 246. 2. in what year he went to Rome . 256. 2. He went to Rome once onely . 253. 2. when a boy , he baptized his play-fellows . 229. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Attis , Bacchus . 302. 2. Atticus Bishop of Constantinople , his Epitaph . 383. 1. Augustonica a Province of Egypt . 262. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a door of an house . 608. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atrium , or a Court. 590. 2. Avitus , how many moneths he Reigned . 428. 2 , &c. Ause , or Osee , the first name of Jesus the son of Nave . 5. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 190. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christian Virgins . 161. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Eusebius calls Christ. 186. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Honorati , are joyned with the Decuriones . 431. 2. B. BAcaudae , a sort of Boors , were up in Arms over the whole Roman world . 690. 2. Bacurius Prince of the Iberi . 233. 2. Baptism is by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a seal . 40. 2. 't is the Symbol of our Lord's Passion . 184. 2. 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 628. 2. Basileus Bishop of Amasia . 551. 2. a Martyr under Licinius . ibid. Basilius the Great , what year made Bishop of Caesarea . 321. 1 , 2. He was twice questioned by Valens . 322. 1. Basilides's Prophets . 52. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 681. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Imperial City , so Eusebius always calls Rome , not Constantinople ▪ 593. 1. Basiliscus declared his son Marcus , Caesar ; afterwards , Augustus , 451. 1. Bataneotes , a Surname of Porphyrius the Philosopher . 100. 2. Battle at Cibalae . 554. 1. Battle at Hadrianople , what year it hapned . 556. 2. Beneficiarii . 179. 1. Beryllus's opinion concerning the Nature and divinity of Christ. 107. 1. His Heresie . 290. 2. Berytus , what year the Synod was convened there . 409. 1. Bishops in Egypt , were an hundred . 212. 2. Bishops heretofore preached , standing on the steps of the Altar . 355. 2. Bishops , their first Sermon always much taken notice of . 384. 2. Bishops , their sentences in judicature made valid . 615. 2. Bishops of other Cities , were usually buried at Constantinople , in the Church of The Apostles . 492. 2. Bishops anciently wore a plate of gold on their forehead , in imitation of the Jewish High-priests . ●7 . 1. Birth-day of the Martyrs , was that whereon they suffer'd Martyrdom . 59. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lead a secular Life . 92. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laicks . ibid. Bosci , Monks so called . 418. 1. Botry a City of Phoenice . 494. 1. Theophanes and Antoninus Martyr are mended . ibid. British-Church very ancient . 333. 1 , 2. it was , and is independent of the Roman Patriarchate . ibid. Bruchium , what it was . 136. 2. the siege of it , when . ibid. Brysia . 518. 2. C. CAEsarea , or Caesarium , the Great Church of Alexandria . 376. 2. whence it had that name . 430. 1. Caius was Authour of the book called The Little Labyrinth . 89. 2. He wrote a book against Proclus . 102. 2. Calendio is ordained Bishop of Antioch at Constantinople by Acacius , contrary to the Canons . 457. 1. how many years he sate Bishop . 462. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Constantinople was termed . 597. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes made use of in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 446. 2. In old Coyns that City is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 460. 1. Camp-bread given to the City Antioch by Diocletian . 427. 1. a place in Procopius about this Annona , is mended . ibid. Campus , a place without the City Antioch , where the Souldiers exercised . 518. 2. Campus , a place seven miles distant from Constantinople . 507. 2. it was the place where Criminals were punished . 658. 2. Canon of the Council of Antioch . 366. 1. what must be thought concerning that Council . ibid. Canon , or set-allowance of Bread , or Bread-corn , at Constantinople . 251. 1. Canon the second , of the Constantinopolitan Council , is explained . 333. 2. Canon the sixth , of the Nicene Council , whither it ●eats concerning Patriarchs , and their Jurisdiction . 332. 2. Castalian Fountain neer Antioch . 414. 2. Castrensis Panis . See Camp-bread . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ligatures , Inchantments . 688. 2. Catechist taught in a private Auditory , not publickly in the Church . 102. 1. Catechumens were made by Imposition of the Bishop's ha●d . 627. 1 , 2. they covered their heads . 629. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 74. 1. Catholick Epistles . 98. 1. Catholicus , a Rationalist . 121. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rationalist . ibid. and 181. 2. Celsus the Philosopher , against whom Origen wrote , was Lucian's friend . 108. 1. Cephro , and Coluthio . 122. 2. 123. 1. Cerat●s , a wind about Byzantium , 276. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , capitulum , a period . 131. 2. Chaeremon , a Philosopher . 101. 2. Chair or Throne of Saint Mark at Alexandria . 138. 2. Chalcedon ▪ Synod , the copies of it that Evagrius made use of , are different from ours . 439. 1. which are more genuine and authentick , Evagrius's copies , or ours . 444. 1. Chalcedon had onely the bare name of a Metropolis given it by Marcianus . 446. 2. Chartae , or Libels of Caecilianus's crimes , transmitted to the Emperour . 194. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 125. 2. Chorepiscopi , who they were . 134. 1. Chosroes King of the Persians , when he dyed . 509. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ , was written with a dipthong . 653. 1. Christ before all things , and after all things . 666. 1. Christ , in what year born . 7. 2. whether he was born on the twenty fifth of December . ibid. Christian Religion termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 53. 1. Christians wont to stop their Ears , when they heard any impious expression . 85. 1. they gave their children the names of the Apostles . 131. 1. They prayed with expanded hands . 611. 1. Christians were very desirous of being baptized in Jordan . 628. 1. who were termed perfect Christians . 628. 2. Their Feasts at the Sepulchres of the Martyrs . 647. 2. Their way of Burial . 124. 1. 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Encaustick painting . 530. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 433. 2. Chrysargyrum is in the Code termed Lustralis auri Collatio . 47. 1. The Emperours called it Vectigal . ibid. Libanius calls it Tribute , because 't was paid every fourth year by Merchants or Traders . ibid. The Aurum poenosum is to be distinguished from it . ibid. Chrysostome's saying concerning penitents . 367. 2. Chrysotelia , what it was . 474. 2. Churches , there were fourty of them at Rome in Decius's time . 113. 2. Circular Letters , or Encyclicae . 432. 2. Claudian at first wrote Greek Verses . 416. 1. when he began to write Latine verses . ibid. Clavularis Cursus . 287. 2. Clemens's book of Recognitions . 48. 2. 49. 1. Clemens's Stromata . 97. 2. Clemens's books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Institutions . 79. 1. a fragment of them is now extant , at the close of his Stromata . ibid. Clergy-men wore a Philosophick Pallium . 101. 2. Clergy-men termed Competentes . 191. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the degree or order of Ecclesiasticks . 114. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he enroll'd amongst the Clergy . 495. 1. Cletus Bishop of Rome , the same person with Anencletus . 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 412. 2. 422. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stibadia , accubita , Beds to lye and eat upon , 581. 2. Clinicks , their Baptism . 113. 2. Coadjutor or Assistant can't be made without the Bishops consent . 96. 2. Two instances of Coadjutours . 137. 2. Colligere , Collecta . 604. 2. Clopas or Cleophas , whether Joseph's brother , and unkle to Christ. 38. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Latine Areae . 122. 2. Comites of the first and second order , long before the Reign of Constantine . 606. 2 , &c. Common Council of Asia , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it was . 55. 2. 56. 1. Communicatory-Letters , two sorts of them . 135. 1. Communion was twofold ; one of prayer , the other of the Sacraments . 112. 1. private Communion . ibid. and 114. 2. Confectoret . 59. 1. Consession , whether private , or publick , amongst the Ancient Christians . 341. 2. 342. 1 , &c. Consecrated Bread was wont to be moystned in water . 115. 2. Constantina , a City of Phoenice , the Bishop whereof was Sophronius . 409. 1. Constantine's Letters to the Bishops , taken for the Synodick Letter of the Nicene Synod . 582. 1. Constantine took too much upon himself , in Ecclesiastick matters . 594. 2. Constantine the Great , how many years he reigned . 624. 1. He was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal to an Apostle . 626. 2. when he was made a Catechumen . 627. 2. Constantine's Statue wont to be adored by the common people . 230. 1. Constantine's Letter against Arius . 224. 2. Constantinopolitane Bishop ordained in the Hellespont , and in the adjacent Provinces . 276. 1. He is simply and absolutely termed The Patriarch . 439. 1. Constantinopolitane Synod assembled on account of the cause of Gregorius Bishop of Antioch , what year convened . 518. 1 , 2. Constantius Chlorus , in what year he dyed . 209. 2. Constantius used to swear by his own eternity . 273. 1. Corban , what it was . 19. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rusticks or Boors . 109. 1. called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 490. 2. Cornutus a Philosopher . 101. 2. He is erroneously termed Phornutus . ibid. Council at Jerusalem , in what year assembled . 25. 1. Council of Chalcedon , in what manner it was preached and published . 482. 2. The three General-Councils preached or published together with it by the Deacon in the Church after the reading of the Gospel , and inserted into the Diptycks . ibid. Criminals usually executed without the City . 495. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 697. 2. Curator of a City . 146. 1. Curators of the Imperial Houses , who they were . 510. 1 , &c. They had Jurisdiction . 511. 1. Their Title was , Most Glorious , and Most Magnificent . ibid. 510. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dominica , or Churches . 698. 1. Curiae , and Curiales . 558. 1. Curiales or Decuriones did heretofore gather the Tribute . 474. 2. Anastasius the Emperour freed them from that . 475. 1. The following Emperours null'd that Law. ibid. Curopalates heretofore a despicable office , afterwards the highest dignity of the palace . 499. 1 , 2. He was a different person from the Count of the Guards . ibid. Cuziba , a Monastery and Laura . 480. 2. Cynegica a Region near Antioch . 467. 2. Cyrenius . See Quirinius . Cyrillus Bishop of Alexandria presided in the Ephesine Synod . 404. 1. Cyrus Bishop of Beroea , banished on account of the Homoousian Faith. 235. 2. Cyrus , a Poet. 416. 1. D. DAcianus . 278. 1. Daemons of the Air , or Aërial Daemons . 672. 1. Dalmatius the Censor , father to Dalmatius the Caesar. 238. 2 , &c. Damophilus the Bithynian , his Collectanea . 515. 2. He lived after Plutarch's time . ibid. Darius the Mede , is not Nabonnidus . 652. 1. Deacons distributed not the Sacrament amongst the people , when the Priest was present . 114. 2. Decani , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 521. 2. Decennalia , Vicennalia , Tricennalia , what meant by them . 529. 1. Decius , how many years he Reigned . 117. 1. Decuriales , who they were at Rome . 340. 2. The Rector of the Decuriae . ibid. Delphicum , an Edifice wherein were the Emperour 's Stibadia , or Beds to lye and banquet on . 478. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 110. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be read publickly . 38. 1. Dengisich son to Attala . 435. 2. His name being faulty in the Alexandrian Chronicle , is mended . ibid. Depositions of Bishops , in what order usually declared . 442. 1. Dexippus the Historian , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 513. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetual Priests . 191. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Masters of the Platonick School at Athens . 136. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homilies , or Discourses to the people . 89. 1. Dialogue of Jason and Papiscus , by whom written . 52. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Protests . 280. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Most Perfect . 177. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Charity , Love. 583. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , componere , to bury the dead . 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 130. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hasta amentata , a Javelyn fitted with a Leatherloop . 463. 1. Dignus est , he is worthy , was the usual acclamation in the Election of Bishops . 106. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Enarrations , Expositions . 98. 2. Dii patrii and Peregrini . 553. 2. Diocletian's persecution , when it began . 140. 2. 158. 2. 537. 1. when it ended . 151. 1. what year Diocletian triumphed . 148. 1 , 2. why he resigned the Empire . 660. 1 , 2. in what year he dyed . 210. 2. Dioecesis , what it signifies . 332. 2. 618. 2. Dionysius Consularis of Phoenice . 620. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Porticus's . 590. 1. Dioscorus Bishop of Hermopolis , when he dyed . 365. 1. Dioscorus Junior when ordained Bishop of Alexandria . 467. 1. Liberatus's mistake in relating his Ordination . ibid. Dius , the first moneth of the Syro-Macedonians . 157. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hereticks . 97. 1. Dominica Mediana . 346. 1. whence so called . ibid. Donatists , their Schism . 571. 2. they were the first that appealed from an Ecclesiastick Judicature . 280. 2. Dorotheus Presbyter of Antioch , a different person from Dorotheus who was of the Bed-chamber to the Emperour . 135. 2 , &c. Dositheus the Samaritane , when he lived . 63. 2. Doxology of the Arians . 25● . 1. Drachms whence so called , by whom used ; Attick Drachms , their value . 11. 2. Ducenarius , what he was . 134. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers , so Angels , as well as Daemons , are termed . 686. 1. E. EArth-quakes , two sorts of them . 175. 1. Earth-quake at Antioch in Justinus's Reign , in what year it hapned . 479. 2. Easter-Alms . 613. 2. Ebionites , whence so called . 44. 1. Ecclesiasticus , an Ecclesiastical person , in how many senses 't is taken . 29. 2. Edicts and Letters of the Emperours , written in paper . 142. 1. Edict of the Praesecti Praetorio . 313. 1. Edicts and Letters of the Emperours , wherein they differ . 180. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. 1. 448. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 97. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 113. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , madness of mind . 82. 2. Egypt heretofore reckoned amongst the Provinces of the East . 571. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . 92. 1. Philosophy and Rhetorick differ from them . ibid. Elcesaïta , Hereticks . 108. 1 , 2. so called from Elcesai or Elxaeus . ibid. Eleusinius Bishop of Sasima . 466. 1. a place in Theophanes about him , is mended . ibid. Emperours of Constantinople were usually proclaimed in the seventh Miliarium , or Mile . 507. 2. Emperours of Rome rescinded all that had been done by Tyrants . 661. 2. Empire of Rome when first divided . 148. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies amongst the Antients . 406. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Letters of the Patriarchs at their instalment . 478. 2. also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homilies . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sleep in an Heathen-temple . 597. 2. Encaenia of the Jerusalem-Church , on what day celebrated . 621. 2. Encyclic Letters . See Circular-Letters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplicatory-Libel . 55. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Unition , not Unity . 501. 2 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pascal Letters . 126. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 118. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Officials of the Praetorian Praefecture . 223. 2. 566. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made use of instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 30. 2. Ephesine Bishop heretofore ordained by the Bishops of his own Province . 452. 1. the Patriarchical Jurisdiction taken from him in the Chalcedon-Council . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to salute . 56. 1. 573. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the advent or arrival of the Gods. 174. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sedentary Mechanicks . 510. 1. Epimenides , an Initiator . 297. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Indiction . 468. 1. Ephesine Council in Basiliscus's Reign . 451. 1. Epiphanius Bishop of Cyprus , when he dyed . 363. 1. 2. His character . ibid. Epistolae Communicatoriae . See Communicatory-Letters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they signifie . 4. 1. Essenes . 23. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Provinces of the Romans . 539. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 511. 2. Eruli are by the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 486. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 73. 1. Evagrius a Presbyter of Antioch , was afterwards Bishop of Antioch . 353. 2. Evagrius Praefect of Egypt . 339. 1 , 2. a passage in Eunapius his Life of Aedesius , mended . ibid. Eucharist , so the Consecrated bread was termed . 88. 2. it was sent to other Bishops under the name of Eulogiae . ibid. it is given to a boy to carry to a sick man. 115. 1. it was sometimes given to penitents without reconciliation . ibid. it was put into the mouthes of the sick . 115. 2. what remained of it , was given to boys , to be eaten . 494. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vota facere , to pray , or desire earnestly . 535. 2. Eudocia Augusta went twice to Jerusalem . 417. 1 , 2. when she made her second journey thither . ibid. Eudoxia the Empress , her silver Statue . 365. 1 , 2. Eugenius a Tyrant in Diocletian's time . 142. 2. Eunomius when made Bishop of Cy●icus . 307. 2. His Creed . 335. 2 , &c. 〈◊〉 ▪ who they were . 39. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies noble persons , not P●●ricians . 39. 1. Eusebius wrote his Ecclesiastick History , after almost all his other works . 5. 1. His book concerning the Easter-Cycle . 617. 2. whether he made a speech to the Emperour in the Nicene-Council . 579. 2. Eusebius and Lucifer , whether they were Legates of the Apostolic See. 289. 2. Eusebius and Theognius , when banished , and when restored . 227. 2. when they presented a Libel of Satisfaction to the Bishops . 228. 1. They were not condemned in the Nicene Synod , but in some other Synod . ibid. Eustatbius Bishop of Antioch , when deposed . 599. 2. when he dyed . 313. 2. His body when removed to Antioch . ibid. Eutropia Mother-in-law to Constantine . 594. 2 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephecticks . 270. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adaerare , to Value by money . 326. 2. Exarchs , who they were . 483. 1. Exedra , what it is , and whence so called . 594. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , peraequatores . 607. 1 , 2. Exorcists , their office . 158. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Municipal Magistrates . 69. 1. Expeditions , two of them were made against the Vandals in Leo Augustus's reign . 435. 2. a passage in Candidus Isaurus , concerning that Expedition , mended . ibid. F. FAithfull heard the Word , standing in the Church . 617. 2. Faith onely by sense . 65. 2. Fast before Easter , very ancient . 88. 1. Fast , three sorts of it amongst the Ancient Christians . ibid. Fast of fourty hours before Easter , why used . ibid. Fast of the Great week , must be distinguished from the Lent-Fast . ibid. Feasts at the Sepulchres of the Martyrs . 647. 2. Felix when sent Procurator into Judaea . 25. 2. Feriae , why the days of the week are so termed . 157. 2. Feriae of the week , have their name from the following Sunday . 88. 1 , 678. 2. First succession of the Apostles , how far it reacht . 27. 1. Flaccilla wife to the Emperour Theodosius . 325. 2. Flaccillus Bishop of Antioch . 248. 1. Flamen perpetuus . 191. 1. Folles , two sorts of them . 195. 1. their value . ibid. Form , or Draught of the Nicene Creed , was subscribed by all the Bishops , but two . 217. 2. Frumentius Bishop of Auxumis , the same person with Frumentius Bishop of the Indians . 232. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 191. 1. G. GAlen's authority , great amongst the Ancients . 90. 2. Galerius's Victory over the Persians . 152. 1. Gangra , the Synod there when held . 282. 2. Genealogies of the Hebrews , were registred in their publick Archives . 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much they differ in signification . 258. 2. Gillo or Gello , a kind of Shee-Devil . 512. 2. the same with Empusa . ibid. Georae , or Geiorae , who they were . 10. 1. Georgius of Laodicea was made a Presbyter by Alexander Bishop of the Alexandrians . 603. 1. Germinius when made Bishop of Sirmium . 268. 1. Glicerius the Emperour was not made Bishop of Portue , but of Salonae . 436. 1 , 2. Golden-Rod usually carried before the Roman Emperours . 499. 1 , 2. Gospel according to the Hebrews . 43. 1. Gospel of Basilides . 52. 2. Gregorius Bishop of Alexandria , how many years he sate Bishop . 251. 1. Gregorius Nazianzenus , his three Bishopricks . 321. 2. 331. 1. Gynacea . 558. 1. H. HAdrian the Emperour built a Temple to Venus , on mount Calvary . 224. 1. Hanniballianus . 667. 2. Heathens , how they consecrated the Images of their Gods. 173. 1. Heg●sippus was Irenaeus's Contemporary . 53. 1. Helena her death ▪ what year it hapned . 593. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that age which is fit for warfare . 168. 1. Henoticon , or Zeno's Edict about uniting the Churches , is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 455. 1. Hera●s a Catechumen . 94. 1. Hereticks , whither they may lawfully be persecuted . 370. 2. Hermodactylus , what manner of plant it was . 525. 2. the root of it good for those that are troubled with the Gout in the Joynts or fingers . ibid. Hermogenes an Heretick . 65. 1. what his Heresie was . ibid. Herod the Great was no Forreigner but a Jew . 8. ● . after his death , his kingdom was divided into three parts . 12. 1. Herod , called also Agrippa , who he was . 19. 2. what children he had . 20. 2. Hexapla of Origen , whence so called . 99. 1. 99. 2. Hierocles Praefect of Egypt , against whom Eusebius wrote . 161. 2. Hierophantae were never called by their own name , by those whom they had initiated . 664. 1. High-Priest , so every person was called , as long as he lived , who had once born that office . 12. 2. They wore a plate of Gold. 45. 2. Hilarius and Athanasius differ in opinion concerning the Draughts of the Creed , drawn up by the Easterns . 266. 1 , 2. Hippolytus Bishop of Portue . 102. 2. His Paschal-Canon is part of his book concerning Easter . 103. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 104. 1. Honoratus was the first Praefect of Constantinople . 281. 1. Honorati , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 630. 2. Hosanna , what it signifies . 28. 1. Hosius subscribed first to the Nicene Synod . 227. 1. Hyacinthides virgins at Athens , who they were . 690. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prefecti Praetorio . 606. 2. Hypatia the Philosopheress , probably was Theon's daughter . 376. 1. by whose means she was murdered . 376. 2. Hypatianus when made Bishop of Heraclea . 266. 1. Hypodiaconi , or Sub-deacons , kept the doors of the Church . 191. 1. Hypomnematographer , an office born by Lucian at Alexandria . 122. 2. I. JAcobus the Monk , to whom the Emperour Leo wrote , whither Jacobus Nisibenus . 432. 1. James the brother of our Lord , whether one of the twelve Apostles . 13. 2. whether the son of Joseph . 16. 1. what is the meaning of his surname Oblias . 27. 2. in what year he suffered Martyrdom . 28. 2 , James ordained Bishop of Jerusalem by Christ. 126. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who termed so amongst the Greeks . 375. 2. Iconium , the Synod there when convened . 119. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Egyptians , who they were . 36. 1. Jerusalem ▪ Bishop's authority . 263. 1. Jews , how their families came to be so confused . 9. 1. their Genealogies were not burnt by Herod . 10. 1. they had private copies of their Genealogies . ibid. they pray'd to God with their eyes turned towards the Temple . 33. 2. they were permitted to enter Jerusalem but once in a year . 52. 1. their seaven Herefies . 63. 2. Their Archisynagogi , Presbyters , Deacons , Patriarchs . 121. 1 at their Feasts the Gentiles were present also . 28. 1. Their dispersion , and the reasons of it . 30. 2 , &c. a Jew in secret , or inwardly . 167. 1. How they divided the night and day . 35. 2. Image of Christ at Edessa . 489. 1. Indians converted to the faith of Christ by Frumentius , in Constantius's reign . 232. 1 , 2. Interregnum of three months after the death of Constantine the Great . 630. 2. Johannes is ordained Bishop of Alexandria at Constantinople , by Johannes Scholasticus Patriarch of Constantinople . 503. 1. Johannes Apamenus , Bishop of Antioch after Petrus Fullo . 453. 2. Johannes Codonatus Bishop of Antioch . 457. 1. Johannes Rhetor the Historian , not the same person with Johannes of Epiphania the Historian . 413. 2 , &c. Johannes Tabennesiota , Bishop of Alexandria , whence so called . 454. 2. He was Oeconomus of the Alexandrian Church . ibid. a place in Liberatus concerning him , is mended . ibid. He did not appeal to Pope Simplicius . 456. 2. John the Baptist's Church in the City Alexandria , was the Great Church . 454. 2. Josephus's History of the Jewish wars transcribed by Titus's own hand . 37. 2. Josephus's book concerning his own Life , is part of his twentieth book of Antiquities . 37. 2. His books of History , otherwise divided than now they are . 11. 1. Josepus , so the Ancients called Josephus . 12. 2. Jovius Maximinus . 178. 1. his third Consulate . 181. 2. Irenaeus , whether he brought the Letters of the Martyrs to Rome . 75. 2. In what year he was ordained Bishop . 76. 2. His Synodick Letter . 87. 2. Irenarch , or Eirenarch . 57. 2. Irene , two Churches at Constantinople , called by that name ; the one , the old ; the other , the new . 247. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Copy . 584. 1. Judas of Galile , or Gaulanites , when he made his insurrection . 8. 1. He was Founder of the Sect of the Galilaeans . 63. 2. Judas whether the brother of our Lord. 39. 2. Julian the Emperour , called Bull-burner . 297. 2. Julianus , the Bishop of Rome's substitute in the second Ephesine Synod , was Bishop of Coe , not of Puteoli . 409. 1. Justice , its eye . 699. 1. Justinian's Vandalic Expedition , on what year of Christio was undertaken . 484. 2. Justin the Martyr's first Apology , according to Eusebius , is that which is commonly entitled his second ; and on the contrary , his 〈◊〉 his first . 21. 2 , 60. 1. 61 , 1. Justin's second Apology , commonly entitled his first , was dedicated to Antoninus pius . 61. 1. Justin was Martyred in the Reign of Pius . ibid. Justinus Senior , is by some termed a Thracian , by others an Illyrian . 477. 1. Before he was Emperour , he was Comes of the Excu●i●● or Guards . ibid. Justinus Junior , how many years he reigned . 513. 1. Justus Tiberiensis , and his books . 37. 2. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Matricula or Koll of the Church-officers . 342. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 99. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 92. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coemiteries . 122. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 59. 2. L. LAcunaria . 588. 1. Laicks , when about to receive the Sacrament , heretofore came up to the Altar . 120. 2. before Bishops and Monks that were eminent for piety of Life , the Laicks were wont to bow their heads , that they might receive a blessing . 493. 2. Lampadarii , or Light-bearers . 665. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Torches . 613. 2. Latiare Sacrum at Rome . 690. 1. Laura what it is , and wherein it differs from a Monastery . 417. 2. Laws of the Emperours Constantine and Theodosius , concerning burning the books of Hereticks . 450. 1. Legates of Caesar , some were Consulares , others Praetorii . 46. 1. Legate or Deputy of the Province of Lyons . 69. 1 , 2. Legion termed The Lightning Legion . 76. 1. Legions amongst the Romans had their Chappel , or Oratory , and their Presbyters . 625. 2. Leo's Letter by Dioscorus forbid to be read in the Council of Ephesius . 438. 1. Leus's daughters at Athens . 690. 1. Libellatici , who they were . 120 , 1. Licinita made the Cities of the Roman Empire to flourish . 196. 2. Light after darkness , in the Mysteries of the Pagans . 609. 2. Litar●a a Village in Chalcis . 520 , 1. It 's ●ame-being faulty in Theophanes's Chronicon , is mended . ibid. Linyphia . 558. 1. Loaves of benediction . 374. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bear the office of a Curator . 146. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Praefectus Praetorio was termed . 475. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 255. 2. Long-wall termed the Anastasian-wall , from its Builder . 470. 2. Longinus a Philosopher , taught at Athens . 101. 1. Lotts , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Athletae or Champions . 72. 1. Lucianus a Martyr suffered under Maximinus . 174. 1. Ludi Lugdunenses , or Sports at Lyons . 73. 2. Lunar Month , was thirty days . 674. 1. Lusius Quietus Deputy of Palestine . 51. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 347. 2. Lysanias the Tetrarch was not one of Herod's sons , nor his successour . 12. 1. M. MAcarius Bishop of Jerusalem , when ordained , and when ejected . 495. 1. in what year he was restored to his See. 495. 2. Macedonius's Presidency over the Constantinopolitane Church , whence to be begun . 252. 1. Macedoniani , their Embassie to Pope Liberius , in what year sent . 310. 2. Macedonius Bishop of Constantinople , when first made Bishop , subscribed to Zeno's Uniting Edict , or Henoticon . 466. 2. Magi amongst the Egyptians . 121. 1. Magistrate of the City Jerusalem , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 36. 1. Magistrates and Governours of Provinces can't be preferred to a Bishoprick , without consent of the Emperour . 394. 2. Mancipes , so the Bakers were called ; and Mancipatus was the office of Bakers . 340. 2. Mandates or Commands of Princes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 178. 2. Mandra , a Monastery ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Abbot of a Monastery . 412. 1. Manichaeans , who was the first broacher of their Heresie . 135. 2. their Fasts . 234. 1. Marcion at first a Mariner . 79. 2. Marcotick Region was subject to the Bishop of Alexandria . 238. 1. How many Presbyters and Deacons it had . ibid. Mark the Evangelist , what year he went into Egypt . 22. 2. Mark the Interpreter of Saint Peter . 49. 2. Martyrs will be Christ's Assessours when he comes to judgment . 112. 1. Martyrs were beheaded in The Campus . 658. 2. Martyrs , four sorts of them amongst the Greeks . 107. 1. Martyrdom , what is so termed according to the command of the Gospel . 60. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sepulchre of a Martyr , 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church of Saint Euphemia 〈…〉 Oratory of a Martyrium , what it was . 4●6 . 1 , 2. Martyrium , so the Jerusalem Church was called . 6●● . 2 ▪ Mashoth●i , and Masbotheani . 63. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Greeks call The Creed . 218 ▪ 2. Matthew ▪ where and in what year he wrote his Gospel . 42. 2. Mausoleum or Tomb of Helena Queen of the Adiabeni near Jerusalem . 21. 2. Maximus , two of that name who were Presbyters of the Roman Church . 113. 1. 114. 2. Maximus the Cynick is ordained Bishop of Constantinople . 332. 2. Maximus , two Philosophers of that name . 286. 1. Maximus the Tyraut , what Country-man he was . 33● . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Rome . 658. 1. Melchi put instead of Matthat , in Our Saviour's Genealogy . 9. 2. Meletius Bishop of Pontus . 138 ▪ ● ▪ Surnamed Meleatus the Great . ibid. Melitians after the Nicene Synod joyned with the Arians . 213. 2. Melitius why kindly used by the Nicene Synod . 219. 2. He was ●o Haeresiarch . 220. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6●5 . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , area , a Court. ●●0 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the twenty fifth day from Easter . 629. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 578. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dardenarii , petty-merchants . 〈◊〉 . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies , and in what senses 't is used . 478. 1. Methodius's book concerning the Resurrection , against Origen . 10● . 1. why Eusebius has not mentioned Methodius . ibid. Metrodorus the Philosopher . 2●1 . 1. Metropolitans , their ordination does properly belong to the Patriarchs . 389. 2. Milice is a sort of servitude . 517. 2. 555. 1. Militia Palatina . 246. 1. Millain-Synod , how many Bishops were at it . 〈◊〉 ▪ 2 ▪ the matters transacted there . 256. 2. in what year of Christ it was held . ibid. Mitella , or Little Mitre worn by Christian Virgins . 165. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assigned to God the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son and Holy Ghost . 683. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●3 . 2. Montanus's Fasts . 83. 1. His Heresie called The new Prophecy . 84. ● . Montanus and Sabellius , why frequently joyned together . 235. 1 , 2. Moyses , the Presbyter dyed before Cornelius's Ordination . 115. 1. Mysia , two of them . 81. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 482. 2. N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the whole sacred house . 591. 2 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 431. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Bishop . 636. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first Sunday after Easter . 403. 2. the Greeks call it by that name ●●il● , 404. 1. Neapolis a City of Palestine . 55. 1. Nectarius , whether he abolished confession or pennance . 342. 2 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead more contemptible than dung . 697. 2. Neophytes were cloathed in white garments . 629. 1. they put them off , on the eighth day . ibid. Nepos , how many years he reigned . 436. 1. Nicene Synod was convened in the palace . 579. 1. How many Bishops met at that Synod . 578. 2. 216. 1. 227. 1. no Acts were made of this Synod . 581. 1. on what month and day it was held . 581. 1 , 2. Nicocles the Grammarian . 285. 2. Nicolaites , what their Heresie was . 44. 2. Nile , the priests thereof were Androgyni . 614. 1 , 2. Nicomas instead of Nicomachus . 122. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Christian sacrifice . 697. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein they differ . 190. 2. Nomades , who the Greeks call so . 674. 2. Notaries of the Church , or of Bishops . 347. 1. what their office was . ibid. Novatianists did not use the Chrism● in Baptism . 114. 1. they rebaptized the Catholicks that embraced their Here●ie . 120. 1. Novatus and Novatianus are confounded by the Greeks . 115. 2. Novatianus's Martyrdom , and the Acts of his passion are forged . 523. 2. Novatianus was a Native of Phrygia . ibid. Novum Saeculum , or a new age . 576. 1 , 2. Nubae , they were called Nomades also . 407. 1 , 2. Numenius the Philosopher , 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Lately . 53. 2. 553. 2. Nymphaeum , the Temple of the Nymphs . 434. 1. O. OBodas , a God amongst the Arabians . 689. 1. Ocbas and Acbas an Impregnable Fort near the River Nymphius . 522. 1. Octachora Templa , eight-fided-Churches . 594. 1. Octaves of Infants and Neophytes how religiously observed . 929. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domestick protectors . 299. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in reference to the Incarnation onely , but concerning all things which Christ did on earth , in order to mans salvation . 1. 2. 189. 2. 54● . 1. 694. 1. the disputation concerning Christ is divided into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the administration , is properly attributed to the Son. 683. ● . 685. 1. Olympiad , whence so called . 19. 2. how many years it consisted of . ibid. Old Testament , three ranks or degrees of the books thereof amongst the Jews . 37. 1. How many in number the books thereof were . ibid. and 104. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Alexandria . 127. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place where the publick treasure was laid . 83. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dart . 43. 2 ▪ O●t●r King of the ●●nni . ●85 . 2. His brother Roas . 392. 2. Oraria or handkerchiefs were wont to be shaken by Auditors . 134. 1. Order of the Session of Bishops in Councils . 86. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 51. 1. Origen is ordained by two Bishop● . 95. 1. went onely once to Rome . 98. 2. distinguished the books of the Old Testament into Cola , verses , or such parts of the Text as contained an entire sense . 99. 2. After his Edition of the Hexapla , he made the Tetrapla . ibid. is a different person from the other Origen Plotinus's School-fellow . 100. 2 , &c. is condemned by Demetrius and deposed . 103. 2. Demetrius's sentence was ineffectual . ibid. Origen , before his condemnation , removed from the City Alexandria . 105. 1 , 2. His threefold work upon the sacred Scripture . 108. 1 , 2. what year he dyed . 117. 1. He was not condemned in the fifth Synod at Constantinople , but long before . 497. 1. Origen , that name is written with an Asperate by the Greeks . 92. 1. Osanna , what it signifies , ●8 . 1. Ostracine , a place or village near Antioch , whence so called . 434. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the person of the Father . 3. 1. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 481. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Church at Antioch , in the old City . 290. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that buyes provisions , and sells them again . 418. 2. Pallium , the Habit of the Philosophers . 101. 2. Pall for a Bishop , woven with threads of Gold. 622. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 410. 2. Paphnutius , as Rufinus says , was present at the Nicene Council . 225. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were . 380. 2. not the same persons with the confectores . ibid. and 59. 1. 159. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 171. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 420. 2. it imports also to list for a Souldier . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Muster-Roll . ibid. Paradice upon Earth , were it was . 639. 1. Paradoxi , Champions that had gained many Victories . 143. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adulterate , or counterfeit . 283. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies of Schismaticks . 324. 1. Paredri , Daemons so called , what they were . 688. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 178. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they signifie . 81. 2. Parembole , a Village in Egypt . 318. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 180. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 540. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 568. 1. 659. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 616. 1. 625. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church . 1. 1. the reason of that name . ibid. sometimes 't is taken for a whole Diocesse , sometimes for a particular Church . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 516. 2. 522. 1. Parricides , how punished . 161. 2. Particular assemblies which were held in diverse Churches at Alexandria . 123. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wedding-chamber . 316. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 37. 1. Patriarchs , when first constituted in the Church . 332. 2. &c. 33● . 1. A Patriarch being accused by a Laick , appeals to the Emperour and a Synod . 518. 1. He is judged in an auditory made up of Laicks and Ecclesiasticks . ibid. Patripassians , or Patropassians , Hereticks . 255. 2 , &c. Paul the Apostle went not to Jerusalem in Tiberius's reign . 17. 2. Paulinus Bishop of Tyre is translated to the Bishoprick of Antioch . 183. 1. 2. Paulus Bishop of Alexandria , was a Heretick . 487. 2. Liberatus makes him a Catholick . ibid. Peace was not given to the lapsed , without the people's consent . 115. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 694. 2 ▪ Penitentiary-Presbyter , why and when instituted . 341. 2. Pent●cost , and the space of fifty days from Easter to Pentecost . 629. 2. Perigenes the Bishop of Corinth , his Election is confirmed by the Bishop of Rome . 388. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies 313. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 124. 1. 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hills or heaps of stone . 590. 1. Pen●●entiary-Presbyter , his office . 341. ● . when abrogated . 342. 2. Peter the Apostle , his second Epistle most undoubtedly his . 31. 1. He and Saint Paul did not suffer Martyrdom on the same year . 30 ▪ ● ▪ He was not superior to the other Apostles . 441. 2. Petrus Full● died before Petrus Mongus . 442. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the opinion of Eutyches was termed . 451. 2. Phile●● , whether he suffered at Alexandria , or in Thebais . 144. 2. Philip the Deacon was by the Ancients confounded with Philip the Apostle . 45. 2. the names of Philip's daughters . ibid. Philippus the Praefectus Praetorio , when he dyed . 252. 1. Philo's book against Flaccus , and that entitled concerning the Embassy to ●ain● . 18. 1. His book against Flaccus , Eusebius terms His second book concerning Virtues . 18. 2. Philoromus Rationalist of Egypt . 144. 2. Philosophers borrowed their best Precepts from Moses's Law. 4. 2. Phoenice , two of them , the one termed Maritima , the other Libanensis . 468. 1. They were subject to the Patriarch of Antioch . 468. 2. The Dux of Phoenice . 469. 2. 470. 1. Phosphorion , and Bosporium , the Port at Constantinople . 435. 1. Pilate killed himself . 19. 1. His character . ibid. Pisander the Poet , two of that name , the former a Rhodian ▪ the latter a Native of Larinda , who wrote six books concerning the Marriages of the Goddesses and Heroes . 416. 2. Placidia Augusta gave the Western Illyricum to Theodosius Junior . 393. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crusts of marble . 589. 1. Plague in the Groyn which raged fifty years , when it began . 490. 1. Platonick Philosophy , a School thereof at Alexandria . 376. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 152. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abstinence . 79. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it was amongst the Alexandrians . 375. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Decurions , 576. 1. Polycarp , whether he came to Rome on account of the controversie concerning Easter . 88. 2. In what year he came to Rome . ibid. The day of his Martyrdom . 60. ● . Porphyrius , why called Malchus , and Bataneotes . 100. when he lived . ibid. Potamius Bishop of Lysbone was banished together with Hosius . 268. 1. Power , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not used but concerning the Greater Judges . 536. 1. Praefects of the Praetorium , and the other Judges , prefixed the Emperours ▪ Letters before their own Edicts . 179. 1. Praefects of the Praetorium had the title of Clarissimi in Constantine's time . 587. 2. 606. 2. Praefecture of the Praetorium , was the highest of all dignities . 47● . 1. it had two Chests . 475. 1. also Numerarii of Gold. 471. 1. Praenetum the name of a Town , variously written . 364. 2. Praepositi Laborum , or rather Laboru , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Laborum . 554. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 41. 2. Presbyters performed the publick prayers together with the Bishop . 410. 2. Presbyters were not ordained without the consent of the Clergy and people . 114. 1. Presbyters were termed Priests of the second Order . 191. 2. 194. 2 ▪ &c. Presbyter , whom Constantia at her death recommended to Constantine , who he was . 236. 2 ▪ 243. 2. Praesens Numen , present deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 18. 2. Praesentes or Praesentales Milites , present Milice ; who they were . 477. 2. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. Priscus Rhetor the Historian , was a Thracian , born at Panium a Town in Thracia . 436. 1. a passage in Theophanes in mended . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to instruct , to cultivate . 623. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Village at some distance from a City . 123. 2. Proclus , Chief of the Sect of the Cataphrygians . 29. 2. Proconsul of Thracia . 281. 1. Procopius , two Martyrs of that name . 157. 1. Procurators of the familia Gladiatoria , or company of the Gladiatours ▪ 163. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 663. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to propose the name of a person to be ordained . 220. ● . 603. 1. Prophetae , so the High-priests amongst the Egyptians were termed . 53. 1. Prophets that are true , how to be distinguished from the false one . 82. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live according to example . 647. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Proseuchae of the Jews . 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take pains . 405. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bear the changes of fortune . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligence , attention . 457. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it imports . 41. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it be published , it was a word which the Emperours added to their Laws . 604. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to publish an Edict . 516. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief or first of the Presbyters . 359. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ● Provost , or Chief . ●87 . 1. Psalm● or 〈◊〉 ▪ when first in use in the Church . 23. 2. 90. ● . Psalms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 129. 2. Q. QUadratus Proconsul of Asia , under whom Polycarp suffered Martyrdom , in what year he bore the proconsulate . 57. 2 ▪ &c. Quadratus Bishop of Athens , a different person from Quadratus the disciple of the Apostles . 64. 1. Quaternions , and Ternions . 618. 2. Quirinius , or Gyrenius , when president of Syria . ● . 1. Quirus instead of Cyrus , and Quinegius for Cynegius . 466. 1. R. REcusatory-Libels , wherein Patriarchs requested of the Emperour , that they might have leave to relinquish their Bishopricks . 479. 1. Regius Morbus , to signifie the Leprosie . 9● . 2. Religion of the Christians defined . 658. 1. Rhetoricians were initiated by a certain rite . 374. 2. the Rhetorician's Pallium . ibid. and 389. 2. Rhossus or Rhosse a City of Cilicia . 97. 1. Roman-Church , their Liberality and Bounty towards the poor . 118 ▪ ● . Romans , when they left off burning their dead . 1●6 . ● . Rufinus's Letter to Ursacius . 108. 1. S. SAbaiarius , a Nick-name given to Valens by the Citizens of Chalcedon . 308. 1. Sabba●um magnum , or the Great Sabbath , what it is . 57. 2. Sabbath not kept as a fasting-day amongst the Romans , in Lent. 346. 1. nor in the Ember-weeks . 348. 1. Sabellians , Hereticks , 119. 1. Sacerdotes Provinciae , the Chief-priests of a Province . 150. 1. 173. 1. Sacred Scripture , a threefold difference of the books thereof . 43. 1. Sacrifices of the Heathens were not totally abolished by Constantine . 613. 2. Schismaticks returning to the Church , were more kindly received than Hereticks . 604. 2. Scholastici , Advocates . 357. 1. Scholia , what meant by that word . 62. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it means . 105. 1. Scribes amongst the Jews , were the Keepers and Expounders of the Law. 35. ● ▪ &c. Scythae , so the Greeks call them , whom the Latines t●rm Goths . 578. 1. 607. 2. Secretum , what it was . 134. 1. Secular Judges who were present at a Council , when criminal matters were under debate , pronounced sentence ; but in a matter of faith , they concerned not themselves . 424. 1. 439. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to calumniate , or extort . 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Chappell wherein was the Tomb of a Martyr . 422. 2. Sel●ucus was called Nicaror , not Nicanor . 505. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excepta , excerptions . 440. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 84. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Origen , ought in Latine to be termed Excepta , not excerpta . 440. 1. Senate , for an house or court . 366. 2. Septuagint Translation when made . 78. 1. whether they translated all the books of Scripture . ibid. and whether in separate cells . ibid. Serapis in what manner worshipped by the Egyptian Priests . 340. 1 , 2. why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. His Temple when demolished . ibid. Serdican-Council , how many Bishops present at it . 257. 1. 〈◊〉 , a passage in him mended . 407. 2. 〈◊〉 Augustus was called also Serpentius or Serpentinus . 429. 1. Showes amongst the Romans , were ordinary and extraordinary . 72. 1. Sibylls , whether they foretold things by divine inspiration . 652. 2 , &c. Signes of the Zodiack were by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 45. 1. Silentiarii , who they were . 432. 1. Simon Magus's death , when it hapned . 22. 1. Sirmium , three Synods there , and their three Draughts of the Creed , 266. 2. Sirmium-Synods in what years convened . ibid. and 269. 1. Sitting , the usual posture of mourners amongst the Jews . 20. 2. Socrates seems to have been a Novatianist . 367. 2. whether he was a Novatianist . 277. 1. Son of God , was by antient Divines termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 645. 2. He is termed The Middle , between the Father and things created . 683. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Solomon's Book of Proverbs was called . 64. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lay hands on , or ordain . 114. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Sepulchral Monuments . 2● . 1. 28. 2. Stephen the Deacon , on what year he suffered Martyrdom . 15. ● . Stephen the Pope , whether he excommunicated those of Africa , and of the East . 118. 2. Stephanus Junior Bishop of Antioch , is ordained at 〈◊〉 〈◊〉 〈◊〉 . 457. ● . Strategium , what it is . 229. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Magistrates , or Duumviri . 1●4 . ● . 146. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Officials , App●●itours . 196. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 97. 2. Sub-introduced women , who they were ▪ 13● . ● . Succi , streights , or narrow passes so called . 259. 2. Symeon the son of Cleophas , how a ●in to our Saviour . 38. 1. Symmachians , Hereticks . 100. 1. Symplegades . 577. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I make a bargain . 402. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bargain . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 604. 2. Syna●●● , in how many senses it is used . 346. 2. Sunday termed the first day , and the eighth . 678. 2 ▪ why this day was set apart for the meeting of the faithfull . 679. 1. Syncelli , Officers which the Patriarchs had . 40● . ● , &c. The Syncelli were as well of the order of Presbyters ▪ as Deacons ▪ ibid. Not onely Patriarchs , but other Bishops also had their Syncell● ▪ ibid. Syn●sius was not Bishop of Cyr●nae , but of Prolemais . 413. 2. what his belief was concerning the Resurrection . ibid. Sy●●ad● , a City of Phr●gia ▪ 102. 1. Synnadenses , the Citizens of that City , two of their Coyns explained . 37● ▪ 2. They worshipped Jupiter under the name of Pa●demos . ibid. Synod of Antioch against Paul of Samosata , in what year held . 1●● . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie an assemblie of the faithfull . 572. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a particular Synod , is op●●sed to a gene●al 〈◊〉 ▪ 408. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Synod of Bishops that made their residence for some time onely at the Imperial City . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a modell or delineation of a future work . 588. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking leave of , or bidding farwell . 53● . 1. 5●4 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. and 498. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Tributaries . 47● . 2. 504. 2 ▪ &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign of Communion . 573. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifies . 511. 2. Superposition , a sort of Fast. 88. 1. in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. T. TAbularii , who they were . 165. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , companies of Souldiers . 623. 2 , &c. Tatianus was not a Professour of Rhetorick . 60. 2. 67. 1. Tatianus's Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the same with that termed The Gospel according to the Hebrews . 67. 2. Taurobolia , and Cr●obolia . 303. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Offices , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Office , Body of Apparitours . 548. 2. 566. 2. 281. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 566. 2. Taxing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it was ; 7. 2. whether one or two Taxings . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Martyrdom . 125. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism . 628. 2. Terebinthus , or Turpentine-tree , a place in Palestine . 595. 1 , 2. That Turpentine-tree worshipped by the Pagans . ibid. At that place there was a Mart or Market yearly . ibid. Testaments of Souldiers in Expedition . 615. 1. Tetrapla were made by Origen after his Edition of the Hexapla . 99. 2. Thaddaeus the Apostle , in what year he came to Edessa . 15. 2. Th●●la , instead of Theoclia . 453. 1. She was termed the Proto-Martyr . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in what sense used by Eusebius . 91. 1. Theodor●● Asc●d●s . 497. 1. Theodotion , when he published his Version . 77. 2. Theodotus Bishop of Laodicea was an Arian . 602. 2. Theodulus the Presbyter , when he wrote . 403. 1. Theologia , anciently termed Theologicen . 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mistick sense . 354. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sur-name of Saint Ignatius . 358. ● . 414. 1. His reliques were removed to Antioch long before Theodosius Junior's time . ibid. Therapeutae were not Essens . 23. 1. nor Christians . 23. 2. Thessalonica , whether it was under the government of Theodosius Senior . 337. 1. the Bishops of Thessalonica were Legates of the Roman See. 391. 2. Thmuis , a City of Augustanica . 319. 1. Tholus , what it is . 422. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 113. 2. Tiberius Constantinus , how long he reigned . 513. 1. Time twofold , the one Perticular , the other general . 671. 2. Timotheus Salofaciolus , called also Albus . 433. 1. Tractates , so Homilies or Sermons to the people are termed . 108. 1. Trajanus the Patricius , an Historian , when he lived . 506. 2. Trapezita , who they were . 119. 2. Tribunal of the nineteen Accubita . 507. 1. a place in Theophylactus Simocatta concerning that Edifice , is explained . ibid. Tricennalia is taken for the Festival , and for the thirtieth year . 622. 1. 667. 2. Tripolis , a City of Phoenice Maritima , wherein was the Sepulchre of the Martyr Leontius . 468. 1. 494. 1. Trisagium , an Hymn in the Church . 476. ● , 2. 〈…〉 . 449. 1. 〈…〉 phanes's Chronicon . ibid. Troilus the Sophista . 370. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Temple of the publick Ge●●u● . 169. 414. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publick Genius . 294. 2. V. VAcant Bishops . 307. 2 ▪ Valentinianus 〈…〉 , where , and when proclaimed Augustus . 383. 2. Valentinian Junior was ●●oson of Valens Augustus . 309. 2. He was also called Galates . ibid. In what year he dyed . 322. 1 ▪ Valerian , when he began to reign . 121. 1. Vettius , a Roman name . 69. 2. Vicarii or Deputies of the Praefects had the title of Perfectissimi in Constantine's time . 195. 1. Victor the Pope , whether he excommunicated the Asians , or onely threatned it . 87. 2. Victor Thunonensi● , an eminent passage in him is mended . 402. 2 , &c. Victor was taken by Constantine as His Pranomen , or fore-name . 457. 2. And after his death by his sons . 632. 1. Vigilius the Pope gave his consent to the Synod of Constantinople , but refused to be present at it . 496. 1. Vigil of Easter , thereon the Christians kindled Lights , as well publickly , as in private . 613. 1. Vindices made by Anastasius . 475. 1. Vine , the Badge of the Centurion's Office. 125. 1. Virtues are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 646. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in what sense used by Divines . 93. 1. Unio for Unition , is a barbarous , not a Latine word . 502. 2. Unio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 . 421. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies . 266. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fasts of superposition , 417. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who they were . 347. 1. W. WEek before Easter , termed by the Greek father● The Great Week . 24. 1. It began from the second Feria , or Monday . 88. 1. 678. 2 , &c. Widows , or Deaconnesses , their Examination . 698. 2 ▪ X. XAnthicus , the name of a moneth amongst those of Smyrna , when it began . 60. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Dialogue of Methodius the Bishop . 362. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pair of Stocks . 60. 2. 71. 1. sometimes 't is used to signifie The Eculeus . 108. 2. 145. 1. Xystus , how long Bishop of Rome . 132. 2. Y. YEars of the Edessens , whence they began . 15. 2. Year of Christ , the first , according to Eusebius . 139. 2. Z. ZEla , a City of Cappadocia . 303. 2. Zeno , whether Bishop of Majuma . 354. 1 , 2. Zozimus the Historian , did not live in the Times of Theodosius Junior . 472. 2 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE END . Books Printed for , and Sould by Hannah Sawbridge at the Bible on Ludgate Hill. Folio . THE Lives of the Noble Graecians and Romans , by that Learned Historiographer , Plutarch , Translated from the Original : with the Addition of the Lives of many Eminent Persons and their Effigies Engraven in Copper Plates . A Chronicle of the Kings of England containing all the passages of State and Church , by the famous Sir Richard Baker , Knight , with a continuation of all material Affairs of State to this time . Astronomia Britannica Authore Vincentio Wing , In qua hi Quinque Tractatus traduntur . I. Logistica Astronomica . II. Trigonometria . III. Doctrina Sphaerica . IV. Theoria Planetarum . V. Tabulae Novae Astronomicae . Riverus Practice of Physick in 17 severall Books Translated into English by Nicholas Culpeper , Phys. and Astr. Abadiah Cole , Doct. Phys. and William Rowland , Physician . Anatomy . Riolanus , Bartholinus Veslingus , All three Translated by Nicholas Culpeper , Gent. Student in Physick and Astrology . The Compleat Surveyor , containing the whole Art of Surveying Land , by William Leybourne . Cambridge Concordance , with Additions being the compleatest extant , by S. N. A Large Bible , Cambridge print , fit for Churches . Doctor Holi●kes Large Dictionary , being the best and largest in Print . Gallileus's Mathematical System of the World , with Cuts , Englished by T. Salsbury Esq Learned Cooks Comment on Litletons Tenures . Maynards , Edward the 2d. Doctor Cowels , Interpreter with T. Manlys Additions Corrected from former Errors : Now in the Press . Morgans , Heraldry Epitomized : a large sheet . Dyers Reports with 2 Tables ▪ Townsends Tables C. L. Physick Refined being the Works of that famous and profound Philosopher and Chymical Physician John Baptista Van Helmot . The Year Books Compleat . J. Rolls ▪ Abridgement . Rastalls Entries . Cooks Reports , French. — Entries . Doctor Heylins Life of Bishop Laud. Quarto . Gouldman's Dictionary . Thesaurus Graecae Linguae , &c. by W. Robertson . A. M. Thesaurus Linguae Sanctae , &c. by W. Robertson . A. M. With many other Quarto Books , and Books of lesser Volumes , which we have not room here to insert . Notes, typically marginal, from the original text Notes for div A38749-e280 His Epistle Dedicatory to Robert E. of Leicester bears date December the 15 th . 1584. He dyed at Dublin , of the plague , anno 1604. See Fuller's Worthies of Wales . Flintshire ▪ pag. 39. See Godwi● de Pr●sulibus Angliae , pag. 561 : and Fuller's Worthies . Lancashire . Notes for div A38749-e47100 a Valesius Dedicated His first Volume , ( which contains Eusebius's Ten Books of History , His Life of Constantine , Constantine's Oration , and His Own. ) to the Arch-Bishops , Bishops , and the whole Clergy of the Gallican Church . b See Origen's Works , second part , pag. 46. Edit . Paris . 1619. a He allowed Valesius a yearly pension of 1500 Livers : which sum the Cardinal sent him yearly , as long as he lived ; and by his Will continued it till Valesius's death : See Valesius's Life , written by his Brother Hadrian . b See Amm. Marcellinus , Book 14. pag. 14. Edit . Paris . 1636. c Or ▪ Cryers . a Scholia . b He means , the distinguishing the Periods one from another , and the Clauses and Members of each period , by poynts . c Full poynt . a Chap. 1. Pag. 45. Edit . Paris . 1590. b A pause . c Actu● verborum . d Comma's . e He means the French Clergy . f In His Epistle Dedicatory . g Chap. 40. h Or , Critical Art. a These four Dissertations are published at the Latter end of Valesius's first Volume of the Ecclesiastick Historians . Notes for div A38749-e51550 a Eccles. Hist. Book 2. Chap. 4. b See Chap. 19. c Chap. 43. where see Note ( a. ) d See Chap. 2● , at the Beginning . e Eusebius's f Book 7. Chap. 26. g Which occurs in Theodoret's Eccles. Hist. Book 1. Chap. 5. Edit . Vales. h Chap. 32. a Chap. 4. where see Note ( ● . ) b The Remembrance of , &c. c His other Life . d Or , Right . e Chap. 3● . towards the end . f Chap. 4. a He should have said his fi●th Book ; where see Chap. 2 , and 3. p. 307 , &c. Edi● . Thys . b Chap. 32. c See Chap. 4. where Eusebius has inserted this his Speech . d Valesius , after this his account of Eusebius's Life & writings , adds a Collection ( which he had made himself ) of the Testimonies of the Ancients , both for and against Eusebius ; a translation whereof into English , was lookt upon as needless . e Chap. 6. a Or , Wing . b Chap. 1. where see Note ( a. ) c Chap. 11. d Chap. 19. e Or , Form of Faith. f See this Letter in Socrates , Book 1. Chap. 8. pag. 217 , &c. of our English Version . g See the Story in Theodoret's Eccles. Hist. Book 1. Chap. 21. Edit . Vales. h See Life of Constantine , Book 3. Chap. 59. note ( c. ) i This calumny the Melitians fram'd , instigated by Eusebius of Nicomedia ; as Athanasius tells us in his Apology to Constantius : See his Works , Tom. 1. p. 778. Edi● . Paris . 1627. k That is ▪ sacrifice to Idols . a Chap. 46. b Life of Constant. Book 1. Chap. 28 & 30. c Id. B. 4. Chap. 36. d Book 4. Chap. 34 , 35. e Eccles. Hist. B. 2. Chap. 20. where see Nese ( k. ) f Chap. 4. & 5. g In his Preface to his Comments on Daniel . h Chap. 19. a Book 1. Chap. 1. b Twentieth year of His Empire . c Chap. 8. d Judge , or give sentence . e Double-Tongue'd . See S●crat . Book 1. Chap. 23. a In His Martyrology . b In Epist. tertiâ ad Eliam Aqueleïensem & alios Episcopos Istriae . c See his defence of him , in Book 2. Chap. 21. d Book 2. De Synod . Nicaenâ , Chap. 1. d See Scaliger's Elench . Trih●res . chap. 27 : and Book 6. De Emend . Temp. chap. 1. about the end : and his Animadversions on Eusebius's Chronicon , pag. 8. Notes for div A38749-e60240 a I cannot approve of Christophorsons translat on who renders the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Provinces . Neither am I pleased with the amendment of Curterius , or whoever it was that translated it [ Churches . ] Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church amongst Christian Writers , and particularly in our Eusebius , not in one place . The original of which signification came from hence , as I judge ; because the Church is as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Stranger or Sojourner in the earth ; but its Country and freedom is in heaven . Hence we often meet with this phrase in our Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Book . 4. & B 4. Chap. 23. And Clemens , in His Epist. to the Corinthians , writes thus - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But in this place of Eusebius we must not translate this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Churches . For then the same word must be repeated twice in the same clause , thus - Who have governed and presided over the Church especially in the most famous Churches . I should rather translate it [ Cities or Sees ] or , with Rufinus , in celeberrimis locis , in the most famous places . Sometimes this word is taken for the whole Diocess , as it occurs in Eusebius in very many places ; and in several other Authours : sometimes it is taken in a more strict sense , not for the whole Diocess , but for one particular Church : So Apollonius in his book against the Cataphrygians , whose words Eusebius quotes Chap. 18. B. 5. In both these senses the word is used amongst the Latines . See Jac. Sermondus in his notes on the last Epistle of Sidonius . Vales. See J. Gs. Notes on Ridleys view of the Civil Law. p. 152. edit . Oxford , 1634. b Whatsoever our Saviour did on earth in order to the procuring the salvation of mankind , that the antient Greek-fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is the phrase here used , signifies the Incarnation ▪ as the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● His passion . For they are mistaken who think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but the Incarnation . For this word is taken in a larger sense , and comprehends the whole Life of Christ among men . Nicephorus therefore ( B. 1. Chap. 2. ) has rightly used , instead of this phrase here in Eusebius , this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. His conversation in the Flesh. In this sense Justin Martyr uses this word , in his disputation adversus Tryphon . p. 331. Clemens in the 6. of his Stromat . And Irencus , Lib. 1. cap. 10. calls the passion of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Chrysostom in his second Homilie on Matt. and Cyrill , in his 6. B. against Julian , pag. 213. and Origen , in the beginning of his 11 Tome of his commentaries on John. Vales. c In the Maz. M. S. I found this Scholion written in the Margin [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , Observe that the Chronical Canons were first written by Eusebius . Vales. d There being in Christ a twofold nature , the one Divine , the other Humane , which conjoyfied make one person : as often as He is treated of , the discourse must be divided into two parts . And those things which are spoken of His Humanity belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we said before ; But those which are spoken of His Divinity are to be referred to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which are the two terms here used by Eusebius . ) Thus Gregor . Nazian . in his 38 Orat. upon Christs birth , distinguishes the Oeconomia from the Theologia in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Chrysostome , in his Sermon De sigillis which is in his sixth Tome , says , that the three former Evangelists , being to preach the Gospel of Christ to all Nations , began their discourse from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ but , that John , after them three , ayplyed himself to the explicating of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and took the beginning of his discourse from the Divinity of Christ. Whence it appears why Eusebius here used these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] For when we speak of Christ , we must necessarily understand His two Natures . Vales. e The Antients called that Theologicen , which we now commonly Stile Theologiam ; Jerom in his 155. Epist. Ad Paulam Urbicam — Aut de Logicâ pro quâ nostri Theologicen sibi Vindicant ; so it s written in the old M. S. of Henricus Memmius ( not as it is now commonly printed , Theoricen , without any sense ) which I have heretofore seen . After the same manner Pliny called that Geometricen , and Magicen , which we now call Geometriam and Magiam . In the Books of Jerome you will never find it termed Theologiam , but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See him on Chap. 40. Ezechiel . Vales. a The Maz. Med. and Fuk. M. SS . Begin the first Chap. at these words , with this Title [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] The same is observed in the Edit . of Robert Stephens , who has , throughout the whole work , followed the Kings M. S. in the Stile , or Text of the Chapters , but the Medicaean M. S. in the titles of the Chapters . But any one may see that this Title is altogether unmeet for this place . Christophorson therefore rightly set it at the beginning of this Book ; and here began the second Chapter ; whom we have willingly followed . Vales. Isai. 53. 8. Matt. 11. 27. Isai. 9. 6. b Or , Minister : for some copies read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] othe●s [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as we have translated it . Vales. John 1. 1 , 2 , 3. Gen. 1. 26. Psal. 33. 9. c In the Med. & Savil. M. SS . There is this Scholion in the Margin at these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. The Word of the Father , being of the same substance with the Father , is not subject to the Father , but together with him framed the Creation , as being by Nature God , and equal to the Father in honour . Vales. d Or , is appointed , or , made . Vales. e At these words the Maz. Med. Fuk. and Savil. M. SS . begin the second Chapter , to which agrees Robert Stephens's Edit . But we , following Christophorson , have otherwise distinguished the Chapters : for which we gave the reason before . Vales. Gen. 18. 25. f Valesius , in his Note on this place , says that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence of God ] is here taken for [ hypostasis ] i. e. the person of God the Father ; for so ( continues he ) the Ecclesiastical writers before the Nicene Councill used to speak ; he translates it [ Naturam ] nature . For confirmation of which he quotes Photius's Bibliotheca , Cap. 119. See Photii Biblioth . Cap. 119. pag. 300. Edit . David . Hoescel . 1611. Psal. 107. 20. Gen. 19. 24. Gen. 32. 28. Gen. 32. 30. Josh. 5. 13 , 14 , 15. g Eusebius would here prove , that he who appeared to Joshua the son of Nun , and called himself the Captain of the Host of the Lord , was the same that appeared to Moses in the Bush. Now he concludes this from hence , because this Captain of the Lords Host used the same words to Joshua , that God did to Moses in the Bush. So , before Eusebius , supposed Justin Martyr , in his Disputat . adversus Tryphon . and others , as Theodoret witnesses , in his questions on the Book of Joshua . But the rest of the Fathers thought this Captain of the Host of the Lord was not the Son of God , but rather Michael the Arch-Angel . In the most antient Maz. M. S. there is at these words , a Scholion put which I thought good here to Translate . But the Church , O holy Eusebius , thinks otherwise concerning this , and not as thou dost . For him that appeared to Moses in the Bush , the Church concludes to be God ; but him that appeared to Moses's successour in Jericho , to whom the presidency over the Hebrews was allotted , who had his sword drawn and commanded Joshua to put off his shooe , him , I say , the Church supposes to be Michael the Arch-Angel : and its manifest that it thinks righter than thou . Whence is this gathered ? God , that appeared in the Bush in the form of fire , being asked by his servant Moses , who he was , most evidently declared this unto him , That he was God. But he that appeared to Joshua , in no wise stiles himself God , but calls himself Gods chief Captain . But this Dignity being inferiour to the Supream power and Divinity , and being not Regal , but belonging to a General , as one would say ......... The rest , by reason of the great age of the M. S. could not be read , which indeed is great pitty . For it is both a most elegant Scholion , and also written by the hand of that very Antiquary who wrote out the M. S. that is , by a most learned and antient hand . Vales. Exod. 3. 4 , 5 , 6. Prov. 8. 12 , 15 , 16. 22 , 23 , &c. h The Maz. Med. & Fuk. M. SS . begin the third Chapter at these words , to which agrees the Edit . of Robert Stephens . But in that I saw the Title of the third Chapter did not agree with this place , I judged it should be placed lower ; which also Christophorson did . Vales. It s strange , that in the Translation of this place both Musculus and Christophorson erred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term here used ) in Greek signifies , to make a Fortification , or Bulwarke against a place ; See Harpocration , in the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] But it 's ridiculous to believe , that men arrived to that degree of madness , as by building Rampires to attempt to Scale Heaven , and to turn out God from thence ; which yet Eusebius seems by this place to have believed . These are the fictions of the Poets , who by this ●ansie would set forth the pride of men of that Age , and their contempt of God. Indeed Holy Writ mentions the Giants , but it says nothing of this sort concerning them ; and it testifies that that Tower was built , not by the Giants , but by the sons and posterity of Noah , after the Flood . Vales. k The term in the Original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and it signifies satiety or fullness ; it is the same in Robert Stephens Edit . But Valesius says it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which he Translates ( torpor ) i. e. a slothful heaviness , for so , says he , it is written in the Fuk. and Savill . M. SS . l I doubt not but Eusebius wrote it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Preexistent Wisedom of God ] as it is in our four M. SS . Maz. Med. Fuk. and Savil ; and not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the first produced , &c. ] for this term agrees better with Eusebius's meaning , seeing that he had a little above quoted that place out of the Proverbs ( Chap. 8. v. 22. ) The Lord himself fashioned me , &c. Indeed , the Antient Divines , and especially those who wrote before the times of the Nicene-Council , by the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] understood , not onely a Creation which is made of nothing , but , all Production in general , as well that which was from all eternity , as that which is produced in time . Hence it is , that Melito wrote a Book [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as we shall see at the fourth Book of this History . But if we should here read . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] there would be an unmeet repetition , which is called a Tautologie , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Besides , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is an unfit term to express the Divine generation . Vales. m Nicephorus understood this place amiss , ●s if it had been spoken by Eusebius in praise of the Jews : But the words of Eusebius have a clean contrary meaning . For he says , that the Jews being corrupted by the contagion of their former life God thought it sufficient to prescribe them legal Ceremonies , and to deliver them as it were certain Signes and Symbols of more secret Mysteries , as being yet ignorant , and accustomed to the Superstition of the Heathens , Chrysostome , on Matthew , says the same . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence the participle here used comes , signifies in Greek , to be corrupted , and from a pristine discipline to fall into a luxurious and dissolute course of life . From whence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is a remiss and loose life ; a phrase taken from intemperate men , who observe no rule in meat and drink , nor in their whole cou●se of life . This word occurs often in the writings of Dion Cassius . Vales. n Translatours understood not this place , as it appears from their version of it . The meaning of Eusebius here is this . He attributes not so much to the Law-makers and Philosophers of the Gentiles , as if that old Savageness and immanity of men were by little and little brought to be more tractable and gentle by their Precepts and Institutes . But he imputes the reason hereof to the Law of Moses ; which , being known to the whole World , at length reclaimed and civilized the manners of all men . For the Law-makers and Philosophers of the Gentiles , having derived all their best precepts from that Law , as from a fountain , infused them afterwards into the minds of their Auditours : whereby men being polished , were rendred sit to receive the knowledge of the Evangelical Law. For the Mosaical Law was previous and the forerunner to the Evangelical , and prepared the way to Christ's Preaching . This place therefore is to be thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as it is plainly written in the Maz. Med. Fuk. and Savil. M. SS . and not , as it is in Robert Stephens Edit . thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Undoubtedly , unless it be thus written , the sentence will be incoherent . For to what shall the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] be referred , which is put in the beginning of the period ? There is also another difficulty in this place of Eusebius , that is , what is meant by these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] For Eusebius says [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] as before . Which words , as to me it seems , were put in , that Eusebius might shew , that whatever was fitly said by the Law-makers and Philosophers of the Gentiles , they borrowed it all from the Hebrews . And thus Rufinus understood this place , a● it plainly appears from his Translation . Eusebius discourses largely concerning this point in his Book , De preparatione , where he shews that the Grecian Philosophers stole many things out of the Books of Moses . Vales. Dan. 7. 9 , 10 , & 13 , 14. o He means his Books of Evangelical Demonstration , of which ten onely are now extant . Moreover , this Ecclesiastical History of Eusebius ought to be so much the more esteemed by us , because he wrote it after almost all his other works . Vales. a In the Maz. and Fuk. M. SS . there is no distinction here of a new Chapter : for those Copies begin the third Chapter long before , as we noted above . The Med. M. S. begins the fourth Chapter at these words . But it s most certain , as I before intimated , that the third Chapter must begin here ; which the Title it self does demonstrate . Vales. Exod. 25. 40. b Numb . 13. 16. Where the Sept. Edit . calls him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Ause . ] But Jerom ( on the 1 Chap. Hosh. ) notes that this place in the Sept. Edit . is corrupted ; Hoshea being disguised by Auses ; which Name is yet farther essranged by those who call him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Nauses ] as Eusebius does thrice , in his Demonstrat . Evangel . B. 5. Chap. 17. in Hebrew he is Named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Joshua , Numb . 11. v. 28. Vales. * Lament . 4. 20. * Psal. 2. 1 , 2 , 7 , 8. * Hep. 7. 14. It is evident that our Lord sprang out of Judah of which tribe Moses spake nothing concerning Priesthood . c Or , by the Spirit . But all the M. SS . Copies agree with our translation of it . Vales. * Isai. 61. 1. * Psal. 45. 6 , 7. † Psal. 110. 1 , 2 , 3. † Gen. 14. 18. Heb. 7. 1. d Or , Chief-Priest . For so the Maz. Med. Fuk. and Savil. M. SS . read it . Vales. e Or , An●inting , for some copies have it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Vales. f That is , From all eternity . Vales. a At these words the Maz. and Fuk. M. SS . and the Kings M. S. and the Old sheets begin the 4 th Chapter . * Isai. 66. 8. * Isai. 62. 2 ▪ b Some Translatours ( as Musculus , and D r Hanmer as appears by his Version , and marginal Note thereat ) supposed that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. atar , which is the word here used in the Original , and is a Greek adverb ] was a proper name , and a corruption of Terah the name of the father of Abraham , of whom mention is made Gen. 11. But this is a great mistake . For Terah , the father of Abraham , was not one of those whom God loved ; as it may be plainly collected from Sacred Scripture : neither did our Eusebius think so , as appears by his own words , when he says , a little after this , in this Chapter , concerning Abraham , that he left the superstition of his fathers . We have therefore translated these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] And moreover . Vales. * Psal. 105. 15. † Christs , that is , anointed . * Gen. 15. 6. Rom. 4. 3. * Gen. 11. 3. Gen. 18. 18. & 22. 18. a The first year of Augustus , according to Eusebius's computation , is that wherein Hirtius and Pansa were Consuls . Therefore the fourty second year of Augustus fal● on his thirteenth Consulship . Thus much concerning the year wherein Christ was born . Eusebius does no where expresly mention the day . It was the common opinion of the Western Church that he was born on the 7. Kalend. January : but the Eastern Church thought otherwise , that he was born on the 8. Id. January ( i. e. on the 6 th day Jan. ) Vales. The learned have found so great difficulty in assigning the day of our Saviours Birth , that Scaliger said , Uni●● Dei est non hominis de●inire ; i. e. God onely , not man , was able expressely to declare it . It had been much better for these men to content themselves with the tradition of the Church , rather than by such an elaborate unfruitful search to entangle the truth . For the celebration of this festival , many testimonies may be produced out of Origen , Cyprian , and Chrysostom , each of these fathers deducing it from the practise of the first antiquity ; and S t Augustine makes it a Character of a son of the Church to solemnize the Festivals of it , and this ( principally and by name ) of the Nativity . To which may be added that of the Author of the Constitutions ( Constit. B. 5. c. 13. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Keep the days of the feasts , and first the day of Christs Birth . So that the Religion of this day , non est nupera , neque novitia , is not modern , nor newly begun , though Scaliger said so . And for the particular day , the 25 th of December , whereon this Festival is by us solemnized , ( not to mention other testimonies which might be produced to this purpose ) In Joseph the Egyptian's Arabick Codex of the Counsels ( a M. S. in the Archives of the publick Library of Oxford , of the gift of S t Thomas Roe ) this day as well as this Feast is affirmed to stand by Apostolical Canon . The words of which , as it is Transcribed by M r Gregory , are in English these , Also that you constitute an anniversary Feast at the Nativity of the Lord Christ , on the Day on which he was Born , and that was the five and twentieth of the first Canon ( i. e. of December ) For this is the principal of all the Feasts , &c. See M r Gregories Works , Chap. 34. D r Hammond on the Festivals of the Church , and the Learned Seldens Tract of Christmas-Day for further satisfaction . b It is by learned men affirmed , particularly by Js. Casaubon in Bar. p. 105. ( and is most probable ) that this decree of Taxing ( or inrolling every Person ▪ according to their Families and Estates ) was an effect of Augustus his curiosity ( and neither of his desire to enrich his Treasure , nor to reform the excesses of those before him ) and this over-ruled by Gods special providence , that this Emperour might serve to be instrumental to the conserving the record of the Birth of Christ , whose Name and his mothers , as well as Josephs , were now inrolled . And this is an evidence of the nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was not a Tax , for that would not have belonged to women and infants , but to the possessours onely . See D r Hammond on Luk. 2. v. 1. c There is a great disagreement amongst the Learned about this enrolment and valuation of mens Persons and Estates , whether it was done once , or twice . Some say there were two , both made by the same Cyrenius , ( or Quirinius , ) and both mentioned by St Luke ▪ the first he speaks of Chap. 2. 2. of his Gospel ; which was made a little before our Saviours Birth , about the latter end of the Reign of Herod the great , Sentius Saturninus being then president of Syria ; this , say these men , St Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Taxing , to difference it from that other mentioned by him , Acts ▪ 5. 37. And whereas St Luke says , Cyrenius at that time had the rule over Syria ; these words are to be taken in a loofer , not stricter sense ; not that Cyrenius was then the standing Governour there 〈◊〉 the Romans , but was sent by the Emperour particularly on this ●●●●sion ▪ to take an Inventory of this part of the Empire : for●iss confest that Sentius Saturninus was then the president of Syria . The other Taxing , mentioned in the Acts , was made ten years after this , after the banishment of Archelaus , and about the insurrection of Judas of Galilee ( or Gaulanites . ) This is the opinion of Scaliger , Petavius , Casaubon , and Hammond . On the other hand , Val●●iu● ( and with him , as he thinks , agrees our Eusebius in this Chapt. ) says there was but one Taxing ▪ ( which may be supposed to have been begun at the latter end of Herod the great his Reign , about the time of Christs Birth , and was not perhaps finished till ten years after , when Cyrenius was president of Syria , after the banishment of Archelaus ; ) his reasons are these ; Josephus mentions but one : after this Enrolment once made why should it be repeated , and that by the same person ? For if he had done it equally and exactly , what need of a new one ? if not , another person ought rather to be sent who might doe it better : What had a Roman Magistrate to doe with any thing of Government in Judea whilst Herod lived , who in all right was King there , and was so acknowledged by the Roman Senate ? Lastly , about the time of Christs Birth Saturninus and Varus were procurators in Syria , and not Cyrenius , I shall not take upon me to determine this difference ; the Reader has here the sum of the Arguments on both sides , and is left to his liberty to be swayed by which party he pleases . * Act. 5. 37. d This insurrection of Judas of Galilee we assert to have been after the banishment of Archelaus . Indeed , before his deposition there could be no reason why Judas should stir up the people of the Jews to a defection . For no Valuation of mens Estates could be made by a Roman Magistrate there , where a King , that was a friend and an Allie of the Romans , Governed ; neither was Judea in any danger to be brought into Servitude by Strangers , as long as it obeyed a Jew , that is , a King of their own Nation . Vales. * Gen. 49. 10. a Joseph Scaliger , in his Animadversions upon Eusebius's Chronicon , has sufficiently made it evident , that Herod was no Forreigner . Josephus , in his 20. B. of Antiqui● , Chap. 6. call● Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. a Jew as to his Li●eage . Vales. * Jesus otherwise called Joshua . b He means his Books of Evangelical Demonstration . For in the eighth Book of that work he Treats of Daniels weeks , which he affirms were compleated at our Saviours coming , according to the opinion of Africanus . Vales. a Or , Having evidenced them to be false ; for so it is in the Kings M. S. Vales. b The chief cause of confusing of Families was , when the woman , having had children by a former husband , hastned to remarry , and bore children by her latter also . After which , let us suppose the son , begotten by her first husband , to have married a wife , and afterwards to have died without issue . Then , if his brother by the mother side marry his widow , and beget children of her , in these children there will be a confusedness of families ; in so much that by nature they may be called this mans and have one name , but by Law the others , and bear another name . Vales. c Or , The successions ; So Robert Stephens Edit . and the Kings M. S. Vales. * Matth. 1. 15 , 16. * Luk. 3. 23 , 24. d But Melchi is , in St Luke , the fifth , to wit , Joseph's Great-grandfathers Father . Therefore either Africanus forgot . himself ; or else in that Copie of the Gospel he used , Melchi was written for Matthat ; which is the conjecture of Bede , on the third Chap. of Luke . Vales. * Matth. 1. 16. * Luk. 3. 23 , 24. e This passage is altogether fabulous . For the name of Antipater's father was not Herod ▪ but Antipater an Idumaean ; neither was he a minister in the Temple of Apollo . See Josephus B. 14. Chap. 2. This Antipater , Alexander King of the Jews made Prefect of all Idumaea ; and this first Antipater seems to be the founder of all that Greatness , to which his posterity afterwards arrived . For he had the Prefecture of Idumaea during the reign of Alexander and Alexandra ; and , having made an Alliance with the A●calonites , Gazites , and Arabians gat great riches . Vales. f Antipater , the father of Herod , was Procuratour of the whole Kingdom of Judaea under Hyrcanus , and managed all affairs , both Militarie , and Civil . Therefore Josephus , in his 14. B. calls him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Procuratour . ] Vales. g I judge this passage also to have little of certainty in it . For Josephus , in the book of his own life , mentioning the original and antiquity of his own stock , fetches it from the publick Archives . Therefore those publick tables , which contained the originalls of the Jewish families , were extant in Josephus's time . And so its false to say that Herod burnt them . Vales. h Two sorts of men joyned themselves with the children of Israel when they went up out of Egypt . The one were native Egyptians , whom Moses ( Exod. 12. 19. ) calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. born in the land : the other sort were a mixt multitude , whom he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. strangers . They were extraneous persons amongst the Egyptians , who took the land to Till at a certain pension : the Jews were such , before they went up out of Egypt . Both these sorts of men the sacred Scripture comprehends under the name of a mixt multitude ( Exod. 12 , 38. ) Vales. i Cochaba was a village neer Decapolis . Vales. k Many of the Jews , studious of preserving their pedegree , had private copies thereof , taken out of the publick Archives ; as we often see Gentlemen doe at this day amongst us . Vales. l How much this explication of the place in the Gospels is to be valued , appears from these words of Africanus ; who confesses it is not confirmed by the testimonie of any antient writer : But he would have us admit of it , because none that is better can be brought . Which if it be so , I wish our Eusebius had not mentioned this matter in the entrance of his History . It had undoubtedly been better and more advisedly done , to have passed over in silence this disagreement of the Evangelists , least those Readers , who were not believers ( many of which there were at that time ) might hence take occasion to doubt of the truth of the Gospel . Vales. m In this way of reconciling this matter , which Africanus relates , two things occur which seem to have something of difficulty in them , first , I doubt whether it were lawful for the brother by the mothers side to marry his brothers widow , and to beget children of her , which were to succeed in the name and be accounted of the Familie of his brother . The Law ( Deut. 25. 5. ) speaks of the brother that dwells in the same house , and that is of the same Stock : But the brother by the mothers side is not of the same House , nor of the same Stock : Seeing that the Stock , especially amongst the Jews , was deduced from the fathers Race . Secondly , it may be deservedly questioned , whether in reckoning up the generations , there be any account had of the adoptive fathers . Obed , who is mentioned in the Genealogie of Christ , is an eminent example hereof . For when Maalon was dead in the land of Moab , and Ruth left a widow without children , Booz the kinsman of Maalon ( he that was a nearer kinsman than he giving up his right ) took Ruth to wi●e , whereby he might raise up seed to Maalon . Yet Obed that was begotten of her , is by the Evangelists , and in the Book of Ruth not called the son of Maalon , but the son of Booz . Vales. * Matt. 2. 1 , 2 , 3. * Micah . 5. 2. * Joseph . Antiq. B. 17. c. 8. a These words of Josephus we meet with now in the 1. B. 21. c. of his History . But in the M. S. copies of Josephus in the Books were otherwise divided than now they are . That division Eusebius followed , and therefore no alteration is here to be made . Vales. b The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an handfull , as containing so many pieces of brass-money as would make an handfull , to wit ▪ six . This word from the Greeks came not onely to the Romans , but , after the time of the Se●ucidae , to the Jews also ; so Ezr. 2. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greek word with a very little alteration , rendred by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by us Drachms . Now four Attich Drachms make one ordinary Shekel ( so I call it to distinguish it from that of the Sanctuary which was twice as much ) an ordinary shekel is two shillings and six pence in our Coin. So that according to this account Herods largess came to six pounds and five shillings a man. Suid. c Antipater who was beheaded by his fathers command five days before his death . See Montagues Acts and Mon. d Aristobulus and Alexander , who were strangled , at Samaria by his special command . I● . * Matt. 2. 22. a S t Luke mentions this Lysanias . chap. 3. 1. But Josephus mentions him not in his account of this matter . 'T is certain he was not Herods son , nor yet his successour . Vales. b Acts were Books wherein the scribes that belonged to the several places of judicature , recorded the sentences pronounced by the Judges . See Calvins Lex . Jurid . the word Acta . These Acts of Pilate were counterfeited by the Enemies of Christianity , in the Persecution under Maximinus , as Eusebius affirms , Lib. 9. c. 5. * Luk. 3. 1 , 2. a I know not why Eusebius put Lysanias in the middle between Herod and Phillip , the sons of Herod the great . For Luke , whose words Eusebius does here profess that he follows , in that famous place concerning the Baptism of Christ , names Lysanias in the third place . Wherefore Eusebius should have observed the same order , especially because Lysanias was neither son , nor successour to Herod . Eusebius also seems to be reproveable here , in that after he had said Pilate was then Procuratour of Judea , he adds , that the rest of Judea was governed by the Tetrarchs , Herod , Phillip , and Lysanias . But Lysanias never had any part of Judea . For Abila was not a City of Judea , but of Syria . Yet Eusebius may be excused , if we say , that by Judea he understood the whole dominion of Herod the great . For its manifest that he had the Tetrarchie of Lysanias given him by Augustus . For the Roman Emperours used to bestow these Tetrarchies on those Kings that were their confederates and friends , that they might thereby the more oblige them . It s strange that there is no mention of this Lysanias , of whom S t Luke speaks , either in Josephus , Dion , or the rest . b In all our copies this word is in the singular number [ High-priest ] but in S t Luke it is in the plural [ High-priests ] But these words of S t Luke doe no way mean what Eusebius perswades himself they doe ; to wit , that Christ began to Preach in that year wherein Annas was High-priest , and continued till Caiphas came on . For first , Luke speaks there concerning Johns preaching , which was before Christs , and not concerning our Saviours : Then he says , that that preaching of John was begun under Annas and Caiphas being High-priests ; not that there were two High-priests at the same time , which is absurd and was never heard of , but that Luke means by these words , that in this fifteenth year of Tiberius , Caiphas was High-priest , and Annas was one that had born that Office very lately . ( See D r Hammonds note on Luke chap. 3. v. 2. where he treats of this matter learnedly and largely . ) Whosoever had born the High-priests Office , those were called High-priests during their lives , and took Tythes ; So Josephus declares B. 20. of Antiq. Vales. c Joseph . Antiq. B. 18. chap. 4. Eusebius is here very much mistaken ; for Josephus does not speak of the same times that S t Luke does ; Josephus speaks of the first ten years of Tiberius's Reign , in which time Valerius Gratus was Procuratour of Judea ; but Luke speaks of Tiberius's second ten years , when Pilate was Governour of Judea . Vales. d Or Phabi , as some Copies read it . Vales. e Or Joseppus , or , Josepus , as it is in the old Editions of Rufinus . Vales. f Eusebius understands Josephus so , as if Josephus had said that those four High-Priests , Annas , ( or Ananus , ) Ismael , Eleazar , and Simon executed the High-priest hood , each the space of one year . Indeed Josephus says this expresly of the two last ; but not so of the two first . For he declares that Ismael ▪ indeed was put out a little after he was made High-priest by Valerius : But Josephus is so far from making Ananus to have been High-priest but one year , that from his words it is plainly gathered he held the High-priesthood three years at least . See Josephus's Antiq. B. 20. chap. 8. Vales. g He means John 11 ▪ 18. but the Evangelist does not say there that he was made High-priest that same year . a I began the 11 chap. at these words ; following the autority of the Kings , the Maz. and the Fuk. M. SS . Vales. b Josephus , in his 18 B. of Antiquit. 9 chap. says he was banisht by Caius Caesar to Lions in France . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. called , is to be understood , as Valesius supposes . * There is a Catalogue of the 70 Disciples , written by Dorotheus , but it was not extant in Eusebius his time . * Gal. 2. 11. where , instead of Cephas we now read Peter . * 1 Cor. 15. 5 , 6 , 7. a Many of the antient writers affirm , that James the brother of our Lord , he that was Ordained the first Bishop of Jerusalem , was not of the number of the 12 Apostles , but of the disciples of the Lord. Indeed Paul , in his 1 Epist , to the Cor. chap. 15. v. 7. seems to favour this opinion , where , reckoning up those to whom Christ appeared after his death , after he hath named the 12 Apostles , and five hundred others , he adds After that he was seen of James , &c. Vales. a Or , Abgarus ; for so he is called in some Copies . Vales. b Abgarus was Ruler over one nation onely ; for he was Prince of the Arabians , but not of them all : For the Arabians were divided into many tribes ; and each tribe had its distinct Prefect . This name was common to the Princes of Edessa . It is an Arabick term , and signifies most powerfull . Vales. c In what part of the Old Testament these words occur I am yet to seek . Indeed , in the Gospel of S t John it is written that our Lord said to Thomas after his Resurrection , Job . 20 ▪ 29. Blessed are they that have not seen , and yet have believed . But this Epistle of Christ to King Abgarus , if it be genuine , preceded that reprehension of the Apostle Thomas some years . Vales. d Thomas indeed , that was one of the twelve Apostles , was called Didymus ; but that the same person was surnamed Judas , is not , that I know , any where else to be found . Upon this account therefore this story is deservedly to be suspected . Vales. e Apostle here is to be taken in a large sense ; ( See Eusebius at the latter end of the foregoing Chapter . ) after the same manner every Nation and City termed them Apostles , from whom they first received the truth of the Gospel . This name was not onely given to the 12 ; but all their disciples , companions , and assistants , were generally called Apostles . Vales. f This Three hundredth and fortieth year according to the account of the Edessens , falleth with the first year of the two hundredth and second Olympiad . For the Edessens numbred their years from the hundredth and seventeenth Olympiad , fixing their Aera upon the first year of Seleucus his Reign in Asia ( as Eusebius writes in his Chronicon ) from which time to the beginning of the two hundredth and second Olympiad , there are just three hundred and forty years . Now the beginning of the two hundredth and second Olympiad falleth with the fifteenth year of Tiberius Caesar ; in which year , as many of the Antients believed , our Blessed Saviour suffered and ascended . So that this account falls right , placing Thaddaeus his coming to Edessa , and his curing King Agbarus on the same year , in which our Blessed Saviour suffered . Note that the Edessens began their year , from the Autumnal Aequinox , according to the custom of the Syrlans , and almost all the Eastern Nations . Vales. Notes for div A38749-e73530 a At these words we began the first Chapter , following the Autority partly of Rufinus , partly of the King 's , Maz. and Fuk. M. SS . for , what goes before is a Preface . Vales. b The year wherein Stephen suffered Martyrdom is not agreed on by all : some say it was the third year after Christs passion , which was the last of Claudius , so Syncellus . Others say he was martyred on the 7 th of the Calend. of Jan. that same year in which Christ suffered . So Scaliger says in his Excerpt . Chronol●g . which he puts out with Euseb. Chronicon . p. 68. and this seems to have been the opinion of Eusebius , as appears from this place . Vales. c Stephen , in Greek signifies a Crown . d That this James was not the Son of the B. Virgin , nor yet of Joseph by one Escha a former wife ; but of Mary the wife of Cleophas sister to the B. Virgin , may thus be made appear : we read Jo. 19. 25. that there stood by the Cross of Christ his Mother , and his Mothers sister Mary the wife of Cleophas , and Mary Magdalen : in the rest of the Evangelists we find at the same place ( Matth. 27. 56. ) Mary Magdalen , and Mary the mother of James and Joses ; and again at the Sepulchre ( Matth. 28. 1. ) Mary Magdalen and the other Mary . Wherefore that other Mary by the conjunction of these Testimonies , appeareth to be the sister of the B. Virgin , to be the wife of Cleophas , and the mother of James and Joses ; and consequently James and Joses the brethren of the Lord , were not the sons of Mary his mother , nor of Joseph by a former wife , but of the other Mary , and therefore called his brethren , according to the language of the Jews [ See Gen. 13. 8. & 12. 5. & 29. 12. ] because that other Mary was the sister of his mother . See Bishop Pearson on the Creed . p. 176. Edit . Lond. 1669. * Gal. 1. 19. * Acts 8. 3. * Acts 8. 5. &c. * Psal. 68. 31. † Acts 9. 3● &c. a Tertullian was by birth a Carthaginian ; his father was a Centurion , a Deputy-pro-Consul . He wrote many volumes in Latine , of which his Apologie onely was done into Greek , but by whom , it is uncertain : he flourisht under Severus and Antoninus Caracalla . Vales. b In our translation of this quotation out of Tertullian , we have followed the Original expression of the Authour , according to Rigaltius his Edition of him : this Greek translation being not fully expressive of the Authours mind , as Valesius thinks . * Psal. 19. 4. a It was called Caesarea in Palestine to distinguish it from Caesarea Philippi , which was in Phoenice . Vale● . b That our Saviours followers were first named Christians in Tiberius his Reign , Tertullian affirms in his Apologie , the place is quoted by Eusebius in the preceding Chapter . Vales. c This journey of Pauls to Jerusalem can no way fall upon the times of Tiberius . For Luke writes expresly in the Acts , chap. 11. v. 29 , 30. that it happened about that time when Herod Agrippa was smitten by the Angel of the Lord : which it is most certain , happened in Claudius his time . Vales. a Caius Caesar about the beginning of his reign made Agrippa King , first of Trachonitis , which was Phillips Tretrarchy . After that , when Herod , Tetrarch of Galilee , by the perswasion of his wife Herodias , went to Rome to get the Regal dignity of Caius the Emperour , Caius took from Herod his Tetrarchy of Galilee , and gave it to Agrippa . At length , after the death of Caius , Claudius confirmed the Kingdom to Agrippa which Caius had given him , and gave him also Judea and Samaria , which his Grandfather Herod had . And so the whole Kingdom of Herod the great was possessed by Agrippa . See Philo in Flaccum & in Legat. ad Caium sub sinem ; and Joseph . Hist. B. 18. so that Eusebius is mistaken , in that he says , Caius made Agrippa King of Jude● . Vales. a There are now extant onely two Books of Philo's concerning this Subject , the one entitled in Flaccum , the other de ; Légatione ad Caium ; so that either Eusebius Forgot their number , or else they were heretofore divided into five Volumes : Neither can any one suspect the other three to be lost : for in those two , we now have , are contained all that happened to the Jews under Caius his Empire . Vales. b Philo says there were five Embassadours of the Jews side sent to Rome ; See his de Legat. ad Caium sub sinem . These Embassadours were sent upon two accounts , first , the Jews complained that the Alexandrians defiled their Proseucha's by bringing the Emperours Statues into them ; and then , that the Alexandrians went about to deprive the Jews of their freedom of the City Alexandria . Vales. c So the chief Magistrate among the Jews at Alexandria was called : He held his place as long as he lived ; and at his death the Jews chose another into his room . See Philo in Flaccum . Vales. d Philo's meaning here is , that Caius indeed was angry with the Jews as to appearance , and in words ; but that in reality he did arm God , and set him in array against himself . For , in that Caius would have himself called god , he provoked God to take vengeance of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( whence the word here used is derived ) is a military term , and signifies , to set an army in array against an enemy . Vales. a Philo in Legat. ad Caium about the end . b The Jews had two sorts of places , besides their Temple , ( which was for sacrifice ) for religious duties ; viz. their Proscuchae , and Synagogucs ; the difference between them was this ; the Proseucha was a Plot of ground encompassed with a wall or some other inclosure , and open above ; the use of it was properly for prayer ; a Synagogue was a covered edifice , where the Law and Prophets were read and expounded , and the people instructed in divine matters ; besides , the Synagogues were within , the Proscuchae without the Cities . They were in use before the Captivity , as may be gathered from Jos. 24. 26. Psal. 74. 7. See Acts 16. 13. M r Mede . c So Caligula was called , to distinguish him from Jullus Caesar , who was also called Caius , and was deified . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conspicuous . Valesius translates it praesens ; praesentes dii sunt vel qui statim praestant , vel qui coluntur & videntur . Donat. in Terent. Phorm . That is , the Propitious or Conspicuous gods were such , as were at hand , or such as were visible to the worshippers . Hence Antiochus King of Syria was called Epiphanes by his flatterers . e Valesius thinks that by this Second Book of Virtues must be understood Philo's Book in Flaccum ; and his reason is , because Philo does no where else but in that Book , relate the calamities that befell the Jews of Alexandria . f Jos. Bell. Jud. L. 2. c. 8. * Joh. 19. 15. g In this place Eusebius is mistaken , in that he thought that those things , which Josephus relates concerning the images of Tiberius brought into the City of Jerusalem by Pilate , happened after the death of Christ. But Josephus attests ( in the 2 d B. of the Jewish wars , and in his 18 B. Antiq. ) that this happened at the beginning of Pilates Government . Now Pilate was sent by Tiberius into Judea in the twelsth year of his Reign . It s absurd therefore to say , that those mischiefs , which befell the Jews long before Christs death , happened to them for no other cause than for their wickedness committed against Christ. Besides , Eusebius thought , that one and the same Act of Pilate's was mentioned both by Philo and Josephus . But Josephus speaks of the Images of the Emperour ; and Philo , of the guilded Bucklers , which had no image , but onely the name of the Emperour to whom they were dedicated , and Pilate's name that made that dedication . Moreover , what Josephus relates , happened in the first year of Pilates Government ; but , what Philo reports , came to pass when Pilate had been many years Governour . Vales. h Corban comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies promiscuously to draw nigh , and to offer : the Evangelist renders Corban , a gift ( Matth. 15. v. 5. ) i. e. that which is presented and consecrated to God in the Temple : it signifies also the place where the Offerings so called were laid up . D r Hammond . a That is , by reason of despair . This is confirmed by Eusebius in his Chronicon ; In the third year of Caius Caligula , says he , P. Pilate falling into great troubles killed himself . King Agrippa ( apud Philon. in Legat. ad Caium ) gives this description of this Pilate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is , he was of an inflexible nature , and withall arrogant and cruel : which testimony is so much the more considerable , because it came out of Agrippa's mouth , who was an eye-witness of Pilates detestable acts . A character well befitting him that condemned our Saviour . Vales. b There were amongst the Grecians , games instituted for the exercise of their youth , to the honour of Jupiter Olympus , neer unto whose Temple they were performed in the Olympian field . The time was ( as onely Pindar has revealed ) at the full moon which followed the Summer Solstice . They were celebrated every fifth year : and the interval was called an OLYMPIAD , consisting of four Julian years , and the ódd Bissextile day . The restitution of these Games by Iphitus , is so much more taken notice of than the first celebration by Hercules . That this , which was many years after , is yet accounted for the first Olympiad , upon which the Grecian Chronology fixeth it self , as upon the certain term , to which their reckoning does refer , See M r Jo. Gregory of Oxford , de Aeris & Epoch . Acts 11. 28 , 29 , 30. Acts 12. 1 , 2. a It was usual for those that were accused , to be brought before the judgment-seat by a Souldier or Apparator : the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) will bear that sense , as well as Accuser , but we have translated it Accuser , upon the account of Clemens his following words , saying , that this person asked James forgiveness , which , if he had accused him , he had reason to doe ; but had he been onely an Officer or Souldier , and had done no more but brought in James before the judge , he may seem to have done no more then the duty of his place , what he was commanded ; and so needed not have asked James forgiveness . Vales. * Acts 12. 3. &c. b This Herod , called also Agrippa , was eldest son to Aristobulus by Bernice his Wife , daughter of ' Salome Sister to Herod the great : which Aristobulus was eldest son to Herod the great by his Wife Mariamne the Assamonean . See Montagues Acts , and Mon. chap. 4. Sect. 34. So that this Herod was Grandchild to Herod the great . Joseph . Antiq. B. 18. c. 7. * Joseph . Antiq. B. 19. c. 7. a This Festival was instituted first by Herod the great in honour of Augustus , in the 192 Olympiad , says Josephus , ( Antiq. L. 16. c. 9. ) at the City Caesarea . Agrippa went to Caesarea to celebrate it , in the 4 year of Claudius , at the beginning of the 206 Olympiad . Vales. b He means Syria , or ( which was part of it ) Phoenicia ; which was called the Province , to distinguish it from Judea where Agrippa then reigned . Indeed Luke says expresly ( Acts 12. 20. ) that the principal men of Tyre were then present , which Tyre was the chief City of Phoenicia . Vales. c Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an owl : See his words in the B. and chap. last cited . d To wit , in the reign of Tiberius : when Agrippa , being in bonds , and leaning against a tree , as he stood before the palace of Tiberius , saw an owl sitting over his head . A German being by , one of his fellow prisoners foretold this to portend great felicity to Agrippa . See the story at large in Joseph . Antiq. B. 18. c. 8. e This was the usual posture of the Hebrew mourners . See Job 2. 3. Esai . 47. 5. Lament . 2. 10. Jonah 3. 6 , &c. consonant hereunto , the Reverses of the medalls both of Vespasian and Titus , made for the memory and celebration of the conquest of Judea , were imprinted with a silent woman sitting on the ground , and leaning her back to a palm-tree , with this inscription , Judaea Capta , i. e. Judea subdued . Note here that the Reverses made to commit victories to memory were always written upon with some representation of proper respect to the place conquered . I know the posture of sitting is a ceremony of Roman lamentation too . But it was first used among the Jews , from whom the Romans learned it . M r Gregory of Oxford . Chap. 4. pag. 25 , &c. f This man had two sons , and three daughters ; his sons were , Agrippa the younger mentioned Acts 25 ▪ and Drusus who died young . His daughters were , Bernice , Mariamne , and Drusilla , which last married Felix the Procurator of Judea , as we have it in the Acts : Bernice is also mentioned in the Acts coming in great pomp with her brother Agrippa to hear Paul. Joseph . Antiq. * Acts 5. 36. a This Theudas Josephus mentions Antiq. B. 20. c. 5. but that was in Claudius's reign , in the time of Fadus his Prefecture . And so that cannot be the person mentioned in the Acts ; for that Theudas was before Judas Galilaeus ( Acts 5. 39. ) and he was in the time of Cyrenius's being Governour of Syria . That Theudas in the Acts therefore must needs be some other person , whom the Jews had recorded in their writings , and from thence Gamaliel there recites the story , though we have no other record of it . This is the opinion of Scaliger , in L. 6. de Emendat . Tempor . and of Casaubon in Exercitat . 2. c. 18. and of D r Hammond in his notes on Acts 5. 36. Valesius , in his annotations , dissents from all these learned men , and says that by those words of S t Luke [ after this man rose up Judas of Galilec ] is meant , that Judas his insurrection was before that of Theudas ; which exposition he confirms by saying , that when ever we begin to reckon from the last , as nearest to us , ( so he supposes S t Luke there does ) we must necessarily place the last person first in such a reckoning , and the first last : so that notwithstanding S t Luke says ( after this man rose up Judas of Galilee ) yet Judas his insurrection was long before Theudas's . This he illustrates by two examples of such an expression , one taken out of Tertullian in Apologet. the other out of Clemens Alexandr . Lib. 7. stromat . But then being not able to reconcile the time of Theudas his insurrection with the time Josephus places it in , to wit , in the time of Fadus his Procuratorship , he says Josephus was mistaken , placing it later than he should have done . For he will by no means allow two Theudas's . Another way he has to make up this difference , that is , he thinks S t Luke in his expression used a prolepsis , anticipating the insurrection of Theudas ten years , and makes Gamaliel speak that which was agreeable to his present purpose : and thus Eusebius , he thinks , understood S t Lukes words . The Reader has here the opinion of both sides , and is left to his liberty to believe which he pleases . a Joseph . Antiq. B. 20. c. 3. * This famine happened on the 5 and 6 years of Claudius . Vales. † Acts 11. 28 , 29 , 30. b There were three Pyramids standing three furlongs from Jerusalem , where the bones of this Helena were buried , says Joseph . Antiq. B. 20. c. 2. he mentions them again in his 6 B. of the Jews wars . Jerom mentions them in his Oration de Obit . B. Paula , and says they were standing in his time . Pausanias ( in Arcadicis ) reckoning up the stately Sepulchers he had seen , admires two above all the rest , to wit , that of Mausolus in Caria , and this of Helena in Judea . This Helena had a Palace in Jerusalem , says Josephus , in the 6 B. of the Jews wars . Vales. a This place of Justin is now to be found not in his second but in his first Apologie . Eusebius in citing Justins Apologies follows not the order of our common Editions . For he always calls that the first which our Editions term the second ; and that the second which they call the first : of which more hereafter . Vales. b The Learned have long since observed , that Justin , by reason of his unskilfulness in the Latine tongue , was here mistaken ; thinking that the Image dedicated to Semon Sancus was consecrated to Simon Magus . T is certain , that image , which Justin had seen in the island of Tiber , was lately dug up , with this inscription upon it , Semoni Sango Deo Fidio . Sancus was a God among the Sabins that had the charge of bargains and contracts , whence he had the names of Sangus and Fidius . By him the Romans were wont to swear . Some Samaritans , no doubt , deceived Justin , making him believe this Image was dedicated to their Simon Magus ▪ Vales. c C. Rufinus calls her Selene . Vales. a Eusebius speaks of a devil , which had made his residence and fixt his habitation in Rome , being then the metropolis of the whole world . Vales. a From these words of Eusebius it is concluded that the death of Simon Magus happened at Rome in the time of Claudius : for Eusebius writeth that Peter came to Rome in Claudius his reign , and that presently after , Simon 's magical arts were by his coming destroyed together with the Authour . Though there be others that say Simon was destroyed in Nero's time . Vales. b This place of Clemens is quoted again by Eusebius in his 6 B. Eccles . Hist. at which place more shall be said of it . Vales. c Rome was parallel to Babylon in many things . Vales. * 1 Pet. 5. 13. a Eusebius in his Chronic. places Mark 's going into Egypt on the second year of Claudius : the Authour of the Alexandrian Chronic . and Georg. Syncellus say he went in the third year of C. Caligula : it s the opinion of Eutychius Patriarch of Alexandria that Mark went thither in the ninth year of Claudius . Vales. a He means not Monks ; for they were an order of a later date . Valesius says they were Christians , who led a retired , and more severe and strict sort of life : so they were called from that Philosophical term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies the exercise of virtue and abstinence : and any one that led such a life was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Asceta . ] The Reader may have farther satisfaction in this matter in Bishop Montagues Acts & Mon. Chap. 7. where he will find this business discussed at large . b That these Therapeutae were not Christians we will shew hereafter . Some think they were Essens ; but that is unlikely : for Philo never terms them so in that Book wherein he describes them , but at the very beginning calls them Therapeutae : Besides , the Essens ( as Philo himself witnesses in his Apology for the Jews , cited by Euscbius Lib. 8. De preparat . ) were onely in Judea and Palaestine ; but these Therapeutae , he says were scattered all over the ( then known ) world . Lastly Philo attributes many things to these Therapeutae , which the Sect of the Essens by no means allowed : as for example , that they had women conversant among them called Therapeutriae : now Philo says expresly that the Essens hated womankind . See Philo de vita Contemplat . and Joseph . Hist. of the Jewish wars . B. 2. Chap. 12. Vales. * Acts 4. 34 , 35 , 36. c Philo's description of these Therapeutae in these following words can no way agree with the Christian professours in those times . For they were then few in number , neither did they look upon any Country as their own , besides the heavenly Jerusalem . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the term in the original . So the Ancient Greeks called that which the latter call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , an allegory , as they term it ; when one thing is said , another is to be understood . Vales. e From these words of Philo we may easily perceive that these Therapeutae were not Christians . For the professours of Christianity were then of a very fresh date . Besides , what writings could these be ? The Books of the Prophets they were not , for Philo separates them from these , speaking of them a little before : They could not be the Gospels , nor the Epistles of the Apostles , for they were scarce written in Philo's age , however they could not then be called the writings of antient persons , at least by Philo. Vales. f The composition of Psalms and Hymns was not in use so early in the Church , as these words of Philo must suppose , if we understand them to be spoken of the Christians : that came in after the times of Antoninus , when learned men began to embrace the Christian Faith. So that neither can these words of Philo be any ways understood of Christians . The junior Pliny indeed ( in his Epistle to Trajan Lib. 10. Epist. 97. ) says it was a custome of the Christians in their Coetûs , carmen Christo tanquam Deo dicere secum invicem , i. e. to say one with another by turns a verse , or Hymn , to Christ as unto God : But there is a difference between saying and composing a song or Hymn ; and besides , this was long after Philo's time . See D r Hammonds preface to his Exposit ▪ on the Psalms ; and M r Gregory's Posthumous works ; Discourse 2d. g Eusebius means that whole week which precedes the feast of Easter , which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great week , and we the Passion week . But in Philo's Book there is no mention of this feast of Easter . He speaks indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a great solemnity ; but by his following words 't is evident he means the Jewish-feast of weeks , or , our Pentecost . Vales. h He means the Presbyters ; concerning whom , See Philo , in his said Book , De vitâ contemplat . p. 899. Edit . Par. Vales. a This Book of Philo's is not now extant . Vales. b In Suidas this Book is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which inscription Suidas took from Sophronius the interpreter of Jerom. But our excellent M. SS . Maz. Med. Fuk and S r Henry Savills have it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore I agree with Nicephorus , who rightly distinguisht the two Books of Philo : the one of which was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of flight and choice ; the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Of nature and inv●ntion . Whence it appears that that Book of Eusebius's , which Nicephorus made use of , was in this place more correct than our copies . Vales. c 'T is manifest that Philo wrote three Books on this Subject , That Dreams are sent from God. The first of which is lost ; the second is extant in the Paris Edition of Philo , pag. 465. in the beginning whereof he makes mention of a former Book which he had written on that subject . The third is also extant in the same Edition , pag. 1108. but misplaced . Whether he wrote any more than these three , is uncertain . Suidas mentions five Books of Philo's De Somniis . Vales. d In the Maz. and Fuk. M. SS . it s written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer ; for there was onely one Book that bore this Title . In a M. S. copy of Philo's works in the Library of Auspurg , this Book of Philo's , De Providentiâ , is confounded with another of his Adversus Flaccum . Indeed this Book , De Providentiâ , is lost . But there is an eminent fragment of it in Eusebius De preparat Libr. 8. cap. Ultim . and in Libr. 7. cap. 21. Vales. e I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the Jews , for so this Book is quoted by Eusebius in his 8 B. De Preparat . Evangel . chap. 10. where there is a most elegant place produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. out of the Apologie of Philo for the Jews . Rufinus confirms this our emendation ; who turns this place thus , de Judaeis Apologeticus Liber . Vales. f Jerome makes mention of this Book of Philo's , in his interpretation of the Hebrew names . Moreover , Philo having onely interpreted those names that occur in the Law and the Prophets , Origen added afterwards an interpretation of the words and names of the New Testament ; supplying that which seemed to be wanting in Philo's Book , as Jerome writes in that Book of his now mentioned . Vales. g Eusebius took this out of the Acts of the Apost . chap. 18. v. 2. And Orosius writes , as he had it out of Josephus , that this was done in the ninth year of Claudius . But that place of Josephus which Orosius quotes is not now extant . Therefore Orosius seems to me to have forgotten himself . And truely , it is not very likely , that Claudius the Emperour , who had so great a kindness for the Jews , as appears by his many Edicts extant in Josephus , should drive the Jews in particular out of the City . I should rather think , whenas there was a great famine at Rome ( which in Eusebius's Chronicon is said to have happened in the tenth year of Claudius ) that Claudius expelled all forreiners out of the City , amongst whom were the Jews also . For so Augustus did before ; and 't was frequently practised by the following Emperours , as oft as the City of Rome was in any scarcity of Provision : and so I judge that place of Luke in the Acts is to be understood . But if any one , relying on the Authority of Suetonius ( whose words are these , Judaeos impulsore CHRESTO assiduè tumultuantes Româ expulit ; in the Life of Claudius . See D r Hammonds Annot. on Acts 26. v. 31. ) does reject this our Opinion , I will not much withstand him . All the Chronologers downwards follow Orosius ; as does also Barronius in his Annals . Whom I much wonder at , in that when he had placed this Edict of Claudius on the ninth year of his Reign , he should also cast the Jerusalem Council upon the same year . Which is manifestly repugnant to the History of the Acts of the Apostles . For , after the Jerusalem Council , which is related Acts 15 , Paul going back to Antioch , delivered the Epistle of the Apostles to the brethren , and is said to have tarried there some time . After this , being parted from Barnabas , he went into Syria and Cilicia , Preaching the Word of God. Then he travelled into Phrygia , Galatia , and Mysia , where he was warned by the Holy Spirit in a dream to sail into Macedonia , and first Preach't the Faith of Christ at Philippi ; after that , at Thessalonica and Berea . Sailing thence to Athens , he staied there a good while expecting Timothy and Sylas ; and Preached the Word of God to the Athenians . Then going to Corinth he found Aquila and Priscilla there , who were lately come from Italy thither , upon account of the Edict of Claudius commanding all Jews to depart from Rome , as it is in the 18 chap. Acts. From all this its apparent , that there was a good distance of time between the Council held at Jerusalem , and the Edict of Claudius ; in which space all this we have related was dispatcht by Paul the Apostle . In Chronico Alexandrino , the Council at Jerusalem is placed on the sixth year of Claudius ; he had better have said , the seventh . For so all things agree exactly . For Paul staid at Antioch the remaining months of that year wherein the Council was ; then the following year he travelled through Syria , Cilicia , Phrygia , and Galatia . At length in the ninth year of Claudius , he came into Greece . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , at which time Aquila , &c. for it may be read in two words , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Kings , and the Fuk. M. SS . Vales. a The same number he sets down in his Chronicon . But Josephus , in his 2 B. of the Jewish wars says there was somewhat more than ten thousand killed . But in his 20 th B. of Antiquities , which work he compiled after his History , he accounts the number of the slain to be twenty thousand . Which number I would rather agree too , because these Books , as I said , were written last by him ▪ Vales. b This Agrippa the younger , to speak properly , was never King of the Jews . For after the death of Agrippa his father , who dyed the fourth year of Claudius , Claudius took him being very young and kept him with him , neither did he permit him to succeed in his fathers Kingdom . Afterwards , Herod the King of Chalcis being dead , Claudius gave Agrippa his Uncle's Kingdom ; which when he had held four years , Claudius in the twelfth year of his Reign gave him Thraconitis , which was the Tetrarchie of Philip , and also the Kingdom of Lysanias ; having first taken Chalcis from him : He transferred to him also the authority over the Temple , and the power of electing the High-priests , which his Uncle Herod had . A little after , Nero added to his Kingdom part of Galilce , as Josephus writes in his twentieth B. of Antiq. Which being thus , its apparent Eusebius was mistaken , who wrote both here and in his Chronicon , that Agrippa the younger succeeded in his fathers Kingdom presently after the death of his father , and was made King of the Jews by Claudius . Although Eusebius says not here expresly that he was by Claudius made King presently after his fathers death . Indeed , out of Josephus it may be evidently shown that the younger Agrippa was not made King immediately after his fathers death . For in his second Book of the Jewish wars , chap. 13 ▪ he makes the twelfth year of Nero , wherein the Jewish war began , to be the same with the seventeenth of King Agrippa . Therefore the younger Agrippa began to reign in the eighth year of Claudius . Moreover , I will not deny that he was King of the Jews , seeing he was King of Galilce , and is by Justus reckoned among the Kings of the Jews . But I deny that ever he was King of Judea . For after the death of the Seniour Agrippa , which happened in the fourth year of Claudius , Judea was brought into the form of a Province , and every year the Procuratours of Caesar were sent thither , as Josephus relates . Vales. c In the Chronicon of Eusebius , Felix is said to have been sent Procuratour into Judea by Claudius , in the eleventh year of his Reign . But in Scaligers Edition of that work , it is more rightly placed on the tenth year of Claudius . Yet it seems to be truer , that Felix was sent into Judea in the ninth of Claudius . For Tracitus , in his twelfth Book , says , That Felix was lately set over the Jews , ( Sulla and Otho being Consuls , which was the tenth year of Claudius : ) and in Acts 24. Paul , pleading his cause before this same Felix , which was done on the thirteenth year of Claudius , speaks thus to him : For as much as I know that thou hast been for many years a judge unto this Nation . Moreover Rufinus is mistaken , in that he thinks these are Josephus's words , when as it appears that they indeed are Eusebius's . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so it is in Josephus . Gelenius renders it , enemies : which I like not . For Josephus by that term means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the most eminent Personages . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies properly , to attend too , or observe . In this sense Eusebius uses the word chap. 18. of this Book , and in B. 3. chap. 24. This word occurs in Athenaeus , Polybius , and others . Vales. * Acts 21. 38. See Josephus Antiq. B. 20. c. 6 , & 7. See also D r Hammond on Acts 21. 38. b Josephus says there were thirty thousand men : which is so to be understood , as that the number of the whole multitude was 30000 , of which 4000 onely were murtherers . And so Josephus will be reconciled to Luke . But I agree not with Eusebius , who writes that this was done in Nero's time . For , in Acts 21 , this Egyptian is said to have been overthrown a little before Pauls coming to Jerusalem . Now Paul came thither in the last year of Claudius : which may be gathered from the 24 chap. Acts , where Luke writes that Portius Festus was sent as successour to Felix . Seeing therefore Festus was sent into Judea in the second year of Nero , the overthrow of this Egyptian must necessarily fall on the last year of Claudius . The narration of Josephus , who seems to refer all this to the times of Nero , deceived Eusebius . But Eusebius ought to have considered , that Josephus does in that place relate all the Acts of Felix together , as well what he did under Claudius , as what under Nero. Vales. a Indeed this place is very obscure ; and therefore Musculus ( as also D r Hanmer ) omitted it . But , having considered upon it long and much , at length I apprehended the true sense of this place . Eusebius therefore says , that from the second Epistle of Paul to Timothy this may be gathered , to wit , that Paul in his first defence was acquitted by the Judges sentence ; but afterward at his second defence he was condemned . The former part hereof he apparently manifests in these words [ At my first defence no man stood with me ; ] and whenas he says [ I was delivered out of the mouth of the Lyon. ] which is as much as if he had said , I was snatcht from Nero's jaws . But Paul speaks far otherwise of his second accusation . For he does not say [ The Lord delivered me out of the mouth of the Lyon ] as he had said before . For he foresaw , God revealing it to him , that he should by no means any longer avoid the sword of the persecutour , but should end his life by a glorious martyrdom . Therefore when he had said of his first accusation [ I was delivered out of the mouth of the Lyon ] concerning his second , with which he was then charged , he adds these words [ The Lord shall deliver me from every evil work , and will preserve me unto his heavenly Kingdom ] apparently manifesting his death by these words . This is the meaning of this place , which neither the translatours , nor I my self at first understood . Wherefore in the words of Eusebius , it must be read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in two distinct words , or else the accent must be changed , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , in the Maz. M. S. it is thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in two distinct words . Moreover Jerome , in his Book De Scriptorib . Ecclesiast . has quoted this place of Eusebius , where he speaks of Paul ; but he apprehended not Eusebius's meaning , as it will be apparent to the Reader . Wherefore Sophronius also , when he translated this place of Jerome , into Greek , omitted some words , which seemed to hinder the meaning . Vales. a The first succession of the Apostles is extended to the times of M. Aurelius Antoninus . For in his Reign Polycarp the disciple of John the Apostle was crowned with Martyrdom . Hegesippus therefore is rightly said to have lived in the first succession of the Apostles , in that he flourished in the Reign of the sons of Antoninus Pius . And coming to Rome when Anicetas was Bishop , he stayed there to Eleutherus's time . In the Alexandrian Chronicle ( which I would more willingly call the Antiochian ) Hegesippus is said to have died in the Reign of Commodus . He was therefore cotemporary with Ireneus : who also was next to the first succession of the Apostles , as Eusebius testifies , Book 5. chap. 20. Vales. b Scaliger , in his Animadvers . Eusebian . p. 178. has examined this whole passage of Hegesippus's , and finds fault with many things in it ; which are well worth reading . See also Dionysius Petavius in Not. ad He●esim 78. Epiphanii , & P. Halloixius , in his Notes on the Life of Hegesippus , chap. 3. Vales. c The learned Nich. Fuller , Book 3. chap. 1. of his Miscellan , has thus corrected this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He was called Saddick , and Ozleam , which signifies in English , a just man , and the defence of the people . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies , a just man. And Ozleam is made up of these two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which signifie , the strength , or , defence of the people ; the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the sign of the Genitive or Dative case with the Hebrews . The original of this appellation is taken from Psalm 28. 9. where we meet with these words in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall give strength to his people . Fullers Miscell . B. 3. chap. 1. d This place of Hegesippus , wherein , he says , he wrote concerning the seven Heresies , we shall meet with in the 4 B. of Eusch . Eccles. Hist. where we will speak more concerning them . Vales. e By Gate here , is meant nothing else , but the way of Entrance to Christ ; which is , by Faith in God the Father , the Son , and the Holy Ghost . Agreeable hereto its said Psal. 118. 20. This is the gate of the Lord , the righteous shall enter into it . Vales. f The Pharisees , who were one branch of these Sects , believed the Resurrection from the dead . Vales. g Petavius does here deservedly reprove Scaliger , who had denied , that it was lawfull for any Gentile to be present at the Festivals of the Jews . For besides that place which Petavius quotes ; John 12. 20. we are supplied with many testimonies out of Joscphus , to evidence this matter . Vitellius the President of Syria went up to Jerusalem at the feast of the Passover , and was honourably entertained by the Jews : as we may read chap. 6. B. 18. of Josephus's Antiq. He writes the same concerning Quadratus the President of Syria , B. 20 ▪ of his Antiq. Vales. h This word Hosanna , is a corruption of the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which signifies , preserve me , or , make me safe . ) being the Imperative mood Hiph . with the Assix● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; derived from the Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the original Text of Jer. 17. 14. And also , see Bishop Pearson on the Creed , in his marginal notes , pag. 70. Edit . Lond. 1669. i These words , which Hegesippus says the Jews then uttered , ought to be understood of Christ , rather than of James . For when James was set upon the battlement of the Temple , and had declared Jesus to be the Christ and Redeemer of mankind , those that embraced the Faith of Christ began to cry out , Hosanna , to the Son of David , that is , to Jesus Christ. Vales. k So the 72 Translate Esai . 3. v. 10. Their words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Hebrew copy differs much from this Translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translation following , renders thus in English , Say ye to the righteous , that it shall be well with him ; for they shall eat the fruit of their doings . Compare the Sept. Translat . of Isai. 3. 10. with the Hebrew Text of that place . l As if he had said , one of the Priests , the son of Rechab , of the family of the Rechabites ; which last words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are therefore added , that Rechab , the father of this Priest , might be distinguished from other Rechabs . For many were called by the same name of Rechab ▪ but this man , of whom Hegesippus speaks , was of the stock of the Rechabites , spoken of by the Prophet Jeremy , chap. 35. Vales. m Epiphanius , in Hares● 78 , writes , that these words were not spoken by the Rechabite Priest , but by Simeon the son of Cleopas . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Kings M. S. reads it ; which Stephens followed in his Edit . But our other three M. SS . Maz. Med. and Fuk ▪ have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , and they buried him in that place , near the Temple ; which reading Nicephorus and Rufinus doe confirm ▪ Vales. o How can it be that the Grave-stone , or Monument of this James should remain after the destruction of the City by the Romans ? Neither is that very likely , which Hegefippus says , to wit , that James was buried neer the Temple . For the Jews used to bury their dead without the City ; as appears from the Gospel , and from the Sepulchre of Helena , which before we spoke of , at chap. 12 of this Book . Rufinus therefore leaves out this whole clause , in his Version . In the most antient Maz. M. S. I found ( at the Grave-stone ) this note written in the margin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is , you must know that this Monument was nothing else but a stone not formed into any shape upon which the name of James there buried was cut : from whence even to this time the Christians set up stones on their Sepulchres , and either write Letters thereon ▪ or engrave the sign of the Cross. Vales. p What can be more different , yea contrary , than this relation of Josephus , and that of Hegesippus , about James's Martyrdome ? For Josephus says , he was condemned in a publick council of the Jews ; and Hegesippus , that he was murthered in a sedition and tumult of the people : Hegesippus relates , that he was killed with a Fullers club , in the midst of the City : but Josephus declares that he was stoned ; which was always done without the gates of the City . Farther Josephus shews us the year , wherein James died , by these two remarques , to wit , that it was when Ananus was High-priest , and when Albinus came first into Judea . Eusebius , in his Chronicon , writes that Albinus succeeded Festus in the sixth year of Nero's Empire ; and yet the same Authour places the Martyrdome of James on the year following , which manifestly contradicts what Josephus has related : for he expresly says that James was murthered before Albinus came into that Province . Eusebius therefore ought to have included the beginning of Albinus his Procuratourship , and James his Martyrdom in the same year . But Baronius denies all this , and proves , that the Martyrdom of James happened on the seventh year of Nero ; which assertion he confirms both from the consent of all the Antients , and also from Josephus his History of the Jewish wars B. 2. chap. 12. But I judge that the consent of Jerome , Nicephorus , and others , who wrote from , and followed Eusebius's Chronicon ( Eusebius's opinion not being discus'd ) is not much to be esteemed of : Now the place in Josephus proves nothing else , than that Albinus was Procuratour of Judea in the fourth year before the Jewish war began , and in the seventh before the City was taken . But from that place in Josephus it cannot be concluded that Albinus began his Procuratourship in the seventh year before the taking of Jerusalem . Yea , it seems truer in my judgment , that Albinus came into Judea in the fourth year of Nero. For Porcius . Festus Governed Judea two years , as appears by his Acts , of which Josephus relates but few ▪ To him succeeded Albinus in the fourth year of Nero , and continued there to the tenth of that Emperour , as Eusebius has out of Josephus rightly observed . Therefore James was Martyred in the fourth year of Nero. Epiphanius confirms this our conjecture ( in Heres . 78. ) where he says James presided over the Church at Jerusalem about twenty four years , from the Lords Ascension . Vales. q Nicephorus ( in his second B. chap. 4. ) thinks this Ananus to be the same with that Ananias , who commanded Paul to be smitten ; of whom Luke speaks Acts 23. 2. But herein he is much out . For Ananias the son of Nebed●us ( of whom Luke there speaks ) was High-priest in Claudius's Empire , from his seventh year to the beginning of Nero's reign ; a man that was the most potent of all the Jews in his age , as Josephus testifies in his twentieth book of Antiq. But moreover , that catalogue of High-priests , which is there put down by Nicephorus , is to be made up out of Josephus's Books : And after Joseph the son of Cama , Ananias the son of Nebedaeus is to be placed , of whom Josephus speaks in the 3 chap. of his twentieth book . After him was Ishmael the son Phabaeus , made High-priest by Agrippa juniour . After whom succeeded Joseph , surnamed Cabus , the son of Simon ; and then Ananus , the son of Ananus , who is here spoken of . Vales. r In Josephus and Nicephorus it is Damnaeus . Vales. Rufinus and Christophorson translated this place so , as if this were the opinion of some ; which sense we have followed in our version . But , having now considered the matter better , we think otherwise , to wit , that Eusebius did absolutely pronounce this Epistle to be Spurious . Jerom ( de Jacobo ) says thus , Unam scripsit Epistolam , quae & ipsa ab alio quodam sub nomine eius edita asscritur , licet paulatim tempore procedente , obtj●uerit autoritatem : that is , He wrote one Epistle , which is affirmed to have been set forth by another , under his name ; though by degrees in process of time it hath obtained autority . Vales. In the Kings M. S. it is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Mark the Apostle and Evangelist ; but in the rest of the M. SS . Maz. Med. Fuk and Savil ▪ these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Apostle and ] are wanting : which neither are in Rufinus's translation . I know indeed , that Mark may deservedly be called an Apostle ; in that he was the first that Preacht the faith of Christ to the Alexandrians . Athanasius ( in Synopsi ) indeed calls Mark and Luke Apostles . Idatius also ( in Fastis ) stiles Luke and Timothy Apostles . See what we noted above at the last chap. of the first Book . But we doe not here enquire what title Mark deserved , but onely what Euscbius wrote . Vales. b This whole clause is wanting in our three M. SS . copies , Maz. Med. and Fuk. and in the translation of Rufinus . But because it was in the Kings M. S. we have put it in . We have also written the name of Annianus with a double ● ; from the authority , of the Maz. and Med. M. SS . To which agree Rufinus , Jerom , and others . For Annianus is a Roman name , and is derived from Annius . Vales. a He that translated Tertullian's Apologie into Greek , ( were it Eusebius , which I think not to be true , or whoever it was ; ) he understood not Tertullian's words . Neither is this true of this place onely , but of many others also of Tertullian , which are produced in Greek by Eusebius in this work . Vales. Tertullian's words are these : Consulite commentarios vestros ; illic reperietis primum Neronem in hanc Sectam , tum maxim● Romae orientem Caesariano gladio ●erocisse . Sed tali dedicatore damnationis nostrae etiam gloriamur . Qui enim scit illum , intelligere potest , non nisi grande aliquod bonum à Nerone damnatum . Tertul. Apolog. p. 6. Edit . Rigal . b The term [ Ecclesiastical ] is used in three senses . Sometimes it s taken for a Christian , and opposed to an Heathen , or Gentile : So Jerome in his preface to his Book , De Scriptor . Ecclefias . Sometimes it denotes a Catholick , and is opposed to an Heretick ; So Jerome also in his preface to S t Matthew , and on Chap. 13. Ezechiel . So Origen also , Tome 16. Explanat ▪ on S t John's Gospel . Lastly , sometimes it signifies a Clergy-man , and is opposed to a Laick , or Secular person . So Jerome again , in his Epistle to P●●machius , and in his 46 Epist. to Rusticus . I would rather take this word in the second sense here , both because that signification of this word is more frequent , and also in regard Eusebius ▪ speaking here of Caius's Book against Proclus , gives each of them his proper Epithet ; he stiles Cains [ an Ecclesiastical man ] and Proclus he calls [ the defender of the opinion of the Cataphrygians , ] i. e. an Heretick . The Sect of the Cataphrygians was divided into two parts ; the Ringleader of the one party was Proclus ; of the other Aeschynes . So Tertullian , in his Book De praescript . H●●●t . Vales. c Peter was buried in the Vatican ; Paul in the Vid Ostia . Vales. d Dionysius here answers the Epistle of Sot●r and of the Roman Clergie ; who , writing to the Corinthians , had in a friendly way admonished them , as Eusebius hereafter declares , B. 4. Chap. 23. The same thing Clemens Romanus in his Epistle had before done . Dionysius therefore says to Sot●r ; You by this your admonition have again united the Plantation of the Roman and Corinthian Churches heretofore made by Peter and Paul. This I have the more largely explained , because the translatours , and especially Christophorson , have been much mistaken in the Version of this place . Vales. e Dionysius does not expresly say that Peter and Paul suffered on the same day , but onely at the same time ; which may be so understood , as that there might be an interval of many days between their sufferings . Prudentius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] says they were both Martyred on the same day , but not in the same year : and that there was a years space between their deaths . With Prudentius agrees Augustine , in his 28 Sermon , De Sanctis ; And Arator . Lib. 2. Hist. Apost . But Simcon Metaphrastes takes these words of Dionysius so , as if he said that Peter and Paul were Martyred on the same day together . His words are to be found in Comment , de percgrinat . Pauli ac Petri , apud Surium , Tome 3. Vales. a At these words I began the chapter , following the authoritie of the Kings M. S. But in the Maz. M. S. we found another reading , and a different distinction . For that begins the chapter from these words ( which are the conclusion of the foregoing chapter ) [ And ●hu● much I have related , &c. ] and it points the whole place thus , [ And thus much I have related that the History hereof might be yet farther confirmed . Moreover , Josephus , discoursing , &c. ] and puts the full point after these words [ makes it manifest in express words . ] The same reading is observed by the Med. and Fuk. M. SS . But the reading and punctation in the Kings M. S. seems to me to be much better ; which both Nicephorus and Rufinus followed . I had almost forgot to put you in mind , that these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the title of this chapter , ought to be taken adverbially ; for so Rufinus translates it ; Ut innumeris Judaei malis afflicti sint , ac novissimè contra Romanos arma moverint . Vales. b These are the words of Josephus in his second Book of the Jews wars , pag. 814. Edit . Genev. c In the original 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in Josephus and Nicephorus 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By the Province we must in this place understand Judea , which after the death of Agrippa the Elder was reduced into the form of a Province , and governed by Procuratours sent from the Emperour . Vales. Notes for div A38749-e91670 * 1 Pet. 1. 1. a The Jews were dispersed at several times , and for several causes . First , when they were carried Captive into Babylon and into Egypt and Syria ▪ and also when they were subdued by Pompey . Then , in the times of the Macchabees , they did of their own accord remove out of Judea into Egypt . For the Law for bad not the Jews to remove into other Countreys , as it is manifest from the Book of Ruth . Thirdly , they dispersed themselves upon account of gaining Proselytes , which they admitted of all Nations , whence it came to pass that they were scattered over the whole world . Vales. Those Jews that were dispersed in Europe had their chief Assembly at Alexandria ; and there the Septuagints translation of the Bible was in use ; and thence they were called ( John 7. 35. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dispersion of the H●llenist● ▪ And of these there were many also in Jerusalem , which used the same translation of the Seventy two , being thus skilled in the Greek tongue ; and these living not in Greece are yet called ( Acts 6. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they used the Greek language and the 72 translation , whereas the other are called there ( See Acts 6. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hebrews , who used the Jerusalem Paraphrase . The Asian dispersion is mentioned 1 Pet. 1. 1. they had Babylon for their Metropolis , and used the Targum , or Caldec Paraphrase of Onkelos in their Synagogues . b It is very doubtfull where these words of Origens , whom Eusebius here quotes , doe begin ; whether it be at those words , And Thomas , &c. or rather at those , Peter 't is probable , &c. For Eusebius has not shown us where they begin . Vales. * 2 Tim. 4. 21. a That this 2 d Epistle of S. Peter was not at first received in the Church of Christ with so universal agreement and consent as the former , may be concluded from this passage in Eusebius . But notwithstanding , there are great and sure evidences of this Epistles being written by the acknowledged Authour of it , as ( 1. ) the Title of Simon Peter with the Addition of An Apostle of Jesus Christ ( Chap. 1. v. 1. ) ( 2. ) There is a whole passage in this Epistle ( Chap. 1. v. 16 , 17. ) which doth signally belong to Peter , that of having been on the holy mount with Christ , and hearing those words , This is my beloved Son , &c. which certainly belongs to the trans●iguration , Matth. 17. where onely Peter and James and John were present with Christ. ( 3. ) This is said to be a 2 d Epistle ( Chap. 3. v. 1. ) written much to the same purpose with the ●ormer . ( 4. ) S t Jude speaking ( v. 18. ) Of the scoffers that should come , &c. cites that Prediction from the Apostles of our Lord Jesus ( v. 17. ) where it is reasonable to believe that this Epistle ( Chap. 3. v. 3. ) is referred too ; for in it those very words are met with ( and are not so in any other Apostolick writing ) Knowing this first , &c. Compare Jude the 17. & 18. ● . with 2 Epist. Pet. 3. chap. v. 3. All this in all Copies stands unmoved to secure the authority of this Epistle , and to convince us of the author of it . See D r Hammonds preface to the 2 d Epist. Pet. * Rom. 15. 19. † Acts from 14. to ●1 . chap. † 1 Epist. Pet. 1. 1. * Luke 1. 1 , 2 , 3. † 2 Tim. 2. 8. a These words of S t Paul occur 2 Tim. 4. 10. where we now read , Crescens to Galatia . But the Antients , among whom Eusebius , seem to have read Gallia : so Epiphanius in Haeres . Alogor ▪ and Hieronymus in Catalog . and Sophronius and others . But the other reading is the truest , which Clemens confirms in his Constitut. Apost . Theodoret reads Galatia , but says that thereby is meant Gallia . Vales. b Areopagus was the Senate or standing Court of Judicature in Athens , by whose Laws and orders any new gods were received among them ; and therefore as soon as they perceived that Paul was a promulger of strange Deities , they bring him to the Areopagus to have him examined what Gods they were that he thus Preached . Two Judicatures they had at Athens ; one every year changed , made up of 500. chosen men , of whom the Republick consisted ; the other perpetual , which judged of Murthers and the like capital Offences ; and this was in Areopago ; of which and the customs thereof ▪ See Budaeus on the Pandects . Why it was called Areopagus , see S t Aug. de civit Dei L. 18. c. 18. The Judges which sat in this Court were called Areopagitae , who were lookt upon with such reverence , that an Areopagite signified proverbially an excellent Persons . Gell. L. 12. c. 7. Dionysius was one of these Areopagites . * Matth. 28. 19. a So says Epiphanius ( in Haeres . Nazaraeorum cap. 7. ) to wit , that the Christians who dwelt in Jerusalem being forewarned by Christ of the approaching Siege removed to Pella . But in his Book ( de ponderibus & mensuris ) he writes that the disciples of Christ being warned by an angel removed to Pella : And afterwards when Adrian rebuilt Jerusalem and called it after his own name Aelia Colonia , they returned thither ▪ Vales. * A Myriad is ten thousand . b Immediately before these words B● Christophorson ( in his Latine translation of Eusehius ) inserts a passage at length out of Josephus his Hist. of the Jewish wars , B. the 6 th , both against the authority of all the M. SS . Copies , and also without any necessity . Neither Rufinus nor Nicephorus hath inserted this passage of Josephus's ; and Eusebius did sufficient to intimate it , and to produce some words from it , as are those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. as it were in a prison ; which words Eusebius does sufficiently shew to be Josephus's , in that he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the common Editions of Eusebius these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wanting , which we have put in , warranted thereto by the old M. SS . copies , Maz. Med. and Fuk. we found those words also in the Kings M. S. which Robert Stephens made use of in his Edition of Eusebius ; who too much favoured his own conjecture , by expunging those words here , and putting them in a little after , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the authority of all Copies . Vales. * Joseph . Hist. of the Jewish wars B. 6. chap. 26. a Josephus means that those wretched people tore the meat from one another ; not , that they greedily devoured it , as Christopherson took his meaning to be , he translating it avidè ore abripiebant . That is the meaning of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b In Josephus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but in the M. SS . copies of Eusebius it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which is the better reading : for the Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines call aciem , and we in English the edge , &c. Vales. c Observe here the religion of the Jews , who in what parts of the world soever they were , always prayed to God with their eyes turned towards the holy City and the Temple . We have an example of this custom in Dan. 6. 10. and 1 Kings 8. 48. and 1 Esdr. 4. 58. Henc● perhaps was derived the custom of the Christians , to pray towards the East . Vales. d That is , ten shillings in our coin . See note on B. the 1. chap. 8. in the margin concerning the word Drachms . e That is for the theeves , not for her self : and therefore it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Geneva Edition of Eusebius adds in the margin . Vales. f The Jews , as well as the Grecians , believed , that the Ghosts of such as had been murdered follow those that killed them , to take revenge of them . In this sense those words may be taken , that occur Gen. 4. 10. The voice of thy brothers bloud cryeth unto me from the ground : i. e. thy brother , whom thou hast wickedly slain , requires that I should revenge him , and punish thee for his murder : Then it follows v. 12. a fugitive and a vagabond shalt thou be in the earth ; i. e. thy brothers ghost , whom thou hast slain , shall follow thee every where and be always troublesome to thee . Vales. g That is ; all the Citizens were stricken with such an horrour at this fact , as if it had been done in their own houses . Vales. * Matt. 24. v. 19 , 20 , 21. a Eusebius is here mistaken ; for Josephus does not say so ; but onely affirms that the number of those that were taken captive , during the whole war , by the Romans , amounted to ninety thousand men . The words of Josephus are to be seen at the latter end of his sixth Book of the Hist. of the Jewish wars . Vales. Luke 19. 42 , 43 , 44. Luke 21. 23 , 24. Luke 21. 20. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; these are the words of Eusebius ; by which he means , not his own History , as Bishop Christopherson thought , but the History of Josephus : in our translation therefore we have expressed his name ; but it is not , we consess , in the original of Eusebius . Vales. * That is Josephus . a We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in Josephus B. 7. pag. 960. But Nicephorus thought that this Star which appeared in the likeness of a Sword , and the Comet which continued a whole year was all one ; which , as we judge , is not right . Vales. b The Jews divided the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. night and day , or four and twenty hours , into eight parts , each of them containing 3 hours ; the 3 d the 6 th , the 9 th , and the 12 th hour of the day ; and the like again for the several watches of the night : the ninth hour of the night ( or third watch ) according to their account , was commonly betwixt our hours of twelve and three a clock in the morning . See Buxtorf . Synag . Judaic . Chap. 13. c The Scribes amongst the Jews were the same with the Doctors of the Law , as Petavius has well observed , in Animadvers . ad Haeres . 15 Epiphanii . Their office it was , to keep the holy Books of the Law , and to read them in the presence of the people , in the Temple and in the Synagogues . But their principal office was to be assessours with the chief Priests and Elders in the great Councel called the S●nhedrim . See the 6 , and 23 Chapters of the Acts. The name of Scribe therefore was the name of a Magistrate among the Jews as well as among the Grecians . And as the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Scribes in Greece were to be present at assemblies and judicatures , and to have the custody of the Laws and Statutes made by the people , and Decrees made by the Senate ; so also were the Scribes amongst the Jews the keepers of the Law. That this was no small honour , appears from many places in the Gospel ; where our B. Saviour reproves their pride and insolence . After the same manner , amongst the Grecians , the Scribes . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] were in great authority , as appears from that which S. Luke relates Acts 19. 35. [ our translation calls him Town-Clerk , how truly , M r Jo. Gregory of Oxford will tell you in his notes on the Text ; chap. 9. p. 43. of his works . ] Amongst the Jews the Scribes were so much the more respected by how much that nation above all others esteemed their own Laws : of which the Scribes were not onely the keepers , but the interpreters also . Moreover they were consulted as being taken to be men of great knowledge and skill , and who were best able to interpret Signs and Prodigies ; and also who best knew the mysteries of the Law. So we read Matth. 2. 4. Herod there consults the Scribes ; and in this place of Josephus here , the Scribes foretell the meaning of the Prodigies . Moreover the Magistrate of the City of Jerusalem who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had his Scribe , as Josephus tells us B. 20. But whither this Scribe was among the number of those that were interpreters of the Law , it is hard to say . Farther , the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] amongst the Egyptians were certain Priests who look't after the Ordinances about things Sacred , and had the keeping of the mystical Learning , and foretold things to come ; concerning whom see Joseph . L. 2. c. 5. where he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These , after the Cantor and the Horoscopus went in the third place into the Temple , wearing wings on their heads , and carrying before them in their hands , Ink , and a Pen , with a Book . They had also the Hieroglyphical Books of Mercury , and those of Cosmography , and of the scituation of Countries , and of Egypt , and of the Nile , and of the places consecrated in honour of their Gods , committed to their custody , as Clem. Alexandrinus writes in his 6 B. Lucianus saith that these sort of men had been of long continuance in Egypt . Vales. d After these words Eusebius omits some passages that are extant in Josephus , as , of this Prodigies's being told to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Magistrate ; for an account of whom , and his office see the Learned Hammond in his notes on Luke 22. 52. e The reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those that beat him , as it is in Josephus ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. those that were present ; although Rufinus followed that reading . Vales. f That is , the Magistrate of the Temple , the chief Priests , and the Scribes . Vales. g That was Albinus , who then was Procuratour of Judea . Vales. h Percrebuerat Oriente toto vetus & constans opinio ; esse in satis , ut eo tempore Judae● profecti rerum potirentur . Id de Imperatore Romano quantùm eventu posteà praedictum patuit . Judaei ad se trahentes , rebellarunt . So Suetonius in the Life of Vespasian . * Psal. 2. 8. † Psal. 19. 4. a In the Kings M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also in Josephus , in his Book of his own Life , and in the proeme to his History of the Jewish wars . In Sophronius's Book , De scriptoribus Eccles. it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also Sozomen calls him in the beginning of his first Book . And Rufinus calls the father of Josephus Matthias ; Joseppus , says he , M●thiae fillus , ex Hierosolymis sacerdos . So it is written in the most excellent M. S. of the Parisian Church . Vales. Suetonius , in the life of Vespasian , has this passage of Josephus ; Unus ex nobilibus captivis Josephus , cùm conjiceretur in vincula ; constantissime asseveravit fore , ut ab eo brevi solveretur , verum jam Imperatore . b The words of Eusebius are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but Nicephorus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Josephus seems to confirm , who testifies that Apion wrote more Books than one against the Jewish nation . But Jerom , in Catalogo , where he speaks of Josephus's writings , defends the ordinary reading . Vales. c Josephus in his Books against Apion , answers not onely those who had calumniated the Laws and Institutions of the Jews ; but also he more especially writes against those who had forged certain falsities concerning the original and antiquity of the Jews , as appears by his first Book . But about the end of his second Book he answers Apollonius , Molon , and Lysimachus , who had written some lies about the Laws and Institutions of the Jews . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in this place must mean both these , to wit , the Antiquity , and the Laws of the Jewish Nation . Vales. a There were so many Books of the Scripture amongst the Jews , as they had letters in their Alphabet ; So Origen tells us in his exposition of the first Psalm , and Jerome in proemio galeato ; where also he saies that there were among them three ranks of these holy Volumes ; the first contained the Law ; the second the Prophets ; the third the Hagiography . All which agrees very well with Josephus . But in this they differ ; Josephus makes thirteen Books to be of the second order ; to wit , following the series of the times . But of the third , he reckons onely four , disagreeing from S. Jerom : who in the foresaid preface , and in that of his before the Prophecie of Daniel , reckons up eight Books of the Prophets , and nine of the Hagiography . But Josephus seems to have placed the Book of Joshua , and Judges , also those of the Kings , Chronicles , and Ezra amongst the Prophetical writings ; not that they contain Prophecies , as the Books of the Prophets doe ; but because they were written by men that were Prophets . Vales. b To wit , in the book of his own life , pag. 1026 Edit . Genev. which book is the conclusion of his twentieth and last book of his Antiquities ; from which it is separated unadvisedly in the Greek and Latine Editions . Now that it is the conclusion of the 20 B. of Antiquities , Josephus himself tells us at the close of that Book , and at the end of this book , of his own life . Scaliger therefore is mistaken , in his Animadvers ▪ on Euseb. p. 188 , where he saies , Eusebius forgot himself here ; and so is Christopherson , who , supposing this place in Eusebius to be corrupted , altered it . But had they seen the Greek M. SS . Copies of Josephus , or had they consulted the Basil. Edition of him , they might easily have found , that which I have said to be true , to wit , that this book of Josephus's , of his own life , was nothing else but an appendix or conclusion of his 20 book of Antiquities . Vales. c Our M. SS . Copies , Maz. Med. and Fuk. have it thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; corruptly as I judge . For both Stephanus Byzantius doth acknowledge it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and also Jerom , in his book De Scriptorib . Ecclesiast . calls him Justus Tiberiensis ; whom we have followed . But Scaliger stiles him Tiberiadensis . This Justus wrote an History of the Jewish wars , as Josephus tells us in his book , De vitâ suâ ; and Stephanus , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides this History he wrote a Chronicle of the Kings of the Jews ▪ as Photius testifies , in Bibliothecâ : which work he dedicated to King Agrippa ▪ as Scaliger affirms , in Animadvers . Euseb. pag. 176. And he adds these words : Nemo de obitu Regis Ag ippae certiûs pro nuntiare potuit quàm is qui illi opus suum dedicavit i. e. No body could speak more certainly of the death of King Agrippa , than he who dedicated his work to him . Which I indeed wish , had not dropt from so acute a man. For how can an Historian testifie of the death of him to whom he dedicates his History ? unless we say that Justus dedicated his Chronicle to Agrippa , when he was dead , which is absurd . But as Scaliger without all ground asserted , that Justus Tiberiandensis dedicated his Chronicle to K. Agrippa ; so what he inferrs therefrom is also absurd . But from Photius his testimonie it is manifest , that that work was put forth by Justus after the death of King Agrippa . Josephus relates that the History of the Jewish wars was published by Justus also after the death of Agrippa , although it was written twenty years before . A book of this same Justus his , whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is quoted by Laërtius , in the life of Socrates ; which Photius says was the same with his Chronicle . Vales. d He means Julius Archelaus and Herod , as Josephus himself declares in his first book against Apion . Julius Archelaus was brother in law to King Agrippa ; for he had married his Sister Mariamne ; so says Josephus at the end of his 19 and 20 books of Antiquit. Vales. e Nicephorus , in his 3 book , chap. 11. interpreting these words of Josephus , says that Titus with his own hand copied out the books of Josephus his History of the Jewish wars . See what Johannes Langus has noted at that place of Nicephorus . But all interpreters who have translated this place of Josephus into Latine , understand thereby that Titus onely subscribed the books of Josephus with his own hand , and did not copy them out himself . But I would rather follow the opinion of Nicephorus . Neither do these words of Josephus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] seem to sound any thing less to me . Thus this place is pointed in all Copies as well M. S. as Printed . But if this place of Josephus were to be understood onely of Titus his Subscribing Josephus his books with his hand , then the distinction or comma ought to be put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but here you see it put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f In the most excellent M. SS . Maz. Med. Fuk. and in S r Hen. Savills M. S. it is written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which reading all interpreters seem to have followed : but I like Rufinus his Version best , who translates it : To be publickly read ; in which sense the same word is used by Eusebius in chap. 22. of his second book , where he speaks of the General Epistles of James and Jade ; and in chap. 3. of his 3 book . But from these words of Josephus we may gather that the History of the Jewish wars was put out by him in the Reign of Vespasian ; but his Antiquities were published by him in the thirteenth year of Domitian , as he himself testifies at the end of his 20 book , and at the close of his book , of his own life . But , that which Scaliger affirms , in Animad . Euseb. p. 187. to wit , that the book of Josephus his own life was by him put out seven years after his Antiquities , seems not probable to me ; for that book is as we made it out before , onely the conclusion of his twentieth Book of Antiquities ; and at the end of it Josephus reckoning up the Roman Emperours , concludes with Domitian . Vales. a This account of Eusebius his here agrees not with what he has written in that work of his called his Chronicon : for there he writes , that presently after the death of James , Simcon was elected ; to wit , in the seventh year of Nero. But here he makes it evident , that after the murder of James , the Episcopal See was vacant for the space of about eight or nine years . Which intervall of time , that the Authour Chronici Alexandrini might fill up , he places the death of James on the first year of Vespasian . Vales. b That is , because ( as we conjecture ) he married Mary which was Sister to the B. Virgin ; upon which account Simeon the son of this Cleophas is here called Cousin-German by the mothers side to our Saviour ; for so we translate the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not patruelem , i. e. Cousin-German by the fathers side , as it is in the version of Valesius ; but consobrinum , i. e. Sisters son . For Mary the wife of Cleophas , and the B. Virgin were Sisters ; see Jo. 19. 25. and so Simeon the son of the former Mary , and our Saviour the son of the latter , were Sisters children . See the Learned B● Pearson on the Creed , p. 175 , & 176. Edit . Lond. 1669. And Petavius , in hares . 78. Epiphan . cap. 7 , & 14. and also St Jerom , in Catalog . a I know not why R. Stephens read Anacletus , seeing that all our books have it written Anencletus . And so Nicephorus Constantinopolitanus , and his Translatour Anastasius Bibliothecarius in Chronolog . Tripartit ▪ reads it . So also Nicephorus Calistus in Libr. 3. cap. 2. and Georgius Syncellus , and the M. SS . copies of Rufinus . So likewise Irenaeus ( in Lib. 3 , where he reckons up the Roman Bishops in order ) names him Anencletus ; and omits the name of Cletus , which to me seems to be made of a piece of the word Anencletus . Neither does Optatus , nor S. Augustine ▪ in his 165 Epistle ( where he counts up the Romish Bishops ) acknowledge Cletus . But on the contrary , in two very antient Catalogues of the Roman Bishops , one whereof is in the Monastery of S. German , and the other in the Jesuits Colledge at Clermont — there is no mention of Anencletus ; but onely of Cletus , who succeeded Linus , and sat eleven years , one month , and two daies . From whence its evident that Cletus and Anencletus was the same man. See more of this in P. Halloixius , in notat . ad cap. 7. vitae Irenaei . Vales. a That is , the First after Mark. So Eusebius said before , concerning Linus Bishop of Rome , at the 2 chap. of this book . For Mark was the Apostle of the Alexandrians as we before have said . But the Apostles were not reckoned amongst the number of the Bishops . There was therefore no need of putting in here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nicephorus did . See Seldens notes ad Eutychium patriarcham Alexandr . Vales. b Rufinus and the other Translatours call this man Abilius ; and also Jerom himself , in Chronico , not so rightly as I judge . For he ought to be called Avilius , which is a Roman name ; as well as Annianus , who was Bishop before Avilius . Besides , the order of the chapters is here disturbed in the common Editions ; this chap. of the succession of Avilius being put before that of the succession of Anencletus : but we by the direction of the M. SS . copies Maz. and Fuk. have placed them in their true order . This was a very antient mistake ; for in the Index of the chapters prefixed before the 3 B. of Rufinus his translation , and in all the Greek copies except in that of Fuk. the same errour is committed . But in the body of the Maz. M. S. ( which book has the titles of the chapters exactly placed in their order ) this errour is corrected . Vales. * Philip. 4. 3. a Rufinus thought these words that follow here were the words of Hegesippus , whom Eusebius quoted at the end of the foregoing chapt . whence it appears that Rufinus read as it is in our M. SS . copies , Maz. Med. and Fuk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover in Rufinus the chap. 17. begins at those words , Now that in the time of the forementioned , &c. as I observed it to be also in the Maz. and Fuk. M. SS . But I rather approve of the ordinary writing and distinction . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , it signifies one that is descended from an illustrious and noble stock . So Gregor . Nazianz. in oration . 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Jerom , in Chronico Anno 8. Domitian . saies , Domitianus plurimos nobilium in exilium mittit , atque occidit . Vales. Lib. 5. c. 5. † Revel . 13. * That is , Antichrists name . a So he is called Matth. 13. 55. But it was the usual language of the Jews to call the first Cousins brethren . See Bishop Pearson on the Creed , pag. 175 , 176. Edit . Lond. 1669. See also Bishop Montagues Acts and Mon. chap. 4. S. 6. concerning the Desposyni . b Rob. Stephens , in his Edition of Eusebius calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so does the Med. M. S. but in the Kings M. S. I found it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which R. Stephens observed also in his notes added at the latter end of his Edition . Georg. Syncellus , in Chronico , reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We from our three M. SS . Copies , to wit , Maz. Fuk. and S r Henry Savills , have made good the true writing of this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and these Evocatus brought , &c. This reading Nicephorus and Rufinus doe confirm ; the words of Rufinus are , Hos Revocatus quidam nomine , qui ad hoc missus fuerat , perduxit ad Domitianum . Nicephorus , Lib. 3. cap. 10. has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These Evocati were Souldiers of an higher degree who having performed their service and being dismist , were upon occasion summoned by the Emperour himself . There is mention of these in the antient ▪ inscriptions , Evox . Aug. i. e. Evocatus Augusti . No man need wonder , that Hegesippus a Greek writer should make use of a Latine word here ; for that is usual with him ; and in this very relation of his he lias [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] both Latine words . Vales. c So we translate the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] warranted thereto by the same translation of that word , occurring Matth. 22. 19. The value of that peny there shewed Christ , was , saies ▪ Dr Hammond on the place , a whole Attick drachm ; but what value these here were of it is hard to say , in regard there were several sorts of these Denarii , which were also of a different value . See Voss. Etymol . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Tributes , or Taxes , raised upon Lands , and they were commonly paid in Wheat , Barley , Wine , and the like ▪ as it appears from Cod. Theodosian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Toll gathered by the Publicans , who farmed it commonly ; it was paid in ready money . The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we therefore render Tribute . Vales. Tertullians words are these , Tentaverat & Domitianus , portio Neronis d● crudelitate . Sed quia & homo , facil● coeptum repressit , restitutis etiam quos relegaverat : they are in his Apolog. But whosoever it was that translated his Apologie into Greek , he has not rendred his words well . For Tertullians words are to this effect , that after Nero , who first raged against the Christians , Domitian also , like another Nero , attempted the same ; but as men are fickle and mutable , he soon desisted from his enterprize . But Eusebius , or whosoever he was that translated Tertullians Apology , takes the meaning of those words [ Quia & homo ] to be , as if Tertullian had said , that Domitian was something of a man , but Nero was rather a savage beast than a man. Vales. a Here , and before , we may observe Paul put before Peter by Eusebius . In the Seals of the Roman Church Paul is put on the right hand , and Peter on the left ▪ as Baronius observes , in Expositione Concil , Nicen. and Eusebius seems to make them both Bishops of Rome together , Vales. The Kings M. S. reads according to our translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the other four M. SS . i. e. Maz. Med. Fuk. and S r Henry Savills have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the publick charge , &c. Vales. * Irenaeus . Lib. 2. cap. 39. a The words of Eusebius in the Edit . of Valesius ( which in our translation we follow ) are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In Rob. Stephens Edit . of Euseb. it is thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Valesius says , he altered the reading here upon account of the Authority of the three M. SS . Maz. Med. and Fuk. rejecting the reading of the Kings M. S. ( which Rob. Stephens followed ) in that he was not able to make sense of it : And moreover , says Valesius , Rufinus his Version confirms this our emendation ; for he translates this place thus : Rogabatur etiam vicinas lustrare provincias , quò vel Ecclesias ●undaret , in quibus non erant locis ; vel in quibus crant , sacerdotibus ac ministris instruerct , secund●m quod ei de unoquoque Spiritus Sanctus indicasset . Vales. b The Author of the Chronicon Alexandrinum calls the name of this City Smyrna . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This verb occurs often in the New Testament , as in 1 Cor. 16. 18. 2 Cor. 7. 13. &c. where our English translation generally renders it [ to refresh ] upon which account we thus translate it here . d See D r Hammond , concerning the use of this word Presbyter by the Apostles and writers of the New Testament , and by the Fathers in the first Apostolical times , in his notes on Acts 11. 30. e The Primitive Christians so termed Baptism , as Gregor . Nazianz . Orat. 40. where he observes that Baptism is called by Christians by divers names ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Now the reason why Baptism is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Seal , is annext by the same Gregory Nazianz ▪ because , to wit , Baptism is , as it were , a preservation , or a mark of dominion . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in the original is the same , insignification , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. accedere ad aliquem , adjungi , to be of the same company , or , to be familiarly acquainted : onely it is taken in a bad sense . Vales. g Grut●rus reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so Rufinus and Musculus seem to have read ; I should rather like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he scorned , &c. Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are sayings or sentences taken out of the holy Bible , with which John comforted the young mans mind . Vales. i There is a difference between being brought in , and restored to the Church : he is brought into the Church , who promises he will repent : but he is restored to the Church , who , having been actually and truely penitent , is received into it again and owned as a member thereof . Vales. a The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate , to be Ambassadours of , warranted thereto from the same word occurring 1 Cor. 5. 20 ▪ and there so translated . This word signifies the Apostolical office , and that from God to men , offering pardon on his part , and requiring on their part reformation for the future . See D r Hammond on 2 Cor. 5. 20. b It is doubtfull whether Eusebius would call Paul's Epistles short or few ▪ both may be said of them ; to wit , that they are few , being in number not above fourteen ; and they are short to them that Piously and Religiously read them over . Origen in Libro 5. Exposition . in Evangeli . Johan . calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , conteining few verses ▪ he that desires to read Origens words , will find them hereafter quoted in the sixth B. of Euseb. chap. 25. Vales. c Nicephorus , Libr. 2. chap. 45. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Rufinus and Musculus translate it as we have done . But Christophorson interprets it otherwise ; thus , and what seemed to be wanting to those from whom he departed whilst he was present with them , that he fully made up by his sedulity and labour in writing . In which translation this is to be blamed , to wit , in that he says Matthew wrote his Gospel after his departure from the Hebrews , when as Eusebius says the contrary ; For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. from whom he was going . Athanasius in his Tract de Libr. S. Scrip. and Chrysostome write that Matthew first wrote his Gospel at Jerusalem : And Nicephorus and the Authour Chronic. Alexandr . say he wrote it in the 15 th year after Christs Ascension . Christophorson referred those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereas they are referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the Kings Maz. and Med. M. SS . after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the comma is put . Vales. * Matth. 4. 12. † Mar. 1. 14. Luk. 3. 19 , 20. John 2. 11. * Joh. 3. 23 , 24. d In the most antient Maz. M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dipthong , i. e. Saleim . Vales. * Book 2. Chap. 15. a Eusebius does here use this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] very improperly , to wit , to signifie those books whose authority is doubtfull ; whereas those books are to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are adulterated and forged by Hereticks , of which sort he makes mention at the end of this chapter , which that it may more manifestly appear , you must understand , there are three sorts of Sacred Books . Some are without controversie true ; others without controversie false ; a third sort are those , of which the antients doubted . This latter sort can't be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because many accounted them to be genuine : it remains therefore that the second sort onely be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Spurious books . Of which sort is Pauls Epistle to the Laodiceans , which S t Jerom says was with one consent exploded by all . But Eusebius corrects himself in chap. 31 ▪ of this Third book , where he manifestly differences the Spurious Books from those which are doubtfull . See his words there . Gregory Naz. in Iambico carmine ad Seleucum , manifestly confirms our opinion . For of the books of Sacred Scripture , some , says he , are genuine and true , which he there reckons up ; others are supposititious , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spurious ; a third sort he makes those to be , which come nearest to those books that are genuine , which division Gregory had from Origen , out of his 13 Tome of Explanat . in Johan . But to speak properly , there are but two sorts of Sacred books , those namely that are true , and those whose authority is asserted by some , and questioned by others . For the Spurious books deserve not to be reckoned amongst the Sacred Books . Vales. b Concerning this book see the Learned Arch-Bishop Usher in his dissertation on Ignatius Epistles , Chap. 7. Edit . Oxon. 1644. c Concerning this Gospel , S t Jerome , in Catalogo , where he , speaking of James the brother of our Lord , says thus , Evangelium quoque quod appellatur secundum Hebraeos , & à me nuper in Graecum-Latinumque Sermonem translatum est , quo & Origenes saepe utitur , &c. Julianus Pelagianus , Lib. 4. speaks of this Gospel , where he accuses Jerome , because in his dialogue against the Pelagians he made use of an authority of a fifth Gospel , which he himself had translated into Latine . But that which Eusebius adds , that the Jews which embraced Christianity are chiefly delighted with this Gospel , makes him seem to mean the Nazareans and Ebionites ; for they use to reade that Gospel written in Hebrew , as S t Jerom shews , in Esaia c. 11. and in Ezech. c. 18. Vales. d Eusebius speaks not here of the successours of the Apostles , which title belongs onely to Bishops ; but he speaks of the Ecclesiastical writers who in a perpetual succession have flourished in the Church . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of the Ecclesiastical writers in every Age. For , as heretofore among the Jews there was a succession of Prophets , though sometimes interrupted ( as Josephus says in his first book against Apion ; ) so in the Church there always was a succession of Learned men and Writers which were called Ecclesiasticks . Moreover in the M. SS . Maz ▪ Med. & Fuk. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Article . Vales. a I wonder that all Interpreters have erred in the translation of this word . Rufinus renders it Sc●tum , a buckler ; Langus and Musculus , armaturam , armour : Christophor son , propugnaculum , a bulwar● . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies telum , a dart . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an instrument of diabolical force . Vales. b In four of our M. SS . copies , to wit , Maz. Med. Fuk. & S r Hen. Savills I found a far different punctation of this place from that which Christophorson followed , as appears by his version . For in the said M. SS . it is thus pointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And truly this punctation is ●a● better than the vulgar . For what can the meaning of these words be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I know the Jews hated the Samaritans , as the worst of men ; in so much that the name of Samaritan was accounted by the Jews the greatest reproach . But here Menanders countrey is spoken of ; his manners Eusebius speaks of hereafter . Moreover he is said to be a Samaritan in the same sense that Justin in Apologet. and Clemens in Libr. Recognit . calls Simon ▪ a Samaritan ; i. e. he was of the Province or Countrey of Samaria , ●e came not out of the very City Samaria . For Simon was of the Village Gitton ; but Menander of the Village Caparattae . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new word , made up of a strange kind of composition : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or catch on some other side , or some other way . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Egenus , a begger , in Hebrew ; from the theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit , desideravit ; because a begger desires , or craves supplies for his wants . Buxtorss Lexic . Rab. See Origen . Lib. 4. de Princip . concerning these Hereticks . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So it is Printed in Rob. Stephens Edition , I know not by what accident . Which errour of the press the Geneva Edition afterwards followed : But we , from our M. SS . copies , and from Nicephorus his book , have made good the true reading of this place , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desirous to induce men into errour , &c. Vales. b It should be thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his second book concerning promises . Dionysius Alexandrinus wrote two books of promises , or rewards which God promised to give to pious men after this Life . The second of these was written against Nepos a Bishop of Egypt , who from the Revelation of John asserted that Christs Kingdom would be terrestrial , as Eusebius declares in his seventh book . Vales. c This place of Dionysius is to be found whole and entire in the 7 th B. of this History , chap. 25. from thence is to be had the explication of this passage . Some , says Dionyfius there , said that the book of the Revelation was made by Cerinthus the A●ch-Heretick , who published it under the name of John the Apostle , that he might get the greater authority for his own opinions . Vales. d Christophorson , in stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] from B. 7. c. 25. But that place in B. 7. is rather to be corrected by this , than this corrupted from that . Our M. SS . copies Maz. and Med. have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in B. 7. So also Nicephorus in his 3 d B. c. 14. Under the name of Feasts and Sacrifices Cerinthus hid his Lusts , that he might make a shew of honesty and decency . Vales. a In the M. SS . Maz. Med. and S r Henry Savills it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. after him , to wit , Cerinthus . Vales. b These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. simply and rashly ] ought to be referred to the word , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. assenting to ] and not to the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. this saying : ] which being not minded by Christophorson , he widely mistook Clemens his meaning . For Clemens does not say that that sact , or that saying was do●e or said by Nicholas rashly and inconsiderately . Yea he declares in the 2 d of his Stromatw̄n about the latter end , that this saying [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was one of Nicholas his Apophthegms , or Pithy speeches . Which saying of his , his followers interpreted so , as if Nicholas had commanded every one to abuse his flesh with all manner of voluptuousness and lasciviousness : but Nicholas meant the clean contrary by this his speech , to wit , that the flesh ought not to be indulged too , but to be kept under , and wearied out with continual exercises of virtue . Vales. c These words are spoken by Clemens Alexandrinus by way of Enallage ; for thus they are to be taken , as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. by those words of his [ that we ought to abuse the flesh ] He taught continencie and an abstaining from pleasures , &c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jerome and Musculus translate it Elements , elements , or foundations . Christophorson turns it Seminaria , Seedplotts : but Rufinus ▪ best of all , calls it Lumina , Lights . For the Grecians were wont to call the signes of the Zodiack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Diogen . Laert. in the Life of Menedem●s . Now the Heathens called those signes so , because they thought the principles of the lives and fortunes of men were placed in them . See Epiphan , in Heres . Pharisaeor●m . Vales. b Christophorson in this place did in no wi●e perform the office of a good translatour , who for Philip one of the Twelve Apostles put in Philip one of the seven Deacons . It was an antient mistake , to confound Philip the Deacon and Evangelist with Philip the Apostle . And because they read , Acts 21. v. 8 , 9. that Philip had four daughters , virgins , that Prophecied , they asserted Philip the Apostle was married and bego● daughters . So , besides Polycrates , Clemens Alexandrinus said in the foregoing chap. and so said Papeas , as we shall see hereafter . But from the Acts of the Apostles it may be manifestly gathered , that Philip the Deacon ( he th●● Baptized the Eunuch and that had the four daughters that were Prophetesses ) was not the same with Philip the Apostle , but another man. See Isidore Pelusiota , in his first book Epist. 447. and so on , where he evidently demonstrates this . Vales. c This third daughter of Philip , Polycrates separates from the other two which died virgins ; whence it may be collected that she was married . Neither is this repugnant to the Acts c. 21. For it may be answered that then when these things were done that Luke mentions , Philip's daughters were virgins : but afterwards one of them was given in marriage by her father . And Clemens Alexandrinus seems to intimate thus much in those words of his , which Eusebius quotes in the foregoing chap. Moreover Christophorson confounds this third daughter of Philips with the two former . Whose translation did much trouble Baronius as appears from his Annals , ad Annum Christi 58. chap. 113. Eusebius repeats this passage of Polycrates in his fifth book chap. 24. where Christophorson does rightly distinguish the three daughters of Philip , and amen●s his former errour . But it may here be deservedly questioned , why Polycrates mentions onely three daughters of Philips , whereas in the Acts they are counted four . I answer Polycrates mentioned onely those that died and were buried in Asia , as may be seen from his whole Epistle which is recited in the fifth book of Euseb. Hist ▪ ●eeing therefore one of the four daughters died at C●satea , or some where else , upon that account Polycrates mentions her not . Moreover of these daughters of Philip , one was called Hermione , the other Eutychis . For so it is in Men●o Graecor●m di● 4 Sept. See the place . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's the word in Polycrates here quoted by Eusebius . The 72 use this word Exod. 28. 36. for so they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word there , which properly signifies a flour , but by our translatours is in English rendred a plate there , and afterwards . Exod. 39. 30. 〈◊〉 is called a plate of the Holy crown . It was a long plate of gold , two fingers broad , and reacht from one ear of the Priest to the other , says Maimon . in his Treatise of the Implements of the Sanctuary , Chap. 9. Sect. 1. See Ainsworth on the Pentat . e In our four M. SS . copies , Maz. Med. Fuk. and S r Hen. Savills I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. concerning the Apostles themselves , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in them added . Vales. a In the Kings M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Simon , as Rob. Stephens observed . Jerom , in Chronico , testifies that the name of this Bishop of Jerusalem was written two ways , to wit , Simeon and Simon . The same Georg. Syncellus observes , and also the Authour Chronici Alexandrini . Vales. b That is , when Atticus was Deputy of Syria . The Syrians used to shew their years , by the name of these their presidents . Moreover , of the Emperours Deputies some were of the Consular order ; others of the Pretorian . Wherefore Atticus is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew that he was of the Consular order , or had been Consul . In the M. S. copies of Rufinus his translation ( that is in the Kings Librarie ) it is , Martyr effectus est cum esset annorum centum xxv . i. e. he was Martyred when he was 125. years old . Vales. * Book 3. chap. 11. † i. e. Trajans . * Book 3. chap. 20. c That is , because he married Mary sister to the B. Virgin. See note A in chap. 11. of this Book . d The Authour Chronici Alexandrini supposes that the Cerinthian Hereticks and the Nicholaïtes are here meant : to whom I doe not assent . Hegefippus means those Sects which at that time were potent at Jerusalem , to wit , the Pharisees , Sadduces , and others , of whom hereafter , at book 4. chap , 22. Vales. e That is , because he Preacht the Faith of Christ , as he said before , and says again , B. 4. chap. 22. Vales. f This Hegesippus spoke of the Church of Jerusalem in particular , to wi● , that it continued a Virgin untill the death of Symeon , unto Trajans time . The words of Hegesippus you will meet with hereafter , at chap. 22. B. 4. Eusebius seems to have attributed that to the whole Church which Hegesippus spake of the Church at Jerusalem in particular . Vales. g All these words , to the end of the chapter , are wanting in the Maz. Med. and Fuk. M. SS . neither doth Rufinus acknowledge them in his translation , as appears therefrom . And this whole clause seems to me to be Spurious and supposititious . For whosoever added it , thought the words that went before were Hegesippus his ; whereas they are not his , but Eusebius's , as we may see from chap. 22. B. 4. Vales. a He that translated the words of Tertullian into Greek has rendred them unhappily . For neither does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie discipline , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to agree together . I would therefore rather translate these words of Tertullian thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. and that they had a certain summary of their polity . Vales. b Here also the Greek translatour of Teriullian hath done ill ; for Tertullian , or rather Trajan , calls those Oblatos , who were brought in before the Judges ; for so the Latines use to speak . The sense therefore of the Emperour Trajans Rescript against the Christians is this , that the Governours of Provinces should not too diligently hunt after the Christians by sending out Spies and Officers to take them ▪ but if any Christians were by chance found out by their Officers , or if they were made appear to be such by their accusers , that then they ought to be punished . Vales. a This whole elogue of Papias is wanting in our M. SS . copies , Maz. Med. and Fuk. Neither did Rufinus read these words in his copies , as may be gathered from his translation . Wherefore I doubt not but they were inserted by some unskilfull Scholiast , against the mind and opinion of Eusebius . For how can it be ▪ that Eusebius should here stile Papias a man most excellently learned , and very skilfull in the Scriptures , whenas himself does at the end of this book expresly affirm , that Papias was a man of an ordinary wit , and altogether ignorant and simple . Vales. b In the Maz. Med. and Fuk. M. SS . 't is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little after I read , with Isaac Vossius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , which I heartily wish may be found to be fierce , which amendment Rufinus his translation confirms . For thus he turns it , Quas & ego opto acriores parari . Therefore Rufinus read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies [ soon , or straight-ways . ] the same errour is amended by us hereafter , in the sixth book ; for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Printed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. But Bishop Usher reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See his Annot. on this Epistle ▪ number 48. c It is as much as if Ignatius had said , Let nothing envy me the Glory of being a disciple of Christ ; Let no man pluck me from his Embraces . The holy Martyr alludes , as he uses to doe , to those words of S t Paul , who shall separate us from the Love of Christ ? Rom. 8. 35. Vales. See Bishop Usher's notes on Ignatius Epist ▪ to the Romans , number 52. d This passage of Ignatius his concerning Christ is taken out of the Gospel according to the Hebrews ; which was either omitted by Eusebius , or unknown to him . Jerome , in his book de Ecclesias . Scriptor . informs us hereof ; as also in his 18 B. of Commentaries on Esaiah . See Ushers Annotat ▪ on Ignatius his Epistles . pag. 48. number 23. a In our M. SS . Maz. Med. Fuk. and S r Henry Savills , it is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. eminent , or excellent disciples . Vales. a In the tenth book Recognit . of Clemens Romanus there is mention of Appion , who is said to have come to Antioch with Anubion about the same time that the Apostle Peter came thither . But there is nothing said there of Peters dispute with Appion . What shall we say then ? that the book of Clemens which contains Peters dispute with Appion is different from his books Recognit ? To me indeed they seem not to be two books . For if there had been two books of Clemens's , the one Recognit . the other containing the dispute of Peter with Appion , why should Eusebius mention one onely , and omit the other ? There was ▪ therefore but one book of Clemens's entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But 't was divided into two parts ; the former mentioned Matidia and Faustinianus to be acknowledged of their children ; in the second part was contained the dialogues of Peter and Appion . Indeed Rufinus , who translated that book of Clemens's into Latine , does testifie , in his Epistle to Gaudentius the Bishop , that there were two parts of this book in the Greek ; in the one of which some things occurred which the other had not ▪ he writes also that on set purpose he omitted some things , because they disagreed from sound doctrine . Vales. b This name is written with a double p , in all our M. SS . but that of M r Fukett , where t is writ with à single p , as it is in Josephus and others . Photius , in Biblioth . chap. 112 , agrees with our copies ; and Clemens also in B. 10. Recognit . where he says that Appion Plistonicensis came to Antioch with Anubion . Lastly Agellius , in his 6 B. says Appion Graecus homo qui plistonices est appellatus . Undoubtedly Appion is a Roman name , wrested into a Greek form , as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the like . Appion was a common name amongst the Egyptians ; derived from Apis , whom they worshipped ; as , Serapion , Anubion , and the like . Ptolcmaeus King of the Cyrenae was called Apion . Wherefore seeing this Grammarian the son of Plistonices was an Egyptian , it seems that he should be called Apion , rather than Appion . For Appion that was Consul in Justinians time , the Latine Annalls calls Appion ; but the Chronicon Alexandrinum calls him Apion . Vales. c But Origen , in his 3 d B. Explanat . on Genesis , makes mention of these books of Clemens's ; and quotes a passage out of them , which is still extant in the books of Clemens's Recognit . This quotation of Origens is in the 22 chap. Philocal . ( pag. 81. Edit . Cambr. 1658. ) and in the common editions of that piece the ▪ place is said to be taken out of his B. 2. against Celsus ; but in the books of Origen against Celsus now extant , it is not to be found . This quotation out of Clemens is indeed in his 3 d B. Explanat . on Genesis . — But I have observed that Origen does often quote books , whose authority is unknown ; wherein he does , like the Bee , gather honey from venomous flowers . Vales. d Photius testifies the same , chap. 112. Biblioth . and before him , Rufinus in his Epistle to Gaudentius the Bishop , to wit , that in those books Recognit . of Clemens's there are some things said concerning the Son of God , which disagree from the true rule of Faith , and make for the opinion of the Arrians . Epiphanius , in Heres . Ebionaeorum chap. 15. doe● expresly affirm , that those books of Clemens Romanus , entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were corrupted and falsified by the Ebionites . Vales. a In the Kings M. S. it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to our translation . Rufinus reads this place so , as appears by his translation . For he renders it thus , Non pigebit autem nos tibi omnia quae quondam à Presbyteris didicimus , & bene retinemus , recordantes exponere cum interpretationibus nostris . But in the other M. SS . Maz. Med. Fuk. and Nicephorus it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Chap. 31 ▪ of this 3 d ▪ book . b In 3 of our M. SS . Maz. Med. and Fuk. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Barsabbas . Vales. Acts 1. 23 , 24. ☜ c Jerom , in Catalogo , calls Mark the interpreter of Peter , from this place of Papias , as I judge . Hence 't is , that many of the Greeks write , that the Gospel of Mark was dictated by Peter . So Athanasius in his treatise , de Libris Sacra Scripturae . Which , how it s to be understood , Papias declares in this place . For it is not to be supposed that Mark wrote his Gospel from the mouth of Peter dictating to him ; but , when he heard Peter Preaching the Word of God to the Jews in Hebrew , Mark carefully digested those things in the Greek Language , which concerned Christ. Vales. Notes for div A38749-e112250 a In the Chronicon of Eusebius , the beginning of Primus's being Bishop of Alexandria falls upon the tenth year of Trajan . Also the beginning of Alexanders being made Bishop of Rome is placed on the tenth year of Trajan . But in the digesting of the years of the Bishops both of Rome , and also of other Cities , I have observed that Eusebius's Chronicon does often dissent from his Ecclesiastical History . Whether it be the fault of the Transcribers , or of Jerome the Translatour , or of Eusebius himself ▪ I cannot positively affirm : for in so great a diversity its difficult to assign the cause of the mistake . But , seeing that the Ecclesiastical History was written by Eusebius after his Chronicon wheresoever such a disagreement occurs , that seems rather to be followed , which is asserted in the Ecclesiastical History . Vales. * Book 3. chap. 21. a The Jews , who dwelt in the Clties and Towns with the Grecians and Gentiles , and had equal freedom thereof with them , did frequently disagree with them ; tumults being usually raised by reason of their different religions . For the Grecians scorned that the Jews should be fellow-citizens with them and enjoy the same priviledges they did ; on the other hand , the Jews would not live in a meaner condition , than the rest of the Citizens did . Hence arose frequent contentions , both in Egypt , and also in Syria , as Philo , and Josephus doe attest . Therefore in our translation we have inserted both [ Grecians and Gentiles ] because one word seemed not to suffice . For the Jews did not onely assault the Grecians , but the Natives also of Egypt and Lybia : nor again , the Gentiles onely , but the Christians likewise , of whom there was then no small number in Egypt and Cyrene . Vales. b This destroying of all Egypt and Lybia by the Jews , besides Dion , Orosius mentions , in his 7 B. Vales. c This man was a Moor , not of the Province of Mauritania , but of the barbarous Moors , who were Allies of the Roman Empire . At first he commanded a Troop of Moors ; not long after he was condemned for his lewdness , and in disgrace cashired . But afterwards in the Dacick war ▪ when the Army stood in need of the assistance of the Moors , he did a brave piece of service . Upon which account being rewarded and honoured , he did more and braver exploits in the second Dacick war. At length , in the Parthian war , which Trajan waged against the Parthians , he was so valiant and fortunate , that he was chosen into the Pretorian order , bore a Consulship , and Governed the Province of Palestine , which promotion first made him to be envied , then hated , and at last ruined him . Thus much Dion Cassius relates , in Excerpt . Vales. a The phrase in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of his Apostolical right division . This word occurs ( 2 Tim. 2. 15. ) In the Old Testament the Greek translatours use of the word belongs to a way or path to goe in , which was wont to be cut out that it might be fitter for use ; thence the Latine phrase , viam secare , i. e. to cut a way , that is , to goe before and direct any in their journey . And with the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , right ] joyned with it , it is to goe before one , and direct him in the straight way to such a place . Hence the Syriack version of the New Testament renders this phrase in Timothy [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] recte praedicare sermonem , i. e. rightly to Preach the word . Fullers Miscellan . B. 3. chap. 16. a Eusebius , in his Chronicon , calls him Joses . So Joseph the brother of the Lord , of whom Matthew and Mark speak in their Gospels , is by Jerom and others called Joses . Ephres also is , by Nicephorus , called Ephrem . Vales. b Or , one month ; for so Rufinus seems to have read in his copy . Vales. * His name was Tinius Rufus . Euscbius , in his Chronicon , says this rebellion happened on the 16 year of Adrian ; at which time the said Rufus was President of the Province of Judea . Vales. a He calls the Jews slaves , because of their poverty and baseness of birth ; for most of them were descended of those captives , who were fold under Titus . Vales. b Or , Biththera ; there was a Town called Betthar , which was two and fifty miles distant from Jerusalem ; another Village there was called Bethar , which was twelve miles off Jerusalem : both these Jerome calls Bethoron . Vales. c The same is attested by Tertullian , Apologet . c. 16 ; by Celsus , in the latter end of B. 8 of Origen against him ; and by Gregor . Naz. in his 12 Orat. Onely , on one day ( that whereon Jerusalem was taken and destroyed by the Romans ) the Jews out of all nations were wont to meet in Palestine , and , having paid a sum of money to the Souldiers , they entred into that part of the City where Solomon's Temple heretofore stood ; and there they bewailed the destruction of the City and Temple . See Scaliger , in Animadvers . Euseb. p. 198. Vales. d That was a City of Syria , which , after the destruction of Jerusalem by Titus , was the seat of the Bishops of Jerusalem ; as Eusebius testifies . This Ariston of Pella wrote a book entitled a Dispute of Jason and Papiscus ; this book Origen makes mention of in his 4 B. against Celsus : but the Preface of it is onely now extant amongst the works of Cyprian . Vales. e Euscbius is here doubly mistaken ; both in that he says Jerusalem was wholly destroyed in Adrian's time ; and also because he thought that Aelia Capitolina was built by the same Adrian after the Siege of Betthera . As to the first ; its evident from Josephus , that Jerusalem was totally destroyed by Titus , in so much that it was ploughed . As to the second , Aelia was so far from being built by Adrian after this Victory obtained over the Jews , that this war was begun by the Jews upon that very account . For when the Jews saw the Soyle of their City occupied by strangers ; and perceived that in that very place where the Temple had been , Jupiter Capitolinus was worshiped and sacrificed to ; being not able to endure that , they took Arms , and began this war which Eusebius here relates . Which was begun in the 16 year of Adrian , and ended the 18 of his Empire . But Aelia Capitolina was built long before , to wit , in the second year of Adrian . From whose times to those of Constantine the Great it was always called Aelia . But from the time of Constantine the Great it recovered again the name of Jerusalem , both upon the account of the honour of that name , and also because of its prerogative , being the first Episcopal Seat. Vales. * Book 3. chap. 26. a Eusebius says not upon what Gospel Basilides wrote these , books , perhaps Basilides made these books upon his own Gospel ; for he wrote one , and set his own name to it , and called it [ the Gospel according to Basilides ] as Origen attests in his 1 Homil , on Luke ; and Jerom in his Preface to S. Matthew . These books were called Basilides's Exegeticks . Clemens ( lib. 4. Stromat . ) quotes some places out of the 23 d of these books . Vales. b Or , Barcabas : upon these Prophets , Barcabbas and Barcoph , Isodore the son of Basilides wrote some books of Expositions , as Clemens Alexandr . shews , B. 6. Stromat . Vales. c Eusebius speaks here of those Prophets whom Basilides seigned for himself . Our Authour is right in his saying that Basilides's Heresie sprang up in Adrian's Reign . For then the Hereticks began to creep out of their holes : they thought ( the Apostles being all dead ) that they had then an opportune time to divulge their errours . Vales. d So they were called , because they were supposed to be assistant to men ; and kept them from diseases , and unfortunate accidents . Magicians had such spirits as these at their command , by whose help they did miraculous things . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original , hence the Christian Religion was by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the prevailing opinion ; and the Christians were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Porphyrius , in his book de Oraculor . Philosoph . which place Eusebius quotes , in his 9 th B. Preparat . Evangel . cap. 10. Vales. a In my opinion Hegesippus is not rightly placed in the times of Adrian ; neither doe his words , here quoted by Eusebius , evince so much . It 's certain , Hegesippus wrote his books when Eleutherus was Bishop of Rome , as he himself attests in the 22 chap. of this book . He was contemporary therefore with Irenaeus , who then composed his Elaborate books against the Heresies . Indeed our Eusebius , retracting as it were his former opinion , does , in the 21 , and 22 chapt . of this book , place Hegesippus in the times of Marcus Antoninus . Vales. b Which was celebrated every fifth year , at Mantinea in Arcadia , says Pausanias , in Arcad. Vales. c Amongst the Egyptians , the chief Priest , who was over the other Priests , and distributed to them the Revenue of the Temple , was called a Prophet . For the first Officer of the temple was the Cant●r , then the Horoscopus , after him the Scriba , then the Vestitor : last of all the Propheta took his place , who carried a water-pot in his bosom . See Epiphan . in 3 B. advers . Haeres . &c. Concerning these Prophets of Antinous instituted by Adrian there is mention made in an old Greek inscription , quoted by Casaubon in his notes on Spartianus . Wherefore it s no wonder that Antinous , deified by Adrian , had his Prophets , seeing he was worshipped chiefly by the Egyptians . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. in the Jewish war which was not long since . For the Greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is sometimes used in such a sense , as to signifie [ nuper ] i. e. lately . In which sense Justin uses it , when he speaks of Antinous in this chapt . Vales. e Or , Serennius ; he was Proconsul of Asia , and predecessour to Minutius Fundanus in that Government . Vales. f It may be deservedly questioned , why Adrian answered not Granianus from whom he received these letters but wrote to Minutius Fundanus his successour : the reason , as I suppose , might be this ; either Granianus died soon after he wrote to Adrian ; or else he left that Government ; For the Proconsuls were annual . Vales. g Justin , in his second Apologie , as 't is now commonly written , p. 99. Vales. a He means the outcries , which the people were wont to make in the Theatres , - The Christians to the Lyons ! as Tertullian attests . Sometimes it so happened that the Proconsuls and Governours were forced to yield to these tumultuous clamours , though unwilling to it of themselves . Wherefore the Emperour Adrian admonisheth Fundanus the Proconsul not to suffer himself to be induced by such requests to the persecution and slaughter of the Christians . It was an old custom in the Roman Empire , for the populace both in the City and in the Provinces , as oft as they met at the publick shews , to ask of the Emperour , or Governour what they had a mind to , with loud outcries all at once . Instances hereof are frequent in the Writers of the Roman History . Vales. a These words of Irenaeus are extant in his 3 B. chap. 4. where the old translatour seems to have read the eighth : which reading is most agreeable to trenaeus , as appears from the 3 chapt . of the same book ; where he , reckoning up the Roman Bishops , counts Hyginus the eighth from the Apostles . But in the 1 B. of Irenaeus chap. 28. it s written [ the ninth ] so also in Epiphan . in Haeres . Cerdon . and in the Epistle of Cyprian to Pomp●ius . Vales. b Irenaeus does not say he was excommunicated ; but that he separated himself from the Church ; whence it appears , that Cerdo condemned himself , in his own judgment , and so prevented the sentence of the Church . Vales. c Rufinus seems to have readit otherwise ; for he translates it thus ; Quarto autem Episcopatûs sui anno cùm decessisset Hyginus , &c. i. e. Hyginus dying in the fourth year of his being Bishop , &c. Vales. d Our Eusebius forgot himself here , in that he says , that these following words of Justins were taken out of his book against Marcion ; they are taken out of Justins second Apologie ; pag. 70. Edit . Paris . Vales. e These words [ to be the Father of Christ ] are wanting in the common Editions of Justin ; and they seem to be superfluous . Marcion asserted , there were two Gods , the one the Creatour , by whom this world was made ▪ the other superiour to him ; who framed the better and more excellent things : this God , he said , we ought to confess , and to deny the other . This is the meaning of Justins words : to whom agrees Epiphan . in Haeres . Marcion . Marcion held , that that most High God was the Father of Christ ; and that Christ came down from heaven to reprehend the other God the maker of this world , whom he called the God of the Jews . Vales ▪ a Lucius was by Nature the son of Aelius Verus Caesar whom Adrian adopted . He dying , Adrian adopted Antoninus Pius ▪ upon this condition , that Pius should adopt Marcus and Lucius ; as Spartianus and Capitolinus doe declare . But others say , that Lucius was adopted by Marcus ; so Capitolinus in the life of Marcus . Wherefore in these words of Justin , can be no other person meant by Caesar the Philosopher , than Aelius Verus , whom Adrian adopted . For Justin says , that Lucius was by nature the son of Caesar the Philosopher , and the adoptive son of Antoninus Pius . Now , its evident , Lucius was Aelius Verus's own son : therefore by Caesar the Philosopher must be meant Aelius Verus . But there are two things which seem to withstand this exposition of this passage . The first is , the surname of Philosopher is no way agreeable to Aelius Verus . Indeed , Aelius Verus ( who was adopted by Adrian ) was a learned man , and studious , especially in Poetry , as Capitolinus says in his life : but his Moralls were in no wise agreeable to the study and profession of Philosophy . Then further , if Justin would here mean Aelius Verus why does he not mention his name ? For the Appellation of Caesar the Philosopher seems not sufficient to evidence him to be meant ; in as much as that appellation might be common to Marcus also . We could easily clear our selves of these difficulties by admitting the reading of the four M. SS . Maz. Med. Fuk. and Savil. where this place is thus written [ And to Lucius the Philosopher , by nature the son of Caesar ] which reading Casaubon approves of , in his notes on Spartianus . But we judge it not to be good . For it follows in Justin [ the lover of Learning ] where you see , Marcus and Lucius have each their Epithetes : Marcus is termed [ the Philosopher ] and Lucius [ the lover of Learning ] Vales. b Neapolis , a City of Palestine , is called Flavia , because there was a colony brought thither by Flavius Vespasianus . Before , it was called Sichem . Yet Pliny does not say there was a Colony there . Afterwards , the Emperour Severus deprived it of its priviledges , and reduced it to a village , because it favoured Nigers side . Vales. c In the Original 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Rufinus translates it [ postulatum , i. e. a Petition ] The Greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies , to goe to the Emperour , and make a request to him ; which was most commonly done in writing : There is extant a form of such a Petition ( presented by Marcellinus the Presbyter to Theodosius Augustus ) which Syrmondus published lately : it begins thus ; Deprecamur mansuetudinem vestram ; i. e. We earnestly intreat your Graciousness , &c. Vales. d See note B. in the following Chapter . a Eusebius is mistaken in attributing this Rescript to Antoninus Pius , whenas it was M. Aurelius's ( as appears by the Title ) written in the first year of his Reign , when he was Consul III. See Onuphrii Fast. ad ann . Vrb. 914. The testimony of Melito ( which Eusebius produces to confirm his opinion in this point ) destroys it . For Melito , in his Apologie , reckons up all the Rescripts of Antoninus Pius in favour of the Christans ; to wit , his Epistle to the Lariseans , to the Thessalonians , the Athenians , and to all the Grecians : Now if this Rescript to the Common Council of Asia had been Antoninus Pius's , doubtless Melito ( being of the Province of Asia ) would not have omitted it . For he could not be ignorant of it , since it was publisht at Ephesus : and , when he had reckoned up the other Rescripts of Pius , why should he not make mention of this , which was written to the people of his own Province ? Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Councill , is to be understood . For the Afians had a Common . Councill of the whole Province , to which each City sent its Representatives ; as Aristides declares , in the 4. of his Orat. Sacr. And the same Authour says there , that this Councill met in the upper Phrygia , that is , at Apamea , or Synnada . Yet , as it seems , they met in other Cities . There were , in the other Roman Provinces , such Councills as these . Vales. c It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Your : as it is in Justins Apologie , at the end . Vales. d Although this Rescript be not Antoninus Pius's ; yet it 's here produced in an opportune place . For in it is mention made of that Epistle which Antoninus Pius wrote to the Governours of Provinces , when they enquired of him what they should doe with the Christians . Melito makes mention of this Epistle of Pius's ; whose words Eusebius quotes in chap. 26. of this 4 book . Vales. e To some Laws , in the Codex Theodosian . there is put [ P. P. ] which mark signifies that that Law of the Emperour was made Publick in such a City . For the Emperours , as oft as they would have any Edict be taken notice of and known to all , were wont to write with their own hand this word [ Proponatur , i. e. Let it be Publisht . ] Vales. f That is , in the room or place where the Councill met . It may also be taken for the Temple which the Province of Asia built in honour of Rome and Augustus . There is extant an old Coin of Claudius Augustus , whereon there is a Temple to be seen with this Title [ R. & AUG . ] and this inscription [ COM. ASIAE . ] on both sides of the Temple . This Temple , I suppose , was at Ephesus , wherein all the Cities of Asia met to solemnize their Religious Rites for the prosperity of the Emperour and the Roman People : and this Temple was for the use of all Asia in common , being built at the publick charge . Vales. a In the Original the term is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which in this place is the same almost in signification with the word [ Salutare , i. e. to Salute ] For therefore would Marcion have had himself taken notice of , that he might be saluted . So , antiently in the Church , when the Faithfull approacht the holy Table , the Deacon was wont to cry aloud often [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. acknowledge one another ] to wit , least any prophane person or Jew should come to the Sacrament . Vales. S. Paul uses this term ( 1 Cor. 16. 18. ) where our translation renders it [ acknowledge . ] * Tit. 3. 10. 11. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. throughout Pontus , the reading , as I judge , should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Every where : which is confirmed by the inscription of the Epistle , which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. every where , &c. Neither is there any mention of the Churches of Pontus in the title of this Epistle . For Philomelium is not a City of Pontus , but of Lycaonia , as Pliny says , or ( as others ) of Pisidia . For so in the Acts of the Council of Chalcedon , one Paul , a Philomelian , is named among the Bishops of Pisidia . Vales. In Robert Stephens Edit . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. throughout Pontus . b This whole Epistle , concerning the Martyrdom of Polycarp , is put out by the Learned Bishop Usher . Our Eusebius does not insert the whole Epistle ; the Learned reader may see it entire in that Edit . of Bishop Ushers . c In Bishop Ushers Edit . of this Epistle this place is different from what t is here . The words there are these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. For the most couragious Germanicus strengthened the imbecillity of others by his great patience in undergoing the Tortures . d Or , coun●enance ; for in Rob. Stephens Edit . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] But in the Kings M. S. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. behaviour , or , carriage ; ] as we translate it . Vales. e In the Maz. and Med. M. SS . in stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. which happened , &c. ] the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. which had been conversant ] and so Rufinus read this place , as appears from his Version : and the old Translatour of this Epistle , put forth by Bishop Usher , is found to have read it so likewise . Vales. In Rob. Stephens Edit . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. which had happened to him . f So it was called whenever the first day of the feast of unleavened bread fell on the Sabbath day . See Jo. 19. 31. & 7. 37. For that which among the Jews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of solemn assembly in any feast , ( and such were the first day , and the last of the feast of tabernacles , the first and seventh of the feast of unleavened-bread , and the day of Penteoost ) is by the Jews , writing in Greek , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great day . So the 72 render it ▪ Isa. 1. 13. where we read calling of assemblies . Se● Scalig. proleg . de Emend . Temp. p. 6 , & 7. Bishop Usher ( in his tract De anno Macedon . chap. 3. ) says that the great Sabbath , mentioned here , was that which immediately preceded Easter ; the Learned reader may see the Authour and his reasons . g It was the office of this Magistrate to apprehend seditious persons , and disturbers of the publick peace , and , having before sent their indictments , to bring them to the places of judicature : so says August . in his 140 , and 159 Epist. Hence 't is here said , that Herod , the Irenarch of Smyrna , took up Polycarp into his Chariot , whom he had commanded to be found out and apprehended by his guards . These Irenarchs were made of some of the members of the Court of Judicature , as the 49 th Law in the Codex Theodos. does shew . At last Theodosius Junior wholly abolished that office in the East : his constitution is extant in the Codex Theodos. They had under their command horsemen , and the Diogmitae , [ i. e. pursuers ] a sort of Souldiers that were lightly armed , and so more expedite to pursue and take such as were thieves . Vales. † That was the place where their sacred games and shews were exhibited . h This Proconsul's name was Statius ▪ Quadratu●● for so 't is truly Printed in the old Latine translation of this Epistle , which the most learned Arch B. Usher published . This man , as ● judge , was the same person with L. Statius Quadratus , who was Consul in the reign of Antoninus , anno ur● . condit . 895. Aristi●●● makes mention of this Proconsul of Asia , in the first and fourth of his Sacred Orations : where he also calls him a Rhetorician . I doubt not therefore but he was the same man with Quadratus the Consul , who , as Philostratus says , was the master of Varus Sophista , who was wont to declaim extemp●re upon any subject given ; and was a great emulatour of Favorinus Sophista . In what year he bore the office of Proconsul of Asia , Aristides indeed says not . But that , as it seems to me , may be made out from his relation . For , in the 4 of his Orat. Sacr. Aristides says , that a little after that Plague which raged in Asia , Scverus was Proconsul . Eusebius , in his Chronicon , places that Plague on the 8 year of M. Aurelius Antoninus . Therefore Severus was Proconsul of Asia in the 9 of M. Aurelius . When he was Proconsul , Aristides writes , that he received letters out of Italy from the Emperours ; to wit , from the seniour Augustus and his son : where by the name of Augustus he understands Mareus ; and the son of the Emperour is Commodus , who was then called Caesar. Next before Scverus , Pollio was Proconsul , as Aristides attests in the same place ; and immediately before Pollio , our Quadratus was the Proconsul of Asia : for so says Aristides in the same Oration . So that Quadratus was Proconsul of Asia in the 7 of Marcus's Empire . On which year also Eusebius , in his Chronicon , places the Martyrdome of Polycarp . They are in an errour therefore , who say the Martyrdome of Polycarp happened on the ninth of Marcus. For , whereas t is manifest from the attestation of Aristides , that Quadratus ( under whom Polycarp suffered ) bore the Proconsulate of Asia in the seventh year of Marcus , the death of Polycarp is necessarily to be placed on the same year . Vales. To wit , either the fire , or the wild beasts . For the reading in the Maz. Med. Fuk. and Savil. M. SS . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the plural number ; and so we translate it . Vales. k These Asiarchs were the Priests of the community ( or whole body of inhabitants ) of the Province of Asia : for as the people of Asia had Temples built by common charge , sacred games , sacred feasts in common , and a Common-council ; so also they had a Priesthood called Asiarchia , that is , the common priesthood of Asia ; and those who executed this sacerdotal office ( which consisted in the managing their publick sports or spectacles ) were termed Asiarchs . These Asiarchs were elected after this manner : each City of Asia , at the beginning of every year ( that is , about the Autumnal equinox ) had a publick meeting , wherein they appointed one of their own Citizens to be an Asiarch ; then they sent Deputies to the Common-council of the Province , who declared to them his name whom they had made choice of at home : after which the Common-council chose about ten to be Asiarchs , out of the number of all those , whom each City had elected to that office . See Aristides , in Orat. Sacr. 4tâ . Now the difficulty is , whither all these , who were elected , by the Common-council , executed this office altogether , or whither onely one of them was Asiarch ; Valesius thinks there was but one Asiarch ; his reasons are these ; though more than one were elected by the Senate of Asia , yet that perhaps was done that out of them the Roman Proconsul might choose one , as he usually did in the Election of the Irenarchs : again , the Senate might elect more than one , because if the first that was chosen Asiarch should die , before he had ended his year , there might be another to supply his place : lastly , that there was but one Asiarch every year , is apparent from the words at the latter end of this Epistle ( which Eusebius leaves out in his quotation , but the learned reader may see them in Arch B. Ushers's Edit ▪ of it ) where 't is said , Polycarp suffered under Philip the Asiarch , and Statius Quadratus Proconsul of Asia . This is the opinion of Valesius , and these are his reasons for it . On the other side , the incomparably learned Usher affirms that there were more Asiarchs than one at the same time ; which he collects from Acts 19. 31. with whom agrees the learned D r Hammond in his Paraphrase and Notes on that Text , and also M r Jo. Gregory of Oxford , pag. 49. of his works , Edit . Lond. 1665. This office ( says Valesius ) was very chargeable , therefore the richest persons were elected to it . Hence 't is that Strabo affirms , that the Asiarchs were commonly chosen out of Trallis , the Citizens whereof were the wealthiest of all Asia . l That is , the stake , ( to which such as were to be burnt were bound ) the Nails , the Ropes , and the Tunica molesta ( mentioned by Juvenal ) which was a Coat , daubed all over with Pitch and Brimstone , and put upon the Person who was to be burnt , Vales. m From this passage I conjecture , that Polycarp said this foregoing prayer of his with a low voice ; but pronounced Amen aloud . That this of old was the custom of the Christians ( that is , loudly to resound the Amen at the end of the prayer ) the rite now observed in the Church does demonstrate , to wit , that after each prayer repeated by the Priest , all the people doe with a loud voice answer Amen . Vales. n This officers charge was ( not to fight with the wild beasts , as the Bestiarii did , but ) to dispatch them , if at any time they were enraged , and like to endanger the spectatours , as sometimes it happened . They were also called Lancea●ii . Vales. o The phrase in the Original is this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says Hesychius ) oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. They are said to communicate , who distribute to one another , and they that partake and receive from one another , whether friendship , or knowledge . Whence it appears that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is appliable to friendship or society ; which the primitive Christians exprest to the Martyrs , &c. departed , when , meeting yearly at the place where their sacred reliques were interred , they celebrated the anniversary day of their Martyrdom : thus they maintained a friendship or society ( as it were ) with the departed Martyr . The following words of this Epistle doe declare the resolution of the Church of Smyrna about the celebration of the day of Polycarps Martyrdom , after this manner , and also the reason of that their so doing . p Or , Alce , for so it is in Bishop Ushers Edit . Vales. q In the learned Ushers Edit . 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , companions ; from the verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] used here in the same sense , as we said ( note o. ) it is sometimes taken to signifie . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the original phrase : so the primitive Christians called the days whereon the Martyrs suffered , because at their deaths they were born sons ( as it were ) and heirs of the Kingdom of Glory . s This passage is otherwise ( and truer ) in B. Ushers Edit . thus [ who together with those of Philadelphia was the twelfth that suffered Martyrdom in Smyrna . ] So that , those Martyrs of Philadelphia were not 12 in number but 11 onely ; and Polycarp was the twelfth . Vales. t Eusebius purposely omitted the conclusion of this letter , as being unserviceable to his present designe ; and because he had inserted the entire Epistle into another work of his , to wit , into his book concerning the sufferings of the Primitive Martyrs : the learned Reader may see this whole Letter ( as before we intimated ) put forth by Arch B. Usher , from the conclusion whereof he may observe , ( 1. ) that this Epistle was not written immediately after Polycarps Martyrdom , but that there was some distance of time between that and the writing thereof : for the Philomelians , hearing a report of the suffering of Polycarp , sent Letters to the Church of Smyrna , desiring an account of all particulars that happened at the suffering of this B. Martyr : which those of Smyrna willingly undertook , and wrote them this Letter , most part whereof Eusebius quotes in this Chapter . ( 2. ) That Polycarps Martyrdom is there called Evangelical ; and the reason is given , to wit , because Polycarp fled from those who pursued him , ( agreeable to the example of our Saviour . ) Lastly , 't is observable therefrom , that Polycarp was Martyred the 2 d day of the month Xanthicus , that is , the 7 th of the Calend. of March. Vales. But Arch B ▪ Usher dissents ( in this particular , that is , concerning the day of Polycarps Martyrdom ) from Valesius , as the learned reader may see in his notes on that Epist. and in his tract De Anno Solar , Maced . & Asian . Eusebius is here much mistaken in that he thought , Pionius , Metrodorus , Carpus , and the rest suffered in the Reign of M. Antoninus , at the same time when Polycarp was Martyred ; for 't is manifest from the Acts of Pionius , Carpus , and Papulus , that they were Martyred in the Reign of Decius . Vales. See Usher , in his book De Anno Solar . Maced . & Asian . cap. 3. a Eusebius mentions this second Apology of Justins in the following chapter and so does Jerom in his work De Script . Ecclesiast . But in the vulgar Editions of Justin's works , his Apologies are preposterously placed : for that which in the Printed Copies is put in the second place ▪ should be placed first ; and that which in those Editions is set first , and dedicated to the Roman Senate , should be placed last ; which we shall more fully manifest hereafter . Vales. b This passage of Justin's is now extant in his first Apology ; pag. 46. Edit . Paris . Graco-Latin . Vales. c The Maz. Fuk. & Med. M. SS . interpose here the preposition [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in ] which we have followed in our translation . The term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we have rendered [ stocks ; ] in which sense this word is frequently used in Eusebius ; for example , in the beginning of his 5 B. The learned Petavius ( in his notes on Themistius , Orat. 9. ) remarques that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which there occurs , is the same in signification with [ nervus , i. e. a kind of stocks ] For these sort of fetters were made of wood . Vales. The same word is used Acts 16. 24. where our translatours render it thus [ And made their feet fast in the stocks . ] d In the Maz. Med. and Fuk. M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. Crescens did very ill , to defame the Christians , ( the points of whose religion he was altogether ignorant of ) meerly to win the applause of the multitude . Vales. In Rob. Stephens Edit . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. i. e. Crescens did this to please and delight the erroneous multitude . e He means that incomparable saying of Socrates , that is in Plato's works : which Valesius thought good to insert into his translation ; ( supposing it was left out by the negligence of the transcribers of Eusebius ; ) and we also have exprest it in our Version ; but it is not in this original Edit . of Eusebius , nor in Rob. Stephens Edit . and is therefore Printed in a different Character . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original ; which though it ▪ be sometimes taken in that signification Eusebius here uses it in ; yet by other Writers ( and particularly by Tatianus in his book here quoted by Eusebius , about the end of it ) it is used in such a sense , as to comprehend all the learning of the Grecians , and the Liberal Sciences . Vales. g This work of Tatianus's is extant at the latter end of Justin Martyrs works , Edit . Paris . 1636. It is there called Tatiani Assyr●i contra Graecos oratio . This passage here quoted by Euseb. occurs p. 157 , 158. where the translatour renders these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Megalopol●● : but we , following Valesius , have translated it thus [ in the great City , i. e. Rome . ] a It should be [ in his second Apology , &c. ] as the learned Petavius has conjectured ( in his notes on Heres . 46. Epiphan . ) For Eusebius does not recount the Apologies of Justin in the same order wherein they are now Printed . For that which in the ordinary Editions is termed the second , and is dedicated to Antoninus Pius , Eusebius calls the first , as appears from chapt . 12. B. 2. and from chapt . 12 , and 18. B. 4. And that , which in the vulga ▪ Editions is said to be his first Apology , and is dedicated to the Senate , Eusebius calls the second , ( See chap. 16. of this book . ) and says ( chap. 16. and 18 , of this 4 B. ) it was presented to M. Aurelius Antoninus , after the death of Pius . As to the order of Justins Apologies I agree with Eusebius , and doe grant that to be the latter which is in the vulgar Edit . inscribed to the Senate . But whereas Eusebius says , Justins former Apology was presented to M. Aurelius Antoninus ; I cannot assent to him . For , in the beginning of that Apology Justin says , that the woman ( which was a Christian ) being accused by her husband , presented a Petition to the Emperour [ and she presented a Libell to these O Emperour : ] ( see these words in this chapter . ) Now if that Apology had been presented to the Successou●s of Antoninus Pius , as Eusebius thinks it was , doubtless ▪ Justin would have used the plural number , and said [ To You , O Emperours : ] For Marcus and Verus were both Emperours together . Again , Justin says , that one Lucius , seeing Ptolemeus a Christian led away to be put to death , used these words to the Judge [ these judiciary proceedings are misbecoming both Pius the Emperour , and the son of Caesar the Philosopher , &c. ] ( in chap. 12. of this 4 th B. the reading is better , thus , [ and the Philosopher ] which is confirmed by our M. SS . ) Who therefore sees not , that Antoninus Pius is meant in these words ? For his surname [ Pius ] evidently shews so much ; and [ the Philosopher son of the Emperour ] manifestly confirms this our opinion . Lastly , Urbicus the Prefect ( See note d. in this chap. ) whom Justin there mentions , lived in the times of Antoninus Pius . For he was that Lollius Urbicus , who , being the Emperours Deputy , appea●ed the Rebellion of the Brittans , as Capitolinus relates in the life of Antoninus . Apul●ius ( in the beginning of his Apology ) affirms that this Lollius Urbicus was Prefect of the City in the Reign of Pius . These are the reasons by which I am induced to affirm , that the latter Apology of Justin was not presented to M. Aurelius , but to Antoninus Pius : under which Emperour he suffered Martyrdom , and not under Marcus Aurelius , as Eusebius here places his Martyrdom : But , in his Chronicon ( whom Georg. Syncellus also follows ) he seems to place it in the Reign of Antoninus Pius ; and so does Mich. Glycas , in Annal. Vales. M r Tho. Lydiat , in his Emend . Temp. says Justin suffered under this Emperour Antoninus Pius . b That is , a Petition , wherein the woman requested of the Emperour , that the proceedings against her might be deferred , which delay was usually granted as well to the accused , as to the Accusor . See Cod. Theod. Tit. 36. ut intra annum , &c. Vales. c To wit , which was prefixt by the Emperour ; who had granted the womans Petition , in regard it was reasonable and just . Vales. d This Urbicus was Prefect of the City ; whose sentence , pronounced against the two Christians Ptolemaeus and Lucius , was the occasion of Justins writing this Apology . He was called Q. Lollius Urbicus , as an old inscription at Rome attests . See Apulcius , in desens . su● : yet , 't is strange that in all our Copies he is written Urbicius . In Justin he is now and then rightly called Urbicus , to wit , in the beginning of his Apology , and a little after that . Vales. a Or , mind ; as it is in the Kings M. S. Vales. In Robert Stephens Edit . t is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. understanding . b The term in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Nicephorus , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The antient Graecians called [ Scholia ] some short notes ; and distinguish't them from Exegeticks : for Exegeticks were long and large expositions , and explained the whole work of a writer : but Scholia were put to explain particular words , or to expound one sentence . Sometimes , Scholia are called short expositions of more obscure words and sentences . Such were Cyrill's Scholia concerning the incarnation of the onely begotten son of God , which are now extant , and are nothing else but some short explications of the more obscure questions concerning the Incarnation . And of this sort was Justin's book of the soul ; to wit , some questions and opinions , concerning the nature and origin of souls ; to which were added Justin's exposition and demonstration thereof . Jerom calls them Excerpta , which Origen termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c Epiphaenius seem● to have been of the same opinion . In his Panarium ( lib. 1. Heres . 39. pag. 289. Edit . Petav. ) he proposeth to us , as a certain truth , that the devil , before the coming of Christ , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was in hopes of grace and pardon ; and that out of this perswasion of his , he never all that while shewed himself ●●●actory towards God : but that having understood by the manifestation of our Saviour , that there was left him no hopes of salvation , he from thenceforth had grown exceedingly enraged ▪ doing as much mischief as possibly he could against Christ , and his Church . But this opinion ( as the learned Petavius has observed in his note on that passage ) vulgò non probatur , i. e. is not generally approved of , as true . a In stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] as it is in the Kings M. S. and in Rob. Stephens Edit . it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. after some words ; as we translate it . Vales. b S r Henry Savil , at the Margin of his M. S. made it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , I staied there . In Robert Stephens Edit . 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Whether the learned Knight corrected this passage from his own conjecture , or by the autority of some M. S. copie , is to me uncertain : However this emendation is very necessary . Further , Eusebius quotes this passage of Hegesippus's in chap. 11. of this book ; between which place and this here there seems to be some disagreement . For Eusebius writes there , that Hegesippus came to Rome in the times of Anicetus , and staid there till Eleutherius was promoted to that See. But Hegesippus himself does not say so here , onely , that he staied at Rome untill Anicetus was Bishop there . Therefore Hegesippus came thither about the latter end of Pius's Reign . Vales. c See note ( a ) on c. 11. book 3. d In the Kings , the Maz. and Fuk. M. SS . his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Thebuthis . In Rob. Stephens Edit . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Thebulis . Rufinus , in his Version , calls him Theobutes , and Thobutes . Vales. e That is , he was one that gathered up his errours from the false opinions of those seven Sects amongst the Jews ; as did also Simon , Cleobius , Dositheus , &c. Vales. f Some think that this Dositheus was much antienter than these times he is here mentioned to have lived in : Drusius ( in Respons . ad Minerval S●raii , cap. 10. ) asserts he lived in the times of Sennach●rib King of Assyria ; and Jerom is of that opinion , as appears by what he says in Dialog . Advers . Luciferian . But Scalig●r , ( in Elencho tribaeres . ) and Origen ( book 1. against Celsus ) affirm he lived since our Saviours incarnation , and was co-temporary with Simon Magus . See Photii Bibliothec. cap. 230. Vales. g Or , Goratheans : for so these Hereticks are named in the Kings , Maz. Med. Fuk. and S r Henry Savills M. SS . Vales. h By this passage Hegesippus seems to have thought the tribe of Judah clear of all Sects and Heresies ; so that none of that tribe were followers of the Essens , Sadducees , and Pharisees , &c. But this is very improbable . Hegesippus said it only in favour of that Tribe , from whence Christ sprang . Vales. i These were the seven Sects amongst the Jews ; of which Hegesippus makes frequent mention , as may be seen from some quotations out of him , which occur in the foregoing books . Justin ( in disputat . advers . Triphon . ) mentions them , but calls them by other names , to wit , Sadducees , Genists , Merists Galilaeans , Hellenians , Pharisees , and Baptists . Epiphanius terms them , Scribes , Pharisces , Sadducees , Essens , Nazareans , Hemerobaptists , and Herodians . Vales. k Judas Galilaeus was the original authour of this Sect , ( says Josephus , Antiq. B. 18. chap. 2. ) who ▪ having joyned Saddock , a Pharisee , to him , sollicited the people to defection , telling them , that God was to be their onely Prince and Master , and no mortal to be acknowledged as such ; that the requiring a Tax from them , if it were by them paid , was a manifest profession of servitude , and that 't was their duty to vindicate their liberty ; by which means he raised a great Sedition among the Jews , and was the cause ( under pretence of defending the publick liberty ) of innumerable mischiefs to the nation . See Joseph . Antiq. B. 18. chap. 2. l They are called also Marboneans and Morboneans ; they must be distinguisht from those whom Hegesippus mentions a little before ; for these here were one of the seven Sects amongst the Jews ; but those were propagated from the seven Sects ; as were also the Simonians , Dositheans , &c. Vales. m Indeed , Jerom gives this Epithet to that B. called the Wisdom of Jesus the son of Sirach , ( in his Preface to the books of Solomon ) his words are these : Fertur & panaeretos Jesu filii Sirach liber , & alius pseudepigraphus , qui sapientia Solomonis inscribitur . Quorum priorem Hebraicum reperi ; non Ecclesiasticum , ut apud Latinos , sed parabolas pranotatum , &c. a This Quadratus , I judge , is not the same person with that Quadratus , the disciple of the Apostles , mentioned by Eusebius ( book 3. chap. 37. ) For the Quadratus last named was not a Bishop , as it plainly appears from the foresaid place of Eusebius . But , that Quadratus ( spoken of by our Authour at the beginning of this fourth book ) who presented an Apology to Adrian for our Religion , was the disciple of the Apostles , as Eusebius , in his Chronicon , expresly affirms . Now this Quadratus here spoken of ( who was Bishop of the Athenians ) must , as I said , be distinguished from Quadratus the disciple of the Apostles : for this latter lived not beyond the times of Adrian ; but he that was Bishop of the Athenians , governed that Church in the times of M. Antoninus , as 't is evident from Dionysius's Epistle to the Athenians ▪ for he speaks of him , as being his co-temporary ▪ Now Dionysius Bishop of Corinth flourisht in the Reign of M. Antoninus ▪ Vales. b He means the persecution in Diocletians Reign . Vales. c Dionysius means those brethren , who usually came from remote Countreys to Rome , to procure some relief for such as in their own Countrey were in distress , and necessity . Vales. d To this fragment of Dionysius's Epistle to the Roman Clergy is to be joyned that other passage of the same Epist. quoted by our Eusebius ( chap. 25. B. 2. ) Vales. a Concerning this Hermogenes ▪ and his Heresie , see Baronius , ad annum Christi 170. But , I cannot give my assent to him , as to what he affirms , viz. that Hermogenes taught in Asia . Vales. The Heresie of this Hermogenes is related by Theodoret ( Heret . fab . L. 1. cap. 19. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This Hermogenes asserted , that the body of the Lord was deposited in the Sun : and that the devil and the civil spirits should be turned into matter . The Seleuciani and Hermiani taught the same ; to wit , that the body of Christ ascended no farther than the sun ; the occasion of which assertion they took from those words of the Psalmist , Psal. 19. 5. which in S. Jeroms translation is thus rendred , in sole posuit tabernaculum suum : but in the Psalms used in our Liturgy 't is thus worded , In them hath he set a tabernacle for the sun . See D r Hammond on that Text. The same opinion Gregory Nazianzen attributeth to the Ma●icheans : Epist. 1. ad Cledonium , and S. August . Tract . 34. in Joh. This opinion is more largely and clearly set down , but without a name , in the Catena patrum on Psal. 18. where 't is said , that these [ Hereticks ] assert , that after his resurrection , our Saviour deposited his body in the sphere of the sun , to be preserved there till his second coming . a In all ou● M. SS . copies this title [ concerning the true way of converse and of the Prophets ] evidently appears to be the title but of one book . Jerom ( in his book de Eccles. Scriptor . which is almost wholly ▪ taken out of Eusebius ) entitles this piece of Melito's thus [ de vitâ Propbetarum ▪ i. e. concerning the life of the Prophets . Vales. b Melito wrote a book upon this subject , because there were some Hereticks who asserted , that such men as were carnal , believed by the help of their senses ; but those who were spiritual believed by reason . So Heraclio expounded that Text in S. Johns Gospel ( c. 4. 48. ) Except ye see signs and wonders , ye will not believe . Which words Heraclio said , were properly directed to those , who by works and their senses had the nature of obeying , but not of believing through reason . Origen ( Tome 13. Enarrat . on S. John's Gospel ) mentions , and confutes this opinion : where he declares , that neither spiritual nor carnal men can believe , unless it be by sense . Vales. c In the Maz. Med. and Fuk. M. SS . and in Nicephorus , this book of Melito's is intitled [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] i. e. concerning the Origination , &c. which reading ▪ we doubt not but is true . Rufinus , as appears by his Version , and Robert Stephens , as may be seen in his Edit . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. concerning Faith , &c. The ancient Fathers , who lived before the Nicene Council , meant ( by the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ) not onely such a creation as is made out of nothing , but also all sort of production whatsoever , and therefore the divine origination of the Word . Those words of the Apostle ( Colos 1. 15. ) The first born of every creature , they asserted , were to be understood of the eternal generation of the Son. Vales. But as D r Hammond observes in his notes on that Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. first born , is used some times for a Lord , or person in power , who hath the priviledge of the first born , dominion over all his brethren ▪ and according to this notion ( continues he ) 't is used commonly in scripture for a Prince , or principal person . See Psal. 68. 27. Job 18. 13. Or it may peculiarly refer to his resurrection , in which he was the first born from the dead . See Hammond on Colos. 1. 15. d These words are to be understood of the Christians ; which appears from what follows . For Melito desires of the Emperour , that he would first look into and examine the cause of the Christians ; and then determine , whether they deserved to be punished , or rather preserved in safety . Vales. e So he terms the Jews , amongst whom the Christian Religion first sprang up . Upon this account Porphyrius ( whose words Eusebius quotes book 6. chap. 19. of this work ) termed the Christian Religion [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. an audacious Sect that had its beginning amongst Barbarians . Vales. f From this place it is evident , that Melito the Bishop presented his Apology to M. Antoninus after the death of Aurelius Verus . For , if Verus had been then living , when Melito wrote this Apology , he would doubtless have mentioned him here ; and in stead of these words [ together with your son ] would certainly have said [ together with your brother . ] For L. Verus was the adopted brother of M. Aurelius . Seeing therefore , Melito does here mention onely the son of M. Antoninus ( to wit , Commodus ) t is manifest , as I said , that this Apology was presented to Marcus after the death of L. Verus . And therefore Eusebius ( in his Chronicon ) places it on the 10 th year of M. Aurelius , to wit , the year after Ver●●'s death . Vales. g The same is asserted by Tertullian ( Apologet . cap. 5. ) whose words our Eusebius quotes , partly at chap. 25. B. 2. and partly at chap. 20. B. 3. h The Rescript of Antoninus Pius ( who is here meant ) in savour of the Christians , is not now extant . 'T is mentioned in the Restript of M. Aurelius Antoninus to the Cities of Asia , which Eusebius has set down in chap. 13. of this book . Vales. a In our M. SS . Maz. Med. and Fuk. there is in this place no beginning of a new chapter , but this 27 chapt ▪ which treats concerning Apollinaris , and the following chapt . concerning Musanus , are both annext to chap. 26. the title whereof in our said M. SS . is this [ concerning Melito , and what he has made mention of , Apollinaris , and Musanus ; ] which division Robert Stephen● followed in the body of this fourth book . For in the Contents prefixt before this 4 th book , he follows the Kings M. S. and makes three chap. here , to wit , one of Melito , another concerning Apollinaris , and a third concerning Musanus : but in the body of that book he follows the Med. M. S. ( as he always does in this particular ) and has put no distinction of a new chap. here ; but hath made all the three chapters into one . We following the autority of the Kings M. S. have divided them into three chap. and the same was done before , in the Geneva impression of Eusebius's History . Vales. b These words [ His two books against the Jews ] are not in the Maz. Med. nor Fuk. M. SS . nor in that copy Rufinus made use of , as appears from his Version : nor yet in Jeroms B. de Eccles. Scriptor . where he reckons up all Apollinaris's books . But Nicephorus mentions the● 〈◊〉 his History . Vales. c M r Tho. Lydya● ( in his Em●●d . Tempor . ) says this Heresie began in the times of M. Aurelius and L. Verus ; the Authour whereof was Montanus . a The Maz. Med. Fuk. and Savil. M. SS . and also Nicephorus , call him Saturninus . Epiphanius and Theodoret name him Saturni●us ; and Hegefippus terms those Hereticks , which had their name from him , Satur●ilians . See chap. 22. of this B. 4. Vales. b Jerom ( in his book de Scriptor . Eccles. ) takes the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in such a sense as to signifie a master of Eloquence . Such an one Tatianus was before his conversion to the Christian Religion , as may be seen from chap. 16. of this 4 th book . But I rather think , that by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( which is the term in the original ) should be meant [ an Ecclesiastical Doctour ] which sense of that term the following words of Irenaus doe confirm ; for he says , he was the composer of a new form of Doctrin of his own making . Vales. c Epiphanius makes this Severus to be ancienter than Tatianus ; which is a mistake , as 't is evident from these words of Eusebius . Iren●us makes no mention of this Severus . Theodoret ( in his first book Haeret. fabul . ) has rightly placed Severus after Tatianus . Vales. d Epiphanius ( in Haeres . 46. ) says , this work of Tatianus's is by some called the Gospel according to the Hebrews . But that Gospel is more ancient than Tatianus . For Hegesippus , who flourisht some years before Tatianus , makes mention of the Gospel according to the Hebrews , as Eusebius tells us , chap. 22. of this book : Papias also quotes a passage out of that Gospel , as our Authour asserts about the close of the 3 d book . Vales. e That is , his Oration against the Grecians , which is extant at the latter end of Justin Martyrs works . Edit par . 1636. At pag. 171. he begins the proof of this point , viz. the Antiquity of Moses and t●● Prophets . a Tatianus who was the Founder of the Heresie of the Encratita , lived in Mesopotamia , and there publisht his Heresie , as Epiphanius attests . And the same may be concluded from what Theodore● write● , to wit , that he found above 200 copies of the Gospel made by Tatianus in the Churches of Osdro●na . Vales. b It 's doubtfull whether Antoninus the Emperour , or one of that name , who was a follower of Tatianus's , be here meant . It is not likely that Bardesanes should dedicate his books to the Roman Emperour , which he wrote in the Syriack language . Besides , Eusebius ( in his 6 B. de prapara● . ) does declare that Bardesanes dedicated his Dialogues to his followers and friends . Vales. Notes for div A38749-e133100 a The persecution of the Christians in the Reign of Marcus raged not every where at the same time ; nor was it ended in one years space . In Asia it began first in the seventh year of M. ●ntoninus ; and that not by the Edict of the Emperour , but by a tumultuous insurrection of the populace against them : where it lasted to the end of that Emperours Reign , as 't is evident from these words in Melito's Apology [ For from that time the power of the Roman Empire began to be eminently great , and was much augmented : of which Empire you by succession are the most acceptable inheritour that could be wisht for , and shall so continue together with your son , &c. See chap. 26. B. 4. note ( f. ) ] Now , Commodus was by his father received as his partner in the Empire , when Melito presented this Apology to the Emperour . His being made Colleague in the Empire , 't is evident , happened about the latter end of M. Antoninus's Reign : wherefore the persecution of the Christians in Asia must necessarily have lasted till that time . But this persecution was more sharp and violent in Asia , in the Gallias , and in other Provinces , in the seventeenth year of the said Antoninus , as Eusebius does here say expresly . See Baronius , ad annum Christi 179. Vales. a There arises here a double question ; ( 1. ) Why this Epistle was written joyntly by the two Churches , that of Vienna , and that of Lyon● ? ( 2. ) Why the French wrote in Greek to the Churches of Asia and Phrygia ? As to the first , I suppose it was for this reason done , because the Churches of Vienna and Lyons were joyned together , not onely by vicinity of place , but also by the bonds of mutual love . And seeing they had together been engaged in the same Persecution , they joyntly wrote an Epistle concerning their own Martyrs . Besides , both Provinces seem at that time to have been under the jurisdiction of one President ; which may be conjectured from hence , because as well they of Vienna , as those of Lyons , are in this Epistle said to have been by the President apprehended , and condemned for the Faith of Christ. These therefore are the reasons why they wrote joyntly . For that which some have supposed , ( to wit , that then there was but one Bishop of Vienna and Lyons ) is easily confuted out of this Epistle , which says that Pothinus was Bishop of Lyons , but not of Vienna . Moreover , those of Lyons doe , out of respect , set the name of those of Vienna first , whenas notwithstanding they of Lyons wrote the Epistle concerning the things which were done at their own City . Which respect also may seem to be attributed to the antiquity , and nobility , of the Colonie at Vienna . As to the second query , we may understand from this Epistle , that there were many Grecians in the Church of Lyons , as was Attalus , and Alexander the Phrygian , and Alcibiades , who was by original extract a Phrygian also , as I think : also Iren●us was born in Asia , and , when he was very young , had , together with Florinus , been an auditour of Polycarps at Smyrna ; as he himself evidences . The very name also of Pothinus the Bishop shews him to be originally a Grecian . 'T is no wonder therefore , that those who came out of Asia into the Gallia's , should write to their brethren that were in Asia concerning their affairs ; from whom , as 't is probable , they had before received that Epistle concerning the Martyrdom of Polycarp , and others . I suppose Irenaeus to have been the Authour of this Epistle , who at that time was a Presbyter of the Church at Lyons . Vales. b The term in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies onely private houses , from which the Christians were then driven , that is , from the houses of their friends , relations , &c. For I agree not with Rufinus , who thought that the Christians were prohibited to inhabit their own houses . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original ; which signifies any promiscuous or popular assembly ; these ( setting aside the sacred assemblies , which are otherwise expressed ) are principally of two sorts , either ( 1. ) to buy and sell , or ( 2. ) to resort for justice ; and the word here used commonly signifies both , or either of these , ( 1. ) a fair or market , ( 2. ) a place of judicature , an hall , or court of judgment . The Romans termed this place Forum ; which word they used in the same latitude that the Grecians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place , and hereafter , we have made use of the Latine term in our translation ; and we therefore put this note in here , that the English Reader might understand the meaning of it . * Rom. 8. 18. d Here in the first place is recounted the injurious usage , which the Christians suffered from the whole multitude ; wherein imprisonment can have no place . For the Judges , and not the people , had power to imprison those that were guilty . Rufinus therefore translates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] concludi , i. e. to be shut up . For the heathens shut up the Christians within their own houses , and would not suffer them to come abroad . Vales. e He means the muncipal Magistrates , who were also called the duumviri . Although the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( here used ) is usually meant of those judges which have the power of the sword ; ( See Ulpian . in tit . de Jurisdict . ) yet it denotes the municipal Magistrates also , who , as the Civilians phrase it , have modicam coercitionem . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term that occurs here ) has a general signification . For all Governours of Provinces are so called , be they Procuratours , Proconsuls , or Deputies of Caesar. It may therefore be deservedly questioned of which of these three sorts the Governour of the Province of Lyons was ▪ Indeed , I think he was the Deputy of Caesar , Which I am induced to suppose ( 1. ) because there is mention here made of the Tribune of the Souldiers . For that agrees very well with the Deputy of Caesar ▪ who lookt after the Military affairs . ( 2. ) In the old inscription , which Gruter speaks of , pag. 427 , he is termed Deputy of the Lugdunensian Province . See Gruter . Inscript . p. 427. Lastly , Spartianus ( in Severo ) attests , that the Province of Lyons was in the Reign of M. Antoninus governed by Deputies of Caesar. And perhaps in this Epistle of those of Lyons , Severus is meant : for he was Deputy of the Lugdunensian Province under Marcus. Junius Blesus also ( whom Tacitus in the B. 1. of his History calls Governour of Gallia Lugdunensis ) was Deputy of this Province ; and so was Vitrasius Pollio in the times of Adrjan . Vales. g This Martyrs name should be written with a double ● , as it is in the Maz. and Fuk. M. SS . For Vettius is a Roman name , and occurs in Cicero , and Juvenal ▪ Vales. h They mean Zachariah the Priest , the father of John the Baptist , whom they call Seniour , comparing Epagathus , a young man , with him . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term here used . It seems to be a Metaphor taken from Champions , who before they engaged in the combat , were wont to be examined and proved , whether they were free men , and of the age that Champions should be . And those that were admitted to the combat , were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ such as were repudiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the examination it self was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I collect from this place . Indeed this Epistle is very full of Athletical terms , as 't is manifest from this place ▪ and as we will shew more plainly hereafter . Vales. k To wit , in the Church of Vienna and in that of Lyons . But these words are in an especial manner to be taken notice of , because from them it appears manifestly , that the Church of Vienna , as well as that of Lyons , had at that time its Bishop . For by antient writers it is not called a Church unless it be a mother-Church , which we call a Cathedral . Ado Viennensis ( in his Chronicon ) says Justus was Bishop of Vienna at that time ; who having been macerated with a long Exile , was at last Crowned with Martyrdom . Vales. l The story goes , that this Thyestes eat part of his own son ; whom Atreus his brother ( to be revenged of him for committing adultery with his wife ) made ready , and set before him . m He ( not knowing her to be so ) married his own mother Jocast● , ( having before out of ignorance slain his own father Laius , ) of whom he begat four sons . * Joh. 16. 2. n The servants of the Christians ( before mentioned ) being afraid of the tortures they were threatned with , had confest that the Christians killed infants , and committed incest : and here the devill endeavoured , that the Christians themselves , which were apprehended , should after the same manner calumniate the Christian Religion . Therefore the Judges tortured them all manner of ways , that they should confess , that they eat children , and committed incest . Upon this account Blandina ( as hereafter it follows ) cried out amidst her tortures — I am a Christian , and there is nothing of wickedness acted amongst us . Vales. o This Sanctus was born at Vienna , but was a Deacon of the Church at Lyons . Vales. * See Joh. 7. 38. p That is , by reason of the greatness of his tortures . For they who were tortured in the Eculeus ( the description of which Engine see in Turnebus his Advers . L. 4. c. 39. ) were forced to bow their heads very much . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original . Rufinus ( as by his Version appears ) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. wounds ; which reading seems to be right . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that 's the reading of the Maz. Med. Fuk. and Savil. M. SS . And 't is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Tormentours , as 't is in Robert Stephens Edit . They are meant here , who calumniated the Christian Religion ; or at least those , who , by reason of the sharpness of the tortures , renounc't it , and confest that the Christians killed infants , and committed incest . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. in the stocks , see chap. 16. B. 4. and the note there , concerning this term . The fashion of this Engine for punishment , and the manner how persons were punished in it , seems to have been this . It was a piece of timber , wherein five paire of holes were made , at a certain distance one from the other : into these holes ( as it were into boots ) they put the feet of offenders , and fastned them therein with cords and fetters . The meaning of [ their feet being strained to the fifth hole ] is , they forced them to stradle so wide , as to put their feet into the last pair of holes ; which posture , ( those holes being at the greatest distance one from the other ) was the sharpest degree of torture in this Engine . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the phrase , i. e. in their passage from their confinement to the place of judicature . Vales. † Psal. 45. 10. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By this term the Amphitheatre seems to be understood ▪ For it can't be referred to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] because the preposition is repeated , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This is the reading of the Maz. Med. Fuk. & Savil. M. SS . Vales. The meaning of this place is , that the President , or Deputy , of the Province of Lyons granted the people an extraordinary shew of fighting with the wild beasts ; a day being appointed for that purpose , because of the Christians , who were condemned to the beasts . For the Romans had set days for these Spectacles , which fell on the month of December , as may be seen in the Calender of Heruuartius . Except on these days , i● was unlawfull for the bestowers of these sports , or for the duumviri ( on whom the charge of these shews was imposed ) to exhibit these spectacles of fighting with wild-beasts to the people . But those judges , who had the power of the sword and of condemning persons to the beasts , exhibited these shews as often as they pleased , that they might delight the people by destroying of offenders . Vales. x We noted before , that many Athletical terms were made use of in this Epistle . Amongst which is to be accounted the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which occurs here . For the Champions , who were to contend in the games , were wont to be drawn forth by lot , which , after what manner it was done , Lucian ( in Hermotimo ) tells us . There was a little silver box , dedicated to the God that presided over the Games , into which the Lots were cast . Upon two the Letter A was written ; upon other ▪ two the Letter B , and so on . Then the Champions drew these Lots out of the box . Those two , who drew ●orth the Lettter A , engaged one with the other , and sought in the first place : and this was the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] In like manner , they that drew the Letter B , engaged one another in the second place . So the Lot and the Ur● assigned every one his Antagonist . He that vanquished his adversary , was not immediately Crowned , but engaged in another encounter with those others who had conquered their adversaries , untill there remained onely one Victour over all . Upon which account they drew Lots several times . Hence 't is , that in the Farne●ian inscription ( which Gruter speaks of pag. 314. ) one Asclepiades is said to have gotten the victory in many encounters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. after the first or second casting of Lots having vanquished the Antagonist● the second , or third time . For this was usual for that reason I mentioned , as often as there were many couples of Champions . For the conquerours engaged one another , and there was a second and third drawing of Lots amongst them , untill the victory remained to one . And this is that which , in this Epistle , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. y It should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] So 't is in the Med. M. S. and in Nicophorus . See Peter Faber , in his first book Agonistici , chap. 24. Note , also , that Blandina , being a servant , was crucified ; for that was the punishment of servants . Vales. Robert Stephens reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] z The Gladiatours and the Bestiarii , before they began the encounter , were wont to be led about in the presence of the spectatours . See Lucian , in Toxari . This was usually done not onely with those who let themselves out to play prizes , but also with those offenders , which were condemned to the sword , and to the wild-beasts . So Martial , Traducta est gyris , nec cepi● arena nocentes . Vales. * That is , by making intercession for them , &c. Vales. a The term in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which is used as well in an active as passive sense . 'T is a Metaphor taken from the wild-olive-tree , which being gra●●ed , grows sweet ; of which S. Paul speaks . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lexicographers differ very much in their giving the signification of this term ( which here occurs . ) Stephens ( in his Thesaurus , ) renders it , fustibus concidi , i. e. to be beaten with clubs : Varinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to be beheaded : The Etymologicon ( publisht by Sylbergius ) says it signifies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no● barely to be put to death , but to be killed with the Tympanum , which is ● piece of wood called a cudgell : The Reader will find a large and learned account of this term , and of this engine of torture , in D. Hammonds note on Hebr. 11. 35. Where he makes it appear , that this sort of punishment was very painfull , contumelious , and capital . c The publick meeting , from all parts of Gallia , up ▪ on account of the sports and games , was at Lyons , at the Altar consecrated to Augustus . This Altar was consecrated when Julius Antonius and Fabius Africanus were Consuls , on the Calends of August , as Suetonius says , in the life of Claudius . Dio writes , that these games were continued in his time . Hence 't is collected , that the Martyrs of Lyons suffered in the month of August ; but not all in one day , as 't is evident from this Epistle . Vales. d In the Kings M. S. and , in Rob. Stephens Edit . the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] But in the Maz. Med. Fuk. and Savil. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. number . See note ( x ) in this chap. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the phrase in the original ; t is S. Pauls expression , Galat. 4. 19. e Rufinus translates this passage thus , qui à Praeside in medium statui Jussus , i. e. who being commanded by the President to be set before him . Which translation pleases me best . For [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is the word here used , does properly signifie , to set before the Judge ; in which sense also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates it , ju●ulat● sunt , that is their throats were cut ; I would rather have it thus rendred , they were run through with a sword . For it was the custom that the Confector should ●●ay the bestiarii ; as we noted before , in the Martyrdom of Polycarp , B. 4. chap. 15. Vales. g Hence it 's manifest that the sports of the Gladiatours were wont to be exhibited for the space of some days , at Lyons , at that famous assembly of all Gallia , before the altar of Augustus . Besides these sports of the Gladiatours , there was a day granted by the President for fighting with wild-beasts , on account of the Christians , as 't is expressely said in this Epistle . For I suppose , that these two terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be confounded , though the Latines comprehend them both in one word , to wit , Munus . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek term ; which Rufinus translates craticulam , i. e. a Grid-iron : it is the same , which before is called the Iron-chair , on which the Martyrs being set , were broyled , as it were on a Gridiron . Thus the Christians were used before they were cast to the wild-beasts . Vales. i Amongst the sports of an Amphitheatrical shew this was one ; a Bull was brought in , to whom ( being first enraged ) they cast offenders inclosed in a net ; whom , like balls , he tossed on high . Martials verse on this subject are well known , Taurus ut impositas jact at ad astra pilas . Vales. k That is the devill ; the Greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies , a wild-beast ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is often taken for the devill . Vales. l Rev. 22. 11. where instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as the reading in the original is here ; we now read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He that is unjust , let him be unjust still ; See the original of the Text. m These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. neither would money perswadethem ] are not in our three M. SS . Maz. Med. and Fuk. the Kings M. S. and Robert Stephens Edit . doe retain them . Vales. n The Maz. Med. Fuk. and Savil , M. SS . read it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. were swept into the River Rhone : but the reading of the Kings M. S. of Stephens Edit . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. were strewed , &c. Vales. * Philip. 2. 6. a S r Henry Savil , at the margin of his M. S. copy , has mended this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. and had been cast to the wild-beasts , and taken from them again ; Which emendation is put in the margin of the Geneva Edit . Indeed Christophorson read this place thus , as appears from his translation ; but 't is uncertain whether he did it by conjecture , or from the authority of some old copies . Our M. SS . alter not the reading here . Moreover ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term in the original ) signifies in this place , to be cast again into prison ; in which sense 't is twice used in the foregoing chapter . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus translates it truest , thus , omnibus rationem fidei suae reddebant , i. e. they gave all men an account of their faith : it may be rendred thus , they excused themselves to all : for that 's the proper signification of ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Act. 7. 60. c The Maz. Med. and Fuk. M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. over all , Vales. d He means the Novatians , who afterwards excluded such as fell in time of persecution from all hope of absolution . Vales. a This Alcibiades must be distinguished from Alcibiades mentioned a little before in this chapter . He , that is first named in this place , was a companion of the B. Martyrs of Lyons . This person here was ( together with Montanus and Theodotus , ) a ringleader of the Sect of the Cataphrygians . Concerning whom see chap. 16 , & 17 of this book . Vales. b Eleutherus Bishop of Rome , was first deceived by the Montanists , who craftily hid their errour under the pretence of a felgned plety . Moreover , being moved thereto by the letters and exhortations of the Martyrs of Lyons , he wrote an Epistle to the Churches of Asia and Phrygia , concerning the receiving of the Montanists into the Church . But being soon after admonished by one Praxeas of Asia , he revoked his pacifick letters which he had sent ; and , following the authority of his predecessour Anicetus , refused to admit of a new Prophecy . So Tertullian , in his book , against Praxeas . Vales. c That is , the brethren of Asia and Phrygia , as well as Eleutherus , were Embassadours for the peace of the Church , See B. 3. chap. 24. note ( a. ) a Blondell ( in his Apology , chap. 8. p. 26. ) denies that the Martyrs of Lyons wrote to Eleutherus ▪ For he affirms that the Martyrdom of Pothinus , and the Lugdunensians , happened on the seventh year of Marcus the Emperour , on the year of Christ 167 ; at which time Soter was ▪ Bishop of Rome . The Martyrs of Lyons ▪ therefore could not write to Eleutherus who then had not succeeded Soter . But our Eusebius does refute Blondell , saying plainly , That the same Martyrs recommended , &c. Vales. b Valesius , in his note here , will not allow that Irenaeus did actually goe this journey to Rome ; the Martyrs indeed , says he , had desired him , and he had promised to undertake it ; but the heat of the persecution coming on , and he being fixt in the presidency over that Church , could not be spared personally to undergoe it . But since Eusebius clearly intimates , and S t Jerom ( in Catalogo ) and Baronius ( at the year of Christ 179 ) doe expresly affirm that the Martyrs sent him upon this errand , 't is safest to grant his journey thither ▪ thought it must be while he was yet Presbyter , for so they particularly say he was in their Epistle to the Bishop of Rome , part of which our Eusebius has here inserted . See the learned D r Cave's Apostolici ; in the life of S. Irenaeus ; pag. 165. Edit . London , 1677. c The Kings , Maz. and Fuk. M. SS . read Eleutherus ; as doe also Nicephorus and Rufinus . But there are some who call him Eleutherius . Vales. a Eusebius is here much mistaken , who says , that M. Aurelius was brother to Antoninus the Emperour , whenas M. Aurelius Antoninus was one and the same person . His Adoptive brother was not named Marcus , but Lucius Aelius Verus , as all men know . But he , who fought against the Germans and Sarmatians ( to whom God granted a sudden shower to allay his Souldiers ▪ thirst , ) was not L. Aelius Verus , but M. Aurelius Antoninus , as all Historians do attest ; which our Eusebius does confirm also in his Chronicon , where he says this was done in the 14 th year of Antoninus , that is , four or five years after the death of L. Aelius Verus . Vales. b Melitina is a Countrey of Cappadocia , scituate between Commagenes and Cata●nia , sayes Strabo in his 12 Book ; who also relates , that that Country had no Cities . But afterwards Melitina became a famous City , which , upon a new division made of the Provinces , was attributed to Armenia the less ; so says Amm. Marcelinus , who always calls it Melitina . Vales. * That is , the name of that Legion ; he means not the very persons , which then were in it . c Some of the Heathen writers , who have mentioned this thing , say the Rain was procured by the inchantments of Magicians ; others assert it to have been done by the prayers of Marcus the Emperour . So Capitolinus in the life of Marcus , and Claudian in the sixth Consulate of Honorius . Moreover , they have set down the very words of the prayer , that Marcus used , which are these , Hanc dextram ad t● , Jupiter , tendo , quae nullius unquam sanguinem fudi● ; i. e. I stretch forth ibis right hand to thoe , ● Jupiter , which never shed the bloud of any man. Vales. d That is , the Lightning Legion . Scaliger has long since remark't , ( in his Animad . Euseb . ) that the Legion was not named Fulminea upon account of this miracle , for it was so called long before Antoninus's time . Dio Cassius makes this evident , in his 55 B. where he reckons up all the Legions . Also , the old inscription , produced by Scaliger , confirms this . Wherefore , as to the miracle of the rain , obtained by the prayers of the Christian souldiers , we doe readily give credit to the attestation of Apollinaris ▪ and Tertullian ; but Apollinaris has not yet perswaded me to believe , that the Legion Melitina was named the Lightning Legion upon that account . Some may object , that there was indeed a Legion , called the Lightning Legion , before Antoninus's time , but that he gave the Legion Melitina that name also , because of the benefit he received by their means . But , if it were so , it ought to be called the second Lightning Legion : and yet Dio makes no mention of any such Legion , although he reckons up exactly all the Legions enrolled by the former Emperours . Moreover , Dio says , that the Lightning Legion had its station in Cappadocia , which agrees very well with the Legion Melitina . In the book called Notitia Imperii Romani , the prefecture of the 12 Legion , termed Fulminea , at Melitina , is reckoned under the disposition of the Duke of Armenia . Whence t is collected that Melitina was not the name of the Legion , but of the Town , wherein the 12 Legion , called Fulminea , abode . But 't was not usual to give the Legions their denomination from the places where they were in Garison , but from the Countreys wherein they were inrolled . Therefore , what Eusebius says concerning the Legion Melitina , seems to me scarce probable . Besides , Rufinus purposely omitted this name of the Legion , as I suppose , because he knew that Melitina was the name of a Town in Armenia the less , wherein the 12 Legion , called Fulminea , kept guard in his time . But ( that I may freely say what I think ) it seems not very probable to me , that a whole Legion of Roman Souldiers should at that time be Christians ; which yet Eusebius seems to affirm : who errs in this also , because he has not produced the place of Apollinaris , nor shown the book wherein he wrote these things . But the words , with which Eusebius closes this whole story , doe sufficiently shew , that he himself doubted of the truth of this matter : for thus he says , in this chap. Let every one determine concerning these things according to his own pleasure . Vales. e Tertullians words are these ; At nos è contrario èdimus protectorem ; si litera Marci Aurelii gravissimi Imperatoris requirantur , quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur . Tertul. Apol. pag. 6. Edit . Regal . Paris 1634. f Quales ergo leges istae ▪ quas adversus nos soli exequntur impii , injusti , turpes , truces , vani , dementes ? Quas Trajanus ex parte frustratus est , vetando inquiri Christianos : quas nullus-Hadrianus , quanquam curiositatum omnium explorator ▪ nullus Vespasianus , quanquam Judaeorum debellator ; nullus Pius ; nullus Verus impressit . Tertul. Apol. pag. 6 , and 7. Edit . as before . We have added these words of Tertullian here , that the learned Reader may see how different the translation , Eusebius here quotes , is from the original copies of Tertullian , which we now have . g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus , which happened in the year 179 , he says that See was vacant till the heat of the persecution was over . Vales. D r Cave , in his Chronological Table , says Pothinus died in the year of Christ 177 , to whom succeeded Irenaeus the year following . * 2 Tim. 4. 21. a Our M. SS . copies read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine ; I would rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] succession ; as Christophorson , S r Hen. Savill ▪ and the old Translatour of Irenaeus read it . Vales. a The M●● ▪ Med. Fuk. and Savill M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prayer ; the Kings M. S. and Robert Stephens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity . Vales. a These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of which number Irenaeus was one ] seem to be superfluous , and written in the margin onely , by some Scholiast . But they are in the Maz. Med. Fuk. and Savil. M. SS . Vales. b Irenaeus , in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter , does contradict what Eusebius related before ▪ at the 15 th chap. of the second book : where he says Mark 's Gospel was publish't at Rome , whilest Peter was alive , and approved of by that Apostle . But 't is no wonder that the antient fathers disagree amongst themselves in this matter : seeing we have almost nothing of certainty about the writing of the sacred Gospels , save that they are four , and written by four several Authours . But when , or for what reason they were written , and whether the Gospel of S. Matthew were first penned in Hebrew , it s not very evident . Vales. c All the ancient Ecclesiastick Writer ▪ ( as before was noted ) call that book the Wisedom of Solomon , which we now call the Proverbi . But that B. entitled now the Wisedom of Solomon , is Apocryphal . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here in the original ) does properly signifie , the sayings of wise men , which are repeated by heart . Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion . Wherefore we will see , if from hence we can make out the time when Theodotion lived . Epiphanius ( in his book de ponderib . ) says Theodotion flourished under Commodus , and then put forth his translation . The Chronicon of Alexandria follows Epiphanius's opinion , and says he publisht that work in the sixth year of the Emperour Commodus . I Judge Theodotion to be somewhat ancienter . For , seeing Irenaeus has mentioned him in his books against Heresies , ( which books , t is manifest , he wrote when Eleutherus was Bishop of Rome , for he says so in the 3 d B. of tha● work , ) we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome . Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus ; others mention it to have been done under Ptolemaeus Philadelphus . Which latter opinion in that 't is confirmed by the authority of the greater number of writers , has at last prevailed . Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus , and also in that of his successour Philadelphus : which to me seems very probable . For , seeing Aristobulus , Josephus , and Tertullian doe say in express words , that Demetrius Phalereus put Ptolomy upon this business ; and it being manifest that the said Demetrius was in great favour with , and authority under , Ptolomy the son of Lagus , and died soon after him , we must necessarily say that this translation ( if it were done by the procurement of Demetrius ) was begun in the Reign of Ptolomy the son of Lagus . And , seeing that Philadelphus reigned about two years together with his father , being made his Colleague in the Kingdom , therefore perhaps 't is related that this translation was made under both the Princes . Vales. The Learned Petavius is of the same opinion with Valesius , in this matter ; as may be seen from his Annotations on Epiphanius's Book de ponderib . pag. 379. Edit . Paris . 1622. g Cle●oens Alexandrinus says the 72 Seniours translated all the books ( as well those of the Law , as those of the Prophets ) of the Scripture into Greek . To whom agrees Theodoret , in his Preface to his comment on the Psalms , Olympiodorus , and almost all other writers . But Aristobulus and Josephus , both Jewish writers , doe intimate that the Law onely was by them turned into Greek . Aristobulus's words may be seen B. 13. of Eusebius de praparat ▪ and Josephus's in his Preface to his Antiquities . But to this it may be answered , that the Jews , under the name of the Law , doe sometimes comprehend the Prophets also . See Ma●ius's Preface to the Greek Edition of Joshua . Vales. h Valesius reads this passage thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. satisfying the Kings desire herein . ] He says Christophorson read this place so , and S r Hen. Savill in his M. S. But the Kings , the Maz. Med. and Fuk. M. SS . ( as he says ) and Robert Stephens , in his Edit . read it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. God having done according to his own will. We follow Valesius ; but leave the Reader to his liberty . i Justin the Martyr ( in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gentiles ) says the 72. Seniours were by Ptolomy put into so many cells ; the ruines of which he saw at Alexandria : Epiphanius ( in his book de ponderib . ) says the King placed them two and two in a cell . These words of Irenaeus agree best with Justin's account of this matter . Others there are , who deride this whole story about the cell ; because neither Josephus , nor Aristeas , nor Philo make any mention of them . See Petavius's Annotat. on Epiphanius , pag. 378. Edit Paris ; and M r Gregorie's discourse ( of Oxford ) concerning the 70 Interpreters . * At Alexandria . a Rufinus , and Jerome ( in catalogo ) doe say , that Pantaenus , returning from India to Alexandria , brought with him that Gospel of S t Matthew in Hebrew . But Eusebius does not say so . For by that which he adds , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he meanes onely thus much , viz. that than Copy of Bartholomew's was preserved untill Pantaenus came into India . So Nicephorus expounds Eusebius's words B. 4. chap. 32 ; but I assent not to Nicephorus , in that which he says further , to wit , that that Gospel of S t Matthew , which Pantaenus found in India , was dictated there by Bartholomow . I rather believe that Copy was brought thither by Bartholomew , out of Judea . Further , Jerom ( in catalog . ) says , the Gospel of S t Matthew , written in Hebrew , was preserved in the Library of Cafarea ( collected by Pamphilus the Martyr . ) even in his time . But I doubt 't was the Gospel according to the Hebrews , which the Nazareans used . For some thought , that this Gospel of the Hebrews was the original Copy of S t Matthews Gospel ▪ but that 's a mistake . Vales. a These books of Clemens's contained a short and compendious exposition of both Testaments , says Photius , in his Bibliotheca . But , because of the errours with which they abounded , they were disregarded , and at length lost . Neither is there any other reason , in my opinion , why the books of Papias , Hegesippus , and others of the Ancients , are ●ost . Yet the Excerpta out of Theodotus , which are extant after his Stromatewn , seem to be taken out of his Institutions ; which I wonder no body has taken notice of before . This I conclude to be true , both because in those Excerpta out of Theodotus there are the same things said of Christ , which Photius attests he read in Clemens's books of Institutions ; and also because the Authour of those Excerpta does , about the end of them , call Pantaenus Master . Now Pantaenus was Clemens's Master , as Eusebius says in this chapter ; whom Clemens in his Institutions , does often quote , as Photius relates . Vales. * Or , the most eminent persons of the Apostolick succession . † It was that part of Italy , which since is called Cal●bria . b Valesius thinks this person was Tatianus , Justin the Martyrs Scholar ; Baronius says 't was Bardesanes , of whom see B. 4. chap. the Iast ; but he was no Assyrian ; for he was of Edessa , the chief City of O●droena . c Baronius says , this was Theophilus Bishop of Caesarea ; but I rather think him to have been Theodotus ; which I conjecture from hence , because the Epitome of Clemens's institutions is entitled , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Epitome of Theodotus his Oriental Doctrine . ] For Clemens calls that the Oriental Doctrine , which he learned from his masters in the East . I have two arguments to perswade me , that Clemens does not here mean Theophilus of Caesarea ; ( 1 ) Theophilus was contemporary with Clemens , for he flourisht in the times of Victor Bishop of Rome , as we are informed by our Eusebius . ( 2 ) None of the antients ever said that Theophilus was an Hebrew , or , which is all one , a Jew . Vales. a The most famous Churches , especially those which were founded by the Apostoles , did with great care keep the successions of their Bishops laid up amongst their Archives , recording their names , and the day of their deaths , in a pair of Writing-tables . These our Eusebius had diligently examined , ●s appears from this place ; and he has digested the Bishops of the principal Sees from the authority of these tables onely . Wherefore , the successions of Bishops which are recounted in the History and Chronicles of Eusebius are highly to be prized , as being the ancientest , and most certain . Vales. b Before this Valens , the names of two Bishops are wanting , to wit , Maximus , and Antoninus , which were omitted by the negligence of the Transcribers ▪ For seeing Eusebius affirmed Narcissus to have been the fifteenth Bishop of Jerusalem from Mark , and the thirtieth from the Apostles ; that can't be unless you add two Bishops here . Eusebius indeed , in his Chronicon , after Capito the twenty sixth from the Apostles , reckons Maximus , and Antoninus ; after these Valens , and Dolichianus ▪ and then Narcissus . Georg. Syncellus and Nicephorus doe agree with Eusebius ; onely between Julianus and Capito they insert one Helias , whom Eusebius does not admit of . Vales. a Rufinus does well translate this passage thus , qui abstinentiae & senectutis praerogativ●usus , &c. who making an advantage of his abstinence and old age , &c. For [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] does usually signifie abstinence and a more strict course of life . But I understand not how Apelles could boast of his continency ; who was rejected by Marcion , because he was a fornicatour , and afterwards retreated to Alexandria ▪ as Tertullian affirms in his book de praescription . Wherefore let us see whether the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] does not signifie something else here ; it sometimes denotes the Office of a Decurio , or , Captain over ten horsemen ; for these Commanders are by the Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have observed in my notes on Amm. Marcellinus . Also , a man may conjecture , that this place should be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. his venerable hoary ha●rs and old age . For Apelles was commonly called old man ; and so Rhodon terms high in this chapter . Eusebius favours our conjecture , B. 6. chap. 39. where speaking of Alexander the Bishop , he uses this very phrase . Vales. b The Kings M. S. and Stephens Edition doe here insert these two words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the mariner ] but they are wanting in the Maz. Med. and Fuk. M. SS . Indeed Tertullian , in his book de praescription , does testifie that Marcion was at first a Mariner ▪ ubi ●unc , says he , Marcion Ponticus nauclerus , Stoica studiosus ? Vales. c The Kings M. S. and Robert Stephens Edition call this man's name Potimus ; the Maz. Med. Fuk. and Savill M. SS ▪ term him Potitus ▪ so does Rufinus , in his Version ▪ and Theodoret B. 1. H●r●t . Fab. Vales. * He means Marcion ; see B. 4. chap. 11. * That is , the holy Ghost ; whom S t John , in his Gospel , does , several times call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comforter . See Jo. 14. 6. a Rufinus , and Cristophorson supposed the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to signifie errour● Nicephorus takes it in such a sense as to signifie , a discharging ; and thought that Blastus , as well as Florinus , was degraded from being a Presbyter . Vales. a The opinions of Writers are various and different , concerning this person , whose authority Eusebius quotes in this chapter . Rufinus , Nicephorus B. 4. chap. 23. and Baronius thought it was Apollinaris of Hierapolis , whom Eusebius mentioned a little before . Jerom ( in his book de Scriptor ▪ Eccles. ) supposed him to be Apollonius , and afterwards thinks 't was Rhodon . Apollinaris of Hierapolis was not the Authour of this book , 't is from hence manifest , because he wrote against the Cataphrygian Heresie when it newly arose , as Eusebius attests at the end of B. 4. But this unknown authour compiled his books after the death of Montanus , Maximilla , and Theodotus , as appears by the fragments of them quoted in this chapter . See Halloixius in his notes on the life of Apollinaris , chap. 3. Vales. b In the Greek Menology at the 22 of October , mention is made of the holy Averci●s , ( so Nicephorus calls him B. 4. ) Bishop of Hierapolis , a worker of Miracles . Halloixius put forth this persons , life in Greek , Tome 2. concerning the famous Writers of the Eastern Church . Vales. c Why this Authour without a name calls the Her●sie of the Cataphrygians , the Sect of Miltiades , rather than of Montanus , 't is hard to be determined . For he means not here that Miltiades , of whom Eusebius speaks in the following chapter . For he wrote for the Catholick Truth against the Cataphrygiant . The Learned Langus , who translated Nicephorus , at this place put in Alcibiades in stead of Miltiades . Indeed Alcibiades is by Eusebius ( B. 5. cha . 3● ) named amongst the principal Abettours of the Cataphrygian Heresie . Therefore we must either read Alcibiades here , or Miltiades there . Vales. d The Kings M. S. and Nicephorus ( B. 4. chap. 23. ) in stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. throughout Pontus ] reads it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Church of the place , ] to wit , Ancyra . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , filled with the noise of , &c. For the whole Church of that place ●ounded with the rumour of this New Prophecy , inasmuch as , by reason of the strangeness of this great matter , all men talk't of it . Hence it appears , that the gift of Prophecy was in those times rare and unusual in the Church ; seeing that the Prophecy of Montanus which then arose , stirred up at that time such commotions in the Church . Which certainly had not happened , had the gift of Prophecy been then common in the Church . Vales. f S r H●n . Savill ( in the margin of his Copy ) made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ i. e. continually , daily : so Christophorson read it . Vales. g The reading of the Fuk. and Savill M. SS . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the enemies of God. So he calls the Montanists , because they were the introducers of a new Paraclete , or holy Ghost . Vales. h This Zoticus Otrenus must be distinguished from Zoticus of Comanes the Bishop , whom this Authour mentions hereafter in this chapter . For he of Comanes was the antienter of the two . Vales. i There were heretofore two Mysia's , ( as also two Phrygia's , ) says Strabo , B. 12. The one called the Greater , which Strah● calls Olympone ; the other the less , which Ptolemy calls Hellespon●ia . Both of them bordered on Phrygia . Whence arose the Greek proverb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] concerning which see Erasm. Adag . p. 171. Edit . Wech●lian . There was also another Mysia in Europe , which the Latines call Masia , but the Greeks always Mysia . To difference this Mysia therefore from the other , 't is stiled here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that Mysia which borders on Phrygia ; or Mysia in Asia . In the Maz. M. S. this Town is called Ardabab . Vales. * Or , distinction , for the term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † See Mat. 24. 11. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is a Metaphor taken from women , who leaving their husbands bed , go by stealth to that of the Adulterer . For [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to sleep , i● often used for these adulteries , as it occurs frequently in sacred Writt . Vales. l Montanus , or rather the devil who spoke through the mouth of Montanus , knew , that 't was predicted by the Lord , that the spirit of God , at his coming should reprove the world of ●in . Therefore , the devil , that he might make his Auditours believe he was the true Spirit of God , did sometimes reprove , and rebuke them . Vales. m Amongst the Montanists there was a certian Chest , into which those of their party put money , which was for the maintenance of the Prophets . Theodotus was the first that look● after this Chest ; whom this Authour does therefore call the procuratour of their Prop●ecy . Montanus with his Prophetesses was otherways a great co●ener , who under a pretence of offerings , scraped much money together . He usually gave salaries to the Preachers of his doctrine . 'T was necessary therefore he should have his Treasury , and one to oversee and look after it , who also might deliver out the stipends to such as Montanus ordered should be paid . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , to be seized with a false extasie or trance . For there are true extasies ; such was Peter's Act. 10 ; and Pauls , when he was caught up to the third heaven . There are also false extasies amongst hereticks , which this Authour does elegantly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These false extasies di●te● little from madness , because the devil is the procurer of them : but those which proceed from the divine spirit doe not at all disturb the state of the mind , but are calm and pleasant , as Epiphanius says ( in Heres . Cataphryg . ) Vales. o These words within this parenthesis seem to me to be a Scholion , which some old Scholiast , or Eusebius himself put in the margin of his book at this place . Besides , from hence it may be collected that Asterius Urbanus was the Authour of these three books against the Cataphrygians , and not Apollinaris , as Rufinus and Christophorson supposed . Vales. p This was a great man amongst the Montanists , who boasted himself to be a Confessour , and a Martyr ; and was so audacious , as , like an Apostle , to write a general Epistle to the Churches , in recommendation of this New Prophecy . Apollonius speaks much concerning this man in the following chapter . Vales. a In the foregoing chapter we observed that the name [ Miltiades ] was put for [ Alcibiades . ] On the contrary , here [ Alcibiades ] is crept into the Text of Eusebius , instead of [ Miltiades . ] In Nicephorus t is [ Miltiades ; ] but neither he , nor Christophorson , understood this place . Vales. b Rufinus , and Baronius , were mistaken , in that they supposed these following words were taken out of Miltiades's book . For this nameless Authour quotes nothing out of Miltiades's book , but onely out of the Cataphrygians answer to Miltiades's book : which thing translatours understood not . Now the meaning of this place is this ▪ there is a great difference between the true Prophets , and the false . For the true Prophets , who were filled with the spirit of God , did foretell things future in a quiet and serene temper of mind . But the false Prophets , as was Montanus , uttered what they said in a raging and mad temper of mind . Indeed this was the chief objection of the Ecclesiasticks against the Montanists , who boasted they were inspired with a Prophetick spirit , because they Prophecied in an extasie . But we read that no Prophet either under the Old or New Testament did ever Prophecy in an extasie . Therefore Miltiades wrote a book against them , which was thus entitled [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. a Prophet ought not to speak in an extasie of mind . See Epiphanius , advers . Haeres . Montanist . chap. 2. & 4 ; and Chrysostom . Homil. 29. on the 1 Epist. Corinth . Vales. c Jerom , Refinus , and other Translatours thought Miltiades dedicated his Apology to the Roman Emperours , called here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] But because at that time there was onely one Roman Emperour , ( to wit , Commodus , ) I judge the Governours of Provinces are here rather meant . For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] does commonly signifie the Presidents of Provinces . To these therefore Miltiades dedicated his Apology , as did Tertullian afterwards ; who calls this Miltiades , the Rhetorician of the Churches . Vales. a Montanus instituted three ●ents every year , and besides them , two weeks of abstinence , wherein nothing but dry meats were to be eaten . So Tertullian , in his book , de jejuniis , and Jerom , in his Epistle to Mercella . Apollonius objects here against Montanus , his instituting fasts by a Law ; not that 't is a fault to observe fasts ; or as if 't were not lawfull for some in the Church to proclaim fasts : for the Apostle S t John appointed a three days fast ●t Ephesus , before he betook himself to the writing his Gospel . But Montanus had no power to proclaim a fast , being an Heretick , an excommunicated person , and no Presbyter . Apollonius therefore does deservedly blame him , because of his own head , not by Apostolick tradition , he instituted fasts . Vales. b In the Maz. Med. Fuk. M. SS . and in Nicephorus , this woman is called Prisca : which is confirmed by Rufinus , Tertullian , and Firmilianus , Robert Stephens calls her Priscilla . Vales. c The Montanists covered their avarice under the pretext of Religion , and specious term of Oblations , as Apollonius says a little before in this chapter . Vales. d Christophorson thought the Cross was meant here : but doubtless Apollonius means bonds , which Themison could not endure for Christs sake . For that which he calls [ the sign of confession ] here , in the next words he terms [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] bonds . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original . At Athens there was an house so called , behind the Temple of Minerva Polias , wherein the publick treasury was laid . So says Harpocration , on that word . In all the Temples there was such a place , as Varro asserts , B. 4. But here this term must mean the publick Registry , where the publick Records are kept . Vales. * Mat. 10. 9 , 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term , which Rufinus translates [ an Apostate . ] Vales. * He means Montanus . g The Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines term , crines tingere seu rutilare , to die , or make the hair red . To doe which they made use of ashes which had been put into lye , as Varro says ▪ See Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * That is , a kind of colouring stuff , which is used to make the eye-brows black . h I perceive now why Eusebius places Apollonius after the Authour without a name , of whom he spake in the foregoing Chapter . For because that anonymous authour says he wrote his books fourteen years after the death of Montanus and Maximilla ; and in regard Apollonius does here say Montanus broacht his new Prophecy 40 years before he wrote ; therefore Eusebius supposed Apollonius to be a later writer than that anonymous Authour : In which , as I judge , he is much out . For Apollonius wrote his book whilest Montanus , and his mad Prophetesses Priscilla and Maximilla , were yet alive , which appears from these passages [ Let the Prophetess answer us concerning Alexander , who terms himself a Martyr , with whom she feasts , &c ] and again [ And yet the Prophet does pretend himself ignorant of this man whom he has converst with for many years ] Eusebius quotes in this Chapter . Apollonius therefore does not say , 40 years were past from the death of Montanus , when he wrote this book ; but onely , that Montanus had set a broach his false Prophecy 40 years before he went about to write this book against him . Let us suppose therefore Montanus to be thirty years old when he set up to be a Prophet ; he could not be above 70 years old when Apollonius wrote his book against him . Neither had he Maximilla and Priscilla for his companions , as soon as ever he began his heresie ; but , as I judge , they were ensnared by him a long while after . Vales. a Eusebius ( in his 6 th B. cha . 12. ) calls these men [ Pontius and Caricus . ] Jerom ( in Catalogo ) calls them Carinus , and Pontius . Vales. b So the Ancients termed the prophesie of Montanus and his associates ; as may be seen from Tertullian , de Jejuniis ; Jerom , in Catalogo ; Firmilian , in his Epistle to Cyprian ; and the old Authour quoted by our Eusebius , chap. 16. of this B. Vales. c The reading of the Maz. Med. Fuk. and Savill M. SS . agrees with our translation , to wit , [ by all the Brotherhood in the world . ] The Kings M. S. and Robert Stephens read it thus [ by all the Brotherhood in Christ , over the whole world . ] Vales. d Debeltum , or Develtum , a Colony in Thracia , is mentioned by Geographers , and in the old Coyns , which John Tristan put forth . Anchialus also , hereafter named , is a City of Thracia , sufficiently known . But why should the subscriptions of the Bishops of Thracia be put to the Epistle of Serapion Bishop of Antioch ? If I may make a conjecture , I suppose the Bishops of Thracia had written an Epistle to the Churches of Asia and Phrygia against Montanus's Prophecy ; wherein they gave their opinion thereof , after the same manner that those of Vienna and Lyons did , as our Eusebius related before . That these subscriptions were put to the bottom of some Epistle , 't is apparent from Cyrenus's subscription here mentioned . But 't is no way likely that those Bishops did subscribe Serapions Epistle ; ( 1 ) because Eusebius does not say so , but onely that the subscriptions of many Bishops were contained in Serapions Letter , as was also Apollinaris's Epistle to the said Serapion . For Serapion did this with good advisement , that he might confute the heresie of Montanus by the authority of many Bishops . ( 2 ) How could the Bishops of Thracia subscribe the letter of a Bishop of Antioch ? 'T is most probable therefore , as I said , that the Bishops of Thracia had with a joynt consent written to the Churches of Asia and Phrygia . Vales. e That is , Bishop of Anchialus , a City of Thracia , as we said before . This Sotas the Bishop , hearing of this new Prophecy , sailed out of Thracia into Phrygia , where having seen Priscilla , not filled with the holy Spirit , but actuated by the devill , he undertook to cast him out of her by Exorcism . Not onely Sotas , but also many other Bishops went at that time into Phrygia , to examine that new Prophecy , says the Anonymous authour , chapt . 16. of this B. Moreover , we may observe , that Sotas , was dead , when Aelius Julius wrote this ; which is shown by the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a term which the Greeks use when they speak of a dead person : had Sotas been alive ; he would doubtless have confirmed this thing by his subscription . The same term Serapion uses , when he speaks of Apollinaris , who also was then dead . Vales. a Here we began the 20 chapter ; following therein Rufinus , Musculus , and Christophorson . The Kings , the Maz. and Fuk. M. SS . begin the chapter from these words [ And of this sort were the matters , &c. ] which are the close of the foregoing chapter . Vales. b The antient Christians did frequently use this term ; as often , as they disputed against the Gentiles , under which title they put forth many books , to shew that there was one God , the maker and King of all things , which term [ to wit , Monarchy ] they ascribed to God the father ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the dispensation , and administration ] they assigned to the Son and holy Ghost ; so Tertullian , ( in his book against Praxeas , ) and Tatianus , ( adversus Graecos . ) There is a book of Justin the Martyrs , now extant , which has this title . Moreover , from this title of Irenaeus's book we may conclude , that Florinus asserted two principles , and embraced the opinions of Cerdo and Marcion , affirming one to be the Authour of Good , the other of evil . Vales. c See Irenaeus , and Epiphanius , concerning a work of Valentinus's , which bears this title . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original . Those notes which were set at the margin of M. SS . that the reader might understand something remarkable occurred there , were properly so called . Therefore we translate it [ adnotationem , i. e. a note . ] This note is now to be found in many Greek M. SS . exprest onely by the two first letters , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] which doe signifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. note . ] This adjuration of Irenaeus's did so well please Eusebius , that he put it at the beginning of his Chronicon . Vales. e All our M. SS . and Nicephorus , doe read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. his goings out ] and so we translate it . Vales. f It was the custom of the primitive Christians , ( when they heard any impious expression in a familiar discourse , which was disagreeable to the rule of the Catholick faith , ) forthwith to stop their ears , and run away . See Irenaeus ( B. 3 , Against Heresies , chap. 4 ; ) and Jerom , B. 1. against Rufinus . Vales. * Or , every soul of all sorts of men . For that 's the import of the Greek , if it be exactly rendred . Valesius translates it [ ex omnigenere hominum quàm plurimos , i. e. very many of all sorts of men . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. he unclothed himself ; 't is a metaphor taken from champions , who , being to engage , strip't themselves , and studied by various arts and subtilties tò vanquish their Adversaries . Vales. b This Apollonius was not the same person with him , mentioned chap. 16. of this book . Jerom ( in Catalogo ) calls him a Roman Senatour . Eusebius does not say ▪ he was one of the Senate , in this place . But more of this hereafter . Vales. c Jerom ( in his book de Scriptor . Ecclesiast . ) Supposes the person here spoken of to be Apollonius's servant ; and calls his name Severus . Vales. * That is , the devil having stirred up one of his own instruments , or , ministers , &c. d He means the Rescript of Marcus , mentioned chap. 13. B. 4. See that place , and the notes upon it . Rufinus thought the Edict of Trajan , ( which Eusebius mentions B. 3. chap. 33 , ) or the Rescript of Adrian , ( see chap. 9. B. 4 , ) to Minucius Fundanus ; was here meant . Vales. e The judges , who interrogated the Christians that were brought before them , were wont to perswade and entreat them to have a regard for their own safety , by embracing the worship of the heathen Gods. There are infinite Examples hereof in Tertullian , Eusebius , &c. Vales. f From this passage I am induced to think that Apollonius was of the Senatorian order , as Jerom has said . Who upon the information of some desperate fellow ( whose name is unknown ) was brought before Perennis , the Prefect of the praetorium , ( i. e. the officer to whom the oversight of the Souldiers was committed ) as being a Christian ; being ask't by the Judge what order he was of , and making answer that he was of the Senatorian order , Perennis commanded him to give an account of his faith before the Senate . Which when Apollonius had with much eloquence done , by the sentence of the Senate he was put to death . Why may we not therefore believe Jerom , who ( in his book de Ecclesiast . Scriptor , and in his Epistle to Magnus ) has said in express terms , that Apollonius was a Senatour ? And although Eusebius does not expresly say so here ; yet from this relation of his thus much may be collected . Besides , Jerom might have read the Acts of Apollonius's suffering , to which Eusebius does here refer us . In which Acts , t is probable , Apollonius was called a Roman Senatour , and was said to have been betrayed by his servant . These Acts were written at Rome in Greek , by men that were Grecians , after the same manner as the Acts of the Lugdunensian Martyrs were written in Greek . Vales. g Jerom ( in his book de Scriptor . Eccles. ) misunderstanding this place of Eusebius , has accounted Apollonius , amongst the Ecclesiastick Writers . But Eusebius onely says , that Apollonius made a most elegant oration before the Judges in defence of the faith he profest , not that he wrote an Apology . Scaliger takes notice of this mistake of Jerom's in his Animadvers . Eusebian . p. 208. But he has there altered the reading of part of this place in Eusebius , thus [ But the Martyr , most beloved of God , after he had beseech't the Judge by many intreaties , that he might have leave to give an account of his faith before the Senate . ] Which emendation is contradicted by all our M. S. copies , and by reason it self . Vales. h All Translatours have rendred this place without taking any notice of the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in their Versions ; supposing it to be useless . Which as I judge , is not true : first because the Senatours were not Judges , neither had they Jurisdiction . [ 2 ] Perennis , who was the Judge in this cause , had remitted Apollonius to the Senate , not that the Senate should give judgment upon him , but that Apollonius should give them an account of his religion : He honoured the Senate so far , that he would not condemn a Senatour , before the Senate had had cognizance of his crime . When therefore the Senate had heard Apollonius , their answer was , that the man should be judged according to the Law. After this Apollonius was punished with death , by the sentence indeed of Perennis himself , but by the decree of the Senate , because the Senate had heard him , and given their consent that he should be condemned . Vales. i He means the Rescript of Trajan , which Eusebius mentions B. 3. chap. 33 , at the latter end . See the place and the note upon it . Vales. a In his Chronicon Eusebius assigns fifteen years to Eleutherus , and continues his Presidency to the last year● of Commodus . Between which two accounts of his there is a great disagreement . Vales. b Nice phorus calls him Bacchylus . But sometimes diminutive terms , such as this is , are written with ● double L. Vales. a The reading of the Maz. Med. Fuk. and Savill M. SS . is [ the Churches of all Asia , ] as we have translated it . Asia may be taken in a threefold sense ; sometimes 't is taken for the third part of the world ; sometimes for a Province , divided into nine Jurisdictions , which was governed by a Roman Proconsul ; at other times 't is more strictly taken for that region which lies by the River Meander . In these words of Eusebius , 't is , in my judgment , to be taken in the second sense , to wit , for a Province which a proconsul governed . Vales. * That is , the fourteenth day after the appearance of the new Moon : for the religious part of the Jewish Calendar was concerned in these appearances of the new Moon , the reports whereof were made by the country people . See the whole manner hereof described particularly , by the Learned Doctor Cudworth , in his excellent discourse concerning the true Notion of the Lords Supper , pag. 67. See also M r Jo. Gregory of Oxford , in his discourse concerning Upper-rooms . p. 14 , &c. b The Learned Arch-Bishop Usher , in his dissertation prefixt before Ignatius's Epistles , thap . 9. says , that the Asiatics , who celebrated Easter , with the Jews , on the first day of unleavened bread , passed over that day with mourning and fasting ; after which day was ended , they concluded their Lent-fast . Which opinion Eusebius does here contradict , in that he affirms expresly , that the Asiatics did put an end to their fastings on the 14 th day of the first month , although it were not Sunday . Vales. c Here Eusebius does plainly declare that the Asiatics onely did at that time celebrate Easter with the Jews ; but that all the other Churches observed that festiyal on another day . Wherefore I dissent from Halloixius , Arch-Bishop Usher , and others , who suppose that the Syrians , Mesopotamians , and Cilicians , did then keep Easter at the same time with the Asia●ics . 'T is evident that the Syrians and Mesopotamians , were then right in their sentiments about this matter , which appears from their councills here mentioned by Ensebius . For O●droena is a part of Mesopotamia : But afterwards they fell to the Jewish observation of this Festival , and that before the Nicene Councill , as Athanasius asserts . On the contrary , the Asiatics forsaking their former errour , embraced the sounder opinion in their observation of Easter ; which they did before the Nicene-Councill , as appears from Constantines Epistle , which Eusebius relates B. 3. chap. 18 , and 19. of Constantines life . Vales. d It was questioned amongst the Antients , at what hour the Fast before Easter was to be concluded ; some were of opinion , that it was to be continued to the dawning of Easter day , after the Cock-crowing , as may be seen in Epiphanius , and Clemens : others thought it was to be finished on the Saturday ▪ evening before Easter-day ; So Cyrill , in Homil. Paschal . Vales. e The Bishop of Caesarea , ( before the Nicene Council , and a longtime after , ) had the dignity and honour of a Metropolit●● , and presided in all the Councils of Palestine , as being Bishop of the chief See. Nevertheless , the Bishops of Jerusalem had a respect shown them ; their 's being the Apostolick Church , which first had a Bishop . Therefore the Bishops of that See were not under the Bishops of Caesarea , but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. were , as to their priviledges , independent of the See of Caesarea . See the seventh Canon of the Nicene-Council . Vales. f He was Bishop of Amastris in Pontus , of whom Dionystus Bishop of Corinth makes mention , in his Epistle to the Church of Amastris , which Epistle our Eusebius speaks of B. 4. chap. 23. There was one , which bore the same name , ( to wit , Palmas ) of the consular order , whom Adrian commanded to be killed ; so says Spartianus . Moreover , Eusebius says , this Palmas presided , as being the most antient Bishop , not that he was a Metropolitan . For Heraclea not Amastris , was Metropolis of the Cities of Pontus . But in the Ecclesiastick Councils the precedency was different , according to the diversity of times and places . The plainest and most reasonable cause of precedency was , that the antientest Bishop should take place of the rest . Afterwards the Bishops of the Metropolitan Churches had that honour given them ▪ Vales. g Jerom ( in his book de Scriptor . Ecclesiast . ) expounds this place so , as if Bacchylus had convened a Council in Achaia , apart by himself : for in this sense he takes the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here used by Eusebius : But there may another sense be given hereof , to wit , that Bacchylus wrote a private Epistle in his own name concerning Easter , not a Synodicall Letter , as the rest did . Eusebius ( Book 6. chap. 11. ) calls a private Lettor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * He means Easter-day . † Eusebius quotes part of this Epistle at the 31 chap. of his 3 d B. The Learned Reader , upon comparing of the original Greek , here , and at the said 31 chapter , will find some small difference : upon which account our Version of the two places differs ; for we translated them as we found them . a See B. 3. Chap. 31. note ( d. ) But the Jewish use of this plate of Gold can't be meant here ; for John was neither High-priest amongst the Jews , nor yet of the sacerdotal race . Polycrates mentions 3 things of John ; 1. That he was a Priest , 2 , a Martyr ; 3 , a D r , or Evangelist , Now as he was a Doctor of Christ , and a Martyr for him ; so also must he be understood to be a Priest of Christ. 'T is probable those first Christian Priests , in imitation of the Jewish High-priests , did wear a plate of Gold , as a badge of honour . Epiphanius ( in Heres . Nazaraeor . ) says James the brother of our Lord , who was ordained the first Bishop of Jerusalem , wore such a plate of Gold on his forehead . The same is said of Mark the Evangelist in a M. S. concerning his suffering . Vales. b This is Thraseas the Martyr , whom Apollonius mentions in his Book against the Cataphrygians ; whose words our Eusebius quotes chap. 18. of this book ; Rufinus says he suffered Martyrdom at Smyrna . Vales. c Melito Bishop of Sardis makes mention of this Martyr , in his Book concerning Easter ; in those words which our Eusebius quotes B. 4. chap. 26. This Sagaris was Bishop of Laodicea in Asia ; in whose times the Question concerning Easter was raised at Laodicea . Vales. d In the Maz. Med. and Fuk. M. SS . this mans name is thus written , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papirus . ] T is a Roman name . Polycrates does not say where this Papirius was Bishop . But I find in Simeon Metaphrastes , ( in the Life of Polycarp ) that this Papirius was successour to Polycarp Bishop of Smyrna . Vales. e Polycrates does here stile Melito , an Eunuch , that is , in our Saviours explication , one of those , who make themselves Eunuchs for the Kingdom of heavens sake ; who are content to deny themselves , and to renounce the lawfull pleasures and comforts of the world , for the service of Religion . Jerom ( de Scriptor . Ecclesiast . ) attests that this Melito was by many accounted a Prophet . Vales. f Rufinus thought that seven of Polycrates's Ancestours , or Relations , were Bishops of Ephesus . But Polycrates does not say they were all Bishops of Ephesus ; we may suppose they were Bishops in several Cities of Asia . Vales. g In the Kings , and Maz. M. SS . this place is plainly written thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. when the people removed the Leaven . So Rufinus read this place , as appears by his Version ; viz. Qui omnes ita observarunt hunc diem ut conveniret cum illo quo fermentum Judeorum populus ausert ; i. e. All which so observed this day , that it might agree with that wherein the people of the Jews removed their Leaven . I wonder why Robert Stephens read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the people prepared , & c ? ] For on the 14 th day of the first month , the people did not prepare , but cast away their Leaven . See Exod. 12. 18. Vales. * Acts 5. 29. h Hence 't is apparent that Victor Bishop of Rome had written to Polycrates to convene the Bishops of Asia ; and threatned to excommunicate him , unless he obeyed his determination about ▪ Easter . As to his menaces , Polycrates answers I am not at all terrified at what I am threatned with . Vales. i Valesius ( in his note at this place ) is of opinion that Victor did not excommunicate the Churches of Asia ; but onely endeavoured , and threatned , to doe it . The reasons he brings for this are these : ( 1 ) Euseblus says expresly [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he endeavoured to cut off from the communion , &c. ] ( 2 ) The Epistles written to Victor by Irenaeus and other Bishops doe shew that the sentence of excommunication was not then pronounc't by Victor ; for thus Eusebius writes concerning Irenaeus's Letters [ But does in many other words seasonably advise Victor not to cut off whole Churches , &c. ] ( 3 ) Photius ( in Biblioth . chap. 120. ) writes that Irenaeus wrote many letters to Victor , perswading him not to excommunicate any one for their dissent about the observation of Easter ; therefore , before Irenaeus wrote , Victor had excommunicated no body : now , it cannot be supposed that Victor did it after receipt of Irenaeus's . Letters ; for then Eusebius would have made mention of it ; but he intimates the contrary to all this , calling Irenaeus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e. Peace-maker , because his Letters restored Peace to the Church . These are Valesius's reasons . On the contrary , Socrates , ( B. 5. chap. 22. ) Halloixius in his life of Irenaeus , pag. 668 ; and D r Cave in the Life of Irenaeus pag. 168 ; are of opinion , that this sentence of excommunication was actually pronounc't by Victor . Their main argument for this , is grounded on these words of Eusebius , which here follow [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have thus rendred [ And by his Letters be , i. e. Victor , publickly declares , and pronounces all the brethren there to be wholly excommunicate . ] Which , whether it does not outweigh all that Valesius has said to the contrary , is left to the determination of the Learned Reader . k This Epistle therefore of Irenaeus's was a Synodical Epistle ▪ because 't was written in the name of the Churches of France , the chief City whereof then was Lyons . This Epistle is mentioned by Eusebius , in the foregoing chapter : for I judge it to be one and the same Epistle , because 't is unlikely there should be two Synods convened in so short a time , to determine of one and the same matter . Vales. l Irenaeus says , that at that time there was a two fold dissention in the Church ; the first concerning Easter day ; the second about the form of the Fast ; i. e. how many days were to be kept as a Fast ; for so he explains himself in the follow●ng words . For all , as well those who celebrated Easter on the Sunday , as those who , with the Jews , kept that festival on the fourteenth day of the Moons appearance , did agree in this , to wit , that they Fasted before Easter . Which Fast , as well as the Feast of Easter , they had received from Apostolick Tradition : See Eusebius , book 2. chap. 17. And the notes there . Vales. m Amongst the antient Christians there were three kinds of Fasts : the first was the Fast on Wednesdays , and Frydays , which ended at the 9 th hour of the day , ( i. e. at three a clock in the afternoon , ) after the end of the Station , or Holy communion . The second sort was the Lent-fast , which ended about the evening . The third sort was the strictest of all , and lasted to the cock-crowing ; which was therefore by the Greeks called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] in Latine Superpositio . Epiphanius ( in his Expositio fidei Catholic . at the end of his books , against Heresies ) does plainly distinguish these 3 sorts of Fasts . So does Dionysius Alexandrinus , in his Epistle to Basilides . But now , it may be demanded , which of these 3 sorts of Fasts Irenaeus does here speak of ? 'T is manifest , he means not the first sort ; for he evidently speaks of a whole days Fast , some suppose , says he , they ought to fast one day , &c. Dionysius Alexandrinus , and Epiphanius , ( in the places before mentioned ) seem to be of opinion , that Irenaeus means the 3 d sort of Fast. Vales. n These words of Irenaeus are variously understood . Bellarmine thinks he speaks of Lent. Cardinal Perron supposes he speaks of the week that precedes Easter : which opinion is confirmed by Dionysius Alexandrinus , and Epiphanius , in the places before cited . Vales. o Without doubt Irenaeus means , the Friday of the Great week ; ( i. e. the week before Easter ; ) on which day was kept a publick Fast , says Tertullian , in his book De Orat. and in that De Jejunio . Vales. p To wit , on the Preparation day , ( which we call Good-Friday , ) and on the Great Sabbath ( i. e. the Saturday before Easter . ) For on these two days all persons , except the sick , were wont to Fast , says Tertullian , in his book De Jejunio . Vales. q The Kings , Maz. Med. and Fuk. M. SS . doe read and point this place thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] And Musculus has faithfully translated it thus [ alii quadraginta horas diurnas & nocturnas computantes , diem suum statuunt . ] whom we follow in our Version of this place ; having rendred it thus [ others computing forty continued ] hours of the day and night make that [ space ] their day [ of Fasting . ] This reading is doubtless the truest : For Irenaeus having said that some Fast one day , others two , others more ; what need is there of his adding this [ others Fast fourty days . ] when as in those words of his [ others Fast more days ] fourty days are comprehended ? Besides , if the stop be put at [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fourty , ] ( as 't is in the Savil. M. S. and in Rufinus and Christophorsons translations ) to what shall the following words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] be referred ? If they be referred to those that Fast fourty days , ( as 't is certain they must ) then 't will necessarily follow , that those who Fast fourty days during that time doe eat nothing at all , seeing that they account their Fast must be continued all the hours of the night , as well as of the day . Having made out the true reading of this place , we come to explain the meaning of it . Irenaeus therefore says , that some Fasted fourty continued hours of the day and night . Some think this Fast of fourty hours was kept by them in memory of that space of time which was between the Death of Christ and his Resurrection : which space of time contained about fourty hours ; to wit , from the 6 th hour of the preparation day ( that is , between 12 and 3 a clock on Good-Friday ) to the dawning of Easter-day : But I suppose 't was kept in honour and memory of Christs fourty days Fast in the wilderness . Three things may be collected from these words of Irenaeus . ( 1 ) That the Fast before Easter was usually observed in the Church from the very times of the Apostles . ( 2 ) This Fast was celebrated in honour and memory of Christ's Fast : ( 3 ) That the space of time , allotted for this Fast , was various and different ▪ But we ought always to remember that Irenaeus does here speak of the Fast of Superposition , ( See note ( m ) in this chap. ) which the Christians usually observed throughout the Great-week ; ( i. e. the Passion-week : ) the Fast in which week being once admitted , the Fast of Lent must also be admitted : for the week before Easter is part of Lent. Sometimes indeed we see the Fast of this week is distinguisht from the Lent Fast ; ( as in Epiphanius's Expositio fidei , &c. ) but 't is not so distinguisht , as if it did not really belong to Lent ; but 't is distinguished from it , as the part is from the whole . The reason of this distinction is twofold ; ( 1 ) it was kept with a more strict Fast , to wit , the Fast of Superposition , as we shewed before , ( note m. ) ( 2 ) this week does properly belong to Easter . For the Feriae ( or Days ) of it have their denomination from the following Sunday , as shall hereafter be manifested . Hence 't is called the Great-week ; the reasons of which term Chrysostom does give in his 30 Homily on Genesis . This Week began from the second Feria , ( i. e. Monday , ) says Cyrill in Homil. Paschal . and Epiphanius in A●rianis . Vales. r In the original 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. their Day [ of Fasting . ] But Irenaeus did doubtless write [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. their Fast. ] s Irenaeus would shew here whence so great a diversity about the Fast before Easter arose . He says therefore , that it proceeded not from any law given by the Apostles or Christ ; but did by degrees grow in use ; and afterwards some Bishops , being too remiss in those things belonging to discipline , made that a custom , which was introduced by simplicity and singularity , and left it to be observed by their successours . In this sense Socrates took Irenaeus's words here , as appears from what he says B. 5. chap. 22. Vales. t In Turnebus and Moreus's book , at the margin 't is mended thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e. with them . So Rufinus reads this place , as appears by his Version . Vales. u The sense of this place is this ; Although the observing , and not observing of any custom are in themselves contrary ; yet as often as he that observes the custom is conversant among those who observe it not , this diversity will be much more apparent . Vales. † The Bishops were wont , in the time of the Festivity of Easter , to send the Eucharist to other Bishops , in the name of a benediction . This custom was at length forbidden in the Council of Laodicea . chap. 14. Vales. x Though the exact time of Polycarps coming to Rome cannot precisely be defined , yet will it in a great measure depend upon Anicetus's succession to that See , in whose time he came thither . Now 't is evident , that almost all the antient Catalogues place him before Soter , and next to Pius , whom he succeeded . This succession Eusebius ( in his Chronicon ) places on the year of Christ 154 ; ( a computation doubtless much truer than that of Baronius , who places it on the year 167 ; ) and agreeable to this the Chronicle of Alexandria places Polycarp's coming to Rome , in the year 158 ; in the 21 of Antoninus the Emperour . See D r Cave's life of S t Polycarp . pag. 115. y Valesius ( in his note on this place ) denies that Polycarp came to Rome concerning the difference about the Paschal solemnity ; for it was , he says , some other controversies , that brought him thither . But Irenaeus's express words are ( if our Eusebius has rightly represented them , in B. 4. chap. 14. ) that Polycarp came to Rome and discourst Anicetus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e. upon account of a certain controversie concerning the day whereon Easter was to be kept . 'T is true , Irenaus says ( in this chapter ) there was a difference between them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. concerning some other things ; but this does not hinder , but that the other was his main errand to Rome . z That is , Anicetus had so great a respect for the venerable Polycarp , that he permitted him , in his own presence to consecrate the Sacrament in his own Church . Vales. The Maz. Fuk. and Savil. M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For Letters , &c. ] The Letters about Easter are meant here . The Acts of this Synod of Caesarea are extant in Bede , in his book concerning the vernal Equinox ; which some look upon to be Spurious ; but I think they are in no wise to be despised . Baronius accounted them to be genuine . Vales. a The chapters of this fifth book , were , even in our M. S. Copies , very much disordered ; but we have put them into due order , from the authority of Rufinus ; with whom agrees the Kings , and the Maz. and Fuk. M. SS . For those copies begin the chapter at these words , with this Title [ How many [ Monuments ] &c. ] but they call it chap. 28. when as 't is truly the 26 ; as appears from the Index of the chapters prefixt before the Book . The cause of the mistake was , that the Titles of the former chapters were set down twice in the foresaid Copies , through the negligence of the Transcribers . Vales. b The reading in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius thinks it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Demonstration . ] c Rufinus translates it [ dialogos , dialogues ] Jerom renders it [ Tractatus , Tracts . ] It may be taken to signifie Sermons or Discourses to the people : for in that sense our Eusebius takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his 6B . chap. 1● . and in the 36 chap. of that book he calls Origens homilies [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which is the term here ) does properly signifie , internoscere , ac distinguere , i. e. to discern , or distinguish . The import of Eusebius's words is , that those Writers which by some certain mark be was able to distinguish from heretical authours , were Heraclitus , Maximus , &c. Rufinus and Jerom , instead of Heraclitus , read Heraclius . Our Historian does here relate , first the Ecclesiastick Writers of that time , whose names he knew : afterwards he mentions those , whose books were 〈◊〉 extant ; but their names were unknown . Vales. b The Title of Maximus's Book was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concern●ng matter : it was composed by way of Dialogue . Eusebius quotes a most excellent piece of it in his last chap. of his 7 B. Preparat , Evang. where he gives the Authour this Elogue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Maximus , a person in no wise obscure for his Christian life and conversation , Wrote a seasonable piece entitled , concerning matter . Vales. c Eusebius does usually quote some passages out of those Authours works which he mentions : So he did , as we see , out of Irenaeus , Clemens , Hegesippus , Papias , and others ; whenever he knew the time of the Authours Writing . But in these Writers , whom he mentions in this chapter , Eusebius says he could not perform this , because he could not certainly know the times they lived in , but was in want of arguments and proofs thereof . Vales. a Nicephorus ( B. 4. chap. 2● . ) says , the name of this book ( the Authour whereof is unknown ) was The Little Labyrinth : Photius ( in Biblioth . chap. 48. ) relates that Caius was the Authour of this book ; and makes it not the same book with the Little Labyrinth : But Theodoret ( B. 2. Heret . Fabul . ) confi●ms Nicephorus's opinion , and mentions this very story of Theodotus the Tanner , and Natalis the Bishop , atte●ting he had taken it out of the book called Th● Little Labyrinth . Vales. b Hence it appears , that 't was an antient custom in the Church to compose Psalms and Hymns in honour of Christ. Pliny ( in his Epistle to Trajan ) mentions this usage amongst the Christians ; as we have already observed , at B. 2. chap. 17. c Perhaps this person was that Caecilius Natalis , who by a dispute of Octavius Januarius's before Minucius Faelix at Rome was converted to the Christian Faith ; as Minucius Faelix relates , in his dialogue . Indeed , the name , the time , and the profession of this Person doe all agree to make this probable . Vales. d The Maz. Med. Fuk. and Savill M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to be elected . ] The Kings M. S. and Rob. Stephens read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to be called . ] Vales. e Valesius says those stripes are meant here , which Natalis had undergone for the confession of Christ ; Quas , says he , pro Christi confessione per●ulerat : Indeed Natalis is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a confessour , at the beginning of this story ; and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Martyr or Witness : but perhaps the Authour might mean here the stripes , which the story says he received from the holy Angels . f These are Logical terms : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a proposition , as this [ if it be day , there is light . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an one as this [ either it is day , or it is light . ] See Diogen . Laert. in Zenone . Vales. g He speaks of the last advent of our Saviour ; which the Antient fathers usually speak of not as future , but present . Vales. h Galen wrote books concerning the forms of Syllogisms , and concerning the whole systeme of Philosophy , as appears from the catalogue of his works . From this place 't is evident that Galen is a very antient Authour , which may be collected not onely from the Testimony of this Writer , but from many others , who have made him contemporary with Aristotle , Theophrastus , and Plato . See Alexander Aphrodis . B. 8. Topic. at the beginning . Vales. i Some call him Asclepiades ; but Nicephorus and Rufinus term● him Asclepiadotus . A little after this instead of [ Apollonius ] we read [ Apollonides ] as did Rufinus , and Nicephorus . Vales. k S r Henry Savill in the margin of his M. S. had made it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him . ] Our other M. SS . read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by them . ] But the former reading is the best : for the Authour speaks onely of Apollonides here ; affirming that he put forth two Editions of the sacred Scriptures ▪ the latter of which differ'd very much from the former . Vales. l The following words [ Neither did they receive such Copies as these from those who were their instructours ; nor yet can they shew the Copies out of which they transcribed these things ] are wanting in the Kings M. S. I think them not very necessary : but they are in the Maz. Med. and Fuk. M. SS . and in Rufinus's version . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. by , or , by reason of , is here to be understood . These Hereticks , under a pretence of the Grace given by the Gospel , rejected both the Law , and the Prophets : upon which account he calls their doctrine Lawless and Atheistical . Vales. Notes for div A38749-e159520 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lectis●imi , i. e. the choicest , 't is the nearest signification of the word , but does not fully explain it , for the word imports something more . See Viger . Idiot . pag. 195. b 'T is a critical dispute whether the Greek word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Aspirate , or a Tenuis : some say 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 't is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maturè and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natus , i. e. born in a fit season : and for this reason the Med. Maz. and Fuk. M. SS . always write it with an Aspirate . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius always uses both for the Gospel , and the Christian Religion , as in ▪ Chap. 3 , and 5. of this Book , and this Rufinus renders divinae legis studia : Christoph. Sacrarum literarum studium ; and Musculus translates it divin●m doctrinam . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the words in the Original : the Greeks , call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Liberal Arts which children learn'd ; but Philosophy , by the testimonies of several Authours is not included in that phrase , as Diogenes Laertius , Clemens Alexan. and Eusebius himself in chap. 18. B. 6. do assert ; hence is that Ariston Ceus , a noble Philosopher , says , they who place all their studie , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are like Pen●lopes Woers , who when they were repuls'd by the Mistress , courted the Maid . Oratours also exclude Rhetorick out of this number ; but some include both , who mistake ; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies aliquid in trivi●● positum , vulgare , i. e. what is trivial and vulgar ; now Philosophy and Rhetorick are more noble Sciences : hence Demosthenes uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mean and base Offices . Vales. b The Med. Maz. Fuk. and Savill M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. no indifferent skill . ] Vales. a Some dispute there is concerning the beginning of this chapter : Valesius ( whom we follow ) follows the division of Rufinus , but Christophorson begins it at these words [ when Origen was 17 years old , ] the Kings M. S. something lower then Valesius , [ when he was 18 years old . ] Fuk. M. S. at these words , [ his father's estate being consiscate . ] b This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally , insono , to sound : this preposition [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] makes it , being a verb Neuter , to have an Active signification , and he is properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who tells us any thing which he would teach us by way of instruction : hence it signifies to teach the rudiments , or first grounds of an Art , but peculiarly to teach the principles of Christian Religion which we call Catechising in English , fitly made out of the Greek . Some say Heathen Authours knew not this use of this word , but they mistake , for Lucian uses it in this sence , to teach the Rudiments of any Art. Stephan . Lexicon . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. after he had lead a pious secular life : this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christians used to signifie secularem , vitam agere . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seculum , as Chrysostom uses it in his 23 d Homily on the Epistle to the Romans , where he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them whom we call Laïcks , to distinguish them from the Clergy , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this sence must the word here be understood ; one of Origen's disciples liv'd a pious secular life being a Laick , the other was a Clergy-man . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. having made a concourse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Assembly or Tumultuous crowd met together to Plot mischief or raise Sedition . Rufinus and Christophorson will have these words to be referr'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Souldiers , which is improper and improbable ; we must without doubt understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Infidells , as best agreeing with the propriety of the Greek , and sence of the place : but Nicephorus , worst of all , explains the place thus , as if Origens disciples , fearing the outrages of the tumultuous populace , should get a guard of Soldiers for their own safety . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rufinus translates , his Library of Heathen Writers ; better then Christophorson , who takes this phrase of Eusebius's to signifie onely the books of old Oratours : as if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were never us'd for Grammar and Philosophy , but for Orations onely ; or as if Origen parted with his old Oratours onely , and not with his Grammarians , and Philosophick books also . Musculus says they were notes upon Authours gather'd by Origen and compos'd into Volumes ; but Rufinus's Version is most natural . Vales. * Or , five ●●●ce . f This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies any matter of which 4 thing is made ; but amongst Divines it peculiarly signifies the filth and dregs of this world , out of which proceed unlawfull lusts , desires , and contempt of God. g The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have , is left out in the Greek ; but must necessarily be added . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the stomach ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Galen and Dioscorides , is us'd as here , for the spoyling , or turning , of the stomach , to wit , when it loaths any thing ; in Latine 'tis termed subversio stomachi . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bomines ex trivio . k The Med. M. S. leaves out [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e. by his meanes ; and reads onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his doctrine ; which is the better reading : for the place seems to be corrupted , this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] creeping out of the Margin into the Text ; or out of the line following into , this place . The Kings , and the Maz. M. SS . alter nothing here , but the Fuk. M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * That is Origen . a Christophorson calls him Heronex . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. newly Baptized . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gregory and Chrysostom , and many other divines is pecullarly us'd in this sence to Baptize , and rendred by the Translatours Baptizare . c I long since conjectured it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in one word , not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] two words ; which conjecture I found confirmed by the Kings , and Fuk. M. SS . Rufinus agrees hereto , who translates this place thus , Sed & mulicres plurimae , in quibus Hera quaedam Catechumena . 'T is a proper name derived from Juno , who is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heraiscus , the name of an Egyptian Philosopher , concerning whom see Suidas . The Greoks celebrate the memory of this Herais on the fourth , or rather the fifth day of March , as 't is in the Menologie set forth by Canisius . I am not certain whether this person be the same with Irais the Alexandrian Virgin , who in the Roman Martyrologie is said to have suffered Martyrdom ( together with some others ) at the City Antinoe on September 22. In Cardinal Sirletus's Menologie , at the fifth of September these words occur ; Natalis B. Martyris Rhaïdis , quae igne consumpta est ; i. e. the birth-day of the B. Martyr Rhaïs , who was burnt . This is the same whom Eusebius mentions here . Therefore there were three Heraïs's ; the first is she mentioned in the Menaeum , at the fifth day of March : the second Heraïs is the Catechumen , of whom mention is made in the Menologie , on the fifth of September : the third Heraïs the Egyptian Virgin , born at a place called Tamma ; whose fathers name was Peter , a Presbyter : she suffered Martyrdom when she was twelve years old , as 't is in the M●n●um , at the 23 d of September : where she is called Hieraïs : in the Roman Martyrologic she is termed , Iraïs . Vales. a This Aquila was Governour of Aegypt , as Euscbius before relates in the 3 d Chapter : at which time Origen was in the eighteenth year of his age . Vales. b The Gladiators were commonly noted to be lascivious wicked men ; therefore Aquila threatned to deliver her to them , thinking she , who had such special care of her chastity , would rather revolt from her faith , then hazard the purity of her body , by being put into their power . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to fright birds away , but here , as also in Demosthenes , it signifies to thrust aside out of the way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eusebius means Baptism . e Rufinus translates this place so as to make Potamiaena Origen's scholar ; neither dare we contradict him in that . For although Eusebius does not mention it particularly , yet we may gather so much from this his narration ; for , reckoning up the Martyrs which were of Origen's School , he adds to them Basilides and Potamiaena ; whence 't is collected these two also were his disciples ; and though we cannot for certain say Basilides was , yet 't is probable Potamiaena might be one of them . Vales. a There is little connexion betwixt this and what he said before . Clemens was not then the Catechist at Alexandria ; but Origen , Clemens's , Scholar . Moreover concerning Clemens , and his books , Eusebius writes in the foregoing book . And Caius in his little Labyrinth ▪ reckons him among the Ecclesiastick Writers which writ in the time of Victor ; the words of Caius are at the end of the 5 th Book : therefore Rufinus rightly places this and the following chapter in the 3 d Chapter of this book where he speaks of Demetrius the Bishops committing the office of Catechizing to Origen . Vales. * Matth. Chap. 19. v. 12. a Eusebius here laies open the the reason why Demetrius who was formerly so much Origen's friend , should now so persecute him by his letters ; which was , because the Bishops of Caesarea and Jerusalem had ordain'd him Priest. In which thing no small injury was done to Demetrius , both by the Bishops , and Origen ; by Origen because he had yielded to be ordain'd by forreign Bishops ; and by the Bishops , because by doing this they had translated the Catechist of Alexandria into their Church . Moreover , there arises a difficulty not to be pass'd by , viz. why two Bishops together should ordain Origen ? By this means he had power to sit in two Churches , and to communicate with other Priests . See the 23. and 27. chapters following ; where this conjecture is confirm'd . 'T was the ●●der when either Deacons or Priests were ordain'd , some Bishops should be present , that the ordination might be more solemn , ( saies Innocentius in his Epistle to Marcianus the Bishop . ) Photius , in Biblioth . Chap. 118. says that Theoctistus solemniz'd the ordination , but Alexander gave his approbation . Christophorson also says these were the names of the Bishops ; Theoctistus was Bishop of Caesarea , and Alexander of Jerusalem . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word here ) has several significations ; Rufinus explains it thus , when a man has free power to do a thing all impediments being remov'd ; which explanation seems best ; for , before Origen made himself an Eunuch , for fear of a scandalous report he had reason to be cautious of conversing with women , and teaching them ; but when he had unman'd himself , as he did , he might do it freely without suspicion . Vales. c Rufinus's old book which was in the Church at Paris begins a new Chapter here , and so does Christophorson . Vales. d Concerning this Alexander , Eusebius , in his Chronicle , in the 12 year , of Severus's Reign , which was the second year of this Persecution , writes thus . Alexander was accounted famous for his confession of the Name of the Lord. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the nature or quality of oil ; we should rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fatness of oil . Rufinus translates it thus , aquae naturâ in olei pinguedinem versâ , and in Moraeus's book 't is so corrected in the margin ; the Fuk. M. S. also reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus renders thus , Regio morbo : But Langus calls it morbus sonticus , the falling sickness . Christophorson , morbus scevus & faedus , an unfortunate , or cruel and filthy disease ; which comes nearest to Rufinus's Version : for by this morbus Regius he means the Leprosie , as appears by what follows . For in the 10 Book and 25 chapter he speaks thus of Eunomius ; vir corpore & anima Leprosus , & interiùs , exteriúsque morbo Regio corruptus . Gregorius Nyssenus also in his first Book against Eunomius certainly affirms he was a Leper . pag. 307. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He who goes into another mans house not invited , and keeps not the filthiness under his own Roof , considers not what natural abhorrence they who are sound have towards those who are infected . Hieronymus in the Life of Hilario speaks thus , of his Scholar Adrianus , post aliquantum temporis computruit morbo Regio . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The interpreters seem not to have rightly understood this place . Eusebius's meaning is this , those perjur'd men did not forswear themselves against Narcissus , but against themselves , alluding without doubt to that of the Psalmist , he ly'd mischief to himself ; For craft often falls upon the Author 's own head , though he intends it for another . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Nicephorus thinks 't was the snuff or spark which fell from a candle . Christophorson and Musculus render the place , as if fire had fell from heaven upon this perjur'd man's house , but Eusebius confutes that , saying it came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a publick confession . So the Kings M. S. reads , but the Med. and Fuk. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tense the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirms . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson , and Musculus alter the reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which also Nicephorus follows ▪ but the reading ought not to be alter'd . Rufinus very well corrects this story of Eusebius's ( which he makes something obscure ) thus . He sales that that Revelation concerning Alexander was sent by God to Narcissus and other holy men ; but the voice was heard by all men ; here Rufinus , like a good interpreter , lightly corrects what the Authour saies amiss . Vales. b Nicephorus and Hieronymus write that Narcissus also consented ; which without doubt he did . Here are two things contrary to the Canon of the Church committed in the Election of Alexander , first his translation from one Bishoprick to another , secondly that he was joyn'd as an assistant to another Bishop while he was yet alive which was afterwards forbid in the Council of Sardis . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus and Christophorson doe not translate this place well ; but Hieronymus renders it truly according to the sense , though not word for word , he translates it thus : Narcissus salutes you who before me govern'd this Bishoprick , and now governs the same in prayers with me . Alexander's meaning was undoubtedly this ; that , Narcissus onely assisted him in prayers , but in no other part of the Office of Bishop . Which makes him adde that he was an hundred and sixteen years old , signifying thereby that he perform'd the Office , and Narcissus being very old had onely the Title , and name of Bishop . Vales. d Alexander wrote this Epistle in the heat of Persecution while he was 〈◊〉 prison , before he was elected to the Bishoprick of Jerusalem , as appears by these words , calling himself the prisoner of Christ. Hence Eusebius does not well by reckoning , in his Chronicon , Asclepiades's Consecration in the first year of Antoninus Caracalla : for Asclepiades was Consecrated when Alexander was in Prison ; which Eusebius in his Chronicle saies , happen'd in Severus's Reign . Vales. e Hieronymus ( in Catalogo ) conjectures this to be Clemens Alexandrinus . Clemens Alexandrinus certainly liv'd till the times of Severus , and travelled into these Countreys , as he witnesses in the first book of his Stromatewn , he was also a familiar friend of Alexander the Bishop , for to him he dedicates his work concerning the Canon of the Church , as Eusebius writes in the 13 Chapter of this book . Vales. a The Greeks write this name Serapion with an ● , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the Latines with an e. So the Greeks write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the Latines Serapin . This name is always writ thus in the Med. Maz. and Fuk. M. SS . Vales. b This Rhosse is a City of Cilicia ▪ it lyes upon the right hand to them who sail into the Gulf of Issus . Some write this Cities name with a single s , So Stephanus in his tract De Urbibus , and Theodoret in his Religious History , Chap. 10 , and 11. The name of this place in Plutark is corrupted ; for he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orossus . Vales. c The Maz. Med Fuk. and Savill's M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in his name . So Rufinus seems to have read it . Serapion , also a little lower saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen in his Commentaries upon the 13 th Chapter of Matthew makes mention of this Gospel of Peter . Vales. d Here Serapion saies he borrow'd this Gospel from the successours of some of those Hereticks who were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doceti , of which Hereticks Marcianus was one ; the Translatours take no notice in this place of that Hereticall Sect called the Doceti . They held that Christ was not really incarnate , nor did truely suffer , but in opinion onely ▪ Clemens Alexandrinus in his 7 th book Stromat . and also Theodores in his book Divinorum Decretorum mentions them . The Ring-leader of this Sect was one Julius Cassianus , as Clemens tells as in his third book . Vales. a Rufinus very well translates this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , Opus varie contextum . Plutark calls some books of his , which are part History , and part Poetry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius takes the books to be so call'd from the divers sorts of matter which they treat of , and so says Baronius in his Annals , and Suidas in his History : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek signifies Carpets or Hangings which were woven of divers colours : hence these books are metaphorically entitl'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the mixture of things they treat of : for he intermixes Grecian , Barbarian , and Latine Opinions , confutes Hereticks , and composes a kind of a various History . Photius Biblioth . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term here , ) are such writings as contain onely the heads , and some particulars of some special things , or as Cicero in Verrem says , sunt scripta quae ▪ domi continentur , nec in vulgus efferuntur : but now the word has got a larger signification . c Langus renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictates , Musculus verbally , Excerptions , Rufinus , expositions , and Christophorson Commentaries upon the Scriptures , but none of them sufficiently explain the propriety of the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sence and meanings of Scripture . So Origen uses is in his 4 th book de principiis Chap. 2. speaking of the double sence of Scripture , that is the literal , and the spiritual sence , and so also does Methodius , Epiphanius and Dionysius . Alexandrinus use the term . Vales. d These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made Rufinus believe , that the preceding person Tatianus wrote a Chronographie as well as Cassianus ▪ but we must in no-wise think that true . Vales. e Some Copies read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in all our M. SS . and in Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Aristobulus here is that same Aristobulus the Peripatetick who wrote books of the Explications of the Mosaical Law to Ptolomy Philometor , as Eusebius records in his Chronicle , and he produces a fragment of these books , in his 8 th book Praeparationis , Origen also mentions something of these books in his 4 th book against Celsus , pag. 204. Vales. a For the explication of the title of this book ; See the note ( a ) upon the 11 th chap. of the 5 th book , where 't is prov'd by several quotations , that the true rendring of this title is Institutions , or , Informations . b This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Langus translates compendiosam enumerationem , Musculus , contractas explicationes . And so Christophorson also : but Rufinus calls them compendiosas dissertiones . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Photius uses in that sence , that is explications , interpretations ; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies narrations onely . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Hesychius's interpretation , is rendered the written word , aliquid Scripto constans . Hesych . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Scriptures , whose authority is question'd , disputed of , and by some contradicted , we must not therefore call them Apocrypha , as Rufinus does , for Apocrypha are those which are certainly false and compos'd by Hereticks ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those which some approve of , others not : of which here Eusebius gives us a Catalogue , some of which in S t Hieromes Catalogue are accounted Apocryphal , as the Revelation of Peter , which is concluded to be undoubtedly false . Vales. e Catholick Epistles are those which were not written to certain persons , particular Cities , or Provinces , but to whole Nations , and the Universal Church . Thus Themison , one of Montanus's disciples , impudently wrote a Catholick Epistle , like an Apostle , to the Universal Church , as Apollonius testifies book 5. chap. 16. Eusebius also mentions Dionysius Bishop of Corinth's Epistles to 4 Cities ; which he calls Catholick . The Revelation of Peter which Eusebius mentions here , is quoted in Theodotus's excerptions which is printed at the end of Clemens's Stromata : hence 't is plain that these Collections of Theodotus are nothing else , but f●agments of Clemens's Hypotyp●seωn . Vales. f This quotation Clemens has out of Macarius . g This reason also S t Hierome confirms upon the first chapter of the Epistle of Paul to the Galatians , where he says that S t Paul does not after his accustomed way prefix his name before this Epistle , because he was about to speak of Christ , and thought it not fit to call himself an Apostle where Christ also must be stil'd an Apostle . Vales. h Though this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies a far off ; yet here it must be re●dred as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a long time ; which word Niceph . Cal. uses in this place , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Vales. i All Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so also does Niceph ▪ but Christophorson boldly alter'd the reading , saying , that this passage impugned the authority of the Gospel . Eusebius relates this story in the 2 d book at the 14 th chapt . otherwise ; saying , that Peter was mightily pleas'd with the Gospel which was written by Mark and confirm'd it , appointing it should be read in the Churches . But if we weigh the words of Euscbius and Clemens carefully , these places will appear not in the least contradictory , as Christophorson says they are : for although S t Peter , as Clemens says , did neither openly prohibit no● further him ; yet he may be said to have tacitly approv'd of what he had done . Rufinus has very well translated the place , whom we ought to imitate , because by his translation he explains it very well , rendring it thus , licet fieri ipsum non jusserit tamen factum non prohibuit : by which 't is very plain that he did not disallow of it . Vales. k This Hieronymus attests , speaking of John , in his Preface to his Commentaries upon S t Matthew . Vales. l Baronius places Origen's coming to Rome , on the year of Christ 220 ; which was the first year of the Reign of Elagahalus the Emperour : but we must in no-wise yield to this ▪ seeing that Eusebius says he came to Rome in Antoninus Caracalla's Reign . Baronius also affirms that he came again to Rome in the Reign of Philip the Emperour , that is in the year of Christ 248 : but we must not believe Baronius in this ; for Eusebius , who carefully and truely wrote the History of Origen , makes no mention of Origen's second coming to Rome : but rather seems to confute this of Baronius , saying thus , that Origen sent Letters concerning the profession of his faith ▪ to Fabianus , who was Bishop of Rome , therefore Origen went not to Rome , as Baronius says , onely sent Letters to Fabianus the Bishop of Rome . But hence arises Baronius's mistake ; he follows Porphyrius , who , in his life of Plotinus , mentions one Origen , who was Plotinus's and Herennius's School-fellow ; but this is not that Origen Adamantius which we mean here ; but another Origen , therefore we must carefully make a distinction betwixt these two Origens ▪ which we will shew hereafter . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus calls exemplaria , Copies , by which we doe any thing or make any thing ▪ Valesius translates this Phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Authentick Scriptures ; because , says he , Eusebius's meaning is plainly the same , for he implies thus much , that these were not the very first Copies which were writ by Esdras ; but Authentick in respect of the Septuagint , and other Translatours ; and he says this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly rendred in Latine Authenticas : but Christophorson translates it the old copies . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly curru tero , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via curru trita , the high-way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hence Metaphorically ( as the Latine word tritum does to which it exactly answers ) it signifies aliquid vulgare , that which is trite , or common ; 't is sometimes written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here in Eusebius . c In the Med. Maz. Fuk. M. SS . we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 't is not so well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Ludi Actiaci , but Nicopolis had not it's name from those Games ; but from the Promontory near which it was scituate , 't was called Nicopolis near Actium . Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sixth and seventh ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely a fifth and sixth , but also a seventh ; ] and judge this emendation to be altogether necessary . For Eusebius , having before spoken of a fifth and sixth Edition found by Origen , here adds this further , that Origen put a seventh into the Copies of his Hexapla of the Psalms . Therefore his Edition of the Psalms was seven-fold . But because this seventh Edition ▪ had onely the Psalms , Origen altered not the Title of his Edition , to wit , Hexapla . This amendment and exposition of ours is evidently confirmed by Johannes Zonaras , in his History of the Emperour Severus . See the Authour's words . But that which Zonaras there adds , to wit , that the seventh Edition was found at Jericho , is not expresly said by Eusebius here . Epiphanius ( in his Book De ponderib . ) and Athanasius ( in Synopsi , ) affirm that the fifth Edition was found at Jericho in an Hogs-head : But Nicephorus thought that both the sixth and seventh were found there . Although the particular Authours of this fifth and sixth Edition are unknown ; yet 't is manifest they were Jews : which is asserted by Hierom , in his B. 2. Advers . Rufinum . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here ) signifies verses , or such parts of the Text as contain an entire sense . Hierom was the first amongst the Latins , who divided his translation into verses : See his Preface to Isaiah . This he did in imitation of Origen , who had done the same in his Hexapla . Origen herein had a regard to the profit of the Readers . For what is thus distinguisht by verses , is both more easily understood , and also more readily gotten by heart . Besides , this distinction was altogether necessary in order to a comparing of the Greek Editions . Origen's example was afterwards followed by many ; who did the same in the New-Testament , which Origen had done in the old . Vales. f This was another of Origen's inventions , to wit , the placing of the translations one against the other ; that so ▪ if one differed from another , it might be presently discerned by one view . See Hierom , in his Preface to Chromatius , upon the Chronicles . Vales. See a Scheme of Origen's contrivance herein in D r Cave's life of Origen , pag. 228. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term which occurs here ) signifies properly Annotation ▪ See B. 5. Chap. 20. note ( d. ) but Eusebius does here call the Hebrew Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because 't was prefixt before the six Greek Translations ; in like manner as in Comments the words of the Authour are prefixt before the exposition : this term ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies not onely the exposition , but the text , at which the exposition is set . Vales. h From this place 't is evident , that this work of Origen's was called Hexapla , because there were six Greek translations contained in it , besides the Hebrew Text , which was written in two columns two manner of ways , in the one in Hebrew , in the other in Greek Letters . See Epiphan . Haeres . Originist . cap. 3. And the reason why this work was thus termed , is plain ; for , as the Tetrapla were so called , because they contained four Greek translations collected into one body ; so the Hexapla were thus termed , because they comprehended six Greek Versions , to wit , that of Aquila , Symmachus , the seventy two , Theodotion , and lastly the fifth and sixth translation . But the Hebrew Text must not be reckoned amongst the Versions ; that being the original . Zonaras ( in his History of the Emperour Severus ) is of the same opinion with us , and explains this place of Eusebius ( though he mentions not his name ) as we doe . Vales. i The Maz. Med. and Fuk. M. SS . have it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] which is all one as if Eusebius should have said [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. after the Edition of his Hexapla , having prepared , &c. ] For when Origen perceived that his Hexapla required too much cost and labour , he composed his Tetrapla , ( which were more ready and ▪ useful ▪ ) having taken away the two Editions of the Hebrew Text , and the fifth , sixth , and seventh translation . Hitherto it has been the opinion of the Learned , that Origen made his Tetrapla before his Hexapla : Usher ( in Syntag. de Sept. Interpret . cap. 5. ) and Salmasins ( in his book De Lingud Hellenist . ) are of this opinion . But this passage in Eusebius , ( as it is corrected by the Authority of our M. SS . Copies ) does wholly confute it . Vales. a The Ebionites admitted onely S t Matthew's Gospel to be genuine : but that Gospel of the Ebionites was not the same Gospel of S t Matthew which we now have , but a forged one , and which wanted the Genealogie of Christ , as Epiphanius declares ( in Heres . Ebion . ) For the Gospel according to the Hebrews , which they made use of , ( as Eusebius saies B. 3. chap. 25. where see note ( c. ) they called the Authentick Gospel of S t Matthew . These words therefore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we have rendred thus [ disputing strongly against Matthews Gospel , ] to wit , ours , and the true Gospel of S t Matthew . From this Symmachus the Ebionites were afterwards termed Symmachians , because he strongly asserted their opinions . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elegantly us'd for alicujus partibus favere , to be a favourer of such a mans party : So Euripides in Hecuba , when Polyxena speaks to her mother saying , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Agamemnon is on our side● thus much for the Phrase . Now that Ambrosius was of Valentinus's Sect , or at least favour'd that opinion , Origen testifies in the Proaemium of his fifth Tome of Explications on S t John's Gospel , where he commends Ambrosius for relinquishing those dangerous principles . But some will have Ambrosius not to have been a Valentinian , but a Marcionist , and Epiphanius is of that opinion . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to give attention to any one , so as to learn something from him , or to come often to any one , to learn as Scholars ; and therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost like Scholars . Vales. * That is , Grecian Philosophy . c That is , who were his Scholars . Vales. a Eunapius , in his vitâ Philosophorum , saies this Porphyrius was a Tyrian by birth , and was first call'd Malchus , which in Syriack signifies a King : but afterwards , by his Master Longinus a Platonick , whom he was an Auditour of at Athens , he was call'd Porphyrius , which signifies one cloath'd in purple , a king ; because Kings onely wore the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S t Hierom saies he was a Jew , born in the City of Batanaea ; thence he calls him Bataneotes or Batanaetes : Socrates attests that this man was once a Christian , but could not endure the reproofs of those Christians who reprov'd him , and therefore turn'd an Apostate . Lactantius , who liv'd in his time , saies he wrote his books against the Christians in the same year the Emperour pull'd down the Churches ; but S t Hierom affirms he left his Master Plotinus , and Rome , and went to Sicily for his healths sake , and dwelt at Lilybaeum ; where he wrote those books : but we ought rather to believe Lactantius , who liv'd in his time . S t Augustine says there were two Porphyrius's ; one who liv'd in Sicily a famous man ; and another who wrote against the Christians : but all agree that 't was one and the same Porphyrius the Platonick who liv'd in Sicily and wrote against the Christians . Baronius's Annals . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; their own judgment , and understanding being bewitched or misleaden by their pride . So Langus , Rufinus and Christophorson understand these words : but Valesius otherwise . He saies Porphyrius's meaning was this , that the Authours of these expositions through the loftiness of their words bewitch'd or inchanted the minds and judgements of their hearers , and then impos'd upon them with their expositions . Vales. c 'T is probable Origen was seen by Porphyrius in his younger daies , in the City of Tyre , where Origen , having left Alexandria , staid some time . For Porphyrius was a Tyrian ; and he was a young man at the same time when Origen made his abode at Tyre . But Porphyrius could by no means see Origen at Alexandria when he was an old man ; because when Origen left Alexandria he was not compleat fifty years old . Vales. d We must believe Porphyrius , whenas he so expresly affirms here , that Origen Adamantius ( so he was called ) was an Auditour of Ammonius Alexandrinus . But amongst the Auditours of Ammonius there was at that time another Origen , School-fellow to Herennius and Plotinus ; mentioned by Porphyrius ( in vitâ Plotini , ) by Longinus ( in his book de fine , ) by Eunapius , and Hierocles ( in his book De Providentia . ) Baronius ( in his Annals , ) and Lucas Holstenius ( in 2 and 6 cap. De vitâ Scriptisque Porphyrii , ) supposed this Origen to have been the same person with Origen Adamantius . But I dissent from them , for these two reasons especially . ( 1. ) Longinus the Philosopher ( in his book De fine ) reckons Ammonius and Origen , ( Platonick Philosophers ) among those , who would not commit to writing their Opinions for the benefit of posterity , but thought it sufficient to deliver them by word of mouth to their Auditours . If any thing be written by any of them , ( these are the words of Longinus , ) as indeed Origen did wrote one book De Daemonibus , it is very little : for they seemed not to have made it their business to write books . These words cannot be supposed to have been spoken of Origen Adamantius , who , 't is manifest , was a Voluminous Writer , as the Catalogue of his works recorded by Eusebius does manifest ▪ Moreover , Porphyrius ( in these words of his here quoted by Eusebius ) saies Origen was eminently renowned upon account of his writings which he left behind him . ( 2. ) Porphyrius ( in his life of Plotinus , not far from the beginning , ) has these words : But when Herennius , Origen , and Plotinus , had agreed amongst themselves , that they would not publish the Opinions of Ammonius , which having heard from him they approved of as most especially pure and refined ; Plotinus was as good as his word : but Herennius first broke the compact ; and afterwards Origen followed him : But Origen wrote nothing besides a book concerning Daemons , and a piece in Gallienus's time , wherein he proved that the King was the onely Poet. This last book Origen wrote in praise of Gallienus the Emperour , to commend his Po●tical faculty . For Gallienus was given to Poetry ; and there are some nuptial verses of his extant amongst the fragments of Petronius Arbiter . Now , if it be true , that this Origen , School-fellow to Plotinus , wrote this book under Gallienus the Emperour , doubtless he must necessarily be distinguished from Origen Adamantius . For Origen Adamantius survived not the times of Gallienus , but died when Gallus and Volusianus were Emperours , in the year of Christ 252 , having compleated the sixty ninth year of his age . Vales. e The Heathens ▪ call'd the Christians and Jews Religion barbarous , as Justin , Tatianus and others affirm : So they termed every thing which was not Grecian . Porphyrius calls this barbarous Impudence , to despise the Roman Gods , and the Emperour's Edicts , to be forc'd by no Torments or Persecutions to sacrifice to those Heathen Gods. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cauponari , to sell Wine or to keep a Victualling-house . Now because these Cauponae us'd to cheat the buyers by mixing and dashing their Wines , and so enrich themselves ; this word is us'd to adulterate or corrupt ; as here , and likewise in holy Writ , in the 2 d Epistle to the Corinthians Chap. 2. 17. we find , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not corrupting the Word of God. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Porphyrius takes this Metaphor from Hucksters , who , by counterfeiting false wares for true , circumvent the buyers : for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies to suborn , to lay one thing for another : hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Changling a false child left in the place of one taken away . Thus Porphyrius saies Origen plaies the Huckster . Vales. h Origen quotes this Numenius in his books against Celsus : he was a famous Pythagorean , born at Apamea in Syria . Longinus , in his book De Fine , mentions these Philosophers , Numenius , Cronius and Moderatus ; who , he saies , connected Pythagoras's and Plato's Opinions together . Cronius's book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by Nemesius in his book De Naturâ Hominis Cap. 2. Vales. i Apollophanes is call'd by Stobaens , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the son of Aegimius . Vales. k This was Cassius Longinus who has onely one book exstant at this day , entitl'd De sublimi Genere dicendi ; most men think he was a Grammarian : but he profess'd Philosophy , as Suidas and others testifie : he was Porphyrius's Master in Platonick Philosophy at Athens . He liv'd in Origen's time , and was younger then him , and died a long time after him , 't is a wonder therefore that Porphyrius should reckon him amongst the antient Philosophers . Vales. l This Moderatus was born at Gades now call'd Cales , an Island on the South side of Spain without the Straits of Gibraltar : he wrote eleven books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning Nicomachus ; See Photius , and Suidas . Vales. m Chaeremon was a Stoick Philosopher : Origen , in his books against Celsus quotes Charemon's book De Cometis : he taught Philosophy at Alexandria , and Dionysius Alexandrinus succeeded him in his School . See Suidas in Dionysio . Vales. Of this Chaeremon , see Martials Epig. book 11. Epig. 57. n This Cornutus Aser Leptitanus taught Philosophy at Rome in the Reign of Claudius Nero : he wrote many things concerning Philosophy , and Eloquence : Persius dedicates his fifth Satyr to him , as to his Master : he wrote a book De Graecorum Theologia , which is cited by the Etymologist in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the name is corrupted by Aldus Manutius and call'd Phornutus . Vales. o We may from these words gather that Heraclas and Origen had the same Philosophy Master , which Porphyrius affirms was Ammonius the most famous Philosopher of that Age. Vales. p The Philosophick habit was the Pallium , or Cloak ; which was the usual Badge of the Greek Philosophers , different from that which was worn by the ordinary Greeks ; which those Christians still kept to , who before their conversion had been professed Philosophers : this our Eusebius affirms of Justin the Martyr ( B. 4. Chap. 11. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that in a Philosophick habit was an assertour of the divine Word . q Hence we may conjecture that the Clergie had at that time no peculiar habit ; seeing that Heraclas , a Presbyter of Alexandria and afterwards Bishop , always retain'd his Philosophick habit . Vales. r Hence 't is conjectur'd , that Origen Catechiz'd at Alexandria in a private Auditory , and not publickly in the Church ; for had he before taught in the Church , Demetrius could not have brought this as an objection against Alexander , and Theoctistus . Wherefore Rufinus mistakes , who sa●es Demetrius permitted him to Catechize publickly in the Church . Vales. s He writes to Demetrius the Bishop in the third person ; understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Holiness . And without doubt had we the whole Epistle we should find these words to precede . Vales. t Alexander Bishop of Jerusalem was a very eloquent man , and without doubt wrote this Epistle himself , which makes him use the first person here : but the letter was writ both in his name , and in the Bishop of Caesarea's . Vales. u This Synnada is a very noted City of Phrygia , and as Stephanus , in his book De Urbibus writes , it ought to be written with a double ( n , ) though some write it with a single one , it is deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●habito , to dwell together , because many flock'd from Macedonia to dwell together there , from whence it was first call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was corrupted by the interposition of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) There is also some old pieces of Caracalla's Coin with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it appeares these Synnadenses were Doricks mix'd with Ionians , for they were originally Macedonians , and therefore Doricks , though they liv'd in the midst of Ionia . Vales. x Origen was about 30 years old when he came into Palestine ▪ for according to our Eusebius's account in this place , he went thither about the end of Antoninus Caracalla's Reign . Vales. a Christophorson translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellos ex variis Scriptoribus excerptos , tanquam flosculos i. e. books like flowers , selected out of divers Authours . 'T is true , the Antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things selected , or excerptions out of any Authour , such are Origen's Philocaliae : Such also are Apulcius's libri floridorum . But this signification does not well agree with this place ; because Eusebius does not mention that Beryllus selected them out of any books . And likewise he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Several . And 't is not likely that Beryllus should compose several books upon so slight an Argument : therefore 't is better to translate it ( as we have done ) elegantis ingenii monumenta , i. e. monuments of his Polite Ingenie . He seems to mean Hymins and Poems . And in this sense , P●rynicus uses this word in his Epistle to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b Georgius Syncellus , Nicephorus and others affirm that this Hippolytus was Bishop of Portua : Theodoret who quotes him much , terms him a Martyr , and a Bishop , but does not mention where : Gelasius , in his book , De Duabus Naturis stiles him a Martyr , and calls him Bishop of the Metropolis of Arabia . Vales. c This Sect of the Cataphrygae was divided into two parts ; the leader of one part of them was Proclus , and over the other parties Aeschines was their chief , as Tertullian attests . Those which adher'd to Proclus were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proclus's men ; as Tertullian again witnesses . Hence we may safely conclude , that Proclus was a Grecian . Besides , Caius wrote against this Proclus in Greek : wherefore we must not assent to Baronius , who says that this Proclus and Proculus the African , who as Tertullian saies wrote against the Valentinians , were one and the same person . Now if these were one and the same , why should Tertulliam call one of them Proculus a Latine name , and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek : concerning Caius's book against Proclus , see Photius's Biblioth . But Theodoret instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this book of Proclus was a Dialogue in which Proclus was brought in defending Montanus's Prophecie . See the 3 d book of this Ecclesiastick History , Chap. 31. Vales. d Eusebius before in the 3 d book , and 3 d Chapter disputing about Pauls Epistles , says that some rejected the Epistle to the Hebrews as false , averring that the Church of Rome question'd the Authority of that Epistle . Amongst the Roman Authors , who doubted the Authority of this Epistle , Hippolytus the asore nam'd Bishop of Portu● may be reckoned ; for he in his book against Heresies , has affirm'd that the Epistle to the Hebrews is not Paul's the Apostles . Vales. a Hippolytus's Canon Paschalis is extant till this day , which Joseph Scaliger has inserted into his book De Emendatione Temporum . And Aegidius Bucherius translated it into Latine , but neither of them takes notice that this Canon is onely a part of the book which he wrote Concerning Easter . And through his inadvertency Scaliger blames this place of Eusebius , and saies that Hippolytus's Canon does not end at the first year of Alexander's Reign , but begins there : which is really true : but Eusebius does not speak concerning the Canon which Hippolytus annex'd to his books , but concerning the book it self , which ends at the first year of Alexander the Emperours Reign . Vales. b He means the second Chapter of Genesis , as Scaliger notes . Where also he reproves Hieronymus as if he had been ignorant of it , but undeservedly : for when Hieronymus says he wrote upon Genesis , he means as well his books on the Hexameron , as those on the Post-Hexameron . Vales. c Theodoret in his book call'd Eranistes quotes this book of Hippolytus . Vales. d Concerning this book of Hippolytus's , See Photii Biblioth , Chap. 121. This book was written against 32 Heresies ; the first of which was the Dosithean , the last the No●tian Heresie . Which Heresies Irenaeus having confuted in his Sermons , Hippolytus his Schollar wrote an Epitome thereof . Stephanus Gobarus has often quoted this piece of Hippolytus's , as appears from his 7 , 10 , and 13. chap. B. 2. Vales. a Here the Maz. M. S. and that most excellent Copie of Rufinus which we have often quoted , begin this chap. 23. But Rufinus's book instead of chap. 23. calls it the 20. Hieranymus takes these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in a bad sence , as if Origen had set himself to write in emulation of Hippolytus ; and referrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hippolytus ▪ which is not so , for we must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing is common , and so the sence is plain , to wit , from this time . Vales. b Rufinus's Version may here well serve instead of a Comment upon this place , who has rendred it thus , he was intreated by the Churches of Achaia to come thither to convince Hereticks , who grew strong in those parts . So also says Hieronymus in his Catalogue . Vales. c Eusebius ought here to have recited the decrees of the Bishops against Origen , as being matter most accommodate to an Ecclesiastick History ; and might better have omitted other things concerning him , and have inserted these , as most pertinent : but we ought not to blame Eusebius for this omission here , because it had been superfluous , having before declared them in his second book De Defensione Origenis : which books some men , through their immoderate hatred to Origen , envied us the use of . There is nothing of Eusebius , and Pamphilus the Martyrs Apologia Origenis extant , except some fragments which Photius preserv'd as it were from shipwrack . He , in his Biblioth , chap. 118. says that there were two Synods summon'd against Origen ; the first decreed that Origen should be banisht out of the Church of Alexandria , but did not divest him of his Priesthood : the second , which was assembled by Demetrius , consisting of Aegyptian Bishops , degraded Origen from the Office of a Priest , to which Decree almost all the Bishops of the world subscrib'd , as Hieronymus says , whose words Rufinus relates in a Apolog. Hironymus also adds that he was not onely depos'd but also excommunicated by Demetrius . But this Decree of Demetrius's was ineffectual , for two reasons , first , because he issu'd it out against him , in his absence , without any legal citation ; and secondly , because this sentence was not confirm'd by the Authority of many Bishops , particularly not by the Bishop of Rome . Wherefore Origen still retain'd his Priests-Office , and continued Preaching in the Church , as Eusebius witnesses in this book , and Pamphilus in his first book Apologiae Originis . Vales. a He means , he ought to have adjoyned these things to what he has said in his second book of his Apology . Vales. b There were thirty four books of Origen's Expositions upon John , as Hieronymus says ; but onely nine are now remaining , which are still divided into thirty-four . Vales. c Hieronymus in his Apology makes this short Catalogue of Origen's Works ● 13 books upon Genesis , two books of Mystical Homilics : Excerptions upon Exodus : Excerptions upon Leviticus : Also Monobiblia : four books De Principiis : two books concerning the Resurrection ; and two other Dialogues concerning the Resurrection . Methodius the Bishop wrote an excellent book of the Resurrection , against Origen's books upon the same subject , as Hieronymus in his book De Scriptoribus Ecclesiasticis , and Maximus in his Scholia upon Dionysius's Ecclesiastick Hierarchy , do testifie : there are excellent fragments of this Methodius's book of the Resurrection , in Epiphanius against the Origenists , and in Photius's Biblioth . And I think 't is for no other reason , that Eusebius never mentions this Methodius , ( whereas he mentions several Ecclesiastick Writers far inferiour to him , ) but this , that he wrote against Origen : Eusebius , being a very great favourer of Origen , could not endure this man's name in his History , because he was not his friend . Vales. d Hieronymus in his Epistle to Magnus the Roman Oratour , says Origen wrote these ten books in imitation of Clemens ; for the Argument of these books and Clemens's afore-mention'd are alike . Hierom also cites a piece of these books in his Apology against Rufinus not far from the beginning . Vales. e Translatours did not understand what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , written with his own hand . The Lawyers call a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is written with the Testatour's own hand , and not onely confirm'd by his subscription . So Eusebius here calls those notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which were written with Origen ' s own hand , and either prefix'd or annexed to every Tome . For 't was usuall for Authours to note something with their own hands either at the beginning , or end of their books . Vales. a This whole quotation is to be seen in Origen's Philocalia ; chap. 3. but that place of the Philocalia must be corrected by this , for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read . And this is the common mistake of all Editions that they writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the word following begins with a vowel . But in all good Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written , although a vowel follow . Vales. b Victorimus upon the Apocalyps says , there are twenty four books of the Old Testament ; twenty two you may ▪ find io Theodotus his Excerptions . Some reckon'd twenty two , some twenty four books of the Old Testament : hence arose this different account saith Hieronymus , because some reckon'd the book of Ruth , and that of the Lamentations of Jeremiah in the Catalogue of Scriptures apart by themselves . Others , as Hilarius says , added Tobias , and Judith to make 24 books of the Old Testament ; Epiphanius says , that some reckon'd up twenty seven books of the Old Testament . Vales. c I know not what Copy Robert Stephens follows , who here reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for in the Kings , the Maz. Med. and Fuk. M. SS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the reading . Vales. d Some books adde this clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as some think the Song of Songs . This we have omitted in our Edition , but 't is in the Maz. Med. and Fuk. M. SS . and also in the King's Copy , and in Rufinus's Translation of this place . Vales. e In this Catalogue the book of the twelve minor Prophets is left out . Hence it comes to pass that although Origen promises to reckon up twenty two books , we can find but one and twenty . In Rufinus's Version this book is reckon'd immediately after the Canticles . So also Hilarius and Cyrill of Jerusalem doe reckon them . The books of the holy Scripture are recounted here in a different order to Epiphanius , Hieronymus , and Melito's reckoning of them : but Hilarius in his Prologue to his Commentaries upon the Psalmes , agrees all along with Origen ; and no wonder , for that Prologue is almost all of it a Translation of Origen's Comments upon the Psalms . Vales. f These are Origen's own words , and so Rufinus , Langus and Musculus Translated them : onely Christophorson thought they are Eusebius's own words : to whom we cannot consent , although in the Maz. and Med. M. SS . after the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] there is a final distinction ; but in the King's Copy the whole clause is continned without any distinction . Moreover , besides this place quoted by Eusebius , Origen also in another place ( that is , in the beginning of his Comments upon Luke ) says there were four Gospels onely which were allowed by the Catholick Church . Vales. g 1 Pet. 5. 13. h This place of Origen , which Eusebius here quotes , is in the Preface to the fifth book of his Expositions upon John ; the greatest part of this Preface is extant in the fifth Chapter of his Philocaliae , Therefore this place here quoted by Eusebius must be joyn'd to that fragment . In that Preface Origen raises this dispute , whether many books are to be written concerning Sacred things ? And he proves it from Ecclesiastes 11. 12. Also he brings for proof the examples of holy men , Prophets and Apostles , who wrote very little . But these examples the Collector of the Philocaliae on set purpose omitted , as he himself confesses . Vales. i Rom. 15. 19. k Matthew the 16 Chap. and ver . the 18. See D r Hammond upon the place . l S t John's Gospel c. 13. v. 23 , and 25. m John 21. 25. n See Apocaly p. 10. 4. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to remember , to repeat a thing by heart , as Schollars do who repeat their Master's Dictates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to illustrate , or make a thing plain by short Scholia's , or Explications ▪ that is to explain obscure words , by other words more common and known . The Translatours , and especially Christophorson , seem by their Versions not to have understood this passage . Origen says , that the sentences of The Epistle to the Hebrews , are the Apostles own ; but the words and composition of the whole Epistle are some bodies else , who recorded the sayings of the Apostle , and , like a Scholiast , explained them more elegantly . See Chap. 18. B. 4 note ( b. ) Vales. a In the Maz. Med. Fuk. & Savil . M. SS . and in Nicephorus , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tenth ] it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Twelfth . ] In Eusebius's Chronicon this remove of Origen from Alexandria to Caesarea is ( in some Copies ) placed on the 12 year of Alexander , as Pontacus attests . Eusebius does strangely disagree from himself , who in his Chronicon Records this removal of Origen a year , or two years after the death of Demetrius . But here he says Origen removed from Alexandria a little before Demetrius dyed . This last account I suppose to be truest . For after Demetrius's death , Origen had no reason to leave Alexandria : especially when Heraclas , one of Origen's Schollars succeeded Demetrius . Besides , Eusebius relates in this Chapter , that when Origen departed from Alexandria , he left his Catechetick Office to Heraclas . Whence it appears , that Origen departed from Alexandria a little before Demetrius pronounc't the sentence of Excommunication agaisnt him . For after that sentence 〈◊〉 could not hold his Office of Catechist in the Church of Alexandria Baronius therefore has done well in amending Eusebius's Chronicon , in placing Origen's departure from Alexandria on the Tenth year of Alexander's Reign , and the death of Demetrius on the year following . But he mistakes in saying Demetrius pronounc't the sentence of Excommunication against Origen a year before he left Alexandria ; which we have evidently refuted . For since Origen kept his Office of Catechist till such time as he resigned it to Heraclas at his departure , 't is plain he departed before the sentence of Excommunication was pronounc't against him . Moreover , when Origen understood he was Excommunicated by Demetrius in the Synod of the Bishops , he wrote a letter to his friends at Alexandria , in which he inveighs against Demetrius and the rest of the Bishops . Jerom ( in B. 2. Advers . Rufin . ) quotes part of this Letter . Further , Origen had once before retired to Caesarea , in the times of Antoninus Caracalla ; but was in a short time honourably recalled by Demetrius to Alexandria , as was before related . But afterwards , when he went into Achaia , passing through Caesarea-Palestine , he was there ordained Presbyter , Vales. b Heraclas , as 't is before related Chap. 15. was Origen's Assistant onely : but after his departure , he was Catechist . Vales. * Firmilianus . a Christophorson did not at all understand the meaning of this place , for he thinks that Ambrosius , and Protoctetus were afflicted for the Name of Christ about the end of Maximinus's Reign : but Eusebius does not say so ; he onely means thus much , that the Persecution continu'd all Maximinus's Reign , but that his days were shortned , as the Scripture says of Antichrist . Moreover , this Persecution begun when Maximin was Emperour , ( after a long continu'd Peace in the Church , ) because of frequent , and most dreadfull Earthquakes , which the Heathens , as they usually did , imputed to the Christians . Firmilianus in his Epistle to Cyprian attests this : See Baronius at the year of Christ , 237. Vales. This was the common acclamation at the Election of Bishops , of which we have many examples in Philostorgius , in his tenth chapter of the 9 th book . And in the relation of what things were done at Eradius's Election , ( recorded in Augustine's Epistles ) these acclamations are read , which were then us'd : they cry'd out twenty times , Dignus , & justus est , he is worthy and just ; and five times , bene meritus , bene dignus est , he is very deserving , he is very worthy . Vales. b The Med. Maz. and Fuk. M. SS . adde these words , had executed that Office for fourty three years : but the Kings M. S. and Rufinus own them not . Vales. Eusebius means by the Roman Learning , the Civil Law , which Gregory learn't at the City Berytus , at that time when Origen perswaded him to nobler studies , as he , in his Oration to Origen testifies : The same thing also Origen attests in his Epistle to Gregory , Chap 13. of his Philocal . Vales. a I suppose that these words , ( viz. ) the Authour of the books entitl'd Cesti , ought to be raz'd out , for the clause is neither in Rufinus's Version , nor in Hieronymus . Besides , it seems ridiculous when he here speaks of an Ecclesiastick Writer , to mention those books first , which contain'd nothing else , but certain Medicines made up of Herbs , Metals , Magick figures , Charms , and the like : for , as Suidas witnesses , these Cesti contain nothing else , and have their Title from Venus's Cestus , or Girdle , because they treat of love affaires . Besides , this Africanus , the Authour of these Cesti ; seems to be a distinct person from Africanus the Chronologer , whom Eusebius mentions , for as Suidas says , this Authour of the Cesti was a Libyan by birth , and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Scaliger in his Animadversions upon Eusebius calls him Sextus Africanus . But perhaps that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so he may be call'd Africanus Cestus from the title of his books , even as Clemens was call'd Stromateus . But this Africanus the Chronologer was born in Palestine says Eusebius's Chronicle ; and in a town call'd Emmaus , and his name was Julius Africanus , this Africanus was a Christian , but the other was a Heathen , as appears by his books . There was also another Julius Africanus who wrote a book De Apparatu Bellico , which book in the M. S. Copy of the King's Library has the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and under that title it is quoted by Politianus in his Miscellanies . The Grecians indeed were proud in prefixing titles before their books , they seem therefore to call those books Cesti which were fill'd with knowledge of divers kinds , like the Cestus , which amongst the Grecians signifies a Girdle wrought of divers colours : for that same reason were Clemens's books call'd Stromata . Vales. * Book 1. Chap. 7. a Eusebius wrote three most elegant books concerning Pamphilus the Martyr's Life , as Hieronymus witnesseth in his 1. Apology against Rufinus ; where he also quotes a piece of that work , out of the third book ; lie also mentions those books in his Epistle to Marcella ; 't was in Eusebius's third book De Vitâ Pamphili , wherein he wrote a Catalogue of Origen's works . Vales. b The Med. and Fuk. M SS . read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all in one word , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were both Martyrs , and Priests : therfore Pamphilus being a Presbyter , and a Martyr , may well be stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks in their Menologie● have three sorts of Martyrs , some they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. great Martyrs : some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. holy Martyrs , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishops , or sometimes Presbyters who suffer'd Martyrdome : all the rest they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , barely Martyrs : there is also another title yet , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but this is onely proper to Stephen , and Th●●la he being the first of men , and she the first of women which were crown'd with Martyrdom . Here we may see what decency the Greeks use in comparison of the Latines ; they give Epithe●s to their Saints , with which , as with titles they are honour'd , distinguished from other men . Vales. * That is , before his incarnation . a This Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is nothing else but difference of subsistence , which may appear by the words of Gregorius Nyssenus in his book De Differentiâ Subsistentiae , & Essentiae . Beryllus seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a person , after the manner of his times , which confounded these two terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the true signification of them , see Socrates's Ecclesiastick History , book 3 chap. 7. where these terms are largely discus'd . Beryllus erred in that he believed Christ had no proper personality before his incarnation ; but he was orthodox in that he holds Christ had not a Godhead proper to himself , onely the Godhead of the Father residing in him ; for the Godhead of the Father , of the Son , and of the Holy Ghost , is all one , the Glory equal , the Majesty coeternal ▪ otherwise there would be three Gods , not one God : therefore if this were Beryllus's opinion he may be excused : but he erred in that he asserted the Son by himself is not properly God , but has onely a derivative divinity from the Father . For if he asserted that the Son subsisted not personally before his incarnation , it follows that he deprived him of his Divinity . Vales. b ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be best explain'd by the words of Nicephorus , who says , he regain'd him gently , and calmly . Vales. c Hieronymus in his Catalogue , and also in his first Apology against Rufinus says , Eusebius wrote six books in defence of Origen , Rufinus translated the first of these books , and put it out under the name of Pamphilus the Martyr ; for which he is most severely reprov'd by Hieronymus , for that he set forth a book of Eusebius's , ( whom Jerome always calls an Heretick ) under the name of Pamphilus the Martyr . But R●●inus may make answer for ▪ himself from these words of Eusebius , who says that that Apology was written by both of them . Which also Photius confirms with his Testimony ; Photius's Biblioth . Chap. 120. From this book , as well as from Eusebius's own words , we may gather , that Origen had many Enemies and opposers , because of the newness of his opinions . The chiefest of them was Methodius , concerning whom , and the reason why he is not mentioned by Eusebius in his History , see B. 6. Chap. 24. note ( c. ) Vales. a ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here sigu●fies annumero● , I am reckon'd amongst . Vales. b This story concerning Philip the Emperour , whom Babylas would not admit into the Church , being then Bishop , is told by the Authour of Chron. Alexand. and also by Chrysostom in his Oration concerning holy Babylas ; but he does not name the Emperour . Vales. Pamphilus the Martyr in his first book of his Apology attests this of him . Vales. b There were two Celsus's , both Epicurean Philosophers , one of them lived in the Reign of Nero ; the other about the times of Antoninus , as Origen writes in his first book against Celsus : it was against this latter Celsus that Origen wrote eight most elegant books , which are still extant . This is the same Celsus , to whom Lucian Dedicates his book called , Alexander , or , the false Prophet ; being intreated by him to write the Life of that Impostor . In the end of that book , Lucian speaking to him , plainly demonstrates him to be an Epicurean . In the same place also he seems to mention Celsus's book intitled , The True Discourse . Vales. c Hieronymus in his 65 th Epistle mentions this Epistle of Origen's to Fabian . Vales. a 'T was said before , Chap. 33. that Origen was sent for into Arabia by the Bishops , to dispute against . Beryllus : wherefore this was the second time that Origen was called thither to dispute . Vales. a Origen wrote three sorts of books upon the Scripture , Commentaries , Scholia , and Homilies . His Comments he wrote for the sake of the Learned , and his Scholia also : but upon those books which did not require long and tedious Comments he made Homilies , adapted to the Peoples capacity . And this is that which Sedulius aims at in his preface to his Opus Paschale . See Hieronymus in his Prefaces to Isaiah , and Matthew , and also in his Preface to his Comments upon The Epistle to the Galatians : where he mentions this threefold work of Origen's ; onely instead of the word Homilia he uses Tractatus , i. e. discourses , which is all one : for Tractatus in Latine is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek . Concerning this threefold work of Origen , Rufinus speaks in his Epistle to Ursacius , which he prefixes before his translation of Origen's book upon Numbers . Vales. b Theodoret in his second book Fabularum Hareticarum , Chap. 7. calls these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and says they were so call'd from one Elcesa● . Epiphanius names him Elxaeus , a false Prophet , who joyn'd himself to the Ebionites , and was Authour of a strange , uncertain , and an unfix'd Opinion concerning Christ : which he relates , and which little differs from Theodoret's story in the place quoted . Hence it appears that this Elxaeus , and Elcesai are one and the same man. Epiphanius , in his Haresi Ossenorum , calls him Elxai , and says he lived in Trajan's time . At first , he says , he put forth a book full of Divine wisdom , and a Prophesying spirit : But afterwards he affirmed 't was no sin for a man to sacrifice to Idols , in the time of Persecution , if so be he do it not with his whole heart . The same also Origen here relates of these Elcesaits : but Epiphanius more plainly demonstrates this in his Haresi Samps●orum , where he says that these Elcesaei ( which we prov'd were the same as Elcesaits . ) had one Elxaeus , or Elxai Authour of their sect . Wherefore Scaliger in his Ele●chus Chap. 27. err's , where he says that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same person with Essaeus ; and that these Elcesaei or Elcesaits are the same as Essaei : then which nothing is more absurd Vales. c The Translatours , Rufinus , Langus , and Christophorson knew not the use and propriety of this Phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and so misinterpreted it : the word signifies no more then , qui sapit , or sapiens , a wise man : See that old verse of He●iod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to wise men . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ( as we before noted ) the same as nervm , a paire of stocks , wherein the feet are put : but in this place 't is used for Eculeus , a Rack : for , Eusebius in this place means , that Origen , being put upon the rack , patiently sustain'd the threats of fire , and other torments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in this place signifies the same as the Latine word Eculaeus , which the word added , ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently sheweth , for as often as this term signifies Stocks , or Shackles , we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely ; but when it signifies the Rack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly added ▪ as here we find it to be . Vales. * That is , the Judge was desirous to prolong his life , that so he might undergo the more Tortures . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the comfortless , or helpless ; which some Translatours did not understand ; this transposition in Eusebius is common . Eusebius here says nothing of the Aethiopian , who was suborn'd against Origen ; or concerning his denial of the Faith : Baronius with good reason thought these things were fabulous ; But Nemesius , in his book De Naturâ Hominis , Chap. 30. confirms that Narration of Epiphanius's . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) Not by my own counsel , not on my own accord . But the Fuk. M. S. and Georgius Syncellus's Chronicle read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maz. and Med. M. SS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Med. M. S. begins this Epistle where we have begun it . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Decree of the Persecution : and accordingly we have translated the place . Vales. c Erumentarii milites were Souldiers sent to seek after offenders , and to pick up all rumours and news . Constantine put down this sort of Officers ; they were also Deputies under Governours of Provinces , such an one was this Frumentarius , whom Dionysius here mentions . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Musculus and Christoph. translate Liberi , Children , which interpretation I doe not approve of . Vales. e Christophor . translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigena , one born and bred in that Countrey , the Translatour of Georg. Syncell . calls it incola ; neither of them rendring it well : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Country men , Rustick● . So in the Greek Councils we find , o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Countrey Presbyters . The Maz. Med. and Fuk M. SS . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so also does Alexandrinus use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Rusticks . Vales. f Sc●mpodia are low beds such as are used in great houses to this day , onely to sit in ; call'd Couches . So Libanius in his own Life uses the word : where he saith , pag. 47. that at home he us'd to lye upon a bed , but in the School he lean'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon a Couch . Hence 't is plain those Couches were made for the ease of sick people ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies unmade , without any furniture upon it . So Martial in his Apophor●tis , speaking of sheets , Nudo stramina nè toro pater●nt , Junctae nos tibi venimus sor●r●s . Vales. g We must refer this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who took me up , to Caius ▪ and the rest of the Presbyters , and not to the Riotous Countrey men , as Christophor ▪ does . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies together with the Bed or Couch on which he lay . Dionysius says nothing here of what hapned to him after the Rusticks forc'd him to leave Taposiris , having beaten the Guard : but in his Epistle to Domitius and Didymus , which is in the 7 th book , and 11 th Chapter , he saith , that he and Peter , and Caius were separated from the rest of their Company , and abode in a desert and dry place of Libya . Dionysius liv'd an Exile till the death of Decius the Emperour , and from that desert place he wrote Letters to Domitius and Didymus . Vales. a The Med. Maz. and Fuk. M. SS . call this man Fabianus , not Fabius ▪ so also Rufinus names this Bishop of Antioch . Vales. b I have tanslated [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a Poet : first , because there is great familiarity betwixt Poets , and Prophets , for the Diviners or Soothsayers us'd to deliver their Oracles in verse . Besides , the Aegyptians were chiefly delighted with Poetry , which Eunapius takes notice of . Moreover , no people were more malicious towards the Christians then these Soothsayers , moving the People to Persecute them , and encouraging them by their Oracles . Vales. * These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship of their Gods ] ought , as I suppose , to be expunged : for they disturb the sense , and were added by some Scholiast , to explain the preceding term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purloin ; See Tit. 2. 10. * Heb. 10. 34. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the terms here : what the words were , 't is hard to conjecture : in his Epistle to Germanus he calls them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious words ; ] and in this Epistle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , horrid words . ] Vales. e Here we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in his own house , but Nicephorus very ill reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning this Serapion , Bede , and Usuardus speak at the 14 th of November . Where they say he suffered in the Reign of Decius ; but they might better have said in the Reign of Philip. For Dionysius in this Epistle to Fabius expresly affirms that Serapion , and some other Martyrs , suffer'd before the death of Philip the Emperour . The same errour is committed in all Martyrologies concerning Apollonia the Virgin , which say she suffer'd in the time of Decius upon the 9 day of February . Vales. f Here he means the death of Philip the Emperour , who behav'd himself gently and kindly toward the Christians : therefore what passages are here next related , happened in the last year of the Reign of Philip : which thing Dionysius intimates in the beginning of this Epistle , where he says , the Persecution began a year before the Emperours Edict came out : but Christoph. did not understand this place , he rendring [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the alteration of the Emperours mind towards us . Baronius follows this errour of his , at the year of Christ ▪ 253. Chap. 102. Vales. g In the Kings M. S. and Stephanus's Edition , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read , but in the Maz. Med. Fuk. and Savil. M. SS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term , which is a great deal better as I think . For Dionysius here means that this Decree of Decius was so terrible , that it seemed to represent those most dreadfull times of Antichrist , foretold by our Saviour . Vales. h Christophor . mistakes in his translation of this place . I have rendred here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as if it had been [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Decurions or Magistrates : for these always assembled themselves at the reading of the Emperours Edicts in the Courts , and first of all executed his commands ; hence they were compell'd to be present at the reading of this decree , and immediately after it was read , to sacrifice to the Gods , according to the injunction of the Decree . Vales. i This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred vivae calcis incendio , a fire of unslaked lime ; so also we may translate the same phrase which is us'd a little after this , speaking of Epimachus and Alexander , where he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ instead of which phrase Nicephorus uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with lime . In Menaeo , on the 30 th day of October , there is mention of these Martyrs , Julianus , Cronio , and Macarius , where the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; burning lime being poured upon them . Vales. k Macar is derived from the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies blessed : Dionysius seems here to allude to those words of our Saviour , Matt. 5. 10. Blessed are they which are persecuted for righteousness sake , &c. Rufinus translates this place thus , Alius quidam , vir nominis sui Macarius , gente Lybicus . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original : it signifies properly any kind of iron-instrument to make incision : Dionysius does here mean by it , an engine wherewith they scraped the flesh from off the bones of the Christians . l These words [ also another Ammonarium . ] I have added out of Rufinus : for Dionysius said there were four women ; but we find but three , except , according to Rufinus , we adde these words . Vales. m Instead of Ater in Georg. Syncellus , and Niceph. we find Aster ▪ in Rufinus 't is Arsinus ; in the old Roman Martyrologie , which is mostly taking out of Rufinus , he is called Arsenius , at the 19 th of the Kalends of January . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rufinus renders a Troop of Souldiers ; him Christophorson also followes : but I had rather translate it a file of men . Some may perhaps think that these Souldiers were the Prefects Apparitours , and other officers , because they stood before the judgment seat , but I rather think they were legionary Souldiers of that legion which kept Garison at Alexandria , and were under the Command of the Emperours Deputy-Governour of Aegypt ; for at that time he who was the Emperour's Prefect in Aegypt , had not onely power in Civil affaires , but also in Military . In the old Roman Martyrologie the birth-day of these Martyrs is set down on the 13 th of the Kalends of January . Vales. o By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Subsellium , i. e. the place on which the Criminals while they are examin'd by the Judge sate . It is in some places call'd Ambon , or Pulpitum . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates thus , God thus triumphing by his Saints ; hence we may suppose he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus and Christophorson follow this translation of Rufinus : but we must take notice and see whether Dionysius meanes not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which I think he does , and therefore have so translated it . Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from whence the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which here occurs , is derived ) signifies one that looketh to another mans business , and that has the charge of his affairs committed to his care . a Herodotus mentions a mountain , called Arabius ; which Ptolomy and others call Troicus . Christophorson therefore does not well in calling it a mountain in Arabia . 'T is a little after called Arabicus , from its vicinity to Arabia . Vales. b This place ought to be taken notice of for this one thing : for of all the Writers which came to our hands , there is none ( that I know of ) who is ancienter then Dionysius Alexandrinus , that mentions the Saracens . Indeed Ammianus Marcellinus says in his 14 th book , that he mention'd the Saracens amongst the Acts of Prince Marcus. So also says Spartianus , ( in Nigro ) saying they were conquered by the Roman Souldiers . Vales. c It was the opinion of the Ancient Fathers , that Martyrs should be Christs Assessours , and should judge the world together with him . So says Eulogius , Bishop of Alexandria , in his 5 th book against the Novatians : but Photius in his Biblioth . reproves this Opinion . ( Photius says ) that those words of S t Paul in the 1 Epistle to the Corinthians 6. 2. Know ye not that the Saints shall judge the world ? must not be understood as if the Saints were to be judges with Christ : Paul , says he , onely meaneth thus , that other men who had not lived so piously should by the Saints means he condemned . As it is in the Gospel , The men of Ninevie , and the Queen of the South shall rise up in judgement against wicked men , and condemn them , Matth. 12. 41. Photius took this Exposition out of Chrysostome ; but Eulogius's Opinion seems the truer to me . For if the Martyrs are now colleagues of Christ in his kingdom , Why may not they be partakers of his judgment ? Moreover , Christ expresly promised the Apostles , That they should sit on twelve thrones , judging the twelve tribes of Israel , Matth. 19. 28. Vales. d This place must be rendred according to our translation ; though Langus and Christoph ▪ translate it , as if the Martyrs admitted the Penitents into the Church : which they could not doe , being in bonds . Moreover the Bishops onely had power of reconciling Penitents , the Martyrs could onely intercede for them , and write commendatory letters in their behalf ; though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred passively , as in the 3 d Chap. of this 6 th book . Vales. e Communion in the Church is twofold , of Prayer , and of the Sacraments , that of the prayers was granted to Penitents after a certain time ; but the Communion of the body of Christ was not granted except to them who were reconcil'd after long time of repentance . But Dionysius here means private Communion ; now that I call private Communion , which was granted to any one by some private persons and not by the Bishop , whose power and duty it was to grant it . The thing these private persons granted , was this ; these Martyrs and Confessours permitted penitents who desired their pitty and intercession , to pray to God with them . Vales. * That is , the lapsed . † That is , the pure . a Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Decretus significatur quid facto opus esset , but the other Translatours in my Opinion turn it better , by translating it thus ; Decernitur ab omnibus . Vales. b Rufinus confounds , and mixeth this Epistle with that which Eusebius afore mentioned , for he owns but two Epistles of Cornelius , Hieronymus in his book , De Scriptoribus Ecclesiasticis , reckons up four , but Eusebius in this place gives us an account of three onely . The first , and the third seem as if Cornelius had writ them in Greek , which may be proved by several Arguments , for Eusebius quotes several things out of the third Epistle , but does not in the least signifie that it was ever translated out of Latine into Greek , which thing he always does as often as he quotes any Latine Authours . Moreover , in this very Chapter Eusebius signifies that the first Epistle was writ in Greek , for speaking of it , he adds that there was another Epistle of Cyprian annex'd to it , which was written in Latine . Which clause certainly he had not added , had not Cornelius's Epistle been written in a contrary Language . Vales. c Concerning this Maximus the Presbyter , Urbanus , and Sidonius Confessours , how they deserted Novatianus , and were converted to the Church , see Cornelius the Pope's Epistle to Cyprian . There was also at the same time another Maximus Presbyter of the Church of Rome , whom Novatianus Imploy'd as Embassador to Cyprian into Africk , together with Mach●us ▪ and others : Afterwards the Schismaticks made this Maximus a Bishop in Africk , as Cyprian in his Epistle to Cornelius tells us , Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to catch a man in the very act of Robbery , whilest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things which he hath stolen are yet in his hands , hence it signifies to being any plot , robbery or any other wickedness to light , to bewray , or disclose . Vig●r . Idi●● . pag. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase here in the originall ) has the same import with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is a proverbial speech in Greek , and signifies , ex insperato , improvis● ; i. ● . unlooks for , or on a sudden . See Erasm. Ad●g . pag. 46. Edit . F●ob●● . f The●dores in his 3 ● book of his H●●●●le . Fabu● . Chap. 5. w●●tes , that Novatus himself went into Italy to fetch th●se Bishops , and when he , with the Bishops upon their journey , came into some town or other , he forced them to Ordain him , which those Bishops complain'd of when they came to Rome ; but this Epistle of Cornelius refutes that story of his . Vales. g Go●●●●ius 〈◊〉 this a● imperfect , and ineffectual Ordination , because it was solemniz'd by Bishops of another Diocess , and not by those Bishops who had the right and power of Ordaining the Bishops of Rome , which were the Bishops of Ostia , T●bu● and others ; 't was also ineffectual and vain , because it was done by men who were drunk , by force , at the tenth hour of the day , none of the Clergy , or people being present , and lastly , because another Bishop was before regularly Ordain'd . Cornelius both here , and in his Epistle to Cyprian , says Novatianus was Ordain'd by thr●● Bishops , whereas P●●ia●●s says , in his a d Epistle to 〈◊〉 , he was Ordain'd by the letters commendatory of the Confessours : but these differences we may thus reconcile . Novatianus was named to be the Bishop , by the Epistle of the Confessours , but was afterwards Consecrated by three Bishops . Vales. h Hence we may gather that Cornelius degraded the Bishops which assisted in the Consecration of Novatianus , and also excommunicated them all , except one who by the mediation of the people , obtain'd the Priviledge of the communion which the Laicks have : Which was to kiss the Bishop after they had taken the Eucharist of him , as Hieronymus , and Paulus Diaconus affirm . Vales. i This is spoken Ironically of Novatianus , because he himself ( as Cyprian in his first Epistle to Cornelius witnesseth ) boasted he was a Defender of the Gospel of Christ. Vales. k The same words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are in the Epistle of Cornelius to Cyprian : where the Confessours , who deserted Novatianus , use these words , as a renunciation of their former Principles , by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is here meant the Church of Rome . Vales. l Hence we may gather how many Churches there were then at Rome , for every Presbyter had his particular Church ; so that if there were 46 Presbyters , there were also 46 Churches : See Baronius in the year of Christ 57. Vales. m Some Editions read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but without doubt the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Rufinus renders it , indigent persons , or as the Roman Clergy explain it , persons who could not maintain themselves . Chrysostome in his 67 th Homilie upon Matthew , saith , that the Church of Antioch in his days , though it had but small revenues , yet reliev'd above 3000 widows and virgins daily , besides strangers , Lepers , and Prisoners : and besides Clerks , whom it supplied with meat and cloathing . Vales. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus very well renders p●●●u●us , be sprinkled ; for people which were sick , and baptiz'd in their beds ▪ could not be dipped in water by the Priest , but were sprinkled with water by him : this Baptism was thought imperfect , and not solemn for several reasons . Also they who were thus baptiz'd were called ever afterwards Cli●i●i , and by the 12 th Canon of the Council of Neo●●s●re● , these Cli●i●i were prohibited Priesthood . Chrysostome describes this sort of Baptism in his 60 th Homily Tome the 2 ● ( to the Catechumen● ▪ ) Cyprian , In his 76 th Epistle ▪ ●old● this Baptism to be lawfull , and perfect . Vales. o The Canon was this , that they who were baptized in their beds , if they recovered again , should afterwards go to the Bishop , that be might supply what was wanting in that Baptism ; Novatianus is here accused by Cornelius , because , after his recovery he never 〈◊〉 to the Bishop for the completion of Baptism , as the Canon of the Church injoyneth : for it is expresly commanded in the 47 th Canon of the Council of Laodicea , and in Chap. 38. of the Council of Eliberis . Vales. p Rufinus thinketh that by this phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is meant the Chrism , but I rather think he means the imposition of hands , by which the Bishops gave the holy Ghost to them who were baptiz'd . Cyprian , to Jubaianus , confirms our Interpretation . 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sign , or mark , it also signifies , to lay hands on , as Innocentius uses it in his 3 d and 6 th Chap. to Decentius , and Marcus in his life of Porphyrius Bishop of Gaza , and Ambrose ( or whosoever it is who is the Authour of those books ) upon the 4 th Chap. of Paul's Epistle to the Ephesians . This sealing of the baptized was sometimes perform'd with the Chrism , ( that is ) when the Person , in case of approaching death , had been baptiz'd by some of the inferiour Clergy , and not anointed ; but if he had been perfectly baptized before , onely imposition of hands by the Bishop was required , as the Canon Arausicanus tells us . Hence I conjecture arose the custom of not using the Chrism in Baptism amongst ▪ the Novatians , ( as Theodoret tells us they did no● , in his third book Haeret ▪ Fabul . ) because their Ringleader Novatianus received Baptism without the Chrism . Vales. q Hence we may gather that Novatianus immediately received Priests Orders being never Ordained Deacon , or Subdeacon : which thing was at that time customary in the Church , as we may see in Origen and others . Vales. r Formerly Bishops could not Ordain Priests without the consent of the Clergy , and People . Now concerning the requiring of the peoples votes in the Election of Presbyters , the Nicene Fathers themselves do evidence that , in their Synodical Epistle to the Bishops of Aegypt . Out of several places of that Epistle we may gather , that the consent of the people was required in the Ordination of Clergy men . The holy Fathers also in that same Epistle deprive those Bishops who adhered to Meletius the Schismatick , of all authority of proposing their names to the people , who were to be admitted into holy Orders , and onely granted it to those Bishops who were pure from all Schism . For , in those days , the Bishops gave up the names of them who were to be Ordain'd to the people , that if they had any thing to object against any of them , they might attest it openly ; as we may read in the Sacramentarium of Gregory the great . There is also an excellent passage in S t Chrysosto●● ●pon this same thing in his 18 th Homily upon the 2 d Epistle of Paul to the Corinthians . We have the whole solemnity excellently describ'd in the Sacramentarium of Gregory the Great , pag. 236 ▪ upon which place consult the Annotations of that most learned man Hugo Menardus . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Degree or Order of them who have any Office in the Church . So Cornelius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytership . Eusebius , and 〈◊〉 very often use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dignitie of a Bishop ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any degree whatsoever . Vales. t It was the proper duty of the Priest to deliver the Eucharist , and the Cup into the hands of the Receivers . See Chrysostom's 46 Homily upon Matthew : in the 2 ● Council of Orleans , Chap. 15. the Deacons are forbid to presume to deliver the body of Christ to the believers , when the Priest is present . Vales. u Every oath has a curse annexed to it , which though it is not always expressed ( as in this place ) yet may be tacitly understood ; which thing the Latine Translatours did not take notice of , and hence they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie ▪ before he had devoted himself to him , ( i. e. ) as they supposed to Novatianus : but I had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with George Syncellus . The meaning of the place then is this , that the unhappy man was not permitted to tast , before he had solemnly cursed himself . Vales. † This phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of saying Amen ] has the same import with what Cornelius has said a little before , viz. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of blessing him . ] For the faithfull ( when they received the Eucharist from the hands of the priest ) used to answer Amen , after the Priest , delivering the Sacrament , had said , The body of our Lord , &c. See Ambros. in his B. 4. Chap. 5. De Sacrament : Cyrill of Jerusalem , in his last Catechism : and August . B. 12. Chap. 10. against Faustus . Vales. x Concerning this Moses , a Presbyter of Rome , Cyprian in his Epistles does speak frequently . After the Martyrdom of Fabianus Bishop of Rome ( who suffered Anno Christi 250 ) this Moses was apprehended , ( together with Maximus the Presbyter and Nicostratus the Deacon , ) cast into prison , where after 1● Months , and 11 days , he dyed . See Cyprian's 15 th Epistle to Moses and Maximus . Vales. y Moses being a Presbyter had no authority to excommunicate his fellow-Presbyters : all he could doe was to separate himself from their communion , when they came to visit him in prison . This phrase here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he deprived him of communion ] the ancient writers frequently used , when they spake of those Presbyters , who abstained from communion with others . See Paulinus in the Life of S t Ambros. Moses's depriving of Novatianus of communion was , I suppose , done by him a little before his death . For at first Moses the Confessour had communion with Novatianus : and when the Clergy of Rome wrote that Epistle to Cyprian ( which among Cyprian's Epistles is accounted the 31 , ) Moses then had communion with Novatianus ▪ for both of them subscribed that Epistle . Moreover , Novatianus himself wrote an Epistle , as Cyprian attests in his Epistle to Antonianus : from which Epistle we may perceive the wit and eloquence of Novatianus ; for that Epistle , we must confess , is a most elegant piece ; and it was written when Moses had been a year in prison , as may be collected from Cyprian's Epistles to Moses . Vales. z Who these five Presbyters were , who with Novatianus made a Schism , 't is to me unknown . I can't think that Maximus the Presbyter and Confessour , who with Urbanus , Sidonius , Nicostratus , and the rest of the Confessours were reduced by Novatianus , adhered to his party any long time ▪ For Maximus and the rest of the Confessors went over to Novatianus's party after Moses's death . Indeed Novatianus separated himself from the Church before Moses's death , which happened in February , Decius 3 , and Etruscus being Consuls : but the confessours did not betake themselves to Novatianus's ●ide till after Moses's death . So great was the power and authority of Moses . Besides , 't is evident the Confessours were not dismist of their imprisonment till Moses was dead ; for why should they be freed rather than Moses ? Therefore they became Novatianus's followers after Moses's death . One Maximus , name-sake to Maximus the Presbyter and Confessour , seems to have been one of these five Presbyters ; whom Novatianus sent as his messenger afterwards into Africa . Vales. a He means that none of the Clergy , or Laity , were moved with his entreaties so as to think him worthy of absolution . ( For the people's suffrages were required when any one was to be received into the Church , who for any fault had been excommunicated . ) And the Bishop himself sometimes asked the Consent of the people . The people also did often intercede for the penitents to the Bishop , as we may see in the preceding Chap. in the Epistle of Pope Cornelius to Fabian Bishop of Antioch . Vales. b Some one may perhaps ask why Serapion did not rather send for the Bishop , whose Office it was to reconcile penitents . The Bishop had given this authority to the Presbyters for fear least he being absent any one should die without absolution and the Communion . See Epiphanius in his Heresic of the Arrians . This custom of committing this authority to the Presbyters was usual in all great Cities . Vales. c This was the Decree of the African Synod about the same time that Dionysius wrote these things . Vales. d In the Savil , and Fuk. M. SS . before this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] there are some words inserted which also Christophor . inserts in his translation : it may appear from this place that the Sacrament was delivered to such penitents in case of necessity , without the reconciliatory imposition of hands . And this communion was called , the viaticum . See Canon the 77 and 78 of the 4 th Council of Carthage , and the 39 th Carton of the first Council of Arausica : this Communion was called also dispensatoria , because it was granted to dying penitents , before the completion of the full time appointed for Repentance , and if the penitent communicant recovered , it was perfected after his recovery by imposition , he compleating his time of repentance . Vales. e This that Dionysius here says concerning the giving of the Eucharist to the boy to carry to the sick person , ought not to seem strange , for it was frequently done a long time after ; So that S t Udalric thought it necessary expresly to prohibit it , in his Synodical speech which Gretser published together with the Life of Gregory the seventh Chap. 20. But that which Gretser takes to be S t Udalric's Oration , I found lately to be the Synodical Epistle of Ratherius Bishop of Verona to his Clergy . And so 't is intitled in the old Laudunensian M. S. Vales. f Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , he commanded it should be given him being dipped . So the Antients us'd to dip the Consecrated bread in water , as Adamannus witnesseth in his 2 d book concerning the Miracles of S t Columba , Cap. 6. And Bede also in the life of S t Cuthbert , Chap. 31. and in his Poem upon the same man's life ; and several other Ecclesiastick Writers . But the Eucharists being put into the mouth of sick persons , is mentioned in the 76 th Canon of the 4 th Council of Carthage ; which Canon is , concerning sick persons , who desired repentance , but were speechless before the Priest came to them . See the contents of that Canon . Vales. g Langus , Wolfius and Musculus render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by the Latine word confiteri ; which ▪ in my opinion , is intolerable . Christoph. renders it , in numerum Confessorum referri , to be reckoned amongst the Confessours : which Translation ▪ I like , if it be understood thus ▪ referri ● Christo , to be reckoned by Christ. For Dionysius alludeth to Christ's words in the Gospel . He who shall confess me before men , him will I also confess before my Father , &c. Matth. 10. 32. Vales. a Hieronymus , in his Catalogue ▪ where he relates the beginning of this Epistle , instead of Novatus more truly writes Novatianus . And so in George Syncellus's Chronicle we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rufinus says that Dionysius wrote two Epistles after the same Copy ; one to Novatus , another to Novatianus ; and at the end of Dionysius's Epistle to Novatus , which Eusebius here rehearseth , he addes thus much , and he wrote these same words to Novatianus : which words are no where found in the Greek Text. The Greek writers being deceived through the likeness of the names , make a confusion betwixt Novatus , and Novatianus , using them both to signifie one and the same person . Our Authour Eusebius is also guilty of this mistake . Vales. a Hieronymus in his book , concerning the Ecclesiastick Writers , saith , that Dionysius wrote this Epistle about Repentance , and the order , or degree of sins , to the Armenians . Vales. b Musculus and Christophor ▪ translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an hortatory Epistle ; but not well ; Eusebius uses the same word in his former books . Vales. c In the Maz. Med. and Fuk. M. SS . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Bishop of Armenia the less , as I think . Vales. d We must understand this News was written in the same Epistle ▪ and not in another , as Christophorson thinks . Vales. e Rufinus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ministeriis , as if the Epistle were so intitled , because it treated concerning the Ministers of the Church . Jacobus G●ar , who published Georgius Syncellus , and illustrated him with his Notes , thinks that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a kind of an Ecclesiastick Epistle , as were the Synodical , the Dimissory Epistles , and the like : but I rather affent to Rufinus , that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because i● treated concerning the Duty of a Deacon . Vales. Notes for div A38749-e193410 a Decius the Emperour had 2 sons , the elder was named , Quintus Herennius Etruscus Messius Decius ; The younger , Caius Valens Hostilianus Messius Quintus . They were both made Caesars by their father , and afterwards Augusti , as may appear by their Coins , and the inscriptions upon them . Vales. b Eusebius in his Chronicle saith Decius Reigned one year , and three moneths . Aurelius Victor saith he died after he had Reigned two years compleat . But Victor in his Epitomy saith he Reigned 30 moneths . Eusebius in his Chronicle Assigns one year and three moneths to Decius , because he had before said that Philip Reigned seven years , whereas he Reigned but six . After his death Decius proclaimed himself both Emperour , and Consul , which was in the year of Christ 249. And in the year 250. he was again Consul . And also the year after he kept his Government , as we may gather , by a Decree of the Senate which was made in that year , which Pollio in Valerian relates . Wherefore he died the year following , together with his sons ( when Gallus , and Volusianus were Consuls , ) being all kill'd in the Wa●●s in Thrace . Vales. c Baronius placeth Origen's death at the year of Christ 256 , in the third year of Gallus and Volusianus ; Eusebius here placeth it in the same year that Decius died ▪ and Gallus began to Govern. But Eusebius himself in the 36 th chap. of the 6 th book of this History confirmeth what Baronius saith : for he says that in the 3 d year of Philip the Emperours Reign , Origen was above 60 years old . And from the 3 d year of Philip's Reign to the 3 d year of Gallus and Volusianus's Consulship , 't is 9 years . Moreover , if we say Origen liv'd 69 years , and died in the first year of Gallus the Emperour , he must necessarily be born in the 4 th year of Commodus the Emperour : but the Chronicon Alexandr ▪ assigns his birth to the ninth year of that Emperour . Vales. d Some Copies , as the King's M. S. and Stephan . Edit . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And make it a Metaphor taken from them who sail with tide and stream . Vales. a At these words we should begin the 3 d Chapter , for what follows concerning Cyprian , ought to be contained in the same sentence with these last words in this Chapter . And before these words in all books we find a distinction , which shews , here is to begin another Period . But Musculus , and Christoph ▪ begin the third Chapter where we doe . Vales. a Cyprian was not the first Authour of this Opinion ; but Agrippinus , who was Bishop of Carthage a long time before him , having assembled together the Bishops of Africa and Numidia , made a Decree that Hereticks should be rebaptized , as Cyprian saith in his 71 and 73 Epistles . Therefore Cyprian ought here to be excused , who onely endeavoured to maintain his predecessours Opinion , which was established by the Authority of a Synod . But this Custom of rebaptizing Hereticks , had been used in Cappadocia time out of mind , as Firmilianus Bishop of O●sare● in Cappadocia testifieth in his Epistle to Cyprian . Vales. b The Epistle of Stephen to the Bishops of Africa is in the 74 and 75 Epist. of Cyprian . Firmilianus also , in his Epistle to Cyprian , relates some heads of that Epistle , and confutes them . Vales. * To Stephen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here ) his some allusion to Novatus , or Novatianus's name : other Greek Authours call that which the Latines call Novitates haereseon , Novelties , innovations , or newness of Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a Baronius from this Epistle of Dionysius's ( at the year of Christ 259 ) gathers that the Eastern Bishops had renounced their Errour , and adhered to Stephen's Opinion , that Hereticks were not to be rebaptized . But any considerate reader of this Epistle will find it far otherwise . For the subject of this Epistle is twofold . 1. Whether Hereticks were to be rebaptized . 2. Concerning the unanimity of the Oriental Churches , which had abominated the Novatian Heresie , and Decree'd that the lapsed should be received . He therefore tells him , that Demetrianus Bishop of Antioch , Metropolitan of the East , and the rest had subscribed to this Opinion : which he knew would please Stephen , because Fabius , Demetrianus's predecessour , endeavoured to establish the Novatian Heresie , as Dionysius before signified in the end of the 6 book of this History . Vales. b These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a little farther ] are not in the Fuk ▪ and Savil M. SS ▪ but Syncellus , Nicephorus , King 's Maz. and Med. M. SS . have them , and though some will have these words to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more Remote Churches , yet I think that they are Eusebius's own words , repeating the heads of Dionyfius's Epistle . And this is my reason , because in most of our M. SS . there is a middle distinction at these words ; therefore we translate it thus , a little further he writes . Vales. c This City was in Dionysius's days , and also till Constantinus's time called Aelia . It was afterwards called Jerusalem ( as I before noted ) through the pride of the Bishops of that See , who termed themselves the successours of James the Just : hence is it that Rufinus never calls it Aelia but according to the manner of his times , always Jerusalem . Vales. d The Church of Rome was wont formerly to relieve other Churches , and to send money and cloathes to the Brethren in ▪ captivity , and to those which wrought as slaves in the Mines . So Dionysius Bishop of Corinth saith in his Epistle to Pope Soter ; which Epistle Eusebius quotes in his fourth book chap. 23. Eusebius also in that same place says that this laudable custom continued in the Church of Rome in his days . And to that purpose Collections were made in the Church . ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies , to supply one with all things necessary for a journey , viaticum praebere , and also it signifies ( as it does here ) to relieve charitably , as we do beggers , with money , or Alms. So Clemens Alex. in his first book Stromat . and Chrysost . in his 67 Homily upon Matthew , use the word . Vales. e Stephen wrote another Epistle , ( besides that we mentioned , before he wrote to the Bishops of Africa , ) to the Eastern Bistops , which Firmilianus mentions in his Epistle to Cyprian , near the end : where Firmilianus says that he broke off all peace and friendship with the Eastern Bishops , but he did not , onely threatned that he would renounce all communion with them , if they persisted in their old Opinion , as Dionysius here expresly testifieth . It is certain that Stephen never proceeded in this matter farther then threats ; for after Stephen's death , Dionysius wrote to Xystus desiring his judgment in that point . For Dionysius inclined to the Opinion of the Africans , and the Eastern Bishops , as Hieronymus witnesseth . Firmilianus in his foresaid Epistle does strangely aggravate the business , so that some think from his words they may gather that Stephen excommunicated those Bishops : he was indeed much displeased that the African Synod should pretend to di●anul so ancient a custom , and make Decrees , that Hereticks should be rebaptized , without the knowledge of the Church of Rome : but he never broke peace with them , nor excommunicated them : for he wrote an answer to Cyprian . And although his letters to Cyprian were something sharp , yet they still remained friends : for Cyprian afterwards in his letters to Pompeius , called Stephen brother . In fine the Africans , notwithstanding Stephen's letters , rebaptized Hereticks till the times of Constantine , as we may see from the Council of Orleans . Vales. f He meanes by these great Synods , the Synod of Iconium , of which see Firmilianus's Epistle to Cyprian ; the Council of Synnada , and the Council of Carthage under Cyprian : in which Council above eighty Bishops gave their opinion , some of which were Martyrs and Confessours : in the Council of Iconium fifty Bishops met , as August ▪ attests in book 3. and chap. 3. against Cresconius . But the Eastern Churches , especially the Churches of Cappadocia , still retained their old custom of rebaptizing Hereticks . And that custom remained amongst them even till the first Synod of Constantinople . Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading we follow , and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is us'd in Eusebius before . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , post illud capitulum , after that chapter , or head of his discourse . Dionysius's Epistle to Xystus consisted of two principall heads , which were the matter and subject of the whole , ( viz. ) Concerning Hereticks being rebaptized , and concerning Sabellius his Heresie . Vales. b These Hereticks were very ancient , even before Sabellius , though those who maintained these opinions were afterwards all so denominated , from Sabellius . For we find this was the opinion of Praxeas , against whom Tertullian wrote . After Praxeas followed No●●us , ( See Epiphan . Heres . 57. ) from whom they were called Noctiani . Suddenly after No●tus arose Sabellius , from whom all which held the same opinion were afterwards called Sabellians . This Sabellius ( the reviver of this Heresie ) was a Lybian , born at Ptolemai ▪ a City of Pentapolis : He affirmed the Father , Son , and holy Ghost to be but one subsistence , one person under three several names , which in the time of the Old Testament g●ve the Law under the notion of the Father : in the New , was made man in the capacity of the Son , and descended afterwards upon the Apostles , in the quality of the holy Ghost . Dionysius undertakes this man ; but managing the cause with too much eagerness and fervency of disputation , he bent the stick too much the other way , asserting not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a distinction of persons , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a difference of Essence , and an inequality of power and glory . Upon which account he is severely censured by S t Basil , ( Epist. 41. ad Magn. Philosoph . ) and others of the ancients , as one of those who in a great measure opened the gap to those Arrian impieties which afterwards broke in upon the world . c Dionysius here seems to mean his Epistle to Ammon Bishop of Berenice , and that to Telesphorus , and that to Euphranor : all against Sabellius ; Eusebius mentions these Epistles , in Chap. 26. of this seventh book . Athanasius in his defence of Dionysius Alexandrinus mentions but one Epistle of Dionysius's to Ammonius and Euphranor . Dionysius was accused by some Bishops of Aegypt , for speaking some things about Christ in that Epistle which were not Orthodox . Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye skilful Tryers or Examiners , are no where ●ound in the Apostle , indeed we have , in the first Epistle to the Thessalonians chap. 5. ver . 21. these words , prove all things , and hold fast that which is good : which are the same in effect with these , be ye Tryers , &c. But Origen , and Hieronymus say that these words , Estote boni Trapezit● , are an express command of our Saviour's . And that the place out of the Thessalonians above quoted has relation to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and exactly agrees with them , wherefore I am of the same mind with the Learned Usher , who in his Proleg . to I●nati●s's Epist. cap. 8. says , this command of Christ is taken out of the Gospel according to the Hebrews . These words are also quoted in Cyril Hierosolymit . his 6 Catechism , neer the end . Vales. * The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word occurs Matth. 25. 27. where our translation renders it Exchangers . The Israelites being bound by the Law ( Exod. 30. 13. ) to come up to Jerusalem , how far soever they dwelt from it , and there to sacrifice , and offer the half shekel for the use of the Temple , ( which by the length of their journey they were sometimes disabled to do ) these Trapezitae set up their tables in the very Temple , that so they might traffick with all that had use of them ; in like manner as others brought Oxen and Sheep and Doves , to sell there to them which had not brought their sacrifices with them . See D r Hammond on Matth. 21. v. 12. b Here we may see the Difference between Apostates , and those which are simply called Hereticks . Apostates were them , who had been baptiz'd in the Catholick Church , but had deserted the Church and revolted to Hereticks : Simple Hereticks were those who had never been admitted into the Church . And this was the custom in the Church that Apostates as well as simple Hereticks should be received ( when they returned to the Church ) by imposition of hands . S t August . in his 48 Epistle to Vincentius saith , the Church dealt more kindly with them who were never received into the Church , ( that is with them who were simply Hereticks ) then with them who had been received into her and deserted her , ( that is Apostates ) This is therefore the sence of Dionysius's words here , as we may gather by the afore mentioned words of S August . Dionysius here says , Heraclas his predecessour had this form of admitting Converts , who had been Apostate Hereticks , into the Church . He required a publick confession ( which is called Exomologesis ) of the Principles of that Heresie which they had followed ; but he did not rebaptize them , because they had been before baptized : immediately after this confession he laid hands upon them ( as we may gather from Dionysius's words ) this imposition of hands upon an Apostate , and a simple Heretick , was different . The one was ad panitentiam , in order to Repentance : the other was ad tradendum Spiritum Sanctum , for the delivery of the Holy Ghost , the first was used at the admission of Apostates , the other at the admission of them whom they called pure Hereticks . See Cyprians Epistle to Stephanus . Vales. * In the Med. M. S. and Rob. Stephens's Edit . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for they had received the holy Spirit , &c. ] In the Kings , Maz. and Fuk. M. SS . the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit ] is wanting : which in my judgment is the truest reading . For Dionysius gives the reason why Heraclas did not reiterate Baptism in the admission of Hereticks in these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptism ] [ for they had before received holy Baptism from him . ] Dionysius calls Baptism holy , to difference it from the Baptism of Hereticks ; which Cyprian , Firmilian ▪ and others ( who at that time defended the opinion of not rebaptizing Hereticks ) call profane : Dionysius was a favourer of their party , as appears both from his Epistles here quoted by Eusebius , and also from S t Jeroms testimony . Vales. c That these Synods were before Dionysius Alexand , his time , we may easily gather by his own words here : for he expresly affirms that these Synods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long before our time . The same thing Firmilianus witnesseth , in his Epistle to Cyprian concerning the Synod of Iconium . This Synod was a long time before the days of Stephen Bishop of Rome , as we may gather by Firmilianus's words in his said Epistle to Cyprian , where he expresly affirms that this Synod of Iconium had been long since assembled : Also Dionysius Alexand. in his Epistle to Philemon Presbyter of Rome , which he wrote about the beginning of the presidency of Xystus , saith , that this Synod was solemnly assembled by the Bishops which preceded him a long time . Therefore this Synod seems to have been assembled about the end of Alexander Severus's Reign : about which time , as Euscbius in the 6 th book of this History recordeth , Firmilianus was newly promoted to the dignity of Priest in the Church of Caesarea . Therefore I cannot assent to Baronius , and Binius , who reckon this Synod of Iconium in the year of Christ 258 which was the 2 d year of Stephen's presidency . Vales. a The Maz. Med. Fuk. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and truely , as we afore noted book 6. chap. 45. 'T is strange that we find the true name of this Heretick only in this place of Eusebius . Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what may be the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this place may be best conjectured by considering the divers significations of the word , for from the various meanings of the word , arose the different translations of this place . ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to reject , to scorn , sometimes to disgrace , or dishonour , as Hesych . saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to esteem , or value one , but to despise : so Clemens Alexand. Stromat , book 4. uses the word . ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Novatianus who did not allow but condemn the Baptism of the Catholick Church , is fitly said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i. e. ) he rejected , and contemned that Baptism as unprofitable and ineffectual to salvation . Vales. c T was the custom for the Catechumeni , or Catechized , before the receiving of Baptism to repeat the Creed . And at every Article the Priest asked them whether they believed , to which they answered , yes I believe : wherefore when they said that they believed the Remission of sins , Novatianus who did not allow Remission of sins , but abolished it , must also abolish that confession of faith which the Catechized repeated before Baptism . See Cyprians 70 and 76 th Epistle . Vales. d It is very difficult to understand what Dionysius here means by saying Novatianus banished the holy Spirit from the Brethren : Perhaps by the holy Spirit he means the grace which was given to penitents by imposition of hands when they were admitted into communion , after the performance of the duty of Repentance . But then these words are very obscure ( although there was some hope that it still rested in them or would return to them again . ) 'T is plain and evident that Dionysius here speaks concerning them who had lapsed , but how can the holy Spirit be said to abide in them who had sinned ? indeed it may be said to return again to them after their repentance , but can in no wise abide in them , for the Scripture saith , Every soul which sinneth shall likewise perish . We must then understand it of them who had lapsed through weakness and ignorance : who in those days were called libellatici , or sacrificers , ( who had purchased libells of security from the Heathen Magistrate , for fear least they should be compelled to sacrifice ) for such as sin through weakness or ignorance do no● forfeit the grace of the Spirit : but if this explication please not , we will understand it spoken of the faithfull : some of whom retained the holy Spirit which they received in Baptism , some lost it . From them who had lost it , Novatianus utterly expelled and banished the holy Spirit , by denying them Repentance and Peace , by which the grace of the holy Spirit is regained ; he drove it away from them who retained it , and kept it , by insinuating into their minds false and sinister opinions of the holy Ghost , as that he was unmerciful , implacable , &c. And so denied them , and utterly deprived them of all hopes of pardon for sin committed . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christophorson rendred susceptio in Ecclesiam , a receiving into the Church ; 't is by Musculus rendered susceptio only ; which Version I rather approve of . For Baptism is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in it God receiveth us as his sons : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be translated perceptio , for so Baptism is stiled in the M. S. Acts of the Passion of S t Genesius Mimus . Vales. b When the Priest had finished the solemn prayers at the Eucharist , all the people with a joynt acclamation used to say aloud Amen , ( that is ) so be it . We must understand that place of S t Paul in the first Epist. to the Corinth . Chap. 14. v. 16. to be spoken in reference to this Custom , in which place S t Paul taxeth the Hebrews , who used the Hebrew or Syrian language commonly in their Oblations and Divine Service , when the Grecians were present with them , ( as the Commentatour says upon the place . ) This word Amen denotes the assent of the people to the prayer made by another before them , and it is an expression of affirmation , which the Church still retaineth . Vales. c From these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we may gather that the Communicants came to the Altar , and received the body of Christ from the Presbyter , standing up , and not upon their knees , as we do now : had it not been so , Dionysius would not have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which word we find to be properly used in reference to them who minister at the Altar . Chrysostom in his 41 Homilie , upon the first Epistle to the Corinth . useth [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for the Priest ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he useth to signifie the Laity . But in the 44 Canon of the council of Laodicea all Communicants were prohibited from coming to the Altar , except the Priests . Vales. d In the Primitive Church the faithful Communicants came to the Altar with their hands carefully washed , and when they were about to receive the body of our Lord , they stretched out their right hands bending them and making them hollow , and they put their left hands under them least they should drop any of that holy food . See Chrysost. 3 d Homil. upon the Ephesians , and also his 52 Homil. upon Matthew . Vales. a Baronius ( at the year of Christ 257. cap. 7. ) does excellently well explain this passage of Dionysius's ; to wit , concerning the space of time , during which Valerianus's persecution lasted . For whereas Valerian reigned almost seven years , as 't is acknowledged by all ; in his former three years he was mild towards the Christians , but in his latter triennium he raised a persecution against the Church . Valerian began to reign in the year of Christ 253. ( about the end of the year ) Volusianus 2 and Maximus being Coss. This is manifest from the old Coins produced by Occo and Goltzius , wherein Valerian is inscribed TRIBVN . POTESTAT . 3. Consul 3. Also , TRIB . POT . 5. Cos. 4. The same may be gathered from Gallienus's Coins . Vales. b By these Christian Emperours he means Philip the first Christian Emperour ( as many of the ancients doe affirm ) of the Romans : but because he speaks in the plural number , we may adde Alexander Severus , who in his private Chappel had Christ's Image , and favoured the Christians . But Dionyfius here means those Emperours who were called and thought to be Christians , not that they were really so . Vales. c This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baronius at the year of Christ 252. saith was the same man that excited the Alexandrians in the Reign of Decius to persecute the Christians . ( see Chap. 41. Book 6. of this History : ) but I think it was quite a distinct person , namely Macrianus , he that was afterwards Emperour , who stirred up Valerian to persecute the Christians : this Macrianus was Valarian's Master or Tutor , and by his evil counsel it was that Valerian raised this Persecution ; which thing Dionysius's following words do confirm . Vales. d This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a term borrowed from the Jews ; for in their Synagogues there were these degrees of Officers ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Rulers of the Synagogues ; also Fathers of the Synagogues ; Priests , Presbyters and Deacons of the Synagogues , whom they called Azanites ; there were also Apostles , and Patriarchs , who were set over all these : but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may mean in this place , we are yet to seek : neither know we what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were , except we call them Aruspices or Diviners , who were at Rome : or we may call them the Priests of Isis and Serapis , over whom this Macrianus was Ruler or Chief . Now these Magicians were prohibited by the Jews , but the Roman Emperours , in imitation of Alexander the Great , had these Magicians with them in their Camps and in all their exploits . Dio says , M. Antony , in his expedition into Germany , took Arnuphis an Aegyptian sorcerer along with him ; so Valerian here had Magicians in his Army , and the chief or head of them was this Macrianus , as Dionyniùs attests . Vales. e This participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vales. renders insuffiantes , ( i. e. ) blowing upon . For the Christians used to blow upon the Demons and their delusions , temples , and images ; shewing thereby that they abominated them : concerning this usage amongst the Christians , see Brissonius's Notes in commentar . ad Tit. Cod. Theod. de Feriis . And Heraldus in his Notes on Minucius Felix . f This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is spoken in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Demons , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Emperours , as some think ; which interpretation if we should follow , the sence would be lost ; but in our translation , the sence is plain and entire . And also although here we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the Maz. Med. and Fuk. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So likewise the Writers of the Roman History , and the old Coines , name this Tyrant . Vales. g The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the Latines call Rationales , vel procuratores summae rei ; Receivers General , or Stewards of the Emperours Estate . Whose procurator or steward this Macrianus was , we cannot certainly tell ; we must not suppose he was Valerian's . Vales. h Dionysius here jesteth upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which he meaneth both the stewards office , and also the Catholick Religion , from which signification some gather our Religion to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod sit rationalis , because 't is rational : but I can scarce think that we can hence gather the Catholick Religion to be so called ; for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie rationalis , except we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a steward , or rationalist . We find this title attributed to the Church about the first Age after the Apostles , see B. 4. Chap. 15. pag. 59. and in the Acts of the Martyrdom of Pionius the Martyr , who suffered in the Reign of Decius Augustus , it is so termed : about which time several heresies arose , and endeavoured by their traditions to subvert the true faith of Christ and the Doctrine of the Apostles . At that time , that the true Church might be distinguished from the adulterate Conventicles of Hereticks , this name Catholick was attributed to the congregation of the Orthodox persons . Vales. i This place out of the 13. chap. of Ezek. vers . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hieronym . translates , non omninò vident , sce not at all : but our Authour Dionysius renders it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; accommodating the words of the Prophet , or rather of the Septuagint , to his own purpose . Vales. * Robert Stephens reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his own Church : ] but in the Kings , the Maz. Fuk. and Savil M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his own salvation . ] Vales. k Christoph. thought these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was most extraordinarily desirous of the Empire ] were spoken concerning Valerian , when as 't is plain they must be referred to Macrianus . For he could not possibly say of Valerian that he was unfit for the Empire which he coveted , for he was a most eminent man , the very chief of the City : and before he Reigned ( as Historians avert ) was judged worthy of the Empire by common consent . This translation and mistake of Christoph. has also brought Baronius into an errour . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred ( which he could not enjoy ) And if that reading [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] be true , it must be so rendred : the Kings M. S. and Steph. Edit . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but the Maz. Med. and Fuk. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he successfully obtained ; and in my opinion 't is the better reading . For Macrianus did obtain the Empire , which he was so desirous of , but by reason of his debility of body he was unable to carry the Insignia of the Empire , but raised his two sons to that dignity , wherefore upon the obtaining of all these his desires , Dionysius might well say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was votorum compos , master of all his wishes . As for this feebleness of body ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which he attributeth to Macrianus , we find it mentioned in no Historians , except in Zonaras's Annals ( who was the onely man that gave us a true relation of the Acts of Macrianus and his sons ) and he says Macrianus was lame . Vales. * The passage which follows , is an eminent fragment of the Epistle ( or rather the book ) which Dionysius wrote against Germanus the Bishop ; and it is to be joyned to that other fragment of the same book , which you had in Chap. 40. of Book 6. Vales. a This place of Dionysius alludeth to that of Saint Paul in the 11 th Chap. of the 2 d Epist. to the Corinthians v. 16 ; where S t Paul useth this same excuse , being about to commend himself : upon which place see Chrysostom's Annotat ▪ Vales. b These words we find in the 12 th Chap. of Tobit ver . 7. c These words occurr in Chap. 5. of the Acts of the Apostles , ver . 29. they are Saint Peter's answer to the Sanhedrim , when they laid to their charge the preaching the Gospel : but how these words come in in this place I cannot tell , except we read with the Kings M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i. e. ) I answered him not absurdly , and not much unlike that Answer of the Apostle . Vales. d Christoph. translates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sicut à quibusdam in Commentarios relata sunt ; but we have rendred it thus , as they are inserted in the Publick Records . For the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as the Latines use their word Acta , see B. 1. c. 9. note ( b. ) Those which wrote these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines call ab Actis , Registers , Recorders . We find mention of the Registers of Alexandria in several places . Lucianus was once Recorder of Alexandria , and he saith he had a large salary out of the City treasurie for the performance of this Office ; and for the good executon thereof he had the Government of a Province conferred upon him . Vales. e This was the form of their publick Acts as Amm. Marc. informs us in his 22 book . Vales. † Cephro was the most rude and barbarous tract of the Lybian desart ; and Coluthio ( a place hereafter mentioned in this chapter , to which Dionysius was in particular designed ) was , 't is like , the most uncomfortable part of that tract . See Nicephor . B. 6. chap. 10. f Those places which Eusebius in Greek here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines call Areae . Vales ▪ They were the places where the Martyrs were usually buried ; upon which account the Christians frequented them . See book 4. chap. 15. note ( o. ) g Here Dionysius answers Germanus's cavil , who accused him , because he never called an Assembly of the Brethren before the Persecution began ; which was a custome in those days , ( viz. ) That the Bishops , upon the Approach of a Persecution , should gather the people together , and exhort them to a constant Perseverance in Christianity ; and Baptize infants , and Catechumens ; least they should die unbaptized ; and a so distribute the Sacrament to believers . Vales. h Although we read here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and have so translated it ; yet the Maz. and Med. M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ as one may say : ] the Fuk. and Savil. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle said : 'T is certain Dionys. here alludeth to that of the Apostle in the first to the Corinth . Chap. 5. ver . 3. Vales. i In the original the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] but we must necessarily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ parts ] and so we have translated it . This Colluthio was a part of the Mareotic presecture in Aegypt ; so called from them who were formerly possessours of it . Colutho is a common name amongst the Aegyptians , and hence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which in Niceph. we find written with a single ( L. ) There were several Aegyptians called by this name , Colutho . Vales. k These words , which we here translate particular Congregations , are in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those that dwelt in the remotest parts of the Suburbs , were not bound to come to the congregation of the great Church : but in that part of the Suburbs there were particular assemblies in a Church , or some other place fit for that purpose . Thus much we may gather by this passage of Dionysius . Moreover the Greeks did not call those places onely which joyned to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also the Villages which were a great way distant from the City . Canopus which was twelve miles from Alexandria , is called by Athanasius in his book which he presented to the Council of Chalcedon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , from this place we may gather , that in Dionysius's days there was but one Church in Alexandria whither all the Christians assembled themselves to pray : but afterwards , in the days of Athanasius , the number of the Churches being increased by the bounty of the Bishops of Alexandria , the Citizens of Alexandria had particular Congregations in divers Churches ; Except in the solemn festivals of Easter and Whitsontide , when all the people assembled themselves in the great Church . Vales. * These things concerning Germanus are here spoken Ironically . Vales. l By these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deprivations of dignities ; we may conjecture that Dionysius was descended of a good family ; for dignitas is that which cometh by nobleness of birth . Thus we find , In Gest. Purgat . Caeciliani , that Victor being asked by Zenofilus the President , cujus conditionis esset , he answered , he was Professor litterarum Romanarum , and when he asked him cujus dignitatis esset ; he answered he was sprung a Patre Decurione Constantiniensium , avo milite , qui in Comitatu militaverat . Dionysius Alexandrinus , before he turned Christian , was by profession an Oratour , or teacher of Rhetorick . Vales. m Augustus commanded the Alexandrians to govern their City without any Senatours , or Aldermen . But afterward Severus the Emperour granted the Alexandrians power of having a Senate , as we may read in book 51. of Dio. And in Athanasius's Epistle Ad Solitarios there is mention of the Senatours of Alexandria . Vales. n This Sabinus was Prefect of Aegypt under Decius the Emperour ; of him Dionysius speaketh in his Epistle to Fabius , which Epistle is quoted in chap. 41. book 6. of this History : but Aemilianus , who is here mentioned as Governour , afterwards seised the Empire , as Pollio writeth in his 30 Tyrants . Vales. o These words occurr in Jsa . c. 49. v. 8. p Translatours generally mistake in rendring this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , by the Latine word duces , captaines : Christoph. saw the absurditie it sed to by rendring it duces , and therefore he renders it dux : but neither does he by thus rendring it , avoid an absurditie , for it was not the least branch of the Captaines duty to lead Criminals into banishment , but that was rather the Centurions or the Guards duty . Wherefore this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here signifie some other Officer besides a Captain , we will therefore render it the Duumviri , or as we call them , the Sheriffs , or Magistrates of Alexandria ; which are in Greek often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now it was the duty of these Magistrates to apprehend Criminals , commit them to prison , examine them , &c. still reserving the power of judging to the Roman President . Wherefore 't is not here absurd , but very reasonable to say , these Duumviri assisted the Governour in leading these men into banishment : the following words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirm our opinion : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Guards which belonged to the Prefect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Officers belonging to the Duumviri , or Sheriff . Athanas. in his Epistle ad Solitarios , calls this Magistrate , or Duumvir , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. q These things happened in the first Persecution under Decius , at that time when Dionysius , by the sentence of Sabinus the Governour , was led to Taposiris . See his own Epistle to Fabius in chap. 40. book 6. And whosoever does compare that Epistle with this here , he will conclude them both written concerning the same thing . Wherefore , Eusebius mistakes when he thinks that the subject of this Epistle here to Domitius is that thing which happened in Valerian's Reign : for none of these things which he here mentioneth , happened in Valerian's Reign , but in the Persecution which begun a little before Decius's Reign , as Dionysius himself saith in his Epist. against Germanus , which Eusebius quoteth in the 6 th book . But in the Persecution under Valerian , he had onely those companions which he mentions in the beginning of this chapter . Vales. r Rufinus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly he translates the place , some who dyed in the Island : but Dionyfius means the Plague , which in Gallus and Volusianus's time , spread it self quite through the Roman Empire , as Eusebius and others Record . Vales. s Christoph. renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a long Periphrasis thus , ad lintea , quibus corpora●beatorum Martyrum jam vita defunctorum involverentur , conficienda ; he all along having relation to the usage in our days , for with us the dead are wrapped in linnen cloth , and so intered . But the Antients , I mean the Christians , used to wrap the dead in most costly clothes , and so bury them : but for Christophorson's translation , we have Athanasius's authority , who saith , in his life of S. Anthony , that the Aegyptians used to wrap their dead bodies , especially those of the holy Martyrs in linnen , and did not interr them , but laid them upon beds and kept them within their own private houses . Vales. t These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are in the Med. Fuk. and Maz. M. SS . and not without reason ; for it was a great while after that Eusebius was ordained Bishop of Laodicea : for he succeeded Socrates , as Eusebius attests a little lower . Vales. a Rufinus here alters the course of the Chapters , and placeth these which we place here as the 13 th and 14 th after the 19 chapter immediately ; but in his Index before his History he keeps the same method as the Greek copies of Eusebius does : why he should here pervert the order , I cannot tell ; except it is , because he thinks it is more convenient to subjoyn the sufferings of Marinus , and Asturius to the sufferings of the Martyrs of Caesarea . But he ought to observe that those Martyrs of Caesarea suffered in Valerian's Persecution ; but Marinus and Asturius suffered in the Reign of Gallienus . This mistake of Rufinus has brought several other Authours into the same Errour . Vales. b Valerian was taken captive by the King of Persia , in the year of Christ 259. c For an explication of this persons Office , see Valesius's notes , Ad Excerpta ex dione Cocceiano , pag. 112. d They were the places where they buried their dead , and often assembled for their Religious solemnities , especially the memorials of the Martyrs ; as has before been remark't . a Xystus was dead long before ; for he died a famous Martyr in the Persecution under Valerian , when Tuscus and Bassus were Consuls , on the 8 th of the Ides of August ; as we may see in Cyprians Epistle . Vales. a He means the Cohortalis Militia , as may be collected from what follows . For mention is made of Achaeus the Judge , of the Forum , &c. Which could not be spoken of the Militia Castrensis . Had the Camp-milice been spoken of here , Marinus must have pleaded his cause before the Captain , or Deputy of Coesar . The ordinary Judges had their Centurions and Cornicularii in their Court. Yea , almost all the names of the Officers under them were taken from the Camp-milice , as Asconius Pedianus has remark't . Vales. b The phrase in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have rendred [ The Vine . ] It was enacted by a Law amongst the Romans , that no Citizen should be beaten with rods , but with Vines ▪ See Livy , in his 57 Book : upon this account the Souldiers were by the Centurions beaten with Vines ; whence at last the Vine came to be the badge of the Centurions Office. Spartianus ( in the life of Hadrian ) uses it in this sense ; and so does Plutarch in Galba . c In the Maz. Fuk. and Med. M. SS . there is a stop here ; but in the Kings M. S. there is none ; which punctation in the three M. SS . first named , Salmasius ( in his notes on Spartianus ) defends against Casaubon , ( in his notes on the same Authour , ) who thought that the Vine was a badge which denoted those that were to be chosen Centurions , who should bear that Office , when there was a place vacated . And therefore Casaubon read this passage thus [ There is a certain dignity amongst the Romans termed the Vine , which those that obtain are said to be made Centurions when there is a place vacant : ] which reading agrees with the Kings M. S. But Salmasius makes a stop ( as we do ) at the word [ Centurions , ] which doubtless is the truest reading : See note ( b ) in this chapter . Vales. d That was the Judges name ; so a famous Captain was called , who heretofore rebelled against Antiochus , as Polybius relates . This Achaeus was president of Palestine , and had his residence at Caesarea , which was the chief City of that whole Province . Vales. e We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is a common , but an Erroneous reading . The Chlamys and the Balteus ( i. e. the Cloak and the Belt ) were military badges , as may be proved from innumerable places in Chrysostom , Libanius , and others . Vales. f The term here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. he was perfected by Martyrdom . For Martyrs were initiated by confession , and perfected by death ; as Dionysius phrases it at the end of Chap. 11. in this book . Clemens Alexandrinus ( in B. 4. Stromat . pag. 206. ) gives another reason , why Martyrdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it demonstrates the perfection of love . Vales. a Those whom our Eusebius here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phaenicians , are the Grecians which inhabited Phaenicia . For Paneas is a Greek name , the Syrians , or rather the Syro-Phoenicians , called this City Dan , as S. Jerom , affirms in his Questions on Genesis ; his words are these ; Dan Phoenices oppidum , quod nunc Paneas dicitur . Dan autem unus è sontibus Jordanis . Nam & alter vocatur Jor , quod interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Duobus ergo sontibus , qui haud procul a se distant , in unum rivulum foederatis , Jordanis deinceps appellatur . i. e. Dan is a Town of Phoenicia , which is now called Paneas . Also Dan is the name of one of the Spring-heads of Jordan . For the other is named Jor , the interpretation whereof is [ a Stream . ] These two Fountains therefore , which are not far distant from each other , are united into one Rivulet , which is afterwards called Jordan . Vales. b This custom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of casting the sacrifice into the Springs , or Wells , which they worshipped , was used by the Heathens . And hence it is that Publicola asketh Augustine , in his 153. Epistle , whether it were lawful to drink of that Spring or Well , into which any part of a sacrifice had been cast . Vales. a This place of Eusebius , concerning the woman who had the Issue of bloud , is quoted in the seventh Synod , Action . 4. pag. 508. See also what Philostorgius saith in his seventh book , chap. 3. And what Nicephorus , who borroweth it from him . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it sometimes sign fies a Military Cloak ; this term occurs Psal. 109. 29. where 't is rendred a Mantle . b Rufinus understands this place [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] so , as if this herb had no healing vertue till it was grown up to the skirt of our Saviours vesture : but since Eusebius does not expressely determine it that way , every one may interpret the place as pleaseth him best . I think Eusebius meaneth by the addition of these words that the herb grew up no higher then the skirt of our Saviour's doublet , as if it were in reverence to him . See Nicephor . B. 6. chap. 15. Vales. c Rufinus translateth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indifferenter , indifferently ; but I rather think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth inconfiderately , unadvisedly , contrary to the Doctrine of the Ancients , unwisely . Moreover , S r Henr. Savil in the margin of his M. S. upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the custom of the Heathens , bids us take notice that this is here spoken concerning images . Vales. a This was an old tradition , that James the Apostle was Ordained Bishop of Jerusalem by Christ. Besides Eusebius , Saint Chrysost ▪ in his 38 Homil ▪ upon the Epistle to the Corinthians , on these words , Deinde visus est Jacobo , Then he was seen of James ; expresly affirmeth it : the same also Epiphanius , Niceph ▪ Callist ▪ and others do affirm . They all seem to borrow this opinion from the first book of Clemens's Recognitions : also , in the eighth book of his Constitutions , Chap. 35. we find him speaking of James the Bishop of Jerusalem in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ordained by our Saviour himself , and the Apostles . We must farther advertise the Reader that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle are wanting in the Kings Fuk. Maz. M. SS . and in Rufinus : but in our Maz. Med. Fuk. M. SS . in the Contents of this Chapter , we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle : although in the Index of the Chapters which is prefixed , we find it thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning the Chair of James the Bishop . Vales. a From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a● the same time , some would conclude that Dionysius wrote these Epistles in the Persecution , raised by Valerian : but that is false ; for this Epistle to Domitius and Didymus , was written in the Reign of Decius the Emperour . Vales. b Rufinus very well translates this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this place , Paschales , Paschal Epistles . The Bishops of Alexandria used to write these Paschal Letters every year , and send them to the rest of the Churches of Aegypt ; that they might all agree in the time of the celebration of Easter . There are at this day extant Epistles of this sort , written by Theophilus , Cyril , and others : what was the form of these Epistles we may understand from the 30 Paschal Homilies of Cyril ▪ first they discoursed some thing concerning Easter : in the end they declared the beginning of Lent , and the day of Easter , whence we may call them Homilies , as well as Epistles . Vales. a In the Kings M. S. we find , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Cities ; which reading is not to be rejected : for that great faction had so divided Alexandria that in a manner it became of one City two , as before he seemeth to intimate when he saith , that a man may with more ease travel from East to West , then out of Alexandria into Alexandria . This great Sedition , I think , happened , when Aemilianus possest himself of the Government of Alexandria . Vales. b There are divers ways of translating this place according as we point it . Most Translatours have erred here , by an Erroneous conjunction of this sentence with what precedeth . But Dionysius's following words confirm our punctation and version : the sense of which is that the Havens of Alexandria , overflowing with the bloud of the slaughtered Citizens , did truly represent the red Sea. Wherefore it is not the Middle Street of the City which is compared to the red Sea ( although some so interpret it ) but the Ports or Havens are said to represent that . Vales. c Betwixt these words where we use onely a middle distinction or comma , Robert Steph ▪ uses a full period , contrary to the Authority of all the M. SS . we ought rather to follow the punctation of the M. SS . and joyn this passage with what precedeth : but here we meet with a Genitive case plural of the Article [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which we translate in the singular number , and referr it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea , which is a singular put for the plural number . For the Sea was divided into two parts and opened a broad way for the Israelites ; so that what was really but one Sea , seemed to be two ; but if we translate it according to Stephanus's punctation , we can find no word to which this Genitive plural of the Article can reasonably be referred . Vales. * The very situation of Alexandria did doubtless conduce much to the insalubrity of the place . For the river Nile , coming from the West , was conveyed into the City under ground by arches made under the houses . The manner how this was done , is set down by John Leo , in his description of Africa : his words are these ▪ Cuique sert domui civitatis ingens cister●a concamerata , crassisque innitens sornicibus substructa est , in quas ●xun●ans Nilus per aquaeductum in planitie magno artificio constructum extra . Alexandriam deductus , sub ejus manibus demittitur , &c. This artificial conveyance of the River , though it were otherwise acceptable to the inhabitants , yet it could not be without some annoyance to the Ai● , the complexion whereof suffered much alteration by the noysome vapours which rose up out of the waters , which in tract of time putrified in their Cisterns . It is the collection of the foresaid Leo , in his following words , Cisternae porrò temporis successu turbidae ac canosae redditae , plurimis aesti●o tempore languoribus occasionem praebent , &c. The same Authour gives us another reason for the unwholsomness of that City ; which was caused by certain little gardens planted near the City , the fruits whereof were so unwholsom , that the inhabitants were thereby made subject to very noxious feavers , and many other diseases . See John Leo's descript . Afric . pag. 675 , and 676. Edit . Lugd. Batav . 1632. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continued plagues without intermission . The plague even from the times of Gallus and Volusianus , over-ran and destroyed almost all the Roman Empire . Eutropius saith that the Reign of Gallus and Valusianus was onely remarkable for the great plague which happened in their days . Aurelius Victor affirms that Gallus and Volusianus were beloved very much on this account , because they took care of every ones , even of the poorest man's funeral . The plague afterwards raged at Rome , and in the Roman Provinces , in the days of Gallienus , as Pollio in Gallienus's Life attests . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivid , lively , lusty old men . So they were called at Alexandria , who were between fourty and seventy years old . Their names were registred in tables that they might partake of the publick distribution of the Corn , as Dionysius attests in his following words . Over these were the Archigerontes , of whom mention is made in the first Law of the Codex Theodosianus , de Alexandrinae plebis primatibus . Hither may be referred that which Gregor . Naz. affirms , in his 21 Oration concerning S. Athanasius , to wit , that the Alexandrians were wont to be distributed into Sexes , Ages , and Trades , as often as , out of respect , they went forth to meet any person . Vales. a This Exordium of this Paschal Epistle of Dionysius's is really a most elegant one . Here he saith that this present time , when all things were in so lamentable a posture , would seem to the unbelieving Heathens no fit time to keep a feast in : But neither this time , which ( saith he ) is really a time of Mourning , nor any other , though never so undisturbed , never so merry , could possibly yield the Heathens any true joy . For the wicked and unbelievers can never keep a feast , although they daily sacrifice , because they cannot enjoy any true mirth : onely the pious and virtuous do truely keep a feast , because they perform their duty , and offer prayers , and unbloudy sacrifices to God. Origen , in his eighth book against Celsus , discourses at large concerning this Opinion ; which passages in him are borrowed from the Stoicks , and they give much light to the understanding of this place of Dionysius . Vales. b Here we read onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I wish ▪ but Turnebus in the margin of his book very well correcteth and pointeth it thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And I wish onely one had died in every house : the Kings M. S. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. but Turnebus does very well amend this place of Dionysius , by his foresaid punctation of it . Vales. c Dionysius here makes a compendious repetition of all the sufferings of the Christians from the time he was first Ordained Bishop of Alexandria : first he recounts the Persecution and expulsion , which began in the last year of Philip the Emperour . Next the Civil War which immediately followed ; concerning which Civil War , see Chap. 41. Book 6. of this History . Then he saith , after a little cessation followed the Plague ; which raged grievously in the times of Gallus and Volusianus ; but it began in Decius's Reign : for it is evident by Dionysius's Epistle to Domitius and Didymus , that some Deacons died of this Plague in the Reign of Decius . See Chap. 11. Book 7. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some translatours render mitigantes , easing , and lessening their distempers : but I cannot approve of that version , for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to squeeze out , or to wipe off . Dionysius's meaning is this , that they who visited the infected Christians , did in a manner force the infection from them , and translate it to , or take it upon themselves . And that is the true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take upon himself , and as it were to suck one another's disease and infection . It is no more then what he said in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drawing the infection upon themselves . Vales. e This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here rendred friendship , yet the word primarily and properly signifies that which the Latines call comitas , that is , complaisance , courteousness , civility , affability : as for this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have translated a Ransom , we find it in the first Epistle to the Corinth . Chap. 4. v. 13. this word seems to have been used by the Alexandrians in their salutations : when they met-together , and promised their sincere love , willingness , and diligence in serving one another , they used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else we may take the word in this sence ; as if the Heathens should call the Christians the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-scouring , the filth , the very faece● populi , and the purgam●n●a seculi ; which interpretation is not to be rejected here . Vales. f Christoph. in his Latine Version , renders this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] decenter ornantes , dressing them up neatly : but he mistakes ; for Dionysius speaks of their dress afterwards in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decking them in their best cloaths : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here we therefore render , componentes ( that is ) burying them , and so the word is used in profane as well as in sacred Authours : Compostus prosepulto , in Virgil , and Horace . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render , linteo funebri involventes , shrowding them in a winding sheet . But this is contrary to the custom of buryings in those days ; for the Heathens used to dress the dead in their best cloaths and so interr them . And the Christians used in like manner so to dress the Saints Corps . See Chap. 16. of this seventh book , concerning Asturius . Vales. a Though we find here barely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he therefore ; yet we must understand Macrianus ; for by his treachery it was that Valerian was delivered into the hands of the Persians . Other Historians assert that he was delivered to them by his own Captains ; so Aurel. Vict. Syncel . and others . These words of Dionysius are to be joyned with those in Chap. 10. of this Book ; for they are fragments of one and the same Epistle to Hermammon ; we also find a piece of it in Chap. 1. of this seventh Book . Vales. * He means Macrianus , and his two sons . See Chap. 1. of this Book ; at the close of the Chapter . † Esai . 42. 9. b Dionysius here speaks of Macrianus's Empire , because he was owned , and received as Emperour by Aegypt , and the Eastern Provinces : Which his Coins declare , for on the fore-side there is this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And on the reverse this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * That is , that the Promises were to be literally understood . a We have here sufficient evidence that this Book concerning the Promises was written in answer to Nepos : I wonder that Hieronymus in his Preface before the eighteenth Book of his comments upon Esaias , should affirm that this Book was written against Irenaeus Bishop of Lions . Indeed Irenaeus was one of them who believed that Christ should come and Reign on the Earth a 1000 years , which opinion was grounded on Papias's Authority , as Hieronymus himself affirms , and also our Authour Eusebius in the end of the third Book . But as well from this place , as also from Hieronymus himself , in his Book De Script ▪ Ecclesiastic . we may gather that this Book was not written against Irenaeus , but against Nepos . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have here translated , the Composition of Psalms and Hymns ; according to the custom of the Christians who used to compose Psalms and Hymns in honour of Christ , as Eusebius in the end of the fifth Book attesteth . We also find mention of these Hymns in the Epistle of the Council of Antioch against Paul of Samosata , and in th● last Canon but one of the Council of Laodicea , where there is an express prohibition that ▪ no Psalms which in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , composed by private or ignorant persons , should be sang in Churches . Vales. c Pliny in his 28 Book Chap. 2. asketh , why we affirm , when we mention any dead persons , that we will not vex or disturb their memory . Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to promise a great while before any performance ; it is a Metaphor taken from the Mysteties of the Grecians , who promised strange and great things to them who are initated , and tormented them with a long expectation ; that by keeping their thoughts thus in suspence , they might beget in them an opinion , and a fear and reverence . Vales. e The true reading of this place in the Greek , we owe to the Maz. M. S. according to which reading we have here translated it . Vales. f This Province was so called from Arsinoe , who was Queen of it , before it was a Roman Province . Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the term in the original ; I have rendred it docilitatem , aptness to be taught . For auditours are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they apprehend the sense of words . Vales. h The Greek phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Valesius renders , ad ea de quibus instituta erat disputatio eniti ; and we , to keep close to the points of the Question in hand , or the present question . i This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is truly translated thus , expansis cordibus , & patefactis , with hearts unfoulded , and as it were spread abroad : but some translate it puris & simplicibus cordibus , with pure and single hearts : which sense though the words may bear , yet it is not so good in this place , as the other Version . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not put in this place for dispensation , but for the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) an union , and reconciliation : and so Dionysius uses the word a little before : S t Paul also in his Epist. to the Colossians , Chap. 2. v. 2. & 19. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this sence . Vales. * See B. 3. Chap. 28. pag. 44. note c. & d. * Revelat. c. 22. v. 7 , 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a term proper to the Rhetoricians , as plainly appears by the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with dispositio , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Suidas is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dispose , or handle . Or we may render it the form and manner of writing : for first he proves the Revelation not to be John's the Apostle , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Genius or Nature of the writer : Then by the stile and mode of writing , that is , by the Phrase , and the sentences . Vales. * Revelat. c. 1. v. 1 , 2. † Vers. 4. * 1 John c. 1. v. 1. † Matth. c. 16. v. 17. * Revalat . c. 1. v. 9. † Revelat. c. 22. v. 7 , 8. b We ought to take special notice of this passage concerning the primitive Christians custom of calling their children , by the names of Peter and Paul , which they did both for the reverence and love they bare to those Saints , and also that their children might be beloved and no less dear in the sight of God then those Saints were . Chrysostom in his Oration concerning S t Meletius saith , that the Antiochians had such a reverence and esteem for him , that the parents called their children after his name , that they might have their houses in a manner adorned with his presence . The same father also in his 21 Homily upon Genesis , adviseth his Auditours that they should not carelesly call their children by their grandfathers or great Grandfathers , or some noble Heroes names , but that they should rather give them the names of some men who were famous for virtue and piety ; that the children , by their example , might be excited to an imitation of them . Vales. * Acts 1● . 25. and 1● . 5. * Acts 1● . 25. and 1● . 5. c This is Dionysius's second Argument , by which he proves that the Gospel and Revelation were not written by one and the same John , for he had urged his first Argument begun at note ( a ) to this place : now here he begins a second , ( viz. ) to prove by the words and sentences , and by the placing of the words or method , that they were two distinct persons . For I render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the placing or modelling of words , according to Cicero , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may as well comprehend the ordering and modelling of Sentences , as well as of words . But here we may take notice what an excellent Critick Dionysius Alexandrinus was . For it is the property of a Critick to judge of the writings of the Antients , and to discern what is true and genuine , and what spurious and supposititious . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifies Periods or sentences , by which an entire sense is concluded . Chapters also they may be called , the Greeks also call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines Capitula . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must I think be rendred here rather the condemnation of the world , then the reproving of the world . In the old Glossary we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie judicium . Vales. * See Jude vers . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without any errour , or mistake . f By both faculties he means that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) externus and internus serm● , which is afterwards mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of knowledge and the gift of speaking ; by which subsequent words the preceding are explained . Vales. a Hence we may gather that the 2 books concerning the Promises , out of which Eusebius has the fragments afore quoted , were Epistles . We may also confirm this by a passage in Chap. 22. where Dionysius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Epistolary phrase . But because these Epistles were something prolix , they were therefore called books . Rufinus truly calls Dionysius's Epistles concerning Baptism , Books , and the four Books against Sabellius here mentioned are nothing else but a longer sort of Epistles , which Eusebius testifies : for he saith that all the rest of Dionysius's books were written in an Epistolary form and style . Vales. b Dionysius Alexand. in his Epistles against Sabellius seemed not to be Orthodox as touching the Divinity of Christ , and he was accused of it before Dionysius Bishop of Rome , by some of the Bishops of Pentapolis , who went to Rome . Dionysius Roman . called a Synod , heard the Accusers , and having examined some select Opinions in Dionys. Epistles , he wrote to Dionys. Alexand. desiring him that he would more distinctly declare his faith and opinion concerning those matters . Upon this account Dionys. Alexand. wrote four Epistles to Dionys. Roman . which he intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , ) concerning the confutation of his Adversaries , and concerning his own Apology or defence of himself . Vales. c Eusebius , in his 14 th Book De Praeparat . produces an excellent piece of this Book De Naturâ . It was dedicated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this word being dubiously taken to signifie either a son , or any other child or servant , 't is some difficulty to determine who the person was , to whom it was dedicated , some say to his son : I have here rendred it to a child . For I cannot think that Dionys. was ever married . The like difficulty occurs in Book 6. Chap. 40. Vales. d Of these many Epistles written by Dionysius to this Basilides , onely one is now extant , which Theodorus Balsamo has preserved for us . Vales. a Here Eusebius is in a gross mistake , for Xystus was not Bishop of Rome Eleven Years , but onely two Years and Eleven Months , as we may see in the book De Pontificibus Romanis , which Cuspinianus first published , and that book is most exact in its account of the times of the Pope's from Callistus to Liberius : the same also says Xystus suffered Martyrdom on the eight of the Ides of August : but our Authour neither here , in his History , nor in his Chronicle mentions any thing of Xystus's Martyrdom , which I really admire , and should more admire , did not I certainly know that Eusebius is not over sollicitous and curious in his History concerning what things were done in the Western parts . Moreover Eusebius in his Chronicle ascribes Eight Years to Xystus , and he says that Dionysius succeeded Xystus in the 12 th Year of Gallienus , and that Maximus succeeded Dionys. Alexandrin . in the 11 th year of the said Gallienus the Emperour . Which is most absurd , whenas 't is evident that Dionys. Alexand. dedicated his four Books against Sabellius to Dionys. Roman . as our Authour tells us in Chap. 26. of this 7 th Book . Vales. a This name Nichomas seems to be abbreviated , and should rather be Nichomedes or Nichomachus . In the old M. S. in the Abbey of Corbie which contains a collection of the Canons ; amongst the Bishops which subscribed to the Council of Nice , Nicomas Bishop of Bostra is named the first of the Bishops of the Province of Arabia : but the common M. SS . read Nicomachus , and so we find it in the M. S. of C. Justellus , which is of no less antiquity then the other . Vales. b We here translate it , divers times , though some Greek Copies read onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ but all our M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There were several Synods called against this Paul of Samosata ; hence follows the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we must in no wise suppose to be superfluous here . Eusebius says there were many Synods assembled at several times , and in every Synod there were many Sessions or Actions . The first Synod against Paul was at Antioch in the twelfth year of Gallienus ; of which Synod Firmilianus was President : concerning which see Baronius , Anno Christi 265 , and 266. Vales. * Anno Christi . 265. † See B. 4. Chap. 16. Note ( f. ) a Hence it may be gathered , that the Synod of Antioch was assembled in the beginning of Aurelianus's Reign . But I cannot assent to Baronius ▪ who says this Synod was called in the second year of Aurelianus . The Council of Ephesus , in pag. 228. utterly destroys this Opinion of Barorius's : for it says that Paul of Samosata was excommunicated 160 years before that time ; and if we reckon backwards we shall find , that the year of Claudius and Paternus's Consulship , that is , the year of Christ 270. is the 160 year backwards from the time that book was written , which was , Theodosius 13 th , and Valentinianus 3 d being Consuls . Moreover , if Baronius reckon these things done in the 2 d year of Aurelianus , he must of necessity make Dionysius to continue Bishop of Rome till that year ; but that is contrary to the Authority of the Lib. Pontifical . Farther , in the second year of Aurelianus his Reign , there was a War waged against Zenobia , when Antioch and other Cities were taken , so that 't is impossible there should be a Synod of Bishops that year there . Vales. b Leontius in his first book against Nestorius has a fragment of this disputation . In Theodoret , this Malchion is called Malachion ; but falsly : this man gained such honour in this Confutation of Paul , that he was thought worthy to be Cannoniz'd in the Greek Menology at the 28 day of October . Vales. a In the Maz. Fuk. Med. and Sav. M. SS . 't is writ ▪ thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lianus ; but in some printed Editions , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amilianus . Also Rifinus , and Niceph. call him Aelianus . Athanasius says there were 70 Fathers in this Synod , who devested Paul of Samosata . Vales. b We ought to take notice of the inscription of this Epistle : for we find here not the names of Bishops onely , but also of Presbyters's , and Deacons , and of the Laity also . The same we may see in the Acts of the Council of Carthage , in which Cyprian was President , and in the Council of Eliberis . Vales. c Hence we may gather the Epistle of Dionys. Alexand. to Paul of Samosata , which is inserted in the 11 th Volume of the Bibliotheca Patrum , is supposititious , together with the 10 Propositions of Paul , and Dionysius's Answers to them . For the Fathers of the Council of Antioch do here affirm , that Dionys. did not write to Paul , but to the whole Church of Antioch . In that Epistle which goes under the name of Dionysius , we find that he wrote to Paul twice . But the stile of the Epistle and Answer is not at all like Dionysius's works . So that I am fully perswaded , although Baronius takes that work to be true and Genuine , it is false , and adulterate . Vales. d The Greek words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be translated , sine ullâ Religionis nostrae contumeliâ , and we have rendred them in English accordingly : but Christoph. scorn'd to follow that excellent version of Rufinus which agrees with us . Vales. e The Fathers called the Rule of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true rule . See the fourth book of our Authour Eusebius and Chap. 23. where we find the same use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly with this here . Vales. f Extortion is twofold ; and is committed either by the terrour of Authority , as when a Souldier , or Magistrate demands any thing ; or else by deceit and cunning , when under pretence of favouring , or succouring and helping a man we get something from him . And this latter is that which the Fathers of the Council of Antioch here mean : the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to which the Latine word concussio , and concutere does exactly answer ; in which sense they were used among the old Lawyers . We also find the word in the Gospel , where John gives this command to the Souldiers : ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Luke Chap. 3. 14. And amongst the Grecians , the antient use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the same sence as calumniari . So Aristophanes and Tel●clides , use the word . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Langus very well translated praemia accipere , to take bribes : S t Paul uses that term , Colos. 2. 18. Vales. h Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , and we have so translated it : ( viz. ) getting money for doing nothing , making it to be referred to Paul ; yet it should rather be referred to the Litigants or people in suit , who gave their money to Paul , for his help and favour in their cause , and so lost it : he never helping them . Vales. i This is a Scripture phrase , taken out of 1 Timothy chap. 6. v. 6. k These Ducenarii were procuratours ; called ducenarii , because they were such receivers , or Collectours of the Revenues , as had 200 festerces paid them from the Emperour , as a yearly sallary . See Dio , Lib. 53. p. 506. Vales. * See Book 5. Chap. 1. note ( c. ) l The Fathers do not here condemn Paul because he had a throne ; for that was customary amongst Bishops , even from the times of the Apostles , as we may see in Chap. 19. Book 7. concerning the throne of James the brother of the Lord. But for this they condemn him because he erected a Tribunal for himself in the Church , and buil't a high throne , as Rufinus well translates the place , higher then it was before . Bishops did sit higher then the people ; but they had not a Tribunal . Vales. m This Secretum was onely proper to Magistrates , and the Judices Majores , or Judges of Life and Death . It was the inner part of the Court of Judgment , and was compassed about with Rails , and Curtains were drawn about it ; in it the Judges sate , when they heard the Tryals of Criminals . See my notes on Amm. Marcell . p. 87. Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to shake a linnen cloth , or handkerchief in token of applause ; as the Spectatours used to doe in the Theater . Vopiscus says that Aurelianus was the first who gave these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , craria , in English , handkerchiefs , to the people of Rome , that concutiendo , by shaking them , they might signifie their consent in Elections . But Aurelianus borrowed this custom from the Eastern People who long before his time used these Oraria after the same manner . Vales. o Eusebius seems here to mean the Chorepiscopi , which some term Vicarios Episcopi , & Vicarios Episcopos , i. e. Deputys of the Bishop , and Vicar-Bishops . They here make a distinction betwixt the Episcopi Civitatum , and Episcopi Pagorum . And these latter , the Fathers here say , sang , or repeated these songs or Hymns in their Sermons , and congregations . See Damasi Epist. concerning these . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here Gesta , or Acta , Publick Acts ; such are commonly Registred ; but some falsly translate them Commentaries . Now the Acts of this Synod of Antioch were nothing but the Disputation of Malchion against Paul of Samosata ; which were Registred by the Notaries . Vales. * See Joh. 8. 23. q These Subintroduced women were neither Wives , nor Concubines , but a third sort of women ; which the Presbyters , &c. kept , not to have children by , nor upon account of lust , but as 't was pretended out of a desire of piety . See John Langus's notes on B. 6. Niceph. Eccles. Hist. Chap. 30. These sort of women , Valesius says , were called Sisters ; which he was informed of from the third Canon . Concil . Nicen. They were also termed Commanentes . See Jerom's Epistle to Eustochius , where he inveys against these sort of women . r Here the Fathers accuse Paul because he kept these fair women with him ; and because [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he glutted himself with all sensual delights , as , feasts , drinking , and the like , which are the common incentives of lust . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Latines call them , Literas communicatorias , communicatory Letters ; the use whereof is very ancient in the Church . They were also called Formatae , as Augustine , in Epist. 163. attests . There were two sorts of these Letters . One sort was given to the Clergy and Laity that were going to travel , that they might be admitted to Communion by forrein Bishops . Another sort were those , which Bishops sent to other Bishops , and received from them mutually , to attest and declare their mutual Communion : concerning this latter sort the Synod speaks here . They were usually sent by the new Bishops a little after their Ordination . See August . 162 Epist , and Cyprians Epistle to Cornelius , pag. 92. Vales. t Baronius at the year of Christ 272. ( in which year he has placed this Synod of Antioch , ) accuses Eusebius of fraud , or rather of connivence ; because he on set purpose ( as he says ) omitted that Creed which the Fathers made in this Council of Antioch , which utterly destroyed Arrianism . But Baronius , as in other places , so here also , causelesly accuseth Eusebius . For that Creed which he there produceth out of the Acts of the Synod of Ephesus , was not the Creed which was composed by the Fathers of the Council of Antioch , but by them of the Nicene Council . For the more certain demonstration of this , See the 3 d Tome of the Acts of the Council of Ephesus , pag. 378 ; where this Creed , which Baronius mentions as composed by the Fathers of this Council of Antioch , is expresly assign'd to the Fathers of the Council of Nice . Wherefore that Creed which Baronius , and Binius , following his example , have placed in the Acts of this Council of Antioch , must be razed out . There is also extant an Epistle of this 2 d Synod of Antioch to Paul of Samosata in the 11 th Tome of the Bibliotheca Patrum , which Epistle was written about the beginning of the Session of this 2 d Synod , but Baronius ascribes that Epistle to the first Synod , which cannot possibly be , because of the title , and the persons mentioned in it , and other circumstances . Vales. u After the sentence of being deposed was passed against Paul , he kept his Church for some years ; and would not obey the decree of the Bishops ; relying on the power of Zenobia an Eastern Queen . Theodoret says , in his 2 d Book Haeretic . Fabul . that Paul did flatter her , and used all means possible to get her favour . When Zenobia was conquered , the Christian Prelates petitioned Auretianus , that this Paul , who had conspired with Zenobia against the Romans , might be removed from the See of Antioch , which was done in the third year of Aurelianus ▪ Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import of which words , being litterally rendred , is the house of the Church : perhaps they mean the Bishops Palace ; a little after they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we have rendred the Palace . Valesius renders the first phrase Ecclesiae Domus , and the second Domus . a Eusebius , as we here see , derives the name of this Heretick from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mad-man : The Learned Bishop Pearson , on the Creed , supposes Manes to be a Title rather than a name , and to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying , an Heretick : see his reasons for this derivation , in his marginal notes at pag. 64. of his Exposition on the Creed ; Edit ▪ Lond. 1669. * See the note on Chap. 14. B 5. b The phrase in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Valesius renders in Orbem Romanum , into the Roman Empire . c Manes was not the first Authour of this Heresie , though his followers were from him called Manicheans . Indeed , Manes disseminated this Heresie in the days of Aurelianus , or Probus the Emperour : but he had a predecessour , though not a master , called first Terebintbus , afterwards Buddas : which Buddas had a former master , by name Scythianus , who was the first Authour of this Heresie , and lived about the Apostolick times . See the pedegree of this Heresie drawn at large by Epiphanius , Advers . Manicheos ; pag. 617 , &c. Edit . Petav. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge falsely so called . 1 Tim , 6. 20. a This Eutychianus , sate Bishop of Rome 8 years and 11 months as is evident from the old book of the Popes ; in which the years of all the Popes from Callistus are very well digested by the Consuls under whom they began their Presidencies , and under whom they died . Eusebius here takes away 8 years from Eutychianus and ascribeth them to Xystus . See Chap. 27. note ( a. ) Vales. b This Dorotheus Presbyter of Antioch , Baronius ( in his notes on the Roman Martyrology ) takes to be the same with that Dorotheus who was a Presbyter of Tyre : but this is a mistake in him ; which errour Blondellus undertakes to correct ; but in the interim committeth one far worse . For he confounds this Dorotheus Presbyter of Antioch , with Dorotheus , Diocletian's Groom of the Chamber ; whose Martyrdom our Authour in the 8 book giveth us an account of : I do not in the least doubt but there were two of this name ( viz. ) Dorotheus's , one was Presbyter of Antioch , and the other was an Eunuch , Groom of the Chamber to Diocletian . And this may be proved by sufficient arguments . ( 1. ) This Dorotheus , the Presbyter , was not a Martyr ; for we find no mention of him as such in Eusebius , and certainly had he been so , Eusebius would not have omitted him amongst the Ecclesiasticks he reckons up Book 8. chap. 13. who suffered Martyrdom , seeing also he was his master . ( 2. ) This Dorotheus the Presbyter was a man nobly descended , and he bore Office before he was a Presbyter ; but the other Dorotheus was a man of a servile condition , an Eunuch , and Groom of the Chamber to Diocletian . Besides , 't is impossible that the same man should be a Groom of the Chamber , and a Presbyter ; for that was inconsistent with the Ecclesiastick Canon , and with reason ; onely youths of great beauty were chosen to serve in the Emperours Bed-chamber . Lastly , we read in Eusebius , and others , that Dorotheus the Groom of the Chamber suffered Martyrdom while he had that Office. Hence arose this confusion ; both these Dorotheus's were Eunuchs , and both the Emperour's favourites . Vales. c The reading in the Maz. Med. Fuk. and Sa● . M. SS . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liberaliter educatus , he was very well educated . Vales. d This is the same Anatolius ( if I mistake not ) that Eunapius mentions in the Life of Iamblichus ; where he says that Iamblichus was at first the Scholar of Anatolius , who at that time was esteemed the best Philosopher next to Prophyrius . This An●tolius , here spoken of by Eusebius , lived in the same times Prophyrius did , and according to Eusebius's Character , he was a man well versed in all sorts of learning . Vales. e The phrase , in the original is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristotelicae successionis , of the Aristotelick Order . Anatolius being an exellent Philosopher was requested by the Citizens of Alexandria to set up an Aristotelick School , in imitation of the Platonick School long since erected at Athens . The masters of Plato's School were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were promoted to that place by a publick decree . This School had great annual revenues , raised out of Estates , which learned men left as legacies to this School , which were hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In imitation of this School at Athens , there was afterwards founded a Philosophical School at Alexandria , of which that most excellent Philosopher Hierocles was master . See Damascius , in vitâ Isidor . pag. 1058 , &c. Vales. f This Siege of the Bruchium was in Aurelianus's time , as we find asserted in the end of B. 22. of Amm. Marcell . Eusebius in his Chronicle says it happened on the 2 d year of Claudius : for which Scaliger reproves and corrects Eusebius , relying on the authority of Marcell . But I had rather follow our Authours opinion here . For that Eusebius mentioned in this chap. and Anatolius were still at Alexandria , and could not possibly travel to Antioch till the siege was raised . But Eusebius , we see , went to the Synod of Antioch , which , as before we proved , was in the second year of Claudius . And intending to return from Antioch , he was detained by the Laodiceans and made Bishop of that place . But if we say that the Bruchium was not taken till Aurelianus's Reign ; how could Eusebius , who was at the siege go towards that Synod , and be made Bishop of Laodicea . Vales. g Whilest Claudius warred against the Barbarians , Zenobia sent Zabda lier Captain , who , by the assistance of Timogenes an Aegyptian seized upon Aegypt , and put a Garrison into Alexandria : but Probus the Roman General , with some assistance of the Aegyptians , who did not affect the Syrians of Palmyra who kept the Garrison , forced them out thence ; as Pollia in the Life of Claudius , and Zosimus record . And this , I think , was the time when the Bruchium was besieged by the Romans . Vales. Martinius thinks that this Bruchium , ▪ here mentioned as a part of Alexandria , and in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was that which the Romans call the forum frumentarium , or Corn-market ; it being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Annonae praefectus ; and that compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tritici curam ha●●o , to have the charge of the wheat : See Martin . Lexicon . Philolog . in the word Bruchion . h Christoph. renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here used , Congerere , to lay up Corn ; but it must here be rendred quite contrary , to give out , or measure out corn sparingly ; which was customary in famines , and in sieges . Vales. i Hieronymus , in his Chronicle , says that this siege of the Bruchium lasted several years . Vales. k These words ought to be separated from the Text of Eusebius , as we have here done in the Translation . For they are a Title as it were , which noteth that the fragment following is out of another Authour . Vales. l ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words being imperfect , and unintelligible ; there must of necessity be something understood . Christoph. conjectures that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Easter , is to be understood ; but that is absurd , for the feast of Easter does never fall on the New-moon of the first moneth . I rather think we ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you have , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative , reckon the New-moon , &c. Vales. m ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term which occurs here ) does properly signifie Carceres , the place whence the horse-races were begun . Anatolius therefore calls the first Dodecatemorium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because from that , as it were from the original and sourse thereof the course of the Planets should begin . Vales. The translation of this Canon of Anatolius's will be scarce understood by the unlearned Reader , because so many terms of Art occur in it . The Learned Reader , that is desirous of farther satisfaction herein , may consult Petavius's notes on Epiphan . p. 188 , &c. and Aegydius Bucherius , De Doctrinâ Temporum , pag. 440 , Edit . Antv●rp . 1634. n That is , from that segment : for although the reading in the Greek Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet it is to be corrected thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , segment : so Petavius corrected it in his notes upon Epiphanius pag. 190. Vales. o Anatolius here affirms that there were two Agathobulus's , sirnamed the Doctours , or Masters . But I fear he mistakes in affirming them to be antienter then Philo and Josephus . For Eusebius in his Chronicle says , that Agathobulus the Philosopher flourished in the times of Hadrianus , Vales. p Rufinus ▪ renders ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristobulus of Paneas ; but he is in a gross errour . I wonder that Scaliger , ( in his Animadversions upon Eusebius , pag. 130. ) should think , these words of Anatolius ought to be corrected according to Rufinus's translation of them . Bede also follows this corrupt Version of Rufinus , and takes Paniada to be the name of a Jewish writer . Scaliger in the place afore-quoted largely proves that what Anatolius says of Aristobulus ( viz. he was one of the 72 Translatours ) is false . This Aristobulus was also sirnamed the Master , or the Doctor ; as we may see 2 Maccabees Chap. 1. because he was Tutour to King Ptolomy . For I cannot assent to Scaliger , who makes a distinction betwixt that Aristobulus mentioned in the History of the Maccabees , and Aristobulus the Peripatetick , who dedicated his Expositions upon Moses's Law to Ptolomy Ph●lometor . Vales. q This book of Enoch is quoted by Jude in his Canonical Epistle . It was an Apocryphal book , and not received amongst the Authentick Scriptures of the Jewes . But the Apostles , and the antient Fathers in imitation of them , have not been afraid to quote Apocryphal books which seemed to confirm the truth . Georgius Syncel . in his Chronicle , quotes an excellent fragment out of this book of Enoch's . Vales. * Some Excerptions out of Anatolius's Arithmetick are yet extant . Vales. r We have the like example in Chap. 11. book 6. Where Alexander ruled the Church of Jerusalem joyntly with Narcissus . These two are the most antient instances of Assistant Bishops ( as they are now called . ) These sort of Assistants were first instituted for the ease of Aged Bishops ; but afterwards they grew customary ; and were chosen not out of necessity , but ambition and pride : but the Fathers of the Council of Sardis put a stop here ▪ to . Vales. f Eusebius relates the same thing concerning Eusebius Alexandrinus in the beginning of this chapter : ( viz. ) that he went to the Synod of Antioch , which was called upon Paul's account , and in his return was stopped by the Laodiceans , and made Bishop of that place . Now again we find the same concerning Anatolius : which cannot possibly be defended , except we should say that Eusebius died some few days after his Ordination : but in opposition to that we will produce Hieronymus's authority , who in the second year of Aurelianus writes thus ; Eusebius is now famous at Laodicea . Vales. t That is , he was not so well affected to the Christian faith , as he was to Philosophy and Grecian learning : some will have the Greek phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to have reference to some thing else , but thus I understand it . Vales. u Musculus and Christophorson , because of the false punctation of this place , translate it otherwise than we have done . They mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a passive , and thus point it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. all things were restored to their former state by God the preserver , &c. But after a diligent inspection into this place , I think the words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ought to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then the sence will be agreeable to our translation ; to wit , Theodotus , who was elected Bishop by God himself the preserver of all things , restored the affaires of the Church to their former splendour . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate these words thus , concerning the School in which he was educated : but I understand them spoken of the School which Pamphilus founded at Caesarea : concerning the Library which he erected at Caesarea , see Hieronymus's Catalogue ; where he speaks concerning Matthew ; see also his Epistle to Marcella . Vales. x Christoph ▪ takes these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie one book onely : But Eusebius wrote three books of the Life of Pamphilus . Which Hieronymus attesteth in his book De Scriptoribus Ecclesiasticis ; and in his Apology against Rufinus . Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( that is , ) as we have translated it , amongst those men who lived nearest to our times , &c. Some will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most eminent m●● ; but that I cannot approve of . Pierius , and Meletius , of whom Eusebius afterwards speaks , lived even till Constantine's time ; concerning Pierius , see Photius and Hieronymus . Rufinus does not call him Pierius , but Hierius . So does the old Roman Martyrology , at the fourth day of November . But this Martyrology , I think , is neither the old one , nor the Roman . For had it been the Roman Martyrology , we should have had mention of none but Roman Martyrs . But in it we have a Catalogue of the Martyrs , of all Countreys . That I think ( if any desire to know which it is ) is the old Roman Martyrology , which Bucherius published with the Canon of Victorius Aquitanus , although that looks more like a Calender , then a Martyrology . There is indeed none which is properly the Roman Martyrology : for that which Gregory the Great mentions in his Epistle to Eulogius , is S t Hierom's Martyrology , which the Western Church then used , as we shall hereafter at another place demonstrate . Vales. z This is the man , whom Athanasius in his Speech against the Arrians calls Meletius the great , pag. 291. Where in his Catalogue of the Orthodox Bishops ▪ he reckons Meletius Bishop of Pontus for one . Philostorgius in his first book calls him Bishop of Sebastopolis in Pontus . He says he was at the Council of Nice with Basilius Bishop of Amasia , and that he sided with the Arrians : but Athanasius in the place above quoted , proves that to be false . Vales. a Therefore the name of Meletius is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from honey . Gregory Nazianz ▪ in his Iambicks calls Meletius the Bishop of Antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he means that the throne of James the brother of the Lord , was preserved at Jerusalem till that time , as 't is recorded Chap. 19. book 7. So also at Alexandria , the Chair , or Throne of Saint Mark the Evangelist who first founded the Church of Alexandria , was preserved there for a long time . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally , the School of the divine faith . c There is nothing more frequent in Eusebius then the use of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which terms the Christians borrowed from the Philosophers , as I noted Chap. 17. book 2. Note ( a. ) The Philosophers called those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who professed a stricter kind of life . Hence it is that Artemidorus in his fourth book chap. 35. calls Alexander the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ascetick Philosophy is opposed to Philosophy which consists in bare words . When the Christians first made use of this name Ascetae , they bestowed it on the Clergy ▪ A long time after that , the Monks laid claim to this name . But at the first it was used as was before shown : see Chap. 17. book 2. note ( a. ) which may be proved by the instance here of Peter , Bishop of Alexandria , and Pierius the Presbyter ▪ both whom Eusebius in this Chapter calls Asceta● . Eusebius also Chap. 11. concerning the Martyrs of Palestine , calls Pamphilus the Presbyter , Asceta . Vales. d This place ought particularly to be taken notice of , in regard Eusebius here summeth up the time which he hath comprehended in his Ecclefiastick History . He saith that from our Saviour's Birth to the demolishing of the Churches , which was in the nineteenth year of Diocletian , there were 305 years . Also in Eusebius's Chronicle the 305 year of Christ is set opposite to the 19 year of Diocletian . But in Scaliger's Edition , the year in which the Persecution under Diocletian began , is reckoned the 304 year of Christ. Hence arises this difference ; Scaliger in his Edition of Eusebius's Chronicle , reckons not that to be the first year of Christ in which he was born , but the year following . But Eusebius reckons that to be the first of Christ in which he was born , as I before noted Chap. 5. book 1. note ( a. ) For Eusebius places his birth on the 8 th of the Ides of January . Indeed , in all the M. SS . of Eusebius's Chronicle ( which have the years of Christ annext , particularly in that of Millaine , which is ancienter then any other ) that is noted for the first year of Christ in which he was born in Bethlehem of Judea . Vales. Notes for div A38749-e222600 a In the most ancient Maz. M. S. and in the Editions of Rufinus , the first chap. is begun at these words , How great , &c. Vales. b The Maz. and Med. M. SS . retain the true reading of this place ; which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of sacrificing : ] the same reading Gruter found in his copies . The Governours of Provinces were oblieged to sacrifice to the Gods ▪ and to the Emperours , and to be present at sacrifices . Upon which account the Christians abstained from the Magistracy , and refused the Government of Provinces , offered them by the Emperours . Vales. The reading in Robert Stephens Edit . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] c Our Authour means not the Empresses , as Christophorson supposed ; but the wives of the Emperours domesticks . Vales. d This Dorotheus was of the Bed-chamber to the Emperour Diocletian , or Galcrius Casar : so Metaphrastes affirms , in the Acts of the Martyrs , Indes , and Domna , Chap. 23. Vales. e In the Med. Fu● . Savil. and Maz. M. SS . the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] amongst the procuratours , &c. which M. SS . have not these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , observancy and eminent favour . ] But in the Kings M. S. and R. Stephens Edit . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all private men ; ] in which copies also we have those words , which we said were wanting in the other M. SS . Vales. f The term in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] which word S t Paul uses 2 Thessal . 2. 1. where our translatours render it , our gathering together . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie , to collect persons disperst in divers places into one place . In this sense Dionys. Alexandrin . uses it B. 4. Chap. 23. of this history ; where he speaks of Quadratus Bishop of the Athenians . Vales. g That is , whilst the Bishops were at variance amongst themselves concerning preeminence , or about the bounds of their Diocesses . Vales. * Lament . 2. 1 , 2. † Psal. 89. 39 , &c. The words of Eusebius in the original here , do not agree with that Copy of the Septuagint printed according to the Vatican M. S. at Rome , ( which is the common Septuagint we now use , ) nor with the original Hebrew ; the Learned reader , upon comparing the Texts , will see the difference ; we translated out Authours words as we found them in the Greek copy . a In the Maz. M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnino , wholly or fully . In the Kings M. S. and Robert Stephens's Edit . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former is the better reading . At these words Chap. 2. begins in all our M. SS . and in Rufinus's old copy . Vales. * Psal. 107. 40. this quotation seems impertinent , Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tryed , experienced : for this term is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S t Paul uses the word , Heb. 4. 15. where our translation renders it tempted . 'T is a metaphor taken from ships , set upon by Pirates at Sea ; as the following words declare : these marine thieves are called Pirates ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c So says our Eusebius , in his Chronicon ; and so also the Alexandrian Chronicle : with whom agrees Idatius ( in fastis ) whose words are these ; Diocletiano VIII . & Maximiano VII . his Coss. persecutio Christianorum : i. e. when Diocletian was the eighth time Consul and Maximianus the seventh , the persecution of the Christians began . The same may be concluded from the Acts of Munatius Felix ( in Gest. apud Zenophilum Consularem Numidiae . ) According to Eusebius's account this was the 305 year from our Blessed Saviours nativity ; but , according to the Dionysian Aera ▪ which we now make use of , it was the 303. But Baronius ( in Annal. ) and Petavius ( in the second part of his Rationar . Tempor . ) affirms that the beginning of this persecution must be placed on the 302 year of Christ ; when Constantius IV. and Maximianus IV. Coss. Their opinion is grounded on one onely argument , to wit ▪ the Acts of the Council of Cirta ( a City in Numidia , afterwards called Constantina . ) which Council Augustine ( in Breviculo Collat. ) affirms was convened the year after the persecution began , and after the passion of the Martyrs . Now the Acts of that Council ( which Augustine relates in the B. 3. against Cresconius ) doe shew , that it was convened Diocletian VIII , and Maximianus VII , Coss. But this argument is easily answered . For there is a mistake in those Acts of the Council of Cirta ; the true reading is , P. C. Diocletiani IX . and Maximiani VIII . This appears evidently ex Breviculo Collat Diei 3. cap. 17. where we meet with these words ; Nam Gesta Martyrum quibus ostendebatur tempus persecutionis , Coss. gesta sunt Diocletiano IX . & Maximiano VIII . pridie Idus Februarias : Gesta autem Episcopalia decreti Cirtensis , post eorundem consulatum , 3. Non●● Martias , &c. This passage cannot be supposed to be false . For Augustine adds there , that the Officers , being commanded by the Judge to see what distance of time there was between the passion of the Martyrs and the Council of Cirta , were deceived , and through their ignorance told him what was false . For whereas the Acts ▪ of the Martyrs were thus inscribed [ Diocletiano IX . and Maximiano VIII . pridie Idus Febr. ] and the Acts of the Council of Cirta , thus [ post consulatum Diocletiani novies , & Maximiani octies , 3. Nonas Martias , ] the Officers ▪ taking [ post consulatus ] for [ consulatus ] made answer , that there was onely one moneth between the Acts , both of the Martyrs , and of the Council . But there really was 13 moneths space between them , as Augustinus truly affirms . — There is another argument to evince , that the Council of Cirta was not convened in the eighth Consolate of Diocletian . For whereas that Council was assembled to Ordain a Bishop over the Church of Cirta , ( as Augustinus affirms ) I desire to know who was Ordained Bishop of that Church by those Bishops convened in that Council ? Silvanus was not . For he in this very year was still Sub-deacon to Paul Bishop of Cirta , as 't is apparent from the Acts of Munatius Felix . Answer perhaps will be made ( a● Baronius does ) that Paul was made Bishop of Cirta . But this cannot be true , for the persecution began under Paul , as 't is evident from the Acts , apud Zenophilum Consularem Numidiae , which are related in Augustine's third book against Cresconius . See the place ; and also Augustine's 165 Epistle . Thus much I have said ( and could have said a great deal more ) to evince that the Council of Cirta was convened 13 moneths after those Acts of the Martyrs of Africa ; and therefore it could not be assembled in the eighth Consulate of Diocletian , and the seventh of Maximian ; in which year the persecution began . Vales. d The Alexandrian Chronicle places the beginning of this persecution in the same moneth . But our Eusebius ( in his B. concerning the Martyrs of Patestine , which is put as an Appendix to this 8 th book of his Ecclesiastick History ) says it began in the moneth Xanthicus , which the Romans call April . Vales. e Theodoret ( in book . 5. chap. 38. of his Ecclesiastick History ) affirms , that the Edict for the demolishing of the Churches was proposed on the day of our Lords passion ( i. e. Good-friday ▪ ) The Authour of the Alexandrian Chronicle says it came forth on Easter-day ; which was on the 25 of March : but Easter-day could not fall on the 25 of March in the 19 year of Diocletian , as Scaliger and Petavius have observed . Eusebius in his Chronicon , says it came forth in March , diebus pasch● . The Greek phrase here imports onely , that Easter was near at hand , when the Edicts were proposed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rufinus renders it , dies solennis pascha imminebat , the solemn day of Easter was at hand . In the year of Christ 303 ( according to the Dionysian Aera ) Easter fell on the 18 day of April , amongst the Eastern Churches . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rufinus and Nicephorus supposed the servants of the Christians were hereby meant . But that cannot be the meaning of this place . For then the Imperial Edict would have been imperfect , providing onely for the apprehension of those who were honoured with any degree of preferment , and of servants , and leaving out the rusticks and ordinary sort of people . Besides , how can servants be said to be deprived of their liberty ? Christophorson translates it privatos , private persons . I think he means the Actores and procuratores , who were servants to the richer sort of men . Zonaras expounds this place very well , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persons of a private condition . Vales. a I suppose he means the plumbatae ( i. e. instruments of torture made with lead ) with which they beat the Martyrs on the face and cheek . There is frequent mention of this sort of torture in the sufferings of the Martyrs . Our Authour had said before , that the Martyrs were beaten with the fists ▪ of the Souldiers . Here therefore he must mean these Plumbatae : otherwise , what he says is a tautology . Vales. a He means the Devil , who is said in the Gospel to be the Princo of this world . Vales. b His name was Veturius ; he was Magister Militum , the Master of the Camp , or Lieutenant-General of the Army : Concerning whom Eusebius in his Chronicon , at the 17 year of Diocletian says thus , Veturius Master of the Camp persecutes the Christian Souldiers ; the persecution against us being from that time begun by degrees . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It Imports his doing of the Office of a Judge amongst his Souldiers , examining the place and order of each of them . The same term occurs book 10. chap. 4. where see note ( ● . ) * He means the Devil , not the Roman General , as Christophorson supposed . Vales. a This person is called John in the Martyrology of Usuardus , Ado , Notker , and in the old Roman Martyrology , at September 7. Vales. b The Edicts and Rescripts , of the Emperours were written in paper . Therefore Nilus , in his 264 Epistle , says it was barely called Charta ; but after it had been subscribed by the Emperour , it was called Sacra ; which appears also from the Acts of the Council of Chalcedon , and from Justinians Novells . Vales. a Concerning this Peter , Dorotheus , Gorgonius , and the others ▪ that were martyred , see the Acts of the suffering of Indes and Domna , at the 26. of December . Vales. b There is an illustrious evidence of this fire , which happened at Nicomedia in the first year of the persecution , in the 25 chap. of the Emperour Constantine's Oration , ad Caetum Sanctorum . Vales. c See B. 5. chap. 5. note ( b. ) concerning Melitina . There was a City , and a country called by this name in Armenia the less . But I never met with any thing concerning this tyrant , who seized the Empire in that region . Vales. d He means Eugenius , who for some little time tyrannized in Syria . Libanius ( in his Oration to Theodosius , pag. 411 ; and in his Antioch . pag. 363. ) tells the whole story . Whereto may be annext a passage of the same Libanius's , out of his Oration to Theodosius , concerning the Sedition at Antioch , pag. 399. There was a Tribune of Seleucia , by name , Eugenius , who had the command of 500 Souldiers . These Souldiers were ordered to open the mouth and passage of the Haven . When they had laboured day and night without any intermission ; being much displeased at their task , they force their commander ( Eugenius ) to take the Empire upon him ; threatning him with death unless he would give his assent . The Tribune being after this manner compelled , took the purple off the image of one of the gods , and was saluted Emperour . He goes forthwith to Antioch , ( which then had no garrison in it ) supposing that if he could possess himself of that City , it would much advance his designs : he makes himself master of that place about Sun-setting . But his Souldiers , agreeable to their usual irregularities , destroyed the Country as they marched , and stuft themselves with wine , and good cheer . Which being perceived by the Antiochians , they ▪ despising the paucity and drunkenness of the Souldiers , killed them all with stones and weapons of all sorts , ( the very women giving their assistance ) and their Leader also , as he was going towards the palace : so that about the first watch none of them were left alive . But the Emperour , who ought to have exprest his thankfulness to the Antiochians , ordered the princes of the Antiochensian and Seleucensian . Order should be slain , when as neither of them deserved any punishment . Amongst them the Grandfather of Libanius ( a proper comely old man ) was killed . All this I met with pag. 411 & 363. Moreover , Libanus ( in Orat. ad Theodosium de seditione ) tells us , the name of this Tribune of the Seleucensian Souldiers was Eugenius ; and the name of the Emperour was Diocletian , whom he calls , by his true name , Diocles. Thus I have given you the name and History of the Tyrant ; and the time when this Eugenius made his attempts on the Empire , Eusebius here declares , to wit , when Diocletian was the eighth , and Maximian the seventh time Coss. Vales. e This was the third Edict of the Emperours against the Christians . By the first it was ordered the Churches should be ruined and the Scriptures burnt ; and those who were honoured with any preserment ( if they refused to sacrifice ) should be deprived of their dignity ; the meaner sort were to loose their liberty ; see chap. 2. Another Edict soon followed this , that Bishops , Priests and Deacons should be imprisoned , and by all ways compelled to sacrifice . The third Edict comprehended all sorts of Christians , as well those of the Laity , as the Clergy ; which Edict was proposed ( says Eusebius in the chap. 3. of his book concerning the Martyrs of Palestine ) in the second year of the persecution . But this seems rather to have been the fourth Edict : for the second and third concerned the Presbyters onely ; by the second 't was ordered they should be imprisoned , and by the third it was enjoyned , they should by tortures be compelled to sacrifice . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the reading of the Maz. and Med. M. SS . accordingly we have rendered it of those truly admirable champions , &c. Those champions were termed paradoxi , who had gained many victories . See Peter Faber ( in Agonistico ) B. 3. pag. 603. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ursorum immanium ; so Valesius ▪ renders it ; and we have translated it huge , i. e. terrible , outragious wild bears . b By [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the term which here occurs , Nicephorus ( B. 7. chap. 7. ) thought those were meant , who stood without the Aren● of the Amphitheatre ▪ and incited the wild-beasts by their clamours . But Rufinus supposed that the Arenarii were here spoken of , whose business it was to provoke the boasts : thus he renders the place ; Verùm bestiae illos ipsos qui ad instegandum mittuntur , incredibili velocitate discerpunt , But the beasts tare in pieces those with an incredible swiftness , who are sent in to provoke them . Christophorson thought that as well the Infidells , as those who stood without the arena were here meant . The same term occurs again in this chapter ; we have rendred it in both places infidels . Vales. e It was the custom , that the confectors ( concerning whom see B. 4. chap. 15. note n. ) were sent in to slay , or cut the throats of offenders , in the Arena . We must not think these Martyrs were beheaded . Vales. a Hence it may be collected that Eusebius lived in Egypt ; which is also attested by Theodorus Metochita , ( in Collectan . ) Where he says , that not onely the Egyptians but also all those who lived in that country , used an intricate and obscure stile in their writing Amongst which he reckons our Eusebius . Vales. b That is , the Procuratour , or Receiver general of the Emperours revenues in Egypt . For that Office is meant by these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Vales. c The phrase is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the honourable Magistrates . ] But [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] should be expunged : for , as I think , 't is a Scholion added to explain what went before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie Magistrates , but personages of honour . Besides , no body was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the judge himself . Vales. See Valesius's note on B. 14. of Amm. Marcellinus . d In the Acts of the passion of Phileas this president is called Culcianus : he was President of Thebais , says Epiphanius . Therefore Phileas suffered at Thebais , not at Alexandria , as some think . That which induced them to be of that mind , was a place in Eusebius's following chapter , where he quotes Phileas his Epistle , which he wrote to the Thmuitae from Alexandria , a little before his suffering Martyrdom . But , being ( as I said ) condemned by Culcianus President of Thebais , 't is manifest that he suffered there . Vales. a In the Med. and Maz. M. SS . the title of this chap. is thus ▪ [ The written informations concerning what was done at Alexandria . ] The title of the foregoing chapter is thus written [ Phileas the Martyrs relation concerning those who suffered at Thebais . ] I doubt not but those words [ Phileas the Martyr ] belong to the title of this chap. 10. For here Eusebius ( out of Phileas's Epistle to the Thmuitae ) relates the Martyrdoms of the Alexandrians . Vales. b These words should be Printed in Capital Letters . In the Kings M. S. they are disjoyned from the Text : In the Med. M. S. they are plac'd in the Margin : but in the Fuk ▪ and Savil. M. SS . they are omitted . Vales. * Phil. 2. 7 , 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Martyrs full of Christ : so Ignatius Bishop of Antioch , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. full of God. Vales. * 1 John. 4. 18. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I suppose he means the Eculeus ; on which Offenders were hung , and had their sides torn with iron-nailes . Vales. e ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here ) seems to signifie some thing more than iron-nailes . For Hesychius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a two-edged sword . Note here the cruelty of the Judges ; who were not contented with iron-nailes onely , but used knives also , or razours , with which they cut the sides of the Martyrs . Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , a Porch , Gallery , or walking place under-propped with Pillars ; in such Philosophers taught and disputed : the Stoicks had their name from hence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f He means the Apparitours or Officers , who were under the Praefectus Augustalis ; concerning whom Phileas speaks in this Epistle , and calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Governour . The name of the Praesectus Augustalis at that time was Hierocles , as Epiphanius says , in Haeres . Melitian . Vales. g The phrase in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which to me seems a new and uncouth expression . Vales. h That is , the dragging of the bodies up and down : the first sort of torture was by stripes and scourges ; the second was , that they were laid on the ground ▪ drag'd about , and so drawn into prison . Vales. i See B. 4. Chap. 16. note ( c. ) * Exod. ●2 . 20. † Exod. 20. 3. k After these words Christophorson has inserted many Chapters , out of that Appendix which Robert Stephens has published at the latter end of this Eighth Book . But that Appendix is an entire Book , and separated from this work , to wit , the Ecclesiastick History ; in which Eusebius describes the sufferings of the Palestine Martyrs , and especially the passion of his friend Pamphilus . Some studious person added this book to the eighth book of the Ecclesiastick History , because their Subjects were very like ; whose Copy the Transcribers afterwards following , placed it in their Copies . In all the M. SS . which I could ever yet see , this book is extant after the end of B. 8. in such manner as Robert Stephens publish't it . Christophorson therefore did ill , and contrary to the authority of all Copies , to put this book in here , as if it had been part of the Eighth book of the Ecclesiastick History . Musculus was more prudent , who ( following Stephens's Edition in his Version ) translated the eighth book as he found it in the Greek , and wholly omitted this Appendix : which neither Ru●●nus , nor Nicephorus seem to have found in their Copies . Besides , the Titles of the Chapters of Book 8. ( which , as usually , are prefixt before it ) were sufficient to have put Christophorson in mind , that this Appendix did in no wise belong to the Eighth Book . Vales. a Lactantius tells the same story , in his book 5. Institut . Divi●ar . chap. 11. where he treats concerning the injustice of the Judges , or Rulers of Provinces , who punished the Christians : alii ( says he ) ad occidendum pr●cipi●es extiterunt , sicut unus in Phrygia , qui universum populum cum ipso pariter conventiculo concremavit ; i. e. others were very hasty to murther [ the Christians ] as was one in Phrygia , who burnt all the inhabitants , together with the place they dwelt in , at one and the same time . Vales. b The Curator of the City was he , who lookt after the Treasure , and what ever else in generall belonged to the revenue of the City ; this is manifest from the Pandects of the Law ; he is also called Logista ( from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the term here in the original , ) in Lege 3. Cod. de modo mulctandi . Hence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was used to signifie the performance of the Curators Office , or place . See Valesius's notes on Ammian . Marcellinus , pag. 36. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the term in the original ; which the Latines called Magistratus , or Duumvir ; 't is taken in this sense throughout the whole title Cod. Theod. de Decurlonibus : & in Optatus , Lib. 1. &c. in which places ( and in many others ) Magistratus and Duumvir are promiscuously used . The chief Magistrate amongst the Corinthians , Rhodians , Tarsenses , Ephesians , and Philippians , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and also amongst the Athenians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the Precedency and chief place , the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suppressed : See Cicero in Book 5. Epist. 11. ad Atticum . Lastly in all Grecian Cities it was at length customary to call the chief Magistrates Strategi ; as 't is manifest from the old Coyns and marbles . See Valesius's his notes on Amm. Marcellinus , B. 31. pag. 423 , 424. d In the Maz. Med. Fuk. and Savill . M. SS . this person's name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Adauctus ▪ so Rufinus and Cedrenus wrote his name also . This person is mentioned in the Greek Menaeum , on the third of October . There was at the same time another Adauctus , who suffered Martyrdom at Rome , and is mentioned at the seventh of February Vales. e He means the Procuratour , or Steward of the Revenue . Rufinus renders this place thus ; rationes summarum partium administrans ; which is truly translated . Vales. f Concerning these Magistrirei privatae , see Leg. 2 and 4 , Cod. Theod. De jure fisci . These Officers are usually joyned with the Ratio●alists in the Cod. Theod. See Valesius's notes on Ammian . Marcellin . Book . 15. pag. 78. a Such a fire is that , which is made of straw and small sprigs of trees . It is called a slow , or slack fire , to difference it from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unquenchable fire , which we took notice of before . This fire was kindled at some distance , that so the Martyrs might be choakt with the smoak , rather than burnt . Pionius the Martyr seems to have been killed by such a fire , as his Acts do attest . Seneca ( in his third book De Irâ ) seems to mention this sort of punishment , in these words , E● circundati defixis corporibus ignes . Vales. b Rufinus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here , grid-irons ▪ So also the Old Gloss renders this term . Vales. c There may be a double meaning given of these words . For we may either understand that these women had gone one half of their journey ; in which sense Nicephorus took the words : or that they stood on a bank which was in the middle of the high-way . Concerning the Martyrdom of these sort of Christian women ( who drowned themselves for the preservation of their Chastity and Religion , ) see S t August . De Civitat . D●i , book 1. chap. 26. There is extant an encomium of these women in the first Tome of Chrysostome , where the mother is called Domnina , and the daughters Bernice and Prosdoce . The Antiochians , celebrated their Martyrdom on the 20 day after the Feast of the holy Cross ; the Greeks placed their Birth-day on Oct. 4. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Rufinus translates elegantly , usque ad loca pudenda quibus naturalis egestio procurari soles . The Grecians call [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that part of the body , which modesty forbids to be named . Vales. * Ironically spoken . e The Med. Maz ▪ and Fuk. M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] superlative . Vales. f Rufinus says an Edict of the Emperour was set forth , whereby such a sort of punishment was commanded thenceforth to be inflicted on the Christians : But I think this not to be true . For the Magistrates themselves , being overcome by the constancy of the Christians , at length betook themselves to this sort of punishment on their own accord . Vales. g You must understand [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combats ▪ ] for he had spoken concerning these just before . Christophorson translated these words ill , thus [ at this time ; ] and from them began a new Chapter . Vales. h The term here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secret . ] It seems to be used for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inexplicable ; ] in which sense Eusebius does frequently use it . But if any one will translate it [ secret , ] I shall not withstand it . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the martyrs at Antioch ] in Niccphorus the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Martyrs of Antioch , ] which doubtless is truest . For Lucianus suffered not at Antioch , but at Nicomedia , as Eusebius attests in this place ; to whom agree Jerom [ in Catalog . ] Rufinus , and Nicephorus . The same is confirmed by Lucianus himself in the Epistle he wrote to the Antiochians , when he was ( together with some other Martyrs ) in prison at Nicomedia . The last words of this Epistle are extant in the Alexandrian Chronicle , at the first year of the persecution . Vales. b To wit , in the book concerning the Martyrs of Palestine , which is placed after this eighth B. For in that Eusebius at large declares the Martyrdom of Pamphilus , as may there be seen . Moreover , from this place it appears , that that book concerning the Martyrs of Palestine was written by Euscbius after his Ecclesiastick History , and after his books concerning the life of Pamphilus the Martyr . Christophorson ( who had inserted that whole Appendix before this chapter ) was forced to omit these words of Eusebius here , least Eusebius should seem to have forgot himself . I must indeed confess , that in the Maz. Med. Fuk. and Savil. M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have declared ; ] but if that reading be true , Eusebius must mean his books concerning the life of Pamphilus the Martyr ; which ( as before we observed ) he wrote before his Ecclesiastick History . Vales. c In the Maz. & Med. M. SS . this person is called Dius ; in Robert Stephens he is named Didius . Vales. d He means doubtless his book concerning the Martyrs of Palestine . For no other book but that can be found , wherein Eusebius relates the conflicts of the Martyrs which he himself had seen . The opinion of Christophorson is from this passage further disproved , who supposed the book Concerning the Martyrs of Palestine was part of this eighth book : upon which account , after these words [ in another work ] he omitted some words , and inserted others , against the authority of all Copies . Turnebus was sensible hereof , and therefore at the margin of his copy he put this Greek Scholion at these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. note , that you will meet with this writing immediately after this eighth book . Vales. e How great the felicity of the Roman Empire was , in the reign of Diocletian and Maximian , Mamertinus attests in his Genethliacum , about the latter end . Neither did the Romans ever succeed more prosperously in their wars against the Barbarians , than at that time . The Barbarians were in every engagement slain , and the limits of the Roman Empire enlarged . If we read the Histories of those times , we shall find that the affairs of the Empire were never in a better posture ; when four Princes , to wit , two Augusti , and as many Caesar's , did each of them severally repell the Barbarians . But although Diocletian and Maximian obtained so many victories over the enemies of the Roman Empire ; yet they triumphed but once , a little before they resigned the Empire , as Eutropius and Zonaras do attest . The words of Eutropius are these ; uterque una die privato habitu imperii infigne mutavit ; Nicomediae Diocletianus , Herculius Mediolani , post triumphum in●lytum , quem Romae ex numerosis gentibus egerant , pompa serculorum illustri , &c. Hieronymus ( in his Chronicon ) has placed this triumph of Diocletian and Maximian on the eighteenth year of Diocletian . At which place Scaliger ( in his Animadversions ) remarques , that Hieronymus has committed an Anachronism . For he says , this triumph was performed on the twentieth year of Diocletian , some months before he put off his purple . But Scaliger himself is mistaken rather than Hieronymus . For if Diocletian triumphed in the twentieth year of his Empire , that is some few moneths before he resigned it , it must be said he triumpht about January , in the year of Christ 304 , and put off his purple on the Kalends of April of the same year ; which time of his Resignation , Idatius declares ( in Fastis . ) Whence it follows , that he triumpht in winter time , and in the depth of winter travelled from Rome to Nicomedia ; neither of which is probable . For neither did the Roman Emperours usually triumph in winter ; nor was Diocletian ( by reason of his age and infirmity of body ) able to endure the trouble of so tedious a journey Besides , in the nineteenth year of his Empire , in March and April , Diocletian was at Nieomedia ; at which time the persecution against the Christians began , as our Eusebius attests in chap. 5. book 8. He was at Nicomedia also , when the Palace there was burnt ; ( as Constantine witnesseth in his Oration ad sanctorum coetum , chap. 25. ) which fire happened some moneths after the persecution was began . Let us therefore suppose , that that happened in May , is it credible that Diocletian could goe from Nicomedia to Rome , triumph there , return from thence to Nicomedia , put off his purple there , and retire into Dalmatia to lead the rest of his life in retirement there : is it ( I say ) credible he could do all this within ten moneths space ? Besides , the disease , by which Diocletian was for some time put out of his wits , seized him first at Nicomedia , a little after he raised the persecution , as Constantine relates . Wherefore , 't is very improbable , that Diocletian , troubled with such a distemper , undertook such a long journey . Further , the Authour of the panegyrick spoken to Maximian and Constantine , does expresly affirm , that Diocletian and Maximian triumphed at Rome some years before the twentieth of Diocletian's Empire ; see his words . Scaliger therefore is much mistaken , in saying Diocletian and Maximian triumphed in the twentieth year of Diocletian's Empire : Hieronymus , more truly , placed it on the eighteenth of Diocletian . In which year Idatius ( in Fastis ) observes , that the Emperours gave command by their Edict that Corn should be sold cheap ; which seems to have been ordered by them after the triumph , to please the people of Rome . But Cedrenus places this triumph on the seventeenth year of Diocletian . Vales. f Eusebius had better have said , the first year was scarce compleated . For this Resignation of the Empire , made by Diocletian and Maximian , happened about the beginning of the second year of the persecution , on the Kalends of April , in the year of Christ 304. the persecution having been begun in the moneth of March of the foregoing year . Whenas therefore Eusebius says [ the second year of this war was not compleated , ] his meaning must be this [ it was the second year current of the persecution : ] in this sense that other place of Eusebius ( which occurs in chap. 3. of his B. concerning the Martyrs of Palestine , about the end of the chapter , ) is to be taken Vales. g Christophorson translates these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus , primus nostrarum aerumnarum auctor , the first authour of our sorrows ; which version is not good : but he seems to have followed Nicephorus herein ; who ( in B. 7 chap. 16. ) writes out this passage of Eusebius ; and instead of his words here set down , uses these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the authour of our mischief . ] Vales. h For Constantius and Galcrius parted the Empire between themselves : which was the first division of the Empire , as Eusebius here asserts . For although there had been more than one Augustus at the same time , yet they governed the Roman Empire together , without making any division of it ; thus it was in the Reign of Marcus and Verus . Neither was there any division made of the Empire in the reign of Diocletianus and Herculius Maximianus ; when those two Augusti parted neither the provinces , nor the legions . See Eutropius , B. 10. Orosius B. 7. Concerning this division of the Empire ( which Rome was much displeased at ) Porphyrius ( in his Panegyrich to Constantine , written by him in the 15 th year of Constantine's reign , ) speaks these words , — Laccrata cruentis Imperiis pars fessa poli , divisa gemebat Sceptra , & Ausoniae marebat perdita jura . Vales. i The meaning of his passage is not , that Constantius was the first Emperour that had the honour to be deified after his death : ( for many Emperours , before Constantius , were by the Senate accounted amongst the number of the divi : ) But that , of the four Emperours who governed the Empire together ( to wit , Diocletianus , Maximianus , Constantius , and Galerius ) Constantius was the first that obtained this honour ; because he was the first of them four , that dyed . Vales. k In the Kings M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fertunate end of his life : ] but in the Maz Med. Fuk. and Savil. M. SS . the words here are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an honourable and thrice-happy conclusion of his life . ] Vales. l In the Maz. Med. and Fuk. M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoured with the title of Caesar onely , before ( or , otherwise than ) all the rest : ] which reading is truer than [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all men . ] For , four Augusti at that time governed the affairs of the Roman Empire ; to wit , Galerius , Constantinus , Maxentius , and Licinius . But Maximinus was long before made Caesar by Galerius , and continued in that dignity untill Galerius's death . Wherefore , 't is most true ( what Eusebius here saith ) that Maximinus was much displeased , because , there being then so many Augusti , he alone had no other title than that of Caesar , when as notwithstanding he had received that title of Caesar , before the other three Princes now mentioned . Vales. m These words [ whom we before manifested to have re-assumed the Empire , after his resignation of it ] are wanting in the Maz. and Fuk. M. SS . They are in the Kings M. S. And in the Med. M. S. they are written at the margin here , in the same hand in which that M. S. is written . Moreover , although Eusebius here says , he before related , that Maximianus Herculius re-assumed the Imperial dignity ; yet hitherto I cannot find the place where Eusebius has said this . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the expression here ) is to be understood in the same sense with that we explained a little before in this chapter , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first that was deisied . ] See note ( i. ) in this thirteenth chapter . Vales. * To Maximianus . a Aurelius Victor ( in the life of Maxentius ) says the same ; adeo saevus , uti praetorianis caedem vulgi quondam annuerit ; he was so cruel , that one time he connived at his Guards for killing the common people . Constantine , having vanquished Maxentius , did quite put down the Praetorian Cohorts , ( i. e. those Souldiers , whose office it was to guard the Emperours body , ) upon pretence of this slaughter ( here mentioned ) they made among the common people ; but in reality , that they should not attempt any alterations in the government , nor make Emperours , as they had done Maxentius , whom they proclaimed Augustus . Moreover , Zosimus tells the same story , ( here mentioned by our Eusebius ) but a little otherwise . For he relates , that when the temple of the God Genius at Rome was accidentally fired , and the people flockt together to quench the fire ; a Souldier , who derided this God of the Gentiles , was killed by the common people ; upon which there immediately happened so great an uproar amongst the Souldiers , that the whole City had been destroyed , had not Maxentius intervened , Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; So our Authour words it in the Greek . They were called S●cerdotes [ i. e. chief Priests ] by the Gentiles , who had the Temples of a whole Province under their care : but the Flamines [ the Priests ] were those , who in every Town and City took care of the performance of their Religious Rites . ( See Valesius's notes on Amm. Marcellinus , Book 28. pag. 375. Moreover , Maximinus must not be supposed to have been the first that instituted these chief Priests of the Provinces : for there were such Priests long before his time . But Maximinus increased their honour , and allowed them a guard , i. e. Lictors and Apparitors . th●se chief Priests of the Provinces were made out of the body of the Curiales , ( i. e. those that were of the Court , or Senate in every City ; see Valesius's notes on Amm. Marcell . B. 28. p. 374. ) who had before born all publick Offices , and discharged them worthily . This place [ of high Priest of a Province ] was accounted so honourable , that he that bore it took place of the Magistrates , or Duumviri . See the Gesta purgat . Caeciliani , B. 9. chap. 4. These high Priests had the power of entring into the secretum of the Judges , and of being assessours with them , as appears from the Acts of Theodorus the Martyr at November 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus translates it Statutis , Laws : Christophorson , manda●is , commands : Valesius , indictionibus , imposts or taxes . Our Eusebius uses the same term at chap. 8. B. 10. Where , speaking of Licinius , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. he invented several sorts of Taxes against his Subjects . See book 10. chap. 8. note ( d. ) d See Eusebius's oration concerning the praises of Constantine , c. 7. where this passage is repeated almost in the same words . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the Greek : Valesius renders it Clavorum suffixiones ▪ the being fastned with nails ; perhaps our Authour means crucifixion . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the expression in the Greek . Some words seem to be wanting , which may be thus supplied [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having requested a short space of time for a recess . ] Eusebius used the same phrase before , when he spake of the Antiochian woman , who with the two Virgins leapt into the River . Vales. f At the margin of the Maz. and Savill M. SS . I found this Scholion written , for the explication of these words : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. How does this man admire those women , who were the authours of their own deaths ? And yes the Judgment of the Church is , not to record them amongst the number of the Martyrs , who have been their own executioners . For 't is [ an argument ] of fear , rather than courage , by death to prevent the dread of punishment . But [ the Church looks upon those as Martyrs , ] who suppose nothing to be dreadfull upon account of the confession of Christ ; but with alacrity suffer all [ tortures , ] that a Tyrannick and devilish subtilty can produce [ against them . ] The Authour of this Scholion has made a true remark , to wit , that the Church approves not of self-murder ; when men , out of a fear of death , or through desperation lay violent hands on themselves . But as often as they are d●iven to do that by the instinct of the divine spirit , which ●arely happens ; then the Church approves and admires that act ▪ but proposes it not for imitation . See what S t Augustine thought concerning this matter , in his first Book . De civitate Dei , chap. 26. Vales. a The persecution began in the year of Christ 303 ; when Diocletian was in his 8 th , an Maximian in his 7 th , consulate . It ended in the year of Christ 312 ; then , when Constantine , having conquered Maxentius , sent letters to Maximinus Emperour of the East , to procure liberty for the Christians ; as our Eusebius relates in Book 9. Therefore the persecution lasted ten years , as 't is here affirmed . And so the years are noted in the M. S. copies of Eusebius's Chronicon , as Pontacus has observed . Epiphanius therefore is mistaken ; who ( in his Book De ponder . & Mensur . ) says this persecution lasted twelve years . See the following chapter , where our Authour relates , that the persecution ceased on the tenth year . Vales. a At these words we began the 16 th chapter , agreable to the Maz ▪ and Fuk ▪ M. SS . But in the Med ▪ M. S. ( which Rob. Stephens followed , in the distinction of the chapters ) there is no new chapter began here . Vales. b He means Maximianus Galerius , as 't is apparent from the following words : for he was the Authour of the persecution raised against the Christians . Rufinus in the 1● th chapter of this book speaks thus concerning ; G●lerius ; Ille verò , qui ●i secundus ●n honore , postm●dum etiam in primis successor ●uit , qui & in centor ac ●ignif●r nostra persecutionis extiterat , &c. i. e. But he , who was the next in honour to him , afterwards succeeded him in the first and chiefest place ; who also was the incendiary and first beginner of our persecution , &c. Cedrenus attests the same . Vales. * Matth. 18. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means his genitals ; which Victor ( in his Epitomo ) does confirm : Galerius Maximianus ( says he ) consumptis genitalibus defecit . d The phrase in the Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , being literally rendred , imports thus much , an ulcer in the fundamens full of holes like a spunge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This expression Musculus renders thus , ad semetipsum reversus , being come to himself : Christophorson thus , mentem igitur recolligens , & tanquam rediens ad se , recollecting therefore his mind , and returning as it were to himself : Valesius thus , totâ mentis aci● in semet ipsum conversâ , the whole sharpness of his mind being turned upon himself . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words Rufinus renders very well , thus . Convocatis his qui in officio publico parc●ant ; having called together those who served in any publick office . Eusebius usually means , by this phrase , the Grandees of the Palace , whom Amm. Marcellinus does commonly term , aulae summates , & Imperatoris proximos , the chief Court officers , and those necrest to the Emperour . Vales. * In the original 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Imperial Palace : But Nicephorus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Emperour . Vales. b We find that the Persians were but once conquered by Galerius , which was in the year of Christ 297 ; as 't is affirmed in Fastis Idatii , and in the Alexandrian Chronicle . The same is confirmed by Libanius , in his oration intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where he relates that the Persians , after that great defeat they received from the Romans under the conduct of Galerius ▪ spent fourty years in preparations to make amends for that overthrow ; and that , a little before the death of Constantine the Great , they entred upon a war with the Romans . Indeed , from that year of Christ we mentioned ( i. e. Anno 297 ) to the year wherein Constantine dyed , there are fourty years . Therefore , Eusebius's Chronicle must be corrected , in which this Persian victory is placed on the seventeenth year of Diocletian ; whereas it should be placed on his thirteenth year ; as it is in the Edition of Arnaldus Pontacus . Seeing therefore we can find no other victory that Maximianus obtained over the Persians , this place ought to be pointed ( as it is in Nicephorus , and as we have done in our translation ) after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sarmaticus Maximus the Fifth time ; Persicus Maximus . In Rufinus's old copy , there is at this place no distinction by points ; but 't is thus , Sarmaticus quinquies Persicus bis Carpicus Sexies Armenicus Medorum & Adiabenorum Victor . c Rufinus ▪ renders this passage thus , Tribuniciae potestatis vicies , having been Tribune of the people twenty times . This is the reading in the M. SS . From this place we may perceive , that Galerius was made Caesar , and Colleague in the Tribunician power ( or , Tribune of the people ) at the same time ; since in this Edict he accounts the years of his Tribunician power from that time when he was proclaimed Caesar. Now , he was made Caesar in the year of Christ 291 , on the Calends of March. Moreover , he put forth this Edict in favour of the Christians , in the year of Christ 311 , in his eighth Consulate , as the inscription of the Edict declares : whence it followes , that this Edict was written before the Calends of March. For from that time Galerius began his Tribunician Power . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. Emperour the Nineteenth time : for that 's the reading in the most ancient copy of Rufinus . Christophorson translated this term ill , thus , Dictator . He knew not what was the import of the word Imperator . Imperator signifies one thing in the titles of the Emperours , when 't is put in the First place like a Pronoun ; but it imports another thing , when 't is subjoyned to the rest of the titles . For the word [ Emperour ] put in the Second place , denotes the victory of the Emperours , and shews how often they were stiled Emperours by the Army , after they had obtained a victory ; so Dio ●●forms us . Vales. e In all copies , there is an omission of the number of times that Constantine had born the office of Tribune of the people , when this Edict came forth . I have added the figure [ V ] which denotes the Fifth time of his bearing the Tribune-ship : which addition is grounded upon a most certain conjecture . Vales. f After this word [ Proconsul , ] ( in the Maz. Med. Fuk. and Savil M. SS . and in Nicephorus ) there are these following words [ And , Emperour Caesar Valerius Licinianus , Pius ▪ Faelix , Invictus , Augastus , Pontifex Maximus ; Tribune of the people IV. Emperour III. Consul , Father of his Country , Proconsul : To the Subjects of their own Provinces Greeting . ] Which passage , although it occurs not in Ruffinus , yet is of good authority . And first ▪ as to Licinius's Tribunician Power , the same must be thought of that which was of Galerius's , to wit , that it is to be begun from the time of his being made Caesar. Now , Licinius was made Caesar in the year of Christ 308 , on the third of the Ides of November , as it appears in the Fasti of Idatius . Therefore , the ●ourth year of Licinius's Tribunician Power began in the year of Christ 311 , on the third of the Ides of November . But this disagrees with what we noted before , when we treated concerning the Tribunician Power of Galerius . Wherefore one of these places must necessarily be false . For if it were then the fourth year of Licinius's Tribunician Power , it was the twenty first of Galerius's . On the contrary , if this were the twentieth year of Galerius's being Tribune of the people , it was but the third year of Licinius's bearing that dignity . As to the consulate of Licinius , there is mention thereof in the Fasti of Prosp●rus , Cassiodorus , and Victorius ; where he is placed Consul with Maximianus Augustus Cos. VIII . In my notes on Amm. Marcellinus , I had remarked , that Licinius was made Augustus by Galerius , a little before Galerius's death ; which I collected from hence , because in this Edict , we now speak of , Gallerius had made no mention of Licinius's being his Colleague : but since in our M. SS . and in Nicephorus Licinius is stiled Augustus in this Edict of Galerius , that conjecture of ours is wholly destroyed . Vales. g In the Fuk. Savil , Maz. and Med. M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So great an arrogancy and unadvisedness — has possest and invaded them . ] Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which Valesius here renders arrogantia , arrogancy ) is by Democrates ( in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) defined to be speaking all , and no● enduring to hear any body else . D r Hammond has given a large account of the significantions of this word , in his note on Rom. 1. v. 29. Notes for div A38749-e235630 * Id est Galerius . See the Edict , chap. 17. book 8. a Those four were Diocletianus , Maximianus , Constantius , and Galeriu● . See Book 8. Chap. 13. note ( ● . ) b That is , Diocletianus and Maximianus . See Book 8. Chap. 13. note ( e. ) c In chap. 13. book 8. d Diocletianus . e Maximianus . f Galerius . g See Chap. 16. Book . 8. note ( b. ) h See Chap. 16. Book 8. i These following words are taken out of chap. 13. book 8. V●les . k Constantine the Great . l ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; So Rob. Stephens : Valesius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Galerius . m Chap. 17. Book 8. n Who were Constantinus ▪ and Licinius or Licinianus : See chap. 17. book ● . Notes for div A38749-e236040 a Before I had lookt into any of the M. SS . I thought these words were added by Rob. Stephens , who in some copies had found these two Supplements of the 8 th Book . But when I had perceived that the same words occurred in all the M. SS . I was easily induced to believe , that all those M. SS . were transcribed from one and the same Copy . Moreover , this 2 d Supplement is nothing else but Eusebius's Book concerning the Martyrs of Palestine ; which appears from the words at the end of this Supplement . For in the Maz ▪ and Med. M. SS . these words occur there ▪ ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. the End of Eusebius Pamphilus's [ book ] concerning tho Martyrs of Palestine . Vales. a The same Relation is in the Acts of the passion of Procopius the Martyr , which begin thus , The first of the Martyrs that appeared in Palestine was Procopius , &c. From whence 't is evident , that those Acts were translated out of the Greek Copy of Eusebius into Latine . To make this more manifestly apparent , it will in no wise be unusefull , to insert here the entire Acts. For many things worth our knowledge are contained in them , which neither Baronius nor Molanus happened to have a sight of ▪ We have transcribed them from a most ancient M. S. belonging to the Musciacensian Monastery , which is now in the hands of that learned person Claudius Joly Canon of the Church at Paris . Their Contents are these ; The Passion of S. Procopius the Martyr , who suffered under Fabianus the President , on the fourth of the Nones of August . The first of the Martyrs that appeared in Palestine was Procopius : a person [ full ] of celestial grace , who before his Martyrdom ordered his life so , as that from his very childhood he applied his mind to chastity , and a virtuous converse . He so macerated his body , that 't was judged to be almost dead . But he comforted his mind with such divine words , that he infused strength and courage into his body , by this refection of his mind . Bread and water was his food and drink : he fed onely on these : which he would forsake for two , or three , sometimes for seven days together , and then return to that his food again . Also , a meditation on divine expressions had bound up his mind so fast , that he continued indefatigable in it night and day . He made himself an high example of courtesie and meekness , looking on himself to be inferiour to others , so great was his studiousness in divine matters : he had also attained to a competency in external accomplishments . His original extract he had at Aelia [ i. e. Jerusalem ; ] but by converse and habitation he was a Scythopolitan . He served in three Offices in that Church ; one was that of a Reader , another consisted in his interpretation of the Syrian Tongue ; and the third was an imposition of hands , to cast out devils . And when he ( together with his companions ) was sent from Scythopolis to Caesarea , he was led from the very Gates to the President ▪ and before he had experienced the miseries of imprisonment and bonds , he was upon his very first Arrival commanded by Flavianus the President , to offer sacrifice to the Gods. But with a loud voice he attested that there was not a multiplicity of Gods , but one Maker and Framer of all things . The President , smitten with that expression of his , and being wounded in his own conscience , assented to what he said . And , betaking himself to other arguments , [ perswaded him ] to sacrifice at least but to the Emperours . But the holy Martyr of God , despising what he said , repeated that passage of Homer — It is not good [ to have ] many Lords , let there be one Lord , one King. Which words being heard , it being supposed that he spoke something that was of ill consequence to the Emperours , by the Presidents command he was led to execution ; and being beheaded , had an entrance into a celestial life , or found a compendious way into heaven , on the seventh day of Desius , that is , the moneth July , which amongst the Romans is called the Nones of July , in the first year of the Persecution against us . This was the first Martyrdom that was consummated in Caesarea , our Lord Jesus Christ Reigning , to whom be honour and glory for ever and ever , Amen . These Acts are also extant in two M. SS . belonging to the Library of Saint Germans . Vales. b The foregoing Acts of the passion of Saint Procopius render this passage almost word for word , thus ; Priusquam carceris vel vinculorum experiretur angustias , before he had experienced the miseries of imprisonment and bonds . By which words the cruelty of the Judge is signified . For the Roman Presidents were wont first to imprison those offenders that were apprehended and brought before them , and to interrogate them afterwards at their leisure . Vales. c The foregoing Acts word this passage thus ; in ipso ingressu suo ● Judice Flaviano ut Diis sacrificaret impellitur ; i. e. he was upon his very first arrival , commanded by Flavianus the President , to offer sacrifice to the Gods. Many things are here omitted in the Greek Text of Eusebius , which must be made prefect by those Acts in Latine ( the translation whereof we have before inserted . ) For when Eusebius had here said expresly , that Procopius upon his first arrival was brought before the Judge , he adds nothing concerning the place from whence he came , where he was apprehended , or to what place he was brought : nothing of which ought to have been omitted . Besides , Eusebius does accurately relate the descent and country of other Martyrs mentioned in this book ; and if any of them had attained any degree of Ecclesiastick honour , he does usually take notice of that also . But of this person ( who was the chief , and Leader of all the Palestine Martyrs ) we see no such remarks made . This , 't is probable , was not the fault of Eusebius , but of his Excribers . For , in the Latine Acts , which , as we before evidenced , were translated out of Eusebius , all these circumstances are manifestly declared . See the translation of the Latine Acts , in note ( a. ) in this chapter . Vales. d The Latine Copies of these Acts doe vary a little here : in Claudius Joly's Copy ( the translation of which you have in note ( a. ) in this chapter , ) the words are , Defii Septima Julii mensi● , quae nonas Julias dicitur apud Latinos , i. e. on the seventh day of Desius [ that is the ] moneth July , which amongst the Romans is called the Nones of July : in the two M. S. Copies belonging to the Library of S. Germans , the reading is thus , Dies erat Septima Julii mensis , quae 7. Idus Julii dicitur apud Latinos , i. e. it was the seventh day of the Month July , which amongst the Romans is called the seventh of the Ides of July . In the greek Text of our Eusebius here , the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the eighth day of the moneth Desius , that is ( as the Romans stile it ) before the seventh of the Ides of June . By these words in the Latine Copies of the M. SS . in Saint Germans Library , the title before Claudius Joly's Copy of these Acts is to be amended , where 't is said Procopius suffered on the fourth of the Nones of August . Notwithstanding , in all the Martyrologies , the Martyrdom of Procopius is set on the eighth of the Ides of July . The Greeks also celebrate the memory of the great Martyr Procopius on the same day , as may be seen in their Menaeum . But that Procopius is a different person from ours , although he was born at Jerusalem , and suffered at the same time almost , and in the same City , that our Procopius did . For our Procopius was a Reader , and an - Exorcist , as Eusebius attests . But the other was a Captain of Egypt . The first Procopius was a Christian from his Childhood , the second was at first a worshipper of Daemons . Our Procopius was beheaded , having suffered no tortures , and so obtained the Crown of Martyrdom by a most compendious and easie kind of death . The other Procopius suffered a tedious and most cruel Martyrdom , having undergone most horrid tortures under two Presidents of Palestine , Justus and Flavianus . Upon which account he is reckoned by the Greeks amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Martyrs : See book 6. chap. 32. note ( b. ) Lastly , our Procopius was taken at Scythopolis , brought to Caesarea in Palestine , and there beheaded . The other was apprehended in Egypt , and Martyred in Caesarea a City of Phoenicia ( which was also called Paneas ) if we may believe Simcon Metaphrastes . Vales. e It is , I perceive , taken for granted amongst all men , that the months of the Syro-Macedonians were wholly the same with the Julian months , from that time when Julius Caesar publisht his year . For Scaliger and our Petavius do in many places affirm this ; and the only difference ( as they say ) was , that the Syro-Macedonians began their year from October . But , there are many things which make me dissent from their opinion . For first , Bede ( in his Ephemeris , and in his book De ratione Temporum ) says , that the months of the Greeks began from Apellaeus , which answers to December . But Marcus ( in his Life of Porphyrius Bishop of Gaza ) attests , that those of Gaza began their year from the month Dius . For these are his words at pag , 1090. Primo mense qui ab eis vocatur Dios , deinde etiam secundo , qui dicitur Apellaeos ; i. e. in the first month which they call Dius , then also in the second which is termed Apellaeus . The Emperour Julianus ( in Antiochico ) confirms this , where he expresly says that Lous was the tenth month amongst the Syrians . Now , if they began their year from October , then Lous ( which answers to August ) would not have been the tenth , but the eleventh month . The same is manifested by Julianus ( in Misopogone , pag. 70. ) in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ i. e. The Calends of the Syrians were come , and Caesar goes to the Temple of Jupiter Philius again . Then came the Calends of January ( For , in my notes on book 23. of Ammian . Marcellinus , pag. 252 , I have shown that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with the Calends of January . ) and Caesar goes to the Temple of the God Genius . ( Concerning the Temple of this God Genius at Antioch , See Evagrius's Hist. book 1. chap. 16. ) Then passing by the ominous day , he renews his vows in the Temple of Jupiter Philius according to the custome of his Ancestours . Seeing therefore Julianus attests , that the New Moon of the Syrians year did a little precede the Calends of January ; it is manifest that the beginning of the Roman and Syrian year was not the same . But , it may be plainly collected from the same place of Julian , that Dius was the first month of the year amongst the Antiochians : For Julian says , that on the Calends of the first month of the Syrians , he went to the Temple of Jupiter , to sacrifice , because their first month was sacred to Jupiter , and received its name from him . For it was called Dius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Jupiter : and the first month was rightly called after his name , who was thought to be the principal cause , and origine of all things . Now , if October were the first month of the Syrian year , that passage in Julian would have been impertinent . For , when the Antiochians would deride Julian , for his assiduity in worshiping the Gods , they produce this example thereof [ The Calends of the Syrians were come , and Caesar goes to the Temple of Jupiter Philius again : then came the Calends of January , and Caesar goes to the Temple of the God Genius . ] There must therefore necessarily be some little space of time between the Calends of the Syrians , and the Romans , that so Julian might deservedly be derided by the Antiochians for his too frequent offering of sacrifice . It is therefore necessary , that either Apellaeus must have been the first month amongst the Syrians , ( which is Bede's opinion , ) or else Dius . Thus far concerning the beginning of the Syro-Macedonian year ; which we have demonstrated to be different from the beginning of the Julian year . We will now inquire into the Syro-Macedonian months , and see whether they began and ended at the same time that the Roman months did . Indeed , this place in Eusebius does plainly shew , that the beginning of the months amongst the Syrians and Romans was not the same : for it makes the eighth day of the month Desius to be the same with the seventh of the month June . Therefore the Syrian month Desius began one day before the Roman month June . Moreover , Marcus ( in the life of Porphyrius ) affirms , that the months of the inhabitants of Gaza preceded the Roman months five days . His words are these , Pluit autem Dominus , &c. Our Lord sent a continued rain from the eighth day of the month Audynaeus to the tenth . Now Audynaeus amongst the Romans is January . For their months precede the Roman months five days . But on the eleventh day we celebrated the Feast of the Epiphany , praising God. From which words 't is apparent , that the beginning of the months amongst those of Gaza was almost the same with the beginning of them amongst the Egyptians . Further , Epiphanius ( in his book De Ponderib . chap. 20. ) makes the sixteenth day of May the same with the twenty third of the Grecian month Artemisius . The form of the months amongst the Tyrians was different from this ; they made use of the Macedonian account of the months . For , in the Acts at Tyre ( which are related in the ninth Action of the Council of Chalcedon ) the tenth day of the month Peritius is confounded with the twenty fifth of February : and in the fifth Action Concil . Constantinop . sub ▪ Mena , the twenty eighth day of the Tyrian month Lous is said to have been the sixteenth day of the Roman month September . From all this it may be concluded , that the account of the whole year , and of the months , was not of one and the same form amongst the Syrians . For those of Gaza computed them after one way , those of Tyre after another , and those of Caesarea after a third manner . But , I am fully perswaded , that the Caesareans used months , wholly composed according to the Julian form . For , in all places of this book of Eusebius's , concerning the Martyres of Palestine , wherever mention is made of the Macedonian months amongst the Caesarians , ( the mention whereof does frequently occur in it ; ) the days of those months do always agree with the days of the Roman months ; excepting this only place in this first Chapter . Therefore , I think , that the reading in the Text of Eusebius here should be thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the seventh day of the month Desius . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , on the fourth feria , or , ( to render it word for word ) on the fourth day of the Sabbath , or , of the week . For the ancient Christians having received a set account of the seven days of the week from the Jews , named them as they did . Therefore they called them the first of the Sabbath , the second of the Sabbath , &c. See Tertullian in his Book De jejuniis . Sometimes they called them feriae : Feria is the same with Sabbath . Therefore , as the Jews termed the week-days the first , the second , the third of the Sabbath ; and so on to the Seventh-day , which they called the Sabbath : so the antient Christians termed them the first , second , and third feria , &c. making an alteration only in this , that they did not keep the Sabbath-day holy , as did the Jews ; but observed their Sabbath 〈…〉 the first day of the Sabbath ▪ which they also called Sunday , or The Lord's Day . So Isidorus in his Book , De Natura Rerum , Chap. 3. Bede ( in his Book De Ratione Temporum ) says the week-days were called feriae , because the Clergy-men , by the decree of Pope Sylvester , were ordered to keep every day holy . But this opinion cannot be true ; for the days of the week were called feriae long before Pope Sylvester's time , as Tertullian informs us . Moreover , not only the Christians , but the Gentiles also received the computation of the week from the Jews , as Josephus informs us , in the close of his second book against Apion . But the Gentiles called the days of the week by the names of the seven Planets ; which names continue still in use amongst most Nations , being as it were certain reliques of the ancient errour of the Gentiles . See Tertullian in his Book Ad Nationes . Vales. The Ecclesiastical year of old began at Easter , the first week whereof was all Holyday , the days being distinguished by prima , secunda , tertia , &c. added unto feria . From thence the days of any other week began to be called feria prima , secunda , &c. See M r Jo. Gregory of Oxford , in his Tract De Aeris & Epochis , Chap. 5. The original of the names , which we in England give to the days of the week , may be seen in Verstegan's Antiquities , pag. 68 , &c. Edit . Antwerp . 1605. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render primum Martyrium , the first Martyrdom : so the Latine Acts render it ▪ whence it appears , the Translator thereof did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * See B. 8. Chap. 3. He was a Deacon of the Church of Gadara ; Concerning whom we have this passage in the M●●ologi● at the 18 th of November : The commemoration of the holy Martyrs Michaeus , Zacchaeus , Deacon of Gadara , and Alphaeus . The blessed Zacchaeus was led before the tribunal , having an heavy iron-chain about his neck . Vales. a The Greeks , in their Menaeum , make mention of two Romanus's , both Martyrs ; the one , they say , was condemned by Asclepiades the Praefect at Antioch , in the Reign of Galerius : the other was a Deacon of Caesarea ( concerning whom Eusebius here speaks ) who , as they affirm , suffered under Diocletian . But , in as much as they confess , that both of them suffered on one and the same day , ( for they affirm that both of them had their tongues cut out , that they both spoke after they were cut out , and that both of them were afterwards strangled in prison , ) 't is plain , that the Greeks mistake in their making of them two distinct Martyrs . I wonder that this opinion of theirs should please Baronius in his notes on the Martyrologie . If there were two Martyrs called by the same name , to wit , Romanus , and if they both suffered Martyrdom on the same day at Antioch , why does Eusebius mention but one here ? It will perhaps be answered , that Eusebius was resolved to speak of the Martyrs of Palestine onely in this book , and therefore that he onely mentioned Romanus the Deacon , because he was a Palestinian . But Eusebius has made mention of this Martyr in another place , to wit , in his second Book concerning the Resurrection and Ascension of Christ , where he acknowledges but one Romanus who was Martyred at Antioch . Vales. b Amongst the Primitive Christians , especially in the smaller Towns , because the Clergy were few in number , one and the same Clergy-man performed two or three Offices . Hence 't is , that in the Acts of Procopius the Martyr , ( which we related before ) Procopius is said to have born three Offices at the same time in the Church of Scythopolis , to wit , the Office of a Reader , of an Interpreter , and of an Exorcist . After the same manner therefore Romanus was both a Deacon , and also an ●xorcist in the Church of Caesarea . See Vetus Author Question . Veter . & Novi Testament , ch . 101. Vales. c There was in former times a twofold use of the Exorcists in the Church . For their business was to cleanse both those possessed with devils , and also the Catechumens ; who were exorcized more than once . For after every examination in their Catechism , they were brought to the Exorcist ungirt and with their Shoes off , that they might be purged by him . See Cyril . Hierosolymit . in procatechesi ad Illuminandos ; and Chrysostom , in his first Homily ad Illuminandos , in his first Tome . Vales. d Many of these persons had renounced Christ , as Eusebius declares in his second Sermon concerning the Resurrection ; where he speaks of the tortures inflicted on Romanus , which he mentions not here . Vales. e I suppose he means Galcrius Caesar : for Diocletian made his abode then at Nicomedia . The Caesars , like Apparitours and Officers , went all over the bounds of their own district . Indeed , in that year when the persecution begun , Diocletian lived ( together with Galerius ) at Nicomedia , in April , as Eusebius attests in his eighth book . Also , a little after the persecution began , when the Imperial Palace a● Nicomedia was burnt by Lightning , Diocletian was at that City , as Constantine informs us in his Oration Ad Caetum Sanctorum . Wherefore he could not be at Antioch , when Romanus was condemned to be burnt ; which happened about the beginning of the Persecution . For Romanus was strangled on the 15 th of the Calends of December , after he had lain in prison some months , as Eusebius here attests . Vales. f This place is in an especial manner to be taken notice of , because it most evidently declares the year wherein Diocletian's Pesecution began . For Eusebius says , that in the first year of the Persecution the Emperours Vicennalia ( i. e. the Festivals for his having arrived to the twentieth year of his Reign ) were kept ; which can only fall on that year , wherein Diocletian was the eighth time Consul , and Maximian the seventh . For , in this year ( which was the year of Christ 303. ) Diocletian's twentieth year was begun at the fifteenth of the Calends of October ; that being the first of Diocletian's Reign , Carinus II. and Numerianus Coss. in the year of Christ 284 ; as 't is set forth in the Alexandrian Chronicle . But , there arises no small difficulty from what Eusebius here says , to wit , that Romanus suffered Martyrdom on the 17 th day of November , when Diocletians Vicennnlia were kept . Whence it seemes to follow , that the first day of Diocletian's Reign must have been in the month of November , and not in September , as the Alexandrian Chronicle attests . Wherefore , 't is necessary , that either in our Eusebius , or else in the Alexandrian Chronicle , the name of the month should be mistaken . Unless we say , that Diocletians Vicennalia were kept at Antioch not on the same day which was the first of his Empire , but a little later . Eusebius indeed says ( in his Chronicon ) that Constantines Vicennalia were kept at Nicomedia , and in the following year celebrated at Rome . g It was usual amongst the Romans , that , on the fifth and tenth years of their Emperours Reigns , offenders who were guilty of less notorious crimes should be discharged from their imprisonment ; the Emperours Edict being set forth for that purpose , which they called an Indulgence . See the Cod. Theodos. tit . de indulgentiis criminum . Vales. a These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who lived in our times ] are , not without reason , added by Eusebius . For by them ▪ it was his intent to manifest , that this Thecla should be distinguished from the other Thecla who was companion to S t Paul the Apostle . In the Menaeum , at the 19 th of August , this Thecla is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Byzietis ; the meaning whereof I know not . For this Thecla here spoken of was a Palestinian , not born at Bizua a City of Thrace . Yet , it may be , this Thecla was a Thracian ▪ for neither were all those , whose Martyrdoms Eusebius here relates , Palestinians ; nor does he in this book , treat of the Martyrs of Palestine , but of those who suffered Martyrdom in Palestine . Vales. b The reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; our rendition whereof is , together with those others whom they had a great esteem for . Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but took it in the neuter gender ; for thus he has rendred it ; inter alia quae magnopere ip●is in optatis erant ad contemplandum , amongst other things , which they had a great desire to be spectatours of . I suppose it to be spoken in the masculine gender ; and that he means those more eminent Bestiarii , who amongst the Grecians were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the stoutest and strongest sort of men , who let themselves out to combat with the wild beasts before the people in the Amphitheatre . Such a one was he , whom the people in the Amphitheatre at Constantinople called for , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Cassiodorus ( Histor. Tripart , Lib. 2. ) thus renders , crudeli bestiae artifex parabolus componatur . Vales. c In the Maz. and Med. M. SS . his name is Päesis . In the Greek Men●logy , ( which Canisius published ) at the 15 th of March , instead of Päesis , he is called Publius ▪ Vales. a Christophorson ha● rendred this place ill ; thus he translates it ▪ Maximinus Caesar , who by his own power and strength had possest himself of the Empire : as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the Greek term here , signified by his own power and strength . Indeed , Maximinus proclaimed himself Augustus , as our Eusebius relates in Chap. 13. Book 8. But he was made Caesar by Galerius Maximianus . Moreover , Eusebius speaks here of Maximinus ▪ whilst he was only Caesar , and of the time when he had that title first conferred on him , to wit , in the second year current of the perfecution , immediately after the resignation of Diocletianus , and Herculius . The import therefore of Eusebi●●'s words is this , that Maximinus , as soon as he was made Caesar , shewed a proof of his impiety , by a most cruel persecution of the Christians . Wherefore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be rendred [ from the very time . ] Now , Maximinus was made Caesar in the year of Christ 304 , on the Calends of April , as Idatius ( in fastis ) declares : which agrees very well with the account here given by our Eusebius . For he re●ates that Maximinus ( after the Resignation of Diocletian ) was created Caesar in the second year of the persecution ; immediately after which promotion ( that he might shew his power ) he renewed the persecution against the Christians . But this must not be understood of that very year , wherein Maximinus was made Caesar : for during that year ( affairs being then in confusion , and Galerius scarce well setled in the Empire ) Maximinus was quiet . Therefore Eusebius mentions no Martyrdoms in Palestine during that year . But in the year following , which was the third of the persecution , Maximinus set forth his Edicts against the Christians , and renewed the persecution , as Eusebius expresly relates in this chapter . Vales. b It is sufficiently apparent that the Greek Text is here corrupted ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherefore we have rendred it before the gates , &c. Eusebius confirms this correction hereafter in this chapter , where he says , that the dead body of Apphianus , which had been cast into the Sea , swam to the Caesarian shore , hard by the gates of the City . Vales. c He means the Civill Law , and the Latine tongue , the knowledge whereof was necessary for those that bore Offices in the Magistracy . At Berytus there was a School for Civil Law as many have taken notice from Gregory Thaumaturgus , Eunapius , Nonnus , and others . Hence 't is , that Eusebius adds the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , secular , or mundane literature . Gregorius Nazianzenus ( in carm . Nicobuli ad filium ) calls Berytus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A famous City of Phoenicia , the seat of the A●sonian Laws . In the Menologies of the Greeks , at the second of April , Amphianus , with his brother Aedesius , is mentioned to have been instructed in the Christian Religion by Pamphilus the Martyr , at Berytus . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we have rendred , according to the prescripts of Christianity : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , congruous or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable : which way of expression is frequently used by Eusebius . Vales. e In the Med. M. S. this City is called Arpagas ; in the Maz. M. S. Arapagas ; in the Fuk. M. S. Harpagas ; but in the margin notice is given that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an asperate . I never met with any thing concerning Aragas , a City of Lycia ; Araxa , a City of Lycia is mentioned by P●olemaeus and Stephanus . And , in the Constantinopolitan Council , amongst the Bishops of the Province of Lycia , who subscribed to that Synod , the last that is recounted is Theanthinus Araxenus : also in the Synod of Chalcedon there is mention of Leontius Bishop of the Araxi . In the Menaeum of the Greeks , Amphianus is said to have been born in Lydia . Vales. f Symeon Metaphrastes , who professes he transcribed the Martyrdom of Apphianus ( or , as he calls him , Amphianus ) out of Eusebius , has altered this passage , thus , And having been conversant with us in divine studies , and instructed in the sacred Scriptures by the great Martyr Pamphilus , he obtained no mean habit of virtue ; by which he opened a passage for himself , whereby he procured the crown of Martyrdom . But Eusebius attests here , that Apphianus was not instructed in the sacred Scriptures by Pamphilus the Martyr , but by himself : which , as I judge , is the truest account . For our Eusebius was a person much learneder than Pamphilus . But the Menaea of the Greeks , and the Menology set forth by Canisius , agree with Symeon Metaphrastes : excepting only in this , which Metaphrastes relates , that Apphianus ( after he was returned from his studies at Berytus , ) when he came to Caesarea , was there instructed by Pamphilus . But in the Menaea , and in the Menology , Apphianus ( with his brother Aedesius ) is said to have been instructed by Pamphilus at Berytus ; no mention being made of Eusebius . So carefull were the latter Grecians , that the blessed Martyr should not be said to have been instructed by Eusebius Pamphilus , who , as they perswaded themselves , was an Heretick . Vales. g The reading I judge , should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which contains most evident signs : for it referrs to the foregoing word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attempt . ] Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the phrase in the original ; Metaphrastes thought the shore was meant by these words ; and therefore renders it circumstans littus . But the Greeks by this expression do usually mean the Air that surrounds the Earth . Vales. * This was the punishment , which the Romans inflicted on Parricides . In Seneca's age ( see his 5 th Book , Controver . 4. at the latter end ) only Serpents were put into the leathern sack ( which they termed Culeus ) with the Malefactor ; afterwards they sowed up an Ape and a Cock with him , and at last a Dog. The offender was first whip't with rods till the bloud came , then sown up after this manner . See Coel. Rhod. B. 11. Chap. 21. The Grecians had a way of putting Criminals to death , by drowning them in the Sea , which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but they made use of a leaden vessell only , into which they put the Malefactor ; as appears from Athenaeus , B 14 ; his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Patroclus therefore , Ptolemie's Governour in the Isle Caunus , took him , and put him into a Leaden vessell , and carried him to the Sea , and drowned him . Neither was this accounted amongst the heaviest sorts of punishment by the Grecians , as appears from Polybius , B. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , Although Ulpianus suffered not in Palestine , but in Phoenicia , yet because he suffered Martyrdom at the same time , and died by the same sort of punishment that Apph●anus had inflicted on him , we judged it not unfit to make mention of him here . It is therefore apparent from these words , that Eusebius in this book designed to give an account of the Martyrs of the Province of Palestine only . Vales. b In the Greek Menaeum , at the second day of April , Aedesius is stiled Apphianus's brother by the mothers side . Vales. c In the Med. Fuk. and Maz. M. SS . the term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one entire word ; which , in my judgment is the better reading . Eusebius does usually call those Christian Virgins by this name , who spontaneously had devoted their virginity to God. Such persons the Latines called devotae . For so Ausonius and others term them . Vales. d The explication of this place is to be had from the Menaeum of the Greeks ; where Aedesius is said to have struck Hierocles Prefect of Egypt ( in the interim of his raging against the Christians ) with his fist . The words there are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. But Aedesius , who was [ condemned ] to work in the mines of Brass , having seen ( at Alexandria in Egypt ) Hierocles the President punishing the Christians , he accounted him a despicable person , and struck the President with own hand . Wherefore , in this place of Eusebius , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the blows given to the President ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the reproachful language which Aedesius gave him . Both which are intimated by Eusebius in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his words and deeds . Epiphanius and Lactantius mention this Hierocles , Prefect of Egypt , who was famous for the great slaughter he made amongst the Christians . This was the Hi●rocles , against whom our Eusebius wrote a book . Vales. a He means the Pantomimi , Mimicks that used antick , filthy , and obscene gestures ; the Pegmatarii , those that managed the Machines and Images in their Plaies ; the Contigeri , Pole-carriers ; and Funambuli , Rope-dancers ; and such other Artists , which were made use of by those that were at the charge to exhibit shews to the people . See Claudianus in his book , De Consulatu Theodori . Vales. b At first I thought the reading here should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the second year : for so Eusebius had said above in Chap. 3. But the vulgar reading [ to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second of that name ) is best , for he is called Agapius the Second , to distinguish him from the former Agapius , who had suffered two years before ; concerning whom Eusebius speaks in the said third Chapter . Vales. c This place is corrupted , and imperfect . Christophorson reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brought out of Prison , ] which reading is not amiss . But I think there is a whole line omitted here ; which I thus make up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] [ Brought ] out of Prison [ wherein he had been confined now three years . ] Agapius was cast into Prison at the beginning of the second year of the Persecution . Therefore , this was the third year of his confinement . Vales. d Concerning this custom of leading the Criminals about the Stadium , see book . 5. chap. 1. z. ) a In the M. S. Acts of the passion of Theodosia , she is said to have suffered not on Easter-day , but only , on a Sunday . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the Greek words it . Christophorson renders it , ante tribunal considentibus , sate before the tribunal : which version I do not approve of . I have rendred it , before the Praetorium ; i. e. before the palace of the President . For those prisoners stood before his Palace , waiting , until the President ( before whom they were to be brought ) came forth to the tribunal . This rendition is confirmed by the following words . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flexures of their feet ; that 's the import of the Greek : Valesius renders it , pedum junctur● , the joynts of their feet . c See the following chapter ; from whence we are informed , that those who were condemned to such combats , were delivered to the Procurators of Caesar , who caused them to practise and exercise daily , that so at last they might be fit to engage in a combat . Vales. ●rbanus . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heretofore , must be referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived ; not to the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had its appellation ] as Christophorson thought ; who renders this place thus ; in loco Porphyrite appellato , qui jam ante● ex ven● lapidis qu● ibi nascitur , nomen d●xerat ; i. e. in a place called Porphyrites , which had before , gotten its name from a vein of stone , which is there dug out . Vales. b He means , as I judge , the Procuratours of the company of the Gladiatours , and of the morning Exercises ; of whom there is frequent mention in ▪ the old Inscriptions . For the Gladiatours , that were maintained by stipends paid out of the Imperial Exchequer , were committed to their care , and they gave them their allowances out of the Treasury . Vales. c Christophorson supposed these persons to be Priests and Deacons , who had convened the people to hear the sacred Scriptures read : which at that time they were compelled to do in private houses . For , their Churches and Oratories being then demolished , the Christians had only private-houses to Assemble themselves in . Vales. * That is , having acknowledged her self to be a Christian. d He means the Frankincense , &c. Vales. e This Virgins name is wanting here : But we will supply this defect , from the Grecian Menology ; where this passage occurs , at the 15 th of July : on the same day , the Holy Martyrs , Valentina and Thea , which were Egyptians , being brought to the City Dio Caesarea before Firmilianus the Judge , made confession of Christs Name , who is our God ; after which , their left feet being burnt , and their right eyes pulled out , they were killed with a sword , and their bodies burnt . But this account disagrees with our Eusebius's relation here . For he says , the one was born at Gaza , the other at Caesarea : and he makes no mention of the burning of their feet , or of the pulling out their right eyes . Vales. f In the Fuk. & Savil M. SS . instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nevertheless he made himself ready ] the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as the usual manner was , &c. ] which reading , in my judgment , is not to be despised . Mention is made of this Paul's Martyrdom , in the Menology , at the fifteenth of July . Vales. * The Devil . a I judge , he means the Praefect of the Praetorium : for at that time they took care of Military matters . Indeed , Eusebius's following words are a sufficient evidence , that the Praefect of the Praetorium is meant here : for he speaks of the injunctions , and publick orders given to the Curators , Magistrates , and Tabularii of every City : which Orders were issued out by the Praefect of the Praetorium only ; as might be made appear from several places . See Book 9. Chap. 1. & 9. where Eusebius speaks of Sabinus Praefect of the Praetorium to Maximin . * See Book . Chap. 11. note ( b. ) b These Officers had in their custody the publick Tables , or Rolls of the Cities , and look't after the accounts of the Tribute . They were first called Numerarii : afterwards Valens made a Law , that they should be called Tabularii . See Valesius's notes on Amm. Marcell . Book . 28. pag. 348. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] as it is in Robert Stephens's Copy ; in the Maz. Med. Fuk. and Savill : M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contained an Order that , &c. ] which is the better reading : for Eusebius here relates the Contents of Maximin's Edict . Vales. d Eusebius notes this , as a thing new , and unusual ; not that he designed to praise Firmilianus the Presidents clemency , because he did not torture the Martyrs ; but he would hereby shew the precipitancy and rage of the man ; in regard he commanded , the Martyrs ( who had provoked and confuted him ) should be immediately led away to be put to death , without sufferring any tortures before their execution ; as the common usage was . For the Roman Judges did usually torture the Christian Martyrs before they dispatch't them , to the end those valiant Champions might not finish their lives by too easie a death . Nor was this usually done to the Martyrs only ; but generally as often as any hainous offenders were brought to examination , they were first tortured . And although the guilty person confes't the fact , yet did not the Judge presently order him to be releas't from his tortures ; but continued to inquire out the consequences : for example , how often he had done the fact , with what weapons , and in what places : then he questioned him about his companions and accomplices . See Tertullian , in his book Ad Nationes ; and in his Apologetick , chap. 2. Vales. e In the Greeks Menology , this man is called Antonius , where ( besides Zebinas and Germanus ) there is a fourth companion of theirs named , to wit , Nicephorus . For the 12 th day of November this passage occurs : the birth-day of the holy Martyrs Antonius and his fellows , who were [ put to death ] in the times of Maximinus . Antonius was an old man ; Nicephorus , Zebinas , and Germanus were in the flower of their age . They were taken at Caesarea and after they had boldly confessed Christ , were slain . Here you see , the Authour of the Menology has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old man , not a Presbyter . Vales. f In the Greek Menology she is called Manatho ▪ Vales. g Eusebius means a little Mitre of purple-coloured-wool ; which was the badge of profes't Virginity , as Optatus informs us , in his sixth book . Vales. * The President . a In the Greek this mans name is Promus : but , I suppose , it should be Probus . For I never met with such a proper name as Promus . This mistake arose from hence ; in ancient M. SS . Beta is usually written like My. In the Fuk. and Savil M. SS . 't is Probus . Vales. b Mention is made of this person in the Greek Menea , at the 14 th of October ; although Eusebius says he suffered on the 3 d of the Ides of January . In the Meneum he is called Auselamus : But , in the Menology Anselamus is , by a mistake , put for Auselamus , or Abseldmus : the import of the passage there is this : On the same day is the commemoration of the holy Martyr Petrus Anselamus of Eleutheropolis , who being in the flower of his age , and of a vigorous mind , behaved himself most admirably in the conflicts he underwent for Religion ; and , having despised earthly things , was by sire offered up as a victim well pleasing to God , in the sixth year of Diocletian's and Maximian's Empire . In which passage , this is observable , that the sixth year of Diocletian's Empire is put for the sixth year of the persecution . Vales. a Symeon Metaphrastes has transcribed this whole relation of the Martyrdom of Pamphilus and his companions , out of our Eusebius ; adding some things , and altering others , as he usually does . But he seems to have been furnished with more perfect copies of Eusebius , than those we now have which will manifestly appear to the Reader ; who may meet with Metaphrastes's account hereof in that Latine version of him , which Lipomanus and Surius put forth ▪ Tome the third , a● the first of June ; pag. 139. Edit . Venet. Anno. 1581. Vales. b He means the Minor Prophets , who were twelve in number : this passage is more clearly exprest in Metaphrastes , thus : It is worth our while to admire the number of the men , which represents a certain Prophetick and Apostolick grace . For , it happened that they were in all twelve ; of the same number with the Patriarchs , Prophets and Apostles , as we are informed . Vales. c This passage also is more perfect in Metaphrastes , after this manner : He was Pamphilus , a man truly pious , loving and friendly towards all men , really demonstrating the truth of his name ; [ the import of Pamphilus , is , friend to all men : ] the ornament of the Church at Caesarea , &c. See Lipomanus and Surius's version of Metaphrastes , a● the fore-cited place . Vales. d In the Maz. Med. and Fuk. M. SS . 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us prosecute ] in the Imparative mood . Moreover , hence we may make this manifest collection , to wit , that this Book concerning the Martyrs of Palestine was Eusebius's own work , written by him after his Books concerning Pamphilus's Life , and after his Ecclesiastick History . Vales. e There may be a double meaning given of these words . For the import of them may be , either that Aelia was Valens's country , or that he was a Deacon of the Church of Aelia . Symeon Metaphrastes followed this latter sence , as appears from his words . The like ambiguity I took notice of before , book 5. chap. 1. note ( o ) where we spoke concerning Sanctus a Deacon of Vienna . Vales. f 'T is easily discernable , that the Greek Text is here corrupted ; I suppose it may be thus amended ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have followed in our version ; and it agrees with Symeon Metaphrastes's interpretation , as 't is evident from Gentianus Hervetus's translation in Lipomanus's Edition at the month of February ; see note ( a ) in this chapter . But Hervetus has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to get by heart ; whereas that term signifies , to recite by heart , as we observed before . Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here used ) seems to be taken passive●y , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Euscbius's meaning is , that Firmilianus the Judge was well versed in passing such sentences , and in extracting examinations by tortures . But , because the same term is taken in an active sense hereafter in this chapter , it ought also to be taken so here . By the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Eusebius means , the scourges and tortures . Vales. h These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of God ] are wanting in the Med. M. S. Eusebius's meaning is , that those Aegyptians who gave themselves the names of Israelites , or Jews , did both by their actions and names represent the true and genuine Israel , and those Jews , who were inwardly such . Vales. i Eusebius alludes to that passage in S t Paul , ( Rom. 2. 28 , 29. ) where the Apostle makes two sorts of Jews : some that were Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outwardly ; others that were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inwardly : the former , as he affirms , are not truly Jews , because they observed the bodily ceremonies only of the Law : the latter are really Jews ; whose Circumcision is that of the heart , in the Spirit , and not in the Letter . See Origen , Chap. 1. Philocal . Vales. * Galat. 4. 26. † Heb. 12. 22. k Eusebius seems to mean Firmilianus's desire of knowing from the Egyptian Martyrs , where that Jerusalem was , which they called their Country . Whence we may make this remark by the by , that 't is sufficiently evident , ( as we observed before , Book 4. Chap. 6. note e. ) there was no City upon earth at that time called Jerusalem . Otherwise Firmillanus President of Palestine , would never have been so earnest in his enquiries of the Martyrs , where Jerusalem was scituated . But , the Greek term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] cannot , I think , be taken in that sense I have mentioned . Indeed , this place is obscure , and ( if I mistake not ) faulty . Therefore Symeon Metaphrastes , when he transcribed this passage from Eusebius , on set purpose omitted these words . Vales. l At this place Symeon Metaphrastes adds some words , which deserve to be set down here . Nondum autem dictum , &c. [ The Judge ] had scarce made an end of speaking , when a young man , belonging to Pamphilus's family , called out at some distance ; and , coming out of the midst of the crowd into the presence of those who sate round in the place of Judicature , requested that their bodies might be interred . This was the B. Porphyrius , one of Pamphilus's own breeding , not full eighteen years old , [ a youth ] well skilled in the Art of writing ; but one that concealed these praises by his modest behaviour , in regard he had been educated under so eminent a person . Vales. m Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fire at a distance ] Christophorson seemes to have read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slow , or remiss fire : see his translation . Hervetus also has rendred it thus , pronuntiat sententiam ut tradatur molli & lento igni , he pronounc't sentence upon him , that he should be set into [ and consumed by ] a soft and gentle fire . The same is confirmed by Eusebius's following words : for he says , that Porphyrius was ●astned to a stake , and that the pile , which lay round him , but at some distance , was kindled ; that so the Martyr might be consumed by a slack fire . We read of the same sort of punishment in the passion of Pionius , and of other Martyrs . Eusebius uses [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the same sense hereafter , where he mentions Julianus . Further , we must take notice that both Porphyrius and Julianus were Catechumens ; as Metaphrastes informs us . Vales. * See B. 6. Chap. 19. note ( p. ) n This garment is in the Greek termed ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; see its description in A. Gellius , Book 7. Chap. 12. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original , it peculiarly imports that age , which is fit for warfare ; which Livy stiles Militarem aet●t●m , the Military age ; beginning from the seventeenth year of a mans age , says Plutarch ( in Graccho . ) p Christophorson judged amiss , in that he supposed by the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Monks were meant . For , at that time there were no Monks ; or , if there were any they differed much from the Ascetae . For Monks ( as their name , Monachi , denotes ) affected solitude : but the Ascetae did converse publickly in the Cities . Whosoever therefore lived a more strict and severe course of life according to the precepts of the Gospel , and left all they had , upon God's account , were termed Ascetae ▪ thus one Peter is called Asceta , and a Virgin is termed Ascetria , before in this book of Eusebius : should any one term these Monks , doubtless he would be much mistaken . S t Jerom says expresly , that there was no Monk in Palestine before Hilarion . But Peter , the Asceta , lived in Palestine long before Hilarion's time . Vales. q In times past all Cities had their Genius's , in honour of which Temples were erected , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marcus ( in the life of Porphyrius ) mentions the Tycheum of Gaza : and there was a Tycheum at Alexandria , mentioned in ●od . Theod. and in Libanius's descriptions lately published by the Learned Leo Allatius . Also the Temple of the Genius at Antiochia is mentioned by Julian in Misopog . which passage we cited before . The Genius of Caesarea in Cappadocia had its Temple ; concerning which see Gregor . Naz. in his first Invective against Julian , pag. 91. and in his 19 th Oration pag. 309. The Genius was a tutelar God , that ( as the Heathens thought ) had undertaken the particular protection of any City , or Town . Vales. a These words are very obscure . Christophorson thought they were to be understood concerning the time of the persecution ; I am not of his mind . For Eusebius speaks concerning what happened , when the fury of the persecution was in some measure abated . Therefore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies postea , afterwards ; according to Eusebius's usual way of expressing himself , both in other places , and also hereafter in this chapter . The following words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] denote the whole interval of time from the beginning of the persecution to its seventh year , as Eusebius informs us in the following chapter . Vales. b It was a sort of punishment amongst the Romans , that free-men ( i. e. those that were free of Rome ) should be condemned to look after the Emperours horses and camels , and to such like offices . This employment was called Camelasia , and it is reckoned amongst the personall offices , in the Pandects ( Tit. de muner . & Honor. ) Although in that place of the Pandects , the Emperours Camels are not spoken of , but those Camels are meant belonging to every City , which were used to fetch wood and other burthens ; as appears from the 18 th Law , in the said Title . But Eusebius does here speak of the Emperours Horses and Camels , to the feeding whereof some Bishops were condemned . Now , there is a great difference between these two Offices . For the former was a civil Office , to which the Decurions of the white Order were promoted , as 't is said in the fore-quoted Law. But the latter was a penal servitude , to which criminals were condemned , as may be collected from Eusebius's words here . Moreover , these Camelarii ( keepers of Camels ) were under his care and dispose , that was the Comes rei privatae , ( i. e. the Treasurer of the Privy purse to the Emperour ; see Vales. notes on Amm. Marcell . Book 22. pag. 207. ) under whom were the Masters of the flocks , and of the stables ; as appears from the Notitia Imperii Romani . See the Acts of Marcellus the Pope . Vales. c He means the Schism between Meletius Lycopolitanus and Peter Bishop of Alexandria ; concerning which see Athanasius and Epiphanius . He means also Donatus's Schisme in Africa , against Caecilianus the Bishop . Vales. d The place Eusebius here speaks of is not to be found in this book . Whence 't is apparent , that this book , concerning the Martyrs of Palestine , is imperfect . Any body may perceive that the beginning of it is wanting . But this defect may be made up from chap. 2. book 8. of the Ecclesiastick History , where Eusebius says that , which he mentions here , as spoken of before by himself . Vales. a His name was Helias ; who , together with Patermuthius , was burnt to death ; as 't is recorded in the Greek Menaea , at the 17 th of September . Photius mentions Patermuthius , in his Bitblioth . chap. 118 ; where he speaks of the Books written by Pamphilus the Martyr , during his imprisonment , in defence of Origen . Vales. b By these words Eusebius seems to declare , that this Silvanus was not Bishop of Gaza : for Eusebius only says that Silvanus was born at Gaza , and made Bishop over those Christians that wrought in the Mines in Palestine . The Greeks ( in their Menaea , at the 14 th of October ) seem to have taken these words of Eusebius in this sense . For they say that Silvanus was Presbyter of the Church at Gaza ; and , after he had suffered most accute tortures at Casarea , was condemned to the Mines , where the Office of a Bishop was conserred on him by the Christians . So the Menaea . But Eusebius ( in book 8. chap. 13. ) does expresly call him Bishop of Gaza . Vales. * This John is mentioned in the Menaeum , at the twentieth of September . Vales. * The Devil . c The conclusion of this book is wanting ; to wit , the Retractation , of the Emperours or Galerius Maximianus's Edict , ordering a stop to be put to the persecution . But this defect may be easily made up from the last chapter of the eighth Book of the Ecclesiastick History . Vales. Notes for div A38749-e251700 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here used ) must be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is frequent in our Author . We have this revocation of the Emperour's Decree in the 8 th book of this History , at the latter end . Vales. b By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Christoph . understands all the Provinces of Asi● ; but Rufinus thinks Pontus , Bithynia , Galatia and the rest of the Provinces bordering on every side are meant , which were under the Emperour Galcrius's Government : excepting only the Eastern Provinces , over which Maximinus Caesar was Ruler . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have translated having concealed : the Phrase is borrowed from the Attick Lawyers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them signifies that Court where matters of small importance were adjusted , to wit , not exceeding one drachm . The Judges of this Court were the Undecemviri ; This Court stood in an obscure place of the City , and hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Demosthenes , and here also in our Authour , us'd metaphorically , for privily . c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with them ] the reading in Nicephorus is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with him , ] shewing , that Sabinus was Prefect of the Praetorium to Maximin . But our Copies do all agree in the former reading , that is [ with them , ] in the plural number ; which is the truest . For , although Sabinus bore the Prefecture of the Praetorium ( which we may call the Office of Lord-chief-justice , or of Lieutenant General under the Emperour , to govern Provinces in Civil Causes ; See Pancirol . in Notitiam Imper. Orient . c. 5. ) under Maximinus Caesar in the East ; yet because he was made Praefect by Galerius , therefore he is stiled the Praefect of the Emperours , meaning Galerius and Maximinus . For the Caesars had not the power of creating Praefects ; but they were made by the Augusti , as may be shown from many places in Amm. Marcellinus . Hence 't is , that Sabinus in his Edict ( which Eusebius does here insert ) always speaks of the Emperours in the plural number , to let the Governours of particular Provinces understand , that that was the command of the Emperours , to wit , Galerius , Constantinus , Licinius , and Maximinus . Also , by these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may be meant the Governours of those Provinces which were under Maximin's jurisdiction : for Eusebius speaks of them in the foregoing sentence . Indeed , this exposition seems most natural to me ; but then we must render [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with , but amongst them ; which rendition the Greek will bear . Vales. d Rufinus translates this place thus ; Sed , Sabinus , &c. But Sabinus , who at that time was chief of the Provinces ; and inserted the forementioned Imperial Edict , thereby manifesting to all men that which Maximin had attempted to conceal . But Rufinus has not expressed Eusebius's meaning in this rendition of his words . For Sabinus did not set Galerius the Emperour's decree before his own order , as it was usual for the Prefects of the Praetorium to do ; in regard Maximin had made i● his business , that that Imperial constitution should be concealed from those Provinces under his Government . For he was highly displeased at Galerius's Rescript ; both in regard the Christians ( whom he had hitherto most barbarously persecuted , ) were delivered from his butcheries ; and also because his name was not prefix't before the foresaid decree . For , after Galcrius's and Constantine's name , Licinius's was set before the Rescript : but Maximin's name , ( he being as yet but Caesar only ) was not there . Therefore , partly for shame , partly out of indignation , Maximin suppressed that Edict . But S●binus ( in this Epistle of his to the Presidents of the provinces ) makes very little mention of this Constitution , because he would not displease Maximin . Further , by the word [ Emperour ] Christophorson thought Maximin was meant . But I like Rufinus's Version better , who supposed Galerius to be understood thereby ; and besides , Eusebius usually calls Maximin by the name of Tyrant , not Caesar. Vales. * I suppose , these are the terms of honour , which these great Officers had given to them in all addresses ; and which they themselves also made use of , when they mentioned themselves in any Letters they wrote to others : the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders devotio ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him translated Solertia . c I doubt not but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this decree ] it ought to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this affair . ] which amendment Nicephorus confirms B. 7. Chap. 24. who has exprest this place thus , that they should not trouble themselves any further about the Christians . Vales. * To Maximin . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies , is here used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemn services . Dionysius Alexandr . used this term in the same sense , as we noted before . There was a twofold Synaxis ; one of the Prayers ; the other of the Sacraments . Athanasius mentions the former , in his Apology to Constantius . Vales. a Maximinus Galerius did not live long after he had made that Decree for the Peace and Liberty of the Christians , but within a few months after , dyed of a wound which had festered . See the Appendix to the eighth book of this History . When Maximinus Caesar heard of his death , he renewed the Persecution against the Christians , and proclaimed himself Augustus ; whereas he was only Caesar before , and was compelled to obey the commands of Galerius Augustus . Vales. * See Book 7. Chap. 11. note ( f. ) b What is meant by this elegant passage [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] neither Christoph ▪ nor Musculus understood : the meaning of it is this : Maximin sent underhand some cunning men to sollicit the Antiochians , to send Embassadours to his Court , to request of him , that they might have liberty to drive out all Christians from amongst them . Hence Maximin who did underhand procure this Embassy , may well be said to have sent this Embassy to himself , and he himself to have been the Embassadour , this transposition of words is frequent and familiar in Eusebius . Vales. † The import of Theotecnus in the Greek , is , the Son of God. c See Book . 8. Chap. 11. note ( b. ) a This Temple of Jupiter Philius at Antioch is mentioned by Julianus , in Misopogone , and by Libanius ( if I mistake not ) in Antiochico . Vales. b The Ceremonies of the Gentiles , used in the erection and consecration of Images to their Gods , were various . For Jupiter Ctesius was consecrated with one sort of Rites , Herceus with another , and Philius with a third sort . Jupiter Ctesius , whose Image they kept in their store-houses , was consecrated with a little tub . Anticlides ( in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , in his B. De Ritubus Sacris , apud Athenaeum B. 11. Cap. 6. ) relates the Ceremonies of Consecration . Jupiter Herceus was consecrated with Pots : See Aristophanes in Danaidibus . After the same manner were those Images Consecrated , which they erected to Mercury , and other Gods : and this they termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Consecrate with Pots . In these Pots they boyled all sorts of purse , of which they offered sacrifice to those Gods they Consecrated , in memory of the food eaten in Old times , and of the frugality of the Ancients . But when they designed to be at greater cost in treating their God , then they killed a sacrifice at the erection of his Image ; which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Consecrate with a slain sacrifice . See Aristophanes ( in Irene ) and his Scholiast , pag. 693. See Suidas also , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides these Ceremonies , they used sometimes Magical Consecrations ; So Theotecnus did here , in the Dedication of an Image to Jupiter Philius . Vales. a By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant Sacerdotes Provinciarum . Concerning whom see B. 8. chap. 14. note ( b. ) A Sacerdos Provinciae was created by the votes of the Decuriones , i. e. the Senators , or Aldermen of the City . Now those men especially were advanced to this dignity , who had with honour acquitted themselves in the discharge of all Offices belonging to the Court ; as we may see in God. Theod. Tit. De Decurionibus . Eusebius here takes notice of it as a thing new and unusual , that Maximinus himself should elect the Sacerdotes Provinciae . Vales. a Concerning the falseness of these Acts , see what Eusebius has remarkt B. 1. chap. 9. These Acts are mentioned in Act. Praesidial . Tarachi , probi , & Andronici , cap. 9. where Maximus the President says these words , Wretch , knowest thou not , that that Christ , whom thou callest upon , was a man committed to custody by Pontius Pilate , and punished by him ; the Acts of whose passion are extant ? Moreover , these Acta Praefidialia Tarachi , &c. were performed when Diociesian was Consul the fourth time , and Maximian the third , as the inscription of the first interrogatory sheweth . Whence 't is plain , that these Acts of Pilate were forged long before the persecution ; the contrary to which Eusebius affirms in this place . But , that I may freely speak my sense , the inscription of these Acta praefidialia is in my judgment false ; and it should be corrected thus , when Diocletian was Consul the ninth time , and Maximian the eighth : For ( 1 ) there is , in those Acts , mention of the Imperial command , whereby 't was ordered that all men should sacrifice to the Gods. Now this command was issued out on the nineteenth year of Diocletian's Empire . ( 2 ) In the ninth chapter these words occur . The President said , you curse the Princes , who have secured a lasting and continued Peace . Andronicus said ▪ I have cursed the Plague , and the bloud thirsty , which destroy the world . That expression [ concerning the securing a lasting and continued Peace ] cannot agree with the fourth Consulate of Diocletian ; for at that time the Barbarians attacked the Roman Empire on every side . Besides , I can't see how Diocletian and Maximian can be termed , Blood thirsty , till after the 19 th year of Diocletian , when the Persecution began . Lastly , which is another argument , Eusebius affirms , that these Acts of Pilate were forged in the time of this persecution . Vales. b Rufinus has rendred the Greek phrase here ( which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thus , act is profiteri , to attest the truth of the said Acts by signing of them : for an evidence may be given both by word of mouth , and in writing also . Vales. a This Silvanus is a different person from that Silvanus which Eusebius mentions in his book concerning the Martyrs of Palestine , chap. the last . For this was Bishop of Emesa ▪ the other was Bishop of Gaza . The first was beheaded in the Mines at Palestine with 39 other Martyrs ; in the eighth year of the Persecution . But this Silvanus was cast to the wild beasts at Emesa , on the ninth year of the Persecution . Concerning this man's Martyrdom Eusebius has said something before , in his eighth book , although not in its proper place ; see B. 8. Chap. 13. Vales. b Eusebius mentioned this man's Martyrdom before in the eighth book chap. 13. but not in its proper place . For the eighth book does not go beyond the eighth year of the Persecution . But Peter Bishop of Alexandria was Martyr'd in the ninth year of the Persecution ( which Eusebius expresly affirmeth in the end of the seventh book ) upon the seventh of the Calends of December , as we read in the Excerpta Chronologica published by Scaliger . Usuardus says the same ; and so does Ado , and the old Roman Martyrology . The Greeks celebrate his birth day on the 14 th of November . The Acts of his Passion are extant in a M. S. in Greek , which the Reverend Father Franciscus Combesisius has , and will shortly publish , with many other things . Vales. c Eusebius has mentioned this man's Martyrdom at book 8. chap. 13. though not in its due place . But here he remarks the time more distinctly , wherein Peter and Lucianus suffered ; to wit , under Maximin ; not in the Reign of Galerius Maximianus , as Baronius would have us believe , at the year of Christ 311. cap. 3. Also , Baronius is mistaken in placing the Martyrdom of Peter Bishop of Alexandria on the year of Christ 310. for he suffered in the year of our Lord 311 , on the ninth year current of the Persecution . Baronius's errour arose from his beginning the Persecution a year too soon ; which mistake we have sufficiently confuted before , at book 8. chap. 2. note ( c. ) Moreover , in regard Lucianus's Martyrdom happened under Maximin , the Martyrdom of Anthimus Bishop of Nicomedia should , in my judgment , be placed under Maximin also . Indeed , Anthimus suffered a little before Lucianus , as Lucianus informs us in his Epistle to the Antiochians ▪ which I made mention of in Book 8. chap. 13. note ( a. ) we may also make the same conclusion from the Acts of Lucianus the Martyr ; where , instead of Maximinus , we read Maximianus , which is a common errour in the Greeks . Vales. d When Galerius was dead , Maximinus took possession of Asia and Bithynia ; which Provinces ( together with Illyricum , and Thracia ) were governed by Galerius . For Galerius kept these Provinces for himself , as Eutropius informs us ; the same is asserted by the old Authour of the Excerptions , which I published at the end of my Amm. Marcelinus . Maximinus therefore made his abode at Nicomedia , which was the chief City of Bithynia ; where the Emperours had a pallace ever since Diocletions time . Further , the following words do evidently manifest , that by the term [ Emperour ] Maximinus must be meant . Wherefore I wonder at Baronius , for asserting that Lucianus suffered under Galerius , not under Maximin ; when as Eusebius , contemporary with Lucianus , affirms he was killed by Maximin . Vales. a Any man may justly wonder why Eusebius should affirm here , that this was never seen before . Were the Decrees of the Cities , or the Edicts of the Emperours , never published before now ? This cannot be denyed : nor is it denyed by our Eusebius . But that which he asserts to have never been seen before , is , the ingraving of these Edicts upon plates of Brass . For ( as we observed before , Book 8. chap. 5. note b. ) the Imperial Edicts were written on paper . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all day long ; so Rufinus and Langus render it : Christophorson and Musculus translate it , quotidie , daily . Vales. b Christoph. and Musculus thought that this clause ought to be referred to Deos ( the Gods : ) but we make it to be referred to the Tyrians themselves . Maximin does attempt to blacken the faith of the Christians by these words ; he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faith of bare words : as if the Christian faith had nothing in it but words ▪ and were void of all reality . Vales. c The antients believed , that on set days the Gods descended into those Cities for which they had a kindness : hence it is that the inhabitants of Delos and Miletum solemnized the coming of Apollo : and the Argivi , the advent of Diana . This coming of the Gods we find mentioned up and down in the Poets , as in Virgil. Hence it is , that upon old Coins and in the Calendar , we find written A●ventu● Impp. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He aludes to that Aspect of the Planets called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which term is used concerning the Planets , when they seem to move neither backward , nor forward in their Epicycles ; but are stationary . Vales. e In the Greek Text the term is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parts [ not ] in sunder ] but it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does [ not ] raise vast hills out of its own bowells . ] For two sorts of Earthquakes ( contrary to each other ) are here spoken of by Maximin ; to wit , ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ( as Amm. Marcellinus describes them book 17. pag. 98. Edit . Paris . 1636 ) humum molestius suscitantes sursum propellunt immanissimas moles , raise the ground after an horrid manner , and drive forth vast quantities of earth : ( 2 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( according to Amm. Marcellin . description , loc . citat . ) grandiori motu patefactis subito voratrinis , terrarum partes absorbent , having on a sudden made vast scissures in the ground by a most violent motion , swallow up parts of the earth . See Valesius's notes on these words of Amm. Marcellinus ; pag. 142. Maximin means here that earthquake which afflicted the City of Tyre , in that year before Diocletian's Persecution , as our Eusebius relates in his Chronicon . Vales. * He alludes to Matth. 24. 24. * The most ancient Maz. M. S. begins the chap. 8. at these words ; to which agrees the Fuk. M. S. and Rufinus . Vales. * Maximin . * See B. 1. Chap. 8. note ( b. ) † See B. 1. Chap. 5. note ( b. ) a It was customary amongst the Heathens to attend their dead to the grave with musick upon pipes , and singing of mournful songs : in this Ceremony were imployed certain old Women , called praeficae and siticine● ; see our notes upon the 14 th book of Amm. Marcell . Wherefore Christoph. mistakes who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] as if this were the sence ; there was nothing now to be seen , but mournful cryes , instead of their pipes , &c. thus he erroneously translates the place . But all our M. SS . and Nicepho . keep to the common reading . Vales. b By what is here related concerning the burial of the dead , we may gather that the custom of burning dead bodies was at that time wholly disused amongst the Romans . But , when this custom was first abolish'd 't is difficult to determine . The Romans seem to have taken up this custom of burying in graves from the Jews , and Christians : concerning which we have a place very observable in Macrobius : for ( says he in his Saturnal . B. 7. Cap. 7. ) although in our days the custom of burning the dead is antiquated and disannulled : yet History teacheth us that in those days when they burned the dead , they pay'd great respect and honour to them . Vales. a In all our M. SS . the Titles of the Chapters are transpos'd ; that which ought to be the Title of the tenth Chapter is given to the ninth , and on the contrary that which ought to be prefixt to the ninth is set before the tenth . This mistake we had corrected in our translation , but because we would do nothing without the Authority of the M. SS . we did therefore choose rather to follow the mistake , resting satisfied in having advertised the Reader of the mistake . Vales. b After these words , in the most antient Maz. and Med. M. SS . follows this clause [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And Licinius ( who was next to him in Authority , both honoured for their wisedom and piety ; ) two most pious [ Emperours ] having been encouraged by God the supream King and Saviour of all men against two most impious Tyrants , &c. ] which we have here inserted , judging it to be genuine and penned by Eusebius himself , as 't is apparent from what follows . For in the end of the period Licinius is mentioned as well as Constantine : whence 't is plain , that Eusebius had spoken of both of them at the beginning of the period . But the Transcriber designedly expunged Licinius's name here , upon account of the impieties he committed afterwards . The Fuk. and Savill M. SS . does also agree with the Maz. and Med. M. SS . in inserting this clause here . Vales. c These words occur at Exod. 15. 4. The phrase in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Septuagint translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; our English translation , his chosen Captains . Expositours differ in their explications of these words . Valesius thinks the Vulgar translation is truest ; 't is there rendred ternos ex curribus pugnantes , that is , The Three fighting out of the Chariots . The true import of the Hebrew is , The valiantest , or ( as the Caldeo renders ) the fairest , Captaines ; called The Three or Third , from their being the third sort of Governours in the Kingdom of Egypt . See Ainsworth . Exod. 14. 7. and 15. 4. * Psal. 7. 17. 18. d I mislike Christophorson's Version of these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which he translates [ canere potuisset , could have sung : ] he ought rather to have rendred it [ cecinerit , should have sung : ] For Eusebius says , that Constantine did sing so , though not in exact words , yet really and truly . Vales. * Exod. 15. 1 , 2 , 11. e In the Maz. and Savil. M. SS . this place is thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord my helper and defender is become my salvation : ] which reading is confirmed by Rufinus's Version , who translates it thus [ Adjutor & protector meus , & factus est mihi in salutem : ] This passage occurs at Exod. 15. 2 ; where the Roman Edition of the Septuagint has not these two words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which I wonder at : for I am very certain that Eusebius made use of the Septuagint translation . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latines call [ Perfectissimi , most Perfect ] This Title Perfectissimi was appropiated to them of the Ordinis Equestris , or Roman Knights ; as Clarissimi was a title peculiar to them of the Senatorian Order . The Emperour's Prefects and Treasurers , who were always Knights , had the title of Perfectissimi given them . This dignity or title in antient inscriptions is signified by these Characters P. V. ( i. e. ) Vir. Perfectissimus : see Gruter , pag. 1098 ; and my notes on Amm. Marcell . p. 202. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we chose to Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over , or into the hand : which Rufinus confirms and explains thus , Vexillum Dominicae crucis in dexter● suâ jub●s depingi . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( though otherwise rendred by some translatours ) signifies the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a phrase before used in the first chapter of this ninth book . The import of it is seponere , occultare ; to conceal , or suppress the Edict , as Maximin did before in the first Chapter of this ninth book , when Galerius's Rescript was sent him . But when Constantine and Licinius , after the overthrow of Maxentius , sent their Decree to him in favour of the Christians ; he durst not conceal it metu superiorum , fearing them , as being his superiours . Vales. i Diocletian was the first that assumed to himself this sirname , Jovius ; as his Collegue Maximian did that of Herculius . Aferwards when Constantius and Galerius were created Caesar's , Galerius , by marrying Diocletian's daughter , and living with him in the East , came to be called Caesar Jovius ; and Constantius , by marrying Herculius's daughter in law ; and living with him in the Western parts , was called Caesar Herculius . Afterwards when Galerius died , Maximin , who was by him created Caesar , assumed to himself the sirname of Jovius ; which Eusebius here takes notice of . See the Chronicon Alexandrian . Vales. k Under the name of the East , Egypt also is contained . For the Government hereof was committed to Maximinus Caesar. For Maximimus ( after he was made Caesar by Galerius ) received the jurisdiction over all those Provinces , which Diocletian had reserved to himself . And hence it came to pass , that Egypt was reckoned amongst the Eastern Provinces a long while after . So Amm. Marcellinus ( B. 14. where he recounts the Provinces of the East , ) reckons Egypt and Mesopotamia amongst them . Further , Egypt was originally under the Comes of the East , as we are informed from an antient inscription ; the Contents whereof are these ; M. MAECIO MEMMIO FURIO BALBURIO CAECILIANO PLACIDO C. V. COMITI ORIENTIS . AEGYPTI . MESOPOTAMIAE . CONSULI ORDINARIO , &c. Vales. l ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the year past , ( i. e. ) the year of Christ 311. when Maximian was the eighth time Consul , for in this very year ( wherein Galerius died , Maximin seized upon Bithynia , which Galerius ( together with Illyricum and Thrace ) had reserved for himself . Vales. m This place is very intricate and obscure : and first , there is a difficulty in these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which some translated propterea quòd , because , but the adverb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may be rendred ità , so , and then this is the meaning of the place . ( viz. ) I return'd a kind reply to the Nicomedians , which the Emperours my predecessours always were careful to do . The next difficulty is in these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it therefore pleased the Gods , &c. ] But we rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it now so pleased the Gods , &c. By this means [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is fitly oppos'd to the preceding words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the antient Emperours . &c. ] according to this emendation we have translated the place . Vales. n Maximin does here make a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Letters and Commands . Letters or Rescripts were sent by the Emperours to the Magistrates or Presidents into their Provinces when they were absent from Court : Mandata or Commands were given them by the Emperour when they were with him , before they went to their Provinces , all which commands were bound up in a short Libel . And this was one of the chief of their charges given them ( to wit , ) that they should be careful of their health . The Civilians speak much concerning these mandata Principum . Vales. o Those Souldiers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Beneficiarii , that were promoted by the favour of the Tribune ; they were priviledged from several Duties and Military hardships ( as says Vergetius . ) Vales. p It was usual that the Praesects of the Praetorium should , immediately upon Receipt of the Emperour's Law , publish it to the Subjects by their Edict . Sometimes they did promulge the Emperours Law before their own Edict ; sometimes they Proclaimed their own Edict , and only mentioned in it the Emperour's Law. Thus did Sabinus , in the next chapter of this ninth book . But Rufinus says that he Proclaimed the Emperour's Law before his own Edict . True it is , we must confess , that the Emperours Laws were published before the Edicts of the Presidents most commonly . Of this we have a notable instance in the Conference at Carthage , where after the Reading of the Emperour's Letter to Marcellinus the Tribune and the Notarius , Marcellinus's Edict was read . We must suppose the same thing concerning the Emperour's Rescripts : which were always placed before the Edicts of the Magistrates . So did Himerius Rationalist of Egypt , in his Epistle to the Governour of Marcot● ; which Athanasius has related in his Apology . Vales. q By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd in this place , we must not understand a Council of Bishops , but an Ecclesiastick Congregation , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes us'd in that sence , and Niceph. in this place uses [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to meet together in their assemblies ] instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word I greatly approve of as explaining the place . Vales. r These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Musculus and Christoph. render thus ; Maximino , ut ista concederet , scripserant , they had written to Maximin that he should grant it . But I think Eusebius's meaning was otherwise , ( to wit , ) Constantine and Licinius wrote to Maximin that they had given free liberty to the Christians to exercise their Religion ▪ to celebrate their assemblies , and to build Churches , &c. For it seems unlikely and some thing arrogant , that Constantine and Licinius should command Maximin , their Collegue , to grant these Priviledges to the Christians . Vales. a I wonder Translatours did not understand the force of this word . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to surround ] when as the Common Lexicons do sufficiently explain it ▪ Moreover , the old Maz. M. S. does here begin this chapter , and I am not a little glad that my conjecture is confirm'd by its authority . For before I had procured that M. S. I begun this tenth chapter at the next period , The King 's and Fuk. M. SS . do agree with the Maz. Vales. b By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is meant , to place his name first in all Titles of Laws and Decrees . Also , in all inscriptions on publick works , Statues and Images , Maximin plac'd his name before his Collegues , Constantine and Licinius : although they were Augusti before him . But Maximin challenged the first place , because he was created Caesar before them . Vales. c Niceph. changes these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extending his pride to utter madness ] which rendition is not amiss . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , in Chrysostome , taken for pride in many places . Vales. * In all our M. SS . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we translate accordingly the term . Vales. d By [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the term here us'd , Eusebius means Maximin's Foot forces . Of all Historians only Zosimus mentions any thing of this Battel between Maximin and Licinius in Illyricum ; in his second book : he says , that Licinius at first suffered some loss ; but afterwards , renewing the fight , he put Maximin to flight , who fled towards the East , thinking to raise a new Army . This relation does well agree with this of Eusebius here , for he says that Maximin having lost his Army fled into his part of the Empire , that is , into the East . This Battel therefore was fought in Europe ; in the year of Christ 313. Constantine and Licinius being the third time Consuls ; as Sigonius well observes in his third book De Occidentali Imperio . Vales. Psal. 33. 16. Psal. 33. 17 , 18 , 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Copy of the Version , &c. * See the foregoing chapter . note ( e. ) He means his Rescript to Sabinus Prefect of the Pretorium ; which Eusebius has inserted at the foregoing Chap. B. 9. Maximin says 't was written in the year past , or the last year , i. e. in the year of Christ 312. Constantine and Licinius being both then in their second Consulate . Whence it follows that this last Edict of Maximin was written in the year of Christ 313 ; Constantine and Licinius being the third time Consuls . Further , these are the principal differences between the Emperours Rescripts and Edicts . ( 1. ) Their Rescripts had their names annext to whom they were sent ; the Edicts spoke to all men in general . ( 2. ) The Edicts were publickly proposed ; the Rescripts were given to those to whom they were sent ; as may be seen from Gest. Purgat . Cecilian . p. 28 nor was it usual to publish them , unless this word was expresly added in the end of the Rescript , proponatur , Let it be published . Lastly , in their Rescripts the name of the Emperour was prefixt only with some few of his Titles : but in their Edicts , none of their Titles were omitted , but all were carefully and proudly mentioned . Vales. f This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is by Langus rendered malè accepisse , misapprehended , misinterpreted : which Version I approve of : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its genuin sense signifies malè interpretari . But Musculus ( and Christoph. in imitation of him ) translates it , neglig●re to neglect , pro nihilo habere , not to value : which is not so well . The Fuk. and Savil. M. SS . read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disregarded ] which words seem to have been written in the margin as a Scholion at first ; but afterward crept into the Text. Vales. g That is by the Emperours , who us'd to give those Estates which fell to the Exchequer to those that begged them . See the Code , in the Title De petitionibus . Vales. h Chrysostome attests the same , in his Oration concerning Saint Babylas against the Gentiles ; in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye-balls of one of them leapt out of his eye holes of their own accord , while he was yet alive ; this was Maximin : The other ran mad . Diocletian was the Emperour that was distracted ; which is attested by Eusebius , and by Constantine . We have also an account of Maximins blindness , in Epiphanius's piece De Ponderib . Vales. Though in the common Editions the term here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] yet we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Eusebius here means , that Maximin was proclaimed a Common Enemy . This was done very solemnly , by the Decree of the Senate , as the Compilers of the Historia Augusta inform us in many places , and especially where they treat of Maximin . Vales. b Him whom the Greeks name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have termed Picentius : that there was a Sycophant of this name in the time of Constantine , Zosimus attesteth in the end of his second book . Certain we are that those persons whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines term Picentes . Vales. c He seems to mean the Prefect of the Praetorium . For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is never used but to denote either the Prefect of the Praetorium , or the Prefect of the City . Besides , whenas Eusebius affirms that Picentius was advanced to great honour and made Consul twice by Maximin , it would be absurd for him to say , that he was made Rationalist by him , that being a place of small honour in respect of the Prefecture of the Praetorium . But , there are these arguments to con●ute this opinion : ( 1. ) by these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Eusebius does always mean the Rationalist , as we have frequently observed before . ( 2. ) Sabinus was Prefect of the Praetorium to Maximin ( as we noted before ) in the year of Christ , 311 , and 312. Neither ( 3. ) is the dignity of the Rationalists Office to be lookt upon as mean and low . For even Macrianus ( he that seized on the Empire in the times of Gallienus ) bore that Office : and Eusebius himself ( book 8. chap. 9. ) calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no mean Office ; speaking of Philoromus the Martyr . But that which Eusebius says , to wit , that Picentius was made Consul thrice by Maximin , is very intricate and difficult to be made out . We have observed before , that after Galerius's death , Maximin took upon himself the Title of Augustus , in the year of Christ 311. Therefore , before this time , when he was Caesar only , he could not make Picentius Consul . For the Augusti only had a right of creating the Consuls . Therefore , after Galerius's death , Maximin declared himself and Picentius Consuls in that very year . On the year following Maximin and Picentius bore their second Consulate in the East , when Constantine and Licinius were the second time Consuls in the West . But in Italy and Africa Maxentius was the fourth time Consul alone . Then , on the year after , which was the 313 year of Christ , the same Maximin and Picentius were Consuls the third time in the East , as is evidently collected from this famous passage in Eusebius For 't is improbable that Maximin should give a third Consulate to another , and not declare himself Consul once . Indeed , in the Alexandrian Chronicle , Galerius Maximinus is put Consul with Maximianus being in his eighth Consulate , which is the year of Christ 311. Although in that Chronicle he is called Galerius Maximus . We therefore are the first that have taken notice , that Maximin bore three Consulates . Whence it may be gathered that Maximin was Augustus about two years , having before been Caesar seven years , and that he lived till the 313 year of Christ , which we have also demonstrated from his Rescripts . Wherefore I wonder how so notorious a mistake should creep into Eusebius's Chronicon , as to place Maximin's death before Maxentius's : It seems to have been committed by Saint Jerome ; for he added many things of his own to Eusebius's Chronicon . Vales. d He was President of Thebaïs , as Epiphanius attests in his 68 Here 's ▪ which is the Heresie of the Mel●tiani , where he is called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Culcïanus ; ] but it should be Culcianus as 't is evident from this place in Eusebius . Yet Rufinus translates it Quintianus : in Nicephorus 't is Lucianus ; both names are false . For this President was called Culcianus , as ( besides Eusebius ) the Acts of Phileas the Martyr's passion do affirm . Vales. c Eusebius speaks of this Theotecnus before , in this ninth book . Cedrenus asserts that this Theotecnus perswaded Galerius Maximianus to raise a persecution against the Christians . But he is mistaken , in that 〈◊〉 takes Galerius Maximianus for Galerius Maximinus , which is a common errour amongst the modern Greek Authours . Vales. Psal. 146. 2 , 3 , Notes for div A38749-e262510 a He means Paulinus Bishop of Tyre , to whom our Eusebius dedicated his Ecclesiastick History . For by his perswasion he undertook this work , as he does here plainly intimate . Eusebius designedly omitted the dedication of his books to Paulinus at the beginning of this his work , ( which is usually done , ) upon account of Paulinus's modesty ( if I mistake not : ) but was contented to make an honourable mention of him at the end of his History . For he supposed it signified not much , whether he dedicated his books to him at the beginning , or at the end of them . Eusebius dedicated to the same Paulinus two books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning the names of places : the former of these ( which contained the division of the 12 Tribes , the description of the City Jerusalem , and the Hebrew appellations of extraneous nations ) is now lost . But the latter ( which treats of the Hebrew names of places ) was above twenty years since put forth in Greek by the Reverend Father Bonsrerius ; to which there is prefixt an Epistle to Paulinus . Wherein Eusebius attests , that by Paulinus's perswasion he attempted that work ; and he gives him this title [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Paulinus , thou sacred man of God! ] Paulinus therefore was our Eusebius's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Instigator to compile his books , as Ambrosius heretofore was Origen's . — Further , this Paulinus was at first a Presbyter of Antioch . Afterwards , being preferred to the Bishoprick of Tyre , he was much commended for his Presidency over that Church . And at length when Eustathius was divested of the See of Antioch , he was by the Antiochians preferred to the Goverment of their Church : so Eusebius info 〈…〉 us , in his book against Marcellus , chap. 4. in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Afterwards he inveighs against the man of God Paulinus , a most blessed person ; who was adorned with the dignity of a Presbyter at Antioch : and was so famous for his Government of the Tyrian Church , that the Antiochians challenged him as their own proper goods . Philostorgius ( book 3. chap. 15. ) says expresly , that Paulinus succeeded Eustathius in the See of Antioch , and that six months after his translation he died . — Paulinus therefore died in the year of Christ 328 , after he had born the Episcopate of Antioch six months . Wherefore Gothofredus is much mistaken , who ( in his notes on Philostorgius ) supposes Paulinus to have died in the year of Christ 324 ; and blames Philostorgius for being inconstant to himself . But Philostorgius agrees very well with himself ; which Gothofredus does not in asserting that Paulinus Bishop of Tyre died on the year of Christ 324. undoubtedly Paulinus Bishop of Tyre was present at the Nicene Council , and survived that Synod sometime ; as Theodoret informs us book 1. chap. 6. and Sozomen book 2. chap. 18. — Baronius indeed says that Paulinus died in the year 324 , and that Eustathius succeeded him . But Baronius affirms not , that that Paulinus , whom he makes Eustathius's predecessour , was Bishop of Tyre ▪ Vales. * The phrase in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which Valesius , Chistophorson , and Grynaeus render in perfecto numero ; and we , in its due order . Psal. 98. 1 , 2 , 3. Psal. 46 , 8 , 9. * Psal. 37. 35 , 36. b This place ( which neither Musculus nor Christophorson understood ) must be thus mended ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But ( although they did not enjoy them in the same degree that we did , yet at least in some measure ) might together with us partake of the streams , &c. Vales. In Stephens Edit . the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Ezek. 37. v. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here ( as 't is frequently in this Historian ) us'd to signifie the praising of God : so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudare Deum , to praise God. Vales. b Rufinus's Version of this place may serve in stead of a comment ; he translates it thus ; Jam verò ingens in Sacerdotiis & ministeriis , atque in omnibus quae ad religionis observantiam pertinent , gratia refulgebat . Adstabant hic psallentium chori , juvenes & virgines , senes cum junioribus laudabant nomen domini . Hic mystica ministeria ordinatis & dispositis vicibus agebantur ; And now an exceeding great glory and beauty appeared in the performances of the Presbyters , and in the Ecclesiastick Services , and in all things belonging to the observances of Religion . In one place , the company of those that sung Psalms , youths and virgins , old men and young , praised the name of the Lord. In another , the mysticall services were performed by set courses orderly appointed . The terms [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] therefore denote the people of the congregation , who sang Psalms in the Church , and hearkned to the sacred Lessons : which is confirmed by these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , auditours of the expressions ] which can be understood of the Laicks only . The words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] point out to us the Presbyters , who performed the mystical ceremonies . Vales. c By these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mystical Symbols of our Saviour's passion ] is meant Baptism ; which is a sign of our Saviour's suffering . For , by Baptism we die , and are buried with Christ , and we rise again through the same Christ by faith . See Colos. 2. 12. Vales. a These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we render [ to whom God hath given this special and particular priviledge ] Christoph. understands as if this were the sense of them . ( viz. ) That this Church , which was founded by Paulinus , was a special ornament or honour to Christ , and his Church : but Musculus follows the same sense that I do . Vales. b In the Greek Text , the term is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have translated Religious ; but doubtless Eusebius wrote [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , majestick ] for it would be a simple way of expressing ones self thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Religious Auditory of Religion . Vales. * Psal. 44. v. 1. Psal. 48. v. 8. * 1 Tim. c. 3. v. 15. † Psal. 87. v. 2. * Psal. 122. v. 1. † Psal. 26. v. 8. * Psal. 48. v. 1. c In the Med. M. S. I found this Scholion written at these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. Thou deliverest no good divinity here ( O Eusebius I ) concerning the Son of God , who is coëqual in dominion , coëternal , and con-Creatour of all things [ with the Father : ] Thou stilest him the second Authour of all good , when as he is the same Authour and Framer of all things with the Father , and of the same substance with him . Also in the Maz. M. S. we met with this Scholion here , in a later hand , wherein Eusebius is also reproved , in regard he subjects the Son to the Father , and attributes to him the second place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is : why doest thou utter this divinity ( O man ! ) to thine own destruction ? detracting from and subjecting him , who in glory , power , and essence is every way like the Father ; and attributing to him the second place from the Father . Thy sentiments and writings do herein contradict those holy Fathers , who determined the Son to be coëssential with the Father . To whose opinion thou didst subscribe , unless they who wrote their Acts do declare a palpable untruth . Vales. d In the Greek , these following lines ( the translation whereof is contained within this parenthesis ) seem to be Iambicks taken out of some Tragedian . The words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which verses are undoubtedly very elegant , and smel something of Aeschylus , or Sophocles . But I think they ought rather to be blotted out of this place , for they disturb the sence . Vales. e Here he first relates what Christ did in the days of old , for the salvation of mankind . Afterwards he sets forth what miracles he lately wrought . Vales. f In the Text we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] but we should rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as we find it in the Med. Fuk. and Maz. M. SS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies solummodo , only , or alone ; which phrase is frequent in Eusebius , and thus he is here to be understood : That Christ only , by his appearance and incarnation in times past ▪ delivered men , who were enstav'd by the Devil , from that grievous yoke of servitude . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the import whereof , if rendered word for word , is this ; Envy the hater of that which is good , and the Devil the lover of mischief . But by the following words in the period he seems to speak of the Devil only : upon which account we render it The envious Devil , &c. agreeable to Valesius's Version . g Upon these words in the Med. M. S. we find this Scholion in the margin . ( viz. ) this is wicked , Atheistical , and Blasphemous , to call the Saviour Christ and God , the great Commander in chief of God's Host. Vales. h We ought to take special notice of this place ; for it is the first wherein Eusebius calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This one place I think sufficient to consute all their malicious calumnies , who believe that our Authour Eusebius was infected with Arianisme . This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is made in imitation of Plato's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies that which in it self is truly good : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is truly originally and in himself God. Vales. i By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may be meant the Christians , who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after his own name : which name of Christians was spread over all Nations , and known not amongst the Romans only , but also amongst the Barbarians . But if any would have these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifie Christ's own name ; I will not much contradict it ; for a little after our Authour speaks of the Christians : which certainly he would not have done , had he spoken of them before . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here , does not signifie the Consecration of Churches , as Musculus here translates it ; but rather the Donaria , things Offered and Consecrated to God , and thus the following words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ornaments and Dedicated ( or Consecrated ) gifts , ] declare . Certainly if Eusebius had here meant Consecration , he would have us'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place ; as he does in the third chapter of this tenth book . Vales. l In the Kings M. S. at the side of this line I found this mark [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] set : which is an abbreviation of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. polite , elegant . ] In antient M. SS . 't is usually found placed at the more elegant passages . Vales. * Psal. 33. v. 9. m I have translated these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] firm stones : Musculus translates them crescentes lapides , growing stones . Christoph . renders them incedentes in terra lapides , walking stones : but I cannot conceive , how the foundation could be firm , if the stones mov'd . Of these Versions the Reader may take which best pleaseth him ; I do not here reject Christoph. version . But whereas Christoph. supposes these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we translate [ that God whom we praise ] do signifie Christ ; I cannot at all commend him ; For our Authour speaks afterward of Christ ; saying , that he is the chief corner stone of this Temple . Wherefore by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is meant God the Father , the Overseer of this work . Hieronym . translates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the second chapter of Haggai , lapides viventes qui nunc volvuntur super terram , living stones which are rolled upon the earth . Vales. n After these words there is an Asterisk set in the Med. M. S. and in the margin are these words written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This also is blasphemous . ] The Scholiast , who set this note here , seems to have thought that in this place Eusebius spake concerning Christ : but he speaks of Paulinus Bishop of Tyre , who ( says he ) has obtained the next place to Christ in the Government of believers . Now this cannot be stiled an impious expression , seeing that all Prelates do resemble Christ , and are his vicegerents in the Government of the Church . We confess indeed , that Eusebius attributes too much to Paulinus , in regard he gives him the second place , as if he were Christs Equal and Colleague ; and in regard he terms him Melchisedech . Vales. o He means as well the spiritual as material Fabrick of the Church at Tyre ; of the form and model whereof Paulinus ( says he ) can give the best account , in regard by the assistance of divine power he framed that Structure . Vales. * Jo. 5. 19. * See Exod. 35. 31. † Eusebius ▪ here us'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly , making it to signifie a Tabernacle ; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly , a Temple : we read in Exod. chap. 38. that Beseleel built the Tabernacle of the Lord , not the Temple . Vales. p This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is a Metaphorical term , taken from the Heathen Priests , who carried the Images of their Gods upon their shoulders . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 't is worded in the original . q He alludes to the Herculean Labours , or Combats . Vales. * Psal. 8. v. 2. r The phrase here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which Valesius renders thus ▪ [ Itaque illi deo invisi , nunc amplius non sunt , quando ne tum quidem erant : ] and we thus , [ Now therefore these persons , hated by God , are not , nor were they then . ] It seems to be an imitation of Dionysius Alexandrinus his expression ; who in his Epistle to Harmammon ( part whereof is quoted by our Eusebius , at book 7. chap. 23. ) speaks thus concerning Macrianus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now he is not , for he never was . ] Vales. * Psal. 37. v. 14 , 15. * Psal. 9. 6. Their memorial is perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them ; in the Septuagint the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a sound . † Psal. 9. 5. ‖ See Psal. 18. 41. † Psal. 20. v. 8. * Psal. 73. v. 19. † The Church of God. * Isal. 35. v. 1 , 2 , 3 , 4 , 6 , 7. Our Authour quotes this Text , as it is in the Version of the 72 ; according to which we translate . * He alludes to Psal. 74. v. 7. * See Psal. 80. v. 12 , 13. † Heb. 12. v. 6. * Isai. 35. v. 6. † We read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] The Fuk. & Savil . M. SS . confirmour reading . Vales. * See Hag. 2. 9. s Christoph. thought that these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] were spoken concerning the Temple ; whereas by them is meant the space betwixt the Porch and the Temple . This space was inclosed ( says He ) in figure of a Quadrangle , and beautified with four opposite Cloysters by Paulinus . Vales. t This [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] very well rendred , [ intercolumnia , the space betwixt the Pillars , ] was fill'd up with latticed bars of wood , which reached upwards an indifferent height : here also Eusebius useth [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to signifie [ height ] which is not taken notice of by Translatours . Vales. u He means that middle space in the open air , which was encompassed on every side with the four Cloysters ; it was of the same figure with those which in the modern Monasteries are called Pratella . For that which the Monks call a Cloyster is nothing else but four covered walks , within which is that vacancy in the open air , by them termed Pratellum . Moreover , in some Monasteries , this vatancy in the open air is fenced in with rails , after the same manner that Eusebius says the Atrium , [ the Court , or Yard ] was , wherein the Church of Tyre stood ; which is done to hinder boys from going into that open place , which is usually planted with flowers . This vacant place is in Latine properly termed Atrium . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after you have seen these things , or after you have entertained your self with beholding these things . Musculus's version of it is horum conspectu praeterito , after you have passed seeing these things , which Version of Musculus's is rather to be follow'd then that long circumlocution of Christophorson's , by which he translates this place thus , Quinetiam quo istas res ad oculos capiendos magnâ operum varietate concinne illustrarent : which translation agrees not with Eusebius's words . Vales. * See Psal. 104. v. 16. * For whom these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benches or seats were made , 't is some difficulty to resolve , ( that is , ) for what degree of order of men they were intended . Leo Allatius in his second Epist. De Templis Gracor : supposes these benches were made for the common use of the Laity , The same says Clemens , in his Constitut , Apost . B. 2. cap. 57. But Eusebius means another thing . For afterwards , where he explains the whole Fabrick of this Church Allegorically , he says that by the Thrones , the Bishops and Presbyters were meant : but by the Benches , the Deacons , and others that served in the Church . Wherefore these benches were rather designed for those who served in the Church , than for the Laicks . Indeed the Laity were not permitted to sit in the Church . So says Optatus in his fourth book , and which words of his we must so understand , that in a congregation in the Church , during the time of Divine Service , the Laicks were not permitted to sit down ; but when the Service was ended , they had liberty to sit . So also says Athanas. in his Epist. Ad Solitar . Vales. * See note ( y. ) y Christophorson renders this place thus ; atque adeo ad senestras inferioris templi affixit , and therefore joyned them to the windows of the lower temple : the meaning of which Version I understand not . For I can't apprehend how the Exhedra ( i. e. the Vestries , or Lower buildings which stood on the sides of the Cathedral and were joyned to it ) could be fixed to the windows . Christophorson supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here used in the Greek ) did signifie windows . Indeed , Euscbius , speaking a little above concerning the windows through which the light was conveyed into the Porches , uses this term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which Christophorson translates windows . But in this place , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put by its self , without being joyned to any other word , it can't signifie windows . Either therefore Eusebius means , by this term here used , the doors of the Cathedral , which a little before he calls [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or else certain walks , through which there was a passage to the Cathedral ▪ which Paulinus , in his twelfth Epist. calls Transennae . But 't is my judgment that the doors of the Cathedral are hereby meant . Further , by those Oeci , and Exhedrae , Eusebius means the Baptistery , the consistory , and the place where they saluted one another ; which were joyned to the Cathedral . Vales. z We observed before ( see Book 1. Chap. 1. note b. ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term that occurs here ) signifies not only Christ's Incarnation ; but that , whatever our Saviour did in the flesh in order to the procuring man's salvation , is in general termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the authorities there quoted . This place also evidently demonstrates the same , where Eusebius terms not only the Death , but the Resurrection also of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dispensations , in the plural number . Vales. * Esaias 61. 10 , 11 , Our Authour quotes the words of the Septuagint ; and we translate accordingly . * Esai . 54. 4 , 5 , 6 , 7 , 8. † Esai . 51. 17 , 18 , 22 , 23. * Esai . 52. 1 , 2. ‖ Esai . 49. 18 , 19 , 20 , 21. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here very well rendred by Christoph. Exornator spons● , the Dress●r of the Bride . Musculus renders it not amiss Paranymphus , ( i. e. ) one who is to take care of all things that appertain to the Bride . Vales. b Eusebius here calls the soul of Man ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) a self intelligent substance , because naturally and of it self it understandeth . So the Philosophers call spiritual substances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as we call Intelligentias , Intelligences . But Christoph ▪ being grosly mistaken , takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and accordingly renders it , Substantia Sol● mentis intelligentiâ cognita , a substance which can only be comprebended by the understanding of the mind . But there is a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) intelligible , that which may be comprehended , or , understood , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) intellectual , that which does understand , or comprehend ▪ For example's sake , Chimara , and all such Fictions of the understanding are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intelligible , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectual or intelligent . Nebridius in his 71 Epist. to both Augustines , doth very well distinguish betwixt these words . Vales. * Levit. 26. 12. c By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eusebius means malleoli , darts besmeared with wild-fire , and such fire-balls as are flung from the walls , upon Enemies ; here he imitates that place of Saint Paul ▪ where he makes the Devil to be armed with fiery darts with which he fights against men . See Ephes. 6. 16. Vales. d What was here meant by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we render [ Priests consecrated to him for ever ] Translatours understood not ; and have therefore misinterpreted it . There were two sorts of Priests , some annual ; such were those the Jews had , under the Roman Governours ; and such were almost all the Gentile Priests . Others were Perpetual , which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This an old inscription in Gruter , ( pag. 313. ) does manifest . And also the old Coins of the Perpereni ; which Jac. Sirmondus publish'd ; where we met with ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos perpetuus , a perpetual Priest. Hence 't is that Eusebius calls the Priests of the Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ because their Priesthood was not yearly , but Perpetual : like the Priesthood of Christ : who is a Priest for ever after the order of Meichisedech ; as saith the Prophet . The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] our Authour uses frequently to signifie Priests : see the third chapter of this book ; where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred Duties or performances of the Priests . In our Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we follow Velleius Paterculus , who calls those Magistrates , Perpetui , which the Athenians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Munatius Felix ( in Gestis Purgationis Caeciliani ) is call'd Flamen Perpetuus . This Dignity for brevities sake was commonly noted by these Characters , FL. PP . i. e. Flamen Perpetuus , a Perpetual Priest. These Priests are mentioned in the second Law God. Theod. Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old Maz. M. S. does ( that is , ) adjudging or attributing to every one his place . Mark what follows in the Chapter . But should any desire to retain the common reading I would not resist it much : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in Hesychius ) is explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dividere , to divide . Vales. * Esai . c. 54. v. 11 , 12 , 13 , 14. f By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to watch at the Gates and conduct those that come in . ) Eusebius here meanes the Sub-Deacons , who kept the Gates of the Church , and conducted all that came in to their particular places : ( viz. ) The Catechumens , Penitents and Possessed with evil spirits , into the Narthex ( or Church Porch , ) or into the Catechumenium , ( or place where they Catechised ; ) but the believers into the Quire. See the 22 Canon of the Council of Laodicea , and Zonaras's and Balsamo's notes upon it . Vales. g We have before noted in note ( u. ) of this chapter , that that void open place betwixt the Portico and the Church is call'd by the Latines Atrium the Court. The Greek's ( as here ) call the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] frequently occurrs in the Gospel , and is always by the old Translatour render'd atrium . Vales. h 'T is difficult to render this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here used by any Latine word . Muscul●● renders it Propugnacula ▪ Bulwarks . Christoph. Repagula , Bars . I have translated it Obices , Bolts . Vales. i The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be blotted out ; for it troubleth the sense ; it crept in here out of the upper line . Vales. * See note ( ● ▪ ) k By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not far removed from that clear inspection into the Mysteries which the believers enjoy ] I say by these words Eusebius means those who amongst the antient Christians were called Competentes . These were certain holy Candidates of Baptism as it were . Eusebius here makes three degrees or ranks of the Catechumeni . The first were those who had learned the Creed : ( i. e. ) the Principles of Christian Religion . These he compares to the out wall of the Church . The second were those to whom a short Exposition of the Gospels was delivered . These he compares to the Pillars which were placed in the Court made like a Quadrangle . The next are the Competentes , who were next to the Perfect Believers . But if any one by the first rank would rather understand ▪ the promiscuous multitude of the Laicks , and by the second rank those of the Laity which were the more learned : I will not be much averse to that Explication . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the term used at this place , may be render'd Gates , as well as windows . Vales. m At these words we have ( in the Maz. M. S. ) a long Scholion in the Margin , inveighing against this Authour as being Heretical , and against this passage a● being blasphemous , in regard it makes the Son inferiour to the Father , and attributes the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] first place to the Father , and the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] second to the Son. In the Med. M. S. we meet with this short Scholio● at the Margin here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and this also is Blasphemy . ] Vales. n This place is eminent for the commendation of the Chastity and Continency of the Clergy : But its excellence lay heretofore undiscovered , because of the erroneous Version of Translatours : The cause of the mistake in them was the false punctation in Steph. Edit . and in the Kings M. S. but the Maz. and Med. M. SS . do with good reason reject that punctation . Vales. † Acts c. 2. v. 3. o He means the Presbyters , who had the second degree of the Priesthood . Here he compares the Bishop and Presbyters to the Thrones of the Church : and the Deacons to the Benches . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , supinis manibus ; so Valesius : pronis manibus ; so Christophorson . p Here Eusebius ( having spoken largely concerning the double Fabrick of the Church ( that is ) the material and spiritual ; and compared them together , ) elegantly makes a transition to that heavenly Hierusalem which is the idea and original pattern of this Church on earth . But the translatours through their inadvertency took no notice of this elegant Apostrophe . Vales. * See Heb. 12. 22 , 23. † Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading should undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no mortal , &c. ] Vales. * 1 Cor. c. 2. v. 9. † Psal , 103. 3 , 4 , 5 , 10 , 12 , 13. a Because that first Rescript or Letter , mentioned here by Constantine , is lost , we cannot easily resolve what Constantine meanes when he says , that in that Edict were named many and several sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sects ; for which reason many desisted from professing Christianity . Christoph. translates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] doubtful and controverted opinions ; as if the sense or meaning of this first Edict had been ambiguous . So also Baronius understands Christoph. his words at the year of Christ 313. Langus and Musculus translate [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] opiniones & haereses , Heresies and opinions ; far better then Christoph. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the sense , or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] meaning of a place : but it signifies an Opinion or Sect. When the Emperour Constantine therefore had in that former Edict permitted this Liberty of Conscience to all , he added , that that priviledge was not granted to the Christians only , but to all men of every Sect , ( that is ) to Jews , Samaritans , Marcionists , &c. and to all Sects of all Religions . This the Christians took to be no small injury to their Religion , that it should be reckon'd amongst Schismaticks , and unbelieving Jews ▪ Constantine being advertised hereof by the Catholicks , corrected it in this latter Edict ; that clause , which mention'd all Sects , being taken out : and this is that which is meant by these words a little further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i. e. ) that all those Sects which were in our former Rescript should be quite left out . Vales. b This was Constantin's second Edict , directed to the Praefect of the Praetorium , the same person to whom was sent Constantin's first Edict for the Christians . The first Edict was signed or dated at Rome , Constantine 〈◊〉 . and Licinius II. Coss. and it was immediately sent into the East , to Maximin ; see book 9. chap. 9. But this second Edict was dated at Mediolanum on the year following . Vales. c Concerning the Restitution of the publick places and Coemiteria of the Christians , there is extant an Edict of Gallienus's in book 7. chap. 13. of this History , in which these places are commanded to be restored to the Christians . In the first Decree therefore , which Constantine and Licinius ( after Maxentius was conquered , ) published in favour of the Christians ; a Copy of which they sent to Maximinus the Emperour into the East , they only Decreed that all places where the Christians used to assemble themselves , which had been heretofore taken from them , should be restored to them again ; but they said nothing expresly concerning the restitution of the price : Neither in the Edict of Maximin , which was published soon after the Decree of Constantine and Licinius , was there any caution concerning repaying of the price , as we may see in book 9. chap. 9. of this History . It was necessary therefore that Constantine should Decree something more distinctly concerning that point . That the Christians might recover those places which had been taken from them or sold , or given by the Treasury , without repaying the price . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So he terms adjectiones , i. e. the additions to the prices in sales of Goods or Estates . These adjectiones ( which Civilians in other words call additamenta pretii , accessions to the price ) we in France call encheres . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( according 〈◊〉 the Decree aforesaid ) ( i. e. ) according to that Edict signed at Rome . Constantine II. and Licinius II. Coss. which Edict Constantine mention'd before . That was Constantine's first Decree for the Christians . But Constantine , having in that Law shew'd himself too favourable towards the Christians in that in it he had extolled their Religion , and condemn'd all other Sects and Ceremonies , was forced in this second Edict to explain his mind , for fear , least the Heathens should murmur at the prohibiting and abolishing the worship of their Gods. Wherefore Constantine saies , that he granted free liberty to every one to worship what Gods , and follow what Sect and Religion he pleased . This second Decree therefore is nothing else but an explication of the first ▪ For in the first Edict there were some words with which the Gentiles and also the Schismatical Christians were not a little offended ; in that they saw themselves named Hereticks . The Catholick Christians also resented it , because they were joyned in the same Decree with the Gentiles and Hereticks . Wherefore Constantine , that he might shew himself kind to all , desired that those words might be razed out ▪ And this is the sense of those former words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the names of these S●its in our former Rescript might be wholly taken out , &c. Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Citizens ▪ in this place we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are call'd by the Latines ▪ Decuriones ; concerning whom see my notes on Amm. Marcellin . B. 22. p. 225. These Decurions in the time of persecution seized upon the places and Farmes which belonged to the Catholick Church , as being vacant . Vales. f It is much controverted amongst the Learned who this Mark is , whom Constantine here joyneth with Miltiades Bishop of Rome . Baronius , at the year of Christ 313. Chap. 23. thinks the Text of Fasebius is faulty , and instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he would read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] But this emendation cannot be admitted of , for whereas Miltiades is before call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishop , t is superfluous to adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacred Magistrate . Moreover , Titles of honour are common words , but this here is an affected and unusual term Wherefore , rejecting this conjecture of Baronius's , I think this Mark was a Presbyter of the Church of Rome , whom Constantine had a desire should be present at this Synod with Miltiades . This also I think was that Mark who was Bishop of Rome after Silvester . This Epistle of Constantine to Miltiades was extant in the third Conference at Carthage ; Chap. 319. But the latter part of this third Conference , which in my opinion is the most useful , is lost . Vales. g By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant two Libels , which contained the faults of Cecilianus Bishop of Carthage , which being subscribed by the faction of Majorinus , they gave them to Anulinus the Proconsul at Carthage on the 17 th of the Calends of May. Constantine the Emperour being the third time , and Licinius the third time Consuls . These Libels Constantine calls [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] because they contained in them many papers , and many publick Acts , to prove the faults of Cecilianus . Christoph. calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epistles but that is an ill term : for there was but one Epistle sent by Anulinus to Constantine the Emperour , but there were several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or papers . Constantine also a little further calls them Libelli : so does Augustine also , in his 48 Epistle to Vincentius , call it Libellus : and saies it was thus superscribed ; The Libell of the Catholick Church containing the faults of Cecilianus , put in by the faction of Majorinus . Vales. h In our Text it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in Niceph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the Maz. and Med. M. SS . 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a transposition of the aspirate , which the Greeks usually do in turning Latine p●oper names into Greek . Vales. i Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we should undoubtedly read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in this place , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) ( those Countries which Divine Providence gave into our hands by a voluntary surrender . ) For when the head of Maxentius was sent into Africa , all Africa at the sight of the Tyrant's head , yielded to Constantine . And also before the overthrow of Maxentius some African Cities yielded themselves voluntarily to Constantine , when he sent some Sea-forces thither . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading in Nicephorus is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dearest ] in the plural number . For since the Rescript was written to Miltiades Bishop of Rome , and to Mark , and since he always speaks to them in the plural number ; 't is reasonable that in the close of the Rescript it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Further , the Acts of this Synod at Rome are extant in Optatus , B. 1. The Authour of the Synodicon ( whom we have often quoted ) says this Synod was convened by Miltiades and Mark at Rome ; he joyns Mark to Miltiades , as soon as he perceived from this Rescript that Constantine mentioned them joyntly . Vales. * In stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mutually , it should be undoubtedly [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst themselves : ] so 't is corrected in the margin of the Geneva-Edition : and so also Sir Henry Savill had mended it , in the margin of his copy . Vales. l The Maz. Fuk. and Med. M. SS . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but without doubt we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is ) from Latronianus Corrector of Sicily , we find mention of this Latronianus in an old inscription at Panormus , which is attested by Gualtherus , in Tabulis Siculis , number 164. D. N. FL. VALERIO LICINIO AUG . DOMITIUS LATRONIANUS V. C. CORR. P. S. DEVOTUS N. M. QUE EJUS . Gualtherus also in his Annotations upon this inscription , quoteth and correcteth this place of Eusebius . Vales. m By these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Eusebius meaneth the Presbyters , who were commonly called Sacerdotes secundi ordinis , ( Priests of the second order ) which may be collected out of several good Authours , as Optatus Milevitanus , and Jacobus Sirmondus in his notes upon Sidonius page 78. Hieronymus , in his Epitaph on the blessed Paula , says , There were present the Bishops of Hierusalem and other Cities , and an innumerable company of Priests [ inferioris gradus ] of the lower order , &c. So also says Gregor . Nazianz. in Carm. Jamb . de vitâ sua pag. 6. Hence comes this distinction ; the Bishops in the Church , sate in more losty thrones , the Presbyters sitting on both hands on lower seats , and the Deacons standing by in white garments , saith the same Greg. Naz. in his dream De Ecclesiae Anastasia pag. 78. Eusebius also , in his description of the Church of Tyre , allotteth the thrones which were in the Church next the Altar , to the Bishop and Presbyters , but the benches to the Deacons , where also he calls the Presbyters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. those which have the second places next the Bishop . See S t Augustin's 148 th Epistle . Vales. a This Title [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning the Estates of the Christians ] is here put in a wrong place : for the Epistle which follows , says not a word concerning the Estates of the Christians . This Title might better have been prefix't before Chap. 5. where we have two several Decrees of Constantin's concerning the Estates of the Christians . Therefore very well do the old Maz. and Fuk. M. SS . make no distinction of a Chapter in this place . Vales. * See B. 9. Chap. 9. note ( f. ) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphanius mentions these Folles , at the close of his book De Mensur . & Pondcrib . He speaks of two sorts of them ; the first he calls the small Talent , consisting of 208 denarii . The value of the other , he says , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , duo minuta , two minutes , or mites . See the Learned Petavius's Diatriba concerning the Follis , at the end of his notes on Epiphan . pag. 431 , &c. Edit . Paris . 1622. c Concerning these Vicarii praefectorum , Deputies of the Prefects , we have treated in our notes on the 14 th book of Amm. Marcellinus ; pag. 17. where we shewed that there was a difference between acting for a Prefect , and acting for the Prefects . He may be said to act for a Prefect , whom the Prefect of a City , or Prefect of the Pretorium orders to supply his place in any special business . But he may be said to act for the Prefects , who exercises a Deputies power ordine Codicillorum . See the place now cited in those notes . The title given to these Vicarii at this time was Perfectissimus , ( see book ● . chap. 9. note f. ) not Clarissimus , or Spectabilis . This we are informed of from Constantine the Emperours Rescript to Probianus Procunsul of Africa , which Augustine relates in his 68 th Epistle ; and in his 3 d book against Cresconius , cap. 70. Vales. a In the most ancient Maz. and Fuk. M. SS . this is called the Sixth Chatter ; which is true , if I mistake not . See the foregoing chap. note ( a. ) Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomini Romano , upon the Roman name . b In the Med. Maz. Fuk. and Savil. M. SS . we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most honoured and our dearest Anulinus . ] We have the Relation of Anulinus in answer to this Rescript of Constantine's in Augustin's 68 Epistle . But Eusebius inserts these Rescripts in a preposterous kind of Order . For Constantin's Letter to Cecilianus the Bishop , and his Rescript to Anulinus ought in order to precede Constantin's Letter to Miltiades , Bishop of Rome . For all those Letters have a relation to the Roman Synod which was summoned upon the account of Cecilianus , when Constantine and Licinius were both the third time Consulls ; in the year of Christ 313. Vales. a Here we follow that emendation of this place which is set at the Margin of Turnebus's M. S. who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affinity ] in this place reads . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobility . ] For Constantine was extracted from a Royal descent ; he derived his pedigree from Claudius the Emperour . Vales. b The best Comment upon this place is the 54 th chap. of book 1. of Constantin's Life . The Militia amongst the Roman's was twofold : the Militia Castrensis , or , the Militia imploy'd in all Martial Affaires ; and the Militia civilis ( which in Theodosius's Code , is called the Militia Cohortalis , the militia imploy'd in Civil Affaires . Those that were listed into this Militia Cohortalis , were by the Latines commonly call'd Officiales , or Apparitores : and by the Greeks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Themist . 1. Orat. pag. 38. Chrysost. Homily 1. upon the first Epist. to Corinth . pag. 8. and pag. 10. Moreover [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by Chrysost. Hom. 1. upon Saint Matthew is us'd for Apparitoris Officio fungi , to execute an Apparitours Office. But the Greeks ( sometimes for distinction's sake of the Militia Castrensis ) called these Apparitores , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , City Apparitours . So Eusebius in the place above quoted ; and Themistius , in his 17 th Orat. pag. 457. makes use of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which has the same import with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here in Eusebius , ( i. e. ) the Apparitours of the Presidents and Prefects of the Praetorium , who gathered the Tributes , which belonged to the Treasury . Vales. c This passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christoph. and Langu● render'd mortuos , the dead : but I cannot admit of this version . What Law this of Licinius's was , 't is difficult to resolve . It seems to have belonged to the Testaments of Dying people : it was abrogated by Constantine after Licinius was overcome by him . Vales. d Eusebius uses this terme [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which occurs here , at book 8. chap. 14. ( see note c. there ) where he treats concerning Maximinus the Eastern Tyrant : but in his first book De vita Constant : he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) ways of getting money . The Ancient Greeks us'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence . There is extant a book of Xenophon's entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The modern Latine Authours call these taxes , tituli . Vales. e The phrase here us'd ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well rendred by Langus , iteratae agrorum mensiones , the re-measuring of Lands . This Version Rufinus confirm's , who renders it census innovare , to renew the Census , or the prizing of every mans Estate . This Census could not be renewed without the remeasuring of Land. For the Census amongst the Romans consisted of two things , ( i. e. ) the measuring of Lands , and the numbering of the People , as I have elsewhere noted . We have the testimony of Aurel. Vict. and of Victor's Epitome in confirmation of what Eusebius says concerning Licinius's avarice . But what Eusebius says concerning Licinius's exactions , and oppressions of his Subjects , is confuted by the Testimony of two ancient Authors , ( viz. ) Aurel. Victor and Libanius : Victor says of Licinius that he was , Agraribus plane ac rusticantibus , quia ab eo genere ortus altusque erat , satis utilis , i. e. To the common sort of people and Rusticks , because he was extracted from and maintained by that sort of men , He was useful enough . Libanius in his Oration Pro Templis Gentilium , says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Cities flourished under him ( viz. ) Licinius . Vales. f I doubt not , but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] we should read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proscriptions : ] for in the first book , De vita Constant. cap. 55. ( where Eusebius repeats all these passages almost in the same words ) instead of this term , he uses this phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , punishments of exile . ] Vales. g Christoph translates the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used , Patricios , erroneously , as we before signified . They were termed nobiles , who were descended from those that had born any Office in Rome , or in the Towns incorporate . Vales. h But Licinius died in the Sixtieth year of his age , as Victor affirms in his Epitome . Wherefore Eusebius , like an Oratour , aggravates the matter here . Vales. a At these words we began the 9 th chap. which conjecture of ours is confirmed by the old Maz. and Fuk. M. SS . And in those M. SS . this chapter is rightly call'd the eighth chapter as we remark't before . Vales. * Licinius . † Constantine . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the words in the original ; which Valesius renders thus , modestam ac sobriam in se colligens mentem : Grynaeus thus , rem hanc sapienter expendit : and we translate it after this manner , entring into a prudent and sober consideration with himself . 'T is a phrase usual with our Euschius . For so he expresses himself book 3. De Vita Constant. chap. 5. and 11. * Or Prince ; the term in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c By this Phrase here used [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Peace ] is meant the Peace which they restored . So Seneca in his book De Clementia brings in Nero speaking thus : Haec tot millia gladiorum quae pax mea comprimit , ad nutum meum stringentur . Where by [ pax mea ] he means the Peace he had procured . So also Velleius Paterculus uses this Phrase , and on some Old Coines we find this inscription ; Pax Augusti , i. e. the Peace procured by the Emperour . But Pax Romana is by the same Seneca ( in his book De Clementia , and in that De Providentia ) used in another sence , to wit , pax ea quâ fruitur imperium Romanum , ( i. e. ) that Peace which the Roman Empire enjoyeth . Vales. d This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dances ] here used , when the discourse is concerning the Christians praising God , did not please Niceph. And therefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius , in his second book , De vita Constant. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term indeed is more tolerable . But we may easily bear with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Christians used to dance on their Festivals of the Martyrs , which they kept in honour of them ; and thus they celebrated their Conflicts and Victories as Greg , Naz. relates ( in Carminibus ad mulieres sese curioflus exornantes , pag. 152. ) Basilius Magnus ( in his 14 th Homily against drunkenness ) has a sharp invective against these Choreas , or Dances . Vales. e The reading in the Kings M. S. ( which Stephens almost every where follows ) is this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , declared by their Law [ published ] in favour of the Christians . ] But in the Maz. Med. Fuk. and Savil. M. SS . this place is written far otherwise , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did by a most apparent and convincing testimony of their deeds declare to all men : ] which reading , being confirmed by the consent of more , and those ancienter copies , we with good reason supposed ought to be preferred before the other . Vales. Notes for div A38749-e278700 * See Socrat . Ecclesiast . Hist. Book . 7. Chap. 1. note ( c. ) * Non quod in Scholas relati essent ; so he words it ; the expression is ambiguous . * That is , he himself Revised , and Corrected it . † See Eusebius's Eccles . Hist. Book 6. Chap. 43. * That is , Pure . † See Socrates's Eccles . Hist. Book . 5. Chap. 19. note ( a. ) * Socrates and Sozomen . Notes for div A38749-e283000 a In the Kings M. S. and Robert Stephens's Edit . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the war : ] but in the Florent . and Sfort. M. SS . we found it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persecution . ] Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here us'd does not ( as usually ) signifie singillatim , one by one , apart , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partly : for Eusebius ( in his books De vitâ Constantini ▪ ) does indeed but partly touch the history of Arius ; he prosecutes it not wholly , and particularly . Vales. c Musculus renders these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus , we will begin our History where he left off : Christoph. does translate it almost after the same manner , but more barbarously , as to his Latine . We have rendred these words thus [ ab iis rebus quas ille intactas reliquit , operis nostri sumemus exordium , i. e. we will begin our History from those matters which he has left untouch't ] For Socrates's meaning is , that he will begin from the History of Arius , which Eusebius had but partly touch't upon , in his books , concerning the life of Constantine : for Eusebius ( says he ) made it his business in those books , to enlarge upon the Emperours praises , rather than to give an exact account of the Ecclesiastick Affairs : but he himself , resolving to commit to writing the Affairs transacted in the Church , promises to give a more accurate relation of the Arian-Heresie , and to begin his History from those things which Eusebius had either purposely omitted , or but slightly touch't upon as not conducive to his design in hand . Indeed Socrates has not begun his History , where Eusebius left off . For Eusebius continues that work of his concerning Constantines Life to the death of Constantine . But Eusebius has continued the Series of his Ecclesiastick History down to the tumults raised by Arius , and to those affairs which preceded the Nicene-Council . If therefore we have a respect onely to Eusebius's Ten Books of his Ecclesiastick History , we may say that Socrates began where Eusebius ended . But if we also add his Books concerning the life of Constantine ( as Socrates here does , ) then that will not be true . Vales. a Vales. in his Latine translation begins this period not as Musculus and Christoph . do , and we have followed his judgment , as more agreeable with the continuation , and connexion of the sense . b Socrates seems to have been of opinion , that Constantine and Maxentius began their Reign in the same year that Diocletian and Maximianus Herculius did Resign the Empire . This also was the opinion of the Authour of the Chronicle of Alexandria , and of others who attribute the years of Constantius's Reign to Constantine his Son. And hence it is that Constantine the Great is reported to have Reigned 32 years , when as really he Reigned but 30 years , and 10 months . Vales. c Socrates does in the end of his Seventh Book ( where he concludes his History ) repeat this , in which place he says that he began his History in the first year of the 271 Olympiad , in which year Constantine the Great was proclaimed Emperour . This Olympiad does begin at the Solstice of the CCCV . year , being the year after the resignation of Diocletian . But Constantius died not this year , but in that following , when he was the sixth time Consul with Galerius Augustus , as we may read in Fastis Idatii . And therefore Constantius's death is to be reckoned on the second year of the aforesaid CCLXXI. Olympiad . Vales. d Socrates is here in an error , for Maximianus Herculius , who was otherwise called Maximian the Elder , was by Constantin's command slain in Gallia , in the year of Christ 310. But Maximinus Caesar , being two years after conquered by Licinius , died at Tarsus , as Aurelius Victor relates , and Eusebius in his Chronicle and other Authours . This is the common mistake of the Greek Historians ; they make a confusion betwixt Maximianus and Maximinus , using them promiscuously . Vales. e Although in the Greek it be Galerius Maximinus ; yet we must read Maximianus : the Greeks usually confound these two names . In the beginning of this chapter ( where the words are , Maximianus surnamed Galerius ) the Sfort. M. S. has it written Maximinus . Vales. f This passage [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Maximianus Galerius , who was now the supream person in the Empire ] must be understood favourably , for Galerius was not really chief and sole Arbitratour of all things , whenas there were at the same time two other Augusti , to wit , Constantine in the Gallia's , and Maxentius at Rome . But nevertheless he may be said summam imperii administrasse , because he was the seniour Augustus , and was respected by the junior Augusti , as a father . Vales. g Constantine got this Victory over Maxentius in the year of Christ 312. when he and Licinius were in their second Consulate , this was the sixth year of Constantin's Reign : for he begun his Reign on the 25 th day of July , in the year of Christ 306. But if we say that Maxentius was conquered on the eighth of the Kalends of October in the year 312 , ( as Onufrius reckons in his Fasti , and Sigonius in his Second Book concerning the Western Empire ) then that which Socrates here affirms may be true ; that Constantine routed Maxentius in the seventh year of his Reign . But it seems something odd to me , that Maxentius should ( in the Panagyrick of Nazarius ) be said to be slain in the end of his sixth year , just the day before he began his seventh . Maxentius began his Reign some days after Constantine , therefore if Maxentius died on the eighth of the Kalends of October , he must necessarily begin his Reign on the 7 th . And by this computation Constantine came to the Empire two months before Maxentius . Which indeed does not seem probable to me . But Socrates does here accord with his own opinion . For whereas Constantine ( according to him ) began his Reign in the 305 ▪ year of Christ , he very well reckons this Victory in the seventh year of his Reign . Vales. h Diocletian died at Salona the 3 d of the nones of December , in the year of Christ 316. as Idatius does very well write in his Annals . The same also says the Authour of the Chronic. Alexand. but instead of Diocletian there is crept into the Text , Galerius Maximianus ; 't is also confirm'd by the authority of Zosimus in the second book of his History , where he says that Diocletian died 3 years after the 3 d Consulship of Constantine and Licinius . For , having said , that from the Consulship of Chilon and Libo ( in which the secular Games were celebrated ) to the third Consulship of Constantine and Licinius , it was above 110 years , he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) three years after died Diocletian . But Joseph Scaliger in his notes upon Eusebius , understood this passage of Zosimus so , as if Zosimus should say that Diocletian died three years after the resignation of his Empire , or after his ninth Consulship . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made common , or exposed the Images placed therein ▪ that is ( as we suppose ) he caused them to be desecrated . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import whereof rendred word for word , is this , it hapned there only , where Licinius was : Valesius renders the words thus , in iis enim duntaxa● partibus grassata est , quae subditioni erant Licinii , it raged in those parts only , which were under Licinius's jurisdiction . a In the Kings and Florentine M. SS . the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ] is wanting ; which Christoph . inserted . To me it seems not very necessary . If we do retain it , then [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must signifie [ Augustus , ] not King , as Christoph. renders it . Socrates alludes to the Souldiers acclamations , who after a signal Victory were wont to stile their Prince Emperour , and Augustus . The Citizens did the same , when the Victorious Prince made his entry into the City . Vales. * See Eusebius's Ecclesiastical History book 7. chap. 6. note ( b. ) a Lucas Hotstenius , a very learned person , heretofore wrote a dissertation upon this Epistle of Alexander's , which ( together with some other pieces of his ) he sent me a little before his death . In that Treatise he remarkes in the first place , that interpreters had not well rendred these words of Alexander [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which they had translated thus [ Cum unum sit Catholicae corpus Ecclesiae , whereas there is one body of the Catholick Church . But he asserts , that the place should rather have been thus rendred [ whereas the Catholick Church is one body , &c. or , consists of one body . For that learned person is of opinion , that Alexander alludes to Saint Paul's Epistles , wherein the Church is frequently called Christ's body . But ( by the favour of that great man and heretofore my dearest friend ) this Version cannot be born with . For , if Alexander had thought , as Holstenius means , he would doubtless have expressed himself thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] which in regard he has not said , it is apparent , there can be no other sense of the words , than that expressed by Translatours . Besides , if Alexander would have said that the Church is the body of Christ , he would not have worded it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one body ] but rather thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the body of Christ. ] Vales. b In the Florence M. S. after these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are ] follow these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tenets of the Arians , ) which words should rather be placed in the margin . In Gelasius there occur likewise at this place these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arius's Opinion . Vales. c After these words [ nor his true Wisdom ] there was a whole clause wanting , which from our three M. SS . the Florentine , Sfortian , and Allatian , and from Gelasius Cyzicenus we have made good , thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ But he is one of his Works , and one of his Creatures , ] which words Epiph. Scholasticus had found in his Copy , as it is apparent from his Version . For he has Translated this whole place thus : Creatura est enim , & factura filius , neque similis est patri secundum substantiam : neque verus est , neque verae sapientia ejus est , neque verum naturaliter patris verbum est , sed unus quidem creaturarum & facturarum est : For the Son is a Creature and a Work , neither is he like the Father as to his Essence : nor is he genuin , nor his true Wisedom : nor is he by nature the true Word of the Father , but one of his Creatures and one of his Works . Hence it appears , that that Greek Copy of Socrates , which Epiph. Scholasticus used , differed something from our Manuscripts . And yet Leo Allatius's Copy agrees exactly with that which Epiphanius followed . For thus it words this passage : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. So exactly do the Authours of the Greek and Latine Tripertite History agree amongst themselves , that they seem to have borrowed from one another . Vales. d In Leo Allatius's M. S. Copy , the reading of this place is thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading Epiphan . Scholast . has followed ; who translates it thus ; factus & ipse & existens in proprio Dei verbo , & in Dei sapientid , be himself is made and exists in the proper Word of God , and in the Wisedom of God. But we have rather followed the reading of the Kings , the Florentine , and the Sfortian M. SS . which is also confirmed by Gelasius . Vales. e In Leo Allatius's M. S. ( which contains the Tripertite History that Theodorus Lector composed in Greek out of Socrates , Sozomen , and Theodoret ) these words are added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is invisible . So Epiph. Scholast . reads it , as appears from his version . Vales. f Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , we with Gelasius chuse to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly Translate it thus , begotten and created . This passage is thus Translated by Epiph. Factus aiunt , & convertibilis est , they say that he is made , and is mutable . Vales. g In Leo Allatius's M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Gelasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading does please me . For there are two Libya's , we may also here take notice of this number ( to wit ) 100 Bishops in Aegypt . The same number I remember I met with in Athanasius's Second Apology , against the Arians : pag. 788. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there are in Egypt , Libya , and Pentapolis , neer an hundred Bishops . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cursed , or excommunicated . See D r Hammond on Rom. 9. v. 3. note b. h In Leo Allatius's M. S. and in Gelasius . Cyzicenus , this place is truer written , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading we have expressed in our Translation . The reading in the Florentine and Sfortian M. SS . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How can he be equal with those things made by him . Vales. * Psalm 45. v. 1. † Psalm 110. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Septuagint words that Text ; and we Translate accordingly ; the very words of the 72 being here quoted . † Colos. 1. 15. * Hebr. 1. 3. ‖ John 14. 9. * John 14. 10. † John 10. 30. ‖ See Mal. 3. 6. † Heb. 13. 8. * Heb. 2. 10. * John 10. 15. † Prov. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint words this Text ; which words occur here in the original . But in our English Version of the Bible ( which agrees with the Hebrew ) this Text is thus rendred , when the wicked cometh , then cometh also contempt . i The reading in Leo Allatius's M. S. and in Gelasius ( which is thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have attempted the subversion ) pleases me better than this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Vales. * 2 Tim. 2. 17 , 18. † Mat. 24. 4. Luk. 21. 8. * 1 Tim. 4. 1. * See 2 ▪ Epist. Joh. v. 10 , 11. k Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the controversic raised ] the reading in Leo Allatius's M. S. is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the question that raised the disturbance . ] A little after this , in the same M. S. instead of [ consent to Alexander ] the reading is [ consent to those whom Alexander wrote to . ] Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , childishly . l Here , I am confident , Socrates mistakes , For the Melitians did not side with the Arians till after the Counsel of Nice : being then solicited , by Eusebius Bishop of Nicomedia to cast scandalous aspersions upon Athanafius , as he himself does testifie in his second Apology against the Arians . If the Melitians had joyn'd themselves with the Arians before the Council of Nice , the Fathers of that Council undoubtedly had not treated them so kindly as they did . Vales. a In the Greek after these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is extant in the Books , the Florent . M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part of the Letter ; which words although they may be written in the margin , yet sometimes are put into the Text by Authors ; as for instance in Athanasius's Apology against the Arians . Vales. b After these words in the Greek : ( to wit , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Leo Allat . M. S. and Gelas. Cyzicen : add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the import of which we have also made use of in our Translation ; though 't is not exprest in the common Edit . Vales. c In Leo Allatius's M. S. this place is thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. 'T is neither decent , nor is it in any wise to be believed , that so numerous a people of God ( which ought to be governed by your prayers and prudence ) should be at variance . ] Epiphan . Scholasticus followed the same reading : for thus he translates this place : [ tantum Dei populum , quem vestris orationibus & prudentiâ convenit gubernari , discordare nec decet , nec omnino fas esse credibile est . ] Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in ipsâ scientiae perfectione : So Valesius , whom we follow . Musculus renders it , in virtute scientiae , in the virtue of knowledge : Grynaeus , disciplinae causâ , &c. upon account of their discipline , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will , wish , or desire . d In my Annotations at the second book of Eusebius's Life of Constantine , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the occasion of the enmity is laid aside ] I have noted that the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the removing of the enmity ; ] as it is in some Copies . But , in as much as our M. SS . to wit , the Florent . Sfortian , and Allatian change not the reading here , we may bear with the common reading ; which is also confirmed by Epiph. Scholasticus's Version : for thus he translates this passage ; suaviores crebrò sunt amicitiae post inimicitiarum causas ad concordiam restitutae . Vales. * These words of Eusebius occur at the third Book of his Life of Constantine , Chap. 7. Socrates has not quoted them word for word as they are there : we ( following herein Valesius , Musculus , and Grynaeus ) have rendred them as they are in the forecited place of Eusebius . † Gelasius Cyzicenus supposed that by these words the Bishop of Constantinople was meant . With whom agrees Nicetas , ( in Thesauro Arthodoxae fidei . book 5. chap. 6. ) and Epiphanius Scholasticus in book 2. Histor. Tripart . Musculus ( as 't is apparent from his rendition of these words ) thought the Bishop of Rome was hereby meant : for he renders this place thus , Romanae autem civitatis Episcopus propter senium decrat , i. e. The Bishop of Rome by reason of his age , was absent . Valesius is of the same opinion with Musculus . For ( in his Annotations on Chap. 7. of the third Book of Eusebius's Life of Constantine ) he says , that at such time as this Council was convened , Constantinople was not adorned with the name of The Imperial City . See Sozomen , book 1. chap. 16. and Theodoret , book 1. chap. ● . * See Acts 2. 5. a The Ancients are not agreed concerning the number of Bishops that were at the Nicene Council . Eusebius ( in his third book , chap. 8. concerning the life of Constantine ) says they were Two hundred and fifty . Eustathius Bishop of Antioch ( in his Homily on those words of Solomon , The Lord created me , &c. ) affirms they were about 270 ; but says he had not cast up their number exactly . The more constant account ( which is confirmed by the consent of all modern Authours ) is , that there sate in that Synod 318 Bishops , which is confirmed by these Ancients . viz. Athanasius , in his Epistle to the African Bishops , neer the beginning ; Hilarius , in his book against Constantius ; Jerome , in his Chronicon ; and Rufinus . See Valesius's notes on Chap. 8. of Book 3. of Eusebius , de Vitâ Constant. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Followers , or Attendants . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many senses may be given of these words . For first [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may be taken for [ modesty and a curteous behaviour ; ] supposing [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to be put for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] this sense we have followed in our Version . Secondly , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may be meant concerning them , who were not the eminentest persons amongst the Bishops for Learning or Piety of Life ; but did not come much behind them . So the Ancients called those medios principes ac duces , middle Princes or Captains , who were neither the best , nor the worst , but between both . Lastly , this phrase may be used concerning them , who deserved to be praised on both accounts , to wit , for their learning and sanctity : and thus Sozomen interprets this place of Eusebius , as may be seen from his words in his first book chap. 16. See Valesius's notes on chap. 9. of the third book of Eusebius , de Vitâ Constant. † In the Allat . M. S. there are some words added here ; in which Copy the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning those there assembled Eusebius Pamphilus has thus at large discoursed : ] which reading has a greater Emphasis . Vales. c I prefer the reading in the Allat . M. S , in which , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a plain Opinion ] it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. plain knowledge , &c. ) Epiph. Scholasticus followed this latter reading , as appears from his Version of this place . Socrates seems to have had this narration out of Rufinus's tenth book , where he treats concerning the Nicene-Council . But Socrates on set purpose altered some things . Gelasius , treating on this Subject , enlarges upon it , relating the questions of each of the Philosophers , and the Bishops answers thereto . All which passages of his look more like fables , than an History of what was done , Vales. * Eusebius , concerning the Life of Constantine ; book 3. chap. 13. and 14. Edit . Vales. d This Sabinus was Bishop of the Macedonians in Heraclea a City of Thrace ; he made a Collection of the Synodical Acts ; a very usefull work ; the testimony whereof Socrates does frequently make use of in this his History . But Socrates reproves him in many places ; both because he was unfaithfull in his Collection of those Acts , ( studiously relating what conduced to the strengthening of his own Heresie , and omitting the contrary , ) and also in regard he always shews himself incensed against the Orthodox Bishops . An instance whereof is this relation of Socrates's here , where he says that Sabinus termed the Fathers of the Nicene-Council ignorant and simple fellows . But 't is usual for Hereticks to calumniate the holy Fathers and Doctors of the Church . Vales. e In the Allat . M. S. the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. now the agreement in the faith with loud acclamations approved of by the great Synod at Nice , and by Eusebius , &c. ] Epiphan . Scholast . followed the same reading . Vales. f This following Creed is wanting in all our M. SS . viz. the Kings Sfortian : and Florent : but Christophorson did very well in placing it here : for 't is plain both from Epiphanius Scholast , as also by those following words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. this Creed three hundred , &c. ] That it was placed here by the Historian himself . But all the M. SS . did omit it in this place because 't is repeated a little after in Eusebius Pamphilus's Epistle . Vales. g There were only two Bishops Secundus and Theonas which refus'd to subscribe to the Nicene Creed , as Theodoret does very well testifie in the first book of his Ecclesiastick History , and ( before him ) Hieronymus in his Dialogue against the Luciferiani . The Synodical Epistle also of the Council of Nice , which is here related by Socrates does plainly confirm this . Vales. * That is , of the same substance . * That is , of the same substance . * That is , of the same substance . * Matt. 28. 19. h Eusebius seems to affirm , that the Emperour Constantine was the occasion of adding the word Homoousios to the Creed . But this is very improbable . For Constantine was not so learned ; being as yet but a Catechumen . Eusebius's relation therefore must be thus understood , that the Bishops ( after the Creed proposed by Eusebius Caesariensis , ) judged that the word Homoöusios ought to be added to it ; and that Constan●ine confirmed their Opinion . But Eusebius , who made it his business to clear and excuse himself to those of his Diocess ▪ because he hath subscribed that form of the Creed published by the Council , ( as Athanasius , in his book De Decret . Synod . Nicen. and in his book De Synod . Arimini and Seleuciae ▪ attests , ) does designedly make the business intricate , and ascribes that to the Emperour Constantine , which should rather be ascribed to the Bishops . Vales. i After these words , before the Nicene Creed , in the Florentine and Sfortian M. SS . are added these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] So the Greeks call the Creed , because the Catechumens got it by heart Socrates ( in his third book chap. 25. ) has these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We believe in one God the Father Almighty , and the rest of the Articles of the Creed . See Leontius Bisantius , in his book De sectis , pag. 466. Vales. k In the Greek Text of Socrates ( as it is published by Valesius ) there is at this place a great errour . For these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were discussed in the presence of our most pious Emperour ] are quite omitted ; and instead thereof , these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the forementioned reasons received with an unanimous consent ] are twice printed . We supplied this defect from Robers Stephens's Greek Edit . with which our Translation agrees ; as it likewise doth with Valesius's Latine Version , and with that of Musculus , Christophorson , and Grynaeus . * That is , the Curse . a This Epistle is extant in Theodoret , in chap. 6. of the first book of his Ecclesiastick History ; but is in some places different from Socrates's Edition of it here . For Theodoret omits the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affirming , ] together with the following clause , and joyns all this with the preceding period . In Leo Allatius's M. S. the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is also wanting , and that which follows , to wit , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calls : ] and instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading there is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase that d●●u●s here ) imports the rigour or extremity of the Law : to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity is opposed . The Fathers therefore of the Nicene ▪ Council say ▪ that the Synod dealt with Melitius , not according to the rigour and extremity of the Law , nor according to the exact rule and discipline ▪ but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by way of dispensation . For in the strictest sense of the Law Melitius deserved no kindness or pardon , in regard he challenged ordinations which in no wise belong to him , and had made a Schism in Egypt . For that is evidently declared by these words of this Epistle , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that by Gods grace have not been found [ engaged ] in any Schism . By reason therefore of his rashness and insolency , Melitius deserved to be deposed and excommunicated . But yet the holy Fathers had a mind to treat him kindly , depriving him of all power , and leaving him only the name of a Bishop . Now , why Melitius was thus kindly used ▪ many reasons may be alleadged . The first ( which the holy Fathers intimate in this Epistle ) is , because they had before unsheathed and made use of their sharpest severity and censure against Arius and his followers . Now it was but equal , that after so sad and heavy a sentence pronounc't against them , there should be a place afterwards less for clemency ; especially , since Melitius had been convicted of no Heresie , but was only accused to have made a Schism . Secondly , there were many persons amongst the Melitians ▪ that were good men , and eminent for their plous lives . Of which sort was Paphnutius the Anchoret , and John the Bishop ▪ whom Epiphanius mentions , in H●res . Melitian . Lastly , they did thus to promote peace , whereby the members of the Church , which before had been rent in sunder , might cement and unite : therefore the Nicene Fathers received the Melitians into communion . And this is a most illustrious example of Ecclesiastick dispensation . Vales. * See note ( ● ) in this chapter . c I like not Christophorsons Version , who thought these words were meant of the Presbyters ordained by Melitius . For Melitius ordained not only Presbyters and Deacons throughout Egypt , but Bishops also , as Epiphanius attests . Yea , he had ordained far more Bishops , than Presbyters ; as may be Collected from that Catalogue , which Alexander ( 't is said ) required of him , after the Nicene Synod . Wherein are reckoned twenty eight Bishops of Melitius's party ; but five Presbyters , and three Deacons . This Catalogue is extant in Athanasius's Second Apology against the Arians . Since therefore Melitius had Ordained so many Bishops , if the Nicene Fathers had made no determination concerning the Bishops by him Ordained , their sentence had been imperfect ; in regard they would have Decreed , what should be done with the Presbyters made by Melitius , but would have made no mention of the Bishops . Wherefore I think these words must be taken in such a sense , as to include both Bishops , and also Presbyters . Vales. d In the first place the Synod Decreed , that the Bishops and Clergy , which had been Ordained by Melitius , should be confirmed by a more holy consecration , that is , should receive imposition of hands from the Bishop of Alexandria . For , in regard they had been Ordained without his consent , it was the pleasure of the Synod , that they should be Ordained by the Alexandrian Bishop , according to the ancient usage , by which it was customary , that all the Bishops of the Diocess of Egypt should be Subject to the Prelate of Alexandria . But the Synod required not the re-ordination of Melitius , because he had been rightly Ordained before . Vales. e Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it should rather be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordained before ] as it is in Theodoret , book 1. chap. 6. Eccles. Histor. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies another thing , as we shall shew hereafter . ( see the following note . ) Sozomen ( in his first book chap. 24. where he epitomizes this Epistle ) supposed these words were meant of the Clergy , not of the Bishops . Vales. f In our Annotations on the third book of Eusebius concerning the Life of Constantine , we remarked , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to propose the names of such persons as are to be ordained . So the Synod Decreed above concerning Melitius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should neither ordain , nor propose the names of those that were to be ordained . In the same sence Nicetas used this term , in his Life of Ignatius Patriarch of Constantinople , where he mentions his Election : his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when therefore the names of many persons were proposed to Preside over that Church , &c. Therefore the following words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to nominate ] are only an explication of the foregoing term . In the same sense Sozomen took this word , in his fore-cited 24 chapt . Moreover , we must note , that Melitius was more severely dealt with , ( as being the authour of a Schism , ) than the Melitiani . For the Nicene Fathers deprived Melitius of all Episcopal jurisdiction , and left him only the name of a Bishop . But they permitted the Melitians to exercise their Functions in the Church . That is , that the Deacons should Minister in the Order of Deacons , and that the Presbyters should Consecrate and Baptize , as should also the Bishops . They only took from them their power of Voting in Elections : which was prudently done of the Nicene Fathers , least the Melitians should clandestinely promote some men of their own party to the Ecclesiastick preferments . Vales. g It should rather be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishops , ] as it is in Theodoret , and in the Allat . M. S. Vales. h These words do plainly confirm what we said before , to wit , that not only the Presbyters and Deacons , but the Bishops also ( who had been Ordained by Melitius ) are here spoken of . For , if they here treated concerning the Presbyters only that were to succeed in the places of other Presbyters , why should the Nicene ▪ Fathers use so great caution , require so many and great things for this reason , that one of the Melitian Presbyters should be put into the place of a defunct Presbyter of the Catholick Church ? For the holy Fathers expresly prohibit , that any of the Melitians shall succeed in the place and dignity of the defunct ▪ unless he seem worthy of that honour , unless the people Elect him , and unless his Election be confirmed by the Bishop of Alexandria . What need of so great caution and diligence in the promotion of a Presbyter ? 'T is therefore apparent , that these words do rather belong to the Bishops . In the Elections of whom most especially , the peoples suffrages were necessary ; and whose Election must besides be confirmed by the Bishop of Alexandria , in regard he was the Metropolitane of all Egypt . Vales. i Socrates does undeservedly stile Melitius an Arch-Heretick . For neither do the Nicene Fathers , nor Athanasius ( in his 2 Apology ) nor Epiphanius , accuse Melitius of any Heresie ; they only affirm , he was the Authour of a Schism . But when the Melitians had afterwards joyned themselves to the Arians ▪ ( which , as I remark● before , hapned after the Nicene ▪ Synod , and Melitius's death , ) they turned their Schism into an Heresie , as Augustine writes concerning the Donatists . In this sense therefore Melitius may be termed an Arch-Heretick . Vales. k The Sfortian & Florentine , M. SS . add these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Verses ; ] which Christophorson found in his Copy , as appears from his Version . Concerning Arius's Thalia , see Athanasius , in his second Oration against the Arians . When Socrates says , that this book of Arius's was condemned by the Synod , we must not so understand him , as if the Poem it self were particularly condemned , but the Doctrine only contained in that Poem . Vales. * He was a Maronite , a most obscene Greek Poet. * In the Allat . M. S. the reading is concerning our Saviour ; which I like better than this , concerning our Great Saviour . Vales. l This Epistle of Constantine the Emperour is not rightly placed by our Author . It should rather be placed immediately after Constantin's Letter to the Churches which is the next in this chapter . For certainly those Letters which concern the Council of Nice should regularly be placed first . But this Letter does not concern that Council , nor does it in the least mention the Council . Athanasius in his Epistle ad Solitar . alludes to this Letter of Constantin's , where he speaks thus concerning the Emperour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) Why does he ( to wit , Constantine ) endeavour to reduce the Arians into the Church ▪ whom he himself calls Porphyrians ? Vales. * In book 3 chap. 18. of Eusebius's Life of Constantine ( where we have this Epistle of the Emperour , ) the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which Valesius at that place , and here , renders thus [ ab illâ turpissimâ societate & conscientiâ , from that most abominable society and their consciousness . ] Of this his Version , he gives this reason : they who celebrate Easter with the Jews , seem to be conscious of that wickedness which they committed against our Lord. See his Annotat. at the book and chapter now cited . * Violence . m Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the Florent . and Sfortian M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always : ] which reading Theodoret confirms . In book 3. chap. 18. of Eusebius's Life of Constantine , it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] whereas the Jewish Paschal Neomenia ( or new Moon ) began from the fifth day of March , and was concluded at the third of April , hence it sometimes hapned , that their Passover began before the Aequinox . So that they celebrated two Passovers in one year , ( suppossing you mean the Solar and Julian year ) that is , accounting from the Vernal Aequinox of this year , to the Vernal Aequinox of the year following . Ambrosius asserts the same in his Epistle to the Bishops of Aemilia , where he relates , that the Jews sometimes celebrated their Passover in the twelfth month , that is , according to the Latines , and Eastern men . For the Jews never kept their Passover on their own twelfth month , but on the fourteenth day of their first month . Moreover , this celebrating of their Pasover twice in one year , which Constantine objects against the Jews , seems to me not at all momentous . For the Jews might have returned the objection upon the Christians , to wit , that they celebrated Easter twice in the same year . For , suppose Easter is this year kept on the tenth of the Calends of May ; ( that is , on the 22 d of April ) next year it must necessarily be kept sooner . And so there will occur two Easters amongst the Christians within the space of one year current . But this will not happen , if you reckon the year from the Aequinoctial Cardo to the Vernal Aequinox of the year following . See Epiphan . pag. 824. Edit Petav. and Petav. Animadvers . pag. 294 , 295. See also Aegidius Bucherius de Paschali Judaeorum Cyclo , chap. 3. n This Letter of the Emperour to Eusebius , and also the two next are misplaced . For they have no relation to the Council of Nice ; neither do they make the lest mention of Arius or the Arians . Yea , the first of Constantin's Letters to Eusebius was written before the Council of Nice , as Eusebius himself testifies , in his 2 d Book of Constantin's Life , Chap. 46. Vales. o We meet with this Letter of the Emperours to Eusebius at book 2. chap. 46. of Eusebius's Life of Constantine ; where these three words [ that Persecutor Licinius ] are wanting ; being added here , instead of a Scholion by Socrates , or some other Scholiast . He ●erms Licinius a serpent by reason of his craftiness , and age . Hence we may conjecture , that this Letter was written soon after Licinius's deposition . See Valesius's notes on book 2. chap. 46. of Eusebius's Life of Constantine . p Here we made choice of this reading [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. having now acknowledged , &c. ] By the term [ fear ] in the foregoing clause he means the Christians , who through fear of persecution had neglected the Churches , or renounced the faith . The term [ Unbelief ] belongs to the Heathens , who had demolished the Churches , and divers ways vexed the Christians . See Valesius's notes , at the Book and Chapter before cited . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the term here used , signifies an Office , or company of Apparitours attending on a Magistrate ; i. e. a certain number of Souldiers waiting on the Judges ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praesects of the Praetorium ; so termed , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the Presidents and Rectours of Provinces . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase here used ) imports the Office of the Praetorian Praesecture , concerning which consult the Notitia Imperii Romani . Further , the Office ( or Attendants ) of the Prefect of the Praetorium was more honourable than the Offices of all the other Magistrates . For as the Prefect of the Praetorium excelled all the other judges , as well Military as Civil , in dignity ; so his Officials or attendants , were lookt upon to be more honourable then the other officials . Hence , in the Chalcedon Council , Action . 3 , the Office of the Praefects of the Praetorium is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Valesius's notes , at the before cited book and Chapter . * He means the City of Constantinople . r In Eusebius's Life of Constantine , book 4. chap. 36. ( where this Letter occurs ) this place is far otherwise read and pointed , than it is here ; so a●so it is in Theodoret , book 1. chap. 16. Vales. s Concerning the Rationalist and his Office , we have spoken before , in our notes on Eusebius . By [ Dioecesis ] is meant here the Diocess of the East . The old Romans called a certain number of Provinces ( which , taken together , were under a Deputy of the Praetorian Praefecture ) by this name [ Dioecesis . ] For the Prefect of the Praetorium had under his jurisdiction many Dioeceses ; but the Deputies had each but one Dioecesis . This term began to be used in this sense about Constantin's time , as appears from his Letters , and from some Laws in the Cod. Theod. See Valesius's Annotations on Eusebius's Life of Constant. B. 4. chap. 36. * He means our Blessed Saviours Sepulchre . t Constantine here terms Licinius the publick enemy , after whose destruction , he says , the sacred Sepulchre of our Lord , which had been before concealed , was discovered . Licinius was slain in the year of Christ 326 , as 't is recorded in Fast. Idat. And on that very year , when Helena came to Jerusalem , the Sepulchre of our Lord was found . By the name of the publick Enemy , the Devil might here be meant , were not this contradicted by the expressions here used . For the Devil was not then vanquished and overcome , when the Sepulchre of our Lord was cleared from the rubbish that covered it . Besides , the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slaughter ] is more expressive , being meant of Licinius , than of the Devil . See Valesius's notes on Euscbius's Life of Constant. book 3. chap. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith , autority , or estimation of this miracle , &c. u He means the Temple built by Adrian the Emperour on Mount Calvary , in honour of Venus ; which receptacle of Paganism was demolished by Helena , Constantines mother , and in the room thereof was built a magnificent Temple , at this day called The Temple of the Sepulchre ; the description whereof you may see in Sandys Travels , book 3. pag. 125. &c. Edit . Lond. 1673. † There are two Laws made by Constantine extant in the Cod. Theod. ( the one in Tit. de usuris , the other in Tit. de Haereticis , ) written to this Dracilianus . The former of these Laws bears this Inscription , Imp. Constantinus Aug. ad Dracilianum agentem vices Praefectorum praet . that is , Emperour Constantinus Augustus to Dracilianus Deputy to the Praefects of the Praetorium . This Law was published at Caesarea in Palestine on the 15 th of the Calends of May , when Paulinus and Julianus were Consuls . The other is said to have been published on the Calends of September , Constantinus Aug. being the seventh time and Constantius Caesar Coff . that is , in the year of Christ 326. In which year Constantine wrote this Epistle to Macarius Bishop of Jerusalem . Further , we must remarke , that the Praefects of the Praetorium are here stiled clarissimi , most excellent . For as yet they had not received the title of Most Illustrious . Moreover ▪ in other of Constantin's Laws , the Praefects of the Praetorium are stiled Most Excellent . Now , as the Praefects of the Praetorium were in Conctantin's time allowed only the title of Most Excellent , so the Deputies of the Praetorian Praefecture had in the said Constantin's times only the title of Most Perfect given them , as the Epistle to Probianus Proconsul of Africa shews , which we meet with in Athanasius's Apology to Constantius , pag. 794. See Valesius's notes on book 3. chap. 31. of Eusebius's Life of Constantine . x At this place the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies the Model or Delineation of the Fabrick that was to be erected . It is taken in the same sense , in the Epistle of Himerius Rationalist of Alexandria to the Praefect of Mareotis ; which Athanasius has recorded in his Apology , pag. 803. For after he had said , that Augustus and the Caesars had permitted Ischyras to build a Church in his Town , he orders the Governour of that Town , that he should forthwith draw a Model of the future building , and transmit it to his Office ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Valesius's notes , at the book and chapter before cited . y The inner roofs of Churches were commonly framed two ways . For they were either beautified with arched or embowed roofs , or else painted with Mosaick-work . Concerning the arched ( or embowed ) roofs , this place of Constantin's Letter is an evidence . Procopius evidences the use of the Mosaick-work , in his first book De Fabricis Justiniani , where he describes the Temple of Sancta Sophia . Now the arched roofs were usually adorned two ways . For they were either guilded with gold , or painted ; which latter way was first invented by Pausias , as Pliny attests , book 35 ▪ chap. 11. Hist. Natural . See Valesius's notes , at the book and chapter before cited . z Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He added ] the reading must necessarily be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He published . ] For the Roman Emperours did usually propose to publick view those Rescripts they wrote to the Cities . Therefore , at the close of the Rescript they added this word [ Proponatur , let it be published : ] as we have observed in our notes on Eusebius . So Constantine , when he had wrote many Letters against Arius and his followers , commanded they should be proposed to publick view in the Forum . Of this sort was Constantin's Epistle to Arius and the Arians , which Gelasius Cyzicenus has recorded in his 3 d book De Gestis Synod Nicaenae : which Epistle Epiphanius mentions in Hares . Arian . It was written by Constantine after the Nicene Synod , and it contains the punishment of those that would not recede from Arius's wicked tenets . For at the close of that Epistle , the Emperour commands , that , if they be persons of the ordinary rank , they shall pay tribute for ten heads , besides their own Poll-money . But if they be descendants of the Curiales , ( or Noble-men , ) they shall be delivered to the Court ▪ and made liable to bear the publick Offices of the Decurions . This Letter therefore was like an Edict , and so ought to be publickly read and promulged . Vales. a The greatest part of this Epistle is extant in the first book of Theodorets Ecclesiastick History , chap. 20. it is entire in Latin , in Baronius , at the year of Christ 329 ; as Justinian the Emperour sent it to Pope Vigilius . Vales. a Sozomen relates the same story , in his first book chap. 22. but in such a manner , that 't is sufficiently apparent , he had it out of Socrates's History . For Socrates tells the whole story more fully and elegantly . And after he has told it , says he had it from a credible person , who lived in the times of the Nicene Council . But Sozomen begins this relation thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It s reported that the Empeour , &c. Nor does he confirm it by any persons authority . Besides Sozomen has in a manner stole the very words of Socrates , making some small alterations and interpositions , as Plagiaries usually do . But this story seems to me very improbable upon many accounts . First , because it is founded on the autority of no ancient writer . Secondly , neither Socrates , nor Sozomen , do say , of what City Acesius was Bishop , which was very necessary to confirm the story . Thirdly , it is not at all likely , that an Heretical Bishop should be summoned by Constantine to an Ecclesiastick Synod . For if Constantine had sent for Acesius in order to the restoring of Peace and Agreement to the Church , upon the same account he ought to have summoned the Bishops of other Heresies also to the Nicene Council . Lastly , what Socrates says , to wit , that he had this story from a very old man who was at the Synod , seems to me altogether incredible . This persons name was Auxano , a Novatian Presbyter , who was at the Synod with Acesius , and lived untill the reign of Theodosius Junior , as Socrates says chap. 13. of this book . Now from the Nicene Synod to the beginning of Theodosius's reign , there are 83 years . To which if you adde 20 ( for so old Auxano must needs be when he was present at the Council ) Auxano must necessarily be above an hundred years old , when he told Socrates this story . Let the Reader judge therefore , at what rate the testimony of a decrepid old Heretick is to be valued . Vales. a The Florent . M. S. addes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Sub-Deacons : ] and so the reading is in Sozomen , book 1. chap. 23 ; where he tells this story concerning Paphnutius . where also what we said before is apparent , to wit , that Sozomen borrowed from Socrates . For he that addes to anothers relation , shews evidently that he wrote last . Vales. b Rufinus ( out of whom Socrates had the former story which he tells in this chapter concerning Paphnutius ) says not a word of this speech of Paphnutius ; see his first book Eccles. Hist. chap. 4. But he relates that Paphnutius was one of the Bishops in the parts of Egypt , and that he was present at the Nicene Council . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , in a place , where the Ascetae lived ; concerning whom , and their course of life , see Euseb. Ecclesiast . Hist. book 2. chap. 17. note ( a. ) book 7. chap. 32. note ( c. ) in the second Alphabet . Vales. a By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Protectores Domestici , or Guards of the Body , which waited on the Emperours person . They were Souldiers of a superiour order ▪ who also had greater pay then the others . See Valesius's notes on Amm. Marcellin . book 14. pag. 33. b We perfected this place by the assistance of the Florentine and Sfortian M. SS . For in the common Editions of Socrates , after these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hosius Bishop of Corduba , ] followed these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vito and Vincentius . ] But those incomparable M. SS . exhibited this place entire to us , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Hosius Bishop of Corduba in Spain . I do believe as it is before written . Vito and Vincentius Presbyters of Rome , &c. This is the series of the Bishops who subscribed the Nicene Council ; which Socrates transcribed from Athanasius's Synodicon , as he himself attests hereafter . In the Greek collections of the Canons this series is wanting , nor is it extant in Dionysius Exiguus's Version . But in that ancient collection lately published at Paris , ( which the Western Church heretofore made use of , before Dionysius's Version ) and in Isidorus's collection , this series occurs almost in the same words . In that ancient collection the words are these : Et subscripserunt . Osius Episco●us civitatis Cordubensis , Provinciae Spaniae dixit : ita credo sicut superius scriptum est . Victor & Vincentius Presbyteri urbis Romae . Alexander Alexandriae magna . Alph●cration , &c. i. e. And they subscribed . Osius Bishop of the City Corduba , in the Province of Spain said : I believe so , as it is above written . Victor and Vincentius Presbyters of the City of Rome . Alexander of Alexandria the great ▪ Alphocration , &c. The words in Isidorus's Collection are almost the same . But in Athanasius's Synodicon , Eustathius Bishop of Antioch and Macarius Bishop of Jerusalem are placed after Alexander Bishop of Alexandria . Vales. c Athanasius makes mention of this Vito the Presbyter , in His Apologetick against the Arians , and attests , that a Roman Synod consisting of fifty Bishops ( by whom he was received into communion ) was convened in his Church . Vales. d In the Latine collections of the Canons , Harpocration is stiled Bishop of Naucratis , and next to him is set Adamantius Cynopolites , or Cynensis , as it is in that forementioned ancient collection . Vales. e This book of Athanasius's is not now ( to my knowledge ) extant . But 't is probable that the names of the Bishops who subscribed the Nicene Council , were translated out of that book . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term that occurs here ) imports the notation ( or express declaration ) of the time usually prefixt before publick Acts. In the Greek collection of the Canons ( which Joannes Tilius first published ) the notation of the time is prefixt , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Canons of the 318. Holy Fathers , convened at Nice , in the Consulate of the most illustrious Paulinus and Julianus , on the 636 th year from Alexander , on the nineteenth day of the month Desius , before the thirteenth of the Calends of July . Vales. g It is otherwise in the Greek collection , which Tictius published , ( see the foregoing note . ) For 't is said that the Synod was convened on the ninteenth day of the month Desius ( which the Romans call June ) on the thirteenth of the Calends of July . Which is confirmed by the Authour of the Alexandrian Chronicle , by the Chalcedon Council , and by that Latine collection which Baronius calls Cresconiana , which account I think is the truest . For , should we suppose that the Council of Nice was assembled on the twentieth day of May , there would be too narrow a space of time left for the transacting of those affairs which Constantine did after his vanquishing of Licinius . Licinius was subdued in the last Engagement at Chalcedon , in the year of Christ 324 , on the ▪ 15 th of the Calends of October , as 't is recorded in Fastis Idatii , and in the Alexandrian Chronicle : on the day following Licinius ( who made his escape to Nicomedia ) yielded himself to Constantine the conquerour . After this Constantine made his entry into Nicomedia ▪ whilst he continued there , and hastned to make his Progress into the Eastern parts , a messenger arrived , declaring to him the dissention of the Alexandrian Church , and of all Egypt , upon account of Arius's Opinion , and the disturbances of the Melitians , as himself attests in his Epistle to Alexander and Arius . And first he sends Hosius with his Letters to Alexandria , that he might compose those differences by his authority . But Hosius , after he had staied a little while at Alexandria ▪ returns to Constantine without effecting his business . All this could in no wise have been done in a shorter space of time than three months . Moreover , Constantine perceiving the mischief to increase daily , resolves upon calling a general Council of Bishops , that he might thereby restore peace to the Church . Upon this account he dispatcht away Couriers throughout all the Provinces , to convene the Bishops at Nice in Bythinia . Suppose therefore , that the Couriers delivered the Emperours Letters to every one of the Bishops in the month of March : it is scarce credible , that the Bishops could come from the remotest regions , as well of the East as of the West , to Bithynia , before the month July : especially since they came by land , and not by water , as Eusebius attests , book 3. chap. 6. De Vitâ Constant. See Vales. notes on Euseb. Life of Constant. book 3. chap. 14. h After these words [ the Six hundredth thirty six year from the reign of Alexander the Macedonian ] Leo Allat . M. S. adds these [ and it was the nineteenth year from the beginning of the reign of Constantine the Emperour , ] which is very true . For when Paulinus and Iulianus were Consuls , ( which was on the 325 th year of Christ , ) the Nicen● Synod was ( according to Socrates's Opinion ) assembled in May. it being then the nineteenth year of Constantines reign . His twentieth year began the same year , about the end of July following . Vales. a Socrates has observed no order here . For he says , that Eusebius and Theognis were recalled from banishment almost before he had told us they were exiled . Sozomen therefore did better , who in this particular corrected Socrates's relation . For , in the first book of his History , chap. 21 ▪ he relates that Eusebius and Theognis were banisht by the Emperour Constantine a little after the Synod , and that other Bishops were put into their Sees . Then , in his second book chap. 16. he declares how they were recalled from their banishment . From which passage ( that I may make this remark by the by ) it may be concluded , that Sozomen wrote his History after Socrates , in as much as he corrects and amends Socrates's narration in many places . Further , Eusebius and Theognis were banisht three months after the Nicene Synod , as Philostorgius attests : and returned from their exil● ( as the said Philostorgius relates ) in the third year after that Synod ▪ that is , in the year of Christ 328. which account agrees exactly with the History of affaires transacted in that time . For all Historians agree that Eusebius , upon his return from banishment , entertained thoughts of confirming Arius's Opinion , and of thrusting out those that asserted the Nicene Faith. And , that his first attack was made against Eustathius Bishop of Antioch , whom he caused to be expell'd [ from his See ] by seigned calumnies , in the year of Christ 329 , or 330. Baronius therefore did ill , to place Eusebius Nicomediensis's return from exile on the year of Christ 330. Vales. b Baronius ( at the year of Christ 325. ) reproves Socrates and Sozomen , for saying , that Eusebius and Theognis were banisht a little after the Nicene Synod ▪ ● and that some few years after ( having sent a Libell of satisfaction to the most eminent Bishops ) they were recalled from their exile . Baronius endeavours to prove , that this Libell was presented by Eusebius to the Bishops in the Nicene Synod . For he asserts , that the rule of Faith was first written ; which Eusebius Nicomediensis ( with four other Bishops ) refused to subscribe : but , that the said Eusebius , having afterwards presented a Libell of satisfaction , did subscribe what had been determined [ in the Synod . ] But , after this , when the Synod had Anathematized Arius , Eusebius and Theognius ( says he ) would not subscribe this Anathematism ; and for that reason they were condemned and deposed , by the Synod , and Amphion and Chrestus were put into their Sees . But the Emperour Constantine ( continues he ) interceded that the sentence might not be put in execution , and perswaded the Synod that they should admit of Eusebius and Theognius upon their presenting a Libell of Repentane . This is Baronius's opinion . But he is out , first , in saying that there were two Libells presented by Eusebius : for of the former Libell no body has ever made mention . Secondly , he cites no authour for what he says concerning Eusebius's and Theognius's deprivation and condemnation done in the Nicene Council . Constantine ( in his Epistle to the Nicomedians , the latter part of which Epistle in Greek the reader may meet in Theodoret . Eccles. Hist. book 1. chap. 20 ; it occurs entire at the close of Gelasius Cyzicenus's 3 d book pag. 217. ) says not that it was then done , but only says , that Eusebius was afraid it would be done . Lastly , his saying that a Libell of Repentance was presented by Eusebius in the Nicene Synod , is manifestly refuted from the Libell it self . For this Libell was presented by Eusebius , when he was in banishment , as is attested by these words of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. and by this Libell do fully declare and confirm our consent ; [ which we are induced to do ] not because we look upon our exile to be tedious , &c. Besides , this Libell was sent , when Arius was recalled from banishment ; which is apparent from these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. But it would be absurd ( since he that seemed to be guilty is recalled and has made his defence in reference to , &c. Moreover , Arius was recalled from banishment by Constantine long enough after the Nicene Synod . &c. Vales. c In as much as Eusebius and Theognius do say in the beginning of this Epistle , that they were condemned by the Bishops ; it is worth our making an inquiry , when and where they were condemned . Baronius says they were condemned and deposed in the Nicene Synod . But this is contradicted by S t Jerom's autority ; who , in his Dialogue against the Luciferiani , does in express words attest , that Eusebius and Theognius ( with other Bishops of the Arian faction ) were admitted of by the Nicene Synod . And this he proves both from the testimony of those that were present at the Synod , and also from the very Acts of the Nicene Synod ; in which , amongst the names of those Bishops who subscribed the Synod , Eusebius and the others I have mentioned are reckoned . The same is attested by Philostorgius , who says that Eusebius was banisht about three months after the Nicene Synod . Since therefore Eusebius and Theognius do confess themselves to have been condemned by the Bishops , and since 't is manifest that was not done in the Nicene Synod ; it must necessarily have been done in some other meeting of the Bishops . The reason of their being exiled , Constantine does declare in his Epistle to the Nicomedians , ( the latter part whereof see in Therodoret . Eccles. Hist. book 1. chap. 20. ) For he says , that he banished them , because they entertained certain Hereticks , ( whom he had commanded to be sent to his Court from the City Alexandria , ) and held communion with them . ( Baronius , at the year of Christ 329 , thinks these Hereticks were Melitians . But I do rather believe they were Arians : and this is expresly affirmed by the Egyptian Bishops , in their Synodick Epistle , which Athanasius has recorded in his second Apology against the Arians . ) For this reason therefore Constantine ordered a Synod of some Bishops to be convened , by whom Eusebius and Theognius were condemned and deposed , after which the Emperour banished them . This is expresly affirmed by Athanasius ( in his book De Synodis , ) and by Theodoret ( book 1. chap. 19. Eccles. Hist. ) Vales. d Christophorson and Musculus omitted these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without having our cause declared or defended ] in their Version . They occur in Sozomen ( book 2. chap. 16. ) and Epiphan . Scholasticus has rendred them thus : Du●um quidem ante judicium condemnati à Reverenti● vestrâ , patienter ferr● quae decreta sunt a sancto vestro concilio debuimus ; i. e. Having been sometime since condemned by your Reverence before judgment , we ought patiently to bear what is decreed by your holy Council . By these words Eusebius seems to intimate , that he was condemned without being heard , and by a rash judgment , or prejudice : to wit , because the Emperour had condemned him before , who was angry with Eusebius for several reasons , which you may meet with in Constantine's Epistle to the Nicomedians ; see Theodoret . Eccles. Hist. book 1. chap. 20. Vales. e The meaning of these words is this . If we then satisfied your holy Council ( to wit , the Nicene ) and perswaded it to think , that we had just cause for our being unwilling to subscribe the Anathematism , now we fully compleat our consent , and are ready to subscribe as well the Anathematism as the form of the Creed . You see how much the adding of these two words [ then and now ] would enlighten this place . Vales. * Arius . f That is attributed here to the Bishops , which had been done by the Emperour . For the Emperour , not the Bishops , had recalled Arius from his exile . But writers do usually speak thus ; assigning that to the Bishops , which was the Emperours deed ; and on the contrary , that to the Emperour which the Bishops did . So Socrates said above , that the Nicene Synod forbad Arius to enter Alexandria ; whenas this was the Emperours doing , as appears from his Epistle . Vales. a Socrates ( as also Sozomen ) Mistakes here in placing Alexander's death , and Athansius's Ordination after Eusebius's and Theognis's return from exile . For Alexander Bishop of Alexandria dyed within five months after the Council of Nice , as Athanasius testifies in his second Apology against the Arians , where he speaks of Melitius . The same says Theodoret , in the first book of his History , chap. 26. Alexander therefore dyed in the year of Christ 325. and Athanasius was Consecrated either at the latter end of the same year , or in the beginning of the next . Vales. b See Rufinus's Eccles . Hist. book 1. chap. 14. where Rufinus adds this circumstance to this story ; that the boys ( upon Alexanders enquiry ) confessed some Catechumens had been Baptized by Athanasius , whom they had chosen Bishop in their sports . Then Alexander , having demanded of those said to be baptized , what questions they had been asked , and what answers they made , and also having examined him who had asked them the questions ; found that all things had been done according to the rites of our Religion : and , after a confult with his Clergy , 't is said , he ordered , that those boys ( on whom water had been poured , after they were perfectly questioned , and had returned compleat answers ) should not be rebaptized , &c. See Rufinus at the book and chapter now cited . a That is , the Festivals for his having arrived to the twentieth year of his Empire . b This place , which was corrupted and obseured by an ill distinction , we have illustrated and restor'd , by blotting out the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which particle is not to be found either in the Florent . or Sforti . M. S. our correction is also confirm'd by Epiphanius Scholasticus's Version , who thus translates the passage , Et denominatam Constantinopolim , appellari secundam Romam lege firmavit . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set , or placed ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was exposed , or erected . This emendation is confirmed by Epiphan . Scholasticus's Version . Vales. d The Strategium was a publick edifice wherein the Strategi , ( i. e. the Duumviri , the two principal Magistrates that heretofore governed the City Byzantium ) were wont to sit . It is mentioned in the old description of the City Constantinople , which is prefixt before the Notitia Imperii Romani . Vales. * See Esa● . 1. 8. where the Septuagint Version is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which , in our English translation is thus worded , as a lodge in a Garden of Cucumbers ; which rendition does exactly agree with the original Hebrew . a Socrates borrow'd this story out of Eusebius's third book of Constantin's Life , chap. 33. But mistakes in saying that the Church which was built over our Saviours Sepulchre by Helena , or rather by Constantine , was call'd New Jerusalem . For Eusebius says no such thing : but he only alludes to the new Jerusalem , which is mentioned in Saint John's Revelations . See our notes on Euseb. Life of Constant . book 3. chap. 33. Vales. b Philostorgius does report that the people us'd to come to this Pillar with their Tapers and worship it ; which is very strange and almost incredible : but Theodoret does by his authority confirm it , in the first book of his Ecclesiastick History and the last chapter . Vales. a Christophorson and Muscul●● thought that these words were transposed ; they read them ( as appears from their Version ) thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ the Emperour ] ordered that the Cubit should be removed into the Church of the Alexandrians . But , because the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] cannot be taken in a passive sense the place must be otherwise mended : which from the Sfortian M. S. we have thus restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ the Emperour ] ordered Alexander to remove the Cubit into the Church [ of the Alexandrians . ] Which emendation needs no confirmation . See Rufin . Eccles. Hist. book 2 ▪ chap. 23. This order of Constantines lasted not long . For Julian commanded that the same Cubit should be carried back again into Serapis's Temple , where it seems to have continued till Theodosius's reign , and the demolishment of Scrapis's Temple ▪ Vales. * He means that Standard , or Banner , which the Emperour ordered to be made , in figure like to the Cross that appeared to him in the face of the heavens . See chap. 2 ▪ of this book . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; See 1 Tim. 6. 20. a See book 3. chap. 1. of Eusebius's Ecclesiastick History : to which add this place of an anonymous Author out of the second Homily upon Matthew . Denique cum post resurrectionem Domin● Thomas Apostolus isset in Provinciam i●●am , ad●●ncti sunt ●i : & baptisati ab eo , sacti sunt adjutores praedicationis illius : meaning the Persian Magi. Vales. b This is Metrodorus the Philosopher , whom Jerome has mentioned in his Chronicon ; who , returning from his travails in India , presented Constantine with many gemms and pea●ls , and feigned that many more of greater value were taken from him by Sapor King of the Persians : which lie of his was the occasion of the Persian war , as Am. Marcellinus attests , book 25. pag. 295. Edit . Vales. See Valesius's notes on Amm. Mar●●ll . pag. 304. * Rationes suas scriniaque commi●it ; so Rufinus ( from whom Socrates translated this story almost word for word ) describes this young mans Office ; book 1. chap. 9. Hist. Ecclesiast . c Translatours understood not this place . For Musculus renders it thus . Ut separatis locis uterentur , that they should make use of separate places . Christophorson thus , ut loca seperatim ●ibi sumerent , that they should take to themselves places severally . In this chapter Socrates has translated Rusinus ( book 1. chap. 9. Ecclesiast . Hist. ) almost word for word ; and calls those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Rufinus had termed Conventicula . Now Conventicula are properly private places wherein Collects , or short prayers are made ; and from these places Churches are distinguished , which belong to the right of the publick , and are not in the power of any private person . Vales. d Rufinus says the same : Tum vero Athanasius ( nam is nuper sacerdotium susceperat , ) i. e. But then Athanasius ( for he had a little before undertaken the Episcopate , &c. ) But if we consider the matter more attentively , these things cannot be . For Meropius the Philosopher is said to have travelled into India , in imitation of the Philosopher Metrodorus , who had taken a view of that Country before him . But Metrodorus , returned not from his Indian journey before the year of Christ 325. For at his return from India he presented the Emperour Constantine with gifts which he had received from the King of the Indians , as we remarked before in note ( b. ) in this chapter . Which must necessarily happen after the conquest of Licinius . For then Constantine first received the Empire of the East . Now Licinius was vanquished at the latter end of the year of Christ 324. Meropius therefore , in regard , following Metrodorus's example , he attempted to travell over India , must have undertaken this journey some years after him . Let us then suppose , that Meropius went into India in the year of our Lord 327. On the year following , when he should have returned into his own Country , he was slain by the Barbarians . And Aedesius and Frumentius , being as yet youths , were presented to the Indian King ; and one of them was made his Cup-bearer ; the other was set over his Acts and evidences Royal. In which Offices both continued to the Kings death . Now , suppose they served the King three years . After this the Indian King dies , leaving his Son very young . But the Queen his mother entreated Aedesius and Frumentius to undertake the Government of the Kingdome , till her Son were of age . Let us also allow that the Kings Son was about eight years old when his father died . In as much as Frumentius returned not to Alexandria till the young King was grown a man , it is wholly requisite that he should have managed the affairs of the Kingdom at least ten years . So Frumentius returned to Alexandria about the year of our Lord 341 ; in which year Athanasius was not newly made Bishop , but had held that Bishopricck above fifteen years . From what we have said 't is apparent , that this conversion of the Indians by Frumentius hapned in the Reign of Constantius , not of Constantine , as Rufinus , and others that follow him , have related . Vales. e Athanasius speaks of this Frumentius , in his Apologetick to the Emperour Constantius . And a little after mentions Constantius's Epistle to Aizanas and Sazanas the Kings of Auxumis , wherein he commands them to send Frumentius ( whom Athanasius had ordained Bishop of Auxumis ) to Alexandria , to George Bishop of that City , that he might receive from him the doctrine of the true Faith , Whence it appears , that Frumentius was at that time but newly ordained by Athanasius . Now this Epistle was written in the year of Christ 356. Baronius , ( in his Annotations on the Roman Martyrology . ) says that this Frumentius Bishop of Auxumis must be differenced from the other Frumentius Bishop of the Indians . But I do assert , that he that was Bishop of Auxumis , and he that is stiled the Bishop of the Indians , is one and the same Frumentius . For Auxumis is the Metropolis of Aethiopia . Now the Aethiopians are by the ancients usually confounded with the Indians . So Philostorgius calls the Homeritae ( who were the Auxumites neighbours ) Indians . Also , the Aethiopians who are now called Abyssines , call themselves Indians , and do acknowledge Frumentius to have been the Apostle of their Nation ; as Lucas Holsteinius attests in his notes on Baronius's Martyrology , which were lately published at Rome . Vales. * See Rufinus , book 1. chap. 10. Eccles. Hist. Rufinus does not say , that this child was the Kings Son ; but , mulier quaedam par●ulum suum , &c. a certain woman ( say● he ) carried about her son , &c. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well skilled in Architecture ] I had rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being very anxious . ] I doubt not but Socrates wrote it thus . For in Ruflnus ( book 1. chap. 10. from whom Socrates borrowed this relation ) the words are these ; cum ecce matutinus & anxius cum suis omnibus ingrediens Rex , &c. when behold the King , perplexed in his mind , coming in the morning with all his attendants , &c. Vales. b The Sfort. Florent . and All at . M. SS . call this persons name Baccurius . But in Rufinus , and others , his name is , more truly , Bacurius . Zosimus says he was born in that Armenia which borders on Iberia , and that he was a man without all malice , or deceit , very expert in Military affairs . But Rufinus ( book 1. chap. 10. and book 2. chap. 33. Eccles. Hist. ) affirms he was a Prince of the Iberi ; that he was a person of great fidelity , very studious of Religion and Truth : first made a Captain within the limits of Palestine ; afterwards Comes of the Domesticks ; and lastly that he did Theodosius the Emperour great service in his war with Eugenius . Vales. See Valesius's notes on Amm. Marcell . pag. 430 , &c. c At this place Socrates mistook Rufinus's meaning . For Rufinus says that Bacurius was a Captain ; Palestini limitis , of the Palestinian limit ; when he told him these things . But Socrates seems to have read in Rufinus , Palestini militis ducem , that Bacurius was a Captain of the Palestinian milice . Vales. d Here also Socrates is out . For Bacurius served not Theodosius in the war against Maximus , but in that against Eugenius : as Rufinus attests , book 2. chap. 33. Eccles. Hist. and Zosimus , book 4. Vales. * See Eusebius Eccles . Hist. book 7. chap. 31. a It is most apparent that the Manichaeans adored the Sun. Libanius relates the same concerning them , in book 4. Epist. 140. wherein he commends the Manichaeans that were in Palestine ( but suppresses their name ) to Priscianus the President of Palestine : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Those men that worship the Sun without bloud , and honour God with the second appellation , who chastize their belly , and account the day of their death to be gain ; are found to be in many places , but are every where few in number . They injure no man , but are molested by some . I doubt not but by these words Libanius means the Manichaeans ; for they cannot be agreeably attributed to any other persons besides them . But he designedly omitted the mention of their name , because the name of the Manichaeans was odious . Concerning the feigned fasts of the Manichaeans , see Cyrill , in his sixth Cateches . Vales. * That is , he had only the form or figure of a man ; was imaginatily , not really such . b The reading here must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Archelaus's Dialogue , or disputation : ] which appears from the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we read . ] This Archelaus , Bishop , of Mesopotamia , wrote the dispute which he maintained against Manichaeus , i● Syriack : which being afterwards translated into Greek , was in the possession of many persons , as Jerome attests , in his book de scriptor . Ecclesiast . Cyrill of Jerusalem has mentioned this dispute , in his sixth Catechism . A fragment of this work is in my hands , wherein is contained the History of the impious and perfidious Manichaeus . But his disputation with Archelaus the Bishop , which was annexed to the close of this History , is wanting . In the room whereof is added Archelaus's Epistle to Diodorus the Presbyter . I am beholding to the eminent Emericus Bigotius for this monument ▪ as also for many others . Vales. Valesius has published this disputation of Archelaus's in Latine , at the close of his Annotations upon Sozomen , pag. 197 , &c. c In the Allat . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ sprang up ; ] which is better than [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sprang up before . ] After the same manner Socrates exp●esses himself in the beginning of this chapter . 'T is a metaphor taken from Cockle , which is wont to grow up with the Corn. Vales. a I follow this reading [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if his ordination , &c. For Eusebius's party found fault with the ordination of Athanasius upon two accounts ; both because Athanasius was unworthy of that honour , and also because his ordination had been performed by persons unfitting . See Philostorgius . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ●aith of Homoou●ios ; i. e. those words in the Cree● , wherein it ●s asserted that Christ is of the same essence or substance with the father . b Socrates borrowed these words out of Athanasius's second Apology against the Arians ; where Athanasius gives an account how Eusebius secretly joyned with the Melitians in a conspiracie against him , these are his very words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words of Athanasius , Sozomen makes use of in his second book , chap. 18. Vales. c It is hard to assign a reason , why Socrates should joyn Montanus with Sabellius . For Montanus himself made no innovations in the doctrine of the Trinity , but followed the faith of the Catholick Church ; as Epiph●niu● attests ( in Hares● Monta●ist . ) and Theodoret ( book . 3. H●ret ▪ Fabul ▪ ) Yet some of his disciples took away the difference of the persons , as Sabellius did ; which Theodoret attests ( at the place now cited ) in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But some of them have denyed the three persons of the Godhead , in like manner as Sabellius did , saying that the father , Son , and holy Ghost are one and the same person . And hence it is , that in the Synodicall Epistle of the Arian Bishops at Scrdica , Montanus is joyned to Sabellius . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Learned Reader will find these terms incomparably well explained by Dionysius Petavius , in his Dogm . Theolog. Tom. 2. De Trinit . book 4. chap. 8. Sect. 10 , &c. pag. 380. Edit . Paris . 1644. a It is strange to see how notoriously translatours have been mistaken in the version of this place ; they perceived not that the last word was to be exp●nged , as being superfluous . For whenas at first there had been a remarke set in the margin , that instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he wrote ] it should be otherwise written , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said : ] afterwards this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said ] crept out of the Margin , into the Text. Vales. b Whether Cyrus Bishop of Beraea did accuse Eustathius , as being a favourer of Sabellius's opinion , ( as Georgius of Laodicea relates , ) I know not . But what Georgius writes , to wit , that Cyrus himself was afterwards deposed because he favoured Sabellius's Heresie ( i. e. because he defended the doctrine of Consubstantiality ; for so these words are to be understood : ) is very true . For Athanasius confirms this , in his Epistle ad Solitar . Where he reckon● up in order all the Bishops thrust out by the Arians during Constantines reign . And in the first place he names Eustathius Bishop of Antioch , then Eutropius of Adrianople . Afterwards Euphration of the Balan●i , the two Cymatius's , Asclep● of Gaza , Cyrus of Berae● and others ; who were banished by the Emperours Edict , and others put into their places . Vales. c The meaning of this place is this . The Emperour , by his Letters written to Antioch , and Eusebius , by his refusing the Bishoprick of Antioch , appeased that tumult . Therefore these words [ appeased the tumult and sedition ] must in common belong to both the preceding clauses . Vales. d What Socrates here says , concerning the vacancy of the See of Antioch eight years , after Eustathlus was deposed , is false . For immediately after Eustathius was ejected ; when Eusebius of Cesarea had refused that See ; Paulinus Bishop of Tyre was translated to that See , in the year of Christ 329 : as I before noted in the tenth book of Eusebius's Ecclesiastick History , chap. 1. note ( a. ) Afterwards Euphronius succeeded Paulinus ; or , as some will have it , Eualius . After whom Flaccillus was advanced to the See of Antioch , who ( as Athanasius attests in his second Apology against the Arians ) was at the Synod of Tyre . Vales. e Sozomen says the same ; and Theodorus Mopsuestenus ( apud Nicaetam in Thesauro Orthodox . fidei . ) Which is also confirmed by Georgius of Laodicea , in his encomium of Eusebius Emisenus , Socrates quotes his words , in book 2. chap. 9. Eccles. Hist. ) But Theodoret ( book 1. chap. 22. Eccles. Hist. ) puts Eualius between Eustathius and Euphronius , and says that he presided but a very short time . Philostorgius agrees with Theodoret. Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that he was falsely accused not without reason ] S r Henry Savill and Christophorson read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moreover , that he was falsely accused without the least of reason . ] This story concerning the Arian Presbyter ( whom Constantia Augusta recommended to her brother Constantine ) Socrates borrowed out of Rufinus , book 1. chap. 11. Eccles. Hist. But I suspect the truth of it , for these reasons . First , because Athanasius ( who does usually detect all the frauds of the Arians ) has no where made mention of it . Secondly , in regard the name of this Presbyter is suppressed : for , if this Presbyter were in so great favour and authority with Constantine , that , ( as Rufinus relates in the book and chapter now cited , ) when the Emperour died , he should leave his Will , which he had written , in the hands of this Presbyter ; doubtless , he was worthy to have had his name mentioned . But , in my judgment , Rufinus's authority is but small ; for he wrote his History very carelesly , not from the Records of affaires transacted , but from fabulous stories , and relations grounded barely on report . * Repentance . Matth. 28. 19. a After these words , there was wanting this whole clause [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If we do not thus believe these things , and [ if we do not ] truly admit of the Father , the Son , and the holy Ghost ] which we have made up from the authority of the Allatian M. S. and from Sozomen , book 2. chap. 27. Vales. b In the Kings M. S. and in Epiphanius Scholasticus , this place is pointed otherwise , thus [ to our mother the Church , to wit , all questions , &c. ] which distinction displeases me not . Vales. a After these words , the Florentine M. S. adds these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part of the Emperours Letter . ] Which are altogether necessary , that the Reader may understand , that not the Emperours whole Epistle , but part of it only , is here inserted . Athanasius , in his second Apology against the Arians , ( out of whom Socrates took these passages ) producing this Epistle of Constantines , sets these very words before it ; and adds , that this Epistle was brought to Alexandria by Syncletius and Gaudentius , Officers belonging to the Imperial Palace . But , that which Socrates affirms ( to wit , that Arius came to Alexandria ) is not mentioned by Athanasius , nor doe I think it is true . Vales. b After these words from the Florentine , Sfortian , and Allatian M. SS . we have added this whole period [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For he laboured to reduce them all to a perfect union . ] which was wanting in the common Editions . Sozomen has almost the same words , in his second book at the close of chap. 22 ; but he has changed their order . Vales. c We find these mens names in that catalogue of the Melitian Bishops which Alexander procured from Melitius , This Ision was Bishop in Athribis , Eudaemon in Tanis , and Callinicus in Pelusium . See Athanasius's second Apologetick . Vales. d Athanasius ( in his Apologetick ) calls this man Apis , not Alypius . But names not the place , wherein Constantine took cognizance of this matter . Yet Socrates affirms it was at Nicomedia . Further , Baronius relates that these affaires were transacted in the year of Christ 329. But I would rather choose to place them on the year following . For these things hapned after Eustathius's deposition , when Eusebius and Theognius , ( returned from their Exile ) had procured a great authority and interest with Constantine . But what the same Baronius says ( to wit , that Constantines Letter , concerning Arius's readmission into the Church , was written to Athanasius in the year of Christ 327 , ) is a palpable mistake ; and he dissents from Athanasius , whom notwithstanding he professes to follow in all things . For Athanasius relates , that soon after Constantines Letter , and Arius's repulse , the Melitians accused him of these crimes before the Emperour . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words , Valesius has thus rendred , conspirans adversus Principem , conspiring against the Emperour . e This passage of Socrates is very much enlightned by Athanasius in his second Apologetick against the Arians . Whose words , because they are misunderstood by his translatour , I will here set down . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Mareotes is a region of Alexandria . In that region there never was a Bishop , or Deputy Bishop . But the Churches of that whole region are subject to the Bishop of Alexandria . Each of the Presbyters hath peculiar Villages , ( which are very great , ) sometimes ten in number , or more . From these words it appears , that every Village of Mareotes had not its particular Presbyter ; but that one Presbyter governed ten Villages and sometimes more . That Village , wherein Ischyras was , in regard it was the least of all , undoubtedly had neither its peculiar Church , nor Presbyter . To that Epistle which all the Presbyters and Deacons of Mareotes wrote to the Synod of Tyre ( which Letter is recorded by Athanasius in the book now cited ) there subscribed fourteen Presbyters , and fifteen Deacons . Vales. f This Arsenius was a Bishop of the Melitians in the City Hypselis which is in Thebaïs . In his Epistle , which he wrote to Athanasius , he assumes to himself this title of honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. To Athanasius the blessed Pope , Arsenius Bishop of the City Hypselis , one of those sometimes under Melitius . But in the catalogue of Bishops of the Melitian faction , which Melitius delivered to Alexander , no Arsenius can be found . Vales. g Socrates took this out of Athanasius , in his second Apologetick against the Arians , his words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Constantine wrote to Antioch , to Dalmatius the Censor , [ ordering him ] to hear the cause concerning the murder . The Censor therefore sent to me , to prepare for my defence . Socrates thought that this Dalmatius was the son of Constantines brother , he that some years after was made Caesar by Constantine . But that is a great mistake . For Dalmatius the Censor was Constantines brother , and the Father of Dalmatius the Caesar. The Authour of the Alexandrian Chronicle confirms this , who writes thus concerning Constantine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. and he created Dalmatius ( the son of his brother Dalmatius the Censor ) Caesar. Certainly , Dalmatius the son of Dalmatius was ( when these things were done which are related by Athanasius ) very young , and could not sit as judge in so weighty an affair . Besides , he lived at that time at Narbona , and ( together with Hannibalianus his brother ) was an Hearer of Exuperius the Rhetorician . For from that City he was sent for by Constantine , and created Caesar when very young ( as Ansonius affirms in his book de Professor . Burdigal . ) in the year of Christ 335. But that tryal concerning the murder of Arsenius was before Dalmatius the Censor at Antioch , ( as Athanasius attests , ) in the year of Christ 332 , according to Baronius's opinion . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning the import of this word , the learned Reader may consult Scaliger . Po●tic . Lib. 3. Cap. 106. Epibaterion . a The Synod of Tyre was held in the consulates of Constantius and Albinus , ( as Athanasius attests , ) in the year of Christ 335. This was the 28 th year of Constantines Empire . His 29 th year began ( during the same mens consulates ) on the 8 th of the Calends of August , on which day Constantine celebrated his Tricennalia ( i. e. the festivals for his having arrived to the 30 th year of his Empire ) as Idatius attests , ( in Fast. ) anticipating that solemnity one whole year . This anticipation of his Tricennalia has induced not only Socrates , but several others also , into a mistake . Vales. a Rufinus , in book 1. chap. 16. of his Ecclesiastick History , says that this Archelaus was not the Consularis ( or President ) of Phoenicia , but the Comes of the East . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordered the matter prudently : this is the import of th●se words , if rendred literally . a In Athanasius's second Apologetick , pag. 783. Edit . Paris ▪ the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Archaph , who is also called John. In the Epistle of Alexander Bishop of Thessalonica to Athanasius , he is also called Archaph . Therefore , this man had two names , he was called Archaph , by the Egyptians , which was his Countrey name : John was his Monastick name . He was a Bishop of the Melitian faction at Memphis . Athanasius relates , that he was commanded by Constantine to agree with his Arch-Bishop . Athanasius means Constantines Letter to John , which he gives an account of , at pag. 787 , of his second Apologet. Edit . Paris . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Calvin . Lexic . Juridic . ●n the word paragraphe . a This place is imperfect , as any one may perceive . It may be made perfect , if instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we make this addition [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made their return to Tyre : ] which we have followed in our Version . Vales. a Musculus and Christophorson render these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus , depositionis causas , the causes of his deposition . But I suppose , that by these words is meant the Libel of his deposition , or the Synodical Epistle concerning the condemnation and deposition of Athanasius . Socrates uses the same term , in his second book chap. 1. If any one be desirous to peruse a copy of these Epistles , there is extant a Synodical Epistle of the Council of Antioch , concerning the deposition of Paul of Samosata : also , the Synodical Epistle of the Council of Sardis , concerning the deposition of Gregorius Alexandrinus , Valens , Ursacius , and other Arian Prelates . Vales. b In Athanasius the reading is truer , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the City of the Hypselites , ] as we noted before . Stephanus ( de Urbibus ) says Hypseli● is a Town in Egypt ; and that the inhabitants thereof are called Hypsclites . Vales. a In Athanasius's second Apology against the Arians , and in his book de Synodis Arimini and Seleuciae , this Synodick Epistle of the Jerusalem Council is recorded ; in which Epistle the Bishops , who had been convened there for the dedication of Constantines Church , do attest , that they had received into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arius and his followers : which they had done according to the Emperours command , who by his Letters had signified to them , that he himself knew that those mens faith was true and orthodox , both from their own attestation by word of mouth , and also from the Libel of faith which they presented to him . Which Libel Constantine had annexed to his Letters . Now , he means that Libel of faith , which Arius and Euzoïus had presented to Constantine , mentioned by Socrates before , at the 26 chapter of this first book ; and by Sozomen , book 2. chap. 27. For when Arius had presented a Libel of his faith to Constantine , Constantine , believing his doctrine to be agreeable to the Nicene faith , would not himself give his judgment concerning this matter ; but remitted him to the examination of the Jerusalem Council , as Rufinus and Sozomen do relate . Athanasius also ( in his book de Synodis ) affirms expresly , that Arius and his associates were received into communion by the Jerusalem Synod : his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after the banishment of Athanasius Bishop of Alexandria , writing that they should admit to communion Arius and his followers , &c. But I suppose that Arius the Arch-Heretick is not to be meant here , but another Arius , his name sake , who had been condemned by Alexander Bishop of Alexandria , together with Arius his Ringleader . For Arius the Arch-Heretick died long before the Jerusalem Synod , as I have evidently proved in my second book of Ecclesiastick observations , chap. 2. [ The Learned Reader will find three books of Ecclesiastick observations written by Valesius , and publisht at the latter end of the second Vol. of his Greek Ecclesiastick Historians . ] Therefore , that Arius , who together with Euzoïus , presented a Libel of his faith to Constantine , is a different person from Arius the Arch-Heretick . Which may be demonstrated by another argument . This Arius who presented a Libel to Constantine together with Euzoïus , was not restored before the Jerusalem Synod , that is , before the year of Christ 33● ; nor joyned to the Catholick Church . For he requests of the Emperour in the foresaid Libel , that all altercations being taken away by his piety , he may be united to the Catholick Church . But Arius the Arch-Heretick was recalled from exile long before , and readmitted to communion , as the penitentiary-Libel of Eusebius and Theognius doth attest . For Eusebius and Theognius do say there expresly , that the authour of the whole controversie ( to wit , Arius ) having given satisfaction , was entirely restored . Further , Eusebius and Theognius sent that Libel to the Bishops , in the year of Christ 328 , as I shewed before . Therefore Arius the Haeresiarch must necessarily have been recalled at the beginning of the same year . Vales. b This place is imperfect ; it is easier to pick out the meaning of it , than to correct the words . Socrates therefore would say , that the Bishops , in their Synodical Epistle , do obscurely mean Athanasius , when they say , that all e●vy and hatred now was bartished , &c. Vales. a In Athanasius's second Apology against the Arians ( where this Epistle of Constantines is recorded ) the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with some others . ] But the reading we follow , to wit , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with some Presbyters ] is better ; which is confirmed by Epiphan . Scholasticus . Vales. b Perhaps he means the Iberians , concerning whose conversion Socrates has spoken before . Vales. c In Leo Allatius's M. S. and in Athanasius , the reading of this place is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ye , who seem to have a greater est●em for — the holy mysteries of his clemency . ] Epip●anius Scholasticus read this passage thus also , as appears from his version : where , instead of [ We , who seem , &c. ] it is [ ye , who seem , &c. ] which is confirmed by the Fl●rent . M. S. Vales. a In Athanasius's second Apology , this man i● called Arbetion . But it must be read with a diphthong , thus , Arbaetion . For 't is a Greek name derived from Arba●us ; of which name there was a Consul in Constantius's reign , as I have observed in my notes on Amm. Marcellin . Vales. a Athanasius ( in his book de Synodis ) says that this Asterius sate in the Church amongst those that were of the Clergy , and recited his books in publick . Vales. b In the Allat . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to write against him . ] So Epiphan . Scholast . seems to have read . Vales. c This book of Marcellus's was intitled , de subjectione Christi , concerning Christs subjection ▪ as Hilarius informs us , in the fragment of his book . de Synodis . Vales. a Socrates does here follow Rufinus , who says that Arius ( after the Synod at Jerusalem ) returned to Alexandria ; and a little after that ( when his devices would doe no good there ) was recalled to Constantinople by Eusebius . But all this is false , as we intimated before , in regard Arius died long before the Jerusalem Synod . Vales. b Rufinus ( book 1. chap. 12. Eccles. Hist. ) from whom Socrates borrowed this , words this passage thus , sub altari jacens , lying under the altar ▪ Sozomen tells the same story ; book 2. chap. 29. Vales. a In Leo Allatius's M. S. ( or in Theodorus Lectors Tripertite History ) this place is worded thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and together with his excrements his fundament slid secretly down , and that termed by Physitians the Apeph●hesma fell immediately through his fundament ; which was followed by a great flux of bloud , and his small guts ran out , together with his spleen and liver . ] Which passage is in my judgment incomparably well expressed . Nor do I doubt but Socrates wrote thus . 'T is certain , Epiphanius Scholasticus does in part confirm this reading . Also , in the Ssortian M. S. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slid secretly down ] instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fell down . ] Vales. * Or , every tenth year of his Empire . b It should not be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in the Eastern parts . ] And , a little before , it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same name with his Grandfather : ] as it is in the Allat . M. S. But the vulgar reading is tolerable . For the Greek term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is used not only to signifiy him who gives his name to another ; but in respect to him also , who takes his name from another . So Socrates does usually stile Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a City that took its name from Constantine . Vales. a Concerning this gift , which Constantine by his will bequeathed to the Elder-Rome , our Eusebius is a witness ; in his 4 th book of Constantines Life , chap. 63. Vales. b Socrates borrowed this out of Rufinus , book 1. Eccles. Hist. chap. 11. But this story seems to me very improbable . For who can believe that the Emperour Constantine , who then had many Bishops about him , ( for so Eusebius says expresly ; ) as also Grandees and great Officers , should make choice of one Presbyter , an unknown person , ( for his name is always concealed ) to whom he might commit the keeping of his Will , when he died . Wherefore , I had rather follow Philostorgius here , who says , that Constantine delivered his Will to Eusebius of Nicomedia , by whom he had been baptized a little before . Vales. * Chap. 25. of this Book . a Musculus and Christophorson have rendred this place thus ; ne Imperatores & Antistetes reliquiis apostolorum destituerentur , that the Emperours and Prelates might not be deprived of the Apostles reliques . But I cannot approve of this Version . For Constantine had deposited no reliques of the Apostles in that Church . I would therefore rather translate it thus , that the Emperours and Prelates there to be buried , might not be far inferiour to the Apostles reliques ; but might be affected with the same degree of honour with them . Which interpretation Eusebius confirms , in book 4. chap. 40. Concerning the Life of Constantine . Vales. b Socrates mistakes here . For in the consulate of Felicianus and Titianus ( which was the year of Christ 337 ) on the eleventh of the Calends of June ( i. e. on the 22 d of May ) the fourth year of the 278 th Olympiad was current . Which may be demonstrated by most evident reasons . But Socrates seems to have made use of a corrupt Copy of Eusebius's Chronicle , wherein the year of the Olympiad was erroniously set . But , at this place of Socrates , we ought rather to read The third year . For Socrates says , that this first book of his History contains the space of One and thirty years . For he begins from the beginning of Constantines Reign , who , as he says , reigned One and thirty years . The beginning of his Reign he places on the first year of the 271 Olympiad , as we saw before . Now from this year to the second year of the 278 th Olympiad there are but thirty years , including therein the two terms . Wherefore , there must necessarily be a mistake in this place of Socrates . Vales. Notes for div A38749-e319850 * That is , to make a new Edition of , &c. a Our Eusebius has given the same title to Paulinus Bishop of Tyre , at the beginning of the tenth book of his Ecclesiastick Hist. whose Example Socrates here follows . Who this Theodorus was , to whom Socrates dedicated his History , is uncertain . For I cannot think that Theodorus Bishop of Mopsuestia is here meant . Vales. * That is , the faith that professed Christ to be of the same substance or essence with the Father . a This place is imperfect , and faulty . It may be made good not incommodiously , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but they understood that they could not effect this , if Athanasius should return . Vales. b Christophorson rendred these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus , Imperatoris satellites , the Emperours guards : which is ill translated . For by this term all the Palatini are meant ; not only the Protectores , the domestici , and the rest of the Scholares , ( see Valesius's notes on Amm. Marcellin . pag. 31. &c. ) but the Ministeriani , and Scriniarii also . For this was termed the Palatine Milice . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] as it is in Athanasius's second Apologetick against the Arians ▪ Caesar Baronius , ( in his Annalls , ) Dionysius Petavius , ( in his Rationarium Temporum , ) Blondellus , ( in his book de Primatu Ecclesiae , ) and others do relate , that Athanasius was recalled from banishment , in the year of Christ 338 , to wit , the year after Constantines death ; who , perceiving the foresaid prelate to be pressed on every side by the calumnies of his adversaries , had for a time banished him into the Gallia's . But I do maintain , that Athanasius was restored in the year of Christ 337 , when Felicianus and Titianus were Consuls in that very year , wherein Constantine died : which I can make evident , as I suppose , by a most demonstrable argument . For Athanasius ( in his second Apology against the Arians , pag. 805. ) relates , that he was released from his banishment and restored to his Country by Constantine the younger , who also wrote a Letter in his behalf to the populace and Clergy of the Alexandrian Church . This Letter [ as Socrates does here , so ] Athanasius there recites : the inscription of it is this ; Constantinus Caesar , to the people of the Catholick Church of Alexandria . The subscription of this Letter is thus , dated at Triers the fifteenth of the Calends of July . As well the inscription , as subscription of this Letter , does attest what I say , to wit , that Athanasius was released from his exile soon after the death of Constantine the Great , in the year of Christ 337. For if he had been restored on the year following , then Constantine the younger would not have called himself Caesar , but Augustus . Nor would Athanasius have been restored by Constantine the younger , but by Constantius , to whom was allotted the Eastern part of the Empire . Wherefore , in regard Constantine stiles himself only Caesar in that Letter , and since Athanasius attests , that he was restored by Constantine the younger , 't is apparent , that that was done , before the sons of Constantine the elder were by the Souldiers proclaimed Augusti . For , upon Constantines death , there was a certain interregnum ; and the Roman world continued without an Emperour almost three months ; untill the brethren ( who under the name of Caesars Governed divers Provinces ) had met together , in order to their making a division of the whole Roman Empire . Constantine died on the eleventh of the Calends of June , and on that very year there were three Augusti proclaimed , to wit , Constantinus , Constantius and Constans , on the fifth of the Ides of September ; ( as it is recorded in the Old Fasti , which Jacobus Sirmondus published under the false name of Idatius . This is that which Eusebius writes in his fourth book of Constantines Life , chap. 71 , to wit , that Constantine retained his Empire after his death , and that all Rescripts and Edicts bore his name , as if he had been yet alive . For this reason therefore Constantine the younger stiles himself Caesar only , in his Letter to the Alexandrians , in regard he was not yet proclaimed Augustus . For the Letter was dated on the fifteenth of the Calends of July . But he was created Augustus ( together with his brethren ) on the fifth of the Ides of September . Moreover , at that time ( whilst the brothers were stiled Caesars only ) Constantinus Junior was the chief in Authority , because he was the eldest brother . See Valesius's first book of Ecclesiastick observations on Socrates and Sozomen . chap. 1. * Place . a Socrates mistakes here , ( and all those that follow him , ) in placing the death of Alexander Bishop of Constantinople on the Consulate of Acindynus and Proclus , in the year of Christ 340. In the second book of my Ecclesiastick Observations upon Socrates and Sozomen [ The Learned Reader will meet with Valesius's Ecclesiastick Observations on Socrates and Sozomen , at the close of Valesius's second Volume of the Greek Ecclesiastick Historians ; he may find this matter discussed at the first chapter of the second book of those Observations . ] I have by most evident arguments demonstrated , that Alexander Bishop of Constantinople died in the Reign of Constantine the Great , and that Paul succeeded him , during the Reign of the said Constantine . Baronius , who places Alexanders death on the year of Christ 340 , does manifestly contradict himself . For he says , that the Synod of the Bishops of Egypt ( which was summoned to confute the calumnies brought against Athanasius by the Eusebian faction , ) was convened in the year of Christ 339. But those Bishops do expresly attest , in their Synodick Epistle , that at that very time Eusebius had left Nicomedia , and had lept into the Constantinopolitan See. 'T is needless to quote the words of that Epistle here , in regard they are produced by Baronius himself , at the year of Christ 340. Now , if Eusebius had gotten the See of Constantinople in the year of Christ 339. Alexander must necessarily be supposed to have been dead before this year . Vales. b This person was afterwards promoted to the degree of Presbyter under Paul Bishop of Constantinople , and accused his own Bishop , as Athanasius relates , in his Epistle ad Solitar . Vales. * Parts . † That is , those that owned Christ to be of the same substance or essence with the Father . c There were two Churches of this name in Constantinople , the one called the Old , the other the New Irene ; as it is recorded in the Life of Paul the Constantinopolitan Bishop , which Photius relates in his Bibliotheca . Moreover , the Old Church called Irene was contiguous to the Great Church , which was afterwards named Sophia : nor had it separate Clergy-men ; but the Clergy of the Great Church by turns ministred in that Church . The Emperour Justinian informs us of this , in the third Novell . In the old description of Constantinople , which is prefixt before the Notitia Imperii Romani , this is called the Old Church , and 't is placed in the second ward of the City together with the Great Church . The Church Irene ( to wit , The New Irene , ) is recounted in the seventh ward of that City . Socrates hath made mention of The Old Irene , in his first Book , chap. 37. It is termed the Church of Saint Irene , after the same manner that the Church Sophia is called Saint Sophia ; not that there was a Virgin , or Martyr , called by that name . Vales. a The Allatian M. S. inserts some words here , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. and having through Eusebius's own ambition removed him from Nicomedia , he constituted him Bishop of the Great City [ Constantinople . ] Vales. * That is , he means Constantiu● , and Constans , sons to the Emperour Constantine the Great ; who had a little before this been proclaimed Augusti . Constantine , the other son of Constantine the Great , was now dead . See chap. 5. of this book . a The particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be expunged here ; and the whole clause read in this continued form ; having considered with himself how he had been circum vented that he might subscribe Athanasius's deposition . For Maximus Bishop of Jerusalem ▪ had , together with Paul and the rest , subscribed Athanasius's deposition , in the Council of Tyre . In regard of his sorrow for doing this , he refused afterwards to be present at the Council of Antioch ; as Sozomen relates , in his 3 d book chap. 6. neer the end . Vales. b Athanasius ( in his book de Synodis ) set forth the time of this Council by these notes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Those Bishops that met at the dedication were ninety in number ; [ they were convened ] in the Consulate of Marcellinus and Probinus , in the tenth Indiction , the most impious Constantius being there present . Vales. c In the Consulate of Marcellinus and Probinus , on the eleventh of the Calends of June was compleated the fourth year from Constantines death . The Synod of Antioch therefore was convened after this day , if it be true which Socrates here says , to wit , that it was convened in the fifth year after Constantines death . Vales. d In Epiphanius Scholasticus's Version , this persons name is truer written , thus , Flaccillus . Nor is he otherwise called , in Pope Julius's Epistle to the Bishops convened in this Synod of Antioch . This person had been present before , at the Council of Tyre , and had with the Arians conspired against Athanasius , as the Epistle of the Egyptian Bishops to Dionysius the Comes doth inform us , which Epistle Athanasius has recorded , in his second defence against the Arians . Eusebius of Caesarea dedicated the books he wrote against Marcellus , to this same Flaccillus . But , instead of Flaccillus , he is almost every where called Placitus : only in the following chapter , the Allatian M. S. terms him Flaccillus . Vales. e These calumnies of the Eusebians are incomparably well refuted by the Egyptian Bishops , in their Synodick Epistle , which Athanasius records , in his second defence against the Arians . Vales. a Sozomen ( in his third book chap. 6. ) explains this passage in Socrates ; where he speaks thus concerning Eusebius Emisenus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. from his childhood ( according to the custom of his own Country ) he learned the sacred Scriptures by heart . Therefore the boys of Edessa got by heart the books of sacred Scripture , according to the usage of their Ancestours . Indeed , Ecclesiastick Writers do attest , that the Edessens were most ardent lovers of the Christian Religion . Vales. * Or Restauration , or , Election . * Or , the Faith. a Instead of these words [ but in reality their design was to subvert . ] the Allat . M. S. has these [ but giving the beginning to a pretext by their continual , &c. ] and so Epiphan . Schol. read it , as from his Version appears . Vales. b In the Allat . M. S. the reading is [ fall into . ] Vales. c How these words are to be understood , I have advertized the Reader , in the second book of my Ecclesiastick Observations , chap. 2. for we must not suppose , that the Arch-Heretick Arius himself was admitted and entertained in the Jerusalem Synod , but his followers only . For Arius himself was dead long before . Should any one maintain , that these words of the Bishops of the Antiochian-Council are to be understood of Arius himself , then I will answer , that the Jerusalem Synod is not meant here , but some other more ancient Synod , which admitted Arius to communion : for the Eusebian party had done that before the Synod of Jerusalem , as Athanasius attests , in his book de Synodis , not far from the beginning . Vales. * Essence . † John 1. 1. Joh. 6. 38. † Matt. 28. 19. * Placed . d After these words [ we therefore holding this faith , ] in Athanasius's book de Synodis ( where this form of faith occurs ) these are added [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and holding it from the beginning to the end : ] which ought not to have been omitted . Hilarius ( in his book de Synodis ) has translated this form of the Creed into Latine ; in which Version of his these words occur . Vales. e I corrected this place by the assistance of the Florentine M. S. wherein it is written thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before the Son of God. ] The Verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was begotten ] which preceded , is to be understood here . In Athanasius's book de Synodis , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before he was begotten . ] But our reading pleases us better , because it comes neerer the sense of the Arians : who asserted that the Son of God was made . Vales. * Or an Off-spring , or , a Foe●us . f In the Allat . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with fear : ] 'T is so also in Athanasius , and in Hilarius's Version . Vales. g No ; Antioch was by a special priviledge free from this earth-quake . For so 't is recorded in those incomparable Fasti Consulares , ( which Sirmondus has published under the name of Idatius ; ) in these words : Marcellino & Probino Coss. His consulibus pugna facta est ●um gente Francorum à Constante Augusto in Galliis . Et ipso anno terrae motus fuit ad orientem per totum annum praeter Antiochiam : i. e. in the consulate of Marcellinus and Probinus , there was a fight between the nation of the Franci and Constans Augustus in the Gallia's . And in the same year there was an earthquake in the East throughout the whole year except at Antioch . Vales. a In this place Socrates mistakes , who confounds what was done at Georgius's installation with those things transacted at Gregorius's arival . Indeed Syrianus brought Georgius to Alexandria , as Athanasius attests , in his Epistle ad Solitar ▪ and in his Apologetick to Constantius the Emperour ; and in his Apology concerning his own Escape , when Syrianus pursued him . But these things hapned a long while after this , to wit , in the year of Christ 356. Gregorius , concerning whom Socrates speaks here , was brought to Alexandria by Balacius the Captain , and Philagrius Prefect of Egypt , as Athanasius relates , in his Epistle Ad Solitar . But Athanasius departed from Alexandria before their arival and went to Rome , whither he had been invited by Pope Julius's Letters . Vales. b Socrates borrowed this out of Athanasius's Apology concerning his own escape , about the close of it . Where Athanasius's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. it was now night , and some of the people lay in the Church all night , a communion being expected . But in his Apologetick to the Emperour Constantinus , he shews manifestly that Syrianus made this irruption in the night , and not in the evening , as Socrates here says . Vales. c Our Socrates does mistake here also . For Eusebius of Nicomedia did not send Embassadours to Pope Julius , to incite him against Athanasius , after the Council at Antioch , but a long time before . But when the Presbyters sent by Athanasius had confuted Eusebius's Embassadours in all points before Julius , at length Eusebius's Messengers referred the decision of the whole matter to Julius . Julius therefore , according to the request of the Embassadours , wrote Letters , both to Athanasius , and also to Eusebius and the rest of Athanasius's adversaries , by which he invited them to an Ecclesiastick judicature at Rome . But this was done before the Council at Antioch , as Athanasius informs us , ( in his second Apologetick against the Arians , ) and Julius Bishop of Rome ( in his Epistle to the Bishops convened in the Council of Antioch . ) This Epistle of Julius's , Athanasius has inserted at the 739 th page of his works , Edit . Paris . 1627. Moreover , Socrates's relation here may be refuted also by these arguments . For , if these things had been done after the Council at Antioch , not only Eusebius , but the whole Synod would have sent an Embassy , and Letters , to Julius . Besides , it would have been altogether ridiculous and unseemly , after the matter was determined in a Council , and put in execution , ( Athanasius being now expelled , and Gregorius put into his See , ) to write to Julius , that he would be judge , and remove the controversie in order to its being discust before him ; as if the matter were still wholly undetermined . Sozomen ( book 3. chap. 7. ) has followed Socrates's mistake in this relation . Vales. a In the old description of Constantinople this Church is mentioned ; where 't is called Paul's Church , and 't is placed in the seventh ward of the City . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coagulated , or curded , as the runnet doth in the making of cheese . a Ammianus Marcellinus had at large described this Sedition of the Constantinopolitans , in those books of his History which are lost . But he has by the by mentioned it in his 14 th book pag. 23. Edit . Paris . 1636. Libanius means this tumult in his Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and says it was a most violent Sedition . It hapned in the third Consulate of Constantius , and in Constans's second ; which was the year of Christ 342 , as it is recorded in Fast. Idat. Vales. See Valesius's Annotas . on Amm. Marcellinus page 47. b It is doubtful , whether Socrates meanes here bushells of Bread-corn , or loaves of bread . The Author of the Life of Paulus Bishop of Constantinople ( which occurs in Photius's Bibliotheca , pag. 1421. Edit . David . Ho●s●bell . 1611. ) supposed , that in this place loaves were meant . For thus he says : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the whole donation was , eighty thousand loaves daily [ distributed . ] 〈◊〉 I am rather of opinion , ( and so Epiphanius Scholasticus understands it , ) that Bushells are meant . For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of wheat ] imports bushells of wheat , rather then loaves . Besides , how could eighty thousand loaves be sufficient for that multitude of Citizens which inhabited Constantinople ? should any one wonder at this vast quantity of bread-corn usually distributed every day , let him hear Eunapius ( in the Life of Aedesius , pag. 38 Edit . Comm. 1596. thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. But in our age , neither the ships loaden with corn which come from Aegypt , nor that vast quantity of wheat , brought out of all Asia , Syria , Phoenicia , and the rest of the Provinces ( upon the consideration of tribute ) is sufficient to fill and satisfic that drunken multitude of people , which Constantine ( by emptying of other Cities ) hath transported to Bysantium . Concerning this prescript about bread corn for the supply of Constantinople , ( appointed by Constantine of blessed memory , and afterwards increased by Theodosius , ) See the second Law in Cod. Theod. de frumento urbis Constantinop . Vales. c From the Authority of the Allat . M. S. this place is to be amended , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he was incensed against him , not only because he had been ordained , &c. Thus also the reading is in the Life of Paulus Constantinop . Vales. a Socrates mistakes here also . For Gregorius ( who was created Bishop of Alexandria in the Synod of Antioch ) held that Bishoprick six years , untill the Council of Serdica : in which he was deposed , and excommunicated , as it is related in the Synodical Epistle of that Council . And when he had survived this sentence about six months , he died , as Athanasius attests , in Epistol . ad Soli●ar . Theodoret has corrected this mistake of Socrates's and Sozomon's , in book 2. of his Eccles. Hist. Georgius was made Bishop of Alexandria by the Arians long after Gregorius , in the year of Christ 356. Vales. b This place was corrupted by a transposition of the words ; which gave translatours an occasion of mistaking here . But the words might have been easily put into their order , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as being a person odious , both upon account of his burning the Church ; and also because , &c. Socrates does here assign two reasons , why the Arians deprived Gregorius of his Bishoprick . The first is , because Gregorius was a person hated by all men , upon account of his burning Dionysius's Church ; which Socrates has mentioned before ; Athanasius also takes notice of it , in Epist. ad solitar . The other reason is , because he seemed not zealous enough in defending their opinion . The same is confirmed by Sozomen , book 3. chap. 7. Eccles. Hist. Vales. a After the murder of Hermogenes the Emperours Lieutenant-General , Constantius put Paulus into iron chains , and banisht him to Singar a Town of Mesopotamia , whence he removed him afterwards to Emisa , as I have remarked out of Athavasius , in my second book of Ecclesiastick observations , chap. 6. Therefore , what Socrates here says is false , to wit , that Paulus was at Rome at the same time that Athanasius was there . Indeed , Marcellus Bishop of Anoy●● was at Rome together with Athanasius , as we are informed from Julius's Letter to the Eastern Bishops ; which is also ascertained from Marcellus's Libel which he presented to Julius . But Julius speaks not a word concerning Paulus in his foresaid Epistle ; whom he would doubtless have mentioned , had he been then at Rome with Athanasius and Marcellus . Vales. b Julius restored not one of the forementioned Bishops , not Athanasius himself , to his own See. For , in the Roman Synod , wherein Athanasius's and Marcellus's cause was discust , Athanasius was only pronounced innocent , and admitted to communion by Julius and the rest of the Bishops . But against Athanasius's accusers , who refused to make their personal appearance in judgment , nothing was determined ; as I have observed out of Athanasius in my first book of Ecclesiastick Observations . Nor was Athanasius , Marcellus , Asclepas , or Lucius restored before the Synod of Serdica . Vales. c After the Roman Synod , wherein Athanasius was pronounced innocent , when Julius had sent a Letter by Gabianus the Comes to the Eastern Bishops , who had met in a Synod at Antioch at such time as the Church was dedicated ; ( see chap. 8. of this book , ) the Eastern Bishops , in order to their answering of this Letter , were convened again at Antioch in the year of Christ 343. And they wrote back an elegant and sharp Letter to Julius , the sense whereof Sozomen relates , book 3. chap. 8. Vales. * The Church of Rome . See Euseb. Eccles . Hist. book 6. chap. 43. d What Socrates here says , to wit , that Athanasius returned at that time to Alexandria , is false . For Athanasius went not back to that City , till after the Council at Serdica , that is , till after the year of Christ 348. Vales. e We follow Christophorsons & S r Henry Savils reading here ; which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. or how many complaints the Synods , &c. Vales. f In the Allat . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his [ that is , Sabinus's ] Arch-heretick ▪ Vales. g The amendment of this place we owe to the Allat . M. S. wherein t is thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would instead of these [ reproaches , ] &c. Vales. a Socrates ( as also Sozomen ) is mistaken here . For Paulus was by Philippus . Praefect of the Praetorium banished not to Thessalonica , but to Cucusus , and was there strangled by the Arians ; as Athanasius informs us , in his Epist. ad Solitar . But these things hapned a long while after this , to wit , when Constans Augustus was dead , in the year of our Lord 350 , or 351. as Baronius will have it , who long since perceived this errour of Socrates's . Further 't is easie to confute Socrates out of Athanasius . For Athanasius relates , that Philippus ( after he had banished Paulus and caused him to be cruelly murdered by the Arians ) was within less than a year deposed from his Prefecture , deprived of his goods , and ended his life miserably . Now , Philippus was Consul in the year of Christ 348 : and on the year following he bore the Office of Praefect of the Praetorium , as may be collected from the Laws extant in the Theodosian Code directed to him . The same Philippus was after this sent Embassadour by Constantius to Magnentius , a little before the fight at Mursa , as Zosimus relates in his second book . Which hapned in the year of Christ 351. Let us therefore suppose that Philippus died on the year following , which was the year of Christ 352. Then Paulus might have been banished by him in the year of Our Lord 351 ; which is Baronius's opinion . And from this year Macedonius's presidency over the Constantinopolitan Church must be begun . Vales. b At this place there was wanting this whole line [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through which [ Paulus ] was carried into the Imperial Palace ] which I have made good from the Florentine and Sfortian M. S. In Leo Allatius's M. S. there is something more added here , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. They had flockt about the publick Bath , being gathered together there by the report of a suspicion ; because the people environed all the passages out , he ordered one of the Bath doors to be opened , thorough which Paulus was conveyed into the Imperial Palace , &c. Vales. c How Philippus could banish Paulus to Thessalonica , I see not . For Socrates relates these things as done whilst Constans was yet living , and before the Council of Serdica . But at that time Thessalonica was under the Government of Constans Augustus . How therefore could Philippus ( who was Praefect of the Praetorium to Constantius ) banish Paulus to Thessalonica , and permit him to live in the Cities of Illyricum ; but wholly forbid him entring into the Eastern parts [ of the Empire ? ] Vales. * See Euseb. Eccles. History , book . 6. chap. 43. note ( e. ) pag. 113. † Churches d This Great-Church was consecrated by Eusebius Bishop of Constantinople , ( he that before had been Bishop of Nicomedia ) if we may credit Cedrenus . For at the ninth year of Constantius he writes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. And Eusebius consecrated the Church of God , called the Great Church , which was finished by Constantius , according to the order of Constantine the Great in his Will. And he brought the reliques of the holy Martyr Pamphilus , and those of his companions , Theodulus , Porphyrius , and Paulus , from Antioch and deposited them therein . But Cedrenus mistakes in his notation of the time . For if this consecration were performed by Eusebius ▪ of Nicomedia , it must be placed on the third or fourth year of Constantius , at which time Eusebius governed the See of Constantinople . The same Cedrenus relates , that this Church , being afterwards ruined , and reedified by Constantius , was consecrated by Eudoxeus . Vales. * Constantine the Great . a Socrates does here confound all things , and repeats the same things twice , as if they had been done again . For he says that Athanasius fled to Rome twice . The same is asserted by Baronius ( in his Annalls . ) by Petavius ( in his Rationarium Temporum , ) and by Blondellus ( in his book de primatu . ) But we have sufficiently refuted this mistake , in our first book of Ecclesiastick Observations , chap. 6. Socrates makes the same mistake , in his asserting that Paulus Bishop of Constantinople came twice to Rome . Moreover , Julius received Eusebius of Nicomedia's Letter , before that Council of Antioch , which was held at the consecration of the New Jerusalem , as we remarked before . And at the same time he invited Athanasius and his adversaries to Rome , in order to the discussion of their cause , as 't is manifest from Athanasius's relation . Vales. b The Bishops who had been convened at Antioch at the consecration , having received Julius's Letter written to Eusebius of Nicomedia , ( in which he invited him and the rest of the Eusebians to Rome , in order to the having their cause discussed there on a set day , whereon a Council was there to be held : ) deteined Julius's messengers ( Elpidius and Philoxenus , ) beyond the day appointed . Then , after they had held their Synod , they dismissed the messengers , and gave them a Letter to Julius . Upon receipt whereof he wrote back that famous Letter , which Athanasius hath inserted , in his second Apology against the Arians ; pag. 739 , &c. Edit . Paris . 1627. Vales. c He means the Synodical Epistle , which the Bishops of Egypt wrote to all the Bishops every where : which is inserted in the first place by Athanasius in his forecited Apology , pag. 722. Edit . ut prius . Julius speaks concerning this Synodical Epistle , in that letter he wrote to the Eastern Bishops convened at Antioch : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , many Bishops ( says he ) wrote from Egypt and from other Provinces , in defence of Athanasius . Vales. d I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he blamed ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sent : ] S r Henry Savil hath mended this place , in the margin of his Copy , and made it agreeable to our reading . In the Allat . M. S. this place is written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. in the first place he found fault with the bitterness of their Epistle . This Letter of Julius's is still extant , preserved for us by Athanasius , in his second Apology against the Arians : pag. 739 , &c. Edit . ut Prius . In that Letter Julius reprehends the insolency and pride , which the Eastern Bishops had used in their Letters to him . But , that which Socrates here adds ( to wit , that Julius complained , because they had not invited him to the Synod : and that it was the Ecclesiastick rule , that nothing should be determined in the Church without the Bishop of Rome's consent : ) is not to be found in that Letter . Indeed , Julius complains in that Epistle , because the Eastern Bishops ( upon their receipt of his Letter , wherein he invited them to the Synod at Rome , ) disregarding this his invitation , had ordained Gregorius Bishop in Athanasius's See. But he says not one word concerning this Ecclesiastick Rule or Canon . And yet Sozomen ( chap. 3. book 10. Eccles. History ) says the same that Socrates does here . Vales. * That is , Athanasius & Paulus . * That is , Paulus and Athanasius's sufferings . a The reading here , and in Robert Stephens Edition , is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] But I suppose it should be thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understanding their sufferings , sympathized with them : ] for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer with . But the reading may be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very much troubled at : ] which emendation is the best . Vales. b Some few months after the Synod at Antioch which was held at the Dedication ; the Eastern Bishops made another form of the Creed , and sent it to Constans Augustus , and to the Western Bishops , by Narcissus , Theodorus , Maris , and Marcus , as if it had been dictated by the Synod at Antioch . So Athanasius attests in his book de Synod . Arimin . and Seleuc. This therefore hapned in the year of Christ 342. Socrates does evidently agree with Athanasius . For he says , that those messengers sent by the Eastern Bishops suppressed that form of the Creed composed by the Antiochian Synod ; and instead thereof produced another , which themselves had made . Vales. * Ephes. 3. 15. † Or Comforter . ‖ See John 14. 26. * See Socrates , book 1. chap. 36. a Athanasius ( in his book de Synodis ) says the same : his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Afterwards , repenting as it were [ of what they had done , ] they again assemble a Synod of their own party , three years after . And they send Eudoxius , Martyrius , and Macedonius of Cilicia , and some other persons with them , into the parts of Italy ; who carried along with them a prolixe [ form of ] saith , &c. Baronius . ( in his Annals ) says , that this second Council of Antioch ( wherein that prolixe form of faith was promulged ) was convened in the year of Christ 344. And he thinks that he proves this from Athanasius and Socrates . But , in my judgment , he is much mistaken . For first , this expression of Athanasius's [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after three years ] signifies the fourth year , not the third . For it denotes , that three years were now past . In this sense also Socrates understood the passage in Athanasius ; in regard he says [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the space of three years being compleatly passed after these things . Since therefore that Synod of Antioch which had been convened at the Consecration , was held in the year of Christ 341 ; this second Antiochian Synod ought more truly to be placed on the year of Christ 345. Secondly , Athanasius does not say , that the second Antiochian Synod ( wherein the large form of Faith was composed , ) was assembled three years after that Synod at the consecration had been convened there : but he says , it was assembled three years after Narcissus , Theodorus , Maris , and Marcus had brought that new form of Faith to Constans Augustus , pretending it to have been composed at Antioch . Now , he says that this was done some few months after the Antiochian Synod held at the Consecration . From whence that which I have said is made apparent ; to wit , that that Council ( in which the large form of Faith had been composed , ) was convened in the year of Christ 345 ; not in the year 344 , as Baronius would have it . Vales. * Ephes. 3. 15. * Or Comforter . † See John 14. 26. b This was the opinion of the Arians . The Easterns explain this sentiment of theirs better hereafter , to wit , that the Father may be understood to have begotten the Son willingly , without compulsion . Vales. c In Robert Stephens's Edition of Socrates ( Fol. 197. Edit . Paris . 1594. ) these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Nor must it be thought , that the Son is without an original , or unbegotten as the Father is ] are wanting . The said Robert Stephens's Edition does in the following words also differ something from this Copy of the Creed here . Athanasius has inserted this whole Creed , in his book de Synod . Arimin . & Seleuc. pag. 896 , &c. Edit . paris . 1627. Athanasius's copy and this in Valesius's Edition of Socrates do agree : whom we have followed in our Version . * 1 Cor. 11. 3. * See Euseb . Eccles. Hist. book 7 chap. 27. &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of men : but Valesius renders it , ex hominc , of man. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as it is in the Allat . M. S. and in Athanasius , in his book de Synodis . By [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Philosophers mean That word which is uttered by the mouth . Hilarius calls it Verbum prolativum . To which is opposed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which modern Philosophers do term the word of the mind . Vales. e By these words the Eastern Bishops mean , the Heresie of Marcellus Ancyranus , who asserted that Christs Kingdom began from his nativity , about four hundred years before that time ; making use of a certain number for an uncertain . The Synodick Epistle of the Eastern Bishops at Serdica informs us hereof ; which Epistle Hilarius has inserted , in his fragments . For these are their words in that Letter : Extiti● namque temporibus nostris Marcellus , &c. i. e. For there hath risen up in our days one Marcellus of Galatia , the most execrable post of all Hereticks , who with a sacrilegious mind , and impious mouth , and a wicked argument , will needs set bounds to the perpetual , eternal , and timeless ▪ Kingdom of our Lord Christ , saying , that he began his reign 400 years since , and shall end it at the dissolution of this present world . Vales. f We made good this place , by adding the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Jews : ] which is not in Robert Stephens's Edit . but it occurs in Athanasius , and in the Allat . M. S. Vales. * Gen. 1. 26. g The Heresie of the Patropassians ( or Patripassians ) was very ancient , and far diffused . Tertullian ( Adv. Prax. cap. 1 , and 2. ) chargeth this Heresie upon Praxeas . The same was maintained by Hermogenes , whence they were termed Hermogeniani . After whom Noëtus maintained the same , who ( says Epiphanius ) lived 130 years before his time : ( See Epiphan . Heres . 57. ) From Noëtus they had the name of Noëtiani ; and from Sabellius , Noëtus's disciple , they were called Sabelliani . After whom succeeded Priscillianus in the same Heresie ; from him they had the name of Priscillianistae . The sum and substance of this Heresie thus propagated by these succeeding assertours of it , was this : they affirmed there was but one Person in the Deity , to wit , the Father ; that he only subsisted , and was the Maker of all things ▪ that he came not only into the world , but was incarnate , and did all things which we say were done by the Son. In order to the Exclusion of these Hereticks , the Aquileian Church added these two terms [ invisible and impassible ] to the first Article of the Creed ; shewing by the first ▪ that the Father was not incarnate , and by the second , that he was not crucified . * See Euseb . Eccles. Hist. book . 7. chap. 6. note ( b. ) † Dispensation . ‖ See Prov. 8. 22. The Eastern Bishops have here quoted the very words of the Septuagint : and we render it accordingly . But in the English Version ( which followes the Hebrew exactly ) the Text is thus rendred ; the Lord possessed me in the beginning of his way , before his works of old . h Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we must necessarily read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole Father ; ] as it is in Athanasius : from whom the reading is to be made good in the words immediately following ; thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He alone continually resting in his Fathers bosome . Vales. i Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading in the Allat . M. S. and in Athanasius's book de Synodis is this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. amongst those whose minds are not [ perverted , corrupted , or ] depraved . Vales. a This confession of faith ( for so Athanasius calls it ) the Embassadours of the Eastern Bishops presented to the Western Prelates assembled at Millaine . For some Bishops together with the Presbyters of the Church of Rome had gone thither , to intreat Constans Augustus , that he would write to his brother Constantius about the assembling of a General Synod , in order to the determining of those dissensions in an Ecclesiastick Judicature , which had been raised in diverse Churches : thus we are informed by Athanasius in his Apology to Constantius . Moreover , when the Easterns had presented this draught of the Creed to those of the West , they requested them to subscribe it . But the Western Bishops made answer , that , as to what belonged to the Articles of Faith , the Nicene Creed was to them sufficient , to which nothing was to be added , nor anything to be taken from it . And as concerning the condemnation of those Hereticks who were disallowed of in that confession , they requested of the Eastern Bishops Embassadours that they would in the first place condemn the Arian Heresie . But , upon their refusal to do that , the Eastern Embassadours being angry went away from the Council ; as Liberius relates , in his Epistle to the Emperour Constantius , in these words : Quae est pax , Clementissime Imperator , &c. What peace is there , most Gracious Emperour , whenas there are four Bishops of their party , Demofilus , Macedonius , Eudoxius , and Martyrius , who above eight years since , when they would not condemn Arius's Heretical opinion at Millaine , departed from the Council in anger ? notwithstanding , the Western Bishops condemned Photinus's Heresie in that Synod . But they pronounced no sentence against Marcellus , because he had before been judged clear from all manner of Heresie in the Roman Synod . In the same Synod vrsacius and Valens ( who had lain under a suspicion of being Arians ) having presented a Libel wherein they condemned Arius's perfidiousness and Photinus's Heresie , were admitted to communi●● , as the Synodick Epistle of the Ariminum Council informs us . The 〈…〉 e is attested by Ursacius and Valens themselves , in another Libel afterwards presented to Julius Bishop of Rome , in these words : Item Anathema dicimus , &c. Also we anathematize those , who deny , that Christ is God and the Son of God from all eternity , according to our former Libel , which we presented at Millaine , &c. We thought good to be more large in these remarks of ours concerning the Millaine Synod , because the memory thereof is very obscure in the Ecclesiastick Annals . Dionyfius Petavius is the first person that hath taken notice of this Synod , who ( in his dissertation de duplici Synodo Sirmiensi ) hath made many very learned observations concerning this Synod . But he has mistaken the year whereon it was convened . For he says it was held in the year of Christ 347 , a little before the Council of Serdica . Which can in no wise be true . Therefore Jacobus Sirmondus ( in his second Diatriba , which he wrote against Petavius ) has in this particular deservedly reproved him . Baronius ( who affirms that the long draught of the Creed ( which Socrates has recorded in the foregoing chapter ) was drawn up at the Antiochian Synod in the year of Christ 344 , ) places this Embassie of the Eastern Bishops and the Millaine Council on the same year also . But Sirmondus ( in the forementioned Diatriba ) assignes this Council to the year of Christ 346. Which opinion is in my judgment the truer . For , in the first place , Athanasius ( in his Apologetick to Constantius , ) relates , that on the fourth year after his coming to Rome he was by Constans Augustus summoned to Millaine , whither some Bishops were then gone . Now Athanasius came to Rome in the year of Christ 341. Secondly , Hilarius ( in fragmentis ) relates , that the Millaine Synod ( wherein Photinus was condemned ) was held two years before Ursacius and Valens offered their Libel of satisfaction to Julius Bishop of Rome . For after he has recorded that Libel , he addes these words , Hac Epistola post biennium missa est , quàm haresis Photini a Romanis damnata est , i. e. this Letter was sent two years after the Romans had condemned Photinus's Heresie . Since therefore Ursacius and Valens wrote that Letter in the year of Christ 349 , as Petavius attests ; the Millain Council must needs have been celebrated on the third year before that : that is , on the year of Christ 346. For that expression [ post biennium ▪ two years after ] imports thus much , to wit , on the third year after that ; which Petavius did not consider . Vales. b Baronius does deservedly blame Socrates here , for his saying that the reason why the Western Bishops rejected this draught of the Creed was , because they understood not the Greek tongue . As if there were not then many in Italy who were well skilled in the Greek language . Moreover , Theodorus Lector has with good reason found fault with this cause of their refusal . For , instead of Socrates's words here , he has substituted these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of its manifest blasphemy . Vales. * He means Constans . * General . c From the consulate of Felicianus and Titianus , ( which was in the year of Christ 337 , ) to the consulate of Rufinus and Eusebius which was in the year of our Lord 347 , ) there are Ten years compleat . Therefore , if the Council of Serdica was convened in the eleventh year after Constantine's death , it must of necessity have been assembled after the twenty second day of May. Vales. d Athanasius does not say , that about three hundred Bishops of the Western Churches met at the Council of Serdica . He only says this , that as well those who were present at the Council of Serdica , as those who subscribed the Synodick Epistle afterwards sent to them ; also those who before the Council at Serdica had written Synodick Epistles in his behalf , out of Phrygia , Asia , and Isauria , were in all three hundred and fourty . This passage of Athanasius's occurs in his second defence against the Arians , pag. 768 ; Edit . Paris . 1627. Moreover , the same Athanasius ( in his Epistle ad Solitar . pag. 818. ) does expresly attest , that the Bishops , who met at the Council of Serdica , as well those out of the Western as the Eastern parts , were no more than 170. His words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There met therefore , both from the East , and from the West , at the City of Serdica , 170 Bishops , neither more nor less . In the Mogunt . Edit . after the Canons of the Synod of Serdica , there is this note ; & subscripserunt , &c. i. e. and all the Bishops of divers Provinces and Cities subscribed , being in number 121. Vales. e In this place Socrates seems to have been mistaken , in referring those things to the Council of Serdica , which belong to the Roman Synod . For when Julius had invited the Eastern Bishops to a Syond at Rome , that Athanasius's case might there be inquired into ; the Eastern Bishops refused to come thither , pretending , amongst other reasons , the narrowness of the time set ; as Julius informs us in his Epistle to the said Eastern Bishops , recorded by Athanasius , pag. 744. Indeed Socrates's following words , to wit [ although there had passed a year and six months , after such time as the Synod had been summoned , and during which space Athanasius made his abode at Rome , &c. ] doe manifestly confirm what I have said . For Athanasius , invited by Julius's Letters , came to Rome ▪ where he abode a whole year and six months expecting his adversaries , and the Synod which had been summoned at Rome . Julius attests this , in his forequoted Epistle ▪ pag. 748. Vales. f Paulus Bishop of Constantinople was not present at the Synod of Serdica , as Theodoret attests , ( book 2 ▪ chap. 5. Eccles. Histor. ) which is also confirmed by the Synodick Epistle of the Eastern Bishops at Serdica , which occurs in Hilarius's Fragments , at pag. 434. Edit . Paris . 1631. Vales. g Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having written Letters ] the reading in the Allat . M. S. is truer ; which is thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having inserted in their Letters . ] But what Socrates here says , ( to wit , that the Eastern Bishops at Serdica established the opinion of the Anomoiani ( see the following note in this chapter ) in their Synodick Epistle ▪ ) is altogether false . Their Synodick Epistle is extant in Hilarius's Fragments , at pag. 434. Edit . Paris . 1631 ; and at the end of it there is a confession of faith added . In which confession ▪ there is nothing which in the least savours of the Anomians opinion . The said Hilarius ▪ relating ( in his book de Synodis ) the same draught of the Creed published by the Eastern Bishops at Serdica , owns it as Catholick , and explaines it . And Hilarius is so far from believing that they disseminated the Anomians opinion ; that he affirms them to have obstructed that opinion on every side . His words are these : Ex omni autem parte , &c. But on all sides , whithersoever sollicitude could turn it self , the passage is stopt up by the wit of the Hereticks , lest it should be Preacht , that there is any diversity or unlikeliness in the Son [ from the Father . ] Vales. h The Anomoians were such as asserted , that the Son had a substance or essence different from , or unlike to the Father . * That is , different , or unlike . † Co-essential , or consubstantial . * The Western Bishops . † The Eastern Bishops . i In the Synodick Epistle of the Council of S●rdica ( which occurs in Theodoret B. 2. c. 8. Eccles. Hist. ) there is not the least mention of Paulus . Vales. ‖ See Socrates , book . 1. chap. 36 Eccles. Hist. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew the combat with the sentence which , &c. k These three books ( the Title whereof is De Ecclesiastica Theologia ad versus Marcellum ) of Eusebius's are at this day extant . There are prefixt before them two books , entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Against Marcellus ; wherein he reproves his designe , malice , and envy . Eusebius attests ( in the close of his second book against Marcellus ) that he wrote these books by the order of those Bishops who had condemned Marcellus in the Constantinopolitan Synod . Further , it is uncertain whether or no Socrates had ever seen those two former books against Marcellus , in regard he has made no mention of them . Vales. * See Euseb . concerning the Life of Constantine , book 3. chap. 13 , 14 Edit . Vales. † That is , to assert Arius's opinion . a Socrates means those Doxologies , that occur at the end of Eusebius's Sermons ; which Eusebius doth always put into this form : Glory be to the unborn Father by his only begotten Son , &c. This may plainly be seen in those Tracts of Eusebius's , which Jacobus Sirmondus hath published . For example , in the end of his first book against Sabellius , these are his words : Gloria uni non nato Deo , &c. i. e. Glory be to the one unborn God , by the one only begotten God the Son of God , in one holy Spirit , both now , and always , and throughout all ages of ages . Amen . And so concerning the rest . Also , in the Oration Eusebius made at the Consecration of the Church at Tyre , ( which occurs at the Tenth book of his Eccles. Histor. chap. 4. ) we meet with the same clause , at the close of that Speech ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by whom be Glory to him . For so we have worded that place , agreeable to three of our M. SS . Further , 't is manifestly known , that the Arians attributed this preposition [ per quem , by whom ] to the Son , upon this design , that they might make him subject to the Father . See Theodoret upon the first chapter of the first Epistle to the Corinthians . Vales. b Before these words there is a whole line wanting , ( which ( from the First Book of Eusebius de Ecclesiastica Theologia , Chap. 9. ) is thus to be made up : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. For by this means he would be their brother , rather than the Son of God : and would be one of those common Creatures , &c. Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , produced as Eusebius words it , at the place before cited . It should also be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] For these two words , although they are distinguished but by one Letter ▪ yet do very much differ in their significations . For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies that which is born ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] imports that which is made . Vales. * See Prov. 8. 22. and what was remarkt concerning that Text , in chap. 19. of this book . note ( ‖ . ) * 1 Pet. 2. 13 , 14. Where the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which may be rendred thus , to every humane Creature . † Amos 4. 12. 13. Euseb. quotes this Text in the words of the Septuagint : but omits the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I : ] we have rendred them according to his quotation ; which is very different from the Hebrew , and from our English Version . ‖ Eccles. 1. 9. * Acts 2. 2 , 4. † Amos 4. 13. ‖ Psal. 51. 10. * Ephes. 2. 15. † Ephes. 4. 24. ‖ 2 Cor. 5. 17. * Prov. 8. 22. a In our Annotations on the twenty first book of Amm. Marcellinus , we have long since remarked , that this mountains name should be Soucis ; and that hereby is meant the streights of the Succi , which Amm. Marcellinus describes in his twenty first book pag. 189. Edit . Paris . 1635. Philostorgius mentions the same streights , ( in book 3. Eccles. Hist. ) and calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Succi ; being scituated between Dacia and Thracia . He describes them thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. They are streight passages of vast mountains , which are crouded together on each side into one place , in such a manner that they seem to embrace one another . He means the two mountains , Haemus and Rhodope , which arising from different places , make an angle in that place , and do as it were kiss one another . Which gave the Ancients an occasion of seigning Haemus to be a young man , and Rhodope a maid , and that heretofore they fell in love with one another . You may meet with the story in Ovid. Metamorph. book 6. at the beginning . Busbequius ( in 1 Epist Legat. Turci . ) says that the Turks do now call this narrow passage Capi deruent , i. e. the Gate of narrownesses . Vales. b These words must have a favourable sense put upon them ; and are not so to be understood , as if Socrates should have said , that after the Synod of Serdica the Western Bishops held no communion with the Eastern . For in the Synod of Sirmium ( which was convened by the Western Bishops against Photinus two years after the Synod at Serdica ) the Western Bishops sent their determinations to the Eastern , upon account of preserving a communion . And the Eastern Bishops wrote back to them , as Hilarius informs us , in his Fragments . Thus therefore Socrates's words here must be understood : to wit ; after the Synod of Serdica the Western Bishops did ( not readily and rashly , but ) with a great deal of cautiousness communicate with the Eastern . Vales. c Constans Augustus's Letter to his brother Constantius , which is here recorded by Socrates , is in my judgment not to be lookt upon as genuine . For Athanasius makes no mention of this Letter : and Paulus's name ( which is extant in it ) doth upon good grounds render it suspicious . For at that time Paulus enjoyed his Bishoprick : neither was he present at the Synod of Serdica ; nor restored by the determination thereof ; as we shewed before . Wherefore , if this Letter of Constans's be genuine , it must necessarily have been written before the Council of Serdica . Lastly , Constantius's first Letter to Athanasius ( which Socrates has inserted in the following chapter ) evidently shews this to be a forged Letter . For Constantius in that Epistle saith , that by a Letter written to his brother he hath requested him to give Athanasius leave to return to his See. Vales. a This , and the two following Letters , are in Athanasius's second defence , pag. 769. Edit . Paris . Vales. a In Athanasius , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined ] the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired . ] Vales. b In Athanasius , it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifested . ] Vales. c After the Synod of Serdica , Athanasius made his abode first at Naïsis in Dacia . In which City he received the Letters written to him by Constans Augustus . Afterwards , he left Naïsis , and went to Aquileia , as he himself attests , in his Apologetick to Constantius . pag. 676. Vales. d Athanasius relates the reason of this journey of his to Rome in his Second defence against the Arians ; to wit , that he might take his leave of Julius the Bishop , and the Roman Church , by whom he had been so kindly entertained . For that is the meaning of these words of Athanasius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. But I , upon receipt of these Letters , went to Rome , to bid the Roman Church and the Bishop farwell : For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies valedicere , to take leave of , or to bid farewell : as we have observed and proved in our Annot. on Eusebius's Life of Constantine ; book 3. chap. 21. Vales. e In the Allat . M. S. and in Athanasius ( in his second Apology against the Arians ) these words [ the Bishops and ] are wanting . Instead hereof Epiphanius Scholasticus seems to have read [ Julius the Bishop to the Presbyters , &c. ] which reading Christophorson hath followed . Vales. f In Athanasius the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] which I like not . For it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the course of life t●nding to them ; ] that is , to the promises . Or else the reading may be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of your mutual love : ] which reading Epiphan . Scholastic . followed . Vales. g Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received ] in the Alla● . M. S. and in Athanasius , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared : ] which I account the better reading . Vales. h In the Allat . M. S. the reading of this place is thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and together with him as many as have been partakers of so great labours with him . The reading in Athanasius is almost the same . But our Copies and Epiphanius Scholasticus do confirm the common reading . Vales. * 1 Cor. 2. 9. i This passage Socrates had from R●sinus . There is no mention of it in Athanasius Vales. k The reading must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ; incommode ; ] which emendation Rufinus confirmes , ( book 1. chap. 19. Eccles. Hist. ) and so doth Epiphanius , in his Version . Vales. * Likeness . l Epiphan . Scholasticus reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our good Government ▪ &c. ] Vales. m I doubt not , but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ears , o● hearing ▪ ] and so we have rendred it . Vales. * Or , eminently addicted to . n In the All●● . M. S. and in ●thana●ius , the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with your whole souls & minds . ] Vales. o Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of con●utation ] the reading in the Allat . and Sfortian M. SS . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all manner of disturbance . ] Vales. * Athanasius . p In the Allat . M. S. it is Augustonica : in Athanasius it is called Augustamnica . The name of this Province is usually written divers ways . For some term it Augustamnica , others Augustanica : so I found it written in many both Greek and Latine M. SS . Others called it Augustonica , to wit , from Augustus's Victory . In the subscriptions of the Bishops , who approved of Acacius's draught of the Creed , ( which the Reader will meet with at the fortieth chapter of this second book , ) whose names Epiphanius has recorded , ( in Heres . Semiarian . ) we read amongst others ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Ptolemaeus Bishop of Thmuis [ a City ] of Augustonica . Vales. a This Epistle of the Jerusalem Synod is extant in Athanasius's second defence against the Arians ▪ together with the names of those Bishops who subscribed to that Synod . But we may here by the by take notice of the Bishop of Jerusalems authority , who ( although he was no Metropolitane yet ) summoned the neighbouring Bishops to a Synod , without the permission of the ▪ Bishop of Caesar●a . Vales. b Socrates speaks here concerning the Ordinations performed by Athanasius in Egypt . For he says that was done after he arrived at Pelusium ▪ which is the first City of Egypt to those that come out of Syria . If this be so , that opinion can no ways be maintained , which some now a days assert , to wit , that all Ordinations ( as well of Bishops as of Presbyters ) throughout Egypt belonged to the Bishop of Alexandria : But we have sufficiently refuted this opinion in our Third Book of Ecclesiastick Observations published at the close of our Annotations on Socrates and Sozomen . Vales. * Constantine the Great . The emendation of this place ( which is very corrupt in Robert Stephens's Edition ) we own to the Allat . M. S. where the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. But you must know , that together with them reigned their Cousen-german , whose name was Dalmatius of the same name with his own Father . ] See Socrat. book 1. chap. 27. note ( g. ) The Florent . and Sfortian M. SS . alter not the Vulgar reading here . But the reading of the Allat . M. S. is evidently confirmed by Epiphanius Scholasticus's Version . Only he calls Dalmatius Constantiu●'s Cousin-german by the mother's side . But Dalmatius was Constantiu●'s Cousin-german by the Father's side ; for he was son to Dalmatius , Constantine the Great 's Brother . Vales. b Eutropius relates the same : Dalmatius Caesar ( says he , ) Haud multò post oppressus est factione Militari , Constantio patruele suo si●●n●● potius quàm jubente : i. e. Not long after , Dalmatius Caesar was slain by a faction of the Souldiers , Constantius his Cosin-german by the Father's side suffering , rather than commanding , it . Vales. * See Socrat. book 2. chap. 5. c He means the fight by night between the Romans & Persians , at Singar , a sortress of Mesopotamia , wherein the son of Sapor King of Persia was slain : but the Romans had a very great slaughter made amongst them , as Amm. Marcellinus relates , book 18. pag. 122. Edit . Paris . 1636. See Our Annotations on that passage ; pag. 1●6 . This Engagement hapned in the year of Christ 348 , when Philippus and Salias were Consuls ; as Idatius relates , in his ●●st● . Vales. * Or crept up by the Souldiers means . d In the Greek the reading is [ Constantius had a Sister's Son , &c. ] But it must be [ Constantine had ▪ &c. ] For Nepotianus was Son to Eutropia Constantin's Sister ; as Victor tells us , in his Epitome : and , as we are informed by Eutropiu● ▪ Epiphanius Scholasticus's reading agrees with our emendation ; but he mistakes in calling Nepotianus [ ●ratru●lem Constant●ni ▪ i. e. Constantin's Brothers Son , ] in regard he was his Sisters Son. Vales. a The same is recorded in Idatius's Fasti ; in these words : Sergio & Nigriniano Coss. his Consulibus Constans occisus est in Galliis à Magnentio , & levatus est Magnentius die 15. Kal. Februar . Et Vetranio apud Sirmium Kal. Martii . Eo anno , & Nepotianus Romae tertio Nonas Junias . ●t pugna magna suit cum Romanis & Magnentianis : i. e. Sergius and Nigrinianus being Consuls , Constans was slain in the Gallia's by Magnentius , and Magnentius was set up on the 15 th of the Kalends of February . And Vetranio at Sirmium on the Kalends of March. On the same year , Nepotianus also at Rome on the third of the Nones of June . And there was a great battel between the Romans and Magnentians . The same is recorded in the Alexandrian Chronicle ; but there , these passages are placed on the Consulate of Limenius and Catullinus , when as they hapned on the year following . Which was the year of Christ , 350. Vales. * Or Nigrianus . b Constantius was long before Emperour of the East . But when Constans was dead , who Governed the Western Empire ▪ he was by the Souldiers stiled Emperour of the whole Roman world . Vales. c In the Florent . M. S. this Towns name is written with a double s , thus Cucussus . Vales. d Olympius was Bishop of Acnum a City of Thracia : Theodulus was Bishop of Trajanople , as Athanasius attests , ( in Epist. ad Solitar . ) He mentions the same Bishops , in his Apologetick de Fuga Sua , pag. 703. But these passages are preposterously related by Socrates . For they were not done before the Magnentian war , as Socrates says , but when that war was ended , in the year of Christ 356 ; as Baronius hath truly remarked . Vales. e This person has a great elogue given him in the Alexandrian Chronicle , at the Consulate of Sergiu● and Nigrinianus : which commendation was taken out of some Semi-Arian writer . Athanasius doth every where speak sharply concerning this Leontius . His crafty disposition is incomparably well described by Theodoret ; book 2. chap. 24. Eccles. Histor. Vales. a In Atbanasius the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they banished . ] But in the Florent ▪ and Sfortian M. SS . the reading ( which I like better ) is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he banished . ] To shew , that this is to be understood of Sebastianus the Captain of Egypt , who then adjudged matters in a detestable course . Moreover , all these things are ( as I have said ) related in a preposterous manner by Socrates ; in regard they were done in the year of Christ , 356. Vales. b The reading is the same in Athanasius . But in Theodoret ( book 2. chap. 14. where this passage of Athanasius's is inserted ) the reading is [ They murdered . ] Vales. c The same is recorded in Idatius's Fasti , after the Consulate of Sergius and Nigrinianus , in these words : His Coss. Levatus est Constantius Caesar Id. Martii , & apparuit in Oriente Signum Salvatoris die 3. Kal. Februar . Lunae 28. i. e. During these mens Consulate Constantius [ Gallus ] was created Caesar on the Ides of March , and the Sign of our Saviour appeared in the East , on the third of the Kalends of February , on the 28 th of the Moon . But the Authour of the Alexandrian Chronicle says this Sign was seen in the East , on the Nones of May , about the day of Pentecost . To whom agrees Cyrillus , Philostorgius , and Cedrenus . And Socrates seems to confirm the same in this place . For he saith , that this Sign appeared in the East , when Gallus Caesar entred Antioch . Now Gallus was created Caesar on the Ides of March as ( besides Idatius ) the Authour of the Alexandrian Chronicle doth affirm . Vales. * That is , Sirmium . a It is not agreed amongst the Learned , in what year the Synod of Sirmium ( wherein Photinus was deprived of his Bishoprick ) was held . Socrates and Sozomen affirm it to have been celebrated after the Consulate of Sergius an Nigrinianus : in which year , by reason of the disturbances caused by the Civil War , there were no Consuls in the East ; but in the Western parts Magnentius Augustus was Consul with Gaiso . Baronius ( in His Ecclesiastick Annalls , ) asserts , that that Synod was convened in the year of Christ 357 ; when Constantius Augustus was the Ninth time Consul , and Julianus Casar the Second time . But Dionysius Petavius ( First in his Animadversions on Epiphanius , and Secondly in his dissertation de duplici Synodo Sirmiensi , ) doth by most evident arguments demonstrate , that the year of that Synod is truly assigned by Socrates , after the Consulate of Sergius and Nigrinianus , which was the year of Christ 351. I know Jacobus Sirmondus hath written two books , wherein he has endeavoured to maintain Baronius's opinion against Dionysius Petavius . But , in regard he himself did not publish those books , that is an evidence sufficient , that at length he acknowledged his own opinion to be false . Vales. b The Bishops here named by Socrates , sate not in that Synod of Sirmium , which was convened against Photinus , after the Consulate of Sergius and Nigrinianus , in the year of Christ 351 : but in that other Synod , which was convened there when Eusebius and Hypatius were Consuls , in the year of Christ 359 , a little before the Council of Ariminum : which Latter Synod at Sirmium did also set forth that draught of the Creed , which was afterwards recited at Ariminum ; before which the Consuls names were perfixt . And this is evidently made out by Germinius , in his Epistle to Valens , which is recorded in Hilarius's Fragments ; and by Epiphanius , in Heres . Semiarian . In the former Sirmium-Synod , assembled against Photinus , the Eastern Bishops only were present : this is attested by Hilarius , in his book de Synodis , and by Vigilius Bishop of Tapsis in his Fifth Book against Eutyches . Vales. c Georgius was not at this time ( viz. after the Consulate o● Sergius and Nigrinianus ) Bishop of Alexandria . For he was created Bishop there in the eighth Consulate of Constantius Augustus , and in the First Consulate of Julianus Caesar , which was in the year of Christ 356. Wherefore , he could not sit in the former Sirmium Synod , which deposed Photinus in the year of Christ 351. The same must be said of Hosius also , who at that time lived under Magnentius's jurisdiction : nor was he as yet banished to Sirmium . Vales. * See chap. 14. of this book . d Theodorus continued to be Bishop of Heraclea in Thracia in the year of Chist 356 , as it is manifest from Athanasius's Circular Epistle to the Bishops of Egypt and Libya , pag. 290 : which Epistle Athanasius wrote in the year of Christ 356 , after Georgius's entrance into the See of Alexandria . Wherefore , Hypatianus must necessarily have been made Bishop of Heraclea after the year 356. Sozomen hath made mention of the same Hypatianus , book 6. chap. 7. Eccles. Hist. Vales. e Socrates here means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ludi Circenses , which the Consuls , exhibited at their entrance upon their Consulate : which by the Latines is termed Consulatum dare . Some Consuls , besides the Ludi Circenses , entertained the people with Scenical Plays , and with hunting of wild beasts in the Amphitheatre . Vales. f At this place we follow the Sfortian M. S. in which Copy this passage is more fully exprest , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. But those [ Bishops ] who staid behind , &c. ] Incomparably well in my judgment . Indeed , that draught of the Creed , which was published in the Synod of Sirmium against Photinus , is approved of by Hilarius , ( in his book de Synodis , ) as being Catholick : but Athanasius ( in his book de Synodis Arimini & Seleuciae ) condemns and rejects it , in the same manner with the other Creeds composed by the Arians . Nor do Hilarius and Athanasius disagree with one another concerning this one form of the Creed , but about other draughts of it also ; for example , about the Antiochian draught . For Hilarius confesseth that the Eastern Bishops had good reason to compose new forms of the Creed , when new Heresies arose against the Church . But Athanasius doth maintain , that those new draughts of the Creed were craftily composed by the Arians , with a design to destroy the Nicene Creed . Further , that this place of Socrates , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was not best for all men ] I had rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was not gratefull to all men . ] And so I have rendred it . Vales. * Or , other explanations concerning the Faith. a Socrates ( and with him Sozomen , ) is here doubly mistaken . First , because he supposed , that there were three forms of the Creed drawn up in the Synod of Sirmium against Photinus ; whereas there was one form only composed in that Synod ; which ( besides Socrates ) is recorded by Athanasius , pag. 900. and by Hilarius , in his book de Synodis 338. Edit . Paris . 1631. Secondly , in regard he asserts , that that form of the Creed , which was published in the Greek tongue at the Synod of Sirmium against Photinus , was dictated by Marcus of Arethusa . Marcus of Arethusa did not dictate that form I have mentioned , but another ; before which the Consuls names were prefixt , and which was afterwards recited at Ariminum , as Nicholaus Faber hath already observed ( in the Preface he wrote to Hilarius's Fragments ) from Germinius's Epistle . We must therefore distinguish between the three Synods of Sirmium , each of which published their form of the Creed . The first was convened against Photinus , in the year of Christ 351. The second was assembled in the year of our Lord 357 : wherein the Blasphemie of Hosius and Potamius was composed . The third was celebrated when Eusebius and Hypatius were Consuls , in the year of Christ 359 ; wherein that Creed was drawn up , which Marcus of Arethusa dictated . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another ] the reading must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other two , or two more ] as it is in the Allat . M. S. For Socrates here recounts three draughts of the Creed composed at Sirmium ; the two latter whereof he saith were written at first in Latine , and afterwards translated into Greek . Which in my judgment is not true . I grant indeed , that that Creed , which by Hilarius is termed Hosius's Blasphemie , was at first published in Latine . But the other , which had the Consuls names prefixt before it , was undoubtedly at first dictated in the Greek tongue . For he that dictated it , ( viz. Marcus of Arethusa ) and the rest of the Bishops then assembled were almost all Graecians . Lastly , the subscriptions of the Bishops , who subscribed this form , are extant in Greek , in Epiphanius ( in Hares . Semiarian . ) Vales. c Without doubt it must be [ Ariminum , ] not [ Sirmium : ] which reading Epiphan . Scholasticus followed , as appears from his Version . See chap. 37. of this second book . Vales. * Ephes. 3. 15. * Are not . d Hilarius seems to have read otherwise . For in his book de Synodis , where he records this Creed , he renders this passage thus : & fiquis , &c. and if any one affirming one God , but shall not profess Christ to be God the Son of God before ages , &c. Vales. † Enlarged . * Esai . 44. 6. † John 1. 14. e In the Allat . M. S. and in Athanasius's book de Synodis , this Anathema is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and we have rendred it accordingly : after the same manner Hilarius read this passage , as from his Version appears . Vales. † Gen. 1. 26. f This whole Anathematism was omitted here : it occurs in Athanasius's and Hilarius's Copy of this Creed ; and therefore we inserted it . Vales. The Learned Reader will find it in Robert Stephens Edit . also . † Gen. 19. 24. g This Anathematism is differently worded in all the Authours ( we have seen ) wherein this Creed occurs . Valesius says , that he has published it according to the reading of the Florent . and Sfortian M. SS . which Copies we have followed in our English version : where it is thus worded in the Greek : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in Robert Stephens is different from this ; and so is that in Athanasius , pag. 901 : where 't is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Hilarius has translated otherwise , as appears from his Version , at pag. 339. Edit . Paris ▪ 1631. His words are these : Siquis dominum & dominum patrem & filium ▪ quasi dominum a domino intelligat : quia dominum & dominum duos dicat deos ▪ Anathema sit . Thus variously is this Anathematism represented . The Learned Reader may take the liberty ( as we have done , ) to follow which Copy he pleases . h We follow the reading in Hilarius , and in Athanasius ; where it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Sodom . ] In Robert Stephens the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For neither did he descend into the body . ] * Psal. 110. 1. † See John 14. 16. i Here we follow the reading in Athanasius , which is thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the Father was not forced , &c. which reading is confirmed by Epiphanius Scholasticus , and by Hilarius . Vales. * 1 Cor. 11. 3. k Athanasius has the same words in his book de Synodis Arimini & Seleuciae : where , after he had inserted this foregoing Creed , he adds these words concerning this which follows ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Having rejected all these things , as if they had invented better , they promulge another Creed , which they wrote at Sirmium in Latine , but it was translated into Greek . But Hilarius recording this Creed in his book de Synodis , prefixes this title before it : Exemplum Blasphemiae , &c. A Copy of the Blasphemy composed at Sirmium by Hosius and Potamius . Which title Hilarius made himself , and deservedly calls this Creed Blasphemy . Who this Potamius , here joyned with Hosius was , Marcellinus Presbyter informs us in the Supplicatory Libel which he presented to the Emperour Theodosius . Where , amongst the corrupters of the Divine and Apostolick Faith , after Arius , he in the first place names this person : his words are these : Potamius Odyssiponae civitatis Episcopus , &c. i. e. Potamius Bishop of Lisbon was at first a Defender of the Catholick Faith , but afterwards induced by the reward of a Farm belonging to the Emperours Revenue ( which he was very desirous of , ) be corrupted the Faith. Hosius of Corduba amongst the Churches in Spain detected this man , and repelled him as being an impious Heretick . But , even Hosius himself , summoned before the Emperour Constantius by the complaint of this Potamius , and terrified with threats , was fearfull ( being old and rich ) of banishment , or proscription , and so yielded to the impiety . Vales. l These three words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the rest ] occur not in the Latine Copy of this Draught of the Creed . But they are extant in Athanasius , and in all our M. SS . Copies . Hence 't is manifest that many Bishops were at that time convened at Sirmium . Indeed Phoebadius Bishop of Angolesm [ in France , ] in the Epistle he wrote against this Draught of the Creed , does expresly affirm that it was published in a Synod of Bishops . The same is sufficiently confirmed by Athanasius , in the forequoted place . Lastly , in regard Hilarius ( in his foresaid book ) does attest , that this Creed , after it had been dictated at Sirmium , was forthwith sent to all the Eastern and Western Bishops to be approved by them ; he evidently shews it to have been dictated in a Synod . Nor can the Draught of a Creed be any where dictated but in a Synod of Bishops . Further , that Germinius here mentioned , was Bishop of Sirmium , put into Photinus's See upon his being ejected , in the year of Christ 351. Nicolaus Faber ( in his Preface to Hilarius's Fragments , ) says that this Germinius had before been Bishop of Cyzicum ; which I do not believe . That place in Athanasius ( in his Epist. ad Solitar . pag. 860 ; where he reproves the Emperour Constantius because , contrary to the Ecclesiastick Canons , he would send obscure fellows , born in remote countries , to be Bishops in the Cities ; ) deceived that Learned man : Athanasius's words there are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. So he sent Gregorius from Cappadocia to Alexandria . And Germinius was by him sent from the City Cyzicum to Sirmium . From Laodicea he sent Cecropius to Nicomedia . From these words of Athanasius it cannot be concluded , that Germinius had been Bishop of Cyzicum before . Otherwise , the same must be said concerning Gregorius and Cecropius , that the latter had been before Bishop of Laodicea , and the former in Cappadocia , which , in regard 't is evidently false in these two , cannot be said of Germinius . This Germinius was preferred to the Episcopate of Sirmium by the Arians , because he was a most eager defender of their opinion . This we are informed of by Athanasius , in his circular Letter to the Bishops of Egypt and Libya , pag. 290. Vales. m In the Allat . and Sfortian . M. SS . and in Epiphanius's Version these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and God ] occur ; in Athanasius and Hilarius they are wanting . Vales. * John 20. 17. † Rom. 3. 29 , 30. † Substance , or Essence . † That is , of the same Substance , or Essence . * That is , of like Substance , or Essence . ‖ Esai . 53. 8. † See John 14. 28. † Matth. 28. 19. n In Athanasius it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might teach . Vales. * See chap. 29. note ( b. ) o Epiphanius ( in H●r●s . Photinian . ) relates , that Photinus , after he had been condemned and deposed in the Synod of Sirmium , ( for so the reading must be , not , in the Synod of Scrdica . ) went to Constantius , and requested that he might dispute concerning the Faith before Judges by him nominated : and that Constantius enjoyned Basilius Bishop of Ancyra to undertake the disputation against Photinus , and gave leave , that Thalassius , Datianus , Cerealis , and Taurus , who were Counts ▪ should be Judges or auditours of that disputation . Amongst these Thalassius was the chief person in favour and authority with the Emperour ( as Zosimus tells us in his second book . ) And was sent Prefect of the Pretorium into the East together with Gallus Caesar , in the year of Christ 351. He died in the year of our Lord 353 , in the sixth Consulate of Constantius Augustus , and in the second of Gallus Caesar ; as Amm. Marcellinus relates book 14. Therefore the Synod of Sirmium , and the disputation of Basilius against Photinus cannot fall on the year of Christ 357 , as Baronius asserts . Besides , Epiphanius says further , that in Basilius's disputation against Photinus , Callicrates was a Notary , who had before been Notary to Rufinus Prefect of the Praetorium . Now , Rufinus was Prefect of the Praetorium in the Gallia's , in the sixth Consulate of Constantius Augustus , and in the second of Gallus Caesar , as Amm. Marcellinus tells us book . 14. But , two years before he had been Praefect of Illyricum . Now , in the year of Christ 357 , Anatolius , not Rufinus , bore the Praefecture of the Praetorium in Illyricum . Further , it may be evidently concluded from Germinius's being made Bishop , that the Synod of Sirmium against Photinus ( wherein Photinus was ejected out of his Bishoprick , ) was not held in the year of Christ 357. For , Germinius was Bishop of Sirmium , before Georgius intruded himself into the See of Alexandria upon Athanasius's Ejectment , as Athanasius relates in the Circular Letter he wrote to the Bishops of Egypt and Libya , at such ▪ time as Georgius was in possession of the Alexandrian See. Moreover , Georgius entred upon the See of Alexandria in the beginning of the year 356 , as it is evident from the protestation of the Alexandrians which is extant at the close of Athanasius's Epistle ad Solitar . Seeing therefore Germinius was Bishop of Sirmium before the year of our Lord 356 , Photinus also ( whom Germinius succeeded ) must necessarily have been deposed before this year . Athanasius ( in Epist. ad Solitar . pag. 860 , where he recounts the ordinations of extraneous persons made by Constantius ; ) does in the first place mention Gregorius's Ordination ; then , Germinius's and Cecropius's ; afterwards Auxentius's ; and at last Georgius's . Amongst these persons , Gregorius was made Bishop of Alexandria in the year of Christ 341. Germinius succeeded Photinus in the Episcopate of Sirmium in the year 351 : after he had been sent for by Constantius then residing at Sirmium , as Athanasius relates in the fore-quoted place ; which the Latine Translatour has rendred ill . On the same year Cecropius was made Bishop of Nicomedia , as it may be concluded from the foresaid passage in Athanasius . Lastly , Auxentius was preferred to the Bishoprick of Millaine in the year of our Lord 355 : and on the year following Georgius thrust himself into the See of Alexandria . Vales. p In the Allat . M. S. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he wrote Books ] which reading is confirmed by Epiphanius Scholasticus's version . Vales. † That is , in Greek , and Latine . q Socrates borrowed this passage out of Athanasius's book de Synodis Arimin . & Seleuciae . But herein he mistakes ; viz. what Athanasius had said concerning the third form of the Creed drawn up at Sirmium , ( before which the Consuls names were prefixt , ) Socrates attributes to the second , composed by Hosius and Potamius . The place in Athanasius is extant at pag. 904 : but in regard of its length we forbear quoting the words here . Petavius ( in his Animadversions on Epiphanius , pag. 318. ) has followed this mistake of Socrates's . Vales. a I noted before , that Hosius's banishment to Sirmium , and the form of the Creed drawn up by him , are here preposterously related by Socrates . For Hosius's lapse hapned in the year of Christ 357. as Baronius has truly observed . Vales. * Sign● . a In the Allat . M. S. this place is called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Monto seleucus . ] Epiphanius Scholasticus terms it The mountain Seleucus . We have the site of this place in the Jerusalem Itinerary . Vales. b It is something otherwise in Idatius's Fasti : thus : in the sixth Consulate of Constantius and the second of Constantius Gallus , Magnentius killed himself in the Gallia's at Lyons , on the third of the Ides of August ; and Decentius , brother to Magnentius , hanged himself on the fifteenth of the Kalends of September . In the Alexandr . Chronicle , the year of Magnentius's death is falsely set down ; but the day is noted to have been on the fourteenth of the Ides of August . Vales. a I corrected this place by the assistance of the Allat . M. S. of Sozomen , and Cedrenus . In the Allat . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He slew them because they had acquainted the Emperour with his de●ign . ] Sozomen's words ( book 4. chap. 7. ) are almost the same . But Epiphanius , our M. SS . Copies , and the Alexandrian Chronicle retain the Vulgar reading , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He ( that is , Gallus ) having not acquainted the Emperour with his design of slaying Domitianus , &c. Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gallia ] the reading in the Allat . M. S. is truer ; which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Italy : ] which reading we have followed in our Version . Vals . c Julius Bishop of Rome died on the twelfth of April , when Constantius Augustus was Consul the fifth time , and Constantius Caesar the first time ; which was the year of Christ 352 : after he had sat Bishop fifteen years , one month , and eleven days ; as it is recorded in the Antient book concerning the Roman Bishops , which is published together with Victorius Aquitanus's Cycle . Vales. * Book 1. chap. 38. a Who these Ephecticks were , we may know from Diogenes Laërtius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Philosophers ( says he ) were generally divided into two sorts ; some were termed Dogmatici , who discoursed concerning things as they might be comprehended : others were called Ephectici , who define nothing , and dispute of things so as they cannot be comprehended . See Diogen Laërt . in Proëm . de Vit. Philos. pag. 10. Edit . Colon. Allobrog . 1616. of these Ephecticks ( whom we may in English call Doubters ) the Scepticks were one Species . b In the original , the term is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unbegotten ] which is used instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a beginning ; ] wherefore , we have rendred it accordingly . Vales. * That is , one that believes there is no God. † Or , methods of arguing . c In the Allatian M. S. instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that ▪ Haeretical opinion ] the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that contentious and verbose way of disputing : ] but Epiphanius Scholasticus follows the vulgar reading , and so does Suidas , in the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] where he transcribes this passage of our Socrates . Vales. a We meet with the same number in Sozomen , book 4. chap. 9. But 't is scarce credible that so great a number of Bishops should have been convened at this Council of Millaine : I should rather think that the copies of Socrates and Sozomen were false ; and that instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty . ] In the Epistle of the Council of Millaine sent to Eusebius Bishop of Vercellae , there are the names of thirty Bishops only , who consented to the condemnation of Athanasius , Marcellus , and Photinus . Amongst whom some Eastern Bishops are recounted , as you may see in Baronius , at the year of Christ 355. Vales. b Paulinus Bishop of Triers was not present at the Council of Millaine , but at that of Orleance , which had been convened two years before , in the year of Christ 353. See Baronius . Vales. c The reading is the same in Sozomen , book 4. chap. 9. But Baronius has long since remarked , that Alba is here put instead of Millaine , For Millaine ( not Alba ) was the Metropolis of Italy . And Dionysius , who then opposed Constantius and the Arians , was not Bishop of Alba , but of Millaine , as Athanasius attests in his Epistle a● Solitar . Vales. * That is , Paulinus , Dionysius , and Eusebius . a These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. ● . The Emperour issued out these orders with a designe to unite them in opinion ] are wanting in Robert Stephens's Edition : we have inserted them , upon the authority of the Florentine and Sfortian M. SS . Vales. b The death of Leontius Bishop of Antioch hapned in the year of Christ 356 ; Constantius residing then at Rome , as Baronius has truly remarked . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undermined , or burrowed into the Bishoprick of Antioch . c Leontius Bishop of Antioch , had at first preferred Aëtius to a diaconate : but being afterwards reproved by Diodorus and Flavianus , because he had advanced a person to sacred orders who had been bred up in ill studies , and was an assertour of impious Tenets ; he divested him of his Deaconship , as Theodoret relates ( Eccles. Hist. book 2. chap. 24. ) Eudoxius therefore , as soon as he had gotten the Bishoprick of Antioch , attempted to restore Aëtius to his former preferment . Vales. † Deaconship . * Book 2. chap. 12. * Chap. 30. d We remark't before , ( book 2. chap. 30. note ( b. ) that this third Exposition of Faith was not translated out of Latine ; but was at first dictated in Greek by Marcus Arethusius . Athanasius , who has recorded this Creed in his book de Synodis , does not say it was translated out of Latine ; and yet , where-ever he produceth any monument rendred into Greek out of the Latine tongue , his continual usage is to give the Reader warning of it . Further , these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. This Creed was translated out of Latine [ into Greek , ] the contents thereof are these ] are wanting in Robert Stephens's Edition ; nor are they in Epiphanius Scholasticus's Version . Vales. e In Athanasius's book de Synodis pag. 875 ; the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before every comprehensible substance . ] Vales. * Substance . f The latter part of this Sirmian Creed is set down by Germinius in his Epistle to ●ufianus , Palladius , and others , in these words : Nam sub bonae memoriae Constantio Imperatore , &c. For under the Emperour Constantius of good memory , when there began to be a dissention amongst some concerning the Faith ; in the presence of the said Emperour , there being also present Georgius Bishop of the Alexandrian Church , Pancratius of Pelusium , Basilius at that time Bishop of Anquiritum , Valens , Ursacius , and our slenderness ; after a dispute had concerning the Faith untill night , when it was reduced to a certain Rule , Marcus was chosen by us all to dictate it : in which Creed it is thus written , The Son is in all things like the Father , as the divine Scriptures do affirm and teach . To which entire prosession of Faith we all gave our consent , and subscribed it with our hands . Their subscriptions are extant in Epiphanius ( in Haeres . Semiarian . cap. 22. ) which ought to be annexed to this draught of the Creed . The same form of the Sirmian Creed is mentioned in the Exposition of the Faith at Seleucia , which Epiphanius hath recorded in the foresaid Heresie , chap. 25 ; in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Moreover , that that Draught of the Creed heretosore published at Sirmium in the presence of the piety of our Emperour [ Constantius ] does exactly agree with this form of the Creed , is very well known by them who have read that Creed ; which was subscribed by them ●hat were then present , to wit , Basilius , Marcus , Geo●gius Bishop of Alexandria , Pancratius , Hypatianus , and most of the Western Bishops . Vales. g The passage in Athanasius here quoted by Socrates , occurs at the beginning of his Epistle de Synod● Arimini & Seleuciae . Vales. h We read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things ] as it is in Athanasius : See the forequoted passage . Vales. i For this is the title prefixt before the exposition of Faith at Sirmium [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c. This Chatholick Creed was expounded and published in the presence of our Lord the most pious and Victorious Emperour Constantius Augustus , Eternal Augustus , &c. ] as it is extant in Athanasius , at the fore-quoted place . Which words I therefore annext here , because our Socrates , in his recitation of that Draught of the Creed , has omitted these titles . Indeed Constantius did so readily give credence to such flatteries as these , that speaking of himself in his Edicts and Letters , he would sometimes assert his own eternity . This is attested by Amm. Marcellinus , not far from the beginning of his fifteenth book , in these words : Quo ille ( speaking of Constantius ) studio blandi●iarum exquisito sublatus ▪ immunemque se deinde fore ab omni mortalitatis incommodo fidenter existimans , confestim à justitia declinavit ita intemperanter , u● AETERNITATEM MEAM aliquoties subsereret ipse dictando , &c. Vales. * See Isai. 1. 1. and Hosea 1. 1. † Jeremiah 1. 2. * Addition . † He speaks ●ronically . * Writing . * See Luk. 2. 1. k In Athanasius the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the madness : ] which is the better reading : for he means the Montanists , to whom madness is deservedly attributed . The term here , in Socrates , is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impious opinion . ] Vales. † See Eusebius Eccles. Hist. book 4. chap. 27. note ( c. ) and book 5. chap. 18. l This Letter of the Ariminum Synod is extant in Latine , in Hilarius , amongst the Fragments of his book de Synodis , pag. 451. Edit . Paris . 1631 : out of whom we have transc●ibed it , and placed it here instead of a Version . It ought not to seem strange to any person , to see so great a disagreement between the Greek Version and the original Latine Copy of this Epistle . For this is an usual thing with Greek Translatours , as often as they render Latine into Greek ; which may be easily perceived from the Emperours Rescripts , which occur in Eusebius's Ecclesiastical History . But , we need not fetch examples hereof from any other place , than from this Letter : in which do occur almost as many mistakes in the Greek translation of it , as there are periods in the Letter . But , the beginning of this Letter is commonly thus worded in Hilarius ▪ Lubente Deo ex praecepto pietatis Tuae credimus f●isse dispos●tum , &c. By Gods pleasure we believe it hath been ordered by the Command of your Piety , &c. But in the M. S. Copy made use of by Jacobus Sirmondus , the reading is thus : Jubente Deo , &c. By Gods will , &c. So the Greek Translatour reads it ▪ whom we have followed in this place . Any one may with good reason conjecture , that [ Jubente Deo , By Gods will ] is written instead of [ Juvante Deo , By Gods assistance . ] Vales. * Or , place of the Ariminensians . † Salvation . * Or , Consult . m These words have no very good coherence with the preceding sentence . I conjecture that this place was transposed in the Latine Copies . Therefore , next these words [ a passage would be opened to the poisons of Hereticks , ] those , in my judgment , are to be placed , which follow a little after ; in this manner : Constantine being present in this [ Consult , ] in regard , after a searching disquisition , &c. unto these words [ our Lord Jesus Christ. ] To which are to be subjoyned these [ Therefore Ursacius and Valens , &c. ] Vales. n At chap. 20 of this book , note ( a. ) we have remarkt many things concerning this first Synod of Millaine , wherein Ursacius , and Valens having presented a Libel of satisfaction , condemned the Arian Heresie . The said persons confirm the same in another Libel , which they presented afterwards to Julius Bishop of Rome , at Rome ; in these words : Haereticum vero Arium &c. sicut per priorem nostrum Libellum , quem apud Mediolanum porreximus , & nunc & semper anathematizasse profitemur . Vales. † Maimings . * Understanding . p These words are spoken against Ursacius and Valens , and their followers ; who daily promulged new forms of the Creed , hereby demonstrating that they had no certain Faith ; as Athanasius frequently objects against them . Vales. * Taken away . q Here I followed the Greek Translatour of this Epistle ; and corrected the Latine Copy . For in Hilarius's Fragments , the common reading of this place is this [ Ne vel permittat Clementia tua jura vetera convelli , that Your Clemency would not permit the ancient Laws to be reversed . ] In the M. S. Copy , which Sirmondus had seen , the reading is [ ne vel aliquid permittat clementia tua injuriam veterum convelli . ] Whence we smelt out the true reading , which we have exprest in our Version . Vales. r Here the Greek translatour was grievously out ; for instead of credulity he has rendred it cruelty . Vales. * Or , have . s The Greek Translatour of this Letter makes use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divinity , here : but in Athanasius 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sanctity . It is improbable that the Bishops should have said , The Divinity of the Emperour . Vales. t This Letter of Constantius's , together with the answer of the Bishops at Ariminum , is extant in Athanasius's book de Synodis , near the close of it . Vales. * Or , perform . u Socrates is here mistaken . For Liberius was not banished , and Felix the Deacon put into his See , after the Synod of Ariminum ; but long befo●e , in the year of Christ , 356. Vales. * That is , Ursacius's party . x In the Kings M. S. ( which copy Robert Stephens followed , ) and in Robert Stephens's Edition , there are several words wanting in the text at this place : we have made up this Chasme fr●●●he 〈◊〉 and Sfortian M. SS . after this manner [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. embraced the Arian opinion , and was preferred to that Bishoprick . But there are some who affirm , that he was not addicted to the Arian opinion , but was by force . ] Moreover , Baronius maintaines , that Felix the Deacon , preserred by Acacius to Liberius's See , never was an Arian , but was defiled with the communion only of the Arians . Theodoret affirms the same , in the second book chap. 17. of his Eccles Hist. And so does Sozomon book 4. chap. 11. Vales. y The Embassadours of the Synod of Ariminum ( who were sent to Constantius , ) having been corrupted by Ursacius and Valens , held a Council at Nice a Town of Thracia , on the sixth of the Ides of October , in the Consulate of Eusebius and Hypatius . In which Council they in the first place rescinded the sentence of Excommunication , which the Ariminum Bishops had pronounced against Ursacius , Valens , and the rest : and pronounced them to be , and always to have been Catholicks . Then , they published an Haeretical Form of the Creed . Part of their Acts are extant in Hillarius's Fragments , pag. 452 , &c. where are recounted 14 names of those that were Embassadours . Vales. a This place is in an especial manner to be taken notice of . For from it we conclude , that the Bishop of Constantinople had even then a right of ordaining throughout Hellespont and Bithynia , before the Council of Constantinople [ was held . ] The same is confirmed from the Acts of Eudoxius Bishop of Constantinople , who made Eunomius Bishop of Cyzicum ; Indeed , the Bishops of Byzantium had a very great addition of authority and power , from the time that the Emperour Constantine gave that City his own name , and ordered it should be equal to the Senior Rome . Also , Eusebius of Nicomedia , after his translation to that See , brought no small increase [ of jurisdiction ] to it . For he was the most potent Prelate of his own times . Further , the Reader is to take notice , that the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lying near to Constantinople ; ] so Epiphanius Scholasticus reads it . Unless we should say , that the words are transposed here . ( as it frequently happens in these books ; ) and that the place is thus to be construed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Macedonius in Constantinople subverted the neighbouring Provinces , &c. Vales. * See chap. 16. of this book . † That is , the Bishop of the Novatians . * That is , the Bread and Wine in the Eucharist . † Or , Chests . b Polybius says the same , in the fourth book of his History , and Strabo , in his sixth book , to wit , that Ceras is a Bay near Byzantium , so termed from its likeness to an Harts horn . But Pliny calls a promontory by this name , scituated in that Bay. To whom agrees Amm. Marcellinus , book 22. pag. 212. Edit . Paris . 1636. which place ( because the common reading of it is very corrupt , and is not yet mended in our Edition , ) shall be here set down by me , as it ought to be read ; thus : & promontorium Ceras , praelucentem navibus vehens constructam celsius turrim : quapropter Ceratas appellatur ventus inde suctus oriri praegelidus : i. e. and the promontory Ceras , on which stands a Tower built very high which gives light to the ships : wherefore , that extream cold winde , which usually arises from thence , is termed Ceratas . Thus I have corrected this place , having followed the footsteps of the written reading : for the common reading , ( which is this , & promontorium Ceras pralucentem navibus vehens constructam celsius turrim , quapropter pharos appellatur : & vetus inde fons Euripu● pragelidus . ) The Authour whereof was Petrus Castellus , is without any sense . It was the usage of the ancients to name the winds from those places whence they blew . Thus , the Athenians called the North-west wind Scironites , because it blew from the promontory Sciron , as Strabo relates . After the same manner therefore , that wind was by the Constantinopolitans called Ceratas , which blew from the promontory Ceras . Vales. c In the Allat . M. S. and in Epiphanius Scholasticus , this old man is called Auxonius . But at the beginning of this chapter , and in Socrates's first book , he is named Auxano . From this Auxano Socrates seems to me to have had all the stories throughout his History , which he relates concerning the Novatians , of whom he tells very many . Vales. * Or , bring ruine upon this Church also . * That is , the Resurrection , a fit name ; in regard it rose again , as it were , in the same place it stood in before . d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading must undoubtedly ●e [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pray ; ] which I wonder Christophorson did not perceive . Further , what Socrates relates here , to wit , that the Catholicks prayed in the Churches of the Novatians , seems to me incredible . Our Socrates was , in my judgment imposed upon by old Auxano , who fixed that upon all the Catholicks , which was perhaps done by some few Christians , who were less cautious . For there is nothing more contrary to Ecclesiastick , discipline , than to communicate with Hereticks , either in the sacraments , or in prayer . But in my opinion they are mistaken , who from this relation do conclude Socrates to have been a Novatian : yea , it is evidently manifest from this place , that he was a Catholics . For in this chapter he frequently terms the Catholicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those of the Church ; and opposes them to the Novatians . Therefore he lookt upon the Novatians to be without the Church . Vales. * Or , they chose . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numbers . † Hatred . e The amendment of this place is to be acknowledged as due to the Allatian M. S. wherein 't is thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore for this reason , as well they who had entred that Church , as those that continued in it and prayed , &c. ] For in the Florent , and and Sfortian M. S. this place is enlarged but by one word only , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore for this reason they who pres●ded over &c. ] But this Chasme is made up by the Allat . M. S. to which agrees Epiphan . Scholasticus's Version . But his rendring [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Custodes , Keepers ] I like not , I should rather translate the term thus , those that made their abode for some time in the Church , upon account of praying there . Vales. f In the Sfortian M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoiled , which I think to be better than ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehended , or contained . ] Vales. g I made good this place from the incomparable Allat . M. S. Our other ▪ M. SS . make no alteration here : but when I perceived the vulgar reading ( which is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. and it ran to the adjatent Porch , even to the street ) to be wholly un●outh , I was not scrupulous of admitting the reading of the Allat . M. S. which is this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and the Well therein overflowed with bloud , which ran even into , &c. ] Socrates says , there was so great a slaughter of men , that the Church-yard of Saint Acacius was filled with mans bloud ; and the Well therein overflowed with bloud , in such sort that it ran into the neighbouring Porch , and from thence into the Street . Vales. a This persons name should not be Tatianus , but Dacianus ▪ For so he is called in the Fasti Consulares , and in Ammianus Marcellinus . This man was one of Libanius's chiefest friends ; to whom Libanius wrote very many of his Epistles , which are extant in the fourth book of his Epistles . In the 71 Epistle of that book he mentions his Consulate , and says he was Schollar to one of the Emperours , and Master to the other : his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. But your actions are illustrious , and better than that they should be extinguished . For your Consulate , and the honours bestowed upon you by the Emperours , and your having been one of the Emperours Schollars , and the others Master : Moreover , the stateliness , of your houses , and the numerousness , largeness , and handsomeness of your Bathes : all these things will for ever retain your name , although your body does depart . In the 146 Epistle of the same book , there is extant this Elogue of Datianus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For , to hear such and so many brave exploits of a person , who has erected so many Kingdoms , and has been beneficial to so many men , nor has ever hurt any body , who is eminent for prudence , and has filled the Earth and Sea with the Glory of his name ; is , to a man of discretion , greater than all present or future wealth . And , at the close of the same Epistle , he intimates , that the same Datianus had a Seat at Constantinople ; and that in Antioch and the suburbs thereof , he had Houses and Palaces beautified with Fountaines and Bathes ; to take a view whereof he invites him . Vales. b At this place occurs no trivial difficulty . For the destruction of the City Nicomedia hapned when Datianus and Cerealis were Consuls , in the year of Christ 358 , on the month of August . But the Councill of Seleucia was held on the year following , in the Consulate of Eusebius and Hypatius , in the month of September . These things therefore hapned not in one and the same year . Wherefore it seemeth , that the reading at this place should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the year following . ] Or , if the common reading must be retained , we must understand our Authours meaning to be , that the Councill of Bishops at Seleucia was held on the same year with the Ariminum Councill . Vales. c This Leonas was Questor of the sacred Palace : and Lauricius was Comes of Isauria , as Ammianus Marcellinus doth attest . Vales. * Or lives . a The reading of this place is in the Allat . M. S. more full , thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have exprest in our version ; it being confirmed by Epiphanius Scholasticus , ( only he puts Leonas before Lauricius , which is undoubtedly truest : ) and by Epiphanius , in Haeres . Semiarian . cap. 25. where this profession of Faith is recorded entire . Vales. See Epiphanius , Edit . Petav. pag. 872 , &c. * See this term explained at chap. 30 , of this book , note , ( h. ) † See chap. 20. of this book , note ( h. ) ‖ Colos. 1. 15. b This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we look upon , or account ] is wanting in our M. SS . It was first inserted by the publishers of the Geneva Edition , from Christophorson● Version . But in regard we found not this reading in any Manuscript Copy , we took the boldness to expunge it . In Epiphanius , ( in Haeres . Semiarian , pag. 872. ) and in Atbanasius ( in his book de Synod . Arimini & Seleuciae ; ) the reading of this place is thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Catholick Church hath determined them to be alienated [ from it . ] I found the same reading in the Allat . M. S. After these words there follow ( in Epiphanius ) the names of those Bishops , who subscribed this Draught of the Creed ; being in number about fourty . But before those subscriptions , something is added there , which deserves to be set down here . The words therefore in Dionysius Petavius's Edition are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. now , that that Creed lately published at Sirmium , in the presence of the piety of our Emperour , does exactly agree with this Creed , is a thing manifestly known to those who have read that Creed . Then follows another Chapter , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( I doubt not but the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which subscribed . ) i. e. To which they who were present subscribed , Basilius , Marcus , Georgius Bishop of Alexandria , Pancratius , Hypatianus , and most of the Western Bishops . Vales. c In the Florent . and Allat . M. SS . as saies Vales. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have exprest in our Version . But Valesius follows the other reading , which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it had the knowledge of before . ] d Nay ; long before Cyrill , the Donatists appealed from the determination of the Council of Orleans . For thus the Emperour Constantine speaks concerning them in his Epistle : ò rabida furoris audacia ! Sicut in causis Gentilium solet , appellationem interposuerunt : i. e. O the outragious audaciousness of fury ! As 't is usually done in the cases of the Heathens , they have put in an appeal . Vales. e These two lines [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a general consent they might pa●s a definitive sentence against the persons accused . For they had cited some other persons besides , that were accused , ] were at this place , wanting in the common Editions ; we have inserted them from the Florentine and Sfortian M. SS . To which agrees Epiphanius Scholasticus's Version . But Christophorson made up the chasme at this place very unhappily by conjecture : whence it appears , that he had no Manuscript Copies of Socrates , but various readings only , gathered from the Margins of Printed Copies . Vales. f This persons name should be Uranius ( not Ursacius ; ) so he is called in Athanafius's book , de Synod . Arimin . & Seleuciae . pag. 880. which name also Epiphanius Scholasticus gives him ; as does likewise Epiphanius , ( in Haeres . Semiarian . ) who names him among the Bishops that subscribed the Acacian Creed . Vales. g In the Florentine and Allatian M. SS . this person is named ( not Theodorus , but more truly ) Theodulus . For that is his name in Athanastus , Epiphanius , and Philostorgius . When this Theodulus had been divested of the Bishoprick of Chaeretapi , in the Council held at Seleucia , he was afterwards ordained Bishop of Palestina by the Eunomians , as Philostorgius relatet . Concerning Leontius of Tripolis you may meet with many passages in Philostorgius . Vales. h Into his See they put one Philippus a Presbyter of Scythopolis , as Epiphanius attests , in Haeres . Semiarian . Vales. * Or , by making their defence . i It should be but one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So the Greeks term the Libels of protestation , ( or , protests , ) which were usually deposited with the Acts. We meet a form of one of these Libels , at the close of Athanasius's Epistle ad Solitarios . I suppose , that two Libels of protestation were delivered by the Council ; one to Leonas the Comes ; another to Lauricius President of Isauria . Vales. a In the Old Fasti ( put forth by Jacobus Sirmondus under the name of Idatius , ) there is this Record concerning this thing : Eusebio & Hypatio , his consulibus primum processit Constantinopoli praefectus Vrbis , nomine Honoratus , die tertio Idû● Decembris : i. e. in the Consulate of Eusebius and Hypatius a Praefect of Constantinople was first made , his name Honoratus , on the third of the Ides of December . Vales. b Before the Emperour Constantius had made a Praefect of the City at Constantinople , the Province Europa ( the chief City whereof was Constantinople ) was governed by a Proconsul ▪ as Socrates here attests . Athanasius mentions this Proconsul , in his Apologetick de Fugâ suâ , not far from the beginning ; where he says that the Emperour Constantius wrote Letters to Donatus the Proconsul ▪ against Olympius Bishop of Thracia . In the Emperour Constantius's Epistle also , which he wrote to the Senate and Constantinopolitan-people concerning the praises of Themistius , there is mention of this Proconsul ; at the close of that Epistle . Vales. c That is , the Greed which had the Consuls names praefixt . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ So this place is worded in the Original . What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were , I have long since explained in my notes on Amm. Marcellinus ▪ to wit , the Bodies or Sodalities of Officials or Apparitours who attended upon the Presidents and Governours of Provinces . It was their duty to collect the tribute from the Inhabitants of the Provinces , and to put in execution the Presidents Orders . Further , as they who had listed themselves in the Camp-milice , stood obliged by a Military-oath , and enjoyed not a compleat liberty , but were bound in a servitude as it were , till such time as they were disbanded , ( as Suidas declares , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so those Officials , who followed the City-milice , were bound to this employment as it were , and lyable to the Offices of their Milice ; and their Farms , as well as those of the Decurions , were incumbred with these burdens , as 't is apparent from the Theodofian Code . Vales. e In the Alexandrian Chronicle , seventy two Bishops are said to have been present at the Constantinopolitan-Synod , in the year of Christ , 360. Vales. * Or , who is the only begotten born , the only of the only Father , &c. * Substance . f In Athanafius's book de Synodis , pag. 906 ▪ the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nor ought , &c. ] to which agrees the Version of the Latine Translatour . Which is also confirmed by Athanasius himself , in the same book , pag. 905 ▪ the place we will quote by and by . Vales. a Satala was a Town in Armenia ; of which there is frequent mention amongst the Antients . But in Macedonia , no mention is made of a City of this name by the Ancients . Wherefore I judge , that instead of Macedonia , it should be Armenia , here in the Greek Text. Vales. a Sozomen , book 4. chap. 24. says 't was at Neocaesarea . Vales. b These words of Socrates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who had an aversion for , or , detested the Churches ] are not to be understood of all those who declined the Churches : but they must be joyned to the foregoing words , and are to be meant of those persons , who by Eustathius's perswasion had separated themselves from the converse of their wives . Eustathius perswaded these men to avoid the Churches assemblies , and not to communicate with other believers ; but that , being as it were pure and perfect , they should participate of the sacred Mysteries by themselves at home . See what Epiphanius has related concerning this Eustathius , in his Hare●●e of the A●riani ▪ and Basilius , in his Epistles . Vales. c I am not of Socrates's opinion , who makes the Synod of Gangra ( wherein Eustathius was condemned ) to have been after that assembled at Seleucia , and after the Constantinopolitan-Synod . Sozomen ( book 4. chap. 24. ) makes the Synod of Gangra to be ancienter than the Council of Antioch , which was held at the Dedication in the year of Christ 341. Indeed , Baronius ( at the year of Christ 361. ) places the Synod of Gangra in the reign of Constantine the Great . But he is confuted both by Socrates and Sozomen . For Socrates makes that Synod to be later than the Seleucian and Constantinopolitan Synod . But Sozomen places it after Eustathius's deposition , which was done by Eusebius Bishop of Constantinople . Now , Eusebius thrust himself into the Constantinopolitan ▪ See in Constantius's reign , as 't is agree'd amongst all men . Lastly , Basilius ( in his seventy fourth Epistle , which he wrote to the Western Bishops against Eustathius Bishop of Sebastia , ) makes no mention of the Council of Gangra . Whence 't is manifest , that at such time as Basilius wrote that Epistle ( which he did in Vaten●'s reign , ) the Council of Gangra , wherein Eustathius was condemned , had not been held . Some one will peradventure say , ( which is objected by Baronius ) that that Eustathius condemned in the Synod of Gangra was a different person from Eustathius of Sebastia . But this is gratis dictum , no● is it founded on the authority of any Authour . Vales. d I have rendered this place so , as to refer these words [ to Ariminum ] to these [ they sent : ] which Version of ours is confirmed by Athanasius , in his book de Synodis , pag. 905 ▪ his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. Having written these things in Isauria , they departed to Constantinople , and repenting as it were [ of what they had done , ] according to their usual manner they altered their Draught : and when they had added some words , [ to wit ] that [ the term ] subsistence should , not be used in relation to the Father , and the Son , and the holy Ghost , they sent this [ form of ] the Creed to th●se at Ariminum , &c. Which passage in Athanasius , Socrates does seem to transcribe here , Epiphanius Scholasticus and Christophorson have rendred this place to this effect ; Having done this , they sent the Creed read at Ariminum together with its supplement , &c. Vales. * Constantinople . e I perfected and mended this place from the Florentine and Sfortian Copies . Concerning the Consecration of this Church , it is thus recorded in Idarius's Fasti : Constantio decimo , &c. In Constantius's Tenth and Julianus's third Consulate , the Great Church at Constantinople was consecrated , on the fifteenth of the Kalends of March. Cedrenus ( in his Chronicon ) says this was the second Consecration of this Church . For it was first consecrated , says he , by Eusebius Bishop of Constantinople . But being afterwards ruined , it was re-edified by Constantius Augustus , and consecrated by Eudoxius . See the Chronicon Alexandrinum , where many passages ( in no wise trivial ) occur concerning this Consecration . Vales. a I can scarce believe , that Meletius was translated from Sebastia in Armenia to the Episcopate of Beroea . For Sozomen and Theodoret , and ( before them ) Jerome do affirm , that he was translated from Sebastia in Armenia to the See of Antioch , making no mention of his being Bishop of Beroea . Theodoret says only thus much , that upon Meletius's being promoted to the Bishoprick of Sebastia , perceiving a contumacy in those under his charge , he retired from thence to some other place . Then therefore he went to Beroea , as I conjecture ; but he presided not over the City of Beroea . This mistake of Socrates's was perceived by Baronius , at the year of Christ 360. Which he corrects so , as to affirm , that Meletius was translated from Beroea to Sebastia , not from Sebastia to Beroea . Which , as I suppose , is not true , in regard neither Theodoret nor Sozomen have affirmed that concerning Meletius . Vales. b This persons name is written sometimes with an [ e ] thus Meletius ; sometimes with an [ i ] thus Melitius . See Eusebius's Eccles. Hist. book 7. chap. 32. note ( a ) pag. 138. a Translatours understood not this place . And yet they might have been informed from Harpocration's Lexicon , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here used , ) does signifie adulterate , or , counterfeit ▪ by a Metaphor taken from money which has a false stamp . Socrates therefore calls Homoiöusios ( For so 't is to be written , agreeable to the Florentine and Sfortian Manuscripts ; and the import of the term is , that the Son is of a substance , or Essence like to the Father : ) an adulterate name , because 't is corrupted , and counterfeitly put instead of Homoöusios ( i. e. that the Son is of the same substance , or Essence with the Father : ) which is the name of the true and uncorrupted Creed . Further , the Acacians rejected as well the term Homoïousios ▪ as Homoöusios ; and retained only Homo●os ( i. e. like the Father ; ) and wholly abhorred the term Ousia ( i. e. Substance . ) Vales. * That is , that the Son is of a Substance , or Essence like to the Father . b This place is corrupted by a transposition of the words ; which may easily be rectified thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from thence forward manifestly asserted the term Homoiousios , whereas before this they had not openly owned it . Nor do I doubt but Socrates wrote thus . Christophorson and Musculus apprehended not the meaning of this place . But Epiphanius Scholasticus's rendition of it agrees with our Version : only instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as many as ▪ the reading in his copy seems to have been [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for as many as ] which displeaseth us not . Vales. * That is , Adversaries , or Opposers of the holy Spirit . c In the Allatian Manuscript , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Hellespont ] Vales. † That is , Like the Father . * They termed them Anomoei , because of their asserting the Son to be unlike the Father . † They had this name , in regard they maintained the Son to be made of nothing , or , of things which are not . See Athanasius , pag. 906. Edit . Paris ; whence Socrates borrowed these names for these Hereticks . * 1 Cor. 11. 12. † Or , Fallacy . d In the Allatian M. S. he is called Erennius ; where this whole passage is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. At Jerusalem , Cyrillus having been deposed , as has been said , Erennius succeeded in that Church : after whom , E●racius ▪ and after him Hilarius . But Jerome ( in his Chronicon ) calls him Irenius : for this is the reading in the most correct copies , and in Johannes Miraeus's Edition ; Maximus Hieroso●ymorum Episcopus moritur . Post quem , Ecclesiam A●iani invadunt , id est Cyrillus , Eutychius , rursum Cyrillus , Irenius , tertiò Cyrillus , Hila●ius , quarto Cyrillus : id est , Maximus Bishop of Jerusalem dies ; after whom , the A●ians invade that Church , that is , Cyrillus , Eutychius , Cyrillus the second , Irenius , Cyrillus the third , Hilarius , Cyrillus the fourth . In Nicephorus Constantinopolitanus's Chronicon , he is very corruptly called Arsenius . Vales. Maximus Bishop of Jerusalem had at his death ordained Heraclius to be his successour . But Acacius Bishop of Caesarea , together with some other Arian Bishops , slighting his ordination , substituted Cyrillus in the room of Maximus being now dead . This Cyrillus degraded Heraclius from his Episcopal dignity , and reduced him to the degree of a Presbyter ; as Jerome relates in his Chronicon . Vales. a The Arians asserted a tenet neer of kin to this of the Apollinaristae , or Apollinariuns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Arius ( says Athanasius de Adv. Christi , ) prosesses the flesh only to be the Cover of the Deity : and asserts the Word to have been in the flesh , in the stead of our inner man , that is , the soul. In this opinion he was followed by Eunomius , as Theodoret informs us , Contr. Haeres . book 5. chap. 11. But the Apollinarians differred from him : for they distinguished ( as we may see from this passage in our Socrates ) between the soul and mind of man ; acknowledging ( in the second Edition of their Heresie ) that God the Word assumed an humane Body and a Soul ; ( which latter Arius and his crew denied ) but not the mind , or spirit of man : the place whereof was supplied , said they , by the Word it self . This Phylosophick notion ( making Man consist of three parts , a body , a soul , and a mind ; ) they borrowed from Plotinus ; so says Nemeseus in his de Nat. Hom. * Or , Proceeded to a War against , &c. Notes for div A38749-e371270 a We have the same account in Idatius's Fasti : Tauro & Florentio . his Coss. &c. in the Consulate of Taurus and Florentius , Constantius Augustus died at Mopsucrinae in the confines of Cilicia a Province of Phaenicia , on the third of November . And Julianus made his entry into Constantinople on the eleventh of December . But , what Socrates adds , to wit , that Julian was proclaimed Emperour in that City , must be so understood , not as i● that were the first time of his being saluted Emperour . For he had been proclaimed Emperour in the Gallia's a long while before , whilst Constantius was alive . But , upon his entry into Constantinople , he was declared Emperour by the senate and Constantinopolitans , and ●ook possession of the Empire of the East . Vales. * That is , Gallus and Julianus . b There are several Epistles of Libanius's extant , written to this Nicocles ; particularly the seventh Epistle of his fourth book , wherein Libanius excuses the insolency of a Citizen of Antioch , who had abused him : amongst other passages he says , that the fault of one Citizen was not to be ascribed to the whole City . For in a City containing an hundred and fifty thousand inhabitants , 't is not to be wondred at , if one bad Citizen be ●ound : wheras ; neither in your Sparta ( which yet has Lycurgus for its Law-giver ) all are alike good and generous . Vales. * That is , Constantinople . c This Oration of Libanius's Against the School-masters is not ( to my knowledge ) now extant . Vales. d Maximus of Epirus , or the Philosopher of Bizantium is mentioned by Suidas : he wrote concerning insoluble Questions , and concerning numbers ; as also a Comment upon Aristotle , which he dedicated to Julianus the Emperour , his Scholar . Now , if this be true , Julianus had two Maximus's his masters in Philosophy , the one an Epirote , or a Byzantine ; the other an Ephesian . There is extant an Elogue of Maximus the Ephesian in Libanius's fourty first Epistle of his fifth book , his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and the Philosophy , which he received from Maximus the Improver of Philosophy whilst be lived , and its Extinguisher when he died . Vales. e Epiphanius Scholasticus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term here ) a Crown of Laurel , with which the Cities were usually adorned . Indeed , the Provinces of the Roman Empire were wont to be represented in this habit , wearing Crowns like Towers upon their heads ; as may be seen in the Notitia Imperii Romani . Yet any one may conjecture , that this place should be thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which the Cities adorn the Emperours . Vales. * Or , Chief Priest. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the phrase here in the original ) is by Epiphanius Scholasticus rendred thus ; quaesitâ occasione , he took an occasion , &c. But there may be another rendition of these words , thus : By doing hereof , he raised a Civil War against Constantius , having undertaken an expedition against him . Vales. g The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie here , to be fulfilled , compleated , or perfected , Epiphanius Scholasticus therefore renders it thus : non enim fine multo sanguine studium ejus Philosophi poterat adimpleri , i. e. for the desire of this Philosopher could not have been accomplished without much bloud . Musculus's Version ( which is declarari , could not have been declared ) and also Christophorson's ( which is , intetnosci , could not have been discerned ) are in my judgment absurd . Vales. * Or , Force . † Or , without the damage of others . h Translatours perceived not that this place was faulty . I doubt not but Socrates wrote thus : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rapines of Eusebius the principal person of the Bed chamber to him . ] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Provost , or chief Officer of the sacred Bed-chamber , which Office Eusebius then bore . Socrates does frequently use this word in this sense ; as we may see in his second book chap. 2. Vales. i Gregory Nazianzen , in his former Invective against Julian , does confess also that the publick way , or manner of travelling and conveying of necessaries from place to place , was well rectified by Julian . For Constantius had impaired it much , by allowing the Bishops every where the use thereof , that they might come to the Synods 〈◊〉 by him . But , what regulations Julianus made in this matter , 't is hard to determine . And yet we may conjecture from Socrates's words , that the way of travelling by Chariots ( which was also called the Cursus Clavularis , ) was put down by him , and that travelling on Horse-back ( upon Horses provided for publick uses ) remained only in use . Johannes Lydus has treated at large de publico Cursu , in his book de Mensibus . Vales. * See Eusebius's Eccles . Hist. book 6. chap. 19. note ( p. ) ‖ The Persians suppose Mithra to be the Sun to whom they offer many sacrifices . No person was initiated into the Mysteries hereof ▪ before he had arrived to them by certain degrees of torture , and had declared himself holy , and approved by sufferings . † That is , A secret place in the Heathen Temples , to which none but their Priests had access . a Or , by all manner of treacheries ▪ for that 's the reading in the Sfortian M. S. Vales. a For an account of the reasons of the Alexandrians hatred towards Georgius , consult Ammianus Marcellinus , book 22. pag. 223 , &c. Edit . Paris 1631. See also Epiphanius , in Heres . 76 , to wit , that of the Ano●oe● . Vales. * Or , good-behaviour . b In the Florentine and Sfortian M. SS . instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] wherefore , I doubt not but this whole place is to be thus restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But when you had repressed your fury , &c. Vales. c He means Artemius , Commander in chief of the Forces in Egypt ; as he is stiled by Theodore● , ( book 3. chap. 17. Eccles . Histor. ) who relates , that he was deprived of his estate , and beheaded by Julian ; because , being Captain of Egypt in the reign of Constantius , he had broken many images . It was he , who allowed Georgius the Arian a guard of souldiers for his assistance , whilst he destroyed the heathen Temples in Alexandria . See our notes on Amm. Marcellinus , book 22. pag. 228. The Martyrdom of this Artemius is extant in Simeon Metaphrastes , in which many things are contained that do much illustrate the History of those times . Vales. d In that Edition of Julianus ' s works published by Petavius , printed at paris 1630 , ( where this Letter of Julianus's to the Alexandrians is reckoned to be his tenth Epistle ▪ ) and in Nicophorus ( book 10. chap. 7. ) the reading and punctation of this passage is thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best version of which passage ( for no less than four have rendred it into Latine ) is Langus's ; who his rendred it thus : Qui meliu●●ibi ipsi consuluisset , si moderate vobiscum & civiliter , nec tam tyrannic● ab initio egisset . We have followed the same sense in our ●endition . But Christophorsons Version is reprovable , both for his inserting the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ] contrary to the authority of all Copies ; and also , because he excuses Artemius Commander of the Forces in Egypt , as if he had carried himself civilly and moderately at the beginning of his Government . It would certainly have been most absurd should Julian have excused him , whom he had ordered to be executed as a Criminal . If any one therefore has a mind to follow our Version , 't is b●t inserting one particle only , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But perhaps , &c. But Petavius ( in his notes on this Epistle of Julianus ▪ see the sorementioned Edition ) has produced another emendation from some M. SS . Copies ; after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had preserved himself . &c. Vales. c The reading in the Florent . M. S. and in Nicephorus is better than that in the vulgar Editions : it is thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with that we sent , &c. ] Vales. * Or , produce them undefiled with bloud before the Gods. f In Nicephorus the reading is truer ; where the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grandfather ] is left out ; and the clause is thus worded [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon account of our Uncle whose name we bear . ] He means Julian Expresect of Egypt ; concerning whom Amm. Marcellinus relates much . In Julianus's Epistles , both readings are retained thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon account of our Grandfather and Uncle whose name we bear . But this reading is not to be endured ; for , what reason has Julianus to mention his Grandfather here ▪ Sozomen does confirm Nicephorus's reading , as we may see , book 5. chap. 7. Eccles. Hist. Vales. g I doubt not but this place should be thus worded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . Vales. h The reading should doubtless be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but do also still , &c. i It must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be published . ] We have spoken concerning this clause ( which was usually annext to the Emperours Edicts ) in our ▪ Annotations on Eusebius , and think it superfluous to repeat it here . Vales. a Eusebius and Lucifer were not the only persons who entred into a consult about repairing the decayed state of the Church , and establishing the Canon of Faith ; but other Bishops besides them , who by Julianus's Edict were at that time recalled from Exile : to wit , Hilarius , Asterius , and the rest , as Theodores truly remarks , book 3. chap. 4. Eccles. Histor. These Prelates , moved thereto by a zeal to the Catholick Faith , took in hand to reduce Hereticks and Schismaticks to the path of Truth , and recall them to their former Concord . Therefore , what Baronius says , to wit , that Eusebius and Lucifer were created Legates of the Apostolick See by Liberius , in order to their repairing the state of the Church , can in no wise be true . For the same must have been said concerning Hilarius and the other Prelates . Besides , Rufinus does expresly disprove this . For he relates , that Eusebius and Lucifer were Commissionated with this Legantine power by the Alexandrian Synod . Vales. a Socrates borrowed this out of Rufinus ▪ who ( in book 1. chap. 27. Eccles. Histor . ) has these words : Lucifer autem cùm exoraretur ab Eusebio , &c. But Lucifer , being entreated by Eusebius , that they might go together to see Athanasius at Alexandria , and in a general Consult with those Prelates that were left , determine concerning the state of the Church ; refused to be present himself , but sends his Deacon is his Deputy . But from the Synodick Epistle , which Athanasius wrote in the name of the Alexandrian Synod to the Catholick Bishops which were in the City of Antioch , we are informed that Lucifer sent two of his Deacons to the Synod of Alexandria , Herennius and Agapetus ; whom he sent after he had Ordained Paulinus Bishop of Antioch . For the Legates of Paulinus himself were present at this Synod , and subscribed Athanasius's Synodick Epistle . For these things were transacted thus . Soon after Eusebius's going to the Alexandrian Synod , Lucifer together with these two Bishops Cy●atius and A●a●olius ( the one whereof was Bishop of Palius , the other of 〈…〉 , ) created Paulinus Bishop of Antioch . Who , immediately after his Ordination , sent his Legates Maximus and Calamerus to the Alexandrian Synod . Also , Apollinaris Bishop of La●●i●ea ( who had a peculiar Sect. and a Bishop of his own faction , at Antioch ) sent his Legate ▪ at the same time . The Bishops of Egypt therefore who were met at Alexandria , when they had heard that Eusebius , Asterius , and Lucifer's Legates were sent by Lucifer , Cymatius , and Anatolius , and when they had admitted the Legates sent by Paulinus and Apollinaris ; departed every one to their own Sees , and gave order to Athanasius and some other Bishops who continued at Alexandria , that they should write a Letter to the Bishops convened at Antioch , concerning receiving the Hereticks and Schismaticks into communion , how they ought to behave themselves in that affair . In obedience to their Order , Athanasius wrote a Letter to the Bishops convened at Antioch , to wit , to Lucifer , Eusebius , and Asterius , ( for these were now returned from the Alexandrian Synod : ) Cymatius , and Anatolius . This Letter is extant in Athanasius's works , which Baronius supposed to be the Synodick Epistle of the Alexandrian Synod . But 't is manifest from the Contents of that Letter , that it was not written from the Synod it self , but from Athanasius ; nor was it sent to all the Bishops , but to those of Antioch in particular . Which may be concluded both from the inscription it self , and also from the Text of the whole Letter . For he treats therein concerning the affairs of the Antiochian Church only , as ( besides others ) we are informed from this passage : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which place Athanasius's Translatour has rendred ill : the import of it in English is this ; invite therefore to you all those that are desirous of continuing in peace with you , especially those who celebrate their conventions in the Old City , and such as [ come ] from the Arians . Athanasius means those that adhered to Meletius Bishop of Antioch . For they , being Separatists from the Eustathians , had their Religious meetings in the Palaea ( that is , in the Old City , ) as Theodoret attests , book 2. chap. 31. and book 3. chap. 4. Eccles. Histor. Athanasius speaks of the same persons afterwards in the said Epistle ; and distinguishes those that had their meetings in the Old City , from the followers of Paulinus , that is , the Eustathians . For Paulinus was one of their number . Those therefore that had their assemblies in the Palaea can be no other than Meletius's favourers , whom Athanasius does most especially commend . Vales. * Book 2. Chap. 44. a This clause is thus worded in the Greek [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] where the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ought in my judgment to be expunged , as being unnecessarily inserted here by some careless Transcriber out of the foregoing line , where it occurs . But Nicephorus ( book 10. chap. 14. where he writes out this passage of Socrates ) makes use of the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] either because that was the ▪ reading in his Copy ; or else in regard he thought [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was to be so explained . Vales. b Nicephorus ▪ ( at the book and chapter now mentioned ) calls this person Cyrillus . But , from the authority of the Florentine and Sfortian M. SS . we have termed him Berillus . Our emendation is confirmed by Epiphanius Scholasticus's Version . Berillus was not Bishop of Philadelphia , as Socrates says here , but of Bostra ( or of Bostri ) in Arabia : he denied Christ to have been God before his incarnation , as Eusebius informs us , book 6. chap. 33. of his Ecclesiastick History ; where see note ( a. ) That passage of Origens must be understood concerning this Heresie of Berillus's , which occurs in his Comment on the Epistle to Titus : where his words are these : Sed & eos qui hominem dicunt Dominum Jesum , &c. Also those , who affirm the Lord Jesus to be a man fore-known , and predesigned , who before his coming in the flesh had no peculiar existence of his own , but that being born man he had the Deity of the Father only in him ; these persons , I say , cannot , without great danger , be accounted members of the Church . This passage occurs also in Pamphilus's Apologetick in defence of Origen . And Gennadius has mentioned it , in his book De Dogmatibus Ecclesiasticis , cap. 4. Vales. * Essence , or Substance . † Subsistence , Existence , or Personality . ‖ See Euseb . Eccles. Hist. book 7. chap. 6. note ( b. ) This was the difference betwixt the Sabellian and Arian Heresie ▪ Sabellius confounded the persons in the sacred Trinity , Arius divided the substance . c The Acts of the Synod of Alexandria are not now extant ; but 't is sufficiently apparent , both from that Synodick Epistle which Athanasius wrote in the name of that Council , and also from hence , because the Great Athanasius was present at that Synod , that what Socrates here says is false . For , as to the Synodick Epistle , there occurs no such passage in that , as this , that the terms Ousia and Hypostasis are not to be used as often as we speak concerning God. Nor , would Athanasius ever have suffered that to have been determined in his Synod , which does manifestly contradict the Nicene Creed . For in that Creed the term Ousia does occur . Socrates seems to have been deceived by this passage in the Synodick Epistle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And , by the grace of God , all persons , after such interpretations of those terms , unanimously agreed , that that Creed , which the Father 's made profession of at Nice , was better and more accurate , and that in future , it was sufficient , that the terms thereof should be made use of . In which words , the terms Ousia and Hypostasis are not condemned : but this only is asserted , that it is more safe to use the terms of the Nicene Creed , than these , of three Hypostasis's and of one Hypostasis . For the debate at that time was only concerning these words ; some affirming there were three Hypostasis's in the sacred Trinity , as did the followers of Meletius : others , with Paulinus , professing there was but one Hypostasis . But no question was then started concerning the term Ousia . For both sides asserted that there was one substance in the Trinity . How therefore can that which Socrates here says stand good , to wit , that it was Decreed in the Alexandrian Synod , that these terms Eusia and Hypostasis were not to be used concerning God ? Perhaps also Sabinus ▪ ( whose Collection Socrates had diligently perused ) had led him into this mistake . Vales. * They mean , I suppose those words of the Apostle at Hebr. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Character of his Subsistence , or ( as our English Version words it ) the express image of his person . Some of the Antients were very cautious about acknowledging three Hypostases in the Deity . Particularly S r Jerome , who thought that the term Hypostasis in this Text signified Substantia : and therefore in his Version 't is thus rendred figura substantiae ejus , the figure of his substance . See D r Owens account of this phrase , in his Exposition on the Hebrews , pag. 55 , &c. Edit . London . 1668. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the names , ] which is the common reading ▪ the Florentine M. S. words it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of those named . ] But Nicephorus maintains the common reading ; for he has recorded this passage of Socrates thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which his Learned Translatour Langus has thus rendred : Sed tribus usurpatis nominibus , res quaeque in Trinitate tripliciter distincta peculiari subsistentiâ suâ intelligatur . But I cannot approve of this rendition , in regard it recedes too far from the Authours words . Langus was puzled with these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the names , ] and not without reason . For the bare name of the Father , Son , and holy Ghost , is neither believed , nor asserted to be God ; but the things [ or persons ] signified by those names . Wherefore , the reading in the Florentine M. S. is , in my judgment , to be preferred before the vulgar reading ; and we have rendred it accordingly . Vales. e Irenaeus Grammaticus was an Alexandrian , the Scholar of Heliodorus Metricus , who by a Latine name was called Minucius Pacatus . He wrote many books concerning the propriety of the Attick Language . For he compiled three Books of Attick names , and as many more de Atticâ consuci●dine in dictione & in prosodia , which were alphabetically digested : he composed one Book also de Atticismo , as Suidas relates in his Lexicon . Vales. f Nicephorus ( book 10. chap. 15. ) reads this passage otherwise . For , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if any one should term ] he words it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another stiles it the Lees in an Hogshead . ] Epiphanius Scholasticus translates this place thus : Apud Menandrum vero veluti faeces quae ex vino colliguntur in dolio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , subsistentiam designare dicit . But , I think that there is another sense of these words ; to wit , that Menander should term Sauce Hypostasis , because it settles in the bottom of the dish , like Lees , or Sedement , in an Hogshead . Vales. * That is , Substance . † Unmixt ▪ or uncompounded . a In Athanasius , pag. 705. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrannically acted against us : ] But I do rather approve of Nicephorus's reading , to wit , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrived against us ; ] which Epiphanius Scholasticus has followed in his Version . Vales. * 1 Sam. 22. 2. † Or , send forth . * Or Midian ; See Exod. 2. 15. † 1 Sam. 19. 11 , &c. * See 1 Sam. 21. the Septuagint ( the words of which version Athanasius quotes here ) calls this man Abimelech : but in the Hebrew his name is Abimelech . † Or , Obadiah . See 1 Kings 18. 13. ‖ 2 Cor. 11. 32 , 33. * Numb . 35. 11. † Matt. 10. 23. * Matt. 24. 15 , 16 , 17 , 18. * Matt. 2. 13. * See Matt. 12. 14 , 15. † John 11. 53 , 54. ‖ John 10. 58 , 59. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather consider them ] we follow the reading in the Edition of Athanasius , which is thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. or rather hear them , ( for they see them not , ) ought they not , according as 't is written , to be burnt with fire , &c. Which reading Epiphan . Scholasticus followed , as 't is apparent from his version . But Musculus and Christophorson joyn these words [ according as 't is written ] with these [ for they see not ; ] as if Athanasius had alluded to that saying of the Gospel , Matt. 13. 13 ; they seeing , see not : which rendition I like not . For the Arians could not then see those things , which had been done long before their age . I am also of the same opinion with Langus , that the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , burnt with fire ] is to be understood of eternal fire , or of fire sent from heaven . Lastly , the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] seems to be used here instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall they not , ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought they not , ] and we have rendred it accordingly . Vales. * Matth. 14. 13. c All Translatours have rendred this place ill ; excepting Langus only , Nicephorus's Translatour : whose rendition of it is this : Qui semel blasphemare , & maledictis eum incessere consult● instituerunt , i. e. who have once already with deliberation undertaken to blaspheme and assail him with slanderous reproaches . For he means the Arians , who rancked Christ amongst the creatures . Vales. * Or , was in our Saviour . † Or , was in the Saints . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passions , or , affections of our infirmity . * John 7. 30. † John 2. 4. * John 7. 6. ‖ Matt. 26. 45. a The term here in the original is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , defences , ] which is in no wise agreeable here . Therefore , instead thereof , Nicephorus substituted these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his own nets . ] In my judgement , it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his own promises ; ] and so Epiphanius read it , as appears by his Version . But Rufinus ( book 1. chap. 30. Eccles. Hist. ) has this passage only ; sed constringeb●●ur , &c. But he was bound by the bond of his Legate , who by his authority had subscribed in the Council . Afterwards , Rufinus adds these words concerning Lucifer , si vero recepisset Alexandrini decreta concilii , &c. But , ●ad he admitted of the determinations of the Alexandrian Council , he saw that all his attempts must have been frustrated . But I see no reason why Lucifer should reject the Alexandrian Synod● determinations . For that Synod had approved of Paulinus's ordination , as I have remarkt before from Athanasius's Synodick Epistle . And whereas Eusebius subscribed that Epistle , he also may seem to have approved of Lucifers Ordination of Paulinus . Yet , the same Eusebius coming to Antioch after the Alexandrian Council , and perceiving the disagreement between the Catholicks , would communicate with neither party , as Rufinus attests in the forequoted book and chapter : that is , he abstained as well from Paulinus's as Meletius's communion . Vales. * That is , the Homoöusian Faith. a Concerning these little Synods , or Conventicles , of the Macedoniani , this passage in Basilius's 72 Epistle , Ad Ev●senos is to be understood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There is not amongst us one saith at Seleucia , another a● Constantinople : a third a● Zela , a fourth at Lampsacum ▪ and a fifth at Rome . Vales. * See book . 2. chap. 39. b This was with good reason objected against the Macedonians , that whereas they dissented from the Acacians in the Draught of the Creed , and were deposed by them in the Seleucian and Constantinopolitan Synod ; yet notwithstanding this , they communicated with them . Basilius , 't is certain , accuses them upon this account in his 73 Epist●e ad suos Monachos . Basilius's words there are to be understood concerning Eustathius and the Macedonians , who blamed Basilius , because he had heretofore communicated with Eudoxius , as 't is apparent from his 79 th Epistle to Eustathius . Vales. c Nicephorus understood this passage of Socrates otherwise ; he words it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Why do you now dissent from the Acacians , with whom you have heretofore agreed and communicated ? Nicephorus therefore seems to have taken these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill now ] for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hitherto . ] But I like not this exposition , and am of opinion , that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did communicate ] is by Socrates used instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do communicate . ] Which Basilius does mightily confirm in his forequoted Epistle , and Epiphanius ( in Haeres . Semiarian . ) Where he says , that although the Semiarians were divided into several factions , yet they dissented in words only , but in reallity agreed in the same opinion : in so much that it would be very difficult to assign the point wherein they disagreed amongst themselves . But upon a more mature consideration of the matter , I Judge Nicephorus's sense of these words to be truer . For Socrates says , that Eleusins , Eustathius , and the rest of the Macedonians did at this time ( that is , in the Reign of Julian ) first make up a Body of their own Sect , and , having convened Synods , did confirm the Creed of the Antiochian Synod , and anathematize Acacius with his followers : and that when they were questioned by some , why they had communicated with the Acacians ( whose Creed they did reject ) so long after the Seleucian Synod ; they returned this answer by Sophronius ; to wit ; the Western Prelates erred , in regard they asserted the Homoöusian Faith : the Easterns , being followers of Aëtius's opinion , professed the Son to be dislike the Father : but we keeping the middle way , do affirm the Son to be like the Father according to his subsistence . This is Sophronius's answer . Which that it may satisfie the question proposed , this must necessarily be understood , to wit ; Since therefore the Acacians entertained the same Sentiments , it need not be wondred at , that we have hitherto held communion with them . Acacius , 't is certain , did profess the Son to be like the Father , in the same manner as the Macedonians did . See Sozomen , book 5. chap. 14. Vales. * Or , substance . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; See chap. 7. of this book . d This place is very intricate . The answer of the Macedoniani ( which Socrates has related above , out of Sabinus ) is obscure enough . But the censure and reprehension of that answer ( which Socrates now subjoyns , ) seems to be much more obscure . Nor does Nicephorus give us any assistance here ; for he has transcribed this passage of Socrates's almost word for word . Notwithstanding , we will endeavour to produce something in order to the illustration of this place . This therefore is our Sentiment . The Macedoniani were asked , why they dissented from Acacius , with whom they had before held communion . In their answer they blamed the Homoöusians and Aëtius . This is nothing to the purpose , says Socrates . For you were not questioned concerning Aëtius , but concerning Acacius ; you do meerly sophisticate : for Acacius , as well as you , does condemn Aëtius's opinion . Now , whereas you condemn Aëtius's opinion , you are not for that reason any whit less Hereticks . For by your own words you are convinced of Novelty or Heresie , whilst you assert the Son to be like the Father according to subsistence . Wherein you dissent as well from the Catholick followers of the Nicene Creed , ( who profess him to be of the same substance with the Father , ) as from the Arians , who asserted him to be a Creature , or dislike in respect of his Substance . 'T is certain , Theodoret ( book 4. Haret . Fabul . ) does say , that Macedonius asserted the Son of God to be every way like to the Father , and that he was the first who invented the term Homoiöusios . He was therefore one of the Semiarians , as well as Acacius . Vales. * See book 2. chap. 20. note ( ● . ) a It must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Euleu●ius ] as 't is apparent from the following words . So Christophorson found the reading to be , as is evident from his Version . See Sozomen . Vales. b He means I suppose , that Basilica [ or Cathedral ] which was in the fourth Ward of the City Constantinople . For this was simply and absolutely called The Cathedral . The other was termed the Theodosian Cathedral , which stood in the seventh Ward of the City , as we are informed from The old description of that City . In the former Basilica therefore , the Image of the City Constantinople's publick Genius had heretofore been placed . For so these words of Socrates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be rendred . For the Greeks do usually call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines term Genius ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Temples of the publick Genius ; see Euseb. book concerning the Martyrs of Palestine , chap. 11. note ( q. ) Vales. a In the Florent . and Sfortian M. SS . the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but revenged i● afterwards ● . ] which reading pleases me best . For Julianus was not afterwards in any instance revenged upon Mark in particular ; but he persecuted all the Christians in general , with that sort of persecution which Socrates relates . Nicephorus met with the same reading in his Copy : for thus he has exprest this passage in Socrates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he was in a very horrid manner revenged for that thing . Vales. * Or , Logicians . a In stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who preferred riches , &c. ] I suppose it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard they preferred , &c. [ Which emendation is confirmed by Epiphan . Scholasticus's Version ; and by Nicephorus's expressing of this passage , in his tenth book , chap. 23. Vales. b The name of this Prefect of Egypt [ who in the Greek is called Prefect of Alexandria ] was Hermogenes , as we are informed from Julian's 23 d Epistle . Vales. * Athanasius . a In my judgment , this passage should be worded thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Those who sought for him , ask't his followers , whether they had seen Athanasius : ] the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing ] being expunged ; which is superfluous . Nicephorus confirms our emendation ; in whom this word [ nothing ] occurs not , either because he found it not in his Copy ; or else in regard he disliked that expression . Further ▪ this whole story is taken out of Rufinus . Vales. * Book 2. chap. 46. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compiled an art of Grammar conform to the Christian mode . † See Scalig . Poct . book 2. chap. 6. * Or , Tragedy that might be represented by Actors . * Or , a multitude of Gods. † Col. 1. 26. * Rom. 1. 18 , 19 , 20 , 21. a At what place this precept of our Saviours [ that we should be skilfull mony-changers ] does occur , is uncertain . For 't is not to be met with in the Gospels . But , in as much as Origen and Jerome do agree , that this command was given by our Saviour , and was afterwards inculcated by the Apostle ; I am of the same opinion with the Learned Usher , who supposes , that that saying of our Saviour was recorded in the Gospel according to the Hebrews . Further , this saying is frequently mentioned amongst the Antients . Amongst the rest , Palladius makes mention of it in the Life of John Chrysostome . See Euseb. Eccles. Hist. book 7. chap. 7. note ( a. ) and the following remark . Vales. * 1 Thes. 5. 21. † Colos. 2. 8. * Titus 1. 12. b Epimenides did indeed predict many things , partly to the Athenians , partly to the Lacedaemonians , and partly to the Cretians , as may be seen in Diogenes Laërtius : ( See Laërtius in Epimened . ) But I never read , that oracles were written by him . Suidas affirms , that he wrote some mysticall and expiatory Poems , and some other obscure things . These therefore must be stiled Oracles . Epimenides was a person incomparably well skilled in Lustrations and Consecrations . In his Lustrations or purgations , he made great use of the Sea-Onyon : and therefore one kind of it was from him called the Epimenidian-Sea Onyon . So Theophrastus , book 7. chap. 10. Hence it appears , why Socrates termed Epimenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Initiator . Vales. * Acts 17. 28. † 1 Cor. 15. 33. * Or , exercising . * That is , Beard-hater . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Greeks do in general term all small and minute-Merchants , because they barter'd their Wares for a mean value . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to buy and sell for gain ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a Merchandizeing trade , as Julius Pollux informs us , book 3. chap. 25. Hence , he was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( says Harpocration ) who had been frequently sold. These Traders are in Latine termed Cociones , Arilatores , and Dardanaril . But Nicephorus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom Socrates here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in English be termed Retailers , such as the Dardanarii heretofore were . Vales. * Hence 't is that Gregor . Nazianzen ( in his first Invective against Julian , ) stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bull-burner . And Amm. Marcellinus ( book 25. pag 294 , Edit . Paris . 1636 3 ) giving a Character of him , says thus : Praesagiorum sciscitationi nimiae deditus , ut aequiparare videretur in hac parte principem Hadrianum : superstitiosus magis , quàm sactorum legitimus observator innumeras sine parsimonia pecudes Mactans : ut aestimaretur si reve●tisset de Parthis boves jam defutures : Marci illius similis Caesaris , in quem id accepimus dictum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b In the original , the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And returns to Tarsus in Cilicia : ] which reading Nicephorus has followed . But in my opinion , it should be thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would return to Tarsus in Cilicia [ and reside there . ] For Julian threatned , that when he returned from Persia , he would go to Tarsus in Cilicia , and would not Winter any more at Antioch . See Amm. Marcellinus , book 23. pag. 239. of our Edition . Vales. c This Oration of Libanius's is in my hands ; 't is transcribed from two M. SS . Copies , the one belonging to Johannes A'tinus , the other to the most eminent Cardinal Francis Barberini . We will ( God willing ) translate this , and more than twenty other Orations of the same Sophista's into Latine , and publish them within a little while . Vales. * There was a Grove in the suburbs of Antioch , called Daphne , which was consecrated to Apollo ; whence he was termed Apollo Daphnaeus . Sozomen spends a great many words in describing this Grove , at chap. 19. books 5. of his Eccles. Histor. a He succeeded Zabinus in the Bishoprick of Antioch , says Eusebius , book 6. chap. 2. Eccles. Histor. The same Authour ( chap. 39. book . 6. ) says that he died in prison ( but Chrysostome ▪ Lib. de S. Babyl . Tom. 9. pag. 669. tells us he was beheaded , ) in Decius's Reign . Where his body was first buried , is not known : but wherever it was , there it rested , till Gallus , Julian's brother , built a Church over against the Temple of Apollo Daphnaeus , ( see Sozom. book 5. chap. 19. ) into which he caused S. Babylas's body to be translated . After this removal of it , mentioned in this chapter , 't was intombed within the City Antioch , in a Church dedicated to his name and memory . * See Rufinus's Eccles . Hist. book 1. chap. 36. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the phrase in the Original ; which neither Musculus , nor Christophorson understood , as appears from their Versions . Vales. a That is , Cyrillus predicted in the presence , &c. For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must not be referred to Christ ; though Musculus and Christophorson both render it so ▪ Nicephorus does evidently confirm our Version , at book 10. chap. 33. Eccles. Histor. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which made the stones of the old foundation of the Temple seeth , or , ●oy●e . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the term occurs , Rom. 8. 37 ; where out English Version renders it , more than Conquerour . a Theodoret ( Eccles. Histor. book 3. chap. 25. ) has recorded this passage of Julian : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 'T is re●orted , that upon the receipt of his wound , he filled his hand with bloud , and threw it up into the air , and said , O Galilean ▪ [ so he termed our Saviour , and the Christians he called Galileans ] Thou hast overcome , &c. b The Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies in this place Protectores Domesticos , The Emperours Guards ; concerning whom we have spoken at large , in our Notes on book 14. of Amm. Marcellinus ; pag. 33. In this sense Socrates uses this term , book 4. chap. 1. This is that Callistus ( if I mistake not ) whom Libanius ( Epist. 120. book 4. ) calls Callistio , friend to Sallustius Pr●fect of the Pratorium . For Libanius attests there ( as well as Socrates does here ) that he was a Poet. Vales. * See Chap. 13. † Or , in the Country of the Persians . a In the original , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , being punished with the loss of the dominion over the Syrians : ] which reading is retained in all our coples . Agreeable to which is Epiphanius Scholasticus's Version ; who renders it thus : Amissâ namque Syriâ , & traditâ Persis Nisibi , For having lost Syria , and surrendred Nicibis to the Persians : And Niccphorus words this passage thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , Moreover , surrendring some places to the Persians , that were tributary to the Romans , I mean the Government of the Syrians , and Nisibis in Mesopotamia . But , Jovianus surrendred not Syria to the Persians . He gave them Nisibis only , and the Countries beyond the Tigris . Wherefore , I doubt not , but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Syrians ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Borders of the Empire ; ] and accordingly we have rendred it . Than which emendation , there is nothing more certain . Socrates himself confirms it , who speaking concerning this matter a little after , in this chapter , says thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ascribed the disgrace of the loss of the Borders to him . Vales. b Between these two words [ encouraged ] and [ death , ] there was wanting in the printed Copies of Socrates this whole line [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But the Pagans bewailed Julianus's ; ] which we have inserted from the Florent , and S●ortian M. SS . Further , from this very one place 't is evident , that Christophorson made use of no M. S. copies , in his translation of Socrates . Vales. * Porphyrius . In the Florent . and Sfortian M. SS . the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard he was out-done by his Son. ] But in Libanius's Oration , which I have read in Manuscript , it is thus worded [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which reading pleases me best . This Funeral Oration of Libanius's concerning the praises of Julian the Emperour , is published indeed by Morellus , in the Second Tome of the said Libanius's works ; but very corruptly . For , two parts in four of it are transposed ; and besides , there are some pages of it wanting . We have some time since found out the transposition of this Oration ; and made up its defects from Jobannes Altinus's Manuscript ; in which Copy this passage is extant , which Socrates does here quote . Vales. * Commendations . * The ill● . † Or , quire . * Porphyrius . b After these words this line [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was wanting in the Printed Copies ; which I inserted from the Sfortian M. S. Vales. * This passage occurs in Nazianzen's second Invective against Julian , pag. 97. Edit . Eton. 1610. † He means Gallus Caesar ; See chap. 34. book 2. and chap , 1. book 3. c In Gregory Nazianzens second Invective against Julian ( out of which this passage is quoted ) the term here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Billius renders , attollebat , he lifted up . But I had rather it should be rendred Libratos , poyzed . Nicephorus retains the vulgar reading , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , represt ; whose Translatour gives this rendition of these words : Humeri , quos subinde jactaret ac reduceret mobiles , i. e. Moveable shoulders which he would sometimes thrust out , at others pluck back . Vales. See M r Nontagu's account of this term , in his notes on pag. 98. of Nazianzens second Invective , Edit . Eton. 1610. * Or , openings of the earth . d This passage is to be made good from Gregorius Nazianzenus , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and we have rendred it accordingly . Vales. e Many of the Antients have undertaken to refute Porphyrius and Julianus's books against the Christians . Methodius , Eusebius , and Apollinaris wrote books against Porphyrius . Cyrillus wrote against Julian ; which books of Cyrillus's are still extant , but are not extraordinarily acute . Vales. f In what books Origen has explained such passages in sacred Writ as might trouble the Readers , and has confuted the fallacious arguments brought against the Christian Religion ▪ 't is hard to assert . For , in his books against Celsus , he has in no wise done this . Nor , was it his design in that work , to explain those passages in the sacred Scripture , which had any difficulty in them , but only to answer Celsus's objections . Perhaps , Socrates does mean Origens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in those books Origen shewed the congruity of the opinions of our Religion with those of the Philosophers , as Jerom informs us in his Epistle to Magnus the Oratour . In order to his effecting of this , 't was requisite for Origen to expound those places of Scripture , which seemed to contradict the sentiments of the Philosophers . Vales. g He mean● his book against Heraclius the Cynick ; the title whereof is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the way of living like a Cynick . For , in the 403 pag. of that book , this passage here quoted occurs . Vales. h In the Sfortian M. S. the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I am better pleased with my former conjecture , which was to read it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those things which are rightly understood by others . Although , the reading may be barely thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those things which are rightly understood . For the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] crept in hither , from the following line . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Florentine M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he deserted . Nicephorus ( book 10. chap. 36. Eccles. Hist. ) words it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abjured . Vales. * See Esai . 7. 9. Socrates quotes the words of the Septuagint ; and we render it accordingly . k Concerning Aristotles Peplum , see what the Learned Guillelmus Canterus has remarkt . Vales. l It should be Dionysius , not Dionysus . 'T is hard to say , who this Dionysius was , who wrote a book with this title . I am of opinion , it was Dionysius Milesius ; who ( as Suidas attests ) wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Historical Circle ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same . Vales. m Suidas relates , that Reginus Grammaticus wrote a book with this title , Polymnemων . Vales. n That Attis is the same person with Bacchus , Clemens Alexandrinus also does inform us ( in his Protrepticon ) in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon which account some will have Attis , deprived of his Genitals , not unfitly termed Bacchus . Demosthenes , in his Oration pro Coron● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. and shouting Euoi Saboi [ these were the usual acclamations of those celebrating Bacchus's Feasts ] and triumphing in words , Hues Attis . Which words of Domosthenes's Harpocration supposed were meant of Attis the Phrygian . But some of the Antients , read not in that place of Demosthenes , Attis , but Ates , which is an Additional name to Bacchus , as is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the Authour of the Etymologicon in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. o Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a race most incomparably the best ] the reading ( as the rule of verse requires ) should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a race ineffable . ] Vales. p Oenomaus a Cynick Philososopher , having been deluded by Apollo's Oracle , resolved to revenge himself ; and wrote a book concerning the falseness of Oracles , to which he gave this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. A discovery of Cozeners : this Eusebius tells us from Porphyrius , in his fifth book De Praeparat . Vales. * That is , his favorite whom he kept to abuse contrary to nature . q Musculus and Christophorson took [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to be a proper name . Langus ( in his notes on Niceph. book 10. chap. 36. ) was of opinion , that instead of Adrias , it should be Adrianus . Indeed , the word Adrias is not to be endured . For no body was ever called by that name . Therefore Nicephorus , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] substituted this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] very erroneously . In this place Socrates means that book of Lucian's , which has this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alexander or The false Prophet . In which book Lucian describes the frauds and impostures of one Alexander a Paphlagonian , who had craftily forged an Oracle . Wherefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Florentine M. S. ) it must be Lucianus . Unless we should say , that Socrates mistook , and ascribed this book to one Adrianus , or Arrianus . Vales. r Before these words I placed a full ▪ point , following herein Nicephorus's authority . Moreover , the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor is he himself ashamed . ] Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Pallium-wearers . a He seems to mean the Taurobolia and Criobolia , after the undertaking whereof , the Pagans believed they were eternally regenerated ; as the old inscriptions inform us . This whole ceremony is incomparably well described at large by Prudentius ; in the passion of Romanus the Martyr ; pag. 255 , &c. Edit . Basil. It was in short thus : The Priest to be consecrated , being habited in his sacerdotal Vestments , ( adorned with a Crown of Gold and wrapt about with a silken Gown , ) was put into a deep Pit dug into the earth . Over this Pit an Altar ●ade of planks was erected , through which many holes were boared . upon this Altar a great Bull was laid , adorned with Garlands ; and his horns were guilded : his breast they divided with a consecrated Weapon . A stream of recking bloud gushing immediately out of the large wound , flowed upon the boarded Altar , and running through the holes made therein , rained down upon the Priest inclosed under the boards ; who catcht the shower of gore by putting his head under the falling drops ; wherewith he besmeared his garments , and his whole body . See Prudentius , ut supr● . a It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , approaches , or addresses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies another thing , to wit , Progressus , proceedings . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zeni ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zelae ] according as Epiphan . Scholasticus read it . Zelae or Zela is a Town of Cappadocia , as Pliny and others do affirm . Basilius mentions this place in his 72 Epist. ad Evae●enos ; and in Epist. 73. ad Monachos suos . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that hasten towards , &c. c The term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new or unusual ] was added by Christophorson out of Nicephorus . For , in the Kings M. S. ( which Robert Stethens followed , ) and in the Florent ▪ and Sfortian M. SS . this word is wanting . Nor did Epiphanius Scholasticus meet with it in his Copy , as 't is apparent from his Version . For thus he renders it : Quando etiam Consubstantialitatis nomen , quod aliter se quibusdam habere videtur , dicimus cautam interpretationem a patribus excepisse . Vales. d We remarked before ( Socrat. book 1. chap. 8. note ( a. ) that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is by the Greeks used to signifie the Creed , because 't was commonly learnt by heart . But , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is useless here . In my judgment , it would be placed better after these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is this in full . Vales. * Here follow the names of those Bishops who presented and consented to this Libel . e In the Sfortian M. S. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siculi , ] which reading is truer than [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sicclus . ] It is the name of a City Situate in the East , concerning which I have yet met with nothing . Amongst the Bishops of the Acacian party who subscribed the Seleucian Synod , Evagrius of Mitilene , of the Province of the Islands , is recounted . Vales. f This is neither a Greek , nor a Latine name . In the Tripartite-History it is Barbabentus . Vales. g Epiphanius Scholasticus terms him Isacius . He seems to be the same person with him that is called I●saces in Basilius's 69 Epistle , which is the Synodick Epistle of the Antiochian Council under Meletius . He is recounted between Cosroës and Narses . Vales. h Upon my warrant , make it Hippi . This Petrus was Bishop of Hippi , a Province of Palestine . He subscribed the Seleucian Synod , together with the others of the Acacian party here recounted , to wit , Zoïlus of Larissa , Eutychianus of Eleutheropolis ; as you may read in Epiphanius , in Haeres . Semiarian . Hippos was a Town in Palestine , thirty Stadium's distant from Tiberias ; Josephus mentions it in his own Life . Vales. i In Epiphanius Scholasticus's Version he is called Arabianus Adren●is , very right . For this is the Arabianus , or Arabion , Bishop of the Adraï , who subscribed the Seleucian Synod , amongst the Bishops of the Acacian party , as Epiphanius relates in Heres . Semiarian . Where he is placed after Exeresius Bishop of Gerast , and next before Charisius Bishop of Azotus . Adra , or Adraon , is a City of Arabia ▪ under the Bishoprick of Bostra , as Guillelmus Tyrius informs us . 'T is certain , Uranius Bishop of Adra is reckoned amongst the Bishops of the Province of Arabia in the first Constantinopolitan-Synod . But , in the fifth Constantinopolitan-Synod , one Dorymenius is counted Bishop of Adra. Vales. k I should rather write it Lamurio , agreeable to Epiphanius Scholasticus ; for 't is a name formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Talkative . A little after this , instead of A●etius , the said Epiphanius reads Aëtius ; and so I found it written in the Florentine M. S. Vales. l This person is mentioned by Marcus the Deacon , in his Life of Porphyrius Bishop of Gaza , which you have in Surius . Vales. m Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and we have rendred it accordingly . Vales. Notes for div A38749-e394060 a I doubt not , but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his Consulate ] Socrates wrote [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same Consulate ; ] that is , in the Consulate of Jovianus Augustus and Varronianus that noble young Prince , his Son. Vales. * That is , in Marshalling of an Army . † Or , to his present fortune . * That is , Valentinianus , and Valens . b I am of the same mind with Christophorson , who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had declared for the Acacians ] read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had dissented from the Acacians . ] Which reading I have followed in my Version . The reading may be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated from ] which is perhaps truest . Nicephorus has altered this passage of Socrates thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asserting the same things with the Acacians , ] which is worst of all . Vales. * Or , drew him thither . † Or , Faith. * This Creed occurs in Socrates's Eccles. Histor . Book . 2. chap. 10. a Musculus and Christophorson have rendred these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Paulo antea , a little before ; as if it had been [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] I am of the opinion ; that this place is faulty , and by a small change is thus to be restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which before had a very mean repute , but was then ●●ndred more conspicuous and better known in the Synod at Lampsacus . He speaks concerning Macedonius's Heresie , which hitherto ( says he ) had been obscure and unknown : but then , in the Synod of Lampsacus , it became most apparently known . I doubt not but Socrates wrote agreeable to my emendation . Concerning this Synod of Lampsacus , see Baronius , at the year of Christ , 365. Vales. * Or , Dagalaïphus . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphanius renders it ; bella parabantur , the War was prepared . Christophorson , following the sense , rather than the words , translates it , Bellum gets c●ptum est , the War was begun to be waged . But , in order to the expressing the significativeness and propriety of the Greek phrase , it must be rendred , Bella incubuerunt , or , belli vis grassata est ; the War was with all diligence taken in hand , or , the force of the War raged . Vales. b Ammianus Marcellinus relates no such thing concerning Agilo and Gomoarius Procopius's Captaines . He does indeed affirm , that they revolted to Valens's side , but says not , that they were cut in sunder with Saws . Marcellinus gives us this narrative only , ( See Amm. Marcellinus , book 26. pag. 328 , 329 , Edit . Paris . 1636. ) that the Tribunes Florentius and Barchalba , after the sight at Nacolia , delivered Procopius bound to Valens . And , that Procopius was immediately beheaded ; and Florentius and Barchalba soon after underwent the same punishment . Therefore , what Socrates relates here concerning Agilo and Gomoärius , and concerning Procopius's being torn in sunder , is false . Philostorgius also , in his ninth book , relates that Procopius was beheaded , and that Florentius , who delivered him to Valens , was burnt . Vales. c This place is corrupted , as 't is evident . In my judgment , 't is thus to be restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . Vales. * Or , Notary . * See Socrates , book 2. chap. 35. a In the Florentine M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Blasphemies : ] which is confirmed by Epiphanius Scholasticus's Version . Vales. b The common reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apprehend the scope , or designe ; ] in the Florent . M. S. it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehend the designe . ] Vales. c Socrates has done ill , to place Eunomius's promotion to the Episcopate of Cyzicum , in the Reign of Valens Augustus . For Eunemius was made Bishop of Cyzicum under the Emperour Constantius , in that Synod of Constantinople , which was held immediately after the Synod of Seleucia , as Philostorgius does in express words affirm , book 5. chap. 3 and Theodoret , book . 2. chap. 27 & 29. Eccles. Histor. which two Authours have recorded Eunomius's affairs with a far greater accuracy , than Socrates has related them . 'T is certain , that in Valens's Reign , Eunomius was banished by Valens ; because he was reported to be a favourer of the Tyrant Procopius , as Philostorgius affirms . So unlikely is it , that he should have had the Bishoprick of Cyzicum then bestowed upon him . Sozomen has followed Socrates's mistake , in book 6. chap. 8. Eccles. Histor. Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it should undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he was come thither . ] I wonder this was not perceived by Chrystophorson . For Epiphanius might have shown him the true reading , who renders it thus , cum illuc venisset , when he was arrived there . Vales. e In Civil and Military offices , some persons were actually employed in bearing of them ; others were Vacantes , [ that is , persons that had the title of such an Office , but were not actually concerned in the management of it ; we may term them titular Officers : ] who in the Code are said to be proecincti honore otiosi cinguli . So some Tribunos are termed Vacantes in Amm. Marcellinus , as I have remark't in my notes on that Historian . After the same manner those Bishops are termed Vacantes by our Socrates , who had the bare name of a Bishop , without a Church , without a Clergy and people , over whom they might preside . Of the same nature almost are those , who now a days are stiled Bishops in Infidel Countries , such a one therefore was Eunomius , when , being driven from Cyzicum , he resided with Eudoxius at Constantinople . Which hapned in Constantius's Empire , not in Valens's Reign , as Socrates here relates . Further , after Eunomius's expulsion , Eleusius ( 't is probable ) recovered his See again . Vales. a Amm. Marcellinus relates , that Valens laid siege to Chalcedon , during his War with Procopius . At which siege the Inhabitants of that City reviled him from the Walls , and contemptuously stiled him Sabaiarius , Small-bear-drinker . Sabaia ( as Marcellinus describes it ) was a small sort of Liquour made of Barly , very usually drank in Pannonia . In which Country Valens was born , ( see Socrates book 4. chap. 1. ) and therefore was , by way of reproach , called Sabaiarius , or Sabiarius . That this was the Pannonians usual drink , Dio attests Lib. 49. where he says , that the Pannonians fed upon a very mean diet ; that they had very little Wine , of Oyle ; and that Barly and Millet was their food and drinke . See Amm. Marcellinus , book 26. pag. 325. Edit . Park . 1636 ; and Valesius's notes thereon , pag. 324. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it should in my mind be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] as I have exprest it in my Version . But the Chalcedonians , because of that Revolt of theirs , were not only punished with the demolishment of their walls ; but had this infamous brand also set upon them , viz. that no Chalcedonian should ever be preferred to any Office. Isidorus Pelusiota ( book 1. Epist ▪ 485 ; ) does attest this , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law prohibits the Carthaginians from bearing any Office. On my peril make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chalcedonians . For the Carthaginians have no concern with this place , in regard they were not subjects of the Eastern Empire , concerning which Isidorus here speaks . Vales. c Sozomen mentions these Baths , termed Constantianae , in his Eccles. Histor. book 8. chap. 21. They were in the Tenth Ward of the City Constantinople , as we are informed from the old description of that City . Also , Ammianus Marcellinus ( book 3. ) relates , that Valens built a Bath at Constantinople , of the stones of the walls of Chalcedon . But Cedrenus and Zonaras do affirm , that an Aquaeduct or Conduit , not a Bath , was built of those Stones . Which relations do not contradict one another . For an Aquaeduct is necessary for a Bath . It was doubtless a very famous work ; whereof mention is made by Themistius , ( in Oratione decennali ad Valentem , ) and by Gregorius Nazianzenus in his 25 th Oration ; who very elegantly terms this Aquaeduct of Valens's , a Subterraneous and Aërial River . So also Themistius , in his Oration entitled Ama●orium , or de Regi● pulchritudine ad Gratianum ; the passage wherein I will so much the more willingly annex here , because the Oration is not yet Printed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Moreover , in Socrates here , I had rather read Carosianae , than Constantianae . For the Baths called Constantianae were built by the Emperour Constantius , as their name does declare . But the Carosian● Baths were finished by Valens , and dedicated after Gratianus's third and Aequitius's Consulate , Vindalonius Magnus being then Pr●sect of Constantinople , as 't is recorded in Idatius's Fasti , and by the Authour of the Alexandrian Chronicle . They were named Carosianae from Carosia Valens's daughter , as Sozomen attests , book 6. And they were in the Seventh Ward of the City , as the description of Constantinople declares . Vales. d This is the Clearchus , who was afterwards Consul with Richomeres , in the Empire of Theodosius . Concerning whom Eunapius makes mention , in the Life of Maximus the Philosopher : and says that he had first been Vicarius of Asia in the Procopian War ; and was afterwards made Proconsul of all Asia by Valens , for the eminent service he had done in the War with Procopius . Libanius has very many Epistles written to this Clearchus in his fourth and fifth book ; wherein he commends him highly , and intimates that he had a Royal command over Asia . He was Prefect of Constantinople in the Consulate of Modestus and Arinthaeus , as we are informed from the Theodosian Code . Vales. e Cedrenus and Z●narus call it a Nymphaeum . But the Nymphaea are not the same with Baths , as 't is apparent from the description of Constantinople . For the Nymphaea are the Nymph● Temples , w●tered with pleasant Fountains ; as I have long since remarkt in my notes on Am. Marcellinus , pag. 46. Vales. a 'T is false , what Socrates here says , that the Anastasian Baths at Constantinople had their name from Anastasia Valens's daughter , and were erected by Valens . They were built by Constantine The Great , and from his Sisters name were called the Anastasian Baths . Amm. Marcellinus tells us thus much , ( book 26. pag. 320 , Edit . Paris 1636. ) Where he describes Procopius's Tyrannick design : his words are these ; Idem Procopius diductus in cogitationes varias , Anasiasianas Balneas Petit , a Sorore Constantini Cognominatas , the same Procopius , divided into various thoughts , went to the Anastasian Baths , which had their name from Constantines Sister . At which place in Amm. Marcellinus I have long since remark't in my notes thereon , that Anastasia , Constantines Sister , was married to Bassianus Caesar. After my publishing of those my notes on Amm. Marcellinus , there was a noble and Learned person in England , who found fault with this Annotation of mine , and has stifly denyed , that Bassianus was ever created Caesur . Upon what account therefore I was induced to affirm this , I will in short here declare . When the Emperour Constantine ( after his conquest of Maxentius ) had given his Sister Constantia in marriage to Licinius ; quickly after that he returned into the Gallia's , and sent his Brother Constantius to Licinius , entreating him that Bassianus might be created Caesar ; to which Bassianus , Anastasia , Constantines other Sister , was married . Sed Licinio talia frustrante , &c. that is , But when Licinius disappointed him as to those things , Bassianus ( by the instigation of Senecio his Brother , who was his bosom-friend ) takes up Arms against Constantine . Who being apprehended in the very attempt , was by Constantines order convicted and put to death . When Sinicius the Authour of this treachery , was demanded in order to his being punished ; Licinius denying that , the agreement betwixt them was broken . This passage occurs in the excerptione de Vita Constantini , which I heretofore published at the end of Amm. Marcellinus . From which words I draw these conclusions : ( 1 ) That Constantine treated with Licinius , in order to Bassianus's being created Caesar. ( 2 ) That Bassianus being sollicited by Licinius , did not only conspire against Constantine , but made War also against him . Bassianus therefore must of necessity [ be allowed ] to have played the Tyrant , and therefore , to have by force assumed the Title of Caesar , which Constantine had thoughts of giving him , had Licinius consented . Being moved by these reasons , I have termed Bassianus , Caesar , whom notwithstanding I do acknowledge to have been a Tyrant , and do grant that he never was duely and Lawfully made Caesar. Moreover , in regard the Anastasian Baths were at Constantinople before Procopius's insurrection , ( as we have shown from Amm. Marcellinus , it may be evidently concluded from thence , that they were not built by Valens , in regard at that time he was but newly made Emperour . Further , the reading here in Socrates should be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Baths . ] Vales. a Socrates is grievously mistaken here . For Valentinianus the Younger , who was born in the Consulate of Gratianus and Dagalaïphus , was not Valentinianus's , but Valens Augustus's Son. Idatius does expresly affirm this in his Fasti , in these words : Gratiano Nob. & Dagalaïso Consulibus , &c. In the Consulate of the most noble Gratianus , and Dagalaïsus , Valentinianus the Younger , Son to Valens Augustus , was born , on the fifteenth of the Calends of February . I know indeed , that in Jacobus Sirmondus's Edition of these Fasti , the common reading is , Filius Augusti Valentiniani , the Son of Valentinianus Augustus . But , in that most antient Manuscript belonging to the Colledge of Clermont , from which Sirmondus published these Fasti , I found it in express words written thus , Filius Augusti Valentis , the Son of Valens Augustus . Besides the testimony of these Fasti , it may be made evident by many other arguments , that this Valentinianus the Younger , ( who was born in the Consulate of Gratianus and Dagalaïphus , in the year of Our Lord , 366 , ) was the Son of Valens Augustus . For , this is the very same Valentinianus , as 't is on all hands agreed , who was afterwards Consul with Victor , in the year of Christ 369 ; and to whom Themistius spake his Consular-Oration , which is at this day extant under this title : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now , in this Oration , Themistius frequently calls Valens the Father of this Valentinian , and stiles Gratianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , his Cousin German by the Fathers side . See pag. 253. in that Oration . Besides . Themistius does affirm ( pag. 254 , ) that the slaughter and overthrow of the Tyrant Procopius was foresignified by God , by the birth of this Valentinian . 'T is certain , Valentinianus Junior was born when Gratianus and Dagalaïphus were Consuls , on the 15 th of the Calends of February ; as 't is recorded in Idatius's Fasti , and in the Alexandrian Chronicle . In which year the Tyrant Pracopius was vanquished by Valens , on the sixth of the Calends of June , as 't is affirmed in the same Fasti. But , if Valentinianus Junior had been Son to Valentinianus Senior , his birth had signified nothing to Valens . Further , if this Valentinianus had in reality been Son to Valentinianus Senior , why did he make his residence in the East ? How could he have been sent so long a journey from his Father , being as yet but an Infant ? For he accompanied Valens in the Gothick Expedition , as Themistius attests not far from the beginning of this Oration . Lastly , 't is evident from Themistius's Quinquennalian Oration [ i. e. His Oration upon Valens's having arrived at the fifth year of his Empire , ] near the close thereof , that Valens had an only Son then when he celebrated his Quinquennalia , that is , in the year of our Lord 368. In regard therefore , the most noble Valentinianus was made Consul in the East on the year following , he can be no other person than Valens's Son. And Themistius , in the close of his Quinquennalian Oration ( after he had spoken concerning Valens's only Son , ) adds these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom I would make an Alexander , and Philosophy shall again boast of such an Issue . And in his Ex●ortatory Oration , which he spake the year after to Valentinianus Junior , he makes an address to the Child almost in the same words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come [ Royal ] Babe , sit upon my knees ! And a little after : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato and Aristotle shall together with my self instruct Thee , by whom the Great Alexander was ●u●ored . From whence 't is apparent , that it is one and the same person concerning whom Themistius speaks in both places ; and therefore that Valentinianus Junior , whom Themistius speaks to in his Ex●ortatory Oration , was the same only Son of Valens . But , this Valentinianus Junior was , by another name , called Galates . For Socrates and Sozomen give him this name . Sozomen ( book 6. chap. 16. ) does expresly affirm , that Valens had one only Son by [ Dominica ] his Wife , whose name was Galates . Since therefore , 't is manifest from what I have just now said , that the most noble Valentinianus was Valens's Son , Valentinianus and Galates must necessarily be one and the same person . I should think ▪ that the Child might have the surname of Galates given him , because he was born in Galatia , at such time as Valens was at War with Procopius . Moreover , Socrates's mistake ( in which errour he is followed by Sozomen , book 6. chap. 10. ) did , in my judgment , proceed from hence ; viz. because he confounded the two Junior Valentinians , ( one whereof was Son to Valens , the other to Valentinianus Senior , ) and made but one person of two . For he thought , that the most noble Valentinianus ( who was Consul with Victor ) was the same person with that Valentinianus Junior , who , after the death of his Father Valentinianus Senior , Governed the Empire with Gratianus . But we have long since refuted this errour , in our notes on book 30. of Amm. Marcellinus , pag. 413. Vales. Valesius , at the now quoted pag. of his notes on Amm. Marcellinus , does indeed evidently prove that there were two Junior Valentinians ; but ( contrary to what he affirms here , ) he asserts they were both Sons to Valentinianus Senior , whom he there stiles Magnus . See his note . * Or ▪ Jovinus's . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as big as would fill a mans hand . ‖ Emperour . * Nicomedia was destroyed by an Earthquake , in the consulate of Dacianus and Cerealis , about the 28 th of August . See Socrates , book 2. chap. 39. a Basilius was made Bishop of C●sarea in Cappadocia , in the year of Christ 369 , as Baronius has rightly observed . But Socrates seems to make Basilius's promotion to that Bishoprick somewhat ancienter . For , in his account at this place of those affairs that were transacted in Valentinianus's and Valens's second Consulate , which was the year of Christ 368 , he does acknowledge that Basilius was then Bishop of Caesarea , and Gregorius of Nazianzum . But , as to Gregorius , Socrates is manifestly mistaken . For he was not at that time made Bishop of Nazianzum by Basilius , but of Sasimi : which Bishoprick he notwithstanding never entred upon , as he himself attests in his Epistles . But in his Verses concerning his own Life , he evidently complaines of Basilius , who ( when as he had sixty Bishopricks under him , ) had preferred him to the Church of a pittifull little Town , although he himself was nothing inferiour to Basilius . Vales. a Baronius , at the year of Christ 365 , reproves Socrates , because he places this Embassy of the Macedoniani to Liberius Bishop of Rome ( the chief of which was Eustathius Bishop of Sebastia , ) on the year of Christ 368 , in which year Valentinianus and Valens were the second time Consuls . Baronius thinks 't was sent in the year of Christ 365 , and grounds his opinion on these two arguments especially . First , Eustathius with his companions , was sent Embassadour by the Synod of Lampsacus . Now , that Synod was convened in the year of Christ 365 , seven years after the Seleucian Synod , as Socrates attests . 'T is certain , the Embassadours ( in their Libel of Faith which they presented to Liberius , ) do expresly profess that they were Legates from the Synod of Lampsacus , and that they brought the Letters of that Synod to Liberius . Secondly , if this Embassy of the Macedoniani were sent on the year of Christ 368 , it would not have been sent to Liberius , but to Damasus . For Liberius died on the year of Christ 367 , in the Consulate of Lupicinus and Jovinus ; and on the same year Damasus entred upon that See. But , the Macedonian Embassadours presented a Libel of their Faith to Liberius , and from the same Liberius received Letters to the Prelates of their own party , as Socrates relates in this chapter . This Embassy therefore was not sent in the year 368. These are Baronius's arguments . But I would rather place this Embassy on the year of Christ 367 , and will determine hereof against Baronius , upon this account . Baronius confesses , that Elpidius Presbyter of Rome was sent , together with Eustathius and his companions , to the Illyricum Synod ; the Synodick Letter whereof Theodoret has recorded , book 4. chap. 9. Eccles. Histor. But , the Illyricum Synod , at which Elpidius and Eustathius of Sebastia were present , was convened in the year of Christ 367 , or 368 ; as appears from the inscription of that Letter which the Emperour Valentinianus wrote to the Bishops of Asia , that he might confirm that Synod . For that Imperial Letter has this title : Valentinianus , Valens and Gratianus , Augusti , to the Bishops , &c. as you may read in Theodoret , book 4. chap. 8. Now Gratianus was proclaimed Augustus by his Father , in the Consulate of Lupicinus and Jovinus , on the ninth of the Calends of September , as ( besides Socrates ) Idatius in his Fasti , and the Authour of the Alexandrian Chronicle , do declare . Therefore , if the Illyricum Synod hapned on the same year whereon the Macedonians Embassy was sent ; the Macedonians Embassy must necessarily be placed on the year of Christ 367 , in which year Liberius died in the beginning of September . Eustathius therefore might go to Liberius in June , and receive Letters from him in August . Now , I am of opinion , that the Illyricum Synod was held on the same year , in the month of September , which Synod Valentinianus the Emperour confirmed , after Gratianus was created Augustus . Vales. b Socrates should have said The Alamanni , rather than the Sarma●● . For at this time Valentinian was detained in the Gallia's , by reason of his War against the Alamanni . Towards the end of his Reign , he went into Illyricum , in order to his engaging in a War against the Sarmatae . Vales. * Or , Repentance . c The studious Reader may observe from this place , that Eustathius , Silvanus , and Theophilus ( after they had spoken concerning many Synods , to wit , of that at Lampsacus , of that at Smyrna , and of others held in Lycia , Pamphylia , Pisidia , and Isauria , ) do now say , that they came as Legates from one Synod , and that they brought the Letters of one Synod . For these are their words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From which Synod we being employed as Legates , do bring a Letter . The reason why they exprest themselves thus , is , because the Smyrna Synod , and those other Synods which were held by the Macedonians in Pisidia , Isauria , Pamphylia , and Lycia , had been composed according to the pattern and likeness of the Synod at Lam●s●●us , and had exprest their Faith and Doctrine , as being the original Draught . Upon which account , all these Synods are by the Macedonian Legates taken for one Synod : and the Letters of each of those Synods , which Socrates has a little before told us were brought by those Legates , are taken for one and the same Letter , because they contained one and the same Doctrine of Faith ▪ I made this remark , because in Christophorson's Version all things are here confused and altered : Epiphanius Scholasticus has rendred this place much better . Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] So Epiphan . Scholast . reads ; and accordingly we have rendred it . Vales. * See Socrates , book 2. chap. 19. note ( g. ) e In my judgment ▪ it should be thus worded [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] which we have expressed in our Rendition . For they Anathematize not only that Form of the Creed which had been recited in the Ariminum Council , but the Acts also at Nice in Thracia , ( See Socrates ▪ book 2. chap. 37 , neer the close of that chapter , ) to which , being brought to Constantinople , the Bishops , induced thereto by sraud , had subscribed , as if they had been the Acts of the Nicene Synod . Vales. f In the Florent . and S●or●ian M. SS . this persons name is constantly written thus , Autho. So he is also called in Epiphanius Scholasticus . In Christoph●rson's Version 't is Aÿtho , with three Syllables ▪ Invermet with this name in all my reading . Perhaps it should be A●tho . Vales. g The words [ of Italy ] must be expunged ; Epiphan . Scholasticus acknowledges them not : or else it must be thus worded : Liberius Bishop , and the Bishops of Italy , and those in the West , &c. For thus Liberius distinguishes the Bishops of Italy from the rest of the Western Prelates , in the beginning of this his Letter , in these words ; both to our slenderness and also to all [ the Bishops ] in Italy and in the Western parts . Nor is it otherwise exprest in the Libel of Faith which the Legates presented to Liberius . Vales. h It must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that it may be referred to the foregoing word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Letters . ] And thus Epiphanius Scholasticus , and Langus , Nicephorus's Translatour , read it . It would doubtless have been foolish to term antient Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persons illuminated with the light of Faith ; as if they had been some Neophytes , or late Converts to the Faith. Vales. i Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it would be better thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Nicene Synod hitherto ] So in the Libel of Faith presented to Liberius by the Legates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Which having been established in the holy Nicene Synod — hath hitherto always continued intire and unshaken . So Musculus and Christophorson read this place . Vales. k It should not be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , your Legates themselves . For Liberius means the Libel of Faith , which the Macedonian Legates had presented to him . In which Libel the Legates profess , that as well those persons by whom they had been sent did constantly retain that Creed which had heretofore been set forth at Nicaea ; as also that they themselves did and always would observe and keep to the same Creed . Masculus and Christophorson supposed that by these words the Nicene Fathers were meant ; than which nothing is more absurd . Langus led them into this mistake , who in his Version of Nicephorus has rendred this passage in relation to the Nicene Fathers . Epiphanius Scholasticus ( more truly ) supposed , that hereby the Macedonian Legates were meant ; which is apparent from his Version . Vales. * See Gen. 14. 14. where we find , that the number where with Abraham routed the four Kings forces , was three hundred and eighteen , being all his own servants . l The erroneous punctation in Rob. Stephen's Edition deceived Christophorson . For , he renders it thus : Cum jurejurando adhibito subscripsistis , to which [ Transactions ] You Your Selves by taking an Oath have subscribed . Langus , and ( before him ) Epiphanius Scholasticus have rendered it truer , thus , Quibus vos perjur●o capti subscripsistis , to which you , beguiled by perjury , have subscribed . In the Macedonians Libel of Faith , 't is ▪ said in express words , that the Bishops , being imposed upon by Fraud and Perjury , had subscribed the Creed set forth at Nice in Thracia . For the Arians . ( see note ( e. ) in this chapter , ) after they had drawn up a Form of the Creed in a Synod held at Nice in Thracia , swore that that was the Creed of the Synod of Nicaea . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by impudency and improbity . † Or , destroy . * Or , interceded with . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term here used ) signifies in this place to decline , or have an aversion for : in which signification Lucianus uses it in Hermotimo . Langus and Christophorson render it abhorrere , to abhorre . But Epiphanius , unacquainted with this signification of the word , has rendred it thus : Sed quoniam omnes unanimes , illius , eum Sectae alterius ●atebantur . But because all those of Eudoxius's Opinion confessed him to be of another Sect. Vales. This term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] occurs 2 Tim. 2. 16. where in our English Version 't is rendred [ to shun . ] b He means an order of the Prafects of the Praetorium . For 't was usual , that the Praefect of the Praetorium , as often as he issued out any Edict , should annex the names of the other Praefects of the Praetorium . An instance whereof occurs both in the Gesta purgationis Ceciliani , which are published after the Carthaginian Collation , and also in Theodosius and Valentinianus's Novells . There is a famous evidence of this thing in the antient Writer De Quae●●ion●bu● veteris ac Novi Testament . Cap. 97. Vales. * Or , bear the blame of , &c. a The Emperour Valens had gone towards Antioch before . But , hearing of Procopius's defection — whilst he was in his journey , he was forced to come back ▪ as Amm. Marcellinus attests , book 26. Baronius therefore finds fault with Socrates without cause . For Socrates says not , that Valens came to Antioch before , but that he went towards that City ; which is certainly most true . But Christophorsons Version seems to have been the cause of Baronius's mistake ; for he renders it thus : Imperator Valens denuo Antiochiam ire ma●urans , the Emperour Valens hastning to go to Antioch again . Vales. b Sozomen's account is truer , who makes Eudoxius to have been Bishop but eleven years . 'T is certain , Eudoxius thrust himself into the Bishoprick of Constantinople when Eusebius and Hypatius were Consuls , which was the year of Christ 359. He died in the third Consulate of Valentinianus and Valens , in the year of our Lord 370. Wherefore ▪ at this place of Socrates ( in stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nineteen ] ) it ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eleven , ] which is confirmed by Epiphanius Scholasticus . Wherefore , Baronius does here also undeservedly reprove Socrates ; in regard , not Socrates himself , but the Copies of Socrates's History are here false . Concerning Eudoxius's death , consult Philostorgius , book 9. Vales. c Sozomen tells us the same story , in his Eccles. Histor. book 6. chap. 13. But Baronius , at the year of Christ 370 , reproves both these Historians . For he maintains , that Eustathius Bishop of Antioch was dead long before , in Constantius's Reign . Indeed , Jerome ( in his book de Scriptor . Ecclesiast . ) does relate ; that Eustathius died in exile , and was buried at Trajanople in Thracia , to which place he had been banished . If this be true , Eustathius must necessarily have died in Constantius's Reign . For Julianus , and after him Jovianus , recalled all the Bishops from exile . It is indeed sca●ce credible , that Eustathius Bishop of Antioch could live to these times . For , in regard he was at the Nicene Council , which was held in the year of Christ 325 ; we may suppose him to have been then in the forty fifth year of his age . From this year to the third Consulate of Valentinianus and Valens ( wherein Eustathius is said to have ordained Evagrius at Constantinople ) there are five and fourty years . So that Eustathius must necessarily have been ninety years old , if he ordained Evagrius Bishop in this year . Further , I must not omit , what I have been informed of , from Victor Tununensis's Chronicon ; to wit , that Eustathius was not interred at Trajanople , as Jerome relates , but at Philippi . For these are his words : Post Consulatum tertium Longini , &c. After Longinus's third Consulate , C●lendio Bishop of Antioch got together the reliques of his predecessour Eustathius , Bishop and Confessour , from Philippi in Macedonia , and with great honour conveyed them to Antioch . Theodorus Lector says the same , in his second book Excerpt . Histor. Ecclesiast . Baronius does ill , to place this translation of Eustathius's reliques on the year of Christ 482 , in regard , as 't is evident from Victor Tununensis's Chronicon , 't was performed in the year of our Lord 490 , when Longinus II , and Faustus were Coss. But what Theodorus Lector adds at that place , to wit , that the Eustathians , who before had meetings by themselves , were then at length united to the Catholicks , an hundred years after Eustathius's death ; is in my judgment false . For , this being supposed , Eustathius would have lived to the year of Christ 390. Vales. a This account disagrees both from what we have related before ( chap. 14. note c. ) out of Jerome , and also from the relation of Theodorus Lector , and Theophanes in his Chronicon . For Jerome says , that even in his age Eustathius lay buried at Trajanople , whither he had been banished . But Theodorus Lector and Theophanes relate , that he was banished to Philippi , and there buried . That Eustathius therefore , who was banished by Valens to Bizua , must necessarily be a different person from Eustathius Bishop of Antioch . Bizua is a City of Thracia , heretofore the pallace of the Thracian Astor●s , as Stephanus attests . Eutropius mentions it in his sixth book , where he speaks of Lucius Lucullus , who subdued the Thracian Bessi . Vales. * Or , be might raise an irrational tumult of the multitude , &c. a Sozomen ( book 6. chap. 14. ) tells the same story : where he calls this place Dacibyza , and says 't is a Maritime-City of Bithynia . Cedrenus also terms it Dacibyza . But Theophanes gives it the name of Dacidiza . Vales. b Concerning this Famine there is this Record , in the Old Fasti , with Sirmondus has published under the name of Idatius : Valentiniano III , and Valente III , &c. i. e. in the third Consulate of Valentinianus and Valens there was a great Famine in the parts of Phrygia . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it sometimes signifies a place where the reliques of some Martyr are deposited ▪ 'tis plain from what follows , that by it our Authour here means a Church . a Rufinus ( from whom Socrates borrowed this story ) book 2. chap. 5. Eccles. Hist. words this passage thus : Infantem quoque parvulum secum trahentem , cursuque rabido , irrupto etiam officii agmine , festinantem . Leading her little child with her , and making such great bast , that she broke through the Praefects Guards . This memorable fact of the woman of Edessa hapned on the year of Christ 371 or 372 ; as we shall see by and by . Baronius has done ill to place it on the year of our Lord 370. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus ( in the book and chapter just now quoted ) says , she made such hast , that she would not stay to shat her door , nor dress herself in the usual garb that women appeared in in publick . b After these words , there were wanting in Robert Stephens's Edition these two whole lines [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And whither draggest thou that little child ▪ said the Praefect , the woman replied , that he also may be voutsafed the honour of Martyrdom ] which I have inserted from the Florentine and Sfortian M. SS . Epiphanius Scholasticus acknowledges them ; and so does Rufinus , from whom Socrates borrowed this story . Moreover , from this place also 't is evident , that Christophorson had perused no M. S. Copies of Socrates . Vales. * Or. Th. a This whole scene of that unhappy Oracle , which some Heathens had consulted that they might know who should succeed Valens in the Empire , is at large set forth by Ammianus Marcellinus , in his 29 th book . But , 't is difficult to assign the year whereon it hapned . Baronius , in his Annalls places it on the year of Christ 370. I am of opinion , that it was acted in the year of our Lord 371 , or at the beginning of the year 372. For Valens , in the year of Christ 371 , made his entry into Antioch , at the end of Summer , Gratianus II , and Probus being Consuls , as I have demonstrated in my notes on the foresaid book of Marcellinus , partly from the Laws of the Theodosian Code , and partly from Libanius's book concerning his own Life . Now , that Tragedy and Conspiracy of those wicked wretches against Valens , hapned after his entry into the City Antioch , as 't is manifest from Marcellinus . Therefore , it must necessarily happen at the close of the year 371 , or at least at the beginning of 372. 'T is certain , Theophanes and Cedrenus do place Valens's entry into Antioch on his eighth year . But , the same Theophanes does ascribe that conspiracy of those impious wretches , who had consulted the Oracle concerning the future Emperour , to Valens's ninth year . Which agrees exactly with our opinion , if we may compute Valens's first year from the Consulate of Jovianus and Varronianus . Vales. * Or , Th , E , O , D. b In the Sfortian M. S. the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Theodosius . ] Epiphanius Scholasticus also calls him Theodosius . Who this Theodosius [ or , Theodosiolus ] should be , 't is uncertain . For I cannot think , it was that Theodosius , ( father to Theodosius the Emperour , ) of whom Ammianus makes frequent mention in his History . For he lived in the West , and was not slain by the fraud and treachery of malevolent persons , till after Valentinianus's death . And yet this Character added by Socrates [ a personage of great Valour and Courage , a descendant of a Noble Family in Spain , ] does exactly fi● him . Vales. Athanasius's death . a This Magnus is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Comes of the Court-Largesses , in the Letter of Petrus Alexandrinus ( the person spoken of in this chapter ▪ ) part of which Letter Theodoret has recorded , book 4. chap. 22. Eccles. Histor. * In the original he is termed Praefect of Alexandria ; which title was sometimes given to the Praefects of Egypt ; as it has been observed before . * Or , out of his bonds . † Peter . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( which has the same import ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a Wedding-chamber , Dining-room , or entertainingroom . See Stephens's Thesaur . Graec. Ling. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy two Translatours do use this term ( at Jo●l 2. 16 , and at Psalm 19. 5. ) to express the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chuppa ; which was a Tabernacle or Ten● set up on purpose , for the performance of the solemnities ( usual amongst the Jews ) of betrothing between the man and woman . a In the original 't is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so great an house . Christophorson has rendred it , in tantillo domicilio , in so small an house . But the Greek term will not admit of this rendition . Wherefore , I had rather it should be thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in your dwelling . Vales. * See Socrates book 1. chap. 21. † Or , ashamed , or , he refused . ‖ Or , a contemner . * See Psal. 39. v. 1. * Or , practise . † Or , Theorems , or , Expositions . * Evagrius . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Monk ] Epiphanius Scholasticus in his copy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Monastick , ] as 't is apparent from his Version . Notwithstanding , Nicephorus ( book 11. chap. 42 ) confirms the common reading . But as to Evagrius's other book here mentioned he words the title of it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gnostick , or concerning him who is reputed worthy of knowledge . It may also be written ( as it is here in Socrates ) thus , or to him who is reputed worthy of knowledge : which reading we have followed in our Version . Concerning this Evagrius's books , ●ee Jerome's sentiment , in his Epistle to C●esiphonagainst the Pelagians ▪ where he informs us , that Evagrius was an Origenist . Palladius ( in Lausia●a ) says Evagrius wrote three books . The first of these he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Saint : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Monk ; ●he third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Refutation ; which is against the frauds of the Devil . Palladius terms that book of Evagrius's , The Saint , which Socrates here calls The Gnostick . Vales. * Or , Rightly . c In stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading in the Florentine M. S. and in Nicephorus is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little part of a sleep , or , a nap . ] For that sleep , which Macarius took by leaning his head against a wall , was a part of a sleep , rather than a sleep . For he slept but a very little while . Wherefore , he is said to have stollen , rather than to have taken a sleep . Vales. * Matth. 19. 21. d Translatours have been notoriously mistaken a● this place . For Christophorson renders it thus ; in 〈◊〉 Monachus ex Sect â Gnosticorum ●ir spectatissimus habitavit , in that [ Island ] dwelt a Monk , a most eminent person of the Sect of the Gnosticks . Langus , Nicephorus's Translatour , has rendred this passage in Evagrius thus : Habitat in eâ Monachus Gnosticorum Ordinis celeberrimus , in that [ Island ] dwells a most famous Monk of the Order of the Gnosticks . But first , Evagrius does not say , that that Monk dwelt in that Island beyond the Lake Mar●otis ; but only , that he dwelt near that Island . For that 's the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Parembole ] does not signifie a Sect , or an Order : nor are the Gnosticks taken in this place for a Sect of Hereticks ; but 't is a sort of Monks , concerning whom Evagrius wrote a book . Parembole therefore is a Village not f●r from Alexandria , near the Lake Mareotis . Atbanasius makes mention of it in his second Apologetick against the Arians , where he produces the Catalogue of Clergy-men , whom Meletius had in the City and within the Territory of Alexandria . After his mentioning of the Presbyters and Deacons of Meletius's party , which he had at Alexandria , he adds these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Macarius Presbyter of Parembole . Parembole is also mentioned in the Notitia Imperii Romani , wherein were the Quarters of the second Trajan Legion under the command of the Comes of the Military affairs throughout Egypt . Ptolemaeus also ( in Ammoniaca ) places Alexander's Parembole near the Lake Mareotis . Here therefore dwelt that Monk , who was so eminent amongst the Gnosticks . Vales. * Or , cut off . † Or , fight or , strive . ‖ Or , that which one is entrusted with to keep . * Or , without words . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to intrude into , &c. See Collos. 2. 18 ; where this term occurs . * He alludes , I suppose , to the parable of the tares ; see Matth. 13. 24 , &c. * Or , placability , or , slowness to anger . † See Exod , 26. 35. c Concerning this Serapion , Jerome ( in his book de Scriptor . Eccles. ) speaks these words : Scrapio Thmuëos Aegypti Urbis Episcopus , qui ob elegantiam ingenii Scholasticus dictus est , &c. Serapion Bishop of Thmuis a City of Aegypt , who for the Elegance of his wit was stiled Scholasticus , &c. He died in Constantius's Reign , before the Seleucian Synod , that is , before the year of Christ 359. For in the Seleucian Synod , amongst the Bishops of Acacius's party , Ptolomaeus is reckoned Bishop of Thmuis a City of Augustonica , or Augustanica . For Baronius is not to be heeded , who ( in his Annotations on the Roman Martyrology , ) says , Thmuis was a City in the Province Scethis . Scethis was not the name of a Province , but was it self rather in the Province Augustanica . And yet Marcellinus ( book 22. ) places Thmuis in ( that properly called ) Egypt . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughout all parts of the world . * Or , maiming . ☜ a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of the multitudes ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of weapons . ] This reading is confirmed by Rufi●●● ▪ book 2. chap. 3. Which passage in Rufinus Socrates does here take notice of . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was present at . ] See Rufinus book 2. chap. 4. where his words are these Qua praesens vidi loquor , & corum gesta re●●ro , quorum in passionibus socius esse promerui . I speak what I was present at , and saw ; and I relate their actions , of whose sufferings I had the savour to be a Companion . Vales. * He alludes to that passage , at Hebr. 11. 36. 37 , 38 , † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially when as they received a Testimony , or Commendation , &c. * Or , Work. c Here there was a whole line wanting , which we have made good from the Florentine and Sfortian M. SS . after this manner [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they cast away their images [ immediately changed ] the Fabrick of their Temple into [ the form ] of a Church . ] Epiphan . Scholasticus found this reading in his Copy ; as 't is apparent from his Version . Vales. a The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we have rendred [ ripewittedchildren ] must be expunged ; which seems to have crept in here , out of the foregoing line . Epiphanius Scholasticus acknowledges it not . For thus he renders it ; Qui cum a puero fuisset ingeniosus , vincebat etiam acutae conspicientes , who being from a boy of an ingenious disposition , excelled even those who saw with the greatest acuteness . Vales. b Concerning these Comments of Didymus's on Origens books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jerome speaks , in his 1 st , and 2 d book against Rufinus . Vales. c Epiphanius Scholasticus , and the other translatours have rendred this place ill ; as if Antonius the Monk had come to Alexandria in the times of Valens Augustus . But , 't is manifest , that Antonius died in the Reign of Constantius . Jerome informs us hereof , in his Chronicon , and in his Life of Hilarion . 'T is uncertain , in what year of Constantius's Empire Antonius left the Solitudes , and came down to Alexandria ; whether it was about the beginning of Constantius's Reign , before the ordination of Gregorius the Arian ; or rather , after the Synod of Serdica , and Athanasiu●'s second restitution . Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Flyes and Gnats can see with , ] in Cedrenus , at the sixth year of Constantius , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Flyes and Gnats can do harm to . Nor did Epiphanius Scholasticus find it written otherwise in his Copy , as 't is apparent from this his Version : quibus & Muscae & Culices nocere possunt , to which the Flyes and Gnats can do harm . And yet Rufinus , ( Eccles. Histor. book 2. chap. 7. ) out of whom Socrates borrowed this story , defends the common reading , which we have followed in our Version . And Jerome also does confirm this our reading , in his Epistle to Castrutius . Vales. a What Socrates says here , is in my opinion false ; viz. that Basilius and Gregorius , after they had finished the course of their Learned studies at Athens , were hearers of Libanius the Sophista at Antioch . Gregorius himself does refute this , in his Poem concerning his own Life ; where he says , that he was in the thirtieth year of his age when he left Athens , and that his friends would have detained him at Athens , that he might be a professour of eloquence ; ( the same is attested by Rufinus , book 2. chap. 9. Eccles. Hist. ) but that he fled secretly from thence , and went into his own Country . Vales. * Or , Rhetorick . * Or , quoted . † Or , the Office of a Deacon . b Baronius says , Basilius was prefered to the Bishoprick of Caesarea , in the year of Christ 369 : and this he attempts to prove from Gregorius Nyssenus's testimony . Theophanes and Cedrenus , in his Chronicon , do place the beginning of Basilius's Episcopate , on the ninth year of Valens , which was the year of Christ 371. But the same Authours do affirm , that Basilius was yet but a Presbyter , in the eighth year of Valens . See Theophanes's and Cedrenus's words at the said eighth year of Valens . Gregorius Nazianzenus does confirm the s●me in his Oration de Laudibus Basilii . Where he does attest in express words , that Basilius was yet but a Presbyter only of the Church of Caesarea , at such time as Valens , guarded with a part of Heretical Prelates , undertook an expedition against the Churches of the East , which he hastned to deliver up to the Arians . Moreover , Valens undertook this expedition against the Orthodox on his own third Consulate , that is on the year of Christ 370 , as our Socrates does affirm : ( compare the 14 th and 17 th chapters of this 4 th book . ) Gregorius Nyssenus confirms this , in his first book against Eunomius ( who had upbraided Basilius with fearfulness and pusillanimity , ) where he describes Valens's preparations and expedition against the Churches , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The Emperour went from Constantinople into the East , p●ft up in his mind with the late successfull and fortunate Actions he had performed against the Barbarians . That is , after the War against the Goths , and the League made with them . Which hapned in the year of Christ 369. as Amm. Marcellinus attests . Wherefore , that expedition of Valens's to destroy Gods Churches , hapned in ●ife year of our Lord 370 , as I have now said . Now , that Basilius was then no more than a Presbyter , his Brother Gregorius does in the same place inform us . For , he says , that the Prae●ect of the Praetorium , to wit , Modestus , at first made use of flatteries , and promised Basilius a Praesulate and an Ecclesiastick presidency , provided he would obey the Emperour . Nyss●n's words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore Basilius was not Bishop of Casarea , at such time as Modestus endeavoured to pervert him . Moreover , Modestus first bore the Praefecture of the Praetorium , when Gratianus ●I and Prob●s were Coss. in the year of Christ 371 , as I have remarkt in my notes on the 29 th book of Amm. Marcellinus , pag. 380. It may also be proved by another argument , that Basilius was preferred to the Episcopate of Caesarea after the year of Christ 370. For Nazianzon in the Funeral Oration which he wrote on him , says that Basilius was but a Presbyter , at such time as that Famine ( by far the ●orest of all the Famines that are mentioned to have hapned at any time ) hapned in Cappadocia . Now , this is the Famine , which our Socrates mentions in the sixteenth chapter of this book ; it hapned in the third Consulate of Valentinianus and Valens . Vales. c Gregorius Nazianzenus ( who is more to be credited in these things ) does attest in his Funeral Oration concerning the praises of Basilius , that Basilius , as yet but a Presbyter , went into those parts , with a design to oppose himself against the perfidiousness of the Arians . Vales. d Socrates borrowed this out of Rufinus ; who ( in book 2. chap 9. Eccles. Histor. ) writes thus : Gregorius vero apud Nazianzon , &c. But Gregorius , being substituted Bishop in his father's stead , at the Town Nazianzum , faithfully ●ore the storm of the Hereticks . And yet 't is manifest , that Gregorius was not made Bishop , but Coadjutor only to his own father Gregorius , in the Episcopate of Nazianzum : and upon this condition too , that he should not succeed his father in that Bishoprick ; as he himself attests in his Eighth Oration , and in his Poem concerning his own Life . He was first constituted Bishop of Sasimi by Basilius the Great , who had been the first Founder of this Bishoprick , that he might assure that place to his own Church ; as Gregorius attests in the Poem concerning his own Life . From thence he was translated to the Constantinopolitan See , which he quickly left , betook himself to Nazianzum , and governed the Bishoptick of that place some while , till such time as , being wearied out with age and diseases , he made choise of his own successour . Jerome's account therefore is true , whose words ( in his book De Script . Ecclesiast . ) are these : Gregorius primùm Sasimorum , deinde Nazianzenus Episcopus , &c. Gregorius , Bishop first of Sasimi , and afterwards of Nazianzum , &c. And 't is strange , that although he governed three Bishopricks , yet they were all doubtfull and uncertain . 'T is plain , that in his Epistles he himself does frequently deny , that he ever presided over the Episcopate of Sasimi , or ever performed any sacerdotal office there . Neither Jerome his Scholar , nor Rufinus , do ascribe the Constantinopolitan Bishop●ick to him . Lastly , he delivered the Bishoprick of Nazianzum to another , rather than governed it himself . Vales. * That is , Basilius and Gregorius . e This account disagrees from what the two Gregorius's ( to wit , Nazianzenus in his funeral oration , and Nyssenus in his first book against Eunomius ) do relate concerning Basilius . For they do attest , that Basilius was not brought before Modestus the Praefect of the Praetorium at Antioch , but that this was done in the City Caesarea . Sozomen therefore ( Eccles. Hist. book . 6. ch . 16. ) has truly corrected Socrates's mistake here ; where he relates , that Valens came from Antioch to Caesarea , and ordered Basilius should be brought before the Tribunal of the Praefect of the Praetorium . Further , you must observe , that Valens Augustus came to Caesarea twice , and made an attempt to vanquish Basilius : His first journey thither was when Basilius was no more than a Presbyter ; which ( as we have shown before ) was in the year 370. This is evidently confirmed by Sozomen in his sixth book . When he came the second time thither , 't is not certain . But I conjecture it was on the year of Christ 371 , or 372. Which I collect from Modestus's Praefecture , which falls on those years . Nazianzenus distinguishes these two journeys of Valens's , in his twentieth Oration , pag. 346. of his works . Edit . Paris . 1609. Vales. f Socrates took this out of Rufinus , book 2. chap. 9. Eccles. Hist. But Gregorius Nyssenus , in his first book against Eunomius , says that Basilius stood before the Tribunal of Modestus the Praefect twice ; once when he was Presbyter , and a second time when he was Bishop . But Nazianzen makes no mention of Basilius's former examination . Vales. g In Rufinus ( Eccles. Hist. book 2. chap. 9. ) this passage is thus worded ; utinam te non mutares , I wish you would not have changed your self . In which words Basilius reproves Modestus , because from being a Catholick he was become an Arian , that he might please the Emperour . We are indeed told by Gregorius ( in his funeral Oration ) that Modestus was an Arian . Vales. h Here Valentinianus Junior is called by another name , as we have observed before , chap. 10. of this book note ( a ) He was surnamed Galates , because he was born in Galatia . Further , in regard Socrates does here term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a young child ; our opinion ( which we have given in before ) is very much confirmed ; to wit , that these things were done about the year of our Lord 371 , or 372. For Valentinianus Junior was born in the year of Christ 366 ; as we have remarked before : from which year to the year 372 , are six years compleat . So Valentinianus Junior , called also Galates , died at six years old . For a child of that age is rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * So Rufinus says , book 2. chap. 9. Eccles. Hist. * So Euseb. Eccles. Hist. book . 6. chap. 30. a At this place I have followed Nicephorus's authority ; and instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I have amended it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pontick dioecesis ; ] although our M. SS . copies make no alteration here . See Socrat. book 1. chap. 9. note ( s. ) Vales. * Or , Epistles . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning Origen , ] it would be better thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in defence of Origen ; ] for he means Pamphilus's Apologetick in defence of Origen : concerning which consult Photius , in his Bibliotheca . Vales. c In the Greek , 't is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus renders thus ; Liber Gregorii quo Origenem commendavit , Gregorius's book wherein he has commended Origen . Christophorson translates it thus : Oratio Gregorii in Crigenis commendationem conscripta , Gregorius's Oration written in praise of Origen . But , I cannot approve of this Version : for that Oration was not written by Gregorius Thaumaturgus in commendation of Origen ; but to return thanks to his master , when he left his School . Indeed , Commendatory Letters are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there were never any Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commendatory Orations . Wherefore , I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; although Nicephorus confirms the vulgar reading . Now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Valedictory Oration , as we have remarked in our notes on Euseb. Life of Constant. book 3. chap. 21. note ( a. ) Vales. a The Greeks usually term him Novatus , whose right name was Novatianus . Concerning whose Heresie , you may consult Eusebius , ( Eccles. Hist. book 6. chip . 43 , ) Epiphanius , the Authour of the questions on the Old and New Testament , and Theodoret. Vales. * Or Moralls . † He means the Sacrament of the Lords Supper . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is doubtless to be thus worded [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Questionless , Socrates left it written thus ; and we have rendred it accordingly . Vales. c The expression in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Musculus renders thus , sicut fieri solet , as it is usually done ; and Christophorson thus ; ut moris est , as the manner is . But I cannot approve of these Versions . For the Grecian writers make use of ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie , as it is usually done , or , as the manner is . Wherefore , I am rather of opinion , that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every inhabitant of the Provinces : so Epiphanius Scholasticus read it . For he renders it thus ; Singuli Provincialium , &c. Every Subject of the Provinces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase Socrates has made use of a little before , in this chapter ; where his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Inhabitants of every Province having received such Letters as these . Vales. * Or studiously exercised or , followed . * Novatus . d The Novatians did boast , that the Founder of their Sect was a Martyr ; and they wrote a book , the Title whereof was , The Martyrdom of Novatianus . But this book , which was stuft with Lies and Fables , has long since been confuted by Eulogius Bishop of Alexandria , in his sixth book against the Novatians , the Excerptions whereof occur in Photius's Bibliotheca , p. 1621. Edit . David Hoeschel . 1610. Moreover , in those Acts of the Martyrdom of Novatianus , Novatianus was not said to have suffered Martyrdom , but only to have been a Confessour of the Faith of Christ. For , the Authour of the Acts. says , that of the eight Presbyters of the Roman Church who were under Macedonius Bishop of Rome , seven offered sacrifice to Idols together with Macedonius , and that only Novatus underwent an egregious Martyrdom of confession . And that together with Novatianus three Bishops ( almost the only persons of the Western parts ) termed it a Martyrdom ; to wit , Marcellus and Alexander Bishops of Aquileia , and Agamemnon Bishop of Porta , or rather of Tibur . Who lived apart after that confession , held assemblies with Novatianus , and avoided their communion who had sacrificed to Idols . A little afterwards they laid their hands on Novatianus , and ordained him Bishop of Rome . Vales. e This place is strangely corrupted . Nor is this fault new ; but the copies were faulty even in Epiphanius Scholasticus's time ; for thus he renders it : Hi vero qui ex eo nomen habuerunt , ejusque fuere participes , &c. But those who had their name from him , and were partakers thereof , &c. How Nicephorus read this passage in Socrates , 't is uncertain , in regard his Greek Text is at this place defective . But Langus , who had seen a Greek Copy of Nicephorus , renders it thus : Qui vero ejus nomine in Phrygia Censentur , &c. But those who are accounted of his name in Phrygia , when by indulging themselves , they had degenerated from his institutions and communion , at this time altered the Paschal Festival also . I say nothing concerning the other Translatours , in whose Versions you will find nothing of soundness . I am of opinion , that the place , by a small alteration , is thus to be made good : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , having an aversion even for that communion they were permitted [ to hold with the rest of the Catholicks in the celebrating ] of this [ Festival . ] There is nothing more plain than this sense . Before Valens's time , the Novatians in Phrygia kept Easter at the same time the rest of the Catholicks did . After that , they began to shun the communion and society of the Catholicks in this matter also . Further , although I do very much approve of Socrates's judgment , who gives an account why the Phrygians more especially embraced the Novatian Heresie ; yet there may another reason be given hereof . For , Novatus , or rather Novatianus , was ( as 't is said ) by Country a Phrygian : so Philostorgius asserts book 8. Wherefore , 't is no wonder , that he had many followers of his own opinion in that province . Vales. * Or , Fountains . f I conjecture , that this was long-lived Auxano , a Presbyter of the Novatian Church ; whose testimony Socrates makes use of , book 1. chap. 10 , & 13. But , we must not here omit Nicephorus's words concerning our Socrates : he says thus , book 11. chap. 14 ; Haec sibi renuntiata esse Socrates qui hoc loco non abhorrere se à Novatianorum institutis palàm prae se fert , à sene quodam scribit , &c. Socrates ( who in this place plainly shews himself not to be a detester of the Novatian principles ) relates that these things were told him by a certain old man , &c. Notwithstanding , I am not of Nicephorus's opinion . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under whom ; for that 's the reading in the Florent . M. S. and in Nicephorus . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A very elegant term , to signifie Scismatical assemblies and conventicles , who are said to erect one Altar contrary to another . Hence comes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sort of Schism , concerning which Basilius speaks , in his Canonicall Epistle to Amphylochius , de Baptismo Haereticorum . Vales. c Amm. Marcellinus ( book 27. pag. 337. Edit . Vales. ) calls it Sicininus's Pallace ; where , says he , there is a little private assembling place of [ the professours of ] the Christian Religion ; in which [ during the conflicts between Damasus's and Ursinus's parties ] there was in one day an hundred and thirty dead bodies found , &c. Read the Historians following words ; from the whole passage 't is plain , how disorderly the Elections of a Bishop of Rome then were , and at what an height they lived . d Socrates borrowed this out of Rufinus , book 2. chap. 10. Eccles. Hist. In that year , whereon Ursinus raised his Schism , Juventius , not Maximinus , was Praefect of the City , as Amm. Marcellinus attests , book 27. pag. 337. But , in regard this Schism lasted many years , 't is possible that Maximinus ( who was Praefect of the Annona , ) might take cognizance of this business , and torture some Ecclesiasticks , as Rufinus relates . This Maximinus was Praefect of the Annona , in the seventh year of Valentinian ; as Jerome does assert in his Chronicon . Marcellinus speaks much concerning this Maximinus , in his 28 th book . Vales. a Socrates has transcribed this following passage , almost word for word out of Rufinus's book 2. chap. 11. Eccles , Hist. For , he observes the same order that Rufinus does , after Damasus's ordination forthwith subjoyning Ambrosius's promotion . But , although Rufinus and Socrates have conjoyned these two Ordinations , as if they had been made at one and the same time ; yet there was a great interval of time between each ordination . For Damasus entred upon the Bishoprick of Rome in the Consulate of Lupicinus and Jovinus , on the year of Christ 367. But Ambrosius was promoted to the Episcopate of Millain in the year of our Lord 374 , in the third Consulate of Gratianus which he bore with Equitius ; as Baronius has observed from Saint Jerom's Chronicon . Vales. * Or , persons unworthy of praise . † That is , of the whole nation of the Sarmatae . ‖ Or , trample upon . a We met with a double mistake here , the one committed by Socrates's Transcribers , the other by Socrates himself . We have corrected the Transcribers errour ( who , in stead of Acincum , had made it Aconcam , ) from the Authority of the Sfortian and Florent . M. SS . It will be sufficient only to take notice of Socrates's mistake here ; who calls Acincum a City of Italy , whenas it belonged to Pannonia . Vales. * That is , To Gratianus . † To wit , Valens's brother's son . * That is , Valentinianus Senior . * Or , should be born of . † Or , in love with . b There is no mention of this law of Valentinianus's , any where . No , not in Amm. Marcellinus , who has with great accuracy recorded Valentinianus's affaires . Indeed such a law as this ( in my judgment ) is in no wise agreeable to Valentinian , a serious Prince , and a Christian. Therefore , this whole story of Justina's marriag● , is in my opinion , of a credit doubtfull and uncertain . Vales. * Or , Theodosius Senior . c Epiphanius Scholasticus calls her ( not Placida , but ) Flaccilla ; which is truest . For so the ancient Coynes term her . But , 't is strange that Greek writers should so frequently be mistaken in this name . For we have remark't before , that Placitus is by Socrates often used , instead of Flaccillus , who was Bishop of Antioch . Further , this Flaccilla was the daughter of that Antonius , who was Consul with Siagrius , as Themistius informs us , in his Gratiarum Actione , to Theodosius , for the peace made with the Goths . Vales. * Or , warred against . a This Oration of Themistius's to Valens , is at this time extant , published in Latine by Duditius . For , what Socrates says Themistius spoke in that oration concerning the difference of Philosophick opinions , occurs in Duditius's Version , at pag. 507 : the words are these ; Artes quidem , quarum magnus in vit●usus & delectatio est , &c. Indeed , those Arts , of which there is great use in this life , and which are very delightfull , had never arrived at such an height and elegancy , had there not been a discrepancy of judgments , and a certain strife amongst the Artists themselves . For , has not Philosophy it self ( the Mother of all laudable Arts. ) raised from mean and small beginnings , increased by the dissent of Learned men in such a manner , that nothing may seem wanting to its absolute perfection ? Further , what S●crates says was spoken by Themistius in that oration , to wit , that God is desirous of this variety of opinions concerning himself , that men may have a greater reverence for the Majesty of his Deity , because the knowledge of his divinity is ●n no wise obvious and easily attainable ; occurs in Duditius's Version , at pag. 508 : where 't is thus worded : Quocirca quod à cognitione nostrâ se longissimè removit , &c. Wherefore , in regard he has removed himself at the greatest distance from our knowledge , nor does humble himself to the capacity of our wits ; 't is a sufficient argument , that he does not require one and the same Law and Rule of Religion from all persons , but leaves every man a Licence and faculty of thinking concerning himself , according to his own , not another mans liberty and choice . Whence it also happens , that a greater admiration of the Deity , and a more Religious veneration of his Eternal Majesty , is ingendred in the minds of men . For , it usually comes to pass , that we loath and disregard those things which are readily apparent , and prostrated to every understanding , &c. Vales. * ●othē , having ▪ outed the Enemy . * Or , in regard his paternal Religion was adulterated . a Instead of [ the Son of God to be new ] which is the vulgar reading ; in the Sfort. and Florent . M. SS . the reading is [ the Son of God to be a new God ; ] accordingly we have rendred it . Vales. a In the Florent . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be reduced into money , ] which , if I mistake not , is the truer . Notwithstanding , the common reading ( to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he put a money-value upon , ) is sound , and needs no alteration . For Chrysostom uses this term in this sense , in his 67 Homily on Matth. 21. The old Glosses expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Adaerat , he values by money . Further , what Socrates remarks here , ( to wit , that Valens , instead of supplies of Souldiers , did afterwards exact Gold of his Provinces , ) is also related by Amm. Marcellinus , book . 31. pag. 441. which place , because 't is corrupt even in our Edition , I will here set down , as it ought to be amended : Eruditi● adulatoribus in majus fortunam principis extollentibus : quod ex ultimis terris tot tirocinia [ not , Thracenses nec opinanti offerrent , But ] trahens , ci nec opinanti offerret , ut collatis in unum suis & alieniginis viribus , invictum haberet exercitum ; & pro militari supplemento quod provinciatim annuum pendebatur , thesauris accederet auri cumulus magnus . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Gold , and of about a Crown value . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the East ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , towards the East . ] Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having been initiated ] we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in order to his being initiated , &c. ] Further , this story concerning Moses's being made Bishop of the Saracens , and concerning the Peace made with them , Socrates has taken out of Rufinus , book 2. chap. 6. Eccles. Hist. but has not observed Rufinus's order . For Rufinus has placed it about the beginning of Lucius's Episcopate , after the persecution of the Edessens , not at the latter end of Valens's Reign . And I had rather follow Rufinus's opinion , than that of Socrates and Sozomen . The motive I have to be of this opinion , is grounded on Socrates's words at the close of this chapter , where he says , that Mavia the Queen , having made a Peace with the Romans , betrothed her daughter to Victor the Roman Lieutenant General . Now , Victor , about the latter end of Valens's Reign , was too old to have any thoughts of marrying a wife . Vales. * Or , Lay his hand on me . * Or , Peace : a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Peter being returned , ] the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peter at that time returning : ] and the full-point , which is ( in some copies ) placed before these words , must be expunged . Epiphanius Scholasticus seems to have followed this reading . Vales. a The reading must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , marches out ; ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , passes by . ] Moreover , the same days [ which Socrates here assignes for Valens's entry into , and march out of , Constantinople , ] are recorded in Idatius's Fasti , in these words : Valente VI. & Valentiniano Is. &c. In Valens's sixth and Valentinianus's second Consulate , Valens Augustus entred Constantinople , from the East , on the third of the Calends of June [ that is , the thirtieth of May. ] And on the same year Valens Augustus went out of the City to the Fort on the third of the Ides [ that is , the eleventh ] of June . Vales. * The Ancients made use of a Plough , both at their demolishing , and also at their raising of a City . See Horace , Carm. Lib. 1. Od. 16. b It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was usuall with Transcribers of books , for brevities sake , to write these words thus . For they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. Notes for div A38749-e425770 a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by being continually detained . ] For a repetition of the negative particle is inelegant and nauseous ▪ in regard these words [ may not be cloy'd ] do precede . For , after them , an affirmation ought to follow . Vales. † 1 Tim. 5. 24. * The Reader may observe from this passage , in whose power it was in those days , to summon General Synods . * Or , Domnica . a Sozomen mentions this Law of Gratianus's , book 7. chap. 1. and so does Theodoret , book 5. chap. 2. who says that Sapor , Lieutenant-General , was sent by Gratianus into the Eastern parts of the Empire , to put this Law in Execution . That hapned in the year of Christ 378. This Law of Gratianus's is not now extant . And yet it seems to be mentioned in the fifth Law in the Theodosian Code , de fide Catholicâ . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; living in Exile . Lucius was not banished ; the people of Alexandria forced him to leave that City : See Socrates , book 4. chap. 37. * Or , to dissent again . † Or , they reapt no benefit , or delight , from their attempt . * Book 4. chap. 2. † Book 3. chap. 9. * Book 4. chap. 2. ‖ See Book 5. chap. 2. * Or , Colleague in the Bishoprick . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * That is , Melitius , and Paulinus . † See Book 3. chap. 9. * Or , Marched . a Indeed , Socrates thought that Gregorius had been translated from the Bishoprick of Nazianzum , to that of Constantinople : which was the opinion of many others also . But Gregorius had never been Bishop of Nazianzum ; he was only his father Gregorius's Assistant in that Bishoprick , being sent for thither by his father ( then very aged , ) out of the Solitudes ; whither he had retired after he had accepted of and also refused the Bishoprick of Sasimi , in the year of Christ 371 ; as Baronius has remarked . Vales. b I am not of Socrates's opinion , who says here , that that Church ( wherein Gregorius Nazianzenus used to Preach the word of God at Constantinople , ) was by the succeeding Emperours named Anastasia . For , in Gregorius's own life time this Church was called Anastasia ; which is apparent , both from Gregorius's own Oration , wherein he bids farwell in express words to Anastasia , and The Apostles ; and also from his Elegiack concerning the Dream of Anastasia . Consult Baronius , at the year of Christ 378. Vales. * See Matt. 10. 23. where 't is thus worded in the Greek : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but when they shall persecute you in this City . But here in Socrates the words are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if they shall persecute you out of this City , &c. c We found a far different reading in our Florentine and Sfortian M. SS . For , in both those Copies 't is thus exprest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stands in need of the Churches : this reading Epiphan . Scholasticus has followed , as appears from his Version . For he renders it thus : Quia igitur Imperator Ecclesiis opus habet , In regard therefore the Emperour has an occasion for the Churches . Nicephorus maintains the common reading : for instead of [ excludes us from ] his words are [ drives us out of . ] The Manuscript reading is in my judgment the better . Vales. * Book 4. chap. 37. a In the Sfortian M. S. both here , and also before , in chap. 6. of this book ; this person is called Acholius . The Latins do commonly give him that name . For so he is called by Ambrosius , by Prosper in his Chronicon , and by Jordanes in his book de successione Regnorum . But the Greeks do usually term him Ascholius . This is the Ascholius , concerning whose death , Virtues , and Miracles , Saint Ambrosius writes , in his 59 th Epistle to the Clergy of Thessalonica . Where he says , that Anysius his Scholl●● succeeded him . Vales. a See Book 4. chap. 12. b See what Socrates has remarked concerning this matter in chap 4. of this Book ▪ Vales. † That is , the Orthodox . c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. although , &c. ] I had rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. who also at that time bore the Praetor's Office. ] Nicephorus confirms our emendation ; for he words it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and admirable , as I may say , for all things ; who then bore the Praetors Office. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are the very words of the third Canon of the Constantinopolitan Synod . Whereby the Constantinopolitan Fathers do confer upon the Bishop of Constantinople a Precedency , or Primacy of honour only ; but give him nothing of a Metropolitical or patriarchical power , or jurisdiction . This is evident , not only from the cautious expression which the Fathers of this Synod make use of ; ( for they give him , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the priviledges of power or jurisdiction , nor priviledges in general ; but they bestow on him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the priviledges of honour : ) but also from these very words themselves , compared with the second Canon of this Constantinopolitan Synod . For , in that Canon the Fathers had made a positive sanction , that a Dioecesis should be governed by its Bishops , ( or by a Synod of all the Bishops in the same Dioecesis , ) and that the said Bishops should exercise their Ecclesiastical power in that Dioecesis only : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that the Bishops of the Thracican Dioecesis should only govern the [ Ecclesiastick ] affairs of the said Thracican Dioecesis : these are the very words of the Canon . Now , every body knows , that Constantinople is scituate in the Thracican Dioecesis . In regard therefore , that the present Fathers had committed the whole government of the Thracican Dioecesis to a Synod of all the Bishops in the said Dioecesis ; there could nothing remain , which they might assign to any other single Bishop in the said Dioecesis ▪ before the rest of them , save only the bare priviledge of honour ; which alone they do here confer upon the Constantinopolitan See scituate in the same Dioecesis . And thus , by the order of this Canon , Anatolius Bishop of Constantinople is placed next after Leo the Bishop of Rome's Legates , in the subscriptions of the Council of Chalcedon . See Concil . General . Edit . Bin. Paris 1636. Tom. 3. pag. 452 , 453. There occurs an eminent instance of this honour due to the Constantinopolitan Bishop by vertue of this Canon , in Synod . Chalced. Act. 1. vid. Concil , General . Edit . Bin. ut prius ▪ Tom. 3. pag. 61 , 62. See the Learned D r Beveredge's Annotat ▪ on the third Canon Concil . Constantinop . pag. 95. e The first mention ( if I mistake not , ) of Christian Patriarchs ( so I term them , because the Jews had Grand Officers amongst them thus termed , long before this time ; ) in any Authour worthy of credit , is at this place in our Socrates . However , there is no small stir amongst Learned men , about defining the time wherein these Patriarchs were first constituted in the Christian Church . Valesius , in his notes on this chap. and in his third book of Ecclesiastick Observations upon Socrates and Sozomen , does in a great many words assert , that the Patriarchical authority was confirmed by the sixth Canon of the Nicene Synod . This assertion of his is sufficiently confuted by D r Beveredge , in his Annotat. upon that sixth Canon , pag. 52 ▪ &c. At which place , and in his notes on the second Canon of the Constantinopolitan Council , pag. 93 , 94 ; the said Learned Doctor is of opinion ( agreeable to our Socrates here , ) that Patriarchs were first constituted by this second Oecumenical Council held at Constantinople . Nevertheless , he grants , that most of those priviledges , which Patriarchs afterwards challenged were given them by other Councils . Lastly , D r Barrow's sentiment is , that this Dioecesan ( or Patriarchical ) Form did soon after the Nicene Council creep into the Church , without any solemn appointment , by a spontaneous assumption and submission . See his excellent Treatise of the Pope's supremacy , pag. 240 ▪ &c. f The Roman Emperours who preceded Constantine the Great , committed the chief management of affairs in the Civill State of the Empire to one , or at most to two Praefects of the Praetorium . But Constantine the Great introduced a new partition of the Empire , ( as Zosimus tells us , book 2. of his Histor. pag. 439 , 440 , Edit . Lugd. 1611 ; ) and divided the management thereof amongst four Praefects of the Praetorium : one whereof was Praefect of the Pretorium in the East , a second of Illyricum , a third of Italy , and a fourth of the Gallia's . Each of these Praefects had several Dioecesis's under them : every single Dioecesis was a Combination of divers Provinces together into one Territory . What Diocesis's every one of these Prefects had under their district , and what and how many Provinces were included in each Dioecesis ; the learned Reader may see in Guidus Pancirolus's notitia utraque , dignitatum , cùm Orientis , tùm Occidentis , Edit . Lugd. 1608. From which Author we will Transcribe the five Dioecesis's ( for so many he had under him , ) of the Praefect of the Praetorium of the East , as they occur at fol. 3 , and 4 , of his Comment : because they are necessary in order to the clear understanding of what we have to say further here . Sub dispositione virorum Illustrium Praefectorum Pr●torio per Orientem , &c. Under the dispose of the Illustrious the Praefects of the Praetorium throughout the East , are these Dioecesis's underwritten , The East , Egypt , the Asian , Pontick , and Thracican Dioecesis's . The Provinces of the East [ or Eastern Dioecesis ] are XV. Palestina , Phaenice , Syria , Cilicia , Cyprus , Arabia . And the Dux ( Commander ) and Comes ( Earl ) of the Milice . Isauria , Palestina Salutaris , Palestina secunda , Phoenice Libani , Euphratensis , Syria Salutaris , Osrhoena , Mesopotamia , Cilicia secunda . The Provinces of Egypt [ or Aegyptick Dioecesis . ] are VI. Libya superior , Libya inferior , Thebais , Aegyptus , Arcadia , Augustanica . The Provinces of the Asian Dioecesis X. Pamphylia , Hellespontus , Lydia , Pisidia , Lycaonia , Phrygia Pacatiana , Phrygia Salutaris , Lycia , Caria , Insula . The Provinces of the Pontick dioecesis XI . Galatia , Bithynia , Honorias , Cappadocia prima , Cappadocia secunda , Paphlagonia , Pontus Polemaniacus , Hellenopontus , Armenia prima , Armenia secunda , Galatia Salutaris . The Provinces of the Thracican Dioecesis VI. Europa , Thracia , Haemimontis , Rhodope , Moesia secunda , Scythia . In conformity to this model of Government in the Civil State , the Regiment in the Church ( which before had been metropolitical , when the Provinces were independent on each other in Ecclesiastical administrations , ) was adapted . This Dioecesan form of Governance might , 't is probable , privately creep into the Church , in that interval of time between the Nicene and Constantinopolitan Councils ; which is the opinion of D r Barrow ( See note ( e. ) in this chapter . ) But , 't is certain , it was confirmed by the Fathers convened in this second Oecumenical Synod ; which sanction they made upon this occasion . A little before the summoning of this Synod , Melitius Bishop of Antioch in the East , took a journey to Constantinople , where he , together with some other Bishops promoted Gregorius of Nazianzum to the Constantinopolitan See. So Sozomen tells us , book 7. chap. 3 and 7. Soon after Melitius had done this , Peter Bishop of Alexandria sent some Bishops from Egypt to Constantinople , who ordained Maximus the Cynick Bishop of that City . See Sozomen book 7. chap. 9. Now , in the Political partition of the Roman Empire , ( as you may see by that Draught we have here given you of the Oriental-Praetorian-Praefecture , ) these three places were in three several Dioeceses . For , Antioch in Syria ( whence Melitius came ) was in the Oriental Dioecesis : Alexandria ( from whence the Bishops we●● sent by Peter ) was in the Egyptick Dioecesis : and Constantinople ( where these Bishops had celebrated their Episcopal ordinations ) was Scituate in the Thracican Dioecesis . In regard these proceedings had produced a great deal of disorder and confusion in the Church ; to remedy this in future , the Fathers convened in this Synod , make a Sanction , ( See Conc. Constantinopol . II. Can. 2. pag. 87 , Edit . Bevereg . ) that the Ecclesiastick Dioecesis's should have the same Limits with those of the State ; and that it should be as unlawfull for Ecclesiastick persons to perform any Office , or do any business belonging to them , without that Dioecesis wherein they were placed ; as it was for the Civil Minister to intermeddle with any affair without the Limits of his Dioecesis . That this had not been duly observed in the Church before this Synod , but that Prelates made frequent Excursions out of one Dioecesis into another , to ordain , is evident , not only from the instances we have mentioned just now ; ( where we find Melitius who belonged to the Oriental Dioecesis , and other Bishops of the Egyptick Dioecesis , ordaining a Bishop of Constantinople , a City in the Thracican Dioecesis ▪ ) but also from the Testimony of our Socrates , a person who lived soon after the convention of this Constantinopolitan Synod ; who speaking here concerning its Sanctions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And they constituted Patriarchs , having made a division of the Provinces ; that so those Bishops [ who make their abode ] without the bounds of their own Dioecesis , should not invade the Churches without their Limits . For this had been promiscuously done before by reason of the Persecutions . But , notwithstanding that this Dioecesan form ( in imitation of the Civil State of the Empire ) was brought into the Church , and thereupon Patriarchical Sees were erected : yet after this , several Provincial Churches had their ancient priviledges confirmed to them , ( which confirmation is grounded on the sixth Canon of the Nicene Council , as D r Beveredge has fully proved in his notes ▪ on that Canon , pag. 58 ; ) and remained Independent from the Patriarchical Sees . For instance , the Cyprian Church was adjudged to be such an one , in the eighth Canon of the third General Council held at Ephesus , in the year of Christ 431. In which Canon , after the Ephesine Fathers had determined the Cyprian Church to be independent from the Bishop of Antioch ; they add this clause : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The same shall be observed in other Dioeceses , and in the Provinces every where : that so , none of the most Religious Bishops may invade another Province , which has not been for many years before , and from the beginning under his , or his predecessours hand . In like manner , Armenia the Great was exempted from dependence on any Patriarchate ; as 't is apparent from That Order of the Presidency of the most holy Patriarchs , which D r Beveredge has published ( at his notes on the 36 th Canon Concil . Trullan . pag. 135 , &c. ) from a very ancient Greek Manuscript in the Bodlcian Library . In which Manuscript , neither England , Scotland , nor Ireland , are reckoned dependents on the Roman Patriarchate ; as the Learned Reader , on perusall , will find . Though , 't is as certain , that there was a compleat and absolute Church setled in this Island , long before this Manuscript Order was ( or can be supposed to have been ) drawn up ; as that there was one at Antioch , or Rome it self . For ( not to mention those unquestionable authorities which might be here produced to prove , that the plantation of the Gospel in this our Province was as early as the close of Tiberius's Reign ; ) we have many witnesses of an undoubted authority to attest , that before the times of the Nicene Council , there was a compleat Church setled in this Island . For first , in the subscriptions to the first Council of Arles ( convened in France Before the Nicene Council , that is , before the year of Christ 325 , as the Acts of the said Council , publisht by Jacobus Sirmondus do attest ; ) we meet with the names of these persons who went thither from this our Island : ( See Concilia Antiqua Gallia , Tom. 1. pag. 9. Edit . Sirmondi Paris . 1629. ) Eborius , Episcopus de civitate Eboracensi , &c. Eborius Bishop of the City of York in the Province of Britania . Restitutus , Bishop of the City London , in the fore-written Province . Adelfius , Bishop of the City Colonia of the Londoners . From the same Province , Sacerdos a Presbyter , Arminius a Deacon . Secondly , Athanasius ( in his second Apology against the Arians pag. 720. Edit . Paris . ) does attest , that the Bishops of the Britannia's were present at the Sardican Council ; which Synod was convened in the Consulate of Rufinus and Eusebius ( see our Socrates book 2. chap. 20 , note c. ) on the year of our Lord 347. Lastly , to mention no more , Hilarius Bishop of Poictiers in France , in the beginning of his Book de Synodis ( pag. 318. Edit . Paris . 1631. which book was written about the year of our Lord 350. ) sends Greeting Britanniarum Episcopis , to the Bishops of the Britannia's . This is sufficient to prove we had a Church here in those times . And , that this Church was governed by its own Bishops , till about the year of Christ 600 , and subject neither to the Roman , not to any other forreign Prelate , is a thing evidently apparent from what Venerable Bede has recorded in his Ecclesiastick History . For when Gregory Bishop of Rome , ( supposing the Inhabitants of this Island to be still intangled in the errours of Paganism , ) had sent hither Augustine the Monk to convert them to Christianity ; he unexpectedly found , not only the Christian Religion disseminated amongst them long before his arrival , but Bishops also rightly and duely constituted : which Prelates could not ( in my simple judgment ) be supposed the Subjects of the Roman Bishop , because he was so far from having any knowledge of them , that he did not believe there was one single Christian in this Island . But , though Augustine at his arrival found not the British Bishops dependants on the Roman See ; yet , he resolves to use his utmost endeavour to make them such . In order to which , by the assistance of ●thelbert King of Kent ( as Bede tells us , book 2. chap. 2. Eccles. Histor. ) he summons together the Prelates of the adjacent Province of the Britons , advises them to alter their ancient usages ▪ and to accept of him for their Arch-bishop ▪ But they , having an Arch-bishop of their own already to wit , the Bishop of Kaerleon , and looking upon it to be a strange and unheard-of thing , that they should become Subjects to a Forreigner ; wholly refused him and his monstrous proposal ; telling him , that they would not own him for their Arch-bishop ; and , as to their ancient customs and usages , that they could not relinquish them without the consent and licence of their own Nation . Whereupon they desired a second Synod might be convened . At which there met seaven Brittish Bishops ( whose names you may see in Sir Henry Spelmans Councils , Tom. ● . pag. 106 ; ) and many other Learned men ; who by Dionothus ( or , as Bed● calls him ▪ Dino●th ) Abbot of Bangor gave Augustine the Monk this answer ; ( See Sir Henry Spelman , as before , pag. 108 , 109 : ) Be it known to you and without doubt , that we are , and every one of us obedient and subject to the Church of God and Pope of Rome , and to every true and pious Christian , to love every one in his degree with perfect charity , and to help every one of them by word and deed to be the sons of God. As for any other obedience , I do not know that I owe it to him , whom ●e call the Pope , or that he hath right to challenge or require to be the Father of Fathers . This obedience we are ready to give and pay to him ▪ and to every Christian continually . Besides , we are placed under the Government of the Bishop of Kaerleon upon Uske , who is to supervise under God over us , to make us keep the spiritual way . What treatment the Brittish Prelates found from Augustines hand , after they had given him this answer ; the Reader may see in Bed● , at the book and chapter now quoted . Where we find this Augustine , their pretended convertour , threatning them with a War. Which by his instigation ( see M r Wheelocks notes on Bed. Eccles. Hist. book 2. chap. 2. Ethel●ridus King of the Northanhumbrians waged against them : wherein no less than 1200 Brittish Ecclesiasticks were slain at one time . After this , the Romish Bishop , for upwards of nine Centuries exercised a supream Ecclesiastick power in this Nation ; though several of our Kings promulged severe Laws against it . But now at length , his Tyrannick yoak is broken off ; and our Church enjoys its ancient priviledges : which may that God continue to it , by the most pretious bloud of whose eternal Son it was purchased ! Amen . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are the words of the second Canon of the Constantinopolitan Synod ; which Dionysius Exiguus renders thus : qui sunt super Dioecesim Episcopi , &c. the Bishops who are over a Dioecesis . There may be a twofold sence of these words . For first , They may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are over a dioecesis , or preside over a whole Dioecesis : of which sort is the Bishop of Alexandria , or the Bishop of Antioch , who is constituted not over a Province , but over a Dioecesis . Or secondly , they may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are without their own Dioecesis : So Zonaras explains these words , in his Comment on this Canon . Lucas Holstenius has embraced the former sense of these words . For , at the Margin of his copy he had made a remark , that this passage in Socrates is to be explained thus : ne Episcopi , &c. Least the Bishops set over their own Dioecesis's , should invade the Churches situate without their limits . But , the latter sense is the truer ; which the Canon it self declares in the following words : for the Fathers add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the uncalled Bishops come not beyond their Dioecesis . Wherefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prelates without their bounds ; which title Socrates has given Gregory Nazianzen at chap. 7. of this book ; because of his removal from the Bishoprick of Sasimi ( which was in the Pontick Dioecesis ) to Constantinople . Further , it is to be noted , that Dioecesis in this Canon does not signifie a Diocese ( as that word is commonly used , ) or a Province , as the Greek Interpreters Zonaras and Balsamon supposed ; but it imports many Provinces joyned together which are subject to one Governour . Whence the title of this Canon is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning Dioeceses . For , its express words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the fore written Canon concerning Dioecesises being observed , 't is manifest that a Provincial Synod will govern affairs throughout every Province . You see what the title of this Canon is ▪ and how it distinguishes a Province from a Dioecesis . For , 't is not forbidden by this Canon , that Bishops should goe out of one Province into another , to celebrate Ordinations : that being not to be done otherwise . To instance in the Asian Dioecesis , ( see note f. ) the Fathers prohibit not a removal out of Lycia into Pamphilia , nor out of Caria into Lycia , on account of Ecclesiastick business : but they only forbid them to pass out of one Dioecesis into another . Vales. * That is , Constantinople . h The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here used in such a sense , as to signifie a Patriarchate strictly so taken . Nor , must we think , that these Prelates here mentioned by Socrates , were constituted Patriarchs properly so called ; because ( as Valesius well remarks ) there are more than one named here to be superintendents over one Dioecesis ; for instance , Helladius , Gregorius , and Otreïus , are assigned for the Pontick Dioecesis . Now , what that power was , which is here given to these Prelates by the Synod ( or rather by the Emperour Theodosius himself , ) will appear from an inspection into the occasion of their being intrusted with this power . The Emperour Theodosius , perceiving the Churches to be notoriously pestred with Arianisme , took a resolution to extirpate it . In order whereto , he published an Edict ( which is mentioned by Sozomen , book 7. chap. 9 ; and is still extant , being the third Law in the Theodosian Code , Tit. de fide Catholicâ : ) to this effect ; that in all places , the possession of the Churches should be delivered to such persons only , as would acknowledge and profess one and the same Deity of the Father , Son , and Holy Spirit , in a subsistency of three persons equal in honour and power . In order to a more clear manifestation of those persons that owned this acknowledgment and profession ; such of them as were in Constantinople and Thracia , were by this Imperial Law obliged to hold communion with Nectarius Prelate of the Constantinopolitan See ; those in the Pontick Dioecesis , with Helladius , Gregorius , and Otreïus , &c. For these Prelates ( says Sozomen ) the Emperour himself approved of , after he had seen and spoken with them ; and also , they had an eminent repute for their pious Government of their Churches . And the Emperour orders further in his Edict , that whosoever dissented from a communion of faith with these Prelates , in their several districts ; he should be expelled out of the Church as a manifest Heretick . You see then , that the power given to these Prelates here was not properly Patriarchichal ; but only this , that their faith was to be the standard as it were , to measure that of others by , and a communion with them the Test for admitting persons to , or expelling them from , Ecclesiastick preferments . But , though we affirm , that the Prelates here mentioned by Socrates , were not constituted Patriarchs properly so called : yet we see no reason of making an inference from hence , ( as Valesius in his note here does , ) that Patriarchs were not constituted by the Constantinopolitan Fathers . For this is plainly repugnant to our Socrates's fore-mentioned words in this chap. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they constituted Patriarchs , having made a distribution , or division , of the Provinces . On which distribution of the Provinces , the entire constitution of Patriarchs has its sole dependence . For , from it arose Dioecesis's , over which Patriarchs were set . See the Learned D r Beveredge's notes on the 6 th Canon of the Nicene Council , pag. 52 , and on the second Canon of the Constant. Synod . pag. 94. * See Socrates , book 2. chap. 26. & book 2. chap. 16. note ( a. ) a This Funeral Oration in praise of Melitius Bishop of Antioch , is now extant amongst the Works of Gregorius Nyssenus . Vales. a Athanarichus King of the Goths , entred Constantinople in the Consulate of Eucherius and Evagrius , on the eleventh of January , and died on the twenty fifth of the same month ; as 't is recorded in Idatius's Fasti , and in Marcellinus's Chronicon . On the year following , which was the year of Christ 382 , when Antonius and Syagrius were Consuls , the whole Gothick Nation surrendred it self to Theodosius , on the 3 d of Octob. as says the same Idatius . Vales. * In the Greek he is called Merogaudus here , and hereafter . † His name in the Greek is Satornilus . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders these word thus : the forms of the Creed delivered by the Ancients . Epiphanius Scholasticus thus : the traditions of the Ancients . I like neither Version . For Socrates means the Books of the Ancient Doctors of the Church ; and more especially the interpretations of Sacred Scripture put forth by them . 'T is certain , what he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Expositions ] here , he does a little after call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Books of the Ancients . Wherefore I have here chosen to render it Expositions , as Musculus does . For , what Socrates here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little lower he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Exposition of the Ancients . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accommodated , ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flourished . ] Which emendation is confirmed by Epiphanius Scholasticus : for thus he renders it : De Antiquis Ecclesiae Doctoribus , qui ante divisionem floruissent , concerning the Ancient Doctors of the Church who flourished before the division . Vales. * Insist , or rely upon . † Or Dispersion . d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make known their Draught of the Creed ] I had rather read , as Nicephorus does ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to set forth [ and deliver in ] to him in writing a Draught . ] &c , Vales. c This Draught of the Creed , which Eunomius then presented to the Emperour Theodosius ▪ I have by me in Manuscript ; for which I am oblieged to the most famous and Learned Emericus Bigotius . In the Bavarian Manuscript , and in Livineius's Copy , this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books against Eunomius , as Gretser attests . But , in the Florentine Copy , from which Bigotius transcribed this Creed , it was placed before those Books . Nor , will it be unusefull , to insert it here . For , though it contains Eunomius's whole impiety ; yet some things occur in it , in no wise despicable . EUNOMIUS's Creed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whereas God and our Saviour Jesus Christ according to a most just sentence has said , that he will confess before God and the Father , those which should confess Him before men , and that he will deny such as should deny Him : and whereas the Apostolick Doctrine does exhort us , to be always ready to [ give ] an account to every one that asketh it : Whereas [ lastly , ] the Imperial commands do require this Confession ; with all readiness We confess what our Sentiments are , and that We Believe in one only true God , according to his own Doctrine , not honouring Him with a false voice . For He cannot lye . But is by nature and Glory truly one God : without beginning , always , and eternally alone . Not parted or divided into many as to his Substance , according to which he is one : nor existing sometimes one , at others another ; no● receding from what he is : nor formed from one Substance into three Persons . For he is altogether and wholly one , continuing always alone in one and the same manner . Having no companion of his Divinity , no partaker of his Glory , no Consort of his power , no Assessour of his Kingdom . For he is one and the only Omnipotent God , God of Gods , King of Kings , and Lord of Lords . The Highest over all the earth , the Highest in the heavens , the Highest in the Highest , the Heavenly things : true in being what he is , and always continuing so . True in his Works , true in his Words . The beginning of all Subjection , Power , Empire . Above Conversion , and free from change , as being incorrupt . Not dividing his own Substance in begetting , nor being the same begetting and begotten , or existing the same Father and Son. For he is incorrupt . In working in no wise wanting matter , or members , or natural instruments . For he stands in need of nothing . WE BELIEVE also in the Son of God , the only Begotten God , the First begotten of every Creature , Christ the true God , not unbegotten : not ( before he was , ) named the Son without Generation , begotten before every Creature . Not uncreated . The Beginning of the Waies of God [ in order to his ] Works , and being the Word in the beginning : not without a beginning . The living Wisdom , the operating Truth , the subsisting Power , the begotten Life : as being the Son of God giving Life to the living ; and restoring Life to the dead : the true Light , enlightning every man that cometh into the world : God , and the Minister of Good things ; in regard he is begotten of the Goodness and Power of the Father : who hath not divided with him that has imparted the Dignity , nor with any other , his Fathers Substance , or Kingdom . But by Generation is made Glorious , and the Lord of Glory . Who has received Glory from the Father , but has not partaken of the Fathers Glory . For , the Glory of the Almighty is incommunicable , as he himself has said , I will not give my Glory to another . Who has been glorified by the Father before ages . Who has been glorified by the Father through ages , and throughout the whole rational and created Substance . Whom the whole celestial Milice doth guard . For he is the Lord and King of Glory , as being the Son of God and God : the Framer of things immortal and mortal , the Framer of Spirits and of all flesh . For all things were made by him , and without him nothing was made . The King and Lord of all Life and breath of those [ Creatures ] that were made by him . For all things were delivered unto him by the Father , according to his holy expression , and the Father hath given all things into his hand . Obedient to the framing and creating of the things which are . Obedient to every Administration . Not receiving his being the Son , or God , from his obedience : but in that he is the Son , and is the only begotten , he is made God. Obedient in Works . Obedient in Words . The Mediatour in Sentences [ or Decrees . ] The Mediatour in Laws . Him we acknowledge to be the Sun of God , and the only begotten God. Him alone [ we acknowledge to be ] like to him that begat him upon account of an eminent similitude and a peculiar conception [ or signification . ] Not as the Father [ is ] to the Father . For there are not two Fathers . Nor as the Son [ is ] to the Son , there being not two Sons . Nor as the Unbegotten to the Unbegotten . For there is one only Unbegotten , [ to wit ] the Omnipotent ; and one only begotten Son. But [ he is like ] as the Son to the Father : in regard he is the Image and Seal of every operation and power of the Almighty : the Seal of all the Works , Words , and Councels of the Father . Him we acknowledge to be one of those who covered the earth with [ a deluge of ] waters . Who burnt the Sodomites with fire . Who inflicted punishment on the Egyptians . Who made Laws according to the Commandment of the Eternal God. Who in the times of the Prophets converst with the Ancients . Who called those that refused to obey . Who has received all power of Judging . For the Father judgeth no man : but hath given all judgment to the Son. Who in the last days was made flesh : made of a woman . Made man in order to the deliverance and Salvation of us men . Who assumed man [ or humanity ] consisting of a Soul and Body . Who by his tongue and mouth Preached peace to those that were near and such as were remote . Who was made obedient unto the Cross and unto death . And who saw not corruption , but rose again the third day . And after his Resurrection he compendiously expounded the mystery to his [ disciples . ] He sits on the right hand of the Father : and shall come to judge the quick and dead . After this [ person , ] We Believe in the Paraclete , the Spirit of Truth . The Teacher of Piety . Made by the Only begotten , to whom he was once subject . Who is not to be reckoned after the Father , nor together with the Father . For there is one only Father , who is God over all . Nor is he to be equalled with the Son. For he is the Only begotten , and has no Brother begotten at the same time with him . Nor yet is he to be compared with any other thing . For he has transcended all other things that have been made by the Son , in Generation , Nature , Glory , and Knowledge . In regard he is the first and best , the greatest and most beautifull work of the Only begotten . Who also himself being one , and the first , and the Only , and the most eminent of all the Sons composures , by reason of his substance and natural Dignity ; does perfect every operation and Doctrine according to the Sons arbitrement , by whom he is sent , and of whom he receives . And he makes a relation to those that are instructed ▪ teaching the Truth : sanctifying the Saints : leading them who come to the Sacrament : dividing to the Spirit all his free gifts , who gives grace . And he cooperates with the faithfull , in order to their understanding and contemplation of the things commanded . Who groans with them that pray : is the Guide to what is profitable : gives strength in order to Piety : enlightens Souls with the light of knowledge : purges the thoughts : chases away devills : cures the sick : heals the diseased : brings back the wanderers [ into the way : ] comforts the afflicted : erects those that stumble and fall : refreshes those that labour : encourages with shouts those that strive : emboldens those that are fearfull : is the Guardian and Overseer of all men : takes all imaginable care , and makes provision for the promotion [ or access ] of the well minded , and for the preservation of the more faithfull . Further , We Believe in that Resurrection ▪ which shall be [ effected ] by our Saviour ; [ to wit ] of those very Bodies which have been dissolved , together with their proper members and particles : when nothing shall be wanting or changed , of those things which composed every mans body in this present life . Moreover , [ We Believe ] the Judgment which shall be after this , of those things which have been ill-thought or acted ; and likewise of all the works , words , actions , practises , conceptions of the mind , and thoughts which have hapned in this present life : so that nothing at all , whether of the greatest matters , or of the least , shall be concealed : nothing of those things , which have been legally done , or unjustly perpetrated , shall be neglected or overlookt : but a proportionate and just sentence shall be given [ or measured out . ] And those that have continued impious and sinners to the end [ of their lives , ] shall be sent away to an endless punishment . But such as have led Holy and righteous lives , shall be taken up to an eternall life . These are our Sentiments , which we have learned from the Saints , and thus we think and believe . We have omitted nothing of what we have learned , on account of shame , or out of fear . Nor have we by reason of turpitude or contentiousness made any additions thereto , or perverted any thing therein . Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants , or slanderers ; Whose damnation is just . That this is the confession of Faith , which was delivered by Eunomius to Theodosius , in the month June , on the second Consulate of Merobaudes which he bore which Saturninus ; is evident from these words which occur at the beginning of this confession ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and whereas the Imperial commands do require this confession . Vales. f Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about those of his own opinion , ] it must be thus mended [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , or to those of his own opinion . ] The same errour occurs before in this chapter ; where he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we have corrected by rendring it thus : For some were one way affected towards the Books of the Ancients , others another . Vales. g I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with those [ Churches ] of his own Faith. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Churches is understood . The priviledges of Churches are , a priviledge of sanctuary , a priviledge of receiving Embassies , and the like . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps he means the Imperial power ; for Constantius and Valens were great favourers of these Sects . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making a joynt attempt again . a Musculus and Christophorson seem to have thought ( as by their Versions appear , ) that this man was born in Brittain ; which ( though perhaps true , yet ) cannot be made out from this passage in our Socrates . Zosimus ( Histor. book 4. ) says this Maximus was a Spaniard . Our Countrey-man Guildas calls him Germen Plantationis Britannicae , a branch of the Britannick Plantation . Camden mentions him in his Britannia ( pag. 240 ▪ 241 , Edit . Lond. 1607. ) where he quotes some verses out of Ausonius ; in which he is termed Rhutupinum Latronem , the Richborow-Thief . * Or , Merogaudus . b I will here propose my doubt to the Reader . I am of opinion therefore , that Thessalonica , which was the chief City of Macedonia , was under Theodosius's Empire . My reasons are ; ( 1. ) because Theodosius , after he had been Proclaimed Augustus by Gratianus at Sirmium , went to Thessalonica , resided there a long while , and received the Embassies of the Cities of the East : and when he fell sick , he was baptized by Acholius Bishop of that City , as Zosimus , Prosper , Socrates , and others do relate . ( 2. ) During his Residence in that City , he published many Laws , which are extant in the Theodosian Code , in the Titles de fide Catholica , and de Haereticis ; which Laws are dated at Thessalonica . ( 3. ) Lastly , in the Constantinopolitan Synod , at which 't is manifest the Eastern Bishops only were present , Acholius Bishop of Thessalonica is reckoned , as may be seen in the eighth chapter of this book . After Theodosius's times , there is no doubt but Thessalonica was under the Eastern Emperours . For 't was the chief City of the Oriental Illyricum , which contained Macedonia and Dacia , as we are informed from The Notitia of the Roman Empire . But , whether or no it was under the Eastern Emperours , about the beginning of Theodosius's Reign ; may deservedly be doubted . For Aurelius Victor , and Zonaras do expresly affirm , that Gratianus gave Theodosius only the East and the Thracia's . And Zosimus relates , that Valentinlanus Junior ( upon his division of the Empire with his Brother , ) had Italy , Africk , and Illyricum . Neither had Constantius , or Valens ( who governed the Eastern Empire before Theodosius ) Illyricum under their Dominion . In the times of Valens , 't is certain , Mamertinus Praefect of the Praetorium , Governed Italy , Africa , and Illyricum at the same time ; as Amm. Marcellinus attests . Notwithstanding , Valens ( after his Brother Valentinianus's death ) seems to have annext Macedonia and Dacia to his own Empire , by the consent of his Brother's Sons , Which Collection I make from the close of Amm. Marcellinus's thirty first book : where he says , that Valens's Souldiers and Palatines , who had been besieged by the Goths at Adrianople , went out after that Siege was broken up , and hastned some into Dacia ▪ others into Macedonia , supposing that Valens had retired thither . See Amm. Marcellinus , pag. 468. Edit . Par. 1636. Vales. * Or , Richomelius . a The phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christophorson renders ill , thus , Valentinian's Souldiers . For Socrates means Valentinian himself who was on this year ( when Valentinian himself was the third time Consul , with Eutropius , ) conquered by Maximus , ( as Sulpitius informs us , in his first book concerning the life of Martinus ) and together with his mother Justina , his Praesects and Comites , fled to Thessalonica . Vales. b But Zosimus says , that Maximus's Embassy was received by Theodosius ; and that he acknowledged him to be Emperour , and admitted of his Statues ▪ and ordered Cynegius Praefect of the Praetorium in the East , that Maximus's Statues should be proposed to publick view at Alexandria , and that he should declare to the people that Maximus was Colleague of his Empire . Which thing Sigonius ( in his book de Occidentati Imperio ) has done ill to place on the year of Christ 384 , when Richomeres and Clearchus were Consuls ; in regard it was done in Valentinianus's third Consulate , which he bore with Eutropius , on the year of Christ 387. For , on this year Cynegius was Praefect of the Praetorium . Vales. c He should rather have said Aquileia . For thither Maximus went , as Zosimus and the other Chronologers do inform us . Vales. * This Character does well befit too many persons of our own nation at this juncture . a Socrates i s mistaken . For Maximus was slain , not on the 27 th of August , but on the 28 th of July , as Idatius says in his Chronicon . The same is recorded in those Fasti , which Jacobus Sirmondus has published under Idatius's name . For , these are the words there : Theodosio Aug. II. & Cynegio Coss. &c. In the second Consulate of Theodosius Augustus [ which he bore ] with Cynegius , on that year , Maximus the Tyrant that publick Enemy , is slain by Theodosius Augustus , three miles from Aquileia , on the fifth of the Calends of August [ that is , on the 28 th of July ] Also , his Son Victor is slain a few days after , in the Gallia's , by Theodosius's Comes . Further , this Victor had been created first Caesar , and then Augustus , by his Father ; as we are informed from this Old Inscription recorded by Sigonius , in his 9 th book , de Occidentali Imperio : DD. NN. MAG . CL. MAXIMO , ET FL. VICTORI PIIS FELICIBUS SEMPER AUGUSTIS BONO R. P. NATIS . Where you see Maximus has two Praenomina , to wit , Magnus Clemens . Sulpitius Severus ( book 2. Histor. Sacr. ) calls him Clemens Maximus . But , by Orosius he is termed Magnus Maximus . Vales. b Here is a mistake , either of Socrates , or of his transcribers ; in calling Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a person that had born the Consulate . For Symmachus whose Epistles are extant at this day , had not at that time been Consul ; but three years after he bore a Consulate with Tatianus . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about Antioch in Syria ] I had rather word it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at Antioch in Syria . ] Vales. * Compare chap. 5. with chap. 9. of this book . † See chap. 5. * That is , Mithra's Temple : what these Mysteries were , Socrates has told us , book 3. chap. 2. † Pieces of wood made in fashion of a mans privities . * See book 3. chap. 2. a Some excerptions of this Helladius the Grammarian , are extant in Photius's Bibliotheca . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , The Ape 's Priest. For the Egyptians worship an Ape , as Lucian tells us , in his piece , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Sozomen ( book 7. chap. 15. ) calls this Praefects name Evagrius : and the Commander in chief of the Milice in Egypt , he names Romanus . Eunapius likewise ( in the Life of Aedesius , ) names both these persons ; and attests , that they gave a great assistance to Theophilus Bishop of Alexandria , in destroying the Temple of Serapis . I will insert Eunapius's own words here , because they want correcting ; ( See Eunap . in vità Aedes●i , pag. 63. Edit . Colon. Allobrog . 1616 : ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is , the Temples about the City Canobus underwent the same thing , Theodosius being at that time Emperour , and Theophilus Presiding over those execrable persons ; he was a certain Eurymidon , that reigned over the haughty Gyants . Evetius being then Governour of the Civill affairs : and Romanus intrusted with the Command of the Milice throughout Egypt . On my perill , correct it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Evagrius being then Governour of the Civill affairs . In the Theodosian Code , ( title , De Paganis , ) there is a Law extant of Theodosius's , directed to this Evagrius Praefect of Egypt , and to Romanus Comes of the Milite throughout Egypt ; which Law was dated at Aquilcia , in the Consulate of . Tatianus and Symmachus . From which Law it may be concluded , that Serapi●'s Temple was demollished at Alexandria , in the year of Christ 391. But Marcellinus , in his Chronicon , contradicts this ; and says this Temple was destroyed when Timasius and Promotus were Consuls ; which was the year of Christ 389. And this , in my judgment , is the truer . For Cynegius Praefect of the Praetorium , at his being sent into Egypt , had a command from Theodosius , that he should pull down the Heathen Temples ; as Zosimus relates in his first book . And he had executed that command , as Idatius attests in his Fasti. Now , Cynegius died in his own Consulate , on the year of Christ 388. Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because but , &c. ] Socrates means the Image of their God Simius , which Theophilus had ordered to be reserved on purpose . And thus Epiphan . Scholasticus has explained this place in Socrates ; much better then Christophorson ; who understood those words of Socrates [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as spoken concerning a certain ( or rather uncertain ) God. Vales. a Instead-of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called an Hieroglyphick ; ] it ought rather to be thus written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which [ Letters ] they call Hieroglyphical : ] so Epiphanius Scholasticus seems , to have read . Indeed , Socrates and Sozomen do relate , that these Hieroglyphical Letters were found in the Temple of Serapis , cut upon the walls thereof . But Rufinus does not say they were found there : he tells us rather , that they were kept and expounded at Canopus . At his 2 d book , Eccles. Histor. chap. 26 ; these are his words : Jam vero Canopi quis enumere● superstitiosa flagitia ? &c. But now , who can enumerate the superstitious impieties at Canopus ? Where , under a praetext of their sacerdotal Letters , ( for so they call the ancient Letters of the Egyptians ; ) there was in a manner a publick School of Magick Art. Vales. * Fitted , or applied . b Socrates borrowed this out of Rufinus's 2 d book , Eccles. Histor . chap. 29. He apprehended not Rufinus's meaning . For Rufinus says not , that it was predicted to the Pagans by other Sacerdotal Letters , that Serapis's Temple would then be destroyed , when that sign of the Cross should appear : he only says , that the Egyptians received this as a tradition from their Ancestours , to wit , that the Temples wherein they then worshipped , should stand so long , till that sign should come , wherein there was Life . But , because mention is here made of Serapis's worship , and of the Letters found in his Temple ; nothing hinders , but we may here explain , ( in favour of the studious ) an Old Epigram concerning Scrapis , which is recorded by Eusebius in his books de Demonstratione Evangelicâ . For it contains both the manner how this God was worshipped by the Egyptians ; and besides , Scaliger understood it not , in his Animadversions on Eusebius , Number 1730. The Epigram therefore runs thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , The seven Vowells do my praise resound , Who am the Great , Immortal Deity , Th' unwearied Father of the Universe . You must know , that the Egyptian Priests were wont to praise their God Serapis in no other manner , than by a recitation now and then of the seven Greek Vowells . Therefore , instead of Hymns and Songs , the Pipe and Harp ; the sound of the seven Vowells was heard in Serapis's Temple . Dionysius Halicarnassensis does attest this , in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the chapter de Collisione Vocalium . Where after he has informed us , that the Collision of the Vowells is not so much to be avoided , in regard it sometimes produces a pleasant noise ▪ ; he adds these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , in Egypt the Priests sing praises to the Gods by [ repeating ] the seven Vowells , sounding them out one after the other . And , instead of the Pipe and Harp , the sound of these Letters is heard . Elias Vinetus ( in his notes at Ausonius ' s eighteenth Epistle , ) does declare that he had seen an old inscription , which was found upon a golden plate , fixt on the breast of a dead body . This plate contained the seven Greek Vowells , repeated in seven Verses , in such order as you may see there . But I doubt not , but there were seven other Verses on the reverse of the said plate , in the same order with those on the foreside . To wit , in such a manner that the second Verse of the reverse side began with Omicron , the fourth with Ypsilon , the sixth with Omega . Vinetus could not explain this Riddle . In my judgment Serapis's name is denoted by these Letters ; which God ( as Hesychius attests ) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only because there are seven Letters contained in his name , but in regard he was usually praised by the seven Vowells . Now , it was an usage amongst the superstitious Heathens to engrave Serapis's name upon a brazen plate , and wear it hung about their necks in form of a Buckler . Artemidorus ( book 4. ) gives us an account of this usage , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In what order the seven Greek Vowells were placed on the foreside of this golden plate ; the Learned Reader may see in Vinetus's notes on the 18 th Epistle of Ausonius , written to Tetradius ; Edit . Burdigal . 1590. * Colos. 1. 26. * Acts 17. 22 , &c. † See Numb . 24. & John. 11. 51. * Or , rendred ineffectuall . † Or , in the Greatest Rome . a Amongst the Romans , Bakers were called Mancipes ; because they were [ Mancipati ] bound to the Colledge of Bakers , and to the Trade of making Bread : and their goods and families were obnoxious to this Function . See the eighteenth Law of the Theodosian Code de Pistoribus . In which Law , they are the Decuriales , ( concerning whom I have made several remarks in my notes on Amm. Marcel . ) who were of the Decuriae of the City of Rome . These Officers had the custody of all the publick Acts and Monuments ; especially the sentences of Judges , Contracts , Adoptions , and the like . On which account ( as Cassiodorus tells us , book 5. Epist. 21 , ) the quiet and security of all men , and the publick Faith was kept in their Desks . There was over all these a Rector of the Decuriae ; concerning whose Office see Cassiodorus , book 5. Epist. 21 , 22. But , to return to the Mancipes ; it is observable , that in the fore-mentioned Law the Function of the Mancipes or Bakers is termed Mancipatus . So also it is called in that One Law in the Theodosian Code de Mancipibus : which Law was published at Rome by Theodosius , in the Consulate of Timasius and Promotus ; at the same time that these things ( which Socrates here relates ) were done . See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is further to be remarkt , that those Constitutions made at Rome by Theodosius ( which Socrates treats of in this chapter , and places after the Emperours Victory over the Tyrant Maximus , ) are by Cedrenus placed after Theodosius's Victory over the Tyrant Eugenius . But Cedrenus's words ( you will meet with this passage in Cedrenus , at pag. 266 , Edit . Basil. ) are corrupt , which I mend thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ in the fore-mentioned Edition of Cedrenus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against is omitted ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ in Cedrenus , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures : ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , making his Entry into Rome after his Victory over this person [ Eugenius , ] he did a great deal of good to that City , and abolished what [ had been usually done ] in the Bake-houses against strangers that fell in thither , whom they shut up in the Bake-houses till they became aged , and forced them to grind . The Authour of this emendation in Cedrenus , is Theophanes , who also relates this fact of Theodosius's , after his Victory over Eugenius . Concerning these Mancipes there is an eminent passage extant in the Excerptions of Joannes Lydus de Mensibus Graecorum , in the month March. Vales. * Intrapped . † Or , fell from the Victuallinghouses down into , &c. b I can scarce believe , that the Romans inflicted this sort of punishment upon adulteresses . For , after Constantine's time , they always punisht adultery with a capital punishment . We are informed hereof from the Emperours Laws extant in Both the Codes , Tit. ad Legem Juliam de Adulteriis . I omit the testimony of Amm. Marcellinus , book 28. Further , any one may conjecture , that those little Bells , mentioned here by Socrates were not found out to punish adulteresses ; but were commonly made use of by all whores who prostituting themselves in their Cells , by this sign called Travellers unto them . Concerning which custome Dio Cassius ( in the Fragments of his 79 th book , which I have some time since published , ) speaks these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In fine , having made a Cell within the Pallace , he acted his lechery therein , standing naked before the door thereof , as whores usually do , shaking his shirs which was hung up with golden rings , and with a soft , delicate , and broken voice , inviting his companions to him . Vales. These words Dion Cassius speaks of Avitus or Heliogabalus , Emperour of Rome ; the Learned Reader will find this passage , at pag. 912. Edit . Hanov. 1606. * Or , made liable to punishment . † Practises . a The course of discipline in relation to penetency , as it was practised by the Fathers during the first and purest times , reformed open Transgressours , by putting them into Offices of open penitence , especially Confession , whereby they declared their own crimes in the hearing of the whole Church , and were not from the time of their first convention capable of the holy Mysteries of Christ , till they had solemnly discharged this duty . During which times , offenders in secret also , knowing themselves altogether as unworthy of admission to the Lords Table , as the other who were withheld ; and being perswaded , that if the Church did direct them in the Offices of their penitency , and assist them with publick prayer , they should more easily attain what they sought , than by trusting wholly to their own endeavours ; Lastly , having no impediment to stay them from it but bashfullness , which countervailed not the sore-mentioned inducements ; and besides , was greatly eased by that good construction , which the charity of those times gave to such actions , ( wherein mens piety and voluntary care to be reconciled to God purchased them much more love , than their faults were able to procure disgrace ; ) these Offenders in secret , I say , were not nice to use some one of Gods Ministers , by whom the rest might take notice of their faults , prescribe them convenient remedies , and in the end , after publick confession , all joyn in prayer to God for them . But , as professours of Christianity grew more numerous , so they waxed worse ; when persecution ceased , the Church immediately became subject to those mischiefs , that are the product of peace and security ; to wit , Schisms , Discords , Dissentions , &c : faults were not corrected in charity , but noted with delight , and treasured up for malice to make use of , when the deadliest opportunities should be offered . Whereupon , in regard publick confessions became dangerous and prejudicial to the safety of well minded men , and in diverse respects advantageous to the Enemies of God's Church ; it seemed first unto some , and afterwards generally requisite , that voluntary penitents should cease from open confession . Instead whereof , private and secret confession was usually practised , as well in the Latine , as in the Greek Church . The cause why the Latins made this change of publick confession into private , Leo the Great declares , in his Decretall Epistles , Epist , 80 , ad Universos Episcopos per Campaniam , &c. pag. 148 , 149. Edit Lugd. 1633. This alteration was made in the Greek Church , about such time as the Heresie of the Novatianists had its original , ( which is our Socrates's Sentiment here , and is very probable ; ) upon this occasion . The Church resolving ( contrary to the opinion of Novatus , or rather Novatianus , and his followers ; concerning which , see Euseb. Eccles. Histor , book 6. chap. 43. ) to admit the Lapsed in the Decian persecution to communion , and judging it fit , that before that their admission , they ( and all other voluntary penitents in future ) should do pennance and make confession in private only ; ( to the end that the Novatianists might not take occasion at the multitude of publick penitents , of insulting over the discipline of the Church , as they usually had done , and did : ) constituted in every Church a Penitentiary Presbyter : whose Office it was , to take the confessions and appoint the pennances of secret offenders . So that , if penitents in secret , being guilty of crimes whereby they knew they had made themselves unfit Guests for the Table of our Lord , did seek direction for their better performance of that which should set them clear ; it was in this case the Penitentiarie's duty to take their confessions , to advise them the best way he could for their souls good , to admonish them , to counsell them ; but not to lay upon them more than private pennance . As for notorious wicked persons , whose crimes were known ; to convict , judge , and punish them , was the Office of the Ecclesiastical Consistory ; Penitentiaries had their institution to another end . This Office of the Penitentiary was continued in the Greek Church for the space of above some hundred years ; till Nectarius , and the Bishops of Churches under him begun a second alteration , abolishing even that confession which their Penitentiaries took in private , upon that occasion which Socrates mentions here in this chapter . See M r Hooker's Eccles. Politie , book 6. pag. 332. &c. Edit . Lond. 1666 ; also D r Cave's Primitive Christianity , Part 3. Chap. 5. b In Rob. Stephens Edit . the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Bishops added a Presbyter , who was to have the charge of penitency , to the Canon of the Churches . In the Sfortian M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Ecclesiastick Canon ; ] which reading Epiphanius Scholasticus and Nicephorus found in their copies , as appears by the Version of the first , and the Greek Text of the second . Which two Authours took Canon to signifie a Rule or Ecclesiastick Decree . Petavius , in his notes on Epiphanius , pag. 242 , took these words of Socrates in such a sense , as if the import of them were , that the Bishops , by publishing of a Canon then newly found out , added a Presbyter who should take charge of the penitents ; which opinion of his he confirms by these following words of Socrates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. this Canon is in force to this day amongst other Heresics ; where the term Canon is manifestly taken for a Rule and Decree . But Valesius is not of Petavius's opinion . His reasons are , ( 1 ) The propriety of the Greek tongue admits not of this sense . ( 2 ) If a new Canon were then made concerning the institution of a Penitentiary Presbyter , he queries , where , and in what Councill it was published . Valesius's Sentiment therefore is , that the term Canon is here to be taken for the Matricula , or Roll of Ecclesiastick Officers belonging to the Church . In which sense , he says , t is taken in the 2 Can. Concil . Chalccdon . pag. 112 Edit . Beveredg . where ( t is true ) it must be taken in a more comprehensive sense , than to signifie the C●crus only ; that is , those who are ordained by imposition of hands : because the Fathers in that Canon speak of all the Ecclesiastick Officers , such as were the Occonomi , the Defensores , the Mansionarii , &c. concerning whom see D r Beveredge's Notes , pag. 109. But , whether it is to be used in this sense here , I determine not ; let the Learned judge . c What the course of discipline in relation to penitency was , as it was practised by the Fathers during the first and purest times , before Penitentiaries were instituted ; we have declared at note ( a. ) in this chapter , mostly in M r Hookers own words . Which incomparable Authour , in the forecited book of his Eccles. Politie , has by unexceptionable authorities made it evident , ( whatever the Learned Reader may find said to the contrary by Baronius at the year of Christ 56 , by Petavius in his Diatriba about this point which occurs at pag. 225 , of his notes on Epiphanius , or by Bellarmine : ) that the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or confession , which the Primitives use to speak of in the exercise of repentance , was made openly in the hearing of the whole both Ecclesiastical Confistory and assembly . After the institution of Penitentiary Presbyters in every Church , this publick confession was abrogated ; and such as were guilty of crimes , confessed them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the presence of the people , but ( as Socrates here says ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before this Presbyter instituted for that purpose . The same is confirmed by Sozomen , book 7. chap. 16. where he tells us , how a Presbyter Elected to the Office of a Penitentiary , was to be qualified . One of his qualifications was , that he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a person that could hold his tongue : by which 't is plain , that the confessions made to him were private , and to be kept concealed . * That is , the Office of the Penitentiary . For these Hereticks admitted no person to their communion upon any repentance , who was once known to have sinned after Baptism : see Euseb. Eccles. Hist. book 6. chap. 43. which practise of theirs , how fair soever their pretence might seem , made sinners not the fewer , but the closer , and the more obdurate . † To wit , from the Persecution under the Emperour Decius , till after the Election of Nectarius to the Episcopate of Constantinople . d Valesius , in his note here , starts this query ; whether the confession made by this Gentlewoman were publick , or private ? In order to the answering whereof , he remarks , that she confest twice before the Penitentiary . At her first confession , she made known all her sins ; whereupon she is advised to continue in fasting and prayer . At her second , she discovered her having been debaucht by the Deacon . These two confessions ( continues Valesius , ) were different both in time and manner . The first was of all her faults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , particularly ( as Socrates words it ; ) the second was of one crime only . All which may perhaps be true . After this remark made , Valesius concludes both these confessions to have been secret ; which ( says he ) is apparent from these two reasons ( 1 ) because publick confession was never in use in the Church : ( 2 ) in regard Socrates says , that this woman accused not her self before the people , but before the Penitentiary . Valesius's first reason appears evidently false , not only from M r Hookers words quoted before , and the unquestionable authorities he there produces to prove what he asserts ; but from a passage in Sozomen book 7. chap. 16. where that Ecclesiastick Historian , ( giving reasons of the alteration which the Grecians made , by abrogating publick confession , and instituting Penitentiaries throughout all Churches to take the confessions and appoint the penances of secret offenders , ) assignes this for one : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It did from the beginning deservedly seem burthensome to the Priests , that sins should be declared before the whole congregation of the Church as witnesses , in a Theatre as it were ; from which words 't is evident that publick confession was once in fashion in the Church . Valesius's second reason we have before cleared and confirmed by the joynt Testimony of Socrates and Sozomen . See note ( c. ) e Valesius says here , he can't be induced to believe , that this Gentlewoman did publick pennance . His reasons for this are ( 1 ) Women were very rarely compelled to do publick pennance , the Church being indulgent towards the modesty of Matrons . ( 2 ) Nothing occurs at this passage , which may make us think this Matron's pennance was publick . ( 3 ) in regard she is injoyned to fast and pray continually ; that may be understood of private satisfaction , which she performed at home and in secret . To which reasons of Valesius's , a fourth may be added , drawn from the Penitentiaries Office : which was to take the Confessions of secret penitents , to advise them the best way he could for their souls health , to admonish and councel them , but not to lay on them more than private pennance . See note ( a ) in this chapter . f In the original , 't is thus exprest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , in process of time , or some time after this . For Socrates's meaning is , that this was the womans second confession . Which is confirmed by Nicephorus , and Sozomen ; who ( in his Eccles. Hist. book 7. chap. 16 , ) words this passage thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whilest she made her abode in the Church upon this account , [ to wit , of performing the pennance injoyned her by the Penitentiary , ] she confessed that she had been debaucht by a Deacon . It may also not unfitly be thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But the woman came to [ the Penitentiary , ] and detected , &c. Vales. g Here arises a difficulty , to wit , how this fact could come to the peoples knowledge , if the womans confession were secret ? How also the Bishop could know this wicked fact , who degraded the Deacon on account thereof ? My Sentiment is , that the Penitentiary-Presbyter , to whom the woman had confessed this impious act , first sent for the Deacon , reproving him before the woman , and forced him to a confession of his crime : then , he made a report of the whole matter to Nectarius the Bishop , by whom he had been set over the penitents : and whose deputy he was in that Office. For the Penitentiary heard confessions only , and enjoyned pennances . But the Bishop himself reconciled penitents . Nor ought any one to make this objection , viz. if we admit what you have said to be true , it follows that the secrets of confession may be discovered . I deny that consequence . For the Penitentiary-Presbyter made known the Deacon's wickedness only to the Bishop ; the Matron's name he concealed . Further , the Deacon's degradation does plainly confirm what I have asserted . For Nectarius the Bishop could not have deposed him , had he not had intimation from the Penitentiary , who had detected the Deacon of whoredom . Vales. h The Learned Reader must have observed , that there is nothing wherein the Romanists do more disagree amongst themselves , than in their accounts of this fact of Nectarius . Petavius ( in his notes on Epiphanius , pag. 243 , ) does maintaine , that Nectarius abrogated publick pennance only , but continued confession , that is private confession ; for publick , he says , was never in use in the Church . Valesius ( in his note at this place ) does assert , that neither confession , nor pennance were abolished by Nectarius ; but that the Bishop removed this particular Penitentiary-Presbyter only , and that but for a time , because of the discontented people's indignation . One John Hasselius , ( who is mentioned by Pamelius , in his 98 th note on Saint Cyprian's Treatise de Lapsis , ) worte a book on purpose to shew that Nectarius did but put the Penitentiary from his Office , and abrogated not the Office it self . But all these assertions are palpably contradicted ( 1 ) by the whole advice which Eudaemon gives Nectarius in this chapter , to wit , of leaving the people from that time forward to their own consciences ; ( 2 ) by the conference between our Socrates and Eudaemon , which follows in this chapter ; wherein complaint is made of some inconvenience which the want of this Office would breed : ( 3 ) by that which the History declares concerning other Churches , who did as Nectarius had done before them , not in deposing the same man ( for that was impossible ) but in removing the same Office out of their Churches , which Nectarius had abrogated in his . All these particulars are evident from this chapter in Socrates ; with whom Sozomen ( book 7. chap. 16. ) agrees , and adds further that in his time ( he lived in the reign of the Younger Theodosius , ) the same abolition did still continue , and that the Bishops had in a manner every where followed the example given them by Nectarius . But , though the Romanists differ ( as you see ) in their Sentiments about this fact of Nectarius's : yet they all unanimously agree in this ; to wit , that Nectarius did not abrogate Auricular Confession . The reason of their consent in this assertion is plain : should it be acknowledged , that Nectarius did abrogate Auricular ( or private ) Confession , ( as 't is evident he did , from the attestation both of Socrates and Sozomen , ) it would enforce them to grant , that the Greek Church at that time held not Confession , as the Latine Church now doth , to be the part of a Sacrament instituted by our Saviour Jesus Christ , which therefore the Church till the worlds end hath no power to alter . See M r Hookers Eccles. Politie , pag. 343 , &c. Edit . Lond. 1666. i From this answer of Socrates's to Eudamon , 't is apparent , that Nectarius's abolition of the Penitentiary-Presbyter's Office , displeased our Socrates . Whence we may evidently conclude , ( what ever Baronius and Petavius have said to the contrary , at the places before quoted ) that our Socrates was no Novatianist . For , had he embraced that Heresie , he would doubtless never have sound fault with that Sanction of Nectarius's , whereby he abrogated the Penitentiary : nor would he have doubted to pronounce these words concerning the advice Eudaemon suggested to Nectarius , to wit , whether it were usefull or hurtfull to the Church : for the Novatians never admitted either of penitency , or of the Penitentiary-Presbyter . Besides , Socrates in this place terms the assembly of the Homoöusians barely and simply The Church : which he would questionless never have done , had he been a follower of the Novatian Heresie . Vales. * Ephes. 5. 11. * Or , could comprehend in their opinion thereof . * See Socrat . book 4. chap. 9. & book 5. chap. 10. † See Socrat . book 4. chap. 9. ‖ Socrat. book 4. chap. 28. * That is , the Eucharist . † The Office of Presbyter . * That is , Marcianus . * Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at Angarum ] the reading must doubtless be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at Sangarum : ] so Epiphan . Scholasticus , and Nicephorus read it ; and the same reading occurs in Sozomen , book 7. chap. 18. Vales. * Or , Canon . † That is , Indifferent . b This place is corrupted ; nor is this fault of a short standing . For , even in Epiphanius Scholasticus's age , this mistake had crept into the copies of Secrates , as 't is apparent from his Version . For Epiphanius renders it thus : Cum haec ab els tunc fuissetregular definita , &c. When this determination had at that time been made by them , Sabbatius bound by his oath , ( if at any time there hapned any discrepancy in the Paschal solemnity , ) fasted by himself , and by night celebrated the solemn day of the Passover on the Sabbath : and again , mes with the whole congregation in the Church , and partook of the Mysteries . Christophorson has exprest the same sense in his Version . Nicephorus also ( Eccles. Hist. book 12. chap. 31 , ) has followed the same sense . For he says , that Sabbatius , ( as often as the Christians differed from the Jews in the celebration of Easter , ) was wont to fast in private by himself , and to celebrate the Passover on the Paschal-Sabbath about evening , after the Jewish manner . Then on the Sunday following , after the Solemn Vigills , his usage was to celebrate Easter with the rest of the Christians , or rather Novatians . But this interpretation does in no wise please me . For thus Sabbatius ( as often as the Jewish Passover differed from the Christian-Paschal-Feast , ) could not have celebrated the first Paschal-solemnity with the Jews . Then , if Sabbatius always celebrated the first Paschal-solemnity on the Sabbath day at evening after the Jewish manner , how is it possible , that he could celebrate the Solemn Vigills in the Church on the same Sabbath-day ? For this is attested in express words by Socrates here , and by Sozomen , book 7. chap. 18. My Sentiment therefore is , that the words in this place of Socrates are transposed , and must be put into their Pristine order after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Sabbatius being bound by his oath , ( if at any time a disagreement hapned in the celebration of the Paschal-Festival , ) himself by way of anticipation fasted in private at home , and celebrated the Passover . And watching all night on the solemn day of the Sabbath , again on the next day he went to Church together with the rest of the congregation , and partook of the mysteries . Sozomen does evidently confirm this our emendation , in his seventh book chap. 18 ; where he sets forth the same thing much more clearly in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But from that time Sabbatius following the Jews , ( unless it by chance hapned that all persons [ as well Christians , as Jews ] did celebrate the Feast [ of Easter ] at one and the same time , ) fasted before hand , a● the manner is , and celebrated the Paschal solemnity in private by himself , according to the sanctions [ of the Mosaick Law. ] But on the Sabbath , from the evening to a fit time , be continued watching and making the usuall prayers , and on the day following met in the Church in common with the congregation , and partook of the mysteries . Sabbatius therefore kept the Paschal solemnity twice in one and the same year ; the first time with the Jews , the second with the Christians : unless it by chance hapned , that the Christians agreed with the Jews in the time of celebrating the Paschal Feast . Which could very rarely happen . Vales. Our English-rendition of this passage agrees with the Greek Text in Rob. Stephens's Edition , and that in this Edition of Valesius's . * Galat. 4. 21. † Or , approached . * Colos. 2. 16 , 17. † Hebr. 7. 12. * See Euseb . Eccles. Histor. book 5. chap. 24. note ( i. ) † That is , those that kept Easter on the fourteenth day of the moon . a But Socrates is mistaken . For Polycarp did not suffer Martyrdom in Gordianus's reign , but in that of Marcus Antoninus , as 't is manifest from Eusebius , and other writers . 'T is certain , that Irenaeus does relate , ( in his third book against Heresies , which piece he wrote during Eleutherius's presidency over the Roman Church , that is , in the times of Marcus Antoninus , ) that Polycarp had at that time suffered Martyrdom . Wherefore these words [ who afterwards suffered Martyrdom under Gordianus ] are rather to be placed a little above , after these [ Irenaeus Bishop of Lyons in France . ] For they are more accommodate to Irenaeus , than to Polycarp . But let the prudent Reader determine hereof according to his own arbitrement . I know indeed , that in S t Benignus Divionensis's Chronicle , the Martyrdom of Irenaeus Bishop of Lyons is placed before Polycarp's . For the Authour of that Chronicle does relate , that Irenaeus , after his Martyrdom , appeared to Polycarp Bishop of Smyrna in his sleep , and commanded him to send Benignus into the Gallia's . But these are meer trifles . Vales. * See Euseb . Eccles. Hist. book 5. chap. 24. b He seems to mean the Syrians , Cilicians , and Mesopotamians , who kept Easter with the Jews before the Nicene Council , as Athanasius informs us , in his Epistle to the Africans , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in regard the Syrians , Cilicians , and Mesopotamians differ from us , and celebrate [ Easter ] at the same time that the Jews keep it . Those Eastern people therefore , concerning whom Secrates speaks , followed the Jews indeed , in that they observed the fourteenth day of the Moon of the first month before the Aequinox . But they celebrated not Easter on the same day whereon the Jews kept it , but on the Sunday following . Wherefore , Athanasius says , that they kept Easter at the same time with the Jews , but not on the same day ; as his Translatour has ill rendred it . Vales. † In the Greek 't is on the Sabbath . c He means ( I think ) the Montanistae , and Pepusiani , who kept Easter indeed after the Aequinox . But always fixt that Festival on the month Xanthicus or April , before the eight of the Ides ( that is , the sixth day ) of April ; as Sozomen attests , book 7. chap. 18. Vales. * He means the Nicene Synod . d To wit , the Audiani . For these Hereticks affirmed that the Nicene Synod first altered the Paschal solemnity ; as Epiphanius attests , pag. 822. Edit . Petav. Vales. * See Euseb . Life of Constantine , book 3. chap. 19. e Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have , ] the reading in the Florent . and Sfortian M. SS . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have ] so it is in Eusebius ; and so Epiphan . Scholasticus read , as appears by his Version . Vales. f Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in my judgment the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it embraces one and the same opinion concerning God. ] Socrates's meaning is this ; all Religions and Sects have different Rites and Ceremonies , although they entertain the same Sentiments concerning God. But the following words do plainly confirm our emendation . For Socrates adds , for they that are of the same Faith , &c. Nicephorus also favours this our amendment ; for he has exprest this passage in Socrates thus : For though all men are of the same opinion , yet they observe not the same traditions throughout the Churches . Vales. g Baronius , at the year of Christ 57 and 391 , accuses Socrates of a double mistake ; First , because he says that the Romans fasted three weeks only in Lent before Easter ; Secondly , in regard he asserts , that in those three weeks , Saturdays were excepted , on which days the Romans fasted not . As to the first , Socrates's opinion is defended against Baronius , by Halloixius in his notes on the 11 th chapter of Ireneus's Life , pag. 678. That which makes me incline to Socrates's opinion , is the authority of CAssiodorus , who in his Tripertite History has put this passage in Socrates into these words : Romani enim tres ante pascha Septimanas , praeter Sabbatum & dominicam , sub continuatione jejunant , the Romans fast three weeks before Easter without intermission , except on Saturday and Sunday . Could Cassiodorus be ignorant of the custom of the Roman Church in the observation of the Lent Fast , who was himself a Senatour , Consul , and Praefectus Praetorio in the City of Rome ? Who can believe he would have put these words of Socrates into his History , if he had known the thing had been otherwise ? Doubtless , Cassiodorus , had he known this to have been false , would on purpose have omitted Socrates's words , left he should leade his Reader into a mistake . Which in regard Cassiodorus has not done , but was resolved to have Socrates's testimony concerning the Romans Lent Fast read in the History which bears his name ; from thence 't is apparent , that what Socrates has said concerning the Romans Fast is true . In the Catholick Church , though the Lent Fast was always observed by all persons , yet they fasted not after one and the same manner , as Irenaeus informs us in his Epistle to Victor Bishop of Rome ; a considerable part whereof is quoted by Eusebius Eccles. Hist. book 5. chap. 24. wherefore Baronius is impertinent in opposing Socrates with the testimony of Gregorius Magnus . For the Romans fasted in Lent after one manner in Socrates's age , after another in the days of Gregory the Great . In the times of Pope Leo , with which Socrates was in a manner equall , the Romans fasted three days of the week only in Lent , to wit , on Munday , Wednesday , and Friday , as 't is apparent from that Pope's Sermons concerning Lent. In the Roman Order I have in my judgment found a footstep of that ancient Custom , which Socrates relates here . For , that Sunday of Lent vulgarly termed Dominica de passione Domini , is called Dominica Mediana ; which name , 't is said , was given it by command of the Roman See. Now , I see no other reason why it should be so termed , than , that of the three weeks wherein the Romans fasted in Lent , this was the second Sunday . Bede ( in his Book concerning the Vernal Aequinox ) relates , that in Italy some fasted twenty days , others seven ▪ But now , what Socrates says concerning Saturday , may be truly defended . For ●n Pope Leo's age ▪ the Romans fasted not on Saturdays in Lent ; as 't is apparent from the close of that Pope's fourth Sermon concerning Lent. Add hereto Bede's testimony , in his book de Officiis ; where he relates , that most people fasted not in Lent on Thursdays and Saturdays ▪ Vales. h Sozomen attests the same , book 7. chap. 19. Moreover , the Alexandrians began the Lent Fast , not from the Sunday of the sixth week before Easter , ( as Johannes Filesacus supposed , in the 7 th chapter of his book concerning Lent , ) but from the Munday which followed that Sunday . Therefore , the first Sunday of the Alexandrians Lent was the fifth Sunday before Easter . And this is manifestly asserted by Theophilus and Cyrillus , in their Homilies or Paschal Epistles . ▪ Which I wonder Filesacus perceived not , who produces Theophilus's testimony against himself . Vales. * Or Lent. i To wit , the Constantinopolitans , and those people who inhabit the Provinces round that City , as far as Phoenice ; so Sozomen attests , B. 7. chap. 19. Vales. k In the Florent ▪ and Sfortian M. SS . the reading here is [ about the number of the Fasts : ] But the other reading , which we have followed , is confirmed by Socrates a little above , where his words are [ And I cannot but wonder , how these persons , ( though they disagree about the number of the days , yet ) should in common give it the same name [ to wit , ] the fourty days Fast. ] Vales. * See Gen. 1. 20. l That is , till our three a clock in the afternoon ; see Euseb. Eccles . Histor. book 3. chap. 8. note ( b. ) I am of opinion , that few fasted after this manner in Lent. For the Lent Fast lasted till the evening . Vales. m In the Greek the reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make use of a different sort of food : ] but I am of opinion it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feed upon any sort of food without making any difference . ] So Epiphanius Scholasticus read this place ; for thus he renders it ; alii usque ad nonam jejunantes boram , sine discrimine ciborum reficiuntur , others having fasted to the ninth hour , refresh themselves without making any difference about the sorts of food . Vales. n After these words [ Again , amongst other nations , there are other usages ] S r Henry Savill in his Manuscript had placed a Subdistinction , ( that is , a single point , which Greek writers usually placed at the bottom of the Letter ; See Valesius's Preface to his Edition of Eusebius : ) but I had rather place a middle distinction ( that is a Colon ) here . Which is confirmed by Nicephorus , who has exprest this passage of Socrates thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are other usages amongst other Nations and Tribes : amongst whom also there are infinite causes of such [ customs ] as these . Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synaxis is a word used by Christian Writers in several senses . ( 1 ) 'T is sometimes a general term , and contains all things usually done in the Religious Assemblies of Christians ; in which sence we suppose it to be taken here . ( 2 ) The celebration of the Lord's Supper is by a peculiar name termed Synaxis . ( 3 ) 'T is used so as to signifie the Christian Conventions or Assemblies , without any respect had to the Eucharist . ( 4 ) Synaxis is sometimes expressly distinguished from the celebration of the Sacrament : in which sense our Socrates uses it a little lower in this chapter ; where his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things are performed which belong to the Church-Assembly , except the celebration of the Mysteries [ or , the Eucharist . ] The Reader will find good authorities assigned for all these significations of this term , by the Learned Casaubon , Exercit. 16. ad Annal. Eccles. Baronii , Num. 42. * To wit , Alms and oblations . † That is , on wednesday in the Passion-week . ‖ Or , Good-Friday . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus and Christophorson have rendred this term very ill , thus , interpretes , Expounders . But Epiphanius translates it Psalmi Pronunciatores , Pronouncers [ or Setters ] of the Psalm ; which rendition is good . It seems to have been these persons Office , to begin to sing the first words of the Psalm ; and then the people sang the rest after them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were heretofore termed Monitores who prompted the Players whilest they were Acting : they put the Actours in as oft as they forgot any passage in the Play , and were out . There were Monitores also in the prayers , of whom mention is made by Tertullian in his Apology ; where he says , that the Christians prayed without a Monitour , because they prayed by heart . But Nicephorus at this place reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Notaries ; instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Monitours : which reading displeases me not . For the Bishops had their Notaries , who were Learned young men . Thus Proclus is said to have been Atticus's Notary , as Socrates attests , book 7. chap. 41. And long before that , Athanasius was Notary to Alexander Bishop of Alexandria , as Sozomen relates , book 2. chap. 17. In Pope Gelasius's Decrees , cap. 2. amongst the first Ecclesiastick degrees , the Lectores , Notarii , and Defensores are reckoned . In Caesarius Ar●latensis's Life , chap. 22. are these words : Lector aut Notarius coram illo non c●ssabat clamare , that is , the Reader or Notary ceased not to cry before him . In the First Action of the Ephesine Synod , Epaphroditus is termed the Reader and Notary of Hellanicus Bishop of the Rhodii . From all which authorities 't is apparent , that the Notarie's and Reader 's Office was in a manner the same ; to wit , to read the Psalms or other books of the Sacred Scripture , either in the Church , or in the Bishops presence . And this Simeon Metaphrastes confirms , in the Acts of the Notaries Marcianus and Martyrius , which occur in Surius at the twenty fifth day of October . These Notaries registred the Acts which were made in the Church ; on which account they seem to have had this name given them . In the Gesta Collationis inter Catholicos ac Donatistas , we meet with this Title : Excipientibus quoque Januario & Vitale Notariis Ecclesiae Catholic● , Victore & Cresconio Notariis Ecclesiae Donatistarum , &c. that is , also Januarius and Vitales Notaries of the Catholick Church , Victor and Cresconius Notaries of the Church of the Donatists , registring [ the Acts , &c. ] There was over these a Primicerius Notariorum , [ or the Chief of the Notaries , ] who was usually chosen out of the Presbyters , as we are informed from the first Action of the Ephesine Council , wherein Petrus Presbyter of Alexandria , and Primicerius of the Notaries , recites the Emperour Theodosius's Edict to Cyrillus and the other Metropolitanes . But the chief duty of the Notaries was , to carry the Virge or Staff before the Bishop , as 't is related in the second book concerning the Life and Miracles of Caesarius Ar●latensis . Vales. q In Rob. Stephens's Edition , this place is pointed thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 〈◊〉 self knew another custome also in Thessaly , being made a Clergy-man there : If this punctation were true , it would follow , that Socrates was a Clergy-man in Thessaly . But this is in no wise probable , in regard Socrates does every where stile himself Scholasticus , that is , an Advocate . Wherefore , I doubt not but this place must be otherwise pointed ▪ to wit , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I my self when I was in Thessaly knew another custom also . A Clergy-man in that Country , &c. Notwithstanding Musculus and Christophorson have followed another punctation here , to wit , this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. I my self knew another custom also in Thessaly . One being made a Clergy-man there , &c. Which distinction I can't approve of . For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be superfluous , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be too often repeated in the same period . Further , that Socrates had been conversant in Thessaly , is apparent from his following words . For a little after this he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also I have seen [ or known ) another custom in Thessaly . Although the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ambiguous , and may be meant as well of an absent , as a present person . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out of his orders , or , made no Clergy-man ; which displeases me not . Notwithstanding , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote something that is heavier , to wit , his being excommunicated . Vales. s We owe the amendment of this place to the Floretine M. S. For , whereas in the common Editions the reading here was [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas all the most illustrious persons in the East do abstaine ; ] in that M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas in the East all [ Clergymen ] of their own accord do abstain , &c. ) Which emendation is confirmed by Nicephorus . Vales. t Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I had rather read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , composed ; ] in Nicephorus 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] But what Nicephorus adds , [ to wit , that Heliodorus was ordered in a Synod either to burn his Love-Books , or else to relinquish his Bishoprick , ] seems to me to be fabulous . For there is no sufficient evidence , whether those books concerning the Amours of Theagenes and Chariclea , were written by Heliodorus the Bishop , or by some body else . Vales. * Or , looks not . u This Office the Greek Church terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latine , Lucernarium ; as Jacobus Syrmondus has observed in his notes on Ennodius . See Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the notes on Cassianus , at the words Luccernaris Hora. Vales. vv I doubt not but instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Socrates wrote [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but they are in most things conform ; ] and so Nicephorus has worded it . Musculus and Christophorson read thus also . For Musculus has rendred it thus : Sed in multis se imperiali conformant Ecclesiae , but in many things they conform themselves to the Imperial Church . Christophorson translates it after this manner : Sed tamen ex multo majore parte , primariae apud illos Ecclesia consuetudinem sequuntur , but yet by much the greater part , they follow the Custom of the Primary Church amongst them . Neither of these Translatours understood what was meant by these words here , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates usually gives this appellation to the Catholick Church , because at that time it had gotten the chief power and authority . So in chap. 19. of this book , to the Novatians he opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who are in possession of the Churches , that is , the Catholicks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the Novatians admitted not of this additional Function at its first institution . But [ the Homoöusians ] who are at this present in possession of the Churches , &c. Vales. x Except those Saturdays in Lent , and in the Ember-weeks . For in Lent the Romans fasted not on Saturdays , as we have shown before , at note ( g. ) in this chapter , from Pope Leo's Sermon concerning Lent. Nor did the Romans fast on Saturdays in the Fast of the Ember-weeks ; but only on Wednesdays and Frydays : on Saturdays they watched at S t Peters Church , as the same Leo informs us in his Sermons concerning the Fast of the tenth month , concerning the Fast of Pentecost , and concerning the Fast of the seventh month . Wherefore , Baronius , Petavius , and Halloixius do undeservedly reprove our Socrates , because he has said that the Romans fasted not on Saturdays in Lent. Vales. y Petavius in his notes on Epiphanius , at the Heresie of the Quartodecimani , does affirm that Socrates is here mistaken ; and says , that the Penitential Canons of Basilius the Great are sufficient to confute this errour . But it may be answered , that after Basilius's death , there was perhaps another usage observed in the Church of Caesarea . For Socrates speaks of a Rite then in use , when he wrote this History . Vales. * That is , those who have had two wives successively one after another . † Or , admitted , that is , to Communion . * Or , form of good life . * Acts ▪ 15. 23 , 24 , 25 , 26 , 27 , 28 , 29. * Or , were rather Jewish . z The reading here is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The accidents ; ] in which , what sense there can be , I see not . I am of opinion it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Symbolls ] which term Socrates makes use of a little above , where he says to the end that the Symbolls might be fulfilled . By Symbolls , Socrates means the Legal ceremonies and commands ; for instance , Circumcision , which the Jews kept in their bodies , but not in their hearts . Nicephorus has worded this passage in Socrates thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Langus renders thus : Siquidem & Judai ea quae sic in corporibus accidunt , majore studio , quàm si animabus eveniant , observare contendunt , for the Jews also with a greater industry strive to observe those things which so happen to their bodies , than if they hapned to their Souls . You see , that neither Nicephorus , nor his Translatour , apprehended Socrates's meaning . Socrates speaks concerning the Jews , who observed the law of works in their bodies , rather than their hearts ; whom the Apostle ( Rom. 2. 28. ) terms Jews outwardly . Vales. * See chap. 20 ; at the beginning . † Chap. 21. * Or , things which are not . † See chap. 12. of this book . a Theodoret gives an account of these Hereticks , book 4. Haeret. Fabul . Vales. * That is , a Cakeseller . † Selenas . * Or , Precedency . b It must be twenty five years ; and accordingly Epiphanius Scholasticus read it . For , from Arcadius's third and Honorius's second Consulate ( in which year these things were done , which Socrates does here relate ) to the Consulate of Monaxtius and Plinta [ or Plintha ] there are twenty five years . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Consulate ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the Reign . ] For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into this place from the following line . Vales. * See book 4. chap. 13. † See book 4. chap. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grosly , and rudely . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , absurd , or frigid . ‖ Or , I am larger . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which I have rendred thus , Magister Scriniorum Imperatoris , Master of the Emperours Desks : for the Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the Latins term Magistros Scriniorum , Masters of the Desks ; as Cujacius has truly remark't . But Salmasius , in his notes on Vopiscus pag. 481 , affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Proximi of the sacred Desks , not the Masters . For his opinion is , that there was only one Master of all the Desks , who had under him four Antigraphei or Proximi [ that is , Clerks : ] to wit , one in each Desk . But Salmasius is disproved , first by the Theodofian Code , and secondly by the Notitia Imperii Romani . For , in the Notitia Imperii Romani , there are four Masters of the Desks of the Roman Emperours reckoned ; to wit , the Master of the Memory , the Master of the Letters , the Master of the Libells , and the Master of the Greek Letters . And , in the Theodosian Code , in the sixth Book , there is a particular Title de Magistris sacrorum Scriniorum , whom the Emperours will have preferred before the Vicarii . But concerning the Proximi , there follows another Title , at a great distance from this : wherein the Emperours give order only , that the Proximi after two years space should leave the Scrinia , and be followed by the Vicarii . From whence 't is evident , that the Proximi of the Desks are distinguished from the Masters : for the Masters were chosen by the Emperours Codecill [ or Letters Patents , ] as were the rest of the Officers of the Pallace . But the Proximi came to that place by degrees and order of promotion : and they were more than one in every Desk ; whereas there was but one Master in each Desk . The Proximi therefore are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in regard there were only four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we are informed from the Glosses of Julianus Antecessor . See Petrus Patricius in Excerpt . Legationum . Philostorgius relates , that Eugenius was preferred to the dignity of a Master , before he broke out into his Tyranny . Vales. b Instead of [ Gallia the Less , ] the reading in the Florentine M. S. is truer , thus [ Galatia ] Although Arbogastes was not born in Gallia , but in Francia , as all Historians agree . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , introduced ] we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hired . ] Vales. d Valentinianus Junior was murthered at Vienna , in Arcadius's second Consulate which he bore with Rufinus ; as Idatius rightly informs us in his Fasti. But Marcellinus says , that fact was perpetrated in the Consulate of Tatianus and Symmachus , on the Ides of March. Notwithstanding , this appears to be false , from the fourth and fifth Law in the Theodosian Code de Apostatis . Vales. e Zosimus ( in his fourth book ) says , that only Arcadius was left by Theodosius at Constantinople ; and that Honorius followed his Father in his Expedition against Eugenius . The same is asserted by Marcellinus in his Chronicon . But Philostorgius agrees with Socrates . Vales. * Or , made preparations . f Here there is a defect in the Greek Text ; these words [ from Aquileia thirty six miles ] being wanting . Which Valesius says he perfected from Antoninus's Itinerary , and from Sigonius in his ninth book de Imperio Occidentali . * Or , routed . * Or , running of horses . * Or , the Western parts . † Or , the sight . Notes for div A38749-e455520 * Or , as seems indeed to be plainer and more perspicuous , but is notwithstanding lower and more mean. a This whole clause [ either because ( according to the proverb , ) truth is bitter ] is in my judgment to be expunged , in regard it disturbs the sense . Or , if it has a place here , it must be put at the close of the period , after these words [ extoll not their actions . ] If this displeases any one ; 't will be sufficient , to expunge the parcticle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either , ] and put this clause to the head of that following . Vales. b To wit , in the Comoedies of Menander , and others . You may see the same in Plautus's and Terentius's Latine Comoedies ; wherein the Servants do usually call their Masters barely by their names . Vales. a Zozimus ( book 5. ) relates , that Alaricus and the Goths , not the Hunni , were sollicited by Rufinus , to invade the Roman Provinces . The same is assert●d by Marcellinus in his Chronicon . But Sozomen ( book 8. chap. 1. ) agrees with Socrates . Not , is there any disagreement between the forecited Authors . For Rufinus called in both those Nations against the Romans ; the Goths first , under their Chief , Alaricus : after the Goths were routed by Stilichon he excited the Hunni to assist the Goths , as Claudian tells us , in his first book against Rufinus ; and in his second book , he sets forth the same more clearly , neer the beginning thereof . But Sigonius , in his tenth book de Occidentali Imperio , where he makes it his business to relate this whole story , speaks not one word concerning this irruption of the Hunni ; which negligence of his is inexcusable . Vales. * See book 5. chap. 21. * Or , a trouble , or , earnestness . † This person was termed Chrysostom , that is , Golden-mouth . ‖ Or , fitness to be a teacher . * Or , detract from . * Or , the Victory . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Emperour , &c. ] A small fault , but which ( being not perceived by Translatours ) led them into a great mistake . For thus they have rendred it : On the following Consulate wherein Honotius the Emperour at Rome , and Eutychianus at Constantinople Governed the publick . But , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Consulatum dare , that is , to publish or shew the Ludi Circenses , on account of succeeding well in their Office of Consul . Vales. See Socrat. book 5. chap. 29. note ( e. ) b Christophor son has rendered it ill , thus , Praefect of the Emperours ; whenas he should have translated it Praefectus Praetorio . For in the Greek it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] The same mistake in the same word I have taken notice of before . Eutychianus therefore was Consul and Praefectus Praetorio on the same year ; which was the common usage of those times , as 't is apparent from the Theodosian Code . Vales. a That conjecture displeases me not , which came heretofore into my mind , to wit , that at this place , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Further , Socrates and Sozomen , do indeed affirm , that John Chrysostome did not follow the Practise of the Civil Law. For they say , that he went from Libanius's School , when it was supposed he would have pleaded causes , and on a sudden betook himself to a quieter sort of life . Notwithstanding , there are those who do affirm , that for some time he did plead Causes . Which seems to be intimated by Libanius's Epistle , which Isidorus Pelusiota records book 2. Epistol . But that Epistle of Libanius's is , I fear , written to some other Johannes , who then pleaded Causes at Constantinople , and spoke a panegyrick there to Theodosius , on account of his assuming his Sons to be his Colleagues in the Empire . Now , our Chrysostome ( who went from Libanius's School about the beginning of Valens's Reign , ) neither left Antioch , that Libanius ( who profest Rhetorick at Antioch ) might write Letters to him being absent ; nor could he praise Theodosius , who at that time was not Emperour . Nor can Libanius's words be understood of any other Emperour , than of Theodosius , who took in his Sons to be partners with him in the Empire . However , that Chrysostome did for some time practise the Civil Law , is apparent from the beginning of his first book de Sacerdotio . Vales. * Or , Courts of Judicature . b What Evagrius this should be , who having left Libanius's Auditory long before Chrysostome , had embraced a pious and Religious course of life , 't is hard to determine . For I cannot think it was Evagrius of Pontus , who was afterwards a Deacon at Constantinople , under Gregorius Nazianzenus , and under Nectarius ; and thence removed into the Solitudes of Egypt . Baronius , at the year of Christ 382 , calls this Evagrius , Chrysostome's School-fellow , Evagrius Junior , Son of the most noble Evagrius a Citizen of Antioch ; and says that he went into the desart before Chrysostome , and lead a monastick life under Diodorus and Carterius . But , I know not what authority Baronius had for this , nor why he should term this person Evagrius Junior ▪ Unless perhaps he has called this person Evagrius Junior , to distinguish him from Evagrius Senior the Antiochian , whom he had made mention of before at the year of Christ 372 ▪ from Basilius Magnus's Epistle to Eusebius of Samosata ; the words whereof are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyter Evagrius , the Son of Pompeianus of Antioch , who sometime went into the West with the Blessed Eusebius . The Latine Translatour has rendred it Evagrius Senior , whereas he should have translated it ; Evagrius the Presbyter , concerning whom Hieronymus ( in the Chronicon of Eusebius ) writes thus : Zenobia apud Immas , haud longe ab Antiochia Vinci●ur , &c. Zenobia is conquered at Immae , not far from Antioch ; in which fight Pompeianus the Commander , surnamed Francus , sought most valiantly against her : his family continues at this day at Antioch , from whose race our dearest Evagrius the Presbyter descended . Jerome makes mention of the same person in his book de Scriptor . Eccles. And in my judgment , this is the Evagrius , Chrysostome's School-fellow , whom Socrates mentions here . For , what Baronius writes concerning Evagrius Junior , is founded on no authour . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is the Dative case , the rules of Grammer do require it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the monasteries ] in the Genitive case ; the reading in Sozomen is the same , as was also that in Epiphanius Scholasticus's Copy , as appears from his Version . Further , Baronius ( following indeed the Greek Writers ) is of opinion , that these Monasteries of Diodorus , and Carterius , were situated without the City . But a Learned person , who has lately published the Life of John Chrysostome in French , does ●ffirm they were within the City Antioch : to whom notwithstanding I cannot assent . 'T is more probable , that these Little Houses were placed in the Suburbs , to the end that pious and Religious persons , who were continually imployed in contemplation and reading of the sacred Books , might be far remote from noyse and disturbance . But what the same Learned person objects out of Theodoret , ( to wit , that Diodorus was continually conversant in Antioch , and made a couragious resistance against the rage and force of the Arians ; ) does in no wise weaken our opinion . For Diodorus , as often as he pleased , could easily come out of a Monasterie in the Suburbs , into the City . Vales. d Sozomen says the same of Diodorus Bishop of Tarsus ; to wit , that he expounded the Sacred Scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , literally ; but avoided the more abstruse and mysticall sense . Jerome says the same concerning him , in his book de Scriptor . Eccles. Extant ejus in Apostolum Commentarii , &c. his Comments upon the Apostle are extant , and many other pieces , belonging rather to Eusebius Emisenus's Character : whose sense although he has followed , yet he could not imitate his eloquence , because of his ignorance in Humane [ or Secular ] Learning . Jerom says , that Diodorus has followed Eusebius Emisenus's sense , that is , his method in explaining the Scriptures . Let us see therefore , what sense Eusebius Emisenus has followed . Jerome himself will inform us ; whose words concerning Eusebius Emisenus are these : Magisque Historiam Secutus , ab iis qui declamare volunt , studiosissime legitur , and having rather followed History , he is most studiously read by those , who have a mind to declaim . From whence it appears that Eusebius in his exposition of the Scriptures , has chiefly followed the Historicall and Literal sense ; but has not touched the Mystick and Allegoricall . For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these senses . Allegoria therefore differs from Theoria , as a species does from the Genus . Indeed , Diodorus Bishop of Tarsus , of whom we now speak , had written a Book with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what may be the difference between Theoria and Allegoria . But I wonder at Jerome , who says that Diodorus was instructed neither in Eloquence , nor in the knowledge of humane Learning . And yet Theodoret ( Histor. book 4. ) compares his eloquence to a most limpid River ; and Photius in his Bibliotheca does attest , that in his discourses he was clear and perspicuous . Vales. e That Chrysostome converst familiarly with Basilius , 't is evident from Chrysostome's books de Sacerdotio . But who that Basilius was , concerning whom Chrysostome speaks in those books , 't is uncertaine . Socrates does in this place affirm , that it was Basilius Magnus . Photius ( in his Bibliotheca ) says it was Basilius Bishop of Seleucia . Baronius ( at the year of Christ 382 , ) does deservedly disprove both these opinions . Chrysostome ( 't is certain ) does attest in the beginning of his book , that himself and that Basilius , concerning whom he there speaks , had always the same masters . Now Basilius Magnus learnt Rhetorick at Athens : but Chysostome was Libanius's hearer at Antioch a long while after that . If that were Basilius the Great , whom Chrysostome affirms to have obtained the principall place amongst his own companions and friends , doubtless some footsteps of his friendship would at this day be extant in Basilius's Epistles . But , amongst so many of his Epistles which have been preserved to our times , there occurs not one , written to our Johannes . Wherefore I agree with Baronius , who says , that that Basilius who was companion to Chrysostome , was Basilius Bishop of Raphanea , or else Basilius Bishop of Byblus . For both these persons were Chrysostomes contemporaries , in regard they subscribed the Constantinopolitan Council . Vales. f Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes made a Deacon , &c. ] In my judgment it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that time made a Deacon , &c. ] For it follows ▪ but afterwards constituted Bishop of Caesarea in Cappadocia . ] Epiphanius Scholasticus confirms our conjecture , as 't is apparent from his Version ; for thus he renders it , qui tunc à Meletio factus erat Diaconus , who was then made Deacon by Meletius . Further , Amphilochius ( in his Life of Basilius the Great , ) does relate that Basil was made Deacon by Meletius Bishop of Antioch . But that book is stuft with fables and lies . Doubtless , in regard Basil the Great was by lawfull degrees promoted to be Reader and Presbyter at Caesarea , ( as Gregorius Nazianzenus does attest , in his Funerall Oration concerning the praises of the same Basilius ) 't is scarce credible , that he should have been made Deacon any where else , but at Caesarea . Vales. g Nicephorus ( what Authour he follows , I know not , ) makes this Zeno , Bishop of Gaza or Majuma . But , whereas Zeno was created Bishop of Majuma in the Reign of Theodosius , ( as Sozomen relates book 5. chap. 8 ; ) he must necessarily be a different person from that Zeno who ordained Chrysostome Reader ; in regard Chrysostome was made a Reader in Valens Augustus's Reign , about the year of our Lord 370. But Baronius ( at the year of Christ 382 , ) says that this Zeno ( by whom Chrysostome was ordained a Reader of Antioch ) was Bishop of Tyre , the same person who was present at the Constantinopolitan Councill ; and was then ( Meletius being absent ) his Deputy in the Church of Antioch . In which thing I do readily assent to Baronius . But whereas he repoves Socrates there , for his saying , that that Zeno was Bishop of Jerusalem ; therein the Cardinal is evidently mistaken . For Socrates does not make Zeno Bishop of Jerusalem ▪ he only says , that Zeno the Bishop , returning from Jerusalem , Ordained Chrysostome Reader of Antioch . Now Zeno had made a journey to Jerusalem , either on the account of prayer , ( as it was the custom of those times , ) or by reason of some Ecclesiastick affair . But here arises a difficulty . For , if Zeno in his return from Jerusalem , ordained Chrysostome Reader of Antioch ; the City of which he was Bishop , must necessarily be farther remote from Jerusalem , than Antioch was ; or at least it must lie at the side of Antioch . Which cannot be said of the Cities Tyre , and Gaza . For both those are far nearer to Jerusalem , than Antioch is . Therefore , this Zeno , who ordained Chrysostome Reader of Antioch , was Bishop of some other City . In Basil the Great 's 69 th Epistle , there is mention of one Zeno a Bishop , who was present at the Antiochian-Council under Meletius : but the name of his See is not set down . I know Palladius ( in the Life of Chrysostome ) does relate , that Chrysostome was ordained Reader by Meletius . But this , in my judgment , is so to be understood , that that may be said to have been done by Meletius , which was performed by Zeno supplying his place . Vales. * See Euseb . Eccles. Hist. book 7. chap. 30. note ( q. ) † That is ; Meletius's party . h This is the Evagrius , of whom we have spoken at note ( b. ) in this chapter . But , what Socrates says , ( to wit , that Chrysostome was ordained Presbyter , by Evagrius , ) has but little of probability . For , if that be true which Socrates says , ( I mean , that Chrysostome , after Meletius's death , abstained from Paulinus's communion ; ) how can it be supposed that Chrysostome should admit of Evagrius's ordination , who was successour to Panlinus ? It is better therefore to follow Palladius , Simeon Metaphrastes , and others , who relate that Chrysostome was promoted to the Presbyterate by Flavianus the Bishop . Vales. * Or , Rectitude of Life . ‖ Or , simplicity , or singleness . * Bishoprick . * Hatred . † Or , displease all men . ‖ Or , he chose to eat with no body . * Or , the first of the Eunuchs . a From this place 't is apparent , that the Bishops heretofore did not usually Preach to the people out of the Pulpit . For this Socrates takes notice of as a thing singular in Chrysostome , to wit , that being about to make an Oration , he went up into the Pulpit , that he might be the easier heard by the people . Most commonly the Bishops Preached standing on the steps of the Altar . We are informed hereof from King Childerbert's Constitution , which Sirmondus has recorded , in his first Tome of the Councills of France , pag. 300 ; but it is there imperfect . We will make good one defect in it , from the most ancient Corbeiensian Manuscript , after this manner : Qualiter in sacrilegos dei injuria vindicetur , nostrum est pertractandum . Et quia fides nostra ut verbo de altario sacerdote faciente quaecunque de Evangelio , Prophetis vel Apostolo fuerit adnuntiatum ▪ in quantum Deus dat intellectum : ad nos querimonia processi● , &c. The sense of these words , which are very corrupt , is this . Because the Priests have complained , whilest they make Sermons to the people , that the Bansatrices [ what the import of that word is , I cannot find ] walk through the fields and recall the people from the Church ; Therefore we command , &c. See Baronius at the year of Christ 407 , number 17. Vales. * Or , the Catalogue of Consuls . b Hence 't is , that in the Fasti of Prosperus , Idatius , and Cassiodorus , this year has only Manlius Theodorus Consul , Eutropius's name being expunged . Concerning Eustropius's death , consult Zofimus . Vales. a In my judgment this place is thus to be mended : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care , that such as were his Relations , &c. This our emendation is confirmed by Sozomen , book 8. chap. 4. in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he made his Relations centurions and tribunes . Had Translatours consulted this passage in Sozomen , they would have rendred Socrates's words here more happily . Vales. * Or , made an innovation . * That is , Gaïna , b This passage is thus to be worded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persons whom he look't upon as hinderers of his designes ; So Nicephorus expresses it . Moreover , of these two persons Aurelianus bore the Consulate on this very year with Stilichon : Saturninus had been consul long before with Merobaudes , in the times of Theodosius Senior . Concerning whose praises Themistius speaks at large in his Gratiarum Actio to Theodosius on account of the Peace made with the Goths , and on account of the Consulate given to the said Saturninus . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making a feigned , or , disdainfull refusal . * Constantinople . c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a various manner ] we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severall men ; ] and so Musculus seems to have read . Vales. * Or , a multitude . d I doubt not but Socrates wrote [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the men that guarded the Gates were slain ; ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the pulling down of the Gates ] For on the foregoing day , those that guarded the Gates had been slain by Gaina's Souldiers , as Socrates has related a little before . Vales. e The true reading seems to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cursorily concerning Gaïna . Vales. f Advocates were heretofore stiled Scholastici , as we are informed from Justinian's 74 th and 76 th Novell . The words of Macarius in his 15 th Homily , are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. He that desires to have a knowledge in Forensian Cases , goes and learns the Abbreviatures . And when he has been the first there , he goes to the School of the Romans , where he is the last of all . Again , when he comes to be the first there , he departs to the School of the Pragmatici [ or , Practicants , ] where he is again the last of all , and Arcarius [ or Novice . ] Then , when he is made a Scholasticus , he is Novice and the last of all the Lawyers . Again , when he becomes the first there , then he is made a President [ or Governour of a Province . ] And when he is made a Governour , he takes to himself an Assistant or Assessour . See more in Franciscus Pithoeus's Glossary ad Novellas Juliani Antecessoris , and in Meursius's Glossary in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * In the year of Christ 401 ▪ See book 6. chap. 11. note ( c. ) * Or , I look upon you in the same manner that I do behold the face of God. a The passage in Origen ( wherein he disputes against those who affirmed God was endewed with an humane shape ▪ ) is extant in Theodoret , in his Questions upon Genesis cap. 20 ▪ [ quoted ] from Origen's Comments upon Genesis . Vales. b Johannes Launoius ( in his book concerning the true interpretation of the sixth Canon of the Nicene-Councill ) produces this passage in Socrates , to prove , that the Bishop of Alexandria ordained all the Bishops , Presbyters , and Deacons , throughout all Egypt . For he remarks , that Theophilus did two things here . First , he made Dioscorus Bishop of Hermopolis ; then he ordained his two Brothers Clergy-men , and joyned them to the same Dioscorus . 'T was indeed Launoius's opinion , that Ammonius and his brother were by Theophilus made Clergy-men of the Hermopolitane Church . Which was also the Sentiment ( as I see ) of the Author of the Sacred Geography . But in my judgment , both these persons are mistaken . For Theophilus made them not Clergy-men of the Hermopolitane-Church ; but kept them with himself , and ordained them Clerks of his own ( that is , of the Alexandrian ) Church . This is attested by Socrates , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two more of them be entreated to continue with him . Besides the following words in Socrates do more clearly evince this : for Socrates adds , that being made Stewards of the Church by Theophilus , in the first place they were displeased , because being ravished from the Solitude , they had no further leisure to mind the Monastick Philosophy . But at length , when they discerned Theophilus's incredible Avarice and desire of riches , and percelved themselves vitiated by conversing with him , they requested a dismission from him . From which words the proof is sufficient , that they converst with Theophilus ; and being as it were his companions and domesticks , had an insight into his Vices and Rapines : For they were the oeconomi , that is , the Stewards of the Revenue of the Church . Moreover , these Learned men were imposed upon by Epiphanius Scholasticus's Version ; who has rendred this passage in Socrates thus : Quamobrem Dioscorum violenter tractum , &c. Wherefore he took Dioscorus by force , and made him Bishop of Hermopolis . Two more of them be intreated to dwell with him , and ( although a Bishop ) scarcely prevailed : having ordained them , he made them Stewards of the Church . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they refused ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they refused , Vales. * Or , wound in . * Or , blasphemous . † Or , exercised in . ‖ That is , persons that affirmed God had an humane shape . d Socrates conceals the true reason , why those Monks termed The Long-Brethren were driven out of the Monasteries of Nitria by Theophilus . For , they were forced from thence , because they were defenders of Origen , whom , together with his errours , Theophilus had condemned in the Alexandrian Synod . Socrates seems to have been imposed upon by some person that was an Origenist , who favouring Ammonius and his Brethren , had given Socrates a Narrative of that business , otherwise than it really was . Baronius , not content to fix the Novatian Heresie upon our Socrates does openly call him an Origenist . But we only say this , that Socrates had this his relation from some one of Ammonius's friends . I do not in the lest doubt , but Theophilus , out of a grudge and hatred towards Ammonius and his brethren , made the Errours of Origen and the crime of Heresie his pretext only ; as he did afterwards frame the same calumny against John Chrystostome . Vales. a So the holy Martyr Ignatius is usually stiled . This term is differently accented in the Greek , which makes its import different also . For if it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it denotes a Divine person , one whose soul is full of God. If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its import is passive , and implies one born or carried by God. We are told by many Learned men , that Ignatius had this title from our Saviours taking him up in his arms . For , he was that very child ( they say ) whom our Saviour ( Mar. 9. 36. ) took up , and set in the midst of his disciples . Others , on the contrary , affirm this story to be groundless and uncertain . See D r Cave's Life of Ignatius . * Covered , or Arched walk● . b I cannot imagine whence Socrates had this story . For 't is manifest , that Flavianus and Diodorus were the first persons , who in Constantius's Reign divided the Quires of Singers at Antioch into two parts , and gave them David's Psalms , to be sung alternatively , or by turns : which usage being first practised at Antioch , afterwards spread over all the Churches of the world . Theodoret attests this in his Hist. lib. 2. cap. 24 ; as does also Theodorus Mo●suestenus ( a person ancienter than he ) who lived in the same times with Flavianus and Diodorus . Theodorus's words are quoted by Nicetas in Thesauro Orth●d●xae fidei , lib. 5. cap. 30. Although that way of singing of Psalms seems to have been used by the Syrians , before Flavianus and Diodorus's times . For Theodorus writes , that Flavianus and Diodorus were the first persons , who translated that kind of Psalmodie which they term Antiphonae [ That is , when one singeth one verse , another another ] out of the Syrian Language into the Grecian ; and that those two persons appeared almost the only Authours of this thing , to all the parts of the world . What therefore the Syrians had done long before Flavianus's time , ( to wit , in singing of David's Psalms alternatively in Syriack , ) that F●●vianu● and Diodorus ordered to be done , by the Grecians of Antioch in their singing the Psalms in Greek . Vales. * See the second chapter of this book . a Besides this reason of Theophilus's hatred against Isidorus , Sozomen ( book 8. chap. 12. ) relates two other causes . The first was , because Isidorus had refused to give evidence in favour of Theophilus's Sister . The second , because ●e had reproved Theophilus for his over much diligence in building Churches , whereby he wasted the money of the Church , which ought rather to have been bestowed on the poor . I am easily induced to believe , that these were the reasons of Theophilus's hatred against Isidorus ; in regard both Socrates and Sozomen do expressly attest it . Notwithstanding , Isidorus was not for these reasons ejected out of the Church ; but was condemned by the sentence of the Bishops , on account of Origen's Errours , which he maintained ▪ as Baronius has long since informed us from Palladius in Lausiaca . Vales. b So Arsacius , who succeeded Chrysostome in his Bishoprick , is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief-Presbyter , in the Acts of the Synod ad Quercum ; and one Martyrius is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chief-Deacon . Sozomen calls this Peter Arch-Presbyter . This is a name of honour , not of ancientness . For the Bishops Elected whom they pleased out of the Colledge of Presbyters to be Arch-Presbyters , as Liberatus informs us in his Breviarium , chap. 14. Vales. * See book 5. chap. 15. a 'T is false that Epiphanius was ever so simple , as to be addicted to the Heresie of the Anthropomorphitae : he had indeed once received a check upon that account from John [ Bishop ] of Jerusalem . But Jerome has refuted this Calumny , and also Epiphanius himself , in that Sermon he Preach't at Jerusalem in the presence of John himself ; as Jerome ( in his book to Pammachius concerning the Errours of John of Jerusalem ) and Baronius ( at the year of Christ 393 ) do relate . Wherefore , there was no need of Theophilus's feigning himself an Anthropomorphite , to curry favour with Epiphanius . Both Socrates and Sozomen were imposed upon by some Origenist , a favourer of Ammonius and Dioscorus , who told them these things . For 't was usuall with the Origenists , ( as Baronius has truly remarked , ) to fix the crime of this Heresie upon the Catholicks , by whom they were condemned . Vales. b Socrates ( and Sozomen who has followed him herein ) is mistaken here , in supposing that the Alexandrian Synod ( wherein Theophilus condemned Origen's books , together with Origen himself , ) was held after that Synod convened at Constantia by Epiphanius . 'T is manifest , that Theophilus did first of all convene a Synod at Alexandria , and condemn that Heresie in the year of Christ 399. Which was done after many conferences concerning that matter held by the Bishops who came thither , as Postumianu● informs us in Sulpicius's Dialogues de Vitae B. Martini . After this Theophilus sent a Synodick Letter to all the Bishops , and he wrote a particular Letter to Epiphanius , beseeching and intreating him that he would convene all the Bishops of the Island , condemn the same Heresie himself , and subscribe his Synodick Letter . This Letter of Theophilus's is at this day extant , translated by S t Jerome . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged . Moreover , Socrates here uses a perfect number for an imperfect . And for this reason he adds the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , almost , or , thereabout . But if we would speak exactly , above fifty years must be taken from this number . For Origen died on the year of Christ 252 , as may be made out from what we have said at note ( b. ) and ( c. ) on Euseb. Eccles. Histor. book 7. chap. 1. From which year , to the year of Christ 399 , wherein Origen was condemned in the Alexandrian Synod , there are 147 years . Vales. * Or , many of the Magistracy . * Or , Without labour , or , trouble . † Book 6. chap. 4. ‖ Or , By the by . * Or , Liberty and confidence . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so much that the Empress , ] in my judgment it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till at length the Empress . ] Nor do I doubt but Socrates wrote thus . Nicephorus words it expressly according to our emendation . And in Sozomen the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill , ] which is the same . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , having adjured him by her Son. The Ancients were wont to swear by their Children . So in Virgil , Per caput hoc juro , per spem surgentis Iüli : I swear by this head , by the hopes of growing Iülus . After the same manner , when they would earnestly entreat others , they beseeched them by their own children , and whatever they accounted most dear to themselves . In this manner therefore Eudoxi● spake to John Chrysostome at that time . By this little child of mine , and your spirituall So● , whom I brought forth , and whom you received out of the sacred Font ; be reconciled with Severianus . 'T is certain Chrysostome had received Theodosius Junior out of the sacred Font ▪ as Nicephorus relates at this place , from Simeon Metaphrastes , as I suppose . Further , Baronius places this reconciliation between Severianus and Chrysostome , on the year of Christ 401 , in the Consulate of Vincentius and Fravitus . But I had rather place it on the year following ▪ For if it be true that Theodosius was then baptized , as we have before related from Nicephorus : ( which is indeed highly probable ; for Eudoxia would not have brought her Son into the Church of the Apostles , had he not been baptized : ) this reconciliation of the Bishops must necessarily happen on the year of Christ 402. For Theodosius Junior was born in the Consulate of Vincentius and Fravi●us , ( which was the year of Christ 401 , ) on the tenth of April . For so 't is recorded in the Alexandrian Chronicle , and in Marcellinus's which was put forth by Onu●rius . The reading in Sirmondus's Edition is false , where it is on the eleventh of April . Nor is it credible , that he could be bapti●ed , except in the Easter of the year following . If any one notwithstanding shall maintain , that he was baptized a few days after his birth , ( as Marcus seems to intimate in the life of Porphyrius ; ) we will allow this , if he pleases . But who can believe , that Theodosius would have been brought into the Church by his Mother , and placed at Chrysostome's knees , before he was a year , or ten months old ? Vales. * Or , Arguments . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Baronius does at this place charge Socrates with a mistake , because he has said , that Epiphanius ordained a Deacon at Constantinople without the consent of the Bishop of that City . Epiphanius had done that before indeed , in the Diocess of John Bishop of Jerusalem , as 't is manifest from Jerome's Epistles . S●crates therefore , and those that follow him , being deceived by the likeness of the name , thought that was done by Epiphanius in the Church of John Bishop of Constantinople . This device Baronius has invented to excuse Epiphanius . But , who sees not , that there is no reason , why we should charge Socrates with a lie in those things which he himself was able to see ? For what had been once done already by Epiphanius in Palaestine , why could it not afterwards be made use of by the same person at Constantinople ? For there was not so great a crime in ordaining a Deacon , whom notwithstanding Epiphanius ordained not , but by the entreaty of the multitude that stood by . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have nothing ; ] it must doubtless be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having nothing : ] in the next line ▪ we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were pleased ] instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is pleased . ] Vales. c I agree with Christophorson , who in stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saying , ] read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , know , ] and at the end of this clause placed a full point . Notwithstanding , 't is my opinion , that there is something ▪ more wanting here . And after the word [ Origen , ] I think the place is to be made perfect thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having said these words , and produced a book , &c. Which is confirmed by Sozomen and Nicephorus . And Epiphanius Scholasticus seems to have read thus , as may be collected from his Version . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] the reading in the Sfortian M. S. is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] And so Epiphanius Scholasticus found it written in his copy . For thus he renders it : Sed quoniam detractores , &c. But , in regard Revilers , stealing privily upon many persons , do reject Origen as being a blasphemous Authour . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from reading Origen , as being a blasphemous Authour . Vales. b Baronius , at the year of Christ 402 , does charge Socrates here with a lie and with calumny , because he has said , that Methodius ( when he had before reproach't Origen , ) did afterwards unsay what he had written , and set forth his praises , in his Dialogue intitled Xenωn , or , the House of entertainment . But Baronius affirms , that Methodius did the contrary . For when he had at the beginning praised Origen , afterwards having derected his Errours , he inveighed against him . Baronius confirms this by the testimony of Eusebius , who in the sixth book of his Apologic in de●ence of Origen , writes thus ▪ Quomodo ausus est Methodius nunc contra Origenem scribere , qui haec & haec de Origenis l●cutus est dogmatibus , How dares Methodius write against Origen now ; who has spoken these and these things , concerning Origen's opinions . Which pa●●age in Eusebius S t Jerome quotes in his Apologie against Rufinus , to shew that he had done the same thing which Methodius did before . But Eusebius , in the place now cited , does not say plainly , that Methodius had heretofore spoken in defence of Origen . For he does not say [ who had ▪ spoken these and these things concerning Origen's opinions ; ] but only ▪ [ who has spoken , &c. ] which may be taken on either side . Therefore Socrates is not to be charged with a lie . Vales. c Methodius wrote his books commonly in the way of Dialogues , as 't is apparent both from his Convivium , which is lately published by two Learned men ; and also from his books concerning the Resurrection , which he had written against Origen , out of which books Epiphanius produces some Excerptions . Of the same sort also was this Dialogue of his , entitled Xenωn , that is , the house of entertainment wherein strangers lodge . For , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a place for Virgins to dwell in : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an house for strangers to lodge in . This book is mentioned in Photius's Bibliotheca , in his Excerptions out of Methodius's book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where these words occur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which place the Translatour has rendred very ill : it is thus to be translated : That passage in the Gospel [ cast not that which is Holy to dogs , nor your Pearls before swine ] is thus explained by Xenωn , that by Pearls are meant the more secret Mysteries of the Religion given by God ▪ But the hogs , &c. the great Methodius says , &c. In this Dialogue therefore , the title whereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Origenist was introduced , by name Xenωn , against whom Methodius disputed , not in his own name , but under another person , as Photius attests in the same Excerptions . Hence 't is apparent , that that Dialogue of Methodius's , which Socrates calls Xenωn , was the same to which Photius gives the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that Xenωn is not to be taken for a place of entertainment , but rather for a person of the Dialogue . But some one will object that in that Dialogue intitled Xenωn , Origen was highly commended by Methodius ; but in the Dialogue intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methodius terms him a Centaure . For so 't is extant in two places in Photius's Excerptions . My answer is , 't is possible that in the beginning of that work Methodius might have been sharp upon Origen ; but in the end or procedure of it , he might sound a Retreat as it were , and praise him highly . Notwithstanding , if any one has a mind stifly to maintain , that the Dialogue Xenωn differed from that intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; then it must be said , that Xenωn was not the proper name of any man , but that thereby is rather meant the whole School of Origen , wherein the Auditors and Schollars , coming from divers parts of the world , were conversant . Which in my judgment is the truest . 'T is certain , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a proper name , it would have the accent in the last syllable save one . Vales. a This beginning is too abrupt , especially in regard that digression concerning Origen went before . Therefore in my judgment [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] should precede here ; and the beginning of the next period should run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But his answer was , &c. Vales. * Or , before a Catholick , or , general disquisition . † Or , reproach . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again ] it should in my judgement be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heretofore ; ] ( although this reading be disagreeable to all our copies . ) For 't is opposed to what follows , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and now . Valesius . c The reading in the Florentine , M. S. pleases me best ; which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not hope , Epiphanius , to arrive in your own Country . Moreover , Baronius does deservedly deride these predictions of Epiphanius and Chrysostome , as fabulous and forged . Socrates relates them not for true and certain ; and in my judgment they are altogether mi●becoming Holy men and Bishops . Vales. d Baronius does indeed place that contest between Epiphanius and Chrysostome on the year of Christ 402. But concerning Epiphanius's death he dissents from Socrates , Sozomen , and the other writers , who tell us that Epiphanius died soon after , in his return to his own Country . And yet Baronius confesses he knows not what year Epiphanius died on . Which I cannot wonder at enough . For , whereas Baronius follows Socrates and Sozomen in the fore-going account of that contest which hapned between those two eminent men , what reason had he to dissent from them about the death of Epiphanius ? They might indeed have been mistaken in their relating the mutual predictions between Epiphanius and Chrysostome : nor is it sufficiently manifest , whether or no they predicted those accidents to one another . But the things which hapned to each of them are most certain , nor could Socrates and Sozomen be ignorant hereof ; the latter of whom was born at Salamine , over which City Epiphanius had been Bishop ; and both of them were almost Epiphanius's contemporaries . It ought therefore to be look't upon as certain from the Testimony of these Writers , that Epiphanius died at the close of the year 402 ▪ or at least on the beginning of the year following , before the Synod ad Quercum . Theophilus informs us hereof in his Epistle to Saint Jerome , which Epistle Jerome has prefix● before The●●bilus's Paschal Epistles ▪ which he translated into Latine . For in th●t Epistle Theophilus speaks these words concerning Chrysostome then condemned : Sed ille ut caetera ejus flagitia taccam , &c. But he , not to mention his other Crimes , admit●ed the Origenists to a familiarity with himself , and preferred many of them to the Sacerdotall Office ; on account of which fact he ●●dned the hea●t of that man of God Epiphanius of Blessed memory , ( who shined a bright Star in the world amongst the Bishops ▪ ) and therefore has deserved to hear , Babylon is fallen , i● fallen . Where you see Theophilus does speak of Epiphanius , as then dead ; for he terms him a man of blessed memory : and he intimates , that he was dead before Chrysostome's condemnation . Vales. * Darkly . or , obscurely . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , the Emperour , &c. ] I had rather it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the Emperour , &c. ] Moreover , Chrysostome affirms the contrary to what is said here , in his Epistle to Innocentius . For he says that the Emperour commanded Theophilus to come to Constantinople alone , to plead his cause : but , that he came thither , accompanied with many Bishops . Notwithstanding , these things may be reconciled , if we say that the Emperour gave Theophilus this order at the beginning , when the Monks had gone to him . But afterwards , at the instigation of his Wife Eudoxia , who was angry with Johannes , the Emperour commanded Theophilus to bring the Bishops out of Egyp● with him . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muscul●● renders it inflexible . Christophorson , contumacious . I would rather translate it inexorable ; for we fall down at their knees , whom we entreat . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Euseb. book 7. chap. 11. note ( k. ) † This was termed Synodus a● Quercum , the Synod at the Oake . c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is a Civill Law term : and we have rendred it accordingly . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Exception . Now , one kind of an Exception is a refusall of the Judges . Vales. d John Chrysostome , in his Epistle to Innocentius , does attest , that he was put on Shipboard late in the Evening , and carried into banishment . Upon which account Baronius ( at the year of Christ 403. ) charges Socrates with a mistake here . But , if we weigh Socrates's words more attentively , we shall find them in no wise differing from Chrysostome's Narrative . For Socrates says only , that John Chrysostome surrendred himself to the Emperours Officers about Noon : therefore the Emperours Officers might detain him in custody till the Evening , that he might be conveyed into banishment with more secresie in the night . Vales. a Yea , he communicated with them , before Johannes's case was inquired into : So Sozomen tells us , book 8. chap. 17. Vales. b This Town 's name is written variously . Hierocles , Theophanes , Cedrenus , Nicephorus , and Moschopulus , call it Pranetum . Sozomen terms it Pronetum . In Stephanus 't is named Pronectus . In the Putingerian Table it is called Pronetio . Vales. c Mannours , or Farms in the Country , which were at some distance from the City , were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as we have remark't in our notes on Eusebius , book 7. chap. 11. note ( k. ) which the Latines do sometimes call Suburbana . Wherefore Ortelius ( in his Thesaurus Geographicus ) is mistaken , in his supposing Marianae to be the Suburbs of Constantinople ; whenas it was a Village , so called from its builder . Sozomen ( book 8. chap. 18. ) says this Village was then in the Empress Eudoxia's possession . Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] which is the reading in Georgius Alexandrinus's Life of John Chrysostome . Vales. * Or , made against . * The first clause of this saying occurs at Eccles. 12. 11. b Dioscorus Bishop of Hermopolis was dead before the convention of the Synod at the Oak , nor was he buried in the Church at the Oak , but in S t Mocius's Church ; as Sozomen attests book 8. chap. 17. S t Mocius's Church was at Constantinople , as we are informed by Procopius and others . Wherefore Socrates is mistaken , who attributes that to Dioscorus , which was rather to have been said concerning his brother Ammonius . For , at such time as the Synod ad Quercum [ that is , the Synod at the Oak ] was summoned , Ammonius fell into a distemper . And having passed over to The Oak , he died soon after , and was honoured with a splendid funerall , in the Monastery of that place , as Sozomen tells us book 8. chap. 17. Vales. a Marcellinus ( in his Chronicon ) reports this Statue to have been made in the Consulate of Theodosius Junior and Rumoridus , which was the year of Christ 403 : his words are these : Eudoxiae Arcadii uxoris super porphyreticam Columnam argentea Statua suxta Ecclesiam posita hactenus fistit , a Silver Statue of Eudoxia , wise to Arcadius , placed upon a Porphyry-pillar near the Church still stands . Theophanes relates the same , who says , that that Statue was erected in that place called Pittacia , neer the Church of S t Irene ; and that at the dedication thereof the Praefect of the City ( who was a Manichaean and a Semipagan ) excited the people to shout and daunce in such a manner , that the divine Service could not quietly be performed in the Church , because of the noyse made by the multitude of Dauncers . Notwithstanding ▪ Baronius places the dedication of this Statue on the year of Christ 404 , But in regard Marcellinus Comes , in his Chronicon does in express words place it on the Consulate of Theodosius Junior and Rumoridus , I judge it more safe to follow his opinion ; provided it be said to have been made after the Synod ad Quercum , and after Chrysostome's first condemnation , that is about the close of the year 403. And this is confirmed by Socrates . For he adds a little after , that when the Nativity of our Lord drew neer , Arcadius gave Johannes notice , that he could not come to the Church . Now , John was deposed a little before Easter , in the year of Christ 404. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This Homily occurs at Tom. 7. pag. 545. of S r Hen. Savils Edition of Chrysostome . b This Briso seems to be a different person from Briso the Bishop , who ( as Cedrenus tells us ) was one of John Chrysostome's Scholars . And Socrates seems to have put Philippi instead of Philippopolis . For Philippopolis is an eminent City of Thracia . But Philippi is a City of Macedonia . Vales. c Baronius ( at the year of Christ 404 , ) charges Socrates with a lie here . For , in the Synod at the Oak thirty six Bishops only had condemned Johannes : of which twenty nine were Egyptians , the rest were of divers Provinces , as Theodorus ( in Palladius , in his Dialogue concerning the Life of Chrysostome , ) relates from the Acts of the Synod at the Oak . But when he was afterwards recalled to Constantinople , he had been admitted to communion by sixty five Bishops . Either therefore Socrates must necessarily be mistaken , who has said that Chrysostome was condemned by more Bishops than those by whom he had been admitted to communion and restored ; or else it must be said that Palladius is out . Unless any one will reconcile these things by saying thus , viz. That Leontius the Bishop has here reckoned the suffrages of the Bishops together , who had condemned John Chrysostome in both Synods , as well that held at the Oak , as the other assembled at Constantinople . For although , at such time as Leontius spake these words , the Bishops present in the Constantinopolitane Synod had not pronounced sentence against Chrysostome , yet Leontius , who knew they were incensed against Chrysostome , made not the least doubt of their suffrages . Vales. d Palladius tells us , that this very answer was given by John Chrysostome's defenders , against the Canon of the Antiochian Synod ; to wit , that that Canon was made by the Arian Bishops . But Chrysostome's adversaries rejected this defence , asserting that Canon to have been made by the Catholick Bishops . And when Elpidius , a Bishop of Chrysostome's party , urged them to subscribe that draught of the Creed then promulged by those Bishops ; they answered in presence of the Emperour , that they were ready to subscribe it : but they put off that business to another time . Therefore , what must we determine concerning this question ? Athanasius indeed , in his book de Synodis , does wholly reject that Antiochian Synod , together with its draught of the Creed , as having been held by the Arians with a design to subvert the Nicene Creed . But to Athanasius ( who cannot be a sufficient witness in his own case , ) we in the first place oppose Hilarius , then Pope Julius , and lastly , all the Eastern and Western Bishops , who have now at length by a generall consent admitted of that Synod . Hilarius , 't is certain , ( in his book de Synodis ) does fully admit of it , and commends that form of the Creed drawn up there , as being usefull and necessary , on account of the Heresies which sprang up after the Nicene Councill . Moreover , Pope Julius wrote a Synodick Epistle to all the Bishops who had been convened in that Synod ; amongst whom were Eusebius , Narcissus , Theodorus , and Maris . Which Synodick Epistle Athanasius does record intire , at pag. 739. &c. Tom. 1. Edit . Paris . 1626. In the title and body of that Letter , Julius terms them Beloved Brethren ; which undoubtedly he would never have done , had he lookt upon them to have been Arians . Now , what reason had he to look upon them to be Arians , who as yet had not been condemned by the sentence of any Synod ; and amongst whom there were very many stiff maintainers of the Nicene Creed , which Baronius himself does not deny ? Of which sort was Dianius Bishop of Caesarea in Cappadocia , whom Julius names in the first place ; concerning whose praises Basil the Great has a peculiar Epistle extant . Lastly , all the Easterns have acknowledged that Synod to be Catholick , and inserted its Sanctions into the book of Canons , soon after John Chrysostome's times , as appears from the Chalcedon-Councill . And at ▪ length the Western Church has by degrees admitted of those Canons , rendred into Latine by Dionysius Exiguus . Notwithstanding , in John Chrysostome's times they might be rejected , in regard they were not received by a generall consent of the whole Church , nor as yet admitted by the Romish Church . Pope Innocentius , in his Epistle to the Constantinopolitan Church , ( which Sozomen has recorded , book 8. chap. 26. ) does in no wise admit of these Canons . Vales. * See Socrat . book 2. chap. 10. e Christophorson supposed that these words were spoken by Socrates concerning the Bishops convened in the Antiochian-Synod . But I think they are to be understood concerning the Bishops then assembled at Constantinople against John Chrysostome . And in this sense Epiphanius Scholasticus and Musculus took this place : for Epiphanius has rendred it thus , non intelligentes , quod dum hâc regulâ uterentur , Athanasium quoque deponerent , not understanding , that whilest they made use of this Canon , they deposed Athanasius also : and Musculus has translated it happily after this manner : nec cogitantes , non Johannem se modò , sed & ipsum Athanasium hoc Canone utentes deponere , nor thinking , that by using of this Canon , they deposed not only Johannes , but even Athanasius himself . Vales. f Christophorson thought these words were spoken concerning John , who after this was withheld from entring the Church ▪ But I ▪ had rather they should be understood of the Emperour himself ; in which sense Epiphanius and Musculus takes them . Our sentiment is confirmed by that passage in Socrates which occurs a little before in this chapter : where he relates , that Arcadius at the approach of Christmas , gave John notice , that he could not come into the Church , unless John ( who had been condemned by the sentence of a Synod , ) should first clear himself . After the same manner therefore , at the approach of Easter , Arcadius gives John notice , that he could not go to the Church , as long as John , condemned now by two Synods , resided therein . Vales. g This Edifice was called the Senate-house . The Author of the Alexandrian Chronicle , at the sixth Consulate of Honorius which he bore with Aristaenetus , has these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And on a sudden the Great Church was burns together with the Senate-house , [ fired ] by those who held it , termed the Xylocercetae , on the second day , at the sixth hour . See Chronic. Alexandr . pag. 714. Edit . Monach. 1615. Zosimus describes this Structure about the middle of his fifth book . It was in the Second Ward of the City Constantinople , as we are informed from the Old description of that City , published before the Notitia Imperii Romani . Vales. h This ( if I mistake not ) is the Manichaean and Semipagan Praefect of the City , who , at the dedication of Eudoxia's Statue , had mocked the Christians , as we have related before ( see note ( a. ) in this chapter . ) from Theophanes . Palladius ( in the Life of Chrysostome ) speaks concerning the same Optatus ; that when he was Praefect of the City , he compelled the Noble Matrons either to communicate with Arsacius , who had been put into John Chrysostome's Bishoprick , or else to pay two hundred pounds of Gold into the Exchequer . Vales. * See chap. 15. † Or , the destemper . * Chap. 15. † See the close of the foregoing chapter . a Instead of [ November , ] it must be [ September , ] as it is in the Sfortian M. S. and in Epiphanius Scholasticus's Version . Nor did Nicephorus read otherwise , who adds , that the day whereon John Chrysostome died , was dedicated to the Exaltation of the Holy Cross. For so it was agreeable , that he who had passed his whole life under the Cross , and had gloried in nothing but in the Cross of his Lord , should be loosed from the Frame of his body on that Festivall , as the same Nicephorus does elegantly write . Vales. * chap. 3. b In what Homily this was said by Chrysostome , I cannot find . And yet we have little reason to question Socrates's authority , because he lived in the same times , and could have heard the Sermons , as well of Chrysostome , as of Sisinnius Bishop of the Novatians . Moreover ▪ it may be more certainly concluded from this passage , than from any other , that Socrates was a Novatianist . For he does both put an ill interpretation upon Chrysostome's saying , and also openly favours Sisinrius Bishop of the Novatian party , against John Chrysostome . — You must know further , that this saying was objected to Chrysostome by Bishop Isaacius in the Synod ad Quercum ▪ because he gave sinners a liberty , in regard he taught , if you have sinned again , repent again . And , as often as you sin , come to me and I will heal you . Vales. * Eccles. 9. 8. † Luke 9. 29. a In Suidas , at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this whole passage in Socrates is transcribed , where the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●e answered ] is wanting . Which word must either be expunged here as superfluous , [ which we have done in our Version ; ] or else the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subjoyned ] which went before , must be blotted out Vales. * Or , he hunts after words , &c. * That is , a nutt-tree . † Or , the Space . * This Appendix is part of the eleventh chapter of this book , worded in a different manner only . Musculus , Grynaeus , and D r Hanmer have omitted it in their Versions . Christophorson , Curterius , and Valesius have inserted it in their translations . The Greek Text of it occurs in Stephens's Edition , and in Valesius's ; from which latter we have rendred it into English. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a narrowness of mind . † Or , gave not . a He means the oath mentioned before , at the 11 th chapter , to wit , if Serapion dies a Christian , Christ hath not been incarnate . Further ▪ these words [ condemns ] and [ excommunicates ] denote Severianus's menaces , rather than the thing it self . For Severianus Bishop of Gabali had no power of condemning or deposing a Deacon of another Diocess ; but he only threatned to do this , and committed his complaint to the judgment of the Bishops . Vales. * Or , the honour . † Or , was not obedient to what , &c. ‖ See chap. 11 , at the latter end of it . Notes for div A38749-e478620 * That is , Arcadius's Son. * See Socrates book 2. chap. 1● . a Nicephorus ( book 14. chap. 1. ) relates that this Anthemius enlarged the Pomoerium , [ that is , a space about the walls of a City or Town , as well within as without , which was not to be built upon ▪ ] of the City Constantinople , demolished the old walls , and built new on●● towards the Continent , which ( says he ) are now standing : and that he finished the work with an incredible swiftness , to wit , within the space of two months . For so I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , walls to the Landward , and not as Langus does , Brick-walls . But Nicephorus seems to be mistaken , who attributes that to Anthemius , which was done long after by Cyrus Praefect of Constantinople , ( as Cedrenus relates in his Chronicon , ) on the 26 th year of Theodosius Junior . Further , I would very willingly expunge this whole clause in our Socrates . For it disturbs the sense , and seems to have crept from the Margin into the Text. Vales. b This Troïlus the Sophista was one of Anthemius's chiefest friends , as ( besides Socrates ) Synesius informs us in his Epistle to Troïlus . Socrates mentions the same Troïlus , at chap. 6. book 6. where he speaks concerning Eusebius Scholasticus , who wrote Gaina's war in verse . Suidas has mentioned the same person , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where he affirms that he wrote Politick Orations , and Books of Epistles . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , friendship ] the reading in the Florentine M. S. is truer , thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdom . ] Which emendation is confirmed by Nicephorus . Vales. Valesius ( in his account of the Life and Writings of Socrates and Sozomen ) reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philosophy ; which alteration in the reading he makes in his Appendix to his Notes on Socrates and Sozomen . * Book 6. chap. 20. * 1 Cor. 9. 22. † Or , without pr●meditation . a It would be more truly written Synnada , with a double n. For so the name of this City is more frequently inscribed on old Coyns . Johannes Tristanus has produced a Coyn of the Emperour Caracalla's , which has this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Synnade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n. ] Yet 't is sometimes written with a single n. So it is in an old Coyn of the Emperour Nerva's ; in the reverse whereof Jupiter is engraven with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Coyn was in the Archives of that illustrious personage the Lord Bryennius , concerning the meaning whereof when I was asked by the Learned Franciscus Ogerius ▪ ( to whom Pati●us had communicated that Coyn , ) my answer was , it was to be read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Synnadensians worshipped Jupiter under the name of Pandemos , because having heretofore been gathered together out of many sorts of people in Greece , by Acamas , Theseus's son , they inhabited the City Synnada . Whence says Stephanus , the City was so named , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their dwelling together . Further , those people out of whom the Colony of the Synnadensians was first collected , were of two sorts ; to wit , the Macedonians , and the Athenians , or Ionians , who were in Asia ; as the same Stephanus relates . Whence we understand , why ( in the Emperour Caracalla's Coyn , which Johannes Tristanus has set forth , ) the Synnadensians , are termed Dorienses and Ionians . For , this is the inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Macedonians , a Colony whereof Acamas brought thither , were originally Dorienses . But the Athenians who went thither with Acamas Theseus's son , and the Colonies which Acamas is reported to have gathered out of Asia , were Ionians ▪ so termed from Iön the Athenian . Vales. b It is a famous question , and usually disputed on both sides , whether it be lawfull for Catholicks , especially Bishops , to persecute Hereticks . In the determination whereof , I am of opinion , that a distinction is requisite . For 't is certain , that on account of amassing money together it is not lawfull for Catholicks to molest and vex Hereticks ; which thing Theodosius Bishop of Synnada at that time did . Also , to persecute them by criminall sentences , and to thirst after their bloud , is in like manner unlawfull ; as Idatius and some other Prelates of Spain did in their persecution of the Priscilianists . To whose communion when S t Martin had for some time joyned himself , he acknowledged , that great detriment befell him from that thing , as Sulpicius Severus does relate in his Life . Notwithstanding , it is and always was lawfull for Catholicks , to implore the aid of Princes and Magistrates against Hereticks , that they be restrained , and kept within the bounds of duty ; least they should behave themselves insolently over the Catholicks , or least they should insult over and scoff at the Catholick Religion . S r Augustine confesses indeed , that heretofore this was his Sentiment , to wit , that Hereticks were not to be molested and vexed by Catholicks , but that they were to be invited by all instances of mansuetude and mildness . But afterwards he altered his opinion , being most certainly informed , that the Laws of Princes made against Hereticks , are usefull to Hereticks themselves in order to their conversion . And he says this was acknowledged by the Donatists themselves , who had afterwards returned to the Catholick Church . For they affirmed , that they had never returned to the Church , but had always continued in their errour , had they not been provoked and drawn as it were by those penalties and mulcts [ contained in ] the Imperial Laws . There is a most elegant passage of Augustine's [ about this matter ] in his 48 th Epistle to Vincentius ; to which is to be added another passage of the same Authour , in his first book against Gaudentius , chap. 23. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , he drew and bound them as it were to Judges Tribunals . Translatours thought these words were spoken concerning bonds , as if Theodosius the Bishop had brought the Hereticks bound before the Judges . In which sense Nicephorus also took this passage . But Socrates's words will not bear this meaning . Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , madness ] Nicephorus and Christophorson read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Course , device , or purpose : ] with which reading I am best pleased . Vales. * Or , when he had celebrated a prayer . e We read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unjustly ▪ ] agreeable to the reading in Epiphan . Scholasticus , and Nicephorus . The other Reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contrary to reason , or unexpectedly . Vales. * Troubled with the palsy . * Book 5. chap. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of many dangers . † See Luke 22. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I like not the Version of Langus and Christophorson , who have rendred this place thus : maledictus qui absque azimis pascha celebrat , cursed is he who celebrates the Passover without unleavened bread . In my judgement it must be rendred thus , beyond [ or , not on ] the days of unleavened bread . For in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , without : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports beyond , out of , or saving on . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which Langus and Christophorson render thus : cum ex anticipatâ opinione Festum Paschae celebraret , when he celebrated the Paschall Festivall by an anticipated opinion . I like Musculus's Version better , who translates it thus : per anticipationem celebraret , he celebrated [ the Festivall ] by way of anticipation . For Sabbatius celebrating the Paschall solemnity after the Jewish manner , prevented the Christians , and kept that Festivall before the Sunday . If these words are thus to be understood ; it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates uses the same term a little lower in this Chapter ; where speaking concerning the same thing , his words are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest with a rude anticipate opinion . Where notwithstanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken for an anticipate opinion . Vales. c I understand The Vigill of the Paschall Festivall . Nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be any other then the Vigill of the Paschall Festivall . For Sabbatius ( although he anticipated Easter , and celebrated it with the Jews yet ) kept the Vigills on the Paschall Sabbath with the rest of the Christians ; with whom also he celebrated Easter-day in a dissembling and negligent manner , as Socrates has related before , in book 5. chap. 21. And thus this passage in Socrates was understood by Nicephorus , whose words his Translatour hath not rendred well . Nicephorus's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which are to be translated thus , But in regard they celebrated the solemn Vigill with a congruous worship meerly for fashions sake , &c. Moreover , why Sabbatius ( although he followed the Jews in the observation of Easter , notwithstanding ) would feign a celebration of Easter with the Christians , this in my judgement is the reason ; because he feared the Laws of the Emperours who had made a Sanction that they should be accounted Hereticks , who kept not Easter on one and the same day with all other Christians . This was the command of the Emperour Theodosius , in the ninth Law of the Theodosian Code de Haereticis . Vales. * Or , Rustick , or , clownish . * Book . 5. chap. 12. † Or , delighted with . ‖ See book 5. chap. 23. * Or , a drousie disease . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders it , who was Theophilus's Nephew by his sister . Christophorson translates it , the son of his brother . Nicephorus ( book 14. chap. 25 , ) says Theophilus was Cyrillus's Unckle by the Father's side ; his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Theodoret terms him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unckle . Wherefore I rather believe he was Cyrillus's mother's brother . In Sozomen there is mention of Theophilus's Sister . Facundus Hermianensis and Epiphanius Scholasticus term Theophilus Cyrillus's Cousin-german ; which is ill done : but from thence 't is clearly intimated , that Cyrillus was related to Theophilus by his Sister . Vales. * Or , the Bishoprick of Alexandria . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Sacerdotal degree and order ] it must doubtless be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. surpassing [ or beyond ] the Sacerdotal , &c. ] according as S r Henry Savill had noted at the margin of his Copy from Christophorsons book . Notwithstanding both Translatours have followed the common reading , which is not to be endured . Socrates , 't is certain , speaking concerning the same thing at chap. 11. of this book , uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , The Roman Bishoprick , having ( like that of Alexandria ) surpassed the Sacerdotal degree and bounds , and degenerated long before into a secular principality Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but there are severall ] it is better thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For there are several , &c. Vales. * Book 6. chap. 15 , and 19. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. who are numerous , &c. ] it must undoubtedly bee [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. whose interest is great with the persian King. ] Thus Nicephorus read . Vales. * Or , prayed . * Or , where the unquenchable fire was . * Or , Stock , or ▪ Race . ‖ That is , every tenth man put to death . c We read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for by a device they raised ▪ &c. ] not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And by a device , &c. ] Otherwise , a repetition of the same particle would be odious and unpleasant . Many errours in these particles are usually committed by Transcribers of books , whilest they write too hastily . Vales. d Here we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e Epiphanius Scholasticus calls this Bishop of Persian Abla●ies . Nicephorus terms him Abdas . In the Ssortian M. S. he is stiled An●das . Vales. * Tryall , or , Experiment . a Or , Roman dignity . Zosimus ( book 5. ) relates , that Alarichus , after the expedition against the Tyrant Eugenius , wherein he had done excellent service , was Commander of no Roman Forces , but returned into Thracia , and kept with him those Barbarians only , whom he had commanded . But , a little afterwards , when being sent for by Rufinus , he had ruined Graecia and Epirus , he was created Master of the Milice throughout Illyricum ; as Claudian informs us in his second book against Eutropius . — Vastator Achivae Gentis , & Epirum nuper populatus inultam , Praesidet Illyricis . Jam quos obsedit , amicus Ingreditur muros , illis responsa daturus , Quorum conjugibus potitur , natosque peremit . Sic hostes pensare solent . — Vales. * Or , thorow . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of their admirable works and structures ] I think it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the admirable works and structures therein : ] which reading we have expressed in our Version . Vales. * Or , some body . * Or , seized , or , devoured . * See book 5. chap. 2● . * Or , his immorality . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This expression is not in my judgment good Greek . Nicephorus in regard he liked it not , altered it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he moved every rope to get into the Bishoprick . But in my mind , this place in Socrates is to be thus restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he did all things with a design of getting into the Bishoprick . Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders it per singulas domos , from house to house . Grynaeus and Curterius , de suis ipsius ●or●unis , of his own estate . Valesius , ex propria pecunia , of his own money . b The Loaves which the Faithfull offered for a sacrifice , were termed the Loaves of Benediction . For so Dionysius Exiguus renders the 59 th Canon of the Laodicean Councill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Bread of Benediction ought not to be offered in Lent , except on the Sabbath and on Sunday only . Of these Loaves some were taken for the Eucharist : the rest were allotted for the food of the Clergy by the Bishop ; who also took some of them himself , as much as he would , as we are informed from this place . You must note further , that Socrates says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Churches . For the Bishop , according to his own arbitrement , disposed of the oblations of all the Churches , which were under his own jurisdiction . See Gelasius's Decretalls , cap. 27. Vales. c ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil from Christophorson's book , at the margin of his own copy , hath mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which reading Christophorson has followed . But in my judgment , it must be thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The best Oratour of his own time , &c. The Schollars of the Sophists , who learned Rhetorick were heretofore termed Rhetoricians . Notwithstanding , all the Sophists Schollars had not that appellation , but the eminentest of them only , who being initiated by a certain Rite , wore a Rhetorician's Pallium , which was red or s●arl●t-coloured . We are informed hereof by Cyrillus in his Lexicon : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , Pallium's were certain Cloaks . Some [ were worn ] by Rhetoricians : which were red and scarl●t-coloured ▪ others , by Philosophers , which were of a dark-colour . This was the Badge , worn by them daily . By what Rite Rhetoricians were wont to be made at Athens , Olympiadorus ( in excerptis Historiarum apud Photium , ) Gregory Nazianzen , and Eunapius do declare . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Muscul●s and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against them . ] Which reading I like better . Notwithstanding , Nicephorus retains the common reading . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphanius Scholasticus was mistaken in thinking there was a Festivall which the Alexandrians called Politia . Nor was Christophorson less out , in supposing the publick Edicts of the Imperiall Praesects to be so termed by the Alexandrians , which Orestes published then in the Theatre . In which he is doubly mistaken . First , because he thought that all the Imperiall Edicts were by the Alexandrians called Politia ; whereas , those Edicts only had that name , which belonged to the quiet and profit of the City . Agreeable whereto , those Orders made in respect to the prizes of Corn and other vendible commodities usually exposed to sale in the Market , at Paris we now term in French a Police , and the Orders of Police . Secondly , Christophorson mistakes in supposing that these Edicts were published by Orestes in the Theatre . For Socrates does not say so ▪ but only that Orestes made ( that is , dictated , or rehearsed to his officers ) these orders in the Theatre . For the Roman Magistrates were wont to sit in judgment and decide matters in the Law , in the Theatre , Circus , or in any other place they had a mind to . So Amm. Marcellinus relates ( book 15. ) concerning Leontius Praefect of the City . Moreover , the orders then made by Orestes , respected the Theatre , and the publick shows ▪ Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which are the terms here used , ) do import the first R●aiments which children learn. The teachers hereof are by the Greeks termed Grammatistae , and by the Latines Li●●ratores . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plausus , clapping of hands ; such as is now used at Plays ; then belike usuall at Sermons . † Or , given . * Or , in all the Wards of the City . d ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These persons the Greeks in one word term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , professours of Physick . Such a one was Magnus Medicus , who professed Physick publickly at Alexandria ; but was a better Oratour then Physitian ; as Eunapius informs us , in his book De Vi●is Sophistarum . Such a one also was Ge●ius the Physitian in the times of the Emperour Zeno ; concerning whom see Stephanus Byzantius , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damascius ( in the Life of Isidorus ) spends a great many words about this Gesius ; and from him Suidas , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where he divides Physick into two parts , Theory and Practise . Vales. Cyrillus therefore held forth the Book of the Gospells , that thereby he might conjure and earnestly beseech Orestes Praefect of Egypt , to be reconciled with him . We have remarked already ( see book 6. chap. 11. note b. ) that the Antients did usually conjure and earnestly beseech , by those things which they used to swear by . The Christians usage was to swear by the Gospells , laying their hands on those sacred Books , as 't is evidently known . Vales. * Or , O●●icers . a That is , tortured him . Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undertaking , ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put him to , or made him undergo , ] as S r Henry Savil had mended it at the Margin of his Copy . Nor did Musculus read otherwise , who has rendred this place thus : quem ille publice secundum leges torturae subjicit , whom he makes to undergo torture in publick , agreeable to the Laws . Where you see Musculus took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an adverb , and is therein followed by Christophorson . For thus he renders it : Praefectus palàm , uti leges postulant , de eo quaestionem exercere , The Praefect , as the Laws required , put him to the Question openly . Notwithstanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken adjectively in the same sense . I have observed a little before from Amm. Marcellinus , that the Roman Magistrates were wont to take Criminalls openly and in publick , and torture them ; in regard they had their Apparitors always about them . Therefore , even whilest they rode in their Chariots , they put offenders to the Question , as Marcellinus relates concerning Leontius , and Socrates at this place concerning Orestes . Vales. b The Verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extinguished , is in no wise agreeably used here . I had much rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rekindled . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which Verb S r Henry Savil and the Geneva Printers have set in the margin from Christophorson's Copy , ) is not to be born with , in regard it signifies , was kindled , not , was renewed . I found here no alteration in the M. SS . Copies . Nicephorus has also followed the common reading . For , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extinguished , he makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was obscured , or , obliterated . Vales. a The incomparably Learned S r Henry Savil , at the margin of his Copy , had made this remark , which we thought good to communicate to the studious Reader . Theo Interpres Ptolemaei , &c. that is , Theon Ptolemie's Interpreter , in the 81 st year of the Diocletian Epocha ( which was Valens's fifth year , as I suppose , ) observed two Lunar conjunctions , the one Synodicam the other Panselenon . See pag. 277 and 282. of Theon's Comments upon the Almagestus , Edit . Basil. 1538. Therefore , 't is very probable , that this Theon was Hypatia's Father . For , from those observations to Hypatia's death , there are 47 years . Vales. b At Alexandria there was heretofore a School of Platonick Philosophy , over which , amongst others , Hierocles the Philosopher presided ; as Damascius ( in the Life of Isidorus , pag. 1038 , ) and Aeneas Gazaeus ( in Theophrasto , ) do inform us . But the Succession of this School is not to be deduced from Plotinus . For Plotinus never taught Philosophy at Alexandria . Plotinus was indeed instructed in Philosophy at Alexandria , by Ammonius ; but he himself never kept a School there , but continued teaching at Rome for the space of twenty six years compleat , untill his death ; as Porphyrius relates in his Life . Wherefore , instead of Plotinus , I would more willingly put Ammonius here . Unless we should say , that the Alexandrian School had associated Plotinus to themselves , as being the eminent est Master and Instructor of the Platonick Philosophy . By this means our Socrates may be excused . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; confidence and freedome in speaking . c Athanasius mentions this Church , in his Epistle ad Solitarios , pag. 860. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; have not the Arians and ●●gans offered sacrifice in the Great Church , in the Caesareum , and [ performed ] blasphemies against Christ , by his command as it were ? He means the Cow , which the Pagans would have offered in the Great Church , of which he had spoken before , at pag. 848. Epiphanius says a great deal concerning the same Church , in Haeres . Arian . chap. 2. 'T is called Basilica Caesarea in Liberatus's Breviarium , cap. 18. Vales. * Or , wrought no small disgrace to , &c. d 'T is certain , that Damascius ( in the life of Isidorus the Philosopher , which by Gods assistance I will ere long set forth larger by half , than it is ) does make Cyrillus the Authour of Hypatia's murder . Damascius's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so on , which occur in Suidas . 'T is a most elegant passage , which in favour to the studious Reader , I will render into English , and annex it here , repeating Damascius's words a little higher . The Governours also of the City Alexandria , as soon as they came into that City , visited her in the first place . Which has been usually done at Athens also . For , though the thing it self be lost , yes the name of Philosophy seems as yet magnificent and venerable to persons who hold the principall place in the government of the publick . It hapned therefore one time , that Cyrillus a Bishop of the Christian Religion , passing by Hypatia ' s house , saw a great company before her door , both of men and horses ; some of whom came , others went away , and others stayed . And when he had inquired what that multitude moant and why so great a tumult was made , he was answered by his followers , that they then saluted Hypatia the Philosopheress , and that that was her house . Which when Cyrillus had been acquainted with , he was so galled with envy , that he forthwith contrived her murder , and that in the most nefarious manner . For when Hypatia went out of her house as she was wont to do , many inhumane Russians , who fear neither the punishment of the Gods , nor the revenge of men , assault and kill her ; defiling their own country with a most horrid crime and disgrace . The Emperour was highly incensed there●● , and had revenged it , had not Aedesius corrupted the Emperours friends . The Emperour pardoned the Assassines . But he drew the revenge upon his own head , and on his own family : For his Nephew underwent the punishment . Thus far Damascius . Where by Nephew he means , as I suppose , Valentinianus the son of Placidia , who was Aunt to Theodosius Junior . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Theodosius's Tenth , &c. Christophorson has done ill to mend it thus , Theodosius's seventh Consulate ; whose version led Baronius into a mistake , as you may see at the year of Christ 415. From the incomparable Florentine and Sfortian M. SS . I have mended this place thus , Theodosius's sixth Consulate ; which emendation is confirmed by the Fasti Consulares . Vales. * Or , under him . * Or , the belly of the Font. † Or , a certain invisible power of God. * Or , Wares , or , Merchandizes . * Theodosius . a We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b In the Tripartite History which Epiphanius Scholasticus rendred into Latine , this Roman Commander is termed Beatianus . Which name I like best . This Victory of the Romans over the Persians hapned in the Consulate of Eustathius and Agricola , on the year of Christ 401 , as Marcellinus informs us in his Chronicon ; the Authour of the Alexandrian Chronicle says the same ; who relates , that the Emperour Theodosius had news of that Victory , in the month Gorpieus , on the eighth of the Ides of September , on the third Feria . This was the fourteenth year of Theodosius Junior's Reign . Wherefore Theophanes is mistaken in his Chronicle , who places this Victory of the Romans over the Persians on the eighteenth year of Theodosius . Vales. * Or , man. a The Florentine M. S. inserts two words here , altogether necessary ▪ after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a victory apparently given him [ by God. ] Which words ( before I had gotten that Manuscript , ) I had put in at this place , from Nicephorus , and Epiphanius Scholasticus's Version . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it ill , Ardaburius the Commanders Colleague . Musculus has translated it better , Assessour . Epiphanius Scholasticus renders it Councellour , which is the same . Concerning the Councellours or Assessours of Judges , as well Civill as Military , I have made many remarks in my notes on Amm. Marcellinus ; which 't is unnecessary to repeat here . Further , this Maximinus seems to be the same person , who was afterwards sent Embassadour by the Emperour Theodosius to Attalas ; as Priscus relates in his Excerpta Legationum : where he attests , that he was nobly descended , and had been very usefull to the Emperour in many affairs . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they , ] that is , the Immortalls : So Christophorson and S r Henry Savil read . Vales. d Sidonius makes mention of this Procopius , in his Panegyrick of Anthemius Augustus ; where he relates , that he was son-in-law to Anthemius heretofore Consul and Praefectus Praetorio ; who during Theodosius Junior's minority , had had the chief management of affairs in the Empire . Vales. e I doubt not but this place is thus to be restored : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thus the war which had been undertaken upon the account of those Christians who lived in Persia , was concluded . Which thing [ that is , which conclusion of the war ] hapned in the Consulate of the two Augusti . So Epiphanius Scholasticus read , as 't is apparent from his Version . For thus he renders it : Et hoc modo bellum propter Christianos exortum de Parthorum regione cessavit . Contigit autem Consulatu Honorii XIII . & Theodosii X. 'T is certain , in this Consulate the Persian war was not waged , but concluded . For it had been begun on the foregoing year ▪ when Eustatbius and Agricola were Consuls , as I have remarked before ; see chap. 18 , note ( b. ) This is confirmed by Marcellinus Comes in his Chronicon , in these words : Honorio XIII . & Theodosio X. Coss. Persaecum Romanis pacem pepigere , in Honorius ' s thirteenth and Theodosius ' s tenth Consulate , the Persians made a Peace with the Romans . Vales. a So he has termed this Province before , at chap. 18. Theophanes in his Chronicon , calls it Arxanes , or Arzanes ; for so 't is in some copies . One of the five Provinces beyond Tigris was called Arzanene , as Amm. Marcellinus attests , book 25. which is sometimes termed Arxanene , and Ara●●are , and Araxene , as I have remarked at the foresaid book of Amm. Marcellinus . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But having called together the Clergymen under himself , he said , ] this place would be written more elegantly , thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Having [ therefore ] called together the Clergy under himself : Men [ and Brethren ] said he , &c. ] And so Epiphanius Scholasticus read , as 't is apparent from his Version . Our emendation is plainly confirmed also by Nicephorus . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it ill , to redeem the Captive Souldiers : for those who had been taken prisoners by the Romans in Arzanene , were unarmed ▪ most of them being Boo●s , who inhabited that Country . Besides , the Romans are termed Souldiers by way of Emphasis , to distinguish them from the Barbarians , as I have noted at Amm. Marcellinus . So our Socrates calls the Romans , Souldiers , almost in the next words after these . Vales. * Or , Panegyrical Orations . d This is the Leontius ( if I mistake not , ) whom Olympiodorus relates by his own care and industry to have been promoted to the Sophistick Chair at Athens ; whenas he himself as yet declined it ; as Photius declares in his Bibliotheca . Vales. * Or , in the Empire . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore he , together with his sisters ; ] as Nicephorus expresses it book 14. chap. 3. The mistake arose from hence , because these particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are usually confounded one with the other by Transcribers . Vales. * See Socrat . book 3. chap. 17. † Book 3. chap. 19. b Epiphanius Scholasticus has rendred this whole place thus : Non est inquit , magnum neque difficile hominem mori , quia neque Deo soli , semel mortuum ▪ ex poenitentiâ suscitare . It is not , saith he , a great nor difficult thing for a man to die , because neither [ is it a great or difficult thing ] to God alone , by repentance to raise a man once dead . For you must understand [ is it a great or difficult thing ] to be used i● common to both clauses . Nicephorus Callistus has worded this passage thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Langus has rendred thus : Nihil est novi , dixit , fiquis homo quum sit , ● vit● excedat : uni●● autem Dei esse , eum qui semel mortuus sit , per p●nitentiam ad vitam rev●care . It is no new thing , said he , that he who is a man should depart out of this life : but 't is God's property only , by Repentance to recall to life him who is once dead . But I like not Nicephorus's using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , the discourse here is not concerning the life of the soul , but that of the body . Wherefore , I approve rather of Museulus's Version ▪ who has rendred it thus : ex ●oenitentiâ verò revocare ●um qui semel mort●●● est , non est nisi soli Deo possibile . But by repentance to recall him who is once dead , is a thing possible only to God. Notwithstanding this Version pleased not Christophorson , because it may seem to attribute repentance to God. But this expression may be born with , in regard God in the sacred Scriptures is now and then said to repent himself of some fact . Vales. c Scaliger in his notes on the fourth book of Manilius , and ( after him ) Salmasius in his notes on Capitolinus , pag. 258 , have long since observed , that the Greeks called those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term here used , ) who let themselves out to fight with wild beasts . But I approve not of their confounding the Confectores with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Confectores were another sort of persons , as I have remarked on Eusebius , ( book 4. chap. 15. note n. ) who sought not with the wild beasts , but dispatcht them at a distance . Vales. See Eusebius Pamphilius's book concerning the Martyrs of Palestine , chap. 3. note ▪ ( b. ) d This City , and the name of this Bishop , are equally unknown to me . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; all Translatours ( whom I have seen ) except Valesius , render it his Sack-cloth ; the Greek term comprehends both significations . e Theophanes , in his Chronicon , says the same . But Olympiodorus dissents ; who says Honorius died on the twenty seventh of August . Vales. * Or , bowed , or , inclined . * Or , Innovation . † That is , Honorius . a This is the Johannes , Primiccrius ▪ [ or , Chief ] of the N●taries , who when Rome was besieged , had been sent Embassad●ur to Alarichus King of the Goths , whose Friend and Guest he had been , as Zosimus relates , book 5. Vales. ‖ Or , Fortunateness . * That is , Ardaburius . b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but having passed the water of the Lake through dry ground ] the reading in the Florent . M. S. is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when therefore they had passed , &c. ] but , in my judgment , another particle is to be added , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When therefore they had passed the waters of the Lake as i● i● had been over dry ground . Vales. The emendation of this place is owing to the Florentine M. S. wherein , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a prudent person , ] 't is plainly wirtten thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , became very solicitous . ] Vales. * See book 6. chap. 18. † Or , assemblies without the Church . After these words , there was a whole line and something more wanting ; which we have made up from the incomparable Florent . and Sfortian M. SS . after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moreover , be made it his business to extirpate the superstitions of some men . Which words were in that copy also , which Epiphan . Scholasticus made use of , as 't is apparent from his Version . For thus he renders it ; sed & superstitionem quorundam studebat abscindere , moreover be endeavoured to cut off the superstition of some men . But , that Christophorson had consulted no M. S. Coples of Socrates , 't is evident both from this place and also from many others . Vales. * Or , Hid it . † Or , That Sepulchre . ‖ Or , A Station for Ships . * That is , Venomous , or , full of poyson . † That is , A medicine , or , cure . ‖ That is , The Silver-City . * The Golden-City . † Or , Confirmed that name to the place . * Or , Witnesses . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged ; which neither Nicephorus , nor Epiphan ▪ Scholasticus , nor the other Translatours do acknowledge . Unless , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any one has a mind to substitute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read thus ; You in a certain manner exclude Ecclesiasticks . But , this place wants not difficulty . For , it may seem to be concluded from hence , that Ecclesiasticks in the Catholick Church , who had been excommunicated for more enormous crimes , were cut off from the Church without all hope of pardon ; but Laïcks not so . Which may be thus explained . Laïcks , who had been separated from communion on account of publick crimes , recovered peace and communion again by the remedy of penitency , at least once . But to Ecclesiasticks who had been excommunicated , the door of penitency was shut . For they were not admitted to publick penitency . They continued therefore for ever excommunicated . For which reason Ecclesiasticks were very rarely excommunicated : but were either deposed , or suspended from their Office for some time , or at least reduced to a Laïck-communion . But , the first Canon of the Neocaesarian Synod does gainsay this ; wherein the Ecclesiasticks who had committed Fornication or Adultery , are driven from communion , and brought to penitency . This passage may be explained otherwise also . For , from such time as Nectarius abolished the Penitentiary , all Laïcks had a free power of communicating left them ; nor was any one removed from communion on account of a deadly crime , except Ecclesiasticks only . Vales. c Atticus did not only foreknow the day of his own death , but long before his death , he built himself a Sepulchre , as I am informed from an old Epigram ; which because 't is not yet extant in Print , I will here annex : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Paulus Silentiarius ' s Composure on the Tomb of one Atticus . Atticus , whilest he was living , ( in whose mind a Fortitude not to be daunted ( shin'd , ) Dug me his Grave , in common hope of Fate untractable and incompassionate . Such were his Virtuous Actions , that Death's fear , and Frightfull Terrours by him slighted were . But , by the Sun , to late posterity his Sun-like wisedom shall recorded be . This Epigram is extant in Constantinus Cephalas's Anthologia , not yet Printed . 'T is my sentiment , that Atticus Bishop of Constantinople is meant hereby . For I know no other Atticus , to whom this Elogy of Wisdom and Virtue can be agreeable . Notwithstanding , this is contradicted by Paulus Silentiarius's being inscribed the Authour of this Epigram , who ( as 't is manifest from Agathias's testimony , ) flourished long after Atticus , in Justinian's times . Wherefore , either the inscription of the Epigram , or our conjecture , must of necessity be false . Vales. d The Authour of the Alexandrian Chronicle understood this passage in Socrates amiss . For he thought , that Valentinianus Junior Placidia's Son , had been stiled Augustus on the 23 d of October : but Socrates says not so ; he relates only , that Valentinianus's having been Proclaimed Augustus was published at Constantinople on the twenty third of October . Which two things are vastly different . Sigonius ( Book 11 ▪ De Occidentali Imperio ) relates that Valentinianus was created Augustus at Ravenna on the Ides ( that is , the fifteenth ) of October , in Theodosius Augustus's eleventh and Valentinianus's own first Consulate . 'T is certain , on the eighth of October in the same Consulate , Valentinianus was as yet but Caesar ▪ as we are informed from the 47 th Law in the Theodosian Code de Episc. Eccles. & Clericis , dated at Aquileia . By which place Sigonius was chiefly induced , to place Valentinianus's being proclaimed Augustus on the Ides of October , and to relate it to have been made at Ravenna . For in regard it was published at Constantinople on the twenty fifth of that same month , it could not have been done later . Onufriu● ( in his Fasti ) has followed Sigonius's opinion . Further Marcellinus and Jordaines ( in his book De Successione Regnorum ) do mention this Declaration to have been made at Ravenna : but Olympiodorus and Idatius ( in his Chronicon ) say 't was done at Rome . Vales. * Or , in any of the Churches , &c. † Constantinople . Photius ( in his Bibliotheca , chap. 35. ) attests the same ▪ where his words concerning Philippus Sideta's Christian History are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But in his History he is very severe upon Sisinnius , because , when as they were both of the same degree and order , and he himself seemed superiour in eloquence and all sort of literature ; yet Sisinnius ( says he ) was elected to the Archiepiscopall See. Valesius . * That is , Chrysostome . † Or , Subject , or Argument . * Speculations , Precepts , or , Axioms . a What Law this was and by whom made , 't is uncertain . My Sentiment ▪ is , that 't was an Imperiall Law , whereby provision had been made , that the Inhabitants of Cyzicum should not ordain themselves a Bishop contrary to the consent of Atticus Bishop of Constantinople . For if this had been a Sanction made in a Councill of Bishops , Socrates would have used the term Canon , rather than have called it a Law. After Atticus's death , the Inhabitants of Cyzicum disregarded this Law. For they said , that that priviledge had in an especiall manner been granted to Atticus , and belonged not to his Successours . But , they were mistaken . For long before Atticus , the Constantinopolitan Prelates had given Bishops to the Inhabitants of Cyzicum . For , in Constantius's time , Eudoxius Bishop of Constantinople ordained Eunomius Bishop of Cyzicum . See Liberatus's Breviarium chap. 7. Vales. a Amongst the Ancients it was wont to be ve●y carefully observed , what the Bishops ( especially the Prelates of the greater Churches ) said in their first Sermon to the people . For from that Sermon a conjecture was made of the Faith , Doctrine , and Temper , of every Bishop . Wherefore they were wont to take particular notice of , and remember their sayings . A remark of this nature Socrates has made before , at book 2 ▪ chap. 43. concerning the first Sermon of Eudoxius Bishop of Constantinople . And Theodoret and Epiphanius declare the same concerning Meletius Antiochenus's first Sermon to the people . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I chose to render it an Incendiary ( as Etiphan . Scholasticus does , ) rather than Incendium , a fire , though , 't is con●est , this is the true import of the word , Vales. * Or , open tongue . * Or , unbufied . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the Tyrants ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the Hunni : ] for the Burgundious were oppressed by them , as Socrates attests . Vales. b This person ( as I suppose , ) is Octar King of the Hunni ; whom Jordanes ( in his History of the Goths , chap. 35 , ) relates to have been the brother of Ro● , and Mundiüchus Attila's Father . Vales. a In my own judgment , I have mended this ▪ place very happily . For , whereas there was no sense in the common reading , ( which is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and otherwise caused himself to be hated in such things ; ) by a very small change I have mended the place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and caused others to imitate himself in such things . Nor do I doubt but Socrates left it thus written . Otherwise , what he adds concerning Antonius Bishop of Germa , would in no wise agree with that which goes before . At the very next words , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is apparent from what hapned from him , ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is apparent from what hapned during his being Bishop . ] Which emendation seems to me altogether necessary . For , that which follows concerning Antonius the Bishop , was in no wi●e done by Nestorius . Vales. * That is , The Mother of God , or , the Virgin that bore God : a term that made a great disturbance in the Christian world , as the Reader will see hereafter . b Nicephorus , when he wrote out this passage of Socrates , added the word [ again , ] shewing thereby , that the following words were taken out of S t Paul's Epistle . Indeed , the words immediately preceding occur at 2 Cor. 5. 16 ; but whence these are quoted , I cannot yet find . Vales. b S r Henry Savill , had remarked at the margin of his Copy , that in his judgment , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proposed , ] it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , published . ] And a little after , where the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for being a naturall eloquent man ] that Learned Knight had written in the margin fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturally ; ] to which emendation we agree , as by our Version appears . For Nicephorus , who has extracted this passage out of Socrates , words it thus , Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Expositours , ] though the same errour be in Nicephorus also . But Socrates himself does a little after this , shew it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Ancient Expositours . Vales. d In the first Epist. of S t John , chap. 4. vers . 2 , 3 ; the words in the Greek Copies now extant are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every spirit that confesseth that Jesus Christ is come in the flesh , is of God. And every spirit that confesseth not that Jesus Christ is come in the flesh , is not of God. In the Latine Copies 't is thus worded : Omnis spiritus qui confitetur Jesum Christum in carne venisse , ex Deo est : & omnis spiritus qui solvit Jesum , ex Deo non est , Every spirit which confesses Jesus Christ is come in the flesh , is of God : and every spirit which separates Jesus , is not of God. In that Greek Copy therefore , which the old Latine Translatour made use of , it was written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every spirit which separates Jesus from God is not ; as Socrates attests it to have been written in the ancient Copies . Notwithstanding , Socrates seems to have read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words we have exprest in our Version . For Socrates's following words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that some persons have depraved [ or , corrupted ] this Epistle , being desirous to separate the Manhood of Christ from his Deity [ or , Man from God. ] In the Alexandrian Copy ( the various readings whereof the English have given us , ) this place in John is thus written ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And every spirit which confesses not Jesus , is not of God. Which comes nearer to the vulgar reading . Vales. * Or , Dispensation of man. † Or , To separate man from God. e Socrates mistakes here ; and whilest he reproves Nestorius , falls into the Errour of Eutyches , who thought , that after the Union , there was not two , but only one nature in Christ. Unless we should say , that Socrates speaks concerning the persons , not the Natures . By this means Socrates might be excused , if his words would admit of this sense . 'T is certain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( concerning which terms these words are spoken ) do altogether signifie Natures , not persons . Vales. * That is , God with us . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Nicephorus quotes these two Verses thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the latter verse would be written better thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Made up the Synod . a Socrates mistakes at this place , in attributing that to Nestorius which was done by John Bishop of Antioch . Therefore Evagrius and ( who has followed him ) Nicephorus do deservedly reprehend our Socrates . Now , the business , as we are informed from the Acts of the Ephesine Synod , was transacted in this manner . When Nestorius had been condemned and deposed by the holy Synod , and the Letters of Deposition had been sent to him , he sent forthwith a relation to the Emperour Theodosius , wherein he complained of his Adversaries violence , and that they would not expect the coming of the Eastern Bishops , who , 't was said , would quickly be there . This relation was subscribed by ten Bishops of Nestorius's party . On the fifth day after , comes John Bishop of Antioch , with the Eastern Bishops . Who having understood what had been done ▪ assembled together the Bishops ( as well the Eastern Prelates whom he had brought with him , as those ten , which ( as we have said ) had subscribed Nestorius's Relation , ) and deposed the Bishops Cyrillus and Memnon . At this Little Councill of Johannes's , Nestorius himself was not persent , because having been condemned by an Episcopall sentence , he had not been restored by the determination of a Synod . But the Bishops of his party , whom the sentence of the Synod had in no wise touched , were present . Wherefore Socrates may be excused , if we say that these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] do not denote Nestorius himself , but the Bishops who were of his party , and had subscribed his Relation . But in the other particulars Socrates is not to be excused . Vales. * See chap. 26 , and 27. † Or , Elected . ‖ Or , City . * Chap. 11. a This is , the eighteenth Canon of the Synod at Antioch . [ Socrates speaks of this Synod at book 2. chap. 8 ; and this very Canon occurs at pag. 447. Tom. 1. Edit . Beveridge . ] But Socrates is mistaken , in thinking that the Bishops relled upon this Canon , that they might exclude Proclus from the Constantinopolitan See. 'T is true indeed , that Proclus was one of their number who are meant in the foresaid Canon . For after he had been ordained Bishop of Cyzicum by Sisinnius Patriarch of Constantinople , he was not admitted by the Inhabitants of Cyzicum , as Socrates has related before . But the Bishops who were against Proclus's Election , relied not upon this Canon , but quoted the twenty first Canon [ which occurs at pag. 450 , Tom. 1. Edit . Bever . ] of the same Synod in confirmation of their own opinion ; the Contents whereof are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A Bishop ought not in any wise to remove from one See to another , neither rushing into it wholly on his own accord , nor forcibly compelled by the people , nor yet necessarily constrained by the Bishops : but let him continue in that Church , which God has at first allotted to him , nor let him remove from thence , agreeable to the Pristine determination made concerning this matter . Our Socrates is therefore mistaken , who has put the eighteenth Canon of the Antiochian Synod , instead of the one and twentieth . He is out in this also , to wit , in supposing , that these words in the close of the eighteenth Canon [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] do favour his own opinion . Those words we have rendred thus : Suscipere autem debet quicquid Provinciae Synodus de ejus negotio judicans constituerit , But he ought to embrace whatever a Synod of the Province , having had Cognizance of his Case , shall think good to determine ▪ Socrates thought this to be the consequence of these words , viz , that if a Synod of the Province should think fit to translate the foresaid Bishop to some other See , that Bishop ought to obey that determination . But 't is plain that he is out , in regard Translations of Bishops are expresly forbidden in the twenty first Canon . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Dionysius Exiguus renders thus , Quod visum fuerit judicando Decreverit , shall by judging Decree what shall seem good . The old Translatour also ( whose Version was heretofore in Henricus Memmius's Library , and has lately been published at Paris ) renders it after this manner : Sed spectare cum oportere , quo usque Provinciae Synodus de eo quae eis videntur ordinet , But he ought to expect , till such time as a Synod of the Province shall determine concerning him what they think good . Where you may remark by the by , that the old Translatour in his Copy , read not the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect ; ] as neither did Socrates . The same phrase occurs above in the Appendix to the sixth book , where Johannes speaks to the Bishops thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which we have thus rendred into Latine , Causam ad vos delatam perpendentes ipsi ac dijudicantes definite . But 't is better to translate it thus , quodcunque vobis visum fuerit , &c. Vales. Our English rendition of that place is this , do you inquire into the Cause , and make such a definitive determination as you shall think fit . c Perigenes had been born and baptized at Corinth the Metropolis of Achaia : having afterwards been made a Clergy-man , he continued Presbyter of the same Church a long while with great integrity . Afterwards when he had been promoted to the Bishoprick of Patrae by the Bishop of Corinth , and the Inhabitants of Patrae had refused to receive him , he was forced to return to Corinth . The Bishop of which City dying not long after , the Corinthians requested he might be their Bishop ; which request of theirs they made known to Bonifatius Bishop of Rome . But Bonifatius would do nothing in that affair , before he had received the Letters of Rufus Bishop of Thessalonica , who was deputed the Vicegerent of the Apostolick See throughout Achaia and Macedonia . He wrote therefore two Letters to him concerning this business , to which was annext the Corinthians Request . These Letters bore date in the Consulate of Monaxius and Plintha . Afterwards , when Bonifatius had received Rufus's Letters , he approved of Perigenes's Election , and wrote a Letter to him and the Corinthians . I have Collected these things from two Letters of Bonifatius to Rufus , which Letters were lately published at Rome by Lucas Holstenius a Learned person , and one that has deserved well of Ecclesiastick Antiquity . Further , this Perigenes was present at the Ephesine Synod convened against Nestorius . For in the First Action thereof occur these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Perigenes [ Bishop ] of Corinth in Greece . Vales. d In the Sfortian M. S. this person is called R●nverentius . But in Nicephorus 't is Reverentius , which is truer . Epiphan . Scholasticus terms him Reverentius also . In the fourth book of the Jus Graeco-Romanum , chap. De Translationibus Episcoporum , he is corruptly stiled Revenus . Vales. e Nicephorus makes Gordum a City of Lycia , not Lydia : but all other [ Writers ] assign it to Lydia . Further , this Johannes Bishop of Proconnesus was present at the Ephesine Synod , as 't is recorded in the first Action of that Councill . Vales. f In the Florentine Manuscript 't is Proconnesus . In Nicephorus , in the Jus Graeco-Romanum , and in the Acts of the Ephesine Councill , 't is written Proiconnesus . The Author of the Etymologicon ( in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) defends both readings . And deduces the originall of this name ( which has the Letter ( i ) added ) from hence , either because this Island furnishes the other Islands with marmour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Gratis , freely , or for nothing ; or else from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Hinnuleum , a little Hind . But Dionysius Atheniensis ( in his book [ entitled ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he wrote concerning the building of Cities , ) says 't was called Proconesus from the multitude of Harts there , which they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others will have its name derived from a vessell which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because when the Milesii at first brought a Colony thither , they were met by a Virgin carrying such a Vessell . Vales. In Robert Stephens Edit . 't is termed Preconesus . g In the fourth book of the Jus Graeco-Romanum , pag. ●3 ; he is termed Theosebius . And so he is called in the Tripartite History ( which Epiphan . Scholasticus translated ; ) and in Ivo Carnotensis ( in Prologo Decreti . ) But Nicephorus terms him Philippus , which I wonder at . Vales. h From the Florentine and Sfortian Manuscripts , and from Nicephorus and Epiphan . Scholasticus , instead of Salabria , we have made it Salambria . 'T is a City of Thracia , which the Greeks heretofore termed Selymbria , as Strabo and Stephanus do attest : but afterwards 't was called Salambria . So in the Itinerarium Burdigalense : Mansio Salamembria [ is mentioned which was ] 44 miles distant from Constantinople . Vales. * Or , Mysia . i This is the Optimus Bishop of Antioch in Pisidia , of whom the Emperour Theodosius makes mention in the third Law of the Theodosian Code , de Fide catholicâ ; to whom , ( together with Amphilochius of Iconium , ) the charge and Administration of the Churches of Asia is committed . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it ill ▪ thus , Pallium Philosophicum , the Philosophick Pallium , adding a word of his own , to wit , Philosophick . But Socrates speaks not concerning the Philosophick Pallium , but concerning that of the Rhetoricians . For he says that Silvanus had before been a Rhetorician , that is , an Advocate out of Troïlus the Sophist's School : but afterwards left off his Pallium , and imbraced a Monastick life . Concerning the Rhetoricians Pallium see what we have remarked before at book 7. chap. 12 ▪ note ( c. ) To which may be added this passage out of Theophylactus Simocatta's Menodia , which he spoke in praise of the Emperour Mauricius after Phaucas's death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Theophylactus himself cites in the eighth book of his History , chap. 12. Whence it may be gathered , that the Rhetoricians Pallium was white , not red , or Scarlet coloured , as we have noted before from Cyrillus , and Basilius Grammaticus . Gregorius Nazianzenus speaks also concerning the Rhetoricians Pallium , in his twentieth Oration concerning the praises of Basilius ▪ pag. 328. Edit . Paris . 1609 ▪ where Billius ( by the same mistake ) has rendred it Pallia Philosophica , the Philosophick Palliums . Vales. b I agree not with Christophorson , who has rendred this place so , as if Atticus had sent for Silvanus to come to him . What need was there of sending for him , who was present at Constantinople , to wit , a Rhetorician in the School of Troïlus the Sophist who taught Rhetorick at Constantinople ? The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies something more , to wit , to lay hold of , and use force towards any person . By this term therefore Socrates shews , that Silvanus was against his own will , and with a reluctancy made Bishop of Philippopolis by Atticus . Philippopolis is the Metropolis of that Country strictly and properly called Thracia . You must know further , that the ordination of the Metropolitanes of Thracia belonged then to the Bishop of Constantinople . For the Patriarchs by a certain singular priviledge ordained Metropolitanes , as I have observed at large in my dissertation on the sixth Canon of the Nicene Councill . [ The Learned Reader will meet with this dissertation of Valesius's at pag. 188. of his notes on Socrates and Sozomen ; Edit . Paris . 1668. ] Hence 't is , that the same Atticus Patriarch of Constantinople , ordained the said Silvanus Bishop of Troas , upon the request of the Inhabitants of that City . For Alexandria Troas [ or , Alexander's Troas , ] was the Metropolis of Phrygia . This is in express words established by the twenty eighth Canon of the Chalcedon Councill , [ which occurs at Tom. 1. pag. 145 , Edit . Beveredg . ] which Treats concerning the priviledges of the Constantinopolitane See : to wit , that the Metropolitanes only of the Thracican , Pontick , and Asian Dioecesis , should be ordained by the most holy Constantinopolitane See ; the Decrees being , ( as usually , ) first made , by the common consent of the Clergy and Laity , and directed to the Patriarch of Constantinople . For thus the foresaid Canon does determine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Decrees made as usually , being agreed upon and transmitted to him , The Canon means the Decree of Request , such a one as the Corinthians sent to Bonifatius , desiring they might have Perigenes for their Bishop ; as we have observed before at chap. 36 ▪ note ( c. ) Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it , Sandalils indutus foeno confectis , shod with Sandalls made of hay . Epiphanius Scholasticus ( who is followed by Langus , Nicephorus's Translatour , book 14. chap. 39. ) translates it soleas de sparto , Sandalls of spartum . Spartum is a kind of Shrub like our Broom , of which they made bonds to tie their Vines , ropes for Ships , and ( as it seems ) Sandalls also . Such Sandalls as these were those termed Carbatinae ; concerning which see Julius Pollux Onomast . book 7. chap. 22. Hesychius ( in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) says they were mean shooes worn by the Pesants ; and expounds that term thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a shooe with one sole . d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laid upon ] we read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he laid aside ] agreeable to Chrystophorson's and S r Henry Savil's reading . Vales. * Or , touched . e In Robert Stephens Edition the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he drove . ] In the Florent . M. S. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , I doubt not but Socrates wrote [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he freed , or released . ] For the common reading , in my judgment , is not to be born ; although Nicephorus confirms it . Vales. * Or , Has not been unfruitfull . * This Island is now termed Candia . a In some Copies the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] at which word Epiphanius Scholasticus and Nicephorus with good reason were displeased ; and therefore both of them omitted it . in my judgment it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might lead out ] Vales. * Or , hung over into , &c. † Or , false-Moses . * Or , betook themselves to . † Or , hapned . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate . And Langus translates it Barns , or Granaries ▪ Musculus renders it Maxima aedificia , the greatest Edifices . Christophorson , fortissima munimenta , the strongest Fortresses . I had rather follow Langus . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a barbarous Greek word , which signifies a Barn or Granary ; as Meursius has long since observed in his Glossary . In the Kings Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this place . Further , there were five publick Barns or Granaries at Constantinople ; to wit , four in the fifth Ward . Vales. b In the Alexandrian Chronicle ( pag. 728 , Edit . Monach. 1615 , ) the words are these : On Theodosius Augustus's fourteenth Consulate which he bore with Maximus , there arose a great fire from the Neo●ium , which burnt down the Granaries and the Achillean Bath , in the month Loos , &c. Epiphanius Scholasticus renders it , Thermas quae vocantur Achilleae , that termed the Achillean Bath . Which rendition is confirmed by Marcellinus Comes in his Chronicon , ( pag. 26. Edit . Paris . 1619 ; ) at the Consulate of Maximus and Paterius , which was the year of Christ. 443. His Coss. ( says he ) Thermarum quae Achilleae dicuntur , Encoenia facta , in their Consulate , that termed the Achillean Bath was [ after it had been rebuilt , ] dedicated . And the Author of the Alexandrian Chronicon affirms the same ( pag. 730 , Edit . ut prius , ) in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the same persons [ that is , Maximus's and Paterius's ] Consulate , the publick Bath termed Achilles was dedicated , in the month Audunaeus , before the third of the Ides of January . The Achillean Bath therefore ( after it had been consumed by fire , in the fourteenth Consulate of Theodosius which he bore with Maximus , on the year of Christ 433 , ) was rebuilt and dedicated on the tenth year after . Vales. * Or , committed . † Or , But God heard the man. * Or , token , or footstep . * That is , Thursday in the Passion week . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] as did S r Henry Savill and Christophorson . Moreover , I agree with Baronius , who ( at the year of Christ 434 , ) has truly remarked , that these Letters of Caelestine Bishop of Rome were not written on this year , but two years before ; to wit , when ( after Nestorius's deposition , ) they were busie about Electing a Bishop of Constantinople . 'T is certain on this year ( when Arcobindus and Aspar were Consuls ) Caelestine was dead , and Xystus had succeeded him in the Bishoprick of Rome . Vales. b Valesius has told us before ( at note ( c. ) on chap. 36 , ) that Rusus Bishop of Thessalonica was deputed the Vice-gerent of the Apostolick See [ that is , Rome ] throughout Achaia and Macedonia . He adds here , that he had the same Vice-gerency throughout Illyricum , as the Epistles of Innocentius and Bonifacius Bishops of Rome do declare , which are to be seen in Lucas Holstenius's Roman Collection . For ( continues Valesius ) the Bishops of Thessalonica had that priviledge from the times of Pope Damasus , as we learn from the same Collection . Balsamo ( in his comments on the Synod in Trullo , pag. 359 , Edit . Paris . 1620. ) affirms , that the Bishops of Thessalonica were heretofore the Legates of the Roman Bishop ; and that the Bishop of Rome has a power of constituting Legates in the Constantinopolitane Patriarchate ; but denies that he has a power of ordaining Bishops ; wherein Balsamo is much mistaken . For those Provinces , which then when Balsamo wrote , were under the Constantinopolitan Prelate , had heretofore been under the Bishop of Rome . Further , the Nicene Synod has determined , that the ancient usages should be observed . Thus far Valesius . But , as you see , he gives no reason to confute what Balsamo has said , to wit , that the Bishop of Rome has no power to ordain Bishops within the Constantinopolitane Patriarchate . And therefore I will ( and so may the Reader too , if he pleases ) suspend my belief , till some reasons are assigned . This passage in Balsamo ( here quoted by Valesius ) occurs in D r Beveredge's Synod . Tom. 1. p. 154. See the Learned Doctors notes , pag. 126. * At chap. 28. a In Robert Stephens's Edition , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But be exercised a patience far greater than he [ Atticus ] had . The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had ] is wanting in the Sfortain M. S. Wherefore I doubt not but Socrates left it written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But he exercised a patience far greater than Atticus . Which emendation is confirmed by Epiphan . Scholasticus and Nicephorus , for Nicephorus ( book 14. chap. 38. ) words it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moreover , he was far more patient than they , [ that is , than John Chrysostome and Atticus . ] And Epiphan ▪ Scholast . renders it thus : Sed in isto patientia potior apparebat , but in him a better [ or more desireable ] patience appeared . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon occasion . b We reade [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard — by this means ; ] before which words we have put a Colon. Vales. * That is , Theodosius . a The discourse will be more gracefull and Emphaticall , if we add a particle thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And what is recorded , &c. and so make this the beginning of a period . Thus Nicephorus reads it . Vales. * Numb . 12. 3. † See book 7. chap. 23. ‖ See the following chapter . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affairs . a In Priscus's History of the Goths , the King of the Hunni is termed Rouas , who was succeeded by Attalas . In Jordanes he is called Roäs , the brother of O●tar and Mundïuchus , the uncle of Attalas . Langus , Nicephorus's Translator calls him Roïlas , for what reason I know not : for in Nicephorus 't is Rougas , as well as here in Socrates . Vales. b See Ezech. 38. vers . 2 , 22 , & 23. In the Septuagint Version , at v. 2. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Rhos . But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in the vulgar Translation , instead whereof Hieronymus has rendred it thus , Principem capitis Mosoch , Prince of the chief of Mosoch . Wherefore , what Langus remarks here concerning the Russi , is in my judgment forreign to this place . Vales. In the Hebrew , the words at this text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which in the margin of our English Version is render'd exactly , thus , Prince of the chief of Meshech . Socrates quotes this whole text out of Ezechiel , in the words of the Septuagin● Version , and we have translated them accordingly . The difference between the Greek Version and Originall Hebrew at this text is great . Our English Translatours ( as they generally do , so here ) follow the Hebrew . * See book 7. chap. 24. a These persons were Consuls on the year of Christ 436. But Prosper , Marcellinus Comes in his Chronicon , and the Authour of the Alexandrian Chronicle , disagree from Socrates . For those Authours relate , that this marriage was celebrated on the year following , whereon Aëtius bore his second Consulate with Sigisvultus , in the month of November . The same is confirmed by Jordanes in his book de Successione Regnorum ; where after he has spoken concerning the whoredom committed by Honoria with her Procurator Eugenius , which was done in the Consulate of Areobindus and Aspar on the year of Christ 434 ; He adds these words ; Posthaec tertio anno Valentinianus , &c. On the third year after this the Emperour Valentinianus comes from Rome to Constantinople in order to his marr●ing Eudoxia daughter to the Emperour Theodosius : and having given all Illyria as a gratuity to his Father in Law , after the celebration of the marriage , he returned with his Wife to his own Kingdomes . Cassiodorus Senator attests the same concerning the donation of the Western Illyricum ( book 11. Variarum , Epist. 1. pag. 684 , Edit . Aurel. Allobrog . 1622. ) in these words : Placidiam mundi opinione celebratam , avorum [ or , principum , or , aliquorum , as 't is in some Copies , ] Prosapia gloriosam , purpurato filio studuisse percepimus ; cujus dum remisse administrat Imperium , indecenter cognoscitur imminutum . Nurum denique sibi amissione Illyrici comparavit , factaque est conjunctio reg●an●is , divisio dole●da provinciis . Vales. * He means those termed the Johannitae . See book 6. chap. 18. † Or , by prudence . a By these words Socrates does plainly discover his opinion . For he would say , that these things are usually done through envy , or out of favour . For because Origen was condemned by Theophilus , so many years after his death ; that Socrates ascribes to Theophilus's envy towards Origen himself , or against those termed the Long-Monks . And , whereas John Chrysostome was brought back with honour into his own Country , on the thirty fifth year after his death ; that Socrates attributes to the love and benevolence of Proclu● and the people of Constantinople . But I am not of Socrates's opinion . For although in affairs of this nature , t●e affections of men have some effect . Yet divine Justice and providence , whereby the Church is governed , doth always overrule . Origen therefore was condemned for his Heterodox opinions ; and John Chrysostome , being consecrated for his integrity of life and doctrine , continues in the Church to this very day . Valesius . * Or , Tomb. † Or , Rectitude . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sate upon ; in which Author these words are added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having taken the paper : which seem altogether necessary . Vales. * This pledge , or , Gage . b Although our M. SS . Copies alter ▪ not the reading here ▪ yet I agree with Christophorson and S r Henry Savill , who have mended it thus [ of the month August . ] Doubtless , in regard Paulus Bishop of the Novatianists died on the twenty first of July , and the paper wherein he had named Marcianus to be his successour , was unsealed three days after his death , as Socrates has told us before ; 't is not to be supposed , that Marcianus could be ordained Bishop on the twenty first of the same month , to wit , July ; in regard he absconded in Tiberiopolis a City of Phrygia : from whence he was to be brought to Constantinople , that he might be there constituted Bishop of the Novatianists . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he had oblieged himself to a performance , &c ] I doubt not but it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for she had obliged herself ; ] that is , Eudocia . Thus Epiphan . Scholasticus read , as appears from his Version ; which is thus , Hoc enim & ipsa votum habuerat , si filiam videret nuptam , For she herself also had [ made ] this vow , if she might see her daughter married . Vales. * Or , honoured . a This is the Thalassius , or Thalassus , Praefectus Praetorio of Illyricum , to whom The one Law ( Tit. 6. Legum Novellarum Theodosii Junioris ) was directed , which is dated at Constantinople , on the third of the Ides of August , in Theodosius's seventeenth Consulate which he bore with Festus . After this day therefore , on this very year , Thalassius was made Bishop of Caesarea by Proclus . Which action of Proclus's Socrates does not without cause wonder at , as new , and not practised by former Bishops . Nectarius indeed , when he was Praetor of Constantinople , had been created Bishop of that City . But , the Emperour's consent had been first obtained , as Socrates has told us before . But here Proclus meerly by his own impulse , laid his hands on a Praefectus Praetorio , who by the Emperour had been designed to the government of the Orientall Praefecture . Notwithstanding , it is to be understood , that the Emperour's consent was afterwards obtained , who approved of what Proclus had done . But , in promoting inferiour Magistrates to Ecclesiastick degrees , the Prince's consent was in no wife necessary . For the Praefectus Praetorio's approbation was sufficient , under whose dispose the Presidents of Provinces were . We have an eminent instance hereof in the Life of S t Germanus Altissiodorensis , which was written by Constantius Presbyter . Which Germanus being President of a Province , and Amator Bishop of Altissiodorum [ a City in France , now called Auxerre ] having a mind to appoint him his successour ; Amator procured the consent of Julius , Praefectus Praetorio of the Gallia's , before he attempted to do that ; as 't is related in book 1 , chap. 3 , concerning the Life of S t Germanus . Further , this Thalassius Bishop of Caesarea was present at the false Synod at Ephesus [ convened ] against Flavianus ; as we are informed from the Acts of the said Synod , which are recorded in the first Action of the Chalcedon Councill . Vales. Notes for div A38749-e512680 † He was Bishop of Cyrus ; and set about writing an Ecclesiastick History ( which Valesius has published with the other Greek Historians of the Church ) towards the latter end of Theodosius Junior's Reign , at the same time that Socrates and Sozomen wrote theirs . He began where they did , ( to wit , from those times whereat Eusebius closed his History ; ) and ended with them ; viz. at the latter end of Theodosius Junior's Empire . 'T is more than probable , that he wrote after Socrates and Sozomen . For ( 1 ) all the Ancients were of this opinion . ( 2 ) He that reads his History , will find it nothing else but a supplement of Socrates and Sozomen their Histories . ( 3 ) Theodoret himself , in the first chapter of the first Book of his History , says these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will attempt to commit to writing the Remaines of Ecclesiastick History . ( 4 ) Lastly , he published his History after the year of Christ 448 , ( as Valesius demonstrates in his Preface before his History ; ) whereas Socrates and Sozomen had finished their Histories on the seventeenth Consulate of Theodosius Jun. that is , in the year of Christ 439. He is most particular in his acccount of the affairs of the Eastern Church , in regard he lived there . His Books of Ecclesiastick History are but five in number ( as he himself intimates at the close of his fifth Book ; ) wherein he comprehends the affairs transacted in the Church , during the space of 105 years . * See Evagrius's Ecclesiastick History , book 4. chap. 29 , note ( f. ) † The plague in the Groyn . * Or , in the number . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius quotes this passage out of Macarius , in his notes on Socrates , book 6. chap. 6. note ( f. ) * See Note ( b ) in that chapter . * Tum in Pompa , both in Pomp. * See note ( b ) in that chapter . * Or , ought to have , &c. * See Evagrius book 6. chap. 7. † See Evagrius book . 6. chap. 24. * That is , the volume of relations , Letters , &c. * Pag. 274. Edit . Lugd. Bat. 1651. * Repaired , or , put a new face upon . † Or , Letters-Patents . Notes for div A38749-e516540 a I like not Christophorson's Version , who has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfecte Christianos , perfectly Christians . I would rather render it perfectly Orthodox . For the followers of true opinions are properly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Photius ( in his Bibliotheca ) speaks thus concerning Socrates Scholasticus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moreover , in his Sentiments he is not very Orthodox . The meaning of this place therefore , is this : Eusebius ( although he be very fit to perswade his Readers to embrace the Christian Religion , yet ) is not able to make them very accurate in the doctrine of the Christian Faith , in regard he himself seems to have inclined towards the opinion of the Arians . For , this was the sentiment of many persons concerning Eusebius Pamphilus ; whom I have sufficiently answered , in the Preface I have written to the same Eusebius's Ecclesiastick History . Vales. b The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part ] is wanting in the Kings , in the Florentine , and in the Tellerian M. SS . nor is it in Robert Stephens's Edition . The Geneva-Printers were the first that put in this word from Christophorson's Copy , the Various Readings whereof are extant at the end of the Cologne-Edition . Christophorson has expressed this word in his Version . For thus he renders it : ad aliquam partem Regni Theodosii , to some part of Theodosius's Reign . But , it seems more elegant to me , to suppress , rather than add this word . If a word must be added , I had rather add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time . Vales. * Or , The wicked Devil . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christophorson and S r Henry Savil have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compelled , or rejected by force . But , that reading is much better , which the Florentine and Tellerian , M. SS . give us , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , driven away — as it were by an impetuous wind . 'T is a Metaphor taken from Shipwrack't persons who are driven away by the violence of a Storm . Evagrius compares the Holy Spirit to a wind , by the force whereof Eunomius and Macedonius being driven away , were at length Shipwrack't at Constantinople , to wit , condemned in the Constantinopolitan Synod . Vales. * Or , being restored to her pristine , &c. † See the Septuagint Version , at Psalm 45. vers . 9. ‖ Or , monstrous . * Or , reduced . † Or , even from hence . b He means the Term Homobusios [ that is , Coessentiall . ] For the malignant Devill made his chiefest resistance against this word , in regard it was the Beesome as it were of all Heresies , and the firmest sortress of the true Faith. Vales. * Or , remove . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a term used to denote the manner how a Serpent moves 3. which is incomparably well exprest by Virgill , in these words , — Sinuatque immensa volumine terga , And he windes up his vast back in a Roll , or , Volume . d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I had rather make it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as it is in the Tellerian M. S. Further , 't is very intricate , what word Evagrius should mean here . The Term Homoiöusios , [ that is , of like substance , or , essence ] might indeed be meant . But , because in this word there is an addition ( rather than a change , ) of one Letter , [ to wit , of the Letter I ; ] therefore the praepositions [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , [ of , and in ] are rather to be meant : which praepositions raised great stirs and commotions in the Church , on account of the Eutychian Heresie ; some affirming that Christ was to be adored , [ as subsisting ] of two natures , others , [ as subsilling ] in two natures . Vales. † Or , draw . e This place wants not difficulty . Musculus renders it thus : Ubi absolutam haenc historiam benigno Deo commendavero , Where I shall have commended this compleated History to the benign God. But this rendition is not to be born with . Therefore Christophorson has translated it otherwise , to wit , after this manner : Ibique finem scribendi faciam , ubi Deo clementi ac propitio visum fuerit , and there I will make an end of writing , where it shall seem good to the mild and propitious God. But , neither does this translation fully satisfie me . For , first , Evagrius says not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the future tense , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the present tense . Secondly , I do not remember that I ever read this phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in such a sense as to import , to finish an History . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly recondere , to lay up : whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a repository , or , store-cellar for wines . It signifies also to lay on the ground , or , deposite in a monument . Hesychius in his Lexicon renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who lieth . The same Hesychius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expose , or , set forth . Which signification is contrary to the former . For , to hide , and to set forth or promulge , are contrary the one to the other . I had rather therefore render this passage of Evagrius thus , Historiam editurus , quando clementi placuerit Deo , [ and ] shall put forth my History , when it shall please the Gracious God. Notwithstanding , if any one shall prefer Christophorson's Version , I will not much resist it . 'T is certain , Evagrius ( in the seventh chapter of his first book ) uses these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to signifie , be ended his life . Nevertheless , in the thirteenth chapter of this book , Evagrius uses this word , in this sense , viz. to relate , or , set forth . For thus he says : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , Theodoret also wrote , and elegantly s●t forth , [ or , related . ] &c. And in the 11 th chapter of this book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he set forth . Also in the beginning of his second book , Evagrius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will set forth . Vales. * That is , the Woman who bore God. † That is , the Woman who bore Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is strange that both Translatours have erred in their Versions of this place . For , Musculus renders it thus : officina blasphemiae , in quâ rursus ad judicium voca●ir & venditur Christus , that shop of blasphemy , wherein Christ is again called to judgment , and sold. Christophorson translates it after this manner : Qui Blasphemiae officinam , in quâ Christus denuò trucidatur & divenditur , instruxit ; who furnished up a shop of Blasphemy , wherein Christ is again killed and sold. Neither of them have rendred it well . For , neither is this expression [ to be called to judgment ] agreeable to a shop ; nor is there any such Greek word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I wonder at S r Henry Savill , who set this most ridiculous emendation of Christophorson's , at the margin of his Copy . It should have been rendred thus , that shop of Blasphemy , wherein Christ is again bargained for , and sold at a price . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly I make a bargain , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bargain , or , agreement ; as it is in the old Glosses . Which term occurs frequently in the books of the Greek Lawyers . Vales. b This Anastasius was Syncellus to Nesterius Bishop of Constantinople . Which is attested by Theophanes in his Chronicon , and by Anastasius Bibliothecarius . For the Patriarchs had their Syncelli ( that is , those that kept in the same Cell with them , or those that dwelt with them . ) whom they chose out of the order of Presbyters . So , in the Epistle of the Constantinopolitan Synod to Hormisda Bishop of Rome , about the Election of Epiphanius Patriarch of Constantinople , which Epistle Baronius Records at the year of Christ 520 ; amongst the Legates sent from the Synod , is named Heraclianus Presbyter of The Greater Church , and Cohabitator , [ that is , the person who dwelt with him ] to Epiphanius the Patriarch . Epiphanius himself also had formerly been Presbyter and Syncellus to John , Patriarch of Constantinople , as Dioscorus attests in his Epistle to Pope Hormisda . Lastly , John had also been Presbyter and Syncellus to Timothy , Patriarch of Constantinople ; as Victor Tunonensis informs us in his Chronicon , in these words : Agapeto V. C. Cos. Timotheus C. P. Episcopus , Obtrectator Synodi Chalcedonensis , quinto di● Aprilis occubuit ▪ & Johannes Cappadox in cell● propriâ atque Presbyter● Episcopatum tradidit ; [ on my perill , mend it thus , & Johanni Cappadoci Syncello proprio atque Presbytero Episcopatum tradidit ; there is nothing more certain than this emendation : ] that is , in the Consulate of the most famous Agapetus , Timothy Bishop of Constantinople , the Reviler of the Chalcedon Synod , died on the first of Aprill , and delivered the Bishoprick to John the Cappadocian , his own Syncellus and Presbyter . The Syncelli were chosen also out of the order of Deacons . So , in the third Action of the Chalcedon Synod , one Agorastus a Deacon is termed Syncellus to Dioscorus Bishop of Alexandria . Lastly , in Eunodius there is a Precept extant , whereby all Bishops are ordered to have their cellulani , [ that is , Chamber-fellows , or persons that were to keep in the same Cell with them . ] Which Precept runs thus : Nullum ergo sacerdotem antiquis & modernis legibus obsequentem , &c. Our will is , that no Priest who is obedient to the ancient and modern Laws , and none of the Levites shall reside in any place without a person well approved of . And if the slenderness of any person's estate shall not permit him to have a companion , be himself shall become Cell-fellow to another . The Patriarchs therefore were not the only persons who had their Syncelli . 'T is certain , Stephanus is recorded to have been Syncellus to Syncleticus Bishop of Tarsus , by Ephremius , in Photius . Vales. See Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c I have found no mention of this Theodulus any where else . For , whereas Nicephorus names him at book 14. chap. 32 , that mention of him is borrowed from our Evagrius . Notwithstanding , this person seems to have been that Theodulus a Presbyter in Caele-Syria , who in the reign of Zeno Augustus wrote many things ; as 't is attested by Gennadius Massiliensis , and by Marcellinus Comes in his Chronicon . Vales. a We have perfected this place from the incomparable Florentine M. S. by adding some words , which had been unhappily omitted by Transcribers . For , whereas in Robert Stephens's Edition , this clause is worded thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we have altered it after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor could be prevailed upon , either by those [ Letters ] written [ to him ] by Cyrillus , or them [ sent him ] by Celestinus Bishop of the Senior Rome . Which I therefore thought good to give an Advertisement of that the Readers might know , that we have neither added nor diminished any thing , except by the authority of that most incomparable Manuscript . Besides , the Tellerian Manuscript agrees with the Florentine Copy . Vales. b There is extant an Epistle of Theodosius Junior's , which they commonly called Sacra . For so Theodosius himself terms it , in his Epistle to the Ephesine Synod . In the Latine Version of this Epistle ; the title is worded thus : Sacra Imperatoria , missa Alexandriam ad Cyrillum Episcopum & Episcopo● Metropolitanos ejus Regionis . But the Greek words have a different import ; they run thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Sacred Letters sent to Alexandria to Cyrillus , and to the Metropolitane Bishops every where : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every Region . and this is confirmed by Theodosius himself in the same Epistle , where he says , that by the same Copy he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Bishops of Metropolis's every where . But , instead hereof , our Evagrius words it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Imperiall Letters [ therefore ] were dispatcht away , both to Cyrillus , and also to the [ Bishops that ] presided over the Holy Churches in all places . Vales. * In the year of Christ 431. See D r Beveredge's Annot. in Can. Concil . Ephes. pag. 103. c The term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon us ] displeased Nicephorus . Therefore , instead thereof he substituted these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the holy Apostles . ] But , this emendation was needless . For the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon us ] is at this place put for the Church of God , which at , that time resided in the Apostles . Indeed , the Holy Spirit had descended on Mary before , at such time as she conceived the Son of God : and afterwards upon Christ , when he had been baptized in Jordan , Which hapned to them by a speciall priviledge . But the Holy Spirit descended first on the day of Pentecost upon the Church of God by the Apostles ; for the Apostles delivered the same Spirit ( which they then received , ) afterwards to their successours , by imposition of Hands . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus , instead of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it seems ] uses [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be said . ] But Christophorson read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For he renders this place after this manner : Johannes Praeful Antiochia , &c. John Bishop of Antioch , together with his [ Bishops , ] was absent at the day appointed ; not willingly indeed , as it seems to many persons , who have a mind to defend this fact of his . Notwithstanding , I cannot approve of this em●●dation ; although Sr Henry Savill hath set it at the margin of his Copy , Musculus renders this place thus : Verùm praeter animi sui sententiam , sicu● & multis moram illam excusans , ostendit , But contrary to his own mind , as he has also demonstrated to many persons , in his excusing that delay . But I am of opinion , that no alteration is to be made here , and do render the place thus : But Johannes Bishop of Antioch , together with the [ Bishops ] about him , was absent at the set day ; not willingly , ( as it seems to many persons from the Apology he made , &c. doubtless , there can be no other sense of these words . Vales. e The Greeks heretofore termed the first Sunday after Easter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The New Sunday . So Gregorius Nazianzenus calls it in his nineteenth Oration which he spake at the Funerall of his own Father Gregorius . There is extant an Oration of the same Gregorius's ( to wit , his 43 Oration ) upon this New Sunday : in which Oration he gives a reason , why this day should be called New Sunday . Further , the Synod in Trullo Can. 66 , terms this Sunday ( which we now commonly call Dominicam in Albis , the Sunday in the Albs , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , New Sunday . Vales. M r Smith ( in his Account of the Greek Church , pag. 32 , Edit . Lond. 1680 , ) tells us , that the Greeks do still term thu Sunday , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the New Sunday ; and that 't is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meursius says it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , regenerating , or , renewing Sunday . See Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Here , and in Robert Stephens's Edit . this passage is worded thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The divine Cyrillus administring , &c. In which clause ( as the Learned D r Barrow remarks , in his Treat . of the Pope's suprem . pag. 289 ; ) a word seemeth to have fallen out . Zonaras ( on the 1 Can. Synod . Ephes. Tom. 1. Edit . Bever . pag. 100. ) expresses this passage more plainly , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Holy Cyrill Pope of Alexandria presiding over the Orthodox Fathers , and also holding the place of Celestine . And Photius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ Cyril ] supplyed the seat and the person of Celestine [ Bishop ] of Rome . From which Authours 't is plain , that Cyrillus had the disposall of Celestine's single suffrage , and that Pope's legall concurrence with him in his Actings in that Synod : But Cyrillus had no Authoritative presidency from Celestine , because the Pope could by no delegation impart that , himself having no title thereto , warranted by any Law , or by any Precedent ; that depended on the will of the Emperours , who disposed of it according as they saw reason . A notable instance whereof we meet with in the next Ephesine Synod ( which in design was a Generall Synod , legally convened , though by some miscarriages it proved abortive ; ) mentioned by our Evagrius in the tenth chapter of this Book : where though Julius ( or rather Julianus , ) Pope Leo's Legate was present ; yet by the Emperours Order ( see the words of his Letter , Syn. Chalced. Act. 1. P. 59. ) Dioscorus Bishop of Alexandria presided . Nicephorus ( book 14. chap. 34 , ) tells us , that in regard Celestine Bishop of Rome could not be present at this Synod , by reason of the dangers of such a voyage , he made Cyrillus his Deputy : and that from this time Cyrillus and the succeeding Bishops of Alexandria challenged the name of Pope , &c. Doubtless Nicephorus is mistaken herein . For , Dionysius Alexandrinus ( in his third Epist. to Philemon , part of which is quoted by Eusebius , Eccles. Hist. book 7. c. 7. ) mentioning Heraclas , his predecessour in the Alexandrian See , says these words concerning him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I received this Rule and Canon from Heraclas our Blessed Pope . And Athanasius ( in his second Apologetick Tom. 1. pag. 786 , Edit . Paris . 1627 ; ) has recorded an Epistle written to him from Ischyras , which has this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Athanasius the Blessed Pope . Therefore , these words of Nicephorus's are ( as Valesius says truly in his note here ) inepta & falsissima , foolish and most untrue . And , that other remark of Valesius's here , which he makes from the former part of the now cited passage in Nicephorus ( to wit , that 〈◊〉 well Nicephorus , as those from whom ●e borrowed this , doubted not but the Bishop of Rome was the Sovereign judge of all the Churches ; ) is questionless no less foolish and false . 'T is indeed true , that the Bishops of Rome have some Centuries since claimed an Authority not only of presiding in , but also of indicting and convening Generall Councills . But , how unjust this claim is , as well in respect of Right , as Practise , will be evident to him , who with attention and consideration shall peruse these Ecclesiastick Historians . Look back to what Socrates says in the Proeme to his fifth Book : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. We do continually include the Emperours in this our History , because from such time as they began to embrace the Christian Religion , the affairs of the Church have depended on them ; and the greatest Synods have been , and at this present are convened by their determination and appointment . But , for a most full and compleat satisfaction in these points , viz. concerning the Bishop of Rome's Sovereign power to indict and preside in Generall Councills ; I referr the Reader to the Learned D r Barrow's Treatise of the Pope's Supremacy , pag. 274. &c. * Or , Chair . * Or , removed , or , estranged , from . * Or , those [ Prelates ] about him . † See Socrates book 7. chap. 345 and also note ( b. ) in that chapter . † This Letter of Cyrillus to Johannes occurs entire in Binius , Tom. 2. pag. 594. Edit . Paris . 1636. * Or , ministred . * Or , rich . a In the incomparable Florent . M. S. I found it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot lie ] which is the truer reading . In the Acts of the Ephesine Synod , where this Epistle is recorded ( See Binius , as before , p. 595 , ) it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not lie . ] But the reading of the Florent . M. S. is confirmed by Nicephorus and the Tellerian M. S. Vales. In Robert Stephens , the reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath not lied . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has tendred this place very ill , thus , Et graviores quàm vires ferebant , suscepit in concionando Labores , And in Preaching has undertaken far greater pains , than his strength would bear . Musculus translates it thus : Et laboribus vires excedentibus collocutionem suscepisset , And with labours exceeding his strength had undertaken a conference . Neither of them has rendred it well . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports , to endure or undergo labours . So , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , to bear the Vicissitudes of fortune . Plutarch ( in Marius , ) speaking concerning Jugurtha , says these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , so various was that person as to his disposition , [ which was fitted ] to bear the changes of Fortune . Moreover , these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above strength ] may be understood two ways . For , we may either understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humane , ( which we have done : ) or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own . Musculus and Christophorson have embraced the latter sense ; as did he also , who rendred the Acts of the Ephesine Councill into Latine . Vales. c Here , and in the Acts of the Ephesine Councill ▪ the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inexcusable , or , inopporture . But , in the Tellerian M. S. I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and incongruous . Vales. d In the Acts of the Ephesine Councill , and in Nicephorus ; instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our ] it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your ; ] which doubtless is the truer reading . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the incomparable Florent . M. S. I found it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against those who had accused him ▪ ] which is doubtless the truer . reading : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † That is , [ the Virgin ] who bore man. ‖ She who bore God. b The meaning of this place is very obscure ; it is , in my judgment , thus to be explained . After that Sermon of Anastasius the Presbyter , who was Nestorius's Syncellus , ( See chap. 2. note b. ) there arose a great dissention in the Constantinopolitan Church : in regard some affirmed , that Mary was to be termed Theotocos ; others Anthropotocos . And when the Sedition increased daily , Nestorius , desirous to appease it , invented a certain middle term ; viz. that Mary should in future be termed Christotocos , the Virgin who bore Christ : least , if he should term her Theotocos , he might seem to joyn things mortal with those that are immortal ; ( which thing he [ that is , Nestorius ] look't upon to be impious : ) or least , if he had embraced the term Anthropotocos ; the other party ( to wit , those who defended the term Theotocos , ) should have revolted from him , and held their Assemblies apart . This is the meaning of this place ; which neither Musculus , nor Christophorson understood . Therefore , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. I sound this reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Ejection . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , of both parties , as well Catholicks , as Nestorians . Musculus has rendred it ill , thus , ultero citroque , to and fro . Vales. d Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the reading in the Florentine and Tellerian M. SS . is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when he also himself requested it . ] Vales. * That is , Antioch . See chap. 3. e From the Florent . and Tellerian M. S. I have mended this place thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is now ●●●med Euprepius's [ Monastery : ] the reading before was very foolish , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f To wit , in the foresaid Monastery , which was called Euprepius's Monastery . Vales. g I like neither Christophorson's , nor Musculus's Version of this place . The latter of whom renders it thus : Scripsit autem & alium librum more dialectico , velut ad Egyptium quendam de exilio suo compositum , But he wrote another book also in a Logical manner , to a certain Egyptian as it were , composed concerning his own Exile . And Christophorson translates it thus : Scripsit praeterea Nestorius alium Libellum acutè & subtiliter , &c. Moreover , Nestorius wrote another little book , acutely and subtilly , &c. What need was there of acuteness and Logicall subtilty in a little book , wherein Nestorius treated concerning his own banishment into Oäsis ? Therefore , I judge it better to render these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus [ composed in the manner of a Dialogue . ] And thus Nicephorus expounded these words of Evagrius . For , instead thereof , he makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more by way of Dialogue . Which term Langus renders , disertius , more eloquently : as if Nicephorus had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , brought forth . h In Nicephorus , ( book 14. chap. 36. ) instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , torture ; the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , punishment . And so I found it written in the Tellerian M. S ▪ Vales. i I have mended this place from the incomparable Florentine Manuscript ; wherein the reading is thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Captivity , a calamity of all [ afflictions ] the most miserable ; than which emendation , there is nothing more certain . The reading in Nicephorus is the same also . Vales. In Robert Stephens's Edition , 't is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , ratifying , or , confirming . † That is , Arius , and Nestorius . * That is , to Nestorius . k Translatours , in regard they had perswaded themselves , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does always signifie an hindrance ; have fallen into various ertours . For Langus renders it thus : Et ambo vos jam ex vitâ hâc excessistis , &c. And both of you have now made your departure out of this life : at which time , as one of the Heathen sages has said , nothing hinders , but that every person may be honoured by a free benevolence of men , no adversary intervening . And Christophorson has translated it after this manner : Quando , ut sapienti inter Gentiles scriptori placet , &c. At which time , as it pleases a prudent Writer amongst the Heathens , every one is usually honoured with a firm and concordant benevolence of all men , provided there be nothing which may lawfully be an impediment . But , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not always signifie an Impediment , or Hindrance . For the Ancients , as well Rhetoricians as Philosophers , used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a sense as to signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in fight , or , appear openly ; as Suidas , Harpocration , and the Authour of the Ethymologicon do inform us . ▪ But , the Latter Writers , and especially Hierocles the Philosopher , have used that word to signifie an impediment or hindrance . Therefore , Musculus has rendred this passage in Evagrius best of all , thus : Quando , sicut quidam exterorum Philosophorum dixit , quod non est amplius superstes , sine ullius invidiâ & contradictione cum benevolentiâ honoratur ; When , as one of the forreign Philosophers has said , that which survives not any longer is honoured with benevolence , without the envy and contradiction of any one . Further , in the margin of the Tellerian Manuscript , there is set at this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , this sentence is taken out of Thucidides . 'T is extant in Thucidides's second book , pag. 128 , Edit . Francosurt . 1594 ; in the Funeral Oration which Pericles made . Vales. l Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading , as it seems should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a Barbarick Captivity . ] In the Florentine and Tellerian M. SS . and in Nicephorus , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Captivity . Vales. * Or , recovered a compassion , &c. * Or , do appear personally . † Or , by making our captivity [ his ] matter of enquiry . * Or , Greatness . * That is , To Panopolis . m In that Letter of Nestorius's mentioned before , the people who ruined Oasis are termed Blemmyae . Wherefore , Nomades ought here to be taken for an Adjectiv● . Notwithstanding , it may be the proper name of a Nation of Barbarians . 'T is certain , the Nub● , neighbours to the Blemmy● , ( who made frequent incursions into the Country of Oäsis , as Procopius informs us , in book 1. Persic ▪ ) were termed Nomades also , or Numides ; which is attested by Stephanus . — But some one will object , if Nestorius speaks here concerning one and the same Captivity of Oäsis , how can that stand , which he says in ▪ the beginning of this Epistle , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , the incursion of the Blemmy● into Oäsis ( in which Nestorius had been taken Captive by the Barbarians , and was presently dismissed , ) had hapned but a little while before , as he himself attests . But , the incursion of the Nomades had hapned long before ; as 't is apparent from Nestorius's words in this last Epistle , which were just now cited . To all this I answer , that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not signifie long since , as Langus , Musculus and Christophorson thought . For , the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies lately , as every body knows . Doubtless , this incursion had hapned a little before Nestorius wrote these things . Therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that ▪ ' 〈◊〉 the same as 〈◊〉 〈◊〉 should have said ▪ Oäsis having been ●ev●●all 〈◊〉 〈◊〉 of la●●● to wit , by fire , slaughters , and a Barbarick Captivity ; a● Nestorius 〈◊〉 said above . Vales. n The reading here , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of this your journey ▪ and 't is the same in Nicephorus . Notwithstanding , I doubt not but it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of this so long a journey . And so Christophorson and S t Henry Savil read it . Vales. * Or , came flying . o Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when we supposed these things against us would stop ] I think it should be thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when we supposed we should stop here . Thus Musculus seems to have read , who renders it in this manner : Et cum illic h●suros n●s arbitraremur , And when we thought we should stop there . Vales. p Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] For , the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which preceded immediately , is understood . In the Tellerian M. S. the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is wanting . Vales. q Translatours saw nothing at this place ▪ who by a small fau●e were induced into a great errour . Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] Presidents of Provinces were heretofore wont to give the Emperour an account of all things which hapned with them . The doing whereof was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Relation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have noted on Amm. Marcellinus . Concerning these Relations of Presidents , Severianus speaks , in his first Oration in Hexa●meron ; the passage whereof I will annex here , because the Translatour understood it not : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For , Brethren , as the presidents by [ sending ] Relations , make known all things [ that are transacted with them ] to the Emperour : so also the Angels , &c. The Translatour renders it The Masters of the Libells and suggestions ; which rendition is ill . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in Chrysostome and the other writers of that age , are nothing else but Presidents or Governours of Provinces . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports nothing else but Relation , or Narrative . Wherefore , in Severianus , it must be written thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , no reason is more powerfull than your mind . * Or , the Empire . † Or , ●eard . * Or , of men . † That is , Flavianus's . a Instead ● of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Constantinople ● which is the reading in the Tellerian Manuscript , and in Nicephorus , book 14. chap. 47. where Langus rendets it thus : Flavianus Synodo Pr●vinciall apud Constantinopolim coactâ , &c. Flavianus , a Provincial Synod having been convened at Constantinople , &c. Whom Christophorson has followed . Notwithstanding . I had rather render it ● particular Synod , as Musculus does . Indeed , that Synod consisted only of those Bishops , who at that time hapned to make their abode at Constantinople , on account of some Ecclesiastick affairs : which Prelates they commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishops that made their residence for some time only in the City . The Acts of this Constantinopolitane Synod under Flavianus , are related in the First Action of the Chalcedon Councill ▪ where these words occur [ see Binius Tom. 3. pag. 80. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Holy and Great Synod having been convened [ consisting of such Prelates as ] resided for some time in the forenamed Great City , &c. If any one be desirous of knowing the names of those Bishops then convened ; they occur in the first Action of the Chalcedon Synod . Vales. See Binius , Tom. 3. pag. 125. Edit . Paris . 1636. * Or , consisted of two natures . * Or , as if the Acts , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which words Christophorson hath rendred ill , thus , Some Prelates of Churches ; whereas he should have translated it , some of the Magistrates . Nicephorus therefore ( book 14. chap. 47. ) has rightly explained these words of Evagrius , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in which [ Synod ] there were present both others of the Prelates , and also some of the Senate . The Actions of this second Constantinopolitan Synod under Flavianus are extant , recorded in the first Action of the Chalcedon Councill . See Binius Tom. 3. pag. 129. Edit ▪ ut prius . Where Florentius the most magnificent Patricius , Mamas the Comes and Proximus , [ that is , Clerk ] of the Desk of Libells and Sacred Cognitions , and Macedonius the Tribune and Notary , are said to have been present at this Synod . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unexpected , or absurd Synod : Valesius renders it , the illegitimate Synod ; Curterius terms it the mad Synod . a In R●b●r● Stephens's Edition , the reading was [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but Christo ▪ phorson and S r Henry Savill , by transposing the words , have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Evagrius wrote thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which thing [ that is , Dioscorus's Presidency in that Synod ] was effected by the artifice of Chrysaphius . Further , Christophorson translates and points this whole passage , in this manner : Hujus concilii Dioscorus , qui in Alexandr●ae Episcopatum post Cyrillum successit , quò odium in F●avianum incenderetur , prases de●ignatus fuit . Chrysaphius enim hanc rem callid● molitus fuerat . Of this Councill Dioscorus , who succeeded Cyrillus in the Episcopate of Alexandria , to the end that the hatred against Flavianus might be inflamed , was appointed president . For Chrysaphius had craftily attempted this thing . But Musculus's opinion seems far better to me , who before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , places a subdistinction . For he renders it thus : Praesidebat autem ei Synodo Dioscorus post Cyrillum Alexandrinus Episcopus ; id quod ita odio Flaviani instituerat Chrysaphlus , &c. At that Synod presided Dioscorus Bishop of Alexandria after Cyrillus ; which thing Chrysaphius had so ordered out of [ his ] hatred to Flavianus , &c. Instead of these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S r Henry Savill mends it ) out of [ his ] hatred ; ] Nicephorus has these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of his hatred resisting [ or , breaking out against ] Flavianus ▪ Vales. b At the margin of the Florentine Manuscript , this Scholion is set : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , Note concerning the Impious Chrysaphius , that the Eunuchs of the Bed-chamber have always done mischief to the Orthodox Arch-Bishops . Of which thing we have an eminent instance in Eusebius , chief [ Eunuch ] of the Bed-chamber , who in Constantius's Reign persecuted Atbanasius , and the other Catholick Prelates . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood these words amiss ; as if Evagrius had said , that Juvenalis had formerly been Bishop of Ephesus . But Evagrius does no● say so ; but only , that Juvenalis Bishop of Jerusalem , had been heretofore at Ephesus , to wit , in the former Ephesine Synod , wherein Nestorius had been condemned . Vales. d The reading in Nicephorus is the same ; but 't is corrup● , instead of Julianus ▪ For so it is truly written in the Acts of the second Ephesine Synod , which are recorded in the first Action of the Chalcedon Councill ; post consulatum Zenonis & Posthumiani V V ▪ C C. Di● sex●o Idus Augusti , &c. After the Consulate of the most famous Personages Zeno and Posthumianus , on the sixth of the Ides of August , in the third Indiction ▪ a Synod is convened in the Metropolis Ephesus , by the command of the most Religious and most Christian Emperours ▪ and the most Reverend and most Holy Bishops , Dioscorus of Alexandria , and Bishop Julianus ( who was the Deputy of the most Holy and most Blessed Leo Bishop of the Roman Church , ) sate in the Holy Church , which is called [ Saint ] Mary's . Baronius , at the year of Christ 449 , relates from Marianus's Chronicon , that this Julianus was Bishop of Puteoli . Notwithstanding , as it is now extant in Marianus Scotus's Chronicon , the Bishop of Puteoli is not called Julianus ▪ but Julius , who was sent with Hilarus the Deacon by Pope Leo , to the second Ephesine Synod . But , in the Subscriptions of the Bishops who Subscribed to this second Ephesine Synod , ( which Subscriptions are Recorded in the first Action of the Chalcedon Council , pag. 141 ; ) he is termed Julianus the Bishop . For these are the words there : Julianus Episcopus , ●enens locum sanctissimi Episcopi Romanae Ecclesiae , interpretante se Florentio Episcopo Lydiae , dixit , &c. From which words it seems to be concluded , that this Julianus , who was present at the second Ephesine Synod , was Julianus Bishop of C●e , who two years after was present at the Chalcedon Councill , and held there also the place of Leo Bishop of Rome , as it frequently occurs recorded in the Acts of the Chalcedon-Synod . — Observe here Baronius's inconstancy ; who ▪ when he had written at the year of Christ 449 , that that Julianus ( who was Legate of the Apostolick See at the second Ephesine Synod , ) was Bishop of Puteoli ; afterwards ( at the year of Christ 451 , chap. 78 , ) makes him Bishop of Cö● . Vales. e The Sacred Commonitory ( or , Letters Mandatory , ) of the Emperour Theodosius to Elpidius , Comes of the Sacred Consistory , and to Eulogius the Tribune and Praetorian Notary , is extant in the Acts of the Ephesine Conventicle [ or , little Councill , ] which are Recorded in the first Action of the Chalcedon Synod , pag. 46 , where these words here related by Evagrius , do occur . Vales. * Or , Abbot . † Or , suffrage . * Or , as 't is contained in the Acts. f A little before the second Ephesine Synod , Ibas [ Bishop ] of Edessa , and Daniel Bishop of Carrae had been accused before the Emperour Theodosius by their own Clergy . The Emperour gave order , that cognizance of their Cause should be taken in a Synod at Berytus , in the presence of Damascius Tribune and Praetorian Notary . The Acts of this Councill [ at Berytus ] are extant , recorded in the tenth Action of the Chalcedon Synod , ( See Binius . Tom. 3. pag. 377. ) which begin thus : Post Consulatum Flavii Zenonis & Posthumiani , &c. After the Consulate of the most famous personages Flavius Zeno and Posthumianus , on the Calends o● September , in the second Indiction , &c. I doubt not but it should be written , Consulatu Zenonis & Posthumiani , In the Consulate of Zeno and Posthumianus . Otherwise , this Synod would have hapned after the Ephesine little Councill , which was convened after the Consulate of Zeno and Posthumianus , in the month of August . Now , the Berytian Synod connot be placed after that Ephesine Synod , in regard mention is made therein of Flavianus Bishop of Constantinople , and of Domnus of Antioch : both which , 't is manifest , were deposed in the second Ephesine Synod . Add hereto the testimony of Liberatus the Deacon , who relates in his Breviarium , that this Berytian Synod was convened before Eutyches had framed his Heresie . Vales. g Long before the second Ephesine Synod , Irenaeus had been driven from his Bishoprick , by an Edict of the Emperour The odosius ; and Photius had been put into his See. 'T is certain , Photius presided at the Berytian Synod , which had been convened on the year before the second Ephesine Synod . But , because Irenaeus had been ejected by the Emperours Order , not by the determination of a Synod , therefore he was deposed in the second Ephesine Synod . Vales. h 'T is strange , how much Translatours have erred in the Version of this place . For , Langus , Nicephorus's Translatour , renders it thus : Decrevit haec Synodus quoque de Sophronio quaedam , &c. This Synod also Decreed some things concerning Sophronius , who had come at that time to Constantinople , on account of seeing that City . Christophorson translates it in this manner : Nonnulla ibidem acta ●uere contra Sophronium Episcopum Constantinopolitanum , some things were acted there against Sophronius Bishop of Constantinople . But he ought to have said Bishop of Constantina . For Sophronius was Bishop of Constantina , as 't is apparent from the second Antiochian Synod under Domnus , which is inserted in the 14 th Action of the Chalcedon Synod . The same Sophronius was afterwards present at the Chalcedon Synod , as 't is recorded in the Acts of that Synod . Now , Constantina is a City of Phaenice . Vales. * This was he , who wrote the five books of Ecclesiastick History . i In the place of Domnus Bishop of Antioch Maximus was subrogated , as Liberatus informs us in his Breviarium . Who was afterwards confirmed in his Bishoprick by Pope Leo , as we read in the Tenth Action of the Chalcedon Council . Notwithstanding , the same Maximus appointed Domnus , as long as he lived , a certain allowance out of the Reyenue of his Church , that being content with his maintenance , he might in future be quiet : which thing was approved of by the other Patriarchs in the Chalcedon Council , as may be seen in the forecited Action , Vales. * Or , none of those who are mad upon Idolls . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally , or ▪ primarily . * Or , him who went before him . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus ( book 14. chap. 48. where he transcribes this passage of Evagrius , ) the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and opportune ] which reading is not so good , as I judge . Yet , I found it expressly ●o written in the Tellerian M. S. Vales. * Or , To the creature . † Or , C●private . ‖ Or , May meet in one exact , &c. * 1 Cor. 11. 19. † 2 Cor. 12. 9. ‖ Doctrines , or , points . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means ( I suppose ) that Story , which we are told concerning Ganymed Son of Tros King of Troas ( which was one part of Phrygia . ) This Boy , Jupiter having turned himself into an Eagle , snatch't up , and admitted him his Cup-bearer , in the room of Hebe , whom he had displaced ; and makes him his Catamite . * A person that is both male and female . c The story is this . Semele ( 't is said ) being great with child by Jupiter , ( to whom that god had sworn to give whatever she should ask of him , ) was by Juno's craft put upon making this request to him ; viz. that he would lie one ●●●ht with her in the same manner be used to lie with Juno . The God-Lover granted her desire ; and Semele is burnt up with Thunder ▪ but the Boy was taken out of her womb , and put upon Jove's thigh ; of whom he was delivered ( in such manner as women are ) at the due time . On which account Bacchus ( who was the child thus brought forth , ) had the name of Bimater , one that had two mothers . d 'T is an Epith●te given to Jupiter , either ( 1 ) because he wore the sacred ●●gis , [ that is , Brest-plate , ] or ( 2 ) because he was the raiser of Storms , or rather ( 3 ) in regard he wore the skin of the Goat Am●●thaea , which had been his Nurse . See Servius upon Virgil's 8 th Aeneid . Col. 1320 , Edit . Basil. 1586. e In stead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and some brave , &c. I doubt not but it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some brave , &c. ] For , in these books of Evagrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , has had divinity attributed to it ; or , has been deified . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Mark , or , Goal . * Nestorius ▪ † Or , has surrounded him with an Anathenia . ‖ Or , imitate . * Or , who dwelt in [ or , upon ] a pillar . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil in his Copy makes it one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I had rather write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Grecians do usually speak ; as when they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most eminently laudable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Holy , and the like . Our Evagrius speaking hereafter concerning Gregorius Bishop of Antioch , gives him this Elogy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most celebrated Gregorius . Vales. * Or , conspicuous . b Heretofore the Presbyters celebrated the Church-Service together with the Bishop , and received the Eucharist from his hand . So in the tenth Action of the Chalcedon Councill , Bassianus Bishop of Ephesus , in his Supplicatory Libell to Marsianus the Emperour , amongst other things says these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Having on the day after all of us performed the Publick-Service together , &c. And , at a great distance from that place , the same Bassianus says , pag. 303 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Stephanus my Presbyter was with me four years , he performed the Publick-Service with me , communicated with me , and received the Communion from me , as from his Bishop . The same usage also was heretofore practised in the Roman Church , to wit , that the Presbyters should every day celebrate the Publick-Service together with the Bishop of Rome , and receive the Communion from his hand . But on Sundays , when the Presbyters were necessitated to perform the Publick-Service apart in their own Titles , [ Parishes , or , Cures . ] on account of the people committed to their charge ; they received the Lords Body sent by the Acolythi from the Bishop of Rome : that they might not seem to be separated from the communion of their own Bishop , especially on that day ; as Pope Innocent informs us in his Epistle to Decentius . Vales. * Or , Predictions . † See Theodoret's works , Tom. 3. pag. 876 , &c. Edit . Paris . 1642. c This place has been severall ways corrected by Learned men , to wit , by Christophorson and Curterius , or rather by those from whose Copies they transcribed these emendations . For some , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , add the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and understand that concerning Theodoret only . But I suppose this place is to be restored thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so I have rendred it : nor do I doubt but Evagrius wrote it thus . Vales. d In the incomparable Florentine M. S. I found these words , written at the margin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , The judgment of the Fathers concerning the Great Symeon [ was ] truly spirituall in Christ. Vales. e These seem to be the words of the Emperour Theodosius , taken out of the Letter he wrote to the blessed Symeones . The Emperour therefore had prefixt this title before his Letter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To the most Holy and Aërial Martyr . Where he terms him Martyr ; on account of those great seve●ities wherewith he afflicted his own body : and he stiles him Aërial , because he stood on high in the air , in a pillar . The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do undoubtedly declare what I have said ; to wit , that those now mentioned , or them immediately following , are the words of the Emperour Theodosius . Notwithstanding , Christophorson has pointed this place otherwise , as 't is apparent from his Version . For he renders it thus : Et sanctissimum ac Aërium oraret Martyrem , uti nominatim pro ipso Deum obs●●raret , And he besought the most Holy and Aërial Martyr , that he would beseech God expressly for himself . Which punctation of this passage I can in no wise approve of . Vales. * See the following chapter . note ( a. ) f After this clause , Nicephorus adds these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great earthquake having hapned . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson and S r Henry Savil have mended this place thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many as have not by force , &c. ] But , the place may be mended by a smaller change , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. excepting so many of them as , &c. Instead of these words , Nicephorus uses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is more elegant . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by [ their ] figure , form , or shape : Valesius renders it by their greatness ▪ h Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I had rather it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a particular account of this persons , &c. ] Which emendation seems to me to be altogether necessary ; although Nicephorus defends the common reading . Christophorson seems to have read according as I have said . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of the same mind with S r Henry Savil , who in the margin of his Copy has mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have said before . The same fault is corrected before in this chapter , where the Synagogues are spoken of , which the Antiochians had heretofore taken away from the Jews . And so it is plainly written in the Tellerian . M. S. Vales. * That is , Antioch . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Mandr●a , ] in the Tellerian M. S. and Nicephorus , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Mandra . For so Evagrius himself terms it twice , in the foregoing chapter . But what Evagrius adds , to wit , that Saint Symeones gave that name to that place wherein he had exercised himself in the studies of a more austere Philosophy , is to be further inquired into . Evagrius's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson and S r Henry Savil mend it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherein they are greatly mistaken . They perceived not that Evagrius is wont sometimes to transpose words . This place therefore in Evagrius is thus to be construed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The most holy [ Symeones , ] I suppose , le●t , &c. So Nicephorus understood this place in Evagrius . For thus he words it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Inhabitants call the place of his Ascetick exercises The Mandra , as has been said ; the Holy [ Symeon ] having given it that name . Yet , any one may conjecture , that that name was given to that place after Symeon's death , when many Monks flock't thither , and had built a Monasterie there . For Mandra signifies a Monasterie , being a Metaphor taken from Hovells wherein Sheep or Goats are foddered ; which are called Mandrae . Hence the Abbots of Monasteries are termed Archimandritae , as may be seen in the Chalcedon Councill , and in the Novells of the Emperours . Theodorus Lector speaks concerning this Monasterie of Symeon's , in book 1. Collectan ; where he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Admirable Daniel , who came out of Symeon's Mandra , went up upon the Pillar at Anaplum . Symeon Metaphrastes does likewise mention this Monasterie , in his Life of Daniel the Stylite , chap. 7. at which place Metaphrastes shews that this Monasterie was built whilest Symeon was living . Concerning which , neither Theodoret , nor Evagrius , speak one word . But , I will not hide this , viz. that in the Tellerian M. S. the reading at this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders this place thus : Porticibus vero columnae adjunctae sunt , To the Portico's are adjoyned Pillars . Nor is Musculus's Version much different ; who translates it thus : Insunt autem porticibus columnae , There are in the portico's pillars . But the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import something more . Evagrius makes use of the same word in book 4. chap. 31. where he describes the Church of Saint Sophia . The place there is thus worded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which passage I have rendred after this manner : In dextro autem ac sinistro latere , ex adverso fornicum posita sunt columnae , On the right hand and on the le●t , oppos●●● to the Arches are placed Pillars . Doubtless , this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does either signifie that which I have said [ to wit , to place over against , or , opposite , ] or else juxta ponere , to place near . Langus ; Nicephorus's Translatour , renders these words of Evagrius which we have placed at the beginning of this note , after this manner : Juxta porticus has ex saxo polito columnae decentissim● constructae sunt , near these portico's there are pillars of polish'● stone most gracefully built . Vales. c Christophorson understood this place much amiss . For thus he has rendred it : versus medium Templum , atrium est sub dio , towards the middle of the Church , there is an open Court. Evagrius does not say so ; but , that in the midst of these Portico's there was a Cour● or Area . For Courts were usually encompassed with four Portico's , as I have remarked at Eusebius's books concerning the life of Constantine . Christophorson was deceived by what Evagrius has said a little before , to wit , that the Church was surrounded with Portico's of four sides . Therefore he thought , that the Church was in the midst between the four Portico's . Wherein he is much mistaken . For the Atrium [ or Court ] was in the midst of those four Portico's . And that was the first thing which those who went in met with , after they had passed the Porch , or Entry . After the Atrium was the Church , contiguous to one of the Portico's . That this was the figure of this Church , the following words do sufficiently declare . For Evagrius says , that women were forbidden to go into that Church : notwithstanding , that they saw the miracle of that Star , from the gate which was in the Porch . The Atrium therefore occurred immediately after the Porch , nor was the Church in the midst . Otherwise , the walls of the Church it self would have hindred them from seeing the Star. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus and Christophorson have translated it Cancellos , Lattises ; which I can by no means approve of . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Cancelli . I would therefore rather render it Clatri . In the Old Glosses , Clatri are thus described : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Squares , [ that is , cross-bars , or , lattised-bar● , ] or bars that are in windows . But in the other Glosses , Clatrare is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , claudere , to shut . The originall therefore of the Greek and Latine word is the same . Vales. e I am of the same opinion with Christophorson and S r Henry Savil , who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answering , mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verging , or , declining . Notwithstanding , Nicephorus defends the common reading , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering . Moreover , Nicephorus adds some words , which are not at this day extant in our Evagrius . The passage is thus worded in Nicephorus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which place in Nicephorus Langus renders thus : — Porticibus ipsis & subdiali quae dicta est aulae respondentes , locumque volentibus dantes , ut ex ipso templo extra , & rursùm ab exteriori templi parte in templum prospicere possint ▪ which [ clatri ] are answerable both to the Portico's themselves and also to the said open-Court ▪ and afford a place to those that are desirous of looking out , from within the Church , and again , of looking into the Church , from its outward part . Whence Nicephorus had this , I know not ; unless it were from Symeon Metaphrastes , who had written the Life of Symeones the Stylite . Nicephorus does indeed attest , that he himself had read Metaphrastes's Life of Symeones . And 't is not likely , that Nicephorus should have added this of his own head . Now , for what reason these words were added , I have as to me it seemeth apprehended . To wit , Metaphrastes ( or , if you will , Nicephorus himself , ) thought , that the women , who were in no wise suffered to go into that sacred Edifice , beheld that Star , here mentioned , from these windows . But , he is much mistaken , as we shall declare by and by . Vales. f Musculus renders this passage thus : Cum universo collecto illic agrestium circa columnam saltantium populo , Together with the whole multitude [ or , people ] of the Country-men there gathered together dauncing round the Pillar . Whom Christophorson has followed ; having expunged the Comma , which is placed after the word [ together . ] But this rendition is not to be born with . For the Country-men were not the only persons then in the Church of Saint Symeon , when this Star was seen by Evagrius . But many Citizens were there also at that time , of which number Evagrius was one . Besides ▪ the people which Evagrius says were there gathered together at that time , were in the Portico at the le●t hand of the Pillar . But , the Rusticks were in the Atrium , [ or , Open Court , ] dauncing about the Pillar . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which I think to be rightest . In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the accent being changed . Vales. * A round ornament , worn by Princes and Priests on their heads ; it was heretofore the dress of the Persian women . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instead of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gates , ] Nicephorus made it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Windows , ] which was ill done , as I have remarked above , at note ( e. ) For , the women could not see through the window , in regard they [ the women ] were in the Porch , but the windows were placed in the very top of the Portico's , into which the women were forbid to come . Johannes Langus therefore , having followed our Evagrius , has upon a good account corrected Nicephorus . For , thus he renders it : Mulieres quoque , sed extra templum ad postes stantes , miraculum hoc spectant . Janua enim una ex adverso stellae fulgentis locata est . Women also , but they stand without the Church at the gate , do behold this Miracle . For one of the gates is placed over against the shining Star. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Or , melted his flesh . ‖ Or , Image . a Nicephorus ( book 14. chap. 53 , where he transcribes this passage of Evagrius , ) words it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a contemplation upon God. The same Reading I found in the Tellerian M. S. It may also be mended thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a divine contemplation . [ In Robert Stephens's Edition , the reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Further , there is an illustrious Elogy of this Isidorus Pelusiota , extant in Ephremius Bishop of Antioch , in his Epistle to Zenobius Scholasticu● , which Photius records in his Bibliotheca . Where he says , that he was by birth an Alexandrian , and venerable amongst the Arch-Bishops themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , these thing● . † Or , with his own memory . * Or , exercised Philosophy . b Or , to count himself worthy of the Salutary Regeneration ; that is , Baptisme . As far as may be collected from these and the following words , Evagrius seems to have thought ▪ that Synesius was baptized and promoted to the Episcopall dignity at one and the same time . And yet , that this is false , Petavius proves by many arguments , in his notes upon Synesius , pag. 2 , and 3. Notwithstanding , Evagrius is followed by Photius in his Bibliotheca , and by Nicephorus book 14. chap. 55. Although Nicephorus says not that Synesius had been baptized and ordained at one and the same time : but , that when Theophilus had prevailed with him to receive Christian-baptisme , afterwards he endeavoured to perswade him to enter upon the Episcopall Function . See Nicephorus's words , at the book and chapter now cited . Vales. c Many persons , I perceive , have perswaded themselves , that when Synesius was elected Bishop by the Inhabitants of Ptolem●●● , he wholly disbel●eved the Resurrection of Bodies . Notwithstanding , that this is not true , Synesius himself attests in his 105 th Epistle , which he wrote to his brother Euoptius , who was then at Alexandria In that Letter , he gives reasons why he could not undertake the Bishopric● offered to him . — One of which is , The Resurrection of Bodies . His Sentiment concerning which point , he declares in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That much-spoken-of Resurrection I account a Sacred and Mysticall thing , and am far from assenting to the opinions of the Vulgar . Synesius therefore did not wholly deny the Resurrection of the dead ; but expounded it agreeable to the Platonicks , and to Origen . Baronius ( at the year of Christ 410 , ) thinks , that whatever is said by Synesius in this Epistle , is not spoken seriously , but feignedly and dissemblingly , that he might decline the burthen of a Bishoprick . But , Petavius has deservedly found fault with this opinion of Baronius . For he says , that 't is much more likely , that Synesius wrote these things to his brother , in a manner agreeable to what he then thought . But , that having been afterwards instructed by Theophilus and other Prelates , before he was made a Bishop , he embraced a true opinion concerning the Resurrection ▪ Lucas Holstenius has at large examined this Question , in a peculiar dissertation , which in favour to the Studious , we have set forth at the close of our Annotations . [ The Learned Reader will meet with this dissertation , de Synesio & de ●ug● Episcopatûs , at the close of the third Vol. of the Ecclesiastick Historians set forth by Valesius , at pag. 202 of Valesiut's notes . ] In the interim , the Reader is to be advertised that there is a mistake in the Contents of this chapter , and in Photius's Bibliotheca , where Synesius is termed Bishop of Cyrenae . Synesius was indeed by Country a Cyrenaean . But he was Bishop of Ptolemais , which is a City in Cyrenaica . Vales. * Or , nor would think so . d He means the Oration de Regno . Which , notwithstanding was not spoken to Theolosius Junior , but to Arcadius ▪ in the year of Christ 400 , that is , ten years before Synesius had undertaken the Bishoprick ▪ as Dionysius Petavius has rightly observed in his notes at that Oration of Synesius . Vales. a Evagriu● does frequently quote the History of this Johannes the Rhetorician in his following books . For instance , in chap. 12 ▪ of his second book , in chap. 10 , and 28 , of his third book , and in the 5 th chapter of his fourth book . But he is a far different person from that Johannes , of whom Evagrius makes mention at the close of the last chapter of his fifth book . For , this Johannes , last mentioned , had written an History of affairs from the latter end of Justinianus's Reign , unto the Reign of Mauritius , as Evagrius does there attest : ( See Evagrius book 5. chap. 24. ) But the former Johannes had recorded the affairs transacted in the Reigns of Theodosius Junior , Leo , and Zeno , as may be concluded from those passages which Evagrius has taken out of that Johannes . And he had closed his History at the destruction of Antioch , which hapned on the ninth year of Justinus Senior , as Evagrius relates . Further , that Johannes which I have mentioned in the second place at the beginning of this note , was born at Epiphania . For Evagrius ( in the forecited place , viz. book 5. chap. 24 , ) terms him his fellow-Citizen and Kinsman . Now , Evagrius was by originall extract an Epiphaniensian , as I have shown in My account of his Life and Ecclesiastick History . But , the Johannes Rhetor , whom , Evagrius mentions in this chapter , ( if I may have leave to conjecture , ) seems to me to have been an Antiochian . For , whatever passages our Evagrius cites out of him , belong to the City of Antioch . I have been more large in my Annotation on these things , for this reason , that I might correct the mistake of Johannes Vossius , who in his Comment de Historicis Gracis , has confounded these two Johannes's , one with the other . Vales. b The obscurity and ill-punctation of this place , led Nicephorus in the first place , and after him Christophorson , into a mistake . The obscurity of this passage arose from hence , because our Evagrius , according to his usage , includes too many words in one and the same period , which were to have been divided into more periods . Therefore , after the word [ Coemitery ] a distinction is to be placed , which neither Nicephorus nor Christophorson saw . Nicephorus thought , that the reliques of Ignatius were brought from Rome to Constantinople in the times of Theodosius Junior , and having been carried to Antioch by the same Emperours order , had been deposited there in the Coemitery . Which is most notoriously false . For , long before Theodosius Junior's Reign , the reliques of the Martyr Ignatius had been deposited in the Coemitery of the City Antioch , as Saint Jerome does expressly attest in his Book de Scriptor . Ecclesiast . where these are his words concerning Ignatius . Reliquiae corporis ejus Antiochiae jacent extra portam Daphniticam in Coemiterio , The Remaines of his body lie at Antioch , without the Daphnitick - gate in the Coemitery . Theodosius Junior therefore translated not the reliques of Ignatius from Rome to Constantinople , and after that to Antioch ; but he ordered them to be removed out of the Coemitery which was without the City Antioch , and carried into the City . Thus , 't is certain , Musculus understood this passage in Evagrius , as appears from his Version . For he has rendred it thus : Tunc & divi●●s Ignatius , posteaquàm sicuti voluerat , &c. Then also the divine Ignatius ( after ( according as he had desired ) he had obtained the bellies of wild-beasts instead of a Sepulchre , in the Roman Amphitheatre , and his bones as being the stronger [ parts of him ] had been left by the beasts , were carried to Antioch , and buried in the Coemitery , a long time after ) is removed by Theodosius , &c. Musculus seems to have expunged the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the whole place might be construed after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which I very much approve of . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This seems to have been the Sur-name of the Blessed Ignatius . Which is concluded from hence , because we read this Title prefixt before all his Epistles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignatius who also [ is termed ] Theophorus . In the Martyrdome of the Blessed Ignatius , which Arch-Bishop Usher has set forth , Ignatius stiles himself Theophorus in the presence of the Emperour Trajan . And , being asked , who Theophorus was , he answers ; He who bears Christ in his breast . Vales. See Socrat. Eccles. Histor. book 6. chap. 8. note ( a. ) d The Heathens attributed to all Cities their Genii , to whom they built Temples , which in Greek were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as I have remarked at Eusebius Pamphilus's book concerning the Martyrs of Palestine , chap. 11. note ( q. ) The Temple of the publick Genius of the City of Antioch is mentioned by Amm. Marcellinus book 23. pag. 238 ; which Julian in his Misopog . terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , who had Castalia , &c. e He means the Castalian Fountaine . Concerning which Amm. Marcellinus , Gregorius Nazianzenus , and others have related many things ▪ Gregorius's words in his second Invective against Julian ( Tom. 1. pag. 127. Edit . paris . 1609. ) are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Castalia has been silenced again , and is silent , and it is water , not uttering oracles , but exciting laughter . Apollo [ is become ] a dumb Statue again . Daphne [ is ] a tree again , &c. At which words of Gregorius , see ( if you please ) what the Scholiast Nonnus has remarked , chap. 21. I should not have taken notice of this , had I not perceived that neither of the Translatours had seen it . Vales. Nonnus's Scholion ( which Valesius here referres his Reader to , ) is this : Castalia fons erat in Antiochia , &c. Castalia was a fountaine in Antioch , at which Apollo is by the antients reported to sit , and to give forth oracles at the water . And when any persons came thither on account of consulting the Oracle , that water ( as 't is reported ) sent forth gentle blasts and puffs of wind ; and then the Priests , who were about the fountain , declared those things which the will of the Daemon had brought forth . † Or , Prophecy . * See Socrat . Eccles . Histor. book 3. chap. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders it The Hunni . † Or , wonder . * Attila . a This Earthquake hapned on the year of Christ 447 , in the Consulate of Ardabures and Callepius ▪ as Marcellinus in his Chronicon , and the Author of the Aloxandrian Chronicle doe relate . Marcellinus's words are these : Ingenti terrae motu per loca varia imminente , plurimi urbis Augustae muri recenti adhuc reaedificatione constructi , cum quinquaginta septem turribus corruerunt : An exceeding great Earthquake being imminent through severall places , a vast part of the walls [ or , most of the walls ] of the Imperial City which had been but very lately rebuilt , fell down , together with fifty seven Towers . Which words I have annexed for this reason , that I might shew that Evagrius's words here have been misunderstood by Translatours ; who rendred these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thus [ in Palatio , in the Palace ; ] when as they ought to have rendred them , in the Imperial City . By which name Evagrius usually calls Constantinople . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Rules of Grammar do require , that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with their roots . In the Tellerian M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little before , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the earth was dissipated ; the same Manuscript has it written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the earth was separated , or , rent in sunder . Vales. a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] it must , I think , be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Personages eminent for , &c. For , this reading is required by the Rules of Grammar . Vales. b That is , to be Consulares of Syria . For , the Consularis of Syria governed the City Antioch , and the other Cities of Syria-Coele . Further , take heed of supposing , that these three men ( to wit , Memnonius , Zoïlus , and Callistus ) were sent at one and the same time by Theodosius , to preside over the Antiochian Jurisdiction . For this was not the usage of the Romans . We ought therefore to understand , that each of them had been sent at severall times , one after the other , by Theodosius . You must know further , that 't was usuall for the Consulares of Syria , that they might ingratiate themselves with the Antiochians , to erect some publick structure . Libanius informs us hereof ( in his Antiochi● . pag. 370 , Tom. 2. Edit . Paris , 1627. ) in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 'T is no wonder therefore , if that [ City ] which excells the rest in other things , which , after she has vanquished other [ Cities ] in the study and exercise of wisdome , has [ out done ] even herself , should render those who come to be her Governours , her Lovers . The beginning , middle , and close of each of which persons Government , is this , to make some addition to the City . The same Libanius , a little before in the same page , says there were three Tribunals in the City Antioch , and as many Scholes of Advocates , to wit , equall to the number of the Tribunals , [ or Judicatories . ] The first Tribunal seems to have belonged to the Praefectus Praetorio of the East , whose residence was at Antioch . The second was the Tribunal of the Comes of the East . The third was the Jurisdiction of the Consularis of Syria-Coele . Libanius's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which passage is to be rendred thus : For , besides the Erudition which is in the Decurions , three Scholes [ or , Quires ] of Advocates are [ there ] assembled , equall in number to the Judicatories . Vales. c The reading in Robert Stephens's Edition , and here is this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the Southern part of Rophinus's side . ] The Geneva-Printers , from Christophorson's Copy , have set it forth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ at the Southern ] side of Ruphinus's Pallace . S r Henry Savil also , in his Copy which I have by me , has expunged the word Rufinus , and in stead thereof has substituted these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Roof of the Pallace . ] And thus Christophorson read , as 't is apparent from his Version . For he has rendred it thus : Qui ad Australe latus tecti palatii , quod Rufini nomen obtinet , spectat ; which looks towards the southern side of the Roof of the Pallace , which bears the name of Rufinus . But , in regard these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] occur not ▪ either in the Kings , or in the Florentine , or Tellerian M. SS . in my judgment , they ought deservedly to be expunged . Vales. Valesius has rendred this passage thus : quae ad meridianum latus porticus Rufini sita ▪ which we have exprest in our English Version . The import of the Greek , if rendred word for word , is this , at the Southern part of Rophinus's side . * Or , those buildings which are made , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus renders it , Mansionem ducum , the Mansion of the Duces , or , chief Military Commanders . Christophorson's Version is not much different ; for he renders it thus : è regione fori in quo pulcherrima domus est quam praefecti praesidiorum incolere solent ; Over against the Forum wherein there is a most beautifull house , in which the Praefects of the Milice [ or , of the Military Forces , ] do usually dwell . But , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , in my judgment , must be understood , ( not the Military Commanders in chief , or , Masters of the Milice , but ) the Magistrates or Du●mviri , who in Greek were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have already remarked in my notes on Am ▪ Marcellinus , and Eusebius ; [ See Euseb. Eccles. Hist. book 7. chap. 11. note ( p. ) and book 8. chap. 11. note ( c. ) ] Now , why I suppose this word is rather thus to be taken here , this is the reason , because that house is said to have been in the Forum , over against the Pallace wherein was the Court of Judicature . Moreover , such a house as this seems to be more agreeable to a Municipall Magistrate , than to a Rectour of the Milice . Besides , these houses were in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such a one was the S●rategium at Constantinople , as I have noted at the first book of Socrates , [ chap. 16. note ( d. ) ] Although the Authour of the Alexandrian Chronicle , in The transactions of the Emperour Severus , brings another reason of this word . But now , having examined the business more attentively ; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I understand here the Masters of the Milice throughout the East , who had a splendid Praetorium in the Forum of the City Antioch . Theophanes mentions this Praetorium , in his Chronicon , pag. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For the fire was kindled from the Church of Saint Stephen , and burnt [ or , went ] as far as the Praetorium of the Master of the Milice . Vales. * Or , during the same times of Theodosius . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we would follow the Laws of Grammar ; it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ▪ But because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in the plurall number , I would rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the reading is in the Tellerian M. S. In the incomparable Florentine M. S. 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , who raged . † See Socrates , book 7. chap. 8 , and 18. b Here it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as it is in Robert Stephens's Edit . Vales. c This is the Claudian , whose excellent Verses are at this day extant . But , a twofold difficulty occurs at this place : ( 1 ) How a Latine Poet should come to be mentioned here by Evagrius ? ( 2 ) Why he is placed by the same Evagrius on the times of Theodosius Junior , when as That Claudian , whose verses we now have , flourished in the Reigns of Arcadius and Honorius , as His writings inform us ? The answer to the first Question is easie . For Claudian wrote not only Latine , but Greek Poems also . On which account , in the Old Epigram which was inscribed on the Basis of his Statue , he is said to have had the soul of Virgil and Homer also , transfused into him . He began to write a Latine Poem first in the year of Christ 395 , whereon Olybrius and Probinus were Consuls . He wrote an Elegant Poem on their Consulate , which is still extant . When this attempt had succeeded happily to Claudian , it encouraged him to the writing of Latine verses afterwards ; whereas he had published only Greek Poems before , as himself attests in his Elegy to Probinus , in these words : Romanos bibimus primùm Te Consule fontes , Et Latiae cessit Graja Thalia toga . Incipiensque tuis a ●acibus omina cepi , Fataque debebo posterior● Tibi . 'T is certain , Claudian was by Nation a Grecian , born at the City Alexandria , as Suidas informs us at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Claudian himself also attests the same , in his Poem to Hadrianus Praefectus Praetorio , ( who was himself also an Alexandrian . ) For he writes thus concerning Alexander the Macedonian ; Conditor hic patriae . Sic hostibus ille pepercit . And in the close of the same Poem , he has these words : Saviet in miseros cognata potentia cives . Audiat haec commune solum , longéque carinis Vales. Nota Pharos , &c. d The Poet Cyrus was by Nation an Aegyptian , born at the Town Panopolis . Who having on account of his poetick faculty been highly acceptable to Eudocia Augusta , wife to Theodosius Junior , ( for this woman was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Great lover of verses : ) is promoted by the Emperour Theodosius to the Praefecture of the Pr●torium , and to That of the City . He was also Ex-Consul , and Patricius , as Suidas relates . But afterwards , when the Empress Eudocia , on account of some unknown reasons , had left the Pallace , and was gone to the City Jerusalem ; Cyrus , deprived of his power , is made Bishop of Cotyaeum a City of Phrygia , or rather of Smyrna , as the Author of the Alexandrian Chronicle and Theophanes doe inform us . He lived till the times of Leo Augustus , as Suidas attests . Theophilact ( in the 8 th book of his History , chap. 8 , ) makes mention of this Cyrus the Consul and Poet ; where he says , that the Church of the God-bearing Virgin at Constantinople , was built by him , in the times of Theodosius Augustus . Vales. a A particle is to be added here , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , a long time after this , she ; ] that is , Eudocia . For , unless you add this pa●ticle ; what follows will be meant concerning Eudoxia , Eudocia's daughter ; of whom Evagrius has spoken just before . But , the adding of this particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But ] shews that the discourse is not now concerning Eudoxia , but her Mother Eudocia . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus and Christophorson understood this place very erroneously . For , they supposed that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City Jerusalem was meant ; when as the City Antioch is to be understood . For Evagrius wrote his History at Antioch , in which City he had fixt the Mansion of his own fortunes , as we have shown in our account of his Life and Ecclesiastick History . Moreover , Nicephorus fell into the same mistake with Musculus and Christophorson . For in his 14 th book , chap. 50 , where he writes out this passage of Evagrius , he understands the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of the City Jerusalem . But , 't was easie to have perceived from Evagrius's following words , that these words could not have been meant of the City Jerusalem . For Jerusalem was not a Colony of Greeks , but rather of Jews , and after that , of Romans . Nor , did Ulpianus , Libanius , and the other writers here mentioned by Evagrius , write concerning the City Jerusalem . Nor , lastly , could the Empress Eudocia , who by originall extract was an Athenian , speak to the Citizens of Jerusalem in this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I boast thai I am of Your Stock and Blood. 'T is certain , the Authour of the Alexandrian Chronicle does say , that Eudocia made an Oration to the Antiochians out of a Golden Chariot . Vales. c That place in Strabo , which Evagrius points to here , is extant in his 16 th book ; pag. 750. Edit . Paris . Vales. d There were two Pisanders , Poets . The one a Rhodian , who wrote the Poem Heraclea in two books , which treats concerning Hercules's Actions . Some make this Pisander ancienter than He●iod . Others place him on the thirty third Olympiad , as Suidas relates . The other Pisander was a Lyca●nian , born at Larindi a Town of Lycaönia , son of the Poet Nestor . Suidas says he flourish't in the Reign of Alexander son of Mamme● . He wrote six books in Heroïck Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning the marriages of the Heroes and Goddesses , which were stuft with all manner of History , as Suidas attests . Zosimus mentions this work in his fifth book : where he speaks concerning the building of the City Hemona : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which words of Zosimus , Leunclavius translates in this manner ; Sicuti Pisander Poeta memoriae prodidit , qui heroicarum divin●●umque nuptiarum titulo totam hanc propemodùm historiam complexus est , As Pisander the Poet has recorded , who under the Title of Heroick and Divine marriages , has in a manner comprized this whole History . This is not the meaning of Zosimus's words . For Zosimus says , that Pisander the Poet , in that Poem of his concerning the marriages of the Heroes and Goddesses , has in a manner comprehended all History . Suidas does likewise artest the same ; whose words concerning Pisander are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he wrote a various History in verse ; which he intitled , concerning the marriages of the Heroes and Goddesses , in six books . In this work therefore , Pi●ander had written concerning Triptolemus the Argive , and concerning Iö , who were the first that built Antioch a City of Syria . Further , this work seems to have been comprehended in sixteen books , and not in six , as 't is erroneously extant in Suidas . For Stephanus in his book de Urbibus , cites the tenth , and fourteenth book of Pisander . Vales. This is Ulpianus the Antiochian Sophist , who taught Rhetorick first at Emesa , and afterwards at Antioch , in the Reign of Constantine , as Suidas attests . Eunapius mentions him , in the Life of Pröoeresius thè Sophist . This person therefore , amongst the other Orations which ( as Suidas relates , ) he wrote , had composed a peculiar Oration in praise of his own Country , wherein he spake concerning the Colonies at severall times brought into it . Vales. Libanius the Antiochian Sophist wrote an Oration , with this Title , Antiochicus , which is still extant , published in the Second Tome of his Works . Nor is it to be doubted , but Evagrius means this Oration at this place . Further , in the said Oration , Libanius with great accuracy recounts all the Greck Colonies , which at severall times had been brought to Antioch . Amongst these he reckons also those Athenians , whom Seleucus , after the destruction of the City Antigonia , had brought to Antioch . Vales. g Who this Julianus the Sophista should be , I have not yet found . There was one Julianus a Cappadocian , the most eminent of all the Sophists of his own time , who taught Rhetorick at Athens . Concerning whom Eunapius relates many passages , in his book de Vitis Sophistarum . Suidas says he flourisht in the times of Constantine the Great . But whereas he says , that he was Contemporary with Callinicus the Sophist , therein he contradicts himself ; in regard Callinicus the Sophist lived in the Reign of Philippus and Gallienus . I am apt to think therefore , that there were two Julianus's Sophists at Athens . The former of whom lived in the same times with Callinicus the Sophist . But the other flourisht in the Reign of Constantine the Great . h Amm. Marcellinus mentions this Bath in his 31 book , near the beginning : his words are these ; Vocesque Praeconum audiebantur assiduè , mandantium congeri ligna ad Valentini Lavacri succensionem , studio ipsius principis conditi . And the voices of the Cryers were heard continually , ordering wood to be heaped together in order to the burning of Valens's Bath , built by the endeavour of that Prince . Vales. a The reading in Robert Stephens is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , went. ] Nicephorus read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , went twice . ] For ( book 14. chap. 50. ) he words it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And 't is reported that she went twice to Jerusalem . Which reading Christophorson has followed , as 't is apparent from his Version . For he renders this place thus : Eudocia vero Constantinopoli Hierosolymam ●is profect a est , But Eudocia went twice from Constantinople to Jerusalem . And thus I found it expressly written in the Tellerian Manuscript . Eudocia's former journey to Jerusalem hapned on the sixteenth Consulate of Theodosius which he bore with Faustus , on the year of Christ 438 , as Baronius has rightly observed from Socrates and Marcellinus's Chronicon . On the year following , she returned from Jerusalem to Constantinople , carrying along with her the Reliques of Saint Stephen , as Marcellinus relates in his Chronicon . But , Writers are not agreed , on what year her second Jerusalem-journey hapned . Baronius places it in the Reign of Marcianus Augustus . But I do maintain , that this second journey was undertaken by Eudocia Augusta long before Marcianus's Empire , whilest Theodosius survived . For Marcellinus in his Chronicon ( at the XVIII , Consulate of Theodosius Augustus which he bore with Albinus , which was the year of Christ 444 ▪ ) writes thus : Severum Presbyterum & Johannem diaconum Eudoclae Regi●● ▪ &c. Saturnin●● the Comes of the Domesticks , being sent by the Emperour Theodosius● kills Severus the Presbyter and Johannes the Deacon of Eudocia Augusta , who were ministring at the City Aelia . Eudocia , by what grudge [ or , grief ] incited thereto I know not , killed Saturninus forthwith ▪ and being immediately deprived of her Royall servants , by the command of the Emperour her Husband , she staid to die at the City Aelia . The same is confirmed by the Authour of the Alexandrian Chronicle . For he relates , that in the same Consulate Paulinus the Master of the Offices was slain by the Emperour Theodosius's order : and therefore ▪ that Eudocia being aggrieved ( for she knew that Paulinus had been slain on her account ; ) requested of the Emperour Theodosius , that a liberty might be allowed her of going to Jerusalem . Notwithstanding Marcellinus in his Chronicon places Paulinus's slaughter on the year of Christ 440 , Val●●rinianus being then the fifth time Consul with Anatolius . Therefore , if Eudocia went the second time to Jerusalem on account of Paulinus's slaughter ; according to Marcellinus's opinion , that hapned on the year of Christ 440. Further , concerning Saturninus the Comes ( whom Eudocia Augusta ordered to be slain at Jerusalem , ) there is a passage extant in the History of Priscus Rhetor , pag. 54 ; which I will annex here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , pure . b A Laur● differs from a Monastery , because a Laura consists of many Cells far disjoyned one from another . But a Monastery is inclosed within one wall . And in a Laura the Hermites [ or , Anachorites ] lived : but in a Monastery the Monks lived together . Cyrillus Scy●●opolitan●● informs us hereof , in his Life of Euthymius , in these words ; Te autem oportet venire ●d meam Lauram , &c. But it behoves you to come to my Laura , and to pull down the Cells of the Brethren to the very foundations . But [ you must ] build a Monastery there , where you have built my Coemitery . For it pleases God , that the place should not be a Laura , but a Monastery rather . The same Cyrillus , in the Life of Saint Saba , does frequently declare the same difference between a Laura and a Monastery . Our Evagrius also at this place observes the same difference between the Phrontisteria [ Monasteries ] and the Laurae . For in the Phrontister is ( says he , ) the Monks lived in flocks , [ or , companies , ] made use of a common table , and performed the diurnall and nocturnall prayers together . But , in the Laura , the Anachorites lived separately , shut up in small Cells . Vales. * Or , Terminates in one and the same pious design . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Short cloak . † Or , pressing . c I am of the same mind with Christophorson , who ( instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the earth ] ) read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above the earth ; ] which latter reading Nicephorus ( book 14. chap. 50. ) has followed . Besides , the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seem ] was wanting here ; which we have put in from the Florentine M. S. In the Tellerian M. S. I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above the earth . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus and Christophorson have rendred this place very ill . Nicephorus has explained it well , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , these persons frequently extend their fasts to the length of two and three days . There are those [ of them ] who for five days and more , continue without tasting of meat . Dionysius Petavius also , in the fifth chapter of his Miscellaneous Exercitations against Salmasius , has rightly expounded this place of our Evagrius ; to wit , concerning Superposition , which was the most exquisite sort of fast amongst the Christians . But , whereas Petavius conjectures , that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should be written here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in this I cannot a●●ent to him , in regard this emendation recedes too far from the footsteps of the vulgar reading . Indeed , at this place I would rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , you must understand [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , days , ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lasts . ] The Latines have termed it Superpositionem , Superposition ; instead of Jejunium , fast : as may be seen in the Eliberitane Council , and in the Poenitentiall Canons . See what we have remarked at the fifth book of Euseb. Eccles. Histor. chap. 24. note ( m. ) In the incomparable Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I had conjectured . Vales. † Heb. 11. 38. * Or , all manner of &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Pabulatores , Feeders upon the ground . Sozomen ( book 6. chap. 33. ) relates , that some Monks in Mesopotamia were call●● by this name , because they were the first who found out this stricter sort of abstinence . Vales. f Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading in the Florent . M. S. is truer ; which is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 get into . Besides , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g I have restored this place partly from the Florent . and partly from the Tellerian M. SS . after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who , after they are arrived at a freedome from Perturbations of mind by [ a continued exercise of ] Virtue . In the Florent . M. S. the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obnoxious to injuries : ] but in the Tellerian M. S. and in Nicephorus 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free from perturbations of mind . ] A little after this , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , turning themselves about , ] it must undoubtedly be mended thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mad ; ] which is the reading in Nicephorus . Vales. In Robert Stephens's Edition , this whole passage is thus worded and pointed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which I cannot make sense of . * Or , studied , or , devised . h Christophorson has rendred this place thus : Adeo etiam sine delectatione cibum capiunt , &c. They also take their meat so much without delight , and exercise so austere a discipline in that thing , that if necessity compells them to go into a Victualling-house , or a Brothel-house , they neither avoid the place , &c. Christophorson , no doubt , followed Nicephorus's exposition , who ( book 14. chap. 50. ) has rendred Evagrius's words thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They eat without affection and commotion of minde , although [ it be ] in a Victualling-house , or baudy-house , if there be a necessity of doing this . But I have restored this place from the incomparable Florent . M. S. in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if need so requires [ they cat ] with Victuallers or Retailers of Provision . What a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , and how he differed from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I think every body knows . How much a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differed from a Merchant ; so much a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differed from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The old Glosses render ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine dardanarium , one that buys provisions to sell them againe . Vales. * Or , tyrannize over . i The conjecture of Learned men displeases me not ; who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and will not answer to , &c. ] have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are not to be inclined to , &c. Which latter reading Christophorson has followed , as 't is apparent from his Version . Notwithstanding , Nicephorus has retained the vulgar reading , to wit , that first mentioned . Vales. * That is , the Monastick Law. † Forceth , or , urgeth . k Johannes Langus expounds these words concerning the present and future life . For he has rendred the place of his Nicephorus in this manner : Vitam utramque illi ▪ &c. They do so complicate and conjoyn both lives , to wit , the future , &c. But , in my judgment , by these words [ both sorts of life ] the Secular , and Monastick life are to be understood : which is , plainly confirmed by Evagrius's following words . For he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and performing all other things agreeable to their former life . Vales. l The reading of this place i● truer in Nicephorus , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excepting only that they do not want necessaries , nor are limited to any place . Vales. m Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laborious , I think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intent , or continued . For I have found , that these two words are frequently confounded in Manuscript copies . Vales. n Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. o We owe the amendment of this place to the Florent . M. S. in which Copy . instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is plainly written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the desires of their neighbours . S r Henry Savil had drawn a line under this place , signifying thereby , that there was a fault here . But he saw not how it was to be mended . Nicephorus also retains the vulgar reading . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Tellerian M. S. pleases me better ; which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing desired by them ; ] this to me seems more elegant . Vales. * Or , Excellence . † Or. in the following History . Notes for div A38749-e547440 * Or , declaring his Empire . † Or , discourse . * Or , he was crowned with . a Instead of [ Patriscus ] it must be Priscus , which is the reading in the Tellerian M. S. and in Nicephorus book 15. This is the Priscus , out of whose books of History we have the Excerptae Legationes , ● Vales. * Or , endeavouring . * Or , pardoned , or , forgave . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus has rendred it well , thus , ut in eo militiae nomen daret , that he might list , [ or , enter ] himself a Souldier therein . Not that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does exactly import the same with nomen dare , to list , or , enter , or , enroll . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie , to desire and to sue for . So Dionys. Halicarnasseus , about the close of his 11 th book , uses this phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sue for an office . But , Appian usually words it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so does the Old Author in Suidas , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now , Candidates , when they sued for an office , were wont nomen suum profiteri , to tell their name and be inrolled . Johannes Langus renders it , Militare Sacramentum dicere , to say the Military Oath . Which Version I disprove of . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the album militare , the Muster-Roll , wherein the names of all the Souldiers were registred . Vegetius , book 2. chap. 5. terms it Matriculam , the List of Souldiers . Evagrius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense , hereafter in this chapter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they registred Marcianus ( who was likewise called Augustus ) in the Muster-Roll . Further , the names of the Souldiers were inserted into the Muster-Roll , before they had said the Oath ; as Vegetius attests in the forequoted place . Candidus Isaurus makes use of the same term , in his first book Histor ▪ where his words concerning Leo are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who was of that Dacia in Illyricum ; having been registred in a Military Company . Vales. c The words of Procopius , which Evagrius points to here , were heretofore extant in the first book of his Vandalicks . But now they are wanting in the Augustane Edition , at pag. 96. For there is a defect in the Greek Text there , after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Glorification . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those persons that were employed in the answers , &c. † Or , the determination of Orthodoxy . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The defender of the Emperours person , or , his Protectour . Chrysaphius is thus termed by Priscus Rhetor , in his Excerpt . Legationum . The Author of the Alexandrian Chronicle calls him Spatharius , which we may render Esquire of the Emperours body . He is termed Spatharius also in Gestis de nomine Acacii , which Jacobus Sirmondus hath set forth . Vales. b Theophanes in his Chronicon relates that Theodosius Junior , who then made his Residence at Chalcedon , by the impulse of Chrysaphius commanded Flavianus , ( newly ordained Bishop of Constantinople , ) that for his ordination he should send him the Eulogiae , [ that is , the Loaves of Benediction , or , pieces of the Blessed bread , See Socrat. book 7. chap. 12. note ( b ; ) and also Meur●ius's Glossary , at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] And when Flavianus had sent white loaves , in the name of a Benediction , Chrysaphius made answer , that the Emperour demanded golden Eulogiae . In answer to which Flavianus wrote back , that he had no money which he could send , unless instead of money he should present him with the sacred Vessels of the Church . And this thing , as Theophanes says , raised a deadly grudge between Chrysaphius and Flavianus . Vales. * Or , by pious Letters . c Zacharias Rhetor wrote an Ecclesiastick History from the beginning of the Emperour Marcianus's Reign ( as it may be conjectured from this place , ) untill the Reign of Anastasius . But , he wrote not with sincerity and moderation ( as an History ought to be written , ) but was corrupted with favour and hatred , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with affection and partiality , as Evagrius says . Evagrius attests the same concerning him , in book 3. chap. 7. And in chap. 18. of his third book , he accuses the same Zacharias of negligence . Vales. d In the Florentine M. S. the reading of this place is more entire , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And we have rendred it accordingly . Vales. In Robert Stephens Edition , the words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Exile ] are wanting . * Or , hill . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Valesius renders thus : serenitate renidentia , shining , or , glistering by reason of their calmness . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it signifies shells , or , sand full of little stones . ‖ Court , or , Courtyard . a I have mended this place from the Florentine M. S. after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost alike . Nevertheless , Nicephorus has followed the vulgar reading , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , inform of a Cupolo . or Cuppolo ; as the Italians now term it . Harpocration ( in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) tells us , that the place where the Prytanes ( who were a sort of Magistrates amongst the Athenians ) eat , was termed Tholus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( continues he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by some 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , an Arbour ) because 't is built round , in that form , like an hat with an high round crown . c 'T is strange that Translatours should not have perceived the fault of this place : for what can the sense be of these words ; Sub his columnis tabulatum est sublime , &c. vnder these pillars there is an high chamber , &c , according as Christophorson has rendred it ? Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under these ] it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over these ; which is the reading in Nicephorus ; his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which Langus renders thus : Super quibus porticus ( ublimis eâdem sub Testudine constructa est , ●ver which [ pillars ] there is an high Gallery built under the same Roof . Vales. * Or , upper-Room . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus and Christophorson render it Sacrarium , a Vestry , or little Chappell . Musculus translates it adytum , a secret place in a Church to which few have access . Which I approve not of . I have rather rendred it tumulum , a Tomb , or Monument . For that is the import of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Hesychius and Suidas do attest . But , by a Tomb , or Monument , I mean a place fenced in with Barrs made lattise ▪ wise , in the midst whereof was that silver-chest wherein the Reliques of the holy Martyr Euphemia were deposited . For , that it was so , is apparent from Evagrius's following words . Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macra , I think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arke . Truly , I do not see what sense there can be in the vul●●r reading ; in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same ; nor is it a proper name , but an adjective . 'T is better therefore to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arke . Some persons , says Evagrius , term the Martyrs Che●● , Arcam , the Arke . For so the Latines term it . The Old Glosses render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arca ●unebris , an arke , or chest , for the dead . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours understood not this place . Musculus and Christophorson made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Musculus renders it thus : Ut circa templum ad honorem ejus jucundentur praecipit , and orders them that in honour of her they should be merry about the Temple . And Christophorson translates it thus : Jubet ut in ipso templo festum deliciis , & opiparis epulis celebrent , she order● that in the very Church they should celebrate a feast with dainties and sumptuous banquets . But , Evagrius's following words do altogether refute this emendation . For , he adds not one word at this place , which may in any wise belong to luxury or delicious food . Nicephorus has indeed retained the vulgar reading : but has explained it ill , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , as Langus has rendred it , ut miraculorum talium fructum perciperent , est cohortata , she exhorteth them , that they should freely partake of the fruit of such miracles . But Nicephorus added these words of his own head ; nor has he comprehended Evagrius's meaning ; in regard Evagrius speaks not here of more miracles , but of one only miracle , to wit , the bloud flowing out of the Tomb of the holy Martyr . I have followed the ordinary reading , and have explained this place in the simple and obvious sense concerning the making of a Vintage . Which agrees exactly with Evagrius's following words . For the bloud , which in a most plentifull manner was press't out of the blessed Martyrs reliques , was not unlike wine , which is squeezed out of prest grapes . Besides , the Festivall day of the holy Euphemia sell on the time of Vintage , to wit , on the sixteenth of September , as we are informed from the Greek Menologie . Vales. g I am of the same opinion with Learned men , who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But moreover ] have long since altered the reading , and made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is , &c. Which emendation is confirmed by the Tellerian Manuscript , and by Nicephorus . Further , Langus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the term here used , ) fenestellam , a little window : Christophorson translates it transennam , a Loup , or , Casement . I ( as Musculus has done , ) had rather render it foramen , an hole . For Sozomen terms it thus , book . 9. chap. 2. where I have made more remarkes concerning such little windows as these , which were made in the Capsae [ chests wherein were laid the Reliques ] of the Martyrs . Vales. * Or , which things are magnificently celebrated . † Or , require . ‖ Or , cuts in sunder . * Or , exposed , or , obvious . † Or , he is filled with . ‖ Or , which is gathered . h The term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reliques ] is wanting in the Kings , the Florentine , and Tellerian Manuscripts , and likewise in Robert Stephens's Edition . Nor have the Geneva-Printers done well , who from Christophorson's books put this word in here , whereas it is in no wise necessary at this place , nor is it confirmed by the testimony of any written copy . For , those various readings which are produced from Christophorson's books , are for the most part nothing else but the conjectures of learned men . This whole passage therefore ought to be written as 't is read in the Tellerian and Florentine Manuscripts ; to wit thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of it self demonstrates the [ virtue and ] power of those things that produce it . And so Nicephorus read : for he has exprest this place of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which gives an indication of the power of that thing which produceth it . a This whole Preface , as far as these words always Augusti , is wanting in the Kings , and Florentine , and Tellerian Manuscripts . Christophorson was the first that put in these words , from the Acts of the Chalced●● Councill ; notwithstanding , they seem not at all necessary at this place . Vales. The said Preface is wanting in Stephens's , Edition ; where also , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Eusebius , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning Eusebius . ] b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those who perform the Priesthood , ] it must without doubt be written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those who are reckoned amongst the Ecclesiasticks ; ] as the reading is in the first Action of the Chalcedon Councill , where this supplicatory Libell of Bishop ▪ Eusebius to the Emperour Marcianus is recorded . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is worshipped ▪ ] I doubt not but Evagrius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you worship . 'T is certain in the first Action of the Chalcedon Councill , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worshipping . Which though it be corrupt , nevertheless confirms our emendation . Vales. * Or , the things under the Sun. * 'T is Ironically spoken . † Or , found . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an holy character , or , name . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Socrat. book . 7. chap. 36. note ( b. ) † Or , formed , or , made up into , &c. ‖ Or , within those things agitated at Chalcedon . * Or , detected . d This is the sentence , which the most magnificent Judges who were present at the Chalcedon Councill , pronounc't after an hearing of the Cause : which sentence is recorded in the very same words , in the first Action of the Chalcedon Councill . pag. 152. Edit . Bin. Notwithstanding , 't is a wonder to me , that Christophorson had not seen this , who has confused and disturbed all things at this place in such a manner , that you can extract nothing of sound sense from his version . That which disturbed him , was his seeing the Secular Magistrates in a Councill of Bishops and their pronouncing sentence as Judges . But Christophorson ought to have considered , that those Magistrates concerned not themselves in the Cause of the Faith , but le●t the Bishops a free right and power of determining concerning that matter . Indeed , at such time as the Rule of Faith was drawn up by the Bishops convened at Chalcedon , these very Magistrates , who before had often moved the Councill that the might be done , would not be present at the Session of Bishops . But in the business between Eusebius Bishop of Dorylaeum and Dioscorus of Alexandria , in which affair nothing was treated of concerning the Faith , but concerning violence , fraud , and other crimes : in this business , I say , the Secular Magistrates had a right to pronounce sentence . Which nevertheless was not a definitive sentence , but an Interlocution only , as 't is apparent from the Acts of the Councill . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the first Action of the Chalcedon Councill , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more perfect and compleat . In the compen●ium of the Acts of this Synod , which Evagrius has subjoyned at the close of this book , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Florent . and Tellerian Manuscripts at this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. In Robert Stephens , the reading is the same with that at the beginning of this note . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishop of Armonia ▪ The same fault occurs in the Compendium of the Acts of the Chalcedon Councill , which is extant at the end of this book . Notwithstanding , 't is manifest , that it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Ancyra , agreeable to the reading in the first Action of the Chalcedon Councill . Vales. In Robert Stephens the reading is [ of Armenia . ] * Or , made strangers to . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the divine ●eight● . ‖ Or , pronounced sentence . g This sentence pronounc't by the Deputies of the Apostolick See , is extant in the third Action of the Chalcedon Councill , pag. 192. Vales. * Dioscorus's . † Dioscorus . h In the third Action of the Chalcedon-Councill , this place is otherwise read , to wit , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Holy Churches over the whole world have been tempted , or tryed . Vales. i Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ] in the Acts of the Chalcedon-Councill , the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Vales. k These words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of judging , or , of judgment , ] are wanting in the Kings , in the Tellerian , and in the Florentine Manuscripts ; and they are put into the Geneva Edition , from Christophorson's books . They occur indeed in the Acts of the Chalcedon-Councill ; but to me they seem not very necessary . Vales. In Rob. Stephens's Edition , they are wanting . * Or , second . † See chap. 18. note ( x. ) * Or , hath estranged him . l In the Acts of the Chalcedon-Councill , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will Decree . Which in my judgment is right . For the future tense is in this place put for the Imperative mood . For , whereas the Legates of the Apostolick See do here speak to the Synod , they would not use the Imperative ; because it seems more arrogant . They made use therefore of the future tense , as being the softer and more modest mode of expression . Notwithstanding , The old Translatour of the Chalcedon Council has rendred it in the Imperative mood . In Nic●phorus , book 15. chap. 30. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vales. In Robert Stephens's Edition , and in the Greek Text here , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth Decree ; which perhaps is the ●ruer reading . m This definition of the Faith is contained in the Fifth Action of the Chalcedon-Synod . 'T is extant also in Nicephorus , book 15. chap. 6. Vales. * Jo. 14. 27. † Or , opinions . * That is , the Constantinopolitane Creed ▪ at the drawing up whereof there were 150 Fathers . See Socrat ▪ book 5. c. 9. n The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enemies ] is wanting in the Acts of the Chalcedon Councill : and the reading of this whole place is thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Those who attempt to reject and abrogate the Preaching of the Truth by their , &c. Which reading seems to me far better . Vales. * Or , bred , or , brought forth . * Or , stop up . † Or , Preaching . ‖ That is , the Nicen● Creed . * Or , fight against . o Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do reproach [ so ] impudently ] it must doubtless be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do rave [ so ] impudently ; ] agreeable to the reading in the Florentine M. S. and in the Acts of the Chalcedon ▪ Synod . Vales. p The reading here ▪ and in Nicephorus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which Letter agrees with the confession of the Great Peter , &c. But , the contexture of the words does necessarily require , that we should read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in regard it agrees &c. and so 't is written in the Acts of the Chalcedon-Synod . Vales. * Or , resists . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Acts of the Chalcedon Synod , this place is worded otherwise , to wit , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To confess our Lord Jesus Christ [ to be ] one and the same Son , with one consent we do all teach and declare . Which reading seems to me to be far the truer . Vales. * Or , known . † Or , runs together into one , &c. * Or , estranged from . † Or , alienated from the Clergy . ‖ Removed , or , put to flight . * Or , recalled . † Constantinople . ● ‖ Or , in regard it was the second after the elder Rome . * Or , was condemned to dwell at , &c. a I have restored this place from the Florentine Manuscript ; to which agrees Nicephorus , book 15. chap. 8. Christophorson had mended it very ill , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Praefect of Thebaïs came at that time to Alexandria . But , the Province of Thebaïs was not governed by a Praefect ; but by a President , as we are informed from the Notitia Imperii Romani . Besides , Priscus Rhetor says not , that the Governour of the Province of Thebaïs , but that he himself came then to Alexandria . Priscus had indeed been long conversant in the Province Thebaïs , with Maximinus the Commander , whose Councellour and Assessour he was , when he waged war against the Nubae and Blemmyae , as himself informs us in his Excerpt , Legationum . In the Tellerian Manuscript , I found this place written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , came by Alexandria from the Province of Thebaïs . But I should rather write it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. came to Alexandria out of the Province of Thebais . Vales. In Robert Stephens the reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Nicephorus has added some passages here concerning Serapis's Temple , which are sufficiently profound , and which I remember not to have read any where else . Therefore I conjecture , that Nicephorus wrote these passages out of Priscus Rhetor's History , which then was extant entire . Vales. See Nicephorus's Eccles. Histor. book 15. chap. 8. c Of this Florus ( who was Praefectus Augustalis and also Dux of Egypt , ) Jordanes has made mention in his book De Successione Regnorum , where he writes thus concerning the Emperour Marcianus : Nobades Blemmyesque Aethiopia pr●olapsos , &c. He appeased the Nobades and the Blemmyes , ( who had fallen down from Aethiopia , ) by Florus Procurator of the City Alexandria , and drove them from the Territories of the Romans . This Florus had succeeded Theodorus the Augustalis , as we are informed from Liberatus's Breviarium , chap. 14. Under whom Proterius is ordained Bishop , and that Sedition ( which Evagrius describes here , ) was raised at Alexandria , in the year of Christ 452. On account of which Sedition ▪ whenas the publick [ allowance of ] bread-corn , ( which was wont to be delivered out to the Alexandrians , ) the Baths also , and Shows , by the Emperour's order had been taken from the Inhabitants of Alexandria ; the multitude mer together in the Cirque , and entreated Florus the Praefectus Augustalis , who was come to Alexandria a little before this , that these things might be restored to them . Therefore , this hapned on the year of Christ 453. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the Citizens of Alexandria , as well as to those of Rome and Constantinople , Loaves of bread were every day delivered out ; as we are informed from the fourteenth book of the Theodosian Code , Tit. De Frumento Alexandrino . But who had been the Beginner of this thing , 't is uncertain . Diocletian was the first [ Emperour ] who bestowed the Pa●is Castrensis [ the Camp-bread ] upon the Alexandrians , as the Author of the Alexandrian Chronicle relates at Constantius Caesar's and Maximianus Jovius Caesar's fourth Cousulate ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on this year the Panis Castrensis was given at Alexandria by Diocletian . Which passage occurs in the very same words in the Chronologicall Excerptions set forth by Scaliger at the end of Eusebius's Chronicon . Procopius ( in his Anecdot . pag. 119. ) says this Bread-corn was allowed by Diocletian to the poor only of the City Alexandria . Which when the Citizens of that City had in after times divided amongst themselves , they then transmitted it to their posterity . Procopius's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Diocletian having been made Emperour of the Romans , Decreed , that a vast quantity of Bread-corn should every year be given by the people to the indigent Alexandrians . The people having at that time quarrelled amongst their own selves about this [ Bread-corn , ] transmitted it to their descendants even to this day . In which words of Procopius's there is a very great fault , which Nicolaus Alemannus ( a person otherwise of incomparable Learning ) perceived not . For instead of these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the people , ] it must undoubtedly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the publick stock of Corn laid up for the Emperours use . ] And , a little after , instead of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people having at that time quarrelled amongst themselves about this Bread-corn ; ] it must be thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people having at that time privately given this [ Bread-corn ] amongst their own selves . ] Than which emendation there is nothing more certain . Further , long before Diocletian , to wit , in the times of Dionysius Alexandrinus , the Omogerontes of the City Alexandria received Bread-corn out of the publick stock , as Dionysius Alexandrinus informs us in his Epistle to Hierax the Bishop ; which Letter Eusebius records , Eccles. Hist. book 7. chap. 21 ; where see note ( e. ) Therefore Diocletianus augmented , rather than began , this distribution of Bread-corn at Alexandria . Vales. e Translatours understood not this place , as 't is apparent from their Versions . For they thought that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his ] was to be referred to Florus ; when as it ought to be referred to Priscus Rhetor , out of whose History Evagrius has transcribed all these passages . For , Priscus Rhetor , in regard he was then conversant at Alexandria , gave Florus this advice , that he should go to the Cirque ; in which place the Alexandrian populace were gathered together , and with great out ▪ cries required Florus to come thither . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole society of Monks . f Christophorson has rendred this place ill , after this manner : in sancto die festo Resurrectionis , Theodosium designant Episcopum , on the Holy Festival day of the Resurrection , they choose Theodosius Bishop . Musculus renders it righter , thus , ordinarunt in Ecclesiâ Sanctae Resurrectionis , Theodosium illum , &c. in the Church of the Holy Resurrection , they ordained that Theodosius , &c. Concerning this Church of the Holy Resurrection I have made several remarks in my Notes on Ensebius's Life of Constantine . [ See Valesius's Letter to a friend , De Anastasi & Martyrio Hierosolymitano , which Letter he has published at pag. 304. of his notes on Eusebius . ] But , concerning this Theodosius , who invaded the See of Jerusalem , consult Baronius at the year of Christ 452. Vales. g Instead of Aclison , it must without doubt be Alcison ▪ a● the reading is in Nicephorus . These Letters of the Monks of Palestine to Alcison , are recorded by Evagrius , book 3. chap. 31. At which place we will say more concerning Alcison . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil had made this remark at the side of his Copy , fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by . So , 't is certain , Christo. phorson and Musculus read ; and so we have rendred it . I am very confident also , that Evagrius wrote it thus . But , Transcribers of books are wont frequently to mistake in these two praepositions , as 't is known to those persons who have read over Manuscript copies . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had received Dioscorus . S r Henry Savil had made a remark at the margin of his Copy , that perhaps the reading should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had laid hands upon , ] which reading displeases me not . Nevertheless , I had rather write it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which reading I have followed in my Version . Nor does Nicephorus ( book 15. chap. 9. ) seem to have read otherwise , who has exprest this passage in Evagrius thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had been an enemy to Dioscorus at Alexandria . But Musculus and Christophorson saw nothing in the rendition of this place . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have corrected this place by the Florentine Manuscript , in which Copy 't is read thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To this person came [ the Inhabitants of ] many Cities in the Palestines . It had been so agreed between the Bishops of Antioch and Jerusalem in the Synod of Chalcedon , that the Three Palestines should be under the disposition of the Bishop of Jerusalem . Vales. l Evagrius means the Praepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ that is , in and of , ] which differ one from the other in one Letter . The Catholicks confest Christ in two Natures . The Hereticks asserted , that he consisted of two Natures , but , which had grown together and were become one Nature . For , after the Union of the Word , they affirmed , that the Nature of Christ was one . Vales. m I am of the same opinion with the Learned , who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pronouncing ; which is the same with the reading in Nicephorus . And so Christophorson read ; who notwithstanding , in the rendition of this place , has in no wise exprest Evagrius's meaning . In the Tellerian Manuscript , I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pronouncing ▪ Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ confessing ] is to be expunged , in regard 't is superfluous . It occurs not in Nicephorus , and S r Henry Savil , in his Copy , had drawn a line under it . Vales. * Or , passing into . † Or , not relinquish't by the other . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which may also be rendred , according to a peculiar mode of expression : but 't is an uncouth phrase , not often to be met with , especially in such a sense as 't is here used . * Or , about their opinion of God. * Or , a scarcity of showers of rain . * The Famine and the Pestilence . * Or , proceeded on . † Or , in a miserable manner removes from amongst men . * Or , inexorable . † Or , Libya . * Or , his saith . † Or , On●richus . * Constantinople . a After Valentinianus Placidus's death , and after the murder of Maximus , Avitus was proclaimed Emperour , first at Tolouse , and then at Orlcance , in Valentinianus's eighth Consulate [ which he bore ] with Anthemius , in the year of Christ 455 , on the sixth of the Ides of July ; as 't is recorded in the Old Chronicon , which Cuspinianus first published in his Fasti. On the year following , the same Avitus was Consul , as 't is related in the Fasti which Jacobus Sirmondus has publish't under the name of Idatius : and on the same year he was deposed at Placentia , as Marius and Cassiodorus inform us in their Fasti , as likewise that Old Chronographer put forth by Cuspinianus . But , on what day , and in what month Avitus resigned the Empire , I do not find declared by the Ancients . Indeed , Sigonius ( in his fourteenth book de Occidentali Imperio , ) writes , that Avitus resigned the Empire on the sixteenth of the Calends of June . But Sigonius quotes no Author of this thing . The words of Cuspinianus's Old Chronographer are these : Joanne & Varane Coss. captus est Imp. Avitus , &c. In the Consulate of Joannes and Varanes , the Emperour Avitus is taken at Placentia by Ricimeres master of the Milice . And his Patritius Messianus is slain , on the sixteenth of the Calends of June . From this place therefore Sigonius , induced thereto by conjectures , thought that Avitus had put off his purple , and that Messianus had been slain , on one and the same day ; although the Old Chronographer affirms not that . For , that sixteenth of the Calends of June is referred to the murder of Messianus , not to Avitus's deposition . 'T is certain , if what Evagrius relates here be true , ( viz. that Avitus reigned eight months , ) his deposition must necessarily fall on the month of March in the year 456. Idatius , in his Chronicon , seems to attribute three years Reign to Avitus . For , his words are these : Avitus tertio anno posteaquam à Gallis & à Gotthis factus suerat Imperator , caret Imperio , Gotthorum promisso destitutus auxilio , caret & vitâ , Avitus on the third year after he had been made Emperour by the Galli and the Gotthi , wants his Empire , being disappointed of the promised assistance of the Gotthi , is deprived of his life also . But , in the Manuscript Copy , which Jacobus Sirmondus made use of , this place is read thus : Tertio anno , Avitus septimo mense posteaquam à Gallis & à Gotthis factus fuerat Imperator , &c. On the third year , Avitus on the seventh month after he had been made Emperour by the Galli and Gotthi , &c. Jacobus Sirmondus , perceiving that these two were inconsistent , omitted these two words [ septimo mense , on the seventh month ] in his Edition ; but he had done better , if he had expunged these two [ tertio anno , on the third year . ] For Avitus did not reign three years , but seven or eight months only , which months were part of two Consulates . For which reason 't is affirmed by some Writers , that he reigned two years . Cedrenus , 't is certain , writes thus in his Chronicon . Vales. b Musculus and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Pestilence . Which reading is in my judgment truer than the other , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Famine . For , 't is not probable , that Avitus ( who after he had resigned the Empire , was made Bishop of Placentia , as Victor Tunonensis , and Marius in his Chronicon , do relate ; ) should have dyed by Famine . Notwithstanding , Nicephorus has retained the Vulgar reading . Vales. In Robert Stephens the reading is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Famine . ] c Majorianus [ or Majourinus ] governed the Roman Empire four years and as many months , as the Old Chronographer publisht by Cuspinianus informs us ▪ to whom agree Idatius and Marcellinus in his Chronicon . Severus , who succeeded him , reigned almost the same space of years , as the same writers relate . But these things hapned after the death of the Emperour Marcianus , during Leo Augustus's government of the Eastern Empire . Vales. a Evagrius is out . Marcianus Augustus dyed in the Consulate of Constantinus and Rusus , on the year of Christ 457 , in the month February . Majorianus was proclaimed Emperour at Ravenna in the same year , on the Calends of Aprill , that is , almost two months after Marcianus's death . To whom succeeded Severus , on the year of Christ 461 , in the Consulate of Severinus and Dagalaï●us , almost five years after the Emperour Marcianus's death . Further , this Severus was by another name termed Serpentius , as Theophanes informs us in his Chronicon , pag. 97 , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Severus , called also Serpentius , was Proclaimed . For so it must be read , as the most Learned Franciscus Combesisius has rightly conjectured . 'T is certain , in the Alexandrian Chronicle he is so termed . For , on the fifteenth Indiction , Leo Augustus is put Consul the second time with Serpentinus . Now , 't is manifestly known , that on this year Severus Augustus was Consul with Leo. For so Cassiodorus relates in his Fasti , and also the Old Authour publish't by Cuspinianus . Vales. b Marcianus reigned six years and as many months , as Marcellinus relates , and Victor Tunonensis in his Chronicon . He began his Reign in the year of Christ 450 , on the eighth of the Calends of September , on the fifth Feria , as 't is recorded in the Alexandrian Chronicle . And he dyed on the year of Christ 457. about the close of the month January , as Theodorus Lector informs us , with whom agrees the Author of the Alexandrian Chronicle . For this Authour says , that Leo , who succeeded Marcianus , was proclaimed in the month Peritius , on the seventh of the Ides of February . So Marcianus reigned six years five months and some few days . Vales. c Nicephorus has interlined this place after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having left his Empire a monument to all men . Christophorson followed the same sense , as 't is apparent from his rendition . For he translates it thus : Exemplari verè Regio omnibus ad intuendum relicto , A truly Royall Exemplar being left [ by him ] to the view of all persons . Musculus has rendred it in this manner ; Et memoriam sui verè Imperialem apud cunctos mortales reliquisset , And had left a truly Imperial memory of his own self amongst all mortalls . But Evagrius does not say this , but that a monument manifestly Royall was left by Marcianus amongst all men . Now , that monument can be nothing else , than either his own life religiously spent , or rather the Chalcedon Synod , which he had ordered to be convened , to take away the dissentions of the Church , and whereat he himself , agreeable to the Example of Constantine the Great , would be present . In regard therefore , that Synod had been convened and perfected by his labour and diligence , it may deservedly be stiled the Work and Monument of the Emperour Marcianus . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine M. S. the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notwithstanding , the Rules of Grammar require that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S r Henry Savil had remarked at the margin of his Copy . Suidas in his Lexicon explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , promiscuous , extraneous persons , such as are brought in unawares . — Nicophorus has explained this word elegantly thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a numerous multitude , and which comes from any place whatever . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Something seems to be wanting here , which may perhaps be supplyed , by adding a Praeposition , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breaks out into violence and rage . Vales. f In the incomparable Florentine and Tellerian M. SS . this place is written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has explained this place excellently well , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And they say , that every one who will make use of an obvious [ light , or triviall ] occasion , may quickly enrage the people [ and incite them ] to a Sedition . Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For he renders it thus : Aiunt plebtium quemque modò ipse voluerit principium dare , &c. They say that every ordinary fellow , provided he be willing to give the Onset , may inflame that City [ and excite it ] to a popular and civil Sedition . But I approve not of this emendation . For , what shall become of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? I embrace therefore the reading in the Florent . aud Tellerian M. SS . viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and render the whole passage thus : 'T is therefore for certain reported , that any one there who [ makes complaint ] of the breaking any thing of small value [ to wit , a glass vessel , pot , or any such like thing , which he carries , ] may incite the City to a popular Tumult . Pollio ( in Emilianus ) confirms the same , where he speaks thus concerning the Egyptians in general : Et hoc familiare est populo Aegyptiorum , &c. And this is usual with the Egyptians , that , like furious and madmen , upon any triviall occasions they may be induced [ to involve ] the Publick in the greatest dangers . On account of their being past by unsaluted , by reason of their not having a place allowed them in the Baths , because their flesh and pot-herbs may have been taken from them , on account of their servile shooes , and other such like occasions as these , they have by Sedition often arrived at the highest peril of the Republick . Vales. g The passage in Herodotus , which Evagrius points at here , occurs in B. 2. of his History , pag. 157 , Edit . Paul. Stephens , 1618. Vales. h The Great Church of the City Alexandria , was termed Caesaria , as Epiphanius informs us , in Hares . Arian , and Liberatus , in his Breviarium , cap. 18. But Socrates ( Book 7. chap. 15. ) says the name of that Church was Caesarium . Athanasius declares the reason of this Appellation ( in his Epist. ad Solitar . ) to wit , because that Church had been built in a place which heretofore was called the Caesarium , that is , the Temple of the Caesars . There had been a School in the same place also , and a pallace of the Emperour Adrian's , which in succeeding times was termed Licinius's Pallace , as Epiphanius attests . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mean Eutyches ; and so Valesius renders it . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with exile . ‖ Or , having observed the time . * Or , rest . ‖ Or , fellows that may be bought . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the true import of which words is ( if our English tongue would bear such an expression , ) has swell'd himself into . i I have mended this place from the Florentine M. S. in which Copy ( instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and moreover , receiving ordination from two ; ) the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as if he could have received ordination from two [ Bishops . ] In the fourth Canon of the Nicene Councill , 't is in express words established , that a Bishop is to be ordained by at least three Bishops of his own Province . The old Translatour of this Letter read as we do : whose version is extant in The third part of the Chalcedon Synod . Where his Rendition is this , tanquam manus impositionem suscepturus a duobus , as if about to receive imposition of hands ▪ from two . Vales. * Rom. 12. 19. † Viz. the Baptistery . * Wherewith the Baptistery was encompassed . † Or , reverence . k Liberatus ( in his Breviarium , chap. 15. ) relates , that Proterius was not murdered on the Festival of Easter , but three days before . For these are his words : Et ante triduum Paschae , &c. And on the third day before Easter , whereon the Lords Supper is celebrated , Proterius of holy memory is by the multitudes themselves shut up in the Church , whither out of fear he had be taken himself . And there on the same day in the Baptistery , he is slain , torn in pieces , cast out , and his Corps is burnt , and his ashes are strewed into the winds . All which Liberatus has almost word for word written out of the Gesta de nomine Acacii , which we owe to Jacobus Sirmondus . Vales. l Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it must undoubtedly be written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cutting it in pieces , or , limb from limb . Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reading in the Florent . M. S. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is a very small difference . Nicephorus confirms our Emendation , at book 15. chap. 17 ; who has it expresly written as I had conjectured . Further , this Supplicatory-Libell of the Bishops of the Egyptick Dioecesis to the Emperour Leo , if any one has a mind to read it entire , occurs in Latine , in the third part of the Chalcedon Synod , chap. 11. Vales. * Or , under the Government of the Romans . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who th●se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and who were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have already shown inmy Notes on Amm. Marcellinus , pag. 14. and pag. 22● . [ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom we render the Honorati , were those persons who bore the Civill dignities us well in the Cities , as in the Provinces ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Decuriones . ] Gregorius Nazianzenus joyns them both together , in his 49 th Epistle to Olympius , where his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , all the Citizens , the Decuriones , and the Honorati . The same Gregorius , in his 22 d Epistle to the Casarienses , joyns the same persons both together , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , all those who are of the Order of the Honorati , and of the Decuriones . The old Translatour therefore of this Letter , renders this passage truly , thus , Honorati & Curiales & Naucleri , the Honorati , the Curiales , and the Naucleri . The Naucleri were the Masters of the Vessells in the River Nyle , who conveyed the Corn and publick Provisions from Egypt to Constantinople . Aurelianus seems to have instituted their Body , as he himself shews in his Epistle to Arabianus , which is cited by Vopiscus . These Naucleri , or Navicularii were a society of Sea-faring men , ordained for Transportation of Corn and publick Provisions in severall quarters of the Empire ; ( for there was a Body of them in the East , another in Africk , and a third at Alexandria ; ) they were a set number , and transported the said provisions at their own expence , succeeding by turns in the charge and burthen ; to which their sons and heirs were lyable , as were also those who possest their estates after them , according to that proportion which they possessed . To this Function they were always obnoxious , so that scarcely could they be excused by any great honour obtained . They were forced to build Ships and Vessells of certain burthens ; but the materialls for them were supplied by the Country . Their charge was great , and so were their priviledges , as may be seen by Various laws extant concerning them in the Theodofian Code . Vales. b I am of the same opinion with S r Henry Savill , who at the margin of his Copy had remarkt , that in his judgment the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contained : so Christophorson read ; and 't is so in Nicephorus , book 15. chap. 18. Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given , or , exhibited . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a speciall Greek term . * Or , give a fit form . * Or , lead an unfurnish's and immateriall life : he means the Monks . † Or , upon . c Nicephorus Callistus terms this Jacobus , Nisibenus , and adds , that mention is made , as well of him , as of Varadatus [ or , Baradatus , ] by Theodoret in his Historia Religiosa . Notwithstanding , Theodoret , in chap. 21. of his Historia Religiosa does not say , that Jacobus was a Nisibene ; which thing Theodoret would not in any wise have omitted , if Jacobus had indeed been a Nisibene . For , whereas he notes , that this Latter Jacobus was like the former Jacobus Nisibenus , not only in name , but in manners , and dignity , ( for both of them were Priests ; ) if he had been a Nisibene also , Theodoret would in no wise have omitted that at that place . Neither , does Theodorus ▪ Lector ( Collectan ▪ book 1. ) make this Latter Jacobus , who answered Leo Augustus's Circular Letters , a Nisibene ; nor y●● Theophanes in his Chronicon , pag. 96. There is also extant an Epistle of Theodoret's , written to this Jacobus , in which he terms him a Presbyter and a Monk. Instead of Baradatus , Theophanes stiles him Bardas , corruptly as I think . In the Third part of the Chalcedon Synod , pag. 375. amongst the Monks , to whom the Emperour Leo wrote Letters , the first named is the Monk Jacobus Nisibenus , then Symeones and Baradatus . Ephremius Bishop of Antioch makes mention of them also , in his Epistle ad Monachos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Severianos ; and in his third Oration , which he wrote to the Monks Domnus and Johannes , as it occurs in Photius . Vales. a I am of the same mind with Christophorson and S r Henry Savil ; who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having been illegally ] have mended it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as having been illegally performed . ] 'T is certain , in these books of Evagrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was most frequently put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we , following the authority of the M. S. Copies , have mended . But at this place , in regard the Manuscript Copies differed not from the printed ones , we scrupled the altering of any thing . Vales. b The name of this Silentiarius was wanting in the ordinary Editions , and in Nicephorus . We have put it in , from the incomparable ●●orentine Manuscript ; wherein 't is plainly and expressly written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Diomedes the Silentiarius . Concerning the Silentiarii I have heretofore observed something in my Notes on Amm. Marcellinus . Vales. c Nicolaus Alemannus ( in his Historicall Notes on Procopius's Historia Arcana , pag. 103 , Edit . Lugd. 1623 , ) tells us , that the Silentiarii , whom Procopius ▪ ( as he remarks , ) sometimes terms Domestici and Protectores , were Officers of the greatest honour about the Emperour , in regard they were of the Emperour 's inmost Chamber ; on which account they were also termed Cubicularii . He says further , that the outward Chamber ( out of which there was an immediate passage into the very Chamber of the Emperour , by reason of the silence there kept in Reverence to the Emperour , ) was termed Silentium , the Silence ; which the Greeks by a corrupt name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence these Cubicularii had the name of Silentiarii . Meursius ( in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) makes two Orders of these Officers : the first was a meaner sort of Office , their business was to command the people to be silent and quies . The other Order of the Silentiarii was far more honourable ; they were , says Meursius , over the Secrets of the Emperour , and are reckoned amongst the Clarissimi . See D r Howell's account of these Officers , Part II ▪ of his Hist. chap. 1. pag. 51. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood this place very ill , as it appears from his Version : for he renders it thus : istarum Epistotarum Exemplaria extant in litteris Leonis Imperatoris generatim ad omnes scriptis , &c. The Copies of these Epistles are extant in the Empeperour Leo's Letters , which he wrote in general to all persons , &c. But Liberatus Diaconus , in his Breviarium , chap. 15. does incomparably well declare , what these Encyclica [ that is , Circular Letters ] were , in these words . Imperator scripsit singularum civitatum Episcopis de utroque negotio , &c. The Emperour wrote to the Bishops of every City , concerning each affair , consulting what ought to be done , &c. Who return answer , that the Chalcedon Synod is to be vindicated even unto bloud : but , that Timotheus was not only not to be reckoned amongst the Bishops , but to be deprived even of the Christian Appellation . And these Epistles or Relations of all the Bishops , in one body of a book , are termed Encyclicae ▪ Further , these Encyclicae , translated almost all into Latine , are extant in the third part of the Chalcedon Synod , pag. 372 , &c. of the Cologne Edition ; an eximious piece of Ecclesiastick Antiquity , which I heartily wish were extant in Greek . There is mention made of these Encyclicae in Victor Tunonenfis's Chronicon . Vales. * Or , I would not bring a greatness upon this present work . † Or , with all suffrages . e There is mention of this Amphilochius Bishop of Side , in Photius's Bibliotheca , chap. 52. Where the Letters of Atticu● and Sisinnius Bishops of Constantinople , written to him , are recorded . The same Amphilochius was present at the Ephesine and Chalcedon Synods , as 't is apparent from the Synodick Acts. Further , Eulogius Bishop of Alexandria , book 9 , does attest , that this Amphilochius Bishop of Side , although at the beginning he had affirmed in his Letters to the Emperour Leo , that he could in no wise give his assent to the Chalcedon Synod , yet some little time after consented and subscribed to that same Synod . Eulogius's words are related by Photius in his Bibliotheca , pag. 879 ; Edit . David . Hoeschel . 1611. Vales. * The Emperour . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; See 1 Cor. 15. 8. * Or , how could he [ our Saviour ] have ●ad a place amongst so many , so great , and such Holy Fathers , unless the Holy Spirit had been with them from the beginning ? † Or , people . * See chap. 5. † Or , elect Timotheus another Bishop successour to Proterius . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also Nicephorus writes it . But in Liberatus's Breviarium , chap. 16 , this surname of Timotheus is written far otherwise . For Liberatus's words are these : Et exilio relegatur Timotheus Aelurus Chersonam arctâ custodiâ , & fit pro Proterio Timotheus c●gnomento Salophaciolus sive Asbus , And Timotheus Aelurus is conveyed into banishment to Chersona under a close guard , and in Proterius's stead Timotheus , surnamed Salophaciolus , or Asbus , is made [ Bishop . ] But in Liberatus it must be written Albus ; as Theophanes informs us in these words ( See his Chronicon , pag. 96 , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But another Timothy surnamed Albus , called also Salophaciolus , was ordained . Cedr●nus relates the same . What must we say therefore ? Shall we affirm that in Evagrius it must be written Albus , instead of Basilicus ? Or , does Salophaciolus import something that is royall ? Indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies ●ascia , which may be taken for a royall Diadem . But , nothing of certainty can be gotten out of this Surname , in regard 't is variously written in ancient writers . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ When P●●vince ▪ submitted themselves to the R●m●n Empire , 't was usual for the Emperour to cause 〈◊〉 Edict to be drawn up , and proclaimed ●penly upon the place . The Tenour whereof was , first to entitle the Emperour himself to all respects of dominion and supremacy over that people , and then secondly to abo●● from this by a popular insinuation of all possible sacredness and Liberty of the Provincialls . A particular instance hereof , as it relates to this very City Antioch ▪ is produced by M r Jo. Gregory of Oxford ( see his works pag. 156 , Edit . London , 1665 , ) from Johannes Antiochenus's M. S. Geograph . book 9● in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And when the City Antioch had yielded it self up to the subjection of the Roman Empire , an Edict of the Liberties thereof was sent by Jullus Caesar , and publickly proclaimed at Antioch upon the twentieth of M●y 〈◊〉 the Contents where of were these , AT ANTIOCH THE HOLY , SACRED AND FREE CITY , THE METROPOLITAN QUEEN , AND PRESIDENT OF THE EAST , CAIUS JULIUS CAESAR , &c. The Provinces usually returned the honour of these priviledges back upon the Emperour , by this way of acknowledgement . That they might keep the Emperour's Grace in perpetuall memory , they reckoned all their publick affairs ever after from that time ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( continues the same Johannes Antiochenus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Therefore Antioch the Great , in honour of the Emperour , fixed its Aera in Caius Julius Caesar , and made this year of Grace the first . On which account , this Aera of theirs , which precedes that of our Lords Nativity fourty eight years , was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because at the fixing hereof , the Emperour did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , publickly name himself to all the title of dominion ; and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , publickly entitle them to all priviledges a●d immunities . * Or , l●d ●o ▪ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Musculus has rendred this place very ill . But Christophorson , in regard he could not understand the meaning of these words , omitted them in his version . Indeed , this place tortured me a long while and very much . Notwithstanding , at length I found the meaning of it to be this . ▪ After Evagrius has set forth the time wherein the Earthquake hapned at Antioch , in the Reign of Leo Augustus , by certain Notes , to wit , of the year , month , week , day , and Indiction : in the last place he adds these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , that that Earthquake had hapned without any turning of the Cycles , three hundred fourty seven years compleat after that Earthquake which had hapned in Trajan's times . For this note of time hath no Cycle . But the former notes of time assigned by Evagrius , are [ notes ] of the Cycles or Periods . For , an Indiction is a Cycle of fifteen years , and a week , a month , and a year , are Circles and Periods always recurring . This therefore is my Sentiment concerning the explication of this place : Nevertheless , if any one shall produce a more certain account of this passage , I will not refuse to alter my opinion . See Evagriu● , book 3. chap. 33 ; and note ( b ) there . This place may also be taken otherwise , by changing only the accent , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That so the sense may be this . This is said to be the sixth Earthquake which shaked Antioch . No● , do I now doubt ▪ but this is the true interpretation of this plate . In the Tellerian Manuscript , I found it plainly written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sixth ] with an asperate , and the accent in the first syllable . Vales. The reading in Robert Stephens is the same with that set at the beginning of this note . In the Greek Text of Valesius's Edition , this place is pointed and accented thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which reading and punctation we have followed in our version . ‖ Or , indicti●● . c I have restored this place from the incomparable Florentine M. S. wherein 't is plainly written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , fourty and seaven . The reading in Nicephorus , at book 15. chap. 20. is altogether the same , Vales. And so 't is in Robert Stephen's Edition also ; notwithstanding Valesius's saying that he restored this place . d Baronius in his Eccelesiastick Annals , at the year of Christ 111 , says that Evagrius is mistaken , in affirming , that that Earthquake which came to pass at Antioch in Trajan's Reign , hapned on the year ( according to the Antiochians account ) 159. For , that Earthquake hapned in the Consulate of Messala and Pedo , as 't is manifest from Dion , who asserts that the Consul Pedo perished in that Earthquake . Further , the Consulate of Messala and P●do fell on the year of Christ 115 , as 't is agreed amongst all Chronologers . It was then , according to the Antiochians account , the hundredth sixty third year , not the hundredth fifty ninth year , as Evagrius says . For , the years of the Antiochians precede Christ's Nativity fourty eight years . Moreover , concerning these years of the Antiochians , amongst the Ancients the Authour of the Alexandrian Chronicle has spoken best of all , in the affairs of Julius Caesar●● but , amongst the Moderns , Dionysius Petavius [ gives us the best account hereof ] in his books de Doctrina Temporum , and in the second part of his Rationarium , chap. 14. To which Authour nevertheless I can't give my assent in this which he affirms , viz. that the beginning of these years is deduced from the month October , which was the popular [ or , ordinary ] beginning of the year amongst the Antiochians . In my Annotations on Eusebius [ See Euseb. book concerning the Martyrs of Palestine , chap. 1. note ( e. ) ] I have , in my judgment , sufficiently demonstrated , that the Antiochians began their year from the month Dius , or November . Nor , is that true which Petavius writes at the same place , viz. that the Authour of the Alexandrian Chronicle seems to deduce the beginning of these years from the month May. For the Authour of the Alexandrian Chronicle does not say that ; he affi●ms only , that the Decree of the Senate , whereby Antioch was pronounced a free City , was received by the Antiochians on the month May , and then also publickly proposed . Vales. * Or , the City . e In the incomparable Florentine Manuscript this whole place is written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Besides , the Towers of the Hippodrome [ or Cirque ] which [ were ] near the gates , and some of the Porticus's which lead to those [ Towers , fell . ] Which doubtless is the better reading . The Gates of the Cirque were fortified with two Towers on each side . There were also some Porticus's , which led to those Towers , from the gates of the Cirque , as I suppose . In the Tellerian M. S. I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some of the Porticus's [ which led ] to those [ Gates . ] Vales. In Robert Stephens , this whole clause is worded thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Towers of the Hippodrome from the Gate , and some of the Porticus's [ leading ] from them . f Instead of [ Ostracinia , ] the reading in the Florentine and Tellerian M. SS . and in Nicephorus , is truer ; which is thus , Ostracine . Our Evagrius mentions this place again , at chap. 8. book 6. But what the Ostracine was , 't is hard to say . — Geitonia is a continuation of houses which received [ or stood behind ] the publick Porticus's . Which Libanius also confirms in his Antiochicus , pag. 372. Edit . Park 1627. It was termed Ostracine , because the Potters-workhouses were there . The Old Glosses render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fictile , a thing made of Potters-earth . Vales. g So the Greeks termed the Temple of the Nymphs ; which Libanius describes in his Antiochicus , pag. 372. Edit . ut prius . Vales. h In the version of this place , both Translatours have erred . For Musculus renders it thus : Dicit etiam mille auri Talenta Civitat● illi ab Imperatore de tributis esse remissa ▪ & ex Tributis quoque constitutum esse , ut civibus illis qui eâ calamitate ad●ecti erant , aedes ipsorum simulque publica aedificia restaurarentur ; He says also , that a thousand Talents of Gold were by the Emperour remitted to that City of the Tributes ; and that 't was constituted out of the Tributes also , that to those Citizens who had been affected with that calamity , their houses together with the publick Edifices should be repaired . But Christophorson translates it in this manner : Ait porro , tum Civitati de Tributis mille auri Talenta ab Imperatore esse condona●a , tum Civibus etiam Vectigalia qui eâ clade afflicti erant ; he says further , that both to the City a thousand Talents of Gold of the Tributes were remitted by the Emperour , and also the Taxes [ or , Customs ] to those Citizens , who had been afflicted with that calamity . Where you see , that both Translatours referred these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the Citizens ; which is in no wise to be born with . For Evagrius would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus therefore understood these words righter , to wit , concerning the houses of private men , the Taxes whereof the Emperour remitted to the Citizens of Antioch . Nevertheless , Nicephorus has not fully apprehended Evagrius's meaning . For thus he expresses this place of Evagrius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , as Langus renders it ; Terrae motus istius grati● , &c. And because of this Earthquake , and on account of the houses ruined , the Emperour , 't is reported , forgave the City a thousand Talents of Gold , the Tributes of the Annuall payments . But Evagrius , or rather Johannes the Rhetorician , says more . For he affirms , that the Emperour remitted to the Antiochians a thousand Talents of Gold of the Tributary Function ; but forgave to each Citizen the Tributes of those houses which had been ruined by the Earthquake . Now these Tributes may be understood in a twofold sence ; Either ( 1. ) concerning the annuall Pension which by Hirers was paid to the Owners [ or Lords ▪ ] of the houses ; Or ( 2. ) concerning the money which was paid to the Fiscus [ Exchequer , ] because those houses had been built upon the publick Soyle . In such manner as amongst us , an annuall rent is wont to be paid by possessours of houses , as well in the City as Country , to the Lords of the Soyle . And in this latter sense I had rather take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the Tributes ] here . For this word is more frequently used to signifie Tributes , Tolls , or Customes , which are paid to the publick . But if this term should be so taken here , as to signifie the price of houses which is usually paid by the Hirer , there would have been no liberality of the Emperour 's in that . For he would have given nothing of his own to the Citizens , but that which was another's . Vales. i Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the reading undoubtedly must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same ; adde the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emperour . And thus Christophorson seems to have read . Further , concerning this Earthquake , Isaac Syrus had written an Elegie , as Marcellinus attests in his Chronicon , in these words : Patricio & Ricimere Coss. &c. In the Consulate of Patriclus and Ricimeres , Isaac a Presbyter of the Antiochian Church wrote many things in the Syrian Language , and especially against the Nestorians and Eutychians . He likewise bewailed the ruine of Antioch in an Elegie , in such manner as Ephren Diaconus did the fall of Nicomedia . Vales. a 'T is not amongst ▪ Authours agreed concerning the year whereon this fire hapned at Constantinople . For Theophanes and Cedrenus place it on the fifth year of Leo , in the fifteenth Indiction , Leo Augustus being the second time Consul with Severas which was the year of Christ 462. But Marcellinus Comes and the Authour of the Alexandrian Chronicle place this fire of Constantinople in the Consulate of Basiliscus and Hermenericus , that is on the year of Christ 465. Our Evagrius seems to have followed the former opinion . For the verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hapned together , ] which he uses at this place , gives an indication of what I have said ; to wit , that that Conflagration of Constantinople hapned no long time after the Antiochian Earthquake . Further , concerning that fire wherewith the City Constantinople was consumed in the times of Leo Augustus , Candidus Isaurus does also write , in the first book of his History , and relates that many things were usefully ordered therein by Aspar the Patritius . Vales. b He means the Portus Phosphorianus ▪ which was in the fifth Region of the City , as the old description of Constantino●le informs us . The Greeks te●med it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Constantinus Porphyrogennetus tells us in his second book de Thema●ibus about the end , and Georgius Codinus in his book de Originibus Constantinopolitan . 57. Vales. * Or , Salt-meat . † Or , the houses . * Or , wherein are the Havens of the City . † Or , Oxstreet . c The Church of Homonoea [ or Concord , [ was in the ninth Region of the City Constantinople , as the Old description of that City informs us . Why this Church had this name , we are told by Theodorus Lector in book 4. of his Eccles. History ; whose words are cited by Johannes Dama●cenus in his ● d book de Imaginibus . For , it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Concord , ] because the hundred and fifty Fathers of the Constantinopolitane Synod in the Reign of Theodosius the Great [ See Socrates's Eccles. Hist. book 5. chap. 8. ] meeting therein , agreed in one opinion concerning the Consubstantiall Trinity . Vales. * Or , called . a Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it would be better written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the same times . ] Vales. b Evagrius means the War which the Hunni waged against the Eastern Romans , under the command of Dengizich Son of Attila● , in the Consulate of Zeno and Marcianus , on the year of Christ 469 ▪ as Marcellinus Comes relates in his Chronicon . Nevertheless the Authour of the Alexandrian Chronicle places that War on the forego●●g year , whereon Anthemius Augustus was Consul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. under the same Consul Ginzi●ichus Son to A●t●●as was s●ain by Anagastus Magister Militum [ Master of the Milice ] of Thracia : I reade Dengizichus , from Priscus R●etor , who describes this War , pag. 44 , 45 , of the King's Edition . Further , this Anagastus Magister Militum throughout the Thracia's , who flew Dengizichus King of the Hunn● in Battle , had succeeded Arnegisclus Magister Militum . Vales. a In the most excellent Florentine Manuscript , and in Nicephorus , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aricmesus , ] 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aricmesius . Further , Ariadne married Zeno on the third year of Leo Augustus's Reign , as Theophanes relates in his Chronicon . Vales. b He means Flavius Zeno , who was Consul in the Reign of Theodosius Augustus , on the year of Christ 448 , and Magister Militum throughout the East . Concerning whose singular power , see what I have written in my Annotations at Priscus Rhetor's Excerpta Leg●tionum , pag. 207 , of the Kings Edition . Vales. a Concerning that vast Army , which the Emperour Leo sent against the Vandals into Africk , Theophanes , Cedrenus , and Idatius in his Chronicon , are to be consulted . Concerning the preparations of the same war Candidus Isaurus writes also , in the first book of his History ; the passage whereof , because 't is not yet extant , I will annex here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , Candidus the Historiographer says , that Leo , termed also Macelles , who reigned after Marcianus , spent an innumerable sum of money in an Expedition against the Vandalls . For , as those have attested who furnished that money , fourty seven thousand pounds of Gold were di●bursed by the Praefecti Praetorio ▪ by the Comes Largitionum were spent seventeen thousand pounds of Gold , and of Silver seven hundred thousand pounds : in regard this charge was abundantly supplyed , partly by the Goods of persons proscribed , and partly by the Emperour Anthemius . This eminent passage is extant in Suidas , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the Authours name is corrupted . In the same place of Suidas , ●nstead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it must be made [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Further this Vandalick Expedition hapned on the year of Christ 468 , as Baronius has rightly observed ▪ which is confirmed by Cedrenus , Idatius and Marcellinus . Two years after this , another Expedition against the Vandalls was undertaken by the Commander ( dux ) Heraclius , and Marsus , as Theophanes relates in h 〈…〉 hronicon , who is the only person that I know of , who has made mention of this Expedition . For Procopius , in his Vandalicks , has confounded this second Expedition with the former . Further , this second Expedition had an event fortunate enough . For Gizerichus ▪ being put into a fear , was compelled to make a Peace with the Orientall Romans . Vales. b Priscus had at large described this Vandalick War in the last book of his Histories , as ( besides Evagrius ) Theophanes informs us in his Chronicon pag. 100. But the place is corrupted , which I will annex here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But having at last been whe●●led and allured by gifts and many riches , by Gizerichus , he yielded , and was voluntarily vanquished , as Persicus the Thracian has related . It must undoubtedly be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Priscus the Thracian has related . For Priscus the Historian has described that war , as Evagrius attests . Now , Priscus was a Thracian , born at Panium a Town of Thrace , which Town is mentioned by Hicrocles . Provincia Europa sub Consulariurbes quatuordeci●● . Eudoxia , Heraclia , Arcadiopolis , Bisue , Panion , Orni , &c. The Province Europa under a Consularis [ contains ] fourteen Cities . Eudoxia , Heraclia , Arcadiopolis , Bisue , Panium , Orni , &c. Besides , Suidas doés also affirm , that Priscus the Writer of the Histories was a Panite . Vales. c As to my self it seemeth , I have restored this place not unhappily , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might possess himself of Aspars favour and benevolence . Cedrenus confirms our emendation , at the twelfth year of Leo Augustus , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; on the same year also Patricius , Aspars son , is created Caesar by Leo , and is sent to Alexandria to draw off Aspar from the Arian opinion , and to make him faithfull and kind to the Emperour . And Theophanes expresses it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. On the same year Patricius the son of Aspar , whom the Emperour Leo had made C●sar , went to Alexandria , with a design to draw off Aspar from Arianisme , and to render him faithfull and friendly to the Emperour . Vales. In Robert Stephens , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might possess himself of Aspars madness . d The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expunged , which led Translatours into a mistake . For Nepos was not made Emperour on the fifth year after Glycerius's deposition , but on the same year whereon Glycerius had been rejected , ( as 't is related in the Old Fasti which Cuspinianus set forth ; ) that is , on the year of Christ 474. After this , Nepos held the Empire five years . For he was slain when Basilius was Consul alone , on the year of Christ 480 ; as Marcellinus attests in his Chronicon , and as 't is affirmed by the Old Authour of the Fasti , whom Cuspinianus published . From which Authour we are informed , that Julius Nepos retained the name of Emperour untill his death . Vales. e 'T is false , that Glycerius from being Emperour was made Bishop of Rome . Nor is it true , that he was constituted Bishop of Portue , which some have affirmed , following Marcellinus as their Authour . Notwithstanding , Marcellinus does not say so . For his words are these : Leone solo Cos. Glycerius Casar Romae Imperium tenen ▪ &c. Leo being Consul alone , Glycerius Caesar holding the Empire of Rome , is driven from the Empire by Nepos , son of the sister of Marcellinus heretofore Patricius ; and of a Caesar is ordained a Bishop in the Port of the City Rome . But in Marcellinus the punctation is to be altered thus : Imperio expulsus Portu Urbis Romae , ex Caesare Episcopus ordinatus est , being driven from the Empire in the Port of the City Rome , of a Caesar is ordained a Bishop . Our emendation is confirmed by the Old Authour of the Fasti , whom I have quoted above ; [ whose words are these ; ] Domino Leone Juniore August Cos. dejectus de Imperio Glycerius in Portu Urbis Rom● , dominus Leo Junior Augustus being Consul , Glycerius is cast from his Empire in the Port of the City Rome . 'T is certain , Jordanes , in his book de Successione Regnorum , affirms that Glycerius was made Bishop at Salona . Jordanes's words are these : Occisoque Romae Anthemio Nepotem ●i●ium Nepotiani , &c. And having killed Anthemius at Rome , he created Nepos son of Nepotianus ( to whom he married his Neece , ) Caesar at Ravenna , by Domitianus his Client . Which Nepos having legally obtained the Empire , expelled Glycerius , ( who had given the Kingdom to himself in a Tyrannick manner , ) from the Empire , and made him Bishop in Salona of Dalmatia . At this place therefore in the Greek Te●t , the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Romans ] must be expunged , or rather transposed after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. holds the Empire of the Romanes , and ordains Glycerius , Bishop , &c. Vales. f Marcellinus Comes's computation is truer , who in his Chronicon writes thus concerning this Romulus : Basilisco & Armato Coss. &c. In the Consulate of Basiliscus and Armatus , the Western Empire of the Roman Nation ( which Octavianus Augustus the first of the Augusti began to hold on the seven hundreth and ninth year from the building of the City , ) perished with this Augustulus , on the year of the Reign of the Emperours his predecessours DXXII. Jordanes has the same words in his book de Successione Regnorum . Now , this sum makes one thousand two hundred thirty and one years . Therefore Cedrenus must be corrected , who from Romulus the Builder of the City , to this Romulus Augustulus , reckons but one thousand and eighty years . Vales. g The reading in Robert Stephens is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attempts ; ] without doubt it should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , takes in hand , ] as Nicephorus words it , book 15. chap. 11. In the Tellerian M. S. I found it written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , administred , ] which reading pleases me best . Vales. * To wit , the death of Leo the Elder . † Or , Invests himself with the Purple-Robe . a Before the following ( to wit , the eighteenth ) chapter , in the incomparable Florentine Manuscript these words were written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The end of the Second Book . Then , after the [ seventeenth ] chapter ▪ these words occur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The matters agitated at the Synod convened at Chalcedon , being reduced into an Epitome , are these . Vales. a In the fourth chapter of this book ( where we have this same passage ) these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the permission of him who governeth the Bishoprick of Rome , ] occur no● , neither in the Greek Text of Valesius's Edition , nor in that of Robert Stephens's ; though Valesius takes notice of them in his version there . At this place they are inserted into both the now mentioned Greek Editions ; and therefore we have rendred them here , but ( with good reason ) have omitted them at the said fourth chapter . This latter answer of the Roman Legates to the Senatours , seems obscure and unintelligible . * Or , the things under the Sun. † Spoken by way of Irony . † Or , found ▪ b In the incomparable Florentine M. S. this place is read thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end that it may hear both us , &c. The reading in the Acts of the Chalcedon Councill is the same . Christophorson , and S r Henry Savill at the margin of his copy , have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. to the end that it may hear our cause , and that of the forementioned Dioscorus . But I had rather write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. where also the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is wanting . * Or , had lead the way . c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him ] doubtless the reading must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , ] understand [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine Letter . ] Which emendation is confirmed by the Acts of the Chalcedon Councill , pag. 52 , and 53. Edit . Bin. where these words occur . Gloriosissimi Judices & Amplissimus Senatus dixerunt , &c. The most Glorious Judges and the most noble Senate said : Let the most Blessed Bishop Juvenalis declare , why ▪ when the most Reverend Bishop Dioscorus made an Interlocution for the reciting of the Letter of the most holy Romish Arch-Bishop , that Letter was not read . Juvenalis the most Reverend Bishop of Jerusalem said : Johannes the Presbyter and Primicerius [ chief ] of the Notaries said , that he had in his hands the sacred Letters of the most Religious and most pious Emperours , and I answered that the Imperial Letters must be read . Further , the very words which Juvenalis had made use of in that second Ephesine Synod , occur in the abovesaid 52. pag. where the Acts of the second Ephesine Synod are recorded . Moreover , Nicephorus confirms our Emendation , in the last chapter of his 15 th book , where he gives us a summary of the Acts of the Chalcedon Councill , mostly transcribed from Evagrius . I have been larger in my remarks upon these things , because Christophorson , in the Rendition of this place , hath wandred far from the truth . By the way , you may observe the fraud committed in that second Ephesine Synod . For , when Hilarius the Deacon , the Legate of the Apostolick See , had openly declared to the Bishops who were present , that he had Pope Leo's Letter , and had required that it might be read in the Councill : Johannes the Presbyter and Primicerius of the Notaries , arose and said , that he had in his hands other Letters written from the Emperour to Dioscorus . Then Juvenalis commanded , that those Letters of the Emperour should be read , no mention being made of Leo's Letter . You see therefore , that the reading of Leo's Letter was designedly impeded , by the fraud of Dioscorus , who , instead of Leo's Epistle , caused the Emperour Theodosius's Letter to be read in the Synod . Further , the Tellerian M. S. does confirm our Emendation ; in which copy I found it written as I had conjectured . Vales. * That is , of the Letter of Leo Bishop of Rome . † Liberty , or , freedome . ‖ Or , come to a reading . * That is , would not permit Stephanus's Notaries to take the Acts in writing . † Or , attested . ‖ Or , Instruments . d This place , which Evagrius points at here , is extant in the First Action of the Chalcedon Synod , pag. 58. Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said , from whence therefore ? ] the reading in the Acts of the Chalcedon Councill is better , ( see pag. 58 ; ) in the Imperative-mood , to wit , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , declare therefore , from whence ? Vales. * In Binius , pag. 58 , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten Son of God , God the Word . f In the Acts of the Chalcedon Councill , only Basilius is said to have been questioned by the Judges and Senatours ; and what answer he returned to their question , is added there also . Notwithstanding , Nicephorus confirms the vulgar reading , which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were interrogated : ] which if we will retain , it must be said , that Basilius and those who were with him , were interrogated by the Judges . Vales. g In the Rendition of this place both Translatours have erred . For Musculus renders it thus : Thalassius verò dixit , non habere autoritatem ca quae à principibus in hujusmodi causis judicantur , But Thalassius said , that those things which are judged [ or , determined ] by the Princes in such causes as these , have not authority . Christophorson has followed the same sense also . Likewise Langus , Nicephorus's Translatour , hath fallen into the same mistake . But , from the Acts of the Chalcedon Councill , it is easie to confute this Rendition . For Thalassius being questioned by the Judges , makes this answer only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , all power and authority was not in me . For , although Juvenalis and Thalassius were ordered by the Emperour Theodosius to preside at the second Ephesine Synod together with Dioscorus , notwithstanding in reallity all the power was in Dioscorus's hands . Further , the Judges condemned the Answer of Dioscorus , Juvenalis , and Thalassius in these words , In a matter of ●aith this defence is not to be admitted . Vales. h I agree with Christophorson and S r Henry Savill ; who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was sent for , ] mended it thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made a complaint . ] Which fault I found to have been frequently committed in the Manuscript copies . Vales. * Or , expression . i This place must be corrected from the first Action of the Chalcedon Synod , pag. 142. Where , after the Sentence of condemnation pronounc't by Dioscorus against Flavianus and Eusebius , when Flavianus had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , I refuse you : Hilarius Deacon of the Church of Rome said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is contradicted . Which words are written out from the Acts of the second Ephesine Synod . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 't is also written in Nicephorus . But in the Acts of the Chalcedon Synod 't is written far otherwise , to wit , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , in this very hour [ Dioscours ] hath deposed : in this very hour let him be deposed . Which reading I approve of as being the better . But , as this place of Evagrius is to be corrected from the Acts of the Chalcedon-Councill , so on the other hand , the Acts of the Chalcedon-Councill are to be amended from our Evagrius . For , instead of these words which follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy Lord do Thou revenge him ; it must [ in the Chalcedon-Acts ] be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Flavianus hath been deposed by Dioscorus : Holy Lord , do Thou revenge him , Orthodox Emperour &c. as it is in Evagrius and Nicephorus : and ●o the old Translatour of the Chalcedon-Councill seems to have read : for he renders it thus : Sancte domine , tu illum vindica : Catholice Imperator , Tu illum vindica , Holy Lord , do Thou revenge him : Catholick Emperour , do you revenge him . From which Version we conclude , that these words [ Flavianus hath been deposed by Dioscorus ] ought necessarily to precede . Otherwise , whither should these words [ do Thou revenge him ] be referred ? Vales. l Some body may make a query here , what Patriarch is to be understood at this place . My affirmation is that Anatolius Bishop of Constantinople is meant . Further , two things are remarkable here . The first is , that the orientall Bishops wish many years not to their own Patriarch , but to another . Secondly , that they term the Bishop of Constantinople simple and absolutely , The Patriarch , to wit , giving him this honour on account of the prerogative of his See. For , in the Constantinopolitane Synod , the second place was assigned to the See of Constantinople . Vales. m From the Act● of the Chalcedon-Councill , pag. 152. ( where this Interlocution of the Judges is recorded ; ) Instead of Armenia , it must be made Ancyra . Vales. n Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fall from , ] in the First Action of the Chalcedon-Councill , pag. 152 , it is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lie under . ] For 't is referred to what went before , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very same punishment ; and the same herewith is the reading in the fourth chapter of this book , where this Interlocution of the Judges occurs entire . In the fourth Action of the Chalcedon ▪ Synod , pag. 217 , the reading indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but there is a word added in the foregoing [ clause , ] in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subjected to the same punishment . If we should retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being estranged from ] which follow , would be superfluous . Indeed , these two last mentioned words are wanting in the Tellerian and Florentine M. SS . and in Nicephorus . Vales. * Or , set forth . o In the excellent Florent . M. S. these words [ at Constantinople ] are wanting ; nor do they occur in the Acts of the Chalcedon-Councill , as may be seen at pag. 152 ; Edit . Bin ▪ Vales. p In the third Action of the Chalcedon-Synod , only the Bishops met , nor were there any of the Secular Judges , or Senators , present in the Councill . For , in that Session the Faith was to be treated of : which that they should declare and set forth ▪ the Bishops had before been invited by the most glorious Judges . But the Bishops for a long while refused to do that , saying that the Draught of the Nicene Creed was sufficient , which had been confirmed by the Constantinopolitane , and first Ephesine Synod . Nevertheless , at length they had yielded to the Judges request , and promised they would do it . Further , where the Faith is treated of the Secular Judges have nothing to do . In the Third Action therefore , wherein the Faith was to be treated of , no Secular Judges were present . It is further to be remarked , that at this place Evagrius hath omitted the transactions of the Second Action . Evagrius therefore seems to have taken the Third Action for the Second . Which is confirmed by the Acts of this very Synod , pag. 177 ; where that seems to be the Second Meeting , or Action , which now is the Third . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus and Christophorson have rendred it Boethus , as if that were a proper name . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of an Office. For the Princeps officii magistri officiorum was so termed , who was of the Schole [ or , Body ] of The Agente● in Rebus ; as we are informed from the Notitia Imperii Romani . Farther , this Assistant of the Master of the Offices , was by his proper name called Eleusinius , as 't is recorded in the Third Action of the Chalcedon Synod . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Acts of the Chalcedon Councill , instead of these words , 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the old Translatour hath rendred thus : Et c●rta locuti sunt , quae in exceptis habeo , And they have spoken some words , which I have in my Excepta [ that is , in my account taken thereof in writing . ] 'T is certain , Himerius was a Notary and a Reader , sent by the Councill ( together with the Bishops ) to Dioscorus , that he might take those things in writing , which should be said on both sides ; for that was the Office of Notaries . The Bishops , as often as they went to a Synod , were wont to carry each , his Notary along with them , who were to take the matters transacted in the Synod in writing : to the end that , after the ending of the Synod , each Bishop might carry a copy of the Acts into his own Country . Further , I approve highly of the old Translatour's rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepta . Whence I am of opinion , that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in Latine to be termed Excepta . I know indeed , that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Rufinus and Jerome commonly termed Excerpta , Excerptions ; but my Sentiment is , that 't is corruptly written , in regard they ought rather to be termed Excepta . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders it thus ; Canonicum constitutum esse judicium , that a Canonicall Judicatory was constituted . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He answered : in Robert Stephens's Edition , the reading is , Eustathius answered : In Valesius's Versi●n 't is , respondit Pergamius , Pergamius answered . * Or , had judged . † Or , business . ‖ Or , concerning the same matter . * Or , made use of outcries . t I am of the same opinion with Learned men , who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] had mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lent exaction ; by conjecture , as I think . For our Copies have no alteration here . Yet the Tellerian Manuscript ( which I procured opportunely , whilest our Edition was in the press , ) has it plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. u Nicephorus has inserted some words here , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And he asked the Bishops . Vales. * Or , made himself obnoxious to . † Or , pronounced Sentence . * Dioscorus's . † Dioscorus . vv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same is the reading also in Nicephorus . But , in the Chalcedon ▪ Acts , and in the fourth chapter of this book , ( where this sentence of condemnation occurs , ) it is more truly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was our design . But , by transposing the prepositions , I had rather write it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we had considered in relation to , &c. which writing is far more elegant . Vales. * Or , second . * These ▪ Legates of the Romish-See ( I suppose ) point at that expression used by our Saviour to Peter , recorded Matth. 16. 18. As a Comment on which Text take these words of Saint Cyprian , in his book de Unitate Ecclesiae , termed also Tractatus de Simplicitate Prelatorum , pag. 113. Edit . Bafil . 1558. Loquitur dominus ad Petrum , Ego tibi dico , inquit , quia tu es Petrus , & Super istam Petram aedificabo Ecclesiam meam , &c. The Lord speaketh to Peter , I say unto thee , says he , that Thou art Peter , and upon this Rock I will build my Church , &c. — And after his Resurrection he says to the same person , Feed my sheep . And although he gives an equall power to all the Apostles after his Resurrection , and says , As the Father hath sent me , so also I send you , &c. — Yet that he might manifest the Unity , by his own authority he hath disposed the originall of the same Unity as beginning from One. For the rest of the Apostles were the same also , that Peter was , endowed with an equall fellowship , both of honour and power ; but the originall proceeds from Unity , that the Church may be shown to be one . * Or , estranged . * Or , removed . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is variously rendred by Translatours . For Langus renders it Consuetudinem , Custome . Musculus and Christophorson have translated it thus ; & ab omni Ecclesiastico Jure esse abalienatum , and are alienated from all Ecclesiastick Right . The Old Translatour of the Chalcedon-Councill , pag. 214 , renders it Functionem , Function ; which , in my judgment , is the truer Version . In the Libell of Deposition of the same Dioscorus , which the Chalcedon-Synod sent , almost in the very same words , to the Clergy men of the Alexandrian Church who were then at Chalcedon , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Degree . In the sentence of condemnation pronounced against the same Dioscorus by the Legates of the Romish See , instead of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Office , is made use of . Now , these words are therefore added by the Synod , that they might shew , that Dioscorus was reduced to a Laïck-communion . For he is not only said to be divested of the Episcopall dignity , but is also removed from every Ecclesiastick Office : least any one should think him to be removed from the Episcopall Act : [ or , acting as a Bishop , ] and thrust down into the degree of the Presbyterate . For to do that , is sacriledge , as 't is said in the fourth Action of the Chalcedon-Synod , pag. 247. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It should ( as it seems , ) be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Clergy of the most Holy , &c. For Dioscorus's Libell of Deposition was sent to the Clergy-men of the Alexandrian Church , who were then at Chalcedon , as may be seen in the Acts of the Chalcedon-Councill , pag. 214. Due order did require indeed , that Dioscorus's Deposition should be declared by the Synod to the Bishops of Egypt also . But the Bishops of the Chalcedon-Councill were to perform that afterwards , in their Synodick Letter . At that time they had done sufficient , in declaring Dioscorus's Deposition to the Alexandrian Ecclesiasticks who were then at Chalcedon , to wit , to El●●mosynus the Presbyter and Oeconomus [ or , Steward , ] and to Euthalius Arch-Deacon , and to the rest of the Clergy . 'T is certain , Evagrius's words do sufficiently declare , that there is no mention here concerning the Bishops of Egypt . For he calls them Bishops of the Alexandrian Church : which appellation agrees not with the Bishops of Egypt . Vales. a In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Acts of the Chalcedon-Councill , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. And so 't is in Robert Stephens's Edition . * Or , convention . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true Religion . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged ; in regard 't is altogether superfluous at this place . Further , the place here meant by Evagrius , is extant in the Second Action of the Chalcedon-Councill , pag. 159 , Edit . Bin. But 't is to be remarked , of which I have given an Advertisement before , that the Copies of the Chalcedon-Synod which Evagrius made use of , were different from those we now have . For that which is to us the Third Action , to Evagrius is the Second , as we have seen already . But , that which in our copies is inscribed the Second Action , is the Third to Evagrius ; as it will be made manifest from this place , and those following . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Pr●lude , or , Cessation . c The place which Evagrius means here , occurs in the Second Action of the Chalcedon-Councill , pag. 159. Also , the words of Cecropius Bishop of Sebastopolis occur in the same page . Vales. d This place is also extant in the Second Action of the Chalcedon-Synod , pag. 160. Vales. * Or , prate against . † Or , that he hath been begotten the only begotten Son of God , &c. e For the divine and humane Nature being joyned together , have constituted to us one Christ and Lord. And so that is true which Cyrillus says , viz. that two Natures diverse amongst themselves , have come together into a true unity : which , nevertheless , Christophorson understood not . Not that of two Natures one is made , in such manner as Eutyches asserted : But , that of two Natures one Christ hath existed . And thus Cyrillus has explained his own opinion a little after these words ; whereas he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an ineffable mysticall and secret concourse to an unity . From hence it appears , that Johannes Langus , otherwise the Learned Translatour of Nicephorus , hath mistook here , who has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not unity , but ) union . Vales. * Or , that by the divinity and humanity they [ the Natures ] have perfected , &c. * Or , came . † Or , made one . * Or , piercings . † Chap. 6. ‖ Or , withall suffrages . * Or , partly . † Or , partly . f In the Second Action of the Chalcedon-Councill , pag. 161 ▪ instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ] it is written [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contain . ] Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We that are Orthodox do believe thus . In the Second Action of the Chalcedon-Councill , p. 169 , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orthodox do believe thus ; which reading I like better , although Nicephorus confirms the common reading . Vales. * Or , laying down . * See Heb. 2. 9. h I agree with Learned men , who ( instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all ) have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , or , instead of every man ; so the reading is in Nicephorus , and in the Second Action of the Chalcedon-Councill , pag. 170. Vales. * The body . † Or , body . ‖ Or , Head. i In the Second Action of the Chalcedon-Councill , this place of Cyrillus is written otherwise , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For he continued what he was : but 't is altogether to be understood , that the one dwells in the other , that is the divine Nature in the humane . Vales. * Or , with men . * Or , an Intervall . k There is an ambiguity in these words . For they may as well be referred to Cyrillus's twelve heads , of which he speaks just before , as to the requests of Atticus Bishop of Nicopolis ; to which all the rest of the Bishops agreed , as we are informed in the Second Action of the Chalcedon-Councill , about the end of it . Johannes Langus has followed the former sense . But the latter explication pleases me best . Vales. l I assent to the Learned , who ( instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Anatolius , ) before us had mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Anatolius . In Nicephorus the preposition is wanting , which nevertheless seems to me altogether necessary . Vales. m In the excellent Florentine M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , or , concerning the Fathers ; which is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. from the , &c. And the same with that first mentioned , is the reading in the Second Action of the Chalcedon-Councill . Further , who these Fathers should be , for whom the Bishops entreat , that they may be restored to the Synod , 't is not difficult to guess . For they are these , Juvenalis Bishop of Jerusalem , Thalassius of Caesarea in Cappadocia , Eusebius , Eustathius , and Basilius ; who had been deposed in the First Action together with Dioscorus , by an Interlocution of the Judges and Senatours . On account therefore of this deposition which the Bishops had approved of by their suffrages , these five Bishops , were present neither at the Second nor Third Action , as 't is apparent from the Catalogue of the Bishops which is prefixt before those Actions . Besides , in the Third Action , when the Legates of the Apostolick See had pronounced a sentence of deposition against Dioscorus , the rest of the Bishops confirmed it by their own subscriptions : excepting these five , as Evagrius has truly observed above . In the Common Editions of the Chalcedon-Synod , pag. 212 , the names even of these five Bishops occur written also : but , out of order , and after all the other Bishops . Whence it appears , that they had not subscribed at such time as the sentence was pronounc't , but a long while after , when they had been restored , and had recovered their former dignity . Moreover , it may be manifestly concluded from what is said above , that that is most true which I have already remark't , viz. that the Second Action of the Chalcedon Synod is by Evagrius taken for The Third , and The Third for The Second . But , which Copies are worthiest to be believed , whether those which Evagrius made use of , or them which we have now extant , 't is not easie to pronounce . To me , the Copies made use of by Evagrius seem more certain . First , on account of their Antiquity ; for doubtless they were older than those we now use . Secondly , by reason of their legitimate and true order of matters transacted . For , after an accurate Examination of Dioscorus's Cause , and after the Interlocution of the Judges , who had pronounced him to have offended against the Canons , and that he was to be deposed ; all which was done in the First Action : it remained , that Dioscorus by a Canonicall Judgment of the Bishops should be condemned . Wherefore , that Action , wherein Dioscorus was deposed by the Bishops by a Synodick Sentence , ought immediately to follow The First Action . Therefore Evagrius and Nicephorus have rightly placed it in the second place . A third reason is drawn from the Third Action it self , pag. 177. where Dioscorus is said to have answered the Legates sent to him from the Holy Synod , in this manner : Quoniam ante haec in congregatione , &c. In regard before this the most magnificent Judges sitting in the Convention , have determined some things , after a large Interlocution of every one of them , but now a second meeting calls me out , in order to the nulling of what has been said before . Nevertheless , that is in the way , which occurs at the close of the Second Action , viz that the Bishops of Illyricum cried out thus , Dioscorus to the Synod , Dioscorus to the Churches . Which doubtless they would not have dared to say after Dioscorus's deposition to which themselves had subscribed . Therefore , the Second Action , where this Acclamation occurs , ought necessarily to precede The Third Action ; in which Dioscorus was Canonically deposed . And this I think to be truer . Vales. n Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the due Decrees ; ] it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Decrees which had been given forth ; which is the reading in Nicephorus . And this reading is confirmed by the fourth Action of the Chalcedon-Synod , pag. 218 , &c. Vales. * Or , Paper . * Or , made strangers to . † Or , to the Divine heighth . o Christophorson read it in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they subscribed ; and so the reading is in Nicephorus : which is confirmed by the Acts of the Chalcedon-Synod , pag. 218 , &c. Vales. * Or , of the Emperour . † Or , of Augusta ; that is , Pulcheria ; see chap. 1. p Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ concerning all those other things , ] the reading in the Florentine and Tellerian M. SS . is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning those [ other ] five persons ; in the Fourth Action of the Chalcedon-Synod , pag. 232 ▪ the reading is the same with this last mentioned ; as likewise that in Nicephorus . Vales. * That is , Christ. † Or , person . ‖ Or , nomination . * Or , delay . † Or , in certain papers . q There is extant a Supplicatory Libell , presented to the Emperour Marcianus by the Monks , in the Fourth Action of the Chalcedon-Synod , pag. 237. In this Libell the Monks request of the Emperour , that an Oecumenicall Synod might be convened , ( which the Emperour had before given order to be assembled ; ) which might consult the safety of all persons , and that the Monks might not be compelled by violence to subscribe . Those Monks , belike , did not believe that Synod to be Oecumenicall , at which Dioscorus and the other Bishops of Egypt were not present . They requested therefore , that Dioscorus might be wholly restored , as may be seen in another Libell which is recited afterwards . Vales. * Or , he ought to partake of the Synod . * Or , brought an Excommunication upon Leo. r As to my self it seemeth , I have restored this place very happily . For , of these three words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from this instant ] I have made one , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the Judges desired , &c. But Nicephorus , perceiving this place to be corrupted , by adding a word made it good in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. From this instant the Judges ordered , &c. Which emendation is contradicted by the Authority of the Acts , and contrary to Evagrius's mind . For the S●cular Judges , who by the Emperour's order were present at the Synod , never Commanded that Leo's Letter should be inserted into the definition of the Faith ; but only desired that of the Bishops : which nevertheless was denied them by the Bishops , as 't is apparent from the Fifth Action , pag. 250. Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agreeable to ] must be understood . For the Bishops did not make answer that they believed Leo , according as Christophorson renders it ; but , that they believed with Leo [ or , as Leo did believe , ] as Langus and Musculus have rightly rendred it . For thus they had acclaimed , as Leo does , so we believe ; as it occurs in the fifth Action . Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ according to Leo. But , I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Leo's opinion . For so the Judges speak in the Fifth Action of this Councill , pag. 250. Further , before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there ought ] seems necessary to be added . Vales. u In the Fifth Action of the Chalcedon-Councill , 't is written adverbially , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconvertibly , and indivisibly , and inconfusealy . Vales. vv Before these ▪ some words seem to be wanting in the Greek-Text , which from , the Acts of the Chalcedon-Councill may be supplied after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bishops intreated them to go into the Oratory [ of the Holy Euphemia's Church . ] Further ▪ the mistake of Langus and Christophorson is to be taken notice of here ; who have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church of the Holy Martyr Euphemia . The Synod of Chalcedon was indeed assembled in the Temple , or Church of Saint Euphemia . But , the Treaty , or Conference , concerning the Faith was held in the Oratory of the said Church , according as the Emperour had given order in the Allocution which is recited in the Councill , pag. 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to meet in the Oratory [ or Quire ] of the most Holy Church . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Martyrium ] is taken for the Church , as it appears from the Third Action of the Chalcedon-Synod , where the Bishops are said to have met in the Martyrium of the most Holy and Victorious Martyr Euphemia , And in the other Actions of that Councill , the same Bishops are said to have come together into the most holy church of the same Martyr . In regard therefore 't is manifest , that the Oratory ( wherein some few of the Bishops met only , to treat concerning the Faith , together with Anatolius and the Deputies of the Romish See , ) was part of Saint Euphemia's Church , it remains to be inquired , what part of the Church that was . Saint Euphemia's Church consisted of three spacious Edifices ; the first whereof was an Atrium , or , Court. The second , the Basilico , [ or , the Church it self ; ] the third , the Altar built in form of a Cuppolo , as Evagrius tells us in the third chapter of this book . The Oratory therefore is the same with the Altar , which now a days we term the Choire , or , Quire. Nor has our Evagrius done right , in making use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Oratory ; for the Emperour had not ordered the Bishops to meet in the Martyrium , but in the Oratory of the Martyr , as we have now said . Vales. * See chap. 4. † Or , to the Divine heighth . ‖ Or , by the Emperour's order . * Ordained , or , Constituted . x Not a Metropoliticall Right or Priviledge , but the name of a Metropolis only , was given to the City of Chalcedon : for these are the words of the Emperour Marcianus's Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , We have Decreed , that the City of the Chalcedonensians , wherein the Synod of the most Holy Faith was convened , should have the priviledges of a Metropolis , honouring it with the name only , to wit , its proper dignity being preserved to the Metropolis of the Nicomedians . But although the Emperour in these words seems to adorn only the City it self of the Chalcedonensians , with the Title of a Metropolis , yet that priviledge belongs even to the Church of the Chalcedonensians also . From that time therefore the Bishop of Chalcedon had the honour of a Metropolitane : but , had no Metropoliticall Right or Priviledge , because the Emperour by this Law would have nothing diminished from the dignity of the Bishop of Nicomedia . The Bishops of this very Councill have determined [ or judged ] the same thing in the Cause of the Bishops of Nicomedia and Nicaea . For , whereas Nicaea by the Emperour's Rescript had obtained the honour of a Metropolis , the Judges and Bishops who were in the Councill made answer , that this honour had been given only to the City by the Emperours ; nor could the Bishop of Nicaea by this Law arrogate to himself a Metropoliticall Right or Priviledge ; but was only preferred before the other Bishops of the Province Bythinia : so that , he was accounted in the second place after the Metropolitane , as may be seen in the Thirteenth Action . Further , what the Metropoliticall Rights and Priviledges were , we are informed from the Canons of the Nicene Councill ; to wit , that the Ordinations of Provinciall Bishops should not be made without the Metropolitan's consent : and that the Metropolitane Bishop should have a power of calling out the Provinciall Bishops to a Councill of his own . Moreover , in the Florentine Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although in the Chalcedon-Councill it is always written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Regularly it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Ancients seem to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is apparent from many places in the Chalcedon-Councill . Vales. * Or , what was fitting should be done . y In Nicephorus , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other things , ] it is righter thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the accent in the last syllable save one ; understand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Session , or Convention . I wonder , that neither Musculus nor Christophorson perceived this . Vales. z Yes , in the Ninth Action , the Cause of Theodoret the Bishop was judged , as Our Copies show us . But the Copies of the Chalcedon Synod , which Evagrius made use of , seem to have been different from ours . For , as we have seen a little before , Evagrius reckons a Seventh Action , wherein other Canons were promulged . Which Action is at this day wanting in our Copies . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tenth Action of the Chalcedon-Councill , and in Nicephorus , the Praeposition is wanting . But in the Florentine Manuscript , I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is the same as if he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among , or , of the number of the Bishops ▪ Vales. The reading in Robert Stephens is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b The Bishops Decreed , that as well Bassianus , as Stephanus , should be removed from the Bishoprick of Ephesus , and that in their place another Bishop should be made ; as may be seen in the Eleventh and Twelfth Action . This place of Evagrius therefore is to be made good thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as well he as Stephanus should be ejected , or , deposed , and another Substituted in their room . Vales. c Instead of Basianus , it must be made Sabinianus , from the Acts of the Chalcedon-Councill . Of this Sabinianus Bishop of the Perrenses ( which is a City in the Euphratensian Province ) Liberatus makes mention , in the twelfth Chapter of his Breviarium . Also , there is an Epistle of Theodoret's extant , written to this Sabinianus , which is reckoned the 126 th amongst his Epistles . Vales. * Or , should be placed . Notes for div A38749-e590320 * Viz. Leo the Second ; See book 2. chap. 17. a In the most excellent Florentine M. S. at this place some Learned Scholiast had set these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh , the likeness to what it is now ▪ Vales. * Or , was conversant . * Or , like those of slaves . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings , Tellerian , and Florentine M. SS . and in Stephens's Edit . the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which Learned men had put in by conjecture , unhappily enough . But , I doubt not but it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and have rendred it accordingly . Vales. c Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entrance , ] in my judgment it ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to creep into : and this reading is confirmed by Nicephorus , book 16. chap. 1. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I assent to the Learned , who have long since ménded it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But continues so impregnable , &c. although the Manuscript Copies vary not here . But Nicephorus , when he perceived this place to be corrupted , interpolated it after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence he continues so impregnable , &c. Vales. * Or , changing his frequent slaveries . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any person thus made an Emperour : doubtless it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really and truly made , and so the reading is in Nicephorus . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this phrase , as 't is apparent from his Version . For he has rendred it thus : Ad hunc modum Zeno in initio imperii sui vitam instituit , After this manner Zeno at the beginning of his Empire ordered his life . Graecians take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a dissolute and intemperate life . Which word does frequently occur in this sense in Dion Cocceianus and others . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for Luxury and Delights , as Suidas attests . Further , the Greeks do term Dissolute and Luxurious persons thus , because they are wont to observe no rule of living . So Dionysius Halicarnacensis , in his fifth book , speaking of a just King. says these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not at all receding from the Institutions of his Ancestours . Nicephorus therefore has rightly expounded this place of Evagrius thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an incomposed and disorderly person , and most extravagantly dissolute in his life . Vales. * Or , as well at the rising as setting Sun. † Or , the Barbarians inhabiting Tents . b 'T is strange that neither Translatour hath hit the sence of this place . For Musculus renders it thus ▪ Zenone deinceps ad Barbaricum morem violenter abrepto , Zeno being from thenceforth violently hurried away to a Barbarick disposition . But Christophorson Translates it in this manner ; Zeno vero reliquis etiam Imperii partibus per vim barbaro quodam more ac modo spoliatus est , But Zeno in the other parts of the Empire also by force committed spoils in a certain barbarous fashion and manner . But had they consulted Nicephorus , they might have had a right understanding of this place from him . For Nicephorus has explained these words of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , But whatever had been left by them [ the Barbarians , ] was forcibly taken away by Zeno , who insested [ the Provinces ] at no less rate than the Barbarians . Further , in the Florentine and Tellerian M. SS . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Plurall number , which seems to me more elegant . Vales. a Zeno having heard of Basiliscus's defection , struck with fear , fled with his wi●e Ariadne into Isauria , and betook himself to a most strong Castle , the name whereof was Ubara : but afterwards , when Basiliscus had sent Hillus and Trocondus with vast forces against him , he went to Tessaedes , or rather as Nicephorus says , to the City Seleucia , which was the Head City of all Isauria . There he was a long while Besieged by Hillus and Trocondus , as Theophanes relates in his Chronicon pag. 104. Cedrenus also and Nicephorus do affirm the same . But in Theophanes , the name Trocondus is corrupted . For the common Editions have it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hillus and Secundus , whereas it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Trocondus , as it is rightly written in Nicephorus . Indeed the same Theophanes , pag. 106 ▪ terms him Procundus ; which comes nearer to the true reading . This person was Brother to Hillus , and bore the Consulate in the year of Christ 482 , as it occurs in Marcellinus's Chronicon : but at length , when Hillus had set up for a Tyrant , Trocondus , who had been sent by his Brother to get Forces , was taken by Johannes a Master of the Milice , and beheaded ; as Theophanes , informs us pag. 112. Notwithstanding , at that place of Theophanes the name Trocondus is likewise corrupted . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are transposed ; and are to be restored to their Pristine order in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Country of the Isaurians where he himself had been born : which words of Evagrius , Nicephorus has exprest thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having gathered an Army fit for an Engagement , he sent it to besiege Zeno at Seleucia in Isauria . Which Country had given Zeno Birth , and at that time ●id the Fugitive . Vales. * Rejecting , or , abolishing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an Embassy therefore . Which though it may seem a small and triviall emendation , is yet altogether necessary . In Nicephorus , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit , or , therefore . Vales. ‖ Or , To make use of his circular Syllables . † Or , Composure of which Letters say these words . * Or , God-loving . * Or , Conjunction , or , binding together . † Or , Salvation . ‖ Or , From hence . * Or , Ground and Firmament . † Or , Together with the Holy Spirit . ‖ Or , Hold [ obliege , bind , ] the Orthodox people in all God's most Holy Churches . * Or , Afterwards . b There is indeed extant a Constitution of the Emperour Constantine's , wherein the Dogmaticall Books of Arius are ordered to be burnt ; which Constitution occurs at pag. 221. of our Socrates . Nevertheless , the Emperour Basiliscus seems here to mean another Law , which had been promulged by Constantine against all Hereticks in generall . But that Law hath perished by the injury of time . Yet part of it is still remaining in Eusebius , in the Third Book of his Life of Constantine , Chap. 64 , and 66. But , there are two Constitutions extant of Theodosius Junior's , concerning the burning of Nestorius's books . The former of which makes mention of the Law of Constantine of Blessed Memory against Arius's impious books . Further , these Constitutions of Theodosius occur in the third part of the Ephesine Councill . Basiliscus had subjoyned these Laws of Theodosius to his own Circular Edict , as 't is hereafter attested , Vales. * Or , Limits . † Or , Have made Sanctions [ concerning ] the , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place Nicephorus has rightly added two words , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I affirm that a third word is to be added , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , terms ] is understood ; which occurs in the foregoing Clauses . Vales. * Or , Out of . * Or , Shown , or , declared . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c In Nicephorus 't is truer written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that we ought only to follow , &c. which reading Christophorson and S r Henry Savil have embraced . A little after this , where the reading before was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Boundary and Limit of the Faith ; from the Florent . and Tellerian M. SS . I have made it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard it is , &c. as 't is in Nicephorus . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. and in Nicephorus , I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the universall , &c. Vales. * Or , Malevolence . † Or , Shall fall under Banishment , &c. ‖ Or , Tares . * Or , The Fuller . † See chap. 6. note ( a. ) * Or , Tome . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does record ; which I admire Translatours perceived not . Zacharias is understood , who in his Ecclesiasticall History had recorded this Libell entire , which the Bishops of Asia , convened at Ephesus , had sent to the Emperour Basilisous . Vales. b Concerning this Ephesine Councill , which was held in the times of the Emperour Basiliscus , Baronius in his Annalls , at the year of Christ 476 , writes very slightly and negligently : remarking this only , that it was celebrated by the Eutychians . But he mentions neither upon what account it was assembled , nor what was transacted therein : it is our office therefore , by our care and diligence to supply what he has omitted . After the Circular Letters sent forth by the Emperour Basiliscus against the Chalcedon-Councill , Acacius Bishop of Constantinople , the only person of the Patriarchs subject to the Eastern Empire , refused subscribing to these Letters , nor would ever endure to expunge the Chalcedon Synod out of the Ecclesiasticall Tables . Moreover , the Monks of Constantinople resolutely opposed Basiliscus . Lastly , the Constantinopolitane populacy began to be most grievously tumultuous , threatning to fire the City and the Pallace , if the Emperour should persist to put a force upon Acacius and the Catholicks . Basiliscus , terrified hereat , flies from the Imperial City ; took from the Constantinopolitane Church their Rights and Priviledges , and forbad the Senators to speak to [ or salute ] Acacius . But afterwards , when he heard that Zeno was on his return out of Isauria ; being stricken with fear , he came into the Church together with his wife and children ; and excusing himself to Acacius and the Clergy of the Imperiall City , restored their Rights to the Constantinopolitan Church , and set forth his Anti-Circular [ that is , Letters contrary to his Circular ] Letters : thus Theodorus Lector informs us , Book 1. The Eutychians therefore , ( when they saw Acacius contend with so much fierceness for the confirmation of the Chalcedon Synod ; and that not only the Monasteries , but the people also of the Imperial City , and other Priests every where , were excited by Acacius against Basiliscus ; ) convened a Councill of Bishops of their own party in the City Ephesus : in which Councill they condemned and deposed both Acacius , and some other Bishops who embraced the same Sentiments with him : and then they entreated the Emperour Basiliscus , that he would persist in his former opinion , and would not promulge a Constitution Contrary to his own Circular Letters . In the same Synod , Paulus is ordained Bishop of Ephesus by the Bishops of the same Province , and the Patriarchicall priviledge is restored to the Ephesine See , as our Evagrius relates in the sixth chapter of this book . Further , this Ephesine Councill was held on the year of Christ 477 , after the Consulate of Basiliscus and Armatus . Which I gather from hence , because this Synod was assembled a little before Basiliscus promulged his Anti-Circular Letters . Now Basiliscus published those Letters on that year I have mentioned ; when he understood that Zeno was returning out of Isauria with an Army ; as I have observed above out of Theodorus Lector . Indeed , the Asian Bishops seem to intimate this in their Letter to Basiliscus , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be pleased therefore to publish nothing contrary to your Divine Circular Letters . Moreover , Timotheus Aelurus seems to have presided at this Councill . For he came to Ephesus in the Reign of Basiliscus , and seated Paulus in his Episcopal Chair , as Evagrius relates from Zacharias . Nor is it likely , that Acacius Patriarch of Constantinople should have been deposed by any other person than the Alexandrian Bishop , who held the dignity of a Patriarch equall to Acacius . For who can believe that the Constantinopolitan Bishop was deposed by the Bishops of Asia , who long before this , from the times of John Chrysostome , were subject to the Bishops of Constantinople ? Vales. c Marcus was first created Caesar by his Father Basiliscus , as Marcellinus relates in his Chronicon , Theophanes , and others . 'T is certain , in Basiliscus's Circular Letters he is only termed the most noble Caesar. But afterwards he was styled Augustus by his Father , as this Letter of the Bishops of the Ephesine Councill doth inform us . Also , in the Anti-Circular Letter of Basiliscus , the same Marcus is named Emperour with his Father . The Authour of the Alexandrian Chronicle is mistaken therefore , who relates that Basiliscus , as soon as he was proclaimed Emperour , crowned his Son Marcus Emperour . Candidus says truer , in the second book of his History , in Photius . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fervency , or , a p●rching heat . † Incitation , or , commotion . ‖ Or , engage . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a proud revenge : the reading in Nicephorus is the same . Where Johannes Langus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revenge . But I am of opinion , that by a small change this place is thus to be restored ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a certain arrogant folly . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our piety ; contrary to the Faith and Authority of all Copies , and without any sense . Besides , he has rendred the following words very badly . Whence it hapned , that Baronius , who every where follows Christophorson's Version , could in no wise understand the transactions of this Ephesine Councill . So great a hindrance is an ill Rendition . Nor has Johannes Langus translated this Clause more happily . For he hath rendred it thus : Attestamur coram Salvatore Nostro Jesu Christo , &c. We attest before our Saviour Jesus Christ , that Your piety is free and innocent . From which we request , that a Just and Canonical and Ecclesiastick Sentence of Condemnation and Deposition may be pronounc's against them , and especially against him who hath been many ways found out to have administred the Bishoprick in the Imperial City impiously . But the Bishops of Asia do not say this : but request of the Emperours Basiliscus and Marcus , that they would not communicate any more with Acacius and the other Bishops whom they themselves had condemned and deposed by an Ecclesiastick Sentence : For this is the import of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are to be written in one entire Clause , without any distinction . But Translatours , following Nicephorus , and the Edition of Robert Stephens , have placed a distinction after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which led them into a mistake . Vales. * In this Edition of Valesius's , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abuse : it is , I suppose , an errour of the Press ; put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemnation ; which is the reading in Stephens's Edition . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours understood not these words of Zacharias Rhetor . Nor does Nicephorus seem to have understood them . For instead of them , he has substituted these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who imagine [ or , conceive ] Eutyches Tenets . ] By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Phantasie , ] or , [ Imagination , ] Zacharias means the opinion of Eutyches , who asserted , that the flesh of Christ was not true nor consubstantiall with us , but Phantasticall or imaginary ; as may be seen in the Acts of the Chalcedon Councill . Hence the Epistles of Avitus Bishop of Vienna , wherein he confutes Eutyches's Errour , have this Title , Contra phantasma , against the Phantasme ; as Sirmondus attests . Further , from this place it may be gathered , that Zacharias Rhetor was not an Eutychian , as Baronius thought at the year of Christ 476. For he would never have exprest himself thus , had he been a follower of Eutyches's Sect. It must therefore either be said , that these are not the words of Zacharias Rhetor , ( which notwithstanding Evagrius affirms ; ) or else , that he was not an Eutychianist . See chap. 14. Vales. * Or , Seated Arch-Bishop Paulus in the [ Chair ] of the Ephesians . a Timotheus Aelurus and Petrus Fullo , together with other Bishops , being a little before this assembled at Constantinople , had Decreed that this Paulus should be restored to the See of Ephesus , out of which he had been ejected . For these are Evagrius's words at the fifth chapter of this book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they Vote that Paulus also should recover the Archiepiscopall Chair of Ephesus . Which place Christophorson has not rendred truly , in this manner ; His rebus ita constitutis Paulus ad sedem Archiepiscopatûs Ephesiani capessendam deligitur , These things having been thus constituted , Paulus is chosen to take the Archiepiscopall See of Ephesus . For Paulus was not elected by Aelurus and Petrus Fullo at Constantinople , that he should take the Ephesine-See : but having been expelled out of the See of Ephesus , he came to Constantinople : where a Councill of Eutychianists being convened , it was Decreed that he should recover the Archiepiscopate of the City Ephesus . In the fifth chapter of this book , the reading in the vulgar Editions was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Come into the Chair . But from the Florentine and Tellerian M. SS . I have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enter upon . Yet I had rather add a preposition , and write it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return to , recover , or , re-enter upon . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. agreeable to , &c. Further , what Zacharias says here is most true , to wit , that it was the ancienter usage , that the Bishop of Ephesus should be ordained by the Bishops of his own Province . For , from S t Timothy who was the first Bishop of the Ephesians , untill Castinus , and Heraclides , whom John Chrysostome ordained , all the Bishops of the Ephesians were ordained in the same City by the Bishops of that Province , as 't is apparent from the Eleventh Action of the Chalcedon-Councill . Vales. c Zacharias does here call the Patriarchicall priviledge the Right of Primacy ; or the priviledge of Ordaining Metropolitanes . For in this the Patriarchicall priviledge did properly consist , as I have observed in my Little Book concerning the interpretation of the Sixth Canon of the Nicene Councill , which is published at the close of Our Socrates . Now whereas Zacharias , or rather Evagrius , adds , that this priviledge had been taken away from the See of Ephesus by the Chalcedon Synod ; he means ' the Sixteenth Action of the Chalcedon-Synod ; wherein it was Decreed , that the Constantinopolitane Bishops should Ordain Metropolitanes in the Asian Dioecesis . Vales. * See book 4. chap. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had conjectured long since , that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was extreamly troubled . The Tellerian M. S. has at length confirmed this my conjecture ; wherein I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Denyed ; that is , repealed , or revoak't . * Or , Constitution , b When by the Emperour Basiliscus's Circular Letters , the Chalcedon-Synod had been wholly abrogated , the priviledges of the Constantinopolitan See which had been established in that Councill , seemed to have been taken away by that same Sanction . By which thing Acacius was chiefly moved , and used his utmost endeavour , that the Emperour Basiliscus should revoak his own Constitution . Besides , in the Ephesine Synod , the Patriarchicall priviledge had been restored to the See of Ephesus by Timotheus Aelurus , as we have seen before . Which having been done , the Asian Dioecesis , the ordinations whereof had been given to the Bishop of Constantinople by the Decree of the Chaltedon-Synod , was taken away from that See. There was therefore need of a new Constitution , whereby its Rights and Priviledges might be restored to the Constantinopolitane See. This therefore the Emperour Basiliscus now performs , by the publication of these his Anti-Circular-Letters . Theodorus Lector does likewise attest the same , in his first Book Collectan , about the close thereof . Vales. * Or , It has been dubious . a The Greeks who delight much in Epithets , are wont to grace each Saint with proper and peculiar Titles . Thus they commonly term Thecla the Apostle and Proto-Martyr . They call her an Apostle , because , like an Apostle , she had preacht the Faith of Christ in many places : and they style her Proto-Martyr , in regard as Stephen was the first Martyr of Christ amongst men , so was she the first amongst women ; as Basilius Seleuciensis does attest in his first book concerning the Life and Miracles of the blessed Thecla . She is called Thecla by way of contraction , instead of Theoclia . For thus the same Basilius does frequently term her . Vales. * Or , Excellency . † Or , being about to die . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . With Evagrius agrees Malchus in the first book of his Byzantine History , and Candidus Isaurus in the second book of his Histories ; both which Authours relate , that Basiliscus was killed by the sword . But the other Historians tell us , that he dyed by hunger and cold , together with his wife and children . This disagreement of Writers in reference to Basiliscus's death , is taken notice of by Theophanes in his Chronicon , pag. 107. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also the name of this Station is written in Nicephorus . But Cedrenus and Theophanes term it Cucusus . Marcellinus and the Authour of the Alexandrian Chronicle call it Leminis and Limnae , a Castrum [ or , Castle ] of Cappadocia , into which Basiliscus was thrust together with his wife and children ; and the gate of one of the Towers , wherein he was inclosed , being stop't up , he perished there by hunger and cold . Vales. * Or , force . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson and S r Henry Savil have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst you , without any thing of sense . Nicephorus , 't is certain , confirms , the vulgar reading , viz. amongst us . But in the next words which follow , it ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your place , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our place . Johannes Langus perceived this before us , who has rendred this passage transcribed out of Evagrius thus , Rectè sanè ad nos venit ▪ qui locum etiam vestrum obtinebit , He hath indeed come rightly unto us ▪ who shall also possess your place . By which words the Bishops of Asia mean the Legate , which Acacius Bishop of Constantinople had sent to them , to wit a Presbyter or a Deacon of the Constantinopolitane Church . But if any one had rather , with Christophorson , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst you ; we must understand it of the Legate which the Bishops of Asia had sent to Acacius , that he might present the Libell of satisfaction to him . And this I think is truer . Vales. b Instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our ] doubtless it must be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your , ] as the reading is in Nicephorus . From whom an amendment must be made a little after this , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by dividing the words , which were erroneously made one word . Each emendation is confirmed by the Tellerian Manuscript . Vales. a After Peirus Fullo , Johannes Apamenus was Bishop of Antioch . He being ejected after 3 months , Stephanus was put into his place , as Theophanes relates in his Cronicon , page 107 : to which Writer agrees Gelasius in Gestis de nomine Acacii , and Liberatus in his Breviary , chap. 18. Pope Felix has mentioned the same Johannes , in the Sentence of Condemnation which he dictated against Acacius , and in the Epistle which in the name of the Roman Synod he wrote to all the Presbyters and Archimandrites in Constantinople and Bithynia . Vales. * Or , enter the Inn , or , house of all men . † Or , forbad . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the Bishops of Alexandria elect , &c. I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so reade the whole clause thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereupon those of Alexandria by their own authority elect Petrus surnamed Mongus Bishop : and I am of opinion that Evagrius wrote thus . 'T is certain , these words o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be spoken of the Suffragan Bishops . Besides , Petrus Mongus was ordained but by one Bishop , as 't is related in Gestis de nomine Acacii , and in Acacius's Epistle to Pope Simplicius . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , punished . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mulctare , to punish . Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Punishment , as Suidas attests . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the reading in Robert Stephen's Edition ) signifies quite another thing . Nicephorus having found this fault in his Copy , expunged the Preposition , and worded this place of Evagrius thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , He punished those who had elected [ Petrus Mongus Bishop ] with a capitall punishment . And yet Evagrius does not say so . For the relates , that Mongus himself was condemned by Zeno , not the Bishops who had chosen Mongus . 'T is apparent therefore that Nicephorus had read thus in our Evagrius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore Zeno punished those with death ; and that he understood it as spoken of the Hereticall Bishops who had elected Mongus . Doubtless , the Bishops who had chosen Mongus deserved a sorer punishment than Mongus himself , who was elected by them . For they had done that on their own authority , without the Emperours advice and direction : whenas it had been customary , by reason of the largness of the City Alexandria , that the Bishop thereof should not be elected , unless the Emperour's mind were first known . Besides , they had presumed to elect another Bishop when the See was not void , but whilst Timotheus Salophaciolus as yet survived . Whereupon the Seditions and Divisions , which seemed to have been extinguished by the death of Timotheus Aelurus , were rekindled . For these reasons , those Bishops were to be punished with a capitall punishment , rather than Mongus . Nevertheless , in my judgment neither is true . For Mongus was punished only with banishment . But the Bishops who had ordained him , are ordered to be punished by Anthemius the Augustalis ; as Liberatus affirms in his Breviary , chap. 16. Vales. a I am , of the same mind with Christophorson and S r Henry Savil , who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by the advice of some persons : which amendment is confirmed by Nicephorus and the Tellerian Manuscript . Moreover , Liberatus in his Breviarium chap. 16 ▪ affirms that Johannes the Occonomus [ or , Steward ] was sent to Constantinople on a far different account . For he says , that Timotheus Salophaciolus , after he had recovered his Episcopall Chair by the Decree of Zeno Augustus , sent some Ecclesiasticks to Constantinople , amongst whom was Johannes the Occonomus , who might give the Emperour thanks for his own restitution . They also made a request to the Emperour at the same time , that if any thing should happen to Timotheus otherwise than well , no other person but a Catholick might be put into his See by the Clergy and people of Alexandria ; as we are informed in Gestis de nomine Acacii . Which thing Zeno in his answer to Salophaciolus's advices , ordered to be done by a Letter written to the Alexandrian Clergy ; as Felix attesteth in his first Epistle to Acacius , and Gelasius in Gestis de nomine Acacii . Further , in the Florentine Manuscript , at the Margin here , these words occur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Johannes Tabennesiota . 'T is certain , this Johannes is termed Tabennesiota by Theophanes also in his Chronicon , because he had been a Monk in the Monastery of the Tabennenses at Canopus , where Timotheus Salophaciolus had likewise formerly followed a Monastick life and discipline ; as Theophanes relates , Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Victor Thunonensis in his Chronicon , and Liberatus in his Breviary term this Johannes barely and simply Oeconomus . But in the Gesta de nomine Acacii he is styled the Oeconomus of Timotheus Catholicus . Why therefore does Evagrius ( or rather Zacharias , out of whom Evagrius took it , ) say here , that Johannes was Oeconomus of Saint John's Church ? For he was not Steward of this Church only ; but he lookt after the revenues and money of all the Churches which were under the Bishop of Alexandria , as Liberatus informs us in his sixteenth chapter , in these words : Porro Johannes ex Oeconomo amicus factus est Hillo Magistro ; qui cum reliquis descendit Alexandriam . Factusque est iterum Oeconomus , habens causas omnium Ecclesiarum . Further Johannes of an Oeconomus is made a friend to Hillus the Magister ; who together with the rest went down to Alexandria . And he is made Steward again [ or , the second time , ] having all the Causes of the Churches . Instead of [ habent causes omnium Ecclesiarum , ] I think it should be habens gazas omnium Ecclesiarum , having the treasure or riches of all the Churches . This emendation , Liberatus's following words do confirm , which run thus : Qui mul●a & pretiosa xenia direxit Hillo Magistro , &c. Who directed [ or sent ] many and those pretious presents to Hillus the Magister , &c. Or must it be said that the Church of Saint John Baptist was then the Greatest Church of Alexandria ? Indeed , heretofore the Greater Church of Alexandria was termed the Caesarea , as I have observed at Socrates . But 't is possible , that the Church of Saint John , which had been built there by Theodosius after the demolishment of the Serapium , might become the Greater Church , the Episcopall Chair being removed thither . Concerning this Church of Saint John Baptist , Rufinus speaks in chap. 27. of his second Book Eccles. Histor. And in the following chapter he adds concerning the Reliques of Saint John Baptist , that in the time of Athanasius they were brought to Alexandria . To which afterwards , the Serapium [ or , Serapis's Temple ] being demolished , Golden houses ( that I may use Rufinus's words , which are Aurea Tecta , ) were erected in the reign of Theodosius . 'T is certain in this Church of Saint John , the Patriarch of Alexandria performed the Religious assembles , as Theophanes informs us concerning Dioscorus , pag. 139. Vales. c The power therefore of Electing their Bishops had been taken from the Clergy and people of the City Alexandria , and the Emperour had removed the priviledge of nominating the Bishop of Alexandria to himself , as 't is apparent from this place . Which , we deny not , was done by force and against the Ecclesiastick Laws . Nevertheless , the Roman Emperours not without reason challenged that power to themselves after the murder of Proterius the Alexandrian Bishop , in regard the City of Alexandria , by its own inclination prone to Seditions , had severall times raised vehement disturbances in the Election of Bishops . Vales. * Or , Commonalty . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Florentine . M. S. I found it written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Further , concerning this oath , wherein Johannes Tabennesiota had formerly bound himself in the Emperours presence , that he would never climb up into the Alexandrian See , Pope Simplicius speaks in his 17 th Epistle to Acacius . Liberatus also attests the same , in his Breviary , chap. 17. Vales. * Or , uniting Rescript . * Or , Those of Proterius's party . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To wit , Zeno's uniting Edict , which a little before Evagrius has termed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 't is therefore called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and hereafter by Evagrius , because the Emperour in that Edict speaks to all the Clergy and Laity , and by Preaching as it were , exhorts them , like a Priest , to embrace unity . But , 't is termed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this reason , because by a wholesome Dispensation ( as at the first blush it appears , ) it invites all Catholicks to one and the same Communion , the mention of the Chalcedon Synod being suppressed . Further , this Edict of Zeno bore date on the year of Christ 482 ; Trocondus and Severinus being Consuls , as Baronius writes . Which is evidently confirmed by Victor Tunonensis in his Chronicon . Vales. b Liberatus in his Breviary , chap. 17 , relates that Pergamius was not Praefect of Egypt , but Dux [ or Commander of the Milice : ] his words are these ; Acacius persuasit Zenoni , &c. Acacius perswaded Zeno , that he should write to Apollonius the Augustalis , and to Pergamius the Dux , that they should drive Johannes out of the Alexandrian See , as having seized it contrary to his own oath which he had given in the Imperial City ; and that they should give their assistance to Petrus Mongus , that he might continue in that See. Vales. a Facundus Hermianensis citing this Edict of Zeno's in his twelfth book , reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Orthodox Bishops . For the words are these : Flavius Zeno Pius , Victor , Triumphator , Maximus , always Augustus , to the Orthodox Bishops , &c. Then Facundus finds fault with that term Orthodox , and expresses his anger against it in many words ; that the Emperour should not be afraid of giving the title of Orthodox to a company of Hereticks who had no head . Further , this Edict of Zeno was promulged in the year of Christ 482 , as Baronius has recorded . Vales. * Or , Confirmation . † Or , Armour . ‖ Or , Have night and day made use of all imaginable &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ by all imaginable prayer and diligence . The same likewise is the reading in Nicephorus . Nor had the old Translatour of this Edict read otherwise , in Liberatus chap. 18 : for he renders it thus : noctibus ac diebus , oratione , & studio & Legibus , &c. night and day , by prayer and diligence , and by our Laws , We endeavour , that the Holy Catholick and Apostolick Church may be multiplyed by that Faith. Notwithstanding in my judgment , it ought rather to be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by all imaginable attention . What the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , we are informed from Suidas , who produces a passage of an old Writer . Indeed , this emendation pleases me mightily . Vales. * Or , Next to God. † Or , Begirt . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , waging war against the [ entire ] Body . Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should he make war ▪ &c. as it is in Nicephorus , and in the Tellerian M. S. S r Henry Savil also , at the Margin of his Copy , had remarked , fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps is should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Generations . d To this place of Zeno's Edict Pope Felix alludes , in his Epistle to Zeno Augustus ; where his words are these ▪ Dolet certè pietas Tuae , quòd per diuturnos partis alter●ae gravesque conflictus , multi ex hoc saeculo videantur ablati , aut Baptismatis aut Communionis expertes ▪ Your piety doubtless i● grieved , that by reason of the long and sore conflicts of each party , many may seem to have been taken out of this world , without being partakers of Baptism or the Communion . Vales. * Or , Begirt . † Or , Baptism . * Or , Chapters . † See Chap. 5. note ( f. ) * Unsinning , or , without sin . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 't is also written in Nicephorus . But Facundus and Liberatus seem to have read otherwise . For Facundus ( pag. 551. ) renders this place thus : adunate ergo vos in nullo dubitantes , &c. Unite your selves therefore , being doubtfull in nothing . For we have written these things to you , not to innovate the Faith , but that we might satisfie you . &c. And Liberatus translates it in this manner : Unite vosmetipsos , nihil dubitantes , &c. Unite your selves , doubting nothing , &c. Whence it appears , that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But the reading in our Copies is better ; For soon after it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we Anathematize . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which frequently happens in these books of Evagrius , occurs here also , to wit , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is certain Liberatus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , as 't is apparent from his Version . For thus he renders it : Sanctissima namque Mater Nostra Ecclesia , &c. For our most Holy Mother the Church , as being the person who hath begotten you , from a long time expects to embrace Her Sons , and earnestly desires to hear your sweet voice . Nor did Facundus read otherwise , in his twelfth book . For thus his Version runs : Sancta enim Mater Nostra Ecclesia , &c. For our Holy Mother the Church receives you as Her own Sons . Embrace her . For She desires after a long time to hear Your sweet Voice . Moreover , Nicephorus has it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , from the forecited passages 't is apparent , that Facundus and Liberatus in Zeno's Edict had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Mother ; which reading I am most pleased with . Besides , Facundus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Embrace Ye Her ; not as 't is commonly read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to embrace . Which reading nevertheless is intolerable . Lastly , Liberatus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a long time ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after a long time . Vales. * Chap. 12. a Liberatus in his Breviary , chap. 18 , says , that Johannes being driven from the See of Alexandria , came first to Antioch : and after he had gotten Letters of Intercession from Calendion Patriarch of Antioch , came to Rome , and appealed to Simplicius Bishop of Rome , as the Blessed Athanasius had also done before . But in the Gesta de Nomine Acacii , which in my judgment were written by Pope Gelasius , he is said to have requested the Refuge only of the Roman Church , in such manner as his predecessours had done . Which I think is truer . For Johannes appealed not from any Ecclesiastick Judicature to Simplicius , in regard he had not been expelled out of his own See by the sentence of a Synod , but by force : nor did he present a Libell to Pope Simplicius , but to Felix his Successour , as we shall see afterwards . Vales. * Opinions , or , Decrees . a So also Pope Simplicius , in his Epistle to Acacius , terms Petrus Moggus ; as Liberatus attests in his Breviary , chap. 18. To wit , because he had invaded the Alexandrian Church , whilest Timotheus Salophaciolus , who had been legally ordained , was alive . Vales. b That this was the pretext of condemning Calendion , is attested by Liberatus in his Breviary , chap. 18. But the true cause of his being condemned and deposed , was this , because he would defend the Chalcedon Synod , nor would acquiesce in Zeno's Edict . Liberatus's words are these : Interea Calendion Archiepiscopus Antiochenus deponitur , &c. In the interim Calendion Arch-Bishop of Antioch is deposed . Being accused in publick as having been undutifull [ indevotus , without devotion ] to his Prince , drawing in the people into a Rebellion with Illus : but secretly , because he would not keep himself from the Communion both of Pope Felix and Johannes . Gelasius also in his thirteenth Epistle to the Dardani , says , that Calendion was therefore Ejected by Zeno , because he had razed His name out of the Dypticks , and instead thereof put in Leontius's . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine and Tellerian M. SS . I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Hillus , by Country an Isaurian , in dignity Magister Officiorum [ Master of the Offices , ] as Marcellinus tells us in his Chronicon : who after he had been in great favour with the Emperour , at length was incensed against him , for what reason I know not , and together with Leontius ingaged himself in a Tyranny in the East , on the year of Christ 484 , as Marcellinus records ; or rather 483 , as Baronius has rightly observed . Further , this Hillus is by Candidus Isaurus and by Damascius in the Life of Isidorus the Philosopher , always called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the accent in the last Syllable . So 't is also written in Suidas : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that place of Suidas is to be read . Vales. d Petrus Fullo was Ejected out of the See of Antioch a little after the return of Zeno Augustus , on the year after the Consulate of Basiliscus and Armatus . One Johannes , whom Petrus had ordained [ Bishop ] of Apamia , invaded his See , as I observed before at chap. 10 , note ( a. ) He having been Ejected , an Oriental Synod ordained Stephanus , as Theophanes tells us in his Chronicon . This Stephanus , when he had governed the See of Antioch about a years space , was most barbarously murdered by Hereticks in the Church , on the year of Christ 479 , after the Consulate of the most famous Illus ; as Baronius has rightly observed from Pope Simplicius's Epistles . Zeno being highly incensed on account of this murther , sent some persons to Antioch , who might revenge this Fact and punish the Authours of the Sedition . Moreover , to avoid Tumults , he commanded Acacius Bishop of Constantinople , to ordain a Bishop of Antioch in the Imperial City . And this thing , done on account of preserving the Ecclesiastick Peace , as well the Emperour as Acacius excused to Pope Simplicius , promising that in future the ordination of the Prelate of Antioch should be made by the Comprovinciall Bishops , according to the Prescripts of the Canons . Stephanus Junior therefore is ordained by Acacius , and after he had sate three years , Calendion is created Bishop in his stead by an Orientall Synod , in the Consulate of Trocundus and Severinus , on the year of Christ 482 ; as Baronius has learnedly observed from Pope Simplicius's Epistle . Theophanes does indeed affirm , that Calendion was ordained by Acacius at Constantinople , by the Emperour Zeno's order . Theophanes's opinion seems to be confirmed by Candidus in the third book of his History ; whose words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in like manner as the Emperour Zeno , when the impious Petrus disturbed the Churches of the East , sent Calendion to be Consecrated [ Bishop ] of Antioch . Besides , in the Gesta de nomine Acacii , 't is in express words written , that Calendion was ordained by Acacius Bishop of Constantinople . Simplicius also affirms the same in the cited Epistle , if we weigh his words more attentively . For , what else is the meaning of these words : Antiocheni exordium Sacerdotis quâ ratione serius fuerit . Indicatum , quamvis minimè nos latere potuerit , tamen & ipse vel Synodus ejus indicavit . Quod sicut non optavimus fieri , ita faciles excusationi quam necessitas fecit extitimus ; quia quod voluntarium non est , non potest vocari in reatum , &c. For what guilt , what necessity was to be excused before Simplicius , unless Acacius had ordained Calendion at Constantinople contrary to the Ecclesiastick Laws ? But now , what the same Theophanes adds concerning Johannes Codonatus , who was ordained Bishop by the Antiochians knowing nothing of the Ordination made at Constantinople , and whom Calendion afterwards removed to the See of Tyre : I fear Theophanes is mistaken herein . For , not Calendion , but Acacius removed Johannes to the See of Tyre ; as 't is attested by Pope Felix in the Libell of Condemnation of Acacius , and by Gelasius , and Liberatus . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also sent Synodical Letters to Petrus [ Bishop ] of Alexandria . Thus Nicephorus read , and yet Christophorson , and S r Henry Savil at the Margin of his Copy , mend it very simply , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Proterius . For Proterius was dead long before this . 'T is manifest from Pope Gelasius's Epistles , that Petrus Fullo held communion with Petrus Mongus . Vales. f To wit , with Petrus Mongus . For with him , after the Ejection of Johannes Tabennesiota , Acacius held communion , and received from , and sent to him Synodicall Letters , as Liberatus informs us . But Acacius never held communion with Petrus Fullo : yea , he was wont to boast , that he had never been joyned in communion with him : whereas yet , by this that he communicated with Petrus Mongus who maintained a communion with Petrus Fullo , Acacius himself also might hold communion with Fullo ; as Pope Gelasius says in his Epistle to the Orientalls , which was first published by Jacobus Syrmondus . Vales. g Evagrius gives no reason , why these men separated themselves from the communion of Petrus Mongus . Besides , Liberatus in his Breviary chap. 18 , does relate this matter very obscurely ▪ in these words : Igitur Petrus Mongus ab Abbote Ammone & Johanne Episcopo Magileos , &c. Therefore Petrus Mongus having undergone Wars from the Abbot Ammon and Johannes the Bishop of Magilis , and from the Abbots of the Monks of the Lower Egypt , and a Sedition having been raised against him in the Cathedral Caesarea as 't is called , [ or , as 't is reported ; ] anathematized the Chalcedon Synod , and Pope Leo's Tome . And these things he did , after he had written to Acacius and Simplicius that he held communion with them and with the Holy Synod . And these matters having been in this manner performed , some persons departed from Petrus's communion , and declared [ them ] to the Roman Bishop at Rome . Which words , in themselves obscure enough , are in my judgment to be explained thus . Petrus Mongus , after he had been restored to the Alexandrian See upon Johannes's Ejection , at first used dissimulation , and sent Synodicall Letters to Acacius and Simplicius , wherein he affirmed that he held communion with the Synod of Chalcedon . He also admitted those to communion who were of Timotheus Salophaciolus's party , as Liberatus attests . But afterwards , when he had been vexed by the Eutyohian Monks on account of this dissimulation , he anathematized the Chalcedon-Synod publickly in the Church . Vales. * Or , wrote . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had been written : in my judgment it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been done . And so Nicephorus read , book 16. chap. 13. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have mended this place thus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard he was a person that could cloath himself in any dress , ] partly from Nicephorus , and partly by the authority of the Florentine and Tellerian M. SS . Further , concerning this wavering and fraudulent humour of Petrus's , we have the attestation of Liberatus in these words : Sed permansit Petrus in Episcopatu , &c. But Peter continued in his Bishoprick , and wrote to Acaci●s , that he was a Communicator of [ or , held Communion with ] the Sinod , and deceived the Alexandrians , because he would not communicate with the Synod : so that some Ecclesiasticks who were his Communicators , some Monks and Laicks , perceiving his Fallaciousness , separated themselves from his communion . And holding separate assemblies , would not endure to communicate with his name . Vales. b ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for those great Labours . Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the Tellerian Manuscript , and in Nicephorus . Vales. c Mongus says , this Crime was objected against him , that he had removed the Reliques of Timotheus Salophaciolus into another place . But he neither excuses that Fact , nor denies it ▪ resting satisfied only in saying this , that that Fact was impious in the presence of God and men . For humane Laws do severely punish the disturbers of Sepulchers . 'T is certain , Victor Tunonensis in his Chronicon writes thus concerning Mongus : Post Consulatum Zenonis tertium &c. After Zeno's third Consulate , — He condemns the Chalcedon Synod out of the Pulpit before the people . He takes the names of Proterius and Timotheus Salophaciolus out of the Ecclesiastick Dypticks , and writes therein those of Dioscorus and Aelurus , who had murdered Proterius : and having cast Timotheus Salophaciolus's body out of the Church , he threw it into a desert place without the City . Liberatus also attests the same in his Breviary , chap. 18 , in these words : — Sed & Petrum Alexandrinum , &c. — Moreover Petrus Alexandrinus anathematizing the Chalcedon Synod and Pope Leo's Tome , who having expunged the names of Proterius and Timotheus Catholicus out of the Dypticks , inserted those of Dioscorus and Aelurus : who took the body of the same Timotheus Catholicus out of the earth , and cast it forth , who had been buried amongst the Catholick Bishops , Acacius has in a strange manner praised him , concerning whom he had remembred before , that himself had related so great crimes . Lastly , Pope Felix in the Sentence of condemnation against Acacius , does expresly confirm this very thing . So that now there can be no further doubt of the truth of this fact . Vales. d ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours have rendred this place variously . For Musculus translates it thus ; Libellum consideratè concinnavimus , we have with consideration composed a Libell . Christophorson , in this manner ▪ Literas hasce excogitavimus , quae huic malo remedio sint , We have found out these Letters , which may be a remedy for this mischief . But Johannes Langus , Nicephorus's Translatour , has rendred it thus : Re deliberatâ , rationem quae mederi malo imminenti posset , invenimus ; having considered the business , we found out a way , which might cure the imminent evill . Of these three Renditions , the second is wholly to be rejected ; but the first and third are tolerable . Nevertheless , it seems to me more fit , to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oration , or , Speech to the people , which Petrus made in the Church at such time as he ordered the Ecclesiastick Acts to be made up before Acacius's Legates ; concerning which Acts Evagrius has spoken before , at the close of the foregoing chapter . Vales. * Or , Defence . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Langus renders this place thus : Fecimus ut ab iis qui nobiscum conventus agunt , ista dicerentur , We have caused , that these things should be said by those , who hold Assemblies with us . Musculus interprets it in this manner : Eos qui ad nos venerunt , hoc ipsum dicere fecimus ; We have made those , who have come to us , say the same thing . Christophorson's Translation runs thus : Tum ut illi qui nobiscum unà accersebantur , pro defensione idem ipsum dicerent , effecimus , And also we have procured , that they who were sent for together with us , should for a defence say the very same thing . They thought therefore , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified no other thing , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is my judgment that the Ecclesiasticks and Laicks of Timotheus Salophaciolus's party are understood , who by the order of Zeno Augustus were associated and joyned to Petrus Mongus . For the Emperour Zeno , by the perswasion and advice of Acacius , had written to Apollonius the Augustalis , and Pergamius the Dux , that they should Eject Johannes Talaia , and install Petrus , Provided he would admit of the Henoticon , and receive [ to Communion ] the Clergy of Timotheus Catholicus ; as Liberatus relates in his Breviarie , chap. 18. Zeno had likewise written Letters to Petrus Mongus , wherein he ordered him , that he should give reception to the Clergy of Timotheus's party , who were of the same opinion with himself ; as the same Liberatus affirms in these words : Et quidem Petrus inthronizatur ab omnibus , &c , And Petrus is Installed by all persons . 'T is written from the Emperour , that he should receive those that agreed with him who had been of Timotheus Catholicus's party . That is , as well the Clergy , as Laity , who were willing to agree to Zeno's Edict . When therefore Petrus Mongus made up his Ecclesiastick Acts , wherewith he would prove to Acacius that he had never condemned the Chalcedon-Synod ; he made use of these persons as witnesses , and caused them to confirm this with their own Testimony , that the Chalcedon-Synod had never been condemned by Peirus . Further , their Testimony seemed worthy to be credited , because they had been of Timotheus Catholicus's party , who had always defended the Chalcedon-Synod . See the close of the sixteenth Chapter . Pope Felix speaks concerning these very persons in the Sentence of Condemnation against Acacius ; where his words are these : Quid enim sunt aliud , qui post obitum sanctae memoriae Timothei , ad Ecclesiam sub Petro redeunt , &c. For what are they else , who after the death of Timotheus of holy memory , return to the Church under Petrus , &c. Vales. f That is , that Crime which by some ill-minded persons was objected against me : to wit , that the Chalcedon-Synod is rejected and condemned by me . Vales. * Or , Darnell . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Learned have long since made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is the reading in Nicephorus . Vales. † Or , Against the Ecclesiastick Peace of Christ. * Or , They desire to do . a In the Condemnation and Deposition of Acacius , the Greeks found fault chiefly with two things . First , because he had not been condemned and deposed in a Synod ; but only Pope Felix had prefixt his own name before the sentence of Deposition . The other thing was , because Acacius having been neither convicted nor examined according to the Ecclesiastick Canons , had received a Sentence of Condemnation ▪ To the former Objection those of the Church of Rome returned this answer : that there was no need of a new Synod for the condemning of Acacius . For all Followers and Communicators [ that is , those that held Communion ] with Hereticks , who had heretofore been condemned by a special sentence , are to be understood as condemned together with the same Hereticks . So says Pope Gelasius in his Epistle to the Orientalls ( which was first published by Jacobus Syrmondus , ) in the Gesta de nomine Acacii . I know what answer is given by Baronius at the year of Christ 484 , chap. 21 : to wit , that Gelasius speaks concerning an Oecumenicall Synod . But by Baronius's favour , this answer is not satisfactory . For the Greeks in this affair made no difference between a Generall and a particular Councill . But in generall they affirmed , that Acacius had been condemned in no Synod particularly convened upon his account . For thus Pope Gelasius writes in the forementioned Epistle , speaking to the Orientalls in these words : An de uno dolet Acacio , quod speciall Synodo non fuerit confutatus , &c. Are you troubled about one Acacius , because he has not been confuted in a speciall Synod ; whenas he himself in his own Letters hath detected his own Crime ; nor having already voluntarily confessed , ought he to be heard ; and are you not troubled about so great Catholick Prelates without any examinatian secluded ? Pope Gelasius confesses ingenuously , that Acacius had been convicted and heard in no speciall Synod . 'T is certain , neither of those two Roman Synods , wherein Acacius was condemned , were convened upon his account . For the former was Assembled on the account of Vitalis and Misenus the Legates of the Apostolick See : wherein Vitalis and Misenus were indeed condemned : but Petrus Bishop of Alexandria and Acacius , were only reprehended and by the by reproved , as Evagrius tells us a little after this . But the Latter Synod was assembled on the account of the Antiochian Church , on the same year , as Pope Felix informs us in his Synodick Letter to all the Presbyters and Archimandrites at Constantinople and throughout Bithynia . In which Synod Petrus Bishop of Antioch was indeed chiefly and most especially condemned ; who having Ejected Calendion , had invaded the Antiochian See. But Petrus Bishop of Alexandria and Acacius Bishop of Constantinople , were only condemned as the Associates and Communicators of the same Petrus ; as the subscription annext to the same Letter doth declare [ in these words : ] Candidus Tiburtinae Civitatis Episcopus , &c. I Candidus Bishop of the Tiburtine City , following the authority of the Apostolick Se● , Set forth by the Catholick deliberation of us all , according to the State of the Church ; pronouncing an Anathema to Petrus the Invader of the Alexandrian Church , and to Acacius sometime of the Constantinopolitane Church , also to Petrus [ Bishop ] of Antioch , who have heretofore been rightly and deservedly separated from the Episcopall [ dignity ] and number of Christians , and to all their followers , have subscribed , &c. But whereas the Greeks complained that Pope Felix had prefixt his own name only before that sentence ; Felix , in the forecited Letter , answers this Objection thus , in these words : Unde nunc causâ Antiochenae Ecclesiae apud B. Petrum Apostolum collecti , &c. Whence being at this present convened before the Blessed Apostle Peter on account of the Antiochian Church , we have again hastned to shew your love the usage which has always obtained amongst us . As often as the Lords the Prelates are convened within Italy on account of Ecclesiastick Causes , especially of Faith , an usage is retained , that the Successour of the Prelates of the Apostolick See , in the name [ or , person ] of all the Prelates of all Italy ▪ agreeable to the Care of all the Churches appertaining to them , should constitute all things . Pope Julius had said the same long before Felix , in his Letter to the Orientalls , which Athanasius records in his Apologetick . But now , as to the Second Objection of the Easterns , concerning Acacius's being condemned without any examination ; that is sufficiently answered by Pope Gelasius in his Epistle to the Orientalls , the words whereof we have produced above . Vales. * That is ▪ the Monks ▪ who did not sleep . b Some time before this , Johannes Tabennesiota ( after he had been Ejected out of his See , ) had come to Rome , and had made his case known to Pope Simplicius . But he had not presented a Libell to him ; but had only perswaded him , that he would write to Acacius in defence of his Cause . Which thing Pope Simplicius performed with a ready and willing mind . But Acacius , having received Simplicius's Letters , returned answer , that he in no wise acknow'edged Johannes Bishop of Alexandria : but , had received Petrus Mongus to communion by order of the Emperour Zeno. At which Letters Simplicius being highly incensed , wrote back , that Acacius had not done what was regular and orderly , in that he had received Petrus to Communion , who stood condemned by the common sentence of them both . And when Johannes was preparing to offer a Libell to the Pope , containing various Crimes against Acacius ; in the interim Simplicius was prevented by death , before Acacius had given answer to his last Letters ▪ as Liberatus tells us in his Breviarium . But after Felix had been put into Simplicius's place , Johannes presented that Libell to Pope Felix , which he had before made ready to offer to Simplicius . Who forthwith sent a Libell of Citation to Acacius by the Bishops Vitalis and Misenus , ordering him to come to Rome immediately , and give in his answer before the Apostolick See , to the Libell of Johannes the Bishop ; as 't is recorded in the Gesta de nomine Acacii , and in the Libell of Citation transmitted to Acacius . — Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are transposed , which I restore thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sent from Felix to [ the Emperour ] Zeno. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has excellently well explained this place of Evagrius , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But before Vitalis and Misenus , coming from Rome , had arrived at the Imperial City , &c. In Evagrius therefore it must be written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Evagrius does usually call Constantinople ; as hereafter , at chap. 25. Vales. b There were two Monasteries at Constantinople which were termed [ the Monasteries ] of the Acoemeti , to wit , [ the Monastery ] of Bassianus , and that of Dius . They had taken the name of Bassianus and of Dius from their Founders . But they had the appellation of Acoemeti [ or , Ac●mita , ] given them , because they celebrated the Divine praises night and day , succeeding one another by turns : in so much that they seemed not to sleep . So heretofore in the Gallia's , a continuall praising of God is said to have been kept up in some Monasteries . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus supposed that these Commonitoria ( for so the Latines term them , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) were written to the Emperour Zeno. But Evagrius says they were written to Vitalis and Misenus the Legates of the Apostolick See. 'T is certain , Commonitories were wont to be sent to Embassadours and such like persons , but not to the Roman Emperour . For they were as it were Orders and Instructions which publick Ministers ought studiously to observe . Vales. * That is , Johannes . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Florent . M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and so also the same Manuscript Copy has it written in other places , as I have remarked before . Indeed , the ancient Coyns do confirm this writing of this word , as does likewise the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I agree with S r Henry Savil , who in his Copy hath mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There are also extant in the same Acts. But I can in no wise approve of Christophorson's Version , who has rendred this place thus : Extant Praeterea in Actis ejusdem Concilii , &c. There are moreover extant in the Acts of the same Councill , &c. For Evagrius makes no mention here of any Councill , only takes a view of the Collection of Letters , which belonged to Acacius's Cause . Christophorson thought , ( because be saw mention was made of Acts by Evagrius , ) that it followed immediately , that these things were transacted in a Councill . But the matter is not always so . For whatever things were done in any affair , may simply be called Acts , although no Councill or judiciary proceedings intervened . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ is to be expunged ; which is not acknowledged by Nicephorus . Vales. e All other Authours relate , that Mongus was ordained by one Bishop , and he an Heretick . So says Acacius in his Letter to Pope Simplicius , and Felix in his Synodick Epistle to all the Monks and Archimandrites at Constantinople and in Bythinia . The same is likewise attested by Theophanes in his Chronicon , pag. 107 ; and by Gelasius in the Gesta de nomine Acacii . Yet Liberatus affirms Petrus was ordained by more Bishops than one , although he expresses not their number . Vales. a This Letter of Acacius's is extant , set forth in Latine amongst the Epistles of Pope Simplicius . The same Letter is mentioned in Pope Felix's Epistle , which contains Acacius's Sentence of Deposition . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have added the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But , from the Florentine Manuscript ; which particle casts a great light upon this place . In the same Florentine Manuscript at the side of these words , this Scholion was written : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , This Authour does not say here expresly , that Acacius was deposed by the [ Bishop ] of Rome : but Theodorus and Basilius Cilix do manifestly affirm this . Nicephorus ( book 16. chap. 17. ) attests the same concerning Basilius Cilix . Further , Our Evagrius is undeservedly reproved by that Scholiast , because at this place he speaks nothing of Acacius's deposition . Evagrius does here relate all things that were transacted in the Roman Synod , which was convened in the year of Christ 484 against Vitalis and Misenus Legates of the Apostolick See. In that Synod Vitalis and Misenus were indeed deprived of the honour of the Priesthood . But Acacius was only reprehended and rebuked , as 't is apparent from the Decree of the Synod , here recorded by Evagrius . After this , Felix sent his Synodick Letters to Acacius ; wherein these words occurred ; Peccasti , ne adjicias , & de prioribus supplica , You have offended , make no addition , and supplicate for [ your ] former [ failings . ] After receipt of which Letters , when Acacius still stood out , and committed Facts worse than the former ; Pope Felix ( the Bishops being a second time convened , ) promulged a sentence of deposition against Acacius , and directed it to Acacius , by Tutus Defensor of the Roman Church ; which [ sentence ] begins thus : Multarum transgressionum reperiris obnoxius , You are found guilty of many transgressions . That these things were transacted in this manner , Pope Felix informs us in his Synodick Letter to the Presbyters and Archimandrites at Constantinople and throughout Bythinia . For , after he had written concerning Vitalis and Misenus , and concerning Acacius , who were condemned in the Roman Synod ; he adds these words : Post illam sententiam quae in Acacium perturbatorem totius Orientis Ecclesiae dicta est , &c. After that sentence which hath been pronounced against Acacius the disturber of the whole Eastern Church , being now also convened , we have added to these Letters , &c. And a little after : Unde nunc causâ Antiochenae Ecclesiae , &c. Wherefore being at this present convened in the presence of the blessed Apostle Peter on account of the Antiochian Church , we do again hasten to declare to Your love the Custom which hath always obtained amongst us . From which words it appears , that this Letter was written by Felix , in the name of the third Roman Synod , which had been assembled on account of the Antiochian Church ; which , after Calendion was ejected , Petrus Fullo had invaded . In this Synod therefore Felix had dictated the sentence against Acacius , ( which begins thus ; Multarum transgressionum reperiris obnoxius , You are found guilty of many Transgressions ; ) and had transmitted it to Acacius , by Tutus the Defensor . Nor can any one say , that that sentence was pronounc't before in the Second Roman Synod , at such time as Vitalis and Misenus were condemned ; but was sent a little afterwards by Felix , by the Order of the Third Roman Synod . For Evagrius refutes this , who does not say , that the sentence of deposition was pronounc't against Acacius in that Roman Synod wherein Vitalis and Misenus were condemned . Besides , Liberatus in his Breviarium ( chap. 18. ) does manifestly declare , that that Sentence of Deposition against Acacius was pronounced long after the Condemnation of Vitalis and Misenus . For hear what Liberatus says : Redeunt aliquando Legati . Sed praecesserant Monachi , &c. At length the Legates return . But the Monks had gone before , who in a grievous manner accused them of Treachery . Having been forthwith heard and convicted from those Letters which they had brought , they are removed from their own places . And after some few words : Ubi ergo ad plenum detectus est Acacius Haereticus , &c. When therefore the Heretick Acacius was fully detected , Pope Felix put these words in his Synodick Letters : you have offended , make no addition , and supplicate for [ your ] former [ failings . ] Acacius having received these Letters , persists in the same mind , neither receding from Petrus's Communion , nor yet perswading him openly to embrace the Chalcedon Synod and the Tome of Pope Leo. Pope Felix understanding this , sent a writing of Condemnation to Acacius by Tutus the Defensor ; the beginning whereof is this . You are found guilty of many Transgressions . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine and Tellerian M. SS . and in Nicephorus , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Loves not the Faith. But it would be better written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus Christophorson seems to have read , and so we have rendred it . At the Clause immediately foregoing , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For he ought , if he had loved Zeno , to have done this ; ] I would rather read thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whereas , if he had loved the Faith rather than Zeno , he ought to have done this . Vales. d After the Roman Synod which was convened on the account of Vitalis and Misenus , and wherein Vitalis and Misenus had been condemned ; but Petrus and Acacius were only reproved and rebuked ; it was consequent that Evagrius should have spoken concerning the Sentence of Deposition pronounced against Acacius and sent to Constantinople by Tutus the Defensor . And yet Evagrius has not done this here . Whereof two reasons may be assigned . For , either this was done by Evagrius in reverence to the Constantinopolitan See : or else , because Evagrius had related that before from Zacharias Rhetor ; as may be seen in the eighteenth Chapter . What therefore he had declared there , he look't upon as superfluous to repeat at this place . Vales. a I have made good this place from the Florentine M. S. in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had again Anathematized , &c. For Petrus Mongus condemned not the Chalcedon Synod together with Leo's Epistle , once , but oftner . Vales. b Liberatus makes mention of this Abbot Nephalius , in his Breviarium , chap. 18. Vales. * Or , Fully . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this interim . Further , 't is to be observed , that Evagrius does in the first place relate Acacius's death . For , of those three Schifmaticks who rent in sunder the Orientall Church , ( to wit , Acacius Bishop of Constantinople , Petrus of Alexandria , and Petrus of Antioch ; ) the first that departed out of this life ( says Evagrius , ) was Acacius ; then Petrus [ Bishop ] of Alexandria , who was termed Mongus ; and last of all died Petrus Fullo . But Victor Thunonensis in his Chronicon relates , that the first that died of those three I have mentioned , was Petrus [ Bishop ] of Antioch . For his words are these : Post Consuletum secundum Longini , &c. After Longinus's second Consulate , Petrus [ Bishop ] of Antioch dies under condemnation , and in his place Calendion is ordained . But the Eastern Bishops , as persons ignorant , consecrate Johannes surnamed Codonatus Bishop over the said Antiochian Church , to whom succeeded Petrus the Heretick . This was the year of Christ 488 ; Dynamius and Sifidius being Consuls . But on the year following , wherein Probinus and Eusebius were Consuls , the same Victor Thunonensis records Acacius's death in these words : Eusebio V. C. Cos. Acacius Constantinopolitanus Episcopus sub damnatione moritur , &c. The most famous personage Eusebius being Consul , Acacius Bishop of Constantinople dies under Condemnation , and in his room Flavita is ordained Bishop ; to whom ( he dying in the third month of his Promotion , ) Euphemius Keeper of the Decrees of the Chalcedon Synod was successour in the Bishoprick . And on the next year , Longinus and Faustus being the second time Consuls , the same Victor relates , that Petrus [ Bishop ] of Alexandria died under Condemnation . But Baronius , in his Ecclefiastick Annalls , relates indeed the death of these three Schismaticks in the same Order with Victor Thunonensis , but not on the same year . For he says , that Petrus Fullo died on the year of our Lord's Nativity 486. And , that Acacius died two years after , that is , on the year of Christ 488 : But in Mongus's death he agrees exactly with Victor . But I had rather follow Victor's opinion , who places Fullo's death on the year of Christ 488. For Calendion was created Bishop of Antioch on the year of our Lord's Nativity 482 , as 't is manifest from Pope Simplicius's Epistle ; and in regard he held that Bishoprick four years , as Theophanes does attest ; it must necessarily be said that Petrus Fullo , who on Calendion's being ejected was put into his place , had possession of the See of Antioch on the year of Christ 486. But who can believe that Petrus Fullo , who committed so many and such notorious Facts during the time of his Episcopate , should have died a few months after his promotion ? Petrus Fullo therefore died not on the year of Christ 486 , as Baronius thought . But this argument is with ease refuted ; for 't is grounded barely on Theophanes's authority , who attributes four years to Calendion's sitting Bishop . But Calendion sate Bishop during the space of one year only . For he was ejected by the treachery of his Ordainer Acacius , a little after the Roman Synod , on the year of Christ 483 ; as we are informed from Pope Felix's Letter to all the Presbyters and Archimandrites at Constantinople and throughout Bithynia , and from the Authour of the Gesta de nomine Acacii . But Theophanes and Cedrenus are notoriously mistaken , who relate that Petrus Fullo departed this life after Petrus Mongus . Whom Pope Gelasius has refuted , in his Epistle to the Orientalls , who does attest that of those two , Petrus Fullo died first . Vales. b Theophanes relates , that Fravita wrote Synodick Letters to Petrus [ Bishop ] of Alexandria , wherein he denyed that he communicated with Felix Bishop of Rome . And on the other hand , that he sent Synodick Letters to Felix , wherein he declared to him , that he had no society of communion with Petrus [ Bishop ] of Alexandria . Theophanes assignes only three months continuance in his Bishoprick to the same Fravita ; as does likewise Victor Thunonensis ; and not four , as Evagrius affirms in this chapter . Vales. c There were at Alexandria two sorts of Hereticks ; to wit , the Dioscoritae , and the Esaiani : concerning whom Liberatus speaks in his Breviary . The Dioscoritae wholly condemned and anathematized the Chalcedon Synod . But the Esaiani , following Zeno's Edict [ that is , His Henoticon , ] did not indeed in any wise admit that Synod ; yet they pronounc't not an Anathema against it . Vales. d Evagrius says not expresly , on what year Petrus Bishop of Antioch died ; nor can it be gathered from his words , that he died after Petrus Bishop of Alexandria . Yea , rather the contrary may be extracted from Evagrius's words . For , if Petrus Bishop of Antioch had survived Petrus Alexandrinus , doubtless Athanasius , who succeeded Petrus Bishop of Alexandria , would have sent his Synodick Letters to Petrus Bishop of Antioch . For these Synodick Letters were wont to be sent by the Patriarchs at the very beginning of their Patriarchate . In regard therefore Athanasius sent his Synodick Letters to Palladius Bishop of Antioch , it appears from thence , that Petrus Antiochenus died long before Petrus Alexandrinus . Further , concerning Athanasius's Synodick Letters , Liberatus in his Breviarium says these words : Non post multum tempus , &c. No long time after dies also Petrus Mongus at Alexandria , and after him Athanasius is ordained in that See : who himself also communicated with the Constantinopolitan , Antiochian , and Hierosolymitane Church in the Edict . Vales. * Flavianus's . † Or , Till some times of Anastasius . a Zeno brought over Armatus to his own side , not only by gifts and presents , but by promises also . For he promised , that as soon as he had recovered the Empire , he would make Armatus perpetuall Magister [ or , Master , ] of the present Militia ; and his Son Basiliscus , Caesar , and his own Assessour ; as Theophanes tells us in his Chronicon . pag 107. Whose words , because they are corrupted , nor could be understood by the Translatour , I will annex here . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , But he also ( as it frequently [ happens , ] ) being blinded with gifts [ sent ] from Zeno , and with a promise of the perpetuall Mastership of the Milice , and that Zeno would make his Son Basiliscus , Gaesar , and his Assessour ; returned with Zeno against Basiliscus . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with a promise of the perpotuall Mastership of the Milice . Theophanes terms the perpetuall power of Master of the Milice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Author of the Alexandrian Chronicle does fully confirm our Emendation . For he writes , that Zeno had made a promise to Armatus , that be would grant to him the Magisteriall power of the present Milice as long as he should live . Suidas relates much concerning this Armatus , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which seem to have been taken out of Damascius in the Life of Hisydorus the Philosopher . Vales. * Or , Theudericus . † Zeno. ‖ Or , To kill him . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the exposition of this word Translatours have been mistaken . Langus renders it Hastam expeditam , a Javelin fitted up and in readiness . Musculus , according to his own usage , having not a Latine word ready at hand , retained the Greek one . But Christophorson has rendred it worst of all , thus , Hastam cuspide bisidâ , a Javelin with a double point . I have translated it Hastam amentatam , a Javelinsitted with a loop of leather to caest it with . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with Amenium ; to wit , the thong wherewith Darts or Javelins were bound about , that they might be cast against the Enemy . The Old Glosses out of the Library of Petrus Daniel quoted by Turnebus , explain it thus : Amentum , corrigia lanceae , quae etiam ansula est ad jactum , that is , Amentum , the Latehets of a Launce , which is also a little handle to cast it . Where ansula is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to wit , that whereby a Dart is held that it may be thrown . Hesychius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sit [ or clasp together ] the fingers about the leather-latchet of a missile weapon . 'T is likewise used to signifie , to be ready . So Aeschylus made use of this phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sounds made by the lashings of leather-thongs , [ See Hesychius , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] a Metaphor taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from those Javelins , which they termed amenta● [ that is , fitted with loops of leather to fliag them with ; ] as Eustathius tells us , at the Second Book of the I●●ads . Now , there was a double use of the Amentum . For , it conduced both to the holding of the Dart , and also that it might be thrown against the Enemy with a greater force . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the incomparable Florentine M. S. I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Learned men had conjectured the reading should be . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with him whom the Latines term a Strator who is wont to li●t his Master on horseback ; as Suidas attests : in which Author there is a passage extant of an ancient Writer , who says these words concerning King Massanissa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But this Massanissa when he was old mounted his horse without a Strator . Where Suidas seems to have taken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Scale which we vulgarly term a Stirrop . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Tellerian M. S. For so the Analogy requires it should ; as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pull back , to curb . But Nicephorus , instead of this word , made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repress , or , to draw back . Further , the death of Theodoricus hapned on the year of Christ 481 , as Marcellinus in his Chronicon attests , in these words : Placidio solo Coss. Theodoricus Triarii filius Rex Gothorum , &c. Placidius being Consul alone Theodoricus Triarius's Son King of the Goths , taking his Forces [ along with him ] as far as Anaplum , arrives at the distance of four miles from the City ; but having done no harm to any of the Romans , returned forthwith . Further , hastning into Illyricum , whilest he was going between the moving Carriages of his own Army , he is wounded and striken thorow with the point of a dert lying upon one of the Wagons , [ occasioned ] by the motion of his own horse who started ; and dies . Vales. a Theophanes relates this commotion of Marcianus's ( in like manner as our Evagrius does , ) soon after the death of Theodoricus the Son of Triarius . But Malchus dissents , in his Byzantine History . For he tells us , that Theodoricus Triarius having heard of Marcianus's Sedition , forthwith drew together vast Forces , and marched towards Constantinople ; pretending to give the Emperour assistance ; but in reality , that he might make himself master of the Imperial City . Malchus's words , if any one be desirous of reading them , occur at pag. 86 of the King's Edition . Further , Procopius Marcianus's brother , after Marcianus was taken , and his Tyranny supprest , fled into Graecia to Theodoricus . And when Zeno sent an Embassy requiring him to be delivered up to himself , he could never prevail to get that done by Theodoricus ; as Candidus says , in his Second Book , and Malchus , in the book now cited . Vales. * Or , Image-makers . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made sensible of Zeno's intent . In the Florent . M. S. 't is t●uer written , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. made sensible of Zeno's treacherous designes , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours saw not the meaning of this place ; they were deceived by an ill punctation . But , by placing a middle distinction after these words , I have cast a light upon this passage . For Evagrius says , two reasons were brought , which had moved Theodoricus to go into Italy . The first was because Zeno plotted against him . The second is assigned in these words , But others affirm that , &c. Indeed , in the Excerpta of that old Author , which I published long since at the end of Amm. Marcellinus , Theodoricus is said to have gone into Italy with the consent of Zeno. For these are the words there , at pag. 479 ; Zeno recompensans beneficiis Theodoricum , &c. Zeno recompensing Theodoricus with gifts , whom he made Patricius and Consul , giving him much ; and sending him into Italy , made an agreement with him , that if Odöachar should be vanquished , for the merit of his own labours , he should only reign before , in his room whilest he should live . [ Loco ejus dum adviveret , in his room whilest he should live ; so 't is worded in this note of Valesius's here : but in the forementioned Excerpta of the old Authour , the reading is , loco ejus dum adveniret , in his room whilest he should come . ] Jordanes does also attest the same in his Geticks , and in his Book de Successione Regnorum . Vales. * Or , Works . a So a certain Building seems to be termed , which served instead of a Forum . Evagrius says , this Edifice was in the Daphnensian Suburb , over against [ or , opposite to ] the publick Bath . For that is the import of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectà ad publicum Balneum , straight forth to the publick Bath . Which I approve not of : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opposite ; as Suidas attests . Now , in the Antiforum ( says Evagrius , ) Mammianus's Statue was erected . Whence it is apparent , that The Antiforum was the same with what I have said above . For Statues were wont to be erected in the Forum . Vales. * Or , matter of brass . b I agree with Christophorson and S r Henry Savil ; who instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Footstep . * See D r Howell's History second part ; pag. 51. † Or , Monarchy . * Zēno's . a How Anastasius was affected towards Ecclesiastick affairs , and in what manner he behaved himself in the administration thereof , Liberatus , in his Breviary chap. 18. informs us in these words : Ascenderunt quidam & adversantium , &c. Some persons both of those who were against him , and of them who communicated with him , went up to Anastasius . And whilst they had a debate before the Emperour , some proposing that the Synod should he Anathematized , and so they would communicate ; but others , being more calm , were for adding those things in the Uniting Edict , which might satisfie these who had communicated with Petrus : The Emperour considering that if he should make an addition to the Edict , he might raise a disturbance in the Church , and that , to Anathematize the Synod was impossible ; perswaded them that the Uniting Edict was sufficient that they might communicate mutually with one another , as the rest of the Bishops of the Churches did . And when they would not obey to perform these things , he dismissed them without their having obtained any thing . From which words you see , that the Emperour Anastasius wholly followed Zeno's Edict , nor would besides innovate any thi●g ▪ Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although some : It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And some . Vales. * Or , Leapt from . * Or , Surrounded it with an Anathema . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Langus seems to understand the Emperour Zeno's Letters concerning the uniting of the Churches . For thus he renders it : ii quidem Litteris insidiosè compositis per fraudem decep●i , those being through fraud deceived by the Letters craftily composed . Which sense Christophorson has likewise followed . Indeed , this place of Evagrius can't be otherwise explained . For he brings two reasons , why some persons would not acquiesce in Zeno's Edict . He says therefore , that some were deceived by that flattering Oration of the Emperour , which was composed to perswade . But , that others , allured with a desire of the peace and repose of the Churches , had acquiesced in this Edict . Vales. * Or , Sections . * Chap. 23. a This Alcison was Bishop of Nicopolis , ( which is the Metropolis of Old Epirus ; ) one of the chief defenders of the Chalcedon Synod . He died in the year of Christ 516 , Petrus being Consul alone . Marcellinus mentions him in his Chronicon , who terms him Alcissus . See Baronius at the year of Christ 516. Vales. b In regard there were two Petrus's at one and the same time , the one Bishop of Alexandria , the other of Antioch ; 't is uncertain which of these two is here meant . But it seems more probable ▪ that Petrus of Alexandria should be meant here ; because the Monks of Palestine do immediately speak of Alexandria , of Egypt , and of Libya . Yet , this meaning is hindred by what is objected by the same Monks ; to wit , that after Petrus's death Egypt held a separate communion , and that the Orientals were disjoyned from their communion . For Petrus Alexandrinus was succeeded by Athanasius , who wrote Synodick Letters to Palladius Bishop of Antioch , and was joyned in a communion with him as I have observed above from Evagrius and Liberatus . But again , if we should say that Petrus of Antioch were meant at this place , there would be the same difficulty . But , answer may be made , that the Monks do speak here , not of the Patriarchs themselves , but of a whole Dioecesis , and of the greatest part of the Bishops . 'T is certain , after Petrus Alexandrinus's death , the Eastern Bishops desired the communion of the Church of Rome ; as 't is apparent from Pope Gelasius's Letter to the Orientalls . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A negative particle is doubtless to be added , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard the Westerns refused ; which is the reading in Nicephorus and in the Tellerian M. S. Vales. d They derive Xenaias's name from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a stranger , or , an extraneous ●erson . This Xenaias was Bishop of Hicrapolis , ordained by Petrus Fullo ; he was by another name called Philoxenus . Concerning this pestiferous person , Theophanes , Cedrenus , Nicephorus , and others , have related much . Vales. e I doubt not but the name of Dioscorus is by mistake put here instead of the name Diodorus . For Xenaias , an Enemy of the Chalcedon Synod , would not have Anathematized Dioscorus , but Diodorus Bishop of Tarsus , and the rest . So , 't is certain , Victor Tunonensis [ tells us ] in his Chronicon . Johanne Gibbo ( says he ) Coss. Anastasius Imp. Flaviano , &c. When Johannes Gibbus was Consul , the Emperour Anastasius , Flavianus being Prelate of Antioch , and Philoxenus Bishop of Hierapolis , convenes a Synod at Constantinople ; and perswades them to pronounce an Anathema against Diodorus of Tarsus , and Theodorus of Mopsuestia together with their writings , [ also , against ] Theodoret of Cyrus , Ibas of Edessa , Andreas , Eucherius , Quirus and Johannes , Bishops , and against all others who asserted two Natures in Christ , and two Forms , and who confessed not one of the Trinity to have been Crucified , together with Leo Bishop of Rome and his Tome , and together with the Chalcedon Synod . Theophanes confirms the same in his Chronicon , pag. 131. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Victor Tunonensis in his Chronicon terms them Quirus and Eucherius , as we saw in the foregoing note ; where Quirus is put for Cyrus , in such manner as in S t Ambrosius's Epistles , Quinegius is put for Cinegius . Further , Nicephorus has at this place substituted the name Eleutherius , instead of Eutherius . Vales. g This Eleusinus [ or , Eleusinius ] is mentioned by Liberatus in his Breviary chap. 19 , in these words , speaking of Severus : Ita ut ob hoc scriberet , &c. So that on this account he would write , even to Flavianus himself , as 't is signified in his own Epistles , and to Maronas Lector , and to Eleusinus and Euthrecius Bishops , and to Oecumenius Scholasticus of Isauria . The same person is mentioned by Theophanes in his Chronicon , pag. 128 of the King's Edition ; whose words Anastasius Bibliothecarius has rendred thus : Anastasius quiete potitus à proeliis , Macedonium Patriarcham avertcre ab orthodoxâ side satagebat . Multi autem Episcoporum Anastasio gratiam praestantes , Chalcedonensi resistebant Concilio , quorum primus erat Eleusius Sasimensis . Theophanes's words in Greek are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the reading in the Vatican Copy . Indeed , the Monks of Palestine do affirm ▪ that this Eleusinius was Bishop of the Second Cappadocia . Now , Sasima is a City of Cappadocia Secunda , ( whereof Gregorius Nazianzenus was heretofore Bishop ; ) as the Old Natitiae do inform us , and especially Hierocles . Vales. * Or , narrowress of mind . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It should , as I think , be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or rather , a Negative particle is to be added , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . Nor do I doubt but Evagrius wrote it thus . But Antiquaries [ that is , Transcribers of Books , ] writing hastily , omitted the Negative particle at this place . Further , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these persons , he means Diodorus Bishop of Tarsus , Theodorus of Mopsuestia , Theodoret , and the rest mentioned above . See Theophanes pag. 131. Vales. i Flavianus Bishop of Antioch is meant . Which I should not have remarked , had there not been a fault in Christophorson's Version . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is righter , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Isauri . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A conjunction seems necessary to be added here , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And that [ Copy of it ] which they produce . Vales. m See Leontius de Sectis , in the eighth Action . 〈…〉 Where he tells us , that the Acephali attributed some Epistles to Julius Bishop of Rome , which in reality were Apollinaris's . Vales. n So indeed Macedonius behaved himself in the beginning of his Episcopate , whilest he was willing to gratifie the Emperour Anastasius , by whom he had been promoted to the Patriarchate . Therefore , many of the Antient Writers have related , that Macedonius at the beginning had subscribed to Zeno's Henoticon . So , 't is certain , Theodorus Lector affirms , whom Baronius has causelessly reproved on that account . For Liberatus relates the same in his Breviary chap. 18 ; where he speaks concerning Johannes Hemula Bishop of Alexandria ; — and a little after that , where he mentions Johannes Nicaeota , Hemula's successour . Victor Tunonensis in his Chronicon writes thus concerning Macedonius : Anastasio Aug. Cos. &c. In the Consulate of Anastasius Augustus , Macedonius Bishop of Constantinople , a Synod being convened , condemns those who embraced the Decrees of the Chalcedon Synod , and such as desend [ the Sentiments ] of Nestorius and Eutyches . Lastly , Theophanes in his Chronicon , pag. 120 , does wholly agree with Theodorus Lector . Vales. o He means the Monasteries of Dius , and Bassianus , and of the Acoemeti [ or , sleepless Monks , ] and of Matrona ; who had separated themselves from the communion of Macedonius , and [ the Monasteries ] of those who had subscribed Zeno's Henoticon , as Theophanes tells us in his Chronicon pag. 122. Vales. p This , as I think , is Dioscorus Junior , who succeeded Johannes Nicaeota in the Bishoprick of Alexandria . Baronius places his ordination on the year of Christ 516 , five years after Macedonius's banishment . To whom agrees Theophanes in his Chronicon . But Liberatus contradicts it , who relates Dioscorus's ordination before the deposition of Macedonius . And this Evagrius confirms here . But , after a more accurate examination of the matter , Dioscorus Junior can't be meant here . For Macedonius was ejected out of his Bishoprick on the year of Christ 511 , as 't is manifest from Marcellinus ; and in his room was substituted Timotheus , who forthwith wrote Synodick Letters to Johannes Nicaeota Bishop of Alexandria ; as Liberatus and Theophanes do attest . Whereas therefore Dioscorus Junior succeeded Nicaeota , he must necessarily begin his Presidency after Macedonius's deposition . Wherefore , another Dioscorus is meant here . And perhaps , in stead of Dioscorus , it must be written Soterichus . Vales. q Concerning this Johannes , Victor Tunonensis in his Chronicon writes thus : Theodoro Viro C. Cos. Julianus Bostrenus , &c. The most famous Theodorus being Consul , Julianus of Bost●l , and Johannes of Paltum voluntarily left their own Churches , and others are put into their places . But Marcellinus in his Chronicon relates that in the Consulate of Paulus and Mussianus , on the year of Christ 512. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a fault in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus ( book 16. chap. 26. ) writing out this passage of Evagrius , makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , smote , or , wounded . But I am for treading in the footsteps of the ordinary reading ; and therefore think it is to be restored thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wrung , or , choak't ; after which manner Christophorson seems to have read . In the Tellerian M. S. the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b Nicephorus ( book 16. chap. 27 , ) thought there was a Monastery so named from one Cynegius its Founder . But it seems likelier to me , that a Country of Syria was so termed , wherein there were many Monasteries . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word must be expunged , being superfluous ; how it crept into this place , I know not . If we have a mind to retain this word , the reading must be thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man by extract a Persian . For 't is referred to the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswaded . Xenaias was indeed by Nation a Persian , as Theophanes , Nicephorus , and others do attest . Vales. * Field , or , Village . a This was the year of Christ 513. For the first year of the Antiochians precedes the vulgar Aera of our Lords Nativity 48. years . Severns therefore entred upon the Bishoprick of Antioch on the year of Christ 513 , in the month November , in the sixth Indiction . So Marcellinus Comes in his Chronicon : Indict . 6. Clementino & Probo Coss. &c. In the sixth Indiction , Clementinus and Probus being Consuls , Severus a worshipper of Eutyches's perfidiousness , by the desire of Anastasius Caesar , possessed the See of the Prelate Flavianus , and of a Monk was made a Bishop . Vales. * See book 2. chap. 12. note ( a. ) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson omitted these words in his Version . The meaning of them is this ; on the sixth year of the Indictional Circle which then was . For , an Indiction is a Circle of fifteen years , after the ending whereof , another Circle beings of as many years . Evagrius terms the partition of the Circle of fifteen years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines call Indiction●m , an Indiction . But , whereas Evagrius says , that Severus was ordained on the month Dius , that is , November ; that must necessarily have been done in the s●aventh Indiction . For a new Indiction was begun on the month September . Evagrius has expressed himself in the same manner before , at book 2. chap. 12 ; where he says these words concerning the Earthquake , which hapned at Antioch in the times of Leo Augustus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the eleventh partition of the Cycle , that is , on the eleventh year of the partition of the Circle . So , in the thirteenth Edict of Justinian ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill the second partition of the past Cycle . Vales. * Or , The Exercise of the Laws . c There was a twofold Phoenice ; the one termed Maritima [ because it lay by the Sea-coast ; ] in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Metropolis whereof was Tyre . The other named Libanen●is , the head City whereof was Em●sa ; as the Old Notitiae do inform us . In the Maritime Phoenice was the most famous City Tripolis . In that City , as Evagrius does here attest , the Martyr Leontius was honoured . This is the Leontius , of whom mention is made in the Menologie , at the eighteenth day of the month July . The Monks , in their Libell presented to the Patriarch Menas , ( which Libell is recorded in the fifth Action of the Constantinop . Synod sub Mena , ) do attest , that Severus was baptized in this Martyrs Church . Vales. d Liberatus in his Breviary chap. 19 , writes thus concerning Severus : Is enim Severus cum sed●ret prius in Monasterio , &c. For this Severus , when he formerly lived [ or , sate ] in the Monasterie , admitted not of Zeno's Edict , nor [ received to communion ] Petrus Mongus . After this , living in the Monastery of the Abbot Romanus , and of Mamas who presided after him , he was from thence sent to reside as Apocrisarius [ that is , Legate ] at Constantinople : and becomes one of their number , who were of Petrus Mongus's [ party . ] This Relation of Liberatus's is far different from that of Evagrius . For , Evagrius says , that at ●irst Severus was a Monk in a Monastery which was between Majuma and Gaza . And this is confirmed by Theophanes also . But , that afterwards he resided [ or , sate ] in the Monastery of the Abbot Nephalius ; which was in Egypt , as Evagrius tells us in the two and twentieth chapter of this book . Out of which Monastery Severus being driven , came ( says he ) to Constantinople . But , Liberatus relates , that Severus sate indeed in two Monasteries : but attests , that he was not ejected out of any Monastery , but , was made Apocrisarius . But , whose Apocrisarius he was , he says not . I am of opinion , that he was the Apocrisarius of the Monks of the East , who were of the same Sect with himself . So Theonas is termed the Apocrisarius of the Monasteries in Palestine , in the first Action of the Constantinopolitane Synod under Menas . And that Evagrius confirms here . Vales. e Concerning this Petrus Iberus , Evagrius has spoken already , at chap. 8 , book 2. There is mention made of the same Petrus , in The Libell of the Monks to the Patriarch Menas , which is recorded in the fifth Action of the Constantinopolitane Synod under Menas . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had passed through the same exercises ; [ to wit , of a Monastick life . ] † Or , party . f He means the Synodick Letters which Severus wrote to Timotheus Bishop of Constantinople , and to Johannes Nicaeota Bishop of Alexandria . For Liberatus ( in his Breviary , chap. 19 , ) informs us , that Severus held communion with these Prelates . Indeed , Theophanes ( in his Chronicon , pag 135 , ) relates , that Timotheus , when he would have inserted Severus's name into the Dyptichs , was hindred by the people of Constantinople . Vales. g Theophanes casts a great light upon this place . He writes ( pag. 135 , ) that Timotheus sent his Synodick Letters , and the deposition of Macedonius , to all the Bishops , that they might subscribe to them : and , that the weaker persons amongst them , afraid of the Emperour , subscribed to each Libell , But , that those who were of a mind more stout and couragious , would subscribe to neither . Further , that some , taking a middle way , subscribed to Timotheus's Synodick Letters , but would in no wise subscribe to the deposition of Macedonius . Amongst these persons therefore who took the middle way , were the Bishops of Palestine , as the Monks do attest here in their Letter to Alcison . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those persons who brought them ; as it is in Nicephorus . In which Author also , the reading is fuller by one word ; thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Those persons who brought them hither . Besides , in the Tellerian Manuscript I found it plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. i In Nicephorus , this place is otherwise distinguished , to wit , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fled out of the City : the populacy and Monks having made an Insurrection against them . Which distinction I like best . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus words it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Antioch ; which I like not . For the Monks of Palestine do not speak of Antioch here , but of the Bishops who were subject to the See of Antioch . For , having before spoken concerning the affairs of Palestine , which were subject to the Patriarch of Jerusalem , they now pass to the Bishops of the East , who were under the Jurisdiction of the Patriarch of Antioch ; and in the first place they name Marinus Bishop of Berytus , which was a City of Phoenice . Now , Phoenice was under the dispose of the Antiochian Patriarch , according as it had been agreed in the Chalcedon Synod between Maximus Bishop of Antioch , and Juvenalis Bishop of Jerusalem . Vales. * Or , Necessity . l Liberatus makes mention of this Mamas , in his Breviary , chap. 19 : whose words we have quoted at note ( d , ) in this chapter , therefore the two Ring-leaders of the Dioscorites [ or , Dioscorians , ] by whom Severus had been instructed , are Romanus and Mamas , Abbots of that Monastery which was between Majuma and Gaza . Indeed , Theophanes , in his Chronicon , terms that a Monastery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Schismaticall Monks . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom Severus himself had been ●odged . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had been catechized , or , instructed . For the Abbots Mamas and Romanus had instructed Severus ; as we have said before , out of Liberatus . Vales. a ●pa●ia was the Metropolis of Syria Coele , or Syria Secunda , to which Epiphania and Ar●thusa were subject , as the Old Notitiae inform us . Vales. * Or , Which hath passed to us from our Fathers . † Or , Which has Orontes its neighbour . * Or , The first of the Deacons . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulesius renders these words thus : ●ocans ac lascivicus , ●e●●ing [ or , drolling , ] and playing the wanton . The primary signification of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , feignedly to refuse ; it imports also to dissemble , or , to play the fool , to behave ones self as that most petulant woman Acco did ; from whose carriage this word had its originall . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have restored this place from the excellent Florcntine and Tellerian M. SS ; wherein 't is thus written . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Command of the Militia in Phoenice Libanensis . There were two Phoenice's , as I have remarked above ; the one termed Maritima , the other Libanensis . Over this province was set the Du● of Phoenice , concerning whom see the Notitia Imp. Rom. . Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attempt ; it would , if I mistake not ▪ be better written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effect . Vales. * Or , Untill . * At book 1. chap. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I agree with S r Henry Savil , who at the margin of his copy hath mended it thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hapned . The same person corrects the beginning of this ch●pter thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But 't will not be inconvenient , &c. it may also be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But it will not be disagreeable , or mis●l●c't ; and perhaps 't is better so . For 't is the same , as if you should say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't will not be absurd . Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hapned , the Tellcrian Manuscript has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have hapned . Vales. * Chap. 29. † Or , ▪ Puts on . b Marcellinus Comes in his Chronicon ( at Anasta●in●'s being Consul alone ; calls this person Athenodorus and so does Theophanes in his Chronicon . pag. 118. Vales. c He means The Donative , which the Tyrant Hillus had allowed to the Isaurians , and which the Emperour Zeno , though against his will , had bestowed upon them to procure a Reconciliation . Which Donative the Emperour Anastasius having refused to pay to the Isaurians , they made War against the Romans , as Jordanes relates in his book de successione Regnorum . Vales. * Or , Barbarians termed Scenitae ; that is , who dwelt in Tents . * Or , The affairs of Mesopotamia , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the reading is in Nicephorus , book 17 , chap. 35. Further , we have remarked already , that there were two Phoenice's ; the one termed Libanensis , the other Maritima . Nor must this be omitted , that , that Province is by the Latines sometimes termed Phoenicem , from the Nominative Case Phoenix . 'T is certain , in the Itinerary Table of the Putingeri , it is called Syria Phoenix ; as also in the Notitia Imperii Romani . In the Manuscript Copies , 't is written Dux Phoenicis . Nor found I it written otherwise in Aegesippus , book 3. chap. 20. Vales. Marcellinus Comes , in his Chronicon , says this City was taken by the Persians on the tenth Indiction , in the Consulate of Probus and Avienus ; that is , on the year of Christ 502 , and on the eleventh year of Anastasius's Empire . See Procopius in Book 1. Persic . Vales. * Or , Empire . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged , being useless and superfluous . Further , this Wall was from its Builders name called Anastasianus : it was built in Anastasius Augustus's third Consulate , on the year of Christ 507 ; as the Authour of the Alexandrian Chronicle Writes . Concerning this Wall Suidas gives this Relation , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Emperour Anastasius builds the Long Wall , Sixty miles from the City Constantinople . It is extended from the Sea at the North , to that at the South . It s length contains fourty miles , and its breadth is twenty foot . See more in Petrus Gillius's first book de Topographia Urbis Constantinopol . Cap. 21. Vales. * Almost an Island . * Or , Inhibition . † That is , A Tax of Gold and Silver . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whores that made no distinction in their admission of customers . * Such as hired out themselves to be abused contrary to Nature . † Or , Gain . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By these words Evagrius seems to mean the Pretorian Praefecture . For that ( to use Amm. Marcellinus's Expression ) Vertex erat omnium dignitatum , was the Crown [ or Top ] of all dignities . To this Prefecture therefore the Tribute Chrysargyrum was every fourth year brought in . Indeed , the Tributes were wont to be brought in to the Chest of the Praetorian Proefecture . Hence 't is , that in the thirteenth book of the Theodosian Code , in the Title de Lustrali Collatione , the greatest part of the Laws are directed to the Praefecti Praetorio . For the Lustralis Collatio was nothing else but the Chrysargyrum : to wit , Gold and Silver imposed upon Merchants , or the Lustralis auri Collatio , and the Auraria Functio . For so 't is called in the same Title . Further , whether it ought to be called a Tribute , or rather a Toll [ or Tax , ] 't is uncertain . Evagrius terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Vectigal , a Toll , or Tax . 'T is termed also Vectigal in the last Law save one de Lustrali Collatione . The old Authour of the Quaestions on the Old and New Testament tells us , this was usually termed Aurum poenosum , the punishing Gold ; see him , in Quaest. 75. There is an Elegant passage concerning this Tribute , in Libanius's Oration against Florentius , pag. 427. which I will transcribe here . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words I render thus . Let us also now relate that [ Mischief ] which has far surpassed all the rest . This is that intollerable Tribute , The Chrysargyrum , which renders the approaching Lustra [ or , every fifth year , ] dreadfull and horrid . The name [ imposed ] upon this Tribute is in indeed specious , [ taken ] from Merchants . But whilst they make use of the Sea in order to the vending their Wares , those whose hands do scarce afford them bread , are utterly ruined . Not so much as a Cobler escapes [ paying this Tribute . ] Whom I my self have frequently seen lifting their knife wherewith they cut their Leather , up to heaven , and swearing that in that knife their All was placed . Nevertheless , this frees them not from [ the vexation of ] those who are urgent and pressing upon them , and who bark , and do only not bite . This time ( O Emperour ! ) increases the number of servants ; depriving of Liberty those who are sold by their Parents , not that their own Coffer may receive the price [ for which their children are sold , ] but that they [ the Parents ] may see it coming into the hand of the Exactor . In the Greek Text of Libanius , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have substituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b Amongst the Officials of the Praefectus Praetorio , four Numerarii are reckoned in the Notitia Imperii Romani ; the first of whom was the Numerarius of the Gold , that is , of the Aurum Lustrate , or Chrysargyrum . There was also amongst the Officials of the Comes Sacrarum Largitionum , a Primicerius of the Scrinium of the Golden Masse , and a Primicerius of the Scrinium of Gold ; on this account perhaps , because a certain part of this Tax was brought in to the Chest of the Sacred Largisses . Indeed in the Title de Lustrali Collatione , there is extant a Law of Valentinianus's , directed to Florentius the Comes Sacrarum Largitionum [ that is , of the Sacred Largisses . ] Whence it appears , that some part of this Golden Function belonged to the Largitional Titles . Vales. * Offices , Cabinets , or Rooms . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the Numerarii [ that is , Officers who managed the Accounts ] of the Aurum Lustrale , who were in the Office of the Praefecti Praetorio , as I have said in the foregoing note . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Numerarii , ( as I have long since remarked at Amm. Marcellinus , ) who by another name were termed also Rationarii . Vales. † See Euseb. Eccles. Hist. book 10. chap. 8. note ( b. ) d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At my perill write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with Referre , proponere , to referre , to propose . The Tellerian Manuscript confirms our Emendation , wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I had conjectuted . Vales. ‖ Or , Which set forth this Exaction . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accused himself of imprudence . Some few words after this , instead of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had rashly , inconsiderately suspended ; ] it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had rashly and inconsiderately abolished . Vales. * Or , Summary , or , Rationary , containing an accoun● how this Tax was to be Assessed and Collected . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every body sees it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is the same as if he should have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really . Further , this adverb is referred to the verb Rejoyce . Which being most certain , 't is nevertheless strange , that both Translatours should have referred this adverb to the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , And he did rejoyce , because he had really and truly obtained what he desired . Vales. * Or , Inhibition . † Or , Gentiles , or , Graecians . * Or , Gentiles . ‖ Or , Blasphemed . * Or , His Paternall Religion . † Or , As he says . * Or , Devill . † Or , Beauties of Buildings . ‖ Or , Bread , or , Bread-corn . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made Constansius , as the reading is in the Tellerian M. S. and in Nicephorus book 16 , chap 41. And a little after this , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Enemies ; it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wars ; as the reading is in the same Nicephorus . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in two words ; and accordingly we have rendred it , to whose times . And so Nicephorus read , who has exprest these words of Evagrius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which place of Nicephorus , Langus understood not , as 't is apparent from his Version of it . It must be rendred thus , Quibus historiam tuam terminasti , wherein thou hast closed thine History . For Zosimus brought down his Work to the taking of Rome effected by Alaricus , as 't is manifest from Photius's Bibliotheca . Further , from this passage in Nicephorus and Evagrius , Vossius ( in his book de Historicis Graecis ) affirms , that Zosimus lived in the times of Theodosius Junior . Yet , neither of those two Authors hath said that of Zosimus . They only say , that he lived under Honorius and Arcadius , with which [ Emperours ] he terminated his History , or rather long after them . Indeed , I am of opinion , that this Zosimus lived about the times of Anastasius . For he cites Olympiodorus Thebaeus , who wrote his History under Theodosius Junior , as Photius attests ; and he names Syrianus Philosophus , who was the master of Proclus Diadochus . Now , Proclus lived in the Times of Anastasius . Lastly , Saidas writes , that Zosimus the Sophist lived in the Reign of Anastasius ; whom I think to be the same with Zosimus the Historiographer . For many Rhetoricians and Sophists betook themselves to writing History , as 't is manifest both from Dionysius Halicarnasseus , and also from many others . And the dignity of Advocate of the Fiscus [ or , Treasury , ] - wherewith Zosimus was adorned , disagrees not much from the Sophistick dignity . Vales. c This passage of Eusebius occurs at book 8 , chap. 13 , Eccles. Histor. from which place our Evagrius is to be corrected . Vales. * To wit , pag. 198 of our Version . † See Theodoret's Eccles . Hist. book 1. chap. 32. ‖ Or , Affairs of the Romans . d Long before Christ's Advent Macedonia had been subdued by the Romans . Moreover , the Albani , Iberi , and Colchi had been conquered by the same Romans long before Christ's birth . Therefore , what Evagrius says here , is nothing to the purpose . But , concerning this whole Invective of Evagrius's against Zosimus , see Johannes Leunclavius's Apology , which he has prefixt before his Edition of Zosimus . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the Hundred twenty third Olympiad . The same is the reading in the Greek copies of Nicephorus ; but it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , on the Hundredth eighty second Olympiad , from Eusebius , and the Authour of the Alexandrian Chronicle , pag. 437. Vales. * Or , The worship of many Gods. † Or , A turbulent Dominion mannaged by the people . * See Euseb . Eccles. Hist. book 1. chap. 5. note ( a , b , c. ) ‖ See Mic. 5. 2. * Or , Feed . f Evagrius mistakes . For about twenty years before out Saviour's Nativity , Egypt was reduced into the form of a Province . Vales. * Or , Commander . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It would be better written thus , Trajan also , Severus and Carus . For this is required by the order of time . Instead of Severus , it might be written Verus . For he got a great Victory over the Persians , as we are informed from the Writers of the Historia Augusta . Vales. h Concerning this Apollonius I have read nothing in any place . Vales. * Or , Pr●em , or , Beginning . * Germanicus C. Caesoris pater , Drusi & Minoris Antoniae filius , à Tiberio patruo adoptatus , &c. So Suetonius in the Life of Caius Caligula . * Or , The same . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but I would rather express it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , save only , &c. Vales. † Or , Coherent . * Or , Golden Tax . a What The Chrysotelia should be , is hard to guess , in regard our Evagrius , contenting himself in setting down the bare name , has omitted to explain the thing it self ; nor has any other of the Ancient Writers , that I know of , made mention of this thing . But , as much as I am able to attain by conjecture , I do think the Chrysotelia to have been nothing else , but a paying of Gold , which Anastasius first ordered to be exacted from the Provincialls in stead of the Tributary Function . For the old Romans were wont to bring in the Tributes in the very Species themselves , to wit , in Wheat , Barley , Wine , and Oyl : out of which , being carried together into the publick Granaries , the Military and Civil Annona was distributed . Moreover , by the Sanctions of the Emperours it had been forbidden , that the Collectors should exact Gold of the Provincials instead of The Species [ to wit , Wheat , Barley , &c. ] as may be seen in the fourth and fifth Law of the Theodosian Code , Tit. Tributa in ipsis speciebus inferri . But Anastasius was the first who gave order , that instead of The Species , money should be exacted of the Provincialls . Now , I gather this , partly from the word Chrysotelia it self , whereby is signified a paying of Gold instead of Tribute ; and partly from that which Evagrius speaks in this whole chapter concerning The Tributary Function , as we shall see afterwards . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Langus has rendred this place very well , in this manner : Et populos suos Vectigales bellicis impensis per nundinationem divenditis supra modum gravavit , And he over-much burthened his people that payed Tribute , the Military Expences being by a Market made Sale of . Musculus translates it thus : Et Militares sumptus one rosissime contra consuetas contributiones divendidit , and in a most burdensome manner made sale of the Military Expences contrary to the usuall contributions . But , Christophorson renders it worst of all , in this manner : Et Stipendia Militaria , unà cum exactionibus , non sine gravissimo reipublicae detrimento divendidit , And sold the Military Stipends , together with the exactions ▪ not without the heaviest detriment to the Re-publick . But , to the end we may fully understand the thing it self , we will diligently weigh each word . Evagrius therefore says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That word signifies in Latine , eum qui vendidi● , him that hath sold. Suidas also observes , that a fraudulent selling , or sale , is understood by this word . Now , the selling of the Military Expence may be meant in a twofold manner . For , either Anastasius Farmed out the Military Expence to Publicans , in such manner as our Kings are wont to do , who usually let out the allowance of the Military Annona , [ that is , the Souldiers Provisions , ] of Cloths , and other things of that nature , to Publicans and Farmers . Or else , that Sale was no other thing than an Adaeration , [ or , setting a money-value upon these Expences : ] in such a manner as if Anastasius should have Rated at a most burthensome value the Military Expence , to wit , the Clothes , Arms , Forrage , which were wont to be brought in by the Provincialls : which thing redounded to the loss of the Provincialls , who instead of The Species themselves were forced to pay a price . And this latter sesse I have followed in my Rendition . Now , by these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagrius means not only the Military Stipends , [ or , Souldiers pay , ] as Christophorson thought ; but , all manner of charge belonging to the Militia , to wit , Clothes , Arms , and Provisions . Justinian makes frequent use of this word in his thirteenth Edict , where he distinguishes also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he informs us , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Annonae , and the Capita [ or , Forrage for the Beasts ] which were paid to the Magistrates in Gold : but , of what sort the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were , he explains not ; only he intimates , that the values of them also were exacted from the Provincialls ; where he speaks concerning The Dux of Libya . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were , Musculus and Christophorson understood not . The provincialls who paid Tribute , are so termed The Old Glosses explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , Tributarius , a person obnoxious to the paying of Tribute ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tributum , Tribute . So Evagrius ( book 5. chap. 13 , ) calls the Tributaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amongst the Burthens of the Decuriones , the Exactione [ or , Collection ] of the Tributes was not the least . For they out of their own body made Susceptores [ Takers , or Receivers , ] of The Annonae , and Praepositi [ or , Overseers ] of The Mansions and Granaries , as 't is evident from the Theodosian Code , in The Title de Decurionibus , and in The Titles de Susceptoribus . Which yet is not so to be understood , as if only the Decurions might Collect the Fiscall Tributes . For , both the Officialls of the Praefecti Praetorio , and likewise the Officialls of the Presidents , were wont to Collect the Tributes from the Provincials ; as Amm. Marcellinus informs us , book . 17 , in these words . Denique inusitato exemplo , id petendo Caesar Impetravera● a Praefecto , &c. In fine by an unusuall Example , Caesar by entreaty had obtained that of the Praefect , that the dispose of the second Belgica , which was oppressed with manifold mischiefes , might be committed to him ; to wit , on that condition , that neither the Official of a Prefect , nor of a President , should urge any one to pay . [ In Valesius's Edition of Amm. Marcellinus , pag. 90 , where this passage occurs ; it is printed thus : ......... inique . Inusitato Exemplo , which imperfection in Marcellinus's Copy he does , I suppose , supply here by altering the punctation , and making it , Denique inusitato , &c. ] The Emperour Anastasius wholly took away from the Decurions the exaction of the Tributes , which they in part took care of . Hence 't is , that in Justinian's thirteenth Edict , where he treats concerning the Exaction of the Tributes of Egypt , he makes no mention of the Decurions ; but only names the Scriniarii and the Tractatores of the Praetorian Praefecture , who Collected the Fiscall Tributes from the Payers , and brought them to the Double Table , or Chest , of the Praetorian Praefecture , the one Private , the other Generall . Which thing was , I suppose , instituted by Anastasius , who had Decreed , that the Tributes should be brought in ▪ not in their very Species , but in Gold , as I have remarked above . Now , why Anastasius should institute that , this reason may be assigned . The Emperour Anastasius , in regard he was most provident in mannaging the publick affairs , ( as Procopius attests , ) was willing rather to buy Peace of the Barbarians with Gold , than to engage with them in a doubtfull War. Which when he had succeeded in according to his desire , he lessened the number of the Milice , in regard he had no need of them , because the Barbarians , appeased with Gold , would keep the Peace . Therefore Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says that the Provinces of the Roman Empire , were in his Times almost empty of Souldiers . Whereas therefore the Roman Legions had been reduced to so small a number , there was no necessity of carrying so many Species Annonariae [ that is , Wheat , Barly , &c. ] into the publick Granaries . Wherefore Anastasius judged it to be better , to exact money from the Provincialls , wherewith he might redeem Peace from the Barbarians . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is mention of these Vindices in Justinians Novells , and in the thirteenth Edict . The words of the Author of the Alexandrian Chronicle pag. 785 , are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which his translator hath rendred thus : inter quos Antipater Antiochiae Vindex seu Judex occubuit , amongst whom was slain Antipater the Vindex or Judge of A●●ioch . But the Vindices were not Judges , but persons set over the Collection of the Tributes , as Justinian informs us , in Novell 124 , and 125. Where he joyns them with the Curiales , Officiales , Canonicarii , and Exactours of the Tributes . And the same is confirmed by this place of Evagrius . For he says , that the Emperour Anastasius took the Exaction of the Tributes from the Curiales , and translated it to those Vindices which himself had instituted . The Vindices therefore exacted the Tributes from the Provincialls . The same Justinian in his thirteenth Edict says , that one Potamo● , in the times of Anastasius , under pretence of Vindex of Alexandria , was set over the exaction of the Tributes . For so I render these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence also we learn that the Vindex of Alexandria was set over the exaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that was a Tax for the Exportation of Tyles and other wares which were exported out of the City Alexandria . Further , out of this money which the Vindex had Collected , he was compelled to allow wood to heat the publick Baths , and to fulfill other solemn duties , as the same Justinian informs us in the above mentioned Edict . From which passages therein , some persons might be able to Collect , that there was only one Vindex in every City . 'T is further to be noted , that that Constitution of Anastasius , wherein the Exaction of the Tributes ● said to have been taken from the Curiales , was in no wise observed by the succeeding Emperours . 'T is certain , Justinian , in the forementioned Novells ▪ does expresly name the Curiales amongst those who at their own peril exacted and undertook the Tributes . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Emperour Justinian calls this person Marianus , in his thirteenth Edict , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Your glorious Magnificence hath found in a certain paper in the times of the Emperour Anastasius of pious memory , then when Marianus of glorious memory administred the publick affairs under him ▪ But , Marcellinus in his Chronicon terms him Marinus ; Indictione V. [ says he Paulo & Musciano Coss. die dominico , dum Jubente Anastasio Caesar● , per Marinumperque Platonem in Ecclesiae pulpi●o consistentes , in Hymnum Trinitatis Deipassianorum quaternitas additur ▪ &c. Plato was indeed Praefect of the City Constantinople , as Victor Thunonensis informs us in His Chronicon : but Marinus was Praefectus praetorio ; wherefore he is set before Plato by Marcellinus . Further , Cedrenus and Zonaras , whilst they tell the same thing with Marcellinus and Victor , mention not the names of Marinus and Plato , but do express the dignity of each of them , stiling the one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Where , by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mean the Praefectus Praetorio , because the Praefectus Praetorio mannaged the accounts of the Tributes . But , we must not omit what Zonaras relates , to wit , that by this Marianus the Praefect ( for so he calls him ) Vitalianus the Tyrant was vanquished in a Sea-fight , by the help of certain Burning-glasses , which had been framed by Proclus the Philosopher . From which words some might conjecture , that this was the Marinus Syrus Schollar to Proclus the Philosoper . Indeed , Nicephorus ▪ also , in the last Chapter of his fifteenth Book , calls this Marinus , a Syrian . But , I am of opinion , that that Marinus Syrus , who was Praefectus Praetorio in Anastasius's times , must be distinguished from Marinus Syrus the Philosopher , who wrote Proclus's Life . For this Marinus last mentioned was by Religion a Pagan , as we learn from an old Epigram which occurs in the A●thologi● . But , the former Marinus was a Christian , as 't is manifest from Marcellinus . Vales. * Or , In the Courts of Judicature . * Or , Moesia . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as far as Odyssus . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Odessus . For so 't is termed by Diodorus Siculus , by Strabo , and by Stephanus . The ancient Coyns ▪ also have it thus written , as I have long since observed at the twenty seventh Book of Amm. Marcellinus , pag. 334 of my notes . Nevertheless , most Writers , as well Greek as Latine , call it Odyssus as if it had had its name from Ulysses . Indeed , Johannes Langus has rendred that Ulyssopolim , which Nicephorus had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in chap. 38 , book 16. Vales. * Or , Alterations . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ I judge it must be written in one word thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is the same mistake in Nicephorus , Chap. 38 ▪ Book 16. what the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , Suidas tells us incomparably well , in that word . In the Tellerian M. S. I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. † Or , O●● of Odessus . * Or , N●v●ll Forces . † Or , Armies . ‖ Or , Throwing of Missile weapons . c There was a place so called , as Marcellinus attests in his Chronicon , whose words we have quoted at chap. 25 ▪ note ( c. ) Stephanus has made mention of the same place in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Hunni having passed the Caspian Streights [ or , narrow passes , ] made an irruption into Armenia , Cappadocia , and Pontus , in the Consulate of Anthemius and Florentius , on the year of Christ 515 , as Marcellinus and Victor Thunonensis relate in their Chronicons . They were also termed Sabiri , or Saber , as Cedrenus attests : for so 't is to be read in Theophanes . From which Authours it must be made here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having past the Caspian , Streights . 'T is certain , Nicephorus has thus exprest this place of Evagrius , at book 16. chap. 38. Through these Caspian Narrow Passes , the Hunni were wont to break into the Roman Pale , as Procopius tells us Book 1. Persic . Where he gives an excellent description of these Narrow Passes , and attests that they had been heretofore fortified by Alexander the Macedonian . Whence , that passage of Saint Jerome , in his Epitaph of Fabiola , receives light ; which runs thus : Ecce subito discurrentibus Nuntiis , Oriens totus intremuit , ab ultimâ Maeötide inter Glacialem Tana●m , & Massagetarum immanes populos , ubi Caucasi rupibus feras Gentes Alexandri Cla●stra cohibent , ●rupisse Hunnorum examina . Vales. * Or , Suffered a most violent , &c. * See Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Or , Feigned an humiliation . * Or , Abrogated . a This Sothericus [ or , Soterichus , ] had been ordained Bishop of Caesarea in Cappadocia by Macedonius Bishop of Constantinople . Who going over afterwards to the Eutychian party , joyned himself to the impious Xenaïas , as Theophanes relates in his Chronicon . 'T is no wonder therefore , that Severus , a Ringleader of the Eutychians , should have written Letters to Soterichus , a person like himself , and should in them have accused Macedonius a Catholick Bishop , as being the Authour of the Sedition . Severus himself was rather the Occasioner of this Sedition , who had perswaded the Emperour Anastasius , that to The Hymn [ termed ] The Trisagium he should add this Clause , Who hast been Crucified for us , have mercy upon us ; as Cedrenus relates in his Chronicon . Further , Proclus Bishop of Constantinople had been taught this Hymn [ termed ] The Trisagium , by Angells . Which , as soon as the Priest had approacht the altar , the Chaunter out of the Pulpit began to sing , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy God ; Holy Mighty ▪ Holy Immortall ; as Jovius Monachus writes Book 6 , in Photius's Bibliotheca . On account of this Hymn most violent Tumults arose afterwards in the Church , when the Easterns would add this Clause to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who hast been Crucified for us , referring it to Jesus Christ. But the Constantinopolitanes and Westerns rejected that addition , least any passion should be attributed to the Consubstantiall Trinity : and in place thereof sang these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy Trinity have mercy upon us ; as Ephraemius Patriarch of Antioch informs us in Photius his Bibliotheca . Macedonius did right therefore , who retaining the usage delivered by Proclus , refused that addition . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred this place ill , thus , Vitam in aulâ Imperatoriâ degebat , Lead his life in the Imperial Pallace . Nicephorus also committed the same mistake , who has expounded these words of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as yet resided in the Imperial Pallace . But , in Evagrius it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a● the Imperial City . For so Evagrius is wont to call Constantinople , as I have noted above . Besides , in the foregoing chapter he terms it so . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . So also Nicephorus read : for he has exprest Evagrius's words thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that time , when he was driven from his own Monastery . Yet I wonder , that this was not perceived by the Translatours , to wit , Musculus and Christophorson . Vales. * See Chap. 33. † Chap. 32. * Or , Strength . † Or , Out of necessity forced to a compassion . d Nay ; Anastasius lived seven years compleat after this Sedition . Vales. Notes for div A38749-e641200 * Or , Justinus the First . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Magister Officiorum , Master of the Offices . For so the Greeks do usually explain that dignity . Nevertheless , Jordanes in his Book de Successione Regnorum , relates , that Justinus was by the Senate elected Emperour , not from his being Master of the Offices , but Comes of the Guards . To whom agrees the Author of the Alexandrian Chronicle , and the Old Chronographer whom I long since published at the end of Amm. Marcellinus's History . Procopius ( in his Anecdota , pag. 28 , ) speaking of the Emperour Justinus as yet a private person , writes thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the Emperour Anastasius had made him Comes of the Guards in the Pallace . The same Procopius makes Justinus , not a Thracian , ( as Evagrius , Cedrenus , and Zonaras do , ) but an Illyrian , born at the Town B●derian● . Theophanes also says Justinus was an Illyrian . But , I cannot enough admire at the Author of the Alexandrian Chronicle , who although he makes him a Bederianite , yet terms him a Thracian . Vales. * Or , With so great a dignity . * Or , Destroyes from amongst men . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus ( book 17. chap. 1. ) instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making , substituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living . But I am of opinion , that Evagrius wrote ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making his Residence ▪ and , that the two former words were omitted by Transcribers . The reading may also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pitching his Tent , or , dwelling . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There were two Armies in the Court of the Roman Emperour , who were called Praesentes , in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These were commanded by two Magistri Militum , who were termed in Praesenti , or Praesentales . And in the Eastern Empire , one of these Commanders was a Magister of Foot , the other of Horse . But in the Western Empire , each of them was a Magister of Horse and Foot. Concerning these two Magistri of the present Milice , or , Milice in waiting , Malchus speaks in his Excerpta Legationum pag. 93. Moreover , Jordanes in his Book de Successione Regnorum agrees with our Evagrius , where he speaks these words concerning the Emperour Justinus ; Foedusque cum Vitaliano percussit , &c. And he made a League with Vitalianus , and after he had sent for him , made him present Master of the Milice and ordinary Consul . See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fifth Action of the Constantinopolitane Synod under Menas , pag. 751 , these words occur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Place . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian M. S. this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders this place thus , in obscuriore quâdam Palatii janu● , in a certain more obscure gate of the Pallace . Christophorson translates it in this manner ; in portâ quâdam post Aulam positâ , in a certain gate placed after [ or , behind ] the Pallace . Johannes Langus , who rendred Nicephorus into Latine , has translated it thus ; ad quandam in mediâ Aulâ Januam , at a certain Gate in the middle of the Pallace . He was minded belike to express that word which Nicephorus made use of , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks had two Gates in their Edisices which had no Cellars , or , Vaults . The first of these , which lookt towards the Street , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Porch-Gate , as Harpocration informs us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the second Gate was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was in the midst between the Porch and the Atrium [ or , Court ; ] or else because it was in the middle between The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men's Apartment , and The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , womens Apartment ; as the Authour of the Etymologicon affirms . Lysias mentions both these Gates in his Oration pro Eratosthene de Caede , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but having remembred that in that night the Gate between the Porch and Atrium and the Porch-Gate creak't . I think it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heliodorus ( in the close of his third book , ) alludes to this place of Lysias , when he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which passage the Translatour renders thus , Perstrepebat Ostium Atrii , the Gate of the Atrium creak't . Aelius Dionysius ( in his Lexicon in Eustathius on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 862 , ) says these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Greeks term the middle Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ , especially the middle of the two Gates , as Aelius Dionysius affirms ▪ Which [ Gate ] also the same person stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same is affirmed by The Scholiast of Apollonius at his third book . Let thus much be noted concerning the propriety of this word , in the Exposition whereof Harpocration is mistaken , ( see him in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) who from Lysias thought the import of it was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that termed the sordid Court [ or , Yard ] were the fowls were . But , we must now come nearer to the matter . The words of Victor Thunonensis in his Chronicon are these : Maximo V. C. Coss. Vitalianus , &c. In the Consulate of the most famous Maximus , Vitalianus is said to have been killed at Constantinople within the Pallace , ( in a place which by a Greek word they term The Delphicum , ) by the faction of Justinianus the Patricius . Further , The Delphicum was an House in the Pallace at Constantinople , wherein were the Stibadia [ see book 5. chap. 13. note ( a. ) ] of the Emperour ; it was so termed from The Delphick Table ; whereon drinking Cups were wont to be placed , as Procopius informs us in the first book of his Vandalicks , pag. 116. The Delphicum therefore was The House of the nineteen places to lye down on and banquet , near to which was a spacious Atrium , or Area , as we will declare hereafter at our Annotations on book 5. chap. 13. In this Area , therefore or spatious Court , Vitalianus was slain in his own Consulate , on the year of Christ 520 , as Marcellinus informs us in his Chronicon . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Cur●is , a large and spacious Court , which was betwixt the mens Apartment and the womens Apartment , as we have seen from the Authour of The Etymologicon , &c. But , if we would rather take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Gate , we must mean the Gate of The Delphicum . Thus the Constantinopolitan Synod under Menas is said to have been held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , in the Western Atrium of the Venerable Church of the Blessed Virgin Mary . Cedrenus in Justinian's thirty seventh year says that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greater Church was burnt ; which is termed The Garsonastasium . The old Glosses de Habitatione , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compluvium , a p●nt-house . Theophanes in his Chronicon , pag. 158 , relates that Justinian built a great Cistern of The Mesaulium or Atrium of Illus's Basilica . The Old Glosses expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atrium , a Court. But when we read that the Councill was held in the Mesaulium , it is not to be understood of an open Court , but of the Porticus's of the Court. For the Councills of Bishops were not held abroad in the open Air. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had other make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paying . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Greek ph●●se , if I mistake not . But , 't is righter thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines term poenas solvere , to undergo punishment . Thus Evagrius expresses himself in chap. 32. of this book . Vales. * Book 3. Chap. 33. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , as the reading is in the Tellerian Manuscript , and in Nicephorus . Evagrius took this passage out of the Libell of the Monks , which is recorded in the Fifth Action of the Constantinopolitane Synod under Menas , pag. 712 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for daring daily ( as we may say , ) to Anathematize the Holy Synod at Chalcedon , he hath held Communion thus far , [ or , in this manner , ] he has in the sacred Diptycks many of the Bishops under himself who had sate in that Holy Synod at Chalcedon . For so it must be read agreeable to the Old Translatour : and this , Liberatus confirms in his Breviarium , chap. 19 ; where his words concerning Severus are these : Sed vexabatur in Episcopatu , tanquam Anathematizaret quidem Synodum , nominaret autem Episcopos Synodi ; But he was vexed in his Bishoprick , as if he should Anathematize the Synod , but would name the Bishops of the Synod . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this term , as 't is apparent from his Version . For he has rendred it thus : Et maximè in Litteris quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , quae de Episcopis in sede Episcopali collocandis scriptae sunt , and especially in the Letters which [ are termed ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , which are written concerning the Bishops to be placed in the Episcopall Chair . Johannes Langus ( in chap. 2 , book 17 , of Nicephorus , ) translates it truer , thus : Potissimùm verò in eis quae Enthronisticae , sive Synodales dicuntur , Epistolis , but most especially in those Letters , which are termed Enthronistick or Synodicall Letters , &c. So the Letters were termed , which the Patriarchs sent one to another , at their Installment , that is , in the beginning of their Episcopate ▪ There were also Enthronistick Homilies , or Sermons , which the Bishops Preacht to the people at their entrance upon their Episcopate . Concerning these , Liberatus ( chap. 19. ) writes thus , treating of our Severus , concerning whom Evagrius speaks here ▪ Fertur autem Expositio ejus , quae ab eo dicta est in Enthronismo , But his Exposition is extant , which was spoken by him at his Installment , wherein he does both embrace Zeno's Uniting Edict , and also Anathematizes the Chalcedon Synod , and likewise confesses himself to hold Communion with the Alexandrian and Constantinopolitane Prelates . Vales. c He means Timotheus Bishop of Alexandria , who had succeeded Dioscorus Junior in that Bishoprick ▪ as Liberatus relates chap. 19. For Timotheus Bishop of Constantinople cannot be meant here , in regard Evagrius has said just before , that Severus's Synodick Letters were embraced and admitted of only at Alexandria ▪ Vales. d Nay ; Severus was ejected in the second year of the Emperour Justinus , on the year of Christ 517 , as Baronius has remarked truly ▪ Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By these words I am of opinion the Comes of the East is meant ; which was a Civill dignity ▪ as I have long since remarqued at Amm. Marcellinus , pag. 5. of my notes . Nevertheless , Nicephorus thought that this Irenaeus was the Dux of the Militia . For he has interpolated this passage of Evagrius in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who commanded the Military Companies at Antioch . But there is a fault in these words of Evagrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in my judgment are to be expunged ; or else to be corrected in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Severus . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Without doubt it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he had placed the watchfullest Guard imaginable about him , &c. I have noted already , that in these Books of Evagrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g The Emperou● Justinus , at the beginning of his Empire , made an establishment by a Law , that all the Bishops should embrace the Chalcedon Synod : but if any would not embrace it , they should be driven from their Sees . Liberatus has mentioned this Law in his nineteenth chapter , in these words : Mortuo Anastasio , & Justino facto Imperatore , Anastasius being dead , and Justinus being made Emperour , Severus is accused by Vitalianus the Magister Militum , a Religious and Orthodox person , because he despised the Emperours Command , and would not embrace the Synod . See Baronius at the year of Christ 519 , Number 145. Further , this place of Evagrius seems to have given occasion of a mistake to Nicephorus . For , because our Evagrius had said , that Paulus , Severus's successour had been ordered to assert the Chalcedon Synod at his Installment , Nicephorus thought that this Paulus was in secret an Eutychian : Nevertheless , that this was false , Liberatus informs us in his Breviarium chap. 19 ; as also the Legates of the Apostolick See in their Relation to Pope Hormisda , which Baronius records at the year of Christ 519. Vales. h Paulus Bishop of Antioch was accused by his own Clergy , and by some others of the people of Antioch , before the Legates of the Apostolick See , who as yet resided at Constantinople ; and after their departure , before the Emperour Justinus ; who not able to clear himself of the Crimes objected against him , being vanquished by the testimony of his own Conscience ▪ presented Recusatory Libells , requesting that he might have leave to retire from the Episcopal Office which he had undertaken . Which when he had been permitted to do , he spontaneously removed himself from the Sacerdotall Function , as the Emperour Justinus relates in his Letter to Pope Hormisda , which Baronius records at the year of Christ 521. But although it is not expresly said in the foresaid Letter ▪ to whom Paulus presented those Libells : yet it seemeth to me ▪ that he presented those Libells to the Emperour Justinus . For , that is declared by Epiphanius Bishop of Constantinople , in the Letter which he wrote to Pope Hormisda concerning the same affair . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this passage , as 't is apparent from his Version . For he renders it thus : Anno Septimo Regni ejusdem Justini , mense ●ecimo , Artemisio videlicet , id est , Maio , In the seventh year of the same Justinus's Reign , on the tenth month , to wit Artemisius , that is , May , & c. Christophorson thought , that the tenth month was here termed Artemisius . But 't is not so . For Artemisius was not the tenth month of the Macedonians . Evagrius therefore says this only here , that that Earthquake hapned at Antioch in the seventh year ▪ on the tenth month of Justinus's Empire . Concerning the year we shall see afterwards , whether it be truly reckoned the seventh . But the tenth month is rightly put by Evagrius . For , that Earthquake hapned in the month May , as Evagrius , and likewise Theophanes do attest . Now , this was the tenth Month of Justinus's Empire . For Justinus began his Reign on the ninth day of the month July , as the Authour of the Alexandrian Chronicle observes . Therefore , the month May of the following year was the tenth month of Justinus's Reign . These things concerning the month admit of no doubt . As to the year , our Evagrius had done ill to place this Earthquake on the seventh year of Justinus's Empire , in regard he ought rather to have said the eighth . For this Earthquake hapned on the fourth Indiction , when Olybrius was Consul alone ; as Marcellinus Comes and Theophanes do attest in their Chronicon's : which was the year of Christ 526. On which year the eighth year of the same Emperours Reign was current till the month July . Baronius therefore has not rightly placed this Earthquake on the year of Christ 525 ; who was lead into a mistake by Evagrius . Further , in the Florentine Manuscript , at these words of Evagrius , this Scholion was set in the Margin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ Note ] that May is termed the tenth month . But this Scholiast , whosoever he was , is mistaken here . For May is not simply and absolutely termed the tenth month by Evagrius here , but only the tenth month of Justinus's Empire , as I have said above . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in fine therefore . In the Florent . M. S. the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ended his life . Further , concerning this Earthquake wherewith Antioch was ruined in the times of the Emperour Justinus ; besides Theophanes and Cedrenus , Procopius speaks in the first book of his Persica , pag. 67 , and 68 ; where he relates that three hundred thousand person● perished in that Earthquake . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who held the Raines of Government of the East . That is , was then Comes of the East , under whose dispose were all the Provinces of the East ; as the Notitia of the Roman Empire informs us . That Ephraemius was adorned with this dignity , we are told by Johannes Moschus in chap. 37. of his Limonarium ; where his words are these : Eo tempore vir clemens , & misericordiae operibus deditus Ephraemius Comes Orientis erat , At that time Ephraemius , a person of great clemency , and addicted to works of compassion , was Comes of the East , and by him the publick Buildings were repaired : for the City had been ruined by an Earthquake . Photius also attests the same , in his Bibliotheca , chapter 228. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then also ▪ &c. I would rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at which time also , &c. Which is the reading in the Tellerian Manuscript , and in Nicephorus , who writes , that in Justinian's Reign Antioch had that name given it . The same is attested by Stephanus Bysantius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by Theophanes in his Chronicon . This Latter Earthquake hapned on the twenty ninth day of November , in the seventh Indiction , two years after the former Earthquake , as Theophanes relates pag. 151 ; or rather thirty months after the former Earthquake , as Evagrius says truly . For , so many months are reckoned from the twenty ninth of May in the year of Christ 526 , to the twenty ninth of November in the year of Christ 528. In which year the seventh Indiction began to be reckoned from the month September . Whence , that appears to be most true which I have remarked before , viz. that that former Earthquake hapned at Antioch on the year of Christ 526 ; and not on the year 525 , as Baronius thought . And yet Baronius has rightly placed the latter Earthquake on the year of Christ 528 ; which is true . For , whereas he follows Evagrius's Calculation , he ought to have placed that Earthquake on the year 527 : in regard the former Earthquake had hapned at Antioch on the year 525 of Our Lord's Nativity . Vales. * Or , Brought God home with in himself . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all manner of undisturbedness in relation to the passions . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus has referred these last words , to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For he renders it thus : Hic junctus erat nobili cuidam Caesariensi , He was joyned to a certain Noble man of Caesarea . But Njcephorus and Christophorson construed these words otherwise , and referred them to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which precedes , thus ; Being therefore , &c , as we have rendred it . Which opinion I do rather approve of . Yet , that which follows in Evagrius raises a doubt , to wit , that Zosimas asked the standers by for a Censer . For , if Zosimas was in the house of Arcesilaus a Laick , how could he seek for a Censer there , in regard 't is not usuall to have Censers in the house of a Laick ? Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a life void of matter . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chuzica . So also the reading is in Nicephorus , and Ortelius has retained the same reading in his Thesaurus Geographicus . But in the excellent Florentine Manuscript it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chuziba ; which is doubtless truer . For so Johannes Moschus terms that Laura in chap. 24 ; cùm autem venisset in Eremum , & moraretur in Cellis Cusibas , But when he was come into the Desert , and abode in the Cells at Cusiba , be performed the same works of mercy . For he went through the high way which leads from Jordan to the Holy City . Where 't is observable , that those are termed Cells by Moschus , which Evagrius calls a Laura . Indeed , a Laura was nothing else but Cells of Monks dispersed here and there , as I have remarkt above , at book 1. chap. 21. note ( b. ) yet Moschus ( chap. 24. ) calls it The Monastery Chuziba . — Vales. c This Johannes was first Abbot and Presbyter of the Monastery Chuziba ; whence he had the surname of Chuzibite . But afterwards he was made Bishop of Caesarea , as ( besides Evagrius ) Johannes Moschus informs us , chap. 24. Vales. * Or , Followed . † Or , Rollers . * Or , House . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cooled his hand . In Robert Stephens the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus omitted these words in his Version . But Christophorson has rendred them thus ; quippe cùm annis plurimis onustus ●im , in regard I am loaden with many years . Which rendition is not to be born with ; for his following words are , & aetate admodùm provectus , and very aged . By this Version therefore Evagrius would be made to say the same thing in both places . The Greeks term Gross , thick and fat men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which sort of persons are tender and delicate , and unfit to carry a burden . See Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus also understood not this word . For instead thereof he has substituted these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by reason of my want of necessaries am macerated , [ or , melted . ] Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ran to . In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ran under . But our Emendation seems better . Vales. * Or , Roared out . * That is , he gave each of them the name of Justinopolis . a The Authour of the Alexandrian Chronicle , instead of , three days , has made it , five . For he writes , that Justinianus was made Augustus by Justinus , after eight years nine months and five days of Justinus's Empire , on the Calends of Aprill , in the Consulate of Mavortius ; which was the year of Christ 527. But the Authour of that Chronicle disagrees from himself : for he relates , that Justinus entred on the Empire on the ninth day of the month July , in the year of our Lords Nativity 518. From which time to the Calends of Aprill in the year 527 , there are eight years , and as many months , together with one and twenty days . But if we follow Cedrenus , who relates that Justinianus was made Augustus by Justinus on the fourteenth of Aprill , then the Computation of the Alexandrian Chronicle will be most certain . Vales. * Or , Having undergone his perfect day . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian Manuscript , I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had held the Imperiall Government , or , the Empire : which reading pleases me best . Vales. c From Evagrius's own Computation 't is apparent , that these words [ one month ] must be added here . For in regard he has said a little before this , that on the Calends of Aprill of this year , the eighth year of Justinus's Reign was compleated , and that he had reigned over and above , nine months and three days ; the Consequence is , that on the Calends of August of the same year , nine years were passed together with one month and three days . Whence 't is Collected , that Justinus's Reign is to be begun from the twenty eighth day of June , according to Evagrius's Sentiment . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it should be worded thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether it were because they themselves really thought so . For the sense requires this reading . Nicephorus in no wise understood the meaning of this passage . But Musculus has explained it excellently well in this manner : Sive autem sic verè sentiebant , sive sic dispensatione quâdam inter ipsos convenerat ; But whether they really thought so , or whether it had been so agreed amongst themselves by a certain dispensation . Christophorson has followed Musculus , and began a new period from these words , in this manner , Sive igitur ita r●ver● sentiebant , &c. Whether therefore they really thought so , &c. But we have joyned them with the foregoing words . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders it , dispensatione quâdam , by a certain dispensation . Which Version I do not approve off . Johannes Langus translates it , ex composito , by agreement , or , appointment . Christophorson , deditâ operâ , on set purpose . I would rather render it , per simulationem , through pretence , or , out of a politick design . For , 't is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to truth . Some therefore were of opinion , that by fraud and under a Colour it had been agreed on between Justinian and Theodora , that the one should adhere to the Catholicks , the other to the Acephali . In French we should term it , Par Politique . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By this word Christophorson understood The Accphali . For he has explained this place thus : Et ejus epinionis Homines , si Nostrates essent , benevolè & amicè complexa est : Sin externi , praemiis benigne remunerata : And the men of that opinion , if they were our Country-men , she entertained kindly and friendly : but if Forreigners , she rewarded them liberally with gifts . But Nicephorus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Catholicks and the Orthodox ; which I can by no means approve of . For , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Evagrius means The Orientalls . But , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forreigners , he means The Westerns , Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I agree with the Learned , who have already mended this place thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within this present book . Vales. * To wit , Anthimus , and Theodosius . b In the place of Theodosius Bishop of Alexandria , Paulus was substituted . Who being soon ejected , Zoilus was put into his See , as Liberatus informs us in his Breviary , chap. 23 ; and likewise Victor Thunonensis in his Chronicon , and Theophanes pag. 188. Liberatus attests , that this Paulus was Orthodox . But Victor Thunonensis and Theophanes affirm him to have been an Heretick , and to have celebrated Dioscorus's name in the Sacred Diptycks . For Victor's words are these : Basilio V. C. Cos. Alexandrinae Ecclesiae , in the Consulate of the most famous Basilius , Theodosius and Gaianus being banished from the Alexandrian Church , instead of them Paulus the first of the Tabennesiotae [ is made Bishop , ] who celebrating the deposition of his predecessour the Heretick Dioscorus , is deposed by the Palestine Councill , and Zoilus is ordained Bishop in his room . But Theophanes writes thus concerning Paulus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This person having celebrated the memory of the profane Severus , was ejected out of his Bishoprick by the Emperours displeasure . He had better have said , of the profane Dioscorus ; for Severus , if I mistake not , was as yet living , at such time as Paulus was ejected out of his Bishoprick , that is , on the year of Christ 537. I have made these remarkes for this reason , because Baronius , in his Annalls , says nothing else concerning this Paulus , save what had been related by Liberatus . Vales. c Evagrius mistakes , and puts Epiphanius instead of Menas . For Anthimus had succeeded Epiphanius . After Anthimus was ejected , in his place Menas was ordained Bishop of Constantinople by Pope Agapetus ; after Belisarius's Consulate , on the year of Christ 536 ; as Marcellinus relates in his Chronicon . Vales. d Concerning this Peace and Union of the Churches which hapned after the Ordination of Paulus Bishop of Alexandria , Liberatus ( in his Breviarie , chap. 23. ) speakes these words : Hoc ergo modo unitas facta est Ecclesiarum anno decimo imperii Gloriosi Justiniani Augusti , On this manner therefore an Union was made of the Churches in the tenth year of the Empire of the Glorious Justinianus Augustus . For all the Patriarchs at that time embraced and admitted of the Chalcedon Synod ; that is , in the year of Christ 537. To wit , the Bishop of Rome , whose Apocrisiarius [ or , Legate , ] Pelagius was at Constantinople : Paulus Bishop of Alexandria : Ephraemius of Antioch , and Petrus of Jerusalem . Of which Prelates , Paulus , when at the beginning he had pretended to assert the true Faith , afterwards revolted to the Eutychian Heresie , as I have remarked at note ( b , ) from Victor and Theophanes their Chronicles . Vales. e Some person studious of Ecclesiastick Antiquity , will perhaps make enquiry here , in what manner or order this Preaching [ Publishing , or Asserting , ] of the Chaleedon Synod was wont to be performed . I answer , that this preaching was usually made in the Ambo , or Pulpit of the Church , by the Bishop , or another person deputed by him , whilst the Solemn [ or , Publick ] Prayers were performed . We have this information from the Letter , or Libell of the Orthodox Bishops presented at Constantinople to Pope Agapetus , which Libell is recorded in the First Action of the Constantinopolitan Synod under Menas , where they speak thus concerning the Emperour Justinian : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on this account he made a Constitution that the four Sacred and Holy Synods should be Preached by the divine Preachers in the divine Prayers wheresoever performed . The Old Translatour renders these words thus : & propter hoc Statuit quatuor Sanctas Synodos in divinis & sacris initiationibus , a sacris praedicatoribus praedicari , And on this account he ordered , that the four Holy Synods should be Preach't by the Sacred Preachers , in the divine and Sacred Initiations . This Translatour thought , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in this place for Initiation , or Baptism , as it is wont usually to be taken . But at this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for The Publick Prayers , and has the same import with - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divine Liturgie . Indeed , the Chalcedon-Synod was first Preach't [ or , Asserted ] in the Publick Prayers at Constantinople , in the Reign of Justinus Senior , as may be seen in the Fifth Action of the Constantinopolitane Synod under Menas , pag. 725 , &c. Edit . Colon. But the Studious of Ecclesiastick Antiquity must be cautioned , that they suffer not themselves to be led into an errour by the Latine Translatour , who writes that this publication was made after the prayers were ended . When as nevertheless , the Greek Text there has a far different import ; the words whereof are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c : when Sunday and Munday come , the Liturgle being to be performed [ or , celebrated , ] in the Holy Church of God. The same errour is committed by the Translatour , at pag. 733 ; where the Greek runs thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which words are to be rendred thus : And after the reading of the Holy Gospell , when the Divine Liturgie , as usually , is to be celebrated , and the doors are shut , and the Holy Creed , according to Custome , read , &c ▪ Which passages the studious Reader may peruse there , if he has a mind to understand the whole order [ or fashion , ] wherein the Four Oecumenicall Synods were Preach't [ or proclaimed , ] and read in the Sacred Diptycks . Vales. f He means Justinian's fourty second Novell , which is also recorded in the Fifth Action of the Constantinopolitan Synod under Menas . In the Edition of Henry Stephens , who publisht Justinian's Novells in Greek , this Constitution is indeed said to have been dated on the seventeenth of the Calends of August , in the Consulate of the most famous Belisarius . But , in the Edition of the Constantinopolitane Councill under Menas , 't is said to be dated on the eighth of the Ides of August , after the Consulate of the most famous Belisarius ; which is doubtless truer . For , in regard Justinian promulged that Constitution against Anthimus and Severus , after the sentence of the Constantinopolitan Synod pronounc't against those Prelates , ( as the Emperour himself attests in the Preface of that Constitution : ) and whereas the Constantinopolitan Synod pronounced a Sentence of Condemnation against the foresaid Anthimus and Severus on the twelfth of the Calends of June , after Belisarius's Consulate : it is altogether necessary , that that Constitution of Justinian's should have been promulged on the year after Belisarius's Consulate . Vales. g Exarchs at this place are the Primates , or Patriarchs of each Dioecesis , as Evagrius has said a little before : in the same manner as Jacobus Syrmondus has explained it in the Second Book of his Propempticon ▪ Chap. 5 , where he discourses excellently and most Learnedly concerning Exarchs . To whose exact diligence there remains nothing to be added by us . Nor has Christophorson done ill in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , Arch-Bishops . For Primates were heretofore termed Arch-Bishops , as Isidorus informs us in the Seventh Book of his Origines , in these words : Ordo Episcoporum quadripartitus est , The order of Bishops is divided into four parts , into Patriarchs , Arch-Bishops , Metropolitanes , and Bishops . A Patriarch in the Greek tongue imports the highest Father , because he holds the first , that is , the Apostolick place : As the Roman , the Antiochian , the Alexandrian . Arch-Bishop in Greek is termed the highest of Bishops . For he holds the Apostolick place , and presides as well over Metropolitanes , as Bishops . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The conjecture of Learned men displeases me ; who ( instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desires , ) have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consulted how , &c. Nicephorus ( book 17. chap. 10 , ) instead of these two words uses this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thought , or , cast in his mind : which pleases me best . Vales. * Cavades . * Or , Who dwelt ▪ in Tents : He means the Saracens . † Or , About him . * Or , With a Vehemency of affection . † Or , Land of the Romans . * Or , Endless , or , boundless . † Procopius . ‖ Or , Watch-word . † Or , Watch-word . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this mischief , or , harm . * Or , Onorichus . † Or , The Greatest . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as others before us have already obs●rved . Further , concerning these African Confessours ( whose tongues Huncricus King of the Vandalls had commanded to be cut out , and who afterwards desisted not from speaking though their tongues were cut out , ) Marcellinus Comes speaks in his Chronicon , at the Consulate of Theodoricus and Venantius ; where he also attests that some of them were seen by him . Victor Thunonensis records the same in his Chronicon , at Zeno Augustus's third Consulate . And Victor Vitensis in his book De Persecutione Vandalorum ; and lastly the Emperour Justinian in his First Law de Officio Praefecti Praetorio Africae . Which Constitution of Justinian's our Evagrius quotes a little lower in this chapter ; although in the Greek Text the name of Justinus is erroneously written instead of Justinianus . See more in Baronius , at the year of Christ 484. Vales. * In the Greek Text here , and in Robert Stephens's Edit . 't is Justinus : See note ( a ) in this chapter . † Or , Have to do with . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , produces . I had rather make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , relates : as Evagrius expresses himself at the beginning of the next chapter . Vales. * Or , From food which brought nourishment . † Or , Copulation with . ‖ Or , Scouts . * Or , Be injurious to . † Or , Which . ‖ Cabaones . * Or , Beheld . † The Scouts , or , Spies . * Or , Their own Intemperance . ‖ Or , Priests . * Or , Priests . a Concerning this Vision which appeared to Justinian in his sleep , Victor Thunonensis writes thus : Justiniano Aug. IV. Cos. Justinianus Imp. Visitatione Lati , Justinianus Augustus being the fourth time Consul . The Emperour Justinianus , by a Visitation of Laetu● the Bishop who was made a Martyr by Hunericus King of the Vandalls , sends an Army into Africk against the Vandalls , under the Command of Belisarius Master of the Milice . Victor Vitensis has made mention of this Laetus the Bishop , in his first book De Persecutione Vandalorum . Further , concerning this Expedition of Justinian into Africk against the Vandalls , Marcellinus Comes speaks also in his Chronicon , and places it on the Fourth Consulate of the same Justinianus , that is on the year of Christ 534. Marius Aventicensis relates the same in his Chronicon . But Baronius in his Annalls reproves Marcellinus , and maintains that that Expedition was undertaken by Justinianus in his Third Consulate , on the year of Christ 533. Justinian's Constitution de Confirmatione Digestorum ( which is prefixt before the work of the Pandects , ) confirms Baronius's opinion . But , by Baronius's favour , I think the opinion of Marcellinus and Victor to be truer . Nor do I doubt , but a fault has crept into Justinian's Constitution , ( on the authority whereof Baronius relies , ) and that the Third Consulate of the Emperour Justinian has been written by Transcribers of Books instead of The Fourth . And this Justinian himself does so manifestly shew in the foresaid Constitution , that I admire it was not perceived by Baronius . For thus Justinian speaks : Leges autem nostras , quas in his Codicibus , id est , Institutionum & Digestorum posuimus , But our Laws which we have put in these Codes , that is , of the Institutions and Digests , [ shall ] obtain their strength from [ our ] third most happy Consulate of the present twelfth Indiction , on the third of the Calends of January , and shall be of force for ever . For on the twelfth Indiction Justinian bore his Fourth Consulate , as Marcellinus Comes attests . But , some one will object , that the twelfth Indiction was begun from the Calends of September , in Justinians Third Consulate . Therefore , we must have recourse to another Argument , to prove what I have said above ; viz. that the Vandalick Expedition was begun on Justinians Fourth Consulate , and that that Constitution whereon Baronius's opinion is founded , was written in Justinians Fourth Consulate . Now , this may be proved thus . In the end of the foresaid Constitution , as well in the Greek as Latine , Justinian makes mention of a Pr●fectus Praetorio of Africa . But , a Praefectus Pr●torio of Africa was first created by Justinian in his Fourth Consulate , a little before the Calends of the September of the thirteenth Indiction , as the First Law of the Code de Praefecto Praetorio Africae informs us . For Justinian speaks in this manner : Haec igitur Magnitudo tua cognoscens , ex Calendis Septembribus futurae decimae tertiae Indictionis effectui mancipari procuret . Vales. * Or , Affairs . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Procopius's words out of the First Book of his Vandalicks pag. 107 , are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which words import , that his seventh year was already past . Now , if we should say that the Vandalick Expedition was undertaken in Justinians third Consulate , as Justinians words do wholly seem to perswade ; ( when , about the Summer Solstice , the Roman Navy came up to the Byzantine Port , and soon after set Sail from thence ( as Procopius relates , ) that is about the end of the month June : ) Justinian was then in the seventh year and third month of his Empire . For the first day of Justinians Reign is brought from the Calends of Aprill . But , if we should place the Vandalick Expedition on Justinians Fourth Consulate , it will be the eighth year of his Empire ; and not the seventh , as Procopius writes : wherefore Baronius's opinion is truer ; which is confirmed both by the Emperour Justinians authority , and also by the testimony of Procopius . Vales. * Or , Admirall Ship. * Or , Before . * Reformed , or , repaired . c The Emperour Justinian agrees ; whose words in the First Law of the Code De Officio Praefecti Praetorio Africae , are these : Ut Africa per not tam brevi tempore reciperet Libertatem , ante nonaginta quinque annos a Vandalis captivata ; that Africk should by vs receive its Liberty in so short a time , having been captivated by the Vandalls ninty five years before . Marcellinus Comes in his Chronicon relates , that Carthage was taken by the Romans on the ninty sixth year of its being lost . But Victor Thunonensis affirms that Africk was recovered by the Romans under the Command of Belisarius , on the ninty seventh year of the Vandalls entrance into it . Vales. * Or , And transcends the Hyperbole [ excess , or , superlativeness . ] of every wonder . ‖ Or , Every way . * Or , Theuderichus . * Book 3. Chap. 27. † Gardianship . ‖ Athalaricus . * Or , She inclined rather to a masculine gravity . * Or , Theudatus . * Or , Carried him away into Greece . a Concerning the conversion of these people to the Faith of Christ , Procopius speaks in book 1. of his Gothicks , and Theophanes in his Chronicon , pag. 149. These people , in regard they lived near the Lake Maeotis , in Fenny places , were from thence first termed Eluri . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies Fens , or Fennish places . Jordanes in his book de Rebus Ge●icis , writes thus concerning The Heruli : Nam praedicta Gens , Ablabio Historico referente , For the foresaid Nation , as Ablabius the Historian relates , dwelling near the Lakes of Maeotis , in Fennish places , which the Greeks term Ele , were named Eluri . The Authour of the Etymologicon says the same in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Helmoldus in his Chronicon of the Slavi , chap. 2 , affirms that these Heruli were a Slavick Nation , who dwelt between Albia and Odora , and reach't a great way out to the South in a long Bay ; who also , as he writes , were by another name termed Heveldi . Vales. * Or , The Opinions . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that Justinian brought their petition to effect . For thus Nicephorus words it , book 17 , chap. 13. Vales. * Or , Land of the Romans . * Procopius . † Or , Command of the Army . ‖ We have rendred this Clause , as far as the next full point , according as we found it pointed in Robert Stephens's Edition ; the punctation in Valesius's Edition ( as the Learned Reader will easily observe , ) puts a sense upon these words far different from that we have expressed in our Version . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Coelitùs , from Heaven , as Grynaeus and Curterius have rendred it . Valesius translates it , ab illâ , from her , to wit , The Virgin Mary . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or , War. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have corrected this place from the Tellerian Manuscript , and from Nicephorus , in which Authour 't is written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard nothing of what he did succeeded according to his design , or , desire . See Procopius Book 2. Perfic . where he says , that Ephraemius the Bishop was falsely accused for having a design to deliver up Antioch to the Persians ; and , that soon after he fled into Cilicia , being afraid of the Irruption of the Persians . But concerning the Ornaments given by Ephraemius to the Church of the Antiochians , there is not a word extant in Procopius . Vales. * Chosroes . † Or , Equestrian Games . * At Apamia . † Or , Voyage-provision . ‖ Or , Those who brought me to the Light. * Or , Frequented an inferiour Schoolmaster . † Or , Adorations . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is doubtfull , what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie here , whether a picture , and an image of that flame which had followed the wood of the Cross ; or , a Writing . Musculus took it for a Writing , or , an Inscription ; as did also Christophorson , who renders it thus : Ob quam causam imago in testudine Sanctuarii statuta fuit , quae Inscriptione in Basi incisâ , hoc miraculum illis qui ejusdem ignari erant , commonstravit ; For which reason an image was set up in the Roof of the Sanctuary , which by an Inscription cut upon its Basis , might show this Miracle to those who were ignorant of it . But this Rendition is intollerable . For first , a Basis is , not a term properly used about a Painted Picture , but concerning a Statue only . Besides , if the Image were in the Roof , where , I pray , was the Basis set . My Sentiment is , that the Image [ or , representation ] of this Miracle was Painted in the Arched Roof of the Church , whereon perhaps some Verses were inscribed , which might record this Miracle . Such like Inscriptions are extant in ●ruther's Thesaurus , and in Paulinus's Epistles . Vales. b In Nicephorus and the Tellerian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ardaarmanes . Concerning this Adaarmanes Captain of the Persians , and his irruption into Syria , our Evagrius speaks in his sixth book . Vales. In Robert Stephens he is called Adearmanes . * Or , Who makes an account of his &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I agree with Christophorson and S r Henry Savill , who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent away , have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wrote . Moreover , the words which immediately follow , ( to wit , these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , ) are corrupted also . In the Florentine Manuscript 't is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But the place as yet is not without fault . I write thus therefore : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Further also , how in [ or , at ] another incursion Chosroes resolved upon a Siege of the Edessens . Vales. * Or , provo false . † Or , Enemies . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the studious . Vales. ‖ Book 1. Chap. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This whole place is corrupted , as 't is apparent to the Readers . S r Henry Savill at the margin of his Copy hath noted , that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstrated , or , declared : which emendation Nicephorus confirms , in chap. 16 , book 17. where he writes out this place of Evagrius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , as Langus tenders it , Res ipsa quoque praedictionis ejus fidem , quòd vera maximè sit & sibi ipsi consentiens , confirmavit ; the thing it self also confirmed the authority [ or , faith ] of that prediction , that it might be very true and agreeable to it self . My Sentiment therefore is , that this whole clause of Evagrius must be written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the event it self declared the Truth , Faith bringing the prediction to effect . Vales. * Or , By little and little . d See Procopius ( out of whom Evagrius borrowed this , ) book 2. Persic . pag. 83. In what manner these Aggesta were built by the Romans , Apollodorus informs us incomparably well in his Mechanicks . Which Book , being lately done into Latine by me , by Gods assistance I will e're long publish , together with some other Writers of the same subject . Vales. * Or , They mist of their design . † Or , Embrace the matter . ‖ Or , To the greatest difficulty , or , highest pitch of desperation . e This place of Evagrius is cited in the Seventh Occumenicall Synod , pag. 613 ; and likewise by Barlaam in his book Contra Latinos . Further , concerning this Image not-made-with-hands , which Christ is said to have sent to Agbarus , see Gretser in his book De Imaginibus non Manufactis . But , it is to be noted , that no mention is made of this Image transmitted by Christ to King Agbarus , either by Eusebius in the First Book of his Ecclesiastick History , or by Procopius in his Siege of the City Edessa . For these Authours relate , that a Letter only was sent by Christ to Agbarus , by the Apostle Thaddaeus . Vales. † Or , Overwhelmed . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Robert Stephens's Edition 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lexicographers have no such word . I meet with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Lagenam a Flagon , or Stone-bottle . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Or , From , † Or , Wont to catch , Or , nourish a flame † Or , There was a conference on both sides about , &c. a Concerning this Golden Cross which Chosroes had taken out of the Church of the Sergiopolites for the price of its Redemption , Theophylactus Simocatta speaks in the Fifth Book of his History , Chap. 13. Where also Chosroes , Grandchild [ or , Nephew ] to this Chosroes here mentioned by Evagrius , does in express words attest , that that Cross in honour of the Martyr Sergius had been sent by the Emperour Justinian to Sergiopolis , and was placed in the Church of S t Sergius . Vales. b In the excellent Florentine . Manuscript these words are written in the margin here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , [ Note that Evagrius ] speaks that concerning Chosroe , which no other Historian has mentioned : to wit , that about the close of his Life he received the Sacrament of Baptism . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Postpositive Article seems necessary to be added , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing which is never related to have hapned before . Which Emendation Nicephorus confirms book 17. chap. 17 ; who hath worded this place of Evagrius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which thing never was heard of , that it [ a Plague ] should invade the earth for the space of two and fifty years . Indeed , no Plague is recorded to have raged so long . This Pestilence is said to have begun on the year after Basilius's Consulate , which was the year of Christ 543 , as 't is attested by Victor Thunonensis in his Chronicon , and by the Continuer of Marcellinus Comes's Chronicon . Victor Thunonensis writes thus concerning this Plague : Horum exordia malorum general●● orbis Terrarum mortalitas sequitur , &c. A generall Mortality of the world follows the beginnings of these mischiefs , and the greater part of the people is killed by a Persecution of their Groynes . The words of Marcellinus's Continuer run thus : Indictione 6. Anno Secundo post Consulatum Basilii , in the sixth Indiction , on the Second year after Basilius's Consulate , a great Mortality destroys Italy , the East and Illyricum having in the same manner been already consumed . Victor does indeed seem to agree with Marcellinus , relating that that Plague began on the second year after Basilius's Consulate , as Marcellinus , records . But , in reality he dissents in the space of one year . For , the second year after Basilius's Consulate , in Victor Tunonensis is the same with the first year after Basilius's Consulate , to wit , the year of Christ 542. For , Victor Thunonensis does always term that year immediately following the Consulate of any Consul , the second year , not the first ; as may be proved by many instances . Further , our Evagrius seems to follow Victor Thunonensis's opinion . For Evagrius says , that that Pestilence began two years after Antioch had been taken by the Persians . Now , Antioch was won by the Persians when Justinus Junior was Consul , on the year of our Lords Nativity 540 , as Marcellinus and Marius relate in their Chronicles . But Baronius will have this Plague to have begun on the year of Christ 544. Vales. * See Thucydides's Hist. book 2. pag. 129 , &c. Edit . Francosurt . 1594. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it should be worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others in Summer , as the reading is in Niceph. book 17. chap. 18. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of the same opinion with Learned men , who have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in [ or , on ] the second year ; as the reading is in Nicephorus , So , 't is certain , S r Henry Savill hath mended it in the margin of his Copy , and hath added this note , Anno Christi 539 , on the year of Christ 539. S r Henry Savill thought indeed , that by these words Evagrius meant , that that Plague had raged chiefly on the Second Indiction . But Evagrius says not that ; nor , had that Plague begun to rage on the year of Christ 539. Evagrius therefore says this only ; viz. that on the second year of each Indiction that Plague raged more sorely than 't was wont to do at other times . Vales. * Or , O● the Cycle of fifteen years . d In the excellent Florent . and Tellerian M. S. I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as yet frequented [ the School of ] a Grammar-Master ; which is more elegant . And thus Evagrius speaks above , at chap. 26 ; where he writes , that he frequented the School of the Grammarians , at such time a● Antioch was taken by Chosroes , that is , on the year of Christ 540. Vales. In Robert Stephens the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as yet frequenting the Grammer-Masters . † Or , swellings in the Groyn . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That is , Servos & Colonos , my Servants and Husband-men . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Rusticks , or Tillers of Ground , who are likewise termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have remarked at book 6 , of Euseb. Eccles. Hist. chap. 40 , note ( ● . ) So Theophanes in his Chronicon pag. 139 , speaking of Dioscorus Junior's Election ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where Anastasius Bibliothecarius renders it well , thus , Multitudinem Rusticorum , the mulitude of the Rusticks . Vales. f From this place , Evagrius's Birth may easily be found out . For , whereas he has said in the beginning of this chapter , that at such time as he wrote these things , it was the fifty second year of that Plague ; and does now assert , that whilst he wrote the same things , he was in the fifty eight year of his age ; it necessarily follows , that he had been born six years before the beginning of this Plague . Further , that Plague began on the year after Ba●ilius's Consulate , or , two years after the destruction of Antioch , as Evagrius has said above . Evagrius therefore was born on the year of Christ 536 , or 537. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , duobus his postremis annis nondum elapsis , these two last years being not yet overpast . Which I should not have remarked , had not I perceived , that both Translatours have been out in the Version of this place . For Musculus renders it thus ; Cùm autem ista scriberem , & annum aetatis quinquagesimum octavum agerem , & duo ista temporis spatia nondum elapsa essent , But whenas I wrote these things , and was in the fifty eighth year of my age , and those two spaces of time were not yet overpast , &c. But Christophorson translates it thus : Cùm autem ista scriberem , quinquagesimo octavo anno scilicet aetatis , non biennio antè , But when as I wrote these things , to 〈…〉 in the fifty eighth year of my age , not two years before , &c. He had 〈…〉 have said , intra hoc postremum Biennium , within these two last 〈…〉 Vales. h These words are not to be understood so , as if four entire Indictions had passed from the beginning of this Plague , to that year whereon Evagrius wrote these things . For four entire Indictions make sixty years . But , Evagrius has said above , that at such time as he wrote these things , it was the fifty second year of that Pestilence . These words therefore are not meant concerning entire Indictions . For the Pestilence began to rage in the East , in the fifth Indiction , on the year after Basilius's Consulate , which was the year of Christ 542. From which if you count two and fifty years in order , it will be made the year of Christ 594. Vales. * Or , Was made up of many Diseases . † Flix , or , Lask . * Or , Surpassing [ all ] account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine and Tellerian Manuscripts , 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Philostratus admires ; which reading nevertheless I approve not of . But , who this Philostratus should be concerning whom Evagrius speaks , and where he should have written this , 't is uncertain . Philostratus an Athenian Historian is mentioned by Georgius Syncellus in his Chronicon , on the first year of the Emperour Aurelian . Vales. * 〈…〉 〈…〉 to ●e of money , and i●sati●bleness . † Or , ●●seemly . ‖ Or , Desirous . * Or , Having coloured over inexcusable Praetexts . † Or , Forged any familiarity or mixture ; that is , an act of uncleanness . * Or , Absurd . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S t Henry Savel has expunged the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his Copy . But I am of opinion it is to be retained here , provided the words be only transposed , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so much that he erected many holy and magnificent Churches every where . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that most spatious Temple of the Church . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Temple of the Sanctuaries . ‖ See Evagrius , Book 2. Chap. 3. note ( b. ) * Or , Arch. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some one will ●er● haps ask , what this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , emp●●● m 〈…〉 ▪ For Evagrius says that the Arches or Vaults arose empty from the Pavement to the top . In this place therefore we are to understand , that [ the Arches ] were open , upheld by no Columns . Procopius in his first Book De Aedificiis , attests this concerning two of the Arches only : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but two of the Arches were raised up into the empty Air , at the rising and at the setting Sun. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours have rendred this place very badly . Musculus turns it thus : In dextro Latere ad Sinistram ordinatae sunt in illis Columnae ; In the right side on the left hand Columns are placed in them . Christophorson interprets it in this manner : In dextro latere , sunt homini ingredienti ad Laevam Columnae ordine locatae In the right side , on the left hand to a man going in , Pillars are placed in order , &c. They were led into a mistake by the omission of one Conjunction , [ to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , which is wanting in Robert Stephens's Edition ; ] which we have put in from the Florentine M. S. in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , On the right hand and on the left , &c. It remaines now that we explain what those words mean which follow next , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Evagrius himself therefore shall be his own Interpreter ; who ( in his first Book , chap. 14 , ) describing the sacred Church of Symeones the Stylite , says it consisted of four Portico's . [ But , by Valesius's favour , Evagrius's words in that Chapter are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beautified with Portico's of [ or , at the ] four sides . ] And then he adds these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , opposite to [ or , near to ] those Portico's are placed Pillars ; wherefore at this place , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to wit , by understanding the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arches . Vales. c These Hyper●a [ Galleries , or , Upper Rooms ] were designed for the women , that being therein placed apart by themselves , they might behold the solemn performances of the Divine Service , as Paulus Silentiarius relates in his description of Saint Sophia ; which Authour says , that those upper rooms or Galleries , were upheld by six Columns of Thessalick Marble ; whereas nevertheless , there were only two Columns below , which upheld the Galleries , pag. 110. Paulus terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the womens Hyper●ia ; in like manner as our Evagrius does here , and also Procopius in his first Book ; where he describes this Church of Saint Sophia : although Procopius rather terms them Porticus's . Vales. d By these words Evagrius sets forth the difference which was between the Columns of the Church of Saint Sophia . For he says , that the Columns which were at the right and left side of the Church , that is , at the North and South , had Galleries or Chambers laid upon them , out of which the Faithfull might behold the Sacred Mysteries which were celebrated at the Altar . But the Columns which were placed at the East and West , upheld no Gallerie ; but were left naked . It was my sentiment that these things were to be more largely explained , for this reason ; because I perceived Translatours , especially Christophorson , saw nothing here . Vales. † Or , gate . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means , I suppose , the most Easternly part of the Church ; which , because the whole Structure was a Tholus , must be almost Semi-circular , or , made in the form of a Shell . * Or , depth . f In Robert Stephens's Edition , as likewise in this of Valesius's , there is an imperfection in the Greek Text here . Curterius , Grynaeus , Christophorson , and D r Hanmer , in their Versions have inserted this number , Sixty six ; from what authority I know not . Musculus and Valesius leave a Blank here in their Versions ; the latter of whom says nothing concerning this imperfection , in his Notes . g See , if you please , the description of Saint Sophia's Church , which Franciscus Combesisas , ( a person that deserves well of Learning ) has lately published , page 254. Paulus Silentiarius describes these Windows , in his Ecphrasis , ( which the most Learned person Carolus de Fraxino hath newly published ; ) and Procopius , in his first Book De Aedificiis . Vales. h Sozomen says the same in the close of his second Book of Ecclesiastick History . But ( which is to be taken notice of , ) neither of them ( neither Evagrius nor Sozomen , ) do affirm it was peculiar to the Constantinopolitane Bishops , that they , in like manner as were the Emperours , should be buried in the Church of the Apostles ; but they speak in generall concerning the Bishops . Indeed Nicephorus ( book 8. chapter the last , ) does expressly attest , that not only the Constantinopolitane , but other Bishops also , who for sanctity of life had excelled others , were interred there . For it often hapned , that Bishops , either sent for by the Emperours , or making a journey to the Imperial City on account of Ecclesiastick affairs , ended their lives there . Thus in the times of Anastasius , Alcissus and Gajanus died at Byzantium , and by Marcellinus in his Chronicon are recorded to have been buried in one Sepulcher . Vales. * Or , Towards [ the Faction in ] the blew colour . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Robert Stephens's Edition the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which the Geneva Printers have inserted unhappily from the conjecture of Christophorson and others . But from the Tellerian and Florentine Manuscripts I have mended this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , There was also another thing , &c : Which emendation Nicephorus confirms . For instead of these words of Evagrius , he substitutes these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * See Chap. 13. † Manifestly , or , openly . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those of the Blew . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the term signifies originally a Nerve , or , Sinew ; it imports also a Bow-string , or , Rope . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders these words : Prasiniani , the greencolouredfaction . † Justinian . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instead of the Verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily believing , ] which undoubtedly is corrupted , Nicephorus makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disbelieving . And , instead of Eustochius Bishop of Jerusalem , the same Nicephorus has Sallustius . Sallustius was indeed Bishop of Jerusalem in the Reign of Anastasius Augustus . But Eustochius governed the same Bishoprick about the beginning of Justinus Junior's Empire , as Theophanes attests in his Chronicon . Vales. † Or , Rendred the Deity Propitious . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the reading is in Nicephorus , book . 17. chap. 22. Vales. b The Laicks were wont to bow their heads , not only before the Bishops and Presbyters , but before the Monks also , to receive their Blessing . An illustrious instance of which is extant in Sozomen , book 8. chap. 13. Vales. * Or , Was not in the least forwarded . c Concerning this Earthquake , the Authour of Antoninus Martyr's Itinerarium speaks in these words : Inde Venimus in partes Syriae , ubi requiescit sanctus Leontius , Thence we came into the parts of Syria , where Saint Leontius rests , which City , together with other Cities , was ruined by an Earthquake in the time of the Emperour Justinian . From thence we came to Byblus , which City also , with all things that were therein , was destroyed . From thence we came into the City Triari , which was likewise ruined . Thence we came into the most splendid City Beryto , wherein there was lately a study of Learning ; which was also ruined , as we were told by the Bishop of the City , to whom the persons were known , except the strangers who perished there . Further , that City wherein Saint Leontius rests , is Tripoly , as I have remarked before , book 3. chap. 33. note ( c. ) This Earthquake hapned on the twenty fourth year of Justinian's Reign , as Cedrenus writes in his Chronicon , and Theophanes pag. 192. What those Authors relate concerning Botry a City of Phoenice , is memorable , viz that in that City there was an Haven made by that Earthquake , ( there having been no Port there before , ) the Promontory which was called Litho-prosopon being removed . But in Theophanes 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By which fault in the writing the Translatour was induced to render it Bostra ; which is a very gross mistake ; in regard Bostra is a Mid-Land-City of Arabia . The name of this City is in my judgment to be restored in Antoninus Martyr's Itinerary , at that place which I have quoted above . For , instead of the City Triari , it must be written Botry . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who would not admire , that three Learned men should have been mistaken in the Rendition of this place ? Johannes Langus translates it thus : illins enim Eccleslae censebatur , for he was reckoned of that Church . And Musculus renders it almost in the same manner . But Christophorson has translated it worst of all , thus : ab eâ siquidem Ecclesiâ Presbyter fuerat ordinatus , for he had been ordained Presbyter by that Church . These persons thought that these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Thomas ] were here to be understood ; whereas we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this annuall stipend , or Alms , which was wont yearly to be distributed out of the Revenues of the Church of Antioch to the Monastery of the Abbot Thomas . Vales. * Steward . † Or , Give . b Johannes Moschus , in his Limonarium Chap. 88 , says this Thomas dyed in the Church of Saint Euphemia which was in the Daphnensian Suburb . Therefore the Church of the Blessed Euphemia was near the Hospitall , wherein strangers were entertained : in such manner as we now adays see Churches joyned to Hospitalls and Spi●●les . Further , Johannes Moschus says , that this Thomas was the Apocrysarius , that is , the Procurator , of his own Monastery . For , those were termed Apocrysarii , who managed the affairs of Monasteries and Churches , as Justinian informs us in his sixth Novell . Vales. c Moschus in the forecited chapter , calls the Bishop of Antioch , ( not Ephraemius , but ) Domninus , who succeeded Ephraemius . Nicephorus Patriarch of Constantinople terms this person Domnus . Vales. * Or , Most holy . † Or , Turn our course . * Present , or , opposite . * Book 4. Chap. 11. a We have taken notice of this mistake of Evagrius's above , at chap. 11 , note c ; ) which Nicephorus has also corrected . But Nicephorus himself , whilst he amends Evagrius's errour , has committed another . For he relates , that Menas was ordained by Pope Agatho ; whereas he was ordained by Agapetus in the place of Anthimus , as 't is agreed amongst all persons . Vales. b Nicephorus Callistus ( Book 17. Chap. 25. ) attests , that this Custome , ( viz. that the Particles of the Sacred Eucharist which remained , were at Constantinople distributed amongst the Boyes to be eaten ; ) continued even in his age ; and he writes , that he himself , whilst he was a Boy and was frequently conversant in the Churches , partook of those parts . Vales. * Or , Glassworker . † Or , Taken . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Or , Tearing herself with weepings . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enlightned . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Langus renders this place thus : Puerum cum matre divino Regenerationis Lavacro adhibuit , deoque dicavit ; He admitted the Boy with his mother to the divine Laver of Regeneration , and Dedicated [ them ] to God. But Musculus and Christophorson have translated it far worse . For Musculus terms it , servavit , he kept , or , preserved . But Christophorson has rendred it thus : puerum cum matre Lavacro Regenerationis tingendos decernit , He Decreed the boy with his mother to be Baptized in the Laver of Regeneration . I doubt not but the place is thus to be rendred : Puerum simul ac matrem Regenerationis Lavacro initiatos Clero adscripsit , He enrolled the boy and his mother , having been initiated in the Laver of Regeneration , amongst the Clergy . Which must be understood in this manner , that the Emperour ordered that Boy to be reckoned amongst the Readers of the Church ; but , commanded his mother to be ordained a Deaconness . Vales. d In this Suburb of the City Constantinople , punishments were heretofore usually inflicted on Criminalls , as I have already intimated in my Notes on Book 28. Amm. Marcell . pag. 362. Whereto add a passage of Saint Jerome out of his Commentaries on Matt. 26 th , which runs thus : Extra urbem enim & foras portam loca sunt in quibus truncantur capita damnatorum , & Calvariae , id est , Decollatorum sumpsere nomen . Vales. * Or , Not as yet . a Indeed , many Monks severed themselves from his communion , because he was thought to assert Origen's opinions . One of their number was the Abbot Elias , who was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Johannes Moschus relates in the ninteenth Chapter of his Limonarium . And yet Theophanes , in his Chronicon pag. 205 , says Macarius was ejected out of his See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by subornation , fraud and calumny . But Theophanes relates that in a place wholly unfit and incongruous , to wit , in the Empire of Justinus Junior . Now , Macarius was ordained Bishop of Jerusalem on the year of Christ 546 ; and having after two years been expelled out of his See , Eustochius was substituted in his room on the year of Christ 548 , as Baronius relates . Nevertheless , Victor Thunonensis differs herefrom , in his Chronicon . For he attributes eight years of Episcopate to Macarius , and says that Eustochius , was ordained whilst he survived , on the year before the Fifth Synod , that is on the year of Christ 552 : and my Sentiment is , that this is truer . Vales. † Chap. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same is the reading in Nicephorus also , book . 17. chap. 26. But I do not think it can be said in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood . Vales. a This New Laura is mentioned in the Life of Saint Euthymius . Concerning this matter Theophanes ( though in an unfit place , to wit , in the Affairs of Justinas Junior , ] writes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But Eustochius removing to Jerusalem , out of that hatred he bore to Apollinaris , Agatho and Macarius , ejected those Monks of the New Laura , as Origenists : And on this account he himself was also [ afterwards ] ejected , and Macarius was again restored to his own Chair . Baronius thinks indeed , that Macarius was restored to his own See , a little before Eustochius's ordination ; and then , that Eustochius had obtained the See of Jerusalem again , because by his Legates he was present at the Fifth Constantinopolitane Synod on the year of Christ 553 ; as 't is sufficiently manifest from our Evagrius , and from the Acts of the foresaid Synod . But Baronius was widely mistaken . For Macarius ( Eustochius being ejected , ) was restored to his own See long after the Fifth Synod , in Justinian's Thirty seventh year , on the Twenty fourth year after Basillus's Consulate ; as Victor Thunonensis relates in his Chronicon , who lived in those very times , and could not be ignorant of that . Vales. * Theodorus's † Or , All impiety . b Cyrillus Scythopolitanus has composed an illustrous Elogy of this Conon , in the Life of Saint Saba , about the end , in these words . Qui Cassianus cùm decimum mensem impl●sset in administratione , &c. Which Cassianus , when he had compleated his tenth month in his Administration , departed out of this life ; after which the Monks commit the Praesecture to Conon . They command , but God , I suppose , moved the minds of the Monks to this . Now , he was a person highly eminent for true Sentiments , all manner of Virtue , and good Actions : who also made use of great care and diligence in his Prefecture . For he both recollected those Fathers which had departed from thence , being ejected by the Origenists ; and likewise erected and as it were renewed the Laura , which by those frequent Tumults and Wars of Hereticks , was now brought to its knees . Johannes Moschus speaks of the same Conon Governour of Saint Saba's Laura , in chap. 42 ; where he intimates , that he was an acquaintance of Eustochius's Bishop of Jerusalem . Vales. * Or , [ amongst those ] of the Solitude . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superinduces the Cause of Theodorus . Liberatus relates the same in his Breviary , chap. 24. Yet Libcratus says nothing concerning Rufus and Conon the Abbots sent by Eustochius to Constantinople . On the other hand Evagrius makes no mention of that condemnation of Origen , which had been made by the Emperour Justinian by the endeavour of Pelagius Apochrysiarius of the Roman See ; to which condemnation all the Patriarchs had subscribed , to wit , Zoilus of Alexandria , Ephraemius of Antioch , Petrus of Jerusalem ; as Liberatus writes in the foregoing chapter : now , that hapned on the year of Christ 538 , as Baronius relates . But that Embassie of Conon , Rusus , and the other Palestine Monks , was sent by Eustochius to Constantinople on the year of Christ 551. For on that year Apollinaris was put into the place of Zoilus Bishop of Alexandria , as Baronius affirms . But Eustochius , out of his hatred chiefly to Apollinaris Bishop of Alexandria , ejected the Monks of the Now Laura out of their Monasterie , as being Origenists ; agreeable to what we have related above out of Theophanes . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , was Apocrisiarius to the Bishop of Amasia . For as well the Patriarchs , as the Bishops of the greater Churches , had their Apocrisiarii or Responsales , who managed Ecclesiastick affairs in the Emperour's Pallace . Which thing had been in use from the times of Constantine the Great , as Hincmarus tells us in Epist. 14. Ad Proceres Regni . Monasteries had likewise their Apocrisiarii in the Imperial City , who performed the same Office ; as I have abserved above . There is mention of these Apocrisiarii in Justinian's Sixth Novell . See more in Pithoeus's Glossary ad Novellas Juliani Antecessoris , and in Rosueydus's O●omasticon ad Vitas Patrum . Vales. * Eutychius . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Langus understood these words concerning Eutychius's Ordination . For he has rendred them thus : [ see Niceph. book 17 , chap. 27. ] Porro Vigilius etiamsi ei Scripto interveniente , cum Eutychio conveniret ; assidere tamen illi noluit ; Further , although Vigilius agreed with Eutychius , approaching [ or , interceding with ] him by a Letter ; yet he would not sit together with him . But this Rendition is contrary to the meaning of Evagrius , and of Nicephorus himself . For Evagrius says only this ; that Vigilius gave his consent indeed to those matters which were transacted in the Synod ; but would not be present at it . And the same thing is confirmed by the Acts of the Fifth Constantinopolitan Synod , pag. 112. From which Acts we are informed , that Pope Vigilius who was then at Constantinople ( although he had been frequently asked , both by the Emperour Justinian , and also by all the Bishops convened in that City , that he would come to the Councill , and had himself promised that by his Letter ; yet ) would never come to the Synod . Further , that writing , whereby Evagrius says Vgilius had consented to the determination of the Synod , is nothing else but Vigilius's Constitution , which Baronius has published at the year of Christ 553 ; or else , the Letter of Pope Vigilius , which Petrus de Marca first set forth in Greek , together with a most Learned dissertation , which it would be worth while to read . Vales. † Or , Chapters . f This sentence is extant in the Eighth Collation of the Fifth Synod , pag. 112. Vales. g These fourteen Capitula , or Expositions of the true Faith , are extant pag. 115 , and 116 , Synod . 5. Constantinop . Vales. † Or , Unblameable . h In the Acts of the Fifth Constantinopolitane Synod which have come to our hands in the Latine tongue , there is nothing of those things extant which Evagrius subjoyns here , to wit , concerning the condemnation of Origen , Evagrius and Didymus . Therefore Baronius with good cause thought that those Acts were maimed and imperfect . Nicephorus affirms these things to have been done against Origen and his followers in the Second Convention : but Theophanes and the Authour of the Alexandrian Chronicle relate , that the Fifth Synod was principally and most especially convened against the errours of Origen , Evagrius , and Didymus ; but in the second plate against the Tria Capitula . Vales. * Or , Simplicity . † Or , Opinions . i These words are taken out of the Emperour Justinian's Letter to the Fifth Constantinopolitane Synod ; part of which Letter is recorded by Cedrenus in his Chronicon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , In regard therefore it has been told us , that there are certain Monks at Jerusalem who were followers of Pythagoras , Plato , and Origen ; We were of opinion , that care ought [ to be taken ] and enquiry made about these persons , least by their Paganish [ or , Graecian , ] and Manichaean errour they should perfectly ruine many persons . The same occurs in the Emperour Justinian's Letter to Menas , concerning the Errours of Grigen . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I cannot approve of Christophorson's translation , who turns these words thus : Qui animum nobilitatis antiquae participem tenes , who possess a mind partaker of Ancient Nobility . Johannes Langus and Musculus have rendred it better . Langus , in this manner ; Qui animum obtines caelestis participem generositatis , who have a mind partaker of a celestial generosity . And Musculus , thus ; Animum supernae nobilitatis sortite Christianissime Imperator . You who have gotten a mind of Supernall Nobility , Most Christian Emperour ! Vales. * Or , Chapters . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is written truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor am I of opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word . To my best remembrance I have noted the same fault some where before this . But the place comes not at present into my mind . Vales. m As far as may be gathered from these words of Evagrius , this Theodorus the Cappadocian was one of the Monks of the New Laura , which was near the City Jerusalem . This therefore is the Theodorus , follower of Nonnus the Origenist , who being afterward made Bishop of Caesarea in Cappadocia , openly undertook the patronage of the Origenists , as Cyrillus Scythopolitanus relates in the Life of Saint Saba . Further , whereas this Theodorus Bishop of Caesarea in Cappadocia acted the chief parts , as I may say , in the Fifth Constantinopolitane Synod , as may be seen from its Acts , how is he now accused in the same Synod as an Origenist ? We may therefore not without Cause conjecture , that these things which Evagrius , Theophanes , and Cedrenus say were done in the Fifth Synod against Origen , were long after that Synod added to it , on account of the likeness of their Subject : but , were not done in that Synod . So also , the Acts of the Fifth Constantinopolitane Synod under Menas , against Anthimus and Zoaras , were wont to be joyned to this Fifth Oecumenicall Synod , as Photius attests in his Bibliotheca . The same thing may also be proved by what Evagrius subjoyns . For he says , that many impious expressions gathered out of the Books of Evagrius , Didymus , and Theodorus Mopsuestenus , were related to that Synod . Now , if these things had been done in the Fifth Constantinopolitane Synod , as Evagrius says , it would have been altogether superfluous and unusefull , to repeat those expressions of Theodorus , which had so often been rekoned up and condemned in the abovesaid Synod . My Sentiment therefore is , that these things were acted against Origen in another Constantinopolitane Synod on the year of Christ 538 ; then , when certain Monks of Jerusalem , who were favoured by Pelagius a Deacon of the Roman Church , and by Menas Bishop of Constantinople , presented a Libell to Justinian , containing certain Heads collected out of Origen's Books ; and requesting of the Emperour , that those Heads might be condemned ; as Liberatus tells us chap. 23. of his Breviary . See Baronius at the year of Christ 538. Moreover , our conjecture is fully confirmed by what Evagrius writes a little before this ; viz. that into those things done against Origen was inserted the Emperour Justinian's Letter to Pope Vigilius concerning the errours of Origen . These matters therefore were not transacted in the Fifth Constantinopolitane Synod on the year of Christ 553. For on that year Vigilius was at Constantinople ; nor was there any need that Justinian should treat with him by Letters . Wherefore these things were done against Origen long before , to wit , then when Justinian , having received the Libell of those Palestine Monks , wrote a Letter to Menas Bishop of Constantinople concerning the errours of Origen ; giving him order , that when he had assembled the Bishops that were present in the Imperial City , and the Abbots of Monasteries , he should condemn those errours . This Letter of Justinian's is extant in Greek and Latine , published at the end of the Fifth Constantinopolitane Synod . In a place altogether forreign and unfit . For it belongs not to the Fifth Constantinopolitane Synod which was celebrated on the year of Christ 553 , but to another Constantinopolitane Synod , which by the Emperour Justinian's order had been convened on the year of Christ 538. Therefore Baronius has rightly placed that Letter of Justinian at that year I have mentioned . Now at the close of his Letter Justinian affirms in express words , that he had also written a Letter to Vigilius Bishop of Rome upon the same Subject . For thus he says . Haec porro eadem Scripsimus non modo ad Sanctitatem tuam , Moreover , we have written the very same things not only to your Sanctity , but to the most Holy and most Blessed Vigilius also Pope and Patriarch of the Seniour Rome , and to all the other most Holy Bishops and Patriarchs , of Alexandria , Theopolis , and Jerusalem , that they might both take care of this matter , and also that these things may come to an end . Lastly , those Anathematisms which Nicephorus says were thrown against Origen's opinions in the Fifth Constantinopolitane Synod , occur in the self same words in Justinian's Letter to Menas , which was written long before the Fifth Synod , on the year of Christ 538 ; as Baronius informs us from Liberatus . The same also may be proved from the Letter which Gregory the Great wrote to the Four Patriarchs in the beginning of his Episcopate . For , although he does expresly profess in that Letter , that with Veneration he gives Reception to the Fifth Constantinopolitane Synod , in which Letter some writings of Ibas , Theodorus , and Theodoret are condemned ; yet he says not one word concerning Origen's condemnation . Which certainly he would not have omitted , if Origen had been condemned in that Synod . Vales. n These things are written carelessly enough by Evagrius , who has disguised the Cause of Eutychius's deposition , least he should in any wise offend the Memory of the Emperour Justinian . If any one be desirous of reading a compleat Narrative of this matter , 't is extant in Surius in the Life of the Blessed Patriarch Eutychius , elegantly written by his disciple Eustathius , and in Nicephorus Book 17 , Chap. 29. Baronius says that was done on the year of Christ 564 , which was the Emperour Justinian's last year . Vales. o This is Johannes Scholasticus who has a Collection of Canons Extant . Victor Thunonensis in his Chronicon , gives us this account of his ordination : Anno 39. Imperii sui Justinianus Eutychium Constantinopolitanum Episcopum , &c. In the 39 th year of his Empire Justinian sends into Exile Eutychius Bishop of Constantinople , a Condemner of the three Heads , and of Evagrius the Hermite a Deacon , and of Didymus the Monk an Alexandrian Confessour , whose praises we have produced above from the authority of illustrious men ; and in his room makes Johannes Bishop a like [ assertour ] of the same Errour . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Florentine Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both here and in the following Chapter . Theophanes makes mention of this Mannour or Village , in his Chronicon pag. 151 ; where he writes concerning Alamundarus's irruption into Syria ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , And he burnt the outward parts of Chalcis , and [ ruined ] the Mannour [ or , Possession ] Sirmium , and the Cynegick Region . In the Greek , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chalcedon , I have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chalcis . Vales. * Or , Being perverted from the right opinion . † Or , Turned aside . * Or , The King's way . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with unspeakable Hedges . In Nicephorus 't is truer written , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Hedges not to be broken . Which writing the Tellerian Manuscript confirms . Vales. b Evagrius mistakes . For Johannes succeeded not Vigilius , but Pelagius was his successour . After whose death , Johannes Junior undertook the Episcopate of the Church of Rome , on the year of Christ 560. Vales. c This place is chiefly to be taken notice of against the Sentiment of Baronius , who believed Macarius was restored to his own See before the Fifth Constantinopolitane Synod . But this passage of Evagrius refutes Baronius's opinion ; Evagrius informing us here , that Macarius's Restitution was made long before that Synod . To Evagrius agrees Victor Thunonensis in his Chronicon , in these words : Anno. 37. Imperii Justiniani , &c. On the 37 th year of Justinian's Empire , Eustochius Bishop of Jerusalem who had been ordained whilst Macarius was alive , it ejected : and Macarius is again put into his own See. But Theophanes , in his Chronicon , places Macarius's Restitution on the times of Justinus Junior , as I have observed above . Vales. * Justinian . † Or , Affections . * Or , Observe . † Or , Make an excursion . * Or , Mixt. † Or , Directed his discourse by reason . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus and the Tellerian Manuscript it is truer written , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he could ruine this [ Tower. ] For so the Rules of Grammer require it should be 'T is a Metaphor drawn from Machines used in Sieges , wherewith Cities are wont to be assaulted . Further , concerning the constancy of this Anastasius Sinaïta in defending the true Faith against the Heresie of the Aphthartodocitae , Eustathius writes also in the Life of the Blessed Eutychius Patriarch of Constantinople . Vales. * Or , Divine . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anointed himself . * Galat. 1. 8 , 9. ‖ Or , Lookt on . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is strange that three Translatours , Langus , Musculus , and Christophorson , should all mistake in the Rendition of one word . The Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valedictory , or , Farwell Orations , and have handed down to us the peculiar method of Those Orations , as I have remarked in My Notes upon Eusebius's Life of Constantine , book 3. chap. 21 , note ( a. ) Vales. * Or , Sentences . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil at the margin of his copy has mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so the Rules of Grammar require it should be . But I have observed that the Rules of Grammar are sometimes despised by our Evagrius . Nicephorus , when he wrote out this passage of Evagrius , instead of the Conjunctive Particle , substituted a Praeposition , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. Notes for div A38749-e674960 * Or , Judicatories . a Concerning the Office of the Curopalates , much to hath been already said by many persons , to repeat which here is superfluous ; we will remark this only , that the Curopalates always went before with a Golden Rod , as often as the Emperour would appear in publick . Cassiodorus tells us this , in his Formula Curae palatii , in these words : Considera quâ Gratificatione tracteris , &c. Consider with what Gratification you are treated , how being adorned with a Golden Rod , amongst numerous obeysances , you seem to go first before the Royall feet . So also Corippus in Book 2. Chap. 7. De Laudibus Justini Minoris ; where he describes Justinus's procession to the Cirque [ in these words , ] — Tunc ordine longo Incedunt summi proceres , fulgensque Senatus , Ipse inter primos vultu praeclarus honoro , Fratris in obsequi●m gaudent Marcellus abibat . Dispositorque novus sacrae Baduarius Aulae , Successor Soceri , factus mox Curopalates . Concerning this Golden Rod which was wont to be carried before the Roman Emperours , Paulus Silentiarius speaks , in his description of the Church of Saint Sophia , not far from the beginning . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I assent not to that Learned man , who hath rendred it , Aureas Secures , Golden Axes . And at first this dignity was small , for it was under the dispose of the Castrensis [ See D r Howells History , Second part , pag 64 , ] of the Sacred Pallace . But afterwards it began to be accounted the chiefest dignity of the Pallace , from such time as Justinus Nephew to Justinian bore it . It was a Civil , not a Military dignity , as Alemannus thought , who ( in his Notes on Procopius's Historia Arcand , ) confounds the Curopalates with the Comes Excubitorum . Vales. * Or , Running of Horses in the Cirque . † Or , About to doe and submit himself to the usages of an Empire . * Or , Innovation . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus ( book 17. chap. 33. ) took these words of Evagrius as meant of the Bishops , who had been banished by Justinian into various places for their defence of the true Faith. But that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can not bear this interpretation . Therefore Christophorson chose to interpret this place concerning the Bishops , who from all places had been assembled together at Constantinople . But neither can I approve of this Rendition ; in regard Evagrius says those Bishops were not convened at Constantinople , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in all places . Vales. * Or , Openly involved in . † Or , Immense . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some word seems to be wanting , which may be supplied in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most contrary Vices . And so Christophorson seems to have read . Vales. See chap. 19. note ( d. ) d This Justinus was Son to Germanus Patritius , and Cousin-germane to the Emperour Justinus , as Johannes Biclariensis informs us in his Chronicon . Indeed , Germanus and Justinus Junior were akin . For Germanus was Justinian's Nephew by his Brother . But the Emperour Justinus was the Son of Vigilantia Justinian's Sister . Further , this Justinus Son to Germanus had born the Consulate in the year of Christ 540. The Emperour Justinian had created the same person Master of the Milice throughout Colchis and Armenia , in place of Martinus , as Agathias writes in his Fourth Book ; but afterwards he made the same person Master of the Milice throughout the Thracia's ; as Menander Protector declares in the First Book of his History , pag. 99. Vales. * Or , Fields . e In what manner these Abari , or Abares , having been vanquished by the Turks , betook themselves into Europe , Theophilactus Simocatta relates , Book 7. Chap. 7. Vales. * Or , Camps . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus Book 17. Chap. 34 , and in the Tellerian Manuscript , 't is written in one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stations , or Landing places ; which I rather approve of . But I think this whole place must be thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , where many Barbarous Nations , &c , according as we have rendred it . Vales. † Or , Disabled . g In Justinianus Augustus's times , the Abares having passed into Europe , became first known to the Romans , as Theophilactus Simocatta relates in Book 7. Chap. 8 : for when they had come to the places of Scythia and Maesia , they sent Embassadours to Justinian , on the thirty first year of Justinian's Empire , as Theophanes relates in his Chronicon , and Anastasius Bibliothecarius . But Victor Thunonensis mentions this Embassy a little later . Post Consulatum , &c. After the Consulate of the most famous personage Basilius on the twenty third year ; the Emperour Justinian makes the Embassadours of the Nation of the Abari whence they had come , &c. This was the thirty sixth year of Justinian's Empire . Concerning the same Embassy of the Abares to Justinian , Menander Protector is to be consulted in the First Book of his History , pag. 99 of the King's Edition , where he excellently well describes that Embassy , and confirms Victor Thunonensis's opinion . For he says , that Justinian died not long after . Vales. * Or , Enclined to both of them . * Guards , or , Partisans . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus took away the Praeposition here . For he has exprest this place of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hindred him from going abroad . But I had rather write with Evagrius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which reading I have followed in my Version . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus and Christophorson understood these words of Evagrius concerning Justinus kinsman to the Emperour Justinus . But I had rather take them as meant of the Emperour Justinus himself . For he being sickly , for the most part sate at home , and forbad his kinsman Justinus access to himself . Indeed , Cedrenus and Zonaras do attest what I have said concerning Justinus ; For Cedrenus's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Justinus was continually sick , and dim-sighted , and unable to come abroad . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is brought home . I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is removed . So in the foregoing chapter , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and understands that place of Evagrius concerning the Barbarians who had been carried thither by the Romans . Further , this Justinus was made Augustalis and Dux of Alexandria , by the Emperour Justinus in the sixth year of his Empire , as Theophanes and Cedrenus do relate . Cedrenus's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But Justinus having heard that his kinsman , who was Augustalis and Dux of Alexandria , meditated treachery against the Emperour , he sent and beheaded him . Write thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according as the reading is in Theophanes . For those two dignities , Augustalis and Dux , although they were distinct , yet were now and then given to one and the same person by the Emperours , as may be proved by many instances . Further , this dignity was bestowed on Justinus by the Emperour , not in honour to him , but rather that he might send him far off from the Imperial City . Therefore the City Alexandria was to Justinus instead of a prison . Hence 't is , that Theophanes in his Chronicon relates , that Justinus Augustus detained his Cosin-German Justinus prisoner as 't were at Alexandria . Moreover , Johannes Biclariensis , in his Chronicon , places the murder of this Justinus on the second year of Justinus Junior's Empire ; to wit on the same year whereon Aetherius and Addaeus had a capitall punishment inflicted on them . And this is more agreeable to the account given here by Evagrius . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former negative particle must be expunged , as being altogether superfluous . Vales. b The words of Johannes Biclariensis in his Chronicon are these : Anno Secundo memorati principis , &c. On the second year of the mentioned Emperour , in the Imperial City , Aetherius and Addaeus Patritii , being detected whilst by Physitians they attempted to kill Justinus by Poyson rather than sword , are ordered to be punished with a capitall sentence : the former was devoured by wild Beasts , the second was burnt to death . I know not whether Johannes Biclariensis termed these men Patritii instead of Senators ; but there is a great difference between the Patritian and Senatorian dignity . Concerning the same Aetherius and Addaeus , Eustathius in the Life of Eutychius Patriarch of Constantinople , writes thus : Quâ quidem die , id est , tertiâ Octobris , On which day , that is the third of October , those persons also who had framed Plots against the holy man and had cast him into Exile , [ I mean ] Aetherius and Addaeus , the latter of whom was Praefect of the City , and the former was Curator of [ the house of ] Antiochus , died , &c. Vales. * Or , Buggerer . c He means the house of Antiochus , of which Aetherius was Curator , as Eustathius attests in the place just now cited : ille autem Antiochiae Curator . Eustathius's words in Greek , if I mistake not , are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , But Aetherius Curator of the House of Antiochus . The same Eustathius makes mention of this house , where he describes in what manner Eutychius was ejected out of the Imperial City : Dicebant enim quidam graves viri , &c. For some grave men said , if he should go out of the Sacred Temple , he would be killed . For some Armed men , who were placed in the Mannour-House of Antiochus , stayed for him without , for that purpose . Theophilactus mentions the same Imperial House in his third Book , Chapter 3. There were many such houses at Constantinople , as the House of Placidia , the House of Flaccilla , the House of Hormisda , and severall others belonging to the Emperour : each of which Houses had its Curator , who look't after that House or Pallace , and all its Revenues . These Officers are termed Curae Palatiorum in the Notitia of the Roman Empire , under the dispose of the Castrensis of the Sacred Pallace . But then , the dignity of these Curators was the chiefest , and their Title was Most Glorious and Most Magnificent : as Tiberius Augustus's Constitution de Domibus Imperialibus informs us . Vales. * John 14. 27. † Or , Run together into . ‖ Or , Opinion . * Or , First Salvation . † Or , Substance . ‖ Or , Glorisying . * Or , Joyning together . † Or , Substance . * Or ; Subsistencies . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is to the Father and to the Holy Ghost . In Nicephorus , Book 17. Chap. 35 , where this Edict of the Emperour Justinus concerning the Faith is recorded , this place is read thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . who is equall to the Father and to the Holy Spirit . Which reading Christophorson hath followed . For he renders it thus ; Qui est equalis Patri & Spiritui Sancto , who is equall to the Father and to the Holy Spirit . But in this place the equality of the Father and Son is not treated of : but , whether Christ be one of the Trinity . I have therefore supplyed this place righter from the excellent Florentine Manuscript , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ , &c. The Tellerian M. S. has it written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is in the Father and in the Holy Spirit . Vales. In Robert Stephens the reading is the same with that set at the beginning of this note . † Or , Are of . * Or , a certain , or , some one man. ‖ Or , Received . * Or , Made up . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred this place ill , in this manner : Non Confusionem in Unitatem introducimus , We introduce not a confusion into the Unity . Nor has Musculus done righter ; who translates it thus : Unitatem non con●●ndimus , We confound not the Unity . I do not wonder at Musculus , who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitatem , Unity , very erroneously . That Learned man hath committed ▪ the same mistake , who has done into Latine the Fragments of Ephraemius Bishop of Antioch , which are extant in Photius's Bibliotheca . But why Christophorson , who every where renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Copulationem , Copulation , should at this place translate it otherwise , I know not . Johannes Langus Nicephorus's Translatour renders it thus : In Unione confusionem non inducimus , We induce not a confusion in the Union . Exactly right , if you add a Syllable , in this manner , in Unitione , in the Unition . For the term Unio , though it be now a days frequently used in the Schools of Philosophers and Divines , is a barbarous word , when 't is taken for Unition . For Unio in Latine signifies Unitatem , Unity ; as may be proved from Tertullian , Jerome , Prudentius , Pope Simplicius , and others . Let therefore those Zoili [ Carpers , or , Censurers ] cease reproving of us , because in the Letter of Alexander Bishop of Alexandria , which is recorded by Socrates book 1. chap. 6 , we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Union . For we did that from the use and propriety of the Latine Tongue : which they being wholly ignorant of , thought that Unio , Union , was nothing else but Unitionem , Unition . But , betwixt Unio and Unitio , there is as much difference , as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Union or Unity , there is nothing but what is simple or single . But , in Unition something compounded of two is necessarily understood . 'T is certain , the Old Translatour of the Chalcedon Synod always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unition , or adunation . Vales. * Or , Shall not . † Or , So as we are . ‖ Sublimity , or Eminency . * Or , Being both at the same time . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is truer written , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But , I had rather read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being understood , or rather existing , &c. Nor do I doubt but the Emperour Justinus wrote so as I have said : For he reproves himself , because he had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being understood ; as if the difference of the two Natures in Christ were in the understanding only ▪ and did not really exist . Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Form , fashion , state . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the very Flesh. Which reading is not tollerable . For Christ had not a proper subsistency in the Flesh , but before he assumed Flesh , he had a proper subsistency ▪ in regard he was the second person of the Sacred Trinity . Nevertheless , if any one be minded to defend Nicephorus's reading , I shall not much gainsay it . For it more fitly coheres with the words preceding . The sense therefore is this , that the Son of God , who had a proper subsistency from all Eternity , having assumed Flesh , subsisted therein personally . Vales. * Points , or Opinions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I am of the same mind with the Learned , who have long since mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the ▪ &c. Although Nicephorus has retained the vulgar reading . Vales. † Sent forth . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persons , is used on account of Nestorius's Heresie , who asserted two persons in Christ , the one of man , the other of the Word . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllables was annext on account of the Futychians and Acephali , who affirmed that Christ consisted of two Natures before the Unition ; but after the Unition , they asserted but one Nature in him . On the other hand , the Catholicks adored Christ in two Natures . Those Syllables therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which though they are different , yet if they be rightly understood , do both aim at one and the same Faith and Opinion , as Justinus adds . See Evagrius above , at book 1. chap. 1 note ( c. ) Further , this Edict was promulged by Justinus Junior on the first year of his Empire , to wit the year of Christ 566 , as Baronius remarks : than which Edict Justinus conferred nothing more upon the Catholick Church : but , satisfying himself in having only expounded the Orthodox Faith , he in future prohibited disputes about the Nestorian and Eutychian Opinion ▪ and permitted every one to think of these matters according to his own arbitrement . From this Edict therefore followed no advantage , as Evagrius observes truly . Wherefore Johannes Biclariensis [ said ] amiss in his Chronicon , whose words concerning Justinus Junior are these : Qui Justinus anno primo Regni fui , Which Justinus in the first year of his Reign , destroyed those things which had been devised against the Chalcedon Synod . And suffered the Creed of the Holy Fathers of the Church convened at Constantinople , ( which Creed had been laudably received in the Chalcedon Synod , ) to have entrance , and to be sung by the people in every Catholick Church , before the Lords Prayer was to be repeated . Biclariensis attributes those things to Justinus Junior , which rather befitted Justinus Senior . Vales. ‖ Scheme , or State. * Or , Antioch . † Or , Blasphemy against himself . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus , in regard he understood not these words , omitted them , as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But 't was said that Justinus was angry with him , because he refused to give him money when he demanded it . But 't was easie to have mended the place of Evagrius , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because having been promoted to the Bishoprick he refused to give [ Justinus ] money who demanded it . And so Christophorson and Musculus seem to have read . For thus Musculus renders it ; Dicitur autem Anastasio succensuise , quòd quum pecuniam pro Episcopatûs collatione exigeret , dare illam noluerit ; But 't is said that he had been angry with Anastasius , because when he exacted money for his Collation to the Bishoprick , he refused to give it . This occasion of hatred therefore against Anastasius was of a long standing , before Justinus had arrived at the Empire . Wherefore Evagrius uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an ancient and concealed Anger . 'T is certain , whilst Justinian survived , Anastasius had been elected Bishop of Antioch . Now , the Grandees at Court , and those whose interest was great with the Emperour , were wont to exact money of them who were elected Patriarchs , as may be proved by the Example of Chrysaphius the Eunuch , who demanded money of Flavianus Bishop of Constantinople ; as Evagrius has related above , see book 2. chap. 2. Nevertheless , this was forbidden by the Novell Constitutions of Justinian . Vales. b Indeed , Theophanes in his Chronicon , brings another reason , on account whereof Anastasius Sinaïta was deposed from the See of Antioch . But , because Translatours have in no wise hit the meaning of Theophanes , I will annex his words here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That is , as I render it . On the same year Anastasius the Great , Bishop of Antioch ▪ in regard in his answer to the Synodick Letters , he had reprehended John Bishop of Constantinople who had ordained John Bishop of Alexandria , and had [ at the same time reproved him ] who had been ordained by him was ejected out of his Bishoprick by reason of Justinus's indignation . I reade therefore in Theophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which emendation is most certain . John Bishop of Alexandria had been ordained at Constantinople by Johannes Scholasticus , on the fifth year of Justinus's Empire , in the year of Christ 570 , as Baronius also relates . After his ordination , when ( as 't was usuall ) he had written Synodick Letters to Anastasius Bishop of Antioch , Anastasius in his answer to those Letters , had severely reproved his Ordainer Johannes ; in regard , contrary to the Ecclesiastick Rules , he had been thrust into the place of Eutychius as then living . He had also reprehended him , who having been ordained by him , had drawn upon himself the fault and blot of his own Ordainer . The Emperour Justinus ( who loved Johannes Scholasticus , as being the person by whom he had been Crowned , ) taking offence at this thing , ejected Anastasius out of his See. Theophanes's Latine Translatour thought , that those Synodick Letters which Anastasius had given answer to , had been written by Johannes Bishop of Constantinople ; which is a mistake . For they were written by Johannes Bishop of Alexandria in the beginning of his Episcopate . Therefore , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comma must be put , as Anastasius Bibliothecarius has done . Further , Baronius places this Deposition of Anastasius on the year of Christ 573 ; which is the eighth year of Justinus's Empire . But I had rather , with Theophanes , place it on the Fifth or Sixth year of the same Justinus , in regard it hapned a little after the ordination of Johannes Bishop of Alexandria , which was performed on the year of Christ 570 , as Baronius himself does attest . Vales. a Musculus and Christophorson have rendred this place very ill , as if by these words Evagrius would have shown , that Gregorius Bishop of Antioch had been eminent for Poetry . But Langus has turned these words righter , thus : Cujus lata est Gloria , ut Poeta verbis utar , whose Glory is far spread , that I may use the Poets words . Vales. Evagrius makes use of the same expression at chap. 15 , book 1 ; where he speaks of Isidorus Pelusiota . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the first down upon his Chin. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes ▪ Langus renders these words thus : Primùm verò Byzantii Monasterio praefuit , But in the first place he presided over the Monastery of Byzantium . But Evagrius does not say , that Gregorius was a Monk or Abbot of Byzantium , but that he was Abbot of the Monastery of the Byzantii . This seems to have been a Monastery in Syria , wherein Gregorius , whilst he was yet young , had received the Rudiments of a Monastick life . Theophanes in his Chronicon , pag. 206 , says Gregorius had been Apocrisiarius ( that is , procurator , or , Agent ] of the Monastery of the Byzantii . Vales. † Or , Unfurnished . * Or , Perswasion . † Or , Arch-Bishoprick . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I conjecture we should read here ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in all things he was the eminentest person of all men . For so Evagrius expresses himself hereafter , at chap. 19. of this book ; where his words concerning Mauricius are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and every way accurate and immovable . Vales. ‖ Or , Not to be wounded by fear . † Or , Contributions . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , going forth . In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , going . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus read this place otherwise . For , instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mundane , or , Secular . Which in my judgment is far righter . Johannes Langus has translated Nicephorus's words thus : Et honorem mundanis dignitatibus debitum , prae viri hujus observantiâ secundo loco habebant , And they placed [ or , had ] the honour due to Secular dignities , in the second place , in respect of the observancy of this man. Vales. ‖ Or , Giving . † Or , Most sufficient . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in my own judgement , I have restored this place very happily , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , when time , or necessity required , he would be always at hand . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ Or , Bashfullness . † Or , To the Christians . ‖ Or , With the Persians . a The same reason of the defection of the Armenii is assigned by Theophanes Byzantius in Photius , and by Johannes Biclariensis in his Chronicon ; whose words are these : Armeniorum & Iberorum Gens qui a praedicatione Apostolorum Christi fidem susceperant , The Nation of the Armenii and Iberi who from the Preaching of the Apostles had embraced the Faith of Christ , whilst by Chosdröa Emperour of the Persians they were compelled to the worship of Idolls , resused Obedience to that impious Command , and Surrendred themselves with their Provinces to the Romans . Which thing broke the League of Peace between the Romans and Persians . But the Abbot of Biclaire is mistaken in this , to wit , his placing the defection of the Armenii on Justinus Junior's First year . For the Peace between the Romans and Persians was broken on the Seventh year of the Emperour Justinus , as Theophilactus relates in the Third Book of his History , Chap. 9 ; and likewise Theophanes , and his Translatour Anastasius Bibliothecarius , and Cedrenus . Besides , even Johannes Biclariensis himself disagrees from himself in his Narrative of this affair . For he subjoyns these words a little after ▪ Anno quinto Justinus Imperator , On [ his ] Fifth year the Emperour Justinus , having repelled the Persians , makes Armenia and Iberia Roman Provinces . Vales. ‖ Or , In relation to their own Sentiment , or Opinion . † Or , Might be made . b Concerning this Oath , wherein the Emperour Justinus had bound himself , that he would never deliver up the Armenii and Iberi ( who had Surrendred themselves to the Romans , ) to the Persians , Menander Protector speaks in his Excerpt . Legationum , pag. 121 of the King's Edition : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which words the Translatour understood not . In the first place therefore , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Justinianus , it must be mended thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Justinus . And then , the whole place is to be rendred in this manner . For Tiberius Caesar deservedly made the greatest account of those Oathes , which by the Emperour Justinus had been given to the Persarmenii and Iberi , who had revolted to the Romans . For the Emperour had sworn , that he would use his utmost endeavour , to reduce that Land , which had nourished them , to a subjection to himself . But , if he should not be able to effect that thing , and could not put an end to the War ; yet , that he would never Surrender up to the Persians the Authours of that defection , and their Relations , and in generall those who should have a mind to be Subjects [ or , partakers ] of the Roman Republick . Vales. c To wit , Surenas . For he had been made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , Rectour of Armenia by the King of the Persians ; after he was slain , the Persarmenit delivered up themselves to the Romans , as Theophilactus tells us in his third book , chap. 9 ; and Theophanes Byzantius in his Excerpta in Photius . Lastly , Menander says the same , in his Excerpta Legationum , pag. 115. Vales. * Or , By a generall consent . ‖ Or , Put all affairs in the Second place to , &c. † Or , Master of the Milice , or , Souldiers . a Theophanes in his Chronicon calls this person Martinus , as does likewise his Translatour Anastasius Bibliothecarius . But Theophanes Byzantius , whose Excerpta are extant in Photius's Bibliotheca , terms him Marcianus , and calls him the Emperour Justinus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brother's Son. [ Valesius in his note here , renders that Greek word , thus , Consobrinum , Sister 's Son. ] And says , he was sent Magister Militum into the East by Justinus on the Eight year of his Empire . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Florentine and Tellcrian M. SS , I have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drivers of Oxen ; and so Nicephorus read . But Nicephorus inserts two words here . For he expresses this passage thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , as Langus renders it , as also Ditchers , and Taylors , and Drivers of Oxen. Which word [ Taylours ] Nicephorus seems to have read in his Copy . For I see not whence he could have gotten it . Further , there was use of these Taylours in the Camps , to mend the Souldiers clothes , or else to sow Skins together for Tents or Tabernacles . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours have rendred this place ill . For Musculus translates it thus : Et fossores quosdam ac bubulcos ex municipiis acceptos secùm habens , And having with him some Ditchers and Oxe-drivers taken out of the Towns. But Christophorson renders it in this manner : Inter quos habuit fossores & Bubulcos ex numero vectigalium exemptos , amongst whom he had Ditchers and Oxe-drivers exempted [ or , taken ] out of their number ▪ who payed Tribute . They knew not what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified . Evagrius has made use of this word above , at chap. 42 , book 3. At which place we have remarked , that by that word , are meant the Provinciall Tributaries , who are also termed Collatores in the Code . From those therefore Martinus the Magister Militum had by force drawn Ditchers and Oxe-drivers , and Taylours , that he might make use of their Labour in his Army : for he reckoned them not amongst the Souldiers , as Christophorson seems to have thought . Vales. * Or , It follows . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a double v. So a little before , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Nicephorus has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is more usuall . Yet , that word may be written with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Hesychius tells us . Vales. * Or , Remove him from his Command . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so Musculus seems to have read . For he renders it thus : Exercitui porro adessenolunt , would not be any more present with the Army . Christophorson translates it in this manner , Copias non ulterius ducunt , lead not the Forces any more . But the Greek will not bear this sense Vales. † Antiochians . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; words which I have not yet met with ▪ used in such a sense , as by all the Translatours they are taken here . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This name is found variously written in ancient Authours . In Theophanes's Chronicon , he is called Artabanes , and Ardamanes in the Palatine Manuscript Copy . Anastasius Bibliothecarius terms him Dux Adermanus . In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vadaarmanes . In Theophanes Byzantius , Baraamanes . Hereafter in the thirteenth chapter he is termed Ardamanes . Theophylactus , Book 3● calls him Adormaanes . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Undoubtedly it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nicatoris . For Seleucus the first King of Syria , because of his famous Victories , had the surname of Nicator , as we learn from the Old Coyns , which ascribe this Title or Surname to him . Vales. S●e V● ▪ lesius's notes on Amm. Marcel . pag. 41. * Or , Cruelties . † Bankers . * Machines used in Sieges , to batter down the walls . † Or , Engines to cast stones . ‖ Or , With which . * Or , Frantick distemper . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as I found it written in the Tellerian M. S. Vales. b The Emperour Justinus sent Tiberius the Comes of his Guards , against the Avares , with an Army sufficiently strong , on the ninth year of his Empire , as Theophanes relates in his Chronicon . But Johannes Biclariensis says that was done on the fourth year of Justinus's Empire : where he relates , that from this Battel Tiberius returned a Conquerour to Constantinople . Which yet is declared to be false by Evagrius and Theophanes . Vales. * Or , Abores , or , Avares . * Or , So great . * Corrected , or , restored . † Councill , or , advice . a This Trajanus was Patritius and Quaestor of the Sacred Pallace ; concerning his Embassie to the Persians , Menander Protector speaks in the Sixth Book of his Histories , pag. 157. and 165. This , as I think , is the Trajanus Patritius who had written a short Chronicle , an admirable work , as Suidas attests . Theophanes mentions him in his Chronicon , pag. 56. Suidas writes indeed , that he had lived in the times of Justinianus Rhinotmetus . But I am of opinion that Suidas is out , in regard no person of this name is mentioned in the Empire of Justinianus Rhinotmetus . But in the Reign of Justinus junior , Trajanus Patritius is commended by Menander Protector in his Sixth Book , and by our Evagrius here . Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Empire . ‖ Or , Dejected . * Chosroes . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus the reading is truer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the Territories [ or , affairs ] of the Romans . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In my own judgment I have restored this place very happily , so , that instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in the Truce which was made between the Romans and Persians , it had been expressly cautioned , that there should be a Cessation of Armes throughout the East only : but in Armenia and Iberia it should be lawfull to wage War. See Menander Protector in the Sixth Book of his Histories , pag. 157 ; which authour does fully confirm this our Emendation . And so does Theophylactus , Book 3. Chap. 12. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Barbarians . The reading in Nicephorus is the same . Nevertheless , I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Abares . For the Abares took the City Sirmium , as Menander Protector attests in his Excerpta Legationum , pag. 117. Which City having before been in the hands of the Gepida , the Abares who had destroyed the Kingdom of the Gepidae , asserted , that that City , with the rest of the riches of the Gepidae , had passed into their power and dominion , as the same Menander relates , pag. 114 and 130. See Theophylactus , Book 1. Chap. 3. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the open Court [ of the Pallace . ] Nicephorus adds a word here , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the open Court of the Imperial Pallace . Theophylactus makes mention of this place , Book 1 , Chap. 1 ; and relates , that the Emperours were usually proclaimed there ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ says he , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which place the Latine Translatour has exprest in a long circuit of words , in this manner : Tiberius namque in atriam palatii juxta domum , in quâ multi ex herbis , seu frondibus , ad coenandum , dormiendumve tori , sive Lectisternia , vestibulum illustre , visendumque proscenium . Huc , inquam , gestatus , &c. Whence it appears , that he understood not what was meant by these words . Likewise Nicephorus Callistus , when he wrote out this place of Theophilactus omitted the latter words . But my Sentiment is , that by these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophilactus means that House which in Greek was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because in it there were nineteen Accubita , or Stibadia , whereon the Emperour with his Nobles lay down and banquetted at Christmas , and on the more solemn Festival days , as Theophanes and Anastasius Bibliothecarius do relate in the one and thirtieth year of Justinian ; and likewise Luitprandus in Book 6 Rerum per Europam Gestarum , Chap. 3 ; where his words are these : Est domus quae Decaennea accubita dicitur , &c. There is an House which is termed the Decaennea accubita . It is so called for this reason , because nineteen Tables are spread there in the Nativity of our Lord. Whereon the Emperour and likewise his Guests do banquet , not in a sitting posture , as on other days , but by lying down . Near this House was the Tribunal , or Throne , in which the Emperours and Empresses were crowned . Nicephorus Constantinopolitanus , pag 176 , speaking of Isaurus Leo ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Throne termed the Decaennea Accubita he Crowned his Son Constantine Emperour . Anastasius relates the same , as does likewise the Author Historiae Miscellae , Book 21. The same Writer , book 22 , speaking of Constantinus Copronymus : Anno 28 Imperii sui coronavit , On the 28 th year of his own Empire , the Emperour Crowned his Wife Eudoxia , after he had been thrice married , in the Tribunal of the nineteen Accubita . Hence 't is , that Codinus ( in his Origines Constantinopolitanae , ) places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Stepfimon , near the House of the nineteen Accubita : by which term [ The Stepsimon ] he means the throne whereon the Emperours were Crowned . Now , this House was , in the Third Region [ of the City , ] near the Hippodrome , as Luitprandus attests . Indeed , the Old Description informs us , that in that Region was the Great Cirque , and the Semicircular [ or , half-round ] Porticus , which was called The Sigma , and lastly the Tribunal of the Forum of Constantine . And 't is very likely , that of that Porticus was made the House of the nineteen Accubita ; for a Sigma is the same with a Stibadium or an Accubitum . Moreover , the Church of Saint Stephen is by Codinus placed near the Tribunal of the nineteen Accubita , which Petrus Gyllius ( book 2 , chap. 15 , ) relates , from an Old Authour , to have been near the Sigma . Further , this House of the nineteen Accubita , was also termed The Delphica , or , The Delphicum , as Procopius attests book 1. of his Vandalicks , pag. 116 ; and Victor Thunonensis in his Chronicon . Vales. b I can't tell why Evagrius should say this was an old custome , that the Emperours of Constantinople should be proclaimed in the Atrium of the Imperial Pallace . For the old custome was , that the Augusti should be proclaimed in the Seventh Milliarium , or , mile , from the City , in the presence of the Army , in the Campus , or field without the City . And Valens , [ was ] the first that had been stiled Emperour in that Suburb , by his Brother Valentinian . After whom , the following Emperours of the East were proclaimed in the same place , as I have long since observed in my Notes on Amm. Marcellinus's 26 th book . pag. 115 , 116. The Emperour Zeno. also was Crowned in the Seventh Milliarium by his own Son Leo , as Victor Thunonensis relates in his Chronicon . Likewise Basiliscus was a little after stiled Emperour in the Campus , as Theophanes informs us . Now , the Campus was in the Seventh Milliarium , as Theophylactus attests , book 8 , chap. 12. But who was first saluted Augustus in the Atrium of the Imperial Pallace , at Constantinople , I have not yet plainly found . Indeed , Justinus Junior seems to have been proclaimed Emperour there , as may be gathered from the first chapter of this book . Vales. c Theophanes in his Chronicon attests , that ( not Johannes Scholasticus , but ) Eutychius was then Patriarch of Constantinople . For Johannes Scholasticus died on the Tenth Indiction , in the month August , the day before the Calends of September . And Eutychius was restored to his own See on the same year , in the month October , on the Eleventh Indiction , as Theophanes attests . On the year following ( which was the year of Christ 578 , in the Twelfth Indiction , on the 26 th of September , ) this Eutychius Crowned Tiberius Augustus , as Theophanes and the Authour of the Alexandrian Chronicle inform us . But , on a more attentive examination of the thing , I have perceived nothing is to be found fault with here : for Evagrius speaks not here concerning Tiberius's being proclaimed Augustus , but of the Appellation of Caesar granted to him . Further , Tiberias was made Caesar on the Eighth Indiction , as the Authour of the Alexandrian Chronicle informs us : at which time Johannes was Patriarch of Constantinople . Vales. * Or , Cloake . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delight of mind . † Or , Governours . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as far as any one ; &c. Nor do I doubt but Evagrius left it thus written . Our conjecture is confirmed by the Tellerian Manuscript , wherein I found it plainly written in this manner . Away therefore with the rendition of Musculus , who translates it thus : Insignis magis , quà● ut quisquam illi conferri possit , more eminent , than that any one might be compared to him . But Christophorson turns it in this manner ; Pulchritudinis excellentiâ omnium opinione major , for the excellency of beauty , greater than the opinion of all men . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in th● Florentine Manuscript is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , in so much that , in the first place , &c. Evagrius alludes to that known verse of the Tragoedian ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he considered not , what Petitioners ought to receive , as the reading is in Nicephorus , book ●8 , chap. 1. In the Florentine and Tellerian Manuscripts , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. ‖ Or , Which came from Tears . g There is extant a Constitution of Justinus Junior , wherein he has remitted to the Provincialls the Remains of the Tributes of the past year , untill the Eighth Indiction of the Cycle current . Which Justinus seems to have done by the perswasion of Tiberius , whom a little before he had Created Caesar , at the beginning of the Eighth Indiction , as the Authour of the Alexandrian Chronicle informs us . Into this first Constitution therefore of the Emperour Justinus junior , the name of Tiberius the Caesar ought also to have been inserted . Vales. h At this present there is extant a Constitution of the Emperour Justinus junior , concerning the promoting Rectours of Provinces without reward . Which amongst the Novelt Constitutions of Justinus junior is the Fifth in number . In that Constitution Justinus gives permission to the Provincialls , that they may make known to the Emperour those persons whom they should judge fit to Govern their own Province ; and the Emperour promises , that he will give forth the Codicills and the Insignia [ Marks , Tokens ] of Magistracy freely , without any present or gift . Which Law , in regard it bears date on the eighth year of Justinus Junior's Empire , was , we doubt not , set forth also by the perswasion and suggestion of Tiberius the Caesar. Vales. * Or , Land of the Romans . * Or , Of men that were Heroes . ‖ Or , Beyond the Alpes . † Or , On this side the Alpes . * Or , Paeonia . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Troops . 'T is a wonder to me , that this was not taken notice of , either by Nicephorus , or the Translatours . Vales. * Or , Consider of their Embassy . b Menander Protector has mentioned this Justinian Magister Militum throughout the East , in the Sixth Book of his Histories , pag. 159. As also Theophylactus , Book 3. Chap. 12. And likewise Johannes Biclariensis in his Chronicon : Anno 9. Justini Cosdroes Persarum Imperator , On Justinus's ninth year Cosdroes Emperour of the Persians , with too numerous an Army , advances to ruine the Roman Confines : against whom Justinianus Commander of the Roman Milice and Magister Militum of the East being sent by Tiberius , makes ready for a War , and in the Fields which lie between Daras and Nisibis engages in a brave Fight , having with him those most valiant Nations , which in the Language of the Barbarians are termed Hermani ; where he vanquishes the forementioned Emperour . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Florentine and Tellerian Manuscripts I have made good this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brother to that Justinus who had been barbarously murdered by [ the Emperour ] Justinus . This Justinian therefore was Son to Germanus , ( which Theophylactus does also attest in his Third Book ▪ ) Brother of that Justinus who had been slain by the Emperour , as Evagrius relates in the beginning of this book . Vales. d Theophylactus mentions this person , in book 3. chap. 16 ; and in book 1. chap. 9. In which places the Latine Translatour terms him Cursius . But , he had better have translated it Cursus . For so Menander Protector calls him , in the sixth book of his Histories , pag. 159 of the King's Edition . In Theophanes's Chronicon , pag. 214 , he is corruptly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Crous . Vales. † Or , Vehemency . ‖ Or , Order . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rather approve of Nicephorus's reading , ( book 18. chap. 2. ) which runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : only , I would adde an Article , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , as Johannes Langus renders it , Quòd facilius is impressionem suam , quàm ipsius Cours sustineri posse existimaret , because be thought his own impression might with more ease be endared , than the Attack of Cours . Further , Theophanes in his Chronicon relates this Flight of the Persians and Victory of the Romans , after the death of the Emperour Justinus junior , when Tiberius had obtained the Empire alone . But Theophylactus , from whom Theophanes seems to have taken his Relation , attests that that hapned whilst Justinus was yet alive , when Tiberius bore the Title and Dignity of Caesar only , and governed the State ; as may be seen in Theophylactus's third book , chap. 14. To whom agrees our Evagrius ; for he relates the Death of Justinus Junior thereafter , in the nineteenth chapter of this book , where he says in express words , that after Justinus's death , Tiberius deprived Justinian of the Dignity of Magister Militum . Vales. * Or , His own [ forces . ] † Or , Had now broke their own Ranks . † Petulancy , or , Contumelie . a The death of Chosdroes King of the Persians is related too soon here . For he died after Tiberius had gotten the Empire , as Theophylactus attests , book 3. chap. 16. which is also confirmed by Menander Protector in his Excerpt . Legat. Wherefore Theophanes is mistaken in his Chronicon , who relates Chosdroes's death , and the Inauguration of his Son Hormisda , in the Empire of Justinus Junior . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian Manuscript I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I must at present omit to speak : which reading I prefer far before the Vulgar one . Vales. * Line , or , Procedure . a In Nicephorus , book 17 , chapt . 35 , he is called Bonossus . This is he , whom Anastasius Bibliothecarius and the other Authours who have written concerning the Lives of the Bishops of Rome , do term Benedictus . Baronius thinks he had the Surname of Bonosus . Vales. b Christophorson understood these words so , as if Evagrius would have said , that in the times of Johannes Bishop of Jerusalem , no tumuit had been raised in the Church . But to me Evagrius seems to mean another thing ▪ to wit , that during that whole time , wherein those Prelates , here named by Evagrius , sate ; there had been no tumult in the Church . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus ( book 18 ▪ chap. 3 , ) thought that by these words was meant the third year of Tiberius Augustus's Empire . The same was the Sentiment also of Christophorson and Musculus , as may be gathered from their Renditions . But in my judgment , Evagrius seems to mean here the year of Tiberius's Caesarean Dignity . For , in the first place the words themselves do sufficiently show that . Then secondly , Evagrius has not yet related Justinus Junior's death , nor the Coronation of Tiberius . For he speaks of these hereafter , in the nineteenth chapter of this book . Wherefore , those things related in this chapter , hapned whilst Justinus Junior was yet alive . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the very ; as 't is in the Tellerian M. S ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Nicephorus . Vales. * Occasion . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I begin to relate . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come : for so Graecians are wont to speak . In the Tellerian M. S. I found it plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I come to give a relation of . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the excellent Flotine Manuscript I found it plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the ordinary rank , and one of the Sedentary Mechanicks . The same is the reading in Nicephorus . Further , 't is strange that three Translatours should have been mistaken in the rendition of one word . For Johannes Langus renders it thus : Erat Theopoli Anatolius quidam , ex plebeis ille quidem & ignavis unus , There was at Theopolis one Anatolius , a person of the ordinary rank and one of the slothfull . Musculus translates it in this manner ; Unus ex multis illis qui vitam delicatè instituunt , One of those many who lead a delicate life . Christophorson's Version runs thus ; Anatolius vir quidam plebeius primùm & mollis . Anatolius a man at first a plebeian and effeminate , or , soft . Which interpretation they seem to have drawn from Suidas and the Authour of the Etymologicon ; who expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle and effeminate . But , this term signifies something else here , as is concluded from the preceding term . Wherefore I doubt not , but by this word Evagrius means the Artifices Sellularii , Sedentary Mechanicks , which the Greeks also term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason , to wit because they do their work sitting . So Julius Pollux book 7 , chap. 1 ; and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partly that he might confer with him ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged , which crept in here from the foregoing line . Vales. † Or , Bought off . * Or , Was a partaker of that design . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had perswaded ; as the reading is in Nicephorus . Vales. ‖ Or , Intermixt . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , turned [ her face ] quite backward . And so Nicephorus read , who has exprest this place of Evagrius thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned her selfe quite away from him . Whence it appears , that Nicephorus put a Comma before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which punctation I do rather approve of . Vales. In Robert Stephens's Edition , this passage is worded and pointed thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But she , both abominating this impious person and perfectly reproving [ the Wretch ] hatefull to God , turned backward . * Or , Subjected . † Viz. Anatolius's Accomplices . * Given-out , or , executed . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , Curator of the Imperial Houses . For the Houses of the Emperours , as well those in the Imperial City , as them in the Suburbs , had their Curatores , who look't after their Revenue . And this dignity was not the meanest , for the persons who bore it had the Titles of Most Glorious and Most Magnificent , as I have remarked before at the third chapter of this book . They seem also to have had a Jurisdiction , as Agathias shews in his Fifth Book , speaking concerning one Anatolius an Ex-consul ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A person that had both been honoured with the Lignity of the Consuls , and besides had obtained an Office , [ which was , ] to take care of and to look after the Houses and possessions of the Emperour . Those Officers are by the Romans termed Curatores . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Office , in this passage of Agathias ( though Vulcanius has omitted it in his Version , ) is in no wise superfluous ; but it imports an Office of a Magistrate , or a Jurisdiction . Besides , that purple Ribband [ or Garland , ] and the Tables which the same Anatolius was wont to affixe to the Houses of private persons , that he might challenge them for the Treasury , ( as Agathias subjoyns in his following words , ) do manifestly enough declare , that Anatolius had a Jurisdiction as Curator of the Imperial Houses . 'T is certain , the Constitution of the Emperour Tiberius concerning the Divine Houses , doth plainly attest , that those Curatores had Jurisdiction . For in that Constitution , Tiberius does make an express establishment , that an Actor , who shall prefer a Plaint [ or , Sue Process ] against a Cartularius or a Conductor or a Colonus of an Imperial House , concerning any matter belonging to an House of the Emperour , may , if he will , come to an hearing before the Most Glorious and Most Magnificent Curator . But if he suspects him , he may prosecute his Cause before any other Judge who shall have been put into Commission by the Emperour . But the Emperour Tiberius in that Law prohibites the Curatores from fixing Tables or Fiscall Titles on the Houses of private persons , and from Sealing them . For the Curatores were wont to sell such Titles as these to the meaner sort , and to exact something of them for their Patronage and Protection , as Tiberius does there shew . Moreover , these Houses , and the Conductores [ Hirers ] of them enjoyed many priviledges and immunities , as may be seen in the Theodosian Code , Tit. de privilegiis domus Augustae , and in the fore-mentioned Constitution of Tiberius . Vales. a Yea , Tiberius , whilst Justinus as yet survived , created Mauricius Magister of the Oriental Milice , after he had turned out Justinian ; as Theophylactus attests , book 3 , chap. 15. Vales. b Arabissus , or Arabissum , was heretofore a Town of Armenia Secunda , as Hierocles informs us in his Notitia of the Provinces of the Eastern Empire . Indeed , in the First Constantinopolitane Synod , a Bishop of Arabissus in Armenia the less is mentioned . Moreover , Philostorgius ascribes this Town to Armenia the Less , as may be seen in Suidas , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But afterwards it was attributed to Cappadocia , if we may believe Evagrius . I know not whether it be the same with Arabisson , whereof Menander Protector makes mention in his Excerpta Legationum , ( pag. 159 of the Kings Edition , ) which Town was near Theodosiopolis . Vales. † Or , Wherewith a dissolute life is delighted . * Or , The Vulgar . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders this place thus ; accessus ad se raros permittebat , eosque claboratos , he permitted very few Accesses to himself , and those [ procured ] wit● a great deal of difficulty . Nor has Christophorson translated it better , in this manner ; Rarò ad se adeundi concessit potestatem , eamque non nisi vehementer oratus , largitus est ; He rarely granted a power of access to himself ; and he bestowed that , not without very earnest intreaty . Neither of these Translatours have hit the sense of this place . But the Florentine Manuscript hath shown us the true reading of this passage . For , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is there written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not therefore but this whole place is thus to be read ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He permitted very few Visits , &c , as we have rendred it . Further , in the Florent . Manuscript these words are set in the Margin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Those things which he speaks concerning Mauricius are full of admiration and worthy of praise . There occurs another Elogie of Mauricius , elegant enough , in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of Menander Protector 's History : to compare that with this here , would not be unuseful . Vales. ‖ Or , Thrust from himself . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am not of the same opinion with Christophorson and Sir Henry Savil , who at this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no such Greek word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I think ▪ Musculus also seems to have read in the same manner . For he renders it thus ; Inscitiam verò matrem temeritatis , & ignaviam illius domesticam ac sociam sic a se repellebat , &c. for he so drove from himself Ignorance the Mother of Rashness , and Sloth her Domestick and Companion , &c. In the same manner Evagrius , in the beginning of this book , hath spoken concerning Justinus Junior ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. being possest with — Vices , Boldness and Sloth : where ( as it seems from this place ) we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with two Vices that were Comrades or Chamberfellowes . But if any one had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Sir Henry Savil does , then the passage is to be rendred thus ; Et inquilinam ejus , ac contubernalem ignaviam , And Sloth which dwelleth with her , and is her Comrade . For , there is as much difference between the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Colonus , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Inquilinus ; as Suidas informs us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They who were carried out of their own Country into any Colonie , were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coloni . But , he who voluntarily left his own Country and removed into a Colonie or into any other City , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson is mistaken therefore , who hath rendred this place thus : Inscitiam autem Matrem Audaciae , & Timiditatem quae ei vicina ac finitima est , sic ab se depulit , But he in such a manner thrust from himself ignorance the Mother of Boldness , and Timidity which is her Neighbour and Borderer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie Finitimam a Borderer , but inquilinam , as I have said . And the Latine word inquilina does exactly agree with the Greek-term . For 't is called inquilinus ab incolatu , from habitation or dwelling . Besides , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie Vicinam , a Neighbour ; ( for that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) but Contubernalem , a Comrade or Chamber-fellow , who lives under the same Roof . But , after a more diligent inspection into the Matter , I should rather read at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashness . The reason of which emendation I have given a little before . Nicephorus ( book 18 , chap. 8 , ) writing out this passage of Evagrius , has exprest it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth which dwelleth with her and is her Assessour : which is the worst way of all . Vales. * Or , Vehemency . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ensnared Captives . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has made use of the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peopled . Evagrius has used the same term in the first and second chapter of this book . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tamoschroes . It must doubtless be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tamchosroes . For so Evagrius calls him a little before . Menander Protector mentions this Commander , in his Excerpta Legationum , and Theophylactus in his Third Book . The same Theophylactus relates also ( book 3 , chap. 18 , ) how he was killed in a Battell against Mauricius . And attests , that that was done after the death of the Emperour Justinus , at such time as Tiberius was promoted to be Augustus . In the Tellerian Manuscript it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chosrois . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In Robert Stephens the reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † Or , Barbarous Scenitae . * Or , Inclosed , or surrounded . b Theophylactus has made mention of this Commander Theodorichus , in his third book , chap. 17. He was by Nation a Goth , as may be concluded from his name . Vales. † Or , Declared Empire to Mauricius . * Or , From a certain Divine instinct . a That is when Mauricius was in the East . So Nicephorus expounds this place of Evagrius , in the ninth chapter of his 18 th book . A little after , from the same Nicephorus , and from the Tellerian M. S. I have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and petitioned him in relation to a revenge ; whereas before it was one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Mauricius's . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I am of the same mind with Sir Henry Savil , who hath noted in his Copy , that perhaps it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. declared , that at the very time of her delivery , &c. And so the reading is in Nicephorus . In the Tellerian Manuscript I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at her very delivery . Vales. c See , if you please , what I have remarked concerning The Empusa , at the eighth book of Sozomen's History , chap. 6. Nicephorus , who deservedly derides such Old-wives-fables as these , affirms ( chap. 9. book 18. ) that in his age this [ Shee-devill ] was called Gillo . Those termed Strigae by the Romans , were like to these Empusae ; concerning these Strigae see Festus . The old Glosses , Strigae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laestrygon , a Witch . Concerning this Gillo or Gello , which heretofore was believed to snatch away Children , Leo Allatius has remarked much , in his Letter to Paulus Zachias . Vales. * Or , He lived in the Empire but , &c. † Or , Concerning a summary of , &c. * Or , recounted . a This place gave occasion of a mistake to Baronius , who , in his Ecclesiastick Annalls , following Evagrius as his Authour , attributes sixteen years and nine months Reign to Justinus Junior . But , the other Chronologers assign fewer years to Justinus . For , Johannes Biclariensis attributes but eleven years to him ; Cedrenus , thirteen years and some few months . The Authour of the Alexandrian Chronicle affirms , that he Reigned twelve years and eight months . Lastly , Dionysius Petavius , a most diligent Writer of Times , gives Justinus thirteen years of Empire , lacking one month . Which years he begins from the year of Christ 565 , on the month November , in the fourteenth Indiction , whereon he judges , ( with Theophanes and Baronius , ) that Justinian died . To the opinion of which person I do most willingly subscribe . Indeed , that the first year of Justinus Junior was current with the fourteenth Indiction , we are informed from the same Justinus's First Novel to Julianus Praefect of the City , which has this Subscription : Data 18. Kalendas Octobres Chalcedone , Imp. D. N. Justino P. P. August . Anno Primo , Indictione quintâ decimâ , Dated on the eighteenth of the Calends of October , at Chalcedon , Emperour our Lord Justinus Father of his Country Augustus , on his first year , in the fifteenth Indiction . For , the first year of Justinus's Empire began from the month November , as 't is agreed amongst all writers . It must therefore necessarily have then been the fourteenth Indiction : in regard , on the month September of the year following , the fifteenth Indiction is reckoned . For , if Justinus had begun his Empire on the fifteenth Indiction , ( as Victor Thunonensis , Johannes Biclariensis , and the Authour of the Alexandrian Chronicle , have left it recorded ; ) and in the month November ; 't is certain , the first Indiction would have begun in the month September of the year following . Further , of these twelve years and eleven months , ( during which compleat space of time we affirm that Justinus Reigned , ) he Reigned alone and without a Colleague eight years nine months and an half : with Tiberius the Caesar , he Reigned four years , and almost one month . Vales. b Tiberius Constantinus was made Caesar by Justinus , in the eighth Indiction , on the seventh-day of the month September , as 't is recorded in the Alexandrian Chronicle . But he began his Empire in the twelfth Indiction , on the fifth day of the month October . Hence there are four years and twenty eight days of Tiberius's Caesarean power . But , if we had rather follow Theophylactus , who writes , that Tiberius was made Caesar by Justinus on the seventh day of December , on the sixth Feria ; there will be three years and almost ten months , which is , from the year of Christ 574 , to the year 578. Further , 't is to be observed , that Tiberius Constantinus , after the death of Justinus Junior , reckoned the years of his own Empire from the beginning of his Caesarean power , as we are informed by the Subscription of the same Tiberius's Sacra Pragmatica , concerning the Confirmation of the Emperour Justinus's Constitutions ; which runs thus : Data tertio Idûs Augusti , &c. Dated on the third of the Ides of August , at Constantinople , on the eighth year of the Emperour our Lord Tiberius Constantinus Augustus , and on the third year after his own Consulate , and on the first year of the most noble Flavius Tiberius Mauricius the most happy Caesar. Vales. * Or , Preserved . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And [ Lastly ] by those , &c. For 't is referred to the foregoing words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Translatours perceived not . Vales. b Concerning Charax Pergamenus a Writer of Greek Histories , see what Vossius has written in his book de Historicis Graecis . Vales. * Or , The Epirote . † Or , judiciously . c This seems to be the same person , who by Vopiscus in the Life of Aurelianus ▪ is termed Nicomachus ; he had written an History of those times , as Vopiscus attests there . This Nicostratus here was a different person from Nicostratus the Sophist , who flourisht in the Empire of Marcus , as Suidas affirms , and also Georgius Scyncellus in his Chronicon . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In my Annotations on the Excerpta Legationum out of Dexippus , I have long since remarked , that at this place the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Scythick Wars . For Dexippus wrote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Wars which the Romans waged against the Scythians , as Photius attests in his Bibliotheca . Vales. e Arrianus wrote the Parthica and Alanica , in which books he related the Actions performed by the Romans against the Parthians and Alans . Evagrius therefore means these books here . Vales. f This is the Eustathius Syrus , whose Testimony our Evagrius has made frequent use of , in the foregoing books . Concerning this Authour Suidas writes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eustathius Epiphaniensis [ wrote ] a Chronologicall Compendium of affairs from Aeneas till the Emperour Anastasius in Tomes . At my perill write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in two Volumes , or Tomes . I have Evagrius's authority here , for this Emendation . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all possible expedition ; in order to the avoiding the ill sounding of the words . Vales. h This Johannes was an Epiphaniensian . For , whereas Evagrius calls him his own Fellow-Citizen , he must needs have been an Epiphaniensian , in regard Epiphania a City of Syria , was Evagrius's native place . Wherefore Vossius is mistaken in his book de Histor. Graecis , who thought that this Johannes was by birth an Antiochian . Vales. † Or , Benevolence . Notes for div A38749-e699680 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pride , or , voluptuousness . † Viz. Piety . ‖ Shewed , or , brought . * Viz. Imperial Dignity . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus ( book 18. chap. 8. ) the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Crowned ; which I don't approve of . For 't was not the custom amongst the Ancients , at least so far as I know , that those who were invited to weddings , should wear Crowns in like manner as did the Bridegrooms . Besides , the words next following do confute this reading . For Evagrius adds , that they were magnificently clothed for this reason , because they might more easily be distinguished , or known . But , that can have no relation to Crowns . For , they could not be known or distinguished by the Crowns which they wore . Vales. * More prosperous , or , fortunate . ‖ Or , Pomp. b Concerning this Demophilus , Suidas writes in his Lexicon ; in transcribing of whom Vossius ( in his book de Historicis Graecis , ) was satisfied , and has added nothing further . But , in regard I have had an account of his Country , and way of writing ; in favour to the Studious , I will here annex it . That Damophilus therefore ( or , Demophilus , ) here mentioned was a Native of Bithynia , who wrote severall usefull stories and passages out of the books of the Ancients , as Julian informs us in his Misopog : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Such writings were composed by Damophilus the Bithynian , of which he made a Collection out of various Authours , and composed Relations that were very pleasing both to the Younger and the Elder Student . I am sure Julian at that place produces a certain passage , which that Damophilus had Collected out of Plutarchus Chaer●nensis , in like manner as our Evagrius does here . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uttered a plain saying . I had rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uttered a wise saying ; as Christophorson seems to have read . Further , the place of Plutarch , which Evagrius means here , is extant in his book de Fortu●● Romanorum , not far from the beginning . Vales. † Rome . † Popular , or , Plebeian . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the originall import of this term is , a government managed by many and those of the noblest Rank : but 't is taken metaphorically here , for a company of thoughts of the best sort . † Mauricius . * Or , Confessedly . * Book 5. Chap. 20. * Or , A free Custody . * Or , Alive . † Or , Troop . * Or , Hill. * Or , Antipathy . † Or , Necessary . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are to be understood concerning the Edicts published by Priscus . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows that ; which term has that import and signification I have mentioned . Theophylactus confirms our Exposition , book 3 , chap. 1 ; whom by all means consult . Vales. * Or , Patient sufferance . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus renders it , equum V●hicularem , an Horse belonging to the Carriages . Christophorson translates it , Vectarium , a Chariot-horse . These Horses the Latines termed Veredos , because they conveyed the Redae , as Festus tells us . Evagrius uses this word again , at the fifteenth chapter of this book . Where see what I have observed at note ( a. ) Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus ( chap. 11. book 18. ) the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mistake on the other hand . For , it must be w●itten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For , there were two Phoenice's that were Provinces , the one termed Libanensis , the other Maritima . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , quantum in ipsis erat , as much as they were able to do it . Nicephorus confirms our Emendation , who instead of the foresaid words of Evagrius , hath substituted these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as in them lay . In the Tellerian M. S , I ●ound it plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Pretended they would kill him . † Or , Preserve a fidelity to them . * Or , Those who commanded an hundred , or ten . † Or , Moderation . c The Translatours understood not this place . For Musculus renders it thus : Et erga Municipes quidem multò moderati●● quàm Barbari faci●bant ; Erga socios verò belli , & Reipublicae Ministros , admodùm ali●no erant animo ; And towards free-denizons [ or , those of the same Country , ] they behaved themselves with much more of Moderation than the Barbarians did ; but towards their Companions of War , and Ministers of the State , they were of a mind quite different . Christophorson has also rendred it in the same manner . But Johannes Langus , who turned into Latine Nicephorus Evagrius's Compilator , has expounded this place far better , thus ; Et mitiores quidem illi in vectigales , and they were indeed more mild towards the people who paid Taxes and Tributes , than the Barbarians are wont to be . But they were very far from being Maintainers , or Defenders of the Republick , or what ever else I may stile them . Nicephorus ▪ instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-Souldiers and Servants of the State , had substituted these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But they were very far from being Maintainers , &c. Whence it appears , that Nicephorus understood not the meaning of these words of Evagrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Servants of the State. The Militia amongst the Romans , from the times of Augustus , was a kind of temporary servitude . Whence also the Souldiers were marked with brands on their skin , in manner of Servants , as Vegetius informs us . Moreover , the Missio Militaris , or , Military discharge , does plainly answer the Manumission , or , making free of Servants . Suidas ( or rather a certain old Writer in Suidas , ) in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us , that Souldiers were under Servitude , as long as they were in Pay. So also Petrus Chrysologus in his fifteenth Sermon de Centurione . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I agree with Musculus and Christophorson , who have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Musculus renders it in this manner ; nec deputatis Mansionibus contenti erant , nor were they contented with the appointed Mansions . As often as the Roman Army was about making a long march , an Edict was published long before , wherein all the Mansions , in which the Souldiers were to stay , were set forth ; as Lampridius informs us , in Alexander Severus : Itinerum dies publicè proponebantur , The daies of the Marches were publickly set forth , in such a manner that an Edict was hung up two months before , wherein 't was written : on such a day , at such an hour I shall go out of the City , and , if the Gods please , shall stay in the first Mansion . Then , at the Mansions in order , then at the Fortified or standing Camps , then when the Annona is to be received , and that also . Till such time as we are arrived at the Borders of the Barbarians . The Inns also , or Houses , wherein the Souldiers ▪ either going to or returning from an Expedition , were to stay , were set out by the Mensores , or Quarter-masters ; as Vegeti●● informs us in book 2. chap. 7 ; and the Emperours likewise in the Theodosian Code , Tit. de Metatis . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one to be a friend to him . The same likewise is the reading in Nicephorus ▪ save that he , for perspecuitie's sake , hath added these words ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by descent , or affection . Yet Musculus and Christophorson have rendred it , favere ▪ to favour him ; though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has not that signification . Therefore , I had rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have an inclination towards him . Vales. * Or , Theopolis . † Or , That City . ‖ Or , Part. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has explained this place thus ; Ambo igitur ; & Optimates & Populares , Both parties therefore , as well the Eminenter Citizens as the Ordinary sort , agreed in the same Opinion with the Commonalty . But Musculus expunged these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from his Version . For thus he renders it , Utrique igitur in eandem sententiam conspirarunt , Both parties therefore agreed in the same Opinion : that is , as well the eminenter Citizens as the Pleb●ians ; or rather , as well the Citizens as the Artificers . For so Evagrius has distinguished both Parties a little before . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus renders it , the abundance and plenty of the Annona . Langus and Christophorson translate it , the peace and felicity . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both , as Suidas attests . Vales. c What is now a days usually done amongst us in Criminal Suits and Prosecutions , that Councill should by the Judges be assigned to the Party accused ; the same was heretofore in use in Ecclesiastick Courts of Judicature also , as this place of Evagrius informs us . For Gregorius Bishop of Antioch , when he went to the Imperial City , to make his defence concerning his Accusation of Incest before a Synod of Bishops and before the Senatours , carried Evagrius Scholasticus along with him , who might be his Councellour and Assessour , and might give him advice where there was need . For that is the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this place . Further , in this Relation of Evagrius's , many things are observable . First , his saying that Gregorius Bishop of Antioch , when accused of Incest by a Laick before a Secular Judge , appealed to the Emperour and a Synod . ( Concerning an appeal to the Emperour , the Letter of the Roman Councill to Gratianus Augustus is to be consulted , which was first published by Jacobus Syrmondus . ) Secondly , it is to be observed that Evagrius says , that Gregorius's Cause was tried before the Patriarchs and Metropolitanes , and before the Senatours . So in the Chalcedon Synod , after the Bishops and Secular Judges were met together , the Cause of Dioscorus Bishop of Alexandria was discussed and determined . In which Synod the most glorious Judges and Senatours are always named before the Bishops who were present at that Synod : in like manner as in this place of Evagrius , the Senatours are named before the Metropolitanes ; but they are mentioned after the Patriarchs . Vales. * Or , Conflicts . * Gregorius's . a This was the year of Christ 589. For the years of the Antiochians precede the Nativity of Christ eight and fourty years , as I have observed above . Now , that which Evagrius adds , ( viz. that this Earthquake hapned at Antioch Sixty one years after the former Earthquakes which had afflicted Antioch , ) agrees exactly with our accounts . For , that former Earthquake , in Justinus's Reign , had hapned on the year of Christ 528 , as I have remarked at the Fourth Book of Evagrius , Chap. 6 , note ( b. ) Further , from hence may be gathered the year of the Constantinopolitane Synod , which was convened in the Cause of Gregorius Bishop of Antioch . This Synod Baronius places on the year of Christ 587. But , from Evagrius's authority ; I doubt not of its having been assembled two years after . For , whereas this Synod was celebrated four months after that Earthquake whereby Antioch was shaken , and whereas that Earthquake hapned on the Sixth hundredth thirty seventh year of the Antiochians , as Evagrius attests ; what I have affirmed is necessarily made out , viz. that the Constantinopolitane Synod was convened on the year of Christ 589. Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , Made their very foundations boyl . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received , or , had . Our Emendation is confirmed by the Tellerian Manuscript , and by Nicephorus , who has worded this place of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , as Langus renders it , eâque de caus● , tigna quae id sustinebant , habuerat , and on that account it had Props which bore it up . The Greeks call these Props 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one word , as Hesychius attests . Which term I lately found Philo Mechanicus to have made use of , when I turned his books de Machinis into Latine . In French we call them , Des étais . In Latine they are termed Fulturas , Props , or Shoars . Which term Fultura is made use of by Livy , in his description of the Siege of Ambracia . Vales. ‖ Book 1. Chap. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Tellerian manuscript , and in Nicephorus , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brysia , which I rather approve of . Certain pleasant and flourishing places seem to have been so termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , storere , to flourish ; as Suidas attests , and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatours , Langus , Musculus , and Christophorson , understood not this place , as 't is apparent from their Versions . For they have rendred it thus : Omnes quoque turres in plano Constitutae , disjectae sunt ; Also all the Towers , placed in the Plain , were thrown down . I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Campus , which was without the Gates of the City Antioch , wherein the Souldiers were wont to be exercised . Athanasius makes mention of this place , in a Supplicatory address , which the Arians had presented against him to the Emperour Jovian then residing at Antioch : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the first Congress they had with the Emperour [ was ] in the Gate Romanensis , when the Emperour went forth into the Campus . Vales. See Athanas. Works , Tom. 2. pag. 27. Edit . Paris . 1627. * Or , Turned to the contrary side . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus adds some few words here , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The whole place is thus rendred by Langus : Et utrumque publicum Lavacrum , ex pulcherrimo statu ad eam quae ex diametro est deformitatem , collapsum ; And each publick Bath , fàln from a most beautifull condition to that deformity which is Diametrically opposite . Which rendition is by no means to be born with . Nor is Musculus's translation much better , who renders it thus : Et ex publick Balneis alterum iisdem boris dirutum est , And the one of the publick Baths is ruined in the very same hours . Christophorson has expounded this place thus : Et utrumque publicum Balneum , quod duobus distinctis temporibus inservit , eadem oppressit Calamitas ; And the same Calamity ruined each of the publick Baths , which served for two distinct times . But my Sentiment is , that the meaning of these words is this . There were at Antioch two publick Baths , divided according to the Seasons of the year . The one a Summer-Bath , the other a Winter-one . Of these Baths , says Evagrius , the one was ruined by that Earthquake . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has explained this place thus : Et ut quidam conjecturam ex pane , qui in totâ civitate consumi solet , faciunt , haec lues Sexaginta hominum millia extinxit ; And as some make a conjecture from the bread , which is w●nt to be spent in the whole City , this common destruction destroyed Sixty thousand persons . But , I am not pleased with this Rendition . For 't is my Sentiment , that the number of the dead could not be made out that way . Wherefore , I had rather explain this place thus . As at Rome , Constantinople , and Alexandria , the Annona was distributed to the Citizens , out of the publick stock ; so in my opinion , the practise was at Antioch . For Antioch was one of the four greatest Cities of the Roman Empire . From this bread therefore , which they were wont to distribute daily , 't was easie to collect the number of the dead . Nevertheless , if any one had rather follow Christophorson's Exposition , I shall not much resist him . Especially , in regard there is extant no evidence of any Ancient Writer , concerning the publick Annona of the City Antioch . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has added some few words here , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , took up [ the Bishop ] together with his Bed , or , Couch , on their Shoulders . I know not whether he added this by conjecture , or found it so written in his own Copy . Vales. * Or , Continued in the same posture they were in . a Concerning this Victory of Germanus's , Theophylactus speaks briefly , as his usage is , in book 3 , chap. 3. Vales. a Theophylactus seems to call this person Aristobulus , in his third book and third Chapter . He says also , that he was Curator of the House Antiochus . Vales. * Or , Guards . * Or , Theopolis . † Or , Cast upon . a This place is not a little difficult and obscure . Musculus renders it thus : Quando ad Militiam conscripti ex Catalogo , per ipsum sunt admissi , when having been enrolled to the Militia by Catalogue , they were admitted by him . Christophorson translates it almost in the same manner ; thus : Alii vestitu , cibo , & aliis rebus adjuti tum cùm in album militum adscripti & per eum admissi fuerant ; Others were assisted with Clothes , Provision , and other things , then when they were registred in the Muster-Roll , and had been admitted by him . Nicephorus also seems to have followed the same sense , who has expressed this place of Evagrius thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Langus renders thus : tum autem quicunque delectu habito per sacramentum Militare in Catalogum adscripti erant , per ipsum id consecuti fuerant ; then also whoever , when an Election was made , by the Military Oath had been registred in the Muster-Roll , had obtained that by his means . But this rendition does not please me . For the Roman Militia was not at that time so desirable a thing , that there should be need of any persons favour and assistance for this matter to procure any one to be enrolled amongst the number of the Souldiers . Wherefore , I rather think that these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are to be expounded thus , Tunc cum Militaribus numeris adscripti , per ipsius agros transirent , at such time as , when registred amongst the Military Companies , they had passed , or , marched through his Grounds . Evagrius at this place sets forth the Munificence of Gregorius Bishop of Antioch , who had not only given entertainment to the Souldiers passing thorow his grounds , but had also bestowed on them Clothes , Provisions for eating , and money . Indeed , Justinian uses the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense , in his 130 th Novell , concerning the passage of Souldiers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so much that without making complaint [ or , without fault ] he nourished those of our Army in their passage in every Province . In the Telleriam Manuscript I found this place thus written ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Village in the Ter●itory of Chalcis a City of Syria , whereof the Emperour Julian makes mention in his 27 th Epistle . Near this Village were the Winter-Quarters of King Antiochus , the remains whereof were visible in his age , as Julian does there attest , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which place Martinius renders thus ; Ad Litarbos veni , quod oppidum est in Chalcide : & casu incidi in viam quandam quae reliquias adhuc Antiochensium Hibernorum habebat , I came to Litarbi , which is a Town in Chalcis : and by chance I light upon a certain way which as yet bad the remains of the Antiochian Winter-Quarters . But I translate it thus ; Litarba adveni , qui vicus est in agro Chalcidico . Et viam offendi quae reliquias habebat , Hibernorum Regis Antiochi ; I came to Litarba , which is a Village in the Territory of Chalcis . And I found a way which had the Remains of the Winter-Quarters of King Antiochus . Theophanes mentions the same Village , in his Chronicon , pag. 151 ; where he says , that Alamundarus depopulated Syria prima , as far as the Borders of Antioch , and unto Litarga , and Scaphata . But in my judgment , it must be written thus in Thcophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those possessions termed Litarba and Scaphata . Which emendation is confirmed by his following words . For he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he burnt the places without Chalcis . Vales. * Or , Communicate . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson dream't I know not what here , concerning a Navall Fight of the Romans . A Navall Fight had not been begun at that time by the Romans , but they had engaged with the Persians in a Land-Fight . Our Evagrius therefore has made use of a Metaphor at this place ; and compares the Roman Camp to a Ship : and the Mutiny they had raised , he compares to a Tempest . Vales. * Oblivion . † Or , Instead of a Supplication and Olive-Branches . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preference , or , the Better . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place , there was this whole line wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgment ? The heart of a King is in the Hand of God , which I have supplied from the Incomparable Florentine Manuscript . There seems to have been the same imperfection also in that Copy which Nicephorus made use of . For he would never have omitted that brave Sentence which Mauricius had made use of , The heart of a King is in the hand of God ; had he found it in his own Copy . Vales. * Or , Betray . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Florentine Manuscript , this whole place is read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Incomparably well , provided we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in two words , as the reading is in Nicephorus , book 18 , chap. 15. and we have rendred it accordingly . Away therefore with Christophorson's and S r Henry Savil's conjecture ; who at this place have made it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily taken . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; see the story at large in Livy , Book 8. pag. 377 , Edit . Paris . ‖ Or , Goods . * Or , Bereaved of . † Or , Obey me . ‖ Or , Tyranny . * Expi●ted , or , made satisfaction . † Ends , or conclusions . * Or , Land. * Or , Assembly . † See Matt. 16. 19. a These Prayers and Supplications may be referred , either to the reconciliation of the penitents , and to the absolution from that Oath wherein the Souldiers had bound themselves ; or else to the solemn Prayers , which Gregorius then celebrated before the Tribunes and Centurions of the Roman Army , to whom also he distributed the sacred Communion , as Evavagrius attests . So indeed Nicephorus expounds this place : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He appeased the Deity with Supplications . And having performed the divine Prayers , He imparted the immaculate Body to them all . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Florentine and Tellerian Manuscripts , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added ; that is , the Second Feria [ or , Monday ] of the Great Week , or Passion Week . I found the same Emendation also written in the margin of The Vulcobian Copy . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I assent to Christophorson and S r Henry Savill , who have put a point after these words . For 't is wholly necessary . Moreover , before them , Nicephorus had distinguished this place thus . But the reading in Nicephorus is better , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Emperour's City , or , Constantinople . Vales. * Oblivion . † Or , Expeditions with him . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Florentine and Tellerian Manuscripts 't is truer written , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as also Vulcobius and S r Henry Savil had mended it in their Copies . Nicephorus ( book 18. chap. 17. ) has expounded this place of Evagrius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having been made Commander of Ten Souldiers amongst the Military Forces . These Officers were by the Latines termed Decani , not Decuriones , as Musculus and Christophorson do render it . Vegetius attests this book 2. chap. 8. speaking concerning the Centuriones or Ordinarii ; Erant , says he , Decani denis militibus praepositi qui nunc Caput Contubern●i vocantur , The Decani were Commanders of ten Souldiers , which Officers are now called the head of a File . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that City . For so the Rule of Grammar requires . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Four hundred armed men , as Theophylactus relates , book 3. chap. 5. Vales. * Or , Most commodious . * Fortified , or , secured . † Or , Added . * Or , Vanquished . † Or , Hero. ‖ Or , Better fortified . * Or , Contrary Attacks . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Evagrius has made use of this word above , at chap. 4. of this book ; where , as also here , the Translatours render it Vchicularem and Vectarium equum . But Nicephorus ( book 18 , chap. 18 , ) writing out this place of Evagrius , explains the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , having mounted him on one of the Horses lead after him , carried him out of the Fight . For Generalls when they went to an Engagement , were wont to lead with them severall horses , that if that whereon they rode were by chance killed , they might mount another . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In my judgment , I have restored this place very happily , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , the Persians were vanquished and fled , &c. 'T is certain , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being preserved , is in no wise agreeable here . For , they that are preserved or saved , flie no more . Nor could the Persians be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preserved , or , saved , till they were come to Nisibis . Therefore Evagrius adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made their escape to Nisibis . Instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nicephorus has put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a more common word . Vales. * Or , Hormisdes . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It seems to be the same which by Theophylactus is termed Acbas , a Castle very strongly fortified . Theophylactus describes the site hereof , book 1. chap. 12 , altogether in the same manner , wherein Evagrius describes the site of the Castle Ocbas . Therefore , as well from the likeness of the name , as from the site , it appears , that Ocbas and Acbas were one and the same Castle ; scituate near the River Nymphius and the City Martyropolis . Our conjecture is fully confirmed by Theophylactus , in book 4. chap. 2 ; where that Castle Ocbas , which our Evagrius says was taken by Comentiolus , is by Theophylactus himself termed Acbas . Vales. * Engins for Battery . * Or , The Romans . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Florentine and Tellerian M. SS . we have made good this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Then , in his room they Constitute , &c. Further , Chosroes was made King of the Persians in the year of Christ 592 , as Baronius writes in his Annals . Which was the tenth year of Mauricius's Empire , not the seventh , as Baronius relates . For the years of Mauricius's Empire proceed almost in an equall pace with the years of the Indiction , as do likewise the years of Justinus Junior's Empire . Wherefore , whereas on the year of Christ 592 it was the tenth Indiction , as Baronius himself attests , it must then also necessarily have been the tenth year of the same Mauricius's Empire . Yet , the Authour of the Alexandrian Chronicle places the Inauguration of Chosroes , and his flight to the Romans , one year before this account . For thus he writes ; In the ninth Indiction , on the ninth year of Mauricius's Empire , on the seventh year after the Consulate of the same Mauricius Tiberius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. On this year Chosroes Emperour of the Persians came to the Romans , having had a Rebellion raised against him by Baram [ or , Varamus ] his kinsman ; and by the assistance of the Romans he was restored to his own Kingdome . But Johannes Biclariensis in his Chronicon , relates this to have been done a year sooner . For these are his words at the Eighth year of the Emperour Mauricius , wherewith he closed his Chronicle . A vigesimo ergo Constantini Imperatoris anno , &c. From the twentieth year therefore of the Emperour Constantine , at which time the Arian Heresie took its beginning , untill the eighth year of Mauricius Emperour of the Romans , there are two hundred sixty six years . In these times therefore , wherein the omnipotent God ( the venome of poysonous Heresie being destroyed , ) has restored Peace to his Church , the Emperour of the Persians embraced the Faith of Christ , and made [ or , confirmed ] a Peace with the Emperour Mauricius . Where , that is to be taken notice of , which Biclariensis says , viz. that the King of Persia , having thrown off the worship of Idolls , came over to the Faith of Christ. Indeed , Theophylactus attests the same , book 4. chap. 10 , and book 5 , chap. 2. Vales. * That is , God. † To Circesium . ‖ Or , Of the life of men . b Theophylactus ( book 5. chap. 3. ) says Chosdroes was only termed Son by the Emperour Mauricius . But Theophanes in h●● Chronicon , pag. 224 , affirms in express words , that Chosdroes was a Son adopted by the Emperour Mauricius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. On this year the Emperour Mauricius having adopted Chosroes the Emperour of the Persians , &c. Vales. * To Mauricius . a Theophylactus , book 4. chap. 15 , says , that Sittas was burnt to death by the Command of Comentiolus the Magister Militiae . Vales. * Or , Was. * He was Grandfather to this Chosroes . † Book 4. chap. 28 , where see note ( a. ) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theophylactus Simocatta , book 5 , chap. 13 , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in regard the Wretched Zadesprates came out of the Army , which reading I like best . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theophylactus the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disturb . Vales. * Or , House . † Or , Grandfather . See book 4. chap. 28. note ( a. ) ‖ Or , Pagan . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of Stater's , ( 1 ) Stater Atticus ; its value in our Coyn was Fifteen Shillings , ( 2 ) Stater Aureus Mac●donicus ; its value in our money is Eighteen Shillings four pence , ( 3 ) Stater Daricus , which 't is probable is the money here meant , it was valued at Fifteen Shillings , our money . See more in M r Brerewood de Ponderibus & Pretiis veterum Nummorum , chap. 8. pag. 22. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but in Theophylactus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within my self ; which reading I do rather approve of . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theophylactus and Nicephorus , 't is read in one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also I found it written in the Tellerian Manuscript . Vales. * Or , Power . † Or , Pretious . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatours understood not this place , as 't is apparent from their Version . For they both render it in this manner ; Et unicum utrinque apertum . So also Rad●rus translated it , who rendied Theophylactus into Latine , save only that he has made it Hunnicum , agreeable to the reading in the Greek Text of Theophylactus . But Langus , Nicephorus's Translatour , has retained the Greek word , thus , & Amphithyrum Hunnicum . And , by adding a Scholion , has explained this term thus : Judicio meo carceres , sive canc●lli sunt , In my judgement , they are the Bars or Rails , either surrounding the more Sacred Table of the Altar , or keeping the people from it ; in each part whereof there is a door , and a passage leading to it , of Hunnick Work. But , by the favour of that Learned man , he has not hit the signification of this word . The Greeks termed Veyles or Curtains which hung before doors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Chrysostome in his 84 th Homily on St Matthew , speaking concerning Za●h●us , who entertained our Lord at a Banquet : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ Consider , ] when Christ was about to enter into his house , how he adorned it : for he ran not to his neighbours , [ to borrow ] their Curtains and Chairs , &c. So , in the Churches of the Christians , there were Curtains before the doors , as Epiphanius attests in an Epistle which Saint Jerome has done into Latine . And , that we may come nearer to the business , at the very Altar there were Curtains , where with the doors of the Altar or Choire were covered . And when the Priest was about to celebrate the Eucharist , those Curtains were wont to be drawn , that the people might behold the Mysteries a far off . This is atrested by S t Chrysostome , in his third Homily on the Epistle to the Ephesians , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also here , when the sacrifice is offered , and Christ is sacrificed , when you shall hear [ these words ] Let us all pray together , when you see the Curtains drawn , then think that heaven is opened from above , &c. Where you see , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Curtains which were placed at the doors of the Altar . There is also mention of these Veyles or Curtaines , in an old paper of the Donation of the Cornutianensian Church , which was first published by Johannes Suarefius . Et pro arae or a vela Tramoscrica Alba auroclava 2 , vela blattea auroclava paragaudata 2 , &c : and afterwards , vela linea paragaudata perficâ clavaturâ collomelina prasina 2 , vela Linea paragaudata perficâ clavaturâ leucorhodina duo . And again afterwards . Item ante Regias Basilicae vela linea plumata majora fissa numero tria . Item vela linea pura tria , ante consistorium velum lineum purum unum . In pronao velum lineum purum unum ; & intra Basilicam pro porticibus vela linea rosulata sex . Et ante secretarium vel curricula vela linea rosulata pensilia habentia arcus 2. Which place I have transcribed entire , for this reason , that the studious Reader may understand , how manifold the use of Curtains was heretofore in the Church ; and that we might know , what was the Hunnick veyle or Curtain in this place of Evagrius . For , as this paper of Donation informs us , that the Persian Curtains were heretofore highly valued , so the Hunnick Curtains were also chiefly commended . Further , the Persian Curtains are mentioned by Aristophanes's Scholiaest ad Ranas : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these Curtains were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were hung before doors , as I have said . Gulielmus Bibliothecarius in the life of Stephanus Sextus has this passage . Con●ulit in eadem Basilica Apostolorum cortinam lineam unam , velothyra s●rica tria in circuitu altaris . Whence it appears , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same thing . Vales. a In the Greek Text of Valesius's Edition , at this place we found these words wanting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were highly prevalent ; [ in which places ] he set forth the Ecclesiastick Dogmata , or , Opinions : which we have inserted from Robert Stephens's Edition . Valesius has exprest them in his Latine Version , and so have all the other Translatours . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has explained this place incomparably well , by inserting one word , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , as Langus renders it , perhibetur sane primos dentes in columnae statione mutasse , 't is indeed reported , that he changed his first teeth in his Station on the Pillar . In the excellent Florentine and Tellerian Manuscripts , 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behaving himself like a child . † Or , Forgat his Nature . ‖ Or , Distracted into . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Rules of Grammar require , that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes . Vales. * Or , One of those who wrote under me . Or , Filled . ‖ Or , Guarded . * Or , Above mention . * Or , Were to him . a Baronius does indeed place the death of Gregorius Bishop of Antioch and the Restauration of Anastasius Sina●ta on the year of Christ 594. But Baronius doubts at the same place , whether it ought not to be placed on the year following ; especially in regard Gregorius Magnus , in the Register of the Letters of the thirteenth Indiction , congratulates Anastafius , because he had been restored to the See of Antioch . But the Authour of the Alexandrian Chronicle , ( who lived almost in the same times with Gregorius , ) places Gregorius's death in the tenth year of the Empire of Mauricius , on the tenth Indiction ; his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the tenth Indiction ; on this year Anastasius Patriarch of Antioch returned to Antioch , after the death of Gregorius who had been Patriarch , who had also before succeeded the same Anastasius . Where you may note that Anastasius is called Patriarch even before his Restoration ; because , having been deposed illegally and by force , he had always retained the title of Patriarch . 'T is certain Pope Gregorius , in the three Letters he wrote to him at the beginning of his Episcopate , does always acknowledge Anastasius to be a Patriarch . But , he is never found to have accounted Gregorius ( who had illegally taken possession of Anastasius's Chair whilst he was yet alive , ) amongst the number of Patrlarchs . Vales. b Hermodactylus was a plant unknown to the Ancients , 'T is certain , neither Dioscorides , nor Galen have made any mention of it . But , the Arabians after Serapion , confounded it with Colchicum and Ephemeron . Whom our Apothecaries have followed , and in their Shops substitute Colchicum instead of Hermodactylus . But Andreds Matthiolus ( in his comments on the fourth book of Dioscorides , ) hath long since taken notice of this mistake ; and after him others , who have written concerning plants . When Matthiolus published the Former Edition of his Comments , he himself did not then fully know what Hermodactylus was . But afterwards , when he had procured that plant from the Illustrious personage Augerius Busbequius , who had brought it him at his return from an Embassy at Constantinopole ; he gave us the Type or Cut of that plant at pag. 1109 of his Latter Edition . The Roots of this plant represent the likeness of fingers , with the addition of nails also . Whence the plant had its name . For Hermodactylus signifies the finger of Mercury . Further , the root hereof was heretofore given to those that were troubled with the Gout in the joynts or fingers , at such time as the humours issued out : for , of it self , and by a decoction of it , it has a purgative quality , as Paulus Aegineta relates in his seventh book . But now a days Hermodactylus is given to those troubled with the Gout in their feet , not at that time when the humours issue forth , but rather when the disease is grown strong and come to its height . For , when Modern Physitians had found by the use of this medicine , that it was noxious in the approach or augmentation of the disease , they corrected the practise of the Ancient Physitians in this particular ; as the most famous and most Learned Tossanus de Fontaine Doctor of Physick and Regius Professor in the University of Paris informed me , a person to whom I profess my self highly obliged , for his singular kindness towards me , and for his care and diligence in curing my distemper . Vales. * Or , The Junior Rome c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From these words 't is evidently concluded , that Anastasius was restored to the See of Antioch a little before Gregorius's death . For Evagrius says , that Gregorius Bishop of Antioch dyed , after Anastasius had been restored to his own Chair . Yet , Nicephorus thought , that nothing else was meant by these words , but that Anastasius had been restored to his own See after Gregorius's death . Vales. d Anastasius had been deposed on the year of Christ 570 , as I have observed above , in my notes on book 5. chap. 5. From this year to the tenth of Mauricius's Empire , ( whereon he was restored to his See , as the Authour of the Alexandrian Chronicle informs us , ) that is to the year of Christ 592 , there are three and twenty years . Vales. e From these words some one might prehaps conjecture that which Baronius has also supposed , that Gregorius Bishop of Antioch dyed on the twelfth year of the Emperour Mauricius . For why should Evagrius say , that he had closed his History on the twelfth year of Mauricius's Empire , unless he had related some thing before , which had been done on the twelfth year of the same Mauricius ? Notwithstanding , after a more diligent inspection into the thing , Evagrius seems not in my judgment , to have designed to mean that by these words , for Evagrius says , that Gregorius Bishop of Antioch had ended his life , at such time as Gregorius Governed the Roman , and Eulogius the Alexandrian Church ; and whilst Johannes presided over the Church at Jerusalem . Which Johannes having ended his life not long after , Evagrius saith no body was as yet put into his place . Evagrius therefore closed not his History with the death of Gregorius , in regard he relates , that after Gregorius's death , Johannes Bishop of Jerusalem dyed ; and that after his death no person was yet put into his See , at that time when he wrote these things . Wherefore Evagrius by these words means only this , that he wrote these things on the twelfth year of Mauricius's Empire . Vales. * Or , A wandring History . † Or , Sustained . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I like not the Rendition of Christophorson and Musculus , who think that the honour of the Quaesture was conferred upon our Evagrius by Tiberius . But Evagrius does not say , that he had the dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Quaestor given him , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Quaestorius . Now , there is a great difference between Quaestor and Quaestorius . For he is Quaestor , who bears the Office of Quaestor . But , Quaestorius is he who has already born that Office. In regard therefore Evagrius says , that he had the honour Ex-Quaestore given him , he means that the Codicills Ex-Quaestore were conferred on him by the Emperour : altogether in the same manner , wherein ( as he adds immediately , ) the Codicills Ex-Prafectis Praetorio were bestowed on him by the Emperour Mauricius . Further , such persons as by their deserts had procured these Codicills , enjoyed all those priviledges , which belonged to the Honorati who had born those dignities , to wit , of the Quaesture and of the Praefecture . But , in my opinion the reading at this place ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood , ) the [ dignity ] of Quaestorius . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours understood not this place . For Musculus renders it thus ; unde ista composuimus , cum ille imperii ignominiam ablaturus , Theodosium in lucem produxit , whence we composed those things , when he , about to take away the ignominie of the Empire , brought Theodosius into the light . Christophorson translates it in this manner : Quo regnante eas Relationes Composuimus ; idque eo ipso tempore quo Theodosium in Lucem edidit , during whose Reign we composed those Relations ; and that at that very time wherein he brought to light Theodosius . Christophorson was of opinion , that the reading here ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this emendation is not to be endured . For Evagrius had not composed that Work of Relations during the Reign of Mauricius , but whilst Tiberius Constantinus was Emperour , as he himself affirms a little above . Therefore , I had rather retain the common reading here , by understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Relation , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourse . For when the Emperour Mauricius's Son Theodosius was born , Evagrius wrote an Oration to the Emperour Mauricius , wherein he congratulated with him on account of the Birth of his Son , and foretold the highest felicity both to Mauricius and the Roman State , because Mauricius had abolished the old Reproach of the Roman Empire , and had at length begotten a Male-child . For , none of the Roman Emperours , who had Reigned in the Eastern parts ; even from the times of Theodosius Junior , had begotten Male-children . Evagrius therefore says , that on account of this Oration , he had been rewarded by Mauricius with the Codicills of a most ample Praefecture . Vales. h The most noble Theodosius was born in purple on the third year of Mauricius's Empire on the twenty sixth of the month September , and therefore on the fourth Indiction , which had begun from the Calends of the September of this year . The same Theodosius was afterwards Crowned Augustus by his Father Mauricius , in the eighth Indiction , on the twenty sixth of the month March , when he was four years and an half old , as Theophanes relates in his Chronicon , pag. 225. Vales. Notes for div A38749-e715850 * That is , Without setting forth what Chapter it is , viz. the 20 th , 30 th , &c. Notes for div A38749-e716280 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Graecians are wont to inscribe their Books written concerning any one's Life : Philostratus gave his Books concerning the Life of Apollonius Tyaneus this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philostratus's eight Books concerning the Life of Apollonias Tyaneus . So also Marcus Antoninus entitled the Books concerning his own Life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twelve Books of [ Remarks ] upon himself . 'T is further to be noted , that although these Books have this Title , concerning the Life of the Emperour Constantine , yet all things are not contained therein , which were performed by that Emperour , but those matters only are described , which relate to true piety , and the Glory of the Christian Religion . Whereof Eusebius gives an express advertisement in the beginning of this book , chap. 11. Vales. b At this place Robert Stephens has added these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , five Books ; what Copies he followed , I know not . For these words occur not , either in the King's Copy , or in the Old Sheets . Neither are these words to be found in the Fuketian Manuscript . 'T is certain , this Work concerning the Life of the Emperour Constantine consists only of four Books ; which is also attested by Photius . But , because Eusebius had added three small Pieces , to wit , the Emperour Constantine ' s Oration to the Convention of the Saints , the description of the Church at Jerusalem together with the Sacred Presents there Dedicated by Constantine , and a Panegyrick spoken at Constantine ' s Tricennalia ▪ hence it came to pass , that this Appendix was by some taken for a Fifth Book . Indeed , the Index of the Chapters which is prefixt before Constantine's Oration to the Saints , in the Fuketian Manuscript has this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Chapters of the Fifth Book . But in the Kings Copy , the Indices of the Chapters are omitted , and this Title is written at the side , though in a more modern hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning of the Fifth Book . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Second and Third Decade of years . 'T was usuall with Emperours to celebrate solemn Feasts and Pastimes for joy they were arrived at the 10 th , 20 th , or 30 th year of their Reign ; the Feasts for their tenth year were termed Decennalia ; those for their 20 th , Vicennalia ; and them for their 30 th Tricennalia . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Vicennalian Hymns . This Oration spoken by Eusebius in Constantine's Vicennalia is not now extant . We can only affirm this of it , that it was spoken in the Nicene Synod , in the presence of the Emperour Constantine , as Eusebius attests in the following words : but he tells us this very thing much more plainly in book 3 , chap. 11. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have platted him Tricennalian Crowns of Orations . He means The Tricennalian Oration concerning the praises of Constantine , which Eusebius had annexed at the close of his books concerning the Life of Constantine , as he himself attests book 4. chap. 46. Nevertheless , in the Fuketian Manuscript this Oration is prefixt before Eusebius's Books of the Life of the Emperour Constantine . Which is very right indeed , if we respect the time wherein this Oration was spoken ▪ but 't is Contrary to the opinion of the Writer himself , who ordered that Oration to be placed at the close of these books . Vales. * Or , Our Oration is , &c. See chap. 2. note ( c. ) † Aspect , or , Sight . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil hath noted at the margin of his Copy , that perhaps the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with our Oration is self . The same thing came also into my mind , before I had procured S r Henry Savils Copy . 'T is the same with what Eusebius says in the following chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and converst with us our selves , in a most admirable manner . But , after a more diligent inspection into the thing , I am now of another opinion . Nor do I doubt but Eusebius wrote thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accompanied , or , conversing with Imperial Majesty her Self : which is a most elegant expression . For he makes Imperial Majesty a kind of Goddess as 't were , whose inseparable Companion , he says , Constantine was after his death : in regard he conversed above with God the supreamest of Kings ; but reigned on the earth in his Sons . Questionless , whosoever shall read the following words with attention , will never doubt of this Emendation . Vales. * Or , Pertook of the honour of Gaesars . † Or , Virtue of Religion . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Old Sheets is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . In the Fuketian Manuscript the four former words are wanting , and there is a blankspace left , capable of one or two words only . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscripts this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But I had rather retain the ordinary reading , only I would alter the punctation . For , I am of opinion , that a C●mma is not to be placed after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most admirable manner , ( as Musculus and Christophorson have done , ) but after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , converst with us our selves , as we have pointed it . For Eusebius says this was the greatest Miracle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most admirable ; that although Constantine was dead , yet he had the same honours and obedience paid him as when alive . Vales. * Or , Resplendent . † Or , Residencies of Mortalls . † Or , With an Immortality of an endless , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Fuketian Manuscript and S r Henry Savil's Copy I have mended this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am dumb , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant expression , as persons skillfull in the Greek Tongue do very well know . Further , whereas all these expressions in this and the foregoing chapter , are spoken by Eusebius in the third person , concerning his Speech or Oration , we chose rather to change the person , and put it in the first , because the propriety of the Latine Tongue seemed wholly to require that . Vales. For the same reason here given by Valesius in relation to the Latine Tongue , we have likewise altered the person in our English Version . * Or , The dignity of his equall praises . † Or , The Immortall God and The Word . * Or , Subjected to . † Made , or ▪ constituted . ‖ Or , The true promises of these his words . * Conclusions of Life . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am not pleased with the reading in the Fuketian Manuscript and in Gruter's Copy which reading I found set at the margin in Moreus's Copy also ; it is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. By a transposition of one particle I mend the place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in so much that , &c , as we have rendred it . And I dare lay any wager , that Eusebius wrote so . Further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here Titles or Scpulchrall Monuments , as I have at large remarked on Eusebius's Eccles. History . Vales. † His Death . ‖ Or , The Nature of Mortalls . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means Paint of Encaustum , or , Ceruss , which was made by wax melted in the fire . This was the most ancient sort of Painting , as Pliny tells us , book 35 , chap. 11. Ceris pingere ac picturam inurere quis primus excogitaverit , non Constat ; 't is not known who first found out Painting with wax and burning the Paint . The same Pliny reckons up three sorts of this Painting ; to wit , with wax , with the Cestrum [ a kind of Peircer to bore with ] in Ivory , and with the Pencill in wooden Tables ; Encausto pingendi duo fuisse antiquitus genera constat , cera , & in ●bore cestro , donec classes pingi caepere . Hoc tertium accessit , resolutis igni ceris penecillo utendi . By which words 't is very obscure what Pliny means , in regard he say● , that the first sort of Painting with Encaustum was with wax . For 't is not to be understood , that there was no wax in the other sorts of Encaustick Painting . The meaning therefore is this , that that first sort of Encaustick Painting was performed with wax only , no other instrument besides wax being made use of to Paint . Procopius ( in his first book de Aedificiis Justiniani , ) speaking concerning the Roof of a Church , describes this sort of Painting thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole Roof was adorned with Paintings , not with wax made liquid [ or , burnt , ] and diffused . 'T is apparent , that by these words Procopius means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Encaustick Painting . 'T is certain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs in John Chrysostome also , as 't is recorded in the Second Nicene Councill , pag. 542. And in Pope Gregorie's Letter to Germanus Bishop of Constantinople , at page 535 of the same Nicene Councill ; where Anastasius Bibliothecarius renders it , imaginem cerâ perfusam , a Picture besmeared with wax . The same term occurs hereafter in our Eusebius , at book 3. chap. 3 , and in the History of Nicephorus Patriarch of Constantinople , about the end . Concerning this Painting Apuleius speaks , in defensione suâ , in these words : Enim verò quod luto fictum , vel are infu●um , vel lapide incisum , vel cerâ inustum , vel pigmento illitum . And Nazarius in the Panegyrick he spoke to Constantine , speaking concerning his Images thrown down by Maxentius , writes thus ; Aboleri hic vultus non potest : universorum pectoribus infixu● ▪ est , nec commendatione cera aut pigmentorum fucis reni●e● : sed desiderio efflorescit animorum . Paulinus likewise , in his eighth Epistle to Sulpicius Severus ; at which place see Fronto Ducaeus's notes . There is also an eminent passage of Boethius's concerning this matter , in his Preface to his Books of Arithmetick , which he Dedicated to Symmachus the Patricius . At Picturae , manibus tabulae commissae fabrorum ; cerae rusticâ observatione decerptae ; colorum suci mercatorum solertia perquisiti ; Lintea operosis elaborata textrinis , multiplicem materiam praestant . For so that place is to be corrected from an old Manuscript of Thuanus's Library . Lastly , Anastasius in his Sermon de Sabbato , which is recorded in the Seventh Synod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Image being nothing else but wood , and colours mixt and tempered with wax . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have taken occasion : and so the reading is in the Old Sheets of the King's Library . S r Henry Savil had likewise remarked at the margin of his Copy , that in his judgment the reading was to be thus . But in Moraeus's Copy at the margin 't is mended thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with which reading I am best pleased . Vales. * Forms , or , figures . † Or , Soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And a little after , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for their information . Vales. † Pattern , or , Instance . * God. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A new and unusuall expression ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of that which others would term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius says , that Constantine reigned thirty compleat years , and something more . Which is true . For , besides thirty years , he reigned almost ten months . Further , at the beginning of this period , the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the time of his Reign ; not as the common reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † God. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He made him the Conquerour ; as I found it mended in the margin of the Mora●● Copy ▪ which reading Christophorson has followed . The same reading occurs in the old Sheets , in the Savilian , and in the Fuketian Manuscripts . Vales. * Or , God-opposing . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it prope dixerim ▪ I had almost said ; as if it had been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius meant another thing . For , being desirous to show how short a time the Tyrants 〈◊〉 , he says they were visible a shorter time than is required to speak . 'T is the same which Graecians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the twinkling of an eye ▪ a sort of Hyperbole familiar with Graecians . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The one of these words is redundant ▪ and therefore we have ●eit it our ●n our Version . The former of them seems to me to be a Scholion : in the Fuket . Manuscript , the latter is wanting . A little after , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ by his means , as 't is in the Kings Sheets , and in the Savil , and Fuket . Manuscripts . Further , in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the virtues of all . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the hearing , &c ▪ which Christophorson perceived not . In the old Sheets 't is over written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same hand . Also , Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Manuscript . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and [ He advanced him to be ] so great an Emperour , &c. In the Kings Sheets this place is supplied at the margin in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always vanquishing , and continually made joyfull with Trophies against his enemies . The Fuket . Manuscript has no variation , only adds a conjunction in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and always vanquishing . Vales. a ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Learned men have attempted to restore this place several ways , as 't is apparent from their Emendations , which are set at the margin of the Geneva Edition , and written in the Moraean Copy . For some have conjectured it should be written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , others have mended it thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which reading Christophorson has followed , as appears from his Rendition . But in the Moraean Copy this place is mended something otherwise , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. From which imperfections any one would conjecture that this is a reading of some Manuscript Copy . The latter imperfection is easily supplied , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in regard all these readings abound with faults , nor can any thing that is good be extracted out of them , I had rather expunge these words . Indeed , if these words be razed out , the sense is most plain ▪ thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I have followed in my Version . The same was done before us , by Johannes Portesius , who first rendred these Books of Eusebius concerning the Life of Constantine into Latine . In the Kings Sheets , after those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the margin these words are added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketia● Manuscript represents this place in the same manner with the Copy of Moraeus and Turnebus . Vales. * Or , I 〈…〉 so●●● of all manner of Nations . † Or , Riotous banquetting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not much more , which reading Portesius has followed . But Christophorson rendred it so as if the reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or something more . 'T is certain , Alexander the Great Reigned twelve years and above , which make up something more than the third part of two and thirty years , if we go to an accurate computation . But Oratours , whose business it is to amplifie things , don't usually speak so exactly . Therefore Eusebius says well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not much more . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every body sees it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the flower of his Age , as 't is also remarked in Moraus's Copy . In the old sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , a little after this it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And at the close of the chapter I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is extolled for such mischiefs as these 3 although the Manuscript Copies varie not . In the Fuketian Manuscript I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is truer than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the common Editions . Vales. * Or , Cruelly . * Or , Fortified . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the King 's and Fuketian Manuscripts , 't is written in two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righter without question . So he expresses himself hereafter , at chap. 41. In the King's Copy the reading also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righter than in the common Editions , where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is it otherwise in the Fuketian Manuscript . But on the contrary , a little after this , where the common Editions make it Ble 〈…〉 , the same Fuketian Manuscript has it Ble●●yae ; not ill , as I have remarqued at Amm. Marcellin●● , pag. 13. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Portesius referred these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , to the Indians : for he has rendred it thus ; Indos extremos usque terra undique circumjectos . But I don't suppose this to be Eusebius's meaning . For the Old Geographers never affirmed that the Indians inhabited round the Circuit of the World. The Spaniards indeed , in the memory of our Grandfathers , have named a part of the Earth newly known to them and found out , West-India ▪ but they did this according to their own arbitrement . Therefore , in this place of our Eusebius , I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather , no alteration to be made . For the meaning is , that Constantine Preached Christ every where to all men , from South to North , and from West to East . Vales. * Or , Whole World. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many faults are made in th●se books by the transposition of words , as we have formerly shown . At this place such a fault occurs . Write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the old Sheets this place is thus supplied at the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , and sent him Embassies and Presents and Gifts . And a little after this , in the same Sheets , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Constantine was known amongst them all . Vales. a The Kings Copy begins a Chapter at these words , which we have readily followed . The Fuketian Manuscript also , which usually prefixes the Titles or Contents before each Chapter , begins the Chapter from these words . And I found the same division in the old Sheets of the King's Library . Vales. * Or , Defrauded . † Or , Was adorned . ‖ Enslaving . * God. † Or , An issue of three children . ‖ Or , Throne of the Empire . * Viz. In his Sons ▪ see chap. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recorded , is wanting , which I found written at the margin of the Mor●an Copy . But in the Kings Sheets , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conflicts , these words are added in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inscribing them to lasting Ages . Which words , whether added by conjecture or taken out of some other Copy , seem to me in no wise to be rejected . The Fuketian Copy has the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , W●rthy of . † Or , A mortall Picture . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings , Savilian and Fuketian Copy , 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this expression seems to be a Sol●cisme . For he ought to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he would have spoken correctly . In the old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over it . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be transposed , and must be placed lower , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For I should be ashamed , should I not confer the utmost of mine own abilities , &c. A little after this , in the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , if you had rather have it so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on him who with a Transcendency , &c. In the old Sheets of the Kings Library , this place is thus supplied in the margin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on him who hath honoured us all , in respect of his Transcendency of piety towards God. Which reading I approve of highly . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no time hath seen . Vales. a The King 's and Fuketian Manuscripts , and the King's Sheets begin the Eleventh chapter at these words . Vales. * Or , If to any other persons , i● certainly belongs to us . b He means those Writers who had Recorded the Affairs of Nero and other Tyrants ; concerning whom he had spoken a little before . Christophorson therefore renders it well , Nam illi , &c. For those , &c. But , Portesius translates it , Nam alii quidem , &c. For others , which is insufferable . Vales. † Or , With a pride of elegancy of words . * Or , For the greatness of the Emphasis of what , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The other reading , which I found in the old Sheets , pleases me better , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Relation . And so the reading is in the Fuketian and Savilian Manuscripts . Vales. * Or , Reading . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the old Sheets 't was interli●ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stratagems , which I like not . For Eusebius does here oppose Constantine's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Imperial Actions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to his works that were pious and acceptable to God. And he says , that he does designedly omit his Imperial Actions : which he divides into two sorts , namely his warlike ones , and those of peace . But , he proposes to himself to set forth only those Actions of his , which bear a relation to Religion . Further , in the Kings Sheets , after those words , and whatever Triumphs he lead , these are added in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , the constitutions made by him , in the times of peace , for the regulation of the publick , and conducive , &c. which words seem to me to be of good note . Vales. † Or , Of the Government of his Subjects . e He means that passage which occurs at Ecclesiasticus 11. 28. Judge none blessed before his death : for a man shall be known in his children . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ the King 's and Fuketian Manuscripts write it without an Article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ancient History relates ; and so it is in the old Sheets : which savours more of Eusebius's Style . A little after , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil has done well to set this note at the beginning of this chapter , Huc usque prooemium , Thus far the Preface . Vales. † Or , Estranged himself from . b Christophorson and Portesius have rendred these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be understood ; thus , from that sort of life . But my Sentiment is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with jam tum , even then , ab ●o Tempore , from that very time . And so Musculus renders it . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning whom . And so the reading is in the Kings Sheets and in the Savilian Manuscripts . In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is no ill reading . Vales. * Or , Whilst four persons pertook of the Imperial Power over the Romans . † Constantius . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Donatists used almost the very same words , in the Supplicatory Libell which they presented to the Emperour Constantine : a Copy whereof is recorded by Optatus , In his first book . Rogam●● te Constantine Imp. quoniam de genere justo es ; cujus pater inter Caeteros Imperatores persecutionem non exercuit : & ab hoc scelere immunis est Gallia . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , or some other such like word . Nor is the conjecture of that Learned man to be omitted , which I found written at the margin of the Moraean Copy ; to wit , that in his judgment the reading ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Turnebus at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath likewise S r Henry Savil. In the Kings Sheets , over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which emendation I prefer before the rest . I write thus therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vales. * Or , To those Governed by him . * He means Diocletian . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this place ; for he has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , statuentes , resolving . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with vota suscipere , to pray , or , desire earnestly . Which term Eusebius uses in another place , as shall be noted hereafter . Portesius therefore has rendred this place righter , in this manner : His auditis , ac si de illâ ipsâ re vota jamdiu suscepissent ut id eveniret , quò se probare possent , &c. Further , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , readiness of affection , the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it 's said , must be inserted . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I found it mended in the Copy of Mor●us , Turnebus , S r Henry Savil , and Fuketius . Further , I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Senior Augustus . For so Diocletian is called in the Old Panegyricks and in Inscriptions . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Sheets these words are added in the margin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words some Learned man hath added by conjecture , as 't is sufficiently apparent . I think there is only one word wanting here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give . I word it thus therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Then he commanded , &c. Which sort of expression is usuall with Eusebius . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At the margin of Mor●us's Copy 't is mended thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this emendation is needless . For , amongst the Ancients , money was deposited in Temples , on account of securing it , and there kept by Guards or Watches of Souldiers , as Juvenal's Old Scholiast remarks , and Lipsius in his book de Magnitudine Romanâ . To these Souldiers therefore Eusebius alludes . By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Palatini may also be meant here , who guarded the sacred Treasurie . In the Kings Sheets , 't is over written in the same hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Faithfull ; which displeases not . In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , piety , as I found it mended in the margin of Turnebus's Copy . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without reason troubled both the Translatours , as may be gathered from their Renditions . But they ought to have considered , that Palatium , a Pallace , is taken in a twofold sense . For , sometimes it imports the Court of a Prince . In which sense there were at that time only Four Pallaces , to wit answerable to the number of the Emperours . But sometimes , every House wherein an Emperour does usually dwell , is termed a Pallace . And in this sense there were very many Pallaces in the Roman Empire . For there was scarce a City which had not a Pallace . Such Pallaces , or Imperial Houses , as these , were under the dispose of certain Officers , who were termed Curae Palatiorum ; concerning whom there is mention in the Notitia Imperii Romani . Eusebius therefore means these Pallaces . I am of opinion , that the Publick or Royall Villae are likewise meant , which the Caesariani look't after . Vales. * Or , Only into Constantius entred ● wisedome of thought . a After this word , in the King's Sheets , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pious , is elegantly added in the margin , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian , and in Moraeus's Copy . That is , to all the Palatines who bore Office under him , and also to the Judges themselves who were placed in power . Power is a term properly attributed to the Greater Judges , of which sort were the Praefecti Praetorio . So Eusebius expresses himself hereafter ; and Socrates , book 2. chap. 16 ; where he speak● concerning Philippus Praefectus Praetorio . Moreover , in the Gesta purgationis Caeciliani , Agesilaus Official to the Proconsul Aelian says thus , Potestas tua , &c. Your power , &c. See what I have remarked above , at book 5. chap. 1. of Euseb. Eccles. Histor. note ( e. ) Vales. c In the King's Copy , at the side of these words , is set such a mark as this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have taken notice of such a mark as this some where before : but , that Letter ▪ which is set before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not open on the top here , but closed on all sides . Whence I am rather induced to believe , that this mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , attend , consider . For this mark is added at places which have something of difficulty . For instance , the newness of this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may put the Reader to a stand here , unless he knows that these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are to be understood . Vales. * Or , Worthy of . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the King's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. amongst the chiefest and nearest , &c. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought to be made use of , are a redundancy of expression frequent with Eusebius . For so he has exprest himself in his books of History , as I well remember . Vales. a We have made a division of a new chapter here , from the Authority of the Kings Manuscript ; whereto agrees the Fuketian Copy , and the old Sheets . Vales. † Or , The Nature of affairs . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acknowledging , or some such like word is wanting . In the Kings Sheets , after these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing , or , avowing , is added in the margin . Turnebus and S r Henry Savill add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing , after the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , that reading which I have produced out of the Kings Sheets , is better . For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elegantly opposed to that which follows immediately , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemning . In the Fuketian Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , The Polytheisme of the Atheists . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r H. Savil has noted at the margin of his Copy , that perhaps the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is said is to be added . But , that emendation is far better , which I found written in the Kings Sheets , at the margin ; it is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading we have exprest in our Version . The reading in the Fuketian Manuscript is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d He alludes to that saying of Epicurus concerning God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Nemesius relates it , chap. 44 ; Cicero , in his first book de Natura Deorum ; and Laertius , pag. 795. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Sheets , the last word is undermarked with points , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over , which I like better . Further , in the same Sheets , before these words , these are added in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and these [ Acts of worship ] were performed with him only . They that will , may follow this conjecture of the Learned Antiquary . To me these words seem not necessary . Vales. * Or , Imperial power . † Viz. Diocletian , and Maximian . a This place is highly remarkable . For , from it this conclusion may be made , that the Persecution began on Diocletian's eighth , and Maximian's seventh Consulate ; and not on the foregoing year , as Baronius will have it . Concerning which matter I have spent many words in my notes on Euseb. Eccles. History ; see book 8. chap. 2. note ( c. ) For , whereas Eusebius affirms , that the Emperours Diocletian and Maximian divested themselves of their purple on the year after the Persecution was begun ; and whereas 't is manifest , that they did that on the year of Christ 304 ; what I have said does necessarily follow , to wit , that Diocletian's Persecution was begun on the year of Christ 303. Vales. * Or , Siege . † Or , Adorable . * See Eusebius's Eccesiastical History book 9. chap. 9. note ( ● ; ) and the Excerpta of that unknown Authour published by Valesius at the close of his Amm. Marcelinus , pag. 471. † Proof , or , try all . b S r Henry Savil has noted at the margin of his Copy , that these four were , Galerius Maximianus , Severus , and Maximinus , but the fourth Maxentius . As to the three former , I assent to S r Henry Savil. But , I do affirm , that the fourth was not Maxentius , but Constantius himself . For Maxentius seized not the Empire , till after Constantius's death . Vales. * Or , The debt to common Nature . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have exprest in our Version . Indeed , in Moraeus's Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written at the margin . Turnebus , at the margin of his Copy , had mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adorned , as Eusebius does usually speak . And so 't is mended in the old Sheets , at the margin . In the Fuketian Manuscript 't is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Filled . a After these words an Asterisk ought to be placed . For there are some words wanting , which Christophorson hath not rightly supplied . For the Emperours Diocletian and Galerius studied not only to disgrace Constantine , but to destroy him utterly . See the Excerpta de Gestis Constantini , which are published at the end of Amm. Marcellinus , and what we have remarked there . I was indeed of opinion formerly , that those Greek words which are written at the margin of the Geneva Edition , were not taken out of any Manuscript Copy , but were made from Christophorson's Latine Version . But after I had procured the Fukctian Manuscript I evidently perceived , that those readings were taken out of Manuscript Copies . 'T is certain , the Fuketian Manuscript has this place written in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading we have exprest in our Version , So I found it written also in the Copies of Turnebus and S r Henry Savil. But this reading , though confirmed by the authority of Manuscript Copies , nevertheless seems not genuine to me ; both for that reason I have produced above , and on account also of the inelegancy of the words . Vales. * Or , Preserved the imitation of , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Will , or , Testament . For Constantius made his Will at that very time when his Son Constantine came to him , as Nicephorus relates book 7. chap. 18. A little before the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , present , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Engines of Treachery . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson rendred this place thus , in medio filiorum & filiarum se statuens , placing himself in the midst of his Sons and Daughters . Portesius has translated it in this manner , Simul Liberis ex commentario distribuit Hereditatem , And also distributed his Inheritance to his children out of a Commentary , or Book of Notes . Neither of these translatours have hit the sense of this word . Eusebius uses the same term at book 3. chap. 20 ; at which place we will at large declare what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means , as also the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil has expounded this word excellently well at the margin of his Copy ▪ thus , Valedicens , taking leave , or , bidding farewell . And so Athanasius expresses himself in the Life of S r Antonius , about the end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having taken leave of those Monks in the mountain without . Vales. * Or , His allotment of the Empire . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. So Eusebius has exprest himself above , at chapter 18 , speaking concerning Diocletian and Maximian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , When Constantius had been carried out to Buriall . † Or , Styled . * Or , Houses . a After this clause , in the King's Sheets these words are added in the margin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brought forth his Father ; and with an infinite multitude of people , and a Guard of Souldiers . Which words ( though S r Henry Savil and Christophorson sound them in their Copies , nevertheless ) seem to me very little necessary . Yet they occur in the Fuketian Manuscript . Vales. * Or , Styled . † Or , Decency . * Or , Conclusions of life . † Or , a composition of the contrary . ‖ Or , Experience of the works . * Or , By himself . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accession . It ought , as I think , to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , promotion , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , advancement . And thus Turnebus hath mended it at the margin of his Copy , as I afterwards found . Vales. * Or , For his Father's allotment . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Euscbius is wont to term the Provinces of the Romans , as might easily be proved from many places . Eusebius says therefore , that Constantine , as soon as his Empire was setled , took a progress round all those Provinces that had been under the Empire of his Father . Which Chistophorson understood not . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his own mind . Which Portesius perceived also . But Christophorson has rendred this place , and the whole chapter , very unhappily . Vales. c Concerning this Voyage of Constantine into Britaine , none of the Ancients have written any thing . Therefore , the memory of this matter we owe to Eusebius only ; who at this place does not obscurely intimate the time also ; to wit , a little before Constantine undertook his Expedition against Maxentius . Wherefore , this Voyage of Constantine's into Britaine hapned on Maximianus's eighth Consulate , in the year of Christ 311 , as Sigonius has rightly remarked in his Second Book de Occidentali Imperio . But S r Henry Savil thought Eusebius was mistaken here : For this is his remark at this place ; Eusebius ignorasse videtur , &c. Eusebius seems to have been ignorant , that the Father of Constantine dyed at York in Britaine . Vales. * Or , Element of the world . † Or , Imperial . a He means Galerius Maximianus , and Maximinus . For those he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his seniours in time ▪ that is , Senior Emperours . For although Maximinus was scarce declared Augustus as yet , nevertheless , because he had been made Casar some years before Constantine , therefore he may be accounted amongst the Emperours that were Seni●urs to Constantine . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A twofold sense may be brought of these words . For you may either render them with Portesius and Christophorson , soedum rei eventum nacti sunt , had procured a shamefull event of the affair ; or else , as I have translated them , turpi exitu peri●runt , had perished by an ignominious death . The former has relation to Galerius Maximianus . The Latter interpretation is to be understood of Severus Caesar : who being sent by Galerius with an Army against Maxentius , when he would have made preparations to lay Siege to Rome , he was deserted by his own Forces , ( whom Maxentius had brought off to his own side by the hope of rewards , ) and fled to Ravenna : in which City he was besieged by Maxentius ; and being soon imposed upon by the fraud and perjuries of Maximianus Herculius , and carried to Rome in the habit of a captive , he was quickly after killed ; as 't is related in the Gesta Constantini . See the following chapter , where Eusebius relates this matter more at large . Vales. † Or , In the second place . * Or , This thought . a In the Kings Shcets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Libations , is added here . Vales. † Or , Give them warning of . * Or , Nature . † Or , Root . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is very hard to tell what Eusebius means by this expression . Christophorson renders it thus ; Tanquam supervacanea mortis accessio factus est , was made as 't were the superfluous accession of death . And Portesius , before him , had rendred it fa●i accessionem , the accession , or , vantage of Fate . But I understand not , why Severus shoud be stiled the vantage of death , when he only of all his Army perished . I had therefore rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vilem victimam , a cheap and easie Sacrifice . For vile persons are rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Also , what ever happens without Labour and amidst sport as 't were , is rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the death of Severus Caesar may rightly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard he was taken , and slain so easily , as if he had had no Souldiers about him . And perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , Gelasius Cyzicenus's words ( book 1. chap. 3 , ) are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where the Translator has rendred it the Accession of the War , which I like not . I had rather translate it in Gelasius thus , his velut belli proludiis ad bellum ipsum usus , having used these preludes of war as 't were in order to the war itself . So also Eusebius expresses himself hereafter at book 2. chap. 52. Further , at this place there is a figure which Graecians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the overthrow of Severus Caesar preceded that ignominious ●●ight of Galerius . Vales. † Or , Folly. * Or , Heaven . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstrated . I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , received , or , admitted as true ; and so Nicephorus seems to have read , book 7. chap. 29. So also I found it written in the King's Sheets . In the Fuk. and Savilian Manuscripts , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , approved , or , entertained . Vales. † Or , Victor Augustus . † Or , Oaths . * Or , Time. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Nicephorus ( book 7. chap. 29. ) has expounded this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For being about noon on the march with his Army about him , the Sun verging towards the West , &c. So also Portesius has rendred Eusebius's words : Sub meridiem ( says he ) inclinante jam die , about noon , the day now declining . But perhaps the whole clause is to be continued in one breath , and the words of Eusebius to be construed in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the day was now verging towards noon . Which interpretation is favoured by Zonaras , who giving an account of this Vision in the Gesta of Constantine , says it appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at mid-day . Indeed , in the King 's and Fuketian Manuscripts , there is no Comma after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but only after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comma is set . And yet in Socrates , ( book 1. chap. 2. ) who wrote out these words of Eusebius , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is set a Comma . Therefore Christophorson at both places renders it thus circiter meridiem , die jam in pomeridianum tempus aliquantulum inclinante , about noon , the day now declining somewhat towards the afternoon . Which to me seems foolish , For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be said , but when the day declines towards the evening , that is , after the ninth hour of the day , as Nicephorus rightly took it . But how can that agree with the preceding words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c ? For 't is the same as if you should say , about noon towards the evening . Some one will perhaps say , that by these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius would mean , that that Vision was shown to Constantine a little after noon . For the Sun going from the Meridian Point , afterwards by degrees verges into the West . But if Eusebius thought so , what need was there of so many words ? For he might have exprest himself with more of brevity , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being now mid-day . Besides , Eusebius has said it in the plurall number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it might appear , that he meant not the sixth hour , but that whole space of hours which is ascribed to noon , to wit from the fifth hour to the ninth . Wherefore , I am induced to be of this opinion , that that Vision was presented to Constantine about the ninth hour of the day , whilst he was making a journey in company with his Army . And this is plainly confirmed by the following words . For Eusebius adds that Constantine being amazed after the Vision , whilst he was musing of many things within his own mind , night came on . Whence it appears , that that Vision appeared to Constantine and his Souldiers not long before night . In the Eleventh Book of the Historia Miscella . where this passage of Eusebius is produced , this rendition of it occurs , circa meridiem , declinante jam sole , about noon , the Sun now declining . Vales. † Or , Heaven . * Or , Sign . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hapned is to be added , which I found written at the margin of Moraus's Copy . In the Kings Sheets this place is supplied at the margin in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Emperour himself , God having bestowed that also , vouchsased [ us a sight of it . ] And so S r Henry Savil and Christophorson read . In the Fuketian Manuscript this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as above . But , the one of these expressions is superfluous . For , either the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged ; or else those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. must be left out . Unless you will read as S r Henry Savil did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the Emperour himself , God having bestowed that also , vouchsased us a sight of it . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus , Portesius , and Christophorson have rendred it Cornu , a Horn ; whereas they ought to have translated it antennam , i. e. a cross piece like that whereto a Sail is fixed , or , the Sailyard . Vales. * Or , Sail. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil in his Copy has mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . interwoven . Indeed , in the Fuketian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after , the same Copy and Turnebus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By these words Eusebius shews , that that Flag or Sail was square . For an equall measure of length and breadth , does necessarily make a square figure . Indeed , in the old Coyns of Constantine and the following Princes , this Flag is to be seen in that figure I have mentioned . Christophorson therefore has rendred this place ill , in this manner , I stud igitur velamen ad cornu affixum , longitudinis latitudinisque crucis mensuram penitus exaequavit . Vales. d The meaning is , that that Spear from its basis to the Antenna , or Cross-piece fixed athwart it , was far longer , than from the Antenna to its very top . And this also may be discerned in the Coyns . This place may likewise have another meaning , viz. that that Spear was of a very great length from its bottome to the top . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Painted or Embroidered with a variety of Colours . For , that purple Flag which hung at the Antenna , was adorned with Gold and various sorts of Stones . But , I can't imagine what Christophorson meant , who has rendred these words of Eusebius in this manner , ad texturae discurrentis fimbrias : unless he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written in two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no other . S r Henry Savil at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Fuketian Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place Euseblus seems to have made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there is no doubt but he means the Bishops : because a little after he adds these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and having made those Prelates of God his Assesours , &c. Vales. * Or , What was the meaning of that Sign of the Vision which appeared . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the writings of the holy Fathers , we have sufficiently noted at book 1. chap. 1. of Eusebius's Ecolcs . History . For , whatever Christ as man performed in the flesh , in order to the salvation of men , that is comprehended in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore Christophorson's rendition of this place is not good , who has turned it thus , Christi inter homines oeconomiam , the oeconomic of Christ amongst men . Nor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie amongst men , but rather agreeable to men , that is , in an humane manner and fashion . So Gregorius Nyssenus in his Epistle to Eustathia and Ambrosia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , The Menace of Tyrannick fire . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The place is imperfect , as 't is evident ; with Christophorson we have perfected it from the fourteenth chapter of the eighth Book of his Eccles. History . In the Kings Sheets , this place is supplied at the margin in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the Fuketian Manuscript 't is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , having parted Wives from their Husbands , be sent them back to their Husbands . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word must be expunged . But the following words are maimed and corrupted , which 't is hard to make good without the assistance of the Manuscript Copies . Yet it may be read in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was unable to find out a saticty or satisfaction for his own Lusts. A little after this , the reading in the Fuketian and S r Henry Savils Copy is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For they chose sooner , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , as I think , be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to death . For so our Eusebius expresses himself in book 8 , chap. 14 ; where he treats concerning the wickednesses of Maximinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others , haled away to be ravished , were more ready to part with their lives , than yield up their bodies to be defiled . Vales. † Or , Sacrificed . * Or , As those of our age do record never to have hapned at Rome , or any where else . * Or , Devices . a In Robert Stephens's Edition there was a whole line wanting here , which we have supplied from the Fuketian , Savilian , and Turnebian Copies . But 't was easie to have made up this defect , without Manuscript Copies , from book 9. chap. 9. of Eusebius's Eccles. History . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Morau●'s Copy the last word is expunged , as superfluous . But I am afraid that some words are wanting here . S r Henry Savil , at the margin of his Copy , notes that 't is to be made good thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his aid , or some such like expression . In the Copy of Hadrian Turnebus 't is mended in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But that madman ; but this emendation is written in a more modern hand , to wit , the hand of Odo Turnebus : For Hadrianus had expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as superfluous . Vales. * Psal. 7. 16 , 17. * Exod. 15. 1 , 2 , 11. * Or , Eyes . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a great Picture . In Eusebius's Panegyrick on Constantine's Tricennalia , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a Loud Voice ; which in my judgment is to be preferred . Further , at these words I began a new chapter , following the Authority of the King 's and Fuketian Manuscripts ; to which agree the old Sheets . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading is truer in the Panegyrick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by plainly Engraving , &c. A little after this , the Fuketian and Savilian Manuscripts add a word in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath demonstrated to be the preservative , &c. Vales. ‖ Or , True Cognizance of Valour . * Or , Partake of a Regeneration of a fresh and new life . * Or , Shown to . ‖ Or , Edict was . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Veneration and honour . Turnebus in the margin of his Copy had mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so 't is written in the Fuketian Manuscript . In the Kings Sheets the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blotted out , and in its place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them is written above . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the countenance and form , as Christophorson thought , but the Garb and Dress . Wherefore I have exprest both in my Rendition ; which I afterwards found had been done by Portesius also . The Garb and Dress of Prelates was at that time very mean , as Amm. Marcellinus attests in his 27 th Book , where he speaks concerning Damasus and Ursinus . Gregory Nazianzen also , in the Funerall Oration he wrote concerning the praises of Basilius , says that he ▪ whilst he was Bishop of Caesarea , was clad in a mean Cloak , which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Sheets this place is supplied in the margin , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but was pleased to behold God honoured in each person . But the reading is shorter in the Fuketian and Savil. Manuscripts thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but was pleased , or , thought good to look upon God himself . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for this Reason . Vales. * Or , Rich. † Or , Assistances . ‖ Or , Chappell 's , or , Vestries of the Church . a In the King 's and Fuketian M. SS . and in the old Sheets , the Chapter ▪ begins at these words . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the Heathens , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Church . And this is confirmed from the following Chapter , where his words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such was his behaviour towards all persons in generall . But his , &c. The like expression we meet with in Book 2 , at the close of the 21 , and beginning of the 22 chapters . Vales. * Or , Life . † Or , Wanting Father and Mother . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it ill , nuptas , married ▪ for , not those that are married , but them who are marrying bring a Portion to their Husbands . The same Christophorson has committed the like mistake , in rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead , as we have noted at Euseb. Eccles. Hist. book 10. chap. 8. note ( c. ) Vales. d In the King's Manuscript , at the side of these words , this mark is set , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which mark seems to me to denote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an elegant expression , or , place . Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Valesius renders thus , ac cum caelesti solis Jubare quodammodo exoriens , and rising in a manner with a celestial beam of the Sun. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius uses this term to signifie benignity or beneficence . So he has also used this word in the tenth book of his Hist. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place Eusebius does not term them faithfull , who were true-hearted and well-affected towards the Emperour , as the Translatours thought ▪ but he styles the Christians so . For Constantine , in regard he was a most Religious Emperour , when ever he was present at the Councills of Bishops , was wont to send off all his Guards , and took with him only those of his Courtiers , who had been instructed in the mysteries of the Christian Faith ▪ Vales. * That is , The Donatists . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exasperated against them . Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against him , as the reading is in the King 's and Fuketian Manuscripts : which emendation I found written also in Moraeus's Copy . In the old Sheets likewise 't is mended in the same hand . Vales. b He means the Donatists , of whose boldness and insolence many passages occur in Optatus and Augustinus . Concerning the beginning and progress of which Schism throughout Africa , we have made many remarks not taken notice of by others , and have designedly placed them at the close of these notes . Vales. See Valesius's notes on Eusebius , pag. 289 , &c. c In the Kings Sheets , this place is thus supplied in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some wicked devil ( as 't is likely ; ) which is more elegant . Vales. d Eusebius makes use of too soft a term . For those things which were then done by the Donatists in Africa , were such , as not to deserve laughter , but anintadversion rather . For , both the sanctity of Religion , and the authority likewise of the Emperour himself , were most insolently trampled on by those persons . But perhaps Eusebius at this place meant only those matters which had a reference to the contempt of the Imperial Majesty . For Constantine could dissemble those things , and might think them worthy of laughter , rather than trouble of mind . But he was resolved most severely to revenge what those Donatists did against God and the observancy of the Catholick Law , and on that design determined to pass over into Africk , as he himself writes in his Letter to Celsus Vicar of Africa . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before these words is to be set an Astorisk . For some words are wanting , which in my judgment may be supplied in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which we have express in our Version . Christophorson and S r Henry Savil made good this place otherwise . In the Kings Sheets this place is thus made up in the margin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , that he would in no wise inflict punishment on the fury of mad-men . But the words immediately following do reject this conjecture , In the Fuketian Manuscript this place is written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same also is the reading in Turnebus's , and S r Henry Savils Copy . But this reading seems to me to have issued from the conjecture of the Transcriber . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made an invulnerable provision for his Churches . Although this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fitly made out concerning Constantine , whose mind could never be exulcerated and provok't by the madness of the Donatists and other Hereticks of the same stamp ; yet at this place I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , in my judgment , it cannot well be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he made an invulnerable Provision . But on the contrary , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be used most elegantly : that is , he made an indefatigable Provision , &c. So in book 2. chap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he exercised a sleepless or watchfull care over the publick . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but rather the mildest ; as 't is in the King 's and Fuk. Manuscripts . Vales. a He means Maximianus Herculius . For he had obtained the 2 d place in the Empire ; and when he had framed Plots against Constantine , being detected , he ended his life with an halter . Besides , the following words , wherein Eusebius tells us his Pictures and Statues were thrown down and defaced , do evidently shew , that Maximianus Herculius is meant here . Which if true , Eusebius hath committed a most foul mistake here , in relating Herculius's death after the Victory over Maxentius : when as 't is certain , that Maximianus Herculius ended his life two years before the defeat and destruction of Maxentius , on the year of Christ 310. But who can believe , that Eusebius , who was contemporary with these times , could have been guilty of so great a mistake ? Besides , the Title of this chapter gives us the name , not of Maximianus , but of Maximinus . Therefore , I am easily induced to believe , that this place is corrupted , and that it ought to be mended thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second of those persons that were chosen into the Empire by those who had resigned the Government : that so , Maximinus may be meant here , who together with Severus was made Caesar by Diocletian and Maximian , at such time as they resigned their purple , as Idatius writes in his Fasti. And thus the order of the times will proceed right in Eusebius . For Maximinus ended his life after the overthrow of Maxentius , and by a most ignominious sort of death too , as Eusebius relates , Eccles. Hist. book 9. chap. 10. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the first person ; from book 8. chap. 13. of his Eccles. History ; where this whole place occurs almost in the same words . Further , what Eusebius says hapned first of all to Maximianus Herculius , that his Pictures and Statues should in all places be thrown down , ought not to seem strange to any one . For we must understand this in the same manner , as where he tells us that Constantius Chlorus was the first Emperour that was deified . He means he was the first of those Emperours which he had seen . But if any one had rather understand these words concerning Maximinus , he has Eusebius to defend his Opinion , who in the last chapter of his ninth book attests in express words , that all Maximin's Statues and Pictures were broken after his death . Vales. a At these words a chapter is begun in the Fuketian Manuscript , and in the old Sheets . Vales. * Or , Other part . b This place must be made up from chapter 8. book 10 , of his Eccles. History ; whence also the following chapter is to be mended . Vales. * Or , Traiterous . * Or , Menaces . * Or , Hold communication . † Matters of consideration , or , debates . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Turnebus at the margin of his Copy hath mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this reading I found in Moraeus's Copy also . But I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in honour to those consecrated persons . For Eusebius gives reasons , why the Emperour Constantine would ever and anon convene Synods of Bishops . The first reason , says he , was , that he might give honour to Gods Priests when assembled together . Secondly , that he might establish Peace and Concord amongst them . 'T is certain , Eusebius does usually term The Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it frequently occurs in these books . But if , with Turnebus , we would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the discourse may agree with what follows ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken for Religion it self ; which is more uncouth , For I had rather express it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in honour to the sacred Law. Vales , ‖ Dissipate , or , tear in sunder . a Eusebius in his Chronicon , at the fourteenth year of Constantine , says thus ; Licinius drives the Christians from his own Pallace . Orosius says the same in book 7. but in a disturbed order of affairs and times , in regard he relates that before the Cibalensian War , which War hapned on the eighth year of Constantine's Empire . For there were two Civil Wars between Constantine and Licinius . The first War , wherein Licinius was vanquished at Cibalis in Pannonia , hapned on the year of Christ 314. The reasons of which War are Recorded by no other Writer , that I know of , but the Authour of the Excerpta de Gestis Constantini , which I have long since published at the end of Amm. Marcellinus ; see pag. 473. But the latter War was that , wherein Licinius was routed near Hadrianople , and at length compelled to a surrendry of himself on the year of Christ 324. Eusebius has made no mention of the former War ; for this reason perhaps , because Licinius as yet had not raised Persecution against the Christians . For Licinius undertook to persecute the Christians long after that first War , to wit , on the fourteenth year of Constantine's Empire , as 't is Recorded in Scaliger's and Miraeus's Edition of Eusebius's Chronicon , that is on the year of Christ 320. The same year occurs in Cedrenus's Chronicon . But Baronius relates , that Licinius raised Persecution against the Christians on the year of Christ 316. But in Baronius's Annalls , the History of both the Wars against Licinius is very much confused , and must be amended , partly from Idatius's Fasti , and partly from the Gesta Constantini heretofore published by me . 'T is certain , Sozomen ( book 1. chap. 7. ) attests in express words , that Licinius undertook to persecute the Christians after the Cibalensian War. Vales. b From these words a new Chapter ought to have been begun . For these words belong to Licinius's second Law. Further , the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which occurs in the Contents of Chap. 53 , seems to be faulty , and put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Church . And yet 't is strange , that both in the King's Manuscript , and in the old Sheets , the reading is constantly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although in the old Sheets 't is mended in the same hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Fuketian Manuscript 't is excellently written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should not meet in the Churches together with the men . Vales. c Or , He despaired of finding the Ornament of Chastity amongst men . Valesius thinks it should be written and pointed thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He despaired of the nature of men , making use of an ill argument . * Or , He Himself making use of himself as the Brand and Reproach of Nature . a See what I have noted at chap. 8. book 10. of Eusebius's Eccles . History ; whence these passages are transcribed almost word for word . Vales. * See note ( b. ) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the words are to be construed ; which Christophorson perceived not . Indeed , in the Fuketian Manuscript , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed a Comma . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Offices of Magistrates . For each Magistrate had his Office or Attendants . This Office was a certain Body of Officials or Souldiers , who attended on the Judges , as may be seen in the Notitia of the Roman Empire . These Offices the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have long since remarked at the 26 th book of Amm. Marcellinus , pag. 318 of my notes . The Old Glosses therefore are right , in explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , officium , apparitio . So John Chrysostome in his first Homily on the Epistle to the Corinthians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Don't you see children , how when at play they make a company of Apparitours or Attendants , and Officials , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Johannes Morinus , a Learned person who has rendred these Books into French , thought that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , the Gentiles or Heathens were meant ; as if Eusebius had said , What need we make mention of the Heathens . See chap. 43 , note ( b. ) But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea , besides ; as if it 't were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which manner Eusebius expresses himself at chap. 43. Vales. Valesius renders it in the same manner with Christophorson . * Or , Remeasurings . † The punishment allotted him was , as we are told , to starve in the midst of plenty . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , an Asterisk is to be placed . For there is an imperfection ; which nevertheless may be made up from book 10. chap. 8. in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , declining from the way of sober reason . In the Fuk. Turneb . and Savil. Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b He means Galerius Maximianus , who was the first Authour and Ringleader of the Christians Persecution , as Euscbius relates in book 8. of his Eccles. History . Cedrenus writes , that on the eighteenth year of Diocletian , Maximianus had raised a Persecution against the Christians , by the perswasion of one Theotecnus an Impostour . Who having forged Acts of Pilate stuft with impiety against Christ , Galerius made an establishment by an Edict , that Masters should give them to their Schollars to be learned by heart . But any one may perceive , that Cedrenus is out here , who attributes that to Galerius Maximianus , which was performed long after by Maximinus . This is an usuall mistake amongst the Greeks , to confound Maximianus with Maximinus . Vales. * Or , Deadly . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Praeposition must be expunged . Further , this person termed the Latter is Maximinus Tyrant of the East . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Or , Searing-Irons . † Or , Hope . * Or , Invented . † Or , Of universall providence . * Or , Figure . * Or , Wrote . * See Euseb . Eccles. Hist. book 9. chap 10 , note ( a. ) † Or , Adhered to , or , closed with those very Actions , or , persons . Notes for div A38749-e738710 * Or , Rebells against God. † Or , By the treachery of his Governours in each Province . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from book 10. chap. 8. of his Eccles. History ; where these passages occur almost word for word . Further , 't is strange that Eusebius should have made no mention , either in his Ecclesiastick History , or in these books , of Basileus Bishop of the Amas●ni : which Prelate nevertheless , as all Greek Writers do agree , was slain by Licinius's order . But Philostorgius , in the first book of his Eccles. History , writes in express words , that Basileus Bishop of Amasca in Pontus was present at the Nicaene Councill . Further , the Nicaene Councill , as 't is manifest amongst all men , was convened the year after Licinius's deposition . Besides , Athanasius in his first Oration against the Arians , ( where he makes mention of the eminent Bishops who were either present with him at the Nicaene Councill , or had approved of his opinion ; ) together with others , names Basileus Bishop of Pontus . Nor does he style him Martyr , although he there terms Hosius Confessour . The Acts also of Basileus , which are extant in Metaphrastes , seem to me foolish and fabulous . And most of the passages which occur at the beginning of them , are word for word taken out of Eusebius . But that little story concerning the Virgin Glaphyra was , in my judgment , framed by some idle people . Vales. * Or , Siege . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk Manuscript , and in S r Henry Savils Copy , 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in book 10. chap. 8. of his Eccles. History 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vales. * Constantine . † Or , Account . ‖ Or , Defence . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In book 10. chap. 9. whence this passage is transcribed , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clemency only ; which seems truer . I had also rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unless the Dative case may be taken for the Ablative put absolute . Vales. * Or , usuall . † Or , The signs or Marks of his good hope in God by the &c. * Or , Priests . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He alludes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Guards of his Body . As therefore the Emperours had always some Souldiers with them to guard their bodies ; so Constantine would have some Bishops , who were the guards of his soul as 't were , always present with him . Further , after the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be placed a point , from the King 's and Fuketian Manuscripts ; which Chistophorson perceived not . But , in the Fuketian , Turneb and Savil. Copies , 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he carried along with him . A little after , in the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was informed , that Constantine , &c. which is truer in my judgment , Vales. The reading in Robert Stephens is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But he himself . Although our Manuscript Copies have no alteration here ; save that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but in the old sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather in one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he thought , &c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , without controversie . In the Fuketian , Savil. and Turneb . Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without contradiction . Vales. e It must , as it seems , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So this whole place is to be restored . In the Fuketian Manuscript 't is thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which is the best reading , and we have therefore followed it in our Version . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , these following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are wanting in the Kings Manuscript , and are added in the margin in a very modern hand . If I may have leave to conjecture , I think it should be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Interpreters of Dreams and Aruspices [ or , Sacrificers ] affirmed the like was , &c. Turnebus in his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Augures . In the Fuketian and Savil. Copies 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , the Interpreters of Dreams predicted , &c. Vales. † Or , Sacrifices . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript this place is written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He proceeded forth with great confidence ; pitching his Camp as well as 't was possible . Which reading and punctation displeases not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies castrametari , to pitch a Camp , or lodge an Army . Vales. * Or , The War. a It was the usage of the Heathens to light Tapers before the Statues of their Gods , as may be observed from the 22 book of Amm. Marcellinus , pag. 226 , of Valesius's Edition . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A term improperly used by Eusebius , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after , the reading there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He comes forth now against us ; but much rather takes up Arms against those very Gods , &c. Which reading is truer , if I mistake not . Vales. * Or , Time. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson omitted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at present ; in which term lies the whole force of the Sentence . For Licinius shews , that his Gods exceed in number at present ; but in a short time will be superiour in force and power . Johannes Portesius , otherwise a silly Translatour , has not omitted the rendition of this word . For he translates it thus , Numero quidem adhuc potiores , as yet do exceed in number . A little before , I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this one God ; as Turnebus has mended it at the margin of his Copy . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is the same as if he should have said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is of yesterday or the day before . The impious Licinius derides Constantine's God , because he was a strange and new God. For amongst the Gods , some were accounted patrii , Gods of the Country , others peregrini , strange Gods. The dii patrii were commended for the ancientness of their worship . But the perigrini were new Gods , in regard they were lately procured or chosen . Cicero's words in his 2 d book De Legibus , are these : Novos verò deos , & in his colendis nocturnas pervigilationes fic Aristophanes facetissimus poeta veteris comoediae vexat , ut apud eum Sabazius & alii quidam dii peregrini judicati è civitate ejiciantur ; But the new Gods , and the watchings all night long in the worship of them , have in such a manner been disquieted by Aristophanes the pleasantest Poet of Old Comedie , that Sabazius and some other Gods having by him been judged strange , are ejected out of the City . The passage of Aristophanes , which Cicero means , was extant in his Comedie Lemniis , as Suidas informs us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There was indeed at Athens a vast multitude of new and strange Gods , whom they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollophanes the Poet had put together their names and Series in his Cretensibus , as Hesychius attests in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menander Rhetor or rather Alexander in methodo generis demonstrativi pag. 1612 , observes ; that some Gods were termed ancienter , others more modern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Portesius and Christopherson who has followed him , have rendred this place ill ; their mistake arose from hence , because they perceived not , that the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sometimes signifie the same with nuper , lately , as I have noted at book 4. of the Ecclesiastical History chap. 8. note ( d. ) These remarks I had made here formerly , having followed the Geneva Edition ▪ but afterwards I understood , that in Robert Stephens's Edition and in the Manuscript Copies the reading was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is now a Ridicule to us . Which reading the Translatours have followed , and therefore are in no wise to be blamed . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to us who have been called to this History . In Moraeus's Copy at the margin 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who compose ; in which manner Eusebius expresses himself at chap. 8. A little before , in the same Copy of Moraeus 't is well mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to bid a long farwell to those : [ In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] In the Fuketian Manuscript I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to us who have been called to this History ; which reading is right . Vales. a The first Battel between Constantine and Licinius was in Pannonia , at Cibalae ; which Zosimus describes excellently well in his Second Book , as also The Authour of the Excerpta de Gestis Constantini , pag. 473. This Fight hapned when Volusianus the second time and Annianus were Consuls ; on the eight of the Ides of October , as 't is recorded in Idatius's Fasti. To whom agrees Sigonius in his third Book de Occidentali Imperio . In Eusebius's Chronicon the Cibalensian Battel is ill placed on the seventh year of Constantine , in regard that Action hapned on the eighth year of his Empire . Yea , if you compute the matter exactly , it was now the ninth year of Constantine's Empire . For , his ninth year began on the eighth of the Calend● of August , Volusianus the second time and Annianus being Consuls . Aurelius Victor writes thus concerning the Wars between Licinius and Constantine . Ita potestas orbis Romani duobus quaesita . Qui quamvis per Flavii Sororem nuptam Licinio connexi inter se erant , ob diversos mores tamen anxie triennium congruere quiv●re , &c. Thus the power of the Roman world was gotten by two . Who though by Flavius's Sister married to Licinius they had been joyned together , yet because of their different dispositions , for three years space they could ill agree , &c Which passage does manifestly confirm Idatius's Fasti : Otherwise , from the opinion of the Eusebian Chronicon it ought to be said , Biennium , for two years space . A passage in Eutropius's Tenth Book must also be corrected , which is commonly Printed thus . As primo eum in Pannonia , Secundò ingenti apparatu bellum apud Cibalas instruentem , repentinus oppressit , &c. Doubtless , the word Secundò must be expunged , which was added by some unskilfull Transcriber . For first , Constantine's first Battel against Licinius was at Cibalae , as we have shown above . Then , it would be ridiculous to say , that the first Battel was in Pannonia , the second at Cibalae ; in regard Cibalae is a City of Pannonia . Moreover , Peanius who rendred Eutropius into Greek , acknowledges not that word Secundò , as appears from his Rendition . Yet Orosius ( as also the Authour of the Historia Miscella , ) hath followed the vulgar reading in Eutropius . For his words are these ; Constantinus Licinium Sororis suae virum in Pannoniâ primùm vicit , deinde apud Cibalas oppressit . Vales. b This second Fight of Constantine against Licinius , hapned in Thracia , as Zosimus informs us . But Zosimus mentions not the very place : but the Authour of the Excerpta de Gestis Constantini pag. 474. says 't was fought in the Campus Mardiensis : which place is equally unknown to us . Further , this Battel hapned on the same year with that at Cibalae , as 't is concluded from the Relation of Zosimus , and of that unknown Authour . Which may also be demonstrated by this argument . After this Battel a Peace being made up between Constantine and Licinius , on the year following Constantine and Licinius were made Consuls ; and In the West that year is inscribed , Constantine the Fourth and Licinius the fourth time Consuls ; but in the Eastern parts Licinius's name is set first , in this manner , Licinius Augustus the Fourth and Constantine the fourth time being Coss ; as it occurs in the Excerpta de Gestis Constantini . Vales. * Or , Remedy , or , help . a These Guards to whose care Constantine committed the Labarum in Battels , Grethserus ( book 2. de Cruce , chap. 40. ) says are the same with those who in the Theodosian Code are termed the Praepositi Laborum , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Greeks termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was an assistance to the Labouring Companies , as Sozomen attests . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuk. Manuscript has opened to us the true writing of this place ; wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who slipt away . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are transposed , and are thus to be restored , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as 't is in the Fuketian Manuscript ; and so we have rendred it . Vales. † Or , Endure . * Or , Received them all safe . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , blandis & amicis verbis eos compellans , treating them with kind and friendly words . Further , what Eusebius relates in this chapter , seems to belong to the first Battel in the field of Cybalae , whereof I have spoken before . And this is confirmed by what follows . Vales ‖ Or , War. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius uses the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a new sense , to signifie Souldiers . Indeed , the Militia was a kind of Temporary servitude . Which Suidas tells us also , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence 't is , that the Tyrones were marked , like Servants , with certain marks in their skin . The Missio likewise , or Military-discharge answers the Manumission or making free of Servants . With good reason therefore Eusebius terms the Roman Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if any one be displeased herewith he may easily make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own men . Vales. * Or , Was in safety . † Or , In like manner . a Hence it appears , that what I have noted at the tenth chapter is true ; viz. that Eusebius speaks there concerning the former Battel , which was fought at Cybalae . Vales. † Or , Dedicated his leasure to his Saviour . b Concerning this Tabernacle which ▪ Constantine carried about with him in his expeditions , Sozomen writes in book 1. chap. 8. Vales. ‖ Or , Made use of a chast and pure diet . * Exod. 33. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerity . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within a very short moment of an hour ; so I found it mended in Moraus's Copy , and in the Fuketian Manuscript . A little before , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till such time as ; in which manner Eusebius does usually express himself . Vales. ‖ Or , Should be honoured with , &c. * Or , Afflicting . † Or , Vexation of body . ‖ Constantine's . * Or , Deceit in relation to friendships . a The conditions of Peace were these , that Licinius should continue possest of the East , Asia , Thracia , Moesia , and Seythia Minor ; but that Dardania , Macedonia , Achaia , Pannonia , Moetia , and Dacia should be added to the Dominions of Constantine : this Information we have from Zosimus , Sozomen , and the Authour of the Excerpta de Gestis Constantini . Vales. * Or , Faith. † Or , Provision of Forces . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incircumspectly , or inconsiderately ; in which manner 't is mended in Turnebus's Copy at the margin . And so the Reading is in the Fuketian Manuscript . Vales. * Canstantine . † Or , Humanity . ‖ Or , Licinius's Army . * Or , Coat of Mail. † Or , Stop't . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one Shout and in a moment . And so 't is in the Fuketian and Savil. Copies . Further , this signal Victory of Constantine's hapned in Crispus's and Constantine's third Consulate , on the fifth of the Nones of July , near Hadrianople , as 't is recorded in Idatius's Fasti. But Baronius places this Hadrianopolitane Battel on the year of Christ 318 , whereon Licinius the fifth time , and Crispus were Consuls . Whose opinion we overthrow by these arguments and Testimonies of the best Writers . The first is Idatius , who in his Fasti writes thus ; Crispo III. & Constantino III. Coss. &c. Crispus and Constantine being Consult the third time , the Hadrianopolitane Battel [ hapned ] on the fifth of the Nones of July , and the Chalcedonensian Battel on the fourteenth of the Calends of October . The same words occur in the Alexandrian Chronicle ; but they are erroneously ascribed to the year following , when Paulinus and Julianus were Consuls . With Idatius agrees Aurelius Victor , who writes thus concerning the Fights between Constantine and Licinius : Quo sanè variis proeliis pulso , &c. Who having indeed been beaten in many Battels ; in regard it would have seemed dangerous wholly to crush him ; on account of Affinity ; the children of them both being received into a Colleague-ship , and elected to the Empire of Caesars ; Crispus and Constantinus begotten by Flavius : Licinianus by Licinius . Which [ Colleague-ship ] was scarce lasting , nor proved it happy to those who were assumed into it , being published in that same month on a day defiled with an Eclipse of the Sun. Therefore six years after , the Peace being broke , Licinius , Routed amongst the Thracians , went to Chalcedon . Crispus , Licinianus , and Constantinus had been created Casars in the Consulate of Gallicanus and Bassus , on the Calends of March , ( as Idatius relates in his Fasti , and the Authour of the Alexandrian Chronicle , ) that is , on the year of Christ 317. On the year following there hapned a darkness in the day time , at the ninth hour , as 't is recorded in Idatius's Fasti. Wherefore Aurelius Victor is mistaken , who places the promotion of the Caesars on the same year whereon the Eclipse of the Sun hapned . For , there hapned indeed an Eclipse of the Sun on the year of Christ 318. But Crispus ( together with Licinianus and Constantinus , ) had been made Caesar on the year of our Lords Nativity 317. Yet , Aurelius Victor does rightly compute the intervalls of the times . For , from the Eclipse of the Sun , which hapned on the year of Christ 318 , to the Hadrianopolitane Battel there are full Six years . Hereto agrees Cedrenus , who on the nineteenth year of Constantine's Empire , says , that Constantine undertook an Expedition against Licinius . For Constantine's nineteenth year falls on Crispus's and Constantine's third Consulate , which was the year of Christ 324. Sigonius differs not much from this account , who assigns the Hadrianopolitane Fight to the year of Christ 323 , when Severus and Rufinus were Consuls . There is mention of the same Hadrianopolitane Fight in Lege 1. Cod. Theod. de Veteranis , where Constantine says thus . Veteranis qui ex die quintâ nonarum Juliarum , &c. To the Veteranes , who from the fifth day of the Nones of July , when the first Victory in Thracia shined upon the whole world , and who afterwards deserved a Mission [ or , Discharge ] at our Nicomedia , we have indulged certain priviledges by an Edict , &c. For the Hadrianopolitane Battel was sought on the fifth day of the Nones of July , as Idatius has recorded in his Fasti , and the Authour of the Alexandrian Chronicle . But the subscription of this Law is faulty . For , 't is said to be published , Licinius the fifth time and Crispus being Consuls that is , on the year of Christ 318. Which gave occasion of mistake to Baronius . But , who sees not that it should be written , Paulinus and Julianus being Coss ? For when they were Consuls , Constantine came to Nicomedia , after Licinius was Routed and totally vanquished . But , when Licinius the fifth time , and Crispus were Consuls , Nicomedia obeyed Licinius , and was the seat of his Empire . When they were Consuls therefore Constantine could not indulge a Mission and Priviledges to his own Veteranes , in the City Nicomedia , in regard that City was in no wise subject to his Government . Whereas therefore in that Law Constantine does term it Our Nicomedia , we must of necessity say , that that Law was dated in the Consulate of Paulinus and Julianus . Vales. * Licinius . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little before . Unless we should say , that the words are transposed , which frequently occurs in these Books . And so Christophorson seems to have mended this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little after , did in reality discern the God of Constantine , what a God he was ; which reading is very good . Further , in the Fuketian Manuscript and in the old Sheets , from those words , But when he saw , to these , only God ; 't is but one chapter , not two , as 't is in the Geneva Edition . Vales. * Or , Taken away . * Or , One Government of the whole . † Or , Arriving at . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Copy and the King's Sheets 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this most agreeable and proper Surname . Constantine used the Praenomen of Victor , as 't is apparent from his Constitutions and Letters . In the Gesta purgationis Caeciliani , some of his Letters have this Inscription , Victor Constantinus Maximus Augustus . Eusebius says therefore , that this was his proper name as ' t were . For the Greeks term a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for thus they were instructed , from the close of the Tenth Book of his Ecclesiastical History , where all these passages occur almost in the same words . A little after , write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his most modest Sons as 't is in the Fuketian and Savil. Manuscripts , and in the Kings Sheets . Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Son. * Or , Voices not to be stopt . † Or , Goods . * Or , Opened . a In the Alexandrian Chronicle these words occur concerning Constantine's Liberality and Indulgence towards the Provincials ; on the twentieth year of his Empire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he took off the Burthens of Artificers and Collators ( that is , those of the Provincials who paid Tribute . ) Vales. * The Laws . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this place ; but Portesius has rendred it , not unhappily , in this manner ; Qui eâdem de causâ translati erant ad Curias , who for the same reason had been removed to the Curiae . Vales. The Curia were the Offices of Corporations , the bearing whereof was generally very chargable and burthensome ; the persons who bore these Offices were termed Curiales . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders this place ill , thus , ad publica imperii opera obeunda vi compulsi , by force compelled to undergo the publick Works of the Empire . Eusebius terms the Mines , publick Bake-houses , Work-houses wherein they Wove , and Gynaecia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to which works who ever had been condemned by a sentence of the Judge , lost their Liberty . For this was termed a servitude of punishment . Now , 't was usuall to condemn the Christians to such works as these , because of their confession of Christ's name . And , as to the Mines , the matter is notorious . But , of a condemnation to the publick Bake-house , we have an instance in the Acts of the Passion of Pope Marcellus . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Two words seem to have grown into one , which are , thus to be disjoyned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little after , where the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of recovering their Houses ; I think it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of recovering their proper Offices . For they had not been despoyled of their Houses , but of their Employments in the Militia . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning the Gynaecia there is frequent mention , as well in both the Codes , as in the Notitia of the Roman Empire . See Brissonius's Lexicon . Further , persons condemned to the Gynaecia , were clothed in a short coat made of Linnen , which was a servile habit . We learn this from the Passion of Romanus the Martyr , which is published by Mombritius , and occurs in the Musciacensian Copy . Eadem vero die Maximianus jussit , &c. But on the same day Maximianus commanded , that the Christians who were in the Pallace should be ungirt . Maximianus therefore took notice to himself of many passing by , whilst they were loosing their Girdles : and he saw Isitius of Blessed Memory ; and being in a rage , called him to him , and stript him of the garments wherewith he was clothed , and clothed him in a Linnen-short-coat , and put him into the Gynaeceum to the Wool-Workers , in order to his reproach . Further , the Fuketian Manuscript has this place written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the truer reading no doubt , and we have followed it in our Version . Vales. The Gynaecium or Gynaiceium ( says Brissonius in his Work de Verbo . Significat . book 7. fol. 254 , Edit . Paris . 1596 , ) signifies the Weaving-House appointed for making the Garments of the Emperour . The Emperours had Slaves of both Sexes employed in their Gynaecia . They had likewise Weaving-Houses for Linnen Garments , termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linyphia , which we find mentioned in Chap. 34 of this Second Book . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , &c. and from these words the twenty second chapter is to be begun , as 't is in the Fuketian Manuscript and the Old Sheets . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I mend it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who having before this : which Christophorson saw not . I write also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , received an account of what , &c. Vales. * Or , Thought good to style . † Or , Shined upon . * God. a Eusebius praises the Emperour Constantine's Eloquence . For that is the meaning of these words . But Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the truth of our discourse . It must also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Turnebus has mended it at the side of his Copy ; and the same is the reading in the Fuketian and Savil. Manuscripts . Besides , from these words the 24 th Chapter is begun , both in the Fuketian Manuscript , and in the Old Sheets . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading the Geneva-men have taken notice of , as occuring in some Copies . But , this way of writing is not to be born with . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number follows . Besides , Eusebius produces but one Constitution of Constantine's here ; to wit , that which had been sent by Constantine to the Provincials . He does indeed attest , that two Laws had been issued forth together in favour of the Christians ; the one to the Catholick Church , the other to the Provincials . But he annexes the Copy but of one of them , namely of that which had been sent to the Provincials of Palestine . The other , sent to the Churches , is omitted by Eusebius , either because it had been drawn according to the same Copy with that to the Provincials ; or for some other reason . Vales. * Or , Right band . † Or , Record the evidence of the confirmation of our discourse . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Manuscript I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Palestinian Provincials . Further , from these words I began the 24 th Chapter , following the authority of the Kings and Fuketian Manuscripts . Vales. * Distinction , or , diversity . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Manuscript make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And such as , &c. And a little after , from the same Manuscript it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship of Christianity ; and the same is the reading in the Kings Sheets and Fuketian Manuscript . Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desirous of contemning it ; which reading seems to me much truer . Vales. * Or , Goods . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Manuscript is far truer . For thus it runs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. even the Events , &c. And after the word Worship , it has a point , which is the mark of an interrogation . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Manuscript is far more elegant , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indeed , the things , &c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in the Medicaean Manuscript ; nor is it very necessary . Presently , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heretofore transacted ; the same Manuscript has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at any time transacted . Also , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Issue of their attempt : 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their attempts to an — issue ; in which manner I found it written in the Kings Sheets and Fuketian Manuscript . Vales. b This place is imperfect , and ought thus to be restored from the Medicaean Manuscript ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading we have exprest in our Rendition . Vales. * Or , Publications of Goods . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Manuscript 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the King's Manuscript also 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a At these words I began the 26 th Chapter , from the Fuk. Manuscript , and the King's Sheets . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Manuscript is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But such as have either dishonourably , &c. 'T is much like what he had said above , at chap. 25 , where see note ( b. ) Vales. * Or , Follow. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is truer if I mistake not . A little after , the same Copy has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have ended in a most reproachfull Overthrow . Vales. * Or , Heavy . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impendent Miseries . And a little before , in the same Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. From such [ impieties ] as these , bloudy Wars arise . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy adds a word , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perished by an unhappy death . A little after , in the same Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , each of them hath found , or met with , &c. which doubtless is truer . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great salutary Cure ; without the Conjunction . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy , the simple term occurs instead of the compounded , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which has less of roughness . A little after , the reading in the same Copy is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Manuscript is truer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nor will it in any wise , &c. which emendation Sozomen confirms book 1. chap 8. where he has epitomized this Law of Constantine . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For God Himself hath required , &c. In the Medicaean Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which to me seems altogether superfluous . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a certain divine power . The two last words are wanting in the Medicaean Copy , and the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which went before ; in this manner , by a divine necessity , the Sun is ordered to set ; and having expelled , &c. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , the Fuketian , Turnebian and Savil. Copies adde these two , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath wholly taken away . And so Christophorson read , as 't is apparent from his Version , which at this place is very intricate . But I am of opinion , that those words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Who , having begun from that Brittish Ocean , &c. ] are spoken concerning Constantine himself , and not concerning God , as Musculus and Christophorson thought . Wherefore , there is no need of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which occur not , either in the Medicaean or King's Copy , or in the Old Sheets : especially , in regard it follows in the next chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am come as far as the Eastern parts . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; right , if you make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For I could never have been ungratefull . Further , these words from for I could , to highest value , must be understood as spoken by a Parenthesis . In the Fuketian and Turnebian Copies the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy this whole place is written far truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in regard I firmly believe this most excellent , &c. as we have rendred it . Further , with these words the whole period is concluded , which begins from those words of the preceding chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . who having begun from that Brittish , &c. which the Translatours perceived not . Nor could I my self ever have found it out , without the assistance of the Medicaean Copy . Vales. * Or , Are seized with . † Or , The Celestiall hope . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Manuscript has it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and have peculiarly and firmly placed this Queen . The Emperour Constantine terms the hope of the Sons of God , a Queen , because it excells all humane things Vales. ‖ Or , Places . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before I had gotten the Medicaean Copy , I perceived the reading was to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by how much farther they have removed and separated themselves from , which conjecture the Medicaean Manuscript hath plainly confirmed . In which also the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much the greater ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is overwritten , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Terrene defects . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to a more resplendent and more blessed Scheme or Figure . Vales. * Or , Contemn . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have been enrolled together within , &c. In the King's Sheets and Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have been enrolled within . Vales. The same with this last is the reading in Robert Stephens . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is righter , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he now restored both to their , &c. In the King's Copy the reading is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , Eusebius here calls their paternall Lands or Estates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For those that were lyable or bound to serve in the Curiae , ( into which the richest persons were wont to be enrolled ; ) their Farms or Lands were enslaved to the Curiae ; [ that is , were burthened with such Services and Offices as belonged to the Courts of Corporations . ] Therefore , although they withdrew themselves by flight , it availed them nothing , in regard The Curia seized their Farms . Constantine therefore appoints by this Constitution , that those who had been bound to the Curiae on account of the Christian Faith , ( provided their paternall Farms , which the Curia had made seizure of , were not of a Curial original ; ) should recover those their paternall Farms . Wherefore Christophorson has rendred it ill , thus , Patriis sedibus , to their Fathers seats . Turnebus in his Copy hath mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as 't is also in S r Henry Savil's Copy , and in Christophorson . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opprest . In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stricken , which pleases me better . For , 't is a Civill-Law Term. So , feriri mulctâ , to be stricken or smitten with a mulct , occurs frequently in the Constitutions of the Emperours . Vales. * Or , Loss . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generations . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Families . And a little after , the reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and may they with gladness enjoy . Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they shall with gladness enjoy . a Not without reason he has added the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against their wills ; because of the Monks , who lived a solitary life in Islands . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Modicaean Manuscript gives us a different reading , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to the end that they who at any time have with some difficulty been inclosed , &c. And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may restore themselves . Also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that such as for , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And , that such , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestable filthiness . In the Medicaean Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which perhaps is truer . The import whereof is cum invidioso quodam squalore , with an hated nastiness . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is written far otherwise in the Medicaean Copy . For , that Manuscript hath a full point after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and being in future freed from cares . Then , it words the following passage thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is ; For , to live with fear under Us , who both boast and believe we are the servants of God ; would be a most absurd thing even barely to be heard ; much more , that any one should undergoe either the sore Labours [ at the Mines , ] or the services in the publick works . Which reading , in my sentiment , is purer , and more plain than the common one . Vales. * Nature , or , disposition . * Or , Disgrac't in the , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or , The immoderate Troubles of their Labours . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Copy make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far truer . Turnebus in his Copy had mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the reading of the Medicaean Manuscript is truer , which is confirmed by the Fuketian Copy . Vales. † Or , Faln from . * Or , Approved in . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Military dignities : and a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon this cruell , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they accounted that more valuable then the dignity they had ; let it be according to their will. Vales. * Or , Eligible according to their will. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Copy it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leade a free Leisure . Which reading Sozomen confirms book 1. chap. 8. where he has epitomized this Law of Constantine . In the Fuketian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live in freedome honourably . But the Medicaean Copy has it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lead an honourable free Leisure . Vales. † Or , Dangers . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more-ever , whatever persons , &c. Vales. * See chap. 20. note ( e. ) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which , though a corrupt word , I presently smelt out the true and genuine reading of this place . I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an unusuall and miserable Labour . For , such servilities in the Gynaecea and Weaving Houses were unusuall to free men . The same Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Copy is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. being of no advantage to them . And a little after , from the same Copy I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoycing — at , &c. Vales. † Or , Goods . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy adds a word , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which is truer , if I mistake not . For the Emperour distinguishes two sorts of men : some of which , being nobly born , were enslaved to the Gynaecea , or made servants of the Fiscall Farms , which was a nobler servitude : others of them , whose extraction was meaner , were sold to private men . In the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the boldness and immanity of the Judge , who had despoiled a free man of his Liberty , on account of his confession of the true God. In the Kings Sheets I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Fuketian Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lamenting : in the Medicaean Copy the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath — lamented . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy 'tis more elegantly exprest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having cast out of his memory . And the same is the reading in the Kings Sheets and Fuketian Copy . Further , from these words 't is sufficiently apparent , that what I have said is true , viz. that in this latter place Constantine speaks of the viler and meaner sort of people , who had been sold by the sentence of the Judge . For , concerning the former sort who were eminent for the splendour of their Birth , Constantine says that they may now recover their Pristine dignity . But he sends away these latter to the Services and Labours usually undergone by Freemen . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Copy make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof severall , &c. And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we have rendred accordingly . Neither do these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occur in the King's Sheets . Further , I found the beginning of this period variously written in the old Copies . For in the Medicaean Manuscript 't is read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the King's Sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Turnebus in his Copy had mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The King's Copy has also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , I doubt not but this is the true reading , and do wonder why Robert Stephens changed it . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , if any men ; which , I doubt not , is truer . For , whereas he had before spoken of the Martyrs , he now speaks of the Confessours . A little after , from the same Copy , write thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( forc't — , because by contemning the Faith they would not yield to the Persecutors ; ) have — been deprived of their Goods ; &c. Vales. * Or , Eternall hope . c Christophorson omitted this Clause , because it seemed nothing else but a superfluous repetition of what went before . But , in regard these words occur in the Medicaean Copy also , they are not rashly to be expunged . For , after the Emperour had spoken concerning the Martyrs , concerning the Confessours , and concerning the Exiles , who for fear of a Capitall sentence pronounc't against them , had left their Country ; he now treats of those , who though they had not been condemned by a Capitall sentence , had nevertheless been despoyled of their Goods . For these were not in the number of Martyrs , or Confessours ; in regard they had not been brought to a Tryall . Nor , had they been Exiles ; but staying in their own Country , had by force been deprived of their possessions . 'T is certain , in the Title or Contents of this Chapter , four sorts of persons are reckoned up . But Cristophorson omitted the fourth sort . Nevertheless , in the following chapter , the Emperour recounts three sorts of persons only , these last being wholly omitted . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the successions of persons intestate , the Law calls the nearest of the Agnati [ or , Kindred by the Male line ] to the Inheritance , if their own Heirs be wanting , as Gaius informs us in his Institutions Titulo decimo sexto . Hence , the Agnati are by the Law termed Legitimi Heredes , Lawfull Heirs , because the Law casts the Inheritance upon these only . For , the Cognati [ Kindred by the Female line ] could not be Heirs by the Civil Law , but were called to the Inheritance by the Jus Praetorium only , as Lawyers inform us . Further , amongst the Cognati , he that was nearest took the Inheritance , in the same manner as amongst the Agnati . But there is a difficulty in this place , who ought to be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Kindred , whether the Agnati , or Cognati . 'T is ceetain , if by the term Laws we understand the Laws of the twelve Tables , it will be necessary that the Agnati should be meant . Sozomen words it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those nearer of Kin. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover ; which reading I have followed in my Version . At first it had been written in that Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ; and afterwards , in a more modern hand , it was mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreover . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning of this place is very obscure . Christophorson renders it thus ; Et quod ratione etiam oportet eos succedere , qui sint domesticâ consuetudine conjunctiores , constat : praesertim cùm illi ipsi Martyres , non criminis ullius convicti , sed suâ inducti voluntate , mortem oppetiverint ; i. e. And that in reason they ought to succeed , who are nearer by a domestick acquaintance , 't is manifest● especially , in regard those very Martyrs , not convicted of any crime , but induced by their own will , underwent death . But , there are many things to be found fault with in this Rendition . For first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary death or end , cannot be spoken in reference to the Martyrs . Secondly , the discourse here is not concerning the Martyrs alone , but concerning the Confessours also , and those that had fled their Country , who had dyed by their own death . Therefore , 't is better to render it here , suâ & naturali morte , by their own and a naturall death . For so Graecians are wont to express themselves , and particularly our Eusebius , if I mistake not . Lastly , he has rendred the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very ill in these words domesticâ consuetudine conjunctiores , nearer by a domestick acquaintance ; whereas the import of that term is persons nearer related . I render therefore this whole place thus , Rationi consentaneum est , ut hi ad successionem veniant , qui propinquiores erant futuri , si illi suâ morte obiissent . 't is agreeable to reason , &c. Our Rendition is confirmed , both by what I have said above , and also from what the Emperour says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who would have been the nearer of Kin , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are . Now , by the next words , viz. those persons , he means the Martyrs . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Copy make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little before , the reading in the same Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Confessours ( truer than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) as it is in chap. 35. Also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Grievous . † The Church . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annex , as Turnebus and S r Henry Savil have mended it . And so 't is written in the Fuketian Manuscript . A little after , the reading in the Medicaean Copy is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , if any of the foresaid persons . Vales. * Or , Dominion . * Or , Fruits . † Or , Mistake . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Medicaean Copy make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and we have rendred it accordingly . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And although , &c. And a little after , the same Copy has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have received — profits — ; yet we judge a demand , incomparably well , as I think . For this is the second member of the period . The last member of the period is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nevertheless , &c ▪ which in the common Editions is ill divided , and removed to the following Chapter . Vales. ‖ Or , Exaction . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be dissolved . The reading in the Medicaean Copy is truer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be cured . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy this place is written far otherwise , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Which reading , as every one sees ▪ is far truer . For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are altogether superfluous . A little after , in the same Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But , if any men do insist upon such discourses as these , &c. So 't is also in the Fuketian Manuscript . Vales. * Or , Driven away . † Or , Persecutions ins●tiable . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admonitions . I corrected this place by the help of the Medicaean Copy , in which 't is plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intentions , or , purposes . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. So that , what things a destructive , &c. and a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will now be dangerous , &c. Which I rather approve of . For this period is to be joyned with the foregoing one . Presently , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is righter in the Medicaean Copy , where the last particle is wanting . Vales. ‖ Or , To receive . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting ; and a little after , in the same Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Which the Medicaean Manuscript confirms , wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the same Copy , after the word Churches , is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , some words are wanting . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Medicaean Copy is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may rightly appear . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The emendation of this place is due to the Medicaean Copy , where we found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to the dominion ; excellently well . For the Emperours will is , that all places and Farms , which had been taken away from the Christians , should truly and sincerely be restored to them together with their rights . In such a manner that , if service was owing to any Farm or Field , to wit , a drove-way , passage , or high-way , it should be restored to the Christians with the same right in no part diminished . Therefore , if any one had mortgaged a Farm taken from a Christian , or had let it out by Lease to be planted and improved , or by a sale of it had encumbred it with any burthen or service ; all these things are by Constantine's Edict rescinded . A little after , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the same Copy we have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be restored . Yet , the Fuketian , Turnebian , and Savilian Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be yielded up ; which is no ill reading . Vales. * Places , where the Reliques of any Martyr are . † In the Greek 't is , we order . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraus's Copy 't is mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which pleases me better , Vales. b After these words in the Greek ; in the Medicaean Manuscript follow these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can there be any other ; which words are wanting in the ordinary Editions . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spirit . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will , a diligent care be taken about such matters as these . Also , in the Euk. Turneb . and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. In Robert Stephens , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take a diligent , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most wicked . Vales. a From these words I began a new chapter : I also put the Title before it , which was wanting in the Geneva-Edition ▪ and in that of Robert Stephens printed a● Paris . Which defect we made up from the Fuketian Manuscript and the Kings Sheets . Vales. * Or , Provision . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Medicaean Copy opened to us the true writing of this place ; wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either by a right of Emption . Indeed , to style this Emption just , is contrary to the mind of Constantine , who terms these purchases unjust and nefarious presumptions . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had conjectured long since , that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be expunged : which conjecture of ours the Medicaean Copy does plainly confirm . The Emperour speaks concerning those men , who had petitioned that these places might be given them by the Emperours . Which Christophorson perceived not . Presently , in the same Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truer than in the ordinary Editions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuk. and Turneb . Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the worst reading of all . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If I mistake not , the reading in the Medicaean Copy is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and we have pointed and rendred it accordingly . It should , I think , also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the omnipotent God. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in that Copy , and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which words were added by those who understood not this Oration . The whole place therefore is to be rendred thus . Porro cùm certissimis ac evidentissimis , &c. Further , whereas it hath , &c. There is nothing clearer than this reading , nothing more certain . Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me , it must in my judgment be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by me , or from me . For Constantine meanes his own Ministery or Service , which he lent God in the effecting of these things . Concerning which matter he does , not without reason , boast in the beginning of this Edict . Vales. * Or , Meditation . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the Article is wanting ; and after these words , are added these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what that Grace is . Which words cannot be wanting without a great detriment to the whole sentence . For , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which he has above termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of God : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Benefit conferred upon men by the assistance and ministery of Constantine . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Manuscript , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the most flagitious and wickedest . Further , it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as 't is in the King's Copy , in the Fuketian Manuscript , and in the Sheets . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most profound . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Melicaean Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affairs . I found the same reading in the Kings Copy , in the Old sheets , and in the Fuketian Copy . Away therefore with Robert Stephens's Emendation . Vales. In Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Letters . h In the Medicaean Copy the close of this Edict runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Will in future exhibit a due observancy , and a pious and agreeable honour to this Law. Let it be published in Our Eastern Parts . And this is the Subscription , which ( as Eusebius attests , Chap. 23. ) was put to this Edict in Constantine's own hand . For the Emperours were wont , in their own hand to add to the Edicts they sent out , proponatur , let it be published ; and to give that in Command to the Praefecti Praetorio , as it appears from the Novells of Valentinianus and Majorianus . Indeed , even this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our , is a sufficient indication , that this Subscription was added in Constantine's own hand . For 't is the Emperour himself that speaks , and who calls the Eastern parts His own . For so the Emperours were wont to express themselves , then especially , when they spoke of any Province lately reduced under their Government . So Constantine in his Letter to Elasius , and in that to Probianus Proconsul of Africk , says , African Nostram Our Africa ; and in the first Law Cod. Theod. de Veteranis , apud Nicomediam nostram , at Our Nicomedia . So in the only Law Cod. Theod. de his qui sanguinolentos , &c. Imperator Constantinus Italis suis , Emperour Constantine to his Italians . Lastly , Constantius Caesar in his Letter to Eumenius , which Letter Eumenius records in His Oration pro scholis ; Merentur Galli nostri , &c. Our Galli are in service , &c. Further , this Edict of Constantine occurs , in the Medicaean Copy , after the Books of Ecclesiastick History , with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Copy of the Constitution of the Emperour dear to God , which , ( after he had destroyed the Tyrants , ) he wrote in the Greek Tongue , and transmitted to the Provinces under him . Vales. a Hence it appears , that the Writer of this History was a Palestinian . Which I was therefore willing to remark , because Dionysius Goto●redus thought , that Eusebius Caesariensis was not the Authour of this Work : which nevertheless 't is easie to refute , both by innumerable testimonies of ancient Writers , and also from very many passages of this Work ; especially from chap. 45. and 46 , of this Book . Now , the foresaid Law of Constantine was issued out to the Palestinians in particular , for this reason , because the persecution had raged most sorely there , and there had been many Confessours and Martyrs in that Province . Notice likewise is to be taken of what Eusebius says , viz. that this first Sanction or Edict of Constantine had been brought to them . For that Edict concerning the Peace and Liberty of the Christians , which Constantine had sent into the East after his conquest of Maxentius , was by Maximine's fraud supprest , as Eusebius tells us in the beginning of his ninth Book . Vales. * Or , Took in hand affairs of the highest consequence . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the Vicarii , Comites , and Proconsuls . For these dignities were far more eminent than those of the Presidents , as every one knows . But Christophorson , according to his usuall mistake , translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects ; than which nothing is more absurd . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it , duae Leges in eandem sententiam promulgabantur , two Laws were promulged to the same effect , or meaning : wherein he seems to have followed Portesius , who had rendred it thus ; Duae postea Leges emissae non ita dissimili argumento , Two Laws were afterwards issued out of a Subject not unlike . But I thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same with simul , uno eodemque tempore , together , at one and the same time . For so Eusebius does usually express himself . Vales. * Or , Make erections of Statues . † Or , Curiosities . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words of Eusebius are to be understood concerning private Sacrifices . For Constantine the Great prohibited by a Law , that no one of the Heathens should Sacrifice privately at home , as the First Law in the Theodosian Code de Paganis informs us . Therefore , he had prohibited , that the Aruspices should be called out to any private house on account of Sacrificing . For these persons inspected the Entrails of Victims . But Constantine forbad not the going to the publick Temples to Sacrifice , and there to make use of the assistance of the Aruspices , as the first Law in the Theodosian Code de Maleficis , attests . See Libanius in his Oration pro Templis , pag. 10 , and what Gotofred has noted there . Vales. * Desire , or , purpose . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Copy 't is mended thus at the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have been less worthily adorned . There is also another Emendation , set at the margin of the Geneva Edition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have been adorned with less of stateliness . Any one might guess likewise , that this place should be read and construed thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. or through fear have been made agreeable to the imminent iniquity [ of the Times . ] But that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truer , and is confirmed by the Fuketian Copy . Vales. In Socrates ( book 1. chap. 9. Eccles. History ; where this Letter occurs ) the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. have been adorned with less of stateliness . b I suppose Licinius to be meant , whom Constantine does thus term , because of his craftiness and age . Indeed , these following words , forc't out of the administration of publick affairs , do sufficiently evince this to be spoken of Licinius . ▪ Whence also it may be conjectured , that this Letter was written a little after Licinius's deposition . Vales. See Socrates , book 1. chap. 9. note ( o. ) c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the beginning of this Letter , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief , he made use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect . By the word Fear those Christians are meant , who through fear of the Persecution had neglected the Churches , or renounced the Faith : but the word unbelief belongs to the Pagans or Insidells , who had disturbed the sacred Houses , and severall waies molested the Christians . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged ; which occurs not in the Fuketian Copy . Vales. See Socrat. book 1. chap. 9. note ( p. ) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Socrates the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that is truly God. e See book 1. chap. 54. uote ( b. ) The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praefecti Praetorio , so termed because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , over the Presidents and Governours of Provinces . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Office of the Praetorian Praefecture , concerning which the Notitia of the Roman Empire is to be consulted . Further , the Office of the Praefectus Praetorio was supream to all other Offices of all the Magistrates . For , as the Praefectus Praetorio in dignity excelled the rest of the Judges as well Civill as Military , so also his Officialls were more honourable than all other Apparitors . Hence , in the Chalcedon Councill , Action 3 , the Office of the Praefecti Praetorio is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Office. These things were not understood by the Translatours , whose mistake I had rather pass over in silence , than invidiously refute it . In the Fuketian Copy I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is also in S r Henry Savils Copy . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it , Hisce enim per literas à me significatum est , For they are acquainted herewith by Letters from me : He has added the words à me from me , of his own head ; which I like not . For , not the Emperour himself , but the Praefecti Praetorio most commonly wrote these sort of Letters . Vales. g From these words a new chapter is begun in the King's Copy . Further , hence it appears , that Constantine wrote Letters after the same Copy to the rest of the Bishops of the East . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours have rendred this place extreamly ill , in regard they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an adjective ; nor could they perceive , that a Comma was to be placed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but Piety , or an observancy of the Deity . In this sense 't is used in chap. 45. of this book , and in several other places in Eusebius . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. an Oration against , as I found it mended in the margin of Moraeus's Copy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here a speech , Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Oration against Idolatry and Errour . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred this place very ill ; who , as I think , had not seen Portesius's Version . For Portesius has rendred these words right , although he has not hit the sense . Vales. † Or , Eastern Provincials . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contemplation ; Valesius renders it Intelligence . † Or , Carried to that scope . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Virtue seems here to be taken for perfection , as well that which is in the sight , as that in the intellect . For each power and perfection tends to the same end , to wit , the knowledge of truth . The sense proceeds to the truth of things sensible ; and the understanding to the verity of Intelligibles from the truth it self of things sensible : and hence by degrees it ascends to the knowledge of the supream God. Also at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be termed the force and virtue of Truth . Yet , the following words doe assure us , that this place must be taken concerning Moral Virtue . Vales. Valesius renders those Greek words set at the beginning of this note thus , verae virtutis eodem urgente atque inclinante naturâ , the nature of true Virtue verging and inclining to the same end . * Or , Contrary purposes . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish or absurd . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unusefull , as 't is in the Fuketian Manuscript , and in Moraeus's , and Gruter's Copy . A little after I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore a a Crown is proposed to Virtue . But these words are very obscure and intricate ; which is partly to be attributed to Constantine himself , in regard being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person that began to learn late , he was more obscure in expressing himself ; and partly to Eusebius , or whoever else it was , who of obscure Latine words made the Greek more obscure . In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. excellently well . Vales. † Or , Disclose a life of perverse madness . ‖ Or , Make a confession . * Or , Hopes within my self . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men disinherited . † Or , Profusely . a He terms the Persecutions of the Christians , Civill Wars . For there is nothing liker a Civill War , than when the Christians were put to flight and murdered in all Cities , not by an incursion of Enemies and Barbarians , but of their own Fellow-Citizens . Vales. † Or , The Oracles of the Tripods were made false . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or , if you will , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading we have followed in our Version . Portesius also , and Morinus understood these words concerning the Pythia or Priestess of Apollo . But , in the excellent Fuketian Manuscript , this whole place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For this reason he [ Apollo ] suffered his mournfull long hair to hang down neglected , &c : whereto agrees S r Henry Savils Copy . Presently , in the same Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in what manner of end these things terminated . Vales. † Or , Call upon . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Greek Title of this chapter , 't is truer written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youth . For Constantine was not then a child , when , as an Hostage , he resided at Diocletian's Court. For , he was delivered by his Father Constantius to Diocletian , on the year of Christ 291 ; after Constantius had been made Caesar by Diocletian . At which time Constantine was about 15 years old . For he dyed on the year of Christ 337 , in the 62 year of his age . Vales. * Or , Deceived in mind by errour . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuk. and Savil. Manascripts the reading is truer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 't is the same in the King's Copy . Vales. * Or , Invented . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He alludes to the point of an instrument to write with . Constantine expresses himself with much of Eloquence , in saying , that those Laws concerning the Persecution of the Christians , were written with the bloudy points of Swords . So some of the Ancients tell us , that Dr●co's Laws were written with bloud , not with ink . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to produce . I had rather say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch ; which is an usual expression with Eusebius . Vales. * Or , That gravity of piety . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So above , at book 1. chap. 27 , Eusebius speaking of Severus Caesar , says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became a cheap and easie sacrifice of death ; where see what we have noted concerning that expression . For the Translatours perceived nothing here . Vales. In the Greek Text of Valesius's Edition , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out ; but it occurs in Robert Stephens . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little after , in the same Copy , and in the Kings Sheets 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. The reading in Robert Stephens is the same also . * Kept , or , Preserved . † Or , The rites of their Sanctimony . * Or , Mixt together . * Or , Greatest . † Or , Reach forth . ‖ Or , Power . a He means The Catholick Church , which in the next chapter he terms the House of Truth . In the sacred Scriptures 't is called The Pillar and Ground of Truth . A little after , from the Fuketian and Savil. Manuscripts , and from the King's Sheets write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which those detestable , &c. Vales. * Or , By a wickedness of demolishment . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But that is the true reading which I found in the Kings Sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which indeed is far more elegant ; and we have rendred it accordingly . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning is , Let every one follow what religion he has a mind to . By which words Constantine leaves His Subjects an entire Liberty of worshipping the Deity according as every one shall have a mind . For , the Most Religious Prince earnestly desired indeed , that all Mortalls should come to the Faith of Christ : but he never compelled any one to that . He wish't that the Heathens were freed from their Pristine Errour : notwithstanding , he prohibited not the Ceremonies and sacrifices of the Temples , as he himself attests hereafter , at chap. 60. Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders it , quam nascentibus nobis donasti , which thou gavest us when born . I understand neither the Emperour's , nor Valesius's meaning . a Concerning the Originall and Antiquity of the Christian Religion , Eusebius writes the same in the beginning of his Ecclesiastick History , and in his books de Evangelicâ Demonstratione . Vales. * Or , Concerning Thy Self . * Charge , or , Administration . † Or , Way . ‖ Or , Circuit . * Or , Station . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to a set time ; as Christophorson seems to have read . And so the reading is in the Fuketian and Savilian Manuscripts . Vales. † Or , Slides by . ‖ Or , Usefull advantages . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , so manifold a divinity , to wit , of the Sun , Moon , Stars , and Elements , concerning which he hath spoken above . For all these , unless they were governed by the Beck and Power of one God , would likewise be Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore imports a power subject to no dominion ; which we commonly term an Independency , which is proper to God only . Vales. c He means the Gods of the Heathens , as I have said above : to wit , the Sun , Moon , and the rest of the Elements of the world , which Antiquity worshipped for Gods. Presently ▪ from the Fuketian Copy write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading also is in the Kings Sheets . Vales. * Or , Studies . † Or , The Discipline — is confirmed &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and S r ▪ Henry Savils Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. who are sincerely studious of Virtue . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , whosoever suffers not himself to be cured , or freed from the disease of Idolatry ; let him impute it to himself , in regard the Medicine is ready . Christophorson has rendred this place ill , thus , alteri qui sanari vult , non vitio vertat , let him not blame another , who has a mind to be cured . I say nothing concerning Portesius , who wanders from the true sense almost every where . But Musculus has rendred these words not unhappily . Vales. † Or , Presides over the Cure. ‖ Or , The common Inheritance of that good given us . Valesius renders it , The fellowship . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy 't is over written in the same hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received . Both readings may be born with . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith of the Truth . That is , The true Faith. For 't is the same as if he should have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth of the Faith. He expresses himself so again , hereafter . Vales. c These words are taken out of S t Paul's Epist. to the Colos. chap. 1. v. 13. Further , as he here terms Gentilism the power of darkness , so lower ( at chap. 67. ) he calls Christianity the power and efficacy of Light. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This term does properly signifie Conspiracy and Rebellion : which is most appositely said concerning the worship of Idols . For Idolatry is a defection from the true God. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the common Resurrection . It must , as I think , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emendation or Correction . For the common word seems to have been fetcht out of the foregoing line . Further , at the end of this Edict , this subscription was doubtless placed ( concerning which I have spoken at large above , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it be published in Our Eastern parts . For this subscription is properly agreeable to this Edict , in regard it was sent to the Provincialls of the East . Vales. * Or , Questions . † Or , Shouted sorth . ‖ Or , Driving away . * Or , Were adorned with , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ It must , as I think , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and wranglings . Further , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this place is meant The envious Devill . For so Eusebius does usually speak in many places , Vales. † That is , More sublime and hidden doctrines of the Christian faith . ‖ Or , High place . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I like better . This whole place therefore is thus to be written ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and we have rendred it accordingly . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Underwent a most , &c. a He means the Melitians , concerning whose Schism Epiphanius and Baronius are to be consulted . Vales. a He means Hosius Cordubensis , as Gelasius Cyzicenus relates book 2 ; and after him Photius in his Bibliotheca , chap. 127 ; and Nicephorus . And before all these , Socrates and Sozomen . Vales. * Or , Modest Virtue of Faith. * Or , Make God our witness . † Ministery , or , Charge . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affection or mind , or pre-possest Opinion . On the contrary , in the beginning of this Letter , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a twofold account , I had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Presently , I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian and Savil. Copies : or rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some words are wanting here , which in Moraeus's Copy are thus supplied , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as the reading also is in the Geneva Edition ; and we have rendred it accordingly . I would willingly have made good this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We were desirous to free [ the Body of the whole world ] opprest with some terrible disease of Tyranny . But in regard in the excellent Fuketian and Savilian Copies this place is so made good as I have set it above , 't is better to follow that writing . Further , in the Fuketian Manuscript , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole is wanting . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When therefore , &c. A little after , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expunged . He means The Donatists , who after the Roman Synod and that of Orleance , after Constantine's own determination , were as yet tumultuons in Africa . Vales. b Without doubt he means Licinius , as these following words declare , who had opposed his own impious opinion , &c. For Licinius had prohibited the Synods of the Christian Prelates , as Eusebius attests in book 1. chap 51. But Christophorson by a great mistake thought , that by the Common Enemy of the world here was meant The Devill . The meaning of this place therefore is this . We had thoughts , says Constantine , after our conquest of Licinius , of sending some of you Eastern Bishops into Africa , to make up a Peace there between the Donatists and Catholicks . For , when the Bishops of Italy and of the Gallia's could not effect that , we hop't it would at length be done by your help . But , as we perceive , you your selves do now stand in need of Peace-makers . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Gruter's and Moraeus's Copy ; whereto agree the Fuketian and Savilian Manuscripts , and the Kings Sheets . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you , as 't is mended at the margin of Moraeus's Copy . Nor is the reading otherwise in the Fuketian and Savilian Manuscripts . Further , Constantine does expressly reckon the Egyptians amongst the people of the East , which was not perceived by Christophorson . Indeed , Egypt was then accounted amongst the Provinces of the East , from the times of Maximine , who having been constituted Caesar in the East , had had Egypt under him . Hence 't is , that Amm. Marcellinus ( in his fourteenth book where he reckons up the Provinces of the East , ) attests , that Egypt and Mesopotamia were of their number . The place occurs at pag. 19 of our Edition . Moreover , the Comes of the East had Egypt and Mesopotamia under his dispose in the times of Constantine and Constantius , as this old Inscription informs us : M. MAECIO MEMMIO FURIO BALBURIO CAECILIANO . PLACIDO . C. V. COMITI ORIENTIS AEGYPTI ET MESOPOTAMIAE . CONSULI ORDINARIO , &c. Further , under the Latter Emperours , although the Egyptick Diocese was severed from the Oriental , yet 't was always under the Praefectus Praetorio in the East , as 't is manifest from The Notitia of the Empire . A little after , I think it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have hastned to find you out . Vales. * Or , Essicacy . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is the same with what he had said in the foregoing chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after we had destroyed the Common Enemy of the world . Constantine means the Hadrianopolitane Battle , and that at Chalcedon . The Former of which hapned on the fifth of the Nones of July : the Latter on the fourteenth of the Calends of October , in the year of Christ 324. About the end of which year This Letter seems to have been dated . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , we had resolved again to enquire into and determine that dissention of the Donatists . In the excellent Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and so 't is mended in Turnebus's and Moraeus's Copy at the margin . Some words are doubtless wanting here . But the meaning of the place is wholly the same with what I have said . Further , the reading of all Copies being compared together , the place seems to be restored thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we resolved upon enquiring what that first thing was , which , &c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every one sees it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is Christophorsons conjecture to be condemned , who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly wound . For so the Fuketian and Savilian Copies , and the Kings Sheets , do plainly give it us written . Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly thing . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson saw nothing here , nor perceived that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be referred to the Schism of the Donatists , whereof Constantine had spoken above . The Emperour says therefore , that this Schism was for the most part appeased , and that only some small Remains of it were left in Affrica . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson designedly omitted the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous , because he thought , that Alexander and Arius could not be termed unanimous ; in regard they disagreed one with another about matters of so great consequence . But Constantine does nevertheless term them unanimous , in regard he thought well of them both , and believed that they disagreed in words , rather than in reality and in mind . But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems but little agreeable to Prelates . The Emperours do use this term indeed in their Letters to Governours of Provinces . But when they speak to Prelates , they do more frequently use Sanctity , Gravity , or Prudence . The Old Glosses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol●rtia , Experientia , Sagacity or Prudence , Experience . Vales. * Umpire . † Or , Dispenser . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be used in the Neuter Gender . For 't is referred to the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereto by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers . In the Kings and Fuketian Copy therefore , after the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a distinction is rightly placed . For the sense is not entire . But Christophorson , contrary to his own usage , of one period has made two . Vales. ‖ Or , Emendation . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without doubt to be added from Gelasius Cyzicenus book 2. chap. 4. But Nicephorus ( book . 8. chap. 13. ) has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thought . By and by , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fuketian and Savilian Copies have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is truer . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in Gelasius is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , opposed or objected . And so Epiphanius Scholasticus had read , as appears from the 19 th chapter of the Tripartite History . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicephorus has expunged the first word as superfluous , which nevertheless all our Copies retain , and Epiphan . Scholasticus also , in his Version . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus renders it , conventus quidem solemnis quibusdam denegatus , the solemn Convention is denied to some . Christophorson translates it in this manner , Conventus qui in Ecclesiâ fieri solet , impeditus , the assemblie which i● wont to be made in the Church , is hindred . They took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here for Synaxis , in which sense 't is used not infrequently . So again in this chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divulge them in or among publick assemblies . Further , Epiphan . Scholasticus renders it mysteria contemnuntur , the mysteries are contemned . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates and Gelasius Cyzicenus and Nicephorus have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , affording me your ears and mind . But the common reading , which we have followed , is truer . For so Constantine expresses himself below in the next chapter . Epiphanius renders it voluntatem praebens . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings , Fuk. and Savil. Copies , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. truer than in the common Editions . By and by , from the Fuketian and Savil. Copies I have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or through the slower understanding of the Auditors , &c. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the King 's , and Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Preposition ; which reading may be born with , if you referre the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either of Blasphemy , or Schism . The one of these two , says he , will beget an occasion either of Blasphemy , or Schism . But Socrates and Gelasius and Nicephorus have it written here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , this place is very difficult and obscure by reason of the ill Syntax . Therefore in the Kings Copy at the side of this line is set this mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attend . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Langus and Musculus render it Communionis tesseram , Mark or token of communion ; Christophorson , communionis consensum , consent of communion . I had rather render it Signum , a sign . For , as in the mysteries of the Heathens some Signes or Symbols were delivered to the persons initiated , whereby the Symmystae [ companions of the same discipline ] might know one another : so the Christians had a sign of Communion , that is , The Eucharist , or Baptism . Indeed , Epiphanius Scholasticus renders it communionis signum , a sign of Communion . Vales. Valesius has translated it a society of Communion . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in Gelasius Cyzicenus , nor does it seem very necessary . 'T is certain , Epiphanius has omitted it in his Version . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours understood not what the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was here ; some of them have rendred it Opinion , or firm consent in one opinion ; others , a profession of discipline . But , there is not one opinion amongst Philosophers , as 't is sufficiently manifest . Therefore I had rather render it Sect. For all Philosophers have some Sect to which they are addicted ; some have the Sect of the Stoicks ; others , that of the Peripateticks ▪ Now , in every Sect there are sometimes controversies concerning some questions between Philosophers of the same Sect. Yet the same persons , on account of the society of their Sect , do easily agree one with another . This is the meaning of Constantine's words as I think . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we . We must read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you ; from Gelasius , Nicephorus , and Epiphanius . And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between you , from the same Authours ; to whom agree the Fuketian and Savilian Copies , and the Kings Sheets . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath produced a Light. He had better have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath reached forth . A little before I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Common Saviour of all ; as 't is in the Fuk. and Savil. Copies . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , this our endeavour and purpose , of establishing concord in the Church , and of reducing all men to the worship of one God. Concerning which endeavour and design , Constantine hath spoken at the beginning of this Letter , and does boast of it every where . Vales. f For the Law enjoyns us nothing else but love ; namely , that we should love God with the entire affection of our hearts , and our neighbour as our selves . In these two consists the whole Law , as our Lord says in the Gospell . Christophorson understood not this passage ; he renders it thus ; unumque Legis ac disciplinae institutum , &c. and one Decree of the Law and discipline , which binds the whole body of the Church with its parts , in one agreeing concord and purpose of minds . Portesius translates it truer , thus ; Praeccptumque Legis in id omnibus partibus incumvit , ut in unam animam universum concludat , and the commandment of the Law in all its parts earnestly endeavours at this , that it may include the whole Body in one mind . Perhaps also it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both its parts . For there are two parts of this commandmant , the one has a reference to God , the other to our neighbour . Vales. * Or , The power of the whole . † Or , Covenant of the Deity . ‖ Or , Faith. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , having put away the darkness of hatred , wherewith the acuteness of your mind was clouded and obscured . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , be acquainted one with another again , embrace , salute . In which words Constantine seems to allude to the usage of the Christians of of his own time : amongst whom in their sacred Conventions , whilst the people approach't to the participation of the Mysteries , the Deacon often cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take acquaintance one of another ; to wit , least any prophane person or Jew might creep to the sacred Table , as Chrysostome informs us in his first Oration against the Jews , pag. 440 of the First Tome . The same word Marcion used , when on a time he saw Polycarp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take acquaintance of us , as Eusebius relates out of Irenaeus , book 4. chap. 14. of his Eccles. Hist. The Latines also use the verb recognoscere in the same sense . So in the passion of Fructuosus the Bishop : Cùm se excalceasset , &c. when he had pulled off his shoes , a Fellow-souldier , our Brother , by name Felix , came to him , and took him by the right hand , recognoscens eum taking acquaintance of him , and beseeching him , that he would be mindfull of him . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the occasion of the Enmity . the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removall , as 't is in Gelasius and Nicephorus . And so 't is plainly written in the Fuk. and Savil. Copy , and in the Kings Sheets . Vales. * In Socrates the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear , or , be attentive , occurs ; but we meet not with it here . a That is , in mind and thought . For the mind is the greater and the better part of any one . But Christophorson thought the meaning was the greater part of his journey ; which is not to be endured . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the news of this Letter . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affair , from Socrates , Gelasius Cyzicenus , and Nicephorus . A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as t is in Nicephorus and S r Henry Savils Copy . Vales. * Or , Wholly subverted . * Or , Questions . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which is not very necessary ▪ Nevertheless , 't is my conjecture , that the place it to be read in one breath , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Good and every way Pious Person , as I have said , made use of his utmost diligence , not only in carrying the Letter , but in fulfilling his will , by whom he had been sent . But the affair , &c. He means Hosius ; see chap. 63. Vales. † Or , Wrought these things . Notes for div A38749-e769330 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In S r Henry Savil's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Old Sheets both readings are retained , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Copy 't is mended in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But doing , &c. as 't is also in the Fuk. and Savil. Copies . A little before , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of what belonged to him ; both Copies and the Kings Sheets have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of what became him . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he inscribed as his preservative . It seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he assumed . But if you had rather take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its common signification , that may also be born with . For Constantine ordered it to be engraven on the Base of his Statue , which he erected at Rome after the Victory gotten over Maxentius , that by the Virtue of this Standard Rome had been set at Liberty by him . Vales. * Or , Applied . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Rule of Syntax requires that we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A little after it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to honour [ bestowed ] by himself ; as the reading is in the Fuketian and Savil. Copies . Vales. e In Moraeus's Copy these words ( which we likewise sound in the Fuketian and Savil. Manuscripts , ) are added in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adorned , or augmented , with a magnisick furniture ; which reading Christophorson has followed in his version . Indeed , Constantine adorned those books which served for Ecclesiastick uses with Gemms and Stones ; as Cedrenus tells us in his Chronicon , where he speaks concerning Metrodorus the Philosopher . Vales. * Or , Augmented with . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Valesius renders thus , materiam ipsam donariorum nullis usibus dicatam , the matter it self of the consecrated Gifts dedicated to no uses . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a condigne punishment of God. I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from God ; as Eusebius does usually express himself Vales. * See book 1. chap. 55. † Or , Distemper . ‖ Or , Rich and noble bounty . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not the import of this word ; He hath rendred it Cives , Citizens . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Decuriones , as I have long since remarked at the 22 d book of Amm. Marcellinus , pag. 225 of my notes . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , were ruled by a paternal power . He says therefore , that Constantine's Government ▪ by reason of his mildness and clemency , was wholly like the Government of a Father over his Sons : So that , all the people and Decuriones , were not kept within the bounds of duty by force and fear like Subjects , but obeyed on their own accord , like Sons . In the Fuketian Copy , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by force and necessity . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In mine own judgment , I have rendred this passage very happily , thus , novum saeculum , a new Age. So in the Coyns of Philippus , 't is termed novum saeculum . The old Etrusci affirmed , that every Age was limited by the Gods , by a certain number of years : which number of years being ended , then prodigies were by the Gods shown from heaven , or out of the earth ; whereby it might be signified , that a new Age was begun . And , that men were born , who would make use of new fashions and customes , and would be more or less dear to the immortal Gods. These signes the Etrusci had exactly noted in their Libri Rituales , as Plutarch has told us in Sulla ; and Censorinus chap. 17. de Die Natali . Vales. * Or , Out of darkness . * Or , Are not contained in the hearing of an age . † He means the name of a Christian , as 't is manifest from the following words . * Or , A Dragon was wounded . † Or , Entry . ‖ Or , Besieged . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it in praeceps ruentem , falling headlong . * See Esai . 27. 1. † Or , Bring forth . ‖ Or , Having in the adumbration truly ▪ set forth the imitations . a Or , The Schismatical Mischief . He means the Schism of the Meletians . For Egypt at that time was sick of a double disease ; to wit , the Arian Heresie , and the Schism of Meletius . Vales. * Or , Were dashed against . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Symplegades ; in which manner Turnebus had mended it at the margin of his Copy . Vales. The Symplegades are two Islands or Rocks in the Bosphorus ; which had this name given them , because ( as 't is fabulously reported ) they met one time , and fought . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In my judgment the reading would be truer thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had indeed a long while infested . Vales. * He means Easter . † Or , The accurate hour of the time was to be , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is corrupted by an ill punctation . I write thus therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. who were estranged from Evangelick Grace even in this matter also . Whereas therefore , &c. Eusebius says , that the Jews were estranged from the Grace of the Gospell , both in other things , and also most especially in this ; because they as yet celebrated The Pascha agreeable to the Mosaick usage , not acording to the verity of the Gospell . Constantine confirms our Emendation in his Letter to the Churches , the words whereof are recorded below at chap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Change. † Or , Were exercised with . ‖ Or , Assigned , or dedicated their Leisure to a relaxation , or cessation . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Graecians term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as often as a fight is so maintained , that neither side gets the Victory . In the same sense Eusebius has here termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , paribus utrinque momentis libratam controversiam , the controversie was poysed by equall weights on both sides . Christophorson therefore has not rendred it well , thus , praesertim cùm controversia dissidentium animos ex aequo exagitaret , especially in regard the controversie equally disquieted the minds of the persons dissenting . Vales. * Or , Other . * Or , Phalanx . † That is , The Invisisible Enemy . ‖ Or , Generall . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is strange that Eusebius does here distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Beasts of burden from the Cursus Publicus ▪ But it may be answered , that by the name of the Cursus Publicus Eusebius understood the Waggons or Chariots . In which sense Nicephorus took it , book 8. chap. 14. To some Bishops therefore Constantine ▪ ordered Waggons or Chariots should be allowed ; to others , publick Horses , whereon they might be conveyed to the Councill . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it , and the opportunity of the present peace . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first fruits , or top . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and one sacred , &c. from Gelasius Cyzicenus , Nicephorus , and Socrates . Vales. p He has S●t the i cythians ●nstead of the Goths . For so Grecians are wont to term them ; as does Libanius , Themistius , Eunapius , and Eusebius himself in book 1. chap. 8. de Vitâ Constant. Vales. * Or , The Spaniards themselves . c Gelasius Cyzicenus thought that by these words was meant the Bishop of Constantinople . Whom Nicetas hath followed in his Thesaurus Orthodoxae fidei , book 5. chap. 6. in these words ; Euscbius autem Pamphili , &c. But Eusebius Pamphilus , in his third Book of the Life of the Emperour Constantine , writes that the Prelate of Constantinople was absent from the Synod , but he suppresses his name : in whose stead some Prosbyters appeared . But 't is manifest from the Acts of the Synod , that at that time Metrophanes was Bishop of Constantinople , &c. So also Epiphanius Scholasticus tells us in Book 2. of his Tripartite History . But this Explication is not to be born with . For Constantinople was not as yet dedicated , nor gra●'t with the name of the Imperial City , when the Synod was convened in the City Nicaea . Therefore these words of Eusebius are necessarily to be understood concerning the Bishop of Rome . Which Sozomen confirms , book 1. chap. 16. ( into which Writer the name of Juliu● has corruptly crept , instead of Silvester ▪ ) and Theodoret book 1. chap. 7. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same also is the reading in Socrates . But I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in Gelasius and Nicephorus . And so Epiphan Scholasticus read in Socrates . But whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows , that ought not to trouble any one . For Eusebius , hereafter at chap. 26. puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together . Vales. * See Acts 2. 5. a In Socrates book 1. chap. 8. where this place of Eusebius is quoted , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred . The Ancients are not agreed about the number of the Bishops who were present at the Nicene Synod . Eusebius at this place tells us they were two hundred and fifty . But Eustathius Bishop of Antioch ( in his Homily concerning those words which occur in the Proverbs of Solomon , Dominus creavit me , ) says they were about 270 ; but tells us , that he had not accurately reckoned up their number . But the more constant Report , and which is confirmed by the consent of all the more modern Authours , is , that 318 Bishops sate in that Synod . So amongst the Ancients Athanasius in his Epistle to the African Bishops , not far from the beginning , Hilarius in his book against Constantius , Hieronymus in his Chronicon , and Rufinus . Athanasius in his Letter concerning the Decrees of the Nicene Synod ▪ says , that the Bishops who met at Nicaea were three hundred more or less . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Socrates book 1. chap. 8. and from Gelasius and Nicephorus . In the Fuketian and Savilian Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midle distinction is set in all our Manuscript Copies . Vales. a At these words I began a new chapter , having followed the authority of the Kings and Fuketian Copy : whereto agree the Old Sheets . Vales. * Or , Discourse of wisedom . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Severall senses may be given of this passage . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for modesty and a courteous behaviour ; supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made use of instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant concerning them , who were not the ●minentest persons amongst the Bishops for learning and sanctity of life ; but did not come much behind them . So the Ancients termed those Medios Principes ac duces , middle Princes or Commanders , who were neither the best , nor the worst , but were in a middle place between both . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be said of them , who deserved to be praised on both accounts , to wit , for their Learning and Sanctity . So Sozomen has expounded this place of Eusebius , in his first book , chap. 17. in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Some excelled in understanding and eloquence , and were eminent both for their knowledge in the sacred Scriptures , and for other learning also : others were famous for their integrity and virtue of life : others were well approved of on both accounts . Those whom Eusebius terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are by Sozomen stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well approved of on both accounts . Epiphanius Scholasticus , in the second book of his Tripartite History , chapter 1 , renders this place of Eusebius thus : Ministrorum verò dei , alii sapientiae sermone fulgebant , alii continentiâ vitae & patientiâ coruscabant : alii verò medio modo horum virtutibus ornabantur ; but of the Ministers of God , some shined with the discourse of wisdom , others glistered with continency of life and patience ; but othersome were in a middle manner adorned with the virtues of these . Vales. † Or , Course . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every person , as Christophorson seems to have read . To whom nevertheless I can't assent , as to his having thought , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I doubt not , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determination ( which word precedes immediately , ) is to be understood . For 't is ●●●er Greek , as I take it , to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Savilian Copies 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whoever that person was that composed the Greek contents of the chapters , he took these words as meant of the Pallace ; and Christophorson has followed him in that . Sozomen likewise ( book 1. chap. 19. ) and Theodoret ( book 1. chap. 7. ) do write that the Nicene Synod was held in the Pallace , where the Emperour Constantine ordered Seats and Benches to be prepared for the Bishops . Nicephorus also ( book 8. ) hath written out the words of Theodoret. But , with the favour of so many and such great men be it spoken , 't is in no wise likely , that the Nicene Synod should have been held in the Pallace . These persons were deceived , as it seems , by the ambiguous word here made use of by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For this term is promiscuously used , as well for the Pallace of the Emperour , as for a Church . 'T is certain Eusebius , in the Tenth Book of his Eccles. History , terms a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , much would be detracted from the authority of that Councill , should we believe it to have been held in the Emperour's Pallace . Besides , Eusebius himself does most apparently contradict this Opinion . For above at chapter 7 , he writes thus in express words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And one sacred Oratory , enlarged as 't were by God himself , included at the same time within its walls , Syrians and Cilicians , &c. What can be more manifest than these words ? Is it not most evidently declared by this passage , that the Nicene Synod was held in the Church ? For Eusebius affirms , that all the Bishops were contained within the compass of one Church . Moreover , the words which Eusebius subjoyns in this chapter , in my judgment do sufficiently shew this . For he writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the very middlemost Edifice of the Pallace , which [ Edifice ] in greatness seemed to exceed all others . Eusebius says , that that House was the greatest and largest of all Houses in any place . But this can't be said of the Pallace of the City Nicaea . For , although we grant there was a Pallace in that City , questionless that could not be the greatest of all the Pallaces every where . For the Pallaces at Rome and Millaine were far greater . Nor do I doubt but the Pallace at Nicomedia was far larger and richer than that at Nicaea , in regard Nicomedia had been the Seat and Habitation of the Emperours from the times of Diocletian . Some one will perhaps answer , that Eusebius does not say , that that middle Edifice of the Nicene Pallace or Church , in largeness exceeded all the Buildings of the whole world ; but only , that it was greater than the other Edifices of that Pallace or Church . For so Eusebius expresses himself hereafter , at book 4. chap. 66. where he describes Constantine's Funeral . Indeed , I could willingly grant , that this is the meaning of Eusebius's words . But yet it follows not from hence , that the Nicene Pallace is meant by Eusebius . For , as well in Churches as in Pallaces , the middlemost Edifice was the largest and most capacious , as 't is manifest from Eusebius , in his description of the Church of Tyre . All things therefore being accurately weighed , this is my Sentiment : that the Bishops met first in the Church ; and treated there many days concerning the opinion of Arius and the Rule of faith ; but , that at length , on the day appointed for finishing the business , they came together into the Pallace , that they might declare their Opinion before the Emperour , and might put an end to the Contention . And thus all manner of difficulty is taken away . Indeed , Eusebius does plainly confirm that which I have said . For he says , that the Bishops , on the day appointed whereon an end was to be put to the Controversies , came all into the Pallace . And the Emperour going forth immediately to the Synod , all things , says he , were established in his presence . From which words it plainly appears , that Eusebius does here speak concerning the last day of the Councill , or the last Session , after the matter had been before discussed and sifted , in many Sessions of the Bishops . For so many and such great matters , as were negotiated in that Synod , could not be examined and determined in one days space . The same also had been done before in the Antiochian Synod against Paul of Samosata , as Eusebius informs us in the Seventh Book of his Ecclesiastick History . Vales. * House , Room ▪ or , Building . * Or , Those only of his faithfull friends . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning this signe whereby the Emperour 's coming was declared , Corìppus speaks in these words ▪ — Praenuntius ante Signa dedit cursor positâ de more Lucernâ . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it per medium consessum intrat , enters through the midst of the assembly sitting together . He might better have rendred it , went thorow the middle space which was between the two ranks of the persons sitting . That 's the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go between two . So below at chap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. thorow the midst of whom the men of God without fear passed , &c. Vales. * Or , Fiery . † Or , The motion of his walking . † Or , Meekness , or , modesty . ‖ Or , First beginning , or , head . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for he has rendred it thus ; Primùm in medio conventu erectus constitit , in the first place he stood upright in the middle of the Convention . Vales. ‖ Or , Small . a Sozomen attests , book 1. chap. 19. that he who had the first place on the right side , and who in the name of the whole Councill made a speech to the Emperour , was Eusebius Pamphilus . And so 't is written in the Title of this chapter . But Theodoret ( book 1. chap. 7. of his History , ) says this Oration was not made by Eusebius but by Eustathius Bishop of Antioch . Baronius has followed Theodoret's opinion ; whom any one , from his writings , will easily find to have been of a mind full of anger and hatred against our Eusebius . But The Authour of the Tripartite History , ( book 2. chap. 5. where he writes out Theodoret's words , ) says that after Eustathius Bishop of Antioch , Eusebius Bishop of Caesarea made a speech likewise concerning the praises of the Emperour . Which nevertheless occurs not now in the Greek Copies of Theodoret ; so that it necessarily follows , either that Epiphanius Scholasticus had procured more perfect Copies of Theodoret , or else that he added this of his own head , as 't is sometimes his usage . Of this nature is that which we have noted above concerning the Bishop of the Imperial City , whom Socrates from Eusebius relates not to have been present at the Nicene Synod , where Epiphanius Scholasticus by a notorius mistake has added the name of Alexander , when as he ought rather to have said Metrophanes . But to return to our business , there are those who write , that that honour was conferred neither on Eustathius , nor Eusebius , but on Alexander Bishop of Alexandria , that in the name of the Councill he should make a speech to the Emperour . Nicetas in his Thesaurus Orthodoxae fidei , book 5. chap. 7. affirms this in these words : Eusebius de Vitâ Constantini Libro 3. se primum verba in Synodo fecisse testatur , &c. Eusebius in his third book concerning the Life of Constantine attests , that be made the first speech in the Synod . But if we believe Theodoret , Eustathius was the first , &c. But as Theodorus Mopsuestenus writes , that honour was frcely conferred on Alexander the Pontif of Alexandria . But in such a diversity of Writers I should more willingly close with that opinion , which affirms that the first Course of speaking was by the Synod conferred on Eusebius . First of all , because without controversie Eusebius was the Learnedest and most eloquent person amongst them . Secondly , he himself does plainly attest this , at the beginning of this work , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We our selves also , by a Panegyrick spoken in his Vicennalia , have lately Venerated the same glorious Conquerour environed with a Synod of Gods Sacred Ministers . See the Preface to the first Book , note ( a. ) Vales. † The Emperour . * Or , End. † Or , See. ‖ Or , Ruine our goods . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Portesius , Christophorson , and the French Translatour have omitted this word ; notwithstanding that therein lyes the whole Emphasis and force of the sentence . For to this word the following period is referred . Take heed , says he , least after the destruction of their Tyranny who brought a War against God , the Devill by some other way should again expose our Religion to reproaches and calum●ies . By another way therefore is meant intestine dissensions . See the following words . Vales. * Or , Invest — with . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , as I suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was of opinion that nothing remained to me . And a little after with Turnebus and Gruterus I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But when — I had received information of your , &c. Vales. † Or , Report . ‖ Or , Mix● together . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it ill , à Deo impetrare , by request to obtain of God ; when as he ought to have rendred it , Praedicare , to Preach . For in this sense Eusebius is wont to use this word , as 't is apparent from innumerable passages in his Eccles. History ; for instance , book 4. chap. 15. In the Fuketian and Savil. Copies the reading is bad , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , this whole place is written far otherwise , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. refuse not in future to take away the occasions of dissent amongst you ; dissolve every knot , &c. And so S r Henry Savil and Christophorson found it in their Copies . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade with Christophorson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dissolve . But the common reading may stand , provided after the words Saviour of us all , a Colon be placed , as S r Henry Savil hath noted at the margin of his Copy : and so 't is poynted in the Kings Copy . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Socrates , book 1. chap. 8. and in Nicephorus , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intent . But Gelazius Cyzizenus , chap. 28. has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most intent . With Socrates agrees the Fuketian Copy , and the Kings Sheets . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Socrates , Gelasius , and Nicephorus , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Exposition . a That is , the draught of the Creed , the Canons , and the Synodick Letter . For all these were confirmed by the Subscriptions of every one of the Bishops . They who besides these three , think that the Acts of the Nicene Synod were put into writing , are very much mistaken . For Eusebius says in express words that nothing was committed to writing , except those matters which had been Decreed by the common consent of the Councill ; and he affirms , that those things were confirmed by the Subscriptions of all . Indeed Baronius at the year of Christ 325. chap. 62. says that the Acts were written by the Nicene Synod , and has affirmed that that is expressly recorded by Athanasius in his book de Synodis . But Baronius was imposed upon by the Latine Version , which runs thus ; Tom. 1. pag. 873. quòd si ad hanc rem usus Synodi de●ideratur , supersunt Acta patrum , nam neque in hâc parte negligentes fuere qui Nicaeae convenerunt , sed ita accuratè scripscrunt , &c. But if the use of the Synod be wanting to this matter , the Acts of the Fathers are to be had . For those convened at Nicaea were not negligent even in this matter , but wrote so accurately , &c. But in the Greek Text there is no mention of Acts ; for thus it runs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Writings of the Fathers are to be bad ; to wit , the Creed , the Canons , and the Synodick Letter . There is another passage of Athanasius , in his Epistle de Decretis Nicaenae Synodi , pag. 250. whence it may be manifestly gathered , that there were no Acts written . For thus he speaks : Quandoquidem tua dilectio ca nosse desiderat quae in Synodo , &c. In as much as your love desires to know those things which were done in the Synod , I have made no delay ; but have forth with signified to you whatever was done there , &c. Now , if the Acts had been taken in writing by the Notaries ▪ Athanasius had done enough , had he transmitted those Acts to his friend . Vales. a These words must be interpreted favourably . For the twentieth year of Constantine's Empire was not yet compleated , nay scarce begun . For the twentieth year of his Reign began on the eight of the Calends of August , when Paulinus and Julianus were Consuls , which was the 325 th year of Our Lords Nativity . But the Nicene Councill was celebrated on the twentieth of the month May , in the same persons Consulate , as Socrates writes in the thirteenth chapter of his first book , or rather on the 13 th of the Calends of July , on the 19 th day of the month Desius , which by the Romans is termed June , as it occurs in the Acts of the Chalcedon Councill , in the Alexandrian Chronicle , and in the Collectio Cresconiana . Which I think to be truer . For if we suppose the Nicene Councill to have been convened on the 20 th day of May , too narrow a space of time will be left for the transacting of those affairs which Constantine performed after his Conquest of Licinius . Licinius was vanquished in the last Battle at Chalcedon , on the year of Christ 324 , on the 15 th of the Calends of October , as 't is recorded in Idatius's Fasti , and in the Alexandrian Chronicle . On the day following Licinius , who had betaken himself to Nicomedia , surrendred himself to Constantine the Victour . After this Constantine made his Entry into Nicomedia ; whilst he made his residence in that City , and hastned to take his progress into the Eastern parts , he received the news concerning the dissention of the Alexandrian Church and all Egypt , on account of the Opinion of Arius and the disturbances of the M●letians , as he himself writes in his Letter to Alexander and Arius . And in the first place he sent Hosius with his Letters to Alexandria , who by his authority might compose the Tumul●s the●e . But after Hosius had staid some time at Alexandria , he returned to Constantino●●e without having effected any thing . All which businesses could not any wise have been done within less time than three months ▪ Further , when Constantine saw the mischief increase daily , he resolved upon convening a Generall Councill of Bishops , that thereby he might restore Peace to the Church . In order thereto he dispatch't away the Veredarii ( Couriers ) and Agentes in Rebus ( Messengers of the Emperour ) thorowout all the Provinces , who might call together the Bishops to Nicaea of Bythinia . Let us suppose therefore , that the Veredarii had brought the Emperour's Letters to each of the Bishops in the month March : 't is scarce credible that the Bishops could come into Bythinia from the most distant Countries as well of the East as West , before the month July ; especially , in regard they were conveyed thither by Land , not by Sea , as Eusebius tells us chap. 6. The Greeks do usually term the seventh Sunday after Easter , that namely which immediately precedes Whitsontide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunday of the holy Fathers , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 318 holy Divines which were at Nicaea ; as we are informed f●om The Typick of the Monastery of Saint Saba . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the same manner he joyns them both together a little above , where he speaks of Constantine's entrance into the Synod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Hastati , or the Protectors who carried Spears . Themistius in his Oration to the Emperour Jovian , writes that he went an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a Spear-Carrier ) against the Persian , that is a Protector Domesticus , as we understand from Amm. Marcellinus . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Scutati , Shield-Bearers ; to wit , Souldiers who were under the Command of the Magister Militum praesentalis , or Master of the Milice who lived at Court or in the presence of the Prince . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the Emperour , as Christophorson seems to have read ; and so 't is plainly written in the Fuketian Copy . Theodoret confirms our Emendation ( book 1. chap. 11. ) in these words , which do wonderfully explain this passage of Eusebius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having ordered many Stibadia to be made ready , He feasted them all in one and the same place ; the more honourable of them he took to his own Table , but distributed the rest upon other Stibadia . A better Scolion could not have been placed at Eusebius's words . Those which Euscbius had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for so 't is to be read from the King 's and the Fuketian Copy ; ) Theodoret calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is Stibadia or Accubita . Nicephorus's Translatour renders it toros , which is ill done . Nor has Theodoret's Translatour done better in translating it S●des , Seats . Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Bed lying on the ground , an Accubitum . The words of Juvenal's Scholiast at the fifth Satyr , are these ; apud veteres Accubitorum usus non erat , sed in Lectulis Discumbentes manducabant , amongst the Ancients there was no use of the Accubita , but they lay down upon little Beds and eat . Vales. * That was heretofore the usual posture at Feasts . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on both sides . Than which Emendation nothing is more certain ▪ Eusebius says that the Stibadia were placed on both sides of the Imperial Hall , whereon the Bishops might lie down ; but , that the Emperour's Stibadium was in the midst , whereon he lay down together with the more honourable Bishops . After the same manner in the Nic●ne Synod , the Seats whereon the Bishops sate were placed on both sides : but the Emperour himself sate in the midst on a golden chair , between the two rows of the sitting Prelates . The Tribunal of the nineteen Accubita at Constantinople was some such like thing , made in imitation of this Constantinian Feast , as I think . Vales. See Evagr. book 5. chap. 13 ▪ note ( a. ) * Multitudes , or , people . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theodoret and Nicephorus the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in order to , &c. Vales. † Or , To a consent of unity . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words of Constantine , Athanasius seems to have had a respect to , when ( in his Book de Synodis Arimini & Seleuciae , pag. 873. ) he observes that the Fathers of the Nicene Synod spake one way in their exposition of the Faith , another in their defining the day of Easter . For in this business they made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased , or , it was thought good . But in their Exposition of the Faith they did not in any wise say placuit , it pleased , but ita credit sancta & Universalis Ecclesia , the holy and Universall Church believes thus . 'T is certain , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Athanasius mentions , is not found in the Synodick Letter , but in this Letter only of Constantine's ; which any one might conjecture , was not without reason taken for the Synodick Letter . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Nation . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usage , with Christophorson and Gruterus . We have noted the same fault in his Eccles. Hist. In the Kings Sheets and S r Henry Savils Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usage . Vales. * Or , Completion of this observation . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Gelasius and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a decent Law. But Socrates and Theodoret defend the common reading . Vales. d For they who celebrate the Lord's Pascha with the Jews , seem to be conscious of that wickedness which the Jews committed against the Lord. But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opinion ; with whom I agree not . Vales. In Socrates , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostile or Adverse . * Or , Violence . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates , Theodoret , Gelasius , and Nicephorus have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which I like not . For 't is rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f Whereas the Paschal Neomenia ( or New-moon ) of the Jews began from the fifth day of the moneth March and was ended on the third of April , hence it sometimes hapned , that their Pascha began before the Aequinox . So they kept a twosold Pascha in the same year , ( if you understand the Solar or Julian year , ) to wit , from the Vernall Aequinox of this year to the Vernall Aequinox of the year following . Ambrosius says the same in his Epistle to the Bishops of Aemilia , where he writes , that the Jews sometimes celebrated the Pascha on the twelfth month , that is , according to the Latines or Orientals . For the Jews never celebrated the passover on that month which amongst them was accounted the twelfth , but on the fourteenth day of the first month . Further , this repetition or doubling of their passover which Constantine objects against the Jews , seems to me not at all momentous . For the Jews might have retorted against the Christians , namely that they celebrated Easter twice in the same year , if we understand the year current . For let us suppose , that this year Easter was celebrated on the tenth of the Calends of May ; on the year following it must necessarily be kept sooner . And so there will occur two Easters amongst the Christians within the space of one year current . Which nevertheless will not happen , if you count the year from the Aequinoctial Cardo to the Vernal Aequinox of the other year . See Epiphanius in Haeres . Audian . and Petav. Animad . p. 294. To whom add Aegidius Bucherius de Paschali Judaeorum Cyclo , cap. 3. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theodoret and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what reason therefore , &c. so 't is also in Socrates and Gelasius . From whom the following words must be amended in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your prudence . And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in no likeness . Although in those writers I have mentioned , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likness of any thing . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon no pretence . Further , the Authour of the Apostolick Constitutions . ( book 5. chap. 16. ) seems to allude to these words . Which any one will confess , who compares that place with these words of Constantine . Vales. h He means the head [ or beginning ] of the Fast , which by the Quartodecimani was begun at one time ; by the other Christians , at another . Indeed , the following words concerning the days after Easter , do inform us that these words are to be understood concerning the held of the Fast. Otherwise it would be a superfluous Repetition . But if any one had rather understand these words concerning the end of the Lent fast , I shall not gainsay him . See Chrysostome in his Homily against those who fasted the first day of Easter , pag. 714. Vales. * In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nation . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Socrates , Theodoret , Gelasius and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these reasons . But it would be better thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is above . In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on this account , and so 't is in Turnebus's Copy . Vales. b Every one sees , that the words are misplac't here . 'T is righter therefore in Gelasius , thus , The Britannia's , Egypt , and the Libya's . Socrates has Libya ; which reading I like best . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theodoret and Gelasius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which displeases me not , provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , diligens supputatio , an exact reckoning ; whence 't is termed Computus Paschalis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in another sense , in the Synodick Letter of the Nicene Council , where it treats concerning the cause of Meletius . For 't is there taken for the rigour of the Law , and 't is opposed to equity or a dispensation . Vales. See Socrates , book 1 chap. 9. note ( b. ) d The Jews are termed persidious and perjured men , who , whenas they acknowledged no King or Lord besides God , afterwards denied the same [ Lord , ] and attested they had no other King but Casar . Vales. e After these words , there was a whole line wanting in Robert Stephens's Edition ; which 't was easie to have made good from Socrates , Theodoret , Gelasius , and Nicephorus , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein there is no mixture of [ or converse with ] strange errour and impiety . This is what Constantine had said above at chap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where see what we have remarked at note ( d. ) For Christophorson in no wise understood these words . Vales. * Or , Be perswaded by those things written by the Synod . † Or , Grace . a This opinion of Constantine concerning the authority of the determinations of Synods , is to be taken notice of . There is another place like to this , in a Letter of the same Constantine to the Bishops after the Council of Orleance . Dico enim ut se veritas habet , &c. For I speak , as the truth is . The judgment [ or , determination ] of the Bishops [ or , Priests ] ought so to be esteemed , as if the Lord himself sate and judged . For they may not think any other thing , or judge any other thing , but what they are taught by the Instruction of Christ. Vales. b From this place it may plainly be gathered , that this Letter of Constantine's was written to the Bishops who had not been present at the Synod . Indeed , the Letter is inscribed To the Churches . But , by the name of the Churches , the Prelates are to be meant . For The Church consists in the Prelates , as Honorius says in the Appendix to the Theodosian Code . Vales. c This is an Expression peculiar to the Christians ; who when they spoke to any one of their Brethren , either by word of mouth or Letter , were wont to say Your charity or Your Love. Nothing occurs more frequently in the Epistles of the holy Fathers , so that we need not heap together instances . So Athanasius expresses himself in his Epistle concerning the Decrees of the Nicene Synod , a passage whereof we have quoted a little before . But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dispensation ; nor did he understand the meaning of this place . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by your actions . I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our , as the reading is in Socrates , Theodoret , Gelasius , and Nicephorus . 'T is certain , Constantine in his Letters is went to boast , that the Divine Majesty by his Labour had destroyed the Tyrants who persecuted the Church , and had freed the whole world from the superstitious worship of Damons . Vales. * Or , Actions . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this place , as 't is apparent from his Version . For he renders it thus ; Edictum , quod idem pondus habebat & autoritatem cum hâc Epistolâ , Imperator in singulas misit Provincias : An Edict , which had the same weight and authority with this Letter , the Emperour sent into each Province . But Eusebius mentions no Edict , but only a Letter sent to the Bishops . Christophorson thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an Edict , which was a great mistake . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but a Transcript of a Letter ; which Graecians do likewise term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we in the vulgar Idiome call it Copiam , a Copy ▪ Eusebius says therefore , that Constantine sent a Copy of this Letter into all the Provinces , or , ( which is the same thing , ) that he sent this Letter written from the same Copy to all the Provinces . Further , the Reader is to be advertised , that the Title of this chapter was put in a wrong place , in regard it belongs to the conclusion of the foregoing Letter , as any one may see . This Title therefore must be placed above , before these words Since therefore these things , &c. as 't is in the Fuketian Copy . And there we have set it . Vales. * Or , Concerning Concord . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Translatours understood not this expression . For Portesius renders it thus , ex composito verba fecit ad Episcopos . Christophorson in this manner , Scrmonem apud Episcopos de rebus ordine dispensandis instituit . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more than , Valedixit , he had farewell , or took his leave of . Menander , or rather Alexander Rhetor , ( in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 624 , ) writes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Sophists termed an Oration ▪ wherein the Scholastici ( when the course of their studies was compleated , ) departing from Athens , and about to return into their own Country , attested their grief in reference to their going away : or when any one going from home , resolved upon a journey to Athens . The same Authour in his chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives us the method of such Orations : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that bids farwell , pretends himself grieved on account of his departure . Moreover , throughout the whole chapter he every where uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for valedicere , to bid farwell . And he says , that this sort of Oration was first invented by Homer , in whom Ulysses bids farwell to the Phaeaces . But Natalis Comes who translated Menander Rhetor into Latine , renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjunctivam Orationem , an adjunctive Speech , and translates those words I have cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. adjungens , &c. adjoyning , &c. Than which nothing can be more foolish . But with Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is valedicere to bid farwell . Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Eusebius uses it in the end of this chapter , and in the First Book , chap. 21. where he speaks concerning the death of Constantius Chlorus . There is an Oration of this sort extant , made by Gregory Nazianzene in the convention of the 150 Bishops ; which Oration has this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in this Oration Gregorius bids sa well to the Constantinopolitane Church . Suidas therefore is right in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , as to what the same Suidas adds , that Origen was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that he is much out : for Origen was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Epiphanius attests , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Raise , or , advance . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It would be better , were it made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some words seem to be wanting here . Indeed these Books are imperfect in many places , as we have already noted diverse times . Now , this place may not unfitly be made good thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which persons we must take the greatest care , and ought to do all things , in regard , &c. For these words are spoken concerning the Pagans , of whom Constantine had made mention just before , when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those , who are ready to blaspheme the Divine Law. Constantine says therefore to the Bishops , that their chiefest care ought to be , least by their dissentions the Pagans should be provoked to contemn and deride the Christian Religion . For , that it behoves us , to take the greatest care imaginable of them , and to do all things , whereby they might be recalled to the true faith and salvation . But , that they might easily be saved , and come to the knowledge of the truth , if our matters might seem blessed and admirable to them . Wherefore , that every one of them ought to be allured to our side by various ways and arts . Then he makes use of an instance of Physitians , who that they may restore health to the sick , devise all things which they believe may be of advantage to them . These words , 't is certain , the Translatours understood nor , in whose Versions the Reader will find all things contrary . To this place is to be referred a passage of Eusebius in chap. 58. of this book , where he says that the Emperour Constantine gave a great quantity of Gold to the Churches for the maintenance of the poor , in regard he was desirous , that all men should be invited , even this way also , to embrace the doctrine of the saving faith ; according to the example of the Apostle , who in his Epistle to the Philippians says these words , whether in pretence , or in truth , Christ is Preached . Further , in the Fuketian and Savilian Copies , and in Turnebus's Book , this whole place is written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which questionless is the true reading . This only I would have mended , that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and afterwards , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to partake of the doctrine of the salutary Faith ; in which sense 't is taken by S t Paul , where he says , that God would have all men to be saved , and come to the knowledge of the Truth . This verb is in this sense proper to the Christian Religion . In which signification nevertheless , the Philosophers of the latter age used it , as I remember I have read in the Commentaries of Proclus on Timaeus . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is rather to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was made use of a little before ; and we have rendred it accordingly . But the Fuketian Copy has opened to us the true reading , wherein 't is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But I suppose you are not ignorant , that , &c. And so Turnebus had mended it at the margin of his Book , from a Manuscript Copy . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A new and unusual word ; instead whereof it ought , as I think , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allowed . The meaning of this passage is the same with that we have set in our Version . For Constantine says , that the Pagans are wont to be converted to our Religion on various accounts and occasions . That some are drawn by the hope of food , namely because of the Aims of the Christians . Others , by the hope of Patronage ; to wit , on account of the authority of the Bishops , who could do much with the Emperour and Grandees at Court. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patronage , Protection , or Favour , as I have noted at Amm. Marcellinus ; which term John Chrysostome makes frequent use of . In the excellent Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , and this whole place is thus worded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For some rejoyce as 't were on account of food : others are wont to run under those who are possessed of [ or , have procured ] Patronage . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketian Copy and S r Henry Savil's have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lovers of true discourses . And in the same manner 't is mended in the margin of Turnebus's Book . But the common reading ( exprest in our Version ) pleases me best , by reason of those words which immediately follow , to the end a tautology might be avoided . A little after , the Fuketian Copy and the Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one Body ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the common Editions . In the same Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For which reason they ought to fit and conform themselves to all men ; not as 't is commonly Printed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , A friend of truth is rare . * Or , Brave exploit , viz. the union of the Church . * Or , In relation to Peace . † Or , Cherished . † Or , His own writing . * Or , Piously . † Or , Partly . ‖ Or , Multitudes . a Indeed , Eusebius did afterwards perform what he here promises ; and in a peculiar volume comprized all the Letters and Sanctions of the Emperour Constantine , which bore a reference to the Catholick Faith. This I am informed of from the Medicaean Copy ; wherein , at the close of his Eccles. Hist. Constantine's Letter to the Palestinians is written out , which Eusebius hath recorded in the foregoing book , and after the foresaid Letter these words occur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Let these things therefore be here placed by me . But come on now ; let us from another head [ or , beginning ] gather together the Laws , and all the Letters of our Pious and most mild Emperour [ written ] in defence of the true Religion . Vales. ‖ Or , Body . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word ought , I think , to be expunged , as being superfluous ; unless it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on account of its memorableness . It may also be worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Turnebus at the margin of his Copy hath made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a I supposed the word their was to be referred to the women which came early to the Sepulchre of our Lord. But Christophorson referred it to those stony and incredulous persons , concerning whom Eusebius hath spoken a little before ; which I approve not of . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , from what place soever they could get it . Vales. * Or , Cover . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred this place very ill , in this manner ; tum detestabiles ibi victi●●as super impuras aras immolar● , also to offer detestable victims there upon impure Altars . But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sufficiently shew , that E●sebius speaks not here concerning Victims or Beasts killed in Sacrifice , but concerning Libations ; to wit , Wine , Milk , and the like , which the Heathens offered to their Gods. Besides , 't is wholly absurd , that Victims should be killed upon the Altars . For Sacrifices were killed by , not upon the Altars . This is a known Verse of Ovid ; Rode caper vitem . Tamen hinc cùm stabis ad aras , &c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is imperfect , of which sort very many occur in these Books of Eusebius . It may , as I think , not unfitly be made good in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in the like manner as 't is impossible , &c. Indeed , Eusebius's following words do most plainly confirm this our emendation . But Christophorson has confounded all things here , as 't is apparent from his Version . Vales. † Or , Own. * Military Commanders . † Or , Matters . * Or , Daemons . * Or , Of the Holy Sepulchre of the Holies . † Or , Instead of ; he means the heap of earth wherewith the Heathens had filled that place . ‖ Or , Evidence . * Or , Overwhelmed with . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must doubtless be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Christophorson perceived not . The meaning of the place is this , that that restitution of the Lord's Sepulchre after so many ages , did really confirm the Resurrection of our Lord. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which manner Turnebus had likewise mended it at the margin of his Book , from a Manuscript Copy . In the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henry Savil had noted at the margin of his Book , that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , The saving Doctrine of the Faith. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Socrates , Theodoret and Nicephorus , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I think to be truer . Vales. b Constantine here terms Licinius the publick Enemy ; after whose destruction , he says , the sacred Sepulchre of Our Lord , which before had been concealed , was brought to the light and sight of men . Licinius was slain on the year of Christ 326 , as 't is recorded in Idatius ' Fasti. And on that very year , when Helena was come to Jerusalem , the Sepulchre of Our Lord was found . By the name of Publick Enemy , the Devill might also be meant here , were not this contradicted by the following words . For the Devill was not then finally vanquished and overcome , when the Sepulchre of the Lord was cleared from the filth and rubbish which covered it . Besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , slaughter , is more appositely spoken of Licinius , than concerning the Devill . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rend ed it accordingly . Vales. * The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith , authority , or credit , is wanting here ; which we have inserted from Socrates booke 1. chap. 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is to be mended from Socrates and Theodoret. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place must likewise be mended from Socrates , Theodoret , and Nicephorus , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deputy to the most Famous the Praefecti Praetorio . There a●e indeed two Laws of Constantine extant in the Theodosian Code , the one in the Title de Usuris , the other in that de Haereticis , written to this Dracilianus . The former has this Inscription ; Imp. Constantinus Aug. ad Dracilianum agentem vices Praefectorum Praet . It was published at Caesarea in Palestine on the fifteenth of the Calends of May , in the Consulate of Paulinus and Julianus . But the second is said to have been published on the Calends of September ▪ at Generastum , Constantinus Augustus the seventh time and Constantius Caesar being Coss. That is , on the year of Christ 326. On which year also Constantine wrote this Letter to Macarius Bishop of Jerusalem . Further , 't is to be noted , that the Praefecti Praetorio are here termed Clarissimi , most famous . For they had not yet received the dignity of the Illustrissimate , [ or the title of most Illustrious . ] Moreover , in other of Constantine's Laws , the Praefecti Praetorio are stiled clarissimi , as it occurs in these Books . But , as the Praefecti Praetorio had only the Title of Clarissimi in Constantine's age , so the Vicarii [ Deputies ] of the Praetorian Praefecture were stiled only perfectissimi [ most perfect ] in the times of the same Constantine ; as a Letter to Probianus Proconsul of Africk informs us . See Athanasius's Apologetick to Constantius pag. 794. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the form and delineation of the future work . In which sense 't is taken also in the Letter of Himerius the Rationalis of Alexandria to the Praefect of Mareotis , which Athanasius records in his Apologie , pag. 803. For , after he had said , that Augustus and the Caesars had permitted Ischyras to build a Church in his own Village , he commands the Praepositus of that Village , forthwith to draw a Modell of the future Building , and send it to his office . See Socrat. book 1. chap. 9. note ( x. ) Vales. c This whole sentence is wanting here in the Greek Text of Eusebius . It occurs in Socrates book 1. chap. 9 ; in Theodoret book 1. chap. 17 ; and in Robert Stephen's Edition also at the said places of Socrates and Theodoret : but at this place 't is left out in Robert Stephens's Edition . 'T is inserted here in Valesius's Version ; from whom , and the forementioned authorities , we have put it into our Translation . * Or , Inside of the Roof . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Roofs of Churches were usually adorned two ways . For they were either beautified with Lacunariae , Embowed or Fretted-Roofs , or else wrought with Mosaick-Work . As to the Lacunaria , this place of Constantine is an evidence . Concerning the Mosaick-Work , Procopius is to be consulted , in his first book de Fabrick Justiniani , where he describes the Church of Saint Sophia . Now the Lacunaria were usually adorned two ways . For either they were gilded ; or painted , which Pausias was the first inventer of , concerning whom Pliny ( book 35 , chap. 11 , ) writes thus : Idem & Lacunaria primus pingere instituit : nec cameras ante eum taliter adornari mos fuit . Isidorus ( book 19. of his Origines , ) writes thus ; Laquearia sunt quae camcram subtegunt & ornant ▪ quae & Lacunaria dicuntur : quòd Lacus quosdam quadratos vel rotundos ligno vel gypso vel coloribus habeant pictos , cum signis intermicantibus . Which place of Ifidor●● , Salmasius does without cause find fault with , in his notes on Flavius Vopiscus , pag. 393 ; where he denies that Lacunaria were ever put under Roofs . But Pliny in express words affirms that very thing , as also Constantine in this Letter . The Old Authour of the Questions upon the Old and New Testament , at Question 106 , has these words ; Sicut enim ad ornamentum domus pertinet , si camera ejus habeat auro distincta Laqucaria , &c. Vales. † Or , Fretted . ‖ Or , Adorned . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place I followed the punctation of Theodoret and Nicephorus , who after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gilded with Gold , set a point . All the Translatours likewise before us did the same , saying Musculus . But if any one had rather place the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus [ what remains , or , the rest of the Building , may be also guilded with Gold. ] Then it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Besides , Your Holiness as soon as may be shall inform . as the reading is in the Fuketian Manuscript and in S r Henry Savil's ●opy . Vales. * Or , Word . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius uses the same words in his Panegyrick concerning Constantine's Tricennalia , towards the latter end of chap. 9. Nor has Christophorson translated it ill in both places , thus , Salutare Christi Monumentum , the Salutary Monument of Christ. Indeed , above at chap. 28 , Eusebius terms the Sepulchre of Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Martyrium or Monument of Our Saviour's Resurrection . Moreover , Cyril of Jerusalem , in his fourteenth Catechesis , writes that the place of Our Lord's Passion and Resurrection is termed The Martyrium . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words of Eusebius , Socrates has written out at chap. 17. book 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But the Emperour's Mother erected in the place of the Sepulchre a most magnificent Church , called it New-Jerusalem , building it opposite to that Old deserted [ Jerusalem . ] Which words of Socrates are to be observed with more of attention . In the first place he attributes that to Helena , which Eusebius says was done by Constantine . Wherein he has followed the Authority of Rufinus , who ( book 1. chap. 8. of his Eccles. History ) writes , that this Church was built at Jerusalem by Helena . Now , although it be of small moment , whether Helena at the charge of the Emperour Constantine , or Constantine himself by the care and diligence of his Mother Helena , be said to have built that Church : yet 't is better to follow Eusebius's opinion ; in regard he was both present at the things themselves , and also produces Constantine's Letter concerning the building of that Church . 'T is to be remarked also , that what Eusebius had worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at the Martyrium of Our Saviour ; that is thus expprest by Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the place of the Sepulchre . But , what Eusebius had expressed in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the New-Jerusalem was built ; that Socrates words thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. erected — a — Church , called it New-Jerusalem , building it opposite , &c : where any one may see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called it , must be expunged . For that Church was not termed New-Jerusalem , as the Translatour thought , and before him Nicephorus ; but it was called The Martyrium , or The Basilica Constantiniana , and Anastasis . Eusebius therefore and Socrates do say only this , that Constantine or Helena , having erected that Church which was a great and stately Structure , built the New-Jerusalem over against that old one , which heretofore had been ruined by the Romans . Which is most true . For from that time , the City Aelia , its true and old name being by degrees abolished , began to be called Jerusalem by the Christians ; whenas notwithstanding , it really was not Jerusalem , in regard it had been erected in another soil , and was built by a Roman Emperour ( who then was the bitterest Enemy to the Jews , ) with that design and intent , that the Gentiles might inhabit it ; but , that the Jews might be driven at the greatest distance from its entrance . Further , I doubt not but Eusebius alludes to that place which occurs in the Revelation , chap. 21. vers . 2 ; And I — saw the Holy City , New-Jerusalem coming down from God out of Heaven , prepared as a Bride adorned for her husband . Vales. * Or , Last . † Or , The Salutary Victory over death . ‖ Or , With rich and abundant Honours , or Glories . * Evangelized . * Or , Distinguished . * Floor , or , Bottom . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He seems to mean Marble , or at least polisht stone like to Marble . So in the following chapter Eusebius uses these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the same . But Christophorson has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eximious Stone : Portesius translates it excellent Stone ; not well , as I think . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Atria ( Courts ) of Churches consisted usually of four Porticus's , placed in form of a Quadrangle . In the midst there was an open place , such a one as we now a days see in the Cloysters of Monks . Eusebius informs us hereof , in the description of the Church at Tyre , which occurs in the Tenth Book of his Eccles. History . But in the Church at Jerusalem , the Frame or Composure was different . For there were only three Porticus's there , placed at the three sides . But in the fourth side , which was directly opposite to the Sepulchre at the rising Sun , instead of a Porticus there was the Church it self , as Eusebius informs us in the following chapter . Which seems to have been done for this reason , that the Church it self might be enlightned with a larger light , no Porticus on the outside giving any hindrance to the lights . Vales. † Or , Ran out . * Or , Of the Temple of the Church . † Or , Royal Church . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Ancients adorned walls with cut Crusts of Marble of a different colour , as I have noted at book 28. of Amm. Marcellinus , pag. 363. Such Crusts of Marble as these they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Gregor . Nazianz. in Orat. 32 ; and in His Carmen Anacreonticum ad animum suum . Vales. * Or , At the Roofs themselves above . † Finished , or fitted . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , Hesychius and the Authour of the Etymologicon do inform us ; who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Tabellae , tecta laqueata , Tablets , Embowed Roofs . Eusebius uses the same word hereafter at chap. 49. Hence therefore it appears , that the Roof of the Church was on the inside covered and adorned with a Lacunar [ or Embowed Roof ▪ ] according to Constantine's thoughts about it , as he attests in his Letter to Macarius . For on the outside it was covered with Lead , to keep off showers . Therefore the Roof must necessarily have been framed of Stone , which might bear up the Lead laid upon it . Vales. ‖ Or , Continued junctures . * Bright , or clear . a There were four Porticus's in the Jerusalem-Church ; to wit , two at each side of the Church . For that 's the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides , the following words do manifestly evince this . For , of these Porticus's Eusebius says some were in the front of the Church , that is more outward ; but others more inward . In the same manner there were four Porticus's in the Church of the Apostles which was in the City Rome , as Prudentius attests in the Passion of the Apostles ▪ in these Verses ; Subdidit & Parias fulvis laquearibus Columnas Distinguit illic quas quaternus orod . The same Prudentius in the Passion of Hippolytus , writes thus concerning the Church of Saint Hippolytus : Ordo columnarum geminus laqucaria tecti Sustin●t , auratis suppositus trabibus . Adduntur graciles tecto breviore recessus , Qui laterum scriem jugiter exsinuent . The same Form may be seen in the greater Churches amongst us , where four Orders of Pillars do make two Porticus's on both sides . Further , such Porticus's as these seem to be termed gemellares in the Itinerarium Hierosolymitanum . Interius verò civitatis sunt piscinae gemellares quinque Porticus habentes . In which place nevertheless , 't is doubtfull , whither the pools themselves , or the Porticus's are to be termed gemellares . And 't is better to understand the pools to be gemellares . For there were two Pools , as Jerome relates in his Book de Locis Hebraicis , where he treats of Bethesda . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it Xystos , which is ill done . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by a Synecdoche made use of to signifie Porticus's . Hesychius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pillars which are set against [ or , turned towards ] a wall . But Christophorson referred those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. at both the sides of the double Portius's , &c : whereas , after the word sides , a comma is to be placed , as the reading is in the King 's and Fuketian Manuscript ; and those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the sides of the Church are meant here ; which is confirmed from the Tenth Book of his Eccles. History , where he describes the Church of Tyre in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Cloysters [ or , Porticus's ] on both sides of the whole Church . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius has treated above concerning the Porticus's of the Atrium . Now he speaks concerning the Porticus's of the Church . And in the first place he says , that at each side of the Church there were two Porticus's . Then he tells us , that those Porticus's were partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which I so render , as that those Porticus's had two Roofs ; and that some of them were equal to the floor of the Church it self ; but that the other Porticus's were placed above them ; such as we see in our Churches . Porticus's of this sort the Ancients termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , double-roof't . Gregory Nazianzene ( Orat. 19 , pag. 313 , where he describes a Church built by his own Father , ) has these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , rising to an height with the beauties of pillars and double-roof't porticus's . For in that place of Gregory it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word , which Billius perceived not . We may also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under-ground-porticus's . For in Temples , Porticus's of this sort were wont to be built , which Aristides ( in his Oration de Cyziceno Templo ) calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where he also says , that that Temple was threefold , partly subterraneous , partly in the open air ; but , that the middle part of it was fitted for daily uses . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , the outermost Porticus's . So in the 10 th book , speaking of the Fountaines that were before the doors of the Church at Tyre , he says they were opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the front of the Church . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At the margin of the Moraean Copy 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same with which is the reading in Gruter's Book . It might also be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in regard the Fuk. and Savil. Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that reading is to be preferred . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it postes , posts ; extreamly ill : Portesius translates better , pilas , piles . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , Procopius informs us in Book 1. de Fabricis Justiniani , where he describes the Church of Saint Sophia ; to wit , hills or heaps of stone , which he compares to certain Rocks that underprop't the Apsis [ Bowing of the Arch't Roof . ] The latter Grecians have termed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Meursius has remarked in his Glossary . They were therefore stony piles , so called as I think from their figure , because they were four-corner'd , like pessi or pessuli , bars or bolts . Now , the inner Porticus's , which were next to the sides of the Church , were therefore underprop't with these pessi , because they bore up the Roof of the Church on each side ▪ which Roof in height exceeded all the rest . Vales. ‖ Or , Gates . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so he calls the Altar of the Church , because it was built in the form of an Hemisphaere . Hence 't is that he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head of the whole Work. For Churches were therefore built , that upon the Altar an unbloudy Sacrifice might be offered to God. A little above Eusebius has termed the Sepulchre of our Lord the Head of the whole Work : but now he gives the Altar of the Church that name ; which two differ widely one from the other . For the Sepulchre of our Lord is therefore called the Head of the whole Work , because it was the beginning and entrance [ or , porch ] as 't were of the whole Fabrick , and because for the sake of that , Constantine built the whole work . But the Altar of the Church is termed the Sum of the whole Work , in regard the whole Work had a reference to that , and that was the Complement of the whole Structure , without which the Church was imperfect . Further , Eusebius has improperly stiled it The Hemisphaere , instead of the Hemicycle , or rather The Hemicylinder ; of which form the Altar of Saint Sophia was , as Procopius informs us Book 1. de Aedificiis . In Turnebus's Book at the margin 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in a more modern hand . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is the same as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the top . The Hemisphaere was stretcht from the bottom to the top of the Church . And in the bottom there were twelve pillars , placed in a semicircular form . Procopius ( book 1. de Aedificiis ) confirms this explication , where he describes the Church of Saint Sophia : whose description it will be pleasant to compare with this Narration of Eusebius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be expounded in the upper end or top of the Church , that so the meaning may be , that the Altar was not placed in the middle of the Church , but at the upper end or top of it . Vales. * Continued , or prolonged . † Or , Crowned . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson is grievously out , in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portas atrienses , the Gates of the Atrium ; as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Area , a Court or Court-yard . For that which in the Contents of this Chapter is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Text of the Chapter is by Eusebius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He makes use of the same term in his description of the Church at Tyre , in the Tenth Book of his History , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle space he l●st open ; see book 10. chap. 4. note ( u. ) Christophorson renders it aream , which is not ill done . Portesius and Musculus translate it subdivale spatium , a space that is vacant or abroad in the Air , which is in my judgment better Latine . For the Latins called a clean place wherein Corn was threshed , Aream ; but not those which now a days we term Curtes : yet use has prevailed , that Area should be called Curtes . Graecians likewise term Curtis ( wherein Hens are fed and Oxen stalled , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Apollonius informs us in book 3. Argonautic . pag. 134 ; and his Greek Scholiast , and Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Areae of Churches are mentioned in Law 4 Cod. Theod. de his qui ad Ecclesias confugiunt . Ut inter templum quod parietum descripsimus cinctu , & Januas primas Ecclesiae , quicquid fuerit interjacens , five in cellulis , five in domibus , hortulis , balneis , areis atque porticibus , confugas interioris templi Vice tueatur . The Greek Constitution there related runs thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Areas . This Law of Theodosius is related in book 7. Capitular . Caroli M. Tit. 125 ; where nevertheless , instead of areae , atrium is made use of . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Musculus seems to have read ; and then it must be rendred thus , proceeding from hence to those passages which lie , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson and Musculus render it right , Atrium . Indeed , the Old Translatour of the Gospell , whereever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs , renders it Atrium . Besides , in the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded Atrium . Victorinus Petabionensis on the Revelation of Saint John , says , Aula atrium dicitur , vacua inter parietes area , Aula is termed Atrium , an empty Space between walls . Yet Isidorus ( book 5. Origin . ) distinguishes Aula from Atrium : But I agree rather with Victorinus . In the Itinerarie of Antoninus the Martyr , there is mention of the Atrium of the Constantinian Church . Further , notice is to be taken , that in the Contents of this Chapter , Exhedrae is made use of instead of Aula . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words seem to be transposed here ; which I would rather read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which place there were first the Atrium , then the Porticus's on both sides . For to those who went out of the Church , first of all occurred the Aula , then the Porticus's on the right and left hand of the Atrium , and after that the Porch . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before the greater Churches , for the most part there were streets , wherein was kept a Market of things vendible , on the Festival of that Martyr to whom the Church was dedicated . Which thing the Ancients therefore observed , that the sight of the Porches might be fairer , and that there should be nothing which might hinder their lights . So at Rome , before the Church of the Apostles there was a Street , as Prudentius attests . At Alexandria also , there was a Church at the great Street , as Athanasius informs us in his Epistle ad Solitar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Scholion added to explain the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unless you had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then it must be rendred thus , in the very midst of the broad Street , being most &c. Vales. * Or , Sight . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the things seen within , as 't is mended at the margin of Turnebus's Copy . Vales. * Sacred Presents , or , Gifts . † Or , Rich. ‖ Or , Beauties . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cut . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ennobled , or , Honoured ; as the reading is in his Panegyrick concerning Constantine's Tricennalia , chap. 9 ; where the same words are repeated . Vales. * Or , Mystick . † Or , Honours . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as I found it written in the Fuketian Copy , and in the Kings Sheets . Vales. b Besides Eusebius's testimony , there are many things which perswade us to think , that Helena the Mother of Constantine was a woman of a singular prudence . For , whereas she had the Emperour Constantine always obedient to her , even to the very last day of her life ; this very one thing is an argument of her singular prudence . This also was an evidence of her great wisdome , that she abused not the riches of her Son , and the height of the dignity of Augusta , to Luxury and Voluptuousness ; but with her own liberality succoured the Provinces , Cities , and private persons . And whereas she entirely loved her own Grand-children the Sons of Constantine , she took care of this above all , that no one of Constantius's children brethren to Constantine , should snatch the Empire from them ▪ Wherefore , as long as she lived , she always detained them Exiles as 't were ; sometimes at Toloùse in France , as Ausonius writes ; otherwhiles , at Corinth , as Julianus relates in his Letter to the Corinthians . A fragment of which Letter is extant in Libanius , in His Oration pro Aristophane Corinthio , pag. 217 : where Libanius terms Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a crafty mother-in-Law , and attests , that by her advice and Step-mother-hatred , Constantius Father to Julian had been conveyed up and down this way and that way . Vales. * In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commonalty . † See the Sept. vers . of Psal. 132. v. 7. * Or , Of the Birth . † Or , Of the Ascent . ‖ Or , God with us . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has not rightly exprest the force of the Greek word ; who renders it in terris nasci , to be born — in the earth . For Eusebius says more , viz. that the Lord for our sake would be born in a Cave under-ground . Saint Jerom's words in his Epitaph of Paula are these ; Bethlehem & in Specum Salvatoris introi●ns , entring into Bethlehem and into the Cave of our Saviour . And a little after ; orare in Speluncâ , in quâ virgo puerp●ra dominum infantem fudit , to pray in the Cave , wherein the Child-bed-Virgin brought forth the infant Lord. Whence by the by it appears , that where-ever Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it ought to be rendred Specum or Speluncam , a Cave . For so the Latines term it , not antrum , a den , as Christophorson renders it . Vales. * Or , Studies of Elegancy . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I approve not of Christophorson's translation , who renders it aulaea . For aulaea befit a scene rather than agree with a Church . I chose therefore to translate it Vela , Curtains ; for there were Curtains in Churches . And they were made use of both in the doors of Churches ; ( concerning which see Epiphanius in his Epistle to John Bishop of Jerusalem , which Letter Saint Jerome has done into Latine ; ) and about the Altar also , of which sort some are to be seen even at this time amongst us . Further , the Curtains which hung before doors , were by Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word occurs in Chosroes's Letter recorded in Theophilactus Simocatta , Book 5 ; Chap. 14. — &c. — See Evagr. Eccles. Histor. Book . 6 , Chap. 21 ▪ note ( f. ) Vales. † Or , Exalted the memory — by statley , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some thing seems to be wanting here , or at least the words are transposed . Therefore I would have the place restored thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , erecting a sacred , &c. But Christophorson understood these words so , as if Eusebius should say , that Helena built two Churches in the Mount of Olives ; one on the top , the other in the Cave : which nevertheless I do not think to be true . For the Authour of the Jerusalem ▪ Itinerarie tells us , that one Church was built there by Constantine . And Eusebius in his Panegyrick ( chap. 9. towards the end ; ) speaking of that Martyrium which Constantine built at Jerusalem , expresses himself in the same manner as he does here ; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Where you see , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned , and used concerning one and the same Church . And he terms the Basilica , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because people came thither to pray ; but the whole Sacred House ( which being inclosed within one circuit , contains within it self the Atrium , Porticus's , Secrelaric , Baptistcrie , and the Church it self ; ) he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which Eusebius does most plainly declare below , at chap. 50 of this book , where he speaks concerning the Dominicum Aureum which Constantine built at Antioch . And thus the passage of Eusebius in the close of his Panegyrick concerning Constantine's Tricennaliae is to be explained ; as likewise a passage in his tenth book , and another in chap. 45. of this book ; where he joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt . For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Basilica or Oratory where the Altar is . But the Church is termed that whole Building within the circumference whereof are contained the Atrium , Porticus's , Cells , Baths , and lastly the Oratory it self . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Author of the Itinerarium Hierosolymitanum has these words ; Inde ascendis in montem Oliveti , ubi dominus discipulos docuit ante passionem , Thence you go up to Mount Olivet , where our Lord taught his Disciples before his Passion . Bede ( in his book de Locis Sanctis , chap. 7. ) has this passage ; Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est , There is a third Church a●so of the same Mount at the South part of Bethanie , where the Lord before his Passion spoke to his Disciples concerning the day of Judgment . He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secret Mysteries , because the Lord then spake concerning secret things , viz. about the end of the world , concerning Christ's coming , and the last judgment . For even the Apostles came then to the Lord secretly , as Saint Matthew says ; in regard they were desirous to know Mysteries , and the Revelation of things future , as Jerome on Mathew writes . But that which Eusebius says ( viz. that our Lo●d delivered these Mysteries to the Apostles in the Cave , ) is not expresly recorded in the Gospel . Yea , the contrary seems possible to be made out from the Gospel . For 't is related therein , that the City Jerusalem was in sight to the Disciples , when our Lord Preach't these things . They were not therefore in the Cave , but in an open place . Yet it may be answered , that that Cave , had several holes , of which sort there were many Caves in Palestine , as the Itineraries inform us . Indeed , whereas Saint Matthew affirms , that the Disciples came to our Lord secretly , 't is probable that that discourse in the Cave was made by Our Lord whilst he stayed there . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word is to be expunged , as being superfluous . Eusebius seems to allude to the usage of the Gentiles , who performed their Mithriaca Sacra [ Sacrisices in honour of the Sun ] in a Cave , as Porphyry , ( in his book de Abstinentia , ) Jerome , and others inform us . The Fuketian Manuscript confirms our conjecture , in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , companions . † Or , The fruit . * Or , Magnificence of Imperial power . † Or , Right hand . * Or , She gave her self to be seen coming , &c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders it Sacella , Chappell 's . ‖ Or , Grave , and mean , or , frugal . * Or , Emperour , Monarch , and Lord , &c. † Or , So Great . ‖ Or , Cherishing her with all , &c. * Or , Undergoe . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Her soul therefore was reformed , or , new-framed . These words seem to favour of Origen's doctrine , to which our Eusebius was too much addicted . For the souls of the Blessed are not reformed into an Angelick substance . Indeed , Origen believed , that in the Resurrection , Bodies would be turned into souls , and Souls would be changed into Angels , as Saint Jerome says some where . Vales. a He means Rome . For thither the dead Body of Helena Augusta was carried , and after two years was conveyed to Constantinople , as Nicephorus tells us , book 8. chap. 30. But Socrates ( book 1. chap. 17. ) transcribing Eusebius's words , interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , New-Rome . Which errour of Socrates , Baronius does deservedly reprove , in regard by the name of the Imperial City Eusebius is always wont to mean Rome . Besides , Constantinople was not yet dedicated , and therefore could not be called the Imperial City , whenas then it was only old Byzantium . Nevertheless , Cedrenus has followed Socrates ; who also adds this , that Helena died twelve years before Constantine . By this computation Helena must have died on the year of Christ 325 , or 326. On which year nevertheless , she is said by Eusebius and Rufinus to have gone to Jerusalem . Besides , after the death of Crispus Caesar and Fausta Augusta , Helena was for some time alive , as Zosimus attests , book 2. Further , Crispus was slain in the seventh Consulate of Constantinus Augustus which he bore with Constantius Caesar , on the year of Christ 326 ; as 't is recorded in Idatius's Fasti. The death of Helena therefore may rightly be assigned to the year of our Lord 327 , as Sigonius thinks , book 3. de Imperio Occidentali . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have rendred it . And so I found it mended in Moraeus's Book , at the margin . Nor is it otherwise written in the Fuk. and Savil. Copies , and in the Kings Sheets . Vales. * Or , These things . † Or , Worthy of Emulation . * Churches . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is far more elegant . So indeed it occurs written in the Fuketian Copy , and in the Kings Sheets . Vales. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the gore of bloud . * Image . † Or , Fountains . † Or , Symbols . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and t is referred to those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Daniel likewise . But the ordinary reading pleases me better , in regard it occurs both in the Kings Copy , and in the Old sheets . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Representations . So that , it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ the Effigies ] of Daniel likewise . Vales. ‖ Or , Spangles . * Or , Made . a He means Nicomedia , which was the Head-City of Bithynia . In which City Constantine had compelled Licinius , besieged therein to a surrendry . In memory therefore of that Victory , Constantine built a Church at Nicomedia . See Sozomen , book 2. chap. 3. Vales. * Or , Large . † Or , Out of his own Treasures . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Except you had rather read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading indeed displeases me not . In the Kings Copy 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. † Or , Matchless . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In his panegyrick , chap. 9 , whence these words are transcribed , Eusebius has termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have rendred it Basilica the Cathedral or Church it self ; not the Sanctuary , as Christophorson translates it . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the same figure was that Church , which Nonnus Father to Gregory Nazianzene built in the Town of Nazianzum , as Gregory himself attests in his Funeral Oration concerning the praises of his own Father , pag. 313. These Temples were termed octachora . This old Inscription occurs in Gruter's Thesaurus , pag. 1166 ; Octachorum sanctos templum surrexit in usus . Octagonus fons est munere dignus eo . Now , that is a Templum Octachorum , which hath eight sides rising from the bottom to the very top . From the same reason Altars are termed trichora , in Paulinus's Epistle ; that is , trino sinuata recessu , bent or embosomed with a triple recess , as the same Paulinus expresses himself , in his Natale of Saint Felix . Cedrenus ( at the 26 th year of Constantine , ) terms that church which had been built by Constantine at Antioch , Octagonum Dominicum , the eight-cornered Church . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Eusebius's Panegyrick , at the chapter just now cited , the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Eusebius terms them , in His description of the Church at Tyre , which you have in the Tenth Book of his Ecclesias . History . What an Exedra is , Valafridus Strabo tells us , in his book de Rebus Ecclesiasticis , chap. 6 : Exedra est absida quaedam , seperata modicum quidem a templo vel palatio : dicta inde , quòd extra haereat . Graecè autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur ; An exedra is a certain outward building , separated a little from the Temple or Palace : thence so termed , because it sticks without . In Greek 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strabo is indeed mistaken , because he understood not , that Exedra was a Greek word : but he is not at all mistaken in the origine of that word . For , 't is truly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exedra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its being without the seat . For so more outward houses were termed ▪ which were usually built within the circuit of a Church , wherein 't was lawfull to sit , and take rest , as Eusebius tells us . Concerning these Exedrae , Saint Austin speaks in his book de Gestis cum Emerito Donatista ▪ Caesareae in Ecclesia majori , &c. At Caesarea , in the greater Church , when Deuterius Metropolitane Bishop of Caesarea , together with Alipius , Angustinus . Possidius , Rusticus and the other Bishops had gone forth into the Exedra , &c. In the Concilium Namnetense , Canon 6 th , there is mention of an Exedra . Prohibendum etiam secundùm majorum instituta , ut in Ecclesia nullatenus scpeliantur , sed in atrio aut porticu , aut in Exedris Ecclesiae ; it is to be forbidden also , according to the orders of our Ancestours , that they should in no wise bury [ or be buried ] in the Church , but in the Atriu●● ▪ or Porticus , or in the Exedrae of the Church . So the reading is in the Manuscript Copy belonging to the Bibliotheca Puteana . See Jerome on the 40 th chapter of Ezechiel . — Further , the Fuketian and Savilian Copies have it written right here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Places . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See what we have noted at chap. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Houses whereto we go up no Stairs ; to which are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Chambers , or upper Rooms . Although by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may here understand Cryptae , Vaults or Rooms under ground . Vales. ‖ Or , Abundance of much Gold. g For this reason that Church was termed Dominicum Aureum , the Golden Church . Jerom in the Chronicon at the 22 d year of Constantine ; Antiochiae Dominicum quod vocant aureum , aedificari coeptum ; at Antioch the Dominicum which they term Aureum , was begun to be built . It was consecrated in the Reign of Constantius , on the fifth year after Constantine's death . Vales. † Or , Crowned it with the beauties of Brass , &c. * Or , Imperial Authority . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more rational Sermon . So also Eusebius has before termed Constantine's Letters , because in those Letters Constantine seemed in a manner to Preach . Such is Constantine's Speech to the Convention of the Saints , and almost all his Letters , which are recorded partly by Eusebius , and partly by others . For in all these , Constantine , although as yet but a Catecbumen , plays the Doctour . Indeed ▪ it can't be denyed , but Constantine was a man full of God , and was sent by God in order to the propagation of the Christian Faith ; to which single person , next to the Apostles , we owe very much . Yet in Ecclesiastick affaires , he took something more upon himself , than might befit a Prince that was a Laick ; the Bishops permitting him all things , and rejoycing greatly with themselves , because they saw an Emperour a Christian. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the rendition of this place all the Translatours , Portesius , Musculus and Christophorson , have been mistaken ; they rendring it curam & solicitudinem , care and solicitude ; as if the reading had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Constantine speaks of his Mother-in-law , to wit , Eutropia Syra , to whom Fausta the wife of Constantine was daughter . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Greek a mother-in-law , as the Old Glosses inform us , wherein 't is thus read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a father-in-law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mother-in-law . Indeed , the following words do plainly confirm our explication . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by her Letters to us she hath made known . He means the Letters which his mother in law Eutropia had sent to him . Wherefore Christophorson's Emendation is to be rejected , who hath corrected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to you . Moreover , these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. do sufficiently shew the very same thing . For who would say concerning care and solicitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foresaid care and solicitude ? That would have been altogether trifling and foolish . But in our Version all things are plain and clear . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred our foresaid mother in law ; who by reason of her Piety and Religion could not hide so great an impiety , but by Letter declared it to her Son-in-law Constantine , that at length he might remedie this mischief . Eutropia therefore was a Christian , as we learn from this place . Her daughter Fausta also profest the Christian Faith , and together with her husband Constantine was buried in the Church of The Apostles . Further , I must not omit what I found noted at the margin of the Kings Copy . For there , over against the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of a Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mother was written ; as if Constantine meant his own mother Helena ; which explication I don't approve of . 'T is certain , Sozomen says it was the Emperour Constantine's Mother-in-law , who , when She was come to the Oak Mamre , and had found there the detestable impieties of the Heathens , gave Constantine an account of that affair . See Sozomen , Book 2. chap. 4. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , favour — towards us . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards you ; although the common reading may be born with . Further , by a small transposition of the words , I would have the beginning of this Letter read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This was one and the greatest favour , &c. The other reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. a This place was likewise called Terebinthus , distant from the City Jerusalem about thirty miles , as we are told by the Authour of the Jerusalem Itinerarie , who lived in the times of Constantine the great . His words are these . Inde Terebintho millia 9. ubi Abraham habitavit , &c. Thence to Terebinthus nine miles ; where Abraham dwelt , and dug a well under a Turpentine tree , and spake with the Angels , and took food . There a Church is built by Constantine's order , of a wonderfull beauty . Then from Terebinthus to Chebron , two miles ; where there is a Monument [ or , Memory ] built four-square [ or , by a four-square-figure ] of Stones , of a wonderfull beauty , wherein are laid Abraham , Isaac , Jacob , &c. Sozomen also , book 2. chap. 4 , relates that that place was termed Terebinthus . Now , this place was so called from a Turpentine-tree , which was said to be the oldest Tree there , and to have stood from the very beginning of the world , as Josephus attests in his fifth Book of the Jewish Wars . Although others said it was the Staff of one of the Angels which appeared to Abraham , from which Staff thrust into the ground sprang up a Turpentine-tree . So Georgius Syncellus tells us in his Chronicon . But 't is strange , ( whereas there was an Oak there under which Abraham had pitcht his Tent , as we read Gen. 18. ) why that place should have taken its name from a Turpentine-tree , rather than from an Oak . Vales. In our English Bibles , at Genesis 18 , there is not the least mention of an Oak , but of a Tree only , at verse 8. Nor does Saint Jerom , in his Translation , term it an Oak . Indeed , in the Version of the 72 , ( at Gen. 18. 1. ) we have these words ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the Oak Mambre : but the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plaines of Mamre . The Seventy Two were belike of opinion , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the determination whereof is left to the Learned . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy , the Fuk. Manuscript , and in the Kings Sheets , 't is truer written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ( She says ) — defiled : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mother-in-law , is understood . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You must again understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mother-in-law . Our Mother-in-law ( says Constantine ) has related to us , that there is an Altar there , whereon impure sacrifices are offered . Vales. d I suppose , that the Pictures of the Angels are meant , which had appeared there to Abraham . For the Heathens worshipped these Pictures . Moreover , the Heathens worshipped the Turpentine-tree it self , as Eusebius informs us in his fifth book Demonstr . Evangel ; chap. 9. Which place Scaliger ( in his Animadversions on Eusebius , pag. 192. ) took in a wrong sense . For he thought , that that Turpentine-tree had had the highest honour imaginable paid to it by the Christians ; and he cites Eusebius as the Relatour of that thing . But Eusebius speaks of the Heathens there , not concerning the Christians . For after he had said ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore , to this present time , this place is adored , as being Divine , by those that dwell near it ; and the Turpentine-tree is visible , which as yet stands : He adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Angells , which were entertained by Abraham , are painted in a Table there , on each side one ; but he in the middle is made better , and exceeds in honour : He is our forementioned Lord himself , our Saviour , whom they ignorantly worship . You see Eusebius does here plainly speak of the Heathens , who were ignorant of Christ. For this cannot be spoken of the Christians . Our opinion is confirmed by Sozomen , book 2. chap 4 ; where he discourses at large concerning that Market kept at the Terebinthus . For he writes , that every year in Summer time , Jews , Christians , and Pagans came thither out of Palestine , Phoenice , and Arabia , partly on account of Trade , and partly for Religion ; and , that all these celebrated a Festival after their own way . For the Heathens ( he says ) adored the Angells , offering to them Sacrifices , and meat and drink-offerings . The Pictures therefore of the Angells were there , to which the Pagans offered Victims . Saint Jerom de Locis Hebraicis , where he treats concerning Arboch , writes in this manner . Quercus Abraham quae & Mambre , The Oak of Abraham , which is also called Mambre , was to be seen there untill the times of the Emperour Constantine ; and his Sepulchre is at present visible . And in regard a Church is now built there by us , Terebinthus [ the Turpentine-tree ] is superstitiously worshipped by all the Nations round , because under that Abraham heretofore entertained the Angells . Saint Jerom has added many things here of his own head . For Eusebius himself , in his book de Locis Hebraicis , has only these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arbo . This is Chebrom , now a great Village , heretofore a Metropolis , the ancient Habitation of the strange Nations [ or , Philistines , ] and Gyants , and after that the Royal City of David . It was in the alotment of the Tribe Judah , and was one of the Cities set out to the Levites , one of the Cities of Refuge also , distant from Aelia at the North two and twenty miles . The Oak of Abraham and his Sepulchre are to be seen there , and the Terebinthus [ Turpentine-tree ] is manifestly worshipped by our Enemies , as likewise the Angells entertained by Abraham . Heretofore its name was Arbo , afterwards 't was called Chebrom , from Chebrom one of the sons of Caleb , as 't is in the Chronicles . A famous passage this ; which totally overthrows Scaliger's opinion , and does egregiously confirm our explication . For Eusebius says , that the Terebinthus and the Angells were superstitiously worshipped there by our Enemies ; which is the appellation he gives to the Heathens and Jews . This passage of Eusebius is also cited by Damascenus , Book 3. De Imag. Vales. e Concerning this Altar Eustathius speaks in his Hexameron , which he says was standing in his time , as also the Terebinthus it self . Whence it appears , that this work of Eustathius's was written before Constantine had given order for the demolishment of that Altar . In Sozomen's age , neither the Altar , nor the Terebinthus was standing . Nevertheless , the superstition of the Heathens continued in that place , as Jerom attests . So difficult a matter it is wholly to pluck up the roots of Superstition ! We must not omit what Antoninus the Martyr hath written concerning this place , in His Itinerarie . De Bethleem , says he , usque ad radicam Mambre sunt millia viginti quatuor : &c. From Bethlehem unto the root of Mambre there are twenty four miles : in which place rest the bones of Abraham , Jsaac , Jacob , Sarah , and Joseph . There is a Church built [ per quadrum ] in a four-square-figure , and in the middle an uncovered Atrium : and thorow the midst of the Rails on one side the Christians enter , on the other the Jews , carrying in much incense . For , the interment of Jacob and David in that Ground , is most devoutly celebrated on the first day after our Lord's Nativity ; in so much that , a multitude meets together from all parts of the Land of the Jews , carrying Incense and Lights . And they bestow Gifts , and worship there . See Jerom in Epitaphio Paulae . Vales. * Or , Performed . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disagreeable to our times to our Empire . Christophorson expunged the four first Greek words , and they are wanting in the Kings , Fuketian , and Savil. Manuscripts . But if the matter were to be determined by me , I would rather blot out the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to our Empire ; which , in my judgment , are added instead of a Scholion , in order to the explaining of the former words . Graecians do elegantly term the time of any one's Empire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , the Emperours were mightily ambitious of this , that the felicky and clemency of their own times might be celebrated . Nothing occurs more frequently in the Latine Historians , and in the Laws of the Emperours . In Philostratus ( book 2. de Vitis Sophistarum , where he speaks of Heliodorus ; ) this word is corrupted . For when Heliodorus had begun his Oration in the Emperour's presence , Philostratus says that the Emperour arose on a sudden , and cryed out , such a man , the like to whom I have not yet seon ! The Glory and Ornament of my Times ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for so the reading should be . Constantine makes use of this very term in his Letter to the Hereticks , which occurs at the end of this book . Wherefore ▪ I am of opinion , that the common reading is to be retained : and that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are transpos'd , and must be placed after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus ; Wherefore , in regard in this our Empire , this thing , &c. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript and the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our friend . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , it shall be capitall for all those , &c. Wherefore , there is no need of Christophorson's emendation here , viz ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we judge him worthy of punishment , who , &c. Nevertheless , there is another reading in the Fuk. Savil. and Turneb . Copies ; which 't is better to follow here . A little after , from the Fuk. Copy make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which place moreover , &c. Vales. Though Valesius preferres the reading in the Fuk. Savil . and Turneb . Copies here ; yet he has not shown us what it is . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is fit , as Christophorson seems to have read . In the Kings Sheets I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according as I had conjectured . Vales. * Or , Statues . † Vanquish , or , overthrow . * Or , Made naked . † Or , Images . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sozomen ( book 2. chap. 5 , where he has in a manner transcribed this whole passage of Eusebius ) words it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Streets , and in the Cirque , and in the Pallace ▪ Vales. b Themistius ( in his fifth Oration to Theodosius , ) is a witness , that the Statues of the Muses were in the Curia of Constantinople . The same Authour , in his Oration to the Senate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says that these Statues were placed on this and that side , in a double number ; so that they were not now nine , but eighteen . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine ordered the brazen Statues of the Gods to be brought to Byzantium , that he might beautifie that City with these sort of Spoyles . But whatever Statues were made of Gold or Silver , them he ordered to be melted down , and coyned into money , as Sozomen relates , book 2. chap. 5. who explains this passage of Eusebius excellently well . Concerning this demolishment of the Temples and destruction of the Statues , our Eusebius has a passage in his second Sermon de Resurrectione . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things made up so , as to affright the beholders . d After these words [ opened to all men , ] those which follow , as far as [ Moreover , this admirable Emperour , &c. ] are wanting in the Kings Copy , and in Robert Stephens's Edition . But they are added by Gruter , Portesius , Christophorson , and others , from Eusebius's Panegyrick , and from Manuscript Copies . Indeed , we found them in the Fuketian Copy ; and S r Henry Savil hath given us notice , that the same words are extant in his Copy . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Panegyrick , chap. 8. whence these words are taken , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made a discovery of ; which reading in my judgment is truer . Vales. † Or , Tried it in the furnace and in the fire . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In Eusebius's Panegyrick chap. 8. the reading of this place is fuller , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moreover , this admirable . Emperour performed another thing like hereto . In Moraus's Copy I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ moreover , at that time , &c. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also 't is in S r Henry Savils Copy , but without the Apocope . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Johannes Portesius renders it , ad alia perrouit , He proceeded to others . Christophorson translates it , reliquas aggressus est statuas , He set upon the other Statues . In the same sense namely , with that Eusebius had said above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was revenged another way . Vales. * Walk't up and down in , or , was conversant in . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Themistius does likewise term Constantinople , in his 16 th Oration , about the close of it ; to wit , on account of the Beauty and Magnificence of the publick Works , which Constantine had most gorgeously erected there . For he had spoiled all Cities , Towns , places , and Temples , that he might beautifie that City which bore his own name . Therefore Jerome has with good reason affirmed in his Chronicon , that Constantinople had been dedicated by the nakedness of almost all cities . Vales. b Concerning this Temple of Venus Aphacitis , Zosimus is to be consulted in his first book ▪ and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as also Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and M r Selden in Syntagm . 2. de Diis Syris . Further , in the Fuketian Manuscript the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of [ Mount ] Libanus in Aphaca . But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in part of the Top of Libanus which [ Top ] is in Aphaca . Vales. * Sloth , or , pleasure . † Or , Dignity . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it , muliebria patientes . * Or , Copulations of women . † Horrible . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a Governour ▪ as the reading is in his Panegyrick , chap. 8 ▪ ● where this whole passage occurs . Yet in the Fuketian Copy ▪ 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserted , in the Panegyrick also . A little before it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the reading is in the Panegyrick . Vales. * Or , Instruments . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither Christophorson no● Portesius understood the true import of this word . For this term does not barely signifie to lie down and sleep , but to sleep in a Temple . This was an usage of the Heathens , to lodge all night in the Temple , expecting Dreams and Cures from their Gods. Of which thing innumerable instances occur in ancient Writers , but especially in Aristides , in his Orationes Saerae . The Latines termed it incubare . Plautus's words in his Curculio are these ; Ides fit , quia hic Leno agrotus incubat in Aesculapii fane . Solinus , chap. 7. Epidauro decus est Aesculapii sacellum , eui incubantes , &c. See Saint Jerom on the 65 th chap. of Esaiah . vers . 4. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson was egregiously mistaken in referring these words to Aesculapius , whenas they are spoken of the Emperour Constantine , as I have exprest it in my Version . 'T is certain , in the Fuketian and Turnebian Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Emperour behaving , &c. Vales. c He means Apollonius Tyaneus , concerning whom Philostratus relates in his first book , that he was a long time resident in the Temple of Aesculapius at Aegae , as the Guest of that very God. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the excellent Fuketian Manuscript , this place is far otherwise exprest . For , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek [ or , Souldiers in the English Version ] that Copy places a full point . Then , it has the following passage worded in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because 't was manifest from the facts , that no Daemon lay lurking within it ; nor a God ; but a deceiver of souls , who for an exceeding long , &c. The four last words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which are wanting in the ordinary Editions , Turnebus had likewise added at the margin of . his book , from a Manuscript Copy . Presently , where the reading in the common Editions is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Thus therefore he , who promised that he would free others from their illnesses , &c : the Fuketian Copy has it thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he who had promised that he would free others from their illnesses and calamity , himself found nothing for his own defence . Which reading seems to me fitter and better . In the Kings Sheets also I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in the Kings Copy , and may perhaps be understood . But the other Copies acknowledge it . In the close of this chapter , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f The story is this , this Aesculapius , by the entreaty of Diana , restored to Life Hippolitus who had been torn in pieces by horses ; whereat Jupiter being angry , killed him with Thunder . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of our country Emperour . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the King 's , Fuketian , and Savilian Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which word Christophorson renders thus , calvae praestigiatorum dolis callidè obtectae , skulls craftily covered by the frauds of Conjurers . Which translation I approve not of ; and had rather render it subreptae , stoln , or else adornatae & ad malesicia comparatae , trimmed and made ready for mischievous Facts . For Bones and Skulls are the instruments of Conjurers , whereof they made use in order to their mischievous acts . Vales. * Or , Inaccessible Recesses . b In his Panegyrick concerning Constantine's Tricennalia , chap. 8 , these words are placed otherwise , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no Daemon , no God , no Utterer of Oracles , no Prophet : which I do indeed like better . Vales. a This whole passage , as far as the Heathens who honoured , &c ▪ is wanting in the Kings Copy and in Robert Stephens's Edition . But it has been added by Learned men , from the authority of Manuscripts . Turnebus and S r Henry Savil found it in their Copies ; and we also saw it written in the Fuketian Copy , at the margin . But the reading in the Fuketian Manuscript is larger by one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in the Kings Copy and Stephens's Edition . Wherefore 't is to be considered , whether we had not better read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the first place . But , whereas the Turnebian , Savilian , and Fuketian Manuscripts do defend the writing of the Geneva Edition , I am of opinion , that it is to be retained . Vales. * Or , Sent. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Eusebius is wont to express himself , as I have remarked above . And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means Basilicam , a Church ; but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the whole compass or inclosure of the Church , that is , the Porch , Atrium or Court , Porticus's , Exhedrae , Baptisteries , and the other Edifices which are wont to be annext to Churches . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d Any one may , not without reason , wonder , why Eusebius should say it was a thing unheard-of by all ages , that a City addicted to the superstitious worship of Daemons , should receive a Church and a Bishop . For that had hapned to other Cities also at that time . But perhaps Eusebius means , that this was a thing new and unheard-of , that a Church of God had been built in that City , wherein as yet there was no Christians , but all persons equally adored Idols . This Church therefore was built by Constantine at Heliopolis , in hope rather than for necessity ; to wit , that he might invite all the Citizens to the profession of the Christian Religion . A little after , the reading in the Fuketian Manuscripts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truer than in the ordinary Editions , where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Philip. 1. 18. † Or , Wearied out with . ‖ Or , Encompassed . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Socrates book 1. chap. 24. But this whole place is thus to be restored from the Fuketian , Savil. and Turnebian Copies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For the people , &c , as we have rendred it . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it ill , Milites praesidiarios , the Souldiers in Garrison . For the Milites Praesidiarii were in Castles , not in Cities . I suppose therefore that those Souldiers are meant , who had performed their service in the wars ; as likewise the Officials of the Comes of the East , and of the Consularis of Syria . Vales. c He means Eustathius Bishop of Antioch , as 't is apparent from the Contents of this chapter . Whom when the Eusebians [ that is , the party of Eusebius Bishop of Nicomedia ] had by fraud and calumny ejected out of his own See , a great tumult was raised at Antioch . This hapned on the year of Christ 329 , ( as may apparently be gathered from Philostorgius's second Book ; ) or on the year 330 , as Theodoret seems to assert , book 2. chap. 31. For he writes , that Meletius was translated to the See of Antioch thirty years after Eustathius's Deposition . Now , 't is manifest that Meletius was translated to Antioch on the year of Christ 360. Wherefore , I can't assent to the most illustrious Cardinal Baronius , who being always angry with our Eusebius , whilst he refuses to follow his account , hath confounded all things . For he says that this Tumult hapned at Antioch on the year of Christ 324 , that is on the very year before the Nicene Synod , then , when Eustathius was created Bishop of Antioch : whereas Socrates , Sozomen , and Theodoret do attest , that this Tumult had hapned at the deposition of this Eustathius . But Baronius proves by most evident arguments , as he himself supposes , that Eustathius was ejected out of the See of Antioch , not under the Reign of the Emperour Constantine , but in that of Constantius . Let us see therefore , with what arguments he endeavours to make this out . In the first place he cites a passage out of Athanasius's Epistle ad solitarios , about the beginning . Fuit , says he , quidam Eustathius Episcopus Antiochiae , &c. There was one Eustathius Bishop of Antioch , a person famous for consession , &c. whom the men of the Arian Opinion had accused to Constantius by a forged calumny in such a manner , as if he had been contumelious towards the Emperours Mother . But I affirm , that in this passage of Athanasius , instead of Constantius , Constantine is to be written . Which emendation is confirmed by those words immediately added concerning the Emperour's Mother . For he means Helena , who about this time had come into the East . For these words can't in any wise be meant of Fausia , who had been put to death above twenty years before , if we follow Baronius's computation . But the passage of Saint Jerom , out of his book de Scriptoribus Ecclesiasticis , makes little for Baronius , in regard in the Old Editions , as also in that of Lyons which I have , 't is plainly written , sub Constantino Principe missus est in exilium , was sent into Exile under the Emperour Constantine . Wherefore , I had rather follow Eusebius here , than Baronius . Nor do I see , how so great stirs could have been made at the Creation of Eustathius , ( of which stirs there is mention in the Emperour ▪ Constantine's Letter , ) that to appease them a Comes was to be sent , and so many Letters written by the Emperour . Besides , Constantine says in his Letter , that he had publickly heard him who had been the Authour of that whole Sedition ; to wit , Eustathius , whom he had ordered to come to Court , and had banisht him into Thracia . And this Athanasius in his before-mentioned Letter , accounts as the first Exploit of the Arians ; which thing is to be remarked . For this was done before the Synod of Tyre , which was convened against Athanasius , that is before the year of Christ 334. Athanasius therefore does right in beginning the History of the War which the Arians brought upon the Catholick Church , from Eustathius's deposition , as from the first Exploit of the Arians : which having succeeded according to their wish , they thought that all other matters would in future be ready and easie . Further , Baronius's Opinion is refuted as well from what we have said above , as from this , because Flaccillus ( who after Paulinus and Eulalius succeeded Eustatbius , ) is mentioned amongst those Bishops present at the Synod at Tyre , by Athanasius in his Apology to the Emperour Constantius ▪ as Jacobus Gothofredus has well observed in his Dissertation● on the second book of Philostorgius . Vales. † Or , Accused . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Christophorson seems to have read ; and we have rendred it accordingly . Vales. * Or , To the prudence and wisedom of the world . † Or , By the Law. ‖ Or , Have made use of . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is corrupted ; the meaning of it I have pick't out as well as I could . And in the first place , I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wonder not therefore . Then , a little after write thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom one , as the reading is in the excellent Fuketian Copy , whereto S r Henry Savil's , and Turnebus's book do in part agree . Vales. * Or , An occasion of salvation . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words Scaliger and others have inserted these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I found written also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's book . But I can't approve of this their conjecture . For , what should the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ? I had much rather read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than with a joy , &c. For , Constantine says that it does not become Christians to grieve at the Blessings of others , and to draw away the Bishops of neighbouring Cities from their own Churches , because they may be eminent for knowledge and virtue . For the Antiochians would have done that ; who , after they had deposed Eustatbius , requested , that Eusebius Bishop of Caesarea might be made their Prelate . In the Fuketian Copy , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a point set at the top . Then the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nor is it otherwise in Turnebus's Copy . S r Henry Savil had mended it thus at the margin of his Copy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which reading , whether it proceeded from conjecture , or was taken out of some Manuscript Copy , I can't approve of . Indeed I had rather reade thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that the meaning may be the same with that which I have set above . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson did not rightly understand this place . For Constantine means that earnestness or vehemency of their minds , wherewith the Antiochians had purposed to procure Eusebius to be their Bishop . As a little afterwards by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Judgment wherewith they had elected the same person . I read therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and because 't is our desire that your judgment , &c : as the reading is in the Fuketian and Turneb . Copies . Vales. † Or , A more beautifull direction . ‖ Or , Discourse . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Old Sheets of the King's Library the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which pleases me mightily . But the Fuk. Savil . and Turneb . Copies give us another reading ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov , earnestly hastning to . In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It might also be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov , who am raised . Vales. * Or , The better . † Or , Image . ‖ Or , Sins . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A most elegant sentence , which Christophorson understood not . Indeed to me , says Constantine , he seems to have conquered Victory her self , who is earnestly studious of Peace . Therefore , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ or , endeavour , in our Version ] a point must be placed ; as 't is in the Kings and Fuketian Copy , and in the Old Sheets . Vales. * Or , More earnestly strives for Peace . * Or , Weakened . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ That is , every one should be contented with their own Limits . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Boundary or Limit of grounds ; whence those Writers are termed G●omatici , who have written concerning the Boundaries of fields . After the same way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is promiscuously taken amongst Graecians , as well for a Sentence , as a Limit . For as a Limit does bound Fields , so does a Sentence terminate strifes and controversies . Further , in my judgment it should be writen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although in the Fuketian and Turneb ▪ Copies the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor enjoy all their domestick , &c. Vales. † Or , Proposed . ‖ Eusebius . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it , neither roughness nor violence . † Or , Are to be accounted of equal price ; so Valesius . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to another injury . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the injury of others . 'T is not becoming , says Constantine , that a deliberation of this nature about the choosing a Bishop into Eustathius's place , should bring an injury upon others . Nor ought ye to spoil other Churches . A little after , I am of the same opinion with Scaliger and Christophorson , who have mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so I found it written in the Fuk. and Savil. Copies , and in the Old Sheets . Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , whether they be inhabitants of a lesser City , such as is Caesarea ; or of a greater City , of which sort is Antioch . All , says he , as well the Citizens of smaller , as of greater Cities , are equal with God. Wherefore lesser Towns are not to be deprived of their Bishops . Constantine had said the same a little before ; namely , that Ecclesiastick Honours are all equal , and are to be accounted of equal value . Vales. * Decrees † Or , Law. k These words may be referred to the preceding period . And so after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full point is to be set , and the place rendred thus : So that some persons ( as to what relates to the Common Faith , ) are in no wise inferiour to others , if we should plainly speak the truth . Wherefore , this is not to detain a man , but to take him away by force , &c. And thus this place is pointed in the Old Sheets . Vales. * Or , Multitudes . † Or , Nature . ‖ Or , Ingenuity . l From these words it may be gathered , that our Eusebius had come to Antioch together with the rest of the Bishops , who in a Synod had condemned Eustathius Bishop of Antioch ; and that the Antiochians , after Eustathius's deposition , had a mind to keep him with them . This is what Constantine has said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is not a detention , but rather the taking away of a man by violence . Theodorei tells us the same , book 1. chap. 22. Vales. * Or , Probity . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider , is to be understood in common . But if any one has a mind to defend the common reading , I shall not much resist him . Vales. † Or , Unjust . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from the comparing of several persons together . It would doubtless be better to read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , from the collision of many men , sparks and flames are usually raised . The Fuketian Copy hath at length confirmed our conjecture to us ; wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Knocking , or , beating together . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders this place thus : Ex qu● portu sordibus seditionis praeteritae ejectis , pacato mentis statu concordiam in earum locum inducite : Out of which port having ejected the filth of your past Sedition , in place thereof do you bring in Concord with a calm temper of mind . But in this Version , there are many things which I can't approve of . For first , I am not pleased with his making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the filth of Sedition . In my judgment Constantine seems to hint at that cause , on account whereof Eustathius had been deposed ; to wit , the debauching of a certain woman ; concerning which whoredome consult Theodoret , book 1. chap. 21. The same thing is likewise intimated by Constantine a little after this , where he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , For , whatever could any way defile the vessel , is drawn out by the Pump as ' t were . At which place nevertheless , Christophorson does again render it the filth of Sedition . But , how filth can be a term properly used in reference to Sedition I can't indeed perceive . But no body can doubt , but it may be very proper'y spoken in reference to that incontinency wherewith Eustathius was charged . There is a Metaphor here , taken from Ports , which are wont to be cleansed , as often as they are stopt up with sand , mud ; or such like filth . Now , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred adverbially ; and so the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which displeases me not . May I so please God ▪ says Constantine , as I Love you , and the port of your Lenity , after having cast out that filth , you have brought in Concord with good Morals . Indeed , this meaning pleases me much better than the common reading . For now the Antiochians were quiet , and the Sedition was appeased , at such time as Constantine wrote this Letter ▪ as 't is apparent from its beginning . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Steering a celestial course to the Light it self . I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prosperous Course . For 't is a Metaphor taken from Navigation . In Sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie a happy Voyage by Sea ; and a Ship which Sails with a prosperous gale of Wind , is by Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This whole Letter is in many places faulty ; but especially this clause does abound with mistakes . For , what is the meaning of these words ? I doubt not but it must be read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convey on Boord , &c. Constantine does here make use of a continued Metaphor taken from Navigation , and compares Christians to Merchants who make Voyages on account of Trade . Saile on , says he , with a prosperous Course to the eternal Light , having erected the Flag of the Cross in your Ships , and carry on Boord your Vessel the incorruptible Goods . For now , whatever could have endammaged the Ship , is Pumpt out . Thus , by making a small , and in a manner no alteration , the meaning does now appear elegant and plain . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written in on word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as S r Henry Savil had mended it in his Copy . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The close of this Letter is in my judgment thus to be restored ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which reading I have followed in my Version ▪ Constantine terms ▪ the desire which the Antiochians had manifested towards Eusebius ▪ when they coveted him to be their Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inconsiderate desire . The affection of the Antiochians towards Eustathius may also be meant ; at whose deposition they were vext , and had raised a Sedition . In the Fuk. Sav. and Turneb . Copies , this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the reading is plainer which we found in the Old Sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a This Title was written by Eusebius himself , as 't is apparent . For He himself says concerning himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to us . Wherefore , there was no need of any other Title . Further ▪ hence it may be plainly gathered , that these Books were written by Eusebius Bishop of Caesarea . Which , notwithstanding it may be proved by innumerable arguments and testimonies ; yet I wonder at James Gothofred , who has been so bold as to deny it . In the Fuketian Copy , which has the Contents or Titles prefixt before every Chapter , these words are wanting . But in the Kings Sheets they are written at the margin . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Baronius ( at the year of our Lord 324 , Number 145 , ) expounds these words thus . Constantine , says he , terms the care of the Antiochian Church the Bishoprick of the whole Church ; because Antioch was the Metropolis of all the East . But , with the favour of that great person be it spoken , there seems to be another sense of these words . For whereas all Cities were desirous of having Eusebius their Bishop , as Constantine attests a little after , Eusebius was by the consent of all worthy of the Episcopate of the whole world . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy and that of S r Henry Savil , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which hath &c. A little before , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fuketian and Savilian Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an eminent degree of piety . Vales. * Or , Purity . † Or , Consultation . a This Theodotus was Bishop of Laodicea in Syria ; Narcissus was Bishop of Neronades in Cilicia ; Aëtius was Bishop of Lydd● in Palestine : all Favourers of the Arian Party . Who , when they were come to Antioch , together with Eusebius Bishop of Nicomedia , and Eusebius Caesariensis , deposed Eustatbius , as Theodoret relates Eccles. Hist. book 1. chap. 21. But Aëtius betook himself afterwards to the side of the Orthodox , as Philostorgius attests , book 3. chap. 12 ▪ and also Athanasius . Now , Alpheus Bishop of Apamea in Syria , and lastly Theodorus Prelate of Sydon in Phoenice are named amongst the Bishops who subscribed to the Nice●e Synod . Concerning Theodotus , Athanasius speaks also , in his book de Synodis Arimini & Seleuciae . Vales. b Concerning Acacius Comes of the East , if I mistake not , Constantine speaks above in his Letter to Macarius Bishop of Jerusalem , chap. 53. But Strategius is he , who by another name was called Musonianus ; concerning whom I have made several remarks in my Notes on the 15 th Book of Amm. Marcellinus , pag. 99. He had been sent to Antioch by the Emperour Constantine , to appease the tumult there , as Eusebius has said above ; see chap. 59. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prudence of your desire . I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of your prudence . Further , from these words ( which are ill understood by Christophorson ) it appears , that the Bishops who had been convened at Antioch , had by their Letter requested of Constantine , that according to the desire of the Antiochian people , and themselves , Eusebius might be translated to the See of Antioch . Therefore those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are taken out of the Letter of the Bishops convened at Antioch , which they sent to the Emperour Constantine . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am not displeased with the conjecture of Learned men , who have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , Indeed Eusebius's &c. The place might likewise have been restored thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. But the former reading is confirmed by the authority of the Fuketian and Savilian Copies . Only the postpositive Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expunged , which occurs not in the Fuketian Copy . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and S r Henry Savils Copy , the reading of this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For it hapned that there have come to me Euphronius which reading Christophorson has followed . But the common reading is far better , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , I have been given to understand , as Musculus renders it ; or , It has been told me . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Citizen ; which word Christophorson perceived not was to be repeated in common . Now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not only signifie a person born in some City , but rather such a one as has his residence in a City , and is enrolled amongst the Citizens ▪ whether he may have been born there , or elsewhere . Vales. h Athanasius says the same in his Book de Synodis Arimini & Seleuciae ; that this George namely , who was afterwards Bishop of Laodicea , had first been ordained Presbyter by Alexander Bishop of Alexandria ; but was afterwards deposed by the same Alexander because of his impiety . In his Apologetick also against Constantius , pag. 728 ; he writes that the same person was deposed by Alexander , which very thing is plainly confirmed by the Fathers of the Sardican Council in their Synodick Letter . The same Athanasius , in the same Book de Synodis pag. 886 , attests that this George resided at Antioch . Further , from the Kings Sheets I have pointed this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom Alexander and so Musculus points the place . Vales. i This place seems to me to be imperfect , which is in my judgment thus to be made good : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading I have followed in my Version . By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these men , he means the foresaid Euphronius and Georgius . Of whom , Euphronius was afterwards Bishop of Antioch , and immediate successour to Eustathius ; as Socrates and Sozomen doe relate , and also Theodorus Mopsuestenus in Nicetas's Thesaurus Orthodox fidei . But this Georgius was , as I have said , afterwards Bishop of Laodicea . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , 't is to be noted , that men who were Arians , are here by Constantine commended for persons that were Orthodox ; either because as yet they concealed their Heresie , or else in regard the Arians had possest themselves of the Emperour's ear and mind . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson perceived nothing here . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in elections imports thus much , to propose or publickly to produce the name of some person , that it may be inquired whether he be worthy of that Office , the debate about which is in agitation . Which very thing Constantine in his Letter to the people of Antioch expresses by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was followed by an Examination , then the Election , and last of all the Ordination or Consecration . See Socrates's Eccles. Hist. book 1. chap. 9. note ( f. ) Vales. * Matt. 7. 15 , 16. * Or , Instruction . † Or , Salvation . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Valesius renders it ▪ he Preaches . * Or , Perfect . † Or , Vanity amongst you is , &c. ‖ Contained in , or , beset with . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Savil ▪ and Turneb . Copies , I found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoycing in ; according as Scaliger , Christophorson and others found it in their Copies . Vales. Valesius renders it re●erta , stust ; on what account I know not . * Or , Mischiefs . † Or , Activity . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , negligence and forgetfulness . In the Fuk. Savil. and Turneb . Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delay . A little after , from the Fuketian Copy I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a publick animadversion . Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Vales. * Or , Disorderly . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word must be expunged , as superfluous . In the Fuketian , Savil . and Turnebian Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : perhaps it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Conventicles — shall wholly be taken away . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson did ill in rendring it diruta ▪ pull'd down . For Constantine does not order the Churches of Hereticks to be pull'd down , but to be taken from them , and given to the Catholick Church . There are the like Constitutions of the Emperours in the Theodosian Code , in the Title de H●reticis . Further , from this Law of Constantine the Novatianists had before been excepted , as 't is apparent from the second Law in the same Title . But in this last Sanction of Constantine , they are included , together with the other Hereticks and Schismaticks . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Fuketian Copy is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper term to denote this thing . The Latines in one word call it colligere , as may be proved by many instances . Whence they term that Collecta , which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Optatus ( in his Second Book , where he speaks concerning the Bishops of the Donatists in the City Rome , ) has this passage . Sed quia quibusdam Asri● urbica placuerat commoratio , & hinc a vobis profecti Vide●antur , ipsi petierunt , ut aliquis hinc qui illos colligeret mitteretur . And a little after . Non enim Grex a●t populus appellandi fuerant pauci , qui intra quadraginta & quod excurrit , basi●icas , locum , ubi colligerent non habebant . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson understood not this word ; it was usually added to the laws and Constitutions of Princes , and sometimes in their own hand . So in Theodosius's Novell de reddito Jure armorum , it occurs ; Et Manu divind . Proponatur amantissimo nostri populo , Rom , And at the side , Data 8. Calend. Julias Romae Valentiniano & Anatolio Coss. See book 2. chap. 42. note ( h. ) After the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herefore in the Greek , a point is placed in the Kings Copy , which is well done . In the Fuketian Copy , the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it properly signifies a company of Souldiers hid in any place , in order to their attacking the Enemy at unawares . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy , this term is thus explained in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acting the Hypocrites . Vales. b Therefore besides the above said Letter of Constantine to the Hereticks , there was another Law , which ordered the books of Hereticks to be found out and burnt ; or else this Letter produced by Eusebius is not entire . Further , the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And because , and a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the reading in the Fuketian Copy , and must be rejected ; though , by what chance I know not , it has crept into our Edition . Vales. † Or , Inquisition . * Or , Feignedly . † Or , A pure mind . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , that Bishop is properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who holds a religious assembly . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Laicks who come together into the Church . Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an Ecclesiastick Assemblie . Dionysius Alexandrinus's words in his fifth Epistle to Pope Xystus , are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Therefore Scaliger , Christophorson , and Gruterus have mended it ill , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it adscititios , counterfeit ; which can no wise be born with . In the Fuk. and Savil. Copies , the reading likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Heterodox persons . † Or , The Doctrine of their Opinions . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without care . It must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any delay . For he says , that Schismaticks were without delay received into the Church ; but , that Hereticks were admitted after a long penitency . For the Church is always wont to give Schismaticks a more favourable and kinder reception , than Hereticks . Of which matter we have an eminent instance in the Nicene Synod ; which , when it had Anathematized the Arians , received the Mel●tians into Communion , after they had been gently chastized . Now , what the difference is between Hereticks and Schismaticks , Basilius informs us in his first Canonical Epistle to Amphilochius ; where he distinguishes these three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nevertheless Chrysostome , in his eleventh Homily on the Ephesians , proves Schismaticks to be worse than Hereticks . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly , to signifie a Forreign Region . Which Christaphorson not perceiving , rendred it very ill , ex colonia , from a Colony . Vales. * The Church . † Or , Having been converted into it self . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out , because it disturbs the sense ; unless you ●ake it to signifie singula● , or Eximious . Further , Christophorson has translated this place otherwise , For thus he rende●s it : cujus praeclari facinoris causam Imperator Deo acceptam plane re●ulit , the cause of which famous Action the Emperour , plainly ascribed to God as acceptable to him . Nor does Musculus render it otherwise . But I have interpreted these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] concerning Constantine Himself ; that is , The Emperour was the Authour of this glorious action . Johannes Portesius also , the first Translatour of these Books , renders this place in the same manner . For thus his Version runs ; Id verò unicum ab orbe condito ●actum , homini dei tutel● praeclaro , tum acceptum etiam relatum est . Vales. Notes for div A38749-e810200 * Repute , or , commendation . † External , or , Temporal . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Consular dignities . Doubtless it ought to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Praefectorian dignities , or , with the dignity of the Praefectorian Praefecture , from the Copies of Christophorson and S r Henry Savil : or at least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the reading is in the Fuketian and Turnebian Copies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praefecti Pratorio . They are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they excell the other Governours and Judges . And they are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard being placed under the immediate power of the Prince , they are above all others . It matters not much therefore , whether you term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the ordinary reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consular , can no wise be born with . For , whereas he speaks afterwards concerning the Consular and Senatorian dignity , it would have been superfluous to make mention of the Consulate here . Nor can it be said , that below are meant the Consulares who governed Provinces . For first , it ought then to be mended there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which term occurs a little before . Secondly , under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Consulares are also comprehended : so that , there can be no necessity of mentioning the Consulares by themselves . Lastly , in regard all the dignities are here reckoned up , 't is not at all likely , that the Praefecti praetorio were omitted , whose number Constantine increased , as Zosimus attests . Now , at that time the Praefecti Praetorio had only the title of Clarissimi , as Constantine's Letter informs us , which Eusebius has recorded above ; See book 3. chap. 31 ; and what we have noted there . Also , under the Emperour Constantius , the Praefecti Praetorio were only termed Clarissimi , as the Protestation of the People of Alexandria informs us , which Athanasius has recorded at the close of his Epistle ad solitarios . Vales. b Concerning the Comites of the first Rank , as also of the second and third Order , there is frequent mention in Old Inscriptions , and in The Code . Some of these were within the Pallace ; others in the Consistory , who were afterwards termed Comites Consistoriani ; others were Comites Domestici . In Gruter's Thesaurus , pag. 406 , this old Inscription occurs ; FL. EUGENIO V. C. EXPRAEFECTO PRAET. CONSULI ORDINARIO DESIGNATO . MAGISTRO OFFICIORUM OMNIUM . COMITI DOMESTICO ORDINIS PRIMI , &c. Concerning the same Comites Domestici , there is another Old Inscription extant in the House of the Barbarini , worth the setting down here . M. NUMMIO . ALBINO . V. C. QUAESTORI CANDIDATO , PRAETORI . URB. COMITI . DOMESTICO . ORDINIS . PRIMI . ET CONSULI . ORDINARIO . ITERUM NUMMIUS . SECUNDUS . EJUS . This Nummius Albinus was Consul the second time and Praefect of the City in the times of Gallienus , as 't is manifest from the Fasti , and from the Old Book de Praefectis Urbi . Whence it may be concluded , that this dignity of the Comes of the first and second Order or Rank , was not first instituted by Constantine , as Cujacius thought in his Notes on Justinianus's Code ; but that it was in use long before Constantine's time . Vales. * That is , had the honour to be stiled perfectissimi , most perfect . * Or , Tributes . † Or , Happen . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Occupiers of the fruits . This expression can't be born with . 'T is my Sentiment that the words are transposed here ; and that at this place we should read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Occupiers of the Grounds : and above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the Owners of the fruits . Turnebus at the margin of his copy , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Occupiers , has made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Possessours . Or at least it must ( says he ) be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Occupiers of the places or Farms . Vales. ‖ Or , Establish't by a Law. * Equalling , or , making even . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These the Latines term Peraequatores ; of whom there is mention in the fourteenth Book of the Theodosian Code , in the Title de Censitoribus , Peraequatoribus , & Inspectoribus . Most commonly Senatours were by the Prince elected to that Office ; it was the business of these Officers , to make equal the Census in those Provinces which complained that they were opprest with the Burthen of the Tributes . In Gruter , pag. 361 , this Old Inscription occurs : L. ARADIO VAL. PROCULO V. C. PRAETORI TUTELARI LEGATO PRO PRAETORE PROV , NUMIDIAE PERAEQUATORI CENSUS PROV . GALLECIAE . There is also extant a ninth Oration of Gregory Nazianzene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Julianus the Peraequator . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every one sees that the words are transposed here ; which is a fault frequently committed in these Books . At my peril therefore , write thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end the party that had , &c. In the Fuketian Copy the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than him in favour of whom Sentence had past , are wanting . But Turnebus and S r Henry Savil place those words after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might not go away . The said S r Henry Savil hath noted at the margin of his Copy , that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that the comma after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be blotted out . Which when I had read , I was extreamly glad , that my conjecture was confirmed by the judgment of that most Learned person . But , whereas S r Henry Savil adds there , that Christophorson seems to have read thus , in this I can't assent to him . For Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and renders it Libenter , willingly . Further , Turnebus does here mend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which pleases me . Vales. * The Emperour's . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but It should be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Than which emendation there is nothing more certain . In the Kings Sheets the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S r Henery Savil at the margin of his Copy mends it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Turnebian Copies , the reading of this place is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b Instead of the Scythae , Socrates ( book 1. chap. 18 , ) and Sozomen ( book 1. chap. 8 , ) term them The Goths . Indeed , Greek Writers do usually term them Scythae , whom the Latines call Goths . So Libanius , Themistius , Eunapius , and many others . Further , the Goths were vanquished by the Roman Army in the Country of the Sarmatae , on the twelfth of the Calendr of May , in the Consulate of Pacatianus and Hilarianus , ( as 't is recorded in Idatius's Fasti , ) that is on the year of Christ 332. Vales. c Socrates says the same at the place before cited . Indeed Jordanes ( in his book de Rebus Geticis , speaking concerning the Emperour Philippus ▪ ) says the Romans paid an annual tribute to the Goths . And Petrus Patricius ( in his Excerpta Legationum ) attests the same concerning Tullus Menophilus , where he writes concerning the Carpi . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fukctian and Turnebian Copies , and from the Kings Sheets . Vales. * Or , Drove — under . † Or , Took up . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Fuketian Copy it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , this Conspiracy of the Sarmatae against their Masters hapned on the year of Christ 334. In those Fasti which Jacobus Sirmondus terms Idatius's , these words occur ; Optato & Paulino . His Coss. Sarmatae servi universa Gens Dominos suos in Romaniam expulerunt . Jerome agrees also in the Chronicon , who terms those Slaves of the Sarmatae , Limigantes . And so does Amm. Marcellinus . See the Excerpta de Gestis Constanti . Vales. For a further account of these Limigantes , the Reader may consult D r Howell's History , second part , pag. 11 , and 127 , 128. ‖ Or , All sorts of . * Eminent , or , conspicuous . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I found it written in the Fuketian Manuscript and in the Kings Sheets . So Graecians termed that gate of an house which they who go in , do first of all meet with : and they accounted that to be the Limit ; to pass which was lookt upon as a thing indecent in Matrons . Philo's words in his Book de Specialibus Legibus are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt Philo alludes to these Verses of Menander , which Stobaus records , chap. 163. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These very verses of Menander , Harpocration does tacitly mean , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b Homer's words ( Odyss . 1. near the beginning ) are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Which M r Hobbs has thus Englished ; The Blackmoors are the utmost of mankind , As far as East and West asunder stand , So far the Blackmoors Borders are disjoyn'd . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words seem to be superfluous ; unless Eusebius had a mind to express the matter it self more clearly in this manner , in favour to those who had not been present and seen it . For the pictures of the Emperours were usually so drawn , as that they might represent the Embassadours of the Barbarians making them presents , or the Provinces paying them Gold , as may be seen in the Notitia of the Roman Empire . Vales. d He means the Barbarick manner of weaving ▪ of which sort is that in Virgil , in the first Book of his Aeneid . Et circumtextum croceo Velamen acantho . Vales. * Or , Laid in order . e Amm ▪ Marcellinus says the same in his 21 Book , pag. 190 , and 195 of our Edition . Vales. † Or , Fell in love with . a The only person that I know of , who speaks concerning this Embassie of Sapor to Constantine , is Libanius , in his Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 119 ▪ where he writes , that Sapor King of the Persians , when he had resolved upon entring into a War with the Romans , and in order to that affair wanted Iron , took such measures as were fraudulent and crasty , and dispatcht away Embassadours to Constantine , who might adore him as his Lord , and might request of him a vast quantity of Iron ; under a pretence indeed , that with his Arms he might revenge himself on some Barbarians that were his neighbours : but in reality , that he might make use of that Iron against the Romans Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The other Translatours render these words so , as if they were all spoken concerning Constantine , supposing the import of them to be this , that Constantine entred into a League with the Persian King. But Valesius ( whom we have followed ▪ ) takes the former part of this clause as meant concerning the Persian King ; and therefore has plac't a semicolon after his rendition of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , Acknowledge the Divine Faith. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the reading is in Theodoret , book 1. chap. 25. where a more perfect Copy of this Letter occurs , and therefore we have taken our Version of it from thence . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of safety : although in Theodoret , book 1. chap. 25 , Edit . Stephen . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . But Epiphanius Sholasticus acknowledges that word , as his Version informs us in the 3 d book of the Tripertite History . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is evident that this place is imperfect : In Maraeus's Copy I found it supplied in the same manner as 't is in the Geneva Edition ; namely thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But whoever mended this place thus , was certainly an ill and unskilfull conjecturer . With how much more of ease and safety might this imperfection have been supplied from Theodoret , in which Writer this Letter of Constantine to Sapor occurs much perfecter , and more correct . Nevertheless , the Fuketian , and S r Henry Savil's Copy make up this defect in the same manner with the Geneva-Edition . Nor ought it to trouble us , because this expression is barbarous . For this Letter of Constantine had at first been written in Latine by him : then it was done into Greek by some unskilfull Translatour . The same thing has hapned to Constantine's other Letters and Orations . Vales. c All these words , from , Having at length , to , This God I profess , are wanting in this Copy of Constantine's Letter to Sapor . They occur in Theodoret ; from the Greek Text of which Authour we have inserted them into our English Version . * Or , Avenger . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it Sacrificiorum flammam , the flame of sacrifices ▪ Camerarius , incantationum igniculos , the fires of inchantments ; which is a truer Version . For , certain kinds of fires [ were made use of ] in the Mysteries of the Pagans , and a sort of light shined after darkness . Which thing the Priests of Daemons performed by magick Art , and I know not what impostures , to the end they might gain an Authority and Reverence to their sacred Rites . Apuleius's words in his 11 th Book are these ; Access● confinium Mortis : & calcato , I approach't the confines of death ; and having trod the path of Proserpine , I went back , conveyed through all the Elements . At midnight I saw the Sun glistering with bright Light , &c. Concerning this Rite there is an elegant passage of Themistius , in Stobaeus , chap. 274 ; which deserves to be set down here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This passage of Themistius is taken out of his Book concerning the Immortality of the Soul ; wherein Themistius asserted that the soul was immortal , as well by several other arguments , as by this , that Gr●cians do term death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Mystery . And , as these two terms are exceeding like one to the other , so the things themselves , signified by these terms , have a wonderfull similitude . For , in the Mysteries there are first unconstant and restless wandrings , and troublesome circuits , and fearfull passages thorow dark places , and most tedious journeys accompanied with weariness . Then , before an arrival at the end , all things are terrible ; Horrour , trembling , sweat , and amazement . But at last , a certain admirable Light occurs , and pleasant places and Meadows , wherein sacred voices are heard , and holy apparitions seen , &c. To the same Rite belong these words of Origen , in his 4 th Book against Celsus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which pleases me better . In the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many of the Nations . Vales. * Or , Parts . † Or , Drawn . * Or , Wherein . † Or , And in this manner . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading of this place is far otherwise in Theodoret , namely in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Incomparably well , in my judgment . Nor had Constantine written otherwise . All the preceding Emperours , says he , who persecuted the Faith of Christ , have been crush't by such a lamentable end , that now all mankind are wont to imprecate or wish for the Calamities of those Princes as the sum totall of punishment on them , who shall study to imitate them . What can be plainer and more elegant than this meaning of the words ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore does in this place signifie punishment , in which sense that term is frequently used amongst Graecians , as Agellius has remarked . Further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant phrase to signifie that which the Latines term imprecari , to wish for as a Curse . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an usual expression with Graecians , as I have noted above . Epiphanius Scholasticus translates this passage thus ; Sed illos omnes finis comprehendit exitiosus , ita ut omne genus hominum post eos exurgens , clades illorum pro maledictionis exemplo proponere videatur ; But so distructive an end has inclosed them all , that all mankind who have lived since them , seem to propose their Ruine as the pattern of a Curse . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the History of Theodoret the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who by his own , &c. He means Valerian , who having been taken prisoner by the Persians , ended his days amongst them in a dishonourable slaverie , and by his own private disgrace ennobled the Triumph of the Persians . That is , by his own ignominie he made the Victory of the Persians over the Romans most signal and famous . This is the meaning of this place , which was not hit , either by Epiphanius , or any of the other Translatours . In the Fuketian and Turnebian Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is no ill reading . Vales. * Or , Famous . * That is , in Persia. † Or , Far and wide . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in Theodoret is truer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these words are referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Presently , write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Theodoret and Nicephorus . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Theodoret and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Syrmondus's Edition 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which words Epiphanius Scholasticus renders into Latine thus ; Tu ergo optimè gubernaveris , si fueris sicut illi , & habueris commune quod illi . Joachimus Camerarius who ●endred Theodoret's History into Latine , translates it in this manner : Optimè igitur tecum , similiterque cum illis optimè agitur , quia communiter cum utrisque . And Langus's Version is in a manner the same . But this meaning does not satisfie me . Formerly I thought it was to be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as you to them , so they to you . Which reading I had followed in my Version . But having now examined the matter more attentively , I am of opinion that the reading of Theodoret and Nicephorus is to be retained , and thus I render this whole place . Opto igitur , ut & tuae res quàm florentissima , & illorum perinde sint florentissimae ; hoc est utriusque vestrûm ex aequo : I wish therefore , &c. Thus the sense is most plain , and the following words will agree . Only it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the optative mood . 'T is certain Musculus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For thus he renders it : Cedat igitur id tibi optimè & illis similiter : & tibi inquam & illis . In the Fuketian Copy , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. Valesius ( in his notes on Theodoret's History , book 1. chap. 25 , ) tells us , that in Leo Allatius's Copy the reading of this place is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For even they are yours : which he concludes to be the truest reading of all . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the Christian Religion , as I suppose ; which almost all Nations did then embrace ; having rejected the errour of their own Superstition . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. unless you had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian , Savil. and Turneb . Copies . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anastasius Bibliothecarius in his Version of the seventh Synod , where-ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs in the Greek , renders it deificum , which term imports any thing extraordinarily sent , or made by God himself . So the Latines termed the Books of the sacred Scriptures , Deificos Libros , as it occurs in the Gesta Purgationis Coeciliani . Vales. * Stretch't out . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , near certain gates . In the Fuketian and Turnebian Copies , and in the Kings Sheets , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some Cities ; which is far the truer reading , as I Judge . For Eusebius says , that not in all , but in the Palaces of some Cities , Constantine's Picture was thus drawn . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whoever was the Translatour of this Book , he has rendred this place with little of attention , thus ; Et precantis formâ manus sursum tollens , and lifting up his hands in the form of one praying ; whereas he ought to have rendred it , manibus expansis , ut precantes solent , with expanded hands as persons praying are wont to do . For the Christians were wont , when at prayers , to stretch forth their hands , that by this means they might represent the likeness of a Cross. Indeed , the Christians lifted up their hands , whilst they were praying . But this was not peculiar to the Christians , in regard the Heathens did the same ; as Virgil attests in these words ▪ — Et geminas tollens ad sidera palmas . But , that was peculiar to the Christians , to expand their hands in the form of a Cross. Tertullian's words , in his Book de Oratione Chap. 11 , are these : Nos verò non attollimus tantum , Sed etiam expandimus , & dominicâ passione modulamur ; We do not only lift up [ our hands , ] but do spread them also , and we put our selves into a form agreeable to Our Lord's passion . He says the same in his Apologetick , chap. 30. Vales. * Or , Images . a But Socrates ( book 1. chap. 18 ; ) relates the contrary , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And first , he abolished the Combats of the Gladiatours ; then , he placed his own Statues in the Temples . But any one might with good reason conjecture , that this place of Socrates is corrupted . For , Socrates does there reckon up all things , which were invented by Constantine in order to the abolition of the Superstition of the Heathens . Amongst which he says , that Constantine placed his own Pictures and Statues in the Temples of the Gods. But by doing of that , the superstition of the Heathens was not extinguished , but rather increased , or changed . For the Heathens would adore the Emperour in place of a God. Wherefore that passage of Socrates must be mended from Eusebius , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But he forbad , that his own Statues should be dedicated in the Temples . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The two last words must in my judgment be expunged ; in regard they disturb the sense . For if you blot out them , the sense is plain . Vales. † Or , Adumbration . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sozomen ( book 1. chap. 8. ) has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he erected an Oratory within the Imperial Palace . 'T is plain that Sozomen ( as he usually does , ) borrowed this out of our Eusebius . But Eusebius does not say , that Constantine built a Church in the Palace . He says only this , that he constituted a kind of a Church in the Palace . See Eusebius's Panegyrick on Constantine's Tricennalia . chap. 9 ; where he does plainly confirm our Opinion . Vales. * Prescribed , or , solemn . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with those that filled the Imperial Palace , or , the Church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an ambiguous expression , which signifies a Church , and a Palace . And Eusebius seems designedly to have play'd with the ambiguity of this phrase , because Constantine's Palace was like a Church . And those whom at this place he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he has termed above in this chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour followed the opinion of Sozomen , and supposed a Church to have been meant here ; with whom I don't agree . For Eusebius himself in his Panegyrick , chap. 9 , where this passage occurs word for word , says nothing concerning a Church . The meaning therefore of this place is , that Constantine committed the Care and Custody of his whole Palace to the Ministers and Servants of God , and to the Prelates : so that , the Prelates were certain Controllers as 't were of his house , or such Officers as the Romans termed Cura Palatii . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must I think , be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acknowledged : and so 't is in the Panegyrick at the place now cited . The Printed-reading is not to be born with . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day before the Sabbath . And thus , as 't is evident , he read , who composed the Contents of these Chapters . Moreover , Sozomen ( book 1 , chap. 8 , ) confirms this very thing in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , he made a Law that on that day called Sunday , ( which day the Jews term the first of the Sabbath , but the Gentiles give it the name of Sunday ; ) and on that day before the Sahbath , all persons should cease from doing business in the Courts of Judicature , and abstain from all other employments , and should worship God with Prayers and Supplications . In these words of Sozomen , something of difficulty occurs , as to what respects Fryday . For I can scarce perswade my self , that Constantine should have commanded , that on that day people should abstain from doing business in the Courts of Judicature . 'T is certain , Eusebius affirms no such thing concerning Fryday , but concerning Sunday only . There is a Law of Constantine's extant in the Theodosian Code , Tit. de Ferils , in which Law Sunday only is excepted . Therefore Sozomen added this of his own . Who seeing this observed in his own Times at Constantinople ( for he was an Advocate in that City , together with one Aquilinus , as he himself relates in his second book chap. 3. ) believed Constantine to have been the Authour of this thing . Vales. * Or , Heatbens . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b He terms that a pure field , wherein there were no Altars , no Sepulchres . Vales. * Or , Meditated on . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , that they ought not to use their Spears . In Eusebius's Panegyrick , chap. 9 , where this passage occurs in the same words ; 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they ought not to place , &c : which the translatour perceived not . Vales. * Goods . a Sozomen says the same , book 1. chap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Further ▪ that he might accustome His Souldiers to worship God in the same manner with himself , he markt their Arms with the Symbol of the Cross. Which words of Sozomen , as any one may see , are taken out of Eusebius . Further , by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arms , I understand the Bucklers or Shields , whereon Constantine ordered the Salutary sign of the Cross to be painted . In the Notitia of the Roman Empire , such kind of Shields as these are to be seen , whereon the sign of the Cross is divers ways exprest . Moreover , Prudentius ( in his Book against Symmachus ) attests the same in these verses : Christus purpureum Stellanti pictus in auro Signabat Labarum : Clypeorum insignia Christus Pinxera● . — Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before the Armed Cross. I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before his Armed Forces ; as the Translatour seems to have read . The occasion of the mistake seems to have been given by the contracted Form of writing . For whereas the Librarius [ Book-writer ] had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some unskilfull Transcriber thought that the meaning of that abbreviature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cross. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before these words in the Greek , the Fuk. and Turneb . Copies add two words in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And in the following line , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same Copies and S r Hen. Savil's insert the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the common reading , which we have followed , is far better . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have , as I think , very happily mended the Title of this chapter , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his fervency and earnestness in praying . For in this chapter Eusebius treats concerning that fervency in praying , wherewith Constantine was inflamed . The cause of the mistake arose from the usage of the Antiquarii [ persons that wrote Books fair ; ] who in their writing out the Titles of chapters , were wont to omit the first letter , that afterwards at their leisure they might paint it with Vermilion . In the Kings Sheets the first letter of the Title is always left out . But in the Fuk. Copy 't is sometimes added , sometimes omitted . For instance the Title of this chapter , both in the Fuketian Copy and in the Kings sheets , is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first letter being omitted ; which the Fuketian Manuscript , in the body of the Book , does make good in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very ill , and without any sense , as it is apparent . Vales. * Or , Honour . * Or , Mysteries . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it , divinos sacrorum Ritus obibat , He performed the divine Rites of things sacred . Musculus translates it in this manner ; Sacras ceremonias expediebat , he dispatcht the sacred Ceremonies . But neither of these two persons perceived that this place was corrupted . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , performed the Office , &c. For he compares Constantine to a Prelate or Pontif : whence he subjoyns these words in the following chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In this manner therefore he himself performed the Office of a Priest to his own God : and in the chapter after that , adds , that , Constantine behaved himself as a Bishop ; and in presence of the Bishops took that appellation upon himself . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And with a chearfullness , &c. So above at chap. 17 , his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with diligence and chearfulness himself lead the way to those who assembled within that Church . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Christians in the Vigil of the Feast of Easter lighted a vast company of wax Tapers . Which thing having been done by them , within the Church only ; Constantine gave order that without the Church also Tapers should be every where lighted , in honour of so great a Festival . And whereas lights were usually kindled in the night , in great Cities , as I have remarked at the 14 th Book of Amm. Marcellinus , pag. 6 , of my notes ; Constantine would have far more , and larger Torches lighted up on that night , to the end he might induce the minds of the Heathens to a veneration of the Christian Religion . Further , those pillars of wax , which Eusebius makes mention of here , do excellently well denote the Paschal-Taper which we are wont to light up in the Vigil of Easter : concerning which Taper Barnabas Brissonius has written a particular Book . See Gregory Nazianzene in his 19 th Oration . And in his second Oration de Pascha , pag. 676 , he says , that then Lights were usually kindled both in private and publickly ; in so much that , by reason of the multitude of lights which all ages and degrees of men lighted up , that night was rendred transcendently bright . Gaudentius Brixiensis therefore does deservedly term that night , noctem splendidissimam , a most splendid night ; as does likewise Zeno Veronensis in his first Sermon ad Neophylos . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus took these words in such a sense , as if they were an exposition of the foregoing , words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pillars of wax . But Christophorson distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those pillars of wax ; whom we have also followed . Grecians do properly term those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines call Tedae , Torches ; as Pollux informs us Book 10. Chap. 26. In which place of Pollux the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is commonly printed . Hence a Game amongst the Greeks was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called from these Torches . Grecians do likewise use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Lamp , in which sense it occurs in the 25 th Chap. of Saint Matthew ; in the same manner that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken both for a Torch , and also for a Lamp. Vales. f This passage of Eusebius is to be taken notice of in reference to the Easter-Alms , which Constantine was wont to bestow yearly , in memory of that Benefit which Christ on those days conferred upon mankind . The Ancient Christians were heretofore wont on the Feast-day of Easter to distribute money amongst the poor : which thing was carefully performed not only by Lay-persons , but by the Clergy also . Concerning which matter there is an eminent passage in Commodianus's Second Book of Institutions , Chap. 75. C ongruit in Pascha , die felicissimo nostro , L ●tentur & illi qui postulant sumpta diurna . E rogetur cis quod sufficit , Vinum & Esca . R espicite fontem quo memorentur isla pro vobis . I mmodico sumptu deficitis Christo donare . C ùm ipsi non faci●is , quomodo suad●re potestis J ustitiam Legis talibus ? Vel semel in anno . S ic multos urget blasphemia saepe de Vobis . Commodianus speaks to the Clergy , as 't is apparent from the Title of the Poem , and from the first letters of every verse . And he advises them , that at least on Easter-day they should bestow an Alms upon the poor . He reproves them also , because , by reason of their living too high , they had nothing left which they might bestow on the poor . For that is the meaning of this verse ; Immodico sumptu deficitis Christo donare . Concerning these very Paschal-Alms , Anastasius ( in the Life of Pope Hadrian ) speaks in these words . Simulque & in Balneo juxta eandem Ecclesiam sito , As likewise in the Bath also , which is situate near the same Church , where Our Brethren , the poor of Christ , who were wont to meet yearly to receive Alms in the Paschal Festivity , and to bathe ; &c. Vales. a These words must be rendred favourably . For 't is manifest , that the Sacrifices of the Heathens were not expresly and by name forbidden by Constantine the Great , as Libanius in express words informs us in His Oration Pro Templis . Indeed , Constantine by issuing forth a Law prohibited private and domestick Sacrifices , as it appears from the Theodosian Code de Maleficis & Mathematicis , and from the first Law de Paganis . But he forbad not the publick and solemn Sacrifices , which had been instituted by their Ancestours . Eusebius repeats the same thing in chap. 25. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood ; and we have rendred it accordingly . In Robert Stephen's Edition a point is ill set after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereas it should be placed after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Kings Copy , and in the Sheets : agreeably whereto we have pointed it . Vales. * Or , A pious life . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour has rendred it ill , nec oracula curiosè sectarentur , nor should curiously follow Oracles . For the Damons had long before ceased from giving forth Oracles . Wherefore Constantine's Law was superfluous , wherein he had forbidden the searching after Oracles . I had rather therefore understand here the Diviners , Prophets , Astrologers , and Soothsayers : the consulting of whom was prohibited by Constantine , in the first and second Law Cod. Theod. de Maleficis & Mathematicis . Vales. * Or , Murders . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amongst the Egyptians , Androgyni were the Priests of the Nile , as Gregory Nazianzen informs us in his second Invective against Julian ; as also in his Poem to N●●e●ius . The same Gregorius ( in the Oration which he wrote in Sancta Lumina Epiphaniorum , ) does elegantly assert , that by this fact the Egyptians reproacht , rather than honoured th● Nile . Concerning the same Rite of the Egyptians , there is an eminent passage in Libanius's Oration Pro Templis , which , in regard it makes very much for our purpose , and was not understood by the Translatour , deserves to be set down here : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor was a permission of Sacrificing reserved to Rome only , but to the City of Sarápis also , that great and populous City , which is possest of a multitude of Temples , by the assistance whereof it renders the plenty of Egypt common to all men . Now this [ plenty ] is the product of the Nile . They entertain the Nile at a Banquet , and [ those Sacred Rites ] perswade it to rise and overflow the Fields ; which [ Rites ] not being performed both at the stated and solemn time , and by those persons [ appointed for that purpose , ] the Nile would not [ swell and overflow its Banks . ] Which thing when they well understood , who would very willingly have abolished these [ Rites ] also ; nevertheless , on second thoughts they would not abolish them ; But suffered that River to be entertained at a banquet , according to the usage of the Ancients , because of the usual Reward it paid , [ to wit , a plentifull Crop. ] From this place of Libanius it plainly appears , that these Androgyni the Priests of the Nile were not abolished by Constantine : or if they were abolished by him , they were soon after restored . Vales. * Persons that were both Males and Females . † Falsified , or , depraved . ‖ Or , Were not any more . * Or , Correction . * Or , In few words a See Sozomen book . 1. chap. 9. who , in regard he was a Lawyer belonging to the Byzantine Forum , does explain these knots of the Roman Laws , more perspicuously than Eusebius . Consult Lipsius also , in his Comment at the Third Book of Tacitus's Annals ; where he discourses at large de Lege Papia . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But the Emperour , and do expunge these four words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which crept out of the margin into the Text. Further , this Constitution of the Emperour Constantine , is exstant in the 8 th Book of the Theodosian Code , in the Title de Infirmandis Poenis Coelibatûs & Orbitatis . In the Fuketian and Savilian Copies , intead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And so likewise 't is written in the Copies of Scaliger , Bongarsius , and Christophorson , as the Geneva Printers have told us . But I had rather reade from Sozomen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Hath demonstrated many persons to be Childless . † Or , Nature . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are misplaced here ; but may easily be restored in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Law of Constantine , wherein he abolish't the severity of the Old Law , and the Forms of words in making Wills , is not ( I think ) now extant . But 't is mentioned in the Third Law of the Theodosian Code de Testamentis . In the Fuk. and Savil. Manuscripts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . Vales. d There is indeed a Law of Constantine's extant , ( Cod. Justin. Book 6. Tit. 21. qui Testamenta sacere possint , &c. ) dated from Nicomedia , concerning the Testaments of Souldiers in expedition , or in present service ; by which they are discharged from the obligation of those solemnities which are by the Law made necessary in the Wills of other persons ; and their Wills are made good , if but written on the Scabberd of their Swords , or on their Targets with their Bloud , or with their Swords in the dust , at such time as they died in Battle . a There is a Law of Constantine's extant in the close of the Theodosian Code , under the Title de Episcopali audienti● , wherein the Emperour commands that the sentences pronounced by a Bishop , even in Causis Minorum , should obtain the force of a Law. The Translatour therefore has done ill , at this place to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Regulas , Rules or Canons . For the discourse here is not concerning the Ecclesiastick Rules , which are promulged in a Synod by the Bishops ; but concerning Sentences pronounc't between persons at Law , as 't is apparent from the words which follow . Moreover , Sozomen understood these words of Eusebius no otherwise . But , that which occasions the difficulty is , what Eusebius has said in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Decrees — which were promulged in Synods . But , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used to signifie an Ecclesiastick Session , to wit of a Bishop and his Presbyters . Sozomen has the very same term , in his first book ▪ chap. 9 ; where he speaks concerning this Law of Constantine . Which Authour's words I do so much the more willingly produce , as often as the Laws are treated of , because he was a person incomparably well skill'd in the Roman Laws , as 't is evident from his books . His words therefore in the foresaid book and chapter are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , he permitted Litigants to appeal to the Judgment of the Bishops , if they had a mind to avoid the Civil Magistrates . And , that their [ the Bishops ] Sentence should be firm and valid , and of more force than the Sentence of the other Judges , as if it had been pronounc't by the Emperour himself . And , that the Governours of Provinces , and their Officials , should put in Execution the Sentences pronounc't [ by the Bishops . ] And , that the Decrees of Synods should be unalterable . But , if any one will have the Councills of Bishops to be meant by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie the Sentences pronounc't in a Synod against mischievous Priests and Hereticks ; which Sentences the Emperours do confirm in the Second Law , in the same Title de Episcopali audientia . Vales. * Or , More approved than any , &c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Liberal ; Valesius renders it Civil . * Or , Certain proportions of Bread , or Bread-corn . † Or , Miserable women . ‖ Or , Dedicated their Lives to , &c. * Declamations . a Least any one should think , that our Eusebius does flatter Constantine here , the same is also attested by Victor , in his Epitome , in these words . Ipse assiduè Legere , Scribere , meditari . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not understood by the Translatour . For thus he renders it ; frequentes cum suis inibat congressus ; whereas it ought to have been rendred , crebras habebat conciones , he made frequent Speeches . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports verba facere , to make a Speech ; which Graecians do more frequently term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Isocrates terms it in the beginning of his Areopagitick ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and also Pausanias ( in Achaicis ) pag. 168. Edit . Aldin ▪ as likewise in the two Decreta Deliorum , which are ext●nt amongst the Marmora Arundelliana , pag. 42 and 43 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words are thus to be rendred : ad Senatum quoque & ad populum verba faciendi expletis sacris primi omnium habeant facultatem . Polybius ( book 4. pag. 302 , ) uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same signification : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which place , in regard 't is very faulty , we will by the by restore . Write thus therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which emendation is confirmed by Polybius's next words , For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Thus much concerning the signification of the word . As to the thing it self ▪ from this deed of Constantine seems to have been derived the usage of the Byzantine Emperours , who made Catechetick Orations even concerning things sacred , which Orations were termed Silentia , as you may see in Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , His whole Empire rational . † Or , Contracted . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Turnebian Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seemed to initiate , &c. Which in my judgment is the truer reading . Vales. * Or , Judicatory . † Or , Covetous . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , in the Kings Copy and in Robert Stephen's Edition follow these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which occur at the beginning of the 30 th chap. But in the Geneva Edition , Some body , who I know not , hath noted at the margin , that there is a great imperfection here ; which Scaliger , Bongar●ius , Gruterus , and others supply in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But first , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be expunged . For the imperfection , if there be any in this place , begins before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the Geneva Edition appear corruptly repeated . Secondly , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. are altogether void of sense . This imperfection therefore is better made up in Moraus's Book , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end of the chapter , as 't is in the Geneva Edition . In the same Copy the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These things he attested continually . S r Henry Savil in the lower margin of his Copy , makes good this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But , from the footsteps of the written reading which I found in the excellent Fuketian Copy , I have , as I think , very happily restored this place . The writing therefore of the Fuketian Manuscript is this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What is easier than to make up these imperfections in this manner ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nothing is plainer , nothing more certain . That is , That the Empire of the world was delivered to Him by the Supream God : but , that He , by the Example of the Deity , had distributed the parts of His Empire to be governed by them . Vales. * Or , vnsatiableness . † Or , Stature . a For 't is uncertain whether you shall be buried in the ground ; in regard you may either be burnt , or drowned in the Sea , or devoured by wild Beasts . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is here . Vales. * Or , Predictions . * Or , Death . * Or , Volumn , or , discourse . * Or , Gave the writing of his , &c. † Or , Our tongue . a Under the disposition of the Magister Officiorum [ Master of Offices ] were the Interpreters of various Nations and Languages , as the Notitia of the Roman Empire informs us . Constantine therefore made use of their assistance in translating his Orations and Letters out of Latine into Greek . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it in ipsa Basilica , in the very Church , which I like nor . For Eusebius notes this as a wonderfull instance of piety in Constantine , that the Emperour vouchsafed to hear Eusebius's Oration , in a standing posture within the very Palace . Questionless , if the Emperour had heard the Speech standing in the Church , that would have been less strange , in regard the place it self requires reverence , and because in the Church the Emperour himself is one of the number of the Faithfull . But , for the Emperour to stand in the Palace whilst a Bishop was speaking , that is a signal instance of Religion . See chap. 46 , whence it may be manifestly gathered , that the Palace is meant here . Further , the Christians were heretofore wont in a standing posture to hear the Sermon of the Priest in the Church . For no body sate in the Church but the Presbyters , as Optatus informs us , Book 4. Dum peccatorem arguit , & Sedentem increpat Deus , Specialiter ad vos dictum esse constat non ad populum , qui in Ecclesia non habet sedendi licentiam . Vales. * Or , Points of Divinity . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is truer , if I mistake not . Vales. b He seems to mean the Book de Ratione Computi paschalis , which Beda ( in his Book de Ratione Temporum , Chap. 42 , ) asserts to have been made by Eusebius . Indeed , the Emperour Constantine , in his Letter to Eusebius , does attest , that that work of Eusebius's , which is here mentioned , was a Laborious work , and that it contained the whole account , Original , and perfection of the Paschal Feast . Concerning this Book of Eusebius , Jerome in his piece de Scriptoribus Ecclesiasticis speaks thus , Hippolytus rationem paschae , temporumque Canones Scripsit , & sedecim annorum circulum reperit , & Eusebio qui super eodem pascha canonem decem & novem annorum circuli composuit , occasionem dedit . Which words of S t Jerome , Bede hath transcribed in his Book de Sex Aetatibus Mundi ; and in his History , Book 5. Chap. 22. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The controversie of Easter . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reason , or cause , as I also found it mended at the margin of Moraeu's Copy . Which emendation is confirmed by the following words . For he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and its institution , &c. 'T is certain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be said concerning the original of a controversie . You would do better therefore to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , institution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the consummation of the Paschal Feast , performed by Christ , who by the Miracle of his own Resurrection , instituted a true Pascha for Christians . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words in the Greek , in the Kings Copy , and in the Edition of Robert Stephens , these words follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although 't is impossible , that such , &c. But Scaliger , Bongarsius , and others have made up this place from I know not what Copies . The same supplement I likewise found in the Fuketian Copy , and in Moraeus's Book , and indeed something more correct than it is in the Geneva Edition . For , in that the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This so great a confidence , or perswasion . He means his boldness who by Constantine's order had translated Eusebius's Book concerning Easter : or rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the opinion and judgment of the Emperour himself . The Translatour understood it as meant concerning the boldness or confidence of Eusebius himself , which can in no wise be agreeable here . Doubtless , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot here be taken otherwise , than for the judgment and perswasion , as well of Constantine Himself , as of other men , who highly extolled Eusebius's Treatise concerning Easter , which by Constantinc's order had been rendred into Latine . This so great an opinion of all men , says he , does sufficiently shew , that you have met with no unworthy a Translatour . Futher , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be construed two ways , either with the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , in Moraeus's Copy there is an empty space left . Questionless the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . The place therefore must be made good in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who can render , or rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Eusebius expresses himself above at chap. 32. Indeed , in the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .... 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Diocese of the East . so the Romans termed a certain number of Provinces , which joyntly obeyed a Vicarius of the Praetorian Praefecture . For a Praefectus Praetorio had several Dioceses under his own dispose ; but the Vicarii had but one Diocese . Further , this word began to be used in this sense about Constantine's times , as we learn both from Constantine's Letters recorded above , and also from some Laws of the Theodosian Code . Vales. * Or , Humanity . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it right , terniones & quaterniones . For Parchment Copies were usually digested into Quaternions , that is , four sheets were made up together , as Ternions are three sheets made up together . And the Quaternions had sixteen pages the Ternions twelve . Further , in the last page of the Quaternion was set the number of the Quaternion , to wit , 1 , 2 , 3 , and so on ; as I have observed in the most ancient Copies , as well Greek as Latine . In a very old Copy of Gregorius Turonensis , which was written above nine hundred years since , in the last page of the Quaternion I found this mark , q. 1. that is , the first Quaternion . Further , the Reader is to be advertized , that in these words of Eusebius there is an Enallage . For he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it ought rather to have been worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this place is read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so I guess it was written in S r Henry Savil's Copy , because S r Henry hath under-mark't these three words , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with lines . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; In the King 's , and Fuketian Copies , 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one word ; which I rather approve of . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it would be better , were it thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders this place thus : nos verò quoniam breviter quae nobis nota fuerunt , literarum monumentis mandavimus ; but because we have in short committed to writing , those things which were known to us . But I render it thus ; postquam ea quae nobis nota sunt breviter exposuerimus , ad extremum ejus vitae tempus Sermonem trans●eremus ; after we have briefly declared those things which are known to us , we will turn our discourse to the last time of his Life . Which rendition is doubtless truer , and more agreeable to the words and meaning of Eusebius . For , if Eusebius had meant so as the Translatour thought he did , he would have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Last time . * Or , Periods of years . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words , a whole line was left out in the Kings Copy , and in 〈◊〉 ▪ Stephens's Edition ; which I make up thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , wherein his three Sons had at different , &c. The repetition of the same word , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the occasion that this whole line was omitted by the over-hasty Antiquarius [ Transcriber of Books . ] In the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellently well . Thus by the addition of one small word , this place is perfected . But S r Henry Savil supplied this place by adding three 〈◊〉 ●id also Scaliger and Christophorson , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ an odd Expression . † Or , A threesold issue of Sons . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The translatour has rendred it ill , ●●cimo quoque anno , every tenth year . For Constantine did not create his Sons Caesars , every tenth year of his Empire . For he made Crispus and Constantinus , Caesars , in the Consulate of Gallicanus and Bassus , on the Calends of March , which was the eleventh year of his Empire . But Constantius was created Caesar , in the third Consulate of Crispus and Constantinus , on the sixth of the Ides of November , that is , on the nineteenth year of Constantine's Empire . Lastly , Constan ▪ s was proclaimed Caesar by his Father , in the Consulate of Dalmatius and Zenophilus , on the eighth of the Calends of January , when Constantine was entred into the twenty eighth year of his Empire ▪ as it appears from Idatius's Fasti. Wherefore Eusebius's words will be better rendred thus , singulis decenni●s , in each of his ten years . But neither will what Eusebius hath said , be true , even this way . For Crispus and Constantinus junior were not created Caesars in Constantine's first ten years , but about his first ten years . Therefore , these words want a favourable interpretation . Which Baronius not in the least perceiving , has recorded Crispus to have been made Caesar on the year of Christ 315 ; which is a Prochronism of two years . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I wonder was not perceived by others . In the Fuketian Copy 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading I like not . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written in one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like , or , as 't were ; as I found it mended at the margin of Moraeus's Copy : and a little after , the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some body , who it was I know not , has noted at the margin of the Geneva Edition , that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before they have entred into a League . Nevertheless , in the Fuketian and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a passive signification . And imports the same with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which occurs at the close of this Letter . And thus Christophorson renders it in the First Book of Theodoret's Eccles. Hist. chap. 28. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Theodoret ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows presently , must be expunged : which word occurs not in the Fuketian Copy . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it , in omni negotio , in every business . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the reading is in Theodoret ; from whose first book , chap. 29 , this place is made good , which in the Manuscript Copies , and in Stephens's Edition was impersect . But in Moraeus's Copy I found another punctation of this place , which in my judgment is righter , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does chiefly require of us . But , as to what , &c. Only I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from you . Nevertheless , the common reading may be born with . In the Fuketian , as well as the Turnebian Copy , and in Moraeus's Book , 't is written ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; according to our Rendition . Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders , religionem nostram , our Religion . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have sent . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have written , as the Translatour seems to have read . Yet in Theodoret and the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have sent to those , &c. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Flavius Dionysius is termed Come● by Athanasius in his Apologetick to Constantius , where he relates a great deal concerning this Synod at Tyre , which was held in the Consulate of Constantius and Albinus , in the months August and September . This Dionysius had before been Consularis of Phoenice , in the Consulate of Januarinus and Justus , as it appears from the Fourth Law Cod. Theod. de Famosis Libellis . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So indeed the reading is in Theodoret. But in the Fuketian Copy this place is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which reading Scaliger , Bongarsius , and others found in their Copies . A little after I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian Copy and Theodoret. For there is no small emphasis in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy there is an imperfection , and the last part of the word only occurs , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore S r Henry Savil supplied it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an Order ; and so did Scaliger , and the rest . Vales. * Or , Quire of God. b He means Alexander Bishop of the City Thessalonica , who was present at the Synod at Tyre , as Athanasius witnesseth . By the Bishops of Pannonia and Moesia , Eusebius means Ursacius and Valens leading men of the Arian faction , who were sent from the Synod of Tyre into Egypt , that they might there enquire concerning the Crimes wherewith Athanasius had been charged , as Athanasius relates in his Apologetick . Vales. c He means Theogonius Bishop of Nicaea , and Theodorus Bishop of Perinthus , which was otherwise termed Heraclea ; which Prelates were present at the same Synod , as Athanasius and Theodoret do inform us . Besides Theogonius , two other Bishops out of Bithynia were present at the Synod of Tyre , namely Eusebius of Nicomedia , and Maris of Chalcedon . Vales. * Or , Adorned the fullness of the Synod . d Athanasius in his Apologetick to Constantius ▪ pag. 788 , speaking concerning this Synod , does attest , that Constantine sent the Palatine Souldiers , who were to obey the commands of the Bishops : His words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * That is , The approved men sent from the Imperial Palace . a This was Marianus the Tribune and Notary , as 't is said in the Contents of this Chapter , and in Sozomen . He bore the same dignity under Constantius , as Athanasius attests in his Book de Synodis Arimini & Seleuciae . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is the same errour in the foregoing Chapter ; where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in which manner 't is written at both places in the Fuketian Copy . Vales. a This whole passage , as far as those words , Others interpreted , &c , was wanting in the Kings Copy and in Robert Stephens Edition : which words Learned men have inserted from some Manuscript Copy , as I judge . For they seem to me to be genuine , and to proceed from Eusebius's own stile . They do indeed occur in the excellent Fuketian Copy ; but in S r Henry Savil's , they are wanting . For , at this place S r Henry hath made this Remark . Christophorsonus hoc loco , &c. At this place Christophorson has from his own Copies inserted these following words , which to me seem scarce agreeable to this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius does , not without reason , term that kindness and benignity which the Emperour Constantine made use of towards the Priests of God , a benignity towards Christ himself . For , kindness towards his Ministers , redounds to the honour of the Lord himself . Therefore says Christ in the Gospel . He that receiveth you , receiveth me : and , that which you have done to one of them , you have done to me . Vales. * Or , Delivered to their hearers Theologick , &c. † Or , Made interpretations of the divine readings . ‖ Or , Goods . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the words seem to be transposed , a thing which , as we have told you , is frequently done in these Books . Above therefore is must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making descriptions ; and here the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , explaining the meanings , &c. But some body will perhaps aske , what those Prophetick Visions are , which Eusebius means here . He means , if I mistake not , that place which occurs in the third chapter of Zephaniah , verse 8 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Cyril of Jerusalem also , in his fourth Homily , explains this passage of Zephaniah concerning the Martyrium or Church , which Constantine erected in the place of our Lord's Resurrection . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He terms the Jerusalem Church , and all its Members and Edifices , Symbols . See Eusebius's Oration in the dedication of the Church at Tyre , which is recorded in the tenth book of his Eccles. History : where he asserts , that every member of the Church imported some thing that was mystical . In the Fuketian Copy , the reading is ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour has rendred it right , tricesimo imperii anno , in the thirtieth year of his Empire . For the Dedication-Feast of the Jerusalem Church was celebrated in the year of Christ 335 , on the Ides of September , Constantius and Albinus being Consuls , in Constantine's Tricennalia . At which time Constantine was in the thirtieth year of his Empire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does properly signifie Tricennalia , that is , a festivity of sports which were performed on account of the thirtieth year of an Emperours Reign . The Authour of the Alexandrian Chronicle , in the Consulate of Constantius and Albinus , has these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which in Idatius's Fasti occur rend●ed into Latine , in this manner ; His Coss. Tricennalia Edidit Constantinus Augustus die 8. Cal. August ; in the Consulate of these persons , Constantinus Augustus published his Tricennalia , on the eight of the Calends of August . Yet sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tricennalia are taken for the thirtieth year . So Jerome relates , that Dalmatius was created Caesar in Constantine's Tricennalia , that is , on the thirtieth year of his Empire . But whereas I have said , that the Dedication Feast of the Jerusalem Church was celebrated on the Ides of September , of this matter I have Nicephorus my Authour , in his eight book , chap. 30. Indeed , in Saint Saba's Typicon , and in the Greek Menology , on the thirteenth day of September are placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also Sophronius in his Oration de Exaltatione Sanctae Crucis ; and this Festivity was observed every year , for the space of eight days . From these Authours the Alexandrian Chronicle must be corrected , wherein there is a mistake , as well in the day as the Consulate , in which these things were done . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and how great the Emperours attempts of Elegancy . a Amongst the other Donaria [ Sacred Gifts , ] which Constantine gave to the Jerusalem Church , there was a Sacerdotal pall woven with threads of gold , which the Bishop made use of in his performing the solemn prayers , as Theodoret relates , Eccles. Hist. book 2. chap. 27. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after this present Subject . That is , at the close of this work . The Translatour rendred it ill ; Quod etiam cum videbitur & absoluto opere edemus . But our Rendition is confirmed by Eusebius himself in chap. 32. of this book . Vales. c For Eusebius had before made a speech in the Palace , as he himself attests above , at chap. 33 , where see what we have noted . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading I have followed in my Version ; nor do I doubt , but Eusebius wrote so . Further , in this place there is an ambiguity . For the words may be construed thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , This Second Synod , which we know to be the greatest after that First [ Synod ] which he had assembled at the most eminent City of Bithynia , the Emperour conven●d at Jerusalem . Which sense Christophorson has followed , Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I embrace the emendation of Learned men , which I found written in Moraeus's Copy also ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neve●●heless , I would willingly add another word also , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly . Further , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred vota , vowes . For Eusebius alludes to the usage of the Romans , who in such Solemnities made Vowes for the safety and felicity of the Prince , as 't is apparent from Plinius's Epistle to Trajan . Moreover , in old Coyns we reade such Vows as these thus exprest , VOTIS XX. MULTIS XXX . But in other Coyns 't is thus , SIC X. SIC XX. That is , So His Decennalia , So His Vicennalia . In the Fuketian Copy 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Letter of the Bishops of the Jerusalem Synod , ( who by Constantine's Order met in order to the Dedication of this Church , which Letter Athanasius records in his Apologetick , pag. 801 , ) 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Salutary Martyrium . Jerome also in his Chronicon terms it the Martyrium ; as does likewise Sozomen book 2 chap. 26 , Marcus in the Life of Porphyrius Bishop of Gaza , and Eucherius in his Book de Situ urbis Hierosolymitan● . See Our Letter de Anastasi , &c , wherein we have at large proved against Jacobus Gretserus and Jacobus Sirmondus , that there was only one Church erected by Constantine , which was termed the Martyrium and Anastasis . Which Letter we thought good to make a second publication of , at the close of our Notes , pag. 304 , &c. Vales. a This whole clause , as far as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , or , His very face in the English , was wanting in the Kings Copy , and in Robert Stephens's Edition : Learned men had inserted it , whether from some Manuscript Copies , or from conjecture , I know not . But at length , the Fuketian Copy has informed us , that these words were on a good account inserted , from the Manuscripts . Vales. * Constantine . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having long before performed , &c. Vales. * Or , Rich distributions of gifts . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very ocean it self . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to their [ that is , the Indian ] Ocean it self . Further , Metrodorus the Philosopher seems to have been the chiefest person of this Indian Embassie ; who from the King of the Indians brought to Constantine very many Gems and Pearls : and pretended that he had brought many more , had not the Persian King taken them from him in his passage thorow Persia. By which lie Constantine being prevailed upon , whilst with too much eagerness he pursues what had been taken from Metrodorus , raises the Persian War , as 't is recorded by Cedrenus and Amm. Marcellinus . But Cedrenus relates that in a place wholly foreign and disagreeable , namely in Constantine's twenty first year ; whereas he ought to have placed it on the thirty first year of Constantine . For in this year the peace between the Romans and Persians was broken . Vales. * Leaders , or Princes . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But in the Old Sheets the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I like better . Vales. * Or , With Piety . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnishing them with . Eusebius makes use of this word in the same sense again , in the next chapter . Vales. * Or , Furniture ▪ † Or , Souldiers armed with Shields ; Spear-men ; Guards of their Bodies . ‖ Or , Captaines . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Any body may of himself perceive , that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But when , &c : which I should not have taken notice of , had I not fear'd least any one should think that it had escap't me . A little after , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be superfluous . Vales. * That is , Christian● ▪ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in the foregoing chapter Eusebius makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Military Companies ; and in many other places . So Sozomen book 1. chap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from that time the Roman Legions , which they now term Companies , provided each of them a Tabernacle proper to themselves . Further , this place seems to me to be imperfect , and must be made good in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . For Eusebius says , that both the Commanders of the first Companies , and those also to whom the Care of the Republick was committed by Constantine , were Favourers of the Christian Religion . By those former persons , he means the Tribunes and Comites of the Scholae : but the latter are the praefecti Praetorio , the Quaestors of the sacred Palace , the Masters of the Offices , and the others who transacted Civil affairs . Vales. * Viz. Christians † Or , Fortified himself with , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I like not the conjecture of the Learned , who after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , well constituted , which addition I found written in Moraeus's Copy also . But if any thing was to have been added , I would rather have put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no place here , in regard in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs . Otherwise it would be an idle repetition , nor would there be more said in the second member of the period , than in the first . Nevertheless , in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a This passage of Eusebius hath led many persons into a mistake . Amongst whom was Dionysius Petavius , who both in his Annotations on Epiphanius's Book de Ponderibus , and also in his eleventh Book de Doctrinâ Temporum , confiding in the authority of Eusebius , was of opinion that Constantine died in the thirty second year of his Reign . Most of the Ancients have likewise written the same thing : viz. Philostorgius , Book . 2. Theodorus Lector in his Collectanea ; Epiphanius , and the Authour of the Alexandrian Chronicle : and amongst the Latines , Aurellus Victor . But this opinion seems to me wholly absurd ▪ For they who think thus , must of necessity affirm also , that the same Constantine began his Empire on the year of Christ 305 , Constantius the fifth time and Maximianus being Consuls . And , that on the same year Constantius Augustus the Father of Constantine departed this Life . But , on the year following which is the year of Christ 306 , Constantius Augustus was Consul the sixth time with his Colleague Maximianus , as all the Fasti do constantly affirm . Wherefore Constantine's Reign can be brought but from the year of Christ 306. Now therefore , whereas he died in the Consulate of Felicianus and Titianus , that is on the year of Christ 337 , on the twenty second of the month May , as 't is agreed on amongst all Writers , it is plainly made out , that Constantine Reigned thirty years , and ten months , three days only excepted . For he had been created Caesar on the eighth of the Calends of August , as Idatius writes in his Fasti. Eutropius therefore and Rufinus are right in their affirming , that Constantine ended his Life in the thirty first year of his Empire . Our Eusebius also says true in his Chronicon , that Constantine Reigned thirty years and ten months . Further , whence it has hapned , that our Eusebius here , and most of the Ancients have attributed two and thirty years Reign to Constantine , this , as I think , was the reason . Two years before his death , Constantine had celebrated his Tricennalia , in the Consulate of Constantius and Albinus , as Eusebius has related above . They thought therefore , that the thirtieth year of Constantine's Reign had been compleated when those men were Consuls ; which nevertheless is false , as I have noted above . Besides , from the beginning of Constantine's Reign , unto his death , two and thirty Pair of Consuls are reckoned . Whence it might have hapned , that they should believe him to have died in the thirty second year of his Empire . Further , some Chronologers have ascribed the years of his Father Constantius , because he Reigned but a very short time , to Constantine . But the Reader is to be advertized , that the most Learned Petavius has at length changed his Sentiment , and has embraced the Common opinion concerning the years of Constantine's Reign , and concerning its beginning ; as 't is apparent from the Fourth Book of the Second part of his Rationarium Temporum . Vales. * Or , Insatiableness , and Hypocrifie . † Or , Goods . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is here added by learned men from the Manuscript Copies ; which word I likewise found in M r Fuket's Book . But I had rather place this word before the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Eusebius [ expresses himself ] at the close of his Third Book concerning the Life of Constantine . It would indeed be far more elegantly written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I embrace the emendation of Learned men , which occurs also in the Fuketian Copy , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , the judgment of our Eusebius is here to be taken notice of , who i●● the Reign of Constantine , as in some most beautifull Countenance , took notice of this Blemish , that he chose the worst and most rapacious men to be his friends , and to bear the publick Offices : and , that he was circumvented by the fraud and craft of certain persons , who pretended themselves to be Christians . Aurelius Victor reproves almost the same thing , in these words : Fiscales molestiae severius pressae . Cunctaque divino ritui paria videre●tur , n● parùm dignis ad publica aditum concessisset . Quae quanquam saepius accidêre , tamen in summo ingenio , atque optimis Reip. moribus , quamvis parva vitia elucent magis . Amm. Marcellinus also in his sixteenth Book , attests the same . Nam proximorum ●auces aperuit primus omnium Constantinus . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that Love and Truth which was in his disposition . † Maintain , or , keep . ‖ Or , Goods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuk. and S r Hen Savil's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a I suppose amongst others , Ablabius to be meant ; who after Constantine's death , in regard 't was believed that he attempted a Rebellion , was slain by the order of Constantius , as Eunapius does at large relate in the Lives of the Sophistae . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Above , at chap. 29 of this book , Eusebius has made use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ where see what we have noted . You might also reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is written at the margin of the Geneva-Edition . The Translatour persisting in his mistake , renders it here also , Congressus cum amicis habere , to hold meetings with his friends ; whereas he ought to have translated it , conciones habere , to make Speeches , as 't is plainly confirmed by the words following . Victor in his Epitome says the same likewise concerning Constantine : Commodissimus tamen ▪ rebus ▪ multis ●uit : Calumnias sedare legibus severissimis : nutrire ar●es bonas , praecipuè fludia Literarum : legere ipse scribere , meditare . Where meditari has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , declamare , to declaim ▪ Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having continued ; as others have already remarked ▪ Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Eusebius does usually term the Heathens , and especially the Philosophers , who thought themselves wiser than others . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the third syllable has a line drawn under it . Vales. * Or , Tabernacle . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those words which follow after these in the Geneva-Edition , unto the beginning of the 58 th chapter , ( which passage we have inclosed within this mark [ ] , ) were wanting both in the Kings Copy , and in Robert Stephen's Edition : and they have been added by Learned men , from conjecture as I think . For the chapters which follow are too short , and contain nothing more than the very Titles of the chapters ; which is a thing altogether disagreeable to Eusebius's designe . Wherefore 't is credible , that I earned men inserted these words from the Titles of the chapters , which occur per●●●t before the fourth Book . Further , in the Geneva-Edition , these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which occur after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be expunged . For the imperterction begins before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We have taken notice of a like mistake above . Our conjecture concerning this Supplement is plainly confirmed by the Fuketian Copy which ( though it faithfully shews the other Supplements which are publish't by the Geneva-men , as we have noted in their places ; yet ) has not the Supplement of this place . Nor is this Fragment written in Turnebus's Copy , although all the rest occur ▪ written at the margin of his Book . Vales. b Socrates ( book 1. chap. 18. ) relates the very same thing , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Moreover , so ardent was the Emperours Love for the Christian Religion , that being about to ingage in a War with the Persians , He provided a Tabernacle made of Linen , painted with divers colours , much resembling a Church , even as Moses did in the wilderness , and this he would have carried about with him , that so in the most desert Regions he might have an Oratory ready . Which words of Socrates I have the more willingly produced , because I know that Socrates is wont most commonly to make use of the very words of Eusebius , in those passages which he borrows out of Eusebius . Therefore , these words of Socrates may supply the place of Eusebius's words . For I can very hardly be induced to believe , that those words which occur in this imperfection , are Eusebius's . Further , before this , in the Licinian War namely , Constantine had a Tabernacle of the Cross fixt without the Camp , into which he retired to fast and pray , as Eusebius attests Book 2. But in his preparation for the Persian War , Constantine did this further , that he built a Tabernacle in form of a Church . Sozomen relates , that from this practise of Constantine it was afterwards derived , that each Cohort in the Roman Army had its Tabernacle furnished like a Chappel , and peculiar Priests and Deacons , who might there perform Divine worship . Vales. a Rufus Festus writes the same thing in his Breviarium . Constantinus rerum dominus , &c. Constantine supream in the Empire , at the latter end of his Life prepared an Expedition against the Persians . For the Nations in the whole world being subdued ; and he being rendred more glorious by a fresh Victory obtained over the Goths , went down against the Persians with many Troops . At whose approach the Kingdoms of Babylonia trembled so much , that an humble Embassie from the Persians met him , and promised they would do what they were commanded . Nevertheless , they deserved not to be pardoned for the continual Eruptions , which they bad attempted thorowout the East under Constantius Caesar. But Socrates says only this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But this War went on no farther at that time : For it was immediately extinguished by the fear which the Emperour had out the Persians into . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You will here observe the Barbarism , not of Eusebius , but of him who has made up this chapter . For it ought to have been said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is this likely , that Constantine , who had drawn together all the Forces of the Roman Empire against the Persians , should have made a Peace with them . 'T is certain , the contrary is affirmed by Rusu● Festus , whose words we have produced above ; as also by Eutropius , and Aurelius Victor . But Socrates intimates , that a Peace , or at least a Truce , was made with the Persian . Vales. a Who sees not , that this passage was made by another hand ? For it does not in the least agree with the following chapter . In this chapter Constantine is said to have begun to build the Church of the Apostles , after Easter in the year 337. But in the following chapter , which 't is manifest was written by Eusebius , that Church appears to be now finished . But from Easter to Pentecost , on which day Constantine died , the ground could scarce be dug up , in order to laying the foundation of the Temple . Wherefore that Church must necessarily have been begun to be built long before ▪ See chap. 36. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Se●● forth brightnesses to them who , &c. † Beating back . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Above , at book 3. chap. 36 , Eusebius terms the outward Roof of a Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be the Roof of the whole Church , or at least of the Altar . Such Roofs built in form of a Circle , we French-men do at this day term Domat● ▪ Further , concerning the magnificence of this Church of the Apostles , Gregory Nazianzene , in his Poem de Insom●io Anastasia , writes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is ▪ And likewise the magnificens Temple of Christ's Disciples , distinguished by four sides in form of a Cross. In this Form Churches were heretofore built , as Gretser hath remarqued in his Books de Cruce , and Marcus in the Life of S t Porphyrius . Vales. * Or , Open Court. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperial , or stately houses . * Or , A Tombe for his own burial . * Or , Consecrated . † Or , Treasur'd up a place there . ‖ Or , At the f●● time of his death . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius alludes to that appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , equall to an Apostle ▪ which was given to Constantine after his death , as it occurs in the Menaea of the Greeks . Which appellation I can't tell why Scaliger ( in his fifth Book de Emendatione Temporum , ) should so much envy him , as to say that much was detracted from the praise and glory of the Apostles , because their name is given to Constantine . Doubtless , whoever shall accurately look into those things done by Constantine , in order to the propagation of the Faith of Christ , will acknowledge that name to have been deservedly given Him. If Thecla could deserve that appellation , which woman Basilius Seleucensis and others do term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much more justly will it be given to Constantine , by whom 't is effected , that we are now all Christians ? Further , Eusebius makes use of the same words again , below at chap. 71. The Authour of the Synodicon speaking concerning the Nicene Synod ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Constantine , the Apostle among the Christian Emperours . And so he is termed in the Office of the Greeks , at the 21 st of May , as it occurs in the Typicon of S t Saba . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Robert Stephens's Edit . 't is likewise worded and pointed in the same manner . † Chests . In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b But Chrysostome ( Homil. 26. in 2. Epist. to the Corinthians , pag. 741 , ) says Constantine was buried in the Porch of the Church of the Apostles , as their Porter ; and that matter he magnifies according to his usual way . These things therefore must be so reconciled , as that Constantine himself would have had his dead body buried in the midst of the Apostles : but , that Constantius , or some body else , placed it otherwhere . Indeed Zonaras writes , that Constantius deposited his Father's Corps in the Church of the Apostles , in a peculiar Porticus , which he had built for that very purpose . Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Coffin . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so 't is in Robert Stephens . † These words within this mark [ ] , from Exercises to Martyrs , are wanting in Robert Stephens ; nor has Musculus taken any notice of them in his Version . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraus's Book the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and an Asterisk is placed before that word . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and spent his Life herein to the very close of it . Farther , this Asterisk assures us , that this imperfection was supplied from some Manuscript Copy . Nevertheless , I question much , whither even these words also proceed not from the conjecture of some Learned man. For this expression seems to me scarce Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I had much rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the words which occur at the end of the imperfection , are much more suspicious ; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a foolish expression , in regard Eusebius always says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the neuter gender . Then , why has he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number ? Was that Church dedicated to many Martyrs together ? There was a famous Church at Helenopolis , dedicated to the Martyr Lucianus . In this Church therefore Constantine abode on account of prayer , when he returned from the warm waters . Wherefore it ought to have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Martyr , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Martyrs . After I had written this note , I procured the Fuketian Copy , which has retained the true writing of this place . For thus it is ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having made his abode for some considerable time in the Oratory of the Martyrs . In the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a chasme : also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Baths of warm water , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he thought . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I suppose it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the salutary Laver. For what can the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be , especially when he had said before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the efficacy of mystick words . In the Old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which plainly confirms our emendation . Vales. c This place does chiefly call for the Reader 's attentive diligence . For from it , that great question concerning Constantine's Baptism may easily be determined . Eusebius says therefore , that the Emperour Constantine did then first of all receive imposition of hands with solemn prayer in the Church : that is in one word , was then first made a Catechumen ▪ For Catechumens were made by imposition of the hand by the Bishop , as the sixth Canon of the Council of Orleance informs us : De his qu● in infirmitate credere volunt , placuit eis debere manum imponi . The same is established in Chap. 39. of the Eliberitane Council . Gentiles si in infirmitate desideraverint sibi manum imponi , si fuerit eorum ex aliquâ parte vita honesta , placuit cis manum imponi , & fieri Christianos . Which Eliberitane Canon ( that I may give notice of that by the by , ) seems to be nothing else but an exposition of the Orleance-Canon : which may also be seen in other Chapters of that Council . Concerning the same Rite there is a famous place in Sulpicius Severus , Dialog . 2 ▪ concerning the Miracles of Saint Martin , Chap. 3. Postremò cuncti catervatim ad genua beati viri ruere caeperunt , fideliter postulantes , ut eos faceret Christianos . Nec Cunctatus , in medio , ut erat , campo , cunctos impositâ universis manu Catechumenos fecit . The same Author , Book 1. Nemo ●●rè , says he , Eximmani illâ multitudine fuit Gentilium , qui non impositione manûs desideratâ , in Dominum Jesum relicto impietatis errore crediderit . S t Augustine also , in Book 2. de Peccat●rum Remissione , Chap. 26. Non uniusmodi est Sanctificatio . Nam & Catechumenos secundùm quendam modum suum per signum Crucis & Orationem manus impositionis puto sanctificari . Petrus Chrysologus writes the same likewise in his 52 d Sermon . Hinc est quod veniens ex Gentibus , impositione manus & exorcismis ante â daemone purgatur ; & apertionem aurium percipit , ut fidei capere possit auditum . So also in his 10● th Sermon ▪ Namque ut incurvus peccatis Gentilis erigatur ad coelum , prius à Gentili por impositionem manuum nequam spiritus effugatur . To these Authours , is to be annext Symeon Metaphrastes , who in the Acts of the Holy Martyrs Indes and Domna , writes thus concerning Cyrillus the Bishop . Ille autem cùm moderat● divinas ei cecinisset Scripturas , & Venerandâ Christi cruce cam obsignasset , tunc quidem eam facit Catechumenam . Lastly , Marcus in his Book concerning the Life of Porphyrius Bishop of Gaza : Die sequenti parentes mulicris & Cognati euntes ad B. Porphyrium , prociderunt ad ejus pedes , petentes Christi signaculum . Beatus verò cùm eos signasset , & ●●cisset Catechumenos , dimisit illos in pace , praecipiens eis ut vacarent Sanctae Ecclesiae . Et Paulò post cùm cos caechesi instituisset , baptizavit . From these Authours it appeares , that Catechumens were heretofore made in the Church , no otherwise than by an imposition of the hand . Whereas therefore Constantine is said to have then first received imposition of the hand in the Church , 't is plain that as yet he was not a Catechumen . But some body will say : who can believe that the Emperour Constantine was not till this time a Catechumen ? whereas he had both been present at the Nicene Council , and had published so many Laws and Rescripts in favour of the Christians ; had built so many Churches ; had all manner of ways incited the Heathens to embrace the Faith of Christ ; and had deprived the Hereticks and Schismaticks of their Churches . Indeed , Eusebius does attest , that he had performed all the Offices of a Christian. For he writes , that he had busied himself in fastings and prayers , and had observed Sundays , and the Feasts of the Martyrs ; and also , that he had watcht all night in the Vigils of Easter . All these things , and many more besides , which might be produced , doe prove Constantine , not to have been a Heathen ; but they do not evince him to have been a Catechumen . 'T is certain , in these four Books of Eusebius , wherein the Piety and Religion of Constantine is celebrated , it no where occurs , that Constantine prayed in the Church with the rest of the Catechumens , or that he partook of the Sacrament of the Catechumens . And although Eusebius does in express words affirm that , of Helena Augusta the Mother of the Emperour Constantine , that shee stood in the Church with the rest of the women ; yet you will never find the same thing said by him concerning Constantine . If it be objected , that Constantine made his abode at Helenopolis in the Church of the Martyrs , and pour'd forth his prayers to God : in the first place I answer , that this passage occurs not in our Copies , as I have observed a little before . Secondly , even Heathens had a liberty of going into the Churches , except only in the time of prayers ; how much more might the Emperour do that , who profest himself a Christian. Whereas therefore Eusebius does plainly inform us here , that Constantine received imposition of the hand from the Prelates first at Helenopolis ; it evidently appears , that before that time he was not a Catechumen . I know , that Athanasius ( in the Life of Saint Anthony , where he speaks concerning the Letters written by Constantine to Anthony , ) and Saint Augustine ( in Epist. 162 , and 166 , ) do give Constantine the Title of a Christian Prince . But it may be answered , that they have in this matter followed the vulgar opinion and Report of all men ; and , that they publickly termed Constantine a Christian Prince , not because he had as yet been initiated in the Sacraments of the Christian Faith , but in regard he openly profest the worship of the Christian Religion . Also , another far more weighty objection against our Opinion , may be brought from Chap. 32 , Book 1. the Contents of which chapter run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , That Constantine becoming a Catechumen , &c. Whence it may be concluded , that Constantine was made a Catechumen soon after that Vision of a Cross in the Heavens . But my answer is , that those Contents were not made by Eusebius , but by some more modern person , as it is shown above . Besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instructed , or , taught . 'T is certain , Eusebius does not say any where in that chapter , that Constantine was made a Catechumen , but only , that the Bishops being call'd for by him , opened to him the reason of that Celestial Vision : and that thence forward he applyed himself to the reading of the Sacred Volumns . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in the first book of his History chap. 13 , these words occur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , received a blessing by prayer and the laying on of his hands . — Saint Augustine , Book 2. de Remissione Peccatorum , Chap. 26 , terms it Orationem manûs impositionis , the prayer of imposition of the hand . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A very foolish repetition , this ▪ in regard he had said just before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Seal which conferrs immortality . Wherefore I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salutary gift . For so the Antients termed Baptism also , as , besides others , Gregory Nazianzene informs us . Vales. c Least any one should rashly find fault with Constantine , because he cove●ed to be baptized there , where the Lord had heretofore been baptized by John ; notice is to be taken , that most Christians at that time coveted the same thing . Our Eusebius's words in his Book de Locis Hebraicis , are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which place Jerome renders thus : BETHBAARA trans Jordanem , &c. BETHBAARA beyond Jordane , where John Baptized to Repentance : whence even to this day many of the Brethren , that is of the number of believers , desirous to be born again there , are baptized in the vital Stream . Jerome takes Eusebius's words to be meant concerning Catechumens who earnestly desired that they might be baptized in Jordan . But the words of Eusebius may be understood concerning bare washing . Indeed , long after the age of Eusebius and Jerome , the Faithfull were wont to wash in that very place , especially on the Festival of the Theophania [ that is , either on the first of February , or the sixth of January , as Scaliger affirms in his Notes on 1 Cor. 15. ] after the Baptism of the little children ; as I have learnt from the Itinerary of Antoninus the Martyr , whose words are these . Juxta Jordanem verò ubi baptizatus est Dominus Jesus , est tumulus cancell is circundatus . Et in loco ub●redundat aqua de alveo suo , posita est Crux lignea intus in aquâ , & ex utrâque parte rupes strata marmore . Et in vigilia Theophan●ae magnus ibi ●it conventus populorum . Et quarta aut quinta vice gallo canen●e , siunt Vigiliae . Completis Matu●inis , primo diluculo surgentes procedunt ad Sacra Ministeria c●lebranda sub divo . Et diaconi tenentes sacerdotem , descendit sacerdos in ●lumen . Et hor a quâ caepit benedicere aquam , mox Jordanis cum magno rugitu post se revertitur ; & stat aqua superior in se usque dum baptismus per●●citur : inferior autem fugit in mare . And a little after : Baptismo autem completo , descendunt omnes in flumen pro benedictione , induti sindonibus quas ●ibi ad Sepulturam servant . The same thing is likewise related in the Hodoeporicon of Saint Willibald which Canisius published . Ad Jordanem , ubi Dominus suit baptizatus , ibi nunc est Ecclesia in columnis lapideis sursum elevata : & subtus ecclesiam est nunc arida terra , ubi dominus baptizatus suit . In ipso loco & ibi nunc baptizant . Ibi stat crux lignea in medio , & parva derivatio aquae stat illic ; & unus suniculus extensus super Jordanem hinc & inde ●irmatur . Tunc in solemritate Epiphaniae infirmi & aegroti venientes habebant se cum funiculo , & sic demerguntur in aquam . Episcopus Noster Willibaldus balneavit se ibi in Jordane . Vales. * Or , According to our example : So Valesius renders it . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning of these words is sufficiently intricate . Had Constantine a mind to say this ? Let all persons now cease from doubting concerning m● , whether I be really a Christian ; let no body in future suspect me to have embraced the Faith of Christ in words only , not from the inmost affection of my heart . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be taken at this place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Let all delay be removed . Which sense does indeed agree better with what goes before . For in these words Constantine accuses himself , because namely he had too long deferred the Salutary Laver , and because he had been so long wavering as 't were and doubtfull , neither following the Rites and Ceremonies of the Heathens , nor embracing the worship of the Christians . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I had heretofore taken a resolution of doing this ; in which manner I found it written in Turnebus's and Moraeus's Copy . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There may be a two●old meaning given of these words : for either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which sense the Translatour of this Book has followed . Or else with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood , which meaning is in my judgment truer . Indeed , in the Kings Copy , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle distinction is placed . Besides , that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does plainly shew , that Constantine speaks concerning himself . Lastly , if these words were to be meant concerning God , Constantine would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the people of God , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with his people . Vales. * Or , Be worthy of God. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Books of Turnebus and Moraeus , at the margin 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which pleases me better . This verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken in this sense , in the Sacred Scriptures . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can't approve of the Version of the Translatours ▪ who have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , initiatus est , was initiated ; as if the reading ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I have chose to render it , consummatus est , was perfected . So S t Cyprian in his 73 Epist. to Jubaianus , pag. 145 ▪ Quod nunc quoque apud nos g●ritur , ut qui in Ecclesia baptizantur , praepositis Ecclesiae offerantur , & per nostram Orationem ac manus impositionem Spiritum Sanctum consequantur , & signaculo dominico consummentur . 'T is certain , the Greek Fathers do usually term Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Persection and Consummation . So Athanasius in his third Oration against the Arians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And a little after ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Also , a little after he makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for baptizari , to be baptized : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the following page he does again term Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which places P. Nannius always renders it initiationem , initiation . Moreover , Gregory Nazianzene in his first Oration against Julian , gives Baptism the same name ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lastly , Clemens Alexandrinus , Book 1. Paedagog . writes , that Baptism is called by various names . For , sometimes , he says , 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then he annexes a reason why it should be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says he , whereto nothing is wanting . What is farther wanting to him who knows God , and who possesses the grace of God , and now enjoyes Life eternal . Whence Clemens concludes thus ; that all persons who have believed in Christ , and who have been dipt in the sacred Laver , are now perfect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amongst the Latines also , they were termed perfecti Christiani , perfect Christians , who had received Baptism , although they had not received imposition of the Hand from the Bishop . The Old Authour de Haereticis non rebaptizandis , has this passage ; Quod hodiernâ quoque die non potest dubitari esse usitatum , & evenire solitum ut plerique post Baptisma ●ine impositione manûs Episcopi de saeculo ex●ant ; & tamen pro perfectis ●idelibus habentur . And again afterwards , at pag. 135 Edit . Rigal● ; he uses a perfect Christian for a Believer ; and , an imperfect one for a Catechumen . See the place . — Vales h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which I have already remark'● to have hapned in many places of this work , has , I conjecture , been committed here also ; namely , that the words are transposed . I am of opinion therefore , that it must be read thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoyced , and was renewed in Spirit . For he alludes to that verse of the known Psalm , Create a clean heart in me , O God , and renew a right spirit within me . Further , from this place of Eusebius we may gather , that Constantine was not sprinkled in his Bed , as the sick were wont to be ; but received Baptism in the Church . For Eusebius says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , was by a Regeneration perfected in the Martyria of Christ. Soon after this , from the Fuketian Copy and the Old Sheets write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was filled with light . Vales. 'T is a known thing , that it was heretofore the custom , that Neophytes [ i. e. persons newly baptized , ] should be clothed in white garments , which they afterwards laid by , on the eighth day . Zeno Veronensis in his fifth Sermon ad Neophytos . Primus vos qui in se credentem reprobat nullum , non aries sed agnus excepit : qui vestram nuditatem velleris sui niveo candor● vestivit . S t austin in serm . 157. de Tempore . Paschalis Solemnitas hodiernâ festivitate concluditur . Et ideò bodie Neophytorum habitus commutatur : ita tamen , ut candor qui de habitu deponitur , semper in corde teneatur . Bede attests the same in his Book de Officiis . Septuage●im● , says he , tendit ad sabbatum ante Octavas Paschae , quando hi qui in Vigilia paschae baptizantur , alba vestimenta deponent . Which words occur also in the Roman Order . In an old Pontifical Book of the Church of Senona , written ou● about six hundred years since , there is a solemn prayer extant , which the Bishop made over the Neophytes , at such time as they laid aside their Albes ; which I thought worth while to annex here . Benedictio in Sabbato quando albas deponunt . Deus qui calcat●s in●erni Legibus captivitatem nostram resolutâ catenarum compage dignatus est ad Libertatis praemia revocare , ipse vobis praestet ita hanc vitam tran●igere , ut in illam perpetuam ipso duce possitis intrare , Amen . Tantum praebeat vobis ●e●vorem Catholicae fi●ei , ut sancti adventus illius sit●● expectatione securi , Amen . Vt quicunque hic meruer●n● purgare und● Baptismi , ibi praesentari valeant p●o Judici candidati , Amen . Farther , the Neophytes celebrated those eight days after Baptism with all imaginable Religion : in so much that , during those days , which were also termed Octavae , they lookt upon it as impious , to touch the earth with their naked feet , as S t Austin writes in Epist. 119. ad Januarium . Also , during those days they were wont to go bare-headed , which was a sign of Liberty . S t Austin Serm. 4. in Dominica Octavarum paschae . Hodi● Octavae dicuntur in●antium : revelanda sunt capita eorum quod est indicium Libertatis . Habet enim Libertatem ista spiritalis nativitas , &c. On the contrary , the Catechumens went in publick with their heads covered , in regard they were a Type of Adam expelled out of Paradice , as Junilius says Book 2. Chap. 16. Which I am of opinion is to be understood concerning the Competentes only , who covered not only their heads , but their faces also , as Cyrill of Jerusalem informs us in his first Catechisme . But this covering was taken off of them in Baptism , or at least on the eighth day after Baptism . For this is rather intimated by those words of S t Austin , quoted by us a little above . And the same is likewise confirmed by Theodorus Bishop of Canterbury in his Liber Poenitentialis , in these words . In monachorum ordinatione Abbas debet missam cantare , & tres Orationes complere super Capus ejus ; & septem dies velet caput ejus ▪ septimo die abstollat velamen . Sicut in Baptismo Presbyter septimo die velamen in●antum tollit ▪ ita & Abbas debet Monacho , quia secundus Baptismus est juxta judicium patrum ▪ & omnia peccata dimittuntur sicut in Baptismo . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Geneva-Printers added the last word from the Books of Scaliger and Bongarsius ; which I likewise found added in Moraeus's Copy . But 't is wanting in the Kings Copy , nor does it seem to me to be very necessary . In the Fuketian , Turnebian , and Savil●an Copies , the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ therefore , there is a mistake both in Moraeus's Book , and in the Geneva-Edition . Vales. * Or , Goods . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it occurs in the Kings Sheets . Farther ▪ from this place 't is apparent , that Pentecost is taken , not only for that day which is the fiftieth after Easter-day , but also for the seven weeks which follow Easter . Thus 't is every where used , as well by Greek as Latine Writers , S t Jerome in his Letter to Marcella ; Non quo per totum annum exceptâ Pentecoste jejunare non liceat . Hence , amongst the Greeks there is a Festival termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the twenty-fifth-day from the Feast of Easter . Besides other writers , John Chrysostom makes mention of this Feast , in his Fifth Homily de Ann● . Vales. * Or , An uni● ▪ Valesius renders it , unitate . † Or , The Meridian hours of the Sun. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word must be expunged , although it occurs in all our Copies . Presently , it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian Copy . In the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Genuine . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must doubtless be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning the publick mourning of all persons , at the Funeral of Constantine the Great , Aurelius Victor attests the same , in these words . Funus relatum in urbem sui nominis . Quod san● populus Rom. aegerrimè tulit : quippe cujus armis , Legibus , clementi imperio quasi novatam urbem Rom. arbitraretur . His dead Body was brought into the City that bore his own name . Which the people of Rome were sorely troubled at : in regard , by his Arms , Laws , and mild Government , they supposed the City Rome renewed as ' t were . I know indeed , that these words of Aurelius Victor may be understood concerning the Citizens of Rome , who took it ill , because Constantine's Body had been interred at Constantinople rather then at Rome . Nevertheless I am of opinion , that Victor thought otherwise ; to wit , that all the Inhabitants of the Roman world were most sorely troubled at the death of Constantine . Which meaning is plainly confirmed by the following words : Quippe cujus armis , legibus , clementi imperio , quasi novatam Orbem Romanum arbitraretur . For so 't is to be read , and not urbem Romanam . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The one of these words is useless . The Fuketian Manuscript has only the Latter ; whereto agrees Turnebus's Book . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon losty Benches or Seats . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading in the Fuketian and Turnebian Copy is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but it must without doubt be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is above , at book 3. chap. 10. Vales. * Generals , or Commanders in chief . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning the manner of saluting the Roman Emperours , consult the Learned D r Howells History , Second Part , pag. 52. This Adoration was little more than what is now a days used to Princes , namely , a kneeling to them , and bowing the head . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , the Honorati . So the Latines termed those who bore honours , as I have at large remarked at the 14 th Book of Amm. Marcellinus . Whereto add a passage of Gaudentius Bishop of Brixia , in his Letter to Benevolus . Nam sicut Honoratorum nostrae urbis , ita etiam dominicae plebis , domino annuente , dignissimum caput es . Vales. * Or , Their own carriage of him . c After Constantine's death , there was an Interregnum , nor did any Augustus Reign in the Roman world . Which interregnum [ i. e. a time when there was no Emperour , ] continued not only till Constantine's Burial , but to the fifth of the Ides of September , as Idatius attests in his Fasti. So , for the space of three months and an half , the Roman world was without the Empire of an Augustus . For during that whole time , which is between the eleventh of the Calends of Jun● and the fifth of the Ides of September , his Sons were styled only Cae-sars . 'T is certain , Constantinus Junior , in his Letter so the Alexandrians , which bears date after his Fathers death , in the Consulate of Felicianus and Titianus , on the fifteenth of the Calends of July , has the Title of Caesar only . This Letter is extant in Atbanasius , in his Second Apologie , near the end . Vales. * Or , Turned into stone . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . * Or , Well known . † Or , Greatest Symbol of supream Empire . * Or , Of Rome . a The same is attested by Aurelius Victor , in those words of his , which we quoted above , at chap. 65. noto ( b. ) Vales. a Constantius Caesar , whom his Father had made Governour of the East , upon hearing of his Father's sickness , had in great hast taken a journey , that he might see his Father before he died . But the vehemency of his disease frustrated the Son's desire . For when he was arrived at Nicomedia , he found his Father dead ; as Julian relates in his first Oration concerning the praises of Constantius , pag. 29. With Julian , the other Writers of History do likewise agree . Zonaras is the only Authour who relates , that Constantius Caesar , who was then at Antioch , arrived whilst his Father was yet living ; and that he honoured him , when dead , with a most magnificent Funeral . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word save one is added by the I earned , from conjecture as I think . Nevertheless , there seems to be something more wanting : and perhaps Eusebius wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the City that bore his own name . Hence it appears , that Constantine's dead Body was kept at Nicomedia with all Imaginable honour and reverence , till the coming of Constantius Caesar. Who , after he was arrived at Nicomedia , conveyed his Father's Corps to Constantinople . Wherefore , the Author of the Alexandrian Chronicle is mistaken , who relates , that Constantius came directly to Constantinople , and there celebrated his Father's Funeral . Vales. * Or , The things of a becoming Sanctity . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the sacred Assemblie . † Or , death . a A twofold sense may be given of these words . For , either Eusebius means , that Constantius Caesar , when he had deposited his Father's Ark or Coffin in the Church , went presently out of the Church with the Souldiers ▪ or else this is his meaning only , that Constantius having done that , withdrew out of the middle of the Church , that he might give place to the Priests . Which meaning is in my judgment truer . For Constantius , although he had not as yet been baptized , was nevertheless a Catechumen , as Sulpicius Severus tells us in the Second Book of his History . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Gellius , B. 13. Cap. 10. b Translatours thought that these words were spoken of God , who gave the Empire to Constantine's Sons ▪ But after a more attentive examination of the matter , I am of opinion that they are spoken concerning Constantine himself , who , even dead ▪ delivered the Empire to his Sons . And this is confirmed by the following words . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Constantine had wisht , that after his death , he might not , like other Princes , be consecrated , and reckoned amongst the Divi : but , that being buried with the Apostles , he might be a partaker of the prayers , which are wont to be offered to God by the Faithfull in honour of them ; as Eusebius has said above , at chap. 60. Whence it appears , that here it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as it is in Moraeus's Book , and at the margin of the Geneva-Edition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through his own most , &c. Nor will this place be perfect , even this way , unless these words be added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which Eusebius confirms in the foresaid 60 th chapter . The point must also be blotted out , which is set a little after , as well in the Kings Copy , as in the Common Editions ; and it must be read in one breath , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Than which there is nothing more certain ; which makes me admire , that Translatours saw not this . In the Fuketian Copy , the reading of this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nor is it otherwise in the Books of Turnebus and S r Henry Savil ▪ save only that S r Henry has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. But in the Kings Sheets I found this place written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Which reading comes nearer to our Emendation . Further , those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are spoken in a Parenthesis ; and this is intimated by that punctation in the Fuketian Copy , which I have shown above . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading the following words do confirm . And so I found it plainly written in the Fuketian Copy . Vales. e Such was the Inscription , usually perfixt before the Laws and Letters of Constantine , as Eusebius does every where attest . Victor Constantinus Maximus Augustus . He took the Pronomen [ forename ] of Victor , after his Victory obtained over the Tyrants . His Sons also , by an hereditary right as 't were , retained that name , as their Letters inform us . Farther , from this place it appears , that after the death of Constantinus Maximus , for about three months space , that is during the whole time of the Interregnum , all Laws and Edicts were inscribed with the Name of Constantine , as if he had been living , in regard there was no other Augustus in the Roman world , as I have observed above . This place may also be meant concerning the Sons of Constantine the Great , who made use of the same Title and Name ; and in whom their Father seemed to be revived . Which sense is confirmed by what follows . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it may answer the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs several lines above . Further , in the Kings Copy , at the margin of this chapter , the Greek Scholiast had written these words in honour of Constantine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same Writer does in this work often besprinkle him with praises and good wishes . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sr. Henry Savil at the margin of his Copy remarkes , that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to whom I agree : yet I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Is in use , or is embraced . * Representations were stamps on Coyns , or , Money . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is , in my judgment , to be blotted out ; which in all probability crept out of the margin into the Text. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been written in the margin , which might explain the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , that which occurs in the margin of the Geneva-Edition , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in my judgment most egregiously foolish . For the propriety of the Greek Tongue admits not of that expression . Besides , in most Coyns Constantine appears with an Helmet on his Head. Vales. † Or , Other part . ‖ Right hand . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Prince , or at least those words are to be understood . Further , Eusebius excepts none of the Roman Emperours , whilst he says , that Constantine was the first of them all , who was plainly and openly a Christian. Which doubtless is most true . For although the Emperour Philippus is by some reported to have been a Christian ; yet he did not openly profess the Christian Religion , as Constantine did . Orosius ( Book 7. ) writes in a different sense concerning Constantine , in this manner ; Primus Imperatorum Christianus , the First Christian of the Emperours , except Philippus , who in my judgment was made a Christian during a very few years , for this reason only , that the thousandth year of Rome might be dedicated to Christ , rather than to Idols . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , How great a difference there was wit● him , or , how great a difference he made . Vales. * Or , Adversary . * Preach't . † Or , Had ▪ overthrown all the errour of , &c. Notes for div A38749-e842610 a After his four Books concerning the Life and Piety of the Emperour Constantine , Eusebius had added Two Orations ; the one whereof was the Emperour Constantine's , [ Entitled ] To the Assemblie of the Saints , or To the Church of God : the other was written by himself , concerning the Fabrick and Sacred Presents of the Jerusalem-Martyrium , as Eusebius himself does attest in Chap. 32 , and 46 of his Fourth Book . But the Latter Oration of Eusebius is not now extant . And that former one [ namely Constantine's ] abounds with so many faults , that it would almost be better , if it were not extant . But whereas this is a singular monument of that Religious Prince , and an illustrious proof of his Studies and Disposition , I shall , I think , do what will be worth while , if I shall ●mploy my care and diligence , in mending and explaining it . Vales b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In book 4. chap. 32 , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he entitled , which is in my judgment to be preferred . This therefore was the Title of this Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Victor , Maximus , Augustus Constantinus To the Convention of the Saints . Vales. * Or , The Word of God. † Or , Brighter Splendour both , &c. ‖ Or , Joyning together . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , as likewise in the margin of the Geneva-Edition , 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which word I doe not remember to have met with any where . But in Scaliger's Copy 't is corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes nearer to the Reading of the Manuscript Copies . Indeed , in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence I conjectured that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Foundation . He does elegantly term the Resurrection of our Lord , the foundation of the promise . Nor has Christophorson done ill in rendring it pignus promissionis , the pledge of the promise ; which is in a manner the same . For a pledge is given for an assurance ; whence 't is by Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Savilian Copies I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I assent not to Learned men , who joyn these with the foregoing words , and reade thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For if we read thus , it will be a foolish repetition , in regard Constantine had said before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which words Constantine salutes all the Catholick people , in such a manner as Preachers are wont to do . Wherefore those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the beginning of another period , wherein Constantine sets forth the happiness of the Catholick people . Further , I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye multitudes , &c ▪ that Constantine may be made to speak to the people . Nevertheless , in the Fuketian and Savilian Copies , this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , What manner of workmanship is thine ? c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of thy Sanctitie . At the margin of the Geneva-Edition there is a note set , that 't is otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substance . But having look't into the matter more accurately , I am of opinion , that the common reading is to be retained . For Constantine says ▪ that Nature is not the Framer of things , in regard She Her self was made by God ; nor is he only the Origine of Nature Herself , but of that Sanctitie also which is in Her. For 't is God who hath adorned Nature . For the ornament of Nature , is a Life according to the Law and prescript of God. This is the meaning of this place , which Christophorson perceived not . For I say nothing of Portesius , whom I have found most unskilfull , in a manner every where . Yet , in the Fuk. Turneb . and Savil. Copies , and in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substance . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a life agreeable to Nature . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a life agreeable to God , as 't is apparent from the foregoing note . In one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Religion , is the Ornament of Nature . But , what sense there can be in the common reading , truly I can't perceive . So our Eusebius gave his books concerning the Life of the Emperour Constantine this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Sheets 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Indeed , in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Erroneous . † Or , Divine inspiration by the Prophets ▪ particularly , &c. ‖ Or , Wicked impiety . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the incon●utableness ( if I may so say ) of darkness . † Sudden , or , unthought-on . ‖ Motion . * Or , Their Will ; that is , the Will of Princes . † Or , Manifold . ‖ Or , Surrounded . * Or , Sobriety . † Or , Cast forth . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ In the Kings Copy , the two last words are wanting , and an empty space is left , capable of one word only . I doubt not but the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in place thereof to introduce its own Superstition ; that verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being blotted out , which is wholly superfluous . In the Fuketian Copy this place is written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. S r Henry Savil at the margin of his Copy hath mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it overturned its own Superstition . Upon a more diligent inspection into the thing . I am of opinion , that this place is thus to be restored ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , The Nations , whe● they had resolved to ruine the Church of Christ , subverted their own felicity . Diseases [ hapned ] again , Seditions , &c. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be retained , that so the meaning may be this ; the Heathens , whilst they persecuted the Church , ruined their own Religion . For the Church of God being attackt by the persecutions of the Heathens , vanquished the superstition and worship of false Deities . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Turnebus at the margin of his Book hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Morosities . Indeed , in the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then some lines are omitted . And perhaps it should be written in one continued clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ● morose Furniture of Life . For , unless , we read so , what will be the meaning of those following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Constantine reckons amongst the ill things ? Musculus seems to have read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he renders it , violenta Victûs astructio . Presently , the Fuketian Copy words it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which having its being in men , as we have rendred it . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , and in the Geneva-Edition , it is at the margin mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellently well , as those skilled in the Greek tongue do know . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness , is understood . The reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Fuk ▪ and Turneb . Copies also . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The correction of this place is due to the Fuketian Copy ; wherein 't is plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must discourse . Than which Emendation there is nothing more certain . Vales. * Or , Precaution . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou Pilot , or , Master of the Ship. So Constantine terms a Bishop , with no less elegant a Metaphor , than when they , are termed Pastours . And , whereas the Church is usually compared to a Ship , the Bishops who govern it , are rightly termed the Patrons or Masters of the Ship ; they being also the Apostles Successours , whom Christ , from being Fishers , made Governours of the Church . Farther , he terms Him one indued with Chastity and Virginity ; because the Prelates of the Christians were such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Ignorant , or , untaught . ‖ Or , Humanity . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketian Copy , Kings Sheets , and Turnebus's Book have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Potion , or , water to be drunk . Presently , where the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye attentive ; in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attend therefore . Vales. * Piety of Devotion . * Or , Words . * Or , About my words . † Knowledge , or , Learning . ‖ Or , Integrity of My attempt . * Greatest , or , most powerfull Inspiration . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the influence or , inspiration of the Father , must be understood ; as Christophorson read . Indeed , in the Fuketian Copy 't is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whilst we are uttering , &c , as 't is rendred . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred both this , and the preceding period , very ill . For he thought , that the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , was delay , or deferring ; whereas at this place , that word signifies a Preface . For Constantine excuses himself , because he had made use of too long a Preface . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the beginning of a Song , which the Chorus was wont to sing in the first place . Aristophanes in Irene page 685 , de Dithyrambicis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where the Scholiast notes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginnings of Songs ; and he cites a Verse of Homer . Isocrates's words , in his Panathenaïcon , are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word therefore was afterwards translated from Singers to Orators ; and they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Hesychius does attest . Ulpianus on Demosthenes's Oration de Ch●rsoneso ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Aristophanes , in Ir●ne , page 717 , has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense . Farther , from this place it appears , that the Preface of this Oration reaches as far as these words . Vales. † Or , Perfection . * Or , The Word , i. e. Christ. † Exist , or , continue firm . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think we must reade thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , who is , &c. For , the chiefest Good is nothing else but the supream God. So below , at chap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Savilian Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is an ill reading . Vales. * Or , Off-spring . * Organs , or , instruments . † Or , Manifest . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has rendred it artificialia , such namely as are made by some instrument , but are not begotten by Nature : wherein nevertheless , I do not agree with him . For , whereas Constantine does Philosophize throughout this whole Oration ; at this place also he has used Natural and Organical Bodies , in the same sense that Philosophers are wont to take them ; namely , for Bodies that are endued with Organs or Instruments fit for operation . So Aristotle expresses himself , when he defines the Soul thus , the Act of an Organical Body . But , an Organical Body is more than a Natural one . For , there are some Natural Bodies , which want Organs , for instance , Stones , and other things of that sort . Vales. c He alludes to the division of the world between those three Brethren , Jupiter , Neptune , and Pluto ; which division the Greek-Theologi do talk of . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would continue to govern . In the Fuk. Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would administer , or , manage . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Negative particle hath been added by the Learned , from conjecture , as I think ; as also , the words which follow next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which words occur neither in the Kings Copy , nor in the Old Sheets , not yet in Robert Stephens's Edition : neither do they in any wise agree with the preceding words . For Constantine does not now treat concerning Providence ; but he asserts only this , that there is one Beginning of all things ; which he proves thus ; If there were more Gods than one , each God would govern his own allotment : but , they would be very little solicitous , that the whole world should always keep it self in one and the same order . But , we see the Contrary . Therefore , there are not more Gods than one . This is Constantine's first argument against the Theologie of the Heathens . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus the sense is most evident and plain . But , whereas those words which I have set above , are found in the Fuk. Savil. and Turnebian Copies ; there is no need of our Emendation . Vales. * Or , Generation . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , according to mine own arbitrement . It might also be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chiefly , or , most especially . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This passage seems to me very obscure . Christophorson renders it thus ; Fac respons● nobis per oracula dari : ista tamen fieri non propriâ ac suâ vi sed ad deum aliquem pertinere . But , what the meaning hereof should be , truly I can't see . But , having examined all things with more of attention , at length I found out the true meaning of this place . This therefore is what Constantine says . If there be many Gods ; when I shall fall into calamity , to which of them shall I address my self , that he may acquaint me with the cause of my Misery , and free me from it . Let us suppose ( says he , ) that , for instance , Apollo has answered me , that 't is not in his power to deliver me , but , that that belongs to another God. What is more plain than this sense ? It must therefore be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but belong to another God. Many such Oracles as these are extant in the Histories of the Greeks ; where Apollo answers those who Consult him , that they must appease Bacchus , or Saturn , if they have a mind to be delivered from their Calamity . Vales. * Or , The Errour in reference to Idols . † Or , Birth . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , after the first word , there is an Empty space , capable of one word . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their kind , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it mended at the margin of Moraeus's Copy . In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Conjunction . Vales. * Or , Rewards . † Or , Whoredoms and Wickednesses . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. A little after , where the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the margin of Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is corrected in Gruter's Copy . Vales. * Or , In the interim . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is truer in the Fuk ▪ Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Vales. * Or , Coffins . † Or , Immortal . ‖ Or , Incorruptible . * Or , Being partakers of the Body . * Or , Purge . † Or , Poured . ‖ Or , Everlasting . * Or , Invented the Creation of man. So Valesius renders it . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The three former words have been added by Learned men from M. S. Copies . Nevertheless , they occur not , either in the Kings Copy , or in the Old Sheets . But I have set a point after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the authority of the Kings , and Fuketian Copy , and from the Old Sheets . Which Christophorson having not perceived , he joyned this with the following period . Now , the meaning of this place , is this . I affirm , says he , that as well man , as the other things which are in the world , are his workmanship , who hath constituted all these things in order ; that is , the workmanship of the Supream God. It must therefore be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in S r Henry Savil's Book , and as Christophorson seems to have read . Then I reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath established , than which emendation there is nothing more certain . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an expression which he makes use of hereafter . Vales. † That is , Our first Parents . b Here Constantine seems to place that Paradise , wherein God put Adam , without the Bounds of the earth . Which was the Sentiment of very many of the Ancients . Stephanus Gobarus , chap. 11. had handled this probleme ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Paradise is neither in Heaven , nor on Earth , but between them . And this was the Title of the twelfth chapter , that Paradise is the Jerusalem above , and is in the third heaven : and , that the trees which are there ▪ are endued with understanding and knowledge : and , that Adam , after his transgression , was cast down from thence , into the Earth . Then [ follows ] a contrary assertion , that Paradise is not in the third Heaven , but in the Earth . 'T is certain , Tatianus , in his Oration Contra Graecos , does affirm , that that Paradise , wherein Adam was placed by God , was not in this earth which we inhabit , but in another far better . His words are these , ( which doubtless Stephanus Gobarus had quoted , in confirmation of that Opinion ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides , Tertullian seems to have thought the same . For thus he writes concerning Adam , in his Book de Patientiâ . Innocent erat , & Deo de proximo amious , & Paradisi Colonus . At ubi semel succidit impatientiae , desivit Deo sapere ; desivit caelestia sustinere posse , exinde bomo terrae datus , & ab oculis dei dejectus , &c. The same may be made out from his Second Book against Marcion , Chap. 2 and 10 ; where he uses the same Metaphor with Tatianus . — Were that Book now extant , which Tertullian wrote concerning Paradise ; it might be more plainly known , that this , which I have mentioned , was his Opinion . Lastly , Clemens Alexandrinus ( in Excerptis Theodoti , or in his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 341 , Edit . Commelin . ) places the terrestrial Paradise , wherein Eve was made , in the fourth Heaven . But Origen had placed Paradise , whereof Adam was an Inhabitant , in the third Heaven ; as Methodius informs us in his Book de Resurrectione in Epiphanius pag. 572. And before all these , Valentinus placed that Paradise , wherein Adam dwelt , above the third Heaven ; and had affirmed it to be intellectual ; as Irenaeus attests , B. 1 . Vales. * Or , Loaden . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The Rules of Grammar require , that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is in the Fuketian Copy . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must , I think , be thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , that all that , &c. It might also be written in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , wherefore , all that healthy place — was inhabited ; and so there needs no alteration . Vales. e After these words , Learned men have added these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sciences ; which I found written also at the margin of Moraeus's Book . Nevertheless , they are wanting , not only in the King's Copy , and in the Sheets , but in the Fuketian and Savil. Copies also . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy ▪ A little before , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in nature and species very different ; I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conditions ; in which manner I also found it written in Turnebus's Book . Vales. * Or , Differenced . † Or , Adorned the most perfect complement of the Universe . * Or , Those matters in reference to the Creation . † Determination , or , Prescript . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before these words Musculus has set a point . For thus he renders this passage . Qui potestatem horum sato tribuunt , ne hoc quidem intelligunt , &c. Christophorson has followed Musculus . Vales. * Or , By it self . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or , what shall , &c. In the Fuketian and Savilian Copies 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Sheets I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Further , this place is imperfect , as 't is apparent ; and it would be hard to supplie it without the Copies . Nevertheless , this seems to be Constantine's way of arguing . If , says he , the Virtues be from Fate , then so are the Vices also . But , the Vices cannot be from Fate . For wickedness is either from Nature , or from the will. Therefore , 't is not from Fate . But , if any one shall say , that Virtue indeed and Vice are of the Will ; but , that the Will should do right , or otherwise ▪ this is from Fate : in what manner then can justice , which is nothing else but a constant and perpetual desire of giving every one their due , be from Fate ? In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S r Henry Savil remarks at the margin of his Book , that perhaps it should be written ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and presently mends it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or , But , either Crimes , or , on the other hand , brave performances , which are [ the property ] of a good and right purpose of mind , if they happen sometimes one way , at others , another , according , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is added by Learned men from Manuscript Copies ; which , nevertheless , I can in no wise approve of , though it does occur in the Fuketian Copy . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How will all right , &c. The meaning is the same with what I have said above . Nevertheless , the written reading may be born with , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant those things which are reckoned up by Constantine , to wit , Laws , Rewards , punishments , Exhortations , and the rest of this sort , which contain justice in them . Vales. * Or Even that which is agreeable occurs , on account of mens living in this , or that manner . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the accent in the last syllable , as I found it set at the margin of Moraeus's Copy . I read also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Manuscripts . 'T is certain , the Fuketian Copy gives us this reading ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. In Robert Stephens 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , that all such , as I found it mended in Moraeus's Book , at the margin . So indeed 't is in the Fuketian Copy . Vales. * Or , Good inclinations . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After the first word I found a blank in the Fuketian Copy , capable of one word . It must , I think , be made up thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word must be blotted out ; In regard 't is not to be found , either in the Kings Copy or in the Sheets , or Stephens's Edition . The place was rather to have been mended in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is ; Although it be certain , and evidenced by many instances , that Famine , Pestilence , and such sort of Calamities , are sent from Heaven in order to the punishing of mens wickedness ; yet , that does much more manifestly appear , as often as those Calamities happen . For then we come to Our Selves , and understand the Causes of those things . Nevertheless , the reading in the Fuketian Copy is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must , I think , ●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , if you had rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the end of the period , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently well . It must therefore be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as , recollecting ourselves . Vales. * Or , Moderate and quiet . † Or , Mind . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has had a dependence upon , &c. Further , in the Fuketian and Turneb . Copies , the reading of this place runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Rashly . † Or , Partakes of some reason . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not man , &c : But Christophorson read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the life of man , which consists of matter ; which reading I condemn not , but the former Emendation pleases me best . — Nevertheless , the Fuketian Copy does plainly favour Chistophorson's Version . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of light . Wherefore there is no need of Christophersons conjecture ; nor of S r Henry Savil's , who mends it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dark . Vales. * Or , By reason of its Converse with him at a nearer distance . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God's conception of mind ; Valesius renders it intelligentiam . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is mended at the margin of Moraeus's Book . Presently , make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And again , a little lower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus I found it plainly written in the Fuketian Copy save that there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or , Place . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that Learned man had remarked in Moraeus's Book . And so the reading is in the Fuketian Copy . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be expung'd here . For at this place 't is more elegantly understood . S r Henry Savil has mended it at the margin of his Book , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Dimensions . † Or , Divisions . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ; than which , nothing is more certain . In the Fuketian and Turneb . Copies 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discidia , following the authority of Amm. Marcellinus , who somewhere expresses himself so . Christophorson has likewise rendred it well , divortia Terrarum , the divorcements of the Earth . Vales. ‖ Or , Has sufficiently moystened the ground in order to a refreshment . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb . Copies this place is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we understand not in what manner of form and shape chance is characterized . Vales. ‖ Or , without a subsistence . * Or , As to things incomprehensible . † Or , Apprehend their own opinion . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Learned men have mended this place thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , whereas the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs neither in the Kings Copy , nor Robert Stephens's Edition , I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is plainly confirmed by the succeeding words . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless , the Fuk. Sav. and Turneb , Copies do plainly confirm that emendation of Learned men . The same Fuketian Manuscript sets two points after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right . Vales. * Or , Let all these words be ▪ &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read ; and as we have rendred it . And so 't is plainly written in the Fuketian Copy . Vales. † Reserved , or treasured up the nature of Gold , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the delight of the world , and ▪ for plenty only . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted ; in the place whereof I would rather put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luxury . Yet , the ordinary reading may be born with . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy , after I had long before conjectured , that it was so to be written . Moreover , I point the whole place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Vales. a In the very Title of the chapter there is a fault . For what can these words mean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I think the place must be made good in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Also , concerning the Opinions of Plato . And so 't is plainly written in the Fuketian Copy . But , both in the Fuketian Copy , and also in the Kings Sheets , this chapter is begun from these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How many other works , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuk. and Turneb . Copies 't is truer written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Kings Sheets that word is omitted . I had rather write also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Sacred Scriptures this verb is used in such a sense , as to signifie , to exercise his wit ; as Jacobus Tusanus has long since observed . Vales. See Psal. 119. 15 ; where this word occurs . * Or , Hide . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sense requires , that these words should be added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the stronger , more weak . This was the device of Protagoras , who promised young men , that he would make that reason which was stronger , more weak ; and on the contrary , that which was weaker , more strong ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Against the Sophists who promised these things , Socrates disputed continually , that he might convince them that they knew nothing ; and he pursued them with their own weapons , that is , arguments of Logick . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian Copy . — What Constantine says ( namely , that Pythagoras , after he was come into Egypt , and had heard what the Prophets had heretofore predicted ; divulged those things afterwards all over Italy , as if God had revealed them to him ; ) seems to me scarce probable . Indeed , that Pythagoras came into Egypt , and there received from the Priests , the Mystick Rites and Ceremonies of their Religion ; this , I say , is attested by Porphyrius in his Life , and by many others ▪ Moreover , we are told by Aristobulus , Clemens , and Eusebius , that Pythagoras had many things out of the Books of Moses . But , that he had learned the Prophecies of the Jews in Egypt , and had afterwards divulged them amongst the Italians ; is a thing affirmed by none of the Ancients , that I know of . And perhaps this place is to be understood , not concerning the Prophecies of the Jews , but those of the Egyptians . For there were Prophets amongst the Egyptians , as I have observed in ●y notes on Eusebius's Eccles. Hist. See book 4. chap. 8. note ( ● . ) Which thing perhaps led Constantine into a mistake . Who having read , that Pythagoras had learned many Secrets from the Prophets of the Egyptians , that is , their Priests ; understood that as meant concerning the Prophets of the Hebrews . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The conjunctive particle is wanting in the Fuk. and Savil. Copy , and in the Kings Sheets . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and instructing , as S r Henry Savil read . Vales. * Or , Substance . † Or , Has its being . * Or , Remits the Cause of the Constitution of all things to Him. * Or ▪ Word . g He means Plato himself , whose excellent Wit , all the Ancients , yea the Christians also , were admirers of . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The place in Plato , which Constantine means , occurs in his Timaeus pag. 28. Vales. * Plato . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before these words , after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Geneva-Edition these words are inserted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which assertion ▪ &c : Christophorson , Scaliger , Bongarsius , and Gruter put in these words ; as 't is remark't at the margin of that Edition . I likewise found the same emendation in Mor●us's Book , in Turnebus's , S r Henry Savil's , and in the Fuketian Copy ▪ in which Copies also 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have rendred it , Navis fractae reliquias , the Remains of a Shipwrack's Vessel ; that is , The Tackle or Furniture of the Ship. For after a Shipwrack , these provisions and utensils of the Vessel , are tossed up and down in the Sea. But Christophorson renders it Merces , the Wares or Goods of the Merchant ; a rendition that can in no wise be agreeable here . For when a Vessel is lost at Sea , most commonly the Goods sink to the bottome . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only , as the Learned man , at the margin of Moraeus's Book , had conjectured it should be . And thus Christophorson read ▪ nor is it otherwise written in the Fuketian Copy . Vales. * That is , The more sublime and hidden Doctrines and parts of the Christian faith . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it ill , Praeconiis celebrant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here imports nothing else but the Fables , wherewith the Poets filled the world . So a little lower , speaking of the same Poets , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They divulge the Fates of the same [ God 's ] also ; and so in the eleven ●h chapter , where he inveighs against Blasphemy or Impiety . Vales. † Or , Laws . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when a●●e● by a sanatick fury . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ It must , I suppose , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I have followed in my Version . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and have rendred it accordingly . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be conscious to himself ▪ which I admire the Learned did not think of . Further , from the beginning of this period , that is , from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eleventh chapter begins , both in the Sheets ▪ and in the Fuketian Copy . And in this Manuscript , wherein the Contents are prefixt before each Chapter , this is the Inscription of this Chapter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning Our Lord's coming in the flesh , what [ it was ] and for what reasons it has hapned . And concerning those who knew not this Mystery ; &c. But in the Kings Sheets , and in Robert Stephens's Edition , which Christophorson has followed , this chapter is divided into two , and , concerning those who knew , &c , is the title of a new chapter . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may attain ; which I wonder neither Christophorson , nor Scaliger , nor others perceived ; who have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , 't is not Greek to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , against those poysoned d●r●s . Where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a preposition ; which Scaliger , Bongarsius , Curterius , and others saw not . So Constantine expresses himself in the fifteenth Chapter , near the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet in the Fuketian Copy , and that of Turnebus , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who would not admire , that Scaliger , Bongarsius , and the rest ( out of whose Copies the emendations are taken , and set at the margin of the Geneva-Edition , ) should not have seen the true emendation of this place ; which , nevertheless , is very obvious and easie . For , the words being parted , which had grown together into one , it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge , is understood ; which word was made use of a little before . But Christophorson renders this place thus ; Haec igitur commodè ad eum sermonem qui à me institutus est , delegi . Whence it appears , that either he has followed that emendation which occurs in the Books of Scaliger , Bongarsius , and Gruter ; ( which amendment I also found in Moraeus's Book , ) or else that Scaliger and the rest , having followed Christophorson's Version , mended it in this manner : which latter I think truer . But , that amendment can't be born with . For , it departs too far from the footsteps of the vulgar reading , if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet in the Fuketian and Savil. Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book the Learned man had at the margin mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think this whole place is to be read in one breath , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But , be Thou , &c. Which amendment the Kings Copy does confirm ; wherein a point is set before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From those words therefore the twelfth chapter is to be begun ; although in the Kings Copy , and in Robert Stephens's Edition , a new chapter is begun from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketian Manuscript does plainly confirm our conjecture ; wherein the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But in the Kings Sheets I found it written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Christophorson read . In the same Sheets a new chapter is begun from those words which follow presently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some inconsiderate , &c. But , there is no need of beginning a new chapter here ; in regard one is begun a little before , at , If therefore there be , &c , both in the Sheets , and in the Fuketian Copy . Vales. * Or , Names and things beautified with a certain delectableness . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But , 't is not in the least strange , as 't is written in the most excellent Fuketian Copy ; whereto agree S r Henry Savil's , and Christophorson's Copy . Vales. * Or , Learnt neither , &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The two last words are added from Gruter's Book ; which do likewise occur written at the margin of Moraeus's Copy . But , whereas they are not either in the Kings , or Fuketian Copy , or in Robert Stephen's-Edition , there is no reason which may compel us to add them here . And perhaps it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that term being brought hither which occurs in the foregoing line . Farther , this Disputation of Constantine is , in my judgment , designed against Porphyrius , or some other Graecian Philosophers ; who objected this against the Christians , because they asserted that Christ was crucified , and put to death by men . For thus they argued against the Christians . If Christ be God , how could Force and Violence have been made use of against Him by men , in regard 't is plain , that men are able to do nothing against God. Vales. In this Edition of Valesius's , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out , by a mistake of the Press I suppose ; for 't is in Stephens . * Or , Disturbed . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Constantine calls the Apostles ; who nevertheless , ' tis-manifest , were illiterate and unskilfull persons . So also lower in this chapter , he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , men endued with an excellent wit. It was indeed Constantine's Sentiment , that we were to think honourably of the Apostles , whom the Church had so high a veneration for . But the holy Fathers speak far otherwise concerning the Apostles , and especially John Chrysostome ; who confesses , that the Apostles were persons wholly ignorant and unskilfull ; and from thence ●etches a most cogent argument in confirmation of the Christian faith ; that illiterate men [ had prevailed upon ] the Philosophers ; that the meanest sort of Fishermen of Judaea had perswaded the Romans , who were Conquerours of the world , to worship a person that was Crucified . Constantine repeats the same thing hereafter . Vales. † That is , God's Clemency . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ and we have rendred it accordingly . ] The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , this is the eminentest gift of Thy Clemency , that Thou hast rendred men , indued with a good , &c. For these two places borrow light one from the other . In the Fuk. Turneb . and Savil. Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. ‖ Or , Administring justice . k From these words a new chapter is begun in Robert Stephen's Edition , and in the Kings Copy ; wherein these words are set at some little distance from the words foregoing . But in the excellent Fuketian Manuscript , and in the Sheets , there is no distinction made here . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write it adverbially , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ and have rendred it so . ] And thus I found it plainly written in the Fuketian Copy . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense , wherein manet amongst the Latines is sometimes used ; as when 't is said , te manet Capitolina palmata , that is , is provided for Thee . Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense . So in Constantius's Letter to the Alexandrians , which Athanasius records in his Apologetick to the Emperour Constantius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nevertheless , the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may expect , or , wait : which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come upon them . Vales. * Or , Modestest . n He means the Decree of God concerning the assuming manhood , or concerning the Incarnation , by which the life of men was repaired . 'T is apparent therefore , that the Chapters are well digested by us ; unless any one should have a mind , to make the tenth chapter reach to these words ; which I should willingly yield to . Vales. † Or , Birth . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Robert Stephens , in those various Readings which he has remarked at the close of his Edition , gives notice , that in some Copies this place is read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is dear to him , that is , to God. Which doubtless is the true writing . For Constantine sayes , that the manner of a Natural Generation is known to all ; but , that very few know the way of the Divine Generation ; those namely whom God shall have a peculiar affection for . In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Sheets 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Fuk. Savil. and Turneb . Copies give the true reading . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Geneva-men did ill , in admitting the two last words into the Text , from the conjecture of Scaliger , as 't is noted at the margin . But , 't is plain enough , that they are to be rejected . For , they both disturb the whole meaning of this place , and also occur not in the Manuscript-Copies ▪ Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson saw nothing at this place . But 't was obvious to have been observed , that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For here Constantine compares the Son with preservation , and the Father with the Preserver . As therefore the Father is the Cause of the Son , but the Son , the Effect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So the preserver is the Cause of the safety of all things ; but safety is the Effect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver . Vales. r The ancient Divines , those especially amongst the Greeks , affirmed , that one person in the Trinity , God the Father namely , was the Cause ; but , that the other Two , to wi● the Son and Holy Spirit , were the Causata , i. e. the Effects . So Athanasius in Quaestion . Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But the Son is not the Cause , but the Causatum . So also Johannes Damascenus in his first Book de Imaginibus , not far from the Beginning . Imago , say ▪ he , Dei invisibilis est ipse Filius , The Image of the invisible God is the Son Himself , who bears the Father in Himself , and is in all things the same with Him , save in this one , that He is from Him , as from the Cause . For the Natural Cause is the Father , from which the Son proceeds . Also , Gregory Nazianzen , in Orat. 29 , which is de Dogmate , does in express words assert , that the Father is the Cause of the Son , and of the Holy Spirit . But , amongst the Latines , Marius Victorinus has exprest himself in the same manner , in his first Book against Arius . — Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Copies varie not here . Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of the Lord's Advent . Vales. * Or , Approach to a worldly Body . † Or , Birth . ‖ Or , Sense . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Christophorson read . For Constantine alludes to that place of Saint Paul , wherein Christ is termed the Brightness of the Glory of God the Father . See Hebr. 1. 3. In the Fuk. and Savil. Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy at the margin , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written , which is an explanation of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The emendation therefore of Scaliger and the the rest is needless , who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Farther , this story of Constantine's is taken out of the Apocryphal Books , wherein 't was related , that the Holy Ghost , under the shape of a Dove , descended into the Bosom of Mary , according a● the Angel had foretold to her . And perhaps these things were related in this manner , in the Gospel of the Hebrews . But Christophorson supposes that Dove to be meant here , which Noah heretofore sent out of the Ark : and that that Dove was a figure of the Holy Spirit , which was afterwards to come upon the Virgin Mary . But I would rather read here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Bright Dove , &c. Thus the sense is plain and elegant . Vales. * Or , untouch't . w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After this word , as plac't in the Greek Text , I have set a point , from the authority of the Kings Copy : which Christophorson having not perceived , corrupted the meaning of this whole place , by adding some words . For thus he read ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nevertheless , the Fuketian Copy does plainly confirm this reading and punctation of Christophorson ; save that it has , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As it is also in Turnebus's Book . Vales. * Or , Agreeable . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Valesius renders thus , Mira denique celeritas in hominum ▪ precibus audiendis , Lastly , a wonderfull swiftness in hearing mens prayers . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philosophers make two sorts of Virtues ; the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , practical ; which Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Civil ; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contemplative , which leade our minds to the contemplation of God. Whence , some of Pythagoras's disciples were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Old Author concerning the Life of Pythagoras , in Photius's Bibliotheca chapt . 259 , informs us . Farther , in the Fuketian Copy the reading of this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The same also is the reading in the Books of Turnebus and S r Henry Savil. But I agree with S t Henry , who , after he had written this reading at the margin of his own Book , blotted it out again , having added this note ; Lectio vulgata retineri potest , paucis immutatis ; the common reading may be retained , a small alteration being made . Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of soundness . Doubtless it is to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Blindness . Presently , from the Kings Copy I have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of a faintness and weakness of body . And so it is in S r Henry Savil's Copy . A little before , I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. In Robert Stephen's , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , In small , &c. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and to have given , &c. In the Kings Sheets , and in S r Henry Savil's Book , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But the Fuketian Copy has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , Disordered confusion . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson does here understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in common . Which though I condemn not , yet it does not seem necessary . In the Fuketian Copy , this place is thus read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. without those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Expectation . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After this word in the Greek , something seems to be wanting . Nor can it be made sense , unless you add these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which writing I have followed in my Version . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would contemplate their own power . I doubt not but it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own power . Which is plainly evidenced from the following words . For Constantine gives the reason , why Christ , who had come to cure the Diseases and Vices of men , and to bring news of a blessed and happy life in heaven , would perform so many Miracles on earth , by restoring eyes to the blind , health to the sick , life to the dead . This therefore , he says , he did , in favour of those whose understandings are more slow and heavy ; that they might not doubt of his virtue and power , in regard they saw him perform so many Miracles . These are they , whom a little after he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ill men . Vales. * Or , Stick to . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have , as I think , restored this place very happily ; although Scaliger , Bongarsius , and others , whose amendments occur at the margin of the Geneva-Edition , saw nothing in it . But I have restored this place to its former Lustre , and have in a manner made no alteration at all ; thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . There is nothing more certain than this reading . Indeed , the Fuketian Copy agrees with the reading of Scaliger and Bongarsius . But I have found from many places , that the authority of this Copy is sometimes weak . Which thing is evident enough , even from this one place . Vales. † Or , Flew away to , &c. * Or , Blotted out the Sun. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . Vales. * Or , Daunce . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There was no need of the Emendation of the Learned , who make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be used adverbially , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet in the Fuk. and Turneb . Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , Own. a From these words the twelfth chapter is to be begun : Concerning those who knew not this Mystery ; &c. For hitherto Constantine has treated about the Coming of Our Lord , and on what account Christ descended to the Earth . But now he treats of those persons , who have been ignorant of this Mystery . Vales. * Or , Sobriety of the mind is spoyled and defac't . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Besides , &c. For Constantine brings two reasons , why the Heathens embraced not the preaching of Christ. Vales. † Pattern , or Sample . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is an elegant Greek-phrase , this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; spoken concerning those who frame their lives in order to the imitation of every thing that is best . For they who have a mind to make a great progress in Virtue , ought to set some person before their eyes , whom they may imitate . Thus the Emperour Julian framed his own Actions and Morals , in imitation of Prince Marcus , as Amm. Marcellinus relates . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a pure mind ; as the reading is in the Fuketian Copy . Wherein likewise it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellently well . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Books of Scaliger , Bongarsius , and Gruter , this place is worded thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which writing I likewise found in the Fuketian Copy . But S r Henry Savil in his Copy has mended it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And so Christophorson read . But the common reading , which I found in the Kings Copy , and in the Sheets , is in my judgment far better ; and therefore we have followed it in our Version . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , to whom , which I wonder Christophorson and the rest perceived not . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his death , that the sense may be compleat . Farther , this place concerning the Martyrs , is a most elegant one . Vales. * Or , Nobility . h And this passage is very remarkable , concerning the Sacrifice of thanksgiving , which was offered to God in memory and honour of the Martyrs . For so these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be explained , which Christophorson understood not . For the Christians did not offer sacrifice to the Martyrs ; but only to God ; giving him thanks , that he had conferr'd on them a Crown of Martyrdom , as S t Augustine writes , Book 8. de Civitat . Dei , Chap. the last . And this is what Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice of Thanksgiving . But , because the Christians offered to God this unbloudy Sacrifice , at the Monuments and Sepulchres of the Martyrs , that they might give him thanks for the rewards of the Martyrs , and for their Crowns and Victories ; therefore Constantine says this honour was given to the Martyrs . Vales. i Concerning these Banquets and Feasts of the Christians , which were made at the Sepulchres of the Martyrs , mention is made by S t Austin , at the book and chapter now cited , in these words . Quicunque etiam epulas suas eò deferuns , &c. Also , whoever carry their Banquets thither , which is not indeed done by the better Christians , and in many parts of the world there is no such Custome : Yet , Whoever do that , when they have set them [ there , ] they pray , and take them away that they may eat them ; or distribute also of them to the indigent ; they will have them sanctified there , by the merits of the Martyrs , in the name of the Lord of the Martyrs . Farther , at first these Feasts were sober and moderate . But afterwards , when licentiousness was arrived at a greater height , they were perverted to Drunkenness and Lasciviousness . And therefore in most places they were wholly abolished , as S t Austin attests , Epist. 64. In the Fuketian Copy , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the the ordinary Editions . Vales. † Or , Doctrine . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in this matter ; as I found it mended in the margin of Moraeus's Book . And so 't is written in the Fuketian Copy . Vales. * Knowledge , or , Comprehension . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I suppose , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the faith of every particular person . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather make it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we have exprest in our Version . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these , there are many words wanting , as 't is apparent from the Contents of the Chapter . We chose to get out any sense from a corrupt and imperfect place , rather than with Christophorson to expunge the whole passage . S r Henry Savil , in his Copy , has also expunged this whole period , as far as those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Neither is mankind , &c. Indeed , in the Fuketian Copy that whole period is wanting . Vales. * Or , Is made a neighbour to it ; that is , to an uncreated essence , by a life according to Virtue . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , begotten ; which reading pleases me best . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of opinion , that this place is to be corrected thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For , if , &c. That is , if the things which are made , be equal to God , that Command whereby he has ordered them to be made , would not be agreeable to him . For , an equal can't have authority and empire over an equal . Away therefore with the Emendation of Learned men , which I found in the Fuketian Copy , and in Moraeus's Book ; namely this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For if it be madness to liken these things to him , the Command , &c. But if you reade thus , there is no sense ; nor will the following words cohere with the foregoing . Christophorson had indeed found it so in his Books , as 't is visible from his Version . But , the common reading is supported by the authority of the Kings Copy , and the Old Sheets . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musculus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I am extraordinarily pleased with ; For he renders it ; Quomodo autem omnium comparatio non ridicula est , But , how is not the comparing of all things ridiculous , &c. Certainly , 't is either thus to be read , or to be understood thus . For Constantine terms that equalling of all things , a confusion . Vales. * Or , Covered . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For thus Constantine argues . Even things Celestial , says he , cannot be compared with God. Much less things Terrestrial ▪ and Brutes . This is the meaning of this place . But the Manuscript Copies of Christophorson , S r Henry Savil , Gruter , and M r Fuket , word this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard the dignity of , &c. Which reading seems to me better , and more elegant . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He seems to allude to those passages we meet with in the second and third Chapter of the Revelations ; where God says : Vincenti dabo Coronam , To him that overcometh I will give a Crown , &c. Indeed the life of a Christian man is wont to be compared to Champions , as it frequently occurs in S t Paul's Epistles . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant , after the usual manner of Graecians , as 't is well known to those skilled in the Greek Tongue . Vales. * Or , In place of many goods . † Or , Both as to dignity , and in a diversity of power . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Robert Stephens has also remarked in his Various Readings . I read therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , befitting , or , agreeable to ; with Christophorson , Scaliger , Gruter , and others : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes nearer to the footsteps of the written reading . In the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Saviour's Commands . It should , I think , be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the Precepts of Salvation ; as 't is noted in the margin of the Geneva-Edition . You may also write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , in the Father's Commands . For the mistake seems to have risen from a contracted way of writing . In the Kings , and Fuketian Copy , and in the Sheets , at this place 't is thus written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Christophorson has rendred this place thus : Et ex illis qui id temporis hominum vitae adjumento fuerunt , longè optimos advocasse ad 〈◊〉 , and had called to himself , by far the best of those men , who at that time were an assistance to the life of men . But , who ever exprest himself in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best men of the most usefull ? Wherefore , I doubt not , but this place is thus to be mended and pointed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having called together unto , &c , as we have rendred it . In the Fuketian and Turnebian Copies , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Adverse Nature . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Turnebus's , and Moraus's Book , 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , to allure and deceive , &c. But the Fuketian Copy has it truer written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Robert Stephens's Edition it was Printed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading is confirmed by the Kings and Fuketian Copy , and by the Sheets . But in Moraeus's Book I found it mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I don't understand why the Geneva-men admitted this emendation into the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S t Paul calls it Sapere ad sobrietatem , to think soberly , or , to sobriety . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is noted in the margin of the Geneva-Edition . For , 't is our common usage to term such Calamities as these , which do sometimes happen to good men , the Visitations of God. But Christophorson has followed the common reading ; and renders it Mandatum , the Command . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraus's Book the Learned man has mended it at the Margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which displeases not . For there are many Platonick Expressions in this Oration . Vales. * Or , Given place to anger . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in Moraeus's Book ; wherein 't is also mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not ill . In the Fuketian Copy 't is likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is thus to be restored from the Fuketian and Turneb . Copies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. As to the following clause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I had rather write thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or should attempt to resist him , &c. Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , the Learned man hath set these words at the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are indeed many passages in this Oration , taken out of Plato's Philosophy ; which the Learned Reader will of himself acknowledge . Vales. * Or , Is encompast with . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Turneb . Coples , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scaliger , Gruter , and others have mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which emendation I likewise found written in Moraeus's Book . It might also be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two last words being left out ; which , as every one sees , are not very necessary here . But the Fuketian Manuscript agrees with those Books of Scaliger and Gruter . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Translatour who rendred this Oration of Constantine into Greek , had but little skill in the Greek tongue , and was careless enough , as 't is apparent from many places . Constantine gives a reason here , why the worshippers of the supream God would never revenge themselves , nor resist force by force . For , should they do that , saith he , they must fight with their adversary , but they would be uncertain of the Victory . But , if they shall in no wise defend themselves , then they have a most certain Victory ; for God fights for them . This is the meaning of this place , which ( I admire at it , ) neither Christophorson nor Musculus understood . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the will of the only God. It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , by the sole &c , as I found it mended in Moraeus's Book . And a little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the same Book . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood . In the Fuketian Copy and Old sheets , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Ground-work . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I would rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Nominative case . For that seems to me far more elegant . Presently , the reading must doubtless be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood , which is used a little before . In the Fuketian Copy , and in the Sheets , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when any trial of Calamities falls out , &c. Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Manuscript . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At the margin of the Moraean Copy 't is mended ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possesses him , &c. Which reading Christophorson has followed . And so 't is written in the Fuketian Manuscript . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Besides , we have , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken adverbially , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , at the margin 't is mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading Christophorson has exprest in his Version . To me this expression seems scarce Greek . Therefore I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , &c. Yet in the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , just Souls . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Constantine says , that he himself had been a spectatour of the ruine and destruction of those two Cities , Memphis namely and Babylon , which had heretofore been most potent . We must therefore make enquiry , at what time Constantine might go to those places . Whilst he was but a youth he went into Egypt ▪ at such time as he had a Military Employ in the Court of Diocletian , by whom he was kept as an Hostage . For Diocletian waged a War many years in Egypt , against Achilleu● who had rebelled in Egypt , as Eutropius relates . Out of Egypt , Constantine went afterwards , in company with Diocletian , into Syria , and past through the Province of Palestine , where he was first seen by Eusebius , as he himself attests . Now Diocletian had made a journey into Syria , that with his own Forces he might assist Galerius Caesar , who waged a War with the Persian . And he made a long stay in Syria , in order to his making a Peace with the Persians , as we are informed from the History of Petrus Patricius . At that time therefore Constantine might take a View of the Rubbish and Remains of the City Babylon . Vales. c I am of opinion , that this place is corrupted meerly by the misplacing of the words . For the sense is most apparent , if you restore the words in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Memphis lyes desolate , &c. What is more plain than these words ? The import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that boasting , wherewith namely Pharaoh pust himself up . Away therefore with the conjecture of Christophorson , Gruter , and others . And this was heretofore our conjecture concerning the reading of this place . But after we had gotten the Fuketian Copy , we found out the true and genuine reading . For in that Manuscript , this passage occurs worded thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And thus 't is plainly read in Turnebus's , and Gruter's Book ; save only , that that punctation we have made use of , is peculiar to the Fuketian Copy only ; wherein , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a point is set . The Translatour therefore of this Oration has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case , whereas he ought to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moreover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This then is the import of this reading ; and was made an eye-witness of Memphis the miserablest and most unfortunate of Cities . But Moses , according to the Divine Command , has laid wast the Country of the then most powerfull Pharaoh , &c. Farther , according to this reading , Constantine affirms , that Memphis only was seen by him ; which I do indeed look upon to be truer . For he could never see Babylon , in regard he had never gone into Assyria . In the Kings Sheets , the reading of this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the ordinary Editions . But in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Stephens has publisht it . S r Henry Savil in his Book has mended this place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But , that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be foolish and trifling , nor would it agree with the following words . Besides , neither has Christophorson retained those words in his Version . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it , quem insolentiâ elatum perfregit , whom raised with insolency he broke in pieces . Whence it appears , that he put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or some such word . But there is no need of this Emendation , in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the Nominative Case . Indeed , in all Our Copies , the Kings , the Fuketian , and the Sheets , this word occurs without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subscript . So he expresses himself below , chap. 19 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must I think be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and compleatly furnished with Arms. Presently , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quiet supplication ; I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humble . In the Fuketian Copy and the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor does S r Henry Savil's conjecture displease me , who has mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * The Israelites . † Or , A disordered people . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A particle seems to be omitted here , which if inserted , the passage would be made far more elegant . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , whether wise men or Philosophers . Vales. * Or , Modest. b After he has spoken concerning the Egyptians , and concerning the destruction of Memphis ; he passes to the Assyrians , and to the desolation of Babylon . And on occasion of the Egyptians , he has inserted the praise of Moses . But now treating concerning the Assyrians , he prosecutes Daniel's praises , who lived a Captive amongst the Assyrians or Babylonians . Vales. * Pattern , * Or , Beauty ▪ c At this place these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are wanting in the Greek Text of Valesius's Edition ; omitted I suppose by the carelessness of the Printer ; though Valesius has taken no notice of this mistake , in his Errata . They occur in Robert Stephen's Edition ; from whom we have inserted them into our Version . Nor has Valesius omitted them in his Translation . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ After these words , the Antiquarius who transcribed the Kings Copy , offended at the multitude of faults wherewith the Copy abounded , here made an end of writing . And he has attested this in these words set at the bottome of the page : .... 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; .... to the Sea of faults of this Book , I stopt my hand from writing , because there was nothing sound in the original Copy , as the Readers may conjecture from what is written . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can't imagine whence Constantine had this , his affirming namely , that the kingdom of the Assyrians was destroyed by the casting of Thunder ; which I don't remember , to have read any where else . Neither do I well understand that . For , Men , Towers , and Cities may be destroyed by Thunder-bolts , as the Poets have told us concerning the Phlegyae . But , truly I can't see , how a kingdom could be ruined by Thunder . In the Fuketian and Turneb . Copies , and in the Kings Sheets , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Magicians , or , Wise men . * Pattern . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Constantine had in Latine termed it Virtutes ; which word is in the Sacred Books usually taken to signifie Miracles , as every one knows . The Translatour of this Oration has done ill , in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereas he ought rather to have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , Of Works , &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , this place is thus pointed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calumniated the very prevalency of his prayers , as dangerous : and sorely accused in the Kings presence , that great power of the man. Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and [ at length ] they perswaded him ; as 't is mended at the margin of Moraus's Book . But , this relation contradicts the Sacred Scripture . For , the Magi are not in the Sacred Volumes said to accuse Daniel , But the Presidents and Princes : Nor is he called Cambyses , who ordered Daniel to be cast to the wild-beasts , but Darius the Median ; concerning whom the Opinions of Chronologers are various . For most of them will have him to be Cyaxares , son to Astiages . But Scaliger affirms him to be Nabonnidus ; to whose opinion our Petavius agrees . The consent of which two persons I value highly . For , whereas they are wont to dissent in most things ; whereever we see them agree , it is the greatest Argument of Truth . Nevertheless , Abydenus in his History of the Assyrians , seems to contradict their Opinion . For he writes , that Nabuchodonosor , inspired by God a little before his death , foretold the Babylonians , that not long after , their City should be ruined . For , that Mulus the Persian should come , who should put the yoak of slavery on them . But , that Medus , the glory of the Assyrians , should be his Assistant in the besieging of that City . For so I render these words of Abydenus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is certain , the Greek words have no other import , than that which I have mentioned . Now , if Medus was Cyrus's Companion and Assistant in besieging Babylon , and in reducing it to slavery ▪ then Medus is not Nabonnidus . But Scaliger , who will have Darius Medus to be Nabonnidus , does thus explain Abydenus's words , that by Medus's fault that Calamity would befal the Babylonians . But Abydenus has not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by which term is signified a Society and Communion of some fact , with another person . So the Son of God is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because together with the Father He is the Authour of all things , 'T is therefore plain from Abydenus's words , that Medus is not Nabonnidus . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write it in the Nominative Case , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , a Prayer , &c. The meaning is , so great is the power of prayer , that it tameth the most savage Beasts . Indeed , in the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Attempted . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , and in the Sheets 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Ready to , mention , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketian Copy and Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Testimonies ; which is righter . For Constantine does not produce only one Testimony , but two . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I embrace the amendment of Learned men , which I also found in Moraeus's Copy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the Priestess of Apollo . So indeed 't is in the Fuketian Copy , and in the Sheets . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He had better have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Places in Heathen-Temples , which no body went into , but the Priests . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whatever persons amongst the Christian Writers , produced the Oracles of the Sibylls in confirmation of the Christian Faith ; they were constrained to say the same concerning the Sibylls , which Constantine does here ; namely , that being inspired by a Divine Spirit , they uttered predictions concerning Christ. So Justin in his Paraenesis to the Graecians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , 't will be easie for us , to learn the true worship of God , in part from the Old Sibyll , who from some powerfull inspiration , teaches us by Oracles , &c. Agreeably whereto S t Augustine writes , in his de Civitate Dei B. 18. Chap. 23 ▪ and S t Jerome in his first Book against Jovinianus . For he says , that Divination was by God allowed to the Sibylls , as a reward of their Virginity . And S t Austin is not afraid of enrolling them in the City of God. But Gregory Nazianzene in his Poem to Nemesius , says that Hermes Trismegistus and Sibylla , whatever they predicted concerning God , did not for●●●●● those things by Divine Inspiration , but had them out of the Sacred Books of the Hebrews , which they had incidently perused . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , Gregory of Nazianzum , and those most Holy Fathers of the Church did believe , that those verses were really composed by the Sibylls ; whereas notwithstanding , they were made by idle people , and published for the Sibyll's Verses , about the times of the Emperour - Hadrian . 'T is certain , no writer ancienter than Justin , has made mention of them . And Celsus , who , as we have shown above , lived in the Empire of Marcus Antoninus , affirms that the Christians had forged and inserted many passages into the Sibylline Verses . Origen records his words , in B. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I know indeed , that Origen den●es this ▪ For thus he answers Celsus ; that he ought to produce ancienter Copies of the Sibylline Verses , wherein those verses , which he said had been inserted by the Christians , were not in any wise to be found . It might doubtless have been easie for Celsus to do that , and by this argument to have evinced the falsity of those verses . But , there are other arguments , whereby this may be proved . For , if the Sibyll's Predictions concerning Christ had been so clear , why has not S t Paul made use of Her Testimony , in his Epistles , and when he spoke to the Athenians ; especially , in regard he disdained not to cite Aratus , and other Heathen ▪ Poets . Doubtless , if the Sibyll had written this Acrostick concerning Christ , there is no reason , why we should scruple to reckon Her amongst the Prophets , and even in the first place . For , none of the Ancient Hebrew-Prophets wrote so clearly and distinctly of Christ , as are these verses of the Sibyll , produced by Constantine . And yet , neither Origen , nor any of the Holy Fathers ever allowed this , that the Sibylls should be reckoned amongst the Prophets : yea , they esteemed those who believed thus , to be Hereticks ; and termed them Sibyllistae , as ▪ Origen informs us in his fifth Book against Celsus . Where he answers Celsus , who had objected , that the Christians were divided into several Sects ; for , that some of them were Psychici , others Spiritales ; that some of them worshipped the God of the Jews , others did not ; that some , were Sibyllistae , &c. His words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * I had at first resolved , to have put these Greek Verses into an English Acrostick , that is , to have made every verse begin with one of the Letters of these words [ Jesus Christ , Son of God , Saviour , Cross ] in their due order ; as they do in the Original : agreeably whereto Valesius , Musculus , Christophorson , and Curterius have done them into Latine Verse . But , on tryal I found it a thing very difficult ( at least to me ) to be well performed in our Language . Besides , I judged it a matter of less consequence to omit the Acrostick , than to give the Reader a lame and imperfect Version of the Original . Which must necessarily have been done , had I been tied up to begin every Verse with one of those particular Letters . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This verse was omitted ; from Moraeus's Book , the Fuketian Copy , the Kings Sheets , and from that Edition of the Sibylline Verses , which Seb. Castalio published , it is to be supplied in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Neuter Gender . Now , that this verse was omitted , we are informed from the Old Version in Saint Austin , de Civit. Dei , B. 18 , chap. 23 ; which runs thus : Exuret terras ignis , pontumque polumque Inquirens . Further , they had expunged this Greek Verse , for this reason , because the Acrostick seemed to be entire without it . Nor did they perceive that in the Acrostick , the name of Christ is written with a diphthong , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the reason of doing which I don't understand . Yet the Latine Acrostick in Saint Austin has retained it . Indeed , the Old Greeks made the name of Christ to consist of eight Letters , writing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a diphthong , as Irenaeus informs us , Book 1. Chap. 10. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the reading is in the ordinary Edition of the Sibylline Verses . The Old Version does likewise confirm this writing ; for thus it runs , Volvetur Coelum , &c. Yet I doubt not but it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood , which occurs a little before . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , and the Kings Sheets , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Castalio's Edition this verse is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading the Old Version in Saint Austin confirms ; where 't is thus rendred Sed Tuba tunc sonitum tristem dimittet ab alto Orbe , gemens facinus mis●rum variosque Labores . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Edition of the Sibylline Vers●s , the reading is truer , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enlightening Believers . In the Edition of the Sibylline Verses the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the call'd ; which I am better pleased with , both because the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of a little before , and also in regard it cannot be rightly said of the Faithfull , that they are illuminated by Baptism . For the Faithfull are not enlightned by Baptism , but the Gentiles rather who are called to the Faith. But , after they shall have been illuminated by the Sacred Laver , then they are termed the Faithfull . Father , the twelve Streams denote , as I suppose , the twelve Apostles . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Betuleius has well remarked , that the Sibyll does allude here to the second Psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou shalt rule [ or , feed ] them with a Rod of Iron . Whence it appears , that what we have observed above from Gregory Nazianzene , is true ; namely , that the Sibyll , or whoever wrote the Sibylline Verses , hath borrowed many passages out of the Sacred Scriptures . Therefore , in my opinion 't is plain , that these Verses ( as Cicero has long since told us , ) were not published by a Sibyll possest with a Prophetick Fury ; but were written with a considerate and composed mind , by some body under the Cover of ● Sibyll's name . Vales. * Or , In Riddles . a In the Fuketian Copy , and in the Old Sheets , this chapter is begun from these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And these things were predicted , after the end of the Acrostick . Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace Christophorson's Emendation , who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But , the truth it self , &c. Vales. * Or , Our men . c The passage in Cicero , which Constantine means , is extant in his second Book de Divinatione , where he makes mention of some Verses of the Sibyll , and of an Acrostick . But , that Acrostick spoken of by Cicero , can no way be proved to be the very same , with this which Constantine produces here . Yea , the contrary may be gathered from Cicero's words . For , in that Acrostick mentioned by Cicero , the Romans were warned ▪ that they should choose themselves a King , if they would be safe ; as Cicero does there attest . Therefore , the first Letters of those Verses shewed , as 't is probable , the name of Julius Caesar. But in this Acrostick produced by Constantine , there is no such thing extant . Wherefore 't is not to be doubted , but Cicero meant an Acrostick different from this , though Sebastianus Castalio thought otherwise , as did likewise several other persons . Besides , what Constantine adds is false ; namely , that Cicero rendred this Greek Acrostick concerning Christ , into Latine , and inferted it into his own Books . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here also we must acknowledge the unskilfullness of the Translatour , who has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no good expression ; but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. † Begun , or , instituted . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy , and in the Sheets , I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent that it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , place . And so 't is in the Fuketian Copy , Further , neither the Fuketian Manuscript , nor the Old Sheets , begin a new chapter here . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisht-for King ; of whom mention is made in the fast Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless , in Virgil's Verse there is no such expression as this . But Constantine , as it may be supposed , had altered Virgil's Verses a little ; and had designedly expunged Saturn's name , that he might serve his own design . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in the Fuketian Copy , and in the Sheets . But Turnebus had noted at the margin of his Book , that perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This verse is in my judgment to be restored thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the verse which precedes this , wants no mending . Yet , in the Fuketian Copy and Turnebus's Book , 't is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Divinity ; these words seem necessary to be added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is in S r Henry Savils Book . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , But , least any one , which is an amendment wholly necessary , and 't is strange to me , that neither Scaliger , nor any of the other Correctors saw it . For whereas these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , went before ; of necessity it must follow here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the sense may be compleat . For Constantine says that Virgil spoke both plainly , and obscurely . And , that he had obscurely intimated the Divinity and Advent of our Saviour : but , had spoken plainly and openly after the manner of the Heathens , and had named Altars and Temples . The Fuketian Copy confirms our conjecture ; wherein 't is written exactly so , as I had long before guess'd it should be . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery ; as Christophorson likewise read . He has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book , the Learned man had mended it at the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might answer to Virgils Verse , Errantes Hederas , Wild ▪ Ivy. But the Greek Rendition is looser and less bound up to the Original ; and in many places 't is far wide of Virgils meaning . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which emendation is so necessary , that without it the sense is not plain . In the Fuketian and Turneb . Copies the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. But in the Kings Sheets 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy instead of these words , has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Scaliger and Bongarsius , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it answers to those words of Virgil , & fallax herba veneni . But in Moraus's Book 't is mended at the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But , if you had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the verse may stand good . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or , Amomum . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c : in the Fuketian and Turneb . Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is written in the Fuketian Copy . But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further , the meaning of this place is very intricate . Musculus renders it thus ; Ipsis namque Dei Cunabulis Spiri●ûs Sancti Virtus fragrantes quosdam flores , novam scilicet progeniem dedit . For , to the very Cradle of God , the power of the Holy Spirit hath given some fragrant flowers , to wit a new progeny . But Christophorson translates it in this manner ; Ipsa enim Dei Cunabula Spirit●û ▪ Sancti Virtute fragrantes flores novae soboli extulerunt ; For the very Cradle of God by the power of the Holy Spirit , hath brought forth fragrant flowers to a New off-spring . Musculus therefore read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christophorson only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather approve of . By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the new people of the Christians : concerning whom Virgil hath spoken above , in this Verse ; Jam nova progenies coelo demittitur al●o . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have added a Negative particle here ; thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they might not understand ▪ which emendation the following words do mightily confirm . But if any one shall have a mind to defend the ordinary reading , I shall not much gainsay it , in regard both may be maintained . Vales. * Broken , or , discouraged . † Held up , or sustained . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had made use of the term Spirit , instead of Soul. But the Translatour seems to have taken it as meant of the Holy Spirit ; as if Christ had had His Divinity in place of a Soul , which was the Heresie of ●pollinaris . In the Fuketian Copy , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separated , a Comma is placed . Wherefore it is to be considered , whether those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be joyned with these which follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to be parted from them by a Comma ; that the meaning may be this ; that by the communication of the Holy Spirit , which Christ after His passion poured upon men , the possibility of a Resurrection was manifested . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't approve of Christophersons Version , who has rendred this place thus , Resurrectionis vis hominibus patefacta est , the power of a Resurrection was made known to men . Nor has Johannes Portesius rendred it otherwise . But , I question not , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with that exprest in my Version . Constantine says therefore ▪ that 't was made known to men after Christ's death , that 't was possible for Bodies to rise . For before , the faith of a Resurrection was dark and obscure , even amongst the Jews . Which was the reason , that they feared death so much . Vales. * Or , Sealed . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson hath interpolated this place , by blotting out the two former words . S r Henry Savil also in his Book has expunged these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner with Christophorson . But both those persons are much mistaken . For Constantine , whose skill in Grammer was but mean , had construed Virgils Verse in this manner ; Occide● Assyrium : Vulgò nascetur Amomum . The Assyrian [ Stock ] shall fall : Amomum shall grow every where . And this is evident , both from this place , and also from the Version of the Greek Translatour , who tenders this Verse of Virgil thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so this Verse is worded in the excellent Fuketian Copy , and exactly according to Constantine's mind . Farther , as to this whole Eclog of Virgil's , the Christians always affirmed , that it was translated out of the Sibylline Verses , and ought to be understood concerning Christ's Birth . Nor can these words be spoken of any body else , but of Christ , Hoc duce , si qua manent scel●ris vestigia nostri , Irrita perpetuâ solvent formidine terras . Thus , besides Constantine , S t Austin understood these words , in his Epistle to Volusianus , and in his 155 Epist. In his Epistle to Volusianus , he gives this interpretation of the Assyrian Amomum , namely that thereby is meant the Opinion of Pherecydes the Assyrian , who was the first that asserted the Immortality of the Soul. But this interpretation of S t Austin can't be born with , in regard Pherecydes was not an Assyrian ; but , a Syrian , that is , of the Island Syros . Wherefore , Constantine's explanation is to be preferred , who says , that by the name Amomum the Faithfull or the Christians are meant ; because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is without fault . But , that 't is therefore termed Assyrium , because from the Assyrians sprang the first beginning of Faith. For Abraham an Assyrian , was the first who believed in God ; whence he had the Name of the Father of Believers . Vales. * Or , Our Ladies vose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I embrace S r Henry Savils conjecture , who at the margin of his Book has noted , that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Following . † Or , Enlargement . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Praeposition must be added , which by mistake was omitted in Robert Stephens's Edition ; thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so 't is written in the Kings Sheets , and in Turnebus's , and Moraeus's Book . But I am better pleased with that reading , which is proposed from the Books of Scaliger and Bongarsius ; which I likewise found in the Fuketian Copy ; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb proper to the Platonick Philosophy , out o● which several passages in many places of this Oration are taken . Hence comes the Sensus Anagogicus , the Mystick Sense , which occurs frequently in Proclus ; and that saying of Plotinus , extolled by Synesius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who on God's , which emendation is most undoubtedly certain . Constantine explains that Verse of Virgil's ; Et durae quercus sudabunt roscida mella . He says therefore , that by this verse is meant those who undergo most sore labours for God's cause , or on God's account , shall receive most sweet fruit of their Labours . Vales. * Exercised , or , made use of . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I like Portesius's Version , ( who renders it Poeticae Licentiam , ) better than Christophorson's , who translates it poeticam facultatem , as Musculus had likewise rendred it . For Graecians term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latines call Poeticam Licentiam , Poetick Licence ; as , I remember , it frequently occurs in Themistius . Further , the Old Sheets begin a new chapter here , from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incomparably well , Thou wisest of Poets ! Which in my judgment is better . Here therefore the twentieth chapter is to be placed . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy and T●●nebus's Book this place is written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But S r Henry Savil had mended it in his Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who sees not , that it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the third verse from hence , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood . Vales. * After this verse , there is one of Virgils verses left out , in this quotation of Constantine's ; this namely ▪ Robustus quoque jam tauris juga Solvet Arator ; that is , Nor shall his Steers the brawny Tiller yoak . Besides this , some other verses are left out hereafter , in this quotation . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Sheets . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant phrase . I also write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a word by it self , as 't is in the Fuketian Copy . A little after , I would rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Imperative . For 't is a rendition of this Verse of Virgil's , Aspice convexo nutantem pondere mundum . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , the Learned man hath mended it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , neither is the Verse made good this way . Wherefore , I should rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these words are spoken in the Optative Mood . In the following Verse write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Moraeus's Book . This Amendment admits of no doubt . But , concerning the former we must think further . For that place may , I think , be restored with less trouble , if you alter the punctation only , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nothing more certain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , the Reader is to be acquainted , that all these Verses of Virgil , as well in the Fuketian Copy , as in the Sheets , are not written from the head ; but the first words only of every Verse are severed some little space from the preceding . Which is therefore done , because these Verses are not recited without intermission , but with frequent interlocutions of Constantine's . Vales. * Or , Immense . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have rendred it accordingly . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian and Turneb . Copies , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Nature , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Robert Stephens was the first that published this Verse in this manner , from conjecture as I suppose . For in the Kings Sheets and the Fuketian Copy , it is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. From which words it was most easie to restore the true reading of this place . Thus therefore I mend it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Than which emendation , there is nothing more certain . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither Constantine , nor the Greek Translatour apprehended the true meaning of Virgil's words . For , he understood them in this manner , as if Virgil had said , that the Parents had not smiled on the child ; nor , had a God taken him to his Table , nor a Goddess to her Bed. Constantine supposed , that that verse of Virgil , Incipe parve puer cui non risere parentes , &c. was to be read in one breath , without any distinction or stop : whereas nevertheless , after the word puer , a point is to be set ; a thing which even Boyes know . Christophorson , because he perceived not this , interpolated Constantine's following words , by adding a Negative , against the mind of the Authour , and contrary to the Authority of all Copies . Farther , in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is truer , if I mistake not ▪ Indeed , in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is apparent to any one , that it ought to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By the Holy Spirit Constantine seems to mean the Divinity , or the Divine Nature , as we have already remarked in the foregoing chapter . For he explains those words translated out of Virgil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which are spoken of Christ , not concerning the Holy Spirit . Therefore , at this place I chose to render it the Spirit of God ; rather than the Holy Spirit , as Portesius and Christophorson have done . Vales. * Void of , or , has no part in . † Love , or , longing . g From these words it appears , that that mistake , which we have taken notice of above , was not committed by Constantine himself , but by the Greek Translatour , who misunderstood Virgils last ▪ Verses . For Constantine himself took those Verses of Virgil in their true sense , as 't is visible from hence . For , when he had quoted Virgils words ; ( which run thus ; — Cui non risere Parentes , Nec Deus hunc Mensâ , Dea nec dignata cubili est . ) presently , finding fault with the Poet as 't were , he adds these words ▪ How , says he , could his Parents smile on him , in regard His Father is God , who wants both a body , and figure also . Besides , how can a Bed and a Table be any ways agreeable to God , who , 't is manifest , is wholly void of a Marriage-bed , nor is he affected with the pleasures of meates . Then he adds these words , ( whence what I have said , plainly appears , namely that Constantine understood Virgil's Verses excellently well ; ) Verùm illis humanam quandam Generationem exponunt , concedamus ut ita loquantur ; But , let us pernsit those , who set forth a certain humane Generation , to speak thus . In which words he excuses Virgil , in regard he was ignorant of Christ's Divine Generation . But in the Greek translation , wherein Virgils Verses are expounded ill , this period has no coherence with the foregoing words . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I embrace the conjecture of Learned men , which I likewise found noted in S r Henry Savil's Book ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and who make it not ▪ &c. Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Rules of Grammar enjoyn it to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Further , this is a most elegant definition of the Christian Religion ; but 't is basely corrupted by an ill punctation . I reade therefore ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the most desireable of all Goods , &c. Nothing certainer than this reading nothing more elegant . Constantine terms Religion the School-mistris of a most Holy Hope , in regard She teaches us to hope for things Celestial , and to place all our hope in God , not in earthly and frail Goods . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is the same punctation in the Sheets . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we stood in need of . It must questionless be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we were healed . For 't is elegantly said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , healed by Thy Remedies . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Work , or , workmanship . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Any one might with good reason guess , that it ought to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But whereas the sense is plain without this Emendation , I think no alteration is to be made here . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Greeks are wont to call Rome , as may be made appear by innumerable instances . Thus Tatianus terms it , in his Oration adversus Graecos , where he speaks concerning the worship of Jupiter Latiaris ▪ as also Porphyrius , in his Book de Abstinentiâ . Moreover , Eusebius , in his Tricennalian Oration concerning Constantine's praises , terms Rome thus , as we shall see there . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , that I might address , &c. Vales. * Or , Chast and good . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before these words there is an Asterisk plac't in Robers Stephens's Edition , whereby 't is shown , that some words are wanting here in the Manuscript Copies . But , the Geneva-Edition has taken out those Asteriscks which had been diligently noted by Robert Stephens , especially in the end of this book . Further , some words are wanting here , which I make good thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Both against Thee , &c. For , he speaks to the Christian Religion . Vales. e He means the field , wherein the Martyrs underwent their last punishment . For , it was the usage , as well amongst the Gracians , as Romans , that Criminals should have punishments inflicted on them , without the Gates ; as I have at large remarked in my notes on Amm. Marcellinus . Whence it was , that Offenders led to punishment , were said ad campum duci , to be led to the field . So Saint Austin in his first Book against the Epistle of Parmenianus , chap. 8. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , and didst voluntarily deliver up thy self , being supported , &c. Constantine alludes to the courage of the Martyrs , who voluntarily offered themselves to the Judges , and ran to death on their own accord , without compulsion . Indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not said , but concerning Him. who does any thing voluntarily ; as , for instance , concerning Christ , who of his own accord delivered Himself for the salvation of mankind . Christophorson therefore has rendred this place ill , thus , t●ipsum adversariis opposuisti thou hast opposed thy self against the Adversaries . Our conjecture is confirmed by the Fuketian Copy , wherein 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cruelty of impious Mortals . In mine own judgment I have happily found out the emendation of this place . For , whereas before these words , the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs , the two last Letters of this word being repeated ; I have restored the place thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Then the cruelty of the impious , &c. Nothing more certain . Away therefore with Gruter's and Christophorson's conjecture , who reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Yet the Fuketian Copy confirms that reading of Gruter's . But I have observed before , that many ill corrections are found in that copy . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After these words Christophorson , Scaliger , and others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you might have seen ; as I also found it in Moraeus's Book , and in the Fuketian Copy . But , there is no need of adding these words here , in regard the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes , whereto all these words , ought to be referred . Nevertheless , I do acknowledge , that the discourse would be far more perspicuous , if you should add these words . Vales. i He speaks to one of the persecutors ; Maximinus namely , as 't is in the Title of this Chapter . For he persecuted the Christians with more of Cruelty and Malice , than the others . Vales. * Or , perswaded . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading , I think , ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless there be a fauls in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word must be blotted out , in adding which , Christophorson , Scaliger , and Gruter did ill . I found the same term added likewise , in the Fuketian and Moraean Copies . But it is not at all necessary ; only , after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or polluted with filth , a Semicolon must be placed . And thus Portesius understood this place ; who has indeed rendred these words more happily than Christophorson , in this manner . Omnis illa Curae tua , Omne studium ne sordibus opplerentur . Ita Magni primariique Dii human● se ope sustinebant ; istam diligentiam requirebant . And so Musculus also . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a Cure. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood , which is made use of a little before . The reading might also be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which perhaps is righter . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It appears from the following words , that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Love. For Love is in the first place towards God , then towards our neighbour . But Faith is not but in the one and only God. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't in any wise be agreeable here . Besides , in regard he treats at this place concerning Reprehension ; on that account Charity or Love is a fitting term . For a kind rebuke begets Charity . But , 't is better to read here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have said already . And so Musculus read , as it appears from his Version . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What the import of this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , we have observed in the foregoing Books of Constantine's Life ; ( See Book 1. Chap. 27. note ( b. ) and Book 2. Chap. 52. note ( a. ) ) For Translatours have in no wise hit the meaning , of this term ; which nevertheless , was easie to have been done here . Christophorson renders it thus . Qui deum in●enuè confitetur , non contumeliae , non iracandiae sponte succumbit . From which words , there is no body but would extract this sense , that He who confesses God , is not angry , is not Contumelious . But , the meaning of the Greek words is far different ; namely , that he who confesses the Name of Christ , before the Judge , does not yield to the Reproach and fury of the persecutors . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Benevolence ; which I don't approve of . For , no sense can be gotten out of this reading . Farther , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred instrumentum , aid , or , assistance ; as Amm. Marcellinus expresses himself , Book 29. pag. 393. Caesar Dictator aiebat , miserum esse instrumentum senectuti , recordationem crudelitatis . Where see what I have long since remarked , at pag. 389 of my notes . I have rendred it Viaticum , Voyage-provision , or , all things necessary for a journey . Nor has Musculus rendred it unfitly , in this manner : tolerantiae experientiam compendii vice habet ad consequendam Dei Benevolentiam , He has his sufferance , in place of an advantage , in order to his obtaining God's favour . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraus's Book , the Learned man had set these words at the margin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , a passage of Plato's taken out of his Common Wealth , B. 10. Indeed , in that Book , Plato disputes concerning those Rewards , which are given by God to just men , both in this life , and after death . But the argument whereby Constantine proves that , occurs not in Plato ; at least , I don't know that it does . Vales. * Or , The Virtue of men . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but it is to be written thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , For , it would be most absurd , that us well persons , &c. In which words , the term reverenced is referred to persons in great power ; and likewise , have kindnesses shown them , has a reference to men of an inferiour Rank ; which Christophorson perceived not . In the Fuketian and Turneb . Copies , and in S r Henry Savil's , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading I like not . But Musculus read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not ill . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He who is above all , that is , the Supream God. Whom though he has termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Chiefest Good it self ; yet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender , ought to follow . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson renders it Propensam Voluntatem , ready will. Musculus translates it Benevolentiam , Benevolence . I chose to render it obedientiam , obedience . For , this is the import of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , morem gerere , obsequi Voluntati Divinae , to follow , to obey the Divine Will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore , to render it exactly , is allubescentia , a willingness to please . In which sense 't is taken in Saint Luke , in that Antheme of the Angels , after our Lord's Birth ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This term occurs frequently , in both Testaments , as others have already observed . In the Fuketian Copy , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. a In the very Title of the chapter there is a fault , but such a one as may easily be mended . For , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , miserably ; as 't is in the Fuketian Copy , and the Kings Sheets ▪ Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doest Thou now doe ; in which manner I also found it mended in Moraeus's Book , at the margin . Nor is it otherwise written in the Fuketian Copy . But in the Sheets 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy success . † Or , Geta. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moraeus's Book , 't is well mended , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , concerning the Emperour Valerian's skin , which was flea'd off by the Persians , and ●alted ; other Writers do likewise speak . Petrus Patricius mentions it , in his Excerpta Legationum , in which Authour Galerius upbraids the Persians , because they detained Valerian prisoner , he having been circumvented by fraud , to the last period of his old age ; and because after his death , they most wickedly preserved his skin , and thereby fixt an immortal Brand of infamy upon his dead Body . Vales. * Or , Flame of , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Geneva-men did ill in inserting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Books of Scaliger , Bongarsius , and Gruter ; as they tell us : which particle I likewise found added in Moraeus's Copy . But , whereas that conjunction does disturb the sense , and occurs not , either in the Kings Sheets , or in Stephens's Edition ; I am of opinion , that 't is to be removed . Yet the Fuketian Copy retains it . Vales. a For what reason Diocletian resigned the Empire , is a thing not agreed on amongst Writers . Some tells us , that Diocletian ( in regard he was a Curious Searcher into things future , when he had found by the Answers of the Soothsayers , that most fore Calamities hung over the Roman State ; ) voluntarily relinquish't the Empire . This is attested by Aurelius Victor . Others write , that Diocletian being grown old , when he perceived himself to be less fit for the management of the Government , both by reason of his age , and on account of his unhealthiness ; took this Resolution . Thus Eutropius , a most faithfull , and most elegant Writer . The same is recorded by that unknown Authour , in the Panegyrick which he spoke to Maximianus Herculius and Constantine . Sed tamen , says he , utcunque fas fuerit , eum principem quem a●●● cogerent , & valetudo deficeres , receptui canere . Te verò in quo adhue sunt istae integrae solidaeque vires , &c. There are those who write , that Diocletian , when he saw the Christians could not be overcome by him ; by reason of grief and impatience , resigned the Empire ; as we may reade in Zonaras . But Constantine does affirm in express words here , that Diocletian voluntarily removed himself from the Empire , on account of the loss of his wits . And who is he , that dares contradict Constantine's Testimony , in regard he had lived in Diocletian's Court ; nor could any of these affairs be unknown to him . Eusebius relates the same also , in the Eighth Book of his History . But , there are many things , which may make us doubt concerning this matter . For first , although Diocletian survived his Resignation of the Empire a long while , yet he never gave any indication of a distracted mind . Even that very one saying of his , ( which was his answer to Herculius and Galerius , inviting him to re-assume the Empire . ) how much of wisedom is there in it ? Utinam Salonae possetis visere olera nostris manibus sata , I wish you could come to see the Pot-herbs sown with our hands at Salona . Therefore , in that Retirement he was always honoured by all the Emperours of that time , who paid a dutifull observance to him , as to a Father . Hear Eumenius in the Panegyrick which he spoke to Constantine . Atenim divinum illum virum , But , that Divine Person , who was the first that was a partner of and resigned the Empire , repents not of his own Resolution and deed . Happy and truly Blessed man , to whom now a private person , your dutifullness , who are so great Princes , doth pay an honour ! Would Diocletian have been so highly honoured by four Emperours that were Augusti , had his Intellectuals been depraved ? Or , would Eumenius have termed him a Divine Person , on this account especially , because he was the first that had resigned the Empire , if that had been done by him , by reason of his madness and dotage ? Lastly , Diocletian had taken a Resolution of resigning the Empire , long before the Persecution ; then namely , when he triumphed over the Persians and other Barbarous Nations , at Rome . For there , in the Temple of Jupiter Capitolinus , he required an Oath of his Colleague Herculius , that they should both resign the Empire on one and the same day . This , Eumenius informs us of , in the Panegyrick now cited . Hunc ergo istum qui , &c. This man therefore was ashamed to imitate that person , who had been made a Brother [ in the Empire ] by him ; it repented this man , that the other had sworn in the Temple of Jupiter Capitolinus . Now , Diocletian triumphed at Rome , with his Colleague Herculius , on the eighteenth year of his Empire , as Jerome relates in the Chronicon ; that is , on the year before the Persecution was raised against the Christians . 'T is certain , the Authour of the Panegyrick spoken to Maximianus and Constantine does attest , that that Resolution was taken by Diocletian , and communicated to Herculius , long before his Resignation : his words are these . Tale est Imp. quod omnibus nobis incluso gemitu moerentibus facere Voluisti ▪ non quidem tu Reip ▪ negligenti● , aut Laboris fugâ , aut desidiae cupiditate ductus , sed confili● olim , ut res est , inter vos placiti constantiâ , &c. Which things being so , how can that which Constantine says , stand good , that Diocletian ran mad after the Persecution of the Christians , and for that reason voluntarily removed himself from the Empire ? Indeed , I might be easily induced to believe , that Diocletian was seized with a sickness , after the Persecution was begun , and was for some time distracted ; especially , in regard Constantine and Eusebius do constantly affirm that . For this usually happens to sick people , and specially to melancholick persons ; of which sort Diocletian was , as may be guessed from his Coyns . But , I deny , that for this reason he resigned the Empire . Further , in the Fuketian and Turneb . Copies , the reading of this whole place runs thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. b He means the Palace of Nicomedia , which was consumed by an accidental fire , a little after the Persecution against the Christians was raised by Diocletian . And the Emperours themselves , and the rest of the Heathens , blamed the Christians as the Authours of this fire , and therefore raged against them with severer punishments ; as our Eusebius relates in the Eighth Book of his Eccles. History , Chap. 6 , about the close of the Chapter . But Constantine attests , that that Palace was consumed by fire sent from heaven . Whose testimony has so much the more authority , because he himself was present , when these things were done at Nicomedia . And Diocletian , astonished by this clap of Thunder , seems till his death to have continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always fearing he should be struck with Thunder . 'T is certain , this Narrative of Constantine's seems to intimate this . From hence it appears , how egregiously mistaken Christophorson is , in translating the Title of this chapter . For he thought , that Diocletian's Palace had been burnt , after his resignation of the Empire : whenas , nevertheless , that hapned whilst Diocletian as yet held the Empire , and made his Residence in the Palace of Nicomedia . Vales. * Or , House . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in the Fuketian Copy . Vales. d Either he speaks these words concerning the Tyrones , who having been newly enrolled amongst the Militia , had never yet engaged with an Enemy ; or else concerning those cowardly and faint-hearted Souldiers , whose usage it was to flee out of the Fight , and had never conquered their Enemies . Indeed , Diocletian's Army is said to have done nothing memorable , save only the taking of the Achilleum at Alexandria , by a long Siege . Farther , 't is very hard to understand what Constantine should mean , when he says , that those Souldiers had wounded the Breasts of their own Citizens , that is , of the Christians . 'T is probable , that Diocletian , in regard he was incensed against the Christians , by whom he supposed his Palace to have been fired , had given his Souldiers order , that whatever Christians they could find in the City or in the Fields , they should slay . 'T is certain , many thousands of Christians are related to have been slain at Nicomedia , under Diocletian , and Maximian : the memory of which persons thus murdered , is by the Greeks celebrated , on the fourth of September , and on the twenty eighth of December . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This period is removed out of its place . For , it ought to have been placed immediately after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , — who had never seen the backs of their Enemies in a Fight . 'T is certain , the slaughters committed were so numerous , that had they been made [ in Battels ] against the Barbarians , they might have been sufficient to have procured us a perpetual peace . But at length , Divine Providence inflicted on them the punishment of such impious facts ; and yet , not without damage to the Empire . For , that whole Army of the forementioned Emperour , &c. What can be clearer than these words , what more plain ? Questionless , he must be very obstinate , who shall deny , that these words are thus to be restored . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There may be a double meaning of this place . For , either it may be rendred thus , as Portesius has turn'd it . Sanè caedis & sanguinis tanta vis fuit , ut si Barbarorum esset , ad foedus sempiternum sufficeret . Indeed , so great was the abundance of slaughter and bloud , that had it been of the Barbarians , it might have sufficed for a perpetual League . Or else , with Christophorson , it may be translated in this manner . Tot planè factae sunt caedes , quot si in barbaros factae fuissent , satis multae ad aeternam pacem constituendam videri potuissent . So many slaughters were committed , that had as many been made against the Barbarians , they might have seemed enough to have establisht an Eternal Peace . And this latter sense pleases me best . Lucan's opinion is wholly the same , in the beginning of his Pharsalia , when he says ; Heu quantum potuit terrae pelagique parari Hoc quem civiles hauserunt sanguine dextrae ! Yet , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it would be better written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g He means Maxentius , as 't is apparent from the following words . Now , how Diocletian's Army should come under the Command of Maxentius , is not difficult to guess . After the Resignation of Diocletian , Galerius Maximianus received his Forces ; part whereof he delivered to Severus Caesar , for the defence of Italy . Some little time after , when Maxentius had seized the Empire of Rome , Galerius sent Severus with his Forces against him . But Maxentius having corrupted Severus's Army by fraud , and with promises , brought them over to his own side . After this , when Galerius had made an Expedition against Maxentius with a greater number of Forces , he also was deserted by a like Revolt of his Souldiers . Thus Diocletian's Forces came under the Command and power of Maxentius . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , and in Turnebus's Book , this place is read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Manifold , or , Fights of all sorts . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . In the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Constantine does glory , because , having crusht the Tyranny of Maxentius , he had restored to the Romans , Liberty and Contracts with justice . For , after the slaughter of the Tyrant , whatever things had been done , either by Him or his Judges , were null'd . Therefore , if any one had been preferred to a dignity by him , he was reduced to his former condition , and was forc't to bring in the Codicills [ or , Patent ] of the dignity he had obtained , to the Lawfull Prince . The Sentences also , and Decrees , which the Judges had made in those times , were taken away out of the Publick Scrinia and Offices of Record . Lastly , that whole time of the Tyranny was accounted for nothing , in the same manner as if it had never been . Wherefore , neither was it of advantage for the prescription of a long time . Compacts also and Bargains , and Contracts of what sort soever , which had been made between private persons during that space of time , were in like manner null'd , and that even with the strictest authority and power . But lawfull Princes , after they had gotten the Victory over Tyrants , and had rescinded all their Acts ; were wont to confirm Bargains , Sales , Donations , Manumissions , and such like Acts of private persons , by granting an indulgence of a publick constitution : least , if all these should be made null , the quiet and security of private persons might be disturbed . Hereof we have information ; from the Emperours Laws in the Theodosian Code , B. 15 ; De infirmandis his quae sub Tyrannis gesta sunt . Whence we understand , why Constantine says , that he had restored Contracts to the Romans . In the Fuketian Copy , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this usage Rufinus seems to allude , in the end of his ninth Book , when he says . Edictis namque frequentibus per omnem locum propositis , non solùm tyrannicas adversus Christianos depulerat leges , jusque civile reddiderat , &c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and before this word an interrogation is to be set , as Christophorson seems to have read . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can't approve of Christophorsons Version , who renders it ; Manuum ad coelos sublatarum cultum , the worship of hands lift up to Heaven . I doubt not , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here has the same import with Ministerium , Ministery . For Constantine says , that men ought to give the Ministery or Service of their own hands to God ; and that , with a pure and sincere Faith. He has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above , in the same sense . Truly , I can't perceive , how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be taken in such a sense , as to signifie hands lift up to Heaven , or , prayers . Besides , the following words do most apparently refute Christophorson's Version . For Constantine adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , that whatever has been performed for the advantage of men , by Prayers and Supplications joyned with Labour of the hands , hath been happily effected . For , after Constantine hath said , that men ought to give the Service of their hands to God , he adds , that not only the hands are to be lent to God , but Prayers also and Supplications are to be used , that the affairs which we have undertaken to perform , may succeed happily . This is what Graecians are wont to say in a common proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereby they shewed , that together with prayer the hand was to be put to the work . Farther , when Constantine says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he speaks concerning himself , in the same manner that Aeneas does in Virgil. — Si Pergama dextrâ Defendi possent , dextrâ bâc defensa fuissent . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written in one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I admire Scaliger and the rest did not perceive . So 't is certain , the reading is in the Fuketian Copy . Vales. d He means the people of Rome , who in regard they were opprest by the Tyranny of Maxentius , put up their prayers for Constantine , against Maxentius . And this sense may be born with . But having lookt more narrowly into the thing , I have a suspicion that there is something of a fault here . And perhaps the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bestowed Victory on my Army . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of to signifie praetextum , a pretence or colour ; which term in Constantine's Latine Oration being not understood by the Translatour , he rendred it in this manner : but , would have done better , had he made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson therefore , and Portesius have done ill , in rendring it mundum , the world . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Errours , or mistakes ; as I found it mended in Moraeus's Book . And this the Geneva-men have already put us in mind of , from the Books of Scaliger and Bongarsius ; whereto agrees the Fuketian Copy . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am not of the same mind with Scaliger , Bongarsius , and Gruter , who mend this place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for our own safety . I had rather reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading I have followed in my Version . In the Fuketian Copy 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the Sheets 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. Notes for div A38749-e878230 a It was heretofore the usage of the Sophists , before their Orations to make a kind of a Flourish as 't were , in a short Preface ; after the manner of Harpers , who before the Song , sing some thing for Tryal-sake , This Preface was commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in Themistius's fifteenth Oration , and in Libanius's Declamations , it often occurs . Hence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theodoret taken to signifie a Prologue . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian Copy . Vales. * Or , Newer . † Or , Dance . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the path , or footsteps of men . For 't is a noted halfe-verse of Homer's concerning Bellerophon , which Cicero renders in the very words I have made use of in my Version , namely , Hominum Vestigia Vitans . 'T is certain , in the Fuketian Copy 't is plainly written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Farther , Eusebius has delignedly besprinkled this Prologue , with many pieces of verses taken out of the Poets , as with flowers ; that by this kind of Elegance he might allure and please the minds of his Hearers . So above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a poetick expression . Vales. ‖ Sophisms , of , Subtilties . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whoever namely are fit , &c. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , must be understood . But Christophorson the Translatour of this Oration , in regard he perceived not these things , has confounded the whole meaning of this place , in his Version . In the Fuketian Copy , these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting ; excellently well . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also the reading is in the Fuketian Copy ; yet I had rather reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nevertheless . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A transposition of words usual with Eusebius , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Presently , the reading in the Fuketian Copy ▪ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it is to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Sacred Kites , or Mysteries ; which emendation is confirmed by these words which follow presently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having therefore learn't the Divine , &c. For Eusebius says , that the Sacred Books , wherein are contained the Divine Oracles , are our Teachers of the Sacred Mysteries , and are as 't were some Hierophanta . Vales. * Or , Both the one and the other Order ; that is , the true Royalpower ; and the counterfeit , or , false one . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It has the same import with what he has said above , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , learning the Divine Mysteries . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will import the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Chief-Priests of the Eleusinia● Sacra were , at Athens , termed Hierophantae , who delivered and consigned the Rites of Ceres . Whom , persons initiated did so highly Revere , that they would never call them by their own names . Eunapius tells us this , in His Life of Maximus the Philosopher , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , what his name was , who at that time was Hierophanta , it is unlawfull for me to declare : for , he had initiated me who write these things ; and had enrolled me amongst the Eumolpidae . Lucian ( or whoever else is the authour of it ) attests the same in Lexiphane ; where one Megalonymus an Athenian says , that when he had gone out one day to visit the Magistrate , he found the Daduchus [ Torch-bearer , ] and Hierophanta , and some other Ministers of the Sacred Rites , who hated one Dinias before the Magistrate , accusing the man because he had called them by their own names ; whereas it was unlawfull to call them by their own names , after they had been consecrated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although Lucian says more than Eunapius . For Eunapius has told us , that it was unlawfull only for those who had been Consecrated at Elcusina , to call that Hierophanta by his proper name , from whom they had received initiation . But Lucian affirms , that that was forbidden to all persons in general . Hence 't is , that amongst Libanius's Epistles , some occur with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Hierophanta . And in the Fifth Book of Symmachus's Epistles , the first three are inscribed , To the Hierophanta . For , in regard both those persons had been initiated at Athens , they lookt upon it as a thing unlawfull , to call the Hierophanta by his own name . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Geneva-Printers had left out a word , which we have supplied from the Fuketian Manuscript , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will begin our Divine Discourses , or , Mysteries . Vales. CHAP. I. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are wanting in the Fuketian Copy . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Nor can any one , &c. Nevertheless , something seems to be wanting here . In the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is right . Vales. † Or , Worthily . ‖ Or , About him the Celestial Hosts make their Rounds . * Or , Drawing . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius does elegantly compare the Sun and Moon to the Light-Bearers or Footmen , who were wont to go before the Emperour with Torches and Lights , as I have noted at Amm. Marcellinus . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Greatest Emperour Christ. The last word must be blotted out . For what Eusebius has said hitherto , he has spoken not concerning Christ , but of God the Father ; to whom the antient Divines did properly assigne the Monarchy . Besides , the following words do plainly shew , that these are not spoken concerning Christ. Nevertheless , if any person be scrupulous of expunging any thing , he must set a distinction after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the meaning may be this ; that God the Father , the highest King of all , is celebrated with Hymns , both by Christ , and by Constantine . For our Eusebius does a little lower say the same thing concerning Christ. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading I have followed in my Version . But some words are undoubtedly wanting here , which may be supplied in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , Our Emperour well knowing , that this Greatest King is with Hymns celebrated by Christ , who himself also is our most invincible King ; He Himself likewise extols him with Praises and Hymns , thereby doing that which is right and well ; for be understands , that he only is the origin of Empire to us . Thus the sense is most plain ; nor do I think , that Eusebius either wrote , or thought otherwise . Nevertheless , in the Fuketian Manuscript 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , He only [ i. e. God ] is the Authour of Empire to us . † Or , Goods . e The Translatour thought these words were spoken concerning Constantine ; which truly I don't condemn . Yet , they may also be meant of Christ. Vales. * Or , Element f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is corrupted , which nevertheless you might easily mend . At my perll therefore write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its submission to the command of the Deity ; which amendment is most undoubted . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These four words are , in my judgment , to be blotted out , as being superfluous , and but little agreeable to this place . But if any person shall have a mind to retain them , they must be transposed in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although another participle would be substituted . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no good expression . It would be better , were it made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Eusebius expresses himself lower ; or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word is wanting in the Fuketian Copy . Vales. * Or , Measured Falls . † Or , Paths . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must I think , be ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those , who can , &c. In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; right . Vales. * Or , By his course fullfilled so , &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders this place thus ; Lunam quoque , cujus Lumon muit● obscurius est quàm Solis ; the Moon likewise , whose tight is far more obscure than that of the Sun. But I think it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , the Moon which goes under the light of the Sun. Vales. * Or , Goes on . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another verb must be substituted ; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do extol , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do proclaim . For that verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all agreeable here , and has crept in hither by mistake , out of the following period . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do celebrate his manifold wisedom ; without those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his infinite and immense power ; nor do these words occur in the most ancient Palatine Manuscript . Vales. * Or , Which were before all Time. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't see how this expression can be made use of , in reference to The Word , that That is before all things , and after all things ; unless we mean it concerning The Word incarnate . In which sense there is a passage in The Revelation ; I am Alpha and Omega , the First and the Last . It may also be meant concerning The Word , who , although He was begotten before all ages , is nevertheless continually begotten by the Father . And this is what is said in the Psalms ; Thou art My Son , this day have I begotten Thee , &c. Thus The Word is before all things , and after all things , and in all things , not by a succession of time , but by reason of an eternal Generation . For , he is the origin and End of all things who begins and terminates all things which are , or which can be . Nevertheless , Eusebius's words may be understood otherwise , if they be construed with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So , the meaning will be this ; The Word does appease God the Father before all persons and after all persons . But the former exposition is truer . For in this manner Dionysius Alexandrinus , in his Epistle to Hermammon , speaks concerning the Son of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither had he regard to the judgment of Him who was before all , is in all , and above all . Which passage is quoted in the Seventh Book of the Eccles. Hist. Chap. 10. Novatianus likewise , in his Book de Trinitate , Chap. 14 , says Christ is before all things , and after all things ; before all things , as God ; but after all things , as Man. Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has rendred it ill , dignitatis paternae particeps , partaker of His Father's dignity ; whereas it ought to have been rendred , devotus ac dicatus cultui patris , devoted , &c. 'T is an expression like that inscription , which is commonly extant on the Base of Statues which they had dedicated to the Emperours , DEVOTUS NUMINI MAJESTATIQUE EJUS . But , these words smell ranck of Arianisme . For whoever asserts , that God the Word is devoted to the worship of God the Father ; doubtless that person speaks too meanly of The Word , and seems not only not to equal The Word to God the Father , but rather to make Him subject to the Father . Of the same stamp is that expression which Eusebius adds , that The Word makes supplication to the Father for the Salvation of all men . Which , if it be meant concerning God the Word , as He is the Word , can no wise be born with . But , if it be understood concerning Christ , that is , concerning the Word after He had assumed the humane Nature , it is most true . The same opinion is extant in his Second Book against Marcellus Chap. 7. where Eusebius says , that the Son doth worship , adore , and glorifie God the Father . Farther , a little before , the reading in the Fuketian Manuscript is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , possesses an equal share , &c. I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But , holds the second place in His Father's Kingdom : which expression the publishers being not able to endure , they thought it was to be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so the Son might be made equal to the Father . But , that Eusebius wrote as I have said , is apparent , first from the very Series of his Oration . For , at this place Eusebius distinguishes the Government and Regiment of the Universe , from the Kingdom of God the Father . And in the Government of the Universe , he does indeed say , that the Son holds the principal place : but , that he has the Second place in the Kingdom of His Father : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the Kingdom of the Universe , is opposed to the Kingdom of God the Father . To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought also to be opposed . Seconly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Greek . Lastly , Eusebius , in his Books of Demonstrat . Evang. does always term the Son , the Second Cause : And , in Book 5. Chap. 4. Demonstrat . Evang. he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or , Proceeds forth on the outside . CHAP. II. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is , in my judgment , thus to be restored ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continues to Reign together with His Father , from ages which want a beginning , to infinite and endless ages . But , Our Emperour , dear to Him , &c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not clearly enough made out , what this Surname of a Divine appellation should be , wherewith Constantine was honoured and signalized . Does Eusebius mean the name of Victor , which was given to Constantine , as we have remark't above ? Or rather , the surname of Maximus , which is proper to God ? The very Name Constantine may also be meant , the import whereof is , He that is . Now , the Sacred Scriptures do inform us , that this is the proper Name of God. Lastly , we may here understand the surname of Christianus , Christian ; an appellation which Constantine loved most entirely . Vales. * Or , Saviour . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read with the Translatour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His Kingdom . Vales. * Or , Stuck upon the , &c. † Or , The Word . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting ; which is the truer reading . Vales. * Or , Quires . † Or , Churches . * Or , Three periods of Decads . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted ; in place whereof , what term should be substituted , I don't know . Unless the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will please . For he praises Constantine , because he would not admit the Ethnick Oratours to his Decennalia . Vales. † Or , Imperial Houses . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words ought to be expunged ; which are not set in their due place here , but must be put in lower , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving confirmation to his piety , &c. There is nothing more certain than this Emendation ; nor did the Translatour read otherwise , as 't is apparent from his Version . Wherefore this seems to be a mistake of the Printer . This our Emendation was long afterwards confirmed to us by the Fuketian Copy ; wherein 't was exactly written as I had conjectured ; save only , that 't is there worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and wholly devoting himself , &c. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all other , or , first . Vales. CHAP. III. * See the Prologue to this Oration , note ( b. ) † Or , Large . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words , as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are wanting in the Fuketian Copy , and in the most ancient Palatine Copy , as the Geneva-men have told us . Vales. Valesius takes no notice of this clause ; either in the Greek Text of his Edition , or in his Version . In Curterius's translation of this Oration ( for I have not the Geneva-Edition by me , ) it is worded thus ; Et velut plantae florenti virentique temporum incrementa donata . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the first Decade of his Imperial period . If we make a more exact enquiry into the thing , it will be found false , that Constantine Junior was created Caesar by his Father , in the first Decennium [ ten years ] of Constantine's Empire . For Constantine Junior was created Caesar by his Father , in the Consulate of Gallicanus and Bassus , on the Calends of March , in the year of Christ 317. This was the eleventh year of Constantine's Reigne . Wherefore , Constantine Junior was not created Caesar within the first Decennium , but within the second rather . This place of Eusebius must therefore be favourably interpreted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about , &c. Vales. * Or , Heritage . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emperour Constantine published his Tricennalia in the Consulate of Constantius and Albinus , on the eight of the Calends of August , which day began the thirtieth year of his Empire . From this day therefore , in the foresaid persons Consulate , on the year of Christ 335 , began the fourth Decennalian period of Constantine's Empire , according to the computation of Eusebius : whereas nevertheless , it ought rather to begin from the following year , namely , his thirty first year . But these things are not wont to be so exactly cast up , by Orators . Vales. † Or , Society . d He means Dalmatius and Hanniballianus ; the former of whom was declared Caesar , the other King , by Constantine , in the thirtieth year of his Empire , on the fifteenth of the Calends of October , as it occurs in Idatius's Fasti. Saint Jerome ( in the Chronicon ) tells us , that Dalmatius was made Caesar , in Constantine's Tricennalia . Where he has made use of the term Tricennalia , instead of the thirtieth year of his Empire : whereas nevertheless , Tricennalia is properly the first day of his thirtieth year . For the Roman Emperours celebrated their Quinquennalia , Decennalia , and Vicennalia , on the first day of the fifth , tenth , and twentieth year of their Empire . For these words signifie nothing else , but the Natalis [ Birth-day ] of the Empire , which was celebrated with the greatest Pomp and Festivity , every recurring fifth and tenth year . Now , this Festivity lasted one or two days , in which time the Ludi Circenses and Theatrales were exhibited . Therefore , whereas Dalmatius was not created Caesar on the eighth of the Calends of August , which day began the thirtieth year of Constantine's Empire ; Saint Jerome has exprest himself improperly , who has told us , that that Caesar was created in Constantine's Tricennalia . Our Eusebius does here more truly place that , after his Tricennalia , the fourth Decennalian period of Constantine's Empire now beginning . For , after the celebration of the Tricennalia , they began a new period ; as if the thirtieth year , which was but just begun , had been now finished . And , as Lawyers are wont to say , that in dignities , a begun-year is accounted for a compleat one : so also they were wont to do , in the Quinquennalia , Decennalia , and the other Festivals of this sort . Thus , the place in Amm. Marcellinus's fourteenth Book is to be understood ; where he speaks concerning Constantius's Tricennalia in these words . Arelate hiemem agens Constantius , post Theatrales Ludos atque Circenses ambitioso editos apparatu die 6. idus Octobris , qui Imperii ejus annum tricesimum terminabat , &c. For Amm. Marcellinus has undoubtedly made use of the thirtieth year compleated , instead of the thirtieth year begun , on account of that very reason which I have mentioned . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And , a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This place , which Eusebius cites out of the Divine Prophets , occurs in the seventh Chapter of Daniel . Vales. * Or , Increases of Times , &c. * That is , God. † Or , Splendours . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means Constantius Caesar. For he had at first been sent by his Father , to Govern the Gallia's . But afterwards he was removed into the East ; as Julian informs us in his first Oration de Laudibus Constantii , and Libanius in his Basilic . Vales. * Or , To one Yoke of the Imperial Chariot ; so Valesius . g The Translatour saw nothing here ; he has rendred this place , thus , Porro imperii quadrisariam dispertiti jugum , quasi quatuor equis , id est sibi , & tribus filiis Caesaribus Fortissimis imponens . But Eusebius does expressly name four Caesars , whom he compareth to four Horses , who being coupled together in one Yoke , drew the Imperial Chariot ; over which Constantine presided , as Charioteer . Now , the four Caesars were , Constantinus Junior , Constantius , and Constans , Sons of the Emperour Constantine ; and Dalmatius the Son of Dalmatius ; concerning whom we have spoken above . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place tortured me a long while . But at length I have found out the most undoubted Emendation of it . I write therefore ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is ; For , this the [ sole ] King over all , &c. Eusebius repeats the same hereafter , in chap. 4 : where he reckons up the Favours , which mankind hath received from God the Word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Translatour , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems at this place to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For thus he renders it . Istam enim imperii Formam Lex , quae rex omnium est , humano generi tribuit . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are spoken concerning the supream King and God ; who really is the Law and Rule of Royal Power . The reading at this place might likewise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that so the meaning may be this , that God only is possest of the Royal Power , in regard he alone rules over all , and holds the Monarchy . Therefore , in the foregoing period , it must , I think , be written in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor do I think , that Eusebius wrote otherwise . For the sentence is most plain and elegant , if we read thus . And this period will excellently well cohere with the foregoing one . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , the Comma is wanting , excellently well . For the Son of God is the Word and Law of God the Father , as Eusebius says a little afterwards . Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius tenders it , Dei sermo , word of God. † Or , Word . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged , or else the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for one of those words is superfluous . Yet I had rather blot out the latter . For so Eusebius expresses himself hereafter , in chap. 12. Vales. * Or , Powers . CHAP. IV. * Or , Sense of Bodies . † Or , The sense of flesh . * Or , Forms . † Or , Substance . ‖ Out-flowings . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Comprehensions . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words Valesius renders thus , Et nomen Philosophiae , & Venerandus amor Sapientiae , and the name of Philosophy , and the Venerable Love of Wisdom . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so Eusebius expresses himself in chap. 6 , where he speaks thus concerning God the Word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sentence is in both places the same . For , in the one place he speaks concerning the Celestial Kingdom ; in the other , concerning Life eternal : and says , that some assays , proofs , and fore-exercises of each , are granted to men in this life , by the Divine Word . Wherefore I doubt not but Eusebius wrote in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And thus the sense is most perspicuous . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which went before , must be understood . A long while after I had written this Note , having at length procured the Fuketian Copy , I found my conjecture confirmed by its authority , at least in part . For in that Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , begin to meditate upon , and to fore-learn ; incomparably well . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , this whole page of Eusebius's is put together very unfitly , by reason of the too great number of Verbs , which occur in the Imperfect Tense . Whence 't is , that his Discourse becomes irksome and unpleasant . Vales. CHAP. V. * Exemplar , or , Pattern . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He therefore will most truly be styled , &c. In the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He therefore may most , &c ▪ which is far the better reading . Vales. * Or , Hath bound up his mind in , &c. † Or , The most filthy irrationality . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from a bitter potion . The Translatour renders it , tanquam ex amard stirpe , as from a bitter Root . Which doubtless is more elegant . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not in the least sutable one to the other . Yet Eusebius seems to allude here , to the Cup of iniquity ; concerning which 't is said in the Psalmes ▪ all the Sinners of the Earth shall drink out of it , &c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 't is an elegant Paranomasia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Latine tongue can't express . In the Fuketian Copy , these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alludes to Constantinè's pronomen [ forename . ] For Constantine had taken to himself the Pronomen of Victor , as I have noted at The Books concerning Constantine's Life . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The two last words are wanting in the Fuk. Copy . Vales. * Pattern . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which is truer . Vales. g Some body will make an enquiry here , why Eusebius should say , that only Constantine was cloathed with the Imperial Purple . For , there were at that time four Caesars , who wore the Purple . Indeed , Amm. Marcellinus informs us , that the Caesars wore the Purple ; in his Sixteenth Book , where he tells , how Constantius declared Julian , Caesar. But it may be answered , that Eusebius does not say absolutely , that only Constantine was clothed with the Purple ; but , that he alone deservedly wore the Purple . Vales. * Or , Calls upon him . † Or , Worthy of . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a moroser sort of Cattel ; which I wonder the Translatour saw not . For man is the morosest of all Creatures , and is governed with the greatest difficulty . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . The Translatour understood not this expression ; which we may render into Latine ▪ word for word , in this manner : molestiae potius deputat quàm voluptati , he places them to the account of trouble , rather than of pleasure . Vales. * The Constancy of his Morals : so Valesius . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Guard of His Subjects . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , at this place Eusebius means two sorts of Subjects ; namely , those in Arms , and the Provincials ▪ Whereof the latter pay money and tributes to the Emperour ; which Eusebius and Themistius do term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a soft word covering the bitterest thing of all . But , the former received money , as their Pay. Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must doubtless be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon himself ; which I admire the Translatour perceived not . Vales. * Or , Sees . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are misplac't here , as it is plain to any one . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But he himself ▪ &c. In the Fuketian Copy , the reading is ill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of His knowledge of God. Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is the same with what he has said above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Further , this whole passage is thus to be distinguished and explained ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Nevertheless , although , &c. Which is the same as if he should say : he desires not the wealth or riches of His Subjects , nor does he envy them their comely garb and dress , as envious and covetous princes are wont to do . Such a one was Valentinianus the Elder , who hated all those that were rich and well-clothed , as Amm. Marcellinus relates . Constantine was not of that mind : for he both valued very little his own habit and dress ; and also was not troubled , at his Subjects being gorgeously apparelled . I have therefore spent some words in explaining this passage ; because it was both obscure , and also not understood by the Translatour . Vales. † Or , Are astonished at , &c. * Or , who are instructed by a good master as ' t were . CHAP. VI. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He alludes to the Golden Crowns , which the Provincials were wont to present the Roman Emperours with , not only at their entrance upon the Empire , but in their Quinquennalia also , and Decennalia . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Any one may see , that it should be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Eusebius says , that these Feasts of The Tricennalia were celebrated , not onely by a numerous confluence of the people , but also by the common joy of the whole world . For some Feasts are publick , others private . Some are peculiar to Cities , others to a whole Province . Some are Feasts of the whole Roman world ; as the Calends of January , the Birth day of the Emperours , their Quinquennalia , and the like . Indeed , in the Fuketian Copy I found it written as I had conjectured . Vales. * Or , Blessings . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place , in my judgment , is to be restored thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; In so much that , he is not satisfied , &c. The mistake arose from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Transcribers changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an easie mistake . But , if any one has a mind to retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * See note ( k. ) in this chapter . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it is to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Translatour read also , and so we have rendred it . Eusebius himself confirms this emendation ; for soon after this , he writes thus concerning the present time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But [ that part of it ] termed its time present , &c. † Or , Those that are desirous . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it , nedùm futurum Tempus aut praeteritum ; much less Time future , or Time past . Whence ' t●s apparent , that he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellently well . In the Fuketian Copy 't is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . For he speaks concerning the time past . A little after I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nor is it at all possible , &c. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In my judgment it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in which manner also the Translatour read ; and we have rendred it accordingly . Eusebius alludes to a passage of Saint Paul the Apostle , who calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King of Ages . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the days , months , and years ; and the vicissitudes of seasons , wherewith God hath adorned Aevum . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Is extended , or , prolonged . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Proclus ( Book 4. on Plato's Timaeus pag. 241 ; ) produces the same Etymologie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at which place he discontses at large concerning Aevum , according to the Opinion of the Platonists . See the same Authour , in chap. 53 , and 54 , of his Platonick Institutions . But Eusebius does partly follow Plato's Opinion , and partly recedes from it ▪ For , whereas he says , that Aevum does neither grow old , nor dye ; that 't is uniform , and always like it self ; that it wants parts , and distinction or difference ; in that he agrees with Plato . But , when he affims , that it goes on and increases ; when he makes past , present , and future time , to be Species or , Kindes of it ; in this he disagrees , both from Plato , and from himself . For , what ever proceeds on and increases , must of necessity have parts . In Plato , Aevum is nothing else but Eternity . For Plato makes Aevum immoveable ; according to the likeness whereof , he affirms , that God created Time , which he gives this definition of , a moveable Image of an immoveable Aevum , proceeding on in number and order ; as it occurs in his Timaeus . Chalcidius , on Plato's Timaeus is right : temporis , says he , proprium progredi : aevi propria mansio , &c : ' T is the property of Time to go forward : continuance is the property of Aevum , and a perseverance in being always the same . Also , there are parts of time , namely days , nights , and years : Aevum has no parts . Likewise , the Species of Time are several , past , present , future : the substance of Aevum is uniform , in the sole and proper Present . But Eusebius took Aevum for Saculum , or rather , for the whole Mass and Collection of Times , as I may so say . For his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is certain , in the Sacred Scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken for time . For Time is taken two ways . The one is Particular , which is attributed to things single or particular . The other general , which is not more agreeable to this thing , than to that . And This the Ancients termed Aevum , as Censorinus informs us in his Book de Die Natali , chap. 16. Where he defines Aevum in this manner ; tempus unum & maximum , one and the greatest Time , immense , without beginning , without end , which always was in the same manner , and always will be , nor does it belong more to any one man , than to another . Then he adds , that this Aevum is divided into three times , past , present , and future . In which he plainly agrees with our Eusebius . The same is likewise asserted by Marius Victorinus on Cicero's Books de Inventione Rhetoric . Chap. 75. But Gregorie Nazianzene , Orat. 35 and 42 , takes Aevum for Eternity ; where see what Psellus and Elias Cretensis have noted . Vales. † A straight , or right line . ‖ Pieces , or , shreds . * Or , A manifold variety of forms . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It should , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting ; excellently well . Vales. † Or , The Elements which are four in number . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Valesius renders it , utilitatem , prosit , or , service . † Or , Joyned with . ‖ Or , Found out the nature of , &c. * Or , Ride . † Limited , or circumscribed . ‖ Or , Blacker . * Veil , or Hood . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This whole passage is , in my judgement , to be read in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by its help or power had cooled , &c. In which manner the Translatour read . And so I found it written in the Fuk. Copy . Vales. n He seems to mean the Aerial Daemons , concerning whom he hath spoken above , in the beginning of this Oration . Farther , we may understand here as well the Good Daemons , as the bad . For the good Spirits also , whom we term Angels , pass thorow the air ; as 't were some Embassadours and Interpreters , carrying our desires to God , and bringing to us answers , and favours from God. Of which , even the ancient Philosophers were not ignorant . But , the Translatour thought , that at this place Eusebius spake of fishes . Concerning the Aerial Daemons , S t Austin ( Epist. 49. ) speaks thus . Quanto perniciosius est Sacrificare Daemoniis , How much more destructive is it to sacrifice to Daemon● , that is , to an ill Spiritual Creature , which dwelling in this ●carest and dark heaven , as in its Aerial prison , is predestinated to Eternal punishment . — Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He speaks elegantly , in saying that the Earth is clothed with the Ocean , as with a green Mantle . So David , Psalm 104. 6. Thou coveredst it with the Deep as with a Garment : namely the Earth , as Theodoret explains it , and S t Jerom on Haggai Chap. 1. Farther , those words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must be blotted out , as being superfluous , and wholly disagreeable to this place ; wherefore we have omitted them in our Version . They are a piece of a Verse of Homer's , out of his Second Iliad . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Rational man. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Something seems to be wanting here , which we may make up in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , upon a more diligent enquiry into the thing , I am of opinion , that nothing is wanting here . I reade therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He delivered it , understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aevum : nor did the Translatour reade otherwise . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * That is , Aevum ; as appears from the following period . † Or , Himself . r He terms the Son greater , not than the Father Himself ; but means Him to be greater than all others . And perhaps any body would guess , that Eusebius ▪ had written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a Less . Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is truer written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle distinction is placed . Vales. * Or , Prefaces . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He crowneth different , &c : which writing the following words do manifestly confirm . In the Fuketian Copy 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word is wanting in the Fuketian Copy ; and the want of it is no fault , if I mistake not . But there is also another fault here . Wherefore this whole place is , in my opinion , thus to be corrected ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He permits to be celebrated , &c. Than which amendment there is nothing more certain . For the Festivity of the Tricennalia , concerning which Eusebius treats , consists of perfect numbers ; to wit , Tens trebled , and Threes ten times repeated . Eusebius's following words , concerning The Denary , or Number Ten , do plainly confirm our Emendation . Vales. * Or , Number Three . † Or , Substance . * Or , Birth . † Proportions . ‖ Or , Number Ten. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , and fixt Boundarie . So he calls the number Ten , because 't is the Term and Meta of Numbers . But , by fetching an Elegant Metaphor from the Cirque , he says that Unites do run round the number Ten , at 't were the Meta. Wherefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to have been translated tanquam in Circo , as 't were in the Cirque . Hence 't is , that a little after this , he names the Carceres also , where his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they return or run back to the first Carceres . Vales. * Goal , or , Limit . † Place of settingout . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words must , I think , be placed otherwise , and read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Meta , and the ▪ fixt and stated Boundarie . 'T is the same with what he says hereafter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the firm and certain Limit . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , The Limit and the End of Unites . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unites ; which I admire the Translatour perceived nor , in regard the following words do plainly shew it . Farther , that the Ancients were wont to measure the Lunar Moneth by thirty dayes , Eusebius has informed us above in this Oration ; as also Geminus in his Isagoge . The Fuketian Copy does likewise confirm our Emendation . Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as may be plainly gathered from the following and preceding words . For it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the foregoing words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which expression seems to me rough and unpleasant : and I should choose barely to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And this Emendation is likewise confirmed , by the Fuketian Copy . Vales. * Or , Promising . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So indeed I found it written in the Fuketian Copy . Vales. † Or , Soul. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pare : perhaps Eusebius had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible . Vales. * Or , Rayes . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , raised a Triumph . He had better have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lead , or celebrated . For ●is not said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly be said concerning a Trophy . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson seems to have read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thought that these words were spoken concerning Christ. But , after I had lookt more narrowly into the thing , I perceived , that these words are spoken in the Second Person . For Eusebius speaks to the Emperour himself . 'T is certain , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over all impious Enemies and Barbarians , do evince that this is spoken concerning the Emperour . Vales. CHAP. VII . * Or , Natures . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour has done ill in rendring it , Pastores , Shepherds . I would rather retain the Greek word , or else render it Vagos , Wanderers . For so the Latines termed those Barbarians , who sitting on their Horses , or in Waggons , were carried this way and that way , without any House or settled habitation . Such persons as these , because , in order to their getting food , they would range about to find places abounding with pasture ; were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little after , in the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ destroying as many as they can Vales. * Or , Death ▪ * Or , Substance . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by it ; understand death . And so the reading is in the Fuketian Copy . A little before , the Geneva ▪ men had left out a word ; which , from the Fuketian Copy , I have supplied in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , Flesh. Or , Bodies . * Or , God-opposing Errour . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By these words Eusebius either means the Emperours themselves , who had persecuted the Christian Religion ; or else all the Heathens . For these prevail'd at that time , before the Christian Religion had obtained throughout the whole world . As therefore the Christian Religion was afterwards termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( as I have noted at the Books of Eusebius's Eccles. Histor. ) so the Gentiles , as long as their superstition flourish't , are rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet below , at the beginning of the ninth Chapter , he has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Emperours . Vales. * Or , Virtue . † See Pag. 1●0 , note [ * ] d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the eighth Book of his Eccles . History , chap. 14 , whence this passage is taken almost word for word ▪ the reading is truer , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than expose their bodies to be defiled . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pious banquet . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impious , with the Translatour ; in the Fuketian Copy , 't is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doubtless ▪ He can never ▪ &c. So in the following period , I think it should be mended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor ●●n that person ▪ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I know indeed , that a Commander who spares not his own Life , may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , in regard this is a commendation befitting a Souldier , rather than a Commander ▪ and because the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be most commonly taken in an illsense ; therefore , at this place I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a wary and providen● General . So Amm. Marcellinus , speaking concerning Corbulo the most fam'd Commander of the Romans , gives him this Elogy ; Provinciarum fidus defensor & cau●us , a faithfull and wary Defender of the Provinces . Nevertheless , if any one had rather retain the common reading ▪ I will not gain-say it . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The amendment of this place was obvious . For who sees not that it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner I found it written in the Fuketian Copy , and have rendred it accordingly . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with himself ; in which manner Eusebius is wont to express himself . A little after , the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might also become Relatours : the Fuketian Copy confirms both these Emendations . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is corrupted ; in my judgment , it must be restored thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , For they were almost innumerable and many in regard they were the friends of many Damons and of themselves . I have expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it had crept in hither , from the upper line . And by those innumerable men , against whom God raised one single person , Constantine ; Eusebius means Maxentius , Maximianus Herculius , Maximinus , and Licinius ; to whom Diocletian and Galerius may be added . But , by those many friends , both of the Daemons , and of themselves , he means the Presidents and Governours of Provinces , and the Commanders of the Milice ; who , that they might curry favour with the Emperours , molested the Christians in all places . It may also be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in another sense ; that is , many as being descended of many Daemons , and the friends of those Daemons . Which sense seems truer . For , it answers to these words which follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , this One Emperour [ is ] of One. For Eusebius alludes to that passage in the Gospel ; Ye are of your father the devil , Joh. 8. 44. In the Fuketian Copy , the reading of this place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For they were infinite ; and many as being the friends of many Daemons . Which reading is purer and truer . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius here seems to have imitated Dionysius Alexandrinus ; who in his Paschal Letter concerning the Tyranny of Macrianus , expresses himself in this manner ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. now is not , for he never was : which passage occurs in the seventh Book of his Eccles. Histor. Chap. 23. Vales. * See Note ( k. ) * Or ▪ Not to be ignorant of their , &c. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour hath placed a distinction after the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and renders the passage thus ; Reipsa coarguit repressitque ; utpote quod jam olim fuisset ab ipso Deo superatum , he really confuted and represt it ; in regard it had been long before vanquished by God Himself . But I have taken away the distinction ▪ and rendred it thus ; rebus ipsis convincens , jam pridem à Deo fuisse superatum , He does really , &c. The Reader may make choice of which rendition he pleases . For there is but little difference . How Constantine actually demonstrated , that the Daemons were vanquished ; Eusebius does presently declare ; when he says , that their Temples were r●●●ed by Constantine , and bestowed on the Christians . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Namely , the Daemons ; whose Temples Constantine destroyed , and melted down their Images . CHAP. VIII . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to ▪ all men ; from the Fuketian Copy , and from his Third Book concerning the Life of Constantine , Chap. 54 ; where this passage occurs word for word . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fully discovered ; and thus it is to be mended in the Third Book of his Life of Constantine , Chap. 54 ; where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ totally destroyed , In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , tried it in the furnace and in the fire . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged ; the Fuketian Copy acknowledges not that word . Vales. * Or , Set upon the other Images , made of Brass . † Walk't up and down in , or , was conversant in . ‖ Or , Copulations of women . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can't approve of the Translatour's Version , who has rendred this place thus ; Ad bunc modum igitur Imperator , tum spectra illa improbitatis & nequitiae , quae hominum animi o●caeca●i fuerant , palam sub omnium oculis subjecit , In this manner therefore the Emperour , both exposed to publick view those Spectres of improbity and wickedness , wherewith the minds of men had been blinded , &c. But I had rather render it thus ; Cùm flagitiorum larvas , quae in Daemonis illius populorum seductoris temple visebantur , detraxisset , &c. When therefore the Emperour had in this manner pull'd off , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for so the Accentuation is to be restored , ) are the integumenta vitiorum , the masks of vices , wherewith the Heathens covered their own uncleanness . So above , Eusebius speaking of the Images of the Daemons , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ Then they divested [ those Gods ] of their outward dress , and exposed their inward deformity , which lay concealed under a painted shape , to the eyes of all men . Farther , this place is thus to be mended from the Fuketian Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Thus therefore in a moment . Presently , I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best Educatrix [ or Breeder . ] of Youth ; without the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Eusebius alludes to that Verse of He●iod , in his Opera ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. CHAP. IX . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Daemons ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Heathens : for both may be meant : write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were elaborately founded , or , exquisitely prepared . In the Fuketian Copy , the beginning of this chapter , and the close of the foregoing one , i● omitted , by the carelessness of the Transcriber . Vales. * Or , Crown'd . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This expression seems to me uncouth . For it can't well be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nor can the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , I would more willingly reade this whole place , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Nations also and people , &c. Vales. † Worn out . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not foresee , or , foreknow . Vales. * Foreknow . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it may be rendred , of a certain new-born child . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is a term which occurs in sacred Scripture ; see 1 Kings , chap. 12 , and 13. The Images of D●mons were so termed , because they were commonly worshipped in high places . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless , the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cut ; which Christophorson perceived not . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As far as this place , there was a Chasme in the Fuketian Copy ; which Manuscript gives us this reading of this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of opinion , that the first word is to be blotted out . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the reading is in his Life of Constantine , Book 2. Chap. 16 ; where this passage occurs . A little after , write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as 't is in his Life of Constantine , and in the Fuketian Copy . Vales. * Or , Hang their hopes on , &c. † See his Life of Constantine , Book 4. Chap. 20. ‖ Or , Transmit the eyes — to the , &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He terms the Lord's day , the first ; not only because 't is the first day of the week ; but also , in regard it was the first day of the world . Whence it may deservedly be termed the Birth-day of the world . Farther , the Lord's Day is not only termed the first day , but the eighth also . S t Austin's words ( Book 1. Concerning the Lord's Sermon on th● Mount Chap. 11. ) are these : Haecoctava Sententia quae ad Caput redit , &c : This eighth Sentence which returns to the Head , and declare● the perfect man , is perhaps signified by Circumcision also on the eighth day in the Old Testament ; and by the Resurrection of the Lord after the Sabbath , which as 't is she eighth , so 't is also the first day . Before S t Austin , Hilarius had said the same , in his Prologue to his Comments on the Psalms ; where discoursing concerning the seventh Number , his words are these : Quem tamen ogdoas , quia dies eadem prima quae octava , &c : which nevertheless , the number eight ( because the first day is the same with the eighth , ) being added in the last Sabbath according to the Evangelick fulness , doth compleat . See also his following words in that Prologue . Moreover , Theophilus Bishop of Alexandria , in his discourse when the day of the Theophania had fal'n on a Sunday , speaks concerning the Lord's day in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c : Both Custome , and also duty doth require us , to honour every Sunday , and to observe that day as a Festival ; in regard thereon our Lord Jesus Christ procured for u● a Resurrection from the dead . Wherefore , in the sacred Scriptures , this day is both termed The first , as being the beginning of life to us ; and also The eighth , in regard it surpasses the Sabbath of the Jews . These words of Theophilus are cited in the Typicon of S t Saba , and by Balsamon in his Collection of Canons . To whom add Isidorus , and Beda in the Book de Divinis Officiis , where they treat concerning Sunday . Stephanus Gobarus writes the same , in his 29 th Chapter . To this custom it is perhaps to be referred , that the Greeks . most commonly reckon the days of the week , not to the Sunday which precedes , but to that which follows . For , after the Sunday of the Prodigal Son , which is the ninth Sunday before Easter , those dayes which followed immediately , namely the second , third , and fourth Feria , and so on , were by the Greeks termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill the following Sunday , which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ See Meursius's Glossary , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second Feria which followed next , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the other days of that whole week , unto the following Sunday , which was called by the same name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same may be observed in the other Sundays , untill Easter-day . For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second Feria was termed the second Feria of the Holy Fasts ; and the whole week was called so , untill the following Sunday , which had the same name . Lastly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the Great week , or , Passion-week ] which we call the Holy Week , is reckoned to the following Sunday , namely Easter Day , as it appears from the Typicon of Saint Sa●● , Chap. 31. Cyrillus also , in his 〈◊〉 Sermons , always begins the week of Easter , which we now term The Holy Week , from the second Feria ; and closes it with the following Sunday , namely Easter-Day . Nor does Theophilus do otherwise in his ●asch●l Epistles . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the most ancient name ▪ of Sunday , whor●by it was ●alled even from the Apostles times . 'T is certain , in the Revelation of Saint John , mention is made of the Lord's day ; See Chap. 1. verse 10. But , what Ense●ius says here , and in the Life of Constantine ; namely , that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies ; this in my judgment , was instituted something later . For the first Christians , who had embraced the faith immediately after our Lords Ascent , met every day , always applying themselves to prayers , and all manner of Offices of Piety ; as S r Lu●e writes in the Acts of the Apostles . But afterwards , when the Heathens betook themselves in great numbers to the faith of Christ , and the Faithfull could not meet every day ; it was appointed by the Apostles and their Successours , that at least on the Lord's Day , the Faithfull should meet together in the Church . Concerning which there is an eminent passage , in Justin the Martyr's Second Apology , about the close of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , On the day termed Sunday , all persons as well those who dwell in the Country , as them in the City , ●eet together , &c. He has termed it Sunday , not the Lord's Day , because he s●oke to the Roman Emperours , who were well acquainted with Sunday , but knew not the Lord's Day , which was an appellation proper to Christians . Justin repeats the same thing a little after , in the same Apology . Hereto likewise Pliny agrees in his Epistle to Trajan . 〈◊〉 , says he , hanc fuisse summ●m vel c●lpa su● ; vel erroris , &c. They affirmed , that this was the ●otall either of their fault , or errour ▪ that on a stated day they were want to meet together before it was light , and sing an Hymn to Christ , a● to God. Where , by a stated day he means The Lord's Day . Therefore , from this place of Pliny it may be gathered , that the Christians who then lived in Bithynia , met together on the Lord's Day only . Otherwise , Pliny , would have said , that they were wont to meet on stated days , not on a stated day . Although this is not so much the Testimony of Pliny himself , as the Christians own , who con●e●t that before Pliny , as he himself atte●●s . Besides the Lord's Day , Epiphanius ( in the Epilogue to his Books against Heresies , ) affirms that an Assemblie on the fourth and sixth ●●ri● , and 〈◊〉 ( i● his Constitutions ) says , that a meeting together on the Sabbath Day , was instituted by the Apostles . But , as to what belongs to the Stations of the fourth and sixth Feria , we are informed from Tertullian in ●is Book de Jejuni●● , that they were meerly arbitrary and at will , not determined by any positive Law or Command . And although it was the Eastern● usage to meet together on the Sabbath , yet 't is manifest from Epiphanius , Socrates and others , that in most Churches ▪ Assemblies were not then held . There is an eminent passage of S t Jerom's , on the Epist to the Galatians , Chap. 4. E● n●inord 〈…〉 gregatio pop●●●●idem minueret in Christo , &c. And least a disordered ●ongregation of the people might lessen the faith in Christ , Word●●●ome days ●re appointed ; that we might all come together . Not that that day where●● we ●●et , is ●ore solemn ; but , that on whatever day there is an assembly , a greater joy may arise from the ●ight of one another . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He says , that the Lord's Day has its name from light , not because it was by the Heat●ens termed the day of the S●● , but because 't is the day of the Lord , that namely whereon the Lord rose , and conferred on us Life and Light : and because on that day we received the Holy Spirit , the Enlightner of our minds . See Clemen● Alexandrinus's Strom , Book 6. where speaking concerning the Sabbath , there occurs a most elegant passage , which for brevities ●ake I here omit . The Lord's Day therefore is the day of Light , both because on that day the Light was first ●reated , and also in regard we on that day received the knowledge of the truth by the Holy Spirit , who fell upon the Faithfull under the form of ●ire , and without division was divided , as Clemens words it in the forementioned place . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , not satisfied in his instructing others , he himself practises those things which he teacheth , according to the command of the Gospel . Vales. * Or , Keepers . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . Indeed , in the Fuketian Copy , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Church , is understood ; as 't is apparent from His third Book concerning the Life of Constantine , Chap. 50. From whence it must be also here corrected , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefest [ Cities ; ] as the reading likewise is in the Fuketian Copy . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the third Book of his Life of Constantine , Chap. 50 , instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of . Indeed , this is a strange kind of an expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And at first blush it may seem to be an Enallage , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which [ City ] the Surname of Antiochus does grace . Yet , if any one shall inspect the matter more narrowly , he will confess , that this was spoken by Eusebius ▪ with a designe to greaten the thing . For such was the largness of the City Antioch , that it might seem rather to adorn its own Builder Antiochus , than to be adorned by his name . Vales. * Or , Divine . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , at the very place of Our Lord's Sepulchre . For so Eusebius is wont to call the Sepulchre of Our Lord , as 't is apparent from his Life of Constant. Book 3. Chap. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie a place where the Reliques of Martyrs are deposited . The Latines have in like mauner termed it Confessionem , Confession ; which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Latine call'd Confessor . Thus , in Anastasius , we reade the Confession of Saint Peter . Below , at Chap. 11 , Eusebius calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † See Life of Constant. Book 3. Chap. 43. note ( c. ) p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Farther , in the third Book of his Life of Constant. Chap. 41 ; He makes mention but of two Caves ; whereas here he reckons up three . His discourse there , was concerning Helena , who built Churches at Bethlehem and on the mount of Olives . But here he treats concerning Constantine , who erected a most magnificent Church in the place of Our Lord's Sepulchre : to whom also Eusebius with good reason ascribes those Churches built by Helena , in regard they had been raised by the Emperour's cost . Vales. ‖ Or , The salutary Victories of his whole Agony ▪ q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Signe . Which the Translatour having not perceived , made a notorious mistake . The Fuketian Copy confirms our Emendation . A little after , with the Translatour I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , and the time of his Reigne unless you would rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , as we have rendred it ; which to me seems righter . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so elegant an expression . Vales. * Or , Long ▪ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own . After the mention of Constantine's Children , Eusebius has , not superfluously , added his Stock or Kindred also : on account namely of Dalmatius and Hanniballianus , who were related to Constantine , being the Sons of his Brother . Vales. CHAP. X. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it , iis qui se sacrarum literarum professioni consecraverint ; which Version I don't approve of ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the persons initiated , who were partakers of the Mysteries . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they who initiate other , and deliver the Mysteries to them . Vales. * Or , Was. * Or , The Creation , visible , &c. † Or , Amongst all persons . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have rendred it accordingly : He means the Pagan Sophistae , who in such like Decennalian Festivities as these , spoke Panegyricks to the Emperours . Such a one was Nazarius's Panegyrick , spoken to Constantine , in his third Quinquennalia , ( or on the fifteenth year of his Empire , ) and in the Quinquennalia of the Caesars . Such also was Themistius's Oration , in Valens's Quinquennalia . Moreover , Claudius Mamertinus had prepared an Oration in the Quinquennalia of Maximianus Hirculius , as he himself attests . In the Fuk. Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * See Chap. 11. note ( a. ) † Or , Concordant Songs . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is a most corrupt place , which nevertheless , I have , as I think , with ease amended . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Sublimis supra gubernaculum Sedens , Sits on high above the Rudder . But the Translatour dream't I know not what concerning Aevum . Presently , write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Fuketian Copy ▪ for so Eusebius expresses himself hereafter . Vales. CHAP. XI . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greek Rhetoricians termed Orations concerning the praises of Emperours ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Latines are wont to call Panegyricas , Panegyricks . The method of these Orations is delivered by Alexander Rhetor , in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 1 ▪ the Title of which Chapter ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Book is extant amongst the Greek Rhetoricians published by Aldus ▪ pag 613 ; but , which is ill done , 't is confounded with Menander Rhetor's Book , which treats concerning the same Subject . Farther , in the foresaid Chapter of Alexander , there is cited an Oration of the most fam'd Sophist Gallinicus , with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , written , if I mistake not , in praise of the Emperour Philip. Which I guess at from hence , because Philip was an Arabian as well as Callinicus , and was of mean birth : which are the Qualifications of that Emperour , to whom Callinicus spoke this Oration , as Alexander attests . The time suits very well also ; For Callinicus lived in the Reign of Gallienus , as Suidas does witness . There is also extant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Libanius's , written by him in honour of Constantius and Constans , when he was at Nicomedid . Eusebius therefore alludes to these Orations , and terms this Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in the foregoing Chapter , he has made use of this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in allusion to the same thing ; which the Translatour understood not . Moreover , this is to be remark't , namely that this Oration is by Eusebius termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an Imperial Book . For , 't is indeed liker a Book , than an Oration ; because by its too great length it exceeds the measure of an Oration . Wherefore I can't perswade my self , that it was recited by Eusebius . Vales. * Or , The Mysteries of Secret Discourses . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by your Virtue ▪ and so the Translatour read . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It ought , I think , to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the Salutary Martyrium , as Eusebius has exprest himself in the ninth Chapter ▪ where see what we have observed , at note ( o. ) It might also be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the Salutary Monument . For , so it will be an elegant allusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Monument of an immortal Memory . And so Eusebius words it in the foresaid Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Monument — which deserves an eternal Memory . Nevertheless I have observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Eusebius simply and absolutely taken to signifie the Salutary Signe of the Cross : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Divine Virtue of the Salutary Signe , as it occurs in the very close of the ninth Chapter : where nevertheless , the Fuketian Copy words it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I don't doubt but it should be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contain a reason — which is not equally apparent and manifest to all persons . Which Emendation is confirmed by the words of Eusebius that follow presently . All persons , says he , are not acquainted with the reasons of those Works , which You have with great magnificence built near the Sepulchre of Our Lord. For , the Christians do indeed know them , and on that account do greatly admire You. But the Heathens deride such works as those . The reading therefore in the Fuketian Copy is ill , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Deified . e ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means Christ , as the Translatour has well noted at the margin . These words are spoken by Eusebius , with an intent to personate the Heathens , who ( when the Christians objected to them , the Adulteries , quarrells , slaughters , death , and also Sepulchres of their Gods and Hero's ) answered in this manner . If our Gods are to be rejected and despised on account of such humane Calamities as these , Your God is in like manner to be rejected also ; whom you confess to have been condemned , to have been dead , and buried . Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I should choose to write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For this seems to me more elegant . But the ordinary reading has the same sense ; but 't is not so expressive , nor so elegant . Nevertheless , he expresses himself so hereafter in this chapter . A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schools and places of Instruction ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doctrines . Vales. * Matth. 11. 28. † Matth. 9. 13. ‖ Matth. 9. 12. * Or , The Martyrium of salutary immortality . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after ( as the words are plac't in the Greek , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and so the Translatour seems to have read , who renders it thus : Rerum pie & religiosè ab● te gestarum rationes Gausasque hoc praesenti sermone explicare constitui . But he has rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill , which does here signifie Fabricks or Edifices , which by the Latines are termed Opera , Works . For here Eusebius does manifestly treat concerning that Church , which Constantine had built at Jerusalem , in a most magnificent and admirable manner . Further , this passage does plainly confirm Our Emendation at note ( d. ) in this chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He cloathed Himself with the humane Nature ▪ which word is ill placed in the foregoing line . This Emendation is confirmed by the Fuketian Copy . Vales. * Changed , or , transferred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it , Nisi Verbo Dei in Lucem editae fuissent , unless they had been brought to light by the Word of God. But this rendition is not expressive enough of the propriety of the Greek Term. Wherefore , I would rather render it , Nisi Verbo Dei adstitissent , unless they had stood by the Word of God. For 't is a Metaphor taken from Servants , who , when their Lord calls , are at hand presently . Therefore this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a fit word to be used concerning the Creation of the World. For the Lord said , Let there be made , and they were made . Farther , I have mended this place from the Fuketian Copy . For whereas the reading before was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have corrected it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. † Or , Contemning , or , neglecting . * Arch●-Roofs . † Places for Exercise , or , Schools . ‖ A long Garment worn by Philosophers . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also 't is in the Fuketian Copy ; instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He terms the Son's power , a middle power between God the Father and things created , not that the Virtue and power of the Son is different from the Virtue and power of the Father . For Eusebius does plainly call it here , the Divine power of the Son. But He gives it the name of Middle , because the Father does nothing by Himself , but all things by the Son. Therefore ancient Divines attributed the Monarchy to the Father ; but the Administration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son ; as Tertullian informs us in his Book against Praxe●● . See the Twelfth Chapter ; where he does again term the Son , the Middle , and a certain Bond as 't were , whereby things Created are coupled with the unbegotten Father . And least any one should think , that Eusebius deserves to be reproved here ▪ Alexander Bishop of Alexandria ( in his Epistle to Alexander Bishop of Constantinople , ) expresses himself in the very same manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Eusebius ( Book 1. against Sabellius ) declares the same thing at large . Non quia non sufficiebat Pater , ideo genuit Filium : &c. Not because the Father was not sufficient , therefore He begat the Son : but because those things which were made were not sufficient to bear the power of Him unborn . Therefore He speaks by a Mediatour . Why ? Because we could not approach Him unborn ▪ Nevertheless , Athanasius refutes these assertions incomparably well , in his third Oration against the Arians , pag. 397. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we have rendred it accordingly . Vales. * Or , descended and mixt Himself with this , &c. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You will render this passage very clear and perspicuous , if you add a particle , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or , if there be , &c. The meaning is : For , whether the Elements have their proper substance , or whether there be one and the same matter in them all , &c. Vales. † Or , The running together into one of , &c. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c : or at least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which latter reading we have followed . Vales. † Or , Manner . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade it in one word , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . Eusebius makes use of the same word above . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather point it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having made them both , and have rendred it accordingly . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and void of reason . I would rather say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which I have followed in my Version . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The two last words must be expunged , which crept in hither from the upper line . It might also be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Generations and corruptions . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which is required by the Rules of Syntax . Vales. ‖ Or , A most wise and rational power , or faculty . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are terms properly belonging to Musick ; concerning which , besides other Authours , see Boëthius de Musicâ , Book . 1. Chap. 24 , and 25 ; where he treats concerning the Synaphe , and the Diazeuxis . But the Translatour has rendred it , Lapides ●ro●tatos , i. e. Stones that are smoothed on both sides , and are even with the thickness of the wall , and are seen on both sides . Than which rendition , there is nothing more absurd . Instead of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should , I thinke , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tones , or , Notes , I had almost forgot to give notice , that at the beginning of this period the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. Concerning the term Diatones , see Boëthius's forementioned Book , Chap. 21 ; the Title of which chapter is , De generibus Cantilenarum . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy , the reading is truer , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invented . the Nature of Swimming Creatures . Vales. † Children . w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour renders it , modo herbarum formis cujusquemodi illustrando , sometimes by illustrating it with all sorts of forms of herbs . Which Rendition I don't approve of . In my judgment , Eusebius does rather mean the various figures of Countries . For , Europe has one sort of figure , Asia another , Africa another . Now , in these parts of the world , all Provinces have their figures , which God the Framer of this Universe hath given them ; having divided the world , like a most pleasant garden , into various Bedds . By this term may also be meant , the different Dresses and Garbs of the Earth . For sometimes the Earth is green with grass , at others 't is yellow with Corn ; here 't is shady with woods ; there , 't is pleasant with Gardens . Vales. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , But , why do I presume , &c : which manner of Expression is very emphatical ; when the Oratour does as 't were stop and chide Himself . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Powers . † Or , Roll'd up . CHAP. XII . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words seem to be misplaced , and are to be restored in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , the Divine Doctrine does assert , that &c. Vales. b The Ancients distinguished the Aether , from the heaven ; and by that name of Aether , meant the Element of Fire . So Anaxagoras , as Aristotle tells us in his third Book de ●oelo : whom almost all persons did afterwards follow , except the Peripateticks . For the Peripateticks termed the substance of Heaven , Aether ; ( See Aristotle de Mundo ; ) and affirmed that was a fifth Element . The same is asserted by Heraclides , in Allegoriis Homeri . Peripatetici , says he , Aiunt naturam Caelestium corporum aliam esse ab igne , &c. The peripateticks do say ▪ that the Nature of the Celestial Bodies is different from fire , and do term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a nature that moves circularly , ) and say that it is a fifth Element . For fire , which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does naturally move upwards : but the Sun and Moon do not . But the Stoïcks also themselves called the Element of fire , Aether ; and thought that it was the principal part , ( or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) of the whole world . Censorinus ( or whoever else is the Authours ) speakes to this effect , in Chap. 1. de Naturali Institutione . Mundi Principale Solem quid●m putant , ut Cleanthes , &c. Some think the Sun to be the Principal of the world , as Cleanthes : and Chrysippus , the Aether , by whose perpetual motion the things under it are held and administred . And the Aether it self suffers nothing . So also Eusebius uses it below in this chapter ; and S t Austin in his 147 th Sermon de Tempore . Vales. c Not that the Son is not the true God ▪ but because the Name of God doth properly belong to the Father , in regard he is the Fountain and Authour of the Deity . But , whereas Our Eusebius ( in his Epistle to Euphration ) hath said , that the Son is not the true God , ( as Athanasius and the Fathers of the seventh Synod do object against him ; ) that is in no wise to be born with . For , although the Father be properly termed God ; so that , whenever God is simply and absolutely spoken , we presently understand the Father : nevertheless , the Son is no less truly God , than the Father ; in regard the Divinity of the Father and of the Son , is one and the Same . 'T is certain , Eusebius ( in his First Book against Marcellus , de Ecclesiasticâ Theologiâ , Chap. 10. ) has expressely affirmed that the Son is the true God. Although in the following Chapter , he does a little diminish from what he had said above . The words of Christ in S t John's Gospel ( Chap. 17. v. 3. ) are these . This is Life eternal , that they might know Thee the only true God , and Jesus Christ whom thou hast sent . Vales. 'T is the Learned Petavius's opinion , that the word [ Onely ] in that Text of S t John , does in no wise exclude the Son. For ( as he notes from S t Basil , Epist. 141. p. 927 , ) the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made use of in scripture , only to distinguish and separate the false Gods ; that they may be removed , who are not true Gods , and therefore are not Gods. See Petav. Dogm . Theolog. Tom. 2. De Trini . Lib. 2. Cap. 4. Sect. 14. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have shown above , that ancient Divines attributed the Monarchy to God the Father ; but to the Son , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disposition . Indeed , 't is the Father's property to reigne : but the Son's property , who is the wisdom of the Father , is to dispose or set in order all things . Wherefore they affirmed , that Rest and Beatitude was the Father's property : but Operation , the Son 's . Not that the Father Himself does not work ; but because the Father works things unknown and secret ; but the Son , things more manifest to us ; as Marius Victorinus makes it out , in his first book against the Arians . And the Ancient Divines , before the Nicene Council , termed the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but afterwards they avoided these Names , as 't is apparent from S t Chrysostome in his Sermon de Sigillis . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is plain that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one word . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a manner inexpressible ; as Eusebius says a little lower . Vales. * Or , Wholly overflowing , in order , &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word must be expunged ; unless you would ●ather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living Creatures . For at this place He speaks chiefly concerning living Creatures . Vales. * Or , Places . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Write it in words disjoyned , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : again , to others [ He appoints , ] &c. Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in which manner the Translatour seems to have read ▪ and we have rendred it accordingly . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place the words seem to be transposed ; which I thus set in order ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agreeably to his will and appointment , &c. A little after where the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out , in regard it occurs presently . Vales. * Or , Onely-Begotten God , the Word begotten of God. † John 1. 1 , 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It will be far more elegant , if you add a word , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as being the most excellent , &c. I don't doubt but Eusebius wrote thus : for he has often exprest himself so above . Vales. * Off-spring . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here also the particle is misplac't . Write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having infused him as the soul and life ▪ &c. Unless you had rather wholly expunge that particle . 'T is indeed wanting in the Fuketian Copy . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour has done ill in rendring it Facultates , Faculties . For , those which Eusebius does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the following member of the period he calls Gods. It ought therefore ▪ to have been rendred Potestates . For so the Latines do term Daemons , whom the Greeks are wont to stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Servius in B. 3. Aeneid . Nam potestates , says he , aliae Caelestes sunt , &c. For some powers are Celestial , others Terrene , others mixt . And in B. 4. Nam potestates aut terrenae sunt , &c. For the powers are either Terrene , or Aerial , or Aetherial . Chalcidius on Plato's Timaeus , pag. 97 ; Quae potestates , says he , Aetherii , aeri●que sunt Daemones , &c. Which powers are Aetherial and Acrial Daemons , removed from our sight , and our other senses . S t Austin uses the same term , in his tenth Book de Civitate Dei , Chap. 26 : and in his Epistle to Volusianus . Apuleus in his Apology . Longinianus in his Epistle to Augustinus . And Amm. Marcellinus , Book 21. Amongst the Greeks , nothing occurs more frequently . S r Jerom on the 2 d Chapter of Joël : A dextris , says he , & à sinistris virtutes & ●ortitudines Dei legimus ; quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocant , &c. Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At my peril write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which is the same as if he would have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indeed , those Superstitious Worshippers of many Gods. In the Fuketian Copy , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Excellently well . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c : nor again , could , &c. Presently , after those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be set a point of Interrogation ; which the Translatour perceived not . Vales. q He means S t John the Evangelist , whose words he had cited a little before , In the beginning was the Word , &c. Which words Eusebius does now expound by way of paraphrase . Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour construed the words thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For he renders it , Qui dicendo exprimi nequit , who can't be exprest in words . Which rendition don't please me . I should therefore choose to construe the words another way , so as that it may be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Origine and Authour of the Word . 'T is certain , Eusebius is wont to term God the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him who is above all . Indeed , at this place he compares The Word to The Father . And he says , that The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before all things : but the Father , He says , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond , or superiour to all things : every where attributing more to the Father . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Doubtless it must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Indeed , this sensible world . Which is made apparent from the following words . Vales. * Or , Due . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a particle wanting here ; which I put in thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , as in one body . It may also be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But as in one , &c. Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisibly . For , The Word of God in an invisible manner is diffused through all things . But the common reading is not rashly to be rejected . For Eusebius means , that the Word of God is infused into all things , not as a spirit , which in a wandring motion passes thorow all things , and is carried sometimes this way , another while that way ; but as a Soul , which is spread into all the members at once , and wanders not from these , to those . The Translatour renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverà , really . Vales. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Any one may perceive , that the words are misplac't here also . Write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . A little after , I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Again , One Sun , but not more ; so that even by the transcendency — He obscures — &c. Vales. * Or , Daunces . † In Potters-work . So Valesius . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The article must be blotted out ▪ or at least it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Presently , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Vales. ‖ Or , Runs over ▪ y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or else , as 't is in the Fuk. Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by inexpressible or unspeakable powers . A little after , where the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Translatour seems to have read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreover . But it would be better , were it written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and on the Sun Himself , &c. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuk. Copy , these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting ; they don't indeed seem very necessary . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written in conjoyned words , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Vales. CHAP. XIII . * Or , Mn●nosyne , that is , the Mother of the Moses . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is to be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , and moreover , for 't is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius says , that unchast passions were consecrated by men . For they called their Lust by the name of Cupid ; and the members wherewith acts of obscenity were performed , Priapus ; and that intemperance which spreads it self into filthy pleasures , they termed Venus . This is the meaning of this place , which the Translatour perceived not . Vales. * Roll , or , Tumble . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper Term of Magick Art. Artemidorus ( B. 1. C. 79. ) joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together . Plato ( B. 11. De Legibus , pag. 933. ) has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the same . See Harpocration in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Latines call them Ligaturas , Ligatures . S t Austin's words , in his seventh Tractate on S t John , are these . Usque adeo , fratres mei , &c. In so much , my Brethren , that those very persons , who seduce by Ligatures , by charms , by the deceits and engines of the Enemy , mix the name of Christ with their own Charms . Orosius ( B. 4. C. 13. ) calls it obligamentum magicum , a Magick Bond or Tye. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compulsory ; from the Fuk. Copy . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertullian in his Book De Anima , has termed them in Latine Paredros Spiritus , which he joyns with the Catabolick and Pythonick Spirits , who were put into men by Magicians . Now , they were called Paredri Daemones , who assisted men , and kept off diseases and unhappy accidents from them . This we are told by Tertullian ▪ ( 〈…〉 his Apolog. Chap. 23. ) in these words . Si & somnia immittunt , ha●entes simul invitatorum angelorum & Daemonum adsistentem sibi potestatem . For Magicians had Daemons that assisted and obeyed them , who were their Paredri , Familiars ; by whose help they performed many miracles . Besides , they put such Spirits into others , that they might either infuse dreames into them , or be always present with them in order to their defence . The former sort of Spirits they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , senders or causers of Dreames : the Latter they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Assistants or Familiars . Sometimes also , by Magick charms they threw boys against the ground , who being afterwards raised , as 't were from a Fit of the falling-sickness , foretold things future to those that consulted them . Which thing they performed by Catabolick Spirits , as Heraldus has rightly remark't at Tertullian's Apology . From hence Salmasius's mistake is made apparent , who ( in his notes on Spartianus , pag. 40 , ) affirms , that those were termed Paredri , who from being men were reckoned amongst the Gods , and were made Assessors to the Gods. Which opinion of Salmasius's , Gothofred has embraced , in his notes on Tertullian's second Book ad Nationes . Turnebus ( B. 26. Adversar . ) is much righter ; save that he renders it malos genios , evil Genii : whereas notwithstanding , the Good Genii , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so termed , as Lucian writes concerning Hephaestion . Lastly , they usualy termed the Infernal Gods , not the Celestial , Paredri ; which being not observed by Salmasius , was the occasion of his mistake , See Demosthenes in Orat. Funebr . about the close : and Diodorus Siculus , B. 1. pag. 45 : and lastly Rufinus's Eccles. Histor. B. 2. Chap. 13. From which Authours 't is plain , that the Infernal Gods were termed Paredri . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Moreover , &c. Which though a small fault , yet ought not to have been omitted . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here the words seem to be misplac't . I read therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which way of writing this place , We have followed in our Version . In the Fuk. Copy , this passage is written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which reading I don't approve of . Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Melcantharus . Eusebius ( book 1. De Praeparat . chap. 10 : where he sets forth the Theology of the Phoenicians : ) terms the one of these Gods , Melicarthus the son of Demaron , the Grandchild [ or , Nephew ] of Caelus : the other he calls Usous Brother to Hypsuranius , who was the first that found out the Coverings of skins . In the Fuketian Copy , the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Melcatharus and Usorus . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Obòdas . For the Arabians worshipped Obodas and Dusares , as Tertullian tells us , Book 2. ad Nationes , Chap. 8. Concerning Obodas see Uranius in his fourth Book of Arabick Antiquities . Obodas was a most ancient King of the Arabians , who was buried amongst the Nabathaei , and had divine honours paid him by them ; as Stephanus relates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From him many Kings of Arabia were afterwards called by the name of Obodas ▪ two of whom Josephus mentions ; the one in the times of Alexander King of the Jews ; the other , in the Reign of Herod . Strabo also makes mention of the latter . Further , as far as may be conjectured from Histories , the Arethae and Obodae Reigned by turns amongst the Arabians : so that , after an Arethas , succeeded an Obodas ▪ and after an Obodas , an Arethas . And this seems to have continued a long while . The Nabathaei worshipped Dusares also , by which name they meant Bacchus , as Isidorus in Hesycbius informs us . Stephanus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaks concerning this God also . In the Fuketian Copy , the reading here is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we have rendred it accordingly . Zamolxis is a known God of the Getae . Presently , the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Cilicians , to Mopsus , &c. In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The last word was added by the Transcriber of this Book , to the intent he might thereby shew , that there is an imperfection here . Indeed , at this place some words seem to be wanting . Unless you have a mind to understand these words in common , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave the Title of Gods , which are made use of a little before . In the Fuketian Copy , that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs not ; but after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a point is set . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Sons of Gods. In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Dispositions , or , passions . † Or , Deaths . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From Porphyrius it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the very same ; understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saturn . Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Porphyrius's Second Book de Abstinentia ; whom our Eusebius has transcrib'd here , almost word for word . And so the reading is in the Fuketian Copy ; agreeably whereto we have rendred it . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Also , the Dumateni ; from Porphyrius in the forecited place : although in Porphyrius , the ordinary reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dumatii . Nor is it otherwise written in Eusebius's fourth Book De Praeparatione , chap. 16. But Dumateni , as I have said , pleases me best . Stephanus's words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is : Dumatha , a City of Arabia : a Citizen [ whereof is termed ] Dumathenus , as Glaucus , [ says ] in the Second Book of his Arabick Archaeology . Indeed the Arabians in their Patronymicks , most commonly have this termination . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are wanting in Porphyrius , which our Eusebius has added of his own . Indeed Porphyrius , in regard he treated concerning humane Victims , and spake of the Athenians , ought not to have omitted this instance . There was heretofore one Leus Amongst the Athenians , the son of Orpheus , as Suidas says ; who ( when Athens was afflicted with famine , and an answer had been given by Apollo Delphicus , that the City should no otherwise be preserved , unless some one of the Citizens would offer their daughters in sacrifice to the Gods ; ) delivered up his three daughters , Phasithea , Theope , and Eubule , to be sacrificed for the safety of the City . Aelianus Book 12. Variae Historiae , Chap. 28 ▪ ) instead of Phasithea , names her Praxithea . Nothing occurs more frequently amongst the Greek Oratours , than the mention of these three daughters of Leus ; as in Aristides's Panathenaïcus , in Libanius's thirteenth Declamation . Demosthenes or whoever else is the Authour , in the Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reckons this Leus amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Founders of the Tribes ; from whom the Tribe of Leon took its name . For these are his words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens Alexandrinus does likewise mention him , in his Protrepticon ; and Gregory Nazianzene in his Poem De Virtute ; and amongst modern writers , Leopardus in his nineteenth Book , in the last chapter save one . Vales. r Erechtheus the son of Pandion , had six daughters ; Protogenia , Pandora , Procris , Cre●sa , Orithia , and Chthonia . The two eldest of these , Protogenia namely and Pandora , when an army of the Enemy had made an irruption out of Boeotia into Attica , voluntarily offer'd themselves to be sacrificed for the safety of their Country . On whom the Athenians conferred great honours after their deaths , and gave them the name of Virgines Hyacinthidae , because they had been sacrificed in Hyacinthus a Village of Attica , neer the Village of the Sphendalenses . Thus Phanodemus writes in the fifth Book of his Res Atticae , as Suidas attests in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence a passage of Cicero's is clear'd , in His Oration pro Sextio , where his words are these . Mortem quam etiam Virgines Athenis , regis Opinor Erechthei filiae pro patria contempsisse dicuntur , Ego vir consularis , &c. See Diodorus Siculus , Book 17 ; and Demosthenes ( or whoever else is the Authour , ) in the forementioned Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others say , that Erechtheus had but four daughters , who bound one another in mutual oathes , that if one of them should die , the rest should kill themselves . Afterwards , when Eumo●pus assistng the Eleusinii , had made an irruption into Attica with great forces of the Thracians ; an answer was given to Erechtheus consulting the Oracle , that the Victory should fall to the Athenians , if Erechtheus would sacrifice one of his daughters . Erechtheus therefore offered his youngest daughter Chthonia in sacrifice : which done , the other three daughters , according as they had obliged themselves by oath , killed themselves . Thus Apollodorus in his Bibliotheca , and Hyginus in his 46 th and 238 th Fable : in whom the name of Chthonia is corrupted . These three daughters of Erechtheus , Sisters to Chthonia , Euripides ( in his Erechtheus ) had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Hesychius attests ; and had feigned , that after their death , they were turn'd into the Hyades . Theon's words on Aratus's Phaenomena , are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Farther , as to the Virgines Hyacintbidae , some have affirmed , that they were not the daughters of Erechtheus , but 〈…〉 ne Hyacinthus . So Harpocration , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Hyginus in his forementioned 238 th Fable . Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the great City . The Translatours have done ill in rendring it Megalopolis . For Porphyrius , whose words Eusebius makes use of here , gave Rome that name , according to the usage of his own age ; as it has been long since remark't by Joseph Sealiger in his Animadversions on Eusebius , pag. 53. 'T is certain , Libanius in his Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does so term the City Rome . Farther , what Porphyrius says , ( namely , that at Rome , on the Festival of Jupiter Latiaris , still in his age a man was sacrificed ; ) is confirmed by Lactantius , Book 1. chap. 21. Siquidem , says he , Latiaris Jupiter & nunc sanguine colitur humano ; for Jupiter Latiaris is even at this present worshipt with humane bloud . Prudentius's words in his first Book against Symmachus , are these : Funditur humanus Latiari in munere sanguis . Dion Cassius speaks concerning this Feast , in his fourty third Book , pag. 351. Now , the Latiaria were celebrated in December , as I think . For in that month the Gladiators Show was exhibited , as we are informed from Herunaritius's Calendarium . In the Latiare Sacrum the usage was , that the bloud of that Gladiator who had been killed in the encounter , should whilst it was warm be offered to Jupiter , and as it were flung in his face ; as Cyprian relates in his Book De Spectaculis , and Tertullian in his Apollogetick , Chap. 9. There is an eminent passage in Justin the Martyr's Apology to the Senate , where he speaks concerning this solemnity . His words are these . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Doing the same things that are done by you to an Idol you worship . On which is sprinkled not only the bloud of irrational Creatures , but humane Bloud also , by the eminentest and most noble personage amongst you , who makes this Libation of the Blood of those slain . From which place we gather , that the Praetor of the City performed this sacrifice : and that a man was not sacrificed to Jupiter , as Porphyrius says ; but only , that the bloud of a Gladiator killed in the Theater , was offered to Jupiter . Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour has not hit the meaning of this place ; he renders it thus : Et nihilominus trecentos allos sacrificio addidisse ▪ and nevertheless added three hundred more to the sacrifice . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper term used concerning those Fathers , who deliver up their children to be sacrificed to the Gods , as we have seen above concerning Leus the Athenian . When therefore the Nobles in Africa had presented three hundred Boyes to be sacrificed to the Gods , Diodorus says , that three hundred other Boyes were in like manner presented by other persons ; that they might shew their piety towards the Gods , no less evidently than the former had done . But I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred . Questionless , it must either be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred , here ; or else above , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred , it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred . Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which reading I have followed in my rendition . But our Eusebius is mistaken . For Dionysius Halicarnasseus ( pag. 16. ) relates , that the Gods required that of the Pelasgi , not of the Aborigines ; and that the men were not slain by them , but banisht out of their Country . In the Fuketiaa Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . Vales. * That is , Offered every tenth man of themselves in sacrifice . † Or , Rebell'd . ‖ Or , Tillers of the Ground . w Indeed , about the beginning of Diocletian's Reign , the Boors in Gallia , having entred into a Combination amongst themselves , took up arms , and infested the High-ways , giving themselves the name of Bacaudae ; as we are told by Orosius , Eutropius , and Mamertinus in Maximianus's Panegyrick . Farther , from this passage of Eusebius we are informed , that that sort of Robbery was practised almost throughout the whole Roman world . Vales. * Rom. 1. 27. † Or , Irrational and fortuitous Nature . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translatour seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his rational Flock amongst men . But I had rather read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own rational Flock . For so Eusebius is wont to call God the Word , namely the Pastour of His rational Flock . Nevertheless in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , written in a contracted manner . Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , But when , &c : or else , as 't is in the Fuketian Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when therefore , &c. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had long since guess'd , that the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on account therefore of which , when He hastned to the converse of Mortals ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he was come ; which conjecture seems to me most certain . For though the same sense might be extracted from the ordinary reading , yet if we should retain that , I don't see whither these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be referred . But at length the Fuketian Copy hath confirmed our Conjecture , wherein the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Chang'd His usual manner , for a newer . CHAP. XIV . * Or , Made use of . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This whole place is thus to be mended ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and who any , &c. In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the same manner ; so the reading is in the Fuketian Copy . Vales. * Or , Rejoyce in a sense , &c. † Or , A Bodily Instrument . ‖ Or , Power of &c. * Or , To the Body . * Or , When It incorporeally touches a Body . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words Valesius renders thus , Et quercus Suavitate Cantûs delinitas immutasse , and that it changed the Oakes ravisht with the sweetness of its melody . Christophorson and Curterius render this clause thus , tum arbores ( quae fagi vocantur ) musicae suavitate delinitae , si●us suos mutare solent , also the Trees ( which are termed Beeches ) pleased with the sweetness of its Musick , are wont to change their Sites . Perhaps the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius terms the Humane Nature which Christ assumed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the same manner that the Latine Fathers are wont to speak concerning Christ , that He assumed Hominem , man. So Eusebius uses it a little above , where His words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the instrument of an humane Body which he had assumed . It occurs hereafter also . Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These words are wanting in the Fuketian Copy ; and seem to me to have been added by a Scholiast . Vales. * Or , Help . * Or , Such a Divinity . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although this place be faultless , yet I can't omit that reading which I found in the Fuketian Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c : which reading I think to be truer . A little after , where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have added a word from the Fuk. Copy ; where 't is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , where His humane Vessel was . Vales. * Or , Destroying . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was dissolved ; as the reading is in the Fuketian Copy . Vales. * Or , Likely . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have rendred it accordingly . In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this manner Eusebius has exprest Himself a little above . Vales. * Or , Affections . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must in writing be joyned together , as one word , that is , as Graecians term it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Farther , in the Geneva-Edition , this place was confused by the Printers fault ; which we have restored thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever thing He shall have toucht . And so the reading is in the Fuketian Copy . Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Nothing is more certain than this Emendation . For the following words do plainly shew , that Eusebius speakes here concerning a Body . And thus I found it written in the Fuk. Copy . Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , and moreover , &c. For so Graecians are wont to express themselves . And thus 't is in the Fuketian Copy . Vales. CHAP. XV. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remembrance . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resurrection , as the Translatour seems to have read . Presently , the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after an explication , or consideration of which [ particulars ; ] as 't is in the Fuketian Copy . Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are misplac't here , a thing which has frequently hapned in these Books , as I have already told you . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have rendred it accordingly . In Fuket's Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vales. * Or , Image . † Or , Lived an humane Life . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One of the two last words must be expunged . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor would He Himself , the necessity of which emendation is plainly confirmed by the following words , Vales. * Or , Devils . † Or , Heard of . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I don't approve of the Translatour's rendition , who translates this place thus : Nam cum duae rationes ab●undi ex hâc vit â sibi reliquae essent , For whereas two reasons of departing out of this Life were remaining to Him. As if in the Greek the reading were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius's meaning therefore is this ; whereas the one of two things was of necessity to be done by Christ in the close of His Life , namely , that He should either yield up His Body to be wholly consumed by death , or else should declare Himself to be superiour to death . &c. You see how different this meaning is , from that of the Translatour . For Christ had not a twofold reason for departing out of this life , but one only ; namely , Death . For , as the Poet says , Omnes una manet mors , one Death awaits all persons . But in death , one of these two things remained to be performed by Christ , that he should either wholly submit to death , and deliver up His Body to it as some rich Spoyles , or else should shew Himself to be above Death , and should rescue His Body , as a prey , out of the jaws of Death . Besides , Eusebius has shown a little before , that death was necessarily to have been undergone by Christ. For , had He been minded to withdraw His Body privately , and as 't were by stealth , out of this life ; without doubt all persons would have believed Him to have been a Ghost or Apparition , not a true and real man. He produces other reasons also , whereby He may confirm this . Which when He had set forth , at length He concludes in this manner . On account of all these reasons , says He , in as much as 't was wholly necessary , that His Body should have an end befitting God allotted to it , Christ thus dispenc'd His own death . The one of these two things was to be done by Him in the end of this His Life , as I have said already . And these words hang together excellently well . But the Translatour's exposition differs widely from Eusebius's meaning , in regard Eusebius would demonstrate , that a single , not a double reason for departing out of this life was left remaining to Christ. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I should chuse to write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as of a Play , make a most reproachfull Catastrophe [ or , calamitous conclusion ] of His whole Life . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to darken ; as 't is in the Fuketian Copy . Vales. * Or , With the greatest decency . † Or , Heard . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Something must of necessity be added , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Vessel that can't be burnt . 'T is certain , in the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in which manner Christophorson read . A little after , in the Fuketian Manuscript 't is thus worded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pulling it out of the flames entire and unconsum'd ; not as the reading is in the Geneva-Edition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Gain a belief of the Miracle ; so Valesius . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken by Eusebius , for the death or passion of Christ. So he has said above in this chapter concerning Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore [ I say ] His death is in this manner dispenc't and ordered . See what I have noted at the First Book of his Eccles. Histor. Chap. 1. Note ( b. ) 'T is certain Epiphanius calls the Sacrament of the Eucharist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the worship of the Lord's Passion . — Vales. k These words must be helpt by a favourable interpretation . For Christ left not His own Body during the least moment of time . In regard , as 't is wont commonly to be said , that which he had once assumed , he never parted with . But He suffered His own Body to be for some time destitute of the Company of His Soul. Presently , in the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I would rather write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and surrendring up to death that which was mortal . Vales. l For Christ rising from the dead , plainly declared that eternal life , which He had preacht to all men , to be superiour to every death . And this the Translatour understood not ; who , though his Version be otherwise elegant enough , yet frequently wanders from the true sense : in so much that in this particular , the Version of this Panegyrick may seem far meaner than the Translation of the Ecclesiastick History . Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , it behoved . Which reading the Translatour seems to have followed . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What Eusebius says , namely that Christ before He dyed had sprinkled some seeds of the knowledge of God amongst the Nations , may be understood two ways . For either He means the seeds which were by nature put into mens minds , whereby they are instructed in the knowledge of God ; or else He means the preaching of Christ , who when conversant on earth , had declared the worship of the true God , not only to the Jews , but to the Gentiles also . Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perswasion ; whereas nevertheless , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be more frequently used to signifie the greater Cable of a Ship. In the same sense with that here , he has made use of this word in his Book concerning the Martyrs of Palestine , Chap. 13 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a firm and most evident instance to perswade me to believe . Clemens Alexandrinus uses the same word frequently . Chrysostome ( in Hom. 1. On the Epistle to the Ephesians , ) notes , that this is a common but homely term , whereby is meant a certain vehemency and eagerness of will : his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , against the Errour , &c. A little after I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shewing them the Trophies . The Fuketian Copy confirms both Emendations . Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is not a little difficult . For how can what Eusebius says be understood , that that life namely which Christ has promised , is the first-fruits of a future Life with God ? Questionless , by the Life promised to us by Christ , Eusebius means the Resurrection , which is as 't were the Entrance and Beginning of that eternal Life with God. Or rather he means the Resurrection of Christ's Body , which was the first-fruits and pledge as 't were , of our hope and Resurrection , as Eusebius tells us in the close of this Chapter . Vales. * Or , Himself . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Grotius De Satisfac . Christi . Chap. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An elegant term , taken from the secretest mysteries of Magicians and Conjurers , who asserted that men were to be sacrificed , to the end the life of others might be redeemed . So Antinous was sacrificed instead of the Emperour Hadrian , that He might defer His Fare ; as 't is related by Aurelius Victor , and others . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Life for Life , as Aristides expresses Himself in his Fifth Sacred Oration . Farther , 't was necessary , that He who was in this manner sacrificed , should voluntarily offer Himself to be slain . Which may be gathered both from Aristides , and from Aurelius Victor : in which Authour the words are these , Cùm voluntarium ad vicem magi poposcissent . Moreover , that custom of the Romans , who bequeath'd themselves to death for the safety of the Emperour , doth clearly shew this very thing . Vales. Whom the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines termed Vicarii ; so Stephens in his Latine Thesaurus , in the word Vicarius . Vicarii , says he , etiam interdum sunt , &c. Vicarii also are sometime● those , who bequeath themselves to destruction and death , that they may bring those mischiefs on their own beads , which were about to befall others . Hence 't is that Valesius does here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vicarium . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who , being before bound , &c. For he alludes to the Crime of Treason , which the Greeks are wont to term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is apparent from Dion Cassius , in several places . Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impure ; we have already taken notice of a mistake like this above . 'T is certain , in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a little after , in the same Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salutary miracle . It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrifice ; which I wonder Christophorson perceived not . So Eusebius has said a little above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , after that one Victim and eximious sacrifice , &c. Vales. * Or , Bodily Instrument . † John 1. 29. ‖ See Esa. ch . 53 ▪ v. 7 , 4 , 5 , 6. according to the Septuagint Version . CHAP. XVI . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This wholeplace is , in my judgment , thus to be restored ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if indeed the truth , &c. Vales. * Or , A candid ●ar for our discourse . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was minc't , or cut . In the Fuketian Copy , the reading of this whole place runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I should rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A little after I read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which appeared superiour to all Diabolical Energy or Force ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fraud , being expunged as superfluous . Unless you would word it , as the Fuketian Manuscript does , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fraud and force . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Questionless 't is to be written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which reading I have followed in my Version . Thus Eusebius has exprest himself a little above , in the close of the foregoing chapter ; where speaking concerning the Body of Christ rais'd from the dead , his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Trophy of that Victory , &c. Which place casts no small light on this we have before us . For Eusebius says the same thing in both places . For he compares the Body of Christ , raised from death to life , and taken up into Heaven , to a Trophy which is erected over Enemies Vales. † Or , Republicks ; so Valesius . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But , one God was Preach't amongst all men ; which is confirmed by the following words . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , irreconcileable and implacable hatred . And so the Translatour seems to have read . So Eusebius expresses himself a little after this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and at the same time that Hatred and S●ri●e , which , &c. I write also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is in the Fuketian Copy . Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place must , in my judgment , be written in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which reading I have followed in my Version . One way of Religion and Salvation , says he , namely the Doctrine of Christ , was delivered to men . Vales. * Or , Embraced all things . † Or , Pious Doctrine . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valesius renders it ex unâ Transenna . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie Meta , the Goal of a Race . * That is , by the Doctrine of Christ which asserted God's Monarchy . † Or , Goods . ‖ Fitted or , made up into peace ▪ &c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without doubt it must be written thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , begotten by one or the same father . The mistake arose from the contracted way of writing . Vales. * Psal. 72. ● . † Psal. 72. 7. ‖ Esai . 2. 4. * Or , Spake a word to His Confidents . † Matth. 28. 19. ‖ Or , Which is by sight . * Or , Reason . † Or , Nature of men . ‖ Or , The Life of that Philosophy delivered , &c. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't have a place here . I write therefore from the Fuketian Manuscript , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what other person , save only , &c. Presently , the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or else , as 't is in the Fuketian Copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which account , — thorowout the whole world . For so Eusebius is wont to express himself , as in the end of Chap. 13. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discourse concerning God. k Valesius in his note at this place tells us , that the Geneva-Printers designedly left out this clause [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Divine Ministrations of intellectual and Rational sacrifices ] because , says he , it contained an illustrious Testimony concerning the unbloudy sacrifice of the Mass. But 't is our Senstiment , that Valesius had as little ground for this assertion , from there words ; as the Geneva-men had reason for that their omission . Our Church in one of its prayers after the celebration of the Eucharist , makes mention of a sacrifice of praise and thanksgiving ▪ And I verily believe , Eusebius means no other sacrifice than that here ; witness the two Epithets He gives these sacrifices , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectual and rational . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I don't doubt but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrifices — performed by bloud and gore , smoke and fire ▪ as likewise those cruel , &c. Than which emendation there is nothing more certain . Vales. m Eusebius took this passage out of Porphyrius's second Book de Abstinentia , where he writes thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , But Pallas , who wrote best of all concerning the mysterious Rites of Mithra , says that humane Victims were almost every where abolished , in the Reign of the Emperour Hadrian . Which Lactantius does likewise confirm , in the First Book of his Divine Institutes , Chap. 21 ▪ in these words . Apud Cypriot , [ In Thysius's Edition 't is Apud Cypri Salaminem , At Salamine [ a City ] of Cyprus . ] Humanam hostiam Jovi Teucer immolavit ; idque sacrificium posteris tradidit : quod est nuper Hadriano imperante sublatum . Amongst the Cypriots , Teucer offered an humane sacrifice to Jupiter ▪ and delivered that sacrifice down to posterity : which was lately abolished in the Reign of Hadrian . Tertullian in the ninth Chapter of his Apology relates , that in Africa infants were publickly offered in sacrifice to Saturn , untill Tiberius's Proconsulate , who for that reason crucified the Priests of Saturn . And he adds , that the Milice of his own Country ( or , as some Copies have it written , Patris sui , of his own father ▪ ) which executed that very office under Tiberius the Proconsul , were witnesses of this thing . Whence it appears that the memory of this matter was as yet fresh . For why should he cite the Souldiers or Apparitors of the Proconsular Office as witnesses , unless some of those had been yet alive , or could have been produced , who had attended upon the Proconsul Tiberius , at such time as he crucified those Priests . Wherefore , that Proconsulate of Tiberius might be fitly placed upon the times of the Emperour Hadrian ; especially in regard both Porphyrius and Lactantius do perswade us to think so . Further , whereas Pallas only says , that they left off sacrificing men almost every where ; Eusebius without any exception affirms , that this custom was abolished amongst all Nations whatever . Which I can scarce be induced to believe . For , both Porphyrius and Lactantius , in their fore-cited books , do attest , that Jupiter Latiaris was still in their age worshipped with humane Bloud at Rome . Besides , Tertullian witnesseth in his Apology , that in his age Infants were in secret sacrificed to Saturn . Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eusebius alludes to that famous saying of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead are more despicable than muck ; of which saying Strabo makes mention in the end of his sixteenth book , and Origen in his fifth book against Celsus . From whence came this proverbial expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoken concerning a man of no value . Pollux , book 5. chap. 46 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more contemptible than dung , if we should speak after the manner of Heraclitus . Julian , in his Oration against Heraclius the Cynick , pag. 421 , makes use of the same saying of Heraclitus , in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but wholly to despise the Body ▪ and to account it according to Heraclitus , even more contemptible than dung . But with the greatest ease to perfect its cure , as long as God shall order the Body to be used as an instrument . Which place I have mended and supplied , from Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in the ordinary Editions , this passage is corrupt and imperfect . Vales. * Or , Nature . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written with an interrogation , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But , what can He do , who is no Body ? And so Christophorson seems to have read ▪ Indeed , in the Fuketian Manuscript the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is apparent that the reading should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , judgment is not placed in sense . Therefore the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood here ; which Christophorson apprehended not ; for he hath erroneously joyned these words with the following . There was a great dispute amongst the old Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So they termed the Rule whereby the truth of things is judged of by men . The most ancient Philosophers did not place that power or faculty in the Senses , but in the Reason ; as Sextus Empiricus informs us in his seventh book against the Mathematici . Farther , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two ways , either for the faculty it self , whereby truth is discerned ; or else for the instrument of that faculty ▪ Potamo the Philosopher termed the first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which ; the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which ; as Lartius tells us , in the Proëme of his own work . Vales. * Consider , or , determine of . † Or , Inconsistent . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this is the nature of the dead . The words are misplaced here ; a thing which , as I have already advertized , does frequently happen in these Books . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For this is the Nature of the Living ▪ &c. A little before , some words are all repeated , which fault the studious Reader will easily mend of himself . Vales. CHAP. XVII . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , be worded thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an interrogation ; which reading I have followed in my Version . Vales. * Or , Numerous d●rts of words . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place is corrupted with a double fault : nevertheless 't was easie to restore it in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had governed the Empire , &c. Eusebius means Diocletian and his Colleagues , who ( says he ) had governed the Republick gloriously and happily , as long as they maintained a peace with God and with the Churches . But after they attempted to bring a war upon God , and to persecute His most Holy worshippers ; immediately all affairs were altered , and put into a worse posture . Eusebius says the same in the end of his eighth Book . Vales. * Champions . † Or ▪ Splendid Consecrations of Oratories . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must , I think , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ And we have rendred it accordingly . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name . Nothing occurs more frequently in Ecclesiastick writers , than the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dominic● . Nor have only the Greeks termed Churches thus , but the Germans also have borrowed this name from the Greeks , as Walafrid●s Strabo informs us in his Book de Rebus Ecclesiasticis , Chap. 7. Vales. Hence likewise we have our name for them in English , to wit Churches ; and hence 't is that the Scots call them Kirks . † Or , Deprived of all hope . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which we follow . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Any one will easily perceive , though I hold my peace , that some words are wanting here . I write therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for thus any one , which words must be included in a Parenthesis . Indeed Christophorson seems to have read so , as it appears from his Version . Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson joyned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I don't approve of . For , by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eusebius means those women , who having been deprived of their husbands , consecrated their widowhood to God ; and he distinguishes these from the Quires of Virgins . Farther , out of the number of widows , Deaconnesses and Pres●yteresse● were wont to be chosen , as Epiphanius attests in the Heresie of the C●llyridiani , and in the Epilogue of his Books against Heresies . Whence 't is , that at this place Eusebius terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For those women did in a manner perform the Office of Priests ; in regard they instructed women that were to be baptized . But the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also women that were in Holy Orders ; and so 't is in the Fuketian Copy . These women , before they could be chosen Deaconnesses , were wont to be examined . Amongst other things , they were asked , whether they had washed the Saints feet ; as Origen informs us in his thirty second Tome on Sain● John's Gospel . Vales. † Or , To make use of the continence and strength of a hard life , with , &c. ‖ Or , Divine Readings . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who sees not that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is an eye of Justice . For the ancients believed , that Justice had ● most quick and sharp eye , which inspected all things that were done by men , and would never wi●k : which eye they appealed to as a witness , who had been any wayes injured . Nothing occurs more frequently , both amongst the Greeks and Latines . The old Poets words in S●obaeu● are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have not leisure to produce more authorities ; nor is it at all necessary , in regard the thing is so well known . Yet Christophorson saw not the Emendation of this place . Vales. * Or , Bring forth fruit , not out of &c. † Presignified , or , declared . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doubtless the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in which manner also Christophorson seems to have read ; and we have rendred it accordingly . Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the accent ●ast back to the first syllable ; which is done , as often as the preposition is set after the word . Presently the reading must be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correspondent to the affairs themselves . For 't is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , predictions . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Matth. 23. 38. † See Matt. 24. 2. ‖ Matt. 16. 18. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is a mistake of the Printer , I think , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have brought : so 't is in the Fuketian Copy . Vales. * Or , Rusticks . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make the Forces of their minds nervose , or sinewie . † Or , Right-hand . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He means the Peace which Christ , at His Birth , bestowed on the Roman world . Vales. * Or , Which by his power reignes over the whole &c. † Or , Worldly . ‖ Emperour . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and just before , the reading is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vales. * Or , Every Philosopher . † Or , Pursue Heaven . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson has expung'd the last word , which is not ill done . Nevertheless it may be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or man. Or else , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much less man. Vales. * Illustrated . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to fatten their own Bodies . I know indeed , that it was the Christians usage to feast more plentifully and splendidly on Sundays . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fatten , or feed fat , is no fitting term to be used concerning Christians . Wherefore I doubt not but Eusebius wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that they should not , &c. Vales. * Or , The beginning to the end . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it appears from his Version , which runs thus , Ut Homo tam egregia facinora ederet , that a man should perform such signal and extraordinary Actions . But the Fuketian Copy hath opened to us the true reading of this place ; which runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that such signal Blessings , &c. For Eusebius means all those Blessings , which he has particularly reckoned up above : all which were conferred on men by Christ's coming down upon earth . Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some words are wanting here ; which we may supply thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to You O Emperour ! But the Fuk. Copy hath given us the true reading : where 't is thus worded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we have rendred it accordingly . Vales. CHAP. XVIII . * Searches , or , discoveries . † Or , Emendations in each particular . ‖ See His Life of Constant. B. 3. chap. 43. note ( c. ) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am of opinion , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Victor , is to be added after these words ; not for this reason only , because Constantine had the surname of Victor given him ; but also , in regard this word makes a great elegance here . For Eusebius says , that those sacred Gifts which Constantine gave to the Jerusalem-Church , ( because they are the monuments of the Victory of Christ the Supream King , ) do incomparably well befit an Emperour that is a Victor . Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have rendred it Regios Apices , Royal Letters or Characters . For so Eusebius is wont to express himself as I have remark'd otherwhere . He says therefore , that Constantine , by that most magnificent Fabrick , and those most rich sacred Gifts , wherewith he had adorned the Sepulchre of Christ , ( as 't were by Royal Letters set up in some publick place , ) had proclaimed Christ the Victor and Triumpher to all people . Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . With these words the Fuketian Copy does close Eusebius's Panegyrick . 'T is certain , the words which follow , are but little necessary , nor do they seem to me to be Eusebius's . Vales.